‫ﺍﻟﻜﺘﺎﺏ‪ :‬ﺍﻟﻨﻬﺎﻳﺔ‬

‫ﺍﻟﻤﺆﻟﻒ‪ :‬ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ‬

‫ﺍﻟﺠﺰﺀ‪:‬‬
‫ﺍﻟﻮﻓﺎﺓ‪٤٦٠ :‬‬
‫ﺍﻟﻤﺠﻤﻮﻋﺔ‪ :‬ﻓﻘﻪ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻰ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ‬
‫ﺗﺤﻘﻴﻖ‪:‬‬
‫ﺍﻟﻄﺒﻌﺔ‪:‬‬
‫ﺳﻨﺔ ﺍﻟﻄﺒﻊ‪:‬‬
‫ﺍﻟﻤﻄﺒﻌﺔ‪:‬‬
‫ﺍﻟﻨﺎﺷﺮ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﻗﺪﺱ ﻣﺤﻤﺪﻱ ‪ -‬ﻗﻢ‬
‫ﺭﺩﻣﻚ‪:‬‬
‫ﻣﻼﺣﻈﺎﺕ‪:‬‬
 ‫ﺍﻟﻨﻬﺎﻳﺔ‬
‫ﻓﻲ ﻣﺠﺮﺩ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﺘﺎﻭﻯ‬
‫ﻟﺸﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺃﺑﻲ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻄﻮﺳﻲ‬
‫‪ ٤٦٠ - ٣٨٥‬ﻩ‬
‫ﺍﻧﺘﺸﺎﺭﺍﺕ ﻗﺪﺱ ﻣﺤﻤﺪﻱ‬
‫ﻗﻢ‬
‫ﺧﻴﺎﺑﺎﻥ ﺍﺭﻡ ﭘﺎﺳﺎﮊ ﻗﺪﺱ‬

‫)ﺗﻌﺮﻳﻒ ﺍﻟﻜﺘﺎﺏ ‪(١‬‬

 ‫ﻋﻼﻣﻪ ﻛﺒﻴﺮ ﻓﻘﻴﻪ ﺑﺰﺭﮒ ﺷﻴﺦ ﻃﻮﺳﻲ‬
‫ﺃﺳﺘﺎﺩ ﺷﺮﻳﻒ ﺁﻗﺎ ﺑﺰﺭﮒ ﺗﻬﺮﺍﻧﻰ‬

‫)ﺗﻌﺮﻳﻒ ﺍﻟﻜﺘﺎﺏ ‪(٢‬‬

 ‫ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ‬
‫ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺃﺑﻲ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻄﻮﺳﻲ‬
‫‪٤٦٠ - ٣٨٥‬‬
‫ﺑﻘﻠﻢ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﻤﺤﻘﻖ ﻭﺍﻟﻤﺆﺭﺥ ﺍﻟﻜﺒﻴﺮ‬
‫ﺍﻟﺸﻴﺦ ﺁﻏﺎ ﺑﺰﺭﮒ ﺍﻟﻄﻬﺮﺍﻧﻲ‬
‫ﺻﺎﺣﺐ ﺍﻟﺬﺭﻳﻌﺔ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣‬‬

 ‫ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﻓﻲ ﻛﻞ ﺃﻓﻖ ﻣﻦ ﺁﻓﺎﻕ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﺃﺳﻤﺎﺀ ﺭﺟﺎﻝ ﻣﻌﺪﻭﺩﻳﻦ ﺍﻣﺘﺎﺯﻭﺍ‬
‫ﺑﻤﻮﺍﻫﺐ ﻭﻋﺒﻘﺮﻳﺎﺕ ﺭﻓﻌﺘﻬﻢ ﺇﻟﻰ ﺍﻷﻭﺝ ﺍﻷﻋﻠﻰ ﻣﻦ ﺁﻓﺎﻕ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﻭﺳﺠﻠﺖ‬
‫ﺃﺳﻤﺎﺀﻫﻢ ﻓﻲ ﻗﺎﺋﻤﺔ ﻋﻈﻤﺎﺀ ﺍﻟﺘﺄﺭﻳﺦ‪ ،‬ﻭﺟﻬﺎﺑﺬﺓ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﺻﺒﺤﻮﺍ ﻧﺠﻮﻣﺎ ﻻﻣﻌﺔ‪،‬‬
‫ﻭﻣﺼﺎﺑﻴﺢ ﺳﺎﻃﻌﺔ ﺗﺘﻸﻷ ﻓﻲ ﻛﺒﺪ ﺍﻟﺴﻤﺎﺀ ﻛﺘﻸﻟﺆ ﺍﻟﺠﻮﺯﺍﺀ‪ ،‬ﻭﺗﻀﺊ ﻷﻫﻞ ﻫﺬﻩ‬
‫ﺍﻟﺪﻧﻴﺎ ﻓﺘﺴﺘﻔﻴﺪ ﻣﻦ ﻧﻮﺭﻫﺎ ﺍﻟﻤﺠﻤﻮﻋﺔ ﺑﺎﻟﺒﺸﺮﻳﺔ‪ ،‬ﻛﻞ ﺣﺴﺐ ﻣﻜﺎﻧﺘﻪ ﻭﻋﻠﻰ ﻣﻘﺪﺍﺭﻩ‪،‬‬
‫ﻭﺑﺬﻟﻚ ﺑﻨﻮﺍ ﻷﻧﻔﺴﻬﻢ ﻣﺠﺪﺍ ﻻ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﺍﻟﺘﻼﺷﻲ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻭﺧﻠﺪ ﺫﻛﺮﻫﻢ ﻋﻠﻰ‬
‫ﻣﺮ ﺍﻟﺴﻨﻴﻦ ﻭﺗﻌﺎﻗﺐ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﻭﺛﻤﺔ ﺭﺟﺎﻝ ﺍﺭﺗﺴﻤﺖ ﺃﺳﻤﺎﺅﻫﻢ ﻓﻲ ﻛﻞ ﺃﻓﻖ ﻣﻦ ﺗﻠﻚ ﺍﻵﻓﺎﻕ‪ ،‬ﻭﻫﻢ ﻗﻠﻴﻠﻮﻥ‬
‫ﻟﻠﻐﺎﻳﺔ‪ ،‬ﺷﺬﺕ ﺑﻬﻢ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻓﻜﺎﻥ ﻟﻬﻢ ﻣﻦ ﻧﺒﻮﻏﻬﻢ ﻭﻋﻈﻤﺘﻬﻢ ﻣﺎ ﺟﻌﻠﻬﻢ‬
‫ﺃﻓﺬﺍﺫﺍ ﻓﻲ ﺩﻧﻴﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺷﻮﺍﺫ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺠﻌﻠﻮﺍ ﻣﻘﻴﺎﺳﺎ ﻟﻐﻴﺮﻫﻢ‪ ،‬ﺃﻭ ﻣﻴﺰﺍﻧﺎ‬
‫ﺗﻮﺯﻥ ﺑﻪ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺇﺫ ﻻ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﻨﺎﻝ ﻣﺮﺍﺗﺒﻬﻢ ﻭﺇﻥ ﺍﺷﺮﺃﺑﺖ ﺇﻟﻴﻬﺎ‬
‫ﺃﻋﻨﺎﻗﻬﻢ ﻭﺣﺪﺛﺘﻬﻢ ﺑﻬﺎ ﻧﻔﻮﺳﻬﻢ‪.‬‬
‫ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﻘﻠﺔ ﺷﻴﺨﻨﺎ ﻭﺷﻴﺦ ﺍﻟﻜﻞ ﻓﻲ ﺍﻟﻜﻞ‪ ،‬ﻋﻼﻣﺔ ﺍﻵﻓﺎﻕ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ‬
‫ﺍﻟﻄﻮﺳﻲ ﺃﻋﻠﻰ ﺍﻟﻠﻪ ﺩﺭﺟﺎﺗﻪ ﻭﺃﺟﺰﻝ ﺃﺟﺮﻩ‪ ،‬ﻓﻘﺪ ﺷﺎﺀﺕ ﺇﺭﺍﺩﺓ ﺍﻟﻠﻪ ﺍﻟﻌﻠﻴﺎ ﺃﻥ ﺗﺒﺎﺭﻙ ﻓﻲ‬
‫ﻋﻠﻤﻪ ﻭﻗﻠﻤﻪ ﻓﺘﺨﺮﺝ ﻣﻨﻬﻤﺎ ﻟﻠﻨﺎﺱ ﻧﺘﺎﺟﺎ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﻨﺘﺎﺝ‪ ،‬ﻓﻴﻪ ﻛﻞ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﻏﺰﺍﺭﺓ ﺍﻟﻌﻠﻢ ﻭﺳﻌﺔ ﺍﻻﻃﻼﻉ‪ ،‬ﻭﻗﺪ ﻣﺎﺯﻩ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺑﺼﻔﺎﺕ ﺑﺎﺭﺯﺓ‪ ،‬ﻭﺧﺼﻪ‬
‫ﺑﻌﻨﺎﻳﺔ ﻓﺎﺋﻘﺔ‪ ،‬ﻭﻓﻀﻠﻪ ﻋﻠﻰ ﻛﺜﻴﺮ ﻣﻤﻦ ﺧﻠﻖ ﺗﻔﻀﻴﻼ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٤‬‬

 ‫ﻭﻗﺪ ﻛﺮﺱ ‪ -‬ﻗﺪﺱ ﺍﻟﻠﻪ ﻧﻔﺴﻪ ‪ -‬ﺣﻴﺎﺗﻪ ﻃﻮﺍﻝ ﻋﻤﺮﻩ ﻟﺨﺪﻣﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻤﺬﻫﺐ‬
‫ﻭﺑﻬﺬﺍ ﺍﺳﺘﺤﻖ ﻣﻜﺎﻧﺘﻪ ﺍﻟﺴﺎﻣﻴﺔ ﻣﻦ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﻋﺎﻣﺔ‪ ،‬ﻭﺍﻟﺸﻴﻌﻲ ﺧﺎﺻﺔ‪،‬‬
‫ﻭﺑﺎﻧﺘﺎﺟﻪ ﺍﻟﻐﺰﻳﺮ ﺃﺻﺒﺢ ﻋﻠﻤﺎ ﻣﻦ ﺃﻋﻈﻢ ﺃﻋﻼﻣﻪ‪ ،‬ﻭﺩﻋﺎﻣﺔ ﻣﻦ ﺃﻛﺒﺮ ﺩﻋﺎﺋﻤﻪ‪،‬‬
‫ﻳﺬﻛﺮ ﺍﺳﻤﻪ ﻣﻊ ﻛﻞ ﺗﻌﻈﻴﻢ ﻭﺇﺟﻼﻝ ﻭﺇﻛﺒﺎﺭ ﻭﺇﻋﺠﺎﺏ‪.‬‬
‫ﻧﺴﺒﻪ‪:‬‬
‫ﻫﻮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﻧﺴﺒﺔ ﺇﻟﻰ‬
‫ﻃﻮﺱ ﻣﻦ ﻣﺪﻥ ﺧﺮﺍﺳﺎﻥ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﺃﻗﺪﻡ ﺑﻼﺩ ﻓﺎﺭﺱ ﻭﺃﺷﻬﺮﻫﺎ‪ ،‬ﻭﻛﺎﻧﺖ ‪ -‬ﻭﻻ‬
‫ﺗﺰﺍﻝ ‪ -‬ﻣﻦ ﻣﺮﺍﻛﺰ ﺍﻟﻌﻠﻢ ﻭﻣﻌﺎﻫﺪ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻷﻥ ﻓﻴﻬﺎ ﻗﺒﺮ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺍﻟﺮﺿﺎ ﻋﻠﻴﻪ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﺛﺎﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺸﻴﻌﺔ ﺍﻻﺛﻨﻲ ﻋﺸﺮﻳﺔ‪ ،‬ﻭﻫﻲ ﻟﺬﻟﻚ ﻣﻬﻮﻯ ﺃﻓﺌﺪﺗﻬﻢ ﻳﻘﺼﺪﻭﻧﻬﺎ‬
‫ﻣﻦ ﺍﻷﻣﺎﻛﻦ ﺍﻟﺸﺎﺳﻌﺔ ﻭﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻨﺎﺋﻴﺔ‪ ،‬ﻳﺘﻘﺎﻃﺮﻭﻥ ﺇﻟﻴﻬﺎ ﻣﻦ ﻛﻞ ﺻﻮﺏ ﻭﺣﺪﺏ‪،‬‬
‫ﻟﻠﺜﻢ ﺗﻠﻚ ﺍﻟﻌﺘﺒﺔ ﺍﻟﻤﻘﺪﺳﺔ ﻭﺍﻟﺘﻤﺮﻍ ﻓﻲ ﺫﻟﻚ ﺍﻟﺜﺮﻯ ﺍﻟﻄﻴﺐ‪.‬‬
‫ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻭﺫﺍﻙ ﺃﺻﺒﺤﺖ ﻛﻐﻴﺮﻫﺎ ﻣﻦ ﻣﺮﺍﻗﺪ ﺁﻝ ﻣﺤﻤﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬
‫ﻫﺪﻓﺎ ﻷﻋﺪﺍﺋﻬﻢ‪ ،‬ﻓﻘﺪ ﺍﻧﺘﺎﺑﺘﻬﺎ ﺍﻟﻨﻜﺒﺎﺕ‪ ،‬ﻭﺧﺮﺑﺖ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻫﺪﻣﻬﺎ ﻟﻠﻤﺮﺓ‬
‫ﺍﻷﻭﻟﻰ ﺍﻷﻣﻴﺮ ﺳﺒﻜﺘﻜﻴﻦ‪ ،‬ﻭﻗﻮﺿﻬﺎ ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻐﺰﻧﻮﻳﻮﻥ‪ ،‬ﻭﺃﺗﻠﻔﺘﻬﺎ ﻟﻠﻤﺮﺓ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺎﺻﻔﺔ ﺍﻟﻔﺘﻨﺔ ﺍﻟﻤﻐﻮﻟﻴﺔ ﻋﺎﻡ ‪ ٧١٦‬ﻩ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻄﺎﻏﻴﺔ ﺟﻨﻜﻴﺰﺧﺎﻥ‪ ،‬ﻭﻗﺪ‬
‫ﺗﺠﺪﺩﺕ ﺃﺑﻨﻴﺘﻬﺎ ﻭﺃﻋﻴﺪﺕ ﺁﺛﺎﺭﻫﺎ ﺑﻌﺪ ﻛﻞ ﻣﺮﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﻴﻮﻡ ﺃﺑﺮﺯ ﻣﻌﺎﻫﺪ ﺍﻟﻌﻠﻢ‬
‫ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﻭﻓﻴﻬﺎ ﺧﺰﺍﻧﺔ ﻛﺘﺐ ﻟﻺﻣﺎﻡ ﺍﻟﺮﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺤﻖ ﻟﻠﻌﺎﻟﻢ ﺍﻟﺸﻴﻌﻲ ﺃﻥ‬
‫ﻳﻌﺪﻫﺎ ﻣﻦ ﻣﻔﺎﺧﺮﻩ‪.‬‬
‫ﻭﻻﺩﺗﻪ ﻭﻧﺸﺄﺗﻪ‪ :‬ﻭﻟﺪ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻓﻲ ﺍﻟﻄﻮﺱ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ‪ ٣٨٥‬ﻫﺠﺮﻳﺔ‪ ،‬ﺃﻋﻨﻲ‬
‫ﻋﺎﻡ‬
‫ﻭﻓﺎﺓ ﻫﺎﺭﻭﻥ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺘﻠﻌﻜﺒﺮﻱ‪ ،‬ﻭﺑﻌﺪ ﺃﺭﺑﻊ ﺳﻨﻴﻦ ﻣﻦ ﻭﻓﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ‪،‬‬
‫ﻭﻫﺎﺟﺮ ﺇﻟﻰ ﺍﻟﻌﺮﺍﻕ ﻓﻬﺒﻂ ﺑﻐﺪﺍﺩ ﻓﻲ ﺳﻨﺔ ‪ ٤٠٨‬ﻩ ﻭﻫﻮ ﺍﺑﻦ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻳﻦ ﻋﺎﻣﺎ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﺯﻋﺎﻣﺔ ﺍﻟﻤﺬﻫﺐ ﺍﻟﺠﻌﻔﺮﻱ ﻓﻴﻬﺎ ﻳﻮﻣﺬﺍﻙ ﻟﺸﻴﺦ ﺍﻷﻣﺔ ﻭﻋﻠﻢ ﺍﻟﺸﻴﻌﺔ ﻣﺤﻤﺪ ﺑﻦ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٥‬‬

 ‫ﻣﺤﻤﺪ ﺑﻦ ﻧﻌﻤﺎﻥ ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﺸﻴﺦ ﺍﻟﻤﻔﻴﺪ ﻋﻄﺮ ﺍﻟﻠﻪ ﻣﺜﻮﺍﻩ‪ ،‬ﻓﻼﺯﻣﻪ ﻣﻼﺯﻣﺔ ﺍﻟﻈﻞ‪،‬‬
‫ﻭﻋﻜﻒ ﻋﻠﻰ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ‪ ،‬ﻭﺃﺩﺭﻙ ﺷﻴﺨﻪ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﻪ ﺍﺑﻦ ﺍﻟﻐﻀﺎﺋﺮﻱ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٤١١‬ﻩ‪ ،‬ﻭﺷﺎﺭﻙ ﺍﻟﻨﺠﺎﺷﻲ ﻓﻲ ﺟﻤﻠﺔ ﻣﻦ ﻣﺸﺎﻳﺨﻪ‪ ،‬ﻭﺑﻘﻲ ﻋﻠﻰ ﺍﺗﺼﺎﻟﻪ‬
‫ﺑﺸﻴﺨﻪ ﺣﺘﻰ ﺍﺧﺘﺎﺭ ﺍﻟﻠﻪ ﻟﻸﺳﺘﺎﺫ ﺩﺍﺭ ﻟﻘﺎﺋﻪ ﻓﻲ ﺳﻨﺔ ‪ ٤١٣‬ﻩ‪ ،‬ﻓﺎﻧﺘﻘﻠﺖ ﺯﻋﺎﻣﺔ ﺍﻟﺪﻳﻦ‬
‫ﻭﺭﻳﺎﺳﺔ ﺍﻟﻤﺬﻫﺐ ﺇﻟﻰ ﻋﻼﻣﺔ ﺗﻼﻣﻴﺬﻩ ﻋﻠﻢ ﺍﻟﻬﺪﻯ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﻃﺎﺏ ﺭﻣﺴﻪ‪،‬‬
‫ﻓﺎﻧﺤﺎﺯ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﻻﺯﻡ ﺍﻟﺤﻀﻮﺭ ﺗﺤﺖ ﻣﻨﺒﺮﻩ‪ ،‬ﻭﻋﻨﻲ ﺑﻪ ﺍﻟﻤﺮﺗﻀﻰ‪،‬‬
‫ﻭﺑﺎﻟﻎ ﻓﻲ ﺗﻮﺟﻴﻬﻪ ﻭﺗﻠﻘﻴﻨﻪ‪ ،‬ﻭﺍﻫﺘﻢ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺳﺎﺋﺮ ﺗﻼﻣﻴﺬﻩ‪ ،‬ﻭﻋﻴﻦ ﻟﻪ ﻓﻲ ﻛﻞ‬
‫ﺷﻬﺮ ﺍﺛﻨﻲ ﻋﺸﺮ ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻭﺑﻘﻲ ﻣﻼﺯﻣﺎ ﻟﻪ ﻃﻴﻠﺔ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﺣﺘﻰ ﺗﻮﻓﻲ‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﻤﻌﻈﻢ ﻟﺨﻤﺲ ﺑﻘﻴﻦ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ‪ ٤٣٦‬ﻩ ﻓﺎﺳﺘﻘﻞ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ‬
‫ﺑﺎﻹﻣﺎﻣﺔ‪ ،‬ﻭﻇﻬﺮ ﻋﻠﻰ ﻣﻨﺼﺔ ﺍﻟﺰﻋﺎﻣﺔ‪ ،‬ﻭﺃﺻﺒﺢ ﻋﻠﻤﺎ ﻟﻠﺸﻴﻌﺔ ﻭﻣﻨﺎﺭﺍ ﻟﻠﺸﺮﻳﻌﺔ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﺩﺍﺭﻩ ﻓﻲ ﺍﻟﻜﺮﺥ ﻣﺄﻭﻯ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﻘﺼﺪ ﺍﻟﻮﻓﺎﺩ‪ ،‬ﻳﺄﺗﻮﻧﻬﺎ ﻟﺤﻞ ﺍﻟﻤﺸﺎﻛﻞ‬
‫ﻭﺇﻳﻀﺎﺡ ﺍﻟﻤﺴﺎﺋﻞ ﻭﻗﺪ ﺗﻘﺎﻃﺮ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻀﻼﺀ ﻟﻠﺘﻠﻤﺬﺓ ﻋﻠﻴﻪ ﻭﺍﻟﺤﻀﻮﺭ‬
‫ﺗﺤﺖ ﻣﻨﺒﺮﻩ ﻭﻗﺼﺪﻭﻩ ﻣﻦ ﻛﻞ ﺑﻠﺪ ﻭﻣﻜﺎﻥ‪ ،‬ﻭﺑﻠﻐﺖ ﻋﺪﺓ ﺗﻼﻣﻴﺬﻩ ﺛﻼﺛﻤﺎﺋﺔ ﻣﻦ‬
‫ﻣﺠﺘﻬﺪﻱ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺎﻣﺔ ﻣﺎ ﻻ ﻳﺤﺼﻰ ﻛﺜﺮﺓ‪.‬‬
‫ﻭﻗﺪ ﺍﻋﺘﺮﻑ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﻫﺆﻻﺀ ﺑﻌﻈﻤﺘﻪ ﻭﻧﺒﻮﻏﻪ‪ ،‬ﻭﻛﺒﺮ ﺷﺨﺼﻴﺘﻪ ﻭﺗﻘﺪﻣﻪ‬
‫ﻋﻠﻰ ﻣﻦ ﺳﻮﺍﻩ‪ ،‬ﻭﺑﻠﻎ ﺍﻷﻣﺮ ﻣﻦ ﺍﻻﻋﺘﻨﺎﺀ ﺑﻪ ﻭﺍﻻﻛﺒﺎﺭ ﻟﻪ ﺃﻥ ﺟﻌﻞ ﻟﻪ ﺧﻠﻴﻔﺔ ﺍﻟﻮﻗﺖ‬
‫ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ ﺍﻟﻠﻪ ‪ -‬ﻋﺒﺪ ﺍﻟﻠﻪ ‪ -‬ﺍﺑﻦ ﺍﻟﻘﺎﺩﺭ ﺑﺎﻟﻠﻪ ‪ -‬ﺃﺣﻤﺪ ‪ -‬ﻛﺮﺳﻲ ﺍﻟﻜﻼﻡ ﻭﺍﻹﻓﺎﺩﺓ‪،‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻟﻬﺬﺍ ﺍﻟﻜﺮﺳﻲ ﻳﻮﻣﺬﺍﻙ ﻋﻈﻤﺔ ﻭﻗﺪﺭ ﻓﻮﻕ ﺍﻟﻮﺻﻒ‪ ،‬ﺇﺫ ﻟﻢ ﻳﺴﻤﺤﻮﺍ ﺑﻪ‬
‫ﺇﻻ ﻟﻤﻦ ﺑﺮﺯ ﻓﻲ ﻋﻠﻮﻣﻪ‪ ،‬ﻭﺗﻔﻮﻕ ﻋﻠﻰ ﺃﻗﺮﺍﻧﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﺑﻐﺪﺍﺩ ﻳﻮﻣﺬﺍﻙ ﻣﻦ‬
‫ﻳﻔﻮﻗﻪ ﻗﺪﺭﺍ ﺃﻭ ﻳﻔﻀﻞ ﻋﻠﻴﻪ ﻋﻠﻤﺎ ﻓﻜﺎﻥ ﻫﻮ ﺍﻟﻤﺘﻌﻴﻦ ﻟﺬﻟﻚ ﺍﻟﺸﺮﻑ‪.‬‬
‫ﻫﺠﺮﺗﻪ ﺇﻟﻰ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ‪:‬‬
‫ﻟﻢ ﻳﻔﺘﺄ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺇﻣﺎﻡ ﻋﺼﺮﻩ ﻭﻋﺰﻳﺰ ﻣﺼﺮﻩ‪ ،‬ﺣﺘﻰ ﺛﺎﺭﺕ ﺍﻟﻘﻼﻗﻞ‬
‫ﻭﺣﺪﺛﺖ ﺍﻟﻔﺘﻦ ﺑﻴﻦ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻢ ﺗﺰﻝ ﺗﻨﺠﻢ ﻭﺗﺨﺒﻮ ﺑﻴﻦ ﺍﻟﻔﻴﻨﺔ ﻭﺍﻷﺧﺮﻯ‪ ،‬ﺣﺘﻰ ﺍﺗﺴﻊ‬
‫ﻧﻄﺎﻗﻬﺎ ﺑﺄﻣﺮ ﻃﻐﺮﻝ ﺑﻴﻚ ﺃﻭﻝ ﻣﻠﻮﻙ ﺍﻟﺴﻠﺠﻮﻗﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﻭﺭﺩ ﺑﻐﺪﺍﺩ ﻓﻲ ﺳﻨﺔ ‪ ٤٤٧‬ﻩ‪،‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٦‬‬

‫ﻭﺷﻦ ﻋﻠﻰ ﺍﻟﺸﻴﻌﺔ ﺣﻤﻠﺔ ﺷﻌﻮﺍﺀ‪ ،‬ﻭﺃﻣﺮ ﺑﺈﺣﺮﺍﻕ ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺘﻲ ﺃﻧﺸﺄﻫﺎ ﺃﺑﻮ ﻧﺼﺮ‬
‫ﺳﺎﺑﻮﺭ ﺍﺑﻦ ﺃﺭﺩﺷﻴﺮ ﻭﺯﻳﺮ ﺑﻬﺎﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺒﻮﻳﻬﻲ ﻭﻛﺎﻧﺖ ﻣﻦ ﺩﻭﺭ ﺍﻟﻌﻠﻢ ﺍﻟﻤﻬﻤﺔ ﻓﻲ‬
‫ﺑﻐﺪﺍﺩ‪ ،‬ﺑﻨﺎﻫﺎ ﻫﺬﺍ ﺍﻟﻮﺯﻳﺮ ﺍﻟﺠﻠﻴﻞ ﻭﺍﻷﺩﻳﺐ ﺍﻟﻔﺎﺿﻞ ﻓﻲ ﻣﺤﻠﺔ ﺑﻴﻦ ﺍﻟﺴﻮﺭﻳﻦ ﻓﻲ‬
‫ﺍﻟﻜﺮﺥ ﺳﻨﺔ ‪ ٣٨١‬ﻩ ﻋﻠﻰ ﻣﺜﺎﻝ )ﺑﻴﺖ ﺍﻟﺤﻜﻤﺔ( ﺍﻟﺬﻱ ﺑﻨﺎﻩ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﻣﻬﻤﺔ ﻟﻠﻐﺎﻳﺔ ﻓﻘﺪ ﺟﻤﻊ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻟﻮﺯﻳﺮ ﻣﺎ ﺗﻔﺮﻕ ﻣﻦ ﻛﺘﺐ ﻓﺎﺭﺱ‬
‫ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﺳﺘﻜﺘﺐ ﺗﺂﻟﻴﻒ ﺃﻫﻞ ﺍﻟﻬﻨﺪ ﻭﺍﻟﺼﻴﻦ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻭﻧﺎﻓﺖ ﻛﺘﺒﻬﺎ ﻋﻠﻰ‬
‫ﻋﺸﺮﺓ ﺁﻻﻑ ﻣﻦ ﺟﻼﺋﻞ ﺍﻵﺛﺎﺭ ﻭﻣﻬﺎﻡ ﺍﻷﺳﻔﺎﺭ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﻧﺴﺦ ﺍﻷﺻﻞ ﺑﺨﻄﻮﻁ‬
‫ﺍﻟﻤﺆﻟﻔﻴﻦ‪ ،‬ﻗﺎﻝ ﻳﺎﻗﻮﺕ ﺍﻟﺤﻤﻮﻱ‪ :‬ﻭﺑﻬﺎ ﻛﺎﻧﺖ ﺧﺰﺍﻧﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺃﻭ ﻗﻔﻬﺎ ﺍﻟﻮﺯﻳﺮ‬
‫ﺃﺑﻮ ﻧﺼﺮ ﺳﺎﺑﻮﺭ ﺑﻦ ﺃﺭﺩﺷﻴﺮ ﻭﺯﻳﺮ ﺑﻬﺎﺀ ﺍﻟﺪﻭﻟﺔ ﺑﻦ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ‬
‫ﺍﻟﺪﻧﻴﺎ ﺃﺣﺴﻦ ﻛﺘﺒﺎ ﻣﻨﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﻛﻠﻬﺎ ﺑﺨﻄﻮﻁ ﺍﻷﺋﻤﺔ ﺍﻟﻤﻌﺘﺒﺮﺓ ﻭﺃﺻﻮﻟﻬﻢ ﺍﻟﻤﺤﺮﺭﺓ‬
‫ﺇﻟﺦ‪ ...‬ﻭﻛﺎﻥ ﻣﻦ ﺟﻤﻠﺘﻬﺎ ﻣﺎﺋﺔ ﻣﺼﺤﻒ ﺑﺨﻂ ﺍﺑﻦ ﻣﻘﻠﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻷﺛﻴﺮ‪.‬‬
‫ﻭﺣﻴﺚ ﻛﺎﻥ ﺍﻟﻮﺯﻳﺮ ﺳﺎﺑﻮﺭ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻭﺍﻷﺩﺏ ﺃﺧﺬ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻬﺪﻭﻥ ﺇﻟﻴﻪ‬
‫ﻣﺆﻟﻔﺎﺗﻬﻢ ﻓﺄﺻﺒﺤﺖ ﻣﻜﺘﺒﺔ ﻣﻦ ﺃﻏﻨﻰ ﺩﻭﺭ ﺍﻟﻜﺘﺐ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺮﻗﺖ ﻫﺬﻩ‬
‫ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻓﻴﻤﺎ ﺍﺣﺘﺮﻕ ﻣﻦ ﻣﺤﺎﻝ ﺍﻟﻜﺮﺥ ﻋﻨﺪ ﻣﺠﺊ ﻃﻐﺮﻝ ﺑﻴﻚ‪ ،‬ﻭﺗﻮﺳﻌﺖ‬
‫ﺍﻟﻔﺘﻨﺔ ﺣﺘﻰ ﺍﺗﺠﻬﺖ ﺇﻟﻰ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ﻓﺄﺣﺮﻗﻮﺍ ﻛﺘﺒﻪ ﻭﻛﺮﺳﻴﻪ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻳﺠﻠﺲ ﻋﻠﻴﻪ ﻟﻠﻜﻼﻡ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺣﻮﺍﺩﺙ ﺳﻨﺔ ‪ ٤٤٨‬ﻩ‪ :‬ﻭﻫﺮﺏ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ‬
‫ﻭﻧﻬﺒﺖ ﺩﺍﺭﻩ‪ .‬ﺛﻢ ﻗﺎﻝ ﻓﻲ ﺣﻮﺍﺩﺙ ﺳﻨﺔ ‪ ٤٤٩‬ﻩ‪ :‬ﻭﻓﻲ ﺻﻔﺮ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‬
‫ﻛﺒﺴﺖ ﺩﺍﺭ ﺃﺑﻲ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ ﻣﺘﻜﻠﻢ ﺍﻟﺸﻴﻌﺔ ﺑﺎﻟﻜﺮﺥ ﻭﺃﺧﺬ ﻣﺎ ﻭﺟﺪ ﻣﻦ ﺩﻓﺎﺗﺮﻩ‬
‫ﻭﻛﺮﺳﻲ ﻛﺎﻥ ﻳﺠﻠﺲ ﻋﻠﻴﻪ ﻟﻠﻜﻼﻡ‪ ،‬ﻭﺃﺧﺮﺝ ﺇﻟﻰ ﺍﻟﻜﺮﺥ ﻭﺃﺿﻴﻒ ﺇﻟﻴﻪ ﺛﻼﺙ‬
‫ﺳﻨﺎﺟﻴﻖ ﺑﻴﺾ ﻛﺎﻥ ﺍﻟﺰﻭﺍﺭ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺮﺥ ﻗﺪﻳﻤﺎ ﻳﺤﻤﻠﻮﻧﻬﺎ ﻣﻌﻬﻢ ﺇﺫﺍ ﻗﺼﺪﻭﺍ‬
‫ﺯﻳﺎﺭﺓ ﺍﻟﻜﻮﻓﺔ ﻓﺄﺣﺮﻕ ﺍﻟﺠﻤﻴﻊ ﺇﻟﺦ‪.‬‬
‫ﻭﻟﻤﺎ ﺭﺃﻯ ﺍﻟﺸﻴﺦ ﺍﻟﺨﻄﺮ ﻣﺤﺪﻗﺎ ﺑﻪ ﻫﺎﺟﺮ ﺑﻨﻔﺴﻪ ﺇﻟﻰ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﻻﺋﺬﺍ‬
‫ﺑﺠﻮﺍﺭ ﻣﻮﻻﻧﺎ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺻﻴﺮﻫﺎ ﻣﺮﻛﺰﺍ ﻟﻠﻌﻠﻢ ﻭﺟﺎﻣﻌﺔ ﻛﺒﺮﻯ‬
‫ﻟﻠﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﻋﺎﺻﻤﺔ ﻟﻠﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﻤﺬﻫﺐ ﺍﻟﺠﻌﻔﺮﻱ‪ ،‬ﻭﺃﺧﺬﺕ ﺗﺸﺪ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٧‬‬

 ‫ﺇﻟﻴﻬﺎ ﺍﻟﺮﺣﺎﻝ ﻭﺗﻌﻠﻖ ﺑﻬﺎ ﺍﻵﻣﺎﻝ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﻣﻬﺒﻂ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻢ ﻭﻣﻬﻮﻯ ﺃﻓﺌﺪﺗﻬﻢ‬
‫ﻭﻗﺎﻡ ﻓﻴﻬﺎ ﺑﻨﺎﺀ ﺻﺮﺡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﻀﻞ ﻓﻲ ﺫﻟﻚ ﻟﺸﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻧﻔﺴﻪ ﻓﻘﺪ‬
‫ﺑﺚ ﻓﻲ ﺃﻋﻼﻡ ﺣﻮﺯﺗﻪ ﺍﻟﺮﻭﺡ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻏﺮﺱ ﻓﻲ ﻗﻠﻮﺑﻬﻢ ﺑﺬﻭﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻵﻟﻬﻴﺔ‪،‬‬
‫ﻓﺤﺴﺮﻭﺍ ﻟﻠﻌﻠﻢ ﻋﻦ ﺳﻮﺍﻋﺪﻫﻢ ﻭﻭﺻﻠﻮﺍ ﻓﻴﻪ ﻟﻴﻠﻬﻢ ﺑﻨﻬﺎﺭﻫﻢ ﻋﺎﻛﻔﻴﻦ ﻋﻠﻰ ﺩﺭﻭﺳﻬﻢ‬
‫ﺧﺎﺋﻀﻴﻦ ﻋﺒﺎﺏ ﺍﻟﻌﻠﻢ ﻏﺎﺋﺼﻴﻦ ﻋﻠﻰ ﺃﺳﺮﺍﺭﻩ ﻣﻮﻏﻠﻴﻦ ﻓﻲ ﺍﺳﺘﺒﻄﺎﻥ ﺩﺧﺎﺋﻠﻪ ﻭﺍﺳﺘﺨﺮﺍﺝ‬
‫ﻣﺨﺒﺂﺗﻪ‪ ،‬ﻭﻛﻴﻒ ﻻ ﻳﻜﻮﻧﻮﻥ ﻛﺬﻟﻚ ﻭﻗﺪ ﺷﺮﺡ ﺍﻟﻠﻪ ﻟﻠﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺻﺪﻭﺭﻫﻢ‪،‬‬
‫ﻭﺻﻘﻞ ﺃﺫﻫﺎﻧﻬﻢ ﻭﺃﺭﻫﻒ ﻃﺒﺎﻋﻬﻢ ﻓﺤﻤﻮﺍ ﻭﻃﻴﺲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺑﺎﻥ ﻓﻀﻞ ﺍﻟﻨﺠﻒ‬
‫ﻋﻠﻰ ﻣﺎ ﺳﻮﺍﻫﺎ ﻣﻦ ﺍﻟﻤﻌﺎﻫﺪ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺧﻠﻔﻮﺍ ﺍﻟﺬﻛﺮ ﺍﻟﺠﻤﻴﻞ ﻋﻠﻰ ﻣﺮ ﺍﻟﺪﻫﻮﺭ‬
‫ﻭﺍﻷﻋﺼﺎﺭ‪ ،‬ﺃﻋﻠﻰ ﺍﻟﻠﻪ ﻓﻲ ﺍﻟﻔﺮﺩﻭﺱ ﺩﺭﺟﺎﺗﻬﻢ‪.‬‬
‫ﺗﻠﻚ ﻫﻲ ﺟﺎﻣﻌﺔ ﺍﻟﻨﺠﻒ ﺍﻟﻌﻈﻤﻰ ﺍﻟﺘﻲ ﺷﻴﺪ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺭﻛﻨﻬﺎ ﺍﻷﺳﺎﺳﻲ‬
‫ﻭﻭﺿﻊ ﺣﺠﺮﻫﺎ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﺪ ﺗﺨﺮﺝ ﻣﻨﻬﺎ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻤﺘﻄﺎﻭﻟﺔ ﺁﻻﻑ‬
‫ﻣﺆﻟﻔﺔ ﻣﻦ ﺃﺳﺎﻃﻴﻦ ﺍﻟﺪﻳﻦ ﻭﺃﻋﺎﻇﻢ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻛﺒﺎﺭ ﺍﻟﻔﻼﺳﻔﺔ ﻭﻧﻮﺍﺑﻎ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪،‬‬
‫ﻭﺃﻓﺎﺿﻞ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻭﺃﺟﻼﺀ ﺍﻟﻠﻐﻮﻳﻴﻦ‪ ،‬ﻭﻏﻴﺮﻫﻢ ﻣﻤﻦ ﺧﺒﺮﻭﺍ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺑﺄﻧﻮﺍﻋﻬﺎ ﻭﺑﺮﻋﻮﺍ ﻓﻴﻬﺎ ﺃﻳﻤﺎ ﺑﺮﺍﻋﺔ‪ ،‬ﻭﻟﻴﺲ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺁﺛﺎﺭﻫﻢ ﺍﻟﻤﻬﻤﺔ ﺍﻟﺘﻲ‬
‫ﻫﻲ ﻓﻲ ﻃﻠﻴﻌﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻟﻢ ﺗﺰﻝ ﺯﺍﻫﻴﺔ ﺣﺘﻰ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ ،‬ﻳﺮﺗﺤﻞ ﺇﻟﻴﻬﺎ‬
‫ﺭﻭﺍﺩ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻗﻄﺎﺭ ﻭﺍﻟﻘﺎﺭﺍﺕ ﻓﻴﺮﺗﻮﻭﻥ ﻣﻦ ﻣﻨﺎﻫﻠﻬﺎ ﺍﻟﻌﺬﺑﺔ‬
‫ﻭﻋﻴﻮﻧﻬﺎ ﺍﻟﺼﺎﻓﻴﺔ )ﻭﺍﻟﻤﻨﻬﻞ ﺍﻟﻌﺬﺏ ﻛﺜﻴﺮ ﺍﻟﺰﺣﺎﻡ(‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺤﺪﺛﻴﻦ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺠﺎﻣﻌﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﺍﻟﻨﺠﻒ‬
‫ﻗﺒﻞ ﻫﺠﺮﺓ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﺍﺳﺘﺠﺎﺯﺓ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﺍﻟﻌﺒﺎﺱ‬
‫ﺍﻟﻨﺠﺎﺷﻲ ﻣﻦ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺨﻤﺮﻱ ﻓﻘﺪ ﻗﺎﻝ ﻓﻲ ﻛﺘﺎﺏ ﺭﺟﺎﻟﻪ ﺍﻟﻤﻄﺒﻮﻉ‬
‫ﺹ ‪ ٥٠‬ﻋﻦ ﻛﺘﺎﺏ " ﻋﻤﻞ ﺍﻟﺴﻠﻄﺎﻥ " ﻟﻠﺒﻮﺷﻨﺠﻲ ﻣﺎ ﻟﻔﻈﻪ‪ :‬ﺃﺟﺎﺯﻧﺎ ﺑﺮﻭﺍﻳﺘﻪ‬
‫ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺨﻤﺮﻱ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺎﻟﺢ ﻓﻲ ﻣﺸﻬﺪ ﻣﻮﻻﻧﺎ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺳﻨﺔ ﺃﺭﺑﻌﻤﺎﺋﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﻻ ﻳﻜﻔﻲ ﻟﻠﺘﺪﻟﻴﻞ ﻓﺎﻟﻨﺠﻒ ﻣﺸﻬﺪ ﻳﻘﺼﺪ ﻟﻠﺰﻳﺎﺭﺓ ﻓﺮﺑﻤﺎ ﺗﻼﻗﻴﺎ ﻓﻲ ﺍﻟﻨﺠﻒ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٨‬‬

 ‫ﺯﺍﺋﺮﻳﻦ ﻓﺤﺼﻠﺖ ﺍﻻﺳﺘﺠﺎﺭﺓ ﻛﻤﺎ ﻫﻮ ﺍﻟﺤﺎﻝ ﻓﻲ ﺍﻟﻤﺤﻘﻖ ﺍﻟﺤﻠﻲ ﺻﺎﺣﺐ " ﺍﻟﺸﺮﺍﻳﻊ‬
‫ﻓﻘﺪ ﺃﺟﺎﺯ ﺍﻟﺒﻌﺾ ﻓﻲ ﺍﻟﻨﺠﻒ ﺃﻳﺎﻡ ﺍﺯﺩﻫﺎﺭ ﺍﻟﻌﻠﻢ ﻓﻲ ﺍﻟﺤﻠﺔ ﻭﻓﺘﻮﺭﻩ ﻓﻲ ﺍﻟﻨﺠﻒ‪،‬‬
‫ﻓﻬﻞ ﻳﻤﻜﻦ ﻋﺪ ﺍﻟﻤﺤﻘﻖ ﻣﻦ ﺳﻜﻨﺔ ﺍﻟﻨﺠﻒ؟ ﻭﻗﺪ ﺍﺳﺘﺠﺰﺕ ﺃﻧﺎ ﺑﻌﺾ ﺍﻟﻤﺸﺎﻳﺦ ﻓﻲ‬
‫ﻛﺮﺑﻼ ﻭﻣﺸﻬﺪ ﺍﻟﻜﺎﻇﻤﻴﻦ ﻭﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ ﻭﺍﻟﻘﺎﻫﺮﺓ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﺃﺟﺰﺕ ﺟﻤﻌﺎ ﻣﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﺮﻱ ﻭﻣﺸﻬﺪ ﺍﻟﺮﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺨﺮﺍﺳﺎﻥ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﻼﺩ‪،‬‬
‫ﻭﺩﻭﻥ ﺑﻌﺾ ﺫﻟﻚ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﺆﻟﻔﺎﺕ ﻓﻬﻞ ﻳﻨﺒﻐﻲ ﻋﺪﻱ ﺃﻭ ﻋﺪ ﺍﻟﻤﺠﺎﺯﻳﻦ ﻓﻲ ﻋﻠﻤﺎﺀ‬
‫ﻓﺎﺭﺱ ﺃﻭ ﺍﻟﺤﺠﺎﺯ ﺃﻭ ﻣﺼﺮ؟‪.‬‬
‫ﺛﻢ ﺇﻧﻨﻲ ﺃﺫﻫﺐ ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻨﺠﻒ ﻛﺎﻧﺖ ﻣﺄﻭﻯ ﻟﻠﻌﻠﻤﺎﺀ ﻭﻧﺎﺩﻳﺎ ﻟﻠﻤﻌﺎﺭﻑ‬
‫ﻗﺒﻞ ﻫﺠﺮﺓ ﺍﻟﺸﻴﺦ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻤﻘﺪﺱ ﺃﺻﺒﺢ ﻣﻠﺠﺄ ﻟﻠﺸﻴﻌﺔ ﻣﻨﺬ ﺃﻧﺸﺌﺖ‬
‫ﻓﻴﻪ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻷﻭﻟﻰ ﻋﻠﻰ ﻣﺮﻗﺪ ﺍﻹﻣﺎﻡ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻟﻜﻦ ﺣﻴﺚ ﻟﻢ ﺗﺄﻣﻦ‬
‫ﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﻧﻔﻮﺳﻬﺎ ﻣﻦ ﺗﺤﻜﻤﺎﺕ ﺍﻷﻣﻮﻳﻴﻦ ﻭﺍﻟﻌﺒﺎﺳﻴﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺑﺚ ﻋﻠﻮﻣﻬﻢ‬
‫ﻭﺭﻭﺍﻳﺎﺗﻬﻢ ﻛﺎﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻤﺤﺪﺛﻮﻥ ﻻ ﻳﺘﺠﺎﻫﺮﻭﻥ ﺑﺸﺊ ﻣﻤﺎ ﻋﻨﺪﻫﻢ‪ ،‬ﻭ‬
‫ﻣﺘﺒﺪﺩﻳﻦ ﺣﺘﻰ ﻋﺼﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ﻭﺇﻟﻰ ﺃﻳﺎﻣﻪ‪ ،‬ﻭﺑﻌﺪ ﻫﺠﺮﺗﻪ ﺍﻧﺘﻈﻢ ﺍﻟﻮﺿﻊ‬
‫ﺍﻟﺪﺭﺍﺳﻲ ﻭﺗﺸﻜﻠﺖ ﺍﻟﺤﻠﻘﺎﺕ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﻣﻦ ﺭﺍﺟﻊ )ﺃﻣﺎﻟﻲ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ(‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻤﻠﻴﻪ ﻋﻠﻰ ﺗﻼﻣﺬﺗﻪ‪.‬‬
‫ﻣﻜﺎﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ :‬ﻣﻦ ﺍﻟﺒﺪﻳﻬﻴﺎﺕ ﺃﻥ ﻣﻜﺎﻧﺔ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻤﻌﻈﻢ ﻭﺛﺮﻭﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻐﺰﻳﺮﺓ ﻓﻲ‬
‫ﻏﻨﻰ‬
‫ﻋﻦ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻻﻃﺮﺍﺀ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﻭﺳﻊ ﺍﻟﻜﺎﺗﺐ ‪ -‬ﻣﻬﻤﺎ ﺗﻜﻠﻒ ‪ -‬ﺍﺳﺘﻜﻨﺎﻩ ﻣﺎ ﻟﻪ‬
‫ﻣﻦ ﺍﻷﺷﻮﺍﻁ ﺍﻟﺒﻌﻴﺪﺓ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻤﻜﺎﻧﺔ ﺍﻟﺮﺍﺳﻴﺔ ﻋﻨﺪ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻭﺍﻟﻤﻨﺰﻟﺔ‬
‫ﺍﻟﻜﺒﺮﻯ ﻓﻲ ﺭﻳﺎﺳﺔ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺩﻭﻥ ﻣﻘﺎﻡ ﺍﻟﺸﻴﺦ ﺍﻟﻤﻌﻈﻢ ﻛﻠﻤﺎ ﺫﻛﺮﻩ ﺍﻷﻋﻼﻡ ﻓﻲ‬
‫ﺗﺮﺍﺟﻤﻬﻢ ﻟﻪ ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺜﻨﺎﺀ ﻭﺍﻻﻛﺒﺎﺭ‪ ،‬ﻓﻤﻦ ﺳﺒﺮ ﺗﺄﺭﻳﺦ ﺍﻹﻣﺎﻣﻴﺔ ﻭﻣﻌﺎﺟﻤﻬﻢ‪،‬‬
‫ﻭﺃﻣﻌﻦ ﺍﻟﻨﻈﺮ ﻓﻲ ﻣﺆﻟﻔﺎﺕ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﺘﻨﻮﻋﺔ ﻋﻠﻢ ﺃﻧﻪ ﺃﻛﺒﺮ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﺷﻴﺦ ﻛﺎﻓﺔ ﻣﺠﺘﻬﺪﻱ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺍﻟﻘﺪﻭﺓ ﻟﺠﻤﻴﻊ ﺍﻟﻤﺆﺳﺴﻴﻦ‪ ،‬ﻭﻓﻲ ﺍﻟﻄﻠﻴﻌﺔ ﻣﻦ‬
‫ﻓﻘﻬﺎﺀ ﺍﻻﺛﻨﻲ ﻋﺸﺮﻳﺔ‪ ،‬ﻓﻘﺪ ﺃﺳﺲ ﻃﺮﻳﻘﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻤﻄﻠﻖ ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪،‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٩‬‬

 ‫ﻭﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺃﻣﺮ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﺠﻌﻔﺮﻳﺔ ﺍﻟﻤﺜﻠﻰ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﻬﺮ ﺑﺎﻟﺸﻴﺦ ﻓﻬﻮ‬
‫ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺇﺫﺍ ﺃﻃﻠﻖ ﻓﻲ ﻛﻠﻤﺎﺕ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﻣﻦ ﻋﺼﺮﻩ ﺇﻟﻰ ﻋﺼﺮ ﺯﻋﻴﻢ ﺍﻟﺸﻴﻌﺔ‬
‫ﺑﻮﻗﺘﻪ ﻣﺎﻟﻚ ﺃﺯﻣﺔ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﺪﻗﻴﻖ ﺍﻟﺤﺠﺔ ﺍﻟﻜﺒﺮﻯ ﺃﺑﻲ ﺫﺭ ﺯﻣﺎﻧﻪ ﺍﻟﺸﻴﺦ ﻣﺮﺗﻀﻰ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ١٢٨١‬ﻩ ﻓﻘﺪ ﻳﻄﻠﻊ ﺍﻟﺸﻴﺦ ﻓﻲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﻭﻗﺒﻴﻠﻪ ﻭﻳﻜﻮﻥ‬
‫ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺃﻣﺎ ﻓﻲ ﻛﺘﺐ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺍﻟﺴﻠﻒ ﻓﺎﻟﻤﺮﺍﺩ ﻫﻮ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ‬
‫ﻗﺪﺱ ﺍﻟﻠﻪ ﻧﻔﺴﻪ‪.‬‬
‫ﻣﻀﺖ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﺳﻨﻮﻥ ﻣﺘﻄﺎﻭﻟﺔ ﻭﺃﺟﻴﺎﻝ ﻣﺘﻌﺎﻗﺒﺔ ﻭﻟﻢ ﻳﻜﻦ ﻣﻦ ﺍﻟﻬﻴﻦ‬
‫ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﻌﺪﻭ ﻧﻈﺮﻳﺎﺕ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻓﻲ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻌﺪﻭﻥ‬
‫ﺃﺣﺎﺩﻳﺜﻪ ﺃﺻﻼ ﻣﺴﻠﻤﺎ‪ ،‬ﻭﻳﻜﺘﻔﻮﻥ ﺑﻬﺎ‪ ،‬ﻭﻳﻌﺪﻭﻥ ﺍﻟﺘﺄﻟﻴﻒ ﻓﻲ ﻗﺒﺎﻟﻬﺎ‪ ،‬ﻭﺇﺻﺪﺍﺭ‬
‫ﺍﻟﻔﺘﻮﻯ ﻣﻊ ﻭﺟﻮﺩﻫﺎ ﺗﺠﺎﺳﺮﺍ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﻭﺇﻫﺎﻧﺔ ﻟﻪ‪ ،‬ﻭﺍﺳﺘﻤﺮﺕ ﺍﻟﺤﺎﻝ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺣﺘﻰ ﻋﺼﺮ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺇﺩﺭﻳﺲ ﻓﻜﺎﻥ ‪ -‬ﺃﻋﻠﻰ ﺍﻟﻠﻪ ﻣﻘﺎﻣﻪ ‪ -‬ﻳﺴﻤﻴﻬﻢ ﺑﺎﻟﻤﻘﻠﺪﺓ‪،‬‬
‫ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺧﺎﻟﻒ ﺑﻌﺾ ﺁﺭﺍﺀ ﺍﻟﺸﻴﺦ ﻭﻓﺘﺎﻭﺍﻩ ﻭﻓﺘﺢ ﺑﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﻧﻈﺮﻳﺎﺗﻪ‪،‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺑﻘﻮﺍ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺤﺎﻝ ﺣﺘﻰ ﺃﻥ ﺍﻟﻤﺤﻘﻖ ﻭﺍﺑﻦ ﺃﺧﺘﻪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ﻭﻣﻦ‬
‫ﻋﺎﺻﺮﻫﻤﺎ ﺑﻘﻮﺍ ﻻ ﻳﻌﺪﻭﻥ ﺭﺃﻱ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺠﺔ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﻴﺦ ﺃﺳﺪ ﺍﻟﻠﻪ‬
‫ﺍﻟﺪﺯﻓﻮﻟﻲ ﺍﻟﺘﺴﺘﺮﻱ ﻓﻲ " ﺍﻟﻤﻘﺎﺑﺲ " ﻣﺎ ﻟﻔﻈﻪ‪ :‬ﺣﺘﻰ ﺃﻥ ﻛﺜﻴﺮﺍ ﻣﺎ ﻳﺬﻛﺮ ﻣﺜﻞ ﺍﻟﻤﺤﻘﻖ‬
‫ﻭﺍﻟﻌﻼﻣﺔ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻓﺘﺎﻭﻳﻪ ﻣﻦ ﺩﻭﻥ ﻧﺴﺒﺘﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﺛﻢ ﻳﺬﻛﺮﻭﻥ ﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺮﺩﺩ‬
‫ﺃﻭ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻓﻴﻬﺎ ﻓﻴﺘﻮﻫﻢ ﺍﻟﺘﻨﺎﻓﻲ ﺑﻴﻦ ﺍﻟﻜﻼﻣﻴﻦ ﻣﻊ ﺃﻥ ﺍﻟﻮﺟﻪ ﻓﻴﻬﻤﺎ ﻣﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﻧﻌﻢ ﻟﻤﺎ ﺃﻟﻒ ﺍﻟﻤﺤﻘﻖ ﺍﻟﺤﻠﻲ " ﺷﺮﺍﻳﻊ ﺍﻹﺳﻼﻡ " ﺍﺳﺘﻌﺎﺿﻮﺍ ﺑﻪ ﻋﻦ ﻣﺆﻟﻔﺎﺕ ﺷﻴﺦ‬
‫ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻭﺃﺻﺒﺢ ﻣﻦ ﻛﺘﺒﻬﻢ ﺍﻟﺪﺭﺍﺳﻴﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻛﺘﺎﺏ " ﺍﻟﻨﻬﺎﻳﺔ " ﻫﻮ‬
‫ﺍﻟﻤﺤﻮﺭ ﻭﻛﺎﻥ ﺑﺤﺜﻬﻢ ﻭﺗﺪﺭﻳﺴﻬﻢ ﻭﺷﺮﻭﺣﻬﻢ ﻏﺎﻟﺒﺎ ﻓﻴﻪ ﻭﻋﻠﻴﻪ‪.‬‬
‫ﻭﻟﻴﺲ ﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻥ ﻣﺆﻟﻔﺎﺕ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻓﻘﺪﺕ ﺃﻫﻤﻴﺘﻬﺎ ﺃﻭ ﺃﺻﺒﺤﺖ ﻟﻐﻮﺍ ﻻ‬
‫ﻳﺤﺘﻔﻞ ﺑﻬﺎ‪ ،‬ﻛﻼ ﺑﻞ ﻟﻢ ﺗﺰﻝ ﺃﻫﻤﻴﺘﻬﺎ ﺗﺰﺩﺍﺩ ﻋﻠﻰ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﻭﻟﻦ ﺗﺠﺪ ﻓﻲ‬
‫ﺗﺄﺭﻳﺦ ﺍﻟﺸﻴﻌﺔ ﻭﻣﻌﺎﺟﻤﻬﻢ ﺫﻛﺮ ﻋﻈﻴﻢ ﻃﺎﺭ ﺍﺳﻤﻪ ﻓﻲ ﺍﻟﺒﻠﺪﺍﻥ ﻭﺍﻋﺘﺮﻑ ﻟﻪ ﺧﺼﻮﻣﻪ‬
‫ﺑﺎﻟﺠﻼﻟﺔ‪ ،‬ﺇﻻ ﻭﻭﺟﺪﺗﻪ ﻳﺘﻀﺎﺀﻝ ﺃﻣﺎﻡ ﻋﻈﻤﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﻭﻳﻌﺘﺮﻑ ﺑﺄﻋﻠﻤﻴﺘﻪ‬
‫ﻭﺃﻓﻀﻠﻴﺘﻪ ﻭﺳﺒﻘﻪ ﻭﺗﻘﺪﻣﻪ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(١٠‬‬

 ‫ﻫﺬﺍ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﻔﺬ ﺍﻟﺸﻴﺦ ﺟﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺤﺴﻦ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺤﻠﻲ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٧٢٦‬ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﻌﻼﻣﺔ‪ ،‬ﺍﻟﺬﻱ ﻃﺒﻘﺖ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ ﺷﻬﺮﺗﻪ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﺗﻀﻠﻊ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﻭﻧﺒﻎ ﻓﻲ ﻛﺎﻓﺔ ﺍﻟﻔﻨﻮﻥ ﻭﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﺭﻳﺎﺳﺔ ﻋﻠﻤﺎﺀ‬
‫ﻋﺼﺮﻩ ﻓﻲ ﺍﻟﻤﻌﻘﻮﻝ ﻭﺍﻟﻤﻨﻘﻮﻝ ﻭﺃﻟﻒ ﻓﻲ ﻛﻞ ﻋﻠﻢ ﻋﺪﺓ ﻛﺘﺐ‪ ،‬ﻭﻟﻢ ﻳﺸﻚ ﺃﺣﺪ ﻓﻲ‬
‫ﺃﻧﻪ ﻣﻦ ﻋﻈﻤﺎﺀ ﺍﻟﻌﺎﻟﻢ ﻭﻧﻮﺍﺩﺭ ﺍﻟﺪﻫﺮ‪ ،‬ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻣﺮ ﻋﻠﻴﻚ ﺑﻌﺾ ﻭﺻﻔﻪ‬
‫ﺫﻛﺮ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻓﻲ ﻛﺘﺎﺑﻪ " ﺧﻼﺻﺔ ﺍﻷﻗﻮﺍﻝ ﻓﻲ ﻣﻌﺮﻓﺔ ﺃﺣﻮﺍﻝ ﺍﻟﺮﺟﺎﻝ "‬
‫ﺹ ‪ ٧٣‬ﻭﻭﺻﻔﻪ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺷﻴﺦ ﺍﻹﻣﺎﻣﻴﺔ ﻭﻭﺟﻴﻬﻬﻢ‪ ،‬ﻭﺭﺋﻴﺲ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﺟﻠﻴﻞ ﺍﻟﻘﺪﺭ‪ ،‬ﻋﻈﻴﻢ ﺍﻟﻤﻨﺰﻟﺔ‪،‬‬
‫ﺛﻘﺔ‪ ،‬ﻋﻴﻦ‪ ،‬ﺻﺪﻭﻕ‪ ،‬ﻋﺎﺭﻑ ﺑﺎﻷﺧﺒﺎﺭ ﻭﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ ﻭﺍﻟﻜﻼﻡ‬
‫ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺟﻤﻴﻊ ﺍﻟﻔﻀﺎﺋﻞ ﺗﻨﺴﺐ ﺇﻟﻴﻪ‪ ،‬ﺻﻨﻒ ﻓﻲ ﻛﻞ ﻓﻨﻮﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻫﻮ ﺍﻟﻤﻬﺬﺏ‬
‫ﻟﻠﻌﻘﺎﺋﺪ ﻓﻲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ‪ ،‬ﺍﻟﺠﺎﻣﻊ ﻟﻜﻤﺎﻻﺕ ﺍﻟﻨﻔﺲ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺦ‪.‬‬
‫ﻭﻛﺬﺍ ﺍﻟﺤﺠﺔ ﺍﻟﻜﺒﻴﺮ ﻭﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﻈﻴﻢ ﻣﺤﻴﻲ ﻋﻠﻮﻡ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ‬
‫ﺑﺎﻗﺮ ﺍﻟﻤﺠﻠﺴﻲ ﺻﺎﺣﺐ ﺩﺍﺋﺮﺓ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻜﺒﺮﻯ " ﺑﺤﺎﺭ ﺍﻷﻧﻮﺍﺭ " ﻭﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ‬
‫‪ ١١١١‬ﻩ ﻓﻘﺪ ﺫﻛﺮ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻓﻲ ﻛﺘﺎﺑﻪ " ﺍﻟﻮﺟﻴﺰﺓ " ﺹ ‪ ١٦٣‬ﻓﻘﺎﻝ ﻣﺎ‬
‫ﺑﻌﻀﻪ‪:‬‬
‫ﻓﻀﻠﻪ ﻭﺟﻼﻟﺘﻪ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺒﻴﺎﻥ ﺇﻟﺦ‪.‬‬
‫ﻭﻛﺬﺍ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻬﻴﺮ ﺍﻟﺤﺠﺔ ﺍﻟﺴﻴﺪ ﻣﻬﺪﻱ ﺍﻟﻄﺒﺎﻃﺒﺎﺋﻲ ﺍﻟﻤﻠﻘﺐ ﺑﺒﺤﺮ ﺍﻟﻌﻠﻮﻡ‬
‫ﻭﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ١٢١٢‬ﻩ ﻓﻘﺪ ﺗﺮﺟﻢ ﻟﺸﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻓﻲ ﻛﺘﺎﺑﻪ " ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺮﺟﺎﻟﻴﺔ "‬
‫ﻓﻘﺎﻝ ﻣﺎ ﻣﻠﺨﺼﻪ‪:‬‬
‫ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻤﺤﻘﺔ‪ ،‬ﻭﺭﺍﻓﻊ ﺃﻋﻼﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺤﻘﺔ‪ ،‬ﺇﻣﺎﻡ ﺍﻟﻔﺮﻗﺔ ﺑﻌﺪ ﺍﻷﺋﻤﺔ‬
‫ﺍﻟﻤﻌﺼﻮﻣﻴﻦ ‪ -‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،-‬ﻭﻋﻤﺎﺩ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻤﺬﻫﺐ‬
‫ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻣﺤﻘﻖ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﻣﻬﺬﺏ ﻓﻨﻮﻥ ﺍﻟﻤﻌﻘﻮﻝ ﻭﺍﻟﻤﺴﻤﻮﻉ‪،‬‬
‫ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻋﻠﻰ ﺍﻻﻃﻼﻕ‪ ،‬ﻭﺭﺋﻴﺴﻬﺎ ﺍﻟﺬﻱ ﺗﻠﻮﻯ ﺇﻟﻴﻪ ﺍﻷﻋﻨﺎﻕ‪ ،‬ﺻﻨﻒ ﻓﻲ‬
‫ﺟﻤﻴﻊ ﻋﻠﻮﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻘﺪﻭﺓ ﻓﻲ ﺫﻟﻚ ﻭﺍﻹﻣﺎﻡ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(١١‬‬

 ‫ﻭﻣﺜﻠﻬﻢ ﺷﻴﺨﻨﺎ ﻭﺃﺳﺘﺎﺫﻧﺎ ﺣﺠﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺷﻴﺦ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﺍﻟﺸﻴﺦ ﻣﻴﺮﺯﺍ ﺣﺴﻴﻦ‬
‫ﺍﻟﻨﻮﺭﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ١٣٢٠‬ﻩ ﻓﻘﺪ ﺫﻛﺮﻩ ﻓﻲ ﻛﺘﺎﺑﻪ " ﻣﺴﺘﺪﺭﻙ ﻭﺳﺎﺋﻞ ﻟﻠﺸﻴﻌﺔ "‬
‫ﻓﺄﻃﺮﺍﻩ ﻭﺑﺎﻟﻎ ﻓﻲ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﻋﺸﺮﺍﺕ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬
‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺳﻨﺬﻛﺮ ﻗﺴﻤﺎ ﻣﻨﻬﻢ ﻓﻲ ﻫﺬﻩ ﺍﻟﺘﺮﺟﻤﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺒﻠﻴﻐﺔ ﻭﻏﻴﺮﻫﺎ ﺍﻟﺘﻲ ﺻﺪﺭﺕ ﻣﻦ ﻋﻈﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﻭﻛﺒﺮﺍﺋﻬﻢ‬
‫ﻧﻌﺮﻑ ﻣﻜﺎﻧﺔ ﺍﻟﺸﻴﺦ ﻭﻧﺴﺘﻐﻨﻲ ﻋﻦ ﺳﺮﺩ ﻓﻀﺎﺋﻠﻪ ﻭﻣﻨﺎﻗﺒﻪ ﺍﻟﻜﺜﻴﺮﺓ‪.‬‬
‫ﺁﺛﺎﺭﻩ ﻭﻣﺂﺛﺮﻩ‪ :‬ﻟﻢ ﺗﺰﻝ ﻣﺆﻟﻔﺎﺕ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺗﺤﺘﻞ ﺍﻟﻤﻜﺎﻧﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺑﻴﻦ ﺁﻻﻑ ﺍﻷﺳﻔﺎﺭ‬
‫ﺍﻟﺠﻠﻴﻠﺔ‬
‫ﺍﻟﺘﻲ ﺃﻧﺘﺠﺘﻬﺎ ﻋﻘﻮﻝ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺠﺒﺎﺭﺓ‪ ،‬ﻭﺩﺑﺠﺘﻬﺎ ﻳﺮﺍﻋﺔ ﺃﻭﻟﺌﻚ ﺍﻟﻔﻄﺎﺣﻞ ﺍﻟﺬﻳﻦ‬
‫ﻋﺰ ﻋﻠﻰ ﺍﻟﺪﻫﺮ ﺃﻥ ﻳﺄﺗﻲ ﻟﻬﻢ ﺑﻤﺜﻴﻞ‪ ،‬ﻭﻟﻢ ﺗﺰﻝ ﺃﻳﻀﺎ ﻏﺮﺓ ﻧﺎﺻﻌﺔ ﻓﻲ ﺟﺒﻴﻦ ﺍﻟﺪﻫﺮ ﻭﻧﺎﺻﻴﺔ‬
‫ﺍﻟﺰﻣﻦ ﻭﻛﻴﻒ ﻻ ﻭﻗﺪ ﺟﻤﻌﺖ ﻣﻌﻈﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺃﺻﻴﻠﺔ ﻭﻓﺮﻋﻴﺔ‪ ،‬ﻭﺗﻀﻤﻨﺖ‬
‫ﺣﻞ ﻣﻌﻀﻼﺕ ﺍﻟﻤﺒﺎﺣﺚ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻜﻼﻣﻴﺔ ﺍﻟﺘﻲ ﻟﻢ ﺗﻨﺰﻝ ﺁﺭﺍﺀ ﺍﻟﻌﺒﺎﻗﺮﺓ ﻭﺍﻟﻨﻴﺎﻗﺪﺓ‬
‫ﺣﺎﺋﻤﺔ ﺣﻮﻟﻬﺎ‪ ،‬ﻛﻤﺎ ﺍﺣﺘﻀﻨﺖ ﻛﻞ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﺍﺧﺘﻼﻑ‬
‫ﻣﺸﺎﺭﺑﻬﻢ ﻭﻣﺬﺍﻫﺒﻬﻢ‪ ،‬ﻭﺣﺴﺐ ﺍﻟﺸﻴﺦ ﻋﻈﻤﺔ ﺃﻥ ﻛﺘﺎﺑﻴﻪ )ﺍﻟﺘﻬﺬﻳﺐ( ﻭ )ﺍﻻﺳﺘﺒﺼﺎﺭ(‬
‫ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﻤﺴﻠﻤﺔ ﻓﻲ ﻣﺪﺍﺭﻙ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺪﺍﺭ ‪-‬‬
‫ﻋﻠﻰ ﻣﺮﻭﺭ ﺍﻷﻋﺼﺎﺭ ‪ -‬ﻓﻲ ﺍﺳﺘﻨﺒﺎﻁ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ﺑﻌﺪ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﺍﻟﻤﺒﻴﻦ‪.‬‬
‫ﻟﻢ ﻳﻜﻦ ﺧﻠﻮﺩ ﺍﻟﺸﻴﺦ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺣﺼﻮﻟﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻤﺮﺗﺒﺔ ﺍﻟﺠﻠﻴﻠﺔ ﺇﻻ ﻧﺘﻴﺠﺔ‬
‫ﻻ ﺧﻼﺻﻪ ﻭﺗﺒﺘﻠﻪ ﺍﻟﻮﺍﻗﻌﻲ‪ ،‬ﺣﻴﺚ ﻟﻢ ﻳﺆﻟﻒ ﻃﻠﺒﺎ ﻟﻠﺸﻬﺮﺓ ﺃﻭ ﺣﺒﺎ ﻟﻠﺮﻳﺎﺳﺔ ﺃﻭ ﺍﺳﺘﻤﺎﻟﺔ‬
‫ﻟﻘﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻭﺟﻠﺒﺎ ﻟﻬﻢ‪ ،‬ﺃﻭ ﻣﺒﺎﻫﺎﺓ ﻟﻌﺎﻟﻢ ﻣﻦ ﻣﻌﺎﺻﺮﻳﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻓﻲ ﺫﻟﻚ‬
‫ﻛﻠﻪ ﻗﺎﺻﺪﺍ ﻭﺟﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺷﺄﻧﻪ‪ ،‬ﺭﺍﻏﺒﺎ ﻓﻲ ﺣﺴﻦ ﺟﺰﺍﺋﻪ ﻃﺎﻟﺒﺎ ﻟﺠﺰﻳﻞ ﺛﻮﺍﺑﻪ‪،‬‬
‫ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﺣﻤﺎﻳﺔ ﺍﻟﺪﻳﻦ ﻭﺇﺣﻴﺎﺀ ﺷﺮﻳﻌﺔ ﺳﻴﺪ ﺍﻟﻤﺮﺳﻠﻴﻦ ﻭﻣﺤﻮ ﺁﺛﺎﺭ ﺍﻟﻤﻔﺴﺪﻳﻦ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﺆﻳﺪﺍ ﻓﻲ ﺃﻋﻤﺎﻟﻪ ﻣﺴﺪﺩﺍ ﻓﻲ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﻗﻀﻴﺔ ﻭﺍﺣﺪﺓ ﺗﺪﻟﻨﺎ‬
‫ﻋﻠﻰ ﺷﺪﺓ ﺇﺧﻼﺹ ﺍﻟﺸﻴﺦ ﻧﺜﺒﺘﻬﺎ ﺑﻨﺼﻬﺎ ﻋﺒﺮﺓ ﻟﻠﻤﻌﺘﺒﺮﻳﻦ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﻭﻣﻮﻻﻧﺎ ﺍﻟﺤﺠﺔ ﺧﺎﺗﻤﺔ ﺍﻟﻤﺤﺪﺛﻴﻦ ﺍﻟﻤﻴﺮﺯﺍ ﺣﺴﻴﻦ ﺍﻟﻨﻮﺭﻱ ﺃﻋﻠﻰ ﺍﻟﻠﻪ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(١٢‬‬

 ‫ﻣﻘﺎﻣﻪ ﻓﻲ " ﻣﺴﺘﺪﺭﻙ ﺍﻟﻮﺳﺎﺋﻞ " ﺝ ‪ ٣‬ﺹ ‪ ٥٠٦‬ﻣﺎ ﻟﻔﻈﻪ‪:‬‬
‫ﻭﻋﺜﺮﺕ ﻋﻠﻲ ﻧﺴﺨﺔ ﻗﺪﻳﻤﺔ ﻣﻦ ﻛﺘﺎﺏ " ﺍﻟﻨﻬﺎﻳﺔ " ﻭﻓﻲ ﻇﻬﺮﻩ ﺑﺨﻂ ﺍﻟﻜﺘﺎﺏ‪،‬‬
‫ﻭﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺑﺨﻂ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺎ ﻟﻔﻈﻪ‪ :‬ﻗﺎﻟﻪ ﻟﻠﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﻧﺠﻴﺐ ﺍﻟﺪﻳﻦ‬
‫ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﻷﺳﺘﺮﺁﺑﺎﺩﻱ ﺭﺣﻤﻪ ﺍﻟﻠﻪ‪ :‬ﻭﺟﺪﺕ ﻋﻠﻰ ﻛﺘﺎﺏ " ﺍﻟﻨﻬﺎﻳﺔ " ﺏ )ﺧﺰﺍﻧﺔ‬
‫ﻣﺪﺭﺳﺔ ﺍﻟﺮﻱ( ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺟﻤﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﺜﻘﺎﺕ ﺃﻥ ﺍﻟﻤﺸﺎﻳﺦ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺍﻟﻤﻈﻔﺮ ﺍﻟﺤﻤﺪﺍﻧﻲ ﺍﻟﻘﺰﻭﻳﻨﻲ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﺑﻦ ﻋﻠﻲ ﺍﻟﻤﻘﺮﺉ ﺍﻟﺮﺍﺯﻱ‪،‬‬
‫ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺍﻟﻤﺪﻋﻮ ﺏ )ﺣﺴﻜﺎ( ﺍﻟﻤﺘﻮﻃﻦ ﺑﺎﻟﺮﻱ ﺭﺣﻤﻬﻢ ﺍﻟﻠﻪ‬
‫ﻛﺎﻧﻮﺍ ﻳﺘﺤﺎﺩﺛﻮﻥ ﺑﺒﻐﺪﺍﺩ ﻭﻳﺘﺬﺍﻛﺮﻭﻥ ﻛﺘﺎﺏ " ﺍﻟﻨﻬﺎﻳﺔ " ﻭﺗﺮﺗﻴﺐ ﺃﺑﻮﺍﺑﻪ ﻭﻓﺼﻮﻟﻪ‪،‬‬
‫ﻓﻜﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻌﺎﺭﺽ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺃﺑﺎ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻄﻮﺳﻲ‬
‫ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻓﻲ ﻣﺴﺎﺋﻞ‪ ،‬ﻭﻳﺬﻛﺮ ﺃﻧﻪ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺧﻠﻞ‪ ،‬ﺛﻢ ﺍﺗﻔﻖ ﺃﻧﻬﻢ ﺧﺮﺟﻮﺍ‬
‫ﻟﺰﻳﺎﺭﺓ ﺍﻟﻤﺸﻬﺪ ﺍﻟﻤﻘﺪﺱ ﺑﺎﻟﻐﺮﻱ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﻋﻬﺪ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻲ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﻭﻗﺪﺱ ﺭﻭﺣﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﺨﺎﻟﺞ‬
‫ﻓﻲ ﺻﺪﻭﺭﻫﻢ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﺘﺨﺎﻟﺞ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻓﺄﺟﻤﻊ ﺭﺃﻳﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﺼﻮﻣﻮﺍ‬
‫ﺛﻼﺛﺎ ﻭﻳﻐﺘﺴﻠﻮﺍ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻳﺼﻠﻮﺍ ﻭﻳﺪﻋﻮﺍ ﺑﺤﻀﺮﺓ ﻣﻮﻻﻧﺎ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺟﻮﺍﺑﻪ ﻓﻠﻌﻠﻪ ﻳﺘﻀﺢ ﻟﻬﻢ ﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻓﺴﻨﺢ ﻟﻬﻢ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻓﻲ ﺍﻟﻨﻮﻡ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﻟﻢ ﻳﺼﻨﻒ ﻣﺼﻨﻒ ﻓﻲ ﻓﻘﻪ ﺁﻝ ﻣﺤﻤﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻛﺘﺎﺑﺎ ﺃﻭﻟﻰ ﺑﺄﻥ ﻳﻌﺘﻤﺪ‬
‫ﻋﻠﻴﻪ ﻭﻳﺘﺨﺬ ﻗﺪﻭﺓ ﻭﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﺃﻭﻟﻰ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﺬﻱ ﺗﻨﺎﺯﻋﺘﻢ ﻓﻴﻪ‪ ،‬ﻭﺇﻧﻤﺎ‬
‫ﻛﺎﻥ ﺫﻟﻚ ﻷﻥ ﻣﺼﻨﻔﻪ ﺍﻋﺘﻤﺪ ﻓﻴﻪ ﻋﻠﻰ ﺧﻠﻮﺹ ﺍﻟﻨﻴﺔ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﺘﻘﺮﺏ ﻭﺍﻟﺰﻟﻔﻰ ﻟﺪﻳﻪ‬
‫ﻓﻼ ﺗﺮﺗﺎﺑﻮﺍ ﻓﻲ ﺻﺤﺔ ﻣﺎ ﺿﻤﻨﻪ ﻣﺼﻨﻔﻪ‪ ،‬ﻭﺍﻋﻤﻠﻮﺍ ﺑﻪ ﻭﺃﻗﻴﻤﻮﺍ ﻣﺴﺎﺋﻠﻪ‪ ،‬ﻓﻘﺪ‬
‫ﺗﻌﻨﻰ ﻓﻲ ﺗﻬﺬﻳﺒﻪ ﻭﺗﺮﺗﻴﺒﻪ ﻭﺍﻟﺘﺤﺮﻱ ﺑﺎﻟﻤﺴﺎﺋﻞ ﺍﻟﺼﺤﻴﺤﺔ ﺑﺠﻤﻴﻊ ﺃﻃﺮﺍﻓﻬﺎ‪.‬‬
‫ﻓﻠﻤﺎ ﻗﺎﻣﻮﺍ ﻣﻦ ﻣﻀﺎﺟﻌﻬﻢ ﺃﻗﺒﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺭﺃﻳﺖ ﺍﻟﻠﻴﻠﺔ ﺭﺅﻳﺎ ﺗﺪﻝ ﻋﻠﻰ ﺻﺤﺔ " ﺍﻟﻨﻬﺎﻳﺔ " ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻣﺼﻨﻔﻬﺎ ﻓﺎﺟﻤﻌﻮﺍ‬
‫ﻋﻠﻰ ﺃﻥ ﻳﻜﺘﺐ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺭﺅﻳﺎﻩ ﻋﻠﻰ ﺑﻴﺎﺽ ﻗﺒﻞ ﺍﻟﺘﻠﻔﻆ‪ ،‬ﻓﺘﻌﺎﺭﺿﺖ ‪-‬‬
‫ﻛﺬﺍ ‪ -‬ﺍﻟﺮﺅﻳﺎ ﻟﻔﻈﺎ ﻭﻣﻌﻨﻰ‪ ،‬ﻭﻗﺎﻣﻮﺍ ﻣﺘﻔﺮﻗﻴﻦ ﻣﻐﺘﺒﻄﻴﻦ ﺑﺬﻟﻚ ﻓﺪﺧﻠﻮﺍ ﻋﻠﻰ ﺷﻴﺨﻬﻢ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(١٣‬‬

 ‫ﺃﺑﻲ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ ﻗﺪﺱ ﺍﻟﻠﻪ ﺭﻭﺣﻪ‪ ،‬ﻓﺤﻴﻦ ﻭﻗﻌﺖ ﻋﻴﻨﻪ ﻋﻠﻴﻬﻢ ﻗﺎﻝ ﻟﻬﻢ‪:‬‬
‫ﻟﻢ ﺗﺴﻜﻨﻮﺍ ﺇﻟﻰ ﻣﺎ ﻛﻨﺖ ﺃﻭﻗﻔﺘﻜﻢ ﻋﻠﻴﻪ ﻓﻲ ﻛﺘﺎﺏ )ﺍﻟﻨﻬﺎﻳﺔ( ﺣﺘﻰ ﺳﻤﻌﺘﻢ ﻣﻦ ﻟﻔﻆ‬
‫ﻣﻮﻻﻧﺎ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺘﻌﺠﺒﻮﺍ ﻣﻦ ﻗﻮﻟﻪ ﺳﺄﻟﻮﻩ ﻋﻤﺎ ﺍﺳﺘﻘﺒﻠﻬﻢ‬
‫ﺑﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺳﻨﺢ ﻟﻲ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺳﻨﺢ ﻟﻜﻢ ﻓﺄﻭﺭﺩ‬
‫ﻋﻠﻲ ﻣﺎ ﻗﺎﻟﻪ ﻟﻜﻢ‪ ،‬ﻭﺣﻜﻰ ﺭﺅﻳﺎﻩ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﻭﺑﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻔﺘﻲ ﺍﻟﺸﻴﻌﺔ ﻓﻘﻬﺎﺀ‬
‫ﺁﻝ ﻣﺤﻤﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ ﻭﺣﺪﻩ ﻭﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ‬
‫ﺇﻧﺘﻬﻰ‪ .‬ﺇﻧﺘﻬﻰ ﻣﺎ ﻓﻲ ﻣﺴﺘﺪﺭﻙ ﺷﻴﺨﻨﺎ ﺍﻟﻨﻮﺭﻱ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻭﺣﺪﻫﺎ ﻛﺎﻓﻴﺔ ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ﺇﺧﻼﺹ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻭﺻﺪﻕ‬
‫ﺧﺪﻣﺘﻪ‪ ،‬ﻭﺣﺴﺒﻪ ﺫﺧﺮﺍ ﻳﻮﻡ ﺍﻟﻌﺮﺽ ﺷﻬﺎﺩﺓ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺑﺄﻧﻪ‬
‫ﻟﻢ ﻳﻘﺼﺪ ﺑﺘﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ ﻏﻴﺮ ﻭﺟﻪ ﺍﻟﻠﻪ‪ .‬ﻭﻟﻤﺜﻞ ﻫﺬﺍ ﻓﻠﻴﻌﻤﻞ ﺍﻟﻌﺎﻣﻠﻮﻥ‪ ،‬ﺇﻥ ﺍﻟﻠﻪ ﻣﻊ‬
‫ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻣﺤﺴﻨﻮﻥ‪.‬‬
‫ﻟﻘﺪ ﻃﺎﻝ ﺑﻨﺎ ﺍﻟﻜﻼﻡ ﻭﺧﺮﺟﻨﺎ ﻋﻤﺎ ﻧﺤﻦ ﺑﺼﺪﺩﻩ ﻓﻨﻌﻮﺩ‪ ،‬ﺍﻵﻥ ﺇﻟﻰ ﺫﻛﺮ ﻣﺆﻟﻔﺎﺕ‬
‫ﺍﻟﺸﻴﺦ ﻓﻨﻘﻮﻝ‪ :‬ﺇﻥ ﻓﻲ ﻣﺆﻟﻔﺎﺕ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻴﺰﺓ ﺧﺎﺻﺔ ﻻ ﺗﻮﺟﺪ ﻓﻴﻤﺎ ﻋﺪﺍﻫﺎ ﻣﻦ‬
‫ﻣﺆﻟﻔﺎﺕ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻬﺎ ﺍﻟﻤﻨﺒﻊ ﺍﻷﻭﻝ ﻭﺍﻟﻤﺼﺪﺭ ﺍﻟﻮﺣﻴﺪ ﻟﻤﻌﻈﻢ ﻣﺆﻟﻔﻲ ﺍﻟﻘﺮﻭﻥ‬
‫ﺍﻟﻮﺳﻄﻰ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﻘﻮﺍ ﻣﻨﻬﺎ ﻣﺎﺩﺗﻬﻢ ﻭﻛﻮﻧﻮﺍ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﻷﻧﻬﺎ ﺣﻮﺕ ﺧﻼﺻﺔ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻤﺬﻫﺒﻴﺔ ﺍﻟﻘﺪﻳﻤﺔ ﻭﺃﺻﻮﻝ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﻓﻘﺪ ﻣﺮ ﻋﻠﻴﻚ ﻋﻨﺪ ﺫﻛﺮ ﻫﺠﺮﺓ‬
‫ﺍﻟﺸﻴﺦ ﺇﻟﻰ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﺃﻥ ﻣﻜﺘﺒﺔ ﺳﺎﺑﻮﺭ ﻓﻲ ﺍﻟﻜﺮﺥ ﻛﺎﻧﺖ ﺗﺤﺘﻀﻦ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻘﺪﻳﻤﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺘﻲ ﻫﻲ ﺑﺨﻄﻮﻁ ﻣﺆﻟﻔﻴﻬﺎ ﺃﻭ ﺑﻼﻏﺎﺗﻬﻢ‪ ،‬ﻭﻗﺪ ﺻﺎﺭﺕ ﻛﺎﻓﺔ‬
‫ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﻃﻌﻤﺔ ﻟﻠﻨﺎﺭ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﻟﻢ ﻧﻔﻘﺪ ﺑﺬﻟﻚ ‪ -‬ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ ‪ -‬ﺳﻮﻯ‬
‫ﺃﻋﻴﺎﻧﻬﺎ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻫﻴﺂﺗﻬﺎ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﺎﻟﺨﺎﺭﺝ‪ ،‬ﻭﺃﻣﺎ ﻣﺤﺘﻮﻳﺎﺗﻬﺎ ﻭﻣﻮﺍﺩﻫﺎ‬
‫ﺍﻷﺻﻠﻴﺔ ﻓﻬﻲ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺣﺎﻟﻬﺎ ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺣﺮﻑ ﻭﻻ ﻧﻘﻴﺼﺔ ﺣﺮﻑ‪ ،‬ﻟﻮﺟﻮﺩﻫﺎ ﻓﻲ‬
‫ﺍﻟﻤﺠﺎﻣﻴﻊ ﺍﻟﻘﺪﻳﻤﺔ ﺍﻟﺘﻲ ﺟﻤﻌﺖ ﻓﻴﻬﺎ ﻣﻮﺍﺩ ﺗﻠﻚ ﺍﻷﺻﻮﻝ ﻗﺒﻞ ﺗﺄﺭﻳﺦ ﺇﺣﺮﺍﻕ ﺍﻟﻤﻜﺘﺒﺔ‬
‫ﺑﺴﻨﻴﻦ ﻛﺜﻴﺮﺓ‪ ،‬ﺣﻴﺚ ﺃﻟﻒ ﺟﻤﻊ ﻣﻦ ﺃﻋﺎﻇﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺘﺒﺎ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﺍﺳﺘﺨﺮﺟﻮﺍ‬
‫ﺟﻤﻴﻊ ﻣﺎ ﻓﻲ ﻛﺘﺒﻬﻢ ﻣﻦ ﺗﻠﻚ ﺍﻷﺻﻮﻝ ﻭﻏﻴﺮﻫﺎ ﻣﻤﺎ ﻛﺎﻥ ﻓﻲ ﺍﻟﻤﻜﺘﺒﺎﺕ ﺍﻷﺧﺮﻯ‪،‬‬
‫ﻭﺗﻠﻚ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺃﻟﻔﺖ ﻋﻦ ﺗﻠﻚ ﺍﻷﺻﻮﻝ ﻣﻮﺟﻮﺩﺓ ﺑﻌﻴﻨﻬﺎ ﺣﺘﻰ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪،‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(١٤‬‬

 ‫ﻭﺃﻛﺜﺮ ﺃﻭﻟﺌﻚ ﺍﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﻤﻜﺘﺒﺔ ﻭﻏﻴﺮﻫﺎ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻄﻮﺳﻲ ‪ -‬ﺭﺣﻤﺔ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ‪ -‬ﻷﻧﻬﺎ ﻛﺎﻧﺖ ﺗﺤﺖ ﻳﺪﻩ ﻭﻓﻲ ﺗﺼﺮﻓﻪ‪ ،‬ﻭﻫﻮ ﺯﻋﻴﻢ ﺍﻟﺸﻴﻌﺔ ﻭﻣﻘﺪﻣﻬﻢ‬
‫ﻳﻮﻣﺬﺍﻙ‪ ،‬ﻓﻠﻢ ﻳﺪﻉ ﻛﺘﺎﺑﺎ ﻓﻴﻬﺎ ﻭﻋﻤﺪ ﺇﻟﻰ ﻣﺮﺍﺟﻌﺘﻪ ﻭﺍﺳﺘﺨﺮﺍﺝ ﻣﺎ ﻳﺨﺺ‬
‫ﻣﻮﺍﺿﻴﻌﻪ ﻣﻨﻪ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻜﺘﺒﺔ ﺃﺧﺮﻯ ﻛﺎﻧﺖ ﻓﻲ ﻣﺘﻨﺎﻭﻝ ﻳﺪﻩ‪ ،‬ﻭﻫﻲ ﻣﻜﺘﺒﺔ ﺃﺳﺘﺎﺫﻩ ﺍﻟﺴﻴﺪ‬
‫ﺍﻟﻤﺮﺗﻀﻰ ﺍﻟﺬﻱ ﺻﺤﺒﻪ ﺛﻤﺎﻧﻲ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻤﺎﻧﻴﻦ ﺃﻟﻒ‬
‫ﻛﺘﺎﺏ ﺳﻮﻯ ﻣﺎ ﺃﻫﺪﻱ ﻣﻨﻬﺎ ﺇﻟﻰ ﺍﻟﺮﺅﺳﺎﺀ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﻛﻞ ﻣﻦ ﺗﺮﺟﻢ ﻟﻪ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺃﺣﺪ ﻭﺟﻮﻩ ﺗﻠﻘﻴﺒﻪ ﺑﺎﻟﺜﻤﺎﻧﻴﻨﻲ‪.‬‬
‫ﻧﻌﻢ ﻛﺎﻥ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﻫﺎﺗﻴﻦ ﺍﻟﺨﺰﺍﻧﺘﻴﻦ ﺍﻟﻌﻈﻴﻤﺘﻴﻦ‪ ،‬ﻭﻛﺄﻥ ﺍﻟﻠﻪ‬
‫ﺃﻟﻬﻤﻪ ﺍﻷﺧﺬ ﺑﺤﻈﻪ ﻣﻨﻬﻤﺎ ﻗﺒﻞ ﻓﻮﺍﺕ ﺍﻟﻔﺮﺻﺔ‪ ،‬ﻓﻘﺪ ﺍﻏﺘﻨﻤﻬﺎ ﺃﺟﺰﻝ ﺍﻟﻠﻪ ﺃﺟﺮﻩ‪،‬‬
‫ﻭﻏﺮﺑﻞ ﻛﻮﻡ ﺍﻟﻜﺘﺐ ﻓﺄﺧﺬ ﻣﻨﻬﺎ ﺣﺎﺟﺘﻪ ﻭﻇﻔﺮ ﻓﻴﻬﺎ ﺑﻀﺎﻟﺘﻪ ﺍﻟﻤﻨﺸﻮﺩﺓ‪ ،‬ﻭﺃﻟﻒ‬
‫ﻛﺘﺎﺑﻴﻪ ﺍﻟﺠﻠﻴﻠﻴﻦ )ﺍﻟﺘﻬﺬﻳﺐ( ﻭ )ﺍﻻﺳﺘﺒﺼﺎﺭ( ﺍﻟﻠﺬﻳﻦ ﻫﻤﺎ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ‪،‬‬
‫ﻭﺍﻟﻤﺠﺎﻣﻴﻊ ﺍﻟﺤﺪﻳﺜﻴﺔ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﻣﺪﺍﺭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﺍﻻﺛﻨﻲ ﻋﺸﺮﻳﺔ ﻣﻨﺬ ﻋﺼﺮ ﻣﺆﻟﻔﻪ ﺣﺘﻰ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺃﻟﻒ ﺃﻳﻀﺎ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﻣﻬﺎﻡ‬
‫ﺍﻷﺳﻔﺎﺭ ﻗﺒﻞ ﺃﻥ ﻳﺤﺪﺙ ﺷﺊ ﻣﻤﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺤﺠﺞ ﻓﻘﺪ ﺃﺟﻬﺪﻭﺍ‬
‫ﻧﻔﻮﺳﻬﻢ ﻭﺗﻔﻨﻨﻮﺍ ﻓﻲ ﺣﻔﻆ ﺗﺮﺍﺙ ﺁﻝ ﻣﺤﻤﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻜﺎﻥ ﻟﻬﻢ ﺑﺤﻤﺪ‬
‫ﺍﻟﻠﻪ ﻣﺎ ﺃﺭﺍﺩﻭﺍ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺍﺳﺘﻘﻰ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻣﺎﺩﺓ ﻣﺆﻟﻔﺎﺗﻪ ﻣﻦ ﺗﺼﺎﻧﻴﻒ ﺍﻟﻘﺪﻣﺎﺀ‪ ،‬ﻭﻛﺘﺐ‬
‫ﻓﻲ ﻛﺎﻓﺔ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﺮﺟﺎﻝ‪،‬‬
‫ﻭﺍﻷﺩﻋﻴﺔ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻟﻢ ﺗﺰﻝ ﻣﺆﻟﻔﺎﺗﻪ ﻓﻲ ﻛﻞ ﻋﻠﻢ ﻣﻦ‬
‫ﺍﻟﻌﻠﻮﻡ ﻣﺂﺧﺬ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﺑﺄﻧﻮﺍﺭﻫﺎ ﻳﺴﺘﻀﻴﺌﻮﻥ ﻭﻣﻨﻬﺎ ﻳﻘﺘﺒﺴﻮﻥ ﻭﻋﻠﻴﻬﺎ ﻳﻌﺘﻤﺪﻭﻥ‪.‬‬
‫ﻭﻟﻬﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ ﻓﺈﻥ ﻟﺸﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻋﻠﻰ ﺍﻟﺸﻴﻌﺔ ﺣﻘﺎ ﻻ ﻳﻨﻜﺮ ﻭﻓﻀﻼ ﻻ ﻳﺴﺘﺮ‪،‬‬
‫ﻋﻠﻰ ﺃﻥ ﺟﻤﻌﺎ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻘﺪﻣﺎﺀ ﻋﻤﻠﻮﺍ ﻣﺎ ﻋﻤﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﺨﻴﻦ ﺍﻟﻜﻠﻴﻨﻲ‬
‫ﻭﺍﻟﺼﺪﻭﻕ ﺃﻟﻔﺎ )ﺍﻟﻜﺎﻓﻲ( ﻭ )ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ( ﺍﻟﻠﺬﻳﻦ ﻣﻦ ﺍﻟﻜﺘﺐ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(١٥‬‬

 ‫ﺍﻷﺭﺑﻌﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻷﻗﻄﺎﺏ‪ ،‬ﻭﺇﻧﺎ ﻻ ﻧﻨﻜﺮ ﻓﻀﻠﻬﻢ ﺑﻞ ﻧﺸﻜﺮﻫﻢ‬
‫ﻋﻠﻰ ﺣﺴﻦ ﺻﻨﻴﻌﻬﻢ ﻭﻧﻘﺪﺭ ﻣﺠﻬﻮﺩﻫﻢ ﻭﻧﺴﺄﻝ ﺍﻟﻠﻪ ﻟﻬﻢ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ ﺍﻟﺠﺰﻳﻞ‪،‬‬
‫ﺇﻻ ﺃﻧﻪ ﻻ ﺑﺪﻟﻨﺎ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻥ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺑﻤﻔﺮﺩﻩ ﻗﺎﻡ ﺑﻤﺎ ﻻ ﻧﻘﻮﻡ ﺑﻪ ﺍﻟﺠﻤﺎﻋﺔ‪،‬‬
‫ﻭﻧﻬﺾ ﺑﺄﻋﺒﺎﺀ ﺛﻘﻴﻠﺔ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻰ ﻏﻴﺮﻩ ﺍﻟﻨﻬﻮﺽ ﺑﻬﺎ ﻟﻮﻻ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ‬
‫ﺍﻟﺘﻲ ﺷﺪﺕ ﻋﻀﺪﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﻴﺮ ﻣﻤﻦ ﺃﺟﻬﺪ ﻧﻔﺴﻪ ﺍﻟﻜﺮﻳﻤﺔ ﻓﻜﺘﺐ ﻭﺃﻟﻒ ﻗﺪ ﺧﺺ‬
‫ﻣﻮﺿﻮﻋﺎ ﻭﺍﺣﺪﺍ ﻛﺎﻟﻔﻘﻪ ﺃﻭ ﺍﻟﺤﺪﻳﺚ ﺃﻭ ﺍﻟﺪﻋﺎﺀ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﺑﻴﻨﻤﺎ ﻟﻢ ﻳﺪﻉ ﺷﻴﺦ‬
‫ﺍﻟﻄﺎﺋﻔﺔ ﺑﺎﺑﺎ ﺇﻻ ﻃﺮﻗﻪ‪ ،‬ﻭﻻ ﻃﺮﻳﻘﺎ ﺇﻻ ﺳﻠﻜﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﺮﻙ ﻟﻨﺎ ﻧﺘﺎﺟﺎ ﻃﻴﺒﺎ ﻣﺘﻨﻮﻋﺎ‬
‫ﻏﺬﻯ ﻋﻘﻮﻝ ﻓﻄﺎﺣﻞ ﻋﺪﺓ ﻗﺮﻭﻥ ﻭﺃﺟﻴﺎﻝ‪.‬‬
‫ﻭﻣﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻤﺎ ﺣﻞ ﺑﻜﺘﺐ ﺍﻟﺸﻴﻌﺔ ﻣﻦ ﺣﺮﻳﻖ ﻭﺗﻠﻒ ﻭﺗﺪﻣﻴﺮ‪ ،‬ﻓﻘﺪ ﺷﺬﺕ‬
‫ﻣﺠﻤﻮﻋﺔ ﻧﺎﺩﺭﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﺑﻘﻴﺖ ﻋﺪﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﺑﻬﻴﺄﺗﻬﺎ ﺇﻟﻰ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﻋﺪﺩ ﻛﺜﻴﺮ ﻣﻦ ﻛﺘﺐ ﺍﻷﺩﻋﻴﺔ‪ ،‬ﻓﻘﺪ ﺣﺼﻠﺖ ﺟﻤﻠﺔ ﻭﺍﻓﻴﺔ ﻟﻠﺴﻴﺪ ﺟﻤﺎﻝ‬
‫ﺍﻟﺴﺎﻟﻜﻴﻦ ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻄﺎﻭﻭﺳﻲ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﺤﻠﻲ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٦٦٤‬ﻩ‪ ،‬ﻛﻤﺎ ﻳﻈﻬﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﻘﻞ ﻋﻨﻬﺎ ﻓﻲ ﺃﺛﻨﺎﺀ ﺗﺼﺎﻧﻴﻔﻪ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ‬
‫ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ ﻭﺍﻷﺭﺑﻌﻴﻦ ﺑﻌﺪ ﺍﻟﻤﺎﺋﺔ ﻣﻦ ﻛﺘﺎﺑﻪ )ﻛﺸﻒ ﺍﻟﻤﺤﺠﺔ( ﺍﻟﺬﻱ ﺃﻟﻔﻪ‬
‫ﺳﻨﺔ ‪ ٦٤٩‬ﻩ‬
‫ﻭﻟﺪﻩ ﺇﻟﻰ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻮﻡ ﻣﺎ ﻟﻔﻈﻪ‪) :‬ﻫﻴﺄ ﺍﻟﻠﻪ ﺟﻞ ﺟﻼﻟﻪ‬
‫ﻟﻚ ﻋﻠﻰ ﻳﺪﻱ ﻛﺘﺒﺎ ﻛﺜﻴﺮﺓ ‪ -‬ﺇﻟﻰ ﻗﻮﻟﻪ ﺑﻌﺪ ﺫﻛﺮ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ‪ :-‬ﻭﻫﻴﺄ ﺍﻟﻠﻪ‬
‫ﺟﻞ ﺟﻼﻟﻪ ﻋﻨﺪﻱ ﻋﺪﺓ ﻣﺠﻠﺪﺍﺕ ﻓﻲ ﺍﻟﺪﻋﻮﺍﺕ ﺃﻛﺜﺮ ﻣﻦ ﺳﺘﻴﻦ ﻣﺠﻠﺪﺍ(‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺣﺼﻠﺖ ﻋﻨﺪﻩ ﻋﺪﺓ ﻛﺘﺐ ﺃﺧﺮﻯ‪ ،‬ﻓﻘﺎﻝ ﻓﻲ ﺁﺧﺮ ﻛﺘﺎﺑﻪ )ﻣﻬﺞ‬
‫ﺍﻟﺪﻋﻮﺍﺕ( ﺍﻟﺬﻱ ﻓﺮﻍ ﻣﻨﻪ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ‪ ٧‬ﺟﻤﺎﺩﻯ ﺍﻷﻭﻟﻰ ﺳﻨﺔ ‪ ٦٦٢‬ﻩ ﻳﻌﻨﻲ ﻗﺒﻞ‬
‫ﻭﻓﺎﺗﻪ ﺑﺴﻨﺘﻴﻦ ﺗﻘﺮﻳﺒﺎ‪) :‬ﻓﺈﻥ ﻓﻲ ﺧﺰﺍﻧﺔ ﻛﺘﺒﻨﺎ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﻴﻦ ﻣﺠﻠﺪﺍ‬
‫ﻓﻲ ﺍﻟﺪﻋﻮﺍﺕ(‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻭﺃﻣﺎ ﺳﺎﺋﺮ ﻛﺘﺒﻪ ﻓﻘﺪ ﺟﺎﺀ ﻓﻲ )ﻣﺠﻤﻮﻋﺔ ﺍﻟﺸﻬﻴﺪ(‪ ،‬ﺃﻧﻪ ﺟﺮﻯ ﻣﻠﻜﻪ ﻓﻲ‬
‫ﺳﻨﺔ ﺗﺄﻟﻴﻔﻪ )ﺍﻻﻗﺒﺎﻝ( ‪ -‬ﻭﻫﻲ ﺳﻨﺔ ‪ ٦٥٠‬ﻩ ‪ -‬ﻋﻠﻰ ﺃﻟﻒ ﻭﺧﻤﺴﻤﺎﺋﺔ ﻛﺘﺎﺏ‪.‬‬
‫ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ ﺑﻤﺎ ﺯﻳﺪ ﻋﻠﻴﻬﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺄﺭﻳﺦ ﺇﻟﻰ ﻭﻓﺎﺗﻪ ﻓﻲ ﺳﻨﺔ ‪ ٦٦٤‬ﻩ ﻭﻫﺬﻩ ﺍﻟﻨﻴﻒ‬
‫ﻭﺍﻟﺴﺒﻌﻮﻥ ﻣﺠﻠﺪﺍ ﻣﻦ ﻛﺘﺐ ﺍﻟﺪﻋﻮﺍﺕ ﺍﻟﺘﻲ ﻋﻨﺪﻩ ﻛﻠﻬﺎ ﻛﺎﻧﺖ ﻣﻦ ﻛﺘﺐ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(١٦‬‬

 ‫ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪ -‬ﺍﻟﺬﻱ ﺗﻮﻓﻲ ﺳﻨﺔ ‪ ٤٦٠‬ﻩ ‪ -‬ﻷﻥ ﺍﻟﺸﻴﺦ ﻣﻨﺘﺠﺐ ﺍﻟﺪﻳﻦ ﺑﻦ‬
‫ﺑﺎﺑﻮﻳﻪ ﺍﻟﻘﻤﻲ ﺟﻤﻊ ﺗﺮﺍﺟﻢ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﻋﻦ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ﺇﻟﻰ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﻣﺎﺋﺔ‬
‫ﻭﺧﻤﺴﻴﻦ ﺳﻨﺔ ﻭﺫﻛﺮ ﺗﺼﺎﻧﻴﻔﻬﻢ‪ ،‬ﻣﻦ ﻛﺘﺐ ﺍﻟﺪﻋﺎﺀ ﺇﻻ‬
‫ﻗﻠﻴﻼ‪ ،‬ﻭﺫﻟﻚ ﻟﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﺑﻌﺪﻩ ﺇﻟﻰ ﻣﺎﺋﺔ ﺳﻨﺔ ﺃﻭ ﺃﻛﺜﺮ ﻛﺎﻧﻮﺍ‬
‫ﻣﻜﺘﻔﻴﻦ ﺑﻤﺆﻟﻔﺎﺗﻪ ﻭﻣﺘﺤﺎﺷﻴﻦ ﻋﻦ ﺍﻟﺘﺄﻟﻴﻒ ﻓﻲ ﻗﺒﺎﻟﻬﺎ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬
‫ﻃﻮﻳﻞ ﺗﻜﺎﺩ ﺗﻀﻴﻖ ﻋﻦ ﺍﻹﺣﺎﻃﺔ ﺑﻪ ﻫﺬﻩ ﺍﻟﺼﺤﺎﺋﻒ‪ ،‬ﻓﻠﻨﻤﺴﻚ ﻋﻨﺎﻥ ﺍﻟﻘﻠﻢ‬
‫ﻣﺤﻴﻠﻴﻦ ﻃﺎﻟﺐ ﺍﻟﺘﻔﺼﻴﻞ ﺇﻟﻰ ﻣﻘﺎﻟﺘﻴﻦ ﻣﺒﺴﻮﻃﺘﻴﻦ ﻛﺘﺒﻨﺎﻫﻤﺎ ﻓﻲ )ﺍﻟﺬﺭﻳﻌﺔ( ﺍﻷﻭﻟﻰ‬
‫ﻓﻲ ﺝ ‪ ١‬ﺹ ‪ ١٣٥ - ١٢٥‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻓﻲ ﺝ ‪ ٨‬ﺹ ‪ ١٨١ - ١٧٢‬ﻭﺇﻟﻴﻚ ﺍﻵﻥ ﻓﻬﺮﺱ‬
‫ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻣﺮﺗﺒﺎ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﻟﻬﺠﺎﺀ‪:‬‬
‫ﻣﺆﻟﻔﺎﺗﻪ‪:‬‬
‫‪ - ١‬ﺍﻷﺑﻮﺍﺏ‪ :‬ﺳﻤﻲ ﺑﺬﻟﻚ ﻷﻧﻪ ﻣﺮﺗﺐ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺑﻌﺪﺩ ﺭﺟﺎﻝ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ )ﻉ( ﻭﻳﺴﻤﻰ ﺏ )ﺭﺟﺎﻝ ﺷﻴﺦ‬
‫ﺍﻟﻄﺎﺋﻔﺔ( ﻭﻗﺪ ﺫﻛﺮﻧﺎﻩ ﺑﺎﻟﻌﻨﻮﺍﻧﻴﻦ ﻓﻲ )ﺍﻟﺬﺭﻳﻌﺔ( ﻓﻲ ﺝ ‪ ١‬ﺹ ‪ ٧٣‬ﻭ ﺝ ‪ ١٠‬ﺹ‬
‫‪ ١٢٠‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻷﺻﻮﻝ ﺍﻟﺮﺟﺎﻟﻴﺔ ﺍﻟﻤﻌﺘﻤﺪﺓ ﻋﻨﺪ ﻋﻠﻤﺎﺋﻨﺎ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﺨﺒﻪ ﺷﻴﺨﻨﺎ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺠﺔ ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ ﻋﻠﻲ ﺍﻟﺸﺎﻩ ﻋﺒﺪ ﺍﻟﻌﻈﻴﻤﻲ ﺍﻟﻨﺠﻔﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ١٣٣٤‬ﻩ‬
‫ﻛﻤﺎ ﺍﻧﺘﺨﺐ ﻓﻬﺮﺳﺖ ﺍﻟﺸﻴﺦ ﻭﺭﺟﺎﻝ ﻛﻞ ﻣﻦ ﺍﻟﻜﺸﻲ ﻭﺍﻟﻨﺠﺎﺷﻲ ﻭﺧﻼﺻﺔ ﺍﻟﻌﻼﻣﺔ‬
‫ﺍﻟﺤﻠﻲ‪ .‬ﻭﺳﻤﻰ ﺍﻟﺠﻤﻴﻊ )ﻣﻨﺘﺨﺐ ﺍﻟﺮﺟﺎﻝ( ﻭﻗﺪ ﻃﺒﻊ ﺃﻳﻀﺎ‪.‬‬
‫‪ - ٢‬ﺍﺧﺘﻴﺎﺭ ﺍﻟﺮﺟﺎﻝ‪ :‬ﻫﻮ ﻛﺘﺎﺏ ﺭﺟﺎﻝ ﺍﻟﻜﺸﻲ ﺍﻟﻤﻮﺳﻮﻡ ﺏ )ﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﻗﻠﻴﻦ(‬
‫ﻷﺑﻲ ﻋﻤﺮﻭ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻜﺸﻲ ﻣﻌﺎﺻﺮ ﺍﺑﻦ ﻗﻮﻟﻮﻳﻪ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ‬
‫‪ ٣٦٩‬ﻩ ﻭﺍﻟﺮﺍﻭﻱ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﺎﻥ ﻛﺘﺎﺏ ﺭﺟﺎﻟﻪ ﻛﺜﻴﺮ ﺍﻷﻏﻼﻁ‬
‫ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﻨﺠﺎﺷﻲ ﻟﺬﻟﻚ ﻋﻤﺪ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺇﻟﻰ ﺗﻬﺬﻳﺒﻪ ﻭﺗﺠﺮﻳﺪﻩ ﻣﻦ ﺍﻷﻏﻼﻁ‬
‫ﻭﺳﻤﺎﻩ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﻣﻼﻩ ﻋﻠﻰ ﺗﻼﻣﻴﺬﻩ ﻓﻲ ﺍﻟﻤﺸﻬﺪ ﺍﻟﻐﺮﻭﻱ ﻭﻛﺎﻥ ﺑﺪﺀ ﺇﻣﻼﺋﻪ ﻳﻮﻡ‬
‫ﺍﻟﺜﻼﺛﺎﺀ ‪ ٢٦‬ﺻﻔﺮ ﺳﻨﺔ ‪ ٤٥٦‬ﻩ ﻛﻤﺎ ﺣﻜﺎﻩ ﺍﻟﺴﻴﺪ ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻃﺎﻭﻭﺱ ﻓﻲ‬
‫)ﻓﺮﺝ ﺍﻟﻤﻬﻤﻮﻡ( ﺭﺍﺟﻊ ﺗﻔﺼﻴﻠﻪ ﻓﻲ )ﺍﻟﺬﺭﻳﻌﺔ( ﺝ ‪ ١‬ﺹ ‪،٣٦٦ - ٣٦٥‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(١٧‬‬

 ‫ﻭﺍﻟﻨﺴﺨﺔ ﺍﻟﻤﻄﺮﺩﺓ ﺍﻟﻤﻌﺮﻭﻓﺔ ﺑﺮﺟﺎﻝ ﺍﻟﻜﺸﻲ ﻫﻲ ﻋﻴﻦ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺍﻷﺻﻞ ﻓﻠﻢ ﻧﺠﺪ ﻟﻪ ﺃﺛﺮﺍ‪.‬‬
‫‪ - ٣‬ﺍﻻﺳﺘﺒﺼﺎﺭ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻒ ﻣﻦ ﺍﻷﺧﺒﺎﺭ‪ :‬ﻫﻮ ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ‬
‫ﻭﺍﻟﻤﺠﺎﻣﻴﻊ ﺍﻟﺤﺪﻳﺜﻴﺔ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﻣﺪﺍﺭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻻﺛﻨﻲ‬
‫ﻋﺸﺮﻳﺔ ﻣﻨﺬ ﻋﺼﺮ ﺍﻟﻤﺆﻟﻒ ﺣﺘﻰ ﺍﻟﻴﻮﻡ‪ ،‬ﺟﺰﺀﺍﻥ ﻣﻨﻪ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﺜﺎﻟﺚ ﻓﻲ ﺑﻘﻴﺔ‬
‫ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﻭﺍﻻﻳﻘﺎﻋﺎﺕ ﻭﺍﻷﺣﻜﺎﻡ ﺇﻟﻰ ﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﺪﻳﺎﺕ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻋﺪﺓ ﻛﺘﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻏﻴﺮ ﺃﻧﻪ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺫﻛﺮ ﻣﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻣﻦ‬
‫ﺍﻷﺧﺒﺎﺭ ﻭﻃﺮﻳﻖ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺍﻟﺘﻬﺬﻳﺐ ﺟﺎﻣﻊ ﻟﻠﺨﻼﻑ ﻭﺍﻟﻮﻓﺎﻕ‪ ،‬ﻭﻗﺪ ﺣﺼﺮ‬
‫ﺍﻟﺸﻴﺦ ﻧﻔﺴﻪ ﺃﺣﺎﺩﻳﺚ ﺍﻻﺳﺘﺒﺼﺎﺭ ﻓﻲ ﺁﺧﺮﻩ ﻓﻲ ‪ ٥٥١١‬ﺣﺪﻳﺜﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺣﺼﺮﺗﻬﺎ‬
‫ﻟﺌﻼ ﺗﻘﻊ ﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ ﺇﻟﺦ‪ .‬ﻭﻗﺪ ﻃﺒﻊ ﻓﻲ ﺍﻟﻤﻄﺒﻌﺔ ﺍﻟﺠﻌﻔﺮﻳﺔ ﻓﻲ ﻟﻜﻬﻨﻮ‬
‫)ﺍﻟﻬﻨﺪ( ﺳﻨﺔ ‪ ١٣٠٧‬ﻩ ﻭﻃﺒﻊ ﺛﺎﻧﻴﺎ ﻓﻲ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣١٧‬ﻩ ﻭﻃﺒﻊ ﺛﺎﻟﺜﺎ ﻓﻲ‬
‫ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﺳﻨﺔ ‪ ١٣٧٥‬ﻋﻠﻰ ﻧﻔﻘﺔ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﻵﺧﻮﻧﺪﻱ‪ ،‬ﻭﻗﺪ‬
‫ﻓﻮﻳﻞ؟ ﺑﺜﻼﺙ ﻧﺴﺦ ﻣﺨﻄﻮﻃﺔ‪ ،‬ﻭﻓﺎﺗﻬﻢ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻤﻘﺎﺑﻠﺔ ﺑﺨﻂ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ‬
‫ﻧﻔﺴﻪ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ )ﻣﻜﺘﺒﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻫﺎﺩﻱ ﺁﻝ ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ( ﻓﻲ ﺍﻟﻨﺠﻒ‬
‫ﺍﻷﺷﺮﻑ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﺗﻬﺎ ﺗﻔﺼﻴﻼ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻜﺘﺎﺏ ﻓﻲ )ﺍﻟﺬﺭﻳﻌﺔ( ﺝ ‪ ٢‬ﺹ‬
‫‪ ،١٦ - ١٤‬ﻭﻋﻠﻰ )ﺍﻻﺳﺘﺒﺼﺎﺭ( ﺷﺮﻭﺡ ﻭﺗﻌﻠﻴﻘﺎﺕ ﺫﻛﺮﻧﺎ ﻣﻨﻬﺎ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ ﺻﺎﺩﻕ ﺁﻝ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ ﻓﻲ ﻣﻘﺪﻣﺔ )ﺍﻟﻔﻬﺮﺳﺖ(‬
‫ﺍﻟﺬﻱ ﻃﺒﻊ ﺑﺈﺷﺮﺍﻓﻪ‪ ،‬ﻭﻧﻘﻠﻬﺎ ﻋﻨﺎ ﺑﺮﻣﺘﻬﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻋﻠﻲ ﺍﻷﻭﺭﺩﺑﺎﺩﻱ ﻓﻲ‬
‫ﻣﻘﺪﻣﺔ ﻟﻼﺳﺘﺒﺼﺎﺭ ﻃﺒﻊ ﺍﻟﻨﺠﻒ‪.‬‬
‫ﻭﻛﺘﺐ ﻟﻨﺎ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺴﻴﺪ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﺘﺒﺮﻳﺰﻱ ﺃﻧﻪ ﺣﺼﻞ ﻋﻠﻰ ﻧﺴﺨﺔ ﻣﻦ‬
‫ﺣﻮﺍﺷﻲ ﺍﻻﺳﺘﺒﺼﺎﺭ ﻟﻠﻌﻼﻣﺔ ﺍﻟﻤﺤﻘﻖ ﺍﻟﻤﻠﻘﺐ ﺑﻤﺠﺬﻭﺏ ﻛﺘﺒﻬﺎ ﺑﺨﻄﻬﻢ ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ‬
‫ﻫﺎﺷﻢ ﺍﻟﺤﺴﻴﻨﻲ ﺍﺑﻦ ﻣﻴﺮ ﺧﻮﺍﺟﺔ ﺑﻴﻚ ﺍﻟﻜﺠﺠﻲ ﻭﺫﻛﺮ ﺍﻟﻜﺎﺗﺐ ﺃﻥ ﺍﻟﻤﺤﺸﻲ ﻛﺎﻥ‬
‫ﺃﺳﺘﺎﺫﻩ ﻭﻛﺎﻥ ﺣﻴﺎ ﻓﻲ ﺳﻨﺔ ‪ ١٠٣٨‬ﻩ‪ ،‬ﻭﻳﻌﺒﺮ ﺍﻟﻤﺤﺸﻲ ﻋﻦ ﺍﻟﻤﻮﻟﻰ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺘﺴﺘﺮﻱ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ١٠٢١‬ﻩ ﺑﺸﻴﺨﻨﺎ ﻭﻣﻮﻻﻧﺎ ﺍﻷﺳﺘﺎﺫ‪ ،‬ﻓﺮﻍ ﺍﻟﻜﺎﺗﺐ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ﻓﻲ ﺳﻨﺔ‬
‫‪ ١٠٨٣‬ﻩ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(١٨‬‬

 ‫‪ - ٤‬ﺃﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪ‪ :‬ﻗﺎﻝ ﻓﻲ ﻓﻬﺮﺳﻪ ﻋﻨﺪ ﺗﺮﺟﻤﺘﻪ ﻟﻨﻔﺴﻪ ﻭﺗﻌﺪﻳﺪ ﺗﺼﺎﻧﻴﻔﻪ‬
‫ﻣﺎ ﻟﻔﻈﻪ‪) :‬ﻭﻛﺘﺎﺏ ﻓﻲ ﺍﻷﺻﻮﻝ ﻛﺒﻴﺮ ﺧﺮﺝ ﻣﻨﻪ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺑﻌﺾ‬
‫ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﻌﺪﻝ(‪ - ٥ .‬ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻬﺎﺩﻱ ﺇﻟﻰ ﻃﺮﻳﻖ ﺍﻟﺮﺷﺎﺩ‪ :‬ﻭﻫﻮ ﻓﻴﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‬
‫ﻣﻦ‬
‫ﺃﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺧﺘﺼﺎﺭ‪ ،‬ﺭﺍﺟﻊ ﺗﻔﺼﻴﻠﻪ ﻭﻣﺤﻞ‬
‫ﻭﺟﻮﺩ ﻧﺴﺨﻪ ﺍﻟﻤﺨﻄﻮﻃﺔ ﻓﻲ )ﺍﻟﺬﺭﻳﻌﺔ( ﺝ ‪ ٢‬ﺹ ‪.٢٧٠ - ٢٦٩‬‬
‫‪ - ٦‬ﺍﻷﻣﺎﻟﻲ‪ :‬ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ )ﺍﻟﻤﺠﺎﻟﺲ( ﻷﻧﻪ ﺃﻣﻼﻩ ﻣﺮﺗﺒﺎ ﻓﻲ‬
‫ﻋﺪﺓ ﻣﺠﺎﻟﺲ‪ ،‬ﻭﻗﺪ ﻃﺒﻊ ﻓﻲ ﻃﻬﺮﺍﻥ ﻋﺎﻡ ‪ ١٣١٣‬ﻩ ﻣﻨﻀﻤﺎ ﺇﻟﻰ ﻛﺘﺎﺏ ﺁﺧﺮ‬
‫ﺍﺳﻤﻪ )ﺍﻷﻣﺎﻟﻲ( ﺃﻳﻀﺎ ﺷﺎﻋﺖ ﻧﺴﺒﺘﻪ ﺇﻟﻰ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻋﻠﻲ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ‪،‬‬
‫ﻭﻟﻴﺲ ﻛﻤﺎ ﺍﺷﺘﻬﺮ ﺑﻞ ﻫﻮ ﺟﺰﺀ ﻣﻦ ﺃﻣﺎﻟﻲ ﻭﺍﻟﺪﻩ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺃﻳﻀﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻟﻴﺲ‬
‫ﻣﺜﻞ ﺟﺰﺋﻪ ﺍﻵﺧﺮ ﻣﺮﺗﺒﺎ ﻋﻠﻰ ﺍﻟﻤﺠﺎﻟﺲ‪ ،‬ﻭﻟﻬﺬﻩ ﺍﻟﺸﺎﻳﻌﺔ ﺃﺳﺒﺎﺏ ﺫﻛﺮﻧﺎﻫﺎ ﺑﻐﺎﻳﺔ‬
‫ﺍﻟﺪﻗﺔ ﻭﺍﻟﺘﻔﺼﻴﻞ ﻓﻲ )ﺍﻟﺬﺭﻳﻌﺔ( ﺝ ‪ ٢‬ﺹ ‪ ٣١١ - ٣٠٩‬ﻭﺹ ‪٣١٤ - ٣١٣‬‬
‫ﻓﻠﻴﺮﺟﻊ ﺇﻟﻴﻬﺎ‪.‬‬
‫‪ - ٧‬ﺃﻧﺲ ﺍﻟﻮﺣﻴﺪ‪ :‬ﻛﺬﺍ ﺫﻛﺮﻩ ﻓﻲ ﺗﺮﺟﻤﺘﻪ ﻋﻨﺪ ﻋﺪ ﺗﺼﺎﻧﻴﻔﻪ ﻓﻲ ﻛﺘﺎﺑﻪ‬
‫)ﺍﻟﻔﻬﺮﺳﺖ( ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺠﻤﻮﻉ‪.‬‬
‫‪ - ٨‬ﺍﻻﻳﺠﺎﺯ‪ :‬ﻓﻲ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻗﺪ ﺳﻤﺎﻩ ﺑﺬﻟﻚ ﻷﻥ ﻏﺮﺿﻪ ﻓﻴﻪ ﺍﻻﻳﺠﺎﺯ‬
‫ﻭﺃﺣﺎﻝ ﻓﻴﻪ ﺍﻟﺘﻔﺼﻴﻞ ﺇﻟﻰ ﻛﺘﺎﺑﻪ )ﺍﻟﻨﻬﺎﻳﺔ(‪.‬‬
‫ﻭﻫﻮ ﻣﻦ ﻣﺂﺧﺬ )ﺑﺤﺎﺭ ﺍﻷﻧﻮﺍﺭ(‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎﻩ ﻓﻲ )ﺍﻟﺬﺭﻳﻌﺔ( ﺝ ‪ ٢‬ﺹ ‪ ،٤٨٦‬ﻭﺷﺮﺣﻪ ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﻭﻧﺪﻱ‬
‫ﻓﺴﻤﺎﻩ ﺏ )ﺍﻻﻧﺠﺎﺯ( ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺝ ‪ ٢‬ﺹ ‪.٣٦٤‬‬
‫‪ - ٩‬ﺍﻟﺘﺒﻴﺎﻥ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻭﻫﻮ ﺃﻭﻝ ﺗﻔﺴﻴﺮ ﺟﻤﻊ ﻓﻴﻪ ﻣﺆﻟﻔﻪ ﺃﻧﻮﺍﻉ‬
‫ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﻟﻰ ﻓﻬﺮﺱ ﻣﻄﻮﻳﺎﺗﻪ ﻓﻲ ﺩﻳﺒﺎﺟﺔ ﻭﻭﺻﻔﻪ ﺑﻘﻮﻟﻪ‪:‬‬
‫)ﻟﻢ ﻳﻌﻤﻞ ﻣﺜﻠﻪ(‪ .‬ﻭﺍﻋﺘﺮﻑ ﺑﺬﻟﻚ ﺇﻣﺎﻡ ﺍﻟﻤﻔﺴﺮﻳﻦ ﺃﻣﻴﻦ ﺍﻹﺳﻼﻡ ﺍﻟﻄﺒﺮﺳﻲ‬
‫ﻓﻲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ ﺍﻟﺠﻠﻴﻞ )ﻣﺠﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ( ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﺬﻱ ﻳﻘﺘﺒﺲ ﻣﻨﻪ ﺿﻴﺎﺀ ﺍﻟﺤﻖ‪ ،‬ﻭﻳﻠﻮﺡ ﻋﻠﻴﻪ ﺭﻭﺍﺀ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﻗﺪ ﺗﻀﻤﻦ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(١٩‬‬

 ‫ﺍﻷﺳﺮﺍﺭ ﺍﻟﺒﺪﻳﻌﺔ‪ ،‬ﻭﺍﺣﺘﻀﻦ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻠﻐﺔ ﺍﻟﻮﺳﻴﻌﺔ‪ ،‬ﻭﻟﻢ ﻳﻘﻨﻊ ﺑﺘﺪﻭﻳﻨﻬﺎ ﺩﻭﻥ‬
‫ﺗﺒﻴﻴﻨﻬﺎ ﻭﻻ ﺑﺘﻨﺴﻴﻘﻬﺎ ﺩﻭﻥ ﺗﺤﻘﻴﻘﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺪﻭﺓ ﺃﺳﺘﻀﺊ ﺑﺄﻧﻮﺍﺭﻩ‪ ،‬ﻭﺃﻃﺄ ﻣﻮﺍﻗﻊ‬
‫ﺁﺛﺎﺭﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﻣﻬﺪﻱ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ ﻓﻲ )ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺮﺟﺎﻟﻴﺔ( ﻣﺎ ﻟﻔﻈﻪ‪:‬‬
‫ﺃﻣﺎ ﺍﻟﺘﻔﺴﻴﺮ ﻓﻠﻪ ﻓﻴﻪ ﻛﺘﺎﺏ ﺍﻟﺘﺒﻴﺎﻥ ﺍﻟﺠﺎﻣﻊ ﻟﻌﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﺟﻠﻴﻞ‬
‫ﻛﺒﻴﺮ ﻋﺪﻳﻢ ﺍﻟﻨﻈﻴﺮ ﻓﻲ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ ،‬ﻭﺷﻴﺨﻨﺎ ﺍﻟﻄﺒﺮﺳﻲ ﺇﻣﺎﻡ ﺍﻟﺘﻔﺴﻴﺮ ﻓﻲ ﻛﺘﺒﻪ‪ ،‬ﺇﻟﻴﻪ‬
‫ﻳﺰﺩﻟﻒ ﻭﻣﻦ ﺑﺤﺮﻩ ﻳﻐﺘﺮﻑ‪ ،‬ﻭﻓﻲ ﺻﺪﺭ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺒﻴﺮ ﺑﺬﻟﻚ ﻳﻌﺘﺮﻑ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺍﻟﻤﺤﻘﻖ ﻣﺤﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﻌﺠﻠﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٥٩٨‬ﻩ ﻛﺜﻴﺮ‬
‫ﺍﻟﻮﻗﺎﺋﻊ ﻣﻊ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﺩﺍﺋﻢ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻌﻈﻢ ﻣﺆﻟﻔﺎﺗﻪ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺧﺎﻟﻒ‬
‫ﺃﻗﻮﺍﻟﻪ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﺇﻻ ﺃﻧﻪ ﻳﻘﻒ ﻋﻨﺪ ﻛﺘﺎﺑﻪ ﺍﻟﺘﺒﻴﺎﻥ ﻭﻳﻌﺘﺮﻑ ﻟﻪ ﺑﻌﻈﻢ ﺍﻟﺸﺄﻥ‪،‬‬
‫ﻭﺍﺳﺘﺤﻜﺎﻡ ﺍﻟﺒﻨﻴﺎﻥ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ ﺫﻟﻚ ﻋﻠﻰ ﻣﻦ ﺭﺍﺟﻊ )ﺧﺎﺗﻤﺔ ﺍﻟﻤﺴﺘﺪﺭﻙ(‬
‫ﻟﺸﻴﺨﻨﺎ ﺍﻟﻨﻮﺭﻱ‪ ،‬ﻭﻗﺪ ﺑﻠﻎ ﻣﻦ ﺇﻋﺠﺎﺑﻪ ﺑﻪ ﺃﻥ ﻟﺨﺼﻪ ﻭﺳﻤﺎﻩ )ﻣﺨﺘﺼﺮ ﺍﻟﺘﺒﻴﺎﻥ(‬
‫ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﻣﺤﻠﻪ‪.‬‬
‫ﻭﺍﺧﺘﺼﺮﻩ ﺃﻳﻀﺎ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻤﻔﺴﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﺪﻩ‬
‫ﺑﺎﻟﻜﺎﻝ ﺷﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻤﺸﻬﺪﻱ ﺻﺎﺣﺐ ﺍﻟﻤﺰﺍﺭ‪ ،‬ﻭﻗﺪ ﺳﻤﺎﻩ ﺏ )ﻣﺨﺘﺼﺮ ﺍﻟﺘﺒﻴﺎﻥ(‬
‫ﻛﺬﻟﻚ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺤﺪﺙ ﺍﻟﺤﺮ ﻓﻲ )ﺃﻣﻞ ﺍﻵﻣﺎﻝ(‪ ،‬ﻭﻋﺪﻩ ﺍﺑﻦ ﻧﻤﺎ ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‬
‫ﺃﻳﻀﺎ ﻛﻤﺎ ﻓﻲ ﺇﺟﺎﺯﺓ ﺻﺎﺣﺐ )ﺍﻟﻤﻌﺎﻟﻢ(‪.‬‬
‫‪ - ١٠‬ﺗﻠﺨﻴﺺ ﺍﻟﺸﺎﻓﻲ‪ :‬ﻓﻲ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﺃﺻﻠﻪ ﻟﻌﻠﻢ ﺍﻟﻬﺪﻯ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﺭﺣﻤﺔ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻟﺨﺼﻪ ﺗﻠﻤﻴﺬﻩ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻭﻃﺒﻊ ﺍﻟﺘﻠﺨﻴﺺ ﻓﻲ ﺁﺧﺮ ﺍﻟﺸﺎﻓﻲ‬
‫ﺑﻄﻬﺮﺍﻥ‪ ،‬ﺳﻨﺔ ‪ ١٣٠١‬ﻩ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٤‬ﺹ ‪.٤٢٣‬‬
‫‪ - ١١‬ﺗﻤﻬﻴﺪ ﺍﻷﺻﻮﻝ‪ :‬ﺷﺮﺡ ﻟﻜﺘﺎﺏ " ﺟﻤﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ " ﻷﺳﺘﺎﺫﻩ‬
‫ﺍﻟﻤﺮﺗﻀﻰ ﻟﻢ ﻳﺨﺮﺝ ﻣﻨﻪ ﺇﻻ ﺷﺮﺡ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺻﻮﻝ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﻓﻲ ﺍﻟﻔﻬﺮﺳﺖ‪،‬‬
‫ﻭﻟﺬﺍ ﻋﺒﺮ ﻋﻨﻪ ﺍﻟﻨﺠﺎﺷﻲ ﺑﺘﻤﻬﻴﺪ ﺍﻷﺻﻮﻝ‪ ،‬ﺗﻮﺟﺪ ﻣﻨﻪ ﻧﺴﺨﺔ ﻓﻲ " ﺧﺰﺍﻧﺔ ﺍﻟﺮﺿﺎ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٢٠‬‬

 ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ " ﺑﺨﺮﺍﺳﺎﻥ ﻛﻤﺎ ﻓﻲ ﻓﻬﺮﺳﻬﺎ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎﻩ ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٤‬ﺹ‬
‫‪.٤٣٣‬‬
‫‪ - ١٢‬ﺗﻬﺬﻳﺐ ﺍﻷﺣﻜﺎﻡ‪ :‬ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻤﺠﺎﻣﻴﻊ ﺍﻟﻘﺪﻳﻤﺔ ﺍﻟﻤﻌﻮﻝ‬
‫ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﻷﺻﺤﺎﺏ ﻣﻦ ﻟﺪﻥ ﺗﺄﻟﻴﻔﻬﺎ ﺣﺘﻰ ﺍﻟﻴﻮﻡ‪ ،‬ﺍﺳﺘﺨﺮﺟﻪ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ‬
‫ﺍﻷﺻﻮﻝ ﺍﻟﻤﻌﺘﻤﺪﺓ ﻟﻠﻘﺪﻣﺎﺀ‪ ،‬ﻭﺍﻟﺘﻲ ﻫﻴﺄﻫﺎ ﺍﻟﻠﻪ ﻟﻪ ﻭﻛﺎﻧﺖ ﺗﺤﺖ ﻳﺪﻩ ﻣﻦ ﻭﺭﻭﺩﻩ ﺇﻟﻰ‬
‫ﺑﻐﺪﺍﺩ ﺳﻨﺔ ‪ ٤٠٨‬ﻩ ﺇﻟﻰ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﺳﻨﺔ ‪ ٤٤٨‬ﻩ‪ ،‬ﻭﻗﺪ‬
‫ﺧﺮﺝ ﻣﻦ ﻗﻠﻤﻪ ﺍﻟﺸﺮﻳﻒ ﺗﻤﺎﻡ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﺇﻟﻰ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﺑﻌﻨﻮﺍﻥ ﺍﻟﺸﺮﺡ‬
‫ﻋﻠﻰ " ﺍﻟﻤﻘﻨﻌﺔ " ﺗﺄﻟﻴﻒ ﺃﺳﺘﺎﺫﻩ ﺍﻟﺸﻴﺦ ﺍﻟﻤﻔﻴﺪ ﺍﻟﺬﻱ ﺗﻮﻓﻲ ﻋﺎﻡ ‪ ٤١٣‬ﻩ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ‬
‫ﺣﻴﺎﺓ ﺃﺳﺘﺎﺫﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮﻩ ﻳﻮﻣﺬﺍﻙ ﺧﻤﺴﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﺛﻢ ﺗﻤﻤﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪،‬‬
‫ﻭﻗﺪ ﺃﻧﻬﻴﺖ ﺃﺑﻮﺍﺑﻪ ﺇﻟﻰ ﺛﻼﺛﻤﺎﺋﺔ ﻭﺛﻼﺛﺔ ﻭﺗﺴﻌﻴﻦ ﺑﺎﺑﺎ‪ ،‬ﻭﺃﺣﺼﻴﺖ ﺃﺣﺎﺩﻳﺜﻪ ﻓﻲ‬
‫‪ ١٣٥٩٠‬ﺣﺪﻳﺜﺎ‪ ،‬ﻭﻗﺪ ﻃﺒﻊ ﻓﻲ ﻣﺠﻠﺪﻳﻦ ﻛﺒﻴﺮﻳﻦ ﺳﻨﺔ ‪ ١٣١٧‬ﻩ ﻭﻳﻮﺟﺪ ﻓﻲ ﺗﺒﺮﻳﺰ‬
‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ ﻣﻨﻪ ﺑﺨﻂ ﻣﺆﻟﻔﻪ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺧﻂ ﺍﻟﺸﻴﺦ ﺍﻟﺒﻬﺎﺋﻲ ﻭﻫﻮ ﻓﻲ‬
‫ﻣﻜﺘﺒﺔ ﺍﻟﺴﻴﺪ ﺍﻟﻤﻴﺮﺯﺍ ﻣﺤﻤﺪ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺃﺻﻐﺮ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻟﻄﺒﺎﻃﺒﺎﺋﻲ ﺍﻟﻤﺘﻮﻓﻰ‬
‫ﺳﻨﺔ ‪ ١٢٩٣‬ﻩ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ " ﻣﻔﺼﻼ " ﺝ ‪ ٤‬ﺹ ‪٥٠٧ - ٥٠٤‬‬
‫ﻭﺃﺣﺼﻴﻨﺎ ﻫﻨﺎﻙ ﻣﻦ ﺷﺮﻭﺡ ﺍﻟﻜﺘﺎﺏ ﺳﺘﺔ ﻋﺸﺮ‪ ،‬ﻭﻣﻦ ﺣﻮﺍﺷﻴﻪ ﻋﺸﺮﻳﻦ‪ ،‬ﻛﻤﺎ ﺃﺷﺮﻧﺎ‬
‫ﺇﻟﻰ ﻋﺪﺓ ﻛﺘﺐ ﺗﺘﻌﻠﻖ ﺑﻪ ﻙ " ﺍﻧﺘﺨﺎﺏ ﺍﻟﺠﻴﺪ ﻣﻦ ﺗﻬﺬﻳﺒﺎﺕ ﺍﻟﺴﻴﺪ " ﻭ " ﺗﺮﺗﻴﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ " ﻭ " ﺗﺼﺤﻴﺢ ﺍﻷﺳﺎﻧﻴﺪ " ﻭ " ﺗﻨﺒﻴﻪ ﺍﻷﺭﻳﺐ ﻓﻲ ﺇﻳﻀﺎﺡ ﺭﺟﺎﻝ ﺍﻟﺘﻬﺬﻳﺐ "‬
‫ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻏﻨﻰ ﻟﻠﺒﺎﺣﺜﻴﻦ ﻋﻦ ﻣﺮﺍﺟﻌﺘﻪ‪.‬‬
‫‪ - ١٣‬ﺍﻟﺠﻤﻞ ﻭﺍﻟﻌﻘﻮﺩ‪ :‬ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﻣﻨﻪ ﻋﺪﺓ ﻧﺴﺦ ﻓﻲ ﺍﻟﻨﺠﻒ‬
‫ﺍﻷﺷﺮﻑ‪ ،‬ﻭﻓﻲ ﻃﻬﺮﺍﻥ‪ ،‬ﺃﻟﻔﻪ ﺑﻄﻠﺐ ﻣﻦ ﺧﻠﻴﻔﺘﻪ ﻓﻲ ﺍﻟﺒﻼﺩ ﺍﻟﺸﺎﻣﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺿﻲ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻧﺤﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺍﻟﺒﺮﺍﺝ ﻗﺎﺿﻲ ﻃﺮﺍﺑﻠﺲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٤٨١‬ﻩ‬
‫ﻛﻤﺼﺮﺡ ﻓﻲ ﺃﻭﻟﻪ ﺑﻘﻮﻟﻪ‪ " :‬ﻓﺈﻧﻲ ﻣﺠﻴﺐ ﺇﻟﻰ ﻣﺎ ﺳﺄﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻔﺎﺿﻞ ﺃﻃﺎﻝ ﺍﻟﻠﻪ‬
‫ﺑﻘﺎﺀﻩ "‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﻓﻲ ﻫﺎﻣﺶ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﺍﻟﻘﺪﻳﻤﺔ ﺑﺄﻥ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻤﺬﻛﻮﺭ ﻫﻮ‬
‫ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺸﻴﺦ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٥‬ﺹ ‪.١٤٥‬‬
‫‪ - ١٤‬ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻪ " ﻣﺴﺎﺋﻞ ﺍﻟﺨﻼﻑ " ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٢١‬‬

 ‫ﻣﺮﺗﺐ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﻭﻗﺪ ﺻﺮﺡ ﺑﺄﻧﻪ ﺃﻟﻔﻪ ﻗﺒﻞ ﻛﺘﺎﺑﻴﻪ " ﺍﻟﺘﻬﺬﻳﺐ "‬
‫ﻭ " ﺍﻻﺳﺘﺒﺼﺎﺭ " ﻭﻧﺎﻇﺮ ﻓﻴﻪ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺫﻛﺮ ﻣﺬﻫﺐ ﻛﻞ ﻣﻦ ﺧﺎﻟﻒ ﻋﻠﻰ‬
‫ﺍﻟﺘﻌﻴﻴﻦ‪،‬‬
‫ﻭﺑﻴﺎﻥ ﺍﻟﺼﺤﻴﺢ ﻣﻨﻪ ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺘﻘﺪ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺷﺮﺣﻪ ﻓﻲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ‪،‬‬
‫ﻭﻫﻮ ﻓﻲ ﻣﺠﻠﺪﻳﻦ ﻛﺒﻴﺮﻳﻦ‪ ،‬ﻳﻮﺟﺪﺍﻥ ﺗﻤﺎﻣﺎ ﻓﻲ " ﻣﻜﺘﺒﺔ ﺍﻟﺤﺠﺔ ﺍﻟﺴﻴﺪ ﻣﻴﺮﺯﺍ ﺑﺎﻗﺮ‬
‫ﺍﻟﻘﺎﺿﻲ " ﻓﻲ ﺗﺒﺮﻳﺰ‪ ،‬ﻭﻫﻨﺎﻙ ﻧﺴﺦ ﻓﻲ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﻓﻲ " ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ ﻫﺎﺩﻱ‬
‫ﺁﻝ ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ " ﻭ " ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺍﻟﺴﻤﺎﻭﻱ " ﻭ " ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ ﻣﺸﻜﻮﺭ‬
‫ﺍﻟﺤﻮﻻﻭﻱ " ﻭ " ﻣﻜﺘﺒﺔ ﺍﻟﺤﺴﻴﻨﻴﺔ ﺍﻟﺘﺴﺘﺮﻳﺔ " ﻭﻧﺴﺨﺔ ﻓﻲ ﺍﻟﻜﺎﻇﻤﻴﺔ ﻓﻲ " ﻣﻜﺘﺒﺔ‬
‫ﺍﻟﺴﻴﺪ ﺣﺴﻦ ﺍﻟﺼﺪﺭ " ﻭﻫﻲ ﺃﻗﺪﻡ ﻧﺴﺨﺔ ﺭﺃﻳﺘﻬﺎ ﺣﻴﺚ ﺃﻥ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺼﺤﻔﺔ‬
‫ﺍﻷﺧﻴﺮﺓ ﻣﻨﻬﺎ ﺇﺟﺎﺯﺓ ﺗﺄﺭﻳﺨﻬﺎ ﺳﻨﺔ ‪ ٦٦٧‬ﻩ ﻭﻧﻈﺮﺍ ﻟﻨﻔﺎﺳﺔ ﻫﺬﻩ ﺍﻹﺟﺎﺯﺓ ﻓﻘﺪ‬
‫ﻧﺸﺮﺗﻬﺎ ﺣﺮﻓﻴﺎ ﻓﻲ ﻫﺎﻣﺶ ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ ﻣﻦ " ﺍﻟﺬﺭﻳﻌﺔ " ﺹ ‪ ٢٣٦‬ﻋﻨﺪ ﺫﻛﺮ‬
‫ﺍﻟﺨﻼﻑ‪ ،‬ﻭﻧﺴﺨﺔ ﺃﺧﺮﻯ ﻓﻲ " ﺍﻟﺨﺰﺍﻧﺔ ﺍﻟﺮﺿﻮﻳﺔ " ﺑﺨﺮﺍﺳﺎﻥ‪ ،‬ﺗﺠﺪ ﺗﻔﺼﻴﻞ‬
‫ﺫﻟﻚ ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ " ﻭﻗﺪ ﻃﺒﻊ ﺍﻟﻜﺘﺎﺏ ﺑﺤﻤﺪ ﺍﻟﻠﻪ ﻓﻲ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٧٠‬ﻩ ﺑﺄﻣﺮ ﻣﻦ‬
‫ﺯﻋﻴﻢ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺤﺠﺔ ﺍﻟﺴﻴﺪ ﺃﻏﺎ ﺣﺴﻴﻦ ﺍﻟﺒﺮﻭﺟﺮﺩﻱ ﺩﺍﻡ ﻇﻠﻪ ﻣﻊ ﺗﻌﻠﻴﻘﺔ ﻟﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺑﻨﻔﻘﺔ ﺍﻟﻮﺟﻴﻪ ﺍﻟﺼﺎﻟﺢ ﺍﻟﺤﺎﺝ ﻣﺤﻤﺪ ﺣﺴﻴﻦ ﻛﻮﺷﺎﻥ ﭘﻮﺭ ﺟﺰﺍﻫﻤﺎ ﺍﻟﻠﻪ ﺧﻴﺮ ﺍﻟﺠﺰﺍﺀ‪.‬‬
‫‪ - ١٥‬ﺭﻳﺎﺿﺔ ﺍﻟﻌﻘﻮﻝ‪ :‬ﺷﺮﺡ ﻓﻴﻪ ﻛﺘﺎﺑﻪ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﺳﻤﺎﻩ " ﻣﻘﺪﻣﺔ ﻓﻲ‬
‫ﺍﻟﻤﺪﺧﻞ ﺇﻟﻰ ﻋﻠﻢ ﺍﻟﻜﻼﻡ " ﺫﻛﺮﻫﺎ ﺍﻟﻨﺠﺎﺷﻲ ﻓﻲ ﺭﺟﺎﻟﻪ ﻭﺍﻟﻤﺘﺮﺟﻢ ﻟﻪ ﻓﻲ ﻓﻬﺮﺱ‬
‫ﻛﺘﺒﻪ ﻭﺍﺑﻦ ﺷﻬﺮﺁﺷﻮﺏ ﻓﻲ " ﻣﻌﺎﻟﻢ ﺍﻟﻌﻠﻤﺎﺀ " ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺣﺮﻑ ﺍﻟﺮﺍﺀ ﻣﻦ‬
‫" ﺍﻟﺬﺭﻳﻌﺔ " ﺍﻟﻤﺨﻄﻮﻁ‪.‬‬
‫‪ - ١٦‬ﺷﺮﺡ ﺍﻟﺸﺮﺡ‪ :‬ﻓﻲ ﺍﻷﺻﻮﻝ‪ ،‬ﻗﺎﻝ ﺗﻠﻤﻴﺬﻩ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﻬﺪﻱ ﺍﻟﺴﻠﻴﻘﻲ‪:‬‬
‫ﺇﻥ ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ﺍﻟﺘﻲ ﻟﻢ ﻳﺬﻛﺮﻫﺎ ﻓﻲ ﺍﻟﻔﻬﺮﺳﺖ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﺸﺮﺡ ﻓﻲ ﺍﻷﺻﻮﻝ‪،‬‬
‫ﻭﻫﻮ ﻛﺘﺎﺏ ﻣﺒﺴﻮﻁ ﺃﻣﻠﻰ ﻋﻠﻴﻨﺎ ﻣﻨﻪ ﺷﻴﺌﺎ ﺻﺎﻟﺤﺎ‪ ،‬ﻭﻣﺎﺕ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﻭﻟﻢ ﻳﺘﻤﻪ ﻭﻟﻢ‬
‫ﻳﺼﻨﻒ ﻣﺜﻠﻪ‪.‬‬
‫‪ - ١٧‬ﺍﻟﻌﺪﺓ‪ :‬ﻓﻲ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﻟﻔﻪ ﻓﻲ ﺣﻴﺎﺓ ﺃﺳﺘﺎﺫﻩ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ‪ ،‬ﻭﻗﺴﻤﻪ‬
‫ﻗﺴﻤﻴﻦ ﺍﻷﻭﻝ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻫﻮ ﺃﺑﺴﻂ ﻣﺎ ﺃﻟﻒ ﻓﻲ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٢٢‬‬

 ‫ﻫﺬﺍ ﺍﻟﻔﻦ ﻋﻨﺪ ﺍﻟﻘﺪﻣﺎﺀ ﺃﻓﺎﺽ ﻓﻴﻪ ﺍﻟﻘﻮﻝ ﻓﻲ ﺗﻨﻘﻴﺢ ﻣﺒﺎﻧﻲ ﺍﻟﻔﻘﻪ ﺑﻤﺎ ﻻ ﻣﺰﻳﺪ ﻋﻠﻴﻪ ﻓﻲ‬
‫ﺫﻟﻚ ﺍﻟﻌﺼﺮ‪ ،‬ﻃﺒﻊ ﺑﺒﻤﺒﻲ‪ ،‬ﻓﻲ ﺳﻨﺔ ‪ ١٣١٢‬ﻩ‪ ،‬ﻭﻃﺒﻊ ﻓﻲ ﺇﻳﺮﺍﻥ ﺛﺎﻧﻴﺎ ﺳﻨﺔ ‪ ١٣١٤‬ﻩ‬
‫ﻣﻊ ﺣﺎﺷﻴﺔ ﺍﻟﻤﻮﻟﻰ ﺧﻠﻴﻞ ﺍﻟﻘﺰﻭﻳﻨﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ١٠٨٩‬ﻩ ﻭﻟﻴﺴﺖ ﺷﺮﺣﺎ ﻛﻤﺎ ﻗﺎﻟﻪ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﺤﺮ ﻓﻲ )ﺃﻣﻞ ﺍﻷﻣﻞ( ﺑﻞ ﻫﻲ ﺣﺎﺷﻴﺔ ﻣﺒﺴﻮﻃﺔ ﻓﻲ ﻣﺠﻠﺪﻳﻦ ﻛﻤﺎ ﻓﺼﻠﻪ ﺍﻟﻤﻮﻟﻰ‬
‫ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻷﻓﻨﺪﻱ ﻓﻲ )ﺭﻳﺎﺽ ﺍﻟﻌﻠﻤﺎﺀ( ﻭﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﺭﺍﺟﻊ‬
‫)ﺍﻟﺬﺭﻳﻌﺔ( ﺝ ‪ ٦‬ﺹ ‪.١٤٨‬‬
‫‪ - ١٨‬ﺍﻟﻐﻴﺒﺔ‪ :‬ﻓﻲ ﻏﻴﺒﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺤﺠﺔ ﺍﻟﻤﻬﺪﻱ ﺍﻟﻤﻨﺘﻈﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻃﺒﻊ ﻓﻲ‬
‫ﺗﺒﺮﻳﺰ ﻋﻠﻰ ﺍﻟﺤﺠﺮ ﻃﺒﻌﺎ ﺻﺤﻴﺤﺎ ﻣﺘﻘﻨﺎ ﻓﻲ ﺳﻨﺔ ‪ ١٣٢٤‬ﻩ ﻣﻊ ﺣﺎﺷﻴﺔ ﻛﻞ ﻣﻦ ﺍﻟﻌﻼﻣﺔ‬
‫ﺍﻟﺸﻴﺦ ﻓﻀﻞ ﻋﻠﻲ ﺍﻹﻳﺮﻭﺍﻧﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ١٣٣١‬ﻩ ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻬﻴﺪ ﺍﻟﻤﻴﺮﺯﺍ ﻋﻠﻲ‬
‫ﺃﻏﺎ ﺍﻟﺘﺒﺮﻳﺰﻱ ﺍﻟﻤﻠﻘﺐ ﺑﺜﻘﺔ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﻃﺒﻌﻪ ﺑﻨﻔﻘﺔ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺘﻘﻲ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺻﺎﺩﻕ‬
‫ﺍﻟﺘﺒﺮﻳﺰﻱ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﻘﺎﺿﻲ ﺍﺑﻦ ﺍﻟﺤﺎﺝ ﻣﺤﻤﺪ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺎﺝ ﻋﻠﻲ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺎﺝ ﺍﻟﻠﻪ‬
‫ﻭﺭﺩﻱ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺣﺼﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺇﺭﺙ ﺃﺑﻲ ﺯﻭﺟﺘﻪ ﺍﻟﺴﻴﺪ ﻣﻴﺮﺯﺍ‬
‫ﻣﻬﺪﻱ ﺧﺎﻥ ﺍﻟﻄﺒﺎﻃﺒﺎﺋﻲ ﺍﻟﺘﺒﺮﻳﺰﻱ‪ ،‬ﻭﻗﺪ ﻇﻦ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺃﻟﻔﻪ ﻓﻲ ﺣﻴﺎﺓ ﺃﺳﺘﺎﺫﻩ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﻤﻔﻴﺪ‪ ،‬ﻭﺇﻧﻪ ﻫﻮ ﺍﻟﻤﺮﺍﺩ ﺑﻘﻮﻟﻪ‪ :‬ﻣﺎ ﺭﺳﻤﻪ ﺍﻟﺸﻴﺦ ﺍﻟﺠﻠﻴﻞ ﺃﻃﺎﻝ ﺍﻟﻠﻪ ﺑﻘﺎﺀﻩ‪.‬‬
‫ﺇﻟﺦ‪ .‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻓﻘﺪ ﻗﺎﻝ ﻓﻲ ﺟﻮﺍﺏ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻃﻮﻝ ﻋﻤﺮ ﺍﻟﺤﺠﺔ ﻛﻤﺎ‬
‫ﻓﻲ ﺹ ‪ ٨٥‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﻧﺼﻪ‪ :‬ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻫﻮ ﺳﻨﺔ ﺳﺒﻊ ﻭﺃﺭﺑﻌﻴﻦ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺇﻟﺦ ﻓﺄﻳﻦ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﻣﻦ ﺍﻟﺸﻴﺦ ﺍﻟﻤﻔﻴﺪ ﺍﻟﺬﻱ ﺗﻮﻓﻲ ﺳﻨﺔ ‪ ٤١٣‬ﻩ؟‬
‫‪ - ١٩‬ﺍﻟﻔﻬﺮﺳﺖ‪ :‬ﺫﻛﺮ ﻓﻴﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﻭﺃﻧﻬﻰ ﺇﻟﻴﻬﻢ‬
‫ﻭﺇﻟﻴﻬﺎ ﺃﺳﺎﻧﻴﺪﻩ ﻋﻦ ﻣﺸﺎﻳﺨﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﺜﻤﻴﻨﺔ ﺍﻟﺨﺎﻟﺪﺓ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻪ‬
‫ﻋﻠﻤﺎﺀ ﺍﻹﻣﺎﻣﻴﺔ ﻋﻠﻰ ﺑﻜﺮﺓ ﺃﺑﻴﻬﻢ ﻓﻲ ﻋﻠﻢ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻗﺪ ﺷﺮﺣﻪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﺤﻘﻖ‬
‫ﺍﻟﺸﻴﺦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻤﺎﺣﻮﺯﻱ ﺍﻟﻤﺘﻮﻓﻰ ‪ ١١٢١‬ﻩ ﻭﺳﻤﺎﻩ )ﻣﻌﺮﺍﺝ ﺍﻟﻜﻤﺎﻝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ‬
‫ﺍﻟﺮﺟﺎﻝ( ﻭﺭﺗﺒﻪ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ ﻛﻞ ﻣﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﻟﻤﻘﺸﺎﻋﻲ‬
‫ﺍﻷﺻﺒﻌﻲ ﺍﻟﺒﺤﺮﺍﻧﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ١١٢٧‬ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﻮﻟﻰ ﻋﻨﺎﻳﺔ ﺍﻟﻠﻪ ﺍﻟﻘﻬﭙﺎﺋﻲ‬
‫ﺍﻟﻨﺠﻔﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ١١٢٦‬ﻩ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻤﺎ ﺫﻛﺮﻧﺎ ﻛﻼ ﻓﻲ ﻣﺤﻠﻪ ﻣﻦ )ﺍﻟﺬﺭﻳﻌﺔ(‪.‬‬
‫ﻃﺒﻊ ﺍﻟﻔﻬﺮﺳﺖ ﻓﻲ ﻟﻴﺪﻥ ﻗﺒﻞ ﺳﻨﻴﻦ ﻣﺘﻄﺎﻭﻟﺔ ﻭﻻ ﺃﺫﻛﺮ ﺍﻵﻥ ﻋﺎﻡ ﻃﺒﻌﻪ‪ ،‬ﻋﻠﻰ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٢٣‬‬

 ‫ﺃﻧﻨﻲ ﻭﻗﻔﺖ ﻋﻠﻴﻪ ﻓﻲ ﻃﻬﺮﺍﻥ‪ ،‬ﻭﻛﺎﻧﺖ ﻧﺴﺨﻪ ﻋﺰﻳﺰﺓ ﺟﺪﺍ ﻭﻟﺬﻟﻚ ﻛﺘﺒﺖ ﻋﻠﻴﻪ‬
‫ﻧﺴﺨﺔ ﻟﻨﻔﺴﻲ ﻗﺒﻞ ﺇﺣﺪﻯ ﻭﺳﺘﻴﻦ ﺳﻨﺔ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ ﻣﻮﺟﻮﺩﺓ ﻋﻨﺪﻱ ﺑﻮﺭﻗﻬﺎ‬
‫ﻭﺧﻄﻬﺎ ﺍﻟﻘﺪﻳﻢ ﻣﻊ ﻏﻴﺮﻫﺎ ﻣﻤﺎ ﺍﺳﺘﻨﺴﺨﺘﻪ ﻳﻮﻣﺬﺍﻙ ﻣﻦ ﺍﻟﻜﺘﺐ ﻟﻨﺪﺭﺗﻪ‪ ،‬ﻭﺗﺄﺭﻳﺦ‬
‫ﻓﺮﺍﻏﻲ ﻣﻦ ﻛﺘﺎﺑﺘﻬﺎ ﻓﻲ ﻃﻬﺮﺍﻥ ﺃﻳﺎﻡ ﻋﻮﺩﺗﻲ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﺻﺒﻴﺤﺔ‬
‫ﻳﻮﻡ ﺍﻷﺣﺪ ﻏﺮﺓ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ‪ ١٣١٥‬ﻩ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﻛﺎﻧﺖ ﺟﻴﺪﺓ ﻣﺘﻘﻨﺔ ﺻﺤﻴﺤﺔ ﺛﻤﻴﻨﺔ ﺟﺪﺍ‪ ،‬ﺣﺘﻰ ﺃﻥ ﻣﻜﺎﺗﺒﺎﺕ‬
‫ﻃﻬﺮﺍﻥ ﻭﻋﻠﻤﺎﺀﻫﺎ ﻳﻮﻣﺬﺍﻙ ﻟﻢ ﺗﻜﻦ ﺗﻀﻢ ﻏﻴﺮ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ‪ ،‬ﻷﻥ ﺟﻠﺒﻬﺎ ﻣﻦ ﺍﻟﺨﺎﺭﺝ‬
‫ﻛﺎﻥ ﻳﻜﻠﻒ ﺛﻤﻨﺎ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻓﻲ ﻣﻜﺘﺒﺔ ﺍﻟﺰﻋﻴﻢ ﺍﻟﺤﺠﺔ‬
‫ﺍﻟﻤﻌﺮﻭﻑ ﻭﺍﻷﺩﻳﺐ ﺍﻟﻜﺒﻴﺮ ﺍﻟﻤﻴﺮﺯﺍ ﺃﺑﻲ ﺍﻟﻔﻀﻞ ﺍﻟﻄﻬﺮﺍﻧﻲ ﺍﻟﺸﻬﻴﺮ ﺏ )ﺍﻟﻜﻼﻧﺘﺮﻱ(‬
‫ﻭﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ١٣١٩‬ﻩ ﺍﺳﺘﻌﺮﺗﻬﺎ ﻣﻦ ﺗﻠﻤﻴﺬﻩ ﺃﺳﺘﺎﺫﻱ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﻟﻨﻮﺭﻱ ﺍﻷﻳﻠﻜﺎﺋﻲ‬
‫ﺭﺣﻤﻪ ﺍﻟﻠﻪ‪ ،‬ﻓﺮﺃﻳﺖ ﻓﻲ ﺁﺧﺮﻫﺎ ﻋﺪﺓ ﺻﻔﺤﺎﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻼﺗﻴﻨﻴﺔ‪ ،‬ﻓﻔﺘﺸﺖ ﻓﻲ‬
‫ﻃﻬﺮﺍﻥ ﻛﺜﻴﺮﺍ ﺣﺘﻰ ﻋﺜﺮﺕ ﺑﻤﻦ ﻳﺤﺴﻨﻬﺎ ﻓﺘﺮﺟﻤﻬﺎ ﻟﻲ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻭﻧﻘﻠﺘﻬﺎ ﺃﻧﺎ ﺇﻟﻰ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺻﺪﺭﺕ ﺑﻬﺎ ﻧﺴﺨﺘﻲ‪ ،‬ﻭﻫﻲ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺷﺮ ﻭﺧﻼﺻﺘﻬﺎ‪ :‬ﺃﻧﻪ ﺃﺟﻬﺪ‬
‫ﻧﻔﺴﻪ ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻨﺴﺦ ﻭﺍﻟﺘﺪﻗﻴﻖ ﻓﻲ ﺍﻟﺘﺼﺤﻴﺢ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﻃﺒﻊ ﺛﺎﻧﻴﺎ ﻓﻲ ﻛﻠﻜﺘﻪ ﻣﻦ ﺑﻼﺩ ﺍﻟﻬﻨﺪ ﻋﺎﻡ ‪ ١٢٧١‬ﻩ ﻓﺠﺎﺀ ﻓﻲ ‪ ٣٧٣‬ﺻﻔﺤﺔ ﻭﻗﺪ‬
‫ﺗﻮﻟﻰ ﻧﺸﺮﻩ ﻭﺗﺼﺤﻴﺤﻪ )ﺍ‪ .‬ﺳﺒﺮ ﺑﺤﺮ( ﻭﺍﻟﻤﻮﻟﻰ ﻋﺒﺪ ﺍﻟﺤﻖ‪ ،‬ﻭﻗﺪ ﻃﺒﻊ ﻓﻲ ﺫﻳﻞ‬
‫ﺻﻔﺤﺎﺗﻪ )ﻧﻀﺪ ﺍﻻﻳﻀﺎﺡ( ‪ -‬ﻳﻌﻨﻲ ﺇﻳﻀﺎﺡ ﺍﻻﺷﺘﺒﺎﻩ ﻟﻠﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ‪ -‬ﺗﺄﻟﻴﻒ‬
‫ﻋﻠﻢ ﺍﻟﻬﺪﻯ ﻣﺤﻤﺪ ﺍﺑﻦ ﺍﻟﻔﻴﺾ ﺍﻟﻜﺎﺷﺎﻧﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ١١١٢‬ﻩ ﻭﻟﻢ ﺃﻗﻒ ﻋﻠﻰ‬
‫ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻭﺇﻧﻤﺎ ﺫﻛﺮﻫﺎ ﻧﺎﺷﺮ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬
‫ﻭﻓﻲ ﺳﻨﺔ ‪ ١٣٥٦‬ﻩ ﻃﺒﻌﻪ ﻓﻲ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﺻﺪﻳﻘﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﺤﻘﻖ ﺍﻟﺴﻴﺪ‬
‫ﻣﺤﻤﺪ ﺻﺎﺩﻕ ﺁﻝ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ ﻣﻊ ﻣﻘﺪﻣﺔ ﺿﺎﻓﻴﺔ ﻋﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﻭﺗﻌﺎﻟﻴﻖ ﻣﻔﻴﺪﺓ‬
‫ﺗﺪﺍﺭﻙ ﻓﻴﻬﺎ ﻣﺎ ﻓﺎﺕ ﻓﻲ ﻃﺒﻌﺘﻴﻪ ﺍﻷﻭﻟﻰ ﻭﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻣﻊ ﺍﻟﺘﺼﺤﻴﺢ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﻭﺍﻟﻤﺮﺍﺟﻌﺔ‬
‫ﺇﻟﻰ ﺍﻷﺻﻮﻝ ﺍﻟﻤﻌﺘﺒﺮﺓ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ ﻭﺗﻄﺒﻴﻖ ﺍﻟﻤﻨﻘﻮﻝ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﻔﻬﺮﺳﺖ‪ ،‬ﺇﻟﻰ‬
‫ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺗﻈﻬﺮ ﺑﻪ ﻣﻴﺰﺓ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ‪ ،‬ﻭﻗﺪ ﺭﺍﻋﻰ ﻓﻴﻬﺎ ﺍﻷﻣﺎﻧﺔ ﻋﻠﻰ ﺧﻼﻑ‬
‫ﻋﺎﺩﺓ ﺑﻌﺾ ﺍﻟﻤﻌﺎﺻﺮﻳﻦ‪ ،‬ﻓﻤﺎ ﻧﻘﻞ ﻋﻨﺎ ﺷﻴﺌﺎ ﺇﻻ ﻭﺃﺷﺎﺭ ﺇﻟﻰ ﻣﺼﺪﺭﻩ ﺃﻳﺪﻩ ﺍﻟﻠﻪ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٢٤‬‬

 ‫ﻭﻟﻠﻔﻬﺮﺳﺖ ﺫﻳﻮﻝ ﻭﺗﺘﻤﺎﺕ ﻫﻲ ﻣﻦ ﺃﻧﻔﺲ ﺍﻟﻜﺘﺐ ﺍﻟﺮﺟﺎﻟﻴﺔ‪ ،‬ﻣﻨﻬﺎ " ﻓﻬﺮﺳﺖ‬
‫ﺍﻟﺸﻴﺦ ﻣﻨﺘﺠﺐ ﺍﻟﺪﻳﻦ " ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٥٨٥‬ﻩ‪ .‬ﺫﻛﺮ ﻓﻴﻪ ﺍﻟﻤﺼﻨﻔﻴﻦ ﺑﻌﺪ ﻋﺼﺮ‬
‫ﺍﻟﺸﻴﺦ ﺇﻟﻰ ﻋﺼﺮﻩ‪ ،‬ﻭﻗﺪ ﻃﺒﻊ ﻣﻊ ﺍﻟﺠﺰﺀ ﺍﻷﺧﻴﺮ ﻣﻦ " ﺑﺤﺎﺭ ﺍﻷﻧﻮﺍﺭ " ﻭﻋﻨﺪﻱ‬
‫ﻣﻨﻪ ﻧﺴﺨﺔ ﺑﺨﻄﻲ ﻓﺮﻏﺖ ﻣﻦ ﻛﺘﺎﺑﺘﻬﺎ ﻓﻲ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﺳﻨﺔ ‪ ١٣٢٠‬ﻩ ﻛﺘﺒﺘﻬﺎ‬
‫ﻗﺒﻞ ﺃﻥ ﺍﻃﻠﻊ ﻋﻠﻰ ﻃﺒﻌﻪ ﻓﻲ ﺁﺧﺮ " ﺍﻟﺒﺤﺎﺭ "‪ .‬ﻭﻣﻨﻬﺎ " ﻣﻌﺎﻟﻢ ﺍﻟﻌﻠﻤﺎﺀ " ﻟﻠﺸﻴﺦ‬
‫ﺭﺷﻴﺪ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﺷﻬﺮﺁﺷﻮﺏ ﺍﻟﺴﺮﻭﻱ ﺻﺎﺣﺐ " ﺍﻟﻤﻨﺎﻗﺐ " ﺍﻟﻤﻄﺒﻮﻉ‬
‫ﻭﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٥٨٨‬ﻩ ﻭﻗﺪ ﺯﺍﺩ ﻫﺬﺍ ﺍﻷﺧﻴﺮ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ ﺃﺳﻤﺎﺀ‬
‫ﺍﻟﻤﺼﻨﻔﻴﻦ ﺛﻼﺛﻤﺎﺋﺔ ﻣﺼﻨﻒ‪.‬‬
‫ﻭﻗﺪ ﻟﺨﺺ )ﺍﻟﻔﻬﺮﺳﺖ( ﺍﻟﺸﻴﺦ ﻧﺠﻢ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ‬
‫ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻬﺬﻟﻲ ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﻤﺤﻘﻖ ﺍﻟﺤﻠﻲ ﺻﺎﺣﺐ )ﺍﻟﺸﺮﺍﻳﻊ( ﻭﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٦٧٦‬ﻩ‬
‫ﻟﺨﺼﻪ ﺑﺘﺠﺮﻳﺪﻩ ﻋﻦ ﺫﻛﺮ ﺍﻟﻜﺘﺐ ﻭﺍﻷﺳﺎﻧﻴﺪ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺫﻛﺮ‬
‫ﻧﻔﺲ ﺍﻟﻤﺼﻨﻔﻴﻦ ﻭﺳﺎﺋﺮ ﺧﺼﻮﺻﻴﺎﺗﻬﻢ ﻣﺮﺗﺒﺎ ﻋﻠﻰ ﺍﻟﺤﺮﻭﻑ ﻓﻲ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﻟﻘﺎﺏ‬
‫ﻭﺍﻟﻜﻨﻰ‪ ،‬ﺭﺃﻳﺘﻪ ﻓﻲ )ﻣﻜﺘﺒﺔ ﺍﻟﺴﻴﺪ ﺣﺴﻦ ﺍﻟﺼﺪﺭ( ﻓﻲ ﺍﻟﻜﺎﻇﻤﻴﺔ ﻛﻤﺎ ﺫﻛﺮﺗﻪ ﻓﻲ‬
‫" ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٤‬ﺹ ‪.٤٢٥‬‬
‫‪ - ٢٠‬ﻣﺎ ﻻ ﻳﺴﻊ ﺍﻟﻤﻜﻠﻒ ﺍﻻﺧﻼﻝ ﺑﻪ‪ :‬ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﻨﺠﺎﺷﻲ‬
‫ﻓﻲ " ﺭﺟﺎﻟﻪ " ﻭﺍﻟﺸﻴﺦ ﻓﻲ " ﺍﻟﻔﻬﺮﺳﺖ "‪ ،‬ﻭﺭﺃﻳﺖ ﻋﻨﺪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ‬
‫ﻫﺎﺩﻱ ﺁﻝ ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ ﻣﺠﻤﻮﻋﺔ ﺑﺨﻂ ﺟﺪﻩ ﺍﻟﺸﻴﺦ ﺍﻷﻛﺒﺮ ﺟﻌﻔﺮ ﻛﺎﺷﻒ‬
‫ﺍﻟﻐﻄﺎﺀ‪ ،‬ﻭﻓﻲ ﺃﻭﻟﻬﺎ ﻛﺘﺎﺏ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻓﺮﻭﻋﻪ ﻟﻴﺲ ﺑﺨﻂ ﺍﻟﺸﻴﺦ ﺍﻷﻛﺒﺮ‪،‬‬
‫ﺃﻭﻟﻪ‪ " :‬ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﻛﻤﺎ ﻫﻮ ﺃﻫﻠﻪ ﻭﻣﺴﺘﺤﻘﻪ‪ ،‬ﻭﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻣﺤﻤﺪ‬
‫ﻭﻋﺘﺮﺗﻪ ﺍﻷﺑﺮﺍﺭ ﺍﻷﺧﻴﺎﺭ ﺻﻼﺓ ﻻ ﺍﻧﻘﻄﺎﻉ ﻟﻤﺪﺩﻫﺎ‪ ،‬ﻭﻻ ﺍﻧﺘﻬﺎﺀ ﻟﻌﺪﺩﻫﺎ‪ ،‬ﻭﺳﻠﻢ‬
‫ﻭﻛﺮﻡ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ ﻓﻘﺪ ﺃﺟﺒﺖ ﺇﻟﻰ ﻣﺎ ﺳﺄﻟﻪ ﺍﻷﺳﺘﺎﺫ ﺃﺩﺍﻡ ﺍﻟﻠﻪ ﺗﺄﻳﻴﺪﻩ ﻣﻦ ﺇﻣﻼﺀ ﻣﺨﺘﺼﺮ‬
‫ﻣﺤﻴﻂ ﻣﻤﺎ ﻳﺠﺐ ﺍﻋﺘﻘﺎﺩﻩ ﻓﻲ ﺟﻤﻴﻊ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺛﻢ ﻣﺎ ﻳﺠﺐ ﻋﻤﻠﻪ ﻣﻦ ﺍﻟﺘﺒﺮﻋﺎﺕ‪،‬‬
‫ﻻ ﻳﻜﺎﺩ ﺍﻟﻤﻜﻠﻒ ﻣﻦ ﻭﺟﻮﺑﻬﺎ ﻋﻠﻴﻪ ﻟﻌﻤﻮﻡ ﺍﻟﺒﻠﻮﻱ‪ ،‬ﻭﻟﻢ ﺃﺧﻞ ﺷﻴﺌﺎ ﻣﻤﺎ ﻳﺠﺐ‬
‫ﺍﻋﺘﻘﺎﺩﻩ ﻣﻦ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺩﻟﻴﻠﻪ ﻭﺟﻬﺔ ﻋﻠﻤﻪ ﻋﻠﻰ ﺻﻐﺮ ﺍﻟﺤﺠﻢ ﻭﺷﺪﺓ ﺍﻻﺧﺘﺼﺎﺭ‪،‬‬
‫ﻭﻟﻦ ﻳﺴﺘﻐﻨﻲ ﻋﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺒﺘﺪﺉ ﺗﻌﻠﻴﻤﺎ ﻭﺗﺒﺼﺮﺓ‪ ،‬ﻭﻣﻨﺘﻪ ﺗﻨﺒﻴﻬﺎ ﻭﺗﺬﻛﺮﺓ‪،‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٢٥‬‬

 ‫ﻭﻣﻦ ﺍﻟﻠﻪ ﺃﺳﺘﻤﺪ ﺍﻟﻤﻌﻮﻧﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﺍﻟﺦ "‪.‬‬
‫ﻭﻋﻨﻮﺍﻥ ﺷﺮﻭﻋﻪ ﻓﻲ ﺍﻟﻤﻄﻠﺐ ﻫﻜﺬﺍ ﺑﻠﻔﻈﻪ‪ " :‬ﻣﺎ ﻳﺠﺐ ﺍﻋﺘﻘﺎﺩﻩ ﻓﻲ ﺃﺑﻮﺍﺏ‬
‫ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺍﻷﺟﺴﺎﻡ ﻣﺤﺪﺛﺔ ﻷﻧﻬﺎ ﻟﻢ ﺗﺴﺒﻖ ﺍﻟﺤﻮﺍﺩﺙ ﻓﻠﻬﺎ ﺣﻜﻤﻬﺎ ﻓﻲ ﺍﻟﺤﺪﻭﺙ‬
‫ﺇﻟﻰ ﺁﺧﺮ ﻛﻼﻣﻪ "‪ .‬ﻭﺍﻟﻤﻈﻨﻮﻥ ﻗﻮﻳﺎ ﻛﻮﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ " ﻣﺎ ﻻ ﻳﺴﻊ ﺍﻟﻤﻜﻠﻒ‬
‫ﺍﻻﺧﻼﻝ ﺑﻪ " ﻭﺍﻟﻠﻪ ﺍﻟﻌﺎﻟﻢ‪.‬‬
‫‪ - ٢١‬ﻣﺎ ﻳﻌﻠﻞ ﻭﻣﺎ ﻻ ﻳﻌﻠﻞ‪ :‬ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺃﻳﻀﺎ ﺫﻛﺮﻩ ﺍﻟﻨﺠﺎﺷﻲ ﻓﻲ " ﺭﺟﺎﻟﻪ "‬
‫ﻭﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻧﻔﺴﻪ ﻓﻲ " ﺍﻟﻔﻬﺮﺳﺖ " ﺃﻳﻀﺎ‪.‬‬
‫‪ - ٢٢‬ﺍﻟﻤﺒﺴﻮﻁ‪ :‬ﻓﻲ ﺍﻟﻔﻘﻪ ﻣﻦ ﺃﺟﻞ ﻛﺘﺐ ﻫﺬﺍ ﺍﻟﻔﻦ‪ ،‬ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺟﻤﻴﻊ‬
‫ﺃﺑﻮﺍﺑﻪ ﻓﻲ ﻧﺤﻮ ﺳﺒﻌﻴﻦ ﻛﺘﺎﺑﺎ ﻃﺒﻊ ﻓﻲ ﺇﻳﺮﺍﻥ ﺳﻨﺔ ‪ ١٢٧٠‬ﻩ‪ ،‬ﻭﻗﺪ ﻭﻗﻔﺖ ﻋﻠﻰ ﺑﻌﺾ‬
‫ﻧﺴﺨﺔ ﺍﻟﻤﺨﻄﻮﻃﺔ ﺍﻟﻨﻔﻴﺴﺔ ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻷﻣﺎﻛﻦ‪ ،‬ﻭﻓﺼﻠﺖ ﺫﻛﺮﻫﺎ ﻭﺫﻛﺮﺕ‬
‫ﺧﺼﻮﺻﻴﺎﺗﻬﺎ ﻓﻲ ﺣﺮﻑ ﺍﻟﻤﻴﻢ ﻣﻦ " ﺍﻟﺬﺭﻳﻌﺔ " ﻭﻻ ﺣﺎﺟﺔ ﺇﻟﻰ ﺫﻛﺮﻫﺎ ﺑﻌﺪ ﺃﻥ‬
‫ﻃﺒﻊ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ ﻓﻌﻠﻴﻪ ﺑﻤﺮﺍﺟﻌﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺬﻛﻮﺭ‪.‬‬
‫‪ - ٢٣‬ﻣﺨﺘﺼﺮ ﺃﺧﺒﺎﺭ ﺍﻟﻤﺨﺘﺎﺭ ﺑﻦ ﺃﺑﻲ ﻋﺒﻴﺪ ﺍﻟﺜﻘﻔﻲ‪ :‬ﻭﻳﻌﺒﺮ ﻋﻨﻪ ﺏ )ﺃﺧﺒﺎﺭ‬
‫ﺍﻟﻤﺨﺘﺎﺭ( ﺃﻳﻀﺎ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺑﻬﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻓﻲ )ﺍﻟﺬﺭﻳﻌﺔ( ﺝ ‪ ١‬ﺹ ‪.٣٤٨‬‬
‫‪ - ٢٤‬ﻣﺨﺘﺼﺮ ﺍﻟﻤﺼﺒﺎﺡ‪ :‬ﻓﻲ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺍﺧﺘﺼﺮ ﻓﻴﻪ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺒﻴﺮ‬
‫)ﻣﺼﺒﺎﺡ ﺍﻟﻤﺘﻬﺠﺪ( ﻭﻳﻘﺎﻝ ﻟﻪ )ﺍﻟﻤﺼﺒﺎﺡ ﺍﻟﺼﻐﻴﺮ( ﺃﻳﻀﺎ ﻓﻲ ﻗﺒﺎﻝ ﺃﺻﻠﻪ )ﺍﻟﻤﺼﺒﺎﺡ‬
‫ﺍﻟﻜﺒﻴﺮ( ﻧﺴﺨﺔ ﻣﻨﻪ ﻓﻲ " ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ ﻫﺎﺩﻱ ﺁﻝ ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ "‪ ،‬ﻭﻧﺴﺨﺘﺎﻥ ﻓﻲ‬
‫" ﻣﻜﺘﺒﺔ ﻣﺪﺭﺳﺔ ﻓﺎﺿﻞ ﺧﺎﻥ " ﻓﻲ ﻣﺸﻬﺪ ﺍﻟﺮﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺨﺮﺍﺳﺎﻥ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ‬
‫ﻓﻲ ﺍﻟﻤﻴﻢ ﻣﻦ " ﺍﻟﺬﺭﻳﻌﺔ "‬
‫‪ - ٢٥‬ﻣﺨﺘﺼﺮ ﻓﻲ ﻋﻤﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ‪ :‬ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻗﺪ ﺳﻤﺎﻩ ﺑﻌﻀﻬﻢ‬
‫" ﻳﻮﻡ ﻭﻟﻴﻠﺔ " ﻟﻜﻦ ﺍﻟﺸﻴﺦ ﻧﻔﺴﻪ ﺫﻛﺮﻩ ﻓﻲ " ﺍﻟﻔﻬﺮﺳﺖ " ﺑﻬﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ‪ ،‬ﻭﻗﺪ‬
‫ﺍﻗﺘﺼﺮ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻨﻮﺍﻓﻞ ﺍﻹﺣﺪﻯ ﻭﺍﻟﺨﻤﺴﻴﻦ ﺭﻛﻌﺔ ﻓﻲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ‬
‫ﻭﺑﻌﺾ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﻓﻲ ﻏﺎﻳﺔ ﺍﻻﺧﺘﺼﺎﺭ‪ ،‬ﺭﺃﻳﺖ ﻣﻨﻪ ﻋﺪﺓ ﻧﺴﺦ‪ ،‬ﺇﺣﺪﺍﻫﺎ ﺑﺨﻂ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٢٦‬‬

 ‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﺃﺣﻤﺪ ﺯﻭﻳﻦ ﺍﻟﻨﺠﻔﻲ ﻓﺮﻍ ﻣﻦ ﻛﺘﺎﺑﻬﺎ ﻓﻲ ﺳﻨﺔ ‪ ١٢٣٤‬ﻩ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺑﺨﻂ ﻣﻮﻻﻧﺎ ﺍﻟﺤﺠﺔ ﺍﻟﻤﻴﺮﺯﺍ ﻣﺤﻤﺪ ﺍﻟﻄﻬﺮﺍﻧﻲ ﺍﻟﻌﺴﻜﺮﻱ ﻭﻫﻲ ﺍﻵﻥ ﺑﻤﻜﺘﺒﺘﻪ ﻓﻲ‬
‫ﺳﺎﻣﺮﺍﺀ‪ ،‬ﻭﻏﻴﺮﻫﻤﺎ ﻣﻤﺎ ﺫﻛﺮﺗﻪ ﻓﻲ ﺍﻟﻤﻴﻢ ﻣﻦ " ﺍﻟﺬﺭﻳﻌﺔ "‪.‬‬
‫‪ - ٢٦‬ﻣﺴﺄﻟﺔ ﻓﻲ ﺍﻷﺣﻮﺍﻝ‪ :‬ﺫﻛﺮﻫﺎ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻧﻔﺴﻪ ﻓﻲ ﻋﺪﺍﺩ ﺗﺼﺎﻧﻴﻔﻪ‬
‫ﻓﻲ ﻛﺘﺎﺑﻪ " ﺍﻟﻔﻬﺮﺳﺖ " ﻭﻭﺻﻔﻬﺎ ﺑﻘﻮﻟﻪ‪ :‬ﻣﻠﻴﺤﺔ‪.‬‬
‫‪ - ٢٧‬ﻣﺴﺄﻟﺔ ﻓﻲ ﺍﻟﻌﻤﻞ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻭﺑﻴﺎﻥ ﺣﺠﻴﺘﻪ‪ :‬ﺫﻛﺮﻧﺎﻫﺎ ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ "‬
‫ﺝ ‪ ٦‬ﺹ ‪ ٢٧٠‬ﺑﻌﻨﻮﺍﻥ " ﺣﺠﻴﺔ ﺍﻷﺧﺒﺎﺭ "‪.‬‬
‫‪ - ٢٨‬ﻣﺴﺄﻟﺔ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﻔﻘﺎﻉ‪ :‬ﺫﻛﺮﻫﺎ ﺍﻟﺸﻴﺦ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﻔﻬﺮﺳﺖ‪،‬‬
‫ﻧﺴﺨﺔ ﻣﻨﻬﺎ ﺑﺨﻂ ﺍﻟﺤﺠﺔ ﺍﻟﻤﺮﺣﻮﻡ ﺍﻟﻤﻴﺮﺯﺍ ﻣﺤﻤﺪ ﺍﻟﻄﻬﺮﺍﻧﻲ ﺍﻟﻌﺴﻜﺮﻱ ﺭﺃﻳﺘﻬﺎ ﻋﻨﺪﻩ‬
‫ﺑﻤﻜﺘﺒﺔ ﻓﻲ ﺳﺎﻣﺮﺍﺀ‪ ،‬ﻭﻧﺴﺨﺔ ﺃﺧﺮﻯ ﻓﻲ " ﻣﻜﺘﺒﺔ ﺍﻟﺤﺴﻴﻨﻴﺔ ﺍﻟﺘﺴﺘﺮﻳﺔ " ﻓﻲ ﺍﻟﻨﺠﻒ‬
‫ﺍﻷﺷﺮﻑ‪ ،‬ﻭﺛﺎﻟﺜﺔ ﻓﻲ )ﻣﻜﺘﺒﺔ ﺭﺍﺟﻪ ﻓﻴﺾ ﺁﺑﺎﺩ( ﻓﻲ ﺍﻟﻬﻨﺪ ﻛﻤﺎ ﻓﺼﻠﻨﺎﻩ ﻓﻲ )ﺍﻟﺬﺭﻳﻌﺔ(‪.‬‬
‫‪ - ٢٩‬ﻣﺴﺄﻟﺔ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺠﺰﻳﺔ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻤﻨﺘﻤﻴﻦ ﺇﻟﻰ ﺍﻟﺠﺒﺎﺑﺮﺓ‪ :‬ﻻ‬
‫ﺫﻛﺮ ﻟﻬﺎ ﻓﻲ )ﻓﻬﺮﺳﺖ ﺍﻟﺸﻴﺦ( ﺍﻟﻤﻄﺒﻮﻉ ﺍﻟﻤﺘﺪﺍﻭﻝ‪ ،‬ﺑﻞ ﺫﻛﺮﻫﺎ ﺍﻟﻤﻮﻟﻰ ﻋﻨﺎﻳﺔ ﺍﻟﻠﻪ‬
‫ﺍﻟﻘﻬﺒﺎﺋﻲ ﻓﻲ ﻛﺘﺎﺑﻪ )ﻣﺠﻤﻊ ﺍﻟﺮﺟﺎﻝ( ﺍﻟﻤﻮﺟﻮﺩ ﻋﻨﺪﻧﺎ ﺑﺨﻂ ﻧﻘﻼ ﻋﻦ ﻓﻬﺮﺳﺖ‬
‫ﺍﻟﺸﻴﺦ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺩﻫﺎ ﻓﻲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﺘﻲ ﻭﻗﻒ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﻈﻬﺮ ﻣﻦ‬
‫ﺫﻟﻚ ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﻟﻨﻘﺼﺎﻥ ﻓﻲ ﺍﻟﻤﺘﺪﺍﻭﻝ‪.‬‬
‫‪ - ٣٠‬ﻣﺴﺎﺋﻞ ﺍﺑﻦ ﺍﻟﺒﺮﺍﺝ‪ :‬ﺫﻛﺮﻩ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻧﻔﺴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ )ﺍﻟﻔﻬﺮﺳﺖ(‪.‬‬
‫‪ - ٣١‬ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻨﺒﻲ ﻭﺍﻹﻣﺎﻡ‪ :‬ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﺫﻛﺮﻫﺎ ﻓﻲ )ﺍﻟﻔﻬﺮﺳﺖ( ﺃﻳﻀﺎ‪.‬‬
‫‪ - ٣٢‬ﺍﻟﻤﺴﺎﺋﻞ ﺍﻷﻟﻴﺎﺳﻴﺔ‪ :‬ﻫﻲ ﻣﺎﺋﺔ ﻣﺴﺄﻟﺔ ﻓﻲ ﻓﻨﻮﻥ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﺫﻛﺮﻫﺎ ﻫﻮ ﻓﻲ‬
‫" ﺍﻟﻔﻬﺮﺳﺖ "‪ ،‬ﻭﺫﻛﺮﻧﺎﻫﺎ ﺑﻌﻨﻮﺍﻥ " ﺟﻮﺍﺑﺎﺕ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻷﻟﻴﺎﺳﻴﺔ " ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٥‬ﺹ‬
‫‪.٢١٤‬‬
‫‪ - ٣٣‬ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺠﻨﺒﻼﺋﻴﺔ‪ :‬ﻓﻲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻫﻲ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻭﻥ ﻣﺴﺄﻟﺔ ﻛﻤﺎ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٢٧‬‬

 ‫ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﻓﻲ " ﺍﻟﻔﻬﺮﺳﺖ "‪ ،‬ﻭﺫﻛﺮﻧﺎﻫﺎ ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٥‬ﺹ ‪ ٢١٩‬ﺑﻌﻨﻮﺍﻥ‬
‫ﺟﻮﺍﺑﺎﺕ‪ .‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ‪ :‬ﺍﻟﺠﻴﻼﻧﻴﺔ ﻭﻫﻮ ﻏﻴﺮ ﺻﺤﻴﺢ‪.‬‬
‫‪ - ٣٤‬ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺤﺎﺋﺮﻳﺔ‪ :‬ﻓﻲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻫﻲ ﻧﺤﻮ ﻣﻦ ﺛﻼﺛﻤﺎﺋﺔ ﻣﺴﺄﻟﺔ‪ ،‬ﻛﻤﺎ ﻓﻲ‬
‫" ﺍﻟﻔﻬﺮﺳﺖ "‪ ،‬ﻭﻫﻲ ﻣﻦ ﻣﺂﺧﺬ " ﺑﺤﺎﺭ ﺍﻷﻧﻮﺍﺭ " ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺠﻠﺴﻲ ﻓﻲ ﺃﻭﻟﻪ‪،‬‬
‫ﻭﻳﻨﻘﻞ ﻋﻨﻪ ﺍﺑﻦ ﺇﺩﺭﻳﺲ ﻓﻲ " ﺍﻟﺴﺮﺍﺋﺮ " ﺑﻌﻨﻮﺍﻥ " ﺍﻟﺤﺎﺋﺮﻳﺎﺕ " ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ‬
‫" ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٥‬ﺹ ‪.٢١٨‬‬
‫‪ - ٣٥‬ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺤﻠﺒﻴﺔ‪ :‬ﻓﻲ ﺍﻟﻔﻘﻪ ﺃﻳﻀﺎ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﻧﻔﺴﻪ ﻓﻲ " ﺍﻟﻔﻬﺮﺳﺖ " ﻭﻧﻘﻠﻨﺎﻩ ﻓﻲ‬
‫" ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٥‬ﺹ ‪.٢١٩‬‬
‫‪ - ٣٦‬ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺪﻣﺸﻘﻴﺔ‪ :‬ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻲ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﻣﺴﺄﻟﺔ‪،‬‬
‫ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺫﻛﺮﻫﺎ ﺍﻟﺸﻴﺦ ﻧﻔﺴﻪ ﻓﻲ " ﺍﻟﻔﻬﺮﺳﺖ " ﻭﻗﺎﻝ‪ :‬ﻟﻢ ﻳﻌﻤﻞ ﻣﺜﻠﻬﺎ‪.‬‬
‫ﻭﺫﻛﺮﻧﺎﻫﺎ ﺑﻌﻨﻮﺍﻥ ﺍﻟﺠﻮﺍﺑﺎﺕ ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٥‬ﺹ ‪.٢٢٠‬‬
‫‪ - ٣٧‬ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺮﺍﺯﻳﺔ‪ :‬ﻓﻲ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﻫﻲ ﺧﻤﺲ ﻋﺸﺮﺓ ﻣﺴﺄﻟﺔ ﻭﺭﺩﺕ‬
‫ﻣﻦ ﺍﻟﺮﻱ ﺇﻟﻰ ﺃﺳﺘﺎﺫﻩ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﻓﺄﺟﺎﺏ ﻋﻨﻬﺎ‪ ،‬ﻭﺃﺟﺎﺏ ﻋﻨﻬﺎ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ‬
‫ﺃﻳﻀﺎ‪ ،‬ﺫﻛﺮﻫﺎ ﻓﻲ " ﺍﻟﻔﻬﺮﺳﺖ "‪ ،‬ﻭﺫﻛﺮﻧﺎﻫﺎ ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٥ ٢٢١‬ﺑﻌﻨﻮﺍﻥ‬
‫" ﺟﻮﺍﺑﺎﺕ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺮﺍﺯﻳﺔ "‪ .‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻫﻨﺎﻙ ﺟﻮﺍﺑﺎﺕ ﺃﺳﺘﺎﺫﻩ ﺍﻟﻤﺮﺗﻀﻰ‪.‬‬
‫‪ - ٣٨‬ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺮﺟﺒﻴﺔ‪ :‬ﻓﻲ ﺗﻔﺴﻴﺮ ﺁﻱ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺫﻛﺮﻫﺎ ﺍﻟﺸﻴﺦ ﻧﻔﺴﻪ‬
‫ﻓﻲ " ﺍﻟﻔﻬﺮﺳﺖ " ﻭﺻﻔﻬﺎ ﺑﻘﻮﻟﻪ‪ :‬ﻟﻢ ﻳﺼﻨﻒ ﻣﺜﻠﻬﺎ‪ .‬ﺫﻛﺮﻧﺎﻫﺎ ﻓﻲ ﺣﺮﻑ ﺍﻟﻤﻴﻢ‬
‫ﻣﻦ " ﺍﻟﺬﺭﻳﻌﺔ "‪ ،‬ﺍﻟﻘﺴﻢ ﺍﻟﻤﺨﻄﻮﻁ‪.‬‬
‫‪ - ٣٩‬ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻘﻤﻴﺔ‪ :‬ﺫﻛﺮﻫﺎ ﺍﻟﻤﻮﻟﻰ ﻋﻨﺎﻳﺔ ﺍﻟﻠﻪ ﺍﻟﻘﻬﭙﺎﺋﻲ ﻧﻘﻼ ﻋﻦ " ﺍﻟﻔﻬﺮﺳﺖ "‬
‫ﻟﻠﺸﻴﺦ ﻟﻜﻦ ﻟﻢ ﻧﺠﺪﻩ ﻓﻲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻤﻄﺒﻮﻋﺔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎﻩ ﻓﻲ " ﺍﻟﺬﺭﻳﻌﺔ " ﺝ ‪ ٥‬ﺹ‬
‫‪ ٣٣٠‬ﺑﻌﻨﻮﺍﻥ )ﺟﻮﺍﺑﺎﺕ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻘﻤﻴﺔ(‪.‬‬
‫‪ - ٤٠‬ﻣﺼﺒﺎﺡ ﺍﻟﻤﺘﻬﺠﺪ‪ :‬ﻓﻲ ﺃﻋﻤﺎﻝ ﺍﻟﺴﻨﺔ ﻛﺒﻴﺮ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﺟﻞ ﺍﻟﻜﺘﺐ ﻓﻲ‬
‫ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﺩﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﺪﻭﺗﻬﺎ‪ ،‬ﻭﺃﺻﻠﻬﺎ ﻭﺩﻭﺣﺘﻬﺎ‪ ،‬ﻭﻣﻨﻪ ﺍﻗﺘﺒﺲ ﻛﺜﻴﺮ ﻣﻦ‬
‫ﻛﺘﺐ ﺍﻟﺒﺎﺏ‪ ،‬ﻙ )ﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺼﺒﺎﺡ( ﻻﺑﻦ ﺑﺎﻗﻲ ﻭ )ﺇﻳﻀﺎﺡ ﺍﻟﻤﺼﺒﺎﺡ( ﻟﻠﻨﻴﻠﻲ‬
‫ﻭ )ﺗﺘﻤﺎﺕ ﺍﻟﻤﺼﺒﺎﺡ( ﻓﻲ ﻋﺸﺮﺓ ﻣﺠﻠﺪﺍﺕ ﻛﻠﻬﺎ ﻛﺘﺎﺏ ﻣﺴﺘﻘﻞ‪ ،‬ﻭﻟﻪ ﻋﻨﻮﺍﻥ‬
‫ﺧﺎﺹ‪ ،‬ﻭﻫﻲ ﻟﻠﺴﻴﺪ ﺍﺑﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻭ )ﻗﺒﺲ ﺍﻟﻤﺼﺒﺎﺡ( ﻟﻠﺼﻬﺮﺷﺘﻲ‪ ،‬ﻭ )ﻣﻨﻬﺎﺝ‬
‫ﺍﻟﺼﻼﺡ( ﻟﻠﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ‪ ،‬ﻭﻟﻜﻞ ﻣﻦ ﺍﻟﻤﻮﻟﻰ ﺣﻴﺪﺭ ﻋﻠﻲ ﺍﻟﺸﻴﺮﻭﺍﻧﻲ ﺍﻟﻤﻌﺮﻭﻑ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٢٨‬‬

 ‫ﺑﺎﻟﻤﺠﻠﺴﻲ ﻭﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻟﻠﻪ ﺷﺒﺮ‪ ،‬ﻭﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ )ﻣﺨﺘﺼﺮ ﺍﻟﻤﺼﺒﺎﺡ(‬
‫ﻭ " ﻣﻨﻬﺎﺝ ﺍﻟﺼﻼﺡ " ﻻ ﺑﻦ ﻋﺒﺪ ﺭﺑﻪ ﺍﻟﺤﻠﻲ ﻭﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻃﺒﻊ ﻓﻲ ﻃﻬﺮﺍﻥ ﻋﻠﻰ ﻧﻔﻘﺔ‬
‫ﺍﻟﻤﺮﺣﻮﻡ ﺍﻟﺤﺎﺝ ﺳﻬﻢ ﺍﻟﻤﻠﻚ ﺑﻴﺎﺕ ﺍﻟﻌﺮﺍﻗﻲ ﺑﺘﺮﻏﻴﺐ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺘﻘﻲ ﺍﻟﺴﻴﺪ ﻋﻠﻢ ﺍﻟﻬﺪﻯ‬
‫ﺍﻟﻜﺎﺑﻠﻲ ﻧﺰﻳﻞ ﻣﻼﻳﺮ ﺃﺧﻴﺮﺍ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ ﺳﻨﺔ ‪ ١٣٣٨‬ﻩ ﻭﺑﻬﺎﻣﺸﻪ ﺗﺮﺟﻤﺔ ﻓﺎﺭﺳﻴﺔ‬
‫ﻟﻠﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺎﺱ ﺍﻟﻘﻤﻲ‪.‬‬
‫‪ - ٤١‬ﺍﻟﻤﻔﺼﺢ‪ :‬ﻓﻲ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﻬﺎﻣﺔ‪ ،‬ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻨﻪ ﻓﻲ‬
‫)ﻣﻜﺘﺒﺔ ﺭﺍﺟﻪ ﻓﻴﺾ ﺁﺑﺎﺩ( ﻓﻲ ﺍﻟﻬﻨﺪ‪ ،‬ﻭﺣﺼﻠﺖ ﻧﺴﺨﺔ ﻣﻨﻪ ﻟﺸﻴﺨﻨﺎ ﺍﻟﺤﺠﺔ ﺍﻟﻤﻴﺮﺯﺍ‬
‫ﺣﺴﻴﻦ ﺍﻟﻨﻮﺭﻱ‪ ،‬ﻭﺟﺪﻫﺎ ﻣﻊ )ﺍﻟﻨﻬﺎﻳﺔ( ﻭﻫﻲ ﺑﺨﻂ ﺃﺑﻲ ﺍﻟﻤﺤﺎﺳﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﺍﻟﺤﺴﻴﻦ ﺍﺑﻦ ﺑﺎﺑﻮﻳﻪ ﻛﺎﻥ ﺗﺎﺭﻳﺦ ﻛﺘﺎﺑﺘﻪ ﻟﻠﻨﻬﺎﻳﺔ ﺍﻟﺜﻼﺛﺎﺀ ‪ ١٥‬ﺭﺑﻴﻊ ﺍﻵﺧﺮ ﺳﻨﺔ ‪ ٥١٧‬ﻩ‬
‫ﻓﺎﺳﺘﻨﺴﺨﻬﺎ ﺟﻤﺎﻋﺔ ﻣﻨﻬﻢ‪ :‬ﺍﻟﺤﺠﺔ ﺍﻟﻤﺮﺣﻮﻡ ﺍﻟﻤﻴﺮﺯﺍ ﻣﺤﻤﺪ ﺍﻟﻄﻬﺮﺍﻧﻲ ﺍﻟﻌﺴﻜﺮﻱ‪،‬‬
‫ﻭﻫﻲ ﺑﺨﻄﻪ ﻓﻲ ﻣﻜﺘﺒﺘﻪ ﺑﺴﺎﻣﺮﺍﺀ‪.‬‬
‫‪ - ٤٢‬ﻣﻘﺘﻞ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﻓﻲ )ﺍﻟﻔﻬﺮﺳﺖ(‪،‬‬
‫ﻭﻋﻨﻪ ﻧﻘﻠﻨﺎﻩ ﻓﻲ ﺣﺮﻑ ﺍﻟﻤﻴﻢ ﻣﻦ )ﺍﻟﺬﺭﻳﻌﺔ( ﺍﻟﻤﺨﻄﻮﻁ‪.‬‬
‫‪ - ٤٣‬ﻣﻘﺪﻣﺔ ﻓﻲ ﺍﻟﻤﺪﺧﻞ ﺇﻟﻰ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ :‬ﺫﻛﺮﻩ ﺍﻟﻨﺠﺎﺷﻲ ﻓﻲ ﺭﺟﺎﻟﻪ‪،‬‬
‫ﻭﺍﻟﺸﻴﺦ ﻧﻔﺴﻪ ﻓﻲ )ﺍﻟﻔﻬﺮﺳﺖ( ﻭﻭﺻﻔﻬﺎ ﻓﻴﻪ ﺑﻘﻮﻟﻪ‪ :‬ﻟﻢ ﻳﻌﻤﻞ ﻣﺜﻠﻬﺎ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺭﺃﻳﺖ ﻓﻲ ﻛﺘﺐ ﺍﻟﺰﻋﻴﻢ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻤﺮﺣﻮﻡ ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ ﺍﻟﻜﻮﻩ ﻛﻤﺮﻱ‬
‫ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﺤﺠﺔ ﻧﺴﺨﺔ ﻣﻦ ﻛﺘﺎﺏ )ﺍﻟﻤﺴﺘﺠﺎﺩ ﻣﻦ ﺍﻻﺭﺷﺎﺩ( ﺗﺄﺭﻳﺦ ﻛﺘﺎﺑﺘﻬﺎ ﺳﻨﺔ‬
‫‪ ٩٨٢‬ﻩ‪ ،‬ﻭﻓﻲ ﺣﺎﺷﻴﺘﻬﺎ ﻛﺘﺎﺏ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻣﻨﺴﻮﺏ ﺇﻟﻰ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻄﻮﺳﻲ‪،‬‬
‫ﺃﻭﻟﻪ‪) :‬ﺇﺫﺍ ﺳﺄﻟﻚ ﺳﺎﺋﻞ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺍﻻﻳﻤﺎﻥ؟‪ .‬ﻓﻘﻞ‪ :‬ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻠﻪ‬
‫ﻭﺑﺎﻟﺮﺳﻮﻝ ﻭﺑﻤﺎ ﺟﺎﺀ ﺑﻪ ﻭﺑﺎﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺑﺎﻟﺪﻟﻴﻞ ﻻ ﺑﺎﻟﺘﻘﻠﻴﺪ‪،‬‬
‫ﻭﻫﻮ ﻣﺮﻛﺐ ﻣﺒﻮﺏ ﻋﻠﻰ ﺧﻤﺴﺔ ﺃﺭﻛﺎﻥ ﻣﻦ ﻋﺮﻓﻬﺎ ﻛﺎﻥ ﻣﺆﻣﻨﺎ‪ ،‬ﻭﻣﻦ ﺟﺤﺪﻫﺎ‬
‫ﻛﺎﻥ ﻛﺎﻓﺮﺍ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﻨﺒﻮﺓ ﻭﺍﻹﻣﺎﻣﺔ ﻭﺍﻟﻤﻌﺎﺩ‪ ،‬ﻭﺣﺪ ﺍﻟﺘﻮﺣﻴﺪ‪- ...‬‬
‫ﺇﻟﻰ ﻗﻮﻟﻪ‪ - :‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﻪ ﻣﻮﺟﻮﺩ ﺃﻥ ﺍﻟﻌﺎﻟﻢ ﺃﺛﺮﻩ ﻭﻋﻨﺎﻭﻳﻨﻪ ﺇﻟﻰ ﺁﺧﺮﻩ‬
‫ﻫﻜﺬﺍ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻛﺬﺍ ﻓﻬﻮ ﻛﺬﺍ ﺇﻟﺦ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺍﻟﻤﻘﺪﻣﺔ‪،‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٢٩‬‬

 ‫ﻭﻧﺴﺨﺔ ﺃﺧﺮﻱ ﻣﻨﻪ ﺑﻌﻴﻨﻪ ﻓﻲ ﻣﺠﻤﻮﻋﺔ ﻛﺎﻧﺖ ﻓﻲ )ﻣﻜﺘﺒﺔ ﺍﻟﻤﻮﻟﻰ ﻣﺤﻤﺪ ﻋﻠﻲ‬
‫ﺍﻟﺨﻮﺍﻧﺴﺎﺭﻱ(‬
‫ﻓﻲ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﻣﻦ ﺩﻭﻥ ﻧﺴﺒﺘﻬﺎ ﺇﻟﻰ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﺗﺎﺭﻳﺦ ﻛﺘﺎﺑﺘﻬﺎ ‪ ٩٨٢‬ﻩ ﺃﻳﻀﺎ‪،‬‬
‫ﻭﻣﻌﻬﺎ ﻓﻲ ﺍﻟﻤﺠﻤﻮﻋﺔ )ﺍﻟﻨﻜﺖ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ( ﻟﻠﺸﻴﺦ ﺍﻟﻤﻔﻴﺪ‪ ،‬ﻭ )ﻣﺨﺘﺼﺮ ﺍﻟﺘﺤﻔﺔ‬
‫ﺍﻟﻜﻼﻣﻴﺔ(‪ ،‬ﻭﻧﺴﺨﺔ ﺛﺎﻟﺜﺔ ﻋﻠﻴﻬﺎ ﺧﻂ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻓﻲ )ﻣﻜﺘﺒﺔ ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ ﺍﻟﻤﺸﻜﺎﺓ(‬
‫ﻓﻲ ﻃﻬﺮﺍﻥ ﻛﺘﺐ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﻣﺎ ﻟﻔﻈﻪ‪:‬‬
‫)ﻣﻘﺪﻣﺔ ﺍﻟﻜﻼﻡ‪ .‬ﺗﺼﻨﻴﻒ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺍﻟﻮﺭﻉ ﻗﺼﻮﺓ ﺍﻟﻌﺎﺭﻓﻴﻦ‪ ،‬ﻭﺣﺠﺔ ﺍﻟﻠﻪ‬
‫ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﺤﻜﻤﺎﺀ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪ ،‬ﺃﺑﻲ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﻄﻮﺳﻲ ﻣﺘﻌﻨﺎ ﺍﻟﻠﻪ ﺑﻄﻮﻝ ﺑﻘﺎﺋﻪ ﻭﻧﻔﻌﻨﺎ ﺑﻌﻠﻮﻣﻪ(‪ .‬ﻭﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻣﻨﻪ ﻣﺎ ﻟﻔﻈﻪ‪) :‬ﻗﺮﺃ ﻋﻠﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺑﺤﺚ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻪ ﺻﺎﺣﺒﻪ ﻓﻲ ﻋﺪﺓ ﻣﺠﺎﻟﺲ‬
‫ﺁﺧﺮﻫﺎ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺍﻟﻤﺤﺮﻡ ﻟﺴﻨﺔ ﺧﻤﺲ ﻭﺃﺭﺑﻌﻴﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺑﺤﺪﻭﺩ‬
‫ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﺘﺒﻪ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﺑﻦ ﻋﻠﻲ ﻭﻟﻠﻪ ﺍﻟﺤﻤﺪ ﻭﺍﻟﻤﻨﺔ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻰ‬
‫ﻣﺤﻤﺪ ﻭﺁﻟﻪ ﺍﻟﻄﻴﺒﻴﻦ(‪ .‬ﻭﺁﺧﺮﻫﺎ ﻣﺎ ﻧﺼﻪ‪) :‬ﻣﻔﻴﺾ ﺍﻟﺤﻴﺎﺓ ﻭﺑﺎﺭﺉ ﺍﻟﻨﺴﻤﺔ ﻭﻫﻮ‬
‫ﺍﻟﻤﺴﺘﺤﻖ ﻟﻪ ﺩﺍﺋﻤﺎ ﺳﺮﻣﺪﺍ ﻭﺣﺴﺒﻲ ﺍﻟﻠﻪ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ﺭﺏ ﺃﺗﻤﻢ ﺑﺎﻟﺨﻴﺮ‪ .‬ﻭﻗﻊ ﺍﻟﻔﺮﺍﻍ‬
‫ﻣﻦ ﺍﺳﺘﻨﺴﺎﺧﻪ ﺑﺘﻮﻓﻴﻖ ﺍﻟﻠﻪ ﻭﺑﺤﺴﻦ ﻣﻌﻮﻧﺘﻪ ﺳﺎﺩﺱ ﻋﺸﺮﻳﻦ ‪ -‬ﻛﺬﺍ ‪ -‬ﻣﻦ ﺭﺟﺐ‬
‫ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﻴﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻓﻲ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻳﺪ ﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ‬
‫ﻣﺤﻤﻮﺩ ﺑﻦ ﻋﻠﻲ ﺍﻟﺨﻮﺍﺭﺯﻣﻲ ﺣﺎﻣﺪﺍ ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﺼﻠﻴﺎ ﻋﻠﻰ ﻧﺒﻴﻪ‪(...‬‬
‫‪ - ٤٤‬ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ ﻓﻲ ﻣﺠﺮﺩ ﺍﻟﻌﻤﻞ‪ :‬ﺫﻛﺮﻩ ﻓﻲ )ﺍﻟﻔﻬﺮﺳﺖ( ﺃﻳﻀﺎ‪.‬‬
‫‪ - ٤٥‬ﺍﻟﻨﻘﺾ ﻋﻠﻰ ﺍﺑﻦ ﺷﺎﺫﺍﻥ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻟﻐﺎﺭ‪ :‬ﺫﻛﺮﻩ ﻛﺬﻟﻚ ﻓﻲ )ﺍﻟﻔﻬﺮﺳﺖ(‬
‫ﻭﺫﻛﺮﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﻣﻬﺪﻱ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ ﻓﻲ )ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺮﺟﺎﻟﻴﺔ(‪ :‬ﻭﻗﺎﻝ ﺇﻧﻪ ﻧﻘﺾ‬
‫ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻟﻐﺎﺭ ﻭﻣﺴﺄﻟﺔ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﻈﺎﻫﺮ ﻛﻼﻣﻪ ﺃﻧﻪ ﺭﺁﻩ‪.‬‬
‫‪ - ٤٦‬ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻣﺠﺮﺩ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﺘﺎﻭﻱ‪ :‬ﻣﻦ ﺃﻋﻈﻢ ﺁﺛﺎﺭﻩ ﻭﺃﺟﻞ ﻛﺘﺐ ﺍﻟﻔﻘﻪ‪،‬‬
‫ﻭﻣﺘﻮﻥ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﺃﺣﺼﻲ ﻓﻲ ﻓﻬﺮﺳﻪ ﺍﻟﻤﺨﻄﻮﻁ ﻋﻨﺪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻫﺎﺩﻱ ﺁﻝ‬
‫ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ‪ ،‬ﻓﻲ ‪ ٢٢‬ﻛﺘﺎﺑﺎ ﻭ ‪ ٢١٤‬ﺑﺎﺑﺎ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﻣﻦ ﻟﺪﻥ ﻋﺼﺮ ﻣﺼﻨﻔﻪ ﺇﻟﻰ ﺯﻣﺎﻥ ﺍﻟﻤﺤﻘﻖ ﺍﻟﺤﻠﻲ ﻛﺎﻟﺸﺮﺍﻳﻊ ﺑﻌﺪ ﻣﺆﻟﻔﻬﺎ‪ ،‬ﻓﻜﺎﻥ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣٠‬‬

 ‫ﺑﺤﺜﻬﻢ ﻭﺗﺪﺭﻳﺴﻬﻢ ﻓﻴﻪ‪ ،‬ﻭﺷﺮﻭﺣﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺨﺼﻮﻧﻪ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻭﺍﻹﺟﺎﺯﺓ‪،‬‬
‫ﻭﻟﻪ ﺷﺮﻭﺡ ﻣﺘﻌﺪﺩﺓ ﺫﻛﺮﻧﺎﻫﺎ ﻓﻲ ﻣﺤﺎﻟﻬﺎ ﻣﻦ )ﺍﻟﺬﺭﻳﻌﺔ(‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﻣﻨﻪ ﻋﺪﺓ‬
‫ﻧﺴﺦ ﺃﻗﺪﻣﻬﺎ ﺑﺨﻂ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻔﺮﺍﻫﺎﻧﻲ‬
‫ﻓﺮﻍ ﻣﻦ ﻛﺘﺎﺑﺘﻬﺎ ﻏﺮﺓ ﺭﺟﺐ ﺳﻨﺔ ‪ ٥٩١‬ﻩ ﺭﺃﻳﺘﻬﺎ ﻓﻲ )ﻣﻜﺘﺒﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺠﺔ‬
‫ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺤﺴﻴﻦ ﺍﻟﻄﻬﺮﺍﻧﻲ( ﺍﻟﺸﻬﻴﺮ ﺑﺸﻴﺦ ﺍﻟﻌﺮﺍﻗﻴﻦ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺴﺦ‬
‫ﺍﻟﺘﻲ ﺫﻛﺮﺕ ﺧﺼﻮﺻﻴﺎﺗﻬﺎ ﻣﻔﺼﻼ ﻓﻲ ﺣﺮﻑ ﺍﻟﻨﻮﻥ ﻣﻦ )ﺍﻟﺬﺭﻳﻌﺔ( ﻋﻨﺪ ﺫﻛﺮ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻗﺪ ﻃﺒﻊ ﻛﺘﺎﺏ ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﺳﻨﺔ ‪ ١٢٧٦‬ﻩ ﻣﻊ )ﻧﻜﺖ ﺍﻟﻨﻬﺎﻳﺔ( ﻟﻠﻤﺤﻘﻖ‬
‫ﻭ )ﺍﻟﺠﻮﺍﻫﺮ( ﻟﻠﻘﺎﺿﻲ ﻭﻏﻴﺮﻫﻤﺎ ﻓﻲ ﻣﺠﻠﺪ ﻛﺒﻴﺮ‪ ،‬ﻭﻟﻪ ﺗﺮﺟﻤﺔ ﻓﺎﺭﺳﻴﺔ ﻟﺒﻌﺾ‬
‫ﺍﻷﺻﺤﺎﺏ ﺍﻟﻤﻘﺎﺭﺑﻴﻦ ﻟﻌﺼﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ﻭﻫﻲ ﻧﺴﺨﺔ ﻋﺘﻴﻘﺔ ﺭﺃﻳﺘﻬﺎ ﻓﻲ )ﻣﻜﺘﺒﺔ‬
‫ﺍﻟﺴﻴﺪ ﻧﺼﺮ ﺍﻟﻠﻪ ﺍﻷﺧﻮﻱ( ﻓﻲ ﻃﻬﺮﺍﻥ ﻛﻤﺎ ﺫﻛﺮﺗﻪ ﻓﻲ )ﺍﻟﺬﺭﻳﻌﺔ( ﺝ ‪ ٤‬ﺹ ‪.١٤٤ - ١٤٣‬‬
‫‪ - ٤٧‬ﻫﺪﺍﻳﺔ ﺍﻟﻤﺴﺘﺮﺷﺪ ﻭﺑﺼﻴﺮﺓ ﺍﻟﻤﺘﻌﺒﺪ‪ :‬ﻓﻲ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﺫﻛﺮﻩ‬
‫ﺍﻟﺸﻴﺦ ﻓﻲ )ﺍﻟﻔﻬﺮﺳﺖ( ﻭﻋﻨﻪ ﻧﻘﻠﻨﺎﻩ ﻓﻲ ﺣﺮﻑ ﺍﻟﻬﺎﺀ ﺍﻟﻤﺨﻄﻮﻁ ﻣﻦ )ﺍﻟﺬﺭﻳﻌﺔ(‪.‬‬
‫ﻫﺬﺍ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﺳﻤﺎﺀ ﻣﺆﻟﻔﺎﺕ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺃﻋﻠﻰ ﺍﻟﻠﻪ ﻣﻘﺎﻣﻪ ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ‬
‫ﻣﻮﺟﻮﺩ ﻭﻣﺎ ﻫﻮ ﻣﻔﻘﻮﺩ‪ ،‬ﻭﻟﻌﻞ ﻫﻨﺎﻙ ﻣﺎ ﻟﻢ ﻧﻮﻓﻖ ﻟﻠﻌﺜﻮﺭ ﻋﻠﻴﻪ )ﻭﻓﻮﻕ ﻛﻞ ﺫﻱ ﻋﻠﻢ‬
‫ﻋﻠﻴﻢ(‪.‬‬
‫ﻣﺸﺎﻳﺨﻪ ﻭﺃﺳﺎﺗﺬﺗﻪ‪ :‬ﺇﻥ ﻣﺸﺎﻳﺦ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺃﺳﺎﺗﺬﺗﻪ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻛﺜﻴﺮﻭﻥ‪ ،‬ﻓﻘﺪ‬
‫ﺃﺣﺼﻰ ﺷﻴﺨﻨﺎ ﺍﻟﺤﺠﺔ ﺍﻟﻤﻴﺮﺯﺍ ﺣﺴﻴﻦ ﺍﻟﻨﻮﺭﻱ ﻓﻲ " ﻣﺴﺘﺪﺭﻙ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ " ﺝ ‪٣‬‬
‫ﺹ ‪ ٥٠٩‬ﺳﺒﻌﺔ ﻭﺛﻼﺛﻴﻦ ﺷﺨﺼﺎ ﺍﺳﺘﺨﺮﺝ ﺃﺳﻤﺎﺀﻫﻢ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﻣﻦ‬
‫)ﺍﻹﺟﺎﺯﺓ ﺍﻟﻜﺒﻴﺮﺓ( ﺍﻟﺘﻲ ﻛﺘﺒﻬﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ‪ -‬ﺃﻋﻠﻰ ﺍﻟﻠﻪ ﻣﻘﺎﻣﻪ ‪ -‬ﻷﻭﻻﺩ ﺍﻟﺴﻴﺪ‬
‫ﺍﺑﻦ ﺯﻫﺮﺓ ﺍﻟﺤﻠﺒﻲ ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫ﺇﻻ ﺃﻥ ﻣﺸﺎﻳﺨﻪ ﺍﻟﺬﻳﻦ ﺗﺪﻭﺭ ﺭﻭﺍﻳﺘﻪ ﻋﻠﻴﻬﻢ ﻓﻲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺃﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﻋﻨﻬﻢ ﻭﺗﻜﺮﺭ ﺫﻛﺮﻫﻢ ﻓﻲ )ﺍﻟﻔﻬﺮﺳﺖ( ﻭﻓﻲ ﻣﺸﻴﺨﺔ ﻛﻞ ﻣﻦ ﻛﺘﺎﺑﻴﻪ )ﺍﻟﺘﻬﺬﻳﺐ(‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣١‬‬

 ‫ﻭ )ﺍﻻﺳﺘﺒﺼﺎﺭ( ﺧﻤﺴﺔ‪ ،‬ﻭﺇﻟﻴﻚ ﺃﺳﻤﺎﺀﻫﻢ ﺣﺴﺐ ﺣﺮﻭﻑ ﺍﻟﻬﺠﺎﺀ ﻻ ﺗﻔﺎﻭﺕ‬
‫ﺍﻟﺪﺭﺟﺎﺕ‪ - ١ :‬ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﺒﺰﺍﺯ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ‬
‫ﺍﻟﺤﺎﺷﺮ ﻣﺮﺓ‪ ،‬ﻭﺑﺎﺑﻦ ﻋﺒﺪﻭﻥ ﺃﺧﺮﻯ‪ ،‬ﻭﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٤٢٣‬ﻩ‪ - ٢ .‬ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ‬
‫ﺑﻦ ﻣﻮﺳﻰ‪ .‬ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺼﻠﺖ ﺍﻷﻫﻮﺍﺯﻱ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٤٠٨‬ﻩ‪.‬‬
‫‪ - ٣‬ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﻪ ﺑﻦ ﺍﻟﻐﻀﺎﺋﺮﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٤١١‬ﻩ‪.‬‬
‫‪ - ٤‬ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺟﻴﺪ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ‬
‫‪ ٤٠٨‬ﻩ‪.‬‬
‫‪ - ٥‬ﺷﻴﺦ ﺍﻷﻣﺔ ﻭﻣﻌﻠﻤﻬﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺍﻟﺸﻬﻴﺮ ﺑﺎﻟﺸﻴﺦ‬
‫ﺍﻟﻤﻔﻴﺪ ﻭﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٤١٣‬ﻩ‪.‬‬
‫ﻫﺆﻻﺀ ﺍﻟﺨﻤﺴﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻛﺜﺮ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻬﻢ ﻓﻲ ﻛﺘﺒﻪ ﺍﻟﻤﻬﻤﺔ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ‬
‫ﻋﻦ ﺑﺎﻗﻲ ﻣﺸﺎﻳﺨﻪ ﻓﻲ ﻛﺘﺒﻪ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻭﻏﻴﺮﻫﺎ ﻟﻜﻦ ﻻ ﺑﻬﺬﻩ ﺍﻟﻜﺜﺮﺓ‪ ،‬ﻭﺇﻟﻰ ﺍﻟﻘﺎﺭﺉ‬
‫ﺃﺳﻤﺎﺀﻫﻢ ﻣﺮﺗﺒﺔ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﻟﻬﺠﺎﺀ‪:‬‬
‫‪ - ١‬ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﺍﻟﺼﻔﺎﺭ‬
‫‪ - ٢‬ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺳﻮﺍﺭ ﺍﻟﻤﻐﺮﺑﻲ‪ .‬ﻋﺪﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ﻓﻲ )ﺍﻹﺟﺎﺯﺓ‬
‫ﺍﻟﻜﺒﻴﺮﺓ( ﻣﻦ ﻣﺸﺎﻳﺨﻪ ﻣﻦ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫‪ - ٣‬ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻃﺎﻟﺐ ﺑﻦ ﻏﺮﻭﺭ‪.‬‬
‫‪ - ٤‬ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﻄﺒﺮﻱ ﺍﻟﺤﻮﻳﺮﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤٠٨‬ﻩ‪.‬‬
‫‪ - ٥‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺃﺧﻮ ﺳﺮﻭﺓ‪.‬‬
‫‪ - ٦‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺍﻟﻔﺎﺭﺳﻲ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣٢‬‬

 ‫‪ - ٧‬ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺷﺎﺫﺍﻥ ﺍﻟﻤﺘﻜﻠﻢ‪ .‬ﻭﻗﺪ ﻋﺪﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ﻓﻲ )ﺍﻹﺟﺎﺯﺓ‬
‫ﺍﻟﻜﺒﻴﺮﺓ( ﻣﻦ ﻣﺸﺎﻳﺨﻪ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﺃﻳﻀﺎ‪ - ٨ .‬ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﺴﻜﺮﻱ‪ .‬ﻗﺎﻝ ﺻﺎﺣﺐ‬
‫)ﺍﻟﺮﻳﺎﺽ(‪ :‬ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ‬
‫ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﺍﻟﺰﻳﺪﻳﺔ‪ .‬ﺃﻗﻮﻝ‪ :‬ﺍﺳﺘﺒﻌﺪ ﺷﻴﺨﻨﺎ ﺍﻟﻨﻮﺭﻱ ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﻣﺴﺘﺪﻻ ﺑﻤﺎ‬
‫ﻭﺟﺪﻩ ﻣﻦ ﺭﻭﺍﻳﺎﺗﻪ ﺍﻟﺘﻲ ﻻ ﻳﺮﻭﻳﻬﺎ ﺃﺑﻨﺎﺀ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻟﻢ ﻳﻨﻒ ﻛﻮﻧﻪ ﺯﻳﺪﻳﺎ‪.‬‬
‫‪ - ٩‬ﺃﺣﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﺰﻭﻳﻨﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤٠٨‬ﻩ‪.‬‬
‫‪ - ١٠‬ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺷﻲ ﺻﺎﺣﺐ )ﻛﺘﺎﺏ‬
‫ﺍﻟﺮﺟﺎﻝ( ﺍﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٤٥٠‬ﻩ‪.‬‬
‫‪ - ١١‬ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺣﺴﻜﺔ ﺍﻟﻘﻤﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ‪ ٤٠٨‬ﻩ‪.‬‬
‫‪ - ١٢‬ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻤﺤﻤﺪﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ‬
‫‪ ٤٠٨‬ﻩ‪.‬‬
‫‪ - ١٣‬ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺷﻨﺎﺱ ﺍﻟﻤﻌﺮﻭﻑ‬
‫ﺑﺎﺑﻦ ﺍﻟﺤﻤﺎﻣﻲ ﺍﻟﺒﺰﺍﺯ‪ .‬ﻋﺒﺮ ﻋﻨﻪ ﻛﺬﻟﻚ ﺍﻟﺴﻴﺪ ﺍﺑﻦ ﻃﺎﻭﻭﺱ ﻓﻲ )ﺍﻻﻗﺒﺎﻝ( ﻓﻲ ﻋﻤﻞ‬
‫ﻳﻮﻡ ﺍﻟﻐﺪﻳﺮ ﻭﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺍﻟﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ ﻓﻲ )ﺇﺛﺒﺎﺕ ﺍﻟﻬﺪﺍﺓ(‪ ،‬ﻭﺫﻛﺮ ﺷﻴﺨﻨﺎ‬
‫ﺍﻟﻨﻮﺭﻱ ﻓﻲ ﻋﺪﺍﺩ ﻣﺸﺎﻳﺦ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺤﺴﻦ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺤﻤﺎﻣﻲ‪.‬‬
‫ﻭﻫﻤﺎ ﻭﺍﺣﺪ ﺣﺘﻤﺎ‪ ،‬ﻭﻗﺪ ﻋﺒﺮ ﻋﻨﻪ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ ﺑﺄﺑﻲ ﺍﻟﺤﺴﻦ ﻣﺤﻤﺪ ﺑﻦ‬
‫ﺇﺳﻤﺎﻋﻴﻞ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺻﺪﺭ ﺇﺳﻨﺎﺩ ﺑﻌﺾ ﻧﺴﺦ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﺴﺠﺎﺩﻳﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ‬
‫ﺍﻟﺮﺟﻞ ﻫﻮ ﺍﻟﺮﺍﻭﻱ ﻟﻠﺼﺤﻴﻔﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺑﻨﺴﺨﺔ ﻣﺨﺎﻟﻔﺔ ﻟﻠﺼﺤﻴﻔﺔ ﺍﻟﻤﺸﻬﻮﺭﺓ ﻓﻲ ﺑﻌﺾ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﻓﻲ ﻋﺪﺩ ﺍﻷﺩﻋﻴﺔ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻟﻪ ﺻﺎﺣﺐ‬
‫)ﺍﻟﺮﻳﺎﺽ( ﻭﺫﻛﺮ ﻭﺟﻮﺩ ﻋﺪﺓ ﻧﺴﺦ ﻣﻨﻬﺎ ﺇﺣﺪﺍﻫﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﻗﺪ ﻳﻌﺒﺮ ﻋﻨﻪ ﺃﻳﻀﺎ‬
‫ﺑﺎﻟﺤﺴﻦ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﻭﻗﺪ ﺗﺮﺟﻢ ﻟﻪ ﺑﻬﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻓﻲ )ﺃﻣﻞ ﺍﻵﻣﻞ( ﺹ ‪٤٦٧‬‬
‫ﻣﻦ ﻃﺒﻌﺔ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٠٧‬ﻩ ﺍﻟﺘﻲ ﻫﻲ ﻣﻊ )ﺍﻟﺮﺟﺎﻝ ﺍﻟﻜﺒﻴﺮ( ﻣﺴﻠﺴﻠﺔ ﺍﻷﺭﻗﺎﻡ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﺗﻮﻫﻢ ﻓﻴﻪ ﺷﻴﺨﻨﺎ ﺍﻟﻨﻮﺭﻱ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﻓﺬﻛﺮﻩ ﺑﻬﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎﻩ‬
‫ﻣﺤﺘﻤﻼ ﺍﻟﺘﻌﺪﺩ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﺴﻴﺪ ﺍﺑﻦ ﻃﺎﻭﻭﺱ ﻓﻲ ﺃﻭﺍﺧﺮ )ﺍﻻﻗﺒﺎﻝ( ﻋﻦ ﺃﺻﻞ ﻛﺘﺎﺏ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣٣‬‬

 ‫ﺍﻟﺤﺴﻦ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻭﻣﺮﺍﺩﻩ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺃﻳﻀﺎ‪ ،‬ﻭﻳﻌﺒﺮ ﻋﻨﻪ ﺑﺎﺑﻦ‬
‫ﺃﺷﻨﺎﺱ ﻭﺑﺎﺑﻦ ﺍﻷﺷﻨﺎﺱ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺍﺳﻤﻪ ﻭﻧﺴﺒﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﻗﺪ ﺗﺮﺟﻢ ﻟﻪ ﺑﻬﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﺼﺤﻴﺢ ﻣﻌﺎﺻﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺨﻄﻴﺐ ﻓﻲ )ﺗﺄﺭﻳﺦ‬
‫ﺑﻐﺪﺍﺩ( ﺝ ‪ ٧‬ﺹ ‪ ٤٢٦ - ٤٢٥‬ﻓﻘﺎﻝ‪:‬‬
‫‪ ...‬ﻛﺘﺒﺖ ﻋﻨﻪ ﺷﻴﺌﺎ ﻳﺴﻴﺮﺍ‪ ،‬ﻭﻛﺎﻥ ﺳﻤﺎﻋﻪ ﺻﺤﻴﺤﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﺭﺍﻓﻀﻴﺎ‬
‫ﺧﺒﻴﺚ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﺠﻠﺲ ﻓﻲ ﺩﺍﺭﻩ ﺑﺎﻟﻜﺮﺥ ﻳﺤﻀﺮﻩ ﺍﻟﺸﻴﻌﺔ ﻭﻳﻘﺮﺃ ﻋﻠﻴﻬﻢ‬
‫ﻣﺜﺎﻟﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﻠﻌﻦ ﻋﻠﻰ ﺍﻟﺴﻠﻒ‪ ...‬ﺳﺄﻟﺘﻪ ﻋﻦ ﻣﻮﻟﺪﻩ ﻓﻘﺎﻝ ﻓﻲ ﺷﻮﺍﻝ ﻣﻦ‬
‫ﺳﻨﺔ ‪ ٣٥٩‬ﻩ ﻭﻣﺎﺕ ﻓﻲ ﻟﻴﻠﺔ ﺍﻷﺭﺑﻌﺎﺀ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ‪ ٤٣٩‬ﻩ ﻭﺩﻓﻦ‬
‫ﺻﺒﻴﺤﺔ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻓﻲ ﻣﻘﺒﺮﺓ ﺑﺎﺏ ﺍﻟﻜﻨﺎﺱ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺃﺷﻨﺎﺱ ﺑﻔﺘﺢ ﺍﻷﻟﻒ ﻭﺳﻜﻮﻥ ﺍﻟﺸﻴﻦ ﺍﻟﻤﻌﺠﻤﺔ ﻭﻓﺘﺢ ﺍﻟﻨﻮﻥ ﺛﻢ‬
‫ﺍﻷﻟﻒ ﺍﻟﺴﺎﻛﻨﺔ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﺍﻟﺴﻴﻦ ﺍﻟﻤﻬﻤﻠﺔ‪ :‬ﺍﺳﻢ ﻏﻼﻡ ﻟﺠﻌﻔﺮ ﺍﻟﻤﺘﻮﻛﻞ‪.‬‬
‫‪ - ١٤‬ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﻔﺤﺎﻡ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ‬
‫ﺍﻟﻔﺤﺎﻡ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤٠٨‬ﻩ‪.‬‬
‫‪ - ١٥‬ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﺣﺴﻨﺒﺶ ﺍﻟﻤﻘﺮﺉ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤٠٨‬ﻩ‪.‬‬
‫‪ - ١٦‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﺰﻭﻳﻨﻲ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤٠٨‬ﻩ‪.‬‬
‫‪ - ١٧‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺍﻟﻘﻤﻲ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺨﻴﺎﻁ‪.‬‬
‫‪ - ١٨‬ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺃﺑﻲ ﻣﺤﻤﺪ ﻫﺎﺭﻭﻥ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺘﻠﻌﻜﺒﺮﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ‬
‫‪ ٤٠٨‬ﻩ‪.‬‬
‫‪ - ١٩‬ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺤﻤﻴﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻤﻘﺮﺉ ﺍﻟﻨﻴﺸﺎﺑﻮﺭﻱ‪.‬‬
‫‪ - ٢٠‬ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﻬﺪﻱ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤١٠‬ﻩ‪.‬‬
‫‪ - ٢١‬ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ﺍﻟﻤﻘﺮﺉ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣٤‬‬

 ‫ﺑﺎﺑﻦ ﺍﻟﺤﻤﺎﻣﻲ ﺍﻟﻤﻘﺮﺉ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤٠٨‬ﻩ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ ﺍﺑﻦ ﺃﺷﻨﺎﺱ ﺍﻟﻤﻌﺮﻭﻑ‬
‫ﺑﺎﺑﻦ ﺍﻟﺤﻤﺎﻣﻲ ﺍﻟﻤﺎﺭ ﺫﻛﺮﻩ ﻓﻼ ﺗﺘﻮﻫﻢ‪.‬‬
‫‪ - ٢٢‬ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﻋﻠﻢ ﺍﻟﻬﺪﻯ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻣﻮﺳﻰ‬
‫ﺍﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻹﻣﺎﻡ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٤٣٦‬ﻩ‪.‬‬
‫‪ - ٢٣‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺷﺒﻞ ﺑﻦ ﺃﺳﺪ ﺍﻟﻮﻛﻴﻞ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤١٠‬ﻩ‪.‬‬
‫‪ - ٢٤‬ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺍﻟﺘﻨﻮﺧﻲ ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻲ ﻋﻠﻲ ﺍﻟﻤﺤﺴﻦ ﺍﺑﻦ‬
‫ﺍﻟﻘﺎﺿﻲ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺍﻟﻔﻬﻢ ﺩﺍﻭﺩ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺗﻤﻴﻢ ﺍﻟﻘﺤﻄﺎﻧﻲ‬
‫ﻣﻦ ﺗﻼﻣﺬﺗﻪ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻗﺪ ﻋﺪﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ﻓﻲ )ﺍﻹﺟﺎﺯﺓ‬
‫ﺍﻟﻜﺒﻴﺮﺓ( ﻣﻦ ﻣﺸﺎﻳﺨﻪ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﺃﻳﻀﺎ‪.‬‬
‫ﻟﻜﻦ ﺻﺎﺣﺐ )ﺍﻟﺮﻳﺎﺽ( ﻗﺎﻝ ﻓﻲ ﺗﺮﺟﻤﺘﻪ‪ :‬ﺍﻷﻛﺜﺮ ﺃﻧﻪ ﻣﻦ ﺍﻹﻣﺎﻣﻴﺔ‪.‬‬
‫)ﺃﻗﻮﻝ(‪ :‬ﻟﻪ ﺗﺮﺟﻤﺔ ﻓﻲ )ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ( ﺃﻳﻀﺎ ﺝ ‪ ١٤‬ﺹ ‪١٢٤ - ١١٠‬‬
‫ﺃﺛﺒﺖ ﻧﺴﺒﻪ ﻓﻴﻬﺎ ﺇﻟﻰ ﻗﻀﺎﻋﺔ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﻛﺎﻥ ﻣﻘﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ ﻓﻲ ﺷﺒﺎﺑﻪ ﻭﺇﻥ‬
‫ﺍﻟﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺳﻤﻊ ﻣﻨﻪ‪ :‬ﺃﻧﻪ ﻭﻟﺪ ﺳﻨﺔ ‪ ٣٧٠‬ﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺇﻧﻪ ﺗﻮﻓﻲ ﻓﻲ ‪ ٤٤٧‬ﻩ‪.‬‬
‫‪ - ٢٥‬ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺑﺸﺮﺍﻥ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ‬
‫ﺑﺸﺮﺍﻥ ﺍﻟﻤﻌﺪﻝ ﻭﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤١١‬ﻩ‪.‬‬
‫‪ - ٢٦‬ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ ﺍﻟﻔﻮﺍﺭﺱ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤١١‬ﻩ‪.‬‬
‫‪ - ٢٧‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﻣﺤﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺤﺮﺍﻧﻲ ﻣﻦ ﺃﻫﻞ ﻃﻮﺱ ﻭﺍﻟﻤﻈﻨﻮﻥ ﺃﻧﻪ‬
‫ﻣﻦ ﻣﺸﺎﻳﺨﻪ ﻗﺒﻞ ﻫﺠﺮﺗﻪ ﺇﻟﻰ ﺍﻟﻌﺮﺍﻕ‪.‬‬
‫‪ - ٢٨‬ﻣﺤﻤﺪ ﺑﻦ ﺳﻨﺎﻥ‪ .‬ﻋﺪﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ﻓﻲ )ﺍﻹﺟﺎﺯﺓ ﺍﻟﻜﺒﻴﺮﺓ( ﻣﻦ ﻣﺸﺎﻳﺨﻪ‬
‫ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﺃﻳﻀﺎ‪.‬‬
‫‪ - ٢٩‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﻤﻮﻱ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤١٣‬ﻩ‪.‬‬
‫‪ - ٣٠‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺧﺸﻴﺶ ﺑﻦ ﻧﻀﺮ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﻤﻴﻤﻲ‬
‫ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤٠٨‬ﻩ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣٥‬‬

‫‪ - ٣١‬ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺨﻠﺪ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٤١٧‬ﻩ‪.‬‬
‫‪ - ٣٢‬ﺍﻟﺴﻴﺪ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻫﻼﻝ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺤﻔﺎﺭ ﺍﻟﻤﻮﻟﻮﺩ ﺳﻨﺔ ‪ ٣٢٢‬ﻩ‬
‫ﻭﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ٤١٤‬ﻩ‪.‬‬
‫ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻨﺎﻫﻢ ﻣﻦ ﻣﺸﺎﻳﺦ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﻭﻫﻢ ﺍﺛﻨﺎﻥ‬
‫ﻭﺛﻼﺛﻮﻥ ﻭﺫﻛﺮﻧﺎ ﻗﺒﻠﻬﻢ ﺧﺎﺻﺔ ﻣﺸﺎﻳﺨﻪ ﻭﻫﻢ ﺧﻤﺴﺔ ﻓﻴﻜﻮﻥ ﺍﻟﻤﺠﻤﻮﻉ ﺳﺒﻌﺔ‬
‫ﻭﺛﻼﺛﻴﻦ‪ ،‬ﺇﻻ ﺃﻥ ﺷﻴﺨﻨﺎ ﺍﻟﻨﻮﺭﻱ ﻟﻤﺎ ﺃﻭﺭﺩﻫﻢ ﻓﻲ )ﺍﻟﻤﺴﺘﺪﺭﻙ( ﺗﻤﺖ ﻋﺪﺗﻬﻢ ﺛﻤﺎﻧﻴﺔ‬
‫ﻭﺛﻼﺛﻴﻦ‪ ،‬ﻭﺫﻟﻚ ﻟﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺗﻜﺮﻳﺮﻩ ﺍﺳﻢ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ‬
‫ﺍﻷﺷﻨﺎﺱ ﺑﻌﻨﻮﺍﻥ ﺍﻟﺤﺴﻦ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ‪ ،‬ﻭﻗﺪ ﻧﻘﻠﻨﺎﻫﻢ ﻋﻦ ﺷﻴﺨﻨﺎ ﺍﻟﻨﻮﺭﻱ ﺑﻌﺪ‬
‫ﺗﺮﺗﻴﺐ ﺃﺳﻤﺎﺋﻬﻢ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﻟﻬﺠﺎﺀ‪ ،‬ﻭﺇﺿﺎﻓﺔ ﺑﻌﺾ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﻟﺰﻳﺎﺩﺍﺕ ﺍﻟﺘﻲ‬
‫ﺗﻮﺿﺢ ﺃﺣﻮﺍﻟﻬﻢ‪.‬‬
‫ﺗﻼﻣﺬﺗﻪ‪:‬‬
‫ﺳﺒﻖ ﻭﺃﻥ ﺫﻛﺮﻧﺎ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺜﻨﺎ ﻋﻦ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺃﻥ ﺗﻼﻣﺬﺗﻪ ﻣﻦ‬
‫ﺍﻟﺨﺎﺻﺔ ﺑﻠﻐﻮﺍ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﻤﺎﺋﺔ ﻣﺠﺘﻬﺪ ﻭﻣﻦ ﺍﻟﻌﺎﻣﺔ ﻣﺎ ﻻ ﻳﺤﺼﻰ ﻛﺜﺮﺓ‪ ،‬ﻭﻗﺪ ﺻﺮﺡ‬
‫ﺑﺬﻟﻚ ﺍﻟﻤﺠﻠﺴﻲ ﻓﻲ )ﺍﻟﺒﺤﺎﺭ( ﻭﺍﻟﺘﺴﺘﺮﻱ ﻓﻲ )ﺍﻟﻤﻘﺎﺑﺲ( ﻭﺍﻟﺨﻮﺍﻧﺴﺎﺭﻱ ﻓﻲ‬
‫)ﺍﻟﺮﻭﺿﺎﺕ( ﻭﺍﻟﻤﺪﺭﺱ ﻓﻲ )ﺍﻟﺮﻳﺤﺎﻧﺔ( ﻭﻏﻴﺮﻫﻢ ﻓﻲ ﻏﻴﺮﻫﺎ‪.‬‬
‫ﻭﺍﻷﺳﻒ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺍﻟﻜﺒﻴﺮ ﻏﻴﺮ ﻣﻌﺮﻭﻑ ﻟﺪﻯ ﻛﺎﻓﺔ ﺍﻟﺒﺎﺣﺜﻴﻦ ﺣﺘﻰ ﺑﻌﺪ‬
‫ﻋﺼﺮ ﺍﻟﺸﻴﺦ ﺑﻘﻠﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﺦ ﻣﻨﺘﺠﺐ ﺍﻟﺪﻳﻦ ﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺍﻟﻤﺘﻮﻓﻰ ﺑﻌﺪ ﺳﻨﺔ ‪ ٥٨٥‬ﻩ‬
‫ﻋﻠﻰ ﻗﺮﺏ ﻋﻬﺪﻩ ﻣﻦ ﺍﻟﺸﻴﺦ ﻟﻢ ﻳﺴﺘﻄﻊ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﺳﻤﺎﺋﻬﻢ‪ ،‬ﻓﺈﻧﻪ ﻟﻢ ﻳﺬﻛﺮ ﻣﻨﻬﻢ‬
‫ﻓﻲ ﻛﺘﺎﺑﻪ )ﺍﻟﻔﻬﺮﺳﺖ( ﺍﻟﻤﻄﺒﻮﻉ ﻓﻲ ﺁﺧﺮ )ﺍﻟﺒﺤﺎﺭ( ﺇﻻ ﺳﺘﺔ ﻭﻋﺸﺮﻳﻦ ﻋﺎﻟﻤﺎ‪،‬‬
‫ﻭﺯﺍﺩ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﻣﻬﺪﻱ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ ﻓﻲ )ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺮﺟﺎﻟﻴﺔ( ﺃﺭﺑﻌﺔ‬
‫ﻓﺘﻤﺖ ﻋﺪﺗﻬﻢ ﺛﻼﺛﻴﻦ‪ ،‬ﻭﻫﺆﻻﺀ ﻣﻌﺮﻭﻓﻮﻥ ﺫﻛﺮﺕ ﺃﺳﻤﺎﺅﻫﻢ ﻓﻲ ﻣﻘﺪﻣﺎﺕ ﻛﺘﺐ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﻤﻄﺒﻮﻋﺔ ﻓﻲ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﻟﻜﻦ ﺷﻴﺨﻨﺎ ﺍﻟﻨﻮﺭﻱ ﻟﻢ ﻳﺬﻛﺮﻫﻢ‪.‬‬
‫ﻭﻧﻈﺮﺍ ﻟﻤﺎ ﺣﺪﺙ ﻓﻲ ﺃﺳﻤﺎﺀ ﺑﻌﻀﻬﻢ ﻣﻦ ﺍﻟﺘﺼﺤﻴﻒ‪ ،‬ﻭﻟﻤﺎ ﻭﻗﻔﻨﺎ ﻋﻠﻴﻪ ﻣﻦ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣٦‬‬

 ‫ﺃﺳﻤﺎﺀ ﺟﻤﺎﻋﺔ ﺃﺧﺮﻯ ﻣﻦ ﺗﻼﻣﻴﺬﻩ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ ﺍﻟﺤﺠﺔ ﺍﻟﺸﻴﺦ ﺃﺳﺪ ﺍﻟﻠﻪ ﺍﻟﺪﺯﻓﻮﻟﻲ‬
‫ﺍﻟﺘﺴﺘﺮﻱ ﻓﻲ ﻛﺘﺎﺑﻪ )ﺍﻟﻤﻘﺎﺑﺲ( ﻭﻟﻢ ﻳﺘﻌﺮﺽ ﻟﺬﻛﺮﻫﻢ ﻣﺘﺮﺟﻤﻮﻩ ﺍﻟﻤﺘﺄﺧﺮﻭﻥ‪،‬‬
‫ﻓﺈﻧﺎ ﻧﺴﺮﺩ ﺃﺳﻤﺎﺀ ﺍﻟﺠﻤﻴﻊ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺣﺮﻭﻑ ﺍﻟﻬﺠﺎﺀ ﻣﻘﺘﺼﺮﻳﻦ ﻋﻠﻰ ﺫﻛﺮ ﺍﻷﻭﺻﺎﻑ‬
‫ﺍﻟﺘﻲ ﻭﺻﻔﻬﻢ ﺑﻬﺎ ﻋﻠﻤﺎﺀ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻤﻔﻬﺮﺳﻮﻥ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺇﻟﻴﻚ ﺍﻷﺳﻤﺎﺀ‪:‬‬
‫‪ - ١‬ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺜﻘﺔ ﺍﻟﻌﺪﻝ ﺁﺩﻡ ﺑﻦ ﻳﻮﻧﺲ ﺑﻦ ﺃﺑﻲ ﺍﻟﻤﻬﺎﺟﺮ ﺍﻟﻨﺴﻴﻔﻲ‪.‬‬
‫‪ - ٢‬ﺍﻟﺸﻴﺦ ﺍﻟﺜﻘﺔ ﺍﻟﻤﺆﻟﻒ ﺍﻟﺠﻠﻴﻞ ﺍﻟﻨﺒﻴﻞ ﺃﺑﻮ ﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺃﺣﻤﺪ‬
‫ﺍﻟﺨﺰﺍﻋﻲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪.‬‬
‫‪ - ٣‬ﺍﻟﺸﻴﺦ ﺍﻟﺜﻘﺔ ﺃﺑﻮ ﻃﺎﻟﺐ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ‬
‫ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺍﻟﻘﻤﻲ‪.‬‬
‫‪ - ٤‬ﺍﻟﺸﻴﺦ ﺍﻟﺜﻘﺔ ﺃﺑﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺇﺳﻤﺎﻋﻴﻞ ﺷﻘﻴﻖ ﺇﺳﺤﺎﻕ ﺍﻟﻤﺬﻛﻮﺭ‪.‬‬
‫‪ - ٥‬ﺍﻟﺸﻴﺦ ﺍﻟﺜﻘﺔ ﺃﺑﻮ ﺍﻟﺨﻴﺮ ﺑﺮﻛﺔ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﺮﻛﺔ ﺍﻷﺳﺪﻱ‪.‬‬
‫‪ - ٦‬ﺍﻟﺸﻴﺦ ﺍﻟﺜﻘﺔ ﺍﻟﻌﻴﻦ ﺍﻟﻤﺼﻨﻒ ﺃﺑﻮ ﺍﻟﺼﻼﺡ ﺗﻘﻲ ﺑﻦ ﻧﺠﻢ ﺍﻟﺪﻳﻦ ﺍﻟﺤﻠﺒﻲ‪.‬‬
‫‪ - ٧‬ﺍﻟﺴﻴﺪ ﺍﻟﻤﺤﺪﺙ ﺍﻟﺜﻘﺔ ﺃﺑﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺟﻌﻔﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺤﺴﻴﻨﻲ‪.‬‬
‫‪ - ٨‬ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺍﻟﻤﺼﻨﻒ ﺷﻤﺲ ﺍﻹﺳﻼﻡ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺑﺎﺑﻮﻳﻪ‬
‫ﺍﻟﻘﻤﻲ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺤﺴﻜﺎ‪.‬‬
‫‪ - ٩‬ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺜﻘﺔ ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺠﺒﻬﺎﻧﻲ‪.‬‬
‫‪ - ١٠‬ﺍﻟﺸﻴﺦ ﺍﻟﺠﻠﻴﻞ ﺍﻟﺜﻘﺔ ﺍﻟﻌﻴﻦ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺤﺴﻦ ﺍﺑﻦ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻣﺤﻤﺪ ﺑﻦ‬
‫ﺍﻟﺤﺴﻦ ﺍﻟﻄﻮﺳﻲ‪.‬‬
‫‪ - ١١‬ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺜﻘﺔ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺍﻟﻔﺘﺢ ﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﺠﺮﺟﺎﻧﻲ‪.‬‬
‫‪ - ١٢‬ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺍﻟﺜﻘﺔ ﺍﻟﻮﺟﻪ ﺍﻟﻜﺒﻴﺮ ﻣﺤﻴﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺤﺴﻴﻦ ﺑﻦ‬
‫ﺍﻟﻤﻈﻔﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﻟﺤﻤﺪﺍﻧﻲ ﻧﺰﻳﻞ ﻗﺰﻭﻳﻦ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣٧‬‬

 ‫‪ - ١٣‬ﺍﻟﺴﻴﺪ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﺼﻤﺼﺎﻡ ﻭﺃﺑﻮ ﺍﻟﻮﺿﺎﺡ ﺫﻭ ﺍﻟﻔﻘﺎﺭ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ‬
‫ﻣﻌﺒﺪ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﻤﺮﻭﺯﻱ‪.‬‬
‫‪ - ١٤‬ﺍﻟﺴﻴﺪ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﻣﺤﻤﺪ ﺯﻳﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﻟﺤﺴﻴﻨﻲ‪.‬‬
‫‪ - ١٥‬ﺍﻟﺴﻴﺪ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻔﺎﺿﻞ ﺯﻳﻦ ﺑﻦ ﺍﻟﺪﺍﻋﻲ ﺍﻟﺤﺴﻴﻨﻲ‪.‬‬
‫‪ - ١٦‬ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻤﺸﻬﻮﺭ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻟﺒﺮﺍﺝ‪.‬‬
‫‪ - ١٧‬ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺜﻘﺔ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺳﻠﻤﺎﻥ ﺍﻟﺼﻬﺮﺷﺘﻲ‪.‬‬
‫‪ - ١٨‬ﺍﻟﺸﻴﺦ ﺍﻟﻔﺎﺿﻞ ﺍﻟﻤﺤﺪﺙ ﺷﻬﺮﺁﺷﻮﺏ ﺍﻟﺴﺮﻭﻱ ﺍﻟﻤﺎﺯﻧﺪﺭﺍﻧﻲ ﺟﺪ ﺍﻟﺸﻴﺦ‬
‫ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﻣﺆﻟﻒ )ﻣﻌﺎﻟﻢ ﺍﻟﻌﻠﻤﺎﺀ( ﻭ )ﺍﻟﻤﻨﺎﻗﺐ(‪.‬‬
‫‪ - ١٩‬ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺜﻘﺔ ﺻﺎﻋﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﺑﻲ ﻏﺎﻧﻢ‪.‬‬
‫‪ - ٢٠‬ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻤﻘﺮﺉ ﺍﻟﺮﺍﺯﻱ ﺍﻟﻤﻌﺮﻭﻑ‬
‫ﺑﺎﻟﻤﻔﻴﺪ‪.‬‬
‫‪ - ٢١‬ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﺨﺰﺍﻋﻲ‬
‫ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﻤﻔﻴﺪ ﺃﻳﻀﺎ‪.‬‬
‫‪ - ٢٢‬ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺜﻘﺔ ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﻴﺪ ﺍﻟﻠﻪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ‬
‫ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺑﺎﺑﻮﻳﻪ‪.‬‬
‫‪ - ٢٣‬ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺜﻘﺔ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺴﺒﺰﻭﺍﺭﻱ‪.‬‬
‫‪ - ٢٤‬ﺍﻷﻣﻴﺮ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺰﺍﻫﺪ ﺍﻟﻮﺭﻉ ﺍﻟﻔﻘﻴﻪ ﻏﺎﺯﻱ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺑﻲ ﻣﻨﺼﻮﺭ‬
‫ﺍﻟﺴﺎﻣﺎﻧﻲ‪.‬‬
‫‪ - ٢٥‬ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺜﻘﺔ ﺍﻟﺼﺎﻟﺢ ﻛﺮﺩﻱ ﺑﻦ ﻋﻜﺒﺮ ﺑﻦ ﻛﺮﺩﻱ ﺍﻟﻔﺎﺭﺳﻲ ﻧﺰﻳﻞ‬
‫ﺣﻠﺐ‪.‬‬
‫‪ - ٢٦‬ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺟﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﺒﺮﻱ ﺍﻵﻣﻠﻲ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣٨‬‬

 ‫‪ - ٢٧‬ﺍﻟﺸﻴﺦ ﺍﻷﻣﻴﻦ ﺍﻟﺼﺎﻟﺢ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺷﻬﺮﻳﺎﺭ‬
‫ﺍﻟﺨﺎﺯﻥ ﺍﻟﻐﺮﻭﻱ‪.‬‬
‫‪ - ٢٨‬ﺍﻟﺸﻴﺦ ﺍﻟﺸﻬﻴﺮ ﺍﻟﺴﻌﻴﺪ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺴﺪﻳﺪ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻔﺘﺎﻝ‬
‫ﺻﺎﺣﺐ " ﺭﻭﺿﺔ ﺍﻟﻮﺍﻋﻈﻴﻦ "‪.‬‬
‫‪ - ٢٩‬ﺍﻟﺸﻴﺦ ﺍﻟﺜﻘﺔ ﺍﻟﺼﺎﻟﺢ ﺃﺑﻮ ﺍﻟﺼﻠﺖ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﻣﺤﻤﺪ‪.‬‬
‫‪ - ٣٠‬ﺍﻟﺸﻴﺦ ﺍﻟﺜﻘﺔ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻤﺆﻟﻒ ﻓﻘﻴﻪ ﺍﻷﺻﺤﺎﺏ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﻜﺮﺍﭼﻜﻲ‪.‬‬
‫‪ - ٣١‬ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺤﻠﺒﻲ‪.‬‬
‫‪ - ٣٢‬ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺜﻘﺔ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﻫﺒﺔ ﺍﻟﻠﻪ ﺍﻟﻄﺮﺍﺑﻠﺴﻲ‪.‬‬
‫‪ - ٣٣‬ﺍﻟﺴﻴﺪ ﺻﺪﺭ ﺍﻷﺷﺮﺍﻑ ﺍﻟﻤﻨﺘﻬﻲ ﺇﻟﻴﻪ ﻣﻨﺼﺐ ﺍﻟﻨﻘﺎﺑﺔ ﻭﺍﻟﺮﺋﺎﺳﺔ ﻓﻲ ﻋﺼﺮﻩ‪،‬‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﻤﺮﺗﻀﻰ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﻤﻄﻬﺮ ﺑﻦ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﺍﻟﻔﻀﻞ ﻣﺤﻤﺪ ﺍﻟﺤﺴﻴﻨﻲ‬
‫ﺍﻟﺪﻳﺒﺎﺟﻲ‪.‬‬
‫‪ - ٣٤‬ﺍﻟﺴﻴﺪ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻤﻨﺘﻬﻰ ﺑﻦ ﺃﺑﻲ ﺯﻳﺪ ﺑﻦ ﻛﻴﺎﺑﻜﻲ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﺠﺮﺟﺎﻧﻲ‪.‬‬
‫‪ - ٣٥‬ﺍﻟﻌﺎﻟﻢ ﺍﻟﻔﺎﺿﻞ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻮﺯﻳﺮ ﺍﻟﺴﻌﻴﺪ ﺫﻭ ﺍﻟﻤﻌﺎﻟﻲ ﺯﻳﻦ ﺍﻟﻜﻔﺎﺓ ﺃﺑﻮ ﺳﻌﻴﺪ‬
‫ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﻵﺑﻲ‪.‬‬
‫‪ - ٣٦‬ﺍﻟﺴﻴﺪ ﺍﻟﺜﻘﺔ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻤﺤﺪﺙ ﺃﺑﻮ ﺇﺑﺮﺍﻫﻴﻢ ﻧﺎﺻﺮ ﺑﻦ ﺍﻟﺮﺿﺎ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﻌﻠﻮﻱ ﺍﻟﺤﺴﻴﻨﻲ‪.‬‬
‫ﻫﺆﻻﺀ ﺳﺘﺔ ﻭﺛﻼﺛﻮﻥ ﻋﺎﻟﻤﺎ ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ﺍﻟﻤﻌﺮﻭﻓﻴﻦ‪.‬‬
‫ﻭﻓﺎﺗﻪ ﻭﻗﺒﺮﻩ‪:‬‬
‫ﻟﻢ ﻳﺒﺮﺡ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻓﻲ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ ﻣﺸﻐﻮﻻ ﺑﺎﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻭﺍﻟﻬﺪﺍﻳﺔ‬
‫ﻭﺍﻻﺭﺷﺎﺩ‪ ،‬ﻭﺳﺎﺋﺮ ﻭﻇﺎﺋﻒ ﺍﻟﺸﺮﻉ ﺍﻟﺸﺮﻳﻒ ﻭﺗﻜﺎﻟﻴﻔﻪ‪ ،‬ﻣﺪﺓ ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٣٩‬‬

 ‫ﺳﻨﺔ‪ ،‬ﺣﺘﻰ ﺗﻮﻓﻲ ﻟﻴﻠﺔ ﺍﻻﺛﻨﻴﻦ ﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺍﻟﻤﺤﺮﻡ ﺳﻨﺔ ‪ ٤٦٠‬ﻩ ﻋﻦ ﺧﻤﺲ‬
‫ﻭﺳﺒﻌﻴﻦ ﺳﻨﺔ‪ ،‬ﻭﺗﻮﻟﻰ ﻏﺴﻠﻪ ﻭﺩﻓﻨﻪ ﺗﻠﻤﻴﺬﻩ ﺍﻟﺸﻴﺦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﻬﺪﻱ ﺍﻟﺴﻠﻴﻘﻲ‪،‬‬
‫ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﻴﻦ ﺯﺭﺑﻲ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﺤﺴﻦ‬
‫ﺍﻟﻠﺆﻟﺌﻲ‪ ،‬ﻭﺩﻓﻦ ﻓﻲ ﺩﺍﺭﻩ ﺑﻮﺻﻴﺔ ﻣﻨﻪ‪.‬‬
‫ﻭﺗﺤﻮﻟﺖ ﺍﻟﺪﺍﺭ ﺑﻌﺪﻩ ﻣﺴﺠﺪﺍ ﻓﻲ ﻣﻮﺿﻌﻪ ﺍﻟﻴﻮﻡ ﺣﺴﺐ ﻭﺻﻴﺘﻪ ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺰﺍﺭ ﻳﺘﺒﺮﻙ ﺑﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺨﻮﺍﺹ‪ ،‬ﻭﻣﻦ ﺃﺷﻬﺮ ﻣﺴﺎﺟﺪ ﺍﻟﻨﺠﻒ‪،‬‬
‫ﻋﻘﺪﺕ ‪ -‬ﻣﻨﺬ ﺗﺄﺳﻴﺴﻪ ﺣﺘﻰ ﺍﻟﻴﻮﻡ ‪ -‬ﻋﺸﺮﺍﺕ ﺣﻠﻘﺎﺕ ﺍﻟﺘﺪﺭﻳﺲ ﻣﻦ ﻗﺒﻞ‬
‫ﻛﺒﺎﺭ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻭﺃﻋﺎﻇﻢ ﺍﻟﻤﺪﺭﺳﻴﻦ ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺴﺘﻤﺪﻭﻥ ﻣﻦ ﺑﺮﻛﺎﺕ ﻗﺒﺮ‬
‫ﺍﻟﺸﻴﺦ ﻟﻜﺸﻒ ﻏﻮﺍﻣﺾ ﺍﻟﻤﺴﺎﺋﻞ ﻭﻣﺸﻜﻼﺕ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﺪﺭﺱ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﻣﻌﻬﺪ ﺗﺨﺮﻳﺞ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﺇﻟﻰ ﻋﺼﺮ ﺷﻴﺦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺣﺴﻦ ﺻﺎﺣﺐ‬
‫)ﺍﻟﺠﻮﺍﻫﺮ( ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺪﺭﺱ ﻓﻴﻪ ﺃﻳﻀﺎ‪ ،‬ﺣﺘﻰ ﺑﻌﺪ ﺃﻥ ﺑﻨﻮﺍ ﻟﻪ ﻣﺴﺠﺪﻩ ﺍﻟﻜﺒﻴﺮ‬
‫ﺍﻟﻤﺸﻬﻮﺭ ﺑﺎﺳﻤﻪ‪ ،‬ﻓﻘﺪ ﻛﺜﺮ ﺍﻟﺤﺎﺣﻬﻢ ﻋﻠﻴﻪ ﻭﻃﻠﺒﻬﻢ ﻣﻨﻪ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻴﻪ ﻟﻢ ﻳﻘﺒﻞ ﻭﻟﻢ‬
‫ﻳﺮﻓﻊ ﺍﻟﻴﺪ ﻋﻨﻪ ﺍﻋﺘﺰﺍﺯﺍ ﺑﻘﺪﺳﻴﺔ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻭﺣﺒﺎ ﻟﻠﻘﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﺇﻟﻰ ﺃﻥ‬
‫ﺗﻮﻓﻲ‪.‬‬
‫ﻭﺍﺳﺘﻤﺮﺕ ﺍﻟﻌﺎﺩﺓ ﻛﺬﻟﻚ ﺇﻟﻰ ﻋﺼﺮ ﺷﻴﺨﻨﺎ ﺍﻟﻤﺤﻘﻖ ﺍﻷﻛﺒﺮ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻛﺎﻇﻢ‬
‫ﺍﻟﺨﺮﺍﺳﺎﻧﻲ ﺻﺎﺣﺐ " ﺍﻟﻜﻔﺎﻳﺔ " ﻓﻘﺪ ﻛﺎﻥ ﺗﺪﺭﻳﺴﻪ ﻓﻴﻪ ﻟﻴﻼ ﺇﻟﻰ ﺃﻥ ﺗﻮﻓﻲ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺣﺼﻴﺖ ﻋﺪﺓ ﺗﻼﻣﺬﺗﻪ ﻓﻲ ﺍﻷﻭﺍﺧﺮ ﺑﻌﺾ ﺍﻟﻠﻴﺎﻟﻲ ﻓﺘﺠﺎﻭﺯﺕ ﺍﻷﻟﻒ ﻭﺍﻟﻤﺄﺗﻴﻦ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺷﻴﺨﻨﺎ ﺍﻟﺤﺠﺔ ﺍﻟﻤﺠﺎﻫﺪ ﺷﻴﺦ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺻﻔﻬﺎﻧﻲ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻳﺪﺭﺱ‬
‫ﻓﻴﻪ ﻋﺼﺮﺍ ﺇﻟﻰ ﺃﻥ ﺗﻮﻓﻲ ﻭﻛﻤﺎ ﺃﻥ ﺗﻠﻤﻴﺬ ﺷﻴﺨﻨﺎ ﺍﻟﺨﺮﺍﺳﺎﻧﻲ ﺍﻷﺭﺷﺪ ﺍﻟﺤﺠﺔ ﺍﻟﻤﻌﺮﻭﻑ‬
‫ﺍﻟﺸﻴﺦ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ ﻛﺎﻥ ﻳﺪﺭﺱ ﻓﻴﻪ ﺻﺒﺤﺎ ﺇﻟﻰ ﺃﻥ ﺗﻮﻓﻲ‪.‬‬
‫ﻭﻣﻮﻗﻊ ﻣﺴﺠﺪ ﺍﻟﺸﻴﺦ ﻓﻲ ﻣﺤﻠﺔ ﺍﻟﻤﺸﺮﺍﻕ ﻣﻦ ﺍﻟﺠﻬﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻟﻠﺼﺤﻦ ﺍﻟﻤﺮﺗﻀﻮﻱ‬
‫ﺍﻟﺸﺮﻳﻒ ﻭﺳﻤﻲ ﺑﺎﺏ ﺍﻟﺼﺤﻦ ﺍﻟﻤﻨﺘﻬﻲ ﺇﻟﻰ ﻣﺮﻗﺪﻩ ﺏ )ﺑﺎﺏ ﺍﻟﻄﻮﺳﻲ(‪ ،‬ﻭﻗﺪ‬
‫ﻃﺮﺃﺕ ﻋﻠﻴﻪ ﺑﻌﺪ ﻋﻤﺎﺭﺗﻪ ﺍﻷﻭﻟﻰ ﻋﻤﺎﺭﺗﺎﻥ‪ ،‬ﺣﺴﺒﻤﺎ ﻧﻌﻠﻢ ﺇﺣﺪﺍﻫﻤﺎ ﻓﻲ ﺣﺪﻭﺩ‬
‫ﺳﻨﺔ ‪ ١١٩٨‬ﻩ ﻭﺫﻟﻚ ﺑﺘﺮﻏﻴﺐ ﻣﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺠﺔ ﺍﻟﺴﻴﺪ ﻣﻬﺪﻱ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ ﻛﻤﺎ‬
‫ﺫﻛﺮﻩ ﻓﻲ )ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺮﺟﺎﻟﻴﺔ( ﻓﻘﺪ ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺟﺪﺩ ﻣﺴﺠﺪﻩ ﻓﻲ ﺣﺪﻭﺩ ﺳﻨﺔ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٤٠‬‬

 ‫‪ ١١٩٨‬ﻩ ﻓﺼﺎﺭ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻤﺴﺎﺟﺪ ﻓﻲ ﺍﻟﻐﺮﻱ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺑﺘﺮﻏﻴﺒﻨﺎ ﺑﻌﺾ‬
‫ﺍﻟﺼﻠﺤﺎﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ‪.‬‬
‫ﻭﺑﻨﻰ ﻟﻨﻔﺴﻪ ﻣﻘﺒﺮﺓ ﻓﻲ ﺟﻮﺍﺭﻩ ﺩﻓﻦ ﻓﻴﻬﺎ ﻣﻊ ﺃﻭﻻﺩﻩ ﻭﺟﻤﻠﺔ ﻣﻦ ﺃﺣﻔﺎﺩﻩ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻓﻲ ﺳﻨﺔ ‪ ١٣٠٥‬ﻩ ﻛﻤﺎ ﺫﻛﺮﻩ ﺻﺪﻳﻘﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﺟﻌﻔﺮ ﺁﻝ ﺑﺤﺮ‬
‫ﺍﻟﻌﻠﻮﻡ ﻓﻲ ﻛﺘﺎﺑﻪ )ﺗﺤﻔﺔ ﺍﻟﻌﺎﻟﻢ( ﺝ ‪ ١‬ﺹ ‪ ٢٠٤‬ﻭﻛﺎﻧﺖ ﺑﻌﻨﺎﻳﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﺣﺴﻴﻦ‬
‫ﺁﻝ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪ ١٣٠٦‬ﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻟﻤﺎ ﺭﺃﻯ ﺗﻀﻌﻀﻊ ﺃﺭﻛﺎﻧﻪ‬
‫ﻭﺇﻧﻬﺎ ﺁﻟﺖ ﺇﻟﻰ ﺍﻟﺨﺮﺍﺏ ﺭﻏﺐ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺨﻴﺮ ﻓﻲ ﻗﻠﻌﻪ ﻣﻦ ﺃﺳﺎﺳﻪ‪ ،‬ﻓﺠﺪﺩ‬
‫ﻭﻫﻲ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﻤﻮﺟﻮﺩﺓ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﻓﻲ ﺳﻨﺔ ‪ ١٣٦٩‬ﻩ ﻫﺪﻣﺖ ﺍﻟﺤﻜﻮﻣﺔ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺭﺑﻊ ﻣﺴﺎﺣﺘﻪ ﻓﺄﺿﺎﻓﺘﻬﺎ ﺇﻟﻰ‬
‫ﺍﻟﺸﺎﺭﻉ ﺍﻟﺬﻱ ﻓﺘﺤﺘﻪ ﺑﺠﻨﺒﻪ ﻓﻲ ﻧﻔﺲ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺳﻤﺘﻪ ﺑﺸﺎﺭﻉ ﺍﻟﻄﻮﺳﻲ ﺃﻳﻀﺎ‪ ،‬ﻓﺼﺎﺭ‬
‫ﻟﻠﻤﺴﺠﺪ ﺑﺎﺑﺎﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ ‪ -‬ﻭﻫﻮ ﺍﻷﻛﺒﺮ ﻭﺍﻷﻭﺟﻪ ‪ -‬ﻋﻠﻰ ﺍﻟﺸﺎﺭﻉ ﺍﻟﺠﺪﻳﺪ ﺍﻟﻌﺎﻡ‬
‫ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺮﻕ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻭﻫﻮ ‪ -‬ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ‪ -‬ﻣﻦ ﺟﻬﺔ ﺍﻟﻐﺮﺏ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ‬
‫ﺍﻟﻘﺪﻳﻢ ﻣﻘﺎﺑﻞ )ﺍﻟﻤﺪﺭﺳﺔ ﺍﻟﻤﻬﺪﻳﺔ( ﻭﻗﺪ ﺍﻧﺨﻔﻀﺖ ﺃﺭﺽ ﺍﻟﻤﺴﺠﺪ ﻋﻦ ﺍﻟﺸﺎﺭﻉ‬
‫ﻛﺜﻴﺮﺍ‪ ،‬ﻭﺗﻀﻌﻀﻌﺖ ﻋﻤﺎﺭﺗﻪ‪ ،‬ﻓﻨﺴﺄﻟﻪ ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻬﺪﻱ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ‬
‫ﻭﺍﻟﻌﺎﻣﻠﻴﻦ ﻟﻶﺧﺮﺓ ﻟﺘﻌﻤﻴﺮﻩ )ﺇﻧﻤﺎ ﻳﻌﻤﺮ ﻣﺴﺎﺟﺪ ﺍﻟﻠﻪ ﻣﻦ ﺁﻣﻦ ﺑﺎﻟﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ(‪.‬‬
‫ﺃﻭﻻﺩﻩ ﻭﺃﺣﻔﺎﺩﻩ‪ :‬ﺧﻠﻒ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻭﻟﺪﻩ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﻋﻠﻲ ﺍﻟﺤﺴﻦ ﺑﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﻣﺤﻤﺪ‬
‫ﺍﻟﻄﻮﺳﻲ‬
‫ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺧﻠﻒ ﺃﺑﺎﻩ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺗﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ‬
‫ﺍﻟﻨﺠﻒ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺮﺣﻠﺔ ﺇﻟﻴﻪ ﻭﺍﻟﻤﻌﻮﻝ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﻔﺘﻴﺎ ﻭﺇﻟﻘﺎﺀ ﺍﻟﺤﺪﻳﺚ‬
‫ﻭﻏﻴﺮ ﺫﻟﻚ ﻭﻛﺎﻥ ﻣﻦ ﻣﺸﺎﻫﻴﺮ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻛﺒﺎﺭ ﺭﻭﺍﺓ ﺍﻟﺤﺪﻳﺚ ﻭﺛﻘﺎﺗﻬﻢ‬
‫ﺗﻠﻤﺬ ﻋﻠﻰ ﻭﺍﻟﺪﻩ ﺣﺘﻰ ﺃﺟﺎﺯﻩ ﻓﻲ ﺳﻨﺔ ‪ ٤٥٥‬ﻩ ﺃﻱ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﺑﺨﻤﺲ ﺳﻨﻴﻦ‪.‬‬
‫ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﻣﻨﺘﺠﺐ ﺍﻟﺪﻳﻦ ﺑﻦ ﺑﺎﺑﻮﻳﻪ ﻓﻲ )ﺍﻟﻔﻬﺮﺳﺖ( ﺍﻟﻤﻄﺒﻮﻉ ﻓﻲ ﺁﺧﺮ‬
‫ﺍﻟﺒﺤﺎﺭ ﺹ ‪ ٤‬ﺑﺪﺃ ﺑﻪ ﺣﺮﻑ ﺍﻟﺤﺎﺀ ﻓﻘﺎﻝ‪:‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٤١‬‬

 ‫ﺍﻟﺸﻴﺦ ﺍﻟﺠﻠﻴﻞ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺤﺴﻦ ﺍﺑﻦ ﺍﻟﺸﻴﺦ ﺍﻟﺠﻠﻴﻞ ﺍﻟﻤﻮﻓﻖ ﺃﺑﻲ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ‬
‫ﺍﻟﺤﺴﻦ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﻓﻘﻴﻪ ﺛﻘﺔ ﻋﻴﻦ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﻭﺍﻟﺪﻩ ﺟﻤﻴﻊ ﺗﺼﺎﻧﻴﻔﻪ ﺃﺧﺒﺮﻧﺎ ﺍﻟﻮﺍﻟﺪ ﻋﻨﻪ‪:‬‬
‫ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ ﻓﻲ )ﻟﺴﺎﻥ ﺍﻟﻤﻴﺰﺍﻥ( ﺝ ‪ ٢‬ﺹ ‪ ٢٥٠‬ﻓﻘﺎﻝ‪:‬‬
‫ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻄﻮﺳﻲ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺟﻌﻔﺮ‪ .‬ﺳﻤﻊ ﻣﻦ‬
‫ﻭﺍﻟﺪﻩ‪ ،‬ﻭﺃﺑﻲ ﺍﻟﻄﻴﺐ ﺍﻟﻄﺒﺮﻱ‪ ،‬ﻭﺍﻟﺨﻼﻝ‪ ،‬ﻭﺍﻟﺘﻨﻮﺧﻲ‪ ،‬ﺛﻢ ﺻﺎﺭ ﻓﻘﻴﻪ ﺍﻟﺸﻴﻌﺔ‬
‫ﻭﺇﻣﺎﻣﻬﻢ ﺑﻤﺸﻬﺪ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ‪ ،‬ﻭﺳﻤﻊ ﻣﻨﻪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﻄﺎﻑ‪ ،‬ﻭﻫﺒﺔ‬
‫ﺍﻟﻠﻪ ﺍﻟﺴﻘﻄﻲ ﻭﻣﺤﻤﺪ ﺍﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻨﺴﻔﻲ‪ ،‬ﻭﻫﻮ ﻓﻲ ﻧﻔﺴﻪ ﺻﺪﻭﻕ‪ ،‬ﻣﺎﺕ ﻓﻲ ﺣﺪﻭﺩ‬
‫ﺍﻟﺨﻤﺴﻤﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﺪﻳﻨﺎ ﻛﺎﻓﺎ ﻋﻦ ﺍﻟﺴﺐ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﺭﺷﻴﺪ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺷﻬﺮﺁﺷﻮﺏ ﺍﻟﺴﺮﻭﻱ‬
‫ﻓﻲ )ﻣﻌﺎﻟﻢ ﺍﻟﻌﻠﻤﺎﺀ( ﺹ ‪ ٣٢‬ﺑﺎﺧﺘﺼﺎﺭ‪ .‬ﻭﻻ ﻳﺨﻔﻰ ﺃﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﻴﺮﺯﺍ ﻣﺤﻤﺪ‬
‫ﺍﻷﺳﺘﺮﺁﺑﺎﺩﻱ ﻟﻢ ﻳﺘﻌﺮﺽ ﻟﺬﻛﺮﻩ ﻓﻲ ﻛﺘﺎﺑﻴﻪ )ﺍﻟﺮﺟﺎﻝ ﺍﻟﻜﺒﻴﺮ( ﻭ )ﺍﻟﺮﺟﺎﻝ ﺍﻟﺼﻐﻴﺮ(‪،‬‬
‫ﻭﻛﺬﺍ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺒﻬﺒﻬﺎﻧﻲ ﺍﻟﺬﻱ ﺍﺳﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻷﺳﺘﺮﺁﺑﺎﺩﻱ ‪ -‬ﻓﻲ ﺗﻌﻠﻴﻘﺘﻪ‬
‫ﻋﻠﻰ ﻛﺘﺎﺑﻪ ‪ -‬ﻣﺎ ﻓﺎﺗﻪ ﻓﺈﻧﻪ ﻟﻢ ﻳﺬﻛﺮﻩ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﻟﻌﻞ ﺫﻟﻚ ﻟﻢ ﻳﻜﻦ ﻋﻦ ﻏﻔﻠﺔ ﻣﻨﻬﻤﺎ ﺣﻴﺚ ﺃﻥ ﺑﻨﺎﺀ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻓﻲ ﺍﻟﺮﺟﺎﻝ ﻫﻮ ﺫﻛﺮ‬
‫ﺧﺼﻮﺹ ﻣﻦ ﺫﻛﺮ ﻓﻲ ﺍﻷﺻﻮﻝ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺮﺟﺎﻟﻴﺔ‪ ،‬ﻭﻟﻤﺎ ﻟﻢ ﻳﻜﻦ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻠﻲ‬
‫ﻣﺬﻛﻮﺭﺍ ﻓﻲ ﺃﻱ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻟﻢ ﻳﺘﻌﺮﺿﻮﺍ ﻟﺬﻛﺮﻩ‪ .‬ﻭﻣﺜﻠﻬﻤﺎ ﺃﻳﻀﺎ ﺍﻟﻤﻮﻟﻰ ﻣﺤﻤﺪ‬
‫ﺍﻷﺭﺩﺑﻴﻠﻲ ﺻﺎﺣﺐ )ﺟﺎﻣﻊ ﺍﻟﺮﻭﺍﺓ( ﻓﺈﻧﻪ ﺃﺿﺎﻑ ﻓﻬﺮﺱ ﺍﻟﺸﻴﺦ ﻣﻨﺘﺠﺐ ﺍﻟﺪﻳﻦ ﺇﻟﻰ‬
‫ﺍﻷﺻﻮﻝ ﺍﻷﺭﺑﻌﺔ ﻓﺠﻤﻌﻬﺎ ﻓﻲ ﻛﺘﺎﺑﻪ ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺳﻘﻂ ﻣﻦ ﻗﻠﻤﻪ ﺫﻛﺮ ﻫﺬﺍ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﺠﻠﻴﻞ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺃﻳﻀﺎ ﺍﻟﻤﺤﺪﺙ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺍﻟﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ ﻓﻲ " ﺃﻣﻞ ﺍﻵﻣﻞ "‬
‫ﺍﻟﻤﻄﺒﻮﻉ ﺑﻄﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٠٧‬ﻩ ﻓﻲ ﺹ ‪ ٤٦٩‬ﻩ ﻓﻘﺎﻝ‪:‬‬
‫ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻄﻮﺳﻲ‪ .‬ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﻓﺎﺿﻼ‬
‫ﻓﻘﻴﻬﺎ ﻣﺤﺪﺛﺎ ﺟﻠﻴﻼ ﺛﻘﺔ ﻟﻪ ﻛﺘﺐ ﺇﻟﺦ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٤٢‬‬

 ‫ﻭﺫﻛﺮﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﺤﺎﺛﺔ ﺍﻟﻤﻮﻟﻰ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻷﻓﻨﺪﻱ ﻓﻲ ﻛﺘﺎﺑﻪ " ﺭﻳﺎﺽ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﺣﻴﺎﺽ ﺍﻟﻔﻀﻼﺀ " ﺍﻟﻤﺨﻄﻮﻁ ﺍﻟﻤﻮﺟﻮﺩ ﻓﻲ ﻣﻜﺘﺒﺘﻨﺎ ﺹ ‪ ٩٣‬ﻓﻮﺻﻔﻪ ﺑﻘﻮﻟﻪ‪ :‬ﺍﻟﻔﻘﻴﻪ‬
‫ﺍﻟﻤﺤﺪﺙ ﺍﻟﺠﻠﻴﻞ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﺎﻣﻞ ﺍﻟﻨﺒﻴﻞ ﻣﺜﻞ ﻭﺍﻟﺪﻩ‪ ،‬ﺛﻢ ﻗﺎﻝ‪:‬‬
‫‪ ...‬ﻛﺎﻥ ﺷﺮﻳﻜﺎ ﻓﻲ ﺍﻟﺪﺭﺱ ﻣﻊ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﺍﻟﻮﻓﺎﺀ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ‬
‫ﻋﻠﻲ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻣﺤﻤﺪ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺍﻟﻘﻤﻲ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻲ‬
‫ﻋﺒﺪ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﻫﺒﺔ ﺍﻟﻠﻪ ﺍﻟﻮﺭﺍﻕ ﺍﻟﻄﺮﺍﺑﻠﺴﻲ‪ ،‬ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﻛﺘﺎﺏ " ﺍﻟﺘﺒﻴﺎﻥ " ﻋﻠﻰ‬
‫ﻭﺍﻟﺪﻩ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ﻛﻤﺎ ﺭﺃﻳﺘﻪ ﻓﻲ ﺇﺟﺎﺯﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ﺍﻟﻤﺬﻛﻮﺭ ﺑﺨﻄﻪ ﺍﻟﺸﺮﻳﻒ‬
‫ﻟﻬﻢ ﻋﻠﻰ ﻇﻬﺮ ﻛﺘﺎﺏ ﺍﻟﺘﺒﻴﺎﻥ ﺍﻟﻤﺬﻛﻮﺭ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﺃﺳﺪ ﺍﻟﻠﻪ ﺍﻟﺪﺯﻓﻮﻟﻲ ﻓﻲ " ﻣﻘﺎﺑﺲ ﺍﻷﻧﻮﺍﺭ " ﺹ ‪ ١١‬ﻓﻘﺎﻝ‪:‬‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﻤﺤﺪﺙ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻔﺎﺿﻞ ﺍﻟﻮﺟﻴﻪ ﺍﻟﻨﺒﻴﻪ ﺍﻟﻤﻌﺘﻤﺪ ﺍﻟﻤﺆﺗﻤﻦ ﻣﻔﻴﺪ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﻠﻲ‬
‫ﺍﻟﺤﺴﻦ ﻗﺪﺱ ﺍﻟﻠﻪ ﺗﺮﺑﺘﻪ ﻭﺃﻋﻠﻰ ﻓﻲ ﺍﻟﺠﻨﺎﻥ ﺭﺗﺒﺘﻪ‪ ..‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻋﺎﻇﻢ ﺗﻼﻣﺬﺓ ﻭﺍﻟﺪﻩ‪،‬‬
‫ﻭﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﻤﺸﺎﻳﺦ‪ ،‬ﻭﺗﻠﻤﺬ ﻋﻠﻴﻪ ﺟﻤﺎﻋﺔ ﻛﺜﻴﺮﺓ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻷﻓﺎﺿﻞ‬
‫ﻭﺇﻟﻴﻪ ﻳﻨﺘﻬﻲ ﻛﺜﻴﺮ ﻣﻦ ﻃﺮﻕ ﺍﻹﺟﺎﺯﺍﺕ ﺇﻟﻰ ﺍﻟﻤﺆﻟﻔﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺇﻟﺦ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺷﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﻴﺮﺯﺍ ﺣﺴﻴﻦ ﺍﻟﻨﻮﺭﻱ ﻓﻲ " ﻣﺴﺘﺪﺭﻙ ﺍﻟﻮﺳﺎﺋﻞ " ﺝ ‪٣‬‬
‫ﺹ ‪ ٤٩٧‬ﻓﻘﺎﻝ‪:‬‬
‫‪ ...‬ﺍﻟﻔﻘﻴﻪ ﺍﻟﺠﻠﻴﻞ ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ ﺃﻛﺜﺮ ﺇﺟﺎﺯﺍﺕ ﺍﻷﺻﺤﺎﺏ ﺇﻟﻴﻪ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺤﺴﻦ‬
‫ﺍﺑﻦ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺃﺑﻲ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻄﻮﺳﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻤﺤﺪﺙ ﺍﻟﻨﺒﻴﻞ‪...‬‬
‫ﻭﻳﻌﺒﺮ ﻋﻨﻪ ﺗﺎﺭﺓ ﺑﺄﺑﻲ ﻋﻠﻲ‪ ،‬ﺃﻭ ﺃﺑﻲ ﻋﻠﻲ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﻭﺃﺧﺮﻯ ﺑﺎﻟﻤﻔﻴﺪ ﺃﻭ ﺍﻟﻤﻔﻴﺪ ﺍﻟﺜﺎﻧﻲ‬
‫ﺇﻟﺦ‪.‬‬
‫ﻭﻟﻪ ﺗﺮﺍﺟﻢ ﺃﺧﺮﻯ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻤﺨﻄﻮﻃﺔ ﻭﺍﻟﻤﻄﺒﻮﻋﺔ ﻻ ﺳﺒﻴﻞ ﻟﻨﺎ ﺇﻟﻰ‬
‫ﺍﺳﺘﻘﺼﺎﺋﻬﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﻌﺠﺎﻟﺔ‪ ،‬ﻭﻗﺪ ﺃﺟﻤﻊ ﻛﺎﻓﺔ ﺍﻟﻤﺘﺮﺟﻤﻴﻦ ﻟﻪ ﻋﻠﻰ ﻋﻈﻤﺘﻪ ﻭﻋﻠﻮ‬
‫ﺷﺄﻧﻪ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺃﻧﻪ ﺃﺣﺪ ﻛﺒﺎﺭ ﻓﻘﻬﺎﺀ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺃﺟﻼﺀ ﻋﻠﻤﺎﺀ ﺍﻟﻄﺎﺋﻔﺔ‪،‬‬
‫ﻭﺃﻓﺎﺿﻞ ﺣﻤﻠﺔ ﺍﻟﺤﺪﻳﺚ ﻭﺃﻋﻼﻡ ﺍﻟﺮﻭﺍﺓ ﻭﺛﻘﺎﺗﻬﻢ‪ .‬ﻭﻣﻨﺘﻬﻰ ﺍﻹﺟﺎﺯﺍﺕ ﻭﺍﻟﻤﻌﻨﻌﻨﺎﺕ‪،‬‬
‫ﻭﻗﺪ ﺑﻠﻎ ﻣﻦ ﻋﻠﻮ ﺍﻟﺸﺄﻥ ﻭﺳﻤﻮ ﺍﻟﻤﻜﺎﻧﺔ ﺃﻥ ﻟﻘﺐ ﺑﺎﻟﻤﻔﻴﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻗﺪ ﺗﺮﺟﻢ ﻟﻪ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٤٣‬‬

 ‫ﺑﻬﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻤﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺎﺱ ﺍﻟﻘﻤﻲ ﻓﻲ ﻛﺘﺎﺑﻪ )ﺍﻟﻜﻨﻰ ﻭﺍﻷﻟﻘﺎﺏ(‬
‫ﺝ ‪ ٣‬ﺹ ‪.١٦٥‬‬
‫ﻭﻗﺪ ﺗﺨﺮﺝ ﻋﻠﻴﻪ ﻛﺜﻴﺮ ﻣﻦ ﺣﻤﻠﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺤﺪﻳﺚ ﻣﻦ ﺍﻟﻔﺮﻳﻘﻴﻦ‪ ،‬ﻭﺣﺎﺯ‬
‫ﺍﻟﻤﺮﺟﻌﻴﺔ ﻋﻨﺪ ﺍﻟﻄﺎﺋﻔﺘﻴﻦ ﻟﺬﻟﻚ ﻛﺜﺮﺕ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ‪ ،‬ﻭﺍﻧﺘﻬﺖ ﺍﻟﻄﺮﻕ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﺧﻠﻒ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ‪ -‬ﺃﻋﻠﻰ ﺍﻟﻠﻪ ﺩﺭﺟﺎﺗﻪ ‪ -‬ﻏﻴﺮ ﻭﻟﺪﻩ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻋﻠﻲ ﻋﻠﻰ ﻣﺎ‬
‫ﺫﻛﺮﻩ ﺍﻟﻤﺘﻘﺪﻣﻮﻥ ﺍﺑﻨﺘﻴﻦ ﻛﺎﻧﺘﺎ ﻣﻦ ﺣﻤﻠﺔ ﺍﻟﻌﻠﻢ ﻭﺭﺑﺎﺕ ﺍﻹﺟﺎﺯﺓ ﻭﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻗﺎﻝ ﻓﻲ‬
‫)ﺭﻳﺎﺽ ﺍﻟﻌﻠﻤﺎﺀ(‪ :‬ﻛﺎﻧﺘﺎ ﻋﺎﻟﻤﺘﻴﻦ ﻓﺎﺿﻠﺘﻴﻦ‪.‬‬
‫ﻣﺼﺎﺩﺭ ﺗﺮﺟﻤﺘﻪ‪:‬‬
‫ﻟﻘﺪ ﺑﻠﻎ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻓﻲ ﻋﺎﻟﻢ ﺍﻟﺸﻬﺮﺓ ﺩﺭﺟﺔ ﻗﺼﻮﻯ‪ ،‬ﻭﻣﻜﺎﻧﺔ‬
‫ﻟﻢ ﻳﺤﻆ ﺑﻬﺎ ﺇﻻ ﺁﺣﺎﺩ ﻣﻦ ﺍﻟﻌﻈﻤﺎﺀ ﻭﺍﻟﻤﺆﺳﺴﻴﻦ‪ ،‬ﻭﻟﺬﺍ ﻓﻼ ﻳﻜﺎﺩ ﻳﺨﻠﻮ ﻣﻦ ﺫﻛﺮﻩ‬
‫ﻛﺘﺎﺏ ﻓﻲ ﺍﻟﺮﺟﺎﻝ ﺃﻭ ﻣﺸﻴﺨﺔ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺃﻭ ﺇﺟﺎﺯﺓ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻭ ﺳﻠﺴﻠﺔ ﻣﻦ‬
‫ﺍﻟﺴﻼﺳﻞ ﺍﻟﻤﻨﺘﻬﻴﺔ ﺇﻟﻰ ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﻌﺼﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻣﺼﺎﺩﺭ‬
‫ﺗﺮﺟﻤﺘﻪ ﻓﻲ ﻏﺎﻳﺔ ﺍﻟﻜﺜﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺍﺳﺘﻘﺼﺎﺀﻫﺎ ﺑﺄﺟﻤﻌﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻧﺬﻛﺮ ﻣﻦ‬
‫ﺫﻟﻚ ﻣﺎ ﻫﻮ ﻓﻲ ﻣﺘﻨﺎﻭﻝ ﻳﺪﻧﺎ‪ ،‬ﻭﺇﻧﻨﺎ ﻟﻨﻌﺘﻘﺪ ﺑﺄﻥ ﻫﻨﺎﻙ ﺃﺿﻌﺎﻓﻪ ﻭﺇﻥ ﻣﺎ ﻻ ﻳﺨﻄﺮ ﺑﺒﺎﻟﻨﺎ‬
‫ﻭﻻ ﻳﺤﻀﺮﻧﺎ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺴﻘﻂ ﺍﻟﻤﻴﺴﻮﺭ ﺑﺎﻟﻤﻌﺴﻮﺭ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺪﺭﻙ‬
‫ﻛﻠﻪ ﻻ ﻳﺘﺮﻙ ﻛﻠﻪ‪ ،‬ﻭﺇﻟﻴﻚ ﺍﻟﻤﻮﺟﻮﺩ‪:‬‬
‫)‪ (١‬ﺇﺗﻘﺎﻥ ﺍﻟﻤﻘﺎﻝ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻟﺮﺟﺎﻝ‪ :‬ﻟﻠﺸﻴﺦ ﻣﺤﻤﺪ ﻃﻪ ﻧﺠﻒ‪ ،‬ﺹ ‪١٢١‬‬
‫ﻃﺒﻊ ﺍﻟﻨﺠﻒ ﺳﻨﺔ ‪ ١٣٤٠‬ﻩ‪.‬‬
‫)‪ - (٢‬ﺇﺟﺎﺯﺓ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺴﻤﺎﻫﻴﺠﻲ‪ .‬ﻣﻦ ﻣﺨﻄﻮﻃﺎﺕ ﻣﻜﺘﺒﺘﻨﺎ ﺍﻟﻮﺭﻗﺔ‬
‫‪ ٢٠‬ﺃ‪ .‬ﻭﻫﻲ ﺑﺨﻄﻨﺎ ﻓﻲ ﻛﺘﺎﺑﻨﺎ ﺍﻟﻜﺒﻴﺮ )ﺇﺟﺎﺯﺍﺕ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﻮﺭﺍﺛﺔ ﻓﻲ ﺍﻟﻘﺮﻭﻥ‬
‫ﺍﻷﺧﻴﺮﺓ ﺍﻟﺜﻼﺛﺔ(‪ .‬ﻭﻋﻦ ﻫﺬﻩ ﺍﻹﺟﺎﺯﺓ ﻧﻘﻞ ﺻﺎﺣﺐ )ﺍﻟﻠﺆﻟﺆﺓ( ﻣﻌﺒﺮﺍ ﻋﻨﻬﺎ‬
‫ﺑﺈﺟﺎﺯﺓ ﺑﻌﺾ ﻣﺸﺎﻳﺨﻨﺎ ﺍﻟﻤﻌﺎﺻﺮﻳﻦ‪.‬‬
‫)‪ - (٣‬ﺇﺯﺍﺣﺔ ﺍﻟﺤﻠﻚ ﺍﻟﺪﺍﻣﺲ ﺑﺎﻟﺸﻤﻮﺱ ﺍﻟﻤﻀﻴﺌﺔ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺨﺎﻣﺲ‪ .‬ﻟﻠﻌﺒﺪ‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٤٤‬‬

‫ﺍﻟﻔﺎﻧﻲ ﺃﻏﺎ ﺑﺰﺭﻙ ﺍﻟﻄﻬﺮﺍﻧﻲ ﻏﻔﺮ ﺍﻟﻠﻪ ﻟﻪ ﻭﻟﻮﺍﻟﺪﻳﻪ ﻣﺨﻄﻮﻁ ﺹ ‪ ٧٢‬ﻭﻫﻮ ﺍﻟﺠﺰﺀ ﺍﻟﻌﺎﺷﺮ‬
‫ﻣﻦ ﻣﻮﺳﻮﻋﺘﻨﺎ ﺍﻟﺜﺎﻧﻴﺔ )ﻃﺒﻘﺎﺕ ﺃﻋﻼﻡ ﺍﻟﺸﻴﻌﺔ(‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﻠﻠﻨﺎ ﻣﻨﻪ ﻫﺬﻩ ﺍﻟﺘﺮﺟﻤﺔ‬
‫ﻭﺯﺩﻧﺎ ﻋﻠﻴﻬﺎ ﺟﻤﻠﺔ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪.‬‬
‫)‪ - (٤‬ﺍﻷﻋﻼﻡ‪ :‬ﻟﺨﻴﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ .‬ﺝ ‪ ٣‬ﺹ ‪ ٤٨٤‬ﻃﺒﻊ ﻣﺼﺮ ﺳﻨﺔ‬
‫‪ ١٣٤٧‬ﻩ ﻭﻗﺪﺳﻬﺎ ﻓﻴﻪ ﺑﻘﻮﻟﻪ‪ :‬ﻭﺗﻮﻓﻲ ﺑﺎﻟﻜﻮﻓﺔ‪ .‬ﻭﺑﻘﻮﻟﻪ‪ :‬ﺍﻟﻤﺒﺴﻮﻁ ﻓﻲ ﺍﻟﻔﻘﻪ ‪٨١‬‬
‫ﺟﺰﺀﺍ‪ .‬ﻭﻟﻌﻞ ﻣﺮﺍﺩﻩ ﻣﺎ ﻳﺤﻮﻳﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻣﻊ ﺫﻟﻚ ﻓﻼ ﻳﺼﺢ ﺇﺫ ﻫﻲ ﻧﺠﻮ‬
‫ﺳﺒﻌﻴﻦ ﻛﺘﺎﺑﺎ‪.‬‬
‫)‪ - (٥‬ﺃﻋﻴﺎﻥ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻟﻠﺴﻴﺪ ﻣﺤﺴﻦ ﺍﻷﻣﻴﻦ ﺝ ‪ ١‬ﺹ ‪ ١‬ﻭ ‪ ١٢‬ﻭ ‪ ٢٨٢‬ﻭ ‪٣٠٣‬‬
‫‪ ٣٠٤ -‬ﻭﻏﻴﺮﻫﺎ ﻃﺒﻊ ﺩﻣﺸﻖ ﺳﻨﺔ ‪ ١٣٥٣‬ﻩ‪.‬‬
‫)‪ - (٦‬ﺑﺤﺎﺭ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺠﺎﻣﻌﺔ ﻟﺪﺭﺭ ﺃﺧﺒﺎﺭ ﺍﻷﺋﻤﺔ ﺍﻷﻃﻬﺎﺭ‪ .‬ﻟﻠﺸﻴﺦ ﻣﺤﻤﺪ ﺑﺎﻗﺮ‬
‫ﺍﻟﻤﺠﻠﺴﻲ ﺫﻛﺮ ﻓﻴﻪ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻓﻲ ﻣﻮﺍﺿﻊ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻓﻲ ﻣﺠﻠﺪ ﺍﻹﺟﺎﺯﺍﺕ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺁﺧﺮ ﺃﺟﺰﺍﺋﻪ‪.‬‬
‫)‪ - (٧‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ .‬ﻻﺑﻦ ﻛﺜﻴﺮ ﺝ ‪ ١٢‬ﺡ ‪ ٩٧‬ﻃﺒﻊ ﻣﺼﺮ ﺳﻨﺔ ‪ ١٣٥١‬ﻩ‪.‬‬
‫)‪ - (٨‬ﺗﺄﺭﻳﺦ ﺁﺩﺍﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻟﺠﺮﺟﻲ ﺯﻳﺪﺍﻥ ﺝ ‪ ٣‬ﺹ ‪ ١٠٢‬ﻃﺒﻊ ﻣﺼﺮ‬
‫ﺳﻨﺔ ‪ ١٩١١‬ﻡ‪ .‬ﻭﻗﺪﺳﻬﺎ ﺑﻘﻮﻟﻪ‪ :‬ﺍﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ ‪.٤٥٩‬‬
‫‪ - ٩‬ﺗﺄﺭﻳﺦ ﻣﺼﺮ‪ .‬ﻟﺒﻌﺾ ﺍﻷﺷﻌﺮﻳﺔ‪ .‬ﻳﻨﻘﻞ ﻋﻨﻪ ﺻﺎﺣﺐ )ﺍﻟﺮﻭﺿﺎﺕ(‬
‫ﻓﻲ ﺗﺮﺟﻤﺘﻪ ﻟﻠﺸﻴﺦ‪.‬‬
‫)‪ - (١٠‬ﺗﺄﺳﻴﺲ ﺍﻟﺸﻴﻌﺔ ﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻡ‪ .‬ﻟﻠﺴﻴﺪ ﺣﺴﻦ ﺍﻟﺼﺪﺭ ﺹ ‪ ٣١٣‬ﻭ ‪٣٣٩‬‬
‫ﻃﺒﻊ ﺑﻐﺪﺍﺩ ﺳﻨﺔ ‪ ١٣٧٠‬ﻩ‪.‬‬
‫)‪ - (١١‬ﺗﺤﻔﺔ ﺍﻷﺣﺒﺎﺏ ﻓﻲ ﻧﻮﺍﺩﺭ ﺁﺛﺎﺭ ﺍﻷﺻﺤﺎﺏ‪ .‬ﻟﻠﺸﻴﺦ ﻋﺒﺎﺱ ﺍﻟﻘﻤﻲ‬
‫ﺹ ‪ ٣٢٥ - ٣٢٣‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٦٩‬ﻩ‪.‬‬
‫)‪ - (١٢‬ﺗﺤﻴﺔ ﺍﻟﺰﺍﺋﺮ ﻭﺑﻠﻐﺔ ﺍﻟﻤﺠﺎﻭﺭ‪ .‬ﻟﻠﺸﻴﺦ ﺍﻟﻤﻴﺮﺯﺍ ﺣﺴﻴﻦ ﺍﻟﻨﻮﺭﻱ ﺹ ‪ ٧٨‬ﻃﺒﻊ‬
‫ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٢٧‬ﻩ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٤٥‬‬

 ‫)‪ - (١٣‬ﺗﻠﺨﻴﺺ ﺍﻷﻗﻮﺍﻝ ﻓﻲ ﺗﺤﻘﻴﻖ ﺃﺣﻮﺍﻝ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻟﻠﺴﻴﺪ ﺍﻟﻤﻴﺮﺯﺍ ﻣﺤﻤﺪ‬
‫ﺍﺑﻦ ﻋﻠﻲ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻷﺳﺘﺮﺁﺑﺎﺩﻱ‪ ،‬ﻣﺆﻟﻒ ﺛﻼﺛﺔ ﻛﺘﺐ ﻓﻲ ﺍﻟﺮﺟﺎﻝ )‪ (١‬ﺍﻟﻜﺒﻴﺮ‬
‫)‪ (٢‬ﺍﻟﻮﺳﻴﻂ ﻭﻫﻮ ﻫﺬﺍ )‪ (٣‬ﺍﻟﺼﻐﻴﺮ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻣﺨﻄﻮﻃﺎﺕ ﻣﻜﺘﺒﺘﻨﺎ‬
‫ﻭﺍﻟﺘﺮﺟﻤﺔ ﻓﻲ ﺍﻟﻮﺭﻗﺔ ‪ ١٤١‬ﺃ‪.‬‬
‫)‪ - (١٤‬ﺗﻨﻘﻴﺢ ﺍﻟﻤﻘﺎﻝ ﻓﻲ ﻋﻠﻢ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﻤﺎﻣﻘﺎﻧﻲ ﺝ ‪ ٣‬ﺹ ‪١٠٤‬‬
‫ﻃﺒﻊ ﺍﻟﻨﺠﻒ ﺳﻨﺔ ‪ ١٣٥٢‬ﻩ‪.‬‬
‫)‪ - (١٥‬ﺗﻮﺿﻴﺢ ﺍﻟﻤﻘﺎﻝ ﻓﻲ ﻋﻠﻢ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻟﻠﻤﻮﻟﻰ ﻋﻠﻲ ﺍﻟﻜﻨﻲ‪ .‬ﺹ ‪٦٢‬‬
‫ﻃﺒﻊ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٠٢‬ﻩ‪.‬‬
‫)‪ - (١٦‬ﺟﺎﻣﻊ ﺍﻟﺮﻭﺍﺓ‪ :‬ﻟﻠﻤﻮﻟﻰ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻷﺭﺩﺑﻴﻠﻲ ﺝ ‪ ٢‬ﺹ ‪ ٩٥‬ﻃﺒﻊ‬
‫ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٧٤‬ﻩ‪.‬‬
‫)‪ - (١٧‬ﺍﻟﺨﻼﺻﺔ ﺍﻟﻤﻨﻈﻮﻣﺔ‪ .‬ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻹﺻﻔﻬﺎﻧﻲ ﺹ ‪ ٨٤‬ﻃﺒﻊ‬
‫ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٤٣‬ﻩ‪.‬‬
‫)‪ - (١٨‬ﺧﻼﺻﺔ ﺍﻷﻗﻮﺍﻝ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻟﻠﻌﻼﻣﺔ ﺍﻟﺤﻠﻲ ﺝ ‪ ١‬ﺹ ‪٧٢‬‬
‫ﻃﺒﻊ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣١٠‬ﻩ‪.‬‬
‫)‪ - (١٩‬ﺍﻟﺬﺭﻳﻌﺔ ﺇﻟﻰ ﺗﺼﺎﻧﻴﻒ ﺍﻟﺸﻴﻌﺔ‪ .‬ﻟﻠﻔﺎﻧﻲ ﺃﻏﺎ ﺑﺰﺭﻙ ﺍﻟﻄﻬﺮﺍﻧﻲ ﻋﻔﺎ ﺍﻟﻠﻪ‬
‫ﻋﻨﻪ ﺝ ‪ ١‬ﺹ ‪ ٧٣‬ﻭ ‪ ٣٦٦ - ٣٦٥‬ﻭ ﺝ ‪ ٢‬ﺹ ‪ ١٦ - ١٤‬ﻭ ‪ ٢٧٠ - ٢٦٩‬ﻭ‬
‫‪ ٣١١ - ٣٠٩‬ﻭ ‪ ٣١٤ - ٣١٣‬ﻭ ‪ ٤٨٦‬ﻭ ﺝ ‪ ٣‬ﺹ ‪ ٣٣١ - ٣٢٨‬ﻭ ﺝ ‪ ٤‬ﺹ‬
‫‪ ٢٦٧ - ٢٦٦‬ﻭ ‪ ٤٢٣‬ﻭ ‪ ٤٣٣‬ﻭ ‪ ٥٠٧ - ٥٠٤‬ﻭ ﺝ ‪ ٥‬ﺹ ‪ ١٤٥‬ﻭ ﺝ ‪ ٧‬ﺹ‬
‫‪ ٢٣٦‬ﻭ ﺝ ‪ ١٠‬ﺹ ‪ ١٢٠‬ﻃﺒﻊ ﺍﻟﻨﺠﻒ ﻭﻃﻬﺮﺍﻥ‪.‬‬
‫)‪ - (٢٠‬ﺭﺍﻫﻨﻤﺎﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ‪ .‬ﻟﻠﺴﻴﺪ ﻋﻠﻰ ﺃﻛﺒﺮ ﺍﻟﺒﺮﻗﻌﻲ ﺝ ‪ ٢‬ﺹ ‪- ١١٨‬‬
‫‪ ١٢٠‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ﺑﺪﻭﻥ ﺗﺄﺭﻳﺦ ﻟﻜﻦ ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ ﻃﺒﻊ ﺳﻨﺔ ‪ ١٣٦٨‬ﻩ‪.‬‬
‫)‪ - (٢١‬ﺍﻟﺮﺟﺎﻝ‪ .‬ﻷﺑﻲ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺷﻲ ﺹ ‪٢٨٨ - ٢٨٧‬‬
‫ﻃﺒﻊ ﺑﻤﺒﺊ ﺳﻨﺔ ‪ ١٣١٧‬ﻩ ﻭﻫﻮ ﻣﻌﺎﺻﺮ ﻟﻠﺸﻴﺦ ﻭﺃﻭﻝ ﻣﻦ ﺗﺮﺟﻢ ﻟﻪ ﺑﻌﺪ ﺗﺮﺟﻤﺘﻪ‬
‫ﻟﻨﻔﺴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ )ﺍﻟﻔﻬﺮﺳﺖ(‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٤٦‬‬

 ‫)‪ - (٢٢‬ﺍﻟﺮﺟﺎﻝ ﻻﺑﻦ ﺩﺍﻭﺩ ﻣﻦ ﻣﺨﻄﻮﻃﺎﺕ ﻣﻜﺘﺒﺘﻨﺎ ﺗﺄﺭﻳﺦ ﻛﺘﺎﺑﺘﻪ ﺳﻨﺔ‬
‫‪ ٩٩٢‬ﺹ ‪.٥١‬‬
‫)‪ - (٢٣‬ﺍﻟﺮﻭﺍﺷﺢ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻓﻲ ﺷﺮﺡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻹﻣﺎﻣﻴﺔ‪ .‬ﻟﻠﻤﻴﺮ ﺍﻟﺴﻴﺪ‬
‫ﻣﺤﻤﺪ ﺑﺎﻗﺮ ﺍﻟﺪﺍﻣﺎﺩ ﺹ ‪ ٨٨‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣١١‬ﻩ‪.‬‬
‫)‪ (٢٤‬ﺭﻭﺿﺎﺕ ﺍﻟﺠﻨﺎﺕ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺴﺎﺩﺍﺕ ﻟﻠﺴﻴﺪ ﻣﺤﻤﺪ ﺑﺎﻗﺮ‬
‫ﺍﻟﺨﻮﺍﻧﺴﺎﺭﻱ ﺹ ‪ ٥٩١ - ٥٨٠‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٠٦‬ﻩ‪.‬‬
‫)‪ - (٢٥‬ﺍﻟﺮﻭﺿﺔ ﺍﻟﺒﻬﻴﺔ ﻓﻲ ﺍﻟﻄﺮﻕ ﺍﻟﺸﻔﻴﻌﻴﺔ‪ .‬ﻟﻠﺴﻴﺪ ﺷﻔﻴﻊ ﺍﻟﺠﺎﺑﻼﻗﻲ ﺹ‬
‫‪ ١٩٠ - ١٨٢‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٢٨٠‬ﻩ‪.‬‬
‫)‪ - (٢٦‬ﺭﻳﺤﺎﻧﺔ ﺍﻷﺩﺏ ﻓﻲ ﺍﻟﻤﺸﻬﻮﺭﻳﻦ ﺑﺎﻟﻜﻨﻴﺔ ﻭﺍﻟﻘﻠﺐ‪ .‬ﻟﻠﺸﻴﺦ ﺍﻟﻤﻴﺮﺯﺍ‬
‫ﻣﺤﻤﺪ ﻋﻠﻲ ﺍﻟﻤﺪﺭﺱ ﺍﻟﺘﺒﺮﻳﺰﻱ ﺝ ‪ ٢‬ﺹ ‪ ٤٠١ - ٣٩٩‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٦٧‬ﻩ‪.‬‬
‫)‪ - (٢٧‬ﺭﻳﺎﺽ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺣﻴﺎﺽ ﺍﻟﻔﻀﻼﺀ‪ .‬ﻟﻠﻤﻮﻟﻰ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻷﻓﻨﺪﻱ‪،‬‬
‫ﻣﻦ ﻣﺨﻄﻮﻃﺎﺕ ﻣﻜﺘﺒﺘﻨﺎ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻓﻲ ﻧﺴﺨﺘﻨﺎ ﺷﺊ ﻣﻦ ﺣﺮﻑ ﺍﻟﻤﻴﻢ‪.‬‬
‫)‪ - (٢٨‬ﺳﻔﻴﻨﺔ ﺑﺤﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻭﻣﺪﻳﻨﺔ ﺍﻟﺤﻜﻢ ﻭﺍﻵﺛﺎﺭ‪ .‬ﻟﻠﺸﻴﺦ ﻋﺒﺎﺱ‬
‫ﺍﻟﻘﻤﻲ‪ ،‬ﺝ ‪ ٢‬ﺹ ‪ ٩٧‬ﻃﺒﻊ ﺍﻟﻨﺠﻒ ﺳﻨﺔ ‪ ١٣٥٥‬ﻩ‪.‬‬
‫)‪ - (٢٩‬ﺳﻤﺎﺀ ﺍﻟﻤﻘﺎﻝ ﻓﻲ ﺗﺤﻘﻴﻖ ﻋﻠﻢ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻟﻠﺸﻴﺦ ﺍﻟﻤﻴﺮﺯﺍ ﺃﺑﻲ ﺍﻟﻬﺪﻯ‬
‫ﺍﻟﻜﻠﺒﺎﺳﻲ ﺝ ‪ ١‬ﺹ ‪ ٩٧‬ﻃﺒﻊ ﺍﻟﻨﺠﻒ ﺳﻨﺔ ‪ ١٣٥٥‬ﻩ‪.‬‬
‫)‪ - (٣٠‬ﺳﻴﺮ ﺍﻟﻌﻠﻢ ﻓﻲ ﺍﻟﻨﺠﻒ ﻟﻠﺴﻴﺪ ﻣﺤﻤﺪ ﺣﺴﻦ ﺁﻝ ﺍﻟﻄﺎﻟﻘﺎﻧﻲ ﻣﺨﻄﻮﻁ ﻋﻘﺪ‬
‫ﻓﻴﻪ ﻓﺼﻼ ﻟﺘﺮﺟﻤﺔ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻭﻭﻟﺪﻩ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻋﻠﻲ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﺣﻔﻴﺪﻩ ﺍﻟﺸﻴﺦ‬
‫ﺃﺑﻲ ﻧﺼﺮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﻭﺍﺳﺘﻘﺼﻰ ﺗﻼﻣﺬﺗﻬﻢ ﻭﺑﻌﺾ ﺃﺣﻮﺍﻟﻬﻢ ﺹ ‪- ١‬‬
‫‪.١٤‬‬
‫)‪ - (٣١‬ﺷﻌﺐ ﺍﻟﻤﻘﺎﻝ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻟﻠﻤﻴﺮﺯﺍ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻨﺮﺍﻗﻲ‬
‫ﺹ ‪ ٩٤‬ﻃﺒﻊ ﻳﺰﺩ ﺳﻨﺔ ‪ ١٣٦٧‬ﻩ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٤٧‬‬

 ‫)‪ (٣٢‬ﺍﻟﺸﻴﻌﺔ ﻭﻓﻨﻮﻥ ﺍﻹﺳﻼﻡ‪ .‬ﻟﻠﺴﻴﺪ ﺣﺴﻦ ﺍﻟﺼﺪﺭ ﺹ ‪ ٣٣‬ﻭ ‪ ٥٧‬ﻃﺒﻊ‬
‫ﺻﻴﺪﺍ ﺳﻨﺔ ‪ ١٣٣١‬ﻩ‪.‬‬
‫)‪ - (٣٣‬ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺮﻱ‪ .‬ﻟﻠﺴﺒﻜﻲ ﺝ ‪ ٣‬ﺹ ‪ ٥١‬ﻃﺒﻊ ﺍﻟﻤﻄﺒﻌﺔ‬
‫ﺍﻟﺤﺴﻴﻨﻴﺔ ﺳﻨﺔ ‪ ١٣٢٤‬ﻩ‪ .‬ﻭﻗﺪ ﺍﺷﺘﺒﻪ ﻫﻨﺎﻙ ﻓﻨﻤﻲ ﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺇﻟﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻭﺗﺒﻌﻪ ﻛﺬﻟﻚ ﻓﻲ )ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ( ﺝ ‪ ١‬ﺹ ‪ ،٣١١‬ﻭﻫﺬﻩ ﻛﺘﺒﻪ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‬
‫ﻭﺁﺭﺍﺅﻩ ﺍﻟﻤﺴﺘﻨﺒﻄﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺃﻛﺒﺮ ﻣﺠﺘﻬﺪﻱ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻜﻴﻒ ﻳﻈﻦ ﺃﻧﻪ ﻣﻘﻠﺪ‪.‬‬
‫)‪ - (٣٤‬ﻋﻨﻮﺍﻥ ﺍﻟﺸﺮﻑ ﻓﻲ ﻭﺷﻲ ﺍﻟﻨﺠﻒ‪ .‬ﻟﻠﺸﻴﺦ ﻣﺤﻤﺪ ﺍﻟﺴﻤﺎﺭﻱ ﺹ ‪٨٨‬‬
‫ﻃﺒﻊ ﺍﻟﻨﺠﻒ ﺳﻨﺔ ‪ ١٣٦٠‬ﻩ‪.‬‬
‫)‪ - (٣٥‬ﻋﻴﻮﻥ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻟﻠﺴﻴﺪ ﺣﺴﻦ ﺍﻟﺼﺪﺭ‪ ،‬ﺹ ‪ ٧٤‬ﻃﺒﻊ ﻟﻜﻬﻨﻮ‬
‫ﺳﻨﺔ ‪ ١٣٣١‬ﻩ‪.‬‬
‫)‪ - (٣٦‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺮﺟﺎﻟﻴﺔ ﻟﻠﺴﻴﺪ ﻣﻬﺪﻱ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻣﺨﻄﻮﻁ ﻓﻲ ﻣﻜﺘﺒﺔ‬
‫ﺣﺴﻴﻨﻴﺔ ﺍﻟﺘﺴﺘﺮﻳﺔ ﻓﻲ ﺍﻟﻨﺠﻒ ﻭﻣﻜﺘﺒﺔ ﺍﻟﺴﻴﺪ ﺟﻌﻔﺮ ﺁﻝ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ ﻭﻏﻴﺮﻫﺎ‪ .‬ﻭﻻ‬
‫ﻧﺘﺨﻄﺮ ﺻﻔﺤﺔ ﺍﻟﺘﺮﺟﻤﺔ‪.‬‬
‫)‪ - (٣٧‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺮﺿﻮﻳﺔ ﻓﻲ ﺃﺣﻮﺍﻝ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻟﺠﻌﻔﺮﻳﺔ‪ .‬ﻟﻠﺸﻴﺦ‬
‫ﻋﺒﺎﺱ ﺍﻟﻘﻤﻲ ﺝ ‪ ٢‬ﺹ ‪ ٤٧٣ - ٤٧٠‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٦٧‬ﻩ‪.‬‬
‫)‪ - (٣٨‬ﺍﻟﻔﻬﺮﺳﺖ‪ .‬ﻟﺸﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﻧﻔﺴﻪ ﻓﻲ ﺣﺮﻑ ﺍﻟﻤﻴﻢ ﺹ ‪١٦١ - ١٥٩‬‬
‫ﻃﺒﻊ ﺍﻟﻨﺠﻒ ﺳﻨﺔ ‪ ١٣٥٦‬ﻩ‪.‬‬
‫)‪ - (٣٩‬ﻓﻬﺮﺳﺖ ﻛﺘﺎﺑﺨﺎﻧﻪ ﺁﺳﺘﺎﻥ ﻗﺪﺱ ﺭﺿﻮﻱ‪ .‬ﻓﻲ ﻣﻮﺍﺿﻊ ﻛﺜﻴﺮﺓ ﻋﻨﺪ‬
‫ﺫﻛﺮﻩ ﺃﻛﺜﺮ ﺗﺼﺎﻧﻴﻔﻪ ﻣﻨﻬﺎ‪ :‬ﺝ ‪ ٤‬ﺹ ‪ ١٩‬ﻭ ‪ ٥٥‬ﻭ ‪ ٢٥٣‬ﻭﻟﻮﻻ ﺿﻌﻒ ﺍﻟﺤﺎﻝ‬
‫ﻻﺳﺘﻘﺼﻴﻨﺎﻫﺎ ﻃﺒﻊ ﺧﺮﺍﺳﺎﻥ ﺳﻨﺔ ‪ ١٣٦٩‬ﻩ‪.‬‬
‫)‪ - (٤٠‬ﻓﻬﺮﺳﺖ ﻛﺘﺎﺑﺨﺎﻧﻪ ﻋﺎﻟﻲ ﻣﺪﺭﺳﺔ ﺳﭙﻬﺴﺎﻻﺭ‪ .‬ﻻﺑﻦ ﻳﻮﺳﻒ‬
‫ﺍﻟﺸﻴﺮﺍﺯﻱ ﺹ ‪ ٦٨ - ٦٦‬ﻃﺒﻊ ﻃﻬﺮﺍﻥ ﺳﻨﺔ ‪ ١٣٦٥‬ﻩ‪.‬‬

‫)ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ ‪(٤٨‬‬

 ‫ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‬
‫ﺑﺎﺏ ﻣﺎﻫﻴﺔ ﺍﻟﻄﻬﺎﺭﺓ ﻭﻛﻴﻔﻴﺔ ﺗﺮﺗﻴﺒﻬﺎ‬
‫ﺍﻟﻄﻬﺎﺭﺓ ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﺳﻢ ﻟﻤﺎ ﻳﺴﺘﺒﺎﺡ ﺑﻪ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻫﻲ ﺗﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪ :‬ﻭﺿﻮﺀ ﻭﺗﻴﻤﻢ‪ .‬ﻭﻣﺪﺍﺭﻫﻤﺎ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ‪:‬‬
‫ﺃﺣﺪﻫﺎ ﻭﺟﻮﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺛﺎﻧﻴﻬﺎ ﻣﺎ ﺑﻪ ﺗﻜﻮﻥ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺛﺎﻟﺜﻬﺎ‬
‫ﻛﻴﻔﻴﺔ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺭﺍﺑﻌﻬﺎ ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻌﻠﻢ ﺑﻮﺟﻮﺑﻬﺎ ﻓﺤﺎﺻﻞ ﻟﻜﻞ ﺃﺣﺪ ﺧﺎﻟﻂ ﺃﻫﻞ ﺍﻟﺸﺮﻉ ﻭﻻ‬
‫ﻳﺮﺗﺎﺏ ﺃﺣﺪ ﻣﻨﻬﻢ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﻌﻠﻢ ﺑﻤﺎ ﻓﻴﻪ ﺗﻜﻮﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻓﻴﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ‬
‫ﺍﻟﻌﻠﻢ ﺑﺎﻟﻤﻴﺎﻩ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻭﻣﺎ ﻳﺠﻮﺯ ﺍﻟﻄﻬﺎﺭﺓ ﺑﻪ ﻣﻨﻬﺎ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‪،‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ ﺍﻟﻌﻠﻢ ﺑﻤﺎ ﻳﺠﻮﺯ ﺍﻟﺘﻴﻤﻢ ﺑﻪ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺑﻜﻴﻔﻴﺔ ﺍﻟﻄﻬﺎﺭﺓ ﻓﻴﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﺍﻟﻌﻠﻢ‬
‫ﺑﺎﻟﻄﻬﺎﺭﺓ ﺍﻟﺼﻐﺮﻯ ﻭﻛﻴﻔﻴﺘﻬﺎ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻄﻬﺎﺭﺓ ﺍﻟﻜﺒﺮﻯ‬
‫ﻣﻦ ﺍﻷﻏﺴﺎﻝ ﻭﺃﺣﻜﺎﻣﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ ﻭﻫﻮ ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ ﻓﻬﻮ ﺃﻳﻀﺎ ﻋﻠﻰ‬
‫ﺿﺮﺑﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺼﻐﺮﻯ ﻭﻻ ﻳﻮﺟﺐ ﺍﻟﻜﺒﺮﻯ‪،‬‬

‫)‪(١‬‬
 ‫ﻭﺍﻟﺜﺎﻧﻲ ﻳﻨﻘﻀﻬﺎ ﻭﻳﻮﺟﺐ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﻜﺒﺮﻯ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺘﺒﻊ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻌﻠﻢ ﺑﻪ‪ ،‬ﻟﻠﺪﺧﻮﻝ ﻓﻲ‬
‫ﺍﻟﺼﻼﺓ ﻭﺇﻥ ﻟﻢ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺍﻟﻌﻠﻢ ﺑﺈﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺎﺕ‬
‫ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻷﻧﻪ ﻻ ﻳﺠﻮﺯ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺼﻼﺓ ﻣﻊ ﻧﺠﺎﺳﺔ‬
‫ﻋﻠﻰ ﺍﻟﺒﺪﻥ ﺃﻭ ﺍﻟﺜﻮﺏ ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺼﻼﺓ ﻣﻊ ﻋﺪﻡ ﺍﻟﻄﻬﺎﺭﺓ‬
‫ﻭﻧﺤﻦ ﻧﺮﺗﺐ ﺫﻟﻚ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ ،‬ﺇﻥ‬
‫ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺑﻮﺟﻮﺏ ﺍﻟﻄﻬﺎﺭﺓ ﻓﻘﺪ ﺑﻴﻨﺎ ﺣﺼﻮﻟﻪ ﻻ ﻣﺤﺎﻟﺔ‪،‬‬
‫ﻓﻸﺟﻞ ﺫﻟﻚ ﻟﻢ ﻧﺸﺮﻉ ﻓﻴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺑﻪ ﺗﻘﻊ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺍﻟﻤﻴﺎﻩ ﻭﻏﻴﺮﻫﺎ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻌﻠﻢ ﺑﻪ ﻣﻘﺪﻣﺎ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑﻜﻴﻔﻴﺔ ﺇﻳﻘﺎﻋﻬﺎ‪ ،‬ﻓﻸﺟﻞ ﺫﻟﻚ ﺑﺪﺃﻧﺎ ﺑﻪ‬
‫ﻓﻲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺛﻢ ﻧﺬﻛﺮ ﺑﻌﺪ ﺫﻟﻚ ﻣﺎ ﻭﻋﺪﻧﺎ ﻣﻦ ﺍﻷﻗﺴﺎﻡ ﺍﻷﺧﺮ‪،‬‬
‫ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻤﻴﺎﻩ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﻭﻣﺎ ﻳﺠﻮﺯ ﺍﻟﻄﻬﺎﺭﺓ ﺑﻪ ﻣﻨﻬﺎ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﺎ ﻳﻘﻊ ﻓﻴﻬﺎ ﻣﻤﺎ‬
‫ﻳﻐﻴﺮ ﺣﻜﻢ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﺎ ﻳﺮﻓﻊ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻋﻨﻬﺎ‬
‫ﺍﻟﻤﺎﺀ ﻛﻠﻪ ﻃﺎﻫﺮ ﻣﺎ ﻟﻢ ﻳﻘﻊ ﻓﻴﻪ ﻧﺠﺎﺳﺔ ﺗﻔﺴﺪﻩ‪ .‬ﻭﻫﻮ ﻋﻠﻰ‬
‫ﺿﺮﺑﻴﻦ‪ :‬ﻃﺎﻫﺮ ﻣﻄﻬﺮ ﻭﻃﺎﻫﺮ ﻟﻴﺲ ﺑﻤﻄﻬﺮ‪.‬‬

‫)‪(٢‬‬
 ‫ﻓﺄﻣﺎ ﺍﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﻤﻄﻬﺮ‪ ،‬ﻓﺎﻟﻤﻴﺎﻩ ﺍﻟﻤﻀﺎﻓﺔ‪ ،‬ﻣﺜﻞ‬
‫ﻣﺎﺀ ﺍﻟﺒﺎﻗﻠﻲ‪ ،‬ﻭﻣﺎﺀ ﺍﻵﺱ ﻭﻣﺎﺀ ﺍﻟﻮﺭﺩ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻤﻴﺎﻩ ﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ‬
‫ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺍﺕ ﻭﻻ ﻓﻲ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻴﺎﺏ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﻓﻲ ﺍﻟﺸﺮﺏ ﻭﻏﻴﺮﻩ ﻣﺎ ﻟﻢ ﻳﻘﻊ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‪.‬‬
‫ﻓﺈﻥ ﻭﻗﻊ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻼ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﺇﻻ ﻋﻨﺪ‬
‫ﺍﻟﻀﺮﻭﺭﺓ ﻭﺍﻟﺨﻮﻑ ﻣﻦ ﺗﻠﻒ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻄﺎﻫﺮ ﺍﻟﻤﻄﻬﺮ ﻓﻬﻮ ﻛﻞ ﻣﺎ ﻳﺴﺘﺤﻖ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻤﺎﺀ ﻣﻦ‬
‫ﻏﻴﺮ ﺇﺿﺎﻓﺔ‪ .‬ﻭﻫﻮ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺟﺎﺭ ﻭﺭﺍﻛﺪ‪.‬‬
‫ﻓﺎﻟﻤﻴﺎﻩ ﺍﻟﺠﺎﺭﻳﺔ ﻛﻠﻬﺎ ﻃﺎﻫﺮﺓ ﻣﻄﻬﺮﺓ ﻻ ﻳﻨﺠﺴﻬﺎ ﺷﺊ ﻣﻤﺎ ﻳﻘﻊ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺇﻻ ﻣﺎ ﻳﻐﻴﺮ ﻟﻮﻧﻬﺎ ﺃﻭ ﻃﻌﻤﻬﺎ ﺃﻭ ﺭﺍﺋﺤﺘﻬﺎ‪ .‬ﻓﺈﻧﻪ‬
‫ﻣﺘﻰ ﺗﻐﻴﺮ ﺷﺊ ﻣﻦ ﺃﻭﺻﺎﻓﻬﺎ ﺍﻟﻤﺬﻛﻮﺭﺓ ﺑﻤﺎ ﻳﻘﻊ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‬
‫ﻓﻼ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‪.‬‬
‫ﻭﺍﻟﻤﻴﺎﻩ ﺍﻟﺮﺍﻛﺪﺓ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻣﻴﺎﻩ ﺍﻟﻐﺪﺭﺍﻥ ﻭﺍﻟﻘﻠﺒﺎﻥ‬
‫ﻭﺍﻟﺼﺎﻧﻊ‪ ،‬ﻭﻣﻴﺎﻩ ﺍﻷﻭﺍﻧﻲ ﺍﻟﻤﺤﺼﻮﺭﺓ‪ ،‬ﻭﻣﻴﺎﻩ ﺍﻵﺑﺎﺭ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﻴﺎﻩ ﺍﻟﻐﺪﺭﺍﻥ ﻭﺍﻟﻘﻠﺒﺎﻥ ﻓﺈﻥ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻫﺎ ﻣﻘﺪﺍﺭ ﺍﻟﻜﺮ‬
‫ﻭﺣﺪ ﺍﻟﻜﺮ ﺛﻼﺛﺔ ﺃﺷﺒﺎﺭ ﻭﻧﺼﻒ ﻃﻮﻻ ﻓﻲ ﺛﻼﺛﺔ ﺃﺷﺒﺎﺭ ﻭﻧﺼﻒ ﻋﺮﺿﺎ‬
‫ﻓﻲ ﺛﻼﺛﺔ ﺃﺷﺒﺎﺭ ﻭﻧﺼﻒ ﻋﻤﻘﺎ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﻘﺪﺍﺭﻩ ﺃﻟﻔﺎ ﻭﻣﺄﺗﻲ ﺭﻃﻞ‬
‫ﺑﺎﻟﻌﺮﺍﻗﻲ ﻓﺈﻧﻪ ﻻ ﻳﻨﺠﺴﻬﺎ ﺷﺊ ﻣﻤﺎ ﻳﻘﻊ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺇﻻ ﻣﺎ‬
‫ﻏﻴﺮ ﻟﻮﻧﻬﺎ ﺃﻭ ﻃﻌﻤﻬﺎ ﺃﻭ ﺭﺍﺋﺤﺘﻬﺎ‪ .‬ﻓﺈﻥ ﺗﻐﻴﺮ ﺃﺣﺪ ﺃﻭﺻﺎﻓﻬﺎ ﺑﻤﺎ‬
‫ﻳﻘﻊ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﻥ‬

‫)‪(٣‬‬
 ‫ﻛﺎﻥ ﺗﻐﻴﺮﻫﺎ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻬﺎ ﺃﻭ ﺑﻤﺎ ﻳﻼﻗﻴﻬﺎ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﺳﺘﻌﻤﺎﻟﻬﺎ ﻣﺎ ﻟﻢ ﻳﺴﻠﺒﻬﺎ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﻥ‬
‫ﻏﻴﺮ ﻟﻮﻧﻬﺎ ﺃﻭ ﻃﻌﻤﻬﺎ ﺃﻭ ﺭﺍﺋﺤﺘﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻫﺎ ﺃﻗﻞ ﻣﻦ ﺍﻟﻜﺮ‬
‫ﻓﺈﻧﻪ ﻳﻨﺠﺴﻬﺎ ﻛﻞ ﻣﺎ ﻳﻘﻊ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻳﻜﺮﻩ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻤﻴﺎﻩ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻤﻴﺎﻩ ﺍﻟﺠﺎﺭﻳﺔ‬
‫ﻭﺍﻟﻤﻴﺎﻩ ﺍﻟﻤﺘﻴﻘﻦ ﻃﻬﺎﺭﺗﻬﺎ‪.‬‬
‫ﻭﻻ ﺗﻨﺠﺲ ﻣﻴﺎﻩ ﺍﻟﻐﺪﺭﺍﻥ ﺑﻮﻟﻮﻍ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺤﺸﺮﺍﺕ‬
‫ﻭﺳﺎﺋﺮ ﺍﻟﺤﻴﻮﺍﻥ ﻓﻴﻬﺎ ﺇﻻ ﺍﻟﻜﻠﺐ ﺧﺎﺻﺔ ﻭﺍﻟﺨﻨﺰﻳﺮ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺠﺴﻬﺎ‬
‫ﺇﻥ ﻛﺎﻥ ﺩﻭﻥ ﺍﻟﻜﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺍﻟﻜﺮ ﻓﻠﻴﺲ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻴﺎﻩ ﺍﻷﻭﺍﻧﻲ ﺍﻟﻤﺤﺼﻮﺭﺓ ﻓﺈﻥ ﻭﻗﻊ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‬
‫ﺃﻓﺴﺪﻫﺎ ﻭﻟﻢ ﻳﺠﺰ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﻳﻘﻊ ﻓﻴﻬﺎ ﻃﺎﻫﺮﺍ‪ ،‬ﻓﻼ‬
‫ﺑﺄﺱ ﺑﺎﺳﺘﻌﻤﺎﻟﻬﺎ ﻣﺎ ﻟﻢ ﻳﺴﻠﺒﻬﺎ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻤﺎﺀ ﻭﺇﻥ ﻏﻴﺮ ﻟﻮﻧﻬﺎ ﺃﻭ‬
‫ﻃﻌﻤﻬﺎ ﺃﻭ ﺭﺍﺋﺤﺘﻬﺎ‪ .‬ﻓﻼ ﺑﺄﺱ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﻴﺎﻩ ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ‬
‫ﺍﺳﺘﻌﻤﻠﺖ ﻣﺮﺓ ﺃﺧﺮﻯ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ‬
‫ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﺃﻭ ﺍﻟﺤﻴﺾ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻫﻤﺎ‪ ،‬ﺃﻭ ﻓﻲ‬
‫ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﻓﻀﻞ ﻭﺿﻮﺀ ﺍﻟﻤﺮﺃﺓ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻤﺮﺃﺓ ﻻ ﺑﺄﺱ ﻟﻬﺎ ﺃﻥ ﺗﺴﺘﻌﻤﻞ ﻓﻀﻞ ﻭﺿﻮﺀ ﺍﻟﺮﺟﻞ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﺳﺌﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﺳﺘﻌﻤﺎﻝ ﻣﺎ ﺷﺮﺑﻮﺍ ﻣﻨﻪ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﺭﺟﻼ ﺃﻭ ﺍﻣﺮﺃﺓ‪ .‬ﻭﻳﻜﺮﻩ ﺍﺳﺘﻌﻤﺎﻝ ﺳﺆﺭ ﺍﻟﺤﺎﺋﺾ ﺇﻥ ﻛﺎﻧﺖ‬
‫ﻣﺘﻬﻤﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺄﻣﻮﻧﺔ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺃﺳﺌﺎﺭ‬

‫)‪(٤‬‬
‫ﻣﻦ ﺧﺎﻟﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ‪ .‬ﻭﻛﺬﻟﻚ ﺃﺳﺌﺎﺭ ﺍﻟﻨﺎﺻﺐ‬
‫ﻟﻌﺪﺍﻭﺓ ﺁﻝ ﻣﺤﻤﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺴﺆﺭ ﻛﻞ ﻣﺎ ﻳﺆﻛﻞ‬
‫ﻟﺤﻤﻪ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺤﻴﻮﺍﻥ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺳﺆﺭ ﺍﻟﺒﻐﺎﻝ ﻭﺍﻟﺤﻤﻴﺮ‬
‫ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﻬﺮ ﻭﻏﻴﺮ ﺫﻟﻚ ﺇﻻ ﺍﻟﻜﻠﺐ ﺧﺎﺻﺔ ﻭﺍﻟﺨﻨﺰﻳﺮ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻻ ﺑﺄﺱ ﺑﺄﺳﺌﺎﺭ ﺍﻟﻄﻴﻮﺭ ﻛﻠﻬﺎ ﺇﻻ ﻣﺎ ﺃﻛﻞ ﺍﻟﺠﻴﻒ ﺃﻭ ﻛﺎﻥ ﻓﻲ‬
‫ﻣﻨﻘﺎﺭﻩ ﺃﺛﺮ ﺩﻡ‪.‬‬
‫ﻭﻣﺎﺀ ﺍﻟﺤﻤﺎﻡ ﺳﺒﻴﻠﻪ ﻛﺴﺒﻴﻞ ﺍﻟﻤﺎﺀ ﺍﻟﺠﺎﺭﻱ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻪ ﻣﺎﺩﺓ‬
‫ﻣﻦ ﺍﻟﻤﺠﺮﻯ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﺩﺓ ﻓﻬﻮ ﻋﻠﻰ ﻃﻬﺎﺭﺗﻪ ﻣﺎ ﻟﻢ ﺗﻌﻠﻢ‬
‫ﻓﻴﻪ ﻧﺠﺎﺳﺔ‪ .‬ﻓﺈﻥ ﻋﻠﻤﺖ ﻓﻴﻪ ﻧﺠﺎﺳﺔ ﺃﻭ ﺃﺩﺧﻞ ﻳﺪﻩ ﻓﻴﻪ ﻳﻬﻮﺩﻱ‬
‫ﺃﻭ ﻧﺼﺮﺍﻧﻲ ﺃﻭ ﻣﺸﺮﻙ ﺃﻭ ﻧﺎﺻﺐ ﻭﻣﻦ ﺿﺎﺭﻋﻬﻢ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ‪،‬‬
‫ﻓﻼ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻏﺴﺎﻟﺔ ﺍﻟﺤﻤﺎﻡ ﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﺘﻰ ﻭﻟﻎ ﺍﻟﻜﻠﺐ ﻓﻲ ﺍﻹﻧﺎﺀ ﻧﺠﺲ ﺍﻟﻤﺎﺀ ﻭﻭﺟﺐ ﺇﻫﺮﺍﻗﻪ‪،‬‬
‫ﻭﻏﺴﻞ ﺍﻹﻧﺎﺀ ﺛﻼﺙ ﻣﺮﺍﺕ‪ :‬ﺇﺣﺪﺍﻫﻦ ﻭﻫﻲ ﺍﻷﻭﻟﻰ ﺑﺎﻟﺘﺮﺍﺏ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻛﻞ ﺇﻧﺎﺀ ﻭﻗﻊ ﻓﻴﻬﺎ ﻧﺠﺎﺳﺔ ﻭﺟﺐ ﺇﻫﺮﺍﻕ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻤﺎﺀ ﻭﻏﺴﻠﻬﺎ‬
‫ﺛﻼﺛﺔ ﻣﺮﺍﺕ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻌﺘﺒﺮ ﻏﺴﻠﻬﺎ ﺑﺎﻟﺘﺮﺍﺏ‪ ،‬ﺇﻻ ﻓﻲ ﻭﻟﻮﻍ‬
‫ﺍﻟﻜﻠﺐ ﺧﺎﺻﺔ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻳﻜﻔﻲ ﺇﻫﺮﺍﻕ ﻣﺎ ﻓﻴﻬﺎ ﻭﻏﺴﻞ ﺍﻹﻧﺎﺀ‬
‫ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻣﺘﻰ ﻣﺎﺕ ﻓﻲ ﺍﻵﻧﻴﺔ ﺣﻴﻮﺍﻥ ﻟﻪ‬
‫ﻧﻔﺲ ﺳﺎﺋﻠﺔ‪ ،‬ﻧﺠﺲ ﺍﻟﻤﺎﺀ ﻭﻭﺟﺐ ﺇﻫﺮﺍﻗﻪ ﻭﻏﺴﻞ ﺍﻹﻧﺎﺀ ﺣﺴﺐ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺍﻟﻔﺄﺭﺓ ﺇﺫﺍ ﻣﺎﺗﺖ ﻓﻲ ﺍﻹﻧﺎﺀ ﻭﺟﺐ ﺇﻫﺮﺍﻕ ﻣﺎ ﻓﻴﻬﺎ ﻭﻏﺴﻞ‬

‫)‪(٥‬‬
 ‫ﺍﻹﻧﺎﺀ ﺳﺒﻊ ﻣﺮﺍﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﻟﺨﻤﺮ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳﻘﻊ ﻓﻲ ﺍﻟﻤﺎﺀ‬
‫ﻓﻤﺎﺕ ﻓﻴﻪ ﻣﻤﺎ ﻟﻴﺲ ﻟﻪ ﻧﻔﺲ ﺳﺎﺋﻠﺔ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺫﻟﻚ‬
‫ﺍﻟﻤﺎﺀ ﺇﻻ ﺍﻟﻮﺯﻍ ﻭﺍﻟﻌﻘﺮﺏ ﺧﺎﺻﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﺇﻫﺮﺍﻕ ﻣﺎ ﻭﻗﻊ ﻓﻴﻪ‬
‫ﻭﻏﺴﻞ ﺍﻹﻧﺎﺀ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻔﺎﺭﺓ ﻭﺍﻟﺤﻴﺔ ﻓﻲ‬
‫ﺍﻵﻧﻴﺔ ﺃﻭ ﺷﺮﺑﺘﺎ ﻣﻨﻬﺎ ﺛﻢ ﺧﺮﺟﺎ ﺣﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺗﺮﻙ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺍﻟﻮﺯﻍ ﺇﺫﺍ ﻭﻗﻊ ﻓﻲ ﺍﻟﻤﺎﺀ‬
‫ﺛﻢ ﺧﺮﺝ ﻣﻨﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻹﻧﺴﺎﻥ‬
‫ﺇﻧﺎﺀﺍﻥ ﺃﻭ ﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻭﻗﻊ ﻓﻲ ﺃﺣﺪﻫﻤﺎ ﻧﺠﺎﺳﺔ ﻭﻟﻢ ﻳﻌﻠﻤﻪ‬
‫ﺑﻌﻴﻨﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻫﺮﺍﻕ ﺟﻤﻴﻌﻪ ﻭﺍﻟﺘﻴﻤﻢ ﻟﻠﺼﻼﺓ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻘﺪﺭ‬
‫ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﻴﺎﻩ ﺍﻟﻄﺎﻫﺮﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻴﺎﻩ ﺍﻵﺑﺎﺭ ﻓﺈﻧﻬﺎ ﺗﻨﺠﺲ ﺑﻜﻞ ﻣﺎ ﻳﻘﻊ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻗﺒﻞ ﺗﻄﻬﻴﺮﻫﺎ‪ .‬ﻓﺈﻥ ﻭﻗﻊ ﻓﻲ ﺍﻟﺒﺌﺮ ﺧﻤﺮ ﺃﻭ‬
‫ﻓﻘﺎﻉ ﺃﻭ ﺷﺮﺍﺏ ﻣﺴﻜﺮ ﺃﻭ ﻣﻨﻲ ﺃﻭ ﺩﻡ ﺣﻴﺾ ﺃﻭ ﺑﻌﻴﺮ ﻓﻤﺎﺕ ﻓﻴﻪ‪،‬‬
‫ﻭﺟﺐ ﻧﺰﺡ ﺍﻟﻤﺎﺀ ﻛﻠﻪ‪ .‬ﻓﺈﻥ ﺗﻌﺬﺭ ﺫﻟﻚ ﻋﻠﻴﻪ‪ ،‬ﻳﺘﺮﺍﻭﺡ ﻋﻠﻰ ﻧﺰﺣﻪ‬
‫ﺃﺭﺑﻌﺔ ﺭﺟﺎﻝ ﻣﻦ ﺍﻟﻐﺪﺍﺓ ﺇﻟﻰ ﺍﻟﻌﺸﻲ ﻳﺘﻨﺎﻭﺑﻮﻥ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻣﺎﺕ ﻓﻴﻪ‬
‫ﺍﻧﺴﺎﻥ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻨﺰﺡ ﻣﻨﻪ ﺳﺒﻌﻮﻥ ﺩﻟﻮﺍ‪ .‬ﻭﺇﻥ ﻣﺎﺕ ﻓﻴﻪ ﺣﻤﺎﺭ ﺃﻭ‬
‫ﺑﻘﺮﺓ ﺃﻭ ﺩﺍﺑﺔ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻨﺰﺡ ﻣﻨﻪ ﻛﺮ ﻣﻦ ﻣﺎﺀ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺎﺀ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻛﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺃﻗﻞ ﻣﻨﻪ‪ ،‬ﻭﺟﺐ ﻧﺰﺡ ﺟﻤﻴﻌﻪ‪ .‬ﻓﺈﻥ ﻣﺎﺕ‬
‫ﻓﻴﻬﺎ ﻛﻠﺐ ﺃﻭ ﺷﺎﺓ ﺃﻭ ﺛﻌﻠﺐ ﺃﻭ ﺳﻨﻮﺭ ﺃﻭ ﻏﺰﺍﻝ ﺃﻭ ﺧﻨﺰﻳﺮ‪ ،‬ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻬﺎ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺃﺭﺑﻌﻮﻥ ﺩﻟﻮﺍ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﺇﺫﺍ ﻭﻗﻊ ﻓﻴﻬﺎ‬

‫)‪(٦‬‬
 ‫ﻛﻠﺐ ﻭﺧﺮﺝ ﻣﻨﻬﺎ ﺣﻴﺎ‪ .‬ﻧﺰﺡ ﻣﻨﻪ ﺳﺒﻊ ﺩﻻﺀ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﻓﻴﻬﺎ‬
‫ﺣﻤﺎﻣﺔ‪ ،‬ﺃﻭ ﺩﺟﺎﺟﺔ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺳﺒﻊ ﺩﻻﺀ‪ .‬ﻓﺈﻥ‬
‫ﻣﺎﺗﺖ ﻓﻴﻬﺎ ﻓﺄﺭﺓ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﺩﻻﺀ ﺇﺫﺍ ﻟﻢ ﺗﺘﻔﺴﺦ‪ .‬ﻓﺈﻥ‬
‫ﺗﻔﺴﺨﺖ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺳﺒﻊ ﺩﻻﺀ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﻓﻴﻬﺎ ﻋﺼﻔﻮﺭ ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻪ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺩﻟﻮ ﻭﺍﺣﺪ‪ .‬ﻭﺇﺫﺍ ﺑﺎﻝ ﻓﻴﻬﺎ ﺭﺟﻞ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ‬
‫ﺃﺭﺑﻌﻮﻥ ﺩﻟﻮﺍ‪ .‬ﻓﺈﻥ ﺑﺎﻝ ﻓﻴﻬﺎ ﺻﺒﻲ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺳﺒﻊ ﺩﻻﺀ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﺭﺿﻴﻌﺎ ﻟﻢ ﻳﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺩﻟﻮ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﻥ ﻭﻗﻌﺖ‬
‫ﻓﻴﻬﺎ ﻋﺬﺭﺓ ﻭﻛﺎﻧﺖ ﺭﻃﺒﺔ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺧﻤﺴﻮﻥ ﺩﻟﻮﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﻳﺎﺑﺴﺔ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﻋﺸﺮ ﺩﻻﺀ‪ .‬ﻓﺈﻥ ﻭﻗﻊ ﻓﻴﻬﺎ ﺣﻴﺔ ﺃﻭ ﻭﺯﻏﺔ ﺃﻭ‬
‫ﻋﻘﺮﺏ ﻓﻤﺎﺗﺖ ﻓﻴﻬﺎ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺛﻼﺙ ﺩﻻﺀ‪ .‬ﻭﺇﻥ ﺍﺭﺗﻤﺲ ﻓﻴﻬﺎ‬
‫ﺟﻨﺐ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺳﺒﻊ ﺩﻻﺀ‪ .‬ﻓﺈﻥ ﻭﻗﻊ ﻓﻴﻬﺎ ﺩﻡ ﻭﻛﺎﻥ ﻛﺜﻴﺮﺍ‪،‬‬
‫ﻧﺰﺡ ﻣﻨﻬﺎ ﺧﻤﺴﻮﻥ ﺩﻟﻮﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﻠﻴﻼ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﻋﺸﺮ ﺩﻻﺀ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﺃﻛﻞ ﻟﺤﻤﻪ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﻄﻴﻮﺭ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﺑﺄﺱ ﺑﺮﻭﺛﻪ ﻭﺫﺭﻗﻪ‪ ،‬ﺇﺫﺍ ﻭﻗﻊ ﻓﻲ ﺍﻟﻤﺎﺀ‪ ،‬ﺇﻻ ﺫﺭﻕ ﺍﻟﺪﺟﺎﺝ ﺧﺎﺻﺔ‪،‬‬
‫ﻓﺈﻧﻪ ﺇﺫﺍ ﻭﻗﻊ ﻓﻲ ﺍﻟﺒﺌﺮ‪ ،‬ﻭﺟﺐ ﻧﺰﺡ ﺧﻤﺲ ﺩﻻﺀ ﻣﻨﻬﺎ‪ .‬ﻭﻣﺘﻰ ﻭﻗﻊ‬
‫ﺷﺊ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻲ ﺍﻟﺒﺌﺮ‪ ،‬ﺃﻭ ﻣﺎﺕ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻓﻐﻴﺮ‬
‫ﻟﻮﻧﻪ ﺃﻭ ﻃﻌﻤﻪ ﺃﻭ ﺭﺍﺋﺤﺘﻪ‪ ،‬ﻭﺟﺐ ﻧﺰﺡ ﺟﻤﻴﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻤﺎﺀ‪.‬‬
‫ﻓﺈﻥ ﺗﻌﺬﺭ ﺫﻟﻚ‪ ،‬ﻧﺰﺡ ﻣﻨﻬﺎ ﺇﻟﻰ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻰ ﺣﺎﻝ ﺍﻟﻄﻬﺎﺭﺓ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻤﻴﺎﻩ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻣﺘﻰ ﻟﺤﻘﻬﺎ ﺣﻜﻢ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻓﻼ‬
‫ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻣﻌﺎ‪ ،‬ﻭﻻ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻭﻻ‬

‫)‪(٧‬‬
 ‫ﻓﻲ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻟﺸﺮﺏ‪ .‬ﻓﻤﻦ ﺍﺳﺘﻌﻤﻠﻬﺎ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﺃﻭ‬
‫ﺍﻟﻐﺴﻞ ﺃﻭ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﺛﻢ ﺻﻠﻰ ﺑﺬﻟﻚ ﺍﻟﻮﺿﻮﺀ ﻭﻓﻲ ﺗﻠﻚ ﺍﻟﺜﻴﺎﺏ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻭﻏﺴﻞ ﺍﻟﺜﻮﺏ ﺑﻤﺎﺀ ﻃﺎﻫﺮ ﻭﺇﻋﺎﺩﺓ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﻓﻲ ﺣﺎﻝ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻟﻬﺎ ﺃﻭ ﻟﻢ ﻳﻜﻦ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻗﺪ ﺳﺒﻘﻪ ﺍﻟﻌﻠﻢ ﺑﺤﺼﻮﻝ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻴﻘﻦ ﺣﺼﻮﻝ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻬﺎ ﻗﺒﻞ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺗﺮﻙ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻮﻗﺖ ﺑﺎﻗﻴﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻮﺿﻮﺀ ﻭﺇﻋﺎﺩﺓ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻣﻀﻰ ﺍﻟﻮﻗﺖ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺈﻥ ﺍﺳﺘﻌﻤﻞ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﻴﺎﻩ ﺍﻟﻨﺠﺴﺔ ﻓﻲ ﻋﺠﻴﻦ ﻳﻌﺠﻦ ﺑﻪ‬
‫ﻭﻳﺨﺒﺰ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ ﺑﺄﻛﻞ ﺫﻟﻚ ﺍﻟﺨﺒﺰ‪ ،‬ﻷﻥ ﺍﻟﻨﺎﺭ ﻗﺪ‬
‫ﻃﻬﺮﺗﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻤﻴﺎﻩ ﻓﻲ ﺍﻟﺸﺮﺏ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻟﻴﻬﺎ‪،‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻭﻣﺘﻰ ﻟﻢ ﻳﺠﺪ ﺍﻹﻧﺴﺎﻥ ﻟﻄﻬﻮﺭﻩ ﺳﻮﻯ ﻫﺬﻩ ﺍﻟﻤﻴﺎﻩ ﺍﻟﻨﺠﺴﺔ‪،‬‬
‫ﻓﻠﻴﺘﻴﻤﻢ ﻭﻳﺼﻞ ﻭﻻ ﻳﺘﻮﺿﺄ ﺑﺬﻟﻚ ﺍﻟﻤﺎﺀ‪.‬‬
‫ﻭﻣﺘﻰ ﺣﺼﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﻏﺪﻳﺮ ﺃﻭ ﻗﻠﻴﺐ ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ‬
‫ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﻤﺎﺀ ﻟﻮﺿﻮﺀﻩ‪ ،‬ﻓﻠﻴﺪﺧﻞ ﻳﺪﻩ ﻓﻴﻪ ﻭﻳﺄﺧﺬ ﻣﻨﻪ ﻣﺎ ﻳﺤﺘﺎﺝ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻐﺴﻞ ﻟﻠﺠﻨﺎﺑﺔ‪ ،‬ﻭﺧﺎﻑ ﺇﻥ‬
‫ﻧﺰﻝ ﺇﻟﻴﻬﺎ ﻓﺴﺎﺩ ﺍﻟﻤﺎﺀ‪ ،‬ﻓﻠﻴﺮﺵ ﻋﻦ ﻳﻤﻴﻨﻪ ﻭﻳﺴﺎﺭﻩ ﻭﺃﻣﺎﻣﻪ ﻭﺧﻠﻔﻪ‪،‬‬

‫)‪(٨‬‬
 ‫ﺛﻢ ﻟﻴﺄﺧﺬ ﻛﻔﺎ ﻛﻔﺎ ﻣﻦ ﺍﻟﻤﺎﺀ ﻓﻠﻴﻐﺘﺴﻞ ﺑﻪ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻦ ﺍﻟﺒﺌﺮ ﺍﻟﺘﻲ ﻳﺴﺘﻘﻰ ﻣﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﺒﺎﻟﻮﻋﺔ‬
‫ﺳﺒﻌﺔ ﺃﺫﺭﻉ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﺌﺮ ﺗﺤﺖ ﺍﻟﺒﺎﻟﻮﻋﺔ ﻭﻛﺎﻧﺖ ﺍﻷﺭﺽ‬
‫ﺳﻬﻠﺔ‪ ،‬ﻭﺧﻤﺴﺔ ﺃﺫﺭﻉ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻮﻗﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺭﺽ‬
‫ﺻﻠﺒﺔ‪ ،‬ﻓﻠﻴﻜﻦ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﺒﺌﺮ ﺧﻤﺴﺔ ﺃﺫﺭﻉ ﻣﻦ ﺟﻤﻴﻊ ﺟﻮﺍﻧﺒﻬﺎ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﺃﺳﺨﻨﺘﻪ ﺍﻟﺸﻤﺲ ﻓﻲ ﺍﻷﻭﺍﻧﻲ ﻓﻲ‬
‫ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻮﺿﻮﺀ ﺃﻭ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﻌﻴﻮﻥ‬
‫ﺍﻟﺤﻤﻴﺔ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺃﻳﻀﺎ ﺑﺎﻟﺸﺮﺏ ﻣﻨﻬﺎ‪ ،‬ﻭﻳﻜﺮﻩ ﺍﻟﺘﺪﺍﻭﻱ ﺑﻬﺎ‪.‬‬
‫ﺑﺎﺏ ﺁﺩﺍﺏ ﺍﻟﺤﺪﺙ ﻭﻛﻴﻔﻴﺔ ﺍﻟﻄﻬﺎﺭﺓ‬
‫ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺒﻴﻦ ﻛﻴﻔﻴﺔ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺃﻥ ﻧﺒﻴﻦ‬
‫ﺁﺩﺍﺏ ﻣﺎ ﻳﺘﻘﺪﻣﻬﺎ ﻣﻦ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﺛﻢ ﻧﺘﺒﻌﻬﺎ ﺑﺬﻛﺮ ﻛﻴﻔﻴﺘﻬﺎ‬
‫ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺤﺪﺙ‪ ،‬ﻓﻠﻴﺴﺘﺘﺮ ﻋﻦ ﺍﻟﻨﺎﺱ ﺑﺤﻴﺚ ﻻ ﻳﺮﺍﻩ‬
‫ﺃﺣﺪ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻰ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺘﺨﻠﻰ ﻓﻴﻪ‪ ،‬ﻓﻠﻴﺪﺧﻞ‬
‫ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ﻗﺒﻞ ﺍﻟﻴﻤﻨﻰ‪ ،‬ﻓﻠﻴﻘﻞ‪ " :‬ﺑﺴﻢ ﺍﻟﻠﻪ ﻭﺑﺎﻟﻠﻪ‪ ،‬ﺃﻋﻮﺫ‬
‫ﺑﺎﻟﻠﻪ ﻣﻦ ﺍﻟﺮﺟﺲ ﺍﻟﻨﺠﺲ ﺍﻟﺨﺒﻴﺚ ﺍﻟﻤﺨﺒﺚ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ "‪،‬‬
‫ﻭﻟﻴﻐﻂ ﺭﺃﺳﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻘﻌﻮﺩ ﻟﺤﺎﺟﺘﻪ‪ ،‬ﻓﻼ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‬
‫ﻭﻻ ﻳﺴﺘﺪﺑﺮﻫﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻮﺿﻊ ﻣﺒﻴﻨﺎ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺘﻤﻜﻦ‬

‫)‪(٩‬‬
 ‫ﻓﻴﻪ ﻣﻦ ﺍﻻﻧﺤﺮﺍﻑ ﻋﻦ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻭﻻ ﻳﺴﺘﻘﺒﻞ ﺍﻟﺸﻤﺲ ﻭﻻ ﺍﻟﻘﻤﺮ ﻭﻻ‬
‫ﻳﺴﺘﻘﺒﻞ ﺍﻟﺮﻳﺢ ﺑﺎﻟﺒﻮﻝ‪ .‬ﻭﻻ ﻳﺘﻐﻮﻁ ﻋﻠﻰ ﺷﻄﻮﻁ ﺍﻷﻧﻬﺎﺭ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻟﻤﻴﺎﻩ‬
‫ﺍﻟﺠﺎﺭﻳﺔ ﻭﻻ ﺍﻟﺮﺍﻛﺪﺓ‪ .‬ﻭﻻ ﻳﺒﻮﻟﻦ ﻓﻴﻬﻤﺎ‪ .‬ﻓﺈﻥ ﺑﺎﻝ ﻓﻲ ﺍﻟﻤﻴﺎﻩ ﺍﻟﺠﺎﺭﻳﺔ ﺃﻭ‬
‫ﺗﻐﻮﻁ ﻓﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﻔﺴﺪ ﺫﻟﻚ ﺍﻟﻤﺎﺀ‪ .‬ﻭﻻ ﻳﺘﻐﻮﻁ ﺃﻳﻀﺎ ﻓﻲ ﺃﻓﻨﻴﺔ ﺍﻟﺪﻭﺭ‪،‬‬
‫ﻭﻻ ﺗﺤﺖ ﺍﻷﺷﺠﺎﺭ ﺍﻟﻤﺜﻤﺮﺓ‪ ،‬ﻭﻻ ﻣﻮﺍﺿﻊ ﺍﻟﻠﻌﻦ‪ ،‬ﻭﻻ ﻓﺊ ﺍﻟﻨﺰﺍﻝ‪،‬‬
‫ﻭﻻ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﻳﺘﺄﺫﻯ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﺤﺼﻮﻝ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻬﺎ‪ .‬ﻭﻻ‬
‫ﻳﻄﻤﺢ ﺑﺒﻮﻟﻪ ﻓﻲ ﺍﻟﻬﻮﺍﺀ‪ .‬ﻭﻻ ﻳﺒﻮﻟﻦ ﻓﻲ ﺟﺤﺮﺓ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻭﻻ ﻓﻲ‬
‫ﺍﻷﺭﺽ ﺍﻟﺼﻠﺒﺔ‪ .‬ﻭﻟﻴﻄﻠﺐ ﻣﻮﺿﻌﺎ ﻣﺮﺗﻔﻌﺎ ﻣﻦ ﺍﻷﺭﺽ ﻳﺠﻠﺲ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺣﺎﺟﺘﻪ ﻭﺃﺭﺍﺩ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻓﻠﻴﺴﺘﻨﺞ ﻓﺮﺿﺎ ﻭﺍﺟﺒﺎ‪.‬‬
‫ﻭﻳﺠﺰﻳﻪ ﺃﻥ ﻳﺴﺘﻨﺠﻲ ﺑﺜﻼﺛﺔ ﺃﺣﺠﺎﺭ ﺇﺫﺍ ﻧﻘﻲ ﺍﻟﻤﻮﺿﻊ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻨﻖ ﺑﻬﺎ‪ ،‬ﺯﺍﺩ ﻋﻠﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻧﻘﻲ ﺑﻮﺍﺣﺪﺓ‪ ،‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﺜﻼﺛﺔ ﺳﻨﺔ‪.‬‬
‫ﻭﻻ ﻳﺴﺘﻌﻤﻞ ﺍﻷﺣﺠﺎﺭ ﺍﻟﺘﻲ ﺍﺳﺘﻌﻤﻠﺖ ﻓﻲ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻣﺮﺓ ﺃﺧﺮﻯ‪،‬‬
‫ﻭﻻ ﻳﺴﺘﻨﺞ ﺑﺎﻟﻌﻈﻢ ﻭﻻ ﺑﺎﻟﺮﻭﺙ‪ .‬ﻭﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺨﺰﻑ ﺑﺪﻻ‬
‫ﻣﻦ ﺍﻷﺣﺠﺎﺭ‪.‬‬
‫ﻭﺇﻥ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻤﺎﺀ ﺑﺪﻻ ﻣﻦ ﺍﻷﺣﺠﺎﺭ ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻓﺈﻥ ﺟﻤﻊ‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ ﻣﻦ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﺳﺘﻨﺠﻰ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻓﻠﻴﻐﺴﻞ ﻣﻮﺿﻊ ﺍﻟﻨﺠﻮ ﺇﻟﻰ ﺃﻥ ﻳﻨﻘﻲ ﻣﺎ‬
‫ﻫﻨﺎﻙ‪ .‬ﻭﻟﻴﺲ ﻟﻤﺎ ﻳﺴﺘﻌﻤﻞ ﻣﻦ ﺍﻟﻤﺎﺀ ﺣﺪ ﻣﺤﺪﻭﺩ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﻏﺴﻞ ﻣﻮﺿﻊ ﺍﻟﻨﺠﻮ ﻭﺃﺭﺍﺩ ﻏﺴﻞ ﺍﻹﺣﻠﻴﻞ‪ ،‬ﻓﻠﻴﻤﺴﺢ‬
‫ﺑﺈﺻﺒﻌﻪ ﻣﻦ ﻋﻨﺪ ﻣﺨﺮﺝ ﺍﻟﻨﺠﻮ ﺇﻟﻰ ﺃﺻﻞ ﺍﻟﻘﻀﻴﺐ ﺛﻼﺙ ﻣﺮﺍﺕ‪،‬‬

‫)‪(١٠‬‬
 ‫ﺛﻢ ﻳﻤﺮ ﺇﺻﺒﻌﻴﻪ ﻋﻠﻰ ﺍﻟﻘﻀﻴﺐ ﻭﻳﻨﺘﺮﻩ ﺛﻼﺙ ﻣﺮﺍﺕ‪ .‬ﻭﻟﻴﻐﺴﻞ‬
‫ﺇﺣﻠﻴﻠﻪ ﺑﺎﻟﻤﺎﺀ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻤﺎﺀ‪ .‬ﻭﺃﻗﻞ‬
‫ﻣﺎ ﻳﺠﺰﻱ ﻣﻦ ﺍﻟﻤﺎﺀ ﻟﻐﺴﻠﻪ ﻣﺜﻼ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺒﻮﻝ‪ .‬ﻭﺇﻥ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﺳﺘﻨﺠﺎﺀ ﻣﻦ ﺷﺊ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﺇﻻ ﻣﻦ‬
‫ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺇﺫﺍ ﺑﺎﻝ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺇﻻ ﻏﺴﻞ‬
‫ﻣﺨﺮﺝ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺍﺳﺘﻨﺠﺎﺀ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻟﻴﻤﻴﻦ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﻻ ﻳﺴﺘﻨﺠﻲ‬
‫ﺑﺎﻟﻴﺴﺎﺭ ﻭﻓﻴﻬﺎ ﺧﺎﺗﻢ ﻋﻠﻴﻪ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺃﺳﻤﺎﺀ ﺃﻧﺒﻴﺎﺋﻪ ﺃﻭ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻳﺪﻩ ﺷﺊ ﻣﻦ ﺫﻟﻚ ﺃﻭ‬
‫ﺧﺎﺗﻢ ﻓﺼﻪ ﻣﻦ ﺣﺠﺮ ﺯﻣﺰﻡ‪ ،‬ﻓﻠﻴﺤﻮﻟﻪ‪.‬‬
‫ﻭﻻ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﻐﺎﺋﻂ ﺳﻮﻯ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺬﻛﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻧﻔﺴﻪ‪ .‬ﻓﺈﻥ ﺳﻤﻊ‬
‫ﺍﻷﺫﺍﻥ‪ ،‬ﻓﻠﻴﻘﻞ ﻣﻊ ﻧﻔﺴﻪ ﻛﻤﺎ ﻳﺴﻤﻌﻪ ﺍﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻭﻻ ﻳﺴﺘﻌﻤﻞ‬
‫ﺍﻟﺴﻮﺍﻙ‪ ،‬ﻭﻻ ﻳﺘﻜﻠﻢ ﻭﻫﻮ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﻐﺎﺋﻂ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺪﻋﻮﻩ ﺇﻟﻰ‬
‫ﺍﻟﻜﻼﻡ ﺿﺮﻭﺭﺓ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻐﺴﻞ ﻳﺪﻩ ﻗﺒﻞ ﺇﺩﺧﺎﻟﻬﺎ ﺍﻹﻧﺎﺀ ﻣﻦ ﺣﺪﺙ‬
‫ﺍﻟﻐﺎﺋﻂ ﻣﺮﺗﻴﻦ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﻮﻡ ﻭﺍﻟﺒﻮﻝ ﻣﺮﺓ‪ ،‬ﻭﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﺛﻼﺙ ﻣﺮﺍﺕ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﺫﻟﻚ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺟﺎﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺫﻟﻚ ﺍﻟﻤﺎﺀ‪،‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﻳﺪﻩ ﻧﺠﺎﺳﺔ‪ ،‬ﻓﻴﻔﺴﺪ ﺑﺬﻟﻚ ﺍﻟﻤﺎﺀ‪ ،‬ﺇﻻ ﺃﻥ‬

‫)‪(١١‬‬
 ‫ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﻜﺮ‪ ،‬ﻭﻻ ﻳﺤﻤﻞ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻻﺳﺘﻨﺠﺎﺀ‪ ،‬ﻗﺎﻡ ﻣﻦ ﻣﻮﺿﻌﻪ ﻭﻣﺴﺢ ﻳﺪﻩ ﻋﻠﻰ ﺑﻄﻨﻪ‬
‫ﻭﻗﺎﻝ‪ " :‬ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﺍﻟﺬﻱ ﺃﻣﺎﻁ ﻋﻨﻲ ﺍﻷﺫﻯ ﻭﻫﻨﺎﻧﻲ ﻃﻌﺎﻣﻲ ﻭﺷﺮﺍﺑﻲ‬
‫ﻭﻋﺎﻓﺎﻧﻲ ﻣﻦ ﺍﻟﺒﻠﻮﻯ "‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺨﻠﻰ ﻓﻴﻪ‪ ،‬ﻓﻠﻴﺨﺮﺝ‬
‫ﺭﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ ﻗﺒﻞ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻭﻟﻴﻘﻞ‪ " :‬ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﺍﻟﺬﻱ ﻋﺮﻓﻨﻲ‬
‫ﻟﺬﺗﻪ‪ ،‬ﻭﺃﺑﻘﻰ ﻓﻲ ﺟﺴﺪﻱ ﻗﻮﺗﻪ‪ ،‬ﻭﺃﺧﺮﺝ ﻋﻨﻲ ﺃﺫﺍﻩ‪ .‬ﻳﺎ ﻟﻬﺎ ﻧﻌﻤﺔ‬
‫ﻳﺎ ﻟﻬﺎ ﻧﻌﻤﺔ ﻳﺎ ﻟﻬﺎ ﻧﻌﻤﺔ! ﻻ ﻳﻘﺪﺭ ﺍﻟﻘﺎﺩﺭﻭﻥ ﻗﺪﺭﻫﺎ "‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻮﺿﺄ ﻭﺿﻮﺀ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻴﺠﻌﻞ ﺍﻹﻧﺎﺀ ﻋﻠﻰ ﻳﻤﻴﻨﻪ‪،‬‬
‫ﻭﻟﻴﻘﻞ ﺇﺫﺍ ﻧﻈﺮ ﺇﻟﻴﻬﺎ‪ " :‬ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﻤﺎﺀ ﻃﻬﻮﺭﺍ ﻭﻟﻢ‬
‫ﻳﺠﻌﻠﻪ ﻧﺠﺴﺎ "‪ ،‬ﺛﻢ ﻳﻘﻮﻝ‪ " :‬ﺑﺴﻢ ﺍﻟﻠﻪ ﻭﺑﺎﻟﻠﻪ " ﻭﻳﺄﺧﺬ ﻛﻔﺎ ﻣﻦ ﺍﻟﻤﺎﺀ‬
‫ﻓﻴﺘﻤﻀﻤﺾ ﺑﻪ ﺛﻼﺛﺎ ﻭﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﻟﻘﻨﻲ ﺣﺠﺘﻲ ﻳﻮﻡ ﺃﻟﻘﺎﻙ‪،‬‬
‫ﻭﺃﻃﻠﻖ ﻟﺴﺎﻧﻲ ﺑﺬﻛﺮﻙ " ﻭﻳﺄﺧﺬ ﻛﻔﺎ ﺁﺧﺮ ﻭﻳﺴﺘﻨﺸﻖ ﺑﻪ ﺛﻼﺛﺎ‬
‫ﻭﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﻻ ﺗﺤﺮﻣﻨﻲ ﻃﻴﺒﺎﺕ ﺍﻟﺠﻨﺎﻥ ﻭﺍﺟﻌﻠﻨﻲ ﻣﻤﻦ ﻳﺸﻢ‬
‫ﺭﻳﺤﻬﺎ ﻭﺭﻭﺣﻬﺎ ﻭﺭﻳﺤﺎﻧﻬﺎ "‪.‬‬
‫ﺛﻢ ﻳﺄﺧﺬ ﻛﻔﺎ ﺁﺧﺮ ﻓﻴﻀﻌﻪ ﻋﻠﻰ ﺟﺒﻬﺘﻪ ﻓﻴﻐﺴﻞ ﺑﻪ ﻭﺟﻬﻪ‪.‬‬
‫ﻭﺣﺪﻩ ﻣﻦ ﻗﺼﺎﺹ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﺇﻟﻰ ﻣﺤﺎﺩﺭ ﺷﻌﺮ ﺍﻟﺬﻗﻦ ﻃﻮﻻ‪ ،‬ﻣﺎ‬
‫ﺩﺍﺭﺕ ﻋﻠﻴﻪ ﺍﻻﺑﻬﺎﻡ ﻭﺍﻟﻮﺳﻄﻰ ﻋﺮﺿﺎ‪ .‬ﻓﻤﺎ ﺧﺮﺝ ﻣﻦ ﺫﻟﻚ‪ .‬ﻓﻠﻴﺲ‬
‫ﻣﻦ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻏﺴﻠﻪ ﻭﻻ ﻣﺴﺤﻪ‪ .‬ﺛﻢ ﻳﺄﺧﺬ ﻛﻔﺎ ﺁﺧﺮ‬
‫ﻓﻴﻐﺴﻞ ﺑﻪ ﻭﺟﻬﻪ ﺛﺎﻧﻴﺎ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪.‬‬

‫)‪(١٢‬‬
 ‫ﺛﻢ ﻳﺄﺧﺬ ﻛﻔﺎ ﺁﺧﺮ ﻓﻴﻀﻌﻪ ﻋﻠﻰ ﻣﺮﻓﻘﻪ ﺍﻷﻳﻤﻦ ﻓﻴﻐﺴﻞ ﺑﻪ ﻳﺪﻩ‬
‫ﻣﺮﺓ ﺇﻟﻰ ﺃﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ ﻭﻳﻐﺴﻞ ﻣﻌﻪ ﺍﻟﻤﺮﻓﻖ‪ ،‬ﺛﻢ ﻳﻐﺴﻠﻪ ﺩﻓﻌﺔ ﺃﺧﺮﻯ‬
‫ﺑﻜﻒ ﺁﺧﺮ ﻣﻦ ﺍﻟﻤﺎﺀ ﻳﻀﻌﻪ ﻋﻠﻰ ﺑﺎﻃﻦ ﺫﺭﺍﻋﻪ ﻓﻴﻐﺴﻠﻬﺎ ﻣﻦ ﺍﻟﻤﺮﻓﻖ ﺇﻟﻰ‬
‫ﺃﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ‪.‬‬
‫ﺛﻢ ﻳﻐﺴﻞ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻣﺮﺗﻴﻦ ﻛﻤﺎ ﻳﻐﺴﻞ ﻳﺪﻩ ﺍﻟﻴﻤﻨﻰ‪.‬‬
‫ﺛﻢ ﻟﻴﻤﺴﺢ ﺑﺒﺎﻗﻲ ﻧﺪﺍﻭﺓ ﻳﺪﻩ ﻣﻦ ﻗﺼﺎﺹ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﻣﻘﺪﺍﺭ‬
‫ﺛﻼﺙ ﺃﺻﺎﺑﻊ ﻣﻀﻤﻮﻣﺔ‪.‬‬
‫ﺛﻢ ﻟﻴﻤﺴﺢ ﻇﺎﻫﺮ ﻗﺪﻣﻴﻪ ﺑﻤﺎ ﺑﻘﻲ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﻨﺪﺍﻭﺓ ﺇﻟﻰ ﺍﻟﻜﻌﺒﻴﻦ‪.‬‬
‫ﻭﻫﻤﺎ ﺍﻟﻨﺎﺑﺘﺎﻥ ﻓﻲ ﻭﺳﻂ ﺍﻟﻘﺪﻡ‪ .‬ﻭﻻ ﻳﺴﺘﺄﻧﻒ ﻟﻤﺴﺢ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺮﺟﻠﻴﻦ‬
‫ﻣﺎﺀ ﺟﺪﻳﺪﺍ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺗﻔﻌﻞ ﻓﻲ ﻭﺿﻮﺋﻬﺎ ﻣﺜﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﺗﺒﺘﺪﻱ‬
‫ﻓﻲ ﻏﺴﻞ ﻳﺪﻳﻬﺎ ﺑﺒﺎﻃﻦ ﺫﺭﺍﻋﻴﻬﺎ‪ .‬ﻭﺍﻟﺮﺟﻞ ﻳﺒﺘﺪﻱ ﺑﻈﺎﻫﺮﻫﻤﺎ‪ .‬ﻭﻳﺠﻮﺯ‬
‫ﻟﻬﺎ ﺃﻥ ﻻ ﺗﻀﻊ ﻗﻨﺎﻋﻬﺎ ﻓﻲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ ،‬ﺑﻞ‬
‫ﺗﺪﺧﻞ ﺃﺻﺎﺑﻌﻬﺎ ﺗﺤﺖ ﺍﻟﻘﻨﺎﻉ‪ .‬ﻭﻻ ﺑﺪ ﻟﻬﺎ ﻣﻦ ﻭﺿﻊ ﺍﻟﻘﻨﺎﻉ ﻓﻲ ﺻﻼﺓ‬
‫ﺍﻟﻐﺪﺍﺓ ﻭﺍﻟﻤﻐﺮﺏ‪.‬‬
‫ﻭﺍﻟﻤﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﺳﻨﺘﺎﻥ‪ ،‬ﻭﻟﻴﺴﺎ ﺑﻔﺮﺿﻴﻦ‪ ،‬ﻻ ﻓﻲ ﺍﻟﻮﺿﻮﺀ‬
‫ﻭﻻ ﻓﻲ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‪ ،‬ﻭﻻ ﻳﻜﻮﻧﺎﻥ ﺃﻗﻞ ﻣﻦ ﺛﻼﺙ ﻣﺮﺍﺕ‪ .‬ﻭﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﻏﺴﻞ ﺍﻷﻋﻀﺎﺀ‪،‬‬
‫ﻓﻤﻨﺪﻭﺏ ﺇﻟﻴﻪ‪ ،‬ﻻ ﻳﺨﻞ ﺗﺮﻛﻪ ﺑﺎﻟﻄﻬﺎﺭﺓ‪ .‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﺭﻛﻪ ﻣﻬﻤﻼ‬
‫ﺳﻨﺔ ﻭﻣﻀﻴﻌﺎ ﻓﻀﻴﻠﺔ‪ .‬ﻭﻏﺴﻞ ﺍﻟﻮﺟﻪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﺮﻳﻀﺔ‪ ،‬ﻭﻣﺮﺗﻴﻦ‬

‫)‪(١٣‬‬
 ‫ﺳﻨﺔ ﻭﻓﻀﻴﻠﺔ‪ .‬ﻓﻤﻦ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻤﺮﺗﻴﻦ‪ ،‬ﻓﻘﺪ ﺃﺑﺪﻉ‪ ،‬ﻭﻛﺬﻟﻚ ﻏﺴﻞ‬
‫ﺍﻟﻴﺪﻳﻦ‪ .‬ﻭﻻ ﻳﺴﺘﻘﺒﻞ ﺍﻟﺸﻌﺮ ﻓﻲ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﺑﻞ ﻳﺒﺪﺃ ﻣﻦ ﺍﻟﻤﺮﻓﻖ‪،‬‬
‫ﻭﻻ ﻳﺠﻌﻠﻪ ﻏﺎﻳﺔ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﻓﻲ ﻏﺴﻠﻬﻤﺎ‪.‬‬
‫ﻭﺍﻟﻤﺴﺢ ﺑﺎﻟﺮﺃﺱ ﻻ ﻳﺠﻮﺯ ﺃﻗﻞ ﻣﻦ ﺛﻼﺙ ﺃﺻﺎﺑﻊ ﻣﻀﻤﻮﻣﺔ ﻣﻊ‬
‫ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ ﺧﺎﻑ ﺍﻟﺒﺮﺩ ﻣﻦ ﻛﺸﻒ ﺍﻟﺮﺃﺱ‪ .‬ﺃﺟﺰﺃﻩ ﻣﻘﺪﺍﺭ ﺇﺻﺒﻊ‬
‫ﻭﺍﺣﺪﺓ‪ .‬ﻭﻻ ﻳﺴﺘﻘﺒﻞ ﺃﻳﻀﺎ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﻓﻲ ﺍﻟﻤﺴﺢ‪ ،‬ﻭﻻ ﻳﻤﺴﺢ‬
‫ﺑﺎﻟﺮﺃﺱ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻷﺫﻧﻴﻦ‪ .‬ﻓﻤﻦ‬
‫ﻣﺴﺤﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﻣﺒﺪﻋﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﻌﻤﺎﻣﺔ ﻭﻻ ﺍﻟﻘﻠﻨﺴﻮﺓ‬
‫ﻭﻻ ﻏﻴﺮﻫﻤﺎ ﻣﻤﺎ ﻳﻐﻄﻲ ﺍﻟﺮﺃﺱ‪ .‬ﻓﻤﻦ ﻣﺴﺢ ﻋﻠﻰ ﺷﺊ ﻣﻦ ﺫﻟﻚ ﻓﻼ‬
‫ﻃﻬﺎﺭﺓ ﻟﻪ‪.‬‬
‫ﻭﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺮﺟﻠﻴﻦ‪ ،‬ﺑﺎﻟﻜﻔﻴﻦ ﻣﻦ ﺭﺅﻭﺱ ﺍﻷﺻﺎﺑﻊ ﺇﻟﻰ ﺍﻟﻜﻌﺒﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﺑﺪﺃ ﻣﻦ ﺍﻟﻜﻌﺒﻴﻦ ﺇﻟﻰ ﺭﺅﻭﺱ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻓﺈﻥ ﺍﻗﺘﺼﺮ‬
‫ﻓﻲ ﺍﻟﻤﺴﺢ ﻋﻠﻴﻬﻤﺎ ﺑﺈﺻﺒﻊ ﻭﺍﺣﺪﺓ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺍﻷﻓﻀﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﺍﻟﺨﻔﻴﻦ ﻭﻻ ﺍﻟﺠﻮﺭﺑﻴﻦ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻤﺴﺢ‬
‫ﻋﻠﻰ ﺍﻟﻨﻌﻞ ﺍﻟﻌﺮﺑﻲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺪﺧﻞ ﻳﺪﻩ ﺗﺤﺖ ﺍﻟﺸﺮﺍﻙ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺍﻟﻤﺴﺢ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻌﺮﺑﻲ ﻣﻦ ﺍﻟﻨﻌﺎﻝ ﻭﻻ ﺍﻟﺨﻔﻴﻦ‪ .‬ﻓﻤﻦ ﻓﻌﻞ ﺫﻟﻚ ﻓﻼ‬
‫ﻃﻬﺎﺭﺓ ﻟﻪ‪ ،‬ﺇﻻ ﻓﻲ ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻷﻥ ﻣﻦ ﺧﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻲ ﺑﻌﺾ‬
‫ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻣﻦ ﻧﺰﻉ ﺍﻟﺨﻔﻴﻦ ﻣﻦ ﻋﺪﻭ ﺃﻭ ﺳﺒﻊ ﺃﻭ ﺑﺮﺩ ﺷﺪﻳﺪ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﺑﺄﺱ ﺑﺎﻟﻤﺴﺢ ﻋﻠﻴﻬﻤﺎ‪ .‬ﻭﻻ ﺟﻮﺯ ﺫﻟﻚ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬

‫)‪(١٤‬‬
 ‫ﻭﺃﻗﻞ ﻣﺎ ﻳﺠﺰﻱ ﻣﻦ ﺍﻟﻤﺎﺀ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‪ :‬ﻛﻒ ﻟﻠﻮﺟﻪ ﻭﻛﻔﺎﻥ‬
‫ﻟﻠﻴﺪﻳﻦ‪ .‬ﻭﺍﻻﺳﺒﺎﻍ ﻳﻜﻮﻥ ﺑﻤﻘﺪﺍﺭ ﻣﺪ ﻣﻦ ﺍﻟﻤﺎﺀ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻊ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻛﻒ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻤﺎﺀ‪ ،‬ﻗﺴﻤﻪ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﻪ‬
‫ﻣﺜﻞ ﺍﻟﺪﻫﻦ‪.‬‬
‫ﻭﺍﻟﻨﻴﺔ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﺟﺒﺔ‪ .‬ﻭﻣﺘﻰ ﻧﻮﻯ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻄﻬﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺑﺔ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺪﺧﻞ ﺑﻬﺎ ﻓﻲ ﺻﻠﻮﺍﺕ ﺍﻟﻨﻮﺍﻓﻞ ﻭﺍﻟﻔﺮﺍﺋﺾ‪ .‬ﻭﻻ‬
‫ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﺳﺘﻴﻨﺎﻑ ﺍﻟﻄﻬﺎﺭﺓ ﻟﻠﻔﺮﺽ‪.‬‬
‫ﻭﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‪ .‬ﻓﻤﻦ ﻗﺪﻡ ﺷﻴﺌﺎ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﻄﻬﺎﺭﺓ‬
‫ﻋﻠﻰ ﺷﺊ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﻤﺆﺧﺮ ﻭﻏﺴﻠﻪ ﺃﻭ ﻣﺴﺤﻪ ﻭﺗﺄﺧﻴﺮ‬
‫ﻣﺎ ﻗﺪﻣﻪ ﻋﻠﻴﻪ‪ .‬ﻣﺜﺎﻟﻪ ﺃﻥ ﻳﻐﺴﻞ ﻳﺪﻩ ﻗﺒﻞ ﻭﺟﻬﻪ‪ ،‬ﺃﻭ ﻳﻤﺴﺢ ﺑﺮﺃﺳﻪ‬
‫ﻗﺒﻞ ﻏﺴﻞ ﻳﺪﻳﻪ‪ ،‬ﺃﻭ ﻳﻤﺴﺢ ﺑﺮﺟﻠﻴﻪ ﻗﺒﻞ ﻣﺴﺢ ﺭﺃﺳﻪ‪ .‬ﻓﺈﻧﻪ ﻳﺠﺐ ﺃﻥ‬
‫ﻳﻐﺴﻞ ﻭﺟﻬﻪ ﺛﻢ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻳﻘﺪﻡ ﻏﺴﻞ ﺍﻟﻴﻤﻴﻦ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻴﺴﺎﺭ‪،‬‬
‫ﺛﻢ ﻳﻤﺴﺢ ﺑﺮﺃﺳﻪ ﺛﻢ ﻳﻤﺴﺢ ﺑﺮﺟﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺧﺎﻟﻒ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻼ‬
‫ﻃﻬﺎﺭﺓ ﻟﻪ‪.‬‬
‫ﻭﺍﻟﻤﻮﺍﻻﺓ ﺃﻳﻀﺎ ﻭﺍﺟﺒﺔ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺗﺒﻌﻴﻀﻬﺎ‪،‬‬
‫ﺇﻻ ﻟﻌﺬﺭ‪ .‬ﻓﺈﻥ ﺑﻌﻀﻬﺎ ﻟﻌﺬﺭ ﺃﻭ ﻻﻧﻘﻄﺎﻉ ﺍﻟﻤﺎﺀ ﻋﻨﻪ‪ ،‬ﺟﺎﺯ‪ ،‬ﺇﻻ ﺃﻧﻪ‬
‫ﻳﻌﺘﺒﺮ ﺫﻟﻚ ﺑﺠﻔﺎﻑ ﻣﺎ ﻭﺿﺄﻩ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺟﻒ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﺳﺘﻴﻨﺎﻑ ﺍﻟﻮﺿﻮﺀ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺟﻒ‪ ،‬ﺑﻨﻰ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﺳﺘﻴﻨﺎﻑ ﺍﻟﻄﻬﺎﺭﺓ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻏﺴﻞ ﺍﻟﺮﺟﻠﻴﻦ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ ﻷﺟﻠﻬﺎ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ‬

‫)‪(١٥‬‬
 ‫ﻏﺴﻠﻬﺎ ﻟﻠﺘﻨﻈﻴﻒ‪ ،‬ﻗﺪﻡ ﻏﺴﻠﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺛﻢ ﻳﺘﻮﺿﺄ ﻭﺿﻮﺀ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻧﺴﻲ ﻏﺴﻠﻬﻤﺎ ﺣﺘﻰ ﺍﺑﺘﺪﻯ ﺑﺎﻟﻄﻬﺎﺭﺓ‪ ،‬ﺃﺧﺮ ﻏﺴﻠﻬﻤﺎ‬
‫ﺇﻟﻰ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻨﻬﺎ‪ .‬ﻭﻻ ﻳﺠﻌﻞ ﻏﺴﻠﻬﻤﺎ ﺑﻴﻦ ﺃﻋﻀﺎﺀ ﺍﻟﻄﻬﺎﺭﺓ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺇﺻﺒﻊ ﺍﻹﻧﺴﺎﻥ ﺧﺎﺗﻢ ﺃﻭ ﻓﻲ ﻳﺪﻩ ﺳﻴﺮ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪،‬‬
‫ﻓﻠﻴﺤﺮﻛﻪ ﻟﻴﺼﻞ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﻣﺎ ﺗﺤﺘﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺿﻴﻘﺎ‪ ،‬ﺣﻮﻟﻪ ﺇﻟﻰ‬
‫ﻣﻜﺎﻥ ﺁﺧﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻔﻌﻞ ﻓﻲ ﻏﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﻊ ﺷﺊ ﻣﻦ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻳﺘﻮﺿﺄ ﺑﻪ ﻋﻠﻰ ﺍﻷﺭﺽ‬
‫ﻭﻳﺮﺟﻊ ﻋﻠﻰ ﺛﻮﺑﻪ ﺃﻭ ﻳﻘﻊ ﻋﻠﻰ ﺑﺪﻧﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻭﻗﻊ ﻋﻠﻰ ﺛﻮﺑﻪ ﻣﻦ‬
‫ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻳﺴﺘﻨﺠﻲ ﺑﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻛﺬﻟﻚ‪ ،‬ﺇﻥ ﻭﻗﻊ ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ ﺛﻢ ﺭﺟﻊ ﺇﻟﻴﻪ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻘﻊ ﻋﻠﻰ ﻧﺠﺎﺳﺔ ﺛﻢ ﻳﺮﺟﻊ ﻋﻠﻴﻪ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﻏﺴﻞ ﺫﻟﻚ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻪ ﺫﻟﻚ ﺍﻟﻤﺎﺀ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻤﺴﺢ ﺍﻹﻧﺴﺎﻥ ﺃﻋﻀﺎﺀ ﺍﻟﻄﻬﺎﺭﺓ ﺑﺎﻟﻤﻨﺪﻳﻞ ﺑﻌﺪ‬
‫ﺍﻟﻔﺮﺍﻍ ﻣﻨﻬﺎ‪ .‬ﻓﺈﻥ ﺗﺮﻛﻬﺎ ﺣﺘﻰ ﻳﺠﻒ ﺍﻟﻤﺎﺀ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺿﻮﺀ ﻭﺍﺣﺪ ﺻﻠﻮﺍﺕ ﺍﻟﻠﻴﻞ‬
‫ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺤﺪﺙ ﺃﻭ ﻳﻔﻌﻞ ﻣﺎ ﻳﺠﺐ ﻣﻨﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻮﺿﻮﺀ‪.‬‬
‫ﻓﺈﻥ ﺟﺪﺩ ﺍﻟﻮﺿﻮﺀ ﻋﻨﺪ ﻛﻞ ﺻﻼﺓ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﻃﻬﺎﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺟﺒﺎﺋﺮ ﺃﻭ ﺟﺮﺡ ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺧﺮﻗﺔ ﻣﺸﺪﻭﺩﺓ‪ ،‬ﻓﺈﻥ ﺃﻣﻜﻨﻪ ﻧﺰﻋﻬﺎ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﺰﻋﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ‪ ،‬ﻣﺴﺢ ﻋﻠﻰ ﺍﻟﺨﺮﻗﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺟﺮﺍﺣﺎ‪ ،‬ﻏﺴﻞ ﻣﺎ ﺣﻮﻟﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬

‫)‪(١٦‬‬
 ‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺴﺘﻌﻴﻦ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻭﺿﻮﺋﻪ ﺑﻐﻴﺮﻩ ﻳﺼﺐ ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻮﻻﻩ ﻫﻮ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺈﻧﻪ ﺃﻓﻀﻞ‪ ،‬ﻭﻣﻦ ﻭﺿﺄﻩ ﻏﻴﺮﻩ‬
‫ﻭﻫﻮ ﻣﺘﻤﻜﻦ ﻣﻦ ﺗﻮﻟﻴﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺫﻟﻚ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﺎﺟﺰﺍ‬
‫ﻋﻨﻪ ﻟﻤﺮﺽ ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﺑﺤﻴﺚ ﻻ ﻳﺘﻤﻜﻦ ﻣﻨﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺗﺮﻙ ﺍﻟﻄﻬﺎﺭﺓ ﻣﺘﻌﻤﺪﺍ ﺃﻭ ﻧﺎﺳﻴﺎ ﺃﻭ ﺷﻚ‬
‫ﻓﻴﻬﺎ ﺃﻭ ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺛﻢ ﺻﻠﻰ‬
‫ﻣﻦ ﺗﺮﻙ ﺍﻟﻄﻬﺎﺭﺓ ﻣﺘﻌﻤﺪﺍ ﺃﻭ ﻧﺎﺳﻴﺎ ﺛﻢ ﺻﻠﻰ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ‬
‫ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻣﻦ ﺷﻚ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺤﺪﺙ ﻭﺗﺴﺎﻭﺕ‬
‫ﻇﻨﻮﻧﻪ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻄﻬﺎﺭﺓ‪ .‬ﻓﺈﻥ ﺻﻠﻰ‪ .‬ﻭﺍﻟﺤﺎﻝ ﻫﺬﻩ‪ ،‬ﻭﺟﺒﺖ‬
‫ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺼﻼﺓ‪ .‬ﻭﻣﻦ ﺗﻴﻘﻦ ﺍﻟﺤﺪﺙ‪ ،‬ﺛﻢ ﺷﻚ ﻓﻲ‬
‫ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﺿﻮﺀ‪ .‬ﻭﻣﻦ ﺷﻚ ﻓﻲ ﺍﻟﺤﺪﺙ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻳﻘﻴﻦ‬
‫ﻣﻦ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻮﺿﻮﺀ‪.‬‬
‫ﻓﺈﻥ ﺷﻚ ﻓﻲ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻫﻮ ﺟﺎﻟﺲ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﻮﺿﻮﺀ ﻟﻢ ﻳﻔﺮﻍ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﺳﺘﻴﻨﺎﻑ ﺍﻟﻮﺿﻮﺀ‪ .‬ﻓﺈﻥ ﺷﻚ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﺑﻌﺪ‬
‫ﺍﻧﺼﺮﺍﻓﻪ ﻣﻦ ﺣﺎﻝ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺍﻟﺸﻚ‪ ،‬ﻭﺑﻨﻰ ﻋﻠﻰ‬
‫ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻳﻨﺼﺮﻑ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﺎﻝ‬
‫ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﺳﺘﻴﻔﺎﺋﻪ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺗﺮﻙ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻣﺘﻌﻤﺪﺍ ﺑﺎﻟﻤﺎﺀ ﺃﻭ ﺍﻷﺣﺠﺎﺭ ﻣﻌﺎ ﻭﺻﻠﻰ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﺇﻥ ﺗﺮﻛﻪ‬

‫)‪(١٧‬‬
 ‫ﻧﺎﺳﻴﺎ ﺛﻢ ﺗﻴﻘﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﻨﺠﻲ ﻭﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﻨﺠﻰ ﻭﺗﺮﻙ ﻏﺴﻞ ﺇﺣﻠﻴﻠﻪ ﻣﻦ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻏﺴﻞ‬
‫ﺍﻹﺣﻠﻴﻞ‪ ،‬ﺩﻭﻥ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﺩﻭﻥ ﺷﺊ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﻄﻬﺎﺭﺓ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ ﻋﻀﻮﺍ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﻄﻬﺎﺭﺓ ﻣﺘﻌﻤﺪﺍ ﺃﻭ ﻧﺎﺳﻴﺎ ﻭﺻﻠﻰ‬
‫ﺛﻢ ﺫﻛﺮ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺼﻼﺓ‪ .‬ﻭﻣﻦ ﺷﻚ ﻓﻲ ﻏﺴﻞ‬
‫ﺍﻟﻮﺟﻪ ﻭﻗﺪ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻏﺴﻞ ﺍﻟﻮﺟﻪ ﺛﻢ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ‬
‫ﻓﺈﻥ ﺷﻚ ﻓﻲ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻭﻗﺪ ﻣﺴﺢ ﺑﺮﺃﺳﻪ‪ ،‬ﺭﺟﻊ‪ ،‬ﻓﻐﺴﻞ ﻳﺪﻳﻪ‪،‬‬
‫ﺛﻢ ﻣﺴﺢ ﺑﺮﺃﺳﻪ ﻓﺈﻥ ﺷﻚ ﻓﻲ ﻣﺴﺢ ﺭﺃﺳﻪ ﻭﻗﺪ ﻣﺴﺢ ﺭﺟﻠﻴﻪ‪ ،‬ﺭﺟﻊ‪،‬‬
‫ﻓﻤﺴﺢ ﺭﺃﺳﻪ‪ ،‬ﺛﻢ ﺭﺟﻠﻴﻪ ﺑﻤﺎ ﺑﻘﻲ ﻓﻲ ﻳﺪﻳﻪ ﻣﻦ ﺍﻟﻨﺪﺍﻭﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺒﻖ‬
‫ﻓﻴﻬﻤﺎ ﻧﺪﺍﻭﺓ ﺃﺧﺬ ﻣﻦ ﺃﻃﺮﺍﻑ ﻟﺤﻴﺘﻪ ﺃﻭ ﻣﻦ ﺣﺎﺟﺒﻪ ﺃﻭ ﻣﻦ ﺃﺷﻔﺎﺭ‬
‫ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻣﺴﺢ ﺑﺮﺃﺳﻪ ﻭﺭﺟﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺒﻖ ﻓﻲ ﺷﺊ ﻣﻦ ﺫﻟﻚ‬
‫ﻧﺪﺍﻭﺓ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻮﺿﻮﺀ‪ .‬ﻓﺈﻥ ﺍﻧﺼﺮﻑ ﻣﻦ ﺣﺎﻝ ﺍﻟﻮﺿﻮﺀ‬
‫ﻭﻗﺪ ﺷﻚ ﻓﻲ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻀﻰ ﻋﻠﻰ ﻳﻘﻴﻨﻪ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ ﻭﻣﺎ ﻻ ﻳﻨﻘﻀﻪ‬
‫ﺍﻟﺬﻱ ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ‪ :‬ﺍﻟﻨﻮﻡ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ‪،‬‬
‫ﻭﺍﻟﻤﺮﺽ ﺍﻟﻤﺎﻧﻊ ﻣﻦ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﺒﻮﻝ‪ ،‬ﻭﺍﻟﻐﺎﺋﻂ‪ ،‬ﻭﺍﻟﺮﻳﺢ‪ ،‬ﻭﺍﻟﺠﻨﺎﺑﺔ‬
‫ﻭﺍﻟﺤﻴﺾ‪ ،‬ﻭﺍﻻﺳﺘﺤﺎﺿﺔ‪ ،‬ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﻣﺲ ﺍﻷﻣﻮﺍﺕ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﺑﻌﺪ ﺑﺮﺩﻫﻢ ﺑﺎﻟﻤﻮﺕ ﻭﻗﺒﻞ ﺗﻄﻬﻴﺮﻫﻢ ﺑﺎﻟﻐﺴﻞ‪.‬‬

‫)‪(١٨‬‬
 ‫ﻭﻟﻴﺲ ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ ﺷﺊ ﺳﻮﻯ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﻣﺬﻱ ﺃﻭ ﻭﺩﻱ‬
‫ﺃﻭ ﻗﻴﺢ ﺃﻭ ﺭﻋﺎﻑ ﺃﻭ ﻧﺨﺎﻣﺔ ﺃﻭ ﻓﺘﺢ ﺟﺮﺍﺡ‪ ،‬ﺃﻭ ﻣﺲ ﺫﻛﺮ ﺃﻭ ﺩﻭﺩ‬
‫ﺧﺎﺭﺝ ﻣﻦ ﺇﺣﺪﻯ ﺍﻟﺴﺒﻴﻠﻴﻦ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻠﻄﺨﺎ ﺑﺎﻟﻌﺬﺭﺓ ﺃﻭ‬
‫ﻗﺊ‪ ،‬ﻗﻞ ﺫﻟﻚ ﺃﻡ ﻛﺜﺮ‪ ،‬ﻭﻻ ﺣﻠﻖ ﺷﻌﺮ ﻭﻻ ﻣﺲ ﺷﺊ ﻣﻦ ﺍﻟﺰﻫﻮﻣﺎﺕ‬
‫ﻭﻻﻣﺲ ﺷﺊ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﻻ ﺗﻘﻠﻴﻢ ﺃﻇﻔﺎﺭ ﻭﻻ ﻗﺒﻠﺔ ﻭﻻ ﻣﺲ‬
‫ﺍﻣﺮﺃﺓ ﻭﻻ ﺍﺳﺘﺪﺧﺎﻝ ﺃﺷﻴﺎﻑ ﻭﻻ ﺣﻘﻨﺔ ﻭﻻ ﺧﺮﻭﺟﻬﻤﺎ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﻤﺰﻭﺟﺎ ﺑﺎﻟﻌﺬﺭﺓ‪.‬‬
‫ﻭﻣﻦ ﺟﻤﻠﺔ ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﻐﺴﻞ ﻭﻫﻮ ﺧﻤﺴﺔ‬
‫ﺃﺷﻴﺎﺀ‪ :‬ﺍﻟﺠﻨﺎﺑﺔ ﻭﺍﻟﺤﻴﺾ ﻭﺍﻻﺳﺘﺤﺎﺿﺔ ﻭﺍﻟﻨﻔﺎﺱ ﻭﻣﺲ ﺍﻷﻣﻮﺍﺕ‪.‬‬
‫ﻭﻧﺤﻦ ﻧﺒﺪﺃ ﺑﺄﺣﻜﺎﻣﻬﺎ ﻭﻧﺮﺗﺐ ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ‪:‬‬
‫ﺑﺎﺏ ﺍﻟﺠﻨﺎﺑﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻭﻛﻴﻔﻴﺔ ﺍﻟﻄﻬﺎﺭﺓ ﻣﻨﻬﺎ‬
‫ﺍﻟﺠﻨﺎﺑﺔ ﺗﻜﻮﻥ ﺑﺸﻴﺌﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﺇﻧﺰﺍﻝ ﺍﻟﻤﺎﺀ ﺍﻟﺪﺍﻓﻖ ﻓﻲ ﺍﻟﻨﻮﻡ‬
‫ﻭﺍﻟﻴﻘﻈﺔ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺍﻵﺧﺮ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺨﺘﺎﻧﻴﻦ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬
‫ﻣﻌﻪ ﺇﻧﺰﺍﻝ ﺃﻭ ﻟﻢ ﻳﻜﻦ‪.‬‬
‫ﻭﻫﺬﺍﻥ ﺍﻟﺤﻜﻤﺎﻥ ﻳﺸﺘﺮﻙ ﻓﻴﻬﻤﺎ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﺈﻥ ﺟﺎﻣﻊ‬
‫ﺍﻣﺮﺃﺗﻪ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﺃﻧﺰﻝ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﻻ ﻳﺠﺐ‬
‫ﻋﻠﻴﻬﺎ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻨﺰﻝ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﻟﻐﺴﻞ‪ .‬ﻓﺈﻥ ﺍﺣﺘﻠﻢ‬
‫ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﻓﺄﻧﺰﻻ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻐﺴﻞ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻨﺰﻻ ﻟﻢ ﻳﺠﺐ‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﻐﺴﻞ‪.‬‬

‫)‪(١٩‬‬
 ‫ﻭﻣﺘﻰ ﺍﻧﺘﺒﻪ ﺍﻟﺮﺟﻞ ﻓﺮﺃﻯ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻣﻨﻴﺎ ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻻﺣﺘﻼﻡ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ‪ .‬ﻓﺈﻥ ﻗﺎﻡ ﻣﻦ ﻣﻮﺿﻌﻪ‪ ،‬ﺛﻢ ﺭﺃﻯ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻴﻪ‬
‫ﻣﻨﻴﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺜﻮﺏ ﺃﻭ ﺍﻟﻔﺮﺍﺵ ﻣﻤﺎ ﻳﺴﺘﻌﻤﻠﻪ ﻏﻴﺮﻩ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻻ ﻳﺴﺘﻌﻤﻠﻪ ﻏﻴﺮﻩ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻐﺴﻞ‪.‬‬
‫ﻭﻣﺘﻰ ﺧﺮﺝ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻣﺎﺀ ﻻ ﻳﻜﻮﻥ ﺩﺍﻓﻘﺎ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻐﺴﻞ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺇﻧﻪ ﻣﻨﻲ‪ .‬ﻭﺇﻥ ﻭﺟﺪ ﻣﻦ ﻧﻔﺴﻪ ﺷﻬﻮﺓ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺮﻳﻀﺎ‪ .‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺣﻴﻨﺌﺬ ﺍﻟﻐﺴﻞ‪ ،‬ﻣﺘﻰ ﻭﺟﺪ ﻓﻲ ﻧﻔﺴﻪ‬
‫ﺷﻬﻮﺓ‪ ،‬ﻭﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﻛﻮﻧﻪ ﺩﺍﻓﻘﺎ ﻭﻏﻴﺮ ﺩﺍﻓﻖ‪ .‬ﻭﻣﺘﻰ ﺧﺮﺝ ﻣﻨﻪ‬
‫ﻣﺎﺀ ﺩﺍﻓﻖ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﻦ ﺷﻬﻮﺓ‪.‬‬
‫ﻭﻣﺘﻰ ﺣﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺟﻨﺒﺎ ﺑﺄﺣﺪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻼ ﻳﺪﺧﻞ ﺷﻴﺌﺎ‬
‫ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ ﺇﻻ ﻋﺎﺑﺮ ﺳﺒﻴﻞ‪ ،‬ﺇﻻ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﻭﻣﺴﺠﺪ ﺍﻟﻤﺪﻳﻨﺔ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﻳﺪﺧﻠﻬﻤﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻻ ﻳﻀﻊ ﻓﻴﻪ ﺷﻴﺌﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﻓﻴﻪ‬
‫ﺷﺊ‪ :‬ﺟﺎﺯ ﻟﻪ ﺃﺧﺬﻩ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‬
‫ﺍﻟﺤﺮﺍﻡ ﺃﻭ ﻣﺴﺠﺪ ﺍﻟﻨﺒﻲ‪ ،‬ﻓﺎﺣﺘﻠﻢ‪ ،‬ﻓﻠﻴﺘﻴﻤﻢ ﻣﻦ ﻣﻮﺿﻌﻪ‪ ،‬ﺛﻢ‬
‫ﻳﺨﺮﺝ ﻣﻨﻪ ﻟﻼﻏﺘﺴﺎﻝ‪.‬‬
‫ﻭﻻ ﻳﻤﺲ ﺍﻟﻤﺼﺤﻒ ﻭﻻ ﺷﻴﺌﺎ ﻓﻴﻪ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‬
‫ﻣﻜﺘﻮﺑﺎ‪ .‬ﻭﻳﻘﺮﺃ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻱ ﻣﻮﺿﻊ ﺷﺎﺀ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺳﺒﻊ‬
‫ﺁﻳﺎﺕ‪ ،‬ﺇﻻ ﺃﺭﺑﻊ ﺳﻮﺭ‪ " :‬ﺳﺠﺪﺓ ﻟﻘﻤﺎﻥ " ﻭ " ﺣﻢ ﺍﻟﺴﺠﺪﺓ "‬
‫ﻭ " ﺍﻟﻨﺠﻢ " ﻭ " ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ "‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻓﻲ‬

‫)‪(٢٠‬‬
 ‫ﺍﻟﻤﺼﺤﻒ‪ ،‬ﻓﻼ ﻳﻤﺲ ﺍﻟﻜﺘﺎﺑﺔ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻤﺲ ﺃﻃﺮﺍﻑ ﺍﻷﻭﺭﺍﻕ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺄﻛﻞ ﺍﻟﺠﻨﺐ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﻳﺸﺮﺏ ﺍﻟﺸﺮﺍﺏ‪ .‬ﻓﺈﻥ‬
‫ﺃﺭﺍﺩﻫﻤﺎ‪ ،‬ﻓﻠﻴﺘﻤﻀﻤﺾ ﺃﻭﻻ ﻭﻟﻴﺴﺘﻨﺸﻖ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﻤﺤﺘﻠﻢ ﻭﺍﻟﺠﻨﺐ ﺃﻥ ﻳﻨﺎﻣﺎ ﻗﺒﻞ ﺍﻻﻏﺘﺴﺎﻝ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩﺍ‬
‫ﺫﻟﻚ‪ ،‬ﺗﻮﺿﺌﺎ ﻭﻧﺎﻣﺎ ﺇﻟﻰ ﻭﻗﺖ ﺍﻻﻏﺘﺴﺎﻝ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﻓﻠﻴﺴﺘﺒﺮﺃ ﻧﻔﺴﻪ ﺑﺎﻟﺒﻮﻝ‪ .‬ﻓﺈﻥ ﺗﻌﺬﺭ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﺠﺘﻬﺪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﺄﺕ ﻟﻪ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺗﻔﻌﻞ ﺍﻟﻤﺮﺃﺓ‪ .‬ﺛﻢ ﻟﻴﻐﺴﻞ ﻳﺪﻩ ﻗﺒﻞ ﺇﺩﺧﺎﻟﻬﺎ ﺍﻹﻧﺎﺀ ﺛﻼﺙ ﻣﺮﺍﺕ‬
‫ﺍﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻳﺪﻩ‬
‫ﻧﺠﺎﺳﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﻔﺴﺪ ﺍﻟﻤﺎﺀ ﺇﻥ ﻛﺎﻥ ﻗﻠﻴﻼ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﺛﻢ ﻟﻴﻐﺴﻞ‬
‫ﻓﺮﺟﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﺻﺎﺏ ﺷﻴﺌﺎ ﻣﻦ ﺟﺴﺪﻩ ﻣﻨﻲ ﻏﺴﻠﻪ ﺃﻳﻀﺎ‪ .‬ﺛﻢ‬
‫ﻟﻴﺘﻤﻀﻤﺾ ﻭﻟﻴﺴﺘﻨﺸﻖ ﺛﻼﺛﺎ ﺳﻨﺔ‪ .‬ﺛﻢ ﻟﻴﺄﺧﺬ ﻛﻔﺎ ﻣﻦ ﺍﻟﻤﺎﺀ‪،‬‬
‫ﻓﻴﻀﻌﻪ ﻋﻠﻰ ﺃﻡ ﺭﺃﺳﻪ‪ ،‬ﻭﻳﻤﺴﺢ ﻳﺪﻩ ﻋﻠﻴﻪ ﻭﻳﻐﺴﻠﻪ‪ ،‬ﻭﻳﻤﻴﺰ ﺍﻟﺸﻌﺮ‬
‫ﺑﺄﻧﺎﻣﻠﻪ ﺣﺘﻰ ﻳﻮﺻﻞ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﺟﻤﻴﻊ ﺃﺻﻮﻝ ﺷﻌﺮﻩ‪ ،‬ﻭﻳﺨﻠﻞ ﺃﺫﻧﻴﻪ‬
‫ﺑﺈﺻﺒﻌﻴﻪ‪ .‬ﺛﻢ ﻳﺄﺧﺬ ﻛﻔﺎ ﺛﺎﻧﻴﺔ ﻭﺛﺎﻟﺜﺔ‪ ،‬ﻓﻴﻐﺴﻞ ﺑﻬﻤﺎ ﺭﺃﺳﻪ ﺣﺴﺐ‬
‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﻏﺴﻞ ﺭﺃﺳﻪ ﺛﻼﺙ ﻣﺮﺍﺕ ﺑﺜﻼﺙ ﺃﻛﻒ ﻣﻦ ﻣﺎﺀ‬
‫ﺃﻭ ﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﺑﺪﺃ ﺑﻮﺿﻊ ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﺟﺎﻧﺒﻪ ﺍﻷﻳﻤﻦ ﻣﻘﺪﺍﺭ ﺛﻼﺙ‬
‫ﺃﻛﻒ ﻣﻦ ﻣﺎﺀ ﺃﻭ ﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ‪ .‬ﻭﻟﻴﻐﺴﻠﻪ ﺇﻟﻰ ﻗﺪﻣﻪ‪ ،‬ﺛﻢ ﻟﻴﻐﺴﻞ‬
‫ﺟﺎﻧﺒﻪ ﺍﻷﻳﺴﺮ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻭﻳﻮﺻﻞ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﺟﻤﻴﻊ ﺟﺴﺪﻩ‪ ،‬ﻭﻻ ﻳﺒﻘﻲ‬
‫ﺷﻴﺌﺎ ﻣﻨﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬

‫)‪(٢١‬‬
 ‫ﻭﺃﻗﻞ ﻣﺎ ﻳﺠﺰﺋﻪ ﻣﻦ ﺍﻟﻤﺎﺀ ﻟﻠﻐﺴﻞ ﻣﺎ ﻳﻜﻮﻥ ﻛﺎﻟﺪﻫﻦ ﻟﻠﺒﺪﻥ‪ .‬ﻭﻫﺬﺍ‬
‫ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﺍﻻﺳﺒﺎﻍ ﻳﻜﻮﻥ ﺑﺘﺴﻌﺔ ﺃﺭﻃﺎﻝ ﻣﻦ ﻣﺎﺀ‪.‬‬
‫ﻓﺈﻥ ﺍﺳﺘﻌﻤﻞ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ‪.‬‬
‫ﻭﺇﻥ ﺍﺭﺗﻤﺲ ﺍﻟﺠﻨﺐ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﺭﺗﻤﺎﺳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﺟﺰﺃﻩ‪ .‬ﻭﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﺠﺎﺭﻱ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻜﺮ ﻣﻦ ﺍﻟﻮﺍﻗﻒ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﻓﻴﻤﺎ ﻫﻮ ﺃﻗﻞ‪ .‬ﻭﺇﻥ ﻭﻗﻒ ﺗﺤﺖ ﺍﻟﺴﻤﺎﺀ ﺣﺘﻰ ﺟﺎﺀ ﻋﻠﻴﻪ ﺍﻟﻤﻄﺮ‬
‫ﻭﻏﺴﻞ ﺑﺪﻧﻪ‪ ،‬ﺃﺟﺰﺃﻩ‪.‬‬
‫ﻭﺍﻟﻨﻴﺔ ﻭﺍﺟﺒﺔ ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‪.‬‬
‫ﻭﻳﺠﺐ ﺃﻳﻀﺎ ﻓﻴﻪ ﺍﻟﺘﺮﺗﻴﺐ‪ :‬ﻳﺒﺪﺃ ﺑﻐﺴﻞ ﺍﻟﺮﺃﺱ ﺛﻢ ﺑﺎﻟﺠﺎﻧﺐ‬
‫ﺍﻷﻳﻤﻦ ﺛﻢ ﺑﺎﻷﻳﺴﺮ‪ .‬ﻓﺈﻥ ﻗﺪﻡ ﻣﺆﺧﺮﺍ ﺃﻭ ﺃﺧﺮ ﻣﻘﺪﻣﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺗﻘﺪﻳﻢ ﺍﻟﻤﺆﺧﺮ ﻭﺗﺄﺧﻴﺮ ﺍﻟﻤﻘﺪﻡ‪.‬‬
‫ﻭﺍﻟﻤﻮﺍﻻﺓ ﻟﻴﺴﺖ ﻭﺍﺟﺒﺔ ﻓﻲ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‪ .‬ﺑﻞ ﻳﺠﻮﺯ ﺃﻥ‬
‫ﻳﻐﺴﻞ ﺍﻹﻧﺴﺎﻥ ﺭﺃﺳﻪ ﺑﺎﻟﻐﺪﺍﺓ‪ ،‬ﺛﻢ ﻳﻐﺴﻞ ﺳﺎﺋﺮ ﺟﺴﺪﻩ ﻭﻗﺖ ﺍﻟﻈﻬﺮ‬
‫ﻣﺎ ﻟﻢ ﻳﺤﺪﺙ ﺷﻴﺌﺎ‪ .‬ﻓﺈﻥ ﺃﺣﺪﺙ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺟﻤﻴﻊ ﺍﻟﻐﺴﻞ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﻐﺴﻞ ﺛﻢ ﻭﺟﺪ ﺑﻌﺪ ﻓﺮﺍﻏﻪ ﻋﻨﻪ ﺑﻠﻼ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ‬
‫ﺍﺳﺘﺒﺮﺃ ﺑﺎﻟﺒﻮﻝ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ‬
‫ﺍﺳﺘﺒﺮﺃ‪ ،‬ﻓﻌﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻐﺴﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺍﺟﺘﻬﺪ ﻭﺗﻌﺮﺽ ﻟﻠﺒﻮﻝ‪،‬‬
‫ﻓﻠﻢ ﻳﺘﺄﺕ ﻟﻪ ﺫﻟﻚ ﻭﺍﻏﺘﺴﻞ‪ ،‬ﺛﻢ ﻭﺟﺪ ﺑﻠﻼ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﻐﺴﻞ‪.‬‬
‫ﻭﻏﺴﻞ ﺍﻟﻤﺮﺃﺓ ﻛﻐﺴﻞ ﺍﻟﺮﺟﻞ ﺳﻮﺍﺀ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻬﺎ ﺃﻥ ﺗﺤﻞ‬

‫)‪(٢٢‬‬
 ‫ﺷﻌﺮﻫﺎ ﺇﻥ ﻛﺎﻥ ﻣﺸﺪﻭﺩﺍ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻔﻌﻞ‪ ،‬ﻓﻠﻴﺲ ﺑﻪ ﺑﺄﺱ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻤﻨﻊ ﻣﻦ ﺇﻳﺼﺎﻝ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﺃﺻﻮﻝ ﺷﻌﺮﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺰﻣﻬﺎ ﺣﻴﻨﺌﺬ ﺣﻞ‬
‫ﺷﻌﺮﻫﺎ ﻟﻴﺼﻞ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﺃﺻﻠﻪ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺧﺎﺗﻢ ﺃﻭ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺩﻣﻠﺞ ﺃﻭ ﺳﻴﺮ ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻬﺎ‪ ،‬ﻓﻠﻴﻮﺻﻞ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﻣﺎ ﺗﺤﺖ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻦ ﺫﻟﻚ‬
‫ﺇﻻ ﺑﻨﺰﻋﻪ‪ ،‬ﻧﺰﻋﺎﻩ‪ .‬ﻭﺇﻥ ﺟﺮﻯ ﺍﻟﻤﺎﺀ ﺗﺤﺖ ﻗﺪﻡ ﺍﻟﺠﻨﺐ‪ ،‬ﻓﻘﺪ‬
‫ﺃﺟﺰﺃﻩ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺮ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻏﺴﻠﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺨﺘﻀﺐ‬
‫ﺍﻟﺠﻨﺐ‪ ،‬ﻭﺍﺟﺘﻨﺎﺑﻪ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﻐﺘﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﻭﺿﻮﺀ ﻻ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ‪ .‬ﻓﺈﻥ‬
‫ﺗﻮﺿﺄ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ ﻣﻌﺘﻘﺪﺍ ﺑﺄﻥ ﺍﻟﻐﺴﻞ ﻻ ﻳﺠﺰﻳﻪ‪ ،‬ﻛﺎﻥ ﻣﺒﺪﻋﺎ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻋﺪﺍ ﻏﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ ﻓﻲ ﺍﻷﻏﺴﺎﻝ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﺗﻘﺪﻳﻢ ﺍﻟﻄﻬﺎﺭﺓ‬
‫ﻋﻠﻴﻪ ﺃﻭ ﺗﺄﺧﻴﺮﻫﺎ‪ .‬ﻭﺗﻘﺪﻳﻤﻬﺎ ﺃﻓﻀﻞ‪ ،‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺪﺧﻮﻝ ﺑﻪ ﻓﻲ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻐﺴﻞ‪ .‬ﻭﺇﻧﻤﺎ ﺫﻟﻚ ﻓﻲ ﺍﻟﻐﺴﻞ ﻣﻦ‬
‫ﺍﻟﺠﻨﺎﺑﺔ ﺣﺴﺐ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺮﺩ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﻔﺮﺩ ﺍﻟﻐﺴﻞ‬
‫ﻣﻦ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﺣﻜﻢ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﻭﺍﻟﻨﻔﺴﺎﺀ ﻭﺃﻏﺴﺎﻟﻬﻦ‬
‫ﺍﻟﺤﺎﺋﺾ ﻫﻲ ﺍﻟﺘﻲ ﺗﺮﻯ ﺍﻟﺪﻡ ﺍﻟﺤﺎﺭ ﺍﻷﺳﻮﺩ ﺍﻟﺬﻱ ﻟﻪ ﺩﻓﻊ‪ .‬ﻭﺑﻬﺬﻩ‬
‫ﺍﻟﺼﻔﺎﺕ ﻳﺘﻤﻴﺰ ﻣﻦ ﺩﻡ ﺍﻻﺳﺘﺤﺎﺿﺔ ﻭﺍﻟﻌﺬﺭﺓ ﻭﺍﻟﻘﺮﺡ ﻭﻏﻴﺮﻫﺎ‪ .‬ﻓﺈﻥ‬
‫ﺍﺷﺘﺒﻪ ﺩﻡ ﺍﻟﺤﻴﺾ ﺑﺪﻡ ﺍﻟﻌﺬﺭﺓ‪ ،‬ﻓﻠﺘﺪﺧﻞ ﺍﻟﻤﺮﺃﺓ ﻗﻄﻨﺔ‪ :‬ﻓﺈﻥ‬

‫)‪(٢٣‬‬
 ‫ﺧﺮﺟﺖ ﻣﻨﻐﻤﺴﺔ ﺑﺎﻟﺪﻡ ﻓﺬﻟﻚ ﺩﻡ ﺣﻴﺾ‪ ،‬ﻭﺇﻥ ﺧﺮﺟﺖ ﻣﺘﻄﻮﻗﺔ‬
‫ﻓﺬﻟﻚ ﺩﻡ ﺍﻟﻌﺬﺭﺓ‪ .‬ﻭﺇﻥ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻬﺎ ﺩﻡ ﺍﻟﺤﻴﺾ ﺑﺪﻡ ﺍﻟﻘﺮﺡ‪،‬‬
‫ﻓﻠﺘﺪﺧﻞ ﺇﺻﺒﻌﻬﺎ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺪﻡ ﺧﺎﺭﺟﺎ ﻣﻦ ﺍﻟﺠﺎﻧﺐ ﺍﻷﻳﻤﻦ‬
‫ﻓﻬﻮ ﺩﻡ ﻗﺮﺡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺧﺎﺭﺟﺎ ﻣﻦ ﺍﻟﺠﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻓﻬﻮ ﺩﻡ ﺣﻴﺾ‪.‬‬
‫ﻭﺩﻡ ﺍﻻﺳﺘﺤﺎﺿﺔ ﺃﺻﻔﺮ ﺑﺎﺭﺩ‪.‬‬
‫ﻭﺍﻟﺼﻔﺮﺓ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﺤﻴﺾ‬
‫ﺣﻴﺾ‪ ،‬ﻭﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻄﻬﺮ ﻃﻬﺮ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺒﻪ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺩﻡ ﺍﻟﺤﻴﺾ‬
‫ﺑﺪﻡ ﺍﻻﺳﺘﺤﺎﺿﺔ‪ ،‬ﻓﻠﺘﻌﺘﺒﺮ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺒﻪ‬
‫ﻋﻠﻴﻬﺎ ﻭﻛﺎﻧﺖ ﻣﻤﻦ ﻟﻬﺎ ﻋﺎﺩﺓ ﺑﺎﻟﺤﻴﺾ‪ ،‬ﻓﻠﺘﻌﻤﻞ ﻓﻲ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ‬
‫ﻋﻠﻰ ﻣﺎ ﻋﺮﻓﺖ ﻣﻦ ﻋﺎﺩﺗﻬﺎ‪ ،‬ﻭﺗﺴﺘﻈﻬﺮ ﺑﻴﻮﻡ ﺃﻭ ﻳﻮﻣﻴﻦ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻋﺎﺩﺗﻬﺎ ﻓﻲ ﺍﻟﺤﻴﺾ ﺃﻗﻞ ﻣﻦ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﺎﺩﺗﻬﺎ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪،‬‬
‫ﻓﻠﻴﺲ ﻋﻠﻴﻬﺎ ﺍﺳﺘﻈﻬﺎﺭ‪ ،‬ﺑﻞ ﺗﻐﺘﺴﻞ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﻟﻬﺎ ﻋﺎﺩﺓ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﺍﺧﺘﻠﻄﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺎﺩﺓ‬
‫ﻭﺍﺿﻄﺮﺑﺖ ﻭﺗﻐﻴﺮﺕ ﻋﻦ ﺃﻭﻗﺎﺗﻬﺎ ﻭﺃﺯﻣﺎﻧﻬﺎ‪ :‬ﻓﻜﻠﻤﺎ ﺭﺃﺕ ﺍﻟﺪﻡ‬
‫ﺗﺮﻛﺖ ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﻛﻠﻤﺎ ﺭﺃﺕ ﺍﻟﻄﻬﺮ ﺻﻠﺖ ﻭﺻﺎﻣﺖ ﺇﻟﻰ‬
‫ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻰ ﺣﺎﻝ ﺍﻟﺼﺤﺔ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻬﺎ ﺗﻔﻌﻞ ﺫﻟﻚ ﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ‬
‫ﺷﻬﺮ‪ ،‬ﺛﻢ ﺗﻔﻌﻞ ﻣﺎ ﺗﻔﻌﻠﻪ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻣﺒﺘﺪﺃﺓ ﻓﻲ ﺍﻟﺤﻴﺾ‪ ،‬ﻭﻟﻢ ﻳﻤﻜﻨﻬﺎ ﺗﻤﻴﺰ‬
‫ﺩﻡ ﺍﻟﺤﻴﺾ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﺑﻬﺎ ﺍﻟﺪﻡ‪ ،‬ﻓﻠﺘﺮﺟﻊ ﺇﻟﻰ ﻋﺎﺩﺓ ﻧﺴﺎﺋﻬﺎ‬
‫ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﺤﻴﺾ‪ ،‬ﻭﺗﻌﻤﻞ ﻋﻠﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻛﻦ ﻧﺴﺎﺋﻬﺎ ﻣﺨﺘﻠﻔﺎﺕ ﺍﻟﻌﺎﺩﺓ‬
‫ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻟﻬﺎ ﻧﺴﺎﺀ‪ ،‬ﻓﻠﺘﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻓﻲ ﻛﻞ ﺷﻬﺮ ﺳﺒﻌﺔ‬

‫)‪(٢٤‬‬
 ‫ﺃﻳﺎﻡ‪ ،‬ﻭﺗﺼﻠﻲ ﻭﺗﺼﻮﻡ ﻣﺎ ﺑﻘﻲ‪ ،‬ﺛﻢ ﻻ ﻳﺰﺍﻝ ﻫﺬﺍ ﺩﺃﺑﻬﺎ ﺇﻟﻰ ﺃﻥ ﺗﻌﻠﻢ‬
‫ﺣﺎﻟﻬﺎ ﻭﺗﺴﺘﻘﺮ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻬﺎ ﺗﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻓﻲ ﺍﻟﺸﻬﺮ ﺍﻷﻭﻝ ﻋﺸﺮﺓ‬
‫ﺃﻳﺎﻡ‪ ،‬ﻭﺗﺼﻠﻲ ﻋﺸﺮﻳﻦ ﻳﻮﻣﺎ‪ ،‬ﻭﻫﻲ ﺃﻛﺜﺮ ﺃﻳﺎﻡ ﺍﻟﺤﻴﺾ‪ .‬ﻭﻓﻲ‬
‫ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻧﻲ ﺗﺘﺮﻙ ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺗﺼﻠﻲ ﻭﺗﺼﻮﻡ‬
‫ﺳﺒﻌﺔ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎ‪ ،‬ﻭﻫﻲ ﺃﻗﻞ ﺃﻳﺎﻡ ﺍﻟﺤﻴﺾ‪ .‬ﻭﺍﻟﺮﻭﺍﻳﺘﺎﻥ‬
‫ﻣﺘﻘﺎﺭﺑﺘﺎﻥ‪.‬‬
‫ﻭﺗﺴﺘﻘﺮ ﻋﺎﺩﺓ ﺍﻟﻤﺮﺃﺓ ﺑﺄﻥ ﻳﺘﻮﺍﻟﻰ ﻋﻠﻴﻬﺎ ﺷﻬﺮﺍﻥ ﺗﺮﻯ ﻓﻲ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺪﻡ ﺃﻳﺎﻣﺎ ﺳﻮﺍﺀ‪ ،‬ﻻ ﺯﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻭﻻ ﻧﻘﺼﺎﻥ‪ .‬ﻓﻤﺘﻰ‬
‫ﺛﺒﺖ ﻟﻬﺎ ﺫﻟﻚ ﺟﻌﻠﺖ ﺫﻟﻚ ﻋﺎﺩﺗﻬﺎ ﻭﻋﻤﻠﺖ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﻟﺤﺒﻠﻰ ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﺪﻡ ﻓﻲ ﺍﻷﻳﺎﻡ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻌﺘﺎﺩ ﻓﻴﻬﺎ ﺍﻟﺤﻴﺾ‬
‫ﻓﻠﺘﻌﻤﻞ ﻣﺎ ﺗﻌﻤﻠﻪ ﺍﻟﺤﺎﺋﺾ‪ .‬ﻓﺈﻥ ﺗﺄﺧﺮ ﻋﻨﻬﺎ ﺍﻟﺪﻡ ﺑﻤﻘﺪﺍﺭ ﻋﺸﺮﻳﻦ‬
‫ﻳﻮﻣﺎ ﺛﻢ ﺭﺃﺗﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻟﻴﺲ ﺑﺪﻡ ﺣﻴﺾ‪ ،‬ﻓﻠﺘﻌﻤﻞ ﻣﺎ ﺗﻌﻤﻠﻪ‬
‫ﺍﻟﻤﺴﺘﺤﺎﺿﺔ‪ .‬ﻭﻧﺤﻦ ﻧﺒﻴﻦ ﺣﻜﻤﻬﺎ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺣﺎﺿﺖ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺰﻝ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻭﺗﻔﻄﺮ ﺍﻟﺼﻮﻡ‪ .‬ﻭﺗﺘﻮﺿﺄ ﻋﻨﺪ ﻛﻞ ﺻﻼﺓ‪ ،‬ﻭﺗﺤﺘﺸﻲ‪ ،‬ﻭﺗﺠﻠﺲ‬
‫ﻓﻲ ﻣﺼﻼﻫﺎ‪ ،‬ﻓﺘﺬﻛﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺑﻤﻘﺪﺍﺭ ﺯﻣﺎﻥ ﺻﻠﻮﺍﺗﻬﺎ‪ .‬ﻭﺇﻥ ﺳﻤﻌﺖ‬
‫ﺳﺠﺪﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﺴﺠﺪ‪ .‬ﻭﻻ ﺗﺪﺧﻞ ﺍﻟﻤﺴﺠﺪ ﺇﻻ‬
‫ﻋﺎﺑﺮﺓ ﺳﺒﻴﻞ‪ ،‬ﻭﻻ ﺗﻀﻊ ﻓﻴﻪ ﺷﻴﺌﺎ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﺘﻨﺎﻭﻝ ﻣﻨﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻋﺪﺍ ﺍﻟﻌﺰﺍﺋﻢ ﺍﻷﺭﺑﻊ‪ .‬ﻭﻻ ﺗﻤﺲ‬

‫)‪(٢٥‬‬
 ‫ﺍﻟﻤﺼﺤﻒ ﻭﻻ ﺷﻴﺌﺎ ﻓﻴﻪ ﺍﺳﻢ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﻭﺃﻗﻞ ﺍﻟﺤﻴﺾ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺃﻛﺜﺮﻩ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﺭﺃﺕ‬
‫ﺍﻟﻤﺮﺃﺓ ﺍﻟﺪﻡ ﻳﻮﻣﺎ ﺃﻭ ﻳﻮﻣﻴﻦ‪ ،‬ﻓﻠﺘﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ‪ .‬ﻓﺈﻥ ﺭﺃﺕ‬
‫ﺍﻟﺪﻡ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﺃﻭ ﻓﻲ ﻣﺎ ﺑﻌﺪﻫﻤﺎ ﺇﻟﻰ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﻓﺬﻟﻚ ﺩﻡ‬
‫ﺣﻴﺾ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﺮ ﺑﻌﺪ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺸﺮﺓ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﺈﻥ‬
‫ﺫﻟﻚ ﻟﻴﺲ ﺑﺪﻡ ﺣﻴﺾ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻓﻴﻤﺎ‬
‫ﺗﺮﻛﺘﻪ‪ .‬ﻓﺈﻥ ﺭﺃﺕ ﺍﻟﺪﻡ ﺑﻌﺪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻓﺬﻟﻚ ﻟﻴﺲ ﺑﺪﻡ ﺣﻴﺾ‪،‬‬
‫ﻭﺭﺑﻤﺎ ﻛﺎﻥ ﺩﻡ ﺍﺳﺘﺤﺎﺿﺔ‪ ،‬ﻭﻧﺤﻦ ﻧﺒﻴﻦ ﺣﻜﻤﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﻣﺠﺎﻣﻌﺔ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻲ ﺣﺎﺋﺾ ﻓﻲ ﺍﻟﻔﺮﺝ‪ .‬ﻭﻟﻪ‬
‫ﻣﺠﺎﻣﻌﺘﻬﺎ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ ﻭﻣﻀﺎﺟﻌﺘﻬﺎ ﻭﻣﻼﻣﺴﺘﻬﺎ ﺑﻤﺎ ﺩﻭﻥ ﺍﻟﺠﻤﺎﻉ‬
‫ﻓﺈﺫﺍ ﺍﻧﻘﻄﻊ ﻋﻨﻬﺎ ﺍﻟﺪﻡ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﻟﺰﻭﺟﻬﺎ ﺃﻻ ﻳﻘﺮﺑﻬﺎ ﺣﺘﻰ ﺗﻐﺘﺴﻞ‪.‬‬
‫ﻓﺈﻥ ﻏﻠﺒﺘﻪ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﺃﻣﺮﻫﺎ ﺑﻐﺴﻞ ﻓﺮﺟﻬﺎ‪ ،‬ﺛﻢ ﻳﻄﺄﻫﺎ ﺇﻥ ﺷﺎﺀ‪ .‬ﻭﻣﺘﻰ‬
‫ﻭﻃﺌﻬﺎ ﻓﻲ ﺃﻭﻝ ﺣﻴﻀﻬﺎ‪ ،‬ﺗﺼﺪﻕ ﺑﺪﻳﻨﺎﺭ ﻗﻴﻤﺘﻪ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﺟﻴﺎﺩ‬
‫ﻭﺇﻥ ﻭﻃﺌﻬﺎ ﻓﻲ ﻭﺳﻄﻪ‪ ،‬ﺗﺼﺪﻕ ﺑﻨﺼﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺇﻥ ﻭﻃﺌﻬﺎ ﻓﻲ‬
‫ﺁﺧﺮﻩ‪ ،‬ﺗﺼﺪﻕ ﺑﺮﺑﻊ ﺩﻳﻨﺎﺭ‪ .‬ﻛﻞ ﺫﻟﻚ ﻧﺪﺑﺎ ﻭﺇﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺘﻤﻜﻦ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻟﻴﺴﺘﻐﻔﺮ ﺍﻟﻠﻪ ﻭﻻ ﻳﻌﻮﺩ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﻧﻘﻄﻊ ﺍﻟﺪﻡ ﻋﻦ ﺍﻟﻤﺮﺃﺓ ﻭﻟﻢ ﺗﻌﻠﻢ ﺃﻫﻲ ﺑﻌﺪ ﺣﺎﺋﺾ ﺃﻡ ﻻ‪،‬‬
‫ﻓﻠﺘﺪﺧﻞ ﻗﻄﻨﺔ‪ :‬ﻓﺈﻥ ﺧﺮﺟﺖ ﻭﻋﻠﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﺪﻡ ﻓﻬﻲ ﺑﻌﺪ ﺑﺤﻜﻢ‬
‫ﺍﻟﺤﺎﺋﺾ‪ ،‬ﻭﺇﻥ ﺧﺮﺟﺖ ﻧﻘﻴﺔ ﻓﻠﻴﺴﺖ ﺑﺤﻜﻢ ﺍﻟﺤﺎﺋﺾ ﻓﻠﺘﻐﺘﺴﻞ‪.‬‬
‫ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻧﻘﻄﺎﻉ ﺍﻟﺪﻡ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻌﺸﺮﺓ ﺍﻷﻳﺎﻡ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﺯﺍﺩ‬

‫)‪(٢٦‬‬
 ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﻣﻀﻰ ﺣﻴﻀﻬﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻃﻬﺮﺕ ﻭﺍﻏﺘﺴﻠﺖ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﻻ‬
‫ﻳﻠﺰﻣﻬﺎ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﺭﺃﺕ ﺍﻟﺪﻡ ﻭﻗﺪ ﺩﺧﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻭﻟﻢ‬
‫ﺗﻜﻦ ﻗﺪ ﺻﻠﺖ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﺗﻠﻚ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻏﺘﺴﺎﻟﻬﺎ ﻣﻦ‬
‫ﺍﻟﺤﻴﺾ‪ .‬ﻭﺇﻥ ﻃﻬﺮﺕ ﻓﻲ ﻭﻗﺖ ﺻﻼﺓ‪ ،‬ﻭﺃﺧﺬﺕ ﻓﻲ ﺗﺄﻫﺐ ﺍﻟﻐﺴﻞ‪،‬‬
‫ﻓﺨﺮﺝ ﻭﻗﺖ ﺗﻠﻚ ﺍﻟﺼﻼﺓ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﺇﻥ ﺗﻮﺍﻧﺖ‬
‫ﻋﻦ ﺍﻻﻏﺘﺴﺎﻝ ﺣﺘﻰ ﺧﺮﺝ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﺇﻥ‬
‫ﻃﻬﺮﺕ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﺇﻟﻰ ﺑﻌﺪ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺗﻴﻦ ﻣﻌﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻬﺎ ﻗﻀﺎﺅﻫﺎ ﺇﺫﺍ ﻃﻬﺮﺕ‬
‫ﻗﺒﻞ ﻣﻐﻴﺐ ﺍﻟﺸﻤﺲ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻃﻬﺮﺕ ﺑﻌﺪ ﻣﻐﻴﺐ ﺍﻟﺸﻤﺲ ﺇﻟﻰ‬
‫ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﻟﺰﻣﻬﺎ ﻗﻀﺎﺀ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻬﺎ ﻗﻀﺎﺀ ﻫﺎﺗﻴﻦ ﺍﻟﺼﻼﺗﻴﻦ‪ ،‬ﺇﺫﺍ ﻃﻬﺮﺕ ﻗﺒﻞ ﺍﻟﻔﺠﺮ‪.‬‬
‫ﻭﻳﻠﺰﻣﻬﺎ ﻗﻀﺎﺀ ﺍﻟﻔﺠﺮ‪ ،‬ﺇﺫﺍ ﻃﻬﺮﺕ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻋﻠﻰ‬
‫ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺻﺒﺤﺖ ﺍﻟﻤﺮﺃﺓ ﺻﺎﺋﻤﺔ ﺛﻢ ﺣﺎﺿﺖ‪ ،‬ﻓﻠﺘﻔﻄﺮ ﺃﻱ ﻭﻗﺖ‬
‫ﺭﺃﺕ ﺍﻟﺪﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﺑﺸﺊ ﻳﺴﻴﺮ‪ ،‬ﺛﻢ‬
‫ﺗﻘﻀﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ .‬ﻭﺍﻷﻓﻀﻞ ﻟﻬﺎ ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﺪﻡ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺃﻥ‬
‫ﺗﻤﺴﻚ ﺑﻘﻴﺔ ﻳﻮﻣﻬﺎ ﺗﺄﺩﻳﺒﺎ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ‬
‫ﺃﺻﺒﺤﺖ ﺣﺎﺋﻀﺎ ﺛﻢ ﻃﻬﺮﺕ‪ ،‬ﻓﻠﺘﻤﺴﻚ ﺑﻘﻴﺔ ﻳﻮﻣﻬﺎ ﺗﺄﺩﻳﺒﺎ‪،‬‬
‫ﻭﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻟﻤﺮﺃﺓ ﺍﻻﻏﺘﺴﺎﻝ ﻣﻦ ﺍﻟﺤﻴﺾ‬

‫)‪(٢٧‬‬
 ‫ﻓﻠﺘﺒﺪﺃ ﺑﻮﺿﻮﺀ ﺍﻟﺼﻼﺓ ﺛﻢ ﻟﺘﻐﺘﺴﻞ ﻛﻤﺎ ﺗﻐﺘﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‪ :‬ﺗﺒﺪﺃ‬
‫ﺑﻐﺴﻞ ﺭﺃﺳﻬﺎ ﺛﻢ ﺑﺠﺎﻧﺒﻬﺎ ﺍﻷﻳﻤﻦ ﺛﻢ ﺑﺠﺎﻧﺒﻬﺎ ﺍﻷﻳﺴﺮ ﺣﺴﺐ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺗﺴﺘﻌﻤﻞ ﻓﻲ ﻏﺴﻞ ﺍﻟﺤﻴﺾ ﺗﺴﻌﺔ ﺃﺭﻃﺎﻝ ﻣﻦ ﺍﻟﻤﺎﺀ‪ .‬ﻭﺇﻥ‬
‫ﺯﺍﺩﺕ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺩﻭﻥ ﺍﻟﺘﺴﻌﺔ ﺃﺭﻃﺎﻝ‪ ،‬ﺃﻭ‬
‫ﻛﺎﻥ ﻣﺜﻞ ﺍﻟﺪﻫﻦ ﻓﻲ ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ ،‬ﻭﺃﺟﺰﺃﻫﺎ‬
‫ﻋﻦ ﺍﻟﻐﺴﻞ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺨﺘﻀﺐ ﻭﻫﻲ ﺣﺎﺋﺾ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻣﺨﺘﻀﺒﺔ ﺛﻢ ﻳﺠﻴﺌﻬﺎ ﺍﻟﺤﻴﺾ‪.‬‬
‫ﻭﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﺮﻯ ﺍﻟﺪﻡ ﺍﻟﺬﻱ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﻗﺪ‬
‫ﻣﻀﺖ ﻋﻠﻴﻬﺎ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ ﺛﻢ ﺭﺃﺕ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺪﻡ‪ ،‬ﻓﺈﻧﻪ ﺃﻳﻀﺎ ﺩﻡ‬
‫ﺍﺳﺘﺤﺎﺿﺔ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻣﻀﻰ ﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ‬
‫ﺃﻳﺎﻡ ﻧﻔﺎﺳﻬﺎ‪ ،‬ﺛﻢ ﺭﺃﺕ ﺍﻟﺪﻡ‪ .‬ﻓﺈﻧﻪ ﺃﻳﻀﺎ ﺩﻡ ﺍﺳﺘﺤﺎﺿﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﺭﺃﺕ ﻫﺬﺍ ﺍﻟﺪﻡ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺴﺘﺒﺮﺃ ﻧﻔﺴﻬﺎ‬
‫ﺑﻘﻄﻨﺔ ﺗﺤﺘﺸﻲ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﺧﺮﺝ ﺍﻟﺪﻡ ﻳﺴﻴﺮﺍ ﻭﻟﻢ ﻳﺘﺮﺷﺢ ﻋﻠﻰ ﺍﻟﻘﻄﻨﺔ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻮﺿﻮﺀ ﻟﻜﻞ ﺻﻼﺓ ﻭﺍﻻﺳﺘﺒﺪﺍﻝ ﺑﺎﻟﻘﻄﻨﺔ ﻭﺍﻟﺨﺮﻗﺔ‪.‬‬
‫ﻭﺇﻥ ﺭﺃﺕ ﺍﻟﺪﻡ ﻗﺪ ﺭﺷﺢ ﻋﻠﻰ ﺍﻟﻘﻄﻨﺔ ﺇﻻ ﺃﻧﻪ ﻟﻢ ﻳﺴﻞ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﻐﺴﻞ ﻟﺼﻼﺓ ﺍﻟﻐﺪﺍﺓ‪ ،‬ﻭﺍﻟﻮﺿﻮﺀ ﻟﻜﻞ ﺻﻼﺓ ﻣﻤﺎ ﻋﺪﺍﻫﺎ‪ ،‬ﻭﺗﻐﻴﻴﺮ‬
‫ﺍﻟﻘﻄﻨﺔ ﻭﺍﻟﺨﺮﻗﺔ‪ .‬ﻭﺇﻥ ﻛﺜﺮ ﺍﻟﺪﻡ ﺣﺘﻰ ﺳﺎﻝ ﻋﻠﻰ ﺍﻟﻘﻄﻨﺔ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺛﻼﺛﺔ ﺃﻏﺴﺎﻝ ﻣﻊ ﺗﻐﻴﻴﺮ ﺍﻟﻘﻄﻨﺔ ﻭﺍﻟﺨﺮﻗﺔ ﻋﻨﺪ‬
‫ﻛﻞ ﻏﺴﻞ ﻣﻨﻬﺎ‪ :‬ﺃﺣﺪﻫﺎ ﻟﺼﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﺗﺆﺧﺮ ﺍﻟﻈﻬﺮ ﻋﻦ‬

‫)‪(٢٨‬‬
 ‫ﺃﻭﻝ ﻭﻗﺘﻪ ﻭﺗﺼﻠﻲ ﻓﻲ ﺁﺧﺮ ﺍﻟﻮﻗﺖ ﻭﺗﺼﻠﻲ ﺍﻟﻌﺼﺮ ﻓﻲ ﺃﻭﻝ ﻭﻗﺘﻪ‪،‬‬
‫ﻭﻏﺴﻞ ﻟﻠﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ .‬ﺗﺆﺧﺮ ﺍﻟﻤﻐﺮﺏ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻮﻗﺖ‬
‫ﻭﺗﺼﻠﻲ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﻓﻲ ﺃﻭﻝ ﻭﻗﺘﻬﺎ‪ ،‬ﺗﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﺤﺎﻝ‪،‬‬
‫ﻭﻏﺴﻞ ﻟﺼﻼﺓ ﺍﻟﻠﻴﻞ ﻭﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ‪ ،‬ﺗﺆﺧﺮ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺇﻟﻰ ﻗﺮﺏ‬
‫ﺍﻟﻔﺠﺮ ﻭﺗﺼﻠﻲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻓﻲ ﺃﻭﻝ ﻭﻗﺘﻬﺎ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﺩﺗﻬﺎ‬
‫ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻋﺎﺩﺗﻬﺎ ﻟﻌﺬﺭ ﺑﻬﺎ‪ ،‬ﺗﻐﺘﺴﻞ ﻟﺼﻼﺓ‬
‫ﺍﻟﻐﺪﺍﺓ‪.‬‬
‫ﻭﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﻻ ﻳﺤﺮﻡ ﻋﻠﻴﻬﺎ ﺷﺊ ﻣﻤﺎ ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﺤﺎﺋﺾ‪،‬‬
‫ﻭﻳﺤﻞ ﻟﺰﻭﺟﻬﺎ ﻭﻃﺆﻫﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺇﺫﺍ ﻏﺴﻠﺖ ﻓﺮﺟﻬﺎ ﻭﺗﻮﺿﺄﺕ‬
‫ﻭﺿﻮﺀ ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻭ ﺍﻏﺘﺴﻠﺖ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺗﺮﻙ‬
‫ﺍﻟﺼﻼﺓ ﻭﻻ ﺍﻟﺼﻮﻡ ﺇﻻ ﻓﻲ ﺃﻳﺎﻡ ﻛﺎﻧﺖ ﺗﻌﺘﺎﺩ ﻓﻴﻬﺎ ﺍﻟﺤﻴﺾ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﻓﻲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‪.‬‬
‫ﻭﺍﻟﻨﻔﺴﺎﺀ ﻫﻲ ﺍﻟﺘﻲ ﺗﻀﻊ ﺍﻟﺤﻤﻞ ﻭﺗﺮﻯ ﺍﻟﺪﻡ‪ ،‬ﻓﻌﻠﻴﻬﺎ ﻣﺎ ﻋﻠﻰ‬
‫ﺍﻟﺤﺎﺋﺾ ﺑﻌﻴﻨﻪ ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻣﺘﻨﺎﻉ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺎﺟﺪ‬
‫ﻭﻣﺲ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎ ﻓﻴﻪ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻻ‬
‫ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪ .‬ﻓﺈﺫﺍ ﺍﻧﻘﻄﻊ ﺍﻟﺪﻡ ﻋﻨﻬﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﺎ‬
‫ﺍﻻﺳﺘﺒﺮﺍﺀ ﺑﺎﻟﻘﻄﻨﺔ ﻛﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺤﺎﺋﺾ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻤﺮ ﺑﻬﺎ ﺍﻟﺪﻡ‪،‬‬
‫ﻓﻌﻠﺖ ﻛﻤﺎ ﺗﻔﻌﻠﻪ ﺍﻟﺤﺎﺋﺾ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﺍﻧﻘﻄﻊ ﻋﻨﻬﺎ ﺍﻟﺪﻡ‪،‬‬
‫ﻭﺇﻻ ﻓﻌﻠﺖ ﻣﺎ ﺗﻔﻌﻠﻪ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ‪.‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺣﻜﻢ ﻧﻔﺎﺳﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻭﻗﺪ ﺭﻭﻳﺖ‬

‫)‪(٢٩‬‬
 ‫ﺭﻭﺍﻳﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻓﻲ ﺃﻗﺼﻰ ﻣﺪﺓ ﺍﻟﻨﻔﺎﺱ ﻣﻦ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ ﺇﻟﻰ‬
‫ﻋﺸﺮﻳﻦ ﻭﺇﻟﻰ ﺛﻼﺛﻴﻦ ﻭﺇﻟﻰ ﺃﺭﺑﻌﻴﻦ ﻭﺇﻟﻰ ﺷﻬﺮﻳﻦ‪ .‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻟﻨﻔﺴﺎﺀ ﺍﻟﻐﺴﻞ‪ ،‬ﺗﻘﺪﻡ ﻭﺿﻮﺀ ﺍﻟﺼﻼﺓ ﺛﻢ ﺗﻐﺘﺴﻞ‬
‫ﻛﻤﺎ ﺗﻐﺘﺴﻞ ﺍﻟﺤﺎﺋﺾ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻠﻨﻔﺴﺎﺀ ﺍﻟﺨﻀﺎﺏ ﻛﻤﺎ‬
‫ﻳﻜﺮﻩ ﺫﻟﻚ ﻟﻠﺤﺎﺋﺾ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﺗﻐﺴﻴﻞ ﺍﻷﻣﻮﺍﺕ ﻭﺗﻜﻔﻴﻨﻬﻢ ﻭﺗﺤﻨﻴﻄﻬﻢ‬
‫ﻭﺇﺳﻜﺎﻧﻬﻢ ﺍﻷﺟﺪﺍﺙ‬
‫ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺒﻴﻦ ﻏﺴﻞ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺃﻥ ﻧﺒﻴﻦ ﻣﺎ‬
‫ﻳﺘﻘﺪﻡ ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﻨﻦ ﻭﺍﻵﺩﺍﺏ‪ .‬ﻓﺈﺫﺍ ﺣﻀﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻮﻓﺎﺓ‪،‬‬
‫ﻳﺴﺘﻘﺒﻞ ﺑﻮﺟﻬﻪ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﺠﻌﻞ ﺑﺎﻃﻦ ﻗﺪﻣﻴﻪ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﻠﻘﻦ‬
‫ﺍﻟﺸﻬﺎﺩﺗﻴﻦ ﻭﺍﻻﻗﺮﺍﺭ ﺑﺎﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺍﺣﺪﺍ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻳﻠﻘﻦ‬
‫ﺃﻳﻀﺎ ﻛﻠﻤﺎﺕ ﺍﻟﻔﺮﺝ‪ .‬ﻭﻻ ﻳﺤﻀﺮﻩ ﺟﻨﺐ ﻭﻻ ﺣﺎﺋﺾ‬
‫ﻓﺈﻥ ﺗﺼﻌﺐ ﻋﻠﻴﻪ ﺧﺮﻭﺝ ﺍﻟﺮﻭﺡ‪ ،‬ﻧﻘﻞ ﺇﻟﻰ ﻣﺼﻼﻩ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻳﺼﻠﻲ ﻓﻴﻪ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻳﺘﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪﻩ ﻟﻴﺴﻬﻞ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ‬
‫ﺧﺮﻭﺝ ﻧﻔﺴﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻗﻀﻰ ﻧﺤﺒﻪ‪ ،‬ﻓﻠﻴﻐﻤﺾ ﻋﻴﻨﺎﻩ ﻭﻳﺸﺪ ﻟﺤﻴﻪ ﻭﻳﻤﺪ ﺳﺎﻗﺎﻩ‬
‫ﻭﻳﻄﺒﻖ ﻓﻮﻩ ﻭﻳﻤﺪ ﻳﺪﺍﻩ ﺇﻟﻰ ﺟﻨﺒﻪ ﻭﻳﻐﻄﻰ ﺑﺜﻮﺏ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻠﻴﻞ‪،‬‬
‫ﺃﺳﺮﺝ ﻋﻨﺪﻩ ﻓﻲ ﺍﻟﺒﻴﺖ ﻣﺼﺒﺎﺡ ﺇﻟﻰ ﺍﻟﻐﺪﺍﺓ‪ .‬ﻭﻻ ﻳﺘﺮﻙ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ‬

‫)‪(٣٠‬‬
 ‫ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﻣﻦ ﻳﺬﻛﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻤﻴﺖ ﺃﻥ ﻳﺆﺧﺬ ﻓﻲ ﺃﻣﺮﻩ ﻋﺎﺟﻼ‪ ،‬ﻭﻻ ﻳﺆﺧﺮ‬
‫ﺇﻻ ﻟﻀﺮﻭﺭﺓ ﺗﺪﻋﻮ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﺛﻢ ﻳﺆﺧﺬ ﻓﻲ ﺗﺤﺼﻴﻞ ﺃﻛﻔﺎﻧﻪ ﻭﺣﻨﻮﻃﻪ‬
‫ﺃﻭﻻ‪.‬‬
‫ﻭﺍﻟﻜﻔﻦ ﺍﻟﻤﻔﺮﻭﺽ ﺛﻼﺛﺔ ﺃﺛﻮﺍﺏ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ‬
‫ﺃﻗﻞ ﻣﻨﻬﺎ ﻣﻊ ﺍﻟﺘﻤﻜﻦ‪ .‬ﻭﻧﻬﺎﻳﺘﻪ ﺧﻤﺴﺔ ﺃﺛﻮﺍﺏ ﻻ ﻳﺠﻮﺯ ﺍﻟﺰﻳﺎﺩﺓ‬
‫ﻋﻠﻴﻬﺎ‪ .‬ﻭﻫﻲ ﻟﻔﺎﻓﺘﺎﻥ‪ :‬ﺃﺣﺪﻫﻤﺎ ﺣﺒﺮﺓ ﻳﻤﻨﻴﺔ ﻋﺒﺮﻳﺔ ﻏﻴﺮ ﻣﻄﺮﺯﺓ‬
‫ﺑﺎﻟﺬﻫﺐ ﺃﻭ ﺑﺸﺊ ﻣﻦ ﺍﻹﺑﺮﻳﺴﻢ‪ ،‬ﻭﻗﻤﻴﺺ ﻭﺇﺯﺍﺭ ﻭﺧﺮﻗﺔ‪ .‬ﻓﻬﺬﻩ‬
‫ﺍﻟﺨﻤﺴﺔ ﺟﻤﻠﺔ ﺍﻟﻜﻔﻦ‪ .‬ﻭﺗﻀﺎﻑ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻤﺎﻣﺔ‪ .‬ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻜﻔﻦ‪،‬‬
‫ﻷﻥ ﺍﻟﻜﻔﻦ ﻫﻮ ﻣﺎ ﻳﻠﻒ ﺑﻪ ﺟﺴﺪ ﺍﻟﻤﻴﺖ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﺭﺟﻼ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻣﺮﺃﺓ‪ ،‬ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺰﺍﺩ ﻓﻲ ﺃﻛﻔﺎﻧﻬﺎ ﻟﻔﺎﻓﺔ ﺃﺧﺮﻯ‬
‫ﻭﻧﻤﻂ‪ .‬ﻭﺇﻥ ﺍﻗﺘﺼﺮ ﺑﻬﺎ ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﻟﻠﺮﺟﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻔﻦ ﺍﻟﻤﻴﺖ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﺤﺮﻳﺮ ﻭﺍﻹﺑﺮﻳﺴﻢ ﺍﻟﻤﺤﺾ‪،‬‬
‫ﻓﺈﻧﻪ ﻣﺤﻈﻮﺭ‪ .‬ﻭﻻ ﻓﻲ ﺍﻹﺑﺮﻳﺴﻢ ﺍﻟﻤﺨﻠﻂ ﻓﻲ ﺍﻟﻐﺰﻝ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﻜﻔﻦ ﺍﻟﻤﻴﺖ ﻓﻲ ﺍﻟﻜﺘﺎﻥ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻛﻔﺎﻥ‬
‫ﻛﻠﻬﺎ ﻗﻄﻨﺎ ﻣﺤﻀﺎ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﻴﺖ ﻣﺎ ﻳﻜﻔﻦ ﺑﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﻟﻪ ﻗﻤﻴﺺ ﻣﺨﻴﻄﺔ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻜﻔﻦ ﻓﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻧﻈﻴﻔﺔ‪.‬‬
‫ﻭﻳﻘﻄﻊ ﺃﺯﺭﺍﺭﻫﺎ ﻭﻻ ﻳﻘﻄﻊ ﺃﻛﻤﺎﻣﻬﺎ‪ .‬ﻭﺇﻧﻤﺎ ﻳﻜﺮﻩ ﺍﻷﻛﻤﺎﻡ ﻓﻴﻤﺎ‬
‫ﻳﺒﺘﺪﺃ ﻣﻦ ﺍﻟﻘﻤﺼﺎﻥ‪.‬‬

‫)‪(٣١‬‬
 ‫ﻓﺈﺫﺍ ﺣﺼﻠﺖ ﺍﻷﻛﻔﺎﻥ ﻓﻠﺘﻔﺮﺵ ﺍﻟﺤﺒﺮﺓ ﻋﻠﻰ ﻣﻮﺿﻊ ﻧﻈﻴﻒ‪.‬‬
‫ﻭﻳﻨﺜﺮ ﻋﻠﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﺬﺭﻳﺮﺓ ﺍﻟﻤﻌﺮﻭﻓﺔ ﺑﺎﻟﻘﻤﺤﺔ‪ ،‬ﻭﻳﻔﺮﺵ ﻓﻮﻗﻬﺎ‬
‫ﺍﻹﺯﺍﺭ ﻭﻳﻨﺜﺮ ﻋﻠﻴﻪ ﺷﺊ ﻣﻦ ﺍﻟﺬﺭﻳﺮﺓ‪ ،‬ﻭﻳﻔﺮﺵ ﻓﻮﻕ ﺍﻹﺯﺍﺭ ﺍﻟﻘﻤﻴﺺ‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﺘﺐ ﻋﻠﻰ ﺍﻟﺤﺒﺮﺓ ﻭﺍﻷﺯﺍﺭ ﻭﺍﻟﻘﻤﻴﺺ ﻭﺍﻟﻌﻤﺎﻣﺔ‪:‬‬
‫" ﻓﻼﻥ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﻥ ﻣﺤﻤﺪﺍ‬
‫ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺃﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﻷﺋﻤﺔ ﻣﻦ ﻭﻟﺪﻩ ﺑﻌﺪﻩ‬
‫‪ -‬ﻳﺬﻛﺮﻭﻥ ﻭﺍﺣﺪﺍ ﻭﺍﺣﺪﺍ ‪ -‬ﺃﺋﻤﺘﻪ ﺃﺋﻤﺔ ﺍﻟﻬﺪﻯ ﺍﻷﺑﺮﺍﺭ " ﻭﻳﻜﺘﺐ‬
‫ﺫﻟﻚ ﺑﺘﺮﺑﺔ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻥ ﻭﺟﺪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻮﺟﺪ‪ ،‬ﻛﺘﺐ‬
‫ﺑﺎﻷﺻﺒﻊ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﺘﺐ ﺫﻟﻚ ﺑﺎﻟﺴﻮﺍﺩ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﻴﺖ ﺣﺒﺮﺓ ﻳﺠﻌﻞ ﺑﺪﻻ ﻣﻨﻬﺎ ﻟﻔﺎﻓﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺗﺤﺼﻴﻞ ﺍﻟﻜﻔﻦ ﻟﻒ ﺑﺠﻤﻴﻌﻪ ﻭﻋﺰﻝ‪.‬‬
‫ﻭﻳﺴﺘﻌﺪ ﻣﻌﻪ ﻣﻦ ﺍﻟﻜﺎﻓﻮﺭ ﺍﻟﺬﻱ ﻟﻢ ﺗﻤﺴﻪ ﺍﻟﻨﺎﺭ ﻭﺯﻥ ﺛﻼﺛﺔ ﻋﺸﺮ‬
‫ﺩﺭﻫﻤﺎ ﻭﺛﻠﺚ ﺇﻥ ﺗﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻓﻰ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺘﻤﻜﻦ ﻣﻨﻪ‪ ،‬ﻓﺎﻷﻭﺳﻂ ﻭﺯﻥ ﺃﺭﺑﻌﺔ ﻣﺜﺎﻗﻴﻞ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻨﻪ‪،‬‬
‫ﻓﻤﻘﺪﺍﺭ ﺩﺭﻫﻢ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻮﺟﺪ ﺃﺻﻼ‪ ،‬ﻓﻤﺎ ﺗﻴﺴﺮ‪ .‬ﻭﺇﻻ ﺩﻓﻦ ﻓﻲ‬
‫ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ ﺑﻐﻴﺮ ﻛﺎﻓﻮﺭ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﻜﺎﻓﻮﺭ ﻣﺴﻚ ﺃﺻﻼ‪.‬‬
‫ﻭﻳﺴﺘﻌﺪ ﺃﻳﻀﺎ ﺷﺊ ﻣﻦ ﺍﻟﺴﺪﺭ ﻟﻐﺴﻞ ﺭﺃﺳﻪ ﻭﺟﺴﺪﻩ‪ ،‬ﻭﺷﺊ‬
‫ﻣﻦ ﺍﻟﻜﺎﻓﻮﺭ ﻟﻠﻐﺴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻭﺗﺆﺧﺬ ﺃﻳﻀﺎ ﺟﺮﻳﺪﺗﺎﻥ ﺧﻀﺮﺍﻭﺍﻥ ﻣﻦ ﺍﻟﻨﺨﻞ ﺇﻥ ﻭﺟﺪ ﻣﻨﻪ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻮﺟﺪ‪ ،‬ﻓﻤﻦ ﺍﻟﺴﺪﺭ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻮﺟﺪ‪ ،‬ﻓﻤﻦ ﺍﻟﺨﻼﻑ‪ .‬ﻓﺈﻥ‬

‫)‪(٣٢‬‬
‫ﻟﻢ ﻳﻮﺟﺪ‪ ،‬ﻓﻤﻦ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺸﺠﺮ ﺍﻟﺮﻃﺐ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻮﺟﺪ ﺃﺻﻼ‪ ،‬ﻓﻼ‬
‫ﺑﺄﺱ ﺑﺘﺮﻛﻪ‪ .‬ﻭﻳﻜﺘﺐ ﻋﻠﻴﻬﻤﺎ ﺃﻳﻀﺎ ﻣﺎ ﻛﺘﺐ ﻋﻠﻰ ﺍﻷﻛﻔﺎﻥ‪،‬‬
‫ﻭﻳﻠﻒ ﻋﻠﻴﻬﻤﺎ ﺷﺊ ﻣﻦ ﺍﻟﻘﻄﻦ‪.‬‬
‫ﻭﻳﺴﺘﻌﺪ ﻣﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻘﺪﺍﺭ ﺭﻃﻞ ﻣﻦ ﺍﻟﻘﻄﻦ ﻟﻴﺤﺸﻰ ﺑﻪ ﺍﻟﻤﻮﺍﺿﻊ‬
‫ﺍﻟﺘﻲ ﻳﺨﺎﻑ ﻣﻦ ﺧﺮﻭﺝ ﺷﺊ ﻣﻨﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺗﺤﺼﻴﻞ ﺃﻛﻔﺎﻧﻪ‪،‬‬
‫ﻓﻠﻴﺄﺧﺬ ﻓﻲ ﻏﺴﻠﻪ ﺃﻭﻟﻰ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻤﻴﺖ ﺃﻭ ﻣﻦ ﻳﺄﻣﺮﻩ ﻫﻮ ﺑﻪ‪ .‬ﻓﻠﺘﻮﺿﻊ‬
‫ﺳﺎﺟﺔ ﺃﻭ ﺳﺮﻳﺮ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﻮﺿﻊ ﺍﻟﻤﻴﺖ ﻋﻠﻴﻬﺎ ﻣﺴﺘﻘﺒﻞ‬
‫ﺍﻟﻘﺒﻠﺔ ﻛﻤﺎ ﻛﺎﻥ ﻓﻲ ﺣﺎﻝ ﺍﻻﺣﺘﻀﺎﺭ‪.‬‬
‫ﻭﻳﺤﻔﺮ ﻟﻤﺼﺐ ﺍﻟﻤﺎﺀ ﺣﻔﻴﺮﺓ ﻳﺪﺧﻞ ﺍﻟﻤﺎﺀ ﺇﻟﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻦ‬
‫ﻭﺩﺧﻞ ﻓﻲ ﺍﻟﺒﺎﻟﻮﻋﺔ ﺟﺎﺯ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﻨﺼﺐ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻳﻐﺴﻞ ﺑﻪ‬
‫ﺍﻟﻤﻴﺖ ﻓﻲ ﺍﻟﻜﻨﻴﻒ‪ .‬ﻭﻻ ﻳﺴﺨﻦ ﺍﻟﻤﺎﺀ ﻟﻐﺴﻞ ﺍﻷﻣﻮﺍﺕ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺑﺮﺩ ﺷﺪﻳﺪ ﻳﺨﺎﻑ ﺍﻟﻐﺎﺳﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﺴﺨﻦ ﻟﻪ‪.‬‬
‫ﺛﻢ ﻳﺆﺧﺬ ﺍﻟﺴﺪﺭ ﻓﻴﻄﺮﺡ ﻓﻲ ﺇﺟﺎﻧﺔ ﻭﻳﺼﺐ ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ‪،‬‬
‫ﻭﻳﻀﺮﺏ ﺿﺮﺑﺎ ﺟﻴﺪﺍ ﺣﺘﻰ ﻳﺮﻏﻮ‪ ،‬ﺛﻢ ﺗﺆﺧﺬ ﺭﻏﻮﺗﻪ‪ ،‬ﻓﺘﻄﺮﺡ‬
‫ﻓﻲ ﻣﻮﺿﻊ ﻧﻈﻴﻒ‪ ،‬ﺣﺘﻰ ﻳﻐﺴﻞ ﺑﻪ ﺭﺃﺳﻪ‪.‬‬
‫ﺛﻢ ﻳﺆﺧﺬ ﺍﻟﻤﻴﺖ ﻓﻴﻮﺿﻊ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺴﺎﺟﺔ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‬
‫ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺗﺤﺖ ﺍﻟﺴﻘﻒ‪ ،‬ﻭﻻ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﺗﺤﺖ ﺍﻟﺴﻤﺎﺀ‪ .‬ﺛﻢ ﻳﻨﺰﻉ ﻗﻤﻴﺼﻪ ﻣﻨﻪ‪ ،‬ﻳﻔﺘﻖ ﺟﻴﺒﻪ‬
‫ﻭﻳﻨﺰﻉ ﻣﻦ ﺗﺤﺘﻪ‪ ،‬ﻭﻳﺘﺮﻙ ﻋﻠﻰ ﻋﻮﺭﺗﻪ ﻣﺎ ﻳﺴﺘﺮﻫﺎ‪ .‬ﺛﻢ ﺗﻠﻴﻦ ﺃﺻﺎﺑﻌﻪ‬

‫)‪(٣٣‬‬
 ‫ﺑﺮﻓﻖ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻌﺖ‪ ،‬ﺗﺮﻛﺖ ﻋﻠﻰ ﺣﺎﻟﻬﺎ‪ .‬ﺛﻢ ﻳﺒﺪﺃ ﺑﻔﺮﺟﻪ ﻓﻴﻐﺴﻞ‬
‫ﺑﻤﺎﺀ ﺍﻟﺴﺪﺭ ﻭﺍﻟﺤﺮﺽ ﻭﻳﻐﺴﻞ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﻟﻤﺎﺀ‪،‬‬
‫ﻭﻳﻤﺴﺢ ﺑﻄﻨﻪ ﻣﺴﺤﺎ ﺭﻗﻴﻘﺎ‪ .‬ﺛﻢ ﻳﺘﺤﻮﻝ ﺍﻟﻐﺎﺳﻞ ﺇﻟﻰ ﺭﺃﺳﻪ ﻓﻴﺒﺪﺃ‬
‫ﺑﺸﻘﻪ ﺍﻷﻳﻤﻦ ﻣﻦ ﻟﺤﻴﺘﻪ ﻭﺭﺃﺳﻪ‪ ،‬ﺛﻢ ﻳﺜﻨﻲ ﺑﺸﻘﻪ ﺍﻷﻳﺴﺮ ﻣﻦ ﺭﺃﺳﻪ‬
‫ﻭﻟﺤﻴﺘﻪ ﻭﻭﺟﻬﻪ ﻓﻴﻐﺴﻠﻪ ﺑﺮﻓﻖ ﻭﻻ ﻳﻌﻨﻒ ﺑﻪ‪ ،‬ﺑﻞ ﻳﻐﺴﻠﻪ ﻏﺴﻼ‬
‫ﻧﺎﻋﻤﺎ‪ .‬ﺛﻢ ﻳﻀﺠﻌﻪ ﻋﻠﻰ ﺷﻘﻪ ﺍﻷﻳﺴﺮ ﻟﻴﺒﺪﻭ ﻟﻪ ﺍﻷﻳﻤﻦ‪ ،‬ﺛﻢ ﻳﻐﺴﻠﻪ‬
‫ﻣﻦ ﻗﺮﻧﻪ ﺇﻟﻰ ﻗﺪﻣﻪ ﺛﻼﺙ ﻏﺴﻼﺕ‪ ،‬ﺛﻢ ﻳﺮﺩﻩ ﻋﻠﻰ ﺟﻨﺒﻪ ﺍﻷﻳﻤﻦ ﺣﺘﻰ‬
‫ﻳﺒﺪﻭ ﻟﻪ ﺍﻷﻳﺴﺮ‪ ،‬ﻓﻴﻐﺴﻠﻪ ﻣﻦ ﻗﺮﻧﻪ ﺇﻟﻰ ﻗﺪﻣﻪ ﺛﻼﺙ ﻏﺴﻼﺕ‪،‬‬
‫ﻭﻳﻤﺴﺢ ﻳﺪﻩ ﻋﻠﻰ ﻇﻬﺮﻩ ﻭﺑﻄﻨﻪ‪ .‬ﺛﻢ ﻳﺮﺩﻩ ﻋﻠﻰ ﻗﻔﺎﻩ‪ ،‬ﻓﻴﺒﺪﺃ ﺑﻔﺮﺟﻪ‬
‫ﺑﻤﺎﺀ ﺍﻟﻜﺎﻓﻮﺭ‪ ،‬ﻓﻴﺼﻨﻊ ﻛﻤﺎ ﺻﻨﻊ ﺃﻭﻝ ﻣﺮﺓ‪ ،‬ﻓﻴﻐﺴﻠﻪ ﺛﻼﺙ ﻣﺮﺍﺕ‬
‫ﺑﻤﺎﺀ ﺍﻟﻜﺎﻓﻮﺭ‪ ،‬ﻭﻳﻤﺴﺢ ﻳﺪﻩ ﻋﻠﻰ ﺑﻄﻨﻪ ﻣﺴﺤﺎ ﺭﻗﻴﻘﺎ‪ .‬ﺛﻢ ﻳﺘﺤﻮﻝ ﺇﻟﻰ‬
‫ﺭﺃﺳﻪ ﻓﻴﺼﻨﻊ ﻛﻤﺎ ﺻﻨﻊ ﺃﻭﻻ ﺑﻠﺤﻴﺘﻪ ﻣﻦ ﺟﺎﻧﺒﻴﻪ ﻛﻠﻴﻬﻤﺎ ﻭﺭﺃﺳﻪ‬
‫ﻭﻭﺟﻬﻪ‪ ،‬ﻓﻴﻐﺴﻠﻪ ﺑﻤﺎﺀ ﺍﻟﻜﺎﻓﻮﺭ ﺛﻼﺙ ﻏﺴﻼﺕ‪ .‬ﺛﻢ ﻳﺮﺩﻩ ﺇﻟﻰ‬
‫ﺟﺎﻧﺒﻪ ﺍﻷﻳﺴﺮ ﺣﺘﻰ ﻳﺒﺪﻭ ﻟﻪ ﺍﻷﻳﻤﻦ ﻣﻦ ﻗﺮﻧﻪ ﺇﻟﻰ ﻗﺪﻣﻪ ﻓﻴﻐﺴﻠﻪ ﺛﻼﺙ‬
‫ﻏﺴﻼﺕ‪ ،‬ﻭﻳﺪﺧﻞ ﻳﺪﻩ ﺗﺤﺖ ﻣﻨﻜﺒﻪ ﻭﺫﺭﺍﻋﻴﻪ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﺬﺭﺍﻉ‬
‫ﻭﺍﻟﻜﻒ ﻣﻊ ﺟﻨﺒﻪ ﻇﺎﻫﺮﺓ‪ ،‬ﻛﻠﻤﺎ ﻏﺴﻠﺖ ﺷﻴﺌﺎ ﻣﻨﻪ ﺩﺧﻠﺖ ﻳﺪﻙ‬
‫ﺗﺤﺖ ﻣﻨﻜﺒﻪ‪ ،‬ﻭﻣﻦ ﺑﺎﻃﻦ ﺫﺭﺍﻋﻴﻪ‪ .‬ﺛﻢ ﺗﺮﺩﻩ ﻋﻠﻰ ﻃﻬﺮﻩ ﻭﺗﻐﺴﻠﻪ ﺑﻤﺎﺀ‬
‫ﻗﺮﺍﺡ ﻛﻤﺎ ﺻﻨﻌﺖ ﺃﻭﻻ‪ :‬ﺗﺒﺪﺃ ﺑﺎﻟﻔﺮﺝ ﺛﻢ ﺗﺘﺤﻮﻝ ﺇﻟﻰ ﺍﻟﺮﺃﺱ‬
‫ﻭﺍﻟﻮﺟﻪ‪ ،‬ﻭﺗﺼﻨﻊ ﻛﻤﺎ ﺻﻨﻌﺖ ﺃﻭﻻ ﺑﻤﺎﺀ ﻗﺮﺍﺡ‪ ،‬ﺛﻢ ﺍﻟﺠﺎﻧﺐ‬
‫ﺍﻷﻳﻤﻦ ﺛﻢ ﺍﻷﻳﺴﺮ ﺗﻐﺴﻠﻪ ﻣﻦ ﻗﺮﻧﻪ ﺇﻟﻰ ﻗﺪﻣﻪ ﻛﻤﺎ ﻏﺴﻠﺘﻪ ﻓﻲ ﺍﻟﻐﺴﻠﺘﻴﻦ‬

‫)‪(٣٤‬‬
 ‫ﺍﻷﻭﻟﻴﻴﻦ‪.‬‬
‫ﻭﻛﻠﻤﺎ ﻏﺴﻞ ﺍﻟﻤﻴﺖ ﻏﺴﻠﺔ‪ ،‬ﻓﻠﻴﻐﺴﻞ ﺍﻟﻐﺎﺳﻞ ﻳﺪﻳﻪ ﺇﻟﻰ ﺍﻟﻤﺮﻓﻘﻴﻦ‪،‬‬
‫ﻭﻟﻴﻐﺴﻞ ﺍﻹﺟﺎﻧﺔ ﺑﻤﺎﺀ ﻗﺮﺍﺡ‪ ،‬ﺛﻢ ﻳﻄﺮﺡ ﻓﻴﻬﺎ ﻣﺎﺀ ﺁﺧﺮ ﻟﻠﻐﺴﻠﺔ‬
‫ﺍﻟﻤﺴﺘﺄﻧﻔﺔ‪.‬‬
‫ﻭﻻ ﻳﺮﻛﺐ ﺍﻟﻤﻴﺖ ﻓﻲ ﺣﺎﻝ ﻏﺴﻠﻪ ﺑﻞ ﻳﻜﻮﻥ ﻋﻠﻰ ﺟﺎﻧﺒﻪ ﺍﻷﻳﻤﻦ‪،‬‬
‫ﻭﻻ ﻳﻘﻌﺪﻩ ﻭﻻ ﻳﻐﻤﺰ ﺑﻄﻨﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻳﺖ ﺃﺣﺎﺩﻳﺚ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻮﺿﺄ‬
‫ﺍﻟﻤﻴﺖ ﻗﺒﻞ ﻏﺴﻠﻪ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﺃﺣﻮﻁ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﻏﺴﻠﻪ‪ ،‬ﻧﺸﻒ ﺑﺜﻮﺏ ﻧﻈﻴﻒ ﺛﻢ ﻳﺄﺧﺬ ﻓﻲ ﺗﻜﻔﻴﻨﻪ‪،‬‬
‫ﻓﻴﺘﻮﺿﺄ ﺍﻟﻐﺎﺳﻞ ﺃﻭﻻ ﻭﺿﻮﺀ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﻥ ﺗﺮﻙ ﺗﻜﻔﻴﻨﻪ ﺣﺘﻰ ﺍﻏﺘﺴﻞ‬
‫ﻛﺎﻥ ﺃﻓﻀﻞ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺨﺎﻑ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ﻣﻦ ﻇﻬﻮﺭ ﺣﺎﺩﺛﺔ ﺑﻪ‪.‬‬
‫ﻭﻳﻐﺘﺴﻞ ﺍﻟﻐﺎﺳﻞ ﻟﻠﻤﻴﺖ ﻓﺮﺿﺎ ﻭﺍﺟﺒﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﻦ ﻣﺴﻪ‬
‫ﺑﻌﺪ ﺑﺮﺩﻩ ﺑﺎﻟﻤﻮﺕ ﻭﻗﺒﻞ ﺗﻐﺴﻴﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻨﻪ‪ ،‬ﺃﺧﺬ ﻓﻲ ﺗﺤﻨﻴﻄﻪ‪ ،‬ﻓﻴﻌﻤﺪ ﺇﻟﻰ ﻗﻄﻦ‪ ،‬ﻓﻴﺬﺭ‬
‫ﻋﻠﻴﻪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺬﺭﻳﺮﺓ‪ ،‬ﻭﻳﻀﻌﻪ ﻋﻠﻰ ﻓﺮﺟﻴﻪ ﻗﺒﻠﻪ ﻭﺩﺑﺮﻩ ﻭﻳﺤﺸﻮﺍ‬
‫ﺍﻟﻘﻄﻦ ﻓﻲ ﺩﺑﺮﻩ‪ ،‬ﻟﺌﻼ ﻳﺨﺮﺝ ﻣﻨﻪ ﺷﺊ‪ ،‬ﻭﻳﺄﺧﺬ ﺍﻟﺨﺮﻗﺔ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﻃﻮﻟﻬﺎ ﺛﻼﺛﺔ ﺃﺫﺭﻉ ﻭﻧﺼﻔﺎ ﻓﻲ ﻋﺮﺽ ﺷﺒﺮ ﺇﻟﻰ ﺷﺒﺮ ﻭﻧﺼﻒ‪،‬‬
‫ﻓﻴﺸﺪﻫﺎ ﻣﻦ ﺣﻘﻮﻳﻪ ﻭﻳﻀﻢ ﻓﺨﺬﻳﻪ ﺿﻤﺎ ﺷﺪﻳﺪﺍ‪ ،‬ﻭﻳﻠﻔﻬﺎ ﻓﻲ ﻓﺨﺬﻳﻪ‪،‬‬
‫ﺛﻢ ﻳﺨﺮﺝ ﺭﺃﺳﻬﺎ ﻣﻦ ﺗﺤﺖ ﺭﺟﻠﻴﻪ ﺇﻟﻰ ﺍﻟﺠﺎﻧﺐ ﺍﻷﻳﻤﻦ‪ ،‬ﻭﻳﻐﻤﺰﻫﺎ‬
‫ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻟﻒ ﻓﻴﻪ ﺍﻟﺨﺮﻗﺔ‪ ،‬ﻭﻳﻠﻒ ﻓﺨﺬﻳﻪ ﻣﻦ ﺣﻘﻮﻳﻪ ﺇﻟﻰ‬
‫ﺭﻛﺒﺘﻴﻪ ﻟﻔﺎ ﺷﺪﻳﺪﺍ‪ ،‬ﺛﻢ ﻳﺄﺧﺬ ﺍﻹﺯﺍﺭ ﻓﻴﻮﺯﺭﻩ ﺑﻪ‪ .‬ﻭﻳﻜﻮﻥ ﻋﺮﻳﻀﺎ‬

‫)‪(٣٥‬‬
 ‫ﻳﺒﻠﻎ ﻣﻦ ﺻﺪﺭﻩ ﺇﻟﻰ ﺍﻟﺮﺟﻠﻴﻦ‪ .‬ﻓﺈﻥ ﻧﻘﺺ ﻋﺮﺿﻪ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻳﻌﻤﺪ ﺇﻟﻰ ﺍﻟﻜﺎﻓﻮﺭ‪ ،‬ﻓﻴﺴﺤﻘﻪ ﺑﻴﺪﻩ ﻭﻳﻀﻌﻪ ﻋﻠﻰ ﻣﺴﺎﺟﺪﻩ ﻋﻠﻰ‬
‫ﺟﺒﻬﺘﻪ ﻭﺑﺎﻃﻦ ﻛﻔﻴﻪ‪ ،‬ﻭﻳﻤﺴﺢ ﺑﻪ ﺭﺍﺣﺘﻴﻪ ﻭﺃﺻﺎﺑﻌﻬﻤﺎ‪ ،‬ﻭﻳﻀﻊ‬
‫ﻋﻠﻰ ﻋﻴﻨﻲ ﺭﻛﺒﺘﻴﻪ ﻭﻇﺎﻫﺮ ﺃﺻﺎﺑﻊ ﻗﺪﻣﻴﻪ‪ .‬ﻭﻻ ﻳﺠﻌﻞ ﻓﻲ ﺳﻤﻌﻪ ﻭﺑﺼﺮﻩ‬
‫ﻭﻓﻴﻪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻜﺎﻓﻮﺭ‪ .‬ﻭﻻ ﻳﺠﻌﻞ ﻓﻴﻬﺎ ﺷﻴﺌﺎ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻘﻄﻦ ﺇﻻ‬
‫ﺃﻥ ﻳﺨﺎﻑ ﺧﺮﻭﺝ ﺷﺊ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﻭﺍﻟﺤﺎﻝ ﻫﺬﻩ ﺃﻥ ﻳﺠﻌﻞ‬
‫ﻓﻴﻬﺎ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻘﻄﻦ‪ .‬ﻓﺈﻥ ﻓﻀﻞ ﻣﻦ ﺍﻟﻜﺎﻓﻮﺭ ﺷﺊ‪ ،‬ﺟﻌﻠﻪ ﻋﻠﻰ‬
‫ﺻﺪﺭﻩ ﻭﻳﻤﺴﺢ ﺑﻪ ﺻﺪﺭﻩ‪ ،‬ﺛﻢ ﻳﺮﺩ ﺍﻟﻘﻤﻴﺺ ﻋﻠﻴﻪ‪.‬‬
‫ﺛﻢ ﻳﺄﺧﺬ ﺍﻟﺠﺮﻳﺪﺗﻴﻦ ﻓﻴﺠﻌﻞ ﺇﺣﺪﻳﻬﻤﺎ ﻣﻦ ﺟﺎﻧﺒﻪ ﺍﻷﻳﻤﻦ ﻣﻊ‬
‫ﺗﺮﻗﻮﺗﻪ ﻭﻳﻠﺼﻘﻬﺎ ﺑﺠﻠﺪﻩ ﻭﻳﻀﻊ ﺍﻷﺧﺮﻯ ﻣﻦ ﺟﺎﻧﺒﻪ ﺍﻷﻳﺴﺮ ﻣﺎ ﺑﻴﻦ‬
‫ﺍﻟﻘﻤﻴﺺ ﻭﺍﻷﺯﺍﺭ‪.‬‬
‫ﺛﻢ ﻳﻌﻤﻤﻪ ﻓﻴﺄﺧﺬ ﻭﺳﻂ ﺍﻟﻌﻤﺎﻣﺔ ﻓﻴﺜﻨﻴﻬﺎ ﻋﻠﻰ ﺭﺃﺳﻪ ﺑﺎﻟﺘﺪﻭﻳﺮ‪،‬‬
‫ﻭﻳﺤﻨﻜﻪ ﺑﻬﺎ ﻭﻳﻄﺮﺡ ﻃﺮﻓﻴﻬﺎ ﺟﻤﻴﻌﺎ ﻋﻠﻰ ﺻﺪﺭﻩ‪ ،‬ﻭﻻ ﻳﻌﻤﻤﻪ ﻋﻤﺔ‬
‫ﺍﻷﻋﺮﺍﺑﻲ‪.‬‬
‫ﺛﻢ ﻳﻠﻔﻪ ﻓﻲ ﺍﻟﻠﻔﺎﻓﺔ ﻓﻴﻄﻮﻱ ﺟﺎﻧﺒﻬﺎ ﺍﻷﻳﺴﺮ ﻋﻠﻰ ﺟﺎﻧﺒﻬﺎ ﺍﻷﻳﻤﻦ‬
‫ﻭﺟﺎﻧﺒﻬﺎ ﺍﻷﻳﻤﻦ ﻋﻠﻰ ﺟﺎﻧﺒﻬﺎ ﺍﻷﻳﺴﺮ‪ .‬ﺛﻢ ﻳﻀﻊ ﺑﺎﻟﺤﺒﺮﺓ ﺃﻳﻀﺎ ﻣﺜﻞ‬
‫ﺫﻟﻚ‪ .‬ﻭﻳﻌﻘﺪ ﻃﺮﻓﻴﻬﺎ ﻣﻤﺎ ﻳﻠﻲ ﺭﺃﺳﻪ ﻭﺭﺟﻠﻴﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺟﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻓﻠﻴﺤﻤﻠﻪ ﺇﻟﻰ ﻗﺒﺮﻩ ﻋﻠﻰ ﺳﺮﻳﺮﺓ‪.‬‬
‫ﻭﺃﻓﻀﻞ ﻣﺎ ﻳﻤﺸﻲ ﺍﻟﻤﺸﻴﻊ ﻟﻠﺠﻨﺎﺯﺓ‪ ،‬ﺧﻠﻔﻬﺎ‪ ،‬ﺃﻭ ﻋﻦ ﻳﻤﻴﻨﻬﺎ ﺃﻭ‬

‫)‪(٣٦‬‬
 ‫ﺷﻤﺎﻟﻬﺎ‪ .‬ﻓﺈﻥ ﺗﻘﺪﻣﻬﺎ ﻟﻌﺎﺭﺽ ﺃﻭ ﺿﺮﻭﺭﺓ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺣﺮﺝ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻐﻴﺮ ﺿﺮﻭﺭﺓ‪ ،‬ﻳﻜﻮﻥ ﻗﺪ ﺗﺮﻙ ﺍﻷﻓﻀﻞ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻤﻦ ﻳﺸﻴﻊ ﺟﻨﺎﺯﺓ ﺃﻥ ﻳﻜﻮﻥ ﺭﺍﻛﺒﺎ ﺇﻻ ﻟﻀﺮﻭﺭﺓ ﺗﺪﻋﻮ ﺇﻟﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﻳﺸﻴﻊ ﺟﻨﺎﺯﺓ ﺍﻟﻤﺆﻣﻦ ﺃﻥ ﻳﺤﻤﻠﻪ ﻣﻦ ﺃﺭﺑﻊ ﺟﻮﺍﻧﺒﻪ‪:‬‬
‫ﻳﺒﺪﺃ ﺑﻤﻘﺪﻡ ﺍﻟﺴﺮﻳﺮ ﺍﻷﻳﻤﻦ‪ ،‬ﻳﻤﺮ ﻋﻠﻴﻪ ﻭﻳﺪﻭﺭ ﻣﻦ ﺧﻠﻔﻪ ﺇﻟﻰ ﺍﻟﺠﺎﻧﺐ‬
‫ﺍﻷﻳﺴﺮ‪ ،‬ﺛﻢ ﻳﻤﺮ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻘﺪﻡ ﻛﺬﻟﻚ ﺩﻭﺭ ﺍﻟﺮﺣﺎ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺆﺫﻥ ﺍﻟﻤﺆﻣﻨﻮﻥ ﺑﺠﻨﺎﺯﺓ ﺍﻟﻤﺆﻣﻦ ﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻤﻮﺍ‬
‫ﻟﻴﺘﻮﻓﺮﻭﺍ ﻋﻠﻰ ﺗﺸﻴﻴﻌﻪ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﺭﺃﻯ ﺟﻨﺎﺯﺓ ﺃﻥ ﻳﻘﻮﻝ‪ " :‬ﺍﻟﺤﻤﺪ‬
‫ﻟﻠﻪ ﺍﻟﺬﻱ ﻟﻢ ﻳﺠﻌﻠﻨﻲ ﻣﻦ ﺍﻟﺴﻮﺍﺩ ﺍﻟﻤﺨﺘﺮﻡ "‪ .‬ﺛﻢ ﻳﻤﺮ ﺑﻬﺎ ﺇﻟﻰ ﺍﻟﻤﺼﻠﻰ‪،‬‬
‫ﻓﻴﺼﻠﻲ ﻋﻠﻰ ﻣﺎ ﺳﻨﺒﻴﻨﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪ .‬ﺛﻢ ﻳﺤﻤﻠﻪ ﺇﻟﻰ ﺍﻟﻘﺒﺮ‪.‬‬
‫ﻓﺈﺫﺍ ﺩﻧﺎ ﻣﻦ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﺿﻌﻪ ﺩﻭﻥ ﺍﻟﻘﺒﺮ ﺑﻤﻘﺪﺍﺭ ﺫﺭﺍﻉ‪ ،‬ﺛﻢ‬
‫ﻳﻤﺮ ﺑﻬﺎ ﺇﻟﻰ ﺷﻔﻴﺮ ﺍﻟﻘﺒﺮ ﻣﻤﺎ ﻳﻠﻲ ﺭﺟﻠﻴﻪ ﻓﻲ ﺛﻼﺙ ﺩﻓﻌﺎﺕ ﺇﻥ ﻛﺎﻥ‬
‫ﺭﺟﻼ‪ .‬ﻭﻻ ﻳﻔﺪﺣﻪ ﺑﺎﻟﻘﺒﺮ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ‪ ،‬ﺗﺮﻛﻬﺎ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻟﻘﺒﺮ‪ .‬ﺛﻢ ﻳﻨﺰﻝ ﺇﻟﻰ‬
‫ﺍﻟﻘﺒﺮ ﺍﻟﻮﻟﻲ ﺃﻭ ﻣﻦ ﻳﺄﻣﺮﻩ ﺍﻟﻮﻟﻲ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻜﻮﻥ ﺷﻔﻌﺎ ﺃﻭ ﻭﺗﺮﺍ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﻴﺖ ﺍﻣﺮﺃﺓ‪ ،‬ﻻ ﻳﻨﺰﻝ ﺇﻟﻰ ﻗﺒﺮﻫﺎ ﺇﻻ ﺯﻭﺟﻬﺎ ﺃﻭ ﺫﻭ ﺭﺣﻢ‬
‫ﻟﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺃﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﻨﺰﻝ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﻟﺮﺟﺎﻝ‬
‫ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﻳﺪﻓﻨﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻳﻨﺰﻝ ﺇﻟﻰ ﻗﺒﺮﻫﺎ ﻋﻨﺪ ﻋﺪﻡ ﺫﻭﻱ‬
‫ﺃﺭﺣﺎﻣﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻤﺆﻣﻨﺎﺕ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﻟﻴﺘﺤﻒ ﻣﻦ ﻳﻨﺰﻝ‬
‫ﺇﻟﻰ ﺍﻟﻘﺒﺮ ﻭﻳﻜﺸﻒ ﺭﺃﺳﻪ ﻭﻳﺤﻞ ﺃﺯﺭﺍﺭﻩ‪ .‬ﻭﻳﺠﻮﺯ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‬

‫)‪(٣٧‬‬
 ‫ﻭﺍﻟﺘﻘﻴﺔ ﺃﻥ ﻳﻨﺰﻝ ﺑﺎﻟﺨﻔﻴﻦ‪.‬‬
‫ﺛﻢ ﻳﺆﺧﺬ ﺍﻟﻤﻴﺖ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺟﻠﻴﻦ ﻓﻲ ﺍﻟﻘﺒﺮ‪ ،‬ﻓﻴﺴﻞ ﺳﻼ‪،‬‬
‫ﻓﻴﺒﺪﺃ ﺑﺮﺃﺳﻪ‪ ،‬ﻓﻴﺆﺧﺬ‪ .‬ﻭﻳﻨﺰﻝ ﺑﻪ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻳﻘﻮﻝ ﻋﻨﺪ ﻣﻌﺎﻳﻨﺔ‬
‫ﺍﻟﻘﺒﺮ ﻣﻦ ﻳﺄﺧﺬﻩ‪ " :‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻬﺎ ﺭﻭﺿﺔ ﻣﻦ ﺭﻳﺎﺽ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻻ‬
‫ﺗﺠﻌﻠﻬﺎ ﺣﻔﺮﺓ ﻣﻦ ﺣﻔﺮ ﺍﻟﻨﻴﺮﺍﻥ " ﻭﻳﻘﻮﻝ ﺇﺫﺍ ﺗﻨﺎﻭﻟﻪ‪ " :‬ﺑﺴﻢ ﺍﻟﻠﻪ‬
‫ﻭﺑﺎﻟﻠﻪ ﻭﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﻭﻋﻠﻰ ﻣﻠﺔ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻳﻤﺎﻧﺎ ﺑﻚ ﻭﺗﺼﺪﻳﻘﺎ‬
‫ﺑﻜﺘﺎﺑﻚ‪ .‬ﻫﺬﺍ ﻣﺎ ﻭﻋﺪﻧﺎ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ‪ .‬ﻭﺻﺪﻕ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ‪ .‬ﺍﻟﻠﻬﻢ‬
‫ﺯﺩﻧﺎ ﺇﻳﻤﺎﻧﺎ ﻭﺗﺴﻠﻴﻤﺎ "‪ .‬ﺛﻢ ﻳﻀﺠﻌﻪ ﻋﻠﻰ ﺟﺎﻧﺒﻪ ﺍﻷﻳﻤﻦ ﻭﻳﺴﺘﻘﺒﻞ‬
‫ﺑﻪ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﺤﻞ ﻋﻘﺪ ﻛﻔﻨﻪ ﻣﻦ ﻗﺒﻞ ﺭﺃﺳﻪ ﻭﺭﺟﻠﻴﻪ‪ ،‬ﻭﻳﻀﻊ ﺧﺪﻩ‬
‫ﻋﻠﻰ ﺍﻟﺘﺮﺍﺏ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺠﻌﻞ ﻣﻌﻪ ﺷﺊ ﻣﻦ ﺗﺮﺑﺔ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﺛﻢ ﻳﺸﺮﺝ ﻋﻠﻴﻪ ﺍﻟﻠﺒﻦ ﻭﻳﻘﻮﻝ ﻣﻦ ﻳﺸﺮﺟﻪ‪ " :‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻭﺣﺪﺗﻪ‪،‬‬
‫ﻭﺁﻧﺲ ﻭﺣﺸﺘﻪ‪ ،‬ﻭﺍﺭﺣﻢ ﻏﺮﺑﺘﻪ‪ ،‬ﻭﺃﺳﻜﻦ ﺇﻟﻴﻪ ﻣﻦ ﺭﺣﻤﺘﻚ ﺭﺣﻤﺔ‬
‫ﻳﺴﺘﻐﻨﻲ ﺑﻬﺎ ﻋﻦ ﺭﺣﻤﺔ ﻣﻦ ﺳﻮﺍﻙ‪ ،‬ﻭﺍﺣﺸﺮﻩ ﻣﻊ ﻣﻦ ﻛﺎﻥ ﻳﺘﻮﻻﻩ "‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻠﻘﻦ ﺍﻟﻤﻴﺖ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ ﻭﺃﺳﻤﺎﺀ ﺍﻷﺋﻤﺔ ﻋﻨﺪ‬
‫ﻭﺿﻌﻪ ﻓﻲ ﺍﻟﻘﺒﺮ ﻗﺒﻞ ﺗﺸﺮﻳﺞ ﺍﻟﻠﺒﻦ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﻤﻠﻘﻦ‪ " :‬ﻳﺎ ﻓﻼﻥ‬
‫ﺍﺑﻦ ﻓﻼﻥ ﺃﺫﻛﺮ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﺧﺮﺟﺖ ﻋﻠﻴﻪ ﻣﻦ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ‪ :‬ﺷﻬﺎﺩﺓ‬
‫ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﻥ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‬
‫ﻭﺃﻥ ﻋﻠﻴﺎ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ ‪ -‬ﻭﻳﺬﻛﺮ ﺍﻷﺋﻤﺔ ﺇﻟﻰ‬
‫ﺁﺧﺮﻫﻢ ﺃﺋﻤﺘﻚ ﺃﺋﻤﺔ ﺍﻟﻬﺪﻯ ﺍﻷﺑﺮﺍﺭ "‪.‬‬

‫)‪(٣٨‬‬
 ‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺗﺸﺮﻳﺞ ﺍﻟﻠﺒﻦ ﻋﻠﻴﻪ‪ ،‬ﺃﻫﺎﻝ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻳﻬﻴﻞ ﻛﻞ ﻣﻦ ﺣﻀﺮ ﺍﻟﺠﻨﺎﺯﺓ ﺍﺳﺘﺤﺒﺎﺑﺎ ﺑﻈﻬﻮﺭ ﺃﻛﻔﻬﻢ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‬
‫ﻋﻨﺪ ﺫﻟﻚ‪ " :‬ﺇﻧﺎ ﻟﻠﻪ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪ .‬ﻫﺬﺍ ﻣﺎ ﻭﻋﺪﻧﺎ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ‪.‬‬
‫ﻭﺻﺪﻕ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ‪ .‬ﺍﻟﻠﻬﻢ ﺯﺩﻧﺎ ﺇﻳﻤﺎﻧﺎ ﻭﺗﺴﻠﻴﻤﺎ "‪ .‬ﻭﻻ ﻳﻬﻴﻞ‬
‫ﺍﻷﺏ ﻋﻠﻰ ﻭﻟﺪﻩ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻻ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻻ ﺫﻭ ﺭﺣﻢ ﻋﻠﻰ‬
‫ﺫﻱ ﺭﺣﻤﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﻳﻨﺰﻝ ﺇﻟﻰ ﻗﺒﺮﻩ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻘﺴﻲ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻘﺒﺮ‪ ،‬ﻓﻠﻴﺨﺮﺝ ﻣﻦ ﻗﺒﻞ ﺭﺟﻠﻴﻪ‪ ،‬ﺛﻢ‬
‫ﻳﻄﻢ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻳﺮﻓﻊ ﻣﻦ ﺍﻷﺭﺽ ﻣﻘﺪﺍﺭ ﺃﺭﺑﻊ ﺃﺻﺎﺑﻊ‪ .‬ﻭﻻ ﻳﻄﺮﺡ‬
‫ﻓﻴﻪ ﻣﻦ ﻏﻴﺮ ﺗﺮﺍﺑﻪ‪ .‬ﻭﻳﺠﻌﻞ ﻋﻨﺪ ﺭﺃﺳﻪ ﻟﺒﻨﺔ ﺃﻭ ﻟﻮﺡ‪ .‬ﺛﻢ ﻳﺼﺐ ﺍﻟﻤﺎﺀ‬
‫ﻋﻠﻰ ﺍﻟﻘﺒﺮ‪ ،‬ﻳﺒﺪﺃ ﺑﺎﻟﺼﺐ ﻣﻦ ﻋﻨﺪ ﺍﻟﺮﺃﺱ ﺛﻢ ﻳﺪﺍﺭ ﻣﻦ ﺃﺭﺑﻊ ﺟﻮﺍﻧﺒﻪ‬
‫ﺛﻢ ﻳﻌﻮﺩ ﺇﻟﻰ ﻣﻮﺿﻊ ﺍﻟﺮﺃﺱ‪ .‬ﻓﺈﻥ ﻓﻀﻞ ﻣﻦ ﺍﻟﻤﺎﺀ ﺷﺊ‪ ،‬ﺻﺐ ﻋﻠﻰ‬
‫ﻭﺳﻂ ﺍﻟﻘﺒﺮ‪ .‬ﻓﺈﺫﺍ ﺳﻮﻯ ﺍﻟﻘﺒﺮ ﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺍﻟﻘﺒﺮ ﻣﻦ ﺃﺭﺍﺩ ﺫﻟﻚ‪،‬‬
‫ﻭﻳﻔﺮﺝ ﺃﺻﺎﺑﻌﻪ‪ ،‬ﻭﻳﻐﻤﺰﻫﺎ ﻓﻴﻪ ﺑﻌﺪ ﻣﺎ ﻧﻀﺢ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻭﻳﺪﻋﻮ ﻟﻠﻤﻴﺖ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﻧﺼﺮﻑ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻘﺒﺮ‪ ،‬ﻳﺘﺄﺧﺮ ﺃﻭﻟﻰ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻤﻴﺖ‪،‬‬
‫ﻭﻳﺘﺮﺣﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻨﺎﺩﻱ ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﻣﻮﺿﻊ ﺗﻘﻴﺔ‪:‬‬
‫" ﻳﺎ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ‪ :‬ﺍﻟﻠﻪ ﺭﺑﻚ ﻭﻣﺤﻤﺪ ﻧﺒﻴﻚ ﻭﻋﻠﻲ ﺇﻣﺎﻣﻚ ﻭﺍﻟﺤﺴﻦ‬
‫ﻭﺍﻟﺤﺴﻴﻦ ‪ -‬ﻭﻳﺴﻤﻲ ﺍﻷﺋﻤﺔ ﻭﺍﺣﺪ ﻭﺍﺣﺪﺍ ‪ -‬ﺃﺋﻤﺘﻚ ﺃﺋﻤﺔ ﺍﻟﻬﺪﻯ‬
‫ﺍﻷﺑﺮﺍﺭ "‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﻣﺠﺪﻭﺭﺍ ﺃﻭ ﻛﺴﻴﺮﺍ ﺃﻭ ﺻﺎﺣﺐ ﻗﺮﻭﺡ ﺃﻭ‬
‫ﻣﺤﺘﺮﻗﺎ ﻭﻟﻢ ﻳﺨﻒ ﻣﻦ ﻏﺴﻠﻪ‪ ،‬ﻏﺴﻞ‪ .‬ﻓﺈﻥ ﺧﻴﻒ ﻣﻦ ﻣﺴﻪ‪ ،‬ﺻﺐ‬

‫)‪(٣٩‬‬
 ‫ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ ﺻﺒﺎ‪ .‬ﻓﺈﻥ ﺧﻴﻒ ﺃﻳﻀﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻳﺘﻴﻤﻢ ﺑﺎﻟﺘﺮﺍﺏ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﻏﺮﻳﻘﺎ ﺃﻭ ﻣﺼﻌﻮﻗﺎ ﺃﻭ ﻣﺒﻄﻮﻧﺎ ﺃﻭ ﻣﺪﺧﻨﺎ ﺃﻭ‬
‫ﻣﻬﺪﻭﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﺍﺳﺘﺒﺮﺉ ﺑﻌﻼﻣﺎﺕ ﺍﻟﻤﻮﺕ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺒﻪ‪ ،‬ﺗﺮﻙ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻏﺴﻞ ﻭﺩﻓﻦ ﺑﻌﺪ ﺃﻥ ﻳﺼﻠﻰ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﺷﻬﻴﺪﺍ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻘﺘﻞ ﺑﻴﻦ ﻳﺪﻱ ﺇﻣﺎﻡ ﻋﺪﻝ‬
‫ﻓﻲ ﻧﺼﺮﺗﻪ ﺃﻭ ﺑﻴﻦ ﻳﺪﻱ ﻣﻦ ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ‪ ،‬ﺩﻓﻦ ﺑﺜﻴﺎﺑﻪ ﻭﻟﻢ ﻳﻐﺴﻞ‪،‬‬
‫ﻭﻳﺪﻓﻦ ﻣﻌﻪ ﺟﻤﻴﻊ ﻣﺎ ﻋﻠﻴﻪ ﻣﻤﺎ ﺃﺻﺎﺑﻪ ﺍﻟﺪﻡ‪ ،‬ﺇﻻ ﺍﻟﺨﻔﻴﻦ‪ .‬ﻭﻗﺪ‬
‫ﺭﻭﻱ ﺃﻧﻬﻤﺎ ﺇﺫﺍ ﺃﺻﺎﺑﻬﻤﺎ ﺍﻟﺪﻡ ﺩﻓﻨﺎ ﻣﻌﻪ‪ .‬ﻭﺇﻥ ﺣﻤﻞ ﻣﻦ ﺍﻟﻤﻌﺮﻛﺔ ﻭﺑﻪ‬
‫ﺭﻣﻖ ﺛﻢ ﻣﺎﺕ‪ ،‬ﻧﺰﻋﺖ ﻋﻨﻪ ﺛﻴﺎﺑﻪ‪ ،‬ﻭﻏﺴﻞ ﻭﻛﻔﻦ ﻭﺣﻨﻂ ﻭﺻﻠﻲ‬
‫ﻋﻠﻴﻪ ﻭﺩﻓﻦ‪ .‬ﻭﻛﻞ ﻗﺘﻴﻞ ﺳﻮﻯ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﻏﺴﻠﻪ ﻭﺗﺤﻨﻴﻄﻪ‬
‫ﻭﺗﻜﻔﻴﻨﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻘﺘﻮﻝ ﻗﻮﺩﺍ ﺃﻭ ﻣﺮﺟﻮﻣﺎ‪ ،‬ﻳﺆﻣﺮ ﺑﺎﻻﻏﺘﺴﺎﻝ‬
‫ﻭﺍﻟﺘﻜﻔﻦ ﻭﺍﻟﺘﺤﻨﻂ‪ .‬ﺛﻢ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ .‬ﻓﺈﺫﺍ ﻭﺟﺪ ﻣﻦ ﺍﻟﻤﻘﺘﻮﻝ‬
‫ﻗﻄﻌﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﻋﻈﻢ‪ ،‬ﻭﺟﺐ ﻏﺴﻠﻬﺎ ﻭﺗﺤﻨﻴﻄﻬﺎ ﻭﺗﻜﻔﻴﻨﻬﺎ‬
‫ﻭﺩﻓﻨﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺿﻊ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺟﺐ ﻣﺜﻞ ﺫﻟﻚ ﺃﻳﻀﺎ‬
‫ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﻣﺴﻬﺎ ﺍﻟﻐﺴﻞ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ‬
‫ﺍﻟﻘﻄﻌﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻟﻌﻈﻢ ﻗﻄﻌﺖ ﻣﻦ ﺍﻟﺤﻲ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﻣﻦ ﻣﺴﻬﺎ‬
‫ﺍﻟﻐﺴﻞ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﻋﻈﻢ‪ ،‬ﺩﻓﻨﺖ ﻛﻤﺎ ﻫﻮ ﻭﻟﻢ ﺗﻐﺴﻞ‪ ،‬ﻭﻻ‬
‫ﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﻣﺴﻬﺎ ﺃﻳﻀﺎ ﺍﻟﻐﺴﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻐﺎﺳﻞ ﻟﻠﻤﻘﺘﻮﻝ ﻏﺴﻠﻪ‪ ،‬ﺑﺪﺃ ﺑﻐﺴﻞ ﺩﻣﻪ ﺛﻢ ﺻﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻤﺎﺀ ﺻﺒﺎ‪ .‬ﻭﻻ ﻳﺪﻟﻚ ﺟﺴﺪﻩ‪ .‬ﻭﻳﺒﺪﺃ ﺑﻴﺪﻳﻪ ﻭﺩﺑﺮﻩ‪ .‬ﻭﻳﺮﺑﻂ ﺟﺮﺍﺣﺎﺗﻪ‬

‫)‪(٤٠‬‬
 ‫ﺑﺎﻟﻘﻄﻦ‪ .‬ﻭﻛﻠﻤﺎ ﻭﺿﻊ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻦ ﻋﺼﺒﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻮﺿﻊ‬
‫ﺍﻟﺮﺃﺱ‪ ،‬ﻳﺠﻌﻞ ﻟﻪ ﻣﻦ ﺍﻟﻘﻄﻦ ﺷﺊ ﻛﺜﻴﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺃﺱ ﻗﺪ‬
‫ﺑﺎﻥ ﻣﻦ ﺍﻟﺠﺴﺪ ﻭﻫﻮ ﻣﻌﻪ‪ ،‬ﻳﻐﺴﻞ ﺍﻟﺮﺃﺱ ﺇﺫﺍ ﻏﺴﻞ ﺍﻟﻴﺪﺍﻥ ﻭﺳﻔﻠﻪ‪،‬‬
‫ﺑﺪﺉ ﺑﺎﻟﺮﺃﺱ ﺛﻢ ﺑﺎﻟﺠﺴﺪ ﻭﻳﻮﺿﻊ ﺍﻟﻘﻄﻦ ﻓﻮﻕ ﺍﻟﺮﻗﺒﺔ ﻭﻳﻀﻢ ﺇﻟﻴﻪ‬
‫ﺍﻟﺮﺃﺱ ﻭﻳﺠﻌﻞ ﻓﻲ ﺍﻟﻜﻔﻦ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﻧﺰﻝ ﺇﻟﻰ ﺍﻟﻘﺒﺮ ﻳﺘﻨﺎﻭﻝ ﻣﻊ‬
‫ﺍﻟﺠﺴﺪ ﻓﻴﺪﺧﻞ ﺍﻟﻠﺤﺪ ﻭﻳﻮﺟﻪ ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﻣﺤﺮﻣﺎ‪ ،‬ﻏﺴﻞ ﻛﻤﺎ ﻳﻐﺴﻞ ﺍﻟﻤﺤﻞ‪ ،‬ﻭﻳﻜﻔﻦ‬
‫ﻛﺘﻜﻔﻴﻨﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻘﺮﺏ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻜﺎﻓﻮﺭ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻴﺖ‬
‫ﺻﺒﻴﺎ ﻏﺴﻞ ﻛﺘﻐﺴﻴﻞ ﺍﻟﺮﺟﺎﻝ ﻭﻳﻜﻔﻦ ﻭﻳﺤﻨﻂ ﻛﺘﻜﻔﻴﻨﻬﻢ‬
‫ﻭﺗﺤﻨﻴﻄﻬﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻢ ﻳﺒﻠﻎ ﺳﺖ ﺳﻨﻴﻦ ﺻﻠﻲ ﻋﻠﻴﻪ ﺗﻘﻴﺔ‪ .‬ﻭﺇﻥ‬
‫ﺑﻠﻎ ﺫﻟﻚ ﺃﻭ ﺯﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﺻﻠﻲ ﻋﻠﻴﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﺒﻲ‬
‫ﺍﺑﻦ ﺛﻼﺙ ﺳﻨﻴﻦ ﺃﻭ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﺗﻐﺴﻠﻪ ﺍﻟﻨﺴﺎﺀ‬
‫ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺮﺟﻞ ﻣﺠﺮﺩﺍ ﻣﻦ ﺛﻴﺎﺑﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺳﻘﻄﺎ ﻭﻗﺪ ﺑﻠﻎ ﺃﺭﺑﻌﺔ‬
‫ﺃﺷﻬﺮ ﺃﻭ ﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﻏﺴﻞ ﻭﻛﻔﻦ ﻭﺣﻨﻂ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻷﻗﻞ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﺩﻓﻦ ﻛﻤﺎ ﻫﻮ ﺑﺪﻣﻪ‪.‬‬
‫ﻭﻏﺴﻞ ﺍﻟﻤﺮﺃﺓ ﻛﻐﺴﻞ ﺍﻟﺮﺟﺎﻝ ﺳﻮﺍﺀ‪ ،‬ﻭﺗﻜﻔﻴﻨﻬﺎ ﻛﺘﻜﻔﻴﻨﻬﻢ‪،‬‬
‫ﺇﻻ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺗﺰﺍﺩ ﻟﻔﺎﻓﺘﻴﻦ ﺃﻭ ﻟﻔﺎﻓﺔ ﻭﻧﻤﻄﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﺗﺰﺍﺩ‬
‫ﺧﺮﻗﺔ ﻳﺸﺪ ﺑﻬﺎ ﺛﺪﻳﺎﻫﺎ ﺇﻟﻰ ﺻﺪﺭﻫﺎ‪ .‬ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﻟﻘﻄﻦ ﻟﻘﺒﻠﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﻳﺪ ﺩﻓﻨﻬﺎ‪ ،‬ﺟﻌﻞ ﺳﺮﻳﺮﻫﺎ ﻗﺪﺍﻡ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﺗﺆﺧﺬ ﺇﻟﻰ ﺍﻟﻘﺒﺮ‬
‫ﻋﺮﺿﺎ‪ .‬ﻭﻳﺄﺧﺬﻫﺎ ﻣﻦ ﻗﺒﻞ ﻭﺭﻛﻴﻬﺎ ﺯﻭﺟﻬﺎ ﺃﻭ ﺃﺣﺪ ﻣﻦ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻬﺎ‪.‬‬

‫)‪(٤١‬‬
 ‫ﻭﻻ ﻳﺘﻮﻟﻰ ﺫﻟﻚ ﺃﺟﻨﺒﻲ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻧﻔﺴﺎﺀ ﺃﻭ‬
‫ﺣﺎﺋﻀﺎ‪ ،‬ﻏﺴﻠﺖ ﻛﻐﺴﻠﻬﺎ ﻃﺎﻫﺮﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺒﻠﻰ‪ ،‬ﻻ ﻳﻐﻤﺰ‬
‫ﺑﻄﻨﻬﺎ ﻓﻲ ﺍﻟﻐﺴﻼﺕ‪ ،‬ﻭﻳﻌﻤﻞ ﺑﻬﺎ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﺎ ﻳﻌﻤﻞ ﺑﻐﻴﺮﻫﺎ‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﺒﻴﺔ ﻟﻬﺎ ﺛﻼﺙ ﺳﻨﻴﻦ ﺃﻭ ﺩﻭﻧﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻠﺮﺟﻞ ﺗﻐﺴﻴﻠﻬﺎ‬
‫ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﺈﻥ ﺯﺍﺩﺕ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺫﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﺼﺒﻲ ﻣﻌﻬﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﺩﻓﻦ ﻣﻌﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺫﻣﻴﺔ‪،‬‬
‫ﺩﻓﻨﺖ ﻓﻲ ﻣﻘﺎﺑﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﺤﺮﻣﺔ ﻭﻟﺪﻫﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻣﺴﻠﻢ‪ .‬ﻭﺇﺫﺍ‬
‫ﻣﺎﺗﺖ ﺍﻟﻤﺮﺃﺓ ﻭﻟﻢ ﻳﻤﺖ ﻭﻟﺪﻫﺎ‪ ،‬ﺷﻖ ﺑﻄﻨﻬﺎ ﻣﻦ ﺍﻟﺠﺎﻧﺐ ﺍﻷﻳﺴﺮ‪،‬‬
‫ﻭﺃﺧﺮﺝ ﺍﻟﻮﻟﺪ ﻭﺧﻴﻂ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻭﻏﺴﻠﺖ ﻭﺩﻓﻨﺖ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﺍﻟﻮﻟﺪ‬
‫ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﻤﺖ ﻫﻲ ﻭﻟﻢ ﻳﺨﺮﺝ ﻣﻨﻬﺎ‪ ،‬ﺃﺩﺧﻠﺖ ﺍﻟﻘﺎﺑﻠﺔ ﺃﻭ‬
‫ﻣﻦ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ ﻳﺪﻫﺎ ﻓﻲ ﻓﺮﺟﻬﺎ‪ ،‬ﻓﻘﻄﻊ ﺍﻟﺼﺒﻲ ﻭﺃﺧﺮﺟﻪ ﻗﻄﻌﺔ‬
‫ﻗﻄﻌﺔ‪ ،‬ﻭﻏﺴﻞ ﻭﺣﻨﻂ ﻭﻛﻔﻦ ﻭﺩﻓﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﺭﺟﻞ ﻣﺴﻠﻢ ﺑﻴﻦ ﺭﺟﺎﻝ ﻛﻔﺎﺭ ﻭﻧﺴﺎﺀ ﻣﺴﻠﻤﺎﺕ ﻻ‬
‫ﺫﺍﺕ ﺭﺣﻢ ﻟﻪ ﻓﻴﻬﻦ‪ ،‬ﺃﻣﺮ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ ﺭﺟﺎﻻ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‬
‫ﺑﺎﻻﻏﺘﺴﺎﻝ‪ ،‬ﺛﻢ ﺗﻌﻠﻤﻬﻢ ﺗﻐﺴﻴﻞ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻟﻴﻐﺴﻠﻮﻩ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﺇﻥ ﻣﺎﺕ ﺑﻴﻦ ﻧﺴﺎﺀ ﻣﺴﻠﻤﺎﺕ ﻭﺭﺟﺎﻝ ﻛﻔﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻓﻴﻬﻦ ﻣﺤﺮﻡ‬
‫ﻣﻦ ﺯﻭﺟﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‪ ،‬ﻏﺴﻠﻨﻪ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺜﻴﺎﺏ‪،‬‬
‫ﻭﻻ ﻳﺠﺮﺩﻧﻪ ﻣﻦ ﺛﻴﺎﺑﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻓﻴﻬﻦ ﻣﺤﺮﻡ ﻭﻻ ﻣﻌﻬﻦ ﺭﺟﺎﻝ‬
‫ﻣﺴﻠﻤﻮﻥ ﻭﻻ ﻛﻔﺎﺭ‪ ،‬ﺩﻓﻨﻪ ﺑﺜﻴﺎﺏ ﻭﻟﻢ ﻳﻐﺴﻠﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﻥ ﻣﺎﺗﺖ‬
‫ﺍﻣﺮﺃﺓ ﺑﻴﻦ ﺭﺟﺎﻝ ﻣﺴﻠﻤﻴﻦ ﻻ ﺫﺍ ﺭﺣﻢ ﻟﻬﺎ ﻓﻴﻬﻢ ﻭﻻ ﺯﻭﺝ‪ ،‬ﻭﻧﺴﺎﺀ‬

‫)‪(٤٢‬‬
 ‫ﻛﺎﻓﺮﺍﺕ‪ ،‬ﺃﻣﺮ ﺑﻌﺾ ﺍﻟﺮﺟﺎﻝ ﻧﺴﺎﺀ ﻛﺎﻓﺮﺍﺕ ﺑﺎﻻﻏﺘﺴﺎﻝ ﻭﺗﻐﺴﻴﻠﻬﺎ‬
‫ﻏﺴﻞ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻓﺈﻥ ﻣﺎﺗﺖ ﺑﻴﻦ ﺭﺟﺎﻝ ﻣﺴﻠﻤﻴﻦ ﻭﻧﺴﺎﺀ ﻛﺎﻓﺮﺍﺕ‪،‬‬
‫ﻭﻛﺎﻥ ﻟﻬﺎ ﻓﻴﻬﻢ ﺫﻭ ﺭﺣﻢ ﺃﻭ ﺯﻭﺝ‪ ،‬ﻏﺴﻠﻮﻫﺎ ﻣﻦ ﻭﺭﺍﺀ ﺛﻴﺎﺑﻬﺎ ﻭﻟﻢ‬
‫ﺗﻘﺮﺑﻬﺎ ﻛﺎﻓﺮﺓ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﻢ ﺫﻭ ﺭﺣﻢ ﻭﻻ ﺯﻭﺝ ﻭﻻ ﻣﻌﻬﻢ‬
‫ﻧﺴﺎﺀ ﺃﺻﻼ‪ ،‬ﺩﻓﻨﻮﻫﺎ ﺑﺜﻴﺎﺑﻬﺎ ﻣﻦ ﻏﻴﺮ ﺗﻐﺴﻴﻞ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻬﻢ‬
‫ﻳﻐﺴﻠﻮﻥ ﻣﻨﻬﺎ ﻣﺤﺎﺳﻨﻬﺎ ﻳﺪﻳﻬﺎ ﻭﻭﺟﻬﻬﺎ ﺛﻢ ﻳﺪﻓﻨﻮﻧﻬﺎ‪ .‬ﻓﻤﻦ ﻋﻤﻞ‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﻳﻘﺺ ﺷﺊ ﻣﻦ ﺷﻌﺮ ﺍﻟﻤﻴﺖ ﻭﻻ ﻣﻦ ﻇﻔﺮﻩ ﻭﻻ ﻳﺴﺮﺡ ﺭﺃﺳﻪ‬
‫ﻭﻻ ﻟﺤﻴﺘﻪ‪ .‬ﻓﺈﻥ ﺳﻘﻂ ﻣﻨﻪ ﺷﺊ ﺟﻌﻞ ﻣﻌﻪ ﻓﻲ ﺃﻛﻔﺎﻧﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺍﻟﻤﻴﺖ ﺷﺊ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻏﺴﻠﻪ‪،‬‬
‫ﻏﺴﻞ ﻣﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻐﺴﻞ‪ .‬ﻓﺈﻥ ﺃﺻﺎﺏ ﺫﻟﻚ ﻛﻔﻨﻪ‪،‬‬
‫ﻗﺮﺽ ﺍﻟﻤﻮﺿﻊ ﻣﻨﻪ ﺑﺎﻟﻤﻘﺮﺍﺽ‪.‬‬
‫ﻭﺍﻟﺠﺮﻳﺪﺓ ﺗﻮﺿﻊ ﻣﻊ ﺟﻤﻴﻊ ﺍﻷﻣﻮﺍﺕ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ‬
‫ﻭﺍﻷﻃﻔﺎﻝ ﻣﻊ ﺍﻟﺘﻤﻜﻦ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺤﺎﻝ ﺣﺎﻝ ﺍﻟﺘﻘﻴﺔ ﻭﻟﻢ ﻳﺘﻤﻜﻦ‬
‫ﻣﻦ ﻭﺿﻌﻬﺎ ﻣﻊ ﺍﻟﻜﻔﻦ‪ ،‬ﻃﺮﺣﺖ ﻓﻲ ﺍﻟﻘﺒﺮ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻦ ﺫﻟﻚ‪،‬‬
‫ﺗﺮﻙ ﺑﻐﻴﺮ ﺟﺮﻳﺪﺓ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﻐﺴﻞ ﺃﻫﻞ ﺍﻟﺨﻼﻑ‪ .‬ﻓﺈﻥ‬
‫ﺍﺿﻄﺮ‪ ،‬ﻏﺴﻠﻪ ﻏﺴﻞ ﺃﻫﻞ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﻟﻢ ﻳﺠﻌﻞ ﻣﻌﻪ ﺍﻟﺠﺮﻳﺪﺓ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﻤﻴﺖ ﺇﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﻟﻪ ﻛﺎﻓﻮﺭ ﻭﻻ ﺳﺪﺭ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻐﺴﻞ‬
‫ﺑﺎﻟﻤﺎﺀ ﺍﻟﻘﺮﺍﺡ ﻭﻳﻘﺘﺼﺮ ﻋﻠﻴﻪ‪.‬‬

‫)‪(٤٣‬‬
 ‫ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻤﻴﺖ ﻓﻲ ﻣﺮﻛﺐ ﻓﻲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺸﻂ‬
‫ﻟﺪﻓﻨﻪ‪ ،‬ﻏﺴﻞ ﻭﺣﻨﻂ ﻭﻛﻔﻦ ﻭﺻﻠﻲ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﻧﻘﻞ ﻭﻃﺮﺡ ﻓﻲ‬
‫ﺍﻟﺒﺤﺮ ﻟﻴﺮﺳﺐ ﺇﻟﻰ ﻗﺮﺍﺭ ﺍﻟﻤﺎﺀ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺣﻤﻞ ﻣﻴﺘﻴﻦ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﻭﺍﺣﺪﺓ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻷﻥ‬
‫ﺫﻟﻚ ﺑﺪﻋﺔ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺣﻔﺮ ﺍﻟﻘﺒﺮ ﻗﺪﺭ ﻗﺎﻣﺔ‪ ،‬ﺃﻭ ﺇﻟﻰ ﺍﻟﺘﺮﻗﻮﺓ‪.‬‬
‫ﻭﺍﻟﻠﺤﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺳﻌﺎ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺘﻤﻜﻦ ﺍﻟﺮﺟﻞ ﻓﻴﻪ ﻣﻦ‬
‫ﺍﻟﺠﻠﻮﺱ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﺸﻖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﻌﻞ ﻫﻨﺎﻙ‬
‫ﺍﻟﻠﺤﺪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺒﺮ ﻧﺪﻳﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻔﺮﺵ ﺑﺎﻟﺴﺎﺝ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻧﻘﻞ ﺍﻟﻤﻴﺖ ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻣﺎﺕ ﻓﻴﻪ ﺇﻟﻰ ﺑﻠﺪ ﺁﺧﺮ ﺇﻻ‬
‫ﺇﺫﺍ ﻧﻘﻞ ﺇﻟﻰ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻤﺸﺎﻫﺪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻣﺴﺘﺤﺐ ﻟﻪ‪ .‬ﻓﺈﺫﺍ ﺩﻓﻦ‬
‫ﻓﻲ ﻣﻮﺿﻊ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻧﻘﻠﻪ ﻭﺗﺤﻮﻳﻠﻪ ﻣﻦ ﻣﻮﺿﻌﻪ‪ .‬ﻭﻗﺪ ﻭﺭﺩﺕ‬
‫ﺭﻭﺍﻳﺔ ﺑﺠﻮﺍﺯ ﻧﻘﻠﻪ ﺇﻟﻰ ﺑﻌﺾ ﻣﺸﺎﻫﺪ ﺍﻷﺋﻤﺔ‪ ،‬ﺳﻤﻌﻨﺎﻫﺎ ﻣﺬﺍﻛﺮﺓ‪،‬‬
‫ﻭﺍﻷﺻﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﻻ ﻳﺘﺮﻙ ﺍﻟﻤﺼﻠﻮﺏ ﻋﻠﻰ ﺧﺸﺒﺔ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﺛﻢ‬
‫ﻳﻨﺰﻝ ﺑﻌﺪ ﺫﻟﻚ ﻭﻳﻮﺍﺭﻯ ﻓﻲ ﺍﻟﺘﺮﺍﺏ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺗﺠﺼﻴﺺ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻟﺘﻈﻠﻴﻞ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻤﻘﺎﻡ ﻋﻨﺪﻫﺎ‬
‫ﻭﺗﺠﺪﻳﺪﻫﺎ ﺑﻌﺪ ﺍﻧﺪﺭﺍﺳﻬﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺘﻄﻴﻴﻨﻬﺎ ﺍﺑﺘﺪﺍﺀ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺤﻔﺮ ﻗﺒﺮ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﻪ‪ ،‬ﻓﻴﺪﻓﻦ ﻓﻴﻪ ﻣﻴﺖ ﺁﺧﺮ‪،‬‬
‫ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻟﻴﻪ‪.‬‬

‫)‪(٤٤‬‬
 ‫ﻭﺍﻟﻜﻔﻦ ﻳﺆﺧﺬ ﻣﻦ ﻧﻔﺲ ﺍﻟﺘﺮﻛﺔ ﻗﺒﻞ ﻗﺴﻤﺔ ﺍﻟﻤﻴﺮﺍﺙ ﻭﻗﻀﺎﺀ‬
‫ﺍﻟﺪﻳﻮﻥ ﻭﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺛﻢ ﻳﺘﺒﻊ ﺫﻟﻚ ﺑﻘﻀﺎﺀ ﺍﻟﺪﻳﻮﻥ ﺛﻢ ﺍﻟﻮﺻﺎﻳﺎ ﺛﻢ‬
‫ﺍﻟﻤﻴﺮﺍﺙ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﺍﻣﺮﺃﺓ‪ ،‬ﻟﺰﻡ ﺯﻭﺟﻬﺎ ﺃﻛﻔﺎﻧﻬﺎ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ‬
‫ﺫﻟﻚ ﻓﻲ ﻣﺎﻟﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺘﻴﻤﻢ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﺍﻟﺘﻴﻤﻢ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺗﻴﻤﻢ ﻫﻮ ﺑﺪﻝ ﻣﻦ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺗﻴﻤﻢ ﻫﻮ‬
‫ﺑﺪﻝ ﻣﻦ ﺍﻟﻐﺴﻞ ﺍﻟﻤﻔﺮﻭﺽ‪ .‬ﻭﻳﺤﺘﺎﺝ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟﻌﻠﻢ ﺑﺨﻤﺴﺔ ﺃﺷﻴﺎﺀ!‬
‫ﺃﻭﻟﻬﺎ‪ :‬ﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻴﻤﻢ ﻭﻣﺎ ﻳﺘﺒﻌﻪ ﻣﻦ ﺃﺣﻜﺎﻣﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺘﻰ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻴﻤﻢ ﻭﻣﺎ ﻳﻠﺰﻣﻪ ﻣﻦ ﺃﺣﻜﺎﻣﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﻴﻤﻢ ﺑﻪ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‪.‬‬
‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﻛﻴﻔﻴﺔ ﺍﻟﺘﻴﻤﻢ‪.‬‬
‫ﻭﺍﻟﺨﺎﻣﺲ‪ :‬ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﺘﻴﻤﻢ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻓﻜﻞ ﻣﻦ ﻋﺪﻡ ﺍﻟﻤﺎﺀ ﻣﻦ ﺍﻟﻤﻜﻠﻔﻴﻦ‬
‫ﻟﻠﺼﻼﺓ‪ ،‬ﺃﻭ ﻭﺟﺪﻩ ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻣﻦ ﺑﺮﺩ ﺷﺪﻳﺪ‪،‬‬
‫ﺃﻭ ﻣﺸﻘﺔ ﻋﻈﻴﻤﺔ ﺗﻠﺤﻘﻪ‪ ،‬ﺃﻭ ﻣﺮﺽ ﻳﺨﺎﻓﻪ‪ ،‬ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻣﻌﻪ ﻣﺎ‬
‫ﺑﺘﻮﺻﻞ ﺑﻪ ﺇﻟﻰ ﺍﻟﻤﺎﺀ ﻣﻦ ﺁﻟﺔ ﺫﻟﻚ ﺃﻭ ﺛﻤﻨﻪ‪ ،‬ﺃﻭ ﻳﺤﻮﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬
‫ﺍﻟﻤﺎﺀ ﺣﺎﺋﻞ ﻣﻦ ﻋﺪﻭ ﺃﻭ ﺳﺒﻊ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻓﻤﺘﻰ ﻟﻢ ﻳﻜﻦ ﺷﺊ ﻣﻤﺎ‬
‫ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺘﻴﻤﻢ‪.‬‬
‫ﻓﺈﻥ ﻭﺟﺪ ﺍﻟﻤﺎﺀ ﺑﺎﻟﺜﻤﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺷﺮﺍﺅﻩ‪ .‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ‬

‫)‪(٤٥‬‬
 ‫ﺍﻟﺘﻴﻤﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺒﻠﻎ ﺛﻤﻨﻪ ﻣﻘﺪﺍﺭﺍ ﻳﻀﺮ ﺑﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻪ‬
‫ﻣﺎﺀ ﻳﺴﻴﺮ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻟﻠﺸﺮﺏ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻴﻤﻢ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ‬
‫ﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺍﻟﻤﺎﺀ ﻣﺎ ﻻ ﻳﻜﻔﻴﻪ ﻟﻄﻬﺎﺭﺗﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻴﻤﻢ‪.‬‬
‫ﻓﺈﺫﺍ ﻭﺟﺪ ﺍﻟﻤﺎﺀ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻄﻬﺎﺭﺓ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺷﺊ ﻣﻦ‬
‫ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ ﺻﻼﻫﺎ ﺑﺬﻟﻚ ﺍﻟﺘﻴﻤﻢ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﺮﻳﻀﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻴﻤﻢ ﻭﺍﻟﺼﻼﺓ ﺑﻪ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺷﺊ ﻣﻦ ﺻﻼﺗﻪ ﺍﻟﺘﻲ ﺻﻼﻫﺎ ﺑﺘﻴﻤﻤﻪ‪.‬‬
‫ﻓﺈﻥ ﺧﺎﻑ ﺍﻟﺒﺮﺩ ﺍﻟﻌﻈﻴﻢ ﻓﻲ ﺳﻔﺮ ﻭﺣﻀﺮ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻴﻤﻢ‬
‫ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺷﺊ ﻣﻤﺎ ﻳﺼﻠﻲ ﺑﺘﻴﻤﻤﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺨﺎﻑ ﺍﻟﺒﺮﺩ ﻳﺘﻴﻤﻢ‪ ،‬ﻭﻛﺎﻥ ﺗﻴﻤﻤﻪ ﺑﺪﻻ ﻣﻦ ﺍﻟﻐﺴﻞ ﺇﻣﺎ‬
‫ﻣﻦ ﺍﻻﺣﺘﻼﻡ ﺃﻭ ﻣﺲ ﺍﻷﻣﻮﺍﺕ ﺃﻭ ﺍﻟﺤﺎﺋﺾ ﺃﻭ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﺃﻭ ﺍﻟﻨﻔﺴﺎﺀ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻴﻤﻢ ﻭﺍﻟﺼﻼﺓ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺷﺊ ﻣﻦ ﺻﻼﺗﻪ ﺍﻟﺘﻲ‬
‫ﻳﺼﻠﻴﻬﺎ ﺑﺬﻟﻚ ﺍﻟﺘﻴﻤﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻏﺴﻠﻪ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﺍﻟﺘﻲ ﺗﻌﻤﺪﻫﺎ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﺇﻥ ﻟﺤﻘﻪ ﺑﺮﺩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺒﻠﻎ ﺫﻟﻚ ﺣﺪﺍ ﻳﺨﺎﻑ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺘﻠﻒ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺣﻴﻨﺌﺬ ﺍﻟﺘﻴﻤﻢ ﻭﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﺫﺍ‬
‫ﺯﺍﻝ ﺍﻟﺨﻮﻑ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ ﻭﺇﻋﺎﺩﺓ ﺗﻠﻚ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻤﻴﺖ ﻭﻟﻢ ﻳﻮﺟﺪ ﺍﻟﻤﺎﺀ ﻟﻐﺴﻠﻪ‪ ،‬ﺃﻭ ﻭﺟﺪ ﻏﻴﺮ ﺃﻧﻪ‬
‫ﻻ ﻳﻤﻜﻦ ﺍﻟﺤﻲ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻷﺣﺪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻭﺟﺐ‬
‫ﺃﻥ ﻳﺘﻴﻤﻢ‪ .‬ﻓﺈﺫﺍ ﺗﻴﻤﻢ‪ ،‬ﻛﻔﻦ ﻭﺻﻠﻲ ﻋﻠﻴﻪ ﻭﺩﻓﻦ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻰ ﻣﻦ‬
‫ﺗﻴﻤﻤﻪ ﺍﻟﺘﻴﻤﻢ‪ .‬ﻓﺈﺫﺍ ﺯﺍﻝ ﻋﻨﻪ ﺍﻟﻤﺎﻧﻊ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﻏﺘﺴﺎﻝ‪.‬‬

‫)‪(٤٦‬‬
 ‫ﻭﺍﻟﻤﺠﺮﻭﺡ ﻭﺻﺎﺣﺐ ﺍﻟﻘﺮﻭﺡ ﻭﺍﻟﻤﻜﺴﻮﺭ ﻭﺍﻟﻤﺠﺪﻭﺭ‪ ،‬ﺇﺫﺍ ﺧﺎﻓﻮﺍ‬
‫ﻋﻠﻰ ﻧﻔﻮﺳﻬﻢ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺘﻴﻤﻢ ﻋﻨﺪ ﺣﻀﻮﺭ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﺫﺍ ﺣﺼﻞ ﺍﻷﺳﻨﺎﻥ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺠﺎﻣﻊ‪،‬‬
‫ﻓﺄﺣﺪﺙ ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻓﻠﻴﺘﻴﻤﻢ‪،‬‬
‫ﻭﻟﻴﺼﻞ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺼﺮﻑ‪ ،‬ﺗﻮﺿﺄ ﻭﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺣﺘﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺃﻭ ﻣﺴﺠﺪ ﺍﻟﺮﺳﻮﻝ ﻓﻼ‬
‫ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻨﻬﻤﺎ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺘﻴﻤﻢ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺘﺮﻙ ﺫﻟﻚ‬
‫ﻓﻲ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﺼﻞ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺃﺭﺽ ﺛﻠﺞ‪ ،‬ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ﻭﻻ‬
‫ﻋﻠﻰ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻓﻠﻴﻀﻊ ﻳﺪﻳﻪ ﺟﻤﻴﻌﺎ ﻋﻠﻰ ﺍﻟﺜﻠﺞ ﺑﺎﻋﺘﻤﺎﺩ ﺣﺘﻰ ﺗﻨﺘﺪﻳﺎ‪،‬‬
‫ﺛﻢ ﻳﻤﺴﺢ ﻭﺟﻬﻪ ﻣﻦ ﻗﺼﺎﺹ ﺷﻌﺮ ﺭﺃﺳﻪ ﺇﻟﻰ ﻣﺤﺎﺩﺭ ﺷﻌﺮ ﺫﻗﻨﻪ ﻣﺜﻞ‬
‫ﺍﻟﺪﻫﻦ‪ ،‬ﺛﻢ ﻳﻀﻊ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﺍﻟﺜﻠﺞ ﻛﻤﺎ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﻭﻳﻤﺴﺢ‬
‫ﺑﻬﺎ ﻳﺪﻩ ﺍﻟﻴﻤﻨﻰ ﻣﻦ ﺍﻟﻤﺮﻓﻖ ﺇﻟﻰ ﺃﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﺛﻢ ﻳﻀﻊ ﻳﺪﻩ‬
‫ﺍﻟﻴﻤﻨﻰ ﻋﻠﻰ ﺍﻟﺜﻠﺞ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﻳﻤﺴﺢ ﺑﻬﺎ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻣﻦ ﺍﻟﻤﺮﻓﻖ‬
‫ﺇﻟﻰ ﺃﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﻭﻳﻤﺴﺢ ﺑﺒﺎﻗﻲ ﻧﺪﺍﻭﺗﻬﻤﺎ ﺭﺃﺳﻪ ﻭﻗﺪﻣﻴﻪ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻗﺪ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ‪ ،‬ﻓﻌﻞ ﺑﺠﻤﻴﻊ ﺑﺪﻧﻪ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺧﺎﻑ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺒﺮﺩ‪ ،‬ﺃﺧﺮ ﺍﻟﺼﻼﺓ ﺇﻟﻰ ﺃﻥ ﻳﺠﺪ ﺍﻟﻤﺎﺀ ﻓﻴﻐﺘﺴﻞ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺘﺮﺍﺏ ﻓﻴﺘﻴﻤﻢ‪.‬‬
‫ﻭﺍﻟﺘﻴﻤﻢ ﻳﺠﺐ ﺁﺧﺮ ﺍﻟﻮﻗﺖ ﺇﻟﻰ ﺗﻀﻴﻘﻪ‪ .‬ﻓﻼ ﻳﺠﻮﺯ ﺍﻟﺘﻴﻤﻢ‬
‫ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻭﻻ ﺑﻌﺪ ﺩﺧﻮﻟﻪ ﻓﻲ ﺃﻭﻝ ﻭﻗﺖ‪ .‬ﻓﻤﻦ ﺗﻴﻤﻢ‬

‫)‪(٤٧‬‬
 ‫ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﺃﻭ ﺑﻌﺪ ﺩﺧﻮﻟﻪ ﻗﺒﻞ ﺁﺧﺮ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺴﺘﺒﻴﺢ ﺑﺬﻟﻚ ﺍﻟﺘﻴﻤﻢ ﻭﺍﻟﺼﻼﺓ‪،‬‬
‫ﻓﺈﻥ ﺻﻠﻰ ﺑﺘﻴﻤﻤﻪ ﺫﻟﻚ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﺑﺘﻴﻤﻢ ﻣﺴﺘﺄﻧﻒ‬
‫ﺃﻭ ﻃﻬﺎﺭﺓ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻭﺟﺪ ﺍﻟﻤﺎﺀ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﻴﻤﻢ ﻓﻲ ﺁﺧﺮ ﺍﻟﻮﻗﺖ ﺇﻻ ﺑﻌﺪ ﻃﻠﺐ ﺍﻟﻤﺎﺀ ﻓﻲ ﺭﺣﻠﻪ‬
‫ﻭﻋﻦ ﻳﻤﻴﻨﻪ ﻭﻳﺴﺎﺭﻩ ﻣﻘﺪﺍﺭ ﺭﻣﻴﺔ ﺳﻬﻢ ﺃﻭ ﺭﻣﻴﺘﻴﻦ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ‬
‫ﺧﻮﻑ‪ .‬ﻓﺈﻥ ﺧﺎﻑ‪ ،‬ﻟﻢ ﻳﺠﺐ ﺃﻥ ﻳﺘﻌﺪﻯ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ‪.‬‬
‫ﻓﻤﺘﻰ ﻟﻢ ﻳﻄﻠﺐ ﺍﻟﻤﺎﺀ ﻭﺗﻴﻤﻢ ﻭﺻﻠﻰ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺈﻥ ﻧﺴﻲ ﺍﻟﻤﺎﺀ ﻓﻲ ﺭﺣﻠﻪ‪ ،‬ﻭﻗﺪ ﺗﻴﻤﻢ ﻭﺻﻠﻰ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺑﻌﺪ ﺫﻟﻚ‪،‬‬
‫ﻭﺍﻟﻮﻗﺖ ﺑﺎﻕ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﺿﻮﺀ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺈﻥ ﻭﺟﺪ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻗﺪ ﺩﺧﻞ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺭﻛﻊ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻻﻧﺼﺮﺍﻑ‪ ،‬ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻤﻀﻲ ﻓﻴﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻨﻬﺎ‪،‬‬
‫ﺗﻮﺿﺄ ﻟﻤﺎ ﻳﺴﺘﺄﻧﻒ ﻣﻦ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻭﺟﺪ ﺍﻟﻤﺎﺀ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺍﻻﻧﺼﺮﺍﻑ ﻭﺍﻟﺘﻮﺿﺆ ﻭﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺈﻥ ﺃﺣﺪﺙ ﻓﻲ ﺍﻟﺼﻼﺓ ﺣﺪﺛﺎ ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ ﻧﺎﺳﻴﺎ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺼﻼﺓ ﻣﺎ ﻟﻢ ﻳﺴﺘﺪﺑﺮ‬
‫ﺍﻟﻘﺒﻠﺔ ﺃﻭ ﻳﺘﻜﻠﻢ ﺑﻤﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺣﺪﺛﻪ ﻣﺘﻌﻤﺪﺍ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﺳﺘﻴﻨﺎﻑ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺘﻴﻤﻢ ﺑﻪ‪ ،‬ﻓﻬﻮ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻄﻴﺐ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﻠﻪ ﻓﻲ‬
‫ﻛﺘﺎﺑﻪ ﺟﻞ ﺫﻛﺮﻩ ﻭﻫﻮ ﺍﻟﺘﺮﺍﺏ ﺍﻟﻄﺎﻫﺮ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ‬

‫)‪(٤٨‬‬
 ‫ﻣﻦ ﺭﺑﺎ ﺍﻷﺭﺽ ﻭﻋﻮﺍﻟﻴﻬﺎ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﻣﻬﺎﺑﻄﻬﺎ‪ .‬ﻓﺈﻥ ﺗﻴﻤﻢ‬
‫ﻣﻦ ﻣﻬﺎﺑﻂ ﺍﻷﺭﺽ ﻭﻛﺎﻥ ﺍﻟﻤﻮﺿﻊ ﻃﺎﻫﺮﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻻ‬
‫ﺑﺄﺱ ﺑﺎﻟﺘﻴﻤﻢ ﺑﺎﻷﺣﺠﺎﺭ ﻭﻻ ﺑﺎﻷﺭﺽ ﺍﻟﺠﺼﻴﺔ‪ ،‬ﻭﻻ ﺑﺄﺭﺽ ﺍﻟﻨﻮﺭﺓ‪،‬‬
‫ﺇﺫﺍ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺏ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺃﺭﺽ ﻭﺣﻠﺔ ﻻ ﺗﺮﺍﺏ ﻓﻴﻬﺎ ﻭﻻ ﺻﺨﺮ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﻣﻌﻪ ﺩﺍﺑﺔ‪ ،‬ﻓﻠﻴﻨﻔﺾ ﻋﺮﻓﻬﺎ ﺃﻭ ﻟﺒﺪ ﺳﺮﺟﻬﺎ‪ ،‬ﻭﻳﺘﻴﻤﻢ ﺑﻐﺒﺮﺗﻪ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺩﺍﺑﺔ ﻭﻛﺎﻥ ﻣﻌﻪ ﺛﻮﺏ‪ ،‬ﺗﻴﻤﻢ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ‬
‫ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺿﻊ ﻳﺪﻩ ﺟﻤﻴﻌﺎ ﻋﻠﻰ ﺍﻟﻮﺣﻞ‪ ،‬ﻭﻳﻤﺴﺢ ﺇﺣﺪﻳﻬﻤﺎ‬
‫ﺑﺎﻷﺧﺮﻯ‪ ،‬ﻭﻳﻨﻔﻀﻬﻤﺎ ﺣﺘﻰ ﻳﺰﻭﻝ ﻋﻨﻬﻤﺎ ﺍﻟﻮﺣﻞ‪ ،‬ﺛﻢ ﻳﺘﻴﻤﻢ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻴﻤﻢ ﺑﻤﺎ ﻻ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻷﺭﺽ ﺑﺎﻻﻃﻼﻕ ﺳﻮﻯ‬
‫ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻴﻤﻢ ﻣﻦ ﺍﻟﻤﻌﺎﺩﻥ ﻛﻠﻬﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻴﻤﻢ‬
‫ﺑﺎﻟﺮﻣﺎﺩ ﻭﻻ ﺑﺎﻷﺷﻨﺎﻥ‪ ،‬ﻭﻻ ﺑﺎﻟﺪﻗﻴﻖ‪ ،‬ﻭﻻ ﺑﻤﺎ ﺃﺷﺒﻬﻪ ﻓﻲ ﻧﻌﻮﻣﺘﻪ‬
‫ﻭﺍﻧﺴﺤﺎﻗﻪ‪ ،‬ﻭﻻ ﺑﺎﻟﺰﺭﻧﻴﺦ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻟﺘﻴﻤﻢ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﺮﻣﻠﺔ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻳﻜﺮﻩ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﺴﺒﺨﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻓﻠﻴﻀﻊ ﻳﺪﻳﻪ ﺟﻤﻴﻌﺎ ﻣﻔﺮﺟﺎ ﺃﺻﺎﺑﻌﻪ ﻋﻠﻰ‬
‫ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻳﻨﻔﻀﻬﻤﺎ‪ ،‬ﺛﻢ ﻳﻤﺴﺢ ﺇﺣﺪﻳﻬﻤﺎ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻭﻳﻤﺴﺢ‬
‫ﺑﻬﻤﺎ ﻭﺟﻬﻪ ﻣﻦ ﻗﺼﺎﺹ ﺷﻌﺮ ﺭﺃﺳﻪ ﺇﻟﻰ ﻃﺮﻑ ﺃﻧﻔﻪ‪ ،‬ﺛﻢ ﻳﻀﻊ ﻛﻔﻪ‬
‫ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﻇﻬﺮ ﻛﻔﻪ ﺍﻟﻴﻤﻨﻰ ﻓﻴﻤﺴﺤﻬﻤﺎ ﻣﻦ ﺍﻟﺰﻧﺪ ﺇﻟﻰ ﺃﻃﺮﺍﻑ‬
‫ﺍﻹﺻﺒﻊ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺗﻴﻤﻤﻪ ﺑﺪﻻ ﻣﻦ ﺍﻟﻮﺿﻮﺀ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺑﺪﻻ ﻣﻦ‬

‫)‪(٤٩‬‬
 ‫ﺍﻟﻐﺴﻞ‪ ،‬ﺿﺮﺏ ﺑﻴﺪﻩ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﺮﺗﻴﻦ‪ :‬ﻣﺮﺓ ﻟﻠﻮﺟﻪ ﻳﻤﺴﺢ ﺑﻬﻤﺎ‬
‫ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﻭﻣﺮﺓ ﻟﻠﻴﺪﻳﻦ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺍﻟﺘﻴﻤﻢ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺇﻣﺎ ﺑﺎﻷﺣﺠﺎﺭ ﺃﻭ‬
‫ﺑﺎﻟﺨﺰﻑ ﺃﻭ ﻣﺎ ﺃﺷﺒﻬﻤﺎ‪ .‬ﻭﻻ ﻳﺘﺮﻙ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﻥ ﻛﺎﻥ ﺗﻴﻤﻤﻪ ﺑﺪﻻ ﻣﻦ ﻏﺴﻞ ﺍﻟﺠﻨﺎﺑﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﺒﺮﺉ‬
‫ﻧﻔﺴﻪ ﺑﺎﻟﺒﻮﻝ ﻭﻳﺘﻨﺸﻒ‪ ،‬ﺛﻢ ﻳﺘﻴﻤﻢ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﻴﻤﻢ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺆﺩﻱ ﺑﻪ ﺻﻠﻮﺍﺕ ﺍﻟﻠﻴﻞ‬
‫ﻭﺍﻟﻨﻬﺎﺭ ﻣﺎ ﻟﻢ ﻳﻨﻘﺾ ﺗﻴﻤﻤﻪ‪ .‬ﻭﺇﻥ ﺗﻴﻤﻢ ﻟﻜﻞ ﺻﻼﺓ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﺘﻴﻤﻢ ﻛﻮﺟﻮﺑﻪ ﻓﻲ ﺍﻟﻄﻬﺎﺭﺓ‪ .‬ﻓﺈﻥ ﻗﺪﻡ‬
‫ﻣﺴﺢ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﺴﺢ ﺍﻟﻮﺟﻪ ﺛﻢ ﻣﺴﺢ ﺍﻟﻴﺪﻳﻦ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪ .‬ﻓﺈﻧﻪ ﻳﻨﻘﺾ ﺍﻟﺘﻴﻤﻢ‪ ،‬ﻭﻳﻨﻘﻀﻪ‬
‫ﺯﺍﺋﺪﺍ ﻋﻠﻰ ﺫﻟﻚ ﻭﺟﻮﺩ ﺍﻟﻤﺎﺀ ﻣﻊ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ .‬ﻓﺈﻥ ﻭﺟﺪ ﺍﻟﻤﺎﺀ‬
‫ﻣﻨﻪ ﻭﻟﻢ ﻳﺘﻄﻬﺮ‪ ،‬ﺛﻢ ﻋﺪﻣﻪ ﻭﺩﺧﻞ ﻭﻗﺖ ﺻﻼﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﺘﻴﻤﻢ‪ .‬ﻓﺈﻥ ﺃﺣﺪﺙ ﺍﻟﻤﺘﻴﻤﻢ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ ﺣﺪﺛﺎ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‬
‫ﻭﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺍﻟﻤﺎﺀ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻜﻔﻴﻪ ﻟﻠﻮﺿﻮﺀ ﺩﻭﻥ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺍﺳﺘﻴﻨﺎﻑ ﺍﻟﺘﻴﻤﻢ ﺩﻭﻥ ﺍﻟﻮﺿﻮﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻣﻴﺖ ﻭﻣﺤﺪﺙ ﻭﺟﻨﺐ‪ ،‬ﻭﻣﻌﻬﻢ ﻣﻦ ﺍﻟﻤﺎﺀ ﻣﻘﺪﺍﺭ‬
‫ﻣﺎ ﻳﻜﻔﻲ ﺃﺣﺪﻫﻢ‪ ،‬ﻓﻠﻴﻐﺘﺴﻞ ﺍﻟﺠﻨﺐ ﻭﻟﻴﺘﻴﻤﻢ ﺍﻟﻤﺤﺪﺙ‪ ،‬ﻭﻳﺪﻓﻦ‬
‫ﺍﻟﻤﻴﺖ ﺑﻌﺪ ﺃﻥ ﻳﻴﻤﻢ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺆﻡ ﺍﻟﻤﺘﻴﻤﻢ ﺍﻟﻤﺘﻮﺿﻴﻦ‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺄﺗﻢ ﺑﻬﻢ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺆﻡ ﺍﻟﻤﺘﻴﻤﻢ ﺍﻟﻤﺘﻴﻤﻤﻴﻦ‪،‬‬

‫)‪(٥٠‬‬
 ‫ﻭﺃﻥ ﻳﺄﺗﻢ ﺑﻬﻢ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﺗﻄﻬﻴﺮ ﺍﻟﺜﻴﺎﺏ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﺍﻟﺒﺪﻥ ﻭﺍﻷﻭﺍﻧﻲ‬
‫ﺇﺫﺍ ﺃﺻﺎﺏ ﺛﻮﺏ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﺟﺴﺪﻩ ﺑﻮﻝ ﺃﻭ ﻏﺎﺋﻂ ﺃﻭ ﻣﻨﻲ‪،‬‬
‫ﻭﺟﺐ ﺇﺯﺍﻟﺘﻪ‪ ،‬ﻗﻠﻴﻼ ﻛﺎﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﺃﻭ ﻛﺜﻴﺮﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺑﻮﺍﻝ‬
‫ﻛﻞ ﺷﺊ ﻳﺠﺐ ﺇﺯﺍﻟﺘﻬﺎ ﺳﻮﻯ ﺃﺑﻮﺍﻝ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺣﻜﻢ ﺍﻷﺭﻭﺍﺙ‪ .‬ﻓﺄﻣﺎ ﺃﺑﻮﺍﻝ ﺍﻟﺤﻤﻴﺮ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﻟﺨﻴﻮﻝ ﻭﺃﺭﻭﺍﺛﻬﺎ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺠﺐ ﺇﺯﺍﻟﺘﻬﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺬﺭﻕ ﻛﻞ ﺷﺊ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﻣﻤﺎ‬
‫ﺃﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺑﻮﺍﻟﻬﺎ‪ ،‬ﺳﻮﻯ ﺫﺭﻕ ﺍﻟﺪﺟﺎﺝ ﺧﺎﺻﺔ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺠﺐ ﺇﺯﺍﻟﺘﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻓﺈﻧﻪ‬
‫ﻳﺠﺐ ﺇﺯﺍﻟﺔ ﺑﻮﻟﻪ ﻭﺭﻭﺛﻪ ﻭﺫﺭﻗﻪ ﻋﻦ ﺍﻟﺜﻴﺎﺏ ﻭﺍﻟﺒﺪﻥ ﻣﻌﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺻﺎﺏ ﺛﻮﺏ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﺑﺪﻧﻪ ﺷﺊ ﻣﻦ ﺍﻟﺨﻤﺮ ﺃﻭ ﺍﻟﺸﺮﺍﺏ‬
‫ﺍﻟﻤﺴﻜﺮ ﺃﻭ ﺍﻟﻔﻘﺎﻉ ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﺇﺯﺍﻟﺘﻪ ﻋﻦ‬
‫ﺍﻟﺜﻮﺏ ﻭﺍﻟﺒﺪﻥ ﻣﻌﺎ‪.‬‬
‫ﻭﺇﻥ ﺃﺻﺎﺏ ﺍﻟﺜﻮﺏ ﺩﻡ ﻭﻛﺎﻥ ﺩﻡ ﺣﻴﺾ ﺃﻭ ﺍﺳﺘﺤﺎﺿﺔ ﺃﻭ ﻧﻔﺎﺱ‬
‫ﻭﺟﺐ ﺇﺯﺍﻟﺘﻪ ﻗﻠﻴﻼ ﺃﻭ ﻛﺜﻴﺮﺍ‪ .‬ﻓﺈﻥ ﺑﻘﻲ ﻟﻪ ﺃﺛﺮ‪ ،‬ﻳﺴﺘﺤﺐ ﺃﻥ‬
‫ﻳﺼﺒﻎ ﺑﺸﺊ ﻣﻦ ﺍﻷﺻﺒﺎﻍ ﻳﺬﻫﺐ ﺃﺛﺮﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺩﻡ ﺳﻤﻚ ﺃﻭ ﺑﺜﻮﺭ‬
‫ﺃﻭ ﻗﺮﻭﺡ ﺩﺍﻣﻴﺔ ﺃﻭ ﺟﺮﺍﺡ ﻻﺯﻣﺔ ﺃﻭ ﺩﻡ ﺑﺮﺍﻏﻴﺚ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﺐ‬
‫ﺇﺯﺍﻟﺘﻪ ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺩﻡ ﺭﻋﺎﻑ ﺃﻭ ﻓﺼﺪ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‬
‫ﻣﻦ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺩﻭﻥ ﻣﻘﺪﺍﺭ ﺍﻟﺪﺭﻫﻢ ﻣﺠﺘﻤﻌﺎ ﻓﻲ ﻣﻜﺎﻥ‪ ،‬ﻓﺈﻧﻪ‬

‫)‪(٥١‬‬
 ‫ﻻ ﻳﺠﺐ ﺇﺯﺍﻟﺘﻪ ﺇﻻ ﺃﻥ ﻳﺘﻔﺎﺣﺶ ﻭﻳﻜﺜﺮ‪ .‬ﻓﺈﻥ ﺑﻠﻎ ﻣﻘﺪﺍﺭ ﺍﻟﺪﺭﻫﻢ‬
‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺟﺒﺖ ﺇﺯﺍﻟﺘﻪ‪.‬‬
‫ﻭﻛﻞ ﻫﺬﻩ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﺇﺯﺍﻟﺘﻬﺎ ﺑﺎﻟﻤﺎﺀ‬
‫ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻐﻴﺮﻩ‪ .‬ﻓﺈﻥ ﺃﺯﻳﻞ ﺑﻐﻴﺮﻩ‪ ،‬ﻟﻢ ﺗﺠﺰ ﺍﻟﺼﻼﺓ ﻓﻲ‬
‫ﺫﻟﻚ ﺍﻟﺜﻮﺏ‪.‬‬
‫ﻭﻣﺘﻰ ﺣﺼﻞ ﻓﻲ ﺍﻟﺜﻮﺏ ﺷﺊ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺍﻟﺘﻲ ﻳﺠﺐ ﺇﺯﺍﻟﺘﻬﺎ‪،‬‬
‫ﻭﺟﺐ ﻏﺴﻞ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺃﺻﺎﺑﺘﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻴﻘﻦ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺣﺼﻮﻝ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻴﻪ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﻭﺟﺐ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻛﻠﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺣﺼﻮﻟﻬﺎ ﻣﺸﻜﻮﻛﺎ ﻓﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺮﺵ ﺍﻟﺜﻮﺏ ﺑﺎﻟﻤﺎﺀ‪.‬‬
‫ﻭﻣﺘﻰ ﺻﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺛﻮﺏ ﻓﻴﻪ ﻧﺠﺎﺳﺔ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻢ ﺑﺤﺼﻮﻝ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻲ ﺍﻟﺜﻮﺏ‪،‬‬
‫ﻓﻠﻢ ﻳﺰﻟﻪ ﻭﻧﺴﻲ‪ ،‬ﺛﻢ ﺻﻠﻰ ﻓﻲ ﺍﻟﺜﻮﺏ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻌﻠﻢ ﺣﺼﻮﻟﻬﺎ ﻓﻲ ﺍﻟﺜﻮﺏ ﻭﺻﻠﻰ‪ ،‬ﺛﻢ‬
‫ﻋﻠﻢ ﺇﻧﻪ ﻛﺎﻥ ﻓﻴﻪ ﻧﺠﺎﺳﺔ‪ :‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺛﻮﺏ ﺍﻹﻧﺴﺎﻥ ﻛﻠﺐ ﺃﻭ ﺧﻨﺰﻳﺮ ﺃﻭ ﺛﻌﻠﺐ ﺃﻭ‬
‫ﺃﺭﻧﺐ ﺃﻭ ﻓﺄﺭﺓ ﺃﻭ ﻭﺯﻏﺔ ﻭﻛﺎﻥ ﺭﻃﺒﺎ‪ ،‬ﻭﺟﺐ ﻏﺴﻞ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ‬
‫ﺃﺻﺎﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻌﻴﻦ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻭﺟﺐ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻛﻠﻪ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻳﺎﺑﺴﺎ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺮﺵ ﺍﻟﻤﻮﺿﻊ ﺑﻌﻴﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻌﻴﻦ ﺭﺵ‬
‫ﺍﻟﺜﻮﺏ ﻛﻠﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻣﺲ ﺍﻹﻧﺴﺎﻥ ﺑﻴﺪﻩ ﺃﺣﺪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺃﻭ‬
‫ﺻﺎﻓﺢ ﺫﻣﻴﺎ‪ ،‬ﺃﻭ ﻧﺎﺻﺒﺎ ﻣﻌﻠﻨﺎ ﺑﻌﺪﺍﻭﺓ ﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻏﺴﻞ‬

‫)‪(٥٢‬‬
 ‫ﻳﺪﻩ ﺇﻥ ﻛﺎﻥ ﺭﻃﺒﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺎﺑﺴﺎ‪ ،‬ﻣﺴﺤﻬﺎ ﺑﺎﻟﺘﺮﺍﺏ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺛﻮﺏ ﺍﻹﻧﺴﺎﻥ ﻣﻴﺖ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺑﺮﺩﻩ ﻭﻗﺒﻞ‬
‫ﺗﻄﻬﻴﺮﻩ ﺑﺎﻟﻐﺴﻞ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻏﺴﻞ ﺍﻟﻤﻮﺿﻊ‬
‫ﺍﻟﺬﻱ ﺃﺻﺎﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻌﻴﻦ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻭﺟﺐ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻛﻠﻪ‪.‬‬
‫ﻭﺇﻥ ﻣﺲ ﺍﻹﻧﺴﺎﻥ ﺑﻴﺪﻩ ﻣﻴﺘﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺍﻟﺒﺮﺩ ﺑﺎﻟﻤﻮﺕ‪ ،‬ﺃﻭ ﻣﺲ‬
‫ﻗﻄﻌﺔ ﻓﻴﻬﺎ ﻋﻈﻢ‪ ،‬ﺃﻭ ﻣﺲ ﻣﺎ ﻗﻄﻊ ﻣﻦ ﺣﻲ ﻭﻓﻴﻬﺎ ﻋﻈﻢ‪ :‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﻐﺴﻞ ﺃﻭ ﻗﺒﻞ ﺑﺮﺩﻩ‪،‬‬
‫ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﻣﺴﻪ ﻣﻦ ﺍﻟﻘﻄﻌﺔ ﺍﻟﻤﻴﺘﺔ ﻻ ﻋﻈﻢ‬
‫ﻓﻴﻪ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﻟﻜﻦ ﻳﺠﺐ ﻏﺴﻞ ﻳﺪﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺍﻟﻤﻴﺖ ﻣﻦ ﻏﻴﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻏﺴﻞ ﻣﺎ ﻣﺴﻪ ﺑﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﻌﺮﻕ ﺍﻟﺠﻨﺐ ﻭﺍﻟﺤﺎﺋﺾ ﻓﻲ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﺍﺟﺘﻨﺎﺑﻪ‬
‫ﺃﻓﻀﻞ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺠﻨﺎﺑﺔ ﻣﻦ ﺣﺮﺍﻡ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﻏﺴﻞ ﺍﻟﺜﻮﺏ‪ ،‬ﺇﺫﺍ ﻋﺮﻕ ﻓﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﺜﻮﺏ ﻋﺮﻕ ﺍﻹﺑﻞ‬
‫ﺍﻟﺠﻼﻟﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﺯﺍﻟﺘﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺻﺎﺏ ﺍﻷﻭﺍﻧﻲ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻭﺟﺐ ﻏﺴﻠﻬﺎ‬
‫ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺗﻐﺴﻞ ﻣﻦ ﻭﻟﻮﻍ ﺍﻟﻜﻠﺐ ﺛﻼﺙ ﻣﺮﺍﺕ‪ :‬ﺃﻭﻻﻫﻦ‬
‫ﺑﺎﻟﺘﺮﺍﺏ‪ .‬ﻭﺇﻥ ﺃﺻﺎﺑﻬﺎ ﺧﻤﺮ ﺃﻭ ﺷﺊ ﻣﻦ ﺍﻟﺸﺮﺍﺏ ﺍﻟﻤﺴﻜﺮ‪ ،‬ﻭﺟﺐ‬
‫ﻏﺴﻠﻬﺎ ﺳﺒﻊ ﻣﺮﺍﺕ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻷﺭﺽ ﺃﻭ ﺍﻟﺤﺼﻴﺮ ﺃﻭ ﺍﻟﺒﺎﺭﻳﺔ ﺑﻮﻝ‪ ،‬ﻭﻃﻠﻌﺖ‬
‫ﺍﻟﺸﻤﺲ ﻋﻠﻴﻪ ﻭﺟﻔﻔﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻭﺑﺎﻟﺴﺠﻮﺩ‪ .‬ﻭﺇﻥ‬

‫)‪(٥٣‬‬
 ‫ﻛﺎﻥ ﻗﺪ ﺟﻔﻔﺘﻪ ﻏﻴﺮ ﺍﻟﺸﻤﺲ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻋﻠﻴﻪ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺟﺎﺯ‬
‫ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﻟﻔﺮﺍﺵ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻪ ﻧﺠﺎﺳﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﺑﺎﻟﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺑﺄﺱ ﻓﻲ ﺣﺎﻝ ﺍﻟﺼﻼﺓ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺠﺎﺳﺔ‬
‫ﺭﻃﺒﺔ ﺗﺘﻌﺪﻯ ﺇﻟﻰ ﺍﻟﺜﻮﺏ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺛﻮﺏ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﺑﺪﻧﻪ ﻣﺬﻱ ﺃﻭ ﻭﺫﻱ‪ ،‬ﻟﻢ ﻳﺠﺐ‬
‫ﺇﺯﺍﻟﺘﻪ‪ .‬ﻓﺈﻥ ﺃﺯﺍﻟﻪ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﺍﻟﻘﺊ ﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﺜﻮﺏ ﺃﻭ‬
‫ﺍﻟﺒﺪﻥ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺧﻒ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﺟﻮﺭﺑﻪ ﺃﻭ ﺗﻜﺘﻪ ﺃﻭ ﻗﻠﻨﺴﻮﺗﻪ ﺃﻭ‬
‫ﻣﺎ ﻻ ﺗﺘﻢ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻣﻔﺮﺩﺍ‪ ،‬ﺷﺊ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ‬
‫ﺑﺎﻟﺼﻼﺓ ﻓﻴﻪ ﻭﺇﻥ ﻟﻢ ﻳﺰﻟﻪ‪ .‬ﻓﺈﻥ ﺃﺯﺍﻟﻪ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﻧﻔﺲ ﺳﺎﺋﻠﺔ ﻣﻦ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻨﺠﺲ‬
‫ﺍﻟﺜﻮﺏ ﻭﻻ ﺍﻟﺒﺪﻥ ﻭﻻ ﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻤﺎﺀ ﺇﺫﺍ ﻭﻗﻊ ﻓﻴﻪ ﺳﻮﻯ ﺍﻟﻮﺯﻍ‬
‫ﻭﺍﻟﻌﻘﺮﺏ ﺍﻟﻠﺬﻳﻦ ﺍﺳﺘﺜﻨﻴﻨﺎﻫﻤﺎ ﻓﻴﻤﺎ ﻣﻀﻰ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺛﻮﺏ ﺍﻹﻧﺴﺎﻥ ﻃﻴﻦ ﺍﻟﻄﺮﻳﻖ ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ‬
‫ﻓﻴﻪ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﻓﻴﻪ ﻧﺠﺎﺳﺔ‪ .‬ﻓﺈﺫﺍ ﺃﺗﻲ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﻳﺴﺘﺤﺐ‬
‫ﺇﺯﺍﻟﺘﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺛﻮﺏ ﺍﻹﻧﺴﺎﻥ ﻣﺎﺀ ﺍﻟﻤﻄﺮ ﻭﻗﺪ ﺧﺎﻟﻄﻪ ﺷﺊ ﻣﻦ‬
‫ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻐﻠﺐ ﺍﻟﻨﺠﺎﺳﺔ ﻋﻠﻰ ﺍﻟﻤﺎﺀ‪.‬‬
‫ﻓﺈﺫﺍ ﻏﻠﺒﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﺐ ﺇﺯﺍﻟﺘﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ ﺭﺟﻊ ﻋﻠﻰ‬
‫ﺛﻮﺏ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﺑﺪﻧﻪ ﻣﻦ ﺍﻟﻤﺎﺀ ﺍﻟﺬﻱ ﻳﺴﺘﻨﺠﻰ ﺑﻪ ﺃﻭ ﻳﻐﺘﺴﻞ ﺑﻪ ﻣﻦ‬

‫)‪(٥٤‬‬
 ‫ﺍﻟﺠﻨﺎﺑﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﻭﻗﻊ ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﻧﺠﺎﺳﺔ‬
‫ﻇﺎﻫﺮﺓ ﺛﻢ ﺭﺟﻊ ﻋﻠﻰ ﺍﻟﺜﻮﺏ ﺃﻭ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺟﺐ ﺇﺯﺍﻟﺘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﺛﻮﺑﺎﻥ‪ ،‬ﻭﺣﺼﻠﺖ ﻓﻲ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻧﺠﺎﺳﺔ‪،‬‬
‫ﻭﻟﻢ ﻳﻌﻠﻤﻪ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻏﺴﻠﻬﻤﺎ ﻣﻌﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺎﺀ‬
‫ﺻﻠﻰ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻪ ﺛﻮﺏ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﺃﺻﺎﺑﺘﻪ ﻧﺠﺎﺳﺔ‪ ،‬ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻧﺰﻋﻪ‪ ،‬ﻭﺃﻥ‬
‫ﻳﺼﻠﻲ ﻋﺮﻳﺎﻧﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﻧﺰﻋﻪ‪ ،‬ﺻﻠﻰ ﻓﻴﻪ‪ .‬ﻓﺈﺫﺍ ﺗﻤﻜﻦ‬
‫ﻣﻦ ﻧﺰﻋﻪ ﺃﻭ ﻏﺴﻠﻪ‪ ،‬ﻧﺰﻋﻪ ﺃﻭ ﻏﺴﻠﻪ ﻭﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﺜﻮﺏ ﺑﻮﻝ ﺍﻟﺨﻔﺎﺵ‪ ،‬ﻭﺟﺐ ﻏﺴﻞ ﺍﻟﻤﻮﺿﻊ‬
‫ﺍﻟﺬﻱ ﺃﺻﺎﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻌﺮﻓﻪ ﺑﻌﻴﻨﻪ‪ ،‬ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻛﻠﻪ‪ .‬ﻭﺍﻟﻤﺮﺃﺓ‬
‫ﺍﻟﻤﺮﺑﻴﺔ ﻟﻠﺼﺒﻲ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺛﻮﺏ ﻻ ﺗﻤﻠﻚ ﻏﻴﺮﻩ‪ ،‬ﻭﺗﺼﻴﺒﻪ‬
‫ﺍﻟﻨﺠﺎﺳﺔ ﻓﻲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻭﻻ ﻳﻤﻜﻨﻬﺎ ﺍﻟﺘﺤﺮﺯ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻻ ﺗﻘﺪﺭ‬
‫ﻋﻠﻰ ﻏﺴﻠﻪ ﻓﻲ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﻠﺘﻐﺴﻞ ﺛﻮﺑﻬﺎ ﻓﻲ ﻛﻞ ﻳﻮﻡ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻭﺗﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺷﺊ‪.‬‬
‫ﻭﺑﻮﻝ ﺍﻟﺼﺒﻲ ﻗﺒﻞ ﺃﻥ ﻳﻄﻌﻢ‪ ،‬ﻻ ﻳﺠﺐ ﻏﺴﻞ ﺍﻟﺜﻮﺏ ﻣﻨﻪ‪،‬‬
‫ﺑﻞ ﻳﺼﺐ ﺍﻟﻤﺎﺀ ﻋﻠﻴﻪ ﺻﺒﺎ‪ .‬ﻭﺑﻮﻝ ﺍﻟﺼﺒﻴﺔ ﻳﺠﺐ ﻏﺴﻠﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‬

‫)‪(٥٥‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﻌﻠﻢ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻢ ﺑﻔﺮﺍﺋﻀﻬﺎ ﻭﺳﻨﻨﻬﺎ‪ .‬ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪:‬‬
‫ﻗﺴﻢ ﻳﺘﻘﺪﻡ ﺣﺎﻝ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﺴﻢ ﻳﻘﺎﺭﻥ ﺣﺎﻝ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺬﻱ ﻳﺘﻘﺪﻡ ﺣﺎﻝ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺨﻤﺴﺔ ﺃﺷﻴﺎﺀ‪ :‬ﺃﺭﺑﻌﺔ ﻣﻨﻬﺎ‬
‫ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻤﻔﺮﻭﺽ ﻭﺍﻟﻤﺴﻨﻮﻥ‪ ،‬ﻭﺍﻟﺨﺎﻣﺲ ﻣﺴﻨﻮﻥ ﻟﻴﺲ ﺑﻤﻔﺮﻭﺽ‪.‬‬
‫ﻓﺎﻷﻭﻝ ﻣﻨﻬﺎ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ ﺍﻟﻌﻠﻢ ﺑﺄﻋﺪﺍﺩ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ﺍﻟﻌﻠﻢ ﺑﺄﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺍﻟﺮﺍﺑﻊ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻘﺒﻠﺔ‬
‫ﻭﺃﺣﻜﺎﻣﻬﺎ‪ .‬ﻭﺍﻟﻘﺴﻢ ﺍﻟﺨﺎﻣﺲ ﻣﻌﺮﻓﺔ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻓﻘﺪ ﻗﺪﻣﻨﺎﻩ ﻣﺴﺘﻮﻓﻰ‪ .‬ﻭﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻷﻗﺴﺎﻡ‬
‫ﺍﻷﺧﺮ‪ ،‬ﻓﻨﺤﻦ ﻧﻔﺮﺩ ﻟﻜﻞ ﻗﺴﻢ ﻣﻨﻬﺎ ﺑﺎﺑﺎ‪ ،‬ﻭﻧﺬﻛﺮ ﻣﺎ ﻓﻴﻪ‬
‫ﻣﺴﺘﻮﻓﻰ‪ ،‬ﻭﻧﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻤﻔﺮﻭﺽ ﻣﻨﻪ ﻭﺍﻟﻤﺴﻨﻮﻥ‪ ،‬ﺛﻢ ﻧﺘﺒﻊ ﺫﻟﻚ‬
‫ﺑﻤﺎ ﻳﻘﺎﺭﻥ ﺣﺎﻝ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﺴﻨﻦ‪ .‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‬
‫ﺑﺎﺏ ﺃﻋﺪﺍﺩ ﺍﻟﺼﻼﺓ ﻭﻋﺪﺩ ﺭﻛﻌﺎﺗﻬﺎ ﻣﻦ ﺍﻟﻤﻔﺮﻭﺽ ﻭﺍﻟﻤﺴﻨﻮﻥ‬
‫ﺍﻟﺼﻼﺓ ﺗﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪ :‬ﻣﻔﺮﻭﺽ ﻭﻣﺴﻨﻮﻥ‪ .‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﻳﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪ :‬ﻓﺮﺍﺋﺾ ﺍﻟﺤﻀﺮ ﻭﺳﻨﻨﻪ‪ ،‬ﻭﻓﺮﺍﺋﺾ ﺍﻟﺴﻔﺮ ﻭﺳﻨﻨﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﻓﺮﺍﺋﺾ ﺍﻟﺤﻀﺮ ﻓﺴﺒﻊ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ :‬ﺍﻟﻈﻬﺮ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‬

‫)‪(٥٦‬‬
 ‫ﺑﺘﺸﻬﺪﻳﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻐﻴﺮ ﺗﺴﻠﻴﻢ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﺑﺘﺴﻠﻴﻢ ﺑﻌﺪﻩ‪ .‬ﻭﻓﺮﻳﻀﺔ ﺍﻟﻌﺼﺮ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻭﻓﺮﻳﻀﺔ ﺍﻟﻤﻐﺮﺏ ﺛﻼﺙ‬
‫ﺭﻛﻌﺎﺕ ﺑﺘﺸﻬﺪﻳﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻐﻴﺮ ﺗﺴﻠﻴﻢ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ ﻓﻲ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﺑﺘﺴﻠﻴﻢ ﺑﻌﺪﻩ‪ .‬ﻭﻓﺮﻳﻀﺔ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﻣﺜﻞ ﻓﺮﻳﻀﺔ ﺍﻟﻈﻬﺮ‬
‫ﻭﺍﻟﻌﺼﺮ‪ .‬ﻭﻓﺮﻳﻀﺔ ﺍﻟﻐﺪﺍﺓ ﺭﻛﻌﺘﺎﻥ ﺑﺘﺸﻬﺪ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺗﺴﻠﻴﻢ ﺑﻌﺪﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﻨﻦ ﺍﻟﺤﻀﺮ ﻓﺄﺭﺑﻊ ﻭﺛﻼﺛﻮﻥ ﺭﻛﻌﺔ‪ :‬ﺛﻤﺎﻥ ﺭﻛﻌﺎﺕ ﺑﻌﺪ‬
‫ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﻗﺒﻞ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻭﺛﻤﺎﻥ ﺭﻛﻌﺎﺕ ﺑﻌﺪ ﺍﻟﻔﺮﻳﻀﺔ ﻗﺒﻞ‬
‫ﻓﺮﻳﻀﺔ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺑﻌﺪ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﺭﻛﻌﺘﺎﻥ ﻣﻦ‬
‫ﺟﻠﻮﺱ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﺗﻌﺪﺍﻥ ﺑﺮﻛﻌﺔ‪ ،‬ﻭﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬
‫ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺭﻛﻌﺘﺎﻥ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺑﺘﺸﻬﺪ ﻓﻲ ﻛﻞ ﺭﻛﻌﺘﻴﻦ ﻣﻦ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻮﺍﻓﻞ ﻛﻠﻬﺎ ﻭﺗﺴﻠﻴﻢ ﺑﻌﺪﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﻓﺮﺍﺋﺾ ﺍﻟﺴﻔﺮ ﻓﺈﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ :‬ﺍﻟﻈﻬﺮ ﺭﻛﻌﺘﺎﻥ‬
‫ﺑﺘﺸﻬﺪ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺗﺴﻠﻴﻢ ﺑﻌﺪﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺼﺮ‪ .‬ﻭﺍﻟﻤﻐﺮﺏ ﺛﻼﺙ‬
‫ﺭﻛﻌﺎﺕ ﻛﺤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﺤﻀﺮ‪ .‬ﻭﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﺭﻛﻌﺘﺎﻥ ﻛﺎﻟﻈﻬﺮ‬
‫ﻭﺍﻟﻌﺼﺮ‪ .‬ﻭﺭﻛﻌﺘﺎﻥ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ ﻛﺤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﺤﻀﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﻨﻦ ﺍﻟﺴﻔﺮ ﻓﺴﺒﻊ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ :‬ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺑﻌﺪ‬
‫ﺍﻟﻤﻐﺮﺏ ﻛﺤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﺤﻀﺮ‪ ،‬ﻭﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‬
‫ﻭﺭﻛﻌﺘﺎ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ .‬ﻓﻬﺬﻩ ﺳﺒﻊ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ .‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺼﻠﻲ‬
‫ﺍﻟﺮﻛﻌﺘﻴﻦ ﻣﻦ ﺟﻠﻮﺱ ﺍﻟﺘﻲ ﻳﺼﻠﻴﻬﻤﺎ ﻓﻲ ﺍﻟﺤﻀﺮ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻠﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬

‫)‪(٥٧‬‬
 ‫ﺑﺎﺏ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ‬
‫ﺇﻋﻠﻢ ﺃﻥ ﻟﻜﻞ ﺻﻼﺓ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻤﻔﺮﻭﺿﺔ ﻭﻗﺘﻴﻦ‪ :‬ﺃﻭﻻ ﻭﺁﺧﺮﺍ‪.‬‬
‫ﻓﺎﻟﻮﻗﺖ ﺍﻷﻭﻝ ﻭﻗﺖ ﻣﻦ ﻻ ﻋﺬﺭ ﻟﻪ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ ﻭﻗﺖ ﻟﻤﻦ ﻟﻪ ﻋﺬﺭ ﻣﻦ‬
‫ﺍﻟﻤﺮﺽ ﺃﻭ ﺍﻟﺴﻔﺮ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻤﻦ ﻟﻴﺲ ﻟﻪ ﻋﺬﺭ ﺃﻥ ﻳﺆﺧﺮ‬
‫ﺍﻟﺼﻼﺓ ﻣﻦ ﺃﻭﻝ ﻭﻗﺘﻬﺎ ﺇﻟﻰ ﺁﺧﺮﻩ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ ﺃﺧﺮﻫﺎ ﻛﺎﻥ ﻣﺨﻄﺌﺎ‬
‫ﻣﻬﻤﻼ ﻟﻔﻀﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻭﺇﻥ ﻟﻢ ﻳﺴﺘﺤﻖ ﺑﻪ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻷﻥ ﺍﻟﻠﻪ ﺗﺒﺎﺭﻙ‬
‫ﻭﺗﻌﺎﻟﻰ ﻗﺪ ﻋﻔﺎ ﻟﻪ ﻋﻦ ﺫﻟﻚ‪ .‬ﻭﺻﺎﺣﺐ ﺍﻟﻌﺬﺭ ﻳﺠﻮﺯ ﻟﻪ ﺗﺄﺧﻴﺮ ﺍﻟﺼﻼﺓ‬
‫ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻮﻗﺖ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ .‬ﻭﻳﻌﻠﻢ ﺯﻭﺍﻟﻬﺎ‬
‫ﺇﻣﺎ ﺑﺎﻷﺻﻄﺮﻻﺏ ﺃﻭ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﻬﻨﺪﻳﺔ ﺃﻭ ﻣﻴﺰﺍﻥ ﺍﻟﺸﻤﺲ‪ ،‬ﺃﻭ‬
‫ﻳﺴﺘﻘﺒﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﺒﻠﺔ ﻭﻳﺮﺍﻗﺐ ﺍﻟﺸﻤﺲ‪ .‬ﻓﺈﺫﺍ ﻭﺟﺪﻫﺎ ﻋﻠﻰ ﺣﺎﺟﺒﻪ‬
‫ﺍﻷﻳﻤﻦ‪ ،‬ﻋﻠﻢ ﺃﻥ ﺍﻟﺸﻤﺲ ﻗﺪ ﺯﺍﻟﺖ‪ .‬ﻓﺈﺫﺍ ﻋﺮﻑ ﺯﻭﺍﻟﻬﺎ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﻓﺮﻳﻀﺔ ﺍﻟﻈﻬﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﻦ ﻻ ﻳﺼﻠﻲ ﺍﻟﻨﻮﺍﻓﻞ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﻦ‬
‫ﻳﺼﻠﻲ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻗﺪﻣﻬﺎ ﻋﻠﻰ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ‬
‫ﻣﻨﻬﺎ‪ ،‬ﺻﻠﻰ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﻏﻴﺮ ﺗﺄﺧﻴﺮ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻏﻴﺮ ﻳﻮﻡ‬
‫ﺍﻟﺠﻤﻌﺔ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻋﻨﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‬
‫ﺍﻟﻔﺮﻳﻀﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻨﺎﻓﻠﺔ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻣﺎ ﺗﻘﺪﻳﻤﻬﺎ‬
‫ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ﺃﻭ ﺗﺄﺧﻴﺮﻫﺎ ﺇﻟﻰ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻓﺮﻳﻀﺔ ﺍﻟﻌﺼﺮ‪ .‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻭﻗﺖ ﻣﻦ ﻻ ﻋﺬﺭ ﻟﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻋﺬﺭ‪ ،‬ﻓﻮﻗﺘﻪ‬
‫ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ .‬ﺛﻢ ﻫﻮ ﻓﻲ ﻓﺴﺤﺔ ﺇﻟﻰ ﺍﺻﻔﺮﺍﺭﻫﺎ‪ .‬ﻭﺁﺧﺮ ﻭﻗﺖ‬

‫)‪(٥٨‬‬
 ‫ﺍﻟﻈﻬﺮ ﻟﻤﻦ ﻻ ﻋﺬﺭ ﻟﻪ‪ ،‬ﺇﺫﺍ ﺻﺎﺭﺕ ﺍﻟﺸﻤﺲ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺪﺍﻡ‪.‬‬
‫ﻭﻭﻗﺖ ﺍﻟﻌﺼﺮ ﻋﻨﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻓﻲ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪،‬‬
‫ﻭﻓﻲ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻳﺎﻡ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻳﺼﻠﻲ ﺍﻟﻨﻮﺍﻓﻞ ﻓﻲ ﻏﻴﺮ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‬
‫ﺻﻠﻰ ﺑﻴﻦ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺍﻟﺜﻤﺎﻧﻲ ﺭﻛﻌﺎﺕ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺍﻟﻌﺼﺮ ﺑﻼ‬
‫ﻓﺼﻞ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﺬﺭ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻪ ﻋﺬﺭ‪ ،‬ﻓﻬﻮ ﻓﻲ ﻓﺴﺤﺔ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ ﺻﻠﻰ ﺍﻟﻌﺼﺮ‪ .‬ﻭﻻ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻭﺃﻭﻝ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ ﻋﻨﺪ ﻏﻴﺒﻮﺑﺔ ﺍﻟﺸﻤﺲ‪ .‬ﻭﻋﻼﻣﺘﻪ‬
‫ﺳﻘﻮﻁ ﺍﻟﻘﺮﺹ‪ .‬ﻭﻋﻼﻣﺔ ﺳﻘﻮﻃﻪ ﻋﺪﻡ ﺍﻟﺤﻤﺮﺓ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻤﺸﺮﻕ‪.‬‬
‫ﻭﺁﺧﺮ ﻭﻗﺘﻪ ﺳﻘﻮﻁ ﺍﻟﺸﻔﻖ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﻤﺮﺓ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻤﻐﺮﺏ‪ .‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮﻩ ﻣﻦ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﺇﻟﻰ ﺁﺧﺮﻩ ﺇﻻ ﻟﻌﺬﺭ‪ .‬ﻭﻗﺪ ﺭﺧﺺ‬
‫ﻟﻠﻤﺴﺎﻓﺮ ﺗﺄﺧﻴﺮ ﺍﻟﻤﻐﺮﺏ ﺇﻟﻰ ﺭﺑﻊ ﺍﻟﻠﻴﻞ‪.‬‬
‫ﻭﺃﻭﻝ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﺳﻘﻮﻁ ﺍﻟﺸﻔﻖ‪ ،‬ﻭﺁﺧﺮﻩ ﺇﻟﻰ ﺛﻠﺚ‬
‫ﺍﻟﻠﻴﻞ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮﻩ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻮﻗﺖ ﺇﻻ ﻟﻌﺬﺭ ﺣﺴﺐ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻗﺪ ﺭﻭﻳﺖ ﺭﻭﺍﻳﺔ‪ :‬ﺃﻥ ﺁﺧﺮ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﻣﻤﺘﺪ‬
‫ﺇﻟﻰ ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻳﺠﻮﺯ ﺗﻘﺪﻳﻢ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‬
‫ﻗﺒﻞ ﺳﻘﻮﻁ ﺍﻟﺸﻔﻖ ﻓﻲ ﺍﻟﺴﻔﺮ ﻭﻋﻨﺪ ﺍﻷﻋﺬﺍﺭ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻣﻊ‬
‫ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻭﺃﻭﻝ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺍﻟﻤﺴﺘﻄﻴﺮ ﺍﻟﻤﻌﺘﺮﺽ ﻓﻲ‬
‫ﺃﻓﻖ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻫﻮ ﻭﻗﺖ ﻣﻦ ﻻ ﻋﺬﺭ ﻟﻪ‪ .‬ﻓﻤﻦ ﻛﺎﻥ ﻟﻪ ﻋﺬﺭ‪ ،‬ﻓﻬﻮ‬

‫)‪(٥٩‬‬
 ‫ﻭﻗﺘﻪ ﺇﻟﻰ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ .‬ﻓﺈﺫﺍ ﻃﻠﻌﺖ‪ ،‬ﻓﻘﺪ ﻓﺎﺗﺖ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻭﻗﺖ ﻧﻮﺍﻓﻞ ﺍﻟﻈﻬﺮ ﻣﻦ ﻋﻨﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﺇﻟﻰ ﺃﻥ ﻳﺼﻴﺮ ﺍﻟﻔﺊ‬
‫ﻋﻠﻰ ﻗﺪﻣﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺻﺎﺭ ﻛﺬﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺻﻠﻰ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ﺷﻴﺌﺎ‪،‬‬
‫ﺑﺪﺃ ﺑﺎﻟﻔﺮﻳﻀﺔ ﺃﻭﻻ‪ ،‬ﻭﻳﺆﺧﺮ ﺍﻟﻨﻮﺍﻓﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﻣﻨﻬﺎ ﺭﻛﻌﺔ‬
‫ﺃﻭ ﺭﻛﻌﺘﻴﻦ ﻓﻠﻴﺘﻤﻤﻬﺎ‪ ،‬ﻭﻟﻴﺨﻔﻒ ﻗﺮﺍﺀﺗﻬﺎ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺍﻟﻔﺮﺽ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻳﺼﻠﻲ ﻧﻮﺍﻓﻞ ﺍﻟﻌﺼﺮ ﻣﺎ ﺑﻴﻦ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻈﻬﺮ ﺇﻟﻰ ﺃﻥ‬
‫ﻳﺼﻴﺮ ﺍﻟﻔﺊ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺪﺍﻡ‪ .‬ﻓﺈﻥ ﺻﺎﺭ ﻛﺬﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺻﻠﻰ‬
‫ﺷﻴﺌﺎ ﻣﻨﻬﺎ‪ ،‬ﺑﺪﺃ ﺑﺎﻟﻌﺼﺮ‪ ،‬ﻭﺃﺧﺮ ﺍﻟﻨﻮﺍﻓﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﻣﻨﻬﺎ‬
‫ﺷﻴﺌﺎ‪ ،‬ﺃﺗﻢ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺍﻟﻌﺼﺮ‪.‬‬
‫ﻭﻭﻗﺖ ﻧﻮﺍﻓﻞ ﺍﻟﻤﻐﺮﺏ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻓﺮﺿﻪ ﺇﻟﻰ ﺳﻘﻮﻁ ﺍﻟﺸﻔﻖ‪.‬‬
‫ﻓﺈﻥ ﺳﻘﻂ ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺻﻠﻰ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﺃﺧﺮﻫﺎ ﺇﻟﻰ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ‬
‫ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻭﻗﺖ ﺍﻟﺮﻛﻌﺘﻴﻦ ﻣﻦ ﺟﻠﻮﺱ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﻦ‬
‫ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺻﻼﺓ‪ ،‬ﺃﺧﺮﻫﺎ ﺇﻟﻰ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻳﺨﺘﻢ‬
‫ﺻﻼﺗﻪ ﺑﻬﺎﺗﻴﻦ ﺍﻟﺮﻛﻌﺘﻴﻦ‪.‬‬
‫ﻭﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺑﻌﺪ ﺍﻧﺘﺼﺎﻓﻪ ﺇﻟﻰ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ .‬ﻭﻛﻠﻤﺎ‬
‫ﻗﺎﺭﺏ ﺍﻟﻔﺠﺮ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻓﺈﻥ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺻﻠﻰ ﻣﻦ‬
‫ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺷﻴﺌﺎ‪ ،‬ﺑﺪﺃ ﺑﺼﻼﺓ ﺍﻟﻐﺪﺍﺓ ﻭﺃﺧﺮ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﺃﺗﻢ‬
‫ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺧﻔﻒ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻴﻬﺎ‪ ،‬ﺛﻢ ﺻﻠﻰ ﺍﻟﻐﺪﺍﺓ‪ .‬ﻓﺈﻥ ﻗﺎﻡ ﺇﻟﻰ‬

‫)‪(٦٠‬‬
 ‫ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻗﺪ ﻗﺎﺭﺏ ﺍﻟﻔﺠﺮ‪ ،‬ﺧﻔﻒ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻗﺘﺼﺮ ﻣﻦ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻻ ﻳﻄﻮﻝ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻟﺌﻼ‬
‫ﻳﻔﻮﺗﻪ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺗﻘﺪﻳﻢ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻓﻲ ﺃﻭﻟﻪ ﺇﻻ ﻟﻤﺴﺎﻓﺮ ﻳﺨﺎﻑ ﻓﻮﺗﻬﺎ‬
‫ﺃﻭ ﺷﺎﺏ ﻳﻤﻨﻌﻪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺭﻃﻮﺑﺔ ﺭﺃﺳﻪ‪ ،‬ﻭﻻ ﻳﺠﻌﻞ‬
‫ﺫﻟﻚ ﻋﺎﺩﺓ‪ ،‬ﻭﺃﻥ ﻳﻘﻀﻲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻓﻲ ﺍﻟﻐﺪﺍﺓ ﺃﻓﻀﻞ ﻣﻦ ﺃﻥ ﻳﻘﺪﻣﻬﺎ‬
‫ﻓﻲ ﺃﻭﻝ ﺍﻟﻠﻴﻞ‪.‬‬
‫ﻭﻭﻗﺖ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ ﻋﻨﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺫﻟﻚ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ .‬ﻓﺈﻥ ﻃﻠﻊ ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺻﻠﻰ ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‬
‫ﺷﻴﺌﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻃﻠﻮﻉ ﺍﻟﺤﻤﺮﺓ‪.‬‬
‫ﻓﺈﺫﺍ ﻃﻠﻌﺖ ﺍﻟﺤﻤﺮﺓ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻤﺸﺮﻕ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺒﺪﺍﺀﺓ ﺑﺎﻟﻔﺮﺽ‬
‫ﻭﻣﻦ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﻓﺮﻳﻀﺔ‪ ،‬ﻓﻠﻴﺼﻠﻬﺎ ﺃﻱ ﻭﻗﺖ ﺫﻛﺮﻫﺎ ﻣﻦ‬
‫ﻟﻴﻞ ﺃﻭ ﻧﻬﺎﺭ ﻣﺎ ﻟﻢ ﻳﺘﻀﻴﻖ ﻭﻗﺖ ﻓﺮﻳﻀﺔ ﺣﺎﺿﺮﺓ‪ .‬ﻓﺈﻥ ﺗﻀﻴﻖ ﻭﻗﺖ‬
‫ﺻﻼﺓ ﺣﺎﺿﺮﺓ‪ ،‬ﺑﺪﺃ ﺑﻬﺎ ﺛﻢ ﺑﺎﻟﺘﻲ ﻓﺎﺗﺘﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﻓﻲ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﺤﺎﺿﺮﺓ ﻓﻲ ﺃﻭﻝ ﻭﻗﺘﻬﺎ ﻭﻗﺪ ﺻﻠﻰ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‪ ،‬ﻭﻗﺪ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﻭﻛﺎﻥ‬
‫ﻧﺴﻴﻬﺎ ﺛﻢ ﺫﻛﺮﻫﺎ ﻗﺒﻞ ﺍﻟﻔﺮﺍﻍ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻴﻌﺪﻝ ﺑﻨﻴﺘﻪ ﺇﻟﻰ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﻔﺎﺋﺘﺔ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻨﻬﺎ ﺍﻟﺼﻼﺓ ﺍﻟﺤﺎﺿﺮﺓ‪.‬‬
‫ﻭﻳﺼﻠﻲ ﺭﻛﻌﺘﻲ ﺍﻻﺣﺮﺍﻡ ﻭﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ‬
‫ﻭﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻭﻗﺖ ﺻﻼﺓ ﻓﺮﻳﻀﺔ‬
‫ﻗﺪ ﺗﻀﻴﻖ ﻭﻗﺘﻬﺎ‪.‬‬

‫)‪(٦١‬‬
 ‫ﻭﻣﻦ ﻓﺎﺗﻪ ﺷﺊ ﻣﻦ ﺻﻼﺓ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻓﻠﻴﻘﻀﻬﺎ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ ﻣﻦ‬
‫ﻟﻴﻞ ﺃﻭ ﻧﻬﺎﺭ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻭﻗﺖ ﻓﺮﻳﻀﺔ‪ ،‬ﺃﻭ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺃﻭ‬
‫ﻏﺮﻭﺑﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﺮﻩ ﺻﻼﺓ ﺍﻟﻨﻮﺍﻓﻞ ﻭﻗﻀﺎﺅﻫﺎ ﻓﻲ ﻫﺬﻳﻦ ﺍﻟﻮﻗﺘﻴﻦ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩﺕ ﺭﻭﺍﻳﺔ ﺑﺠﻮﺍﺯ ﺍﻟﻨﻮﺍﻓﻞ ﻓﻲ ﺍﻟﻮﻗﺘﻴﻦ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻧﺎﻫﻤﺎ‪.‬‬
‫ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻣﺨﻄﺌﺎ‪ ،‬ﻟﻜﻦ ﺍﻷﺣﻮﻁ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻗﻀﺎﺀ ﻣﺎ ﻓﺎﺕ ﺑﺎﻟﻠﻴﻞ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻭﻗﻀﺎﺀ ﻣﺎ ﻓﺎﺕ ﺑﺎﻟﻨﻬﺎﺭ‬
‫ﺑﺎﻟﻠﻴﻞ‪.‬‬
‫ﻓﻤﻦ ﺻﻠﻰ ﺍﻟﻔﺮﺽ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﻋﺎﻣﺪﺍ ﺃﻭ ﻧﺎﺳﻴﺎ ﺛﻢ ﻋﻠﻢ‬
‫ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﺼﻼﺓ ﻟﻢ ﻳﻔﺮﻍ‬
‫ﻣﻨﻬﺎ ﺑﻌﺪ ﺛﻢ ﺩﺧﻞ ﻭﻗﺘﻬﺎ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﺕ ﻋﻨﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ‬
‫ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﺼﻼﺓ ﺇﻻ ﺑﻌﺪ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺑﺪﺧﻮﻝ ﻭﻗﺘﻬﺎ ﺃﻭ ﺃﻥ ﻳﻐﻠﺐ‬
‫ﻋﻠﻰ ﻇﻨﻪ ﺫﻟﻚ‪.‬‬
‫ﺑﺎﺏ ﻣﻌﺮﻓﺔ ﺍﻟﻘﺒﻠﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﻘﺒﻠﺔ ﻭﺍﺟﺒﺔ ﻟﻠﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﺍﺳﺘﻘﺒﺎﻟﻬﺎ‬
‫ﻋﻨﺪ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻭﻋﻨﺪ ﺍﺣﺘﻀﺎﺭ ﺍﻷﻣﻮﺍﺕ ﻭﺩﻓﻨﻬﻢ‪ .‬ﻭﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ‬
‫ﻭﺍﺟﺐ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ ﻓﺮﺍﺋﻀﻬﺎ ﻭﺳﻨﻨﻬﺎ ﻣﻊ ﺍﻟﺘﻤﻜﻦ ﻭﻋﺪﻡ‬
‫ﺍﻻﻋﺘﺬﺍﺭ‪.‬‬
‫ﻭﺍﻟﻘﺒﻠﺔ ﻫﻲ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻫﻲ ﻗﺒﻠﺔ ﻣﻦ ﻛﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ .‬ﻓﻤﻦ‬
‫ﺧﺮﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻛﺎﻥ ﻗﺒﻠﺘﻪ ﺍﻟﻤﺴﺠﺪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﺤﺮﻡ‪.‬‬

‫)‪(٦٢‬‬
 ‫ﻓﺈﻥ ﻧﺄﻯ ﻋﻦ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻓﺮﺿﻪ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻰ ﺍﻟﺤﺮﻡ‪.‬‬
‫ﻭﻣﻌﺮﻓﺔ ﺍﻟﻘﺒﻠﺔ ﺗﺤﺼﻞ ﺑﺎﻟﻤﺸﺎﻫﺪﺓ ﻟﻤﻦ ﻗﺮﺏ ﻣﻨﻬﺎ‪ .‬ﻭﻣﻦ ﻧﺄﻯ ﻋﻨﻬﺎ‬
‫ﺗﺤﺼﻞ ﻟﻪ ﺑﻌﻼﻣﺎﺗﻬﺎ‪ .‬ﻭﻣﻦ ﻋﻼﻣﺎﺗﻬﺎ ﺃﻧﻪ ﺇﺫﺍ ﺭﺍﻋﻰ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‬
‫ﺛﻢ ﺍﺳﺘﻘﺒﻞ ﻋﻴﻦ ﺍﻟﺸﻤﺲ ﺑﻼ ﺗﺄﺧﻴﺮ‪ ،‬ﻓﺈﺫﺍ ﺭﺁﻫﺎ ﻋﻠﻰ ﺣﺎﺟﺒﻬﺎ‬
‫ﺍﻷﻳﻤﻦ ﻓﻲ ﺣﺎﻝ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻋﻠﻢ ﺃﻧﻪ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﺪ‬
‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﺟﻌﻞ ﺍﻟﻔﺠﺮ ﻋﻠﻰ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻭﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻋﻨﺪ ﻏﺮﻭﺑﻬﺎ ﺟﻌﻞ ﺍﻟﺸﻔﻖ ﻋﻠﻰ ﻳﺪﻩ ﺍﻟﻴﻤﻨﻰ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺑﺎﻟﻠﻴﻞ‪،‬‬
‫ﺟﻌﻞ ﺍﻟﺠﺪﻱ ﻋﻠﻰ ﻣﻨﻜﺒﻪ ﺍﻷﻳﻤﻦ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﻋﻼﻣﺎﺕ ﻟﻤﻦ ﻛﺎﻥ‬
‫ﺗﻮﺟﻪ ﺇﻟﻰ ﺍﻟﺮﻛﻦ ﺍﻟﻌﺮﺍﻗﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺧﺮﺍﺳﺎﻥ ﻭﻓﺎﺭﺱ‬
‫ﻭﺧﻮﺯﺳﺘﺎﻥ ﻭﻣﻦ ﻭﺍﻻﻫﻢ‪ .‬ﻓﺄﻣﺎ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻓﺈﻧﻬﻢ ﻳﺘﻮﺟﻬﻮﻥ ﺇﻟﻰ ﺍﻟﺮﻛﻦ‬
‫ﺍﻟﻴﻤﺎﻧﻲ‪ .‬ﻭﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻳﺘﻮﺟﻬﻮﻥ ﺇﻟﻰ ﺍﻟﺮﻛﻦ ﺍﻟﺸﺎﻣﻲ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻐﺮﺏ‬
‫ﻳﺘﻮﺟﻬﻮﻥ ﺇﻟﻰ ﺍﻟﺮﻛﻦ ﺍﻟﻐﺮﺑﻲ‪ .‬ﻓﺈﺫﺍ ﻧﺎﺅﺍ ﻋﻦ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻧﺖ ﻋﻼﻣﺎﺗﻬﻢ‬
‫ﻏﻴﺮ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ‪.‬‬
‫ﻭﻣﺘﻰ ﺣﺼﻞ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺑﺮ ﻭﺃﻃﺒﻘﺖ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﻐﻴﻢ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ‬
‫ﻣﺤﺒﻮﺳﺎ ﻓﻲ ﺑﻴﺖ‪ ،‬ﺃﻭ ﺑﺤﻴﺚ ﻻ ﻳﺠﺪ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺩﺧﻞ‬
‫ﻭﻗﺖ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻴﺼﻞ ﺇﻟﻰ ﺃﺭﺑﻊ ﺟﻬﺎﺕ ﺃﺭﺑﻊ ﺩﻓﻌﺎﺕ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﻣﻬﻠﺔ ﻭﺗﻤﻜﻦ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ ﻟﻀﺮﻭﺭﺓ ﺃﻭ ﺧﻮﻑ‪،‬‬
‫ﻓﻠﻴﺼﻞ ﺇﻟﻰ ﺃﻱ ﺟﻬﺔ ﺷﺎﺀ ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﻣﻦ ﺗﻮﺟﻪ ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﻤﺸﺮﻕ ﻗﺎﻃﺒﺔ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﻴﺎﺳﺮ ﻗﻠﻴﻼ ﻟﻴﻜﻮﻥ ﻣﺘﻮﺟﻬﺎ ﺇﻟﻰ‬
‫ﺍﻟﺤﺮﻡ‪ .‬ﺑﺬﻟﻚ ﺟﺎﺀ ﺍﻷﺛﺮ ﻋﻨﻬﻢ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬

‫)‪(٦٣‬‬
 ‫ﻭﻣﻦ ﺻﻠﻰ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﻘﺒﻠﺔ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺈﻥ ﺻﻼﻫﺎ ﻧﺎﺳﻴﺎ ﺃﻭ ﻟﺸﺒﻬﺔ‪ ،‬ﺛﻢ ﺗﺒﻴﻦ ﺃﻧﻪ ﺻﻠﻰ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﻘﺒﻠﺔ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻮﻗﺖ ﺑﺎﻗﻴﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﻗﺖ‬
‫ﺧﺎﺭﺟﺎ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪ .‬ﻭﻗﺪ ﺭﻭﻳﺖ ﺭﻭﺍﻳﺔ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺻﻠﻰ ﺇﻟﻰ ﺍﺳﺘﺪﺑﺎﺭ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺑﻌﺪ ﺧﺮﻭﺝ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺣﻮﻁ ﻭﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﻟﻠﻤﺴﺎﻓﺮ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻨﻮﺍﻓﻞ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﻳﺘﻮﺟﻪ ﺇﻟﻰ‬
‫ﺣﻴﺚ ﺗﻮﺟﻬﺖ‪ ،‬ﻷﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻗﺎﻝ‪ " :‬ﻓﺄﻳﻨﻤﺎ ﺗﻮﻟﻮﺍ ﻓﺜﻢ ﻭﺟﻪ ﺍﻟﻠﻪ "‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻫﺬﺍ ﻓﻲ ﺍﻟﻨﻮﺍﻓﻞ ﺧﺎﺻﺔ ﻓﻲ‬
‫ﺣﺎﻝ ﺍﻟﺴﻔﺮ " ﻓﺄﻣﺎ ﺍﻟﻔﺮﺍﺋﺾ ﻓﻼ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﻋﻠﻰ‬
‫ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻭﻋﺪﺩ ﻓﺼﻮﻟﻬﺎ‬
‫ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﺳﻨﺘﺎﻥ ﻣﺆﻛﺪﺗﺎﻥ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻔﺮﺍﺋﺾ ﻣﻦ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﻻ ﻳﻨﺒﻐﻲ ﺗﺮﻛﻬﻤﺎ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﺃﺷﺪﻫﻤﺎ‬
‫ﺗﺄﻛﻴﺪﺍ ﻓﻲ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ ﻭﺍﻟﻤﻐﺮﺏ‪ .‬ﻭﻟﻮ ﺃﻥ ﺍﻧﺴﺎﻧﺎ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻹﻗﺎﻣﺔ‬
‫ﻭﺣﺪﻫﺎ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﺃﺟﺰﺃﻩ‪ .‬ﻓﺈﻥ ﺗﺮﻙ ﺍﻹﻗﺎﻣﺔ ﺃﻳﻀﺎ‪،‬‬
‫ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﻣﺎﺿﻴﺔ‪ ،‬ﻭﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻜﻮﻥ‬
‫ﺗﺎﺭﻛﺎ ﻓﻀﻼ ﻭﻣﻬﻤﻼ ﺳﻨﺔ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺗﺮﻙ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻣﻌﺎ ﻓﻲ ﺻﻼﺓ ﺍﻟﺠﻤﺎﻋﺔ‪ .‬ﻓﻤﻦ‬

‫)‪(٦٤‬‬
 ‫ﺗﺮﻛﻬﻤﺎ‪ ،‬ﻓﻼ ﺟﻤﺎﻋﺔ ﻟﻪ‪ .‬ﻭﻣﻦ ﺃﺫﻥ ﻭﺃﻗﺎﻡ ﻟﻴﺼﻠﻲ ﻭﺣﺪﻩ‪ ،‬ﺛﻢ ﺟﺎﺀﻩ‬
‫ﻗﻮﻡ ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺼﻠﻮﺍ ﺟﻤﺎﻋﺔ‪ ،‬ﻓﻌﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻣﻌﺎ‪،‬‬
‫ﻭﻻ ﻳﺪﺧﻞ ﺑﻤﺎ ﺗﻘﺪﻡ ﻣﻨﻬﻤﺎ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﺫﺍ ﺩﺧﻞ ﻗﻮﻡ ﺍﻟﻤﺴﺠﺪ‪،‬‬
‫ﻭﻗﺪ ﺻﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻳﻘﺘﺪﻯ ﺑﻪ ﻓﻲ ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺠﻤﻌﻮﺍ‬
‫ﻓﻠﻴﺲ ﻋﻠﻴﻬﻢ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ‪ ،‬ﺑﻞ ﻳﺘﻘﺪﻡ ﺃﺣﺪﻫﻢ ﻭﻳﺠﻤﻊ ﺑﻬﻢ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺩﺧﻞ ﻓﻲ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻓﻠﻴﻨﺼﺮﻑ ﻭﻟﻴﺆﺫﻥ‪ ،‬ﻭﻟﻴﻘﻢ ﻣﺎ ﻟﻢ ﻳﺮﻛﻊ‪ ،‬ﺛﻢ ﻳﺴﺘﺄﻧﻒ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺇﻥ ﺗﺮﻛﻬﻤﺎ ﻧﺎﺳﻴﺎ‪ ،‬ﺣﺘﻰ ﺩﺧﻞ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺛﻢ ﺫﻛﺮ‪ ،‬ﻣﻀﻰ ﻓﻲ‬
‫ﺻﻼﺗﻪ‪ ،‬ﻭﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ‪ .‬ﻭﻣﻦ ﺃﻗﺎﻡ ﻭﺩﺧﻞ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺛﻢ ﺃﺣﺪﺙ‬
‫ﻣﺎ ﻳﺠﺐ ﺑﻪ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻹﻗﺎﻣﺔ ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻗﺪ ﺗﻜﻠﻢ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﻴﺪ ﺍﻹﻗﺎﻣﺔ ﺃﻳﻀﺎ‪ .‬ﻭﻣﻦ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﻭﺃﺭﺍﺩ‬
‫ﻗﻀﺎﺀﻫﺎ‪ ،‬ﻗﻀﺎﻫﺎ ﻛﻤﺎ ﻓﺎﺗﺘﻪ ﺑﺄﺫﺍﻥ ﻭﺇﻗﺎﻣﺔ ﺃﻭ ﺑﺈﻗﺎﻣﺔ‪.‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ‪ ،‬ﺑﻞ ﻳﺘﺸﻬﺪﻥ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ‬
‫ﺑﺪﻻ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﺃﺫﻥ ﻭﺃﻗﻤﻦ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ ﻟﻬﻦ ﺇﻻ ﺃﻧﻬﻦ ﻻ‬
‫ﻳﺮﻓﻌﻦ ﺃﺻﻮﺍﺗﻬﻦ ﺃﻛﺜﺮ ﻣﻦ ﺇﺳﻤﺎﻉ ﺃﻧﻔﺴﻬﻦ‪ ،‬ﻭﻻ ﻳﺴﻤﻌﻦ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻭﻻ ﻳﺆﺫﻥ ﻭﻻ ﻳﻘﻴﻢ ﺇﻻ ﻣﻦ ﻳﻮﺛﻖ ﺑﺪﻳﻨﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﺆﺫﻥ‬
‫ﻏﻴﺮ ﻣﻮﺛﻮﻕ ﺑﺪﻳﻨﻪ‪ ،‬ﺃﺫﻧﺖ ﻟﻨﻔﺴﻚ ﻭﺃﻗﻤﺖ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺻﻠﻴﺖ‬
‫ﺧﻠﻒ ﻣﻦ ﻻ ﻳﻘﺘﺪﻯ ﺑﻪ‪ ،‬ﺃﺫﻧﺖ ﻟﻨﻔﺴﻚ ﻭﺃﻗﻤﺖ‪ .‬ﻭﺇﺫﺍ ﺻﻠﻴﺖ‪.‬‬
‫ﺧﻠﻒ ﻣﻦ ﻳﻘﺘﺪﻯ ﺑﻪ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻚ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ‪ ،‬ﻭﺇﻥ ﻟﺤﻘﺖ‬
‫ﺑﻌﺾ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻓﺎﺗﺘﻚ ﺍﻟﺼﻼﺓ ﻣﻌﻪ‪ ،‬ﺃﺫﻧﺖ ﻟﻨﻔﺴﻚ ﻭﺃﻗﻤﺖ‪.‬‬

‫)‪(٦٥‬‬
 ‫ﻭﺇﺫﺍ ﺩﺧﻠﺖ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻣﻦ ﻻ ﻳﻘﺘﺪﻯ ﺑﻪ‪ ،‬ﻭﺧﺸﻴﺖ‪:‬‬
‫ﺇﻥ ﺍﺷﺘﻐﻠﺖ ﺑﺎﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ‪ ،‬ﻓﺎﺗﺘﻚ ﺍﻟﺼﻼﺓ‪ ،‬ﺟﺎﺯ ﻟﻚ ﺍﻻﻗﺘﺼﺎﺭ‬
‫ﻋﻠﻰ ﺍﻟﺘﻜﺒﻴﺮﺗﻴﻦ ﻭﻋﻠﻰ ﻗﻮﻟﻚ‪ " :‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ‪ ،‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ "‬
‫ﺛﻢ ﺗﺪﺧﻞ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻘﻮﻝ ﺃﻧﺖ ﻣﺎ ﻳﺘﺮﻛﻪ‬
‫ﻣﻦ ﻗﻮﻝ‪ " :‬ﺣﻲ ﻋﻠﻰ ﺧﻴﺮ ﺍﻟﻌﻤﻞ‪ ،‬ﺣﻲ ﻋﻠﻰ ﺧﻴﺮ ﺍﻟﻌﻤﻞ "‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺆﺫﻥ ﺍﻟﺼﺒﻲ ﺍﻟﺬﻱ ﻟﻢ ﻳﺒﻠﻎ ﺍﻟﺤﻠﻢ‪ ،‬ﻭﻳﻘﻴﻢ‪.‬‬
‫ﻭﺇﻥ ﺗﻮﻟﻰ ﺫﻟﻚ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻷﺫﺍﻥ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ‪ .‬ﻓﻤﻦ ﺃﺫﻥ ﻗﺒﻞ ﺩﺧﻮﻝ‬
‫ﺍﻟﻮﻗﺖ‪ ،‬ﺃﻋﺎﺩﻩ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ‪ .‬ﻭﻳﺠﻮﺯ ﺗﻘﺪﻳﻢ ﺍﻷﺫﺍﻥ ﻓﻲ ﺻﻼﺓ‬
‫ﺍﻟﻐﺪﺍﺓ ﺧﺎﺻﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﺇﻋﺎﺩﺗﻪ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻭﺩﺧﻮﻝ‬
‫ﻭﻗﺘﻪ‪.‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺃﻻ ﻳﺆﺫﻥ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻭﻫﻮ ﻋﻠﻰ ﻃﻬﺮ‪ .‬ﻓﺈﻥ ﺃﺫﻥ ﻭﻫﻮ‬
‫ﻋﻠﻰ ﻏﻴﺮ ﻃﻬﺮ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺟﻨﺒﺎ‪ ،‬ﺃﺟﺰﺃﻩ‪ .‬ﻭﻻ ﻳﻘﻴﻢ ﺇﻻ ﻭﻫﻮ ﻋﻠﻰ‬
‫ﻃﻬﺮ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺆﺫﻥ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﺭﺍﻛﺐ ﺃﻭ ﻣﺎﺵ‪ .‬ﻭﻻ ﻳﻘﻴﻢ‬
‫ﺇﻻ ﻭﻫﻮ ﻗﺎﺋﻢ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺆﺫﻥ ﺍﻹﻧﺴﺎﻥ ﻭﻭﺟﻬﻪ ﺇﻟﻰ ﻏﻴﺮ‬
‫ﺍﻟﻘﺒﻠﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺇﺫﺍ ﺷﻬﺪ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ‪ ،‬ﺍﺳﺘﻘﺒﻞ ﺑﻬﻤﺎ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻭﻻ ﻳﻘﻴﻢ‬
‫ﺇﻻ ﻭﻭﺟﻬﻪ ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺘﻜﻠﻢ ﻓﻲ ﺣﺎﻝ ﺍﻷﺫﺍﻥ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻜﻼﻡ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﻹﻗﺎﻣﺔ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ " :‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ "‪ ،‬ﻓﻘﺪ ﺣﺮﻡ ﺍﻟﻜﻼﻡ ﻋﻠﻰ‬

‫)‪(٦٦‬‬
 ‫ﺍﻟﺤﺎﺿﺮﻳﻦ ﺇﻻ ﺑﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺼﻼﺓ ﻣﻦ ﺗﻘﺪﻳﻢ ﺇﻣﺎﻡ ﺃﻭ ﺗﺴﻮﻳﺔ ﺻﻒ‪.‬‬
‫ﻭﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﺟﺐ ﻓﻲ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ‪ .‬ﻓﻤﻦ ﻗﺪﻡ ﺣﺮﻓﺎ ﻣﻨﻪ ﻋﻠﻰ‬
‫ﺣﺮﻑ‪ ،‬ﺭﺟﻊ ﻓﻘﺪﻡ ﺍﻟﻤﺆﺧﺮ ﻭﺃﺧﺮ ﺍﻟﻤﻘﺪﻡ ﻣﻨﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﺜﻮﻳﺐ ﻓﻲ ﺍﻷﺫﺍﻥ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻟﻤﺆﺫﻥ ﺇﺷﻌﺎﺭ ﻗﻮﻡ ﺑﺎﻷﺫﺍﻥ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺗﻜﺮﺍﺭ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ ﺩﻓﻌﺘﻴﻦ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻗﻮﻝ " ﺍﻟﺼﻼﺓ ﺧﻴﺮ ﻣﻦ ﺍﻟﻨﻮﻡ " ﻓﻲ ﺍﻷﺫﺍﻥ‪ .‬ﻓﻤﻦ ﻓﻌﻞ‬
‫ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻣﺒﺪﻋﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻷﺫﺍﻥ ﻟﺸﺊ ﻣﻦ ﺻﻼﺓ ﺍﻟﻨﻮﺍﻓﻞ‪.‬‬
‫ﻭﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﺟﻤﻴﻌﺎ ﻣﻮﻗﻮﻓﺎﻥ‪ ،‬ﻻ ﻳﺒﻴﻦ ﻓﻴﻬﻤﺎ ﺍﻻﻋﺮﺍﺏ‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺫﺍﻥ ﻣﺮﺗﻼ ﻭﺍﻹﻗﺎﻣﺔ ﺣﺪﺭﺍ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻔﺼﺢ‬
‫ﻓﻴﻬﻤﺎ ﺑﺎﻟﺤﺮﻭﻑ‪ ،‬ﻭﺑﺎﻟﻬﺎﺀ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﺳﻤﻊ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﺃﻥ ﻳﻘﻮﻝ ﻣﻊ ﻧﻔﺴﻪ ﻛﻤﺎ‬
‫ﻳﺴﻤﻌﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺆﺫﻥ ﺍﻟﺮﺟﻞ ﻭﻳﻘﻴﻢ ﻏﻴﺮﻩ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻔﺼﻞ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﻴﻦ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﺑﺠﻠﺴﺔ ﺃﻭ ﺧﻄﻮﻩ ﺃﻭ ﺳﺠﺪﺓ‪ .‬ﻭﺃﻓﻀﻞ‬
‫ﺫﻟﻚ ﺍﻟﺴﺠﺪﺓ‪ ،‬ﺇﻻ ﻓﻲ ﺍﻟﻤﻐﺮﺏ ﺧﺎﺻﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴﺠﺪ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻳﻜﻔﻲ‬
‫ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺑﺨﻄﻮﺓ ﺃﻭ ﺟﻠﺴﺔ ﺧﻔﻴﻔﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪.‬‬
‫ﺟﺎﺯ ﺃﻥ ﻳﺆﺫﻥ ﺇﺫﺍ ﺻﻠﻰ ﺳﺖ ﺭﻛﻌﺎﺕ ﻣﻦ ﻧﻮﺍﻓﻞ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﺛﻢ ﻳﻘﻴﻢ ﺑﻌﺪ‬
‫ﺍﻟﺜﻤﺎﻧﻲ ﺭﻛﻌﺎﺕ‪ .‬ﻭﻛﺬﻟﻚ ﻳﺆﺫﻥ ﺍﻟﻌﺼﺮ ﺑﻌﺪ ﺳﺖ ﺭﻛﻌﺎﺕ ﻣﻦ ﻧﻮﺍﻓﻞ‬
‫ﺍﻟﻌﺼﺮ‪ ،‬ﺛﻢ ﻳﻘﻴﻢ ﺑﻌﺪ ﺍﻟﺜﻤﺎﻧﻲ ﺭﻛﻌﺎﺕ‪ .‬ﻭﺇﺫﺍ ﺳﺠﺪ ﺍﻹﻧﺴﺎﻥ ﺑﻴﻦ‬
‫ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ‪ ،‬ﻳﻘﻮﻝ ﻓﻲ ﺳﺠﻮﺩﻩ‪ " :‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻞ ﻗﻠﺒﻲ ﺑﺎﺭﺍ ﻭﺭﺯﻗﻲ‬
‫ﺩﺍﺭﺍ‪ ،‬ﻭﺍﺟﻌﻞ ﻟﻲ ﻋﻨﺪ ﻗﺒﺮ ﻧﺒﻴﻚ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻣﺴﺘﻘﺮ‬

‫)‪(٦٧‬‬
 ‫ﻭﻗﺮﺍﺭﺍ "‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺮﻓﻊ ﺍﻟﺮﺟﻞ ﺻﻮﺗﻪ ﺑﺎﻷﺫﺍﻥ ﻓﻲ ﻣﻨﺰﻟﻪ‪ .‬ﻓﺈﻥ‬
‫ﺫﻟﻚ ﻳﻨﻔﻲ ﺍﻟﻌﻠﻞ ﻭﺍﻷﺳﻘﺎﻡ‪.‬‬
‫ﻭﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﺧﻤﺴﺔ ﻭﺛﻼﺛﻮﻥ ﻓﺼﻼ‪ :‬ﺍﻷﺫﺍﻥ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‬
‫ﻓﺼﻼ‪ ،‬ﻭﺍﻹﻗﺎﻣﺔ ﺳﺒﻌﺔ ﻋﺸﺮ ﻓﺼﻼ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻤﺆﺫﻥ ﻓﻲ ﺃﺫﺍﻧﻪ‪ :‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ‬
‫ﺍﻟﻠﻪ ﺃﻛﺒﺮ ﺍﻟﻠﻪ ﺃﻛﺒﺮ ﺍﻟﻠﻪ ﺃﻛﺒﺮ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺣﻲ‬
‫ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﺣﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ‪ ،‬ﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ‪ ،‬ﺣﻲ‬
‫ﻋﻠﻰ ﺧﻴﺮ ﺍﻟﻌﻤﻞ‪ ،‬ﺣﻲ ﻋﻠﻰ ﺧﻴﺮ ﺍﻟﻌﻤﻞ‪ ،‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ‪ ،‬ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ "‪.‬‬
‫ﻭﺍﻹﻗﺎﻣﺔ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻘﻮﻝ ﻓﻲ ﺃﻭﻝ ﺍﻹﻗﺎﻣﺔ ﻣﺮﺗﻴﻦ‪ " :‬ﺍﻟﻠﻪ‬
‫ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ " ﻭﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ " :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ " ﻓﻲ‬
‫ﺁﺧﺮﻩ‪ ،‬ﻭﻳﻘﻮﻝ ﺑﺪﻻ ﻣﻦ ﺍﻟﺘﻜﺒﻴﺮﺗﻴﻦ ﻓﻲ ﺃﻭﻝ ﺍﻷﺫﺍﻥ‪ " :‬ﻗﺪ ﻗﺎﻣﺖ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ " ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻗﻮﻟﻪ‪ " .‬ﺣﻲ ﻋﻠﻰ ﺧﻴﺮ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﺣﻲ ﻋﻠﻰ ﺧﻴﺮ ﺍﻟﻌﻤﻞ "‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﻓﺼﻮﻝ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ ﺍﻟﻤﻌﻤﻮﻝ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺳﺒﻌﺔ ﻭﺛﻼﺛﻮﻥ ﻓﺼﻼ ﻓﻲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ .‬ﻭﻓﻲ ﺑﻌﻀﻬﺎ‬
‫ﺛﻤﺎﻧﻴﺔ ﻭﺛﻼﺛﻮﻥ ﻓﺼﻼ‪ ،‬ﻭﻓﻲ ﺑﻌﻀﻬﺎ ﺍﺛﻨﺎﻥ ﻭﺃﺭﺑﻌﻮﻥ ﻓﺼﻼ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﻦ ﺭﻭﻯ ﺳﺒﻌﺔ ﻭﺛﻼﺛﻴﻦ ﻓﺼﻼ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﻮﻝ ﻓﻲ ﺃﻭﻝ ﺍﻹﻗﺎﻣﺔ‬
‫ﺃﺭﺑﻊ ﻣﺮﺍﺕ " ﺍﻟﻠﻪ ﺃﻛﺒﺮ "‪ ،‬ﻭﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺒﺎﻗﻲ ﻛﻤﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻣﻦ ﺭﻭﻯ‬
‫ﺛﻤﺎﻧﻴﺔ ﻭﺛﻼﺛﻴﻦ ﻓﺼﻼ‪ ،‬ﻳﻀﻒ ﺇﻟﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﻗﻮﻝ‪ " :‬ﻻ ﺇﻟﻪ ﺇﻻ‬

‫)‪(٦٨‬‬
 ‫ﺍﻟﻠﻪ " ﻣﺮﺓ ﺃﺧﺮﻯ ﻓﻲ ﺁﺧﺮ ﺍﻹﻗﺎﻣﺔ‪ .‬ﻭﻣﻦ ﺭﻭﻯ ﺍﺛﻨﻴﻦ ﻭﺃﺭﺑﻌﻴﻦ ﻓﺼﻼ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺠﻌﻞ ﻓﻲ ﺁﺧﺮ ﺍﻷﺫﺍﻥ ﺍﻟﺘﻜﺒﻴﺮ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ ،‬ﻭﻓﻲ ﺃﻭﻝ ﺍﻹﻗﺎﻣﺔ‬
‫ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ ،‬ﻭﻓﻲ ﺁﺧﺮﻫﺎ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ ،‬ﻭﻳﻘﻮﻝ‪:‬‬
‫" ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ " ﻣﺮﺗﻴﻦ ﻓﻲ ﺁﺧﺮ ﺍﻹﻗﺎﻣﺔ‪ .‬ﻓﺈﻥ ﻋﻤﻞ ﻋﺎﻣﻞ ﻋﻠﻰ ﺇﺣﺪﻯ‬
‫ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻣﺄﺛﻮﻣﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﻱ ﻓﻲ ﺷﻮﺍﺫ ﺍﻷﺧﺒﺎﺭ ﻣﻦ ﻗﻮﻝ‪ " :‬ﺃﺷﻬﺪ ﺃﻥ ﻋﻠﻴﺎ ﻭﻟﻲ ﺍﻟﻠﻪ‬
‫ﻭﺁﻝ ﻣﺤﻤﺪ ﺧﻴﺮ ﺍﻟﺒﺮﻳﺔ " ﻓﻤﻤﺎ ﻻ ﻳﻌﻤﻞ ﻋﻠﻴﻪ ﻓﻲ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ‪ .‬ﻓﻤﻦ‬
‫ﻋﻤﻞ ﺑﻬﺎ ﻛﺎﻥ ﻣﺨﻄﺌﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﺘﺼﺮ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺣﺎﻝ ﺍﻻﺳﺘﻌﺠﺎﻝ ﻓﻲ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ‬
‫ﺃﻭ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﻔﺮ ﻭﺍﻟﻀﺮﻭﺭﺓ ﻋﻠﻰ ﻣﺮﺓ ﻣﺮﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻭﺇﺫﺍ ﺳﻤﻌﺖ ﺍﻟﻤﺆﺫﻥ ﻭﻗﺪ ﻧﻘﺺ ﻣﻦ ﺃﺫﺍﻧﻪ‪ ،‬ﺃﺗﻤﻤﺖ ﺃﻧﺖ ﻣﻊ ﻧﻔﺴﻚ‬
‫ﻓﺼﻮﻝ ﺍﻷﺫﺍﻥ‪.‬‬
‫ﺑﺎﺏ ﻛﻴﻔﻴﺔ ﺍﻟﺼﻼﺓ ﻭﺑﻴﺎﻥ ﻣﺎ ﻳﻌﻤﻞ ﺍﻹﻧﺴﺎﻥ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﺴﻨﻦ‬
‫ﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻰ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺩﺧﻮﻝ ﻭﻗﺘﻬﺎ‪ ،‬ﻓﻘﻢ ﻣﺴﺘﻘﺒﻞ‬
‫ﺍﻟﻘﺒﻠﺔ ﺑﺨﺸﻮﻉ ﻭﺧﻀﻮﻉ ﻭﺃﻧﺖ ﻋﻠﻰ ﻃﻬﺮ‪ ،‬ﺛﻢ ﺍﺭﻓﻊ ﻳﺪﻳﻚ ﺑﺎﻟﺘﻜﺒﻴﺮ‬
‫ﺣﻴﺎﻝ ﻭﺟﻬﻚ‪ ،‬ﻭﻻ ﺗﺠﺎﻭﺯ ﺑﻬﻤﺎ ﻃﺮﻓﻲ ﺃﺫﻧﻴﻚ‪ ،‬ﺛﻢ ﺃﺭﺳﻠﻬﻤﺎ ﻋﻠﻰ‬
‫ﻓﺨﺬﻳﻚ ﺣﻴﺎﻝ ﺭﻛﺒﺘﻴﻚ ﺛﻢ ﺍﺭﻓﻊ ﻳﺪﻳﻚ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺎﻟﺘﻜﺒﻴﺮ‪،‬‬
‫ﻭﺍﻓﻌﻞ ﻛﻤﺎ ﻓﻌﻠﺖ ﻓﻲ ﺍﻷﻭﻝ‪ ،‬ﺛﻢ ﺍﺭﻓﻌﻬﻤﺎ ﺛﺎﻟﺜﺎ‪ ،‬ﻭﺍﺻﻨﻊ ﻛﻤﺎ ﺻﻨﻌﺖ‬

‫)‪(٦٩‬‬
 ‫ﻓﻲ ﺍﻷﻭﻟﻴﻦ‪ .‬ﻓﺈﺫﺍ ﻛﺒﺮﺕ ﺛﻼﺙ ﺗﻜﺒﻴﺮﺍﺕ ﻓﻘﻞ‪ " :‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺍﻟﻤﻠﻚ‬
‫ﺍﻟﺤﻖ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺳﺒﺤﺎﻧﻚ ﻭﺑﺤﻤﺪﻙ‪ ،‬ﻋﻤﻠﺖ ﺳﻮﺀ ﻭﻇﻠﻤﺖ ﻧﻔﺴﻲ‬
‫ﻓﺎﻏﻔﺮ ﻟﻲ‪ ،‬ﺇﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ "‪ .‬ﺛﻢ ﺗﻜﺒﺮ ﺗﻜﺒﻴﺮﺗﻴﻦ‬
‫ﺃﺧﺮﻳﻴﻦ‪ ،‬ﻭﺗﻘﻮﻝ‪ " :‬ﻟﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ‪ ،‬ﻭﺍﻟﺨﻴﺮ ﻓﻲ ﻳﺪﻳﻚ‪ ،‬ﻭﺍﻟﺸﺮ‬
‫ﻟﻴﺲ ﺇﻟﻴﻚ‪ ،‬ﻭﺍﻟﻤﻬﺪﻱ ﻣﻦ ﻫﺪﻳﺖ‪ .‬ﻋﺒﺪﻙ ﻭﺍﺑﻦ ﻋﺒﺪﻳﻚ‪ ،‬ﺑﻴﻦ ﻳﺪﻳﻚ‪.‬‬
‫ﻣﻨﻚ ﻭﺑﻚ ﻭﻟﻚ ﻭﺇﻟﻴﻚ‪ ،‬ﻻ ﻣﻠﺠﺄ ﻭﻻ ﻣﻨﺠﺎ ﻭﻻ ﻣﻔﺮ ﻣﻨﻚ ﺇﻻ ﺇﻟﻴﻚ‪.‬‬
‫ﺳﺒﺤﺎﻧﻚ ﻭﺣﻨﺎﻧﻴﻚ‪ ،‬ﺳﺒﺤﺎﻧﻚ ﺭﺏ ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ‪.‬‬
‫ﺛﻢ ﺗﻜﺒﺮ ﺗﻜﺒﻴﺮﺗﻴﻦ ﺃﺧﺮﻳﻴﻦ ﻭﺗﻘﻮﻝ‪ " :‬ﻭﺟﻬﺖ ﻭﺟﻬﻲ ﻟﻠﺬﻱ ﻓﻄﺮ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺣﻨﻴﻔﺎ‪ ،‬ﻭﻣﺎ ﺃﻧﺎ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ .‬ﺇﻥ ﺻﻼﺗﻲ ﻭﻧﺴﻜﻲ‬
‫ﻭﻣﺤﻴﺎﻱ ﻭﻣﻤﺎﺗﻲ ﻟﻠﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﺃﻣﺮﺕ‪ ،‬ﻭﺃﻧﺎ‬
‫ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﺃﻋﻮﺫ ﺑﺎﻟﻠﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪ .‬ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ "‬
‫ﺛﻢ ﺗﻘﺮﺃ " ﺍﻟﺤﻤﺪ "‪ .‬ﻭﺇﻥ ﻗﺎﻝ‪ " :‬ﻭﺟﻬﺖ ﻭﺟﻬﻲ ﻟﻠﺬﻱ ﻓﻄﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﻋﻠﻰ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺩﻳﻦ ﻣﺤﻤﺪ ﻭﻣﻨﻬﺎﺝ ﻋﻠﻲ ﺣﻨﻴﻔﺎ ﻣﺴﻠﻤﺎ "‬
‫ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻜﻼﻡ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺘﻜﺒﻴﺮﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻓﺮﻳﻀﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻬﺎ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺳﻨﺔ ﻭﻋﺒﺎﺩﺓ‪ .‬ﻭﺭﻓﻊ‬
‫ﺍﻟﻴﺪﻳﻦ ﻣﻊ ﻛﻞ ﺗﻜﺒﻴﺮﺓ ﺳﻨﺔ ﻭﻓﻀﻴﻠﺔ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻓﻠﻮ ﻟﻢ ﻳﺮﻓﻊ ﺍﻹﻧﺴﺎﻥ‬
‫ﻳﺪﻳﻪ ﻣﻊ ﻛﻞ ﺗﻜﺒﻴﺮﺓ‪ ،‬ﻟﻢ ﺗﺒﻄﻞ ﺑﺬﻟﻚ ﺻﻼﺗﻪ‪.‬‬
‫ﻭﻗﺮﺏ ﺑﻴﻦ ﻗﺪﻣﻴﻚ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﺟﻌﻞ ﺑﻴﻨﻬﻤﺎ ﻣﻘﺪﺍﺭ ﺛﻼﺙ‬
‫ﺃﺻﺎﺑﻊ ﻣﻔﺮﺟﺎﺕ ﺇﻟﻰ ﺷﺒﺮ‪ ،‬ﻭﺍﺳﺘﻘﺒﻞ ﺑﺄﺻﺎﺑﻊ ﺭﺟﻠﻴﻚ ﺟﻤﻴﻌﺎ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻧﻈﺮﻙ ﻓﻲ ﺣﺎﻝ ﻗﻴﺎﻣﻚ ﺇﻟﻰ ﻣﻮﺿﻊ ﺳﺠﻮﺩﻙ‪ .‬ﻭﻻ ﺗﻠﺘﻔﺖ‬

‫)‪(٧٠‬‬
 ‫ﻳﻤﻴﻨﺎ ﻭﺷﻤﺎﻻ‪ ،‬ﻓﺈﻥ ﺍﻻﻟﺘﻔﺎﺕ ﻳﻤﻴﻨﺎ ﻭﺷﻤﺎﻻ ﻧﻘﺼﺎﻥ ﻓﻲ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻰ ﻣﺎ ﻭﺭﺍﺀﻙ ﺇﻓﺴﺎﺩ ﻟﻬﺎ‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻴﻚ ﺇﻋﺎﺩﺗﻬﺎ‪ .‬ﻭﻋﻠﻴﻚ‬
‫ﺑﺎﻻﻗﺒﺎﻝ ﻋﻠﻰ ﺻﻼﺗﻚ‪ .‬ﻭﻻ ﺗﻌﺒﺚ ﺑﻴﺪﻳﻚ ﻭﻻ ﺑﻠﺤﻴﺘﻚ ﻭﻻ ﺑﺮﺃﺳﻚ‪،‬‬
‫ﻭﻻ ﺗﻔﺮﻗﻊ ﺃﺻﺎﺑﻌﻚ‪ ،‬ﻭﻻ ﺗﺤﺪﺙ ﻧﻔﺴﻚ‪ ،‬ﻭﻻ ﺗﺘﺜﺎﺀﺏ‪ ،‬ﻭﻻ ﺗﺘﻤﻄﺄ‪،‬‬
‫ﻭﻻ ﺗﺘﻠﺜﻢ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻧﻘﺼﺎﻥ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻟﻴﺲ ﺑﻤﻔﺴﺪ ﻟﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﺭﻓﻌﺖ ﻳﺪﻳﻚ ﺑﺎﻟﺘﻜﺒﻴﺮ ﻟﻠﺮﻛﻮﻉ ﻓﺈﺫﺍ‬
‫ﻛﺒﺮﺕ ﻭﻓﺮﻏﺖ ﻣﻦ ﺍﻟﺘﻜﺒﻴﺮ‪ ،‬ﺭﻛﻌﺖ‪ .‬ﻭﺍﻣﻸ ﻛﻔﻴﻚ ﻣﻦ ﺭﻛﺒﺘﻴﻚ‬
‫ﻣﻨﻔﺮﺟﺎﺕ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﻭﺭﺩ ﺭﻛﺒﺘﻴﻚ ﺇﻟﻰ ﺧﻠﻒ‪ ،‬ﻭﺳﻮ ﻇﻬﺮﻙ‪ ،‬ﻭﻣﺪ ﻋﻨﻘﻚ‪،‬‬
‫ﻭﻏﻤﺾ ﻋﻴﻨﻴﻚ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﻔﻌﻞ‪ ،‬ﻓﻠﻴﻜﻦ ﻧﻈﺮﻙ ﺇﻟﻰ ﻣﺎ ﺑﻴﻦ ﺭﺟﻠﻴﻚ‪ .‬ﺛﻢ‬
‫ﺗﺴﺒﺢ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﺍﺳﺘﻮﻳﺖ ﻗﺎﺋﻤﺎ‪ .‬ﻓﺈﺫﺍ ﺍﺳﺘﻤﻜﻨﺖ‬
‫ﻣﻦ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻗﻠﺖ‪ " :‬ﺳﻤﻊ ﺍﻟﻠﻪ ﻟﻤﻦ ﺣﻤﺪﻩ‪ ،‬ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪،‬‬
‫ﺃﻫﻞ ﺍﻟﺠﻮﺩ ﻭﺍﻟﻜﺒﺮﻳﺎﺀ ﻭﺍﻟﻌﻈﻤﺔ " ﺛﻢ ﺗﺮﻓﻊ ﻳﺪﻳﻚ ﺑﺎﻟﺘﻜﺒﻴﺮ‪ ،‬ﻭﺗﻜﺒﺮ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺍﻟﺘﻜﺒﻴﺮ ﺃﺭﺳﻠﺖ ﺇﻟﻰ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺗﺘﻠﻘﻰ ﺍﻷﺭﺽ‬
‫ﺑﻴﺪﻳﻚ‪ .‬ﻭﻻ ﺗﺘﻠﻘﻬﺎ ﺑﺮﻛﺒﺘﻴﻚ‪ ،‬ﺇﻻ ﻓﻲ ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻓﺈﺫﺍ ﺳﺠﺪﺕ‬
‫ﺑﺴﻄﺖ ﻛﻔﻴﻚ ﻣﻀﻤﻮﻣﺘﻲ ﺍﻷﺻﺎﺑﻊ ﺑﻴﻦ ﻳﺪﻱ ﺭﻛﺒﺘﻴﻚ ﺣﻴﺎﻝ ﻭﺟﻬﻚ‬
‫ﻭﻳﻜﻮﻥ ﺳﺠﻮﺩﻙ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﻋﻈﻢ‪ :‬ﺍﻟﺠﺒﻬﺔ ﻭﺍﻟﻜﻔﻴﻦ ﻭﺍﻟﺮﻛﺒﺘﻴﻦ‬
‫ﻭﺇﺑﻬﺎﻣﻲ ﺃﺻﺎﺑﻊ ﺍﻟﺮﺟﻠﻴﻦ ﻓﺮﻳﻀﺔ‪ .‬ﻭﺗﺮﻏﻢ ﺑﺄﻧﻔﻚ ﺳﻨﺔ‪ .‬ﻭﺗﻜﻮﻥ‬
‫ﻓﻲ ﺣﺎﻝ ﺳﺠﻮﺩﻙ ﻣﺘﻔﺮﺟﺎ ﻻ ﻳﻜﻮﻥ ﺷﺊ ﻣﻦ ﺟﺴﺪﻙ ﻋﻠﻰ ﺷﺊ‪.‬‬
‫ﻭﻻ ﺗﻔﺮﺵ ﺫﺭﺍﻋﻴﻚ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻻ ﺗﻀﻌﻬﻤﺎ ﻋﻠﻰ ﻓﺨﺬﻳﻚ‪ :‬ﻭﻻ‬

‫)‪(٧١‬‬
 ‫ﺗﻠﺼﻖ ﺑﻄﻨﻚ ﺑﻔﺨﺬﻳﻚ‪ ،‬ﻭﻻ ﻓﺨﺬﻳﻚ ﺑﺴﺎﻗﻴﻚ‪ .‬ﺑﻞ ﺗﻜﻮﻥ ﻣﻌﻠﻘﺎ‪،‬‬
‫ﻻ ﻳﻜﻮﻥ ﻣﻨﻚ ﺷﺊ ﻋﻠﻰ ﺷﺊ‪ .‬ﺛﻢ ﺗﺴﺒﺢ ﻟﻠﺴﺠﻮﺩ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻨﻪ ﺭﻓﻌﺖ ﺭﺃﺳﻚ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪ .‬ﻓﺈﺫﺍ ﺍﺳﺘﻮﻳﺖ ﺟﺎﻟﺴﺎ‪،‬‬
‫ﻗﻠﺖ‪ " :‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ "‪ .‬ﻭﻟﻴﻜﻦ ﺟﻠﻮﺳﻚ ﻋﻠﻰ ﻓﺨﺬﻙ ﺍﻷﻳﺴﺮ‪ .‬ﺗﻀﻊ‬
‫ﻇﺎﻫﺮ ﻗﺪﻣﻚ ﺍﻷﻳﻤﻦ ﻋﻠﻰ ﺑﻄﻦ ﻗﺪﻣﻚ ﺍﻷﻳﺴﺮ‪ .‬ﻭﺗﻘﻮﻝ‪ " :‬ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﻪ‬
‫ﺭﺑﻲ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ "‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﻘﻌﺪ ﻣﺘﺮﺑﻌﺎ ﺃﻭ ﺗﻘﻌﻲ ﺑﻴﻦ‬
‫ﺍﻟﺴﺠﺪﺗﻴﻦ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻓﻲ ﺣﺎﻝ ﺍﻟﺘﺸﻬﺪ‪.‬‬
‫ﺛﻢ ﺗﻘﻮﻡ ﺇﻟﻰ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺘﺼﻠﻲ ﺭﻛﻌﺔ ﺃﺧﺮﻯ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﺇﻻ‬
‫ﺃﻧﻚ ﺗﻘﻨﺖ ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺗﺮﻓﻊ ﻳﺪﻳﻚ‬
‫ﺑﺎﻟﺘﻜﺒﻴﺮ ﻭﺗﻘﻮﻝ‪ " :‬ﺭﺏ ﺍﻏﻔﺮ ﻭﺍﺭﺣﻢ ﻭﺗﺠﺎﻭﺯ ﻋﻤﺎ ﺗﻌﻠﻢ‪ ،‬ﺇﻧﻚ‬
‫ﺃﻧﺖ ﺍﻷﻋﺰ ﺍﻷﺟﻞ ﺍﻷﻛﺮﻡ "‪ .‬ﻫﺬﺍ ﺃﺩﻧﻰ ﻣﺎ ﺗﺪﻋﻮ ﺑﻪ ﻓﻲ ﺍﻟﻘﻨﻮﺕ‪ .‬ﻭﺇﻥ‬
‫ﺯﺩﺕ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﻳﺠﻮﺯ ﺃﻥ ﺗﻘﺘﺼﺮ ﻋﻠﻰ‬
‫ﺛﻼﺙ ﺗﺴﺒﻴﺤﺎﺕ ﻓﻲ ﺍﻟﻘﻨﻮﺕ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺗﺸﻬﺪﺕ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ‬
‫ﺍﻟﺘﺸﻬﺪ‪ ،‬ﺳﻠﻤﺖ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﺛﻨﺎﺋﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺛﻼﺛﻴﺔ‬
‫ﺃﻭ ﺭﺑﺎﻋﻴﺔ‪ ،‬ﻗﻤﺖ ﺇﻟﻰ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﺗﻘﻮﻝ‪ " :‬ﺑﺤﻮﻝ ﺍﻟﻠﻪ ﻭﻗﻮﺗﻪ ﺃﻗﻮﻡ‬
‫ﻭﺃﻗﻌﺪ "‪ .‬ﻭﻫﻜﺬﺍ ﺗﻘﻮﻝ ﺇﺫﺍ ﻗﻤﺖ ﺇﻟﻰ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺮﻛﻌﺔ‬
‫ﺍﻷﻭﻟﻴﺔ‪ .‬ﺛﻢ ﺗﺼﻠﻲ ﺗﻤﺎﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺻﻼﺗﻚ‪ ،‬ﺳﻠﻤﺖ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﻭﺣﺪﻙ‪،‬‬
‫ﺳﻠﻤﺖ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺗﺠﺎﻩ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺃﺷﺮﺕ ﺑﻤﺆﺧﺮ ﻋﻴﻨﻚ ﺇﻟﻰ‬

‫)‪(٧٢‬‬
 ‫ﻳﻤﻴﻨﻚ‪ .‬ﻭﺇﻥ ﻛﻨﺖ ﺇﻣﺎﻣﺎ‪ ،‬ﻓﻌﻠﺖ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﺇﻻ ﺃﻧﻚ‬
‫ﺗﺆﻣﻲ ﺇﻳﻤﺎﺀ ﺑﻮﺟﻬﻚ ﺇﻟﻰ ﻳﻤﻴﻨﻚ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﻣﺄﻣﻮﻣﺎ‪ ،‬ﺳﻠﻤﺖ ﻋﻦ‬
‫ﻳﻤﻴﻨﻚ ﻣﺮﺓ ﻭﻋﻦ ﻳﺴﺎﺭﻙ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻳﺴﺎﺭﻙ ﺍﻧﺴﺎﻥ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﻳﺴﺎﺭﻙ ﺃﺣﺪ ﺃﺟﺰﺃﻙ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ‬
‫ﺻﻼﺗﻚ ﻋﻘﺒﺖ‪ ،‬ﻭﺳﻨﺒﻴﻦ ﺍﻟﺘﻌﻘﻴﺐ ﻓﻲ ﺑﺎﺏ ﻣﻔﺮﺩ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻜﻔﻴﺮ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻓﻤﻦ ﻛﻔﺮ ﻓﻲ ﺻﻼﺗﻪ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‬
‫ﻓﻼ ﺻﻼﺓ ﻟﻪ‪ .‬ﻓﺈﻥ ﻓﻌﻠﻪ ﻟﻠﺘﻘﻴﺔ ﻭﺍﻟﺨﻮﻑ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺍﻟﺘﻮﺟﻪ ﺑﺴﺒﻊ ﺗﻜﺒﻴﺮﺍﺕ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺳﺒﻌﺔ‬
‫ﻣﻮﺍﺿﻊ‪ :‬ﻓﻲ ﺃﻭﻝ ﻛﻞ ﻓﺮﻳﻀﺔ‪ ،‬ﻭﻓﻲ ﺃﻭﻝ ﺭﻛﻌﺔ ﻣﻦ ﺭﻛﻌﺘﻲ ﺍﻻﺣﺮﺍﻡ‪،‬‬
‫ﻭﻓﻲ ﺃﻭﻝ ﺭﻛﻌﺔ ﻣﻦ ﺭﻛﻌﺘﻲ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻓﻲ ﺃﻭﻝ ﺭﻛﻌﺔ ﻣﻦ ﺍﻟﻮﺗﻴﺮﺓ‪ ،‬ﻭﻓﻲ‬
‫ﺃﻭﻝ ﺭﻛﻌﺔ ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻓﻲ ﺃﻭﻝ ﺭﻛﻌﺔ ﻣﻦ ﺍﻟﻮﺗﺮ‪ ،‬ﻭﻓﻲ ﺃﻭﻝ‬
‫ﺭﻛﻌﺔ ﻣﻦ ﻧﻮﺍﻓﻞ ﺍﻟﻤﻐﺮﺏ‪ .‬ﻓﻤﻦ ﻟﻢ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺗﻜﺒﻴﺮﺓ‬
‫ﺍﻻﺣﺮﺍﻡ‪ ،‬ﺛﻢ ﺑﺪﺃ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺑﻌﺪﻫﺎ‪ ،‬ﺃﺟﺰﺃﻩ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺗﺼﻠﻲ ﻛﻤﺎ ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ‪ ،‬ﻏﻴﺮ ﺃﻧﻬﺎ ﺗﺠﻤﻊ ﺑﻴﻦ ﻗﺪﻣﻴﻬﺎ‬
‫ﻓﻲ ﺣﺎﻝ ﻗﻴﺎﻣﻬﺎ‪ ،‬ﻭﻻ ﺗﻔﺮﺝ ﺑﻴﻨﻬﻤﺎ ﻭﺗﻀﻢ ﻳﺪﻳﻬﺎ ﺇﻟﻰ ﺻﺪﺭﻫﺎ‪ .‬ﻓﺈﺫﺍ‬
‫ﺭﻛﻌﺖ‪ ،‬ﻭﺿﻌﺖ ﻳﺪﻳﻬﺎ ﻓﻮﻕ ﺭﻛﺒﺘﻴﻬﺎ ﻋﻠﻰ ﻓﺨﺬﻳﻬﺎ ﻟﺌﻼ ﺗﺘﻄﺄﻃﺄ‬
‫ﻛﺜﻴﺮﺍ ﻓﺘﺮﺗﻔﻊ ﻋﺠﻴﺰﺗﻬﺎ‪ .‬ﻓﺈﺫﺍ ﺟﻠﺴﺖ‪ ،‬ﻓﻌﻠﻰ ﺃﻟﻴﺘﻴﻬﺎ‪ ،‬ﻛﻤﺎ‬
‫ﻳﻘﻌﺪ ﺍﻟﺮﺟﻞ‪ .‬ﻓﺈﺫﺍ ﺳﻘﻄﺖ ﻟﻠﺴﺠﻮﺩ‪ ،‬ﺑﺪﺃﺕ ﺑﺎﻟﻘﻌﻮﺩ ﺛﻢ ﺗﺴﺠﺪ‬
‫ﻻﻃﻴﺔ ﺑﺎﻷﺭﺽ‪ .‬ﻓﺈﺫﺍ ﺟﻠﺴﺖ ﻓﻲ ﺗﺸﻬﺪﻫﺎ‪ ،‬ﺿﻤﺖ ﻓﺨﺬﻳﻬﺎ‪،‬‬
‫ﻭﺭﻓﻌﺖ ﺭﻛﺒﺘﻴﻬﺎ ﻣﻦ ﺍﻷﺭﺽ‪ .‬ﻭﺇﺫﺍ ﻧﻬﻀﺖ ﺍﻧﺴﻠﺖ ﺍﻧﺴﻼﻻ ﻻ‬

‫)‪(٧٣‬‬
 ‫ﺗﺮﻓﻊ ﻋﺠﻴﺰﺗﻬﺎ ﺃﻭﻻ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﺼﻼﺓ ﻓﻲ ﺣﺎﻝ ﺍﻟﻘﻨﻮﺕ ﻭﻏﻴﺮﻩ‪،‬‬
‫ﺑﻤﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﺍﻟﺤﻮﺍﺋﺞ ﻟﺪﻧﻴﺎﻩ ﻭﺁﺧﺮﺗﻪ‪ ،‬ﻣﻤﺎ ﺃﺑﺎﺣﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻟﻪ‬
‫ﻭﺭﻏﺒﺔ ﻓﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻻ ﻳﺤﺴﻦ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺪﻋﻮ ﺑﻠﻐﺘﻪ ﺃﻱ ﻟﻐﺔ ﻛﺎﻧﺖ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺮﺟﻞ ﺃﻥ ﻳﺒﻜﻲ ﺃﻭ‬
‫ﻳﺘﺒﺎﻛﻰ ﻓﻲ ﺍﻟﺼﻼﺓ ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻠﻪ‪ ،‬ﻭﺧﺸﻴﺔ ﻣﻦ ﻋﻘﺎﺑﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﺒﻜﻲ ﻟﺸﺊ ﻣﻦ ﻣﺼﺎﺋﺐ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻏﻄﺲ ﺍﻟﺮﺟﻞ ﻓﻲ ﺻﻼﺗﻪ ﻓﻠﻴﺤﻤﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻭﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻴﻪ‬
‫ﻭﻫﻮ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺮﺩ ﻣﺜﻠﻪ ﻓﻲ ﺍﻟﺠﻮﺍﺏ‪ ،‬ﻳﻘﻮﻝ‪:‬‬
‫" ﺳﻼﻡ ﻋﻠﻴﻜﻢ "‪ ،‬ﻭﻻ ﻳﻘﻮﻝ‪ " :‬ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ "‪.‬‬
‫ﻭﻳﺆﻣﺮ ﺍﻟﺼﺒﻲ ﺑﺎﻟﺼﻼﺓ ﺇﺫﺍ ﺑﻠﻎ ﺳﺖ ﺳﻨﻴﻦ ﺗﺄﺩﻳﺒﺎ‪ ،‬ﻭﻳﺆﺧﺬ ﺑﻪ‬
‫ﺇﺫﺍ ﺑﻠﻎ ﺗﺴﻊ ﺳﻨﻴﻦ ﺳﻨﺔ ﻭﻓﻀﻴﻠﺔ‪ ،‬ﻭﺃﻟﺰﻡ ﺇﻟﺰﺍﻣﺎ ﺇﺫﺍ ﺑﻠﻎ ﺣﺪ ﺍﻟﻜﻤﺎﻝ‬
‫ﻓﺮﺿﺎ ﻭﻭﺟﻮﺑﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻮﺍ ﺟﻤﺎﻋﺔ ﻣﻊ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻏﻴﺮ‬
‫ﺃﻧﻬﻢ ﻻ ﻳﻤﻜﻨﻮﻥ ﻣﻦ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﻨﻔﺦ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﺼﻼﺓ ﻣﻮﺿﻊ ﺳﺠﻮﺩﻩ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺇﺛﻢ‪ .‬ﻭﺇﻧﻤﺎ ﻳﻜﺮﻩ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺑﺠﻨﺒﻪ ﻣﻦ ﻳﺼﻠﻲ‬
‫ﻳﺘﺄﺫﻯ ﺑﺎﻟﻐﺒﺎﺭ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﻛﻌﺎﺕ ﺑﺄﺻﺎﺑﻌﻪ ﺃﻭ‬
‫ﺑﺸﺊ ﻳﻜﻮﻥ ﻣﻌﻪ ﻣﻦ ﺍﻟﺤﺼﻰ ﻭﺍﻟﻨﻮﻯ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ‬
‫ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻲ ﻓﻴﻪ ﺧﺮﺯ ﺃﻭ ﻟﺆﻟﺆ ﻣﺎ ﻟﻢ ﻳﺸﻐﻠﻪ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﺷﻐﻠﻪ ﻋﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪.‬‬

‫)‪(٧٤‬‬
 ‫ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‬
‫ﻭﻣﺎ ﻳﻘﺎﻝ ﻓﻴﻬﻤﺎ ﻭﺍﻟﺘﺸﻬﺪ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﺟﺒﺔ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻬﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺻﻼﺓ ﻟﻪ‪.‬‬
‫ﻭﺇﻥ ﺗﺮﻛﻬﺎ ﻧﺎﺳﻴﺎ‪ ،‬ﺇﻥ ﺫﻛﺮ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬
‫ﻭﺇﻥ ﺫﻛﺮﻫﺎ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ ﻭﻻ ﺷﺊ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺃﺩﻧﻰ ﻣﺎ ﻳﺠﺰﻱ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻲ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﺤﻤﺪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‬
‫ﻭﺳﻮﺭﺓ ﻣﻌﻬﺎ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻪ ﻭﻻ ﺍﻟﻨﻘﺼﺎﻥ ﻋﻨﻪ‪.‬‬
‫ﻓﻤﻦ ﺻﻠﻰ ﺑﺎﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ ﻣﺘﻌﻤﺪﺍ ﻣﻦ ﻏﻴﺮ ﻋﺬﺭ‪ ،‬ﻛﺎﻧﺖ ﺻﻼﺗﻪ‬
‫ﻣﺎﺿﻴﺔ‪ ،‬ﻭﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﺗﺮﻙ ﺍﻷﻓﻀﻞ‪.‬‬
‫ﻭﺇﻥ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺤﻤﺪ ﻧﺎﺳﻴﺎ ﺃﻭ ﻓﻲ ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺍﻟﺴﻔﺮ ﻭﺍﻟﻤﺮﺽ‬
‫ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ ﻭﻛﺎﻧﺖ ﺻﻼﺗﻪ ﺗﺎﻣﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﻗﻞ ﻣﻦ ﺍﻟﺤﻤﺪ ﻓﻲ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻓﻤﻦ ﻻ ﻳﺤﺴﻦ‬
‫ﺍﻟﺤﻤﺪ‪ ،‬ﺃﻭ ﻳﺤﺴﻦ ﻣﻨﻬﺎ ﺑﻌﻀﻬﺎ‪ ،‬ﻓﺼﻠﻰ ﺑﻤﺎ ﻳﺤﺴﻨﻪ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺻﻼﺗﻪ ﻣﺎﺿﻴﺔ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺗﻌﻠﻢ ﺍﻟﺤﻤﺪ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ ﻟﻴﺼﻠﻲ‬
‫ﺑﻬﺎ ﺇﺫﺍ ﺃﻣﻜﻨﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﻦ ﻻ‬
‫ﻳﺤﺴﻦ ﻏﻴﺮ ﺍﻟﺤﻤﺪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ ﻓﻲ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﺯﻳﺎﺩﺓ ﺍﻟﺘﻌﻠﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻧﺖ ﺻﻼﺗﻪ ﺗﺎﻣﺔ‪ .‬ﻭﻗﺮﺍﺀﺓ‬
‫ﺍﻷﺧﺮﺱ ﻭﺷﻬﺎﺩﺗﻪ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ‪ ،‬ﺇﻳﻤﺎﺀ ﺑﻴﺪﻩ ﻣﻊ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻠﺐ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺳﻮﺭﺗﻴﻦ ﻣﻊ ﺍﻟﺤﻤﺪ ﻓﻲ ﺍﻟﻔﺮﺍﺋﺾ‪ .‬ﻓﻤﻦ‬

‫)‪(٧٥‬‬
 ‫ﻓﻌﻞ ﺫﻟﻚ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﻓﺎﺳﺪﺓ‪ .‬ﻭﺇﻥ ﻓﻌﻠﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺑﻌﺾ ﺳﻮﺭﺓ ﻭﻫﻮ‬
‫ﻳﺤﺴﻦ ﺗﻤﺎﻣﻬﺎ‪ .‬ﻓﻤﻦ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﻭﻫﻮ ﻣﺘﻤﻜﻦ ﻟﻘﺮﺍﺀﺓ‬
‫ﺟﻤﻴﻌﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﻧﺎﻗﺼﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪.‬‬
‫ﻭﺍﻟﺮﻛﻌﺘﺎﻥ ﺍﻷﺧﺮﺍﻭﺍﻥ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﻳﻘﺘﺼﺮ ﻓﻴﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ‬
‫ﺃﻭ ﺛﻼﺙ ﺗﺴﺒﻴﺤﺎﺕ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ‪ ،‬ﻭﻻ‬
‫ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺃﻛﺒﺮ " ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﺃﻱ ﺫﻟﻚ ﺷﺎﺀ‪ ،‬ﻓﻌﻞ‬
‫ﻣﺨﻴﺮﺍ ﻟﻪ ﻓﻴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺻﻼﺓ ﺍﻟﻨﻮﺍﻓﻞ ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ‪،‬‬
‫ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻀﻴﻒ ﺇﻟﻴﻬﺎ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺴﻮﺭ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ‬
‫ﻳﻘﺮﺃ ﻓﻲ ﺍﻟﻨﻮﺍﻓﻞ ﺃﻛﺜﺮ ﻣﻦ ﺳﻮﺭﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺮﺃ ﻣﻦ ﺳﻮﺭﺓ‪،‬‬
‫ﺃﻭ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺁﻳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻗﺮﺍﺀﺓ " ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ " ﻭﺍﺟﺐ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﻗﺒﻞ ﺍﻟﺤﻤﺪ ﻭﺑﻌﺪﻫﺎ‪ ،‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﻣﻌﻬﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ‬
‫ﺃﻥ ﻳﺠﻬﺮ ﺏ " ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ " ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻣﻤﺎ ﻻ ﻳﺠﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﻗﺮﺃﻫﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ " ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ " ﻓﻲ ﺍﻟﺼﻼﺓ ﻣﻌﺘﻤﺪﺍ ﻗﺒﻞ‬
‫" ﺍﻟﺤﻤﺪ " ﺃﻭ ﺑﻌﺪﻫﺎ ﻗﺒﻞ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻓﻼ ﺻﻼﺓ ﻟﻪ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺗﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺤﺎﻝ ﺣﺎﻝ ﺗﻘﻴﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﻓﻴﻤﺎ‬

‫)‪(٧٦‬‬
 ‫ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﻣﻤﺎ ﻳﺠﻬﺮ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺮﺍﺀﺓ‪،‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﻘﻴﺔ ﻣﻦ ﺳﻮﺭﺓ ﻳﺮﻳﺪ ﻗﺮﺍﺀﺗﻬﺎ ﻣﻊ ﺍﻟﺤﻤﺪ ﻓﻲ ﺍﻟﻨﻮﺍﻓﻞ‪،‬‬
‫ﻟﻢ ﻳﺠﺐ ﻗﻮﻝ " ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ " ﺑﻞ ﻳﺒﺘﺪﺃ ﻣﻦ ﺍﻟﻤﻮﺿﻊ‬
‫ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻗﻮﻝ " ﺁﻣﻴﻦ " ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺤﻤﺪ‪ .‬ﻓﻤﻦ ﻗﺎﻟﻪ‬
‫ﻣﺘﻌﻤﺪﺍ ﺑﻄﻠﺖ ﺻﻼﺗﻪ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻔﺼﻞ ﺑﻴﻦ ﺍﻟﺤﻤﺪ ﻭﺍﻟﺴﻮﺭﺓ‬
‫ﺍﻟﺘﻲ ﻳﺮﻳﺪ ﻗﺮﺍﺀﺗﻬﺎ ﺑﺴﻜﺘﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻔﺼﻞ ﺑﻴﻦ ﺍﻟﺤﻤﺪ ﻭﺍﻟﺴﻮﺭﺓ‬
‫ﺍﻟﺘﻲ ﻳﺮﻳﺪ ﻗﺮﺍﺀﺗﻬﺎ ﺑﺴﻜﺘﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻔﺼﻞ ﺑﻴﻦ ﺍﻟﺴﻮﺭﺓ ﻭﺗﻜﺒﻴﺮﺓ‬
‫ﺍﻟﺮﻛﻮﻉ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﺗﻞ ﺍﻹﻧﺴﺎﻥ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻭﻳﻀﻊ ﺍﻟﺤﺮﻭﻑ‬
‫ﻣﻮﺍﺿﻌﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﺄﺕ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻟﻌﺪﻡ ﻋﻠﻤﻪ ﺑﻪ‪ ،‬ﻭﺃﻣﻜﻨﻪ ﺗﻌﻠﻤﻪ‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺷﻖ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﻣﺎ‬
‫ﻳﺤﺴﻨﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺮﺃ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ ﺳﻮﺭﺓ ﺑﻌﺪ ﺍﻟﺤﻤﺪ‪ ،‬ﻭﺃﺭﺍﺩ‬
‫ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﻏﻴﺮﻫﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺘﺠﺎﻭﺯ ﻧﺼﻔﻬﺎ‪ ،‬ﺇﻻ‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﻻﺧﻼﺹ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻨﺘﻘﻞ ﻋﻨﻬﻤﺎ‪ ،‬ﺇﻻ ﻓﻲ ﺻﻼﺓ‬
‫ﺍﻟﻈﻬﺮ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﻨﺘﻘﻞ ﻋﻨﻬﻤﺎ ﺇﻟﻰ ﺳﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ‬
‫ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪.‬‬
‫ﻭﻳﻘﺮﺃ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ ﺃﻱ ﺳﻮﺭﺓ ﺷﺎﺀ ﺳﻮﻯ ﺍﻟﻌﺰﺍﺋﻢ‬
‫ﺍﻷﺭﺑﻊ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﺮﺃﻫﺎ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﺟﻤﻊ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ‬

‫)‪(٧٧‬‬
 ‫ﺳﻮﺭﺓ ﺍﻻﻳﻼﻑ‪ ،‬ﻷﻧﻬﻤﺎ ﺳﻮﺭﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺬﻟﻚ " ﻭﺍﻟﻀﺤﻰ " ﻭ‬
‫" ﺃﻟﻢ ﻧﺸﺮﺡ "‪ .‬ﻭﺃﻓﻀﻞ ﻣﺎ ﻳﻘﺮﺃﻩ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ ﺑﻌﺪ ﺍﻟﺤﻤﺪ‬
‫ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ ﻓﻲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ " ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻭ " ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ‬
‫ﺍﻟﻜﺎﻓﺮﻭﻥ "‪ .‬ﻭﻫﻮ ﻣﺨﻴﺮ ﻓﻲ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺮﺃ ﻣﻦ ﺍﻟﺴﻮﺭ ﺍﻟﻄﻮﺍﻝ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻣﺎ ﺇﻥ‬
‫ﺍﺷﺘﻐﻞ ﺑﻘﺮﺍﺀﺗﻬﺎ‪ ،‬ﻓﺎﺗﺘﻪ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﻞ ﻳﻘﺮﺃ ﻣﻦ ﺍﻟﺴﻮﺭ ﺍﻟﻘﺼﺎﺭ‬
‫ﻭﺍﻟﻤﺘﻮﺳﻄﺔ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﻓﻲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﻟﻤﻐﺮﺏ ﻣﺜﻞ‬
‫ﺳﻮﺭﺓ ﺍﻟﻘﺪﺭ ﻭ " ﺇﺫﺍ ﺟﺎﺀ ﻧﺼﺮ ﺍﻟﻠﻪ " ﻭ " ﺃﻟﻬﻴﻜﻢ " ﻭ " ﺇﺫﺍ ﺯﻟﺰﻟﺖ "‬
‫ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻣﻦ ﺍﻟﺴﻮﺭ ﺍﻟﻘﺼﺎﺭ‪ ،‬ﻭﻳﻘﺮﺃ ﻓﻲ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﻣﺜﻞ ﺳﻮﺭﺓ‬
‫ﺍﻟﻄﺎﺭﻕ ﻭﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ ﻭ " ﺇﺫﺍ ﺍﻟﺴﻤﺎﺀ ﺍﻧﻔﻄﺮﺕ " ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻣﻦ‬
‫ﺍﻟﺴﻮﺭ‪ ،‬ﻭﻓﻲ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ ﻣﺜﻞ ﺳﻮﺭﺓ ﺍﻟﻤﺰﻣﻞ ﻭﺍﻟﻤﺪﺛﺮ ﻭ " ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ‬
‫ﺍﻹﻧﺴﺎﻥ " ﻭ " ﻋﻢ ﻳﺘﺴﺎﺀﻟﻮﻥ " ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻣﻦ ﺍﻟﺴﻮﺭ‪ ،‬ﻛﻞ ﻫﺬﺍ‬
‫ﻧﺪﺑﺎ ﻭﺍﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻓﺈﻥ ﺍﻗﺘﺼﺮ ﻋﻠﻰ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻓﻲ ﺍﻟﺼﻠﻮﺍﺕ ﻛﻠﻬﺎ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﻓﻲ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ‬
‫ﻭﺍﻻﺛﻨﻴﻦ " ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ "‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ‬
‫ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﺳﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ ﻭﺳﻮﺭﺓ‬
‫ﺍﻷﻋﻠﻰ‪ ،‬ﻭﻓﻲ ﻏﺪﺍﺓ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺍﻟﺠﻤﻌﺔ ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ "‪ ،‬ﻭﻓﻲ‬
‫ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺳﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻲ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻓﻠﻴﻘﺮﺃ ﻣﻦ ﺃﻱ ﻣﻮﺿﻊ ﺷﺎﺀ ﻣﺎ ﺷﺎﺀ‪.‬‬

‫)‪(٧٨‬‬
 ‫ﻭﻳﺠﻮﺯ ﻗﺮﺍﺀﺓ ﺍﻟﻌﺰﺍﺋﻢ ﻓﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻗﺮﺃ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‪ ،‬ﻭﺑﻠﻎ ﻣﻮﺿﻊ‬
‫ﺍﻟﺴﺠﺪﺓ‪ ،‬ﻓﻠﻴﺴﺠﺪ‪ ،‬ﺛﻢ ﻟﻴﺮﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻳﻘﻮﻡ‬
‫ﺑﺎﻟﺘﻜﺒﻴﺮ‪ ،‬ﻓﻴﺘﻤﻢ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ﺇﻥ ﺷﺎﺀ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺍﻟﺴﺠﺪﺓ ﻓﻲ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﻗﺮﺍﺀﺓ ﻏﻴﺮﻫﺎ‪ ،‬ﻗﺎﻡ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪،‬‬
‫ﻭﻗﺮﺃ ﺍﻟﺤﻤﺪ‪ ،‬ﺛﻢ ﺭﻛﻊ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﻓﻲ ﻧﻮﺍﻓﻞ ﺍﻟﻨﻬﺎﺭ‬
‫ﺍﻟﺴﻮﺭ ﺍﻟﻘﺼﺎﺭ‪ .‬ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺳﻮﺭﺓ ﺍﻻﺧﻼﺹ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻗﺮﺍﺀﺓ )ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ " ﻓﻲ ﺳﺒﻌﺔ ﻣﻮﺍﺿﻊ‪:‬‬
‫ﻓﻲ ﺃﻭﻝ ﺭﻛﻌﺔ ﻣﻦ ﺭﻛﻌﺘﻲ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻓﻲ ﺃﻭﻝ ﺭﻛﻌﺔ ﻣﻦ ﻧﻮﺍﻓﻞ ﺍﻟﻤﻐﺮﺏ‪،‬‬
‫ﻭﻓﻲ ﺃﻭﻝ ﺭﻛﻌﺔ ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻓﻲ ﺃﻭﻝ ﺭﻛﻌﺔ ﻣﻦ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ‪،‬‬
‫ﻭﻓﻲ ﺭﻛﻌﺘﻲ ﺍﻟﻐﺪﺍﺓ ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﺑﻬﺎ‪ ،‬ﻭﻓﻲ ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﻓﻲ‬
‫ﺭﻛﻌﺘﻲ ﺍﻻﺣﺮﺍﻡ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻳﻘﺮﺃ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺿﻊ ﻓﻲ ﺍﻟﺮﻛﻌﺔ‬
‫ﺍﻷﻭﻟﻰ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ " ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ "‪ .‬ﻓﻤﻦ‬
‫ﻋﻤﻞ ﺑﻬﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻷﻭﻟﻴﻴﻦ ﻣﻦ ﺻﻼﺓ‬
‫ﺍﻟﻠﻴﻞ ﺛﻼﺛﻴﻦ ﻣﺮﺓ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ‪ .‬ﻭﻓﻲ ﺑﺎﻗﻲ ﺻﻼﺓ‬
‫ﺍﻟﻠﻴﻞ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺑﺎﻟﺴﻮﺭ ﺍﻟﻄﻮﺍﻝ ﻣﺜﻞ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﻜﻬﻒ‬
‫ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺤﻮﺍﻣﻴﻢ ﻭﻣﺎ ﺟﺮﻯ ﻣﺠﺮﺍﻫﺎ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﻭﻗﺖ‬
‫ﻛﺒﻴﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﻔﺠﺮ‪ ،‬ﺧﻔﻒ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺼﻠﻲ ﺃﻥ ﻳﺠﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﻲ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‬
‫ﺍﻵﺧﺮﺓ ﻭﺍﻟﻐﺪﺍﺓ‪ .‬ﻓﺈﻥ ﺧﺎﻓﺖ ﻓﻴﻬﻤﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ‬

‫)‪(٧٩‬‬
 ‫ﺍﻟﺼﻼﺓ‪ .‬ﻭﻳﺨﺎﻓﺖ ﻓﻲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ .‬ﻓﺈﻥ ﺟﻬﺮ ﻓﻴﻬﺎ ﻣﺘﻌﻤﺪﺍ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﻥ ﺟﻬﺮ ﻓﻴﻤﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻤﺨﺎﻓﺘﺔ‪ ،‬ﺃﻭ‬
‫ﺧﺎﻓﺖ ﻓﻴﻤﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺠﻬﺮ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﺫﺍ‬
‫ﺟﻬﺮ‪ ،‬ﻻ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﻋﺎﻟﻴﺎ‪ ،‬ﺑﻞ ﻳﺠﻬﺮ ﻣﺘﻮﺳﻄﺎ‪ .‬ﻭﺇﺫﺍ ﺧﺎﻓﺖ‪،‬‬
‫ﻓﻼ ﻳﺨﺎﻓﺖ ﺩﻭﻥ ﺇﺳﻤﺎﻋﻪ ﻧﻔﺴﻪ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺠﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﻲ‬
‫ﻧﻮﺍﻓﻞ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺃﻳﻀﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻓﻼ ﺷﺊ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ‬
‫ﺟﻬﺮ ﻓﻲ ﻧﻮﺍﻓﻞ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ ﻓﻲ‬
‫ﻧﻮﺍﻓﻞ ﺍﻟﻨﻬﺎﺭ ﺍﻟﻤﺨﺎﻓﺘﺔ‪.‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺠﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ‪.‬‬
‫ﻭﺍﻹﻣﺎﻡ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﻤﻊ ﻣﻦ ﺧﻠﻔﻪ ﺍﻟﻘﺮﺍﺀﺓ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﺻﻮﺗﻪ ﺣﺪ‬
‫ﺍﻟﻌﻠﻮ‪ .‬ﻓﺈﻥ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ‪ ،‬ﺑﻞ ﻳﻘﺮﺀ ﻗﺮﺍﺀﺓ ﻭﺳﻄﺎ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻺﻣﺎﻡ ﺃﻳﻀﺎ ﺃﻥ ﻳﺴﻤﻊ ﻣﻦ ﺧﻠﻔﻪ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ ﻓﻲ ﺣﺎﻝ ﺍﻟﺘﺸﻬﺪ‪.‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﺧﻠﻔﻪ ﺃﻥ ﻳﺴﻤﻌﻪ ﺷﻴﺌﺎ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻓﻢ‬
‫ﺍﻹﻧﺴﺎﻥ ﻟﺜﺎﻡ ﻓﻲ ﺣﺎﻝ ﺍﻟﻘﺮﺍﺀﺓ ﻓﺈﻥ ﻛﺎﻥ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻨﺤﻴﻪ‪ ،‬ﺇﻥ ﻣﻨﻊ‬
‫ﺫﻟﻚ ﻣﻦ ﺳﻤﺎﻉ ﺍﻟﻘﺮﺍﺀﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻨﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪،‬‬
‫ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺍﻹﻣﺎﻡ ﺇﺫﺍ ﻏﻠﻂ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﺭﺩ ﻋﻠﻴﻪ ﻣﻦ ﺧﻠﻔﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻤﺼﻠﻲ‬
‫ﺃﻥ ﻳﺘﻘﺪﻡ ﺑﻴﻦ ﻳﺪﻳﻪ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻳﺘﻘﺪﻡ‪ .‬ﻓﺈﺫﺍ‬
‫ﺍﺳﺘﻘﺮ ﺑﻪ ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﻘﺮﺍﺀﺓ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﺮﺃ ﺍﻹﻧﺴﺎﻥ ﻓﻲ‬
‫ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﻤﺼﺤﻒ ﺇﺫﺍ ﻟﻢ ﻳﺤﺴﻦ ﻇﺎﻫﺮﺍ‪.‬‬

‫)‪(٨٠‬‬
 ‫ﻭﺍﻟﺮﻛﻮﻉ ﻓﺮﻳﻀﺔ ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ ﻣﻦ ﺍﻟﺼﻼﺓ‪ .‬ﻓﻤﻦ ﺻﻠﻰ ﻭﻟﻢ‬
‫ﻳﺮﻛﻊ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺻﻼﺓ ﻟﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻙ ﻧﺎﺳﻴﺎ‪ ،‬ﻓﺴﻨﺬﻛﺮ ﺃﺣﻜﺎﻣﻪ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺣﺎﻝ ﺭﻛﻮﻋﻪ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪.‬‬
‫ﻭﺍﻟﺘﺴﺒﻴﺢ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﻓﺮﻳﻀﺔ‪ .‬ﻣﻦ ﺗﺮﻛﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺻﻼﺓ ﻟﻪ‪.‬‬
‫ﻭﺇﻥ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻓﺴﻨﺒﻴﻨﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪ ،‬ﻓﻴﻤﺎ ﺑﻌﺪ‪ .‬ﻭﺃﻗﻞ ﻣﺎ‬
‫ﻳﺠﺰﻱ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﺗﺴﺒﻴﺤﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳﻘﻮﻝ‪:‬‬
‫" ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻟﻌﻈﻴﻢ ﻭﺑﺤﻤﺪﻩ "‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ﺛﻼﺙ‬
‫ﻣﺮﺍﺕ‪ .‬ﻭﺇﻥ ﻗﺎﻟﻬﺎ ﺧﻤﺴﺎ ﺃﻭ ﺳﺒﻌﺎ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﺇﻥ ﻗﺎﻝ ﺛﻼﺙ‬
‫ﻣﺮﺍﺕ " ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ " ﺃﺟﺰﺍﻩ ﺃﻳﻀﺎ‪ .‬ﻭﺇﻥ ﻗﺎﻝ ﺑﺪﻻ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ‪:‬‬
‫" ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺃﻛﺒﺮ "‪ ،‬ﻛﺎﻥ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﻓﻲ ﺭﻛﻮﻋﻪ‪ " :‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺭﻛﻌﺖ‪ ،‬ﻭﻟﻚ ﺧﺸﻌﺖ‪ ،‬ﻭﺑﻚ ﺁﻣﻨﺖ‪،‬‬
‫ﻭﻟﻚ ﺃﺳﻠﻤﺖ‪ .‬ﻭﻋﻠﻴﻚ ﺗﻮﻛﻠﺖ‪ ،‬ﻭﺃﻧﺖ ﺭﺑﻲ‪ .‬ﺧﺸﻊ ﻟﻚ ﺳﻤﻌﻲ‬
‫ﻭﺑﺼﺮﻱ ﻭﺷﻌﺮﻱ ﻭﺑﺸﺮﻱ ﻭﻣﺨﻲ ﻭﻋﺼﺒﻲ ﻭﻋﻈﺎﻣﻲ‪ ،‬ﻭﻣﺎ ﺃﻗﻠﺘﻪ‬
‫ﻗﺪﻣﺎﻱ‪ ،‬ﻏﻴﺮ ﻣﺴﺘﻨﻜﻒ ﻭﻻ ﻣﺴﺘﺤﺴﺮ ﻭﻻ ﻣﺴﺘﻜﺒﺮ‪ .‬ﺳﺒﺤﺎﻥ ﺭﺑﻲ‬
‫ﺍﻟﻌﻈﻴﻢ ﻭﺑﺤﻤﺪﻩ " ﺛﻼﺛﺎ ﺃﻭ ﺧﻤﺴﺎ ﺃﻭ ﺳﺒﻌﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﻞ ﺫﻟﻚ‪،‬‬
‫ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺮﻛﻊ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﻳﺪﺍﻩ ﺗﺤﺖ ﺛﻴﺎﺑﻪ‪ .‬ﺑﻞ ﻳﺴﺘﺤﺐ ﺃﻥ ﺗﻜﻮﻥ ﺑﺎﺭﺯﺓ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﻓﻲ‬
‫ﻛﻤﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻟﻢ ﻳﺨﻞ ﺫﻟﻚ ﺑﺼﻼﺗﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻳﻘﻮﻝ‪ " :‬ﺳﻤﻊ ﺍﻟﻠﻪ ﻟﻤﻦ ﺣﻤﺪﻩ‪.‬‬
‫ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺃﻫﻞ ﺍﻟﺠﻮﺩ ﻭﺍﻟﺠﺒﺮﻭﺕ ﻭﺍﻟﻜﺒﺮﻳﺎﺀ ﻭﺍﻟﻌﻈﻤﺔ "‬

‫)‪(٨١‬‬
 ‫ﻳﺮﻓﻊ ﺑﺬﻟﻚ ﺻﻮﺗﻪ ﺇﻥ ﻛﺎﻥ ﺇﻣﺎﻣﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺄﻣﻮﻣﺎ‪ ،‬ﺃﺧﻔﺎﻩ‪ .‬ﺛﻢ‬
‫ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺑﺎﻟﺘﻜﺒﻴﺮ ﻟﻠﺴﺠﻮﺩ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺒﺮ ﺃﻫﻮﻯ ﺇﻟﻰ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻳﺘﺨﻮﻯ ﻛﻤﺎ ﻳﺘﺨﻮﻯ ﺍﻟﺒﻌﻴﺮ‬
‫ﺍﻟﻀﺎﻣﺮ ﻋﻨﺪ ﺑﺮﻭﻛﻪ‪ .‬ﻭﻳﻜﻮﻥ ﺳﺠﻮﺩﻩ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﻋﻈﻢ ﺣﺴﺐ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺍﻟﺴﺠﻮﺩ ﻓﺮﻳﻀﺔ‪ ،‬ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ ﺳﺠﺪﺗﺎﻥ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻬﻤﺎ‬
‫ﻣﻌﺎ ﺃﻭ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺻﻼﺓ ﻟﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻬﻤﺎ ﺃﻭ ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻬﻤﺎ ﻧﺎﺳﻴﺎ ﻓﺴﻨﺒﻴﻦ ﺣﻜﻤﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪ .‬ﻭﺍﻟﺘﺴﺒﻴﺢ ﻓﻲ ﺍﻟﺴﺠﻮﺩ‬
‫ﺃﻳﻀﺎ ﻓﺮﻳﻀﺔ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺻﻼﺓ ﻟﻪ‪ .‬ﻭﻣﻦ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪،‬‬
‫ﻓﺴﻨﺬﻛﺮ ﺣﻜﻤﻪ‪ .‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﺃﻗﻞ ﻣﺎ ﻳﺠﺰﻱ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ ﻓﻲ ﺍﻟﺴﺠﻮﺩ ﺃﻥ ﻳﻘﻮﻝ‪ " :‬ﺳﺒﺤﺎﻥ‬
‫ﺭﺑﻲ ﺍﻷﻋﻠﻰ ﻭﺑﺤﻤﺪﻩ " ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ﺛﻼﺙ‬
‫ﻣﺮﺍﺕ‪ ،‬ﻭﺍﻷﻓﻀﻞ ﺳﺒﻊ ﻣﺮﺍﺕ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﻓﻲ ﺳﺠﻮﺩﻩ‪:‬‬
‫" ﺍﻟﻠﻬﻢ ﻟﻚ ﺳﺠﺪﺕ‪ ،‬ﻭﺑﻚ ﺁﻣﻨﺖ‪ ،‬ﻭﻟﻚ ﺃﺳﻠﻤﺖ‪ ،‬ﻭﻋﻠﻴﻚ‬
‫ﺗﻮﻛﻠﺖ‪ ،‬ﻭﺃﻧﺖ ﺭﺑﻲ‪ ،‬ﺳﺠﺪ ﻭﺟﻬﻲ ﻟﻠﺬﻱ ﺧﻠﻘﻪ ﻭﺻﻮﺭﻩ ﻭﺷﻖ ﺳﻤﻌﻪ‬
‫ﻭﺑﺼﺮﻩ‪ .‬ﺗﺒﺎﺭﻙ ﺍﻟﻠﻪ ﺃﺣﺴﻦ ﺍﻟﺨﺎﻟﻘﻴﻦ‪ .‬ﺳﺒﺤﺎﻥ ﺭﺑﻲ ﺍﻷﻋﻠﻰ ﻭﺑﺤﻤﺪﻩ "‬
‫ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺛﻼﺛﺎ ﺃﻭ ﺧﻤﺴﺎ ﺃﻭ ﺳﺒﻌﺎ‪.‬‬
‫ﻭﻣﻮﺿﻊ ﺍﻟﺴﺠﻮﺩ ﻣﻦ ﻗﺼﺎﺹ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﺇﻟﻰ ﺍﻟﺠﺒﻬﺔ‪ .‬ﺃﻱ ﺷﺊ‬
‫ﻭﻗﻊ ﻣﻨﻪ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺍﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺟﺒﻬﺘﻪ ﺩﻣﻞ ﺃﻭ ﺟﺮﺍﺡ‬
‫ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺴﺠﺪ ﻋﻠﻰ ﺃﺣﺪ ﺟﺎﻧﺒﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﺳﺠﺪ ﻋﻠﻰ ﺫﻗﻨﻪ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺍﻩ ﺫﻟﻚ ﻭﺇﻥ ﺟﻌﻞ ﻟﻤﻮﺿﻊ‬

‫)‪(٨٢‬‬
 ‫ﺍﻟﺪﻣﻞ ﺣﻔﻴﺮﺓ ﻭﻭﺿﻌﻪ ﻓﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻻ‬
‫ﻳﻤﻜﻦ ﺟﺒﻬﺘﻪ ﻣﻦ ﺍﻷﺭﺽ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﺠﻮﺩ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﺍﻟﺴﺠﻮﺩ ﻣﺴﺎﻭﻳﺎ ﻟﻤﻮﺿﻊ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﻻ‬
‫ﻳﻜﻮﻥ ﺃﺭﻓﻊ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺃﺭﻓﻊ ﻣﻨﻪ ﺑﻤﻘﺪﺍﺭ ﻟﺒﻨﺔ‪ ،‬ﺟﺎﺭ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﻟﺪﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ ﻓﻲ ﺣﺎﻝ ﺍﻟﺮﻛﻮﻉ‬
‫ﻭﺍﻟﺴﺠﻮﺩ ﻭﻓﻲ ﺟﻤﻴﻊ ﺃﺣﻮﺍﻝ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺍﻟﺘﺸﻬﺪ ﻓﺮﻳﻀﺔ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺻﻼﺓ‬
‫ﻟﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻓﺴﻨﺒﻴﻦ ﺣﻜﻤﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪ .‬ﻭﻻ ﻓﺮﻕ ﺑﻴﻦ‬
‫ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ ﻓﻲ ﻭﺟﻮﺑﻬﻤﺎ ﻭﻓﺮﺿﻬﻤﺎ‪ .‬ﻭﺃﻗﻞ ﻣﺎ ﻳﺠﺰﻱ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﺘﺸﻬﺪ ﺍﻟﺸﻬﺎﺩﺗﺎﻥ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﻭﺁﻟﻪ‬
‫ﺍﻟﻄﻴﺒﻴﻦ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺗﺸﻬﺪﻩ ﺍﻷﻭﻝ‪ " .‬ﺑﺴﻢ ﺍﻟﻠﻪ ﻭﺍﻷﺳﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ ﻛﻠﻬﺎ ﻟﻠﻪ‪.‬‬
‫ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺍﻟﻠﻪ ﺇﻻ ﺍﻟﻠﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ .‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ‬
‫ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺃﺭﺳﻠﻪ ﺑﺎﻟﺤﻖ ﺑﺸﻴﺮﺍ ﻭﻧﺬﻳﺮﺍ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ‪ .‬ﺍﻟﻠﻬﻢ ﺻﻞ‬
‫ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻝ ﻣﺤﻤﺪ‪ .‬ﻭﺗﻘﺒﻞ ﺷﻔﺎﻋﺘﻪ ﻓﻲ ﺃﻣﺘﻪ ﻭﺍﺭﻓﻊ ﺩﺭﺟﺘﻪ "‪.‬‬
‫ﻭﺇﻥ ﻗﺎﻝ ﻫﺬﺍ ﻓﻲ ﺍﻟﺘﺸﻬﺪ ﺍﻟﺜﺎﻧﻲ ﻭﺟﻤﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ‬
‫ﺑﺄﺱ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﺧﻴﺮ " ﺑﺴﻢ ﺍﻟﻠﻪ‬
‫ﻭﺑﺎﻟﻠﻪ ﻭﺍﻷﺳﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ ﻛﻠﻬﺎ ﻟﻠﻪ‪ .‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻭﺣﺪﻩ ﻻ‬
‫ﺷﺮﻳﻚ ﻟﻪ‪ .‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺃﺭﺳﻠﻪ ﺑﺎﻟﻬﺪﻯ ﻭﺩﻳﻦ‬

‫)‪(٨٣‬‬
 ‫ﺍﻟﺤﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ ،‬ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻤﺸﺮﻛﻮﻥ‪ .‬ﺍﻟﺘﺤﻴﺎﺕ ﻟﻠﻪ‬
‫ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻄﻴﺒﺎﺕ ﺍﻟﻄﺎﻫﺮﺍﺕ ﺍﻟﺰﺍﻛﻴﺎﺕ ﺍﻟﺮﺍﺋﺤﺎﺕ ﺍﻟﻨﺎﻋﻤﺎﺕ‬
‫ﺍﻟﻐﺎﺩﻳﺎﺕ ﺍﻟﻤﺒﺎﺭﻛﺎﺕ ﻟﻠﻪ ﻣﺎ ﻃﺎﺏ ﻭﻃﻬﺮ ﻭﺯﻛﺎ ﻭﺧﻠﺺ ﻭﻧﻤﺎ‪ .‬ﻭﻣﺎ‬
‫ﺧﺒﺚ ﻓﻠﻐﻴﺮ ﺍﻟﻠﻪ‪ .‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ .‬ﻭﺃﺷﻬﺪ‬
‫ﺃﻥ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺃﺭﺳﻠﻪ ﺑﺎﻟﺤﻖ ﺑﺸﻴﺮﺍ ﻭﻧﺬﻳﺮﺍ ﺑﻴﻦ ﻳﺪﻱ‬
‫ﺍﻟﺴﺎﻋﺔ‪ .‬ﺃﺷﻬﺪ ﺃﻥ ﺍﻟﺠﻨﺔ ﺣﻖ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺎﺭ ﺣﻖ‪ .‬ﻭﺃﻥ ﺍﻟﺴﺎﻋﺔ ﺁﺗﻴﺔ‬
‫ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻠﻪ ﻳﺒﻌﺚ ﻣﻦ ﻓﻲ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻤﺪ‬
‫ﻭﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻭﺍﺭﺣﻢ ﻣﺤﻤﺪﺍ ﻭﺁﻝ‬
‫ﻣﺤﻤﺪ‪ ،‬ﻛﺄﻓﻀﻞ ﻣﺎ ﺻﻠﻴﺖ ﻭﺑﺎﺭﻛﺖ ﻭﺭﺣﻤﺖ ﻭﺗﺮﺣﻤﺖ ﻭﺗﺤﻨﻨﺖ‬
‫ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻲ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﺇﻧﻚ ﺣﻤﻴﺪ ﻣﺠﻴﺪ‪ .‬ﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﺒﻲ ﻭﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﺑﺮﻛﺎﺗﻪ‪ .‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺟﻤﻴﻊ ﺃﻧﺒﻴﺎﺀ‬
‫ﺍﻟﻠﻪ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺭﺳﻠﻪ‪ .‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺍﻟﻬﺎﺩﻳﻦ ﺍﻟﻤﻬﺪﻳﻴﻦ‪ .‬ﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻋﺒﺎﺩ ﺍﻟﻠﻪ ﺍﻟﺼﺎﻟﺤﻴﻦ " ﺛﻢ ﻳﺴﻠﻢ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺘﻌﻘﻴﺐ‬
‫ﻓﺈﺫﺍ ﺍﻧﺼﺮﻑ ﻣﻦ ﺻﻼﺗﻪ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﻗﺒﻞ ﻗﻴﺎﻣﻪ ﻣﻦ‬
‫ﻣﺼﻼﻩ‪ " :‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ " ﺛﻼﺙ ﻣﺮﺍﺕ ﻳﺮﻓﻊ ﺑﻬﺎ ﻳﺪﻳﻪ ﺇﻟﻰ ﺷﺤﻤﺘﻲ ﺃﺫﻧﻴﻪ‪،‬‬
‫ﺛﻢ ﻳﻘﻮﻝ‪ " :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﺇﻟﻬﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻧﺤﻦ ﻟﻪ ﻣﺴﻠﻤﻮﻥ‪ .‬ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻻ ﻧﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻩ ﻣﺨﻠﺼﻴﻦ ﻟﻪ ﺍﻟﺪﻳﻦ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ‪.‬‬

‫)‪(٨٤‬‬
 ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻭﺣﺪﻩ ﻭﺣﺪﻩ ﻭﺣﺪﻩ‪ .‬ﺃﻧﺠﺰ ﻭﻋﺪﻩ‪ ،‬ﻭﻧﺼﺮ ﻋﺒﺪﻩ‪،‬‬
‫ﻭﺃﻋﺰ ﺟﻨﺪﻩ ﻭﻏﻠﺐ ﺍﻷﺣﺰﺍﺏ ﻭﺣﺪﻩ‪ .‬ﻓﻠﻪ ﺍﻟﻤﻠﻚ ﻭﻟﻪ ﺍﻟﺤﻤﺪ‪ ،‬ﻳﺤﻴﻲ‬
‫ﻭﻳﻤﻴﺖ‪ ،‬ﻭﻳﻤﻴﺖ ﻭﻳﺤﻴﻲ‪ ،‬ﻭﻫﻮ ﺣﻲ ﻻ ﻳﻤﻮﺕ ﺑﻴﺪﻩ ﺍﻟﺨﻴﺮ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ‬
‫ﺷﺊ ﻗﺪﻳﺮ‪ .‬ﺍﻟﻠﻬﻢ ﺍﻫﺪﻧﻲ ﻟﻤﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻣﻦ ﺍﻟﺤﻖ ﺑﺈﺫﻧﻚ‪.‬‬
‫ﺇﻧﻚ ﺗﻬﺪﻱ ﻣﻦ ﺗﺸﺎﺀ ﺇﻟﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪.‬‬
‫ﺛﻢ ﻳﺴﺒﺢ ﺗﺴﺒﻴﺢ ﺍﻟﺰﻫﺮﺍﺀ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪ .‬ﻭﻫﻮ ﺃﺭﺑﻊ ﻭﺛﻼﺛﻮﻥ‬
‫ﺗﻜﺒﻴﺮﺓ‪ ،‬ﻭﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ ﺗﺤﻤﻴﺪﺓ‪ ،‬ﻭﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ ﺗﺴﺒﻴﺤﺔ‪.‬‬
‫ﻳﺒﺪﺃ ﺑﺎﻟﺘﻜﺒﻴﺮ ﺛﻢ ﺑﺎﻟﺘﺤﻤﻴﺪ ﺛﻢ ﺑﺎﻟﺘﺴﺒﻴﺢ‪ .‬ﺛﻢ ﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ‬
‫ﺍﻟﺴﻼﻡ ﻭﻣﻨﻚ ﺍﻟﺴﻼﻡ ﻭﻟﻚ ﺍﻟﺴﻼﻡ ﻭﺇﻟﻴﻚ ﺍﻟﺴﻼﻡ ﻭﺇﻟﻴﻚ ﻳﺮﺟﻊ‬
‫ﺍﻟﺴﻼﻡ‪ .‬ﺗﺒﺎﺭﻛﺖ ﻳﺎ ﺫﺍ ﺍﻟﺠﻼﻝ ﻭﺍﻻﻛﺮﺍﻡ‪ .‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪،‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻲ ﺍﻟﻠﻪ‪ .‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ‪.‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺟﺒﺮﺍﺋﻴﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺇﺳﺮﺍﻓﻴﻞ ﻭﻋﺰﺭﺍﺋﻴﻞ ﻣﻠﻚ ﺍﻟﻤﻮﺕ‪،‬‬
‫ﻭﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ‪ .‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺿﻮﺍﻥ ﺧﺎﺯﻥ ﺍﻟﺠﻨﺎﻥ‪ .‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬
‫ﻣﺎﻟﻚ ﺧﺎﺯﻥ ﺍﻟﻨﺎﺭ‪ .‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺁﺩﻡ ﻭﻣﺤﻤﺪ ﻭﻣﻦ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﻷﻭﺻﻴﺎﺀ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﻠﺤﺎﺀ‪ .‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻋﺒﺎﺩ ﺍﻟﻠﻪ‬
‫ﺍﻟﺼﺎﻟﺤﻴﻦ " ﺛﻢ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺍﺣﺪﺍ ﻭﺍﺣﺪﺍ‪ ،‬ﺛﻢ‬
‫ﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﻣﻦ ﻛﻞ ﺧﻴﺮ ﺃﺣﺎﻁ ﺑﻪ ﻋﻠﻤﻚ‪ ،‬ﻭﺃﻋﻮﺫ‬
‫ﺑﻚ ﻣﻦ ﻛﻞ ﺷﺮ ﺃﺣﺎﻁ ﺑﻪ ﻋﻠﻤﻚ‪ ،‬ﻭﺃﺳﺄﻟﻚ ﻋﺎﻓﻴﺘﻚ ﻓﻲ ﺃﻣﻮﺭﻱ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺧﺰﻱ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ " ﺛﻢ ﻳﻘﺮﺃ ﺍﺛﻨﺘﻲ‬
‫ﻋﺸﺮﺓ ﻣﺮﺓ ﺳﻮﺭﺓ ﺍﻻﺧﻼﺹ ﻭﻳﻘﻮﻝ ﺑﻌﺪﻫﺎ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ‬

‫)‪(٨٥‬‬
‫ﺑﺎﺳﻤﻚ ﺍﻟﻤﻜﻨﻮﻥ ﺍﻟﻤﺨﺰﻭﻥ ﺍﻟﻄﺎﻫﺮ ﺍﻟﻤﻄﻬﺮ ﺍﻟﻤﺒﺎﺭﻙ‪ ،‬ﻭﺃﺳﺄﻟﻚ ﺑﺎﺳﻤﻚ‬
‫ﺍﻟﻌﻈﻴﻢ ﻭﺳﻠﻄﺎﻧﻚ ﺍﻟﻘﺪﻳﻢ‪ ،‬ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﺼﻠﻲ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻝ ﻣﺤﻤﺪ‬
‫ﻳﺎ ﻭﺍﻫﺐ ﺍﻟﻌﻄﺎﻳﺎ‪ ،‬ﻭﻳﺎ ﻣﻄﻠﻖ ﺍﻷﺳﺎﺭﻯ‪ ،‬ﻭﻳﺎ ﻓﻜﺎﻙ ﺍﻟﺮﻗﺎﺏ ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﺼﻠﻲ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻭﺃﻥ ﺗﻌﺘﻖ ﺭﻗﺒﺘﻲ ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺗﺨﺮﺟﻨﻲ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺁﻣﻨﺎ‪ ،‬ﻭﺗﺪﺧﻠﻨﻲ ﺍﻟﺠﻨﺔ ﺳﺎﻟﻤﺎ‪ ،‬ﻭﺃﻥ‬
‫ﺗﺠﻌﻞ ﺩﻋﺎﺋﻲ ﺃﻭﻟﻪ ﻓﻼﺣﺎ ﻭﺃﻭﺳﻄﻪ ﻧﺠﺎﺣﺎ ﻭﺁﺧﺮﻩ ﺻﻼﺣﺎ‪ ،‬ﺇﻧﻚ‬
‫ﺃﻧﺖ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ "‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺪﻋﻮ ﺑﻪ ﺍﻹﻧﺴﺎﻥ‬
‫ﻋﻘﻴﺐ ﻛﻞ ﺻﻼﺓ‪ ،‬ﻭﻻ ﻳﺘﺮﻛﻪ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﺍﻗﺘﺼﺮ‬
‫ﻋﻠﻰ ﺗﺴﺒﻴﺢ ﺍﻟﺰﻫﺮﺍﺀ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪ .‬ﻭﻻ ﻳﺘﺮﻙ ﺫﻟﻚ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬
‫ﻭﺇﻥ ﺩﻋﺎ ﺑﻬﺬﺍ ﺍﻟﺘﻌﻘﻴﺐ ﻓﻲ ﻋﻘﻴﺐ ﻛﻞ ﺭﻛﻌﺘﻴﻦ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﺣﺎﺯ‬
‫ﺑﻪ ﺃﺟﺮﺍ‪.‬‬
‫ﺛﻢ ﻳﺴﺠﺪ ﺳﺠﺪﺗﻲ ﺍﻟﺸﻜﺮ‪ ،‬ﻭﻳﻜﻮﻥ ﻻﻃﻴﺎ ﺑﺎﻷﺭﺽ ﻭﻳﻘﻮﻝ ﻓﻴﻪ‪:‬‬
‫" ﺷﻜﺮﺍ ﺷﻜﺮﺍ " ﻣﺎﺋﺔ ﻣﺮﺓ‪ .‬ﻭﺇﻥ ﻗﺎﻝ‪ " :‬ﻋﻔﻮﺍ ﻋﻔﻮﺍ "‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ‬
‫ﺟﺎﺋﺰﺍ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻗﺎﻝ ﺛﻼﺙ ﻣﺮﺍﺕ‪ " :‬ﺷﻜﺮﺍ ﺍﻟﻠﻪ "‪.‬‬
‫ﺑﺎﺏ ﻓﺮﺍﺋﺾ ﺍﻟﺼﻼﺓ ﻭﺳﻨﻨﻬﺎ ﻭﻣﻦ ﺗﺮ ﻙ ﺷﻴﺌﺎ ﻣﻨﻬﺎ‬
‫ﻣﺘﻌﻤﺪﺍ ﺃﻭ ﻧﺎﺳﻴﺎ‬
‫ﻣﻦ ﺗﺮﻙ ﺍﻟﻄﻬﺎﺭﺓ ﻣﺘﻌﻤﺪﺍ ﻭﺻﻠﻰ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺈﻥ ﺗﺮﻛﻬﺎ ﻧﺎﺳﻴﺎ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺑﻌﺪ ﺃﻥ ﺻﻠﻰ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﻹﻋﺎﺩﺓ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﻭﻛﺎﻧﺖ ﺻﻼﺗﻪ ﻣﺎﺿﻴﺔ‪.‬‬

‫)‪(٨٦‬‬
 ‫ﻭﻣﻦ ﺻﻠﻰ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪.‬‬
‫ﻓﺈﻥ ﺻﻼﻫﺎ ﻧﺎﺳﻴﺎ ﺛﻢ ﺫﻛﺮ ﺑﻌﺪ ﺩﺧﻮﻝ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺷﺊ ﻣﻦ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻓﺮﻍ ﻣﻨﻬﺎ ﻋﻨﺪ ﺩﺧﻮﻝ‬
‫ﻭﻗﺘﻬﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﻹﻋﺎﺩﺓ‪.‬‬
‫ﻭﻣﻦ ﺻﻠﻰ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﻘﺒﻠﺔ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻓﺈﻥ‬
‫ﺻﻼﻫﺎ ﻧﺎﺳﻴﺎ ﺛﻢ ﺗﺒﻴﻦ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﺑﺎﻗﻴﺎ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺧﺮﺝ ﻭﻗﺘﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺻﻠﻰ ﺑﻐﻴﺮ ﺃﺫﺍﻥ ﻭﺇﻗﺎﻣﺔ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﻧﺎﻗﺼﺔ‪،‬‬
‫ﻭﻟﻢ ﺗﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪.‬‬
‫ﻭﺍﻟﻨﻴﺔ ﻭﺍﺟﺒﺔ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻓﻤﻦ ﺻﻠﻰ ﺑﻐﻴﺮ ﻧﻴﺔ‪ ،‬ﻓﻼ ﺻﻼﺓ ﻟﻪ‪،‬‬
‫ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪ .‬ﻭﻣﻦ ﺩﺧﻞ ﻓﻲ ﺻﻼﺓ ﻗﺪ ﺣﻀﺮ ﻭﻗﺘﻬﺎ ﺑﻨﻴﺘﻬﺎ‪،‬‬
‫ﺛﻢ ﺫﻛﺮ ﺃﻥ ﻋﻠﻴﻪ ﺻﻼﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺗﻀﻴﻖ ﻭﻗﺖ ﺍﻟﺤﺎﺿﺮﺓ‪،‬‬
‫ﻓﻠﻴﻌﺪﻝ ﺑﻨﻴﺘﻪ ﺇﻟﻰ ﺍﻟﺼﻼﺓ ﺍﻟﻔﺎﺋﺘﺔ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺑﻌﺪﻫﺎ ﻣﺎ ﺣﻀﺮ ﻭﻗﺘﻬﺎ‪.‬‬
‫ﻭﺗﻜﺒﻴﺮﺓ ﺍﻻﻓﺘﺘﺎﺡ ﻓﺮﻳﻀﺔ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻬﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺒﺖ‬
‫ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻬﺎ ﻧﺎﺳﻴﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ ﺃﻳﻀﺎ ﺇﺫﺍ‬
‫ﺫﻛﺮﻫﺎ‪ ،‬ﺳﻮﺍﺀ ﺫﻛﺮ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ﺃﻭ ﺑﻌﺪﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‬
‫ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﻘﺮﺍﺀﺓ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻓﺈﻥ ﺗﺮﻙ‬
‫ﻗﺮﺍﺀﺓ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺤﻤﺪ ﻓﻲ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﻧﺎﻗﺼﺔ‪ ،‬ﻭﻟﻢ‬
‫ﺗﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻬﺎ ﻧﺎﺳﻴﺎ ﺣﺘﻰ ﺭﻛﻊ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ‬

‫)‪(٨٧‬‬
 ‫ﺷﺊ‪ ،‬ﺳﻮﺍﺀ ﺫﻛﺮ ﺃﻭ ﻟﻢ ﻳﺬﻛﺮ‪.‬‬
‫ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﺟﺐ ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺒﺖ‬
‫ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻓﺈﻥ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﺛﻢ ﺫﻛﺮ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺟﺐ‬
‫ﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﺣﺘﻰ ﺻﻠﻰ ﺭﻛﻌﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺩﺧﻞ‬
‫ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺛﻢ ﺫﻛﺮ‪ ،‬ﺃﺳﻘﻂ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺑﻨﻰ ﻛﺄﻧﻪ ﺻﻠﻰ‬
‫ﺭﻛﻌﺘﻴﻦ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﺮﻙ ﺍﻟﺮﻛﻮﻉ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺫﻛﺮ ﻓﻲ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺃﺳﻘﻂ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺜﺎﻟﺜﺔ ﺛﺎﻧﻴﺔ‪ .‬ﻭﺗﻤﻢ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ‬
‫ﻟﻢ ﻳﺬﻛﺮ ﺃﺻﻼ‪ ،‬ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺍﻟﺘﺴﺒﻴﺢ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﻓﺮﻳﻀﺔ‪ .‬ﻣﻦ ﺗﺮﻛﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺻﻼﺓ ﻟﻪ‪.‬‬
‫ﻭﺇﻥ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﺳﻮﺍﺀ ﺫﻛﺮ ﺑﻌﺪ ﺫﻟﻚ ﺃﻭ ﻟﻢ ﻳﺬﻛﺮ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪.‬‬
‫ﻭﺍﻟﺴﺠﻮﺩ ﻓﺮﺽ ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ ﻣﺮﺗﻴﻦ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻬﻤﺎ ﺃﻭ ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻬﻤﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻓﺈﻥ ﺗﺮﻛﻬﻤﺎ ﻧﺎﺳﻴﺎ‪ ،‬ﺛﻢ ﺫﻛﺮ‬
‫ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻓﺈﻥ ﺗﺮﻙ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻧﺎﺳﻴﺎ‬
‫ﺛﻢ ﺫﻛﺮ ﺑﻌﺪ ﻗﻌﻮﺩﻩ ﺃﻭ ﻗﻴﺎﻣﻪ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻋﺎﺩ‪ ،‬ﻓﺴﺠﺪ ﺳﺠﺪﺓ‬
‫ﺃﺧﺮﻯ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻨﻬﺎ‪ ،‬ﻗﺎﻡ ﺇﻟﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺎﺳﺘﺄﻧﻒ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ‬
‫ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﺴﺒﺢ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﺣﺘﻰ ﻳﺮﻛﻊ‪،‬‬
‫ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﺛﻢ ﻗﻀﺎﻫﺎ ﺑﻌﺪ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﻋﻠﻴﻪ ﺳﺠﺪﺗﺎ ﺍﻟﺴﻬﻮ‪.‬‬
‫ﻭﺍﻟﺘﺴﺒﻴﺢ ﻓﻲ ﺍﻟﺴﺠﻮﺩ ﻭﺍﺟﺐ ﺃﻳﻀﺎ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻪ ﻣﺘﻌﻤﺪﺍ‪،‬‬
‫ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﻣﻦ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﻦ‬

‫)‪(٨٨‬‬
 ‫ﻟﻢ ﻳﻤﻜﻦ ﺟﺒﻬﺘﻪ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﺠﻮﺩ ﻣﻦ ﺍﻷﺭﺽ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺻﻼﺓ‬
‫ﻟﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺍﻟﺘﺸﻬﺪ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺍﺟﺐ‪ .‬ﻭﺃﻗﻞ ﻣﺎ ﻳﺠﺰﻱ ﻓﻴﻪ ﺷﻬﺎﺩﺗﺎﻥ‪.‬‬
‫ﻓﻤﻦ ﺗﺮﻛﻬﻤﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﻣﻦ ﺗﺮﻛﻬﻤﺎ ﻧﺎﺳﻴﺎ‪،‬‬
‫ﻗﻀﺎﻫﻤﺎ ﻭﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻭﺁﻟﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪،‬‬
‫ﻓﺮﻳﻀﺔ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻬﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻣﻦ‬
‫ﺗﺮﻛﻬﺎ ﻧﺎﺳﻴﺎ‪ ،‬ﻗﻀﺎﻫﺎ ﺑﻌﺪ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺍﻟﺘﺴﻠﻴﻢ ﺳﻨﺔ ﻟﻴﺲ ﺑﻔﺮﺽ‪ .‬ﻣﻦ ﺗﺮﻛﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻣﻀﻴﻌﺎ‬
‫ﻓﻀﻴﻠﺔ‪ ،‬ﻭﻟﻢ ﺗﻔﺴﺪ ﺻﻼﺗﻪ‪ .‬ﻭﻣﻦ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻛﺎﻧﺖ ﺻﻼﺗﻪ‬
‫ﺗﺎﻣﺔ‪.‬‬
‫ﻭﺍﻟﺘﻜﺒﻴﺮﺍﺕ ﺍﻟﺴﺒﻊ ﻣﻊ ﺳﺎﺋﺮ ﺍﻟﺘﻜﺒﻴﺮﺍﺕ ﺳﻨﺔ ﻣﺎ ﻋﺪﺍ ﺗﻜﺒﻴﺮﺓ‬
‫ﺍﻻﻓﺘﺘﺎﺡ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﻣﻊ ﻛﻞ ﺗﻜﺒﻴﺮﺓ ﺳﻨﺔ‪ .‬ﻓﻤﻦ ﺗﺮﻙ ﺫﻟﻚ‬
‫ﻣﺘﻌﻤﺪﺍ ﺃﻭ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﺗﻔﺴﺪ ﺻﻼﺗﻪ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺠﻬﺮ ﻓﻴﻤﺎ ﻳﺠﻬﺮ ﻓﻴﻪ ﻭﺟﻬﺮ ﻓﻴﻬﺎ ﻳﺨﺎﻓﺖ ﻓﻴﻪ‬
‫ﻣﺘﻌﻤﺪﺍ‪ .‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﺇﻥ ﻓﻌﻞ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺍﻟﻘﻨﻮﺕ ﻓﻲ ﺍﻟﺼﻠﻮﺍﺕ ﻛﻠﻬﺎ ﺳﻨﺔ ﻣﺆﻛﺪﺓ‪ .‬ﻭﺁﻛﺪﻫﺎ ﻓﻲ ﺻﻼﺓ‬
‫ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﺁﻛﺪﻫﺎ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﻓﻴﻤﺎ ﻳﺠﻬﺮ ﻓﻴﻬﺎ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻪ‬
‫ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﺗﺎﺭﻛﺎ ﺳﻨﺔ‪ .‬ﻭﻣﻦ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﺛﻢ ﺫﻛﺮ ﻓﻲ ﺍﻟﺮﻛﻮﻉ‪،‬‬

‫)‪(٨٩‬‬
 ‫ﻗﻀﺎﻩ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ ﺍﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﺇﻻ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻓﻲ‬
‫ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﺛﻢ ﻗﻀﺎﻩ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺍﻟﺘﻌﻘﻴﺐ ﺑﻌﺪ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻨﻮﺍﻓﻞ ﺳﻨﺔ‪ .‬ﻓﻤﻦ ﻓﻌﻠﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﺑﻪ ﺃﺟﺮ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻔﻌﻠﻪ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺴﻬﻮ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺃﺣﻜﺎﻣﻪ ﻭﻣﺎ ﻳﺠﺐ ﻣﻨﻪ ﺇﻋﺎﺩﺓ‬
‫ﺍﻟﺼﻼﺓ‬
‫ﻣﻦ ﺷﻚ ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻷﻭﻟﻴﻴﻦ ﻣﻦ ﻛﻞ ﻓﺮﻳﻀﺔ‪ ،‬ﻓﻠﻢ ﻳﻌﻠﻢ ﺃﻧﻪ‬
‫ﺻﻠﻰ ﺭﻛﻌﺔ ﺃﻭ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻛﺬﻟﻚ ﻣﻦ‬
‫ﺷﻚ ﻓﻲ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ ﻭﺍﻟﻤﻐﺮﺏ ﻭﻟﻢ ﻳﺪﺭ ﻛﻢ ﺻﻠﻰ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺟﺒﺖ‬
‫ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻓﺈﻥ ﺻﻠﻰ ﺭﻛﻌﺔ ﻣﻦ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ‪ ،‬ﻭﺟﻠﺲ ﻭﺗﺸﻬﺪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﺭﻛﻌﺔ‪ ،‬ﻗﺎﻡ ﻓﺄﺿﺎﻑ ﺇﻟﻴﻬﺎ ﺭﻛﻌﺔ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺘﻜﻠﻢ ﺃﻭ ﻳﻠﺘﻔﺖ ﻋﻦ ﺍﻟﻘﺒﻠﺔ ﺃﻭ ﻳﺤﺪﺙ ﻣﺎ ﻳﻨﻘﺾ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﺳﻠﻢ ﻓﻲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ ﺛﻢ ﺫﻛﺮ‪ ،‬ﻗﺎﻡ‬
‫ﻓﺄﺿﺎﻑ ﺇﻟﻴﻪ ﺭﻛﻌﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺳﺠﺪ ﺳﺠﺪﺗﻲ ﺍﻟﺴﻬﻮ‪.‬‬
‫ﻓﺈﻥ ﺷﻚ ﻓﻲ ﺍﻟﺼﻼﺓ ﺍﻟﺮﺑﺎﻋﻴﺔ‪ ،‬ﻓﻠﻢ ﻳﺪﺭ‪ :‬ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ ﺃﻭ‬
‫ﺃﺭﺑﻌﺎ‪ ،‬ﻭﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺑﻨﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻓﺈﻥ ﺗﺴﺎﻭﺕ ﻇﻨﻮﻧﻪ‪ ،‬ﺑﻨﻰ ﻋﻠﻰ ﺍﻷﺭﺑﻊ ﻭﺳﻠﻢ‪ ،‬ﺛﻢ ﻗﺎﻡ ﻓﺄﺿﺎﻑ ﺇﻟﻴﻬﺎ‬
‫ﺭﻛﻌﺘﻴﻦ ﻣﻦ ﻗﻴﺎﻡ‪ ،‬ﻳﻘﺮﺃ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ‪.‬‬

‫)‪(٩٠‬‬
 ‫ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﺃﺭﺑﻌﺎ‪ ،‬ﻛﺎﻧﺖ ﻫﺎﺗﺎﻥ ﻧﺎﻓﻠﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ‬
‫ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻛﺎﻧﺖ ﻫﺎﺗﺎﻥ ﺗﻤﺎﻡ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺈﻥ ﺷﻚ ﻓﻠﻢ ﻳﺪﺭ‪ :‬ﺃﺻﻠﻰ ﺛﻼﺛﺎ ﺃﻭ ﺃﺭﺑﻌﺎ‪ ،‬ﻭﺗﺴﺎﻭﺕ ﻇﻨﻮﻧﻪ‪،‬‬
‫ﺑﻨﻰ ﻋﻠﻰ ﺍﻷﺭﺑﻊ ﻭﺳﻠﻢ‪ ،‬ﺛﻢ ﻗﺎﻡ ﻓﺼﻠﻰ ﺭﻛﻌﺔ ﻣﻦ ﻗﻴﺎﻡ ﺃﻭ ﺭﻛﻌﺘﻴﻦ‬
‫ﻣﻦ ﺟﻠﻮﺱ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﺃﺭﺑﻌﺎ‪ ،‬ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﻛﻌﺔ ﻣﻦ ﻗﻴﺎﻡ‬
‫ﺃﻭ ﺍﻟﺮﻛﻌﺘﺎﻥ ﻣﻦ ﺟﻠﻮﺱ ﻧﺎﻓﻠﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﺛﻼﺛﺎ‪ ،‬ﻛﺎﻧﺖ‬
‫ﻫﺬﻩ ﺍﻟﺮﻛﻌﺔ ﻣﻦ ﻗﻴﺎﻡ ﺃﻭ ﺍﻟﺮﻛﻌﺘﺎﻥ ﻣﻦ ﺟﻠﻮﺱ ﺗﻤﺎﻡ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺈﻥ ﺷﻚ ﻓﻠﻢ ﻳﺪﺭ ﺃﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ ﺃﻡ ﺛﻼﺛﺎ‪ ،‬ﻭﺗﺴﺎﻭﺕ ﻇﻨﻮﻧﻪ‪،‬‬
‫ﺑﻨﻰ ﻋﻠﻰ ﺍﻟﺜﻼﺙ ﻭﺗﻤﻢ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﺫﺍ ﺳﻠﻢ‪ ،‬ﻗﺎﻡ ﻓﻔﻌﻞ ﻛﻤﺎ ﻳﻔﻌﻞ‬
‫ﻣﻦ ﺷﻚ ﻓﻲ ﺍﻟﺜﻼﺙ ﻭﺍﻷﺭﺑﻊ‪.‬‬
‫ﻭﺇﻥ ﺷﻚ ﻓﻠﻢ ﻳﺪﺭ‪ :‬ﺃﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ ﺃﻡ ﺛﻼﺛﺎ ﺃﻡ ﺃﺭﺑﻌﺎ‪ ،‬ﻭﺗﺴﺎﻭﺕ‬
‫ﻇﻨﻮﻧﻪ‪ ،‬ﺑﻨﻰ ﻋﻠﻰ ﺍﻷﺭﺑﻊ‪ ،‬ﺛﻢ ﻗﺎﻡ‪ ،‬ﻓﺼﻠﻰ ﺭﻛﻌﺘﻴﻦ ﻣﻦ ﻗﻴﺎﻡ ﻭﺭﻛﻌﺘﻴﻦ‬
‫ﻣﻦ ﺟﻠﻮﺱ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﺃﺭﺑﻌﺎ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺮﻛﻌﺘﺎﻥ ﻣﻦ ﻗﻴﺎﻡ‬
‫ﻭﺍﻟﺮﻛﻌﺘﺎﻥ ﻣﻦ ﺟﻠﻮﺱ ﻧﺎﻓﻠﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺍﻟﺮﻛﻌﺘﺎﻥ ﻣﻦ ﻗﻴﺎﻡ ﺗﻤﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺮﻛﻌﺘﺎﻥ ﻣﻦ ﺟﻠﻮﺱ ﻧﺎﻓﻠﺔ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﺛﻼﺛﺎ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺮﻛﻌﺘﺎﻥ ﻣﻦ ﺟﻠﻮﺱ ﺗﻤﺎﻡ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻭﺍﻟﺮﻛﻌﺘﺎﻥ ﻣﻦ ﻗﻴﺎﻡ ﻧﺎﻓﻠﺔ‪.‬‬
‫ﻭﻣﻦ ﺷﻚ ﻓﻠﻢ ﻳﺪﺭ ﺃﺻﻠﻰ ﺭﻛﻌﺔ ﺃﻡ ﺍﺛﻨﻴﻦ ﺃﻡ ﺛﻼﺙ ﺃﻡ ﺃﺭﺑﻌﺎ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﺳﺘﻴﻨﺎﻑ ﺍﻟﺼﻼﺓ‪ ،‬ﻷﻧﻪ ﻟﻢ ﺗﺴﻠﻢ ﻟﻪ ﺍﻟﺮﻛﻌﺘﺎﻥ ﺍﻷﻭﻟﻴﺎﻥ‬
‫ﻓﺈﻥ ﺷﻚ ﻓﻠﻢ ﻳﺪﺭ‪ :‬ﺃﺻﻠﻰ ﺃﺭﺑﻌﺎ ﺃﻡ ﺧﻤﺴﺎ‪ ،‬ﻭﺗﺴﺎﻭﺕ ﻇﻨﻮﻧﻪ‪،‬‬

‫)‪(٩١‬‬
 ‫ﺗﺸﻬﺪ ﻭﺳﻠﻢ‪ ،‬ﻭﺳﺠﺪ ﺳﺠﺪﺗﻲ ﺍﻟﺴﻬﻮ‪ .‬ﻭﻫﻤﺎ ﺍﻟﻤﺮﻏﻤﺘﺎﻥ‪ .‬ﻓﺈﻥ ﺫﻛﺮ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﺧﻤﺴﺎ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻣﻦ ﺷﻚ ﻓﻲ ﺗﻜﺒﻴﺮﺓ ﺍﻻﻓﺘﺘﺎﺡ ﻓﻠﻢ ﻳﺪﺭ‪ :‬ﻛﺒﺮ ﺃﻭﻻ‪ ،‬ﻓﻠﻴﻜﺒﺮ‬
‫ﻭﻟﻴﻤﺾ ﻓﻲ ﺻﻼﺗﻪ‪.‬‬
‫ﻭﺇﻥ ﺷﻚ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻠﻢ ﻳﺪﺭ‪ :‬ﻗﺮﺃ ﺃﻡ ﻻ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻓﻠﻴﻘﺮﺃ‬
‫ﻭﻟﻴﺮﻛﻊ‪ .‬ﻓﺈﻥ ﻗﺮﺃ ﺳﻮﺭﺓ ﺛﻢ ﺫﻛﺮ ﺃﻧﻪ ﻟﻢ ﻳﻘﺮﺃ ﺍﻟﺤﻤﺪ‪ ،‬ﺭﺟﻊ ﻓﻘﺮﺃ‬
‫ﺍﻟﺤﻤﺪ‪ ،‬ﺛﻢ ﻗﺮﺃ ﺑﻌﺪﻫﺎ ﺳﻮﺭﺓ‪ ،‬ﺛﻢ ﻟﻴﺮﻛﻊ‪ .‬ﻓﺈﻥ ﺭﻛﻊ ﺛﻢ ﺫﻛﺮ ﺃﻧﻪ‬
‫ﻛﺎﻥ ﻗﺪ ﻗﺮﺃ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ ﺷﻚ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪،‬‬
‫ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺷﻚ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﺃﻭ ﺍﻟﺴﺠﻮﺩ ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻷﻭﻟﻴﻴﻦ‪ ،‬ﺃﻋﺎﺩ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺷﻜﻪ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻫﻮ ﻗﺎﺋﻢ‪،‬‬
‫ﻓﻠﻴﺮﻛﻊ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﻓﻲ ﺣﺎﻝ ﺭﻛﻮﻋﻪ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺭﻛﻊ‪ ،‬ﺃﺭﺳﻞ ﻧﻔﺴﻪ‬
‫ﺇﻟﻰ ﺍﻟﺴﺠﻮﺩ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺮﻓﻊ ﺭﺃﺳﻪ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺑﻌﺪ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ‬
‫ﺍﻟﺮﻛﻮﻉ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺭﻛﻊ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﺷﻚ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﺠﻮﺩ‬
‫ﻓﻲ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﺷﻚ ﻓﻲ ﺗﺴﺒﻴﺢ‬
‫ﺍﻟﺮﻛﻮﻉ ﻭﻫﻮ ﺭﺍﻛﻊ‪ ،‬ﻓﻠﻴﺴﺒﺢ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺷﻜﻪ ﺑﻌﺪ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ‬
‫ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﺷﻚ ﻓﻲ‬
‫ﺍﻟﺴﺠﺪﺗﻴﻦ ﻭﻫﻮ ﻗﺎﻋﺪ ﺃﻭ ﻗﺪ ﻗﺎﻡ ﻗﺒﻞ ﺃﻥ ﻳﺮﻛﻊ‪ ،‬ﻋﺎﺩ ﻓﺴﺠﺪ‬
‫ﺍﻟﺴﺠﺪﺗﻴﻦ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺳﺠﺪﻫﻤﺎ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺈﻥ ﺷﻚ ﺑﻌﺪ ﻣﺎ ﻳﺮﻛﻊ‪ ،‬ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ‬
‫ﺷﻚ ﻓﻲ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﺠﺪﺗﻴﻦ ﻭﻫﻮ ﻗﺎﻋﺪ ﺃﻭ ﻗﺎﺋﻢ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ‪،‬‬

‫)‪(٩٢‬‬
 ‫ﻓﻠﻴﺴﺠﺪ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺳﺠﺪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺷﻜﻪ ﻓﻴﻬﺎ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪ .‬ﻭﺣﻜﻢ ﻣﻦ ﺷﻚ ﻓﻲ ﺗﺴﺒﻴﺢ ﺍﻟﺴﺠﻮﺩ ﺣﻜﻢ ﻣﻦ ﺷﻚ ﻓﻲ ﺗﺴﺒﻴﺢ‬
‫ﺍﻟﺮﻛﻮﻉ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻭﻣﻦ ﺷﻚ ﻓﻲ ﺍﻟﺘﺸﻬﺪ ﻭﻫﻮ ﺟﺎﻟﺲ ﻓﻠﻴﺘﺸﻬﺪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺷﻜﻪ ﻓﻲ‬
‫ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ ﺑﻌﺪ ﻗﻴﺎﻣﻪ ﺇﻟﻰ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ﺃﻧﻪ ﻟﻢ ﻳﺘﺸﻬﺪ‪ ،‬ﻗﻌﺪ ﻓﺘﺸﻬﺪ‪ ،‬ﺛﻢ ﻗﺎﻡ‬
‫ﻓﻘﺮﺃ‪ ،‬ﺛﻢ ﺭﻛﻊ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﺣﺘﻰ ﻳﺮﻛﻊ‪ ،‬ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺳﻠﻢ‪ ،‬ﻗﻀﻰ ﺍﻟﺘﺸﻬﺪ ﻭﺳﺠﺪ ﺳﺠﺪﺗﻲ ﺍﻟﺴﻬﻮ‪.‬‬
‫ﻭﻣﻦ ﺗﻜﻠﻢ ﻓﻲ ﺍﻟﺼﻼﺓ ﻧﺎﺳﻴﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﻟﺘﺴﻠﻴﻢ ﺳﺠﺪﺗﺎ‬
‫ﺍﻟﺴﻬﻮ‪ .‬ﻭﺇﻥ ﺗﻜﻠﻢ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻣﻦ ﺳﻠﻢ ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻷﻭﻟﻴﻴﻦ ﻣﻦ ﺍﻟﺼﻼﺓ ﺍﻟﺮﺑﺎﻋﻴﺔ ﺃﻭ ﺍﻟﺜﻼﺛﻴﺔ‬
‫ﻧﺎﺳﻴﺎ ﺗﻤﻢ ﺍﻟﺼﻼﺓ ﻭﺳﺠﺪ ﺳﺠﺪﺗﻲ ﺍﻟﺴﻬﻮ‪ .‬ﻓﺈﻥ ﺳﻠﻢ ﻣﺘﻌﻤﺪﺍ ﺃﻋﺎﺩ‬
‫ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺳﺠﺪﺗﺎ ﺍﻟﺴﻬﻮ ﻳﻜﻮﻧﺎﻥ ﺑﻌﺪ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﻌﺪﻫﻤﺎ ﺗﺸﻬﺪ‬
‫ﺧﻔﻴﻒ ﻭﺗﺴﻠﻴﻤﺔ ﺑﻌﺪﻩ‪.‬‬
‫ﻭﻻ ﺳﻬﻮ ﻓﻲ ﻧﺎﻓﻠﺔ‪ .‬ﻓﻤﻦ ﺳﻬﺎ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﺑﻨﻰ ﻋﻠﻰ ﻣﺎ‬
‫ﺃﺭﺍﺩ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺒﻨﻲ ﻋﻠﻰ ﺍﻷﻗﻞ‪ .‬ﻭﻻ ﺳﻬﻮ ﺃﻳﻀﺎ ﻓﻲ ﺳﻬﻮ ﻓﻤﻦ‬
‫ﺳﻬﺎ ﻓﻲ ﺳﻬﻮ‪ ،‬ﻣﻀﻰ ﻓﻲ ﺻﻼﺗﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﻦ ﻛﺜﺮ ﺳﻬﻮﻩ‬
‫ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻴﺘﻌﻮﺫ ﺑﺎﻟﻠﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻳﺨﻔﻒ ﺻﻼﺗﻪ‪ .‬ﻭﻻ ﺳﻬﻮ‬

‫)‪(٩٣‬‬
‫ﻋﻠﻰ ﻣﻦ ﺻﻠﻰ ﺧﻠﻒ ﺇﻣﺎﻡ ﻳﺘﻘﺪﻯ ﺑﻪ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﺳﻬﻮ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺇﺫﺍ‬
‫ﺣﻔﻆ ﻋﻠﻴﻪ ﻣﻦ ﺧﻠﻔﻪ‪ .‬ﻓﺈﻥ ﺳﻬﺎ ﺍﻹﻣﺎﻡ ﻭﺍﻟﻤﺄﻣﻮﻣﻮﻥ ﻛﻠﻬﻢ ﺃﻭ ﺃﻛﺜﺮﻫﻢ‬
‫ﺃﻋﺎﺩﻭﺍ ﺍﻟﺼﻼﺓ ﺍﺣﺘﻴﺎﻃﺎ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﺪﺙ ﻓﻲ ﺍﻟﺼﻼﺓ ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻣﻌﺘﻤﺪﺍ ﻛﺎﻥ ﺃﻭ‬
‫ﻧﺎﺳﻴﺎ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺣﺪﺛﻪ ﻓﻲ ﺍﻟﺘﺸﻬﺪ ﺑﻌﺪ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ‪،‬‬
‫ﻟﻢ ﻳﺠﺐ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻠﻬﻤﺎ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪.‬‬
‫ﻓﺈﻥ ﺭﻋﻒ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻴﻨﺼﺮﻑ‪ ،‬ﻭﻳﻐﺴﻞ ﺍﻟﻤﻮﺿﻊ ﻭﺍﻟﺜﻮﺏ‬
‫ﺇﻥ ﺃﺻﺎﺑﻪ ﺫﻟﻚ‪ ،‬ﺛﻢ ﻳﺘﻤﻢ ﺍﻟﺼﻼﺓ ﻣﺎ ﻟﻢ ﻳﻨﺤﺮﻑ ﻋﻦ ﺍﻟﻘﺒﻠﺔ ﺃﻭ‬
‫ﻳﺘﻜﻠﻢ ﺑﻤﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﺍﻧﺤﺮﻑ ﻋﻦ ﺍﻟﻘﺒﻠﺔ ﺃﻭ ﺗﻜﻠﻢ ﻣﺘﻌﻤﺪﺍ‪،‬‬
‫ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻣﻦ ﺻﻠﻰ ﻓﻲ ﺛﻮﺏ ﻓﻴﻪ ﻧﺠﺎﺳﺔ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻋﻠﻢ ﻭﻧﺴﻲ ﻭﺻﻠﻰ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺃﻧﻪ ﻛﺎﻥ ﻓﻴﻪ ﻧﺠﺎﺳﺔ‪ ،‬ﺃﻋﺎﺩ‬
‫ﺃﻳﻀﺎ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﻋﻠﻢ‪ ،‬ﻭﺻﻠﻰ ﺛﻢ ﻋﻠﻢ ﺑﻌﺪ ﺫﻟﻚ‪،‬‬
‫ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪.‬‬
‫ﻭﻣﻦ ﺻﻠﻰ ﻓﻲ ﺛﻮﺏ ﻣﻐﺼﻮﺏ ﺃﻭ ﻣﻜﺎﻥ ﻣﻐﺼﻮﺏ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺍﻟﻘﻬﻘﻬﺔ ﻓﻲ ﺍﻟﺼﻼﺓ ﺗﻮﺟﺐ ﺍﺳﺘﻴﻨﺎﻓﻬﺎ‪ .‬ﻭﺍﻟﺘﺒﺴﻢ ﻻ ﻳﻮﺟﺐ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﺮﺽ ﻟﻺﻧﺴﺎﻥ ﺣﺎﺟﺔ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻴﻮﻡ ﺑﻬﺎ ﺇﻳﻤﺎﺀ‪،‬‬
‫ﺃﻭ ﻳﻀﺮﺏ ﺍﻟﺤﺎﺋﻂ ﺇﺫﺍ ﺃﺭﺍﺩ ﺗﻨﺒﻴﻪ ﺍﻧﺴﺎﻥ ﻋﻠﻰ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬

‫)‪(٩٤‬‬
 ‫ﺑﺄﺱ‪ .‬ﻭﻣﻦ ﺗﺜﺎﺀﺏ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﺃﻭ ﺗﻤﻄﻰ‪ ،‬ﺃﻭ ﻓﺮﻗﻊ ﺃﺻﺎﺑﻌﻪ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺘﻔﺖ ﻳﻤﻴﻨﺎ ﺃﻭ ﺷﻤﺎﻻ‪ ،‬ﻧﻘﺺ ﺫﻟﻚ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺗﻬﺎ‪ .‬ﻭﻻ ﻳﻘﻄﻊ ﺍﻟﺼﻼﺓ ﻣﺎ ﻳﻤﺮ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﻤﺼﻠﻲ ﻣﻦ ﻛﻠﺐ ﺃﻭ‬
‫ﺩﺍﺑﺔ ﺃﻭ ﺭﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﻭ ﺷﺊ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ‪ .‬ﻭﺇﻥ ﺟﻌﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬
‫ﻣﻤﺮ ﺍﻟﻄﺮﻳﻖ ﺳﺎﺗﺮﺍ ﻭﻟﻮ ﻋﻨﺰﺓ ﺃﻭ ﻟﺒﻨﺔ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﻄﺶ ﺍﻟﻤﺼﻠﻲ‪ ،‬ﻓﻠﻴﺤﻤﺪ ﺍﻟﻠﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻴﻪ ﻭﻫﻮ ﻓﻲ ﺍﻟﺼﻼﺓ ﻓﻠﻴﺮﺩ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﺳﻼﻡ‬
‫ﻋﻠﻴﻜﻢ " ﻭﻻ ﻳﻘﻮﻝ‪ " :‬ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ "‪.‬‬
‫ﻭﺇﺫﺍ ﻋﺮﺽ ﻟﻠﻤﺼﻠﻲ ﺷﺊ ﻳﺨﺎﻓﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﻋﻘﺮﺏ ﺃﻭ ﺣﻴﺔ‬
‫ﺃﻭ ﺳﺒﻊ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺪﻓﻌﻪ ﻋﻦ ﻧﻔﺴﻪ ﺃﻭ ﻳﻘﺘﻠﻪ ﻭﻻ ﻳﻘﻄﻊ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺇﻻ ﺑﻘﻄﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﻗﻄﻌﻬﺎ‪ ،‬ﺛﻢ ﺍﺳﺘﺄﻧﻒ‬
‫ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺭﺃﻱ ﺩﺍﺑﺔ ﻟﻪ ﻗﺪ ﺍﻧﻔﻠﺘﺖ‪،‬‬
‫ﺃﻭ ﻏﺮﻳﻤﺎ ﺧﺎﻑ ﻓﻮﺗﻪ‪ ،‬ﺃﻭ ﻣﺎﻻ ﺧﺎﻑ ﺿﻴﺎﻋﻪ‪ ،‬ﺟﺎﺯ ﻷﻥ ﻳﻘﻄﻊ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺴﺘﻮﺛﻖ ﻣﻤﺎ ﻳﺨﺎﻓﻪ‪ ،‬ﺛﻢ ﻟﻴﺴﺘﺄﻧﻒ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﺘﻞ ﺍﻟﻤﺼﻠﻲ ﺍﻟﺒﻖ ﻭﺍﻟﺒﺮﺍﻏﻴﺚ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻣﻦ‬
‫ﺍﻟﻤﺆﺫﻳﺎﺕ‪.‬‬
‫ﻭﻻ ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﻭﻫﻮ ﻣﻌﻘﻮﺹ ﺍﻟﺸﻌﺮ‪ .‬ﻓﺈﻥ ﺻﻠﻰ ﻛﺬﻟﻚ ﻣﺘﻌﻤﺪﺍ‪،‬‬
‫ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬

‫)‪(٩٥‬‬
 ‫ﺑﺎﺏ ﻣﺎ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻭﺍﻟﻤﻜﺎﻥ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‬
‫ﻭﻣﺎ ﻳﺠﻮﺯ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‬
‫ﻻ ﺗﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻲ ﺛﻮﺏ ﻗﺪ ﺃﺻﺎﺑﺘﻪ ﻧﺠﺎﺳﺔ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺬﻟﻚ‬
‫ﺃﻭ ﻏﻠﺒﺔ ﺍﻟﻈﻦ‪ .‬ﻓﻤﻦ ﺻﻠﻰ ﻓﻴﻪ ﻭﺍﻟﺤﺎﻝ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ‬
‫ﺍﻹﻋﺎﺩﺓ‪ .‬ﻓﺈﻥ ﻋﻠﻢ ﺃﻥ ﻓﻴﻪ ﻧﺠﺎﺳﺔ‪ ،‬ﻭﻫﻮ ﺑﻌﺪ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻟﻢ‬
‫ﻳﻔﺮﻍ ﻣﻨﻬﺎ‪ ،‬ﻃﺮﺡ ﺍﻟﺜﻮﺏ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺗﻤﻢ ﺍﻟﺼﻼﺓ ﻓﻴﻤﺎ‬
‫ﺑﻘﻲ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺇﻻ ﺛﻮﺏ ﻭﺍﺣﺪ‪ ،‬ﺭﺟﻊ‪،‬‬
‫ﻓﻐﺴﻞ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﺍﺳﺘﺄﻧﻒ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻲ ﺟﻠﻮﺩ ﺍﻟﻤﻴﺘﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﻻ ﺗﻄﻬﺮ ﺑﺎﻟﺪﺑﺎﻍ‪،‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻤﺎ ﺗﻘﻊ ﻋﻠﻴﻪ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﺃﻭ ﻣﻤﺎ ﻻ ﺗﻘﻊ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺍﻟﺼﻼﺓ ﻓﻲ ﺟﻠﺪ ﻭﻭﺑﺮ ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻣﺜﻞ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺨﻨﺰﻳﺮ‬
‫ﻭﺍﻟﺜﻌﻠﺐ ﻭﺍﻷﺭﻧﺐ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﺬﻛﺎﺓ ﺃﻭ ﻣﺪﺑﻮﻏﺔ‬
‫ﺃﻭ ﻟﻢ ﺗﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﻓﻤﻦ ﺻﻠﻰ ﻓﻴﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻟﻠﺮﺟﺎﻝ ﻓﻲ ﺍﻹﺑﺮﻳﺴﻢ ﺍﻟﻤﺤﺾ‪ .‬ﻓﺈﻥ ﺻﻠﻰ‬
‫ﻓﻴﻪ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﻼﺗﻪ‬
‫ﻓﻴﻪ ﻓﻲ ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻭ ﺍﻟﺤﺮﺏ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﺍﻟﺜﻮﺏ ﺳﺪﺍﻩ ﺃﻭ ﻟﺤﻤﺘﻪ ﻗﻄﻦ ﺃﻭ ﻛﺘﺎﻥ ﻭﺍﻟﺒﺎﻗﻲ ﺇﺑﺮﻳﺴﻢ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻪ ﺑﺄﺱ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻗﻤﻴﺺ‬
‫ﻣﻜﻔﻮﻑ ﺑﺪﻳﺒﺎﺝ ﺃﻭ ﺣﺮﻳﺮ ﻣﺤﺾ‪.‬‬

‫)‪(٩٦‬‬
 ‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺨﺰ ﺍﻟﻤﻐﺸﻮﺵ ﺑﻮﺑﺮ ﺍﻷﺭﺍﻧﺐ ﻭﺍﻟﺜﻌﺎﻟﺐ‪.‬‬
‫ﻭﺭﻭﻳﺖ ﺭﻭﺍﻳﺔ ﻓﻲ ﺟﻮﺍﺯ ﺫﻟﻚ‪ .‬ﻭﻫﻲ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ ﺍﻟﺘﻘﻴﺔ‪ .‬ﻓﺄﻣﺎ ﻣﻊ‬
‫ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻲ‬
‫ﺍﻟﺨﺰ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺃﻭ ﺇﺫﺍ ﺧﺎﻟﻄﻪ ﺷﺊ ﻣﻦ ﺍﻹﺑﺮﻳﺴﻢ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﻟﻠﻨﺴﺎﺀ ﺃﻥ ﻳﺼﻠﻴﻦ ﻓﻲ ﺍﻟﺜﻴﺎﺏ ﺍﻹﺑﺮﻳﺴﻢ‪ .‬ﻭﺇﻥ ﺗﻨﺰﻫﻦ‬
‫ﻋﻨﻪ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻔﻨﻚ ﻭﺍﻟﺴﻤﻮﺭ ﻭﻭﺑﺮ ﻛﻞ ﻣﺎ ﻻ ﻳﺆﻛﻞ‬
‫ﻟﺤﻤﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻳﺖ ﺭﺧﺼﺔ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﻓﻲ ﻫﺬﻳﻦ ﺍﻟﻮﺑﺮﻳﻦ‬
‫ﺧﺎﺻﺔ ﻭﻫﻲ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ ﺣﺎﻟﺔ ﺍﻻﺿﻄﺮﺍﺭ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻲ‬
‫ﺍﻟﺴﻨﺠﺎﺏ ﻭﺍﻟﺤﻮﺍﺻﻞ ﻭﻓﻲ ﻭﺑﺮ ﻛﻞ ﺷﺊ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﺇﺫﺍ ﺫﻛﻲ‬
‫ﻭﺩﺑﻎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﺬﻛﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺸﺮﺍﺋﻪ ﻣﻦ ﺃﺳﻮﺍﻕ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻤﻦ ﻟﻢ ﻳﺴﺘﺤﻞ ﺍﻟﻤﻴﺘﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺷﺮﺍﺅﻫﺎ ﻣﻤﻦ ﻳﺴﺘﺤﻞ‬
‫ﺫﻟﻚ ﺃﻭ ﺇﻥ ﻛﺎﻥ ﻣﺘﻬﻤﺎ ﻓﻴﻪ‪.‬‬
‫ﻭﺗﻜﺮﻩ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺜﻴﺎﺏ ﺍﻟﺴﻮﺩ ﻛﻠﻬﺎ ﻣﺎ ﻋﺪﺍ ﺍﻟﻌﻤﺎﻣﺔ ﻭﺍﻟﺨﻒ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻬﻤﺎ ﻭﺇﻥ ﻛﺎﻧﺎ ﺳﻮﺩﺍﻭﻳﻦ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻲ ﺛﻮﺏ ﻭﺍﺣﺪ ﻟﻠﺮﺟﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﺻﻔﻴﻘﺎ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺷﺎﻓﺎ ﺭﻗﻴﻘﺎ‪ ،‬ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺗﺤﺘﻪ ﻣﺌﺰﺭ‬
‫ﻳﺴﺘﺮ ﺍﻟﻌﻮﺭﺓ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺄﺗﺰﺭ ﺍﻹﻧﺴﺎﻥ ﻓﻮﻕ ﺍﻟﻘﻤﻴﺺ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻳﻀﺎ ﺍﺷﺘﻤﺎﻝ‬
‫ﺍﻟﺼﻤﺎﺀ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻠﺘﺤﻒ ﺑﺎﻹﺯﺍﺭ ﻭﻳﺪﺧﻞ ﻃﺮﻓﻴﻪ ﻣﻦ ﺗﺤﺖ ﻳﺪﻩ‬

‫)‪(٩٧‬‬
 ‫ﻭﻳﺠﻌﻠﻬﺎ ﺟﻤﻴﻌﺎ ﻋﻠﻰ ﻣﻨﻜﺐ ﻭﺍﺣﺪ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﻟﻴﻬﻮﺩ‪ .‬ﻭﺇﺫﺍ ﻟﻢ‬
‫ﻳﻜﻦ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﺛﻮﺏ ﻭﺍﺣﺪ‪ ،‬ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺄﺗﺰﺭ ﺑﺒﻌﻀﻪ ﻭﻳﺮﺗﺪﻱ‬
‫ﺑﺎﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺇﻻ ﺳﺮﺍﻭﻳﻞ‪ ،‬ﻟﺒﺴﻪ ﻭﻃﺮﺡ ﻋﻠﻰ‬
‫ﻋﻨﻘﻪ ﺧﻴﻄﺎ ﺃﻭ ﺗﻜﺔ ﺃﻭ ﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺼﻠﻲ ﻓﻲ‬
‫ﻋﻤﺎﻣﺔ ﻻ ﺣﻨﻚ ﻟﻬﺎ‪.‬‬
‫ﻭﻻ ﺗﺼﻞ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺮﺓ ﺇﻻ ﻓﻲ ﺛﻮﺑﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﺗﺘﻘﻨﻊ ﺑﻪ‬
‫ﻭﺍﻵﺧﺮ ﺗﻠﺒﺴﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﻟﻸﻣﺔ ﻭﺍﻟﺼﺒﻴﺔ ﺍﻟﺤﺮﺓ ﺍﻟﺘﻲ ﻟﻢ ﺗﺒﻠﻎ ﺃﻥ‬
‫ﺗﺼﻠﻴﺎ ﺑﻐﻴﺮ ﻗﻨﺎﻉ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﻭﻋﻠﻴﻪ ﻟﺜﺎﻡ‪ .‬ﺑﻞ ﻳﻜﺸﻒ ﻣﻮﺿﻊ‬
‫ﺟﺒﻬﺘﻪ ﻟﻠﺴﺠﻮﺩ‪ ،‬ﻭﻓﺎﻩ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻠﻤﺮﺃﺓ ﺍﻟﻨﻘﺎﺏ ﻓﻲ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﻭﻋﻠﻴﻪ ﻗﺒﺎﺀ ﻣﺸﺪﻭﺩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺤﻠﻪ‪ ،‬ﺇﻻ ﻓﻲ‬
‫ﺣﺎﻝ ﺍﻟﺤﺮﺏ‪.‬‬
‫ﻭﻻ ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﻓﻲ ﺍﻟﺸﻤﺸﻚ ﻭﻻ ﺍﻟﻨﻌﻞ ﺍﻟﺴﻨﺪﻱ‪ .‬ﻭﻳﺴﺘﺤﺐ‬
‫ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻨﻌﻞ ﺍﻟﻌﺮﺑﻲ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺨﻔﻴﻦ ﻭﺍﻟﺠﺮﻣﻮﻗﻴﻦ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻟﻬﻤﺎ ﺳﺎﻕ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺼﻠﻲ ﺑﻘﻮﻡ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺭﺩﺍﺀ‬
‫ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﻪ ﻓﻲ ﺣﺎﻝ ﺍﻻﺿﻄﺮﺍﺭ‪ .‬ﻭﻻ ﺗﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻲ‬
‫ﺍﻟﺜﻮﺏ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺗﺤﺖ ﻭﺑﺮ ﺍﻟﺜﻌﻠﺐ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻟﺬﻱ ﻓﻮﻗﻪ‪ .‬ﻭﻻ‬
‫ﺗﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻘﻠﻨﺴﻮﺓ ﻭﺍﻟﺘﻜﺔ ﺇﺫﺍ ﻋﻤﻼ ﻣﻦ ﻭﺑﺮ ﺍﻷﺭﻧﺐ‪ .‬ﻭﻳﻜﺮﻩ‬
‫ﺍﻟﺼﻼﺓ ﻓﻴﻬﻤﺎ ﺇﺫﺍ ﻋﻤﻼ ﻣﻦ ﺣﺮﻳﺮ ﻣﺤﺾ‪ .‬ﻭﻻ ﺗﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻲ‬
‫ﺟﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﻻ ﺗﺠﻮﺯ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﺷﺊ ﻣﻦ ﺣﺪﻳﺪ ﻣﺸﻬﺮ‬

‫)‪(٩٨‬‬
 ‫ﻣﺜﻞ ﺍﻟﺴﻜﻴﻦ ﻭﺍﻟﺴﻴﻒ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﻏﻤﺪ ﺃﻭ ﻗﺮﺍﺏ ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﺍﻟﻤﻔﺘﺎﺡ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻟﻔﻪ ﻓﻲ ﺷﺊ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﻭﻫﻮ ﻣﻌﻪ‬
‫ﻣﺸﻬﺮ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻟﻤﺼﻠﻲ ﺩﺭﺍﻫﻢ ﺳﻮﺩ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ‬
‫ﺑﺄﺱ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻮﺍﺭﺍﺓ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﻓﻲ ﺛﻮﺏ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺄﻣﻮﻧﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﻤﻞ ﻣﺠﻮﺳﻲ ﺛﻮﺑﺎ ﻟﻤﺴﻠﻢ‪ ،‬ﻳﺴﺘﺤﺐ ﺃﻻ ﻳﺼﻠﻲ ﻓﻴﻪ ﺇﻻ ﺑﻌﺪ‬
‫ﻏﺴﻠﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺍﺳﺘﻌﺎﺭ ﺛﻮﺑﺎ ﻣﻦ ﺷﺎﺭﺏ ﺧﻤﺮ ﺃﻭ ﻣﺴﺘﺤﻞ ﺷﺊ‬
‫ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻐﺴﻞ ﺃﻭﻻ ﺑﺎﻟﻤﺎﺀ ﺛﻢ ﻳﺼﻠﻲ ﻓﻴﻪ‪.‬‬
‫ﻭﻻ ﺗﺼﻠﻲ ﺍﻟﻤﺮﺃﺓ ﻭﻓﻲ ﻳﺪﻫﺎ ﺃﻭ ﺭﺟﻠﻬﺎ ﺧﻼﺧﻞ ﻟﻬﺎ ﺻﻮﺕ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﺻﻤﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻲ ﻛﻤﻪ ﻃﺎﺋﺮ ﺇﺫﺍ ﺧﺎﻑ ﺿﻴﺎﻋﻪ‪.‬‬
‫ﻭﻻ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺛﻮﺏ ﻓﻴﻪ ﺗﻤﺎﺛﻴﻞ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﻻ ﺍﻟﺨﺎﺗﻢ ﺍﻟﺬﻱ ﻓﻴﻪ ﺻﻮﺭﺓ‪.‬‬
‫ﻭﻻ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺑﻴﻮﺕ ﺍﻟﻐﺎﺋﻂ‪ ،‬ﻭﻻ ﺍﻟﺤﻤﺎﻡ‪ ،‬ﻭﻻ ﻣﻌﺎﻃﻦ‬
‫ﺍﻹﺑﻞ‪ ،‬ﻭﻻ ﻗﺮﻯ ﺍﻟﻨﻤﻞ‪ ،‬ﻭﻻ ﻣﺠﺮﻯ ﺍﻟﻤﻴﺎﻩ‪ ،‬ﻭﻻ ﺃﺭﺽ ﺍﻟﺴﺒﺨﺔ‪،‬‬
‫ﻭﻻ ﺍﻟﺜﻠﺞ‪ ،‬ﻭﻻ ﺑﻴﻦ ﺍﻟﻘﺒﻮﺭ‪ .‬ﻓﺈﻥ ﺻﻠﻰ ﻓﻲ ﺍﻟﻤﻘﺎﺑﺮ ﻓﻠﻴﺠﻌﻞ ﺑﻴﻨﻪ‬
‫ﻭﺑﻴﻦ ﺍﻟﻘﺒﺮ ﺳﺎﺗﺮﺍ ﻭﻟﻮ ﻋﻨﺰﺓ ﺃﻭ ﻣﺎ ﺃﺷﺒﻬﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‬
‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﻜﻦ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻘﺒﺮ ﻋﺸﺮ ﺃﺫﺭﻉ ﻋﻦ‬
‫ﻗﺪﺍﻣﻪ ﻭﻋﻦ ﻳﻤﻴﻨﻪ ﻭﻳﺴﺎﺭﻩ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺧﻠﻔﻪ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻳﺖ ﺭﺧﺼﺔ ﻣﻦ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﺇﻟﻰ ﻗﺒﻮﺭ ﺍﻷﺋﻤﺔ‪ .‬ﻭﻫﻲ ﻣﺤﻤﻮﻟﺔ‬

‫)‪(٩٩‬‬
 ‫ﻋﻠﻰ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪،‬‬
‫ﻭﺃﺭﺽ ﺍﻟﺴﺒﺨﺔ ﻻ ﻳﺼﻠﻲ ﻓﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻤﺎ ﻻ ﻳﺘﻤﻜﻦ ﺍﻟﺠﺒﻬﺔ‬
‫ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﻓﻴﻬﺎ‪ .‬ﻓﺈﻥ ﺗﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻻ‬
‫ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﺜﻠﺞ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻔﺮﺵ‬
‫ﻓﻮﻗﻪ ﻣﺎ ﻳﺴﺠﺪ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪﻩ‪ ،‬ﺩﻕ ﺍﻟﺜﻠﺞ ﻭﺳﺠﺪ ﻋﻠﻴﻪ‪ .‬ﻭﻻ‬
‫ﻳﺴﺠﺪ ﻋﻠﻰ ﺍﻟﻮﺣﻞ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ ﺇﻟﻰ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﻮﺣﻠﺔ ﺃﻭ‬
‫ﺣﻮﺽ ﺍﻟﻤﺎﺀ‪ ،‬ﻓﻠﻴﺼﻞ ﺇﻳﻤﺎﺀ‪ ،‬ﻭﻻ ﻳﺴﺠﺪ ﻋﻠﻴﻬﻤﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻲ ﺑﻴﻮﺕ ﺍﻟﻨﻴﺮﺍﻥ ﻭﻻ ﺑﻴﻮﺕ ﺍﻟﺨﻤﻮﺭ ﻭﻻ‬
‫ﻋﻠﻰ ﺟﻮﺍﺩ ﺍﻟﻄﺮﻕ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺘﻲ ﺑﻴﻦ ﺍﻟﺠﻮﺍﺩ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺒﻴﻊ ﻭﺍﻟﻜﻨﺎﺋﺲ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﻓﻲ ﺑﻴﻮﺕ ﺍﻟﻤﺠﻮﺱ‬
‫ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﺭﺵ ﺍﻟﻤﻮﺿﻊ ﺑﺎﻟﻤﺎﺀ‪ .‬ﻓﺈﺫﺍ ﺟﻒ‪،‬‬
‫ﺻﻠﻰ ﻓﻴﻪ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻭﺑﻴﻦ ﻳﺪﻳﻪ ﺻﻮﺭ ﻭﺗﻤﺎﺛﻴﻞ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻐﻄﻴﻬﺎ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﻭﻓﻲ ﻗﺒﻠﺘﻪ ﻧﺎﺭ ﻓﻲ ﻣﺠﻤﺮﺓ ﺃﻭ ﻏﻴﺮﻫﺎ ﻭﻻ ﻓﻲ ﻗﻨﺪﻳﻞ‬
‫ﻣﻌﻠﻖ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﻭﻓﻲ ﻗﺒﻠﺘﻪ ﺳﻼﺡ ﻣﺸﻬﺮ‪.‬‬
‫ﻭﻻ ﻳﺼﻠﻲ ﻓﻲ ﻣﻜﺎﻥ ﻣﻐﺼﻮﺏ ﻣﻊ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﻣﻨﻪ‪ .‬ﻓﺈﻥ‬
‫ﺻﻠﻰ ﻭﺍﻟﺤﺎﻝ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻀﻄﺮﺍ‬
‫ﺃﻭ ﻣﻤﻨﻮﻋﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﻛﺎﻥ ﺇﻟﻰ ﺟﻨﺒﻪ ﺃﻭ ﺑﻴﻦ ﻳﺪﻳﻪ ﺍﻣﺮﺃﺓ‬
‫ﺗﺼﻠﻲ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﻜﻮﻥ ﺧﻠﻔﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺼﻠﻲ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﺑﻴﻦ‬
‫ﻳﺪﻳﻪ ﻗﺎﻋﺪﺓ ﻻ ﺗﺼﻠﻲ‪ .‬ﻭﻣﺘﻰ ﺻﻠﻰ ﻭﺻﻠﺖ ﻫﻲ ﻋﻦ ﻳﻤﻴﻨﻪ ﺃﻭ ﺷﻤﺎﻟﻪ‬

‫)‪(١٠٠‬‬
 ‫ﺃﻭ ﻗﺪﺍﻣﻪ‪ ،‬ﺑﻄﻠﺖ ﺻﻼﺗﻬﻤﺎ ﻣﻌﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺎ ﺟﻤﻴﻌﺎ ﻓﻲ ﻣﺤﻤﻞ ﻭﺍﺣﺪ‪،‬‬
‫ﻓﻠﻴﺼﻞ ﺃﻭﻻ ﺍﻟﺮﺟﻞ ﺛﻢ ﺗﺼﻠﻲ ﺍﻟﻤﺮﺃﺓ‪ .‬ﻭﻻ ﻳﺼﻠﻴﺎﻥ ﻣﻌﺎ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﺗﻜﺮﻩ ﺻﻼﺓ ﺍﻟﻔﺮﺍﺋﺾ ﻓﻲ ﺟﻮﻑ ﺍﻟﻜﻌﺒﺔ ﺃﻭ ﻓﻮﻗﻬﺎ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﻬﺎ ﻓﻲ ﺣﺎﻝ ﺍﻻﺿﻄﺮﺍﺭ‪ .‬ﻭﻣﺘﻰ ﺍﺿﻄﺮ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺼﻼﺓ‬
‫ﻓﻮﻕ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻓﻠﻴﺴﺘﻠﻖ ﻋﻠﻰ ﻗﻔﺎﻩ ﻭﻟﻴﺘﻮﺟﻪ ﺇﻟﻰ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻌﻤﻮﺭ ﻭﻟﻴﻮﻡ‬
‫ﺇﻳﻤﺎﺀ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺍﻟﻨﻮﺍﻓﻞ ﻓﻲ ﺟﻮﻑ ﺍﻟﻜﻌﺒﺔ‪ .‬ﻭﺗﻜﺮﻩ ﺍﻟﺼﻼﺓ ﻓﻲ ﺃﺭﺑﻌﺔ‬
‫ﻣﻮﺍﺿﻊ‪ :‬ﺑﻮﺍﺩﻱ ﺿﺠﻨﺎﻥ‪ ،‬ﻭﺫﺍﺕ ﺍﻟﺼﻼﺻﻞ‪ ،‬ﻭﺍﻟﺒﻴﺪﺍﺀ‪ ،‬ﻭﻭﺍﺩﻱ‬
‫ﺍﻟﺸﻘﺮﺓ‪.‬‬
‫ﻭﺗﻜﺮﻩ ﺍﻟﺼﻼﺓ ﺃﻳﻀﺎ ﻓﻲ ﻣﺮﺍﺑﻂ ﺍﻹﺑﻞ ﻭﺍﻟﺤﻤﻴﺮ ﻭﺍﻟﺒﻐﺎﻝ‬
‫ﻭﺍﻟﺪﻭﺍﺏ‪ .‬ﻓﺈﻥ ﺧﺎﻑ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺭﺣﻠﻪ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﻓﻴﻬﺎ‬
‫ﺑﻌﺪ ﺃﻥ ﻳﺮﺷﻬﺎ ﺑﺎﻟﻤﺎﺀ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻲ ﻣﺮﺍﺑﺾ ﺍﻟﻐﻨﻢ ﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﻭﺣﺎﺋﻂ ﻗﺒﻠﺘﻪ ﻳﻨﺰ ﻣﻦ ﺑﺎﻟﻮﻋﺔ ﻳﺒﺎﻝ ﻓﻴﻬﺎ‪ .‬ﻭﻻ‬
‫ﻳﺼﻠﻲ ﻓﻲ ﺑﻴﺖ ﻓﻴﻪ ﻣﺠﻮﺳﻲ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻭﻓﻴﻪ ﻳﻬﻮﺩﻱ ﺃﻭ‬
‫ﻧﺼﺮﺍﻧﻲ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﻭﻓﻲ ﻗﺒﻠﺘﻪ ﻣﺼﺤﻒ ﻣﻔﺘﻮﺡ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﻪ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻓﻲ ﻏﻼﻑ‪ .‬ﻭﺇﻧﻤﺎ ﻛﺮﻩ ﺫﻟﻚ ﻟﺌﻼ ﻳﺸﺘﻐﻞ ﻗﻠﺒﻪ ﻋﻦ ﺍﻟﺼﻼﺓ‬
‫ﺑﺎﻟﻨﻈﺮ ﻓﻴﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺴﺠﻮﺩ ﺇﻻ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻭ ﻣﺎ ﺃﻧﺒﺘﺘﻪ ﺍﻷﺭﺽ‪ ،‬ﺇﻻ‬
‫ﻣﺎ ﺃﻛﻞ ﺃﻭ ﻟﺒﺲ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻟﻘﺒﺮ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ ﺇﻟﻰ‬
‫ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﺴﺠﺪ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ‪ .‬ﻭﻻ‬

‫)‪(١٠١‬‬
 ‫ﻳﺠﻮﺯ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺛﻮﺏ ﻋﻤﻞ ﻣﻦ ﻗﻄﻦ ﺃﻭ ﺻﻮﻑ ﺃﻭ ﻛﺘﺎﻥ ﺇﻻ ﻓﻲ‬
‫ﺣﺎﻝ ﺍﻟﺘﻘﻴﺔ‪ .‬ﻓﺈﻥ ﺣﺼﻞ ﻓﻲ ﻣﻮﺿﻊ ﻗﺬﺭ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﺴﺠﺪ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺎﻟﺴﺠﻮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺜﻴﺎﺏ ﺑﺄﺱ ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﺠﻮﺩ‬
‫ﻋﻠﻰ ﺣﺸﻴﺶ ﺍﻷﺭﺽ ﻣﺜﻞ ﺍﻟﺜﻴﻞ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﺠﻮﺩ ﻋﻠﻰ‬
‫ﺍﻟﺠﺺ ﻭﺍﻵﺟﺮ ﻭﺍﻟﺤﺠﺮ ﻭﺍﻟﺨﺸﺐ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻟﺰﺟﺎﺝ‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺪﻉ ﺍﻹﻧﺴﺎﻥ ﻛﻔﺎ ﻣﻦ ﺣﺼﻰ ﻋﻠﻰ ﺍﻟﺒﺴﺎﻁ ﻓﻴﺴﺠﺪ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﻻ ﻳﺴﺠﺪ ﻋﻠﻰ ﺍﻟﺼﻬﺮﻭﺝ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻟﺨﻤﺮﺓ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻌﻤﻮﻟﺔ ﺑﺎﻟﺨﻴﻮﻁ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻌﻤﻮﻟﺔ‬
‫ﺑﺎﻟﺴﻴﻮﺭ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻟﻔﻀﺔ ﻭﺍﻟﺬﻫﺐ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺑﺎﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻟﻘﺮﻃﺎﺱ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻏﻴﺮ ﻣﻜﺘﻮﺏ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻜﺘﻮﺑﺎ‪،‬‬
‫ﻛﺮﻩ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻟﺒﻮﺍﺭﻱ‪ .‬ﻭﺇﺫﺍ ﺃﺻﺎﺑﻬﺎ‬
‫ﺑﻮﻝ‪ ،‬ﻭﺟﻔﻔﺘﻬﺎ ﺍﻟﺸﻤﺲ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺃﻳﻀﺎ ﺑﺎﻟﺴﺠﻮﺩ ﻋﻠﻴﻬﺎ ﺑﺄﺱ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﻷﺭﺽ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺟﻒ ﺑﻐﻴﺮ ﺍﻟﺸﻤﺲ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻬﺎ ﺇﻻ ﺑﻌﺪ ﺗﻄﻬﻴﺮﻫﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﺎﻑ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺤﺮ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍﻷﺭﺽ‪،‬‬
‫ﺃﻭ ﻋﻠﻰ ﺍﻟﺤﺼﻰ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﺴﺠﺪ ﻋﻠﻴﻪ‪ ،‬ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺴﺠﺪ‬
‫ﻋﻠﻰ ﻛﻤﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺛﻮﺏ‪ ،‬ﺳﺠﺪ ﻋﻠﻰ ﻛﻔﻪ‪ .‬ﻭﺇﺫﺍ ﺣﺼﻞ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻣﻮﺿﻊ ﻓﻴﻪ ﺛﻠﺞ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﺴﺠﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺎﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ ﺑﺄﺱ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ‬

‫)‪(١٠٢‬‬
 ‫ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻭﻫﻤﺎ ﻣﺨﺘﻀﺒﺎﻥ ﺃﻭ ﻋﻠﻴﻬﻤﺎ ﺧﺮﻗﺔ ﺍﻟﺨﻀﺎﺏ‬
‫ﺇﺫ ﻛﺎﻧﺖ ﻃﺎﻫﺮﺓ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺠﻤﻌﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﻓﻲ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻓﺮﻳﻀﺔ ﺇﺫﺍ ﺣﺼﻠﺖ ﺷﺮﺍﺋﻄﻪ‪.‬‬
‫ﻭﻣﻦ ﺷﺮﺍﺋﻄﻪ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺇﻣﺎﻡ ﻋﺎﺩﻝ ﺃﻭ ﻣﻦ ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ ﻟﻠﺼﻼﺓ‬
‫ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻭﻳﺒﻠﻎ ﻋﺪﺩ ﻣﻦ ﻳﺼﻠﻲ ﺑﻬﻢ ﺳﺒﻌﺔ ﻧﻔﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﺃﻗﻞ‬
‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﺗﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺠﻤﻌﺔ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻬﻢ ﺃﻥ ﻳﺠﻤﻌﻮﺍ‬
‫ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺧﻤﺴﺔ ﻧﻔﺮ‪.‬‬
‫ﻭﻣﻊ ﺣﺼﻮﻝ ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻂ ﺗﺴﻘﻂ ﻋﻦ ﺗﺴﻌﺔ ﻧﻔﺮ‪ :‬ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻟﻤﺴﺎﻓﺮ‪،‬‬
‫ﻭﺍﻷﻋﻤﻰ‪ ،‬ﻭﺍﻷﻋﺮﺝ‪ ،‬ﻭﺍﻟﻤﺮﻳﺾ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺭﺃﺱ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻓﺮﺳﺨﻴﻦ‪.‬‬
‫ﻭﻳﻠﺰﻡ ﻫﺆﻻﺀ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ‪ ،‬ﺇﻻ ﻣﻦ ﻫﻮ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﺘﻜﻠﻴﻒ‬
‫ﻣﺜﻞ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﺍﻟﻔﺮﺽ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ .‬ﻓﺈﻥ ﺣﻀﺮﻭﺍ ﺍﻟﺠﻤﻌﺔ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﺟﺰﺃﺗﻬﻢ ﺻﻼﺓ ﺭﻛﻌﺘﻴﻦ‪ .‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﺤﻀﺮﻭﺍ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺤﻀﻮﺭ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺠﻤﻊ ﻓﻲ ﺑﻠﺪ ﻭﺍﺣﺪ ﻓﻲ ﻣﻮﺿﻌﻴﻦ‪ .‬ﻭﺃﻗﻞ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻦ‬
‫ﺍﻟﺠﻤﻌﺘﻴﻦ‪ ،‬ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝ ﻓﺼﺎﻋﺪﺍ‪.‬‬

‫)‪(١٠٣‬‬
 ‫ﻭﺇﺫﺍ ﺣﻀﺮ ﺍﻹﻣﺎﻡ ﻓﻲ ﺑﻠﺪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ﻏﻴﺮﻩ‪،‬‬
‫ﺇﻻ ﻣﻊ ﺍﻟﻤﺮﺽ ﺍﻟﻤﺎﻧﻊ ﻟﻪ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻴﻤﺾ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺍﻷﻋﻈﻢ‪،‬‬
‫ﻭﻳﺘﻘﺪﻡ ﻧﻮﺍﻓﻞ ﺍﻟﺠﻤﻌﺔ ﻛﻠﻬﺎ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻷﻓﻀﻞ ﻓﻲ ﻳﻮﻡ‬
‫ﺍﻟﺠﻤﻌﺔ ﺧﺎﺻﺔ‪ .‬ﻓﺄﻣﺎ ﻓﻲ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺗﻘﺪﻳﻢ ﺍﻟﻨﻮﺍﻓﻞ‬
‫ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ .‬ﻭﺇﻥ ﺻﻠﻰ ﺳﺖ ﺭﻛﻌﺎﺕ ﻋﻨﺪ ﺍﻧﺒﺴﺎﻁ ﺍﻟﺸﻤﺲ ﻭﺳﺖ‬
‫ﺭﻛﻌﺎﺕ ﻋﻨﺪ ﺍﺭﺗﻔﺎﻋﻬﺎ ﻭﺭﻛﻌﺘﻴﻦ ﻋﻨﺪ ﺍﻟﺰﻭﺍﻝ ﻣﻦ ﺍﻟﺸﻤﺲ ﻭﺳﺖ‬
‫ﺭﻛﻌﺎﺕ ﺑﻴﻦ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺃﻳﻀﺎ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﺇﻥ ﺃﺧﺮ‬
‫ﺟﻤﻴﻊ ﺍﻟﻨﻮﺍﻓﻞ ﺇﻟﻰ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺟﻤﻴﻊ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻷﻓﻀﻞ‬
‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻣﺘﻰ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺻﻠﻰ ﻣﻦ ﻧﻮﺍﻓﻠﻪ‬
‫ﺷﻴﺌﺎ‪ ،‬ﺃﺧﺮﻫﺎ ﺇﻟﻰ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ .‬ﻭﻳﺰﻳﺪ ﻓﻲ ﻧﻮﺍﻓﻞ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺃﺭﺑﻊ‬
‫ﺭﻛﻌﺎﺕ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻟﻼﺯﻣﺔ‪ ،‬ﺍﻟﻐﺴﻞ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ‬
‫ﻭﺍﻟﻌﺒﻴﺪ ﻭﺍﻷﺣﺮﺍﺭ ﻓﻲ ﺍﻟﺴﻔﺮ ﻭﺍﻟﺤﻀﺮ ﻣﻊ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻭﻗﺖ‬
‫ﺍﻟﻐﺴﻞ ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺇﻟﻰ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‪ .‬ﻭﻛﻠﻤﺎ ﻗﺮﺏ ﻣﻦ ﺍﻟﺰﻭﺍﻝ‬
‫ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻓﺈﻥ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺍﻏﺘﺴﻞ‪ ،‬ﻗﻀﺎﻩ‬
‫ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ‪ ،‬ﻗﻀﺎﻩ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺳﻔﺮ‪،‬‬
‫ﻭﺧﺎﻑ ﺃﻻ ﻳﺠﺪ ﺍﻟﻤﺎﺀ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺃﻭ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻐﺘﺴﻞ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺘﻨﻈﻒ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻳﺤﻠﻖ ﺭﺃﺳﻪ‪،‬‬

‫)‪(١٠٤‬‬
 ‫ﻭﻳﻘﺺ ﺃﻇﻔﺎﺭﻩ‪ ،‬ﻭﻳﺄﺧﺬ ﻣﻦ ﺷﺎﺭﺑﻪ‪ ،‬ﻭﻳﻠﺒﺲ ﺃﻃﻬﺮ ﺛﻴﺎﺑﻪ‪ ،‬ﻭﻳﻤﺲ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻄﻴﺐ ﺟﺴﺪﻩ‪ .‬ﻓﺈﺫﺍ ﺗﻮﺟﻪ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺍﻷﻋﻈﻢ‪ ،‬ﻣﺸﻰ ﻋﻠﻰ‬
‫ﺳﻜﻴﻨﺔ ﻭﻭﻗﺎﺭ‪ ،‬ﻳﺪﻋﻮ ﺑﺎﻟﺪﻋﺎﺀ ﺍﻟﻤﺨﺼﻮﺹ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻺﻣﺎﻡ ﺇﺫﺍ ﻗﺮﺏ ﻣﻦ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﺃﻥ ﻳﺼﻌﺪ ﺍﻟﻤﻨﺒﺮ‪ ،‬ﻭﻳﺄﺧﺬ‬
‫ﻓﻲ ﺍﻟﺨﻄﺒﺔ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﺇﺫﺍ ﺧﻄﺐ ﺍﻟﺨﻄﺒﺘﻴﻦ‪ ،‬ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ .‬ﻓﺈﺫﺍ‬
‫ﺯﺍﻟﺖ‪ ،‬ﻧﺰﻝ ﻓﺼﻠﻰ ﺑﺎﻟﻨﺎﺱ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺨﻄﺐ ﺍﻟﺨﻄﺒﺘﻴﻦ ﻭﻳﻔﺼﻞ‬
‫ﺑﻴﻨﻬﻤﺎ ﺑﺠﻠﺴﺔ‪ ،‬ﻭﺑﻘﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺧﻔﻴﻔﺔ‪ ،‬ﻭﻳﺤﻤﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻲ‬
‫ﺧﻄﺒﺘﻪ‪ ،‬ﻭﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻭﻳﺪﻋﻮ ﻷﺋﻤﺔ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻳﺪﻋﻮ ﺃﻳﻀﺎ ﻟﻠﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨﺎﺕ‪ ،‬ﻭﻳﻌﻆ ﻭﻳﺰﺟﺮ‬
‫ﻭﻳﻨﺬﺭ ﻭﻳﺨﻮﻑ‪.‬‬
‫ﻭﻳﺤﺮﻡ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﻦ ﻳﺴﻤﻊ ﺍﻟﺨﻄﺒﺔ‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻻﺻﻐﺎﺀ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﻷﻧﻬﺎ ﺑﺪﻝ ﻣﻦ ﺍﻟﺮﻛﻌﺘﻴﻦ‪.‬‬
‫ﻭﻣﻦ ﻟﻢ ﻳﻠﺤﻖ ﺍﻟﺨﻄﺒﺘﻴﻦ‪ ،‬ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﺗﺎﻣﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ‬
‫ﻣﻤﻦ ﻳﻘﺘﺪﻯ ﺑﻪ‪ .‬ﻓﺈﻥ ﻭﺟﺪ ﺍﻹﻣﺎﻡ ﻗﺪ ﺭﻛﻊ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻘﺪ ﻓﺎﺗﺘﻪ‬
‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺻﻔﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻳﺘﻘﺪﻡ ﺃﻭﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺣﺮﺍ ﺑﺎﻟﻐﺎ ﻃﺎﻫﺮﺍ ﻓﻲ ﻭﻻﺩﺗﻪ‪ ،‬ﻣﺠﻨﺒﺎ ﻣﻦ ﺍﻷﻣﺮﺍﺽ‪ :‬ﺍﻟﺠﺬﺍﻡ ﻭﺍﻟﺠﻨﻮﻥ‬
‫ﻭﺍﻟﺒﺮﺹ‪ .‬ﻭﻳﻜﻮﻥ ﻣﺴﻠﻤﺎ ﻣﺆﻣﻨﺎ ﻣﻌﺘﻘﺪﺍ ﻟﻠﺤﻖ ﻏﻴﺮ ﻣﺮﺗﻜﺐ ﻟﺸﺊ‬
‫ﻣﻤﺎ ﻳﺪﺧﻞ ﺑﻪ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﻔﺴﺎﻕ‪ ،‬ﻭﻳﻜﻮﻥ ﺻﺎﺩﻗﺎ ﻓﻲ ﺧﻄﺒﺘﻪ‪،‬‬
‫ﻭﻣﺼﻠﻴﺎ ﻟﻠﻔﺮﺽ ﻓﻲ ﺃﻭﻝ ﻭﻗﺘﻪ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻠﺒﺲ ﺍﻟﻌﻤﺎﻣﺔ‪،‬‬

‫)‪(١٠٥‬‬
 ‫ﺷﺎﺗﻴﺎ ﻛﺎﻥ ﺃﻡ ﻗﺎﺋﻈﺎ‪ ،‬ﻭﻳﺘﺮﺩﻯ ﺑﺒﺮﺩ ﻳﻤﻨﻲ ﺃﻭ ﻋﺪﻧﻲ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻭﺟﺐ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ﻓﻲ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻻﺻﻐﺎﺀ ﺇﻟﻰ ﻗﺮﺍﺀﺗﻪ‪ .‬ﻭﻣﺘﻰ ﺃﺧﻞ ﺑﺸﺊ ﻣﻤﺎ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﻟﻢ ﻳﺠﺐ‬
‫ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻭﻛﺎﻥ ﺣﻜﻢ ﺍﻟﺠﻤﻌﺔ ﺣﻜﻢ ﺳﺎﺋﺮ ﺍﻷﻳﺎﻡ ﻓﻲ ﻟﺰﻭﻡ‬
‫ﺍﻟﻈﻬﺮ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪.‬‬
‫ﻭﺇﺫﺍ ﺻﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻒ ﻣﻦ ﻻ ﻳﻘﺘﺪﻱ ﺑﻪ ﺟﻤﻌﺔ ﻟﻠﺘﻘﻴﺔ‪ ،‬ﻓﺈﻥ‬
‫ﺗﻤﻜﻦ ﺃﻥ ﻳﻘﺪﻡ ﺻﻼﺗﻪ ﻋﻠﻰ ﺻﻼﺗﻪ‪ ،‬ﻓﻌﻞ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪،‬‬
‫ﻳﺼﻠﻲ ﻣﻌﻪ ﺭﻛﻌﺘﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺳﻠﻢ ﺍﻹﻣﺎﻡ‪ ،‬ﻗﺎﻡ‪ ،‬ﻓﺄﺿﺎﻑ ﺇﻟﻴﻬﻤﺎ‬
‫ﺭﻛﻌﺘﻴﻦ ﺃﺧﺮﺍﻭﻳﻦ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺗﻤﺎﻡ ﺻﻼﺗﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺻﻠﻰ ﺍﻹﻣﺎﻡ ﺑﺎﻟﻨﺎﺱ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻳﺠﻬﺮ ﻓﻴﻬﻤﺎ ﺑﺎﻟﻘﺮﺍﺀﺓ‪،‬‬
‫ﻭﻳﻘﺮﺃ ﻓﻲ ﺍﻷﻭﻟﻰ ﻣﻨﻬﻤﺎ ﺍﻟﺤﻤﺪ ﻭﺳﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺤﻤﺪ‬
‫ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻭﻳﻘﻨﺖ ﻗﻨﻮﺗﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ ﻗﺒﻞ‬
‫ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪.‬‬
‫ﻭﻣﻦ ﻳﺼﻠﻲ ﻭﺣﺪﻩ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﺴﻮﺭﺗﻴﻦ ﺍﻟﻠﺘﻴﻦ ﺫﻛﺮﻧﺎﻫﻤﺎ‬
‫ﻓﻲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪ .‬ﻓﺈﻥ ﺳﺒﻖ ﺇﻟﻰ ﺳﻮﺭﺓ ﻏﻴﺮﻫﻤﺎ ﺛﻢ ﺫﻛﺮ‪ ،‬ﺭﺟﻊ ﺇﻟﻴﻬﻤﺎ‬
‫ﻣﺎ ﻟﻢ ﻳﺘﺠﺎﻭﺯ ﻓﻴﻤﺎ ﺃﺧﺬ ﻓﻴﻪ ﻧﺼﻒ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻓﺈﻥ ﺗﺠﺎﻭﺯ‬
‫ﻧﺼﻔﻬﺎ‪ ،‬ﺗﻤﻢ ﺍﻟﺮﻛﻌﺘﻴﻦ‪ ،‬ﻭﺍﺣﺘﺴﺐ ﺑﻬﻤﺎ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻭﺍﺳﺘﺄﻧﻒ‬
‫ﺍﻟﻔﺮﻳﻀﺔ ﺑﺎﻟﺴﻮﺭﺗﻴﻦ ﺍﻟﻠﺘﻴﻦ ﺫﻛﺮﻧﺎﻫﻤﺎ‪ .‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺟﻬﺔ ﺍﻷﻓﻀﻞ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻭﻗﺮﺃ ﻏﻴﺮ ﻫﺎﺗﻴﻦ ﺍﻟﺴﻮﺭﺗﻴﻦ‪ ،‬ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﻣﺎﺿﻴﺔ‪،‬‬
‫ﻏﻴﺮ ﺃﻧﻪ ﻗﺪ ﺗﺮﻙ ﺍﻷﻓﻀﻞ‪ .‬ﻭﺇﺫﺍ ﺻﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ‬

‫)‪(١٠٦‬‬
 ‫ﺇﻻ ﻗﻨﻮﺕ ﻭﺍﺣﺪ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺠﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﺗﻜﻮﻥ ﺟﻤﻌﺔ ﺇﻻ ﺑﺨﻄﺒﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﺘﻤﻊ ﺍﻟﻤﺆﻣﻨﻮﻥ ﻓﻲ‬
‫ﺯﻣﺎﻥ ﺍﻟﺘﻘﻴﺔ ﺑﺤﻴﺚ ﻻ ﺿﺮﺭ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻴﺼﻠﻮﺍ ﺟﻤﻌﺔ ﺑﺨﻄﺒﺘﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺍﻟﺨﻄﺒﺔ‪ ،‬ﺟﺎﺯ ﻟﻬﻢ ﺃﻥ ﻳﺼﻠﻮﺍ ﺟﻤﺎﻋﺔ‪ ،‬ﻟﻜﻨﻬﻢ‬
‫ﻳﺼﻠﻮﻥ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪.‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻣﻊ ﻋﺪﻡ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻷﻋﻈﻢ ﺃﻓﻀﻞ‬
‫ﻣﻦ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻤﻨﺰﻝ‪ .‬ﻭﻣﻦ ﺻﻠﻰ ﻣﻊ ﺍﻹﻣﺎﻡ ﺭﻛﻌﺔ‪ ،‬ﻓﺈﺫﺍ ﺳﻠﻢ ﺍﻹﻣﺎﻡ‪،‬‬
‫ﻗﺎﻡ‪ ،‬ﻓﺄﺿﺎﻑ ﺇﻟﻴﻬﺎ ﺭﻛﻌﺔ ﺃﺧﺮﻯ ﻳﺠﻬﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﻤﺖ ﺻﻼﺗﻪ‪.‬‬
‫ﻓﺈﻥ ﺻﻠﻰ ﻣﻊ ﺍﻹﻣﺎﻡ ﺭﻛﻌﺔ‪ ،‬ﻭﺭﻛﻊ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪،‬‬
‫ﻓﺈﺫﺍ ﻗﺎﻡ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﺳﺠﺪ ﻫﻮ‪ ،‬ﺛﻢ ﻟﻴﻠﺤﻖ ﺑﺎﻹﻣﺎﻡ‪ .‬ﻓﺈﻥ‬
‫ﻟﻢ ﻳﻔﻌﻞ ﻭﻭﻗﻒ ﺣﺘﻰ ﺭﻛﻊ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻼ ﻳﺮﻛﻊ ﻣﻌﻪ‪ .‬ﻓﺈﺫﺍ‬
‫ﺳﺠﺪ ﺍﻹﻣﺎﻡ‪ ،‬ﺳﺠﺪ ﻫﻮ ﺃﻳﻀﺎ‪ ،‬ﻭﺟﻌﻞ ﺳﺠﺪﺗﻴﻪ ﻟﻠﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ‪.‬‬
‫ﻓﺈﺫﺍ ﺳﻠﻢ‪ ،‬ﻗﺎﻡ ﻓﺄﺿﺎﻑ ﺇﻟﻴﻬﺎ ﺭﻛﻌﺔ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻨﻮ ﺑﻬﺎﺗﻴﻦ ﺍﻟﺴﺠﺪﺗﻴﻦ‬
‫ﺃﻧﻬﻤﺎ ﻟﻠﺮﻛﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻷﺫﺍﻥ‬
‫ﻟﺼﻼﺓ ﺍﻟﻌﺼﺮ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﻓﺮﻳﻀﺔ ﺍﻟﻈﻬﺮ‪،‬‬
‫ﺃﻥ ﻳﻘﻴﻢ ﻟﻠﻌﺼﺮ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ‪ ،‬ﺇﻣﺎﻣﺎ ﻛﺎﻥ ﺃﻭ ﻣﺄﻣﻮﻣﺎ‪.‬‬
‫ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻤﺴﺎﺟﺪ ﻭﺍﻟﺼﻼﺓ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻬﺎ‬
‫ﻣﻦ ﺍﻷﺣﻜﺎﻡ‬
‫ﺭﻭﻯ ﺍﺑﻦ ﺃﺑﻲ ﻋﻤﻴﺮ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺤﻤﻴﺪ‪ ،‬ﻋﻦ‬

‫)‪(١٠٧‬‬
 ‫ﺳﻌﺪ ﺍﻹﺳﻜﺎﻑ‪ ،‬ﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﻋﻦ ﺃﺑﻲ ﺍﻟﺠﺎﺭﻭﺩ‪ ،‬ﻋﻦ‬
‫ﺍﻷﺻﺒﻎ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻳﻘﻮﻝ‪:‬‬
‫ﻣﻦ ﺍﺧﺘﻠﻒ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺃﺻﺎﺏ ﺇﺣﺪﻯ ﺍﻟﺜﻤﺎﻥ‪ :‬ﺃﺧﺎ ﻣﺴﺘﻔﺎﺩﺍ ﻓﻲ‬
‫ﺍﻟﻠﻪ‪ ،‬ﺃﻭ ﻋﻠﻤﺎ ﻣﺴﺘﻄﺮﻓﺎ‪ ،‬ﺃﻭ ﺁﻳﺔ ﻣﺤﻜﻤﺔ‪ ،‬ﺃﻭ ﺳﻤﻊ ﻛﻠﻤﺔ ﺗﺪﻟﻪ ﻋﻠﻰ‬
‫ﺍﻟﻬﺪﻯ‪ ،‬ﺃﻭ ﺭﺣﻤﺔ ﻣﻨﺘﻈﺮﺓ‪ ،‬ﺃﻭ ﻛﻠﻤﺔ ﺗﺮﺩﻩ ﻋﻦ ﺭﺩﻯ‪ ،‬ﺃﻭ ﻳﺘﺮﻙ‬
‫ﺫﻧﺒﺎ ﺧﺸﻴﺔ ﺃﻭ ﺣﻴﺎﺀ‪ .‬ﻭﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ‬
‫ﻗﺎﻝ‪ :‬ﻣﻦ ﻣﺸﻰ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻟﻢ ﻳﻀﻊ ﺭﺟﻼ ﻋﻠﻰ ﺭﻃﺐ ﻭﻻ ﻳﺎﺑﺲ‪،‬‬
‫ﺇﻻ ﺳﺒﺤﺖ ﻟﻪ ﺇﻟﻰ ﺍﻷﺭﺿﻴﻦ ﺍﻟﺴﺎﺑﻌﺔ‪ .‬ﻭﺭﻭﻯ ﺍﻟﺴﻜﻮﻧﻲ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‬
‫ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ :‬ﻣﻦ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ‬
‫ﺣﺪﻳﺜﻪ‪ ،‬ﻭﺍﻟﻤﺴﺠﺪ ﺑﻴﺘﻪ‪ ،‬ﺑﻨﻰ ﺍﻟﻠﻪ ﻟﻪ ﺑﻴﺘﺎ ﻓﻲ ﺍﻟﺠﻨﺔ‪ .‬ﻭﺭﻭﻯ ﻳﻮﻧﺲ‬
‫ﺍﺑﻦ ﻇﺒﻴﺎﻥ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺧﻴﺮ ﻣﺴﺎﺟﺪ‬
‫ﻧﺴﺎﺋﻜﻢ ﺍﻟﺒﻴﻮﺕ‪ .‬ﻭﺭﻭﻯ ﺍﻟﺴﻜﻮﻧﻲ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ‬
‫ﺁﺑﺎﺋﻪ ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺻﻼﺓ ﻓﻲ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺃﻟﻒ‬
‫ﺻﻼﺓ‪ .‬ﻭﺻﻼﺓ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻷﻋﻈﻢ ﻣﺎﺋﺔ ﺻﻼﺓ‪ .‬ﻭﺻﻼﺓ ﻓﻲ ﻣﺴﺠﺪ‬
‫ﺍﻟﻘﺒﻴﻠﺔ ﺧﻤﺲ ﻭﻋﺸﺮﻭﻥ ﺻﻼﺓ‪ .‬ﻭﺻﻼﺓ ﻓﻲ ﺍﻟﺴﻮﻕ ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ‬
‫ﺻﻼﺓ‪ .‬ﻭﺻﻼﺓ ﺍﻟﺮﺟﻞ ﻓﻲ ﺑﻴﺘﻪ ﻭﺣﺪﻩ ﺻﻼﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺑﻨﺎﺀ ﺍﻟﻤﺴﺠﺪ ﻓﻴﻪ ﻓﻀﻞ ﻛﺒﻴﺮ ﻭﺛﻮﺍﺏ ﺟﺰﻳﻞ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ‬
‫ﻻ ﺗﻌﻠﻰ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﺑﻞ ﺗﻜﻮﻥ ﻭﺳﻄﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻣﻈﻠﻠﺔ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻣﺰﺧﺮﻓﺔ ﺃﻭ ﻣﺬﻫﺒﺔ ﺃﻭ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﺘﺼﺎﻭﻳﺮ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻣﺸﺮﻓﺔ ﺑﻞ ﺗﺒﻨﻰ ﺟﻤﺎ‪.‬‬

‫)‪(١٠٨‬‬
 ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﺗﺒﻨﻰ ﺍﻟﻤﻨﺎﺭﺓ ﻓﻲ ﻭﺳﻂ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﺗﺒﻨﻰ ﻣﻊ ﺣﺎﺋﻄﻪ‪ ،‬ﻭﻻ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻬﺎ‬
‫ﻣﺤﺎﺭﻳﺐ ﺩﺍﺧﻠﺔ ﻓﻲ ﺍﻟﺤﺎﺋﻂ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺍﻟﻤﻴﻀﺎﺓ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﺩﺍﺧﻠﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﺳﺘﻬﺪﻡ ﻣﺴﺠﺪ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺎﺩ ﻣﻊ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺁﻟﺘﻪ ﻓﻲ ﺇﻋﺎﺩﺗﻪ ﺃﻭ ﻓﻲ ﺑﻨﺎﺀ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ‪ .‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺆﺧﺬ ﺷﺊ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ ﻻ ﻓﻲ ﻣﻠﻚ ﻭﻻ ﻓﻲ ﻃﺮﻳﻖ‪ .‬ﻭﻳﻜﺮﻩ‬
‫ﺃﻥ ﺗﺘﺨﺬ ﺍﻟﻤﺴﺎﺟﺪ ﻃﺮﻳﻘﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ ﺃﺧﺬ ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌﺎ‬
‫ﻣﻦ ﺁﻟﺔ ﺍﻟﻤﺴﺎﺟﺪ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﺩﻩ ﺇﻟﻰ ﻣﻮﺿﻌﻪ‪ ،‬ﺃﻭ ﻳﺮﺩﻩ ﻓﻲ ﺑﻌﺾ‬
‫ﺍﻟﻤﺴﺎﺟﺪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﻨﻘﺾ ﺍﻟﺒﻴﻊ ﻭﺍﻟﻜﻨﺎﺋﺲ ﻭﺍﺳﺘﻌﻤﺎﻝ ﺁﻟﺘﻬﻤﺎ ﻓﻲ‬
‫ﺍﻟﻤﺴﺎﺟﺪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻳﻀﺎ ﺃﻥ ﺗﺒﻨﻴﺎ ﻣﺴﺎﺟﺪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﺗﺨﺎﺫﻫﻤﺎ‬
‫ﻣﻠﻜﺎ‪ ،‬ﻭﻻ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻟﺘﻬﻤﺎ ﻓﻲ ﺍﻷﻣﻼﻙ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺠﻨﺐ ﺍﻟﻤﺴﺎﺟﺪ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﻯ‪ ،‬ﻭﺍﻟﻤﺠﺎﻧﻴﻦ‬
‫ﻭﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻀﺎﻟﺔ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻭﺇﻧﺸﺎﺩ‬
‫ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺭﻓﻊ ﺍﻷﺻﻮﺍﺕ ﻓﻴﻬﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻮﺿﺆ ﻣﻦ ﺍﻟﻐﺎﺋﻂ‬
‫ﻭﺍﻟﺒﻮﻝ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻮﺿﻮﺀ ﻓﻴﻬﺎ ﻣﻦ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺍﻟﻨﻮﻡ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﻛﻠﻬﺎ‪ .‬ﻭﺃﺷﺪﻫﺎ ﺗﺄﻛﻴﺪﺍ ﺍﻟﻤﺴﺠﺪ‬
‫ﺍﻟﺤﺮﺍﻡ ﻭﻣﺴﺠﺪ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺟﻨﺐ ﺍﻹﻧﺴﺎﻥ ﻓﻲ‬
‫ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﻟﻤﺴﺠﺪﻳﻦ‪ ،‬ﺗﻴﻤﻢ ﻣﻦ ﻣﻜﺎﻧﻪ‪ ،‬ﺛﻢ ﻳﺨﺮﺝ ﻭﻳﻐﺘﺴﻞ‪،‬‬

‫)‪(١٠٩‬‬
 ‫ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺫﻟﻚ ﻓﻲ ﻏﻴﺮﻫﻤﺎ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻛﻨﺲ ﺍﻟﻤﺴﺎﺟﺪ ﻭﺗﻨﻈﻴﻔﻬﺎ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺇﺧﺮﺍﺝ‬
‫ﺍﻟﺤﺼﻰ ﻣﻨﻬﺎ‪ .‬ﻓﻤﻦ ﺃﺧﺮﺟﻬﺎ‪ ،‬ﺭﺩﻫﺎ ﺇﻟﻴﻬﺎ ﺃﻭ ﺇﻟﻰ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻤﻦ ﺃﻛﻞ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﺆﺫﻳﺎﺕ ﻣﺜﻞ ﺍﻟﺜﻮﻡ ﻭﺍﻟﺒﺼﻞ ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻬﻤﺎ ﺃﻻ ﻳﻘﺮﺏ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺣﺘﻰ ﺗﺰﻭﻝ ﺭﺍﺋﺤﺘﻪ ﻋﻨﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ‬
‫ﺍﻹﻧﺴﺎﻥ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺗﻌﺎﻫﺪ ﻧﻌﻠﻪ ﺃﻭ ﺷﻤﺸﻜﻪ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻟﺌﻼ‬
‫ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﻘﺬﺭ‪ ،‬ﺛﻢ ﻳﺪﺧﻞ ﺭﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ ﻗﺒﻞ ﺍﻟﻴﺴﺮﻯ‪،‬‬
‫ﻭﻳﻘﻮﻝ‪ " :‬ﺑﺴﻢ ﺍﻟﻠﻪ ﻭﺑﺎﻟﻠﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻝ ﻣﺤﻤﺪ‪،‬‬
‫ﻭﺍﻓﺘﺢ ﻟﻨﺎ ﺑﺎﺏ ﺭﺣﻤﺘﻚ‪ ،‬ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﻋﻤﺎﺭ ﻣﺴﺎﺟﺪﻙ‪ ،‬ﺟﻞ ﺛﻨﺎﺀ‬
‫ﻭﺟﻬﻚ " ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﻣﻨﻪ‪ ،‬ﺃﺧﺮﺝ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ﻗﺒﻞ‬
‫ﺍﻟﻴﻤﻨﻰ ﻭﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻭﺍﻓﺘﺢ ﻟﻨﺎ‬
‫ﺑﺎﺏ ﻓﻀﻠﻚ‪ ،‬ﻭﻻ ﻳﺘﻨﻌﻞ ﻭﻫﻮ ﻗﺎﺋﻢ‪ ،‬ﺑﻞ ﻳﻘﻌﺪ ﺛﻢ ﻳﻠﺒﺴﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺒﺼﻖ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‪ ،‬ﻏﻄﺎﻩ ﺑﺎﻟﺘﺮﺍﺏ‪.‬‬
‫ﻭﻻ ﻳﻘﺼﻊ ﺍﻟﻘﻤﻞ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﺩﻓﻨﻬﺎ ﻓﻲ ﺍﻟﺘﺮﺍﺏ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺳﻞ ﺍﻟﺴﻴﻒ ﻭﺑﺮﻱ ﺍﻟﻨﺒﻞ ﻭﺳﺎﺋﺮ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻓﻲ ﺷﺊ ﻣﻦ‬
‫ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻛﺸﻒ ﺍﻟﻌﻮﺭﺓ ﻭﻻ ﺍﻟﺮﻛﺒﺔ ﻭﻻ ﺍﻟﻔﺨﺬ ﻭﺍﻟﺴﺮﺓ‬
‫ﻓﺈﻥ ﺟﻤﻴﻌﻪ ﻣﻦ ﺍﻟﻌﻮﺭﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺭﻣﻲ ﺍﻟﺤﺼﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺣﺬﻓﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻧﻘﺾ ﺷﺊ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ ﺇﻻ ﺇﺫﺍ ﺍﺳﺘﻬﺪﻡ‪ .‬ﻭﻣﻦ ﻛﺎﻥ‬
‫ﻓﻲ ﺩﺍﺭﻩ ﻣﺴﺠﺪ ﻗﺪ ﺟﻌﻠﻪ ﻟﻠﺼﻼﺓ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺗﻐﻴﻴﺮﻩ ﻭﺗﺒﺪﻳﻠﻪ ﻭﺗﻮﺳﻴﻌﻪ‬
‫ﻭﺗﻀﻴﻴﻘﻪ ﺣﺴﺐ ﻣﺎ ﻳﻜﻮﻥ ﺃﺻﻠﺢ ﻟﻪ‪.‬‬

‫)‪(١١٠‬‬
 ‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺪﻓﻦ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﻤﺴﺎﺟﺪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﺒﻨﻰ‬
‫ﺍﻟﻤﺴﺎﺟﺪ ﻋﻠﻰ ﺑﺌﺮ ﻏﺎﺋﻂ ﺇﺫﺍ ﻃﻢ ﻭﺍﻧﻘﻄﻌﺖ ﺭﺍﺋﺤﺘﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ‬
‫ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺮﺍﺋﺤﺔ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺍﻻﺳﺮﺍﺝ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﺍﻟﺼﻼﺓ ﺍﻟﻤﻜﺘﻮﺑﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺃﻓﻀﻞ ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﺒﻴﺖ‪ .‬ﻭﺻﻼﺓ‬
‫ﺍﻟﻨﻮﺍﻓﻞ ﻓﻲ ﺍﻟﺒﻴﺖ ﺃﻓﻀﻞ‪ ،‬ﻭﺧﺎﺻﺔ ﻧﻮﺍﻓﻞ ﺍﻟﻠﻴﻞ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺠﻤﺎﻋﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻭﺣﻜﻢ ﺍﻹﻣﺎﻡ ﻭﺍﻟﻤﺄﻣﻮﻣﻴﻦ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﻓﻲ ﺻﻼﺓ ﺍﻟﻔﺮﺍﺋﺾ ﻛﻠﻬﺎ ﻣﺴﺘﺤﺐ ﻣﻨﺪﻭﺏ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻓﻴﻪ ﻓﻀﻞ ﻛﺜﻴﺮ‪ .‬ﻭﺃﻗﻞ ﻣﺎ ﺗﻜﻮﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺍﺛﻨﺎﻥ ﻓﺼﺎﻋﺪﺍ‪ .‬ﻓﺈﺫﺍ‬
‫ﺣﻀﺮ ﺍﺛﻨﺎﻥ‪ ،‬ﻓﻠﻴﺘﻘﺪﻡ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﻳﻘﻒ ﺍﻵﺧﺮ ﻋﻠﻰ ﺟﺎﻧﺒﻪ ﺍﻷﻳﻤﻦ‬
‫ﻭﻳﺼﻠﻴﺎﻥ ﺟﻤﺎﻋﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ‪ ،‬ﻓﻠﻴﺘﻘﺪﻡ ﺃﺣﺪﻫﻢ‪ ،‬ﻭﻳﻘﻒ‬
‫ﻓﻲ ﺍﻟﻮﺳﻂ‪ ،‬ﻭﻳﻘﻒ ﺍﻟﺒﺎﻗﻮﻥ ﺧﻠﻔﻪ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻋﺮﺍﺓ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺘﻘﺪﻡ‬
‫ﺇﻣﺎﻣﻬﻢ‪ ،‬ﺑﻞ ﻳﻘﻒ ﻣﻌﻬﻢ ﻓﻲ ﺍﻟﺼﻒ‪ .‬ﻓﺈﻥ ﻭﻗﻒ ﺍﻹﻣﺎﻡ ﻓﻲ ﻃﺮﻑ‪،‬‬
‫ﻭﺟﻌﻞ ﺍﻟﻤﺄﻣﻮﻣﻴﻦ ﻛﻠﻬﻢ ﻋﻠﻰ ﻳﻤﻴﻨﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻘﺪﻡ ﻟﻺﻣﺎﻣﺔ ﺃﻗﺮﺃ ﺍﻟﻘﻮﻡ‪ .‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ‬
‫ﺳﻮﺍﺀ‪ ،‬ﻓﺄﻓﻘﻬﻬﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﻔﻘﻪ ﺳﻮﺍﺀ‪ ،‬ﻓﺄﻗﺪﻣﻬﻢ ﻫﺠﺮﺓ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﻬﺠﺮﺓ ﺳﻮﺍﺀ‪ ،‬ﻓﺄﻛﺒﺮﻫﻢ ﺳﻨﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﺴﻦ‬
‫ﺳﻮﺍﺀ‪ ،‬ﻓﺄﺣﺴﻨﻬﻢ ﻭﺟﻬﺎ‪ .‬ﻭﻻ ﻳﺘﻘﺪﻣﻦ ﺃﺣﺪ ﺃﺣﺪﺍ ﻓﻲ ﻣﺴﺠﺪﻩ ﻭﻻ ﻓﻲ‬
‫ﻣﻨﺰﻟﻪ ﻭﻻ ﻓﻲ ﺇﻣﺎﺭﺗﻪ‪ .‬ﻭﺇﺫﺍ ﺣﻀﺮ ﻗﻮﻡ ﻓﻴﻬﻢ ﺭﺟﻞ ﻣﻦ ﺑﻨﻲ ﻫﺎﺷﻢ‪،‬‬

‫)‪(١١١‬‬
 ‫ﻓﻬﻮ ﺃﻭﻟﻰ ﺑﺎﻟﺘﻘﺪﻡ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﻦ ﻳﺤﺴﻦ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺆﻡ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻨﺴﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﺗﺆﻡ‬
‫ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﻨﺴﺎﺀ‪ .‬ﻭﻻ ﺗﺆﻡ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺮﺟﺎﻝ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺘﻘﺪﻡ ﺍﻟﻤﺘﻴﻤﻢ‬
‫ﻓﻴﺼﻠﻲ ﺑﺎﻟﻤﺘﻮﺿﺌﻴﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻜﺮﻩ ﺃﻥ ﻳﺘﻘﺪﻡ ﺍﻟﻤﺴﺎﻓﺮ ﻓﻴﺼﻠﻲ‬
‫ﺑﺎﻟﺤﺎﺿﺮﻳﻦ‪ .‬ﻓﺈﻥ ﺗﻘﺪﻡ ﻭﺻﻠﻰ ﻓﺮﺿﻪ ﺍﻟﺬﻱ ﻳﻠﺰﻣﻪ‪ ،‬ﺳﻠﻢ‪ ،‬ﻭﻗﺪﻡ‬
‫ﻣﻦ ﻳﺼﻠﻲ ﺑﻬﻢ ﺗﻤﺎﻡ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻤﺴﺎﻓﺮ ﺧﻠﻒ ﺍﻟﺤﺎﺿﺮ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺻﻠﻰ ﻓﺮﺿﻪ‪ ،‬ﺳﻠﻢ ﻭﻻ ﻳﺼﻠﻲ ﻣﻌﻬﻢ ﺗﻤﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﻮﻡ‪،‬‬
‫ﻓﻴﺼﻠﻲ ﻣﻌﻬﻢ ﺑﻨﻴﺔ ﺻﻼﺓ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﻳﺘﻄﻮﻉ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﻘﺪﻡ ﻭﻟﺪ ﺍﻟﺰﻧﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ ﺍﻷﻋﺮﺍﺑﻲ ﻋﻠﻰ‬
‫ﺍﻟﻤﻬﺎﺟﺮﻳﻦ‪ ،‬ﻭﻻ ﺍﻟﻌﺒﻴﺪ ﻋﻠﻰ ﺍﻷﺣﺮﺍﺭ‪ .‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺆﻡ ﺍﻟﻌﺒﺪ‬
‫ﺑﻤﻮﺍﻟﻴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﻗﺮﺃﻫﻢ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺆﻡ ﺍﻷﻋﻤﻰ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻣﻦ ﻭﺭﺍﺋﻪ ﻣﻦ ﻳﺴﺪﺩﻩ ﻭﻳﻮﺟﻬﻪ ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﻭﻻ ﺗﺼﻞ ﺇﻻ ﺧﻠﻒ ﻣﻦ ﺗﺜﻖ ﺑﺪﻳﻨﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﻮﺛﻮﻕ‬
‫ﺑﺪﻳﻨﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﺨﺎﻟﻔﺎ ﻟﻚ ﻓﻲ ﻣﺬﻫﺒﻚ‪ ،‬ﺻﻠﻴﺖ ﻟﻨﻔﺴﻚ‪ ،‬ﻭﻟﻢ‬
‫ﺗﻘﺘﺪ ﺑﻪ‪ .‬ﻭﻻ ﺗﺼﻞ ﺧﻠﻒ ﺍﻟﻔﺎﺳﻖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺍﻓﻘﺎ ﻟﻚ ﻓﻲ‬
‫ﺍﻻﻋﺘﻘﺎﺩ‪.‬‬
‫ﻭﻻ ﻳﺆﻡ ﺍﻟﻤﺠﺬﻭﻡ ﻭﺍﻷﺑﺮﺹ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻤﺤﺪﻭﺩ‪ ،‬ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻻ ﻳﺆﻡ ﺍﻟﻤﻘﻴﺪ ﺍﻟﻤﻄﻠﻘﻴﻦ‪ ،‬ﻭﻻ ﺻﺎﺣﺐ ﺍﻟﻔﺎﻟﺞ ﺍﻷﺻﺤﺎﺀ‪.‬‬
‫ﻭﻻ ﺗﺼﻞ ﺧﻠﻒ ﺍﻟﻨﺎﺻﺐ‪ ،‬ﻭﻻ ﺧﻠﻒ ﻣﻦ ﻳﺘﻮﻟﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﺇﺫﺍ‬
‫ﻟﻢ ﻳﺘﺒﺮﺃ ﻣﻦ ﻋﺪﻭﻩ‪ ،‬ﺇﻻ ﻓﻲ ﺣﺎﻝ ﺍﻟﺘﻘﻴﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﻣﻦ‬

‫)‪(١١٢‬‬
 ‫ﺧﺎﻟﻒ ﻓﻲ ﺇﻣﺎﻣﺔ ﺍﻻﺛﻨﻲ ﻋﺸﺮ ﻣﻦ ﺍﻟﻜﻴﺴﺎﻧﻴﺔ ﻭﺍﻟﻨﺎﻭﻭﺳﻴﺔ ﻭﺍﻟﻔﻄﺤﻴﺔ‬
‫ﻭﺍﻟﻮﺍﻗﻔﺔ ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﻓﺮﻕ ﺍﻟﺸﻴﻌﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺆﻡ ﺍﻟﺼﺒﻲ‬
‫ﺍﻟﺬﻱ ﻟﻢ ﻳﺒﻠﻎ‪ ،‬ﺍﻟﻨﺎﺱ‪ .‬ﻭﻻ ﺗﺼﻞ ﺧﻠﻒ ﻋﺎﻕ ﺃﺑﻮﻳﻪ ﻭﻻ ﻗﺎﻃﻊ‬
‫ﺭﺣﻢ ﻭﻻ ﺳﻔﻴﻪ‪ ،‬ﻭﻻ ﺗﺠﻮﺯ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﺍﻷﻏﻠﻒ‪.‬‬
‫ﻓﺈﺫﺍ ﺗﻘﺪﻡ ﻣﻦ ﻫﻮ ﺑﺸﺮﺍﺋﻂ ﺍﻹﻣﺎﻣﺔ ﻓﻼ ﺗﻘﺮﺃﻥ ﺧﻠﻔﻪ‪ ،‬ﺳﻮﺍﺀ‬
‫ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﻣﻤﺎ ﻳﺠﻬﺮ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺃﻭ ﻻ ﻳﺠﻬﺮ‪ ،‬ﺑﻞ ﺗﺴﺒﺢ‬
‫ﻣﻊ ﻧﻔﺴﻚ ﻭﺗﺤﻤﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﻣﻤﺎ ﻳﺠﻬﺮ ﻓﻴﻬﺎ‬
‫ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻓﺄﻧﺼﺖ ﻟﻠﻘﺮﺍﺀﺓ‪.‬‬
‫ﻓﺈﻥ ﺧﻔﻲ ﻋﻠﻴﻚ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ‪ ،‬ﻗﺮﺃﺕ ﺃﻧﺖ ﻟﻨﻔﺴﻚ‪ .‬ﻭﺇﻥ‬
‫ﺳﻤﻌﺖ ﻣﺜﻞ ﺍﻟﻬﻤﻬﻤﺔ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ‪ ،‬ﺟﺎﺯ ﻟﻚ ﺃﻻ ﺗﻘﺮﺃ‪ ،‬ﻭﺃﻧﺖ‬
‫ﻣﺨﻴﺮ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ ﻓﻴﻤﺎ ﻻ ﻳﺠﻬﺮ‬
‫ﺍﻹﻣﺎﻡ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻘﺮﺃﻫﺎ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻚ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﺻﻠﻴﺖ ﺧﻠﻒ ﻣﻦ ﻻ ﺗﻘﺘﺪﻱ ﺑﻪ‪ ،‬ﻗﺮﺃﺕ ﺧﻠﻔﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‬
‫ﺳﻮﺍﺀ ﺟﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺃﻭ ﻟﻢ ﻳﺠﻬﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻮﺿﻊ ﻣﻮﺿﻊ‬
‫ﺗﻘﻴﺔ‪ ،‬ﺃﺟﺰﺃﻙ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻣﺜﻞ ﺣﺪﻳﺚ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻚ‬
‫ﺗﺮﻙ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻤﻜﻨﻚ ﺃﻥ ﺗﻘﺮﺃ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺤﻤﺪ‬
‫ﺧﻠﻒ ﻣﻦ ﻻ ﺗﻘﺘﺪﻱ ﺑﻪ‪ ،‬ﺃﺟﺰﺃﻙ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻗﻞ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﻓﺮﻍ ﺍﻟﻤﺄﻣﻮﻡ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻗﺒﻞ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻠﻴﺴﺒﺢ ﺍﻟﻠﻪ‬
‫ﻭﻟﻴﺤﻤﺪﻩ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺒﻘﻲ ﺁﻳﺔ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ ﻳﻘﺮﺃﻫﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﺍﻹﻣﺎﻡ ﻣﻦ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﺗﻤﻤﻬﺎ‪.‬‬

‫)‪(١١٣‬‬
 ‫ﻭﻣﺘﻰ ﺻﻠﻰ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻏﻴﺮ ﻭﺿﻮﺀ‪ ،‬ﺃﻭ ﻛﺎﻥ‬
‫ﺟﻨﺒﺎ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﻢ‬
‫ﺷﺊ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺻﻠﻰ ﺑﻬﻢ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻋﺘﻘﺎﺩﻫﻢ‪ ،‬ﺛﻢ‬
‫ﺗﺒﻴﻦ ﻟﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﺇﻧﻪ ﻛﺎﻥ ﻣﺨﺎﻟﻔﺎ ﻟﻬﻢ ﻓﻴﻤﺎ ﻳﻌﺘﻘﺪﻭﻧﻪ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺻﻼﺗﻬﻢ ﻣﺎﺿﻴﺔ‪ .‬ﻭﻣﺘﻰ ﺻﻠﻰ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻘﻮﻡ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﻘﺒﻠﺔ ﻣﺘﻌﻤﺪﺍ‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﻢ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻮﻧﻮﺍ‬
‫ﻋﺎﻟﻤﻴﻦ‪ .‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻋﺎﻟﻤﻴﻦ ﺑﺬﻟﻚ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺃﻳﻀﺎ ﺇﻋﺎﺩﺓ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﻜﻦ ﺍﻹﻣﺎﻡ ﻭﻻ ﺍﻟﻤﺄﻣﻮﻣﻮﻥ ﻋﺎﻟﻤﻴﻦ ﺑﺬﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﺣﻜﻤﻬﻢ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺑﺎﺏ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺣﺪﺙ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺼﻼﺓ ﺑﻤﺎ ﻳﻘﻄﻌﻬﺎ ﺃﻭ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‬
‫ﻓﻠﻴﻘﺪﻡ ﺭﺟﻼ ﻳﺼﻠﻲ ﺑﻬﻢ ﺗﻤﺎﻡ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ‬
‫ﺍﻟﺮﺟﻞ ﻣﻤﻦ ﻗﺪ ﺷﻬﺪ ﺍﻹﻗﺎﻣﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺷﻬﺪﻫﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ‬
‫ﺑﺄﺱ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻓﺎﺗﻪ ﺭﻛﻌﺔ ﺃﻭ ﺭﻛﻌﺘﺎﻥ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ ﺃﻳﻀﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺻﻠﻰ ﺑﻬﻢ ﺗﻤﺎﻡ ﺻﻼﺗﻬﻢ ﺃﻭﻣﺄ ﺇﻳﻤﺎﺀ ﻳﻜﻮﻥ ﺗﺴﻠﻴﻤﺎ ﻟﻬﻢ‪ ،‬ﺃﻭ‬
‫ﻳﻘﺪﻡ ﻣﻦ ﻳﺴﻠﻢ ﺑﻬﻢ‪ ،‬ﻭﻳﻘﻮﻡ ﻫﻮ ﻓﻴﺼﻠﻲ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺼﻼﺓ‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻹﻣﺎﻡ ﻓﺠﺄﺓ‪ ،‬ﻧﺤﻲ ﻋﻦ ﻗﺒﻠﺘﻪ ﻭﺗﻘﺪﻡ ﻣﻦ ﻳﺼﻠﻲ ﺑﻬﻢ‬
‫ﺗﻤﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﻐﺘﺴﻞ ﻣﻦ ﻳﻤﺲ ﺷﻴﺌﺎ ﻣﻦ ﺟﺴﺪﻩ‪.‬‬
‫ﻭﻣﻦ ﻟﺤﻖ ﺗﻜﺒﻴﺮﺓ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻓﻘﺪ ﺃﺩﺭﻙ ﺗﻠﻚ ﺍﻟﺮﻛﻌﺔ‪ .‬ﻓﺈﻥ‬
‫ﻟﻢ ﻳﻠﺤﻘﻬﺎ‪ ،‬ﻓﻘﺪ ﻓﺎﺗﺘﻪ‪ .‬ﻓﺈﻥ ﺳﻤﻊ ﺗﻜﺒﻴﺮﺓ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺑﻴﻨﻪ‬
‫ﻭﺑﻴﻦ ﺍﻟﺼﻒ ﻣﺴﺎﻓﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺮﻛﻊ ﻭﻳﻤﺸﻲ ﻓﻲ ﺭﻛﻮﻋﻪ‪ ،‬ﺣﺘﻰ‬

‫)‪(١١٤‬‬
 ‫ﻳﻠﺤﻖ ﺑﺎﻟﺼﻒ ﺃﻭ ﻳﺘﻢ ﺭﻛﻮﻋﻪ‪ .‬ﻓﺈﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‪،‬‬
‫ﺳﺠﺪ‪ .‬ﻓﺈﺫﺍ ﻧﻬﺾ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻟﺤﻖ ﺑﺎﻟﺼﻒ‪ .‬ﻭﻣﻦ ﺧﺎﻑ ﻓﻮﺕ‬
‫ﺍﻟﺮﻛﻮﻉ ﺃﺟﺰﺃﺗﻪ ﺗﻜﺒﻴﺮﺓ ﻭﺍﺣﺪﺓ ﻟﻼﻓﺘﺘﺎﺡ ﻭﺍﻟﺮﻛﻮﻉ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺨﻒ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﺍﻟﺘﻜﺒﻴﺮﺗﻴﻦ‪.‬‬
‫ﻭﻣﻦ ﻓﺎﺗﺘﻪ ﺭﻛﻌﺔ ﻣﻊ ﺍﻹﻣﺎﻡ ﺃﻭ ﺭﻛﻌﺘﺎﻥ‪ ،‬ﻓﻠﻴﺠﻌﻞ ﻣﺎ ﻳﺤﻠﻖ‬
‫ﻣﻌﻪ ﺃﻭﻝ ﺻﻼﺗﻪ‪ .‬ﻓﺈﺫﺍ ﺳﻠﻢ ﺍﻹﻣﺎﻡ‪ ،‬ﻗﺎﻡ ﻓﺘﻢ ﻣﺎ ﻗﺪ ﻓﺎﺗﻪ‪ .‬ﻣﺜﺎﻝ‬
‫ﺫﻟﻚ ﻣﻦ ﺻﻠﻰ ﻣﻊ ﺍﻹﻣﺎﻡ ﺍﻟﻈﻬﺮ ﺃﻭ ﺍﻟﻌﺼﺮ ﺃﻭ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪،‬‬
‫ﻭﻓﺎﺗﺘﻪ ﺭﻛﻌﺘﺎﻥ‪ ،‬ﻓﻠﻴﻘﺮﺃ ﻓﻴﻤﺎ ﻳﻠﺤﻘﻪ ﺍﻟﺤﻤﺪ ﻭﺳﻮﺭﺓ ﻓﻲ ﻛﻞ‬
‫ﺭﻛﻌﺔ ﺇﻥ ﺗﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺤﻤﺪ‬
‫ﻭﺣﺪﻫﺎ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺑﻌﺪ ﺗﺴﻠﻴﻢ ﺍﻹﻣﺎﻡ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ‬
‫ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ‪ ،‬ﺃﻭ ﻳﺴﺒﺢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻓﺎﺗﺘﻪ ﺭﻛﻌﺔ‪ ،‬ﻓﻠﻴﻘﺮﺃ ﻓﻲ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺤﻤﺪ ﻭﺳﻮﺭﺓ‪ ،‬ﻭﻟﻴﺠﻠﺲ ﻣﻊ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ‪،‬‬
‫ﻭﻻ ﻳﺘﺸﻬﺪ ﺑﻞ ﻳﺤﻤﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻳﺴﺒﺤﻪ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻡ ﺍﻹﻣﺎﻡ ﺇﻟﻰ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻗﺎﻡ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺛﺎﻧﻴﺔ ﻟﻪ‪ .‬ﻓﺈﺫﺍ ﺻﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺜﺎﻟﺜﺔ‪،‬‬
‫ﺟﻠﺲ ﻫﻮ‪ ،‬ﻭﺗﺸﻬﺪ ﺗﺸﻬﺪﺍ ﺧﻔﻴﻔﺎ‪ ،‬ﺛﻢ ﻟﺤﻖ ﺑﻪ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻟﻺﻣﺎﻡ‪ ،‬ﻭﺗﻜﻮﻥ ﺛﺎﻟﺜﺔ ﻟﻪ‪ .‬ﻓﺈﺫﺍ ﺟﻠﺲ ﺍﻹﻣﺎﻡ ﻟﻠﺘﺸﻬﺪ ﺍﻷﺧﻴﺮ‪،‬‬
‫ﺟﻠﺲ ﻣﻌﻪ ﻳﺤﻤﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻳﺴﺒﺤﻪ‪ .‬ﻓﺈﺫﺍ ﺳﻠﻢ ﺍﻹﻣﺎﻡ‪ ،‬ﻗﺎﻡ‬
‫ﻓﺄﺿﺎﻑ ﺇﻟﻴﻬﺎ ﺭﻛﻌﺔ‪ ،‬ﻭﺗﺸﻬﺪ‪ ،‬ﺛﻢ ﻳﺴﻠﻢ‪.‬‬
‫ﻭﻣﻦ ﺻﻠﻰ ﺧﻠﻒ ﻣﻦ ﻳﻘﺘﺪﻯ ﺑﻪ‪ ،‬ﻓﻼ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﻗﺒﻞ ﺍﻹﻣﺎﻡ‬
‫ﻣﻦ ﺍﻟﺮﻛﻮﻉ‪ .‬ﻓﺈﻥ ﺭﻓﻊ ﺭﺃﺳﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻓﻠﻴﻌﺪ ﺇﻟﻴﻪ‪ ،‬ﻟﻴﻜﻮﻥ ﺭﻓﻊ‬

‫)‪(١١٥‬‬
 ‫ﺭﺃﺳﻪ ﻣﻊ ﺭﻓﻊ ﺭﺃﺱ ﺍﻹﻣﺎﻡ‪ .‬ﻭﻛﺬﻟﻚ ﻳﻔﻌﻞ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﺠﻮﺩ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺭﻓﻌﻪ ﻟﻠﺮﺃﺱ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﻳﻌﻮﺩﻥ ﻻ ﺇﻟﻰ ﺍﻟﺮﻛﻮﻉ ﻭﻻ‬
‫ﺇﻟﻰ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﺑﻞ ﻳﻘﻒ ﺣﺘﻰ ﻳﻠﺤﻘﻪ ﺍﻹﻣﺎﻡ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﻣﺎﻡ‬
‫ﻣﻤﻦ ﻻ ﻳﻘﺘﺪﻯ ﺑﻪ‪ ،‬ﻭﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﺃﻭ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻓﻼ‬
‫ﻳﻌﻮﺩﻥ ﺇﻟﻴﻪ‪ ،‬ﻧﺎﺳﻴﺎ ﻛﺎﻥ ﺫﻟﻚ ﺃﻭ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﻓﻲ‬
‫ﺍﻟﺼﻼﺓ‪ .‬ﻭﻣﻦ ﺃﺩﺭﻙ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻗﺪ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻓﻠﻴﺴﺠﺪ‬
‫ﻣﻌﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻌﺘﺪ ﺑﺘﻠﻚ ﺍﻟﺴﺠﺪﺓ‪ .‬ﻓﺈﻥ ﻭﻗﻒ ﺣﺘﻰ ﻳﻘﻮﻡ‬
‫ﺍﻹﻣﺎﻡ ﺇﻟﻰ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﺃﺩﺭﻛﻪ ﻫﻮ ﻓﻲ ﺣﺎﻝ ﺍﻟﺘﺸﻬﺪ‬
‫ﺟﻠﺲ ﻣﻌﻪ ﺣﺘﻰ ﻳﺴﻠﻢ‪ .‬ﻓﺈﺫﺍ ﺳﻠﻢ ﺍﻹﻣﺎﻡ‪ ،‬ﻗﺎﻡ ﻓﺎﺳﺘﻘﺒﻞ ﺻﻼﺗﻪ‪.‬‬
‫ﻭﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺭﻛﻊ‪ ،‬ﻓﺴﻤﻊ ﺃﺻﻮﺍﺕ ﻗﻮﻡ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻤﺴﺠﺪ‪،‬‬
‫ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻄﻴﻞ ﺭﻛﻮﻋﻪ ﻗﻠﻴﻼ ﻟﻴﻠﺤﻘﻮﺍ ﺑﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﺮﻛﻮﻉ‪.‬‬
‫ﻭﺗﺴﻠﻴﻢ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺼﻼﺓ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺗﺠﺎﻩ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻳﺸﻴﺮ ﺑﻌﻴﻨﻪ‬
‫ﺇﻟﻰ ﻳﻤﻴﻨﻪ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺒﺮﺡ ﻣﻦ ﻣﺼﻼﻩ‪ ،‬ﺣﺘﻰ ﻳﺘﻢ ‪-‬‬
‫ﻣﻦ ﻗﺪ ﻓﺎﺗﻪ ﺷﺊ ﻣﻦ ﺍﻟﺼﻼﺓ ﺧﻠﻔﻪ ﺻﻼﺗﻪ ‪ -‬ﻭﻳﻨﺒﻐﻲ ﻟﻺﻣﺎﻡ ﺃﻥ‬
‫ﻳﺴﻤﻊ ﻣﻦ ﺧﻠﻔﻪ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﻢ‬
‫ﻳﺴﻤﻌﻮﻩ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻤﻦ ﻟﻢ ﻳﺼﻞ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﺃﻥ ﻳﺼﻠﻲ ﻣﻊ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﻌﺼﺮ ﻭﻳﻘﺘﺪﻱ ﺑﻪ‪ .‬ﻓﺈﻥ ﻧﻮﻯ ﺃﻧﻪ ﻇﻬﺮ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﺼﺮﺍ‬
‫ﻟﻺﻣﺎﻡ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﻣﻦ ﺻﻠﻰ ﻭﺣﺪﻩ ﺛﻢ ﻟﺤﻖ ﺟﻤﺎﻋﺔ‪ ،‬ﺟﺎﺯ‬
‫ﻟﻪ ﺃﻥ ﻳﻌﻴﺪ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺇﻣﺎﻣﺎ ﺃﻭ ﻣﺄﻣﻮﻣﺎ‪.‬‬

‫)‪(١١٦‬‬
 ‫ﻭﻻ ﻳﻘﻒ ﻓﻲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ ،‬ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻌﺒﻴﺪ ﻭﺍﻟﻨﺴﺎﺀ‬
‫ﻭﺍﻟﻤﺨﻨﺜﻮﻥ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻦ ﺍﻟﺼﻔﻴﻦ ﻣﻘﺪﺍﺭ ﻣﺮﺑﺾ ﻋﻨﺰ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﻒ ﺍﻟﺮﺟﻞ ﻭﺣﺪﻩ ﻓﻲ ﺻﻒ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺍﻣﺘﻸﺕ‬
‫ﺍﻟﺼﻔﻮﻑ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺍﻣﺘﻸﺕ‪ ،‬ﻛﺮﻩ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺑﺎﻟﻮﻗﻮﻑ ﺑﻴﻦ ﺍﻷﺳﺎﻃﻴﻦ‪ .‬ﻭﻳﻜﺮﻩ ﻭﻗﻮﻑ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﻤﺤﺮﺍﺏ ﺍﻟﺪﺍﺧﻞ‬
‫ﻓﻲ ﺍﻟﺤﺎﺋﻂ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺲ ﺑﻤﻔﺴﺪ ﻟﻠﺼﻼﺓ‪.‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺟﻤﺎﻋﺔ ﻭﺑﻴﻦ ﺍﻟﻤﺼﻠﻲ ﻭﺑﻴﻦ ﺍﻹﻣﺎﻡ ﺃﻭ ﺑﻴﻦ ﺍﻟﺼﻒ‪،‬‬
‫ﺣﺎﺋﻞ ﻣﻦ ﺣﺎﺋﻂ ﺃﻭ ﻏﻴﺮﻩ‪ .‬ﻭﻣﻦ ﺻﻠﻰ ﻭﺭﺍﺀ ﺍﻟﻤﻘﺎﺻﻴﺮ‪ ،‬ﻻ ﺗﻜﻮﻥ‬
‫ﺻﻼﺗﻪ ﺻﻼﺓ ﺟﻤﺎﻋﺔ‪ .‬ﻭﻗﺪ ﺭﺧﺺ ﻟﻠﻨﺴﺎﺀ ﺃﻥ ﻳﺼﻠﻴﻦ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺑﻴﻨﻬﻦ ﻭﺑﻴﻦ ﺍﻹﻣﺎﻡ ﺣﺎﺋﻂ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﻣﻮﺿﻊ‬
‫ﻣﺮﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ ﻣﺜﻞ ﺩﻛﺎﻥ ﺃﻭ ﺳﻘﻒ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺃﺭﺿﺎ ﻣﺴﺘﻮﻳﺔ‪ ،‬ﻻ ﺑﺄﺱ ﺑﻮﻗﻮﻓﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻋﻠﻰ ﻣﻦ ﻣﻮﺿﻊ‬
‫ﺍﻟﻤﺄﻣﻮﻣﻴﻦ ﺑﻘﻠﻴﻞ‪ .‬ﻭﻻ ﺑﺄﺱ ﻟﻠﻤﺄﻣﻮﻣﻴﻦ ﺃﻥ ﻳﻘﻔﻮﺍ ﻋﻠﻰ ﻣﻮﺿﻊ‬
‫ﻋﺎﻝ ﻓﻴﺼﻠﻮﺍ ﺧﻠﻒ ﺍﻹﻣﺎﻡ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺳﻔﻞ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﺻﻠﻰ ﻧﻔﺴﺎﻥ‪ ،‬ﻓﺬﻛﺮ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻧﻪ ﻛﺎﻥ ﺇﻣﺎﻣﺎ‬
‫ﻟﺼﺎﺣﺒﻪ‪ ،‬ﺟﺎﺯﺕ ﺻﻼﺗﻬﻤﺎ‪ ،‬ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻗﺪ ﺍﺣﺘﺎﻁ‬
‫ﻓﻲ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﻌﺰﻡ ﻭﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﺇﻥ‬
‫ﻗﺎﻝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ :‬ﺃﻧﺎ ﻛﻨﺖ ﻣﺄﻣﻮﻣﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺇﻋﺎﺩﺓ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻭﻛﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻷﻣﺮ ﺇﻟﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻠﻢ‬
‫ﻳﺄﺗﻴﺎ ﺑﺄﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ‪.‬‬

‫)‪(١١٧‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺴﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻗﺒﻞ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻳﻨﺼﺮﻑ ﻓﻲ‬
‫ﺣﻮﺍﺋﺠﻪ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻟﻰ ﺫﻟﻚ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺍﻟﻮﻗﻮﻑ ﻟﺘﻌﻘﻴﺐ‬
‫ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺻﻠﻰ ﻓﻲ ﻣﺴﺠﺪ ﺟﻤﺎﻋﺔ‪ ،‬ﻛﺮﻩ ﺃﻥ ﻳﺼﻠﻲ ﺩﻓﻌﺔ ﺃﺧﺮﻯ‬
‫ﺟﻤﺎﻋﺔ‪ ،‬ﺗﻠﻚ ﺍﻟﺼﻼﺓ ﺑﻌﻴﻨﻬﺎ‪ .‬ﻓﺈﻥ ﺣﻀﺮ ﻗﻮﻡ ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺼﻠﻮﺍ‬
‫ﺟﻤﺎﻋﺔ‪ ،‬ﻓﻠﻴﺼﻞ ﺑﻬﻢ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﻳﺆﺫﻥ ﻭﻻ ﻳﻘﻴﻢ‪ ،‬ﺑﻞ‬
‫ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬
‫ﺍﻟﺼﻒ ﻗﺪ ﺍﻧﻔﺾ‪ .‬ﻓﺈﻥ ﺍﻧﻔﺾ ﺍﻟﺼﻒ‪ ،‬ﻭﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻼ ﺑﺪ‬
‫ﻣﻦ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ‪ .‬ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺻﻼﺓ ﻧﺎﻓﻠﺔ‪ ،‬ﺛﻢ‬
‫ﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﻄﻌﻬﺎ ﻭﻳﺪﺧﻞ ﻓﻲ ﺍﻟﺠﻤﺎﻋﺔ‪ .‬ﻓﺈﻥ‬
‫ﺩﺧﻞ ﻓﻲ ﺻﻼﺓ ﻓﺮﻳﻀﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﺧﻠﻔﻪ ﺇﻣﺎﻡ‬
‫ﻋﺪﻝ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻳﻀﺎ ﻗﻄﻌﻬﺎ‪ ،‬ﻭﻳﺪﺧﻞ ﻣﻌﻪ ﻓﻲ ﺍﻟﺠﻤﺎﻋﺔ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻜﻦ ﺇﻣﺎﻡ ﻋﺪﻝ‪ ،‬ﻭﻛﺎﻥ ﻣﻤﻦ ﻳﻘﺘﺪﻯ ﺑﻪ‪ ،‬ﻓﻠﻴﺘﻢ ﺻﻼﺗﻪ ﺍﻟﺘﻲ‬
‫ﺩﺧﻞ ﻓﻴﻬﺎ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻳﺨﻔﻔﻬﻤﺎ ﻭﻳﺤﺴﺒﻬﻤﺎ ﻣﻦ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﻭﻳﺪﺧﻞ‬
‫ﻓﻲ ﺍﻟﺠﻤﺎﻋﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻣﻤﻦ ﻻ ﻳﻘﺘﺪﻯ ﺑﻪ‪ ،‬ﻓﻠﻴﺒﻦ ﻋﻠﻰ‬
‫ﺻﻼﺗﻪ‪ .‬ﻭﻳﺪﺧﻞ ﻣﻌﻪ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﺳﻠﻢ‪،‬‬
‫ﻭﻗﺎﻡ ﻣﻊ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﺼﻠﻰ ﻣﻌﻪ ﻣﺎ ﺑﻘﻲ ﻟﻪ‪ ،‬ﻭﺍﺣﺘﺴﺒﻪ ﻣﻦ ﺍﻟﻨﺎﻓﻠﺔ‪.‬‬
‫ﻓﺈﻥ ﻭﺍﻓﻖ ﺣﺎﻝ ﺗﺸﻬﺪﻩ ﺣﺎﻝ ﻗﻴﺎﻡ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻠﻴﻘﺘﺼﺮ ﻓﻲ ﺗﺸﻬﺪﻩ‬
‫ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ‪ ،‬ﻭﻳﺴﻠﻢ ﺇﻳﻤﺎﺀ‪ ،‬ﻭﻳﻘﻮﻡ ﻣﻊ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺼﻠﻲ ﺑﺎﻟﻘﻮﻡ ﻭﻫﻮ ﺟﺎﻟﺲ‪ ،‬ﺇﻻ ﺃﻥ‬

‫)‪(١١٨‬‬
 ‫ﻳﻜﻮﻧﻮﺍ ﻋﺮﺍﺓ‪ .‬ﻓﺈﻧﻬﻢ ﻳﺼﻠﻮﻥ ﻛﻠﻬﻢ ﺟﻠﻮﺳﺎ‪ ،‬ﻭﻻ ﻳﺘﻘﺪﻣﻬﻢ‬
‫ﺇﻣﺎﻣﻬﻢ ﺇﻻ ﺑﺮﻛﺒﺘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ ﻳﻘﺘﺪﻯ ﺑﺎﻹﻣﺎﻡ ﻓﻴﻬﺎ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺃﻥ‬
‫ﻳﺼﻠﻲ ﺍﻟﻨﻮﺍﻓﻞ‪ .‬ﻭﺇﺫﺍ ﺻﻠﺖ ﺍﻟﻤﺮﺃﺓ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﺟﻤﺎﻋﺔ‪ ،‬ﻓﻼ ﺗﻘﻒ‬
‫ﻣﻌﻬﻢ ﻓﻲ ﺻﻔﻬﻢ‪ ،‬ﺑﻞ ﺗﻜﻮﻥ ﺧﻠﻒ ﺍﻟﺼﻔﻮﻑ‪ .‬ﻓﺈﻥ ﻭﻗﻔﺖ ﻓﻲ‬
‫ﺍﻟﺼﻒ ﺍﻷﺧﻴﺮ‪ ،‬ﺛﻢ ﺟﺎﺀ ﻗﻮﻡ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻘﻔﻮﺍ ﻓﻲ ﺫﻟﻚ ﺍﻟﺼﻒ‪،‬‬
‫ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﺘﺄﺧﺮ ﻋﻦ ﺫﻟﻚ ﺍﻟﺼﻒ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﺗﺴﺘﺪﺑﺮ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺻﻠﻴﺖ ﺧﻠﻒ ﻣﺨﺎﻟﻒ‪ ،‬ﻭﻗﺮﺃ ﺳﻮﺭﺓ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺴﺠﺪﺓ ﻭﻟﻢ‬
‫ﻳﺴﺠﺪ‪ ،‬ﻓﺄﻭﻡ ﺇﻳﻤﺎﺀ ﻭﻗﺪ ﺃﺟﺰﺃﻙ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻨﻮﺍﻓﻞ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﻗﺪ ﺑﻴﻨﺎ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻮﺍﻓﻞ ﻭﻋﺪﺩ ﺭﻛﻌﺎﺗﻬﺎ ﻓﻲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻏﻴﺮ‬
‫ﺃﻧﺎ ﻧﺮﺗﺒﻬﺎ ﻫﻬﻨﺎ ﻋﻠﻰ ﻭﺟﻪ ﺃﻟﻴﻖ ﺑﻪ‪ :‬ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻠﻴﺼﻞ‬
‫ﺛﻤﺎﻥ ﺭﻛﻌﺎﺕ ﻟﻠﺰﻭﺍﻝ‪ ،‬ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﺴﻮﺭ ﻭﺍﻵﻳﺎﺕ‪،‬‬
‫ﻭﻳﺴﻠﻢ ﻓﻲ ﻛﻞ ﺭﻛﻌﺘﻴﻦ ﻣﻨﻬﺎ‪ ،‬ﻭﻳﻘﻨﺖ ﻓﻲ ﻛﻞ ﺭﻛﻌﺘﻴﻦ‪.‬‬
‫ﻭﻳﺼﻠﻲ ﺛﻤﺎﻥ ﺭﻛﻌﺎﺕ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻓﺮﻳﻀﺔ ﺍﻟﻈﻬﺮ‪ .‬ﻭﻳﺼﻠﻲ‬
‫ﺑﻌﺪ ﺍﻟﻤﻐﺮﺏ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺑﺘﺸﻬﺪﻳﻦ ﻭﺗﺴﻠﻴﻤﻴﻦ‪ .‬ﻭﻳﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ‬
‫ﻣﻦ ﺟﻠﻮﺱ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﺗﻌﺪﺍﻥ ﺑﺮﻛﻌﺔ‪ ،‬ﻭﻳﺠﻌﻞ ﻫﺎﺗﻴﻦ‬
‫ﺍﻟﺮﻛﻌﺘﻴﻦ ﺑﻌﺪ ﻛﻞ ﺻﻼﺓ ﻳﺮﻳﺪ ﺃﻥ ﻳﺼﻠﻴﻬﺎ‪ ،‬ﻭﻳﻘﻮﻡ ﺑﻌﺪﻫﻤﺎ ﺇﻟﻰ‬
‫ﻓﺮﺍﺷﻪ‪.‬‬

‫)‪(١١٩‬‬
 ‫ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻻ ﻳﻨﺎﻡ ﺇﻻ ﻭﻫﻮ ﻋﻠﻰ ﻃﻬﺮ‪ .‬ﻓﺈﻥ ﻧﺴﻲ ﺫﻟﻚ‪،‬‬
‫ﻭﺫﻛﺮ ﻋﻨﺪ ﻣﻨﺎﻣﻪ‪ ،‬ﻓﻠﻴﺘﻴﻤﻢ ﻣﻦ ﻓﺮﺍﺷﻪ‪ .‬ﻭﻣﻦ ﺧﺎﻑ ﺃﻥ ﻻ ﻳﻨﺘﺒﻪ‬
‫ﺁﺧﺮ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻠﻴﻘﻞ ﻋﻨﺪ ﻣﻨﺎﻣﻪ‪ " :‬ﻗﻞ ﺇﻧﻤﺎ ﺃﻧﺎ ﺑﺸﺮ ﻣﺜﻠﻜﻢ " ﺇﻟﻰ‬
‫ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﺛﻢ ﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﺃﻳﻘﻈﻨﻲ ﻟﻌﺒﺎﺩﺗﻚ ﻓﻲ ﻭﻗﺖ‬
‫ﻛﺬﺍ‪ " ،‬ﻓﺈﻧﻪ ﻳﻨﺘﺒﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﻧﺘﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﻗﺎﻡ ﺇﻟﻰ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻻ ﻳﺼﻠﻴﻬﺎ ﻓﻲ‬
‫ﺃﻭﻟﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺎﻓﺮﺍ ﻳﺨﺎﻑ ﺃﻥ ﻻ ﻳﺘﻤﻜﻦ ﻣﻨﻪ ﻓﻲ ﺁﺧﺮ‬
‫ﺍﻟﻠﻴﻞ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻡ‪ ،‬ﻓﻠﻴﻌﻤﺪ ﺇﻟﻰ ﺍﻟﺴﻮﺍﻙ‪ ،‬ﻭﻟﻴﺴﺘﻚ ﻓﺎﻩ‪ ،‬ﻭﻻ ﻳﺘﺮﻛﻪ‬
‫ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﺛﻢ ﻟﻴﺴﺘﻔﺘﺢ ﺍﻟﺼﻼﺓ ﺑﺴﺒﻊ ﺗﻜﺒﻴﺮﺍﺕ ﻋﻠﻰ ﻣﺎ ﺭﺗﺒﻨﺎﻩ‬
‫ﺳﻨﺔ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺛﻤﺎﻧﻲ ﺭﻛﻌﺎﺕ‪ ،‬ﻳﻘﺮﺃ ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺍﻷﻭﻟﻴﻴﻦ‬
‫ﺍﻟﺤﻤﺪ ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻓﻲ ﺍﻷﻭﻟﻰ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺤﻤﺪ‬
‫ﻭ " ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ "‪ ،‬ﻭﻓﻲ ﺍﻟﺴﺖ ﺍﻟﺒﻮﺍﻗﻲ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﺴﻮﺭ‪،‬‬
‫ﺇﻥ ﺷﺎﺀ ﻃﻮﻝ ﻭﺇﻥ ﺷﺎﺀ ﻗﺼﺮ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻨﻬﺎ‪ ،‬ﺻﻠﻰ ﺭﻛﻌﺘﻲ ﺍﻟﺸﻔﻊ‬
‫ﻭﻳﺴﻠﻢ ﺑﻌﺪﻫﻤﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ ﺳﻮﺭﺓ ﺍﻟﻤﻠﻚ ﻭ " ﻫﻞ‬
‫ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ "‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﺿﻴﻘﺎ‪ ،‬ﻗﺮﺃ ﻓﻴﻬﻤﺎ‬
‫ﺍﻟﻤﻌﻮﺫﺗﻴﻦ‪ ،‬ﻳﻘﻮﻡ ﺇﻟﻰ ﺍﻟﻮﺗﺮ‪ ،‬ﻭﻳﺘﻮﺟﻪ ﻓﻴﻪ ﺃﻳﻀﺎ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻓﺈﺫﺍ ﻗﺎﻡ ﺇﻟﻰ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺑﻘﻲ ﻣﻦ ﺍﻟﻮﻗﺖ‬
‫ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻠﻲ ﻛﻞ ﻟﻴﻠﺔ‪ ،‬ﻭﺧﺎﻑ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﺧﻔﻒ ﺻﻼﺗﻪ‪،‬‬
‫ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺤﻤﺪ ﻭﺣﺪﻫﺎ‪ .‬ﻓﺈﻥ ﺧﺎﻑ ﻣﻊ ﺫﻟﻚ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪،‬‬
‫ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﺃﻭﺗﺮ ﺑﻌﺪﻫﻤﺎ‪ ،‬ﻭﻳﺼﻠﻲ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ‪ ،‬ﺛﻢ‬

‫)‪(١٢٠‬‬
 ‫ﻳﺼﻠﻲ ﺭﻛﻌﺘﻲ ﺍﻟﻐﺪﺍﺓ‪ ،‬ﺛﻢ ﻳﻘﻀﻲ ﺍﻟﺜﻤﺎﻧﻲ ﺭﻛﻌﺎﺕ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ‬
‫ﺻﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﺛﻢ ﻃﻠﻊ ﺍﻟﻔﺠﺮ‪ ،‬ﺗﻤﻢ ﻣﺎ‬
‫ﺑﻘﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺧﻔﻔﻬﺎ‪ ،‬ﺛﻢ ﺻﻠﻰ ﺍﻟﻔﺮﺽ‪ .‬ﻭﻗﺪ ﺭﻭﻳﺖ ﺭﻭﺍﻳﺔ ﻓﻲ‬
‫ﺟﻮﺍﺯ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻗﺒﻞ ﺍﻟﻔﺮﺽ‪ ،‬ﻭﻫﻲ ﺭﺧﺼﺔ‬
‫ﻓﻲ ﺟﻮﺍﺯ ﻓﻌﻞ ﺍﻟﻨﺎﻓﻠﺔ ﻓﻲ ﻭﻗﺖ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﺃﻭﻝ‬
‫ﻭﻗﺘﻪ‪ .‬ﻓﺈﺫﺍ ﺗﻀﻴﻖ ﺍﻟﻮﻗﺖ ﻟﻢ ﻳﺠﺰ ﺫﻟﻚ‪ .‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﺎﺩﺓ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﻧﺴﻲ ﺭﻛﻌﺘﻴﻦ ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺑﻌﺪ ﺃﻥ ﺃﻭﺗﺮ‪،‬‬
‫ﻗﻀﺎﻫﻤﺎ ﻭﺃﻋﺎﺩ ﺍﻟﻮﺗﺮ‪ .‬ﻭﻣﻦ ﻧﺴﻲ ﺍﻟﺘﺸﻬﺪ ﻓﻲ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﺛﻢ ﺫﻛﺮ‬
‫ﺑﻌﺪ ﺃﻥ ﺭﻛﻊ ﺃﻧﻪ ﻟﻢ ﻳﺘﺸﻬﺪ‪ ،‬ﺃﺳﻘﻂ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺟﻠﺲ ﻓﺘﺸﻬﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻗﺎﻡ ﻓﺼﻠﻰ ﺭﻛﻌﺘﻲ ﺍﻟﻔﺠﺮ‪،‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﺑﻌﺪ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻀﻄﺠﻊ ﻭﻳﻘﻮﻝ‬
‫ﻓﻲ ﺣﺎﻝ ﺍﺿﻄﺠﺎﻋﻪ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻤﻌﺮﻭﻑ ﻓﻲ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﺟﻌﻞ ﻣﻜﺎﻥ‬
‫ﺍﻟﻀﺠﻌﺔ ﺳﺠﺪﺓ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻮﺍﻓﻞ ﺟﺎﻟﺴﺎ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺘﻤﻜﻦ‬
‫ﻣﻦ ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺎ‪ .‬ﻓﺈﻥ ﺗﻤﻜﻦ ﻣﻨﻬﺎ ﻗﺎﺋﻤﺎ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻠﻴﻬﺎ‬
‫ﺟﺎﻟﺴﺎ‪ ،‬ﺻﻠﻰ ﻟﻜﻞ ﺭﻛﻌﺔ ﺭﻛﻌﺘﻴﻦ‪ .‬ﻓﺈﻥ ﺻﻠﻰ ﻟﻜﻞ ﺭﻛﻌﺔ ﺭﻛﻌﺔ‬
‫ﻭﺍﻟﺤﺎﻝ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﻛﺎﻥ ﺗﺎﺭﻛﺎ ﻟﻠﻔﻀﻞ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻓﻲ ﺩﻋﺎﺀ ﺍﻟﻮﺗﺮ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﻗﻄﻌﻪ‪ .‬ﻭﻟﺤﻘﻪ ﻋﻄﺶ‪،‬‬
‫ﻭﺑﻴﻦ ﻳﺪﻳﻪ ﻣﺎﺀ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﻘﺪﻡ ﺧﻄﺎ ﻓﺸﺮﺏ ﺍﻟﻤﺎﺀ‪ ،‬ﺛﻢ ﻳﺮﺟﻊ‬

‫)‪(١٢١‬‬
 ‫ﺇﻟﻰ ﻣﻜﺎﻧﻪ ﻓﻴﺘﻤﻢ ﺻﻼﺗﻪ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺴﺘﺪﺑﺮ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺴﻔﺮ‬
‫ﺍﻟﺘﻘﺼﻴﺮ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻤﺴﺎﻓﺔ ﺛﻤﺎﻧﻴﺔ ﻓﺮﺍﺳﺦ‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺴﺎﻓﺔ ﺃﺭﺑﻌﺔ ﻓﺮﺍﺳﺦ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﻳﻮﻣﻪ‪ ،‬ﻭﺟﺐ‬
‫ﺃﻳﻀﺎ ﺍﻟﺘﻘﺼﻴﺮ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺮﺩ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻓﻬﻮ ﺑﺎﻟﺨﻴﺎﺭ ﻓﻲ ﺍﻟﺘﻘﺼﻴﺮ‬
‫ﻭﺍﻻﺗﻤﺎﻡ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﺇﻻ ﻟﻤﻦ ﻛﺎﻥ ﺳﻔﺮﻩ ﻃﺎﻋﺔ ﻟﻠﻪ‪ ،‬ﺃﻭ ﻓﻲ‬
‫ﺳﻔﺮ ﻣﺒﺎﺡ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺳﻔﺮﻩ ﻣﻌﺼﻴﺔ ﺃﻭ ﺍﺗﺒﺎﻋﺎ ﻟﺴﻠﻄﺎﻥ ﺟﺎﺋﺮ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺰ ﻟﻪ ﺍﻟﺘﻘﺼﻴﺮ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺳﻔﺮﻩ ﺇﻟﻰ ﺻﻴﺪ ﻟﻬﻮ ﺃﻭ ﺑﻄﺮ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺘﻘﺼﻴﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﻴﺪ ﻟﻘﻮﺗﻪ ﻭﻗﻮﺕ ﻋﻴﺎﻟﻪ‪،‬‬
‫ﻭﺟﺐ ﺃﻳﻀﺎ ﺍﻟﺘﻘﺼﻴﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺻﻴﺪﻩ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺘﻤﺎﻡ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺘﻘﺼﻴﺮ ﻓﻲ ﺍﻟﺼﻮﻡ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻘﺼﻴﺮ‬
‫ﻟﻠﻤﻜﺎﺭﻱ ﻭﻟﻠﻤﻼﺡ ﻭﺍﻟﺮﺍﻋﻲ ﻭﺍﻟﺒﺪﻭﻱ ﺇﺫﺍ ﻃﻠﺐ ﺍﻟﻘﻄﺮ ﻭﺍﻟﻨﺒﺖ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺪﻭﺭ ﻓﻲ ﺟﺒﺎﻳﺘﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺪﻭﺭ ﻓﻲ ﺇﻣﺎﺭﺗﻪ‪ ،‬ﻭﻣﻦ ﻳﺪﻭﺭ ﻓﻲ‬
‫ﺍﻟﺘﺠﺎﺭﺓ ﻣﻦ ﺳﻮﻕ ﺇﻟﻰ ﺳﻮﻕ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺳﻔﺮﻩ ﺃﻛﺜﺮ ﻣﻦ ﺣﻀﺮﻩ‪،‬‬
‫ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻻ ﻳﺠﻮﺯ ﻟﻬﻢ ﺍﻟﺘﻘﺼﻴﺮ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻓﻲ ﺑﻠﺪﻫﻢ‬
‫ﻣﻘﺎﻡ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻬﻢ ﻓﻲ ﺑﻠﺪﻫﻢ ﻣﻘﺎﻡ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺘﻘﺼﻴﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﺎﻣﻬﻢ ﻓﻲ ﺑﻠﺪﻫﻢ ﺧﻤﺴﺔ ﺃﻳﺎﻡ‪،‬‬

‫)‪(١٢٢‬‬
 ‫ﻗﺼﺮﻭﺍ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻭﺗﻤﻤﻮﺍ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻠﻴﻞ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻘﺼﻴﺮ ﻟﻠﻤﺴﺎﻓﺮ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺗﻮﺍﺭﻯ ﻋﻨﻪ ﺟﺪﺭﺍﻥ‬
‫ﺑﻠﺪﻩ ﻭﺧﻔﻲ ﻋﻠﻴﻪ ﺃﺫﺍﻥ ﻣﺼﺮﻩ‪ .‬ﻓﺈﻥ ﺧﺮﺝ ﺑﻨﻴﺔ ﺍﻟﺴﻔﺮ‪ ،‬ﺛﻢ ﺑﺪﺍ ﻟﻪ‬
‫ﻭﻛﺎﻥ ﻗﺪ ﺻﻠﻰ ﻋﻠﻰ ﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻗﺪ ﺻﻠﻰ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺑﺪﺍ ﻟﻪ ﻣﻦ ﺍﻟﺴﻔﺮ‪ ،‬ﺗﻤﻢ ﺻﻼﺗﻪ‪.‬‬
‫ﻓﺈﻥ ﺧﺮﺝ ﻣﻦ ﻣﻨﺰﻟﻪ‪ ،‬ﻭﻗﺪ ﺩﺧﻞ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻤﺎﻡ‪،‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺑﻘﻲ ﻣﻦ ﺍﻟﻮﻗﺖ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻠﻲ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪ .‬ﻓﺈﻥ‬
‫ﺗﻀﻴﻖ ﺍﻟﻮﻗﺖ‪ ،‬ﻗﺼﺮ ﻭﻟﻢ ﻳﺘﻤﻢ‪ .‬ﻭﺇﻥ ﺩﺧﻞ ﻣﻦ ﺳﻔﺮﻩ ﺑﻌﺪ ﺩﺧﻮﻝ‬
‫ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺑﻘﻲ ﻣﻦ ﺍﻟﻮﻗﺖ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺘﻤﻜﻦ ﻓﻴﻪ ﻣﻦ ﺃﺩﺍﺀ‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻓﻠﻴﺼﻞ‪ ،‬ﻭﻟﻴﺘﻤﻢ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺑﻘﻲ‬
‫ﻣﻘﺪﺍﺭ ﺫﻟﻚ‪ ،‬ﻗﺼﺮ‪ .‬ﻭﻣﻦ ﺫﻛﺮ ﺃﻥ ﻋﻠﻴﻪ ﺻﻼﺓ ﻓﺎﺗﺘﻪ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﻔﺮ‪،‬‬
‫ﻗﻀﺎﻫﺎ ﻋﻠﻰ ﺍﻟﺘﻘﺼﻴﺮ‪ .‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺫﻛﺮ ﺃﻥ ﻋﻠﻴﻪ ﺻﻼﺓ ﻓﺎﺗﺘﻪ ﻓﻲ‬
‫ﺍﻟﺤﻀﺮ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻗﻀﺎﻫﺎ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪.‬‬
‫ﻭﻣﻦ ﺗﻤﻢ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻗﺪ ﺗﻠﻴﺖ ﻋﻠﻴﻪ ﺁﻳﺔ ﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﻭﻋﻠﻢ‬
‫ﻭﺟﻮﺑﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻋﻠﻢ ﺫﻟﻚ‪،‬‬
‫ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻋﻠﻢ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻗﺪ ﻧﺴﻲ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻮﻗﺖ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻣﻀﻰ‬
‫ﻭﻗﺘﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﺇﻥ ﺫﻛﺮ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‬
‫ﺃﻧﻪ ﺻﻠﻰ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﺍﻷﻭﻝ ﺃﺣﻮﻁ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﺰﻡ ﺍﻟﻤﺴﺎﻓﺮ ﻋﻠﻰ ﻣﻘﺎﻡ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻓﻲ ﺑﻠﺪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬

‫)‪(١٢٣‬‬
 ‫ﺍﻟﺘﻤﺎﻡ‪ .‬ﻓﺈﻥ ﻋﺰﻡ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻭﺻﻠﻰ ﺻﻼﺓ ﻭﺍﺣﺪﺓ ﺃﻭ ﺃﻛﺜﺮ ﻋﻠﻰ‬
‫ﺍﻟﺘﻤﺎﻡ‪ ،‬ﺛﻢ ﺑﺪﺍ ﻟﻪ ﻓﻲ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﺼﺮ ﺇﻻ ﺑﻌﺪ ﺧﺮﻭﺟﻪ‬
‫ﻣﻦ ﺍﻟﺒﻠﺪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺻﻠﻰ ﺷﺊ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪،‬‬
‫ﻓﻌﻠﻴﻪ ﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﺇﺫﺍ ﻏﻴﺮ ﻧﻴﺘﻪ ﻣﻦ ﺍﻟﻤﻘﺎﻡ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻣﺎ ﺑﻴﻨﻪ‬
‫ﻭﺑﻴﻦ ﺛﻼﺛﻴﻦ ﻳﻮﻣﺎ‪ .‬ﻓﺈﺫﺍ ﻣﻀﺖ ﺛﻼﺛﻮﻥ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺧﺮﺝ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻤﺎﻡ ﻭﻟﻮ ﺻﻼﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻣﻦ ﺧﺮﺝ ﺇﻟﻰ ﺿﻴﻌﺔ ﻟﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﻟﻪ ﻓﻴﻬﺎ ﻣﻮﺿﻊ ﻳﻨﺰﻟﻪ ﻭﻳﺴﺘﻮﻃﻨﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻤﺎﻡ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻓﻴﻬﺎ ﻣﺴﻜﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻘﺼﻴﺮ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺍﻻﺗﻤﺎﻡ ﻓﻲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﻃﻦ‪ :‬ﻓﻲ ﺍﻟﺴﻔﺮ ﺑﻤﻜﺔ‪،‬‬
‫ﻭﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻣﺴﺠﺪ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﺍﻟﺤﺎﺋﺮ‪ ،‬ﻋﻠﻰ ﺳﺎﻛﻨﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻭﻗﺪ‬
‫ﺭﻭﻳﺖ ﺭﻭﺍﻳﺔ ﺑﻠﻔﻈﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺘﻤﻢ ﺍﻟﺼﻼﺓ ﻓﻲ ﺣﺮﻡ ﺍﻟﻠﻪ‪،‬‬
‫ﻭﻓﻲ ﺣﺮﻡ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﻓﻲ ﺣﺮﻡ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﻓﻲ ﺣﺮﻡ ﺍﻟﺤﺴﻴﻦ‪،‬‬
‫ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ ﺍﻟﺴﻼﻡ‪ .‬ﻓﻌﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﺟﺎﺯ ﺍﻟﺘﻤﺎﻡ ﺧﺎﺭﺝ‬
‫ﺍﻟﻤﺴﺠﺪ ﺑﺎﻟﻜﻮﻓﺔ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺇﻻ ﻓﻲ ﻧﻔﺲ‬
‫ﺍﻟﻤﺴﺠﺪ‪ .‬ﻭﻟﻮ ﺃﻥ ﺍﻧﺴﺎﻧﺎ ﻗﺼﺮ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻮﺍﻃﻦ ﻛﻠﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻷﻓﻀﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻓﺮ ﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻭﻻ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‪.‬‬
‫ﻭﺍﻟﻤﺸﻴﻊ ﻷﺧﻴﻪ ﺍﻟﻤﺆﻣﻦ ﻳﺠﺐ ﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﻭﺍﻟﻤﺴﺎﻓﺮ ﻓﻲ‬
‫ﻃﺎﻋﺔ ﺇﺫﺍ ﻣﺎﻝ ﺇﻟﻰ ﺍﻟﺼﻴﺪ ﻟﻬﻮﺍ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻤﺎﻡ‪ .‬ﻓﺈﺫﺍ ﺭﺟﻊ ﺇﻟﻰ‬
‫ﺍﻟﺴﻔﺮ‪ ،‬ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﺘﻘﺼﻴﺮ‪ .‬ﻭﺇﺫﺍ ﺧﺮﺝ ﻗﻮﻡ ﺇﻟﻰ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺳﺎﺭﻭﺍ‬

‫)‪(١٢٤‬‬
 ‫ﺃﺭﺑﻌﺔ ﻓﺮﺍﺳﺦ‪ ،‬ﻭﻗﺼﺮﻭﺍ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﺛﻢ ﺃﻗﺎﻣﻮﺍ ﻳﻨﺘﻈﺮﻭﻥ ﺭﻓﻘﺔ‬
‫ﻟﻬﻢ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻓﻌﻠﻴﻬﻢ ﺍﻟﺘﻘﺼﻴﺮ ﺇﻟﻰ ﺃﻥ ﻳﺘﻴﺴﺮ ﻟﻬﻢ ﺍﻟﻌﺰﻡ ﻋﻠﻰ‬
‫ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻓﻴﺮﺟﻌﻮﻥ ﺇﻟﻰ ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺘﺠﺎﻭﺯ ﺛﻼﺛﻴﻦ ﻳﻮﻣﺎ ﻋﻠﻰ‬
‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻴﺮﻫﻢ ﺃﻗﻞ ﻣﻦ ﺃﺭﺑﻌﺔ ﻓﺮﺍﺳﺦ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺘﻤﺎﻡ ﺇﻟﻰ ﺃﻥ ﻳﺴﻴﺮﻭﺍ‪ .‬ﻓﺈﺫﺍ ﺳﺎﺭﻭﺍ‪ ،‬ﺭﺟﻌﻮﺍ ﺇﻟﻰ ﺍﻟﺘﻘﺼﻴﺮ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻠﻤﺴﺎﻓﺮ ﺃﻥ ﻳﻘﻮﻝ ﻋﻘﻴﺐ ﻛﻞ ﺻﻼﺓ ﺛﻼﺛﻴﻦ ﻣﺮﺓ‬
‫" ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺃﻛﺒﺮ " ﻓﺈﻥ‬
‫ﺫﻟﻚ ﺟﺒﺮﺍﻥ ﻟﻠﺼﻼﺓ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻤﻊ ﺍﻹﻧﺴﺎﻥ ﺑﻴﻦ ﺍﻟﻈﻬﺮ‬
‫ﻭﺍﻟﻌﺼﺮ ﻭﺑﻴﻦ ﺍﻟﻤﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﻔﺮ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﺤﻀﺮ‪ .‬ﺇﻻ ﺃﻧﻪ ﺇﺫﺍ‬
‫ﺟﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻻ ﻳﺠﻌﻞ ﺑﻴﻨﻬﻤﺎ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻰ‬
‫ﺍﻟﻤﺴﺎﻓﺮ ﺷﺊ ﻣﻦ ﻧﻮﺍﻓﻞ ﺍﻟﻨﻬﺎﺭ‪ .‬ﻓﺈﺫﺍ ﺳﺎﻓﺮ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﺼﻠﻲ ﻧﻮﺍﻓﻞ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻓﻠﻴﻘﻀﻬﺎ ﻓﻲ ﺍﻟﺴﻔﺮ ﺑﺎﻟﻠﻴﻞ ﺃﻭ ﺑﺎﻟﻨﻬﺎﺭ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻧﻮﺍﻓﻞ ﺍﻟﻠﻴﻞ ﻛﻠﻬﺎ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﻗﻀﺎﺀ ﻣﺎ ﻓﺎﺕ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﻣﻦ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﻓﺮﻳﻀﺔ‪ ،‬ﻓﻠﻴﻘﻀﻬﺎ ﺣﻴﻦ ﻳﺬﻛﺮﻫﺎ ﺃﻱ ﻭﻗﺖ‬
‫ﻛﺎﻥ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻭﻗﺖ ﺻﻼﺓ ﻓﺮﻳﻀﺔ ﺣﺎﺿﺮﺓ ﻗﺪ ﺗﻀﻴﻖ ﻭﻗﺘﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺣﻀﺮ ﻭﻗﺖ ﺻﻼﺓ‪ ،‬ﻭﺩﺧﻞ ﻓﻴﻬﺎ ﻓﻲ ﺃﻭﻝ ﻭﻗﺘﻬﺎ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺃﻥ‬

‫)‪(١٢٥‬‬
 ‫ﻋﻠﻴﻪ ﺻﻼﺓ‪ ،‬ﻋﺪﻝ ﺑﻨﻴﺘﻪ ﺇﻟﻰ ﻣﺎ ﻓﺎﺗﺘﻪ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﺛﻢ ﺍﺳﺘﺄﻧﻒ‬
‫ﺍﻟﺤﺎﺿﺮﺓ‪.‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﻠﻴﻬﺎ ﻣﺎ ﺩﺍﻡ‬
‫ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻠﻲ ﻓﻴﻪ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻳﺒﺪﺃ‬
‫ﺑﺎﻟﻈﻬﺮ‪ ،‬ﺛﻢ ﻳﻌﻘﺒﻪ ﺑﺎﻟﻌﺼﺮ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺒﻖ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﺇﻻ ﻣﻘﺪﺍﺭ ﻣﺎ‬
‫ﻳﺼﻠﻲ ﻓﻴﻪ ﺍﻟﻌﺼﺮ‪ ،‬ﺑﺪﺃ ﺑﻪ‪ ،‬ﺛﻢ ﻗﻀﻰ ﺍﻟﻈﻬﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ‬
‫ﻓﻲ ﺍﻟﻌﺼﺮ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻓﻠﻴﻌﺪﻝ ﺑﻨﻴﺘﻪ ﺇﻟﻰ‬
‫ﺍﻟﻈﻬﺮ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺑﻌﺪﻩ ﺍﻟﻌﺼﺮ‪.‬‬
‫ﻭﻣﺘﻰ ﺩﺧﻞ ﻭﻗﺖ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﻋﻠﻴﻪ ﺻﻼﺓ‪ ،‬ﻓﻠﻴﺼﻞ ﻣﺎ ﻓﺎﺗﻪ ﻣﺎ ﺑﻴﻨﻪ‬
‫ﻭﺑﻴﻦ ﺃﻥ ﻳﺒﻘﻰ ﺇﻟﻰ ﺳﻘﻮﻁ ﺍﻟﺸﻔﻖ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻠﻲ ﻓﻴﻪ ﺛﻼﺙ‬
‫ﺭﻛﻌﺎﺕ‪ .‬ﻓﺈﻥ ﺑﺪﺃ ﺑﺎﻟﻤﻐﺮﺏ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﻌﺪﻝ ﺑﻨﻴﺘﻪ ﺇﻟﻰ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﺘﻲ ﻓﺎﺗﺘﻪ‪ ،‬ﺛﻢ ﻟﻴﺴﺘﺄﻧﻒ ﺍﻟﻤﻐﺮﺏ‪.‬‬
‫ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻋﻠﻴﻪ ﺻﻼﺓ‪ ،‬ﻓﻠﻴﺼﻞ‬
‫ﺍﻟﻔﺎﺋﺘﺔ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﺑﻌﺪﻫﺎ ﺍﻟﻌﺸﺎﺀ‬
‫ﺍﻵﺧﺮﺓ‪ .‬ﻓﺈﻥ ﺍﻧﺘﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﺑﺪﺃ ﺑﺎﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ ،‬ﺛﻢ ﺻﻠﻰ‬
‫ﺍﻟﻔﺎﺋﺘﺔ‪ .‬ﻭﺇﺫﺍ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﻭﻋﻠﻴﻪ ﺻﻼﺓ‪ ،‬ﻓﻠﻴﺼﻠﻬﺎ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬
‫ﺃﻥ ﻳﺒﻘﻰ ﺇﻟﻰ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻠﻲ ﻓﻴﻪ ﺭﻛﻌﺘﻲ ﺍﻟﻐﺪﺍﺓ‪.‬‬
‫ﻓﺈﻥ ﺑﺪﺃ ﺑﻬﻤﺎ‪ ،‬ﻓﻠﻴﻌﺪﻝ ﺑﻨﻴﺘﻪ ﺇﻟﻰ ﺍﻟﺘﻲ ﻓﺎﺗﺘﻪ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﺛﻢ‬
‫ﻳﺼﻠﻲ ﺑﻌﺪﻫﺎ ﺍﻟﻐﺪﺍﺓ‪.‬‬
‫ﻭﻣﻦ ﺩﺧﻞ ﻓﻲ ﺻﻼﺓ ﻧﺎﻓﻠﺔ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺃﻥ ﻋﻠﻴﻪ ﻓﺮﻳﻀﺔ ﻗﺒﻞ‬

‫)‪(١٢٦‬‬
 ‫ﺃﻥ ﻳﻔﺮﻍ ﻣﻨﻬﺎ‪ ،‬ﺍﺳﺘﺄﻧﻒ ﺍﻟﺘﻲ ﻓﺎﺗﺘﻪ‪ ،‬ﺛﻢ ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﻨﺎﻓﻠﺔ‪.‬‬
‫ﻭﻣﻦ ﻓﺎﺗﺘﻪ ﺻﻼﺓ‪ ،‬ﻭﻟﻢ ﻳﺪﺭ ﺃﻳﻬﺎ ﻫﻲ‪ ،‬ﻓﻠﻴﺼﻞ ﺃﺭﺑﻌﺎ ﻭﺛﻼﺛﺎ‬
‫ﻭﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﻗﺪ ﺑﺮﺋﺖ ﺫﻣﺘﻪ‪ ،‬ﻓﺈﻥ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﻣﺮﺍﺕ ﻛﺜﻴﺮﺓ‪،‬‬
‫ﻭﻫﻮ ﻳﻌﻠﻤﻬﺎ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻌﻠﻢ ﻛﻢ ﺩﻓﻌﺔ ﻓﺎﺗﺘﻪ‪ ،‬ﻓﻠﻴﺼﻞ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻟﺼﻼﺓ ﺇﻟﻰ ﺃﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻧﻪ ﻗﻀﻰ ﻣﺎ ﻓﺎﺗﻪ‪ ،‬ﺃﻭ‬
‫ﺯﺍﺩ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﺼﻼﺓ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻓﻠﻴﺼﻞ ﻓﻲ ﻛﻞ ﻭﻗﺖ‬
‫ﺛﻼﺛﺎ ﻭﺃﺭﺑﻌﺎ ﻭﺛﻨﺘﻴﻦ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﻗﻀﻰ ﻣﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﻓﺮﻳﻀﺔ ﺑﻤﺮﺽ‪ ،‬ﻟﺰﻣﻪ ﻗﻀﺎﺅﻫﺎ ﺣﺴﺐ‬
‫ﻣﺎ ﻓﺎﺗﺘﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺮﺽ ﻣﻤﺎ ﻻ ﻳﺰﻳﻞ ﺍﻟﻌﻘﻞ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﺰﻳﻞ‬
‫ﺍﻟﻌﻘﻞ ﻣﺜﻞ ﺍﻻﻏﻤﺎﺀ ﻭﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻩ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﻗﻀﺎﺀ ﺷﺊ ﻣﻤﺎ‬
‫ﻓﺎﺗﻪ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻘﻀﻴﻪ ﻋﻠﻰ ﻃﺮﻳﻖ‬
‫ﺍﻟﻨﺪﺏ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﻗﻀﺎﺀ ﺫﻟﻚ ﺃﺟﻤﻊ‪ ،‬ﻗﻀﻰ ﺻﻼﺓ ﻳﻮﻣﻪ‬
‫ﺍﻟﺬﻱ ﺃﻓﺎﻕ ﻓﻴﻪ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ ﻳﻔﻴﻖ ﻓﻲ ﻭﻗﺘﻬﺎ‬
‫ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﻓﺎﺗﻪ ﺷﺊ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻗﻀﺎﻩ ﺃﻱ ﻭﻗﺖ ﺫﻛﺮﻩ‪ ،‬ﻣﺎ ﻟﻢ‬
‫ﻳﻜﻦ ﻭﻗﺖ ﻓﺮﻳﻀﺔ‪ .‬ﻓﺈﻥ ﻓﺎﺗﻪ ﺷﺊ ﻛﺜﻴﺮ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻴﺼﻞ ﻣﻨﻬﺎ ﺇﻟﻰ‬
‫ﺃﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻧﻪ ﻗﻀﺎﻫﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﺘﺼﺪﻕ ﻋﻦ ﻛﻞ ﺭﻛﻌﺘﻴﻦ ﺑﻤﺪ ﻣﻦ ﻃﻌﺎﻡ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪،‬‬
‫ﻓﻌﻦ ﻛﻞ ﻳﻮﻡ ﺑﻤﺪ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺷﺊ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﻓﺎﺗﻪ ﺷﺊ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ﺑﻤﺮﺽ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻗﻀﺎﺅﻩ‪.‬‬

‫)‪(١٢٧‬‬
 ‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﻀﻲ ﻧﻮﺍﻓﻞ ﺍﻟﻨﻬﺎﺭ ﺑﺎﻟﻠﻴﻞ ﻭﻧﻮﺍﻓﻞ ﺍﻟﻠﻴﻞ ﺑﺎﻟﻨﻬﺎﺭ‪.‬‬
‫ﻭﻣﻦ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻠﻴﺼﻠﻬﺎ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺑﻌﺪ ﺍﻟﻐﺪﺍﺓ ﺃﻭ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ .‬ﻭﻣﺘﻰ ﻗﻀﺎﻫﺎ‪ ،‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻻ ﺭﻛﻌﺔ‬
‫ﻣﻜﺎﻥ ﺭﻛﻌﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﻀﻲ ﺍﻹﻧﺴﺎﻥ ﻭﺗﺮﺍ ﺟﻤﺎﻋﺔ ﻓﻲ ﻟﻴﻠﺔ‬
‫ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻤﺮﻳﺾ ﻭﺍﻟﻤﻮﺗﺤﻞ ﻭﺍﻟﻌﺮﻳﺎﻥ‬
‫ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻀﻄﺮﻳﻦ‬
‫ﺍﻟﻤﺮﻳﺾ ﻳﻠﺰﻣﻪ ﺍﻟﺼﻼﺓ ﺣﺴﺐ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻻ ﻳﺴﻘﻂ‬
‫ﻋﻨﻪ ﻓﺮﺿﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﻋﻘﻠﻪ ﺛﺎﺑﺘﺎ‪ .‬ﻓﺈﻥ ﺗﻤﻜﻦ ﻣﻦ ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺎ‪،‬‬
‫ﻟﺰﻣﻪ ﻛﺬﻟﻚ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺃﻣﻜﻨﻪ ﺃﻥ‬
‫ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺣﺎﺋﻂ ﺃﻭ ﻋﻜﺎﺯ‪ ،‬ﻓﻠﻴﻔﻌﻞ‪ ،‬ﻭﻟﻴﺼﻞ ﻗﺎﺋﻤﺎ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺼﻞ ﺟﺎﻟﺴﺎ‪ ،‬ﻭﻟﻴﻘﺮﺃ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﻛﻮﻉ‪،‬‬
‫ﻗﺎﻡ ﻓﺮﻛﻊ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺮﻛﻊ ﺟﺎﻟﺴﺎ‪ ،‬ﻭﻟﻴﺴﺠﺪ‬
‫ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﺇﺫﺍ ﺻﻠﻰ ﺟﺎﻟﺴﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﺮﻓﻊ ﺧﻤﺮﺓ ﺃﻭ ﻣﺎ ﻳﺠﻮﺯ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺴﺠﺪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‬
‫ﻣﻦ ﺍﻟﺼﻼﺓ ﺟﺎﻟﺴﺎ‪ ،‬ﻓﻠﻴﺼﻞ ﻣﻀﻄﺠﻌﺎ ﻋﻠﻰ ﺟﺎﻧﺒﻪ ﺍﻷﻳﻤﻦ‪ ،‬ﻭﻟﻴﺴﺠﺪ‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﺃﻭﻣﻰ ﺇﻳﻤﺎﺀ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﺍﻻﺿﻄﺠﺎﻉ‪ ،‬ﻓﻠﻴﺴﺘﻠﻖ ﻋﻠﻰ ﻗﻔﺎﻩ‪ ،‬ﻭﻟﻴﺼﻞ ﻣﻮﻣﻴﺎ‪ ،‬ﻳﺒﺪﺃ ﺍﻟﺼﻼﺓ‬
‫ﺑﺎﻟﺘﻜﺒﻴﺮ‪ ،‬ﻭﻳﻘﺮﺃ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﻛﻮﻉ ﻏﻤﺾ ﻋﻴﻨﻴﻪ‪ .‬ﻓﺈﺫﺍ ﺭﻓﻊ‬

‫)‪(١٢٨‬‬
 ‫ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻓﺘﺤﻬﻤﺎ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻏﻤﻀﻬﻤﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﻓﺘﺤﻬﻤﺎ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺴﺠﻮﺩ‬
‫ﺛﺎﻧﻴﺎ‪ ،‬ﻏﻤﻀﻬﻤﺎ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺭﻓﻊ ﺭﺃﺳﻪ ﺛﺎﻧﻴﺎ‪ ،‬ﻓﺘﺤﻬﻤﺎ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ‬
‫ﺗﻜﻮﻥ ﺻﻼﺗﻪ‪.‬‬
‫ﻭﺍﻟﻤﻮﺗﺤﻞ ﻭﺍﻟﻐﺮﻳﻖ ﻭﺍﻟﺴﺎﺑﺢ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻬﻢ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻭﻟﻢ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﻣﻮﺿﻊ ﻳﺼﻠﻮﻥ ﻓﻴﻪ‪ ،‬ﻓﻠﻴﺼﻠﻮﺍ ﺇﻳﻤﺎﺀ ﻭﻳﻜﻮﻥ‬
‫ﺭﻛﻮﻋﻬﻢ ﻭﺳﺠﻮﺩﻫﻢ ﺑﺎﻻﻳﻤﺎﺀ‪ .‬ﻭﻳﻜﻮﻥ ﺳﺠﻮﺩﻫﻢ ﺃﺧﻔﺾ ﻣﻦ‬
‫ﺭﻛﻮﻋﻬﻢ‪ .‬ﻭﻳﻠﺰﻣﻬﻢ ﻓﻲ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﻛﻠﻬﺎ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﻣﻊ‬
‫ﺍﻻﻣﻜﺎﻥ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻬﻢ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺮﻳﺾ ﻣﺴﺎﻓﺮﺍ‪ ،‬ﻭﻳﻜﻮﻥ ﺭﺍﻛﺒﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ‬
‫ﺍﻟﻔﺮﻳﻀﺔ ﻋﻠﻰ ﻇﻬﺮ ﺩﺍﺑﺘﻪ‪ ،‬ﻭﻳﺴﺠﺪ ﻋﻠﻰ ﻣﺎ ﻳﺘﻤﻜﻦ ﻣﻨﻪ‪ .‬ﻭﻳﺠﺰﻳﻪ‬
‫ﻓﻲ ﺍﻟﻨﻮﺍﻓﻞ ﺃﻥ ﻳﻮﻣﻲ ﺇﻳﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴﺠﺪ‪.‬‬
‫ﻭﺣﺪ ﺍﻟﻤﺮﺽ ﺍﻟﺬﻱ ﻳﺒﻴﺢ ﺍﻟﺼﻼﺓ ﺟﺎﻟﺴﺎ‪ ،‬ﻣﺎ ﻳﻌﻠﻤﻪ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﻦ ﺣﺎﻝ ﻧﻔﺴﻪ ﺃﻧﻪ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺎ‪ ،‬ﺃﻭ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ‬
‫ﺍﻟﻤﺸﻲ ﺑﻤﻘﺪﺍﺭ ﺯﻣﺎﻥ ﺻﻼﺗﻪ‪.‬‬
‫ﻭﺍﻟﻤﺒﻄﻮﻥ ﺇﺫﺍ ﺻﻠﻰ‪ ،‬ﺛﻢ ﺣﺪﺙ ﺑﻪ ﻣﺎ ﻳﻨﻘﺾ ﺻﻼﺗﻪ‪ ،‬ﻓﻠﻴﻌﺪ‬
‫ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻟﻴﺒﻦ ﻋﻠﻰ ﺻﻼﺗﻪ‪ .‬ﻭﻣﻦ ﺑﻪ ﺳﻠﺲ ﺍﻟﺒﻮﻝ‪ ،‬ﻓﻼ ﺑﺄﺱ‬
‫ﺃﻥ ﻳﺼﻠﻲ ﻛﺬﻟﻚ ﺑﻌﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻠﻒ ﺧﺮﻗﺔ‬
‫ﻋﻠﻰ ﺫﻛﺮﻩ‪ ،‬ﻟﺌﻼ ﺗﺘﻌﺪﻯ ﺍﻟﻨﺠﺎﺳﺔ ﺇﻟﻰ ﺑﺪﻧﻪ ﻭﺛﻴﺎﺑﻪ‪.‬‬
‫ﻭﺍﻟﻤﺮﻳﺾ ﺇﺫﺍ ﺻﻠﻰ ﺟﺎﻟﺴﺎ‪ ،‬ﻓﻠﻴﻘﻌﺪ ﻣﺘﺮﺑﻌﺎ ﻓﻲ ﺣﺎﻝ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬

‫)‪(١٢٩‬‬
 ‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﺛﻨﻰ ﺭﺟﻠﻴﻪ ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﺟﻠﺲ ﻛﻴﻒ ﻣﺎ ﺳﻬﻞ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﻟﻤﻤﻨﻮﻉ ﺑﺎﻟﻘﻴﺪ‪ ،‬ﻭﻣﻦ ﻳﻜﻮﻥ ﻓﻲ ﻳﺪ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﺇﺫﺍ ﺣﻀﺮ‬
‫ﻭﻗﺖ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻢ ﻳﻘﺪﺭ ﺃﻥ ﻳﺼﻠﻲ ﻗﺎﺋﻤﺎ‪ ،‬ﻓﻠﻴﺼﻞ ﻋﻠﻰ ﺣﺎﻟﺘﻪ‬
‫ﺇﻳﻤﺎﺀ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪.‬‬
‫ﻭﺍﻟﻌﺮﻳﺎﻥ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﺴﺘﺘﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻭﺣﺪﻩ ﺑﺤﻴﺚ‬
‫ﻻ ﻳﺮﻯ ﺃﺣﺪ ﺳﻮﺃﺗﻪ‪ ،‬ﻓﻠﻴﺼﻞ ﻗﺎﺋﻤﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻪ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ‬
‫ﻳﻜﻮﻥ ﺑﺤﻴﺚ ﻻ ﻳﺄﻣﻦ ﺍﻃﻼﻉ ﻏﻴﺮﻩ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﺼﻞ ﺟﺎﻟﺴﺎ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺼﻠﻮﺍ ﺟﻤﺎﻋﺔ‪ ،‬ﻓﻠﻴﺘﻘﺪﻡ‬
‫ﺇﻣﺎﻣﻬﻢ ﺑﺮﻛﺒﺘﻴﻪ‪ ،‬ﻭﻟﻴﺼﻞ ﺑﻬﻢ ﺟﺎﻟﺴﺎ‪ ،‬ﻭﻫﻢ ﺟﻠﻮﺱ‪ .‬ﻭﻳﻜﻮﻥ‬
‫ﺭﻛﻮﻉ ﺍﻹﻣﺎﻡ ﻭﺳﺠﻮﺩﻩ ﺇﻳﻤﺎﺀ‪ ،‬ﻭﻳﺠﻌﻞ ﺳﺠﻮﺩﻩ ﺃﺧﻔﺾ ﻣﻦ‬
‫ﺭﻛﻮﻋﻪ‪ ،‬ﻭﻳﺮﻛﻊ ﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﻳﺴﺠﺪ‪ .‬ﻭﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻌﺮﻳﺎﻥ ﺍﻟﺬﻱ‬
‫ﻣﻌﻪ ﻏﻴﺮﻩ‪ ،‬ﺷﻴﺌﺎ ﻳﺴﺘﺮ ﺑﻪ ﻋﻮﺭﺗﻪ‪ ،‬ﻣﻦ ﺣﺸﻴﺶ ﺍﻷﺭﺽ ﻭﻏﻴﺮﻩ‪،‬‬
‫ﻓﻠﻴﺴﺘﺮ ﺑﻪ ﻋﻮﺭﺗﻪ‪ ،‬ﻭﻟﻴﺼﻞ ﻗﺎﺋﻤﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ‪ ،‬ﻓﻠﻴﻘﺘﺼﺮ‬
‫ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺟﺎﻟﺴﺎ‪ ،‬ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﺨﻮﻑ ﻭﺍﻟﻤﻄﺎﺭﺩﺓ ﻭﺍﻟﻤﺴﺎﻳﻔﺔ‬
‫ﺇﺫﺍ ﺧﺎﻑ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﺪﻭ ﺃﻭ ﻟﺺ ﺃﻭ ﺳﺒﻊ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺼﻠﻲ ﺍﻟﻔﺮﺍﺋﺾ ﻋﻠﻰ ﻇﻬﺮ ﺩﺍﺑﺘﻪ ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﺩﺍﺑﺔ‪ ،‬ﻭﺃﻣﻜﻨﻪ‬

‫)‪(١٣٠‬‬
 ‫ﺃﻥ ﻳﺼﻠﻲ ﺑﺮﻛﻮﻉ ﻭﺳﺠﻮﺩ ﻋﻠﻰ ﺍﻟﺘﺨﻔﻴﻒ‪ ،‬ﺻﻠﻰ ﻛﺬﻟﻚ‪ .‬ﻓﺈﻥ‬
‫ﺧﺎﻑ ﺃﻥ ﻳﺮﻛﻊ ﻭﻳﺴﺠﺪ‪ ،‬ﻓﻠﻴﻮﻡ ﺇﻳﻤﺎﺀ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﻳﻜﻮﻥ‬
‫ﺳﺠﻮﺩﻩ ﺃﺧﻔﺾ ﻣﻦ ﺭﻛﻮﻋﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﻗﻮﻡ ﺃﻥ ﻳﺼﻠﻮﺍ ﺟﻤﺎﻋﺔ ﻋﻨﺪ ﻟﻘﺎﺋﻬﻢ ﺍﻟﻌﺪﻭ‪،‬‬
‫ﻓﻠﻴﻔﺘﺮﻗﻮﺍ ﻓﺮﻗﺘﻴﻦ‪ :‬ﻓﺮﻗﺔ ﻣﻨﻬﻢ ﺗﻘﻒ ﺑﺤﺬﺍﺀ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﺍﻟﻔﺮﻗﺔ‬
‫ﺍﻷﺧﺮﻯ ﺗﻘﻮﻡ ﺇﻟﻰ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻳﻘﻮﻡ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻴﺼﻠﻲ ﺑﻬﻢ ﺭﻛﻌﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﻗﺎﻡ ﺍﻹﻣﺎﻡ ﺇﻟﻰ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻗﻒ ﻗﺎﺋﻤﺎ‪ ،‬ﻭﺻﻠﻮﺍ ﻫﻢ ﺍﻟﺮﻛﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺗﺸﻬﺪﻭﺍ ﻭﺳﻠﻤﻮﺍ‪ ،‬ﻭﻳﻘﻮﻣﻮﻥ ﺇﻟﻰ ﻟﻘﺎﺀ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻳﺠﺊ‬
‫ﺍﻟﺒﺎﻗﻮﻥ‪ ،‬ﻓﻴﻘﻔﻮﻥ ﺧﻠﻒ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻳﻔﺘﺘﺤﻮﻥ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺘﻜﺒﻴﺮ‪،‬‬
‫ﻭﻳﺼﻠﻲ ﺑﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻪ‪ ،‬ﻭﻫﻲ ﺃﻭﻟﺔ ﻟﻬﻢ‪ .‬ﻓﺈﺫﺍ‬
‫ﺟﻠﺲ ﺍﻹﻣﺎﻡ ﻓﻲ ﺗﺸﻬﺪﻩ‪ ،‬ﻗﺎﻣﻮﺍ ﻫﻢ ﺇﻟﻰ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻬﻢ‪،‬‬
‫ﻓﻴﺼﻠﻮﻧﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻏﻮﺍ ﻣﻨﻬﺎ‪ ،‬ﺗﺸﻬﺪﻭﺍ‪ ،‬ﺛﻢ ﻳﺴﻠﻢ ﺑﻬﻢ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻓﻠﻴﻔﻌﻞ ﺍﻹﻣﺎﻡ ﻣﺜﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪:‬‬
‫ﻳﺼﻠﻲ ﺑﺎﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﻟﻰ ﺭﻛﻌﺔ‪ ،‬ﻭﻳﻘﻒ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﻟﻴﺼﻠﻮﺍ ﻫﻢ‬
‫ﻣﺎ ﺑﻘﻲ ﻟﻬﻢ ﻣﻦ ﺍﻟﺮﻛﻌﺘﻴﻦ‪ ،‬ﻭﻳﺨﻔﻔﻮﺍ‪ .‬ﻓﺈﺫﺍ ﺳﻠﻤﻮﺍ‪ ،‬ﻗﺎﻣﻮﺍ ﺇﻟﻰ‬
‫ﻟﻘﺎﺀ ﺍﻟﻌﺪﻭ‪ .‬ﻭﻳﺠﺊ ﺍﻟﺒﺎﻗﻮﻥ‪ ،‬ﻓﻴﺴﺘﻔﺘﺤﻮﻥ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺘﻜﺒﻴﺮ‪،‬‬
‫ﻭﻳﺼﻠﻲ ﺑﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻪ‪ ،‬ﻭﻫﻲ ﺍﻷﻭﻟﺔ ﻟﻬﻢ‪ .‬ﻓﺈﺫﺍ ﺟﻠﺲ ﻓﻲ‬
‫ﺗﺸﻬﺪﻩ ﺍﻷﻭﻝ‪ ،‬ﺟﻠﺴﻮﺍ ﻣﻌﻪ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﺍﻟﻠﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻗﺎﻡ ﺇﻟﻰ ﺍﻟﺜﺎﻟﺜﺔ ﻟﻪ‪ ،‬ﻗﺎﻣﻮﺍ ﻣﻌﻪ‪ ،‬ﻭﻫﻲ ﺛﺎﻧﻴﺔ ﻟﻬﻢ‪،‬‬
‫ﻓﻴﺼﻠﻴﻬﺎ‪ .‬ﻓﺈﺫﺍ ﺟﻠﺲ ﻟﻠﺘﺸﻬﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺟﻠﺴﻮﺍ ﻣﻌﻪ‪ ،‬ﻭﻟﻴﺘﺸﻬﺪﻭﺍ‬

‫)‪(١٣١‬‬
 ‫ﻟﻬﻢ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﺗﺸﻬﺪ ﻟﻬﻢ‪ ،‬ﻭﻳﺨﻔﻔﻮﺍ‪ ،‬ﺛﻢ ﻳﻘﻮﻣﻮﺍ ﺇﻟﻰ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻟﻬﻢ‪ ،‬ﻓﻠﻴﺼﻠﻮﻫﺎ‪ .‬ﻓﺈﺫﺍ ﺟﻠﺴﻮﺍ ﻟﻠﺘﺸﻬﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺗﺸﻬﺪﻭﺍ‪ ،‬ﺳﻠﻢ‬
‫ﺑﻬﻢ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻓﻲ ﺣﺎﻝ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﺩﺧﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻓﻠﻴﺼﻞ ﻋﻠﻰ ﻇﻬﺮ ﺩﺍﺑﺘﻪ‪ ،‬ﻭﻟﻴﺴﺠﺪ ﻋﻠﻰ ﻗﺮﺑﻮﺱ ﺳﺮﺟﻪ‪ ،‬ﻳﺴﺘﻘﺒﻞ‬
‫ﺑﺘﻜﺒﻴﺮﺓ ﺍﻻﻓﺘﺘﺎﺡ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﻛﻴﻒ ﻣﺎ ﺩﺍﺭﺕ ﺑﻪ ﺍﻟﺪﺍﺑﺔ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﺻﻠﻰ ﻣﻮﻣﻴﺎ‪ ،‬ﻭﻳﻨﺤﻨﻲ ﻟﻠﺮﻛﻮﻉ‬
‫ﻭﺍﻟﺴﺠﻮﺩ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺣﺎﻝ ﺍﻟﻤﺴﺎﻳﻔﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺗﻜﺒﻴﺮﺓ‬
‫ﻭﺍﺣﺪﺓ ﻟﻜﻞ ﺭﻛﻌﺔ ﻣﻦ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ ﺗﺠﺐ ﻋﻠﻴﻪ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﺳﺒﺤﺎﻥ‬
‫ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺃﻛﺒﺮ " ﻭﺫﻟﻚ ﻳﺠﺰﻳﻪ‬
‫ﻋﻦ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺴﻔﻴﻨﺔ‬
‫ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻓﺮﺍﺋﻀﻪ ﻭﻧﻮﺍﻓﻠﻪ ﻓﻲ ﺍﻟﺴﻔﻴﻨﺔ ﺇﺫﺍ‬
‫ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺸﻂ‪ .‬ﻓﺈﻥ ﺗﻤﻜﻦ ﻣﻨﻪ‪ ،‬ﻓﺎﻷﻓﻀﻞ ﺃﻥ ﻳﺨﺮﺝ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻭﺻﻠﻰ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﺟﺎﺋﺰﺍ‪،‬‬
‫ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬

‫)‪(١٣٢‬‬
 ‫ﻭﺇﺫﺍ ﺻﻠﻰ ﻓﻲ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻓﻠﻴﺼﻞ ﻗﺎﺋﻤﺎ‪ ،‬ﻭﻟﻴﺴﺘﻘﺒﻞ‪ ،‬ﺇﺫﺍ‬
‫ﺃﻣﻜﻨﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺎ‪ ،‬ﺻﻼﻫﺎ ﺟﺎﻟﺴﺎ ﻣﺘﻮﺟﻬﺎ‬
‫ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻓﺈﻥ ﺩﺍﺭﺕ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻓﻠﻴﺪﺭ ﻣﻌﻬﺎ ﻛﻴﻒ ﻣﺎ ﺩﺍﺭﺕ‪،‬‬
‫ﻭﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺫﻟﻚ‪ ،‬ﺍﺳﺘﻘﺒﻞ ﺑﺄﻭﻝ ﺗﻜﺒﻴﺮﺓ‬
‫ﺍﻟﻘﺒﻠﺔ‪ ،‬ﺛﻢ ﻳﺼﻠﻲ ﻛﻴﻒ ﺩﺍﺭﺕ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻨﻮﺍﻓﻞ ﺇﻟﻰ‬
‫ﺭﺃﺱ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﻭﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺴﻔﻴﻨﺔ ﻓﻲ ﺍﻟﺒﺤﺎﺭ ﺍﻟﻜﺒﺎﺭ‪،‬‬
‫ﺃﻭ ﻓﻲ ﺍﻷﻧﻬﺎﺭ ﺍﻟﺼﻐﺎﺭ ﻓﻲ ﻛﻮﻥ ﺍﻟﺼﻼﺓ ﺟﺎﺋﺰﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﻣﺎ ﻳﺴﺠﺪ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﺴﺠﺪ ﻋﻠﻰ‬
‫ﺧﺸﺒﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻘﻴﺮﺓ‪ ،‬ﻓﻠﻴﻐﻄﻬﺎ ﺑﺜﻮﺏ‪ ،‬ﻭﻟﻴﺴﺠﺪ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺛﻮﺏ‪ ،‬ﺳﺠﺪ ﻋﻠﻰ ﺍﻟﻘﻴﺮ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪.‬‬
‫ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻓﺮﻳﻀﺔ ﺑﺸﺮﻁ ﻭﺟﻮﺩ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﺃﻭ ﻭﺟﻮﺩ‬
‫ﻣﻦ ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ ﻟﻠﺼﻼﺓ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻭﺗﻠﺰﻡ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻛﻞ ﻣﻦ‬
‫ﺗﻠﺰﻣﻪ ﺟﻤﻌﺔ‪ ،‬ﻭﺗﺴﻘﻂ ﻋﻤﻦ ﺗﺴﻘﻂ ﻋﻨﻪ‪ .‬ﻭﻣﻦ ﻓﺎﺗﺘﻪ ﻫﺬﻩ ﺍﻟﺼﻼﺓ‬
‫ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻗﻀﺎﺅﻫﺎ‪ .‬ﻭﺇﻥ ﺗﺄﺧﺮ ﻋﻦ ﺍﻟﺤﻀﻮﺭ ﻓﻲ ﺍﻟﻤﺼﻠﻰ ﻟﻌﺎﺭﺽ‪،‬‬
‫ﻓﻠﻴﺼﻞ ﻓﻲ ﺑﻴﺘﻪ‪ ،‬ﻛﻤﺎ ﻳﺼﻠﻴﻬﺎ ﻣﻊ ﺍﻹﻣﺎﻡ ﺳﻨﺔ ﻭﻓﻀﻴﻠﺔ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﺍ ﺗﺤﺖ ﺍﻟﺴﻤﺎﺀ ﻓﻲ ﺍﻟﺼﺤﺮﺍﺀ ﻓﻲ‬

‫)‪(١٣٣‬‬
 ‫ﺳﺎﺋﺮ ﺍﻟﺒﻼﺩ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ ﺇﻻ ﺑﻤﻜﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﻠﻲ ﺑﻬﺎ ﻓﻲ‬
‫ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻻ ﻳﺴﺠﺪ ﺍﻟﻤﺼﻠﻲ ﺇﻻ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻭﻻ ﺃﺫﺍﻥ ﻭﻻ‬
‫ﺇﻗﺎﻣﺔ ﻓﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‪ .‬ﺑﻞ ﻳﻘﻮﻝ ﺍﻟﻤﺆﺫﻥ ﺛﻼﺙ ﻣﺮﺍﺕ‪ " :‬ﺍﻟﺼﻼﺓ "‬
‫ﻭﻭﻗﺖ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻧﺒﺴﺎﻁ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﻭﻻ ﻳﺼﻠﻲ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻭﻻ ﺑﻌﺪﻫﺎ‪ ،‬ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺍﻟﻨﻮﺍﻓﻞ ﻻ ﺍﺑﺘﺪﺍﺀ ﻭﻻ ﻗﻀﺎﺀ ﺇﻻ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﺇﻻ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺧﺎﺻﺔ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ ﻓﻲ ﻣﺴﺠﺪ ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻗﺒﻞ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﻤﺼﻠﻰ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﻘﻀﺎﺀ ﺍﻟﻔﺮﺍﺋﺾ‬
‫ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺨﺮﺝ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻤﺼﻠﻰ ﻣﺎﺷﻴﺎ ﺑﺨﻀﻮﻉ‬
‫ﻭﺳﻜﻴﻨﺔ ﻭﻭﻗﺎﺭ ﻭﺍﻟﺬﻛﺮ ﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻭﺍﻹﻣﺎﻡ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻤﺸﻲ‬
‫ﺣﺎﻓﻴﺎ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻄﻌﻢ ﺷﻴﺌﺎ ﻗﺒﻞ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﻤﺼﻠﻰ‬
‫ﻓﻲ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻪ ﺫﻟﻚ ﻳﻮﻡ ﺍﻷﺿﺤﻰ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺇﻓﻄﺎﺭﻩ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺷﺊ ﻣﻦ ﺍﻟﺤﻼﻭﺓ‪،‬‬
‫ﻭﻳﻮﻡ ﺍﻷﺿﺤﻰ ﻋﻠﻰ ﺷﺊ ﻣﻤﺎ ﻳﻨﺤﺮﻩ ﺃﻭ ﻳﺬﺑﺤﻪ ﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻳﻔﻌﻞ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺻﻼﺓ ﻋﻴﺪ ﻭﺟﻤﻌﺔ ﻓﻲ ﻳﻮﻡ ﻭﺍﺣﺪ‪ ،‬ﻓﻤﻦ ﺷﻬﺪ‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﻛﺎﻥ ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺣﻀﻮﺭ ﺍﻟﺠﻤﻌﺔ ﻭﺑﻴﻦ ﺍﻟﺮﺟﻮﻉ‬

‫)‪(١٣٤‬‬
 ‫ﺇﻟﻰ ﺑﻴﺘﻪ‪ .‬ﻭﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻌﻠﻤﻬﻢ ﺫﻟﻚ ﻓﻲ ﺧﻄﺒﺘﻪ ﺑﻌﺪ ﺻﻼﺓ‬
‫ﺍﻟﻌﻴﺪ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻐﺘﺴﻞ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﻌﻴﺪﻳﻦ ﺑﻌﺪ ﻃﻠﻮﻉ‬
‫ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻳﺘﻄﻴﺐ‪ ،‬ﻭﻳﻠﺒﺲ ﺃﻃﻬﺮ ﺛﻴﺎﺑﻪ‪.‬‬
‫ﻭﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﺭﻛﻌﺘﺎﻥ ﺑﺎﺛﻨﺘﻲ ﻋﺸﺮﺓ ﺗﻜﺒﻴﺮﺓ ﺳﺒﻊ ﻓﻲ‬
‫ﺍﻷﻭﻟﻰ‪ .‬ﻳﻔﺘﺘﺢ ﺻﻼﺗﻪ ﺑﺘﻜﺒﻴﺮﺓ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﻭﻳﺘﻮﺟﻪ ﺇﻥ ﺷﺎﺀ‪ .‬ﺛﻢ‬
‫ﻳﻘﺮﺃ ﺍﻟﺤﻤﺪ ﻭﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‪ ،‬ﺛﻢ ﻳﻜﺒﺮ ﺧﻤﺲ ﺗﻜﺒﻴﺮﺍﺕ‪ ،‬ﻳﻘﻨﺖ‬
‫ﺑﻴﻦ ﻛﻞ ﺗﻜﺒﻴﺮﺗﻴﻦ ﻣﻨﻬﺎ ﺑﺎﻟﺪﻋﺎﺀ ﺍﻟﻤﻌﺮﻭﻑ ﻓﻲ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻗﻨﺖ‬
‫ﺑﻐﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ .‬ﺛﻢ ﻳﻜﺒﺮ ﺍﻟﺴﺎﺑﻌﺔ‪ ،‬ﻭﻳﺮﻛﻊ ﺑﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﻗﺎﻡ ﺇﻟﻰ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻗﺎﻡ ﺑﻐﻴﺮ ﺗﻜﺒﻴﺮ‪ ،‬ﺛﻢ ﻳﻘﺮﺃ ﺍﻟﺤﻤﺪ ﻭﻳﻘﺮﺃ‬
‫ﺑﻌﺪﻫﺎ " ﻭﺍﻟﺸﻤﺲ ﻭﺿﺤﻴﻬﺎ "‪ ،‬ﺛﻢ ﻳﻜﺒﺮ ﺃﺭﺑﻊ ﺗﻜﺒﻴﺮﺍﺕ‪ ،‬ﻳﻘﻨﺖ‬
‫ﺑﻴﻦ ﻛﻞ ﺗﻜﺒﻴﺮﺗﻴﻦ ﻓﻴﻬﺎ‪ ،‬ﺛﻢ ﻳﻜﺒﺮ ﺍﻟﺨﺎﻣﺴﺔ ﻭﻳﺮﻛﻊ ﺑﻬﺎ‪ .‬ﻓﺈﺫﺍ‬
‫ﻓﺮﻍ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻗﺎﻡ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﺨﻄﺐ ﺑﺎﻟﻨﺎﺱ‪ .‬ﻭﻻ ﺗﺠﻮﺯ‬
‫ﺍﻟﺨﻄﺒﺔ ﺇﻻ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻣﻦ ﺣﻀﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺻﻼﻫﺎ‪ ،‬ﻛﺎﻥ ﻣﺨﻴﺮﺍ ﻓﻲ ﺳﻤﺎﻉ ﺍﻟﺨﻄﺒﺔ‬
‫ﻭﻓﻲ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﻨﺰﻟﻪ‪ .‬ﻭﻟﻴﻘﻢ ﺍﻹﻣﺎﻡ ﺣﺎﻝ ﺍﻟﺨﻄﺒﺔ ﻋﻠﻰ ﺷﺒﻪ‬
‫ﺍﻟﻤﻨﺒﺮ ﻣﻌﻤﻮﻝ ﻣﻦ ﻃﻴﻦ‪ .‬ﻭﻻ ﻳﻨﻘﻞ ﺍﻟﻤﻨﺒﺮ ﻣﻦ ﻣﻮﺿﻌﻪ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﺒﺮ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ‬
‫ﻭﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﻭﺍﻟﻐﺪﺍﺓ ﻭﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ‪،‬‬
‫ﺍﻟﻠﻪ ﺃﻛﺒﺮ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﻋﻠﻰ ﻣﺎ‬

‫)‪(١٣٥‬‬
‫ﻫﺪﺍﻧﺎ‪ ،‬ﻭﻟﻪ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻣﺎ ﺃﻭﻻﻧﺎ "‪ .‬ﻭﻳﻜﺒﺮ ﻓﻲ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻣﺜﻞ‬
‫ﺫﻟﻚ ﻋﻘﻴﺐ ﺧﻤﺲ ﻋﺸﺮﺓ ﺻﻼﺓ ﺇﺫﺍ ﻛﺎﻥ ﺑﻤﻨﻰ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻓﻲ‬
‫ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻣﺼﺎﺭ ﻛﺒﺮ ﻋﻘﻴﺐ ﻋﺸﺎ ﺻﻠﻮﺍﺕ‪ ،‬ﻳﺒﺪﺃ ﺑﺎﻟﺘﻜﺒﻴﺮ‬
‫ﻋﻘﻴﺐ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﺛﻢ ﻳﺴﺘﻮﻓﻲ ﺍﻟﻌﺪﺩ‪ .‬ﻭﻳﺰﻳﺪ‬
‫ﻓﻲ ﺍﻟﺘﻜﺒﻴﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﻴﺪ ﺑﻌﺪ ﻗﻮﻟﻪ " ﻭﻟﻪ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻣﺎ ﺃﻭﻻﻧﺎ "‪،‬‬
‫" ﻭﺭﺯﻗﻨﺎ ﻣﻦ ﺑﻬﻴﻤﺔ ﺍﻷﻧﻌﺎﻡ " ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺸﺨﻮﺹ ﻣﻦ‬
‫ﺑﻠﺪ‪ ،‬ﻓﻼ ﻳﺨﺮﺝ ﻣﻨﻪ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺸﻬﺪ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺇﻥ ﺷﺨﺺ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺨﺮﺝ‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﻤﺼﻠﻰ ﺑﺎﻟﺴﻼﺡ ﺇﻻ ﻋﻨﺪ ﺍﻟﺨﻮﻑ ﻣﻦ ﺍﻟﻌﺪﻭ‪.‬‬
‫ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﺍﻟﺰﻻﺯﻝ ﻭﺍﻟﺮﻳﺎﺡ ﺍﻟﺴﻮﺩ‬
‫ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﺍﻟﺰﻻﺯﻝ ﻭﺍﻟﺮﻳﺎﺡ ﺍﻟﻤﺨﻮﻓﺔ ﻭﺍﻟﻈﻠﻤﺔ ﺍﻟﺸﺪﻳﺪﺓ‬
‫ﻓﺮﺽ ﻭﺍﺟﺐ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﺗﺼﻠﻰ‬
‫ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻓﻲ ﺟﻤﺎﻋﺔ‪ .‬ﻓﺈﻥ ﺻﻠﻲ ﻓﺮﺍﺩﻯ‪ ،‬ﻛﺎﻥ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻣﺘﻌﻤﺪﺍ ﻋﻨﺪ ﺍﻧﻜﺴﺎﻑ ﺍﻟﺸﻤﺲ ﻭﺍﻧﺨﺴﺎﻑ‬
‫ﺍﻟﻘﻤﺮ‪ ،‬ﻭﻛﺎﻧﺎ ﻗﺪ ﺍﺣﺘﺮﻗﺎ ﺑﺄﺟﻤﻌﻬﻤﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ ﻣﻊ‬
‫ﺍﻟﻐﺴﻞ‪ .‬ﻓﺈﻥ ﺗﺮﻛﻬﺎ ﻧﺎﺳﻴﺎ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻀﺎﺀ ﺑﻼ ﻏﺴﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺍﺣﺘﺮﻕ ﺑﻌﺾ ﺍﻟﺸﻤﺲ ﺃﻭ ﺍﻟﻘﻤﺮ‪،‬‬
‫ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ ﺑﻼ ﻏﺴﻞ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻬﺎ‬

‫)‪(١٣٦‬‬
 ‫ﻧﺎﺳﻴﺎ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻭﻗﺖ ﻫﺬﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﺇﺫﺍ ﺍﻧﻜﺴﻔﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﺃﻭ ﺍﻧﺨﺴﻒ‬
‫ﺍﻟﻘﻤﺮ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻳﺒﺘﺪﺃ ﻓﻲ ﺍﻻﻧﺠﻼﺀ‪ .‬ﻓﺈﺫﺍ ﺍﺑﺘﺪﺃ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ‬
‫ﻣﻀﻰ ﻭﻗﺘﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻭﻗﺖ ﺍﻟﻜﺴﻮﻑ ﻭﻗﺖ ﺻﻼﺓ ﻓﺮﻳﻀﺔ‪ ،‬ﺑﺪﺃ‬
‫ﺑﺎﻟﻔﺮﻳﻀﺔ‪ ،‬ﺛﻢ ﻳﺼﻠﻴﻬﺎ ﻋﻠﻰ ﺃﺛﺮﻫﺎ‪ .‬ﻓﺈﻥ ﺑﺪﺃ ﺑﺼﻼﺓ ﺍﻟﻜﺴﻮﻑ‪،‬‬
‫ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﻭﻗﺖ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻗﻄﻌﻬﺎ‪ ،‬ﻭﺻﻠﻰ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﺛﻢ‬
‫ﺭﺟﻊ‪ ،‬ﻓﺘﻤﻢ ﺻﻼﺗﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﺻﻠﻰ ﺃﻭﻻ‬
‫ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺛﻢ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ .‬ﻓﺈﻥ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻗﻀﺎﻫﺎ‬
‫ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻋﺸﺮ ﺭﻛﻌﺎﺕ ﺑﺄﺭﺑﻊ ﺳﺠﺪﺍﺕ ﻭﺗﺸﻬﺪ ﻭﺍﺣﺪ‪:‬‬
‫ﻳﺮﻛﻊ ﺧﻤﺲ ﺭﻛﻌﺎﺕ‪ ،‬ﻭﻳﺴﺠﺪ ﻓﻲ ﺍﻟﺨﺎﻣﺴﺔ‪ ،‬ﺛﻢ ﻳﻘﻮﻡ ﻓﻴﺼﻠﻲ‬
‫ﺧﻤﺲ ﺭﻛﻌﺎﺕ ﻭﻳﺴﺠﺪ ﻓﻲ ﺍﻟﻌﺎﺷﺮﺓ‪ ،‬ﻭﻳﻘﺮﺃ ﻓﻲ ﺃﻭﻝ ﺭﻛﻌﺔ ﺳﻮﺭﺓ‬
‫ﺍﻟﺤﻤﺪ ﻭﺳﻮﺭﺓ ﺃﺧﺮﻯ ﺇﻥ ﺃﺭﺍﺩ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﺃ ﺑﻌﻀﻬﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻪ ﺫﻟﻚ‪ .‬ﻓﻤﺘﻰ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﺃ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻘﻴﺔ ﺗﻠﻚ ﺍﻟﺴﻮﺭﺓ‪،‬‬
‫ﻓﻠﻴﻘﺮﺃﻫﺎ‪ .‬ﻭﻻ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﺍﻟﺤﻤﺪ‪ ،‬ﺑﻞ ﻳﺒﺘﺪﻱ ﺑﺎﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ‬
‫ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻗﺮﺃ ﺍﻟﺤﻤﺪ‪ ،‬ﺛﻢ‬
‫ﻗﺮﺃ ﺑﻌﺪﻫﺎ ﺳﻮﺭﺓ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺑﺎﻗﻲ ﺍﻟﺮﻛﻌﺎﺕ‪.‬‬
‫ﻭﻳﻘﻨﺖ ﻓﻲ ﻛﻞ ﺭﻛﻌﺘﻴﻦ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪،‬‬
‫ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻘﻨﻮﺕ ﻓﻲ ﺍﻟﻌﺎﺷﺮﺓ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻛﻠﻤﺎ ﺭﻓﻊ‬
‫ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ "‪ ،‬ﺇﻻ ﻓﻲ ﺍﻟﺨﺎﻣﺴﺔ‬

‫)‪(١٣٧‬‬
 ‫ﻭﺍﻟﻌﺎﺷﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﻮﻝ‪ " :‬ﺳﻤﻊ ﺍﻟﻠﻪ ﻟﻤﻦ ﺣﻤﺪﻩ "‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺪﺍﺭ ﻗﻴﺎﻡ ﺍﻟﺮﺟﻞ ﻓﻲ ﺻﻼﺗﻪ ﺑﻤﻘﺪﺍﺭ‬
‫ﺯﻣﺎﻥ ﺍﻟﻜﺴﻮﻑ‪ .‬ﻭﻳﻜﻮﻥ ﻣﻘﺪﺍﺭ ﻗﻴﺎﻣﻪ ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﻣﻘﺪﺍﺭ ﻗﻴﺎﻣﻪ ﻓﻲ‬
‫ﺣﺎﻝ ﺍﻟﻘﺮﺍﺀﺓ‪ .‬ﻭﻳﻄﻮﻝ ﺃﻳﻀﺎ ﻓﻲ ﺳﺠﻮﺩﻩ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﻓﻲ‬
‫ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺍﻟﺴﻮﺭ ﺍﻟﻄﻮﺍﻝ ﻣﺜﻞ ﺍﻟﻜﻬﻒ ﻭﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻓﺈﻥ ﻓﺮﻍ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺍﻟﻜﺴﻮﻑ ﻗﺪ ﺍﻧﺠﻠﻰ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﻥ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﺑﺄﺱ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻋﻠﻰ ﻇﻬﺮ‬
‫ﺩﺍﺑﺘﻪ‪ ،‬ﺃﻭ ﻳﺼﻠﻲ ﻭﻫﻮ ﻣﺎﺵ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﻨﺰﻭﻝ ﻭﺍﻟﻮﻗﻮﻑ‪.‬‬
‫ﺑﺎﺏ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ‬
‫ﺇﺫﺍ ﺃﺟﺪﺑﺖ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﻗﻠﺖ ﺍﻷﻣﻄﺎﺭ‪ ،‬ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻲ‬
‫ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ‪ :‬ﻳﺘﻘﺪﻡ ﺍﻹﻣﺎﻡ‪ ،‬ﺃﻭ ﻣﻦ ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ ﺇﻟﻰ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﺑﺄﻥ ﻳﺼﻮﻣﻮﺍ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﺛﻢ ﻳﺨﺮﺟﻮﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﺇﻟﻰ ﺍﻟﺼﺤﺮﺍﺀ‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻳﻮﻡ ﺍﻻﺛﻨﻴﻦ‪ .‬ﻭﻻ ﻳﺼﻠﻮﺍ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﻓﻲ‬
‫ﺍﻟﺒﻠﺪﺍﻥ ﻛﻠﻬﺎ ﺇﻻ ﺑﻤﻜﺔ ﺧﺎﺻﺔ‪ .‬ﻭﻳﻘﺪﻡ ﺍﻟﻤﺆﺫﻧﻴﻦ ﻛﻤﺎ ﻳﻔﻌﻞ ﻓﻲ‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‪.‬‬
‫ﻭﻳﺨﺮﺝ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺇﺛﺮﻫﻢ ﺑﺴﻜﻴﻨﺔ ﻭﻭﻗﺎﺭ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﺇﻟﻰ‬
‫ﺍﻟﺼﺤﺮﺍﺀ‪ ،‬ﻗﺎﻡ‪ ،‬ﻓﺼﻠﻰ ﺭﻛﻌﺘﻴﻦ ﻣﻦ ﻏﻴﺮ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ‪ ،‬ﻳﻘﺮﺃ‬
‫ﻓﻴﻬﻤﺎ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﺴﻮﺭ‪ .‬ﻭﻳﻜﻮﻥ ﺗﺮﺗﻴﺐ ﺍﻟﺮﻛﻌﺘﻴﻦ ﻛﺘﺮﺗﻴﺐ‬

‫)‪(١٣٨‬‬
 ‫ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺎﺛﻨﺘﻲ ﻋﺸﺮﺓ ﺗﻜﺒﻴﺮﺓ‪ :‬ﺳﺒﻊ ﻓﻲ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺧﻤﺲ‬
‫ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﻳﻘﺪﻡ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﻟﺘﻜﺒﻴﺮ ﻓﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﻣﻌﺎ‪ ،‬ﻛﻤﺎ‬
‫ﻳﻔﻌﻞ ﻓﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻨﻬﻤﺎ‪ ،‬ﺍﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﻜﺒﺮ ﺍﻟﻠﻪ ﻣﺎﺋﺔ ﺗﻜﺒﻴﺮﺓ‪،‬‬
‫ﻳﺮﻓﻊ ﺑﻬﺎ ﺻﻮﺗﻪ‪ .‬ﻭﻳﻜﺒﺮ ﻣﻦ ﺣﻀﺮ ﻣﻌﻪ‪ ،‬ﺛﻢ ﻳﻠﺘﻔﺖ ﻋﻦ ﻳﻤﻴﻨﻪ‬
‫ﻓﻴﺴﺒﺢ ﺍﻟﻠﻪ ﻣﺎﺋﺔ ﻣﺮﺓ‪ ،‬ﻳﺮﻓﻊ ﺑﻬﺎ ﺻﻮﺗﻪ ﻭﻳﺴﺒﺢ ﻣﻌﻪ ﻣﻦ ﺣﻀﺮ‪.‬‬
‫ﺛﻢ ﻳﻠﺘﻔﺖ ﻋﻦ ﻳﺴﺎﺭﻩ ﻓﻴﻬﻠﻞ ﺍﻟﻠﻪ ﻣﺎﺋﺔ ﻣﺮﺓ‪ .‬ﻳﺮﻓﻊ ﺑﻬﺎ ﺻﻮﺗﻪ‪،‬‬
‫ﻭﻳﻘﻮﻝ ﺫﻟﻚ ﻣﻌﻪ ﻣﻦ ﺣﻀﺮﻩ‪ .‬ﺛﻢ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻨﺎﺱ ﺑﻮﺟﻬﻪ‪،‬‬
‫ﻭﻳﺤﻤﺪ ﺍﻟﻠﻪ ﻣﺎﺋﺔ ﻣﺮﺓ‪ ،‬ﻳﺮﻓﻊ ﺑﻬﺎ ﺻﻮﺗﻪ ﻭﻳﻘﻮﻝ ﻣﺜﻞ ﺫﻟﻚ ﻣﻦ‬
‫ﺣﻀﺮ ﻣﻌﻪ‪.‬‬
‫ﺛﻢ ﻟﻴﺪﻉ ﻭﻟﻴﺨﻄﺐ ﺑﺨﻄﺒﺔ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺍﻟﻤﺮﻭﻳﺔ ﻋﻦ ﺃﻣﻴﺮ‬
‫ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫ﺑﺎﺏ ﻧﻮﺍﻓﻞ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﺍﻟﻤﺮﻏﺒﺔ ﻓﻴﻬﺎ‬
‫ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻣﻦ ﺃﻭﻝ ﻟﻴﻠﺔ ﻓﻴﻪ‬
‫ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺸﻬﺮ ﺯﻳﺎﺩﺓ ﺃﻟﻒ ﺭﻛﻌﺔ ﻋﻠﻰ ﻧﻮﺍﻓﻠﻪ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺸﻬﻮﺭ‪.‬‬
‫ﻳﺼﻠﻲ ﻓﻲ ﺗﺴﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﻣﻨﻪ ﻓﻲ ﻛﻞ ﻟﻴﻠﺔ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ‪:‬‬
‫ﺛﻤﺎﻧﻲ ﺭﻛﻌﺎﺕ ﺑﻌﺪ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ‬

‫)‪(١٣٩‬‬
 ‫ﺍﻵﺧﺮﺓ ﻗﺒﻞ ﺍﻟﻮﺗﻴﺮﺓ‪ ،‬ﻭﻳﺨﺘﻢ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻮﺗﻴﺮﺓ‪ .‬ﻭﻓﻲ ﻟﻴﻠﺔ ﺗﺴﻊ‬
‫ﻋﺸﺮﺓ ﻣﺎﺋﺔ ﺭﻛﻌﺔ‪ ،‬ﻭﻓﻲ ﻟﻴﻠﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪،‬‬
‫ﻭﻓﻲ ﻟﻴﻠﺔ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻭﻳﺼﻠﻲ ﻓﻲ ﺛﻤﺎﻥ ﻟﻴﺎﻝ‬
‫ﻣﻦ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻓﻲ ﻛﻞ ﻟﻴﻠﺔ ﺛﻼﺛﻴﻦ ﺭﻛﻌﺔ‪ :‬ﻳﺼﻠﻲ ﺑﻌﺪ ﺍﻟﻤﻐﺮﺏ‬
‫ﺛﻤﺎﻧﻲ ﺭﻛﻌﺎﺕ ﻭﺍﺛﻨﺘﻴﻦ ﻭﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ .‬ﻭﺇﻥ‬
‫ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻠﻲ ﺑﻌﺪ ﺍﻟﻤﻐﺮﺏ ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ‬
‫ﺍﻵﺧﺮﺓ ﺛﻤﺎﻥ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ .‬ﻓﻬﺬﻩ ﺗﺴﻌﻤﺎﺋﺔ‬
‫ﻭﻋﺸﺮﻭﻥ ﺭﻛﻌﺔ‪.‬‬
‫ﻭﻳﺼﻠﻲ ﻓﻲ ﻛﻞ ﻳﻮﻡ ﺟﻤﻌﺔ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‬
‫ﻷﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﺭﻛﻌﺘﻴﻦ ﺻﻼﺓ ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﺭﺑﻊ‬
‫ﺭﻛﻌﺎﺕ ﺻﻼﺓ ﺟﻌﻔﺮ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‪ .‬ﻭﻳﺼﻠﻲ‬
‫ﻓﻲ ﻟﻴﻠﺔ ﺁﺧﺮ ﺟﻤﻌﺔ ﻣﻦ ﺍﻟﺸﻬﺮ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﺻﻼﺓ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪،‬‬
‫ﻭﻓﻲ ﻋﺸﻴﺔ ﺗﻠﻚ ﺍﻟﺠﻤﻌﺔ ﻋﺸﺮﻳﻦ ﺭﻛﻌﺔ ﺻﻼﺓ ﻓﺎﻃﻤﺔ‪ ،‬ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺴﻼﻡ‪ .‬ﻓﻬﺬﻩ ﺗﻤﺎﻡ ﺃﻟﻒ ﺭﻛﻌﺔ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻳﻀﺎ ﺃﻥ ﻳﺼﻠﻲ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﺎﺋﺔ ﺭﻛﻌﺔ‪ :‬ﻳﻘﺮﺃ ﻓﻲ‬
‫ﻛﻞ ﺭﻛﻌﺔ ﺍﻟﺤﻤﺪ ﻣﺮﺓ ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻋﺸﺮﻳﻦ ﻣﺮﺓ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻲ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﺭﻛﻌﺘﺎﻥ‪ :‬ﻳﻘﺮﺃ ﻓﻲ ﺃﻭﻝ ﺭﻛﻌﺔ‬
‫ﻣﻨﻬﻤﺎ ﺍﻟﺤﻤﺪ ﻣﺮﺓ ﻭﺃﻟﻒ ﻣﺮﺓ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ "‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺍﻟﺤﻤﺪ ﻣﺮﺓ ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻓﺄﻣﺎ ﺻﻼﺓ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻓﺈﻧﻬﺎ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺑﺘﺴﻠﻴﻤﺘﻴﻦ‪:‬‬

‫)‪(١٤٠‬‬
 ‫ﻳﻘﺮﺃ ﻓﻲ ﻛﻞ ﺭﻛﻌﺔ ﺍﻟﺤﻤﺪ ﻣﺮﺓ‪ ،‬ﻭﺧﻤﺴﻴﻦ ﻣﺮﺓ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ‬
‫ﺃﺣﺪ "‪.‬‬
‫ﻭﺻﻼﺓ ﻓﺎﻃﻤﺔ‪ ،‬ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺭﻛﻌﺘﺎﻥ‪ :‬ﻳﻘﺮﺃ ﻓﻲ ﺍﻷﻭﻟﻰ‬
‫ﻣﻨﻬﻤﺎ ﺍﻟﺤﻤﺪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭ " ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ " ﻣﺎﺋﺔ ﻣﺮﺓ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺍﻟﺤﻤﺪ ﻣﺮﺓ ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻣﺎﺋﺔ ﻣﺮﺓ‪.‬‬
‫ﻭﺻﻼﺓ ﺟﻌﻔﺮ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺑﺜﻼﺛﻤﺎﺋﺔ ﻣﺮﺓ " ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ‪،‬‬
‫ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺃﻛﺒﺮ "‪ :‬ﻳﺒﺘﺪﻱ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻓﻴﻘﺮﺃ ﺍﻟﺤﻤﺪ ﻭﻳﻘﺮﺃ ﻓﻲ ﺍﻷﻭﻟﻰ ﻣﻨﻬﻤﺎ " ﺇﺫﺍ ﺯﻟﺰﻟﺖ "‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ‬
‫ﻣﻨﻬﺎ‪ ،‬ﺳﺒﺢ ﺧﻤﺲ ﻋﺸﺮﺓ ﻣﺮﺓ‪ ،‬ﺛﻢ ﻟﻴﺮﻛﻊ‪ ،‬ﻭﻳﻘﻮﻝ ﺫﻟﻚ‬
‫ﻋﺸﺮﺍ‪ .‬ﻓﺈﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ‪ ،‬ﻗﺎﻟﻪ ﻋﺸﺮﺍ‪ .‬ﻓﺈﺫﺍ ﺳﺠﺪ‪ ،‬ﻗﺎﻟﻪ ﻋﺸﺮﺍ‪.‬‬
‫ﻓﺈﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻗﺎﻟﻪ ﻋﺸﺮﺍ‪ .‬ﻓﺈﺫﺍ ﺳﺠﺪ ﺍﻟﺜﺎﻧﻴﺔ‪،‬‬
‫ﻗﺎﻟﻪ ﻋﺸﺮﺍ‪ .‬ﻓﺈﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﺛﺎﻧﻴﺎ‪ ،‬ﻗﺎﻟﻪ ﻋﺸﺮﺍ‪ .‬ﻓﻬﺬﻩ‬
‫ﺧﻤﺲ ﻭﺳﺒﻌﻮﻥ ﻣﺮﺓ‪ .‬ﺛﻢ ﻟﻴﻨﻬﺾ ﺇﻟﻰ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻟﻴﺼﻞ ﺃﺭﺑﻊ‬
‫ﺭﻛﻌﺎﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒ‪ ،‬ﻭﻳﻘﺮﺃ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻭ " ﺍﻟﻌﺎﺩﻳﺎﺕ "‪،‬‬
‫ﻭﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ " ﺇﺫﺍ ﺟﺎﺀ ﻧﺼﺮ ﺍﻟﻠﻪ "‪ ،‬ﻭﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ "‬
‫ﻭﻳﻘﻮﻝ ﻓﻲ ﺁﺧﺮ ﺳﺠﺪﺓ ﻣﻨﻪ " ﻳﺎ ﻣﻦ ﻟﺒﺲ ﺍﻟﻌﺰ ﻭﺍﻟﻮﻗﺎﺭ " ﺇﻟﻰ ﺁﺧﺮ‬
‫ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﻐﺪﻳﺮ ﺇﺫﺍ ﺑﻘﻲ ﺇﻟﻰ ﺍﻟﺰﻭﺍﻝ‬
‫ﻧﺼﻒ ﺳﺎﻋﺔ ﺑﻌﺪ ﺃﻥ ﻳﻐﺘﺴﻞ ﺭﻛﻌﺘﻴﻦ‪ :‬ﻳﻘﺮﺃ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬
‫ﺍﻟﺤﻤﺪ ﻣﺮﺓ‪ ،‬ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻋﺸﺮ ﻣﺮﺍﺕ ﻭﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ‬

‫)‪(١٤١‬‬
 ‫ﻋﺸﺮ ﻣﺮﺍﺕ‪ ،‬ﻭ " ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ " ﻋﺸﺮ ﻣﺮﺍﺕ‪ .‬ﻓﺈﺫﺍ ﺳﻠﻢ‪ ،‬ﺩﻋﺎ‬
‫ﺑﻌﺪﻫﻤﺎ ﺑﺎﻟﺪﻋﺎﺀ ﺍﻟﻤﻌﺮﻭﻑ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﻤﺒﻌﺚ‪ ،‬ﻭﻫﻮ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ‬
‫ﻭﺍﻟﻌﺸﺮﻭﻥ ﻣﻦ ﺭﺟﺐ‪ ،‬ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ :‬ﻳﻘﺮﺃ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻬﻤﺎ " ﺍﻟﺤﻤﺪ ﻭﻳﺲ "‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﻗﺮﺃ ﻣﺎ ﺳﻬﻞ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺍﻟﺴﻮﺭ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻨﻬﺎ‪ ،‬ﺟﻠﺲ ﻓﻲ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﻗﺮﺃ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‬
‫ﺳﻮﺭﺓ ﺍﻟﺤﻤﺪ‪ ،‬ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻤﻌﻮﺫﺗﻴﻦ‪،‬‬
‫ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ .‬ﺛﻢ ﻳﻘﻮﻝ‪ " :‬ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ‪،‬‬
‫ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺃﻛﺒﺮ " ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ ،‬ﻭ‬
‫ﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻪ ﺍﻟﻠﻪ ﻻ ﺃﺷﺮﻙ ﺑﻪ ﺷﻴﺌﺎ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻲ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪:‬‬
‫ﻳﻘﺮﺃ ﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺍﻟﺤﻤﺪ ﻣﺮﺓ ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻣﺎﺋﺔ‬
‫ﻣﺮﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻣﺮﺍ ﻣﻦ ﺍﻷﻣﻮﺭ ﻟﺪﻳﻨﻪ ﺃﻭ ﺩﻧﻴﺎﻩ‪ ،‬ﻳﺴﺘﺤﺐ‬
‫ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ‪ :‬ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﺴﻮﺭ‪ ،‬ﻭﻳﻘﻨﺖ‬
‫ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻓﺈﺫﺍ ﺳﻠﻢ‪ ،‬ﺩﻋﺎ ﺑﻤﺎ ﺃﺭﺍﺩ‪ ،‬ﺛﻢ ﻟﻴﺴﺠﺪ ﻭﻟﻴﺴﺘﺨﺮ‬
‫ﺍﻟﻠﻪ ﻓﻲ ﺳﺠﻮﺩﻩ ﻣﺎﺋﺔ ﻣﺮﺓ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﺃﺳﺘﺨﻴﺮ ﺍﻟﻠﻪ ﻓﻲ ﺟﻤﻴﻊ‬
‫ﺃﻣﻮﺭﻱ "‪ ،‬ﺛﻢ ﻳﻤﻀﻲ ﻓﻲ ﺣﺎﺟﺘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻏﺮﺽ ﻟﻺﻧﺴﺎﻥ ﺣﺎﺟﺔ‪ ،‬ﻓﻠﻴﺼﻢ ﺍﻷﺭﺑﻌﺎﺀ ﻭﺍﻟﺨﻤﻴﺲ‬
‫ﻭﺍﻟﺠﻤﻌﺔ‪ ،‬ﺛﻢ ﻟﻴﺒﺮﺯ ﺗﺤﺖ ﺍﻟﺴﻤﺎﺀ ﻓﻲ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻭﻟﻴﺼﻞ‬

‫)‪(١٤٢‬‬
 ‫ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ ﺑﻌﺪ ﺍﻟﺤﻤﺪ ﻣﺄﺗﻲ ﻣﺮﺓ ﻭﻋﺸﺮ ﻣﺮﺍﺕ " ﻗﻞ‬
‫ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ " ﻋﻠﻰ ﺗﺮﻳﺐ ﺻﻼﺓ ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺠﻌﻞ ﺑﺪﻝ‬
‫ﺍﻟﺘﺴﺒﻴﺢ ﻓﻲ ﺻﻼﺓ ﺟﻌﻔﺮ‪ ،‬ﺧﻤﺲ ﻋﺸﺮﺓ ﻣﺮﺓ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ "‬
‫ﻓﻲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻭﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻨﻬﺎ ﺳﺄﻝ‬
‫ﺍﻟﻠﻪ ﺣﺎﺟﺘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻀﻴﺖ ﺣﺎﺟﺘﻪ‪ ،‬ﻓﻠﻴﺼﻞ ﺭﻛﻌﺘﻴﻦ ﺷﻜﺮﺍ ﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ :‬ﻳﻘﺮﺃ‬
‫ﻓﻴﻬﻤﺎ ﺍﻟﺤﻤﺪ ﻭ " ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ " ﺃﻭ ﺳﻮﺭﺓ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ "‪ ،‬ﺛﻢ‬
‫ﻟﻴﺸﻜﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻣﺎ ﺃﻧﻌﻢ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺑﻌﺪ‬
‫ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻤﻮﺗﻰ‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ ﻓﺮﻳﻀﺔ‪ .‬ﻭﻓﺮﺿﻪ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﺇﺫﺍ ﻗﺎﻡ‬
‫ﺑﻪ ﺍﻟﺒﻌﺾ‪ ،‬ﺳﻘﻂ ﻋﻦ ﺍﻟﺒﺎﻗﻴﻦ‪ .‬ﻭﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻲ ﺫﻟﻚ‪،‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﺭﺟﻼ ﺃﻭ ﺍﻣﺮﺃﺓ‪ ،‬ﺣﺮﺍ ﺃﻭ ﻋﺒﺪﺍ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ‬
‫ﺳﺖ ﺳﻨﻴﻦ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻥ ﻧﻘﺺ ﺳﻨﻪ‬
‫ﻋﻦ ﺳﺖ ﺳﻨﻴﻦ‪ ،‬ﻟﻢ ﺗﺠﺐ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻳﺼﻠﻰ ﻋﻠﻴﻪ‬
‫ﺍﺳﺘﺤﺒﺎﺑﺎ ﻭﺗﻘﻴﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﻀﺮ ﺍﻟﻘﻮﻡ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﺘﻘﺪﻡ ﺃﻭﻟﻰ ﺍﻟﻨﺎﺱ ﺑﻪ‪،‬‬
‫ﺃﻭ ﻣﻦ ﻳﺄﻣﺮﻩ ﺍﻟﻮﻟﻲ ﺑﺬﻟﻚ‪ .‬ﻭﺇﻥ ﺣﻀﺮ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﻛﺎﻥ ﺃﻭﻟﻰ‬
‫ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﺣﻀﺮ ﺭﺟﻞ ﻣﻦ ﺑﻨﻲ ﻫﺎﺷﻢ ﻣﻌﺘﻘﺪ ﻟﻠﺤﻖ‪،‬‬

‫)‪(١٤٣‬‬
 ‫ﻛﺎﻥ ﺃﻳﻀﺎ ﺃﻭﻟﻰ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﻗﺪﻣﻪ ﺍﻟﻮﻟﻲ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ‬
‫ﺗﻘﺪﻳﻤﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﺘﻘﺪﻡ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﻟﺰﻭﺝ ﺃﺣﻖ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺃﺧﻴﻬﺎ ﻭﺃﺑﻴﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ‪ ،‬ﻓﻠﻴﺘﻘﺪﻡ ﺍﻹﻣﺎﻡ ﻭﻳﻘﻒ ﺍﻟﺒﺎﻗﻮﻥ ﺧﻠﻔﻪ‬
‫ﺻﻔﻮﻓﺎ ﺃﻭ ﺻﻔﺎ ﻭﺍﺣﺪﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﻧﺴﺎﺀ‪ ،‬ﻓﻠﻴﻘﻔﻦ ﺁﺧﺮ‬
‫ﺍﻟﺼﻔﻮﻑ‪ ،‬ﻓﻼ ﻳﺨﺘﻠﻄﻦ ﺑﺎﻟﺮﺟﺎﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻬﻦ ﺣﺎﺋﺾ‪،‬‬
‫ﻓﻠﺘﻘﻒ ﻭﺣﺪﻫﺎ ﻓﻲ ﺻﻒ ﺑﺎﺭﺯﺓ ﻋﻨﻬﻦ ﻭﻋﻨﻬﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻳﺼﻠﻲ‬
‫ﻋﻠﻰ ﺍﻟﻤﻴﺖ ﻧﻔﺴﻴﻦ‪ ،‬ﻓﻠﻴﺘﻘﺪﻡ ﻭﺍﺣﺪ ﻭﻳﻘﻒ ﺍﻵﺧﺮ ﺧﻠﻔﻪ ﺳﻮﺍﺀ‪،‬‬
‫ﻭﻻ ﻳﻘﻒ ﻋﻠﻰ ﺟﻨﺒﻪ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻒ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻟﺠﻨﺎﺯﺓ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﻟﺮﺟﻞ‪،‬‬
‫ﻋﻨﺪ ﻭﺳﻄﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻻﻣﺮﺃﺓ‪ ،‬ﻋﻨﺪ ﺻﺪﺭﻫﺎ‪ .‬ﻭﺇﺫﺍ ﺍﺟﺘﻤﻊ‬
‫ﺟﻨﺎﺯﺓ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻓﻠﺘﻘﺪﻡ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﺠﻌﻞ ﺍﻟﺮﺟﻞ‬
‫ﻣﻤﺎ ﻳﻠﻴﻬﺎ‪ ،‬ﻭﻳﻘﻒ ﺍﻹﻣﺎﻡ ﻋﻨﺪ ﺍﻟﺮﺟﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ‬
‫ﻭﺻﺒﻲ‪ ،‬ﻓﻠﻴﻘﺪﻡ ﺍﻟﺼﺒﻲ‪ ،‬ﺛﻢ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺛﻢ ﺍﻟﺮﺟﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻣﻌﻬﻢ ﻋﺒﺪ ﻓﻠﻴﻘﺪﻡ ﺃﻭﻻ ﺍﻟﺼﺒﻲ‪ ،‬ﺛﻢ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺛﻢ ﺍﻟﻌﺒﺪ‪ ،‬ﺛﻢ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻳﻘﻒ ﺍﻹﻣﺎﻡ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﻭﻳﺼﻠﻲ ﻋﻠﻴﻬﻢ ﺻﻼﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ‪ ،‬ﺇﻥ ﺯﺍﺩﻭﺍ ﻓﻲ ﺍﻟﻐﺪﺩ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺗﺮﺗﻴﺒﻬﻢ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻦ ﺍﻹﻣﺎﻡ ﻭﺑﻴﻦ ﺍﻟﺠﻨﺎﺯﺓ ﺷﺊ ﻳﺴﻴﺮ‪ ،‬ﻭﻻ‬
‫ﻳﺒﻌﺪ ﻣﻨﻬﺎ‪ .‬ﻭﻟﻴﺘﺤﻘﻖ ﻋﻨﺪ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﻧﻌﻼﻥ‪.‬‬

‫)‪(١٤٤‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻧﻌﻞ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻋﻠﻴﻪ ﺧﻒ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ‬
‫ﻛﺬﻟﻚ‪.‬‬
‫ﺛﻢ ﻳﺮﻓﻊ ﺍﻹﻣﺎﻡ ﻳﺪﻩ ﺑﺎﻟﺘﻜﺒﻴﺮ‪ ،‬ﻭﻳﻜﺒﺮ ﺧﻤﺲ ﺗﻜﺒﻴﺮﺍﺕ‪،‬‬
‫ﻳﺮﻓﻊ ﻳﺪﻩ ﻓﻲ ﺃﻭﻝ ﺗﻜﺒﻴﺮﺓ ﻣﻨﻬﺎ ﺣﺴﺐ‪ ،‬ﻭﻻ ﻳﺮﻓﻊ ﻓﻴﻤﺎ ﻋﺪﺍﻫﺎ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻷﻓﻀﻞ‪ .‬ﻓﺈﻥ ﺭﻓﻊ ﻳﺪﻩ ﻓﻲ ﺍﻟﺘﻜﺒﻴﺮﺍﺕ ﻛﻠﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﺇﺫﺍ ﻛﺒﺮ ﺍﻷﻭﻟﺔ‪ ،‬ﻓﻠﻴﺸﻬﺪ‪ :‬ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ .‬ﻭﺃﻥ‬
‫ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺛﻢ ﻳﻜﺒﺮ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻭﺁﻟﻪ‪،‬‬
‫ﺛﻢ ﻳﻜﺒﺮ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻳﺪﻋﻮﺍ ﻟﻠﻤﺆﻣﻨﻴﻦ‪ ،‬ﺛﻢ ﻳﻜﺒﺮ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻳﺪﻋﻮﺍ‬
‫ﻟﻠﻤﻴﺖ ﺇﻥ ﻛﺎﻥ ﻣﺆﻣﻨﺎ‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻧﺎﺻﺒﺎ ﻣﻌﻠﻨﺎ ﺑﺬﻟﻚ‪ ،‬ﻟﻌﻨﻪ ﻓﻲ‬
‫ﺻﻼﺗﻪ‪ ،‬ﻭﺗﺒﺮﺃ ﻣﻨﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﻀﻌﻔﺎ ﻓﻠﻴﻘﻞ‪ " :‬ﺭﺑﻨﺎ ﺍﻏﻔﺮ‬
‫ﻟﻠﺬﻳﻦ ﺗﺎﺑﻮﺍ " ﺇﻟﻰ ﺁﺧﺮ ﺍﻵﻳﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻻ ﻋﺮﻑ ﻣﺬﻫﺒﻪ‪،‬‬
‫ﻓﻠﻴﺪﻉ ﺍﻟﻠﻪ ﺃﻥ ﻳﺤﺸﺮﻩ ﻣﻊ ﻣﻦ ﻛﺎﻥ ﻳﺘﻮﻻﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻃﻔﻼ‬
‫ﻓﻠﻴﺴﺄﻝ ﺍﻟﻠﻪ ﺃﻥ ﻳﺠﻌﻠﻪ ﻟﻪ ﻭﻷﺑﻮﻳﻪ ﻓﺮﻃﺎ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻛﺒﺮ ﺍﻟﺨﺎﻣﺴﺔ‪.‬‬
‫ﻭﻻ ﻳﺒﺮﺡ ﻣﻦ ﻣﻜﺎﻧﻪ ﺣﺘﻰ ﺗﺮﻓﻊ ﺍﻟﺠﻨﺎﺯﺓ‪ ،‬ﻓﻴﺮﺍﻫﺎ ﻋﻠﻰ ﺃﻳﺪﻱ‬
‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻣﻦ ﻓﺎﺗﻪ ﺷﺊ ﻣﻦ ﺍﻟﺘﻜﺒﻴﺮﺍﺕ‪ ،‬ﻓﻠﻴﺘﻤﻪ ﻋﻨﺪ ﻓﺮﺍﻍ‬
‫ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻟﺼﻼﺓ ﻣﺘﺘﺎﺑﻌﺔ‪ .‬ﻓﺈﻥ ﺭﻓﻌﺖ ﺍﻟﺠﻨﺎﺯﺓ‪ ،‬ﻛﺒﺮ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺮﻓﻮﻋﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ ﺑﻠﻐﺖ ﺇﻟﻰ ﺍﻟﻘﺒﺮ‪،‬‬
‫ﻛﺒﺮ ﻋﻠﻰ ﺍﻟﻘﺒﺮ ﻣﺎ ﺑﻘﻲ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﻣﻦ ﻛﺒﺮ ﺗﻜﺒﻴﺮﺓ ﻗﺒﻞ‬

‫)‪(١٤٥‬‬
 ‫ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻠﻴﻌﺪﻫﺎ ﻣﻊ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﻣﻦ ﻓﺎﺗﺘﻪ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻰ‬
‫ﺍﻟﻘﺒﺮ ﺑﻌﺪ ﺍﻟﺪﻓﻦ ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺍﻟﺼﻼﺓ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﻭﺍﺣﺪﺓ ﻣﺮﺗﻴﻦ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻰ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ ﺃﻱ ﻭﻗﺖ ﻛﺎﻥ ﻣﻦ ﻟﻴﻞ‬
‫ﺃﻭ ﻧﻬﺎﺭ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻭﻗﺖ ﻓﺮﻳﻀﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻭﻗﺖ ﻓﺮﻳﻀﺔ‪،‬‬
‫ﺑﺪﺉ ﺑﺎﻟﻔﺮﺽ ﺛﻢ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻤﻴﺖ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻴﺖ‬
‫ﻣﺒﻄﻮﻧﺎ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻤﻦ ﻳﺨﺎﻑ ﻋﻠﻴﻪ ﺍﻟﺤﻮﺍﺩﺙ‪ ،‬ﻓﺈﻧﻪ ﻳﺒﺪﺃ‬
‫ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﺑﺼﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺋﺰ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‪ .‬ﻭﺇﻥ ﺻﻠﻲ ﻋﻠﻴﻬﺎ‬
‫ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ ﺍﻟﻤﺨﺘﺼﺔ ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﻣﺘﻰ ﺻﻠﻲ ﻋﻠﻰ‬
‫ﺟﻨﺎﺯﺓ‪ ،‬ﺛﻢ ﺗﺒﻴﻦ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﻣﻘﻠﻮﺑﺔ‪ ،‬ﺳﻮﻳﺖ‪ ،‬ﻭﺃﻋﻴﺪ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﺼﻼﺓ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺪﻓﻦ‪ .‬ﻓﺈﻥ ﺩﻓﻦ‪ ،‬ﻓﻘﺪ ﻣﻀﺖ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻻ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ ﺇﻻ ﻋﻠﻰ ﻃﻬﺮ‪.‬‬
‫ﻓﺈﻥ ﻓﺎﺟﺄﺗﻪ ﺟﻨﺎﺯﺓ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﻃﻬﺎﺭﺓ‪ ،‬ﺗﻴﻤﻢ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ‪ ،‬ﺻﻠﻰ ﻋﻠﻴﻬﺎ ﺑﻐﻴﺮ ﻃﻬﺮ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﻣﻦ‬
‫ﻛﺎﻥ ﺟﻨﺒﺎ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﺋﻀﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻴﺎ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﻏﻴﺮ ﺍﻏﺘﺴﺎﻝ‪ .‬ﻓﺈﻥ ﺗﻤﻜﻨﺎ ﻣﻦ ﺍﻻﻏﺘﺴﺎﻝ‪ ،‬ﺍﻏﺘﺴﻼ‪ ،‬ﻓﺈﻥ‬
‫ﺫﻟﻚ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺒﺮ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ ﺗﻜﺒﻴﺮﺓ ﺃﻭ ﺗﻜﺒﻴﺮﺗﻴﻦ‪،‬‬

‫)‪(١٤٦‬‬
‫ﻭﺃﺣﻀﺮﺕ ﺟﻨﺎﺯﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﻬﻮ ﻣﺨﻴﺮ ﺑﻴﻦ ﺃﻥ ﻳﺘﻢ ﺧﻤﺲ ﺗﻜﺒﻴﺮﺍﺕ‬
‫ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ ﺍﻷﻭﻟﻰ‪ ،‬ﺛﻢ ﻳﺴﺘﺄﻧﻒ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺑﻴﻦ‬
‫ﺃﻥ ﻳﻜﺒﺮ ﺧﻤﺲ ﺗﻜﺒﻴﺮﺍﺕ ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺟﺰﺃﻩ ﺫﻟﻚ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻤﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺣﻀﺮ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻟﻠﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻤﻴﺖ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﻦ‬
‫ﺭﺟﻞ‪ ،‬ﻓﻠﺘﻘﻒ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﻓﻲ ﺍﻟﻮﺳﻂ‪ ،‬ﻭﺍﻟﺒﺎﻗﻴﺎﺕ ﻋﻦ ﻳﻤﻴﻨﻬﺎ‬
‫ﻭﺷﻤﺎﻟﻬﺎ ﻭﻳﺼﻠﻴﻦ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺻﻠﻮﺍ ﺟﻤﺎﻋﺔ ﻋﺮﺍﺓ ﻋﻠﻰ‬
‫ﺍﻟﺠﻨﺎﺯﺓ‪ ،‬ﻓﻼ ﻳﺘﻘﺪﻡ ﻣﻨﻬﻢ ﺃﺣﺪ‪ ،‬ﺑﻞ ﻳﻘﻒ ﻓﻲ ﺍﻟﻮﺳﻂ‪ ،‬ﻭﻳﻜﺒﺮ‪،‬‬
‫ﻭﻳﻜﺒﺮ ﺍﻟﺒﺎﻗﻮﻥ ﻣﻌﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﻋﺮﻳﺎﻧﺎ‪ ،‬ﺗﺮﻙ ﻓﻲ ﺍﻟﻘﺒﺮ‬
‫ﺃﻭﻻ‪ ،‬ﻭﻏﻄﻲ ﺳﻮﺃﺗﻪ‪ ،‬ﺛﻢ ﺻﻠﻲ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺩﻓﻦ‪.‬‬

‫)‪(١٤٧‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‬
‫ﺑﺎﺏ ﻣﺎﻫﻴﺔ ﺍﻟﺼﻮﻡ ﻭﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺫﻟﻚ‬
‫ﻭﻣﻦ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻮﻡ ﻓﻲ ﺍﻟﻠﻐﺔ ﻫﻮ ﺍﻻﻣﺴﺎﻙ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔ ﻛﺬﻟﻚ‪ ،‬ﺇﻻ‬
‫ﺃﻧﻪ ﺇﻣﺴﺎﻙ ﻋﻦ ﺃﺷﻴﺎﺀ ﻣﺨﺼﻮﺻﺔ ﻓﻲ ﺯﻣﺎﻥ ﻣﺨﺼﻮﺹ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻘﻊ ﺍﻻﻣﺴﺎﻙ ﻋﻨﻪ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﻳﺠﺐ ﺍﻻﻣﺴﺎﻙ‬
‫ﻋﻨﻪ‪ ،‬ﻭﺍﻵﺧﺮ ﺍﻷﻭﻟﻰ ﺍﻻﻣﺴﺎﻙ ﻋﻨﻪ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺠﺐ ﺍﻻﻣﺴﺎﻙ ﻋﻨﻪ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﻣﻨﻬﻤﺎ ﻣﺘﻰ‬
‫ﻟﻢ ﻳﻤﺴﻚ ﺍﻹﻧﺴﺎﻥ ﻋﻨﻪ‪ ،‬ﺑﻄﻞ ﺻﻮﻣﻪ‪ .‬ﻭﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ ﻣﺘﻰ ﻟﻢ‬
‫ﻳﻤﺴﻚ ﻋﻨﻪ‪ ،‬ﻛﺎﻥ ﻣﺄﺛﻮﻣﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺒﻄﻞ ﺫﻟﻚ ﺻﻮﻣﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺬﻱ ﻳﺠﺐ ﺍﻻﻣﺴﺎﻙ ﻋﻨﻪ ﻣﻤﺎ ﻳﺒﻄﻞ ﺍﻟﺼﻮﻡ ﺑﻔﻌﻠﻪ‪،‬‬
‫ﻓﻬﻮ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﺠﻤﺎﻉ ﻭﺍﻻﺭﺗﻤﺎﺱ ﻓﻲ ﺍﻟﻤﺎﺀ ﻭﺍﻟﻜﺬﺏ ﻋﻠﻰ‬
‫ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺍﺯﺩﺭﺍﺩ ﻛﻞ ﺷﺊ ﻳﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺤﻘﻨﺔ ﻭﺍﻟﻘﺊ ﻋﻠﻰ‬
‫ﻃﺮﻳﻖ ﺍﻟﻌﻤﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺠﺐ ﺍﻻﻣﺴﺎﻙ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺒﻄﻞ ﺍﻟﺼﻮﻡ ﺑﻔﻌﻠﻪ‬
‫ﻓﻬﻮ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻻﺻﻐﺎﺀ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺤﻞ‬

‫)‪(١٤٨‬‬
 ‫ﺍﻻﺻﻐﺎﺀ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻐﻨﺎﺀ ﻭﻗﻮﻝ ﺍﻟﻔﺤﺶ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﺑﻤﺎ ﻻ ﻳﺴﻮﻍ‬
‫ﺍﻟﺘﻜﻠﻢ ﺑﻪ‪ ،‬ﻭﻟﻤﺲ ﻣﺎ ﻻ ﻳﺤﻞ ﻣﻼﻣﺴﺘﻪ‪ ،‬ﻭﺍﻟﻤﺸﻲ ﺇﻟﻰ ﺍﻟﻤﻮﺍﺿﻊ‬
‫ﺍﻟﻤﻨﻬﻲ ﻋﻨﻬﺎ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﺍﻷﻭﻟﻰ ﺍﻻﻣﺴﺎﻙ ﻋﻨﻪ‪ ،‬ﻓﺎﻟﺘﺤﺎﺳﺪ ﻭﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻟﻤﻤﺎﺭﺍﺓ‬
‫ﻭﺇﻧﺸﺎﺩ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﻯ ﺫﻟﻚ ﻣﻤﺎ ﻧﺬﻛﺮﻩ ﻣﻦ ﺑﻌﺪ ﻓﻲ‬
‫ﺑﺎﺏ ﻣﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ ﻭﻣﺎ ﻻ ﻳﻔﺴﺪﻩ‪.‬‬
‫ﻭﺍﻟﺼﻮﻡ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻣﻔﺮﻭﺽ ﻭﻣﺴﻨﻮﻥ‪.‬‬
‫ﻓﺎﻟﻤﻔﺮﻭﺽ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻓﻀﺮﺏ ﻳﺠﺐ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻟﻤﻜﻠﻔﻴﻦ‬
‫ﻣﻊ ﺍﻟﺘﻤﻜﻦ ﻣﻨﻪ ﺑﺎﻻﻃﻼﻕ ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﺣﺼﻞ‬
‫ﻓﻴﻪ ﺳﺒﺐ ﻭﺟﻮﺑﻪ‪.‬‬
‫ﻓﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻫﻮ ﺻﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ .‬ﻓﺈﻧﻪ ﻳﻠﺰﻡ ﺻﻴﺎﻣﻪ ﻟﺴﺎﺋﺮ‬
‫ﺍﻟﻤﻜﻠﻔﻴﻦ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ ﻭﺍﻷﺣﺮﺍﺭ‪ ،‬ﻭﻳﺴﻘﻂ ﻓﺮﺿﻪ‬
‫ﻋﻤﻦ ﻟﻴﺲ ﺑﻜﺎﻣﻞ ﺍﻟﻌﻘﻞ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ ﻭﻏﻴﺮﻫﻤﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ‬
‫ﻳﺆﺧﺬ ﺍﻟﺼﺒﻴﺎﻥ ﺑﺎﻟﺼﻴﺎﻡ ﺇﺫﺍ ﺃﻃﺎﻗﻮﻩ‪ ،‬ﻭﺑﻠﻐﻮﺍ ﺗﺴﻊ ﺳﻨﻴﻦ ﻭﺇﻥ ﻟﻢ‬
‫ﻳﻜﻦ ﺫﻟﻚ ﻭﺍﺟﺒﺎ ﻋﻠﻴﻬﻢ‪ .‬ﻭﻳﺴﻘﻂ ﻓﺮﺽ ﺍﻟﺼﻴﺎﻡ ﻋﻦ ﺍﻟﻌﺎﺟﺰ ﻋﻨﻪ ﺑﻤﺮﺽ‬
‫ﺃﻭ ﻛﺒﺮ ﺃﻭ ﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻫﻤﺎ ﻣﻤﺎ ﺳﻨﺒﻴﻨﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﺇﻥ ﺷﺎﺀ‬
‫ﺍﻟﻠﻪ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻴﺎﻡ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻣﻨﻬﻢ ﻣﻦ ﺇﺫﺍ ﻟﻢ‬
‫ﻳﺼﻢ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺓ ﺃﻭ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﻣﻨﻬﻢ‬
‫ﻣﻦ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺫﻟﻚ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺫﻟﻚ‪ ،‬ﻛﻞ ﻣﻦ‬

‫)‪(١٤٩‬‬
 ‫ﻛﺎﻥ ﻇﺎﻫﺮﻩ ﻇﺎﻫﺮ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺠﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻫﻢ ﺍﻟﻜﻔﺎﺭ‬
‫ﻣﻦ ﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﻣﻦ ﺧﺎﻟﻒ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﻮﻡ ﻭﺍﺟﺒﺎ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺈﻧﻤﺎ ﻳﺠﺐ ﺑﺸﺮﻁ ﺍﻹﺳﻼﻡ‪ .‬ﻓﻤﺘﻰ ﻳﺼﻮﻣﻮﻩ‪ ،‬ﻟﻢ‬
‫ﻳﻠﺰﻣﻬﻢ‪ .‬ﺍﻟﻘﻀﺎﺀ ﻭﻻ ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻣﺜﻞ ﺻﻮﻡ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﻣﺎ ﻳﺠﺮﻱ‬
‫ﻣﺠﺮﺍﻫﻤﺎ ﻭﻧﺤﻦ ﻧﺒﻴﻦ ﻛﻞ ﺫﻟﻚ ﻓﻲ ﺃﺑﻮﺍﺑﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﺑﺎﺏ ﻋﻼﻣﺔ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻛﻴﻔﻴﺔ ﺍﻟﻌﺰﻡ ﻋﻠﻴﻪ‬
‫ﻭﻭﻗﺖ ﻓﺮﺽ ﺍﻟﺼﻮﻡ ﻭﻭﻗﺖ ﺍﻻﻓﻄﺎﺭ‬
‫ﻋﻼﻣﺔ ﺍﻟﺸﻬﻮﺭ ﺭﺅﻳﺔ ﺍﻟﻬﻼﻝ ﻣﻊ ﺯﻭﺍﻝ ﺍﻟﻌﻮﺍﺭﺽ ﻭﺍﻟﻤﻮﺍﻧﻊ‪.‬‬
‫ﻓﻤﺘﻰ ﺭﺃﻳﺖ ﺍﻟﻬﻼﻝ ﻓﻲ ﺍﺳﺘﻘﺒﺎﻝ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﺼﻢ ﺑﻨﻴﺔ ﺍﻟﻔﺮﺽ‬
‫ﻣﻦ ﺍﻟﻐﺪ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﺮﻩ ﻟﺘﺮﻛﻚ ﺍﻟﺘﺮﺍﺋﻲ ﻟﻪ‪ ،‬ﻭﺭﺅﻱ ﻓﻲ ﺍﻟﺒﻠﺪ ﺭﺅﻳﺔ‬
‫ﺷﺎﺋﻌﺔ‪ ،‬ﻭﺟﺐ ﺃﻳﻀﺎ ﻋﻠﻴﻚ ﺍﻟﺼﻮﻡ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﻋﻠﺔ‪،‬‬
‫ﻭﻟﻢ ﻳﺮﻩ ﺟﻤﻴﻊ ﺃﻫﻞ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﺭﺁﻩ ﺧﻤﺴﻮﻥ ﻧﻔﺴﺎ‪ ،‬ﻭﺟﺐ ﺃﻳﻀﺎ‬
‫ﺍﻟﺼﻮﻡ‪ .‬ﻭﻻ ﻳﺠﺐ ﺍﻟﺼﻮﻡ ﺇﺫﺍ ﺭﺁﻩ ﻭﺍﺣﺪ ﺃﻭ ﺍﺛﻨﺎﻥ‪ ،‬ﺑﻞ ﻳﻠﺰﻡ‬
‫ﻓﺮﺿﻪ ﻟﻤﻦ ﺭﺁﻩ ﺣﺴﺐ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻏﻴﺮﻩ ﺷﺊ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﻋﻠﺔ‪ ،‬ﻭﻟﻢ ﻳﺮ ﻓﻲ ﺍﻟﺒﻠﺪ ﺍﻟﻬﻼﻝ ﺃﺻﻼ‪،‬‬
‫ﻭﺭﺃﻩ ﺧﺎﺭﺝ ﺍﻟﺒﻠﺪ ﺷﺎﻫﺪﺍﻥ ﻋﺪﻻﻥ‪ ،‬ﻭﺟﺐ ﺃﻳﻀﺎ ﺍﻟﺼﻮﻡ‪ .‬ﻭﺇﻥ ﻟﻢ‬

‫)‪(١٥٠‬‬
 ‫ﻳﻜﻦ ﻫﻨﺎﻙ ﻋﻠﺔ‪ ،‬ﻭﻃﻠﺐ ﻓﻠﻢ ﻳﺮ ﺍﻟﻬﻼﻝ‪ ،‬ﻟﻢ ﻳﺠﺐ ﺍﻟﺼﻮﻡ ﺇﻻ‬
‫ﺃﻥ ﻳﺸﻬﺪ ﺧﻤﺴﻮﻥ ﻧﻔﺴﺎ ﻣﻦ ﺧﺎﺭﺝ ﺍﻟﺒﻠﺪ ﺃﻧﻬﻢ ﺭﺃﻭﻩ‪.‬‬
‫ﻭﻣﺘﻰ ﻟﻢ ﻳﺮ ﺍﻟﻬﻼﻝ ﻓﻲ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻟﻢ ﻳﺠﺊ ﻣﻦ ﺍﻟﺨﺎﺭﺝ ﻣﻦ‬
‫ﻳﺨﺒﺮ ﺑﺮﺅﻳﺘﻪ‪ ،‬ﻋﺪﺩﺕ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﻤﺎﺿﻲ ﺛﻼﺛﻴﻦ ﻳﻮﻣﺎ‪ ،‬ﻭﺻﻤﺖ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺑﻨﻴﺔ ﺍﻟﻔﺮﺽ‪ .‬ﻓﺈﻥ ﺛﺒﺖ ﺑﻌﺪ ﺫﻟﻚ ﺑﻴﻨﺔ ﻋﺎﺩﻟﺔ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ‬
‫ﺭﺅﻱ ﺍﻟﻬﻼﻝ ﻗﺒﻠﻪ ﺑﻴﻮﻡ‪ ،‬ﻗﻀﻴﺖ ﻳﻮﻣﺎ ﺑﺪﻟﻪ‪.‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺼﻮﻡ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﺸﻚ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺷﻌﺒﺎﻥ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻣﺖ ﻟﻪ ﺍﻟﺒﻴﻨﺔ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻘﺪ ﻭﻓﻖ ﻟﻪ‪،‬‬
‫ﻭﺃﺟﺰﺃ ﻋﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻀﺎﺀ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻤﻪ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺼﻮﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺼﻮﻣﻪ ﻭﻫﻮ ﺷﺎﻙ ﻓﻴﻪ ﻻ ﻳﻨﻮﻱ‬
‫ﺑﻪ ﺻﻴﺎﻡ ﻳﻮﻡ ﻣﻦ ﺷﻌﺒﺎﻥ‪ .‬ﻓﺈﻥ ﺻﺎﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ .‬ﺛﻢ ﺍﻧﻜﺸﻒ‬
‫ﻟﻪ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻟﻢ ﻳﺠﺰﺀ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﻭﺍﻟﻨﻴﺔ ﻭﺍﺟﺒﺔ ﻓﻲ ﺍﻟﺼﻴﺎﻡ‪ .‬ﻭﻳﻜﻔﻲ ﻓﻲ ﻧﻴﺔ ﺻﻴﺎﻡ ﺍﻟﺸﻬﺮ‬
‫ﻛﻠﻪ ﺃﻥ ﻳﻨﻮﻱ ﻓﻲ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻳﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻳﺼﻮﻡ ﺍﻟﺸﻬﺮ‬
‫ﻛﻠﻪ‪ .‬ﻭﺇﻥ ﺟﺪﺩ ﺍﻟﻨﻴﺔ ﻓﻲ ﻛﻞ ﻳﻮﻡ ﻋﻠﻰ ﺍﻻﺳﺘﻴﻨﺎﻑ‪ ،‬ﻛﺎﻥ‬
‫ﺃﻓﻀﻞ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻠﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ ﻧﺴﻲ ﺃﻥ‬
‫ﻳﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺼﻮﻡ ﻓﻲ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺫﻛﺮ ﻓﻲ ﺑﻌﺾ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺟﺪﺩ‬
‫ﺍﻟﻨﻴﺔ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻋﺰﻣﻪ ﻗﺒﻞ‬

‫)‪(١٥١‬‬
 ‫ﺣﻀﻮﺭ ﺍﻟﺸﻬﺮ ﺻﻴﺎﻡ ﺍﻟﺸﻬﺮ ﺇﺫﺍ ﺣﻀﺮ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ ﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻜﻦ ﺫﻟﻚ ﻓﻲ ﻋﺰﻣﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺻﺎﻡ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﺸﻚ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﺛﻢ ﻋﻠﻢ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ‬
‫ﻛﺎﻥ ﻓﻲ ﻣﻮﺿﻊ ﻻ ﻃﺮﻳﻖ ﻟﻪ ﺇﻟﻰ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸﻬﺮ‪ ،‬ﻓﺘﻮﺧﻰ ﺷﻬﺮﺍ‬
‫ﻓﺼﺎﻣﻪ‪ ،‬ﻓﻮﺍﻓﻖ ﺫﻟﻚ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺑﻌﺪﻩ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ‬
‫ﻋﻦ ﺍﻟﻔﺮﺽ‪ .‬ﻭﺇﻥ ﺍﻧﻜﺸﻒ ﻟﻪ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺻﺎﻡ ﻗﺒﻞ ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﺳﺘﻴﻨﺎﻑ ﺍﻟﺼﻮﻡ ﻭﻗﻀﺎﺅﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﻮﻯ ﺍﻹﻧﺴﺎﻥ ﺍﻻﻓﻄﺎﺭ ﻳﻮﻡ ﺍﻟﺸﻚ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺃﻧﻪ ﻳﻮﻡ ﻣﻦ‬
‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺟﺪﺩ ﺍﻟﻨﻴﺔ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪،‬‬
‫ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﻓﻌﻞ ﻣﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺗﻨﺎﻭﻝ ﻣﺎ ﻳﻔﺴﺪ‬
‫ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺃﻣﺴﻚ ﺑﻘﻴﺔ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ‬
‫ﺇﻻ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‪ ،‬ﺃﻣﺴﻚ ﺑﻘﻴﺔ ﺍﻟﻨﻬﺎﺭ ﻋﻤﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ ﺍﻻﻣﺴﺎﻙ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻫﻮ‬
‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺍﻟﻤﻌﺘﺮﺽ ﺍﻟﺬﻱ ﻳﺠﺐ ﻋﻨﺪﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﺪ ﺑﻴﻨﺎﻩ‬
‫ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻣﺤﻠﻞ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻓﺈﻧﻪ ﻣﺤﻠﻞ ﺇﻟﻰ ﻗﺒﻞ ﺫﻟﻚ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺘﻤﻜﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻻﻏﺘﺴﺎﻝ‪ .‬ﻓﺈﻥ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ‪ ،‬ﻭﺧﺸﻲ ﺃﻥ ﻳﻠﺤﻘﻪ‬
‫ﺍﻟﻔﺠﺮ ﻗﺒﻞ ﺍﻟﻐﺴﻞ‪ ،‬ﻟﻢ ﻳﺤﻞ ﻟﻪ ﺫﻟﻚ‪.‬‬

‫)‪(١٥٢‬‬
 ‫ﻭﻭﻗﺖ ﺍﻻﻓﻄﺎﺭ ﺳﻘﻮﻁ ﺍﻟﻘﺮﺹ‪ .‬ﻭﻋﻼﻣﺘﻪ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺯﻭﺍﻝ‬
‫ﺍﻟﺤﻤﺮﺓ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻤﺸﺮﻕ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻻ ﻳﻔﻄﺮ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺴﺘﻄﻊ ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺻﻠﻰ ﺍﻟﻔﺮﺽ‪ ،‬ﻭﺃﻓﻄﺮ‪ ،‬ﺛﻢ ﻋﺎﺩ‪،‬‬
‫ﻓﺼﻠﻰ ﻧﻮﺍﻓﻠﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﻦ ﻳﺤﺘﺎﺝ‬
‫ﺇﻟﻰ ﺍﻻﻓﻄﺎﺭ ﻣﻌﻪ‪ ،‬ﻗﺪﻡ ﺍﻻﻓﻄﺎﺭ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻨﻪ‪ ،‬ﻗﺎﻡ ﺇﻟﻰ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻓﺼﻠﻰ ﺍﻟﻤﻐﺮﺏ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﻋﻠﻰ ﺍﻟﺼﺎﺋﻢ ﺍﺟﺘﻨﺎﺑﻪ ﻣﻤﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ ﻭﻣﺎ ﻻ ﻳﻔﺴﺪﻩ‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﻣﺎ ﻳﻠﺰﻡ ﺑﻔﻌﻠﻪ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺓ ﻭﺑﻴﻦ ﻣﺎ ﻳﻠﺰﻡ‬
‫ﻣﻨﻪ ﺍﻟﻘﻀﺎﺀ ﺩﻭﻥ ﺍﻟﻜﻔﺎﺭﺓ‬
‫ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﺼﺎﺋﻢ ﺍﺟﺘﻨﺎﺑﻪ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﻳﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ‬
‫ﻭﺿﺮﺏ ﻻ ﻳﻔﺴﺪﻩ ﺑﻞ ﻳﻨﻘﻀﻪ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻔﺴﺪﻩ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪:‬‬
‫ﺿﺮﺏ ﻣﻨﻬﻤﺎ ﻳﺠﺐ ﻣﻨﻪ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ‬
‫ﻳﺠﺐ ﻣﻨﻪ ﺍﻟﻘﻀﺎﺀ ﺩﻭﻥ ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ ﻣﻤﺎ ﻳﺠﺐ ﻣﻨﻪ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺓ‪،‬‬
‫ﻓﺎﻷﻛﻞ‪ ،‬ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻭﺍﺯﺩﺭﺍﺩ ﻛﻞ ﺷﺊ ﻳﻘﺼﺪ ﺑﻪ ﺇﻓﺴﺎﺩ ﺍﻟﺼﻴﺎﻡ‬
‫ﻭﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﺍﻻﻣﻨﺎﺀ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﻣﻼﻋﺒﺔ‬
‫ﺃﻭ ﻣﻼﻣﺴﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺟﻤﺎﻉ‪ .‬ﻭﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﻟﻠﻪ ﻭﻋﻠﻰ‬
‫ﺭﺳﻮﻟﻪ ﻭﻋﻠﻰ ﺍﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺘﻌﻤﺪﺍ ﻣﻊ ﺍﻻﻋﺘﻘﺎﺩ ﻟﻜﻮﻧﻪ‬

‫)‪(١٥٣‬‬
 ‫ﻛﺬﺑﺎ‪ ،‬ﻭﺷﻢ ﺍﻟﺮﺍﺋﺤﺔ ﺍﻟﻐﻠﻴﻈﺔ ﺍﻟﺘﻲ ﺗﺼﻞ ﺇﻟﻰ ﺍﻟﺤﻠﻖ‪ ،‬ﻭﺍﻻﺭﺗﻤﺎﺱ‬
‫ﻓﻲ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺍﻟﻤﻘﺎﻡ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺑﺔ ﻭﺍﻻﺣﺘﻼﻡ ﺑﺎﻟﻠﻴﻞ ﻣﺘﻌﻤﺪﺍ ﺇﻟﻰ‬
‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ .‬ﻭﻛﺬﻟﻚ‪ ،‬ﻣﻦ ﺃﺻﺎﺑﺘﻪ ﺟﻨﺎﺑﺔ‪ ،‬ﻭﻧﺎﻡ ﻣﻦ ﻏﻴﺮ‬
‫ﺍﻏﺘﺴﺎﻝ‪ ،‬ﺛﻢ ﺍﻧﺘﺒﻪ‪ ،‬ﺛﻢ ﻧﺎﻡ‪ ،‬ﺛﻢ ﺍﻧﺘﺒﻪ ﺛﺎﻧﻴﺎ‪ ،‬ﺛﻢ ﻧﺎﻡ ﺇﻟﻰ‬
‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ .‬ﻓﻬﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺗﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﻳﺠﺐ ﻣﻨﻬﺎ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺓ‪.‬‬
‫ﻭﺍﻟﻜﻔﺎﺭﺓ ﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﺃﻭ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ ،‬ﺃﻭ‬
‫ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ ،‬ﻭﻗﻀﺎﺀ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ .‬ﺃﻱ ﺫﻟﻚ ﻓﻌﻞ‪ ،‬ﻓﻘﺪ‬
‫ﺃﺟﺰﺃﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﻓﻠﻴﺘﺼﺪﻕ ﺑﻤﺎ ﺗﻤﻜﻦ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﺻﺎﻡ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ‪،‬‬
‫ﺻﺎﻡ ﻣﺎ ﺗﻤﻜﻦ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ‪ ،‬ﻗﻀﺎ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻟﻴﺴﺘﻐﻔﺮ‬
‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﺘﻰ ﻭﻃﺊ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﻧﻬﺎﺭﺍ‬
‫ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻳﻀﺎ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ‬
‫ﻃﺎﻭﻋﺘﻪ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻛﺮﻫﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﺷﺊ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺗﺎﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ ﻣﻤﺎ ﻳﺠﺐ ﻣﻨﻪ ﺍﻟﻘﻀﺎﺀ ﺩﻭﻥ ﺍﻟﻜﻔﺎﺭﺓ‪،‬‬
‫ﻓﻤﻦ ﺃﺟﻨﺐ ﻓﻲ ﺃﻭﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻧﺎﻡ‪ ،‬ﺛﻢ ﺍﻧﺘﺒﻪ‪ ،‬ﻭﻟﻢ ﻳﻐﺘﺴﻞ‪،‬‬
‫ﻓﻨﺎﻡ ﺛﺎﻧﻴﺎ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﺑﻪ ﺍﻟﻨﻮﻡ ﺇﻟﻰ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺻﻴﺎﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‪ .‬ﻭﻣﻦ‬
‫ﺗﻤﻀﻤﺾ ﻟﻠﺘﺒﺮﺩ ﺩﻭﻥ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻓﺪﺧﻞ ﺍﻟﻤﺎﺀ ﺣﻠﻘﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬

‫)‪(١٥٤‬‬
 ‫ﺍﻟﻘﻀﺎﺀ ﺩﻭﻥ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺗﻘﻴﺄ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻀﺎﺀ ﺩﻭﻥ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻓﺈﻥ ﺫﺭﻋﻪ ﺍﻟﻘﺊ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻟﻴﺒﺼﻖ ﺑﻤﺎ ﻳﺤﺼﻞ ﻓﻲ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﺑﻠﻌﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺮﺻﺪﻩ‪،‬‬
‫ﺛﻢ ﺗﺒﻴﻦ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻃﺎﻟﻌﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻓﺈﻥ‬
‫ﺭﺻﺪﻩ ﻭﻟﻢ ﻳﺘﺒﻴﻨﻪ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﺑﺪﺃ ﺑﺎﻷﻛﻞ‪ ،‬ﻓﻘﻴﻞ‬
‫ﻟﻪ‪ :‬ﻗﺪ ﻃﻠﻊ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﻠﻢ ﻳﻤﺘﻨﻊ‪ ،‬ﺛﻢ ﺗﺒﻴﻦ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻪ‬
‫ﻛﺎﻥ ﻃﺎﻟﻌﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﻣﻦ ﻗﻠﺪ ﻏﻴﺮﻩ ﻓﻲ ﺃﻥ ﺍﻟﻔﺠﺮ‬
‫ﻟﻢ ﻳﻄﻠﻊ‪ ،‬ﺛﻢ ﺗﺒﻴﻦ ﺃﻧﻪ ﻛﺎﻥ ﻃﺎﻟﻌﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﺷﻚ ﻓﻲ ﺩﺧﻮﻝ ﺍﻟﻠﻴﻞ ﻟﻮﺟﻮﺩ ﻋﺎﺭﺽ ﻓﻲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻌﻠﻢ ﺑﺪﺧﻮﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻻ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺫﻟﻚ‪ ،‬ﻓﺄﻓﻄﺮ‪ ،‬ﺛﻢ‬
‫ﺗﺒﻴﻦ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻧﻬﺎﺭﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ‬
‫ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺩﺧﻮﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﺛﻢ ﺗﺒﻴﻦ ﺃﻧﻪ ﻛﺎﻥ ﻧﻬﺎﺭﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺟﻤﻴﻊ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻤﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻣﻤﺎ ﻳﺠﺐ ﻣﻨﻪ ﺍﻟﻘﻀﺎﺀ‬
‫ﻭﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﺃﻭ ﺍﻟﻘﻀﺎﺀ ﻭﺣﺪﻩ‪ ،‬ﻣﺘﻰ ﻓﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻧﺎﺳﻴﺎ‬
‫ﻭﺳﺎﻫﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﺘﻰ ﻓﻌﻠﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻌﺰﺭﻩ ﺑﺤﺴﺐ ﻣﺎ ﻳﺮﺍﻩ‪.‬‬
‫ﻓﺈﻥ ﺗﻌﻤﺪ ﺍﻻﻓﻄﺎﺭ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻳﺮﻓﻊ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ :‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻋﺎﻟﻤﺎ ﺑﺘﺤﺮﻳﻢ ﺫﻟﻚ ﻋﻠﻴﻪ‪ ،‬ﻗﺘﻠﻪ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﺮﺍﺑﻌﺔ‪ .‬ﻭﺇﻥ ﻟﻢ‬

‫)‪(١٥٥‬‬
 ‫ﻳﻜﻦ ﻋﺎﻟﻤﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﺼﺎﺋﻢ ﺍﻟﻜﺤﻞ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﻣﺴﻚ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ‬
‫ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﻟﻠﺼﺎﺋﻢ ﺃﻥ ﻳﺤﺘﺠﻢ ﻭﻳﻔﺘﺼﺪ‪ ،‬ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﻟﻰ‬
‫ﺫﻟﻚ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺨﻒ ﺍﻟﻀﻌﻒ‪ ،‬ﻓﺈﻥ ﺧﺎﻑ‪ ،‬ﻛﺮﻩ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﻻ‬
‫ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻪ ﺗﻘﻄﻴﺮ ﺍﻟﺪﻫﻦ ﻓﻲ ﺃﺫﻧﻪ ﺇﻻ ﻋﻨﺪ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻪ ﺃﻥ ﻳﺒﻞ ﺍﻟﺜﻮﺏ ﻋﻠﻰ ﺟﺴﺪﻩ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺴﺘﻨﻘﻊ ﻓﻲ‬
‫ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﻋﻨﻘﻪ‪ ،‬ﻭﻻ ﻳﺮﺗﻤﺲ ﻓﻴﻪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻳﻜﺮﻩ ﺫﻟﻚ‬
‫ﻟﻠﻨﺴﺎﺀ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻠﺼﺎﺋﻢ ﺍﻟﺴﻌﻮﻁ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻘﻨﺔ ﺑﺎﻟﺠﺎﻣﺪﺍﺕ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻻﺣﺘﻘﺎﻥ ﺑﺎﻟﻤﺎﺋﻌﺎﺕ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻪ ﺩﺧﻮﻝ ﺍﻟﺤﻤﺎﻡ ﺇﺫﺍ‬
‫ﺧﺎﻑ ﺍﻟﻀﻌﻒ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺨﻒ‪ ،‬ﻓﻠﻴﺲ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻮﺍﻙ ﻟﻠﺼﺎﺋﻢ ﺑﺎﻟﺮﻃﺐ ﻣﻨﻪ ﻭﺍﻟﻴﺎﺑﺲ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻳﺎﺑﺴﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺒﻠﻪ ﺃﻳﻀﺎ ﺑﺎﻟﻤﺎﺀ‪ .‬ﻭﻟﻴﺤﻔﻆ ﻧﻔﺴﻪ ﻣﻦ‬
‫ﺍﺑﺘﻼﻉ ﻣﺎ ﺣﺼﻞ ﻓﻲ ﻓﻴﻪ ﻣﻦ ﺭﻃﻮﺑﺘﻪ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻪ ﺷﻢ ﺍﻟﻨﺮﺟﺲ‬
‫ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺮﻳﺎﺣﻴﻦ‪ .‬ﻭﻟﻴﺲ ﻛﺮﺍﻫﻴﺔ ﺷﻢ ﺍﻟﻨﺮﺟﺲ ﻣﺜﻞ ﺍﻟﺮﻳﺎﺣﻴﻦ‬
‫ﺑﻞ ﻫﻲ ﺁﻛﺪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺪﻫﻦ ﺑﺎﻷﺩﻫﺎﻥ ﺍﻟﻄﻴﺒﺔ ﻭﻏﻴﺮ ﺍﻟﻄﻴﺒﺔ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻪ ﺷﻢ ﺍﻟﻤﺴﻚ ﻭﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻩ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﺼﺎﺋﻢ ﺃﻳﻀﺎ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﻭﻣﻼﻋﺒﺘﻬﻦ‪ .‬ﻓﺈﻥ ﺑﺎﺷﺮﻫﻦ ﺑﻤﺎ ﺩﻭﻥ ﺍﻟﺠﻤﺎﻉ ﺃﻭ ﻻﻋﺒﻬﻦ ﺑﺸﻬﻮﺓ‪،‬‬

‫)‪(١٥٦‬‬
 ‫ﻓﺄﻣﺬﻯ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﺃﻣﻨﻰ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺎ ﻋﻠﻰ‬
‫ﺍﻟﻤﺠﺎﻣﻊ‪ .‬ﻓﺈﻥ ﺃﻣﻨﻰ ﻣﻦ ﻏﻴﺮ ﻣﻼﻣﺴﺔ ﻟﺴﻤﺎﻉ ﻛﻼﻡ ﺃﻭ ﻧﻈﺮ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻻ ﻳﻌﻮﺩ ﺇﻟﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﻟﻠﺼﺎﺋﻢ ﺃﻥ ﻳﺰﻕ ﺍﻟﻄﺎﺋﺮ‪ ،‬ﻭﺍﻟﻄﺒﺎﺥ ﺃﻥ ﻳﺬﻭﻕ‬
‫ﺍﻟﻤﺮﻕ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﺃﻥ ﺗﻤﻀﻎ ﺍﻟﻄﻌﺎﻡ ﻟﻠﺼﺒﻲ ﻭﻻ ﺗﺒﻠﻊ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺼﺎﺋﻢ ﻣﻀﻎ ﺍﻟﻌﻠﻚ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻤﺺ ﺍﻟﺨﺎﺗﻢ‬
‫ﻭﺍﻟﺨﺮﺯ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪.‬‬
‫ﺑﺎﺏ ﺣﻜﻢ ﺍﻟﻤﺮﻳﺾ ﻭﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺍﻟﺼﻴﺎﻡ‬
‫ﺍﻟﻤﺮﻳﺾ ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻡ ﺃﻭ ﻳﻀﺮ ﺑﻪ‪ ،‬ﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﺍﻻﻓﻄﺎﺭ‪ ،‬ﻭﻻ ﻳﺠﺰﻱ ﻋﻨﻪ ﺇﻥ ﺻﺎﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ ﺇﺫﺍ‬
‫ﺑﺮﺃ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﺃﻓﻄﺮ ﻓﻲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺛﻢ ﺻﺢ ﻓﻴﻤﺎ ﺑﻘﻲ ﻣﻨﻪ‪ ،‬ﺃﻣﺴﻚ‬
‫ﺗﺄﺩﻳﺒﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺼﺢ ﺍﻟﻤﺮﻳﺾ‪ ،‬ﻭﻣﺎﺕ ﻣﻦ ﻣﺮﺿﻪ ﺍﻟﺬﻱ ﺃﻓﻄﺮ ﻓﻴﻪ‪،‬‬
‫ﻳﺴﺘﺤﺐ ﻟﻮﻟﺪﻩ ﺍﻷﻛﺒﺮ ﻣﻦ ﺍﻟﺬﻛﻮﺭ ﺃﻥ ﻳﻘﻀﻲ ﻋﻨﻪ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ‬
‫ﺍﻟﺼﻴﺎﻡ‪ .‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻮﺍﺟﺐ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺑﺮﺃ ﻣﻦ ﻣﺮﺿﻪ ﺫﻟﻚ‪،‬‬
‫ﻭﻟﻢ ﻳﻘﺾ ﻣﺎ ﻓﺎﺗﻪ‪ ،‬ﺛﻢ ﻣﺎﺕ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﻭﻟﻴﻪ ﺍﻟﻘﻀﺎﺀ ﻋﻨﻪ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻓﺎﺗﻪ ﺷﺊ ﻣﻦ ﺍﻟﺼﻴﺎﻡ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ‬
‫ﻳﻘﻀﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﻭﻟﻴﻪ ﺃﻥ ﻳﺼﻮﻡ‬
‫ﻋﻨﻪ‪.‬‬

‫)‪(١٥٧‬‬
 ‫ﻓﺈﻥ ﻓﺎﺕ ﺍﻟﻤﺮﻳﺾ ﺻﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﺑﻪ ﺍﻟﻤﺮﺽ ﺇﻟﻰ‬
‫ﺭﻣﻀﺎﻥ ﺁﺧﺮ‪ ،‬ﻭﻟﻢ ﻳﺼﺢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺻﺎﻡ ﺍﻟﺤﺎﺿﺮ‪،‬‬
‫ﻭﺗﺼﺪﻕ ﻋﻦ ﺍﻷﻭﻝ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﺑﻤﺪﻳﻦ ﻣﻦ ﻃﻌﺎﻡ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ‬
‫ﻓﺒﻤﺪ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﻗﻀﺎﺀ‪ .‬ﻓﺈﻥ ﺻﺢ ﻓﻴﻤﺎ ﺑﻴﻦ ﺍﻟﺮﻣﻀﺎﻧﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﻘﺾ ﻣﺎ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﻓﻲ ﻋﺰﻣﻪ ﺍﻟﻘﻀﺎﺀ ﻗﺒﻞ ﺍﻟﺮﻣﻀﺎﻥ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺛﻢ ﻣﺮﺽ‪ ،‬ﺻﺎﻡ‬
‫ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻗﻀﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‪ .‬ﻓﺈﻥ ﺃﺧﺮ ﻗﻀﺎﺀﻩ‬
‫ﺑﻌﺪ ﺍﻟﺼﺤﺔ ﺗﻮﺍﻧﻴﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﻮﻡ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻳﺘﺼﺪﻕ ﻋﻦ‬
‫ﺍﻷﻭﻝ ﻭﻳﻘﻀﻴﻪ ﺃﻳﻀﺎ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺣﻜﻢ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺮﻣﻀﺎﻧﻴﻦ‬
‫ﺣﻜﻢ ﺭﻣﻀﺎﻧﻴﻦ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻟﺬﻱ ﻓﺎﺗﻪ ﺍﻟﺸﻬﺮ ﻛﻠﻪ ﺃﻭ ﺑﻌﻀﻪ‪ ،‬ﺑﻞ ﺍﻟﺤﻜﻢ ﻓﻴﻪ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﺍﻟﻤﺮﻳﺾ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﻭﺟﺐ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪،‬‬
‫ﺛﻢ ﻣﺎﺕ‪ ،‬ﺗﺼﺪﻕ ﻋﻨﻪ ﻋﻦ ﺷﻬﺮ‪ ،‬ﻭﻳﻘﻀﻲ ﻋﻨﻪ ﻭﻟﻴﻪ ﺷﻬﺮﺍ‬
‫ﺁﺧﺮ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺃﻳﻀﺎ‪ ،‬ﺣﻜﻤﻬﺎ ﺣﻜﻢ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻓﻲ ﺃﻥ ﻣﺎ ﻳﻔﻮﺗﻬﺎ‬
‫ﻣﻦ ﺍﻟﺼﻴﺎﻡ ﺑﻤﺮﺽ ﺃﻭ ﻃﻤﺚ‪ ،‬ﻻ ﻳﺠﺐ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻘﻀﺎﺀ ﻋﻨﻬﺎ‪،‬‬
‫ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ ﺗﻤﻜﻨﺖ ﻣﻦ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻓﻠﻢ ﺗﻘﻀﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ‬
‫ﺍﻟﻘﻀﺎﺀ ﻋﻨﻬﺎ‪ .‬ﻭﻳﺠﺐ ﺃﻳﻀﺎ ﺍﻟﻘﻀﺎﺀ ﻋﻨﻬﺎ ﻣﺎ ﻳﻔﻮﺗﻬﺎ ﺑﺎﻟﺴﻔﺮ ﺣﺴﺐ‬
‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺣﻜﻢ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻭﺣﺪ ﺍﻟﻤﺮﺽ ﺍﻟﺬﻱ ﻳﺠﺐ ﻣﻌﻪ ﺍﻻﻓﻄﺎﺭ‪ ،‬ﺇﺫﺍ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﻦ‬

‫)‪(١٥٨‬‬
 ‫ﻧﻔﺴﻪ‪ :‬ﺃﻧﻪ ﺇﻥ ﺻﺎﻡ‪ ،‬ﺯﺍﺩ ﺫﻟﻚ ﻓﻲ ﻣﺮﺿﻪ‪ ،‬ﺃﻭ ﺃﺿﺮ ﺑﻪ‪ .‬ﻭﺳﻮﺍﺀ‬
‫ﺍﻟﺤﻜﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺽ ﻓﻲ ﺍﻟﺠﺴﻢ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺭﻣﺪﺍ‪ ،‬ﺃﻭ ﻭﺟﻊ‬
‫ﺍﻷﺿﺮﺍﺱ‪ .‬ﻓﺈﻥ ﻋﻨﺪ ﺟﻤﻴﻊ ﺫﻟﻚ ﻳﺠﺐ ﺍﻻﻓﻄﺎﺭ ﻣﻊ ﺍﻟﺨﻮﻑ ﻣﻦ‬
‫ﺍﻟﻀﺮﺭ‪.‬‬
‫ﻭﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﻴﺮ ﻭﺍﻟﻤﺮﺃﺓ ﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﺇﺫﺍ ﻋﺠﺰﺍ ﻋﻦ ﺍﻟﺼﻴﺎﻡ‪،‬‬
‫ﺃﻓﻄﺮﺍ ﻭﺗﺼﺪﻗﺎ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﺑﻤﺪﻳﻦ ﻣﻦ ﻃﻌﺎﻡ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭﺍ‬
‫ﻋﻠﻴﻪ ﻓﺒﻤﺪ ﻣﻨﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻴﻤﻦ ﻳﻠﺤﻘﻪ ﺍﻟﻌﻄﺎﺵ ﻭﻻ‬
‫ﻳﻘﺪﺭ ﻣﻌﻪ ﻋﻠﻰ ﺍﻟﺼﻮﻡ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﺍﻟﺤﺎﻣﻞ‬
‫ﺍﻟﻤﻘﺮﺏ ﻭﺍﻟﻤﺮﺿﻊ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﻠﺒﻦ ﻻ ﺑﺄﺱ ﺃﻥ ﺗﻔﻄﺮﺍ‪ ،‬ﺇﺫﺍ ﺃﺿﺮ ﺑﻬﻤﺎ‬
‫ﺍﻟﺼﻮﻡ ﻭﺗﺘﺼﺪﻗﺎ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﻭﺗﻘﻀﻴﺎ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﻭﻛﻞ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻧﺎ‪ :‬ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻬﻢ ﺍﻻﻓﻄﺎﺭ‪ ،‬ﻓﻠﻴﺲ‬
‫ﻟﻬﻢ ﺃﻥ ﻳﺄﻛﻠﻮﺍ ﺷﺒﻌﺎ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺸﺮﺑﻮﺍ ﺭﻳﺎ ﻣﻦ‬
‫ﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﻢ ﺃﻥ ﻳﻮﺍﻗﻌﻮﺍ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﺑﺎﺏ ﺣﻜﻢ ﻣﻦ ﺃﺳﻠﻢ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻣﻦ ﺑﻠﻎ ﻓﻴﻪ ﻭﺍﻟﻤﺴﺎﻓﺮ‬
‫ﺇﺫﺍ ﻗﺪﻡ ﺃﻫﻠﻪ ﻭﺍﻟﺤﺎﺋﺾ ﺇﺫﺍ ﻃﻬﺮﺕ ﻭﺍﻟﻤﺮﻳﺾ ﺇﺫﺍ ﺑﺮﺃ‬
‫ﻣﻦ ﺃﺳﻠﻢ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻗﺪ ﻣﻀﺖ ﻣﻨﻪ ﺃﻳﺎﻡ‪ ،‬ﻓﻠﻴﺲ‬
‫ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺷﺊ ﻣﻤﺎ ﻓﺎﺗﻪ ﻣﻦ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﺻﻴﺎﻡ ﻣﺎ ﻳﺴﺘﺄﻧﻒ‬
‫ﻣﻦ ﺍﻷﻳﺎﻡ‪ .‬ﻭﺣﻜﻢ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺴﻠﻢ ﻓﻴﻪ‪ ،‬ﺇﻥ ﺃﺳﻠﻢ ﻗﺒﻞ ﻃﻠﻮﻉ‬
‫ﺍﻟﻔﺠﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺼﻤﻪ‪ .‬ﻛﺎﻥ ﻋﻠﻴﻪ‬

‫)‪(١٥٩‬‬
 ‫ﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﺇﺫﺍ ﺃﺳﻠﻢ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺻﻴﺎﻡ‬
‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻤﺴﻚ ﺗﺄﺩﻳﺒﺎ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ‪.‬‬
‫ﻭﺣﻜﻢ ﻣﻦ ﺑﻠﻎ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺃﻳﻀﺎ ﺫﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺃﻧﻪ‬
‫ﻳﺠﺐ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻷﻳﺎﻡ ﺑﻌﺪ ﺑﻠﻮﻏﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﻗﻀﺎﺀ ﻣﺎ ﻗﺪ ﻣﻀﻰ ﻣﻤﺎ ﻟﻢ ﻳﻜﻦ ﺑﺎﻟﻐﺎ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﻤﺴﺎﻓﺮ ﺇﺫﺍ ﻗﺪﻡ ﺃﻫﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﻓﻄﺮ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺴﻤﻚ‬
‫ﺑﻘﻴﺔ ﺍﻟﻨﻬﺎﺭ ﺗﺄﺩﻳﺒﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﻓﻌﻞ‬
‫ﺷﻴﺌﺎ ﻳﻨﻘﺾ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﻣﺴﺎﻙ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻀﺎﺀ‪ .‬ﻓﺈﻥ ﻃﻠﻊ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻫﻮ ﺑﻌﺪ ﺧﺎﺭﺝ ﺍﻟﺒﻠﺪ‪ ،‬ﻛﺎﻥ ﻣﺨﻴﺮﺍ ﺑﻴﻦ‬
‫ﺍﻻﻣﺴﺎﻙ ﻣﻤﺎ ﻳﻨﻘﺾ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﻳﺪﺧﻞ ﺑﻠﺪﻩ‪ ،‬ﻓﻴﺘﻢ ﺻﻮﻣﻪ ﺫﻟﻚ‬
‫ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺑﻴﻦ ﺃﻥ ﻳﻔﻄﺮ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ ﺇﻟﻰ ﺑﻠﺪﻩ‪ ،‬ﺃﻣﺴﻚ ﺑﻘﻴﺔ‬
‫ﻧﻬﺎﺭﻩ ﺗﺄﺩﻳﺒﺎ‪ ،‬ﺛﻢ ﻗﻀﺎﻩ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﺍﻷﻓﻀﻞ‪ ،‬ﺇﺫﺍ ﻋﻠﻢ‬
‫ﺃﻧﻪ ﻳﺼﻞ ﺇﻟﻰ ﺑﻠﺪﻩ‪ ،‬ﺃﻥ ﻳﻤﺴﻚ ﻋﻤﺎ ﻳﻨﻘﺾ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ‬
‫ﺇﻟﻰ ﺑﻠﺪﻩ‪ ،‬ﺗﻤﻢ ﺻﻮﻣﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻀﺎﺀ‪.‬‬
‫ﻭﺍﻟﺤﺎﺋﺾ‪ ،‬ﺇﺫﺍ ﻃﻬﺮﺕ ﻓﻲ ﻭﺳﻂ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺃﻣﺴﻜﺖ ﺑﻘﻴﺔ‬
‫ﺍﻟﻨﻬﺎﺭ ﺗﺄﺩﻳﺒﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺃﻓﻄﺮﺕ ﻗﺒﻞ‬
‫ﺫﻟﻚ‪ ،‬ﺃﻭ ﻟﻢ ﺗﻔﻄﺮ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﻣﺎ ﻓﺎﺗﻬﺎ ﻣﻦ ﺍﻟﺼﻴﺎﻡ ﻓﻲ‬
‫ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ‪.‬‬
‫ﻭﺍﻟﻤﺮﻳﺾ‪ ،‬ﺇﺫﺍ ﺑﺮﺃ ﻣﻦ ﻣﺮﺿﻪ ﻓﻲ ﻭﺳﻂ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺃﻭ ﻗﺪﺭ ﻋﻠﻰ‬
‫ﺍﻟﺼﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺗﻨﺎﻭﻝ ﻣﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻻﻣﺴﺎﻙ‬

‫)‪(١٦٠‬‬
 ‫ﺑﻘﻴﺔ ﻧﻬﺎﺭﻩ ﺗﺄﺩﻳﺒﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﻓﻌﻞ ﺷﻴﺌﺎ‬
‫ﻣﻤﺎ ﻳﻔﺴﺪ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺃﻣﺴﻚ ﺑﻘﻴﺔ ﻳﻮﻣﻪ‪ ،‬ﻭﻗﺪ ﺗﻢ ﺻﻮﻣﻪ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﺑﺎﺏ ﺣﻜﻢ ﺍﻟﻤﺴﺎﻓﺮ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﺻﻴﺎﻡ ﺍﻟﻨﺬﺭ‬
‫ﻳﻜﺮﻩ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﺴﻔﺮ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺇﻻ ﻋﻨﺪ‬
‫ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺪﺍﻋﻴﺔ ﻟﻪ ﺇﻟﻰ ﺫﻟﻚ ﻣﻦ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ ﺃﻭ ﺍﻟﺨﻮﻑ ﻣﻦ‬
‫ﺗﻠﻒ ﻣﺎﻝ ﺃﻭ ﻫﻼﻙ ﺃﺥ ﺃﻭ ﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻩ‪ ،‬ﻓﺈﺫﺍ ﻣﻀﻰ ﺛﻼﺙ‬
‫ﻭﻋﺸﺮﻭﻥ ﻣﻦ ﺍﻟﺸﻬﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺣﻴﺚ ﺷﺎﺀ‪ .‬ﻭﻣﺘﻰ‬
‫ﺧﺮﺝ ﺇﻟﻰ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻛﺎﻥ ﺳﻔﺮﻩ ﻣﻤﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺘﻘﺼﻴﺮ ﻓﻲ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﻓﻄﺎﺭ‪ .‬ﻭﻛﻞ ﺳﻔﺮ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻓﻴﻪ ﺍﻟﺘﻘﺼﻴﺮ‬
‫ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺘﻘﺼﻴﺮ ﻓﻲ ﺍﻟﺼﻮﻡ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻥ ﺳﻔﺮﻩ‬
‫ﺃﺭﺑﻌﺔ ﻓﺮﺍﺳﺦ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻻﻓﻄﺎﺭ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺨﻴﺮ ﻓﻲ ﺍﻟﺘﻘﺼﻴﺮ ﻓﻲ ﺍﻟﺼﻼﺓ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺻﺎﻡ ﻓﻲ ﺳﻔﺮ‪ ،‬ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻻﻓﻄﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﻟﻤﺎ‬
‫ﺑﻮﺟﻮﺏ ﺫﻟﻚ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ ،‬ﻭﻟﻢ ﻳﺠﺰﻩ ﺍﻟﺼﻮﻡ‪ .‬ﻭﺇﻥ‬
‫ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﺑﻪ‪ ،‬ﻛﺎﻥ ﺻﻮﻣﻪ ﻣﺎﺿﻴﺎ‪ .‬ﻭﺇﺫﺍ ﺧﺮﺝ ﺍﻟﺮﺟﻞ ﺇﻟﻰ‬
‫ﺍﻟﺴﻔﺮ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺃﻱ ﻭﻗﺖ ﻛﺎﻥ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ‬
‫ﺑﻴﺖ ﻧﻴﺘﻪ ﻣﻦ ﺍﻟﻠﻴﻞ ﻟﻠﺴﻔﺮ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﻓﻄﺎﺭ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬

‫)‪(١٦١‬‬
 ‫ﻗﺪ ﺑﻴﺖ ﻧﻴﺘﻪ ﻣﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﺛﻢ ﺧﺮﺝ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺇﺗﻤﺎﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻗﻀﺎﺅﻩ‪ .‬ﻭﺇﻥ ﺧﺮﺝ ﻗﺒﻞ‬
‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﻓﻄﺎﺭ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﻣﺘﻰ ﺑﻴﺖ ﻧﻴﺘﻪ ﻟﻠﺴﻔﺮ ﻣﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻟﻢ ﻳﺘﻔﻖ ﻟﻪ‬
‫ﺍﻟﺨﺮﻭﺝ ﺇﻻ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻤﺴﻚ ﺑﻘﻴﺔ ﺍﻟﻨﻬﺎﺭ‪،‬‬
‫ﻭﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﺮﺝ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺴﻔﺮ‪ ،‬ﻓﻼ ﻳﺘﻨﺎﻭﻝ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‬
‫ﺃﻭ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻳﻐﻴﺐ ﻋﻨﻪ ﺃﺫﺍﻥ ﻣﺼﺮﻩ ﺃﻭ ﻳﺘﻮﺍﺭﻯ ﻋﻨﻪ ﺑﻠﺪﻩ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺘﻤﻸ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺘﺮﻭﻯ ﻣﻦ ﺍﻟﺸﺮﺍﺏ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻘﺮﺏ ﺍﻟﺠﻤﺎﻉ ﺑﺎﻟﻨﻬﺎﺭ ﺇﻻ ﻋﻨﺪ ﺍﻟﺤﺎﺟﺔ‬
‫ﺍﻟﺸﺪﻳﺪﺓ ﺇﻟﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺻﻴﺎﻡ ﺍﻟﻨﻮﺍﻓﻞ ﻓﻲ ﺍﻟﺴﻔﺮ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﻗﺪ ﻭﺭﺩﺕ‬
‫ﺭﻭﺍﻳﺔ ﻓﻲ ﺟﻮﺍﺯ ﺫﻟﻚ‪ .‬ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎ ﻟﻢ ﻳﻜﻦ ﻣﺄﺛﻮﻣﺎ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺻﻴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺤﺞ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ " :‬ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺤﺞ " ﻭﻗﺪ ﻭﺭﺩﺕ ﺍﻟﺮﻏﺒﺔ‬
‫ﻓﻲ ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻟﺼﻼﺓ ﺍﻟﺤﺎﺟﺔ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﻓﺮﻳﻀﺔ‪ :‬ﺇﻣﺎ ﻗﻀﺎﺀ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺃﻭ‬
‫ﻛﻔﺎﺭﺓ ﻇﻬﺎﺭ‪ .‬ﺃﻭ ﻛﻔﺎﺭﺓ ﻗﺘﻞ ﺍﻟﺨﻄﺄ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺼﻴﺎﻡ‬
‫ﺍﻟﻤﻔﺮﻭﺿﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺼﻮﻣﻪ ﻓﻲ ﺍﻟﺴﻔﺮ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‬

‫)‪(١٦٢‬‬
 ‫ﻓﻲ ﺍﻟﺴﻔﺮ ﺷﻴﺌﺎ ﻳﻠﺰﻣﻪ ﺑﻪ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺍﻧﺘﻈﺮ ﻗﺪﻭﻣﻪ ﺇﻟﻰ ﺑﻠﺪﻩ‪ ،‬ﻭﻻ‬
‫ﻳﺼﻮﻡ ﻓﻲ ﺍﻟﺴﻔﺮ‪.‬‬
‫ﻓﺈﻥ ﺃﻗﺎﻡ ﻓﻲ ﺑﻠﺪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺍﻟﺼﻴﺎﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﺻﻴﺎﻡ ﺍﻟﻨﺬﻭﺭ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﺎﺫﺭ ﻗﺪ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ ﺃﻳﺎﻣﺎ‬
‫ﺑﺄﻋﻴﺎﻧﻬﺎ‪ ،‬ﺃﻭ ﻳﻮﻣﺎ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻭﺍﻓﻖ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺃﻭ ﺍﻷﻳﺎﻡ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﺴﺎﻓﺮﺍ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﻓﻄﺎﺭ ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ‬
‫ﺍﺗﻔﻖ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﻋﻴﺪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﻓﻄﺎﺭ‪ ،‬ﻭﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻀﺎﺀ ﻟﺬﻟﻚ ﺍﻟﻴﻮﻡ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺎﺫﺭ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺃﻭ‬
‫ﺍﻷﻳﺎﻡ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻣﺴﺎﻓﺮﺍ ﻛﺎﻥ ﺃﻭ ﺣﺎﺿﺮﺍ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻴﺎﻡ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﻔﺮ‪.‬‬
‫ﺑﺎﺏ ﻗﻀﺎﺀ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻣﻦ ﺃﻓﻄﺮ ﻓﻴﻪ‬
‫ﻋﻠﻰ ﺍﻟﻌﻤﺪ ﺃﻭ ﺍﻟﻨﺴﻴﺎﻥ‬
‫ﻣﻦ ﻓﺎﺗﻪ ﺷﺊ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻟﻤﺮﺽ ﺃﻭ ﺳﻔﺮ ﺃﻭ ﺃﺣﺪ ﺍﻷﺳﺒﺎﺏ‬
‫ﺍﻟﺘﻲ ﺗﻮﺟﺐ ﺍﻻﻓﻄﺎﺭ‪ ،‬ﻓﻠﻴﻘﻀﻪ ﺃﻱ ﻭﻗﺖ ﺗﻤﻜﻦ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻘﻀﻪ‬
‫ﻓﻲ ﺳﻔﺮ‪ .‬ﻭﻻ ﻳﺒﺘﺪﻱ ﺑﺼﻮﻡ ﺗﻄﻮﻉ‪ ،‬ﻭﻋﻠﻴﻪ ﺷﺊ ﻣﻦ ﺻﻴﺎﻡ ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ‪ ،‬ﺣﺘﻰ ﻳﻘﻀﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﻗﻀﺎﺀ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﺎﻷﻓﻀﻞ ﺃﻥ ﻳﻘﻀﻴﻪ‬
‫ﻣﺘﺘﺎﺑﻌﺎ‪ .‬ﻭﺇﻥ ﻓﺮﻗﻪ ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺳﺮﺩﻩ‪،‬‬
‫ﻗﻀﻰ ﺳﺘﺔ ﺃﻳﺎﻡ ﻣﺘﻮﺍﻟﻴﺎﺕ‪ ،‬ﺛﻢ ﻗﻀﻰ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ ﻣﺘﻔﺮﻗﺎ‪ .‬ﻭﺇﻥ‬
‫ﻟﻢ ﻳﺘﻤﻜﻦ ﻭﻓﺮﻕ ﺟﻤﻴﻌﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﻀﻲ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻲ ﺃﻱ ﺷﻬﺮ‬

‫)‪(١٦٣‬‬
 ‫ﻛﺎﻥ‪ .‬ﻓﺈﻥ ﺍﺗﻔﻖ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺎﻓﺮﺍ ﺍﻧﺘﻈﺮ ﻭﺻﻮﻟﻪ ﺇﻟﻰ ﺑﻠﺪﻩ ﺃﻭ ﺍﻟﻤﻘﺎﻡ‬
‫ﻓﻲ ﺑﻠﺪ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﺛﻢ ﻳﻘﻀﻴﻪ ﺇﻥ ﺷﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﺃﻛﻞ‪ ،‬ﺃﻭ ﺷﺮﺏ‪ ،‬ﺃﻭ ﻓﻌﻞ ﻣﺎ ﻳﻨﻘﺾ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﻲ ﻳﻮﻡ‬
‫ﻳﻘﻀﻴﻪ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻧﺎﺳﻴﺎ‪ ،‬ﺗﻤﻢ ﺻﻴﺎﻣﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪ .‬ﻓﺈﻥ ﻓﻌﻠﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﺃﻓﻄﺮ ﻳﻮﻣﻪ ﺫﻟﻚ‪،‬‬
‫ﺛﻢ ﻟﻴﻘﻀﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ ﻓﻌﻞ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻗﻀﻰ‬
‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﻴﻦ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﺪﻻ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﻗﺪ ﺭﻭﻳﺖ ﺭﻭﺍﻳﺔ‪:‬‬
‫" ﺃﻥ ﻋﻠﻴﻪ ﻣﺜﻞ ﻣﺎ ﻋﻠﻰ ﻣﻦ ﺃﻓﻄﺮ ﻳﻮﻣﺎ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ " ﻭﺍﻟﻌﻤﻞ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺟﻪ ﻓﻲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﻣﻦ ﺃﻓﻄﺮ ﻫﺬﺍ‬
‫ﺍﻟﻴﻮﻡ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﺍﺳﺘﺨﻔﺎﻓﺎ ﺑﺎﻟﻔﺮﺽ ﻭﺗﻬﺎﻭﻧﺎ ﺑﻪ‪ ،‬ﻓﻠﺰﻣﺘﻪ ﻫﺬﻩ‬
‫ﺍﻟﻜﻔﺎﺭﺓ ﻋﻘﻮﺑﺔ ﻭﺗﻐﻠﻴﻈﺎ‪ ،‬ﻭﻣﻦ ﺃﻓﻄﺮ ﻋﻠﻰ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻮﺟﻪ‪ ،‬ﻓﻠﻴﺲ‬
‫ﻋﻠﻴﻪ ﺇﻻ ﺍﻷﻭﻝ‪ .‬ﻭﻗﺪ ﻭﺭﺩﺕ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ " :‬ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ "‬
‫ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺟﻪ ﻓﻴﻬﺎ‪ :‬ﻣﻦ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻻﻃﻌﺎﻡ ﻭﻻ ﻣﻦ‬
‫ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﺘﻰ ﺃﺻﺒﺢ ﺍﻟﺮﺟﻞ ﺟﻨﺒﺎ‪،‬‬
‫ﻭﻗﺪ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﻋﺎﻣﺪﺍ ﻛﺎﻥ ﺃﻭ ﻧﺎﺳﻴﺎ‪ ،‬ﻓﻠﻴﻔﻄﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻻ ﻳﺼﻤﻪ‬
‫ﻭﻳﺼﻮﻡ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻳﺎﻡ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﺒﺢ ﺻﺎﺋﻤﺎ ﻣﺘﻄﻮﻋﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻔﻄﺮ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪.‬‬
‫ﻓﺈﺫﺍ ﺻﺎﺭ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻓﺎﻷﻓﻀﻞ ﻟﻪ ﺃﻥ ﻳﺼﻮﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﺪﻋﻮﻩ ﺃﺥ ﻟﻪ ﻣﺆﻣﻦ‪ ،‬ﻓﺈﻥ ﺍﻷﻓﻀﻞ ﻟﻪ ﺍﻻﻓﻄﺎﺭ‪.‬‬

‫)‪(١٦٤‬‬
 ‫ﻭﻣﻦ ﺃﺻﺒﺢ ﺑﻨﻴﺔ ﺍﻻﻓﻄﺎﺭ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺠﺪﺩ ﺍﻟﻨﻴﺔ ﻟﻘﻀﺎﺀ‬
‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺃﻭ ﻟﺼﻴﺎﻡ ﺍﻟﺘﻄﻮﻉ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ‪ .‬ﻓﺈﺫﺍ‬
‫ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺗﺠﺪﻳﺪ ﺍﻟﻨﻴﺔ‪.‬‬
‫ﻭﺍﻟﺤﺎﺋﺾ ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﻣﺎ ﻓﺎﺗﻬﺎ ﻣﻦ ﺍﻷﻳﺎﻡ ﻣﻦ ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﺴﺘﺤﺎﺿﺔ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺻﺎﻣﺖ ﺇﻻ ﺍﻷﻳﺎﻡ‬
‫ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻬﺎ ﻓﻴﻬﺎ ﺍﻟﺤﻴﺾ‪ .‬ﺛﻢ ﺗﻘﻀﻲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‪ .‬ﻭﻣﺘﻰ‬
‫ﺃﺻﺒﺤﺖ ﺍﻟﻤﺮﺃﺓ ﺻﺎﺋﻤﺔ‪ ،‬ﺛﻢ ﺭﺃﺕ ﺍﻟﺪﻡ‪ ،‬ﻓﻘﺪ ﺃﻓﻄﺮﺕ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺃﻭ ﻗﺒﻞ ﻏﻴﺒﻮﺑﺔ ﺍﻟﺸﻤﺲ ﺑﻘﻠﻴﻞ‪ ،‬ﺃﻣﺴﻜﺖ‪ ،‬ﻭﻋﻠﻴﻬﺎ‬
‫ﻗﻀﺎﺀ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ .‬ﻭﻣﺘﻰ ﺃﺻﺒﺤﺖ ﺑﻨﻴﺔ ﺍﻻﻓﻄﺎﺭ‪ ،‬ﺛﻢ ﻃﻬﺮﺕ ﻓﻲ‬
‫ﺑﻘﻴﺔ ﻳﻮﻣﻬﺎ‪ ،‬ﺃﻣﺴﻜﺖ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﻭﻣﺘﻰ ﻃﻬﺮﺕ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺍﻟﺤﻴﺾ ﺃﻭ ﺍﻟﻨﻔﺎﺱ‪ ،‬ﺛﻢ ﺍﺳﺘﺤﺎﺿﺖ‪،‬‬
‫ﻭﺻﺎﻣﺖ‪ ،‬ﻭﻟﻢ ﺗﻔﻌﻞ ﻣﺎ ﺗﻔﻌﻠﻪ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﺍﻟﺼﻮﻡ‪.‬‬
‫ﻭﻣﻦ ﺃﺟﻨﺐ ﻓﻲ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻧﺴﻲ ﺃﻥ ﻳﻐﺘﺴﻞ‪ ،‬ﻭﺻﺎﻡ ﺍﻟﺸﻬﺮ‬
‫ﻛﻠﻪ‪ ،‬ﻭﺻﻠﻰ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﻏﺘﺴﺎﻝ‪ ،‬ﻭﻗﻀﺎﺀ ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺍﻟﻤﻐﻤﻰ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻔﻴﻘﺎ ﻓﻲ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪ .‬ﻭﻧﻮﻯ ﺍﻟﺼﻮﻡ‪ ،‬ﺛﻢ‬
‫ﺃﻏﻤﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﺑﻪ ﺃﻳﺎﻣﺎ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﻗﻀﺎﺀ ﺷﺊ ﻓﺎﺗﻪ‪ ،‬ﻷﻧﻪ‬
‫ﺑﺤﻜﻢ ﺍﻟﺼﺎﺋﻢ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻔﻴﻘﺎ ﻓﻲ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪ .‬ﺑﻞ ﻛﺎﻥ ﻣﻐﻤﻰ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻗﻮﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ .‬ﻭﻋﻨﺪﻱ ﺃﻧﻪ‬
‫ﻻ ﻗﻀﺎﺀ ﻋﻠﻴﻪ ﺃﺻﻼ‪.‬‬

‫)‪(١٦٥‬‬
 ‫ﺑﺎﺏ ﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﻯ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺼﻮﻡ‬
‫ﻭﺣﻜﻢ ﻣﻦ ﺃﻓﻄﺮ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻌﻤﺪ ﻭﺍﻟﻨﺴﻴﺎﻥ‬
‫ﺍﻟﺬﻱ ﻳﺠﺮﻱ ﻣﺠﺮﻯ ﺫﻟﻚ‪ :‬ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ ﻓﻴﻤﻦ ﻗﺘﻞ‬
‫ﺧﻄﺄ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ ﻓﻲ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ‬
‫ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺠﺪ ﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻭﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ ﻋﻠﻰ ﻣﻦ ﺃﻓﻄﺮ‬
‫ﻳﻮﻣﺎ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻣﺘﻌﻤﺪﺍ ﺇﺫﺍ ﻟﻢ ﻳﻌﺘﻖ ﻭﻟﻢ ﻳﻄﻌﻢ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺻﻴﺎﻣﻪ ﻣﺘﺘﺎﺑﻌﺎ‪ ،‬ﺻﺎﻡ ﺍﻟﺸﻬﺮ ﺍﻷﻭﻝ ﻭﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻧﻲ ﺷﻴﺌﺎ‪،‬‬
‫ﺛﻢ ﻓﺮﻕ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺃﻓﻄﺮ ﻓﻲ ﺍﻟﺸﻬﺮ ﺍﻷﻭﻝ ﺃﻭ ﺍﻟﺜﺎﻧﻲ ﻗﺒﻞ ﺃﻥ‬
‫ﻳﺼﻮﻡ ﻣﻨﻪ ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻴﻨﺎﻑ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺳﺒﺐ ﺇﻓﻄﺎﺭﻩ ﺍﻟﻤﺮﺽ ﺃﻭ ﺷﻴﺌﺎ ﻣﻦ ﻗﺒﻞ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺈﻧﻪ ﻳﺒﻨﻲ ﻋﻠﻴﻪ‬
‫ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺻﻮﻡ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺃﻥ ﻳﺼﻮﻣﻪ ﻓﻲ‬
‫ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺼﻮﻡ ﺃﻳﺎﻡ ﺍﻟﻌﻴﺪﻳﻦ ﻭﻻ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﺇﺫﺍ ﻛﺎﻥ ﺑﻤﻨﻰ‪.‬‬
‫ﻓﺈﻥ ﻭﺍﻓﻖ ﺻﻮﻣﻪ ﺃﺣﺪ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﻄﺮ‪ ،‬ﺛﻢ ﻟﻴﻘﺾ‬
‫ﻳﻮﻣﺎ ﻣﻜﺎﻧﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﻱ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺼﻴﺎﻡ ﺍﻟﻘﺎﺑﻞ ﻓﻲ‬
‫ﺃﺷﻬﺮ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ ﻣﻦ ﺃﺷﻬﺮ‬
‫ﺍﻟﺤﺮﻡ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﻓﻴﻬﺎ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻭﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺣﺎﺿﺖ‪ ،‬ﻭﻫﻲ ﺗﺼﻮﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ ،‬ﺃﻓﻄﺮﺕ ﺃﻳﺎﻡ‬

‫)‪(١٦٦‬‬
 ‫ﺣﻴﻀﻬﺎ‪ ،‬ﺛﻢ ﻟﺘﻘﻀﻬﺎ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺣﻴﻀﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ ﻓﻲ ﺃﻭﻝ ﺷﻌﺒﺎﻥ‪،‬‬
‫ﻓﻠﻴﺘﺮﻛﻪ ﺇﻟﻰ ﺍﻧﻘﻀﺎﺀ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺛﻢ ﻳﺼﻮﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﺻﺎﻡ ﺷﻌﺒﺎﻥ ﻭﺭﻣﻀﺎﻥ‪ ،‬ﻟﻢ ﻳﺠﺰﺀﻩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺻﺎﻡ ﻣﻊ‬
‫ﺷﻌﺒﺎﻥ ﺷﻴﺌﺎ ﻣﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺸﻬﺮ‪،‬‬
‫ﻓﻴﺠﻮﺯ ﻟﻪ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺘﻤﻢ ﺷﻬﺮﻳﻦ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ ﺷﻬﺮﺍ ﻣﺘﺘﺎﺑﻌﺎ‪ ،‬ﻓﺼﺎﻡ ﺧﻤﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ‪،‬‬
‫ﻭﻋﺮﺽ ﻟﻪ ﻣﺎ ﻳﻔﻄﺮ ﻓﻴﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﺸﻬﺮ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺻﻮﻣﻪ ﺃﻗﻞ ﻣﻦ ﺧﻤﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻴﻨﺎﻑ‪.‬‬
‫ﻓﺄﻣﺎ ﺻﻴﺎﻡ ﺍﻟﻨﺬﺭ ﻓﻘﺪ ﺑﻴﻨﺎ ﺣﻜﻤﻪ ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪ .‬ﻓﻤﻦ ﺃﻓﻄﺮ ﻓﻲ‬
‫ﻳﻮﻡ ﻗﺪ ﻧﺬﺭ ﺻﻮﻣﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﺃﻓﻄﺮ‬
‫ﻳﻮﻣﺎ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ :‬ﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﺃﻭ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪،‬‬
‫ﺃﻭ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﺻﺎﻡ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ‪،‬‬
‫ﺃﻭ ﺗﺼﺪﻕ ﺑﻤﺎ ﺗﻤﻜﻦ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ‪ ،‬ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﻪ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ ﺣﻴﻨﺎ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﻮﻡ‬
‫ﺳﺘﺔ ﺃﺷﻬﺮ‪ .‬ﻓﺈﻥ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ ﺯﻣﺎﻧﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﻮﻡ ﺧﻤﺴﺔ‬
‫ﺃﺷﻬﺮ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ ﺑﻤﻜﺔ ﺃﻭ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺃﻭ ﺃﺣﺪ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﻤﻌﻴﻨﺔ‬
‫ﺷﻬﺮﺍ ﺑﻌﻴﻨﻪ‪ ،‬ﻓﺤﻀﺮﻩ‪ ،‬ﻭﺻﺎﻡ ﺑﻌﻀﻪ‪ ،‬ﻭﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻤﻘﺎﻡ‪،‬‬

‫)‪(١٦٧‬‬
 ‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ‪ .‬ﻓﺈﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﺑﻠﺪﻩ‪ ،‬ﻗﻀﺎﻩ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﺠﺰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺻﻴﺎﻡ ﻣﺎ ﻧﺬﺭ ﻓﻴﻪ‪ ،‬ﺗﺼﺪﻕ ﻋﻦ ﻛﻞ‬
‫ﻳﻮﻡ ﺑﻤﺪ ﻣﻦ ﻃﻌﺎﻡ‪.‬‬
‫ﻭﺻﻮﻡ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﻭﺍﺟﺐ ﺃﻳﻀﺎ‪ .‬ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‬
‫ﻣﺘﺘﺎﺑﻌﺎﺕ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻻﻓﻄﺎﺭ‪ .‬ﻓﻤﻦ ﻓﻌﻞ ﺫﻟﻚ‪،‬‬
‫ﺍﺳﺘﺄﻧﻒ ﺍﻟﺼﻴﺎﻡ‪.‬‬
‫ﻭﺻﻴﺎﻡ ﺃﺫﻯ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﻭﺍﺟﺐ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻨﺴﻚ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺘﺼﺪﻕ‪ .‬ﻭﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻟﻤﻦ ﻟﻢ ﻳﺠﺪ ﺩﻡ ﺍﻟﻤﺘﻌﺔ ﻓﻲ ﺍﻟﺤﺞ‬
‫ﻣﺘﺘﺎﺑﻌﺎﺕ ﺃﻳﻀﺎ‪ ،‬ﻭﺻﻮﻡ ﺟﺰﺍﺀ ﺍﻟﺼﻴﺪ ﺑﺤﺴﺐ ﻗﻴﻤﺔ ﺟﺰﺍﺋﻪ ﻭﺑﺤﺴﺐ‬
‫ﻣﺎ ﻳﻠﺰﻣﻪ ﻣﻦ ﺍﻟﺼﻴﺎﻡ‪.‬‬
‫ﻭﺻﻮﻡ ﺍﻻﻋﺘﻜﺎﻑ ﻭﺍﺟﺐ ﺃﻳﻀﺎ‪ ،‬ﻭﺳﻨﻔﺮﺩ ﻟﻪ ﺑﺎﺑﺎ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﺑﺎﺏ ﺻﻴﺎﻡ ﺍﻟﺘﻄﻮﻉ ﻭﻣﺎ ﻳﻜﻮﻥ ﺻﺎﺣﺒﻪ ﻓﻴﻪ ﺑﺎﻟﺨﻴﺎﺭ‬
‫ﻭﺻﻮﻡ ﺍﻟﺘﺄﺩﻳﺐ ﻭﺍﻹﺫﻥ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ ﺻﻴﺎﻣﻪ‬
‫ﺻﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺸﻬﺮ ﻣﺴﺘﺤﺐ ﻣﻨﺪﻭﺏ ﺇﻟﻴﻪ ﻣﺮﻏﺐ ﻓﻴﻪ‪.‬‬
‫ﻭﻫﻮ ﺃﻭﻝ ﺧﻤﻴﺲ ﻓﻲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻭﻝ ﺃﺭﺑﻌﺎﺀ ﻓﻲ ﺍﻟﻌﺸﺮ ﺍﻟﺜﺎﻧﻲ‪،‬‬
‫ﻭﺁﺧﺮ ﺧﻤﻴﺲ ﻓﻲ ﺍﻟﻌﺸﺮ ﺍﻷﺧﻴﺮ‪ .‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺘﺮﻛﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻊ‬
‫ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺻﻴﺎﻡ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻓﻲ ﺃﻭﻗﺎﺗﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺗﺄﺧﻴﺮﻫﺎ ﻣﻦ ﺷﻬﺮ ﺇﻟﻰ ﺷﻬﺮ‪ ،‬ﺛﻢ ﻳﻘﻀﻴﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ‬
‫ﻳﺆﺧﺮﻫﺎ ﻣﻦ ﺍﻟﺼﻴﻒ ﺇﻟﻰ ﺍﻟﺸﺘﺎﺀ‪ ،‬ﺛﻢ ﻳﻘﻀﻴﻬﺎ ﺑﺤﺴﺐ ﻣﺎ ﻓﺎﺗﻪ‪ .‬ﻓﺈﻥ‬

‫)‪(١٦٨‬‬
 ‫ﻋﺠﺰ ﻋﻦ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﺼﺪﻕ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﺑﺪﺭﻫﻢ ﺃﻭ‬
‫ﺑﻤﺪ ﻣﻦ ﻃﻌﺎﻡ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺻﻴﺎﻡ ﺍﻷﺭﺑﻌﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﻳﻮﻡ ﺍﻟﺴﺎﺑﻊ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺭﺟﺐ‪ ،‬ﻭﻫﻮ ﻳﻮﻡ ﻣﺒﻌﺚ ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪،‬‬
‫ﻭﻳﻮﻡ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﻳﻮﻡ ﻣﻮﻟﺪﻩ‪ ،‬ﻭﻳﻮﻡ‬
‫ﺍﻟﺨﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﻭﻫﻮ ﻳﻮﻡ ﺩﺣﻴﺖ ﻓﻴﻪ ﺍﻷﺭﺽ‬
‫ﻣﻦ ﺗﺤﺖ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻣﻦ ﺫﻱ ﺍﻟﺤﺠﺔ‪ ،‬ﻭﻫﻮ ﻳﻮﻡ‬
‫ﺍﻟﻐﺪﻳﺮ‪ ،‬ﻧﺼﺐ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﺃﻣﻴﺮ‬
‫ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺇﻣﺎﻣﺎ ﻟﻸﻧﺎﻡ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺻﻴﺎﻡ ﺃﻭﻝ ﻳﻮﻡ ﻣﻦ ﺫﻱ ﺍﻟﺤﺠﺔ‪ ،‬ﻭﻫﻮ ﻳﻮﻡ ﻭﻟﺪ‬
‫ﻓﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺨﻠﻴﻞ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺻﻴﺎﻡ ﺭﺟﺐ ﺑﺄﺳﺮﻩ‬
‫ﻟﻤﻦ ﺗﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻣﻦ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﺻﺎﻡ ﺃﻭﻝ ﻳﻮﻡ ﻣﻨﻪ‪ ،‬ﻭﻳﻮﻡ‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﻳﻮﻡ ﻭﻟﺪ ﻓﻴﻪ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺻﻴﺎﻡ ﺷﻌﺒﺎﻥ ﻭﺻﻠﺘﻪ ﺑﺸﻬﺮ ﺭﻣﻀﺎﻥ‪ .‬ﻓﻤﻦ ﺻﺎﻣﻪ‪،‬‬
‫ﻭﻭﺻﻠﻪ ﺑﺸﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻛﺎﻥ ﺗﻮﺑﺔ ﻣﻦ ﺍﻟﻠﻪ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﺻﻮﻣﻪ ﻛﻠﻪ‪ ،‬ﺻﺎﻡ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻉ‪.‬‬
‫ﻭﺍﻟﺼﻮﻡ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺻﺎﺣﺒﻪ ﻓﻴﻪ ﺑﺎﻟﺨﻴﺎﺭ‪ ،‬ﻓﻴﻮﻡ ﺍﻟﺠﻤﻌﺔ‬
‫ﻭﺍﻟﺨﻤﻴﺲ ﻭﺃﻳﺎﻡ ﺍﻟﺒﻴﺾ ﻣﻦ ﻛﻞ ﺷﻬﺮ ﻭﺳﺘﺔ ﺃﻳﺎﻡ ﻣﻦ ﺷﻮﺍﻝ ﻭﺻﻮﻡ‬
‫ﻳﻮﻡ ﻋﺮﻓﺔ ﻭﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪.‬‬
‫ﻭﺃﻣﺎ ﺻﻮﻡ ﺍﻹﺫﻥ‪ ،‬ﻓﻼ ﺗﺼﻮﻡ ﺍﻟﻤﺮﺃﺓ ﺗﻄﻮﻋﺎ ﺇﻻ ﺑﺈﺫﻥ ﺯﻭﺟﻬﺎ‪.‬‬

‫)‪(١٦٩‬‬
 ‫ﻓﺈﻥ ﺻﺎﻣﺖ ﻣﻦ ﻏﻴﺮ ﺇﺫﻧﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻔﻄﺮﻫﺎ‪ ،‬ﻭﻳﻮﺍﻗﻌﻬﺎ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﺻﺎﺋﻤﺔ ﻣﻦ ﻗﻀﺎﺀ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﺍﻟﻌﺒﺪ‬
‫ﻻ ﻳﺼﻮﻡ ﺗﻄﻮﻋﺎ ﺇﻻ ﺑﺈﺫﻥ ﻣﻮﻻﻩ‪ .‬ﻭﺍﻟﻀﻴﻒ ﻻ ﻳﺼﻮﻡ ﺗﻄﻮﻋﺎ ﺇﻻ‬
‫ﺑﺈﺫﻥ ﻣﻀﻴﻔﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺻﻮﻡ ﺍﻟﺘﺄﺩﻳﺐ‪ ،‬ﻓﺄﻥ ﻳﺆﺧﺬ ﺍﻟﺼﺒﻲ ﺇﺫﺍ ﺭﺍﻫﻖ ﺑﺎﻟﺼﻮﻡ‬
‫ﺗﺄﺩﻳﺒﺎ‪ ،‬ﻭﻟﻴﺲ ﺑﻔﺮﺽ‪ .‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺃﻓﻄﺮ ﻟﻤﺮﺽ ﻓﻲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‬
‫ﺛﻢ ﻗﻮﻱ ﺑﻘﻴﺔ ﻧﻬﺎﺭﻩ‪ ،‬ﺃﻣﺮ ﺑﺎﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺑﻘﻴﺔ‬
‫ﻳﻮﻣﻪ ﺗﺄﺩﻳﺒﺎ‪ ،‬ﻭﻟﻴﺲ ﺑﻔﺮﺽ ﻭﻛﺬﻟﻚ ﺍﻟﻤﺴﺎﻓﺮ‪ ،‬ﺇﺫﺍ ﺃﻛﻞ ﻣﻦ‬
‫ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺛﻢ ﻗﺪﻡ ﺃﻫﻠﻪ‪ ،‬ﺃﻣﺴﻚ ﺑﻘﻴﺔ ﻳﻮﻣﻪ ﺗﺄﺩﻳﺒﺎ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺤﺎﺋﺾ ﺇﺫﺍ ﺃﻓﻄﺮﺕ ﻓﻲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺛﻢ ﻃﻬﺮﺕ ﻓﻲ ﺑﻘﻴﺔ ﻳﻮﻣﻬﺎ‪،‬‬
‫ﺃﻣﺴﻜﺖ ﺗﺄﺩﻳﺒﺎ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻗﻀﺎﺅﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻻ ﻳﺠﻮﺯ ﺻﻴﺎﻣﻪ ﻋﻠﻰ ﺣﺎﻝ‪ :‬ﻓﻴﻮﻡ ﺍﻟﻔﻄﺮ ﻭﻳﻮﻡ‬
‫ﺍﻷﺿﺤﻰ‪ ،‬ﻭﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻟﻤﻦ ﻛﺎﻥ ﺑﻤﻨﻰ‪ ،‬ﻭﺻﻮﻡ ﻳﻮﻡ‬
‫ﺍﻟﺸﻚ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﺻﻮﻡ ﺍﻟﻮﺻﺎﻝ‬
‫ﻭﻫﻮ ﺃﻥ ﻳﺠﻌﻞ ﻋﺸﺎﺀﻩ ﺳﺤﻮﺭﻩ‪ ،‬ﻭﺻﻮﻡ ﺍﻟﺼﻤﺖ‪ ،‬ﻭﺻﻮﻡ ﻧﺬﺭ‬
‫ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺻﻮﻡ ﺍﻟﺪﻫﺮ‪.‬‬
‫ﺑﺎﺏ ﺍﻻﻋﺘﻜﺎﻑ‬
‫ﺍﻻﻋﺘﻜﺎﻑ ﻣﺴﺘﺤﺐ ﻣﻨﺪﻭﺏ ﺇﻟﻴﻪ ﻣﺮﻏﺐ ﻓﻴﻪ‪ .‬ﻭﺃﻓﻀﻞ ﻣﺎ‬
‫ﻳﻌﺘﻜﻒ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ‪ .‬ﻓﺈﻥ ﺍﻋﺘﻜﻒ ﻓﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻓﻴﻪ ﻓﻀﻞ‬

‫)‪(١٧٠‬‬
 ‫ﻛﺒﻴﺮ‪ .‬ﻭﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﻳﺠﻮﺯ ﻓﻴﻬﺎ ﺍﻻﻋﺘﻜﺎﻑ‪ ،‬ﻛﻞ ﻣﺴﺠﺪ ﺟﻤﻊ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ ﻓﻴﻪ ﺑﺎﻟﻨﺎﺱ ﺻﻼﺓ ﺟﻤﻌﺔ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻫﻲ ﺃﺭﺑﻌﺔ‬
‫ﻣﺴﺎﺟﺪ‪ :‬ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻣﺴﺠﺪ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻣﺴﺠﺪ ﺍﻟﻜﻮﻓﺔ‪،‬‬
‫ﻭﻣﺴﺠﺪ ﺍﻟﺒﺼﺮﺓ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﻓﻲ ﺑﻌﺾ ﺍﻷﺧﺒﺎﺭ ﻣﺴﺠﺪ ﺍﻟﻤﺪﺍﺋﻦ‪.‬‬
‫ﻭﺍﻟﻤﻌﻮﻝ ﻋﻠﻰ ﺍﻟﻤﺴﺎﺟﺪ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻻﻋﺘﻜﺎﻑ ﻓﻴﻤﺎ‬
‫ﻋﺪﺍ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺟﺪ ﺍﻟﺘﻲ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻫﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺍﻻﻋﺘﻜﺎﻑ‪ ،‬ﻓﻼ ﻳﻌﺘﻜﻒ ﺃﻗﻞ ﻣﻦ ﺛﻼﺛﺔ‬
‫ﺃﻳﺎﻡ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺍﻋﺘﻜﺎﻑ ﺃﻗﻞ ﻣﻨﻬﺎ‪ .‬ﻭﻻ ﺑﺪ ﺃﻥ ﻳﺼﻮﻡ ﻭﺍﺟﺒﺎ‪،‬‬
‫ﻷﻧﻪ ﻻ ﺍﻋﺘﻜﺎﻑ ﺇﻻ ﺑﺼﻮﻡ‪ .‬ﻓﻤﻦ ﺍﻋﺘﻜﻒ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻛﺎﻥ ﻓﻴﻤﺎ‬
‫ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﺩﺍﺩ ﺍﺯﺩﺍﺩ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ‬
‫ﻳﺮﺟﻊ ﺭﺟﻊ‪ .‬ﻓﺈﻥ ﺻﺎﻡ ﺑﻌﺪ ﺍﻟﺜﻼﺛﺔ‪ .‬ﺃﻳﺎﻡ ﻳﻮﻣﻴﻦ ﺁﺧﺮﻳﻦ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻪ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺗﻤﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺃﺧﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺯﺍﺩ‬
‫ﻳﻮﻣﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻔﺴﺦ ﺍﻻﻋﺘﻜﺎﻑ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﻌﺘﻜﻒ ﺃﻥ ﻳﺸﺘﺮﻁ ﻋﻠﻰ ﺭﺑﻪ ﻓﻲ ﺣﺎﻝ ﻣﺎ ﻳﻌﺰﻡ ﻋﻠﻰ‬
‫ﺍﻻﻋﺘﻜﺎﻑ ﻛﻤﺎ ﻳﺸﺘﺮﻁ ﻓﻲ ﺣﺎﻝ ﺍﻻﺣﺮﺍﻡ‪ :‬ﺑﺄﻧﻪ ﺇﻥ ﻋﺮﺽ ﻟﻪ‬
‫ﻣﺮﺽ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪ .‬ﻓﺈﻧﻪ ﻣﺘﻰ ﻓﻌﻞ ﺫﻟﻚ‪،‬‬
‫ﺛﻢ ﻋﺮﺽ ﻟﻪ ﻣﺮﺽ‪ :‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﻓﻴﻪ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺸﺘﺮﻁ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﻞ ﻣﻦ ﻳﻮﻣﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﻣﻀﻰ ﻋﻠﻴﻪ ﻳﻮﻣﺎﻥ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺗﻤﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺣﺴﺐ‬
‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬

‫)‪(١٧١‬‬
 ‫ﻭﻋﻠﻰ ﺍﻟﻤﻌﺘﻜﻒ ﺃﻥ ﻳﺠﺘﻨﺐ ﺟﻤﻴﻊ ﻣﺎ ﻳﺠﺘﻨﺒﻪ ﺍﻟﻤﺤﺮﻡ ﻣﻦ‬
‫ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻄﻴﺐ ﻭﺍﻟﺮﻳﺎﺣﻴﻦ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻔﺤﺶ ﻭﺍﻟﻤﻤﺎﺭﺍﺓ ﻭﺍﻟﺒﻴﻊ‬
‫ﻭﺍﻟﺸﺮﺍﺀ‪ ،‬ﻭﻻ ﻳﻔﻌﻞ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺬﻱ ﺍﻋﺘﻜﻒ ﻓﻴﻪ‪،‬‬
‫ﺇﻻ ﻟﻀﺮﻭﺭﺓ ﺗﺪﻋﻮﻩ ﺇﻟﻰ ﺫﻟﻚ ﻣﻦ ﺗﺸﻴﻴﻊ ﺃﺥ ﺃﻭ ﺟﻨﺎﺯﺓ ﺃﻭ ﻋﻴﺎﺩﺓ‬
‫ﻣﺮﻳﺾ ﺃﻭ ﻗﻀﺎﺀ ﺣﺎﺟﺔ ﻻ ﺑﺪ ﻟﻪ ﻣﻨﻬﺎ‪ .‬ﻓﻤﺘﻰ ﺧﺮﺝ ﻹﺣﺪﻯ ﺍﻷﺷﻴﺎﺀ‬
‫ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻓﻼ ﻳﻘﻌﺪ ﻓﻲ ﻣﻮﺿﻊ‪ ،‬ﻭﻻ ﻳﻤﺸﻲ ﺗﺤﺖ ﺍﻟﻈﻼﻝ‪.‬‬
‫ﻭﻻ ﻳﻘﻒ ﻓﻴﻬﺎ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻟﻰ ﺃﻥ ﻳﻌﻮﺩ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ‪.‬‬
‫ﻭﻻ ﻳﺼﻠﻲ ﺍﻟﻤﻌﺘﻜﻒ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺬﻱ ﺍﻋﺘﻜﻒ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺑﻤﻜﺔ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﺑﻤﻜﺔ ﻓﻲ ﺃﻱ ﺑﻴﻮﺗﻬﺎ ﺷﺎﺀ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﻋﺘﻞ ﺍﻟﻤﻌﺘﻜﻒ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﺇﻟﻰ ﺑﻴﺘﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺑﺮﺃ ﻗﻀﻰ ﺍﻋﺘﻜﺎﻓﻪ ﻭﺻﻮﻣﻪ‪.‬‬
‫ﻭﺍﻋﺘﻜﺎﻑ ﺍﻟﻤﺮﺃﺓ ﻛﺎﻋﺘﻜﺎﻑ ﺍﻟﺮﺟﻞ ﺳﻮﺍﺀ‪ ،‬ﻭﺣﻜﻤﻬﺎ ﺣﻜﻤﻪ‬
‫ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻓﺈﻥ ﻃﻤﺜﺖ‪ ،‬ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ .‬ﻓﺈﺫﺍ‬
‫ﻃﻬﺮﺕ‪ ،‬ﻋﺎﺩﺕ‪ ،‬ﻭﻗﻀﺖ ﺍﻻﻋﺘﻜﺎﻑ ﻭﺍﻟﺼﻮﻡ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﻌﺘﻜﻒ ﻣﻮﺍﻗﻌﺔ ﺍﻟﻨﺴﺎﺀ ﻻ ﺑﺎﻟﻠﻴﻞ ﻭﻻ ﺑﺎﻟﻨﻬﺎﺭ‪.‬‬
‫ﻓﻤﺘﻰ ﻭﺍﻗﻊ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﺘﻜﻒ ﻟﻴﻼ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺎ ﻋﻠﻰ‬
‫ﻣﻦ ﺃﻓﻄﺮ ﻳﻮﻣﺎ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ :‬ﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﺃﻭ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ‬
‫ﺃﻭ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻮﺍﻗﻌﺘﻪ ﻟﻬﺎ ﺑﺎﻟﻨﻬﺎﺭ ﻓﻲ ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺗﺎﻥ‪.‬‬

‫)‪(١٧٢‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‬
‫ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻣﻔﺮﻭﺽ ﻭﻣﺴﻨﻮﻥ‪ .‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﻳﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪ :‬ﻓﻘﺴﻢ ﻣﻨﻬﻤﺎ ﺯﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﺯﻛﺎﺓ‬
‫ﺍﻟﺮﺅﻭﺱ‪.‬‬
‫ﻓﺄﻣﺎ ﺯﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻓﻴﺤﺘﺎﺝ ﻓﻲ ﻣﻌﺮﻓﺘﻬﺎ ﺇﻟﻰ ﺳﺘﺔ ﺃﺷﻴﺎﺀ‪:‬‬
‫ﺃﺣﺪﻫﺎ ﻣﻌﺮﻓﺔ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ ﻣﻌﺮﻓﺔ ﻣﻦ ﺗﺠﺐ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻣﻦ ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ﻣﻌﺮﻓﺔ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﻭﻣﺎ ﻻ ﺗﺠﺐ‬
‫ﻭﺍﻟﺮﺍﺑﻊ ﻣﻌﺮﻓﺔ ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻣﻘﺪﺍﺭ ﻣﺎ ﻻ‬
‫ﺗﺠﺐ‪ .‬ﻭﺍﻟﺨﺎﻣﺲ ﻣﻌﺮﻓﺔ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ‪ .‬ﻭﺍﻟﺴﺎﺩﺱ‬
‫ﻣﻌﺮﻓﺔ ﻣﻦ ﻳﺴﺘﺤﻖ ﺫﻟﻚ ﻭﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻰ ﻣﻦ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﺯﻛﺎﺓ ﺍﻟﺮﺅﻭﺱ ﻓﻴﺤﺘﺎﺝ ﻓﻴﻬﺎ ﺃﻳﻀﺎ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺳﺘﺔ ﺃﺷﻴﺎﺀ‪:‬‬
‫ﺃﺣﺪﻫﺎ ﻣﻌﺮﻓﺔ ﻭﺟﻮﺑﻬﺎ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ ﻣﻌﺮﻓﺔ ﻣﻦ ﺗﺠﺐ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ ﻣﻌﺮﻓﺔ ﻣﺎ ﻳﺠﻮﺯ ﺇﺧﺮﺍﺟﻪ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‪ .‬ﻭﺍﻟﺮﺍﺑﻊ ﻣﻌﺮﻓﺔ‬
‫ﻣﻘﺪﺍﺭ ﻣﺎ ﺗﺠﺐ‪ .‬ﻭﺍﻟﺨﺎﻣﺲ ﻣﻌﺮﻓﺔ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺍﻟﻤﺴﺘﺤﻖ ﻟﻪ‪ ،‬ﻭﻛﻢ ﺃﻗﻞ ﻣﺎ ﻳﻌﻄﻰ ﻭﺃﻛﺜﺮ‪ .‬ﻭﻟﻴﺲ‬

‫)‪(١٧٣‬‬
 ‫ﻳﺨﺮﺝ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺷﺊ ﻣﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺑﻮﺍﺏ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻧﺤﻦ‬
‫ﻧﺒﻴﻦ ﻗﺴﻤﺎ ﻗﺴﻤﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻧﺴﺘﻮﻓﻴﻪ ﻋﻠﻰ ﺣﻘﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻌﺮﻓﺔ ﻣﻦ ﺗﺠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺰﻛﺎﺓ ﺍﻟﻤﻔﺮﻭﺿﺔ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ‬
‫ﺣﺮ ﺑﺎﻟﻎ‪ ،‬ﺭﺟﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ‪ .‬ﻭﻫﻢ ﻳﻨﻘﺴﻤﻮﻥ ﻗﺴﻤﻴﻦ‪ :‬ﻗﺴﻢ‬
‫ﻣﻨﻬﻢ ﺇﺫﺍ ﻟﻢ ﻳﺨﺮﺟﻮﺍ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻛﺎﻥ ﺛﺎﺑﺘﺎ ﻓﻲ‬
‫ﺫﻣﺘﻬﻢ‪ .‬ﻭﻫﻢ ﺟﻤﻴﻊ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ﻣﺘﻰ ﻟﻢ ﻳﺨﺮﺟﻮﺍ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻬﻢ‬
‫ﻗﻀﺎﺅﻩ‪ .‬ﻭﻫﻢ ﺟﻤﻴﻊ ﻣﻦ ﺧﺎﻟﻒ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻥ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﻭﺍﺟﺒﺔ ﻋﻠﻴﻬﻢ ﺑﺸﺮﻁ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻢ ﻳﺨﺮﺟﻮﻫﺎ ﻟﻜﻔﺮﻫﻢ‪ ،‬ﻓﻤﺘﻰ‬
‫ﺃﺳﻠﻤﻮﺍ ﻟﻢ ﻳﻠﺰﻣﻬﻢ ﺇﻋﺎﺩﺗﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻤﺠﺎﻧﻴﻦ‪ ،‬ﻭﻣﻦ ﻟﻴﺲ ﺑﻜﺎﻣﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻼ ﺗﺠﺐ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ ﺍﻟﻤﻮﺩﻋﺔ‪ .‬ﻭﺗﺠﺐ ﻓﻴﻤﺎ ﻳﺤﺼﻞ ﻟﻬﻢ ﻣﻦ ﺍﻟﻐﻼﺕ‬
‫ﻭﺍﻟﻤﻮﺍﺷﻲ‪ .‬ﻭﺣﻜﻢ ﺍﻷﻃﻔﺎﻝ ﺣﻜﻢ ﻣﻦ ﻟﻴﺲ ﺑﻌﺎﻗﻞ ﻣﻦ ﺍﻟﻤﺠﺎﻧﻴﻦ‬
‫ﺃﻭ ﻏﻴﺮﻫﻢ‪ .‬ﻓﺈﻧﻪ ﻻ ﺗﺠﺐ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ ﺍﻟﺼﺎﻣﺘﺔ ﺯﻛﺎﺓ‪.‬‬
‫ﻓﺈﻥ ﺃﺗﺠﺮ ﻣﺘﺠﺮ ﺑﺄﻣﻮﺍﻟﻬﻢ ﻧﻈﺮﺍ ﻟﻬﻢ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ‬
‫ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺮﺑﺢ ﺑﻘﺪﺭ ﻣﺎ‬
‫ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻜﻔﺎﻳﺔ‪ .‬ﻭﺇﻥ ﺃﺗﺠﺮ ﻟﻨﻔﺴﻪ ﺩﻭﻧﻬﻢ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻓﻲ ﺍﻟﺤﺎﻝ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺿﻤﺎﻥ ﺫﻟﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻴﻪ‪،‬‬

‫)‪(١٧٤‬‬
 ‫ﻭﺍﻟﺮﺑﺢ ﻟﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﺘﻤﻜﻨﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ﻣﻦ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻀﻤﻦ‬
‫ﺑﻪ ﻣﺎﻝ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﺗﺼﺮﻑ ﻓﻴﻪ ﻟﻨﻔﺴﻪ ﻣﻦ ﻏﻴﺮ ﻭﺻﻴﺔ ﻭﻻ ﻭﻻﻳﺔ‪،‬‬
‫ﻟﺰﻣﻪ ﺿﻤﺎﻧﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺑﺢ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻭﻳﺨﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺎ ﻋﺪﺍ ﺍﻷﻣﻮﺍﻝ ﺍﻟﺼﺎﻣﺘﺔ ﻣﻦ ﺍﻟﻐﻼﺕ ﻭﺍﻟﻤﻮﺍﺷﻲ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﺳﻤﻴﻨﺎﻩ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﻭﻋﻠﻰ ﺃﻭﻟﻴﺎﺋﻬﻢ ﺃﻥ‬
‫ﻳﺨﺮﺟﻮﻫﺎ ﻭﻳﺴﻠﻤﻮﻫﺎ ﺇﻟﻰ ﻣﺴﺘﺤﻘﻴﻬﺎ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻣﺎ ﻻ ﺗﺠﺐ ﻭﻣﺎ ﻳﺴﺘﺤﺐ‬
‫ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‬
‫ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﺮﺿﺎ ﻻﺯﻣﺎ ﺗﺴﻌﺔ ﺃﺷﻴﺎﺀ‪:‬‬
‫ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﻀﺮﻭﺑﻴﻦ ﺩﻧﺎﻧﻴﺮ ﻭﺩﺭﺍﻫﻢ‬
‫ﻣﻨﻘﻮﺷﻴﻦ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺎ ﺳﺒﺎﺋﻚ ﺃﻭ ﺣﻠﻴﺎ‪ ،‬ﻓﻼ ﺗﺠﺐ ﻓﻴﻬﻤﺎ ﺍﻟﺰﻛﺎﺓ‪،‬‬
‫ﺇﻻ ﺃﻥ ﻳﻘﺼﺪ ﺻﺎﺣﺒﻬﻤﺎ ﺍﻟﻔﺮﺍﺭ ﺑﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻓﻤﺘﻰ ﻓﻌﻞ ﺫﻟﻚ ﺣﺎﻝ‬
‫ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺍﺳﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻨﻬﻤﺎ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺇﻥ ﺟﻌﻠﻪ‬
‫ﻛﺬﻟﻚ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ‪ ،‬ﻟﺰﻣﺘﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ ﻭﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻋﺪﺍ ﻫﺬﻩ ﺍﻟﺘﺴﻌﺔ ﺃﺷﻴﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﻻ ﺯﻛﺎﺓ ﻋﻠﻰ ﻣﺎﻝ ﻏﺎﺋﺐ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﻣﺘﻤﻜﻨﺎ ﻣﻨﻪ‬
‫ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻨﻪ ﻟﺰﻣﺘﻪ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬

‫)‪(١٧٥‬‬
 ‫ﻣﺘﻤﻜﻨﺎ‪ ،‬ﻭﻏﺎﺏ ﻣﻨﻪ ﺳﻨﻴﻦ‪ ،‬ﺛﻢ ﺣﺼﻞ ﻋﻨﺪﻩ‪ ،‬ﻳﺨﺮﺝ ﻣﻨﻪ‬
‫ﺯﻛﺎﺓ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﻣﻦ ﻭﺭﺙ ﻣﺎﻻ‪ ،‬ﻭﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺤﻮﻝ ﻋﻠﻴﻪ‬
‫ﺣﻮﻝ ﺃﻭ ﺃﺣﻮﺍﻝ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺯﻛﺎﺓ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻪ ﻭﻳﺤﻮﻝ‬
‫ﻋﻠﻴﻪ ﺣﻮﻝ‪ .‬ﻭﻣﺎﻝ ﺍﻟﻘﺮﺽ ﻟﻴﺲ ﻓﻴﻪ ﺯﻛﺎﺓ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﺑﻞ ﺗﺠﺐ ﻋﻠﻰ‬
‫ﺍﻟﻤﺴﺘﻘﺮﺽ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺇﻥ ﺗﺮﻛﻪ ﺑﺤﺎﻟﻪ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪.‬‬
‫ﻭﺇﻥ ﺗﺼﺮﻑ ﻓﻴﻪ ﺑﺘﺠﺎﺭﺓ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ‪ ،‬ﻟﺰﻣﺘﻪ ﺍﻟﺰﻛﺎﺓ ﺍﺳﺘﺤﺒﺎﺑﺎ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﻤﻠﻜﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻤﺎ ﻋﺪﺍ ﺍﻟﺘﺴﻌﺔ ﺃﺷﻴﺎﺀ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻪ ﻣﺎﻝ ﻳﺪﻳﺮﻩ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﺍﺳﺘﺤﺐ ﻟﻪ ﺇﺧﺮﺍﺝ‬
‫ﺍﻟﺰﻛﺎﺓ ﻣﻨﻪ‪ ،‬ﺇﺫﺍ ﺩﺧﻞ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺭﺃﺱ ﺍﻟﻤﺎﻝ ﺣﺎﺻﻼ‪ ،‬ﺃﻭ‬
‫ﻳﻜﻮﻥ ﻣﻌﻪ ﺍﻟﺮﺑﺢ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻧﻘﺺ ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﺎ ﺍﺷﺘﺮﺍﻩ‬
‫ﻃﻠﺐ ﺑﺄﻗﻞ ﻣﻦ ﺭﺃﺱ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻓﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﺑﻘﻲ‬
‫ﻋﻨﺪﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺃﺣﻮﺍﻻ‪ ،‬ﺛﻢ ﺑﺎﻋﻪ‪ ،‬ﺃﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ‬
‫ﻟﺴﻨﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭ ﻛﻞ ﻣﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻤﻜﻴﺎﻝ ﻭﺍﻟﻤﻴﺰﺍﻥ ﻣﻦ ﺍﻟﺤﺒﻮﺏ ﻭﻏﻴﺮﻫﺎ ﻣﺜﻞ‬
‫ﺍﻟﺠﺎﻭﺭﺱ ﻭﺍﻟﺬﺭﺓ ﻭﺍﻟﺴﻠﺖ ﻭﺍﻷﺭﺯ ﻭﺍﻟﺒﺎﻗﻼ ﻭﺍﻟﺴﻤﺴﻢ ﻭﺍﻟﻜﺘﺎﻥ ﻭﻣﺎ‬
‫ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﺳﻨﺔ ﻣﺆﻛﺪﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺨﻀﺮﻭﺍﺕ ﻣﺜﻞ ﺍﻟﻘﻀﺐ ﻭﺍﻟﺒﺎﺫﻧﺠﺎﻥ ﻭﺍﻟﺒﻘﻮﻝ ﻛﻠﻬﺎ ﻭﻣﺎ‬

‫)‪(١٧٦‬‬
 ‫ﺃﺷﺒﻬﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺯﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﺑﻠﻎ ﺛﻤﻨﻪ ﺷﻴﺌﺎ ﻛﺜﻴﺮﺍ‪،‬‬
‫ﺇﻻ ﺃﻥ ﻳﺒﺎﻉ ﻭﻳﺤﻮﻝ ﻋﻠﻰ ﺛﻤﻨﻪ ﺍﻟﺤﻮﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻓﻠﻴﺲ ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺯﻛﺎﺓ‪ ،‬ﺇﻻ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺳﺎﺋﻤﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺪ ﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻓﺼﺎﻋﺪﺍ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻤﻌﻠﻮﻓﺔ ﻣﻨﻬﺎ ﻓﻠﻴﺲ ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺯﻛﺎﺓ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﺠﻮﺍﻣﻴﺲ ﺣﻜﻢ ﺍﻟﺒﻘﺮ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺨﻴﻞ‪ ،‬ﻓﻔﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻣﺴﺘﺤﺒﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺇﻧﺎﺛﺎ ﺳﺎﺋﻤﺔ‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻌﻠﻮﻓﺔ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﺷﺊ‪.‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺯﻛﺎﺓ ﻓﻴﻤﺎ ﻳﻤﻠﻜﻪ ﻣﻦ ﺧﺎﺩﻡ ﻳﺨﺪﻣﻪ‬
‫ﺃﻭ ﺩﺍﺭ ﻳﺴﻜﻨﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺩﺍﺭ ﻏﻠﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺬﻟﻚ‪،‬‬
‫ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺨﺮﺝ ﻣﻨﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻓﺄﻣﺎ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ‪ ،‬ﻓﺈﻋﺎﺭﺗﻪ‬
‫ﻟﻤﻦ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺄﻣﻮﻧﺎ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻤﻘﺎﺩﻳﺮ ﺍﻟﺘﻲ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻭﻛﻤﻴﺔ ﻣﺎ ﺗﺠﺐ‬
‫ﺃﻣﺎ ﺍﻟﺬﻫﺐ ﻓﻠﻴﺲ ﻓﻲ ﺷﺊ ﻣﻨﻪ ﺯﻛﺎﺓ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﻋﺸﺮﻳﻦ‬
‫ﻣﺜﻘﺎﻻ ﻓﺈﺫﺍ ﺑﻠﻎ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﻧﺼﻒ ﺩﻳﻨﺎﺭ‪ .‬ﺛﻢ ﻟﻴﺲ ﻓﻴﻪ‬
‫ﺷﺊ ﻣﺎ ﻟﻢ ﺗﺰﺩ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺔ ﺩﻧﺎﻧﻴﺮ‪ .‬ﻓﺈﺫﺍ ﺯﺍﺩ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ‬
‫ﺳﺘﺔ ﺃﻋﺸﺎﺭ‪ .‬ﺛﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺴﺎﺏ ﻛﻠﻤﺎ ﺯﺍﺩﺕ ﺃﺭﺑﻌﺔ ﺩﻧﺎﻧﻴﺮ‪،‬‬
‫ﻛﺎﻥ ﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ ﻋﺸﺮ ﺩﻳﻨﺎﺭ ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ‪ .‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺫﻟﻚ‬
‫ﺷﺊ‪.‬‬

‫)‪(١٧٧‬‬
 ‫ﻭﺃﻣﺎ ﺯﻛﺎﺓ ﺍﻟﻔﻀﺔ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﺷﺊ ﻣﺎ ﻟﻢ ﺗﺒﻠﻎ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‪.‬‬
‫ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ .‬ﺛﻢ ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ‬
‫ﺇﻟﻰ ﺃﻥ ﺗﺰﻳﺪ ﺃﺭﺑﻌﻮﻥ ﺩﺭﻫﻤﺎ‪ .‬ﻓﺈﺫﺍ ﺯﺍﺩ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺳﺘﺔ‬
‫ﺩﺭﺍﻫﻢ‪ .‬ﺛﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺴﺎﺏ‪ ،‬ﻛﻠﻤﺎ ﺯﺍﺩﺕ ﺃﺭﺑﻌﻮﻥ ﺩﺭﻫﻤﺎ‪،‬‬
‫ﻛﺎﻥ ﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ ﺩﺭﻫﻢ ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ‪ .‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻷﺭﺑﻌﻴﻦ ﺑﻌﺪ‬
‫ﺍﻟﻤﺄﺗﻴﻦ ﺷﺊ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻒ ﺍﻟﺮﺟﻞ ﺩﺭﺍﻫﻢ ﺃﻭ ﺩﻧﺎﻧﻴﺮ ﻧﻔﻘﺔ ﻟﻌﻴﺎﻟﻪ‪ ،‬ﻟﺴﻨﺔ ﺃﻭ‬
‫ﺳﻨﺘﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻣﻘﺪﺍﺭ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﻟﺮﺟﻞ ﻏﺎﻟﺒﺎ‪ ،‬ﻟﻢ ﺗﺠﺐ ﻓﻴﻬﺎ ﺯﻛﺎﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺣﺎﺿﺮﺍ‪ ،‬ﻭﺟﺒﺖ‬
‫ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺯﻛﺎﺓ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ‪ ،‬ﻓﻌﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻟﻴﺲ ﻓﻲ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺯﻛﺎﺓ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﺧﻤﺴﺔ ﺃﻭﺳﻖ‬
‫ﺑﻌﺪ ﻣﻘﺎﺳﻤﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺇﺧﺮﺍﺝ ﺍﻟﻤﺆﻥ ﻋﻨﻬﺎ‪ .‬ﻛﻞ ﻭﺳﻖ ﺳﺘﻮﻥ ﺻﺎﻋﺎ‬
‫ﻛﻞ ﺻﺎﻉ ﺗﺴﻌﺔ ﺃﺭﻃﺎﻝ ﺑﺎﻟﻌﺮﺍﻗﻲ‪ ،‬ﻳﻜﻮﻥ ﻣﺒﻠﻐﻪ ﺃﻟﻔﻴﻦ ﻭﺳﺒﻌﻤﺎﺋﺔ‬
‫ﺭﻃﻞ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﻌﺸﺮ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺳﻘﻲ ﺳﻴﺤﺎ‬
‫ﺃﻭ ﺷﺮﺏ ﺑﻌﻼ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻗﺪ ﺳﻘﻲ ﺑﺎﻟﻐﺮﺏ ﻭﺍﻟﺪﻭﺍﻟﻲ ﻭﺍﻟﻨﻮﺍﺿﺢ‬
‫ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻗﺪ ﺳﻘﻲ‬
‫ﺳﻴﺤﺎ ﻭﻏﻴﺮ ﺳﻴﺢ‪ ،‬ﺍﻋﺘﺒﺮ ﺍﻷﻏﻠﺐ ﻓﻲ ﺳﻘﻴﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺳﻘﻴﻪ‬
‫ﺳﻴﺤﺎ ﺃﻛﺜﺮ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻤﻪ‪ ،‬ﻳﺆﺧﺬ ﻣﻨﻪ ﺍﻟﻌﺸﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬

‫)‪(١٧٨‬‬
 ‫ﺳﻘﻴﻪ ﺑﺎﻟﻐﺮﺏ ﻭﺍﻟﺪﻭﺍﻟﻲ ﻭﻣﺎ ﺃﺷﺒﻬﻤﺎ ﺃﻛﺜﺮ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻤﻪ‪،‬‬
‫ﻳﺆﺧﺬ ﻣﻨﻪ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻓﺈﻥ ﺍﺳﺘﻮﻳﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻳﺆﺧﺬ ﻣﻨﻪ ﻣﻦ ﻧﺼﻔﻪ‬
‫ﺑﺤﺴﺎﺏ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﺑﺤﺴﺎﺏ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ .‬ﻭﻣﺎ‬
‫ﺯﺍﺩ ﻋﻠﻰ ﺧﻤﺴﺔ ﺃﻭﺳﻖ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺨﻤﺴﺔ ﺃﻭﺳﻖ ﻓﻲ ﺃﻥ‬
‫ﻳﺆﺧﺬ ﻣﻨﻪ ﺍﻟﻌﺸﺮ ﺃﻭ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪.‬‬
‫ﻭﺃﻣﺎ ﺯﻛﺎﺓ ﺍﻹﺑﻞ‪ ،‬ﻓﻠﻴﺲ ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺯﻛﺎﺓ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ‬
‫ﺧﻤﺴﺎ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺷﺎﺓ‪ .‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﻳﺰﻳﺪ‬
‫ﻋﻠﻴﻬﺎ ﺷﺊ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﻋﺸﺮﺍ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ‬
‫ﺷﺎﺗﺎﻥ‪ .‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﺷﺊ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺧﻤﺲ ﻋﺸﺮﺓ‪.‬‬
‫ﻓﺈﺫﺍ ﺑﻐﻠﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺛﻼﺙ ﺷﻴﺎﺓ‪ .‬ﺛﻢ ﻛﺬﻟﻚ ﻟﻴﺲ ﻓﻴﻬﺎ‬
‫ﺷﺊ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﻋﺸﺮﻳﻦ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﺭﺑﻊ‬
‫ﺷﻴﺎﺓ‪ .‬ﺛﻢ ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺧﻤﺴﺎ ﻭﻋﺸﺮﻳﻦ‪ .‬ﻓﺈﺫﺍ‬
‫ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺧﻤﺲ ﺷﻴﺎﺓ‪ .‬ﻓﺈﻥ ﺯﺍﺩﺕ ﻋﻠﻰ ﺧﻤﺲ‬
‫ﻭﻋﺸﺮﻳﻦ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺑﻨﺖ ﻣﺨﺎﺽ‪ .‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺧﻤﺴﺎ ﻭﺛﻼﺛﻴﻦ‪ ،‬ﻭﺗﺰﻳﺪ ﻭﺍﺣﺪﺓ‪ .‬ﻓﺈﺫﺍ‬
‫ﺑﻠﻐﺖ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺑﻨﺖ ﻟﺒﻮﻥ‪ .‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺳﺘﺎ‬
‫ﻭﺃﺭﺑﻌﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺣﻘﺔ‪ .‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺯﺍﺩ‬
‫ﻋﻠﻴﻬﺎ ﺷﺊ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺇﺣﺪﻯ ﻭﺳﺘﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﻓﻴﻬﺎ ﺟﺬﻋﺔ‪ ،‬ﺛﻢ ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺳﺘﺎ ﻭﺳﺒﻌﻴﻦ‪ .‬ﻓﺈﺫﺍ‬

‫)‪(١٧٩‬‬
 ‫ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺑﻨﺘﺎ ﻟﺒﻮﻥ‪ .‬ﺛﻢ ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ ﺇﻟﻰ ﺃﻥ‬
‫ﺗﺒﻠﻎ ﺇﺣﺪﻯ ﻭﺗﺴﻌﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺣﻘﺘﺎﻥ‪ .‬ﺛﻢ‬
‫ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﻣﺎﺋﺔ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ‬
‫ﺫﻟﻚ‪ ،‬ﺗﺮﻛﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺮﺓ‪ ،‬ﻭﺃﺧﺬﺕ ﻣﻦ ﻛﻞ ﺧﻤﺴﻴﻦ ﺣﻘﺔ‪ ،‬ﻭﻣﻦ‬
‫ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﺑﻨﺖ ﻟﺒﻮﻥ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺗﺠﺐ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻹﺑﻞ ﻟﻴﺲ ﻣﻌﻪ ﻋﻴﻦ ﻣﺎ‬
‫ﻳﺠﺐ ﻋﻠﻴﻪ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺆﺧﺬ ﻣﻨﻪ ﻗﻴﻤﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻣﻌﻪ ﺍﻟﻘﻴﻤﺔ‬
‫ﻭﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﻏﻴﺮ ﺍﻟﺴﻦ ﺍﻟﺬﻱ ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺆﺧﺬ ﻣﻨﻪ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺩﻭﻥ ﻣﺎ ﻳﺴﺘﺤﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺬ ﻣﻨﻪ ﻣﻊ ﺫﻟﻚ‪ ،‬ﻣﺎ ﻳﻜﻮﻥ‬
‫ﺗﻤﺎﻣﺎ ﻟﻠﺬﻱ ﻭﺟﺐ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻮﻕ ﺍﻟﺬﻱ ﻳﺠﺐ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺬ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺭﺩ ﻋﻠﻴﻪ ﻣﺎ ﻓﻀﻞ ﻟﻪ‪ .‬ﻣﺜﺎﻝ ﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺑﻨﺖ‬
‫ﻣﺨﺎﺽ‪ ،‬ﻭﻟﻴﺴﺖ ﻋﻨﺪﻩ‪ ،‬ﻭﻋﻨﺪﻩ ﺍﺑﻦ ﻟﺒﻮﻥ ﺫﻛﺮ‪ ،‬ﺃﺧﺬ ﻣﻨﻪ ﺫﻟﻚ‬
‫ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﺑﻨﺖ ﻟﺒﻮﻥ‪ ،‬ﻭﻗﺪ ﻭﺟﺒﺖ ﻋﻠﻴﻪ‬
‫ﺑﻨﺖ ﻣﺨﺎﺽ‪ ،‬ﺃﺧﺬﺕ ﻣﻨﻪ‪ ،‬ﻭﺃﻋﻄﺎﻩ ﺍﻟﻤﺼﺪﻕ ﺷﺎﺗﻴﻦ ﺃﻭ ﻋﺸﺮﻳﻦ‬
‫ﺩﺭﻫﻤﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺑﻨﺖ ﻟﺒﻮﻥ‪ ،‬ﻭﻋﻨﺪﻩ ﺑﻨﺖ‬
‫ﻣﺨﺎﺽ‪ ،‬ﺃﺧﺬﺕ ﻣﻨﻪ‪ ،‬ﻭﺃﺧﺬ ﻣﻌﻬﺎ ﺷﺎﺗﺎﻥ ﺃﻭ ﻋﺸﺮﻭﻥ ﺩﺭﻫﻤﺎ‪ .‬ﻭﺇﺫﺍ‬
‫ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺣﻘﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻋﻨﺪﻩ‪ ،‬ﻭﻋﻨﺪﻩ ﺑﻨﺖ ﻟﺒﻮﻥ‪ ،‬ﺃﺧﺬﺕ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺃﻋﻄﻲ ﻣﻌﻬﺎ ﺷﺎﺗﻴﻦ ﺃﻭ ﻋﺸﺮﻳﻦ ﺩﺭﻫﻤﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻭﺟﺒﺖ‬
‫ﻋﻠﻴﻪ ﺑﻨﺖ ﻟﺒﻮﻥ ﻭﻋﻨﺪﻩ ﺣﻘﺔ‪ ،‬ﺃﺧﺬﺕ ﻣﻨﻪ‪ ،‬ﻭﺭﺩ ﻋﻠﻴﻪ ﺷﺎﺗﺎﻥ‬
‫ﺃﻭ ﻋﺸﺮﻭﻥ ﺩﺭﻫﻤﺎ‪ .‬ﻭﺇﺫﺍ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺟﺬﻋﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻋﻨﺪﻩ‪،‬‬

‫)‪(١٨٠‬‬
‫ﻭﻋﻨﺪﻩ ﺣﻘﺔ‪ ،‬ﺃﺧﺬﺕ ﻣﻨﻪ‪ ،‬ﻭﺃﻋﻄﻲ ﻣﻌﻬﺎ ﺷﺎﺗﻴﻦ ﺃﻭ ﻋﺸﺮﻳﻦ ﺩﺭﻫﻤﺎ‪.‬‬
‫ﻓﺈﻥ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺣﻘﺔ‪ ،‬ﻭﻋﻨﺪﻩ ﺟﺬﻋﺔ‪ ،‬ﺃﺧﺬﺕ ﻣﻨﻪ‪ ،‬ﻭﺭﺩ ﻋﻠﻴﻪ‬
‫ﺷﺎﺗﺎﻥ ﺃﻭ ﻋﺸﺮﻭﻥ ﺩﺭﻫﻤﺎ‪.‬‬
‫ﻓﺄﻣﺎ ﺯﻛﺎﺓ ﺍﻟﺒﻘﺮ‪ ،‬ﻓﻠﻴﺲ ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺯﻛﺎﺓ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ‬
‫ﺛﻼﺛﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺗﺒﻴﻊ ﺣﻮﻟﻲ‪ .‬ﺛﻢ ﻟﻴﺲ ﻓﻴﻤﺎ‬
‫ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﺷﺊ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺃﺭﺑﻌﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﻓﻴﻬﺎ ﻣﺴﻨﺔ‪ .‬ﻭﻛﻞ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻫﺬﺍ ﺣﻜﻤﻪ‪ :‬ﻓﻲ ﻛﻞ‬
‫ﺛﻼﺛﻴﻦ ﺗﺒﻴﻊ ﺃﻭ ﺗﺒﻴﻌﺔ‪ ،‬ﻭﻓﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﻣﺴﻨﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﺯﻛﺎﺓ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺃﺭﺑﻌﻴﻦ‪ .‬ﻓﺈﺫﺍ‬
‫ﺑﻠﻐﺖ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺷﺎﺓ‪ .‬ﺛﻢ ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺊ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ‬
‫ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ ﻭﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ‬
‫ﺷﺎﺗﺎﻥ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﻣﺎﺋﺘﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﻭﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ‬
‫ﺛﻼﺙ ﺷﻴﺎﺓ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺛﻼﺛﻤﺎﺋﺔ‪ .‬ﻓﺈﺫﺍ ﺑﻐﻠﺖ ﺫﻟﻚ‪ ،‬ﻭﺯﺍﺩﺕ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﺭﺑﻊ ﺷﻴﺎﺓ‪ .‬ﺛﻢ ﺗﺘﺮﻙ ﻫﺬﻩ ﺍﻟﻌﺒﺮﺓ ﻓﻴﻤﺎ ﺯﺍﺩ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺧﺬ ﻣﻦ ﻛﻞ ﻣﺎﺋﺔ ﺷﺎﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺨﻴﻞ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﺘﺎﻗﺎ ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻓﻲ‬
‫ﻓﻲ ﻛﻞ ﺳﻨﺔ ﺩﻳﻨﺎﺭﺍﻥ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﺮﺍﺫﻳﻦ ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻬﺎ ﺩﻳﻨﺎﺭ ﻭﺍﺣﺪ‪ .‬ﻭﻣﻦ ﺣﺼﻞ ﻋﻨﺪﻩ ﻣﻦ ﻛﻞ ﺟﻨﺲ ﺗﺠﺐ ﻓﻴﻪ‬
‫ﺍﻟﺰﻛﺎﺓ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺼﺎﺏ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻮ ﺟﻤﻊ‬
‫ﻟﻜﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻨﺼﺎﺏ ﻭﺍﻟﻨﺼﺎﺑﻴﻦ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﺣﺘﻰ‬

‫)‪(١٨١‬‬
 ‫ﻳﺒﻠﻎ ﻛﻞ ﺟﻨﺲ ﻣﻨﻪ‪ ،‬ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻮ ﺃﻥ‬
‫ﺍﻧﺴﺎﻧﺎ ﻣﻠﻚ ﻣﻦ ﺍﻟﻤﻮﺍﺷﻲ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻲ‬
‫ﻣﻮﺍﺿﻊ ﻣﺘﻔﺮﻗﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺇﻥ ﻭﺟﺪ ﻓﻲ ﻣﻮﺿﻊ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻤﻮﺍﺷﻲ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻟﻤﻼﻙ ﺟﻤﺎﻋﺔ ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺨﺮﺝ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻏﻴﺮ ﺍﻟﺠﻨﺲ ﺍﻟﺬﻱ ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻪ ﺑﻘﻴﻤﺘﻪ‪.‬‬
‫ﻭﺇﻥ ﺃﺧﺮﺝ ﻣﻦ ﺍﻟﺠﻨﺲ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‬
‫ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺤﻮﻝ ﺑﻌﺪ‬
‫ﺣﺼﻮﻟﻬﻤﺎ ﻓﻲ ﺍﻟﻤﻠﻚ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻊ ﺍﻧﺴﺎﻥ ﻣﺎﻝ ﺃﻗﻞ ﻣﻤﺎ ﺗﺠﺐ ﻓﻴﻪ‬
‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺛﻢ ﺃﺻﺎﺏ ﺗﻤﺎﻡ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﻭﺳﻂ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ‬
‫ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﻳﺤﻮﻝ ﺍﻟﺤﻮﻝ ﻋﻠﻰ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ‬
‫ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺇﺫﺍ ﺍﺳﺘﻬﻞ ﻫﻼﻝ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻧﻲ ﻋﺸﺮ‪ ،‬ﻓﻘﺪ ﺣﺎﻝ ﻋﻠﻰ ﺍﻟﻤﺎﻝ‬
‫ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻓﺈﻥ ﺃﺧﺮﺝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺎﻝ ﻋﻦ‬
‫ﻣﻠﻜﻪ ﻗﺒﻞ ﺍﺳﺘﻬﻼﻝ ﺍﻟﺜﺎﻧﻲ ﻋﺸﺮ‪ ،‬ﺳﻘﻂ ﻋﻨﻪ ﻓﺮﺽ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺇﻥ‬
‫ﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻧﻲ ﻋﺸﺮ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ‬
‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻓﻲ ﺫﻣﺘﻪ ﺇﻟﻰ ﺃﻥ ﻳﺨﺮﺝ ﻣﻨﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ‪ ،‬ﻓﻮﻗﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻬﺎ‬
‫ﺣﻴﻦ ﺣﺼﻮﻟﻬﺎ ﺑﻌﺪ ﺍﻟﺤﺼﺎﺩ ﻭﺍﻟﺠﺬﺍﺫ ﻭﺍﻟﺼﺮﺍﻡ‪ ،‬ﺛﻢ ﻟﻴﺲ ﻓﻴﻬﺎ‬

‫)‪(١٨٢‬‬
 ‫ﺑﻌﺪ ﺫﻟﻚ ﺷﺊ‪ ،‬ﻭﺇﻥ ﺣﺎﻝ ﻋﻠﻴﻬﺎ ﺣﻮﻝ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺒﺎﻉ ﺑﺬﻫﺐ‬
‫ﺃﻭ ﻓﻀﺔ‪ ،‬ﻭﺣﺎﻝ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺤﻮﻝ‪ ،‬ﻓﺘﺠﺐ ﺣﻴﻨﺌﺬ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻓﻠﻴﺲ ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺯﻛﺎﺓ‪،‬‬
‫ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻣﻦ ﻳﻮﻡ ﻳﻤﻠﻜﻬﺎ‪ .‬ﻭﻛﻞ ﻣﺎ ﻟﻢ ﻳﺤﻞ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﻮﻝ ﻣﻦ ﺻﻐﺎﺭ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻻ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺗﻘﺪﻳﻢ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﺣﻠﻮﻝ ﻭﻗﺘﻬﺎ‪ .‬ﻓﺈﻥ ﺣﻀﺮ ﻣﺴﺘﺤﻖ‬
‫ﻟﻬﺎ ﻗﺒﻞ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﻌﻄﻰ ﺷﻴﺌﺎ ﻭﻳﺠﻌﻞ ﻗﺮﺿﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺟﺎﺀ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ﻣﻦ ﺍﺳﺘﺤﻘﺎﻗﻪ ﻟﻬﺎ‪،‬‬
‫ﺍﺣﺘﺴﺐ ﻟﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﻐﻨﻰ‪ ،‬ﺃﻭ ﺗﻐﻴﺮﺕ ﺻﻔﺘﻪ‬
‫ﺍﻟﺘﻲ ﻳﺴﺘﺤﻖ ﺑﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻟﻢ ﻳﺠﺰﺀ ﺫﻟﻚ ﻋﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ‬
‫ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻣﻦ ﺍﻟﺮﺃﺱ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﺎﻝ ﺍﻟﺤﻮﻝ ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺨﺮﺝ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻋﻠﻰ‬
‫ﺍﻟﻔﻮﺭ ﻭﻻ ﻳﺆﺧﺮﻩ‪ .‬ﻓﺈﻥ ﻋﺪﻡ ﺍﻟﻤﺴﺘﺤﻖ ﻟﻪ‪ ،‬ﻋﺰﻟﻪ ﻋﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻧﺘﻈﺮ‬
‫ﺑﻪ ﺍﻟﻤﺴﺘﺤﻖ‪ .‬ﻓﺈﻥ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻭﺻﻰ ﺑﻪ ﺃﻥ ﻳﺨﺮﺝ ﻋﻨﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﺰﻝ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻔﺮﻗﻪ ﻣﺎ ﺑﻴﻨﻪ‬
‫ﻭﺑﻴﻦ ﺷﻬﺮ ﻭﺷﻬﺮﻳﻦ‪ ،‬ﻭﻻ ﻳﺠﻌﻞ ﺫﻟﻚ ﺃﻛﺜﺮ ﻣﻨﻪ‪ .‬ﻭﻣﺎ ﺭﻭﻱ ﻋﻨﻬﻢ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻓﻲ ﺟﻮﺍﺯ ﺗﻘﺪﻳﻢ ﺍﻟﺰﻛﺎﺓ ﻭﺗﺄﺧﻴﺮﻫﺎ‪،‬‬
‫ﻓﺎﻟﻮﺟﻪ ﻓﻴﻪ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺃﻥ ﻣﺎ ﻳﻘﺪﻡ ﻣﻨﻪ ﻳﺠﻌﻞ ﻗﺮﺿﺎ‪ ،‬ﻭﻳﻌﺘﺒﺮ‬
‫ﻓﻴﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﻣﺎ ﻳﺆﺧﺮ ﻣﻨﻪ ﺇﻧﻤﺎ ﻳﺆﺧﺮ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻤﺴﺘﺤﻖ‪ ،‬ﻓﺄﻣﺎ‬
‫ﻣﻊ ﻭﺟﻮﺩﻩ‪ ،‬ﻓﺎﻷﻓﻀﻞ ﺇﺧﺮﺍﺟﻪ ﺇﻟﻴﻪ ﻋﻠﻰ ﺍﻟﺒﺪﺍﺭ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬

‫)‪(١٨٣‬‬
 ‫ﺑﺎﺏ ﻣﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ ﻭﺃﻗﻞ ﻣﺎ ﻳﻌﻄﻰ ﻭﺃﻛﺜﺮ‬
‫ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ ﻫﻢ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺃﺻﻨﺎﻑ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ‬
‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻭﻫﻢ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﺍﻟﻤﺴﺎﻛﻴﻦ‪ ،‬ﻭﺍﻟﻌﺎﻣﻠﻮﻥ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﻤﺆﻟﻔﺔ ﻗﻠﻮﺑﻬﻢ ﻭﻓﻲ ﺍﻟﺮﻗﺎﺏ‪ ،‬ﻭﺍﻟﻐﺎﺭﻣﻮﻥ‪ ،‬ﻭﻓﻲ ﺳﺒﻴﻞ‬
‫ﺍﻟﻠﻪ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬
‫ﻓﺄﻣﺎ ﺍﻟﻔﻘﻴﺮ ﻓﻬﻮ ﺍﻟﺬﻱ ﻟﻪ ﺑﻠﻐﺔ ﻣﻦ ﺍﻟﻌﻴﺶ‪ .‬ﻭﺍﻟﻤﺴﻜﻴﻦ ﺍﻟﺬﻱ‬
‫ﻻ ﺷﺊ ﻣﻌﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻌﺎﻣﻠﻮﻥ ﻋﻠﻴﻬﺎ ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺴﻌﻮﻥ ﻓﻲ ﺟﺒﺎﻳﺔ‬
‫ﺍﻟﺼﺪﻗﺎﺕ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻤﺆﻟﻔﺔ ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺄﻟﻔﻮﻥ ﻭﻳﺴﺘﻤﺎﻟﻮﻥ ﺇﻟﻰ ﺍﻟﺠﻬﺎﺩ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﺮﻗﺎﺏ ﻭﻫﻢ ﺍﻟﻤﻜﺎﺗﺒﻮﻥ ﻭﺍﻟﻤﻤﺎﻟﻴﻚ ﺍﻟﺬﻳﻦ ﻳﻜﻮﻧﻮﻥ ﺗﺤﺖ‬
‫ﺍﻟﺸﺪﺓ ﺍﻟﻌﻈﻴﻤﺔ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻣﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﻋﺘﻖ ﺭﻗﺒﺔ ﻓﻲ‬
‫ﻇﻬﺎﺭ ﺃﻭ ﻗﺘﻞ ﺧﻄﺄ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻋﻨﺪﻩ‪ ،‬ﻳﺸﺘﺮﻯ ﻋﻨﻪ‬
‫ﻭﻳﻌﺘﻖ‪.‬‬
‫ﻭﺍﻟﻐﺎﺭﻣﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﺭﻛﺒﺘﻬﻢ ﺍﻟﺪﻳﻮﻥ ﻓﻲ ﻏﻴﺮ ﻣﻌﺼﻴﺔ ﻭﻻ‬
‫ﻓﺴﺎﺩ‪.‬‬
‫ﻭﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﻭﻫﻮ ﺍﻟﺠﻬﺎﺩ‪.‬‬
‫ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﻫﻮ ﺍﻟﻤﻨﻘﻄﻊ ﺑﻪ‪ .‬ﻭﻗﻴﻞ ﺃﻳﻀﺎ‪ :‬ﺇﻧﻪ ﺍﻟﻀﻴﻒ‬
‫ﺍﻟﺬﻱ ﻳﻨﺰﻝ ﺑﺎﻹﻧﺴﺎﻥ ﻭﻳﻜﻮﻥ ﻣﺤﺘﺎﺟﺎ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ‬
‫ﻳﺴﺎﺭ ﻓﻲ ﺑﻠﺪﻩ ﻭﻣﻮﻃﻨﻪ‪.‬‬

‫)‪(١٨٤‬‬
 ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻇﺎﻫﺮﺍ‪ ،‬ﺃﻭ ﻣﻦ ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ ﺣﺎﺻﻼ‪،‬‬
‫ﻓﺘﺤﻤﻞ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻴﻪ‪ ،‬ﻟﻴﻔﺮﻗﻬﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻷﺻﻨﺎﻑ‪.‬‬
‫ﻭﻳﻘﺴﻢ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ‪ .‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺠﻌﻞ ﻟﻜﻞ ﺻﻨﻒ‬
‫ﺟﺰﺃ ﻣﻦ ﺛﻤﺎﻧﻴﺔ‪ ،‬ﺑﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻔﻀﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺜﺮﺕ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﻭﻗﻠﺖ ﺁﺧﺮﻭﻥ‪.‬‬
‫ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻹﻣﺎﻡ ﻇﺎﻫﺮﺍ‪ ،‬ﻭﻻ ﻣﻦ ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ ﺣﺎﺻﻼ‪،‬‬
‫ﻓﺮﻗﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺧﻤﺴﺔ ﺃﺻﻨﺎﻑ ﻣﻦ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻧﺎﻫﻢ‪ ،‬ﻭﻫﻢ‬
‫ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ ﻭﻓﻲ ﺍﻟﺮﻗﺎﺏ ﻭﺍﻟﻐﺎﺭﻣﻴﻦ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‪ .‬ﻭﻳﺴﻘﻂ‬
‫ﺳﻬﻢ ﺍﻟﻤﺆﻟﻔﺔ ﻗﻠﻮﺑﻬﻢ ﻭﺳﻬﻢ ﺍﻟﺴﻌﺎﺓ ﻭﺳﻬﻢ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻷﻥ ﻫﺆﻻﺀ ﻻ‬
‫ﻳﻮﺟﺪﻭﻥ ﺇﻻ ﻣﻊ ﻇﻬﻮﺭ ﺍﻹﻣﺎﻡ‪ .‬ﻷﻥ ﺍﻟﻤﺆﻟﻔﺔ ﻗﻠﻮﺑﻬﻢ ﺇﻧﻤﺎ ﻳﺘﺄﻟﻔﻬﻢ‬
‫ﺍﻹﻣﺎﻡ ﻟﻴﺠﺎﻫﺪﻭﺍ ﻣﻌﻪ‪ ،‬ﻭﺍﻟﺴﻌﺎﺓ ﺃﻳﻀﺎ ﺇﻧﻤﺎ ﻳﻜﻮﻧﻮﻥ ﻣﻦ ﻗﺒﻠﻪ ﻓﻲ‬
‫ﺟﻤﻊ ﺍﻟﺰﻛﻮﺍﺕ‪ ،‬ﻭﺍﻟﺠﻬﺎﺩ ﺃﻳﻀﺎ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﻪ ﺃﻭ ﺑﻤﻦ ﻧﺼﺒﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﻮ ﻇﺎﻫﺮﺍ ﻭﻻ ﻣﻦ ﻧﺼﺒﻪ‪ ،‬ﻓﺮﻕ ﻓﻴﻤﻦ ﻋﺪﺍﻫﻢ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﻔﺮﻕ ﻓﻴﻬﻢ ﺍﻟﺰﻛﺎﺓ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺤﺼﻞ ﻟﻬﻢ ﻣﻊ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﺎﺭﻓﻴﻦ ﺑﺎﻟﺤﻖ ﻣﻌﺘﻘﺪﻳﻦ ﻟﻪ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻛﺬﻟﻚ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻮﺍ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻓﻤﻦ‬
‫ﺃﻋﻄﻰ ﺯﻛﺎﺗﻪ ﻟﻤﻦ ﻻ ﻳﻌﺮﻑ ﺍﻟﺤﻖ‪ ،‬ﻟﻢ ﻳﺠﺰﺀﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﻟﻮ ﺃﻥ ﻣﺨﺎﻟﻔﺎ ﺃﺧﺮﺝ ﺯﻛﺎﺗﻪ ﺇﻟﻰ ﺃﻫﻞ ﻧﺤﻠﺘﻪ‪ ،‬ﺛﻢ‬
‫ﺍﺳﺘﺒﺼﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻌﺮﻓﺔ ﺇﻻ ﺃﻫﻞ ﺍﻟﺴﺘﺮ ﻭﺍﻟﺼﻼﺡ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻔﺴﺎﻕ ﻭﺷﺮﺍﺏ‬

‫)‪(١٨٥‬‬
‫ﺍﻟﺨﻤﻮﺭ ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻮﺍ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ‬
‫ﺃﻃﻔﺎﻝ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ .‬ﻭﻻ ﺗﻌﻄﻰ ﺃﻃﻔﺎﻝ ﺍﻟﻤﺸﺮﻛﻴﻦ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻲ ﺍﻹﻧﺴﺎﻥ ﺯﻛﺎﺗﻪ ﻟﻤﻦ ﺗﻠﺰﻣﻪ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ‬
‫ﻣﺜﻞ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻮﻟﺪ ﻭﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﻤﻤﻠﻮﻙ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺃﻥ ﻳﻌﻄﻲ ﻣﻦ ﻋﺪﺍ ﻫﺆﻻﺀ ﻣﻦ ﺍﻷﻫﻞ ﻭﺍﻟﻘﺮﺍﺑﺎﺕ ﻣﻦ ﺍﻷﺥ ﻭﺍﻷﺧﺖ‬
‫ﻭﺃﻭﻻﺩﻫﻤﺎ ﻭﺍﻟﻌﻢ ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻟﺔ ﻭﺃﻭﻻﺩﻫﻢ‪.‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻻ ﻳﻌﺪﻝ ﺑﺎﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﻘﺮﻳﺐ ﻣﻊ ﺣﺎﺟﺘﻬﻢ ﺇﻟﻰ‬
‫ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﺒﻌﻴﺪ‪ .‬ﻓﺈﻥ ﺟﻌﻞ ﻟﻠﻘﺮﻳﺐ ﻗﺴﻂ‪ ،‬ﻭﻟﻠﺒﻌﻴﺪ ﻗﺴﻂ‪ ،‬ﻛﺎﻥ‬
‫ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻣﺘﻰ ﻟﻢ ﻳﺠﺪ ﻣﻦ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻣﺴﺘﺤﻘﺎ ﻟﻬﺎ‪ ،‬ﻋﺰﻟﻬﺎ ﻣﻦ‬
‫ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻧﺘﻈﺮ ﺑﻬﺎ ﻣﺴﺘﺤﻘﻬﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺑﻠﺪﻩ ﻣﻦ ﻳﺴﺘﺤﻘﻬﺎ‬
‫ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺒﻌﺚ ﺑﻬﺎ ﺇﻟﻰ ﺑﻠﺪ ﺁﺧﺮ‪ .‬ﻓﺈﻥ ﺃﺻﻴﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬
‫ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﻫﻠﻜﺖ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃ ﻋﻨﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻭﺟﺪ ﻓﻲ ﺑﻠﺪﻩ‬
‫ﻟﻬﺎ ﻣﺴﺘﺤﻘﺎ‪ ،‬ﻓﻠﻢ ﻳﻌﻄﻪ‪ ،‬ﻭﺁﺛﺮ ﻣﻦ ﻳﻜﻮﻥ ﻓﻲ ﺑﻠﺪ ﺁﺧﺮ‪ ،‬ﻛﺎﻥ‬
‫ﺿﺎﻣﻨﺎ ﻟﻬﺎ‪ ،‬ﺇﻥ ﻫﻠﻜﺖ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻭﺻﻲ ﺑﺈﺧﺮﺍﺝ ﺯﻛﺎﺓ‪ ،‬ﺃﻭ ﺃﻋﻄﻲ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻟﻴﻔﺮﻗﻪ ﻋﻠﻰ‬
‫ﻣﺴﺘﺤﻘﻴﻪ‪ ،‬ﻓﻮﺟﺪﻩ‪ ،‬ﻭﻟﻢ ﻳﻌﻄﻪ‪ ،‬ﺑﻞ ﺃﺧﺮﻩ‪ ،‬ﺛﻢ ﻫﻠﻚ‪ ،‬ﻛﺎﻥ‬
‫ﺿﺎﻣﻨﺎ ﻟﻠﻤﺎﻝ‪.‬‬
‫ﻭﻻ ﺗﺤﻞ ﺍﻟﺼﺪﻗﺔ ﺍﻟﻮﺍﺟﺒﺔ ﻓﻲ ﺍﻷﻣﻮﺍﻝ ﻟﺒﻨﻲ ﻫﺎﺷﻢ ﻗﺎﻃﺒﺔ‪.‬‬
‫ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻨﺘﺴﺒﻮﻥ ﺇﻟﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺟﻌﻔﺮ‬

‫)‪(١٨٦‬‬
 ‫ﺍﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﻭﻋﻘﻴﻞ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﻭﻋﺒﺎﺱ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﻤﻄﻠﺐ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻋﺪﺍ ﺻﺪﻗﺔ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻌﻄﻮﺍ ﺇﻳﺎﻫﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﻌﻄﻰ ﺻﺪﻗﺔ ﺍﻷﻣﻮﺍﻝ ﻣﻮﺍﻟﻴﻬﻢ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﻄﻲ‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺻﺪﻗﺔ ﺍﻷﻣﻮﺍﻝ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺤﺮﻡ ﻋﻠﻴﻬﻢ ﺻﺪﻗﺔ ﻣﻦ‬
‫ﻟﻴﺲ ﻣﻦ ﻧﺴﺒﻬﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻓﻲ ﺣﺎﻝ ﺗﻮﺳﻌﻬﻢ ﻭﻭﺻﻮﻟﻬﻢ ﺇﻟﻰ‬
‫ﻣﺴﺘﺤﻘﻬﻢ ﻣﻦ ﺍﻷﺧﻤﺎﺱ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻤﻨﻮﻋﻴﻦ ﻣﻦ ﺫﻟﻚ ﻭﻣﺤﺘﺎﺟﻴﻦ‬
‫ﺇﻟﻰ ﻣﺎ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﻋﻠﻰ ﺃﺣﻮﺍﻟﻬﻢ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻌﻄﻮﺍ ﺯﻛﺎﺓ‬
‫ﺍﻷﻣﻮﺍﻝ ﺭﺧﺼﺔ ﻟﻬﻢ ﻓﻲ ﺫﻟﻚ ﻋﻨﺪ ﺍﻻﺿﻄﺮﺍﺭ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﺗﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ ﻟﻤﺤﺘﺮﻑ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﻣﺎ‬
‫ﻳﻘﻮﻡ ﺑﺄﻭﺩﻩ ﻭﺃﻭﺩ ﻋﻴﺎﻟﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺣﺮﻓﺘﻪ ﻻ ﺗﻘﻮﻡ ﺑﻪ‪ ،‬ﺟﺎﺯ‬
‫ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎ ﻳﺘﺴﻊ ﺑﻪ ﻋﻠﻰ ﺃﻫﻠﻪ‪ .‬ﻭﻣﻦ ﻣﻠﻚ ﺧﻤﺴﻴﻦ ﺩﺭﻫﻤﺎ‬
‫ﻳﻘﺪﺭ ﺃﻥ ﻳﺘﻌﻴﺶ ﺑﻬﺎ ﺑﻘﺪﺭ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﻧﻔﻘﺘﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻪ ﺳﺒﻌﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻭﻫﻮ ﻻ‬
‫ﻳﺤﺴﻦ ﺃﻥ ﻳﺘﻌﻴﺶ ﺑﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﺨﺮﺝ ﻫﻮ ﻣﺎ‬
‫ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻳﻤﻠﻜﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻴﺘﺴﻊ ﺑﻪ ﻋﻠﻰ ﻋﻴﺎﻟﻪ‪ .‬ﻭﻣﻦ‬
‫ﻣﻠﻚ ﺩﺍﺭﺍ ﻳﺴﻜﻨﻬﺎ ﻭﺧﺎﺩﻣﺎ ﻳﺨﺪﻣﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺩﺍﺭﻩ ﺩﺍﺭ ﻏﻠﺔ ﺗﻜﻔﻴﻪ ﻭﻟﻌﻴﺎﻟﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺰﻛﺎﺓ‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻓﻲ ﻏﻠﺘﻬﺎ ﻛﻔﺎﻳﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﻄﻰ ﺯﻛﺎﺓ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ‬

‫)‪(١٨٧‬‬
 ‫ﺍﻟﻤﻌﺮﻭﻓﻴﻦ ﺑﺬﻟﻚ‪ ،‬ﻭﺗﻌﻄﻰ ﺯﻛﺎﺓ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﺃﻫﻞ‬
‫ﺍﻟﺘﺠﻤﻞ‪.‬‬
‫ﻓﺈﻥ ﻋﺮﻓﺖ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻫﻮ ﻳﺴﺘﺤﻴﻲ ﻣﻦ ﺍﻟﺘﻌﺮﺽ‬
‫ﻟﺬﻟﻚ‪ ،‬ﻭﻻ ﻳﺆﺛﺮ ﺃﻥ ﺗﻌﺮﻓﻪ‪ ،‬ﺟﺎﺯ ﻟﻚ ﺃﻥ ﺗﻌﻄﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺇﻥ ﻟﻢ‬
‫ﺗﻌﺮﻓﻪ ﺃﻧﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﺕ ﻋﻨﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻧﺴﺎﻥ ﺩﻳﻦ‪ ،‬ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻗﻀﺎﺋﻪ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺴﺘﺤﻖ ﻟﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻚ ﺃﻥ ﺗﻘﺎﺻﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ‬
‫ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻣﻴﺖ‪ ،‬ﺟﺎﺯ ﻟﻚ ﺃﻥ ﺗﻘﺎﺻﻪ ﻣﻨﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺃﺧﻴﻚ‬
‫ﺍﻟﻤﺆﻣﻦ ﺩﻳﻦ‪ ،‬ﻭﻗﺪ ﻣﺎﺕ‪ ،‬ﺟﺎﺯ ﻟﻚ ﺃﻥ ﺗﻘﻀﻲ ﻋﻨﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻭﺍﻟﺪﻙ ﺃﻭ ﻭﺍﻟﺪﺗﻚ ﺃﻭ ﻭﻟﺪﻙ‪ ،‬ﺟﺎﺯ ﻟﻚ‬
‫ﺃﻥ ﺗﻘﻀﻴﻪ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻓﺈﺫﺍ ﻟﻢ ﺗﺠﺪ ﻣﺴﺘﺤﻘﺎ ﻟﻠﺰﻛﺎﺓ‪ ،‬ﻭﻭﺟﺪﺕ ﻣﻤﻠﻮﻛﺎ ﻳﺒﺎﻉ‪ ،‬ﺟﺎﺯ‬
‫ﻟﻚ ﺃﻥ ﺗﺸﺘﺮﻳﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﺗﻌﺘﻘﻪ‪ .‬ﻓﺈﻥ ﺃﺻﺎﺏ ﺑﻌﺪ ﺫﻟﻚ ﻣﺎﻻ‪،‬‬
‫ﻭﻻ ﻭﺍﺭﺙ ﻟﻪ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻷﺭﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ‬
‫ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻤﺴﺘﺤﻖ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻤﻠﻮﻛﺎ ﻭﻳﻌﺘﻘﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺆﻣﻨﺎ‪،‬‬
‫ﻭﻛﺎﻥ ﻓﻲ ﺿﺮ ﻭﺷﺪﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺑﺨﻼﻑ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺃﻋﻄﻰ ﻏﻴﺮﻩ ﺯﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ ﻟﻴﻔﺮﻗﻬﺎ ﻋﻠﻰ ﻣﺴﺘﺤﻘﻬﺎ‪،‬‬
‫ﻭﻛﺎﻥ ﻣﺴﺘﺤﻘﺎ ﻟﻠﺰﻛﺎﺓ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺑﻘﺪﺭ ﻣﺎ ﻳﻌﻄﻲ‬
‫ﻏﻴﺮﻩ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻌﻴﻦ ﻟﻪ ﻋﻠﻰ ﺃﻗﻮﺍﻡ ﺑﺄﻋﻴﺎﻧﻬﻢ‪ .‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ‬

‫)‪(١٨٨‬‬
 ‫ﻟﻪ ﺣﻴﻨﺌﺬ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‪ ،‬ﻭﻻ ﺃﻥ ﻳﻌﺪﻝ ﻋﻨﻬﻢ ﺇﻟﻰ ﻏﻴﺮﻫﻢ‪.‬‬
‫ﻭﺃﻗﻞ ﻣﺎ ﻳﻌﻄﻲ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ ﺃﻭ ﻧﺼﻒ‬
‫ﺩﻳﻨﺎﺭ‪ .‬ﻭﻫﻮ ﺃﻭﻝ ﻣﺎ ﻳﺠﺐ ﻓﻲ ﺍﻟﻨﺼﺎﺏ ﺍﻷﻭﻝ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻌﻄﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﺎ ﻳﺠﺐ ﻓﻲ ﻧﺼﺎﺏ ﻧﺼﺎﺏ‪،‬‬
‫ﻭﻫﻮ ﺩﺭﻫﻢ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﺃﻭ ﻋﺸﺮ ﺩﻳﻨﺎﺭ ﺇﻥ ﻛﺎﻥ ﻣﻦ‬
‫ﺍﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﻭﻟﻴﺲ ﻷﻛﺜﺮﻩ ﺣﺪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﻄﻲ ﺍﻟﺮﺟﻞ ﺯﻛﺎﺗﻪ‬
‫ﻟﻮﺍﺣﺪ ﻳﻐﻨﻴﻪ ﺑﺬﻟﻚ‪.‬‬
‫ﺑﺎﺏ ﻭﺟﻮﺏ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﺓ ﻭﻣﻦ ﺗﺠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻔﻄﺮﺓ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﻛﻞ ﺣﺮ ﺑﺎﻟﻎ ﻣﺎﻟﻚ ﻟﻤﺎ ﺗﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻪ‬
‫ﺯﻛﺎﺓ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺨﺮﺝ ﻋﻨﻪ ﻭﻋﻦ ﺟﻤﻴﻊ ﻣﻦ ﻳﻌﻮﻟﻪ ﻣﻦ‬
‫ﻭﻟﺪ ﻭﻭﺍﻟﺪ ﻭﺯﻭﺟﺔ ﻭﻣﻤﻠﻮﻙ ﻭﻣﻤﻠﻮﻛﺔ‪ ،‬ﻣﺴﻠﻤﺎ ﻛﺎﻥ ﺃﻭ ﺫﻣﻴﺎ‪ ،‬ﺻﻐﻴﺮﺍ‬
‫ﻛﺎﻥ ﺃﻭ ﻛﺒﻴﺮﺍ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻟﺰﻭﺟﺘﻪ ﻣﻤﻠﻮﻙ ﻓﻲ ﻋﻴﺎﻟﻪ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ‬
‫ﻋﻨﺪﻩ ﺿﻴﻒ ﻳﻔﻄﺮ ﻣﻌﻪ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺃﻥ‬
‫ﻳﺨﺮﺝ ﻋﻨﻬﻤﺎ ﺍﻟﻔﻄﺮﺓ‪ .‬ﻭﺇﻥ ﺭﺯﻕ ﻭﻟﺪﺍ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺃﻥ ﻳﺨﺮﺝ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﻭﻟﺪ ﺍﻟﻤﻮﻟﻮﺩ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﺃﻭ ﻳﻮﻡ‬
‫ﺍﻟﻌﻴﺪ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﺧﺮﺍﺝ ﺍﻟﻔﻄﺮﺓ ﻋﻨﻪ ﻓﺮﺿﺎ‬
‫ﻭﺍﺟﺒﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﻧﺪﺑﺎ ﻭﺍﺳﺘﺤﺒﺎﺑﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﻦ ﺃﺳﻠﻢ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ‬
‫ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻔﺮﺽ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺇﺳﻼﻣﻪ‬

‫)‪(١٨٩‬‬
 ‫ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﺧﺮﺍﺝ ﺍﻟﻔﻄﺮﺓ‪ .‬ﻭﻣﻦ ﻻ ﻳﻤﻠﻚ ﻣﺎ ﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﺓ ﺃﻳﻀﺎ ﻋﻦ‬
‫ﻧﻔﺴﻪ ﻭﻋﻦ ﺟﻤﻴﻊ ﻣﻦ ﻳﻌﻮﻟﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﻦ ﻳﺤﻞ ﻟﻪ ﺃﺧﺬ ﺍﻟﻔﻄﺮﺓ‬
‫ﺃﺧﺬﻫﺎ ﺛﻢ ﺃﺧﺮﺟﻬﺎ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﻋﻴﺎﻟﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺑﻪ ﺇﻟﻴﻬﺎ‬
‫ﺣﺎﺟﺔ‪ ،‬ﻓﻠﻴﺪﺭ ﺫﻟﻚ ﻋﻠﻰ ﻣﻦ ﻳﻌﻮﻟﻪ‪ .‬ﺣﺘﻰ ﻳﻨﺘﻬﻲ ﺇﻟﻰ ﺁﺧﺮﻫﻢ‪،‬‬
‫ﺛﻢ ﻳﺨﺮﺝ ﺭﺃﺳﺎ ﻭﺍﺣﺪﺍ ﺇﻟﻰ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃ ﻋﻨﻬﻢ ﻛﻠﻬﻢ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﻳﺠﻮﺯ ﺇﺧﺮﺍﺟﻪ ﻓﻲ ﺍﻟﻔﻄﺮﺓ ﻭﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺠﺐ ﻣﻨﻪ‬
‫ﺃﻓﻀﻞ ﻣﺎ ﻳﺨﺮﺟﻪ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺘﻤﺮ ﺛﻢ ﺍﻟﺰﺑﻴﺐ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﺇﺧﺮﺍﺝ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻷﺭﺯ ﻭﺍﻷﻗﻂ ﻭﺍﻟﻠﺒﻦ‪ .‬ﻭﺍﻷﺻﻞ‬
‫ﻓﻲ ﺫﻟﻚ ﺃﻥ ﻳﺨﺮﺝ ﻛﻞ ﺃﺣﺪ ﻣﻤﺎ ﻳﻐﻠﺐ ﻋﻠﻰ ﻗﻮﺗﻪ ﻓﻲ ﺃﻛﺜﺮ‬
‫ﺍﻷﺣﻮﺍﻝ‪.‬‬
‫ﻓﺄﻣﺎ ﺃﻫﻞ ﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ ﻭﺃﻃﺮﺍﻑ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻴﻤﺎﻣﺔ ﻭﺍﻟﺒﺤﺮﻳﻦ‬
‫ﻭﺍﻟﻌﺮﺍﻗﻴﻦ ﻭﻓﺎﺭﺱ ﻭﺍﻷﻫﻮﺍﺯ ﻭﻛﺮﻣﺎﻥ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻟﻬﻢ ﺃﻥ ﻳﺨﺮﺟﻮﺍ‬
‫ﺍﻟﺘﻤﺮ‪ .‬ﻭﻋﻠﻰ ﺃﻭﺳﺎﻁ ﺍﻟﺸﺎﻡ ﻭﻣﺮﻭ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ﻭﺍﻟﺮﻱ‪ ،‬ﺃﻥ ﻳﺨﺮﺟﻮﺍ‬
‫ﺍﻟﺰﺑﻴﺐ‪ .‬ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺠﺰﻳﺮﺓ ﻭﺍﻟﻤﻮﺻﻞ ﻭﺍﻟﺠﺒﺎﻝ ﻛﻠﻬﺎ ﻭﺧﺮﺍﺳﺎﻥ‪،‬‬
‫ﺃﻥ ﻳﺨﺮﺟﻮﺍ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ‪ ،‬ﻭﻋﻠﻰ ﺃﻫﻞ ﻃﺒﺮﺳﺘﺎﻥ ﺍﻷﺭﺯ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺃﻫﻞ ﻣﺼﺮ ﺍﻟﺒﺮ‪ .‬ﻭﻣﻦ ﺳﻜﻦ ﺍﻟﺒﻮﺍﺩﻱ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻓﻌﻠﻴﻬﻢ ﺍﻷﻗﻂ‪،‬‬
‫ﻓﺈﺫﺍ ﻋﺪﻣﻮﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﻠﺒﻦ‪.‬‬

‫)‪(١٩٠‬‬
 ‫ﻭﻣﻦ ﻋﺪﻡ ﺃﺣﺪ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺃﻥ‬
‫ﻳﺨﺮﺝ ﺛﻤﻨﻬﺎ ﺑﻘﻴﻤﺔ ﺍﻟﻮﻗﺖ ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺭﻭﺍﻳﺔ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺨﺮﺝ ﻋﻦ ﻛﻞ ﺭﺃﺱ ﺩﺭﻫﻤﺎ‪ .‬ﻭﻗﺪ‬
‫ﺭﻭﻱ ﺃﻳﻀﺎ ﺃﺭﺑﻌﺔ ﺩﻭﺍﻧﻴﻖ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺃﻧﻪ ﻳﺨﺮﺝ‬
‫ﻗﻴﻤﺘﻪ ﺑﺴﻌﺮ ﺍﻟﻮﻗﺖ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺠﺐ ﺇﺧﺮﺍﺟﻪ ﻋﻦ ﻛﻞ ﺭﺃﺱ‪ ،‬ﻓﺼﺎﻉ‬
‫ﻣﻦ ﺃﺣﺪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻫﺎ‪ .‬ﻭﻗﺪﺭﻩ ﺗﺴﻌﺔ ﺃﺭﻃﺎﻝ ﺑﺎﻟﻌﺮﺍﻗﻲ‬
‫ﻭﺳﺘﺔ ﺃﺭﻃﺎﻝ ﺑﺎﻟﻤﺪﻧﻲ‪ .‬ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﺃﻣﺪﺍﺩ‪ .‬ﻭﺍﻟﻤﺪ ﻣﺎﺋﺘﺎﻥ ﻭﺍﺛﻨﺎﻥ‬
‫ﻭﺗﺴﻌﻮﻥ ﺩﺭﻫﻤﺎ ﻭﻧﺼﻒ‪ .‬ﻭﺍﻟﺪﺭﻫﻢ ﺳﺘﺔ ﺩﻭﺍﻧﻴﻖ‪ .‬ﻭﺍﻟﺪﺍﻧﻖ ﺛﻤﺎﻧﻲ‬
‫ﺣﺒﺎﺕ ﻣﻦ ﺃﻭﺳﻂ ﺣﺒﺎﺕ ﺍﻟﺸﻌﻴﺮ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻠﺒﻦ ﻓﻤﻦ ﻳﺮﻳﺪ ﺇﺧﺮﺍﺟﻪ‪،‬‬
‫ﺃﺟﺰﺃﻩ ﺃﺭﺑﻌﺔ ﺃﺭﻃﺎﻝ ﺑﺎﻟﻤﺪﻧﻲ ﺃﻭ ﺳﺘﻪ ﺑﺎﻟﻌﺮﺍﻗﻲ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ ﺇﺧﺮﺍﺝ ﺍﻟﻔﻄﺮﺓ ﻭﻣﻦ ﻳﺴﺘﺤﻘﻬﺎ‬
‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ ﺇﺧﺮﺍﺝ ﺍﻟﻔﻄﺮﺓ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻗﺒﻞ‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ .‬ﻭﻟﻮ ﺃﻥ ﺍﻧﺴﺎﻧﺎ ﺃﺧﺮﺟﻬﺎ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﺑﻴﻮﻡ ﺃﻭ‬
‫ﻳﻮﻣﻴﻦ ﺃﻭ ﻣﻦ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﺇﻟﻰ ﺁﺧﺮﻩ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ ،‬ﻏﻴﺮ ﺃﻥ‬
‫ﺍﻷﻓﻀﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻠﻴﺨﺮﺟﻬﺎ‪ ،‬ﻭﻳﺴﻠﻤﻬﺎ ﺇﻟﻰ ﻣﺴﺘﺤﻘﻴﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﻟﻬﺎ ﻣﺴﺘﺤﻘﺎ‪ ،‬ﻋﺰﻟﻬﺎ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺛﻢ ﻳﺴﻠﻤﻬﺎ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‬
‫ﺃﻭ ﻣﻦ ﻏﺪ ﻳﻮﻣﻪ ﺇﻟﻰ ﻣﺴﺘﺤﻘﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻭﺟﺪ ﻟﻬﺎ ﺃﻫﻼ‪ ،‬ﻭﺃﺧﺮﻫﺎ‪،‬‬

‫)‪(١٩١‬‬
 ‫ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻬﺎ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻳﺴﻠﻤﻬﺎ ﺇﻟﻰ ﺃﺭﺑﺎﺑﻬﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﻟﻬﺎ‬
‫ﺃﻫﻼ‪ ،‬ﻭﺃﺧﺮﺟﻬﺎ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺿﻤﺎﻥ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺤﻤﻞ ﺍﻟﻔﻄﺮﺓ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﻟﻴﻀﻌﻬﺎ ﺣﻴﺚ ﻳﺮﺍﻩ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺇﻣﺎﻡ‪ ،‬ﺣﻤﻠﺖ ﺇﻟﻰ ﻓﻘﻬﺎﺀ ﺷﻴﻌﺘﻪ ﻟﻴﻔﺮﻗﻮﻫﺎ ﻓﻲ‬
‫ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻮﻟﻰ ﺫﻟﻚ ﺑﻨﻔﺴﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﻟﻪ ﺫﻟﻚ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻌﻄﻴﻬﺎ ﺇﻻ ﻟﻤﺴﺘﺤﻘﻴﻬﺎ‪.‬‬
‫ﻭﺍﻟﻤﺴﺘﺤﻖ ﻟﻬﺎ‪ ،‬ﻫﻮ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﺑﺎﻟﺼﻔﺔ ﺍﻟﺘﻲ ﺗﺤﻞ ﻟﻪ ﻣﻌﻬﺎ‬
‫ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺗﺤﺮﻡ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺣﻤﻞ ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﺑﻠﺪ ﺇﻟﻰ ﺑﻠﺪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﻟﻬﺎ‬
‫ﻣﺴﺘﺤﻖ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﺟﺎﺯ ﺃﻥ ﺗﻌﻄﻰ ﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﻣﻦ ﻏﻴﺮﻫﻢ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺇﻋﻄﺎﺅﻫﺎ ﻟﻤﻦ ﻻ ﻣﻌﺮﻓﺔ ﻟﻪ‪ ،‬ﺇﻻ ﻋﻨﺪ ﺍﻟﺘﻘﻴﺔ ﺃﻭ ﻋﺪﻡ‬
‫ﻣﺴﺘﺤﻘﻴﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻌﺮﻓﺔ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻌﻄﻲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ‬
‫ﻳﺨﺎﻓﻪ ﻣﻦ ﻏﻴﺮ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﻳﻀﻊ ﺍﻟﻔﻄﺮﺓ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻲ ﺃﻗﻞ ﻣﻦ ﺯﻛﺎﺓ ﺭﺃﺱ ﻭﺍﺣﺪ ﻟﻮﺍﺣﺪ ﻣﻊ‬
‫ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ ﺣﻀﺮ ﺟﻤﺎﻋﺔ ﻣﺤﺘﺎﺟﻮﻥ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﺍﻷﺻﻮﺍﻉ‬
‫ﺑﻘﺪﺭ ﻣﺎ ﻳﺼﻴﺐ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺻﺎﻉ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﻔﺮﻕ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﻄﻲ ﺍﻟﻮﺍﺣﺪ ﺻﺎﻋﻴﻦ ﺃﻭ ﺃﺻﻮﺍﻋﺎ‪.‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻻ ﻳﻌﺪﻝ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻔﻄﺮﺓ ﺇﻟﻰ ﺍﻷﺑﺎﻋﺪ ﻣﻊ ﻭﺟﻮﺩ‬
‫ﺍﻟﻘﺮﺍﺑﺎﺕ ﻭﻻ ﺇﻟﻰ ﺍﻷﻗﺎﺻﻲ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺠﻴﺮﺍﻥ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺧﻼﻑ‬
‫ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺗﺎﺭﻛﺎ ﻓﻀﻼ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺑﺄﺱ‪.‬‬

‫)‪(١٩٢‬‬
 ‫ﺑﺎﺏ ﺍﻟﺠﺰﻳﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﺍﻟﺠﺰﻳﺔ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻤﻦ ﺃﺑﻰ ﻣﻨﻬﻢ ﺍﻹﺳﻼﻡ‬
‫ﻭﺃﺫﻋﻦ ﺑﻬﺎ‪ ،‬ﻭﻫﻢ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ .‬ﻭﺍﻟﻤﺠﻮﺱ ﺣﻜﻤﻬﻢ ﺣﻜﻢ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ .‬ﻭﻫﻲ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻷﺻﻨﺎﻑ ﺍﻟﻤﺬﻛﻮﺭﺓ‬
‫ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺸﺮﺍﺋﻂ ﺍﻟﻤﻜﻠﻔﻴﻦ ﻭﺗﺴﻘﻂ ﻋﻦ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻤﺠﺎﻧﻴﻦ‬
‫ﻭﺍﻟﺒﻠﻪ ﻭﺍﻟﻨﺴﺎﺀ ﻣﻨﻬﻢ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻋﺪﺍ ﺍﻷﺻﻨﺎﻑ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪،‬‬
‫ﻓﻠﻴﺲ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﺇﻻ ﺍﻹﺳﻼﻡ ﺃﻭ ﺍﻟﻘﺘﻞ‪ .‬ﻭﻣﻦ ﻭﺟﺒﺖ‬
‫ﻋﻠﻴﻪ ﺍﻟﺠﺰﻳﺔ ﻭﺣﻞ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﺄﺳﻠﻢ ﻗﺒﻞ ﺃﻥ ﻳﻌﻄﻴﻬﺎ‪ ،‬ﺳﻘﻄﺖ‬
‫ﻋﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻪ ﺃﺩﺍﺅﻫﺎ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻓﺎﻹﻣﺎﻡ ﻣﺨﻴﺮ ﺑﻴﻦ ﺃﻥ ﻳﻀﻌﻬﺎ‬
‫ﻋﻠﻰ ﺭﺅﺳﻬﻢ ﺃﻭ ﻋﻠﻰ ﺃﺭﺿﻴﻬﻢ‪ .‬ﻓﺈﻥ ﻭﺿﻌﻬﺎ ﻋﻠﻰ ﺭﺅﺳﻬﻢ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ‬
‫ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺃﺭﺿﻴﻬﻢ ﺷﻴﺌﺎ‪ .‬ﻭﺇﻥ ﻭﺿﻌﻬﺎ ﻋﻠﻰ ﺃﺭﺿﻴﻬﻢ‪ ،‬ﻓﻠﻴﺲ‬
‫ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺭﺅﻭﺳﻬﻢ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﻟﻴﺲ ﻟﻠﺠﺰﻳﺔ ﺣﺪ ﻣﺤﺪﻭﺩ ﻭﻻ ﻗﺪﺭ ﻣﺆﻗﺖ‪ .‬ﺑﻞ ﻳﺄﺧﺬ ﺍﻹﻣﺎﻡ‬
‫ﻣﻨﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﺃﺣﻮﺍﻟﻬﻢ ﻣﻦ ﺍﻟﻐﻨﻰ ﻭﺍﻟﻔﻘﺮ ﺑﻘﺪﺭ ﻣﺎ‬
‫ﻳﻜﻮﻧﻮﻥ ﺑﻪ ﺻﺎﻏﺮﻳﻦ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻤﺴﺘﺤﻖ ﻟﻠﺠﺰﻳﺔ ﻓﻲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ‪ ،‬ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﺩﻭﻥ ﻏﻴﺮﻫﻢ‪ .‬ﻭﻫﻲ ﺍﻟﻴﻮﻡ ﻟﻤﻦ ﻗﺎﻡ ﻣﻘﺎﻣﻬﻢ ﻓﻲ‬
‫ﻧﺼﺮﺓ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺬﺏ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬

‫)‪(١٩٣‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﺆﺧﺬ ﺍﻟﺠﺰﻳﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻤﺎ ﺃﺧﺬﻭﻩ ﻣﻦ‬
‫ﺛﻤﻦ ﺍﻟﺨﻤﻮﺭ ﻭﺍﻟﺨﻨﺎﺯﻳﺮ ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﻻ ﻳﺤﻞ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺑﻴﻌﻬﺎ‬
‫ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ‪.‬‬
‫ﺑﺎﺏ ﺃﺣﻜﺎﻡ ﺍﻷﺭﺿﻴﻦ ﻭﻣﺎ ﻳﺼﺢ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻣﻨﻬﺎ ﺑﺎﻟﺒﻴﻊ‬
‫ﻭﺍﻟﺸﺮﻯ ﻭﺍﻟﺘﻤﻠﻚ ﻭﻣﺎ ﻻ ﻳﺼﺢ‬
‫ﺍﻷﺭﺿﻮﻥ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺿﺮﺏ ﻣﻨﻬﺎ ﻳﺴﻠﻢ ﺃﻫﻠﻬﺎ ﻋﻠﻴﻬﺎ ﻃﻮﻋﺎ ﻣﻦ ﻗﺒﻞ ﻧﻔﻮﺳﻬﻢ ﻣﻦ‬
‫ﻏﻴﺮ ﻗﺘﺎﻝ‪ ،‬ﻓﺘﺘﺮﻙ ﻓﻲ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻭﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﻌﺸﺮ ﺃﻭ ﻧﺼﻒ‬
‫ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻠﻜﺎ ﻟﻬﻢ‪ ،‬ﻳﺼﺢ ﻟﻬﻢ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺑﺎﻟﺒﻴﻊ‬
‫ﻭﺍﻟﺸﺮﻯ ﻭﺍﻟﻮﻗﻒ ﻭﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺼﺮﻑ‪.‬‬
‫ﻭﻫﺬﺍ ﺣﻜﻢ ﺃﺭﺿﻴﻬﻢ ﺇﺫﺍ ﻋﻤﺮﻭﻫﺎ ﻭﻗﺎﻣﻮﺍ ﺑﻌﻤﺎﺭﺗﻬﺎ‪ .‬ﻓﺈﻥ‬
‫ﺗﺮﻛﻮﺍ ﻋﻤﺎﺭﺗﻬﺎ‪ ،‬ﻭﺗﺮﻛﻮﻫﺎ ﺧﺮﺍﺑﺎ‪ ،‬ﻛﺎﻧﺖ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻗﺎﻃﺒﺔ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻘﺒﻠﻬﺎ ﻣﻤﻦ ﻳﻌﻤﺮﻫﺎ ﺑﻤﺎ ﻳﺮﺍﻩ ﻣﻦ ﺍﻟﻨﺼﻒ ﺃﻭ ﺍﻟﺜﻠﺚ‬
‫ﺃﻭ ﺍﻟﺮﺑﻊ‪ .‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺘﻘﺒﻞ ﺑﻌﺪ ﺇﺧﺮﺍﺝ ﺣﻖ ﺍﻟﻘﺒﺎﻟﺔ ﻭﻣﺆﻧﺔ‬
‫ﺍﻷﺭﺽ‪ ،‬ﺍﻟﻌﺸﺮ ﺃﻭ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻓﻴﻤﺎ ﻳﺒﻘﻰ ﻓﻲ ﺣﺼﺘﻪ‪ ،‬ﺇﺫﺍ ﺑﻠﻎ‬
‫ﺇﻟﻰ ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ ﺫﻟﻚ‪ .‬ﻭﻫﻮ ﺧﻤﺴﺔ ﺃﻭﺳﻖ ﻓﺼﺎﻋﺪﺍ ﺣﺴﺐ‬
‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﻣﻦ ﺍﻷﺭﺿﻴﻦ‪ ،‬ﻣﺎ ﺃﺧﺬ ﻋﻨﻮﺓ ﺑﺎﻟﺴﻴﻒ‪،‬‬
‫ﻓﺈﻧﻬﺎ ﺗﻜﻮﻥ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺑﺄﺟﻤﻌﻬﻢ‪ .‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻘﺒﻠﻬﺎ‬

‫)‪(١٩٤‬‬
 ‫ﻟﻤﻦ ﻳﻘﻮﻡ ﺑﻌﻤﺎﺭﺗﻬﺎ ﺑﻤﺎ ﻳﺮﺍﻩ ﻣﻦ ﺍﻟﻨﺼﻒ ﺃﻭ ﺍﻟﺜﻠﺚ ﺃﻭ ﺍﻟﺮﺑﻊ‪.‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺘﻘﺒﻞ ﺇﺧﺮﺍﺝ ﻣﺎ ﻗﺪ ﻗﺒﻞ ﺑﻪ ﻣﻦ ﺣﻖ ﺍﻟﺮﻗﺒﺔ‪ ،‬ﻭﻓﻴﻤﺎ‬
‫ﻳﺒﻘﻰ ﻓﻲ ﻳﺪﻩ ﻭﺧﺎﺻﺔ ﺍﻟﻌﺸﺮ ﺃﻭ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻣﻦ ﺍﻷﺭﺿﻴﻦ ﻻ ﻳﺼﺢ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺑﺎﻟﺒﻴﻊ‬
‫ﻭﺍﻟﺸﺮﻯ ﻭﺍﻟﺘﻤﻠﻚ ﻭﺍﻟﻮﻗﻒ ﻭﺍﻟﺼﺪﻗﺎﺕ‪ .‬ﻭﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻨﻘﻠﻪ ﻣﻦ‬
‫ﻣﺘﻘﺒﻞ ﺇﻟﻰ ﻏﻴﺮﻩ ﻋﻨﺪ ﺍﻧﻘﻀﺎﺀ ﻣﺪﺓ ﺿﻤﺎﻧﻪ‪ ،‬ﻭﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‬
‫ﺑﺤﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﻣﺼﻠﺤﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺭﺿﻮﻥ ﻟﻠﻤﺴﻠﻤﻴﻦ‬
‫ﻗﺎﻃﺒﺔ‪ ،‬ﻭﺍﺭﺗﻔﺎﻋﻬﺎ ﻳﻘﺴﻢ ﻓﻴﻬﻢ ﻛﻠﻬﻢ‪ :‬ﺍﻟﻤﻘﺎﺗﻠﺔ‪ ،‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻤﻘﺎﺗﻠﺔ ﻟﻴﺲ ﻟﻬﻢ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺨﺼﻮﺹ ﺇﻻ ﻣﺎ ﺗﺤﻮﻳﻪ ﺍﻟﻌﺴﻜﺮ‬
‫ﻣﻦ ﺍﻟﻐﻨﺎﺋﻢ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻟﺚ ﻛﻞ ﺃﺭﺽ ﺻﺎﻟﺢ ﺃﻫﻠﻬﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﺃﺭﺽ‬
‫ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻳﻠﺰﻣﻬﻢ ﻣﺎ ﻳﺼﺎﻟﺤﻬﻢ ﺍﻹﻣﺎﻡ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻨﺼﻒ ﺃﻭ ﺍﻟﺜﻠﺚ‬
‫ﺃﻭ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﻢ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺳﻠﻢ ﺃﺭﺑﺎﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﺣﻜﻢ ﺃﺭﺿﻴﻬﻢ ﺣﻜﻢ ﺃﺭﺽ ﻣﻦ‬
‫ﺃﺳﻠﻢ ﻃﻮﻋﺎ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﻳﺴﻘﻂ ﻋﻨﻬﻢ ﺍﻟﺼﻠﺢ‪ ،‬ﻷﻧﻪ ﺟﺰﻳﺔ ﺑﺪﻝ ﻣﻦ‬
‫ﺟﺰﻳﺔ ﺭﺅﻭﺳﻬﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﻭﻗﺪ ﺳﻘﻄﺖ ﻋﻨﻬﻢ ﺑﺎﻹﺳﻼﻡ‪ .‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻀﺮﺏ ﻣﻦ ﺍﻷﺭﺿﻴﻦ ﻳﺼﺢ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺑﺎﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﻯ ﻭﺍﻟﻬﺒﺔ‬
‫ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺼﺮﻑ‪ ،‬ﻭﻛﺎﻥ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺾ‬
‫ﻣﺎ ﺻﺎﻟﺤﻬﻢ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻣﺪﺓ ﺍﻟﺼﻠﺢ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ‬
‫ﺯﻳﺎﺩﺓ ﺍﻟﺠﺰﻳﺔ ﻭﻧﻘﺼﺎﻧﻬﺎ‪.‬‬

‫)‪(١٩٥‬‬
 ‫ﻭﺍﻟﻀﺮﺏ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻛﻞ ﺃﺭﺽ ﺍﻧﺠﻠﻰ ﺃﻫﻠﻬﺎ ﻋﻨﻬﺎ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ‬
‫ﻣﻮﺍﺗﺎ ﻓﺄﺣﻴﻴﺖ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺁﺟﺎﻣﺎ ﻭﻏﻴﺮﻫﺎ ﻣﻤﺎ ﻻ ﻳﺰﺭﻉ ﻓﻴﻬﺎ‪،‬‬
‫ﻓﺎﺳﺘﺤﺪﺛﺖ ﻣﺰﺍﺭﻉ‪.‬‬
‫ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺭﺿﻴﻦ ﻛﻠﻬﺎ ﻟﻺﻣﺎﻡ ﺧﺎﺻﺔ‪ ،‬ﻟﻴﺲ ﻷﺣﺪ ﻣﻌﻪ ﻓﻴﻬﺎ‬
‫ﻧﺼﻴﺐ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺒﺾ ﻭﺍﻟﻬﺒﺔ ﻭﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﻯ‬
‫ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻘﺒﻠﻬﺎ ﺑﻤﺎ ﻳﺮﺍﻩ ﻣﻦ ﺍﻟﻨﺼﻒ ﺃﻭ‬
‫ﺍﻟﺜﻠﺚ ﺃﻭ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺃﻳﻀﺎ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻣﺪﺓ ﺍﻟﻘﺒﺎﻟﺔ ﻧﺰﻋﻬﺎ‬
‫ﻣﻦ ﻳﺪ ﻣﻦ ﻗﺒﻠﻪ ﺇﻳﺎﻫﺎ ﻭﺗﻘﺒﻴﻠﻬﺎ ﻟﻐﻴﺮﻩ‪ ،‬ﺇﻻ ﺍﻷﺭﺿﻴﻦ ﺍﻟﺘﻲ ﺃﺣﻴﻴﺖ‬
‫ﺑﻌﺪ ﻣﻮﺍﺗﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻱ ﺃﺣﻴﺎﻫﺎ ﺃﻭﻟﻰ ﺑﺎﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﻣﺎ ﺩﺍﻡ‬
‫ﻳﻘﺒﻠﻬﺎ ﺑﻤﺎ ﻳﻘﺒﻠﻬﺎ ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﺃﺑﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻺﻣﺎﻡ‬
‫ﺃﻳﻀﺎ ﻧﺰﻋﻬﺎ ﻣﻦ ﻳﺪﻩ ﻭﺗﻘﺒﻴﻠﻬﺎ ﻟﻤﻦ ﻳﺮﺍﻩ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻤﺘﻘﺒﻞ ﺑﻌﺪ‬
‫ﺇﺧﺮﺍﺟﻪ ﻣﺎﻝ ﺍﻟﻘﺒﺎﻟﺔ ﻭﺍﻟﻤﺆﻥ ﻓﻴﻤﺎ ﻳﺤﺼﻞ ﻓﻲ ﺣﺼﺘﻪ‪ ،‬ﺍﻟﻌﺸﺮ ﺃﻭ‬
‫ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺨﻤﺲ ﻭﺍﻟﻐﻨﺎﺋﻢ‬
‫ﺍﻟﺨﻤﺲ ﻭﺍﺟﺐ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻳﻐﻨﻤﻪ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻭﺍﻟﻐﻨﺎﺋﻢ ﻛﻞ ﻣﺎ ﺃﺧﺬ ﺑﺎﻟﺴﻴﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﺍﻟﺬﻳﻦ ﺃﻣﺮ ﺍﻟﻠﻪ‬
‫ﺗﻌﺎﻟﻰ ﺑﻘﺘﺎﻟﻬﻢ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﺴﻼﺡ ﻭﺍﻟﻜﺮﺍﻉ ﻭﺍﻟﺜﻴﺎﺏ ﻭﺍﻟﻤﻤﺎﻟﻴﻚ‬
‫ﻭﻏﻴﺮﻫﺎ ﻣﻤﺎ ﻳﺤﻮﻳﻪ ﺍﻟﻌﺴﻜﺮ ﻭﻣﻤﺎ ﻟﻢ ﻳﺤﻮﻩ‪.‬‬
‫ﻭﻳﺠﺐ ﺍﻟﺨﻤﺲ ﺃﻳﻀﺎ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻳﻐﻨﻤﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺭﺑﺎﺡ‬

‫)‪(١٩٦‬‬
 ‫ﺍﻟﺘﺠﺎﺭﺍﺕ ﻭﺍﻟﺰﺭﺍﻋﺎﺕ ﻭﻏﻴﺮ ﺫﻟﻚ ﺑﻌﺪ ﺇﺧﺮﺍﺝ ﻣﺆﻧﺘﻪ ﻭﻣﺆﻧﺔ‬
‫ﻋﻴﺎﻟﻪ‪.‬‬
‫ﻭﻳﺠﺐ ﺍﻟﺨﻤﺲ ﺃﻳﻀﺎ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﻌﺎﺩﻥ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‬
‫ﻭﺍﻟﺤﺪﻳﺪ ﻭﺍﻟﺼﻔﺮ ﻭﺍﻟﻤﻠﺢ ﻭﺍﻟﺮﺻﺎﺹ ﻭﺍﻟﻨﻔﻂ ﻭﺍﻟﻜﺒﺮﻳﺖ ﻭﺳﺎﺋﺮ‬
‫ﻣﺎ ﻳﺘﻨﺎﻭﻟﻪ ﺍﺳﻢ ﺍﻟﻤﻌﺪﻥ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﺎ‪.‬‬
‫ﻭﻳﺠﺐ ﺃﻳﻀﺎ ﺍﻟﺨﻤﺲ ﻣﻦ ﺍﻟﻜﻨﻮﺯ ﺍﻟﻤﺬﺧﻮﺭﺓ ﻋﻠﻰ ﻣﻦ ﻭﺟﺪﻫﺎ‪،‬‬
‫ﻭﻓﻲ ﺍﻟﻌﻨﺒﺮ ﻭﻓﻲ ﺍﻟﻐﻮﺹ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﺼﻞ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺎﻝ ﻗﺪ ﺍﺧﺘﻠﻂ ﺍﻟﺤﻼﻝ ﺑﺎﻟﺤﺮﺍﻡ‪،‬‬
‫ﻭﻻ ﻳﺘﻤﻴﺰ ﻟﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺗﻄﻬﻴﺮﻩ‪ ،‬ﺃﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺣﻞ‬
‫ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﺇﻥ ﺗﻤﻴﺰ ﻟﻪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﺧﺮﺍﺟﻪ‬
‫ﻭﺭﺩﻩ ﺇﻟﻰ ﺃﺭﺑﺎﺑﻪ‪ .‬ﻭﻣﻦ ﻭﺭﺙ ﻣﺎﻻ ﻣﻤﻦ ﻳﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻳﺠﻤﻌﻪ ﻣﻦ‬
‫ﻭﺟﻮﻩ ﻣﺤﻈﻮﺭﺓ ﻣﺜﻞ ﺍﻟﺮﺑﺎ ﻭﺍﻟﻐﺼﺐ ﻭﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻫﻤﺎ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺘﻤﻴﺰ ﻟﻪ ﺍﻟﻤﻐﺼﻮﺏ ﻣﻨﻪ ﻭﻻ ﺍﻟﺮﺑﺎ‪ ،‬ﺃﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺍﺳﺘﻌﻤﻞ‬
‫ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺣﻞ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﺬﻣﻲ ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﻣﻦ ﻣﺴﻠﻢ ﺃﺭﺿﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻓﻴﻬﺎ‬
‫ﺍﻟﺨﻤﺲ‪.‬‬
‫ﻭﺟﻤﻴﻊ ﻣﺎ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻩ ﻣﻦ ﺍﻷﻧﻮﺍﻉ‪ ،‬ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺨﻤﺲ‬
‫ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪ ،‬ﺇﻻ ﺍﻟﻜﻨﻮﺯ ﻭﻣﻌﺎﺩﻥ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻻ ﻳﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺨﻤﺲ ﺇﻻ ﺇﺫﺍ ﺑﻠﻐﺖ ﺇﻟﻰ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ‬
‫ﺍﻟﺰﻛﺎﺓ‪.‬‬

‫)‪(١٩٧‬‬
 ‫ﻭﺍﻟﻐﻮﺹ ﻻ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺨﻤﺲ ﺇﻻ ﺇﺫﺍ ﺑﻠﻎ ﻗﻴﻤﺘﻪ ﺩﻳﻨﺎﺭﺍ‬
‫ﻭﺃﻣﺎ ﺍﻟﻐﻼﺕ ﻭﺍﻷﺭﺑﺎﺡ ﻓﺈﻧﻪ ﻳﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺨﻤﺲ ﺑﻌﺪ ﺇﺧﺮﺍﺝ‬
‫ﺣﻖ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻣﺆﻧﺔ ﺍﻟﺮﺟﻞ ﻭﻣﺆﻧﺔ ﻋﻴﺎﻟﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻋﻠﻰ‬
‫ﺍﻻﻗﺘﺼﺎﺩ‪.‬‬
‫ﻭﺍﻟﻜﻨﻮﺯ ﺇﺫﺍ ﻛﺎﻧﺖ ﺩﺭﺍﻫﻢ ﺃﻭ ﺩﻧﺎﻧﻴﺮ‪ ،‬ﻳﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺨﻤﺲ‬
‫ﻓﻴﻤﺎ ﻭﺟﺪ ﻣﻨﻬﺎ‪ ،‬ﺇﺫﺍ ﺑﻠﻎ ﺇﻟﻰ ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻣﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻤﺆﻧﺔ ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ‪ ،‬ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺨﻤﺲ ﺑﻌﺪ‬
‫ﺇﺧﺮﺍﺝ ﺍﻟﻤﺆﻧﺔ ﻣﻨﻪ‪.‬‬
‫ﺑﺎﺏ ﻗﺴﻤﺔ ﺍﻟﻐﻨﺎﺋﻢ ﻭﺍﻷﺧﻤﺎﺱ‬
‫ﻛﻞ ﻣﺎ ﻳﻐﻨﻤﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻦ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﻣﻦ ﺟﻤﻴﻊ ﺍﻷﺻﻨﺎﻑ‬
‫ﺍﻟﺘﻲ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻫﺎ‪ ،‬ﻣﻤﺎ ﺣﻮﺍﻩ ﺍﻟﻌﺴﻜﺮ ﻳﺨﺮﺝ ﻣﻨﻪ ﺍﻟﺨﻤﺲ‪.‬‬
‫ﻭﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﻣﺎ ﻳﺒﻘﻰ ﻳﻘﺴﻢ ﺑﻴﻦ ﺍﻟﻤﻘﺎﺗﻠﺔ‪ .‬ﻭﻣﺎ ﻟﻢ ﻳﺤﻮﻩ ﺍﻟﻌﺴﻜﺮ‬
‫ﻣﻦ ﺍﻷﺭﺿﻴﻦ ﻭﺍﻟﻌﻘﺎﺭﺍﺕ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻐﻨﺎﺋﻢ ﻳﺨﺮﺝ ﻣﻨﻪ‬
‫ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺗﻜﻮﻥ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻗﺎﻃﺒﺔ‪ :‬ﻣﻘﺎﺗﻠﻴﻬﻢ ﻭﻏﻴﺮ‬
‫ﻣﻘﺎﺗﻠﻴﻬﻢ‪ ،‬ﻳﻘﺴﻤﻪ ﺍﻹﻣﺎﻡ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﻣﺆﻧﺘﻬﻢ‪.‬‬
‫ﻭﺍﻟﺨﻤﺲ ﻳﺄﺧﺬﻩ ﺍﻹﻣﺎﻡ ﻓﻴﻘﺴﻤﻪ ﺳﺘﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﻗﺴﻤﺎ ﻟﻠﻪ‪ ،‬ﻭﻗﺴﻤﺎ ﻟﺮﺳﻮﻟﻪ‪ ،‬ﻭﻗﺴﻤﺎ ﻟﺬﻱ ﺍﻟﻘﺮﺑﻰ‪ .‬ﻓﻘﺴﻢ‬
‫ﺍﻟﻠﻪ ﻭﻗﺴﻢ ﺍﻟﺮﺳﻮﻝ ﻭﻗﺴﻢ ﺫﻱ ﺍﻟﻘﺮﺑﻰ ﻟﻺﻣﺎﻡ ﺧﺎﺻﺔ‪ ،‬ﻳﺼﺮﻓﻪ ﻓﻲ ﺃﻣﻮﺭ‬
‫ﻧﻔﺴﻪ ﻭﻣﺎ ﻳﻠﺰﻣﻪ ﻣﻦ ﻣﺆﻧﺔ ﻏﻴﺮﻩ‪.‬‬

‫)‪(١٩٨‬‬
 ‫ﻭﺳﻬﻢ ﻟﻴﺘﺎﻣﻰ ﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻭﺳﻬﻢ ﻟﻤﺴﺎﻛﻴﻨﻬﻢ‪ ،‬ﻭﺳﻬﻢ ﻷﺑﻨﺎﺀ‬
‫ﺳﺒﻴﻠﻬﻢ‪ .‬ﻭﻟﻴﺲ ﻟﻐﻴﺮﻫﻢ ﺷﺊ ﻣﻦ ﺍﻷﺧﻤﺎﺱ‪ .‬ﻭﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ‬
‫ﻳﻘﺴﻢ ﺳﻬﺎﻣﻬﻢ ﻓﻴﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﻛﻔﺎﻳﺘﻬﻢ ﻭﻣﺆﻧﺘﻬﻢ ﻓﻲ ﺍﻟﺴﻨﺔ ﻋﻠﻰ‬
‫ﺍﻻﻗﺘﺼﺎﺩ‪ .‬ﻓﺈﻥ ﻓﻀﻞ ﻣﻦ ﺫﻟﻚ ﺷﺊ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺧﺎﺻﺔ‪ .‬ﻭﺇﻥ ﻧﻘﺺ‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻢ ﻣﻦ ﺧﺎﺻﺘﻪ‪.‬‬
‫ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻘﻮﻥ ﺍﻟﺨﻤﺲ‪ ،‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻫﻢ‬
‫ﻣﻤﻦ ﺗﺤﺮﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻨﺎﻙ‬
‫ﻣﻦ ﺃﻣﻪ ﻣﻦ ﻏﻴﺮ ﺃﻭﻻﺩ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻣﻨﻬﻢ‪ ،‬ﺣﻞ ﻟﻪ‬
‫ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻟﻢ ﺗﺤﻞ ﻟﻪ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﺃﺑﻮﻩ ﻣﻦ ﻏﻴﺮ‬
‫ﺃﻭﻻﺩﻫﻢ‪ ،‬ﻭﺃﻣﻪ ﻣﻨﻬﻢ‪ ،‬ﻟﻢ ﻳﺤﻞ ﻟﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺣﻠﺖ ﻟﻪ‬
‫ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﺑﺎﺏ ﺍﻷﻧﻔﺎﻝ‬
‫ﺍﻷﻧﻔﺎﻝ ﻛﺎﻧﺖ ﻟﺮﺳﻮﻝ ﺍﻟﻠﻪ ﺧﺎﺻﺔ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻫﻲ ﻟﻤﻦ ﻗﺎﻡ‬
‫ﻣﻘﺎﻣﻪ ﺑﻌﺪﻩ ﻓﻲ ﺃﻣﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﻫﻲ ﻛﻞ ﺃﺭﺽ ﺧﺮﺑﺔ ﻗﺪ ﺑﺎﺩ ﺃﻫﻠﻬﺎ‬
‫ﻋﻨﻬﺎ‪ ،‬ﻭﻛﻞ ﺃﺭﺽ ﻟﻢ ﻳﻮﺟﻒ ﻋﻠﻴﻬﺎ ﺑﺨﻴﻞ ﻭﻻ ﺭﻛﺎﺏ ﺃﻭ ﻳﺴﻠﻤﻮﻧﻬﺎ ﻫﻢ‬
‫ﺑﻐﻴﺮ ﻗﺘﺎﻝ‪ ،‬ﻭﺭﺅﻭﺱ ﺍﻟﺠﺒﺎﻝ ﻭﺑﻄﻮﻥ ﺍﻷﻭﺩﻳﺔ ﻭﺍﻵﺟﺎﻡ ﻭﺍﻷﺭﺿﻮﻥ‬
‫ﺍﻟﻤﻮﺍﺕ ﺍﻟﺘﻲ ﻻ ﺃﺭﺑﺎﺏ ﻟﻬﺎ‪ ،‬ﻭﺻﻮﺍﻓﻲ ﺍﻟﻤﻠﻮﻙ ﻭﻗﻄﺎﺋﻌﻬﻢ ﻣﻤﺎ ﻛﺎﻥ ﻓﻲ‬
‫ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﻏﻴﺮ ﻭﺟﻪ ﺍﻟﻐﺼﺐ‪ ،‬ﻭﻣﻴﺮﺍﺙ ﻣﻦ ﻻ ﻭﺍﺭﺙ ﻟﻪ‪.‬‬
‫ﻭﻟﻪ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻐﻨﺎﺋﻢ ﻗﺒﻞ ﺃﻥ ﺗﻘﺴﻢ‪ :‬ﺍﻟﺠﺎﺭﻳﺔ ﺍﻟﺤﺴﻨﺎﺀ‪،‬‬

‫)‪(١٩٩‬‬
 ‫ﻭﺍﻟﻔﺮﺱ ﺍﻟﻔﺎﺭﻩ‪ ،‬ﻭﺍﻟﺜﻮﺏ ﺍﻟﻤﺮﺗﻔﻊ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻧﻈﻴﺮ ﻟﻪ‬
‫ﻣﻦ ﺭﻗﻴﻖ ﺃﻭ ﻣﺘﺎﻉ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﺗﻞ ﻗﻮﻡ ﺃﻫﻞ ﺣﺮﺏ ﻣﻦ ﻏﻴﺮ ﺃﻣﺮ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻐﻨﻤﻮﺍ‪،‬‬
‫ﻛﺎﻧﺖ ﻏﻨﻴﻤﺘﻬﻢ ﻟﻺﻣﺎﻡ ﺧﺎﺻﺔ ﺩﻭﻥ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻴﻤﺎ ﻳﺴﺘﺤﻘﻪ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻷﻧﻔﺎﻝ‬
‫ﻭﺍﻷﺧﻤﺎﺱ ﺇﻻ ﺑﺈﺫﻧﻪ‪ .‬ﻓﻤﻦ ﺗﺼﺮﻑ ﻓﻲ ﺷﺊ ﻣﻦ ﺫﻟﻚ ﺑﻐﻴﺮ ﺇﺫﻧﻪ‪،‬‬
‫ﻛﺎﻥ ﻋﺎﺻﻴﺎ‪ ،‬ﻭﺍﺭﺗﻔﺎﻉ ﻣﺎ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﻣﺮﺩﻭﺩ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‪ .‬ﻭﺇﺫﺍ‬
‫ﺗﺼﺮﻑ ﻓﻴﻪ ﺑﺄﻣﺮ ﺍﻹﻣﺎﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺆﺩﻱ ﻣﺎ ﻳﺼﺎﻟﺤﻪ ﺍﻹﻣﺎﻡ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﻧﺼﻒ ﺃﻭ ﺛﻠﺚ ﺃﻭ ﺭﺑﻊ‪.‬‬
‫ﻫﺬﺍ ﻓﻲ ﺣﺎﻝ ﻇﻬﻮﺭ ﺍﻹﻣﺎﻡ‪ .‬ﻓﺄﻣﺎ ﻓﻲ ﺣﺎﻝ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻓﻘﺪ ﺭﺧﺼﻮﺍ‬
‫ﻟﺸﻴﻌﺘﻬﻢ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺣﻘﻮﻗﻬﻢ ﻣﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺧﻤﺎﺱ ﻭﻏﻴﺮﻫﺎ ﻓﻴﻤﺎ‬
‫ﻻ ﺑﺪ ﻟﻬﻢ ﻣﻨﻪ ﻣﻦ ﺍﻟﻤﻨﺎﻛﺢ ﻭﺍﻟﻤﺘﺎﺟﺮ ﻭﺍﻟﻤﺴﺎﻛﻦ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ‪،‬‬
‫ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﺎ ﻳﺴﺘﺤﻘﻮﻧﻪ ﻣﻦ ﺍﻷﺧﻤﺎﺱ ﻓﻲ ﺍﻟﻜﻨﻮﺯ ﻭﻏﻴﺮﻫﺎ ﻓﻲ ﺣﺎﻝ ﺍﻟﻐﻴﺒﺔ‪،‬‬
‫ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻧﺺ ﻣﻌﻴﻦ ﺇﻻ ﺃﻥ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻗﺎﻝ ﻗﻮﻻ ﻳﻘﺘﻀﻴﻪ ﺍﻻﺣﺘﻴﺎﻁ‪.‬‬
‫ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﺟﺎﺭ ﻓﻲ ﺣﺎﻝ ﺍﻻﺳﺘﺘﺎﺭ ﻣﺠﺮﻯ ﻣﺎ ﺃﺑﻴﺢ ﻟﻨﺎ‬
‫ﻣﻦ ﺍﻟﻤﻨﺎﻛﺢ ﻭﺍﻟﻤﺘﺎﺟﺮ‪.‬‬
‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻧﻪ ﻳﺠﺐ ﺣﻔﻈﻪ ﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﺣﻴﺎ‪ .‬ﻓﺈﺫﺍ‬
‫ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻭﺻﻰ ﺑﻪ ﺇﻟﻰ ﻣﻦ ﻳﺜﻖ ﺑﻪ ﻣﻦ ﺇﺧﻮﺍﻧﻪ ﺍﻟﻤﺆﻣﻨﻴﻦ‬

‫)‪(٢٠٠‬‬
‫ﻟﻴﺴﻠﻤﻪ ﺇﻟﻰ ﺻﺎﺣﺐ ﺍﻷﻣﺮ ﺇﺫﺍ ﻇﻬﺮ‪ ،‬ﺃﻭ ﻳﻮﺻﻲ ﺑﻪ ﺣﺴﺐ ﻣﺎ ﻭﺻﻲ‬
‫ﺑﻪ ﺇﻟﻴﻪ ﺇﻟﻰ ﺃﻥ ﻳﺼﻞ ﺇﻟﻰ ﺻﺎﺣﺐ ﺍﻷﻣﺮ‪.‬‬
‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻳﺠﺐ ﺩﻓﻨﻪ ﻷﻥ ﺍﻷﺭﺿﻴﻦ ﺗﺨﺮﺝ ﻛﻨﻮﺯﻫﺎ ﻋﻨﺪ‬
‫ﻗﻴﺎﻡ ﺍﻟﻘﺎﺋﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻳﺠﺐ ﺃﻥ ﻳﻘﺴﻢ ﺍﻟﺨﻤﺲ ﺳﺘﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻓﺜﻼﺛﺔ‬
‫ﺃﻗﺴﺎﻡ ﻟﻺﻣﺎﻡ ﻳﺪﻓﻦ ﺃﻭ ﻳﻮﺩﻉ ﻋﻨﺪ ﻣﻦ ﻳﻮﺛﻖ ﺑﺄﻣﺎﻧﺘﻪ‪ .‬ﻭﺍﻟﺜﻼﺛﺔ‬
‫ﺃﻗﺴﺎﻡ ﺍﻷﺧﺮ ﻳﻔﺮﻕ ﻋﻠﻰ ﻣﺴﺘﺤﻘﻴﻪ ﻣﻦ ﺃﻳﺘﺎﻡ ﺁﻝ ﻣﺤﻤﺪ ﻭﻣﺴﺎﻛﻴﻨﻬﻢ‬
‫ﻭﺃﺑﻨﺎﺀ ﺳﺒﻴﻠﻬﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻴﻪ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ‬
‫ﺃﻗﺴﺎﻡ؟ ﻣﺴﺘﺤﻘﻬﺎ ﻇﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺘﻮﻟﻲ ﻟﺘﻔﺮﻳﻖ ﺫﻟﻚ ﻓﻴﻬﻢ‪،‬‬
‫ﻟﻴﺲ ﺑﻈﺎﻫﺮ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ ﻇﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺘﻮﻟﻲ‬
‫ﻟﻘﺒﻀﻬﺎ ﻭﺗﻔﺮﻳﻘﻬﺎ ﻟﻴﺲ ﺑﻈﺎﻫﺮ‪ .‬ﻭﻻ ﺃﺣﺪ ﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺰﻛﺎﺓ‪ :‬ﺇﻧﻪ‬
‫ﻻ ﻳﺠﻮﺯ ﺗﺴﻠﻴﻤﻬﺎ ﺇﻟﻰ ﻣﺴﺘﺤﻘﻴﻬﺎ‪.‬‬
‫ﻭﻟﻮ ﺃﻥ ﺍﻧﺴﺎﻧﺎ ﺍﺳﺘﻌﻤﻞ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻭﻋﻤﻞ ﻋﻠﻰ ﺃﺣﺪ ﺍﻷﻗﻮﺍﻝ‬
‫ﺍﻟﻤﻘﺪﻡ ﺫﻛﺮﻫﺎ ﻣﻦ ﺍﻟﺪﻓﻦ ﺃﻭ ﺍﻟﻮﺻﺎﺓ ﻟﻢ ﻳﻜﻦ ﻣﺄﺛﻮﻣﺎ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺘﺼﺮﻑ‬
‫ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ﺗﻀﻤﻨﻪ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻓﻬﻮ ﺿﺪ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻭﺍﻷﻭﻟﻰ‬
‫ﺍﺟﺘﻨﺎﺑﻪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬

‫)‪(٢٠١‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﺤﺞ‬
‫ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻟﺤﺞ ﻭﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﻭﻛﻴﻔﻴﺔ ﻭﺟﻮﺑﻪ‬
‫ﺍﻟﺤﺞ ﻓﺮﻳﻀﺔ ﻋﻠﻰ ﻛﻞ ﺣﺮ ﺑﺎﻟﻎ ﻣﻜﻠﻒ ﻣﺴﺘﻄﻴﻊ ﻟﻠﺤﺞ‬
‫ﺭﺟﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ‪.‬‬
‫ﺫﻛﺮﻧﺎ ﻛﻮﻧﻪ ﺑﺎﻟﻐﺎ‪ ،‬ﻷﻥ ﻣﻦ ﻟﻴﺲ ﺑﺒﺎﻟﻎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﻣﻦ‬
‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪ ،‬ﻓﺈﻥ ﺣﺞ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ ﺑﺎﻟﻎ‪ ،‬ﺃﻭ‬
‫ﺣﺞ ﺑﻪ ﻏﻴﺮﻩ ﻭﻫﻮ ﻃﻔﻞ‪ ،‬ﻟﻢ ﻳﺠﺰﺃﻩ ﺫﻟﻚ ﻣﻦ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪.‬‬
‫ﻭﺫﻛﺮﻧﺎ ﻛﻮﻧﻪ ﺣﺮﺍ‪ ،‬ﻷﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪ .‬ﻓﺈﻥ‬
‫ﺣﺞ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﺛﻢ ﺃﻋﺘﻖ ﺑﻌﺪ ﺫﻟﻚ ﻟﻢ ﻳﺠﺰﺃﻩ ﺫﻟﻚ ﻋﻦ ﺣﺠﺔ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺤﺠﺔ ﺍﻟﺘﻲ ﺣﺠﻬﺎ‬
‫ﺑﺈﺫﻥ ﻣﻮﻻﻩ ﺃﻭ ﺑﻐﻴﺮ ﺇﺫﻧﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻠﺤﻘﻪ ﺍﻟﻌﺘﺎﻕ‪ .‬ﻗﺒﻞ ﺃﻥ ﻳﻔﻮﺗﻪ‬
‫ﺍﻟﻮﻗﻮﻑ ﺑﺄﺣﺪ ﺍﻟﻤﻮﻗﻔﻴﻦ‪ .‬ﻓﺈﻥ ﺃﺩﺭﻙ ﺃﺣﺪ ﺍﻟﻤﻮﻗﻔﻴﻦ ﺑﻌﺪ ﺍﻟﻌﺘﻖ‪ ،‬ﻓﻘﺪ‬
‫ﺃﺟﺰﺃﻩ ﻋﻦ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﺫﻛﺮﻧﺎ ﻛﻮﻧﻪ ﻣﻜﻠﻔﺎ‪ ،‬ﻷﻥ ﻣﻦ ﻟﻴﺲ ﺑﻤﻜﻠﻒ ﻣﻦ ﺍﻟﻤﺠﺎﻧﻴﻦ‬
‫ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻻ ﺗﻘﻊ ﺣﺠﺘﻬﻢ ﺍﻟﻤﻮﻗﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻻ ﺗﺠﺰﻱ ﻋﻨﻬﻢ‪،‬‬

‫)‪(٢٠٢‬‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﺤﺠﺔ ﻓﻲ ﺫﻣﺘﻬﻢ ﺇﻥ ﻋﺎﺩﻭﺍ ﺇﻟﻰ ﺣﺎﻝ ﺍﻟﺼﺤﺔ ﻭﻛﻤﺎﻝ ﺍﻟﻌﻘﻞ‪.‬‬
‫ﻭﺫﻛﺮﻧﺎ ﻛﻮﻧﻪ ﻣﺴﺘﻄﻴﻌﺎ‪ ،‬ﻷﻥ ﻣﻦ ﻟﻴﺲ ﺑﻤﺴﺘﻄﻴﻊ ﻻ ﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪.‬‬
‫ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﻫﻲ ﺍﻟﺰﺍﺩ ﻭﺍﻟﺮﺍﺣﻠﺔ ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻛﻔﺎﻳﺔ ﻭﺗﺨﻠﻴﺔ‬
‫ﺍﻟﺴﺮﺏ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻤﻮﺍﻧﻊ‪ .‬ﻓﺈﻥ ﻣﻠﻚ ﺍﻟﺰﺍﺩ ﻭﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ‬
‫ﻏﻴﺮﻩ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺣﺐ ﺣﺮﻓﺔ‬
‫ﻭﺻﻨﺎﻋﺔ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺘﻌﻴﺶ ﺑﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺣﺼﻠﺖ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻭﻣﻨﻌﻪ ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﻣﺎﻧﻊ ﻣﻦ ﺳﻠﻄﺎﻥ‬
‫ﺃﻭ ﻋﺪﻭ ﺃﻭ ﻣﺮﺽ‪ ،‬ﻭﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﺑﻨﻔﺴﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﺨﺮﺝ ﺭﺟﻼ ﻳﺤﺞ ﻋﻨﻪ‪ .‬ﻓﺈﺫﺍ ﺯﺍﻟﺖ ﻋﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻤﻮﺍﻧﻊ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺤﺞ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺇﻧﻤﺎ ﻛﺎﻥ ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻲ ﻣﺎﻟﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﻠﺰﻣﻪ ﻋﻠﻰ ﺑﺪﻧﻪ ﻭﻣﺎﻟﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﺰﻝ ﺍﻟﻤﻮﺍﻧﻊ ﻋﻨﻪ‪ ،‬ﻭﺃﺩﺭﻛﻪ‬
‫ﺍﻟﻤﻮﺕ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻣﺠﺰﻳﺎ ﻋﻨﻪ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺨﺮﺝ ﺃﺣﺪﺍ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻫﺬﻩ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﺘﻤﻜﻨﺎ‬
‫ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﻓﻼ ﻳﺨﺮﺝ‪ ،‬ﻭﺃﺩﺭﻛﻪ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺨﺮﺝ ﻋﻨﻪ‬
‫ﻣﻦ ﺻﻠﺐ ﻣﺎﻟﻪ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﺑﻌﺪ ﺫﻟﻚ ﻳﻜﻮﻥ ﻣﻴﺮﺍﺛﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺨﻠﻒ‬
‫ﺇﻻ ﻗﺪﺭ ﻣﺎ ﻳﺤﺞ ﺑﻪ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺤﺠﺔ ﻗﺪ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﻗﺒﻞ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺤﺞ ﺑﻪ ﻋﻨﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﺇﺫﺍ ﺗﺮﻙ ﻗﺪﺭ ﻣﺎ‬
‫ﻳﺤﺞ ﺑﻪ ﻣﻦ ﺑﻌﺾ ﺍﻟﻤﻮﺍﻗﻴﺖ‪ ،‬ﻭﺟﺐ ﺃﻳﻀﺎ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﻟﻤﻮﺿﻊ‪ .‬ﻭﺇﻥ ﺧﻠﻒ ﻗﺪﺭ ﻣﺎ ﻳﺤﺞ ﺑﻪ ﻋﻨﻪ‪ ،‬ﺃﻭ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ‬

‫)‪(٢٠٣‬‬
 ‫ﻳﻜﻦ ﻗﺪ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﺎ ﻟﻮﺭﺛﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﻟﻢ ﻳﻤﻠﻚ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻭﻟﺪ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﺍﺑﻨﻪ ﻗﺪﺭ ﻣﺎ ﻳﺤﺞ ﺑﻪ ﻋﻠﻰ ﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﻳﺤﺞ‪ .‬ﻓﺈﻥ‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻟﺪ‪ ،‬ﻭﻋﺮﺽ ﻋﻠﻴﻪ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﻣﺆﻧﺔ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﻟﺤﺞ‪.‬‬
‫ﻭﻣﻦ ﻟﻴﺲ ﻣﻌﻪ ﻣﺎﻝ‪ ،‬ﻭﺣﺞ ﺑﻪ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ ﺫﻟﻚ‬
‫ﻋﻦ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﺃﻳﺴﺮ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ‬
‫ﻳﺤﺞ ﺑﻌﺪ ﻳﺴﺎﺭﻩ‪ ،‬ﻓﺈﻧﻪ ﺃﻓﻀﻞ‪ .‬ﻭﻣﻦ ﻓﻘﺪ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺃﺻﻼ‪،‬‬
‫ﻭﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺍﻟﻤﺸﻲ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﺍﺳﺘﺤﺒﺎﺑﺎ ﻣﺆﻛﺪﺍ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﻣﺎ ﻳﺮﻛﺐ ﺑﻌﻀﺎ ﻭﻳﻤﺸﻲ ﺑﻌﻀﺎ‪،‬‬
‫ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﺃﻳﻀﺎ ﺇﻟﻰ ﺍﻟﺤﺞ‪ .‬ﻭﺇﻥ ﺧﺮﺝ ﻭﺗﺴﻜﻊ ﻓﻲ‬
‫ﺍﻟﻄﺮﻳﻖ ﺣﺘﻰ ﻳﺤﺞ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﺘﻰ ﺣﺞ‬
‫ﻭﺍﻟﺤﺎﻝ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎﻩ‪ ،‬ﺛﻢ ﻭﺟﺪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ‬
‫ﺍﻟﺤﺞ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﺴﺘﻄﻴﻌﺎ ﻟﻠﺰﺍﺩ ﻭﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺤﺞ‬
‫ﻣﺎﺷﻴﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﻻ ﻳﻀﻌﻔﻪ‪ ،‬ﻭﻻ ﻳﻤﻨﻌﻪ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﻤﺸﻲ ﺃﻓﻀﻞ ﻟﻪ ﻣﻦ ﺍﻟﺮﻛﻮﺏ‪ .‬ﻭﺇﻥ ﺃﺿﻌﻔﻪ ﺫﻟﻚ ﻋﻦ ﺇﻗﺎﻣﺔ‬
‫ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﻛﻮﺏ ﺃﻓﻀﻞ ﻟﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﺪﻡ ﺍﻟﺮﺟﻞ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺤﺞ ﻋﻦ ﻏﻴﺮﻩ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺻﺮﻭﺭﺓ ﻟﻢ ﻳﺤﺞ ﺑﻌﺪ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻟﺤﺠﺔ‬

‫)‪(٢٠٤‬‬
 ‫ﻣﺠﺰﺃﺓ ﻋﻤﻦ ﻳﺤﺞ ﻋﻨﻪ‪ .‬ﻭﻫﻮ ﺇﺫﺍ ﺃﻳﺴﺮ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﺤﺞ‪.‬‬
‫ﻭﻣﺘﻰ ﻧﺬﺭ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺤﺞ ﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻓﺈﻥ‬
‫ﺣﺞ ﺍﻟﺬﻱ ﻧﺬﺭ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺣﺞ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﻓﻘﺪ ﺃﺟﺰﺃﺕ‬
‫ﺣﺠﺘﻪ ﻋﻦ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺇﻥ ﺧﺮﺝ ﺑﻌﺪ ﺍﻟﻨﺬﺭ ﺑﻨﻴﺔ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻟﻢ ﻳﺠﺰﺋﻪ ﻋﻦ ﺍﻟﺤﺠﺔ ﺍﻟﺘﻲ ﻧﺬﺭ ﺑﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻓﻲ ﺫﻣﺘﻪ‪ .‬ﻭﻣﻦ ﻧﺬﺭ‬
‫ﺃﻥ ﻳﺤﺞ ﻣﺎﺷﻴﺎ‪ ،‬ﺛﻢ ﻋﺠﺰ ﻋﻨﻪ‪ ،‬ﻓﻠﻴﺴﻖ ﺑﺪﻧﺔ‪ ،‬ﻭﻟﻴﺮﻛﺐ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻌﺠﺰ ﻋﻦ ﺍﻟﻤﺸﻲ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻓﺈﺫﺍ‬
‫ﺍﻧﺘﻬﻰ ﺇﻟﻰ ﻣﻮﺍﺿﻊ ﺍﻟﻌﺒﻮﺭ‪ ،‬ﻓﻠﻴﻜﻦ ﻓﻴﻬﺎ ﻗﺎﺋﻤﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺣﺼﻠﺖ ﻣﻌﻪ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‬
‫ﻭﺍﻟﺒﺪﺍﺭ ﺩﻭﻥ ﺍﻟﺘﺮﺍﺧﻲ‪ .‬ﻓﺈﻥ ﺃﺧﺮﻩ ﻭﻫﻮ ﻣﺘﻤﻜﻦ ﻣﻦ ﺗﻘﺪﻳﻤﻪ‪ ،‬ﻛﺎﻥ‬
‫ﺗﺎﺭﻛﺎ ﻓﺮﻳﻀﺔ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻣﻦ ﺣﺞ‪ ،‬ﻭﻫﻮ ﻣﺨﺎﻟﻒ ﻟﻢ ﻳﻌﺮﻑ ﺍﻟﺤﻖ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ‬
‫ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﻟﻢ ﻳﺨﻞ ﺑﺸﺊ ﻣﻦ ﺃﺭﻛﺎﻧﻪ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﺗﻪ ﻋﻦ‬
‫ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺤﺞ ﺑﻌﺪ ﺍﺳﺘﺒﺼﺎﺭﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻗﺪ ﺃﺧﻞ ﺑﺸﺊ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺤﺞ‪ ،‬ﻟﻢ ﻳﺠﺰﺃﻩ ﺫﻟﻚ ﻋﻦ ﺣﺠﺔ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻀﺎﺅﻫﺎ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﺑﺎﺏ ﺃﻧﻮﺍﻉ ﺍﻟﺤﺞ‬
‫ﺍﻟﺤﺞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ‪ :‬ﺗﻤﺘﻊ ﺑﺎﻟﻌﻤﺮﺓ ﺇﻟﻰ ﺍﻟﺤﺞ‪ ،‬ﻭﻗﺮﺍﻥ‪ ،‬ﻭﺇﻓﺮﺍﺩ‪.‬‬

‫)‪(٢٠٥‬‬
 ‫ﻓﺄﻣﺎ ﺍﻟﺘﻤﺘﻊ‪ ،‬ﻓﻬﻮ ﻓﺮﺽ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﻤﻜﻠﻔﻴﻦ ﻣﻤﻦ‬
‫ﻟﻴﺲ ﻫﻮ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ﻭﺣﺎﺿﺮﻳﻬﺎ‪ .‬ﻭﻫﻮ ﻣﻦ ﻳﻜﻮﻥ ﺑﻤﻜﺔ ﺃﻭ ﻳﻜﻮﻥ‬
‫ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺛﻤﺎﻧﻴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﻣﻴﻼ‪ .‬ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻤﺘﻊ‪ ،‬ﻻ‬
‫ﻳﺠﺰﺋﻪ ﺇﻓﺮﺍﺩ ﻭﻻ ﻗﺮﺍﻥ‪ ،‬ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻭﻓﻘﺪ ﺍﻟﺘﻤﻜﻦ ﻣﻦ‬
‫ﺍﻟﺘﻤﺘﻊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ‪ ،‬ﻭﺣﺞ ﻗﺎﺭﻧﺎ ﺃﻭ ﻣﻔﺮﺩﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﺤﺞ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﻓﺮﺍﺩ ﻭﺍﻟﻘﺮﺍﻥ‪ ،‬ﻓﻬﻮ ﻓﺮﺽ ﺃﻫﻞ ﻣﻜﺔ ﻭﺣﺎﺿﺮﻳﻬﺎ‪.‬‬
‫ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻫﻢ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﻢ ﺍﻟﺘﻤﺘﻊ‪.‬‬
‫ﻭﻣﻦ ﺟﺎﻭﺭ ﺑﻤﻜﺔ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺳﻨﺘﻴﻦ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﻤﺘﻊ‬
‫ﻓﻴﺨﺮﺝ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ ﻭﻳﺤﺮﻡ ﺑﺎﻟﺤﺞ ﻣﺘﻤﺘﻌﺎ‪ .‬ﻓﺈﻥ ﺟﺎﻭﺭ ﺑﻬﺎ ﺛﻼﺙ‬
‫ﺳﻨﻴﻦ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺘﻤﺘﻊ‪ ،‬ﻭﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺃﻫﻞ ﻣﻜﺔ ﻭﺣﺎﺿﺮﻳﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ﺃﻭ ﺣﺎﺿﺮﻳﻬﺎ‪ ،‬ﺛﻢ ﻧﺄﻯ ﻋﻦ ﻣﻨﺰﻟﻪ ﺇﻟﻰ‬
‫ﻣﺜﻞ ﺍﻟﻤﺪﻳﻨﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺒﻼﺩ‪ ،‬ﺛﻢ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻭﺃﺭﺍﺩ‬
‫ﺃﻥ ﻳﺤﺞ ﻣﺘﻤﺘﻌﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺤﺞ ﻣﺘﻤﺘﻌﺎ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻮﻓﺮ ﺷﻌﺮ ﺭﺃﺳﻪ‬
‫ﻭﻟﺤﻴﺘﻪ ﻣﻦ ﺃﻭﻝ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻤﺲ ﺷﻴﺌﺎ ﻣﻨﻬﻤﺎ‪ .‬ﻓﺈﺫﺍ ﺟﺎﺀ‬
‫ﺇﻟﻰ ﻣﻴﻘﺎﺕ ﺃﻫﻠﻪ‪ ،‬ﺃﺣﺮﻡ ﺑﺎﻟﺤﺞ ﻣﺘﻤﺘﻌﺎ‪ ،‬ﻭﻣﻀﻰ ﺇﻟﻰ ﻣﻜﺔ‪ .‬ﻓﺈﺫﺍ‬
‫ﺷﺎﻫﺪ ﺑﻴﻮﺕ ﻣﻜﺔ‪ ،‬ﻓﻠﻴﻘﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ ﺛﻢ ﻟﻴﺪﺧﻠﻬﺎ‪ .‬ﻓﺈﺫﺍ ﺩﺧﻠﻬﺎ‪،‬‬
‫ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﺳﺒﻌﺎ‪ ،‬ﻭﺻﻠﻰ ﻋﻨﺪ ﺍﻟﻤﻘﺎﻡ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﺛﻢ ﺳﻌﻰ ﺑﻴﻦ‬
‫ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﻗﺼﺮ ﻣﻦ ﺷﻌﺮ ﺭﺃﺳﻪ‪ .‬ﻭﻗﺪ ﺃﺣﻞ ﻣﻦ ﺟﻤﻴﻊ ﻣﺎ ﺃﺣﺮﻡ‬

‫)‪(٢٠٦‬‬
 ‫ﻣﻨﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻄﻴﺐ ﻭﻏﻴﺮ ﺫﻟﻚ ﺇﻻ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ‬
‫ﺫﻟﻚ‪ ،‬ﻟﻜﻮﻧﻪ ﻓﻲ ﺍﻟﺤﺮﻡ‪ .‬ﺛﻢ ﻳﻜﻮﻥ ﻋﻠﻰ ﻫﻴﺌﺘﻪ ﻫﺬﻩ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‬
‫ﻋﻨﺪ ﺍﻟﺰﻭﺍﻝ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺻﻠﻰ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺃﺣﺮﻡ ﺑﻌﺪﻩ‬
‫ﺑﺎﻟﺤﺞ ﻭﻣﻀﻰ ﺇﻟﻰ ﻣﻨﻰ‪.‬‬
‫ﺛﻢ ﻟﻴﻌﺪ ﺇﻟﻰ ﻋﺮﻓﺎﺕ ﻓﻴﺼﻠﻲ ﺑﻬﺎ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻓﻴﻘﻒ ﺑﻬﺎ‬
‫ﺇﻟﻰ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ .‬ﺛﻢ ﻳﻔﻴﺾ ﺇﻟﻰ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻓﻴﻘﻒ ﺑﻬﺎ ﺗﻠﻚ‬
‫ﺍﻟﻠﻴﻠﺔ‪ .‬ﻓﺈﺫﺍ ﺃﺻﺒﺢ‪ ،‬ﻏﺪﺍ ﻣﻨﻬﺎ ﺇﻟﻰ ﻣﻨﻰ‪ ،‬ﻓﻘﻀﻰ ﻣﻨﺎﺳﻜﻪ ﻫﻨﺎﻙ‪.‬‬
‫ﺛﻢ ﻳﺠﺊ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﺃﻭ ﻣﻦ ﺍﻟﻐﺪ ﻻ ﻳﺆﺧﺮ ﺫﻟﻚ ﺇﻟﻰ ﻣﻜﺔ‪.‬‬
‫ﻭﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻃﻮﺍﻑ ﺍﻟﺤﺞ‪ ،‬ﻭﻳﺼﻠﻲ ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ ﻭﻳﺴﻌﻰ‬
‫ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ .‬ﻭﻗﺪ ﻓﺮﻍ ﻣﻦ ﻣﻨﺎﺳﻜﻪ ﻛﻠﻬﺎ‪ ،‬ﻭﺣﻞ ﻟﻪ ﻛﻞ ﺷﺊ‬
‫ﺇﻻ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﻭﺑﻘﻲ ﻋﻠﻴﻪ ﻟﺘﺤﻠﺔ ﺍﻟﻨﺴﺎﺀ ﻃﻮﺍﻑ‪ .‬ﻓﻠﻴﻄﻒ‬
‫ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ ﻓﻲ ﻣﺪﺓ ﻣﻘﺎﻣﻪ ﺑﻤﻜﺔ‪ .‬ﻓﺈﺫﺍ ﻃﺎﻑ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ‪،‬‬
‫ﺣﻠﺖ ﻟﻪ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻫﺪﻱ ﻭﺍﺟﺐ ﻳﻨﺤﺮﻩ ﺑﻤﻨﻰ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‬
‫ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ :‬ﺛﻼﺛﺔ ﻓﻲ ﺍﻟﺤﺞ ﻳﻮﻡ ﻗﺒﻞ‬
‫ﺍﻟﺘﺮﻭﻳﺔ ﻭﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﻭﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺳﺒﻌﺔ ﺇﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ‪.‬‬
‫ﻭﺍﻟﻤﺘﻤﺘﻊ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻣﺘﻤﺘﻌﺎ ﺇﺫﺍ ﻭﻗﻌﺖ ﻋﻤﺮﺗﻪ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‪،‬‬
‫ﻭﻫﻲ ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻭﺫﻭ ﺍﻟﺤﺠﺔ‪ .‬ﻓﺈﻥ ﻭﻗﻌﺖ ﻋﻤﺮﺗﻪ ﻓﻲ ﻏﻴﺮ ﻫﺬﻩ‬
‫ﺍﻷﺷﻬﺮ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻤﺘﻌﺎ ﺑﺘﻠﻚ ﺍﻟﻌﻤﺮﺓ ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻟﺤﺠﺘﻪ‬
‫ﻋﻤﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻳﺒﺘﺪﺃ ﺑﻬﺎ ﻓﻲ ﺍﻷﺷﻬﺮ ﺍﻟﺘﻲ ﻗﺪﻣﻨﺎﻫﺎ‪.‬‬

‫)‪(٢٠٧‬‬
 ‫ﻭﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﺍﻻﺣﺮﺍﻡ ﺑﺎﻟﺤﺞ ﻣﻔﺮﺩﺍ ﻭﻻ ﻗﺎﺭﻧﺎ‪ ،‬ﺇﻻ ﻓﻲ‬
‫ﻫﺬﻩ ﺍﻷﺷﻬﺮ‪ .‬ﻓﺈﻥ ﺃﺣﺮﻡ ﻓﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﻼ ﺣﺞ ﻟﻪ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ‬
‫ﻳﺠﺪﺩ ﺍﻻﺣﺮﺍﻡ ﻋﻨﺪ ﺩﺧﻮﻝ ﻫﺬﻩ ﺍﻷﺷﻬﺮ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ‬
‫ﻣﺠﺰﻳﺎ ﻋﻨﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﺭﻥ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺤﺮﻡ ﻣﻦ ﻣﻴﻘﺎﺕ ﺃﻫﻠﻪ‪ ،‬ﻭﻳﺴﻮﻕ ﻣﻌﻪ‬
‫ﻫﺪﻳﺎ ﻳﺸﻌﺮﻩ ﻣﻦ ﻣﻮﺿﻊ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﻳﺸﻖ ﺳﻨﺎﻣﻪ ﻭﻳﻠﻄﺨﻪ ﺑﺎﻟﺪﻡ‪،‬‬
‫ﻭﻳﻌﻠﻖ ﻓﻲ ﺭﻗﺒﺘﻪ ﻧﻌﻼ ﻣﻤﺎ ﻛﺎﻥ ﻳﺼﻠﻲ ﻓﻴﻪ‪ .‬ﻭﻟﻴﺴﻖ ﺍﻟﻬﺪﻱ ﻣﻌﻪ ﺇﻟﻰ‬
‫ﻣﻨﻰ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺤﻞ ﺇﻟﻰ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﻬﺪﻱ ﻣﺤﻠﻪ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻥ‬
‫ﻳﺪﺧﻞ ﻣﻜﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ .‬ﻟﻜﻨﻪ ﻳﻘﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ‬
‫ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﺗﻄﻮﻋﺎ‪ ،‬ﻓﻌﻞ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﻠﻤﺎ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻟﺒﻰ‬
‫ﻋﻨﺪ ﻓﺮﺍﻏﻪ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﻟﻴﻌﻘﺪ ﺇﺣﺮﺍﻣﻪ ﺑﺎﻟﺘﻠﺒﻴﺔ‪ .‬ﻭﺇﻧﻤﺎ ﻳﻔﻌﻞ ﺫﻟﻚ‬
‫ﻷﻧﻪ ﻟﻮ ﻟﻢ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﺩﺧﻞ ﻓﻲ ﻛﻮﻧﻪ ﻣﺤﻼ‪ ،‬ﻭﺑﻄﻠﺖ ﺣﺠﺘﻪ‪،‬‬
‫ﻭﺻﺎﺭﺕ ﻋﻤﺮﺓ‪ .‬ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺤﻞ ﺇﻟﻰ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﻬﺪﻱ‬
‫ﻣﺤﻠﻪ ﻣﻦ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ .‬ﻭﻟﻴﻘﺾ ﻣﻨﺎﺳﻜﻪ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﺑﺎﻟﻤﻮﻗﻔﻴﻦ‬
‫ﻭﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻤﻨﺎﺳﻚ ﺑﻤﻨﻰ‪ ،‬ﺛﻢ ﻳﻌﻮﺩ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻓﻴﻄﻮﻑ‬
‫ﺑﺎﻟﺒﻴﺖ ﺳﺒﻌﺎ‪ ،‬ﻭﻳﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﺳﺒﻌﺎ‪ ،‬ﺛﻢ ﻳﻄﻮﻑ ﻃﻮﺍﻑ‬
‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻗﺪ ﺃﺣﻞ ﻣﻦ ﻛﻞ ﺷﺊ ﺃﺣﺮﻡ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺍﻟﻌﻤﺮﺓ‬
‫ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﻤﺘﻤﺘﻊ ﺇﺫﺍ ﺗﻤﺘﻊ‪ ،‬ﺳﻘﻂ ﻋﻨﻪ ﻓﺮﺽ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﻷﻥ ﻋﻤﺮﺗﻪ‬
‫ﺍﻟﺘﻲ ﻳﺘﻤﺘﻊ ﺑﻬﺎ ﺑﺎﻟﺤﺞ‪ ،‬ﻗﺎﻣﺖ ﻣﻘﺎﻡ ﺍﻟﻌﻤﺮﺓ ﺍﻟﻤﺒﺘﻮﻟﺔ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻪ‬

‫)‪(٢٠٨‬‬
 ‫ﺇﻋﺎﺩﺗﻬﺎ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻤﻔﺮﺩ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﻣﺎ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻥ ﺳﻮﺍﺀ ﻻ ﻳﺨﺘﻠﻒ ﺣﻜﻤﻬﺎ‬
‫ﻓﻲ ﺷﺊ ﻣﻦ ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ‪.‬‬
‫ﻭﺇﻧﻤﺎ ﻳﺘﻤﻴﺰ ﺍﻟﻘﺎﺭﻥ ﻣﻦ ﺍﻟﻤﻔﺮﺩ ﺑﺴﻴﺎﻕ ﺍﻟﻬﺪﻱ‪ .‬ﻓﺄﻣﺎ ﺑﺎﻗﻲ‬
‫ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﻓﻬﻤﺎ ﻣﺸﺘﺮﻛﺎﻥ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﻤﺎ ﺃﻥ‬
‫ﻳﻘﻄﻌﺎ ﺍﻟﺘﻠﺒﻴﺔ ﺇﻻ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﻤﺎ ﻫﺪﻱ‬
‫ﻭﺟﻮﺑﺎ‪ .‬ﻓﺈﻥ ﺿﺤﻴﺎ ﺍﺳﺘﺤﺒﺎﺑﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﻤﺎ ﻓﻴﻪ ﻓﻀﻞ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ‬
‫ﺑﻮﺍﺟﺐ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻤﻮﺍﻗﻴﺖ‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﻤﻮﺍﻗﻴﺖ ﻭﺍﺟﺒﺔ‪ ،‬ﻷﻥ ﺍﻻﺣﺮﺍﻡ ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻣﻨﻬﺎ‪ .‬ﻓﻠﻮ‬
‫ﺃﻥ ﺍﻧﺴﺎﻧﺎ ﺃﺣﺮﻡ ﻗﺒﻞ ﻣﻴﻘﺎﺗﻪ‪ ،‬ﻛﺎﻥ ﺇﺣﺮﺍﻣﻪ ﺑﺎﻃﻼ‪ ،‬ﻭﺍﺣﺘﺎﺝ ﺇﻟﻰ‬
‫ﺍﺳﺘﻴﻨﺎﻑ ﺍﻻﺣﺮﺍﻡ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻧﺬﺭ ﻟﻠﻪ ﺗﻌﺎﻟﻰ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻥ ﻳﺤﺮﻡ ﻣﻦ ﻣﻮﺿﻊ ﺑﻌﻴﻨﻪ‪ .‬ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﺣﺴﺐ‬
‫ﻣﺎ ﻧﺬﺭﻩ‪ .‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻓﻲ ﺭﺟﺐ‪ ،‬ﻭﻗﺪ ﻗﺎﺭﺏ ﺗﻘﻀﻴﻪ‬
‫ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﺪﻡ ﺇﺣﺮﺍﻣﻪ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ‬
‫ﺍﻟﻤﻴﻘﺎﺕ‪ .‬ﻭﻣﻦ ﻋﺮﺽ ﻟﻪ ﻣﺎﻧﻊ ﻣﻦ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺆﺧﺮﻩ ﺃﻳﻀﺎ‬
‫ﻋﻦ ﺍﻟﻤﻴﻘﺎﺕ‪ .‬ﻓﺈﺫﺍ ﺯﺍﻝ ﺍﻟﻤﻨﻊ‪ ،‬ﺃﺣﺮﻡ ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺣﺮﻡ ﻗﺒﻞ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺃﺻﺎﺏ ﺻﻴﺪﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﻥ ﺃﺧﺮ ﺇﺣﺮﺍﻣﻪ ﻋﻦ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﺤﺮﻡ‬

‫)‪(٢٠٩‬‬
 ‫ﻣﻨﻪ‪ ،‬ﻣﺘﻌﻤﺪﺍ ﻛﺎﻥ ﺃﻭ ﻧﺎﺳﻴﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪،‬‬
‫ﻭﻛﺎﻥ ﻗﺪ ﺗﺮﻙ ﺍﻻﺣﺮﺍﻡ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺣﺞ ﻟﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﺮﻛﻪ‬
‫ﻧﺎﺳﻴﺎ‪ ،‬ﻓﻠﻴﺤﺮﻡ ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ‬
‫ﻣﻜﺔ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺃﻧﻪ ﻟﻢ ﻳﺤﺮﻡ‪ ،‬ﻭﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‬
‫ﻟﻠﺨﻮﻑ ﺃﻭ ﻟﻀﻴﻖ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺃﻣﻜﻨﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺧﺎﺭﺝ ﺍﻟﺤﺮﻡ‪،‬‬
‫ﻓﻠﻴﺨﺮﺝ ﺇﻟﻴﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺫﻟﻚ‪ ،‬ﺃﻳﻀﺎ ﺃﺣﺮﻡ ﻣﻦ ﻣﻮﺿﻌﻪ‪،‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻗﺪ ﻭﻗﺖ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻟﻜﻞ ﻗﻮﻡ ﻣﻴﻘﺎﺗﺎ‬
‫ﻋﻠﻰ ﺣﺴﺐ ﻃﺮﻗﻬﻢ‪:‬‬
‫ﻓﻮﻗﺖ ﻷﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﻣﻦ ﺣﺞ ﻋﻠﻰ ﻃﺮﻳﻘﻬﻢ‪ ،‬ﺍﻟﻌﻘﻴﻖ‪ .‬ﻭﻟﻪ ﺛﻼﺛﺔ‬
‫ﺃﻭﻗﺎﺕ‪ :‬ﺃﻭﻟﻬﺎ ﺍﻟﻤﺴﻠﺢ‪ ،‬ﻭﻫﻮ ﺃﻓﻀﻠﻬﺎ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺆﺧﺮ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻻﺣﺮﺍﻡ ﻣﻨﻪ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﺃﻭﺳﻄﻪ ﻏﻤﺮﺓ‪ .‬ﻭﺁﺧﺮﻩ ﺫﺍﺕ ﻋﺮﻕ‪.‬‬
‫ﻭﻻ ﻳﺠﻌﻞ ﺇﺣﺮﺍﻣﻪ ﻣﻦ ﺫﺍﺕ ﻋﺮﻕ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻭﺍﻟﺘﻘﻴﺔ‪ .‬ﻭﻻ‬
‫ﻳﺘﺠﺎﻭﺯ ﺫﺍﺕ ﻋﺮﻕ ﺇﻻ ﻣﺤﺮﻣﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻭﻗﺖ ﻷﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﺫﺍ ﺍﻟﺤﻠﻴﻔﺔ‪ ،‬ﻭﻫﻮ ﻣﺴﺠﺪ ﺍﻟﺸﺠﺮﺓ‪ .‬ﻭﻭﻗﺖ‬
‫ﻟﻤﻦ ﺣﺞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺠﺤﻔﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺠﻮﺯ‬
‫ﺍﻟﺠﺤﻔﺔ ﺇﻻ ﻣﺤﺮﻣﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻤﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ ﺃﻥ ﻳﺤﺮﻡ ﺇﻻ ﻣﻦ‬
‫ﻣﻴﻘﺎﺕ ﺃﻫﻠﻬﺎ‪ .‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻌﺪﻝ ﺇﻟﻰ ﺍﻟﻌﻘﻴﻖ ﻓﻴﺤﺮﻡ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻭﻗﺖ ﻷﻫﻞ ﺍﻟﺸﺎﻡ ﺍﻟﺠﺤﻔﺔ ﻭﻫﻲ ﺍﻟﻤﻬﻴﻌﺔ‪ ،‬ﻭﻷﻫﻞ ﺍﻟﻄﺎﺋﻒ‬
‫ﻗﺮﻥ ﺍﻟﻤﻨﺎﺯﻝ‪ ،‬ﻭﻷﻫﻞ ﺍﻟﻴﻤﻦ ﻳﻠﻤﻠﻢ‪.‬‬

‫)‪(٢١٠‬‬
 ‫ﻭﻣﻦ ﻛﺎﻥ ﻣﻨﺰﻟﻪ ﺩﻭﻥ ﻫﺬﻩ ﺍﻟﻤﻮﺍﻗﻴﺖ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻓﻤﻴﻘﺎﺗﻪ ﻣﻨﺰﻟﻪ‪،‬‬
‫ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺤﺮﻡ ﻣﻨﻪ‪.‬‬
‫ﻭﺍﻟﻤﺠﺎﻭﺭ ﺑﻤﻜﺔ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤﺞ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﺇﻟﻰ ﻣﻴﻘﺎﺕ‬
‫ﺃﻫﻠﻪ‪ ،‬ﻭﻟﻴﺤﺮﻡ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﻓﻠﻴﺨﺮﺝ ﺇﻟﻰ ﺧﺎﺭﺝ ﺍﻟﺤﺮﻡ‬
‫ﻭﻳﺤﺮﻡ ﻣﻨﻪ ﻭﺇﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﺃﺣﺮﻡ ﻣﻦ ﻣﺴﺠﺪ‬
‫ﺍﻟﺤﺮﺍﻡ‪.‬‬
‫ﻭﻣﻦ ﺟﺎﺀ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻻﺣﺮﺍﻡ ﻟﻤﺮﺽ ﺃﻭ ﻏﻴﺮﻩ‪،‬‬
‫ﻓﻠﻴﺤﺮﻡ ﻋﻨﻪ ﻭﻟﻴﻪ‪ ،‬ﻭﻳﺠﻨﺒﻪ ﻣﺎ ﻳﺠﺘﻨﺒﻪ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﻗﺪ ﺗﻢ ﺇﺣﺮﺍﻣﻪ‪.‬‬
‫ﺑﺎﺏ ﻛﻴﻔﻴﺔ ﺍﻻﺣﺮﺍﻡ‬
‫ﺍﻻﺣﺮﺍﻡ ﻓﺮﻳﻀﺔ ﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻪ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ‬
‫ﺣﺞ ﻟﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬
‫ﺇﺫﺍ ﺫﻛﺮ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﺃﺻﻼ ﺣﺘﻰ ﻳﻔﺮﻍ ﻣﻦ ﺟﻤﻴﻊ ﻣﻨﺎﺳﻜﻪ‪ ،‬ﻓﻘﺪ‬
‫ﺗﻢ ﺣﺠﻪ‪ .‬ﻭﻻ ﺷﺊ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺳﺒﻖ ﻓﻲ ﻋﺰﻣﻪ ﺍﻻﺣﺮﺍﻡ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺤﺮﻡ ﺑﺎﻟﺤﺞ ﻣﺘﻤﺘﻌﺎ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﺇﻟﻰ‬
‫ﻣﻴﻘﺎﺗﻪ‪ ،‬ﺗﻨﻈﻒ‪ ،‬ﻭﻗﺺ ﺃﻇﻔﺎﺭﻩ‪ ،‬ﻭﺃﺧﺬ ﺷﻴﺌﺎ ﻣﻦ ﺷﺎﺭﺑﻪ‪ ،‬ﻭﻻ‬
‫ﻳﻤﺲ ﺷﻌﺮ ﺭﺃﺳﻪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﻳﺰﻳﻞ ﺍﻟﺸﻌﺮ ﻣﻦ ﺟﺴﺪﻩ ﻭﺗﺤﺖ‬
‫ﻳﺪﻳﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﻨﻈﻒ ﻭﺃﻃﻠﻰ ﻗﺒﻞ ﺍﻻﺣﺮﺍﻡ ﺑﻴﻮﻡ ﺃﻭ ﻳﻮﻣﻴﻦ‬
‫ﺇﻟﻰ ﺧﻤﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ .‬ﺇﻻ ﺃﻥ ﺇﻋﺎﺩﺓ ﺫﻟﻚ ﺃﻓﻀﻞ‬
‫ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬

‫)‪(٢١١‬‬
 ‫ﺛﻢ ﻟﻴﻐﺘﺴﻞ‪ ،‬ﻭﻳﻠﺒﺲ ﺛﻮﺑﻲ ﺇﺣﺮﺍﻣﻪ‪ :‬ﻳﺄﺗﺰﺭ ﺑﺄﺣﺪﻫﻤﺎ‬
‫ﻭﻳﺘﻮﺷﺢ ﺑﺎﻵﺧﺮ ﺃﻭ ﻳﺮﺗﺪﻱ ﺑﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻐﺘﺴﻞ ﻗﺒﻞ ﺑﻠﻮﻏﻪ ﺇﻟﻰ‬
‫ﺍﻟﻤﻴﻘﺎﺕ ﺇﺫﺍ ﺧﺎﻑ ﻋﻮﺯ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺃﻥ ﻳﻠﺒﺲ ﻗﻤﻴﺼﻪ ﻭﺛﻴﺎﺑﻪ‪ .‬ﻓﺈﺫﺍ‬
‫ﺍﻧﺘﻬﻰ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻧﺰﻉ ﺛﻴﺎﺑﻪ‪ ،‬ﻭﻟﺒﺲ ﺛﻮﺑﻲ ﺇﺣﺮﺍﻣﻪ‪ .‬ﻭﺇﻥ ﻟﺒﺲ‬
‫ﺛﻮﺑﻲ ﺇﺣﺮﺍﻣﻪ ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺍﻏﺘﺴﻞ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﺇﻥ ﻭﺟﺪ‬
‫ﺍﻟﻤﺎﺀ ﻋﻨﺪ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﻐﺴﻞ‪ ،‬ﻓﺈﻧﻪ ﺃﻓﻀﻞ‪ .‬ﻭﺇﺫﺍ ﺍﻏﺘﺴﻞ ﺑﺎﻟﻐﺪﺍﺓ‪،‬‬
‫ﻛﺎﻥ ﻏﺴﻠﻪ ﻛﺎﻓﻴﺎ ﻟﺬﻟﻚ ﺍﻟﻴﻮﻡ‪ .‬ﺃﻱ ﻭﻗﺖ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤﺮﻡ ﻓﻴﻪ‪ ،‬ﻓﻌﻞ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺍﻏﺘﺴﻞ ﻓﻲ ﺃﻭﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻛﺎﻥ ﺟﺎﺋﺰﺍ ﻟﻪ ﺇﻟﻰ ﺁﺧﺮﻩ ﻣﺎ‬
‫ﻟﻢ ﻳﻨﻢ‪ .‬ﻓﺈﻥ ﻧﺎﻡ ﺑﻌﺪ ﺍﻟﻐﺴﻞ ﻗﺒﻞ ﺃﻥ ﻳﻌﻘﺪ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﻐﺴﻞ ﺍﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻭﻣﺘﻰ ﺍﻏﺘﺴﻞ ﻟﻼﺣﺮﺍﻡ‪ ،‬ﺛﻢ ﺃﻛﻞ ﻃﻌﺎﻣﺎ ﻻ‬
‫ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻛﻠﻪ‪ ،‬ﺃﻭ ﻟﺒﺲ ﺛﻮﺑﺎ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻟﺒﺴﻪ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﻐﺴﻞ ﺍﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻠﺒﺲ ﺍﻟﻤﺤﺮﻡ ﺃﻛﺜﺮ ﻣﻦ ﺛﻮﺑﻲ‬
‫ﺇﺣﺮﺍﻣﻪ ﺛﻼﺛﺔ ﺃﻭ ﺃﺭﺑﻌﺔ ﺇﺫﺍ ﺍﺗﻘﻰ ﺑﺬﻟﻚ ﺍﻟﺤﺮ ﺃﻭ ﺍﻟﺒﺮﺩ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻳﻀﺎ‬
‫ﺃﻥ ﻳﻐﻴﺮ ﺛﻴﺎﺑﻪ ﻭﻫﻮ ﻣﺤﺮﻡ‪ .‬ﻓﺈﺫﺍ ﺩﺧﻞ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﻄﻮﺍﻑ‪،‬‬
‫ﻓﻼ ﻳﻄﻮﻓﻦ ﺇﻻ ﻓﻲ ﺛﻮﺑﻴﻪ ﺍﻟﻠﺬﻳﻦ ﺃﺣﺮﻡ ﻓﻴﻬﻤﺎ‪.‬‬
‫ﻭﺃﻓﻀﻞ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺘﻲ ﻳﺤﺮﻡ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ‪ ،‬ﻋﻨﺪ ﺯﻭﺍﻝ‬
‫ﺍﻟﺸﻤﺲ‪ .‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻓﺮﻳﻀﺔ ﺍﻟﻈﻬﺮ‪ .‬ﻓﺈﻥ ﺍﺗﻔﻖ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻏﻴﺮ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺣﺮﺍﻡ ﺑﻌﺪ ﺻﻼﺓ ﻓﺮﻳﻀﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ‬
‫ﺻﻼﺓ ﻓﺮﻳﻀﺔ‪ ،‬ﺻﻠﻰ ﺳﺖ ﺭﻛﻌﺎﺕ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻭﺃﺣﺮﻡ ﻓﻲ ﺩﺑﺮﻫﺎ‪.‬‬

‫)‪(٢١٢‬‬
 ‫ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﺟﺰﺃﻩ ﺭﻛﻌﺘﺎﻥ‪ .‬ﻓﻠﻴﺼﻠﻬﻤﺎ‪ ،‬ﻭﻟﻴﻘﺮﺃ‬
‫ﻓﻲ ﺍﻷﻭﻟﺔ ﻣﻨﻬﻤﺎ ﺑﻌﺪ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺤﻤﺪ ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ "‪ .‬ﻭﻓﻲ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺤﻤﺪ ﻭ " ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ "‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻨﻬﻤﺎ‪ ،‬ﺃﺣﺮﻡ‬
‫ﻋﻘﻴﺒﻬﻤﺎ ﺑﺎﻟﺘﻤﺘﻊ ﺇﻟﻰ ﺍﻟﺤﺞ‪ ،‬ﻓﻴﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺭﻳﺪ ﻣﺎ ﺃﻣﺮﺕ‬
‫ﺑﻪ ﻣﻦ ﺍﻟﺘﻤﺘﻊ ﺑﺎﻟﻌﻤﺮﺓ ﺇﻟﻰ ﺍﻟﺤﺞ ﻋﻠﻰ ﻛﺘﺎﺑﻚ ﻭﺳﻨﺔ ﻧﺒﻴﻚ‪ ،‬ﺻﻠﻰ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻓﺈﻥ ﻋﺮﺽ ﻟﻲ ﻋﺎﺭﺽ ﻳﺤﺒﺴﻨﻲ ﻓﺤﻠﻨﻲ ﺣﻴﺚ‬
‫ﺣﺒﺴﺘﻨﻲ ﻟﻘﺪﺭﻙ ﺍﻟﺬﻱ ﻗﺪﺭﺕ ﻋﻠﻲ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﺣﺠﺔ‪،‬‬
‫ﻓﻌﻤﺮﺓ‪ .‬ﺃﺣﺮﻡ ﻟﻚ ﺷﻌﺮﻱ ﻭﺟﺴﺪﻱ ﻭﺑﺸﺮﻱ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻄﻴﺐ‬
‫ﻭﺍﻟﺜﻴﺎﺏ‪ .‬ﺃﺑﺘﻐﻲ ﺑﺬﻟﻚ ﻭﺟﻬﻚ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ "‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺭﻧﺎ‪،‬‬
‫ﻓﻠﻴﻘﻞ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺭﻳﺪ ﻣﺎ ﺃﻣﺮﺕ ﺑﻪ ﻣﻦ ﺍﻟﺤﺞ ﻗﺎﺭﻧﺎ "‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻣﻔﺮﺩﺍ‪ ،‬ﻓﻠﻴﺬﻛﺮ ﺫﻟﻚ ﻓﻲ ﺇﺣﺮﺍﻣﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﺮﻡ ﻣﻦ ﻏﻴﺮ ﺻﻼﺓ ﻭﻏﻴﺮ ﻏﺴﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻻﺣﺮﺍﻡ‬
‫ﺑﺼﻼﺓ ﻭﻏﺴﻞ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﺻﻼﺓ ﺍﻻﺣﺮﺍﻡ ﺃﻱ‬
‫ﻭﻗﺖ ﻛﺎﻥ ﻣﻦ ﻟﻴﻞ ﺃﻭ ﻧﻬﺎﺭ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻭﻗﺖ ﻓﺮﻳﻀﺔ ﻗﺪ ﺗﻀﻴﻖ‪.‬‬
‫ﻓﺈﻥ ﺗﻀﻴﻖ ﺍﻟﻮﻗﺖ‪ ،‬ﺑﺪﺃ ﺑﺎﻟﻔﺮﻳﻀﺔ ﺛﻢ ﺑﺼﻼﺓ ﺍﻻﺣﺮﺍﻡ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻗﺪ ﺗﻀﻴﻖ‪ ،‬ﺑﺪﺃ ﺑﺼﻼﺓ ﺍﻻﺣﺮﺍﻡ ﺛﻢ ﺑﺼﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻻﺣﺮﺍﻡ ﺑﺎﻟﺤﺞ‪ :‬ﺇﻥ ﻟﻢ ﺗﻜﻦ‬
‫ﺣﺠﺔ ﻓﻌﻤﺮﺓ‪ ،‬ﻭﺃﻥ ﻳﺤﻠﻪ ﺣﻴﺚ ﺣﺒﺴﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺣﺠﺘﻪ ﺗﻤﺘﻌﺎ‬
‫ﺃﻭ ﻗﺮﺍﻧﺎ ﺃﻭ ﺇﻓﺮﺍﺩﺍ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻌﻤﺮﺓ‪ .‬ﻭﻟﻢ ﻳﻜﻦ ﺍﻻﺷﺘﺮﺍﻁ‬
‫ﻟﺴﻘﻮﻁ ﻓﺮﺽ ﺍﻟﺤﺞ ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﻤﻘﺒﻞ‪ .‬ﻓﺈﻥ ﻣﻦ ﺣﺞ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‬

‫)‪(٢١٣‬‬
 ‫ﻭﺃﺣﺼﺮ‪ ،‬ﻟﺰﻣﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻄﻮﻋﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺄﻛﻞ ﺍﻹﻧﺴﺎﻥ ﻟﺤﻢ ﺍﻟﺼﻴﺪ ﻭﻳﻨﺎﻝ ﺍﻟﻨﺴﺎﺀ ﻭﻳﺸﻢ‬
‫ﺍﻟﻄﻴﺐ ﺑﻌﺪ ﻋﻘﺪ ﺍﻻﺣﺮﺍﻡ ﻣﺎ ﻟﻢ ﻳﻠﺐ‪ .‬ﻓﺈﺫﺍ ﻟﺒﻰ‪ ،‬ﺣﺮﻡ ﻋﻠﻴﻪ‬
‫ﺟﻤﻴﻊ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺤﺎﺝ ﻗﺎﺭﻧﺎ‪ ،‬ﻓﺈﺫﺍ ﺳﺎﻕ‪ ،‬ﻭﺃﺷﻌﺮ ﺍﻟﺒﺪﻧﺔ ﺃﻭ ﻗﻠﺪﻫﺎ‪،‬‬
‫ﺣﺮﻡ ﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻠﺐ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻳﻘﻮﻡ ﻣﻘﺎﻡ‬
‫ﺍﻟﺘﻠﺒﻴﺔ‪.‬‬
‫ﻭﺍﻻﺷﻌﺎﺭ ﻫﻮ ﺃﻥ ﻳﺸﻖ ﺳﻨﺎﻡ ﺍﻟﺒﺪﻧﺔ ﻣﻦ ﺍﻟﺠﺎﻧﺐ ﺍﻷﻳﻤﻦ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﺑﺪﻧﺎ ﻛﺜﻴﺮﺓ‪ ،‬ﺟﺎﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺪﺧﻞ ﺑﻴﻦ ﻛﻞ ﺑﺪﻧﺘﻴﻦ‪،‬‬
‫ﻓﻴﺸﻌﺮ ﺇﺣﺪﺍﻫﻤﺎ ﻣﻦ ﺟﺎﻧﺒﻬﺎ ﺍﻷﻳﻤﻦ ﻭﺍﻷﺧﺮﻯ ﻣﻦ ﺟﺎﻧﺒﻬﺎ ﺍﻷﻳﺴﺮ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻻﺷﻌﺎﺭ‪ ،‬ﺃﻥ ﻳﺸﻌﺮﻫﺎ ﻭﻫﻲ ﺑﺎﺭﻛﺔ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ‬
‫ﻧﺤﺮﻫﺎ‪ ،‬ﻧﺤﺮﻫﺎ ﻭﻫﻲ ﻗﺎﺋﻤﺔ‪.‬‬
‫ﻭﺍﻟﺘﻘﻠﻴﺪ ﻳﻜﻮﻥ ﺑﻨﻌﻞ ﻗﺪ ﺻﻠﻰ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻤﺤﺮﻡ ﺃﻥ ﻳﻠﺒﻲ‪ ،‬ﻭﻛﺎﻥ ﺣﺎﺟﺎ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻤﺪﻳﻨﺔ‪،‬‬
‫ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻠﺒﻲ ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺻﻠﻰ ﻓﻴﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﺍﻷﻓﻀﻞ‬
‫ﺃﻥ ﻳﻠﺒﻲ ﺇﺫﺍ ﺃﺗﻰ ﺍﻟﺒﻴﺪﺍﺀ ﻋﻨﺪ ﺍﻟﻤﻴﻞ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻤﺎﺷﻲ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﻪ ﺃﻥ‬
‫ﻳﻠﺒﻲ ﻣﻦ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺍﻷﻓﻀﻞ ﻟﻠﺮﺍﻛﺐ ﺃﻥ ﻳﻠﺒﻲ ﺇﺫﺍ ﻋﻠﺖ ﺑﻪ ﺭﺍﺣﻠﺘﻪ‬
‫ﺍﻟﺒﻴﺪﺍﺀ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺣﺎﺟﺎ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻟﺒﻰ ﻣﻦ ﻣﻮﺿﻌﻪ ﺇﻥ‬
‫ﺃﺭﺍﺩ‪ .‬ﻭﺇﻥ ﻣﺸﻰ ﺧﻄﻮﺍﺕ ﺛﻢ ﻟﺒﻰ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺘﻠﺒﻴﺔ‪،‬‬

‫)‪(٢١٤‬‬
 ‫ﻓﻠﻴﺮﻓﻊ ﺻﻮﺗﻪ ﺑﻬﺎ‪.‬‬
‫ﻭﺍﻟﺘﻠﺒﻴﺔ ﻓﺮﻳﻀﺔ ﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺍﻟﺠﻬﺮ ﺑﻬﺎ ﺳﻨﺔ‬
‫ﻣﺆﻛﺪﺓ ﻟﻠﺮﺟﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻭﻳﻘﻮﻝ‪ " :‬ﻟﺒﻴﻚ ﺍﻟﻠﻬﻢ ﻟﺒﻴﻚ‪،‬‬
‫ﻻ ﺷﺮﻳﻚ ﻟﻚ ﻟﺒﻴﻚ‪ .‬ﺇﻥ ﺍﻟﺤﻤﺪ ﻭﺍﻟﻨﻌﻤﺔ ﻟﻚ ﻭﺍﻟﻤﻠﻚ‪ ،‬ﻻ ﺷﺮﻳﻚ ﻟﻚ "‬
‫ﻓﻬﺬﻩ ﺍﻟﺘﻠﺒﻴﺎﺕ ﺍﻷﺭﺑﻊ ﻓﺮﻳﻀﺔ ﻻ ﺑﺪ ﻣﻨﻬﺎ‪ .‬ﻭﺇﻥ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﻣﻦ‬
‫ﺍﻟﺘﻠﺒﻴﺎﺕ ﺍﻷﺧﺮ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﻓﻀﻞ ﻛﺜﻴﺮ‪.‬‬
‫ﻭﺃﻓﻀﻞ ﻣﺎ ﻳﺬﻛﺮﻩ ﻓﻲ ﺍﻟﺘﻠﺒﻴﺔ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻣﻌﺎ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻤﻜﻨﻪ ﻟﻠﺘﻘﻴﺔ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﺤﺞ‪ ،‬ﺟﺎﺯ‪ .‬ﻓﺈﺫﺍ‬
‫ﺩﺧﻞ ﻣﻜﺔ‪ ،‬ﻃﺎﻑ ﻭﺳﻌﻰ ﻭﻗﺼﺮ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻋﻤﺮﻩ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﻻ ﺣﺠﺎ ﻭﻻ ﻋﻤﺮﺓ‪ ،‬ﻭﻧﻮﻯ ﺍﻟﺘﻤﺘﻊ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﺇﻥ ﻟﺒﻰ ﺑﺎﻟﻌﻤﺮﺓ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻧﻮﻯ ﺍﻟﺘﻤﺘﻊ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﺇﺫﺍ‬
‫ﻟﺒﻰ ﺑﺎﻟﺘﻤﺘﻊ‪ ،‬ﻭﺩﺧﻞ ﺇﻟﻰ ﻣﻜﺔ ﻭﻃﺎﻑ ﻭﺳﻌﻰ‪ ،‬ﺛﻢ ﻟﺒﻰ ﺑﺎﻟﺤﺞ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﻘﺼﺮ‪ ،‬ﻓﻘﺪ ﺑﻄﻠﺖ ﻣﺘﻌﺘﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺠﺔ ﻣﺒﺘﻮﻟﺔ‪ .‬ﻫﺬﺍ ﺇﺫﺍ‬
‫ﻓﻌﻞ ﺫﻟﻚ ﻣﺘﻌﻤﺪﺍ‪ .‬ﻓﺈﻥ ﻓﻌﻠﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻓﻠﻴﻤﺾ ﻓﻴﻤﺎ ﺃﺧﺬ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ‬
‫ﺗﻤﺖ ﻣﺘﻌﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﻦ ﻟﺒﻰ ﺑﺎﻟﺤﺞ ﻣﻔﺮﺩﺍ‪ ،‬ﻭﺩﺧﻞ‬
‫ﻣﻜﺔ ﻭﻃﺎﻑ ﻭﺳﻌﻰ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﺼﺮ ﻭﻳﺠﻌﻠﻬﺎ ﻋﻤﺮﺓ ﻣﺎ ﻟﻢ ﻳﻠﺐ‬
‫ﺑﻌﺪ ﺍﻟﻄﻮﺍﻑ‪ .‬ﻓﺈﻥ ﻟﺒﻰ ﺑﻌﺪﻩ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﻣﺘﻌﺔ‪ ،‬ﻭﻟﻴﻤﺾ ﻓﻲ ﺣﺠﺘﻪ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺒﻲ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻭﻋﻨﺪ ﻛﻞ ﺻﻼﺓ‪،‬‬
‫ﻭﺇﺫﺍ ﻫﺒﻂ ﻭﺍﺩﻳﺎ‪ ،‬ﺃﻭ ﺻﻌﺪ ﺗﻠﻌﺔ‪ ،‬ﻭﻓﻲ ﺍﻷﺳﺤﺎﺭ‪ .‬ﻭﺍﻷﺧﺮﺱ‬
‫ﻳﺠﺰﻳﻪ ﻓﻲ ﺗﻠﺒﻴﺘﻪ ﺗﺤﺮﻳﻚ ﻟﺴﺎﻧﻪ ﻭﺇﺷﺎﺭﺗﻪ ﺑﺎﻷﺻﺒﻊ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ‬

‫)‪(٢١٥‬‬
‫ﻳﻠﺒﻲ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﻋﻠﻰ ﻏﻴﺮ ﻃﻬﺮ‪ .‬ﻭﻻ ﻳﻘﻄﻊ ﺍﻟﻤﺘﻤﺘﻊ ﺍﻟﺘﻠﺒﻴﺔ ﺇﻻ ﺇﺫﺍ‬
‫ﺷﺎﻫﺪ ﺑﻴﻮﺕ ﻣﻜﺔ‪ .‬ﻓﺈﺫﺍ ﺷﺎﻫﺪﻫﺎ‪ .‬ﻗﻄﻌﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺭﻧﺎ ﺃﻭ ﻣﻔﺮﺩﺍ‬
‫ﻓﻠﻴﻘﻄﻊ ﺗﻠﺒﻴﺘﻪ ﻳﻮﻡ ﻋﺮﻓﺔ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺘﻤﺮﺍ‪،‬‬
‫ﻓﻠﻴﻘﻄﻊ ﺗﻠﺒﻴﺘﻪ ﺇﺫﺍ ﻭﺿﻌﺖ ﺍﻹﺑﻞ ﺃﺧﻔﺎﻓﻬﺎ ﻓﻲ ﺍﻟﺤﺮﻡ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺍﻟﻤﻌﺘﻤﺮ ﻣﻤﻦ ﻗﺪ ﺧﺮﺝ ﻣﻦ ﻣﻜﺔ ﻟﻴﻌﺘﻤﺮ‪ ،‬ﻓﻼ ﻳﻘﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ ﺇﻻ ﺇﺫﺍ‬
‫ﺷﺎﻫﺪ ﺍﻟﻜﻌﺒﺔ‪.‬‬
‫ﻭﻳﺠﺮﺩ ﺍﻟﺼﺒﻴﺎﻥ ﻣﻦ ﻓﺦ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺤﺞ ﺑﻬﻢ‪ ،‬ﻭﻳﺠﻨﺒﻮﻥ‬
‫ﻛﻞ ﻣﺎ ﻳﺠﺘﻨﺒﻪ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﻳﻔﻌﻞ ﺑﻬﻢ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ‬
‫ﻓﻌﻠﻪ‪ .‬ﻭﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺋﻬﻢ ﺃﻥ‬
‫ﻳﻜﻔﺮﻭﺍ ﻋﻨﻬﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺼﺒﻲ ﻻ ﻳﺤﺴﻦ ﺍﻟﺘﻠﺒﻴﺔ‪ ،‬ﺃﻭ ﻻ ﻳﺘﺄﺗﻰ‬
‫ﻟﻪ‪ ،‬ﻟﺒﻰ ﻋﻨﻪ ﻭﻟﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﻳﻄﻮﻑ ﺑﻪ ﻭﻳﺼﻠﻲ ﻋﻨﻪ‪ ،‬ﺇﺫﺍ ﻟﻢ‬
‫ﻳﺤﺴﻦ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﺣﺞ ﺑﻬﻢ ﻣﺘﻤﺘﻌﻴﻦ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺬﺑﺢ ﻋﻨﻬﻢ‬
‫ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺻﻐﺎﺭﺍ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻛﺒﺎﺭﺍ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺆﻣﺮﻭﺍ ﺑﺎﻟﺼﻴﺎﻡ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻮﻗﻒ ﺍﻟﺼﺒﻲ ﺑﺎﻟﻤﻮﻗﻔﻴﻦ ﻣﻌﺎ‪ ،‬ﻭﻳﺤﻀﺮ ﺍﻟﻤﺸﺎﻫﺪ ﻛﻠﻬﺎ‪،‬‬
‫ﻭﻳﺮﻣﻰ ﻋﻨﻪ‪ ،‬ﻭﻳﻨﺎﺏ ﻋﻨﻪ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻳﺘﻮﻻﻩ ﺍﻟﺮﺟﻞ ﺑﻨﻔﺴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﻟﻬﻢ ﻫﺪﻱ‪ ،‬ﻭﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺍﻟﺼﻮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ‬
‫ﻭﻟﻴﻬﻢ ﺃﻥ ﻳﺼﻮﻡ ﻋﻨﻬﻢ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ ﺍﺟﺘﻨﺎﺑﻪ ﻭﻣﺎ ﻻ ﻳﺠﺐ‬
‫ﺇﺫﺍ ﻋﻘﺪ ﺍﻟﻤﺤﺮﻡ ﺇﺣﺮﺍﻣﻪ ﺑﺎﻟﺘﻠﺒﻴﺔ ﺃﻭ ﺍﻻﺷﻌﺎﺭ ﺃﻭ ﺍﻟﺘﻘﻠﻴﺪ‪،‬‬

‫)‪(٢١٦‬‬
 ‫ﺣﺮﻡ ﻋﻠﻴﻪ ﻟﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻤﺨﻴﻄﺔ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻄﻴﺐ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﻻ‬
‫ﻳﺤﻞ ﻟﻪ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﺃﻓﻀﻞ ﻣﺎ ﻳﺤﺮﻡ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‬
‫ﻣﺎ ﻳﻜﻮﻥ ﻗﻄﻨﺎ ﻣﺤﻀﺎ ﺑﻴﻀﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻏﻴﺮ ﺑﻴﺾ‪ ،‬ﻛﺎﻥ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺳﻮﺩﺍ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺍﻻﺣﺮﺍﻡ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ‬
‫ﻣﺼﺒﻮﻏﺔ ﺑﺼﺒﻎ ﻓﻴﻪ ﻃﻴﺐ ﻣﺜﻞ ﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺍﻟﺜﻮﺏ ﻗﺪ ﺻﺒﻎ ﺑﻄﻴﺐ ﻭﺫﻫﺒﺖ ﺭﺍﺋﺤﺘﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﺜﻮﺏ ﻃﻴﺐ ﻭﺫﻫﺒﺖ ﺭﺍﺋﺤﺘﻪ‪ .‬ﻟﻢ ﻳﻜﻦ‬
‫ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻻﺣﺮﺍﻡ ﻓﻲ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻤﺼﺒﻐﺔ ﺑﺎﻟﻌﺼﻔﺮ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪،‬‬
‫ﻷﺟﻞ ﺍﻟﺸﻬﺮﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻣﺤﻈﻮﺭﺍ‪.‬‬
‫ﻭﻛﻞ ﺛﻮﺏ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﺍﻻﺣﺮﺍﻡ ﻓﻴﻪ‪ .‬ﻭﻣﺎ‬
‫ﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺍﻻﺣﺮﺍﻡ ﻓﻴﻪ‪ ،‬ﻣﺜﻞ ﺍﻟﺨﺰ ﺍﻟﻤﻐﺸﻮﺵ‬
‫ﻭﺍﻹﺑﺮﻳﺴﻢ ﺍﻟﻤﺤﺾ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪ .‬ﻭﻻ ﻳﺤﺮﻡ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻓﻲ ﺛﻴﺎﺏ‬
‫ﻃﺎﻫﺮﺓ ﻧﻈﻴﻔﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻭﺳﺨﺔ‪ ،‬ﻏﺴﻠﻬﺎ ﻗﺒﻞ ﺍﻻﺣﺮﺍﻡ‪ .‬ﻭﺇﻥ‬
‫ﺗﻮﺳﺨﺖ ﺑﻌﺪ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﻓﻼ ﻳﻐﺴﻠﻬﺎ ﺇﻻ ﺇﺫﺍ ﺃﺻﺎﺑﻬﺎ ﺷﺊ ﻣﻦ‬
‫ﺍﻟﻨﺠﺎﺳﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺴﺘﺒﺪﻝ ﺑﺜﻴﺎﺑﻪ ﻓﻲ ﺣﺎﻝ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﻏﻴﺮ‬
‫ﺃﻧﻪ ﺇﺫﺍ ﻃﺎﻑ ﻻ ﻳﻄﻮﻑ ﺇﻻ ﻓﻴﻤﺎ ﺃﺣﺮﻡ ﻓﻴﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻠﺒﺲ‬
‫ﺍﻟﻤﺤﺮﻡ ﻃﻴﻠﺴﺎﻧﺎ ﻟﻪ ﺃﺯﺭﺍﺭ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺰﺭﻩ ﻋﻠﻰ‬
‫ﻧﻔﺴﻪ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻠﻤﺤﺮﻡ ﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺍﻟﻔﺮﺵ ﺍﻟﻤﺼﺒﻮﻏﺔ‪ .‬ﻭﺇﻥ ﺃﺻﺎﺏ‬
‫ﺛﻮﺏ ﺍﻟﻤﺤﺮﻡ ﺷﺊ ﻣﻦ ﺧﻠﻮﻕ ﺍﻟﻜﻌﺒﺔ ﻭﺯﻋﻔﺮﺍﻧﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﺑﻪ ﺑﺄﺱ‪.‬‬

‫)‪(٢١٧‬‬
 ‫ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﺛﻮﺑﺎ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﻪ ﻗﺒﺎﺀ‪،‬‬
‫ﻓﻠﻴﻠﺒﺴﻪ ﻣﻘﻠﻮﺑﺎ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻳﺪﻳﻪ ﻓﻲ ﻳﺪﻱ ﺍﻟﻘﺒﺎﺀ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﻠﺒﺲ ﺍﻟﺴﺮﺍﻭﻳﻞ ﺇﻻ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﺍﻹﺯﺍﺭ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪﻩ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺑﺄﺱ ﺑﻠﺒﺴﻪ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻤﻌﻠﻤﺔ ﻓﻲ ﺣﺎﻝ ﺍﻻﺣﺮﺍﻡ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺃﻥ ﻳﻠﺒﺲ ﺍﻟﺮﺟﻞ ﺍﻟﺨﺎﺗﻢ ﻳﺘﺰﻳﻦ ﺑﻪ‪ .‬ﻓﺈﻥ ﻟﺒﺴﻪ ﻟﻠﺴﻨﺔ ﻟﻢ ﻳﻜﻦ ﺑﻪ‬
‫ﺑﺄﺱ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﻠﺒﺲ ﺍﻟﺨﻔﻴﻦ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺒﺲ‬
‫ﺍﻟﻨﻌﻠﻴﻦ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪﻫﻤﺎ‪ ،‬ﻭﺍﺿﻄﺮ ﺇﻟﻰ ﻟﺒﺲ ﺍﻟﺨﻒ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺣﺎﻝ ﺍﻻﺣﺮﺍﻡ ﻣﻦ ﻟﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺟﻤﻴﻊ‬
‫ﻣﺎ ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻳﺤﻞ ﻟﻬﺎ ﻣﺎ ﻳﺤﻞ ﻟﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ‬
‫ﺗﻠﺒﺲ ﺍﻟﻘﻔﺎﺯﻳﻦ ﻭﻻ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺤﻠﻲ ﻣﻤﺎ ﻟﻢ ﻳﺠﺮ ﻋﺎﺩﺗﻬﺎ ﺑﻠﺒﺴﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺎ ﻛﺎﻥ ﺗﻌﺘﺎﺩ ﻟﺒﺴﻪ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻬﺎ ﻻ ﺗﻈﻬﺮﻩ‬
‫ﻟﺰﻭﺟﻬﺎ‪ ،‬ﻭﻻ ﺗﻘﺼﺪ ﺑﻪ ﺍﻟﺰﻳﻨﺔ‪ .‬ﻓﺈﻥ ﻗﺼﺪﺕ ﺑﻪ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻛﺎﻥ‬
‫ﺃﻳﻀﺎ ﻏﻴﺮ ﺟﺎﺋﺰ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻬﺎ ﺃﻥ ﺗﻠﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻤﺼﺒﻮﻏﺔ ﺍﻟﻤﻔﺪﻣﺔ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩﺕ ﺭﻭﺍﻳﺔ ﺑﺠﻮﺍﺯ ﻟﺒﺲ ﺍﻟﻘﻤﻴﺺ ﻟﻠﻨﺴﺎﺀ‪ .‬ﻭﺍﻷﺻﻞ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺴﺮﺍﻭﻳﻞ ﻓﻼ ﺑﺄﺱ ﺑﻠﺒﺴﻪ ﻟﻬﻦ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﻻ‬
‫ﺑﺄﺱ ﺃﻥ ﺗﻠﺒﺲ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺨﺎﺗﻢ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺫﻫﺐ‪ .‬ﻭﻳﺠﻮﺯ‬
‫ﻟﻠﺤﺎﺋﺾ ﺃﻥ ﺗﻠﺒﺲ ﺗﺤﺖ ﺛﻴﺎﺑﻬﺎ ﻏﻼﻟﺔ ﺗﻘﻲ ﺛﻴﺎﺑﻬﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‪.‬‬
‫ﻭﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ ﺍﻟﺮﻓﺚ ﻭﻫﻮ ﺍﻟﺠﻤﺎﻉ ﻭﺗﻘﺒﻴﻞ ﺍﻟﻨﺴﺎﺀ‬

‫)‪(٢١٨‬‬
 ‫ﻭﻣﺒﺎﺷﺮﺗﻬﻦ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﻣﻼﻣﺴﺔ ﺷﺊ ﻣﻦ ﺃﺟﺴﺎﺩﻫﻦ ﺑﺎﻟﺸﻬﻮﺓ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﻣﻦ ﻏﻴﺮ ﺷﻬﻮﺓ‪ .‬ﻭﻳﺤﺮﻡ ﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺍﻟﻔﺴﻮﻕ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺠﺪﺍﻝ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺮﺟﻞ‪ " :‬ﻻ ﻭﺍﻟﻠﻪ ﻭﺑﻠﻰ ﻭﺍﻟﻠﻪ "‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﻗﺘﻞ ﺷﺊ ﻣﻦ ﺍﻟﺪﻭﺍﺏ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻨﺤﻲ ﻋﻦ‬
‫ﺑﺪﻧﻪ ﺍﻟﻘﻤﻞ ﻭﺍﻟﺒﺮﺍﻏﻴﺚ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻨﺤﻲ ﻋﻨﻪ‬
‫ﺍﻟﻘﺮﺍﺩ ﻭﺍﻟﺤﻠﻤﺔ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻤﺲ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻄﻴﺐ‪ .‬ﻭﺍﻟﻄﻴﺐ ﺍﻟﺬﻱ‬
‫ﻳﺤﺮﻡ ﻣﺴﻪ ﻭﺷﻤﻪ ﻭﺃﻛﻞ ﻃﻌﺎﻡ ﻳﻜﻮﻥ ﻓﻴﻪ‪ :‬ﺍﻟﻤﺴﻚ ﻭﺍﻟﻌﻨﺒﺮ‬
‫ﻭﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﺍﻟﻮﺭﺱ ﻭﺍﻟﻌﻮﺩ ﻭﺍﻟﻜﺎﻓﻮﺭ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻋﺪﺍ ﻫﺬﺍ ﻣﻦ ﺍﻟﻄﻴﺐ‬
‫ﻭﺍﻟﺮﻳﺎﺣﻴﻦ‪ ،‬ﻓﻤﻜﺮﻭﻩ‪ .‬ﻳﺴﺘﺤﺐ ﺍﺟﺘﻨﺎﺑﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻠﺤﻖ ﻓﻲ‬
‫ﺍﻟﺤﻈﺮ ﺑﺎﻷﻭﻝ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ ﺇﻟﻰ ﺃﻛﻞ ﻃﻌﺎﻡ ﻳﻜﻮﻥ ﻓﻴﻪ ﻃﻴﺐ‪،‬‬
‫ﺃﻛﻠﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻘﺒﺾ ﻋﻠﻰ ﺃﻧﻔﻪ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻌﻮﻁ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻓﻴﻪ ﻃﻴﺐ ﻋﻨﺪ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ .‬ﻭﻣﺘﻰ ﺃﺻﺎﺏ ﺛﻮﺏ ﺍﻹﻧﺴﺎﻥ ﺷﺊ ﻣﻦ‬
‫ﺍﻟﻄﻴﺐ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﺯﺍﻟﺘﻪ‪ .‬ﻭﻣﺘﻰ ﺍﺟﺘﺎﺯ ﺍﻟﻤﺤﺮﻡ ﻓﻲ ﻣﻮﺿﻊ ﻳﺒﺎﻉ‬
‫ﻓﻴﻪ ﺍﻟﻄﻴﺐ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻓﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﺑﺎﺷﺮﻩ ﺑﻨﻔﺴﻪ‪،‬‬
‫ﺃﻣﺴﻚ ﻋﻠﻰ ﺃﻧﻔﻪ ﻣﻨﻪ‪ .‬ﻭﻻ ﻳﻤﺴﻚ ﻋﻠﻰ ﺃﻧﻔﻪ ﻣﻦ ﺍﻟﺮﻭﺍﺋﺢ ﺍﻟﻜﺮﻳﻬﺔ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﻟﻠﻤﺤﺮﻡ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﺤﻨﺎﺀ ﻟﻠﺘﺪﺍﻭﻱ ﺑﻪ‪ .‬ﻭﻳﻜﺮﻩ ﺫﻟﻚ‬
‫ﻟﻠﺰﻳﻨﺔ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻠﻤﺮﺃﺓ ﺍﻟﺨﻀﺎﺏ‪ ،‬ﺇﺫﺍ ﻗﺎﺭﺑﺖ ﺣﺎﻝ ﺍﻻﺣﺮﺍﻡ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺼﻴﺪ‪ ،‬ﻭﻻ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﺃﻛﻞ ﻣﺎ‬
‫ﺻﺎﺩﻩ ﻏﻴﺮﻩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺬﺑﺢ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺼﻴﺪ‪ .‬ﻓﺈﻥ‬

‫)‪(٢١٩‬‬
 ‫ﺫﺑﺤﻪ‪ ،‬ﻛﺎﻥ ﻣﻴﺘﺎ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﻷﺣﺪ ﺃﻛﻠﻪ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﻭﻻ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﻳﻜﺘﺤﻼ ﺑﺎﻟﺴﻮﺍﺩ‪ ،‬ﺇﻻ ﻋﻨﺪ‬
‫ﺍﻟﺤﺎﺟﺔ ﺍﻟﺪﺍﻋﻴﺔ ﺇﻟﻰ ﺫﻟﻚ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺄﻥ ﻳﻜﺘﺤﻼ ﺑﻜﺤﻞ ﻟﻴﺲ‬
‫ﺑﺄﺳﻮﺩ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﻃﻴﺐ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﻤﺮﺁﺓ‪ ،‬ﻭﻻ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﺩﻫﺎﻥ‬
‫ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﻃﻴﺐ ﻗﺒﻞ ﺃﻥ ﻳﺤﺮﻡ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﺎ ﺗﺒﻘﻰ ﺭﺍﺋﺤﺘﻪ ﺇﻟﻰ‬
‫ﺑﻌﺪ ﺍﻻﺣﺮﺍﻡ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺳﺎﺋﺮ ﺍﻷﺩﻫﺎﻥ ﺍﻟﺘﻲ ﻟﻴﺴﺖ‬
‫ﻃﻴﺒﺔ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﻝ ﻭﺑﻌﺪ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻠﺐ‪ .‬ﻓﺈﺫﺍ ﻟﺒﻰ‪،‬‬
‫ﺣﺮﻡ ﻋﻠﻴﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﺩﻫﺎﻥ ﻛﻠﻬﺎ‪ ،‬ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻻ ﺑﺄﺱ ﺑﺎﺳﺘﻌﻤﺎﻝ ﻣﺎ ﻟﻴﺲ ﺑﻄﻴﺐ ﻣﻨﻬﺎ ﻣﺜﻞ ﺍﻟﺸﻴﺮﺝ ﻭﺍﻟﺴﻤﻦ‪.‬‬
‫ﻓﺄﻣﺎ ﺃﻛﻠﻬﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﻪ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻭﺍﻷﺩﻫﺎﻥ ﺍﻟﻄﻴﺒﺔ‬
‫ﺇﺫﺍ ﺯﺍﻟﺖ ﻋﻨﻬﺎ ﺍﻟﺮﺍﺋﺤﺔ‪ .‬ﺟﺎﺯ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﺤﺘﺠﻢ ﺇﻻ ﺇﺫﺍ ﺧﺎﻑ ﺿﺮﺭﺍ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺇﺯﺍﻟﺔ ﺷﺊ ﻣﻦ ﺍﻟﺸﻌﺮ ﻓﻲ ﺣﺎﻝ ﺍﻻﺣﺮﺍﻡ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ‬
‫ﺇﻟﻰ ﺫﻟﻚ ﺑﺄﻥ ﻳﺮﻳﺪ ﻣﺜﻼ ﺃﻥ ﻳﺤﺘﺠﻢ ﻭﻻ ﻳﺘﺄﺗﻰ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﻻ‬
‫ﺑﻌﺪ ﺇﺯﺍﻟﺔ ﺷﺊ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﻠﻴﺰﻟﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﺮﺗﻤﺲ ﻓﻲ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﻐﻄﻲ ﺭﺃﺳﻪ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﻬﺎ ﺃﻥ ﺗﻐﻄﻲ ﺭﺃﺳﻬﺎ ﻏﻴﺮ‬
‫ﺃﻧﻬﺎ ﺗﺴﻔﺮ ﻋﻦ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﺗﻄﺮﺡ ﺛﻮﺑﺎ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﻭﺗﺴﺪﻟﻪ ﺇﻟﻰ‬

‫)‪(٢٢٠‬‬
 ‫ﺃﻃﺮﺍﻑ ﺃﻧﻔﻬﺎ‪ ،‬ﻭﻻ ﺗﺘﻨﻘﺐ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﻏﻄﻰ ﺍﻟﺮﺟﻞ ﺭﺃﺳﻪ‬
‫ﻧﺎﺳﻴﺎ‪ ،‬ﺃﻟﻘﻰ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﺭﺃﺳﻪ‪ ،‬ﻭﺟﺪﺩ ﺍﻟﺘﻠﺒﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻐﻄﻲ ﻭﺟﻬﻪ ﻭﻳﻌﺼﺐ ﺭﺃﺳﻪ ﻋﻨﺪ ﺣﺎﺟﺘﻪ‬
‫ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﻈﻠﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﺇﻻ ﺇﺫﺍ ﺧﺎﻑ ﺍﻟﻀﺮﺭ‬
‫ﺍﻟﻌﻈﻴﻢ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻤﺸﻲ ﺗﺤﺖ ﺍﻟﻈﻼﻝ‪ .‬ﻭﺍﻟﻤﺤﺮﻡ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻣﺰﺍﻣﻼ ﻟﻌﻠﻴﻞ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻈﻠﻞ ﻋﻠﻰ ﺍﻟﻌﻠﻴﻞ‪ ،‬ﻭﻻ ﻳﻈﻠﻞ ﻋﻠﻰ‬
‫ﻧﻔﺴﻪ‪ .‬ﻭﻗﺪ ﺭﺧﺺ ﻓﻲ ﺍﻟﻈﻼﻝ ﻟﻠﻨﺴﺎﺀ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺍﺟﺘﻨﺎﺑﻪ‬
‫ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻻ ﻳﺤﻚ ﺍﻟﻤﺤﺮﻡ ﺟﻠﺪﻩ ﺣﻜﺎ ﻳﺪﻣﻴﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﺎﻙ ﺳﻮﺍﻛﺎ ﻳﺪﻣﻲ‬
‫ﻓﺎﻩ‪ ،‬ﻭﻻ ﻳﺪﻟﻚ ﻭﺟﻬﻪ ﻭﻻ ﺭﺃﺳﻪ ﻓﻲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ‪ ،‬ﻟﺌﻼ ﻳﺴﻘﻂ‬
‫ﻣﻨﻬﻤﺎ ﺷﺊ ﻣﻦ ﺍﻟﺸﻌﺮ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﻗﺺ ﺍﻷﻇﺎﻓﻴﺮ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﺘﺰﻭﺝ ﺃﻭ ﻳﺰﻭﺝ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻳﻀﺎ ﺃﻥ ﻳﺸﻬﺪ ﺍﻟﻌﻘﺪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﻪ ﺃﻥ‬
‫ﻳﺸﺘﺮﻱ ﺍﻟﺠﻮﺍﺭﻱ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺗﻄﻠﻴﻖ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﻤﺤﺮﻡ ﺩﺧﻮﻝ ﺍﻟﺤﻤﺎﻡ‪ .‬ﻓﺈﻥ ﺩﺧﻠﻪ‪ ،‬ﻓﻼ ﻳﺪﻟﻚ‬
‫ﺟﺴﺪﻩ‪ ،‬ﺑﻞ ﻳﺼﺐ ﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ ﺻﺒﺎ‪.‬‬
‫ﻭﺍﻟﻤﺤﺮﻡ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻏﺴﻞ ﻛﺘﻐﺴﻴﻞ ﺍﻟﻤﺤﻞ‪ ،‬ﻭﻳﻜﻔﻦ ﺗﻜﻔﻴﻨﻪ‬
‫ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻘﺮﺏ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻜﺎﻓﻮﺭ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﻠﺒﻲ ﻣﻦ ﺩﻋﺎﻩ‪ ،‬ﺑﻞ ﻳﻘﻮﻝ " ﻳﺎ ﺳﻌﺪ "‬

‫)‪(٢٢١‬‬
 ‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﻟﺒﺲ ﺍﻟﺴﻼﺡ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻭﺍﻟﺨﻮﻑ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺆﺩﺏ ﺍﻟﺮﺟﻞ ﻏﻼﻣﻪ ﻭﺧﺎﺩﻣﻪ ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ‬
‫ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﻋﺸﺮﺓ ﺃﺳﻮﺍﻁ‬
‫ﺑﺎﺏ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺓ ﻓﻴﻤﺎ ﻳﻔﻌﻠﻪ‬
‫ﻋﻤﺪﺍ ﺃﻭ ﺧﻄﺄ‬
‫ﺇﺫﺍ ﺻﺎﺩ ﺍﻟﻤﺤﺮﻡ ﻧﻌﺎﻣﺔ ﻓﻘﺘﻠﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺟﺰﻭﺭ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻗﻮﻡ ﺍﻟﺠﺰﺍﺀ ﻭﻓﺾ ﺛﻤﻨﻪ ﻋﻠﻰ ﺍﻟﺤﻨﻄﺔ‪ ،‬ﻭﺗﺼﺪﻕ‬
‫ﺑﻪ ﻋﻠﻰ ﻛﻞ ﻣﺴﻜﻴﻦ ﻧﺼﻒ ﺻﺎﻉ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﺫﻟﻚ ﻋﻠﻰ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ‬
‫ﻣﺴﻜﻴﻨﺎ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺷﺊ ﺃﻛﺜﺮ ﻣﻨﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﻞ ﻣﻨﻪ‪ ،‬ﻓﻘﺪ‬
‫ﺃﺟﺰﺃﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ ،‬ﺻﺎﻡ ﻋﻦ ﻛﻞ‬
‫ﻧﺼﻒ ﺻﺎﻉ ﻳﻮﻣﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺻﺎﻡ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‬
‫ﻳﻮﻣﺎ‪.‬‬
‫ﻓﺈﻥ ﺻﺎﺩ ﺑﻘﺮﺓ ﻭﺣﺶ ﺃﻭ ﺣﻤﺎﺭ ﻭﺣﺶ‪ ،‬ﻓﻘﺘﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺩﻡ ﺑﻘﺮﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻗﻮﻣﻬﺎ‪ ،‬ﻭﻓﺾ ﺛﻤﻨﻬﺎ ﻋﻠﻰ‬
‫ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺃﻃﻌﻢ ﻛﻞ ﻣﺴﻜﻴﻦ ﻧﺼﻒ ﺻﺎﻉ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﺇﻃﻌﺎﻡ ﺛﻼﺛﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﺻﺎﻡ ﻋﻦ ﻛﻞ ﻧﺼﻒ ﺻﺎﻉ ﻳﻮﻣﺎ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺻﺎﻡ ﺗﺴﻌﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﺎﺏ ﻇﺒﻴﺎ ﺃﻭ ﺛﻌﻠﺒﺎ ﺃﻭ ﺃﺭﻧﺒﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪.‬‬

‫)‪(٢٢٢‬‬
 ‫ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻗﻮﻡ ﺍﻟﺠﺰﺍﺀ‪ ،‬ﻭﻓﺾ ﺛﻤﻨﻪ ﻋﻠﻰ ﺍﻟﺒﺮ‪،‬‬
‫ﻭﺃﻃﻌﻢ ﻛﻞ ﻣﺴﻜﻴﻦ ﻣﻨﻪ ﻧﺼﻒ ﺻﺎﻉ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﺫﻟﻚ ﻋﻠﻰ ﺇﻃﻌﺎﻡ‬
‫ﻋﺸﺮﺓ ﻣﺴﺎﻛﻴﻦ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻧﻘﺺ ﻋﻨﻪ‪ ،‬ﻟﻢ‬
‫ﻳﻠﺰﻣﻪ ﺃﻳﻀﺎ ﺃﻛﺜﺮ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﺻﺎﻡ ﻋﻦ ﻛﻞ ﻧﺼﻒ‬
‫ﺻﺎﻉ ﻳﻮﻣﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺻﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﺎﺏ ﻗﻄﺎﺓ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﻤﻞ ﻗﺪ ﻓﻄﻢ ﻭﺭﻋﻰ‬
‫ﻣﻦ ﺍﻟﺸﺠﺮ‪ .‬ﻭﻣﻦ ﺃﺻﺎﺏ ﻳﺮﺑﻮﻋﺎ ﺃﻭ ﻗﻨﻔﺬﺍ ﺃﻭ ﺿﺒﺎ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺟﺪﻱ‪ .‬ﻭﻣﻦ ﺃﺻﺎﺏ ﻋﺼﻔﻮﺭﺍ ﺃﻭ ﺻﻌﻮﺓ ﺃﻭ ﻗﻨﺒﺮﺓ ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺪ ﻣﻦ ﻃﻌﺎﻡ‪ .‬ﻭﻣﻦ ﻗﺘﻞ ﺯﻧﺒﻮﺭﺍ ﺧﻄﺄ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻗﺘﻠﻪ ﻋﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻒ ﻣﻦ ﻃﻌﺎﻡ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﺎﺏ ﺣﻤﺎﻣﺔ‪ ،‬ﻭﻫﻮ ﻣﺤﺮﻡ ﻓﻲ ﺍﻟﺤﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ‪ .‬ﻓﺈﻥ‬
‫ﺃﺻﺎﺑﻬﺎ ﻭﻫﻮ ﻣﺤﻞ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﺭﻫﻢ‪ .‬ﻓﺈﻥ ﺃﺻﺎﺑﻬﺎ‬
‫ﻭﻫﻮ ﻣﺤﺮﻡ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﻭﺍﻟﻘﻴﻤﺔ‪ .‬ﻭﺇﻥ ﻗﺘﻞ ﻓﺮﺧﺎ‬
‫ﻭﻫﻮ ﻣﺤﺮﻡ ﻓﻲ ﺍﻟﺤﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﻤﻞ‪ .‬ﻓﺈﻥ ﻗﺘﻠﻪ ﻓﻲ ﺍﻟﺤﺮﻡ ﻭﻫﻮ‬
‫ﻣﺤﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻧﺼﻒ ﺩﺭﻫﻢ‪ .‬ﻭﺇﻥ ﻗﺘﻠﻪ ﻭﻫﻮ ﻣﺤﺮﻡ ﻓﻲ ﺍﻟﺤﺮﻡ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺠﺰﺍﺀ ﻭﺍﻟﻘﻴﻤﺔ‪ .‬ﻭﺇﻥ ﺃﺻﺎﺏ ﺑﻴﺾ ﺍﻟﺤﻤﺎﻡ ﻭﻫﻮ‬
‫ﻣﺤﺮﻡ ﻓﻲ ﺍﻟﺤﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﺭﻫﻢ‪ .‬ﻓﺈﻥ ﺃﺻﺎﺑﻪ ﻭﻫﻮ ﻣﺤﻞ ﻓﻲ‬
‫ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺭﺑﻊ ﺩﺭﻫﻢ‪ .‬ﻭﺇﻥ ﺃﺻﺎﺑﻪ ﻭﻫﻮ ﻣﺤﺮﻡ ﻓﻲ ﺍﻟﺤﺮﻡ‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺠﺰﺍﺀ ﻭﺍﻟﻘﻴﻤﺔ ﻣﻌﺎ‪ .‬ﻭﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻲ ﻫﺬﺍ‪،‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺤﻤﺎﻡ ﺃﻫﻠﻴﺎ ﺃﻭ ﻣﻦ ﺣﻤﺎﻡ ﺍﻟﺤﺮﻡ‪ ،‬ﺇﻻ ﺃﻥ ﺣﻤﺎﻡ‬

‫)‪(٢٢٣‬‬
 ‫ﺍﻟﺤﺮﻡ ﻳﺸﺘﺮﻯ ﺑﻘﻴﻤﺘﻪ ﻋﻠﻒ ﻟﺤﻤﺎﻡ ﺍﻟﺤﺮﻡ‪ .‬ﻭﺍﻟﻄﻴﺮ ﺍﻷﻫﻠﻲ‬
‫ﻳﺘﺼﺪﻕ ﺑﺜﻤﻨﻪ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻛﻴﻦ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﺷﺊ ﻣﻦ ﺍﻟﺼﻴﺪ ﻭﺃﺩﺧﻠﻪ ﺍﻟﺤﺮﻡ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺗﺨﻠﻴﺘﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻪ ﻃﻴﺮ‪ ،‬ﻭﻛﺎﻥ ﻣﻘﺼﻮﺹ ﺍﻟﺠﻨﺎﺡ‪،‬‬
‫ﻓﻠﻴﺘﺮﻛﻪ ﺣﺘﻰ ﻳﻨﺒﺖ ﺭﻳﺸﻪ‪ ،‬ﺛﻢ ﻳﺨﻠﻴﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺻﻴﺪ ﺣﻤﺎﻡ‬
‫ﺍﻟﺤﺮﻡ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﺤﻞ‪ .‬ﻭﻣﻦ ﻧﺘﻒ ﺭﻳﺸﺔ ﻣﻦ ﺣﻤﺎﻡ ﺍﻟﺤﺮﻡ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﺪﻗﺔ ﻳﺘﺼﺪﻕ ﺑﻬﺎ ﺑﺎﻟﻴﺪ ﺍﻟﺘﻲ ﻧﺘﻒ ﺑﻬﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺃﻥ ﻳﺨﺮﺝ ﺷﺊ ﻣﻦ ﺣﻤﺎﻡ ﺍﻟﺤﺮﻡ ﻣﻦ ﺍﻟﺤﺮﻡ‪ .‬ﻓﻤﻦ ﺃﺧﺮﺝ ﺷﻴﺌﺎ‬
‫ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺭﺩﻩ‪ .‬ﻓﺈﻥ ﻣﺎﺕ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻴﻤﺘﻪ‪ .‬ﻭﻳﻜﺮﻩ‬
‫ﺷﺮﻯ ﺍﻟﻘﻤﺎﺭﻱ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻭﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﻣﻜﺔ‪ .‬ﻭﻣﻦ ﺃﺩﺧﻞ‬
‫ﻃﻴﺮﺍ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺗﺨﻠﻴﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺨﺮﺟﻪ ﻣﻨﻪ‪.‬‬
‫ﻓﺈﻥ ﺃﺧﺮﺟﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ .‬ﻭﻣﻦ ﺃﻏﻠﻖ ﺑﺎﺑﺎ ﻋﻠﻰ ﺣﻤﺎﻡ ﻣﻦ ﺣﻤﺎﻡ‬
‫ﺍﻟﺤﺮﻡ‪ ،‬ﻭﻓﺮﺍﺥ ﻭﺑﻴﺾ‪ ،‬ﻓﻬﻠﻜﺖ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺃﻏﻠﻖ ﻋﻠﻴﻬﺎ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﺤﺮﻡ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﻟﻜﻞ ﻃﻴﺮ ﺩﺭﻫﻤﺎ‪ .‬ﻭﻟﻜﻞ ﻓﺮﺥ ﻧﺼﻒ‬
‫ﺩﺭﻫﻢ‪ ،‬ﻭﻟﻜﻞ ﺑﻴﻀﺔ ﺭﺑﻊ ﺩﺭﻫﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻏﻠﻖ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﻣﺎ‬
‫ﺃﺣﺮﻡ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﻟﻜﻞ ﻃﻴﺮ ﺷﺎﺓ‪ ،‬ﻭﻟﻜﻞ ﻓﺮﺥ ﺣﻤﻼ‪ ،‬ﻭﻟﻜﻞ‬
‫ﺑﻴﻀﺔ ﺩﺭﻫﻤﺎ‪ .‬ﻭﻣﻦ ﻧﻔﺮ ﺣﻤﺎﻡ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﻌﻠﻴﻪ ﺩﻡ ﺷﺎﺓ ﺇﺫﺍ ﺭﺟﻌﺖ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﺗﺮﺟﻊ‪ ،‬ﻓﻌﻠﻴﻪ ﻟﻜﻞ ﻃﻴﺮ ﺷﺎﺓ‪ .‬ﻭﻣﻦ ﺩﻝ ﻋﻠﻰ ﺻﻴﺪ‪ ،‬ﻓﻘﺘﻞ‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﻓﺪﺍﺅﻩ‪.‬‬

‫)‪(٢٢٤‬‬
 ‫ﻭﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺟﻤﺎﻋﺔ ﻣﺤﺮﻣﻮﻥ ﻋﻠﻰ ﺻﻴﺪ‪ ،‬ﻓﻘﺘﻠﻮﻩ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻟﻔﺪﺍﺀ‪ .‬ﻭﻣﺘﻰ ﺍﺷﺘﺮﻭﺍ ﻟﺤﻢ ﺻﻴﺪ ﻭﺃﻛﻠﻮﻩ‪،‬‬
‫ﻛﺎﻥ ﺃﻳﻀﺎ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻟﻔﺪﺍﺀ‪ .‬ﻭﺇﺫﺍ ﺭﻣﻰ ﺍﺛﻨﺎﻥ ﺻﻴﺪﺍ‪،‬‬
‫ﻓﺄﺻﺎﺏ ﺃﺣﺪﻫﻤﺎ ﻭﺃﺧﻄﺄ ﺍﻵﺧﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﻔﺪﺍﺀ‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺍﺛﻨﺎﻥ ﺻﻴﺪﺍ‪ ،‬ﺃﺣﺪﻫﻤﺎ ﻣﺤﻞ ﻭﺍﻵﺧﺮ ﻣﺤﺮﻡ ﻓﻲ ﺍﻟﺤﺮﻡ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ ﺍﻟﻔﺪﺍﺀ ﻭﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺤﻞ ﺍﻟﻘﻴﻤﺔ‪ .‬ﻭﻣﻦ‬
‫ﺫﺑﺢ ﺻﻴﺪﺍ ﻓﻲ ﺍﻟﺤﺮﻡ ﻭﻫﻮ ﻣﺤﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﻻ ﻏﻴﺮ‪ .‬ﻭﺇﺫﺍ‬
‫ﺃﻭﻗﺪ ﺟﻤﺎﻋﺔ ﻧﺎﺭﺍ‪ ،‬ﻓﻮﻗﻊ ﻓﻴﻬﺎ ﻃﺎﺋﺮ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺼﺪﻫﻢ ﺫﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﻛﻠﻬﻢ ﻓﺪﺍﺀ ﻭﺍﺣﺪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺼﺪﻫﻢ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻟﻔﺪﺍﺀ‪.‬‬
‫ﻭﻓﻲ ﻓﺮﺍﺥ ﺍﻟﻨﻌﺎﻣﺔ ﻣﺜﻞ ﻣﺎ ﻓﻲ ﺍﻟﻨﻌﺎﻣﺔ ﺳﻮﺍﺀ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻓﻴﻪ‬
‫ﻣﻦ ﺻﻐﺎﺭ ﺍﻹﺑﻞ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﻤﺤﺮﻡ‬
‫ﺑﻴﺾ ﻧﻌﺎﻣﺔ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻌﺘﺒﺮ ﺣﺎﻝ ﺍﻟﺒﻴﺾ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‪ ،‬ﻗﺪ‬
‫ﺗﺤﺮﻙ ﻓﻴﻪ ﺍﻟﻔﺮﺥ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻋﻦ ﻛﻞ ﺑﻴﻀﺔ ﺑﻜﺎﺭﺓ ﻣﻦ ﺍﻹﺑﻞ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺗﺤﺮﻙ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺮﺳﻞ ﻓﺤﻮﻟﺔ ﺍﻹﺑﻞ ﻓﻲ ﺇﻧﺎﺛﻬﺎ‬
‫ﺑﻌﺪﺩ ﺍﻟﺒﻴﺾ‪ ،‬ﻓﻤﺎ ﺧﺮﺝ‪ ،‬ﻛﺎﻥ ﻫﺪﻳﺎ ﻟﺒﻴﺖ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻋﻦ ﻛﻞ ﺑﻴﻀﺔ ﺷﺎﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﻴﻦ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﻣﺤﻞ ﻟﻤﺤﺮﻡ ﺑﻴﺾ‬
‫ﻧﻌﺎﻡ‪ ،‬ﻓﺄﻛﻠﻪ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺤﻞ ﻟﻜﻞ ﺑﻴﻀﺔ ﺩﺭﻫﻢ‪،‬‬

‫)‪(٢٢٥‬‬
 ‫ﻭﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ ﻟﻜﻞ ﺑﻴﻀﺔ ﺷﺎﺓ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﺼﻴﺒﻪ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺍﻟﺼﻴﺪ ﻓﻲ ﺍﻟﺤﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻔﺪﺍﺀ ﻻ ﻏﻴﺮ‪ .‬ﻭﺇﻥ ﺃﺻﺎﺑﻪ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻔﺪﺍﺀ ﻭﺍﻟﻘﻴﻤﺔ‬
‫ﻣﻌﺎ‪ .‬ﻭﻣﻦ ﺿﺮﺏ ﺑﻄﻴﺮ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻫﻮ ﻣﺤﺮﻡ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﻘﺘﻠﻪ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﻭﻗﻴﻤﺘﺎﻥ‪ :‬ﻗﻴﻤﺔ ﻟﺤﺮﻣﺔ ﺍﻟﺤﺮﻡ‪ ،‬ﻭﻗﻴﻤﺔ ﻻﺳﺘﺼﻐﺎﺭﻩ‬
‫ﺇﻳﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ‪ .‬ﻭﻣﻦ ﺷﺮﺏ ﻟﺒﻦ ﻇﺒﻴﺔ ﻓﻲ ﺍﻟﺤﺮﻡ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﻭﻗﻴﻤﺔ ﺍﻟﻠﺒﻦ ﻣﻌﺎ‪ .‬ﻭﻣﺎ ﻻ ﻳﺠﺐ ﻓﻴﻪ ﺩﻡ ﻣﺜﻞ‬
‫ﺍﻟﻌﺼﻔﻮﺭ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪ ،‬ﺇﺫﺍ ﺃﺻﺎﺑﻪ ﺍﻟﻤﺤﺮﻡ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﻗﻴﻤﺘﺎﻥ‪ .‬ﻭﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺘﻀﻌﻴﻒ‪ ،‬ﻫﻮ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﺑﺪﻧﻪ‪ .‬ﻓﺈﺫﺍ‬
‫ﺑﻠﻎ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻛﻞ ﻣﺎ ﺗﻜﺮﺭ ﻣﻦ ﺍﻟﻤﺤﺮﻡ‬
‫ﺍﻟﺼﻴﺪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻨﻪ ﻧﺴﻴﺎﻧﺎ‪ .‬ﻓﺈﻥ‬
‫ﻓﻌﻠﻪ ﻣﺘﻌﻤﺪﺍ ﻣﺮﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﺇﻥ ﻓﻌﻠﻪ ﻣﺮﺗﻴﻦ‪ ،‬ﻓﻬﻮ‬
‫ﻣﻤﻦ ﻳﻨﺘﻘﻢ ﺍﻟﻠﻪ ﻣﻨﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺍﻟﺠﺰﺍﺀ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺟﺰﺍﺀ ﺻﻴﺪ ﺃﺻﺎﺑﻪ‪ ،‬ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺣﺎﺟﺎ‪ ،‬ﻧﺤﺮ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺑﻤﻨﻰ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺘﻤﺮﺍ‪ ،‬ﻧﺤﺮﻩ‬
‫ﺑﻤﻜﺔ ﻗﺒﺎﻟﺔ ﺍﻟﻜﻌﺒﺔ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺤﺮ ﺃﻭ ﻳﺬﺑﺢ ﺑﻤﻨﻰ‪ ،‬ﻓﻠﻴﻨﺤﺮ‬
‫ﺃﻱ ﻣﻜﺎﻥ ﺷﺎﺀ‪ .‬ﻭﻛﺬﻟﻚ ﺑﻤﻜﺔ ﻳﻨﺤﺮ ﻫﺪﻳﻪ ﺑﻬﺎ ﺣﻴﺚ ﺷﺎﺀ‪ ،‬ﻏﻴﺮ‬
‫ﺃﻥ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻨﺤﺮ ﻗﺒﺎﻟﺔ ﺍﻟﻜﻌﺒﺔ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﺤﺰﻭﺭﺓ‪.‬‬
‫ﻭﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻓﻲ ﻏﻴﺮ ﻛﻔﺎﺭﺓ ﺍﻟﺼﻴﺪ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﻨﺤﺮﻩ ﺑﻤﻨﻰ‪.‬‬

‫)‪(٢٢٦‬‬
 ‫ﻭﻣﻦ ﻗﺘﻞ ﺻﻴﺪﺍ ﻭﻫﻮ ﻣﺤﺮﻡ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻓﺪﺍﺀ‬
‫ﻭﺍﺣﺪ‪ .‬ﻓﺈﻥ ﺃﻛﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻓﺪﺍﺀ ﺁﺧﺮ‪.‬‬
‫ﻭﺍﻟﻤﺤﻞ ﺇﺫﺍ ﻗﺘﻞ ﺻﻴﺪﺍ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻓﺪﺍﺅﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺴﺮ ﺍﻟﻤﺤﺮﻡ ﻗﺮﻧﻲ ﺍﻟﻐﺰﺍﻝ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻧﺼﻒ ﻗﻴﻤﺘﻪ‪ .‬ﻓﺈﻥ‬
‫ﻛﺴﺮ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺭﺑﻊ ﺍﻟﻘﻴﻤﺔ‪ .‬ﻓﺈﻥ ﻓﻘﺄ ﻋﻴﻨﻴﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺍﻟﻘﻴﻤﺔ‪ .‬ﻓﺈﻥ ﻓﻘﺄ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻧﺼﻒ ﺍﻟﻘﻴﻤﺔ‪.‬‬
‫ﻓﺈﻥ ﻛﺴﺮ ﺇﺣﺪﻯ ﻳﺪﻳﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻧﺼﻒ ﻗﻴﻤﺘﻪ‪ .‬ﻓﺈﻥ ﻛﺴﺮﻫﻤﺎ‬
‫ﺟﻤﻴﻌﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻴﻤﺘﻪ‪ .‬ﻓﺈﻥ ﻛﺴﺮ ﺇﺣﺪﻯ ﺭﺟﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﻧﺼﻒ ﻗﻴﻤﺘﻪ‪ .‬ﻓﺈﻥ ﻛﺴﺮﻫﻤﺎ ﺟﻤﻴﻌﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻴﻤﺘﻪ‪ .‬ﻓﺈﻥ‬
‫ﻗﺘﻠﻪ‪ .‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﻤﺤﺮﻡ ﺑﻴﺾ ﺍﻟﻘﻄﺎﺓ ﺃﻭ ﺍﻟﻘﺒﺞ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ‬
‫ﻳﻌﺘﺒﺮ ﺣﺎﻝ ﺍﻟﺒﻴﺾ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺗﺤﺮﻙ ﻓﻴﻬﺎ ﻓﺮﺥ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﻋﻦ ﻛﻞ ﺑﻴﻀﺔ ﻣﺨﺎﺽ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺗﺤﺮﻙ ﻓﻴﻬﺎ ﺷﺊ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺳﻞ ﻓﺤﻮﻟﺔ ﺍﻟﻐﻨﻢ ﻓﻲ ﺇﻧﺎﺛﻬﺎ ﺑﻌﺪﺩ ﺍﻟﺒﻴﺾ‪ ،‬ﻓﻤﺎ ﻧﻨﺞ‬
‫ﻛﺎﻥ ﻫﺪﻳﺎ ﻟﺒﻴﺖ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ‬
‫ﺑﻴﺾ ﺍﻟﻨﻌﺎﻡ ﺳﻮﺍﺀ‪ .‬ﻭﻗﺪ ﺑﻴﻨﺎ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﻛﺴﺮ ﺑﻴﺾ ﺍﻟﺤﻤﺎﻡ‪،‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺘﺒﺮ ﺣﺎﻟﻪ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺗﺤﺮﻙ ﻓﻴﻪ ﺍﻟﻔﺮﺥ‪ ،‬ﻟﺰﻣﺘﻪ‬
‫ﻋﻦ ﻛﻞ ﺑﻴﻀﺔ ﺷﺎﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺗﺤﺮﻙ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺇﻻ ﺍﻟﻘﻴﻤﺔ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺭﻣﻰ ﺻﻴﺪﺍ ﻓﺄﺻﺎﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﺆﺛﺮ ﻓﻴﻪ‪ ،‬ﻭﻣﺸﻰ ﻣﺴﺘﻮﻳﺎ‪،‬‬

‫)‪(٢٢٧‬‬
 ‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﻭﻟﻴﺴﺘﻐﻔﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻌﻠﻢ ﻫﻞ‬
‫ﺃﺛﺮ ﻓﻴﻪ ﺃﻭ ﻻ‪ ،‬ﻭﻣﻀﻰ ﻋﻠﻰ ﻭﺟﻬﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻔﺪﺍﺀ‪ .‬ﻓﺈﻥ ﺃﺛﺮ‬
‫ﻓﻴﻪ ﺑﺄﻥ ﺩﻣﺎﻩ ﺃﻭ ﻛﺴﺮ ﻳﺪﻩ ﺃﻭ ﺭﺟﻠﻪ‪ ،‬ﺛﻢ ﺭﺁﻩ ﺑﻌﺪ ﺫﻟﻚ ﻗﺪ ﺻﻠﺢ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺭﺑﻊ ﺍﻟﻔﺪﺍﺀ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺮﻣﻲ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺼﻴﺪ ﻳﺆﻡ ﺍﻟﺤﺮﻡ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻣﺤﻼ‪ .‬ﻓﺈﻥ ﺭﻣﺎﻩ ﺃﻭ ﺃﺻﺎﺑﻪ‪ ،‬ﻭﺩﺧﻞ ﺍﻟﺤﺮﻡ‪ ،‬ﺛﻢ ﻣﺎﺕ‪،‬‬
‫ﻛﺎﻥ ﻟﺤﻤﻪ ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻔﺪﺍﺀ‪ .‬ﻭﻣﻦ ﺭﺑﻂ ﺻﻴﺪﺍ ﺑﺠﻨﺐ ﺍﻟﺤﺮﻡ‬
‫ﻓﺪﺧﻞ ﺍﻟﺤﺮﻡ‪ ،‬ﺻﺎﺭ ﻟﺤﻤﻪ ﻭﺛﻤﻨﻪ ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺇﺧﺮﺍﺟﻪ‬
‫ﻣﻨﻪ‪ .‬ﻭﻣﻦ ﺃﺻﺎﺏ ﺻﻴﺪﺍ ﻭﻫﻮ ﻣﺤﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺤﺮﻡ ﻋﻠﻰ‬
‫ﺑﺮﻳﺪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻔﺪﺍﺀ‪ .‬ﻓﺈﻥ ﺃﺻﺎﺏ ﺷﻴﺌﺎ ﻣﻨﻪ ﺑﺄﻥ ﻓﻘﺄ ﻋﻴﻨﻪ‬
‫ﺃﻭ ﻛﺴﺮ ﻗﺮﻧﻪ ﻓﻴﻤﺎ ﺑﻴﻦ ﺍﻟﺒﺮﻳﺪ ﺇﻟﻰ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﺪﻗﺔ‪.‬‬
‫ﻭﺍﻟﻤﺤﻞ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﺮﻣﻰ ﺻﻴﺪﺍ ﻓﻲ ﺍﻟﺤﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻔﺪﺍﺀ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﺻﻴﺪ‪ ،‬ﻓﻼ ﻳﺤﺮﻡ ﺣﺘﻰ ﻳﺨﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻪ‬
‫ﻣﻌﻪ ﺍﻟﺤﺮﻡ‪ .‬ﻓﺈﻥ ﺃﺩﺧﻠﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺨﻠﻴﻪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﻭﻣﺎﺕ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻔﺪﺍﺀ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﺼﻴﺪ ﻣﻌﻪ‬
‫ﺣﺎﺿﺮﺍ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﻓﻲ ﻣﻨﺰﻟﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﺎﺏ ﺟﺮﺍﺩﺓ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﺼﺪﻕ ﺑﺘﻤﺮﺓ‪ .‬ﻓﺈﻥ ﺃﺻﺎﺏ‬
‫ﺟﺮﺍﺩﺍ ﻛﺜﻴﺮﺍ‪ ،‬ﺃﻭ ﺃﻛﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ .‬ﻭﻣﻦ ﻗﺘﻞ ﺍﻟﺠﺮﺍﺩ‬
‫ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﻤﻜﻨﻪ ﺍﻟﺘﺤﺮﺯ ﻣﻨﻪ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﻓﻲ ﻃﺮﻳﻘﻪ ﻭﻳﻜﻮﻥ‬

‫)‪(٢٢٨‬‬
 ‫ﻛﺜﻴﺮﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻛﻞ ﺻﻴﺪ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺒﺤﺮ ﻓﻼ ﺑﺄﺱ ﺑﺄﻛﻠﻪ ﻃﺮﻳﻪ ﻭﻣﺎﻟﺤﻪ‪.‬‬
‫ﻭﻛﻞ ﺻﻴﺪ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺒﺮ ﻭﺍﻟﺒﺤﺮ ﻣﻌﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﺒﻴﺾ‬
‫ﻭﻳﻔﺮﺥ ﻓﻲ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺄﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﺒﻴﺾ‬
‫ﻭﻳﻔﺮﺥ ﻓﻲ ﺍﻟﺒﺮ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺻﻴﺪﻩ ﻭﻻ ﺃﻛﻠﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻣﺮ ﺍﻟﺴﻴﺪ ﻏﻼﻣﻪ ﺑﺎﻻﺣﺮﺍﻡ‪ ،‬ﻓﺄﺻﺎﺏ ﺻﻴﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﻔﺪﺍﺀ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﻣﺮ ﺍﻟﻤﺤﺮﻡ ﻏﻼﻣﻪ ﺑﺎﻟﺼﻴﺪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻔﺪﺍﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻐﻼﻡ ﻣﺤﻼ‪ .‬ﻭﻣﻦ ﻗﺘﻞ ﺯﻧﺒﻮﺭﺍ ﺃﻭ ﺯﻧﺎﺑﻴﺮ‬
‫ﺧﻄﺄ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻗﺘﻠﻪ ﻋﻤﺪﺍ‪ ،‬ﻓﻠﻴﺘﺼﺪﻕ ﺑﺸﺊ‪.‬‬
‫ﻭﺟﻤﻴﻊ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺍﻟﺼﻴﺪ‪ ،‬ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﻧﺎﺳﻴﺎ‬
‫ﻛﺎﻥ ﻣﻦ ﺃﺻﺎﺑﻪ ﺃﻭ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺃﻭ ﺟﺎﻫﻼ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﺘﻞ ﺍﻹﻧﺴﺎﻥ ﺟﻤﻴﻊ ﻣﺎ ﻳﺨﺎﻓﻪ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻣﺤﺮﻣﺎ ﻣﺜﻞ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﻬﻮﺍﻡ ﻭﺍﻟﺤﻴﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ‪ .‬ﻭﻳﺮﻣﻲ‬
‫ﺍﻟﻐﺮﺍﺏ ﺭﻣﻴﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﻗﺘﻠﻪ‪ .‬ﻭﻣﻦ ﻗﺘﻞ ﺃﺳﺪﺍ ﻟﻢ ﻳﺮﺩﻩ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﺒﺶ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﻘﺘﻞ ﺍﻟﺒﻖ ﻭﺍﻟﺒﺮﻏﻮﺙ‬
‫ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ ﻓﻲ ﺍﻟﺤﺮﻡ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺤﻼ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﺠﻮﺯ ﻟﻠﻤﺤﻞ ﺫﺑﺤﻪ ﺃﻭ ﻧﺤﺮﻩ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ‬
‫ﺫﻟﻚ ﻟﻠﻤﺤﺮﻡ ﺟﺎﺋﺰﺍ ﻣﺜﻞ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﺍﻟﺪﺟﺎﺝ ﺍﻟﺤﺒﺸﻲ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﺪﺧﻠﻪ ﺍﻟﻤﺤﺮﻡ ﺍﻟﺤﺮﻡ ﺃﺳﻴﺮﺍ ﻣﻦ ﺍﻟﺴﺒﺎﻉ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﺍﻩ‬
‫ﻓﻴﻪ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺈﺧﺮﺍﺟﻪ‪ ،‬ﻣﺜﻞ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﻔﻬﻮﺩ ﺃﻭ ﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪.‬‬

‫)‪(٢٢٩‬‬
 ‫ﻭﺇﺫﺍ ﺍﺿﻄﺮ ﺍﻟﻤﺤﺮﻡ ﺇﻟﻰ ﺃﻛﻞ ﺍﻟﻤﻴﺘﺔ ﻭﺍﻟﺼﻴﺪ‪ ،‬ﺃﻛﻞ ﺍﻟﺼﻴﺪ ﻓﺪﺍﻩ‪،‬‬
‫ﻭﻻ ﻳﺄﻛﻞ ﺍﻟﻤﻴﺘﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ‬
‫ﺍﻟﻤﻴﺘﺔ‪ .‬ﻭﺇﺫﺍ ﺫﺑﺢ ﺍﻟﻤﺤﺮ ﺻﻴﺪﺍ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﺮﻡ‪ ،‬ﺃﻭ ﺫﺑﺤﻪ‬
‫ﻣﺤﻞ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻤﻴﺘﺔ‬
‫ﺳﻮﺍﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺟﺎﻣﻊ ﺍﻟﻤﺤﺮﻡ ﺍﻣﺮﺃﺗﻪ ﻣﺘﻌﻤﺪﺍ ﻗﺒﻞ ﺍﻟﻮﻗﻮﻑ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ‪،‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺟﻤﺎﻋﺔ ﻓﻲ ﺍﻟﻔﺮﺝ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ ﻭﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪،‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺣﺠﺘﻪ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﺃﻭ ﻛﺎﻧﺖ ﺗﻄﻮﻋﺎ‪ ،‬ﻭﺗﻜﻮﻥ‬
‫ﺣﺠﺘﻪ ﺍﻷﻭﻟﻰ ﻟﻪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺗﻜﻮﻥ ﻋﻘﻮﺑﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﻜﺮﻩ‬
‫ﺍﻣﺮﺃﺗﻪ ﻋﻠﻰ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺃﺧﺮﻯ ﻭﺇﻥ ﻃﺎﻭﻋﺘﻪ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻰ ﻛﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺪﻧﺔ ﻭﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻔﺘﺮﻗﺎ‪ ،‬ﺇﺫﺍ ﺍﻧﺘﻬﻴﺎ ﺇﻟﻰ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﺃﺣﺪﺛﺎ ﻓﻴﻪ ﻣﺎ ﺃﺣﺪﺛﺎ‪ ،‬ﺇﻟﻰ‬
‫ﺃﻥ ﻳﻘﻀﻴﺎ ﺍﻟﻤﻨﺎﺳﻚ‪ .‬ﻭﺣﺪ ﺍﻻﻓﺘﺮﺍﻕ ﺃﻻ ﻳﺨﻠﻮﺍ ﺑﺄﻧﻔﺴﻬﻤﺎ ﺇﻻ‬
‫ﻭﻣﻌﻬﻤﺎ ﺛﺎﻟﺚ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺟﻤﺎﻋﻪ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺑﺪﻧﺔ ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺟﻤﺎﻋﻪ ﻓﻲ ﺍﻟﻔﺮﺝ‬
‫ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﺑﺎﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‬
‫ﻣﻦ ﻗﺎﺑﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺠﺎﻣﻌﺘﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﺟﺎﻣﻊ ﺍﻟﺮﺟﻞ ﺃﻣﺘﻪ ﻭﻫﻲ ﻣﺤﺮﻣﺔ ﺑﺄﻣﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺟﻞ‬
‫ﻣﺤﻼ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺇﺣﺮﺍﻣﻬﺎ ﻣﻦ ﻏﻴﺮ ﺇﺫﻧﻪ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺑﺪﻧﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‬

‫)‪(٢٣٠‬‬
 ‫ﺃﻭ ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﻭﻣﺘﻰ ﺟﺎﻣﻊ ﺍﻟﺮﺟﻞ ﻗﺒﻞ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺟﺰﻭﺭ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﻘﺮﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺷﺎﺓ‪ .‬ﻭﻣﺘﻰ ﻃﺎﻑ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﺷﻴﺌﺎ‪ ،‬ﺛﻢ ﻭﺍﻗﻊ‬
‫ﺃﻫﻠﻪ ﻗﺒﻞ ﺃﻥ ﻳﺘﻤﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻄﻮﺍﻑ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺳﻌﻰ ﻣﻦ ﺳﻌﻴﻪ ﺷﻴﺌﺎ‪ ،‬ﺛﻢ ﺟﺎﻣﻊ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﻳﺒﻨﻲ‬
‫ﻋﻠﻰ ﻣﺎ ﺳﻌﻰ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺍﻧﺼﺮﻑ ﻣﻦ ﺍﻟﺴﻌﻲ ﻇﻨﺎ ﻣﻨﻪ ﺃﻧﻪ ﺗﻤﻤﻪ‪،‬‬
‫ﺛﻢ ﺟﺎﻣﻊ‪ ،‬ﻳﻠﺰﻣﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺗﻤﺎﻡ ﺍﻟﺴﻌﻲ‪.‬‬
‫ﻭﻣﺘﻰ ﺟﺎﻣﻊ ﺍﻟﺮﺟﻞ ﺑﻌﺪ ﻗﻀﺎﺀ ﻣﻨﺎﺳﻜﻪ ﻗﺒﻞ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻃﺎﻑ ﻣﻦ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﺷﻴﺌﺎ‪،‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻨﺼﻒ‪ ،‬ﺑﻨﻰ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﻟﻐﺴﻞ‪ ،‬ﻭﻟﻢ ﺗﻠﺰﻣﻪ‬
‫ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻃﺎﻑ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺼﻒ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻜﻔﺎﺭﺓ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻄﻮﺍﻑ‪ .‬ﻭﻣﻦ ﺟﺎﻣﻊ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻫﻮ ﻣﺤﺮﻡ ﺑﻌﻤﺮﺓ‬
‫ﻣﺒﺘﻮﻟﺔ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻔﺮﻍ ﻣﻦ ﻣﻨﺎﺳﻜﻬﺎ‪ ،‬ﻓﻘﺪ ﺑﻄﻠﺖ ﻋﻤﺮﺗﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺑﺪﻧﺔ‪ ،‬ﻭﺍﻟﻤﻘﺎﻡ ﺑﻤﻜﺔ ﺇﻟﻰ ﺍﻟﺸﻬﺮ ﺍﻟﺪﺍﺧﻞ ﺇﻟﻰ ﺃﻥ ﻳﻘﻀﻲ‬
‫ﻋﻤﺮﺗﻪ‪ ،‬ﺛﻢ ﻳﻨﺼﺮﻑ ﺇﻥ ﺷﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﻋﺒﺚ ﺑﺬﻛﺮﻩ ﺣﺘﻰ ﺃﻣﻨﻰ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﻣﻦ ﺟﺎﻣﻊ‬
‫ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻓﻲ ﺍﻋﺘﺒﺎﺭ ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﻮﻗﻮﻑ ﺑﺎﻟﻤﺸﻌﺮ ﻓﻲ ﺃﻧﻪ ﻳﻠﺰﻣﻪ‬
‫ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻏﻴﺮ ﺍﻟﻜﻔﺎﺭﺓ‬
‫ﺷﺊ‪ .‬ﻭﻣﻦ ﻧﻈﺮ ﺇﻟﻰ ﻏﻴﺮ ﺃﻫﻠﻪ ﻓﺄﻣﻨﻰ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ‪ ،‬ﻓﺈﻥ ﻟﻢ‬

‫)‪(٢٣١‬‬
 ‫ﻳﺠﺪ‪ ،‬ﻓﺒﻘﺮﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﻓﺸﺎﺓ‪ .‬ﻭﺇﺫﺍ ﻧﻈﺮ ﺇﻟﻰ ﺍﻣﺮﺃﺗﻪ ﻓﺄﻣﻨﻰ‬
‫ﺃﻭ ﺃﻣﺬﻯ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻧﻈﺮ ﺇﻟﻴﻬﺎ ﺑﺸﻬﻮﺓ‬
‫ﻓﺄﻣﻨﻰ‪ ،‬ﻓﺈﻧﻪ ﺗﻠﺰﻣﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﺑﺪﻧﺔ‪ .‬ﻓﺈﻥ ﻣﺴﻬﺎ ﺑﺸﻬﻮﺓ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﻳﻬﺮﻳﻘﻪ‪ ،‬ﺃﻧﺰﻝ ﺃﻭ ﻟﻢ ﻳﻨﺰﻝ‪ .‬ﻭﺇﻥ ﻣﺴﻬﺎ ﻣﻦ ﻏﻴﺮ‬
‫ﺷﻬﻮﺓ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﺃﻣﻨﻰ ﺃﻭ ﻟﻢ ﻳﻤﻦ‪.‬‬
‫ﻭﻣﻦ ﻗﺒﻞ ﺍﻣﺮﺃﺗﻪ ﻣﻦ ﻏﻴﺮ ﺷﻬﻮﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ .‬ﻓﺈﻥ‬
‫ﻗﺒﻠﻬﺎ ﺑﺸﻬﻮﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺟﺰﻭﺭ‪ .‬ﻭﻣﻦ ﻻﻋﺐ ﺍﻣﺮﺃﺗﻪ ﻓﺄﻣﻨﻰ ﻣﻦ‬
‫ﻏﻴﺮ ﺟﻤﺎﻉ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﻣﻦ ﺗﺴﻤﻊ ﻟﻜﻼﻡ ﺍﻣﺮﺃﺓ‪،‬‬
‫ﺃﻭ ﺍﺳﺘﻤﻊ ﻋﻠﻰ ﻣﻦ ﻳﺠﺎﻣﻊ ﻣﻦ ﻏﻴﺮ ﺭﺅﻳﺔ ﻟﻬﻤﺎ‪ ،‬ﻓﺄﻣﻨﻰ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺮﺟﻞ ﺃﻣﻪ ﻭﻫﻮ ﻣﺤﺮﻡ‪.‬‬
‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﺗﺤﻞ ﻟﻪ‬
‫ﺃﺑﺪﺍ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺑﺘﺤﺮﻳﻢ ﺫﻟﻚ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﺑﻪ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺍﻻﺣﻼﻝ‪ .‬ﻭﺍﻟﻤﺤﺮﻡ ﺇﺫﺍ ﻋﻘﺪ ﻟﻤﺤﺮﻡ‬
‫ﻋﻠﻰ ﺯﻭﺟﺔ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻌﺎﻗﺪ ﺑﺪﻧﺔ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺤﺮﻡ ﺃﻥ ﻳﻌﻘﺪ ﻟﻐﻴﺮﻩ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻃﻼ‪.‬‬
‫ﻭﻣﻦ ﻗﻠﻢ ﻇﻔﺮﺍ ﻣﻦ ﺃﻇﻔﺎﺭﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺪ ﻣﻦ ﻃﻌﺎﻡ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻪ‪ .‬ﻭﺇﺫﺍ ﻗﻠﻢ ﺃﻇﻔﺎﺭ ﻳﺪﻳﻪ ﺟﻤﻴﻌﺎ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ .‬ﻓﺈﻥ ﻗﻠﻢ ﺃﻇﻔﺎﺭ ﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻓﻲ ﻣﺠﻠﺲ ﻭﺍﺣﺪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻣﻨﻪ ﻓﻲ ﻣﺠﻠﺴﻴﻦ‬

‫)‪(٢٣٢‬‬
 ‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻣﺎﻥ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻥ ﺗﻘﻠﻴﻤﻪ ﻟﻸﻇﻔﺎﺭ ﻧﺴﻴﺎﻧﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﻦ ﺃﻓﺘﻰ ﻏﻴﺮﻩ ﺑﺘﻘﻠﻴﻢ ﻇﻔﺮﻩ‪ ،‬ﻓﻘﻠﻤﻪ ﺍﻟﻤﺴﺘﻔﺘﻲ‪،‬‬
‫ﻓﺄﺩﻣﻰ ﺇﺻﺒﻌﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪.‬‬
‫ﻭﻣﻦ ﺣﻠﻖ ﺭﺃﺳﻪ ﻷﺫﻯ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ ﺃﻭ ﺻﻴﺎﻡ ﺛﻼﺛﺔ‬
‫ﺃﻳﺎﻡ ﺃﻭ ﻳﺘﺼﺪﻕ ﻋﻠﻰ ﺳﺘﺔ ﻣﺴﺎﻛﻴﻦ‪ ،‬ﻟﻜﻞ ﻣﺴﻜﻴﻦ ﻣﺪ ﻣﻦ ﻃﻌﺎﻡ‪:‬‬
‫ﺃﻱ ﺫﻟﻚ ﻓﻌﻞ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﻻﻃﻌﺎﻡ ﻳﻜﻮﻥ ﻋﻠﻰ‬
‫ﻋﺸﺮﺓ ﻣﺴﺎﻛﻴﻦ‪ .‬ﻭﻫﻮ ﺍﻷﺣﻮﻁ‪.‬‬
‫ﻭﻣﻦ ﻇﻠﻞ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﻳﻬﺮﻳﻘﻪ‪.‬‬
‫ﻭﻣﻦ ﺟﺎﺩﻝ ﻣﺤﺮﻣﺎ ﺻﺎﺩﻗﺎ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﻴﻦ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪،‬‬
‫ﻭﻟﻴﺴﺘﻐﻔﺮ ﺍﻟﻠﻪ‪ .‬ﻓﺈﻥ ﺟﺎﺩﻝ ﺛﻼﺙ ﻣﺮﺍﺕ ﻓﺼﺎﻋﺪﺍ ﺻﺎﺩﻗﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ .‬ﻭﺇﻥ ﺟﺎﺩﻝ ﺫﻟﻚ ﻛﺎﺫﺑﺎ ﻣﺮﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪.‬‬
‫ﻓﺈﻥ ﺟﺎﺩﻝ ﻣﺮﺗﻴﻦ ﻛﺎﺫﺑﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺑﻘﺮﺓ‪ .‬ﻓﺈﻥ ﺟﺎﺩﻝ ﺛﻼﺙ‬
‫ﻣﺮﺍﺕ ﻛﺎﺫﺑﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ‪.‬‬
‫ﻭﻣﻦ ﻧﺤﻰ ﻋﻦ ﺟﺴﻤﻪ ﻗﻤﻠﺔ‪ ،‬ﻓﺮﻣﻰ ﺑﻬﺎ‪ ،‬ﺃﻭ ﻗﺘﻠﻬﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﻛﻒ ﻣﻦ ﻃﻌﺎﻡ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺤﻮﻟﻬﺎ ﻣﻦ ﻣﻮﺿﻊ ﻣﻦ ﺟﺴﺪﻩ‬
‫ﺇﻟﻰ ﻣﻮﺿﻊ ﺁﺧﺮ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻨﺰﻉ ﺍﻟﺮﺟﻞ ﺍﻟﻘﺮﺍﺩ ﻋﻦ ﺑﺪﻧﻪ‬
‫ﻭﻋﻦ ﺑﻌﻴﺮﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺲ ﺍﻟﻤﺤﺮﻡ ﻟﺤﻴﺘﻪ ﺃﻭ ﺭﺃﺳﻪ‪ ،‬ﻓﻮﻗﻊ ﻣﻨﻬﻤﺎ ﺷﺊ ﻣﻦ‬
‫ﺷﻌﺮﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻌﻢ ﻛﻔﺎ ﻣﻦ ﻃﻌﺎﻡ ﺃﻭ ﻛﻔﻴﻦ‪ .‬ﻓﺈﻥ ﺳﻘﻂ‬
‫ﺷﺊ ﻣﻦ ﺷﻌﺮ ﺭﺃﺳﻪ ﺃﻭ ﻟﺤﻴﺘﻪ ﺑﻤﺴﻪ ﻟﻬﻤﺎ ﻓﻲ ﺣﺎﻝ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻟﻢ‬

‫)‪(٢٣٣‬‬
 ‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺍﻟﻤﺤﺮﻡ ﺇﺫﺍ ﻧﺘﻒ ﺇﺑﻄﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻌﻢ‬
‫ﺛﻼﺙ ﻣﺴﺎﻛﻴﻦ‪ .‬ﻓﺈﻥ ﻧﺘﻒ ﺇﺑﻄﻴﻪ ﺟﻤﻴﻌﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪.‬‬
‫ﻭﻣﻦ ﻟﺒﺲ ﺛﻮﺑﺎ ﻻ ﻳﺤﻞ ﻟﺒﺴﻪ ﻟﻪ ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﺃﻭ ﺃﻛﻞ ﻃﻌﺎﻣﺎ‬
‫ﻻ ﻳﺤﻞ ﻟﻪ ﺃﻛﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪.‬‬
‫ﻭﺍﻟﺸﺠﺮﺓ ﺇﺫﺍ ﻛﺎﻥ ﺃﺻﻠﻬﺎ ﻓﻲ ﺍﻟﺤﺮﻡ ﻭﻓﺮﻋﻬﺎ ﻓﻲ ﺍﻟﺤﻞ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺰ ﻗﻠﻌﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺃﺻﻠﻬﺎ ﻓﻲ ﺍﻟﺤﻞ ﻭﻓﺮﻋﻬﺎ ﻓﻲ ﺍﻟﺤﺮﻡ‪،‬‬
‫ﻻ ﻳﺠﻮﺯ ﻗﻠﻌﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻛﻞ ﺷﺊ ﻳﻨﺒﺖ ﻓﻲ ﺍﻟﺤﺮﻡ ﻣﻦ‬
‫ﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﺤﺸﻴﺶ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻗﻠﻌﻪ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﺇﻻ ﺍﻟﻨﺨﻞ ﻭﺷﺠﺮ‬
‫ﺍﻟﻔﻮﺍﻛﻪ ﻭﺍﻹﺫﺧﺮ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﻘﻠﻊ ﻣﺎ ﺃﻧﺒﺘﻪ ﺃﻧﺖ ﻓﻲ ﺍﻟﺤﺮﻡ‬
‫ﻣﻦ ﺍﻷﺷﺠﺎﺭ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﻠﻊ ﻣﺎ ﻳﻨﺒﺖ ﻓﻲ ﺩﺍﺭ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ‬
‫ﺑﻨﺎﺋﻪ ﻟﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻠﻜﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻧﺎﺑﺘﺎ ﻗﺒﻞ ﺑﻨﺎﺋﻪ ﻟﻬﺎ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻗﻠﻌﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺨﻠﻲ ﺍﻹﻧﺴﺎﻥ ﺇﺑﻠﻪ ﻟﺘﺮﻋﻰ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻘﻠﻊ ﺍﻟﺤﺸﻴﺶ ﻭﻳﻌﻠﻔﻪ ﺇﺑﻠﻪ‪ .‬ﻭﻣﻦ ﻗﻠﻊ ﺷﺠﺮﺓ‬
‫ﻣﻦ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺑﺬﺑﺢ ﺑﻘﺮﺓ‪.‬‬
‫ﻭﺣﺪ ﺍﻟﺤﺮﻡ ﺍﻟﺬﻱ ﻻ ﻳﺠﻮﺯ ﻗﻠﻊ ﺍﻟﺸﺠﺮﺓ ﻣﻨﻪ‪ ،‬ﺑﺮﻳﺪ ﻓﻲ ﺑﺮﻳﺪ‬
‫ﻭﻣﻦ ﺭﻣﻰ ﻃﻴﺮﺍ ﻋﻠﻰ ﺷﺠﺮﺓ ﺃﺻﻠﻬﺎ ﻓﻲ ﺍﻟﺤﺮﻡ ﻭﻓﺮﻋﻬﺎ ﻓﻲ ﺍﻟﺤﻞ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻔﺪﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻴﺮ ﻓﻲ ﺍﻟﺤﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﻟﺒﺲ ﺍﻟﻤﺤﺮﻡ ﻗﻤﻴﺼﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ .‬ﻓﺈﻥ ﻟﺒﺲ‬
‫ﺛﻴﺎﺑﺎ ﺟﻤﺎﻋﺔ ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺩﻡ ﻭﺍﺣﺪ‪ .‬ﻓﺈﻥ‬
‫ﻟﺒﺴﻬﺎ ﻓﻲ ﻣﻮﺍﺿﻊ ﻣﺘﻔﺮﻗﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻟﻜﻞ ﺛﻮﺏ ﻣﻨﻬﺎ ﻓﺪﺍﺀ‪.‬‬

‫)‪(٢٣٤‬‬
 ‫ﻭﻣﻦ ﻗﻠﻊ ﺿﺮﺳﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﻳﻬﺮﻳﻘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻤﺤﺮﻡ ﺩﻫﻨﺎ ﻃﻴﺒﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ‪ ،‬ﻭﺇﻥ‬
‫ﺍﺳﺘﻌﻤﻠﻪ ﻓﻲ ﺣﺎﻝ ﺍﻻﺿﻄﺮﺍﺭ‪.‬‬
‫ﺑﺎﺏ ﺩﺧﻮﻝ ﻣﻜﺔ ﻭﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‬
‫ﻳﺴﺘﺤﺐ ﻟﻠﻤﺤﺮﻡ ﺇﺫﺍ ﺃﺭﺍﺩ ﺩﺧﻮﻝ ﺍﻟﺤﺮﻡ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻏﺴﻞ‪،‬‬
‫ﺇﻥ ﺗﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺆﺧﺮ ﺍﻟﻐﺴﻞ‬
‫ﺇﻟﻰ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺛﻢ ﻳﻐﺘﺴﻞ ﺇﻣﺎ ﻣﻦ ﺑﺌﺮ ﻣﻴﻤﻮﻥ ﺃﻭ ﻓﺦ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺘﻤﻜﻦ ﺍﻏﺘﺴﻞ ﻓﻲ ﻣﻨﺰﻟﻪ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﺃﺭﺍﺩ ﺩﺧﻮﻝ ﺍﻟﺤﺮﻡ ﺃﻥ‬
‫ﻳﻤﻀﻎ ﺷﻴﺌﺎ ﻣﻦ ﺍﻹﺫﺧﺮ ﻟﻴﻄﻴﺐ ﺑﻪ ﻓﻤﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺩﺧﻮﻝ ﻣﻜﺔ‪،‬‬
‫ﻓﻠﻴﺪﺧﻠﻬﺎ ﻣﻦ ﺃﻋﻼﻫﺎ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﻣﻨﻬﺎ‪ ،‬ﺧﺮﺝ ﻣﻦ‬
‫ﺃﺳﻔﻠﻬﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻻ ﻳﺪﺧﻞ ﻣﻜﺔ ﺇﻻ ﻋﻠﻰ ﻏﺴﻞ‪ .‬ﻭﻳﺴﺘﺤﺐ‬
‫ﻟﻪ ﺃﻥ ﻳﺨﻠﻊ ﻧﻌﻠﻴﻪ‪ ،‬ﻭﻳﻤﺸﻲ ﺣﺎﻓﻴﺎ ﻋﻠﻰ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗﺎﺭ‪ .‬ﻓﺈﻥ‬
‫ﺍﻏﺘﺴﻞ ﻟﺪﺧﻮﻝ ﻣﻜﺔ‪ ،‬ﺛﻢ ﻧﺎﻡ ﻗﺒﻞ ﺩﺧﻮﻟﻬﺎ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﻐﺴﻞ‪ .‬ﻓﺈﺫﺍ‬
‫ﺃﺭﺍﺩ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻓﻠﻴﻐﺘﺴﻞ ﺃﻳﻀﺎ‪ .‬ﻭﻟﻴﻜﻦ ﺩﺧﻮﻟﻪ ﻣﻦ‬
‫ﺑﺎﺏ ﺑﻨﻲ ﺷﻴﺒﺔ‪ .‬ﻭﻳﺪﺧﻠﻪ ﺣﺎﻓﻴﺎ ﻋﻠﻰ ﺳﻜﻴﻨﺔ ﻭﻭﻗﺎﺭ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ‬
‫ﺇﻟﻰ ﺍﻟﺒﺎﺏ ﻓﻠﻴﻘﻞ‪ " :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﺒﻲ ﻭﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﺑﺮﻛﺎﺗﻪ "‬
‫ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻩ ﻓﻲ " ﻛﺘﺎﺏ ﺗﻬﺬﻳﺐ ﺍﻷﺣﻜﺎﻡ "‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻓﻠﻴﻔﺘﺘﺤﻪ ﻣﻦ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ‪.‬‬
‫ﻓﺈﺫﺍ ﺩﻧﺎ ﻣﻨﻪ‪ ،‬ﺭﻓﻊ ﻳﺪﻳﻪ‪ ،‬ﻭﺣﻤﺪ ﺍﻟﻠﻪ ﻭﺃﺛﻨﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻰ‬

‫)‪(٢٣٥‬‬
 ‫ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻭﺳﺄﻟﻪ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﻨﻪ‪ ،‬ﻭﻳﺴﺘﻠﻢ‬
‫ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﻭﻳﻘﺒﻠﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﺍﺳﺘﻠﻤﻪ ﺑﻴﺪﻩ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻴﺪﻩ‪ ،‬ﻭﻗﺎﻝ ﺃﻣﺎﻧﺘﻲ ﺃﺩﻳﺘﻬﺎ‪،‬‬
‫ﻭﻣﻴﺜﺎﻗﻲ ﺗﻌﺎﻫﺪﺗﻪ ﻟﺘﺸﻬﺪ ﻟﻲ ﺑﺎﻟﻤﻮﺍﻓﺎﺓ‪ .‬ﺍﻟﻠﻬﻢ ﺗﺼﺪﻳﻘﺎ ﺑﻜﺘﺎﺑﻚ "‬
‫ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺪﻋﺎﺀ‪ .‬ﺛﻢ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ ﻭﻳﻘﻮﻝ ﻓﻲ‬
‫ﻃﻮﺍﻓﻪ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺑﺎﺳﻤﻚ ﺍﻟﺬﻱ ﻳﻤﺸﻰ ﺑﻪ ﻋﻠﻰ ﻇﻠﻞ‬
‫ﺍﻟﻤﺎﺀ ﻛﻤﺎ ﻳﻤﺸﻰ ﺑﻪ ﻋﻠﻰ ﺟﺪﺩ ﺍﻷﺭﺽ " ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺪﻋﺎﺀ‪ .‬ﻭﻛﻠﻤﺎ‬
‫ﺍﻧﺘﻬﻴﺖ ﺇﻟﻰ ﺑﺎﺏ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﺻﻠﻴﺖ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺩﻋﻮﺕ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻴﺖ ﺇﻟﻰ ﻣﺆﺧﺮ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺴﺘﺠﺎﺭ ﺩﻭﻥ‬
‫ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ‪ ،‬ﻓﻲ ﺍﻟﺸﻮﻁ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺑﺴﻄﺖ ﻳﺪﻳﻚ ﻋﻠﻰ ﺍﻷﺭﺽ‪،‬‬
‫ﻭﺃﻟﺼﻘﺖ ﺧﺪﻙ ﻭﺑﻄﻨﻚ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﻗﻠﺖ‪ " :‬ﺍﻟﻠﻬﻢ ﺍﻟﺒﻴﺖ ﺑﻴﺘﻚ‪،‬‬
‫ﻭﺍﻟﻌﺒﺪ ﻋﺒﺪﻙ " ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺪﻋﺎﺀ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﺟﺎﺯ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺃﻧﻪ ﻟﻢ ﻳﻠﺘﺰﻡ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻮﻉ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺨﺘﻢ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﻛﻤﺎ ﺑﺪﺃ ﺑﻪ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺴﺘﻠﻢ ﺍﻷﺭﻛﺎﻥ ﻛﻠﻬﺎ‪ .‬ﻭﺃﺷﺪﻫﺎ ﺗﺄﻛﻴﺪﺍ ﺍﻟﺮﻛﻦ‬
‫ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﺛﻢ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺘﺮﻙ‬
‫ﺍﺳﺘﻼﻣﻬﺎ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻭﻣﻦ ﻛﺎﻥ ﻣﻘﻄﻮﻉ ﺍﻟﻴﺪ‪ ،‬ﺍﺳﺘﻠﻢ ﺍﻟﺤﺠﺮ‬
‫ﺑﻤﻮﺿﻊ ﺍﻟﻘﻄﻊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻘﻄﻮﻋﺎ ﻣﻦ ﺍﻟﻤﺮﻓﻖ‪ ،‬ﺍﺳﺘﻠﻤﻪ ﺑﺸﻤﺎﻟﻪ‪.‬‬

‫)‪(٢٣٦‬‬
 ‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﻓﻴﻤﺎ ﺑﻴﻦ ﺍﻟﻤﻘﺎﻡ ﻭﺍﻟﺒﻴﺖ‪،‬‬
‫ﻭﻻ ﻳﺠﻮﺯﻩ‪ .‬ﻓﺈﻥ ﺟﺎﺯ ﺍﻟﻤﻘﺎﻡ ﺃﻭ ﺗﺒﺎﻋﺪ ﻋﻨﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻃﻮﺍﻓﻪ‬
‫ﺷﻴﺌﺎ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﻋﻠﻰ ﺳﻜﻮﻥ ﻻ ﺳﺮﻉ ﻓﻴﻪ‬
‫ﻭﻻ ﺇﺑﻄﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﺳﺘﺔ ﺃﺷﻮﺍﻁ ﻧﺎﺳﻴﺎ ﻭﺍﻧﺼﺮﻑ‪ ،‬ﻓﻠﻴﻀﻒ ﺇﻟﻴﻪ‬
‫ﺷﻮﻃﺎ ﺁﺧﺮ‪ ،‬ﻭﻻ ﺷﺊ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﺣﺘﻰ ﻳﺮﺟﻊ ﺇﻟﻰ‬
‫ﺃﻫﻠﻪ‪ ،‬ﺃﻣﺮ ﻣﻦ ﻳﻄﻮﻑ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺃﻧﻪ ﻃﺎﻑ ﺃﻗﻞ ﻣﻦ ﺳﺒﻌﺔ‪.‬‬
‫ﻭﺫﻛﺮ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﻌﻲ‪ ،‬ﺭﺟﻊ ﻓﺘﻤﻢ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻃﻮﺍﻓﻪ ﺃﺭﺑﻌﺔ ﺃﺷﻮﺍﻁ‬
‫ﻓﺼﺎﻋﺪﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﻞ ﻣﻨﻪ‪ ،‬ﺍﺳﺘﺄﻧﻒ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﺛﻢ ﻋﺎﺩ ﺇﻟﻰ‬
‫ﺍﻟﺴﻌﻲ ﻓﺘﻤﻤﻪ‪.‬‬
‫ﻭﻣﻦ ﺷﻚ ﻓﻲ ﻃﻮﺍﻓﻪ‪ ،‬ﻓﻠﻢ ﻳﺪﺭ ﺃﺳﺘﺔ ﻃﺎﻑ ﺃﻡ ﺳﺒﻌﺔ‪ ،‬ﻭﻫﻮ ﻓﻲ‬
‫ﺣﺎﻝ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻃﻮﺍﻓﻪ ﻃﻮﺍﻑ ﻓﺮﻳﻀﺔ‪ ،‬ﺃﻋﺎﺩ ﻣﻦ ﺃﻭﻟﻪ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻧﺎﻓﻠﺔ ﺑﻨﻰ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﻭﺗﻤﻢ ﺃﺳﺒﻮﻋﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺷﻜﻪ‬
‫ﺑﻌﺪ ﺍﻻﻧﺼﺮﺍﻑ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻀﻰ ﻋﻠﻰ ﻃﻮﺍﻓﻪ‪ .‬ﻭﺍﻟﺤﻜﻢ‬
‫ﻓﻴﻤﺎ ﻧﻘﺺ ﻣﻦ ﺍﻟﺴﺘﺔ ﺃﺷﻮﺍﻁ‪ ،‬ﺇﺫﺍ ﺷﻚ ﻓﻴﻪ‪ ،‬ﺣﻜﻤﻪ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻓﻲ ﺃﻧﻪ ﻳﻌﻴﺪ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻃﻮﺍﻑ ﻓﺮﻳﻀﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻃﻮﺍﻑ‬
‫ﻧﺎﻓﻠﺔ‪ ،‬ﺑﻨﻰ ﻋﻠﻰ ﺍﻷﻗﻞ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﻃﺎﻑ ﺛﻤﺎﻧﻴﺔ ﺃﺷﻮﺍﻁ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻄﻮﺍﻑ‪.‬‬
‫ﻓﺈﻥ ﻃﺎﻓﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﺃﺿﺎﻑ ﺇﻟﻴﻬﺎ ﺳﺘﺔ ﺃﺷﻮﺍﻁ ﺃﺧﺮ‪ ،‬ﻭﺻﻠﻰ ﻣﻌﻬﺎ‬
‫ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ .‬ﻳﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻄﻮﺍﻑ‬

‫)‪(٢٣٧‬‬
 ‫ﻟﻄﻮﺍﻑ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻭﻳﻤﻀﻲ ﺇﻟﻰ ﺍﻟﺼﻔﺎﺀ ﻓﻴﺴﻌﻰ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ‬
‫ﺳﻌﻴﻪ‪ ،‬ﻋﺎﺩ ﻓﺼﻠﻰ ﺭﻛﻌﺘﻴﻦ ﺃﺧﺮﺍﻭﻳﻦ‪ .‬ﻭﻣﻦ ﺫﻛﺮ ﻓﻲ ﺍﻟﺸﻮﻁ ﺍﻟﺜﺎﻣﻦ‬
‫ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﺮﻛﻦ‪ :‬ﺃﻧﻪ ﻃﺎﻑ ﺳﺒﻌﺎ‪ ،‬ﻗﻄﻊ ﺍﻟﻄﻮﺍﻑ‪ .‬ﻭﺇﻥ‬
‫ﻟﻢ ﻳﺬﻛﺮ ﺣﺘﻰ ﻳﺠﻮﺯﻩ‪ ،‬ﺗﻤﻢ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺷﻮﻃﺎ ﺣﺴﺐ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺷﻚ‪ ،‬ﻓﻠﻢ ﻳﻌﻠﻢ‪ :‬ﺳﺒﻌﺔ ﻃﺎﻑ ﺃﻡ ﺛﻤﺎﻧﻴﺔ‪ ،‬ﻗﻄﻊ ﺍﻟﻄﻮﺍﻑ‬
‫ﻭﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﻦ ﺷﻚ ﻓﻠﻢ ﻳﻌﻠﻢ‪ :‬ﺳﺘﺔ‬
‫ﻃﺎﻑ‪ ،‬ﺃﻡ ﺳﺒﻌﺔ‪ ،‬ﺃﻡ ﺛﻤﺎﻧﻴﺔ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﺣﺘﻰ ﻳﺴﺘﻴﻘﻦ‬
‫ﺃﻧﻪ ﻃﺎﻑ ﺳﺒﻌﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺮﻥ ﺑﻴﻦ ﻃﻮﺍﻓﻴﻦ ﻓﻲ ﻓﺮﻳﻀﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‬
‫ﻓﻲ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻔﺼﻞ ﺑﻴﻦ ﻛﻞ ﻃﻮﺍﻓﻴﻦ‬
‫ﺑﺼﻼﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺣﺎﻝ ﺗﻘﻴﺔ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻘﺮﻥ ﻓﻲ ﺍﻟﻄﻮﺍﻑ‬
‫ﻣﺎ ﺷﺎﺀ‪ .‬ﻭﻣﻦ ﺯﺍﺩ ﻋﻠﻰ ﺃﺳﺒﻮﻉ ﻓﻲ ﻃﻮﺍﻑ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻓﺎﻷﻓﻀﻞ ﺃﻥ ﻻ‬
‫ﻳﻨﺼﺮﻑ ﺇﻻ ﻋﻠﻰ ﺍﻟﻤﻔﺮﺩ‪ ،‬ﻭﻻ ﻳﻨﺼﺮﻑ ﻋﻠﻰ ﺍﻟﺸﻔﻊ‪ ،‬ﻣﺜﻼ ﺃﻥ‬
‫ﻳﻨﺼﺮﻑ ﻋﻠﻰ ﺃﺳﺒﻮﻋﻴﻦ‪ ،‬ﺑﻞ ﻳﺘﻤﻢ ﺛﻼﺛﺔ ﺃﺳﺎﺑﻴﻊ‪.‬‬
‫ﻭﻣﻦ ﻃﺎﻑ ﻋﻠﻰ ﻏﻴﺮ ﻭﺿﻮﺀ‪ ،‬ﺃﻭ ﻃﺎﻑ ﺟﻨﺒﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻃﻮﺍﻓﻪ‬
‫ﻃﻮﺍﻑ ﻓﺮﻳﻀﺔ‪ ،‬ﺗﻮﺿﺄ ﺃﻭ ﺍﻏﺘﺴﻞ‪ ،‬ﻭﺃﻋﺎﺩ ﺍﻟﻄﻮﺍﻑ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻧﺎﻓﻠﺔ‪ ،‬ﺍﻏﺘﺴﻞ ﺃﻭ ﺗﻮﺿﺄ ﻭﺻﻠﻰ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻄﻮﺍﻑ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﺪﺙ ﻓﻲ ﻃﻮﺍﻑ ﺍﻟﻔﺮﻳﻀﺔ ﺑﻤﺎ ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻗﺪ ﻃﺎﻑ‬

‫)‪(٢٣٨‬‬
 ‫ﺑﻌﻀﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺟﺎﺯ ﺍﻟﻨﺼﻒ‪ ،‬ﻓﻠﻴﺘﻮﺿﺄ‪ ،‬ﻭﻳﺘﻤﻢ ﻣﺎ ﺑﻘﻲ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺣﺪﺛﻪ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﻨﺼﻒ‪ ،‬ﻓﻌﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﻄﻮﺍﻑ ﻣﻦ‬
‫ﺃﻭﻟﻪ‪.‬‬
‫ﻭﻣﻦ ﻃﺎﻑ ﻃﻮﺍﻑ ﺍﻟﻔﺮﻳﻀﺔ ﻭﺻﻠﻰ‪ ،‬ﺛﻢ ﺗﺒﻴﻦ ﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻰ‬
‫ﻏﻴﺮ ﻭﺿﻮﺀ‪ ،‬ﺗﻮﺿﺄ‪ ،‬ﻭﺃﻋﺎﺩ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻃﻮﺍﻓﻪ‬
‫ﻃﻮﺍﻑ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﺗﻮﺿﺄ‪ ،‬ﻭﺃﻋﺎﺩ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻣﻦ ﻗﻄﻊ ﻃﻮﺍﻓﻪ ﺑﺪﺧﻮﻝ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﻭ ﺑﺎﻟﺴﻌﻲ ﻓﻲ ﺣﺎﺟﺔ ﻟﻪ ﺃﻭ‬
‫ﻟﻐﻴﺮﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺟﺎﺯ ﺍﻟﻨﺼﻒ‪ ،‬ﺑﻠﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺟﺎﺯ‬
‫ﺍﻟﻨﺼﻒ ﻭﻛﺎﻥ ﻃﻮﺍﻑ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻃﻮﺍﻑ‬
‫ﻧﺎﻓﻠﺔ‪ ،‬ﺑﻨﻰ ﻋﻠﻴﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻓﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﻭﻗﺖ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻴﻘﻄﻌﻪ‬
‫ﻭﻟﻴﺼﻞ‪ ،‬ﺛﻢ ﻳﺘﻤﻢ ﺍﻟﻄﻮﺍﻑ ﻣﻦ ﺣﻴﺚ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻣﻦ ﻛﺎﻥ ﻓﻲ ﺣﺎﻝ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﺗﻀﻴﻖ ﻋﻠﻴﻪ ﻭﻗﺖ ﺍﻟﻮﺗﺮ‪ ،‬ﻭﻗﺎﺭﺏ‬
‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﺃﻭ ﻃﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻔﺠﺮ‪ ،‬ﺃﻭﺗﺮ ﻭﺻﻠﻰ ﺍﻟﻔﺠﺮ‪ ،‬ﺛﻢ‬
‫ﺑﻨﺎ ﻋﻠﻰ ﻃﻮﺍﻓﻪ‪.‬‬
‫ﻭﺍﻟﻤﺮﻳﺾ ﺍﻟﺬﻱ ﻳﺴﺘﻤﺴﻚ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﻄﺎﻑ ﺑﻪ ﻭﻻ‬
‫ﻳﻄﺎﻑ ﻋﻨﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺿﻪ ﻣﻤﺎ ﻻ ﻳﻤﻜﻨﻪ ﻣﻌﻪ ﺍﺳﺘﻤﺴﺎﻙ ﺍﻟﻄﻬﺎﺭﺓ‬
‫ﻳﻨﺘﻈﺮ ﺑﻪ‪ :‬ﻓﺈﻥ ﺻﻠﺢ ﻃﺎﻑ ﻫﻮ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻠﺢ‪ ،‬ﻃﻴﻒ‬
‫ﻋﻨﻪ‪ ،‬ﻭﻳﺼﻠﻲ ﻫﻮ ﺍﻟﺮﻛﻌﺘﻴﻦ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﻣﻦ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ‬
‫ﺃﺭﺑﻌﺔ ﺃﺷﻮﺍﻁ‪ ،‬ﺛﻢ ﺍﻋﺘﻞ‪ ،‬ﻳﻨﺘﻈﺮ ﺑﻪ ﻳﻮﻡ ﺃﻭ ﻳﻮﻣﺎﻥ‪ :‬ﻓﺈﻥ ﺻﻠﺢ‪،‬‬

‫)‪(٢٣٩‬‬
 ‫ﺗﻤﻢ ﻃﻮﺍﻓﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻠﺢ‪ ،‬ﺃﻣﺮ ﻣﻦ ﻳﻄﻮﻑ ﻋﻨﻪ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻳﺼﻠﻲ ﻫﻮ ﺍﻟﺮﻛﻌﺘﻴﻦ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻃﻮﺍﻓﻪ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ﻭﺑﺮﺃ‪،‬‬
‫ﺃﻋﺎﺩ ﺍﻟﻄﻮﺍﻑ ﻣﻦ ﺃﻭﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺒﺮﺃ‪ ،‬ﺃﻣﺮ ﻣﻦ ﻳﻄﻮﻑ ﻋﻨﻪ‬
‫ﺃﺳﺒﻮﻋﺎ‪.‬‬
‫ﻭﻣﻦ ﺣﻤﻞ ﻏﻴﺮﻩ ﻓﻄﺎﻑ ﺑﻪ ﻭﻧﻮﻯ ﻟﻨﻔﺴﻪ ﺃﻳﻀﺎ ﺍﻟﻄﻮﺍﻑ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﻣﺠﺰﻳﺎ ﻋﻨﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻭﻫﻮ ﻏﻴﺮ ﻣﺨﺘﻮﻥ‪ .‬ﻭﻻ‬
‫ﺑﺄﺱ ﺑﺬﻟﻚ ﻟﻠﻨﺴﺎﺀ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻄﻮﻑ ﻭﻓﻲ ﺛﻮﺑﻪ ﺷﺊ‬
‫ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ‪ ،‬ﻭﺭﺃﻱ ﻓﻲ ﺣﺎﻝ ﺍﻟﻄﻮﺍﻑ ﺍﻟﻨﺠﺎﺳﺔ‪،‬‬
‫ﺭﺟﻊ ﻓﻐﺴﻞ ﺛﻮﺑﻪ‪ ،‬ﺛﻢ ﻋﺎﺩ ﻓﺘﻤﻢ ﻃﻮﺍﻓﻪ‪ .‬ﻓﺈﻥ ﻋﻠﻢ ﺑﻌﺪ ﻓﺮﺍﻏﻪ ﻣﻦ‬
‫ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻛﺎﻥ ﻃﻮﺍﻓﻪ ﺟﺎﺋﺰﺍ‪ ،‬ﻭﻳﺼﻠﻲ ﻓﻲ ﺛﻮﺏ ﻃﺎﻫﺮ‪ .‬ﻭﻳﻜﺮﻩ‬
‫ﺍﻟﻜﻼﻡ ﻓﻲ ﺣﺎﻝ ﺍﻟﻄﻮﺍﻑ ﺇﻻ ﺑﺬﻛﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻣﻦ ﻧﺴﻲ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﺣﺘﻰ ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ‪ ،‬ﻭﻭﺍﻗﻊ ﺃﻫﻠﻪ‪،‬‬
‫ﻳﺠﺐ ﻋﻠﻴﻪ ﺑﺪﻧﺔ‪ ،‬ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻭﻗﻀﺎﺀ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺪ ﺭﺟﻮﻋﻪ ﺇﻟﻰ ﺃﻫﻠﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﺴﺘﻨﻴﺐ ﻏﻴﺮﻩ ﻓﻴﻪ ﻟﻴﻄﻮﻑ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﺃﺩﺭﻛﻪ ﺍﻟﻤﻮﺕ‪ ،‬ﻗﻀﻰ‬
‫ﻋﻨﻪ ﻭﻟﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺆﺧﺮ ﺍﻟﺴﻌﻲ ﺇﻟﻰ ﺑﻌﺪ ﺳﺎﻋﺔ‪،‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺆﺧﺮ ﺫﻟﻚ ﺇﻟﻰ ﻏﺪ ﻳﻮﻣﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺗﻘﺪﻳﻢ ﺍﻟﺴﻌﻲ‬
‫ﻋﻠﻰ ﺍﻟﻄﻮﺍﻑ‪ .‬ﻓﺈﻥ ﻗﺪﻡ ﺳﻌﻴﻪ ﻋﻠﻰ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻮﻑ‪،‬‬

‫)‪(٢٤٠‬‬
 ‫ﺛﻢ ﻳﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ .‬ﻓﺈﻥ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﺃﺷﻮﺍﻃﺎ‪ ،‬ﺛﻢ‬
‫ﻗﻄﻌﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻭﺳﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻤﻢ‬
‫ﻃﻮﺍﻓﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺍﺳﺘﻴﻨﺎﻓﻪ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﺃﺗﻢ‬
‫ﻃﻮﺍﻓﻪ‪ ،‬ﻭﻗﺪ ﺳﻌﻰ ﺑﻌﺾ ﺍﻟﺴﻌﻲ‪ ،‬ﻗﻄﻊ ﺍﻟﺴﻌﻲ‪ ،‬ﻭﻋﺎﺩ ﻓﺘﻤﻢ‬
‫ﻃﻮﺍﻓﻪ‪ ،‬ﺛﻢ ﺗﻤﻢ ﺍﻟﺴﻌﻲ‪.‬‬
‫ﻭﺍﻟﻤﺘﻤﺘﻊ ﺇﺫﺍ ﺃﻫﻞ ﺑﺎﻟﺤﺞ‪ ،‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻄﻮﻑ ﻭﻳﺴﻌﻰ‬
‫ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺄﺗﻲ ﻣﻨﻰ‪ ،‬ﻭﻳﻘﻒ ﺑﺎﻟﻤﻮﻗﻔﻴﻦ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺷﻴﺨﺎ‬
‫ﻛﺒﻴﺮﺍ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﺃﻭ ﻣﺮﻳﻀﺎ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺓ‬
‫ﺗﺨﺎﻑ ﺍﻟﺤﻴﺾ ﻓﻴﺤﻮﻝ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺑﻬﻢ‬
‫ﺃﻥ ﻳﻘﺪﻣﻮﺍ ﻃﻮﺍﻑ ﺍﻟﺤﺞ ﻭﺍﻟﺴﻌﻲ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻤﻔﺮﺩ ﻭﺍﻟﻘﺎﺭﻥ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺑﻬﻤﺎ ﺃﻥ ﻳﻘﺪﻣﺎ ﺍﻟﻄﻮﺍﻑ‬
‫ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻴﺎ ﻋﺮﻓﺎﺕ‪.‬‬
‫ﻭﺃﻣﺎ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺇﻻ ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﻣﻨﻰ ﻣﻊ‬
‫ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﺿﺮﻭﺭﺓ ﺗﻤﻨﻌﻪ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﻜﺔ‪،‬‬
‫ﺃﻭ ﺍﻣﺮﺃﺓ ﺗﺨﺎﻑ ﺍﻟﺤﻴﺾ‪ ،‬ﺟﺎﺯ ﻟﻬﻤﺎ ﺗﻘﺪﻳﻢ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺛﻢ‬
‫ﻳﺄﺗﻴﺎﻥ ﺍﻟﻤﻮﻗﻔﻴﻦ ﻭﻣﻨﻰ‪ ،‬ﻭﻳﻘﻀﻴﺎﻥ ﺍﻟﻤﻨﺎﺳﻚ ﻭﻳﺬﻫﺒﺎﻥ ﺣﻴﺚ ﺷﺎﺀ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺗﻘﺪﻳﻢ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻌﻲ‪ .‬ﻓﻤﻦ ﻗﺪﻣﻪ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻭﺇﻥ ﻗﺪﻣﻪ ﻧﺎﺳﻴﺎ ﺃﻭ ﺳﺎﻫﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﻮﻝ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻓﻲ ﺗﻌﺪﺍﺩ ﺍﻟﻄﻮﺍﻑ‪ .‬ﻭﺇﻥ‬

‫)‪(٢٤١‬‬
‫ﺗﻮﻟﻰ ﺫﻟﻚ ﺑﻨﻔﺴﻪ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﻣﺘﻰ ﺷﻜﺎ ﺟﻤﻴﻌﺎ ﻓﻲ ﻋﺪﺩ ﺍﻟﻄﻮﺍﻑ‬
‫ﺍﺳﺘﺄﻧﻔﺎ ﻣﻦ ﺃﻭﻟﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻄﻮﻑ ﻭﻋﻠﻴﻪ ﺑﺮﻃﻠﺔ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻺﻧﺴﺎﻥ‬
‫ﺃﻥ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﺛﻼﺛﻤﺎﺋﺔ ﻭﺳﺘﻴﻦ ﺃﺳﺒﻮﻋﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻃﺎﻑ ﺛﻼﺛﻤﺎﺋﺔ ﻭﺳﺘﻴﻦ ﺷﻮﻃﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻃﺎﻑ ﻣﺎ ﺗﻴﺴﺮ ﻣﻨﻪ‪ .‬ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻄﻮﻑ ﻋﻠﻰ ﺃﺭﺑﻊ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﻃﻮﺍﻓﺎﻥ‪ :‬ﺃﺳﺒﻮﻉ ﻟﻴﺪﻳﻪ‪ ،‬ﻭﺃﺳﺒﻮﻉ ﻟﺮﺟﻠﻴﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻃﻮﺍﻓﻪ‪ ،‬ﺃﺗﻰ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻳﺼﻠﻲ‬
‫ﻓﻴﻪ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻳﻘﺮﺃ ﻓﻲ ﺍﻷﻭﻟﻰ ﻣﻨﻬﻤﺎ ﺍﻟﺤﻤﺪ ﻭ " ﻗﻞ ﻫﻮ ﺍﻟﻠﻪ ﺃﺣﺪ "‪،‬‬
‫ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺤﻤﺪ ﻭ " ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ "‪ .‬ﻭﺭﻛﻌﺘﺎ ﻃﻮﺍﻑ‬
‫ﺍﻟﻔﺮﻳﻀﺔ ﻓﺮﻳﻀﺔ ﻣﺜﻞ ﺍﻟﻄﻮﺍﻑ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ .‬ﻭﻣﻮﺿﻊ ﺍﻟﻤﻘﺎﻡ ﺣﻴﺚ‬
‫ﻫﻮ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻓﻤﻦ ﻧﺴﻲ ﻫﺎﺗﻴﻦ ﺍﻟﺮﻛﻌﺘﻴﻦ‪ ،‬ﺃﻭ ﺻﻼﻫﻤﺎ ﻓﻲ ﻏﻴﺮ‬
‫ﺍﻟﻤﻘﺎﻡ‪ ،‬ﺛﻢ ﺫﻛﺮﻫﻤﺎ‪ ،‬ﻓﻠﻴﻌﺪ ﺇﻟﻰ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻓﻠﻴﺼﻞ ﻓﻴﻪ‪ .‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﻓﻲ ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﺧﺮﺝ ﻣﻦ ﻣﻜﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻧﺴﻲ‬
‫ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﺃﻣﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ‪ ،‬ﺭﺟﻊ ﻭﺻﻠﻰ ﻋﻨﺪ ﺍﻟﻤﻘﺎﻡ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﺻﻠﻰ ﺣﻴﺚ ﺫﻛﺮ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﻓﻲ ﻣﻮﺿﻊ ﺍﻟﻤﻘﺎﻡ ﺯﺣﺎﻡ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﺧﻠﻔﻪ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺼﻼﺓ ﻫﻨﺎﻙ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺇﻥ ﻳﺼﻠﻲ ﺣﻴﺎﻟﻪ‪.‬‬
‫ﻭﻭﻗﺖ ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﺇﺫﺍ ﻓﺮﻍ ﻣﻨﻪ ﺃﻱ ﻭﻗﺖ ﻛﺎﻥ ﻣﻦ ﻟﻴﻞ‬

‫)‪(٢٤٢‬‬
 ‫ﺃﻭ ﻧﻬﺎﺭ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺃﻭ ﺑﻌﺪ ﺍﻟﻐﺪﺍﺓ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﻮﺍﻑ ﻧﺎﻓﻠﺔ‪ .‬ﻓﺈﻧﻪ ﻣﺘﻰ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﻃﺎﻑ ﺑﻌﺪ ﺍﻟﻐﺪﺍﺓ‬
‫ﺃﻭ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ ،‬ﺃﺧﺮ ﺍﻟﺼﻼﺓ ﺇﻟﻰ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺃﻭ ﺑﻌﺪ‬
‫ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻤﻐﺮﺏ‪ .‬ﻭﻣﻦ ﻧﺴﻲ ﺭﻛﻌﺘﻲ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﺃﺩﺭﻛﻪ ﺍﻟﻤﻮﺕ‬
‫ﻗﺒﻞ ﺃﻥ ﻳﻘﻀﻴﻬﺎ ﻛﺎﻥ ﻋﻠﻰ ﻭﻟﻴﻪ ﺍﻟﻘﻀﺎﺀ ﻋﻨﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﺼﻔﺎ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺴﺘﻠﻢ‬
‫ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﺃﻭﻻ‪ ،‬ﺛﻢ ﻳﺄﺗﻲ ﺯﻣﺰﻡ ﻓﻴﺸﺮﺏ ﻣﻨﻬﺎ‪ ،‬ﻭﻳﺼﺐ ﻋﻠﻰ‬
‫ﺑﺪﻧﻪ ﺩﻟﻮﺍ ﻣﻦ ﻣﺎﺋﻪ‪ .‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻟﻮ ﺍﻟﺬﻱ ﺑﺤﺬﺍﺀ ﺍﻟﺤﺠﺮ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﺼﻔﺎ‪ ،‬ﻓﻠﻴﻜﻦ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺒﺎﺏ‬
‫ﺍﻟﻤﻘﺎﺑﻞ ﻟﻠﺤﺠﺮ ﺍﻷﺳﻮﺩ ﺣﺘﻰ ﻳﻘﻄﻊ ﺍﻟﻮﺍﺩﻱ‪ .‬ﻓﺈﺫﺍ ﺻﻌﺪ ﺇﻟﻰ ﺍﻟﺼﻔﺎ‪،‬‬
‫ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﺮﻛﻦ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺤﺠﺮ‪ ،‬ﻓﺤﻤﺪ ﺍﻟﻠﻪ‬
‫ﻭﺃﺛﻨﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻛﺮ ﻣﻦ ﺁﻻﺋﻪ ﻭﺑﻼﺋﻪ ﻭﺣﺴﻦ ﻣﺎ ﺻﻨﻊ ﺑﻪ ﻣﺎ ﻗﺪﺭ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻄﻴﻞ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﺼﻔﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ‪ ،‬ﻭﻗﻒ‬
‫ﺑﺤﺴﺐ ﻣﺎ ﺗﻴﺴﺮ ﻟﻪ‪ .‬ﻭﻟﻴﻜﺒﺮ ﺍﻟﻠﻪ ﺳﺒﻌﺎ ﻭﻳﻬﻠﻠﻪ ﺳﺒﻌﺎ‪ ،‬ﻭﻳﻘﻮﻝ‪:‬‬
‫" ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻟﻪ ﺍﻟﻤﻠﻚ ﻭﻟﻪ ﺍﻟﺤﻤﺪ ﻳﺤﻴﻲ‬
‫ﻭﻳﻤﻴﺖ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﺊ ﻗﺪﻳﺮ " ﺛﻼﺙ ﻣﺮﺍﺕ‪ .‬ﺛﻢ ﻟﻴﺼﻞ ﻋﻠﻰ‬
‫ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻫﻠﻴﺪﻉ ﺑﺎ ﺩﻋﺎﺀ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﻛﺘﺎﺏ‬
‫" ﺗﻬﺬﻳﺐ ﺍﻷﺣﻜﺎﻡ " ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪ .‬ﺛﻢ ﻟﻴﻨﺤﺪﺭ ﺇﻟﻰ ﺍﻟﻤﺮﻭﺓ ﻣﺎﺷﻴﺎ ﺇﻥ‬

‫)‪(٢٤٣‬‬
 ‫ﺗﻤﻜﻦ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻨﻪ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺮﻛﺐ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﺇﻟﻰ‬
‫ﺃﻭﻝ ﺯﻗﺎﻕ ﻋﻦ ﻳﻤﻴﻨﻪ ﺑﻌﺪ ﻣﺎ ﺗﺠﺎﻭﺯ ﺍﻟﻮﺍﺩﻱ ﺇﻟﻰ ﺍﻟﻤﺮﻭﺓ‪ ،‬ﺳﻌﻰ‪ .‬ﻓﺈﺫﺍ‬
‫ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ‪ ،‬ﻛﻒ ﻋﻦ ﺍﻟﺴﻌﻲ ﻭﻣﺸﻰ ﻣﺸﻴﺎ‪ .‬ﻓﺈﺫﺍ ﺟﺎﺀ ﻣﻦ ﻋﻨﺪ‬
‫ﺍﻟﻤﺮﻭﺓ‪ ،‬ﺑﺪﺃ ﻣﻦ ﻋﻨﺪ ﺍﻟﺰﻗﺎﻕ ﺍﻟﺬﻱ ﻭﺻﻔﻨﺎﻩ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﺇﻟﻰ ﺍﻟﺒﺎﺏ‬
‫ﻗﺒﻞ ﺍﻟﺼﻔﺎ ﺑﻌﺪ ﻣﺎ ﺗﺠﺎﻭﺯ ﺍﻟﻮﺍﺩﻱ‪ ،‬ﻛﻒ ﻋﻦ ﺍﻟﺴﻌﻲ ﻭﻣﺸﻰ ﻣﺸﻴﺎ‪.‬‬
‫ﻭﺍﻟﺴﻌﻲ ﻫﻮ ﺃﻥ ﻳﺴﺮﻉ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻣﺸﻴﻪ ﺇﻥ ﻛﺎﻥ ﻣﺎﺷﻴﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺭﺍﻛﺒﺎ‪ ،‬ﺣﺮﻙ ﺩﺍﺑﺘﻪ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‬
‫ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﻓﺮﻳﻀﺔ ﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻪ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻪ‬
‫ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺣﺞ ﻟﻪ‪ .‬ﻭﻣﻦ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺴﻌﻲ ﻻ ﻏﻴﺮ‪.‬‬
‫ﻓﺈﻥ ﺧﺮﺝ ﻣﻦ ﻣﻜﺔ ﺛﻢ ﺫﻛﺮ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺳﻌﻰ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺮﺟﻮﻉ ﻭﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺮﺟﻮﻉ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﻣﺮ ﻣﻦ ﻳﺴﻌﻰ ﻋﻨﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻙ ﺍﻟﺮﻣﻞ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻳﺠﺐ ﺍﻟﺒﺪﺍﺀﺓ ﺑﺎﻟﺼﻔﺎ ﻗﺒﻞ ﺍﻟﻤﺮﻭﺓ ﻭﺍﻟﺨﺘﻢ‬
‫ﺑﺎﻟﻤﺮﻭﺓ‪ .‬ﻓﻤﻦ ﺑﺪﺃ ﺑﺎﻟﻤﺮﻭﺓ ﻗﺒﻞ ﺍﻟﺼﻔﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺴﻌﻲ ﻻ‬
‫ﻏﻴﺮ‪.‬‬
‫ﻭﺍﻟﺴﻌﻲ ﺍﻟﻤﻔﺮﻭﺽ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﺳﺒﻊ ﻣﺮﺍﺕ‪ .‬ﻓﻤﻦ ﺳﻌﻰ‬
‫ﺃﻛﺜﺮ ﻣﻨﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺳﻌﻲ ﻟﻪ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻪ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‬
‫ﺫﻟﻚ ﻧﺎﺳﻴﺎ ﺃﻭ ﺳﺎﻫﻴﺎ‪ ،‬ﻃﺮﺡ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻋﺘﺪ ﺑﺎﻟﺴﺒﻌﺔ‪ .‬ﻭﻣﻦ ﺳﻌﻰ‬
‫ﺛﻤﺎﻧﻲ ﻣﺮﺍﺕ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺪ ﺑﺪﺃ ﺑﺎﻟﺼﻔﺎ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﺃﻥ ﻳﻀﻴﻒ ﺇﻟﻴﻬﺎ‬

‫)‪(٢٤٤‬‬
 ‫ﺳﺘﺎ‪ ،‬ﻓﻌﻞ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﻥ ﻳﻘﻄﻊ‪ ،‬ﻗﻄﻊ‪ .‬ﻭﺇﻥ ﺳﻌﻰ ﺛﻤﺎﻧﻲ ﻣﺮﺍﺕ‬
‫ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﻤﺮﻭﺓ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﺴﻌﻲ‪ ،‬ﻷﻧﻪ ﺑﺪﺃ ﻣﻦ ﺍﻟﻤﺮﻭﺓ ﻭﻛﺎﻥ ﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﺒﺪﺍﺀﺓ ﺑﺎﻟﺼﻔﺎ‪ .‬ﻭﻣﻦ ﺳﻌﻰ ﺗﺴﻊ ﻣﺮﺍﺕ ﻭﻛﺎﻥ ﻋﻨﺪ‬
‫ﺍﻟﻤﺮﻭﺓ ﻓﻲ ﺍﻟﺘﺎﺳﻌﺔ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺴﻌﻲ‪ ،‬ﻷﻧﻪ ﺑﺪﺃ ﺑﻤﺎ ﺑﺪﺃ‬
‫ﺍﻟﻠﻪ ﺑﻪ‪ ،‬ﻭﺧﺘﻢ ﺑﻤﺎ ﺧﺘﻢ ﺑﻪ‪ .‬ﻭﻣﺘﻰ ﺳﻌﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻗﻞ ﻣﻦ‬
‫ﺳﺒﻊ ﻣﺮﺍﺕ ﻧﺎﺳﻴﺎ‪ ،‬ﻭﺍﻧﺼﺮﻑ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺃﻧﻪ ﻧﻘﺺ ﻣﻨﻪ ﺷﻴﺌﺎ‪،‬‬
‫ﺭﺟﻊ‪ ،‬ﻓﺘﻤﻢ ﻣﺎ ﻧﻘﺺ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻌﻠﻢ ﻛﻢ ﻧﻘﺺ ﻣﻨﻪ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺴﻌﻲ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻭﺍﻗﻊ ﺃﻫﻠﻪ ﻗﺒﻞ ﺇﺗﻤﺎﻣﻪ ﺍﻟﺴﻌﻲ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺩﻡ ﺑﻘﺮﺓ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺼﺮ ﺃﻭ ﻗﻠﻢ ﺃﻇﻔﺎﺭﻩ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺩﻡ ﺑﻘﺮﺓ ﻭﺇﺗﻤﺎﻡ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﺍﻟﺴﻌﻲ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺴﻌﻰ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﻋﻠﻰ ﻏﻴﺮ ﻭﺿﻮﺀ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻟﻮﺿﻮﺀ‬
‫ﺃﻓﻀﻞ‪.‬‬
‫ﻓﺈﺫﺍ ﺩﺧﻞ ﻭﻗﺖ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻭﺍﻻﻧﺴﺎﻥ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﻌﻲ‪،‬‬
‫ﻗﻄﻊ ﺍﻟﺴﻌﻲ‪ .‬ﻭﺻﻠﻰ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﺴﺎﺟﺪ ﻫﻨﺎﻙ‪ ،‬ﺛﻢ ﻋﺎﺩ ﻓﺘﻤﻢ‬
‫ﺍﻟﺴﻌﻲ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻠﺲ ﺍﻹﻧﺴﺎﻥ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‬
‫ﻟﻼﺳﺘﺮﺍﺣﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﻄﻊ ﺍﻟﺴﻌﻲ ﻟﻘﻀﺎﺀ ﺣﺎﺟﺔ ﻟﻪ ﺃﻭ ﻟﺒﻌﺾ‬
‫ﺇﺧﻮﺍﻧﻪ‪ ،‬ﺛﻢ ﻳﻌﻮﺩ ﻓﻴﺘﻤﻢ ﻣﺎ ﻗﻄﻊ ﻋﻠﻴﻪ‪ .‬ﻭﻣﻦ ﻧﺴﻲ ﺍﻟﺮﻣﻞ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﻟﺴﻌﻲ ﺣﺘﻰ ﻳﺠﻮﺯ ﻣﻮﺿﻌﻪ‪ ،‬ﺛﻢ ﺫﻛﺮ‪ ،‬ﻓﻠﻴﺮﺟﻊ ﺍﻟﻘﻬﻘﺮﻱ ﺇﻟﻰ‬
‫ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻣﻞ ﻓﻴﻪ‬
‫ﻭﻣﺘﻰ ﻓﺮﻍ ﻣﻦ ﺍﻟﺴﻌﻲ ﻗﺼﺮ‪ .‬ﻓﺈﺫﺍ ﻗﺼﺮ‪ ،‬ﺃﺣﻞ ﻣﻦ ﻛﻞ ﺷﺊ‬

‫)‪(٢٤٥‬‬
 ‫ﺃﺣﺮﻡ ﻣﻨﻪ‪ .‬ﻭﺃﺩﻧﻰ ﺍﻟﺘﻘﺼﻴﺮ ﺃﻥ ﻳﻘﺺ ﺃﻇﻔﺎﺭﻩ‪ ،‬ﻭﻳﺠﺰ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺷﻌﺮ ﺭﺃﺳﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺴﻴﺮﺍ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺤﻠﻖ ﺭﺃﺳﻪ‬
‫ﻛﻠﻪ‪ .‬ﻓﺈﻥ ﻓﻌﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﻳﻬﺮﻳﻘﻪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪،‬‬
‫ﺃﻣﺮ ﺍﻟﻤﻮﺳﻰ ﻋﻠﻰ ﺭﺃﺳﻪ ﺣﻴﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺤﻠﻖ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺣﻠﻘﻪ‬
‫ﻣﺘﻌﻤﺪﺍ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺣﻠﻘﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻧﺴﻲ‬
‫ﺍﻟﺘﻘﺼﻴﺮ ﺣﺘﻰ ﻳﻬﻞ ﺑﺎﻟﺤﺞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﻳﻬﺮﻳﻘﻪ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺘﻤﺘﻊ ﺃﻥ ﻻ ﻳﻠﺒﺲ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻳﺘﺸﺒﻪ ﺑﺎﻟﻤﺤﺮﻣﻴﻦ‬
‫ﻣﻦ ﺑﻌﺪ ﺇﺣﻼﻟﻪ ﻗﺒﻞ ﺍﻻﺣﺮﺍﻡ ﺑﺎﻟﺤﺞ ﻧﺪﺑﺎ ﻭﺍﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻓﺈﻥ‬
‫ﻟﺒﺴﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻣﺄﺛﻮﻣﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺟﺎﻣﻊ ﺍﻟﺮﺟﻞ ﻗﺒﻞ ﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ ﺇﻥ ﻛﺎﻥ‬
‫ﻣﻮﺳﺮﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻮﺳﻄﺎ‪ ،‬ﻓﺒﻘﺮﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻘﻴﺮﺍ‪ ،‬ﻓﺸﺎﺓ‪.‬‬
‫ﻭﻣﻦ ﻗﺒﻞ ﺍﻣﺮﺃﺗﻪ ﻗﺒﻞ ﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺑﻤﻮﺍﻗﻌﺔ ﺍﻟﻨﺴﺎﺀ ﺑﻌﺪ ﺍﻟﺘﻘﺼﻴﺮ ﻭﺷﻢ ﺍﻟﻄﻴﺐ ﻭﻓﻌﻞ ﺟﻤﻴﻊ ﻣﺎ ﻛﺎﻥ‬
‫ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﻓﻲ ﺣﺎﻝ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﺇﻻ ﺍﻟﺼﻴﺪ ﺧﺎﺻﺔ‪ ،‬ﻷﻧﻪ ﻓﻲ ﺍﻟﺤﺮﻡ‪.‬‬
‫ﻭﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﻣﺎ ﺻﻴﺪ ﻭﺫﺑﺢ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﺮﻡ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺘﻤﺘﻊ ﺑﺎﻟﻌﻤﺮﺓ ﺇﻟﻰ ﺍﻟﺤﺞ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﻣﻜﺔ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﻘﻀﻲ ﻣﻨﺎﺳﻜﻪ ﻛﻠﻬﺎ ﺇﻻ ﻟﻀﺮﻭﺭﺓ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ‪،‬‬
‫ﺧﺮﺝ ﺇﻟﻰ ﺣﻴﺚ ﻻ ﻳﻔﻮﺗﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﻳﺨﺮﺝ ﻣﺤﺮﻣﺎ ﺑﺎﻟﺤﺞ‪ .‬ﻓﺈﻥ‬
‫ﺃﻣﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻭﺇﻻ ﻣﻀﻰ ﺇﻟﻰ ﻋﺮﻓﺎﺕ‪ .‬ﻓﺈﻥ ﺧﺮﺝ ﺑﻐﻴﺮ‬
‫ﺇﺣﺮﺍﻡ ﺛﻢ ﻋﺎﺩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻮﺩﻩ ﻓﻲ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ ﺧﺮﺝ ﻓﻴﻪ‪ ،‬ﻟﻢ‬

‫)‪(٢٤٦‬‬
 ‫ﻳﻀﺮﻩ ﺃﻥ ﻳﺪﺧﻞ ﻣﻜﺔ ﺑﻐﻴﺮ ﺇﺣﺮﺍﻡ‪ ،‬ﻓﺈﻥ ﺩﺧﻞ ﻓﻲ ﻏﻴﺮ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ‬
‫ﺧﺮﺝ ﻓﻴﻪ‪ ،‬ﺩﺧﻠﻬﺎ ﻣﺤﺮﻣﺎ ﺑﺎﻟﻌﻤﺮﺓ ﺇﻟﻰ ﺍﻟﺤﺞ‪ ،‬ﻭﺗﻜﻮﻥ ﻋﻤﺮﺗﻪ‬
‫ﺍﻷﺧﻴﺮﺓ ﻫﻲ ﺍﻟﺘﻲ ﻳﺘﻤﺘﻊ ﺑﻬﺎ ﺇﻟﻰ ﺍﻟﺤﺞ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺪﺧﻞ ﻣﻜﺔ ﺇﻻ ﻣﺤﺮﻣﺎ ﺃﻱ ﻭﻗﺖ ﻛﺎﻥ‪.‬‬
‫ﻭﻗﺪ ﺭﺧﺺ ﻟﻠﻤﺮﻳﺾ ﻭﺍﻟﺤﻄﺎﺑﺔ ﺩﺧﻮﻟﻬﺎ ﻣﻦ ﻏﻴﺮ ﺇﺣﺮﺍﻡ‪.‬‬
‫ﺑﺎﺏ ﺍﻻﺣﺮﺍﻡ ﻟﻠﺤﺞ‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺤﺮﻡ ﻟﻠﺤﺞ‪ ،‬ﻓﻠﻴﻜﻦ ﺫﻟﻚ ﻋﻨﺪ ﺯﻭﺍﻝ‬
‫ﺍﻟﺸﻤﺲ ﺑﻌﺪ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻔﺮﺿﻴﻦ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﻏﺴﻞ‪ .‬ﻫﺬﺍ ﺇﺫﺍ‬
‫ﺗﻤﻜﻦ ﻣﻨﻪ ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻭﻗﺖ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺤﺮﻡ‬
‫ﺑﻘﻴﺔ ﻧﻬﺎﺭﻩ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪ .‬ﻭﻣﺘﻰ ﺩﺧﻞ ﺍﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﺇﻟﻰ ﻣﻜﺔ‬
‫ﻃﺎﻑ ﻭﺳﻌﻰ ﻭﻗﺼﺮ ﻭﺃﺣﻞ‪ ،‬ﺛﻢ ﻋﻘﺪ ﺍﻻﺣﺮﺍﻡ ﻟﻠﺤﺞ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻠﺤﻖ‬
‫ﻣﻜﺔ ﺇﻻ ﻟﻴﻠﺔ ﻋﺮﻓﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﺩﺧﻠﻬﺎ‬
‫ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺤﻞ ﺃﻳﻀﺎ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﻓﺈﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻘﺪ ﻓﺎﺗﺘﻪ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺠﺔ ﻣﻔﺮﺩﺓ‪.‬‬
‫ﻫﺬﺍ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻳﻠﺤﻖ ﻋﺮﻓﺎﺕ‪ .‬ﻓﺈﻥ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻧﻪ ﻻ‬
‫ﻳﻠﺤﻘﻬﺎ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺤﻞ‪ ،‬ﺑﻞ ﻳﻘﻴﻢ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﻳﺠﻌﻞ‬
‫ﺣﺠﺘﻪ ﻣﻔﺮﺩﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﻓﻠﻴﻐﺘﺴﻞ ﻭﻟﻴﺘﻨﻈﻒ‪ ،‬ﻭﻳﺰﻳﻞ ﺍﻟﺸﻌﺮ ﻣﻦ‬
‫ﺭﺃﺳﻪ‪ ،‬ﻭﻳﺄﺧﺬ ﻣﻦ ﺷﺎﺭﺑﻪ‪ ،‬ﻭﻳﻘﻠﻢ ﺃﻇﻔﺎﺭﻩ‪ ،‬ﻭﻳﻔﻌﻞ ﺟﻤﻴﻊ ﻣﺎ‬

‫)‪(٢٤٧‬‬
 ‫ﻓﻌﻠﻪ ﻋﻨﺪ ﺍﻻﺣﺮﺍﻡ ﺍﻷﻭﻝ‪ .‬ﺛﻢ ﻟﻴﻠﺒﺲ ﺛﻮﺑﻲ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﻟﻴﺪﺧﻞ‬
‫ﺍﻟﻤﺴﺠﺪ ﺣﺎﻓﻴﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗﺎﺭ‪ .‬ﻭﻟﻴﺼﻞ ﺭﻛﻌﺘﻴﻦ ﻋﻨﺪ‬
‫ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﺤﺠﺮ‪ .‬ﻭﺇﻥ ﺻﻠﻰ ﺳﺖ‬
‫ﺭﻛﻌﺎﺕ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﺇﻥ ﺻﻠﻰ ﻓﺮﻳﻀﺔ ﺍﻟﻈﻬﺮ‪ ،‬ﺛﻢ‬
‫ﺃﺣﺮﻡ ﻓﻲ ﺩﺑﺮﻫﺎ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﺃﻓﻀﻞ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﻳﺤﺮﻡ ﻣﻨﻬﺎ‬
‫ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻣﻦ ﻋﻨﺪ ﺍﻟﻤﻘﺎﻡ‪ .‬ﻓﻤﻦ ﺃﺣﺮﻡ ﻣﻦ ﻏﻴﺮ‬
‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﺻﻠﻰ ﺭﻛﻌﺘﻲ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﺃﺣﺮﻡ ﺑﺎﻟﺤﺞ ﻣﻔﺮﺩﺍ‪ ،‬ﻭﻳﺪﻋﻮﺍ‬
‫ﺑﺎﻟﺪﻋﺎﺀ ﻛﻤﺎ ﻛﺎﻥ ﻳﺪﻋﻮﺍ ﻋﻨﺪ ﺍﻻﺣﺮﺍﻡ ﺍﻷﻭﻝ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺬﻛﺮ‬
‫ﺍﻟﺤﺞ ﻣﻔﺮﺩﺍ‪ ،‬ﻷﻥ ﻋﻤﺮﺗﻪ ﻗﺪ ﻣﻀﺖ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎﺷﻴﺎ‪ ،‬ﻟﺒﻰ ﻣﻦ‬
‫ﻣﻮﺿﻌﻪ ﺍﻟﺬﻱ ﺻﻠﻰ ﻓﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺭﺍﻛﺒﺎ‪ ،‬ﻟﺒﻰ ﺇﺫﺍ ﻧﻬﺾ ﺑﻪ‬
‫ﺑﻌﻴﺮﻩ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﺇﻟﻰ ﺍﻟﺮﺩﻡ‪ ،‬ﻭﺃﺷﺮﻑ ﻋﻠﻰ ﺍﻷﺑﻄﺢ‪ ،‬ﺭﻓﻊ ﺻﻮﺗﻪ‬
‫ﺑﺎﻟﺘﻠﺒﻴﺔ‪ ،‬ﺛﻢ ﻟﻴﺨﺮﺝ ﺇﻟﻰ ﻣﻨﻰ‪ .‬ﻭﻳﻜﻮﻥ ﺗﻠﺒﻴﺘﻪ ﺇﻟﻰ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‬
‫ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ‪ .‬ﻓﺈﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻗﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺳﻬﺎ ﻓﻲ ﺣﺎﻝ ﺍﻻﺣﺮﺍﻡ ﻓﺄﺣﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ‪ ،‬ﻋﻤﻞ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﺃﺣﺮﻡ ﺑﺎﻟﺤﺞ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﺫﺍ ﺃﺣﺮﻡ ﺑﺎﻟﺤﺞ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻪ ﺃﻥ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﺇﻟﻰ ﺃﻥ ﻳﺮﺟﻊ ﻣﻦ ﻣﻨﻰ‪ .‬ﻓﺈﻥ ﺳﻬﺎ ﻓﻄﺎﻑ‬
‫ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻟﻢ ﻳﻨﺘﻘﺾ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻌﻘﺪﻩ ﺑﺘﺠﺪﻳﺪ‬
‫ﺍﻟﺘﻠﺒﻴﺔ‪ .‬ﻭﻣﻦ ﻧﺴﻲ ﺍﻻﺣﺮﺍﻡ ﺑﺎﻟﺤﺞ ﺇﻟﻰ ﺃﻥ ﻳﺤﺼﻞ ﺑﻌﺮﻓﺎﺕ‪ ،‬ﺟﺪﺩ‬
‫ﺍﻻﺣﺮﺍﻡ ﺑﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﺣﺘﻰ ﻳﺮﺟﻊ ﺇﻟﻰ‬

‫)‪(٢٤٨‬‬
 ‫ﺑﻠﺪﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻗﻀﻰ ﻣﻨﺎﺳﻜﻪ ﻛﻠﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﺑﺎﺏ ﻧﺰﻭﻝ ﻣﻨﻰ‬
‫ﻳﺴﺘﺤﺐ ﻟﻤﻦ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﻣﻨﻰ‪ ،‬ﺃﻻ ﻳﺨﺮﺝ ﻣﻦ ﻣﻜﺔ ﺣﺘﻰ‬
‫ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﺑﻬﺎ‪ ،‬ﺛﻢ ﻳﺨﺮﺝ ﺇﻟﻰ ﻣﻨﻰ‪ ،‬ﺇﻻ ﺍﻹﻣﺎﻡ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺍﻟﺘﺮﻭﻳﺔ ﺑﻤﻨﻰ‪،‬‬
‫ﻭﻳﻘﻴﻢ ﺑﻬﺎ ﺇﻟﻰ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﺛﻢ ﻳﻌﺪﻭﺍ ﺇﻟﻰ‬
‫ﻋﺮﻓﺎﺕ‪ .‬ﻓﺈﺫﺍ ﺍﺿﻄﺮ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻼ‬
‫ﻳﺨﺎﻑ ﺃﻻ ﻳﻠﺤﻖ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺷﻴﺨﺎ ﻛﺒﻴﺮﺍ‪ ،‬ﺃﻭ ﻳﺨﺎﻑ ﺍﻟﺰﺣﺎﻡ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﻌﺠﻞ ﻛﻬﺒﻞ؟ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ‪.‬‬
‫ﻓﺈﺫﺍ ﺗﻮﺟﻪ ﺇﻟﻰ ﻣﻨﻰ ﻓﻠﻴﻘﻞ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﻳﺎﻙ ﺃﺭﺟﻮ ﻭﺇﻳﺎﻙ ﺍﺩﻋﻮﺍ‪.‬‬
‫ﻓﺒﻠﻐﻨﻲ ﺃﻣﻠﻲ‪ ،‬ﻭﺃﺻﻠﺢ ﻟﻲ ﻋﻤﻠﻲ "‪ .‬ﻓﺈﺫﺍ ﻧﺰﻝ ﻣﻨﻰ ﻓﻠﻴﻘﻞ‪ " :‬ﺍﻟﻠﻬﻢ‬
‫ﻫﺬﻩ ﻣﻨﻰ‪ ،‬ﻭﻫﻲ ﻣﻤﺎ ﻣﻨﻨﺖ ﺑﻪ ﻋﻠﻴﻨﺎ ﻣﻦ ﺍﻟﻤﻨﺎﺳﻚ‪ .‬ﻓﺄﺳﺄﻟﻚ ﺃﻥ‬
‫ﺗﻤﻦ ﻋﻠﻲ ﺑﻤﺎ ﻣﻨﻨﺖ ﺑﻪ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻚ‪ .‬ﻓﺈﻧﻤﺎ ﺃﻧﺎ ﻋﺒﺪﻙ ﻭﻓﻲ‬
‫ﻗﺒﻀﺘﻚ‪ " .‬ﻭﺣﺪ ﻣﻨﻰ ﻣﻦ ﺍﻟﻌﻘﺒﺔ ﺇﻟﻰ ﻭﺍﺩﻱ ﻣﺤﺴﺮ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻐﺪﻭ ﺇﻟﻰ ﻋﺮﻓﺎﺕ‬
‫ﻳﺴﺘﺤﺐ ﻟﻺﻣﺎﻡ ﺃﻥ ﻻ ﻳﺨﺮﺝ ﻣﻦ ﻣﻨﻰ ﺇﻻ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ‪ .‬ﻭﻣﻦ ﻋﺪﺍ ﺍﻹﻣﺎﻡ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺨﺮﻭﺝ ﺑﻌﺪ ﺃﻥ ﻳﺼﻠﻲ‬
‫ﺍﻟﻔﺠﺮ ﺑﻬﺎ‪ ،‬ﻭﻣﻮﺳﻊ ﻟﻪ ﺃﻳﻀﺎ ﺇﻟﻰ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ‬

‫)‪(٢٤٩‬‬
 ‫ﺃﻥ ﻳﺠﻮﺯ ﻭﺍﺩﻱ ﻣﺤﺴﺮ ﺇﻻ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ .‬ﻭﻣﻦ ﺍﺿﻄﺮ ﺇﻟﻰ‬
‫ﺍﻟﺨﺮﻭﺝ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﻭﻳﺼﻠﻲ ﻓﻲ‬
‫ﺍﻟﻄﺮﻳﻖ‪ .‬ﻓﺈﺫﺍ ﺗﻮﺟﻪ ﺇﻟﻰ ﻋﺮﻓﺎﺕ‪ ،‬ﻓﻠﻴﻘﻞ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻳﺎﻙ ﻗﺼﺪﺕ ﻭﺇﻳﺎﻙ‬
‫ﺍﻋﺘﻤﺪﺕ ﻭﻭﺟﻬﻚ ﺃﺭﺩﺕ‪ .‬ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﺒﺎﺭﻙ ﻟﻲ ﻓﻲ ﺭﺣﻠﻲ‪ ،‬ﻭﺃﻥ‬
‫ﺗﻘﻀﻲ ﻟﻲ ﺣﺎﺟﺘﻲ‪ ،‬ﻭﺃﻥ ﺗﺠﻌﻠﻨﻲ ﻣﻤﻦ ﺗﺒﺎﻫﻲ ﺑﻪ ﺍﻟﻴﻮﻡ ﻣﻦ ﻫﻮ‬
‫ﺃﻓﻀﻞ ﻣﻨﻲ "‪ .‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺗﻠﺒﻴﺘﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺇﻟﻰ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‬
‫ﻓﺈﺫﺍ ﺯﺍﻟﺖ‪ ،‬ﺍﻏﺘﺴﻞ ﻭﺻﻠﻰ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺟﻤﻴﻌﺎ‪ ،‬ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‪،‬‬
‫ﺛﻢ ﻳﻘﻒ ﺑﺎﻟﻤﻮﻗﻒ ﻭﻳﺪﻋﻮ ﻟﻨﻔﺴﻪ ﻭﻟﻮﺍﻟﺪﻳﻪ ﻭﻻﺧﻮﺍﻧﻪ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬
‫ﻭﺍﻷﺩﻋﻴﺔ ﻓﻲ ﺫﻟﻚ ﻛﺜﻴﺮﺓ ﻟﻢ ﻧﻮﺭﺩﻫﺎ ﻫﻬﻨﺎ ﻣﺨﺎﻓﺔ ﺍﻟﺘﻄﻮﻳﻞ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻀﺮﺏ ﺍﻹﻧﺴﺎﻥ ﺧﺒﺎﺀﻩ ﺑﻨﻤﺮﺓ‪ ،‬ﻭﻫﻲ ﺑﻄﻦ‬
‫ﻋﺮﻧﺔ ﺩﻭﻥ ﺍﻟﻤﻮﻗﻒ ﻭﺩﻭﻥ ﻋﺮﻓﺔ‪ .‬ﻭﺣﺪ ﻋﺮﻓﺔ ﻣﻦ ﺑﻄﻦ ﻋﺮﻧﺔ ﻭﺛﻮﻳﺔ‬
‫ﻭﻧﻤﺮﺓ ﺇﻟﻰ ﺫﻱ ﺍﻟﻤﺠﺎﺯ‪ .‬ﻭﻻ ﻳﺮﺗﻔﻊ ﺇﻟﻰ ﺍﻟﺠﺒﻞ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‬
‫ﺇﻟﻰ ﺫﻟﻚ‪ .‬ﻭﻳﻜﻮﻥ ﻭﻗﻮﻓﻪ ﻋﻠﻰ ﺍﻟﺴﻬﻞ‪ .‬ﻭﻻ ﻳﺘﺮﻙ ﺧﻠﻼ ﺇﻥ ﻭﺟﺪﻩ‪،‬‬
‫ﺇﻻ ﺳﺪﻩ ﺑﻨﻔﺴﻪ ﻭﺭﺣﻠﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻮﻗﻮﻑ ﺗﺤﺖ ﺍﻷﺭﺍﻙ ﻭﻻ ﻓﻲ‬
‫ﻧﻤﺮﺓ ﻭﻻ ﻓﻲ ﺛﻮﻳﺔ ﻭﻻ ﻓﻲ ﺫﻱ ﺍﻟﻤﺠﺎﺯ‪ .‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺿﻊ ﻟﻴﺴﺖ ﻣﻦ‬
‫ﻋﺮﻓﺎﺕ‪ .‬ﻓﻤﻦ ﻭﻗﻒ ﺑﻬﺎ‪ ،‬ﻓﻼ ﺣﺞ ﻟﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻨﺰﻭﻝ ﻓﻴﻬﺎ‪،‬‬
‫ﻏﻴﺮ ﺃﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﺟﺎﺀ ﺇﻟﻰ ﺍﻟﻤﻮﻗﻒ ﻓﻮﻗﻒ ﻫﻨﺎﻙ‪.‬‬

‫)‪(٢٥٠‬‬
 ‫ﺑﺎﺏ ﺍﻹﻓﺎﺿﺔ ﻣﻦ ﻋﺮﻓﺎﺕ ﻭﺍﻟﻮﻗﻮﻑ ﺑﺎﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‬
‫ﻭﻧﺰﻭﻝ ﻣﻨﻰ‬
‫ﺇﺫﺍ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ ﻓﻠﻴﻔﺾ ﺍﻟﺤﺎﺝ ﻣﻦ ﻋﺮﻓﺎﺕ‬
‫ﺇﻟﻰ ﺍﻟﻤﺰﺩﻟﻔﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻹﻓﺎﺿﺔ ﻗﺒﻞ ﻏﻴﺒﻮﺑﺔ ﺍﻟﺸﻤﺲ‪ .‬ﻓﻤﻦ‬
‫ﺃﻓﺎﺽ ﻗﺒﻞ ﻣﻐﻴﺒﻬﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺪﻧﺔ‪ ،‬ﻳﻨﺤﺮﻫﺎ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‬
‫ﺑﻤﻨﻰ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ‪ ،‬ﺻﺎﻡ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ ﺇﻣﺎ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﺇﺫﺍ‬
‫ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺇﻓﺎﺿﺘﻪ ﻗﺒﻞ ﻣﻐﻴﺐ ﺍﻟﺸﻤﺲ ﻋﻠﻰ‬
‫ﻃﺮﻳﻖ ﺍﻟﺴﻬﻮ ﺃﻭ ﻳﻜﻮﻥ ﺟﺎﻫﻼ ﺑﺄﻥ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻔﻴﺾ‪ ،‬ﻓﻠﻴﻘﻞ‪ " :‬ﺍﻟﻠﻬﻢ ﻻ ﺗﺠﻌﻠﻪ ﺁﺧﺮ ﺍﻟﻌﻬﺪ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻒ‪ ،‬ﻭﺍﺭﺯﻗﻨﻴﻪ ﺃﺑﺪﺍ ﻣﺎ ﺃﺑﻘﻴﺘﻨﻲ‪ ،‬ﻭﺍﻗﻠﺒﻨﻲ ﺍﻟﻴﻮﻡ‬
‫ﻣﻔﻠﺤﺎ ﻣﻨﺠﺤﺎ ﻣﺴﺘﺠﺎﺑﺎ ﻟﻲ ﻣﺮﺣﻮﻣﺎ ﻣﻐﻔﻮﺭﺍ ﻟﻲ ﺑﺄﻓﻀﻞ ﻣﺎ ﻳﻨﻘﻠﺐ‬
‫ﺑﻪ ﺍﻟﻴﻮﻡ ﺃﺣﺪ ﻣﻦ ﻭﻓﺪﻙ ﻋﻠﻴﻚ‪ .‬ﻭﺃﻋﻄﻨﻲ ﺃﻓﻀﻞ ﻣﺎ ﺃﻋﻄﻴﺖ ﺃﺣﺪﺍ‬
‫ﻣﻨﻬﻢ ﻣﻦ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺒﺮﻛﺔ ﻭﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﺮﺿﻮﺍﻥ ﻭﺍﻟﻤﻐﻔﺮﺓ‪ .‬ﻭﺑﺎﺭﻙ ﻟﻲ‬
‫ﻓﻴﻤﺎ ﺃﺭﺟﻊ ﺇﻟﻴﻪ ﻣﻦ ﻣﺎﻝ ﺃﻭ ﺃﻫﻞ ﺃﻭ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ‪ .‬ﻭﺑﺎﺭﻙ ﻟﻬﻢ‬
‫ﻓﻲ "‪.‬‬
‫ﻭﺍﻗﺘﺼﺮ ﻓﻲ ﺍﻟﺴﻴﺮ ﻭﺳﺮ ﺳﻴﺮﺍ ﺟﻤﻴﻼ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺇﻟﻰ ﺍﻟﻜﺜﻴﺐ‬
‫ﺍﻷﺣﻤﺮ ﻋﻦ ﻳﻤﻴﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﻘﻞ‪ " :‬ﺍﻟﻠﻬﻢ ﺍﺭﺣﻢ ﻣﻮﻗﻔﻲ‪ ،‬ﻭﺯﺩ‬
‫ﻓﻲ ﻋﻤﻠﻲ‪ ،‬ﻭﺳﻠﻢ ﻟﻲ ﺩﻳﻨﻲ‪ ،‬ﻭﺗﻘﺒﻞ ﻣﻨﺎﺳﻜﻲ "‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﺍﻟﻤﻐﺮﺏ‬

‫)‪(٢٥١‬‬
 ‫ﻭﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﺇﻻ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ‪ .‬ﻭﺇﻥ ﺫﻫﺐ ﻣﻦ ﺍﻟﻠﻴﻞ ﺭﺑﻌﻪ ﺃﻭ ﺛﻠﺜﻪ‪.‬‬
‫ﻓﺈﻥ ﻋﺎﻗﻪ ﻋﺎﺋﻖ ﻋﻦ ﺍﻟﻤﺠﺊ ﺇﻟﻰ ﺍﻟﻤﺰﺩﻟﻔﺔ ﺇﻟﻰ ﺃﻥ ﻳﺬﻫﺐ ﻣﻦ ﺍﻟﻠﻴﻞ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻤﻐﺮﺏ ﻓﻲ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺫﻟﻚ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺼﻼﺗﻴﻦ ﺑﺎﻟﻤﺰﺩﻟﻔﺔ‬
‫ﺑﺄﺫﺍﻥ ﻭﺍﺣﺪ ﻭﺇﻗﺎﻣﺘﻴﻦ‪ .‬ﻭﻻ ﻳﺼﻠﻲ ﺑﻴﻨﻬﻤﺎ ﻧﻮﺍﻓﻞ‪ ،‬ﺑﻞ ﻳﺆﺧﺮ‬
‫ﻧﻮﺍﻓﻞ ﺍﻟﻤﻐﺮﺏ ﺇﻟﻰ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ .‬ﻭﺇﻥ ﻓﺼﻞ ﺑﻴﻦ ﺍﻟﻔﺮﺿﻴﻦ‬
‫ﺑﺎﻟﻨﻮﺍﻓﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻣﺄﺛﻮﻣﺎ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺣﺪ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﺎﺯﻣﻴﻦ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺽ ﻭﺇﻟﻰ ﻭﺍﺩﻱ‬
‫ﻣﺤﺴﺮ‪ .‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻒ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻓﻴﻤﺎ ﺑﻴﻦ ﺫﻟﻚ‪ .‬ﻓﺈﻥ‬
‫ﺿﺎﻕ ﻋﻠﻴﻪ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺮﺗﻔﻊ ﺇﻟﻰ ﺍﻟﺠﺒﻞ‪ .‬ﻓﺈﺫﺍ ﺃﺻﺒﺢ‬
‫ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﺻﻠﻰ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻭﻗﻒ ﻟﻠﺪﻋﺎﺀ‪ ،‬ﺇﻥ ﺷﺎﺀ ﻗﺮﻳﺒﺎ ﻣﻦ‬
‫ﺍﻟﺠﺒﻞ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻓﻲ ﻣﻮﺿﻌﻪ ﺍﻟﺬﻱ ﺑﺎﺕ ﻓﻴﻪ‪ .‬ﻭﻟﻴﺤﻤﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‬
‫ﻭﻟﻴﺜﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺬﻛﺮ ﻣﻦ ﺁﻻﺋﻪ ﻭﺣﺴﻦ ﺑﻼﺋﻪ ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻠﺼﺮﻭﺭﺓ ﺃﻥ‬
‫ﻳﻄﺄ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻻ ﻳﺘﺮﻛﻪ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺒﻴﻞ‬
‫ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺑﻘﻠﻴﻞ‪ ،‬ﺭﺟﻊ ﺇﻟﻰ ﻣﻨﻰ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻭﺍﺩﻱ ﻣﺤﺴﺮ‬
‫ﺇﻻ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﺸﻌﺮ ﺇﻻ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‬
‫ﻭﺇﻥ ﺃﺧﺮ ﻏﻴﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺨﺮﻭﺝ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻟﻢ ﻳﻜﻦ ﺑﻪ‬
‫ﺑﺄﺱ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪.‬‬

‫)‪(٢٥٢‬‬
 ‫ﻓﺈﻥ ﺧﺮﺝ ﻗﺒﻞ ﻃﻠﻮﻋﻪ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺧﺮﻭﺟﻪ ﻧﺎﺳﻴﺎ ﺃﻭ ﺳﺎﻫﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﺮﺧﺺ ﻟﻠﻤﺮﺃﺓ‬
‫ﻭﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳﺨﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺃﻥ ﻳﻔﻴﻀﺎ ﺇﻟﻰ ﻣﻨﻰ ﻗﺒﻞ ﻃﻠﻮﻉ‬
‫ﺍﻟﻔﺠﺮ‪.‬‬
‫ﻓﺈﺫﺍ ﺑﻠﻎ ﻭﺍﺩﻱ ﻣﺤﺴﺮ‪ ،‬ﻭﻫﻮ ﻭﺍﺩ ﻋﻈﻴﻢ ﺑﻴﻦ ﺟﻤﻊ ﻭﻣﻨﻰ‪،‬‬
‫ﻭﻫﻮ ﺇﻟﻰ ﻣﻨﻰ ﺃﻗﺮﺏ‪ ،‬ﻓﻠﻴﺴﻊ ﻓﻴﻪ ﺣﺘﻰ ﻳﺠﺎﻭﺯﻩ‪ .‬ﻭﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ‬
‫ﺳﻠﻢ ﻋﻬﺪﻱ‪ ،‬ﻭﺍﻗﺒﻞ ﺗﻮﺑﺘﻲ‪ ،‬ﻭﺃﺟﺐ ﺩﻋﻮﺗﻲ‪ ،‬ﻭﺍﺧﻠﻔﻨﻲ ﻓﻴﻤﻦ‬
‫ﺗﺮﻛﺖ ﺑﻌﺪﻱ‪ .‬ﻓﺈﻥ ﺗﺮﻙ ﺍﻟﺴﻌﻲ ﻓﻲ ﻭﺍﺩﻱ ﻣﺤﺴﺮ‪ ،‬ﻓﻠﻴﺮﺟﻊ‬
‫ﻭﻟﻴﺴﻊ ﻓﻴﻪ‪ ،‬ﺇﻥ ﺗﻤﻜﻦ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺄﺧﺬ ﺣﺼﻰ ﺍﻟﺠﻤﺎﺭ ﻣﻦ ﺟﻤﻊ‪ .‬ﻭﺇﻥ ﺃﺧﺬﻩ ﻣﻦ‬
‫ﻣﻨﻰ ﺃﻭ ﻣﻦ ﺑﻌﺾ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻳﺠﻮﺯ ﺃﺧﺬ ﺣﺼﻰ‬
‫ﺍﻟﺠﻤﺎﺭ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺤﺮﻡ ﺳﻮﻯ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﻭﻣﺴﺠﺪ ﺍﻟﺨﻴﻒ ﻭﻣﻦ‬
‫ﺣﺼﻰ ﺍﻟﺠﻤﺎﺭ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﺧﺬ ﺍﻟﺤﺼﻰ ﻣﻦ ﻏﻴﺮ ﺍﻟﺤﺮﻡ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺃﻥ ﻳﺮﻣﻲ ﺍﻟﺠﻤﺎﺭ ﺇﻻ ﺑﺎﻟﺤﺼﻰ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ ﺗﻜﻮﻥ ﺻﻤﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﺑﺮﺷﺎ ﻭﻳﻜﻮﻥ ﻗﺪﺭﻫﺎ ﻣﺜﻞ ﺍﻷﻧﻤﻠﺔ ﻣﻨﻘﻄﺔ ﻛﺤﻠﻴﺔ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﻜﺴﺮ ﻣﻦ ﺍﻟﺤﺼﻰ ﺷﺊ ﺑﻞ ﻳﻠﺘﻘﻂ ﺑﻌﺪﺩ ﻣﺎ ﻳﺤﺘﺎﺝ‬
‫ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻻ ﻳﺮﻣﻲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺠﻤﺎﺭ ﺇﻻ ﻋﻠﻰ ﻃﻬﺮ‪ .‬ﻓﺈﻥ‬
‫ﺭﻣﺎﻫﺎ ﻋﻠﻰ ﻏﻴﺮ ﻃﻬﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺭﻣﻲ ﺍﻟﺠﻤﺎﺭ‬

‫)‪(٢٥٣‬‬
 ‫ﻓﻠﻴﺮﻣﻬﺎ ﺣﺬﻓﺎ‪ :‬ﻳﻀﻊ ﻛﻞ ﺣﺼﺎﺓ ﻣﻨﻬﺎ ﻋﻠﻰ ﺑﻄﻦ ﺇﺑﻬﺎﻣﻪ‪ ،‬ﻭﻳﺪﻓﻌﻬﺎ‬
‫ﺑﻈﻔﺮ ﺍﻟﺴﺒﺎﺑﺔ‪ ،‬ﻭﻳﺮﻣﻴﻬﺎ ﻣﻦ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻱ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﻣﻲ ﻳﻮﻡ‬
‫ﺍﻟﻨﺤﺮ ﺍﻟﺠﻤﺮﺓ ﺍﻟﻘﺼﻮﻯ ﺑﺴﺒﻊ ﺣﺼﻴﺎﺕ ﻳﺮﻣﻴﻬﺎ ﻣﻦ ﻗﺒﻞ ﻭﺟﻬﻬﺎ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺠﻤﺮﺓ ﻗﺪﺭ ﻋﺸﺮﺓ ﺃﺫﺭﻉ ﺇﻟﻰ‬
‫ﺧﻤﺲ ﻋﺸﺮ ﺫﺍﺭﻋﺎ‪ ،‬ﻭﻳﻘﻮﻝ ﺣﻴﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﻣﻲ ﺍﻟﺤﺼﻲ‪ " :‬ﺍﻟﻠﻬﻢ‬
‫ﻫﺆﻻﺀ ﺣﺼﻴﺎﺗﻲ ﻓﺄﺣﺼﻬﻦ ﻟﻲ ﻭﺍﺭﻓﻌﻬﻦ ﻓﻲ ﻋﻤﻠﻲ "‪ .‬ﻭﻳﻘﻮﻝ ﻣﻊ‬
‫ﻛﻞ ﺣﺼﺎﺓ‪ " :‬ﺍﻟﻠﻬﻢ ﺍﺩﺣﺮ ﻋﻨﻲ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﺍﻟﻠﻬﻢ ﺗﺼﺪﻳﻘﺎ ﺑﻜﺘﺎﺑﻚ‬
‫ﻭﻋﻠﻰ ﺳﻨﺔ ﻧﺒﻴﻚ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻪ ﺣﺠﺎ‬
‫ﻣﺒﺮﻭﺭﺍ ﻭﻋﻤﻼ ﻣﻘﺒﻮﻻ ﻭﺳﻌﻴﺎ ﻣﺸﻜﻮﺭﺍ ﻭﺫﻧﺒﺎ ﻣﻐﻔﻮﺭﺍ "‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺬﺑﺢ‬
‫ﺍﻟﻬﺪﻱ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻤﺘﻤﺘﻊ ﺑﺎﻟﻌﻤﺮﺓ ﺇﻟﻰ ﺍﻟﺤﺞ‪ .‬ﻭﻣﻦ ﻟﻴﺲ‬
‫ﺑﻤﺘﻤﺘﻊ‪ ،‬ﻓﻼ ﻳﺠﺐ ﻋﻠﻴﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺗﻄﻮﻉ ﺑﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻓﻴﻪ‬
‫ﻓﻀﻞ ﻛﺒﻴﺮ ﻭﺛﻮﺍﺏ ﺟﺰﻳﻞ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻬﺪﻱ‪ ،‬ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻪ ﺛﻤﻨﻪ‪،‬‬
‫ﺧﻠﻔﻪ ﻋﻨﺪ ﻣﻦ ﻳﺜﻖ ﺑﻪ‪ ،‬ﺣﺘﻰ ﻳﺸﺘﺮﻱ ﻟﻪ ﻫﺪﻳﺎ‪ ،‬ﻭﻳﺬﺑﺢ ﻋﻨﻪ ﻓﻲ ﺍﻟﻌﺎﻡ‬
‫ﺍﻟﻤﻘﺒﻞ ﻓﻲ ﺫﻱ ﺍﻟﺤﺠﺔ‪ .‬ﻓﺈﻥ ﺃﺻﺎﺑﻪ ﻫﻮ ﻓﻲ ﻣﺪﺓ ﻣﻘﺎﻣﻪ ﺑﻤﻜﺔ ﺇﻟﻰ ﺍﻧﻘﻀﺎﺀ‬
‫ﺫﻱ ﺍﻟﺤﺠﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺸﺘﺮﻱ ﻭﻳﺬﺑﺢ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺼﺒﻪ‪ ،‬ﻓﻌﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻬﺪﻱ ﻭﻻ ﻋﻠﻰ ﺛﻤﻨﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺻﻴﺎﻡ‬
‫ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ :‬ﺛﻼﺛﺔ ﻓﻲ ﺍﻟﺤﺞ ﻭﺳﺒﻌﺔ ﺇﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ‪ .‬ﻭﺻﻮﻡ‬

‫)‪(٢٥٤‬‬
 ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ :‬ﻳﻮﻡ ﻗﺒﻞ ﺍﻟﺘﺮﻭﻳﺔ ﻭﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﻭﻳﻮﻡ ﻋﺮﻓﺔ‪ .‬ﻓﺈﻥ‬
‫ﻓﺎﺗﻪ ﺻﻮﻡ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻓﻠﻴﺼﻢ ﻳﻮﻡ ﺍﻟﺤﺼﺒﺔ‪ ،‬ﻭﻫﻮ ﻳﻮﻡ‬
‫ﺍﻟﻨﻔﺮ‪ ،‬ﻭﻳﻮﻣﺎﻥ ﺑﻌﺪﻩ ﻣﺘﻮﺍﻟﻴﺎﺕ‪ .‬ﻓﺈﻥ ﻓﺎﺗﻪ ﺫﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﺻﺎﻣﻬﻦ‬
‫ﻓﻲ ﺑﻘﻴﺔ ﺫﻱ ﺍﻟﺤﺠﺔ‪ .‬ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺻﺎﻣﻬﻦ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺻﻮﻡ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻬﺪﻱ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺛﻤﻨﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻗﺪ ﺻﺎﻡ ﺃﻳﻀﺎ‪ ،‬ﺻﺎﻡ‬
‫ﻋﻨﻪ ﻭﻟﻴﻪ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻗﻀﺎﺀ ﺍﻟﺴﺒﻌﺔ ﺃﻳﺎﻡ‪ .‬ﻭﺇﺫﺍ‬
‫ﺻﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﻘﻴﺔ ﺍﻟﺼﻴﺎﻡ‬
‫ﻣﻦ ﺍﻟﺴﺒﻌﺔ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﺟﺎﻭﺯ ﺑﻤﻜﺔ‪ ،‬ﺍﻧﺘﻈﺮ ﻣﺪﺓ ﻭﺻﻮﻝ ﺃﻫﻞ ﺑﻠﺪﻩ‬
‫ﺇﻟﻰ ﺍﻟﺒﻠﺪ ﺃﻭ ﺷﻬﺮﺍ‪ ،‬ﺛﻢ ﺻﺎﻡ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺴﺒﻌﺔ ﺃﻳﺎﻡ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺃﻥ ﻳﺼﻮﻡ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻤﻜﺔ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪.‬‬
‫ﻭﻣﻦ ﻓﺎﺗﻪ ﺻﻴﺎﻡ ﻳﻮﻡ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‪ ،‬ﺻﺎﻡ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‬
‫ﻭﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﺛﻢ ﺻﺎﻡ ﻳﻮﻣﺎ ﺁﺧﺮ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪.‬‬
‫ﻓﺈﻥ ﻓﺎﺗﻪ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‪ ،‬ﻓﻼ ﻳﺼﻮﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﺑﻞ ﻳﺼﻮﻡ‬
‫ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻣﺘﺘﺎﺑﻌﺎﺕ‪ .‬ﻭﻗﺪ ﺭﺧﺺ‬
‫ﻓﻲ ﺗﻘﺪﻳﻢ ﺻﻮﻡ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ ﺃﻭﻝ ﺍﻟﻌﺸﺮ‪ .‬ﻭﻣﻦ ﻇﻦ ﺃﻧﻪ ﺇﻥ ﺻﺎﻡ‬
‫ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﻭﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﺃﺿﻌﻔﻪ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻤﻨﺎﺳﻚ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺆﺧﺮ ﺻﻮﻡ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺇﻟﻰ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪ .‬ﻭﻣﻦ ﺻﺎﻡ‬
‫ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻌﺪ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻓﻼ ﻳﺼﻤﻬﻦ ﺇﻻ ﻣﺘﺘﺎﺑﻌﺎﺕ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻥ ﻗﺪﻡ ﺻﻮﻣﻬﻦ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﺮﺧﺼﺔ‪ .‬ﻭﻣﻦ ﻟﻢ‬

‫)‪(٢٥٥‬‬
 ‫ﻳﺼﻢ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺧﺮﺝ ﻋﻘﻴﺐ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﻓﻠﻴﺼﻤﻬﺎ‬
‫ﻓﻲ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺻﺎﻡ ﻣﻊ ﺍﻟﺴﺒﻌﺔ ﺃﻳﺎﻡ ﺇﺫﺍ‬
‫ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺘﻔﺮﻳﻖ ﺻﻮﻡ ﺍﻟﺴﺒﻌﺔ ﺃﻳﺎﻡ‪ .‬ﻭﻣﻦ ﻟﻢ‬
‫ﻳﺼﻢ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻤﻜﺔ‪ ،‬ﻭﻟﻢ ﻳﺼﻤﻬﺎ ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﺣﺘﻰ‬
‫ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺍﻟﻬﺪﻱ‪ ،‬ﻓﻠﻴﺒﻌﺚ ﺑﻪ ﺇﻟﻰ ﻣﻜﺔ‪،‬‬
‫ﻓﺈﻧﻪ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﻴﺎﻡ‪ .‬ﻭﻣﻦ ﺻﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺛﻢ ﺃﻳﺴﺮ‪ ،‬ﺃﻭ ﻭﺟﺪ‬
‫ﺛﻤﻦ ﺍﻟﻬﺪﻱ‪ ،‬ﻓﺎﻷﻓﻀﻞ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻟﻬﺪﻱ‪ .‬ﻭﺇﻥ ﺻﺎﻡ ﻣﺎ ﺑﻘﻲ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺘﻤﺘﻊ ﻣﻤﻠﻮﻛﺎ ﻭﻛﺎﻥ ﻗﺪ ﺣﺞ ﺑﺈﺫﻥ ﻣﻮﻻﻩ‪ ،‬ﻛﺎﻥ‬
‫ﻣﻮﻻﻩ ﻣﺨﻴﺮﺍ‪ :‬ﺑﻴﻦ ﺃﻥ ﻳﺬﺑﺢ ﻋﻨﻪ ﺃﻭ ﻳﺄﻣﺮﻩ ﺑﺎﻟﺼﻴﺎﻡ‪ ،‬ﺃﻱ ﺫﻟﻚ‬
‫ﻓﻌﻞ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻓﺈﻥ ﻟﺤﻖ ﺍﻟﻌﺒﺪ ﻋﺘﻖ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻮﻗﻮﻑ‬
‫ﺑﺎﻟﻤﻮﻗﻔﻴﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻬﺪﻱ‪ ،‬ﻭﻟﻢ ﻳﺠﺰﺃﻩ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺇﻻ ﺇﺫﺍ‬
‫ﻟﻢ ﻳﺠﺪ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻢ ﺍﻟﻌﺒﺪ ﺇﻟﻰ ﺃﻥ ﺗﻤﻀﻲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪،‬‬
‫ﻓﺎﻷﻓﻀﻞ ﻟﻤﻮﻻﻩ ﺃﻥ ﻳﻬﺪﻱ ﻋﻨﻪ ﻭﻻ ﻳﺄﻣﺮﻩ ﺑﺎﻟﺼﻴﺎﻡ‪ .‬ﻭﺇﻥ ﺃﻣﺮﻩ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻣﺨﻴﺮﺍ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺬﺑﺢ ﺍﻟﻬﺪﻱ ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﺍﻟﺤﺞ ﺇﻻ ﺑﻤﻨﻰ‪ .‬ﻭﻣﺎ‬
‫ﻟﻴﺲ ﺑﻮﺍﺟﺐ‪ ،‬ﺟﺎﺯ ﺫﺑﺤﻪ ﺃﻭ ﻧﺤﺮﻩ ﺑﻤﻜﺔ‪ .‬ﻭﻣﻦ ﺳﺎﻕ ﻫﺪﻳﺎ ﻓﻲ‬
‫ﺍﻟﺤﺞ‪ ،‬ﻓﻼ ﻳﺬﺑﺤﻪ ﺃﻳﻀﺎ ﺇﻻ ﺑﻤﻨﻰ‪ .‬ﻭﺇﻥ ﺳﺎﻗﻪ ﻓﻲ ﺍﻟﻌﻤﺮﺓ‪،‬‬
‫ﻓﻠﻴﻨﺤﺮﻩ ﺑﻤﻜﺔ ﻗﺒﺎﻟﺔ ﺍﻟﺒﻴﺖ ﺑﺎﻟﺤﺰﻭﺭﺓ‪.‬‬
‫ﻭﺃﻳﺎﻡ ﺍﻟﻨﺤﺮ ﺑﻤﻨﻰ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ‪ :‬ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻭﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻌﺪﻩ‪.‬‬

‫)‪(٢٥٦‬‬
 ‫ﻭﻓﻲ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ :‬ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻭﻳﻮﻣﺎﻥ ﺑﻌﺪﻩ‪.‬‬
‫ﻫﺬﺍ ﻟﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻄﻮﻉ ﺑﺎﻷﺿﺤﻴﺔ‪ .‬ﻓﺄﻣﺎ ﻫﺪﻱ ﺍﻟﻤﺘﻌﺔ ﻓﺈﻧﻪ ﻳﺠﻮﺯ‬
‫ﺫﺑﺤﻪ ﻃﻮﻝ ﺫﻱ ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺃﻓﻀﻞ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻬﺪﻱ ﺍﻟﺒﺪﻥ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ‪ ،‬ﻓﻤﻦ ﺍﻟﺒﻘﺮ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﻓﻔﺤﻼ ﻣﻦ ﺍﻟﻀﺄﻥ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﻓﺘﻴﺴﺎ ﻣﻦ ﺍﻟﻤﻌﺰ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﺷﺎﺓ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺍﻟﻬﺪﻱ ﺇﺫﺍ ﻛﺎﻥ ﺧﺼﻴﺎ‪ ،‬ﻭﻻ ﺍﻟﺘﻀﺤﻴﺔ ﺑﻪ ﺃﻳﻀﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻮﺟﺆﺍ‬
‫ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺸﺎﺓ‪ ،‬ﻭﺍﻟﺸﺎﺓ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﺍﻟﺨﺼﻲ‪ .‬ﻭﺃﻓﻀﻞ ﺍﻟﻬﺪﻱ ﻭﺍﻷﺿﺎﺣﻲ ﻣﻦ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺒﻘﺮ ﺫﻭﺍﺕ‬
‫ﺍﻷﺭﺣﺎﻡ‪ ،‬ﻭﻣﻦ ﺍﻟﻐﻨﻢ ﺍﻟﻔﺤﻮﻟﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻣﻦ ﺍﻹﺑﻞ ﺇﻻ ﺍﻟﺜﻨﻲ ﻓﻤﺎ‬
‫ﻓﻮﻗﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻀﺤﻴﺔ ﺑﺜﻮﺭ ﻭﻻ ﺟﻤﻞ ﺑﻤﻨﻰ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﻬﻤﺎ‬
‫ﻓﻲ ﺍﻟﺒﻼﺩ‪ .‬ﻭﺍﻹﻧﺎﺙ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺿﺤﻴﺔ ﻣﻦ ﺍﻟﻐﻨﻢ ﻓﺤﻼ ﺳﻤﻴﻨﺎ ﺃﻗﺮﻥ‬
‫ﻳﻨﻈﺮ ﻓﻲ ﺳﻮﺍﺩ ﻭﻳﻤﺸﻲ ﻓﻲ ﺳﻮﺍﺩ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺮﻯ ﺃﺿﺤﻴﺘﻪ ﻋﻠﻰ ﺃﻧﻬﺎ‬
‫ﺳﻤﻴﻨﺔ‪ ،‬ﻓﺨﺮﺟﺖ ﻣﻬﺰﻭﻟﺔ‪ ،‬ﺃﺟﺰﺃﺕ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺮﺍﻫﺎ ﻋﻠﻰ ﺃﻧﻬﺎ‬
‫ﻣﻬﺰﻭﻟﺔ‪ ،‬ﻓﺨﺮﺟﺖ ﺳﻤﻴﻨﺔ‪ ،‬ﻛﺎﻧﺖ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺓ‪ .‬ﻭﺇﻥ ﺍﺷﺘﺮﺍﻫﺎ‬
‫ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻬﺰﻭﻟﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﻛﺬﻟﻚ‪ ،‬ﻟﻢ ﺗﺠﺰﺃ ﻋﻨﻪ‪ .‬ﻭﺇﺫﺍ ﻟﻢ‬
‫ﻳﺠﺪ ﺍﻟﻬﺪﻱ ﻭﺍﻷﺿﺤﻴﺔ ﺑﺎﻟﺼﻔﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻓﻠﻴﺸﺘﺮ ﻣﺎ ﺗﻴﺴﺮ‬
‫ﻟﻪ‪ .‬ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻣﻦ ﺍﻟﺒﺪﻥ ﺇﻻ ﺍﻟﺜﻨﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺪ‬
‫ﺗﻢ ﻟﻪ ﺧﻤﺲ ﺳﻨﻴﻦ ﻭﺩﺧﻞ ﻓﻲ ﺍﻟﺴﺎﺩﺳﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻣﻦ ﺍﻟﺒﻘﺮ‬

‫)‪(٢٥٧‬‬
‫ﻭﺍﻟﻤﻌﺰ ﺇﻻ ﺍﻟﺜﻨﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺪ ﺗﻤﺖ ﻟﻪ ﺳﻨﺔ ﻭﺩﺧﻞ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻭﻳﺠﺰﺉ ﻣﻦ ﺍﻟﻀﺄﻥ ﺍﻟﺠﺬﻉ ﻟﺴﻨﺘﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻀﺤﻴﺔ ﺑﻤﻨﻰ‬
‫ﺇﻻ ﺑﻤﺎ ﻗﺪ ﺃﺣﻀﺮ ﻋﺮﻓﺎﺕ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺮﺍﻩ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﻋﺮﻑ ﺑﻪ‬
‫ﻓﻘﺪ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﻫﻮ ﺃﻥ ﻳﻌﺮﻑ ﺑﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻬﺪﻱ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﺍﻟﺒﻘﺮﺓ ﻭﺍﻟﺒﺪﻧﺔ‪ ،‬ﻣﻊ ﺍﻟﺘﻤﻜﻦ‬
‫ﻭﺍﻻﺧﺘﻴﺎﺭ ﺇﻻ ﻋﻦ ﻭﺍﺣﺪ‪ .‬ﻭﻗﺪ ﻳﺠﻮﺯ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻋﻦ‬
‫ﺧﻤﺴﺔ ﻭﻋﻦ ﺳﺒﻌﺔ ﻭﻋﻦ ﺳﺒﻌﻴﻦ‪ .‬ﻭﻛﻠﻤﺎ ﺃﻗﻞ ﺍﻟﻤﺸﺘﺮﻛﻮﻥ ﻓﻴﻪ‪،‬‬
‫ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻬﺪﻱ ﺗﻄﻮﻋﺎ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺸﺘﺮﻛﻮﺍ ﻓﻴﻪ‬
‫ﺟﻤﺎﻋﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺃﻫﻞ ﺧﻮﺍﻥ ﻭﺍﺣﺪ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻭﻳﺠﻮﺯ ﺃﻥ‬
‫ﻳﺸﺘﺮﻛﻮﺍ ﻓﻴﻪ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺧﻮﺍﻥ‬
‫ﻭﺍﺣﺪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻀﺤﻲ ﺑﺎﻟﺠﺎﻣﻮﺱ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻛﺮﺍ ﺿﺤﻲ‬
‫ﺑﻪ ﻋﻦ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻧﺜﻰ ﺟﺎﺯﺕ ﻋﻦ ﺳﺒﻌﺔ‪.‬‬
‫ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﻬﺪﻱ ﺍﻟﺨﺼﻲ‪ .‬ﻓﻤﻦ ﺫﺑﺢ ﺧﺼﻴﺎ‪،‬‬
‫ﻭﻛﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺃﻥ ﻳﻘﻴﻢ ﺑﺪﻟﻪ‪ ،‬ﻟﻢ ﻳﺠﺰﺋﻪ ﺫﻟﻚ‪ ،‬ﻭﻭﺟﺒﺖ ﻋﻠﻴﻪ‬
‫ﺍﻹﻋﺎﺩﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃ ﻋﻨﻪ‪.‬‬
‫ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻬﺪﻱ ﺳﻤﻴﻨﺎ‪ ،‬ﻭﻻ ﻳﺠﺰﺉ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻬﺰﻭﻻ‪ .‬ﻭﺣﺪ ﺍﻟﻬﺰﺍﻝ ﺍﻟﺬﻱ ﻻ ﻳﺠﺰﺉ ﻓﻲ ﺍﻟﻬﺪﻱ ﺃﻥ ﻻ‬
‫ﻳﻜﻮﻥ ﻋﻠﻰ ﻛﻠﻴﺘﻴﻪ ﺷﺊ ﻣﻦ ﺍﻟﺸﺤﻢ‪ .‬ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﻫﺪﻳﻪ‪ ،‬ﺛﻢ‬
‫ﺃﺭﺍﺩ ﺃﻥ ﻳﺸﺘﺮﻱ ﺃﺳﻤﻦ ﻣﻨﻪ‪ ،‬ﺍﺷﺘﺮﺍﻩ‪ ،‬ﻭﺑﺎﻉ ﺍﻷﻭﻝ‪ ،‬ﺇﻥ ﺷﺎﺀ‪.‬‬
‫ﻭﺇﻥ ﺫﺑﺤﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬

‫)‪(٢٥٨‬‬
 ‫ﻭﻻ ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﻬﺪﻱ ﻭﺍﻷﺿﺤﻴﺔ ﺍﻟﻌﺮﺟﺎﺀ ﺍﻟﺒﻴﻦ ﻋﺮﺟﻬﺎ ﻭﻻ‬
‫ﺍﻟﻌﻮﺭﺍﺀ ﺍﻟﺒﻴﻦ ﻋﻮﺭﻫﺎ ﻭﻻ ﺍﻟﻌﺠﻔﺎﺀ ﻭﻻ ﺍﻟﺨﺮﻣﺎﺀ ﻭﻻ ﺍﻟﺠﺬﺍﺀ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻟﻤﻘﻄﻮﻋﺔ ﺍﻷﺫﻥ‪ ،‬ﻭﻻ ﺍﻟﻌﻀﺒﺎﺀ‪ ،‬ﻭﻫﻲ ﺍﻟﻤﻜﺴﻮﺭﺓ ﺍﻟﻘﺮﻥ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺪﺍﺧﻞ ﺻﺤﻴﺤﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﻇﻬﺮ ﻣﻨﻪ‬
‫ﻣﻘﻄﻮﻋﺎ‪ .‬ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﺫﻧﻪ ﻣﺸﻘﻮﻗﺔ ﺃﻭ ﻣﺜﻘﻮﺑﺔ‪،‬‬
‫ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻗﻄﻊ ﻣﻨﻬﺎ ﺷﺊ‪ .‬ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﻫﺪﻳﺎ ﻋﻠﻰ ﺃﻧﻪ ﺗﺎﻡ‪،‬‬
‫ﻓﻮﺟﺪﻩ ﻧﺎﻗﺼﺎ‪ ،‬ﻟﻢ ﻳﺠﺰﺉ ﻋﻨﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺟﺒﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺗﻄﻮﻋﺎ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﺤﺎﺝ ﺍﻟﻤﺘﻤﺘﻊ ﻭﻏﻴﺮ ﺍﻟﻤﺘﻤﺘﻊ ﻣﻦ ﺍﻟﻬﺪﻱ‬
‫ﻭﺍﻟﻜﻔﺎﺭﺍﺕ ﻓﻲ ﺍﻻﺣﺮﺍﻡ ﻻ ﻳﺠﻮﺯ ﺫﺑﺤﻪ ﻭﻻ ﻧﺤﺮﻩ ﺇﻻ ﺑﻤﻨﻰ‪ .‬ﻭﻛﻞ‬
‫ﻣﺎ ﻳﻠﺰﻣﻪ ﻓﻲ ﺇﺣﺮﺍﻡ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﻓﻼ ﻳﻨﺤﺮﻩ ﺇﻻ ﺑﻤﻜﺔ‪ .‬ﻭﻣﻦ ﺍﺷﺘﺮﻯ‬
‫ﻫﺪﻳﻪ ﻓﻬﻠﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻭﺍﺟﺒﺎ ﺃﻭ ﻣﻀﻤﻮﻧﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻴﻢ‬
‫ﺑﺪﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺗﻄﻮﻋﺎ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺍﻟﻬﺪﻱ ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺟﺒﺎ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺄﻛﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻨﻪ‪.‬‬
‫ﻭﻫﻮ ﻛﻞ ﻣﺎ ﻳﻠﺰﻣﻪ ﻓﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻟﻜﻔﺎﺭﺍﺕ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺗﻄﻮﻋﺎ‪ ،‬ﻓﻼ‬
‫ﺑﺄﺱ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻫﻠﻚ ﺍﻟﻬﺪﻱ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﻤﻨﺤﺮ‪ ،‬ﻓﻠﻴﻨﺤﺮﻩ ﺃﻭ‬
‫ﻳﺬﺑﺤﻪ‪ ،‬ﻭﻟﻴﻐﻤﺮ ﺍﻟﻨﻌﻞ ﻓﻲ ﺍﻟﺪﻡ‪ ،‬ﻭﻳﻀﺮﺏ ﺑﻪ ﺻﻔﺤﺔ ﺳﻨﺎﻣﻪ‪،‬‬
‫ﻟﻴﻌﻠﻢ ﺑﺬﻟﻚ ﺃﻧﻪ ﻫﺪﻱ‪ .‬ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﻬﺪﻱ ﻛﺴﺮ‪ ،‬ﻓﻼ ﺑﺄﺱ‬
‫ﺑﺒﻴﻌﻪ‪ .‬ﻭﻟﻜﻦ ﻳﺘﺼﺪﻕ ﺑﺜﻤﻨﻪ‪ ،‬ﻭﻳﻘﻴﻢ ﺁﺧﺮ ﺑﺪﻟﻪ‪ .‬ﻭﺇﻥ ﺳﺎﻗﻪ‬

‫)‪(٢٥٩‬‬
 ‫ﻋﻠﻰ ﻣﺎ ﺑﻪ ﺇﻟﻰ ﺍﻟﻤﻨﺤﺮ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﺇﺫﺍ ﺳﺮﻕ ﺍﻟﻬﺪﻱ ﻣﻦ ﻣﻮﺿﻊ‬
‫ﺣﺼﻴﻦ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃ ﻋﻦ ﺻﺎﺣﺒﻪ‪ .‬ﻭﺇﻥ ﺃﻗﺎﻡ ﺑﺪﻟﻪ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﻫﺪﻳﺎ ﺿﺎﻻ‪ ،‬ﻓﻠﻴﻌﺮﻓﻪ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻭﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ‪.‬‬
‫ﻓﺈﻥ ﻭﺟﺪ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺇﻻ ﺫﺑﺢ ﻋﻨﻪ‪ .‬ﻭﻗﺪ ﺃﺟﺰﺃ ﻋﻦ ﺻﺎﺣﺒﻪ ﺇﺫﺍ‬
‫ﺫﺑﺢ ﺑﻤﻨﻰ‪ .‬ﻓﺈﻥ ﺫﺑﺢ ﺑﻐﻴﺮﻫﺎ‪ ،‬ﻟﻢ ﻳﺠﺰﺋﻪ‪ .‬ﻭﺇﺫﺍ ﻋﻄﺐ ﺍﻟﻬﺪﻱ ﻓﻲ‬
‫ﻣﻮﺿﻊ ﻻ ﻳﻮﺟﺪ ﻓﻴﻪ ﻣﻦ ﻳﺘﺼﺪﻕ ﺑﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﻨﺤﺮ ﻭﻳﻜﺘﺐ‬
‫ﻛﺘﺎﺏ ﻭﻳﻮﺿﻊ ﻋﻠﻴﻪ ﻟﻴﻌﻠﻢ ﻣﻦ ﻳﻤﺮ ﺑﻪ ﺃﻧﻪ ﺻﺪﻗﺔ‪ .‬ﻭﺇﺫﺍ ﺿﺎﻉ ﻣﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﻫﺪﻳﺔ ﻭﺍﺷﺘﺮﻯ ﺑﺪﻟﻪ‪ ،‬ﺛﻢ ﻭﺟﺪ ﺍﻷﻭﻝ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ‪:‬‬
‫ﺇﻥ ﺷﺎﺀ ﺫﺑﺢ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺍﻷﺧﻴﺮ‪ .‬ﺇﻻ ﺃﻧﻪ ﻣﺘﻰ ﺫﺑﺢ ﺍﻷﻭﻝ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺑﻴﻊ ﺍﻷﺧﻴﺮ‪ ،‬ﻭﻣﺘﻰ ﺫﺑﺢ ﺍﻷﺧﻴﺮ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ ﻳﺬﺑﺢ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺑﻴﻌﻪ‪ .‬ﻭﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺃﺷﻌﺮﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ‬
‫ﺃﺷﻌﺮﻩ ﻭﻻ ﻗﻠﺪﻩ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺑﻴﻊ ﺍﻷﻭﻝ ﺑﻌﺪ ﺫﺑﺢ ﺍﻟﺜﺎﻧﻲ‪ .‬ﻭﻣﻦ‬
‫ﺍﺷﺘﺮﻯ ﻫﺪﻳﺎ ﻭﺫﺑﺤﻪ‪ ،‬ﻓﺎﺳﺘﻌﺮﻓﻪ ﺭﺟﻞ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﻫﺪﻳﺔ ﺿﻞ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺃﻗﺎﻡ ﺑﺬﻟﻚ ﺷﺎﻫﺪﻳﻦ‪ ،‬ﻓﺈﻥ ﻟﻪ ﻟﺤﻤﻪ‪ ،‬ﻭﻻ ﻳﺠﺰﺉ ﻋﻦ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ .‬ﻭﺇﺫﺍ ﻧﺘﺞ ﺍﻟﻬﺪﻱ‪ ،‬ﻛﺎﻥ ﺣﻜﻢ ﻭﻟﺪﻩ ﺣﻜﻤﻪ ﻓﻲ‬
‫ﻭﺟﻮﺏ ﻧﺤﺮﻩ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺮﻛﻮﺏ ﺍﻟﻬﺪﻱ ﻭﺷﺮﺏ ﻟﺒﻨﻪ ﻣﺎ ﻟﻢ ﻳﻀﺮ‬
‫ﺑﻪ ﻭﻻ ﺑﻮﻟﺪﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻨﺤﺮ ﺑﺪﻧﺘﻪ‪ ،‬ﻓﻠﻴﻨﺤﺮﻫﺎ ﻭﻫﻲ ﻗﺎﺋﻤﺔ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻳﺮﺑﻂ ﻳﺪﻳﻬﺎ ﻣﺎ ﺑﻴﻦ ﺍﻟﺨﻒ ﺇﻟﻰ ﺍﻟﺮﻛﺒﺔ‪ ،‬ﻭﻳﻄﺤﻦ‬
‫ﻓﻲ ﻟﺒﺘﻬﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺘﻮﻟﻰ ﺍﻟﺬﺑﺢ ﺑﻨﻔﺴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺤﺴﻨﻪ‪ ،‬ﺟﻌﻞ‬

‫)‪(٢٦٠‬‬
‫ﻳﺪﻩ ﻣﻊ ﻳﺪ ﺍﻟﺬﺍﺑﺢ‪ ،‬ﻭﻳﺴﻤﻲ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻳﻘﻮﻝ‪ " :‬ﻭﺟﻬﺖ ﻭﺟﻬﻲ "‬
‫ﺇﻟﻰ ﻗﻮﻟﻪ " ﻭﺃﻧﺎ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ " ﺛﻢ ﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﻣﻨﻚ ﻭﻟﻚ‪ .‬ﺑﺴﻢ‬
‫ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺃﻛﺒﺮ‪ .‬ﺍﻟﻠﻬﻢ ﺗﻘﺒﻞ ﻣﻨﻲ " ﺛﻢ ﻳﻤﺮ ﺍﻟﺴﻜﻴﻦ‪ .‬ﻭﻻ ﻳﻨﺨﻌﻪ‬
‫ﺣﺘﻰ ﻳﻤﻮﺕ‪ .‬ﻭﻣﻦ ﺃﺧﻄﺄ ﻓﻲ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻓﺬﻛﺮ ﻏﻴﺮ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻛﺎﻧﺖ‬
‫ﻣﺠﺰﺋﺔ ﻋﻨﻪ ﺑﺎﻟﻨﻴﺔ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺒﺪﺃ ﺃﻳﻀﺎ ﺑﺎﻟﺬﺑﺢ ﻗﺒﻞ ﺍﻟﺤﻠﻖ‪،‬‬
‫ﻭﻓﻲ ﺍﻟﻌﻘﻴﻘﺔ ﺑﺎﻟﺤﻠﻖ ﻗﺒﻞ ﺍﻟﺬﺑﺢ‪ .‬ﻓﺈﻥ ﻗﺪﻡ ﺍﻟﺤﻠﻖ ﻋﻠﻰ ﺍﻟﺬﺑﺢ ﻧﺎﺳﻴﺎ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺄﻛﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ﻟﻤﺘﻌﺘﻪ‪ ،‬ﻭﻣﻦ ﺍﻷﺿﺤﻴﺔ‬
‫ﻭﻳﻄﻌﻢ ﺍﻟﻘﺎﻧﻊ ﻭﺍﻟﻤﻌﺘﺮ‪ :‬ﻳﺄﻛﻞ ﺛﻠﺜﻪ‪ ،‬ﻭﻳﻄﻌﻢ ﺍﻟﻘﺎﻧﻊ ﻭﺍﻟﻤﻌﺘﺮ‬
‫ﺛﻠﺜﻪ‪ ،‬ﻭﻳﻬﺪﻱ ﻷﺻﺪﻗﺎﺋﻪ ﺍﻟﺜﻠﺚ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ‬
‫ﻳﺄﻛﻞ ﻣﻦ ﺍﻟﻬﺪﻱ ﺍﻟﻤﻀﻤﻮﻥ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﻀﻄﺮﺍ‪ .‬ﻓﺈﻥ ﺃﻛﻞ ﻣﻨﻪ ﻣﻦ‬
‫ﻏﻴﺮ ﺿﺮﻭﺭﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻴﻤﺘﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺄﻛﻞ ﻟﺤﻮﻡ ﺍﻷﺿﺎﺣﻲ‬
‫ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺍﺩﺧﺎﺭﻫﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﻣﻨﻰ ﻣﻦ ﻟﺤﻢ‬
‫ﻣﺎ ﻳﻀﺤﻴﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺈﺧﺮﺍﺝ ﺍﻟﺴﻨﺎﻡ ﻣﻨﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻳﻀﺎ‬
‫ﺑﺈﺧﺮﺍﺝ ﻟﺤﻢ ﻗﺪ ﺿﺤﺎﻩ ﻏﻴﺮﻩ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻻ ﻳﺄﺧﺬ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺟﻠﻮﺩ ﺍﻟﻬﺪﻱ ﻭﺍﻷﺿﺎﺣﻲ‪ ،‬ﺑﻞ ﻳﺘﺼﺪﻕ ﺑﻬﺎ ﻛﻠﻬﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻳﻀﺎ‬
‫ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﺍﻟﺠﺰﺍﺭ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺨﺮﺝ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻟﺤﺎﺟﺘﻪ ﺇﻟﻰ‬
‫ﺫﻟﻚ‪ ،‬ﺗﺼﺪﻕ ﺑﺜﻤﻨﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺤﻠﻖ ﺍﻟﺮﺟﻞ ﺭﺃﺳﻪ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺰﻭﺭ ﺍﻟﺒﻴﺖ‪ ،‬ﺇﻻ‬
‫ﺑﻌﺪ ﺍﻟﺬﺑﺢ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﻬﺪﻱ ﻣﺤﻠﻪ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳﺤﺼﻞ ﻓﻲ ﺭﺣﻠﻪ‪.‬‬

‫)‪(٢٦١‬‬
 ‫ﻓﺈﺫﺍ ﺣﺼﻞ ﻓﻲ ﺭﺣﻠﻪ ﺑﻤﻨﻰ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺤﻠﻖ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﻣﺘﻰ‬
‫ﻓﻌﻞ ﺫﻟﻚ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺑﺪﻧﺔ ﻓﻲ‬
‫ﻧﺬﺭ ﺃﻭ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﻟﻢ ﻳﺠﺪﻫﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺳﺒﻊ ﺷﻴﺎﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ‪،‬‬
‫ﺻﺎﻡ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ ﺇﻣﺎ ﺑﻤﻜﺔ ﺃﻭ ﺇﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ‪.‬‬
‫ﻭﺍﻟﺼﺒﻲ ﺇﺫﺍ ﺣﺞ ﺑﻪ ﻣﺘﻤﺘﻌﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﻭﻟﻴﻪ ﺃﻥ ﻳﺬﺑﺢ ﻋﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺷﺮﺍﺀ ﻫﺪﻱ‪ ،‬ﺇﻻ ﺑﺒﻴﻊ ﺑﻌﺾ ﺛﻴﺎﺑﻪ ﺍﻟﺘﻲ‬
‫ﻳﺘﺠﻤﻞ ﺑﻬﺎ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺼﻮﻡ ﻣﺠﺰﺋﺎ ﻋﻨﻪ‪.‬‬
‫ﻭﻳﺠﺰﺉ ﺍﻟﻬﺪﻱ ﻋﻦ ﺍﻷﺿﺤﻴﺔ‪ .‬ﻭﺇﻥ ﺟﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻛﺎﻥ‬
‫ﺃﻓﻀﻞ‪ .‬ﻭﻣﻦ ﻟﻢ ﻳﺠﺪ ﺍﻷﺿﺤﻴﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﺼﺪﻕ ﺑﺜﻤﻨﻬﺎ‪ .‬ﻓﺈﻥ‬
‫ﺍﺧﺘﻠﻔﺖ ﺃﺛﻤﺎﻧﻬﺎ‪ ،‬ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﺜﻤﻦ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﺟﻤﻌﻬﺎ‬
‫ﺛﻢ ﻳﺘﺼﺪﻕ ﺑﺜﻠﺜﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻨﺤﺮ ﺑﺪﻧﺔ‪ ،‬ﻓﺈﻥ ﺳﻤﻰ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ‬
‫ﻳﻨﺤﺮﻫﺎ ﻓﻴﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴﻢ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﻨﺤﺮﻫﺎ ﺇﻻ ﺑﻔﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻀﺤﻲ‬
‫ﺑﻜﺒﺶ ﻗﺪ ﺗﻮﻟﻰ ﺗﺮﺑﻴﺘﻪ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻤﺎ ﻳﺸﺘﺮﻳﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺤﻠﻖ ﻭﺍﻟﺘﻘﺼﻴﺮ‬
‫ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺤﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺭﺃﺳﻪ ﺑﻌﺪ ﺍﻟﺬﺑﺢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺻﺮﻭﺭﺓ‪ ،‬ﻻ ﻳﺠﺰﺋﻪ ﻏﻴﺮ ﺍﻟﺤﻠﻖ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﺣﺞ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺍﻟﺘﻘﺼﻴﺮ‪ ،‬ﻭﺍﻟﺤﻠﻖ ﺃﻓﻀﻞ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻟﺒﺪ‬

‫)‪(٢٦٢‬‬
‫ﺷﻌﺮﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰﺋﻪ ﻏﻴﺮ ﺍﻟﺤﻠﻖ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺤﻠﻖ ﻋﺎﻣﺪﺍ ﺃﻭ ﺍﻟﺘﻘﺼﻴﺮ ﺇﻟﻰ ﺃﻥ ﻳﺰﻭﺭ ﺍﻟﺒﻴﺖ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ .‬ﻭﺇﻥ ﻓﻌﻠﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺇﻋﺎﺩﺓ ﺍﻟﻄﻮﺍﻑ‪ .‬ﻭﻣﻦ ﺭﺣﻞ ﻣﻦ ﻣﻨﻰ ﻗﺒﻞ ﺍﻟﺤﻠﻖ‪ ،‬ﻓﻠﻴﺮﺟﻊ ﺇﻟﻴﻬﺎ‪،‬‬
‫ﻭﻻ ﻳﺤﻠﻖ ﺭﺃﺳﻪ ﺇﻻ ﺑﻬﺎ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺮﺟﻮﻉ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻠﻴﺤﻠﻖ ﺭﺃﺳﻪ ﻓﻲ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﻳﺮﺩ ﺷﻌﺮﻩ ﺇﻟﻰ ﻣﻨﻰ‪ ،‬ﻭﻳﺪﻓﻨﻪ‬
‫ﻫﻨﺎﻙ ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺭﺩ ﺍﻟﺸﻌﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺣﻠﻖ‪ ،‬ﻭﻳﻜﻔﻴﻬﺎ ﻣﻦ ﺍﻟﺘﻘﺼﻴﺮ ﻣﻘﺪﺍﺭ ﺃﻧﻤﻠﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤﻠﻖ‪ ،‬ﻓﻠﻴﺒﺪﺃ ﺑﻨﺎﺻﻴﺘﻪ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻷﻳﻤﻦ‬
‫ﻭﻳﺤﻠﻖ ﺇﻟﻰ ﺍﻟﻌﻈﻤﻴﻦ ﻭﻳﻘﻮﻝ ﺇﺫﺍ ﺣﻠﻖ‪ " :‬ﺍﻟﻠﻬﻢ ﺃﻋﻄﻨﻲ ﺑﻜﻞ ﺷﻌﺮﺓ‬
‫ﻧﻮﺭﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ "‪ .‬ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺭﺃﺳﻪ ﺷﻌﺮ‪ ،‬ﻓﻠﻴﻤﺮ ﺍﻟﻤﻮﺳﻰ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﺇﺫﺍ ﺣﻠﻖ ﺭﺃﺳﻪ‪ ،‬ﻓﻘﺪ ﺣﻞ ﻟﻪ ﻛﻞ ﺷﺊ ﺃﺣﺮﻡ‬
‫ﻣﻨﻪ ﺇﻻ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻄﻴﺐ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﺘﻤﺘﻌﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺣﺎﺟﺎ ﻏﻴﺮ‬
‫ﻣﺘﻤﺘﻊ‪ ،‬ﺣﻞ ﻟﻪ ﻛﻞ ﺷﺊ ﺇﻻ ﺍﻟﻨﺴﺎﺀ ﻓﺈﺫﺍ ﻃﺎﻑ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‪،‬‬
‫ﺣﻞ ﻟﻪ ﻛﻞ ﺷﺊ ﺇﻻ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﺈﺫﺍ ﻃﺎﻑ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺣﻠﺖ ﻟﻪ‬
‫ﺃﻳﻀﺎ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻻ ﻳﻠﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺇﻻ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻃﻮﺍﻑ‬
‫ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪ .‬ﻭﻛﺬﻟﻚ ﻳﺴﺘﺤﺐ ﺃﻻ ﻳﻤﺲ ﺍﻟﻄﻴﺐ‬
‫ﺇﻻ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻣﺤﻈﻮﺭﺍ‬
‫ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬

‫)‪(٢٦٣‬‬
 ‫ﺑﺎﺏ ﺯﻳﺎﺭﺓ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﻨﻰ ﻭﺭﻣﻲ ﺍﻟﺠﻤﺎﺭ‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﻣﻨﺎﺳﻜﻪ ﺑﻤﻨﻰ‪ ،‬ﻓﻠﻴﺘﻮﺟﻪ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻭﻟﻴﺰﺭ ﺍﻟﺒﻴﺖ‬
‫ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻻ ﻳﺆﺧﺮﻩ ﺇﻻ ﻟﻌﺬﺭ‪ .‬ﻓﺈﻥ ﺃﺧﺮﻩ ﻟﻌﺬﺭ‪ ،‬ﺯﺍﺭ ﻣﻦ ﺍﻟﻐﺪ ﻭﻻ‬
‫ﻳﺆﺧﺮ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻤﺘﻌﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻔﺮﺩﺍ ﺃﻭ‬
‫ﻗﺎﺭﻧﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺆﺧﺮ ﺇﻟﻰ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ ﻏﻴﺮ ﺃﻧﻪ ﻻ ﺗﺤﻞ ﻟﻪ‬
‫ﺍﻟﻨﺴﺎﺀ‪ .‬ﻭﺗﻌﺠﻴﻞ ﺍﻟﻄﻮﺍﻑ ﻟﻠﻘﺎﺭﻥ ﻭﺍﻟﻤﻔﺮﺩ ﺃﻓﻀﻞ ﻣﻦ ﺗﺄﺧﻴﺮﻩ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﺃﺭﺍﺩ ﺯﻳﺎﺭﺓ ﺍﻟﺒﻴﺖ ﺃﻥ ﻳﻐﺘﺴﻞ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ‬
‫ﻭﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﻳﻘﻠﻢ ﺃﻇﻔﺎﺭﻩ‪ ،‬ﻭﻳﺄﺧﺬ ﻣﻦ ﺷﺎﺭﺑﻪ‪،‬‬
‫ﺛﻢ ﻳﺰﻭﺭ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻐﺘﺴﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻤﻨﻰ‪ ،‬ﺛﻢ ﻳﺠﺊ ﺇﻟﻰ ﻣﻜﺔ‪،‬‬
‫ﻓﻴﻄﻮﻑ ﺑﺬﻟﻚ ﺍﻟﻐﺴﻞ ﺑﺎﻟﺒﻴﺖ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻐﺘﺴﻞ ﺑﺎﻟﻨﻬﺎﺭ ﻭﻳﻄﻮﻑ‬
‫ﺑﺎﻟﻠﻴﻞ ﻣﺎ ﻟﻢ ﻳﻨﻘﺾ ﺫﻟﻚ ﺍﻟﻐﺴﻞ ﺑﺤﺪﺙ ﺃﻭ ﻧﻮﻡ‪ .‬ﻓﺈﻥ ﻧﻘﻀﻪ ﺑﺤﺪﺙ‬
‫ﺃﻭ ﻧﻮﻡ‪ ،‬ﻓﻠﻴﻌﺪ ﺍﻟﻐﺴﻞ ﺍﺳﺘﺤﺒﺎﺑﺎ‪ ،‬ﺣﺘﻰ ﻳﻄﻮﻑ ﻭﻫﻮ ﻋﻠﻰ ﻏﺴﻞ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻠﻤﺮﺃﺓ ﺃﻳﻀﺎ ﺃﻥ ﺗﻐﺘﺴﻞ ﻗﺒﻞ ﺍﻟﻄﻮﺍﻑ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﻠﻴﻘﻒ ﻋﻠﻰ ﺑﺎﺑﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪:‬‬
‫" ﺍﻟﻠﻬﻢ ﺃﻋﻨﻲ ﻋﻠﻰ ﻧﺴﻜﻚ " ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﻤﻘﺪﻡ ﺫﻛﺮﻩ‪ .‬ﺛﻢ ﻳﺪﺧﻞ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻳﺄﺗﻲ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ ﻓﻴﺴﺘﻠﻤﻪ‬
‫ﻭﻳﻘﺒﻠﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ‪ ،‬ﺍﺳﺘﻠﻤﻪ ﺑﻴﺪﻩ ﻭﻗﺒﻞ ﻳﺪﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‬
‫ﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﺍﺳﺘﻘﺒﻠﻪ‪ ،‬ﻭﻛﺒﺮ‪ ،‬ﻭﻗﺎﻝ ﻣﺎ ﻗﺎﻝ ﺣﻴﻦ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ‬
‫ﻳﻮﻡ ﻗﺪﻡ ﻣﻜﺔ‪ .‬ﺛﻢ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﺃﺳﺒﻮﻋﺎ ﻛﻤﺎ ﻗﺪﻣﻨﺎ ﻭﺻﻔﻪ‪.‬‬

‫)‪(٢٦٤‬‬
 ‫ﻭﻳﺼﻠﻲ ﻋﻨﺪ ﺍﻟﻤﻘﺎﻡ ﺭﻛﻌﺘﻴﻦ‪ .‬ﺛﻢ ﻟﻴﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ‬
‫ﻓﻴﻘﺒﻠﻪ‪ ،‬ﺇﻥ ﺍﺳﺘﻄﺎﻉ‪ ،‬ﻭﻳﺴﺘﻘﺒﻠﻪ ﻭﻳﻜﺒﺮ‪ .‬ﺛﻢ ﻟﻴﺨﺮﺝ ﺇﻟﻰ ﺍﻟﺼﻔﺎ‪،‬‬
‫ﻓﻴﺼﻨﻊ ﻋﻨﺪﻩ ﻣﺎ ﺻﻨﻊ ﻳﻮﻡ ﺩﺧﻞ ﻣﻜﺔ‪ .‬ﺛﻢ ﻳﺄﺗﻲ ﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﻳﻄﻮﻑ‬
‫ﺑﻴﻨﻬﻤﺎ ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ‪ ،‬ﻳﺒﺪﺃ ﺑﺎﻟﺼﻔﺎ ﻭﻳﺨﺘﻢ ﺑﺎﻟﻤﺮﻭﺓ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺣﻞ ﻟﻪ ﻛﻞ ﺷﺊ ﺃﺣﺮﻡ ﻣﻨﻪ ﺇﻻ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺛﻢ‬
‫ﻟﻴﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻴﻄﻮﻑ ﺑﻪ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﺃﺳﺒﻮﻋﺎ‪ ،‬ﻳﺼﻠﻲ ﻋﻨﺪ‬
‫ﺍﻟﻤﻘﺎﻡ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﻗﺪ ﺣﻞ ﻟﻪ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﻓﺮﻳﻀﺔ ﻓﻲ ﺍﻟﺤﺞ ﻭﻓﻲ ﺍﻟﻌﻤﺮﺓ ﺍﻟﻤﺒﺘﻮﻟﺔ‪.‬‬
‫ﻭﻟﻴﺲ ﺑﻮﺍﺟﺐ ﻓﻲ ﺍﻟﻌﻤﺮﺓ ﺍﻟﺘﻲ ﻳﺘﻤﺘﻊ ﺑﻬﺎ ﺇﻟﻰ ﺍﻟﺤﺞ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﻣﻦ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻭﻟﻴﻪ ﺍﻟﻘﻀﺎﺀ ﻋﻨﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻪ‬
‫ﻭﻫﻮ ﺣﻲ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻀﺎﺅﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﻜﺔ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﻣﺮ ﻣﻦ ﻳﻨﻮﺏ ﻋﻨﻪ‪ .‬ﻓﺈﺫﺍ ﻃﺎﻑ ﺍﻟﻨﺎﺋﺐ ﻋﻨﻪ‪ ،‬ﺣﻠﺖ ﻟﻪ‬
‫ﺍﻟﻨﺴﺎﺀ‪ .‬ﻭﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﻓﺮﻳﻀﺔ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﺸﻴﻮﺥ‬
‫ﻭﺍﻟﺨﺼﻴﺎﻥ‪ ،‬ﻻ ﻳﺠﻮﺯ ﻟﻬﻢ ﺗﺮﻛﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻍ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﻓﻠﻴﺮﺟﻊ ﺇﻟﻰ ﻣﻨﻰ ﻭﻻ ﻳﺒﻴﺖ ﻟﻴﺎﻟﻲ‬
‫ﺍﻟﺘﺸﺮﻳﻖ ﺇﻻ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﺑﺎﺕ ﻓﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻡ ﺷﺎﺓ‪ .‬ﻓﺈﻥ ﺑﺎﺕ‬
‫ﺑﻤﻜﺔ ﻟﻴﺎﻟﻲ ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺸﺘﻐﻼ ﺑﺎﻟﻄﻮﺍﻑ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﺸﺘﻐﻼ ﺑﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪،‬‬
‫ﻭﺇﻥ ﺧﺮﺝ ﻣﻦ ﻣﻨﻰ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺒﻴﺖ ﺑﻐﻴﺮﻫﺎ‪،‬‬
‫ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﻣﻜﺔ ﺇﻻ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ .‬ﻭﺇﻥ ﺗﻤﻜﻦ ﺃﻻ ﻳﺨﺮﺝ‬

‫)‪(٢٦٥‬‬
 ‫ﻣﻨﻬﺎ ﺇﻻ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﻣﻦ ﺑﺎﺕ ﺍﻟﺜﻼﺙ ﻟﻴﺎﻝ‬
‫ﺑﻐﻴﺮ ﻣﻨﻰ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﻣﻦ ﺍﻟﻐﻨﻢ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻻ‬
‫ﻳﺒﺮﺡ ﺍﻹﻧﺴﺎﻥ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻣﻦ ﻣﻨﻰ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﺗﻲ ﻣﻜﺔ‬
‫ﻟﻠﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﺗﻄﻮﻋﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺭﺟﻊ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﻣﻨﻰ ﻟﺮﻣﻲ ﺍﻟﺠﻤﺎﺭ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﻣﻲ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ :‬ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﻨﺤﺮ ﻭﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ‪ ،‬ﻛﻞ ﻳﻮﻡ ﺑﺈﺣﺪﻯ‬
‫ﻭﻋﺸﺮﻳﻦ ﺣﺼﺎﺓ‪ .‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻓﺈﻧﻪ ﺍﻷﻓﻀﻞ‪ .‬ﻓﺈﻥ‬
‫ﺭﻣﺎﻫﺎ ﻣﺎ ﺑﻴﻦ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺇﻟﻰ ﻏﺮﻭﺑﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺮﻣﻲ‪ ،‬ﻓﻠﻴﺒﺪﺃ ﺑﺎﻟﺠﻤﺮﺓ ﺍﻷﻭﻟﻰ‪ ،‬ﻓﻠﻴﺮﻣﻬﺎ ﻋﻦ‬
‫ﻳﺴﺎﺭﻫﺎ ﻣﻦ ﺑﻄﻦ ﺍﻟﻤﺴﻴﻞ ﺑﺴﺒﻊ ﺣﺼﻴﺎﺕ ﻳﺮﻣﻴﻬﻦ ﺧﺬﻓﺎ‪ .‬ﻭﻳﻜﺒﺮ ﻣﻊ‬
‫ﻛﻞ ﺣﺼﺎﺓ‪ ،‬ﻭﻳﺪﻋﻮﺍ ﺑﺎﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎﻩ‪ .‬ﺛﻢ ﻳﻘﻮﻡ ﻋﻦ ﻳﺴﺎﺭ‬
‫ﺍﻟﻄﺮﻳﻖ ﻭﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﺤﻤﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻳﺜﻨﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺼﻠﻲ‬
‫ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻭﺁﻟﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺛﻢ ﻟﻴﺘﻘﺪﻡ ﻗﻠﻴﻼ ﻭﻳﺪﻋﻮﺍ‬
‫ﻭﻳﺴﺄﻟﻪ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﻨﻪ‪ .‬ﺛﻢ ﻳﺘﻘﺪﻡ ﺃﻳﻀﺎ ﻭﻳﺮﻣﻲ ﺍﻟﺠﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪،‬‬
‫ﻭﻳﺼﻨﻊ ﻋﻨﺪﻫﺎ ﻛﻤﺎ ﺻﻨﻊ ﻋﻨﺪ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻳﻘﻒ ﻭﻳﺪﻋﻮﺍ‪ ،‬ﺛﻢ‬
‫ﻳﻤﻀﻲ ﺇﻟﻰ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻴﺮﻣﻴﻬﺎ ﻛﻤﺎ ﺭﻣﻰ ﺍﻷﻭﻟﻴﻴﻦ‪ ،‬ﻭﻻ ﻳﻘﻒ ﻋﻨﺪﻫﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻏﺎﺑﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺭﻣﻰ ﺑﻌﺪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺮﻣﻲ ﺇﻻ ﻓﻲ ﺍﻟﻐﺪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ‪ ،‬ﺭﻣﻰ ﻟﻴﻮﻣﻪ ﻣﺮﺓ‪ ،‬ﻭﻣﺮﺓ ﻗﻀﺎﺀ‬
‫ﻟﻤﺎ ﻓﺎﺗﻪ‪ ،‬ﻭﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺑﺴﺎﻋﺔ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﻱ ﻳﺮﻣﻲ‬
‫ﻻﻣﺴﻪ ﺑﻜﺮﺓ‪ ،‬ﻭﺍﻟﺬﻱ ﻟﻴﻮﻣﻪ ﻋﻨﺪ ﺍﻟﺰﻭﺍﻝ‪ .‬ﻓﺈﻥ ﻓﺎﺗﻪ ﺭﻣﻲ ﻳﻮﻣﻴﻦ‪،‬‬

‫)‪(٢٦٦‬‬
 ‫ﺭﻣﺎﻫﺎ ﻛﻠﻬﺎ ﻳﻮﻡ ﺍﻟﻨﻔﺮ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ‬
‫ﺍﻟﺮﻣﻲ ﺑﺎﻟﻠﻴﻞ‪ .‬ﻭﻗﺪ ﺭﺧﺺ ﻟﻠﻌﻠﻴﻞ ﻭﺍﻟﺨﺎﺋﻒ ﻭﺍﻟﺮﻋﺎﺓ ﻭﺍﻟﻌﺒﻴﺪ ﺍﻟﺮﻣﻲ‬
‫ﺑﺎﻟﻠﻴﻞ‪ .‬ﻭﻣﻦ ﻧﺴﻲ ﺭﻣﻲ ﺍﻟﺠﻤﺎﺭ ﺇﻟﻰ ﺃﻥ ﺃﺗﻰ ﻣﻜﺔ‪ ،‬ﻋﺎﺩ ﺇﻟﻰ ﻣﻨﻰ‪،‬‬
‫ﻭﺭﻣﺎﻫﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺣﻜﻢ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺣﻜﻢ‬
‫ﺍﻟﺮﺟﻞ ﺳﻮﺍﺀ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﺇﻟﻰ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﻣﻜﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﺇﻻ ﺃﻧﻪ ﺇﻥ ﺣﺞ ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﻤﻘﺒﻞ‪ ،‬ﺃﻋﺎﺩ ﻣﺎ ﻛﺎﻥ ﻗﺪ ﻓﺎﺗﻪ ﻣﻦ ﺭﻣﻲ‬
‫ﺍﻟﺠﻤﺎﺭ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺤﺞ ﺃﻣﺮ ﻭﻟﻴﻪ ﺃﻥ ﻳﺮﻣﻲ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ‬
‫ﻭﻟﻲ‪ ،‬ﺍﺳﺘﻌﺎﻥ ﺑﺮﺟﻞ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻗﻀﺎﺀ ﺫﻟﻚ ﻋﻨﻪ‪.‬‬
‫ﻭﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﺮﻣﻲ‪ .‬ﻳﺠﺐ ﺃﻥ ﻳﺒﺪﺃ ﺑﺎﻟﺠﻤﺮﺓ ﺍﻟﻌﻈﻤﻰ‬
‫ﺛﻢ ﺍﻟﻮﺳﻄﻰ ﺛﻢ ﺟﻤﺮﺓ ﺍﻟﻌﻘﺒﺔ‪ .‬ﻓﻤﻦ ﺧﺎﻟﻒ ﺷﻴﺌﺎ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﺭﻣﺎﻫﺎ‬
‫ﻣﻨﻜﻮﺳﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﻣﻦ ﺑﺪﺃ ﺑﺠﻤﺮﺓ ﺍﻟﻌﻘﺒﺔ ﺛﻢ ﺍﻟﻮﺳﻄﻰ‬
‫ﺛﻢ ﺍﻷﻭﻟﻰ‪ ،‬ﺃﻋﺎﺩ ﻋﻠﻰ ﺍﻟﻮﺳﻄﻰ ﺛﻢ ﺟﻤﺮﺓ ﺍﻟﻌﻘﺒﺔ ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻓﺈﻥ‬
‫ﻧﺴﻲ ﻓﺮﻣﻰ ﺍﻟﺠﻤﺮﺓ ﺍﻷﻭﻟﻰ ﺑﺜﻼﺙ ﺣﺼﻴﺎﺕ‪ ،‬ﻭﺭﻣﻰ ﺍﻟﺠﻤﺮﺗﻴﻦ‬
‫ﺍﻷﺧﺮﻳﻴﻦ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺪ ﻋﻠﻴﻬﺎ ﻛﻠﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻗﺪ ﺭﻣﻰ ﻣﻦ ﺍﻟﺠﻤﺮﺓ ﺍﻷﻭﻟﻰ ﺑﺄﺭﺑﻊ ﺣﺼﻴﺎﺕ ﺛﻢ ﺭﻣﻰ ﺍﻟﺠﻤﺮﺗﻴﻦ ﻋﻠﻰ‬
‫ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺪ ﻋﻠﻰ ﺍﻷﻭﻟﻰ ﺑﺜﻼﺙ ﺣﺼﻴﺎﺕ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺭﻣﻰ ﻋﻠﻰ ﺍﻟﻮﺳﻄﻰ ﺃﻗﻞ ﻣﻦ ﺃﺭﺑﻌﺔ‪ ،‬ﺃﻋﺎﺩ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﻣﺎ‬
‫ﺑﻌﺪﻫﺎ‪ .‬ﻭﺇﻥ ﺭﻣﺎﻫﺎ ﺑﺄﺭﺑﻌﺔ‪ ،‬ﺗﻤﻤﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ ﻣﻦ ﺍﻹﻋﺎﺩﺓ‬
‫ﻋﻠﻰ ﺍﻟﺜﺎﻟﺜﺔ‪ .‬ﻭﻣﻦ ﺭﻣﻰ ﺟﻤﺮﺓ ﺑﺴﺖ ﺣﺼﻴﺎﺕ‪ ،‬ﻭﺿﺎﻋﺖ ﻋﻨﻪ ﻭﺍﺣﺪﺓ‪،‬‬

‫)‪(٢٦٧‬‬
 ‫ﺃﻋﺎﺩ ﻋﻠﻴﻬﺎ ﺑﺤﺼﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ‬
‫ﺣﺼﻰ ﺍﻟﺠﻤﺎﺭ ﻓﻴﺮﻣﻲ ﺑﻬﺎ‪ .‬ﻭﻣﻦ ﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﻧﻘﺺ ﺣﺼﺎﺓ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻭﻟﻢ ﻳﻌﻠﻢ ﻣﻦ ﺃﻱ ﺍﻟﺠﻤﺎﺭ ﻫﻲ‪ ،‬ﺃﻋﺎﺩ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺑﺤﺼﺎﺓ‬
‫ﻓﺈﻥ ﺭﻣﻰ ﺑﺤﺼﺎﺓ‪ ،‬ﻓﻮﻗﻌﺖ ﻓﻲ ﻣﺤﻤﻠﻪ‪ ،‬ﺃﻋﺎﺩ ﻣﻜﺎﻧﻬﺎ ﺣﺼﺎﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﻓﺈﻥ ﺃﺻﺎﺑﺖ ﺍﻧﺴﺎﻧﺎ ﺃﻭ ﺩﺍﺑﺔ‪ ،‬ﺛﻢ ﻭﻗﻌﺖ ﻋﻠﻰ ﺍﻟﺠﻤﺮﺓ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺮﻣﻲ ﺍﻹﻧﺴﺎﻥ ﺭﺍﻛﺒﺎ‪ .‬ﻭﺇﻥ ﺭﻣﻰ ﻣﺎﺷﻴﺎ‪ ،‬ﻛﺎﻥ‬
‫ﺃﻓﻀﻞ ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺮﻣﻰ ﻋﻦ ﺍﻟﻌﻠﻴﻞ ﻭﺍﻟﻤﺒﻄﻮﻥ ﻭﺍﻟﻤﻐﻤﻰ ﻋﻠﻴﻪ ﻭﺍﻟﺼﺒﻲ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﺒﺮ ﺍﻹﻧﺴﺎﻥ ﺑﻤﻨﻰ ﻋﻘﻴﺐ ﺧﻤﺲ ﻋﺸﺮﺓ ﺻﻼﺓ‪.‬‬
‫ﻳﺒﺪﺃ ﺑﺎﻟﺘﻜﺒﻴﺮ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻣﻦ ﺑﻌﺪ ﺍﻟﻈﻬﺮ ﺇﻟﻰ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻣﻦ ﺍﻟﻴﻮﻡ‬
‫ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﻭﻓﻲ ﺍﻷﻣﺼﺎﺭ ﻋﻘﻴﺐ ﻋﺸﺮ ﺻﻠﻮﺍﺕ‪،‬‬
‫ﻳﺒﺪﺃ ﻋﻘﻴﺐ ﺍﻟﻈﻬﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﺇﻟﻰ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻣﻦ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻧﻲ‬
‫ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﻭﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺘﻜﺒﻴﺮ‪ " :‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ‪،‬‬
‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺃﻛﺒﺮ‪ ،‬ﺍﻟﻠﻪ ﺃﻛﺒﺮ ﻋﻠﻰ ﻣﺎ ﻫﺪﺍﻧﺎ‪ .‬ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ‬
‫ﻋﻠﻰ ﻣﺎ ﺃﻭﻻﻧﺎ ﻭﺭﺯﻗﻨﺎ ﻣﻦ ﺑﻬﻴﻤﺔ ﺍﻷﻧﻌﺎﻡ "‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻨﻔﺮ ﻣﻦ ﻣﻨﻰ ﻭﺩﺧﻮﻝ ﺍﻟﻜﻌﺒﺔ ﻭﻭﺩﺍﻉ ﺍﻟﺒﻴﺖ‬
‫ﻻ ﺑﺄﺱ ﺃﻥ ﻳﻨﻔﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻣﻨﻰ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‬
‫ﻭﻫﻮ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ .‬ﻓﺈﻥ ﺃﻗﺎﻡ ﺇﻟﻰ ﺍﻟﻨﻔﺮ ﺍﻷﺧﻴﺮ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻭﺍﻟﺮﺍﺑﻊ ﻣﻦ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﻦ ﺃﺻﺎﺏ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺇﺣﺮﺍﻣﻪ ﺃﻭ ﺻﻴﺪﺍ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ‬

‫)‪(٢٦٨‬‬
 ‫ﻳﻨﻔﺮ ﻓﻲ ﺍﻟﻨﻔﺮ ﺍﻷﻭﻝ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻤﻘﺎﻡ ﺇﻟﻰ ﺍﻟﻨﻔﺮ ﺍﻷﺧﻴﺮ‪ .‬ﻭﺇﺫﺍ‬
‫ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻔﺮ ﻓﻲ ﺍﻟﻨﻔﺮ ﺍﻷﻭﻝ‪ ،‬ﻓﻼ ﻳﻨﻔﺮ ﺇﻻ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺗﺪﻋﻮﻩ ﺿﺮﻭﺭﺓ ﺇﻟﻴﻪ ﻣﻦ ﺧﻮﻑ ﻭﻏﻴﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﻨﻔﺮ ﻗﺒﻞ‬
‫ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻨﻔﺮ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﻓﺈﺫﺍ ﻏﺎﺑﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﻨﻔﺮ‪ ،‬ﻭﻟﻴﺒﺖ ﺑﻤﻨﻰ ﺇﻟﻰ ﺍﻟﻐﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﻔﺮ ﻓﻲ ﺍﻟﻨﻔﺮ ﺍﻷﺧﻴﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻨﻔﺮ ﻣﻦ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‬
‫ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻨﻔﺮ ﻭﺃﺭﺍﺩ ﺍﻟﻤﻘﺎﻡ ﺑﻤﻨﻰ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﻻ‬
‫ﺍﻹﻣﺎﻡ ﺧﺎﺻﺔ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ ﺑﻤﻜﺔ‪.‬‬
‫ﻭﻣﻦ ﻧﻔﺮ ﻣﻦ ﻣﻨﻰ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻗﻀﻰ ﻣﻨﺎﺳﻜﻪ ﻛﻠﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻻ ﻳﺪﺧﻞ ﻣﻜﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺑﻘﻲ ﻋﻠﻴﻪ ﺷﺊ ﻣﻦ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻪ‬
‫ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ‪ .‬ﻭﺍﻷﻓﻀﻞ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ﻟﺘﻮﺩﻳﻊ‬
‫ﺍﻟﺒﻴﺖ ﻭﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﺑﻤﺴﺠﺪ ﻣﻨﻰ‪ ،‬ﻭﻫﻮ ﻣﺴﺠﺪ‬
‫ﺍﻟﺨﻴﻒ‪ .‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻣﺴﺠﺪﻩ ﻋﻨﺪ ﺍﻟﻤﻨﺎﺭﺓ‬
‫ﺍﻟﺘﻲ ﻓﻲ ﻭﺳﻂ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻓﻮﻗﻬﺎ ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ ﻧﺤﻮﺍ ﻣﻦ ﺛﻼﺛﻴﻦ ﺫﺭﺍﻋﺎ‪،‬‬
‫ﻭﻋﻦ ﻳﻤﻴﻨﻬﺎ ﻭﻋﻦ ﻳﺴﺎﺭﻫﺎ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﺼﻼﻙ ﻓﻴﻪ‪ ،‬ﻓﺎﻓﻌﻞ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﺳﺖ ﺭﻛﻌﺎﺕ ﻓﻲ‬
‫ﻣﺴﺠﺪ ﻣﻨﻰ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ ﻣﺴﺠﺪ ﺍﻟﺤﺼﺒﺎﺀ‪ ،‬ﻭﻫﻮ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪،‬‬
‫ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻓﻠﻴﺪﺧﻠﻪ ﻭﻟﻴﺴﺘﺮﺡ ﻓﻴﻪ ﻗﻠﻴﻼ ﻭﻟﻴﺴﺘﻠﻖ ﻋﻠﻰ‬
‫ﻗﻔﺎﻩ‪.‬‬

‫)‪(٢٦٩‬‬
 ‫ﻓﺈﺫﺍ ﺟﺎﺀ ﺇﻟﻰ ﻣﻜﺔ ﻓﻠﻴﺪﺧﻞ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﺇﻥ ﺗﻤﻜﻦ ﻣﻦ ﺫﻟﻚ ﺳﻨﺔ‬
‫ﻭﺍﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻭﺍﻟﺼﺮﻭﺭﺓ ﻻ ﻳﺘﺮﻙ ﺩﺧﻮﻟﻬﺎ ﻋﻠﻰ ﺣﺎﻝ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺩﺧﻮﻝ ﺍﻟﻜﻌﺒﺔ ﻓﻠﻴﻐﺘﺴﻞ ﻗﺒﻞ ﺩﺧﻮﻟﻬﺎ ﺳﻨﺔ ﻣﺆﻛﺪﺓ‪.‬‬
‫ﻓﺈﺫﺍ ﺩﺧﻠﻬﺎ‪ ،‬ﻓﻼ ﻳﻤﺘﺨﻂ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺒﺼﻖ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺩﺧﻮﻟﻬﺎ‬
‫ﺑﺤﺬﺍﺀ‪ .‬ﻭﻳﻘﻮﻝ ﺇﺫﺍ ﺩﺧﻠﻬﺎ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﻗﻠﺖ‪ :‬ﻭﻣﻦ ﺩﺧﻠﻪ ﻛﺎﻥ‬
‫ﺁﻣﻨﺎ‪ ،‬ﻓﺄﻣﻨﻲ ﻣﻦ ﻋﺬﺍﺑﻚ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ "‪.‬‬
‫ﺛﻢ ﻳﺼﻠﻲ ﺑﻴﻦ ﺍﻷﺳﻄﻮﺍﻧﺘﻴﻦ ﻋﻠﻰ ﺍﻟﺮﺧﺎﻣﺔ ﺍﻟﺤﻤﺮﺍﺀ ﺭﻛﻌﺘﻴﻦ‪،‬‬
‫ﻳﻘﺮﺃ ﻓﻲ ﺍﻷﻭﻟﻰ ﻣﻨﻬﻤﺎ " ﺣﻢ ﺍﻟﺴﺠﺪﺓ " ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺪﺩ ﺁﻳﺎﺗﻬﺎ‪ ،‬ﺛﻢ‬
‫ﻟﻴﺼﻞ ﻓﻲ ﺯﻭﺍﻳﺎ ﺍﻟﺒﻴﺖ ﻛﻠﻬﺎ‪ ،‬ﺛﻢ ﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﻣﻦ ﺗﻬﻴﺄ ﻭﺗﻌﺒﺄ " ﺇﻟﻰ‬
‫ﺁﺧﺮ ﺍﻟﺪﻋﺎﺀ‪ .‬ﻓﺈﺫﺍ ﺻﻠﻰ ﻋﻨﺪ ﺍﻟﺮﺧﺎﻣﺔ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﻓﻲ ﺯﻭﺍﻳﺎ‬
‫ﺍﻟﺒﻴﺖ‪ ،‬ﻗﺎﻡ ﻓﺎﺳﺘﻘﺒﻞ ﺍﻟﺤﺎﺋﻂ ﺑﻴﻦ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ ﻭﺍﻟﻐﺮﺑﻲ‪ ،‬ﻭﻳﺮﻓﻊ‬
‫ﻳﺪﻳﻪ‪ ،‬ﻭﻳﻠﺘﺼﻖ ﺑﻪ‪ ،‬ﻭﻳﺪﻋﻮﺍ‪ .‬ﺛﻢ ﻳﺘﺤﻮﻝ ﺇﻟﻰ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ‪،‬‬
‫ﻓﻴﻔﻌﻞ ﺑﻪ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﺛﻢ ﻳﺄﺗﻲ ﺍﻟﺮﻛﻦ ﺍﻟﻐﺮﺑﻲ‪ ،‬ﻭﻳﻔﻌﻞ ﺑﻪ ﺃﻳﻀﺎ‬
‫ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﺛﻢ ﻟﻴﺨﺮﺝ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺮﻳﻀﺔ‬
‫ﺟﻮﻑ ﺍﻟﻜﻌﺒﺔ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻨﻮﺍﻓﻞ ﻓﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻣﻨﺪﻭﺏ ﺇﻟﻴﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺧﺮﺝ ﻣﻦ ﺍﻟﺒﻴﺖ ﻭﻧﺰﻝ ﻋﻦ ﺍﻟﺪﺭﺟﺔ‪ ،‬ﺻﻠﻰ ﻋﻦ ﻳﻤﻴﻨﻪ‬
‫ﺭﻛﻌﺘﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻣﻜﺔ‪ ،‬ﺟﺎﺀ ﺇﻟﻰ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻄﺎﻑ ﺑﻪ‬
‫ﺃﺳﺒﻮﻋﺎ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ ﺳﻨﺔ ﻣﺆﻛﺪﺓ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺴﺘﻠﻢ ﺍﻟﺤﺠﺮ‬

‫)‪(٢٧٠‬‬
 ‫ﻭﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧﻲ ﻓﻲ ﻛﻞ ﺷﻮﻁ‪ ،‬ﻓﻌﻞ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻤﻜﻦ‪ ،‬ﺍﻓﺘﺘﺢ ﺑﻪ‪،‬‬
‫ﻭﺧﺘﻢ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﺛﻢ ﻳﺄﺗﻲ ﺍﻟﻤﺴﺘﺠﺎﺭ‪ ،‬ﻓﻴﺼﻨﻊ ﻋﻨﺪﻩ ﻛﻤﺎ ﺻﻨﻊ ﻳﻮﻡ ﻗﺪﻡ‬
‫ﻣﻜﺔ‪ .‬ﻭﻳﺘﺨﻴﺮ ﻟﻨﻔﺴﻪ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻣﺎ ﺃﺭﺍﺩ‪ .‬ﺛﻢ ﻳﺴﺘﻠﻢ ﺍﻟﺤﺠﺮ ﺍﻷﺳﻮﺩ‪،‬‬
‫ﺛﻢ ﻳﻮﺩﻉ ﺍﻟﺒﻴﺖ ﻭﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﻻ ﺗﺠﻌﻠﻪ ﺁﺧﺮ ﺍﻟﻌﻬﺪ ﻣﻦ ﺑﻴﺘﻚ "‬
‫ﺛﻢ ﻟﻴﺄﺕ ﺯﻣﺰﻡ ﻓﻴﺸﺮﺏ ﻣﻨﻪ‪ ،‬ﺛﻢ ﻟﻴﺨﺮﺝ‪ ،‬ﻭﻳﻘﻮﻝ‪ " :‬ﺁﺋﺒﻮﻥ‬
‫ﺗﺎﺋﺒﻮﻥ‪ ،‬ﻋﺎﺑﺪﻭﻥ‪ ،‬ﻟﺮﺑﻨﺎ ﺣﺎﻣﺪﻭﻥ‪ ،‬ﺇﻟﻰ ﺭﺑﻨﺎ ﺭﺍﻏﺒﻮﻥ‪ ،‬ﺇﻟﻰ ﺭﺑﻨﺎ‬
‫ﺭﺍﺟﻌﻮﻥ "‪ .‬ﻓﺈﺫﺍ ﺧﺮﺝ ﻣﻦ ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﻠﻴﻜﻦ ﺧﺮﻭﺟﻪ ﻣﻦ ﺑﺎﺏ‬
‫ﺍﻟﺤﻨﺎﻃﻴﻦ‪ .‬ﻓﻴﺨﺮ ﺳﺎﺟﺪﺍ‪ ،‬ﻭﻳﻘﻮﻡ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬
‫" ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻧﻘﻠﺐ ﻋﻠﻰ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ "‪.‬‬
‫ﻭﻣﻦ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﺃﻭ ﺷﻐﻠﻪ ﺷﺎﻏﻞ ﻋﻦ ﺫﻟﻚ‬
‫ﺣﺘﻰ ﺧﺮﺝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻣﻜﺔ‪،‬‬
‫ﻓﻠﻴﺸﺘﺮ ﺑﺪﺭﻫﻢ ﺗﻤﺮﺍ‪ ،‬ﻭﻟﻴﺘﺼﺪﻕ ﺑﻪ‪ ،‬ﻟﻴﻜﻮﻥ ﻛﻔﺎﺭﺓ ﻟﻤﺎ ﺩﺧﻞ‬
‫ﻋﻠﻴﻪ ﻓﻲ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﺑﺎﺏ ﻓﺮﺍﺋﺾ ﺍﻟﺤﺞ‬
‫ﻓﺮﺍﺋﺾ ﺍﻟﺤﺞ‪ :‬ﺍﻻﺣﺮﺍﻡ ﻣﻦ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻭﺍﻟﺘﻠﺒﻴﺎﺕ ﺍﻷﺭﺑﻊ‪،‬‬
‫ﻭﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﺘﻤﺘﻌﺎ‪ ،‬ﺛﻼﺛﺔ ﺃﻃﻮﺍﻑ‪ :‬ﻃﻮﺍﻑ‬
‫ﻟﻠﻌﻤﺮﺓ‪ ،‬ﻭﻃﻮﺍﻑ ﻟﻠﺰﻳﺎﺭﺓ‪ ،‬ﻭﻃﻮﺍﻑ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺭﻧﺎ ﺃﻭ‬
‫ﻣﻔﺮﺩﺍ‪ ،‬ﻃﻮﺍﻓﺎﻥ‪ :‬ﻃﻮﺍﻑ ﻟﻠﺤﺞ‪ ،‬ﻭﻃﻮﺍﻑ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﻣﻊ‬

‫)‪(٢٧١‬‬
 ‫ﻛﻞ ﻃﻮﺍﻑ ﺭﻛﻌﺘﺎﻥ ﻋﻨﺪ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻭﻫﻤﺎ ﺃﻳﻀﺎ ﻓﺮﺿﺎﻥ‪ ،‬ﻭﺍﻟﺴﻌﻲ‬
‫ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﺑﺎﻟﻤﻮﻗﻔﻴﻦ‪ :‬ﻋﺮﻓﺎﺕ ﻭﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻤﺘﻌﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻬﺪﻱ ﺃﻳﻀﺎ ﻭﺍﺟﺒﺎ ﻋﻠﻴﻪ ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ‬
‫ﻣﻘﺎﻣﻪ‪.‬‬
‫ﻓﻤﻦ ﺗﺮﻙ ﺍﻻﺣﺮﺍﻡ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺣﺞ ﻟﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‬
‫ﺣﺘﻰ ﻳﺠﻮﺯ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ .‬ﻭﻳﺤﺮﻡ ﻣﻨﻪ‪،‬‬
‫ﺇﺫﺍ ﺗﻤﻜﻦ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻟﻀﻴﻖ ﺍﻟﻮﻗﺖ ﺃﻭ ﺍﻟﺨﻮﻑ ﺃﻭ ﻣﺎ‬
‫ﺟﺮﻯ ﻣﺠﺮﺍﻫﻤﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻀﺮﻭﺭﺍﺕ‪ ،‬ﺃﺣﺮﻡ ﻣﻦ ﻣﻮﺿﻌﻪ ﻭﻗﺪ‬
‫ﺃﺟﺰﺃﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﻣﻜﺔ‪ ،‬ﻭﺃﻣﻜﻨﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺧﺎﺭﺝ‬
‫ﺍﻟﺤﺮﻡ‪ ،‬ﻓﻠﻴﺨﺮﺝ ﻭﻟﻴﺤﺮﻡ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﺫﻟﻚ‪ ،‬ﺃﺣﺮﻡ ﻣﻦ‬
‫ﻣﻮﺿﻌﻪ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺘﻠﺒﻴﺔ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺣﺞ ﻟﻪ ﻭﺇﻥ ﺗﺮﻛﻬﺎ ﻧﺎﺳﻴﺎ‪،‬‬
‫ﺛﻢ ﺫﻛﺮ‪ ،‬ﻓﻠﻴﺠﺪﺩ ﺍﻟﺘﻠﺒﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺣﺞ ﻟﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻪ‬
‫ﻧﺎﺳﻴﺎ‪ ،‬ﺃﻋﺎﺩ ﺍﻟﻄﻮﺍﻑ ﺃﻱ ﻭﻗﺖ ﺫﻛﺮﻩ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻟﻢ ﻳﺒﻄﻞ ﺣﺠﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ‬
‫ﻻ ﺗﺤﻞ ﻟﻪ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺣﺘﻰ ﻳﻄﻮﻑ ﻋﻨﻪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺭﻛﻌﺘﺎ‬
‫ﺍﻟﻄﻮﺍﻑ ﻣﺘﻰ ﺗﺮﻛﻬﻤﺎ ﻧﺎﺳﻴﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻀﺎﺀﻫﻤﺎ ﺣﺴﺐ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺴﻌﻲ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻼ ﺣﺞ ﻟﻪ‪ .‬ﻓﺈﻥ ﺗﺮﻛﻪ ﻧﺎﺳﻴﺎ‪،‬‬

‫)‪(٢٧٢‬‬
 ‫ﻋﻠﻴﻪ ﻗﻀﺎﺅﻩ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﺃﻭ ﺑﺎﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‪،‬‬
‫ﻓﻼ ﺣﺞ ﻟﻪ‪ .‬ﻓﺈﻥ ﺗﺮﻙ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ ﻧﺎﺳﻴﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﻌﻮﺩ‪ ،‬ﻓﻴﻘﻒ ﺑﻬﺎ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﺇﻻ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻭﻗﻒ ﺑﺎﻟﻤﺸﻌﺮ‪،‬‬
‫ﻓﻘﺪ ﺗﻢ ﺣﺠﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺭﺩ ﺍﻟﺤﺎﺝ ﻟﻴﻼ‪ ،‬ﻭﻋﻠﻢ‪ :‬ﺃﻧﻪ ﻣﻀﻰ ﺇﻟﻰ ﻋﺮﻓﺎﺕ‪ ،‬ﻭﻗﻒ‬
‫ﺑﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﻗﻠﻴﻼ‪ ،‬ﺛﻢ ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ ﻗﺒﻞ ﻃﻠﻮﻉ‬
‫ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻤﻀﻲ ﺇﻟﻴﻬﺎ ﻭﺍﻟﻮﻗﻮﻑ ﺑﻬﺎ‪ ،‬ﺛﻢ ﻳﺠﺊ ﺇﻟﻰ‬
‫ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ‪ .‬ﻓﺈﻥ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻧﻪ ﺇﻥ ﻣﻀﻰ ﺇﻟﻰ ﻋﺮﻓﺎﺕ‪ ،‬ﻟﻢ‬
‫ﻳﻠﺤﻖ ﺍﻟﻤﺸﻌﺮ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻑ ﺑﺎﻟﻤﺸﻌﺮ‪،‬‬
‫ﻭﻗﺪ ﺗﻢ ﺣﺠﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺃﺩﺭﻙ ﺍﻟﻤﺸﻌﺮ ﺍﻟﺤﺮﺍﻡ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻘﺪ ﺃﺩﺭﻙ‬
‫ﺍﻟﺤﺞ‪ .‬ﻭﺇﻥ ﺃﺩﺭﻛﻪ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻘﺪ ﻓﺎﺗﻪ ﺍﻟﺤﺞ‪.‬‬
‫ﻭﻣﻦ ﻭﻗﻒ ﺑﻌﺮﻓﺎﺕ‪ ،‬ﺛﻢ ﻗﺼﺪ ﺍﻟﻤﺸﻌﺮ‪ ،‬ﻓﻌﺎﻗﻪ ﻓﻲ ﺍﻟﻄﺮﻳﻖ‬
‫ﻋﺎﺋﻖ‪ ،‬ﻓﻠﻢ ﻳﻠﺤﻖ ﺇﻟﻰ ﻗﺮﺏ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻓﻘﺪ ﺗﻢ ﺣﺠﻪ‪ ،‬ﻭﻳﻘﻒ‬
‫ﻗﻠﻴﻼ ﺑﺎﻟﻤﺸﻌﺮ ﻭﻳﻤﻀﻲ ﺇﻟﻰ ﻣﻨﻰ‪ .‬ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﻭﻗﻒ ﺑﻌﺮﻓﺎﺕ‪،‬‬
‫ﻭﺃﺩﺭﻙ ﺍﻟﻤﺸﻌﺮ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻘﺪ ﻓﺎﺗﻪ ﺍﻟﺤﺞ‪ ،‬ﻷﻧﻪ ﻟﻢ‬
‫ﻳﻠﺤﻖ ﺃﺣﺪ ﺍﻟﻤﻮﻗﻔﻴﻦ ﻓﻲ ﻭﻗﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﻓﺎﺗﻪ ﺍﻟﺤﺞ‪ ،‬ﻓﻠﻴﻘﻢ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ ﺇﻟﻰ ﺍﻧﻘﻀﺎﺀ ﺃﻳﺎﻡ‬

‫)‪(٢٧٣‬‬
 ‫ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﺛﻢ ﻳﺠﺊ‪ ،‬ﻓﻴﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﻳﺴﻊ ﺑﻴﻦ ﺍﻟﺼﻔﺎ‬
‫ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﻳﺠﻌﻞ ﺣﺠﺘﻪ ﻋﻤﺮﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺳﺎﻕ ﻣﻌﻪ ﻫﺪﻳﺎ‪،‬‬
‫ﻓﻠﻴﻨﺤﺮﻩ ﺑﻤﻜﺔ ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ ﺇﻥ ﻛﺎﻧﺖ ﺣﺠﺘﻪ‬
‫ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺠﺔ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ‬
‫ﺷﺎﺀ ﺣﺞ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻟﻢ ﻳﺤﺞ‪ .‬ﻭﻣﻦ ﺣﻀﺮ ﺍﻟﻤﻨﺎﺳﻚ ﻛﻠﻬﺎ ﻭﺭﺗﺒﻬﺎ‬
‫ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ‪ .‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﺳﻜﺮﺍﻧﺎ‪ ،‬ﻓﻼ ﺣﺞ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪.‬‬
‫ﺑﺎﺏ ﻣﻨﺎﺳﻚ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ‬
‫ﻗﺪ ﺑﻴﻨﺎ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﺍﻟﺤﺞ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻛﻮﺟﻮﺑﻪ‬
‫ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻓﻤﺘﻰ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻟﻬﺎ ﺯﻭﺝ‪ ،‬ﻓﻼ ﺗﺨﺮﺝ ﺇﻻ ﻣﻌﻪ‪.‬‬
‫ﻓﺈﻥ ﻣﻨﻌﻬﺎ ﺯﻭﺟﻬﺎ ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﻓﻲ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ ﺧﻼﻓﻪ‪.‬‬
‫ﻭﻟﺘﺨﺮﺝ‪ ،‬ﻭﺗﺤﺞ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺤﺞ ﺗﻄﻮﻋﺎ‪،‬‬
‫ﻓﻤﻨﻌﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﺎ ﻣﺨﺎﻟﻔﺘﻪ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﺗﺨﺮﺝ ﺇﻻ ﻣﻊ ﺫﻱ ﻣﺤﺮﻡ ﻟﻬﺎ ﻣﻦ ﺃﺏ ﺃﻭ ﺃﺥ‬
‫ﺃﻭ ﻋﻢ ﺃﻭ ﺧﺎﻝ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺃﺣﺪ ﻣﻤﻦ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ ﺃﻥ‬
‫ﺗﺨﺮﺝ ﻣﻊ ﻣﻦ ﺗﺜﻖ ﺑﺪﻳﻨﻪ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻋﺪﺓ ﺍﻟﻄﻼﻕ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ ﺃﻥ ﺗﺨﺮﺝ ﻓﻲ‬
‫ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺭﺟﻌﺔ ﺃﻭ ﻟﻢ ﺗﻜﻦ‪ .‬ﻭﻟﻴﺲ‬
‫ﻟﻬﺎ ﺃﻥ ﺗﺨﺮﺝ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺠﺘﻬﺎ ﺗﻄﻮﻋﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺪﺓ‬

‫)‪(٢٧٤‬‬
 ‫ﻟﺰﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ ﻓﻴﻬﺎ ﺭﺟﻌﺔ‪ .‬ﻓﺄﻣﺎ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻓﻼ‬
‫ﺑﺄﺱ ﺑﻬﺎ ﺃﻥ ﺗﺨﺮﺝ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻟﺤﺞ ﻓﺮﺿﺎ ﻛﺎﻥ ﺃﻭ ﻧﻔﻼ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﺮﺟﺖ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺑﻠﻐﺖ ﻣﻴﻘﺎﺕ ﺃﻫﻠﻬﺎ‪ ،‬ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﺤﺮﻡ‬
‫ﻣﻨﻪ‪ ،‬ﻭﻻ ﺗﺆﺧﺮﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺣﺎﺋﻀﺎ‪ ،‬ﺗﻮﺿﺄﺕ ﻭﺿﻮﺀ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﺣﺘﺸﺖ ﻭﺍﺳﺘﺜﻔﺮﺕ ﻭﺃﺣﺮﻣﺖ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﻻ ﺗﺼﻠﻲ ﺭﻛﻌﺘﻲ ﺍﻻﺣﺮﺍﻡ‬
‫ﻓﺈﻥ ﺗﺮﻛﺖ ﺍﻻﺣﺮﺍﻡ ﻇﻨﺎ ﻣﻨﻬﺎ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﺟﺎﺯﺕ‬
‫ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻓﺘﺤﺮﻡ ﻣﻨﻪ‪ ،‬ﺇﺫﺍ‬
‫ﺃﻣﻜﻨﻬﺎ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻬﺎ‪ ،‬ﺃﺣﺮﻣﺖ ﻣﻦ ﻣﻮﺿﻌﻬﺎ‪ .‬ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ‬
‫ﻗﺪ ﺩﺧﻠﺖ ﻣﻜﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻗﺪ ﺩﺧﻠﺖ ﻣﻜﺔ‪ ،‬ﻓﻠﺘﺨﺮﺝ ﺇﻟﻰ ﺧﺎﺭﺝ‬
‫ﺍﻟﺤﺮﻡ‪ ،‬ﻭﺗﺤﺮﻡ ﻣﻦ ﻫﻨﺎﻙ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻬﺎ ﺫﻟﻚ‪ ،‬ﺃﺣﺮﻣﺖ ﻣﻦ‬
‫ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺷﺊ‪.‬‬
‫ﻓﺈﺫﺍ ﺩﺧﻠﺖ ﺍﻟﻤﺮﺃﺓ ﻣﻜﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺘﻤﺘﻌﺔ‪ ،‬ﻃﺎﻓﺖ ﺑﺎﻟﺒﻴﺖ‪،‬‬
‫ﻭﺳﻌﺖ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﻗﺼﺮﺕ‪ .‬ﻭﻗﺪ ﺃﺣﻠﺖ ﻣﻦ ﻛﻞ ﻣﺎ‬
‫ﺃﺣﺮﻣﺖ ﻣﻨﻪ ﻣﺜﻞ ﺍﻟﺮﺟﻞ ﺳﻮﺍﺀ‪.‬‬
‫ﻓﺈﻥ ﺣﺎﺿﺖ ﻗﺒﻞ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﺍﻧﺘﻈﺮﺕ ﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﻮﻗﺖ‬
‫ﺍﻟﺬﻱ ﺗﺨﺮﺝ ﺇﻟﻰ ﻋﺮﻓﺎﺕ‪ .‬ﻓﺈﻥ ﻃﻬﺮﺕ‪ ،‬ﻃﺎﻓﺖ ﻭﺳﻌﺖ‪ .‬ﻭﺇﻥ ﻟﻢ‬
‫ﺗﻄﻬﺮ‪ ،‬ﻓﻘﺪ ﻣﻀﺖ ﻣﺘﻌﺘﻬﺎ‪ ،‬ﻭﺗﻜﻮﻥ ﺣﺠﺔ ﻣﻔﺮﺩﺓ‪ ،‬ﺗﻘﻀﻲ‬
‫ﺍﻟﻤﻨﺎﺳﻚ ﻛﻠﻬﺎ ﺛﻢ ﺗﻌﺘﻤﺮ ﺑﻌﺪ ﺫﻟﻚ ﻋﻤﺮﺓ ﻣﺒﺘﻮﻟﺔ‪ .‬ﻓﺈﻥ ﻃﺎﻓﺖ‬
‫ﺑﺎﻟﺒﻴﺖ ﺛﻼﺛﺔ ﺃﺷﻮﺍﻁ ﺛﻢ ﺣﺎﺿﺖ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻬﺎ ﺣﻜﻢ ﻣﻦ ﻟﻢ‬
‫ﻳﻄﻒ‪ .‬ﻭﺇﺫﺍ ﻃﺎﻓﺖ ﺃﺭﺑﻌﺔ ﺃﺷﻮﺍﻁ‪ ،‬ﺛﻢ ﺣﺎﺿﺖ‪ ،‬ﻗﻄﻌﺖ ﺍﻟﻄﻮﺍﻑ‪،‬‬

‫)‪(٢٧٥‬‬
 ‫ﻭﺳﻌﺖ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﻭﻗﺼﺮﺕ‪ ،‬ﺛﻢ ﺃﺣﺮﻣﺖ ﺑﺎﻟﺤﺞ‪،‬‬
‫ﻭﻗﺪ ﺗﻤﺖ ﻣﺘﻌﺘﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﻭﻃﻬﺮﺕ ﺗﻤﻤﺖ ﺍﻟﻄﻮﺍﻑ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻗﺪ ﻃﺎﻓﺖ ﺍﻟﻄﻮﺍﻑ ﻛﻠﻪ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻗﺪ ﺻﻠﺖ ﺍﻟﺮﻛﻌﺘﻴﻦ‬
‫ﻋﻨﺪ ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻓﻠﺘﺨﺮﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻟﺘﺴﻊ‪ ،‬ﻭﺗﻌﻤﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‬
‫ﻣﻦ ﺍﻻﺣﺮﺍﻡ ﺑﺎﻟﺤﺞ ﻭﻗﻀﺎﺀ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﺛﻢ ﺗﻘﻀﻲ ﺍﻟﺮﻛﻌﺘﻴﻦ ﺇﺫﺍ‬
‫ﻃﻬﺮﺕ‪ .‬ﻭﺇﺫﺍ ﻃﺎﻓﺖ ﺑﺎﻟﺒﻴﺖ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ﻭﻗﺼﺮﺕ‪ ،‬ﺛﻢ‬
‫ﺃﺣﺮﻣﺖ ﺑﺎﻟﺤﺞ‪ ،‬ﻭﺧﺎﻓﺖ ﺃﻥ ﻳﻠﺤﻘﻬﺎ ﺍﻟﺤﻴﺾ ﻓﻴﻬﺎ ﺑﻌﺪ‪ ،‬ﻓﻼ‬
‫ﺗﺘﻤﻜﻦ ﻣﻦ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻭﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺠﺎﺋﺰ ﻟﻬﺎ ﺃﻥ ﺗﻘﺪﻡ‬
‫ﺍﻟﻄﻮﺍﻓﻴﻦ ﻣﻌﺎ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﺛﻢ ﺗﺨﺮﺝ ﻓﺘﻘﻀﻲ‬
‫ﺍﻟﻤﻨﺎﺳﻚ ﻛﻠﻬﺎ‪ ،‬ﺛﻢ ﺗﺮﺟﻊ ﺇﻟﻰ ﻣﻨﺰﻟﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﻗﺪ ﻃﺎﻓﺖ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﺑﻘﻲ ﻋﻠﻴﻬﺎ ﻃﻮﺍﻑ‬
‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﻼ ﺗﺨﺮﺝ ﻣﻦ ﻣﻜﺔ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﻘﻀﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ‬
‫ﻃﺎﻓﺖ ﻣﻨﻪ ﺃﺭﺑﻌﺔ ﺃﺷﻮﺍﻁ ﻭﺃﺭﺍﺩﺕ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ ﺃﻥ ﺗﺨﺮﺝ‬
‫ﻭﺇﻥ ﻟﻢ ﺗﺘﻢ ﺍﻟﻄﻮﺍﻑ‪.‬‬
‫ﻭﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﻻ ﺑﺄﺱ ﺑﻬﺎ ﺃﻥ ﺗﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﺗﺼﻠﻲ ﻋﻨﺪ‬
‫ﺍﻟﻤﻘﺎﻡ‪ ،‬ﻭﺗﺸﻬﺪ ﺍﻟﻤﻨﺎﺳﻚ ﻛﻠﻬﺎ‪ ،‬ﺇﺫﺍ ﻓﻌﻠﺖ ﻣﺎ ﺗﻔﻌﻠﻪ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﺤﺎﺋﺾ‪ ،‬ﺃﻥ ﺍﻟﺤﺎﺋﺾ ﻻ ﻳﺤﻞ ﻟﻬﺎ ﺩﺧﻮﻝ‬
‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻓﻼ ﺗﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻳﻀﺎ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻭﺍﻟﻄﻮﺍﻑ ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺣﻜﻢ ﺍﻟﻤﺴﺘﺤﺎﺿﺔ‪.‬‬

‫)‪(٢٧٦‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻟﺤﺎﺋﺾ ﻭﺩﺍﻉ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻼ ﺗﺪﺧﻞ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻟﺘﻮﺩﻉ‬
‫ﻣﻦ ﺃﺩﻧﻰ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﺗﻨﺼﺮﻑ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻴﻠﺔ ﻻ ﺗﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻃﻴﻒ ﺑﻬﺎ‪،‬‬
‫ﻭﺗﺴﺘﻠﻢ ﺍﻷﺭﻛﺎﻥ ﻭﺍﻟﺤﺠﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺯﺣﻤﺔ‪ ،‬ﻓﺘﻜﻔﻴﻬﺎ‬
‫ﺍﻹﺷﺎﺭﺓ‪ .‬ﻭﻻ ﺗﺰﺍﺣﻢ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻬﺎ ﻋﻠﺔ ﺗﻤﻨﻊ ﻣﻦ ﺣﻤﻠﻬﺎ‬
‫ﻭﺍﻟﻄﻮﺍﻑ ﺑﻬﺎ‪ ،‬ﻃﺎﻑ ﻋﻨﻬﺎ ﻭﻟﻴﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺷﺊ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻠﻴﻠﺔ ﻻ ﺗﻌﻘﻞ ﻋﻨﺪ ﺍﻻﺣﺮﺍﻡ‪ ،‬ﺃﺣﺮﻡ ﻋﻨﻬﺎ ﻭﻟﻴﻬﺎ‪،‬‬
‫ﻭﺟﻨﺒﻬﺎ ﻣﺎ ﻳﺠﺘﻨﺐ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﻗﺪ ﺗﻢ ﺇﺣﺮﺍﻣﻬﺎ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ‬
‫ﺣﻠﻖ ﻭﻻ ﺩﺧﻮﻝ ﺍﻟﺒﻴﺖ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩﺕ ﺩﺧﻮﻝ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻠﺘﺪﺧﻠﻪ‬
‫ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺯﺣﺎﻡ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺴﺘﺤﺎﺿﺔ ﺩﺧﻮﻝ ﺍﻟﺒﻴﺖ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺣﺞ ﻋﻦ ﻏﻴﺮﻩ‬
‫ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‪ ،‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺤﺞ ﻋﻦ ﻏﻴﺮﻩ ﺇﻻ‬
‫ﺑﻌﺪ ﺃﻥ ﻳﻘﻀﻲ ﺣﺠﺘﻪ ﺍﻟﺘﻲ ﻭﺟﺒﺖ ﻋﻠﻴﻪ‪ .‬ﻓﺈﺫﺍ ﻗﻀﺎﻫﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﺤﺞ ﻋﻦ ﻏﻴﺮﻩ‪ .‬ﻭﻣﻦ ﻟﻴﺲ ﻟﻪ ﻣﺎﻝ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺞ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺤﺞ ﻋﻦ ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﺗﻤﻜﻦ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺤﺞ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﺕ ﺍﻟﺤﺠﺔ‬
‫ﺍﻟﺘﻲ ﺣﺠﻬﺎ ﻋﻤﻦ ﺣﺞ ﻋﻨﻪ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻤﻦ ﻳﺤﺞ ﻋﻦ ﻏﻴﺮﻩ ﺃﻥ ﻳﺬﻛﺮﻩ ﻓﻲ ﺍﻟﻤﻮﺍﺿﻊ ﻛﻠﻬﺎ‪،‬‬

‫)‪(٢٧٧‬‬
 ‫ﻓﻴﻘﻮﻝ ﻋﻨﺪ ﺍﻻﺣﺮﺍﻡ‪ :‬ﺍﻟﻠﻬﻢ ﻣﺎ ﺃﺻﺎﺑﻨﻲ ﻣﻦ ﺗﻌﺐ ﺃﻭ ﻧﺼﺐ ﺃﻭ‬
‫ﻟﻐﻮﺏ ﻓﺄﺟﺮ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ‪ ،‬ﻭﺃﺟﺮﻧﻲ ﻓﻲ ﻧﻴﺎﺑﺘﻲ ﻋﻨﻪ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻳﺬﻛﺮﻩ ﻋﻨﺪ ﺍﻟﺘﻠﺒﻴﺔ ﻭﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻲ ﻭﻋﻨﺪ ﺍﻟﻤﻮﻗﻔﻴﻦ ﻭﻋﻨﺪ ﺍﻟﺬﺑﺢ‬
‫ﻭﻋﻨﺪ ﻗﻀﺎﺀ ﺟﻤﻴﻊ ﺍﻟﻤﻨﺎﺳﻚ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮﻩ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻮﺍﺿﻊ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﻧﻴﺘﻪ ﺍﻟﺤﺞ ﻋﻨﻪ ﻛﺎﻥ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﻣﻦ ﺃﻣﺮ ﻏﻴﺮﻩ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﻣﺘﻤﺘﻌﺎ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ‬
‫ﻣﻔﺮﺩﺍ ﻭﻻ ﻗﺎﺭﻧﺎ‪ .‬ﻓﺈﻥ ﺣﺞ ﻋﻨﻪ ﻛﺬﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰﺋﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﺇﻥ ﺃﻣﺮﻩ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﻣﻔﺮﺩﺍ ﺃﻭ ﻗﺎﺭﻧﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺤﺞ ﻋﻨﻪ ﻣﺘﻤﺘﻌﺎ‪ ،‬ﻷﻧﻪ ﻳﻌﺪﻝ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﺍﻷﻓﻀﻞ‪ .‬ﻭﻣﻦ ﺃﻣﺮ‬
‫ﻏﻴﺮﻩ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﻋﻠﻰ ﻃﺮﻳﻖ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻌﺪﻝ ﻋﻦ ﺫﻟﻚ‬
‫ﺍﻟﻄﺮﻳﻖ ﺇﻟﻰ ﻃﺮﻳﻖ ﺁﺧﺮ‪ .‬ﻭﺇﺫﺍ ﺃﻣﺮﻩ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻠﻴﺲ‬
‫ﻟﻪ ﺃﻥ ﻳﺄﻣﺮ ﻏﻴﺮﻩ ﺑﺎﻟﻨﻴﺎﺑﺔ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﺟﻌﻞ ﺍﻷﻣﺮ ﻓﻲ ﺫﻟﻚ ﺇﻟﻴﻪ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺴﺘﻨﻴﺐ ﻏﻴﺮﻩ ﻓﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺧﺬ ﺣﺠﺔ ﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﻻ‬
‫ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺣﺠﺔ ﺃﺧﺮﻯ‪ ،‬ﺣﺘﻰ ﻳﻘﻀﻲ ﺍﻟﺘﻲ ﺃﺧﺬﻫﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﺞ ﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﻓﺼﺪ ﻋﻦ ﺑﻌﺾ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻤﺎ‬
‫ﺃﺧﺬﻩ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﻄﺮﻳﻖ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻀﻤﻦ ﺍﻟﺤﺞ‬
‫ﻓﻴﻤﺎ ﻳﺴﺘﺄﻧﻒ‪ ،‬ﻭﻳﺘﻮﻻﻩ ﺑﻨﻔﺴﻪ‪.‬‬
‫ﻓﺈﻥ ﻣﺎﺕ ﺍﻟﻨﺎﺋﺐ ﻓﻲ ﺍﻟﺤﺞ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﺗﻪ ﺑﻌﺪ ﺍﻻﺣﺮﺍﻡ ﻭﺩﺧﻮﻝ‬
‫ﺍﻟﺤﺮﻡ‪ ،‬ﻓﻘﺪ ﺳﻘﻄﺖ ﻋﻨﻪ ﻋﻬﺪﺓ ﺍﻟﺤﺞ‪ ،‬ﻭﺃﺟﺰﺉ ﻋﻤﻦ ﺣﺞ ﻋﻨﻪ‬
‫ﻭﺇﻥ ﻣﺎﺕ ﻗﺒﻞ ﺍﻻﺣﺮﺍﻡ ﻭﺩﺧﻮﻝ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻭﺭﺛﺘﻪ‪ ،‬ﺇﻥ‬

‫)‪(٢٧٨‬‬
 ‫ﺧﻠﻒ ﻓﻲ ﺃﻳﺪﻳﻬﻢ ﺷﻴﺌﺎ‪ ،‬ﻣﻘﺪﺍﺭ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ ﻣﻦ ﻧﻔﻘﺔ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺧﺬ ﺣﺠﺔ‪ ،‬ﻓﺄﻧﻔﻖ ﻣﺎ ﺃﺧﺬﻩ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﻏﻴﺮ ﺇﺳﺮﺍﻑ‪،‬‬
‫ﻭﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺯﻳﺎﺩﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺤﺠﺔ ﺃﻥ ﻳﺘﻤﻤﻪ ﺍﺳﺘﺤﺒﺎﺑﺎ‪.‬‬
‫ﻓﺈﻥ ﻓﻀﻞ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﺷﺊ‪ ،‬ﻛﺎﻥ ﻟﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﺼﺎﺣﺐ ﺍﻟﺤﺠﺔ‬
‫ﺍﻟﺮﺟﻮﻉ ﻋﻠﻴﻪ ﺑﺎﻟﻔﻀﻞ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻄﻮﻑ ﻋﻦ ﻏﻴﺮﻩ‬
‫ﻭﻫﻮ ﺑﻤﻜﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﻱ ﻳﻄﻮﻑ ﻋﻨﻪ ﻣﺒﻄﻮﻧﺎ ﻻ ﻳﻘﺪﺭ‬
‫ﻋﻠﻰ ﺍﻟﻄﻮﺍﻑ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺣﻤﻠﻪ ﻭﺍﻟﻄﻮﺍﻑ ﺑﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻏﺎﺋﺒﺎ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﻄﻮﻑ ﻋﻨﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﺞ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻏﻴﺮﻩ ﻣﻦ ﺃﺥ ﻟﻪ ﺃﻭ ﺃﺏ ﺃﻭ ﺫﻱ ﻗﺮﺍﺑﺔ‬
‫ﺃﻭ ﻣﺆﻣﻦ‪ ،‬ﻓﺈﻥ ﺛﻮﺍﺏ ﺫﻟﻚ ﻳﺼﻞ ﺇﻟﻰ ﻣﻦ ﺣﺞ ﻋﻨﻪ ﻣﻦ ﻏﻴﺮ ﺃﻥ‬
‫ﻳﻨﻘﺾ ﻣﻦ ﺛﻮﺍﺑﻪ ﺷﺊ‪ .‬ﻭﺇﺫﺍ ﺣﺞ ﺍﻹﻧﺴﺎﻥ ﻋﻤﻦ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺞ ﺑﻌﺪ ﻣﻮﺗﻪ ﺗﻄﻮﻋﺎ ﻣﻨﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﻘﻂ ﻋﻦ ﺍﻟﻤﻴﺖ ﺑﺬﻟﻚ‬
‫ﻓﺮﺽ ﺍﻟﺤﺞ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻭﺩﻳﻌﺔ‪ ،‬ﻓﻤﺎﺕ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﻟﻪ ﻭﺭﺛﺔ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻜﻦ ﻗﺪ ﺣﺞ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺑﻘﺪﺭ‬
‫ﻣﺎ ﻳﺤﺞ ﻋﻨﻪ‪ ،‬ﻭﻳﺮﺩ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﻭﺭﺛﺘﻪ‪ ،‬ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ‬
‫ﺃﻥ ﻭﺭﺛﺘﻪ ﻻ ﻳﻘﻀﻮﻥ ﻋﻨﻪ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻥ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻧﻬﻢ‬
‫ﻳﺘﻮﻟﻮﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻨﻪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﺇﻻ‬
‫ﺑﺄﻣﺮﻫﻢ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﺤﺞ ﺍﻟﻤﺮﺃﺓ ﻋﻦ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺪ ﺣﺠﺖ‬

‫)‪(٢٧٩‬‬
 ‫ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﺎﺭﻓﺔ‪ .‬ﻭﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﺣﺠﺖ ﺣﺠﺔ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺎﻧﺖ ﺻﺮﻭﺭﺓ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻬﺎ ﺃﻥ ﺗﺤﺞ ﻋﻦ ﻏﻴﺮﻫﺎ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺤﺞ ﻋﻦ ﻏﻴﺮﻩ ﺇﺫﺍ ﻛﺎﻥ ﻣﺨﺎﻟﻔﺎ ﻟﻪ ﻓﻲ‬
‫ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﺎﻩ ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺤﺞ‬
‫ﻋﻨﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻌﻤﺮﺓ ﺍﻟﻤﻔﺮﺩﺓ‬
‫ﺍﻟﻌﻤﺮﺓ ﻓﺮﻳﻀﺔ ﻣﺜﻞ ﺍﻟﺤﺞ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻬﺎ‪ .‬ﻭﻣﻦ ﺗﻤﺘﻊ‬
‫ﺑﺎﻟﻌﻤﺮﺓ ﺇﻟﻰ ﺍﻟﺤﺞ‪ ،‬ﺳﻘﻂ ﻋﻨﻪ ﻓﺮﺿﻬﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻤﺘﻊ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺘﻤﺮ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﺤﺞ‪ ،‬ﺇﻥ ﺃﺭﺍﺩ‪ ،‬ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺃﻳﺎﻡ‬
‫ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﺧﺮﻫﺎ ﺇﻟﻰ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻤﺤﺮﻡ‪ .‬ﻭﻣﻦ ﺩﺧﻞ ﻣﻜﺔ‬
‫ﺑﺎﻟﻌﻤﺮﺓ ﺍﻟﻤﻔﺮﺩﺓ ﻓﻲ ﻏﻴﺮ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺘﻤﺘﻊ ﺑﻬﺎ ﺇﻟﻰ‬
‫ﺍﻟﺤﺞ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻟﺘﻤﺘﻊ ﻛﺎﻥ ﻋﻠﻴﻪ ﺗﺠﺪﻳﺪ ﻋﻤﺮﺓ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‪.‬‬
‫ﻭﺇﻥ ﺩﺧﻞ ﻣﻜﺔ ﺑﺎﻟﻌﻤﺮﺓ ﺍﻟﻤﻔﺮﺩﺓ ﻓﻲ ﺃﺷﻬﺮ ﺍﻟﺤﺞ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﻘﻀﻴﻬﺎ‪ ،‬ﻭﻳﺨﺮﺝ ﺇﻟﻰ ﺑﻠﺪﻩ ﺃﻭ ﺃﻱ ﻣﻮﺿﻊ ﺷﺎﺀ‪ .‬ﻭﺍﻷﻓﻀﻞ ﻟﻪ ﺃﻥ‬
‫ﻳﻘﻴﻢ ﺣﺘﻰ ﻳﺤﺞ‪ ،‬ﻭﻳﺠﻌﻠﻬﺎ ﻣﺘﻌﺔ‪ .‬ﻭﺇﺫﺍ ﺩﺧﻠﻬﺎ ﺑﻨﻴﺔ ﺍﻟﺘﻤﺘﻊ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺠﻌﻠﻬﺎ ﻣﻔﺮﺩﺓ‪ ،‬ﻭﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﻣﻜﺔ‪ ،‬ﻷﻧﻪ ﺻﺎﺭ‬
‫ﻣﺮﺗﺒﻄﺎ ﺑﺎﻟﺤﺞ‪ .‬ﻭﺃﻓﻀﻞ ﺍﻟﻌﻤﺮﺓ ﻣﺎ ﻛﺎﻧﺖ ﻓﻲ ﺭﺟﺐ‪ ،‬ﻭﻫﻲ ﺗﻠﻲ‬
‫ﺍﻟﺤﺞ ﻓﻲ ﺍﻟﻔﻀﻞ‪.‬‬

‫)‪(٢٨٠‬‬
 ‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻌﺘﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻛﻞ ﺷﻬﺮ ﺇﺫﺍ ﺗﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﺘﻤﺮ ﻓﻲ ﻛﻞ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻓﻤﻦ ﻋﻤﻞ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺇﺫﺍ ﺃﺣﺮﻡ ﺍﻟﻤﻌﺘﻤﺮ ﺃﻥ ﻳﺬﻛﺮ ﻓﻲ ﺩﻋﺎﺋﻪ ﺃﻧﻪ ﻣﺤﺮﻡ‬
‫ﺑﺎﻟﻌﻤﺮﺓ ﺍﻟﻤﻔﺮﺩﺓ‪ .‬ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺤﺮﻡ‪ ،‬ﻗﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ ﺣﺴﺐ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺈﺫﺍ ﺩﺧﻞ ﻣﻜﺔ‪ ،‬ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﻃﻮﺍﻓﺎ ﻭﺍﺣﺪﺍ ﻟﻠﺰﻳﺎﺭﺓ‪،‬‬
‫ﻭﻳﺴﻌﻰ ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ‪ ،‬ﺛﻢ ﻳﻘﺼﺮ ﺇﻥ ﺷﺎﺀ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺣﻠﻖ‪.‬‬
‫ﻭﺍﻟﺤﻠﻖ ﺃﻓﻀﻞ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﻟﺘﺤﻠﺔ ﺍﻟﻨﺴﺎﺀ ﻃﻮﺍﻑ‪،‬‬
‫ﻭﻗﺪ ﺃﺣﻞ ﻣﻦ ﻛﻞ ﺷﺊ ﺃﺣﺮﻡ ﻣﻨﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻤﺤﺼﻮﺭ ﻭﺍﻟﻤﺼﺪﻭﺭ‬
‫ﺍﻟﻤﺤﺼﻮﺭ ﻫﻮ ﺍﻟﺬﻱ ﻳﻠﺤﻘﻪ ﺍﻟﻤﺮﺽ ﻓﻲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﻼ ﻳﻘﺪﺭ‬
‫ﻋﻠﻰ ﺍﻟﻨﻔﻮﺫ ﺇﻟﻰ ﻣﻜﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺳﺎﻕ ﻫﺪﻳﺎ‬
‫ﻓﻠﻴﺒﻌﺚ ﺑﻪ ﺇﻟﻰ ﻣﻜﺔ‪ ،‬ﻭﻳﺠﺘﻨﺐ ﻫﻮ ﺟﻤﻴﻊ ﻣﺎ ﻳﺠﺘﻨﺒﻪ ﺍﻟﻤﺤﺮﻡ ﺇﻟﻰ‬
‫ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﻬﺪﻱ ﻣﺤﻠﻪ‪ .‬ﻭﻣﺤﻠﻪ ﻣﻨﻰ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺣﺎﺟﺎ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺘﻤﺮﺍ‪ ،‬ﻓﻤﺤﻠﻪ ﻣﻜﺔ ﺑﻔﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻬﺪﻱ‬
‫ﻣﺤﻠﻪ‪ ،‬ﻗﺼﺮ ﻣﻦ ﺷﻌﺮ ﺭﺃﺳﻪ‪ ،‬ﻭﺣﻞ ﻟﻪ ﻛﻞ ﺷﺊ ﺇﻻ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺻﺮﻭﺭﺓ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺻﺮﻭﺭﺓ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ ﺍﺳﺘﺤﺒﺎﺑﺎ‪ ،‬ﻭﻟﻢ ﺗﺤﻞ ﻟﻪ ﺍﻟﻨﺴﺎﺀ‬
‫ﺇﻟﻰ ﺃﻥ ﻳﺤﺞ ﻓﻲ ﺍﻟﻘﺎﺑﻞ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﺃﻭ‬

‫)‪(٢٨١‬‬
‫ﻳﺄﻣﺮ ﻣﻦ ﻳﻄﻮﻑ ﻋﻨﻪ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﺘﻄﻮﻋﺎ‪ .‬ﻓﺈﻥ ﻭﺟﺪ‬
‫ﻣﻦ ﻧﻔﺴﻪ ﺧﻔﺔ ﺑﻌﺪ ﺃﻥ ﺑﻌﺚ ﻫﺪﻳﻪ‪ ،‬ﻓﻠﻴﻠﺤﻖ ﺑﺄﺻﺤﺎﺑﻪ‪ .‬ﻓﺈﻥ‬
‫ﺃﺩﺭﻙ ﻣﻜﺔ ﻗﺒﻞ ﺃﻥ ﻳﻨﺤﺮ ﻫﺪﻳﻪ‪ ،‬ﻗﻀﻰ ﻣﻨﺎﺳﻜﻪ ﻛﻠﻬﺎ‪ ،‬ﻭﻗﺪ‬
‫ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪.‬‬
‫ﻭﺇﻥ ﻭﺟﺪﻫﻢ ﻗﺪ ﺫﺑﺤﻮﺍ ﺍﻟﻬﺪﻱ‪ ،‬ﻓﻘﺪ ﻓﺎﺗﻪ ﺍﻟﺤﺞ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺍﻟﺤﺞ ﻣﻦ ﻗﺎﺑﻞ‪ .‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﺬﺑﺢ‬
‫ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ .‬ﻓﺈﺫﺍ ﻭﺟﺪﻫﻢ ﻗﺪ ﺫﺑﺤﻮﺍ ﺍﻟﻬﺪﻱ‪ ،‬ﻓﻘﺪ‬
‫ﻓﺎﺗﻪ ﺍﻟﻤﻮﻗﻔﺎﻥ‪ ،‬ﻭﺇﻥ ﻟﺤﻘﻬﻢ ﻗﺒﻞ ﺍﻟﺬﺑﺢ‪ ،‬ﻳﺠﻮﺯ ﺃﻥ ﻳﻠﺤﻖ ﺃﺣﺪ‬
‫ﺍﻟﻤﻮﻗﻔﻴﻦ‪ .‬ﻓﻤﺘﻰ ﻟﻢ ﻳﻠﺤﻖ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﻘﺪ ﻓﺎﺗﻪ ﺃﻳﻀﺎ ﺍﻟﺤﺞ‪.‬‬
‫ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺳﺎﻕ ﺍﻟﻬﺪﻱ ﻓﻠﻴﺒﻌﺚ ﺑﺜﻤﻨﻪ ﻣﻊ ﺃﺻﺤﺎﺑﻪ‪،‬‬
‫ﻭﻳﻮﺍﻋﺪﻫﻢ ﻭﻗﺘﺎ ﺑﻌﻴﻨﻪ ﺑﺄﻥ ﻳﺸﺘﺮﻭﻩ ﻭﻳﺬﺑﺤﻮﺍ ﻋﻨﻪ‪ ،‬ﺛﻢ ﻳﺤﻞ ﺑﻌﺪ‬
‫ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺭﺩﻭﺍ ﻋﻠﻴﻪ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻭﺟﺪﻭﺍ ﺍﻟﻬﺪﻱ‪،‬‬
‫ﻭﻛﺎﻥ ﻗﺪ ﺃﺣﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﻌﺚ ﺑﻪ‬
‫ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ‪ ،‬ﻭﻳﻤﺴﻚ ﻣﻤﺎ ﻳﻤﺴﻚ ﻋﻨﻪ ﺍﻟﻤﺤﺮﻡ ﺇﻟﻰ ﺃﻥ ﻳﺬﺑﺢ‬
‫ﻋﻨﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺤﺼﻮﺭ ﻣﻌﺘﻤﺮﺍ‪ ،‬ﻓﻌﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻠﻴﻪ‬
‫ﺍﻟﻌﻤﺮﺓ ﻓﺮﺿﺎ ﻓﻲ ﺍﻟﺸﻬﺮ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﻧﻔﻼ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻌﻤﺮﺓ ﻓﻲ ﺍﻟﺸﻬﺮ ﺍﻟﺪﺍﺧﻞ ﺗﻄﻮﻋﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻤﺼﺪﻭﺩ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﺼﺪﻩ ﺍﻟﻌﺪﻭ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻰ‬
‫ﻣﻜﺔ‪ ،‬ﻛﻤﺎ ﺻﺪﻭﺍ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ‬
‫ﺫﻟﻚ‪ ،‬ﺫﺑﺢ ﻫﺪﻳﻪ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﺻﺪ ﻓﻴﻪ‪ ،‬ﻭﻳﺤﻞ ﻣﻦ ﻛﻞ‬

‫)‪(٢٨٢‬‬
 ‫ﺷﺊ ﺃﺣﺮﻡ ﻣﻨﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻏﻴﺮﻩ‪.‬‬
‫ﻭﺍﻟﻤﺤﺼﻮﺭ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﺣﺼﺮ‪ ،‬ﻭﻗﺪ ﺃﺣﺮﻡ ﺑﺎﻟﺤﺞ ﻗﺎﺭﻧﺎ‪،‬‬
‫ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﺤﺞ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ ﻣﺘﻤﺘﻌﺎ‪ ،‬ﺑﻞ ﻳﺪﺧﻞ ﺑﻤﺜﻞ ﻣﺎ‬
‫ﺧﺮﺝ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻌﺚ ﺑﻬﺪﻱ ﺗﻄﻮﻋﺎ‪ ،‬ﻓﻠﻴﺒﻌﺜﻪ‪ ،‬ﻭﻳﻮﺍﻋﺪ ﺃﺻﺤﺎﺑﻪ‬
‫ﻳﻮﻣﺎ ﺑﻌﻴﻨﻪ‪ ،‬ﺛﻢ ﻟﻴﺠﺘﻨﺐ ﺟﻤﻴﻊ ﻣﺎ ﻳﺠﺘﻨﺒﻪ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‬
‫ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻄﻴﺐ ﻭﻏﻴﺮﻩ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻠﺒﻲ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺷﻴﺌﺎ ﻣﻤﺎ‬
‫ﻳﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻛﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻡ‬
‫ﺳﻮﺍﺀ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻭﺍﻋﺪﻫﻢ‪ ،‬ﺃﺣﻞ‪ .‬ﻭﺇﻥ ﺑﻌﺚ ﺑﺎﻟﻬﺪﻱ‬
‫ﻣﻦ ﺃﻓﻖ ﻣﻦ ﺍﻵﻓﺎﻕ‪ ،‬ﻳﻮﺍﻋﺪﻫﻢ ﻳﻮﻣﺎ ﺑﻌﻴﻨﻪ ﺑﺈﺷﻌﺎﺭﻩ ﻭﺗﻘﻠﻴﺪﻩ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﺟﺘﻨﺐ ﻣﺎ ﻳﺠﺘﻨﺒﻪ ﺍﻟﻤﺤﺮﻡ ﺇﻟﻰ ﺃﻥ ﻳﺒﻠﻎ‬
‫ﺍﻟﻬﺪﻱ ﻣﺤﻠﻪ‪ ،‬ﺛﻢ ﺇﻧﻪ ﻗﺪ ﺃﺣﻞ ﻣﻦ ﻛﻞ ﺷﺊ ﺃﺣﺮﻡ ﻣﻨﻪ‪.‬‬
‫ﺑﺎﺏ ﺁﺧﺮ ﻣﻦ ﻓﻘﻪ ﺍﻟﺤﺞ‬
‫ﺇﺫﺍ ﻭﺻﻰ ﺍﻟﺮﺟﻞ ﺑﺤﺠﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﺧﺮﺟﺖ‬
‫ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻧﺎﻓﻠﺔ‪ ،‬ﺃﺧﺮﺟﺖ ﻣﻦ ﺍﻟﺜﻠﺚ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺒﻠﻎ ﺍﻟﺜﻠﺚ ﻣﺎ ﻳﺤﺞ ﺑﻪ ﻋﻨﻪ ﻣﻦ ﻣﻮﺿﻌﻪ‪ ،‬ﺣﺞ ﻋﻨﻪ ﻣﻦ ﺑﻌﺾ‬
‫ﺍﻟﻄﺮﻳﻖ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻦ ﺃﻥ ﻳﺤﺞ ﺑﻪ ﺃﺻﻼ‪ ،‬ﺻﺮﻑ ﻓﻲ ﻭﺟﻮﻩ‬
‫ﺍﻟﺒﺮ‪ .‬ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﺤﺞ ﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺤﺞ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﺃﻳﻀﺎ ﻗﺪ ﺣﺞ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﺧﺮﺟﺖ ﻋﻨﻪ ﺣﺠﺔ‬

‫)‪(٢٨٣‬‬
 ‫ﺍﻹﺳﻼﻡ ﻣﻦ ﺻﻠﺐ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻣﺎ ﻧﺬﺭ ﻓﻴﻪ ﻣﻦ ﺛﻠﺜﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﺍﻟﻤﺎﻝ ﺇﻻ ﺑﻘﺪﺭ ﻣﺎ ﻳﺤﺞ ﺑﻪ ﻋﻨﻪ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺞ ﺑﻪ‪ .‬ﻭﻳﺴﺘﺤﺐ‬
‫ﻟﻮﻟﻴﻪ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﻣﺎ ﻧﺬﺭ ﻓﻴﻪ‪ .‬ﻭﻣﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻓﺨﺮﺝ ﻷﺩﺍﺋﻬﺎ‪ ،‬ﻓﻤﺎﺕ ﻓﻲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﺍﻟﺤﺮﻡ‪،‬‬
‫ﻓﻘﺪ ﺃﺟﺰﺃ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺩﺧﻞ ﺍﻟﺤﺮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻭﻟﻴﻪ ﺃﻥ‬
‫ﻳﻘﻀﻲ ﻋﻨﻪ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﻣﻦ ﺗﺮﻛﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﻭﺻﻰ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﻛﻞ ﺳﻨﺔ ﻣﻦ ﻭﺟﻪ ﺑﻌﻴﻨﻪ‪ .‬ﻓﻠﻢ ﻳﺴﻊ‬
‫ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﺍﻟﺤﺞ ﻓﻲ ﻛﻞ ﺳﻨﺔ ﺟﺎﺯ ﺃﻥ ﻳﺠﻌﻞ ﻣﺎﻝ ﺳﻨﺘﻴﻦ ﻟﺴﻨﺔ‬
‫ﻭﺍﺣﺪﺓ‪ .‬ﻭﻣﻦ ﺃﻭﺻﻰ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﻛﻢ ﻣﺮﺓ ﻭﻻ ﺑﻜﻢ‬
‫ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺛﻠﺜﻪ ﺷﺊ ﻳﻤﻜﻦ‬
‫ﺃﻥ ﻳﺤﺞ ﺑﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﺪﺙ ﺣﺪﺛﺎ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﻠﺠﺄ ﺇﻟﻰ ﺍﻟﺤﺮﻡ‪،‬‬
‫ﻓﻠﻴﻀﻴﻖ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﻄﻌﻢ ﻭﺍﻟﻤﺸﺮﺏ‪ ،‬ﺣﺘﻰ ﻳﺨﺮﺝ‪ ،‬ﻓﻴﻘﺎﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺪ‪.‬‬
‫ﻓﺈﻥ ﺃﺣﺪﺙ ﻓﻲ ﺍﻟﺤﺮﻡ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻪ‬
‫ﻓﻴﻪ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﻤﻨﻊ ﺍﻟﺤﺎﺝ ﺷﻴﺌﺎ ﻣﻦ ﺩﻭﺭ ﻣﻜﺔ ﻭﻣﻨﺎﺯﻟﻬﺎ‬
‫ﻷﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻗﺎﻝ‪ " :‬ﺳﻮﺍﺀ ﺍﻟﻌﺎﻛﻒ ﻓﻴﻪ ﻭﺍﻟﺒﺎﺩ "‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ‬
‫ﺃﻥ ﻳﺮﻓﻊ ﺑﻨﺎﺀ ﻓﻮﻕ ﺍﻟﻜﻌﺒﺔ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﺷﻴﺌﺎ ﻓﻲ ﺍﻟﺤﺮﻡ ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬﻩ‪ .‬ﻓﺈﻥ ﺃﺧﺬﻩ‪،‬‬
‫ﻓﻠﻴﻌﺮﻓﻪ ﺳﻨﺔ‪ .‬ﻓﺈﻥ ﺟﺎﺀ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺇﻻ ﺗﺼﺪﻕ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﺿﺎﻣﻨﺎ‪،‬‬

‫)‪(٢٨٤‬‬
 ‫ﺇﺫﺍ ﺟﺎﺀ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻟﻢ ﻳﺮﺽ ﺑﻔﻌﻠﻪ‪ .‬ﻭﺇﺫﺍ ﻭﺟﺪ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﺮﻡ‬
‫ﻓﻠﻴﻌﺮﻓﻪ ﺳﻨﺔ‪ ،‬ﺛﻢ ﻫﻮ ﻛﺴﺒﻴﻞ ﻣﺎﻟﻪ ﻳﻌﻤﻞ ﺑﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﺇﻻ ﺃﻧﻪ‬
‫ﺿﺎﻣﻦ ﻟﻪ‪ ،‬ﺇﺫﺍ ﺟﺎﺀ ﺻﺎﺣﺒﻪ‪ .‬ﻭﺗﻜﺮﻩ ﺍﻟﺼﻼﺓ ﻓﻲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ‪:‬‬
‫ﻓﻲ ﻃﺮﻳﻖ ﻣﻜﺔ‪ :‬ﺍﻟﺒﻴﺪﺍﺀ‪ ،‬ﻭﺫﺍﺕ ﺍﻟﺼﻼﺻﻞ‪ ،‬ﻭﺿﺠﻨﺎﻥ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺍﻻﺗﻤﺎﻡ ﻓﻲ ﺍﻟﺤﺮﻣﻴﻦ‪ :‬ﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ ﻣﺎ ﺩﺍﻡ ﻣﻘﻴﻤﺎ‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻨﻮ ﺍﻟﻤﻘﺎﻡ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﻭﻗﺼﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻛﺬﻟﻚ ﻳﺴﺘﺤﺐ ﺍﻻﺗﻤﺎﻡ ﻓﻲ ﻣﺴﺠﺪ ﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﺤﺎﺋﺮ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻳﺖ ﺭﻭﺍﻳﺔ ﻓﻲ ﺍﻻﺗﻤﺎﻡ ﻓﻲ ﺣﺮﻡ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺣﺮﻡ ﺍﻟﺤﺴﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻓﻌﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﻳﺠﻮﺯ ﺍﻻﺗﻤﺎﻡ ﻓﻲ ﻧﻔﺲ ﺍﻟﻤﺸﻬﺪ ﺑﺎﻟﻨﺠﻒ ﻭﺧﺎﺭﺝ ﺍﻟﺤﻴﺮ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺍﻟﺤﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻋﻠﻰ ﺍﻹﺑﻞ ﺍﻟﺠﻼﻻﺕ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﺣﺞ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻌﺮﺍﻕ ﺃﻥ ﻳﺒﺪﺃ ﺃﻭﻻ ﺑﺰﻳﺎﺭﺓ‬
‫ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻟﻤﺪﻳﻨﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺄﻣﻦ ﺃﻥ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﺍﻟﻌﻮﺩ ﺇﻟﻴﻬﺎ‪ .‬ﻓﺈﻥ ﺑﺪﺃ ﺑﻤﻜﺔ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﺍﻟﻌﻮﺩ ﺇﻟﻴﻬﺎ ﻟﻠﺰﻳﺎﺭﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺮﻙ ﺍﻟﻨﺎﺱ ﺍﻟﺤﺞ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﺨﺒﺮﻫﻢ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺗﺮﻛﻮﺍ ﺯﻳﺎﺭﺓ ﺍﻟﻨﺒﻲ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﺟﺒﺎﺭﻫﻢ‬
‫ﻋﻠﻴﻬﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺴﺘﺪﻳﻦ ﺍﻟﺮﺟﻞ ﻣﺎ ﻳﺤﺞ ﺑﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ‬
‫ﻭﺭﺍﺋﻪ ﻣﺎ ﺇﻥ ﻣﺎﺕ ﻗﻀﻲ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻛﺮﻩ ﻟﻪ‬
‫ﺍﻻﺳﺘﺪﺍﻧﺔ ﻟﻠﺤﺞ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺍﻻﺟﺘﻤﺎﻉ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ‬

‫)‪(٢٨٥‬‬
 ‫ﻣﺸﺎﻫﺪ ﺍﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻮﺍﺟﺐ‪ .‬ﻭﻳﺴﺘﺤﺐ‬
‫ﻟﻠﺮﺟﻞ ﺇﺫﺍ ﺍﻧﺼﺮﻑ ﻣﻦ ﺍﻟﺤﺞ ﺃﻥ ﻳﻌﺰﻡ ﻋﻠﻰ ﺍﻟﻌﻮﺩ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﺴﺄﻝ‬
‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﺷﻬﺮ ﺍﻟﺤﺞ ﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻬﺎ ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻭﺫﻭ ﺍﻟﺤﺠﺔ‪.‬‬
‫ﻭﺍﻷﻳﺎﻡ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪ .‬ﻭﺍﻷﻳﺎﻡ ﺍﻟﻤﻌﺪﻭﺩﺍﺕ ﻫﻲ ﻋﺸﺮ ﺫﻱ‬
‫ﺍﻟﺤﺠﺔ‪.‬‬
‫ﻭﻣﻦ ﺟﺎﻭﺭ ﺑﻤﻜﺔ‪ ،‬ﻓﺎﻟﻄﻮﺍﻑ ﻟﻪ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻣﺎ ﻟﻢ‬
‫ﻳﺠﺎﻭﺯ ﺛﻼﺙ ﺳﻨﻴﻦ‪ .‬ﻓﺈﻥ ﺟﺎﻭﺯﻫﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺍﻟﺼﻼﺓ ﻟﻪ ﺃﻓﻀﻞ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺤﺞ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻏﻴﺮﻩ ﺗﻄﻮﻋﺎ‪،‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻴﺘﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺤﻘﻪ ﺛﻮﺍﺏ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻤﻠﻮﻛﺎ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﻳﺤﺞ ﻋﻨﻪ‪ .‬ﻭﺗﻜﺮﻩ ﺍﻟﻤﺠﺎﻭﺭﺓ ﺑﻤﻜﺔ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻺﻧﺴﺎﻥ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﻣﻨﺎﺳﻜﻪ ﺍﻟﺨﺮﻭﺝ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﻣﻦ ﺃﺧﺮﺝ ﺷﻴﺌﺎ ﻣﻦ ﺣﺼﻰ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺭﺩﻩ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺤﺮﻣﻴﻦ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺼﻼﺗﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺻﻼﻫﻤﺎ‪ ،‬ﺧﺮﺝ ﺇﻥ ﺷﺎﺀ‪.‬‬
‫ﻓﺈﺫﺍ ﺧﺮﺝ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻣﻜﺔ ﻓﻠﻴﺘﻮﺟﻪ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻟﺰﻳﺎﺭﺓ‬
‫ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺇﻟﻰ ﺍﻟﻤﻌﺮﺱ‪ ،‬ﻓﻠﻴﺪﺧﻠﻪ ﻭﻟﻴﺼﻞ‬
‫ﻓﻴﻪ ﺭﻛﻌﺘﻴﻦ ﺍﺳﺘﺤﺒﺎﺑﺎ ﻟﻴﻼ ﻛﺎﻥ ﺃﻭ ﻧﻬﺎﺭﺍ‪ .‬ﻓﺈﻥ ﺟﺎﺯﻩ ﻭﻧﺴﻲ‪،‬‬
‫ﻓﻠﻴﺮﺟﻊ‪ ،‬ﻭﻟﻴﺼﻞ ﻓﻴﻪ ﺭﻛﻌﺘﻴﻦ‪ .‬ﻭﻟﻴﻀﻄﺠﻊ ﻓﻴﻪ ﻗﻠﻴﻼ‪ .‬ﻭﺇﺫﺍ‬
‫ﺍﻧﺘﻬﻰ ﺇﻟﻰ ﻣﺴﺠﺪ ﺍﻟﻐﺪﻳﺮ‪ ،‬ﻓﻠﻴﺪﺧﻠﻪ ﻭﻟﻴﺼﻞ ﻓﻴﻪ ﺭﻛﻌﺘﻴﻦ‪ .‬ﻭﺍﻋﻠﻢ‬

‫)‪(٢٨٦‬‬
‫ﺃﻥ ﻟﻠﻤﺪﻳﻨﺔ ﺣﺮﻣﺎ ﻣﺜﻞ ﺣﺮﻡ ﻣﻜﺔ‪ .‬ﻭﺣﺪﻩ ﻣﺎ ﺑﻴﻦ ﻻﺑﺘﻴﻬﺎ ﻭﻫﻮ ﻣﻦ‬
‫ﻇﻞ ﻋﺎﺋﺮ ﺇﻟﻰ ﻇﻞ ﻭﻋﻴﺮ‪ .‬ﻭﻻ ﻳﻌﻀﺪ ﺷﺠﺮﻫﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺆﻛﻞ‬
‫ﺻﻴﺪﻫﺎ‪ ،‬ﺇﻻ ﻣﺎ ﺻﻴﺪ ﺑﻴﻦ ﺍﻟﺤﺮﺗﻴﻦ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻻ ﻳﺪﺧﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺪﻳﻨﺔ ﺇﻻ ﺑﻐﺴﻞ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ‬
‫ﺃﺭﺍﺩ ﺩﺧﻮﻝ ﻣﺴﺠﺪ ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻠﻪ‪،‬‬
‫ﺃﺗﻰ ﻗﺒﺮ ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻭﺯﺍﺭﻩ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ‬
‫ﺯﻳﺎﺭﺗﻪ ﺃﺗﻰ ﺍﻟﻤﻨﺒﺮ ﻓﻤﺴﺤﻪ ﺍﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻭﻳﻤﺴﺢ ﺃﻳﻀﺎ ﺭﻣﺎﻧﺘﻴﻪ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻲ ﻣﺎ ﺑﻴﻦ ﺍﻟﻘﺒﺮ ﻭﺍﻟﻤﻨﺒﺮ ﺭﻛﻌﺘﻴﻦ‪ .‬ﻓﺈﻥ ﻓﻴﻪ‬
‫ﺭﻭﺿﺔ ﻣﻦ ﺭﻳﺎﺽ ﺍﻟﺠﻨﺔ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻓﺎﻃﻤﺔ‪ ،‬ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻣﺪﻓﻮﻧﺔ ﻫﻨﺎﻙ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻬﺎ ﻣﺪﻓﻮﻧﺔ ﻓﻲ ﺑﻴﺘﻬﺎ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻬﺎ‬
‫ﻣﺪﻓﻮﻧﺔ ﺑﺎﻟﺒﻘﻴﻊ‪ .‬ﻭﻫﺬﺍ ﺑﻌﻴﺪ‪ .‬ﻭﺍﻟﺮﻭﺍﻳﺘﺎﻥ ﺍﻷﻭﻟﻴﺎﻥ ﺃﺷﺒﻪ ﻭﺃﻗﺮﺏ‬
‫ﺇﻟﻰ ﺍﻟﺼﻮﺍﺏ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺰﻭﺭ ﻓﺎﻃﻤﺔ‪ ،‬ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﻦ ﻋﻨﺪ‬
‫ﺍﻟﺮﻭﺿﺔ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺍﻟﻤﺠﺎﻭﺭﺓ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﻭﺇﻛﺜﺎﺭ ﺍﻟﺼﻼﺓ ﻓﻲ ﻣﺴﺠﺪ‬
‫ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻟﻨﻮﻡ ﻓﻲ ﻣﺴﺠﺪ ﺍﻟﻨﺒﻲ‪،‬‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﻟﻪ ﻣﻘﺎﻡ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺃﻥ ﻳﺼﻮﻡ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ :‬ﺍﻷﺭﺑﻌﺎﺀ ﻭﺍﻟﺨﻤﻴﺲ ﻭﺍﻟﺠﻤﻌﺔ‪ .‬ﻭﻳﺼﻠﻲ ﻟﻴﻠﺔ ﺍﻷﺭﺑﻌﺎﺀ‬
‫ﻋﻨﺪ ﺃﺳﻄﻮﺍﻧﺔ ﺃﺑﻲ ﻟﺒﺎﺑﺔ‪ .‬ﻭﻫﻲ ﺃﺳﻄﻮﺍﻧﺔ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻭﻳﻘﻌﺪ ﻋﻨﺪﻫﺎ‬
‫ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ‪ ،‬ﻭﻳﺄﺗﻲ ﻟﻴﻠﺔ ﺍﻟﺨﻤﻴﺲ ﺍﻷﺳﻄﻮﺍﻧﺔ ﺍﻟﺘﻲ ﺗﻠﻲ ﻣﻘﺎﻡ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻭﻣﺼﻼﻩ‪ .‬ﻭﻳﺼﻠﻲ ﻋﻨﺪﻫﺎ‬

‫)‪(٢٨٧‬‬
 ‫ﻭﻳﺼﻠﻲ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ ﻋﻨﺪ ﻣﻘﺎﻡ ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻌﺘﻜﻔﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ‪ .‬ﻭﻻ‬
‫ﻳﺨﺮﺝ ﻣﻨﻪ ﺇﻻ ﻟﻀﺮﻭﺭﺓ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺇﺗﻴﺎﻥ ﺍﻟﻤﺸﺎﻫﺪ ﻛﻠﻬﺎ ﺑﺎﻟﻤﺪﻳﻨﺔ‪ :‬ﻣﺴﺠﺪ ﻗﺒﺎ‪ ،‬ﻭﻣﺸﺮﺑﺔ‬
‫ﺃﻡ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻣﺴﺠﺪ ﺍﻷﺣﺰﺍﺏ‪ ،‬ﻭﻫﻮ ﻣﺴﺠﺪ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﻣﺴﺠﺪ‬
‫ﺍﻟﻔﻀﻴﺦ‪ ،‬ﻭﻗﺒﻮﺭ ﺍﻟﺸﻬﺪﺍﺀ ﻛﻠﻬﻢ‪ .‬ﻭﻳﺄﺗﻲ ﻗﺒﺮ ﺣﻤﺰﺓ ﺑﺄﺣﺪ‪ ،‬ﻭﻻ‬
‫ﻳﺘﺮﻛﻪ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬

‫)‪(٢٨٨‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ ﻭﺳﻴﺮﺓ ﺍﻹﻣﺎﻡ‬
‫ﺑﺎﺏ ﻓﺮﺽ ﺍﻟﺠﻬﺎﺩ ﻭﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﻭﺷﺮﺍﺋﻂ ﻭﺟﻮﺑﻪ‬
‫ﻭﺣﻜﻢ ﺍﻟﺮﺑﺎﻁ‬
‫ﺍﻟﺠﻬﺎﺩ ﻓﺮﻳﻀﺔ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ ﻭﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻧﻪ ﻭﻫﻮ‪،‬‬
‫ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ .‬ﻭﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﻓﻲ ﻗﻴﺎﻣﻪ ﻛﻔﺎﻳﺔ‬
‫ﻭﻏﻨﺎﺀ ﻋﻦ ﺍﻟﺒﺎﻗﻴﻦ‪ ،‬ﻭﻻ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻻﺧﻼﻝ ﺑﺸﺊ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﺳﻘﻂ ﻋﻠﻰ ﺍﻟﺒﺎﻗﻴﻦ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﻘﻢ ﺑﻪ ﺃﺣﺪ‪ ،‬ﻟﺤﻖ ﺟﻤﻴﻌﻬﻢ ﺍﻟﺬﻡ‪،‬‬
‫ﻭﺍﺳﺘﺤﻘﻮﺍ ﺑﺄﺳﺮﻫﻢ ﺍﻟﻌﻘﺎﺏ‪ .‬ﻭﻳﺴﻘﻂ ﺍﻟﺠﻬﺎﺩ ﻋﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ‬
‫ﻭﺍﻟﺸﻴﻮﺥ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﻤﺠﺎﻧﻴﻦ ﻭﺍﻟﻤﺮﺿﻰ ﻭﻣﻦ ﻟﻴﺲ ﺑﻪ ﻧﻬﻀﺔ ﺇﻟﻰ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﺸﺮﻃﻪ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺇﻗﺎﻣﺔ ﻏﻴﺮﻩ ﻣﻘﺎﻣﻪ ﻓﻲ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻪ‪،‬‬
‫ﻭﻫﻮ ﻏﻴﺮ ﻣﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻗﺎﻣﺘﻪ‪،‬‬
‫ﻭﺇﺯﺍﺣﺔ ﻋﻠﺘﻪ ﻓﻲ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ .‬ﻭﻣﻦ ﺗﻤﻜﻦ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻨﻔﺴﻪ‪،‬‬
‫ﻓﺄﻗﺎﻡ ﻏﻴﺮﻩ ﻣﻘﺎﻣﻪ‪ ،‬ﺳﻘﻂ ﻓﺮﺿﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻠﺰﻣﻪ ﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺃﻣﺮ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﻟﻰ ﻫﻮ ﺍﻟﺠﻬﺎﺩ‬
‫ﻭﻻ ﻳﻜﻔﻴﻪ ﺇﻗﺎﻣﺔ ﻏﻴﺮﻩ‪.‬‬

‫)‪(٢٨٩‬‬
 ‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻬﺎﺩ ﺇﻧﻤﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻋﻨﺪ ﺷﺮﻭﻁ‪ ،‬ﻭﻫﻲ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ ﺍﻟﺬﻱ ﻻ ﻳﺠﻮﺯ ﻟﻬﻢ ﺍﻟﻘﺘﺎﻝ ﺇﻻ ﺑﺄﻣﺮﻩ ﻭﻻ‬
‫ﻳﺴﻮﻍ ﻟﻬﻢ ﺍﻟﺠﻬﺎﺩ ﻣﻦ ﺩﻭﻧﻪ ﻇﺎﻫﺮﺍ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﻦ ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ‬
‫ﻟﻠﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺣﺎﺿﺮﺍ‪ ،‬ﺛﻢ ﻳﺪﻋﻮﻫﻢ ﺇﻟﻰ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻓﻴﺠﺐ‬
‫ﻋﻠﻴﻬﻢ ﺣﻴﻨﺌﺬ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﻜﻦ ﺍﻹﻣﺎﻡ ﻇﺎﻫﺮﺍ‪ ،‬ﻭﻻ ﻣﻦ‬
‫ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ ﺣﺎﺿﺮﺍ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻣﺠﺎﻫﺪﺓ ﺍﻟﻌﺪﻭ‪ .‬ﻭﺍﻟﺠﻬﺎﺩ ﻣﻊ ﺃﺋﻤﺔ‬
‫ﺍﻟﺠﻮﺭ ﺃﻭ ﻣﻦ ﻏﻴﺮ ﺇﻣﺎﻡ‪ ،‬ﺧﻄﺄ ﻳﺴﺘﺤﻖ ﻓﺎﻋﻠﻪ ﺑﻪ ﺍﻹﺛﻢ‪ .‬ﻭﺇﻥ‬
‫ﺃﺻﺎﺏ ﻟﻢ ﻳﺆﺟﺮ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﺃﺻﻴﺐ ﻛﺎﻥ ﻣﺄﺛﻮﻣﺎ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ‬
‫ﻳﺪﻫﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻣﺮ ﻣﻦ ﻗﺒﻞ ﺍﻟﻌﺪﻭ ﻳﺨﺎﻑ ﻣﻨﻪ ﻋﻠﻰ ﺑﻴﻀﺔ ﺍﻹﺳﻼﻡ‬
‫ﻭﻳﺨﺸﻰ ﺑﻮﺍﺭﻩ‪ ،‬ﺃﻭ ﻳﺨﺎﻑ ﻋﻠﻰ ﻗﻮﻡ ﻣﻨﻬﻢ‪ ،‬ﻭﺟﺐ ﺣﻴﻨﺌﺬ ﺃﻳﻀﺎ‬
‫ﺟﻬﺎﺩﻫﻢ ﻭﺩﻓﺎﻋﻬﻢ‪ .‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻘﺼﺪ ﺍﻟﻤﺠﺎﻫﺪ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻋﻠﻰ ﻣﺎ‬
‫ﻭﺻﻔﻨﺎﻩ‪ ،‬ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﺣﻮﺯﺓ ﺍﻹﺳﻼﻡ ﻭﻋﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‪،‬‬
‫ﻭﻻ ﻳﻘﺼﺪ ﺍﻟﺠﻬﺎﺩ ﻣﻊ ﺍﻹﻣﺎﻡ ﺍﻟﺠﺎﺋﺮ‪ ،‬ﻭﻻ ﻣﺠﺎﻫﺪﺗﻬﻢ ﻟﻴﺪﺧﻠﻬﻢ ﻓﻲ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﺍﻟﻤﺮﺍﺑﻄﺔ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ‪ ،‬ﻓﻴﻬﺎ ﻓﻀﻞ ﻛﺒﻴﺮ ﻭﺛﻮﺍﺏ ﺟﺰﻳﻞ‪.‬‬
‫ﻏﻴﺮ ﺃﻥ ﺍﻟﻔﻀﻞ ﻓﻴﻬﺎ ﻳﻜﻮﻥ ﺣﺎﻝ ﻛﻮﻥ ﺍﻹﻣﺎﻡ ﻇﺎﻫﺮﺍ‪ .‬ﻭﺣﺪﻫﺎ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺇﻟﻰ ﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ‬
‫ﺣﻜﻢ ﺍﻟﻤﺠﺎﻫﺪﻳﻦ ﻭﺛﻮﺍﺑﻪ ﺛﻮﺍﺑﻬﻢ‪.‬‬
‫ﻭﻣﺘﻰ ﻟﻢ ﻳﻜﻦ ﺍﻹﻣﺎﻡ ﻇﺎﻫﺮﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺫﻟﻚ ﺍﻟﻔﻀﻞ‪.‬‬
‫ﻓﺈﻥ ﻧﺬﺭ ﻓﻲ ﺣﺎﻝ ﺍﺳﺘﺘﺎﺭ ﺍﻹﻣﺎﻡ ﻭﺍﻧﻘﺒﺎﺽ ﻳﺪﻩ ﻋﻦ ﺍﻟﺘﺼﺮﻑ ﺃﻥ‬

‫)‪(٢٩٠‬‬
 ‫ﻳﺮﺍﺑﻂ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻜﻮﻥ ﺣﻜﻤﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‬
‫ﻣﻦ ﺃﻧﻪ ﻻ ﻳﺒﺪﺃ ﺍﻟﻌﺪﻭ ﺑﺎﻟﻘﺘﺎﻝ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺪﻓﻌﻬﻢ ﺇﺫﺍ ﺧﺎﻑ ﺳﻄﻮﺗﻬﻢ‪.‬‬
‫ﻭﺇﻥ ﻧﺬﺭ ﺃﻥ ﻳﺼﺮﻑ ﺷﻴﺌﺎ ﻣﻦ ﻣﺎﻟﻪ ﺇﻟﻰ ﺍﻟﻤﺮﺍﺑﻄﻴﻦ ﻓﻲ ﺣﺎﻝ ﻇﻬﻮﺭ‪.‬‬
‫ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻭﺇﻥ ﻧﺬﺭ ﺫﻟﻚ ﻓﻲ ﺣﺎﻝ ﺍﻧﻘﺒﺎﺽ‬
‫ﻳﺪ ﺍﻹﻣﺎﻡ‪ ،‬ﺻﺮﻑ ﺫﻟﻚ ﻓﻲ ﻭﺟﻮﻩ ﺍﻟﺒﺮ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ‬
‫ﻧﺬﺭ ﻇﺎﻫﺮﺍ ﻭﻳﺨﺎﻑ ﻓﻲ ﺍﻻﺧﻼﻝ ﺑﻪ ﺍﻟﺸﻨﻌﺔ ﻋﻠﻴﻪ‪ .‬ﻓﺤﻴﻨﺌﺬ ﻳﺠﺐ‬
‫ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﺧﺬ ﻣﻦ ﺍﻧﺴﺎﻥ ﺷﻴﺌﺎ‪ ،‬ﻟﻴﺮﺍﺑﻂ ﻋﻨﻪ ﻓﻲ ﺣﺎﻝ ﺍﻧﻘﺒﺎﺽ ﻳﺪ‬
‫ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻠﻴﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﻣﻦ ﺃﺧﺬﻩ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻭﻟﺰﻣﺘﻪ ﺍﻟﻤﺮﺍﺑﻄﺔ‪.‬‬
‫ﻭﻣﻦ ﻻ ﻳﻤﻜﻨﻪ ﺍﻟﻤﺮﺍﺑﻄﺔ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺮﺍﺑﻂ ﺩﺍﺑﺔ‪ ،‬ﺃﻭ ﺃﻋﺎﻥ‬
‫ﺍﻟﻤﺮﺍﺑﻄﻴﻦ ﺑﺸﺊ ﻳﻘﻮﻡ ﺑﺄﺣﻮﺍﻟﻬﻢ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻓﻲ ﺫﻟﻚ ﺃﺟﺮ ﻛﺒﻴﺮ‪.‬‬
‫ﻭﻣﻦ ﺩﺧﻞ ﺃﺭﺽ ﺍﻟﻌﺪﻭ ﺑﺄﻣﺎﻥ ﻣﻦ ﺟﻬﺘﻬﻢ‪ ،‬ﻓﻐﺰﺍﻫﻢ ﻗﻮﻡ ﺁﺧﺮﻭﻥ‬
‫ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺟﺎﺯ ﻟﻪ ﻗﺘﺎﻟﻬﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺼﺪﻩ ﺑﺬﻟﻚ ﺍﻟﺪﻓﺎﻉ ﻋﻦ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻘﺼﺪ ﻣﻌﺎﻭﻧﺔ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﻳﺠﺐ ﻗﺘﺎﻟﻪ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﻛﻴﻔﻴﺔ ﻗﺘﺎﻟﻬﻢ‬
‫ﻛﻞ ﻣﻦ ﺧﺎﻟﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ ﻳﺠﺐ‬
‫ﻣﺠﺎﻫﺪﺗﻬﻢ ﻭﻗﺘﺎﻟﻬﻢ‪ .‬ﻏﻴﺮ ﺃﻧﻬﻢ ﻳﻨﻘﺴﻤﻮﻥ ﻗﺴﻤﻴﻦ‪:‬‬
‫ﻗﺴﻢ ﻻ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﺇﻻ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻳﻘﺘﻠﻮﻥ‬

‫)‪(٢٩١‬‬
 ‫ﻭﺗﺴﺒﻰ ﺫﺭﺍﺭﻳﻬﻢ ﻭﺗﺆﺧﺬ ﺃﻣﻮﺍﻟﻬﻢ‪ .‬ﻭﻫﻢ ﺟﻤﻴﻊ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ‪،‬‬
‫ﺇﻻ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻤﺠﻮﺱ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ ﻫﻢ ﺍﻟﺬﻳﻦ ﺗﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﺠﺰﻳﺔ‪ .‬ﻭﻫﻢ ﺍﻷﺟﻨﺎﺱ‬
‫ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻧﺎﻫﻢ‪ .‬ﻓﺈﻧﻬﻢ ﻣﺘﻰ ﺍﻧﻘﺎﺩﻭﺍ ﻟﻠﺠﺰﻳﺔ ﻭﻗﺒﻠﻮﻫﺎ ﻭﻗﺎﻣﻮﺍ‬
‫ﺑﺸﺮﺍﺋﻄﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻗﺘﺎﻟﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﺴﻎ ﺳﺒﻲ ﺫﺭﺍﺭﻳﻬﻢ‪ .‬ﻭﻣﺘﻰ ﺃﺑﻮﺍ‬
‫ﺍﻟﺠﺰﻳﺔ ﺃﻭ ﺃﺧﻠﻮﺍ ﺑﺸﺮﺍﺋﻄﻬﺎ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻬﻢ ﺣﻜﻢ ﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‬
‫ﻓﻲ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﻞ ﻭﺳﺒﻲ ﺍﻟﺬﺭﺍﺭﻱ ﻭﺃﺧﺬ ﺍﻷﻣﻮﺍﻝ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻗﺘﺎﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺇﻻ ﺑﻌﺪ ﺩﻋﺎﺋﻬﻢ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‬
‫ﻭﺇﻇﻬﺎﺭ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ ﻭﺍﻻﻗﺮﺍﺭ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﺰﺍﻡ ﺟﻤﻴﻊ‬
‫ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ‪ .‬ﻓﻤﺘﻰ ﺩﻋﻮﺍ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻓﻠﻢ ﻳﺠﻴﺒﻮﺍ ﺣﻞ ﻗﺘﺎﻟﻬﻢ‪.‬‬
‫ﻭﻣﺘﻰ ﻟﻢ ﻳﺪﻋﻮﺍ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻗﺘﺎﻟﻬﻢ‪ .‬ﻭﺍﻟﺪﺍﻋﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ‬
‫ﺃﻭ ﻣﻦ ﻳﺄﻣﺮﻩ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻗﺘﺎﻝ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﺈﻥ ﻗﺎﺗﻠﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻋﺎﻭﻥ ﺃﺯﻭﺍﺟﻬﻦ‬
‫ﻭﺭﺟﺎﻟﻬﻦ‪ ،‬ﺃﻣﺴﻚ ﻋﻨﻬﻦ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮﻭﺍ ﺇﻟﻰ ﻗﺘﻠﻬﻦ‪ ،‬ﺟﺎﺯ ﺣﻴﻨﺌﺬ‬
‫ﻗﺘﻠﻬﻦ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﺷﺮﺍﺋﻂ ﺍﻟﺬﻣﺔ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﻣﺠﺎﻫﺮﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺄﻛﻞ ﻟﺤﻢ‬
‫ﺍﻟﺨﻨﺰﻳﺮ ﻭﺷﺮﺏ ﺍﻟﺨﻤﻮﺭ ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ﻭﻧﻜﺎﺡ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻓﻲ‬
‫ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻓﻤﺘﻰ ﻓﻌﻠﻮﺍ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﺬﻣﺔ‪،‬‬
‫ﻭﺟﺮﻯ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻡ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﻭﻣﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﻫﻮ ﺑﻌﺪ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ‪ ،‬ﻛﺎﻥ ﺇﺳﻼﻣﻪ‬

‫)‪(٢٩٢‬‬
 ‫ﺣﻘﻨﺎ ﻟﺪﻣﻪ ﻣﻦ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻭﻟﺪﻩ ﺍﻟﺼﻐﺎﺭ ﻣﻦ ﺍﻟﺴﺒﻲ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻜﺒﺎﺭ ﻣﻨﻬﻢ‬
‫ﻭﺍﻟﺒﺎﻟﻐﻮﻥ‪ ،‬ﻓﺤﻜﻤﻬﻢ ﺣﻜﻢ ﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻣﺎﻟﻪ ﻣﻦ ﺍﻷﺧﺬ‪،‬‬
‫ﻛﻞ ﻣﺎ ﻛﺎﻥ ﺻﺎﻣﺘﺎ ﺃﻭ ﻣﺘﺎﻋﺎ ﺃﻭ ﺃﺛﺎﺛﺎ‪ ،‬ﻭﻣﺎ ﻳﻤﻜﻦ ﻧﻘﻠﻪ ﺇﻟﻰ ﺩﺍﺭ‬
‫ﺍﻹﺳﻼﻡ‪ .‬ﻭﺃﻣﺎ ﺍﻷﺭﺿﻮﻥ ﻭﺍﻟﻌﻘﺎﺭﺍﺕ ﻭﻣﺎ ﻻ ﻳﻤﻜﻦ ﻧﻘﻠﻪ‪ ،‬ﻓﻬﻮ‬
‫ﻓﺊ ﻟﻠﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﻗﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ ﺑﺴﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻟﻘﺘﻞ ﺇﻻ ﺍﻟﺴﻢ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻠﻘﻰ ﻓﻲ ﺑﻼﺩﻫﻢ ﺍﻟﺴﻢ‪ .‬ﻭﻣﺘﻰ ﺍﺳﺘﻌﺼﻰ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﻣﻮﺿﻊ ﻣﻨﻬﻢ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﺃﻥ ﻳﺮﻣﻮﻫﻢ ﺑﺎﻟﻤﻨﺎﺟﻴﻖ ﻭﺍﻟﻨﻴﺮﺍﻥ ﻭﻏﻴﺮ ﺫﻟﻚ‬
‫ﻣﻤﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﻓﺘﺢ ﻟﻬﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺟﻤﻠﺘﻬﻢ ﻗﻮﻡ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﺍﻟﻨﺎﺯﻟﻴﻦ ﻋﻠﻴﻬﻢ‪ .‬ﻭﻣﺘﻰ ﻫﻠﻚ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﺃﻭ ﻫﻠﻚ ﻟﻬﻢ‬
‫ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﺷﺊ‪ ،‬ﻟﻢ ﻳﻠﺰﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻻ ﻏﻴﺮﻫﻢ ﻏﺮﺍﻣﺘﻬﻢ ﻣﻦ ﺍﻟﺪﻳﺔ‬
‫ﻭﺍﻷﺭﺵ‪ ،‬ﻭﻛﺎﻥ ﺿﺎﺋﻌﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﻘﺘﺎﻝ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻲ ﺃﻱ ﻭﻗﺖ ﻛﺎﻥ‪ ،‬ﻭﻓﻲ ﺃﻱ ﺷﻬﺮ‬
‫ﻛﺎﻥ‪ ،‬ﺇﻻ ﺍﻷﺷﻬﺮ ﺍﻟﺤﺮﻡ‪ .‬ﻓﺈﻥ ﻣﻦ ﻳﺮﻯ ﻣﻨﻬﻢ ﺧﺎﺻﺔ ﻟﻬﺬﻩ ﺍﻷﺷﻬﺮ‬
‫ﺣﺮﻣﺔ ﻻ ﻳﺒﺘﺪﺅﻥ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺘﺎﻝ‪ .‬ﻓﺈﻥ ﺑﺪﻭﺀﻫﻢ ﺑﻘﺘﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺟﺎﺯ‬
‫ﺣﻴﻨﺌﺬ ﻗﺘﺎﻟﻬﻢ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺒﺘﺪﺅﺍ ﺃﻣﺴﻚ ﻋﻨﻬﻢ ﺇﻟﻰ ﺍﻧﻘﻀﺎﺀ ﻫﺬﻩ ﺍﻷﺷﻬﺮ‪.‬‬
‫ﻓﺄﻣﺎ ﻏﻴﺮﻫﻢ ﻣﻦ ﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ ﻓﺈﻧﻬﻢ ﻳﺒﺘﺪﺅﻭﻥ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺘﺎﻝ‬
‫ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻤﺒﺎﺭﺯﺓ ﺑﻴﻦ ﺍﻟﺼﻔﻴﻦ ﻓﻲ ﺣﺎﻝ ﺍﻟﻘﺘﺎﻝ‪،‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﻤﺒﺎﺭﺯﺓ‪ ،‬ﺇﻻ ﺑﺈﺫﻥ ﺍﻹﻣﺎﻡ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ‬
‫ﺃﻥ ﻳﺆﻣﻦ ﺍﻧﺴﺎﻧﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﺛﻢ ﻳﻘﺘﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻏﺎﺩﺭﺍ‪ .‬ﻭﻳﻠﺤﻖ‬

‫)‪(٢٩٣‬‬
 ‫ﺑﺎﻟﺬﺭﺍﺭﻱ ﻣﻦ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺃﻧﺒﺖ ﺑﻌﺪ‪ .‬ﻭﻣﻦ ﺃﻧﺒﺖ‪ ،‬ﺃﻟﺤﻖ ﺑﺎﻟﺮﺟﺎﻝ‪،‬‬
‫ﻭﺃﺟﺮﻱ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻣﻬﻢ‪ .‬ﻭﻳﻜﺮﻩ ﻗﺘﻞ ﻣﻦ ﻳﺠﺐ ﻗﺘﻠﻪ ﺻﺒﺮﺍ‪ .‬ﻭﺇﻧﻤﺎ‬
‫ﻳﻘﺘﻞ ﻋﻠﻰ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻮﺟﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻔﺮ ﻭﺍﺣﺪ ﻣﻦ ﻭﺍﺣﺪ ﻭﻻ ﺍﺛﻨﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﻓﺮ ﻣﻨﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﻣﺄﺛﻮﻣﺎ‪ .‬ﻭﻣﻦ ﻓﺮ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﻴﻦ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﺑﺎﺏ ﻗﺴﻤﺔ ﺍﻟﻔﺊ ﻭﺃﺣﻜﺎﻡ ﺍﻷﺳﺎﺭﻯ‬
‫ﻗﺪ ﺑﻴﻨﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ﻛﻴﻔﻴﺔ ﻗﺴﻤﺔ ﺍﻟﻔﺊ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ‪،‬‬
‫ﻏﻴﺮ ﺃﻧﺎ ﻧﺬﻛﺮﻩ ﻫﻬﻨﺎ ﻣﺠﻤﻼ‪ ،‬ﻭﻧﺰﻳﺪ ﻋﻠﻴﻪ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻤﺎ‬
‫ﻳﻠﻴﻖ ﺑﻬﺬﺍ ﺍﻟﻤﻜﺎﻥ‪.‬‬
‫ﻛﻞ ﻣﺎ ﻏﻨﻤﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻳﻨﺒﻐﻲ ﻟﻺﻣﺎﻡ ﺃﻥ‬
‫ﻳﺨﺮﺝ ﻣﻨﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻓﻴﺼﺮﻓﻪ ﺇﻟﻰ ﺃﻫﻠﻪ ﻭﻣﺴﺘﺤﻘﻴﻪ ﺣﺴﺐ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪:‬‬
‫ﺿﺮﺏ ﻣﻨﻪ ﻟﻠﻤﻘﺎﺗﻠﺔ ﺧﺎﺻﺔ ﺩﻭﻥ ﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﻭﺿﺮﺏ ﻫﻮ ﻋﺎﻡ ﻟﺠﻤﻴﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻘﺎﺗﻠﺘﻬﻢ ﻭﻏﻴﺮ ﻣﻘﺎﺗﻠﺘﻬﻢ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﻫﻮ ﻋﺎﻡ ﻟﺠﻤﻴﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻋﺪﺍ ﻣﺎ ﺣﻮﻯ ﺍﻟﻌﺴﻜﺮ‬
‫ﻣﻦ ﺍﻷﺭﺿﻴﻦ ﻭﺍﻟﻌﻘﺎﺭﺍﺕ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﺑﺄﺟﻤﻌﻪ ﻓﺊ ﻟﻠﻤﺴﻠﻤﻴﻦ‪:‬‬
‫ﻣﻦ ﻏﺎﺏ ﻣﻨﻬﻢ ﻭﻣﻦ ﺣﻀﺮ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻭﻣﺎ ﺣﻮﻯ ﺍﻟﻌﺴﻜﺮ ﻳﻘﺴﻢ ﺑﻴﻦ ﺍﻟﻤﻘﺎﺗﻠﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﻻ ﻳﺸﺮﻛﻬﻢ‬

‫)‪(٢٩٤‬‬
 ‫ﻓﻴﻪ ﻏﻴﺮﻫﻢ‪ .‬ﻓﺈﻥ ﻗﺎﺗﻠﻮﺍ‪ ،‬ﻭﻏﻨﻤﻮﺍ‪ ،‬ﻓﻠﺤﻘﻬﻢ ﻗﻮﻡ ﺁﺧﺮﻭﻥ‬
‫ﻟﻤﻌﺎﻭﻧﺘﻬﻢ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﻣﻦ ﺍﻟﻘﺴﻤﺔ ﻣﺜﻞ ﻣﺎ ﻟﻬﻢ‪ ،‬ﻳﺸﺎﺭﻛﻮﻧﻬﻢ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺴﻮﻱ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻭﻻ ﻳﻔﻀﻞ‬
‫ﺃﺣﺪﺍ ﻣﻨﻬﻢ ﻟﺸﺮﻓﻪ ﺃﻭ ﻋﻠﻤﻪ ﺃﻭ ﺯﻫﺪﻩ ﻋﻠﻰ ﻣﻦ ﻟﻴﺲ ﻛﺬﻟﻚ ﻓﻲ ﻗﺴﻤﺔ‬
‫ﺍﻟﻔﺊ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺴﻢ ﻟﻠﻔﺎﺭﺱ ﺳﻬﻤﻴﻦ ﻭﻟﻠﺮﺍﺟﻞ ﺳﻬﻤﺎ‪ :‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻣﻊ ﺍﻟﺮﺟﻞ ﺃﻓﺮﺍﺱ ﺟﻤﺎﻋﺔ ﻟﻢ ﻳﺴﻬﻢ ﻣﻨﻬﺎ ﺇﻻ ﻟﻔﺮﺳﻴﻦ ﻣﻨﻬﺎ‪ .‬ﻭﻣﻦ‬
‫ﻭﻟﺪ ﻓﻲ ﺃﺭﺽ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻟﺴﻬﻢ ﻣﺜﻞ ﻣﺎ ﻟﻠﻤﻘﺎﺗﻞ ﻋﻠﻰ‬
‫ﺍﻟﺴﻮﺍﺀ‪ .‬ﻭﺇﺫﺍ ﻗﺎﺗﻞ ﻗﻮﻡ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻲ ﺍﻟﺴﻔﻴﻨﺔ‪،‬‬
‫ﻓﻐﻨﻤﻮﺍ‪ .‬ﻭﻓﻴﻬﻢ ﺍﻟﻔﺮﺳﺎﻥ ﻭﺍﻟﺮﺟﺎﻟﺔ‪ ،‬ﻛﺎﻥ ﻗﺴﻤﺘﻬﻢ ﻣﺜﻞ ﻗﺴﻤﺘﻬﻢ‬
‫ﻟﻮ ﻗﺎﺗﻠﻮﺍ ﻋﻠﻰ ﺍﻟﺒﺮ‪ ،‬ﺳﻮﺍﺀ‪ :‬ﻟﻠﻔﺎﺭﺱ ﺳﻬﻤﺎﻥ‪ ،‬ﻭﻟﻠﺮﺟﻞ ﺳﻬﻢ‪.‬‬
‫ﻭﻋﺒﻴﺪ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﺇﺫﺍ ﻟﺤﻘﻮﺍ ﺑﺎﻟﻤﺴﻠﻤﻴﻦ ﻗﺒﻞ ﻣﻮﺍﻟﻴﻬﻢ‪،‬‬
‫ﻭﺃﺳﻠﻤﻮﺍ ﻛﺎﻧﻮﺍ ﺃﺣﺮﺍﺭﺍ‪ ،‬ﻭﺣﻜﻤﻬﻢ ﺣﻜﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺇﻥ ﻟﺤﻘﻮﺍ‬
‫ﺑﻬﻢ ﺑﻌﺪ ﻣﻮﺍﻟﻴﻬﻢ ﻛﺎﻥ ﺣﻜﻤﻬﻢ ﺣﻜﻢ ﺍﻟﻌﺒﻴﺪ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻏﺎﺭ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﺄﺧﺬﻭﺍ ﻣﻨﻬﻢ ﺫﺭﺍﺭﻳﻬﻢ‬
‫ﻭﻋﺒﻴﺪﻫﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﺛﻢ ﻇﻔﺮ ﺑﻬﻢ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﻓﺄﺧﺬﻭﺍ ﻣﻨﻬﻢ ﻣﺎ‬
‫ﻛﺎﻧﻮﺍ ﺃﺧﺬﻭﺍ ﻣﻨﻬﻢ ﺍﻟﻤﺸﺮﻛﻮﻥ‪ ،‬ﻓﺈﻥ ﺃﻭﻻﺩﻫﻢ ﻳﺮﺩﻭﻥ ﺇﻟﻴﻬﻢ ﺑﻌﺪ ﺃﻥ‬
‫ﻳﻘﻴﻤﻮﺍ ﺑﺬﻟﻚ ﺑﻴﻨﺔ‪ ،‬ﻭﻻ ﻳﺴﺘﺮﻗﻮﻥ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻌﺒﻴﺪ ﻓﺈﻧﻬﻢ ﻳﻘﻮﻣﻮﻥ ﻓﻲ‬
‫ﺳﻬﺎﻡ ﺍﻟﻤﻘﺎﺗﻠﺔ‪ .‬ﻭﻳﻌﻄﻲ ﺍﻹﻣﺎﻡ ﻣﻮﺍﻟﻴﻬﻢ ﺃﺛﻤﺎﻧﻬﻢ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺤﻜﻢ ﻓﻲ ﺃﻣﺘﻌﺘﻬﻢ ﻭﺃﺛﺎﺛﺎﺗﻬﻢ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬

‫)‪(٢٩٥‬‬
 ‫ﻭﺍﻷﺳﺎﺭﻯ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﻣﻨﻬﻢ ﻫﻮ ﻛﻞ ﺃﺳﻴﺮ ﺃﺧﺬ ﻗﺒﻞ‬
‫ﺃﻥ ﺗﻀﻊ ﺍﻟﺤﺮﺏ ﺃﻭﺯﺍﺭﻫﺎ‪ ،‬ﻭﻳﻨﻘﻀﻲ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ‬
‫ﺍﺳﺘﺒﻘﺎﺅﻫﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺃﻥ ﻳﻀﺮﺏ ﺭﻗﺎﺑﻬﻢ ﺃﻭ ﻳﻘﻄﻊ‬
‫ﺃﻳﺪﻳﻬﻢ ﻭﺃﺭﺟﻠﻬﻢ‪ ،‬ﻭﻳﺘﺮﻛﻬﻢ ﺣﺘﻰ ﻳﻨﺰﻓﻮﺍ ﻭﻳﻤﻮﺗﻮﺍ‪ .‬ﻭﺍﻟﻀﺮﺏ‬
‫ﺍﻵﺧﺮ ﻫﻮ ﻛﻞ ﺃﺳﻴﺮ ﺃﺧﺬ ﺑﻌﺪ ﺃﻥ ﻭﺿﻌﺖ ﺍﻟﺤﺮﺏ ﺃﻭﺯﺍﺭﻫﺎ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﻓﻴﻪ ﻣﺨﻴﺮﺍ‪ :‬ﺇﻥ ﺷﺎﺀ ﻣﻦ ﻋﻠﻴﻪ ﻓﺄﻃﻠﻘﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ‬
‫ﺍﺳﺘﺒﻌﺪﻩ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻓﺄﺩﺍﻩ‪.‬‬
‫ﻭﻣﻦ ﺃﺧﺬ ﺃﺳﻴﺮﺍ‪ ،‬ﻓﻌﺠﺰ ﻋﻦ ﺍﻟﻤﺸﻲ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﺤﻤﻠﻪ‬
‫ﻋﻠﻴﻪ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻠﻴﻄﻠﻘﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺪﺭﻱ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻹﻣﺎﻡ ﻓﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻓﻲ ﻳﺪﻩ ﺃﺳﻴﺮ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻌﻤﻪ ﻭﻳﺴﻘﻴﻪ‪ ،‬ﻭﺇﻥ‬
‫ﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ ﺑﻌﺪ ﻟﺤﻈﺔ‪.‬‬
‫ﻭﺍﻟﻤﺴﻠﻢ ﺇﺫﺍ ﺃﺳﺮﻩ ﺍﻟﻤﺸﺮﻛﻮﻥ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﻓﻴﻤﺎ‬
‫ﺑﻴﻨﻬﻢ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﻓﻲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪.‬‬
‫ﻓﺄﻣﺎ ﻏﻴﺮﻫﻢ ﻓﻼ ﻳﻘﺮﺑﻬﻢ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻭﺍﻟﻤﺤﺎﺭﺑﻴﻦ ﻭﻛﻴﻔﻴﺔ ﻗﺘﺎﻟﻬﻢ‬
‫ﻭﺍﻟﺴﻴﺮﺓ ﻓﻴﻬﻢ‬
‫ﻛﻞ ﻣﻦ ﺧﺮﺝ ﻋﻠﻰ ﺇﻣﺎﻡ ﻋﺎﺩﻝ‪ ،‬ﻭﻧﻜﺚ ﺑﻴﻌﺘﻪ‪ ،‬ﻭﺧﺎﻟﻔﻪ ﻓﻲ‬
‫ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻓﻬﻮ ﺑﺎﻍ‪ ،‬ﻭﺟﺎﺯ ﻟﻺﻣﺎﻡ ﻗﺘﺎﻟﻪ ﻭﻣﺠﺎﻫﺪﺗﻪ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻰ‬
‫ﻣﻦ ﻳﺴﺘﻨﻬﻀﻪ ﺍﻹﻣﺎﻡ ﻓﻲ ﻗﺘﺎﻟﻬﻢ‪ ،‬ﺍﻟﻨﻬﻮﺽ ﻣﻌﻪ‪ .‬ﻭﻻ ﻳﺴﻮﻍ ﻟﻪ‬

‫)‪(٢٩٦‬‬
 ‫ﺍﻟﺘﺄﺧﺮ ﻋﻦ ﺫﻟﻚ‪ .‬ﻭﻣﻦ ﺧﺮﺝ ﻋﻠﻰ ﺇﻣﺎﻡ ﺟﺎﺋﺮ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻗﺘﺎﻟﻬﻢ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﺇﻻ ﺑﺄﻣﺮ ﺍﻹﻣﺎﻡ‪ .‬ﻭﻣﻦ ﻗﺎﺗﻠﻬﻢ‪،‬‬
‫ﻓﻼ ﻳﻨﺼﺮﻑ ﻋﻨﻬﻢ ﺇﻻ ﺑﻌﺪ ﺍﻟﻈﻔﺮ ﺃﻭ ﻳﻔﻴﺌﻮﺍ ﺇﻟﻰ ﺍﻟﺤﻖ‪ .‬ﻭﻣﻦ ﺭﺟﻊ‬
‫ﻋﻨﻬﻢ ﻣﻦ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻓﺎﺭﺍ ﻣﻦ ﺍﻟﺰﺣﻒ‪.‬‬
‫ﻭﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﻣﻨﻬﻢ ﻳﻘﺎﺗﻠﻮﻥ ﻭﻻ ﺗﻜﻮﻥ ﻟﻬﻢ‬
‫ﻓﺌﺔ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ‪ .‬ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﺗﻜﻮﻥ ﻟﻬﻢ ﻓﺌﺔ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻓﺌﺔ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﺎﺯ ﻋﻠﻰ ﺟﺮﻳﺤﻬﻢ‬
‫ﻭﻻ ﻳﺘﺒﻊ ﻣﺪﺑﺮﻫﻢ ﻭﻻ ﺗﺴﺒﻰ ﺫﺭﺍﺭﻳﻬﻢ‪ ،‬ﻭﻻ ﻳﻘﺘﻞ ﺃﺳﻴﺮﻫﻢ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻟﻬﻢ ﻓﺌﺔ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﺟﺎﺯ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺠﻴﺰ ﻋﻠﻰ‬
‫ﺟﺮﺣﺎﻫﻢ ﻭﺃﻥ ﻳﺘﺒﻊ ﻣﺪﺑﺮﻫﻢ ﻭﺃﻥ ﻳﻘﺘﻞ ﺃﺳﻴﺮﻫﻢ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺳﺒﻲ‬
‫ﺍﻟﺬﺭﺍﺭﻱ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﻣﺎ ﺣﻮﻯ‬
‫ﺍﻟﻌﺴﻜﺮ‪ ،‬ﻭﻳﻘﺴﻢ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺗﻠﺔ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻟﻴﺲ ﻟﻪ ﻣﺎ ﻟﻢ‬
‫ﻳﺤﻮﻩ ﺍﻟﻌﺴﻜﺮ‪ ،‬ﻭﻻ ﻟﻪ ﺇﻟﻴﻪ ﺳﺒﻴﻞ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﻤﺤﺎﺭﺏ ﻫﻮ ﻛﻞ ﻣﻦ ﻗﺼﺪ ﺇﻟﻰ ﺃﺧﺬ ﻣﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻭﺃﺷﻬﺮ‬
‫ﺍﻟﺴﻼﺡ ﻓﻲ ﺑﺮ ﺃﻭ ﺑﺤﺮ ﺃﻭ ﺳﻔﺮ ﺃﻭ ﺣﻀﺮ‪ .‬ﻓﻤﺘﻰ ﻛﺎﻥ ﺷﺊ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻺﻧﺴﺎﻥ ﺩﻓﻌﻪ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﻣﺎﻟﻪ‪ .‬ﻓﺈﻥ ﺃﺩﻯ ﺫﻟﻚ ﺇﻟﻰ‬
‫ﻗﺘﻞ ﺍﻟﻠﺺ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ ﺃﺩﻯ ﺇﻟﻰ ﻗﺘﻠﻪ ﻫﻮ‪ ،‬ﻛﺎﻥ‬
‫ﺷﻬﻴﺪﺍ‪ ،‬ﻭﺛﻮﺍﺑﻪ ﺛﻮﺍﺏ ﺍﻟﺸﻬﺪﺍﺀ‪.‬‬

‫)‪(٢٩٧‬‬
 ‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺍﺕ ﻓﻲ ﺫﻟﻚ‬
‫ﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺬﻡ ﻟﻘﻮﻡ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺼﺎﻟﺤﻬﻢ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺬﻡ ﻋﻠﻴﻪ ﺇﻻ ﺑﺈﺫﻧﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺳﺮﻳﺔ‪ ،‬ﻓﺄﺫﻡ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‬
‫ﻟﻤﺸﺮﻙ‪ ،‬ﻛﺎﻧﺖ ﺫﻣﺘﻪ ﻣﺎﺿﻴﺔ ﻋﻠﻰ ﺍﻟﻜﻞ‪ .‬ﻭﻟﻢ ﻳﺠﺰ ﻷﺣﺪ ﻣﻨﻬﻢ‬
‫ﺍﻟﺨﻼﻑ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺩﻭﻧﻬﻢ ﻓﻲ ﺍﻟﺸﺮﻑ‪ ،‬ﺣﺮﺍ ﻛﺎﻥ ﺃﻭ ﻋﺒﺪﺍ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺳﺘﺬﻡ ﻗﻮﻡ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﻟﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻘﺎﻝ ﻟﻬﻢ ﺍﻟﻤﺴﻠﻤﻮﻥ‬
‫ﻻ ﻧﺬﻣﻜﻢ‪ ،‬ﻓﺠﺎﺅﻭﺍ ﺇﻟﻴﻬﻢ ﻇﻨﺎ ﻣﻨﻬﻢ ﺃﻧﻬﻢ ﺃﺫﻣﻮﻫﻢ‪ ،‬ﻛﺎﻧﻮﺍ ﻣﺄﻣﻮﻧﻴﻦ‬
‫ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﻢ ﺳﺒﻴﻞ‪ .‬ﻭﻣﻦ ﺃﺫﻡ ﻣﺸﺮﻛﺎ ﺃﻭ ﻏﻴﺮ ﻣﺸﺮﻙ‪ ،‬ﺛﻢ‬
‫ﺃﺧﻔﺮﻩ ﻭﻧﻘﺾ ﺫﻣﺎﻣﻪ‪ ،‬ﻛﺎﻥ ﻏﺎﺩﺭﺍ ﺁﺛﻤﺎ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﻌﺮﻗﺐ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺪﺍﺑﺔ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻓﺈﻥ‬
‫ﻭﻗﻔﺖ ﻋﻠﻴﻪ ﻓﻲ ﺃﺭﺽ ﺍﻟﻌﺪﻭ‪ ،‬ﻓﻠﻴﺨﻠﻬﺎ ﻭﻻ ﻳﻌﺮﻗﺒﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺒﻪ ﻗﺘﻠﻰ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺑﻘﺘﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻠﻴﻮﺍﺭ ﻣﻨﻬﻢ‬
‫ﻣﻦ ﻛﺎﻥ ﺻﻐﻴﺮ ﺍﻟﺬﻛﺮ ﻋﻠﻰ ﻣﺎ ﺭﻭﻱ ﻓﻲ ﺑﻌﺾ ﺍﻷﺧﺒﺎﺭ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻐﺰﻭ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﻳﺄﺧﺬ ﻣﻨﻪ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺍﻟﺠﻌﻞ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺗﺒﻴﻴﺖ ﺍﻟﻌﺪﻭ ﻟﻴﻼ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻼﻗﻮﻥ ﺑﺎﻟﻨﻬﺎﺭ‪ .‬ﻭﻳﺴﺘﺤﺐ‬
‫ﺃﻻ ﻳﺆﺧﺬ ﻓﻲ ﺍﻟﻘﺘﺎﻝ ﺇﻻ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﺈﻥ ﺍﻗﺘﻀﺖ ﺍﻟﻤﺼﻠﺤﺔ‬
‫ﺗﻘﺪﻳﻤﻪ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻤﺜﻴﻞ‬

‫)‪(٢٩٨‬‬
 ‫ﺑﺎﻟﻜﻔﺎﺭ ﻭﻻ ﺍﻟﻐﺪﺭ ﺑﻬﻢ ﻭﻻ ﺍﻟﻐﻠﻮﻝ ﻣﻨﻬﻢ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻘﻄﻊ‬
‫ﺍﻟﻤﺜﻤﺮﺓ ﻓﻲ ﺃﺭﺽ ﺍﻟﻌﺪﻭ ﻭﺍﻻﺿﺮﺍﺭ ﺑﻬﻢ‪ ،‬ﺇﻻ ﻋﻨﺪ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺗﻐﺮﻳﻖ ﺍﻟﻤﺴﺎﻛﻦ ﻭﺍﻟﺰﺭﻭﻉ ﺇﻻ ﻋﻨﺪ ﺍﻟﺤﺎﺟﺔ ﺍﻟﺸﺪﻳﺪﺓ‬
‫ﺇﻟﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﻟﻴﺲ ﻟﻸﻋﺮﺍﺏ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﺷﺊ‪ ،‬ﻭﺇﻥ ﻗﺎﺗﻠﻮﺍ ﻣﻊ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ‪.‬‬
‫ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻭﻣﻦ ﻟﻪ‬
‫ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﻘﻀﺎﺀ ﻭﻣﻦ ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ‬
‫ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻓﺮﺿﺎﻥ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﻫﻤﺎ ﻓﺮﺿﺎﻥ ﻋﻠﻰ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻻ ﻳﺴﻊ ﺃﺣﺪﺍ ﺗﺮﻛﻬﻤﺎ ﻭﺍﻻﺧﻼﻝ ﺑﻬﻤﺎ‪.‬‬
‫ﻭﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻳﺠﺒﺎﻥ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ‬
‫ﻭﺍﻟﻴﺪ‪ ،‬ﺇﺫﺍ ﺗﻤﻜﻦ ﺍﻟﻤﻜﻠﻒ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﺆﺩﻱ ﺇﻟﻰ ﺿﺮﺭ‬
‫ﻋﻠﻴﻪ ﻭﻻ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻻ ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﻻ ﻓﻲ ﻣﺴﺘﻘﺒﻞ ﺍﻷﻭﻗﺎﺕ‪،‬‬
‫ﺃﻭ ﻇﻦ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻋﻠﻢ ﺍﻟﻀﺮﺭ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺇﻣﺎ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻰ ﻏﻴﺮﻩ‪،‬‬
‫ﺇﻣﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ﺃﻭ ﻓﻲ ﻣﺴﺘﻘﺒﻞ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﺃﻭ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﻟﻢ ﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ‪ ،‬ﺇﻻ ﻣﺎ ﻳﺄﻣﻦ ﻣﻌﻪ ﺍﻟﻀﺮﺭ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻳﻜﻮﻥ ﺑﺎﻟﻴﺪ ﻭﺍﻟﻠﺴﺎﻥ‪ .‬ﻓﺄﻣﺎ ﺑﺎﻟﻴﺪ‪ ،‬ﻓﻬﻮ‬
‫ﺃﻥ ﻳﻔﻌﻞ ﺍﻟﻤﻌﺮﻭﻑ ﻭﻳﺠﺘﻨﺐ ﺍﻟﻤﻨﻜﺮ ﻋﻠﻰ ﻭﺟﻪ ﻳﺘﺄﺳﻰ ﺑﻪ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺃﻣﺎ‬
‫ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﻤﻌﺮﻭﻑ‪ ،‬ﻭﻳﻌﺪﻫﻢ ﻋﻠﻰ ﻓﻌﻠﻪ‬
‫ﺍﻟﻤﺪﺡ ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻳﺰﺟﺮﻫﻢ‪ ،‬ﻭﻳﺤﺬﺭﻫﻢ ﻓﻲ ﺍﻻﺧﻼﻝ ﺑﻪ ﻣﻦ ﺍﻟﻌﻘﺎﺏ‪.‬‬

‫)‪(٢٩٩‬‬
 ‫ﻓﻤﺘﻰ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﻴﻦ‪ ،‬ﺑﺄﻥ ﻳﺨﺎﻑ ﺿﺮﺭﺍ ﻋﻠﻴﻪ ﺃﻭ‬
‫ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﻭﺟﻮﺏ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﻘﻠﺐ‪،‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﻴﺪ ﺑﺄﻥ ﻳﺤﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺑﺎﻟﺘﺄﺩﻳﺐ ﻭﺍﻟﺮﺩﻉ ﻭﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ ﻭﺿﺮﺏ ﻣﻦ ﺍﻟﺠﺮﺍﺣﺎﺕ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻻ ﻳﺠﺐ ﻓﻌﻠﻪ ﺇﻻ ﺑﺈﺫﻥ ﺳﻠﻄﺎﻥ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺼﻮﺏ‬
‫ﻟﻠﺮﻳﺎﺳﺔ‪ .‬ﻓﺈﻥ ﻓﻘﺪ ﺍﻹﺫﻥ ﻣﻦ ﺟﻬﺘﻪ‪ ،‬ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺘﻲ‬
‫ﺫﻛﺮﻧﺎﻫﺎ‪.‬‬
‫ﻭﺇﻧﻜﺎﺭ ﺍﻟﻤﻨﻜﺮ ﻳﻜﻮﻥ ﺑﺎﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ :‬ﻓﺄﻣﺎ‬
‫ﺑﺎﻟﻴﺪ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻳﺆﺩﺏ ﻓﺎﻋﻠﻪ ﺑﻀﺮﺏ ﻣﻦ ﺍﻟﺘﺄﺩﻳﺐ‪ :‬ﺇﻣﺎ ﺍﻟﺠﺮﺍﺡ‬
‫ﺃﻭ ﺍﻷﻟﻢ ﺃﻭ ﺍﻟﻀﺮﺏ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺫﻟﻚ ﻣﺸﺮﻭﻁ ﺑﺎﻹﺫﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﻤﺘﻰ ﻓﻘﺪ ﺍﻹﺫﻥ ﻣﻦ ﺟﻬﺘﻪ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻻﻧﻜﺎﺭ‬
‫ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﻠﺐ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻻﻧﻜﺎﺭ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﺑﺎﻟﻮﻋﻆ ﻭﺍﻻﻧﺬﺍﺭ‬
‫ﻭﺍﻟﺘﺨﻮﻳﻒ ﻣﻦ ﻓﻌﻠﻪ ﺑﺎﻟﻌﻘﺎﺏ ﻭﺍﻟﺬﻡ‪ .‬ﻭﻗﺪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻧﻜﺎﺭ ﺍﻟﻤﻨﻜﺮ‬
‫ﺑﻀﺮﺏ ﻣﻦ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻬﺠﺮ ﻓﺎﻋﻠﻪ‪ ،‬ﻭﻳﻌﺮﺽ ﻋﻨﻪ ﻭﻋﻦ‬
‫ﺗﻌﻈﻴﻤﻪ‪ ،‬ﻭﻳﻔﻌﻞ ﻣﻌﻪ ﻣﻦ ﺍﻻﺳﺘﺨﻔﺎﻑ ﻣﺎ ﻳﺮﺗﺪﻉ ﻣﻌﻪ ﻣﻦ ﺍﻟﻤﻨﺎﻛﻴﺮ‪.‬‬
‫ﻭﺇﻥ ﺧﺎﻑ ﺍﻟﻔﺎﻋﻞ ﻟﻼﻧﻜﺎﺭ ﺑﺎﻟﻠﺴﺎﻥ ﺿﺮﺭﺍ‪ ،‬ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻻﻧﻜﺎﺭ‬
‫ﺑﺎﻟﻘﻠﺐ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺍﻟﻤﻌﺮﻭﻑ ﺳﻮﺍﺀ‪.‬‬
‫ﻓﺄﻣﺎ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻓﻠﻴﺲ ﻳﺠﻮﺯ ﻷﺣﺪ ﺇﻗﺎﻣﺘﻬﺎ‪ ،‬ﺇﻻ ﻟﺴﻠﻄﺎﻥ‬
‫ﺍﻟﺰﻣﺎﻥ ﺍﻟﻤﻨﺼﻮﺏ ﻣﻦ ﻗﺒﻞ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﻣﻦ ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ ﻹﻗﺎﻣﺘﻬﺎ‪.‬‬

‫)‪(٣٠٠‬‬
 ‫ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺳﻮﺍﻫﻤﺎ ﺇﻗﺎﻣﺘﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻗﺪ ﺭﺧﺺ ﻓﻲ ﺣﺎﻝ‬
‫ﻗﺼﻮﺭ ﺃﻳﺪﻱ ﺃﺋﻤﺔ ﺍﻟﺤﻖ ﻭﺗﻐﻠﺐ ﺍﻟﻈﺎﻟﻤﻴﻦ‪ ،‬ﺃﻥ ﻳﻘﻴﻢ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺤﺪ‬
‫ﻋﻠﻰ ﻭﻟﺪﻩ ﻭﺃﻫﻠﻪ ﻭﻣﻤﺎﻟﻴﻜﻪ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺨﻒ ﻓﻲ ﺫﻟﻚ ﺿﺮﺭﺍ ﻣﻦ‬
‫ﺍﻟﻈﺎﻟﻤﻴﻦ‪ ،‬ﻭﺃﻣﻦ ﻣﻦ ﺑﻮﺍﺋﻘﻬﻢ‪ .‬ﻓﻤﺘﻰ ﻟﻢ ﻳﺄﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ‬
‫ﺍﻟﺘﻌﺮﺽ ﻟﺬﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺍﺳﺘﺨﻠﻔﻪ ﺳﻠﻄﺎﻥ ﻇﺎﻟﻢ ﻋﻠﻰ ﻗﻮﻡ‪ ،‬ﻭﺟﻌﻞ ﺇﻟﻴﻪ ﺇﻗﺎﻣﺔ‬
‫ﺍﻟﺤﺪﻭﺩ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﻴﻤﻬﺎ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺃﻧﻪ ﺇﻧﻤﺎ‬
‫ﻳﻔﻌﻞ ﺫﻟﻚ ﺑﺈﺫﻥ ﺳﻠﻄﺎﻥ ﺍﻟﺤﻖ‪ ،‬ﻻ ﺑﺈﺫﻥ ﺳﻠﻄﺎﻥ ﺍﻟﺠﻮﺭ‪ .‬ﻭﻳﺠﺐ‬
‫ﻋﻠﻰ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﻌﻮﻧﺘﻪ ﻭﺗﻤﻜﻴﻨﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺘﻌﺪ ﺍﻟﺤﻖ ﻓﻲ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻣﺸﺮﻭﻉ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻥ ﺗﻌﺪﻯ ﻓﻲ ﻣﺎ ﺟﻌﻞ‬
‫ﺇﻟﻴﻪ ﺍﻟﺤﻖ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﻭﻻ ﻷﺣﺪ ﻣﻌﺎﻭﻧﺘﻪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺨﺎﻑ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺣﻴﻨﺌﺬ ﺃﻥ‬
‫ﻳﻔﻌﻞ ﻓﻲ ﺣﺎﻝ ﺍﻟﺘﻘﻴﺔ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ‪ .‬ﻓﺄﻣﺎ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ‬
‫ﻓﻼ ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺘﻘﻴﺔ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺤﻜﻢ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻘﻀﺎﺀ ﺑﻴﻦ ﺍﻟﻤﺨﺘﻠﻔﻴﻦ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ‬
‫ﺃﻳﻀﺎ ﺇﻻ ﻟﻤﻦ ﺃﺫﻥ ﻟﻪ ﺳﻠﻄﺎﻥ ﺍﻟﺤﻖ ﻓﻲ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻓﻮﺿﻮﺍ ﺫﻟﻚ ﺇﻟﻰ ﻓﻘﻬﺎﺀ ﺷﻴﻌﺘﻬﻢ ﻓﻲ ﺣﺎﻝ ﻻ ﻳﺘﻤﻜﻨﻮﻥ ﻓﻴﻪ‬
‫ﻣﻦ ﺗﻮﻟﻴﻪ ﺑﻨﻔﻮﺳﻬﻢ‪ .‬ﻓﻤﻦ ﺗﻤﻜﻦ ﻣﻦ ﺇﻧﻔﺎﺫ ﺣﻜﻢ ﺃﻭ ﺇﺻﻼﺡ ﺑﻴﻦ‬
‫ﺍﻟﻨﺎﺱ ﺃﻭ ﻓﺼﻞ ﺑﻴﻦ ﺍﻟﻤﺨﺘﻠﻔﻴﻦ‪ ،‬ﻓﻠﻴﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻟﻪ ﺑﺬﻟﻚ ﺍﻷﺟﺮ‬
‫ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺨﻒ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻻ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ‬

‫)‪(٣٠١‬‬
 ‫ﺍﻻﻳﻤﺎﻥ‪ ،‬ﻭﻳﺄﻣﻦ ﺍﻟﻀﺮﺭ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﺧﺎﻑ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻪ ﺍﻟﺘﻌﺮﺽ ﻟﺬﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻣﻦ ﺩﻋﺎ ﻏﻴﺮﻩ ﺇﻟﻰ ﻓﻘﻴﻪ ﻣﻦ ﻓﻘﻬﺎﺀ ﺃﻫﻞ‬
‫ﺍﻟﺤﻖ ﻟﻴﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻠﻢ ﻳﺠﺒﻪ ﻭﺁﺛﺮ ﺍﻟﻤﻀﻲ ﺇﻟﻰ ﺍﻟﻤﺘﻮﻟﻲ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻟﻈﺎﻟﻤﻴﻦ‪ ،‬ﻛﺎﻥ ﻓﻲ ﺫﻟﻚ ﻣﺘﻌﺪﻳﺎ ﻟﻠﺤﻖ ﻣﺮﺗﻜﺒﺎ ﻟﻶﺛﺎﻡ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻤﻦ ﻳﺘﻮﻟﻰ ﺍﻟﻔﻀﻞ ﺑﻴﻦ ﺍﻟﻤﺨﺘﻠﻔﻴﻦ ﻭﺍﻟﻘﻀﺎﺀ ﺑﻴﻨﻬﻢ ﺃﻥ‬
‫ﻳﺤﻜﻢ ﺇﻻ ﺑﻤﻮﺟﺐ ﺍﻟﺤﻖ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺤﻜﻢ ﺑﻤﺬﺍﻫﺐ ﺃﻫﻞ‬
‫ﺍﻟﺨﻼﻑ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺗﻮﻟﻰ ﺍﻟﺤﻜﻢ ﻣﻦ ﻗﺒﻞ ﺍﻟﻈﺎﻟﻤﻴﻦ‪ ،‬ﻓﻠﻴﺠﺘﻬﺪ‬
‫ﺃﻳﻀﺎ ﻓﻲ ﺗﻨﻔﻴﺬ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺷﺮﻳﻌﺔ ﺍﻻﻳﻤﺎﻥ‪ .‬ﻓﺈﻥ‬
‫ﺍﺿﻄﺮ ﺇﻟﻰ ﺗﻨﻔﻴﺬ ﺣﻜﻢ ﻋﻠﻰ ﻣﺬﺍﻫﺐ ﺃﻫﻞ ﺍﻟﺨﻼﻑ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺃﻭ‬
‫ﺍﻷﻫﻞ ﺃﻭ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺃﻭ ﻋﻠﻰ ﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻨﻔﺬ ﺍﻟﺤﻜﻢ ﻣﺎ ﻟﻢ‬
‫ﻳﺒﻠﻎ ﺫﻟﻚ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺗﻘﻴﺔ ﻟﻪ ﻓﻲ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ ﺣﺴﺐ‬
‫ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﻟﻔﻘﻬﺎﺀ ﺃﻫﻞ ﺍﻟﺤﻖ ﺃﻥ ﻳﺠﻤﻌﻮﺍ ﺑﺎﻟﻨﺎﺱ ﺍﻟﺼﻠﻮﺍﺕ ﻛﻠﻬﺎ‬
‫ﻭﺻﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ ﻭﻳﺨﻄﺒﻮﻥ ﺍﻟﺨﻄﺒﺘﻴﻦ ﻭﻳﺼﻠﻮﻥ ﺑﻬﻢ‬
‫ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻣﺎ ﻟﻢ ﻳﺨﺎﻓﻮﺍ ﻓﻲ ﺫﻟﻚ ﺿﺮﺭﺍ‪ .‬ﻓﺈﻥ ﺧﺎﻓﻮﺍ ﻓﻲ ﺫﻟﻚ‬
‫ﺍﻟﻀﺮﺭ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻬﻢ ﺍﻟﺘﻌﺮﺽ ﻟﺬﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺗﻮﻟﻰ ﻭﻻﻳﺔ ﻣﻦ ﻗﺒﻞ ﻇﺎﻟﻢ ﻓﻲ ﺇﻗﺎﻣﺔ ﺣﺪ ﺃﻭ ﺗﻨﻔﻴﺬ ﺣﻜﻢ‪،‬‬
‫ﻓﻠﻴﻌﺘﻘﺪ ﺃﻧﻪ ﻣﺘﻮﻝ ﻟﺬﻟﻚ ﻣﻦ ﺟﻬﺔ ﺳﻠﻄﺎﻥ ﺍﻟﺤﻖ‪ ،‬ﻭﻟﻴﻘﻢ ﺑﻪ ﻋﻠﻰ‬
‫ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺷﺮﻳﻌﺔ ﺍﻻﻳﻤﺎﻥ‪ .‬ﻭﻣﻬﻤﺎ ﺗﻤﻜﻦ ﻣﻦ ﺇﻗﺎﻣﺔ ﺣﺪ ﻋﻠﻰ ﻣﺨﺎﻟﻒ‬
‫ﻟﻪ‪ ،‬ﻓﻠﻴﻘﻤﻪ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺠﻬﺎﺩ‪.‬‬

‫)‪(٣٠٢‬‬
 ‫ﻭﻣﻦ ﻻ ﻳﺤﺴﻦ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﻷﺣﻜﺎﻡ ﻓﻲ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ ﻭﻏﻴﺮﻫﺎ‪،‬‬
‫ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﻌﺮﺽ ﻟﺘﻮﻟﻲ ﺫﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﺗﻌﺮﺽ ﻟﺬﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﻣﺄﺛﻮﻣﺎ‪ .‬ﻓﺈﻥ ﺃﻛﺮﻩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ ﺷﺊ‪ ،‬ﻭﻳﺠﺘﻬﺪ‬
‫ﻟﻨﻔﺴﻪ ﺍﻟﺘﻨﺰﻩ ﻣﻦ ﺍﻷﺑﺎﻃﻴﻞ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺨﺘﺎﺭ ﺍﻟﻨﻈﺮ ﻣﻦ ﻗﺒﻞ ﺍﻟﻈﺎﻟﻤﻴﻦ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ‬
‫ﻳﻌﺰﻡ ﺃﻧﻪ ﻻ ﻳﺘﻌﺪﻯ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻻ ﻳﻘﻀﻲ ﺑﻐﻴﺮ ﺍﻟﺤﻖ‪ ،‬ﻭﻳﻀﻊ‬
‫ﺍﻷﺷﻴﺎﺀ ﻣﻮﺍﺿﻌﻬﺎ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﻷﺧﻤﺎﺱ ﻭﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻋﻠﻢ‬
‫ﺃﻧﻪ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﻌﺮﺽ ﻟﺬﻟﻚ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻓﺈﻥ ﺃﻛﺮﻩ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺣﻴﻨﺌﺬ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺠﺘﻬﺪ ﺣﺴﺐ‬
‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬

‫)‪(٣٠٣‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﺪﻳﻮﻥ ﻭﺍﻟﻜﻔﺎﻻﺕ ﻭﺍﻟﺤﻮﺍﻻﺕ ﻭﺍﻟﻮﻛﺎﻻﺕ‬
‫ﺑﺎﺏ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺪﻳﻦ ﻭﻛﺮﺍﻫﻴﺔ ﺍﻟﻨﺰﻭﻝ ﻋﻠﻰ ﺍﻟﻐﺮﻳﻢ‬
‫ﻳﻜﺮﻩ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺪﻳﻦ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺪﺍﻋﻴﺔ ﺇﻟﻴﻪ‪ .‬ﻓﺄﻣﺎ‬
‫ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﺪﻳﻦ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‪ ،‬ﻓﻼ ﻳﻔﻌﻞ ﺇﻻ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﺎ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻓﻴﻘﻀﻲ ﺑﻪ ﺩﻳﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎ‬
‫ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻭﻟﻲ ﻳﻌﻠﻢ ﺃﻧﻪ ﺇﻥ ﻣﺎﺕ ﻗﻀﻰ ﻋﻨﻪ‪ ،‬ﻗﺎﻡ ﺫﻟﻚ‬
‫ﻣﻘﺎﻡ ﻣﺎ ﻳﻤﻠﻚ‪ .‬ﻓﺈﺫﺍ ﺧﻼ ﻣﻦ ﺍﻟﻮﺟﻬﻴﻦ‪ ،‬ﻓﻼ ﻳﺘﻌﺮﺽ ﻟﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻳﻀﺎ ﻻ ﻳﺴﺘﺪﻳﻦ ﺇﻻ ﻣﻘﺪﺍﺭ ﺣﺎﺟﺘﻪ ﺇﻟﻴﻪ ﻣﻦ ﻧﻔﻘﺘﻪ‬
‫ﻭﻧﻔﻘﺔ ﻋﻴﺎﻟﻪ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺟﻮﺍﺯ ﺍﻻﺳﺘﺪﺍﻧﺔ ﺇﺫﺍ ﺻﺮﻑ ﺫﻟﻚ ﻓﻲ ﺍﻟﺤﺞ ﻭﻧﻔﻘﺘﻪ‪.‬‬
‫ﻭﺫﻟﻚ ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﺎ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻪ ﺫﻟﻚ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﺤﺞ ﻭﺍﺟﺒﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﺠﻮﺯ ﺃﻥ ﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﺪﻳﻦ ﻭﻳﻘﻀﻲ ﻣﺎ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﺿﻄﺮ ﺇﻟﻰ ﺩﻳﻦ‪ ،‬ﻭﻻ ﻳﻤﻠﻚ ﺷﻴﺌﺎ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻤﻦ ﻳﺠﺪ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﺎﻷﻓﻀﻞ ﻟﻪ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻻ ﻳﺘﻌﺮﺽ‬
‫ﻟﻠﺪﻳﻦ‪ ،‬ﻷﻥ ﺍﻟﺼﺪﻗﺔ ﺣﻖ ﺟﻌﻠﻬﺎ ﺍﻟﻠﻪ ﻟﻪ ﻓﻲ ﺍﻷﻣﻮﺍﻝ‪.‬‬

‫)‪(٣٠٤‬‬
 ‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ ﻻ ﻳﻨﻮﻱ ﻗﻀﺎﺀﻩ‪ ،‬ﻛﺎﻥ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺴﺎﺭﻕ‪ .‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﻋﺎﺯﻣﺎ ﻋﻠﻰ ﻗﻀﺎﺋﻪ ﺳﺎﻋﻴﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺑﺬﻟﻚ ﺃﺟﺮ ﻛﺒﻴﺮ‬
‫ﻭﺛﻮﺍﺏ ﺟﺰﻳﻞ‪ ،‬ﻭﻳﻌﻴﻨﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﺩﻳﻦ‪ ،‬ﻛﺮﻩ ﻟﻪ ﺍﻟﻨﺰﻭﻝ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻧﺰﻝ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﻭﻣﺘﻰ ﺃﻫﺪﻯ ﻟﻪ ﺍﻟﻤﺪﻳﻦ ﺷﻴﺌﺎ‬
‫ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺟﺮﺕ ﺑﻪ ﻋﺎﺩﺗﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻓﻌﻠﻪ ﻟﻤﻜﺎﻥ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﺳﺘﺤﺐ ﻟﻪ‬
‫ﺃﻥ ﻳﺤﺘﺴﺒﻪ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻮﺍﺟﺐ‪.‬‬
‫ﻭﺇﺫﺍ ﺭﺃﻯ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻣﻄﺎﻟﺒﺘﻪ ﻓﻴﻪ‬
‫ﻭﻻ ﻣﻼﺯﻣﺘﻪ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺘﺮﻛﻪ ﺣﺘﻰ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺤﺮﻡ‪ ،‬ﺛﻢ‬
‫ﻳﻄﺎﻟﺒﻪ ﻛﻴﻒ ﺷﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻌﻲ ﻓﻲ ﻗﻀﺎﺋﻪ‪ ،‬ﻭﺗﺮﻙ‬
‫ﺍﻻﺳﺮﺍﻑ ﻓﻲ ﺍﻟﻨﻔﻘﺔ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻘﻨﻊ ﺑﺎﻟﻘﺼﺪ‪ .‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﻀﻴﻖ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺑﻴﻦ ﺫﻟﻚ ﻗﻮﺍﻣﺎ‪.‬‬
‫ﺑﺎﺏ ﻭﺟﻮﺏ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ ﺇﻟﻰ ﺍﻟﺤﻲ ﻭﺍﻟﻤﻴﺖ‬
‫ﻛﻞ ﻣﻦ ﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻗﻀﺎﺅﻩ ﺣﺴﺐ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺣﺎﻻ ﻭﺟﺐ ﻋﻠﻴﻪ ﻗﻀﺎﺅﻩ ﻋﻨﺪ ﺍﻟﻤﻄﺎﻟﺒﺔ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻣﺆﺟﻼ‪ ،‬ﻭﺟﺐ ﻗﻀﺎﺅﻩ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﻷﺟﻞ ﻣﻊ ﺍﻟﻤﻄﺎﻟﺒﺔ‪ .‬ﻭﻣﻦ ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﺪﻳﻦ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻣﻄﻠﻪ ﻭﺩﻓﻌﻪ ﻣﻊ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﻗﻀﺎﺋﻪ‪ .‬ﻓﺈﻥ ﻣﻄﻞ‬
‫ﻭﺩﻓﻊ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺤﺎﻛﻢ ﺣﺒﺴﻪ ﻭﺇﻟﺰﺍﻣﻪ ﺍﻟﺨﺮﻭﺝ ﻣﻤﺎ ﻭﺟﺐ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﺣﺒﺴﻪ ﺛﻢ ﻇﻬﺮ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺇﻋﺴﺎﺭﻩ‪ ،‬ﻭﺟﺐ ﺗﺨﻠﻴﺘﻪ‪ .‬ﻭﺇﻥ ﻟﻢ‬

‫)‪(٣٠٥‬‬
 ‫ﻳﻜﻦ ﻣﻌﺴﺮﺍ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﺪﻓﻊ ﺑﻪ‪ ،‬ﺟﺎﺯ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺒﻴﻊ ﻋﻠﻴﻪ ﻣﺘﺎﻋﻪ‬
‫ﻭﻋﻘﺎﺭﻩ‪ ،‬ﻭﻳﻘﻀﻲ ﻋﻨﻪ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻳﻦ ﻭﺛﺒﺖ ﻏﺎﺋﺒﺎ‪ .‬ﻭﺟﺐ ﺃﻳﻀﺎ ﻋﻠﻰ‬
‫ﺍﻟﺤﺎﻛﻢ ﺳﻤﺎﻉ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺒﻴﻊ ﻋﻠﻴﻪ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺃﻣﻼﻛﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺴﻠﻤﻪ ﺇﻟﻰ ﺧﺼﻤﻪ ﺇﻻ ﺑﻌﺪ ﻛﻔﻼﺀ‪ .‬ﻓﺈﻥ ﺣﻀﺮ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻴﻨﺔ ﺗﺒﻄﻞ ﺑﻴﻨﺔ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﺮﺋﺖ ﺫﻣﺘﻪ ﻭﺫﻣﺔ‬
‫ﺍﻟﻜﻔﻼﺀ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﺑﻴﻨﺔ ﺗﺒﻄﻞ ﺑﻴﻨﺘﻪ‪ ،‬ﺭﺩ ﺍﻟﻜﻔﻼﺀ ﻋﻠﻴﻪ‬
‫ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﺍﻟﻤﺪﻳﻦ ﻣﻌﺴﺮﺍ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﺼﺎﺣﺐ ﺍﻟﺪﻳﻦ ﻣﻄﺎﻟﺒﺘﻪ‬
‫ﻭﺍﻻﻟﺤﺎﺡ ﻋﻠﻴﻪ‪ .‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﻓﻖ ﺑﻪ‪ ،‬ﻭﻳﻨﻈﺮﻩ ﺇﻟﻰ ﺃﻥ ﻳﻮﺳﻊ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻳﺒﻠﻎ ﺧﺒﺮﻩ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻴﻘﻀﻲ ﺩﻳﻨﻪ ﻋﻨﻪ ﻣﻦ ﺳﻬﻢ‬
‫ﺍﻟﻐﺎﺭﻣﻴﻦ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﺪﺍﻧﻪ ﻭﺃﻧﻔﻘﻪ ﻓﻲ ﻃﺎﻋﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻻ‬
‫ﻳﻌﻠﻢ ﻓﻲ ﻣﺎﺫﺍ ﺃﻧﻔﻘﻪ‪ ،‬ﺃﻭ ﻋﻠﻢ ﺃﻧﻪ ﺃﻧﻔﻘﻪ ﻓﻲ ﻣﻌﺼﻴﺔ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻀﺎﺀ ﻋﻨﻪ‪ .‬ﺑﻞ ﺇﺫﺍ ﻭﺳﻊ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻗﻀﻰ ﻋﻦ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﺗﺒﺎﻉ ﺩﺍﺭ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺘﻲ ﻳﺴﻜﻨﻬﺎ ﻭﻻ ﺧﺎﺩﻣﻪ ﺍﻟﺬﻱ‬
‫ﻳﺨﺪﻣﻪ ﻓﻲ ﺍﻟﺪﻳﻦ ﺇﺫﺍ ﻛﺎﻥ ﻣﻘﺪﺍﺭ ﻣﺎ ﻓﻴﻬﺎ ﻛﻔﺎﻳﺘﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺩﺍﺭ‬
‫ﻏﻠﺔ ﺃﻟﺰﻡ ﺑﻴﻌﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﻛﺒﻴﺮﺓ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﻟﻪ ﻓﻲ ﺩﻭﻧﻬﺎ‬
‫ﻛﻔﺎﻳﺔ‪ ،‬ﺃﻟﺰﻡ ﺑﻴﻌﻬﺎ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻷﺩﻭﻥ ﻣﻨﻬﺎ‪ .‬ﻭﻳﺴﺘﺤﺐ‬
‫ﻟﺼﺎﺣﺐ ﺍﻟﺪﻳﻦ ﺃﻻ ﻳﻠﺰﻣﻪ ﺫﻟﻚ‪ ،‬ﻭﻳﺼﺒﺮ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻟﺢ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻦ‪ ،‬ﻭﺃﺭﺍﺩ ﺣﺒﺴﻪ‪ ،‬ﻭﺧﺎﻑ‬

‫)‪(٣٠٦‬‬
 ‫ﺍﻟﻤﺪﻳﻦ‪ :‬ﺇﻥ ﺃﻗﺮ ﺑﻪ ﻣﻦ ﺍﻟﺤﺒﺲ ﻓﻴﻀﺮ ﺫﻟﻚ ﺑﻪ ﻭﺑﻌﻴﺎﻟﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﻨﻜﺮ ﻭﻳﺤﻠﻒ ﺑﺎﻟﻠﻪ‪ :‬ﻣﺎ ﻟﻪ ﻗﺒﻠﻪ ﺷﺊ‪ ،‬ﻭﻳﻨﻄﻮﻱ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺗﻤﻜﻦ ﻣﻦ‬
‫ﻗﻀﺎﺋﻪ ﻗﻀﺎﻩ‪ ،‬ﻭﻻ ﺷﺊ ﻋﻠﻴﻪ ﻓﺈﺫﺍ ﺗﻤﻜﻦ ﻣﻦ ﻗﻀﺎﺋﻪ‪ ،‬ﻗﻀﺎﻩ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻟﻺﻧﺴﺎﻥ ﻋﻠﻰ ﻏﻴﺮﻩ ﺩﻳﻦ ﻓﺤﻠﻔﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻪ ﻣﻄﺎﻟﺒﺘﻪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺸﺊ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﺟﺎﺀ ﺍﻟﺤﺎﻟﻒ ﺗﺎﺋﺒﺎ‪ ،‬ﻭﺭﺩ‬
‫ﻋﻠﻴﻪ ﻣﺎﻟﻪ‪ ،‬ﺟﺎﺯ ﺃﺧﺬﻩ‪ .‬ﻓﺈﻥ ﺃﻋﻄﺎﻩ ﻣﻊ ﺭﺃﺱ ﺍﻟﻤﺎﻝ ﺭﺑﺤﺎ‪ ،‬ﺃﺧﺬ ﺭﺃﺱ‬
‫ﻣﺎﻟﻪ ﻭﻧﺼﻒ ﺍﻟﺮﺑﺢ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺤﻠﻔﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺃﺧﺬﻩ‬
‫ﻣﻨﻪ‪ ،‬ﻭﻭﻗﻊ ﻟﻪ ﻋﻨﺪﻩ ﻣﺎﻝ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺣﻘﻪ ﻣﻨﻪ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﻭﻗﻊ ﻋﻨﺪﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺩﻳﻌﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ‪،‬‬
‫ﻭﻻ ﻳﺨﻮﻥ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻭﻏﺎﺏ ﻋﻨﻪ ﺻﺎﺣﺒﻪ ﻏﻴﺒﺔ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‬
‫ﻣﻌﻬﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻮﻱ ﻗﻀﺎﺀﻩ‪ ،‬ﻭﻳﻌﺰﻝ ﻣﺎﻟﻪ ﻣﻦ ﻣﻠﻜﻪ‪ .‬ﻓﺈﻥ‬
‫ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﺃﻭﺻﻰ ﺑﻪ ﺇﻟﻰ ﻣﻦ ﻳﺜﻖ ﺑﻪ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﻣﻦ ﻟﻪ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﺳﻠﻤﻪ ﺇﻟﻰ ﻭﺭﺛﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻌﺮﻑ ﻟﻪ ﻭﺍﺭﺛﺎ‪ ،‬ﺍﺟﺘﻬﺪ ﻓﻲ ﻃﻠﺒﻪ‪ .‬ﻓﺈﻥ‬
‫ﻟﻢ ﻳﻈﻔﺮ ﺑﻪ‪ ،‬ﺗﺼﺪﻕ ﺑﻪ ﻋﻨﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﺪﺍﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻫﻮ ﻏﺎﺋﺐ ﻋﻨﻬﺎ‪،‬‬
‫ﻓﺄﻧﻔﻘﺘﻪ ﺑﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ ﻋﻨﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺯﺍﺋﺪﺍ ﻋﻠﻰ‬
‫ﺍﻟﻤﻌﺮﻭﻑ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻀﺎﺅﻩ‪.‬‬
‫ﻭﻣﻦ ﻟﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﺎﻝ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺠﻌﻠﻪ ﻣﻀﺎﺭﺑﺔ‪ ،‬ﺇﻻ ﺑﻌﺪ‬
‫ﺃﻥ ﻳﻘﺒﻀﻪ‪ ،‬ﺛﻢ ﻳﺪﻓﻌﻪ ﺇﻟﻴﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﻟﻠﻤﻀﺎﺭﺑﺔ‪.‬‬
‫ﻭﻣﻦ ﺷﺎﻫﺪ ﻣﺪﻳﻨﺎ ﻟﻪ ﻗﺪ ﺑﺎﻉ ﻣﺎ ﻻ ﻳﺤﻞ ﺗﻤﻠﻜﻪ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻣﻦ‬

‫)‪(٣٠٧‬‬
 ‫ﺧﻤﺮ ﺃﻭ ﺧﻨﺰﻳﺮ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺃﺧﺬ ﺛﻤﻨﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﺣﻼﻻ ﻟﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻧﺐ ﺫﻟﻚ ﻋﻠﻰ ﻣﻦ ﺑﺎﻉ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺷﺮﻳﻜﺎﻥ ﻟﻬﻤﺎ ﻣﺎﻝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺘﻘﺎﺳﻤﺎ‪ ،‬ﻭﺍﺣﺘﺎﻝ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺷﻴﺌﺎ ﻣﻨﻪ‪ ،‬ﺛﻢ ﻗﺒﺾ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﻟﻢ ﻳﻘﺒﺾ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﺬﻱ ﻗﺒﻀﻪ ﺃﺣﺪﻫﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺃﺻﻞ‬
‫ﺷﺮﻛﺘﻬﻤﺎ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺩﻳﻦ ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﺷﻴﺌﺎ ﺑﻌﺪ ﺷﺊ ﻣﻦ ﻏﻴﺮ‬
‫ﺍﻟﺠﻨﺲ ﺍﻟﺬﻱ ﻟﻪ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﺗﻐﻴﺮﺕ ﺍﻷﺳﻌﺎﺭ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺑﺴﻌﺮ ﻳﻮﻡ‬
‫ﺃﻋﻄﺎﻩ ﺗﻠﻚ ﺍﻟﺴﻠﻌﺔ‪ ،‬ﻻ ﺑﺴﻌﺮ ﻭﻗﺖ ﻣﺤﺎﺳﺒﺘﻪ ﺇﻳﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﻤﻴﺖ‬
‫ﻳﺠﺐ ﺃﻥ ﻳﻘﻀﻰ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﻤﻴﺖ ﻣﻦ ﺃﺻﻞ ﺗﺮﻛﺘﻪ‪ ،‬ﻭﻫﻮ‬
‫ﺃﻭﻝ ﻣﺎ ﻳﺒﺪﺃ ﺑﻪ ﺑﻌﺪ ﺍﻟﻜﻔﻦ‪ ،‬ﺛﻢ ﺗﻠﻴﻪ ﺍﻟﻮﺻﻴﺔ‪ .‬ﻓﺈﻥ ﺃﻗﻴﻢ ﺑﻴﻨﺔ ﻋﻠﻰ‬
‫ﻣﻴﺖ ﺑﻤﺎﻝ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﺎﺩﻟﺔ‪ ،‬ﻭﺟﺐ ﻣﻌﻬﺎ ﻋﻠﻰ ﻣﻦ ﺃﻗﺎﻣﻬﺎ ﺍﻟﻴﻤﻴﻦ ﺑﺎﻟﻠﻪ‪:‬‬
‫ﺃﻥ ﻟﻪ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﺣﻘﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺍﻟﻤﻴﺖ ﻗﺪ ﺧﺮﺝ ﺇﻟﻴﻪ ﻣﻦ ﺫﻟﻚ ﻭﻻ‬
‫ﻣﻦ ﺷﺊ ﻣﻨﻪ‪ .‬ﻓﺈﺫﺍ ﺣﻠﻒ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻣﺎ ﺃﻗﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻭﺣﻠﻒ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﻥ ﺍﻣﺘﻨﻊ ﻋﻨﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﻭﺑﻄﻠﺖ ﺑﻴﻨﺘﻪ‪ .‬ﻭﻟﻢ ﻳﻠﺰﻡ‬
‫ﺍﻟﻮﺭﺛﺔ ﺍﻟﻴﻤﻴﻦ‪ .‬ﻓﺈﻥ ﺍﺩﻋﻰ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﻟﺰﻣﻬﻢ ﺃﻥ ﻳﺤﻠﻔﻮﺍ‬
‫ﺃﻧﻬﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﻟﻪ ﺣﻘﺎ ﻋﻠﻰ ﻣﻴﺘﻬﻢ‪.‬‬
‫ﻭﻣﺘﻰ ﻟﻢ ﻳﺨﻠﻒ ﺍﻟﻤﻴﺖ ﺷﻴﺌﺎ‪ ،‬ﻟﻢ ﻳﻠﺰﻡ ﺍﻟﻮﺭﺛﺔ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ‬

‫)‪(٣٠٨‬‬
 ‫ﻋﻨﻪ ﺑﺤﺎﻝ‪ .‬ﻓﺈﻥ ﺗﺒﺮﻉ ﻣﻨﻬﻢ ﺍﻧﺴﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻋﻨﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺑﺬﻟﻚ ﺍﻷﺟﺮ‬
‫ﻭﺍﻟﺜﻮﺍﺏ‪ .‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻘﻀﺎﺀ ﻣﻤﺎ ﻳﺤﺘﺴﺐ ﺑﻪ ﻣﻦ ﻣﺎﻝ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻗﺮ ﺑﻌﺾ ﺍﻟﻮﺭﺛﺔ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻟﺰﻡ ﻓﻲ ﺣﺼﺘﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ‬
‫ﻳﺼﻴﺒﻪ ﻣﻦ ﺃﺻﻞ ﺍﻟﺘﺮﻛﺔ‪ .‬ﻓﺈﻥ ﺷﻬﺪ ﻧﻔﺴﺎﻥ ﻣﻨﻬﻢ‪ ،‬ﻭﻛﺎﻧﺎ ﻋﺪﻟﻴﻦ‬
‫ﻣﺮﺿﻴﻴﻦ‪ ،‬ﺃﺟﻴﺰﺕ ﺷﻬﺎﺩﺗﻬﻤﺎ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﻮﺭﺛﺔ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻮﻧﺎ‬
‫ﻛﺬﻟﻚ‪ ،‬ﺃﻟﺰﻣﺎ ﻓﻲ ﺣﺼﺘﻬﻤﺎ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺒﻬﻤﺎ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪،‬‬
‫ﻭﻻ ﻳﻠﺰﻣﻬﻤﺎ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﺒﻌﺾ ﺇﺧﻮﺍﻧﻪ ﺃﻥ ﻳﻘﻀﻲ ﻋﻨﻪ‪.‬‬
‫ﻭﺇﻥ ﻗﻀﺎﻩ ﻣﻦ ﺳﻬﻢ ﺍﻟﻐﺎﺭﻣﻴﻦ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‬
‫ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺨﻠﻒ ﺍﻟﻤﻴﺖ ﺇﻻ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻜﻔﻦ ﺑﻪ‪،‬‬
‫ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻛﻔﻦ ﺑﻤﺎ ﺧﻠﻒ‪ .‬ﻓﺈﻥ ﺗﺒﺮﻉ ﺍﻧﺴﺎﻥ ﺑﺘﻜﻔﻴﻨﻪ‪،‬‬
‫ﻛﺎﻥ ﻣﺎ ﺧﻠﻔﻪ ﻟﻠﺪﻳﺎﻥ ﺩﻭﻥ ﺍﻟﻮﺭﺛﺔ‪.‬‬
‫ﻭﺇﻥ ﻗﺘﻞ ﺍﻧﺴﺎﻥ ﻭﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻘﻀﻰ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺩﻳﺘﻪ‪،‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﺘﻠﻪ ﻋﻤﺪﺍ ﺃﻭ ﺧﻄﺄ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎ ﻋﻠﻴﻪ ﻳﺤﻴﻂ ﺑﺪﻳﺘﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﻗﺪ ﻗﺘﻞ ﻋﻤﺪﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻷﻭﻟﻴﺎﺋﻪ ﺍﻟﻘﻮﺩ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻀﻤﻨﻮﺍ‬
‫ﺍﻟﺪﻳﻦ ﻋﻦ ﺻﺎﺣﺒﻬﻢ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺍﻟﻘﻮﺩ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪ ،‬ﻭﺟﺎﺯ ﻟﻬﻢ ﺍﻟﻌﻔﻮ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺒﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺒﺮﻉ ﺍﻧﺴﺎﻥ ﺑﻀﻤﺎﻥ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﻤﻴﺖ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ ﺃﻭ‬
‫ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﺑﺮﺋﺖ ﺫﻣﺔ ﺍﻟﻤﻴﺖ‪ ،‬ﺳﻮﺍﺀ ﻗﻀﻰ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﺍﻟﻀﺎﻣﻦ ﺃﻭ‬
‫ﻟﻢ ﻳﻘﺾ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ﻗﺪ ﺭﺿﻲ ﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ‬

‫)‪(٣٠٩‬‬
 ‫ﺭﺿﻲ ﺑﻪ‪ ،‬ﻛﺎﻥ ﻓﻲ ﺫﻣﺔ ﺍﻟﻤﻴﺖ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ‪.‬‬
‫ﻭﻣﻦ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺩﻳﻦ ﻣﺆﺟﻞ‪ ،‬ﺣﻞ ﺃﺟﻞ ﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﺰﻡ‬
‫ﻭﺭﺛﺘﻪ ﺍﻟﺨﺮﻭﺝ ﻣﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺩﻳﻦ ﻣﺆﺟﻞ ﺣﻞ‬
‫ﺃﺟﻞ ﻣﺎ ﻟﻪ‪ ،‬ﻭﺟﺎﺯ ﻟﻠﻮﺭﺛﺔ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﻣﺘﻰ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺩﻳﻦ ﻟﺠﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺗﺤﺎﺻﻮﺍ ﻣﺎ ﻭﺟﺪ‬
‫ﻣﻦ ﺗﺮﻛﺘﻪ ﺑﻤﻘﺪﺍﺭ ﺩﻳﻮﻧﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﻔﻀﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ .‬ﻓﺈﻥ‬
‫ﻭﺟﺪ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﺘﺎﻋﻪ ﺑﻌﻴﻨﻪ ﻋﻨﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻟﻠﻤﻴﺖ ﻣﺎﻝ ﻳﻘﻀﻲ‬
‫ﺩﻳﻮﻥ ﺍﻟﺒﺎﻗﻴﻦ ﻋﻨﻪ‪ ،‬ﺭﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﺤﺎﺻﻪ ﺑﺎﻗﻲ ﺍﻟﻐﺮﻣﺎﺀ‪ .‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﺨﻠﻒ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﻭﺑﺎﻗﻲ ﺍﻟﻐﺮﻣﺎﺀ ﻓﻴﻪ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻥ ﺣﻴﺎ ﻭﺍﻟﺘﻮﻯ ﻋﻠﻰ ﻏﺮﻣﺎﺋﻪ‪ ،‬ﺭﺩ ﻋﻠﻴﻪ ﻣﺎﻟﻪ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺤﺎﺻﻪ ﺑﺎﻗﻲ ﺍﻟﻐﺮﻣﺎﺀ‪ .‬ﻭﺇﺫﺍ ﻣﺎﺕ ﻣﻦ ﻟﻪ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺼﺎﻟﺢ ﺍﻟﻤﺪﻳﻦ ﻭﺭﺛﺘﻪ ﻋﻠﻰ ﺷﺊ ﻣﻤﺎ‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ ،‬ﻭﺗﺒﺮﺃ ﺑﺬﻟﻚ ﺫﻣﺘﻪ‪ ،‬ﺇﺫﺍ ﺃﻋﻠﻤﻬﻢ‬
‫ﻣﻘﺪﺍﺭ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺭﺿﻮﺍ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﺻﺎﻟﺤﻮﻩ ﻋﻠﻴﻪ‪ .‬ﻭﻣﺘﻰ‬
‫ﻟﻢ ﻳﻌﻠﻤﻬﻢ ﻣﻘﺪﺍﺭ ﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺮﺿﻮﺍ ﺑﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﺼﻠﺢ‬
‫ﺟﺎﺋﺰﺍ‪.‬‬
‫ﺑﺎﺏ ﺑﻴﻊ ﺍﻟﺪﻳﻮﻥ ﻭﺍﻷﺭﺯﺍﻕ‬
‫ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺎﻟﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺪﻳﻮﻥ ﻧﻘﺪﺍ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺫﻟﻚ ﻧﺴﻴﺌﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺑﺪﻳﻦ ﺁﺧﺮ‬

‫)‪(٣١٠‬‬
 ‫ﻣﺜﻠﻪ‪ .‬ﻓﺈﻥ ﻭﻓﻰ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﺪﻳﻦ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﺇﻻ ﺭﺟﻊ ﻋﻠﻰ ﻣﻦ‬
‫ﺍﺷﺘﺮﺍﻩ ﻣﻨﻪ ﺑﺎﻟﺪﺭﻙ‪.‬‬
‫ﻭﻣﻦ ﺑﺎﻉ ﺍﻟﺪﻳﻦ ﺑﺄﻗﻞ ﻣﻤﺎ ﻟﻪ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻦ‪ ،‬ﻟﻢ ﻳﻠﺰﻡ ﺍﻟﻤﺪﻳﻦ‬
‫ﺃﻛﺜﺮ ﻣﻤﺎ ﻭﺯﻥ ﺍﻟﻤﺸﺘﺮﻱ ﻣﻦ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻷﺭﺯﺍﻕ ﻣﻦ‬
‫ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻏﻴﺮ ﻣﻀﻤﻮﻥ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻤﻤﻠﻮﻙ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﻤﻤﻠﻮﻙ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﺄﺫﻭﻧﺎ ﻟﻪ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻟﻢ ﻳﻠﺰﻡ ﻣﻮﻻﻩ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺴﺘﺴﻌﻰ ﺃﻳﻀﺎ ﻓﻴﻪ‪،‬‬
‫ﺑﻞ ﻛﺎﻥ ﺿﺎﺋﻌﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺄﺫﻭﻧﺎ ﻟﻪ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﺄﺫﻭﻧﺎ‬
‫ﻟﻪ ﻓﻲ ﺍﻻﺳﺘﺪﺍﻧﺔ‪ ،‬ﻓﻤﺎ ﻳﺤﺼﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﺳﺘﺴﻌﻲ ﻓﻴﻪ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻠﺰﻡ ﻣﻮﻻﻩ ﻣﻦ ﺫﻟﻚ ﺷﺊ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺄﺫﻭﻧﺎ ﻟﻪ ﻓﻲ ﺍﻻﺳﺘﺪﺍﻧﺔ‪ ،‬ﻟﺰﻡ‬
‫ﻣﻮﻻﻩ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﺇﻥ ﺍﺳﺘﺒﻘﺎﻩ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺑﻴﻌﻪ‪ .‬ﻓﺈﻥ‬
‫ﺃﻋﺘﻘﻪ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺷﺊ ﻣﻤﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻓﻲ ﺫﻣﺔ ﺍﻟﻌﺒﺪ‪ .‬ﻓﺈﻥ‬
‫ﻣﺎﺕ ﺍﻟﻤﻮﻟﻰ ﻭﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻛﺎﻥ ﻏﺮﻣﺎﺀ ﺍﻟﻌﺒﺪ ﻭﻏﺮﻣﺎﺅﻩ ﺳﻮﺍﺀ‪ ،‬ﻳﺘﺤﺎﺻﻮﻥ‬
‫ﻣﺎ ﻳﺤﺼﻞ ﻣﻦ ﺟﻬﺘﻪ ﻣﻦ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺃﺻﻮﻝ ﺃﻣﻮﺍﻟﻬﻢ ﻣﻦ‬
‫ﻏﻴﺮ ﺗﻔﻀﻴﻞ ﺑﻌﺾ ﻣﻨﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻘﺮﺽ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﺍﻟﻘﺮﺽ ﻓﻴﻪ ﻓﻀﻞ ﻛﺒﻴﺮ ﻭﺛﻮﺍﺏ ﺟﺰﻳﻞ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﺃﻓﻀﻞ‬

‫)‪(٣١١‬‬
 ‫ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﺑﻤﺜﻠﻪ ﻓﻲ ﺍﻟﺜﻮﺍﺏ‪ .‬ﻭﺇﺫﺍ ﺍﺳﺘﻘﺮﺽ ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺯﻛﺎﺗﻪ ﺇﻥ ﺗﺮﻛﻪ ﺑﺤﺎﻟﻪ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩﻩ ﻓﻲ ﺗﺠﺎﺭﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺜﻞ‬
‫ﻣﺎ ﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻪ ﻣﻠﻜﺎ‪ .‬ﻭﺗﺴﻘﻂ ﺯﻛﺎﺗﻪ ﻋﻦ ﺍﻟﻘﺎﺭﺽ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﺸﺘﺮﻁ ﺍﻟﻤﺴﺘﻘﺮﺽ ﻋﻠﻴﻪ ﺃﻥ ﻳﺰﻛﻴﻪ ﻋﻨﻪ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ‬
‫ﻋﻠﻰ ﺍﻟﻘﺎﺭﺽ ﺩﻭﻥ ﺍﻟﻤﺴﺘﻘﺮﺽ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻗﺮﺽ ﺍﻹﻧﺴﺎﻥ ﻣﺎﻻ ﻓﺮﺩ ﻋﻠﻴﻪ ﺃﺟﻮﺩ ﻣﻨﻪ ﻣﻦ ﻏﻴﺮ ﺷﺮﻁ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ .‬ﻭﺇﻥ ﺃﻗﺮﺽ ﻭﺯﻧﺎ ﻓﺮﺩ ﻋﻠﻴﻪ ﻋﺪﺩﺍ‪ ،‬ﺃﻭ ﺃﻗﺮﺽ‬
‫ﻋﺪﺩﺍ ﻓﺮﺩ ﻋﻠﻴﻪ ﻭﺯﻧﺎ ﻣﻦ ﻏﻴﺮ ﺷﺮﻁ‪ ،‬ﺯﺍﺩ ﺃﻭ ﻧﻘﺺ‪ ،‬ﺑﻄﻴﺒﺔ ﻧﻔﺲ‬
‫ﻣﻨﻬﻤﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﺇﻥ ﺃﻗﺮﺽ ﺷﻴﺌﺎ ﻋﻠﻰ ﺃﻥ ﻳﻌﺎﻣﻠﻪ ﺍﻟﻤﺴﺘﻘﺮﺽ‬
‫ﻓﻲ ﺍﻟﺘﺠﺎﺭﺍﺕ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﺃﻋﻄﺎﻩ ﺍﻟﻐﻠﺔ ﻭﺃﺧﺬ ﻣﻨﻪ ﺍﻟﺼﺤﺎﺡ‪،‬‬
‫ﺷﺮﻁ ﺫﻟﻚ ﺃﻭ ﻟﻢ ﻳﺸﺮﻁ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻗﺮﺽ‬
‫ﺣﻨﻄﺔ ﻓﺮﺩ ﻋﻠﻴﻪ ﺷﻌﻴﺮ‪ ،‬ﺃﻭ ﺃﻗﺮﺽ ﺷﻌﻴﺮﺍ ﻓﺮﺩ ﻋﻠﻴﻪ ﺣﻨﻄﺔ‪ ،‬ﺃﻭ‬
‫ﺃﻗﺮﺽ ﺟﻠﺔ ﻣﻦ ﺗﻤﺮ ﻓﺮﺩ ﻋﻠﻴﻪ ﺟﻠﺘﺎﻥ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻣﻦ ﻏﻴﺮ ﺷﺮﻁ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﺇﻥ ﺃﻗﺮﺽ ﺷﻴﺌﺎ ﻭﺍﺭﺗﻬﻦ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺳﻮﻍ ﻟﻪ ﺻﺎﺣﺐ ﺍﻟﺮﻫﻦ‬
‫ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﻣﺘﺎﻋﺎ ﺃﻭ ﺁﻧﻴﺔ ﺃﻭ‬
‫ﻣﻤﻠﻮﻛﺎ ﺃﻭ ﺟﺎﺭﻳﺔ ﺃﻭ ﺃﻱ ﺷﺊ ﻛﺎﻥ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ ،‬ﺇﻻ ﺍﻟﺠﺎﺭﻳﺔ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﺳﺘﺒﺎﺣﺔ ﻭﻃﻴﻬﺎ ﺑﺈﺑﺎﺣﺘﻪ ﺇﻳﺎﻫﺎ ﻟﻤﻜﺎﻥ‬
‫ﺍﻟﻘﺮﺽ‪ .‬ﻭﺇﺫﺍ ﺃﻫﺪﻯ ﻟﻪ ﻫﺪﺍﻳﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﻘﺒﻮﻟﻬﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ‬
‫ﺷﺮﻁ‪ .‬ﻭﺍﻷﻭﻟﻰ ﺗﺠﻨﺐ ﺫﻟﻚ ﺃﺟﻤﻊ‪.‬‬

‫)‪(٣١٢‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﺮﺽ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺪﺭﺍﻫﻢ ﺃﻭ ﺍﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﻭﻳﺸﺘﺮﻁ‬
‫ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺃﻥ ﻳﻨﻘﺪﻫﺎ ﻟﻪ ﺑﺄﺭﺽ ﺃﺧﺮﻯ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻟﻪ ﻋﻠﻰ ﺍﻧﺴﺎﻥ ﺩﺭﺍﻫﻢ ﺃﻭ ﺩﻧﺎﻧﻴﺮ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺄﺧﺬ ﻣﻜﺎﻥ ﻣﺎﻟﻪ ﻣﻦ ﻏﻴﺮ ﺍﻟﺠﻨﺲ ﺍﻟﺬﻱ ﻟﻪ ﻋﻠﻴﻪ ﺑﺴﻌﺮ ﺍﻟﻮﻗﺖ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺼﻠﺢ‬
‫ﺍﻟﺼﻠﺢ ﺟﺎﺋﺰ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﺎ ﻟﻢ ﻳﺆﺩ ﺇﻟﻰ ﺗﺤﻠﻴﻞ ﺣﺮﺍﻡ ﺃﻭ‬
‫ﺗﺤﺮﻳﻢ ﺣﻼﻝ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻧﻔﺴﺎﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺷﺊ ﻋﻨﺪ‬
‫ﺻﺎﺣﺒﻪ ﻣﻦ ﻃﻌﺎﻡ ﺃﻭ ﻣﺘﺎﻉ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﺗﻌﻴﻦ ﻟﻬﻤﺎ ﺫﻟﻚ ﺃﻭ ﻟﻢ‬
‫ﻳﺘﻌﻴﻦ‪ ،‬ﺃﺣﺎﻃﺎ ﻋﻠﻤﺎ ﺑﻤﻘﺪﺍﺭﻩ ﺃﻭ ﻟﻢ ﻳﺤﻴﻄﺎ‪ ،‬ﻓﺎﺻﻄﻠﺤﺎ ﻋﻠﻰ ﺃﻥ‬
‫ﻳﺘﺘﺎﺭﻛﺎ ﻭﻳﺘﺤﻠﻼ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻓﺈﺫﺍ ﻓﻌﻼ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻷﺣﺪﻫﻤﺎ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺑﻄﻴﺒﺔ ﻧﻔﺲ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺩﻳﻦ ﻋﻠﻰ ﻏﻴﺮﻩ ﺁﺟﻼ‪ ،‬ﻓﻨﻘﺺ ﻣﻨﻪ ﺷﻴﺌﺎ‪ ،‬ﻗﻞ‬
‫ﺫﻟﻚ ﺃﻡ ﻛﺜﺮ‪ ،‬ﻭﺳﺄﻝ ﺗﻌﺠﻴﻞ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺳﺎﺋﻐﺎ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﺍﻟﺸﺮﻳﻜﺎﻥ ﺇﺫﺍ ﺗﻘﺎﺳﻤﺎ ﻭﺍﺻﻄﻠﺤﺎ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺑﺢ‬
‫ﻭﺍﻟﺨﺴﺮﺍﻥ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻰ ﺍﻵﺧﺮ ﺭﺃﺱ ﻣﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﻧﻔﺴﻴﻦ ﺩﺭﻫﻤﺎﻥ‪ ،‬ﻓﺬﻛﺮ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻬﻤﺎ ﻟﻲ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪ :‬ﻫﻤﺎ ﺑﻴﻨﻲ ﻭﺑﻴﻨﻚ‪ ،‬ﺃﻋﻄﻲ ﺍﻟﻤﺪﻋﻲ ﻟﻬﻤﺎ ﻣﻌﺎ ﺩﺭﻫﻤﺎ‬

‫)‪(٣١٣‬‬
 ‫ﻻﻗﺮﺍﺭ ﺻﺎﺣﺒﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﻳﻘﺴﻢ ﺑﻴﻨﻬﻤﺎ ﺍﻵﺧﺮ ﻧﺼﻔﻴﻦ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻣﻊ ﺍﻧﺴﺎﻥ ﻣﺜﻼ ﻋﺸﺮﻭﻥ ﺩﺭﻫﻤﺎ ﻻﻧﺴﺎﻥ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻵﺧﺮ ﺛﻼﺛﻮﻥ‬
‫ﺩﺭﻫﻤﺎ‪ ،‬ﻓﺎﺷﺘﺮﻯ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺒﻀﺎﻋﺘﻴﻦ ﺛﻮﺑﺎ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻄﺎ‪،‬‬
‫ﻓﻠﻢ ﻳﺘﻤﻴﺰﺍ ﻟﻪ‪ ،‬ﺑﻴﻌﺎ‪ ،‬ﻭﻗﺴﻢ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺧﻤﺴﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻓﻤﺎ ﺃﺻﺎﺏ‬
‫ﺍﻟﺜﻼﺛﺔ ﺃﻋﻄﻲ ﺻﺎﺣﺐ ﺍﻟﺜﻼﺛﻴﻦ‪ ،‬ﻭﻣﺎ ﺃﺻﺎﺏ ﺍﻻﺛﻨﻴﻦ ﺃﻋﻄﻲ‬
‫ﺻﺎﺣﺐ ﺍﻟﻌﺸﺮﻳﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﻮﺩﻉ ﺭﺟﻞ ﺭﺟﻼ ﺩﻳﻨﺎﺭﻳﻦ‪ ،‬ﻭﺍﺳﺘﻮﺩﻋﻪ ﺁﺧﺮ ﺩﻳﻨﺎﺭﺍ‪،‬‬
‫ﻓﻀﺎﻉ ﺩﻳﻨﺎﺭ ﻣﻨﻬﻤﺎ‪ ،‬ﺃﻋﻄﻲ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻨﺎﺭﻳﻦ ﻣﻤﺎ ﻳﺒﻘﻰ ﺩﻳﻨﺎﺭﺍ‪،‬‬
‫ﻭﻗﺴﻢ ﺍﻟﺪﻳﻨﺎﺭ ﺍﻵﺧﺮ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻜﻔﺎﻻﺕ ﻭﺍﻟﻀﻤﺎﻧﺎﺕ ﻭﺍﻟﺤﻮﺍﻻﺕ‬
‫ﻣﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﻖ‪ ،‬ﻓﺴﺄﻝ ﻏﻴﺮﻩ ﺿﻤﺎﻧﻪ ﻋﻨﻪ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻓﻀﻤﻨﻪ‬
‫ﻭﻗﺒﻞ ﺍﻟﻤﻀﻤﻮﻥ ﻟﻪ ﺿﻤﺎﻧﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻀﺎﻣﻦ ﻣﻠﻴﺎ ﺑﻤﺎ ﺿﻤﻦ‪ ،‬ﻓﻘﺪ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺻﺎﺣﺒﻪ ﻣﻤﺎ ﺿﻤﻦ‪ ،‬ﻭﺑﺮﺉ ﺍﻟﻤﻀﻤﻮﻥ ﻋﻨﻪ‬
‫ﻣﻦ ﻣﻄﺎﻟﺒﺔ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﺜﺒﺖ ﻟﻪ ﺣﻘﻪ ﻋﻠﻰ ﻣﻦ ﺿﻤﻦ‬
‫ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﻣﻄﺎﻟﺒﺘﻪ ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻟﻪ‪ .‬ﻭﻣﺘﻰ ﺗﺒﺮﻉ ﺍﻟﻀﺎﻣﻦ‬
‫ﻣﻦ ﻏﻴﺮ ﻣﺴﺄﻟﺔ ﺍﻟﻤﻀﻤﻮﻥ ﻋﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﻤﻀﻤﻮﻥ ﻟﻪ ﺿﻤﺎﻧﻪ‪ ،‬ﻓﻘﺪ‬
‫ﺑﺮﺉ ﻋﻬﺪﺓ ﺍﻟﻤﻀﻤﻮﻥ ﻋﻨﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻨﻜﺮ ﺫﻟﻚ ﻭﻳﺄﺑﺎﻩ‪ ،‬ﻓﻴﺒﻄﻞ‬
‫ﺿﻤﺎﻥ ﺍﻟﻤﺘﺒﺮﻉ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺤﻖ ﻋﻠﻰ ﺃﺻﻠﻪ‪ ،‬ﻟﻢ ﻳﻨﺘﻘﻞ ﻋﻠﻴﻪ‬
‫ﺑﺎﻟﻀﻤﺎﻥ‪ .‬ﻭﻟﻴﺲ ﻟﻠﻀﺎﻣﻦ ﻋﻠﻰ ﺍﻟﻤﻀﻤﻮﻥ ﻋﻨﻪ ﺭﺟﻮﻉ ﻓﻴﻤﻦ ﺿﻤﻦ ﺇﺫﺍ‬

‫)‪(٣١٤‬‬
 ‫ﺗﺒﺮﻉ ﺑﺎﻟﻀﻤﺎﻥ ﻋﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﺿﻤﻦ ﺣﻘﺎ ﻭﻫﻮ ﻏﻴﺮ ﻣﻠﻲ ﺑﻪ‪ ،‬ﻟﻢ ﻳﺒﺮﺃ ﺍﻟﻤﻀﻤﻮﻥ ﻋﻨﻪ ﺑﺬﻟﻚ‪،‬‬
‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻀﻤﻮﻥ ﻟﻪ ﻗﺪ ﻋﻠﻢ ﺫﻟﻚ‪ ،‬ﻭﻗﺒﻞ ﺿﻤﺎﻧﻪ ﻣﻊ ﺫﻟﻚ‪،‬‬
‫ﻓﻼ ﻳﺠﺐ ﻟﻪ ﻣﻊ ﻫﺬﻩ ﺍﻟﺤﺎﻝ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﻤﻀﻤﻮﻥ ﻋﻨﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻀﺎﻣﻦ ﻣﻠﻴﺎ ﺑﻤﺎ ﺿﻤﻦ ﻓﻲ ﺍﻟﺤﺎﻝ ﺍﻟﺘﻲ ﺿﻤﻦ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﻗﺒﻞ ﺍﻟﻤﻀﻤﻮﻥ ﻟﻪ ﺿﻤﺎﻧﻪ‪ ،‬ﺛﻢ ﻋﺠﺰ ﺑﻌﺪ ﺫﻟﻚ ﻋﻤﺎ ﺿﻤﻦ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻠﻤﻀﻤﻮﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﻤﻀﻤﻮﻥ ﻋﻨﻪ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺮﺟﻊ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ‬
‫ﻟﻢ ﻳﻜﻦ ﺍﻟﻀﺎﻣﻦ ﻣﻠﻴﺎ ﻓﻲ ﻭﻗﺖ ﺍﻟﻀﻤﺎﻥ‪ .‬ﻓﺈﻥ ﻇﻦ ﻓﻲ ﺣﺎﻝ ﻣﺎ ﻳﻀﻤﻦ‬
‫ﻋﻨﻪ ﻣﻠﻲ ﺑﺬﻟﻚ‪ ،‬ﺛﻢ ﺍﻧﻜﺸﻒ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻏﻴﺮ ﻣﻠﻲ ﻓﻲ‬
‫ﺗﻠﻚ ﺍﻟﺤﺎﻝ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﻤﻀﻤﻮﻥ ﻋﻨﻪ‪.‬‬
‫ﻭﻻ ﻳﺼﺢ ﺿﻤﺎﻥ ﻣﺎﻝ ﻭﻻ ﻧﻔﺲ ﺇﻻ ﺑﺄﺟﻞ‪ .‬ﻭﻣﻦ ﺿﻤﻦ ﻟﻐﻴﺮﻩ‬
‫ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﺇﻟﻰ ﺃﺟﻞ ﻣﻌﻠﻮﻡ ﺑﺸﺮﻁ ﺿﻤﺎﻥ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﺛﻢ ﻟﻢ ﻳﺄﺕ‬
‫ﺑﻪ ﻋﻨﺪ ﺍﻷﺟﻞ‪ ،‬ﻛﺎﻥ ﻟﻠﻤﻀﻤﻮﻥ ﻟﻪ ﺣﺒﺴﻪ ﺣﺘﻰ ﻳﺤﻀﺮ ﺍﻟﻤﻀﻤﻮﻥ‪ ،‬ﺃﻭ‬
‫ﻳﺨﺮﺝ ﺇﻟﻴﻪ ﻣﻤﺎ ﻋﻠﻴﻪ‪ .‬ﻭﻣﻦ ﺿﻤﻦ ﻏﻴﺮﻩ ﺇﻟﻰ ﺃﺟﻞ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﻟﻢ‬
‫ﺁﺕ ﺑﻪ ﻛﺎﻥ ﻋﻠﻲ ﻛﺬﺍ‪ ،‬ﻭﺣﻀﺮ ﺍﻷﺟﻞ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺇﻻ ﺇﺣﻀﺎﺭ‬
‫ﺍﻟﺮﺟﻞ‪ .‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻋﻠﻲ ﻛﺬﺍ ﺇﻟﻰ ﻛﺬﺍ ﺇﻥ ﻟﻢ ﺃﺣﻀﺮ ﻓﻼﻧﺎ‪ ،‬ﺛﻢ ﻟﻢ‬
‫ﻳﺤﻀﺮﻩ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﺍﻟﻤﺎﻝ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﻴﻦ ﺍﻟﻤﺎﻝ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺿﻤﻦ ﻟﻪ ﻣﺎ ﻳﺜﺒﺖ ﻟﻚ ﻋﻠﻴﻪ‪ ،‬ﺇﻥ ﻟﻢ ﺁﺕ ﺑﻪ ﺇﻟﻰ ﻭﻗﺖ‬
‫ﻛﺬﺍ‪ ،‬ﺛﻢ ﻟﻢ ﻳﺤﻀﺮﻩ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﺎ ﻗﺎﻣﺖ ﺑﻪ ﺍﻟﺒﻴﻨﺔ ﻟﻠﻤﻀﻤﻮﻥ ﻋﻨﻪ‪،‬‬
‫ﻭﻻ ﻳﻠﺰﻣﻪ ﻣﺎ ﻟﻢ ﺗﻘﻢ ﺑﻪ ﺍﻟﺒﻴﻨﺔ ﻣﻤﺎ ﻳﺨﺮﺝ ﺑﻪ ﺍﻟﺤﺴﺎﺏ ﻓﻲ ﺩﻓﺘﺮ‬

‫)‪(٣١٥‬‬
 ‫ﺃﻭ ﻛﺘﺎﺏ‪ .‬ﻭﺇﻧﻤﺎ ﻳﻠﺰﻣﻪ ﻣﺎ ﻗﺎﻣﺖ ﻟﻪ ﺑﻪ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﺃﻭ ﻳﺤﻠﻒ ﺧﺼﻤﻪ‬
‫ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺣﻠﻒ ﻋﻠﻰ ﻣﺎ ﻳﺪﻋﻴﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻫﻮ ﺫﻟﻚ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺨﺮﻭﺝ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﺧﻠﻰ ﻏﺮﻳﻤﺎ ﻟﺮﺟﻞ ﻣﻦ ﻳﺪﻩ ﻗﻬﺮﺍ ﻭﺇﻛﺮﺍﻫﺎ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ‬
‫ﻟﻤﺎ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺧﻼﻩ ﺑﻤﺴﺄﻟﺔ ﻭﺷﻔﺎﻋﺔ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺷﺊ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻀﻤﻦ ﻋﻨﻪ ﻣﺎ ﻋﻠﻴﻪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻣﻦ ﺧﻠﻰ ﻗﺎﺗﻼ ﻣﻦ ﻳﺪ ﻭﻟﻲ‬
‫ﺍﻟﻤﻘﺘﻮﻝ ﺑﺎﻟﺠﺒﺮ ﻭﺍﻻﻛﺮﺍﻩ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﺪﻳﺔ ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺮﺩ‬
‫ﺍﻟﻘﺎﺗﻞ ﺇﻟﻰ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻳﻤﻜﻨﻪ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﺎﻝ‪ ،‬ﻓﺄﺣﺎﻟﻪ ﺑﻪ ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﻟﻤﺤﺎﻝ ﻋﻠﻴﻪ ﻣﻠﻴﺎ ﺑﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﺤﻮﺍﻟﺔ‪ ،‬ﻭﺃﺑﺮﺃﻩ ﻣﻨﻪ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻟﻪ ﺭﺟﻮﻉ ﻋﻠﻴﻪ‪ ،‬ﺿﻤﻦ ﺫﻟﻚ ﺍﻟﻤﺤﺎﻝ ﺑﻪ ﻋﻠﻴﻪ ﺃﻭ ﻟﻢ ﻳﻀﻤﻦ‬
‫ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻗﺒﻞ ﺍﻟﺤﻮﺍﻟﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺒﻞ ﺍﻟﺤﻮﺍﻟﺔ ﺇﻻ ﺑﻌﺪ‬
‫ﺿﻤﺎﻥ ﺍﻟﻤﺤﺎﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﻀﻤﻦ ﻣﻦ ﺃﺣﻴﻞ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﻣﻄﺎﻟﺒﺔ ﺍﻟﻤﺤﻴﻞ‪ ،‬ﻭﻟﻢ ﺗﺒﺮﺃ ﺫﻣﺘﻪ ﺑﺎﻟﺤﻮﺍﻟﺔ‪ .‬ﻓﺈﻥ ﺍﻧﻜﺸﻒ ﻟﺼﺎﺣﺐ‬
‫ﺍﻟﻤﺎﻝ‪ ،‬ﺃﻥ ﺍﻟﺬﻱ ﺃﺣﻴﻞ ﺑﻪ ﻏﻴﺮ ﻣﻠﻲ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﺑﻄﻠﺖ ﺍﻟﺤﻮﺍﻟﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻮﻥ ﺑﺤﻘﻪ ﻋﻠﻴﻪ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﺒﺮﺉ ﺍﻟﻤﺤﺎﻝ ﻟﻪ‬
‫ﺑﺎﻟﻤﺎﻝ ﺍﻟﻤﺤﻴﻞ ﻓﻲ ﺣﺎﻝ ﻣﺎ ﻳﺤﻴﻠﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻳﻀﺎ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻴﻪ ﺃﻱ‬
‫ﻭﻗﺖ ﺷﺎﺀ‪.‬‬

‫)‪(٣١٦‬‬
 ‫ﺑﺎﺏ ﺍﻟﻮﻛﺎﻻﺕ‬
‫ﻣﻦ ﻭﻛﻞ ﻏﻴﺮﻩ ﻓﻲ ﺍﻟﺨﺼﻮﻣﺔ ﻋﻨﻪ ﻭﺍﻟﻤﻄﺎﻟﺒﺔ ﻭﺍﻟﻤﺤﺎﻛﻤﺔ ﻭﺍﻟﺒﻴﻊ‬
‫ﻭﺍﻟﺸﺮﻯ ﻭﺟﻤﻴﻊ ﺃﻧﻮﺍﻉ ﻣﺎ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻘﺒﻞ ﺍﻟﻤﻮﻛﻞ‬
‫ﻋﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﺿﻤﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﻓﻘﺪ ﺻﺎﺭ ﻭﻛﻴﻠﻪ‪ ،‬ﻳﺠﺐ ﻟﻪ ﻣﺎ‬
‫ﻳﺠﺐ ﻟﻤﻮﻛﻠﻪ‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﻣﻮﻛﻠﻪ‪ ،‬ﺇﻻ ﻣﺎ ﻳﻘﺘﻀﻴﻪ‬
‫ﺍﻻﻗﺮﺍﺭ ﻣﻦ ﺍﻟﺤﺪﻭﺩ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻷﻳﻤﺎﻥ‪.‬‬
‫ﻭﺍﻟﻮﻛﺎﻟﺔ ﻳﻌﺘﺒﺮ ﻓﻴﻬﺎ ﺷﺮﻁ ﺍﻟﻤﻮﻛﻞ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ‬
‫ﺧﺎﺹ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻓﻴﻤﺎ ﻋﺪﺍﻩ‪ .‬ﻭﺇﻥ ﺷﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﻣﺔ‪،‬‬
‫ﻗﺎﻡ ﺍﻟﻮﻛﻴﻞ ﻣﻘﺎﻡ ﺍﻟﻤﻮﻛﻞ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺍﻟﻮﻛﺎﻟﺔ‬
‫ﺗﺼﺢ ﻟﻠﺤﺎﺿﺮ ﻛﻤﺎ ﺗﺼﺢ ﻟﻠﻐﺎﺋﺐ‪ .‬ﻭﻻ ﻳﺠﺐ ﺍﻟﺤﻜﻢ ﺑﻬﺎ ﻋﻠﻰ‬
‫ﻃﺮﻳﻖ ﺍﻟﺘﺒﺮﻉ ﺩﻭﻥ ﺃﻥ ﻳﻠﺘﺰﻡ ﺫﻟﻚ ﺑﺈﻳﺜﺎﺭ ﺍﻟﻤﻮﻛﻞ ﻭﺍﺧﺘﻴﺎﺭﻩ‪.‬‬
‫ﻭﻟﻠﻨﺎﻇﺮ ﻓﻲ ﺃﻣﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻟﺤﺎﻛﻤﻬﻢ‪ ،‬ﺃﻥ ﻳﻮﻛﻞ ﻋﻠﻰ ﺳﻔﻬﺎﺋﻬﻢ‬
‫ﻭﺃﻳﺘﺎﻣﻬﻢ ﻭﻧﻮﺍﻗﺼﻲ ﻋﻘﻮﻟﻬﻢ‪ ،‬ﻣﻦ ﻳﻄﺎﻟﺐ ﺑﺤﻘﻮﻗﻬﻢ‪ ،‬ﻭﻳﺤﺘﺞ‬
‫ﻋﻨﻬﻢ ﻭﻟﻬﻢ‪ .‬ﻭﻳﻨﺒﻐﻲ ﻟﺬﻭﻱ ﺍﻟﻤﺮﻭﺍﺕ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻥ ﻳﻮﻛﻠﻮﺍ‬
‫ﻷﻧﻔﺴﻬﻢ ﻓﻲ ﺍﻟﺤﻘﻮﻕ‪ ،‬ﻭﻻ ﻳﺒﺎﺷﺮﻭﺍ ﺍﻟﺨﺼﻮﻣﺔ ﺑﻨﻔﻮﺳﻬﻢ‪.‬‬
‫ﻭﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﻷﻫﻞ‬
‫ﺍﻟﺬﻣﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﻻ ﻳﺘﻮﻛﻞ ﻟﻠﺬﻣﻲ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ‪ .‬ﻭﻳﺘﻮﻛﻞ‬
‫ﺍﻟﺬﻣﻲ ﻟﻠﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﺬﻣﻲ ﻭﻷﻫﻞ ﺍﻟﺬﻣﺔ ﻋﻠﻰ ﺃﻣﺜﺎﻟﻬﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻻ ﻟﺬﻣﻲ ﻭﻻ‬

‫)‪(٣١٧‬‬
 ‫ﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻛﻴﻞ ﻋﺎﻗﻼ ﺑﺼﻴﺮﺍ ﻓﻲ ﺍﻟﺤﻜﻢ ﻓﻴﻤﺎ ﺃﺳﻨﺪ‬
‫ﺇﻟﻴﻪ ﺍﻟﻮﻛﺎﻟﺔ ﻓﻴﻪ ﻋﺎﺭﻓﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺘﻲ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻤﺤﺎﻭﺭﺓ ﺑﻬﺎ ﻓﻲ‬
‫ﻭﻛﺎﻟﺘﻪ ﻟﺌﻼ ﻳﺄﺗﻲ ﺑﻠﻔﻆ ﻳﻘﺘﻀﻲ ﺇﻗﺮﺍﺭﺍ ﺑﺸﺊ ﻭﻫﻮ ﻳﺮﻳﺪ ﻏﻴﺮﻩ‪ .‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﻟﺤﺎﻛﻢ ﺃﻥ ﻳﺴﻤﻊ ﻣﻦ ﻣﺘﻮﻛﻞ ﻟﻐﻴﺮﻩ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﻘﻮﻡ ﻟﻪ‬
‫ﻋﻨﺪﻩ ﺍﻟﺒﻴﻨﺔ ﺑﺜﺒﻮﺕ ﻭﻛﺎﻟﺘﻪ ﻋﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﻭﻛﻞ ﻭﻛﻴﻼ‪ ،‬ﻭﺃﺷﻬﺪ ﻋﻠﻰ ﻭﻛﺎﻟﺘﻪ‪ ،‬ﺛﻢ ﺃﺭﺍﺩ ﻋﺰﻟﻪ‪،‬‬
‫ﻓﻠﻴﺸﻬﺪ ﻋﻠﻰ ﻋﺰﻟﻪ ﻋﻼﻧﻴﺔ ﺑﻤﺤﻀﺮ ﻣﻦ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﺃﻭ ﻳﻌﻠﻤﻪ ﺫﻟﻚ‬
‫ﻛﻤﺎ ﺃﺷﻬﺪ ﻋﻠﻰ ﻭﻛﺎﻟﺘﻪ‪ .‬ﻓﺈﺫﺍ ﺃﻋﻠﻤﻪ ﻋﺰﻟﻪ‪ ،‬ﺃﻭ ﺃﺷﻬﺪ ﻋﻠﻰ ﻋﺰﻟﻪ‪،‬‬
‫ﺇﺫﺍ ﻟﻢ ﻳﻤﻜﻨﻪ ﺇﻋﻼﻣﻪ‪ ،‬ﻓﻘﺪ ﺍﻧﻌﺰﻝ ﺍﻟﻮﻛﻴﻞ ﻋﻦ ﻭﻛﺎﻟﺘﻪ‪ .‬ﻓﻜﻞ ﺃﻣﺮ‬
‫ﻳﻨﻔﺬﻩ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺑﺎﻃﻼ‪ ،‬ﻻ ﻳﻠﺰﻡ ﺍﻟﻤﻮﻛﻞ ﻣﻨﻪ ﻗﻠﻴﻞ ﻭﻻ ﻛﺜﻴﺮ‪.‬‬
‫ﻭﺇﻥ ﻋﺰﻟﻪ‪ ،‬ﻭﻟﻢ ﻳﺸﻬﺪ ﻋﻠﻰ ﻋﺰﻟﻪ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻌﻠﻤﻪ ﺫﻟﻚ ﻣﻊ ﺇﻣﻜﺎﻥ‬
‫ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻨﻌﺰﻝ ﺍﻟﻮﻛﻴﻞ‪ .‬ﻭﻛﻞ ﺃﻣﺮ ﻳﻨﻔﺬﻩ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﻣﺎﺿﻴﺎ ﻋﻠﻰ ﻣﻮﻛﻠﻪ ﺇﻟﻰ ﺃﻥ ﻳﻌﻠﻢ ﺑﻌﺰﻟﻪ‪ .‬ﻓﺈﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻮﻛﻞ ﻭﺍﻟﻮﻛﻴﻞ‬
‫ﻓﻲ ﺍﻟﻌﺰﻝ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻤﻮﻛﻞ‪ :‬ﻗﺪ ﺃﻋﻠﻤﺘﻪ ﺍﻟﻌﺰﻝ‪ ،‬ﻭﺃﻧﻜﺮ ﺫﻟﻚ ﺍﻟﻮﻛﻴﻞ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﻮﻛﻞ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ ﺃﻋﻠﻤﻪ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻜﻔﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﻋﺰﻟﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺍﻟﻮﻛﻴﻞ ﺍﻟﻴﻤﻴﻦ‪ :‬ﺃﻧﻪ ﻣﺎ ﻋﻠﻢ ﺑﻌﺰﻟﻪ ﻋﻦ ﺍﻟﻮﻛﺎﻟﺔ‪ .‬ﻓﺈﻥ ﺣﻠﻒ‪،‬‬
‫ﻛﺎﻧﺖ ﻭﻛﺎﻟﺘﻪ ﺛﺎﺑﺘﺔ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺇﻥ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻴﻤﻴﻦ‪،‬‬
‫ﺑﻄﻠﺖ ﻭﻛﺎﻟﺘﻪ ﻣﻦ ﻭﻗﺖ ﻣﺎ ﺃﻗﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻋﺰﻟﻪ‪.‬‬

‫)‪(٣١٨‬‬
 ‫ﻭﻣﺘﻰ ﺗﻌﺪﻯ ﺍﻟﻮﻛﻴﻞ ﺷﻴﺌﺎ ﻣﻤﺎ ﺭﺳﻤﻪ ﺍﻟﻤﻮﻛﻞ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻤﺎ‬
‫ﺗﻌﺪﻯ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﻭﻛﻠﻪ ﻓﻲ ﺗﺰﻭﻳﺠﻪ ﺍﻣﺮﺃﺓ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻓﺰﻭﺟﻪ ﻏﻴﺮﻫﺎ‪،‬‬
‫ﻟﻢ ﻳﺜﺒﺖ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﻮﻛﻴﻞ ﻣﻬﺮﻫﺎ‪ ،‬ﻷﻧﻪ ﻏﺮﻫﺎ‪ .‬ﻭﺇﻥ ﻋﻘﺪ‬
‫ﻟﻪ ﻋﻠﻰ ﺍﻟﺘﻲ ﺃﻣﺮﻩ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﺛﻢ ﺃﻧﻜﺮ ﺍﻟﻤﻮﻛﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺮﻩ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻘﻢ ﻟﻠﻮﻛﻴﻞ ﺑﻴﻨﺔ ﺑﻮﻛﺎﻟﺘﻪ‪ ،‬ﻟﺰﻡ ﺍﻟﻮﻛﻴﻞ ﺃﻳﻀﺎ ﻣﻬﺮ‬
‫ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻡ ﺍﻟﻤﻮﻛﻞ ﺷﺊ‪ .‬ﻭﺟﺎﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺘﺰﻭﺝ ﺑﻌﺪ‬
‫ﺫﻟﻚ‪ .‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺤﻞ ﻟﻠﻤﻮﻛﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺇﻻ ﺃﻥ‬
‫ﻳﻄﻠﻘﻬﺎ‪ .‬ﻷﻥ ﺍﻟﻌﻘﺪ ﻗﺪ ﺛﺒﺖ ﻋﻠﻴﻪ‪ .‬ﻭﻣﻦ ﻭﻛﻞ ﻏﻴﺮﻩ ﻓﻲ ﺃﻥ ﻳﻄﻠﻖ‬
‫ﻋﻨﻪ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﻏﺎﺋﺒﺎ‪ ،‬ﺟﺎﺯ ﻃﻼﻕ ﺍﻟﻮﻛﻴﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺷﺎﻫﺪﺍ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﻃﻼﻕ ﺍﻟﻮﻛﻴﻞ‪.‬‬
‫ﻭﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻗﺒﺾ ﺻﺪﺍﻕ ﺍﺑﻨﺘﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺻﺒﻴﺔ ﻓﻲ ﺣﺠﺮﻩ‪،‬‬
‫ﺑﺮﺋﺖ ﺫﻣﺔ ﺍﻟﺰﻭﺝ ﻣﻦ ﺍﻟﻤﻬﺮ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻠﺒﻨﺖ‬
‫ﻣﻄﺎﻟﺒﺘﻪ ﺑﺎﻟﻤﻬﺮ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺒﻨﺖ ﺑﺎﻟﻐﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ‬
‫ﻭﻛﻠﺘﻪ ﻓﻲ ﻗﺒﺾ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻓﻘﺪ ﺑﺮﺉ ﺃﻳﻀﺎ ﺫﻣﺘﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ‬
‫ﻭﻛﻠﺘﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﺗﺒﺮﺃ ﺫﻣﺔ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻛﺎﻥ ﻟﻬﺎ ﻣﻄﺎﻟﺒﺘﻪ ﺑﺎﻟﻤﻬﺮ‪،‬‬
‫ﻭﻟﻠﺰﻭﺝ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻷﺏ ﻓﻲ ﻣﻄﺎﻟﺒﺘﻪ ﺑﺎﻟﻤﻬﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﺏ ﻗﺪ‬
‫ﻣﺎﺕ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ ﻭﻣﻄﺎﻟﺒﺘﻬﻢ ﺑﻪ ﻛﻤﺎ ﻛﺎﻥ ﻟﻪ‬
‫ﻣﻄﺎﻟﺒﺘﻪ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ‬

‫)‪(٣١٩‬‬
 ‫ﺑﺎﺏ ﺍﻟﻠﻘﻄﺔ ﻭﺍﻟﻀﺎﻟﺔ‬
‫ﺍﻟﻠﻘﻄﺔ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪:‬‬
‫ﺿﺮﺏ ﻣﻨﻪ ﻳﺠﻮﺯ ﺃﺧﺬﻩ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻦ ﺃﺧﺬﻩ ﺿﻤﺎﻧﻪ ﻭﻻ‬
‫ﺗﻌﺮﻳﻔﻪ‪ ،‬ﻭﻫﻮ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﺩﻭﻥ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﺎ ﻳﺠﺪﻩ ﻓﻲ‬
‫ﻣﻮﺿﻊ ﺧﺮﺏ ﻗﺪ ﺑﺎﺩ ﺃﻫﻠﻪ ﻭﺍﺳﺘﻨﻜﺮ ﺭﺳﻤﻪ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬﻩ‪ ،‬ﻓﺈﻥ ﺃﺧﺬﻩ‬
‫ﻟﺰﻣﻪ ﺣﻔﻈﻪ ﻭﺗﻌﺮﻳﻔﻪ‪ ،‬ﻓﻌﻠﻰ ﺿﺮﺑﻴﻦ‪:‬‬
‫ﺿﺮﺏ ﻣﻨﻪ ﻣﺎ ﻳﺠﺪﻩ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﺮﻡ‪.‬‬
‫ﻓﻤﺎ ﻳﺠﺪﻩ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻳﻠﺰﻣﻪ ﺗﻌﺮﻳﻔﻪ ﺳﻨﺔ ﻓﻲ ﺍﻟﻤﻮﺍﻗﻒ ﻭﺍﻟﻤﻮﺍﺳﻢ‪.‬‬
‫ﻓﺈﻥ ﺟﺎﺀ ﺻﺎﺣﺒﻪ‪ ،‬ﺭﺩ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺊ ﺻﺎﺣﺒﻪ ﺑﻌﺪ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﺗﺼﺪﻕ ﺑﻪ ﻋﻨﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﺟﺎﺀ ﺻﺎﺣﺒﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻟﻢ‬
‫ﻳﻠﺰﻣﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺨﻴﺮﻩ ﺑﻴﻦ ﺃﻥ ﻳﻐﺮﻡ ﻟﻪ ﻭﻳﻜﻮﻥ ﺍﻷﺟﺮ ﻟﻪ‪،‬‬
‫ﻭﺍﺧﺘﺎﺭ ﺫﻟﻚ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﻌﻞ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻭﺍﺟﺒﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺠﺪﻩ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﺮﻡ‪ ،‬ﻓﻴﻠﺰﻣﻪ ﺃﻳﻀﺎ ﺃﻥ ﻳﻌﺮﻓﻪ‬
‫ﺳﻨﺔ‪ .‬ﻓﺈﻥ ﺟﺎﺀ ﺻﺎﺣﺒﻪ ﺭﺩ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺊ‪ ،‬ﻛﺎﻥ ﺳﺒﻴﻠﻪ ﻛﺴﺒﻴﻞ‬
‫ﻣﺎﻟﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ .‬ﺇﻻ ﺃﻧﻪ ﻳﻜﻮﻥ ﺿﺎﻣﻨﺎ ﻟﻪ‪ :‬ﻣﺘﻰ ﺟﺎﺀ‬
‫ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺭﺩﻩ‪ .‬ﻓﺈﻥ ﺗﺼﺪﻕ ﺑﻪ ﻋﻨﻪ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ ﻳﻐﺮﻣﻪ ﻋﻨﻪ‬
‫ﻣﺘﻰ ﺟﺎﺀ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺟﺮ ﻟﻪ‪ ،‬ﻓﻴﺤﺘﺴﺐ‬
‫ﻟﻪ ﺑﺬﻟﻚ ﻋﻨﺪ ﺍﻟﻠﻪ‪.‬‬

‫)‪(٣٢٠‬‬
 ‫ﻭﻣﺘﻰ ﻫﻠﻜﺖ ﺍﻟﻠﻘﻄﺔ ﻓﻲ ﻣﺪﺓ ﺯﻣﺎﻥ ﺍﻟﺘﻌﺮﻳﻒ ﻣﻦ ﻏﻴﺮ ﺗﻔﺮﻳﻂ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﻣﻦ ﻭﺟﺪﻫﺎ ﺷﺊ‪ .‬ﻓﺈﻥ ﻫﻠﻜﺖ ﺑﺘﻔﺮﻳﻂ ﻣﻦ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ‬
‫ﻳﻜﻮﻥ ﻗﺪ ﺗﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﺿﻤﻨﻪ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﻏﺮﺍﻣﺘﻪ ﺑﻘﻴﻤﺘﻪ ﻳﻮﻡ‬
‫ﻫﻠﻚ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺷﺘﺮﻱ ﺑﻤﺎﻝ ﺍﻟﻠﻘﻄﺔ ﺟﺎﺭﻳﺔ‪ ،‬ﺛﻢ ﺟﺎﺀ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻓﻮﺟﺪﻫﺎ‬
‫ﺑﻨﺘﻪ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺃﺧﺬﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻄﺎﻟﺒﻪ ﺑﺎﻟﻤﺎﻝ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻯ‬
‫ﺑﻪ ﺍﺑﻨﺘﻪ‪ ،‬ﻭﻻ ﺗﺤﺼﻞ ﻫﺬﻩ ﺍﻟﺒﻨﺖ ﻓﻲ ﻣﻠﻜﻪ‪ ،‬ﻓﺘﻜﻮﻥ ﻗﺪ ﺍﻧﻌﺘﻘﺖ‬
‫ﺑﻪ‪ ،‬ﺑﻞ ﻫﻲ ﺣﺎﺻﻠﺔ ﻓﻲ ﻣﻠﻚ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﻫﻮ ﺿﺎﻣﻦ ﻟﻤﺎﻟﻪ ﺍﻟﺬﻱ ﻭﺟﺪﻩ‪.‬‬
‫ﻓﺈﻥ ﺃﺟﺎﺯ ﺷﺮﺍﺀﻩ ﻟﻬﺎ ﺍﻧﻌﺘﻘﺖ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﻟﻪ ﺑﻴﻌﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺗﺼﺮﻑ ﻓﻲ ﺍﻟﻠﻘﻄﺔ ﻗﺒﻞ ﺍﻟﺴﻨﺔ ﻭﺍﺳﺘﻔﺎﺩ ﺑﻬﺎ ﺭﺑﺤﺎ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﺮﺑﺢ ﻟﺼﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺗﺼﺮﻓﻪ ﺑﻌﺪ ﺍﻟﺴﻨﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﺑﺢ ﻟﻪ‬
‫ﻭﻋﻠﻴﻪ ﺿﻤﺎﻥ ﺍﻟﻤﺎﻝ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﻛﻨﺰﺍ ﻓﻲ ﺩﺍﺭ ﺍﻧﺘﻘﻠﺖ ﺇﻟﻴﻪ ﺑﻤﻴﺮﺍﺙ ﻋﻦ ﺃﻫﻠﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻪ ﻭﻟﺸﺮﻛﺎﺋﻪ ﻓﻲ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺷﺮﻳﻚ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺪﺍﺭ‬
‫ﻗﺪ ﺍﻧﺘﻘﻠﺖ ﺇﻟﻴﻪ ﺑﺎﺑﺘﻴﺎﻉ ﻣﻦ ﻗﻮﻡ‪ ،‬ﻋﺮﻑ ﺍﻟﺒﺎﺋﻊ‪ .‬ﻓﺈﻥ ﻋﺮﻓﻪ‪،‬‬
‫ﻭﺇﻻ ﺃﺧﺮﺝ ﺧﻤﺴﻪ ﺇﻟﻰ ﻣﺴﺘﺤﻘﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺑﺘﺎﻉ‬
‫ﺑﻌﻴﺮﺍ ﺃﻭ ﺑﻘﺮﺓ ﺃﻭ ﺷﺎﺓ‪ ،‬ﻓﺬﺑﺢ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻮﺟﺪ ﻓﻲ ﺟﻮﻓﻪ‬
‫ﺷﻴﺌﺎ ﻟﻪ ﻗﻴﻤﺔ‪ ،‬ﻋﺮﻓﻪ ﻣﻦ ﺍﺑﺘﺎﻉ ﺫﻟﻚ ﺍﻟﺤﻴﻮﺍﻥ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻋﺮﻓﻪ‪،‬‬
‫ﺃﻋﻄﺎﻩ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻌﺮﻓﻪ‪ ،‬ﺃﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻓﺈﻥ‬
‫ﺍﺑﺘﺎﻉ ﺳﻤﻜﺔ‪ ،‬ﻓﻮﺟﺪ ﻓﻲ ﺟﻮﻓﻬﺎ ﺩﺭﺓ ﺃﻭ ﺳﺒﻴﻜﺔ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪،‬‬

‫)‪(٣٢١‬‬
 ‫ﺃﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﺒﺎﻗﻲ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﻓﻲ ﺩﺍﺭﻩ ﺷﻴﺌﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺪﺍﺭ ﻳﺪﺧﻠﻬﺎ ﻏﻴﺮﻩ‪ .‬ﻛﺎﻥ‬
‫ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻠﻘﻄﺔ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺪﺧﻠﻬﺎ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﻟﻪ‪ .‬ﻭﺇﻥ ﻭﺟﺪ ﻓﻲ‬
‫ﺻﻨﺪﻭﻗﻪ ﺷﻴﺌﺎ ﻛﺎﻥ ﺣﻜﻤﻪ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﻭﺟﺪ ﻃﻌﺎﻣﺎ ﻓﻲ ﻣﻔﺎﺯﺓ‪،‬‬
‫ﻓﻠﻴﻘﻮﻣﻪ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺄﻛﻠﻪ‪ .‬ﻓﺈﺫﺍ ﺟﺎﺀ ﺻﺎﺣﺒﻪ‪ ،‬ﺭﺩ ﻋﻠﻴﻪ ﺛﻤﻨﻪ‪.‬‬
‫ﻭﺇﻥ ﻭﺟﺪ ﺷﺎﺓ ﻓﻲ ﺑﺮﻳﺔ‪ ،‬ﻓﻠﻴﺄﺧﺬﻫﺎ ﻭﻫﻮ ﺿﺎﻣﻦ ﻟﻘﻴﻤﺘﻬﺎ‪ .‬ﻭﻳﺘﺮﻙ‬
‫ﺍﻟﺒﻌﻴﺮ ﺇﺫﺍ ﻭﺟﺪﻩ ﻓﻲ ﺍﻟﻤﻔﺎﺯﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﺒﺮ ﻋﻠﻰ ﺍﻟﻤﺸﻲ ﻭﺍﻟﺠﻮﻉ‪ .‬ﻓﺈﻥ‬
‫ﻭﺟﺪ ﺑﻌﻴﺮﺍ ﻗﺪ ﺧﻼﻩ ﺻﺎﺣﺒﻪ ﻣﻦ ﺟﻬﺪ‪ ،‬ﻭﻛﺎﻥ ﻓﻲ ﻛﻼﺀ ﻭﻣﺎﺀ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺰ ﻟﻪ ﺃﺧﺬﻩ‪ .‬ﻓﺈﻥ ﻭﺟﺪﻩ ﻓﻲ ﻏﻴﺮ ﻛﻼﺀ ﻭﻻ ﻣﺎﺀ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﺧﺬﻩ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻜﻦ ﻷﺣﺪ ﺑﻌﺪ ﺫﻟﻚ ﻣﻨﺎﺯﻋﺘﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻭﺟﺪ ﺩﺍﺑﺔ‪ ،‬ﻓﺎﻟﺤﻜﻢ‬
‫ﻓﻴﻬﺎ ﻣﺜﻞ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﺒﻌﻴﺮ ﺳﻮﺍﺀ‪ .‬ﻭﻳﻜﺮﻩ ﺃﺧﺬ ﻣﺎ ﻟﻪ ﻗﻴﻤﺔ ﻳﺴﻴﺮﺓ‬
‫ﻣﺜﻞ ﺍﻟﻌﺼﺎ ﻭﺍﻟﺸﻈﺎﻅ ﻭﺍﻟﻮﺗﺪ ﻭﺍﻟﺤﺒﻞ ﻭﺍﻟﻌﻘﺎﻝ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺲ‬
‫ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪.‬‬
‫ﻭﻣﻦ ﺃﻭﺩﻋﻪ ﻟﺺ ﻣﻦ ﺍﻟﻠﺼﻮﺹ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﻐﺼﻮﺏ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ‬
‫ﺭﺩﻩ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻋﺮﻑ ﺻﺎﺣﺒﻪ‪ ،‬ﺭﺩﻩ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻌﺮﻑ‪ ،‬ﻛﺎﻥ‬
‫ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻠﻘﻄﺔ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﺍﻟﺸﺎﺓ ﺇﺫﺍ ﻭﺟﺪﻫﺎ‪ ،‬ﺣﺒﺴﻬﺎ ﻋﻨﺪﻩ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﺟﺎﺀ ﺻﺎﺣﺒﻬﺎ‬
‫ﺭﺩﻫﺎ‪ ،‬ﻭﺇﻻ ﺗﺼﺪﻕ ﺑﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻤﺴﻠﻢ ﻟﻘﻴﻄﺎ‪ ،‬ﻓﻬﻮ ﺣﺮ ﻏﻴﺮ ﻣﻤﻠﻮﻙ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ‬
‫ﻳﺮﻓﻊ ﺧﺒﺮﻩ ﺇﻟﻰ ﺳﻠﻄﺎﻥ ﺍﻹﺳﻼﻡ ﻟﻴﻄﻠﻖ ﻟﻪ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬

‫)‪(٣٢٢‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻮﺟﺪ ﺳﻠﻄﺎﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺍﺳﺘﻌﺎﻥ ﺑﺎﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻧﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ‬
‫ﺑﻨﻔﻘﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﺑﻠﻎ ﻭﺃﻳﺴﺮ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺘﺒﺮﻉ ﺑﻤﺎ ﺃﻧﻔﻘﻪ ﻋﻠﻴﻪ‪ .‬ﻭﺇﺫﺍ‬
‫ﺃﻧﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻳﺠﺪ ﻣﻦ ﻳﻌﻴﻨﻪ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ﺗﺒﺮﻋﺎ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﻌﻦ‬
‫ﺑﻪ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺭﺟﻮﻉ ﻋﻠﻴﻪ ﺑﺸﺊ ﻣﻦ ﺍﻟﻨﻔﻘﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻠﻘﻴﻂ‪ ،‬ﺗﻮﻟﻰ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻠﺬﻱ‬
‫ﺃﻧﻔﻖ ﻋﻠﻴﻪ ﻭﻻﺅﻩ ﺇﻻ ﺃﻥ ﻳﺘﻮﺍﻻﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻮﺍﻝ ﺃﺣﺪﺍ ﺣﺘﻰ ﻣﺎﺕ‪،‬‬
‫ﻛﺎﻥ ﻭﻻﺅﻩ ﻟﻠﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﻭﺇﻥ ﺗﺮﻙ ﻣﺎﻻ ﻭﻟﻢ ﻳﺘﺮﻙ ﻭﻟﺪﺍ ﻭﻻ ﻗﺮﺍﺑﺔ ﻟﻪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻛﺎﻥ‬
‫ﻣﺎ ﺗﺮﻛﻪ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻠﻘﻄﺔ ﻭﺍﻟﻀﺎﻟﺔ‪ ،‬ﺛﻢ ﺿﺎﻉ ﻣﻦ ﻏﻴﺮ ﺗﻔﺮﻳﻂ‪،‬‬
‫ﺃﻭ ﺃﺑﻖ ﺍﻟﻌﺒﺪ ﻣﻦ ﻏﻴﺮ ﺗﻌﺪ ﻣﻨﻪ ﻋﻠﻴﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻫﻼﻙ ﻣﺎ ﻫﻠﻚ ﺑﺘﻔﺮﻳﻂ ﻣﻦ ﺟﻬﺘﻪ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺇﺑﺎﻕ‬
‫ﺍﻟﻌﺒﺪ ﺑﺘﻌﺪ ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻟﺘﻌﺪ‬
‫ﻣﻨﻪ ﺃﻭ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻴﻤﻴﻦ ﺑﺎﻟﻠﻪ‪ :‬ﺃﻧﻪ ﻣﺎ ﺗﻌﺪﻯ ﻓﻴﻪ‪ ،‬ﻭﺑﺮﺋﺖ‬
‫ﻋﻬﺪﺗﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﺠﻌﻞ ﻋﻠﻰ ﻣﺎ ﻳﺠﺪﻩ ﻣﻦ ﺍﻵﺑﻖ‬
‫ﻭﺍﻟﻀﺎﻝ‪ .‬ﻓﺈﻥ ﺟﺮﺕ ﻫﻨﺎﻙ ﻣﻮﺍﻓﻘﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﺗﺠﺮ ﻣﻮﺍﻓﻘﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻭﺟﺪ ﻋﺒﺪﺍ ﺃﻭ ﺑﻌﻴﺮﺍ ﻓﻲ ﺍﻟﻤﺼﺮ‪ ،‬ﻛﺎﻥ‬
‫ﺟﻌﻠﻪ ﺩﻳﻨﺎﺭﺍ ﻗﻴﻤﺘﻪ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺧﺎﺭﺝ ﺍﻟﻤﺼﺮ‪ ،‬ﻓﺄﺭﺑﻌﺔ‬

‫)‪(٣٢٣‬‬
 ‫ﺩﻧﺎﻧﻴﺮ ﻗﻴﻤﺘﻬﺎ ﺃﺭﺑﻌﻮﻥ ﺩﺭﻫﻤﺎ ﻓﻀﺔ‪ .‬ﻭﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺒﻌﻴﺮ‪،‬‬
‫ﻟﻴﺲ ﻓﻴﻪ ﺷﺊ ﻣﻮﻇﻒ‪ ،‬ﺑﻞ ﻳﺮﺟﻊ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟﻌﺎﺩﺓ ﺣﺴﺐ ﻣﺎ ﺟﺮﺕ‬
‫ﻓﻲ ﺃﻣﺜﺎﻟﻪ‪ ،‬ﻓﺄﻋﻄﻲ ﺇﻳﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﺷﻴﺌﺎ ﻣﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﺴﺒﻴﻠﻪ ﺃﻥ ﻳﺮﻓﻊ‬
‫ﺧﺒﺮﻩ ﺇﻟﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻴﻨﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﻭﺃﻧﻔﻖ‬
‫ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺑﻤﺎ ﺃﻧﻔﻘﻪ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻣﻦ ﺃﻧﻔﻖ ﻋﻠﻴﻪ ﻗﺪ ﺍﻧﺘﻔﻊ ﺑﺸﺊ ﻣﻦ ﺟﻬﺘﻪ ﺇﻣﺎ ﺑﺨﺪﻣﺘﻪ ﺃﻭ ﺭﻛﻮﺑﻪ ﺃﻭ‬
‫ﻟﺒﻨﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺑﺈﺯﺍﺀ ﻣﺎ ﺃﻧﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪.‬‬

‫)‪(٣٢٤‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ‬
‫ﺑﺎﺏ ﺗﻌﺪﻳﻞ ﺍﻟﺸﻬﻮﺩ ﻭﻣﻦ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻭﻣﻦ ﻻ ﺗﻘﺒﻞ‬
‫ﺍﻟﻌﺪﻝ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺗﻪ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻭﻋﻠﻴﻬﻢ‪ ،‬ﻫﻮ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻇﺎﻫﺮﻩ ﻇﺎﻫﺮ ﺍﻻﻳﻤﺎﻥ‪ ،‬ﺛﻢ ﻳﻌﺮﻑ ﺑﺎﻟﺴﺘﺮ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻌﻔﺎﻑ‬
‫ﻭﺍﻟﻜﻒ ﻋﻦ ﺍﻟﺒﻄﻦ ﻭﺍﻟﻔﺮﺝ ﻭﺍﻟﻴﺪ ﻭﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻳﻌﺮﻑ ﺑﺎﺟﺘﻨﺎﺏ‬
‫ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﺘﻲ ﺃﻭﻋﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺭ‪ :‬ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻭﺍﻟﺰﻧﺎ‬
‫ﻭﺍﻟﺮﺑﺎ ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺍﻟﺴﺎﺗﺮ‬
‫ﻟﺠﻤﻴﻊ ﻋﻴﻮﺑﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺘﻌﺎﻫﺪﺍ ﻟﻠﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﻣﻮﺍﻇﺒﺎ‬
‫ﻋﻠﻴﻬﻦ‪ ،‬ﺣﺎﻓﻈﺎ ﻟﻤﻮﺍﻗﻴﺘﻬﻦ‪ ،‬ﻣﺘﻮﻓﺮﺍ ﻋﻠﻰ ﺣﻀﻮﺭ ﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬
‫ﻏﻴﺮ ﻣﺘﺨﻠﻒ ﻋﻨﻬﻢ ﺇﻻ ﻟﻤﺮﺽ ﺃﻭ ﻋﻠﺔ ﺃﻭ ﻋﺬﺭ‪.‬‬
‫ﻭﻳﻌﺘﺒﺮ ﻓﻲ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻻﻳﻤﺎﻥ ﻭﺍﻟﺴﺘﺮ ﻭﺍﻟﻌﻔﺎﻑ ﻭﻃﺎﻋﺔ‬
‫ﺍﻷﺯﻭﺍﺝ ﻭﺗﺮﻙ ﺍﻟﺒﺬﺍﺀ ﻭﺍﻟﺘﺒﺮﺝ ﺇﻟﻰ ﺃﻧﺪﻳﺔ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﺍﻟﻈﻨﻴﻦ ﻭﺍﻟﻤﺘﻬﻢ ﻭﺍﻟﺨﺼﻢ ﻭﺍﻟﺨﺎﺋﻦ‬
‫ﻭﺍﻷﺟﻴﺮ‪ .‬ﻭﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻔﺴﺎﻕ ﺇﻻ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻭﻻ ﺗﻘﺒﻞ‬
‫ﺷﻬﺎﺩﺓ ﻣﺎﺟﻦ ﻭﻻ ﻓﺤﺎﺵ‪ .‬ﻭﺗﺮﺩ ﺷﻬﺎﺩﺓ ﺍﻟﻼﻋﺐ ﺑﺎﻟﻨﺮﺩ ﻭﺍﻟﺸﻄﺮﻧﺞ‬
‫ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻘﻤﺎﺭ ﻭﺍﻷﺭﺑﻌﺔ ﻋﺸﺮ ﻭﺍﻟﺸﺎﻫﻴﻦ‪.‬‬

‫)‪(٣٢٥‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺃﺭﺑﺎﺏ ﺍﻟﺼﻨﺎﺋﻊ ﺃﻱ ﺻﻨﻌﺔ ﻛﺎﻧﺖ ﺇﺫﺍ‬
‫ﺟﻤﻌﻮﺍ ﺍﻟﺸﺮﺍﺋﻂ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﻣﻦ ﻳﺒﻐﻲ ﻋﻠﻰ ﺍﻷﺫﺍﻥ ﺍﻷﺟﺮ‪ ،‬ﻭﻻ ﻣﻦ ﻳﺮﺗﺸﻲ‬
‫ﻓﻲ ﺍﻷﺣﻜﺎﻡ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﺍﻟﺴﺎﺋﻠﻴﻦ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻟﺪﻭﺭ ﻭﻓﻲ‬
‫ﺍﻷﺳﻮﺍﻕ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﺫﻭﻱ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻤﺴﻜﻨﺔ ﺍﻟﻤﺘﺠﻤﻠﻴﻦ ﺍﻟﺴﺎﺗﺮﻳﻦ‬
‫ﻷﺣﻮﺍﻟﻬﻢ‪ ،‬ﺇﺫﺍ ﺣﺼﻞ ﻓﻴﻬﻢ ﺷﺮﺍﺋﻂ ﺍﻟﻌﺪﺍﻟﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﻭﻟﺪ‬
‫ﺍﻟﺰﻧﺎ‪ .‬ﻓﺈﻥ ﻋﺮﻓﺖ ﻣﻨﻪ ﻋﺪﺍﻟﺔ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻪ ﻓﻲ ﺍﻟﺸﺊ ﺍﻟﺪﻭﻥ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻘﺎﺫﻑ ﺇﺫﺍ ﺗﺎﺏ ﻭﻋﺮﻓﺖ ﺗﻮﺑﺘﻪ‪ .‬ﻭﺣﺪ ﺗﻮﺑﺘﻪ ﻣﻦ‬
‫ﺍﻟﻘﺬﻑ ﺃﻥ ﻳﻜﺬﺏ ﻧﻔﺴﻪ ﻓﻴﻤﺎ ﻛﺎﻥ ﻗﺬﻑ ﺑﻪ‪ .‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ‬
‫ﻗﺒﻮﻝ ﺷﻬﺎﺩﺗﻪ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﺍﻟﺸﺮﻳﻚ ﻟﺸﺮﻳﻜﻪ ﻓﻴﻤﺎ ﻫﻮ ﺷﺮﻳﻚ ﻓﻴﻪ‪ .‬ﻭﻻ‬
‫ﺑﺄﺱ ﺑﺸﻬﺎﺩﺗﻪ ﻟﻪ ﻓﻴﻤﺎ ﻟﻴﺲ ﺑﺸﺮﻳﻚ ﻓﻴﻪ‪ .‬ﻭﻣﻦ ﻗﻄﻊ ﺑﻪ ﺍﻟﻄﺮﻳﻖ‬
‫ﻓﺄﺧﺬﻭﺍ ﺍﻟﻠﺼﻮﺹ ﻓﺸﻬﺪ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻋﻠﻴﻬﻢ‪ ،‬ﻟﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻢ‪.‬‬
‫ﻭﺇﻧﻤﺎ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﻏﻴﺮﻫﻢ‪ ،‬ﺃﻭ ﻳﺤﻜﻢ ﺑﺈﻗﺮﺍﺭ ﺍﻟﻠﺼﻮﺹ‪ .‬ﻭﻻ‬
‫ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻮﺻﻲ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﻭﺻﻲ ﻟﻪ ﻭﻟﻪ‪ .‬ﻏﻴﺮ ﺃﻥ ﻣﺎ ﻳﺸﻬﺪ ﺑﻪ‬
‫ﻋﻠﻴﻪ ﻳﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﻏﻴﺮﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﺍﻟﺔ‪ .‬ﺛﻢ ﻳﺤﻠﻒ ﺍﻟﺨﺼﻢ‬
‫ﻋﻠﻰ ﻣﺎ ﻳﺪﻋﻴﻪ‪ .‬ﻭﻣﺎ ﻳﺸﻬﺪ ﻟﻠﻮﺭﺛﺔ ﻣﻊ ﻏﻴﺮﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﺍﻟﺔ ﻟﻢ ﻳﺠﺐ‬
‫ﻣﻊ ﺫﻟﻚ ﻳﻤﻴﻦ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺫﻭﻱ ﺍﻵﻓﺎﺕ ﻭﺍﻟﻌﺎﻫﺎﺕ ﻓﻲ ﺍﻟﺨﻠﻖ‪ ،‬ﺇﺫﺍ‬

‫)‪(٣٢٦‬‬
 ‫ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﺍﻟﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻷﻋﻤﻰ ﺇﺫﺍ ﺃﺛﺒﺖ ﻭﻟﻢ‬
‫ﺗﻜﻦ ﺷﻬﺎﺩﺗﻪ ﻓﻴﻤﺎ ﻳﺤﺘﺎﺝ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟﺮﺅﻳﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺷﻬﺎﺩﺗﻪ ﻓﻲ‬
‫ﺣﺎﻝ ﺻﺤﺘﻪ‪ ،‬ﺛﻢ ﻋﻤﻲ‪ ،‬ﺟﺎﺯ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺗﻪ ﻓﻴﻤﺎ ﻳﻌﺘﺒﺮ ﺍﻟﺮﺅﻳﺔ ﻓﻴﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻷﺻﻢ‪ .‬ﻏﻴﺮ ﺃﻧﻪ ﻳﺆﺧﺬ ﺑﺄﻭﻝ ﻗﻮﻟﻪ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ‬
‫ﺑﺜﺎﻧﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﺷﻬﺪ ﺃﺟﻴﺮﺍ ﻟﻪ ﻋﻠﻰ ﺷﻬﺎﺩﺓ‪ ،‬ﺛﻢ ﻓﺎﺭﻗﻪ‪ ،‬ﺟﺎﺯﺕ ﺷﻬﺎﺩﺗﻪ ﻟﻪ‪.‬‬
‫ﻭﺗﺠﻮﺯ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺎﺭﻗﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻀﻴﻒ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻫﻠﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﻣﻦ ﺧﺎﻟﻒ ﺍﻟﺤﻖ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ‬
‫ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺴﺘﺮ ﻭﺍﻟﻌﻔﺎﻑ‪.‬‬
‫ﻭﺇﻗﺮﺍﺭ ﺍﻟﻌﻘﻼﺀ ﺟﺎﺋﺰ ﻋﻠﻰ ﻧﻔﻮﺳﻬﻢ ﻓﻴﻤﺎ ﻳﻮﺟﺐ ﺣﻜﻤﺎ ﻓﻲ‬
‫ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻠﻴﺎ ﺃﻭ ﻛﺎﻓﺮﺍ‪ ،‬ﺃﻭ ﻣﻄﻴﻌﺎ ﻛﺎﻥ ﺃﻭ‬
‫ﻋﺎﺻﻴﺎ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﺍ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻩ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻷﻥ ﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﺇﻗﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻐﻴﺮ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻤﻠﻚ‬
‫ﻣﻦ ﻧﻔﺴﻪ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﺍﻟﻔﺎﺳﻖ ﺇﺫﺍ ﺷﻬﺪ ﻋﻠﻰ ﻏﻴﺮﻩ ﻓﻲ ﺣﺎﻝ ﻓﺴﻘﻪ‪ ،‬ﺛﻢ ﺃﻗﺎﻡ ﺍﻟﺸﻬﺎﺩﺓ‬
‫ﻭﻫﻮ ﻋﺪﻝ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻪ‪ .‬ﻭﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﻣﻦ ﻳﻠﻌﺐ ﺑﺎﻟﺤﻤﺎﻡ ﺇﺫﺍ‬
‫ﻟﻢ ﻳﻌﺮﻑ ﻣﻨﻪ ﻓﺴﻖ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻤﺮﺍﻫﻦ ﻓﻲ ﺍﻟﺨﻒ ﻭﺍﻟﺤﺎﻓﺮ‬
‫ﻭﺍﻟﺮﻳﺶ‪ ،‬ﻭﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻓﻬﻮ ﻗﻤﺎﺭ‪.‬‬

‫)‪(٣٢٧‬‬
 ‫ﺑﺎﺏ ﻛﻴﻔﻴﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻛﻴﻔﻴﺔ ﺇﻗﺎﻣﺘﻬﺎ‬
‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻤﺘﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺇﺫﺍ ﺩﻋﻲ ﺇﻟﻴﻬﺎ‬
‫ﻟﻴﺸﻬﺪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺣﻀﻮﺭﻩ ﻣﻀﺮﺍ ﺑﺸﺊ‬
‫ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﺃﻭ ﺑﺄﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﺇﺫﺍ ﺣﻀﺮ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺸﻬﺪ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﻳﻌﺮﻓﻪ‪ .‬ﻓﺈﻥ ﺃﺷﻬﺪ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻌﺮﻓﻪ‪ ،‬ﻓﻠﻴﺸﻬﺪ‬
‫ﺑﺘﻌﺮﻳﻒ ﻣﻦ ﻳﺜﻖ ﺇﻟﻴﻪ ﻣﻦ ﺭﺟﻠﻴﻦ ﻣﺴﻠﻤﻴﻦ‪ .‬ﻭﺇﺫﺍ ﺃﻗﺎﻡ ﺍﻟﺸﻬﺎﺩﺓ‪،‬‬
‫ﺃﻗﺎﻣﻬﺎ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺷﻬﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺮﻓﻬﺎ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺸﻬﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺮ ﻭﺟﻬﻬﺎ‪ .‬ﻓﺈﻥ ﺷﻚ ﻓﻲ ﺣﺎﻟﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻪ ﺃﻥ ﻳﺸﻬﺪ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﺴﻔﺮ ﻋﻦ ﻭﺟﻬﻬﺎ ﻭﻳﺘﺒﻴﻨﻬﺎ ﺑﺼﻔﺘﻬﺎ‪ .‬ﻓﺈﻥ‬
‫ﻋﺮﻓﻬﺎ ﻣﻦ ﻳﺜﻖ ﺑﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺸﻬﺪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺴﻔﺮ ﺃﻳﻀﺎ ﻋﻦ‬
‫ﻭﺟﻬﻬﺎ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺸﻬﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻷﺧﺮﺱ‪ ،‬ﺇﺫﺍ ﻋﺮﻑ ﻣﻦ ﺇﺷﺎﺭﺗﻪ‬
‫ﺍﻻﻗﺮﺍﺭ‪ .‬ﻭﻳﻘﻴﻢ ﺷﻬﺎﺩﺗﻪ ﻛﺬﻟﻚ‪ ،‬ﻭﻻ ﻳﻘﻴﻤﻬﺎ ﺑﻤﺠﺮﺩ ﺍﻻﻗﺮﺍﺭ‪ ،‬ﻷﻥ‬
‫ﺫﻟﻚ ﻛﺬﺏ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺸﻬﺪ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺭﺟﻞ ﺁﺧﺮ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﺸﻬﺪ ﺭﺟﻼﻥ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺭﺟﻞ ﻭﺍﺣﺪ ﻟﻴﻘﻮﻣﺎ ﻣﻘﺎﻣﻪ‪ .‬ﻓﺄﻣﺎ ﻭﺍﺣﺪ‬
‫ﻓﻼ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﻭﺍﺣﺪ‪ .‬ﻭﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺃﻳﻀﺎ ﺇﻻ ﻓﻲ ﺍﻟﺪﻳﻮﻥ ﻭﺍﻷﻣﻼﻙ‬
‫ﻭﺍﻟﻌﻘﻮﺩ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺒﻞ ﻓﻴﻬﺎ ﺷﻬﺎﺩﺓ ﻋﻠﻰ‬

‫)‪(٣٢٨‬‬
 ‫ﺷﻬﺎﺩﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻭﻣﻦ‬
‫ﺷﻬﺪ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺁﺧﺮ‪ .‬ﻭﺃﻧﻜﺮ ﺫﻟﻚ ﺍﻟﺸﺎﻫﺪ ﺍﻷﻭﻝ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺓ‬
‫ﺃﻋﺪﻟﻬﻤﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻋﺪﺍﻟﺘﻬﻤﺎ ﺳﻮﺍﺀ‪ ،‬ﻃﺮﺣﺖ ﺷﻬﺎﺩﺓ ﺍﻟﺸﺎﻫﺪ‬
‫ﺍﻟﺜﺎﻧﻲ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺷﻬﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺎﻫﺪ ﺍﻷﻭﻝ‬
‫ﺣﺎﺿﺮﺍ ﻏﻴﺮ ﻏﺎﺋﺐ‪ ،‬ﺇﺫﺍ ﻣﻨﻌﻪ ﻣﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻣﺎﻧﻊ ﻣﻦ ﻣﺮﺽ‬
‫ﻭﻏﻴﺮﻩ‪.‬‬
‫ﻭﻣﻦ ﺭﺃﻯ ﻓﻲ ﻳﺪﻩ ﻏﻴﺮﻩ ﺷﻴﺌﺎ‪ ،‬ﻭﺭﺁﻩ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺗﺼﺮﻑ‬
‫ﺍﻟﻤﻼﻙ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺸﻬﺪ ﺑﺄﻧﻪ ﻣﻠﻜﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻳﻪ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻣﻠﻜﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﻬﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻣﺒﻴﻊ‪ ،‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﻌﺮﻓﻪ‪ ،‬ﻭﻻ ﻋﺮﻑ ﺣﺪﻭﺩﻩ ﻭﻻ ﻣﻮﺿﻌﻪ‪ ،‬ﺇﺫﺍ ﻋﺮﻑ ﺍﻟﺒﺎﺋﻊ ﻭﺍﻟﻤﺸﺘﺮﻱ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﺸﻬﺪ ﻟﻤﺨﺎﻟﻒ ﻟﻪ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻟﺌﻼ ﻳﻠﺰﻣﻪ‬
‫ﺇﻗﺎﻣﺘﻬﺎ‪ ،‬ﻓﺮﺑﻤﺎ ﺭﺩﺕ ﺷﻬﺎﺩﺗﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﺃﺫﻝ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺩﻋﻲ ﺍﻹﻧﺴﺎﻥ ﻹﻗﺎﻣﺔ ﺷﻬﺎﺩﺓ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻨﻬﺎ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻌﻠﻢ‪ :‬ﺃﻧﻪ ﺇﻥ ﺃﻗﺎﻣﻬﺎ ﺃﺿﺮ ﺫﻟﻚ ﺑﻤﺆﻣﻦ ﺿﺮﺭﺍ‬
‫ﻏﻴﺮ ﻣﺴﺘﺤﻖ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻠﻴﻪ ﺩﻳﻦ ﻭﻫﻮ ﻣﻌﺴﺮ‪ ،‬ﻭﻳﻌﻠﻢ‪ :‬ﺇﻥ‬
‫ﺷﻬﺪ ﻋﻠﻴﻪ‪ ،‬ﺣﺒﺴﻪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻓﺎﺳﺘﻀﺮ ﺑﻪ ﻫﻮ ﻭﻋﻴﺎﻟﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ‬
‫ﺇﻗﺎﻣﺘﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺇﻗﺎﻣﺔ ﺷﻬﺎﺩﺓ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﻘﻴﻢ‪ ،‬ﺇﻻ ﻋﻠﻰ ﻣﺎ‬
‫ﻳﻌﻠﻢ‪ .‬ﻭﻻ ﻳﻌﻮﻝ ﻋﻠﻰ ﻣﺎ ﻳﺠﺪ ﺧﻄﻪ ﺑﻪ ﻣﻜﺘﻮﺑﺎ‪ .‬ﻓﺈﻥ ﻭﺟﺪ ﺧﻄﻪ‬

‫)‪(٣٢٩‬‬
 ‫ﻣﻜﺘﻮﺑﺎ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺇﻗﺎﻣﺘﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ‪،‬‬
‫ﺷﻬﺪ ﻣﻌﻪ ﺁﺧﺮ ﺛﻘﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺣﻴﻨﺌﺬ ﺇﻗﺎﻣﺔ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬
‫ﻭﻣﻦ ﻋﻠﻢ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺃﺷﻬﺪ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ‬
‫ﺩﻋﻲ ﺇﻟﻰ ﺃﻥ ﻳﺸﻬﺪ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ ﻓﻲ ﺇﻗﺎﻣﺘﻬﺎ ﻭﻓﻲ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻨﻬﺎ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻌﻠﻢ‪ :‬ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﻘﻤﻬﺎ‪ ،‬ﺑﻄﻞ ﺣﻖ ﻣﺆﻣﻦ‪ ،‬ﻓﺤﻴﻨﺌﺬ‬
‫ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺸﻬﺎﺩﺓ‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺸﺎﻫﺪ ﺃﻥ ﻳﺸﻬﺪ ﻗﺒﻞ ﺃﻥ ﻳﺴﺄﻝ ﻋﻦ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻛﻤﺎ‬
‫ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻛﺘﻤﺎﻧﻬﺎ‪ ،‬ﻭﻗﺪ ﺩﻋﻲ ﺇﻟﻰ ﺇﻗﺎﻣﺘﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺷﻬﺎﺩﺗﻪ ﺗﺒﻄﻞ ﺣﻘﺎ ﻗﺪ ﻋﻠﻤﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﻳﺆﺩﻱ‬
‫ﺇﻟﻰ ﺿﺮﺭ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ ﻻ ﻳﺴﺘﺤﻘﻪ‪ .‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺣﻴﻨﺌﺬ ﺇﻗﺎﻣﺔ‬
‫ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﺩﻋﻲ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﺑﺎﺏ ﺷﻬﺎﺩﺓ ﺍﻟﻮﻟﺪ ﻟﻮﺍﻟﺪﻩ ﻭﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻮﺍﻟﺪ ﻟﻮﻟﺪﻩ ﻭﻋﻠﻴﻪ‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ ﻭﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺰﻭﺝ ﻟﺰﻭﺟﺘﻪ ﻭﻋﻠﻴﻬﺎ‬
‫ﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻮﺍﻟﺪ ﻟﻮﻟﺪﻩ ﻭﻋﻠﻴﻪ ﻣﻊ ﻏﻴﺮﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻮﻟﺪ ﻟﻮﺍﻟﺪﻩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻴﻪ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺑﺸﻬﺎﺩﺓ ﺍﻷﺥ ﻷﺧﻴﻪ ﻭﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﻏﻴﺮﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻬﺎﺩﺍﺕ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ ﻭﻋﻠﻴﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﻏﻴﺮﻩ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﻌﺪﺍﻟﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺗﻬﺎ ﻟﻪ ﻭﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ‬
‫ﺍﻟﻨﺴﺎﺀ ﻓﻴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻬﺎ ﻏﻴﺮﻫﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬

‫)‪(٣٣٠‬‬
 ‫ﺑﺎﺏ ﺷﻬﺎﺩﺓ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻹﻣﺎﺀ ﻭﺍﻟﻤﻜﺎﺗﺒﻴﻦ ﻭﺍﻟﺼﺒﻴﺎﻥ‬
‫ﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻌﺒﻴﺪ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻋﺪﻭﻻ ﻭﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻻﻳﻤﺎﻥ‪،‬‬
‫ﻟﺴﺎﺩﺍﺗﻬﻢ ﻭﻋﻠﻰ ﻏﻴﺮ ﺳﺎﺩﺍﺗﻬﻢ ﻭﻟﻬﻢ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺗﻬﻢ ﻋﻠﻰ‬
‫ﺳﺎﺩﺍﺗﻬﻢ‪ .‬ﻭﺇﺫﺍ ﺷﻬﺪ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺳﻴﺪﻩ ﺑﻌﺪ ﺃﻥ ﻳﻌﺘﻖ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻪ‬
‫ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺷﻬﺪ ﺭﺟﻞ ﻋﺒﺪﻳﻦ ﻟﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻻﻗﺮﺍﺭ ﺑﻮﺍﺭﺙ‪،‬‬
‫ﻓﺮﺩﺕ ﺷﻬﺎﺩﺗﻬﻤﺎ‪ ،‬ﻭﺣﺎﺯ ﺍﻟﻤﻴﺮﺍﺙ ﻏﻴﺮ ﺍﻟﻤﻘﺮ ﻟﻪ‪ ،‬ﻓﺄﻋﺘﻘﻬﻤﺎ‬
‫ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺛﻢ ﺷﻬﺪﺍ ﻟﻠﻤﻘﺮ ﻟﻪ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻤﺎ ﻟﻪ‪ ،‬ﻭﺭﺟﻊ‬
‫ﺑﺎﻟﻤﻴﺮﺍﺙ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﺃﺧﺬﻩ‪ ،‬ﻭﺭﺟﻌﺎ ﻋﺒﺪﻳﻦ‪ .‬ﻓﺈﻥ ﺫﻛﺮﺍ‪ :‬ﺃﻥ‬
‫ﻣﻮﻻﻫﻤﺎ ﻛﺎﻥ ﺃﻋﺘﻘﻬﻤﺎ ﻓﻲ ﺣﺎﻝ ﻣﺎ ﺃﺷﻬﺪﻫﻤﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻠﻤﻘﺮ ﻟﻪ ﺃﻥ‬
‫ﻳﺮﺩﻫﻤﺎ ﻓﻲ ﺍﻟﺮﻕ‪ ،‬ﻭﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻤﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻷﻧﻬﻤﺎ ﺃﺣﻴﻴﺎ ﺣﻘﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻤﻜﺎﺗﺒﻴﻦ ﻭﺍﻟﻤﺪﺑﺮﻳﻦ‪ .‬ﻭﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻤﻜﺎﺗﺒﻴﻦ‬
‫ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻋﺘﻘﻮﺍ ﻋﻠﻰ ﺳﺎﺩﺍﺗﻬﻢ‪ .‬ﻭﻛﻞ ﻣﻦ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻟﻌﺒﻴﺪ‬
‫ﻭﺍﻟﻤﻜﺎﺗﺒﻴﻦ ﻭﺍﻟﻤﺪﺑﺮﻳﻦ‪ ،‬ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻢ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﻻ ﻣﻦ‬
‫ﺍﺳﺘﺜﻨﻴﻨﺎﻩ ﻣﻦ ﺳﺎﺩﺗﻬﻢ‪ ،‬ﻭﻷﻫﻞ ﺍﻹﺳﻼﻡ ﻭﻟﻤﻦ ﺧﺎﻟﻒ ﺍﻹﺳﻼﻡ ﻣﻦ‬
‫ﺍﻷﺣﺮﺍﺭ ﻭﺍﻟﻌﺒﻴﺪ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺤﻘﻮﻕ ﻭﺍﻟﺤﺪﻭﺩ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻳﺮﺍﻋﻰ‬
‫ﻓﻴﻪ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﺍﻟﺼﺒﻴﺎﻥ ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﻋﺸﺮ ﺳﻨﻴﻦ ﻓﺼﺎﻋﺪﺍ ﺇﻟﻰ ﺃﻥ‬
‫ﻳﺒﻠﻐﻮﺍ ﻓﻲ ﺍﻟﺸﺠﺎﺝ ﻭﺍﻟﻘﺼﺎﺹ‪ .‬ﻭﻳﺆﺧﺬ ﺑﺄﻭﻝ ﻛﻼﻣﻬﻢ ﻭﻻ ﻳﺆﺧﺬ‬

‫)‪(٣٣١‬‬
 ‫ﺑﺂﺧﺮﻩ‪ .‬ﻭﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻢ ﻓﻴﻤﺎ ﻋﺪﺍ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻳﻮﻥ ﻭﺍﻟﺤﻘﻮﻕ‬
‫ﻭﺍﻟﺤﺪﻭﺩ‪ .‬ﻭﺇﺫﺍ ﺃﺷﻬﺪ ﺍﻟﺼﺒﻲ ﻋﻠﻰ ﺣﻖ‪ ،‬ﺛﻢ ﺑﻠﻎ‪ ،‬ﻭﺫﻛﺮ ﺫﻟﻚ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺸﻬﺪ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻫﻠﻬﺎ‪.‬‬
‫ﺑﺎﺏ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ‪:‬‬
‫ﻓﻀﺮﺏ ﻣﻨﻬﺎ ﻻ ﻳﺠﻮﺯ ﻗﺒﻮﻟﻬﺎ ﻋﻠﻰ ﻭﺟﻪ‪.‬‬
‫ﻭﺿﺮﺏ ﻳﺠﻮﺯ ﻗﺒﻮﻟﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻬﻦ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻭﺿﺮﺏ ﻳﺠﻮﺯ ﻗﺒﻮﻟﻬﺎ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻬﻦ ﺭﺟﺎﻝ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻓﻴﻪ ﻋﻠﻰ ﻭﺟﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻣﻌﻬﻦ ﺭﺟﺎﻝ ﺃﻭ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻓﺮﺅﻳﺔ ﺍﻟﻬﻼﻝ ﻭﺍﻟﻄﻼﻕ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ‬
‫ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺜﺮﺕ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻳﺮﺍﻋﻰ ﻓﻴﻪ ﻣﻊ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﺷﻬﺎﺩﺓ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﻜﺎ‬
‫ﺍﻟﺮﺟﻢ‪ .‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺷﻬﺪ ﺛﻼﺛﺔ ﺭﺟﺎﻝ ﻭﺍﻣﺮﺃﺗﺎﻥ ﻋﻠﻰ ﺭﺟﻞ ﺑﺎﻟﺰﻧﺎ‪،‬‬
‫ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺟﻢ ﺇﻥ ﻛﺎﻥ ﻣﺤﺼﻨﺎ‪ .‬ﻭﺇﻥ‬
‫ﺷﻬﺪ ﺭﺟﻼﻥ ﻭﺃﺭﺑﻊ ﻧﺴﻮﺓ ﺑﺬﻟﻚ‪ ،‬ﻗﺒﻠﺖ ﺃﻳﻀﺎ ﺷﻬﺎﺩﺗﻬﻦ‪ .‬ﻭﻻ‬
‫ﻳﺮﺟﻢ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻳﺤﺪ ﺣﺪ ﺍﻟﺰﺍﻧﻲ‪ .‬ﻓﺈﻥ ﺷﻬﺪ ﺭﺟﻞ ﻭﺳﺖ‬
‫ﻧﺴﺎﺀ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﺟﻠﺪﻭﺍ ﻛﻠﻬﻢ‬
‫ﺣﺪ ﺍﻟﻔﺮﻳﺔ‪ .‬ﻭﺇﺫﺍ ﺷﻬﺪ ﺃﺭﺑﻌﺔ ﺭﺟﺎﻝ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻓﺎﺩﻋﺖ‬
‫ﺃﻧﻬﺎ ﺑﻜﺮ‪ ،‬ﺃﻣﺮ ﺍﻟﻨﺴﺎﺀ ﺑﺄﻥ ﻳﻨﻈﺮﻥ ﺇﻟﻴﻬﺎ‪ :‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻛﻤﺎ ﻗﺎﻟﺖ‪،‬‬

‫)‪(٣٣٢‬‬
 ‫ﺩﺭﺉ ﻋﻨﻬﺎ ﺍﻟﺮﺟﻢ ﻭﺍﻟﺤﺪ‪ ،‬ﻭﺟﻠﺪ ﺍﻷﺭﺑﻌﺔ ﺣﺪ ﺍﻟﻔﺮﻳﺔ‪ .‬ﻭﺇﻥ ﻟﻢ‬
‫ﺗﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﺭﺟﻤﺖ ﺃﻭ ﺣﺪﺕ‪ .‬ﻭﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺍﻟﻘﺘﻞ‬
‫ﻭ ﺍﻟﻘﺼﺎﺹ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻬﻦ ﺭﺟﺎﻝ ﺃﻭ ﺭﺟﻞ‪ :‬ﺑﺄﻥ ﻳﺸﻬﺪ ﺭﺟﻞ‬
‫ﻭﺍﻣﺮﺃﺗﺎﻥ ﻋﻠﻰ ﺭﺟﻞ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺍﻟﺠﺮﺍﺡ‪ .‬ﻓﺄﻣﺎ ﺷﻬﺎﺩﺗﻬﻦ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‬
‫ﻓﺈﻧﻬﺎ ﻻ ﺗﻘﺒﻞ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻦ ﻓﻲ ﺍﻟﺪﻳﻮﻥ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﻭﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ .‬ﻓﺈﻥ‬
‫ﺷﻬﺪ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺗﺎﻥ ﺑﺪﻳﻦ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻢ‪ .‬ﻓﺈﻥ ﺷﻬﺪ ﺍﻣﺮﺃﺗﺎﻥ‪،‬‬
‫ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻤﺎ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻰ ﺍﻟﺬﻱ ﺗﺸﻬﺪﺍﻥ ﻟﻪ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻛﻤﺎ‬
‫ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻴﻤﻴﻦ ﺇﺫﺍ ﺷﻬﺪ ﻟﻪ ﺭﺟﻞ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺗﻘﺒﻞ ﻓﻴﻪ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻣﺜﻞ ﺍﻟﻌﺬﺭﺓ ﻭﺍﻷﻣﻮﺭ ﺍﻟﺒﺎﻃﻨﺔ ﺑﺎﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻘﺎﺑﻠﺔ ﻭﺣﺪﻫﺎ ﻓﻲ ﺍﺳﺘﻬﻼﻝ ﺍﻟﺼﺒﻲ ﻓﻲ ﺭﺑﻊ ﻣﻴﺮﺍﺛﻪ‪.‬‬
‫ﻭﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻓﻲ ﺭﺑﻊ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﺷﻬﺎﺩﺓ ﺍﻣﺮﺃﺗﻴﻦ ﻓﻲ‬
‫ﻧﺼﻒ ﻣﻴﺮﺍﺙ ﺍﻟﻤﺴﺘﻬﻞ ﻭﻧﺼﻒ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺛﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺴﺎﺏ‪،‬‬
‫ﻭﺫﻟﻚ ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻓﻲ‬
‫ﺷﺊ ﻣﻦ ﺍﻟﺤﺪﻭﺩ ﺳﻮﻯ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺍﻟﺮﺟﻢ‪ ،‬ﻭﺣﺪ ﺍﻟﺰﻧﺎ ﻭﺍﻟﺪﻡ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻟﺌﻼ ﻳﺒﻄﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺜﺒﺖ‬
‫ﺑﺸﻬﺎﺩﺗﻬﻦ ﺍﻟﻘﻮﺩ‪ ،‬ﻭﺗﺠﺐ ﺑﻬﺎ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪.‬‬

‫)‪(٣٣٣‬‬
 ‫ﺑﺎﺏ ﺷﻬﺎﺩﺓ ﻣﻦ ﺧﺎﻟﻒ ﺍﻹﺳﻼﻡ‬
‫ﻻ ﻳﺠﻮﺯ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﻣﻦ ﺧﺎﻟﻒ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻭﻳﺠﻮﺯ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺗﻬﻢ ﻓﻲ ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ ﻓﻲ ﺍﻟﻮﺻﻴﺔ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻓﻲ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ .‬ﻭﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﻋﻠﻴﻬﻢ ﻭﻟﻬﻢ‪ .‬ﻭﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻭﻟﻬﻢ‪ ،‬ﻭﻛﻞ ﺃﻫﻞ‬
‫ﻣﻠﺔ ﻋﻠﻰ ﺃﻫﻞ ﻣﻠﺘﻪ ﺧﺎﺻﺔ ﻭﻟﻬﻢ‪ .‬ﻭﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺃﻫﻞ ﻣﻠﺔ ﻣﻨﻬﻢ‬
‫ﻟﻐﻴﺮ ﺃﻫﻞ ﻣﻠﺘﻬﻢ ﻭﻻ ﻋﻠﻴﻬﻢ‪ ،‬ﺇﻻ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺧﺎﺻﺔ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪،‬‬
‫ﻓﺈﻧﻪ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻢ ﻟﻬﻢ ﻭﻋﻠﻰ ﻏﻴﺮﻫﻢ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ‪ .‬ﻭﺗﻘﺒﻞ‬
‫ﻟﻬﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺍﻟﻮﺻﻴﺔ ﺧﺎﺻﺔ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺍﻟﺬﻣﻲ‬
‫ﺇﺫﺍ ﺃﺷﻬﺪ ﺛﻢ ﺃﺳﻠﻢ‪ ،‬ﺟﺎﺯ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺤﻜﻢ ﺑﺎﻟﺸﺎﻫﺪ ﺍﻟﻮﺍﺣﺪ ﻣﻊ ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﻘﺴﺎﻣﺔ‬
‫ﺇﺫﺍ ﺷﻬﺪ ﻟﺼﺎﺣﺐ ﺍﻟﺪﻳﻦ ﺷﺎﻫﺪ ﻭﺍﺣﺪ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻪ‪،‬‬
‫ﻭﺣﻠﻒ ﻣﻊ ﺫﻟﻚ‪ ،‬ﻭﻗﻀﻲ ﻟﻪ ﺑﻪ‪ .‬ﻭﺫﻟﻚ ﻓﻲ ﺍﻟﺪﻳﻦ ﺧﺎﺻﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﻭﺍﺣﺪ ﻭﺍﻟﺤﻜﻢ ﺑﻬﺎ ﻓﻲ ﺍﻟﻬﻼﻝ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﺤﺪﻭﺩ‬
‫ﻭﺍﻟﻘﺼﺎﺹ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ .‬ﻭﺍﻟﻘﺴﺎﻣﺔ ﻻ ﺗﻘﺒﻞ ﺇﻻ ﻓﻲ‬
‫ﺍﻟﺪﻣﺎﺀ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﺻﻔﺔ ﺍﻟﻘﺴﺎﻣﺔ ﺃﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﻓﻲ ﺍﻟﺪﻡ ﺭﺟﻼﻥ ﻋﺪﻻﻥ‬
‫ﻳﺸﻬﺪﺍﻥ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻓﺄﺣﻀﺮ ﻭﻟﻲ ﺍﻟﻤﻘﺘﻮﻝ ﺧﻤﺴﻴﻦ ﺭﺟﻼ ﻣﻦ ﻗﻮﻣﻪ‬
‫ﻳﻘﺴﻤﻮﻥ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺃﻧﻪ ﻗﺘﻞ ﺻﺎﺣﺒﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺣﻠﻔﻮﺍ‪ ،‬ﻗﻀﻲ‬

‫)‪(٣٣٤‬‬
 ‫ﻟﻬﻢ ﺑﺎﻟﺪﻳﺔ‪ .‬ﻓﺈﻥ ﺣﻀﺮ ﺩﻭﻥ ﺍﻟﺨﻤﺴﻴﻦ‪ ،‬ﺣﻠﻒ ﻭﻟﻲ ﺍﻟﺪﻡ ﺑﺎﻟﻠﻪ ﻣﻦ‬
‫ﺍﻷﻳﻤﺎﻥ ﻣﺎ ﻳﺘﻢ ﺑﻬﺎ ﺍﻟﺨﻤﺴﻴﻦ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﺪﻳﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ‬
‫ﺃﺣﺪ ﻳﺸﻬﺪ ﻟﻪ‪ ،‬ﺣﻠﻒ ﻫﻮ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ‪ ،‬ﻭﻭﺟﺒﺖ ﻟﻪ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻻ ﺗﻜﻮﻥ ﺍﻟﻘﺴﺎﻣﺔ ﺇﻻ ﻣﻊ ﺍﻟﺘﻬﻤﺔ ﻟﻠﻤﻄﺎﻟﺐ ﺑﺎﻟﺪﻡ ﻭﺍﻟﺸﺒﻬﺔ ﻓﻲ‬
‫ﺫﻟﻚ‪ .‬ﻭﺍﻟﻘﺴﺎﻣﺔ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻨﻔﺲ ﻳﻜﻮﻥ ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪ .‬ﻭﺳﻨﺒﻴﻦ‬
‫ﺫﻟﻚ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‬
‫ﺑﺎﺏ ﺷﻬﺎﺩﺍﺕ ﺍﻟﺰﻭﺭ‬
‫ﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺸﻬﺪ ﺑﺎﻟﺰﻭﺭ ﻭﺑﻤﺎ ﻻ ﻳﻌﻠﻢ‪ ،‬ﻓﻲ ﺃﻱ ﺷﺊ ﻛﺎﻥ‬
‫ﻗﻠﻴﻼ ﺃﻭ ﻛﺜﻴﺮﺍ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻣﻮﺍﻓﻘﺎ ﻛﺎﻥ ﺃﻭ ﻣﺨﺎﻟﻔﺎ‪ .‬ﻓﻤﺘﻰ‬
‫ﺷﻬﺪ ﺑﺬﻟﻚ‪ ،‬ﺃﺛﻢ‪ ،‬ﻭﻛﺎﻥ ﺿﺎﻣﻨﺎ‪ .‬ﻓﺈﻥ ﺷﻬﺪ ﺃﺭﺑﻌﺔ ﺭﺟﺎﻝ ﻋﻠﻰ‬
‫ﺭﺟﻞ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﺤﺼﻨﺎ‪ ،‬ﻓﺮﺟﻢ‪ ،‬ﺛﻢ ﺭﺟﻊ ﺃﺣﺪﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺗﻌﻤﺪﺕ ﺫﻟﻚ‪ ،‬ﻗﺘﻞ ﻭﺃﺩﻯ ﺇﻟﻰ ﻭﺭﺛﺘﻪ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺒﺎﻗﻮﻥ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ‬
‫ﺍﻟﺪﻳﺔ‪ .‬ﻭﺇﻥ ﻗﺎﻝ‪ ،‬ﺃﻭﻫﻤﺖ‪ ،‬ﺃﻟﺰﻡ ﺭﺑﻊ ﺍﻟﺪﻳﺔ‪ .‬ﻭﺇﻥ ﺭﺟﻊ ﺍﺛﻨﺎﻥ‬
‫ﻭﻗﺎﻝ‪ :‬ﺃﻭﻫﻤﻨﺎ‪ ،‬ﺃﻟﺰﻣﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ‪ .‬ﻭﺇﻥ ﻗﺎﻻ‪ :‬ﺗﻌﻤﺪﻧﺎ‪ ،‬ﻭﺃﺭﺍﺩ‬
‫ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺑﺎﻟﺮﺟﻢ ﻗﺘﻠﻬﻤﺎ‪ ،‬ﻗﺘﻠﻮﻫﻤﺎ‪ ،‬ﻭﺃﺩﻭﺍ ﺇﻟﻰ ﻭﺭﺛﺘﻬﻤﺎ ﺩﻳﺔ‬
‫ﻛﺎﻣﻠﺔ ﻳﺘﻘﺎﺳﻤﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺴﻮﻳﺔ‪ ،‬ﻭﻳﺆﺩﻱ ﺍﻟﺸﺎﻫﺪﺍﻥ ﺍﻵﺧﺮﺍﻥ‬
‫ﻋﻠﻰ ﻭﺭﺛﺘﻬﻤﺎ ﺃﻳﻀﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ‪ ،‬ﻳﺘﻘﺎﺳﻤﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻭﺇﻥ ﺍﺧﺘﺎﺭ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻗﺘﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻗﺘﻠﻪ‪ ،‬ﻭﺃﺩﻯ ﺍﻵﺧﺮ‬
‫ﻣﻊ ﺍﻟﺒﺎﻗﻴﻦ ﻣﻦ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﻭﺭﺛﺔ ﺍﻟﻤﻘﺘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺩﻳﺘﻪ‪.‬‬
‫ﻭﺇﻥ ﺭﺟﻊ ﺍﻟﻜﻞ ﻋﻦ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻬﻢ ﺣﻜﻢ ﺍﻻﺛﻨﻴﻦ ﺳﻮﺍﺀ‪.‬‬

‫)‪(٣٣٥‬‬
 ‫ﻭﺇﻥ ﺷﻬﺪ ﺭﺟﻼﻥ ﻋﻠﻰ ﺭﺟﻞ ﺑﻄﻼﻕ ﺍﻣﺮﺃﺗﻪ ﻓﺎﻋﺘﺪﺕ‪ ،‬ﻭﺗﺰﻭﺟﺖ‬
‫ﻭﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺛﻢ ﺭﺟﻌﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺤﺪ‪ ،‬ﻭﺿﻤﻨﺎ ﺍﻟﻤﻬﺮ ﻟﻠﺰﻭﺝ‬
‫ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺗﺮﺟﻊ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻷﻭﻝ ﺑﻌﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ ﺑﻌﺪﺓ ﻣﻦ ﺍﻟﺜﺎﻧﻲ‪.‬‬
‫ﻓﺈﻥ ﺷﻬﺪﺍ ﺑﺴﺮﻗﺔ‪ ،‬ﻓﻘﻄﻊ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﺭﺟﻌﺎ‪ ،‬ﺃﻟﺰﻣﺎ‬
‫ﺩﻳﺔ ﻳﺪ ﺍﻟﻤﻘﻄﻮﻉ‪ .‬ﻓﺈﻥ ﺭﺟﻊ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺃﻟﺰﻡ ﻧﺼﻒ ﺩﻳﺔ ﻳﺪﻩ‪ .‬ﻫﺬﺍ‬
‫ﺇﺫﺍ ﻗﺎﻻ‪ :‬ﻭﻫﻤﻨﺎ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺓ‪ .‬ﻓﺈﻥ ﻗﺎﻻ‪ :‬ﺗﻌﻤﺪﻧﺎ‪ ،‬ﻗﻄﻊ ﻳﺪ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﺑﻴﺪ ﺍﻟﻤﻘﻄﻮﻉ ﻭﺃﺩﻯ ﺍﻵﺧﺮ ﻧﺼﻒ ﺩﻳﺘﻪ ﻋﻠﻰ ﺍﻟﻤﻘﻄﻮﻉ‬
‫ﺍﻟﺜﺎﻧﻲ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﻟﻤﻘﻄﻮﻉ ﺍﻷﻭﻝ ﻗﻄﻌﻬﻤﺎ‪ ،‬ﻗﻄﻌﻬﻤﺎ‪ ،‬ﻭﺃﺩﻯ ﺇﻟﻴﻬﻤﺎ‬
‫ﺩﻳﺔ ﻳﺪ ﻭﺍﺣﺪﺓ ﻳﺘﻘﺎﺳﻤﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺷﻬﺪﺍ ﻋﻠﻰ ﺭﺟﻞ ﺑﺪﻳﻦ ﺛﻢ ﺭﺟﻌﺎ‪ ،‬ﺃﻟﺰﻣﺎ ﻣﻘﺪﺍﺭ ﻣﺎ‬
‫ﺷﻬﺪﺍ ﺑﻪ‪ .‬ﻓﺈﻥ ﺭﺟﻊ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺃﻟﺰﻡ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ‬
‫ﻭﻫﻮ ﺍﻟﻨﺼﻒ‪ .‬ﻭﻣﺘﻰ ﺷﻬﺪﺍ ﻋﻠﻰ ﺭﺟﻞ ﺑﺪﻳﻦ‪ ،‬ﺛﻢ ﺭﺟﻌﺎ ﻗﺒﻞ ﺃﻥ‬
‫ﻳﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻃﺮﺣﺖ ﺷﻬﺎﺩﺗﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﺎ ﺷﻴﺌﺎ‪ ،‬ﺑﻞ‬
‫ﻳﺘﻮﻗﻒ ﺍﻟﺤﺎﻛﻢ ﻋﻦ ﺍﻧﻔﺎﺫ ﺍﻟﺤﻜﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺭﺟﻮﻋﻬﻤﺎ ﺑﻌﺪ ﺣﻜﻢ‬
‫ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻏﺮﻣﺎ ﻣﺎ ﺷﻬﺪﺍ ﺑﻪ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﺸﺊ ﻗﺎﺋﻤﺎ ﺑﻌﻴﻨﻪ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺸﺊ ﻗﺎﺋﻤﺎ ﺑﻌﻴﻨﻪ‪ ،‬ﺭﺩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﺎ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺷﻬﺪﺍ ﻋﻠﻰ ﺭﺟﻞ ﺑﺴﺮﻗﺔ ﻓﻘﻄﻊ‪ ،‬ﺛﻢ ﺟﺎﺀ ﺑﺂﺧﺮ‪،‬‬
‫ﻭﻗﺎﻻ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﺮﻕ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﻫﻤﻨﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻏﺮﻣﺎ ﺩﻳﺔ ﺍﻟﻴﺪ‪،‬‬
‫ﻭﻟﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻌﺰﺭ ﺷﻬﻮﺩ ﺍﻟﺰﻭﺭ ﻭﻳﺸﻬﺮﻫﻢ ﻓﻲ ﺃﻫﻞ ﻣﺤﻠﺘﻬﻢ‪،‬‬
‫ﻟﻜﻲ ﻳﺮﺗﺪﻉ ﻏﻴﺮﻫﻢ ﻋﻦ ﻣﺜﻠﻪ ﻓﻲ ﻣﺴﺘﻘﺒﻞ ﺍﻷﻭﻗﺎﺕ‪.‬‬

‫)‪(٣٣٦‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﻷﺣﻜﺎﻡ‬
‫ﺑﺎﺏ ﺁﺩﺍﺏ ﺍﻟﻘﻀﺎﺀ ﻭﻣﺎ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺎﺿﻲ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‬
‫ﻗﺪ ﺑﻴﻨﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ ﻣﻦ ﻟﻪ ﺗﻮﻟﻲ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ ﺑﻴﻦ‬
‫ﺍﻟﻨﺎﺱ ﻭﻣﻦ ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺘﻌﺮﺽ ﻟﻠﻘﻀﺎﺀ ﺃﺣﺪ ﺣﺘﻰ ﻳﺜﻖ ﻣﻦ ﻧﻔﺴﻪ ﺑﺎﻟﻘﻴﺎﻡ‬
‫ﺑﻪ‪ .‬ﻭﻟﻴﺲ ﻳﺜﻖ ﺃﺣﺪ ﺑﺬﻟﻚ ﻣﻦ ﻧﻔﺴﻪ ﺣﺘﻰ ﻳﻜﻮﻥ ﻋﺎﻗﻼ ﻛﺎﻣﻼ‪،‬‬
‫ﻋﺎﻟﻤﺎ ﺑﺎﻟﻜﺘﺎﺏ ﻭﻧﺎﺳﺨﻪ ﻭﻣﻨﺴﻮﺧﻪ‪ ،‬ﻭﻋﺎﻣﻪ ﻭﺧﺎﺻﻪ‪ ،‬ﻭﻧﺪﺑﻪ ﻭﺇﻳﺠﺎﺑﻪ‪،‬‬
‫ﻭﻣﺤﻜﻤﻪ ﻭﻣﺘﺸﺎﺑﻬﻪ‪ ،‬ﻋﺎﺭﻓﺎ ﺑﺎﻟﺴﻨﺔ ﻭﻧﺎﺳﺨﻬﺎ ﻭﻣﻨﺴﻮﺧﻬﺎ‪ ،‬ﻋﺎﻟﻤﺎ‬
‫ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻣﻀﻄﻠﻌﺎ ﺑﻤﻌﺎﻧﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﺑﺼﻴﺮﺍ ﺑﻮﺟﻮﻩ ﺍﻻﻋﺮﺍﺏ‪،‬‬
‫ﻭﺭﻋﺎ ﻣﻦ ﻣﺤﺎﺭﻡ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺯﺍﻫﺪﺍ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﺘﻮﻓﺮﺍ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ‬
‫ﺍﻟﺼﺎﻟﺤﺎﺕ‪ ،‬ﻣﺠﺘﻨﺒﺎ ﻟﻠﻜﺒﺎﺋﺮ ﻭﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﺷﺪﻳﺪ ﺍﻟﺤﺬﺭ ﻣﻦ‬
‫ﺍﻟﻬﻮﻯ‪ ،‬ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﻮﻟﻰ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺍﻟﻔﺼﻞ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺠﻠﺲ ﻟﻠﻘﻀﺎﺀ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﺠﺰ ﺣﻮﺍﺋﺠﻪ ﺍﻟﺘﻲ‬
‫ﺗﺘﻌﻠﻖ ﻧﻔﺴﻪ ﺑﻬﺎ‪ ،‬ﻟﻴﻔﺮﻍ ﻟﻠﺤﻜﻢ‪ ،‬ﻭﻻ ﻳﺸﺘﻐﻞ ﻗﻠﺒﻪ ﺑﻐﻴﺮﻩ‪،‬‬
‫ﺛﻢ ﻳﺘﻮﺿﺄ ﻭﺿﻮﺀ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﻠﺒﺲ ﺃﺣﺴﻦ ﺛﻴﺎﺑﻪ ﻭﺃﻃﻬﺮﻫﺎ‪،‬‬

‫)‪(٣٣٧‬‬
‫ﻭﻳﺨﺮﺝ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺍﻷﻋﻈﻢ ﻓﻲ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻳﺤﻜﻢ ﻓﻴﻪ‪ .‬ﻓﺈﺫﺍ ﺩﺧﻠﻪ‪،‬‬
‫ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﻳﺠﻠﺲ ﻣﺴﺘﺪﻳﺮ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻟﺘﻜﻮﻥ ﻭﺟﻮﻩ ﺍﻟﺨﺼﻢ‬
‫ﺇﺫﺍ ﻭﻗﻔﻮﺍ ﺑﻴﻦ ﻳﺪﻳﻪ ﻣﺴﺘﻘﺒﻠﺔ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﻭﻻ ﻳﺠﻠﺲ ﻭﻫﻮ ﻏﻀﺒﺎﻥ ﻭﻻ ﺟﺎﺋﻊ ﻭﻻ ﻋﻄﺸﺎﻥ ﻭﻻ ﻣﺸﻐﻮﻝ‬
‫ﺍﻟﻘﻠﺐ ﺑﺘﺠﺎﺭﺓ ﻭﻻ ﺧﻮﻑ ﻭﻻ ﺣﺰﻥ ﻭﻻ ﻓﻜﺮ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫ﻭﻟﻴﺠﻠﺲ ﻭﻋﻠﻴﻪ ﻫﺪﻱ ﻭﺳﻜﻴﻨﺔ ﻭﻭﻗﺎﺭ‪.‬‬
‫ﻓﺈﺫﺍ ﺟﻠﺲ‪ ،‬ﺗﻘﺪﻡ ﺇﻟﻰ ﻣﻦ ﻳﺄﻣﺮ ﻛﻞ ﻣﻦ ﺣﻀﺮ ﻟﻠﺘﺤﺎﻛﻢ ﺇﻟﻴﻪ‬
‫ﺃﻥ ﻳﻜﺘﺐ ﺍﺳﻤﻪ ﻭﺍﺳﻢ ﺃﺑﻴﻪ ﻭﻣﺎ ﻳﻌﺮﻑ ﺑﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻐﺎﻟﺒﺔ ﻋﻠﻴﻪ‬
‫ﺩﻭﻥ ﺍﻷﻟﻘﺎﺏ ﺍﻟﻤﻜﺮﻭﻫﺔ‪ .‬ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ‪ ،‬ﻭﻛﺘﺒﻮﺍ ﺃﺳﻤﺎﺀﻫﻢ ﻭﺃﺳﻤﺎﺀ‬
‫ﺧﺼﻮﻣﻬﻢ ﻓﻲ ﺍﻟﺮﻗﺎﻉ‪ ،‬ﻗﺒﺾ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﺧﻠﻂ ﺍﻟﺮﻗﺎﻉ‪ ،‬ﻭﺟﻌﻠﻬﺎ‬
‫ﺗﺤﺖ ﺷﺊ ﻳﺴﺘﺮﻫﺎ ﺑﻪ ﻋﻦ ﺑﺼﺮﻩ‪ .‬ﺛﻞ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺭﻗﻌﺔ‪ ،‬ﻓﻴﻨﻈﺮ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺪﻋﻮﺍ ﺑﺎﺳﻢ ﺻﺎﺣﺒﻬﺎ ﻭﺧﺼﻤﻪ‪ ،‬ﻓﻴﻨﻈﺮ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺨﺼﻤﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﻠﺴﺎ‪ ،‬ﻭﺃﺭﺍﺩ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺄﺫﻥ ﻟﻠﺬﻱ ﺳﺒﻖ ﺑﺎﻟﺪﻋﻮﻯ‪ .‬ﻓﺈﻥ ﺍﺩﻋﻴﺎ‬
‫ﺟﻤﻴﻌﺎ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﺃﻣﺮ ﻣﻦ ﻫﻮ ﻋﻠﻰ ﻳﻤﻴﻦ ﺻﺎﺣﺒﻪ ﺃﻥ ﻳﺘﻜﻠﻢ‪،‬‬
‫ﻭﻳﺄﻣﺮ ﺍﻵﺧﺮ ﺑﺎﻟﺴﻜﻮﺕ ﺇﻟﻰ ﺃﻥ ﻳﻔﺮﻍ ﻣﻦ ﺩﻋﻮﺍﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟﺨﺼﻤﺎﻥ‪ ،‬ﻓﻼ ﻳﺒﺪﺃ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻟﻜﻼﻡ‪ .‬ﻓﺈﻥ‬
‫ﺳﻠﻤﺎ ﺃﻭ ﺳﻠﻢ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺭﺩ ﺍﻟﺴﻼﻡ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﻩ‪ .‬ﻭﻟﻴﻜﻦ ﻧﻈﺮﻩ‬
‫ﺇﻟﻴﻬﻤﺎ ﻭﺍﺣﺪﺍ ﻭﻣﺠﻠﺴﻬﻤﺎ ﺑﻴﻦ ﻳﺪﻳﻪ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺴﺄﻝ ﺍﻟﺨﺼﻤﻴﻦ‪ ،‬ﺑﻞ ﻳﺘﺮﻛﻬﻤﺎ ﺣﺘﻰ‬

‫)‪(٣٣٨‬‬
 ‫ﻳﺒﺪﺀﺍ ﺑﺎﻟﻜﻼﻡ‪ .‬ﻓﺈﻥ ﺻﻤﺘﺎ ﻭﻟﻢ ﻳﺘﻜﻠﻤﺎ‪ ،‬ﻗﺎﻝ ﺣﻴﻨﺌﺬ ﻟﻬﻤﺎ‪:‬‬
‫ﺇﻥ ﻛﻨﺘﻤﺎ ﺣﻀﺮﺗﻤﺎ ﻟﺸﺊ‪ ،‬ﻓﺎﺫﻛﺮﺍﻩ‪ .‬ﻓﺈﻥ ﺍﺑﺘﺪﺃ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻟﺪﻋﻮﻯ‬
‫ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﺳﻤﻌﻬﺎ‪ ،‬ﺛﻢ ﺃﻗﺒﻞ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻤﺎ ﻋﻨﺪﻩ‬
‫ﻓﻴﻤﺎ ﺍﺩﻋﺎﻩ ﺧﺼﻤﻪ‪.‬‬
‫ﻓﺈﻥ ﺃﻗﺮ ﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﺮﺗﺐ ﺑﻌﻘﻠﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﺃﻟﺰﻣﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻴﻪ‬
‫ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﺧﺮﺝ‪ ،‬ﻭﺇﻻ ﺃﻣﺮ ﺧﺼﻤﻪ ﺑﻤﻼﺯﻣﺘﻪ ﺣﺘﻰ ﻳﺮﺿﻴﻪ‪ .‬ﻓﺈﻥ‬
‫ﺍﻟﺘﻤﺲ ﺍﻟﺨﺼﻢ ﺣﺒﺴﻪ ﻋﻠﻰ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﺃﺩﺍﺀ ﻣﺎ ﺃﻗﺮ ﺑﻪ‪ ،‬ﺣﺒﺴﻪ ﻟﻪ‪.‬‬
‫ﻓﺈﻥ ﻇﻬﺮ ﻟﻪ ﺑﻌﺪ ﺃﻥ ﺣﺒﺴﻪ‪ :‬ﺃﻧﻪ ﻣﻌﺪﻡ ﻓﻘﻴﺮ ﻻ ﻳﺮﺟﻊ ﺇﻟﻰ ﺷﺊ‪ ،‬ﻭﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﺨﺮﻭﺝ ﻣﻤﺎ ﺃﻗﺮ ﺑﻪ‪ ،‬ﺧﻠﻰ ﺳﺒﻴﻠﻪ‪ ،‬ﻭﺃﻣﺮﻩ‪ :‬ﺃﻥ ﻳﺘﺤﻤﻞ ﺣﻖ‬
‫ﺧﺼﻤﻪ‪ ،‬ﻭﻳﺴﻌﻰ ﻓﻲ ﺍﻟﺨﺮﻭﺝ ﻣﻤﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﻥ ﺍﺭﺗﺎﺏ ﺍﻟﺤﺎﻛﻢ ﺑﻜﻼﻡ ﺍﻟﻤﻘﺮ‪ ،‬ﻭﺷﻚ ﻓﻲ ﺻﺤﺔ ﻋﻘﻠﻪ‪ ،‬ﺃﻭ‬
‫ﺍﺧﺘﻴﺎﺭﻩ ﻟﻼﻗﺮﺍﺭ‪ ،‬ﺗﻮﻗﻒ ﻋﻦ ﺍﻟﺤﻜﻢ ﻋﻠﻴﻪ‪ ،‬ﺣﺘﻰ ﻳﺴﺘﺒﺮﺉ ﺣﺎﻟﻪ‪.‬‬
‫ﻭﺇﻥ ﺃﻧﻜﺮ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﻣﺎ ﺍﺩﻋﺎﻩ ﺍﻟﻤﺪﻋﻲ‪ ،‬ﺳﺄﻟﻪ‪ :‬ﺃﻟﻚ ﺑﻴﻨﺔ ﻋﻠﻰ‬
‫ﺫﻟﻚ؟ ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻫﻲ ﺣﺎﺿﺮﺓ‪ ،‬ﻧﻈﺮ ﻓﻲ ﺑﻴﻨﺘﻪ‪ .‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪،‬‬
‫ﻏﻴﺮ ﺃﻧﻬﺎ ﻟﻴﺴﺖ ﺣﺎﺿﺮﺓ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﺣﻀﺮﻫﺎ‪ .‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺃﻗﺎﻣﻪ‪،‬‬
‫ﻭﻧﻈﺮ ﻓﻲ ﺣﻜﻢ ﻏﻴﺮﻩ ﺇﻟﻰ ﺃﻥ ﻳﺤﻀﺮ ﺍﻷﻭﻝ ﺑﻴﻨﺘﻪ‪ .‬ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﻤﺪﻋﻲ‪:‬‬
‫ﻟﺴﺖ ﺃﺗﻤﻜﻦ ﻣﻦ ﺇﺣﻀﺎﺭﻫﺎ‪ ،‬ﺟﻌﻞ ﻣﻌﻪ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻟﻴﺤﻀﺮ ﻓﻴﻪ‬
‫ﺑﻴﻨﺘﻪ‪ ،‬ﻭﻳﻜﻔﻞ ﺑﺨﺼﻤﻪ‪ .‬ﻓﺈﻥ ﺃﺣﻀﺮﻫﺎ‪ ،‬ﻧﻈﺮ ﻓﻴﻬﺎ‪ .‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﺤﻀﺮﻫﺎ ﻋﻨﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻷﺟﻞ‪ ،‬ﺧﺮﺝ ﺧﺼﻤﻪ ﻋﻦ ﺣﺪ ﺍﻟﻜﻔﺎﻟﺔ‪.‬‬
‫ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻻ ﺑﻴﻨﺔ ﻟﻲ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﻓﻤﺎ ﺗﺮﻳﺪ؟ ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﺗﺄﺧﺬ ﻟﻲ‬

‫)‪(٣٣٩‬‬
 ‫ﺑﺤﻘﻲ ﻣﻦ ﺧﺼﻤﻲ‪ ،‬ﻗﺎﻝ ﻟﻠﻤﻨﻜﺮ‪ :‬ﺃﺗﺤﻠﻒ ﻟﻪ؟ ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪،‬‬
‫ﺃﻗﺒﻞ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻗﺪ ﺳﻤﻌﺖ‪ ،‬ﺃﻓﺘﺮﻳﺪ ﻳﻤﻴﻨﻪ؟‬
‫ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﺃﻗﺎﻣﻬﻤﺎ‪ ،‬ﻭﻧﻈﺮ ﻓﻲ ﺣﻜﻢ ﻏﻴﺮﻫﻤﺎ‪ .‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪،‬‬
‫ﺃﺭﻳﺪ ﻳﻤﻴﻨﻪ‪ ،‬ﺭﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻓﻮﻋﻈﻪ ﻭﺧﻮﻓﻪ ﺑﺎﻟﻠﻪ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺍﻟﺨﺼﻢ‬
‫ﺑﺪﻋﻮﺍﻩ‪ ،‬ﺃﻟﺰﻣﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺤﻖ‪ .‬ﻭﺇﻥ ﺣﻠﻒ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﺇﻥ ﻧﻜﻞ ﻋﻦ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﺃﻟﺰﻣﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺧﺼﻤﻪ ﻣﻤﺎ ﺍﺩﻋﺎﻩ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﺍﻟﻤﻨﻜﺮ ﻋﻨﺪ ﺗﻮﺟﻪ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻴﻪ‪ " :‬ﻳﺤﻠﻒ ﻫﺬﺍ ﺍﻟﻤﺪﻋﻲ‬
‫ﻋﻠﻰ ﺻﺤﺔ ﺩﻋﻮﺍﻩ‪ ،‬ﻭﺃﻧﺎ ﺃﺩﻓﻊ ﺇﻟﻴﻪ ﻣﺎ ﺍﺩﻋﺎﻩ "‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻛﻢ ﻟﻠﻤﺪﻋﻲ‪:‬‬
‫ﺃﺗﺤﻠﻒ ﻋﻠﻰ ﺻﺤﺔ ﺩﻋﻮﺍﻙ؟ ﻓﺈﻥ ﺣﻠﻒ‪ ،‬ﺃﻟﺰﻡ ﺧﺼﻤﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻴﻪ‬
‫ﻣﻤﺎ ﺣﻠﻒ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﺃﺑﻰ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﺑﻄﻠﺖ ﺩﻋﻮﺍﻩ‪.‬‬
‫ﻭﺇﻥ ﺃﻗﺎﻡ ﺍﻟﻤﺪﻋﻲ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ‪ :‬ﺃﻧﻪ ﻗﺪ ﺧﺮﺝ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﺣﻘﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ ﻗﺪ ﻭﻓﺎﻩ ﺍﻟﺤﻖ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﺑﻴﻨﺔ‪،‬‬
‫ﻭﻃﺎﻟﺐ ﺻﺎﺣﺐ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻥ ﻳﺤﻠﻒ ﺑﺄﻧﻪ‪ :‬ﻣﺎ ﺍﺳﺘﻮﻓﻰ ﺫﻟﻚ ﺍﻟﺤﻖ‬
‫ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﻣﻦ ﺫﻟﻚ ﺧﺼﻤﻪ‪ ،‬ﻭﺃﺑﻰ ﺃﻥ ﻳﺤﻠﻒ‬
‫ﺃﻧﻪ‪ :‬ﻟﻢ ﻳﺄﺧﺬ ﺣﻘﻪ‪ ،‬ﺑﻄﻞ ﺣﻘﻪ‪.‬‬
‫ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﻤﺪﻋﻲ‪ :‬ﻟﻴﺲ ﻣﻌﻲ ﺑﻴﻨﺔ‪ ،‬ﻭﻃﻠﺐ ﻣﻦ ﺧﺼﻤﻪ ﺍﻟﻴﻤﻴﻦ‪،‬‬
‫ﻓﺤﻠﻔﻪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﺛﻢ ﺃﻗﺎﻡ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺻﺤﺔ ﻣﺎ ﻛﺎﻥ ﻳﺪﻋﻴﻪ‪،‬‬
‫ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺑﻴﻨﺘﻪ‪ ،‬ﻭﺃﺑﻄﻠﺖ‪.‬‬
‫ﻭﺇﻥ ﺍﻋﺘﺮﻑ ﺍﻟﻤﻨﻜﺮ ﺑﻌﺪ ﻳﻤﻴﻨﻪ ﺑﺎﻟﻠﻪ ﺑﺪﻋﻮﻯ ﺧﺼﻤﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻧﺪﻡ‬
‫ﻋﻠﻰ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻟﺰﻣﻪ ﺍﻟﺤﻖ ﻭﺍﻟﺨﺮﻭﺝ ﻣﻨﻪ ﺇﻟﻰ ﺧﺼﻤﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺨﺮﺝ‬

‫)‪(٣٤٠‬‬
 ‫ﺇﻟﻴﻪ ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺣﺒﺴﻪ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺇﻋﺴﺎﺭﺍ‪ ،‬ﻛﺸﻒ ﻋﻦ ﺣﺎﻟﻪ‪ :‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ‪ ،‬ﺃﻧﻈﺮ ﻭﻟﻢ ﻳﺤﺒﺲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﺃﻟﺰﻡ‬
‫ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺧﺼﻤﻪ ﻣﻦ ﺣﻘﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺑﺪﺃ ﺍﻟﺨﺼﻢ ﺑﺎﻟﻴﻤﻴﻦ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺤﻠﻔﻪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻟﻢ‬
‫ﻳﺒﺮﺀﻩ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻜﻠﻔﺎ‪.‬‬
‫ﻭﺇﻥ ﺃﻗﺮ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺑﻤﺎ ﺍﺩﻋﺎﻩ ﺧﺼﻤﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﺭﻳﺪ ﺃﻥ‬
‫ﻳﻨﻈﺮﻧﻲ ﺣﺘﻰ ﺃﺗﻤﺤﻠﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻛﻢ ﻟﺨﺼﻤﻪ‪ :‬ﻣﺎ ﻋﻨﺪﻙ ﻓﻴﻤﺎ ﻳﻘﻮﻝ؟‬
‫ﻓﺈﻥ ﺳﻜﺖ‪ ،‬ﻭﻟﻢ ﻳﺠﺐ ﺑﺸﺊ‪ ،‬ﺗﻮﻗﻒ ﻋﻠﻴﻪ ﺍﻟﻘﺎﺿﻲ ﻫﻨﻴﻬﺔ‪ ،‬ﺛﻢ‬
‫ﻗﺎﻝ ﻟﻪ‪ :‬ﻗﻞ‪ :‬ﻣﺎ ﻋﻨﺪﻙ؟ ﻓﺈﻥ ﻟﻢ ﻳﻘﻞ ﺷﻴﺌﺎ‪ ،‬ﺃﻗﺎﻣﻪ‪ ،‬ﻭﻧﻈﺮ ﻓﻲ ﺃﻣﺮ‬
‫ﻏﻴﺮﻩ‪ .‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺃﻧﻈﺮﻩ‪ ،‬ﻓﺬﺍﻙ ﻟﻪ‪ .‬ﻭﺇﻥ ﺃﺑﻰ ﻟﻢ ﻳﻜﻦ ﻟﻠﺤﺎﻛﻢ ﺃﻥ‬
‫ﻳﺸﻔﻊ ﺇﻟﻴﻪ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺸﻴﺮ ﻋﻠﻴﻪ ﺑﺎﻻﻧﻈﺎﺭ ﻭﻻ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻜﻦ ﻳﺒﺖ‬
‫ﺍﻟﺤﻜﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﺑﻤﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﺇﻥ ﻇﻬﺮ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﺍﻟﻤﻘﺮ ﻋﺒﺪ ﺃﻭ ﻣﺤﺠﻮﺭ ﻋﻠﻴﻪ ﻟﺴﻔﻪ‪ ،‬ﺃﺑﻄﻞ‬
‫ﺇﻗﺮﺍﺭﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺗﺒﻴﻨﻪ ﻟﺬﻟﻚ ﺑﻌﺪ ﺩﻓﻌﻪ ﻣﺎ ﺃﻗﺮ ﺑﻪ ﺇﻟﻰ ﺧﺼﻤﻪ‪ ،‬ﺃﻟﺰﻡ‬
‫ﺍﻵﺧﺬ ﻟﻪ ﺭﺩﻩ‪ ،‬ﻭﺗﻘﺪﻡ ﺑﺤﻔﻈﻪ ﻋﻠﻰ ﺍﻟﻤﺤﺠﻮﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺮﺩ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﻣﻮﻟﻰ ﺍﻟﻤﻘﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻗﺮ ﺍﻧﺴﺎﻥ ﻟﻐﻴﺮﻩ ﺑﻤﺎﻝ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻓﺴﺄﻝ ﺍﻟﻤﻘﺮ ﻟﻪ‬
‫ﺍﻟﺤﺎﻛﻢ ﺃﻥ ﻳﺜﺒﺖ ﺇﻗﺮﺍﺭﻩ ﻋﻨﺪﻩ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻋﺎﺭﻓﺎ ﺑﺎﻟﻤﻘﺮ ﺑﻌﻴﻨﻪ ﻭﺍﺳﻤﻪ ﻭﻧﺴﺒﻪ ﺃﻭ ﻳﺄﺗﻲ ﺍﻟﻤﻘﺮ ﻟﻪ ﺑﻴﻨﺔ ﻋﺎﺩﻟﺔ ﻋﻠﻰ‬
‫ﺃﻥ ﺍﻟﺬﻱ ﺃﻗﺮ ﻫﻮ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﺑﻌﻴﻨﻪ ﻭﺍﺳﻤﻪ ﻭﻧﺴﺒﻪ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺄﻣﻦ‬

‫)‪(٣٤١‬‬
 ‫ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﺴﺎﻥ ﻗﺪ ﺗﻮﺍﻃﻴﺎ ﻋﻠﻰ ﺍﻧﺘﺤﺎﻝ ﺍﺳﻢ ﺍﻧﺴﺎﻥ ﻏﺎﺋﺐ ﻭﺍﺳﻢ‬
‫ﺃﺑﻴﻪ ﻭﺍﻻﻧﺘﺴﺎﺏ ﺇﻟﻰ ﺁﺑﺎﺋﻪ‪ ،‬ﻟﻴﻘﺮ ﺃﺣﺪﻫﻤﺎ ﻟﺼﺎﺣﺒﻪ ﺑﻤﺎ ﻟﻴﺲ ﻟﻪ‬
‫ﺃﺻﻞ‪ .‬ﻓﺈﺫﺍ ﺃﺛﺒﺖ ﺍﻟﺤﺎﻛﻢ ﻋﻠﻰ ﺫﻟﻚ ﻋﻠﻰ ﻏﻴﺮ ﺑﺼﻴﺮﺓ‪ ،‬ﻛﺎﻥ ﻣﺨﻄﺌﺎ‬
‫ﻣﻐﺮﺭﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺩﻋﻰ ﺍﻧﺴﺎﻥ ﻋﻠﻰ ﺃﺧﺮﺱ ﺷﻴﺌﺎ‪ ،‬ﺗﻮﺻﻞ ﺍﻟﺤﺎﻛﻢ ﺇﻟﻰ‬
‫ﺇﻓﻬﺎﻣﻪ ﺍﻟﺪﻋﻮﻯ ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﻋﻨﺪﻩ ﻓﻴﻬﺎ ﻣﻦ ﺇﻗﺮﺍﺭ ﺃﻭ ﺇﻧﻜﺎﺭ‪ .‬ﻓﺈﻥ ﺃﻗﺮ‬
‫ﺑﺎﻹﺷﺎﺭﺓ‪ ،‬ﺃﻭ ﺃﻧﻜﺮ‪ ،‬ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺘﺴﺎﻛﺖ ﻋﻦ‬
‫ﺧﺼﻤﻪ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻌﺎﻧﺪ ﺑﺎﻟﺴﻜﻮﺕ‪،‬‬
‫ﺃﻣﺮ ﺑﺤﺒﺴﻪ ﺣﺘﻰ ﻳﻘﺮ ﺃﻭ ﻳﻨﻜﺮ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻌﻔﻮ ﺍﻟﺨﺼﻢ ﻋﻦ ﺣﻘﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻗﺮ ﺑﺸﺊ‪ ،‬ﻭﻟﻢ ﻳﺒﻴﻨﻪ‪ ،‬ﻛﺄﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻟﻪ ﻋﻠﻲ ﺷﺊ‪،‬‬
‫ﻭﻻ ﻳﺬﻛﺮ ﻣﺎ ﻫﻮ‪ ،‬ﺃﻟﺰﻣﻪ ﺍﻟﺤﺎﻛﻢ ﺑﻴﺎﻥ ﻣﺎ ﺃﻗﺮ ﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‬
‫ﺣﺒﺴﻪ ﺣﺘﻰ ﻳﺒﻴﻦ‪.‬‬
‫ﺑﺎﺏ ﺳﻤﺎﻉ ﺍﻟﺒﻴﻨﺎﺕ ﻭﻛﻴﻔﻴﺔ ﺍﻟﺤﻜﻢ ﺑﻬﺎ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﻋﺔ‬
‫ﺇﺫﺍ ﺷﻬﺪ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﺷﺎﻫﺪﺍﻥ‪ ،‬ﻭﻛﺎﻧﺎ ﻋﺪﻟﻴﻦ‪ ،‬ﻭﺷﻬﺪﺍ ﻓﻲ‬
‫ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﻋﻠﻰ ﻭﺟﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻭﺍﻓﻖ ﺷﻬﺎﺩﺗﻬﻤﺎ ﻟﺪﻋﻮﻯ ﺍﻟﻤﺪﻋﻲ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﺤﺎﻛﻢ ﺍﻟﺤﻜﻢ ﺑﺸﻬﺎﺩﺗﻬﻤﺎ‪ .‬ﻭﺇﺫﺍ ﺷﻬﺪ ﻋﻨﺪﻩ ﻣﻦ ﻻ‬
‫ﻳﻌﺮﻓﻬﻤﺎ ﺑﻌﺪﺍﻟﺔ ﻭﻻ ﺟﺮﺡ‪ ،‬ﺳﻤﻊ ﺷﻬﺎﺩﺗﻬﻤﺎ‪ ،‬ﻭﺃﺛﺒﺘﻬﺎ ﻋﻨﺪﻩ‪ ،‬ﺛﻢ‬
‫ﺍﺳﺘﻜﺸﻒ ﺃﺣﻮﺍﻟﻬﻤﺎ ﻭﺃﺛﺒﺘﻬﻤﺎ‪ .‬ﻓﺈﻥ ﻭﺟﺪﻫﻤﺎ ﻣﺮﺿﻴﻴﻦ ﺟﺎﺋﺰﻱ‬
‫ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺣﻜﻢ ﺑﺸﻬﺎﺩﺗﻬﻤﺎ‪ .‬ﻭﺇﻥ ﻭﺟﺪﻫﻤﺎ ﻋﻠﻰ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻃﺮﺡ‬

‫)‪(٣٤٢‬‬
 ‫ﺷﻬﺎﺩﺗﻬﻤﺎ‪ .‬ﻭﺇﺫﺍ ﺷﻬﺪ ﻋﻨﺪﻩ ﻣﻦ ﻳﺘﺘﻌﺘﻊ ﻓﻲ ﺷﻬﺎﺩﺗﻪ ﺃﻭ ﻳﺘﻠﻌﺜﻢ‪ ،‬ﻓﻼ‬
‫ﻳﺴﺪﺩﻩ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ ﺃﺣﺪﺍ ﻳﻠﻘﻨﻪ‪ ،‬ﺑﻞ ﻳﺘﻤﻬﻞ ﺣﺘﻰ ﻳﻔﺮﻍ ﻣﻦ‬
‫ﺷﻬﺎﺩﺗﻪ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻍ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺷﻬﺎﺩﺗﻪ ﻣﻮﺍﻓﻘﺔ ﻟﻠﺪﻋﻮﻯ‪ ،‬ﻗﺒﻠﻬﺎ‪،‬‬
‫ﻭﺇﻻ ﻃﺮﺣﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﺍﻻﺣﺘﻴﺎﻁ ﻭﺍﻷﺧﺬ ﺑﺎﻟﺤﺰﻡ ﻓﻲ ﻗﺒﻮﻝ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻳﻨﺒﻐﻲ‬
‫ﻟﻪ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﻳﺴﺘﺪﻋﻲ ﻭﺍﺣﺪﺍ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻳﺴﻤﻊ‬
‫ﺷﻬﺎﺩﺗﻪ‪ ،‬ﻭﻳﺜﺒﺘﻬﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﻳﻘﻴﻤﻪ‪ ،‬ﻭﻳﺤﻀﺮ ﺍﻵﺧﺮ‪ ،‬ﻓﻴﺴﻤﻊ‬
‫ﺷﻬﺎﺩﺗﻪ ﻭﻳﺜﺒﺘﻬﺎ‪ ،‬ﺛﻢ ﻳﻘﺎﺑﻞ ﺑﻴﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ .‬ﻓﺈﻥ ﺍﺗﻔﻘﺖ‪ ،‬ﻗﺎﺑﻠﻬﺎ‬
‫ﻣﻊ ﺩﻋﻮﻯ ﺍﻟﻤﺪﻋﻲ‪ :‬ﻓﺈﻥ ﻭﺍﻓﻘﺘﻬﺎ‪ ،‬ﺣﻜﻢ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ‬
‫ﻃﺮﺣﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺗﻔﻘﺖ‪ ،‬ﻏﻴﺮ ﺃﻧﻬﺎ ﻟﻢ‬
‫ﺗﻮﺍﻓﻖ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻃﺮﺣﻬﺎ ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻢ ﻳﻌﻤﻞ ﺑﻬﺎ‪ .‬ﻭﻫﺬﺍ ﺣﻜﻢ ﺳﺎﺋﺮ‬
‫ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺤﻘﻮﻕ ﻣﻦ ﺍﻟﺪﻳﻮﻥ ﻭﺍﻷﻣﻼﻙ ﻭﺍﻟﻌﻘﻮﺩ ﻭﺍﻟﺪﻣﺎﺀ‬
‫ﻭﺍﻟﻔﺮﻭﺝ ﻭﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﺸﺠﺎﺝ‪ .‬ﻓﺈﻥ ﺍﻷﺣﻮﻁ ﻓﻴﻬﺎ ﺃﺟﻤﻊ ﺃﻥ ﻳﻔﺮﻕ‬
‫ﺑﻴﻦ ﺍﻟﺸﻬﻮﺩ‪ .‬ﻭﺇﻥ ﺟﻤﻊ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺳﻤﻊ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻣﻤﺎ‬
‫ﻳﻮﺟﺐ ﺭﺩ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﻻ ﻣﻮﺟﺒﺎ ﻟﻠﺤﻜﻢ ﺑﺨﻼﻓﻬﺎ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻷﺣﻮﻁ‬
‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺷﻬﺪ ﻋﻨﺪﻩ ﺷﺎﻫﺪﺍﻥ ﻋﺪﻻﻥ ﻋﻠﻰ‪ :‬ﺃﻥ ﺣﻘﺎ ﻣﺎ ﻟﺰﻳﺪ‪ ،‬ﻭﺟﺎﺀ‬
‫ﺁﺧﺮﺍﻥ ﻓﺸﻬﺪﺍ‪ :‬ﺃﻥ ﺫﻟﻚ ﺍﻟﺤﻖ ﻟﻌﻤﺮﻭ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺃﻳﺪﻳﻬﻤﺎ‬
‫ﺧﺎﺭﺟﺘﻴﻦ ﻣﻨﻪ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻜﻢ ﻷﻋﺪﻟﻬﻤﺎ ﺷﻬﻮﺩﺍ‪.‬‬
‫ﻓﺈﻥ ﺗﺴﺎﻭﻳﺎ ﻓﻲ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻷﻛﺜﺮﻫﻤﺎ ﺷﻬﻮﺩﺍ ﻣﻊ ﻳﻤﻴﻨﻪ‬

‫)‪(٣٤٣‬‬
 ‫ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺃﻥ ﺍﻟﺤﻖ ﻟﻪ‪ .‬ﻓﺈﻥ ﺗﺴﺎﻭﻳﺎ ﻓﻲ ﺍﻟﻌﺪﺩ‪ ،‬ﺃﻗﺮﻉ ﺑﻴﻨﻬﻢ‪ :‬ﻓﻤﻦ‬
‫ﺧﺮﺝ ﻋﻠﻴﻪ‪ ،‬ﺣﻠﻒ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻟﻪ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﻣﻦ ﺧﺮﺝ ﺍﺳﻤﻪ ﻓﻲ‬
‫ﺍﻟﻘﺮﻋﺔ ﻣﻦ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﺣﻠﻒ ﺍﻵﺧﺮ ﻭﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻟﻪ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻌﺎ‬
‫ﺟﻤﻴﻌﺎ ﻣﻦ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻖ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻣﻊ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﺪ ﻣﺘﺼﺮﻓﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺒﻴﻨﺔ‬
‫ﺗﺸﻬﺪ ﺑﺄﻥ ﺍﻟﺤﻖ ﻣﻠﻚ ﻟﻪ ﻓﻘﻂ‪ ،‬ﻭﺗﺸﻬﺪ ﻟﻶﺧﺮ ﺑﺎﻟﻤﻠﻚ ﺃﻳﻀﺎ‪،‬‬
‫ﺍﻧﺘﺰﻉ ﺍﻟﺤﻖ ﻣﻦ ﺍﻟﻴﺪ ﺍﻟﻤﺘﺼﺮﻓﺔ‪ ،‬ﻭﺃﻋﻄﻲ ﺍﻟﻴﺪ ﺍﻟﺨﺎﺭﺟﺔ‪ .‬ﻭﺇﻥ‬
‫ﺷﻬﺪﺕ ﺍﻟﺒﻴﻨﺔ ﻟﻠﻴﺪ ﺍﻟﻤﺘﺼﺮﻓﺔ‪ ،‬ﺑﺴﺒﺐ ﺍﻟﻤﻠﻚ ﻣﻦ ﺑﻴﻊ ﺃﻭ ﻫﺒﺔ ﺃﻭ‬
‫ﻣﻌﺎﻭﺿﺔ‪ ،‬ﻛﺎﻧﺖ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻴﺪ ﺍﻟﺨﺎﺭﺟﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﺷﻬﺪ ﻧﻔﺴﺎﻥ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ :‬ﺃﻧﻬﺎ ﺯﻭﺟﺔ ﻟﺰﻳﺪ‪ ،‬ﻭﺟﺎﺀ ﺁﺧﺮﺍﻥ‬
‫ﻓﺸﻬﺪﺍ‪ :‬ﺃﻧﻬﺎ ﺯﻭﺟﺔ ﻋﻤﺮﻭ‪ ،‬ﺣﻜﻢ ﻷﻋﺪﻟﻬﻤﺎ ﺷﻬﻮﺩﺍ‪ .‬ﻓﺈﻥ ﺗﺴﺎﻭﻳﺎ ﻓﻲ‬
‫ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﺃﻗﺮﻉ ﺑﻴﻨﻬﻤﺎ‪ :‬ﻓﻤﻦ ﺧﺮﺝ ﺍﺳﻤﻪ‪ ،‬ﻛﺎﻧﺖ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺃﺣﻖ ﺑﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻧﺖ ﺟﺎﺭﻳﺔ ﻣﻊ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ‪ ،‬ﻓﺎﺩﻋﻰ ﺍﻟﺮﺟﻞ ﺃﻧﻬﺎ‬
‫ﻣﻤﻠﻮﻛﺘﻪ‪ ،‬ﻭﺍﺩﻋﺖ ﺍﻟﻤﺮﺃﺓ ﺃﻧﻬﺎ ﺑﻨﺘﻬﺎ‪ ،‬ﻭﻫﻲ ﺣﺮﺓ‪ ،‬ﻭﺃﻧﻜﺮﺕ‬
‫ﺍﻟﺠﺎﺭﻳﺔ ﺍﻟﺪﻋﻮﻳﻴﻦ ﺟﻤﻴﻌﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺠﺎﺭﻳﺔ‬
‫ﻣﻤﻠﻮﻛﺘﻪ ﻭﻟﻢ ﻳﻌﺘﻘﻬﺎ‪ .‬ﻓﺈﻥ ﺃﻗﺎﻡ ﺑﻴﻨﺔ ﺑﺬﻟﻚ‪ ،‬ﺳﻠﻤﺖ ﺇﻟﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﻥ ﺃﻗﺮﺕ ﺍﻟﺠﺎﺭﻳﺔ ﺑﺄﻧﻬﺎ ﻣﻤﻠﻮﻛﺘﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺑﺎﻟﻐﺔ‪ ،‬ﺳﻠﻤﺖ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻘﻢ ﺑﻴﻨﺔ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻫﻲ ﺑﺎﻟﻐﺔ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﺑﺎﻟﻐﺔ ﻏﻴﺮ ﺃﻧﻬﺎ‬
‫ﻻ ﺗﻘﺮ‪ ،‬ﺍﻧﺘﺰﻋﺖ ﻣﻦ ﻳﺪﻩ‪ .‬ﻓﺈﻥ ﺃﻗﺎﻣﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺒﻴﻨﺔ‪ :‬ﺃﻧﻬﺎ ﺍﺑﻨﺘﻬﺎ‪،‬‬

‫)‪(٣٤٤‬‬
 ‫ﺳﻠﻤﺖ ﺇﻟﻴﻬﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻟﻬﺎ ﺑﻴﻨﺔ‪ ،‬ﺗﺮﻛﺖ ﺍﻟﺠﺎﺭﻳﺔ ﺗﻤﻀﻲ‬
‫ﺣﻴﺚ ﺷﺎﺀﺕ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻧﺖ ﺟﺎﺭﻳﺔ ﺑﻴﻦ ﺷﺮﻛﺎﺀ‪ ،‬ﻓﻮﻃﺌﻮﻫﺎ ﻛﻠﻬﻢ ﻓﻲ ﻃﻬﺮ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﺣﻤﻠﺖ ﻭﻭﻟﺪﺕ‪ ،‬ﻓﺎﺩﻋﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﺍﻟﻮﻟﺪ ﻟﻪ‬
‫ﺃﻗﺮﻉ ﺑﻴﻨﻬﻢ‪ :‬ﻓﻤﻦ ﺧﺮﺝ ﺍﺳﻤﻪ‪ ،‬ﺃﻟﺤﻖ ﺍﻟﻮﻟﺪ ﺑﻪ‪ ،‬ﻭﻏﺮﻡ ﻟﻠﺒﺎﻗﻴﻦ‬
‫ﻗﻴﻤﺔ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻟﻬﻢ ﻣﻦ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻭﺭﺩ ﻣﻊ ﺫﻟﻚ ﺃﻳﻀﺎ ﺛﻤﻦ‬
‫ﺍﻟﺠﺎﺭﻳﺔ ﻋﻠﻰ ﻗﺪﺭ ﺣﺼﺼﻬﻢ‪.‬‬
‫ﻭﻣﺘﻰ ﺳﻘﻂ ﺑﻴﺖ ﻋﻠﻰ ﻗﻮﻡ‪ ،‬ﻓﻤﺎﺗﻮﺍ‪ ،‬ﻭﺑﻘﻲ ﻣﻨﻬﻢ ﺻﺒﻴﺎﻥ‪،‬‬
‫ﺃﺣﺪﻫﻤﺎ ﻣﻤﻠﻮﻙ ﻭﺍﻵﺧﺮ ﺣﺮ‪ ،‬ﻭﺍﻟﻤﻤﻠﻮﻙ ﻋﺒﺪ ﻟﺬﻟﻚ ﺍﻟﺤﺮ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺘﻤﻴﺰ ﺃﺣﺪﻫﻤﺎ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﺃﻗﺮﻉ ﺑﻴﻨﻬﻤﺎ‪ :‬ﻓﻤﻦ ﺧﺮﺝ ﺍﺳﻤﻪ‪ ،‬ﻓﻬﻮ‬
‫ﺍﻟﺤﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﻵﺧﺮ ﻣﻤﻠﻮﻛﺎ ﻟﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺃﻭﻝ ﻣﻤﻠﻮﻙ ﺃﻣﻠﻜﻪ ﻓﻬﻮ ﺣﺮ‪ ،‬ﻭﺟﻌﻞ ﺫﻟﻚ‬
‫ﻧﺬﺭﺍ‪ ،‬ﺛﻢ ﻣﻠﻚ ﺟﻤﺎﻋﺔ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﺃﻗﺮﻉ ﺑﻴﻨﻬﻢ‪ :‬ﻓﻤﻦ ﺧﺮﺝ‬
‫ﺍﺳﻤﻪ‪ ،‬ﺃﻋﺘﻖ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻧﺴﺎﻥ ﺑﻌﺘﻖ ﺛﻠﺚ ﻋﺒﻴﺪﻩ‪ ،‬ﻭﻟﻢ ﻳﻌﻴﻨﻬﻢ‪ ،‬ﺃﻗﺮﻉ‬
‫ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺃﻋﺘﻖ ﻣﻦ ﺧﺮﺝ ﺍﺳﻤﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻟﺪ ﻣﻮﻟﻮﺩ ﻟﻴﺲ ﻟﻪ ﻣﺎ ﻟﻠﺮﺟﺎﻝ ﻭﻻ ﻣﺎ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﺃﻗﺮﻉ ﻋﻠﻴﻪ‪:‬‬
‫ﻓﺈﻥ ﺧﺮﺝ ﺳﻬﻢ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺃﻟﺤﻖ ﺑﻬﻢ‪ ،‬ﻭﻭﺭﺙ ﻣﻴﺮﺍﺛﻬﻢ‪ ،‬ﻭﺇﻥ ﺧﺮﺝ‬
‫ﺳﻬﻢ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺃﻟﺤﻖ ﺑﻬﻦ‪ ،‬ﻭﻭﺭﺙ ﻣﻴﺮﺍﺛﻬﻦ‪.‬‬
‫ﻭﻛﻞ ﺃﻣﺮ ﻣﺸﻜﻞ ﻣﺠﻬﻮﻝ ﻳﺸﺘﺒﻪ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ‬

‫)‪(٣٤٥‬‬
 ‫ﺗﺴﺘﻌﻤﻞ ﻓﻴﻪ ﺍﻟﻘﺮﻋﺔ‪ ،‬ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﻣﻮﺳﻰ‪ ،‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻋﻦ ﻏﻴﺮﻩ ﻣﻦ ﺁﺑﺎﺋﻪ ﻭﺃﺑﻨﺎﺋﻪ ﻣﻦ ﻗﻮﻟﻬﻢ‪ " :‬ﻛﻞ ﻣﺠﻬﻮﻝ‬
‫ﻓﻔﻴﻪ ﺍﻟﻘﺮﻋﺔ "‪ .‬ﻗﻠﺖ ﻟﻪ‪ " :‬ﺇﻥ ﺍﻟﻘﺮﻋﺔ ﺗﺨﻄﺄ ﻭﺗﺼﻴﺐ! "‬
‫ﻓﻘﺎﻝ‪ " :‬ﻛﻞ ﻣﺎ ﺣﻜﻢ ﺍﻟﻠﻪ ﺑﻪ‪ ،‬ﻓﻠﻴﺲ ﺑﻤﺨﻄﺄ "‪.‬‬
‫ﻭﻗﺪ ﺑﻴﻨﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻣﺎ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻴﻪ‪،‬‬
‫ﻭﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻔﺮﻕ‬
‫ﺑﻴﻨﻬﻢ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻳﺆﺧﺬ ﺑﺄﻭﻝ ﻗﻮﻟﻬﻢ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﺑﺜﺎﻧﻴﻪ‪ .‬ﻭﻣﺘﻰ‬
‫ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺷﺊ ﻣﻦ ﺃﻗﻮﺍﻟﻬﻢ ﻭﻻ ﻳﻌﺘﺪ ﺃﻳﻀﺎ ﺑﺸﺊ‬
‫ﻣﻦ ﺃﻗﻮﺍﻟﻬﻢ ﺍﻟﺘﻲ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻷﻭﻟﺔ‪.‬‬
‫ﺑﺎﺏ ﻛﻴﻔﻴﺔ ﺍﻻﺳﺘﺤﻼﻑ‬
‫ﻗﺪ ﺑﻴﻨﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ﻣﺎ ﻳﺠﻮﺯ ﺃﻥ ﻳﺤﻠﻒ ﺍﻹﻧﺴﺎﻥ‬
‫ﺑﻪ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻣﺎ ﺇﺫﺍ ﺣﻠﻒ ﺑﻪ ﻛﺎﻥ ﺣﺎﻟﻔﺎ‪ ،‬ﻭﻣﺎ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﺤﺎﻛﻢ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤﻠﻒ ﺍﻟﺨﺼﻢ ﺃﻥ ﻳﺨﻮﻓﻪ ﺑﺎﻟﻠﻪ‬
‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻳﺬﻛﺮﻩ ﺍﻟﻌﻘﺎﺏ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻘﻪ ﻋﻠﻰ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻜﺎﺫﺑﺔ ﻭﺍﻟﻮﻋﻴﺪ‬
‫ﻋﻠﻴﻬﺎ‪ .‬ﻓﺈﻥ ﺃﻧﺠﻊ ﺫﻟﻚ‪ ،‬ﻭﺭﺍﺟﻊ ﺍﻟﺤﻖ‪ ،‬ﺣﻜﻢ ﺑﻤﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺤﺎﻝ‬
‫ﻣﻤﺎ ﻳﻮﺟﺒﻪ ﺍﻟﺸﺮﻉ‪ .‬ﻭﺇﻥ ﺃﻗﺎﻡ ﻋﻠﻰ ﺍﻻﻧﻜﺎﺭ ﻭﺍﻟﻴﻤﻴﻦ‪ ،‬ﺍﺳﺘﺤﻠﻔﻪ ﺑﺎﻟﻠﻪ‬
‫ﺗﻌﺎﻟﻰ ﻻ ﻏﻴﺮ‪ ،‬ﺃﻭ ﺑﺸﺊ ﻣﻦ ﺃﺳﻤﺎﺋﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺤﻠﻒ ﺑﻐﻴﺮ ﺃﺳﻤﺎﺀ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺑﺸﺊ ﻣﻦ ﺟﻤﻴﻊ‬
‫ﺍﻟﻤﻮﺟﻮﺩﺍﺕ‪ :‬ﻻ ﺑﺎﻟﻜﺘﺐ ﺍﻟﻤﻨﺰﻟﺔ ﻭﻻ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﻤﺸﺮﻓﺔ ﻭﻻ ﺍﻟﺮﺳﻞ‬

‫)‪(٣٤٦‬‬
 ‫ﺍﻟﻤﻌﻈﻤﺔ ﻭﻻ ﺍﻷﺋﻤﺔ ﺍﻟﻤﻨﺘﺠﺒﺔ‪ .‬ﻓﺈﻥ ﺍﻟﻴﻤﻴﻦ ﺑﺠﻤﻴﻊ ﺫﻟﻚ ﺑﺪﻋﺔ ﻓﻲ‬
‫ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻻ ﻳﺤﻠﻒ ﺑﺎﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻻ ﻣﻦ ﺭﺳﻠﻪ ﻭﻻ‬
‫ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﻻ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﻻ ﺑﺎﻟﻜﻔﺮ ﻭﻻ ﺑﺎﻟﻌﺘﻖ ﻭﻻ ﺑﺎﻟﻄﻼﻕ‪ .‬ﻓﺈﻥ‬
‫ﺫﻟﻚ ﻛﻠﻪ ﻏﻴﺮ ﺟﺎﺋﺰ‪.‬‬
‫ﻭﺇﻥ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻗﻞ‪ " :‬ﻭﺍﻟﻠﻪ ﻣﺎ ﻟﻪ ﻗﺒﻠﻲ ﺣﻖ "‪،‬‬
‫ﻛﺎﻥ ﻛﺎﻓﻴﺎ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻟﺮﺩﻉ ﻭﺍﻻﺭﻫﺎﺏ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﻗﻞ‪:‬‬
‫" ﻭﺍﻟﻠﻪ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‪ ،‬ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻄﺎﻟﺐ ﺍﻟﻐﺎﻟﺐ‬
‫ﺍﻟﻀﺎﺭ ﺍﻟﻨﺎﻓﻊ ﺍﻟﻤﺪﺭﻙ ﺍﻟﻤﻬﻠﻚ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﻣﻦ ﺍﻟﺴﺮ ﻣﺎ ﻳﻌﻠﻤﻪ ﻣﻦ‬
‫ﺍﻟﻌﻼﻧﻴﺔ‪ ،‬ﻣﺎ ﻟﻬﺬﺍ ﺍﻟﻤﺪﻋﻲ ﻋﻠﻲ ﻣﺎ ﺍﺩﻋﺎﻩ‪ ،‬ﻭﻻ ﻟﻪ ﻗﺒﻠﻲ ﺣﻖ ﺑﺪﻋﻮﺍﻩ "‪.‬‬
‫ﻓﺈﺫﺍ ﺣﻠﻒ‪ ،‬ﻓﻘﺪ ﺑﺮﺋﺖ ﺫﻣﺘﻪ‪.‬‬
‫ﻭﺍﺳﺘﺤﻼﻑ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻳﻜﻮﻥ ﺃﻳﻀﺎ ﺑﺎﻟﻠﻪ ﺃﻭ ﺑﺸﺊ ﻣﻦ ﺃﺳﻤﺎﺋﻪ‬
‫ﻭﻳﺠﻮﺯ ﺃﻳﻀﺎ ﺃﻥ ﻳﺤﻠﻔﻮﺍ ﺑﻤﺎ ﻳﺮﻭﻥ ﻫﻢ ﺍﻻﺳﺘﺤﻼﻑ ﺑﻪ‪ .‬ﻭﻳﻜﻮﻥ‬
‫ﺍﻷﻣﺮ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ ﻭﻣﺎ ﻳﺮﺍﻩ ﺃﻧﻪ ﺃﺭﺩﻉ ﻟﻬﻢ ﻭﺃﻋﻈﻢ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺳﺘﺤﻼﻑ ﻓﻲ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﻤﻌﻈﻤﺔ ﻛﺎﻟﻘﺒﻠﺔ‬
‫ﺃﻭ ﻋﻨﺪ ﺍﻟﻤﻨﺒﺮ ﻭﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﺗﺮﻫﺐ ﻣﻦ ﺍﻟﺠﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻠﻒ ﺍﻷﺧﺮﺱ‪ ،‬ﺣﻠﻔﻪ ﺑﺎﻹﺷﺎﺭﺓ‬
‫ﻭﺑﺎﻻﻳﻤﺎﺀ ﺇﻟﻰ ﺃﺳﻤﺎﺀ ﺍﻟﻠﻪ‪ ،‬ﻭﺗﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﻠﻪ ﻓﻲ ﺍﻟﻤﺼﺤﻒ‬
‫ﻭﺗﻌﺮﻑ ﻳﻤﻴﻨﻪ ﻋﻠﻰ ﺍﻻﻧﻜﺎﺭ ﻛﻤﺎ ﻳﻌﺮﻑ ﺇﻗﺮﺍﺭﻩ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺤﻀﺮ‬
‫ﺍﻟﻤﺼﺤﻒ‪ ،‬ﻭﻛﺘﺐ ﺍﺳﻢ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻭﺿﻌﺖ ﻳﺪﻩ ﻋﻠﻴﻪ ﺃﻳﻀﺎ‪،‬‬
‫ﺟﺎﺯ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺤﻀﺮ ﻳﻤﻴﻨﻪ ﻣﻦ ﻟﻪ ﻋﺎﺩﺓ ﺑﻔﻬﻢ ﺃﻏﺮﺍﺿﻪ ﻭﺇﻳﻤﺎﺋﻪ‬

‫)‪(٣٤٧‬‬
 ‫ﻭﺇﺷﺎﺭﺍﺗﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ‪ :‬ﻳﻜﺘﺐ ﻧﺴﺨﺔ ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﻟﻮﺡ‪ ،‬ﺛﻢ‬
‫ﻳﻐﺴﻞ ﺫﻟﻚ ﺍﻟﻠﻮﺡ‪ ،‬ﻭﻳﺠﻤﻊ ﺫﻟﻚ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻳﺆﻣﺮ ﺑﺸﺮﺑﻪ‪ .‬ﻓﺈﻥ‬
‫ﺷﺮﺏ‪ ،‬ﻛﺎﻥ ﺣﺎﻟﻔﺎ‪ .‬ﻭﺇﻥ ﺍﻣﺘﻨﻊ ﻣﻦ ﺷﺮﺑﻪ‪ ،‬ﺃﻟﺰﻡ ﺍﻟﺤﻖ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻻ ﻳﺤﻠﻒ ﺃﺣﺪﺍ ﺇﻻ ﻓﻲ ﻣﺠﻠﺲ ﺍﻟﺤﻜﻢ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻦ ﺗﻮﺟﻬﺖ ﻋﻠﻴﻪ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻣﻨﻌﻪ ﻣﻦ ﺣﻀﻮﺭ ﺍﻟﻤﺠﻠﺲ‬
‫ﻣﺎﻧﻊ ﻣﻦ ﻣﺮﺽ ﺃﻭ ﻋﺠﺰ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺴﺘﺤﻠﻒ‬
‫ﻣﻦ ﻳﻨﻮﺏ ﻋﻨﻪ ﻓﻲ ﺍﻟﻤﻀﻲ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﺳﺘﺤﻼﻓﻪ ﻋﻠﻰ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺷﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻭﺟﺒﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﺍﺳﺘﺤﻠﻔﻬﺎ ﺍﻟﺤﺎﻛﻢ ﻓﻲ‬
‫ﻣﺠﻠﺲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻋﻈﻢ ﻋﻠﻴﻬﺎ ﺍﻷﻳﻤﺎﻥ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻟﻢ ﺗﺠﺮ‬
‫ﻟﻬﺎ ﻋﺎﺩﺓ ﺑﺎﻟﺨﺮﻭﺝ ﻋﻦ ﻣﻨﺰﻟﻬﺎ ﺇﻟﻰ ﻣﺠﻤﻊ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﻣﺮﻳﻀﺔ‬
‫ﺃﻭ ﺑﻬﺎ ﻋﻠﺔ ﺗﻤﻨﻌﻬﺎ ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﻣﺠﻠﺲ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﺃﻧﻔﺬ ﺍﻟﺤﺎﻛﻢ‬
‫ﺇﻟﻴﻬﺎ ﻣﻦ ﻳﻨﻈﺮ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺧﺼﻤﻬﺎ ﻣﻦ ﺛﻘﺎﺗﻪ ﻭﻋﺪﻭﻟﻪ‪ .‬ﻓﺈﻥ ﺗﻮﺟﻪ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﺍﺳﺘﺤﻠﻔﻬﺎ ﻓﻲ ﻣﻨﺰﻟﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻠﻔﻬﺎ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ‬
‫ﻣﺠﻤﻊ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﺇﻥ ﺗﻮﺟﻪ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻖ ﺃﻟﺰﻣﻬﺎ ﺍﻟﺨﺮﻭﺝ ﻣﻨﻪ ﻋﻠﻰ ﻣﺎ‬
‫ﻳﻘﺘﻀﻴﻪ ﺷﺮﻉ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻌﺖ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺣﺒﺴﻬﺎ‬
‫ﻛﻤﺎ ﺃﻥ ﻟﻪ ﺣﺒﺲ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﺟﺎﻣﻊ ﻓﻲ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﻷﺣﻜﺎﻡ‬
‫‪ - ١‬ﺭﻭﻯ ﺃﺑﻮ ﺷﻌﻴﺐ ﺍﻟﻤﺤﺎﻣﻠﻲ ﻋﻦ ﺍﻟﺮﻓﺎﻋﻲ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ‬

‫)‪(٣٤٨‬‬
 ‫ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻋﻦ ﺭﺟﻞ ﻳﺤﻔﺮ ﻟﻪ ﺑﺌﺮﺍ ﻋﺸﺮ ﻗﺎﻣﺎﺕ‬
‫ﺑﻌﺸﺮﺓ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﺤﻔﺮ ﻟﻪ ﻗﺎﻣﺔ‪ ،‬ﺛﻢ ﻋﺠﺰ‪ .‬ﻗﺎﻝ‪ :‬ﺗﻘﺴﻢ ﻋﺸﺮﺓ ﻋﻠﻰ‬
‫ﺧﻤﺴﺔ ﻭﺧﻤﺴﻴﻦ ﺟﺰﺃ‪ .‬ﻓﻤﺎ ﺃﺻﺎﺏ ﻭﺍﺣﺪﺍ ﻓﻬﻮ ﻟﻠﻘﻴﺎﻣﺔ ﺍﻷﻭﻟﻰ‪،‬‬
‫ﻭﺍﻻﺛﻨﻴﻦ ﻟﻼﺛﻨﻴﻦ‪ ،‬ﻭﺍﻟﺜﻼﺛﺔ ﻟﻠﺜﻼﺛﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺴﺎﺏ ﺇﻟﻰ‬
‫ﻋﺸﺮﺓ‪.‬‬
‫‪ - ٢‬ﻭﺭﻭﻯ ﺣﻤﺎﺩ ﺑﻦ ﻋﻴﺴﻰ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬
‫ﺃﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﺗﻲ ﺑﻌﺒﺪ ﻟﺬﻣﻲ ﻗﺪ ﺃﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺍﺫﻫﺒﻮﺍ‪ ،‬ﻓﺒﻴﻌﻮﻩ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺍﺩﻓﻌﻮﺍ ﺛﻤﻨﻪ ﺇﻟﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻻ‬
‫ﺗﻘﺮﻭﻩ ﻋﻨﺪﻩ‪.‬‬
‫‪ - ٣‬ﻭﺭﻭﻯ ﺣﺮﻳﺰ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻷﺑﻲ ﺟﻌﻔﺮ‬
‫ﻣﺤﻤﺪ ﻭﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ :‬ﺭﺟﻞ ﺩﻓﻊ ﺇﻟﻰ ﺭﺟﻞ ﺃﻟﻒ‬
‫ﺩﺭﻫﻢ‪ ،‬ﻓﺨﻠﻄﻬﺎ ﺑﻤﺎﻟﻪ‪ ،‬ﻭﻳﺘﺠﺮ ﺑﻬﺎ‪ .‬ﻓﻠﻤﺎ ﻃﻠﺒﻬﺎ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺫﻫﺐ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻛﺎﻥ ﻟﻐﻴﺮﻩ ﻣﻌﻪ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﻣﺎﻝ ﻛﺜﻴﺮ ﻟﻐﻴﺮ ﻭﺍﺣﺪ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﺻﻨﻊ ﺃﻭﻟﺌﻚ؟ ﻗﺎﻝ‪ :‬ﺃﺧﺬﻭﺍ ﺃﻣﻮﺍﻟﻬﻢ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﺑﻮ‬
‫ﺟﻌﻔﺮ ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺟﻤﻴﻌﺎ‪ :‬ﻳﺮﺟﻊ ﻋﻠﻴﻪ ﺑﻤﺎﻟﻪ‪،‬‬
‫ﻭﻳﺮﺟﻊ ﻫﻮ ﻋﻠﻰ ﺃﻭﻟﺌﻚ ﺑﻤﺎ ﺃﺧﺬﻭﺍ‪.‬‬
‫‪ - ٤‬ﻭﺭﻭﻯ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﻴﺴﻰ ﻗﺎﻝ‪:‬‬
‫ﻛﺘﺒﺖ ﺇﻟﻰ ﺃﺑﻲ ﺍﻟﺤﺴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ‪ :‬ﺍﻟﻤﺮﺃﺓ ﺗﻤﻮﺕ‬
‫ﻓﻴﺪﻋﻲ ﺃﺑﻮﻫﺎ ﺃﻧﻪ ﺃﻋﺎﺭﻫﺎ ﺑﻌﺾ ﻣﺎ ﻛﺎﻥ ﻋﻨﺪﻫﺎ ﻣﻦ ﻣﺘﺎﻉ ﻭﺧﺪﻡ‪.‬‬
‫ﺃﻳﻘﺒﻞ ﺩﻋﻮﺍﻩ ﺑﻼ ﺑﻴﻨﺔ‪ ،‬ﺃﻡ ﻻ ﻳﻘﺒﻞ ﺩﻋﻮﺍﻩ ﺇﻻ ﺑﺒﻴﻨﺔ؟ ﻓﻜﺘﺐ ﺇﻟﻴﻪ‪:‬‬

‫)‪(٣٤٩‬‬
 ‫ﻳﺠﻮﺯ ﺑﻼ ﺑﻴﻨﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺘﺒﺖ ﺇﻟﻴﻪ‪ :‬ﺇﻥ ﺍﺩﻋﻰ ﺯﻭﺝ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻴﺘﺔ‪،‬‬
‫ﻭﺃﺑﻮ ﺯﻭﺟﻬﺎ ﻭﺃﻡ ﺯﻭﺟﻬﺎ ﻣﻦ ﻣﺘﺎﻋﻬﺎ ﺃﻭ ﺧﺪﻣﻬﺎ ﻣﺜﻞ ﺍﻟﺬﻱ ﺍﺩﻋﺎﻩ‬
‫ﺃﺑﻮﻫﺎ ﻣﻦ ﻋﺎﺭﻳﺔ ﺑﻌﺾ ﺍﻟﻤﺘﺎﻉ ﺃﻭ ﺍﻟﺨﺪﻡ‪ ،‬ﺃﻳﻜﻮﻧﻮﻥ ﺑﻤﻨﺰﻟﺔ ﺍﻷﺏ‬
‫ﻓﻲ ﺍﻟﺪﻋﻮﻯ؟ ﻓﻜﺘﺐ‪ :‬ﻻ‪.‬‬
‫‪ - ٥‬ﻭﺭﻭﻯ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺃﺑﻲ ﺍﻟﺨﻄﺎﺏ ﻋﻦ ﻳﺰﻳﺪ‬
‫ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﺣﻤﺰﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻋﻦ ﺭﺟﻞ ﺍﺳﺘﺄﺟﺮ ﺃﺟﻴﺮﺍ‪ ،‬ﻓﻠﻢ ﻳﺄﻣﻦ ﺃﺣﺪﻫﻤﺎ ﺻﺎﺣﺒﻪ‪،‬‬
‫ﻓﻮﺿﻊ ﺍﻷﺟﻴﺮ ﻋﻠﻰ ﻳﺪ ﺭﺟﻞ‪ ،‬ﻓﻬﻠﻚ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻭﻟﻢ ﻳﺪﻉ ﻭﻓﺎﺀ‪،‬‬
‫ﻭﺍﺳﺘﻬﻠﻚ ﺍﻷﺟﺮ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﻤﺴﺘﺄﺟﺮ ﺿﺎﻣﻦ ﻷﺟﺮﺓ ﺍﻷﺟﻴﺮ ﺣﺘﻰ‬
‫ﻳﻘﻀﻲ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺟﻴﺮ ﺩﻋﺎﻩ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻓﺮﺿﻲ ﺑﺎﻟﺮﺟﻞ‪.‬‬
‫ﻓﺈﻥ ﻓﻌﻞ‪ ،‬ﻓﺤﻘﻪ ﺣﻴﺚ ﻭﺿﻌﻪ ﻭﺭﺿﻲ ﺑﻪ‪.‬‬
‫‪ - ٦‬ﻭﺭﻭﻯ ﻣﺤﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﻗﺎﻝ‪ :‬ﺳﻤﻌﺖ ﺃﺑﺎ ﺟﻌﻔﺮ‪ ،‬ﻋﻠﻴﻪ‪.‬‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻗﻀﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﺮﺩ ﺍﻟﺤﺒﻴﺲ‬
‫ﻭﺍﻧﻘﺎﺫ ﺍﻟﻤﻮﺍﺭﻳﺚ‬
‫‪ - ٧‬ﻭﺭﻭﻯ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻋﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺣﺎﺯﻡ‬
‫ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻋﺸﺮﺓ ﻛﺎﻧﻮﺍ ﺟﻠﻮﺳﺎ‪،‬‬
‫ﻭﻭﺳﻄﻬﻢ ﻛﻴﺲ ﻓﻴﻪ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﺴﺄﻝ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ :‬ﺃﻟﻜﻢ ﻫﺬﺍ‬
‫ﺍﻟﻜﻴﺲ؟ ﻓﻘﺎﻟﻮﺍ ﻛﻠﻬﻢ‪ :‬ﻻ‪ .‬ﻓﻘﺎﻝ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ :‬ﻫﻮ ﻟﻲ‪ .‬ﻓﻠﻤﻦ ﻫﻮ؟‬
‫ﻗﺎﻝ‪ :‬ﻟﻠﺬﻱ ﺍﺩﻋﺎﻩ‪.‬‬
‫‪ - ٨‬ﻭﺭﻭﻯ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺃﺑﻲ ﺍﻟﺨﻄﺎﺏ ﻋﻦ ﺍﻟﺤﺴﻦ‬

‫)‪(٣٥٠‬‬
 ‫ﺑﻦ ﻣﺴﻜﻴﻦ ﻋﻦ ﺭﻓﺎﻋﺔ ﺍﻟﻨﺨﺎﺱ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻃﻠﻖ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﻭﻓﻲ ﺑﻴﺘﻬﺎ ﻣﺘﺎﻉ‪ ،‬ﻓﻠﻬﺎ ﻣﺎ ﻳﻜﻮﻥ‬
‫ﻟﻠﻨﺴﺎﺀ‪ .‬ﻭﻣﺎ ﻳﻜﻮﻥ ﻟﻠﺮﺟﺎﻝ ﻭﻟﻠﻨﺴﺎﺀ ﻗﺴﻢ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﺇﺫﺍ ﻃﻠﻖ ﺍﻟﺮﺟﻞ‬
‫ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﺎﺩﻋﺖ ﺃﻥ ﺍﻟﻤﺘﺎﻉ ﻟﻬﺎ‪ ،‬ﻭﺍﺩﻋﻰ ﺃﻥ ﺍﻟﻤﺘﺎﻉ ﻟﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻣﺎ‬
‫ﻟﻠﺮﺟﺎﻝ‪ ،‬ﻭﻟﻬﺎ ﻣﺎ ﻟﻠﻨﺴﺎﺀ‪.‬‬
‫‪ - ٩‬ﻭﺭﻭﻯ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻘﺎﺳﺎﻧﻲ ﻋﻦ ﺍﻟﻘﺴﻢ ﺑﻦ ﻣﺤﻤﺪ‬
‫ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﻤﻨﻘﺮﻱ ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺪﺍﺭﺍﻭﺭﺩﻱ‬
‫ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻋﻤﻦ ﺃﺧﺬ ﺃﺭﺿﺎ ﺑﻐﻴﺮ‬
‫ﺣﻘﻬﺎ ﻭﺑﻨﻰ ﻓﻴﻬﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻳﺮﻓﻊ ﺑﻨﺎﺅﻩ‪ ،‬ﻭﻳﺴﻠﻢ ﺍﻟﺘﺮﺑﺔ ﺇﻟﻰ ﺻﺎﺣﺒﻬﺎ‪.‬‬
‫ﻟﻴﺲ ﻟﻌﺮﻕ ﻇﺎﻟﻢ ﺣﻖ‪.‬‬
‫‪ - ١٠‬ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻤﺮ ﻋﻦ ﺟﺎﺑﺮ ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ﻋﻦ ﺃﺑﻴﻪ‬
‫ﻋﻦ ﻋﻠﻲ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺃﻧﻪ ﻗﻀﻰ ﻓﻲ ﺭﺟﻠﻴﻦ ﺍﺧﺘﺼﻤﺎ ﻓﻲ ﺧﺺ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺨﺺ ﻟﻠﺬﻱ ﺇﻟﻴﻪ ﺍﻟﻘﻤﻂ‪ .‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻘﻤﻂ ﻫﻮ ﺍﻟﺤﺒﻞ‪،‬‬
‫ﻭﺍﻟﺨﺺ‪ :‬ﺍﻟﻄﻦ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺴﻮﺍﺩ ﺑﻴﻦ ﺍﻟﺪﻭﺭ‪ .‬ﻓﻜﺎﻥ ﻣﻦ ﺇﻟﻴﻪ‬
‫ﺍﻟﺤﺒﻞ ﻫﻮ ﺃﻭﻟﻰ ﻣﻦ ﺻﺎﺣﺒﻪ‪.‬‬
‫‪ - ١١‬ﻭﺭﻭﻯ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻳﻘﻄﻴﻦ ﻋﻦ ﺃﻣﻴﺔ ﺑﻦ ﻋﻤﺮ‬
‫ﻭﻋﻦ ﺍﻟﺸﻌﻴﺮﻱ ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﻋﻦ ﺳﻔﻴﻨﺔ ﺍﻧﻜﺴﺮﺕ ﻓﻲ‬
‫ﺍﻟﺒﺤﺮ‪ ،‬ﻓﺄﺧﺮﺝ ﺑﻌﻀﻬﺎ ﺑﺎﻟﻐﻮﺹ ﻭﺃﺧﺮﺝ ﺍﻟﺒﺤﺮ ﺑﻌﺾ ﻣﺎ ﻏﺮﻕ‬
‫ﻓﻴﻬﺎ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﻬﻮ ﻷﻫﻠﻪ‪ ،‬ﺍﻟﻠﻪ ﺃﺧﺮﺟﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺃﺧﺮﺝ ﺑﺎﻟﻐﻮﺹ‪ ،‬ﻓﻬﻮ ﻟﻬﻢ‪ ،‬ﻭﻫﻢ ﺃﺣﻖ ﺑﻪ‪.‬‬

‫)‪(٣٥١‬‬
 ‫‪ - ١٢‬ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﺑﻲ ﻋﻤﻴﺮ ﻋﻦ ﺟﻤﻴﻞ ﺑﻦ ﺩﺭﺍﺝ ﻋﻦ ﺟﻤﺎﻋﺔ‬
‫ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻨﻬﻤﺎ‪ ،‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ :‬ﻗﺎﻝ‪ :‬ﺍﻟﻐﺎﺋﺐ ﻳﻘﻀﻰ ﻋﻠﻴﻪ‬
‫ﺇﺫﺍ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ‪ .‬ﻭﻳﺒﺎﻉ ﻣﺎﻟﻪ ﻭﻳﻘﻀﻰ ﻋﻨﻪ ﺩﻳﻨﻪ ﻭﻫﻮ ﻏﺎﺋﺐ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺍﻟﻐﺎﺋﺐ ﻋﻠﻰ ﺣﺠﺘﻪ ﺇﺫﺍ ﻗﺪﻡ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻻ ﻳﺪﻓﻊ ﺍﻟﻤﺎﻝ ﺇﻟﻰ ﺍﻟﺬﻱ‬
‫ﺃﻗﺎﻡ ﺍﻟﺒﻴﻨﺔ ﺇﻻ ﺑﻜﻔﻼﺀ‪.‬‬
‫‪ - ١٣‬ﻭﺭﻭﻯ ﻣﺤﻤﺪ ﺑﻦ ﻳﺤﻴﻰ ﺍﻟﺨﺰﺍﺯ ﻋﻦ ﻏﻴﺎﺙ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻋﻦ ﺟﻌﻔﺮ ﻋﻦ ﺃﺑﻴﻪ‪ :‬ﺃﻥ ﻋﻠﻴﺎ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﺎﻥ ﻳﻔﻠﺲ ﺍﻟﺮﺟﻞ‬
‫ﺇﺫﺍ ﺍﻟﺘﻮﻯ ﻋﻠﻰ ﻏﺮﻣﺎﺋﻪ‪ ،‬ﺛﻢ ﻳﺄﻣﺮ ﺑﻪ‪ ،‬ﻓﻴﻘﺴﻢ ﻣﺎﻟﻪ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺤﺼﺺ‪.‬‬
‫ﻓﺈﻥ ﺃﺑﻰ‪ ،‬ﺑﺎﻋﻪ‪ ،‬ﻓﻘﺴﻤﻪ ﺑﻴﻨﻬﻢ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﻣﺎﻟﻪ‪.‬‬
‫‪ - ١٤‬ﻭﻋﻨﻪ ﻋﻦ ﻏﻴﺎﺙ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﺟﻌﻔﺮ ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﻋﻠﻴﺎ‪،‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻛﺎﻥ ﻳﺤﺒﺲ ﻓﻲ ﺍﻟﺪﻳﻦ‪ .‬ﻓﺈﺫﺍ ﺗﺒﻴﻦ ﻟﻪ ﺇﻓﻼﺱ ﻭﺣﺎﺟﺔ‬
‫ﺧﻠﻰ ﺳﺒﻴﻠﻪ ﺣﺘﻰ ﻳﺴﺘﻔﻴﺪ ﻣﺎﻻ‪.‬‬
‫‪ - ١٥‬ﻭﺭﻭﻯ ﺍﻟﺴﻜﻮﻧﻲ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ‬
‫ﻋﻠﻲ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺃﻥ ﺍﻣﺮﺃﺓ ﺍﺳﺘﻌﺪﺕ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﻨﻔﻖ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺯﻭﺟﻬﺎ ﻣﻌﺴﺮﺍ‪ .‬ﻓﺄﺑﻰ ﺃﻥ ﻳﺤﺒﺴﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﻣﻦ‬
‫ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ‪.‬‬
‫‪ - ١٦‬ﻭﻋﻨﻪ ﻋﻦ ﺟﻌﻔﺮ ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﻋﻠﻴﺎ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻛﺎﻥ ﻳﺤﺒﺲ ﻓﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﺛﻢ ﻳﻨﻈﺮ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ‪ ،‬ﺃﻋﻄﻰ‬
‫ﺍﻟﻐﺮﻣﺎﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﺩﻓﻌﻪ ﺇﻟﻰ ﺍﻟﻐﺮﻣﺎﺀ ﻓﻴﻘﻮﻝ ﻟﻬﻢ‪:‬‬
‫ﺍﺻﻨﻌﻮﺍ ﺑﻪ ﻣﺎ ﺷﺌﺘﻢ‪ :‬ﺇﻥ ﺷﺌﺘﻢ‪ ،‬ﻓﺂﺟﺮﻭﻩ‪ ،‬ﻭﺇﻥ ﺷﺌﺘﻢ‪،‬‬

‫)‪(٣٥٢‬‬
 ‫ﺍﺳﺘﻌﻤﻠﻮﻩ‪ .‬ﻭﺫﻛﺮ ﺍﻟﺤﺪﻳﺚ‪.‬‬
‫‪ - ١٧‬ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﺫﻧﻴﺔ ﻋﻦ ﺯﺭﺍﺭﺓ ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ‪ ،‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻋﻠﻲ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻻ ﻳﺤﺒﺲ ﻓﻲ ﺍﻟﺴﺠﻦ‬
‫ﺇﻻ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻐﺎﺻﺐ‪ ،‬ﻭﻣﻦ ﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻣﻦ ﺃﺗﻤﻦ ﻋﻠﻰ ﺃﻣﺎﻧﺔ‬
‫ﻓﺬﻫﺐ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻟﻪ ﺷﻴﺌﺎ‪ ،‬ﺑﺎﻋﻪ ﻏﺎﺋﺒﺎ ﻛﺎﻥ ﺃﻭ ﺷﺎﻫﺪﺍ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ‪:‬‬
‫ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻳﺤﺒﺲ ﺃﺣﺪﺍ‬
‫ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻌﻘﻮﺑﺔ ﻟﻬﻢ ﺇﻻ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ‪ ،‬ﺃﻭ ﻣﺎ ﻛﺎﻥ‬
‫ﻳﺤﺒﺲ ﺍﻟﺤﺒﺲ ﺍﻟﻤﺨﺼﻮﺹ ﺇﻻ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ‪ .‬ﻓﺄﻣﺎ ﻏﻴﺮ ﻫﺆﻻﺀ ﻣﻦ‬
‫ﺍﻟﻐﺮﻣﺎﺀ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺤﺒﺴﻬﻢ ﻋﻠﻰ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻮﺟﻪ‪.‬‬
‫‪ - ١٨‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺑﺼﻴﺮ ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﺍﻟﺤﺎﻛﻢ ﺇﺫﺍ ﺃﺗﺎﻩ ﺃﻫﻞ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺃﻫﻞ ﺍﻹﻧﺠﻴﻞ ﻳﺘﺤﺎﻛﻤﻮﻥ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺇﻟﻴﻪ‪ :‬ﺇﻥ ﺷﺎﺀ ﺣﻜﻢ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺗﺮﻛﻬﻢ‪.‬‬
‫‪ - ١٩‬ﻭﺭﻭﻯ ﻃﻠﺤﺔ ﺑﻦ ﺯﻳﺪ ﻭﺍﻟﺴﻜﻮﻧﻲ ﺟﻤﻴﻌﺎ ﻋﻦ ﺟﻌﻔﺮ ﻋﻦ‬
‫ﺃﺑﻴﻪ ﻋﻦ ﻋﻠﻲ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺠﻴﺰ ﻛﺘﺎﺏ ﻗﺎﺽ ﺇﻟﻰ‬
‫ﻗﺎﺽ ﻓﻲ ﺣﺪ ﻭﻻ ﻏﻴﺮﻩ‪ ،‬ﺣﺘﻰ ﻭﻟﻴﺖ ﺑﻨﻮ ﺃﻣﻴﺔ‪ ،‬ﻓﺄﺟﺎﺯﻭﺍ‬
‫ﺑﺎﻟﺒﻴﻨﺎﺕ‪.‬‬
‫‪ - ٢٠‬ﻭﺭﻭﻯ ﻫﺎﺭﻭﻥ ﺑﻦ ﺣﻤﺰﺓ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﺭﺟﻼﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻧﺼﺮﺍﻧﻴﺎﻥ ﺃﻭ ﻳﻬﻮﺩﻳﺎﻥ ﻛﺎﻥ‬
‫ﺑﻴﻨﻬﺎ ﺧﺼﻮﻣﺔ ﻓﻘﻀﻰ ﺑﻴﻨﻬﺎ ﺣﺎﻛﻢ ﻣﻦ ﺣﻜﺎﻣﻬﻤﺎ ﺑﺠﻮﺭ‪ ،‬ﻓﺄﺑﻰ‬

‫)‪(٣٥٣‬‬
‫ﺍﻟﺬﻱ ﻗﻀﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺒﻞ‪ ،‬ﻭﺳﺄﻝ ﺃﻥ ﻳﺮﺩﻩ ﺇﻟﻰ ﺣﻜﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ؟‬
‫ﻗﺎﻝ‪ :‬ﻳﺮﺩ ﺇﻟﻰ ﺣﻜﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫‪ - ٢١‬ﻭﺭﻭﻯ ﺣﺮﻳﺰ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﻭﺯﺭﺍﺭﺓ ﻋﻨﻬﻤﺎ ﺟﻤﻴﻌﺎ‬
‫ﻗﺎﻻ‪ :‬ﻻ ﻳﺤﻠﻒ ﺃﺣﺪ ﻋﻨﺪ ﻗﺒﺮ ﺍﻟﻨﺒﻲ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻋﻠﻰ ﺃﻗﻞ‬
‫ﻣﻤﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻘﻄﻊ‪.‬‬
‫‪ - ٢٢‬ﻭﺭﻭﻯ ﻋﺎﺻﻢ ﺑﻦ ﺣﻤﻴﺪ ﻋﻦ ﺃﺑﻲ ﺣﻤﺰﺓ ﺍﻟﺜﻤﺎﻟﻲ ﻋﻦ ﺃﺑﻲ‬
‫ﺟﻌﻔﺮ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻪ‪ :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ! ﻓﻲ ﻛﻢ‬
‫ﺗﺠﺮﻯ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﺼﺒﻴﺎﻥ؟ ﻗﺎﻝ‪ :‬ﻓﻲ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﺃﻭ‬
‫ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺳﻨﺔ‪ .‬ﻗﻠﺖ‪ :‬ﻓﺈﻧﻪ ﻟﻢ ﻳﺤﺘﻠﻢ ﻓﻴﻬﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﺤﺘﻠﻢ‪ ،‬ﻓﺈﻥ ﺍﻷﺣﻜﺎﻡ ﺗﺠﺮﻯ ﻋﻠﻴﻪ‪.‬‬
‫‪ - ٢٣‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺑﺼﻴﺮ‪ :‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻋﻦ ﺭﺟﻞ ﺩﺑﺮ ﻏﻼﻣﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻓﺮﺍﺭﺍ ﻣﻦ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻻ ﺗﺪﺑﻴﺮ ﻟﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺩﺑﺮﻩ ﻓﻲ ﺻﺤﺔ ﻣﻨﻪ ﻭﺳﻼﻣﺔ‪ ،‬ﻓﻼ‬
‫ﺳﺒﻴﻞ ﻟﻠﺪﻳﺎﻥ ﻋﻠﻴﻪ‪.‬‬
‫‪ - ٢٤‬ﻭﺭﻭﻯ ﻏﻴﺎﺙ ﺑﻦ ﻛﻠﻮﺏ ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﻤﺎﺭ ﻋﻦ‬
‫ﺟﻌﻔﺮ ﻋﻦ ﺃﺑﻴﻪ‪ :‬ﺃﻥ ﻋﻠﻴﺎ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻻ ﺿﻤﺎﻥ‬
‫ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺤﻤﺎﻡ ﻓﻴﻤﺎ ﺫﻫﺐ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻷﻧﻪ ﺇﻧﻤﺎ ﺃﺧﺬ‬
‫ﺍﻟﺠﻌﻞ ﻋﻠﻰ ﺍﻟﺤﻤﺎﻡ ﻭﻟﻢ ﻳﺄﺧﺬ ﻋﻠﻰ ﺍﻟﺜﻴﺎﺏ‪.‬‬
‫‪ - ٢٥‬ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺳﻴﺎﺑﺔ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﺨﺮﺝ ﺍﻟﻤﺤﺒﺴﻴﻦ ﻓﻲ ﺍﻟﺪﻳﻦ‬

‫)‪(٣٥٤‬‬
 ‫ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺇﻟﻰ ﺍﻟﺠﻤﻌﺔ ﻭﻳﻮﻡ ﺍﻟﻌﻴﺪ ﺇﻟﻰ ﺍﻟﻌﻴﺪ ﻓﻴﺮﺳﻞ ﻣﻌﻬﻢ‪ .‬ﻓﺈﺫﺍ‬
‫ﻗﻀﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻌﻴﺪ‪ ،‬ﺭﺩﻫﻢ ﺇﻟﻰ ﺍﻟﺴﺠﻦ‪.‬‬
‫‪ - ٢٦‬ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﺑﻲ ﻋﻤﻴﺮ ﻋﻦ ﺣﻤﺎﺩ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺴﻠﻢ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻋﻦ ﺍﻷﺧﺮﺱ ﻛﻴﻒ‬
‫ﻳﺤﻠﻒ‪ ،‬ﺇﺫﺍ ﺍﺩﻋﻲ ﻋﻠﻴﻪ ﺩﻳﻦ ﻭﻟﻢ ﻳﻜﻦ ﻟﻠﻤﺪﻋﻲ ﺑﻴﻨﺔ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﺇﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﺗﻲ ﺑﺄﺧﺮﺱ‪ ،‬ﻭﺍﺩﻋﻲ ﻋﻠﻴﻪ‬
‫ﺩﻳﻦ ﻓﺄﻧﻜﺮ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻠﻤﺪﻋﻲ ﺑﻴﻨﺔ؟ ﻓﻘﺎﻝ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ :‬ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﺍﻟﺬﻱ ﻳﺨﺮﺟﻨﻲ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺣﺘﻰ ﺑﻴﻨﺖ ﻟﻸﻣﺔ‬
‫ﺟﻤﻴﻊ ﻣﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ .‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺇﻳﺘﻮﻧﻲ ﺑﻤﺼﺤﻒ! ﻓﺄﺗﻲ ﺑﻪ‪.‬‬
‫ﻓﻘﺎﻝ ﻟﻸﺧﺮﺱ‪ :‬ﻣﺎ ﻫﺬﺍ؟ ﻓﺮﻓﻊ ﺭﺃﺳﻪ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻭﺃﺷﺎﺭ ﺑﻪ‪ :‬ﺃﻧﻪ‬
‫ﻛﺘﺎﺏ ﺍﻟﻠﻪ‪ .‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺇﻳﺘﻮﻧﻲ ﺑﻮﻟﻴﻪ ﻓﺄﺗﻲ ﺑﺄﺥ ﻟﻪ‪ .‬ﻓﺄﻗﻌﺪﻩ ﺇﻟﻰ‬
‫ﺟﻨﺒﻪ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻳﺎ ﻗﻨﺒﺮ! ﻋﻠﻲ ﺑﺪﻭﺍﺓ ﻭﻛﺘﻒ! ﻓﺄﺗﺎﻩ ﺑﻬﻤﺎ‪.‬‬
‫ﺛﻢ ﻗﺎﻝ ﻷﺥ ﺍﻷﺧﺮﺱ‪ :‬ﻗﻞ‪ :‬ﻷﺧﻴﻚ ﻫﺬﺍ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ‪ ،‬ﺇﻧﻪ‬
‫ﻋﻠﻲ‪ .‬ﻓﺘﻘﺪﻡ ﺇﻟﻴﻪ ﺑﺬﻟﻚ‪ .‬ﺛﻢ ﻛﺘﺐ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ " :‬ﻭﺍﻟﻠﻪ ﺍﻟﺬﻱ‬
‫ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻋﺎﻟﻢ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻄﺎﻟﺐ ﺍﻟﻐﺎﻟﺐ‬
‫ﺍﻟﻀﺎﺭ ﺍﻟﻨﺎﻓﻊ ﺍﻟﻤﺪﺭﻙ ﺍﻟﻤﻬﻠﻚ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ‪ ،‬ﺃﻥ ﻓﻼﻥ‬
‫ﺑﻦ ﻓﻼﻥ ﺍﻟﻤﺪﻋﻲ ﻟﻴﺲ ﻟﻪ ﻗﺒﻞ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﺃﻋﻨﻲ ﺍﻷﺧﺮﺱ‬
‫ﺣﻖ ﻭﻻ ﻃﻠﺒﺔ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﻭﻻ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ " ﺛﻢ‬
‫ﻏﺴﻠﻪ‪ ،‬ﻭﺃﻣﺮ ﺍﻷﺧﺮﺱ ﺃﻥ ﻳﺸﺮﺑﻪ ﻓﺎﻣﺘﻨﻊ‪ ،‬ﻓﺄﻟﺰﻣﻪ ﺍﻟﺪﻳﻦ‪.‬‬

‫)‪(٣٥٥‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﻤﻜﺎﺳﺐ‬
‫ﺑﺎﺏ ﻋﻤﻞ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺃﺧﺬ ﺟﻮﺍﺋﺰﻫﻢ‬
‫ﺗﻮﻟﻲ ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻞ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﺎﺩﻝ ﺍﻵﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻲ‬
‫ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﺍﻟﻮﺍﺿﻊ ﺍﻷﺷﻴﺎﺀ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﺟﺎﺋﺰ ﻣﺮﻏﺐ ﻓﻴﻪ‪ .‬ﻭﺭﺑﻤﺎ‬
‫ﺑﻠﻎ ﺣﺪ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻟﻤﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‪ ،‬ﻭﻭﺿﻊ ﺍﻷﺷﻴﺎﺀ ﻣﻮﺍﺿﻌﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﻠﻄﺎﻥ ﺍﻟﺠﻮﺭ‪ ،‬ﻓﻤﺘﻰ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ‪:‬‬
‫ﺃﻧﻪ ﻣﺘﻰ ﺗﻮﻟﻰ ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻠﻪ‪ ،‬ﺃﻣﻜﻨﻪ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻰ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ‬
‫ﻭﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻭﻗﺴﻢ ﺍﻷﺧﻤﺎﺱ ﻭﺍﻟﺼﺪﻗﺎﺕ‬
‫ﻓﻲ ﺃﺭﺑﺎﺑﻬﺎ ﻭﺻﻠﺔ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻓﻲ ﺟﻤﻴﻊ ﺫﻟﻚ ﻣﺨﻼ‬
‫ﺑﻮﺍﺟﺐ ﻭﻻ ﻓﺎﻋﻼ ﻟﻘﺒﻴﺢ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺘﻌﺮﺽ ﻟﺘﻮﻟﻲ‬
‫ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻠﻬﻢ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻠﻢ ﺃﻭ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ‪ :‬ﺃﻧﻪ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺟﻤﻴﻊ ﺫﻟﻚ‪،‬‬
‫ﻭﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻠﺤﻘﻪ ﺿﺮﺏ ﻣﻦ ﺍﻟﺘﻔﺮﻳﻂ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ‬
‫ﺃﻭ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﺭﺗﻜﺎﺏ ﺷﺊ ﻣﻦ ﺍﻟﻤﻘﺒﺤﺎﺕ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﻌﺮﺽ‬
‫ﻟﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﺃﻟﺰﻡ ﺍﻟﻮﻻﻳﺔ ﺇﻟﺰﺍﻣﺎ ﻻ ﻳﺒﻠﻎ ﺗﺮﻛﻪ ﺇﻟﻰ ﺍﻟﺨﻮﻑ‬

‫)‪(٣٥٦‬‬
 ‫ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻭﺳﻠﺐ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻠﺤﻘﻪ ﺑﻌﺾ ﺍﻟﻀﺮﺭ‬
‫ﻭﺗﺤﻤﻞ ﺑﻌﺾ ﺍﻷﺛﻘﺎﻝ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﻟﻪ ﺃﻥ ﻳﺘﺤﻤﻞ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺘﻌﺮﺽ‬
‫ﻟﻌﻤﻞ ﺍﻟﺴﻠﻄﺎﻥ‪.‬‬
‫ﻓﺈﻥ ﺧﺎﻑ ﻣﻦ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺃﻭ ﻋﻠﻰ ﺍﻷﻫﻞ‬
‫ﺃﻭ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﺃﻭ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﻮﻟﻰ‬
‫ﺍﻷﻣﺮ‪ ،‬ﻭﻳﺠﺘﻬﺪ ﺃﻥ ﻳﻀﻊ ﺍﻷﺷﻴﺎﺀ ﻣﻮﺍﺿﻌﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻓﻤﺎ ﻳﺘﻤﻜﻦ ﻣﻨﻪ ﻳﺠﺘﻬﺪ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ‬
‫ﺫﻟﻚ ﻇﺎﻫﺮﺍ‪ ،‬ﻓﻌﻠﻪ ﺳﺮﺍ ﻭﺇﺧﻔﺎﺗﺎ‪ ،‬ﻭﺧﺎﺻﺔ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻘﻀﺎﺀ‬
‫ﺣﻘﻮﻕ ﺍﻹﺧﻮﺍﻥ ﻭﺍﻟﺘﺨﻔﻴﻒ ﻋﻨﻬﻢ ﻓﻴﻤﺎ ﻳﻠﺰﻣﻬﻢ ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻼﻃﻴﻦ‬
‫ﺍﻟﺠﻮﺭﺓ ﻣﻦ ﺍﻟﺨﺮﺍﺝ ﻭﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺇﻗﺎﻣﺔ ﺣﻖ ﻋﻠﻰ‬
‫ﻭﺟﻪ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻭﺻﻔﻨﺎﻩ ﻓﻲ ﺍﻟﺘﻘﻴﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﻘﻲ ﻓﻲ ﺟﻤﻴﻊ‬
‫ﺍﻷﺣﻜﺎﻡ ﻭﺍﻷﻣﻮﺭ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﺫﻟﻚ ﺇﻟﻰ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﺍﻟﻤﺤﺮﻣﺔ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﺗﻘﻴﺔ ﻟﻪ ﻓﻲ ﺳﻔﻜﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﺘﻰ ﻣﺎ ﺗﻮﻟﻰ ﺷﻴﺌﺎ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﺍﻹﻣﺎﺭﺓ ﻭﺍﻟﺠﺒﺎﻳﺔ‬
‫ﻭﺍﻟﻘﻀﺎﺀ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻮﻻﻳﺎﺕ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻘﺒﻞ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﺭﺯﺍﻕ ﻭﺍﻟﺠﻮﺍﺋﺰ ﻭﺍﻟﺼﻼﺕ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ‬
‫ﺳﻠﻄﺎﻥ ﻋﺎﺩﻝ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺣﻼﻻ ﻟﻪ ﻃﻠﻘﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺟﻬﺔ‬
‫ﺳﻠﻄﺎﻥ ﺍﻟﺠﻮﺭ‪ ،‬ﻓﻘﺪ ﺭﺧﺺ ﻟﻪ ﻓﻲ ﻗﺒﻮﻝ ﺫﻟﻚ ﻣﻦ ﺟﻬﺘﻬﻢ‪ ،‬ﻷﻥ ﻟﻪ‬
‫ﺣﻈﺎ ﻓﻲ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﻳﺠﺘﻬﺪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺟﻤﻴﻊ ﻣﺎ ﻳﺤﺼﻞ ﻟﻪ ﻣﻦ ﺟﻬﺘﻬﻢ‬

‫)‪(٣٥٧‬‬
 ‫ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻳﻀﻌﻪ ﻓﻲ ﺃﺭﺑﺎﺑﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻳﻮﺍﺳﻲ ﻣﻨﻪ ﺇﺧﻮﺍﻧﻪ ﻣﻦ‬
‫ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﻳﺼﻠﻬﻢ ﺑﺒﻌﻀﻪ ﻭﻳﻨﺘﻔﻊ ﻫﻮ ﺑﺎﻟﺒﻌﺾ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﻘﺒﻞ ﻣﻦ ﺟﻮﺍﺋﺰﻫﻢ ﻭﺻﻼﺗﻬﻢ ﻣﺎ ﻳﻌﻠﻤﻪ ﻇﻠﻤﺎ ﻭﻏﺼﺒﺎ‪ ،‬ﻭﻳﺘﻌﻴﻦ‬
‫ﻟﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻌﻴﻦ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ‪ :‬ﺃﻥ ﺍﻟﻤﺠﻴﺰ‬
‫ﻟﻪ ﻇﺎﻟﻢ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ ﺑﻘﺒﻮﻝ ﺟﻮﺍﺋﺰﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺒﺎﺣﺎ ﻟﻪ‪،‬‬
‫ﻭﺍﻹﺛﻢ ﻋﻠﻰ ﻇﺎﻟﻤﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﻤﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺮﻙ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻈﺎﻟﻤﻴﻦ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺍﺕ‬
‫ﻭﺍﻟﻤﻌﺎﻣﻼﺕ ﻭﺍﻟﻤﺒﺎﻳﻌﺎﺕ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﺗﺮﻛﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺫﻟﻚ‪،‬‬
‫ﻭﻻ ﻳﺠﺪ ﺳﺒﻴﻼ ﺇﻟﻰ ﺍﻟﻌﺪﻭﻝ ﻋﻨﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﻣﺒﺎﻳﻌﺘﻬﻢ ﻭﻣﻌﺎﻣﻠﺘﻬﻢ‪،‬‬
‫ﻭﻻ ﻳﺸﺘﺮﻱ ﻣﻨﻪ ﻣﻐﺼﻮﺑﺎ ﻳﻌﻠﻤﻪ ﻛﺬﻟﻚ ﻭﻻ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﻣﺎ ﻫﻮ‬
‫ﻣﺤﻈﻮﺭﺍ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻥ ﺧﺎﻑ ﻣﻦ ﺭﺩ ﺟﻮﺍﺋﺰﻫﻢ ﺍﻟﺘﻲ‬
‫ﻳﻌﻠﻤﻬﺎ ﻏﺼﺒﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ‪ ،‬ﻓﻠﻴﻘﺒﻠﻬﺎ‪ .‬ﻓﺈﻥ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﺮﺩﻫﺎ‬
‫ﺇﻟﻰ ﺃﺭﺑﺎﺑﻬﺎ‪ ،‬ﻓﻌﻞ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺗﺼﺪﻕ ﺑﻬﺎ ﻋﻦ‬
‫ﺻﺎﺣﺒﻬﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﺮﺍﺀ ﺍﻷﻃﻌﻤﺔ ﻭﺳﺎﺋﺮ ﺍﻟﺤﺒﻮﺏ ﻭﺍﻟﻐﻼﺕ ﻋﻠﻰ‬
‫ﺍﺧﺘﻼﻑ ﺃﺟﻨﺎﺳﻬﺎ ﻣﻦ ﺳﻼﻃﻴﻦ ﺍﻟﺠﻮﺭ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﻣﻦ ﺃﺣﻮﺍﻟﻬﻢ‪:‬‬
‫ﺃﻧﻬﻢ ﻳﺄﺧﺬﻭﻥ ﻣﺎ ﻻ ﻳﺴﺘﺤﻘﻮﻥ‪ ،‬ﻭﻳﻐﺼﺒﻮﻥ ﻣﺎ ﻟﻴﺲ ﻟﻬﻢ‪ ،‬ﻣﺎ ﻟﻢ‬
‫ﻳﻌﻠﻢ ﻓﻲ ﺫﻟﻚ ﺷﻴﺌﺎ ﺑﻌﻴﻨﻪ ﻏﺼﺒﺎ‪ .‬ﻓﺈﻥ ﻋﻠﻤﻪ ﻛﺬﻟﻚ ﻓﻼ ﻳﺘﻌﺮﺽ‬
‫ﻟﺬﻟﻚ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻳﺄﺧﺬﻭﻧﻪ ﻣﻦ ﺍﻟﺨﺮﺍﺝ ﻭﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻏﻴﺮ‬
‫ﻣﺴﺘﺤﻘﻴﻦ ﻟﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺷﺮﺍﺅﻫﺎ ﻣﻨﻬﻢ‪.‬‬

‫)‪(٣٥٨‬‬
 ‫ﻭﻣﺘﻰ ﻏﺼﺐ ﻇﺎﻟﻢ ﺍﻧﺴﺎﻧﺎ ﺷﻴﺌﺎ‪ ،‬ﺛﻢ ﺗﻤﻜﻦ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻤﻈﻠﻮﻡ‬
‫ﻣﻦ ﺍﺭﺗﺠﺎﻋﻪ‪ ،‬ﺃﻭ ﺃﺧﺬ ﻋﻮﺿﻪ ﻣﻦ ﻣﺎﻟﻪ ﺑﺬﻟﻚ ﺍﻟﻘﺪﺭ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺄﺧﺬﻩ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻪ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ ﻟﻪ ﻭﺃﻛﺜﺮ‬
‫ﺛﻮﺍﺑﺎ‪.‬‬
‫ﻓﺈﻥ ﺃﻭﺩﻋﻪ ﺍﻟﻈﺎﻟﻢ ﻭﺩﻳﻌﺔ ﻭﺍﺋﺘﻤﻨﻪ ﻣﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺣﺒﺴﻬﺎ‪،‬‬
‫ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺭﺩﻫﺎ‪ ،‬ﻭﻻ ﻳﺨﻮﻧﻪ ﻓﻴﻬﺎ‪ .‬ﻭﺇﻥ ﺃﻭﺩﻋﻪ ﺷﻴﺌﺎ ﻳﻌﻠﻢ‬
‫ﺃﻧﻪ ﻏﺼﺐ‪ ،‬ﻭﻳﻌﺮﻑ ﺻﺎﺣﺒﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺭﺩﻩ ﻋﻠﻰ ﻣﻮﺩﻋﻪ‪،‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺮﺩﻩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ .‬ﻭﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﻏﺼﺐ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻌﺮﻑ ﺻﺎﺣﺒﻪ‪ ،‬ﺣﺒﺴﻪ ﻋﻨﺪﻩ ﺇﻟﻰ ﺃﻥ ﻳﻌﺮﻑ ﺻﺎﺣﺒﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﺒﻴﻦ‬
‫ﻟﻪ ﺻﺎﺣﺒﺎ‪ ،‬ﺗﺼﺪﻕ ﺑﻪ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳﺮﺩﻩ ﻋﻠﻰ ﺍﻟﻈﺎﻟﻢ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻭﻣﺎ ﻟﻠﻤﺮﺃﺓ‬
‫ﻣﻦ ﻣﺎﻝ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻣﻦ ﻳﺠﺒﺮ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﻘﺘﻪ‬
‫ﻻ ﻳﺠﻮﺯ ﻟﻠﻮﻟﺪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﺍﻟﺪﻩ ﺷﻴﺌﺎ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﺇﻻ‬
‫ﺑﺈﺫﻧﻪ‪ ،‬ﻗﻞ ﺫﻟﻚ ﺃﻡ ﻛﺜﺮ‪ ،‬ﻻ ﻣﺨﺘﺎﺭﺍ ﻭﻻ ﻣﻀﻄﺮﺍ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ‬
‫ﺿﺮﻭﺭﺓ ﺷﺪﻳﺪﺓ‪ ،‬ﺣﺘﻰ ﻳﺨﺎﻑ ﺗﻠﻒ ﺍﻟﻨﻔﺲ‪ ،‬ﺃﺧﺬ ﻣﻦ ﻣﺎﻟﻪ ﻣﺎ‬
‫ﻳﻤﺴﻚ ﺑﻪ ﺭﻣﻘﻪ‪ ،‬ﻛﻤﺎ ﻳﺘﻨﺎﻭﻝ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﻭﺍﻟﺪﻡ‪.‬‬
‫ﻭﺍﻟﻮﺍﻟﺪ‪ ،‬ﻓﻤﺎ ﺩﺍﻡ ﺍﻟﻮﻟﺪ ﻳﻨﻔﻖ ﻋﻠﻴﻪ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻘﻮﻡ ﺑﺄﻭﺩﻩ‬
‫ﻭﺳﺪ ﺧﻠﺘﻪ ﻣﻦ ﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﻄﻌﺎﻡ ﺑﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﻓﻠﻴﺲ ﻟﻮﺍﻟﺪﻩ ﺃﻥ‬
‫ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻟﻪ ﺷﻴﺌﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﻮﻟﺪ ﻣﻤﻦ ﻳﻨﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ‬

‫)‪(٣٥٩‬‬
 ‫ﺍﻟﻮﺍﻟﺪ ﻣﺴﺘﻐﻨﻴﺎ ﻋﻦ ﻣﺎﻟﻪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻳﻀﺎ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻟﻪ‬
‫ﺷﻴﺌﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﺃﺧﺬ ﻣﻦ ﻣﺎﻟﻪ ﻗﺪﺭ ﻣﺎ‬
‫ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﻏﻴﺮ ﺇﺳﺮﺍﻑ‪ ،‬ﺑﻞ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻘﺼﺪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻟﻠﻮﻟﺪ ﻣﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻮﺍﻟﺪﻩ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﻣﺎ ﻳﺤﺞ ﺑﻪ‬
‫ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺄﻣﺎ ﺣﺠﺔ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ‬
‫ﻧﻔﻘﺘﻬﺎ ﻣﻦ ﻣﺎﻟﻪ ﺇﻻ ﺑﺈﺫﻧﻪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻮﻟﺪ ﺟﺎﺭﻳﺔ ﻟﻢ ﻳﻜﻦ‬
‫ﻭﻃﺌﻬﺎ ﻭﻻﻣﺴﻬﺎ ﺑﺸﻬﻮﺓ‪ ،‬ﺟﺎﺯ ﻟﻠﻮﺍﻟﺪ ﺃﻥ ﻳﺄﺧﺬﻫﺎ‪ ،‬ﻭﻳﻄﺄﻫﺎ ﺑﻌﺪ ﺃﻥ‬
‫ﻳﻘﻮﻣﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﻗﻴﻤﺔ ﻋﺎﺩﻟﺔ‪ ،‬ﻭﻳﻀﻤﻦ ﻗﻴﻤﺘﻬﺎ ﻓﻲ ﺫﻣﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻭﻟﺪ ﺻﻐﺎﺭ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺃﻣﻮﺍﻟﻬﻢ ﺇﻻ ﻗﺮﺿﺎ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﺍﻟﻮﺍﻟﺪﺓ ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻫﺎ ﺷﻴﺌﺎ ﺇﻻ ﻋﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﻟﻘﺮﺽ ﻋﻠﻰ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺄﺧﺬ ﻣﻦ ﺑﻴﺖ ﺯﻭﺟﻬﺎ ﻣﻦ ﻏﻴﺮ ﺃﻣﺮﻩ‬
‫ﻭﺇﺫﻧﻪ‪ ،‬ﺇﻻ ﺍﻟﻤﺄﺩﻭﻡ ﻓﻘﻂ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻣﺒﺎﺡ ﻟﻬﺎ ﺃﻥ ﺗﺘﺼﺮﻑ ﻓﻴﻪ‬
‫ﻭﺗﻬﺐ ﻟﻤﻦ ﺗﺸﺎﺀ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺆﺩ ﺫﻟﻚ ﺇﻟﻰ ﺍﻻﺳﺮﺍﻑ ﻭﺍﻟﻀﺮﺭ ﺑﺰﻭﺟﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺃﺩﻯ ﺫﻟﻚ ﺇﻟﻰ ﺿﺮﺭﻩ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻬﺎ ﺃﺧﺬ ﺷﺊ ﻣﻨﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻳﺠﺒﺮ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻧﻔﻘﺔ ﻭﻟﺪﻩ ﻭﻭﺍﻟﺪﻳﻪ ﻭﺟﺪﻩ ﻭﺟﺪﺗﻪ ﻭﺯﻭﺟﺘﻪ‬
‫ﻭﻻ ﻳﺠﺒﺮ ﻋﻠﻰ ﻧﻔﻘﺘﻪ ﺃﺣﺪ ﻏﻴﺮ ﻣﻦ ﺳﻤﻴﻨﺎﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﺫﻭﻱ‬
‫ﺃﺭﺣﺎﻣﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﺃﻧﻪ ﻳﺠﺒﺮ ﻋﻠﻰ ﻧﻔﻘﺔ ﺃﻗﺮﺏ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻪ‬
‫ﺇﻟﻴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﻦ ﻳﺮﺛﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ ﻏﻴﺮﻩ‪ .‬ﻭﺫﻟﻚ‬

‫)‪(٣٦٠‬‬
 ‫ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻫﺒﺖ ﺍﻟﻤﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻣﺎﺿﻴﺎ‪ .‬ﻓﺈﻥ‬
‫ﺃﻋﻄﺘﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﺷﺮﻃﺖ ﻟﻪ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺣﻼﻻ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺮﺑﺢ ﻟﻪ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻪ ﺃﻥ ﻳﺸﺘﺮﻱ ﺑﺬﻟﻚ‬
‫ﺍﻟﻤﺎﻝ ﺟﺎﺭﻳﺔ ﻳﻄﺄﻫﺎ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻳﺮﺟﻊ ﺑﺎﻟﻐﻢ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺍﻟﺘﻲ‬
‫ﺃﻋﻄﺘﻪ ﺍﻟﻤﺎﻝ‪ .‬ﻓﺈﻥ ﺃﺫﻧﺖ ﻟﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ‬
‫ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﺇﻻ ﻟﻤﻦ ﻛﺎﻥ ﻭﻟﻴﺎ ﻟﻬﻢ‬
‫ﺃﻭ ﻭﺻﻴﺎ ﻗﺪ ﺃﺫﻥ ﻟﻪ ﻓﻲ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ‪ .‬ﻓﻤﻦ ﻛﺎﻥ ﻭﻟﻴﺎ‬
‫ﻳﻘﻮﻡ ﺑﺄﻣﺮﻫﻢ ﻭﺑﺠﻤﻊ ﺃﻣﻮﺍﻟﻬﻢ ﻭﺳﺪ ﺧﻼﺗﻬﻢ ﻭﺟﻤﻊ ﻏﻼﺗﻬﻢ‬
‫ﻭﻣﺮﺍﻋﺎﺓ ﻣﻮﺍﺷﻴﻬﻢ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺣﻴﻨﺌﺬ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﻗﺪﺭ‬
‫ﻛﻔﺎﻳﺘﻪ ﻭﺣﺎﺟﺘﻪ ﻣﻦ ﻏﻴﺮ ﺇﺳﺮﺍﻑ ﻭﻻ ﺗﻔﺮﻳﻂ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺗﺠﺮ ﺍﻹﻧﺴﺎﻥ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻧﻈﺮﺍ ﻟﻬﻢ ﻭﺷﻔﻘﺔ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻓﺮﺑﺢ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﺑﺢ ﻟﻬﻢ‪ ،‬ﻭﺇﻥ ﺧﺴﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﻢ‪ .‬ﻭﻳﺴﺘﺤﺐ‬
‫ﻟﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺟﻤﻠﺘﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻣﺘﻰ ﺃﺗﺠﺮ ﺑﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﺘﻤﻜﻨﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ﻣﻦ ﺿﻤﺎﻥ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﻭﻏﺮﺍﻣﺘﻪ‪ ،‬ﺇﻥ ﺣﺪﺙ ﺑﻪ‬
‫ﺣﺎﺩﺙ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻗﺮﺿﺎ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺭﺑﺢ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻪ‪ .‬ﻭﺇﻥ ﺧﺴﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻠﺰﻣﻪ ﻓﻲ ﺣﺼﺘﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻛﻤﺎ‬
‫ﻳﻠﺰﻣﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻪ‪ ،‬ﻧﺪﺑﺎ ﻭﺍﺳﺘﺤﺒﺎﺑﺎ‪ .‬ﻭﻣﺘﻰ ﺃﺗﺠﺮ ﻟﻨﻔﺴﻪ‬

‫)‪(٣٦١‬‬
 ‫ﺑﻤﺎﻟﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﺑﻤﺘﻤﻜﻦ ﻓﻲ ﺍﻟﺤﺎﻝ ﻣﻦ ﻣﺜﻠﻪ ﻭﺿﻤﺎﻧﻪ‪ ،‬ﻛﺎﻥ‬
‫ﺿﺎﻣﻨﺎ ﻟﻠﻤﺎﻝ‪ .‬ﻓﺈﻥ ﺭﺑﺢ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻟﻸﻳﺘﺎﻡ‪ .‬ﻭﺇﻥ ﺧﺴﺮ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺩﻭﻧﻬﻢ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻟﻠﻴﺘﺎﻣﻰ ﻋﻠﻰ ﺍﻧﺴﺎﻥ ﻣﺎﻝ‪ ،‬ﺟﺎﺯ ﻟﻮﻟﻴﻬﻢ ﺃﻥ ﻳﺼﺎﻟﺤﻪ‬
‫ﻋﻠﻰ ﺷﺊ ﻳﺮﺍﻩ ﺻﻼﺣﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﻳﺄﺧﺬ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺗﺒﺮﺃ ﺑﺬﻟﻚ‬
‫ﺫﻣﺔ ﻣﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻻﻧﺴﺎﻥ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﺎﻝ‪ ،‬ﻭﻣﺎﺕ‪ ،‬ﺟﺎﺯ ﻟﻤﻦ ﻋﻠﻴﻪ‬
‫ﺍﻟﺪﻳﻦ ﺃﻥ ﻳﻮﺻﻠﻪ ﺇﻟﻰ ﻭﺭﺛﺘﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺬﻛﺮ ﻟﻬﻢ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺩﻳﻨﺎ‪ ،‬ﻭﻳﺠﻌﻞ ﺫﻟﻚ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺼﻠﺔ ﻟﻬﻢ ﻭﺍﻟﺠﺎﺋﺰﺓ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻏﺮﺿﻪ ﻓﻜﺎﻙ ﺭﻗﺒﺘﻪ ﻣﻤﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﻟﻤﺘﻮﻟﻲ ﻟﻠﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻴﺘﺎﻣﻰ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺜﺒﺖ ﻋﻠﻰ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻣﺎ ﻳﻠﺰﻣﻪ ﻋﻠﻴﻪ ﻣﻦ ﻛﺴﻮﺗﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻤﺄﻛﻮﻝ ﻭﺍﻟﻤﺸﺮﻭﺏ ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﺴﻮﻯ ﺑﻴﻨﻬﻢ‪ .‬ﻭﻣﺘﻰ ﺃﺭﺍﺩ‬
‫ﻣﺨﺎﻟﻄﺘﻬﻢ ﺑﻨﻔﺴﻪ ﻭﺃﻭﻻﺩﻩ‪ ،‬ﺟﻌﻠﻬﻢ ﻛﻮﺍﺣﺪ ﻣﻦ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﻳﻨﻔﻖ‬
‫ﻣﻦ ﻣﺎﻟﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﻨﻔﻖ ﻣﻦ ﻣﺎﻝ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻔﻀﻠﻪ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﻧﻔﺴﻪ ﻭﺃﻭﻻﺩﻩ‪ ،‬ﺑﻞ ﻳﻔﻀﻞ ﻧﻔﺴﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺃﻓﻀﻞ ﻟﻪ‪.‬‬
‫ﻭﺍﻟﻤﺘﻮﻟﻲ ﻷﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ‪ ،‬ﻭﺍﻟﻘﻴﻢ ﺑﺄﻣﻮﺭﻫﻢ‪ ،‬ﻳﺴﺘﺤﻖ ﺃﺟﺮﺓ‬
‫ﻣﺜﻠﻪ‪ ،‬ﻓﻴﻤﺎ ﻳﻘﻮﻡ ﺑﻪ ﻣﻦ ﻣﺎﻟﻬﻢ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪.‬‬
‫ﻓﺈﻥ ﻧﻘﺺ ﻧﻔﺴﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻓﻲ ﺫﻟﻚ ﻓﻀﻞ ﻭﺛﻮﺍﺏ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ‬
‫ﻛﺎﻥ ﻟﻪ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﺳﺘﻴﻔﺎﺀ ﺣﻘﻪ ﻣﻦ ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺰﻳﺎﺩﺓ‪،‬‬

‫)‪(٣٦٢‬‬
 ‫ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬﻫﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻤﻜﺎﺳﺐ ﺍﻟﻤﺤﻈﻮﺭﺓ ﻭﺍﻟﻤﻜﺮﻭﻫﺔ ﻭﺍﻟﻤﺒﺎﺣﺔ‬
‫ﻛﻞ ﺷﺊ ﺃﺑﺎﺣﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﻧﺪﺏ ﺇﻟﻴﻪ ﻭﺭﻏﺐ ﻓﻴﻪ‪،‬‬
‫ﻓﺎﻻﻛﺘﺴﺎﺏ ﺑﻪ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﺣﻼﻝ ﺟﺎﺋﺰ ﺳﺎﺋﻎ ﻣﻦ ﺻﻨﺎﻋﺔ‬
‫ﻭﺗﺠﺎﺭﺓ ﻭﻏﻴﺮﻫﻤﺎ‪.‬‬
‫ﻭﻛﻞ ﺷﺊ ﺣﺮﻣﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺯﻫﺪ ﻓﻴﻪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺍﻟﺘﻜﺴﺐ‬
‫ﺑﻪ ﻭﻻ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻓﻤﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ ﺍﻟﺨﻤﺮ‪ .‬ﻓﺎﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺣﺮﺍﻡ ﻋﻠﻰ ﺟﻤﻴﻊ‬
‫ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻣﻦ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﻬﺒﺔ ﻭﺍﻟﻤﻌﺎﻭﺿﺔ ﻭﺍﻟﺤﻤﻞ ﻟﻬﺎ ﻭﺍﻟﺼﻨﻌﺔ‬
‫ﻟﻬﺎ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺼﺮﻑ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ‪ .‬ﻓﺒﻴﻌﻪ ﻭﻫﺒﺘﻪ ﻭﺃﻛﻠﻪ ﺣﺮﺍﻡ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺨﻨﺰﻳﺮ ﻣﻦ ﺷﻌﺮ ﻭﺟﻠﺪ ﻭﺷﺤﻢ ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﻋﻤﻞ ﺟﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻤﻼﻫﻲ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻴﻬﺎ ﻭﺍﻟﺘﻜﺴﺐ‬
‫ﺑﻬﺎ‪ ،‬ﻣﺜﻞ ﺍﻟﻌﻴﺪﺍﻥ ﻭﺍﻟﻄﻨﺎﺑﻴﺮ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻷﺑﺎﻃﻴﻞ‪،‬‬
‫ﻣﺤﺮﻡ ﻣﺤﻈﻮﺭ‪ .‬ﻭﻋﻤﻞ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻟﺼﻠﺒﺎﻥ ﻭﺍﻟﺘﻤﺎﺛﻴﻞ ﺍﻟﻤﺠﺴﻤﺔ‬
‫ﻭﺍﻟﺼﻮﺭ ﻭﺍﻟﺸﻄﺮﻧﺞ ﻭﺍﻟﻨﺮﺩ ﻭﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻟﻘﻤﺎﺭ ﺣﺘﻰ ﻟﻌﺐ‬
‫ﺍﻟﺼﺒﻴﺎﻥ ﺑﺎﻟﺠﻮﺯ‪ ،‬ﻓﺎﻟﺘﺠﺎﺭﺓ ﻓﻴﻬﺎ ﻭﺍﻟﺘﺼﺮﻑ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻬﺎ ﺣﺮﺍﻡ‬
‫ﻣﺤﻈﻮﺭ‪.‬‬

‫)‪(٣٦٣‬‬
 ‫ﻭﻛﻞ ﺷﺮﺍﺏ ﻣﺴﻜﺮ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺨﻤﺮ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻗﻠﻴﻼ‬
‫ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪ .‬ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﻟﻔﻘﺎﻉ ﺣﻜﻤﻪ‪ ،‬ﻓﺈﻥ ﺷﺮﺑﻪ‬
‫ﻭﻋﻤﻠﻪ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻴﻪ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻪ ﺣﺮﺍﻡ ﻣﺤﻈﻮﺭ‪.‬‬
‫ﻭﻛﻞ ﻃﻌﺎﻡ ﺃﻭ ﺷﺮﺍﺏ ﺣﺼﻞ ﻓﻴﻪ ﺷﺊ ﻣﻦ ﺍﻷﺷﺮﺑﺔ ﺍﻟﻤﺤﻈﻮﺭﺓ‬
‫ﺃﻭ ﺷﺊ ﻣﻦ ﺍﻟﻤﺤﻈﻮﺭﺍﺕ ﻭﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻓﺈﻥ ﺷﺮﺑﻪ ﻭﻋﻤﻠﻪ ﻭﺍﻟﺘﺠﺎﺭﺓ‬
‫ﻓﻴﻪ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻪ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺣﺮﺍﻡ ﻣﺤﻈﻮﺭ‪.‬‬
‫ﻭﺟﻤﻴﻊ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻣﺤﺮﻡ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻬﺎ ﻋﻠﻰ‬
‫ﺍﺧﺘﻼﻑ ﺃﺟﻨﺎﺳﻬﺎ‪ ،‬ﻣﻦ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺬﺭﺓ ﻭﺍﻷﺑﻮﺍﻝ ﻭﻏﻴﺮﻫﻤﺎ‪،‬‬
‫ﺇﻻ ﺃﺑﻮﺍﻝ ﺍﻹﺑﻞ ﺧﺎﺻﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺑﺸﺮﺑﻪ ﻭﺍﻻﺳﺘﺸﻔﺎﺀ ﺑﻪ ﻋﻨﺪ‬
‫ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬
‫ﻭﺑﻴﻊ ﺍﻟﻤﻴﺘﺔ ﻭﺍﻟﺪﻡ ﻭﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻭﻣﺎ ﺃﻫﻞ ﻟﻐﻴﺮ ﺍﻟﻠﻪ ﺑﻪ‬
‫ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻪ ﺣﺮﺍﻡ ﻣﺤﻈﻮﺭ‪ .‬ﻭﺑﻴﻊ ﺳﺎﺋﺮ ﺍﻟﻤﺴﻮﺥ‬
‫ﻭﺷﺮﺍﺅﻫﺎ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻴﻬﺎ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻬﺎ ﻣﺤﻈﻮﺭ‪ ،‬ﻣﺜﻞ ﺍﻟﻘﺮﺩﺓ‬
‫ﻭﺍﻟﻔﻴﻠﺔ ﻭﺍﻟﺪﺑﺒﺔ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻤﺴﻮﺥ‪.‬‬
‫ﻭﺍﻟﺮﺷﺎ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺳﺤﺖ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺛﻤﻦ ﺍﻟﻜﻠﺐ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﺳﻠﻮﻗﻴﺎ ﻟﻠﺼﻴﺪ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﺑﺄﺱ ﺑﺒﻴﻌﻪ ﻭﺷﺮﺍﺋﻪ ﻭﺃﻛﻞ ﺛﻤﻨﻪ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻪ‪ .‬ﻭﺑﻴﻊ ﺟﻤﻴﻊ‬
‫ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻬﺎ ﻣﺤﻈﻮﺭ‪ ،‬ﺇﻻ ﺍﻟﻔﻬﻮﺩ ﺧﺎﺻﺔ‬
‫ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﻟﺘﻜﺴﺐ ﺑﻬﺎ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻴﻬﺎ‪ ،‬ﻷﻧﻬﺎ ﺗﺼﻠﺢ ﻟﻠﺼﻴﺪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﺮﻱ ﺍﻟﻬﺮ ﻭﺑﻴﻌﻪ ﻭﺃﻛﻞ ﺛﻤﻨﻪ‪ .‬ﻭﺑﻴﻊ ﺍﻟﺠﺮﻱ ﻭﺍﻟﻤﺎﺭﻣﺎﻫﻲ‬

‫)‪(٣٦٤‬‬
 ‫ﻭﺍﻟﻄﺎﻓﻲ‪ .‬ﻭﻛﻞ ﺳﻤﻚ ﻻ ﻳﺤﻞ ﺃﻛﻠﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻀﻔﺎﺩﻉ‬
‫ﻭﺍﻟﺴﻼﺣﻒ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﻻ ﻳﺤﻞ ﺃﻛﻠﻪ‪ ،‬ﺣﺮﺍﻡ ﺑﻴﻌﻪ ﻭﺍﻟﺘﻜﺴﺐ‬
‫ﺑﻪ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪.‬‬
‫ﻭﻣﻌﻮﻧﺔ ﺍﻟﻈﺎﻟﻤﻴﻦ ﻭﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺫﻟﻚ ﻣﺤﺮﻡ ﻣﺤﻈﻮﺭ‪ .‬ﻭﻛﻞ‬
‫ﺷﺊ ﻏﺶ ﻓﻴﻪ‪ ،‬ﻓﺎﻟﺘﺠﺎﺭﺓ ﻓﻴﻪ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻪ ﺑﺎﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﻏﻴﺮ‬
‫ﺫﻟﻚ ﺣﺮﺍﻡ ﻣﺤﻈﻮﺭ‪ .‬ﻭﺗﻌﻠﻴﻢ ﻣﺎ ﺣﺮﻣﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺗﻌﻠﻤﻪ‪ ،‬ﻭﺃﺧﺬ‬
‫ﺍﻷﺟﺮﺓ ﻋﻞ ﺫﻟﻚ‪ ،‬ﻣﺤﻈﻮﺭ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻣﻌﺎﻟﺠﺔ ﺍﻟﺰﻳﻨﺔ‬
‫ﻟﻠﺮﺟﺎﻝ ﺑﻤﺎ ﺣﺮﻣﻪ ﺍﻟﻠﻪ ﻋﻠﻴﻬﻢ ﺣﺮﺍﻡ‪ .‬ﻭﺑﻴﻊ ﺍﻟﺴﻼﺡ ﻟﺴﺎﺋﺮ ﺍﻟﻜﻔﺎﺭ‬
‫ﻭﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ ﺣﺮﺍﻡ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻤﻠﻪ ﻟﻬﻢ‪ ،‬ﻭﺍﻟﺘﻜﺴﺐ ﺑﺬﻟﻚ‪،‬‬
‫ﻭﻣﻌﻮﻧﺘﻬﻢ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺫﻟﻚ ﺣﺮﺍﻡ‪.‬‬
‫ﻭﻛﺴﺐ ﺍﻟﻤﻐﻨﻴﺎﺕ ﻭﺗﻌﻠﻢ ﺍﻟﻐﻨﺎﺀ ﺣﺮﺍﻡ‪ .‬ﻭﻛﺴﺐ ﺍﻟﻨﻮﺍﺋﺢ‬
‫ﺑﺎﻷﺑﺎﻃﻴﻞ ﺣﺮﺍﻡ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺤﻖ ﻣﻦ‬
‫ﺍﻟﻜﻼﻡ‪.‬‬
‫ﻭﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻏﺴﻞ ﺍﻷﻣﻮﺍﺕ ﻭﺣﻤﻠﻬﻢ ﻭﻣﻮﺍﺭﺍﺗﻬﻢ ﺣﺮﺍﻡ‪،‬‬
‫ﻷﻥ ﺫﻟﻚ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺃﺧﺬ ﺍﻷﺟﺮ ﻋﻠﻰ‬
‫ﺍﻷﺫﺍﻥ ﻭﺍﻟﺼﻼﺓ ﺑﺎﻟﻨﺎﺱ ﺣﺮﺍﻡ‪.‬‬
‫ﻭﺍﻟﺘﻜﺴﺐ ﺑﺤﻔﻆ ﻛﺘﺐ ﺍﻟﻀﻼﻝ‪ ،‬ﻭﻧﺴﺨﻪ ﺣﺮﺍﻡ ﻣﺤﻈﻮﺭ‪.‬‬
‫ﻭﺍﻟﺘﻜﺴﺐ ﺑﻬﺠﺎﺀ ﺃﻫﻞ ﺍﻻﻳﻤﺎﻥ ﺣﺮﺍﻡ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﻬﺠﺎﺀ ﺃﻫﻞ‬
‫ﺍﻟﻀﻼﻝ ﻭﺃﺧﺬ ﺍﻷﺟﺮ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﻛﺴﺐ ﺍﻟﺰﺍﻧﻴﺔ ﻭﻣﻬﻮﺭ ﺍﻟﺒﻐﺎﻳﺎ‬
‫ﻣﺤﺮﻡ ﻣﺤﻈﻮﺭ‪ .‬ﻭﺗﻌﻠﻢ ﺍﻟﺴﺤﺮ ﻭﺗﻌﻠﻴﻤﻪ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻪ ﻭﺃﺧﺬ‬

‫)‪(٣٦٥‬‬
 ‫ﺍﻷﺟﺮﺓ ﻋﻠﻴﻪ ﺣﺮﺍﻡ ﻣﺤﻈﻮﺭ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﻜﺴﺐ ﺑﺎﻟﻜﻬﺎﻧﺔ ﻭﺍﻟﻘﻴﺎﻓﺔ‬
‫ﻭﺍﻟﺸﻌﺒﺬﺓ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﺤﺮﻡ ﻣﺤﻈﻮﺭ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺷﺊ ﻣﻦ ﺟﻠﻮﺩ ﺍﻟﻤﻴﺘﺔ ﻭﻻ ﺍﻟﺘﻜﺴﺐ ﺑﻬﺎ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻫﻮ ﻣﺒﺎﺡ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﺇﺫﺍ ﺃﻋﻄﻰ ﺍﻹﻧﺴﺎﻥ ﻏﻴﺮﻩ ﺷﻴﺌﺎ‬
‫ﻟﻴﻀﻌﻪ ﻓﻲ ﺍﻟﻔﻘﺮﺍﺀ ﻭﻛﺎﻥ ﻫﻮ ﻣﺤﺘﺎﺟﺎ ﺇﻟﻰ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﻣﺜﻞ ﻣﺎ ﻳﻌﻄﻲ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﻳﻔﻀﻞ ﻧﻔﺴﻪ ﻋﻠﻰ ﺃﺣﺪ ﺇﻻ‬
‫ﺃﻥ ﻳﻔﻀﻠﻪ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ .‬ﻭﺇﻥ ﺃﻣﺮ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻥ ﻳﻀﻌﻪ ﻓﻲ‬
‫ﻣﻮﺍﺿﻊ ﻣﺨﺼﻮﺻﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺘﻌﺪﻯ ﻣﺎ ﺃﻣﺮﻩ ﺑﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﻣﺎ ﻳﻜﻦ ﻣﻦ ﺁﻟﺔ ﺍﻟﺴﻼﺡ ﻷﻫﻞ ﺍﻟﻜﻔﺮ ﻣﺜﻞ‬
‫ﺍﻟﺪﺭﻭﻉ‪ .‬ﻭﺍﻟﺨﻔﺎﻑ‪ .‬ﻭﺗﺠﻨﺐ ﺫﻟﻚ ﺃﻓﻀﻞ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻛﺴﺐ ﺍﻟﻤﻮﺍﺷﻂ ﺣﻼﻝ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻐﺸﺸﻦ ﻭﻻ ﻳﺪﻟﺴﻦ ﻓﻲ ﻋﻤﻠﻬﻦ‪:‬‬
‫ﻓﻴﺼﻠﻦ ﺷﻌﺮ ﺍﻟﻨﺴﺎﺀ ﺑﺸﻌﺮ ﻏﻴﺮﻫﻦ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻮﺷﻤﻦ ﺍﻟﺨﺪﻭﺩ‬
‫ﻳﺴﺘﻌﻤﻠﻦ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻥ ﻭﺻﻠﻦ ﺷﻌﻮﺭ ﻫﻦ‬
‫ﺷﻌﺮ ﻏﻴﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺬﻟﻚ ﺑﺄﺱ‪.‬‬
‫ﻭﻛﺴﺐ ﺍﻟﻘﺎﺑﻠﺔ ﺣﻼﻝ‪ .‬ﻭﻛﺴﺐ ﺍﻟﺤﺠﺎﻡ ﺣﻼﻝ‪ ،‬ﻭﻳﻜﺮﻩ‬
‫ﻟﻪ ﺃﻥ ﻳﺸﺮﻁ‪ .‬ﻭﻳﻨﺒﻐﻲ ﻟﺬﻭﻱ ﺍﻟﻤﺮﻭﺓ ﺃﻥ ﻳﻨﺰﻩ ﻧﻔﺴﻪ ﻋﻦ ﺃﻛﻞ ﻛﺴﺐ‬
‫ﺍﻟﺤﺠﺎﻡ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻏﻼﻡ ﺫﻟﻚ ﺻﻨﻌﺘﻪ ﻭﻛﺴﺒﻪ‪ ،‬ﻓﻼ ﻳﺄﻛﻞ ﻫﻮ‬
‫ﻣﻦ ﻛﺴﺒﻪ‪ ،‬ﻭﻳﻌﻄﻴﻪ ﻏﻴﺮﻩ‪ .‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪.‬‬
‫ﻭﻛﺴﺐ ﺻﺎﺣﺐ ﺍﻟﻔﺤﻞ ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﺇﺫﺍ ﺃﻗﺎﻣﻪ‬

‫)‪(٣٦٦‬‬
 ‫ﻟﻠﻨﺘﺎﺝ‪ ،‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ‪ ،‬ﻭﺗﺮﻛﻪ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺷﺊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻠﻰ‬
‫ﻧﺴﺦ ﺍﻟﻤﺼﺎﺣﻒ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪ .‬ﻭﺇﻧﻤﺎ ﻳﻜﺮﻩ ﺫﻟﻚ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻫﻨﺎﻙ ﺷﺮﻁ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺷﺮﻁ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﺧﺬ ﺍﻷﺟﺮ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﺤﻜﻢ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﻭﻋﻠﻰ ﻧﺴﺨﻬﺎ‬
‫ﻭﺗﺨﻠﻴﺪﻫﺎ ﺍﻟﻜﺘﺐ‪ .‬ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﻌﻠﻢ ﺃﻥ ﻳﺴﻮﻱ ﺑﻴﻦ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻲ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻷﺧﺬ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﻳﻔﻀﻞ ﺑﻌﻀﻬﻢ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﺑﻌﺾ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﺧﺬ ﺍﻷﺟﺮ ﻭﺍﻟﺮﺯﻕ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﻭﺍﻟﻘﻀﺎﺀ ﺑﻴﻦ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﺎﺩﻝ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺄﻣﺎ ﻣﻦ ﺟﻬﺔ‬
‫ﺳﻠﻄﺎﻥ ﺍﻟﺠﻮﺭ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻭ ﺍﻟﺨﻮﻑ ﻋﻠﻰ‬
‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺍﻟﺘﻨﺰﻩ ﻋﻦ ﺃﺧﺬ ﺍﻟﺮﺯﻕ ﻋﻠﻰ ﺫﻟﻚ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‬
‫ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﺧﺬ ﺍﻷﺟﺮ ﻋﻠﻰ ﻧﺴﺦ ﻛﺘﺐ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻧﺴﺦ ﻛﺘﺐ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ ﻭﺗﺨﻠﻴﺪﻫﺎ‬
‫ﺇﻻ ﺛﺒﺎﺕ ﺍﻟﺤﺠﺞ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺨﺼﻢ ﺃﻭ ﺍﻟﻨﻘﺾ ﻟﻪ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺑﻤﺪﺍﺋﺢ ﺃﻫﻞ ﺍﻻﻳﻤﺎﻥ ﻭﺃﺧﺬ ﺍﻷﺟﺮ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻟﺼﺪﻕ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﺧﺬ ﺍﻷﺟﺮ ﻋﻠﻰ ﺍﻟﺨﻄﺐ ﻓﻲ ﺍﻻﻣﻼﻛﺎﺕ ﻭﻋﻘﻮﺩ ﺍﻟﻨﻜﺎﺡ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﺟﺮ ﺍﻟﻤﻐﻨﻴﺔ ﻓﻲ ﺍﻷﻋﺮﺍﺱ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻐﻨﻴﻦ ﺑﺎﻷﺑﺎﻃﻴﻞ‬
‫ﻭﻻ ﻳﺪﺧﻠﻦ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﻻ ﻳﺪﺧﻞ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻴﻬﻦ‪ ،‬ﻭﻻ ﺑﺄﺱ‬
‫ﺑﺄﺧﺬ ﺍﻷﺟﺮ ﻋﻠﻰ ﺧﺘﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺧﻔﺾ ﺍﻟﺠﻮﺍﺭﻱ‪.‬‬

‫)‪(٣٦٧‬‬
 ‫ﻭﻳﻜﺮﻩ ﻣﻦ ﺍﻟﻤﻜﺎﺳﺐ ﻣﺒﺎﺷﺮﺓ ﺍﻟﺼﺮﻭﻑ‪ ،‬ﻷﻥ ﺻﺎﺣﺒﻬﺎ ﻻ‬
‫ﻳﻜﺎﺩ ﻳﺴﻠﻢ ﻣﻦ ﺍﻟﺮﺑﺎ‪ .‬ﻭﻳﻜﺮﻩ ﺑﻴﻊ ﺍﻷﻛﻔﺎﻥ‪ ،‬ﻷﻥ ﺻﺎﺣﺒﻬﺎ ﻻ‬
‫ﻳﺴﻠﻢ ﻣﻦ ﺗﻤﻨﻲ ﻣﻮﺕ ﺍﻷﺣﻴﺎﺀ‪ .‬ﻭﻳﻜﺮﻩ ﺑﻴﻊ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻷﻧﻪ ﻻ‬
‫ﻳﺴﻠﻢ ﻣﻌﻪ ﻣﻦ ﺍﻻﺣﺘﻜﺎﺭ‪ .‬ﻭﻳﻜﺮﻩ ﺑﻴﻊ ﺍﻟﺮﻗﻴﻖ ﻭﺷﺮﺍﺅﻫﻢ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻳﻜﺮﻩ ﺻﻨﻌﺔ ﺍﻟﺬﺑﺢ ﻭﺍﻟﻨﺤﺮ‪ ،‬ﻷﻧﻬﻤﺎ ﻳﺴﻠﺒﺎﻥ ﺍﻟﺮﺣﻤﺔ ﻣﻦ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻭﻛﻞ ﺫﻟﻚ ﻟﻴﺲ ﺑﻤﺤﻈﻮﺭ‪ ،‬ﺇﺫ ﺃﺩﻯ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﺍﻷﻣﺎﻧﺔ‪،‬‬
‫ﻭﺍﺳﺘﻌﻤﻞ ﻣﺎ ﻳﺴﻮﻍ ﻓﻲ ﺷﺮﻉ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻛﻞ ﺻﻨﻌﺔ ﻣﻦ ﺍﻟﺼﻨﺎﺋﻊ ﺍﻟﻤﺒﺎﺣﺔ‪ ،‬ﺇﺫﺍ ﺃﺩﻯ ﻓﻴﻬﺎ‬
‫ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻬﺎ ﺑﺄﺱ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺆﺩ ﻓﻴﻬﺎ ﺍﻷﻣﺎﻧﺔ ﺃﻭ ﻻ‬
‫ﻳﺘﻤﻜﻦ ﻣﻌﻬﺎ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻭﺗﺮﻙ ﺍﻟﻤﻘﺒﺤﺎﺕ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ‬
‫ﻟﻪ ﺍﻟﺘﻌﺮﺽ ﻟﺸﺊ ﻣﻨﻬﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺤﻴﺎﻛﺔ ﻭﺍﻟﻨﺴﺎﺟﺔ‪ ،‬ﻭﺍﻟﺘﻨﺰﻩ‬
‫ﻋﻨﻬﻤﺎ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﺮﺍﺀ ﺍﻟﻤﺼﺎﺣﻒ ﻭﺑﻴﻌﻬﺎ ﻭﺍﻟﺘﻜﺴﺐ ﺑﻬﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ‬
‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﻴﻊ ﺍﻟﻤﻜﺘﻮﺏ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺒﻴﻊ ﺍﻟﺠﻠﺪ ﻭﺍﻟﻮﺭﻕ‬
‫ﻭﺃﻣﺎ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺒﻴﻌﻬﺎ ﻭﺷﺮﺍﺋﻬﺎ ﺑﺎﻻﻃﻼﻕ‪.‬‬
‫ﻭﻛﺴﺐ ﺍﻟﺼﺒﻴﺎﻥ ﻣﻦ ﺍﻟﻤﻤﺎﻟﻴﻚ ﻭﻏﻴﺮﻫﻢ ﻣﻜﺮﻭﻩ‪.‬‬
‫ﻭﻣﻦ ﺟﻤﻊ ﻣﺎﻻ ﻣﻦ ﺣﻼﻝ ﻭﺣﺮﺍﻡ‪ ،‬ﺛﻢ ﻟﻢ ﻳﺘﻤﻴﺰ ﻟﻪ‪ ،‬ﺃﺧﺮﺝ‬
‫ﻣﻨﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺣﻞ ﻟﻪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻓﺈﻥ ﺗﻤﻴﺰ ﻟﻪ ﺍﻟﺤﺮﺍﻡ ﻣﻨﻪ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺭﺩﻩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻻ ﻳﺴﻮﻍ ﻟﻪ ﺳﻮﺍﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪﻩ‬
‫ﺭﺩﻩ ﻋﻠﻰ ﻭﺭﺛﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﻟﻪ ﻭﺍﺭﺛﺎ‪ ،‬ﺗﺼﺪﻕ ﺑﻪ ﻋﻨﻪ‪.‬‬

‫)‪(٣٦٨‬‬
 ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﺧﺬ ﺷﺊ‪ ،‬ﻣﻤﺎ ﻳﻨﺜﺮ ﻓﻲ ﺍﻷﻋﺮﺍﺱ ﻭﺍﻻﻣﻼﻛﺎﺕ‬
‫ﺇﻻ ﻣﺎ ﺃﻋﻄﻲ ﺑﺎﻟﻴﺪ ﺃﻭ ﻋﻠﻢ ﻣﻦ ﻗﺼﺪ ﺻﺎﺣﺒﻪ ﺍﻹﺑﺎﺣﺔ ﻷﺧﺬﻩ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﺟﺮ ﺍﻟﻌﻘﺎﺭﺍﺕ ﻣﻦ ﺍﻟﺪﻭﺭ ﻭﺍﻟﻤﺴﺎﻛﻦ‪ ،‬ﺇﻻ ﺇﺫﺍ‬
‫ﻋﻤﻞ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﻤﺤﻈﻮﺭﺍﺕ ﻭﺍﻟﻤﺤﺮﻣﺎﺕ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ‬
‫ﺑﺄﺟﺮﺓ ﺍﻟﺴﻔﻦ ﻭﺍﻟﺤﻤﻮﻻﺕ‪ ،‬ﺇﻻ ﻣﺎ ﻋﻠﻢ ﺃﻧﻪ ﻳﺤﻤﻞ ﻓﻴﻬﺎ ﻭﻋﻠﻴﻬﺎ‬
‫ﺷﺊ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺨﺸﺐ ﻟﻤﻦ ﻳﺠﻌﻠﻪ ﺻﻨﻤﺎ ﺃﻭ‬
‫ﺻﻠﻴﺒﺎ ﺃﻭ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﻼﻫﻲ‪ ،‬ﻷﻥ ﺍﻟﻮﺯﺭ ﻋﻠﻰ ﻣﻦ ﻳﺠﻌﻠﻪ ﻛﺬﻟﻚ‪،‬‬
‫ﻻ ﻋﻠﻰ ﺍﻟﺬﻱ ﺑﺎﻉ ﺍﻵﻟﺔ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﻋﻈﺎﻡ ﺍﻟﻔﻴﻞ ﻭﺍﻟﺘﻜﺴﺐ ﺑﺼﻨﻌﺘﻪ ﻭﺍﺗﺨﺎﺫ‬
‫ﺍﻷﻣﺸﺎﻁ ﻣﻨﻬﺎ ﻭﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺟﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ‪ ،‬ﻣﺜﻞ‬
‫ﺍﻟﻔﻬﺪ ﻭﺍﻷﺳﺪ ﻭﺍﻟﻨﻤﺮ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺬﻛﺎﺓ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﺨﻴﺎﻧﺔ ﻭﺷﺮﺍﺅﻫﻤﺎ‪ ،‬ﺇﺫﺍ ﻋﺮﻓﻬﻤﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﻌﻴﻨﻬﻤﺎ‪ .‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻌﺮﻓﻬﻤﺎ ﺑﻌﻴﻨﻬﻤﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﻋﻨﺪﻩ ﺳﺮﻗﺔ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺄﺗﻲ ﻋﻠﻰ‬
‫ﺷﺮﺍﺋﻬﺎ ﺑﺒﻴﻨﺔ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻹﺑﻞ ﻭﺍﻟﻐﻨﻢ ﻭﺍﻟﺒﻘﺮ‪ ،‬ﺇﺫﺍ‬
‫ﺃﺧﺬﻫﺎ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻫﻮ ﻣﺴﺘﺤﻘﺎ ﻟﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻷﻃﻌﻤﺔ ﻭﺍﻟﺤﺒﻮﺏ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﻌﻤﻞ ﺍﻷﺷﺮﺑﺔ ﺍﻟﻤﺒﺎﺣﺔ ﻭﺃﺧﺬ ﺍﻷﺟﺮ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺭﻛﻮﺏ ﺍﻟﺒﺤﺮ ﻟﻠﺘﺠﺎﺭﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺳﻠﻮﻙ ﻃﺮﻳﻖ‬

‫)‪(٣٦٩‬‬
 ‫ﺧﻄﺮ ﻣﻊ ﻇﻬﻮﺭ ﺃﻣﺎﺭﺓ ﺍﻟﺨﻮﻑ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﺧﺬ ﺍﻷﺟﺮﺓ ﻓﻲ ﺍﻟﻨﻴﺎﺑﺔ ﻋﻦ ﺍﻧﺴﺎﻥ ﻓﻲ ﻭﻛﺎﻟﺔ ﺑﺎﻟﺸﺮﻱ‬
‫ﻭﺍﻟﺒﻴﻊ ﻭﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺟﻴﺮ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻭﻗﺖ ﻣﻌﻠﻮﻡ ﺃﻥ‬
‫ﻳﻌﻤﻞ ﻟﻐﻴﺮﻩ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻋﻤﻼ‪ .‬ﻓﺈﻥ ﺃﺫﻥ ﻟﻪ ﺍﻟﻤﺴﺘﺄﺟﺮ ﻓﻲ ﺫﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺗﺮﺍﺏ ﺍﻟﺼﺎﻏﺔ‪ .‬ﻭﻣﺘﻰ ﺑﺎﻋﻮﻩ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﻢ‬
‫ﺃﻥ ﻳﺘﺼﺪﻗﻮﺍ ﺑﺜﻤﻨﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺰ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺜﻤﺮﺓ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻬﺎ ﻗﺪﺭ ﻛﻔﺎﻳﺘﻪ‬
‫ﻭﻻ ﻳﺤﻤﻞ ﺷﻴﺌﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻨﺰﻱ ﺍﻟﺤﻤﻴﺮ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ‬
‫ﺑﻤﺤﻈﻮﺭ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﺬﺭﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﻮﺍﻓﻞ‪ ،‬ﻭﻳﺄﺧﺬ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺍﻷﺟﺮ‪.‬‬
‫ﻭﻣﻦ ﺁﺟﺮ ﻣﻤﻠﻮﻛﺎ ﻟﻪ‪ ،‬ﻓﺄﻓﺴﺪ ﺍﻟﻤﻤﻠﻮﻙ ﺷﻴﺌﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ‬
‫ﻣﻮﻻﻩ ﺿﻤﺎﻥ ﻣﺎ ﺃﻓﺴﺪﻩ‪ ،‬ﻟﻜﻨﻪ ﻳﺴﺘﺴﻌﻰ ﺍﻟﻌﺒﺪ ﻓﻲ ﻣﻘﺪﺍﺭ ﻣﺎ ﺃﻓﺴﺪﻩ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺟﻮﺍﺭﺡ ﺍﻟﻄﻴﺮ ﻛﻠﻬﺎ ﻭﺃﺧﺬ ﺛﻤﻨﻬﺎ ﻭﺍﻟﺘﻜﺴﺐ‬
‫ﺑﻬﺎ ﺑﺠﻤﻴﻊ ﺍﻟﻮﺟﻮﻩ‪.‬‬

‫)‪(٣٧٠‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﻤﺘﺎﺟﺮ‬
‫ﺑﺎﺏ ﺁﺩﺍﺏ ﺍﻟﺘﺠﺎﺭﺓ‬
‫ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺘﺠﺎﺭﺓ ﺃﻥ ﻳﺒﺘﺪﺃ ﺃﻭﻻ‪ ،‬ﻓﻴﺘﻔﻘﻪ‬
‫ﻓﻲ ﺩﻳﻨﻪ‪ ،‬ﻟﻴﻌﺮﻑ ﻛﻴﻔﻴﺔ ﺍﻻﻛﺘﺴﺎﺏ‪ ،‬ﻭﻳﻤﻴﺰ ﺑﻴﻦ ﺍﻟﻌﻘﻮﺩ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﻳﺴﻠﻢ ﻣﻦ ﺍﻟﺮﺑﺎ ﺍﻟﻤﻮﺑﻖ ﻭﻻ ﻳﺮﺗﻜﺐ ﺍﻟﻤﺄﺛﻢ‬
‫ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻢ ﺑﻪ‪.‬‬
‫ﻓﺈﻧﻪ ﺭﻭﻱ ﻋﻦ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫" ﻣﻦ ﺃﺗﺠﺮ ﺑﻐﻴﺮ ﻋﻠﻢ‪ ،‬ﺍﺭﺗﻄﻢ ﻓﻲ ﺍﻟﺮﺑﺎ ﺛﻢ ﺍﺭﺗﻄﻢ "‪.‬‬
‫ﻭﻛﺎﻥ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﺍﻟﺘﺎﺟﺮ ﻓﺎﺟﺮ‪ ،‬ﻭﺍﻟﻔﺎﺟﺮ ﻓﻲ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﺇﻻ ﻣﻦ ﺃﺧﺬ ﺍﻟﺤﻖ ﻭﺃﻋﻄﻰ ﺍﻟﺤﻖ "‪.‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ‪ " :‬ﻣﻌﺎﺷﺮ ﺍﻟﻨﺎﺱ! ﺍﻟﻔﻘﻪ ﺛﻢ‬
‫ﺍﻟﻤﺘﺠﺮ‪ ،‬ﺍﻟﻔﻘﻪ ﺛﻢ ﺍﻟﻤﺘﺠﺮ‪ .‬ﻭﺍﻟﻠﻪ ﻟﻠﺮﺑﺎ ﻓﻲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﺧﻔﻰ ﻣﻦ‬
‫ﺩﺑﻴﺐ ﺍﻟﻨﻤﻞ ﻋﻠﻰ ﺍﻟﺼﻔﺎ "‪.‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻟﻜﻮﻓﺔ ﻳﻐﺘﺪﻱ ﻛﻞ ﻳﻮﻡ ﺑﻜﺮﺓ ﻣﻦ‬
‫ﺍﻟﻘﺼﺮ ﻳﻄﻮﻑ ﻓﻲ ﺃﺳﻮﺍﻕ ﺍﻟﻜﻮﻓﺔ ﺳﻮﻗﺎ ﺳﻮﻗﺎ‪ ،‬ﻭﻣﻌﻪ ﺍﻟﺪﺭﺓ ﻋﻠﻰ‬
‫ﻋﺎﺗﻘﻪ‪ ،‬ﻓﻴﻘﻒ ﻋﻠﻰ ﺃﻫﻞ ﻛﻞ ﺳﻮﻕ ﻓﻴﻨﺎﺩﻱ‪ " :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺘﺠﺎﺭ!‬

‫)‪(٣٧١‬‬
 ‫ﺍﺗﻘﻮﺍ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ! " ﻓﺈﺫﺍ ﺳﻤﻌﻮﺍ ﺻﻮﺗﻪ ﺃﻟﻘﻮﺍ ﻣﺎ ﻓﻲ ﺃﻳﺪﻳﻬﻢ‬
‫ﻭﺃﺭﻋﻮﺍ ﺇﻟﻴﻪ ﺑﻘﻠﻮﺑﻬﻢ ﻭﺗﺴﻤﻌﻮﺍ ﺑﺂﺫﺍﻧﻬﻢ‪ ،‬ﻓﻴﻘﻮﻝ‪ " :‬ﻗﺪﻣﻮﺍ‬
‫ﺍﻻﺳﺘﺨﺎﺭﺓ‪ ،‬ﻭﺗﺒﺮﻛﻮﺍ ﺑﺎﻟﺴﻬﻮﻟﺔ‪ ،‬ﻭﺍﻗﺘﺮﺑﻮﺍ ﻣﻦ ﺍﻟﻤﺒﺘﺎﻋﻴﻦ‪،‬‬
‫ﻭﺗﺰﻳﻨﻮﺍ ﺑﺎﻟﺤﻠﻢ‪ ،‬ﻭﺟﺎﻧﺒﻮﺍ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺗﺠﺎﻓﻮﺍ ﻋﻦ ﺍﻟﻈﻠﻢ‪،‬‬
‫ﻭﺃﻧﺼﻔﻮﺍ ﺍﻟﻤﻈﻠﻮﻣﻴﻦ‪ ،‬ﻭﻻ ﺗﻘﺮﺑﻮﺍ ﺍﻟﺮﺑﺎ‪ ،‬ﻭﺃﻭﻓﻮﺍ ﺍﻟﻜﻴﻞ ﻭﺍﻟﻤﻴﺰﺍﻥ‪،‬‬
‫ﻭﻻ ﺗﺒﺨﺴﻮﺍ ﺍﻟﻨﺎﺱ ﺃﺷﻴﺎﺀﻫﻢ‪ ،‬ﻭﻻ ﺗﻌﺜﻮﺍ ﻓﻲ ﺍﻷﺭﺽ ﻣﻔﺴﺪﻳﻦ "‪.‬‬
‫ﻓﻴﻄﻮﻑ ﺟﻤﻴﻊ ﺍﻷﺳﻮﺍﻕ ﺛﻢ ﻳﺮﺟﻊ ﻓﻴﻘﻌﺪ ﻟﻠﻨﺎﺱ‪.‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﻟﻢ ﻳﺘﻔﻘﻪ‬
‫ﻓﻲ ﺩﻳﻨﻪ‪ ،‬ﺛﻢ ﺃﺗﺠﺮ‪ ،‬ﺗﻮﺭﻁ ﻓﻲ ﺍﻟﺸﺒﻬﺎﺕ "‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺠﺘﻨﺐ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺗﺠﺎﺭﺗﻪ ﺧﻤﺴﺔ ﺃﺷﻴﺎﺀ‪ :‬ﻣﺪﺡ‬
‫ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭﺫﻡ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﻛﺘﻤﺎﻥ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﺒﻴﻊ‪،‬‬
‫ﻭﺍﻟﺮﺑﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻐﺶ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﻳﺒﻴﻌﻪ‬
‫ﺃﻭ ﻳﺸﺘﺮﻳﻪ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻴﺤﺔ ﻓﻴﻤﺎ ﻳﻔﻌﻠﻪ ﻟﻜﻞ ﺃﺣﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻧﺴﺎﻥ ﻟﻠﺘﺎﺟﺮ‪ :‬ﺍﺷﺘﺮ ﻟﻲ ﻣﺘﺎﻋﺎ‪ ،‬ﻓﻼ ﻳﻌﻄﻪ ﻣﻦ ﻋﻨﺪﻩ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺧﻴﺮﺍ ﻣﻤﺎ ﻳﺠﺪﻩ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺒﻴﻦ ﺃﻥ‬
‫ﺫﻟﻚ ﻣﻦ ﻋﻨﺪﻩ ﻭﻣﻦ ﺧﺎﺹ ﻣﺎﻟﻪ‪ .‬ﻭﻳﺠﺘﻨﺐ ﺑﻴﻊ ﺍﻟﺜﻴﺎﺏ ﻓﻲ‬
‫ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﻤﻈﻠﻤﺔ ﺍﻟﺘﻲ ﻳﺴﺘﺮ ﻓﻴﻬﺎ ﺍﻟﻌﻴﻮﺏ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﻮﻱ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺍﻟﺼﺒﻲ ﻋﻨﺪﻩ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺍﻟﺴﺎﻛﺖ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻤﻤﺎﻛﺲ‪،‬‬
‫ﻭﺍﻟﻤﺴﺘﺤﻴﻲ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺒﺼﻴﺮ ﺍﻟﻤﺪﺍﻕ‪ ،‬ﻭﻻ ﻳﻔﻀﻞ ﺑﻌﻀﺎ ﻣﻨﻬﻢ‬

‫)‪(٣٧٢‬‬
 ‫ﻋﻠﻰ ﺑﻌﺾ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﻟﻐﻴﺮﻩ‪ :‬ﻫﻠﻢ ﺃﺣﺴﻦ ﺇﻟﻴﻚ‪ ،‬ﺑﺎﻋﻪ ﻣﻦ ﻏﻴﺮ‬
‫ﺭﺑﺢ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻋﺎﻣﻠﻪ ﻣﺆﻣﻦ‪ ،‬ﻓﻠﻴﺠﺘﻬﺪ ﺃﻻ ﻳﺮﺑﺢ ﻋﻠﻴﻪ ﺇﻻ ﻓﻲ‬
‫ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻳﻘﻨﻊ ﺃﻳﻀﺎ ﻣﻊ ﺍﻻﺿﻄﺮﺍﺭ ﺑﻤﺎ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ‬
‫ﺍﻟﻴﺴﻴﺮ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻴﻞ ﻣﻦ ﺍﺳﺘﻘﺎﻟﻪ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻟﺴﻮﻡ ﻓﻴﻤﺎ ﺑﻴﻦ‬
‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻭﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ .‬ﻭﺇﺫﺍ ﻏﺪﺍ ﺇﻟﻰ ﺳﻮﻗﻪ‪ ،‬ﻓﻼ‬
‫ﻳﻜﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﺪﺧﻠﻬﺎ‪ .‬ﻭﺇﺫﺍ ﺩﺧﻠﻬﺎ‪ ،‬ﺳﺄﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﺧﻴﺮﻫﺎ‬
‫ﻭﺧﻴﺮ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺗﻌﻮﺫ ﺑﻪ ﻣﻦ ﺷﺮﻫﺎ ﻭﺷﺮ ﺃﻫﻠﻬﺎ‪ .‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ‬
‫ﺷﻴﺌﺎ‪ ،‬ﺷﻬﺪ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ‪ ،‬ﻭﻛﺒﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺈﻧﻪ ﺃﺑﺮﻙ ﻟﻪ ﻓﻴﻤﺎ‬
‫ﻳﺸﺘﺮﻳﻪ‪ .‬ﻭﺳﺄﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﺒﺎﺭﻙ ﻟﻪ ﻓﻴﻤﺎ ﻳﺸﺘﺮﻳﻪ ﻭﻳﺨﻴﺮ ﻟﻪ‬
‫ﻓﻴﻤﺎ ﻳﺒﻴﻌﻪ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺠﻨﺐ ﻣﺨﺎﻟﻄﺔ ﺍﻟﺴﻔﻠﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻷﺩﻧﻴﻦ‬
‫ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﻳﻌﺎﻣﻞ ﺇﻻ ﻣﻦ ﻧﺸﺄ ﻓﻲ ﺧﻴﺮ‪ ،‬ﻭﻳﺠﺘﻨﺐ ﻣﻌﺎﻣﻠﺔ ﺫﻭﻱ‬
‫ﺍﻟﻌﺎﻫﺎﺕ ﻭﺍﻟﻤﺤﺎﺭﻓﻴﻦ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺨﺎﻟﻂ ﺃﺣﺪﺍ ﻣﻦ ﺍﻷﻛﺮﺍﺩ‪،‬‬
‫ﻭﻳﺘﺠﻨﺐ ﻣﺒﺎﻳﻌﺘﻬﻢ ﻭﻣﺸﺎﺭﺍﺗﻬﻢ ﻭﻣﻨﺎﻛﺤﺘﻬﻢ‪ .‬ﻭﻳﻨﺒﻐﻲ ﻟﻤﻦ ﺃﺧﺬ‬
‫ﺷﻴﺌﺎ ﺑﺎﻟﻮﺯﻥ ﺃﻻ ﻳﺄﺧﺬﻩ ﺇﻻ ﻧﺎﻗﺼﺎ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﻄﺎﻩ ﻻ ﻳﻌﻄﻴﻪ ﺇﻻ‬
‫ﺭﺍﺟﺤﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻝ ﻻ ﻳﻜﻴﻞ ﺇﻻ ﻭﺍﻓﻴﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﻦ ﻻ ﻳﺤﺴﻦ‬
‫ﺍﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ‪ ،‬ﻓﻼ ﻳﺘﻌﺮﺽ ﻟﻪ‪ ،‬ﻭﻳﻮﻟﻴﻪ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺰﻳﻦ ﻣﺘﺎﻋﻪ ﺑﺄﻥ ﻳﺮﻱ ﺧﻴﺮﻩ ﻭﻳﻜﺘﻢ ﺭﺩﻳﻪ‪،‬‬
‫ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺨﻠﻂ ﺟﻴﺪﻩ ﺑﺮﺩﻳﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻛﻠﻪ ﻇﺎﻫﺮﺍ‪ .‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﻮﺏ ﺍﻟﻠﺒﻦ ﺑﺎﻟﻤﺎﺀ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻻ ﻳﺒﻴﻦ ﺍﻟﻌﻴﺐ ﻓﻴﻪ‪.‬‬

‫)‪(٣٧٣‬‬
 ‫ﻭﻳﻨﺒﻐﻲ ﺃﻻ ﻳﻄﻠﺐ ﺍﻟﻐﺎﻳﺔ ﻓﻴﻤﺎ ﻳﺒﻴﻊ ﻭﻳﺸﺘﺮﻱ ﻣﻦ ﺍﻟﺮﺑﺢ‪،‬‬
‫ﻭﻟﻴﻘﻨﻊ ﺑﺎﻟﻴﺴﻴﺮ‪ .‬ﻭﺇﺫﺍ ﺗﻌﺴﺮ ﻋﻠﻴﻪ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﻠﻴﺘﺤﻮﻝ‬
‫ﻣﻨﻪ ﺇﻟﻰ ﻏﻴﺮﻩ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻻﺳﺘﺤﻄﺎﻁ ﻣﻦ ﺍﻟﺜﻤﻦ ﺑﻌﺪ ﺍﻟﺼﻔﻘﺔ ﻭﻋﻘﺪ‬
‫ﺍﻟﺒﻴﻊ‪ .‬ﻭﻣﻦ ﺑﺎﻉ ﻟﻐﻴﺮﻩ ﺷﻴﺌﺎ‪ ،‬ﻓﻼ ﻳﺸﺘﺮﻩ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﺯﺍﺩ ﻓﻲ‬
‫ﺛﻤﻨﻪ ﻋﻠﻰ ﻣﺎ ﻳﻄﻠﺐ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﺇﻻ ﺑﻌﻠﻢ ﻣﻦ ﺻﺎﺣﺒﻪ ﻭﺇﺫﻥ ﻣﻦ‬
‫ﺟﻬﺘﻪ‪ .‬ﻭﺇﺫﺍ ﻧﺎﺩﻯ ﺍﻟﻤﻨﺎﺩﻱ ﻋﻠﻰ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻓﻼ ﻳﺰﻳﺪ ﻓﻲ ﺍﻟﻤﺘﺎﻉ‪ .‬ﻓﺈﺫﺍ‬
‫ﺳﻜﺖ ﺍﻟﻤﻨﺎﺩﻱ‪ ،‬ﺯﺍﺩ ﺣﻴﻨﺌﺬ ﺇﻥ ﺷﺎﺀ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺪﺧﻞ‬
‫ﻓﻲ ﺳﻮﻡ ﺃﺧﻴﻪ ﺍﻟﻤﺆﻣﻦ‪.‬‬
‫ﺑﺎﺏ ﺍﻻﺣﺘﻜﺎﺭ ﻭﺍﻟﺘﻠﻘﻲ‬
‫ﺍﻻﺣﺘﻜﺎﺭ ﻫﻮ ﺣﺒﺲ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ ﻭﺍﻟﺴﻤﻦ‬
‫ﻣﻦ ﺍﻟﺒﻴﻊ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻻﺣﺘﻜﺎﺭ ﻓﻲ ﺷﺊ ﺳﻮﻯ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ‪.‬‬
‫ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺍﻻﺣﺘﻜﺎﺭ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻟﻨﺎﺱ ﺣﺎﺟﺔ ﺷﺪﻳﺪﺓ ﺇﻟﻰ ﺷﺊ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﻓﻲ ﺍﻟﺒﻠﺪ ﻏﻴﺮﻩ‪ .‬ﻓﺄﻣﺎ ﻣﻊ ﻭﺟﻮﺩ ﺃﻣﺜﺎﻟﻪ‪ ،‬ﻓﻼ‬
‫ﺑﺄﺱ ﺃﻥ ﻳﺤﺒﺴﻪ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻳﻄﻠﺐ ﺑﺬﻟﻚ ﺍﻟﻔﻀﻞ‪.‬‬
‫ﻭﻣﺘﻰ ﺿﺎﻕ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻟﻢ ﻳﻮﺟﺪ ﺇﻻ ﻋﻨﺪ ﻣﻦ‬
‫ﺍﺣﺘﻜﺮﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻥ ﻳﺠﺒﺮﻩ ﻋﻠﻰ ﺑﻴﻌﻪ‪ ،‬ﻭﻳﻜﺮﻫﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺠﺒﺮﻩ ﻋﻠﻰ ﺳﻌﺮ ﺑﻌﻴﻨﻪ‪ ،‬ﺑﻞ ﻳﺒﻴﻌﻪ ﺑﻤﺎ ﻳﺮﺯﻗﻪ ﺍﻟﻠﻪ‬
‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻻ ﻳﻤﻜﻨﻪ ﻣﻦ ﺣﺒﺴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﺣﺪ ﺍﻻﺣﺘﻜﺎﺭ ﻓﻲ ﺍﻟﻐﻼ ﻭﻗﻠﺔ ﺍﻷﻃﻌﻤﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻓﻲ‬

‫)‪(٣٧٤‬‬
 ‫ﺍﻟﺮﺧﺺ ﻭﺣﺎﻝ ﺍﻟﺴﻌﺔ ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣﺎ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﻋﺪﺍ ﺍﻷﺟﻨﺎﺱ ﺍﻟﺘﻲ‬
‫ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻓﻼ ﺍﺣﺘﻜﺎﺭ ﻓﻴﻬﺎ‪ .‬ﻭﻷﺻﺤﺎﺑﻬﺎ ﺃﻥ ﻳﺒﻴﻌﻮﻫﺎ ﺑﻤﺎ ﺷﺎﺅﻭﺍ‬
‫ﻣﻦ ﺍﻷﺳﻌﺎﺭ ﻭﻓﻲ ﺃﻱ ﻭﻗﺖ ﺷﺎﺅﻩ‪ .‬ﻭﻟﻴﺲ ﻟﻠﺴﻠﻄﺎﻥ ﺃﻥ ﻳﺤﻤﻠﻬﻢ ﻋﻠﻰ‬
‫ﺷﺊ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺘﻠﻘﻲ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻣﺘﻌﺔ ﻭﺍﻟﻤﺘﺎﺟﺮ‬
‫ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﺟﻨﺎﺳﻬﺎ ﺧﺎﺭﺝ ﺍﻟﺒﻠﺪ‪ ،‬ﻓﻴﺸﺘﺮﻳﻬﺎ ﻣﻦ ﺃﺭﺑﺎﺑﻬﺎ‪،‬‬
‫ﻭﻻ ﻳﻌﻠﻤﻮﻥ ﻫﻢ ﺑﺴﻌﺮ ﺍﻟﺒﻠﺪ‪ .‬ﻓﻤﻦ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺍﺭﺗﻜﺐ‬
‫ﻣﻜﺮﻭﻫﺎ ﻟﻤﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻐﺎﻟﻄﺎﺕ ﻭﺍﻟﻤﻐﺎﺑﻨﺎﺕ‪ .‬ﻭﻛﺬﻟﻚ ﺃﻳﻀﺎ‬
‫ﻳﻜﺮﻩ ﺃﻥ ﻳﺒﻴﻊ ﺣﺎﺿﺮ ﻟﺒﺎﺩ ﻟﻘﻠﺔ ﺑﺼﻴﺮﺗﻪ ﺑﻤﺎ ﻳﺒﺎﻉ ﻓﻲ ﺍﻟﺒﻼﺩ‪،‬‬
‫ﻭﺃﻥ ﻟﻢ ﻳﻜﻦ ﺷﺊ ﻣﻦ ﺫﻟﻚ ﻣﺤﻈﻮﺭﺍ‪ ،‬ﻟﻜﻦ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﺴﻨﻮﻧﺎﺕ‪.‬‬
‫ﻭﺣﺪ ﺍﻟﺘﻠﻘﻲ ﺭﻭﺣﺔ‪ ،‬ﻭﺣﺪﻫﺎ ﺃﺭﺑﻌﺔ ﻓﺮﺍﺳﺦ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﺗﺠﺎﺭﺓ ﻭﺟﻠﺒﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺗﻠﻘﻴﺎ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺮﺑﺎ ﻭﺃﺣﻜﺎﻣﻪ ﻭﻣﺎ ﻳﺼﺢ ﻓﻴﻪ ﻭﻣﺎ ﻻ ﻳﺼﺢ‬
‫ﺍﻟﺮﺑﺎ ﻣﺤﻈﻮﺭ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ " :‬ﻭﺃﺣﻞ‬
‫ﺍﻟﻠﻪ ﺍﻟﺒﻴﻊ ﻭﺣﺮﻡ ﺍﻟﺮﺑﺎ " ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ " :‬ﻳﻤﺤﻖ ﺍﻟﻠﻪ ﺍﻟﺮﺑﺎ ﻭﻳﺮﺑﻲ‬
‫ﺍﻟﺼﺪﻗﺎﺕ " ﻭﻗﺎﻝ‪ " :‬ﻓﺈﻥ ﻟﻢ ﺗﻔﻌﻠﻮﺍ‪ ،‬ﻓﺄﺫﻧﻮﺍ ﺑﺤﺮﺏ ﻣﻦ ﺍﻟﻠﻪ‬
‫ﻭﺭﺳﻮﻟﻪ " ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ " :‬ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺮﺑﺎ ﻻ ﻳﻘﻮﻣﻮﻥ ﺇﻻ‬
‫ﻛﻤﺎ ﻳﻘﻮﻡ ﺍﻟﺬﻱ ﻳﺘﺨﺒﻄﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻟﻤﺲ " ﺍﻵﻳﺔ‪ .‬ﻭﺭﻭﻱ ﻋﻦ‬
‫ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺩﺭﻫﻢ ﺭﺑﺎ ﺃﻋﻈﻢ ﻋﻨﺪ ﺍﻟﻠﻪ‬

‫)‪(٣٧٥‬‬
 ‫ﺗﻌﺎﻟﻰ ﻣﻦ ﺳﺒﻌﻴﻦ ﺯﻧﻴﺔ ﻛﻠﻬﺎ ﺑﺬﺍﺕ ﻣﺤﺮﻡ‪ .‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺮﻓﻪ‬
‫ﺍﻹﻧﺴﺎﻥ ﻟﻴﺠﺘﻨﺒﻪ ﻭﻳﺘﻨﺰﻩ ﻋﻨﻪ‪.‬‬
‫ﻓﻤﻦ ﺍﺭﺗﻜﺐ ﺍﻟﺮﺑﺎ ﺑﺠﻬﺎﻟﺔ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻥ ﺫﻟﻚ ﻣﺤﻈﻮﺭ‪،‬‬
‫ﻓﻠﻴﺴﺘﻐﻔﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻣﻀﻰ ﺷﺊ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻠﻢ‪ :‬ﺃﻥ ﺫﻟﻚ ﺣﺮﺍﻡ ﺛﻢ ﺍﺳﺘﻌﻤﻠﻪ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻳﺤﺼﻞ ﻟﻪ ﻣﻦ‬
‫ﺫﻟﻚ ﻣﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺭﺩﻩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻌﺮﻑ‬
‫ﺻﺎﺣﺒﻪ‪ ،‬ﺗﺼﺪﻕ ﺑﻪ ﻋﻨﻪ‪ .‬ﻭﺇﻥ ﻋﺮﻓﻪ ﻭﻻ ﻳﻌﺮﻑ ﻣﻘﺪﺍﺭ ﻣﺎ ﺃﺭﺑﻰ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﺼﺎﻟﺤﻪ ﻭﻟﻴﺘﺤﻠﻪ‪ .‬ﻭﺇﻥ ﻋﻠﻢ ﺃﻥ ﻓﻲ ﻣﺎﻟﻪ ﺭﺑﺎ‪ ،‬ﻭﻻ‬
‫ﻳﻌﺮﻑ ﻣﻘﺪﺍﺭﻩ ﻭﻻ ﻣﻦ ﺃﺭﺑﻰ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﺨﺮﺝ ﺧﻤﺲ ﺫﻟﻚ ﺍﻟﻤﺎﻝ‪،‬‬
‫ﻭﻳﻀﻌﻪ ﻓﻲ ﺃﻫﻠﻪ‪ ،‬ﻭﺣﻞ ﻟﻪ ﻣﺎ ﻳﺒﻘﻰ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﺭﺑﺎ ﺑﻴﻦ ﺍﻟﻮﻟﺪ ﻭﻭﺍﻟﺪﻩ‪ ،‬ﻷﻥ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﻓﻲ ﺣﻜﻢ ﻣﺎﻝ‬
‫ﺍﻟﻮﺍﻟﺪ‪ .‬ﻭﻻ ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺳﻴﺪﻩ‪ ،‬ﻷﻥ ﻣﺎﻝ ﺍﻟﻌﺒﺪ ﻟﺴﻴﺪﻩ‪ .‬ﻭﻻ ﺑﻴﻦ‬
‫ﺍﻟﺮﺟﻞ ﻭﺃﻫﻠﻪ‪ .‬ﻭﻻ ﺭﺑﺎ ﺃﻳﻀﺎ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻢ ﻭﺑﻴﻦ ﺃﻫﻞ ﺍﻟﺤﺮﺏ‪،‬‬
‫ﻷﻧﻬﻢ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻓﺊ ﻟﻠﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺇﻧﻤﺎ ﻻ ﻳﺘﻤﻜﻦ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺍﻟﺮﺑﺎ ﻳﺜﺒﺖ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻛﺜﺒﻮﺗﻪ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﺴﻠﻢ‬
‫ﻣﺜﻠﻪ‪.‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺮﺑﺎ ﺇﻻ ﻓﻴﻤﺎ ﻳﻜﺎﻝ ﺃﻭ ﻳﻮﺯﻥ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺎ ﻋﺪﺍﻫﻤﺎ ﻓﻼ ﺭﺑﺎ ﻓﻴﻪ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳﻜﺎﻝ ﺃﻭ ﻳﻮﺯﻥ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﺤﺮﻡ ﺍﻟﺘﻔﺎﺿﻞ ﻓﻴﻪ ﻭﺍﻟﺠﻨﺲ ﻭﺍﺣﺪ ﻧﻘﺪﺍ ﻭﻧﺴﻴﺌﺔ‪ ،‬ﻣﺜﻞ ﺑﻴﻊ‬
‫ﺩﺭﻫﻢ ﺑﺪﺭﻫﻢ ﻭﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺩﻳﻨﺎﺭ ﺑﺪﻳﻨﺎﺭ ﻭﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ‪،‬‬

‫)‪(٣٧٦‬‬
 ‫ﻭﻗﻔﻴﺰ ﺣﻨﻄﺔ ﺑﻘﻔﻴﺰ ﻣﻨﻬﺎ ﻭﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻜﻮﻙ ﺷﻌﻴﺮ ﺑﻤﻜﻮﻙ‬
‫ﻣﻨﻪ ﻭﺯﻳﺎﺩﺓ‪ .‬ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺟﻤﻴﻊ ﺍﻟﻤﻜﻴﻼﺕ ﻭﺍﻟﻤﻮﺯﻭﻧﺎﺕ‪ .‬ﻭﺇﺫﺍ‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﺠﻨﺴﺎﻥ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﺘﻔﺎﺿﻞ ﻓﻴﻬﻤﺎ ﻧﻘﺪﺍ ﻭﻧﺴﻴﺌﺔ‪،‬‬
‫ﺇﻻ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺑﻴﻊ‬
‫ﺩﻳﻨﺎﺭ ﺑﺪﺭﺍﻫﻢ ﻧﺴﻴﺌﺔ‪ ،‬ﻭﻳﺠﻮﺯ ﺫﻟﻚ ﻧﻘﺪﺍ ﺑﺄﻱ ﺳﻌﺮ ﻛﺎﻥ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻔﺎﺿﻞ‬
‫ﻓﻴﻬﻤﺎ ﻻ ﻧﻘﺪﺍ ﻭﻻ ﻧﺴﻴﺌﺔ‪ ،‬ﻷﻧﻬﻤﺎ ﻛﺎﻟﺠﻨﺲ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺑﺒﻴﻊ ﻗﻔﻴﺰ ﻣﻦ ﺍﻟﺬﺭﺓ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺤﺒﻮﺏ ﺑﻘﻔﻴﺰﻳﻦ ﻣﻦ ﺍﻟﺤﻨﻄﺔ‬
‫ﻭﺍﻟﺸﻌﻴﺮ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﺤﺒﻮﺏ ﻳﺪﺍ‪ .‬ﻭﻳﻜﺮﻩ ﺫﻟﻚ ﻧﺴﻴﺌﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻻ ﻳﻜﺎﻝ ﻭﻻ ﻳﻮﺯﻥ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﺘﻔﺎﺿﻞ ﻓﻴﻪ ﻭﺍﻟﺠﻨﺲ‬
‫ﻭﺍﺣﺪ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻧﺴﻴﺌﺔ‪ ،‬ﻣﺜﻞ ﺛﻮﺏ ﺑﺜﻮﺑﻴﻦ ﻭﺩﺍﺑﺔ‬
‫ﺑﺪﺍﺑﺘﻴﻦ ﻭﺩﺍﺭ ﺑﺪﺍﺭﻳﻦ ﻭﻋﺒﺪ ﺑﻌﺒﺪﻳﻦ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻤﺎ ﻻ‬
‫ﻳﺪﺧﻞ ﺗﺤﺖ ﺍﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻓﻲ ﺫﻟﻚ ﺃﻥ ﻳﻘﻮﻡ ﻣﺎ ﻳﺒﺘﺎﻋﻪ‬
‫ﺑﺎﻟﺪﺭﺍﻫﻢ ﺃﻭ ﺍﻟﺪﻧﺎﻧﻴﺮ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﺴﻠﻊ ﻭﻳﻘﻮﻡ ﻣﺎ ﻳﺒﻴﻌﻪ ﺑﻤﺜﻞ‬
‫ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻣﺎ ﻳﻜﺎﻝ ﻭﻳﻮﺯﻥ‪ ،‬ﻓﺒﻴﻊ ﺍﻟﻤﺜﻞ ﺑﺎﻟﻤﺜﻞ ﺟﺎﺋﺰ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‬
‫ﻳﺪﺍ‪ :‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻧﺴﻴﺌﺔ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻷﻣﺘﻌﺔ ﻭﺍﻟﻌﻘﺎﺭﺍﺕ ﻭﺍﻟﺤﺒﻮﺏ ﻭﻏﻴﺮ ﺫﻟﻚ‬
‫ﺑﺎﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ ﻧﻘﺪﺍ ﻭﻧﺴﻴﺌﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﻐﻨﻢ ﺑﺎﻟﻠﺤﻢ‬
‫ﻭﻻ ﻭﺯﻧﺎ ﻭﻻ ﺟﺰﺍﻓﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻳﻀﺎ ﺑﻴﻊ ﺍﻟﺮﻃﺐ ﺑﺎﻟﺘﻤﺮ ﻣﺜﻼ‬

‫)‪(٣٧٧‬‬
 ‫ﺑﻤﺜﻞ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺟﻒ ﻧﻘﺺ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺤﻨﻄﺔ ﺑﺎﻟﺪﻗﻴﻖ‬
‫ﻭﺍﻟﺴﻮﻳﻖ ﻣﺜﻼ ﺑﻤﺜﻞ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻔﺎﺿﻞ ﻓﻴﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ‬
‫ﻧﻘﺪﺍ ﻭﻻ ﻳﺠﻮﺯ ﻧﺴﻴﺌﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺪﻗﻴﻖ ﺑﺎﻟﺨﺒﺰ‬
‫ﻣﺜﻼ ﺑﻤﺜﻞ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻧﺴﻴﺌﺔ‪ .‬ﻭﺍﻟﺘﻔﺎﺿﻞ ﻓﻴﻪ ﻻ ﻳﺠﻮﺯ‬
‫ﻻ ﻧﻘﺪﺍ ﻭﻻ ﻧﺴﻴﺌﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﻠﺒﻦ ﻭﺍﻟﺴﻤﻦ ﻭﺍﻟﺰﺑﺪ ﻛﻠﻪ‬
‫ﻣﺜﻼ ﺑﻤﺜﻞ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻧﺴﻴﺌﺔ‪ ،‬ﻭﺍﻟﺘﻔﺎﺿﻞ ﻓﻴﻪ ﻻ ﻳﺠﻮﺯ ﻻ‬
‫ﻧﻘﺪﺍ ﻭﻻ ﻧﺴﻴﺌﺔ‪ .‬ﻭﺍﻟﻠﺤﻤﺎﻥ ﺇﺫﺍ ﺍﺗﻔﻖ ﺃﺟﻨﺎﺳﻬﺎ‪ ،‬ﺟﺎﺯ ﺑﻴﻊ ﺑﻌﻀﻬﺎ‬
‫ﺑﺒﻌﺾ ﻣﺜﻼ ﺑﻤﺜﻞ ﻳﺪﺍ ﺑﻴﺪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻧﺴﻴﺌﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺍﻟﺘﻔﺎﺿﻞ ﻓﻴﻬﺎ ﻻ ﻧﻘﺪﺍ ﻭﻻ ﻧﺴﻴﺌﺔ‪ .‬ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺃﺟﻨﺎﺳﻬﺎ‪ ،‬ﺟﺎﺯ‬
‫ﺍﻟﺘﻔﺎﺿﻞ ﻓﻴﻬﺎ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻧﺴﻴﺌﺔ‪ ،‬ﻣﺜﻞ ﺭﻃﻞ ﻣﻦ ﻟﺤﻢ‬
‫ﺍﻟﻐﻨﻢ ﺑﺮﻃﻠﻴﻦ ﻣﻦ ﻟﺤﻢ ﺍﻟﺒﻘﺮ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻧﺴﻴﺌﺔ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﻐﺰﻝ ﺑﺎﻟﺜﻮﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﻮﺏ ﺃﻛﺜﺮ ﻭﺯﻧﺎ ﻣﻨﻪ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺊ ﻳﺒﺎﻉ ﻓﻲ ﺑﻠﺪ ﺟﺰﺍﻓﺎ ﻭﻓﻲ ﺑﻠﺪ ﺁﺧﺮ ﻛﻴﻼ ﺃﻭ ﻭﺯﻧﺎ‪،‬‬
‫ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻤﻜﻴﻞ ﻭﺍﻟﻤﻮﺯﻭﻥ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﺘﻔﺎﺿﻞ ﻓﻴﻪ‪ .‬ﻭﻳﺠﻮﺯ‬
‫ﺑﻴﻊ ﺍﻟﻤﺜﻞ ﺑﺎﻟﻤﺜﻞ ﻧﻘﺪﺍ ﻭﻻ ﻧﺴﻴﺌﺔ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﻜﺎﻝ ﺃﻭ ﻳﻮﺯﻥ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺟﺰﺍﻓﺎ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻣﺎ ﻳﺒﺎﻉ ﻋﺪﺩﺍ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺟﺰﺍﻓﺎ ﻓﺈﻥ ﻛﺎﻥ ﻣﺎ ﻳﺒﺎﻉ ﺑﺎﻟﻌﺪﺩ‬
‫ﻳﺼﻌﺐ ﻋﺪﺓ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻜﺎﻝ ﺃﻭ ﻳﻮﺯﻥ ﻣﻨﻪ ﻣﻘﺪﺍﺭ ﺑﻌﻴﻨﻪ ﺛﻢ‬
‫ﻳﻌﺪ‪ ،‬ﻭﻳﺆﺧﺬ ﺍﻟﺒﺎﻗﻲ ﺑﺤﺴﺎﺑﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺴﻤﻦ ﺑﺎﻟﺰﻳﺖ ﻣﺘﻔﺎﺿﻼ ﻳﺪﺍ ﺑﻴﺪ‪ ،‬ﻭﻻ‬

‫)‪(٣٧٨‬‬
 ‫ﻳﺠﻮﺯ ﺫﻟﻚ ﻧﺴﻴﺌﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻔﺎﺿﻞ ﻓﻲ ﺍﻷﺩﻫﺎﻥ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻷﺻﻞ ﻳﺮﺟﻊ ﺇﻟﻰ ﺟﻨﺲ ﻭﺍﺣﺪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺒﺎﻉ ﺍﻟﺸﻴﺮﺝ ﺑﺎﻟﺒﻨﻔﺴﺞ‬
‫ﺃﻭ ﺩﻫﻦ ﺍﻟﻮﺭﺩ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻤﺎ ﻛﺎﻥ ﺍﻷﺻﻞ ﻓﻴﻪ ﺩﻫﻦ ﺍﻟﺸﻴﺮﺝ‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﺴﻤﺴﻢ ﺑﺎﻟﺸﻴﺮﺝ‪ ،‬ﻭﻻ ﺍﻟﻜﺘﺎﻥ ﺑﺪﻫﻨﻪ‪ ،‬ﺑﻞ‬
‫ﺃﻥ ﻳﻘﻮﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩﻩ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﺒﺴﺮ ﺑﺎﻟﺘﻤﺮ ﻣﺘﻔﺎﺿﻼ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺟﻨﺴﻪ‪،‬‬
‫ﻭﻻ ﺑﻴﻊ ﻧﻮﻉ ﻣﻦ ﺗﻤﺮ ﺑﺄﻛﺜﺮ ﻣﻨﻪ ﻣﻦ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻷﻥ ﻣﺎ ﻳﻜﻮﻥ‬
‫ﻣﻦ ﺍﻟﻨﺨﻞ ﻓﻲ ﺣﻜﻢ ﺍﻟﻨﻮﻉ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﺣﻜﻢ ﺍﻟﺰﺑﻴﺐ ﻭﺗﺤﺮﻳﻢ‬
‫ﺍﻟﺘﻔﺎﺿﻞ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺟﻨﺴﻪ‪ ،‬ﻣﺜﻞ ﺍﻟﺘﻤﺮ ﺳﻮﺍﺀ‪ ،‬ﻷﻥ‬
‫ﺟﻤﻴﻌﻪ ﻓﻲ ﺣﻜﻢ ﺍﻟﺠﻨﺲ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﺪﺑﺲ ﺍﻟﻤﻌﻤﻮﻝ‬
‫ﻣﻦ ﺍﻟﺘﻤﺮ ﺑﺎﻟﺘﻤﺮ ﻣﺘﻔﺎﺿﻼ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻌﻪ ﻣﺜﻼ ﺑﻤﺜﻞ ﻳﺪﺍ‪ ،‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﻧﺴﻴﺌﺔ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺘﻤﺮ ﺑﺎﻟﺰﺑﻴﺐ ﻣﺘﻔﺎﺿﻼ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﻧﺴﻴﺌﺔ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺰﺑﻴﺐ ﺑﺎﻟﺪﺑﺲ ﺍﻟﻤﻌﻤﻮﻝ ﻣﻦ‬
‫ﺍﻟﺘﻤﺮ ﻣﺘﻔﺎﺿﻼ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺑﻤﺎ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﺰﺑﻴﺐ ﻣﻦ‬
‫ﺍﻟﺪﺑﻮﺱ ﻣﺘﻔﺎﺿﻼ ﻻ ﻧﻘﺪﺍ ﻭﻻ ﻧﺴﻴﺌﺔ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﻌﻨﺐ ﺑﺎﻟﺰﺑﻴﺐ ﺇﻻ ﻣﺜﻼ ﺑﻤﺜﻞ‪ ،‬ﻭﺗﺠﻨﺒﻪ‬
‫ﺃﻓﻀﻞ‪ .‬ﻭﺍﻟﻌﺼﻴﺮ ﻭﺍﻟﺒﺨﺘﺞ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻔﺎﺿﻞ ﻓﻴﻬﻤﺎ‪ .‬ﻭﻳﺠﻮﺯ ﺑﻴﻊ‬
‫ﺫﻟﻚ ﻣﺜﻼ ﺑﻤﺜﻞ ﻳﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻧﺴﻴﺌﺔ‪.‬‬
‫ﻭﻣﺎ ﻳﺒﺎﻉ ﺑﺎﻟﻌﺪﺩ ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﺘﻔﺎﺿﻞ ﻓﻴﻪ ﻳﺪﺍ ﺑﻴﺪ‪ ،‬ﻭﺍﻟﺠﻨﺲ‬

‫)‪(٣٧٩‬‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻧﺴﻴﺌﺔ‪ ،‬ﻣﺜﻞ ﺍﻟﺒﻴﻀﺔ ﺑﺎﻟﺒﻴﻀﺘﻴﻦ ﻭﺍﻟﺠﻮﺯﺓ‬
‫ﺑﺎﻟﺠﻮﺯﺗﻴﻦ ﻭﺍﻟﺤﻠﺔ ﺑﺎﻟﺤﻠﺘﻴﻦ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻤﺎ ﻗﺪ ﺑﻴﻨﺎﻩ ﻓﻴﻤﺎ‬
‫ﻣﻀﻰ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺼﺮﻑ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺩﺭﻫﻢ ﺑﺪﺭﻫﻤﻴﻦ ﻻ ﻧﻘﺪﺍ ﻭﻻ ﻧﺴﻴﺌﺔ‬
‫ﻭﻻ ﺑﻴﻊ ﺩﺭﻫﻢ ﺑﺪﺭﻫﻢ ﻧﺴﻴﺌﺔ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﻧﻘﺪﺍ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺩﻳﻨﺎﺭ ﺑﺪﻳﻨﺎﺭﻳﻦ ﻻ ﻧﻘﺪﺍ ﻭﻻ ﻧﺴﻴﺌﺔ‪ ،‬ﻭﻻ ﺑﻴﻊ‬
‫ﺩﻳﻨﺎﺭ ﺑﺪﻳﻨﺎﺭ ﻧﺴﻴﺌﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﻧﻘﺪﺍ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ‬
‫ﺩﻳﻨﺎﺭ ﺑﺪﺭﺍﻫﻢ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻧﺴﻴﺌﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻺﻧﺴﺎﻥ‬
‫ﻋﻠﻰ ﻏﻴﺮﻩ ﺩﺭﺍﻫﻢ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺑﻬﺎ ﺩﻧﺎﻧﻴﺮ ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ‬
‫ﻟﻪ ﺩﻧﺎﻧﻴﺮ ﻓﻴﺄﺧﺬ ﺑﻬﺎ ﺩﺭﺍﻫﻢ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ‬
‫ﺩﻧﺎﻧﻴﺮ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﺛﻢ ﺗﻐﻴﺮﺕ ﺍﻷﺳﻌﺎﺭ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺳﻌﺮ‬
‫ﻳﻮﻡ ﻗﺒﺾ ﺍﻟﺪﺭﺍﻫﻢ ﻣﻦ ﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻻﻧﺴﺎﻥ ﻋﻠﻰ ﺻﻴﺮﻓﻲ ﺩﺍﺭﻫﻢ ﺃﻭ ﺩﻧﺎﻧﻴﺮ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﻪ‪:‬‬
‫ﺣﻮﻝ ﺍﻟﺪﻧﺎﻧﻴﺮ ﺇﻟﻰ ﺍﻟﺪﺭﺍﻫﻢ ﺃﻭ ﺍﻟﺪﺭﺍﻫﻢ ﺇﻟﻰ ﺍﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﻭﺳﺎﻋﺮﻩ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻮﺍﺯﻧﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻻ‬
‫ﻳﻨﺎﻗﺪﻩ‪ ،‬ﻷﻥ ﺍﻟﻨﻘﺪﻳﻦ ﺟﻤﻴﻌﺎ ﻣﻦ ﻋﻨﺪﻩ‪ .‬ﻭﺇﺫﺍ ﺃﺧﺬ ﺍﻧﺴﺎﻥ ﻣﻦ‬
‫ﻏﻴﺮﻩ ﺩﺭﺍﻫﻢ ﻭﺃﻋﻄﺎﻩ ﺍﻟﺪﻧﺎﻧﻴﺮ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺔ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﺃﻭ ﺃﺧﺬ‬
‫ﻣﻨﻪ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺃﻋﻄﺎﻩ ﺍﻟﺪﺭﺍﻫﻢ ﻣﺜﻞ ﻣﺎ ﻟﻪ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪،‬‬

‫)‪(٣٨٠‬‬
 ‫ﻭﺳﺎﻋﺮﻩ ﻋﻠﻰ ﺛﻤﻨﻪ‪ ،‬ﻛﺎﻥ ﺟﺎﺋﺰﺍ ﻭﺇﻥ ﻟﻢ ﻳﻮﺍﺯﻧﻪ‪ ،‬ﻭﻻ ﻳﻨﺎﻗﺪﻩ‬
‫ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻓﻲ ﺣﻜﻢ ﺍﻟﻮﺯﻥ ﻭﺍﻟﻨﻘﺪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻣﺎ ﻳﻌﻄﻴﻪ ﺃﻗﻞ ﻣﻦ ﻣﺎﻟﻪ‪ .‬ﻓﺈﻥ ﺃﻋﻄﺎﻩ ﺃﻗﻞ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺳﺎﻋﺮﻩ‪،‬‬
‫ﻣﻀﻰ ﺍﻟﺒﻴﻊ ﻓﻲ ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ‪ ،‬ﻭﻟﻢ ﻳﻤﺾ ﻓﻴﻤﺎ ﻫﻮ ﺃﻛﺜﺮ‬
‫ﻣﻨﻪ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻓﻲ ﺫﻟﻚ ﺃﻥ ﻳﻮﺍﺯﻧﻪ ﻭﻳﻨﺎﻗﺪﻩ ﻓﻲ ﺍﻟﺤﺎﻝ ﺃﻭ ﻳﺠﺪﺩ‬
‫ﺍﻟﻌﻘﺪ ﻓﻲ ﺣﺎﻝ ﻣﺎ ﻳﻨﺘﻘﺪ ﻭﻳﺘﺰﻥ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻟﻒ ﺩﺭﻫﻢ ﻭﺩﻳﻨﺎﺭﺍ ﺑﺄﻟﻔﻲ ﺩﺭﻫﻢ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﻟﺠﻨﺲ ﺃﻭ ﻣﻦ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺪﻳﻨﺎﺭ‬
‫ﻻ ﻳﺴﺎﻭﻱ ﺃﻟﻒ ﺩﺭﻫﻢ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻌﻞ‬
‫ﺑﺪﻝ ﺍﻟﺪﻳﻨﺎﺭ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﺃﻭ ﺟﺰﺃ ﻣﻦ ﺍﻟﻤﺘﺎﻉ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‬
‫ﻟﻴﺘﺨﻠﺺ ﺑﻪ ﻣﻦ ﺍﻟﺮﺑﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻧﺴﻴﺌﺔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺃﻟﻒ ﺩﺭﻫﻢ ﺻﺤﺎﺣﺎ ﻭﺃﻟﻔﺎ ﻏﻠﺔ ﺑﺄﻟﻔﻴﻦ‬
‫ﺻﺤﺎﺣﺎ ﺃﻭ ﺑﺄﻟﻔﻴﻦ ﻏﻠﺔ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻧﺴﻴﺌﺔ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺩﺭﻫﻤﺎ ﺑﺪﺭﻫﻢ ﻭﻳﺸﺘﺮﻁ ﻣﻌﻪ ﺻﻴﺎﻏﺔ ﺧﺎﺗﻢ ﺃﻭ‬
‫ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺑﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺩﺭﺍﻫﻢ ﺑﺎﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ‬
‫ﺑﺎﻟﺪﻧﺎﻧﻴﺮ ﺩﺭﺍﻫﻢ ﻣﺜﻠﻬﺎ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻘﺒﺾ ﺍﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﺛﻢ‬
‫ﻳﺸﺘﺮﻱ ﺑﻬﺎ ﺩﺭﺍﻫﻢ ﺇﻥ ﺷﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻙ ﻧﻔﺴﺎﻥ ﻓﻲ ﺷﺮﺍﺀ ﺩﺭﺍﻫﻢ ﺑﺪﻧﺎﻧﻴﺮ‪ ،‬ﻭﻧﻘﺪ ﺃﺣﺪﻫﻤﺎ‬
‫ﺍﻟﺪﻧﺎﻧﻴﺮ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺟﻌﻞ ﻧﻘﺪﻩ ﻋﻨﻪ ﺩﻳﻨﺎ ﻋﻠﻴﻪ‪،‬‬

‫)‪(٣٨١‬‬
 ‫ﺛﻢ ﺃﺭﺍﺩ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻨﻪ ﺣﺼﺘﻪ ﺑﺎﻟﺪﻧﺎﻧﻴﺮ ﺍﻟﺘﻲ ﻟﻪ ﻋﻠﻴﻪ ﻣﻦ ﺛﻤﻨﻬﺎ‬
‫ﺃﻭ ﺃﻗﻞ ﻣﻨﻬﺎ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺩﻳﻨﺎﺭ ﻭﺩﺭﻫﻢ ﺑﺪﻳﻨﺎﺭﻳﻦ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ‬
‫ﺑﺒﻴﻊ ﺩﺭﻫﻢ ﻭﺩﻳﻨﺎﺭ ﺑﺪﺭﻫﻤﻴﻦ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﻧﺴﻴﺌﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺇﻧﻔﺎﻕ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﻤﺤﻤﻮﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ‬
‫ﻳﺒﻴﻦ ﺣﺎﻟﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﻔﻀﺔ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﻤﺲ ﺃﻭ‬
‫ﺍﻟﺮﺻﺎﺹ ﺃﻭ ﺍﻟﺬﻫﺐ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﺇﻻ ﺑﺎﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ‬
‫ﺍﻟﻔﻀﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﺍﻟﻔﻀﺔ ﺍﻷﻗﻞ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ‬
‫ﺑﻴﻌﻪ ﺇﻻ ﺑﺎﻟﻔﻀﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺑﺎﻟﺬﻫﺐ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻟﻢ ﻳﺤﺼﻞ‬
‫ﺍﻟﻌﻠﻢ ﺑﻤﻘﺪﺍﺭ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ‪ .‬ﻓﺈﻥ ﺗﺤﻘﻖ ﺫﻟﻚ‪،‬‬
‫ﺟﺎﺯ ﺑﻴﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺠﻨﺴﻪ ﻣﺜﻼ ﺑﻤﺜﻞ ﻣﻦ ﻏﻴﺮ ﺗﻔﺎﺿﻞ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﻄﻲ ﺍﻹﻧﺴﺎﻥ ﻏﻴﺮﻩ ﺩﺭﺍﻫﻢ ﺃﻭ ﺩﻧﺎﻧﻴﺮ‪،‬‬
‫ﻭﻳﺸﺘﺮﻁ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻘﺪﻫﺎ ﺇﻳﺎﻩ ﺑﺄﺭﺽ ﺃﺧﺮﻯ ﻣﺜﻠﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺩ ﺃﻭ‬
‫ﺍﻟﻮﺯﻥ ﻣﻦ ﻏﻴﺮ ﺗﻔﺎﺿﻞ ﻓﻴﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ ،‬ﻷﻥ ﺫﻟﻚ‬
‫ﻳﻜﻮﻥ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻘﺮﺽ ﻻ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺒﻴﻊ‪ ،‬ﻷﻥ ﺍﻟﺒﻴﻊ ﻓﻲ ﺍﻟﻤﺜﻠﻴﻦ‬
‫ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻣﺜﻼ ﺑﻤﺜﻞ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻧﺴﻴﺌﺔ‪.‬‬
‫ﻭﺟﻮﻫﺮ ﺍﻟﻔﻀﺔ ﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺇﻻ ﺑﺎﻟﺬﻫﺐ ﺃﻭ ﺑﺠﻨﺲ ﻏﻴﺮ‬
‫ﺍﻟﻔﻀﺔ‪ .‬ﻭﺟﻮﻫﺮ ﺍﻟﺬﻫﺐ ﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺇﻻ ﺑﺎﻟﻔﻀﺔ ﺃﻭ ﺑﺠﻨﺲ‬
‫ﻏﻴﺮ ﺍﻟﺬﻫﺐ‪ .‬ﻭﺟﻮﻫﺮ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻣﻌﺎ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺑﺎﻟﺬﻫﺐ‬

‫)‪(٣٨٢‬‬
 ‫ﻭﺍﻟﻔﻀﺔ ﻣﻌﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺗﺮﺍﺏ ﺍﻟﺼﺎﻏﺔ‪ .‬ﻓﺈﻥ ﺑﻴﻊ‪ ،‬ﻛﺎﻥ ﺛﻤﻨﻪ ﻟﻠﻔﻘﺮﺍﺀ‬
‫ﻭﺍﻟﻤﺴﺎﻛﻴﻦ‪ ،‬ﻳﺘﺼﺪﻕ ﺑﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻷﺭﺑﺎﺑﻪ ﺍﻟﺬﻳﻦ‬
‫ﻻ ﻳﺘﻤﻴﺰﻭﻥ‪.‬‬
‫ﻭﺟﻮﻫﺮ ﺍﻷﺳﺮﺏ ﻭﺍﻟﻨﺤﺎﺱ ﻭﺍﻟﺼﻔﺮ ﻻ ﺑﺄﺱ ﺑﺎﻻﺳﻼﻑ ﻓﻴﻪ‬
‫ﺩﺭﺍﻫﻢ ﺃﻭ ﺩﻧﺎﻧﻴﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ‬
‫ﻓﻀﺔ ﻳﺴﻴﺮﺓ ﺃﻭ ﺫﻫﺐ ﻗﻠﻴﻞ‪.‬‬
‫ﻭﺍﻷﻭﺍﻧﻲ ﺍﻟﻤﺼﺎﻏﺔ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻣﻌﺎ ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﻤﻜﻦ‬
‫ﺗﺨﻠﻴﺺ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺑﻴﻌﻬﺎ ﺑﺎﻟﺬﻫﺐ‬
‫ﺃﻭ ﺍﻟﻔﻀﺔ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﺫﻟﻚ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻓﻴﻬﺎ‬
‫ﺍﻟﺬﻫﺐ‪ ،‬ﻟﻢ ﺗﺒﻊ ﺇﻻ ﺑﺎﻟﻔﻀﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻓﻴﻬﺎ ﺍﻟﻔﻀﺔ‪،‬‬
‫ﻟﻢ ﺗﺒﻊ ﺇﻻ ﺑﺎﻟﺬﻫﺐ‪ .‬ﻓﺈﻥ ﺗﺴﺎﻭﻳﺎ ﺍﻟﻨﻘﺪﺍﻥ‪ ،‬ﺑﻴﻊ ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‬
‫ﻣﻌﺎ‪ .‬ﻭﺇﻥ ﺟﻌﻞ ﻣﻌﻬﺎ ﺷﺊ ﺁﺧﺮ ﻣﻦ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻛﺎﻥ ﺃﻭﻟﻰ ﻭﺃﺣﻮﻁ‪.‬‬
‫ﻭﺍﻟﺴﻴﻮﻑ ﺍﻟﻤﺤﻼﺓ ﻭﺍﻟﻤﺮﺍﻛﺐ ﺍﻟﻤﺤﻼﺓ ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪،‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﺤﻼﺓ ﺑﺎﻟﻔﻀﺔ‪ ،‬ﻭﻋﻠﻢ ﻣﻘﺪﺍﺭ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﺟﺎﺯ ﺑﻴﻌﻬﺎ‬
‫ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻧﺴﻴﺌﺔ‪ .‬ﻓﺈﻥ ﺑﻴﻊ ﺑﺎﻟﻔﻀﺔ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﺛﻤﻦ ﺍﻟﺴﻴﻒ ﺃﻛﺜﺮ ﻣﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻀﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﻞ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﺫﻟﻚ ﻓﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻣﺜﻠﻪ ﺇﻻ ﺃﻥ ﻳﺴﺘﻮﻫﺐ ﺍﻟﺴﻴﻒ‬
‫ﻭﺍﻟﺴﻴﺮ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺤﻼﺓ ﺑﺎﻟﺬﻫﺐ ﻭﻋﻠﻢ‬
‫ﻣﻘﺪﺍﺭ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﺑﻴﻊ ﺑﻤﺜﻠﻬﺎ ﻭﺃﻛﺜﺮ ﻣﻨﻪ ﺑﺎﻟﺬﻫﺐ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬

‫)‪(٣٨٣‬‬
 ‫ﺑﻴﻌﻬﺎ ﺑﺄﻗﻞ ﻣﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺬﻫﺐ‪ .‬ﻭﻳﺠﻮﺯ ﺑﻴﻌﻬﺎ ﺑﺎﻟﻔﻀﺔ ﺳﻮﺍﺀ‬
‫ﻛﺎﻥ ﺃﻗﻞ ﻣﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺬﻫﺐ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻧﻘﺪﺍ‪ ،‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﺫﻟﻚ ﻧﺴﻴﺌﺔ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﻌﻠﻢ ﻣﻘﺪﺍﺭ ﻣﺎ ﻓﻴﻬﺎ ﻭﻛﺎﻧﺖ‬
‫ﻣﺤﻼﺓ ﺑﺎﻟﻔﻀﺔ‪ ،‬ﻓﻼ ﻳﺒﺎﻉ ﺇﻻ ﺑﺎﻟﺬﻫﺐ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺤﻼﺓ‬
‫ﺑﺎﻟﺬﻫﺐ ﻟﻢ ﺗﺒﻊ ﺇﻻ ﺑﺎﻟﻔﻀﺔ ﺃﻭ ﺑﺠﻨﺲ ﺁﺧﺮ ﺳﻮﻯ ﺍﻟﺠﻨﺴﻴﻦ‬
‫ﻣﻦ ﺍﻟﺴﻠﻊ ﻭﺍﻟﻤﺘﺎﻉ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻧﺖ ﻣﺤﻼﺓ ﺑﺎﻟﻔﻀﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﻴﻌﻬﺎ‬
‫ﺑﺎﻟﻔﻀﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﻢ ﻃﺮﻳﻖ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﻣﻘﺪﺍﺭ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﻠﻴﺠﻌﻞ‬
‫ﻣﻌﻬﺎ ﺷﻴﺌﺎ ﺁﺧﺮ ﻭﺑﻴﻊ ﺣﻴﻨﺌﺬ ﺑﺎﻟﻔﻀﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻤﺎ ﻓﻴﻪ‬
‫ﺗﻘﺮﻳﺒﺎ‪ .‬ﻭﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﺍﻟﺬﻫﺐ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺴﻴﻮﻑ ﺍﻟﻤﺤﻼﺓ ﺑﺎﻟﻔﻀﺔ ﺑﺎﻟﻔﻀﺔ ﻧﺴﻴﺌﺔ‬
‫ﺇﺫﺍ ﻧﻘﺪ ﻣﺜﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻀﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺎ ﻳﺒﻘﻰ ﺛﻤﻦ ﺍﻟﺴﻴﺮ‬
‫ﻭﺍﻟﻨﺼﻞ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﺳﻠﻌﺔ ﺑﺪﻳﻨﺎﺭ ﻏﻴﺮ ﺩﺭﻫﻢ‪،‬‬
‫ﻷﻥ ﺫﻟﻚ ﻣﺠﻬﻮﻝ‪ .‬ﻭﺇﺫﺍ ﺣﺼﻞ ﻣﻊ ﺍﻧﺴﺎﻥ ﺩﺭﺍﻫﻢ ﻣﺤﻤﻮﻝ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺻﺮﻓﻬﺎ ﺇﻻ ﺑﻌﺪ ﺑﻴﺎﻧﻬﺎ‪ ،‬ﻭﻻ ﺇﻧﻔﺎﻗﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﺎﺭﺕ‬
‫ﺇﻟﻴﻪ ﺑﺎﻟﺠﻴﺎﺩ‪.‬‬
‫ﻭﻣﻦ ﺃﻗﺮﺽ ﻏﻴﺮﻩ ﺩﺭﺍﻫﻢ‪ ،‬ﺛﻢ ﺳﻘﻄﺖ ﺗﻠﻚ ﺍﻟﺪﺭﺍﻫﻢ‪،‬‬
‫ﻭﺟﺎﺀﺕ ﻏﻴﺮﻫﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻪ ﺇﻻ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﺘﻲ ﺃﻗﺮﺿﻬﺎ ﺇﻳﺎﻩ‪،‬‬
‫ﺃﻭ ﺳﻌﺮﻫﺎ ﺑﻘﻴﻤﺔ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺃﻗﺮﺿﻬﺎ ﻓﻴﻪ‪.‬‬

‫)‪(٣٨٤‬‬
 ‫ﺑﺎﺏ ﺍﻟﺸﺮﻁ ﻓﻲ ﺍﻟﻌﻘﻮﺩ‬
‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﻳﻤﻠﻜﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻓﺈﻥ ﺑﺎﻉ‬
‫ﻣﺎ ﻻ ﻳﻤﻠﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ :‬ﻓﺈﻥ ﺃﻣﻀﺎﻩ ﻣﻀﻰ‪،‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻤﺾ ﻛﺎﻥ ﺑﺎﻃﻼ‪ .‬ﺇﻥ ﺑﺎﻉ ﻣﺎ ﻳﻤﻠﻚ ﻭﻣﺎ ﻻ ﻳﻤﻠﻚ ﻓﻲ‬
‫ﺻﻔﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻣﻀﻰ ﺍﻟﺒﻴﻊ ﻓﻴﻤﺎ ﻳﻤﻠﻚ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻚ‬
‫ﻣﻮﻗﻮﻓﺎ ﺣﺴﺐ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺑﺎﻉ ﻣﺎ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﻣﻦ ﺟﻤﻠﺔ ﻣﺎ ﻳﻤﻠﻚ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‬
‫ﺑﻴﻌﻪ ﻣﻦ ﺍﻟﻤﺤﻈﻮﺭﺍﺕ‪ ،‬ﻣﻀﻰ ﺍﻟﺒﻴﻊ ﻓﻴﻤﺎ ﻳﺼﺢ ﺑﻴﻌﻪ‪ ،‬ﻭﺑﻄﻞ‬
‫ﻓﻴﻤﺎ ﻻ ﻳﺼﺢ ﺍﻟﺒﻴﻊ ﻓﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺑﺎﻉ‪ ،‬ﻓﻼ ﻳﻨﻌﻘﺪ ﺍﻟﺒﻴﻊ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻔﺘﺮﻕ ﺍﻟﺒﻴﻌﺎﻥ‬
‫ﺑﺎﻷﺑﺪﺍﻥ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﺘﺮﻗﺎ‪ ،‬ﻛﺎﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻓﺴﺦ ﺍﻟﺒﻴﻊ‬
‫ﻭﺍﻟﺨﻴﺎﺭ‪.‬‬
‫ﻭﻣﺘﻰ ﺷﺮﻁ ﺍﻟﻤﺒﺘﺎﻉ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺟﺎﺋﺰﺍ ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ‪ .‬ﻓﺈﻥ ﻫﻠﻚ ﺍﻟﻤﺘﺎﻉ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺪﺓ ﻣﻦ ﻏﻴﺮ‬
‫ﺗﻔﺮﻳﻂ ﻣﻦ ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ ﺩﻭﻥ ﺍﻟﻤﺒﺘﺎﻉ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺑﺘﻔﺮﻳﻂ ﻣﻦ ﺟﻬﺘﻪ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻣﺎﻟﻪ ﺩﻭﻥ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ‪ .‬ﻭﺇﻥ‬
‫ﻫﻠﻚ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻤﺪﺓ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺒﺘﺎﻉ ﺩﻭﻥ ﺍﻟﺒﺎﺋﻊ ﻋﻠﻰ‬
‫ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺑﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌﺎ‪ ،‬ﻭﻟﻢ ﻳﻘﺒﺾ ﺍﻟﻤﺘﺎﻉ ﻭﻻ ﻗﺒﺾ ﺍﻟﺜﻤﻦ‬

‫)‪(٣٨٥‬‬
 ‫ﻭﻣﻀﻰ ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﻮﻗﻮﻓﺎ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ :‬ﻓﺈﻥ ﺟﺎﺀ‬
‫ﺍﻟﻤﺒﺘﺎﻉ ﻓﻲ ﻣﺪﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻣﻀﻰ ﺛﻼﺛﺔ‬
‫ﺃﻳﺎﻡ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﺎﺋﻊ ﺃﻭﻟﻰ ﺑﺎﻟﻤﺘﺎﻉ‪ .‬ﻓﺈﻥ ﻫﻠﻚ ﺍﻟﻤﺘﺎﻉ ﻓﻲ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ‬
‫ﺃﻳﺎﻡ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺒﻀﻪ ﺇﻳﺎﻩ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ ﺩﻭﻥ ﻣﺎﻝ‬
‫ﺍﻟﻤﺒﺘﺎﻉ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻀﻪ ﺇﻳﺎﻩ ﺛﻢ ﻫﻠﻚ ﻓﻲ ﻣﺪﺓ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪،‬‬
‫ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺒﺘﺎﻉ ﺩﻭﻥ ﺍﻟﺒﺎﺋﻊ‪ .‬ﻭﺇﻥ ﻫﻠﻚ ﺑﻌﺪ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪،‬‬
‫ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻷﻥ ﺍﻟﺨﻴﺎﺭ ﻟﻪ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ‬
‫ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻧﺴﺎﻥ ﻋﻘﺎﺭﺍ ﺃﻭ ﺃﺭﺿﺎ‪ ،‬ﻭﺷﺮﻁ ﺍﻟﺒﺎﺋﻊ ﺃﻥ ﻳﺮﺩ‬
‫ﻋﻠﻰ ﺍﻟﻤﺒﺘﺎﻉ ﺑﺎﻟﺜﻤﻦ ﺍﻟﺬﻱ ﺍﺑﺘﺎﻋﻪ ﺑﻪ ﻓﻲ ﻭﻗﺖ ﺑﻌﻴﻨﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ‬
‫ﺻﺤﻴﺤﺎ‪ ،‬ﻭﻟﺰﻣﻪ ﺭﺩﻩ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ .‬ﻭﺇﻥ ﻣﻀﻰ ﺍﻟﻮﻗﺖ‬
‫ﻭﻟﻢ ﻳﺠﺊ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﻴﻦ ﺭﺩﻩ ﻭﺇﻣﺴﺎﻛﻪ‪.‬‬
‫ﻓﺈﻥ ﻫﻠﻚ ﺍﻟﻤﺒﻴﻊ ﻓﻲ ﻣﺪﺓ ﺍﻷﺟﻞ ﺍﻟﻤﻀﺮﻭﺑﺔ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺒﺘﺎﻉ‬
‫ﺩﻭﻥ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺳﺘﻐﻞ ﻣﻨﻪ ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻟﻪ ﺃﻳﻀﺎ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﺸﺮﻁ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ ﻛﻠﻪ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﺤﻤﻴﺮ ﻭﺍﻟﺒﻐﺎﻝ ﻭﻏﻴﺮﻫﺎ‪،‬‬
‫ﻭﻓﻲ ﺍﻷﻧﺎﺳﻲ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﺃﻳﻀﺎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﺷﺮﻁ ﺫﻟﻚ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﻟﻌﻘﺪ ﺃﻭ ﻟﻢ ﻳﺸﺮﻁ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﺨﻴﺎﺭ ﻟﻠﻤﺒﺘﺎﻉ ﺧﺎﺻﺔ ﻓﻲ ﻫﺬﻩ‬
‫ﺍﻟﻤﺪﺓ ﻣﺎ ﻟﻢ ﻳﺤﺪﺙ ﻓﻴﻪ ﺣﺪﺛﺎ‪ .‬ﻓﺈﻥ ﺃﺣﺪﺙ ﻓﻴﻬﺎ ﺣﺪﺛﺎ‪ :‬ﺑﺄﻥ‬
‫ﻳﺮﻛﺐ ﺩﺍﺑﺔ‪ ،‬ﺃﻭ ﻳﺴﺘﻌﻤﻞ ﺣﻤﺎﺭﺍ‪ ،‬ﺃﻭ ﻳﻘﺒﻞ ﺟﺎﺭﻳﺔ‪ ،‬ﺃﻭ ﻳﻼﻣﺴﻬﺎ‬

‫)‪(٣٨٦‬‬
 ‫ﺃﻭ ﻳﻌﺘﻘﻬﺎ‪ ،‬ﺃﻭ ﻳﺪﺑﺮﻫﺎ‪ ،‬ﺃﻭ ﻳﻜﺎﺗﺒﻬﺎ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺍﻟﺤﺪﺙ ﻳﺰﻳﺪ ﻓﻲ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻧﺘﺰﺍﻋﻪ ﻣﻦ ﻳﺪﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺒﺘﺎﻉ ﻗﻴﻤﺔ ﺍﻟﺰﻳﺎﺩﺓ ﻟﺤﺪﺛﻪ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﺍﺑﺘﺎﻋﻪ ﺑﺤﻜﻢ‬
‫ﺍﻟﺒﺎﺋﻊ ﻓﻲ ﺛﻤﻨﻪ‪ ،‬ﻓﺤﻜﻢ ﺑﺄﻗﻞ ﻣﻦ ﻗﻴﻤﺘﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻣﺎﺿﻴﺎ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﺣﻜﻢ ﺑﺄﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻪ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻘﻴﻤﺔ ﻓﻲ ﺣﺎﻝ ﺍﻟﺒﻴﻊ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺘﺒﺮﻉ‬
‫ﺍﻟﻤﺒﺘﺎﻉ ﺑﺎﻟﺘﺰﺍﻡ ﺫﻟﻚ ﻋﻠﻰ ﻧﻔﺴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺑﺎﻉ ﺷﻴﺌﺎ ﺑﺪﺭﺍﻫﻢ ﺃﻭ ﺩﻧﺎﻧﻴﺮ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻨﻘﺪ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻟﻨﻘﺪ ﻣﺎ ﺷﺮﻁ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮ ﻧﻘﺪﺍ ﺑﻌﻴﻨﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﻣﺎ ﻳﺠﻮﺯ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻨﻘﺪ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﺑﺎﻃﻼ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺒﻴﻊ ﺑﺎﻟﻨﻘﺪ ﻭﺍﻟﻨﺴﻴﺌﺔ‬
‫ﻣﻦ ﺑﺎﻉ ﺷﻴﺌﺎ ﺑﻨﻘﺪ‪ ،‬ﻛﺎﻥ ﺍﻟﺜﻤﻦ ﻋﺎﺟﻼ‪ .‬ﻭﺇﻥ ﺑﺎﻋﻪ ﻭﻟﻢ‬
‫ﻳﺬﻛﺮ ﻻ ﻧﻘﺪﺍ ﻭﻻ ﻧﺴﻴﺌﺔ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺍﻟﺜﻤﻦ ﺣﺎﻻ‪ .‬ﻓﺈﻥ ﺫﻛﺮ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺜﻤﻦ ﺁﺟﻼ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺟﻞ‬
‫ﻣﻌﻴﻨﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻣﺠﻬﻮﻻ ﻣﺜﻞ ﻗﺪﻭﻡ ﺍﻟﺤﺎﺝ ﻭﺩﺧﻮﻝ ﺍﻟﻘﺎﻓﻠﺔ‬
‫ﻭﺇﺩﺭﺍﻙ ﺍﻟﻐﻼﺕ ﻭﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻫﺎ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺷﻴﺌﺎ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﺑﺎﻃﻼ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺑﺎﻉ ﺑﻨﺴﻴﺌﺔ ﻭﻟﻢ‬
‫ﻳﺬﻛﺮ ﺍﻷﺟﻞ ﺃﺻﻼ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺍﻟﺒﻴﻊ ﺑﺎﻃﻼ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺍﻟﻤﺘﺎﻉ‬

‫)‪(٣٨٧‬‬
 ‫ﺑﺄﺟﻠﻴﻦ ﻭﻧﻘﺪﻳﻦ ﻣﺨﺘﻠﻔﻴﻦ ﺑﺄﻥ ﻳﻘﻮﻝ‪ " :‬ﺛﻤﻦ ﻫﺬﺍ ﺍﻟﻤﺘﺎﻉ ﻛﺬﺍ‬
‫ﻋﺎﺟﻼ ﻭﻛﺬﺍ ﺁﺟﻼ "‪ ،‬ﺛﻢ ﺃﻣﻀﻰ ﺍﻟﺒﻴﻊ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻗﻞ ﺍﻟﺜﻤﻨﻴﻦ‬
‫ﻭﺃﺑﻌﺪ ﺍﻷﺟﻠﻴﻦ‪.‬‬
‫ﻭﻣﺘﻰ ﺑﺎﻉ ﺍﻟﺸﺊ ﺑﺄﺟﻞ‪ ،‬ﺛﻢ ﺣﻀﺮ ﺍﻷﺟﻞ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻊ‬
‫ﺍﻟﻤﺸﺘﺮﻱ ﻣﺎ ﻳﻌﻄﻴﻪ ﺇﻳﺎﻩ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﻣﺎ ﻛﺎﻥ ﺑﺎﻋﻪ ﺇﻳﺎﻩ‬
‫ﻣﻦ ﻏﻴﺮ ﻧﻘﺼﺎﻥ ﻣﻦ ﺛﻤﻨﻪ‪ .‬ﻓﺈﻥ ﺃﺧﺬﻩ ﺑﻨﻘﺼﺎﻥ ﻣﻤﺎ ﺑﺎﻉ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﺫﻟﻚ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﻟﺰﻣﻪ ﺛﻤﻨﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﻋﻄﺎﻩ ﺑﻪ‪ .‬ﻓﺈﻥ ﺃﺧﺬ ﻣﻦ‬
‫ﺍﻟﻤﺒﺘﺎﻉ ﻣﺘﺎﻋﺎ ﺁﺧﺮ ﺑﻘﻴﻤﺘﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺬﻟﻚ ﺑﺄﺱ‪.‬‬
‫ﻭﺇﺫﺍ ﺑﺎﻉ ﺷﻴﺌﺎ ﺇﻟﻰ ﺃﺟﻞ‪ ،‬ﻭﺃﺣﻀﺮ ﺍﻟﻤﺒﺘﺎﻉ ﺍﻟﺜﻤﻦ ﻗﺒﻞ ﺣﻠﻮﻝ‬
‫ﺍﻷﺟﻞ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﺎﺋﻊ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﻗﺒﺾ ﺍﻟﺜﻤﻦ ﻭﺑﻴﻦ ﺗﺮﻛﻪ ﺇﻟﻰ‬
‫ﺣﻠﻮﻝ ﺍﻷﺟﻞ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻓﻲ ﺫﻣﺔ ﺍﻟﻤﺒﺘﺎﻉ‪ .‬ﻓﺈﻥ ﺣﻞ ﺍﻷﺟﻞ‪،‬‬
‫ﻭﻣﻜﻨﻪ ﺍﻟﻤﺒﺘﺎﻉ ﻣﻦ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻟﻢ ﻳﻘﺒﺾ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﺛﻢ ﻫﻠﻚ ﺍﻟﺜﻤﻦ‪،‬‬
‫ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ ﺩﻭﻥ ﺍﻟﻤﺒﺘﺎﻉ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺷﺘﺮﻯ ﺷﻴﺌﺎ ﺇﻟﻰ‬
‫ﺃﺟﻞ‪ ،‬ﻭﺃﺣﻀﺮ ﺍﻟﺒﺎﺋﻊ ﺍﻟﻤﺒﻴﻊ ﻗﺒﻞ ﺣﻠﻮﻝ ﺍﻷﺟﻞ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺒﺘﺎﻉ‪،‬‬
‫ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺃﺧﺬﻩ ﻭﺗﺮﻛﻪ‪ .‬ﻓﺈﻥ ﻫﻠﻚ ﻗﺒﻞ ﺣﻠﻮﻝ ﺍﻷﺟﻞ‪ ،‬ﻛﺎﻥ‬
‫ﻣﻦ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ ﺩﻭﻥ ﻣﺎﻝ ﺍﻟﻤﺒﺘﺎﻉ‪ .‬ﻓﺈﻥ ﺣﻞ ﺍﻷﺟﻞ‪ ،‬ﻭﺃﺣﻀﺮ‬
‫ﺍﻟﺒﺎﺋﻊ ﺍﻟﻤﺒﺘﺎﻉ ﻭﻣﻜﻦ ﺍﻟﻤﺒﺘﺎﻉ ﻣﻦ ﻗﺒﻀﻪ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻣﻦ ﻗﺒﻀﻪ‪،‬‬
‫ﺛﻢ ﻫﻠﻚ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺒﺘﺎﻉ ﺩﻭﻥ ﺍﻟﺒﺎﺋﻊ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺘﺎﻋﺎ ﺣﺎﺿﺮﺍ ﺇﻟﻰ ﺃﺟﻞ‪ ،‬ﺛﻢ‬
‫ﻳﺒﺘﺎﻋﻪ ﻣﻨﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻳﺰﻥ ﺍﻟﺜﻤﻦ ﺑﺰﻳﺎﺩﺓ ﻣﻤﺎ ﺑﺎﻋﻪ ﺃﻭ ﻧﻘﺼﺎﻥ‪.‬‬

‫)‪(٣٨٨‬‬
 ‫ﻭﺇﻥ ﺍﺷﺘﺮﺍﻩ ﻣﻨﻪ ﺑﻨﺴﻴﺌﺔ ﺃﻳﻀﺎ‪ ،‬ﻛﺎﻥ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮ‬
‫ﺍﻟﺜﻤﻦ ﻋﻦ ﻭﻗﺖ ﻭﺟﻮﺑﻪ ﺑﺰﻳﺎﺩﺓ ﻓﻴﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺘﻌﺠﻴﻠﻪ ﺑﻨﻘﺼﺎﻥ‬
‫ﺷﺊ ﻣﻨﻪ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻻﺳﺘﺤﻄﺎﻁ ﻣﻦ ﺍﻷﺛﻤﺎﻥ ﺑﻌﺪ ﺍﻧﺘﻘﺎﻝ ﺍﻟﻤﺒﻴﻊ‬
‫ﻭﺍﻧﻌﻘﺎﺩ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪.‬‬
‫ﻭﻛﻞ ﺷﺊ ﻳﺼﺢ ﺑﻴﻌﻪ ﻗﺒﻞ ﺍﻟﻘﺒﺾ‪ ،‬ﺻﺢ ﺃﻳﻀﺎ ﺍﻟﺸﺮﻛﺔ‬
‫ﻓﻴﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﺑﺘﻴﺎﻉ ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺣﺎﻻ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺣﺎﺿﺮﺍ‬
‫ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺊ ﻣﻮﺟﻮﺩ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﺃﻭ ﻳﻤﻜﻦ‬
‫ﻭﺟﻮﺩﻩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻱ ﺣﺎﻻ ﻣﺎ ﻻ ﻳﻤﻜﻦ ﻭﺟﻮﺩﻩ ﻓﻲ ﺍﻟﺤﺎﻝ‪،‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻟﻔﻮﺍﻛﻪ ﺣﺎﻟﺔ ﻓﻲ ﻏﻴﺮ ﺃﻭﺍﻧﻬﺎ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻻ‬
‫ﻳﻤﻜﻦ ﺗﺤﺼﻴﻠﻪ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻳﻤﻜﻦ ﺗﺤﺼﻴﻠﻪ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻣﺜﻞ‬
‫ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ ﻭﺍﻟﺜﻴﺎﺏ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﻜﻦ ﻋﻨﺪ ﺑﺎﺋﻌﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺷﻴﺌﺎ ﺑﻨﺴﻴﺌﺔ ﻓﻼ ﻳﺒﻴﻌﻪ ﻣﺮﺍﺑﺤﺔ‪ .‬ﻓﺈﻥ ﺑﺎﻋﻪ ﻛﺬﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﻟﻠﻤﺒﺘﺎﻉ ﻣﻦ ﺍﻷﺟﻞ ﻣﺜﻞ ﻣﺎ ﻟﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺘﺎﻋﺎ‬
‫ﻣﺮﺍﺑﺤﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺃﺻﻞ ﺍﻟﻤﺎﻝ ﺑﺄﻥ ﻳﻘﻮﻝ‪ " :‬ﺃﺑﻴﻌﻚ ﻫﺬﺍ ﺍﻟﻤﺘﺎﻉ‬
‫ﺑﺮﺑﺢ ﻋﺸﺮﺓ ﻭﺍﺣﺪﺍ ﺃﻭ ﺍﺛﻨﻴﻦ " ﺑﻞ ﻳﻘﻮﻝ ﺑﺪﻻ ﻣﻦ ﺫﻟﻚ‪ " :‬ﻫﺬﺍ ﺍﻟﻤﺘﺎﻉ‬
‫ﻋﻠﻲ ﺑﻜﺬﺍ‪ ،‬ﻭﺃﺑﻴﻌﻚ ﺇﻳﺎﻩ ﺑﻜﺬﺍ " ﺑﻤﺎ ﺃﺭﺍﺩ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻮﻡ ﺍﻟﺘﺎﺟﺮ ﻣﺘﺎﻋﺎ ﻋﻠﻰ ﺍﻟﻮﺍﺳﻄﺔ ﺑﺜﻤﻦ ﻣﻌﻠﻮﻡ ﻭﻗﺎﻝ ﻟﻪ‪:‬‬
‫" ﻓﻤﺎ ﺯﺩﺕ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﻬﻮ ﻟﻚ‪ ،‬ﻭﺍﻟﻘﻴﻤﺔ ﻟﻲ "‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬

‫)‪(٣٨٩‬‬
 ‫ﺟﺎﺋﺰﺍ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻮﺍﺟﺒﻪ ﺍﻟﺒﻴﻊ‪ .‬ﻓﺈﻥ ﺑﺎﻉ ﺍﻟﻮﺍﺳﻄﺔ ﺍﻟﻤﺘﺎﻉ ﺑﺰﻳﺎﺩﺓ ﻋﻠﻰ‬
‫ﻣﺎ ﻗﻮﻡ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ‪ .‬ﻭﺇﻥ ﺑﺎﻋﻪ ﺑﺮﺃﺱ ﺍﻟﻤﺎﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻰ ﺍﻟﺘﺎﺟﺮ‬
‫ﺷﺊ‪ .‬ﻭﺇﻥ ﺑﺎﻋﻪ ﺑﺄﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﺘﻤﺎﻡ ﺍﻟﻘﻴﻤﺔ‪ .‬ﻓﺈﻥ ﺭﺩ‬
‫ﺍﻟﻤﺘﺎﻉ ﻭﻟﻢ ﻳﺒﻌﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻠﺘﺎﺟﺮ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﺃﺧﺬﻩ‪ .‬ﻭﻣﺘﻰ ﺃﺧﺬ‬
‫ﺍﻟﻮﺍﺳﻄﺔ ﺍﻟﻤﺘﺎﻉ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺒﻴﻌﻪ ﻣﺮﺍﺑﺤﺔ‪،‬‬
‫ﻭﻻ ﻳﺬﻛﺮ ﺍﻟﻔﻀﻞ ﻋﻠﻰ ﺍﻟﻘﻴﻤﺔ ﻓﻲ ﺍﻟﺸﺮﺍﺀ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻮﺍﺳﻄﺔ ﻟﻠﺘﺎﺟﺮ‪:‬‬
‫" ﺧﺒﺮﻧﻲ ﺑﺜﻤﻦ ﻫﺬﺍ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻭﺍﺭﺑﺢ ﻋﻠﻲ ﻓﻴﻪ ﻛﺬﺍ ﻭﻛﺬﺍ "‪ ،‬ﻓﻔﻌﻞ‬
‫ﺍﻟﺘﺎﺟﺮ ﺫﻟﻚ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻟﻢ ﻳﻮﺍﺟﺒﻪ ﺍﻟﺒﻴﻊ ﻭﻻ ﺿﻤﻦ ﻫﻮ ﺍﻟﺜﻤﻦ‪ ،‬ﺛﻢ‬
‫ﺑﺎﻉ ﺍﻟﻮﺍﺳﻄﺔ ﺑﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻤﺎﻝ ﻭﺍﻟﺜﻤﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻟﻠﺘﺎﺟﺮ‪ ،‬ﻭﻟﻪ‬
‫ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ ﻻ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺿﻤﻦ ﺍﻟﺜﻤﻦ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻣﺎ‬
‫ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﺮﺑﺢ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻠﺘﺎﺟﺮ ﺃﻛﺜﺮ ﻣﻦ ﺭﺃﺱ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ‬
‫ﻗﺮﺭﻩ ﻣﻌﻪ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻟﻐﻴﺮﻩ‪ " :‬ﺍﺷﺘﺮ ﻟﻲ ﻫﺬﺍ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻭﺃﺯﻳﺪﻙ‬
‫ﺷﻴﺌﺎ "‪ ،‬ﻓﺈﻥ ﺍﺷﺘﺮﻯ ﺍﻟﺘﺎﺟﺮ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻠﺰﻡ ﺍﻵﻣﺮ ﺃﺧﺬﻩ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﻓﻲ ﺫﻟﻚ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﺷﺘﺮﺍﻩ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻟﻢ ﻳﺸﺘﺮﻩ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺧﺬ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺎﺟﺮ ﻣﺎﻻ‪ ،‬ﻭﺍﺷﺘﺮﻯ ﺑﻪ ﻣﺘﺎﻋﺎ ﻳﺼﻠﺢ‬
‫ﻟﻪ‪ ،‬ﺛﻢ ﺟﺎﺀ ﺑﻪ ﺇﻟﻰ ﺍﻟﺘﺎﺟﺮ‪ .‬ﺛﻢ ﺍﺷﺘﺮﺍﻩ ﻣﻨﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺬﻟﻚ ﺑﺄﺱ‪،‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﻧﺎﺏ ﻋﻨﻪ ﻓﻲ ﺍﻟﺸﺮﺍﺀ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﺎﺟﺮ ﻣﺨﻴﺮﺍ‪ :‬ﺑﻴﻦ ﺃﻥ‬
‫ﻳﺒﻴﻌﻪ ﻭﺃﻻ ﻳﺒﻴﻌﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺷﺮﺍﺅﻩ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺿﻤﻦ ﺍﻟﻤﺎﻝ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻠﺘﺎﺟﺮ ﻋﻠﻴﻪ ﺳﺒﻴﻞ‪.‬‬

‫)‪(٣٩٠‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺘﺎﻋﺎ ﺑﺄﻛﺜﺮ ﻣﻤﺎ ﻳﺴﻮﻯ ﻓﻲ ﺍﻟﺤﺎﻝ‬
‫ﺑﻨﺴﻴﺌﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺒﺘﺎﻉ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻌﺮﻓﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻛﺬﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻣﺮﺩﻭﺩﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻹﻧﺴﺎﻥ ﺛﻴﺎﺑﺎ ﺟﻤﺎﻋﺔ ﺑﺜﻤﻦ ﻣﻌﻠﻮﻡ‪ ،‬ﺛﻢ ﻗﻮﻡ‬
‫ﻛﻞ ﺛﻮﺏ ﻣﻨﻬﺎ ﻋﻠﻰ ﺣﺪﺓ ﻣﻊ ﻧﻔﺴﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺨﺒﺮ ﺑﺬﻟﻚ‬
‫ﺍﻟﺸﺮﺍﺀ ﻭﻻ ﺃﻥ ﻳﺒﻴﻌﻪ ﻣﺮﺍﺑﺤﺔ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺒﻴﻦ ﺃﻧﻪ ﺇﻧﻤﺎ ﻗﻮﻡ ﺫﻟﻚ‬
‫ﻛﺬﻟﻚ‪ .‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻹﻧﺴﺎﻥ ﻣﺘﺎﻋﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺒﻴﻌﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪،‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻘﺒﻀﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺒﺾ ﺍﻟﻤﺘﺎﻉ ﺍﻟﺜﺎﻧﻲ ﻗﺒﻀﺎ ﻋﻨﻪ‪ .‬ﻭﺇﺫﺍ‬
‫ﺍﺷﺘﺮﻯ ﺍﻹﻧﺴﺎﻥ ﺛﻴﺎﺑﺎ ﺟﻤﺎﻋﺔ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﻴﻊ ﺧﻴﺎﺭﻫﺎ ﻣﺮﺍﺑﺤﺔ‪،‬‬
‫ﻷﻥ ﺫﻟﻚ ﻻ ﻳﺘﻤﻴﺰ‪ ،‬ﻭﻫﻮ ﻣﺠﻬﻮﻝ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ‬
‫ﺛﻮﺑﺎ ﺑﺪﻳﻨﺎﺭ ﺇﻻ ﺩﺭﻫﻤﺎ‪ ،‬ﻷﻧﻪ ﻣﺠﻬﻮﻝ‪ .‬ﻭﺇﺫﺍ ﺑﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺘﺎﻉ‬
‫ﻣﺮﺍﺑﺤﺔ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺬﻛﺮ ﺍﻟﻨﻘﺪ ﺍﻟﺬﻱ ﻭﺯﻧﻪ ﻭﻛﻴﻔﻴﺔ ﺍﻟﺼﺮﻑ ﻓﻲ‬
‫ﻳﻮﻡ ﻭﺯﻥ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ ﻣﻦ ﺫﻟﻚ ﺇﺫﺍ ﺑﺎﻋﻪ ﻣﺴﺎﻭﻣﺔ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﻤﺘﺎﻉ ﻓﻲ ﺃﻋﺪﺍﻝ ﻣﺤﺰﻭﻣﺔ ﻭﺟﺮﺏ ﻣﺸﺪﻭﺩﺓ‬
‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺑﺎﺭﻧﺎﻣﺞ ﻳﻮﻗﻔﻪ ﻣﻨﻪ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻤﺘﺎﻉ ﻓﻲ ﺃﻟﻮﺍﻧﻪ‬
‫ﻭﺃﻗﺪﺍﺭﻩ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﺟﺎﺯ ﺑﻴﻌﻪ‪ .‬ﻓﺈﺫﺍ ﻧﻈﺮ ﺇﻟﻴﻪ ﺍﻟﻤﺒﺘﺎﻉ‪،‬‬
‫ﻭﺭﺁﻩ ﻣﻮﺍﻓﻘﺎ ﻟﻤﺎ ﻭﺻﻒ ﻟﻪ ﻭﺫﻛﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻣﺎﺿﻴﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺑﺨﻼﻑ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻣﺮﺩﻭﺩﺍ‪ .‬ﻭﻣﻦ ﺃﻣﺮ ﻏﻴﺮﻩ ﺃﻥ ﻳﺒﺘﺎﻉ ﻟﻪ‬
‫ﻣﺘﺎﻋﺎ‪ ،‬ﻭﻳﻨﻘﺪ ﻣﻦ ﻋﻨﺪﻩ ﺍﻟﺜﻤﻦ ﻋﻨﻪ‪ ،‬ﻓﺎﺷﺘﺮﺍﻩ‪ ،‬ﻭﻧﻘﺪ ﻋﻨﻪ ﺛﻤﻨﻪ‪،‬‬
‫ﺛﻢ ﺳﺮﻕ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﺃﻭ ﻫﻠﻚ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻵﻣﺮ‪ ،‬ﺩﻭﻥ ﺍﻟﻤﺒﺘﺎﻉ‪.‬‬

‫)‪(٣٩١‬‬
 ‫ﺑﺎﺏ ﺍﻟﻌﻴﻮﺏ ﺍﻟﻤﻮﺟﺒﺔ ﻟﻠﺮﺩ‬
‫ﻣﻦ ﺍﺷﺘﺮﻯ ﺷﻴﺌﺎ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺼﺤﺔ ﻭﺍﻟﺴﻼﻣﺔ‪ ،‬ﺛﻢ ﻇﻬﺮ ﻟﻪ ﻓﻴﻪ‬
‫ﻋﻴﺐ ﺳﺒﻖ ﻭﺟﻮﺩﻩ ﻋﻘﺪﺓ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺗﺒﺮﺃ ﺻﺎﺣﺒﻪ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﺍﻟﻌﻴﻮﺏ ﻛﻠﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺮﺩ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻭﻳﺴﺘﺮﺟﻊ ﺍﻟﺜﻤﻦ ﺇﻥ ﺷﺎﺀ‪،‬‬
‫ﺃﻭ ﻳﻄﺎﻟﺐ ﺑﺎﻷﺭﺵ ﺑﻴﻦ ﻗﻴﻤﺔ ﺍﻟﻤﺘﺎﻉ ﺻﺤﻴﺤﺎ ﻭﺑﻴﻨﻪ ﻣﻌﻴﺒﺎ‬
‫ﻭﻟﻴﺲ ﻟﻠﺒﺎﺋﻊ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ ﺧﻴﺎﺭ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻥ ﺍﻟﺒﺎﺋﻊ ﻗﺪ ﺗﺒﺮﺃ ﺇﻟﻰ ﺍﻟﻤﺘﺎﻉ‬
‫ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻴﻪ ﺑﺸﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ‬
‫ﻟﻢ ﻳﻔﺼﻞ ﻟﻪ ﺍﻟﻌﻴﻮﺏ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻔﺼﻞ ﻟﻪ ﺍﻟﻌﻴﻮﺏ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻭﻳﻈﻬﺮﻫﺎ ﻓﻲ ﺣﺎﻝ ﺍﻟﺒﻴﻊ‪ ،‬ﻟﻴﻘﻊ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻪ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﻬﺎ‬
‫ﺃﺟﻤﻊ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻮﺍﺟﺐ‪ ،‬ﺑﻞ ﻳﻜﻔﻲ ﺍﻟﺘﺒﺮﺅ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺧﺘﻠﻒ ﺍﻟﺒﺎﺋﻊ ﻭﺍﻟﻤﺸﺘﺮﻱ ﻓﻲ ﺍﻟﻌﻴﺐ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﺒﺎﺋﻊ‪ " :‬ﺃﻥ‬
‫ﻫﺬﺍ ﺍﻟﻌﻴﺐ ﺣﺪﺙ ﻋﻨﺪ ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﻤﺘﺎﻉ ﻭﻗﺖ ﺑﻴﻌﻲ‬
‫ﺇﻳﺎﻩ "‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻤﺒﺘﺎﻉ‪ " :‬ﺑﻞ ﺑﺎﻋﻨﻲ ﻣﻌﻴﺒﺎ‪ ،‬ﻭﻟﻢ ﻳﺤﺪﺙ ﻓﻴﻪ ﻋﻨﺪﻱ‬
‫ﻋﻴﺐ "‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻷﺣﺪﻫﻤﺎ ﺑﻴﻨﺔ ﻋﻠﻰ ﺩﻋﻮﺍﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‬
‫ﺍﻟﻴﻤﻴﻦ ﺑﺎﻟﻠﻪ‪ :‬ﺃﻧﻪ ﺑﺎﻋﻪ ﺻﺤﻴﺤﺎ ﻻ ﻋﻴﺐ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﺣﻠﻒ‪ ،‬ﺑﺮﺉ ﻣﻦ‬
‫ﺍﻟﻌﻬﺪﺓ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺤﻠﻒ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺪﺭﻙ ﻓﻴﻪ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺒﺎﺋﻊ‪:‬‬
‫" ﺑﻌﺖ ﻋﻠﻰ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺍﻟﻌﻴﻮﺏ "‪ ،‬ﻭﺃﻧﻜﺮ ﺍﻟﻤﺒﺘﺎﻉ ﺫﻟﻚ‪ ،‬ﻓﻌﻠﻰ‬
‫ﺍﻟﺒﺎﺋﻊ ﺍﻟﺒﻴﻨﺔ ﻓﻴﻤﺎ ﺍﺩﻋﺎﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺑﻴﻨﺔ‪ ،‬ﺣﻠﻒ ﺍﻟﻤﺒﺘﺎﻉ‪:‬‬
‫ﺃﻧﻪ ﻟﻢ ﻳﺘﺒﺮﺃ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﺑﺎﻋﻪ ﻋﻠﻰ ﺍﻟﺼﺤﺔ‪ .‬ﻓﺈﺫﺍ ﺣﻠﻒ‪،‬‬

‫)‪(٣٩٢‬‬
 ‫ﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺩ ﺇﻥ ﺷﺎﺀ‪ ،‬ﺃﻭ ﺃﺭﺵ ﺍﻟﻌﻴﺐ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﺨﺒﺮﺓ ﻓﻲ ﻗﻴﻤﺘﻪ‪ ،‬ﻋﻤﻞ ﻋﻠﻰ ﺃﻭﺳﻂ ﺍﻟﻘﻴﻢ‬
‫ﻓﻴﻤﺎ ﺫﻛﺮﻭﻩ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺒﻴﻊ ﺟﻤﻠﺔ‪ ،‬ﻓﻈﻬﺮ ﺍﻟﻌﻴﺐ ﻓﻲ ﺍﻟﺒﻌﺾ‪ ،‬ﻛﺎﻥ ﻟﻠﻤﺒﺘﺎﻉ‬
‫ﺃﺭﺵ ﺍﻟﻌﻴﺐ ﻓﻲ ﺍﻟﺒﻌﺾ ﺍﻟﺬﻱ ﻭﺟﺪ ﻓﻴﻪ‪ .‬ﻭﺇﻥ ﺷﺎﺀ‪ ،‬ﺭﺩ ﺟﻤﻴﻊ‬
‫ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻭﺍﺳﺘﺮﺟﻊ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺭﺩ ﺍﻟﻤﻌﻴﺐ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﻩ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺣﺪﺙ ﺍﻟﻤﺸﺘﺮﻱ ﺣﺪﺛﺎ ﻓﻲ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺭﺩﻩ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻷﺭﺵ ﺑﻴﻦ ﻗﻴﻤﺘﻪ ﻣﻌﻴﺒﺎ ﻭﺻﺤﻴﺤﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ‬
‫ﺇﺣﺪﺍﺛﻪ ﻣﺎ ﺃﺣﺪﺙ ﻓﻴﻪ ﻣﻊ ﻋﻠﻤﻪ ﺑﺎﻟﻌﻴﺐ ﺃﻭ ﻣﻊ ﻋﺪﻡ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻤﻪ‬
‫ﺑﺎﻟﻌﻴﺐ ﻭﻭﻗﻮﻓﻪ ﻋﻠﻴﻪ‪ ،‬ﺑﻤﻮﺟﺐ ﻟﺮﺿﺎﻩ‪ .‬ﻭﻣﺘﻰ ﺣﺪﺙ ﻓﻴﻪ ﺣﺎﺩﺙ‬
‫ﻳﻨﻀﺎﻑ ﺇﻟﻰ ﺍﻟﻌﻴﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﺭﺵ ﺍﻟﻌﻴﺐ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻓﻴﻪ ﻭﻗﺖ ﺍﺑﺘﻴﺎﻋﻪ ﺇﻳﺎﻩ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﺭﺵ ﻣﺎ ﺣﺪﺙ ﻋﻨﺪﻩ ﻓﻴﻪ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺍﺑﺘﺎﻉ ﺃﻣﺔ‪ ،‬ﻓﻈﻬﺮ ﻟﻪ ﻓﻴﻬﺎ ﻋﻴﺐ ﻟﻢ ﻳﻜﻦ ﻋﻠﻢ ﺑﻪ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﺑﺘﻴﺎﻋﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺭﺩﻫﺎ ﻭﺍﺳﺘﺮﺟﺎﻉ ﺛﻤﻨﻬﺎ ﺃﻭ ﺃﺭﺵ ﺍﻟﻌﻴﺐ‬
‫ﺩﻭﻥ ﺍﻟﺮﺩ‪ ،‬ﻻ ﻳﺠﺒﺮ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻣﺮﻳﻦ‪ .‬ﻓﺈﻥ ﻭﺟﺪ ﺑﻬﺎ ﻋﻴﺒﺎ‬
‫ﺑﻌﺪ ﺃﻥ ﻭﻃﺌﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺭﺩﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﺭﺵ ﺍﻟﻌﻴﺐ ﺧﺎﺻﺔ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻴﺐ ﻣﻦ ﺣﺒﻞ‪ ،‬ﻓﻴﻠﺰﻣﻪ ﺭﺩﻫﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‬
‫ﻭﻃﺌﻬﺎ ﺃﻭ ﻟﻢ ﻳﻄﺄﻫﺎ‪ .‬ﻭﻳﺮﺩ ﻣﻌﻬﺎ ﺇﺫﺍ ﻭﻃﺌﻬﺎ ﻧﺼﻒ ﻋﺸﺮ ﻗﻴﻤﺘﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﻭﺟﺪ ﻋﻴﺒﺎ ﻓﻴﻬﺎ ﺑﻌﺪ ﺃﻥ ﻳﻌﺘﻘﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺭﺩﻫﺎ‪ ،‬ﻭﻛﺎﻥ‬

‫)‪(٣٩٣‬‬
 ‫ﻟﻪ ﺃﺭﺵ ﺍﻟﻌﻴﺐ‪ .‬ﻓﺈﻥ ﻭﺟﺪ ﺍﻟﻌﻴﺐ ﺑﻌﺪ ﺗﺪﺑﻴﺮﻫﺎ ﺃﻭ ﻫﺒﺘﻬﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺍﻟﺮﺩ ﻭﺃﺭﺵ ﺍﻟﻌﻴﺐ‪ ،‬ﺃﻳﻬﻤﺎ ﺍﺧﺘﺎﺭ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪،‬‬
‫ﻷﻥ ﺍﻟﺘﺪﺑﻴﺮ ﻭﺍﻟﻬﺒﺔ ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﻓﻴﻬﻤﺎ‪ .‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻟﻌﺘﻖ‪ ،‬ﻷﻧﻪ‬
‫ﻻ ﻳﺠﻮﺯ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺗﺮﺩ ﺍﻟﺸﺎﺓ ﺍﻟﻤﺼﺮﺍﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺟﻤﻊ ﺑﺎﺋﻌﻬﺎ ﻓﻲ ﺿﺮﻋﻬﺎ ﺍﻟﻠﺒﻦ‬
‫ﻳﻮﻣﻴﻦ ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺤﻠﺒﻬﺎ ﻟﻴﺪﻟﺴﻬﺎ ﺑﻪ ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ‪،‬‬
‫ﻓﻴﻈﻦ ﺇﺫﺍ ﺭﺃﻯ ﺿﺮﻋﻬﺎ ﻭﺣﻠﺐ ﻟﺒﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻟﺒﻦ ﻳﻮﻣﻬﺎ ﻟﻌﺎﺩﺓ ﻟﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺭﺩﻫﺎ‪ ،‬ﺭﺩ ﻣﻌﻬﺎ ﻗﻴﻤﺔ ﻣﺎ ﺍﺣﺘﻠﺐ ﻣﻦ ﻟﺒﻨﻬﺎ ﺑﻌﺪ ﺍﺳﻤﺎ‬
‫ﺃﻧﻔﻖ ﻋﻠﻴﻬﺎ ﺇﻟﻰ ﺃﻥ ﻋﺮﻑ ﺣﺎﻟﻬﺎ‪.‬‬
‫ﻭﻳﺮﺩ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻹﻣﺎﺀ ﻣﻦ ﺃﺣﺪﺍﺙ ﺍﻟﺴﻨﺔ‪ .‬ﻣﺜﻞ ﺍﻟﺠﺬﺍﻡ ﻭﺍﻟﺠﻨﻮﻥ‬
‫ﻭﺍﻟﺒﺮﺹ ﻣﺎ ﺑﻴﻦ ﻭﻗﺖ ﺍﻟﺸﺮﻯ ﻭﺑﻴﻦ ﺍﻟﺴﻨﺔ ﻓﺈﻥ ﻇﻬﺮ ﺑﻌﺪ ﻣﻀﻲ‬
‫ﺍﻟﺴﻨﺔ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺭﺩ ﺷﺊ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ‬
‫ﺃﺑﻖ ﺍﻟﻤﻤﻠﻮﻙ ﻣﻦ ﻋﻨﺪ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﺛﻢ ﻭﺟﺪﻩ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺭﺩﻩ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‬
‫ﺑﺎﻟﻌﻴﺐ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺃﺑﻖ ﺃﻳﻀﺎ ﻋﻨﺪﻩ‪ .‬ﻓﺈﻥ ﻋﻠﻢ ﺫﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﻟﻪ ﺭﺩﻩ ﻋﻠﻴﻪ ﻭﺍﺳﺘﺮﺟﺎﻉ ﺍﻟﺜﻤﻦ‪.‬‬
‫ﻭﻣﺎ ﻳﺤﺪﺙ ﻣﻦ ﺍﻟﻌﻴﺐ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ ﻣﺎ ﺑﻴﻦ ﺣﺎﻝ ﺍﻟﺒﻴﻊ‬
‫ﻭﺑﻴﻦ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻛﺎﻥ ﻟﻠﻤﺒﺘﺎﻉ ﺭﺩﻩ ﻣﺎ ﻟﻢ ﻳﺤﺪﺙ ﻓﻴﻪ ﺣﺪﺛﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺣﺪﺙ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺭﺩﻩ ﻋﻠﻰ ﺣﺎﻝ ﺇﻻ‬
‫ﻣﺎ ﺍﺳﺘﺜﻨﻴﻨﺎﻩ ﻣﻦ ﺃﺣﺪﺍﺙ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻣﺘﻰ ﺃﺣﺪﺙ ﻓﻲ ﻣﺪﺓ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‬
‫ﻓﻴﻪ ﺣﺪﺛﺎ‪ ،‬ﺛﻢ ﻭﺟﺪ ﻓﻴﻪ ﻋﻴﺒﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺭﺩﻩ‪.‬‬
‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺟﺎﺭﻳﺔ ﻋﻠﻰ ﺃﻧﻬﺎ ﺑﻜﺮ‪ ،‬ﻓﻮﺟﺪﻫﺎ ﺛﻴﺒﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ‬

‫)‪(٣٩٤‬‬
 ‫ﺭﺩﻫﺎ‪ ،‬ﻭﻻ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺑﺸﺊ ﻣﻦ ﺍﻷﺭﺵ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻗﺪ‬
‫ﻳﺬﻫﺐ ﻣﻦ ﺍﻟﻌﻠﺔ ﻭﺍﻟﻨﺰﻭﺓ‪ .‬ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺟﺎﺭﻳﺔ ﻻ ﺗﺤﻴﺾ ﻓﻲ ﻣﺪﺓ‬
‫ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺗﺤﻴﺾ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺭﺩﻫﺎ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻋﻴﺐ‪.‬‬
‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺯﻳﺘﺎ ﺃﻭ ﺑﺰﺭﺍ‪ ،‬ﻭﻭﺟﺪ ﻓﻴﻪ ﺩﺭﺩﻳﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻳﻌﻠﻢ‪:‬‬
‫ﺃﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﻓﻴﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺭﺩﻩ‪ :‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﺭﺩﻩ‪.‬‬
‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺷﻴﺌﺎ‪ ،‬ﻭﻟﻢ ﻳﻘﺒﻀﻪ‪ ،‬ﺛﻢ ﺣﺪﺙ ﻓﻴﻪ ﻋﻴﺐ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻪ ﺭﺩﻩ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﺧﺬﻩ ﻭﺃﺧﺬ ﺍﻷﺭﺵ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﺇﺫﺍ ﻗﺒﺾ‬
‫ﺑﻌﻀﻪ‪ ،‬ﻭﻟﻢ ﻳﻘﺒﺾ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻓﻴﻤﺎ ﻟﻢ ﻳﺄﺧﺬﻩ ﺇﺫﺍ‬
‫ﺣﺪﺙ ﻓﻴﻪ ﺣﺎﺩﺙ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﺘﻰ ﻫﻠﻚ ﺍﻟﻤﺒﻴﻊ ﻛﻠﻪ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ ﺩﻭﻥ ﻣﺎﻝ ﺍﻟﻤﺒﺘﺎﻉ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺴﻠﻒ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﺒﻴﻌﺎﺕ‬
‫ﺍﻟﺴﻠﻒ ﺟﺎﺋﺰ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﺒﻴﻌﺎﺕ‪ ،‬ﺇﺫﺍ ﺟﻤﻊ ﺷﺮﻃﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ‬
‫ﺗﻤﻴﻴﺰ ﺍﻟﺠﻨﺲ ﻣﻦ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﺟﻨﺎﺱ ﻭﺗﺤﺪﻳﺪﻩ ﺑﺎﻟﻮﺻﻒ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ‬
‫ﺫﻛﺮ ﺍﻷﺟﻞ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺍﻟﺠﻨﺲ‪ ،‬ﻭﻟﻢ ﻳﺤﺪﺩ ﺑﺎﻟﻮﺻﻒ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﺒﻴﻊ ﺑﺎﻃﻼ‪ .‬ﻭﺇﻥ ﺫﻛﺮ ﺍﻟﺠﻨﺲ ﻭﺍﻟﻮﺻﻒ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻷﺟﻞ‬
‫ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻏﻴﺮ ﺻﺤﻴﺢ‪ .‬ﻓﺈﺫﺍ ﺟﻤﻊ ﺍﻟﺸﺮﻃﻴﻦ ﻣﻌﺎ‪ ،‬ﺻﺢ ﺍﻟﺒﻴﻊ‪.‬‬
‫ﻭﻛﻞ ﺷﺊ ﻻ ﻳﺘﺤﺪﺩ ﺑﺎﻟﻮﺻﻒ ﻭﻻ ﻳﻤﻜﻦ ﺫﻟﻚ ﻓﻴﻪ‪ ،‬ﻻ ﻳﺼﺢ‬
‫ﺍﻟﺴﻠﻒ ﻓﻴﻪ ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺫﻛﺮ ﺍﻷﺟﻞ ﺑﻤﺎ ﻻ ﻳﺘﻌﻴﻦ ﻣﺜﻞ‬

‫)‪(٣٩٥‬‬
 ‫ﻗﺪﻭﻡ ﺍﻟﺤﺎﺝ ﻭﺩﺧﻮﻝ ﺍﻟﻘﻮﺍﻓﻞ ﻭﺇﺩﺭﺍﻙ ﺍﻟﻐﻼﺕ ﻭﻫﺒﻮﺏ ﺍﻟﺮﻳﺎﺡ‬
‫ﻭﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻩ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺼﺢ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﺬﻛﺮﻩ ﻣﻦ ﺍﻟﺴﻨﻴﻦ‬
‫ﻭﺍﻷﻋﻮﺍﻡ ﺃﻭ ﺍﻟﺸﻬﻮﺭ ﻭﺍﻷﻳﺎﻡ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺳﻠﻒ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻴﻦ‬
‫ﺟﻨﺴﻬﺎ ﻭﻳﺬﻛﺮ ﺻﻔﺘﻬﺎ ﻭﻳﺼﻒ ﻃﻮﻟﻬﺎ ﻭﻋﺮﺿﻬﺎ ﻭﻏﻠﻈﻬﺎ ﻭﺭﻗﺘﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺃﺧﻞ ﺑﺸﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺬﻛﺮ‬
‫ﻓﻲ ﺍﻟﺜﻮﺏ ﻧﺴﺎﺟﺔ ﺍﻧﺴﺎﻥ ﺑﻌﻴﻨﻪ ﺃﻭ ﻏﺰﻝ ﺍﻣﺮﺃﺓ ﺑﻌﻴﻨﻬﺎ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺮﺍﻩ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﺑﺎﻃﻼ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺳﻠﻒ ﻓﻲ ﻃﻌﺎﻡ ﺃﻭ ﺷﺊ ﻣﻦ ﺍﻟﻐﻼﺕ‪ ،‬ﻓﻠﻴﺬﻛﺮ ﺟﻨﺴﻪ‬
‫ﻭﻳﻌﻴﻦ ﺻﻔﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺬﻛﺮﻩ‪ ،‬ﻟﻴﺼﺢ ﺍﻟﺒﻴﻊ‪ .‬ﻭﻻ ﻳﺬﻛﺮ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺍﻟﻐﻠﺔ ﻣﻦ ﺃﺭﺽ ﺑﻌﻴﻨﻬﺎ ﺃﻭ ﻣﻦ ﻗﺮﻳﺔ ﻣﺨﺼﻮﺻﺔ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺮﺍﻩ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺍﻟﺒﻴﻊ ﻣﻀﻤﻮﻧﺎ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻟﺤﻨﻄﺔ ﻣﺜﻼ‬
‫ﻣﻦ‪ .‬ﺃﺭﺽ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﺨﺮﺝ ﺍﻷﺭﺽ ﺍﻟﺤﻨﻄﺔ‪ ،‬ﻟﻢ ﻳﻠﺰﻡ ﺍﻟﺒﺎﺋﻊ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺭﺩ ﺍﻟﺜﻤﻦ‪ .‬ﻭﻣﺘﻰ ﺍﺷﺘﺮﺍﻩ‪ ،‬ﻭﻟﻢ ﻳﻨﺴﺒﻪ ﺇﻟﻰ ﺃﺭﺽ ﺑﻌﻴﻨﻬﺎ‪،‬‬
‫ﻛﺎﻥ ﻻﺯﻣﺎ ﻓﻲ ﺫﻣﺘﻪ ﺇﻟﻰ ﺃﻥ ﻳﺨﺮﺝ ﻣﻨﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺴﻠﻒ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺷﺊ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﺴﺘﺴﻠﻒ‬
‫ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﺇﺫﺍ ﺣﻀﺮ ﺍﻟﻮﻗﺖ ﺍﺷﺘﺮﺍﻩ‪ ،‬ﻭﻭﻓﺎﻩ ﺇﻳﺎﻩ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺴﻠﻒ ﻓﻴﻤﺎ ﻻ ﻳﺘﺤﺪﺩ ﺑﺎﻟﻮﺻﻒ ﻣﺜﻞ ﺍﻟﺨﺒﺰ ﻭﺍﻟﻠﺤﻢ‬
‫ﻭﺭﻭﺍﻳﺎ ﺍﻟﻤﺎﺀ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺗﺤﺪﻳﺪﻩ ﻻ ﻳﻤﻜﻦ ﺑﻮﺻﻒ ﻻ ﻳﺨﺘﻠﻂ ﺑﻪ‬
‫ﺳﻮﺍﻩ‪.‬‬

‫)‪(٣٩٦‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻠﻢ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ ﻛﻠﻪ‪ ،‬ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﺠﻨﺲ ﻭﺍﻟﻮﺻﻒ‬
‫ﻭﺍﻷﺳﻨﺎﻥ‪ ،‬ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﻐﻨﻢ ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﻟﺤﻤﻴﺮ ﻭﺍﻟﺮﻗﻴﻖ‬
‫ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺃﺟﻨﺎﺱ ﺍﻟﺤﻴﻮﺍﻥ‪ .‬ﻓﺈﺫﺍ ﺃﺳﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺷﺊ ﻣﻤﺎ‬
‫ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺛﻢ ﺣﻞ ﺍﻷﺟﻞ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ﻣﺎ ﻳﻮﻓﻴﻪ ﺇﻳﺎﻩ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﺭﺃﺱ ﺍﻟﻤﺎﻝ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﺃﻋﻄﺎﻩ ﺍﻟﺒﺎﺋﻊ ﻣﺎﻻ‪ ،‬ﻭﺟﻌﻞ ﺇﻟﻴﻪ ﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻨﻔﺴﻪ ﻣﺎ ﻛﺎﻥ‬
‫ﺑﺎﻋﻪ ﺇﻳﺎﻩ‪ ،‬ﻭﻭﻛﻠﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺘﻮﻟﻰ‬
‫ﺫﻟﻚ ﻏﻴﺮﻩ‪ .‬ﻭﺇﻥ ﺣﻀﺮ ﺍﻷﺟﻞ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺎﺋﻊ‪ " :‬ﺧﺬ ﻣﻨﻲ ﻗﻴﻤﺘﻪ‬
‫ﺍﻵﻥ "‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺰﺩ ﺛﻤﻨﻪ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ‬
‫ﺃﻋﻄﺎﻩ ﺇﻳﺎﻩ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺑﻴﻌﻪ ﺇﻳﺎﻩ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﺑﺎﻋﻪ‬
‫ﺑﻤﺜﻞ ﻣﺎ ﻛﺎﻥ ﺍﺷﺘﺮﺍﻩ ﻣﻦ ﺍﻟﻨﻘﺪ‪ .‬ﻓﺈﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻨﻘﺪﺍﻥ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ‬
‫ﻛﺎﻥ ﻗﺪ ﺍﺷﺘﺮﺍﻩ ﺑﺎﻟﺪﺭﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﻭﺑﺎﻋﻪ ﺇﻳﺎﻩ ﻓﻲ ﺍﻟﺤﺎﻝ ﺑﺸﺊ ﻣﻦ‬
‫ﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻤﺘﺎﻉ ﺃﻭ ﺍﻟﻐﻼﺕ ﺃﻭ ﺍﻟﺮﻗﻴﻖ ﺃﻭ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﺬﻟﻚ‬
‫ﺑﺄﺱ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻮ ﻗﻮﻡ ﻣﺎ ﻳﻌﻄﻴﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﺯﺍﺩ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﺃﻋﻄﺎﻩ‬
‫ﺇﻳﺎﻩ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻠﻢ ﻓﻲ ﻣﺴﻮﻙ ﺍﻟﻐﻨﻢ ﺇﺫﺍ ﻋﻴﻦ ﺍﻟﻐﻨﻢ ﻭﺷﻮﻫﺪ‬
‫ﺍﻟﺠﻠﻮﺩ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﺫﻟﻚ ﻣﺠﻬﻮﻻ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﻜﻦ ﺣﺎﺿﺮﺍ ﺑﺎﻟﺼﻔﺔ‪ .‬ﻓﺈﺫﺍ ﺃﺣﻀﺮ ﻭﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻭﺻﻒ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﺒﻴﻊ ﻣﺎﺿﻴﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻣﺮﺩﻭﺩﺍ‪.‬‬

‫)‪(٣٩٧‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻠﻒ ﻓﻲ ﺍﻟﻔﻮﺍﻛﻪ ﻛﻠﻬﺎ ﺇﺫﺍ ﺫﻛﺮ ﺟﻨﺴﻬﺎ ﻭﻟﻢ‬
‫ﻳﻨﺴﺐ ﺇﻟﻰ ﺷﺠﺮﺓ ﺑﻌﻴﻨﻬﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻠﻒ ﻓﻲ ﺍﻟﺸﻴﺮﺝ ﻭﺍﻟﺒﺰﺭ‪،‬‬
‫ﺇﺫﺍ ﻟﻢ ﻳﺬﻛﺮ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺳﻤﺴﻢ ﺑﻌﻴﻨﻪ ﺃﻭ ﻛﺘﺎﻥ ﺑﻌﻴﻨﻪ‪ .‬ﻓﺈﻥ ﺫﻛﺮ‬
‫ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﺑﺎﻃﻼ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻠﻒ ﻓﻲ ﺍﻷﻟﺒﺎﻥ ﻭﺍﻟﺴﻤﻮﻥ‬
‫ﺇﺫﺍ ﺫﻛﺮ ﺃﺟﻨﺎﺳﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻋﻄﻰ ﺍﻹﻧﺴﺎﻥ ﻏﻴﺮﻩ ﺩﺭﺍﻫﻢ ﺃﻭ ﺩﻧﺎﻧﻴﺮ‪ ،‬ﻭﺃﺧﺬ ﻣﻨﻪ ﺷﻴﺌﺎ‬
‫ﻣﻦ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻭﻟﻢ ﻳﺴﺎﻋﺮﻩ ﻓﻲ ﺣﺎﻝ ﻣﺎ ﺃﻋﻄﺎﻩ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺘﺎﻉ ﺑﺴﻌﺮ‬
‫ﻳﻮﻡ ﻗﺒﻀﻪ‪ ،‬ﺩﻭﻥ ﻳﻮﻡ ﻗﺒﺾ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﺎﻟﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﻓﻲ ﺃﺟﻞ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺣﻀﺮ ﻭﻗﺘﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺠﻮﺯ ﻟﻪ‬
‫ﺑﻴﻌﻪ ﺇﺫﺍ ﺣﻞ ﺍﻷﺟﻞ‪ .‬ﻓﺈﺫﺍ ﺣﻀﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺒﻴﻊ ﻋﻠﻰ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‬
‫ﺃﻭ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺇﻥ ﺑﺎﻉ ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﺃﺣﺎﻝ ﻋﻠﻴﻪ ﺑﺎﻟﻤﺘﺎﻉ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺒﺾ ﻫﻮ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺒﺾ ﺍﻟﻤﺒﺘﺎﻉ‬
‫ﺍﻟﺜﺎﻧﻲ ﻗﺒﻀﺎ ﻋﻨﻪ‪ .‬ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﻻ ﻳﻜﺎﻝ ﻭﻻ ﻳﻮﺯﻥ‪ .‬ﻭﻳﻜﺮﻩ ﺫﻟﻚ ﻓﻴﻤﺎ‬
‫ﻳﺪﺧﻠﻪ ﺍﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ‪ .‬ﻓﺈﻥ ﻭﻛﻞ ﺍﻟﻤﺒﺘﺎﻉ ﻣﻨﻪ ﺑﻘﺒﻀﻪ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﻫﻮ ﺿﺎﻣﻨﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺬﻟﻚ ﺑﺄﺱ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﺘﺎﻉ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﺍﻛﺘﺎﻟﻪ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﺼﺪﻗﻪ ﻓﻲ ﻗﻮﻟﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ‬
‫ﺇﺫ ﺃﺭﺍﺩ ﺑﻴﻌﻪ ﻟﻢ ﻳﺒﻌﻪ ﺇﻻ ﺑﻌﺪ ﺍﻟﻜﻴﻞ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﻜﺎﻝ ﺃﻭ ﻳﻮﺯﻥ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺟﺰﺍﻓﺎ ﻭﻛﺬﻟﻚ‬
‫ﺣﻜﻢ ﻣﺎ ﻳﺒﺎﻉ ﻋﺪﺩﺍ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺟﺰﺍﻓﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌﺎ ﺑﺎﻟﻜﻴﻞ ﺃﻭ ﺍﻟﻮﺯﻥ ﻭﻋﻴﺮﻩ‪ ،‬ﻓﺰﺍﺩ ﺃﻭ‬

‫)‪(٣٩٨‬‬
 ‫ﻧﻘﺺ ﻣﻨﻪ ﺷﺊ ﻳﺴﻴﺮ ﻻ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﻏﻠﻄﺎ ﻭﺗﻌﺪﻳﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ‬
‫ﺑﺄﺱ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﺫﻟﻚ ﺃﻭ ﻧﻘﺺ ﺷﻴﺌﺎ ﻛﺜﻴﺮﺍ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﺇﻻ‬
‫ﻏﻠﻄﺎ ﺃﻭ ﺗﻌﻤﺪﺍ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺭﺩﻩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻣﺎ ﺯﺍﺩ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻤﺎ‬
‫ﻧﻘﺺ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ ﺷﺎﺀ ﻃﺎﻟﺒﻪ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺗﺮﻛﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﺳﻠﻒ ﻓﻲ ﻣﺘﺎﻉ ﻣﻮﺻﻮﻑ ﺛﻢ ﺃﺧﺬ ﺩﻭﻥ ﻣﺎ ﻭﺻﻒ ﺑﺮﺿﺎ‬
‫ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻋﻄﻲ ﻓﻮﻕ ﻣﺎ ﻭﺻﻒ ﺑﺮﺿﺎ‬
‫ﻣﻦ ﺍﻟﺬﻱ ﺑﺎﻋﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻠﻒ ﻓﻲ ﺍﻟﺼﻮﻑ ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﻮﺑﺮ ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﻮﺯﻥ‬
‫ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻒ ﻓﻲ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﺷﺮﻁ ﻣﻌﻪ ﺃﺻﻮﺍﻑ ﻧﻌﺠﺎﺕ ﺑﻌﻴﻨﻬﺎ‬
‫ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺴﻠﻒ ﺍﻟﺴﻤﺴﻢ ﺑﺎﻟﺸﻴﺮﺝ‪ ،‬ﻭﻻ ﺍﻟﻜﺘﺎﻥ ﺑﺎﻟﺒﺰﺭ‪،‬‬
‫ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺜﻤﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺣﻴﺎﻟﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻠﻒ‬
‫ﻓﻲ ﺟﻨﺴﻴﻦ ﻣﺨﺘﻠﻔﻴﻦ ﻛﺎﻟﺤﻨﻄﺔ ﻭﺍﻷﺭﺯ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ ﻭﺍﻟﻤﺮﻭﻱ‬
‫ﻭﺍﻟﺤﺮﻳﺮ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﺬﻛﺮ ﺍﻟﻤﺒﻴﻊ ﻭﻳﻤﻴﺰ ﺑﺎﻟﻮﺻﻒ‬
‫ﻭﻳﺬﻛﺮ ﺍﻟﺜﻤﻦ ﻭﺍﻷﺟﻞ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﺑﻴﻊ ﺍﻟﻐﺮﺭ ﻭﺍﻟﻤﺠﺎﺯﻓﺔ ﻭﻣﺎ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‬
‫ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻣﺎ ﻳﺒﺎﻉ ﻛﻴﻼ ﺃﻭ ﻭﺯﻧﺎ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺟﺰﺍﻓﺎ‪.‬‬
‫ﻓﺈﻥ ﺑﻴﻊ ﻛﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﺑﺎﻃﻼ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎ ﻳﺒﺎﻉ ﻭﺯﻧﺎ ﻳﺘﻌﺬﺭ‬
‫ﻭﺯﻧﻪ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﻜﺎﻝ‪ ،‬ﺛﻢ ﻳﻌﻴﺮ ﻣﻜﻴﺎﻝ ﻣﻨﻪ‪ ،‬ﻭﻳﺆﺧﺬ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺍﻟﺤﺴﺎﺏ‪ .‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﺒﺎﻉ ﺑﺎﻟﻌﺪﺩ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺟﺰﺍﻓﺎ‪.‬‬

‫)‪(٣٩٩‬‬
 ‫ﻓﺈﻥ ﺗﻌﺬﺭ ﻋﺪﻩ‪ ،‬ﻭﺯﻥ ﻣﻨﻪ ﻣﻜﻴﺎﻝ ﻭﻋﺪ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺣﺴﺎﺑﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﺎﻉ ﺍﻟﻠﺒﻦ ﻓﻲ ﺍﻟﻀﺮﻭﻉ‪ .‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺑﻴﻊ ﺫﻟﻚ‪،‬‬
‫ﺣﻠﺐ ﻣﻦ ﺍﻟﻐﻨﻢ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻠﺒﻦ‪ ،‬ﻭﺍﺷﺘﺮﺍﻩ ﻣﻊ ﻣﺎ ﺑﻘﻲ ﻓﻲ ﺿﺮﻋﻪ ﻓﻲ‬
‫ﺍﻟﺤﺎﻝ ﺃﻭ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﺇﻥ ﺟﻌﻞ ﻣﻌﻪ ﻋﺮﺿﺎ ﺁﺧﺮ‪ ،‬ﻛﺎﻥ ﺃﺣﻮﻁ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﻄﻲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻐﻨﻢ ﻭﺍﻟﺒﻘﺮ ﺑﺎﻟﻀﺮﻳﺒﺔ ﻣﺪﺓ ﻣﻦ‬
‫ﺍﻟﺰﻣﺎﻥ ﺑﺸﺊ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺴﻤﻦ‪ ،‬ﻭﺇﻋﻄﺎﺀ ﺫﻟﻚ‬
‫ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺃﺟﻮﺩ ﻓﻲ ﺍﻻﺣﺘﻴﺎﻁ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﺻﻮﺍﻑ ﺍﻟﻐﻨﻢ ﻭﺷﻌﺮﻫﺎ ﻋﻠﻰ‬
‫ﻇﻬﻮﺭﻫﺎ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺑﻴﻌﻬﺎ‪ ،‬ﺟﻌﻞ ﻣﻌﻬﺎ ﺷﻴﺌﺎ ﺁﺧﺮ‪ .‬ﻭﻛﺬﻟﻚ ﻻ‬
‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﻴﻊ ﻣﺎ ﻓﻲ ﺑﻄﻮﻥ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻷﻏﻨﺎﻡ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ‪.‬‬
‫ﻓﺈﻥ ﺃﺭﺍﺩ ﺑﻴﻊ ﺫﻟﻚ‪ ،‬ﺟﻌﻞ ﻣﻌﻪ ﺷﻴﺌﺎ ﺁﺧﺮ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﺎ ﻓﻲ‬
‫ﺍﻟﺒﻄﻮﻥ ﺣﺎﺻﻼ‪ ،‬ﻛﺎﻥ ﺍﻟﺜﻤﻦ ﻓﻲ ﺍﻵﺧﺮ‪ .‬ﻭﻣﺘﻰ ﺍﺷﺘﺮﻱ ﺃﺻﻮﺍﻑ‬
‫ﺍﻟﻐﻨﻢ ﻣﻊ ﻣﺎ ﻓﻲ ﺑﻄﻮﻧﻬﺎ ﻓﻲ ﻋﻘﺪ ﻭﺍﺣﺪ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﺻﺤﻴﺤﺎ ﻣﺎﺿﻴﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺒﺘﺎﻉ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺼﻴﺎﺩ ﻣﺎ ﻳﻀﺮﺏ ﺑﺸﺒﻜﺘﻪ‪،‬‬
‫ﻷﻥ ﺫﻟﻚ ﻣﺠﻬﻮﻝ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﻭ ﻳﺘﻘﺒﻞ ﺑﺸﺊ‬
‫ﻣﻌﻠﻮﻡ‪ ،‬ﺟﺰﻳﺔ ﺭﺅﻭﺱ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﺧﺮﺍﺝ ﺍﻷﺭﺿﻴﻦ‪ ،‬ﻭﺛﻤﺮﺓ‬
‫ﺍﻷﺷﺠﺎﺭ‪ ،‬ﻭﻣﺎ ﻓﻲ ﺍﻵﺟﺎﻡ ﻣﻦ ﺍﻟﺴﻤﻮﻙ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺃﺩﺭﻙ ﺷﺊ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻓﻲ ﻋﻘﺪ ﻭﺍﺣﺪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻣﺎ ﻟﻢ‬
‫ﻳﺪﺭﻙ ﻣﻨﻪ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﺗﺒﻦ ﺍﻟﺒﻴﺪﺭ‬
‫ﻟﻜﻞ ﻛﺮ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺗﺒﻨﻪ ﺑﺸﺊ ﻣﻌﻠﻮﻡ ﻭﺇﻥ ﻟﻢ ﻳﻜﻞ ﺑﻌﺪ ﺍﻟﻄﻌﺎﻡ‪.‬‬

‫)‪(٤٠٠‬‬
 ‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻧﺴﺎﻥ ﻣﻦ ﻏﻴﺮﻩ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻘﺼﺐ ﺃﻃﻨﺎﻧﺎ ﻣﻌﺮﻭﻓﺔ ﻭﻟﻢ‬
‫ﻳﺘﺴﻠﻤﻬﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﺷﺎﻫﺪﻫﺎ‪ ،‬ﻓﻬﻠﻚ ﺍﻟﻘﺼﺐ ﻗﺒﻞ ﺃﻥ ﻳﻘﺒﺾ‪،‬‬
‫ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ ﺩﻭﻥ ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﻷﻥ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻱ ﻣﻨﻪ ﻓﻲ ﺫﻣﺘﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﻣﺎ ﻓﻲ ﺍﻵﺟﺎﻡ ﻣﻦ ﺍﻟﺴﻤﻚ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻣﺠﻬﻮﻝ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﻘﺼﺐ‪ ،‬ﻓﺎﺷﺘﺮﺍﻩ ﻭﺍﺷﺘﺮﻯ ﻣﻌﻪ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺍﻟﺴﻤﻮﻙ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﺧﺬ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺴﻤﻚ‪،‬‬
‫ﻭﺑﺎﻋﻪ ﺇﻳﺎﻩ ﻣﻊ ﻣﺎ ﻓﻲ ﺍﻻﺣﻤﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻣﺎﺿﻴﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻨﺪﺭ‬
‫ﻟﻈﺮﻭﻑ ﺍﻟﺴﻤﻦ ﻭﺍﻟﺰﻳﺖ ﻭﻏﻴﺮﻫﻤﺎ ﺷﻴﺌﺎ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﻣﻌﺘﺎﺩﺍ ﺑﻴﻦ ﺍﻟﺘﺠﺎﺭ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻤﺎ ﻳﺰﻳﺪ ﺗﺎﺭﺓ ﻭﻳﻨﻘﺺ ﺃﺧﺮﻯ‪،‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﻣﻤﺎ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﺫﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺪ ﻋﻨﺪﻩ ﺳﺮﻗﺔ‪ ،‬ﻛﺎﻥ ﻏﺎﺭﻣﺎ ﻟﻬﺎ ﺇﻟﻰ ﺃﻥ ﻳﺄﺗﻲ ﺑﺒﻴﻨﺔ ﺃﻧﻪ‬
‫ﺍﺷﺘﺮﺍﻫﺎ‪ .‬ﻭﻣﺘﻰ ﺍﺷﺘﺮﺍﻫﺎ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻬﺎ ﺳﺮﻗﺔ‪ ،‬ﻛﺎﻥ ﻟﺼﺎﺣﺐ‬
‫ﺍﻟﺴﺮﻗﺔ ﺃﺧﺬﻫﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺑﺎﻟﺜﻤﻦ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻌﻠﻢ ﺃﻧﻬﺎ ﺳﺮﻗﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺑﺎﺋﻌﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻣﺎﺕ‪ ،‬ﺭﺟﻊ ﻋﻠﻰ ﻭﺭﺛﺘﻪ ﺑﺎﻟﺜﻤﻦ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻱ‬
‫ﻣﻦ ﺍﻟﻈﺎﻟﻢ ﺷﻴﺌﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﻇﻠﻢ ﺑﻌﻴﻨﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻨﻪ ﺇﺫﺍ ﻟﻢ‬
‫ﻳﻌﻠﻢ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺃﻥ ﺑﺎﺋﻌﻪ ﻇﺎﻟﻢ‪ .‬ﻭﺗﺠﻨﺐ ﺫﻟﻚ ﺃﻓﻀﻞ‪ .‬ﻭﻻ‬
‫ﺑﺄﺱ ﺑﺸﺮﺍﺀ ﻣﺎ ﻳﺄﺧﺬ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﺍﻟﻐﻼﺕ ﻭﺍﻟﺜﻤﺮﺍﺕ ﻭﺍﻷﻧﻌﺎﻡ ﻋﻠﻰ‬
‫ﺟﻬﺔ ﺍﻟﺨﺮﺍﺝ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺧﺬ ﻟﻪ ﻏﻴﺮ ﻣﺴﺘﺤﻖ ﻟﺬﻟﻚ‪.‬‬

‫)‪(٤٠١‬‬
 ‫ﻭﻣﻦ ﻏﺼﺐ ﻏﻴﺮﻩ ﻣﺘﺎﻋﺎ‪ ،‬ﻭﺑﺎﻋﻪ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﺛﻢ ﻭﺟﺪﻩ ﺻﺎﺣﺐ‬
‫ﺍﻟﻤﺘﺎﻉ ﻋﻨﺪ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻧﺘﺰﺍﻋﻪ ﻣﻦ ﻳﺪﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪﻩ‪،‬‬
‫ﺣﺘﻰ ﻫﻠﻚ ﻓﻲ ﻳﺪ ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﺭﺟﻊ ﻋﻠﻰ ﺍﻟﻐﺎﺻﺐ ﺑﻘﻴﻤﺘﻪ ﻳﻮﻡ ﻏﺼﺒﻪ‬
‫ﺇﻳﺎﻩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺸﺘﺮﻱ ﻋﻠﻢ ﺃﻧﻪ ﻣﻐﺼﻮﺏ ﻭﺍﺷﺘﺮﺍﻩ‪ ،‬ﻓﻴﻠﺰﻣﻪ‬
‫ﻗﻴﻤﺘﻪ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﻻ ﺩﺭﻙ ﻟﻪ ﻋﻠﻰ ﺍﻟﻐﺎﺻﺐ ﻓﻴﻤﺎ ﻏﺮﻣﻪ ﻟﺼﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ‪.‬‬
‫ﻓﺈﻥ ﺍﺧﺘﻠﻒ ﻓﻲ ﻗﻴﻤﺔ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺻﺎﺣﺒﻪ ﻣﻊ ﻳﻤﻴﻨﻪ‬
‫ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻣﺘﻰ ﺃﻣﻀﻰ ﺍﻟﻤﻐﺼﻮﺏ ﻣﻨﻪ ﺍﻟﺒﻴﻊ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺩﺭﻙ ﻋﻠﻰ ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﻐﺎﺻﺐ ﺑﻤﺎ ﻗﺒﻀﻪ ﻣﻦ‬
‫ﺍﻟﺜﻤﻦ ﻓﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﺑﺘﺎﻉ ﺑﻴﻌﺎ ﻓﺎﺳﺪﺍ‪ ،‬ﻓﻬﻠﻚ ﺍﻟﻤﺒﻴﻊ ﻓﻲ ﻳﺪﻩ‪ ،‬ﺃﻭ ﺣﺪﺙ ﻓﻴﻪ‬
‫ﻓﺴﺎﺩ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻘﻴﻤﺘﻪ ﻓﻲ ﻫﻼﻛﻪ‪ ،‬ﻭﻷﺭﺵ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﻗﻴﻤﺘﻪ‬
‫ﺑﻔﺴﺎﺩﻩ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻁ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﻓﻴﻤﺎ ﻳﺸﺘﺮﻳﻪ ﻣﻨﻪ ﺷﻴﺌﺎ‬
‫ﻣﻦ ﺃﻓﻌﺎﻟﻪ‪ :‬ﻣﺜﻞ ﺃﻥ ﻳﺸﺘﺮﻱ ﺛﻮﺑﺎ ﻋﻠﻰ ﺃﻥ ﻳﻘﺼﺮﻩ ﺃﻭ ﻳﺨﻴﻄﻪ ﺃﻭ ﻳﺼﺒﻐﻪ‬
‫ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﻣﺎ ﺷﺮﻁ ﻟﻪ‪ .‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺸﺮﻁ ﻣﺎ ﻟﻴﺲ ﻓﻲ ﻣﻘﺪﻭﺭﻩ‪ :‬ﻣﺜﻞ ﺃﻥ ﻳﺒﻴﻊ ﺍﻟﺰﺭﻉ ﻋﻠﻰ‬
‫ﺃﻥ ﻳﺠﻌﻠﻪ ﺳﻨﺒﻼ ﻭﺍﻟﺮﻃﺐ ﻋﻠﻰ ﺃﻥ ﻳﺠﻌﻠﻪ ﺗﻤﺮﺍ‪ .‬ﻓﺈﻥ ﺑﺎﻉ ﺫﻟﻚ ﺑﺸﺮﻁ‬
‫ﺃﻥ ﻳﺪﻋﻪ ﻓﻲ ﺍﻷﺭﺽ ﺃﻭ ﺍﻟﺸﺠﺮ ﺇﻟﻰ ﻭﻗﺖ ﻣﺎ ﻳﺮﻳﺪ ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﺒﻴﻊ ﺻﺤﻴﺤﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺛﻮﺑﺎ ﻭﻳﺴﺘﺜﻨﻲ ﻣﻨﻪ‬
‫ﻧﺼﻔﻪ ﺃﻭ ﺛﻠﺜﻪ ﺃﻭ ﻣﺎ ﺃﺭﺍﺩ ﻣﻨﻪ ﻣﻦ ﺍﻷﺫﺭﻉ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻣﻌﻠﻮﻡ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬

‫)‪(٤٠٢‬‬
 ‫ﺃﻥ ﻳﺒﻴﻊ ﻣﺘﺎﻋﺎ ﺑﺪﻳﻨﺎﺭ ﻏﻴﺮ ﺩﺭﻫﻢ‪ ،‬ﻷﻧﻪ ﻣﺠﻬﻮﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺠﻮﺍﺭﺡ ﻣﻦ ﺍﻟﻄﻴﺮ ﻭﺍﻟﺴﺒﺎﻉ ﻣﻦ ﺍﻟﻮﺣﺶ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﻤﺴﻮﺥ ﻣﻨﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﻋﻈﺎﻡ‬
‫ﺍﻟﻔﻴﻞ ﻭﺍﺗﺨﺎﺫ ﺍﻷﻣﺸﺎﻁ ﻣﻨﻬﺎ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻵﻻﺕ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺑﺎﺳﺘﻌﻤﺎﻝ ﻣﺎ ﻳﻌﻤﻞ ﻣﻨﻬﺎ‪ .‬ﻭﻻ ﻳﺸﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺠﻠﻮﺩ ﺇﻻ ﻣﻤﻦ‬
‫ﻳﺜﻖ ﻣﻦ ﺟﻬﺘﻪ ﺃﻧﻪ ﻻ ﻳﺒﻴﻊ ﺇﻻ ﺫﻛﻴﺎ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺮﺍﻫﺎ ﻣﻤﻦ ﻻ ﻳﺜﻖ ﺑﻪ‪،‬‬
‫ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺑﻴﻌﻬﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﺫﻛﻴﺔ‪ ،‬ﺑﻞ ﻳﺒﻴﻌﻬﺎ ﻛﻤﺎ ﺍﺷﺘﺮﺍﻫﺎ ﻣﻦ‬
‫ﻏﻴﺮ ﺿﻤﺎﻥ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺨﺸﺐ ﻣﻤﻦ ﻳﺘﺨﺬﻩ ﻣﻼﻫﻲ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻴﻊ‬
‫ﺍﻟﻌﻨﺐ ﻣﻤﻦ ﻳﺠﻌﻠﻪ ﺧﻤﺮﺍ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻹﺛﻢ ﻋﻠﻰ ﻣﻦ ﻳﺠﻌﻠﻪ ﻛﺬﻟﻚ‪،‬‬
‫ﻭﺍﺟﺘﻨﺎﺏ ﺫﻟﻚ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺼﻮﺭ ﻭﺷﺮﺍﺀ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺘﻤﺎﺛﻴﻞ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺑﺎﺳﺘﻌﻤﺎﻟﻪ ﻓﻲ ﺍﻟﻔﺮﺵ ﻭﻣﺎ ﻳﻮﻃﺄ ﺑﺎﻷﺭﺟﻞ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺤﺮﻳﺮ‬
‫ﻭﺍﻟﺪﻳﺒﺎﺝ ﻭﺃﻧﻮﺍﻉ ﺍﻹﺑﺮﻳﺴﻢ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﺒﺴﻪ ﻟﻠﺮﺟﺎﻝ ﻭﻻ ﺍﻟﺼﻼﺓ‬
‫ﻓﻴﻪ‪ ،‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﺨﺘﻠﻄﺎ ﺣﺴﺐ ﻣﺎ ﺑﻴﻨﺎﻩ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ " ﻛﺘﺎﺏ‬
‫ﺍﻟﺼﻼﺓ "‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺷﺊ ﻣﻦ ﺍﻟﻜﻼﺏ ﺇﻻ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ﺧﺎﺻﺔ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ ﺑﺒﻴﻌﻪ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﺜﻤﻨﻪ‪.‬‬
‫ﻭﺍﻟﻤﺠﻮﺳﻲ ﺇﺫﺍ ﺑﺎﻉ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺴﻠﻢ ﺑﻴﻌﻪ ﻣﻦ ﺍﻟﺨﻤﺮ ﻭﺍﻟﺨﻨﺰﻳﺮ‬
‫ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺛﻢ ﺃﺳﻠﻢ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺜﻤﻦ‪ ،‬ﻭﻛﺎﻥ ﺣﻼﻻ ﻟﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺳﻠﻢ ﻭﻓﻲ ﻣﻠﻜﻪ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺑﻴﻌﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﺈﻥ‬

‫)‪(٤٠٣‬‬
 ‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺘﻮﻟﻰ ﺑﻴﻊ ﺫﻟﻚ ﻏﻴﺮﻩ ﻣﻤﻦ ﻟﻴﺲ ﺑﻤﺴﻠﻢ‪،‬‬
‫ﻭﻳﻘﻀﻲ ﺑﺬﻟﻚ ﺩﻳﻨﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﻮﻻﻩ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﺃﻥ‬
‫ﻳﺘﻮﻟﻰ ﻋﻨﻪ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﻭﻣﻦ ﻏﺼﺐ ﻏﻴﺮﻩ ﻣﺎﻻ‪ ،‬ﻭﺍﺷﺘﺮﻯ ﺑﻪ ﺟﺎﺭﻳﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﻔﺮﺝ ﻟﻪ‬
‫ﺣﻼﻻ‪ ،‬ﻭﻋﻠﻴﻪ ﻭﺯﺭ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺤﺞ ﺑﻪ‪ .‬ﻓﺈﻥ ﺣﺞ ﺑﻪ‪،‬‬
‫ﻟﻢ ﻳﺠﺰﺋﻪ ﻋﻦ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻛﻞ ﺷﺊ ﻣﻦ ﺍﻟﻤﻄﻌﻮﻡ ﻭﺍﻟﻤﺸﺮﻭﺏ ﻳﻤﻜﻦ ﺍﻹﻧﺴﺎﻥ ﺍﺧﺘﺒﺎﺭﻩ‬
‫ﻣﻦ ﻏﻴﺮ ﺇﻓﺴﺎﺩ ﻟﻪ‪ ،‬ﻛﺎﻷﺩﻫﺎﻥ ﺍﻟﻄﻴﺒﺔ ﺍﻟﻤﺴﺘﺨﺒﺮﺓ ﺑﺎﻟﺸﻢ ﻭﺻﻨﻮﻑ‬
‫ﺍﻟﻄﻴﺐ ﻭﺍﻟﺤﻼﻭﺍﺕ ﻭﺍﻟﺤﻤﻮﺿﺎﺕ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺑﻐﻴﺮ ﺍﺧﺘﺒﺎﺭ‬
‫ﻟﻪ‪ .‬ﻓﺈﻥ ﺑﻴﻊ ﻣﻦ ﻏﻴﺮ ﺍﺧﺘﺒﺎﺭ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻏﻴﺮ ﺻﺤﻴﺢ‪ .‬ﻭ ﺍﻟﻤﺘﺒﺎﻳﻌﺎﻥ‬
‫ﻓﻴﻪ ﺑﺎﻟﺨﻴﺎﺭ‪ .‬ﻓﺈﻥ ﺗﺮﺍﺿﻴﺎ ﺑﺬﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻣﺎ ﻻ ﻳﻤﻜﻦ ﺍﺧﺘﺒﺎﺭﻩ ﺇﻻ ﺑﺈﻓﺴﺎﺩﻩ ﻭﺇﻫﻼﻛﻪ ﻛﺎﻟﺒﻴﺾ ﻭﺍﻟﺒﻄﻴﺦ‬
‫ﻭﺍﻟﻘﺜﺎﺀ ﻭﺍﻟﺒﺎﺫﻧﺠﺎﻥ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻓﺎﺑﺘﻴﺎﻋﻪ ﺟﺎﺋﺰ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺼﺤﺔ‬
‫ﺃﻭ ﺍﻟﺒﺮﺍﺀ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪ .‬ﻓﺈﻥ ﻭﺟﺪ ﻓﻴﻪ ﻓﺎﺳﺪ‪ ،‬ﻛﺎﻥ ﻟﻠﻤﺒﺘﺎﻉ ﻣﺎ ﺑﻴﻦ‬
‫ﻗﻴﻤﺘﻪ ﺻﺤﻴﺤﺎ ﻭﻣﻌﻴﺒﺎ‪ .‬ﻭﺇﻥ ﺷﺎﺀ ﺭﺩ ﺍﻟﺠﻤﻴﻊ ﻭﺍﺳﺘﺮﺟﻊ ﺍﻟﺜﻤﻦ‪.‬‬
‫ﻭﻟﻴﺲ ﻟﻪ ﺭﺩ ﺍﻟﻤﻌﻴﺐ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﻩ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﺑﺘﻴﺎﻉ ﺍﻷﻋﻤﻰ ﺑﺸﺮﻁ ﺍﻟﺼﺤﺔ ﺃﻭ ﺍﻟﺒﺮﺍﺀ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‬
‫ﺇﻟﻴﻪ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻮﻛﻞ ﺍﻷﻋﻤﻰ ﻣﻦ ﻳﺸﺘﺮﻱ ﻟﻪ ﻣﺎ ﻳﺮﻳﺪ‪ ،‬ﻭﻻ‬
‫ﻳﺘﻮﻟﻰ ﺫﻟﻚ ﺑﻨﻔﺴﻪ ﻣﻊ ﺍﻟﺘﻤﻜﻦ ﻭﺣﺎﻝ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻭﺇﺫﺍ ﺍﺑﺘﺎﻉ ﺍﻷﻋﻤﻰ‬
‫ﺷﻴﺌﺎ ﺑﺸﺮﻁ ﺍﻟﺼﺤﺔ‪ ،‬ﻓﻜﺎﻥ ﻣﻌﻴﺒﺎ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ ﻓﻲ ﺭﺩﻩ ﺃﻭ ﺃﺭﺵ‬

‫)‪(٤٠٤‬‬
 ‫ﺍﻟﻌﻴﺐ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺗﺼﺮﻑ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﻓﻲ " ﺑﺎﺏ ﺍﻟﻌﻴﻮﺏ "‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺑﺘﺎﻉ ﺍﻷﻋﻤﻰ ﺷﻴﺌﺎ ﺑﺸﺮﻁ ﺍﻟﺒﺮﺍﺀ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺭﺩﻩ ﻭﻻ ﺃﺭﺵ ﺍﻟﻌﻴﺐ ﻣﺜﻞ ﺍﻟﺒﺼﺮﺍﺀ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﺘﺎﻉ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻏﻴﺮﻩ ﻣﺘﺎﻋﺎ ﺃﻭ ﺣﻴﻮﺍﻧﺎ ﺃﻭ ﻏﻴﺮ‬
‫ﺫﻟﻚ ﺑﺎﻟﻨﻘﺪ ﻭﺍﻟﻨﺴﻴﺌﺔ‪ ،‬ﻭﻳﺸﺮﻁ ﺃﻥ ﻳﺴﻠﻔﻪ ﺍﻟﺒﺎﺋﻊ ﺷﻴﺌﺎ ﻓﻲ ﻣﺒﻴﻊ‪،‬‬
‫ﺃﻭ ﻳﺴﺘﺴﻠﻒ ﻣﻨﻪ ﻓﻲ ﺷﺊ‪ ،‬ﺃﻭ ﻳﻘﺮﺿﻪ ﺷﻴﺌﺎ ﻣﻌﻠﻮﻣﺎ ﺇﻟﻰ ﺃﺟﻞ‪ ،‬ﺃﻭ‬
‫ﻳﺴﺘﻘﺮﺽ ﻣﻨﻪ‪ .‬ﻭﺇﺫﺍ ﺍﺑﺘﺎﻉ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﺻﺤﻴﺤﺎ‪،‬‬
‫ﻭﻭﺟﺐ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻮﻓﺎﺀ ﺑﻤﺎ ﺍﺷﺘﺮﻃﺎ ﻓﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺑﺘﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺃﺭﺿﺎ‪ ،‬ﻓﺒﻨﻲ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻏﺮﺱ‪ ،‬ﻭﺃﻧﻔﻖ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺎﺳﺘﺤﻘﻬﺎ ﻋﻠﻴﻪ ﺍﻧﺴﺎﻥ ﺁﺧﺮ‪ ،‬ﻛﺎﻥ ﻟﻠﻤﺴﺘﺤﻖ ﺍﻷﻭﻝ ﻗﻠﻊ‬
‫ﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﻐﺮﺱ‪ ،‬ﻭﻳﺮﺟﻊ ﺍﻟﻤﺒﺘﺎﻉ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺑﻘﻴﻤﺔ ﻣﺎ ﺫﻫﺐ ﻣﻨﻪ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﺎ ﻏﺮﺳﻪ ﻗﺪ ﺃﺛﻤﺮ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻟﺮﺏ ﺍﻷﺭﺽ‪ ،‬ﻭﻋﻠﻴﻪ ﻟﻠﻐﺎﺭﺱ‬
‫ﻣﺎ ﺃﻧﻔﻘﻪ ﻭﺃﺟﺮ ﻣﺜﻠﻪ ﻓﻲ ﻋﻤﻠﻪ ﻓﺈﻥ ﻓﺴﺪﺕ ﺍﻷﺭﺽ ﺑﺎﻟﻐﺮﺱ‪ ،‬ﻛﺎﻥ‬
‫ﻟﺮﺑﻬﺎ ﻋﻠﻴﻪ ﺃﺭﺵ ﻣﺎ ﺃﻓﺴﺪ‪ ،‬ﻭﻳﺮﺟﻊ ﻫﻮ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﻟﻪ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﺎﻝ ﺃﻭ ﻣﺘﺎﻉ ﺇﻟﻰ ﺃﺟﻞ‪ ،‬ﻓﺪﻓﻌﻪ ﺇﻟﻴﻪ ﻗﺒﻞ‬
‫ﺣﻠﻮﻝ ﺍﻷﺟﻞ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﻗﺒﻀﻪ ﻭﺑﻴﻦ ﺗﺮﻛﻪ ﺇﻟﻰ ﻭﻗﺖ ﺣﻠﻮﻝ‬
‫ﺍﻷﺟﻞ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﺿﻤﺎﻥ ﺍﻟﻤﺪﻳﻮﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺠﺒﺮﻩ‬
‫ﻋﻠﻰ ﻗﺒﻀﻪ ﻗﺒﻞ ﺣﻠﻮﻝ ﺃﺟﻠﻪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﺎﻝ ﺑﺄﺟﻞ‪ ،‬ﻓﺴﺄﻟﻪ‬
‫ﺗﺄﺧﻴﺮﻩ ﻋﻨﻪ ﺇﻟﻰ ﺃﺟﻞ ﺛﺎﻥ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ‬
‫ﺷﺎﺀ ﺃﻣﻀﻰ ﺍﻷﺟﻞ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻟﻢ ﻳﻤﻀﻪ‪.‬‬

‫)‪(٤٠٥‬‬
 ‫ﻭﻣﺘﻰ ﺗﻘﺎﻳﻞ ﺍﻟﻤﺘﺒﺎﻳﻌﺎﻥ ﺍﻟﺒﻴﻊ‪ ،‬ﺍﻧﻔﺴﺦ ﺍﻟﺒﻴﻊ‪ .‬ﻓﺈﻥ ﻋﻘﺪﺍﻩ ﺑﻌﺪ‬
‫ﺍﻹﻗﺎﻟﺔ ﺑﺄﺟﻞ ﻟﻢ ﻳﻜﻦ ﻟﻠﺒﺎﺋﻊ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪.‬‬
‫ﻭﻻ ﻳﺼﺢ ﺑﻴﻊ ﺑﺈﻛﺮﺍﻩ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﺇﻻ ﺑﺈﻳﺜﺎﺭ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺑﺎﻉ ﺍﻧﺴﺎﻥ ﻣﻠﻜﺎ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺍﻟﻤﺎﻟﻚ ﺣﺎﺿﺮ‪ ،‬ﻓﺴﻜﺖ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻄﺎﻟﺐ‪ ،‬ﻭﻻ ﺃﻧﻜﺮ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﺩﻻﻟﺔ ﻋﻠﻰ ﺇﺟﺎﺯﺗﻪ ﺍﻟﺒﻴﻊ‪،‬‬
‫ﻭﻻ ﺩﻟﻴﻼ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺍﻟﻤﺒﻴﻊ ﻣﻠﻜﺎ ﻟﻪ‪ .‬ﻭﻛﺬﻟﻚ‪ ،‬ﻟﻮ ﺻﺎﻟﺢ ﻋﻠﻴﻪ‬
‫ﻣﺼﺎﻟﺢ‪ ،‬ﻭﻫﻮ ﺳﺎﻛﺖ‪ ،‬ﻟﻢ ﻳﻤﺾ ﺍﻟﺼﻠﺢ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻪ‪.‬‬
‫ﻭﺑﻴﻊ ﺍﻷﺏ ﻋﻠﻰ ﺍﻻﺑﻦ ﺇﺫﺍ ﻛﺎﻥ ﻛﺒﻴﺮﺍ ﻏﻴﺮ ﺟﺎﺋﺰ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺻﻐﻴﺮﺍ‪،‬‬
‫ﺟﺎﺯ ﺑﻴﻌﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﺑﺎﺏ ﺃﺟﺮﺓ ﺍﻟﺴﻤﺴﺎﺭ ﻭﺍﻟﺪﻻﻝ ﻭﺍﻟﻨﺎﻗﺪ ﻭﺍﻟﻤﻨﺎﺩﻱ‬
‫ﺃﺟﺮﺓ ﺍﻟﻜﻴﺎﻝ ﻭﻭﺯﺍﻥ ﺍﻟﻤﺘﺎﻉ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻷﻥ ﻋﻠﻴﻪ ﺗﻮﻓﻴﺔ‬
‫ﺍﻟﻤﺘﺎﻉ‪ .‬ﻭﺃﺟﺮﺓ ﺍﻟﻨﺎﻗﺪ ﻭﻭﺯﺍﻥ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﻷﻥ ﻋﻠﻴﻪ ﺗﻮﻓﻴﺔ ﺍﻟﻤﺎﻝ‬
‫ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻭﻣﻦ ﻧﺼﺐ ﻧﻔﺴﻪ ﻟﺒﻴﻊ ﺍﻷﻣﺘﻌﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﺟﺮ ﺍﻟﺒﻴﻊ ﻋﻠﻰ‬
‫ﺍﻟﺒﺎﺋﻊ ﺩﻭﻥ ﺍﻟﻤﺒﺘﺎﻉ‪ .‬ﻭﻣﻦ ﻛﺎﻥ ﻣﻨﺘﺼﺒﺎ ﻟﻠﺸﺮﻯ‪ ،‬ﻛﺎﻥ ﺃﺟﺮﻩ ﻋﻠﻰ ﺍﻟﻤﺒﺘﺎﻉ‬
‫ﺩﻭﻥ ﺍﻟﺒﺎﺋﻊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﻦ ﻳﺒﻴﻊ ﻭﻳﺸﺘﺮﻱ ﻟﻠﻨﺎﺱ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﺟﺮﻩ ﻋﻠﻰ‬
‫ﻣﺎ ﻳﺒﻴﻊ ﻣﻦ ﺟﻬﺔ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭﺃﺟﺮﻩ ﻋﻠﻰ ﻣﺎ ﻳﺸﺘﺮﻱ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﺒﺘﺎﻉ‪.‬‬
‫ﻭﺇﺫﺍ ﺩﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺴﻤﺴﺎﺭ ﻣﺘﺎﻋﺎ‪ ،‬ﻭﻟﻢ ﻳﺄﻣﺮﻩ ﺑﺒﻴﻌﻪ‪،‬‬
‫ﻓﺒﺎﻋﻪ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺇﻣﻀﺎﺀ ﺍﻟﺒﻴﻊ ﻭﺑﻴﻦ ﻓﺴﺨﻪ‪ .‬ﻓﺈﻥ ﺃﻣﺮﻩ ﺑﺒﻴﻌﻪ‪،‬‬
‫ﻭﻟﻢ ﻳﺬﻛﺮ ﻟﻪ ﻻ ﻧﻘﺪﺍ ﻭﻻ ﻧﺴﻴﺌﺔ‪ ،‬ﻓﺒﺎﻉ ﻧﺴﻴﺌﺔ‪ ،‬ﻛﺎﻥ ﺻﺎﺣﺐ‬

‫)‪(٤٠٦‬‬
 ‫ﺍﻟﺴﻠﻌﺔ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ ﺷﺎﺀ ﻓﺴﺦ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﻣﻀﺎﻩ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ‬
‫ﻗﺎﻝ ﻟﻪ‪ " :‬ﺑﻌﻬﺎ ﻧﻘﺪﺍ "‪ ،‬ﻓﺒﺎﻋﻬﺎ ﻧﺴﻴﺌﺔ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ‬
‫ﺇﻣﻀﺎﺀ ﺍﻟﺒﻴﻊ ﻭﺑﻴﻦ ﻓﺴﺨﻪ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺈﻥ ﻗﺎﻝ ﻟﻪ‪ :‬ﺑﻌﻬﺎ ﻧﺴﻴﺌﺔ‬
‫ﺑﺪﺭﺍﻫﻢ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻓﺒﺎﻋﻬﺎ ﻧﻘﺪﺍ ﺑﺪﻭﻥ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻣﺨﻴﺮﺍ ﻓﻲ ﺫﻟﻚ‬
‫ﺑﻴﻦ ﺇﻣﻀﺎﺀ ﺍﻟﺒﻴﻊ ﻭﻓﺴﺨﻪ‪ .‬ﻓﺈﻥ ﺃﻣﻀﻰ ﺍﻟﺒﻴﻊ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻣﻄﺎﻟﺒﺔ‬
‫ﺍﻟﻮﺳﻴﻂ ﺑﺘﻤﺎﻡ ﺍﻟﻤﺎﻝ‪ .‬ﻭﺇﻥ ﺑﺎﻋﻬﺎ ﻧﻘﺪﺍ ﺑﺄﻛﺜﺮ ﻣﻤﺎ ﺳﻤﻰ ﻟﻪ‪ ،‬ﻛﺎﻥ‬
‫ﺫﻟﻚ ﻟﺼﺎﺣﺐ ﺍﻟﺴﻠﻌﺔ ﺇﻻ ﺃﻥ ﻳﻔﺴﺦ ﺍﻟﺒﻴﻊ ﻟﻤﺨﺎﻟﻔﺔ ﺍﻟﻮﺳﻴﻂ ﻟﻪ ﻭﺧﻼﻓﻪ‬
‫ﺷﺮﻃﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻮﺍﺳﻄﺔ ﻭﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻮﺍﺳﻄﺔ‪ :‬ﻗﻠﺖ‬
‫ﻟﻲ‪ :‬ﺑﻌﻪ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ :‬ﺑﻞ ﻗﻠﺖ‪ :‬ﺑﻌﻪ‬
‫ﺑﻜﺬﺍ ﻭﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺬﻱ ﻗﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻷﺣﺪﻫﻤﺎ ﺑﻴﻨﺔ ﻋﻠﻰ ﺩﻋﻮﺍﻩ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ ﻣﻊ ﻳﻤﻴﻨﻪ ﺑﺎﻟﻠﻪ‪ .‬ﻭﻟﻪ ﺃﻥ ﻳﺄﺧﺬ‬
‫ﺍﻟﻤﺘﺎﻉ‪ ،‬ﺇﻥ ﻭﺟﺪﻩ ﺑﻌﻴﻨﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﺣﺪﺙ ﻓﻴﻪ ﻣﺎ ﻳﻨﻘﺼﻪ ﺃﻭ‬
‫ﺍﺳﺘﻬﻠﻚ‪ ،‬ﺿﻤﻦ ﺍﻟﻮﺍﺳﻄﺔ ﻣﻦ ﺍﻟﺜﻤﻦ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ ﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﻟﻨﻘﺪ‪.‬‬
‫ﻭﻣﺘﻰ ﻫﻠﻚ ﺍﻟﻤﺘﺎﻉ ﻣﻦ ﻋﻨﺪ ﺍﻟﻮﺍﺳﻄﺔ ﻣﻦ ﻏﻴﺮ ﺗﻔﺮﻳﻂ ﻣﻦ ﺟﻬﺘﻪ‪،‬‬
‫ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻡ ﺍﻟﻮﺍﺳﻄﺔ ﺷﺊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻫﻼﻛﻪ ﺑﺘﻔﺮﻳﻂ ﻣﻦ ﺟﻬﺔ ﺍﻟﻮﺍﺳﻄﺔ ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻘﻴﻤﺘﻪ‪ .‬ﻓﺈﻥ ﺍﺧﺘﻠﻔﺎ‬
‫ﻓﻲ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ ﺍﻟﺒﻴﻨﺔ ﺃﻧﻪ ﻓﺮﻁ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﻋﺪﻣﻬﺎ‪،‬‬
‫ﻓﻌﻠﻰ ﺍﻟﻮﺍﺳﻄﺔ ﺍﻟﻴﻤﻴﻦ ﺑﺄﻧﻪ ﻟﻢ ﻳﻔﺮﻁ ﻓﻲ ﺫﻟﻚ‪.‬‬

‫)‪(٤٠٧‬‬
 ‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻟﻐﻴﺮﻩ‪ :‬ﺑﻊ ﻟﻲ ﻫﺬﺍ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻭﻟﻢ ﻳﺴﻢ ﻟﻪ‬
‫ﺛﻤﻨﺎ‪ ،‬ﻓﺒﺎﻋﻪ ﺑﻔﻀﻞ ﻣﻦ ﻗﻴﻤﺘﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﺍﻟﺜﻤﻦ ﻋﻠﻰ‬
‫ﺗﻤﺎﻣﻪ ﻟﺼﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ‪ .‬ﻭﺇﻥ ﺑﺎﻋﻪ ﺑﺄﻗﻞ ﻣﻦ ﺛﻤﻨﻪ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﺘﻤﺎﻡ‬
‫ﺍﻟﻘﻴﻤﺔ‪ ،‬ﺣﺘﻰ ﻳﺴﻠﻤﻬﺎ ﺇﻟﻰ ﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻮﺍﺳﻄﺔ ﻓﻴﻤﺎ ﻳﻐﻠﺒﻪ ﻋﻠﻴﻪ ﻇﺎﻟﻢ‪ .‬ﻭﺍﻟﺪﺭﻙ ﻓﻲ‬
‫ﺟﻮﺩﺓ ﺍﻟﻤﺎﻝ ﻭﺍﻟﻤﺒﻴﻊ ﻋﻠﻰ ﺍﻟﻤﺒﺘﺎﻉ ﻭﺍﻟﺒﺎﺋﻊ ﺩﻭﻥ ﺍﻟﻮﺍﺳﻄﺔ ﻓﻲ ﺍﻻﺑﺘﻴﺎﻉ‪.‬‬
‫ﺑﺎﺏ ﺍﺑﺘﻴﺎﻉ ﺍﻟﺤﻴﻮﺍﻥ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺍﻟﺸﺮﻁ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ ﻛﻠﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﺣﺪﺙ ﻓﻲ‬
‫ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻴﻪ ﺣﺪﺙ ﺃﻭ ﻫﻠﻚ ﻋﻴﻨﻪ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ‬
‫ﺩﻭﻥ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺤﺪﺙ ﻓﻴﻪ ﺍﻟﻤﺸﺘﺮﻱ ﺣﺪﺛﺎ‪ .‬ﻓﺈﻥ ﺃﺣﺪﺙ ﻓﻴﻪ‬
‫ﺣﺪﺛﺎ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺭﺿﺎ ﻣﻨﻪ ﺑﺎﻟﺒﻴﻊ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺭﺩﻩ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﻳﺠﺪ ﻓﻴﻪ ﻋﻴﺒﺎ ﻭﺟﺐ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻴﻤﺎ ﻣﻀﻰ‪.‬‬
‫ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻤﻠﻚ ﺍﻹﻧﺴﺎﻥ ﺃﺣﺪ ﻭﺍﻟﺪﻳﻪ‪ ،‬ﻭﻻ ﻭﺍﺣﺪﺍ ﻣﻦ‬
‫ﺃﻭﻻﺩﻩ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﻭﻻ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻋﻠﻴﻪ ﻣﺜﻞ‬
‫ﺍﻷﺧﺖ ﻭﺑﻨﺎﺗﻬﺎ ﻭﺑﻨﺎﺕ ﺍﻷﺥ ﻭﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻟﺔ‪ .‬ﻭﻳﺼﺢ ﺃﻥ ﻳﻤﻠﻚ‬
‫ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﻋﺪﺍ ﺍﻟﻮﺍﻟﺪ ﻭﺍﻟﻮﻟﺪ ﻣﻦ ﺍﻷﺥ ﻭﺍﻟﻌﻢ ﻭﺍﻟﺨﺎﻝ‪ .‬ﻭﻣﻬﻤﺎ‬
‫ﺣﺼﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ ﺍﻟﻼﺗﻲ ﺫﻛﺮﻧﺎﻫﻦ ﻓﻲ ﻣﻠﻜﻪ‪ ،‬ﻓﺈﻧﻬﻦ‬
‫ﻳﻨﻌﺘﻘﻦ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻤﻠﻚ ﺃﺣﺪﺍ ﻣﻦ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻪ‪ .‬ﻭﻳﺴﺘﺤﺐ‬

‫)‪(٤٠٨‬‬
 ‫ﻟﻪ ﻣﺘﻰ ﻣﻠﻜﻪ ﺃﻥ ﻳﻌﺘﻘﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻭﻛﻞ ﻣﻦ ﺫﻛﺮﻧﺎﻩ ﻣﻤﻦ ﻻ ﻳﺼﺢ‬
‫ﻣﻠﻜﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﺴﺐ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﻳﺼﺢ ﻣﻠﻜﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺿﺎﻉ‪.‬‬
‫ﻭﻻ ﻳﺼﺢ ﺃﻳﻀﺎ ﺃﻥ ﻳﻤﻠﻚ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﻣﺔ‪ ،‬ﻭﻻ‬
‫ﺍﻟﻤﺮﺃﺓ ﺃﻥ ﺗﻤﻠﻚ ﺯﻭﺟﻬﺎ‪ .‬ﻓﻤﺘﻰ ﻣﻠﻚ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺯﻭﺟﻪ‪ ،‬ﺑﻄﻞ‬
‫ﺍﻟﻌﻘﺪ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﺍﺷﺘﺮﻯ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻭﻛﺎﻥ ﺣﺎﻣﻼ ﻣﻦ ﺍﻷﻧﺎﺳﻲ‬
‫ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻢ ﻳﺸﺮﻁ ﺍﻟﺤﻤﻞ‪ ،‬ﻛﺎﻥ ﻣﺎ ﻓﻲ ﺑﻄﻨﻪ ﻟﻠﺒﺎﺋﻊ ﺩﻭﻥ ﺍﻟﻤﺒﺘﺎﻉ‪.‬‬
‫ﻓﺈﻥ ﺍﺷﺘﺮﻁ ﺍﻟﻤﺒﺘﺎﻉ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﻋﺒﺪﺍ ﺁﺑﻘﺎ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ .‬ﻓﺈﻥ‬
‫ﺍﺷﺘﺮﺍﻩ‪ ،‬ﻟﻢ ﻳﻨﻌﻘﺪ ﺍﻟﺒﻴﻊ‪ .‬ﻭﻣﺘﻰ ﺍﺷﺘﺮﺍﻩ ﻣﻊ ﺷﺊ ﺁﺧﺮ ﻣﻦ ﻣﺘﺎﻉ‬
‫ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﺎﺿﻴﺎ‪ .‬ﻭﻣﻦ ﺍﺑﺘﺎﻉ ﻋﺒﺪﺍ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻭﻛﺎﻥ ﻟﻬﻤﺎ‬
‫ﻣﺎﻝ‪ ،‬ﻛﺎﻥ ﻣﺎﻟﻬﻤﺎ ﻟﻠﺒﺎﺋﻊ ﺩﻭﻥ ﺍﻟﻤﺒﺘﺎﻉ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺸﺮﻁ ﺍﻟﻤﺒﺘﺎﻉ‬
‫ﻣﺎﻟﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺣﻴﻨﺌﺬ ﻟﻪ ﺩﻭﻥ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺎ ﻣﻌﻪ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺛﻤﻨﻪ ﺃﻭ ﺃﻗﻞ ﻣﻨﻪ‪ .‬ﻭﻳﺠﻮﺯ ﺍﺑﺘﻴﺎﻉ ﺃﺑﻌﺎﺽ ﺍﻟﺤﻴﻮﺍﻥ ﻛﻤﺎ ﻳﺼﺢ‬
‫ﺍﺑﺘﻴﺎﻉ ﺟﻤﻴﻌﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺼﺢ ﺍﻟﺸﺮﻛﺔ ﻓﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺍﺑﺘﺎﻉ ﺍﺛﻨﺎﻥ‬
‫ﻋﺒﺪﺍ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻭﻭﺟﺪﺍ ﺑﻪ ﻋﻴﺒﺎ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﺣﺪﻫﻤﺎ ﺍﻷﺭﺵ ﻭﺍﻵﺧﺮ‬
‫ﺍﻟﺮﺩ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻤﺎ ﺇﻻ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻣﺮﻳﻦ ﺣﺴﺐ ﻣﺎ ﻳﺘﺮﺍﺿﻴﺎﻥ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺟﺎﺭﻳﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻭﻃﺆﻫﺎ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺴﺘﺒﺮﺋﻬﺎ‬
‫ﺑﺤﻴﻀﺔ ﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﺗﺤﻴﺾ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﻻ ﺗﺤﻴﺾ‬
‫ﻓﺨﻤﺴﺔ ﻭﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺁﻳﺴﺔ ﻣﻦ ﺍﻟﻤﺤﻴﺾ ﻭﻣﺜﻠﻬﺎ‬

‫)‪(٤٠٩‬‬
 ‫ﻻ ﺗﺤﻴﺾ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﺍﺳﺘﺒﺮﺍﺀ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺃﻥ‬
‫ﻳﺴﺘﺒﺮﺉ ﺍﻷﻣﺔ ﻗﺒﻞ ﺑﻴﻌﻬﺎ‪ .‬ﻭﻣﺘﻰ ﺍﺳﺘﺒﺮﺃﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﺪﻻ ﻣﺮﺿﻴﺎ‪،‬‬
‫ﺟﺎﺯ ﻟﻠﻤﺒﺘﺎﻉ ﺃﻥ ﻳﻌﻮﻝ ﻋﻠﻰ ﻗﻮﻟﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﺒﺮﺋﻬﺎ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻟﻪ‬
‫ﺍﺳﺘﺒﺮﺍﺅﻫﺎ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﻣﻦ ﺳﻮﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﺒﺪﺍ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻓﺎﺩﻋﻴﺎ ﺍﻟﺤﺮﻳﺔ‪،‬‬
‫ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺩﻋﻮﺍﻫﻤﺎ ﺇﻻ ﺑﺒﻴﻨﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻷﻃﻔﺎﻝ‬
‫ﻭﺃﻣﻬﺎﺗﻬﻢ ﺇﺫﺍ ﻣﻠﻜﻮﺍ ﺣﺘﻰ ﻳﺴﺘﻐﻨﻮﺍ ﻋﻨﻬﻦ‪ .‬ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺟﺎﺭﻳﺔ‬
‫ﻓﺄﻭﻟﺪﻫﺎ‪ ،‬ﺛﻢ ﻇﻬﺮ ﻟﻪ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﻣﻐﺼﻮﺑﺔ ﻟﻢ ﺗﻜﻦ ﻟﺒﺎﺋﻌﻬﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻤﺎﻟﻜﻬﺎ ﺍﻧﺘﺰﺍﻋﻬﺎ ﻣﻦ ﻳﺪ ﺍﻟﻤﺒﺘﺎﻉ ﻭﻗﺒﺾ ﻭﻟﺪﻫﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺮﺿﻴﻪ‬
‫ﺍﻷﺏ ﺑﺸﺊ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻠﻤﺒﺘﺎﻉ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺑﻤﺎ ﻗﺒﻀﻪ ﻣﻦ‬
‫ﺛﻤﻨﻬﺎ‪ ،‬ﻭﻏﺮﻣﻪ ﻭﻟﺪﻫﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺃﻣﻬﺎﺕ ﺍﻷﻭﻻﺩ ﺑﻌﺪ ﻣﻮﺕ ﺃﻭﻻﺩﻫﻦ ﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻬﻦ ﻣﻊ ﻭﺟﻮﺩ ﺃﻭﻻﺩﻫﻦ ﺇﻻ ﻓﻲ ﺛﻤﻦ ﺭﻗﺒﺘﻬﻦ ﺑﺄﻥ‬
‫ﻳﻜﻮﻥ ﺩﻳﻨﺎ ﻋﻠﻰ ﻣﻮﻻﻫﺎ‪ .‬ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺴﻴﺪ ﻭﺧﻠﻒ ﺃﻡ ﻭﻟﺪ ﻭﻭﻟﺪﻫﺎ‬
‫ﻭﺃﻭﻻﺩﺍ‪ ،‬ﺟﻌﻠﺖ ﻓﻲ ﻧﺼﻴﺐ ﻭﻟﺪﻫﺎ‪ .‬ﻓﺈﺫﺍ ﺣﺼﻠﺖ ﻣﻦ ﻧﺼﻴﺒﻪ‬
‫ﺍﻧﻌﺘﻘﺖ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺨﻠﻒ ﺍﻟﻤﻴﺖ ﻏﻴﺮﻫﺎ‪ ،‬ﺍﻧﻌﺘﻘﺖ ﻟﻨﺼﻴﺐ‬
‫ﻭﻟﺪﻫﺎ‪ ،‬ﻭﺍﺳﺘﺴﻌﻴﺖ ﻓﻴﻤﺎ ﺑﻘﻲ ﻟﺒﺎﻗﻲ ﺍﻟﻮﺭﺛﺔ ﻣﻦ ﻏﻴﺮﻫﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﺴﺒﻴﻪ ﺍﻟﻈﺎﻟﻤﻮﻥ ﺇﺫﺍ ﻛﺎﻧﻮﺍ‬
‫ﻣﺴﺘﺤﻘﻴﻦ ﻟﻠﺴﺒﻲ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﻮﻃﻲ ﻣﻦ ﻫﺬﻩ ﺻﻔﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻓﻴﻬﺎ ﺍﻟﺨﻤﺲ ﻟﻤﺴﺘﺤﻘﻴﻪ ﻟﻢ ﻳﺼﻞ ﺇﻟﻴﻬﻢ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻗﺪ ﺟﻌﻠﻮﻩ‬

‫)‪(٤١٠‬‬
 ‫ﻟﺸﻴﻌﺘﻬﻢ ﻣﻦ ﺫﻟﻚ ﻓﻲ ﺣﻞ ﻭﺳﻌﺔ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ﻟﻐﻴﺮﻩ‪ :‬ﺍﺷﺘﺮ ﺣﻴﻮﺍﻧﺎ ﺑﺸﺮﻛﺘﻲ‪ ،‬ﻭﺍﻟﺮﺑﺢ ﺑﻴﻨﻲ‬
‫ﻭﺑﻴﻨﻚ‪ ،‬ﻓﺎﺷﺘﺮﺍﻩ‪ ،‬ﺛﻢ ﻫﻠﻚ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻛﺎﻥ ﺍﻟﺜﻤﻦ ﺑﻴﻨﻬﺎ‪ ،‬ﻛﻤﺎ‬
‫ﻟﻮ ﺯﺍﺩ ﻓﻲ ﺛﻤﻨﻪ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﺍﺷﺘﺮﻃﺎ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ‬
‫ﺍﺷﺘﺮﻁ ﻋﻠﻴﻪ ﺃﻧﻪ ﻳﻜﻮﻥ ﻟﻪ ﺍﻟﺮﺑﺢ ﺇﻥ ﺭﺑﺢ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺨﺴﺮﺍﻥ‬
‫ﺷﺊ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﺍﺷﺘﺮﻃﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﻟﻮﺻﻲ ﻫﺎﻟﻤﺘﻮﻟﻲ ‪ B‬ﻓﻲ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ‪ ،‬ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﻣﻦ‬
‫ﻣﺎﻟﻬﻢ ﺍﻟﻌﺒﺪ ﻭﺍﻷﻣﺔ ﺇﺫﺍ ﺭﺃﻯ ﺫﻟﻚ ﺻﻼﺣﺎ ﻟﻬﻢ‪ .‬ﻭﻻ ﺑﺄﺱ ﻟﻤﻦ ﻳﺸﺘﺮﻱ‬
‫ﺍﻟﺠﺎﺭﻳﺔ ﻣﻨﻪ ﺃﻥ ﻳﻄﺄﻫﺎ ﻭﻳﺴﺘﺨﺪﻣﻬﺎ ﻣﻨﻪ ﻣﻦ ﻏﻴﺮ ﺣﺮﺝ ﻓﻲ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﺮﺍﺀ ﺍﻟﻤﻤﺎﻟﻴﻚ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺇﺫﺍ ﺃﻗﺮﻭﺍ ﻟﻬﻢ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻳﺖ ﻣﻤﻠﻮﻛﺎ ﻓﻼ ﺗﺮﻳﻦ ﺛﻤﻨﻪ ﻓﻲ ﺍﻟﻤﻴﺰﺍﻥ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻔﻠﺢ‬
‫ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻷﺧﺒﺎﺭ‪.‬‬
‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﻣﻦ ﺭﺟﻞ ﻋﺒﺪﺍ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺒﺎﻳﻊ ﻋﺒﺪﺍﻥ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻠﻤﺒﺘﺎﻉ‪ :‬ﺍﺫﻫﺐ ﺑﻬﻤﺎ‪ ،‬ﻓﺎﺧﺘﺮ ﺃﻳﻬﻤﺎ ﺷﺌﺖ‪ ،‬ﻭﺭﺩ ﺍﻵﺧﺮ‬
‫ﻭﻗﺒﺾ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﺬﻫﺐ ﺑﻬﻤﺎ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻓﺄﺑﻖ ﺃﺣﺪﻫﻤﺎ ﻣﻦ ﻋﻨﺪﻩ‪،‬‬
‫ﻓﻠﻴﺮﺩ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻳﻘﺒﺾ ﻧﺼﻒ ﺍﻟﺜﻤﻦ ﻣﻤﺎ ﺃﻋﻄﻰ‪،‬‬
‫ﻭﻳﺬﻫﺐ ﻓﻲ ﻃﻠﺐ ﺍﻟﻐﻼﻡ‪ :‬ﻓﺈﻥ ﻭﺟﺪﻩ‪ ،‬ﺍﺧﺘﺎﺭ ﺣﻴﻨﺌﺬ ﺃﻳﻬﻤﺎ ﺷﺎﺀ‪،‬‬
‫ﻭﺭﺩ ﺍﻟﻨﺼﻒ ﺍﻟﺬﻱ ﺃﺧﺬ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ‪ ،‬ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺠﺎﺭﻳﺔ ﺑﻴﻦ ﺷﺮﻛﺎﺀ‪ ،‬ﻓﺘﺮﻛﻮﻫﺎ ﻋﻨﺪ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻢ‪ ،‬ﻓﻮﻃﺌﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺪﺭﺃ ﻋﻨﻪ ﻣﻦ ﺍﻟﺤﺪ ﺑﻘﺪﺭ ﻣﺎ ﻟﻪ ﻣﻨﻬﺎ ﻣﻦ‬

‫)‪(٤١١‬‬
 ‫ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻳﻀﺮﺏ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻟﻐﻴﺮﻩ ﻣﻦ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﺗﻘﻮﻡ ﺍﻷﻣﺔ‬
‫ﻗﻴﻤﺔ ﻋﺎﺩﻟﺔ‪ ،‬ﻭﻳﻠﺰﻣﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻘﻴﻤﺔ ﺃﻗﻞ ﻣﻦ ﺍﻟﺜﻤﻦ ﺍﻟﺬﻱ‬
‫ﺍﺷﺘﺮﻳﺖ ﺑﻪ‪ ،‬ﺃﻟﺰﻡ ﺛﻤﻨﻬﺎ ﺍﻷﻭﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻬﺎ ﻓﻲ ﺫﻟﻚ‬
‫ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻗﻮﻣﺖ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺛﻤﻨﻬﺎ‪ ،‬ﺃﻟﺰﻡ ﺫﻟﻚ ﺍﻷﻛﺜﺮ‪.‬‬
‫ﻓﺈﻥ ﺃﺭﺍﺩ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﺮﻛﺎﺀ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﺧﺬﻫﺎ‪ ،‬ﻭﻻ‬
‫ﻳﻠﺰﻣﻪ ﺇﻻ ﺛﻤﻨﻬﺎ ﺍﻟﺬﻱ ﻳﺴﻮﻯ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﺍﻟﻤﻤﻠﻮﻛﺎﻥ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺄﺫﻭﻧﻴﻦ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﺎﺷﺘﺮﻯ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ ﻣﻦ ﻣﻮﻻﻩ‪ ،‬ﻓﻜﻞ ﻣﻦ ﺳﺒﻖ ﻣﻨﻬﻤﺎ ﺑﺎﻟﺒﻴﻊ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻵﺧﺮ ﻣﻤﻠﻮﻛﺎ ﻟﻪ‪ .‬ﻓﺈﻥ ﺍﺗﻔﻖ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻌﻘﺪﺍﻥ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻗﺮﻉ ﺑﻴﻨﻬﻤﺎ ﻓﻤﻦ ﺧﺮﺝ ﺍﺳﻤﻪ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻟﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻵﺧﺮ ﻣﻤﻠﻮﻛﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺍﺗﻔﻖ‬
‫ﺍﻟﻌﻘﺪﺍﻥ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻧﺎ ﺑﺎﻃﻠﻴﻦ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﻣﻤﻠﻮﻙ ﺍﻧﺴﺎﻥ ﻟﻐﻴﺮﻩ‪ :‬ﺍﺷﺘﺮﻧﻲ! ﻓﺈﻧﻚ ﺇﺫﺍ ﺍﺷﺘﺮﻳﺘﻨﻲ‪،‬‬
‫ﻛﺎﻥ ﻟﻚ ﻋﻠﻲ ﺷﺊ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﺎﺷﺘﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻠﻤﻠﻮﻙ ﻓﻲ ﺣﺎﻝ‬
‫ﻣﺎ ﻗﺎﻝ ﺫﻟﻚ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﺎ ﺷﺮﻁ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻪ ﻣﺎﻝ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺷﺮﺍﺀ ﺃﻣﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻰ ﻭﺟﻬﻬﺎ‬
‫ﻭﻣﺤﺎﺳﻨﻬﺎ ﻧﻈﺮﺍ ﻣﻦ ﻏﻴﺮ ﺷﻬﻮﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻫﻮ‬
‫ﻻ ﻳﺮﻳﺪ ﺷﺮﺍﺋﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻻﻧﺴﺎﻥ ﺟﺎﺭﻳﺔ‪ ،‬ﻓﺠﺎﺀﺕ‬
‫ﺑﻮﻟﺪ ﻣﻦ ﺍﻟﺰﻧﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺑﻴﻌﻬﺎ ﻭﺑﻴﻊ ﺍﻟﻮﻟﺪ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺤﺞ‬

‫)‪(٤١٢‬‬
 ‫ﺑﺬﻟﻚ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻳﺘﺼﺪﻕ ﺑﻪ‪ ،‬ﻭﻳﻨﻔﻘﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺣﺴﺐ ﻣﺎ ﺃﺭﺍﺩ‪.‬‬
‫ﻭﺍﻟﺘﻨﺰﻩ ﻋﻦ ﺫﻟﻚ ﺃﻓﻀﻞ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻭﻳﺠﺘﻨﺐ ﺃﻳﻀﺎ ﻣﻦ ﻭﻃﻲ‬
‫ﻣﻦ ﻭﻟﺪ ﻣﻦ ﺍﻟﺰﻧﺎ ﻣﺨﺎﻓﺔ ﺍﻟﻌﺎﺭ ﺑﺎﻟﻌﻘﺪ ﻭﺍﻟﻤﻠﻚ ﻣﻌﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻻ ﺑﺪ‬
‫ﻓﺎﻋﻼ‪ ،‬ﻓﻠﻴﻄﺄﻫﻦ ﺑﺎﻟﻤﻠﻚ ﺩﻭﻥ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻟﻴﻌﺰﻝ ﻋﻨﻬﻦ‪.‬‬
‫ﻭﺍﻟﻠﻘﻴﻂ ﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﻭﻻ ﺷﺮﺍﺅﻩ‪ ،‬ﻷﻧﻪ ﺣﺮ ﺣﻜﻤﻪ ﺣﻜﻢ‬
‫ﺍﻷﺣﺮﺍﺭ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺸﺘﺮﻱ ﺷﻴﺌﺎ؟ ﺍﻟﻐﻨﻢ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ‬
‫ﺍﻟﺤﻴﻮﺍﻥ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﻘﻄﻴﻊ ﺑﺸﺮﻁ ﺃﻥ ﻳﻨﺘﻘﻲ ﺧﻴﺎﺭﻫﺎ‪ ،‬ﻷﻥ ﺫﻟﻚ‬
‫ﻣﺠﻬﻮﻝ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻤﻴﺰ ﻣﺎ ﻳﺮﻳﺪ ﺷﺮﺍﺀﻩ ﺃﻭ ﻳﻌﻴﻨﻪ ﺑﺎﻟﺼﻔﺔ‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻙ ﻧﻔﺴﺎﻥ ﻓﻲ ﺷﺮﺍﺀ ﺇﺑﻞ ﺃﻭ ﺑﻘﺮ ﺃﻭ ﻏﻨﻢ‪ ،‬ﻭﻭﺯﻧﺎ ﺍﻟﻤﺎﻝ‪،‬‬
‫ﻭﻗﺎﻝ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ :‬ﺇﻥ ﻟﻲ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺠﻠﺪ ﺑﻤﺎﻟﻲ ﻣﻦ ﺍﻟﺜﻤﻦ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﻃﻼ‪ ،‬ﻭﻳﻘﺴﻢ ﻣﺎ ﺍﺷﺘﺮﻳﺎﻩ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﻤﺎﻝ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺷﺘﺮﻯ ﺍﻹﻧﺴﺎﻥ ﺣﻴﻮﺍﻧﺎ‪ ،‬ﻓﻬﻠﻚ ﻓﻲ ﻣﺪﺓ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪،‬‬
‫ﻛﺎﻥ ﻟﺼﺎﺣﺒﻪ ﺃﻥ ﻳﺤﻠﻔﻪ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺃﻧﻪ ﻣﺎ ﻛﺎﻥ ﺃﺣﺪﺙ ﻓﻴﻪ‬
‫ﺣﺪﺛﺎ‪ .‬ﻓﺈﻥ ﺣﻠﻒ‪ ،‬ﺑﺮﺉ ﻣﻦ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ‪.‬‬
‫ﻭﺇﻥ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻟﺰﻣﻪ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺜﻤﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﺑﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻴﺮﺍ ﺃﻭ ﺑﻘﺮﺍ ﺃﻭ ﻏﻨﻤﺎ‪ ،‬ﻭﺍﺳﺘﺜﻨﻰ ﺍﻟﺮﺃﺱ‬
‫ﻭﺍﻟﺠﻠﺪ‪ ،‬ﻛﺎﻥ ﺷﺮﻳﻜﺎ ﻟﻠﻤﺒﺘﺎﻉ ﺑﻤﻘﺪﺍﺭ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺠﻠﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻹﻧﺴﺎﻥ ﺛﻼﺙ ﺟﻮﺍﺭ ﻣﺜﻼ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ‬
‫ﺑﺜﻤﻦ ﻣﻌﻠﻮﻡ‪ ،‬ﺛﻢ ﺣﻤﻠﻬﻦ ﺇﻟﻰ ﺍﻟﺒﻴﻊ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺑﻴﻊ ﻫﺆﻻﺀ ﺍﻟﺠﻮﺍﺭﻱ‬

‫)‪(٤١٣‬‬
 ‫ﻭﻟﻚ ﻋﻠﻲ ﻧﺼﻒ ﺍﻟﺮﺑﺢ‪ ،‬ﻓﺒﺎﻉ ﺍﻟﺜﻨﺘﻴﻦ ﻣﻨﻬﺎ ﺑﻔﻀﻞ‪ ،‬ﻭﺃﺣﺒﻞ‬
‫ﻫﻮ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﻧﺼﻒ ﺍﻟﺮﺑﺢ ﻓﻴﻤﺎ ﺑﺎﻉ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﻓﻴﻤﺎ ﺃﺣﺒﻞ ﺷﺊ ﻣﻦ ﺍﻟﺮﺑﺢ‪ .‬ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺟﺎﺭﻳﺔ ﻛﺎﻧﺖ ﺳﺮﻗﺖ‬
‫ﻣﻦ ﺃﺭﺽ ﺍﻟﺼﻠﺢ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺭﺩﻫﺎ ﻋﻠﻰ ﻣﻦ ﺍﺷﺘﺮﺍﻫﺎ ﻣﻨﻪ ﻭﺍﺳﺘﺮﺟﺎﻉ‬
‫ﺛﻤﻨﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻣﺎﺕ‪ ،‬ﻓﻌﻠﻰ ﻭﺭﺛﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺨﻠﻒ ﻭﺍﺭﺛﺎ‬
‫ﺍﺳﺘﺴﻌﻴﺖ ﺍﻟﺠﺎﺭﻳﺔ ﻓﻲ ﺛﻤﻨﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﺃﻋﻄﻰ ﻣﻤﻠﻮﻙ ﻏﻴﺮﻩ ﻣﺄﺫﻭﻧﺎ ﻟﻪ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﻣﺎﻻ ﻟﻴﻌﺘﻖ ﻋﻨﻪ‬
‫ﻧﺴﻤﺔ ﻭﻳﺤﺞ‪ ،‬ﻓﺎﺷﺘﺮﻯ ﺍﻟﻤﻤﻠﻮﻙ ﺃﺑﺎﻩ‪ ،‬ﻭﺃﻋﺘﻘﻪ‪ ،‬ﻭﺃﻋﻄﺎﻩ ﺑﻘﻴﺔ‬
‫ﺍﻟﻤﺎﻝ ﻟﻴﺤﺞ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻒ ﻣﻮﻟﻰ ﺍﻟﻤﻤﻠﻮﻙ ﻭﻭﺭﺛﺔ‬
‫ﺍﻵﻣﺮ ﻭﻣﻮﻟﻰ ﺍﻷﺏ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ ﻣﻨﻪ‪ ،‬ﻓﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻗﺎﻝ‪ :‬ﺇﻥ‬
‫ﺍﻟﻤﻤﻠﻮﻙ ﺍﺷﺘﺮﻱ ﺑﻤﺎﻟﻲ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻳﺮﺩ ﺍﻟﻤﻌﺘﻖ ﻋﻠﻰ ﻣﻮﻻﻩ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻋﻨﺪﻩ‪ ،‬ﻳﻜﻮﻥ ﺭﻗﺎ ﻟﻪ ﻛﻤﺎ ﻛﺎﻥ‪ ،‬ﺛﻢ ﺃﻱ ﺍﻟﻔﺮﻳﻘﻴﻦ ﺍﻟﺒﺎﻗﻴﻴﻦ‬
‫ﻣﻨﻬﻤﺎ ﺃﻗﺎﻡ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ ﺍﺷﺘﺮﻯ ﺑﻤﺎﻟﻪ‪ ،‬ﺳﻠﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺍﻟﻤﻌﺘﻖ ﻗﺪ ﺣﺞ ﺑﺒﻘﻴﺔ ﺍﻟﻤﺎﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺇﻟﻰ ﺭﺩﻫﺎ ﺳﺒﻴﻞ‪.‬‬
‫ﺑﺎﺏ ﺑﻴﻊ ﺍﻟﺜﻤﺎﺭ‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺑﻴﻊ ﺛﻤﺮﺓ ﻣﻦ ﺷﺠﺮﺓ ﺑﻌﻴﻨﻬﺎ ﻓﻼ ﻳﺒﻌﻬﺎ ﺇﻻ‬
‫ﺑﻌﺪ ﺃﻥ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ ﺇﺫﺍ ﺑﺎﻋﻬﺎ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺣﺪ ﺑﺪﻭ ﺻﻼﺣﻬﺎ‬
‫ﺇﻥ ﻛﺎﻥ ﻛﺮﻣﺎ ﺃﻥ ﻳﻨﻌﻘﺪ ﺍﻟﺤﺼﺮﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺷﺠﺮ ﺍﻟﻔﻮﺍﻛﻪ‬
‫ﺃﻥ ﻳﻨﻌﻘﺪ ﺑﻌﺪ ﻣﺎ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻮﺭﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻧﺨﻼ ﻓﺤﻴﻦ ﻳﺼﻔﺮ‬

‫)‪(٤١٤‬‬
 ‫ﺍﻟﺒﺴﺮ ﻭﻳﺘﻠﻮﻥ‪ .‬ﻓﺈﻥ ﺑﺎﻉ ﻗﺒﻞ ﺃﻥ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺍﻟﺒﻴﻊ‬
‫ﻣﺎﺿﻴﺎ‪ .‬ﻭﻣﺘﻰ ﻫﻠﻜﺖ ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻫﺬﻩ‪ ،‬ﻛﺎﻧﺖ ﻣﻦ ﻣﺎﻝ‬
‫ﺍﻟﺒﺎﺋﻊ ﺩﻭﻥ ﻣﺎﻝ ﺍﻟﻤﺒﺘﺎﻉ‪ .‬ﻭﻣﺘﻰ ﺑﺎﻋﻬﺎ ﺑﻌﺪ ﺑﺪﻭ ﺻﻼﺣﻬﺎ ﺛﻢ‬
‫ﻫﻠﻜﺖ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺒﺘﺎﻉ ﺩﻭﻥ ﺍﻟﺒﺎﺋﻊ‪ .‬ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﺑﻴﻊ‬
‫ﺍﻟﺜﻤﺮﺓ ﺳﻨﺘﻴﻦ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺒﻴﻌﻬﺎ ﻭﺇﻥ ﻟﻢ ﻳﺒﺪ ﺻﻼﺣﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺧﺎﺳﺖ ﻓﻲ ﺳﻨﺔ‪ ،‬ﺯﻛﺖ ﻓﻲ ﺍﻷﺧﺮﻯ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺑﻴﻌﻬﺎ ﻓﻲ ﺳﻨﺔ‬
‫ﻭﺍﺣﺪﺓ ﻗﺒﻞ ﺃﻥ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻌﻬﺎ ﺷﺊ ﻣﻦ ﻏﻠﺔ ﺍﻷﺭﺽ‬
‫ﻣﻦ ﺍﻟﺨﻀﺮ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺜﻤﺮﺓ‬
‫ﺃﻧﻮﺍﻋﺎ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﺑﺪﺍ ﺻﻼﺡ ﺑﻌﻀﻬﺎ ﻭﺃﺩﺭﻙ‪ ،‬ﺟﺎﺯ ﺑﻴﻊ ﺍﻟﺠﻤﻴﻊ‪.‬‬
‫ﻓﺈﻥ ﻫﻠﻚ ﻣﻨﻬﺎ ﻧﻮﻉ ﺃﻭ ﺧﺎﺱ‪ ،‬ﻛﺎﻥ ﺍﻟﺜﻤﻦ ﻓﻲ ﺍﻟﻨﻮﻉ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﻣﺘﻰ ﺑﺎﻉ ﺍﻹﻧﺴﺎﻥ ﻧﺨﻼ ﻗﺪ ﺃﺑﺮ ﻭﻟﻘﺢ‪ ،‬ﻛﺎﻧﺖ ﺛﻤﺮﺗﻪ ﻟﻠﺒﺎﺋﻊ‬
‫ﺩﻭﻥ ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺸﺮﻁ ﺍﻟﻤﺒﺘﺎﻉ ﺍﻟﺜﻤﺮﺓ‪ .‬ﻓﺈﻥ ﺷﺮﻁ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﻋﻠﻰ ﻣﺎ ﺷﺮﻁ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﻨﺨﻞ ﻣﻦ ﺷﺠﺮﺓ ﺍﻟﻔﻮﺍﻛﻪ‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﺨﻀﺮﺍﻭﺍﺕ ﻗﺒﻞ ﺃﻥ ﻳﺒﺪﻭ ﺻﻼﺣﻬﺎ‪ .‬ﻭﻻ‬
‫ﺑﺄﺱ ﺑﺒﻴﻊ ﻣﺎ ﻳﺨﺮﺝ ﺣﻤﻼ ﺑﻌﺪ ﺣﻤﻞ‪ ،‬ﻛﺎﻟﺒﺎﺫﻧﺠﺎﻥ ﻭﺍﻟﻘﺜﺎﺀ‬
‫ﻭﺍﻟﺨﻴﺎﺭ ﻭﺍﻟﺒﻄﻴﺦ ﻭﺃﺷﺒﺎﻫﻬﺎ‪ .‬ﻭﺍﻷﺣﻮﻁ ﺑﻴﻊ ﻛﻞ ﺣﻤﻞ ﻣﻨﻪ‪ ،‬ﺇﺫﺍ‬
‫ﺑﺪﺍ ﺻﻼﺣﻪ ﻭﺧﺮﺝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺰﺭﻉ ﻗﺼﻴﻼ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺒﺘﺎﻉ ﻗﻄﻌﻪ ﻗﺒﻞ ﺃﻥ‬
‫ﻳﺴﻨﺒﻞ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﻄﻌﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﺎﺋﻊ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ ﺷﺎﺀ ﻗﻄﻌﻪ‪،‬‬
‫ﻭﺇﻥ ﺷﺎﺀ ﺗﺮﻛﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺒﺘﺎﻉ ﺧﺮﺍﺟﻪ‪ .‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻹﻧﺴﺎﻥ‬

‫)‪(٤١٥‬‬
 ‫ﻧﺨﻼ ﻋﻠﻰ ﺃﻥ ﻳﻘﻄﻌﻪ ﺃﺟﺬﺍﻋﺎ‪ ،‬ﻓﺘﺮﻛﻪ ﺣﺘﻰ ﺃﺛﻤﺮ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺜﻤﺮﺓ‬
‫ﻟﻪ‪ ،‬ﺩﻭﻥ ﺻﺎﺣﺐ ﺍﻷﺭﺽ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﻣﻤﻦ ﻗﺎﻡ‬
‫ﺑﺴﻘﻴﻪ ﻭﻣﺮﺍﻋﺎﺗﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻊ ﺍﻟﺮﻃﺒﺔ‬
‫ﺍﻟﺠﺰﺓ ﻭﺍﻟﺠﺰﺗﻴﻦ ﻭﻛﺬﻟﻚ ﻭﺭﻕ ﺍﻟﺸﺠﺮ ﻣﻦ ﺍﻟﺘﻮﺕ ﻭﺍﻵﺱ ﻭﺍﻟﺤﻨﺎﺀ‬
‫ﻭﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺒﻴﻌﻬﺎ ﺧﺮﻃﺔ ﻭﺧﺮﻃﺘﻴﻦ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﺍﺑﺘﺎﻋﻪ ﻣﻦ ﺍﻟﺜﻤﺮﺓ ﺑﺰﻳﺎﺩﺓ‬
‫ﻣﻤﺎ ﺍﺷﺘﺮﺍﻩ ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺋﻤﺎ ﻓﻲ ﺍﻟﺸﺠﺮ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﺜﻤﺮﺓ ﻓﻲ‬
‫ﺭﺅﻭﺱ ﺍﻟﻨﺨﻞ ﺑﺎﻟﺘﻤﺮ ﻛﻴﻼ ﻭﻻ ﺟﺰﺍﻓﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﻤﺰﺍﺑﻨﺔ ﺍﻟﺘﻲ ﻧﻬﻰ‬
‫ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻋﻨﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﺑﻴﻊ‬
‫ﺍﻟﺰﺭﻉ ﺑﺎﻟﺤﻨﻄﺔ ﻣﻦ ﺗﻠﻚ ﺍﻷﺭﺽ ﻻ ﻛﻴﻼ ﻭﻻ ﺟﺰﺍﻓﺎ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻟﻤﺤﺎﻗﻠﺔ‪ .‬ﻓﺈﻥ ﺑﺎﻋﻪ ﺑﺤﻨﻄﺔ ﻣﻦ ﻏﻴﺮ ﺗﻠﻚ ﺍﻷﺭﺽ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺑﺎﻉ ﺍﻟﺘﻤﺮﺓ ﺑﺎﻟﺘﻤﺮ ﻣﻦ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻨﺨﻞ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﺃﻳﻀﺎ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺜﻤﺮﺓ‬
‫ﻭﻳﺴﺘﺜﻨﻲ ﻣﻨﻬﺎ ﺃﺭﻃﺎﻻ ﻣﻌﻠﻮﻣﺔ ﺃﻭ ﻛﻴﻼ ﻣﻌﻠﻮﻣﺎ‪ .‬ﻭﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﺮﺑﻊ ﺃﻭ‬
‫ﺍﻟﺜﻠﺚ ﺃﻭ ﺍﻟﻨﺼﻒ ﺃﺣﻮﻁ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺍﻟﻨﺨﻞ ﻭﻳﺴﺘﺜﻨﻲ‬
‫ﻣﻨﻪ ﻧﺨﻠﺔ ﺑﻌﻴﻨﻬﺎ ﺃﻭ ﻋﺪﺩﺍ ﻣﻨﻪ ﻣﺬﻛﻮﺭﺍ ﺇﺫﺍ ﺧﺼﺼﻪ ﻭﻋﻴﻨﻪ ﺑﺎﻟﺬﻛﺮ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺳﺘﺜﻨﻰ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻨﺨﻞ ﻭﻟﻢ ﻳﻌﻴﻨﻪ ﺑﺎﻟﺼﻔﺔ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﺎﻃﻼ‪ .‬ﻭﻣﺘﻰ ﺍﺷﺘﺮﻯ ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻓﻬﻠﻜﺖ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻠﻤﺒﺘﺎﻉ ﺭﺟﻮﻉ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﺜﻨﻰ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﺎ‪،‬‬
‫ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﺑﺤﺴﺎﺑﻪ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪.‬‬

‫)‪(٤١٦‬‬
 ‫ﻭﺇﺫﺍ ﻣﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺸﺊ ﻣﻦ ﺍﻟﻔﻮﺍﻛﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻬﺎ‬
‫ﻣﻘﺪﺍﺭ ﻛﻔﺎﻳﺘﻪ ﻣﻦ ﻏﻴﺮ ﺇﻓﺴﺎﺩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺤﻤﻞ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‬
‫ﻣﻌﻪ‪ ،‬ﺇﻻ ﺑﺈﺫﻥ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﻴﻦ ﻧﻔﺴﻴﻦ ﻧﺨﻞ ﺃﻭ ﺷﺠﺮ ﻓﺎﻛﻬﺔ‪ ،‬ﻓﻘﺎﻝ ﺃﺣﺪﻫﻤﺎ‬
‫ﻟﺼﺎﺣﺒﻪ ﺃﻋﻄﻨﻲ ﻫﺬﺍ ﺍﻟﻨﺨﻞ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ﺭﻃﻼ‪ ،‬ﺃﻭ ﺧﺬ ﻣﻨﻲ‬
‫ﺃﻧﺖ ﺑﺬﻟﻚ‪ ،‬ﻓﺄﻱ ﺍﻷﻣﺮﻳﻦ ﻓﻌﻞ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﺑﺎﺏ ﺑﻴﻊ ﺍﻟﻤﻴﺎﻩ ﻭﺍﻟﻤﺮﺍﻋﻲ ﻭﺣﺮﻳﻢ ﺍﻟﺤﻘﻮﻕ ﻭﺃﺣﻜﺎﻡ‬
‫ﺍﻷﺭﺿﻴﻦ ﻭﻏﻴﺮ ﺫﻟﻚ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻟﻺﻧﺴﺎﻥ ﺷﺮﺏ ﻓﻲ ﻗﻨﺎﺓ‪ ،‬ﻓﺎﺳﺘﻐﻨﻰ ﻋﻨﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺒﻴﻌﻪ ﺑﺬﻫﺐ ﺃﻭ ﻓﻀﺔ ﺃﻭ ﺣﻨﻄﺔ ﺃﻭ ﺷﻌﻴﺮ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻛﺬﻟﻚ‪،‬‬
‫ﺇﻥ ﺃﺧﺬ ﺍﻟﻤﺎﺀ ﻣﻦ ﻧﻬﺮ ﻋﻈﻴﻢ ﻓﻲ ﺳﺎﻗﻴﺔ ﻳﻌﻤﻠﻬﺎ‪ ،‬ﻭﻟﺰﻡ ﻋﻠﻴﻬﺎ ﻣﺆﻧﺔ‪،‬‬
‫ﺛﻢ ﺍﺳﺘﻐﻨﻰ ﻋﻦ ﺍﻟﻤﺎﺀ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺑﻴﻌﻪ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻌﻄﻴﻪ ﻟﻤﻦ ﻳﺤﺘﺎﺝ‬
‫ﺇﻟﻴﻪ ﻣﻦ ﻏﻴﺮ ﺑﻴﻊ ﻋﻠﻴﻪ‪ .‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻄﺎﻑ ﻭﺍﻷﺭﺑﻌﺎﺀ ﺍﻟﺘﻲ ﻧﻬﻰ‬
‫ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻋﻨﻬﻤﺎ‪ .‬ﻭﻗﻀﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺻﻠﻰ‬
‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﻓﻲ ﺳﺒﻴﻞ ﻭﺍﺩﻱ ﻣﻬﺰﻭﺭ‪ :‬ﺃﻥ ﻳﺤﺒﺲ ﺍﻷﻋﻠﻰ‬
‫ﻋﻠﻰ ﺍﻟﺬﻱ ﻫﻮ ﺃﺳﻔﻞ ﻣﻨﻪ ﻟﻠﻨﺨﻞ ﺇﻟﻰ ﺍﻟﻜﻌﺐ‪ ،‬ﻭﻟﻠﺰﺭﻉ ﺇﻟﻰ ﺍﻟﺸﺮﺍﻙ‪،‬‬
‫ﺛﻢ ﻳﺮﺳﻞ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﺩﻭﻧﻪ‪ ،‬ﺛﻢ ﻛﺬﻟﻚ ﻳﻌﻤﻞ ﻣﻦ ﻫﻮ ﺩﻭﻧﻪ‬
‫ﻣﻊ ﻣﻦ ﻫﻮ ﺃﺩﻭﻥ ﻣﻨﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻋﻤﻴﺮ‪ :‬ﺍﻟﻤﻬﺰﻭﺭ ﻣﻮﺿﻊ‬
‫ﺍﻟﻮﺍﺩﻱ‪.‬‬

‫)‪(٤١٧‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺤﻤﻲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺤﻤﻰ ﻣﻦ ﺍﻟﻤﺮﻋﻰ ﻭﺍﻟﻜﻼﺀ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻓﻲ ﺃﺭﺿﻪ ﻭﺳﻘﺎﻩ ﺑﻤﺎﺋﻪ‪ .‬ﻓﺄﻣﺎ ﻏﻴﺮ ﺫﻟﻚ ﻓﻼ‪ ،‬ﻳﺠﻮﺯ ﺑﻴﻌﻪ‪،‬‬
‫ﻷﻥ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻓﻴﻪ ﺷﺮﻉ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻗﺪ ﺭﺧﺺ ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﺃﻥ ﺗﺸﺘﺮﻯ ﺍﻟﻌﺮﺍﻳﺎ‬
‫ﺑﺨﺮﺻﻬﺎ ﺗﻤﺮﺍ‪ .‬ﻭﺍﻟﻌﺮﺍﻳﺎ ﺟﻤﻊ ﻋﺮﻳﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻨﺨﻠﺔ ﺗﻜﻮﻥ ﻓﻲ ﺩﺍﺭ‬
‫ﺍﻧﺴﺎﻥ ﻟﺮﺟﻞ ﺁﺧﺮ‪ ،‬ﻓﻴﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺒﻴﻌﻬﺎ ﺑﺨﺮﺻﻬﺎ ﺗﻤﺮﺍ‪ ،‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﺫﻟﻚ ﻓﻲ ﻏﻴﺮﻫﺎ‪ .‬ﻭﻣﻦ ﺑﺎﻉ ﻧﺨﻴﻼ ﻓﺎﺳﺘﺜﻨﻰ ﻣﻨﻬﺎ ﻧﺨﻠﺔ ﻣﻌﻴﻨﺔ‬
‫ﻓﻲ ﻭﺳﻄﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﻤﻤﺮ ﺇﻟﻴﻬﺎ ﻭﺍﻟﻤﺨﺮﺝ ﻣﻨﻬﺎ ﻭﻟﻪ ﻣﺪﻯ ﺟﺮﺍﺋﺪﻫﺎ‬
‫ﻣﻦ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﺣﺪ ﻣﺎ ﺑﻴﻦ ﺑﺌﺮ ﺍﻟﻤﻌﻄﻦ ﺇﻟﻰ ﺑﺌﺮ ﺍﻟﻤﻌﻄﻦ ﺃﺭﺑﻌﻮﻥ ﺫﺭﺍﻋﺎ‪،‬‬
‫ﻭﻣﺎ ﺑﻴﻦ ﺑﺌﺮ ﺍﻟﻨﺎﺿﺢ ﺇﻟﻰ ﺑﺌﺮ ﺍﻟﻨﺎﺿﺢ ﺳﺘﻮﻥ ﺫﺭﺍﻋﺎ‪ ،‬ﻭﻣﺎ ﺑﻴﻦ‬
‫ﺍﻟﻌﻴﻦ ﺇﻟﻰ ﺍﻟﻌﻴﻦ ﺧﻤﺴﻤﺎﺋﺔ ﺫﺭﺍﻉ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﺻﻠﺒﺔ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺭﺧﻮﺓ ﻓﺄﻟﻒ ﺫﺭﺍﻉ‪ .‬ﻭﺍﻟﻄﺮﻳﻖ ﺇﺫﺍ ﺗﺸﺎﺡ ﻋﻠﻴﻪ ﺃﻫﻠﻪ‪،‬‬
‫ﻓﺤﺪﻩ ﺳﺒﻊ ﺃﺫﺭﻉ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻺﻧﺴﺎﻥ ﺭﺣﺎ ﻋﻠﻰ ﻧﻬﺮ‪ ،‬ﻭﺍﻟﻨﻬﺮ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺃﺭﺍﺩ‬
‫ﺻﺎﺣﺐ ﺍﻟﻨﻬﺮ ﺃﻥ ﻳﺴﻮﻕ ﺍﻟﻤﺎﺀ ﻓﻲ ﻧﻬﺮ ﺁﺧﺮ ﺇﻟﻰ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻪ ﺫﻟﻚ ﺇﻻ ﺑﺮﺿﺎ ﺻﺎﺣﺐ ﺍﻟﺮﺣﺎ ﻭﻣﻮﺍﻓﻘﺘﻪ‪.‬‬
‫ﻭﺍﻷﺭﺿﻮﻥ ﻋﻠﻰ ﺃﻗﺴﺎﻡ ﺃﺭﺑﻌﺔ‪:‬‬
‫ﻗﺴﻢ ﻣﻨﻬﺎ ﺃﺭﺽ ﺍﻟﺨﺮﺍﺝ‪ .‬ﻭﻫﻲ ﻛﻞ ﺃﺭﺽ ﺃﺧﺬﺕ ﻋﻨﻮﺓ‬
‫ﺑﺎﻟﺴﻴﻒ ﻭﻋﻦ ﻗﺘﺎﻝ‪ .‬ﻓﻬﻲ ﺃﺭﺽ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻗﺎﻃﺒﺔ‪ ،‬ﻻ ﻳﺠﻮﺯ‬

‫)‪(٤١٨‬‬
 ‫ﺑﻴﻌﻬﺎ ﻭﻻ ﺷﺮﺍﺅﻫﺎ‪ ،‬ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ‪ ،‬ﺇﻻ ﺑﺈﺫﻥ ﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺃﻣﺮ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﻟﻠﻨﺎﻇﺮ ﺃﻥ ﻳﻘﺒﻠﻬﺎ ﺑﻤﺎ ﺷﺎﺀ ﻣﻦ ﺛﻠﺚ ﺃﻭ ﺭﺑﻊ ﺃﻭ ﻧﺼﻒ‬
‫ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﻟﻪ ﺃﻥ ﻳﻨﻘﻞ ﻣﻦ ﻣﺘﻘﺒﻞ ﺇﻟﻰ‬
‫ﻏﻴﺮﻩ ﻭﻳﺰﻳﺪ ﻋﻠﻴﻪ ﻭﻳﻨﻘﺺ ﺇﺫﺍ ﻣﻀﻰ ﻣﺪﺓ ﺯﻣﺎﻥ ﺍﻟﻘﺒﺎﻟﺔ‪ ،‬ﻟﻴﺲ‬
‫ﻋﻠﻴﻪ ﺍﻋﺘﺮﺍﺽ ﻓﻲ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺃﺭﺽ ﺍﻟﺼﻠﺢ‪ .‬ﻭﻫﻲ ﺃﺭﺽ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻳﺼﺎﻟﺤﻬﻢ ﺍﻹﻣﺎﻡ‬
‫ﻋﻠﻰ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺷﻴﺌﺎ ﻣﻌﻠﻮﻣﺎ ﺑﺤﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﺍﻟﻤﺼﻠﺤﺔ ﻗﻞ‬
‫ﺫﻟﻚ ﺃﻡ ﻛﺜﺮ‪ .‬ﻭﻟﻪ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻴﻬﻢ ﻭﻳﻨﻘﺺ ﺑﺤﺴﺐ ﻣﺎ ﻳﺮﺍﻩ‬
‫ﺻﻼﺣﺎ‪ .‬ﻭﻷﺭﺑﺎﺏ ﻫﺬﻩ ﺍﻷﺭﺿﻴﻦ ﺃﻥ ﻳﺒﻴﻌﻮﻫﺎ‪ .‬ﻭﻣﺘﻰ ﺑﺎﻋﻮﻫﺎ‬
‫ﺍﻧﺘﻘﻠﺖ ﺍﻟﺠﺰﻳﺔ ﻋﻨﻬﺎ ﺇﻟﻰ ﺭﺅﻭﺳﻬﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ‪ .‬ﻭﺇﻥ ﺍﺷﺘﺮﺍﻫﺎ ﻣﺴﻠﻢ‪،‬‬
‫ﻛﺎﻧﺖ ﻣﻠﻜﺎ ﻟﻪ‪ ،‬ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﺘﺼﺮﻑ ﻓﻲ ﺳﺎﺋﺮ‬
‫ﺍﻷﻣﻼﻙ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ :‬ﺍﻟﻌﺸﺮ ﺃﻭ ﻧﺼﻒ‬
‫ﺍﻟﻌﺸﺮ‪ ،‬ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺃﺭﺽ ﻣﻦ ﺃﺳﻠﻢ ﻋﻠﻴﻬﺎ ﻃﻮﻋﺎ‪ ،‬ﻓﻬﻢ ﺃﻣﻠﻚ ﺑﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﻣﻠﻜﺎ ﻟﻬﻢ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ :‬ﺍﻟﻌﺸﺮ ﺃﻭ ﻧﺼﻒ‬
‫ﺍﻟﻌﺸﺮ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻬﻢ ﺑﻴﻌﻬﺎ ﻭﻫﺒﺘﻬﺎ ﻭﻭﻗﻔﻬﺎ ﻭﺍﻟﺒﻨﺎﺀ ﻓﻴﻬﺎ ﺣﺴﺐ ﻣﺎ‬
‫ﻳﺮﻳﺪﻭﻥ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺼﺮﻑ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺃﺭﺽ ﺍﻷﻧﻔﺎﻝ‪ ،‬ﻭﻫﻲ ﻛﻞ ﺃﺭﺽ ﺍﻧﺠﻠﻰ ﺃﻫﻠﻬﺎ ﻋﻨﻬﺎ‬
‫ﻣﻦ ﻏﻴﺮ ﻗﺘﺎﻝ‪ ،‬ﻭﺍﻷﺭﺿﻮﻥ ﺍﻟﻤﻮﺍﺕ ﻭﺭﺅﻭﺱ ﺍﻟﺠﺒﺎﻝ ﻭﺍﻵﺟﺎﻡ ﻭﺍﻟﻤﻌﺎﺩﻥ‬
‫ﻭﻗﻄﺎﺋﻊ ﺍﻟﻤﻠﻮﻙ‪ .‬ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﺧﺎﺻﺔ ﻟﻺﻣﺎﻡ‪ ،‬ﻳﻘﺒﻠﻬﺎ ﻣﻦ ﺷﺎﺀ ﺑﻤﺎ‬

‫)‪(٤١٩‬‬
 ‫ﺃﺭﺍﺩ‪ ،‬ﻭﻳﻬﺒﻬﺎ ﻭﻳﺒﻴﻌﻬﺎ ﺇﻥ ﺷﺎﺀ ﺣﺴﺐ ﻣﺎ ﺃﺭﺍﺩ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﻴﺎ ﺃﺭﺿﺎ ﻣﻴﺘﺎ‪ ،‬ﻛﺎﻥ ﺃﻣﻠﻚ ﺑﺎﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﻣﻦ ﻏﻴﺮﻩ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﻟﻬﺎ ﻣﺎ ﻟﻚ ﻣﻌﺮﻭﻑ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻄﻲ ﺻﺎﺣﺐ‬
‫ﺍﻷﺭﺽ ﻃﺴﻖ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻤﺎﻟﻚ ﺍﻧﺘﺰﺍﻋﻬﺎ ﻣﻦ ﻳﺪﻩ ﻣﺎ ﺩﺍﻡ‬
‫ﻫﻮ ﺭﺍﻏﺒﺎ ﻓﻴﻬﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻣﺎﻟﻚ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻺﻣﺎﻡ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻰ ﻣﻦ ﺃﺣﻴﺎﻫﺎ ﺃﻥ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﻃﺴﻘﻬﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ‬
‫ﺍﻧﺘﺰﺍﻋﻬﺎ ﻣﻦ ﻳﺪﻩ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﺇﻻ ﺃﻥ ﻻ ﻳﻘﻮﻡ ﺑﻌﻤﺎﺭﺗﻬﺎ ﻛﻤﺎ ﻳﻘﻮﻡ‬
‫ﻏﻴﺮﻩ ﺃﻭ ﻻ ﻳﻘﺒﻞ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﻘﺒﻠﻪ ﺍﻟﻐﻴﺮ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﺍﻟﻤﺤﻴﻲ ﻷﺭﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﺠﻨﺲ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺃﻥ‬
‫ﻳﺒﻴﻊ ﺷﻴﺌﺎ ﻣﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﺒﻴﻊ ﺭﻗﺒﺔ ﺍﻷﺭﺽ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺒﻴﻊ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ‪ .‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻏﻴﺮﻩ‬
‫ﺟﺮﺑﺎﻧﺎ ﻣﻌﻠﻮﻣﺔ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﻭﺯﻥ ﺍﻟﺜﻤﻦ‪ ،‬ﺛﻢ ﻣﺴﺢ ﺍﻷﺭﺽ‪،‬‬
‫ﻓﻨﻘﺺ ﻋﻦ ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺑﻴﻦ ﺃﻥ ﻳﺮﺩ‬
‫ﺍﻷﺭﺽ ﻭﻳﺴﺘﺮﺟﻊ ﺍﻟﺜﻤﻦ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻭﺑﻴﻦ ﺃﻥ ﻳﻄﺎﻟﺐ ﺑﺮﺩ ﺛﻤﻦ‬
‫ﻣﺎ ﻧﻘﺺ ﻣﻦ ﺍﻷﺭﺽ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﺒﺎﺋﻊ ﺃﺭﺽ ﺑﺠﻨﺐ ﺗﻠﻚ ﺍﻷﺭﺽ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻮﻓﻴﻪ ﺗﻤﺎﻡ ﻣﺎ ﺑﺎﻋﻪ ﺇﻳﺎﻩ‪.‬‬
‫‪ - ١‬ﻭﻛﺘﺐ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺼﻔﺎﺭ ﺇﻟﻰ ﺃﺑﻲ ﻣﺤﻤﺪ‬
‫ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺭﺟﻞ ﺍﺷﺘﺮﻯ ﻣﻦ ﺭﺟﻞ ﺑﻴﺘﺎ ﻓﻲ ﺩﺍﺭ ﻟﻪ‬
‫ﺑﺠﻤﻴﻊ ﺣﻘﻮﻗﻪ‪ ،‬ﻭﻓﻮﻗﻪ ﺑﻴﺖ ﺁﺧﺮ‪ ،‬ﻫﻞ ﻳﺪﺧﻞ ﺍﻟﺒﻴﺖ ﺍﻷﻋﻠﻰ‬
‫ﻓﻲ ﺣﻘﻮﻕ ﺍﻟﺒﻴﺖ ﺍﻷﺳﻔﻞ‪ ،‬ﺃﻡ ﻻ؟ ﻓﻮﻗﻊ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻟﻴﺲ ﻟﻪ‬

‫)‪(٤٢٠‬‬
 ‫ﺇﻻ ﻣﺎ ﺍﺷﺘﺮﺍﻩ ﻓﻲ ﺳﻬﻤﻪ ﻭﻣﻮﺿﻌﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫‪ - ٢‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﻓﻲ ﺭﺟﻞ ﺍﺷﺘﺮﻯ ﺣﺠﺮﺓ ﺃﻭ ﻣﺴﻜﻨﺎ ﻓﻲ ﺩﺍﺭ‬
‫ﺑﺠﻤﻴﻊ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﻓﻮﻗﻬﺎ ﺑﻴﻮﺕ ﻭﻣﺴﻜﻦ ﺁﺧﺮ‪ ،‬ﻫﻞ ﻳﺪﺧﻞ‬
‫ﺍﻟﺒﻴﻮﺕ ﺍﻷﻋﻠﻰ ﻭﺍﻟﻤﺴﻜﻦ ﺍﻷﻋﻠﻰ ﻓﻲ ﺣﻘﻮﻕ ﻫﺬﻩ ﺍﻟﺤﺠﺮﺓ ﻭﺍﻟﻤﺴﻜﻦ‬
‫ﺍﻷﺳﻔﻞ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ‪ ،‬ﺃﻡ ﻻ؟ ﻓﻮﻗﻊ‪ :‬ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﺇﻻ‬
‫ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫‪ - ٣‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﻓﻲ ﺭﺟﻞ ﻗﺎﻝ ﻟﺮﺟﻠﻴﻦ‪ :‬ﺍﺷﻬﺪﺍ ﺃﻥ ﺟﻤﻴﻊ‬
‫ﺍﻟﺪﺍﺭ ﺍﻟﺘﻲ ﻟﻪ ﻓﻲ ﻣﻮﺿﻊ ﻛﺬﺍ ﻭﻛﺬﺍ ﺑﺠﻤﻴﻊ ﺣﺪﻭﺩﻫﺎ ﻛﻠﻬﺎ ﻟﻔﻼﻥ‬
‫ﺑﻦ ﻓﻼﻥ ﻭﺟﻤﻴﻊ ﻣﺎﻟﻪ ﻓﻲ ﺍﻟﺪﺍﺭ ﻣﻦ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻭﺍﻟﺒﻴﻨﺔ ﻻ ﺗﻌﺮﻑ‬
‫ﺍﻟﻤﺘﺎﻉ‪ :‬ﺃﻱ ﺷﺊ ﻫﻮ‪ .‬ﻓﻮﻗﻊ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻳﺼﻠﺢ ﺇﺫﺍ ﺃﺣﺎﻁ‬
‫ﺍﻟﺸﺮﺍﺀ ﺑﺠﻤﻴﻊ ﺫﻟﻚ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫‪ - ٤‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺭﺟﻞ ﻛﺎﻧﺖ ﻟﻪ ﻗﻄﺎﻉ ﺃﺭﺿﻴﻦ ﻓﻲ ﻗﺮﻳﺔ‪،‬‬
‫ﻭﺃﺷﻬﺪ ﺍﻟﺸﻬﻮﺩ‪ :‬ﺃﻧﻪ ﻗﺪ ﺑﺎﻉ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺑﺠﻤﻴﻊ ﺣﺪﻭﺩﻫﺎ‪ ،‬ﻓﻬﻞ‬
‫ﻳﺼﻠﺢ ﺫﻟﻚ ﺃﻡ ﻻ؟ ﻓﻮﻗﻊ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﻣﺎ ﻟﻴﺲ‬
‫ﻳﻤﻠﻚ‪ ،‬ﻭﻗﺪ ﻭﺟﺐ ﺍﻟﺸﺮﺍﺀ ﻣﻦ ﺍﻟﺒﺎﺋﻊ ﻋﻠﻰ ﻣﺎ ﻳﻤﻠﻚ‪.‬‬
‫‪ - ٥‬ﻭﺭﻭﻯ ﺍﻟﺴﻜﻮﻧﻲ ﺑﺎﺳﻨﺎﺩﻩ ﻋﻦ ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ‪ :‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﻏﺮﺱ ﺷﺠﺮﺍ ﺃﻭ ﺣﻔﺮ ﻭﺍﺩﻳﺎ ﺑﺪﺋﺎ ﻟﻢ ﻳﺴﺒﻘﻪ‬
‫ﺇﻟﻴﻪ ﺃﺣﺪ‪ ،‬ﺃﻭ ﺃﺣﻴﺎ ﺃﺭﺿﺎ ﻣﻴﺘﺔ‪ ،‬ﻓﻬﻲ ﻟﻪ‪ ،‬ﻗﻀﺎﺀ ﻣﻦ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ‪.‬‬
‫‪ - ٦‬ﻭﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ‬
‫ﺍﻟﻨﺰﻭﻝ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺨﺮﺍﺝ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ‬

‫)‪(٤٢١‬‬
 ‫ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪.‬‬
‫‪ - ٧‬ﻭﺭﻭﻯ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺍﻟﻔﻀﻞ‪ :‬ﻗﺎﻝ ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﻪ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻋﻦ ﺍﻟﺴﺨﺮﺓ ﻓﻲ ﺍﻟﻘﺮﻯ‪ ،‬ﻭﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﻌﻠﻮﺝ‬
‫ﻭﺍﻷﻛﺮﺍﺩ ﺇﺫﺍ ﻧﺰﻟﻮﺍ ﺍﻟﻘﺮﻯ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺗﺸﺘﺮﻁ ﻋﻠﻴﻬﻢ ﺫﻟﻚ‪ .‬ﻓﻤﺎ‬
‫ﺍﺷﺘﺮﻃﺖ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺴﺨﺮﺓ ﻭﻣﺎ ﺳﻮﻯ ﺫﻟﻚ‪ ،‬ﻓﻴﺠﻮﺯ‬
‫ﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﻟﻚ ﺃﻥ ﺗﺄﺧﺬ ﻣﻨﻬﻢ ﺷﻴﺌﺎ ﺣﺘﻰ ﺗﺸﺎﺭﻃﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻛﺎﻟﻤﺴﺘﻴﻘﻦ‪ :‬ﺃﻥ ﻣﻦ ﻧﺰﻝ ﺗﻠﻚ ﺍﻷﺭﺽ ﺃﻭ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﺃﺧﺬ ﻣﻨﻪ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﺃﺭﺽ ﺍﻟﺨﺮﺍﺝ‪ ،‬ﺍﺷﺘﺮﻯ ﺍﻟﺮﺟﻞ ﻣﻨﻬﺎ ﺃﺭﺿﺎ‬
‫ﻓﺒﻨﻲ ﻓﻴﻬﺎ ﺃﻭ ﻟﻢ ﻳﺒﻦ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺃﻧﺎﺳﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻧﺰﻟﻮﻫﺎ‪،‬‬
‫ﺃﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺃﺟﺮ ﺍﻟﺒﻴﻮﺕ ﺇﺫﺍ ﺃﺩﻭﺍ ﺟﺰﻳﺔ ﺭﺅﻭﺳﻬﻢ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺸﺎﺭﻃﻬﻢ‪ ،‬ﻓﻤﺎ ﺃﺧﺬﻩ ﻣﻨﻬﻢ ﺑﻌﺪ ﺍﻟﺸﺮﻁ ﻓﻬﻮ ﺣﻼﻝ‪.‬‬
‫‪ - ٨‬ﻭﻛﺘﺐ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺼﻔﺎﺭ ﺇﻟﻰ ﺃﺑﻲ ﻣﺤﻤﺪ‪،‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻓﻲ ﺭﺟﻞ ﺍﺷﺘﺮﻯ ﻣﻦ ﺭﺟﻞ ﺃﺭﺿﺎ ﺑﺤﺪﻭﺩﻫﺎ ﺍﻷﺭﺑﻌﺔ‪،‬‬
‫ﻓﻴﻬﺎ ﺍﻟﺰﺭﻉ ﻭﺍﻟﻨﺨﻞ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﺸﺠﺮ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻨﺨﻞ ﻭﻻ‬
‫ﺍﻟﺰﺭﻉ ﻭﻻ ﺍﻟﺸﺠﺮ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻪ ﺃﻧﻪ ﻗﺪ ﺍﺷﺘﺮﺍﻫﺎ ﺑﺠﻤﻴﻊ‬
‫ﺣﻘﻮﻗﻬﺎ ﺍﻟﺪﺍﺧﻠﺔ ﻓﻴﻬﺎ ﻭﺍﻟﺨﺎﺭﺟﺔ ﻋﻨﻬﺎ‪ ،‬ﺃﻳﺪﺧﻞ ﺍﻟﻨﺨﻞ ﻭﺍﻷﺷﺠﺎﺭ‬
‫ﻭﺍﻟﺰﺭﻉ ﻓﻲ ﺣﻘﻮﻕ ﺍﻷﺭﺽ ﺃﻡ ﻻ؟ ﻓﻮﻗﻊ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺇﺫﺍ‬
‫ﺍﺑﺘﺎﻉ ﺍﻷﺭﺽ ﺑﺤﺪﻭﺩﻫﺎ ﻭﻣﺎ ﺃﻏﻠﻖ ﻋﻠﻴﻬﺎ ﺑﺎﺑﻪ ﻓﻠﻪ ﺟﻤﻴﻊ ﻣﺎ ﻓﻴﻬﺎ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫‪ - ٩‬ﻭﺭﻭﻯ ﺻﻔﻮﺍﻥ ﺑﻦ ﻳﺤﻴﻰ ﻋﻦ ﺃﺑﻲ ﺑﺮﺩﺓ ﺑﻦ ﺭﺟﺎﺀ ﻗﺎﻝ‪:‬‬

‫)‪(٤٢٢‬‬
 ‫ﻗﻠﺖ ﻷﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻛﻴﻒ ﺗﺮﻯ ﻓﻲ ﺷﺮﺍﺀ ﺃﺭﺽ‬
‫ﺍﻟﺨﺮﺍﺝ؟ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻳﺒﻴﻊ ﺫﻟﻚ؟ ﻫﻲ ﺃﺭﺽ ﺍﻟﻤﺴﻠﻤﻴﻦ! ﻗﺎﻝ‪:‬‬
‫ﻗﻠﺖ‪ :‬ﻳﺒﻴﻌﻬﺎ ﺍﻟﺬﻱ ﻫﻲ ﻓﻲ ﻳﺪﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻳﺼﻨﻊ ﺑﺨﺮﺍﺝ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﻣﺎﺫﺍ؟ ﺛﻢ ﻗﺎﻝ‪ :‬ﻻ ﺑﺄﺱ‪ ،‬ﺍﺷﺘﺮ ﺣﻘﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﺤﻮﻝ ﺣﻖ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﻟﻌﻠﻪ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﻋﻠﻴﻬﺎ ﻭﺃﻣﻠﻰ ﺑﺨﺮﺍﺟﻬﻢ ﻣﻨﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺄﺧﺬ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺷﻴﺌﺎ ﻭﻟﻮ‬
‫ﻗﺪﺭ ﺷﺒﺮ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻳﻀﺎ ﺑﻴﻌﻪ ﻭﻻ ﺷﺮﺍﺀ ﺷﺊ ﻳﻌﻠﻢ ﺃﻥ‬
‫ﻓﻴﻪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺮﻯ ﺩﺍﺭﺍ ﺃﻭ ﺃﺭﺿﺎ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺑﻌﺪ‬
‫ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﻗﺪ ﺃﺧﺬ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﻓﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺘﻤﻴﺰ ﻟﻪ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻓﺈﺫﺍ ﺗﻤﻴﺰ ﻟﻪ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺭﺩﻩ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺑﺎﻟﺪﺭﻙ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻳﺪﻩ ﺩﺍﺭ ﺃﻭ ﺃﺭﺽ ﻭﺭﺛﻬﺎ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ‬
‫ﺟﺪﻩ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻌﻠﻢ ﺃﻧﻬﺎ ﻟﻢ ﺗﻜﻦ ﻣﻠﻜﺎ ﻟﻬﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻧﺖ‬
‫ﻟﻠﻐﻴﺮ ﻭﻻ ﻳﻌﺮﻑ ﺍﻟﻤﺎﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺑﻴﻌﻬﺎ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺮﻛﻬﺎ‬
‫ﺑﺤﺎﻟﻬﺎ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺑﻴﻌﻬﺎ‪ ،‬ﻓﻠﻴﺒﻊ ﺗﺼﺮﻓﻪ‪ ،‬ﻭﻻ ﻳﺒﻊ ﺃﺻﻠﻬﺎ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺸﻔﻌﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﻛﻞ ﺷﺊ ﻛﺎﻥ ﺑﻴﻦ ﺷﺮﻳﻜﻴﻦ ﻣﻦ ﺿﻴﺎﻉ ﺃﻭ ﻋﻘﺎﺭ‪ ،‬ﺃﻭ ﺣﻴﻮﺍﻥ‬
‫ﺃﻭ ﻣﺘﺎﻉ‪ ،‬ﺛﻢ ﺑﺎﻉ ﺃﺣﺪﻫﻤﺎ ﻧﺼﻴﺒﻪ‪ ،‬ﻛﺎﻥ ﻟﺸﺮﻳﻜﻪ ﺍﻟﻤﻄﺎﻟﺒﺔ‬

‫)‪(٤٢٣‬‬
 ‫ﺑﺎﻟﺸﻔﻌﺔ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﻣﺜﻞ ﺛﻤﻨﻪ ﺍﻟﺬﻱ ﺑﻴﻊ ﺑﻪ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ‬
‫ﻭﻻ ﻧﻘﺼﺎﻥ‪ .‬ﻭﺇﺫﺍ ﺯﺍﺩ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻠﻰ ﺍﺛﻨﻴﻦ‪ ،‬ﺑﻄﻠﺖ ﺍﻟﺸﻔﻌﺔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺗﺤﻴﺰﺕ ﺍﻟﺤﻘﻮﻕ ﻭﺗﻤﻴﺰﺕ ﻭﺗﺤﺪﺩﺕ ﺑﺎﻟﻘﺴﻤﺔ‪،‬‬
‫ﻓﻼ ﺷﻔﻌﺔ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺗﺜﺒﺖ ﺍﻟﺸﻔﻌﺔ ﺑﺎﻻﺷﺘﺮﺍﻙ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﻨﻬﺮ ﻭﺍﻟﺴﺎﻗﻴﺔ‪ ،‬ﻛﻤﺎ‬
‫ﺗﺜﺒﺖ ﺑﺎﻻﺷﺘﺮﺍﻙ ﻓﻲ ﻧﻔﺲ ﺍﻟﻤﻠﻚ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﻔﻌﺔ ﺑﺎﻻﺷﺘﺮﺍﻙ‬
‫ﻓﻲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﻤﺒﺘﺎﻉ ﺗﺮﻙ ﺫﻟﻚ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺗﺤﻮﻳﻞ ﺍﻟﺒﺎﺏ‬
‫ﻓﻲ ﻃﺮﻳﻖ ﺁﺧﺮ‪ ،‬ﺑﻄﻠﺖ ﺃﻳﻀﺎ ﺍﻟﺸﻔﻌﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﻠﻚ ﺛﺎﺑﺘﺎ ﻓﻲ‬
‫ﺍﻟﻄﺮﻳﻖ ﻟﻠﺒﺎﺋﻊ‪ .‬ﻓﺈﻥ ﺑﺎﻉ ﺍﻟﻤﺎﻟﻚ ﺍﻟﻄﺮﻳﻖ ﻣﻊ ﺍﻟﻤﻠﻚ‪ ،‬ﻭﺍﺷﺘﺮﺍﻫﻤﺎ‬
‫ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺸﻔﻌﺔ ﺛﺎﺑﺘﺔ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺗﺤﻮﻳﻞ ﺍﻟﺒﺎﺏ‪ .‬ﻭﻻ‬
‫ﺷﻔﻌﺔ ﻓﻴﻤﺎ ﻻ ﻳﺼﺢ ﻗﺴﻤﺘﻪ ﻣﺜﻞ ﺍﻟﺤﻤﺎﻡ ﻭﺍﻷﺭﺣﻴﺔ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪.‬‬
‫ﻭﺍﻟﺸﻔﻌﺔ ﺗﺜﺒﺖ ﻟﻠﻐﺎﺋﺐ ﻛﻤﺎ ﺗﺜﺒﺖ ﻟﻠﺤﺎﺿﺮ‪ ،‬ﻭﺗﺜﺒﺖ ﻟﻠﺼﻐﻴﺮ‬
‫ﻛﻤﺎ ﺗﺜﺒﺖ ﻟﻠﻜﺒﻴﺮ‪ .‬ﻭﻟﻠﻤﺘﻮﻟﻲ ﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺃﻣﺮ ﺍﻟﻴﺘﻴﻢ ﺃﻥ ﻳﻄﺎﻟﺐ‬
‫ﺑﺎﻟﺸﻔﻌﺔ ﺇﺫﺍ ﺭﺃﻯ ﺫﻟﻚ ﺻﻼﺣﺎ ﻟﻪ‪ .‬ﻭﻻ ﺷﻔﻌﺔ ﻟﻠﻜﺎﻓﺮ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ‪.‬‬
‫ﻭﺗﺜﺒﺖ ﺍﻟﺸﻔﻌﺔ ﻟﻠﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﻠﻢ ﺍﻟﺸﺮﻳﻚ ﺑﺎﻟﺒﻴﻊ‪ ،‬ﻭﻟﻢ ﻳﻄﺎﻟﺒﻪ ﺑﺎﻟﺸﻔﻌﺔ‪ ،‬ﺃﻭ ﺷﻬﺪ‬
‫ﻋﻠﻰ ﺍﻟﺒﻴﻊ‪ ،‬ﺃﻭ ﺑﺎﺭﻙ ﻟﻠﺒﺎﺋﻊ ﻓﻴﻤﺎ ﺑﺎﻉ‪ ،‬ﺃﻭ ﻟﻠﻤﺸﺘﺮﻱ ﻓﻴﻤﺎ ﺍﺑﺘﺎﻉ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻄﺎﻟﺒﺔ ﺑﺎﻟﺸﻔﻌﺔ‪ .‬ﻭﻣﺘﻰ ﻃﺎﻟﺐ ﺑﺎﻟﺸﻔﻌﺔ ﻓﻴﻤﺎ‬
‫ﻟﻪ ﻓﻴﻪ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻬﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺜﻤﻦ ﻣﺜﻞ ﺍﻟﺬﻱ ﺍﻧﻌﻘﺪ‬
‫ﻋﻠﻴﻪ ﺍﻟﺒﻴﻊ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺸﺊ ﺑﻴﻊ ﻧﻘﺪﺍ‬

‫)‪(٤٢٤‬‬
 ‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺜﻤﻦ ﻧﻘﺪﺍ‪ .‬ﻓﺈﻥ ﺩﺍﻓﻊ ﻭﻣﻄﻞ ﺃﻭ ﻋﺠﺰ ﻋﻨﻪ‪ ،‬ﺑﻄﻠﺖ‬
‫ﺷﻔﻌﺘﻪ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﻏﻴﺒﺔ ﺍﻟﻤﺎﻝ ﻋﻨﻪ‪ ،‬ﺃﺟﻞ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﺃﺣﻀﺮ‬
‫ﺍﻟﺜﻤﻦ‪ ،‬ﻭﺇﻻ ﺑﻄﻠﺖ ﺷﻔﻌﺘﻪ‪ .‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﺇﻥ ﻣﺎﻟﻪ ﻓﻲ ﺑﻠﺪ ﺁﺧﺮ‪،‬‬
‫ﺃﺟﻞ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﻤﻜﻦ ﻭﺻﻮﻝ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺆﺩ ﺇﻟﻰ‬
‫ﺿﺮﺭ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‪ .‬ﻓﺈﻥ ﺃﺩﻯ ﺇﻟﻰ ﺿﺮﺭﻩ‪ ،‬ﺑﻄﻠﺖ ﺷﻔﻌﺘﻪ‪.‬‬
‫ﻭﺇﻥ ﺑﻴﻊ ﺍﻟﺸﺊ ﻧﺴﻴﺌﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺜﻤﻦ ﻛﺬﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻣﻠﻴﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻠﻴﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﻗﺎﻣﺔ ﻛﻔﻴﻞ ﺑﺎﻟﻤﺎﻝ‪ .‬ﻭﻣﺘﻰ‬
‫ﺑﻴﻊ ﺍﻟﺸﺊ ﻧﺴﻴﺌﺔ ﻭﻭﺯﻥ ﺻﺎﺣﺐ ﺍﻟﺸﻔﻌﺔ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﺎﺋﻊ‬
‫ﺑﺎﻟﺨﻴﺎﺭ ﻓﻲ ﻗﺒﻀﻪ ﻭﺗﺄﺧﻴﺮﻩ ﺇﻟﻰ ﻭﻗﺖ ﺣﻠﻮﻝ ﺍﻷﺟﻞ‪ .‬ﻭﻣﺘﻰ ﻋﺮﺽ‬
‫ﺍﻟﺒﺎﺋﻊ ﺍﻟﺸﺊ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺸﻔﻌﺔ ﺑﺜﻤﻦ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﻠﻢ ﻳﺮﺩﻩ‪،‬‬
‫ﻓﺒﺎﻋﻪ ﻣﻦ ﻏﻴﺮﻩ ﺑﺬﻟﻚ ﺍﻟﺜﻤﻦ ﺃﻭ ﺯﺍﺋﺪﺍ ﻋﻠﻴﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﺼﺎﺣﺐ‬
‫ﺍﻟﺸﻔﻌﺔ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻬﺎ‪ .‬ﻭﺇﻥ ﺑﺎﻉ ﺑﺄﻗﻞ ﻣﻦ ﺍﻟﺬﻱ ﻋﺮﺽ ﻋﻠﻴﻪ‪،‬‬
‫ﻛﺎﻥ ﻟﻪ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻬﺎ‪.‬‬
‫ﻭﻻ ﺷﻔﻌﺔ ﻓﻲ ﻫﺒﺔ ﻭﻻ ﻓﻲ ﺇﻗﺮﺍﺭ ﺑﺘﻤﻠﻴﻚ ﻭﻻ ﻣﻌﺎﻭﺿﺔ ﻭﻻ‬
‫ﺻﺪﻗﺔ ﻭﻻ ﻓﻴﻤﺎ ﻳﺠﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻬﺮﺍ ﻟﺰﻭﺟﺘﻪ‪ .‬ﻭﺇﻧﻤﺎ ﺗﺜﺒﺖ‬
‫ﺍﻟﺸﻔﻌﺔ ﻓﻴﻤﺎ ﻳﺒﺎﻉ ﺑﺜﻤﻦ ﻣﻌﻠﻮﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺘﺒﺎﻳﻌﺎﻥ ﻭﺍﻟﺸﻔﻴﻊ ﻓﻲ ﺛﻤﻦ ﺍﻟﻤﻠﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ‬
‫ﻗﻮﻝ ﺍﻟﻤﺒﺘﺎﻉ ﻣﻊ ﻳﻤﻴﻨﻪ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﻭﺍﻟﺸﻔﻌﺔ ﻟﻠﺸﺮﻳﻚ ﻋﻠﻰ ﺍﻟﻤﺒﺘﺎﻉ‪ ،‬ﻭﻳﻜﺘﺐ ﻋﻠﻴﻪ ﺍﻟﺪﺭﻙ ﺑﺎﻟﻤﻠﻚ‪،‬‬
‫ﻭﻳﻜﺘﺐ ﺍﻟﻤﺒﺘﺎﻉ ﻋﻠﻰ ﺑﺎﺋﻌﻪ ﺑﻤﺜﻞ ﺫﻟﻚ‪ .‬ﻭﻻ ﻳﺼﺢ ﺃﻥ ﺗﻮﺭﺙ‬

‫)‪(٤٢٥‬‬
 ‫ﺍﻟﺸﻔﻌﺔ ﻛﻤﺎ ﻳﻮﺭﺙ ﺍﻷﻣﻮﺍﻝ‪.‬‬
‫ﻭﺍﻟﻐﺎﺋﺐ ﺇﺫﺍ ﻗﺪﻡ ﻭﻃﺎﻟﺐ ﺑﺎﻟﺸﻔﻌﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩ ﻣﺜﻞ ﻣﺎ ﻭﺯﻥ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﺍﻟﻤﺒﻴﻊ ﻗﺪ ﻫﻠﻚ ﺑﺂﻓﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﺟﻬﺔ ﻏﻴﺮ ﺟﻬﺔ‬
‫ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﺃﻭ ﻫﻠﻚ ﺑﻌﻀﻪ ﺑﺸﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﻨﻘﺺ‬
‫ﻣﻦ ﺍﻟﺜﻤﻦ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻫﻠﻚ ﻣﻦ ﺍﻟﻤﺒﻴﻊ‪ ،‬ﻭﻟﺰﻣﻪ ﺗﻮﻓﻴﺔ ﺍﻟﺜﻤﻦ ﻋﻠﻰ‬
‫ﺍﻟﻜﻤﺎﻝ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺑﻄﻠﺖ ﺷﻔﻌﺘﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺸﺮﻛﺔ ﻭﺍﻟﻤﻀﺎﺭﺑﺔ‬
‫ﺍﻟﺸﺮﻛﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻓﻲ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻻ ﺗﺼﺢ ﺑﺎﻷﺑﺪﺍﻥ‬
‫ﻭﺍﻷﻋﻤﺎﻝ‪ .‬ﻓﻤﺘﻰ ﺍﺷﺘﺮﻙ ﻧﻔﺴﺎﻥ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﻤﺎ ﺑﻤﺎﻝ‪ ،‬ﺻﺤﺖ‬
‫ﺷﺮﻛﺘﻬﻤﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺭﺃﺱ ﻣﺎﻟﻬﻤﺎ ﺳﻮﺍﺀ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﺑﺢ ﺑﻴﻨﻬﻤﺎ‬
‫ﺑﺎﻟﺴﻮﻳﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺭﺃﺱ ﻣﺎﻟﻬﻤﺎ ﻣﺨﺘﻠﻔﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﺑﺢ ﺑﻴﻨﻬﻤﺎ‬
‫ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺐ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺭﺃﺱ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ‬
‫ﺧﺴﺮﺍ‪ ،‬ﻛﺎﻥ ﺍﻟﺨﺴﺮﺍﻥ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﻤﺎﻝ ﺑﺎﻟﺴﻮﻳﺔ‬
‫ﻭﻣﺘﻰ ﺍﺷﺘﺮﻃﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺘﻮﻟﻲ ﻟﻠﻤﺎﻝ ﻭﺍﻟﻤﺘﺼﺮﻑ ﻓﻴﻪ ﺃﺣﺪﻫﻤﺎ‬
‫ﻟﻢ ﻳﺠﺰ ﻟﻶﺧﺮ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺇﻻ ﺑﺈﺫﻧﻪ‪ .‬ﻭﺇﻥ ﺍﺷﺘﺮﻃﺎ ﺃﻥ ﻳﻜﻮﻧﺎ‬
‫ﺟﻤﻴﻌﺎ ﻣﺘﺼﺮﻓﻴﻦ ﻋﻠﻰ ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻷﺣﺪﻫﻤﺎ ﺍﻟﺘﺼﺮﻑ‬
‫ﻓﻴﻪ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ .‬ﻭﻣﺘﻰ ﺍﺷﺘﺮﻃﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻋﻠﻰ ﺍﻻﺟﺘﻤﺎﻉ ﻭﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻛﺎﻥ ﺗﺼﺮﻓﻬﺎ‬

‫)‪(٤٢٦‬‬
‫ﺻﺤﻴﺤﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﻣﺘﻰ ﺍﺷﺘﺮﻁ ﺃﺣﺪ ﺍﻟﺸﺮﻳﻜﻴﻦ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‬
‫ﺃﻻ ﻳﺒﻴﻊ ﺑﻨﺴﻴﺌﺔ‪ ،‬ﺃﻭ ﻻ ﻳﺤﻤﻞ ﺍﻟﻤﺎﻝ ﺇﻟﻰ ﺑﻠﺪ ﺁﺧﺮ ﻣﻦ ﻏﻴﺮ ﺇﺫﻧﻪ‪،‬‬
‫ﺃﻭ ﻻ ﻳﺸﺘﺮﻱ ﺇﻻ ﻣﺘﺎﻋﺎ ﺑﻌﻴﻨﻪ‪ ،‬ﻓﺨﺎﻟﻔﻪ ﺷﺮﻳﻜﻪ ﻓﻲ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻠﻤﺎﻝ ﺇﻥ ﻫﻠﻚ‪ .‬ﻭﻣﺘﻰ ﺟﻌﻞ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﺒﻴﻊ‬
‫ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﻨﻘﺪ ﻭﺍﻟﻨﺴﻴﺌﺔ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻩ ﻣﺼﻠﺤﺔ ﻟﻬﻤﺎ ﻭﺻﻮﺍﺑﺎ‪ ،‬ﻛﺎﻥ‬
‫ﺟﻤﻴﻊ ﻣﺎ ﻳﻌﻤﻠﻪ ﺻﺤﻴﺤﺎ ﻣﺎﺿﻴﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺣﺼﻞ ﺑﺎﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﺛﻢ ﺃﺭﺍﺩﺍ ﺃﻥ ﻳﺘﻘﺎﺳﻤﺎ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻷﺣﺪﻫﻤﺎ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﺑﻞ ﻟﻪ ﻣﻦ ﺍﻟﻤﺘﺎﻉ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻟﻪ‬
‫ﻣﻦ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺣﺼﻞ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ ﻧﺴﻴﺌﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ‬
‫ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻪ ﻧﻘﺪﺍ‪ ،‬ﻓﺈﻥ ﺭﺿﻲ ﺃﺣﺪﻫﻤﺎ ﺑﺄﻥ ﻳﺄﺧﺬ ﺭﺃﺱ ﻣﺎﻟﻪ‬
‫ﻭﻳﺘﺮﻙ ﺍﻟﺮﺑﺢ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻭﺍﻟﻨﻘﺪ ﻭﺍﻟﻨﺴﻴﺌﺔ‪ ،‬ﻭﺭﺿﻲ ﺻﺎﺣﺒﻪ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ .‬ﻓﺈﻥ ﺗﻘﺎﺳﻤﺎ ﺑﺎﻟﻨﻘﺪ ﻭﺍﻟﻨﺴﻴﺌﺔ‪ ،‬ﻭﺃﺧﺬ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﻟﻨﻘﺪ ﻭﺍﻟﻨﺴﻴﺌﺔ‪ ،‬ﺛﻢ ﻗﺒﺾ‬
‫ﺃﺣﺪﻫﻤﺎ ﻣﺎﻝ ﺍﻟﻨﺴﻴﺌﺔ‪ ،‬ﻭﻭﺻﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﺼﻞ ﺇﻟﻰ ﺍﻵﺧﺮ‪ ،‬ﻛﺎﻥ‬
‫ﻣﻦ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻤﺎﻝ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻘﺎﺳﻢ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺎ ﻫﻠﻚ‬
‫ﻋﻠﻴﻬﻤﺎ ﺟﻤﻴﻌﺎ‪.‬‬
‫ﻭﺍﻟﺸﺮﻛﺔ ﺑﺎﻟﺘﺄﺟﻴﻞ ﺑﺎﻃﻠﺔ‪ .‬ﻭﻣﺘﻰ ﻣﺎﺕ ﺃﺣﺪ ﺍﻟﺸﺮﻳﻜﻴﻦ‪،‬‬
‫ﺑﻄﻠﺖ ﺍﻟﺸﺮﻛﺔ‪ .‬ﻭﻣﺘﻰ ﺍﺷﺘﺮﻙ ﻧﻔﺴﺎﻥ ﻓﻲ ﻋﻤﻞ ﺷﺊ ﻣﻦ ﺃﺷﻴﺎﺀ ﻣﻦ‬
‫ﺻﻨﺎﻋﺔ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻟﻢ ﻳﻨﻌﻘﺪ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺸﺮﻛﺔ‪ .‬ﻭﻛﺎﻥ ﻟﻜﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﺃﺟﺮ ﻣﺎ ﻳﻌﻤﻠﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺘﺴﺎﻭﻳﻴﻦ ﻓﻲ ﺍﻟﻌﻤﻞ‪ ،‬ﺗﺴﺎﻭﻳﺎ ﻓﻲ‬

‫)‪(٤٢٧‬‬
 ‫ﺍﻷﺟﺮﺓ‪ .‬ﻭﺇﻥ ﺗﻔﺎﺿﻼ‪ ،‬ﻛﺎﻧﺖ ﺃﺟﺮﺗﻬﻤﺎ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻋﻤﻠﻬﻤﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻋﻄﻰ ﺍﻹﻧﺴﺎﻥ ﻏﻴﺮﻩ ﻣﺎﻻ‪ ،‬ﻭﺟﻌﻞ ﺑﻌﻀﻪ ﺩﻳﻨﺎ ﻋﻠﻴﻪ‪،‬‬
‫ﺛﻢ ﺗﻌﺎﻗﺪﺍ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ ،‬ﻭﺻﺤﺖ ﺍﻟﺸﺮﻛﺔ‪ .‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﺠﻌﻠﻪ ﺩﻳﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻋﻄﺎﻩ ﺍﻟﻤﺎﻝ ﻟﻴﻀﺎﺭﺏ ﻟﻪ ﺑﻪ‪ ،‬ﻛﺎﻥ ﻟﻠﻤﻀﺎﺭﺏ‬
‫ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺑﺢ ﻟﺼﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻭﺍﻟﺨﺴﺮﺍﻥ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ‬
‫ﺭﻭﻱ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻟﻠﻤﻀﺎﺭﺏ ﻣﻦ ﺍﻟﺮﺑﺢ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻭﻗﻊ ﺍﻟﺸﺮﻁ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﻧﺼﻒ ﺃﻭ ﺭﺑﻊ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺧﺴﺮﺍﻧﺎ ﻓﻌﻠﻰ‬
‫ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﻣﺘﻰ ﺗﻌﺪﻯ ﺍﻟﻤﻀﺎﺭﺏ ﻣﺎ ﺭﺳﻤﻪ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ ،‬ﻣﺜﻞ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺃﻣﺮﻩ ﺃﻥ ﻳﺼﻴﺮ ﺇﻟﻰ ﺑﻠﺪ ﺑﻌﻴﻨﻪ ﻓﻤﻀﻰ ﺇﻟﻰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺒﻼﺩ‪،‬‬
‫ﺃﻣﺮﻩ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﺘﺎﻋﺎ ﺑﻌﻴﻨﻪ ﻓﺎﺷﺘﺮﻯ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﺃﻣﺮﻩ ﺃﻥ ﻳﺒﻴﻊ‬
‫ﻧﻘﺪﺍ ﻓﺒﺎﻉ ﻧﺴﻴﺌﺔ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻠﻤﺎﻝ‪ :‬ﺇﻥ ﺧﺴﺮ ﻛﺎﻥ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺇﻥ ﺭﺑﺢ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻭﻗﻊ ﺍﻟﺸﺮﻁ ﻋﻠﻴﻪ‪ .‬ﻭﻣﺘﻰ ﺟﻌﻞ‬
‫ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺍﻷﻣﺮ ﺇﻟﻰ ﺍﻟﻤﻀﺎﺭﺏ ﻓﻴﻤﺎ ﻳﺒﻴﻊ ﻭﻳﺸﺘﺮﻱ ﻭﻳﺴﺎﻓﺮ ﺑﻪ‬
‫ﻭﻳﺒﻴﻊ ﺑﺎﻟﻨﻘﺪ ﻭﺍﻟﻨﺴﻴﺌﺔ‪ ،‬ﻛﺎﻥ ﺟﻤﻴﻊ ﻣﺎ ﻳﻌﻤﻠﻪ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻠﺰﻣﻪ ﺿﻤﺎﻥ ﻣﺎ ﻫﻠﻚ ﻣﻦ ﺍﻟﻤﺘﺎﻉ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻋﻄﻰ ﺍﻹﻧﺴﺎﻥ ﻏﻴﺮﻩ ﺛﻮﺑﺎ ﺃﻭ ﻣﺘﺎﻋﺎ‪ ،‬ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺒﻴﻊ‪:‬‬
‫ﻓﺈﻥ ﺭﺑﺢ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻧﻘﺺ ﺛﻤﻨﻪ ﻋﻤﺎ ﺍﺷﺘﺮﺍﻩ ﻟﻢ ﻳﻠﺰﻣﻪ‬
‫ﺷﺊ‪ ،‬ﺛﻢ ﺑﺎﻉ‪ ،‬ﻓﺨﺴﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻛﺎﻥ ﻟﻪ ﺃﺟﺮﺓ‬
‫ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﺭﺑﺢ‪ ،‬ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺑﻴﻦ ﺃﻥ ﻳﻌﻄﻴﻪ‬

‫)‪(٤٢٨‬‬
 ‫ﻣﺎ ﻭﺍﻓﻘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻴﻦ ﺃﻥ ﻳﻌﻄﻴﻪ ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺧﺘﻠﻒ ﺍﻟﺸﺮﻳﻜﺎﻥ ﺃﻭ ﺍﻟﻤﻀﺎﺭﺏ ﻭﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻓﻲ ﺷﺊ‬
‫ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ‪ ،‬ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻣﺜﻞ ﺍﻟﺪﻋﺎﻭﻱ ﻓﻲ ﺳﺎﺋﺮ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫ﻭﻟﻴﺲ ﻷﺣﺪ ﺍﻟﺸﺮﻳﻜﻴﻦ ﻣﻘﺎﺳﻤﺔ ﺷﺮﻳﻜﻪ ﻋﻠﻰ ﻭﺟﻪ ﻳﻀﺮ ﺑﻪ‪،‬‬
‫ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻣﺘﺎﻉ ﺃﻭ ﺳﻠﻌﺔ ﺃﻭ ﻋﻘﺎﺭ ﺇﻥ ﻗﺴﻤﺖ ﻫﻠﻜﺖ‬
‫ﻣﺜﻞ ﺍﻟﺤﻤﺎﻣﺎﺕ ﻭﺍﻷﺭﺣﻴﺔ ﺃﻭ ﺍﻟﺤﻴﻮﺍﻥ ﻭﺍﻟﺮﻗﻴﻖ ﺃﻭ ﺍﻟﺴﻠﻊ ﺍﻟﻤﺜﻤﻨﺔ‬
‫ﻣﻦ ﺍﻟﻸﻟﺊ ﻭﺍﻟﺪﺭﺭ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ .‬ﻓﻤﺘﻰ ﻃﺎﻟﺒﻪ ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﻣﺘﻌﺪﻳﺎ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻡ ﺻﺎﺣﺒﻪ ﺃﺟﺎﺑﺘﻪ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﺗﺒﺎﻉ ﺍﻟﺴﻠﻌﺔ ﺑﻤﺎ ﺗﺴﻮﻯ‪ ،‬ﻭﻳﺘﻘﺎﺳﻢ ﺑﺎﻟﺜﻤﻦ‪ ،‬ﺃﻭ ﺗﻘﻮﻡ‪ ،‬ﻭﻳﺄﺧﺬ‬
‫ﺃﺣﺪﻫﻤﺎ ﺑﻤﺎ ﻗﻮﻡ‪ ،‬ﻭﻳﺆﺩﻱ ﺇﻟﻰ ﺻﺎﺣﺒﻪ ﻣﺎ ﻳﺼﻴﺒﻪ‪.‬‬
‫ﻭﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻣﺘﻰ ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎﻟﻪ ﻣﻦ ﻣﻀﺎﺭﺑﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻠﻤﻀﺎﺭﺏ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻠﻴﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ‬
‫ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪.‬‬
‫ﻭﺇﻥ ﺍﺷﺘﺮﻯ ﺍﻟﻤﻀﺎﺭﺏ ﺑﺎﻟﻤﺎﻝ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﺼﺎﺣﺐ ﺍﻟﻤﺎﻝ‬
‫ﻣﻄﺎﻟﺒﺘﻪ ﺑﺎﻟﻤﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺍﺷﺘﺮﻯ ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻭﻧﻘﺪ ﻣﻦ ﻋﻨﺪﻩ‬
‫ﺍﻟﺜﻤﻦ ﻋﻠﻰ ﻣﻦ ﺿﺎﺭﺑﻪ‪ ،‬ﻟﻢ ﻳﻠﺰﻡ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﻣﺎﻝ ﺍﻟﻤﻀﺎﺭﺏ‪ :‬ﻓﺈﻥ ﺭﺑﺢ‪ ،‬ﻛﺎﻥ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺧﺴﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻣﺸﺎﺭﻛﺔ ﺳﺎﺋﺮ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻏﻴﺮﻫﻢ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻣﻀﺎﺭﺑﺘﻬﻢ ﻭﻣﺨﺎﻟﻄﺘﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪.‬‬

‫)‪(٤٢٩‬‬
 ‫ﻭﻣﺘﻰ ﻋﺜﺮ ﺃﺣﺪ ﺍﻟﺸﺮﻳﻜﻴﻦ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺑﺨﻴﺎﻧﺔ‪ ،‬ﻓﻼ ﻳﺪﺧﻞ‬
‫ﻫﻮ ﻓﻲ ﻣﺜﻠﻬﺎ ﺍﻗﺘﺼﺎﺻﺎ ﻣﻨﻪ‪ ،‬ﺑﻞ ﻳﻘﺴﻤﻪ ﺍﻟﺸﺮﻛﺔ ﺇﻥ ﺷﺎﺀ‪ .‬ﻭﻣﺘﻰ‬
‫ﺿﻤﻦ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺍﻟﻤﻀﺎﺭﺏ ﺭﺃﺱ ﺍﻟﻤﺎﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﻦ‬
‫ﺍﻟﺮﺑﺢ ﺷﺊ‪ ،‬ﻭﻛﺎﻥ ﻟﻠﻤﻀﺎﺭﺏ ﺩﻭﻧﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺨﺴﺮﺍﻥ ﻳﻜﻮﻥ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﻣﺘﻰ ﺍﺷﺘﺮﻯ ﺍﻟﻤﻀﺎﺭﺏ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻓﻜﺎﻥ ﺃﺑﺎﻩ ﺃﻭ ﻭﻟﺪﻩ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﻘﻮﻡ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﺛﻤﻨﻪ ﻋﻠﻰ ﻣﺎ ﺍﺷﺘﺮﺍﻩ‪ ،‬ﺍﻧﻌﺘﻖ ﻣﻨﻪ ﺑﺤﺴﺎﺏ‬
‫ﻣﺎ ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺮﺑﺢ‪ ،‬ﻭﻳﺴﺘﺴﻌﻰ ﻓﻴﻤﺎ ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﻤﺎﻝ ﻟﺼﺎﺣﺐ ﺍﻟﻤﺎﻝ‪،‬‬
‫ﻭﺇﻥ ﻧﻘﺺ ﻋﻨﻪ ﺃﻭ ﻛﺎﻥ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻤﺎﻝ‪ ،‬ﺑﻘﻲ ﺭﻗﺎ ﻛﻤﺎ ﻛﺎﻥ‪.‬‬
‫ﻭﻣﻦ ﺃﻋﻄﻰ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻟﻰ ﻏﻴﺮﻩ ﻣﻀﺎﺭﺑﺔ‪ ،‬ﻓﺈﻥ ﺭﺑﺢ‪ ،‬ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ‬
‫ﻋﻠﻰ ﻣﺎ ﻳﺘﻔﻘﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺧﺴﺮ‪ ،‬ﻛﺎﻥ ﺿﻤﺎﻧﻪ ﻋﻠﻰ ﻣﻦ ﺃﻋﻄﻰ‬
‫ﺍﻟﻤﺎﻝ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﻀﺎﺭﺏ ﺃﻥ ﻳﺸﺘﺮﻱ ﺟﺎﺭﻳﺔ ﻳﻄﺄﻫﺎ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﺄﺫﻥ ﻟﻪ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻓﻲ ﺫﻟﻚ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﻤﻀﺎﺭﺏ ﻓﻲ ﺳﻔﺮﻩ ﻣﻦ ﺍﻟﻤﺆﻧﺔ ﻭﺍﻟﻨﻔﻘﺔ ﻣﻦ ﻏﻴﺮ‬
‫ﺇﺳﺮﺍﻑ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ .‬ﻓﺈﺫﺍ ﻭﺭﺩ ﺇﻟﻰ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻓﻴﻪ‬
‫ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﻧﻔﻘﺘﻪ ﻣﻦ ﻧﺼﻴﺒﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﺎﻝ ﺩﻳﻨﺎ; ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺠﻌﻠﻪ‬
‫ﺷﺮﻛﺔ ﺃﻭ ﻣﻀﺎﺭﺑﺔ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻘﺒﻀﻪ‪ ،‬ﺛﻢ ﻳﻌﻄﻴﻪ ﺇﻳﺎﻩ ﺇﻥ ﺷﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺃﻣﻮﺍﻝ ﻟﻠﻨﺎﺱ ﻣﻀﺎﺭﺑﺔ‪ ،‬ﻓﻤﺎﺕ; ﻓﺈﻥ ﻋﻴﻦ ﻣﺎ‬
‫ﻋﻨﺪﻩ ﺃﻧﻪ ﻟﺒﻌﻀﻬﻢ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻋﻴﻦ ﻓﻲ ﻭﺻﻴﺘﻪ; ﻭﺇﻥ ﻟﻢ ﻳﻌﻴﻦ‪،‬‬
‫ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ ﻋﻠﻰ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺭﺅﻭﺱ ﺍﻷﻣﻮﺍﻝ‪.‬‬

‫)‪(٤٣٠‬‬
 ‫ﺑﺎﺏ ﺍﻟﺮﻫﻮﻥ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻻﻧﺴﺎﻥ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﺎﻝ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺴﺘﻮﺛﻖ ﻣﻦ‬
‫ﻣﺎﻟﻪ ﺑﺄﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﺭﻫﻨﺎ‪ .‬ﻭﻻ ﻳﺪﺧﻞ ﺍﻟﺸﺊ ﻓﻲ ﺃﻥ ﻳﻜﻮﻥ ﺭﻫﻨﺎ‬
‫ﺇﻻ ﺑﻌﺪ ﻗﺒﺾ ﺍﻟﻤﺮﺗﻬﻦ ﻟﻪ ﻭﺗﻤﻜﻨﻪ ﻣﻨﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﺮﻫﻦ ﺃﻛﺜﺮ ﻗﻴﻤﺔ ﻣﻦ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺃﻗﻞ ﺛﻤﻨﺎ ﻣﻨﻪ‪ .‬ﻭﻣﺘﻰ ﻫﻠﻚ ﺍﻟﺮﻫﻦ ﻣﻦ ﻋﻨﺪ ﺍﻟﻤﺮﺗﻬﻦ ﻣﻦ ﻏﻴﺮ‬
‫ﺗﻔﺮﻳﻂ ﻣﻦ ﺟﻬﺘﻪ; ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﺑﺎﻟﻤﺎﻝ ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﺿﻴﺎﻉ ﺍﻟﺮﻫﻦ ﻣﻦ ﻣﺎﻝ ﺍﻟﺮﺍﻫﻦ ﺩﻭﻥ ﺍﻟﻤﺮﺗﻬﻦ‪ .‬ﻭﻣﺘﻰ ﻫﻠﻚ ﺑﺘﻔﺮﻳﻂ‬
‫ﻣﻦ ﺟﻬﺘﻪ ﺃﻭ ﺗﻀﻴﻴﻊ ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﺜﻤﻦ ﺍﻟﺮﻫﻦ ﻓﻲ ﻭﻗﺖ‬
‫ﻫﻼﻛﻪ ﻭ ﺗﺮﺍﺩ ﺍﻟﻔﻀﻞ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺛﻤﻦ ﺍﻟﺮﻫﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ; ﻗﺎﺻﻪ ﺑﻤﺎ ﻟﻪ‪ ،‬ﻭﺭﺩ ﻋﻠﻴﻪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﺇﻥ ﻧﻘﺺ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ ﺃﻥ ﻳﻮﻓﻴﻪ ﺗﻤﺎﻡ ﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻥ ﺗﺴﺎﻭﻯ ﺍﻟﺮﻫﻦ‬
‫ﻭﺍﻟﻤﺎﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻷﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺳﺒﻴﻞ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺧﺘﻠﻒ ﺍﻟﺮﺍﻫﻦ ﻭﺍﻟﻤﺮﺗﻬﻦ ﻓﻲ ﺗﻀﻴﻴﻊ ﺍﻟﺮﻫﻦ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ‬
‫ﻗﻮﻝ ﺍﻟﻤﺮﺗﻬﻦ ﻣﻊ ﻳﻤﻴﻨﻪ ﺑﺎﻟﻠﻪ‪ .‬ﻓﺈﻥ ﺃﻗﺎﻡ ﺍﻟﺮﺍﻫﻦ ﺑﻴﻨﺔ ﺃﻥ ﺍﻟﻤﺮﺗﻬﻦ‬
‫ﺿﻴﻌﻪ ﺃﻭ ﻓﺮﻁ ﻓﻴﻪ; ﻟﺰﻣﻪ ﺿﻤﺎﻧﻪ‪ ،‬ﻭﻟﻢ ﻳﻘﻨﻊ ﻣﻨﻪ ﺑﺎﻟﻴﻤﻴﻦ‪ .‬ﻭﺇﻥ‬
‫ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﻗﻴﻤﺔ ﺍﻟﺮﻫﻦ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺮﻫﻦ ﻣﻊ‬
‫ﻳﻤﻴﻨﻪ ﺑﺎﻟﻠﻪ ﺑﻘﻴﻤﺘﻪ ﻳﻮﻡ ﻫﻠﻚ ﺩﻭﻥ ﻳﻮﻡ ﺭﻫﻦ ﺍﻟﺮﻫﻦ‪ .‬ﻓﺈﻥ‬
‫ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﻣﻘﺪﺍﺭ ﻣﺎ ﻋﻠﻰ ﺍﻟﺮﻫﻦ ﻣﻦ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺮﺗﻬﻦ ﺍﻟﺒﻴﻨﺔ‪.‬‬

‫)‪(٤٣١‬‬
 ‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺑﻴﻨﺔ‪ ،‬ﻓﻌﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺮﻫﻦ ﺍﻟﻴﻤﻴﻦ‪ .‬ﻭﻗﺪ‬
‫ﺭﻭﻱ‪ :‬ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺮﺗﻬﻦ ﻣﻊ ﻳﻤﻴﻨﻪ‪ ،‬ﻷﻧﻪ ﺃﻣﻴﻨﻪ‪ .‬ﻭﺍﻟﺒﻴﻨﺔ‬
‫ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ ﻣﺎ ﻟﻢ ﻳﺴﺘﻐﺮﻕ ﺍﻟﺮﻫﻦ ﺛﻤﻨﻪ‪ .‬ﻭﻣﺘﻰ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﻣﺘﺎﻉ‪،‬‬
‫ﻓﻘﺎﻝ ﺍﻟﺬﻱ ﻋﻨﺪﻩ‪ :‬ﺇﻧﻪ ﺭﻫﻦ‪ ،‬ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ‪ :‬ﺇﻧﻪ ﻭﺩﻳﻌﺔ;‬
‫ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ ﻣﻊ ﻳﻤﻴﻨﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ ﻟﻜﻮﻧﻪ‬
‫ﺭﻫﻨﺎ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ ﺭﻫﻦ ﻋﻨﺪﻩ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﻣﻦ ﻋﻨﺪﻩ‬
‫ﻣﻊ ﻳﻤﻴﻨﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺄﺗﻲ ﺻﺎﺣﺒﻪ ﺑﺒﻴﻨﺔ ﺃﻧﻪ ﻭﺩﻳﻌﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﻫﻦ ﻣﻤﺎ ﻟﻪ ﻏﻠﺔ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﺩﺍﺭﺍ ﺃﻭ ﺃﺭﺿﺎ;‬
‫ﻛﺎﻧﺖ ﺍﻟﻐﻠﺔ ﻭﺍﻷﺟﺮﺓ ﻟﺼﺎﺣﺐ ﺍﻟﺮﻫﻦ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺮﺗﻬﻦ ﺃﻥ ﻳﻘﺎﺻﻪ‬
‫ﺑﺬﻟﻚ ﻣﻦ ﻣﺎﻟﻪ ﻋﻠﻴﻪ‪ .‬ﻭﻣﺘﻰ ﺟﻌﻞ ﺻﺎﺣﺐ ﺍﻟﺮﻫﻦ ﺍﻟﻤﺮﺗﻬﻦ ﻓﻲ ﺣﻞ‬
‫ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺍﻟﺮﻫﻦ; ﻛﺎﻥ ﺫﻟﻚ ﺣﻼﻻ ﻟﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺩﺍﺭﺍ ﺃﻭ ﺿﻴﺎﻋﺎ ﺃﻭ ﺣﻴﻮﺍﻧﺎ ﺃﻭ ﻣﺘﺎﻋﺎ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﺠﻌﻠﻪ‬
‫ﻣﻦ ﺫﻟﻚ ﻓﻲ ﺣﻞ‪ ،‬ﻭﺗﺼﺮﻑ ﻓﻴﻪ; ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻪ ﻭﻟﻤﺎ ﻳﺤﺪﺙ ﻓﻴﻪ‬
‫ﻣﻦ ﺍﻟﺤﻮﺍﺩﺙ‪ .‬ﻭﻣﺘﻰ ﺳﻜﻦ ﺍﻟﺪﺍﺭ ﻭﺯﺭﻉ ﺍﻷﺭﺽ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﺟﺮﺓ‬
‫ﺍﻟﻤﺜﻞ ﻟﻠﺪﺍﺭ ﻭﻃﺴﻖ ﺍﻷﺭﺽ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺮﺗﻬﻦ ﺃﻥ ﻳﺒﻴﻊ ﺍﻟﺮﻫﻦ‬
‫ﺇﻻ ﺑﺈﺫﻥ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺈﻥ ﻏﺎﺏ ﻋﻨﻪ; ﺻﺒﺮ ﻋﻠﻴﻪ ﺇﻟﻰ ﺃﻥ ﻳﺠﺊ‪ ،‬ﺃﻭ‬
‫ﻳﺄﺫﻥ ﻟﻪ ﻓﻲ ﺑﻴﻌﻪ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺷﺮﻁ ﺍﻟﻤﺮﺗﻬﻦ ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ ﺃﻧﻪ ﺇﺫﺍ ﺣﻞ ﺃﺟﻞ ﻣﺎﻟﻪ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻭﻛﻴﻼ ﻟﻪ ﻓﻲ ﺑﻴﻊ ﺍﻟﺮﻫﻦ ﻭﺃﺧﺬ ﻣﺎﻟﻪ ﻣﻦ ﺟﻤﻠﺘﻪ;‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ .‬ﻓﺈﺫﺍ ﺣﻞ ﺍﻷﺟﻞ‪ ،‬ﻭﻟﻢ ﻳﻮﻓﻪ ﺍﻟﻤﺎﻝ; ﺑﺎﻉ ﺍﻟﺮﻫﻦ‪:‬‬

‫)‪(٤٣٢‬‬
 ‫ﻓﺈﻥ ﻓﻀﻞ ﻣﻨﻪ ﺷﺊ‪ ،‬ﺭﺩﻩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ; ﻭﺇﻥ ﻧﻘﺺ‪ ،‬ﻃﺎﻟﺒﻪ ﺑﻪ‬
‫ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ; ﻭﺇﻥ ﺗﺴﺎﻭﻳﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻻ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﺭﻫﻦ ﻭﻻ ﻳﺪﺭﻱ ﻟﻤﻦ ﻫﻮ‪ ،‬ﺻﺒﺮ ﺇﻟﻰ‬
‫ﺃﻥ ﻳﺠﺊ ﺻﺎﺣﺒﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺊ; ﺑﺎﻋﻪ‪ ،‬ﻭﺃﺧﺬ ﻣﺎﻟﻪ‪،‬‬
‫ﻭﺗﺼﺪﻕ ﻋﻨﻪ ﺑﺎﻟﺒﺎﻗﻲ‪ .‬ﻭﺇﺫﺍ ﻣﺎﺕ ﻣﻦ ﻋﻨﺪﻩ ﺍﻟﺮﻫﻦ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ‬
‫ﺍﻟﻮﺭﺛﺔ ﺍﻟﺮﻫﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻛﺴﺒﻴﻞ ﻣﺎﻟﻪ‪ .‬ﻓﺈﻥ ﻋﻠﻤﻮﻩ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺭﺩﻩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻭﺃﺧﺬ ﻣﺎ ﻋﻠﻴﻪ ﻣﻨﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺍﻫﻦ ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻴﻤﺎ ﺭﻫﻨﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺮﻫﻦ‬
‫ﺩﺍﺭﺍ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺴﻜﻨﻬﺎ ﻭﻻ ﺃﻥ ﻳﺒﻴﻌﻬﺎ ﻭﻻ ﺃﻥ ﻳﻮﺍﺟﺮﻫﺎ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺃﺭﺿﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺯﺭﺍﻋﺘﻬﺎ ﻭﻻ ﺑﻴﻌﻬﺎ ﻭﻻ ﺇﺟﺎﺭﺗﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻣﻤﻠﻮﻛﺎ ﺃﻭ ﺟﺎﺭﻳﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻭﻻ ﻭﻃﺊ ﺍﻟﺠﺎﺭﻳﺔ‪ .‬ﻓﺈﻥ‬
‫ﻭﻃﺌﻬﺎ; ﻛﺎﻥ ﻣﺨﻄﻴﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺑﻔﻌﻠﻪ ﺯﺍﻧﻴﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺑﺎﻉ ﺍﻟﺮﻫﻦ ﺃﻭ ﺗﺼﺪﻕ ﺑﻪ ﺃﻭ ﻭﻫﺒﻪ ﺃﻭ ﺁﺟﺮﻩ ﺃﻭ ﻋﺎﺭﺿﻪ‬
‫ﻣﻦ ﻏﻴﺮ ﻋﻠﻢ ﺍﻟﻤﺮﺗﻬﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﻃﻼ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻋﺘﻖ ﺍﻟﻤﻤﻠﻮﻙ‬
‫ﺃﻭ ﺩﺑﺮﻩ ﺃﻭ ﻛﺎﺗﺒﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﻃﻼ‪ .‬ﻓﺈﻥ ﺃﻣﻀﻰ ﺍﻟﻤﺮﺗﻬﻦ ﻣﺎ ﻓﻌﻠﻪ‬
‫ﺍﻟﺮﺍﻫﻦ; ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻠﻤﺮﺗﻬﻦ ﺭﺟﻮﻉ ﻓﻴﻬﺎ‬
‫ﺃﻣﻀﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺍﻧﺴﺎﻥ ﺭﻫﻮﻥ ﺟﻤﺎﻋﺔ‪ ،‬ﻓﻬﻠﻚ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﺑﻘﻲ‬
‫ﺍﻟﺒﻌﺾ; ﻛﺎﻥ ﻣﺎﻟﻪ ﻓﻴﻤﺎ ﺑﻘﻲ‪ .‬ﻓﺈﻥ ﻫﻠﻚ ﺍﻟﻜﻞ‪ ،‬ﻛﺎﻥ ﻣﺎﻟﻪ ﻓﻲ ﺫﻣﺔ‬
‫ﺍﻟﺮﺍﻫﻦ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻋﻦ ﺗﻔﺮﻳﻂ ﻣﻨﻪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻣﻦ‬

‫)‪(٤٣٣‬‬
 ‫ﻋﻨﺪﻩ ﺍﻟﺮﻫﻦ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺸﺘﺮﻳﻪ ﻣﻦ ﺍﻟﺮﺍﻫﻦ ﺑﻘﻴﻤﺘﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺭﻫﻦ ﺍﻹﻧﺴﺎﻥ ﺣﻴﻮﺍﻧﺎ ﺣﺎﻣﻼ‪ ،‬ﻛﺎﻥ ﺣﻤﻠﻪ ﺧﺎﺭﺟﺎ ﻋﻦ‬
‫ﺍﻟﺮﻫﻦ‪ .‬ﻓﺈﻥ ﺣﻤﻞ ﻓﻲ ﺣﺎﻝ ﺍﻻﺭﺗﻬﺎﻥ‪ ،‬ﻛﺎﻥ ﻣﻊ ﺃﻣﻪ ﻛﻬﻴﺄﺗﻬﺎ ﺭﻫﻨﺎ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻷﺭﺽ ﺇﺫﺍ ﺭﻫﻨﺖ ﻭﻫﻲ ﻣﺰﺭﻭﻋﺔ ﻛﺬﻟﻚ‪ .‬ﻓﺈﻥ ﺍﻟﺰﺭﻉ ﻳﻜﻮﻥ‬
‫ﺧﺎﺭﺟﺎ ﻋﻦ ﺍﻟﺮﻫﻦ‪ .‬ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﻟﺸﺠﺮﺓ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻟﺜﻤﺮﺓ‪،‬‬
‫ﻓﺈﻥ ﺛﻤﺮﻫﺎ ﻳﻜﻮﻥ ﺧﺎﺭﺟﺎ ﻋﻦ ﺍﻟﺮﻫﻦ‪ .‬ﻭﺇﻥ ﺣﻤﻠﺖ ﺍﻟﺸﺠﺮﺓ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﻻﺭﺗﻬﺎﻥ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺭﻫﻨﺎ ﻣﺜﻞ ﺍﻟﺸﺠﺮﺓ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺮﻫﻦ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻫﻮ ﻣﺸﺎﻉ ﻏﻴﺮ ﻣﻘﺴﻮﻡ‪ .‬ﻭﺇﺫﺍ‬
‫ﺭﻫﻦ ﻣﺎ ﻳﻤﻠﻚ ﻭﻣﺎ ﻻ ﻳﻤﻠﻚ ﻋﻠﻰ ﻣﺎﻝ ﻣﻌﻠﻮﻡ; ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻻﺯﻣﺎ ﻋﻠﻰ‬
‫ﻣﺎ ﻳﻤﻠﻜﻪ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻡ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻤﻠﻚ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﺭﻫﻦ ﺑﺸﺊ ﻣﺨﺼﻮﺹ‪ ،‬ﻓﻤﺎﺕ ﺍﻟﺮﺍﻫﻦ‬
‫ﻭﻋﻠﻴﻪ ﺩﻳﻦ ﻟﻐﻴﺮﻩ ﻣﻦ ﺍﻟﻐﺮﻣﺎﺀ; ﻟﻢ ﻳﻜﻦ ﻷﺣﺪ ﻣﻦ ﺍﻟﻐﺮﻣﺎﺀ ﺃﻥ ﻳﻄﺎﻟﺒﻪ‬
‫ﺑﺎﻟﺮﻫﻦ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺴﺘﻮﻓﻲ ﺍﻟﻤﺮﺗﻬﻦ ﻣﺎﻟﻪ ﻋﻠﻰ ﺍﻟﺮﻫﻦ‪ .‬ﻓﺈﻥ ﻓﻀﻞ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺷﺊ ﺭﺩ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ‪ .‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻟﺒﺎﻗﻲ ﺍﻟﻐﺮﻣﺎﺀ‪ .‬ﻭﻗﺪ ﺭﻭﻱ‪:‬‬
‫ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﻊ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺪﻳﺎﻥ ﺳﻮﺍﺀ ﻳﺘﺤﺎﺻﻮﻥ ﺑﺎﻟﺮﻫﻦ‪ .‬ﻭﺍﻷﻭﻝ‬
‫ﺃﺣﻮﻁ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ ﻣﺎﻝ ﻏﻴﺮ ﻫﺬﺍ ﺍﻟﺮﻫﻦ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻪ ﺃﻥ ﻳﺠﻌﻠﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﻫﻦ‪ .‬ﻭﻣﺘﻰ ﻣﺎﺕ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺮﺗﻬﻦ ﻓﻲ‬
‫ﻏﻴﺮ ﻣﺎ ﻟﻪ ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ ﻣﻊ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺪﻳﺎﻥ ﺳﻮﺍﺀ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺍﻫﻦ‬
‫ﻟﻠﻤﺮﺗﻬﻦ‪ :‬ﺑﻊ ﺍﻟﺮﻫﻦ ﻗﺒﻞ ﺣﻠﻮﻝ ﺍﻷﺟﻞ‪ ،‬ﻓﺒﺎﻋﻪ; ﻟﻢ ﻳﻜﻦ ﻟﻪ‬
‫ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻲ ﺍﻟﻤﺎﻝ ﺇﻻ ﺑﻌﺪ ﺣﻠﻮﻝ ﺃﺟﻞ ﻣﺎﻟﻪ‪ .‬ﻓﺈﻥ ﺃﺫﻥ ﻟﻪ ﺻﺎﺣﺐ‬

‫)‪(٤٣٤‬‬
 ‫ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺳﺎﺋﻐﺎ ﻟﻪ ﺣﻼﻻ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﻫﻦ ﺩﺍﺑﺔ ﻓﺮﻛﺒﻬﺎ ﺍﻟﻤﺮﺗﻬﻦ‪ ،‬ﻛﺎﻧﺖ ﻧﻔﻘﺘﻬﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﺷﺎﺓ ﻭﺷﺮﺏ ﻟﺒﻨﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻬﺎ‪ .‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﻋﻨﺪ ﺍﻧﺴﺎﻥ ﺩﺍﺑﺔ ﺃﻭ ﺣﻴﻮﺍﻥ ﺭﻫﻨﺎ‪ ،‬ﻓﺈﻥ ﻧﻔﻘﺘﻬﺎ‪ .‬ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ‬
‫ﺩﻭﻥ ﺍﻟﻤﺮﺗﻬﻦ‪ .‬ﻭﺇﻥ ﺃﻧﻔﻖ ﺍﻟﻤﺮﺗﻬﻦ ﻋﻠﻴﻬﺎ; ﻛﺎﻥ ﻟﻪ ﺭﻛﻮﺑﻬﺎ ﻭﺍﻻﻧﺘﻔﺎﻉ‬
‫ﺑﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ ﺑﻤﺎ ﺃﻧﻔﻖ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﻧﻔﺴﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﺃﺣﺪﻫﻤﺎ‪ :‬ﻟﻲ ﻋﻨﺪﻙ ﺩﺭﺍﻫﻢ ﺩﻳﻦ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪ :‬ﻫﻲ ﻭﺩﻳﻌﺔ ﻋﻨﺪﻱ; ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‬
‫ﻣﻊ ﻳﻤﻴﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺭﻫﻦ‪ ،‬ﻓﻤﺎﺕ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺧﺎﻑ ﺇﻥ ﺃﻗﺮ ﺑﻪ ﻃﻮﻟﺐ‬
‫ﺑﻪ ﻭﻟﻢ ﻳﻌﻂ ﻣﺎﻟﻪ; ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻟﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺮﺩ‬
‫ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﻭﺭﺛﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻭﺃﻗﺮ ﺃﻥ ﻋﻨﺪﻩ ﺭﻫﻨﺎ; ﻛﺎﻧﺖ‬
‫ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ ﺃﻧﻪ ﺭﻫﻦ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺑﻴﻨﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ‬
‫ﺍﻟﻴﻤﻴﻦ‪ :‬ﺃﻧﻬﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻟﻪ ﻋﻠﻴﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩ‬
‫ﺍﻟﺮﻫﻦ ﺍﻟﺬﻱ ﺃﻗﺮ ﺑﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻮﺩﻳﻌﺔ ﻭﺍﻟﻌﺎﺭﻳﺔ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺍﻧﺴﺎﻥ ﻭﺩﻳﻌﺔ‪ ،‬ﻭﻃﻠﺒﻬﺎ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺘﻤﻜﻦ‬
‫ﻣﻦ ﺭﺩﻫﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻲ ﺭﺩﻫﺎ ﻭﻻ ﻋﻠﻰ ﻏﻴﺮﻩ ﺿﺮﺭ ﻻ ﻳﻤﻜﻦ ﺗﻼﻓﻴﻪ‬
‫ﻣﻦ ﺍﻟﺨﻮﻑ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻭﻋﻠﻰ ﺍﻟﻤﺎﻝ; ﻭﺟﺐ ﻋﻠﻴﻪ ﺭﺩﻫﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬

‫)‪(٤٣٥‬‬
‫ﺍﻟﻤﻮﺩﻉ ﻛﺎﻓﺮﺍ ﺃﻭ ﻣﺴﻠﻤﺎ ﺃﻭ ﻣﺆﻣﻨﺎ ﺃﻭ ﻓﺎﺳﻘﺎ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﻤﻮﺩﻉ ﻇﺎﻟﻤﺎ‪ ،‬ﻭﻣﺎ ﺃﻭﺩﻋﻪ ﻳﻜﻮﻥ ﻣﻐﺼﻮﺑﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻠﻤﻮﺩﻉ ﺭﺩﻩ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺨﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻣﺎﻟﻪ ﺃﻭ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩﻫﺎ ﺇﻟﻰ ﺃﺭﺑﺎﺑﻬﺎ ﺇﻥ ﻋﺮﻓﻬﻢ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻌﺮﻓﻬﻢ‬
‫ﻋﺮﻓﻬﺎ ﺣﻮﻻ ﻛﻤﺎ ﻳﻌﺮﻑ ﺍﻟﻠﻘﻄﺔ‪ .‬ﻓﺈﻥ ﺟﺎﺀ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﺇﻻ ﺗﺼﺪﻕ‬
‫ﺑﻬﺎ ﻋﻨﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻃﺎﻟﺐ ﺻﺎﺣﺐ ﺍﻟﻮﺩﻳﻌﺔ ﺍﻟﻈﺎﻟﻢ ﺍﻟﻤﻮﺩﻉ ﺑﺮﺩﻫﺎ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻃﺎﻟﺒﻪ ﺑﺎﻟﻴﻤﻴﻦ; ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺤﻠﻒ‪ :‬ﺃﻥ ﻟﻴﺲ ﻟﻪ ﻋﻨﺪﻩ ﺷﺊ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻠﺰﻣﻪ ﺇﺛﻢ ﻭﻻ ﻛﻔﺎﺭﺓ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻣﺎﺕ ﺍﻟﻤﻮﺩﻉ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺭﺩﻫﺎ‬
‫ﻋﻠﻰ ﻭﺭﺛﺘﻪ‪ .‬ﻭﻟﻪ ﺃﻥ ﻳﺤﻠﻒ ﺃﻥ ﺃﺑﺎﻫﻢ ﻣﺎ ﺃﻭﺩﻋﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﻳﻮﺻﻞ‬
‫ﺍﻟﻮﺩﻳﻌﺔ ﺇﻟﻰ ﺻﺎﺣﺒﻬﺎ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺍﻟﻤﻐﺼﻮﺏ ﻣﺨﺘﻠﻄﺎ ﺑﻐﻴﺮﻩ ﻣﻦ‬
‫ﻣﺎﻝ ﺍﻟﻤﻮﺩﻉ; ﻟﻢ ﻳﺠﺰ ﻟﻠﻤﻮﺩﻉ ﻣﻨﻌﻪ ﻣﻦ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺭﺩﻫﺎ ﻋﻠﻴﻪ ﺑﺄﺟﻤﻌﻬﺎ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺘﻤﻴﺰ ﻟﻪ ﺍﻟﻤﻐﺼﻮﺏ ﻣﻦ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﺍﻟﻤﻮﺩﻉ ﻣﺆﺗﻤﻦ ﻋﻠﻰ ﺍﻟﻮﺩﻳﻌﺔ‪ ،‬ﻭﻗﻮﻟﻪ ﻣﻘﺒﻮﻝ ﻓﻴﻬﺎ‪ .‬ﻓﺈﻥ ﺿﺎﻋﺖ‬
‫ﺍﻟﻮﺩﻳﻌﺔ; ﻟﻢ ﻳﻠﺰﻣﻪ ﺷﺊ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻓﺮﻁ ﻓﻲ ﺣﻔﻈﻬﺎ ﺃﻭ‬
‫ﺗﻌﺪﻯ ﻓﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺿﻤﺎﻧﻬﺎ‪ .‬ﻭﻻ ﻳﻤﻴﻦ‬
‫ﻋﻠﻰ ﺍﻟﻤﻮﺩﻉ‪ ،‬ﺑﻞ ﻗﻮﻟﻪ ﻣﻘﺒﻮﻝ‪ .‬ﻓﺈﻥ ﺍﺩﻋﻰ ﺍﻟﻤﺴﺘﻮﺩﻉ ﺃﻥ ﺍﻟﻤﻮﺩﻉ‪،‬‬
‫ﻗﺪ ﻓﺮﻁ ﺃﻭ ﺿﻴﻊ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺑﻴﻨﺔ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻰ ﺍﻟﻤﻮﺩﻉ ﺍﻟﻴﻤﻴﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﻧﻔﺴﺎﻥ ﻓﻲ ﻣﺎﻝ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺍﻟﻤﺎﻝ‪ :‬ﺇﻧﻪ‬

‫)‪(٤٣٦‬‬
 ‫ﻭﺩﻳﻌﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ; ﺇﻧﻪ ﺩﻳﻦ ﻋﻠﻴﻚ; ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ‬
‫ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺍﻟﻤﺎﻝ ﺍﻟﺒﻴﻨﺔ‪ :‬ﺃﻧﻪ ﻭﺩﻳﻌﺔ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻜﻦ ﻟﻪ ﺑﻴﻨﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺭﺩ ﺍﻟﻤﺎﻝ‪ .‬ﻓﺈﻥ ﻫﻠﻚ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ‪.‬‬
‫ﻓﺈﻥ ﻃﺎﻟﺐ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺑﺎﻟﻴﻤﻴﻦ‪ :‬ﺃﻧﻪ ﻟﻢ ﻳﻮﺩﻋﻪ ﺫﻟﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﻟﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺗﺼﺮﻑ ﺍﻟﻤﻮﺩﻉ ﻓﻲ ﺍﻟﻮﺩﻳﻌﺔ; ﻛﺎﻥ ﻣﺘﻌﺪﻳﺎ‪ ،‬ﻭﺿﻤﻦ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺭﺩ ﻣﺜﻠﻬﺎ ﺇﻟﻰ ﺍﻟﻤﻜﺎﻥ ﻣﻦ ﻏﻴﺮ ﻋﻠﻢ ﺻﺎﺣﺒﻬﺎ; ﻟﻢ ﺗﺒﺮﺃ ﺑﺬﻟﻚ ﺫﻣﺘﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺮﺩﻫﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺃﻭ ﻳﺠﻌﻠﻬﺎ ﻋﻨﺪﻩ‬
‫ﻭﺩﻳﻌﺔ ﻣﻦ ﺍﻟﺮﺃﺱ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻤﻮﺩﻉ ﻟﻠﻤﻮﺩﻉ‪ :‬ﺍﺗﺮﻙ ﻫﺬﻩ ﺍﻟﻮﺩﻳﻌﺔ‬
‫ﻓﻲ ﻣﻮﺿﻊ ﺑﻌﻴﻨﻪ‪ ،‬ﻓﺘﺮﻛﻬﺎ ﻓﻴﻪ‪ ،‬ﺛﻢ ﻫﻠﻜﺖ; ﻛﺎﻧﺖ ﻣﻦ ﻣﺎﻝ‬
‫ﺍﻟﻤﺴﺘﻮﺩﻉ‪ .‬ﻓﺈﻥ ﻧﻘﻠﻬﺎ ﻣﻦ ﻣﻮﺿﻌﻬﺎ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻤﻮﺿﻊ ﻣﻦ ﻏﻴﺮ‬
‫ﺧﻮﻑ ﻭﻻ ﻣﻀﺮﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻬﺎ‪ .‬ﻭﻣﺘﻰ ﻗﺎﻝ ﻟﻪ‪ :‬ﺍﺣﻔﻆ‬
‫ﻫﺬﻩ ﺍﻟﻮﺩﻳﻌﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﻔﻈﻬﺎ ﻛﻤﺎ ﻳﺤﻔﻆ ﻣﺎﻝ ﻧﻔﺴﻪ‪ .‬ﻓﺈﻥ‬
‫ﻧﻘﻞ ﻣﺎﻟﻪ‪ ،‬ﻧﻘﻠﻬﺎ ﻣﻌﻪ‪ .‬ﻓﺈﻥ ﻫﻠﻜﺖ ﻓﻲ ﺣﺎﻝ ﺍﻟﻨﻘﻠﻪ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻣﺎ‬
‫ﻭﺻﻔﻨﺎﻩ; ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﺠﻌﻠﻬﺎ ﻣﻊ ﻣﺎﻟﻪ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺤﻔﻈﻬﺎ ﻛﺤﻔﻈﻪ ﻣﻠﻜﻪ; ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻬﺎ‪ .‬ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻮﺩﻉ‬
‫ﻭﺍﻟﻤﻮﺩﻉ ﻓﻲ ﻗﻴﻤﺔ ﺍﻟﻮﺩﻳﻌﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺻﺎﺣﺒﻬﺎ ﻣﻊ ﻳﻤﻴﻨﻪ ﺑﺎﻟﻠﻪ‬
‫ﺗﻌﺎﻟﻰ‪.‬‬
‫ﻭﻣﺘﻰ ﺗﺼﺮﻑ ﺍﻟﻤﻮﺩﻉ ﻓﻲ ﺍﻟﻮﺩﻳﻌﺔ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻬﺎ ﺣﺴﺐ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺈﻥ ﺭﺑﺢ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﺑﺢ ﻟﺼﺎﺣﺐ ﺍﻟﻮﺩﻳﻌﺔ‪ .‬ﻭﺇﻥ ﺧﺴﺮ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻰ ﺍﻟﻤﻮﺩﻉ‪ .‬ﻭﻣﺘﻰ ﻣﺎﺕ ﺍﻟﻤﺴﺘﻮﺩﻉ‪ ،‬ﻭﺟﺐ ﺭﺩ ﺍﻟﻮﺩﻳﻌﺔ ﺇﻟﻰ ﻭﺭﺛﺘﻪ‪.‬‬

‫)‪(٤٣٧‬‬
 ‫ﻓﺈﻥ ﻛﺎﻥ ﻭﺍﺣﺪﺍ ﺳﻠﻤﻬﺎ ﺇﻟﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ; ﻟﻢ ﻳﺴﻠﻤﻬﺎ ﺇﻻ‬
‫ﺇﻟﻰ ﺟﻤﺎﻋﺘﻬﻢ‪ ،‬ﺃﻭ ﺇﻟﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ‬
‫ﻳﻌﻄﻲ ﻛﻞ ﺫﻱ ﺣﻖ ﺣﻘﻪ‪ .‬ﻓﺈﻥ ﺳﻠﻤﻬﺎ ﺇﻟﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺑﻐﻴﺮ ﺭﺿﺎ‬
‫ﺍﻟﺒﺎﻗﻴﻦ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﺤﺼﺔ ﺍﻟﺒﺎﻗﻴﻦ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻭﺍﻟﻌﺎﺭﻳﺔ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﻣﻨﻬﺎ ﺗﻜﻮﻥ ﻣﻀﻤﻮﻧﺔ ﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ‪ :‬ﺍﺷﺘﺮﻁ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺸﺘﺮﻁ‪ .‬ﻭﻫﻮ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ‪.‬‬
‫ﻭﻳﻠﺤﻖ ﺑﺬﻟﻚ ﻣﻦ ﺍﺳﺘﻌﺎﺭ ﻣﻦ ﻏﻴﺮﻩ ﻣﺎﻻ ﻳﻤﻠﻜﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺿﺎﻣﻨﺎ‬
‫ﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺸﺘﺮﻁ ﻟﻠﻤﻌﻴﺮ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻤﻌﻴﺮ ﺿﺎﻣﻨﺎ ﻟﺼﺎﺣﺐ ﺍﻟﺸﺊ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﻻ ﻳﻜﻮﻥ ﺍﻟﻤﺴﺘﻌﻴﺮ ﺿﺎﻣﻨﺎ ﺇﻻ ﺃﻥ ﻳﺸﺘﺮﻁ‬
‫ﺍﻟﻤﻌﻴﺮ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﻋﻠﻴﻪ ﺿﻤﺎﻧﻪ‪ ،‬ﺿﻤﻨﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﺸﺮﻁ; ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺇﺫﺍ ﻫﻠﻚ ﺿﻤﺎﻧﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻔﺮﻁ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ‬
‫ﻳﺘﻌﺪﻯ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺿﻤﺎﻧﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺴﺘﻌﻴﺮ ﻭﺍﻟﻤﻌﻴﺮ ﻓﻲ ﻗﻴﻤﺔ ﺍﻟﻌﺎﺭﻳﺔ; ﻛﺎﻥ ﺍﻟﻘﻮﻝ‬
‫ﻗﻮﻝ ﺻﺎﺣﺒﻬﺎ ﻣﻊ ﻳﻤﻴﻨﻪ‪ .‬ﻓﺈﻥ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﻟﺘﻔﺮﻳﻂ ﻭﺍﻟﺘﻀﻴﻴﻊ; ﻛﺎﻥ‬
‫ﻋﻠﻰ ﺍﻟﻤﻌﻴﺮ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻥ ﺍﻟﺬﻱ ﺍﺳﺘﻌﺎﺭ‪ ،‬ﻓﺮﻁ ﺃﻭ ﺿﻴﻊ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻣﻌﻪ ﺑﻴﻨﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻌﻴﺮ ﺍﻟﻴﻤﻴﻦ‪ .‬ﻭﻣﻦ ﺍﺳﺘﻌﺎﺭ ﺷﻴﺌﺎ ﻭﺭﻫﻨﻪ; ﻛﺎﻥ‬
‫ﻟﺼﺎﺣﺒﻪ ﺃﻥ ﻳﺄﺧﺬﻩ ﻣﻦ ﻋﻨﺪ ﺍﻟﻤﺮﺗﻬﻦ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﻨﻌﻪ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﻋﻠﻰ ﺍﻟﺮﺍﻫﻦ ﺑﻤﺎ ﻟﻪ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻤﺎﻝ‪.‬‬

‫)‪(٤٣٨‬‬
 ‫ﺑﺎﺏ ﺍﻟﻤﺰﺍﺭﻋﺔ ﻭﺍﻟﻤﺴﺎﻗﺎﺓ‬
‫ﻻ ﺑﺄﺱ ﺑﺎﻟﻤﺰﺍﺭﻋﺔ ﺑﺎﻟﺜﻠﺚ ﺃﻭ ﺍﻟﺮﺑﻊ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ‬
‫ﻳﺰﺍﺭﻉ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ‬
‫ﺑﻤﺤﻈﻮﺭ‪ .‬ﻓﺈﻥ ﺯﺍﺭﻉ ﺑﺸﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺠﻌﻠﻪ ﻣﻦ ﻏﻴﺮ ﻣﺎ ﻳﺨﺮﺝ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻷﺭﺽ ﻣﻤﺎ ﻳﺰﺭﻋﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﺑﻞ ﻳﺠﻌﻞ ﺫﻟﻚ ﻓﻲ ﺫﻣﺔ‬
‫ﺍﻟﻤﺰﺍﺭﻉ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻮﺍﺟﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻷﺭﺽ ﺑﺎﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ‪.‬‬
‫ﻓﺈﻥ ﺯﺍﺭﻉ ﺍﻷﺭﺽ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺰﺍﺭﻉ ﻳﺘﻮﻟﻰ ﺯﺭﺍﻋﺘﻬﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻟﻐﻴﺮﻩ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺷﺮﻁ ﻋﻠﻴﻪ ﺃﻥ ﻳﺰﺭﻉ ﺷﻴﺌﺎ‬
‫ﺑﻌﻴﻨﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺧﻼﻓﻪ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺎﺭﻙ ﺍﻟﻤﺰﺍﺭﻉ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻜﻦ ﻟﺼﺎﺣﺐ ﺍﻷﺭﺽ ﺧﻼﻓﻪ‪.‬‬
‫ﻭﻣﻦ ﺁﺟﺮ ﻏﻴﺮﻩ ﺃﺭﺿﺎ‪ ،‬ﻛﺎﻥ ﻟﻠﻤﺴﺘﺄﺟﺮ ﺃﻥ ﻳﻘﻴﻢ ﻓﻲ ﺍﻷﺭﺽ‬
‫ﻣﻦ ﻳﻨﻮﺏ ﻋﻨﻪ ﻭﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ‪ .‬ﻭﻣﻦ ﺍﺳﺘﺄﺟﺮ ﺃﺭﺿﺎ ﺑﺎﻟﻨﺼﻒ ﺃﻭ‬
‫ﺍﻟﺜﻠﺚ ﺃﻭ ﺍﻟﺮﺑﻊ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻮﺟﺮﻫﺎ ﻏﻴﺮﻩ ﺑﺄﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻭﺃﻗﻞ‪.‬‬
‫ﻭﺇﻥ ﺍﺳﺘﺄﺟﺮﻫﺎ ﺑﺎﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ; ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﻮﺟﺮﻫﺎ ﺑﺄﻛﺜﺮ‬
‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺤﺪﺙ ﻓﻴﻬﺎ ﺣﺪﺛﺎ ﻣﻦ ﺣﻔﺮ ﻧﻬﺮ ﺃﻭ ﻛﺮﻱ ﺳﺎﻗﻴﺔ‬
‫ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪ .‬ﻭﻣﺘﻰ ﺍﺳﺘﺄﺟﺮﻫﺎ ﺑﺎﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﻮﺟﺮﻫﺎ ﺑﺎﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ ﺑﻤﺎ ﺷﺎﺀ‪.‬‬
‫ﻭﺍﻟﻤﺰﺍﺭﻉ ﺇﺫﺍ ﺷﺮﻁ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﺷﺮﻃﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﻤﺎ‬
‫ﺟﻤﻴﻌﺎ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﻟﻤﺰﺍﺭﻉ ﺟﻤﻴﻊ‬

‫)‪(٤٣٩‬‬
‫ﻣﺆﻭﻧﺔ ﺍﻷﺭﺽ ﻣﻦ ﻋﻤﺎﺭﺓ ﻭﺑﺬﺭ ﻭﻛﺮﻱ ﻧﻬﺮ ﻭﺣﻔﺮ ﺳﺎﻗﻴﺔ; ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﺬﻟﻚ ﺃﺟﻤﻊ‪ ،‬ﺛﻢ ﺍﻟﻤﻘﺎﺳﻤﺔ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺷﺮﻁ ﺍﻟﻤﺰﺍﺭﻉ ﺃﻥ ﻳﺄﺧﺬ ﺑﺬﺭﻩ ﻗﺒﻞ ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﻜﻦ ﺷﺮﻁ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﺬﺭ ﻋﻠﻴﻪ ﻋﻠﻰ ﻣﺎ ﺷﺮﻁ‪ .‬ﻭﺇﻥ ﺷﺮﻁ ﺃﻳﻀﺎ ﻋﻠﻴﻪ‬
‫ﺧﺮﺍﺝ ﺍﻷﺭﺽ ﻭﻣﺆﻭﻧﺔ ﺍﻟﺴﻠﻄﺎﻥ; ﻛﺎﻥ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﺩﻭﻥ ﺻﺎﺣﺐ‬
‫ﺍﻷﺭﺽ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻗﺪﺭﺍ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﺛﻢ ﺯﺍﺩ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ ﺍﻟﻤﺆﻭﻧﺔ; ﻛﺎﻧﺖ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﺩﻭﻥ ﺍﻟﻤﺰﺍﺭﻉ‬
‫ﻭﻣﺘﻰ ﺷﺮﻁ ﺍﻟﻤﺰﺍﺭﻉ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﺟﻤﻴﻊ ﺍﻟﻤﺆﻭﻧﺔ ﻣﻦ ﺍﻟﺒﺬﺭ‬
‫ﻭﻛﺮﻱ ﺍﻟﻨﻬﺮ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻦ ﺟﻬﺘﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻬﺎ ﻭﺑﺰﺭﺍﻋﺘﻬﺎ‬
‫ﻭﻋﻤﺎﺭﺗﻬﺎ; ﻛﺎﻥ ﺫﻟﻚ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻪ ﺷﺊ ﻣﻦ ﻣﺆﻭﻧﺔ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﻭﻻ ﺧﺮﺍﺝ ﺍﻷﺭﺽ ﻭﻻ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻪ ﺍﻟﻤﻘﺎﺳﻤﺔ ﻋﻠﻰ ﻣﺎ ﻳﻘﻊ‬
‫ﺍﻟﺸﺮﻁ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﺳﺘﺄﺟﺮ ﺃﻳﻀﺎ ﻣﺪﺓ ﻣﻌﻠﻮﻣﺔ; ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﺎﻝ ﺍﻹﺟﺎﺭﺓ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﻟﻪ ﺍﻟﻤﺪﺓ ﺍﻟﻤﻌﻠﻮﻣﺔ‪ ،‬ﺳﻮﺍﺀ ﺯﺭﻉ ﻓﻴﻬﺎ ﺃﻭ ﻟﻢ ﻳﺰﺭﻉ‪ .‬ﻓﺈﻥ ﻣﻨﻌﻪ‬
‫ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ‪ ،‬ﺛﻢ ﺍﻧﻘﻀﺖ ﺍﻟﻤﺪﺓ; ﻟﻢ ﻳﻜﻦ‬
‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﺘﻰ ﻣﻨﻌﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﻇﺎﻟﻢ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ‬
‫ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﺷﺊ‪ .‬ﻓﺈﻥ ﻏﺮﻗﺖ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻢ ﻳﺘﻤﻜﻦ ﺍﻟﻤﺴﺘﺄﺟﺮ‬
‫ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ; ﻟﻢ ﻳﻠﺰﻣﻪ ﺷﺊ ﻣﻦ ﻣﺎﻝ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺗﺼﺮﻑ ﻓﻴﻬﺎ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻤﺪﺓ‪ ،‬ﻓﻴﻠﺰﻣﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﺗﺼﺮﻑ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬

‫)‪(٤٤٠‬‬
 ‫ﻭﻻ ﺗﺼﺢ ﺍﻟﻤﺰﺍﺭﻋﺔ ﻭﻻ ﺍﻹﺟﺎﺭﺓ ﺇﻻ ﺑﺄﺟﻞ ﻣﻌﻠﻮﻡ‪ .‬ﻓﻤﺘﻰ ﻟﻢ‬
‫ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻷﺟﻞ‪ ،‬ﻛﺎﻧﺖ ﺑﺎﻃﻠﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﺼﺮﻑ ﻓﻴﻬﺎ‬
‫ﺍﻟﻤﺴﺘﺄﺟﺮ‪ ،‬ﻭﺃﻧﻔﻖ ﻓﻴﻬﺎ; ﻛﺎﻥ ﻟﻪ ﻣﺎ ﺃﻧﻔﻖ‪ ،‬ﻭﻟﺼﺎﺣﺐ ﺍﻷﺭﺽ‬
‫ﻣﺎ ﻳﺨﺮﺝ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻠﻤﺰﺍﺭﻉ ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺫﻛﺮ ﺍﻷﺟﻞ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﺃﺧﺬ ﺃﺭﺽ ﺍﻹﻧﺴﺎﻥ ﻏﺼﺒﺎ‪ ،‬ﻓﺰﺭﻋﻬﺎ‪ ،‬ﺃﻭ ﻋﻤﺮﻫﺎ ﻭﺑﻨﻰ‬
‫ﻓﻴﻬﺎ ﺑﻐﻴﺮ ﺇﺫﻧﻪ; ﻛﺎﻥ ﻟﺼﺎﺣﺐ ﺍﻷﺭﺽ ﻗﻠﻊ ﻣﺎ ﺯﺭﻉ ﻓﻴﻬﺎ ﻭﺑﻨﻰ‪،‬‬
‫ﻭﺃﺧﺬ ﺃﺭﺿﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻐﺎﺻﺐ ﺯﺭﻉ‪ ،‬ﻭﺑﻠﻐﺖ ﺍﻟﻐﻠﺔ; ﻛﺎﻧﺖ‬
‫ﺍﻟﻐﻠﺔ ﻟﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﺼﺎﺣﺐ ﺍﻷﺭﺽ ﻃﺴﻖ ﺍﻷﺭﺽ‪ .‬ﻭﺇﺫﺍ ﺍﻛﺘﺮﻯ‬
‫ﺍﻧﺴﺎﻥ ﺩﺍﺭﺍ ﻟﻴﺴﻜﻨﻬﺎ‪ ،‬ﻭﻓﻴﻬﺎ ﺑﺴﺘﺎﻥ‪ ،‬ﻓﺰﺭﻉ ﻓﻴﻬﺎ ﺯﺭﻋﺎ‪ ،‬ﻭﻏﺮﺱ‬
‫ﺷﺠﺮﺍ; ﻓﺈﻥ ﻛﺎﻥ ﻓﻌﻞ ﺫﻟﻚ ﺑﺈﺫﻥ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ‪ ،‬ﺛﻢ ﺃﺭﺍﺩ ﺍﻟﺘﺤﻮﻝ‬
‫ﻋﻨﻬﺎ; ﻭﺟﺐ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ﺃﻥ ﻳﻘﻮﻡ ﺟﻤﻴﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺰﺭﻉ‬
‫ﺃﻭ ﺍﻟﻨﺨﻞ‪ ،‬ﻭﻳﻌﻄﻲ ﺛﻤﻨﻪ ﻟﻠﺰﺍﺭﻉ ﻭﺍﻟﻐﺎﺭﺱ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﺳﺘﺄﺫﻥ‬
‫ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻗﻠﻌﻪ ﻭﺇﻋﻄﺎﺅﻩ ﺇﻳﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺍﺳﺘﺄﺟﺮ ﺃﺭﺿﺎ‪ ،‬ﻓﺒﺎﻉ ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﺃﺭﺿﻪ; ﻟﻢ ﺗﺒﻄﻞ‬
‫ﺑﺬﻟﻚ ﺇﺟﺎﺭﺗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﺑﺤﻀﺮﺓ ﺍﻟﻤﺴﺘﺄﺟﺮ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺒﻴﻊ‬
‫ﺻﺤﻴﺤﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻠﺰﻡ ﺍﻟﻤﺸﺘﺮﻱ ﺃﻥ ﻳﺼﺒﺮ ﺇﻟﻰ ﻭﻗﺖ ﺍﻧﻘﻀﺎﺀ‬
‫ﻣﺪﺓ ﺍﻹﺟﺎﺭﺓ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﺍﻟﻤﺸﺘﺮﻱ; ﻟﻢ ﺗﺒﻄﻞ ﺃﻳﻀﺎ ﺑﻤﻮﺗﻪ ﺍﻹﺟﺎﺭﺓ‪،‬‬
‫ﻭﻭﺟﺐ ﻋﻠﻰ ﻭﺭﺛﺘﻪ ﺍﻟﺼﺒﺮ ﺇﻟﻰ ﺃﻥ ﻳﻨﻘﻀﻲ ﺯﻣﺎﻥ ﺍﻹﺟﺎﺭﺓ‪ .‬ﻭﻣﺘﻰ ﻣﺎﺕ‬
‫ﺍﻟﻤﺴﺘﺄﺟﺮ ﺃﻭ ﺍﻟﻤﺆﺟﺮ; ﺑﻄﻠﺖ ﺍﻹﺟﺎﺭﺓ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺍﻧﻘﻄﻌﺖ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬

‫)‪(٤٤١‬‬
 ‫ﻭﻣﺎﻝ ﺍﻹﺟﺎﺭﺓ ﻻﺯﻡ ﻟﻠﻤﺴﺘﺄﺟﺮ‪ ،‬ﻭﺇﻥ ﻫﻠﻜﺖ ﺍﻟﻐﻠﺔ ﺑﺎﻵﻓﺎﺕ‬
‫ﺍﻟﺴﻤﺎﻭﻳﺔ‪ .‬ﻭﻣﻦ ﺯﺍﺭﻉ ﺃﺭﺿﺎ ﻋﻠﻰ ﺛﻠﺚ ﺃﻭ ﺭﺑﻊ ﻭﺑﻠﻐﺖ ﺍﻟﻐﻠﺔ‪ ،‬ﺟﺎﺯ‬
‫ﻟﺼﺎﺣﺐ ﺍﻷﺭﺽ ﺃﻥ ﻳﺨﺮﺹ ﻋﻠﻴﻪ ﺍﻟﻐﻠﺔ ﺛﻤﺮﺓ ﻛﺎﻧﺖ ﺃﻭ ﻏﻴﺮﻫﺎ‪.‬‬
‫ﻓﺈﻥ ﺭﺿﻲ ﺍﻟﻤﺰﺍﺭﻉ ﺑﻤﺎ ﺧﺮﺹ; ﺃﺧﺬﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺼﺔ ﺻﺎﺣﺐ‬
‫ﺍﻷﺭﺽ‪ ،‬ﺳﻮﺍﺀ ﻧﻘﺺ ﺍﻟﺨﺮﺹ ﺃﻭ ﺯﺍﺩ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻓﺈﻥ‬
‫ﻫﻠﻜﺖ ﺍﻟﻐﻠﺔ ﺑﻌﺪ ﺍﻟﺨﺮﺹ ﺑﺂﻓﺔ ﺳﻤﺎﻭﻳﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻟﻠﻤﺰﺍﺭﻉ‬
‫ﺷﺊ‪.‬‬
‫ﻭﺍﻟﻤﺴﺎﻗﺎﺓ ﻓﻲ ﺍﻟﻨﺨﻞ ﻭﺍﻟﺸﺠﺮ ﻭﺍﻟﻜﺮﻡ ﺟﺎﺋﺰﺓ ﺑﺎﻟﻨﺼﻒ ﻭﺍﻟﺜﻠﺚ‬
‫ﻭﺍﻟﺮﺑﻊ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻟﻤﺆﻭﻧﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻗﻲ ﺩﻭﻥ ﺻﺎﺣﺐ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻣﺘﻰ ﺳﺎﻗﻰ ﺻﺎﺣﺐ ﺍﻟﻨﺨﻞ ﻭﺍﻟﺸﺠﺮ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﻣﺎﻟﻪ ﻣﻦ‬
‫ﺍﻟﻘﺴﻤﺔ; ﻛﺎﻧﺖ ﺍﻟﻤﺴﺎﻗﺎﺓ ﺑﺎﻃﻠﺔ‪ ،‬ﻭﻛﺎﻥ ﻟﺼﺎﺣﺐ ﺍﻟﻨﺨﻞ ﻭﺍﻟﺸﺠﺮ‬
‫ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺜﻤﺮﺓ ﻭﻋﻠﻴﻪ ﻟﻠﻤﺴﺎﻗﻲ ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ ﻣﻦ ﻏﻴﺮ‬
‫ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﺼﺎﺣﺐ ﺍﻷﺭﺽ ﺃﻥ ﻳﺸﺘﺮﻁ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻗﻲ ﻣﻊ ﺍﻟﻤﻘﺎﺳﻤﺔ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻗﻲ‪ ،‬ﺃﻭ ﺷﺮﻁ‬
‫ﻟﻪ; ﻭﺟﺐ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻮﻓﺎﺀ ﺑﻤﺎ ﺷﺮﻃﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﻬﻠﻚ ﺍﻟﺜﻤﺮﺓ‬
‫ﺑﺂﻓﺔ ﺳﻤﺎﻭﻳﺔ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺣﻴﻨﺌﺬ ﺷﺊ ﻣﻤﺎ ﺷﺮﻁ ﻋﻠﻴﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺧﺮﺍﺝ ﺍﻟﺜﻤﺮﺓ ﻋﻠﻰ ﺭﺏ ﺍﻷﺭﺽ ﺩﻭﻥ ﺍﻟﻤﺴﺎﻗﻲ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺸﺮﻁ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻗﻲ‪ ،‬ﻓﻴﻠﺰﻣﻪ ﺣﻴﻨﺌﺬ ﺍﻟﺨﺮﻭﺝ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﺧﺬ ﺃﺭﺿﺎ ﻣﻴﺘﺔ ﻓﺄﺣﻴﺎﻫﺎ; ﻛﺎﻧﺖ ﻟﻪ‪ ،‬ﻭﻫﻮ ﺃﻭﻟﻰ‬

‫)‪(٤٤٢‬‬
 ‫ﺑﺎﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻌﺮﻑ ﻟﻬﺎ ﺭﺏ‪ ،‬ﻭﻛﺎﻥ ﻟﻠﺴﻠﻄﺎﻥ ﻃﺴﻖ‬
‫ﺍﻷﺭﺽ‪ .‬ﻭﺇﻥ ﻋﺮﻑ ﻟﻬﺎ ﺭﺏ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺧﺮﺍﺝ ﺍﻷﺭﺽ ﻭﻃﺴﻘﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺷﺮﻁ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﺃﻧﻪ ﻳﺤﻴﻴﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﺭﺗﻔﺎﻋﻬﺎ‬
‫ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺛﻢ ﻳﺴﻠﻤﻬﺎ ﺇﻟﻴﻪ; ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﻥ ﺷﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﻣﺆﻭﻧﺔ ﻣﺎ ﻋﻠﻴﻪ ﻟﻠﺴﻠﻄﺎﻥ;‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ ،‬ﻭﻟﺼﺎﺣﺐ ﺍﻷﺭﺽ ﺃﻥ ﻳﺄﺧﺬﻫﺎ ﻣﻨﻪ ﺃﻱ ﻭﻗﺖ‬
‫ﺷﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﺍﺳﺘﺄﺟﺮ ﺃﺭﺿﺎ ﺑﺸﺊ ﻣﻌﻠﻮﻡ; ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺆﺟﺮ ﺑﻌﻀﻬﺎ‬
‫ﺑﺄﻛﺜﺮ ﺫﻟﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻳﺘﺼﺮﻑ ﻫﻮ ﺑﻤﺎ ﻳﺒﻘﻰ ﻓﻲ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﻥ ﺍﺷﺘﺮﻯ ﻣﺮﺍﻋﻲ; ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺒﻴﻊ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﺑﺄﻛﺜﺮ ﻣﺎﻟﻪ‪،‬‬
‫ﻭﻳﺮﻋﻰ ﻫﻮ ﺑﺎﻟﺒﺎﻗﻲ ﻣﺎ ﻳﺒﻘﻰ ﻣﻨﻬﺎ‪ .‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺒﻴﻊ ﺑﻤﺜﻞ ﻣﺎ ﺍﺷﺘﺮﻯ‬
‫ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻪ‪ ،‬ﻭﻳﺮﻋﻰ ﻣﻌﻬﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺤﺪﺙ ﻓﻴﻪ ﺣﺪﺛﺎ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﺃﻳﻀﺎ ﺑﺮﺿﺎ ﺻﺎﺣﺐ ﺍﻷﺭﺽ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺮﺽ ﺑﺒﻴﻌﻪ ﻣﻦ ﺳﻮﺍﻩ;‬
‫ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﻪ ﺃﻥ ﻳﺮﻋﺎﻩ ﺑﻨﻔﺴﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻹﺟﺎﺭﺍﺕ‬
‫ﺍﻹﺟﺎﺭﺓ ﻻ ﺗﻨﻌﻘﺪ ﺇﻻ ﺑﺄﺟﻞ ﻣﻌﻠﻮﻡ ﻭﻣﺎﻝ ﻣﻌﻠﻮﻡ‪ .‬ﻭﻣﺘﻰ ﻟﻢ‬
‫ﻳﺬﻛﺮ ﺍﻷﺟﻞ ﻭﻻ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻧﺖ ﺍﻹﺟﺎﺭﺓ ﺑﺎﻃﻠﺔ‪ .‬ﻭﺇﻥ ﺫﻛﺮ ﺍﻷﺟﻞ‬
‫ﻭﻟﻢ ﻳﺬﻛﺮ ﻣﺎﻝ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻟﻢ ﺗﻨﻌﻘﺪ ﺍﻹﺟﺎﺭﺓ‪ .‬ﻭﻣﺘﻰ ﺫﻛﺮﻫﻤﺎ;‬
‫ﻛﺎﻧﺖ ﺍﻹﺟﺎﺭﺓ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﻤﺴﺘﺄﺟﺮ ﺍﻟﻤﺎﻝ ﺇﻟﻰ ﺍﻟﻤﺪﺓ ﺍﻟﻤﺬﻛﻮﺭﺓ‪،‬‬

‫)‪(٤٤٣‬‬
 ‫ﻭﻛﺎﻥ ﺍﻟﻤﺆﺟﺮ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ ﺷﺎﺀ ﻃﺎﻟﺒﻪ ﺑﻪ ﺃﺟﻤﻊ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﺇﻥ‬
‫ﺷﺎﺀ ﺃﺧﺮﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺸﺮﻁ ﺍﻟﻤﺴﺘﺄﺟﺮ ﺃﻥ ﻳﻌﻄﻴﻪ ﺍﻟﻤﺎﻝ‬
‫ﻋﻨﺪ ﺍﻧﻘﻀﺎﺀ ﻣﺪﺓ ﺍﻹﺟﺎﺭﺓ ﺃﻭ ﻓﻲ ﻧﺠﻮﻡ ﻣﺨﺼﻮﺻﺔ‪ ،‬ﻓﻴﻠﺰﻣﻪ‬
‫ﺣﻴﻨﺌﺬ ﺑﺤﺴﺐ ﻣﺎ ﺷﺮﻁ‪ .‬ﻭﺍﻟﻤﻮﺕ ﻳﺒﻄﻞ ﺍﻹﺟﺎﺭﺓ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺍﻟﺒﻴﻊ ﻻ ﻳﺒﻄﻠﻬﺎ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ .‬ﻭﺇﺟﺎﺭﺓ ﺍﻟﻤﺸﺎﻉ‬
‫ﺟﺎﺋﺰﺓ ﻣﺜﻞ ﺇﺟﺎﺭﺓ ﺍﻟﻤﻘﺴﻮﻡ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺳﺘﺄﺟﺮ ﺍﻹﻧﺴﺎﻥ ﺩﺍﺭﺍ ﺃﻭ ﻣﺴﻜﻨﺎ ﻣﺸﺎﻫﺮﺓ ﺑﺄﻥ ﻳﻘﻮﻝ‪:‬‬
‫ﻛﻞ ﺷﻬﺮ ﺑﻜﺬﺍ ﻭﻛﺬﺍ; ﻟﻢ ﺗﻨﻌﻘﺪ ﺍﻹﺟﺎﺭﺓ ﺇﻻ ﻋﻠﻰ ﺷﻬﺮ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﻛﺎﻥ ﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ ﻳﻠﺰﻣﻪ ﻓﻴﻪ ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ‪.‬‬
‫ﻭﻣﺘﻰ ﻟﻢ ﻳﻤﻜﻦ ﺍﻟﻤﺆﺟﺮ ﺍﻟﻤﺴﺘﺄﺟﺮ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺍﻟﻤﻠﻚ‪،‬‬
‫ﺳﻘﻂ ﻋﻨﻪ ﻣﺎﻝ ﺍﻹﺟﺎﺭﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪﻣﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ‬
‫ﻋﻠﻴﻪ ﺑﻪ‪ .‬ﻭﻣﺘﻰ ﻣﻜﻨﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻣﻨﻌﻪ ﻣﻨﻪ‬
‫ﻇﺎﻟﻢ; ﻟﻢ ﻳﺴﻘﻂ ﻋﻨﻪ ﺑﺬﻟﻚ ﻣﺎﻝ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ‬
‫ﻋﻠﻰ ﺍﻟﻈﺎﻟﻢ ﺑﻤﺎ ﻣﻨﻌﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ .‬ﻭﻣﺘﻰ ﺍﺳﺘﻬﺪﻡ ﺍﻟﻤﺴﻜﻦ;‬
‫ﺳﻘﻂ ﻋﻦ ﺍﻟﻤﺴﺘﺄﺟﺮ ﺃﺟﺮﺗﻪ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻳﻌﻴﺪﻩ ﺻﺎﺣﺒﻪ ﺇﻟﻰ ﻋﻤﺎﺭﺗﻪ‪،‬‬
‫ﻭﻳﻤﻜﻨﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻗﺪﻡ ﻣﺎﻝ ﺍﻹﺟﺎﺭﺓ‪،‬‬
‫ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﻋﻠﻰ ﺍﻟﻤﺆﺟﺮ ﺑﻤﻘﺪﺍﺭ ﺃﺟﺮﺓ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﺍﻧﻬﺪﻡ‬
‫ﻓﻴﻪ ﺍﻟﻤﻠﻚ‪ .‬ﻭﻣﺘﻰ ﺍﻧﻬﺪﻡ ﺍﻟﻤﻠﻚ ﺃﻭ ﺍﺣﺘﺮﻕ ﺍﻟﻤﺴﻜﻦ ﺑﺘﻔﺮﻳﻂ ﻣﻦ‬
‫ﺟﻬﺔ ﺍﻟﻤﺴﺘﺄﺟﺮ; ﻟﻢ ﻳﺴﻘﻂ ﻋﻨﻪ ﻣﺎﻝ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﺿﺎﻣﻨﺎ‬
‫ﻟﻤﺎ ﺗﺸﻌﺚ ﻣﻨﻪ ﻭﺍﻧﻬﺪﻡ‪ .‬ﻭﻣﺘﻰ ﻣﻜﻨﻪ ﺍﻟﻤﺆﺟﺮ ﻣﻦ ﺍﻟﺘﺼﺮﻑ‪،‬‬

‫)‪(٤٤٤‬‬
 ‫ﻭﺍﻣﺘﻨﻊ ﺍﻟﻤﺴﺘﺄﺟﺮ ﻣﻦ ﺍﻟﺘﺼﺮﻑ; ﻟﻢ ﻳﺴﻘﻂ ﻋﻨﻪ ﻣﺎﻝ ﺍﻹﺟﺎﺭﺓ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺆﺟﺮ ﺩﺍﺭﺍ ﺃﻭ ﻣﺴﻜﻨﺎ ﺑﺄﻛﺜﺮ ﻣﻤﺎ‬
‫ﺍﺳﺘﺄﺟﺮﻫﺎ ﺇﻻ ﺃﻥ ﻳﺤﺪﺙ ﻓﻴﻬﺎ ﺣﺪﺛﺎ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﺇﺟﺎﺭﺗﻬﺎ ﺑﺄﻛﺜﺮ ﻣﻤﺎ ﺍﺳﺘﺄﺟﺮﻫﺎ‪ .‬ﻭﺇﺫﺍ ﺍﺳﺘﺄﺟﺮ ﻣﺴﻜﻨﺎ ﻋﻠﻰ ﺃﻥ‬
‫ﻳﺴﻜﻨﻪ ﻫﻮ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺴﻜﻨﻪ ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﺍﺳﺘﺄﺟﺮﻩ ﻣﻦ ﻏﻴﺮ‬
‫ﺷﺮﻁ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ ﺷﺎﺀ ﺳﻜﻦ ﻫﻮ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﺳﻜﻦ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﺍﻟﻤﻠﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﺸﺘﺮﻛﺎ ﺑﻴﻦ ﻧﻔﺴﻴﻦ ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﻤﺎ; ﻟﻢ‬
‫ﻳﻜﻦ ﻷﺣﺪﻫﻤﺎ ﺃﻥ ﻳﺴﺘﺒﺪ ﺑﺎﻹﺟﺎﺭﺓ ﺩﻭﻥ ﺻﺎﺣﺒﻪ‪ ،‬ﺑﻞ ﻳﺘﻔﻘﺎﻥ ﻋﻠﻰ‬
‫ﺍﻹﺟﺎﺭﺓ‪ .‬ﻓﺈﻥ ﺗﺸﺎﺣﺎ‪ ،‬ﺗﻨﺎﻭﺑﺎ ﺑﻤﻘﺪﺍﺭ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﺄﺟﺮ ﻣﻠﻜﺎ‪ ،‬ﻭﺳﻜﻦ ﺑﻌﻀﻪ; ﺟﺎﺯ ﻣﻨﻪ ﺃﻥ ﻳﺴﻜﻦ‬
‫ﺍﻟﺒﺎﻗﻲ ﻏﻴﺮﻩ ﺑﺄﻛﺜﺮ ﻣﺎﻝ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻭﻻ ﻳﺆﺟﺮﻫﺎ ﺑﻤﺜﻞ ﻣﺎ ﻗﺪ‬
‫ﺍﺳﺘﺄﺟﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﺣﺪﺙ ﻓﻴﻬﺎ ﺣﺪﺛﺎ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‬
‫ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺆﺟﺮﻫﺎ ﺑﻤﺎﺀ ﺷﺎﺀ‪ .‬ﻭﻣﻦ ﺍﻛﺘﺮﻯ ﺩﺍﺑﺔ ﻟﻴﺮﻛﺒﻬﺎ‬
‫ﻫﻮ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﺮﻛﺒﻬﺎ ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﺃﺭﻛﺒﻬﺎ ﻏﻴﺮﻩ‪ ،‬ﻓﻬﻠﻜﺖ;‬
‫ﻛﺎﻥ ﺿﺎﻣﻨﺎ‪ .‬ﻭﺇﻥ ﻋﺎﺑﺖ ﻟﺰﻣﻪ ﺑﻤﻘﺪﺍﺭ ﻋﻴﺒﻬﺎ‪ .‬ﻭﺇﻥ ﺍﻛﺘﺮﺍﻫﺎ‬
‫ﻣﻄﻠﻘﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺮﻛﺒﻬﺎ ﺇﻥ ﺷﺎﺀ ﺃﻭ ﻳﺮﻛﺒﻬﺎ ﻏﻴﺮﻩ‪ .‬ﻭﺇﺫﺍ‬
‫ﺍﻛﺘﺮﺍﻫﺎ ﻋﻠﻰ ﺃﻥ ﻳﺮﻛﺒﻬﺎ ﺇﻟﻰ ﻣﻮﺿﻊ ﻣﺨﺼﻮﺹ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ‬
‫ﻳﺘﺠﺎﻭﺯﻩ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﻛﺘﺮﺍﻫﺎ ﻋﻠﻰ ﺃﻥ ﻳﺤﻤﻠﻬﺎ ﻣﻘﺪﺍﺭﺍ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺤﻤﻠﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﻛﺘﺮﺍﻫﺎ ﻋﻠﻰ‬
‫ﺃﻥ ﻳﺴﻠﻚ ﺑﻬﺎ ﻓﻲ ﻃﺮﻳﻖ ﻣﺨﺼﻮﺹ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺴﻠﻚ ﺑﻬﺎ‬

‫)‪(٤٤٥‬‬
 ‫ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻭﻣﺘﻰ ﺧﺎﻟﻒ ﻓﻲ ﺷﺊ ﻣﻤﺎ ﻗﻠﻨﺎﻩ; ﻛﺎﻥ‬
‫ﺿﺎﻣﻨﺎ ﻟﻬﺎ ﻭﻟﻜﻞ ﻣﺎ ﻳﺤﺪﺙ ﻓﻴﻬﺎ; ﻭﻟﺰﻣﻪ ﺇﻥ ﺳﺎﺭ ﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻤﺎ‬
‫ﺷﺮﻁ‪ ،‬ﺃﻭ ﺣﻤﻠﻬﺎ ﺃﻛﺜﺮ ﻣﻤﺎ ﺫﻛﺮ‪ ،‬ﺃﺟﺮﺓ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﻏﻴﺮ ﻧﻘﺼﺎﻥ‪.‬‬
‫ﻭﻣﺘﻰ ﻫﻠﻜﺖ ﺍﻟﺪﺍﺑﺔ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻣﺎ ﻭﺻﻔﻨﺎﻩ; ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻬﺎ‪،‬‬
‫ﻭﻟﺰﻣﻪ ﻗﻴﻤﺘﻬﺎ ﻳﻮﻡ ﺗﻌﺪﻯ ﻓﻴﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﻟﺜﻤﻦ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺍﻟﺒﻴﻨﺔ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﺗﻜﻦ ﻟﻪ ﺑﻴﻨﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ ﻳﻤﻴﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺨﻠﻒ‪،‬‬
‫ﻭﺭﺩ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺴﺘﺄﺟﺮ ﻣﻨﻪ; ﻟﺰﻣﻪ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﺃﻭ ﻳﺼﻄﻠﺤﺎﻥ ﻋﻠﻰ‬
‫ﺷﺊ‪ .‬ﻭﺍﻟﺤﻜﻢ ﻓﻴﻤﺎ ﺳﻮﻯ ﺍﻟﺪﺍﺑﺔ ﻓﻴﻤﺎ ﻳﻘﻊ ﺍﻟﺨﻠﻒ ﻓﻴﻪ ﺑﻴﻦ‬
‫ﺍﻟﻤﺴﺘﺄﺟﺮ ﻭﺍﻟﻤﺴﺘﺄﺟﺮ ﻣﻨﻪ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ‬
‫ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﺳﺘﺄﺟﺮ ﺩﺍﺑﺔ‪ ،‬ﻓﻔﺮﻁ ﻓﻲ ﺣﻔﻈﻬﺎ ﺃﻭ ﻋﻠﻔﻬﺎ ﺃﻭ ﺳﻘﻴﻬﺎ‪،‬‬
‫ﻓﻬﻠﻜﺖ‪ ،‬ﺃﻭ ﻋﺎﺑﺖ; ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻬﺎ ﻭﻟﻤﺎ ﻳﺤﺪﺙ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺍﻟﻌﻴﺐ‪.‬‬
‫ﻭﺍﻟﺼﺎﻧﻊ ﺇﺫﺍ ﺗﻘﺒﻞ ﻋﻤﻼ ﺑﺸﺊ ﻣﻌﻠﻮﻡ; ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﺒﻠﻪ‬
‫ﻟﻐﻴﺮﻩ ﺑﺄﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺃﺣﺪﺙ ﻓﻴﻪ ﺣﺪﺛﺎ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻜﻦ ﻗﺪ ﺃﺣﺪﺙ ﻓﻴﻪ ﺣﺪﺛﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻗﺒﻞ ﻏﻴﺮﻩ‬
‫ﺑﺈﺫﻥ ﺻﺎﺣﺐ ﺍﻟﻌﻤﻞ‪ ،‬ﺛﻢ ﻫﻠﻚ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ ﻗﺒﻠﻪ‬
‫ﻣﻦ ﻏﻴﺮ ﺇﺫﻧﻪ‪ ،‬ﺛﻢ ﻫﻠﻚ; ﻛﺎﻥ ﺍﻟﻤﺘﻘﺒﻞ ﺍﻷﻭﻝ ﺿﺎﻣﻨﺎ ﻟﻪ‪ .‬ﻭﻛﻞ‬
‫ﻣﻦ ﺃﻋﻄﻰ ﻏﻴﺮﻩ ﺷﻴﺌﺎ ﻟﻴﺼﻠﺤﻪ‪ ،‬ﻓﺄﻓﺴﺪﻩ‪ ،‬ﻭﺗﻌﺪﻯ ﻓﻴﻪ; ﻛﺎﻥ‬

‫)‪(٤٤٦‬‬
 ‫ﺿﺎﻣﻨﺎ ﻟﻪ‪ .‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺍﻟﺼﺎﺋﻎ ﻳﻌﻄﻰ ﺷﻴﺌﺎ ﻟﻴﺼﻠﺤﻪ ﻓﻴﻔﺴﺪﻩ‪،‬‬
‫ﺃﻭ ﺍﻟﻨﺠﺎﺭ ﻳﻌﻄﻰ ﺑﺎﺑﺎ ﺃﻭ ﻏﻴﺮﻩ ﻟﻴﺼﻠﺤﻪ ﻓﻴﻔﺴﺪﻩ‪ ،‬ﺃﻭ ﺍﻟﻘﺼﺎﺭ‬
‫ﻳﻌﻄﻰ ﺛﻮﺑﺎ ﻟﻴﻐﺴﻠﻪ ﻓﻴﺨﺮﻗﻪ ﺃﻭ ﻳﺤﺮﻗﻪ‪ ،‬ﻭﻣﻦ ﺃﺷﺒﻪ ﻫﺆﻻﺀ ﻣﻦ‬
‫ﺍﻟﺼﻨﺎﻉ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺰﻣﻬﻢ ﺛﻤﻦ ﻣﺎ ﺃﻓﺴﺪﻭﻩ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﺍﻧﻔﺴﺪ ﺑﺸﺊ‬
‫ﻣﻦ ﺟﻬﺘﻬﻢ ﺃﻭ ﺗﻔﺮﻳﻂ ﻣﻨﻬﻢ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻫﻠﻚ ﻣﻦ ﻏﻴﺮ‬
‫ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﻢ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﻤﻼﺡ ﺿﺎﻣﻦ ﻟﻬﺎ ﻳﺤﻤﻠﻪ ﺇﺫﺍ ﻏﺮﻕ ﺑﺘﻔﺮﻳﻂ ﻣﻦ ﺟﻬﺘﻪ‪.‬‬
‫ﻓﺈﻥ ﻏﺮﻗﺖ ﺍﻟﺴﻔﻴﻨﺔ ﺑﺎﻟﺮﻳﺢ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﻏﻴﺮ ﺗﻔﺮﻳﻂ ﻣﻨﻪ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺍﻟﻤﻜﺎﺭﻱ ﻣﺜﻞ ﺍﻟﻤﻼﺡ ﻳﻀﻤﻦ ﻣﺎ ﻳﻔﺮﻁ‬
‫ﻓﻴﻪ‪ ،‬ﻭﻣﺎ ﻻ ﻳﻔﺮﻁ ﻓﻴﻪ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ ﻓﻲ ﻫﻼﻛﻪ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ‬
‫ﺇﻥ ﻳﻀﻤﻦ ﺻﺎﻧﻌﺎ ﺷﻴﺌﺎ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺍﺗﻬﻤﻪ ﻓﻲ ﻗﻮﻟﻪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ‬
‫ﻣﺄﻣﻮﻧﺎ ﺛﻘﺔ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺼﺪﻗﻪ ﻭﻻ ﻳﻐﺮﻣﻪ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻜﺘﺮﻱ ﻭﺍﻟﻤﻜﺎﺭﻱ ﻓﻲ ﻫﻼﻙ ﺷﺊ‪ ،‬ﻭﻫﻞ‬
‫ﻭﻗﻊ ﻓﻴﻪ ﺗﻔﺮﻳﻂ ﺃﻡ ﻻ; ﻛﺎﻧﺖ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ‬
‫ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ ﻭﺍﻟﺼﺎﻧﻊ ﻓﻲ ﺍﻟﺘﻔﺮﻳﻂ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻤﺘﺎﻉ ﺍﻟﺒﻴﻨﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺑﻴﻨﺔ‪ ،‬ﻓﻌﻠﻰ‬
‫ﺍﻟﺼﺎﻧﻊ ﺍﻟﻴﻤﻴﻦ‪.‬‬
‫ﻭﻣﻦ ﺍﺳﺘﺄﺟﺮ ﻏﻴﺮﻩ ﻟﻴﻨﻔﺬﻩ ﻓﻲ ﺣﻮﺍﺋﺠﻪ‪ ،‬ﻛﺎﻥ ﻣﺎ ﻳﻠﺰﻡ‬
‫ﺍﻷﺟﻴﺮ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻤﺴﺘﺄﺟﺮ ﺩﻭﻥ ﺍﻷﺟﻴﺮ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻧﻔﻘﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺴﺘﺄﺟﺮ‬

‫)‪(٤٤٧‬‬
 ‫ﺍﻹﻧﺴﺎﻥ ﺃﺣﺪﺍ ﺇﻻ ﺑﻌﺪ ﺇﻥ ﻳﻘﺎﻃﻌﻪ ﻋﻠﻰ ﺃﺟﺮﺗﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ;‬
‫ﺗﺮﻙ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ‪ .‬ﻭﺇﺫﺍ ﻓﺮﻍ‬
‫ﺍﻷﺟﻴﺮ ﻣﻦ ﻋﻤﻠﻪ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻮﻓﻲ ﺍﻷﺟﺮﺓ ﻓﻲ ﺍﻟﺤﺎﻝ ﻣﻦ ﻏﻴﺮ‬
‫ﺗﺄﺧﻴﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺃﻋﻄﺎﻩ ﻃﻌﺎﻣﺎ ﺃﻭ ﻣﺘﺎﻋﺎ‪ ،‬ﺛﻢ ﺗﻐﻴﺮ ﺳﻌﺮﻩ;‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺴﻌﺮ ﻭﻗﺖ ﺃﻋﻄﻰ ﺍﻟﻤﺘﺎﻉ ﺩﻭﻥ ﻭﻗﺖ ﺍﻟﻤﺤﺎﺳﺒﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﺳﺘﺄﺟﺮ ﻣﻤﻠﻮﻙ ﻏﻴﺮﻩ ﻣﻦ ﻣﻮﻻﻩ; ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪،‬‬
‫ﻭﺗﻜﻮﻥ ﺍﻷﺟﺮﺓ ﻟﻠﻤﻮﻟﻰ ﺩﻭﻥ ﺍﻟﻌﺒﺪ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﺍﻟﻤﺴﺘﺄﺟﺮ ﻟﻠﻌﺒﺪ ﺃﻥ‬
‫ﻳﻌﻄﻴﻪ ﺷﻴﺌﺎ ﻣﻦ ﻏﻴﺮ ﻋﻠﻢ ﻣﻮﻻﻩ; ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺤﻞ‬
‫ﻟﻠﻤﻤﻠﻮﻙ ﺃﻳﻀﺎ ﺃﺧﺬﻩ‪ .‬ﻓﺈﻥ ﺃﺧﺬﻩ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺭﺩﻩ ﻋﻠﻰ ﻣﻮﻻﻩ‪.‬‬
‫ﻭﻣﻦ ﺍﺳﺘﺄﺟﺮ ﻏﻴﺮﻩ ﻟﻴﺘﺼﺮﻑ ﻟﻪ ﻓﻲ ﺣﻮﺍﺋﺠﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ‬
‫ﻳﺘﺼﺮﻑ ﻟﻐﻴﺮﻩ ﻓﻲ ﺷﺊ ﺇﻻ ﺑﺈﺫﻥ ﻣﻦ ﺍﺳﺘﺄﺟﺮﻩ‪ .‬ﻓﺈﻥ ﺃﺫﻥ ﻟﻪ ﻓﻲ‬
‫ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻣﻦ ﺍﺳﺘﺄﺟﺮ ﻣﻤﻠﻮﻙ ﻏﻴﺮﻩ ﻣﻦ ﻣﻮﻻﻩ‪ ،‬ﻓﺄﻓﺴﺪ‬
‫ﺍﻟﻤﻤﻠﻮﻙ ﺷﻴﺌﺎ‪ ،‬ﺃﻭ ﺃﺑﻖ ﻗﺒﻞ ﺃﻥ ﻳﻔﺮﻍ ﻣﻦ ﻋﻤﻠﻪ; ﻛﺎﻥ ﻣﻮﻻﻩ‬
‫ﺿﺎﻣﻨﺎ ﻟﺬﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﺍﻛﺘﺮﻯ ﻣﻦ ﻏﻴﺮﻩ ﺩﺍﺑﺔ ﻋﻠﻰ ﺃﻥ ﺗﺤﻤﻞ ﻟﻪ ﻣﺘﺎﻋﺎ ﺇﻟﻰ ﻣﻮﺿﻊ‬
‫ﺑﻌﻴﻨﻪ ﻓﻲ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ; ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻧﻘﺺ ﻣﻦ ﺃﺟﺮﺗﻪ‪:‬‬
‫ﻛﺎﻥ ﺟﺎﺋﺰﺍ ﻣﺎ ﻟﻢ ﻳﺤﻂ ﺫﻟﻚ ﺑﺠﻤﻴﻊ ﺍﻷﺟﺮﺓ‪ .‬ﻓﺈﻥ ﺃﺣﺎﻁ ﺍﻟﺸﺮﻁ‬
‫ﺑﺠﻤﻴﻊ ﺍﻷﺟﺮﺓ; ﻛﺎﻥ ﺍﻟﺸﺮﻁ ﺑﺎﻃﻼ‪ ،‬ﻭﻟﺰﻣﻪ ﺃﺟﺮﺓ ﺍﻟﻤﺜﻞ‪.‬‬
‫ﻭﺍﻟﺼﺎﻧﻊ ﻭﺍﻟﻤﻜﺎﺭﻱ ﻭﺍﻟﻤﻼﺡ ﺇﺫﺍ ﺍﺩﻋﻮﺍ ﻫﻼﻙ ﺍﻟﻤﺘﺎﻉ ﺃﻭ ﺿﻴﺎﻋﻪ‬
‫ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺒﻴﻨﺔ ﺑﺬﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻬﻢ ﺑﻴﻨﺔ‪ ،‬ﻛﺎﻧﻮﺍ‬

‫)‪(٤٤٨‬‬
 ‫ﺿﺎﻣﻨﻴﻦ ﻟﻠﻤﺘﺎﻉ‪ .‬ﻭﺻﺎﺣﺐ ﺍﻟﺤﻤﺎﻡ ﺇﺫﺍ ﺿﺎﻉ ﻣﻦ ﻋﻨﺪﻩ ﺷﺊ ﻣﻦ‬
‫ﺍﻟﺜﻴﺎﺏ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺿﻤﺎﻥ‪ .‬ﻭﻣﻦ ﺣﻤﻞ ﻣﺘﺎﻋﺎ ﻋﻠﻰ‬
‫ﺭﺃﺳﻪ‪ ،‬ﻓﺼﺪﻡ ﺍﻧﺴﺎﻧﺎ ﻓﻘﺘﻠﻪ‪ ،‬ﺃﻭ ﻛﺴﺮ ﺍﻟﻤﺘﺎﻉ; ﻛﺎﻥ ﺿﺎﻣﻨﺎ‬
‫ﻟﺪﻳﺔ ﺍﻟﻤﻘﺘﻮﻝ ﻭﻟﻤﺎ ﺍﻧﻜﺴﺮ ﻣﻦ ﺍﻟﻤﺘﺎﻉ‪ .‬ﻭﺇﺫﺍ ﺍﺳﺘﺜﻘﻞ ﺍﻟﺒﻌﻴﺮ ﻭﺍﻟﺪﺍﺑﺔ‬
‫ﺑﺤﻤﻠﻬﺎ‪ ،‬ﻓﺼﺎﺣﺒﻬﻤﺎ ﺿﺎﻣﻦ ﻟﻤﺎ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﺍﻟﻤﺘﺎﻉ‪.‬‬

‫)‪(٤٤٩‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‬
‫ﺑﺎﺏ ﺿﺮﻭﺏ ﺍﻟﻨﻜﺎﺡ‬
‫ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ‪ :‬ﺿﺮﺏ ﻣﻨﻬﺎ ﻫﻮ ﺍﻟﻨﻜﺎﺡ ﺍﻟﻤﺴﺘﺪﺍﻡ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﻣﺆﺟﻼ ﺑﺄﻳﺎﻡ ﻣﻌﻠﻮﻣﺔ ﻭﻻ ﺷﻬﻮﺭ ﻣﻌﻴﻨﺔ‪ .‬ﻭﺑﻪ‬
‫ﺗﻠﺤﻖ ﺍﻷﻭﻻﺩ ﻭﺗﺠﺐ ﺍﻟﻨﻔﻘﺔ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻓﻴﻪ ﺍﻻﻋﻼﻥ ﻭﺍﻻﺷﻬﺎﺩ‬
‫ﻋﻨﺪ ﺍﻟﻌﻘﺪ‪ .‬ﻭﺑﻪ ﺗﺠﺐ ﺍﻟﻤﻮﺍﺭﺛﺔ‪ .‬ﻭﻫﻮ ﻧﻜﺎﺡ ﻻ ﻳﺰﻭﻝ ﺇﻻ ﺑﺎﻟﻄﻼﻕ‬
‫ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﻗﺔ‪.‬‬
‫ﻭﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻭﻫﻮ ﺍﻟﻤﻨﻌﻘﺪ ﺑﺄﺟﻞ ﻣﻌﻠﻮﻡ ﻭﻣﻬﺮ ﻣﻌﻴﻦ‪.‬‬
‫ﻭﺑﻬﺬﻳﻦ ﺍﻟﺤﻜﻤﻴﻦ ﻳﺘﻤﻴﺰ ﻣﻦ ﻧﻜﺎﺡ ﺍﻟﻐﺒﻄﺔ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻪ‬
‫ﺍﻷﺟﻞ‪ ،‬ﻭﺇﻥ ﺳﻤﻲ ﻣﺘﻌﺔ; ﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ ﺩﺍﺋﻤﺎ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﺬﻛﺮ‬
‫ﻓﻴﻪ ﺍﻟﻤﻬﺮ ﻣﻊ ﺍﻷﺟﻞ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻏﻴﺮ ﺻﺤﻴﺢ‪.‬‬
‫ﻭﻧﻜﺎﺡ ﺑﻤﻠﻚ ﺍﻷﻳﻤﺎﻥ‪ .‬ﻭﻫﻮ ﻳﺨﺘﺺ ﺑﺎﻹﻣﺎﺀ ﺩﻭﻥ ﺍﻟﺤﺮﺍﺋﺮ‪.‬‬
‫ﻭﻧﺤﻦ ﻧﺒﻴﻦ ﺷﺮﺍﺋﻂ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺏ ﻣﻦ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻧﻔﺮﺩ‬
‫ﻟﻜﻞ ﺿﺮﺏ ﻣﻨﻬﺎ ﺑﺎﺑﺎ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺃﺣﻞ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﻭﻣﺎ ﺣﺮﻡ ﻣﻨﻪ‬
‫ﺍﻟﻤﺤﺮﻣﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪:‬‬

‫)‪(٤٥٠‬‬
 ‫ﺿﺮﺏ ﻣﻨﻬﻦ ﻳﺤﺮﻣﻦ ﺑﺎﻟﻨﺴﺐ‪ ،‬ﻭﺿﺮﺏ ﻣﻨﻬﻦ ﻳﺤﺮﻣﻦ‬
‫ﺑﺎﻟﺴﺒﺐ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻫﻤﺎ ﻓﻤﺒﺎﺡ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﻦ‪.‬‬
‫ﻓﺎﻟﻠﻮﺍﺗﻲ ﻳﺤﺮﻣﻦ ﺑﺎﻟﻨﺴﺐ‪ :‬ﺁﻻﻡ ﻭﺇﻥ ﻋﻠﺖ‪ ،‬ﻭﺍﻟﺒﻨﺖ ﻭﺇﻥ‬
‫ﻧﺰﻟﺖ‪ ،‬ﻭﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻟﺔ ﻭﺇﻥ ﻋﻠﺘﺎ‪ ،‬ﻭﺍﻷﺧﺖ ﻭﺑﻨﺎﺗﻬﺎ ﻭﺇﻥ ﻧﺰﻟﻦ‬
‫ﻭﺑﻨﺎﺕ ﺍﻷﺥ ﻭﺇﻥ ﻧﺰﻟﻦ‪ .‬ﻭﻻ ﻳﺤﺮﻡ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﺴﺐ ﻏﻴﺮ ﻫﺆﻻﺀ‪.‬‬
‫ﺍﻟﻤﺬﻛﻮﺭﺍﺕ‪.‬‬
‫ﻭﺍﻟﻠﻮﺍﺗﻲ ﻳﺤﺮﻣﻦ ﺑﺎﻟﺴﺒﺐ‪ ،‬ﻓﻌﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﻣﻨﻬﻦ‬
‫ﻳﺤﺮﻡ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﻦ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﻳﺤﺮﻡ‬
‫ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﻦ ﻓﻲ ﺣﺎﻝ ﺩﻭﻥ ﺣﺎﻝ‪ .‬ﻭﺍﻟﻠﻮﺍﺗﻲ ﻳﺤﺮﻡ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﻦ‬
‫ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﺠﻤﻴﻊ ﺍﻟﻤﺬﻛﻮﺭﺍﺕ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﺴﺐ‪،‬‬
‫ﻭﻳﺤﺮﻡ ﻣﺜﻠﻬﻦ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺿﺎﻉ‪ .‬ﻭﻧﺤﻦ ﻧﺒﻴﻦ ﻛﻴﻔﻴﺘﻪ ﻓﻲ ﺑﺎﺏ‬
‫ﻣﻔﺮﺩ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﻳﺤﺮﻡ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻗﺪ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺍﻷﺏ ﺃﻭ ﺍﻻﺑﻦ‪.‬‬
‫ﻭﻳﺤﺮﻡ ﻭﻃﺊ ﺟﺎﺭﻳﺔ ﻗﺪ ﻣﻠﻜﻬﺎ ﺍﻷﺏ ﺃﻭ ﺍﻻﺑﻦ‪ ،‬ﺇﺫﺍ ﺟﺎﻣﻌﺎﻫﺎ‬
‫ﺃﻭ ﻧﻈﺮﺍ ﻣﻨﻬﺎ ﺇﻟﻰ ﻣﺎ ﻳﺤﺮﻡ ﻋﻠﻰ ﻏﻴﺮ ﻣﺎﻟﻜﻬﺎ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ‬
‫ﻗﺒﻼﻫﺎ ﺑﺸﻬﻮﺓ‪ .‬ﻭﻳﺤﺮﻡ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺃﻡ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﺳﻮﺍﺀ ﺩﺧﻞ ﺑﺎﻟﺒﻨﺖ‬
‫ﺃﻭ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻋﻘﺪ ﻋﻠﻰ ﺍﻷﻡ ﻭﺩﺧﻞ ﺑﻬﺎ; ﺣﺮﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺟﻤﻴﻊ ﺑﻨﺎﺗﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺭﺑﺎﺋﺐ ﻓﻲ ﺣﺠﺮﻩ ﺃﻭ ﻟﻢ‬
‫ﻳﻜﻦ ﻛﺬﻟﻚ‪ .‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﻓﺎﺭﻗﻬﺎ; ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻌﻘﺪ‬
‫ﻋﻠﻴﻬﻦ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺍﻟﺤﻜﻢ ﻓﻲ ﻫﺎﺗﻴﻦ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻣﺜﻞ ﺍﻟﺤﻜﻢ‬

‫)‪(٤٥١‬‬
 ‫ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﻣﻠﻚ ﺍﻷﻳﻤﺎﻥ‪ .‬ﻷﻧﻪ ﺇﺫﺍ‬
‫ﻭﻃﺊ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺔ ﺑﻤﻠﻚ ﺍﻟﻴﻤﻴﻦ; ﺣﺮﻡ ﻋﻠﻴﻪ ﻭﻃﺆ ﺃﻣﻬﺎ ﻋﻠﻰ‬
‫ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻤﻠﻜﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻣﻠﻚ ﺍﻷﻡ‬
‫ﻭﻭﻃﺌﻬﺎ‪ ،‬ﺣﺮﻡ ﻋﻠﻴﻪ ﻭﻃﺆ ﺟﻤﻴﻊ ﺑﻨﺎﺗﻬﺎ ﺑﺎﻟﻤﻠﻚ ﻭﺍﻟﻌﻘﺪ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻄﺄ ﺍﻷﻡ; ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻄﺄ ﺍﻟﺒﻨﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺨﺮﺝ ﺍﻷﻡ ﻋﻦ ﻣﻠﻜﻪ‬
‫ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻷﻧﻪ ﻭﺇﻥ ﻟﻢ ﻳﺪﺧﻞ‬
‫ﺑﺎﻷﻡ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺒﻨﺖ‪ ،‬ﺇﻻ ﺑﻌﺪ ﻣﻔﺎﺭﻗﺘﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﺭﺃﻯ ﻣﻨﻬﺎ‬
‫ﻣﺎ ﻳﺤﺮﻡ ﻋﻠﻰ ﻏﻴﺮﻩ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﺮﻩ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﺑﻨﺘﻬﺎ‪،‬‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪.‬‬
‫ﻭﺇﺫﺍ ﺯﻧﺎ ﺍﻟﺮﺟﻞ ﺑﺎﻣﺮﺃﺓ‪ ،‬ﺣﺮﻡ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﺍﺑﻨﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺯﻧﺎ ﺑﻬﺎ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺍﻷﺏ ﺃﻭ ﺍﻻﺑﻦ‪ ،‬ﻓﻼ‬
‫ﻳﺒﻄﻞ ﺫﻟﻚ ﺍﻟﻌﻘﺪ‪ .‬ﻭﺇﺫﺍ ﻣﻠﻚ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺔ‪ ،‬ﻓﻮﻃﺌﻬﺎ ﺍﺑﻨﻪ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﻄﺄﻫﺎ ﺣﺮﻡ ﻋﻠﻰ ﺍﻷﺏ ﻭﻃﺆﻫﺎ‪ .‬ﻓﺈﻥ ﻭﻃﺌﻬﺎ ﺑﻌﺪ ﻭﻃﺊ ﺍﻷﺏ‪،‬‬
‫ﻟﻢ ﻳﺤﺮﻡ ﺫﻟﻚ ﻋﻠﻰ ﺍﻷﺏ ﻭﻃﺌﻬﺎ‪ .‬ﻭﻣﻦ ﻓﺠﺮ ﺑﺎﻣﺮﺃﺓ ﻟﻬﺎ ﺯﻭﺝ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﺃﺑﺪﺍ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﺇﻥ ﻛﺎﻥ ﻓﺠﻮﺭﻩ ﻓﻲ‬
‫ﻋﺪﺓ ﻟﺰﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ ﻓﻴﻬﺎ ﺭﺟﻌﺔ‪ ،‬ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻻﻋﻦ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ; ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﻃﻠﻖ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﺗﺴﻊ ﺗﻄﻠﻴﻘﺎﺕ ﻃﻼﻕ ﺍﻟﻌﺪﺓ ﻗﺪ ﺗﺰﻭﺟﺖ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺯﻭﺟﻴﻦ‪ ،‬ﻟﻢ ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪.‬‬

‫)‪(٤٥٢‬‬
 ‫ﻭﺇﺫﺍ ﻋﻘﺪ ﺍﻟﻤﺤﺮﻡ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻭﻫﻮ ﻋﺎﻟﻢ ﺑﺄﻥ ﺫﻟﻚ ﻣﺤﺮﻡ;‬
‫ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﺑﺬﻟﻚ‪،‬‬
‫ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻓﺈﺫﺍ ﺃﺣﻼ‪ ،‬ﻭﺃﺭﺍﺩﺍ ﺃﻥ ﻳﺴﺘﺄﻧﻔﺎ ﺍﻟﻌﻘﺪ; ﻓﻌﻼ‪،‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻴﻬﻤﺎ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﻓﺠﺮ ﺑﻐﻼﻡ ﻓﺄﻭﻗﺐ‪ ،‬ﺣﺮﻡ ﻋﻠﻴﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺃﻣﻪ ﻭﺃﺧﺘﻪ‬
‫ﻭﺑﻨﺘﻪ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺩﻭﻥ ﺍﻻﻳﻘﺎﺏ ﻟﻢ‬
‫ﻳﻜﻦ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻴﻬﻦ ﺑﺄﺱ‪.‬‬
‫ﻭﻣﻦ ﻗﺬﻑ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻲ ﺻﻤﺎﺀ ﺃﻭ ﺧﺮﺳﺎﺀ; ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻢ‬
‫ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪ .‬ﻭﻣﻦ ﻓﺠﺮ ﺑﻌﻤﺘﻪ ﺃﻭ ﺧﺎﻟﺘﻪ‪ ،‬ﻟﻢ ﺗﺤﻞ ﻟﻪ ﺍﺑﻨﺘﺎﻫﻤﺎ‬
‫ﺃﺑﺪﺍ‪ .‬ﻭﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺑﺼﺒﻴﺔ ﻟﻢ ﺗﺒﻠﻎ ﺗﺴﻊ ﺳﻨﻴﻦ‪ ،‬ﻓﻮﻃﺌﻬﺎ;‬
‫ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻟﻢ ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺑﺎﻣﺮﺃﺓ ﻓﻲ ﻋﺪﺗﻬﺎ ﻭﻫﻮ ﻋﺎﻟﻢ ﺑﺬﻟﻚ;‬
‫ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪،‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻋﺪﺗﻬﺎ ﻋﺪﺓ ﺍﻟﻤﻄﻠﻘﺔ ﺃﻭ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﺑﺬﻟﻚ‪ ،‬ﻓﺎﺭﻗﻬﺎ ﺣﺘﻰ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ‪ .‬ﻓﺈﺫﺍ‬
‫ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻌﺪﺓ; ﻋﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﻥ ﺷﺎﺀ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺩﺧﻞ‬
‫ﺑﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻋﺎﻟﻤﺔ ﺑﺬﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻬﺎ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻰ‬
‫ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺑﻌﻘﺪ ﺁﺧﺮ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ‬
‫ﺃﻋﻄﺎﻫﺎ ﺍﻟﻤﻬﺮ; ﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻓﻲ‬
‫ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ; ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪ ،‬ﺳﻮﺍﺀ‬

‫)‪(٤٥٣‬‬
‫ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺃﻭ ﺟﺎﻫﻼ‪ ،‬ﻭﻛﺎﻥ ﻟﻬﻤﺎ ﺍﻟﻤﻬﺮ ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻦ ﻓﺮﺟﻬﺎ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻋﺪﺗﺎﻥ‪ :‬ﺗﻤﺎﻡ ﺍﻟﻌﺪﺓ ﻣﻦ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ‪ ،‬ﻭﻋﺪﺓ‬
‫ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻧﻲ‪ .‬ﻓﺈﻥ ﺟﺎﺀﺕ ﺑﻮﻟﺪ ﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ‪،‬‬
‫ﻛﺎﻥ ﻻﺣﻘﺎ ﺑﺎﻷﻭﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﺴﺘﺔ ﺃﺷﻬﺮ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻛﺎﻥ ﻻﺣﻘﺎ‬
‫ﺑﺎﻟﺜﺎﻧﻲ‪.‬‬
‫ﻭﻣﺘﻰ ﻗﺬﻓﻬﺎ ﺯﻭﺟﻬﺎ ﺃﻭ ﻏﻴﺮﻩ ﺑﻤﺎ ﻓﻌﻠﺘﻪ ﻣﻦ ﺍﻟﻔﻌﻞ; ﻓﺈﻥ ﻛﺎﻧﺖ‬
‫ﻋﺎﻟﻤﺔ ﺑﺬﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ; ﻭﺇﻥ ﻛﺎﻧﺖ ﺟﺎﻫﻠﺔ‪ .‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻘﺎﺫﻑ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻠﻮﺍﺗﻲ ﻳﺤﺮﻣﻦ ﻋﻠﻰ ﺣﺎﻝ ﺩﻭﻥ ﺣﺎﻝ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ‬
‫ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻟﻬﺎ ﺯﻭﺝ ﻣﺎ ﺩﺍﻣﺖ ﻓﻲ ﺣﺒﺎﻟﺘﻪ‪ .‬ﻓﺈﺫﺍ‬
‫ﻓﺎﺭﻗﺘﻪ ﺑﻤﻮﺕ ﺃﻭ ﻃﻼﻕ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺣﻴﻨﺌﺬ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﺪﻭﺍﻡ ﻭﻻ ﻧﻜﺎﺡ‬
‫ﺍﻟﻤﺘﻌﺔ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻓﺈﻥ ﻋﻘﺪ ﻋﻠﻴﻬﻤﺎ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻥ‬
‫ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺃﻥ ﻳﻤﺴﻚ ﺃﻳﺘﻬﻤﺎ ﺷﺎﺀ‪ .‬ﻓﺈﻥ ﻋﻘﺪ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ﺛﻢ ﻋﻘﺪ‬
‫ﻋﻠﻰ ﺃﺧﺘﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻃﻼ‪ .‬ﻓﺈﻥ ﻭﻃﺊ ﺍﻟﺜﺎﻧﻴﺔ;‬
‫ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻷﻭﻟﻰ ﺣﺘﻰ ﺗﺨﺮﺝ ﺍﻟﺘﻲ ﻭﻃﺌﻬﺎ‬
‫ﻣﻦ ﻋﺪﺗﻬﺎ‪ .‬ﻭﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﺛﻢ ﻋﻘﺪ ﻋﻠﻰ ﺃﺧﺘﻬﺎ ﺃﻭ ﺃﻣﻬﺎ‬
‫ﺑﺠﻬﺎﻟﺔ; ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻓﺈﻥ ﻭﻃﺌﻬﺎ‪ ،‬ﻭﺟﺎﺀﺕ ﺑﻮﻟﺪ; ﻛﺎﻥ ﻻﺣﻘﺎ‬
‫ﺑﻪ‪ .‬ﻭﻻ ﻳﻘﺮﺏ ﺍﻟﺰﻭﺟﺔ ﺍﻷﻭﻟﻰ ﺣﺘﻰ ﺗﻨﻘﻀﻲ ﻋﺪﺗﻬﺎ‪ .‬ﻭﻣﺘﻰ ﻃﻠﻖ‬
‫ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻰ‬

‫)‪(٤٥٤‬‬
 ‫ﺃﺧﺘﻬﺎ ﺣﺘﻰ ﺗﻨﻘﻀﻲ ﻋﺪﺗﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺗﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺃﺧﺘﻬﺎ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﻓﻲ ﺍﻟﻤﺘﻤﺘﻌﺔ ﺇﺫﺍ ﺍﻧﻘﻀﻰ‬
‫ﺃﺟﻠﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺃﺧﺘﻬﺎ ﺣﺘﻰ ﺗﻨﻘﻀﻲ ﻋﺪﺗﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺗﺖ ﺇﺣﺪﻯ ﺍﻷﺧﺘﻴﻦ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺃﺧﺘﻬﺎ ﻓﻲ‬
‫ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻤﻊ ﺍﻟﺮﺟﻞ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﻓﻲ ﺍﻟﻤﻠﻚ‪ ،‬ﻟﻜﻨﻪ‬
‫ﻻ ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻮﻃﺊ‪ ،‬ﻷﻥ ﺣﻜﻢ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻮﻃﺊ‬
‫ﺣﻜﻢ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻌﻘﺪ‪ .‬ﻓﻤﺘﻰ ﻣﻠﻚ ﺍﻷﺧﺘﻴﻦ‪ ،‬ﻓﻮﻃﺊ‬
‫ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ; ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻭﻁﺀ ﺍﻷﺧﺮﻯ ﺣﺘﻰ ﺗﺨﺮﺝ ﺗﻠﻚ ﻋﻦ‬
‫ﻣﻠﻜﻪ ﺑﺎﻟﺒﻴﻊ ﺃﻭ ﺍﻟﻬﺒﺔ ﻭﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻭﻃﺊ ﺍﻷﺧﺮﻯ ﺑﻌﺪ ﻭﻃﺌﻪ‬
‫ﻟﻸﻭﻟﻰ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺑﺘﺤﺮﻳﻢ ﺫﻟﻚ ﻋﻠﻴﻪ; ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺍﻷﻭﻟﻰ‬
‫ﺣﺘﻰ ﺗﻤﻮﺕ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻓﺈﻥ ﺃﺧﺮﺝ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻦ ﻣﻠﻜﻪ ﻟﻴﺮﺟﻊ ﺇﻟﻰ‬
‫ﺍﻷﻭﻟﻰ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ‪ .‬ﻭﺇﻥ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﻣﻠﻜﻪ ﻻ‬
‫ﻟﺬﻟﻚ; ﺟﺎﺯ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻷﻭﻟﻰ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺗﺤﺮﻳﻢ ﺫﻟﻚ‬
‫ﻋﻠﻴﻪ; ﺟﺎﺯ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻷﻭﻟﻰ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﺇﺫﺍ ﺃﺧﺮﺝ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻣﻠﻜﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺍﻟﺤﺮ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ ﻣﻦ‬
‫ﺍﻟﺤﺮﺍﺋﺮ ﺃﻭ ﺃﻣﺘﻴﻦ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺣﺮﺓ ﻭﺃﻣﺘﻴﻦ ﺃﻭ‬
‫ﺣﺮﺗﻴﻦ ﻭﺃﻣﺘﻴﻦ ﺑﺎﻟﻌﻘﺪ‪ .‬ﻓﺄﻣﺎ ﺑﻤﻠﻚ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻓﻠﻴﺠﻤﻊ ﻣﺎ ﺷﺎﺀ‬
‫ﻣﻨﻬﻦ ﻣﻊ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺃﺭﺑﻊ ﺣﺮﺍﺋﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻋﻨﺪﻩ ﺛﻼﺙ‬

‫)‪(٤٥٥‬‬
 ‫ﻧﺴﻮﺓ‪ ،‬ﻭﻋﻘﺪ ﻋﻠﻰ ﺍﺛﻨﺘﻴﻦ ﻓﻲ ﻋﻘﺪ ﻭﺍﺣﺪ‪ ،‬ﺃﻣﺴﻚ ﺃﻳﺘﻬﻤﺎ ﺷﺎﺀ‪،‬‬
‫ﻭﻳﺨﻠﻲ ﺳﺒﻴﻞ ﺍﻷﺧﺮﻯ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻋﻘﺪ ﻋﻠﻴﻬﻤﺎ ﺑﻠﻔﻈﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﺛﻢ ﺩﺧﻞ ﺑﻮﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ; ﻛﺎﻥ ﻋﻘﺪﻫﺎ ﺛﺎﺑﺘﺎ‪ ،‬ﻭﻳﺨﻠﻲ ﺳﺒﻴﻞ‬
‫ﺍﻷﺧﺮﻯ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻋﻘﺪ ﻋﻠﻴﻬﻤﺎ ﺑﻠﻔﻈﺘﻴﻦ‪ ،‬ﺛﻢ ﺩﺧﻞ ﺑﺎﻟﺘﻲ‬
‫ﺑﺪﺃ ﺑﺎﺳﻤﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻘﺪﻫﺎ ﺻﺤﻴﺤﺎ‪ .‬ﻭﺇﻥ ﺩﺧﻞ ﺑﺎﻟﺘﻲ ﺫﻛﺮﻫﺎ‬
‫ﺛﺎﻧﻴﺎ; ﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻃﻼ‪ ،‬ﻭﺗﻠﺰﻣﻬﺎ ﺍﻟﻌﺪﺓ ﻷﺟﻞ ﺍﻟﺪﺧﻮﻝ‪.‬‬
‫ﻭﺍﻟﺬﻣﻲ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻩ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ ﻧﺴﺎﺀ‪ ،‬ﺛﻢ ﺃﺳﻠﻢ;‬
‫ﻓﻠﻴﻤﺴﻚ ﻣﻨﻬﻦ ﺃﺭﺑﻌﺎ‪ ،‬ﻭﻟﻴﺨﻞ ﺳﺒﻴﻞ ﺍﻷﺧﺮ‪ .‬ﻭﺇﺫﺍ ﻃﻠﻖ ﺍﻟﺮﺟﻞ‬
‫ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻷﺭﺑﻊ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻌﻘﺪ‬
‫ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﺣﺘﻰ ﺗﺨﺮﺝ ﺗﻠﻚ ﻣﻦ ﺍﻟﻌﺪﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻃﻼﻗﺎ ﻻ‬
‫ﻳﻤﻠﻚ ﻓﻴﻪ ﺭﺟﻌﺘﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﺍﻟﻤﻤﻠﻮﻙ ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﺃﻛﺜﺮ ﻣﻦ ﺣﺮﺗﻴﻦ ﺃﻭ ﺃﺭﺑﻊ ﺇﻣﺎﺀ ﺑﺎﻟﻌﻘﺪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺣﺮﺓ ﻭﺃﻣﺘﻴﻦ‪ .‬ﻭﻻ ﻳﻌﻘﺪ ﻋﻠﻰ ﺣﺮﺗﻴﻦ‪،‬‬
‫ﻭﻳﻀﻴﻒ ﺇﻟﻴﻬﻤﺎ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺃﻣﺔ‪.‬‬
‫ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﺟﻤﻴﻊ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﺴﺐ ﻳﺤﺮﻣﻦ ﻣﻦ‬
‫ﺟﻬﺔ ﺍﻟﺮﺿﺎﻉ‪ .‬ﻭﻟﻮ ﺃﻥ ﺭﺟﻼ ﻋﻘﺪ ﻋﻠﻰ ﺟﺎﺭﻳﺔ ﺭﺿﻴﻌﺔ‪ ،‬ﻓﺄﺭﺿﻌﺘﻬﺎ‬
‫ﺍﻣﺮﺃﺗﻪ; ﺣﺮﻣﺘﺎ ﻋﻠﻴﻪ ﺟﻤﻴﻌﺎ‪ .‬ﻭﺇﻥ ﺃﺭﺿﻌﺖ ﺍﻟﺠﺎﺭﻳﺔ ﺍﻣﺮﺃﺗﺎﻥ‬
‫ﻟﻪ; ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺍﻟﺠﺎﺭﻳﺔ ﻭﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺃﺭﺿﻌﺘﻬﺎ ﺃﻭﻻ‪ ،‬ﻭﻟﻢ ﺗﺤﺮﻡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺘﻲ ﺃﺭﺿﻌﺘﻬﺎ ﺛﺎﻧﻴﺎ‪ .‬ﻭﺇﻥ ﻋﻘﺪ ﻋﻠﻰ ﺟﺎﺭﻳﺘﻴﻦ ﺭﺿﻴﻌﺘﻴﻦ‪،‬‬
‫ﻓﺄﺭﺿﻌﺘﻬﻤﺎ ﺍﻣﺮﺃﺓ; ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺍﻟﻤﺮﺿﻌﺔ ﻭﺍﻟﺠﺎﺭﻳﺘﺎﻥ ﻣﻌﺎ‪.‬‬

‫)‪(٤٥٦‬‬
 ‫ﻓﺈﻥ ﺃﺭﺿﻌﺖ ﺍﻣﺮﺃﺗﺎﻥ ﻟﻪ ﻟﻬﺎﺗﻴﻦ ﺍﻟﺠﺎﺭﻳﺘﻴﻦ‪ ،‬ﺣﺮﻣﻦ ﻋﻠﻴﻪ ﻛﻠﻬﻦ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺍﻟﻤﺸﺮﻛﺎﺕ ﻋﻠﻰ ﺍﺧﺘﻼﻑ‬
‫ﺃﺻﻨﺎﻓﻬﻦ ﻳﻬﻮﺩﻳﺔ ﻛﺎﻧﺖ ﺃﻭ ﻧﺼﺮﺍﻧﻴﺔ ﺃﻭ ﻋﺎﺑﺪﺓ ﻭﺛﻦ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ‬
‫ﺇﻟﻰ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﻦ; ﻋﻘﺪ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺟﺎﺋﺰ‬
‫ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻟﺠﻨﺴﻴﻦ ﻋﻘﺪ ﺍﻟﻤﺘﻌﺔ ﻣﻊ‬
‫ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻟﻜﻨﻪ ﻳﻤﻨﻌﻬﻦ ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﻮﺭ ﻭﺃﻛﻞ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ‬
‫ﻭﺟﻤﻴﻊ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻄﺄ ﺑﻤﻠﻚ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪،‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻪ ﻭﻁﺀ ﺍﻟﻤﺠﻮﺳﻴﺔ ﺑﻤﻠﻚ ﺍﻟﻴﻤﻴﻦ ﻭﻋﻘﺪ ﺍﻟﻤﺘﻌﺔ‪ ،‬ﻭﻟﻴﺲ‬
‫ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺳﻠﻢ ﺍﻟﻴﻬﻮﺩﻱ ﻭﺍﻟﻨﺼﺮﺍﻧﻲ ﻭﺍﻟﻤﺠﻮﺳﻲ‪ ،‬ﻭﻟﻢ ﺗﺴﻠﻢ‬
‫ﺍﻣﺮﺃﺗﻪ‪ :‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻤﺴﻜﻬﺎ ﺑﺎﻟﻌﻘﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﻄﺄﻫﺎ‪ .‬ﻓﺈﻥ‬
‫ﺃﺳﻠﻤﺖ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻟﻢ ﻳﺴﻠﻢ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺷﺮﺍﺋﻂ‬
‫ﺍﻟﺬﻣﺔ; ﻓﺈﻧﻪ ﻳﻤﻠﻚ ﻋﻘﺪﻫﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻤﻜﻦ ﻣﻦ ﺍﻟﺪﺧﻮﻝ‬
‫ﺇﻟﻴﻬﺎ ﻟﻴﻼ‪ ،‬ﻭﻻ ﻣﻦ ﺍﻟﺨﻠﻮ ﺑﻬﺎ‪ ،‬ﻭﻻ ﻣﻦ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﺩﺍﺭ ﺍﻟﻬﺠﺮﺓ‬
‫ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﺤﺮﺏ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﺸﺮﺍﺋﻂ ﺍﻟﺬﻣﺔ‪ ،‬ﺍﻧﺘﻈﺮ ﺑﻪ ﻋﺪﺗﻬﺎ‪:‬‬
‫ﻓﺈﻥ ﺃﺳﻠﻢ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻤﻠﻚ ﻋﻘﺪﻫﺎ; ﻭﺇﻥ ﺃﺳﻠﻢ‬
‫ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ‪ ،‬ﻓﻼ ﺳﺒﻴﻞ ﻟﻪ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻴﻤﻦ ﻻ ﺫﻣﺔ ﻟﻪ ﻣﻦ ﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ‪،‬‬

‫)‪(٤٥٧‬‬
 ‫ﻓﺈﻧﻪ ﻳﻨﺘﻈﺮ ﺑﻪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻢ‪ ،‬ﻛﺎﻥ ﻣﺎﻟﻜﺎ ﻟﻠﻌﻘﺪ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﺴﻠﻢ ﺇﻻ ﺑﻌﺪ ﺫﻟﻚ; ﻓﻘﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‪ ،‬ﻭﻣﻠﻜﺖ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻨﺎﺻﺒﺔ ﺍﻟﻤﻌﺮﻭﻓﺔ ﺑﺬﻟﻚ‪ .‬ﻭﻻ‬
‫ﺑﺄﺱ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻨﺼﺒﻦ ﻭﻻ ﻳﻌﺮﻓﻦ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺆﻣﻨﺔ ﺇﻻ ﺑﻤﺆﻣﻦ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺠﻬﺎ‬
‫ﺑﺎﻟﻤﺨﺎﻟﻒ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﺎﻣﺮﺃﺓ ﻓﺎﺟﺮﺓ ﻣﻌﺮﻭﻓﺔ ﺑﺬﻟﻚ‪.‬‬
‫ﻓﺈﻥ ﺗﺰﻭﺝ ﺑﻬﺎ‪ ،‬ﻓﻠﻴﻤﻨﻌﻬﺎ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﺇﺫﺍ ﻓﺠﺮﺕ ﺍﻟﻤﺮﺃﺓ ﻋﻨﺪ‬
‫ﺍﻟﺮﺟﻞ; ﻛﺎﻥ ﻣﺨﻴﺮﺍ ﻓﻲ ﺇﻣﺴﺎﻛﻬﺎ ﻭﻃﻼﻗﻬﺎ‪ ،‬ﻭﺍﻷﻓﻀﻞ ﻟﻪ ﻃﻼﻗﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻓﺠﺮ ﺑﺎﻣﺮﺃﺓ ﻏﻴﺮ ﺫﺍﺕ ﺑﻌﻞ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻣﺎ‬
‫ﺩﺍﻣﺖ ﻣﺼﺮﺓ ﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‪ .‬ﻓﺈﻥ ﻇﻬﺮ ﻟﻪ ﻣﻨﻬﺎ ﺍﻟﺘﻮﺑﺔ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺗﻌﺘﺒﺮ ﺗﻮﺑﺘﻬﺎ ﺑﺄﻥ ﻳﺪﻋﻮﻫﺎ ﺇﻟﻰ ﻣﺜﻞ ﻣﺎ ﻛﺎﻥ‬
‫ﻣﻨﻪ‪ :‬ﻓﺈﻥ ﺃﺟﺎﺑﺖ‪ ،‬ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ; ﻭﺇﻥ ﺍﻣﺘﻨﻌﺖ ﻋﺮﻑ‬
‫ﺑﺬﻟﻚ ﺗﻮﺑﺘﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻔﺠﺮ ﺑﺄﻣﻬﺎ ﺃﻭ‬
‫ﺍﺑﻨﺘﻬﺎ; ﻟﻢ ﻳﺤﺮﻡ ﺫﻟﻚ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﻪ‪ .‬ﻓﺈﻥ ﻓﺠﺮ ﺑﺎﻣﺮﺃﺓ; ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻪ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺃﻣﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺐ ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﻻ ﻋﻠﻰ‬
‫ﺑﻨﺘﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻪ ﻣﻼﻣﺴﺔ ﺩﻭﻥ ﺍﻟﺠﻤﺎﻉ ﺃﻭ ﻗﺒﻠﺔ‬
‫ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺄﻥ ﻳﻌﻘﺪ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺃﻣﻬﺎ ﻭﺍﺑﻨﺘﻬﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺃﻡ ﺍﻣﺮﺃﺓ ﻗﺪ ﻓﺠﺮ ﺑﻬﺎ ﻭﺑﻨﺘﻬﺎ ﻭﻣﻦ‬

‫)‪(٤٥٨‬‬
 ‫ﺟﻬﺔ ﺍﻟﺮﺿﺎﻉ‪ .‬ﻭﺣﻜﻤﻬﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﺣﻜﻢ ﺍﻟﻨﺴﺐ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻭﻋﻨﺪ ﺍﻟﺮﺟﻞ ﻋﻤﺘﻬﺎ ﺃﻭ ﺧﺎﻟﺘﻬﺎ‬
‫ﺇﻻ ﺑﺮﺿﺎ ﻣﻨﻬﻤﺎ‪ .‬ﻓﺈﻥ ﻋﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻟﺔ ﻣﺨﻴﺮﺓ‬
‫ﺑﻴﻦ ﺇﻣﻀﺎﺀ ﺍﻟﻌﻘﺪ ﻭﺑﻴﻦ ﺍﻻﻋﺘﺰﺍﻝ‪ .‬ﻓﺈﻥ ﺃﻣﻀﺖ; ﻛﺎﻥ ﻣﺎﺿﻴﺎ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﻓﺴﺦ‪ .‬ﻭﺇﻥ ﺍﻋﺘﺰﻟﺖ ﻭﺍﻋﺘﺪﺕ ﺛﻼﺛﺔ‬
‫ﺃﻗﺮﺀ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻓﺮﺍﻗﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﺰﻭﺝ ﻭﻣﻐﻨﻴﺎ ﻋﻦ ﺍﻟﻄﻼﻕ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻟﺔ ﻭﻋﻨﺪﻩ ﺑﻨﺖ ﺍﻷﺥ ﺃﻭ ﺑﻨﺖ‬
‫ﺍﻷﺧﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺮﺿﻴﺎ ﺑﺬﻟﻚ‪ .‬ﻭﺣﻜﻢ ﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻟﺔ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﺮﺿﺎﻉ ﺣﻜﻤﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﺴﺐ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺃﻣﺔ ﻭﻋﻨﺪﻩ ﺣﺮﺓ ﺇﻻ ﺑﺮﺿﺎﻫﺎ‪.‬‬
‫ﻓﺈﻥ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻣﻦ ﻏﻴﺮ ﺭﺿﺎﻫﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ‪ .‬ﻓﺈﻥ ﺃﻣﻀﺖ‬
‫ﺍﻟﺤﺮﺓ ﺍﻟﻌﻘﺪ‪ ،‬ﻣﻀﻰ ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺍﺧﺘﻴﺎﺭ‪ .‬ﻭﺇﻥ ﺃﺑﺖ‬
‫ﻭﺍﻋﺘﺰﻟﺖ ﻭﺻﺒﺮﺕ ﺛﻼﺛﺔ ﺃﻗﺮﺍﺀ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻓﺮﺍﻗﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ‬
‫ﺍﻟﺰﻭﺝ‪ .‬ﻓﺈﻥ ﻋﻘﺪ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺣﺮﺓ ﻭﺃﻣﺔ; ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻋﻠﻰ‬
‫ﺍﻟﺤﺮﺓ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻷﻣﺔ ﺑﺎﻃﻼ‪ .‬ﻓﺈﻥ ﻋﻘﺪ ﻋﻠﻰ ﺣﺮﺓ‬
‫ﻭﻋﻨﺪﻩ ﺃﻣﺔ‪ .‬ﻭﻫﻲ ﻻ ﺗﻌﻠﻢ ﺫﻟﻚ; ﻓﺈﺫﺍ ﻋﻠﻤﺖ ﺃﻥ ﻟﻪ ﺍﻣﺮﺃﺓ ﺃﻣﺔ‪،‬‬
‫ﻛﺎﻧﺖ ﻣﺨﻴﺮﺓ ﺑﻴﻦ ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺑﻴﻦ ﺍﻻﻋﺘﺰﺍﻝ‪ ،‬ﻭﺗﻨﺘﻈﺮ‬
‫ﻣﺪﺓ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻣﻀﺖ ﺍﻟﻌﺪﺓ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻓﺮﺍﻗﺎ ﺑﻴﻨﻬﺎ‬
‫ﻭﺑﻴﻦ ﺍﻟﺰﻭﺝ‪ .‬ﻭﻣﺘﻰ ﺭﺿﻴﺖ ﺑﺬﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺍﺧﺘﻴﺎﺭ‪.‬‬

‫)‪(٤٥٩‬‬
 ‫ﻭﻳﻜﺮﻩ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻷﻣﺔ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻄﻮﻝ‪ .‬ﻓﺄﻣﺎ ﻣﻊ ﻋﺪﻣﻪ‪،‬‬
‫ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻰ ﺍﻷﻣﺔ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻄﻮﻝ;‬
‫ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﺎﺿﻴﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﺗﺮﻙ ﺍﻷﻓﻀﻞ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﻘﺎﺑﻠﺔ ﻭﺍﺑﻨﺘﻬﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻤﻊ‬
‫ﺍﻟﺮﺟﻞ ﺑﻴﻦ ﺍﻣﺮﺃﺓ ﻗﺪ ﻋﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺑﻴﻦ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻬﺎ ﺃﻭ ﻭﻟﻴﺪﺗﻪ‪،‬‬
‫ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﺃﻣﻬﺎ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﺑﻨﻪ ﺑﻨﺖ ﺍﻣﺮﺃﺓ ﻛﺎﻧﺖ‬
‫ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻗﺪ ﺩﺧﻞ ﺑﻬﺎ; ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻨﺖ ﻗﺪ ﺭﺯﻗﺖ ﺑﻌﺪ‬
‫ﻣﻔﺎﺭﻗﺘﻬﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺒﻨﺖ ﺭﺯﻗﺖ‬
‫ﻗﺒﻞ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺬﻟﻚ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﻟﻠﻤﺮﻳﺾ ﺃﻥ ﻳﺘﺰﻭﺝ ﻓﻲ ﺣﺎﻝ ﻣﺮﺿﻪ‪ .‬ﻓﺈﻥ ﺗﺰﻭﺝ‬
‫ﻭﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺛﻢ ﻣﺎﺕ; ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﺗﻮﺍﺭﺛﺎ‪ .‬ﻭﺇﻥ ﻣﺎﺕ‬
‫ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻗﺎﻡ ﺭﺟﻞ ﺑﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺃﻗﺎﻣﺖ ﺃﺧﺖ‬
‫ﺍﻟﻤﺮﺃﺓ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻬﺎ ﺍﻣﺮﺃﺓ ﺍﻟﺮﺟﻞ; ﻛﺎﻧﺖ ﺍﻟﺒﻴﻨﺔ ﺑﻴﻨﺔ ﺍﻟﺮﺟﻞ‪،‬‬
‫ﻭﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺑﻴﻨﺘﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺑﻴﻨﺘﻬﺎ ﻗﺒﻞ ﺑﻴﻨﺔ ﺍﻟﺮﺟﻞ‪،‬‬
‫ﺃﻭ ﻳﻜﻮﻥ ﻣﻊ ﺑﻴﻨﺘﻬﺎ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﺛﺒﺖ ﻟﻬﺎ ﺃﺣﺪ ﻫﺬﻳﻦ‬
‫ﺍﻟﺸﻴﺌﻴﻦ‪ ،‬ﺃﺑﻄﻠﺖ ﺑﻴﻨﺔ ﺍﻟﺮﺟﻞ‪ .‬ﻭﺇﺫﺍ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪،‬‬
‫ﻓﺠﺎﺀ ﺁﺧﺮ‪ ،‬ﻓﺎﺩﻋﻰ ﺃﻧﻬﺎ ﺯﻭﺟﺘﻪ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺩﻋﻮﺍﻩ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﻳﻘﻴﻢ ﺍﻟﺒﻴﻨﺔ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺃﺧﺖ ﺃﺧﻴﻪ‪ ،‬ﺇﺫﺍ ﻟﻢ‬
‫ﺗﻜﻦ ﺃﺧﺘﺎ ﻟﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻪ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺃﻥ‬

‫)‪(٤٦٠‬‬
 ‫ﻳﺘﺰﻭﺝ ﺑﻀﺮﺓ ﺃﻣﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻊ ﻏﻴﺮ ﺃﺑﻴﻪ‪.‬‬
‫ﺑﺎﺏ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﺍﻟﺬﻱ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﺃﻧﺒﺖ ﺍﻟﻠﺤﻢ ﻭﺷﺪ ﺍﻟﻌﻈﻢ‪ .‬ﻓﺈﻥ‬
‫ﻋﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺨﻤﺲ ﻋﺸﺮﺓ ﺭﺿﻌﺔ ﻣﺘﻮﺍﻟﻴﺎﺕ‬
‫ﻟﻢ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻦ ﺑﺮﺿﺎﻉ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻨﻀﺒﻂ ﺍﻟﻌﺪﺩ;‬
‫ﺍﻋﺘﺒﺮ ﺑﺮﺿﺎﻉ ﻳﻮﻡ ﻭﻟﻴﻠﺔ‪ ،‬ﺇﺫﺍ ﻟﻢ ﺗﺮﺿﻊ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ‪ .‬ﻓﻤﺘﻰ‬
‫ﻛﺎﻥ ﺍﻟﺮﺿﺎﻉ ﺃﻗﻞ ﻣﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻤﺎ ﻻ ﻳﻨﺒﺖ ﺍﻟﻠﺤﻢ ﻭﻻ ﻳﺸﺪ‬
‫ﺍﻟﻌﻈﻢ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﺧﻤﺲ ﻋﺸﺮﺓ ﺭﺿﻌﺔ‪ ،‬ﺃﻭ ﻣﻊ ﺍﺳﺘﻴﻔﺎﺀ‬
‫ﺍﻟﻌﺪﺩ ﻗﺪ ﻓﺼﻞ ﺑﻴﻨﻬﻦ ﺑﺮﺿﺎﻉ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ‬
‫ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﻟﻤﻦ ﻻ ﻳﺮﺍﻋﻲ ﺍﻟﻌﺪﺩ‪ ،‬ﺃﻭ ﻣﻊ ﺗﻤﺎﻡ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﺩﺧﻞ‬
‫ﺑﻴﻨﻪ ﺭﺿﺎﻉ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ; ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﺤﺮﻡ‪ ،‬ﻭﻻ ﺗﺄﺛﻴﺮ ﻟﻪ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺿﺎﻉ ﻓﻲ ﻣﺪﺓ ﺍﻟﺤﻮﻟﻴﻦ‪ .‬ﻓﺈﻥ ﺣﺼﻞ‬
‫ﺍﻟﺮﺿﺎﻉ ﺑﻌﺪ ﺍﻟﺤﻮﻟﻴﻦ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻗﻠﻴﻼ‬
‫ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ; ﻓﺈﻧﻪ ﻻ ﻳﺤﺮﻡ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺩﺭ ﻟﺒﻦ ﺍﻣﺮﺃﺓ‬
‫ﻟﻴﺴﺖ ﻣﺮﺿﻌﺔ‪ ،‬ﻓﺄﺭﺿﻌﺖ ﺻﺒﻴﺎ ﺃﻭ ﺻﺒﻴﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻻ ﺗﺄﺛﻴﺮ‬
‫ﻟﻪ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ‪.‬‬
‫ﻭﻣﺘﻰ ﺣﺼﻞ ﺍﻟﺮﺿﺎﻉ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻓﺈﻧﻪ‬
‫ﺑﻤﻨﺰﻟﺔ ﺍﻟﻨﺴﺐ‪ .‬ﻭﻳﺤﺮﻡ ﻣﻨﻪ ﻣﺎ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻨﺴﺐ‬
‫ﻣﻨﻪ ﻳﺮﺍﻋﻰ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﺧﺎﺻﺔ ﺩﻭﻥ ﺍﻷﻡ‪ .‬ﻭﻣﻌﻨﻰ ﺫﻟﻚ‪ :‬ﺃﻥ‬

‫)‪(٤٦١‬‬
 ‫ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺃﺭﺿﻌﺖ ﺻﺒﻴﺎ ﺑﻠﺒﻦ ﺑﻌﻞ ﻟﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﺰﻭﺟﻬﺎ ﻋﺪﺓ‬
‫ﺃﻭﻻﺩ ﻣﻦ ﺃﻣﻬﺎﺕ ﺷﺘﻰ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﺤﺮﻣﻮﻥ ﻛﻠﻬﻢ ﻋﻠﻰ ﺍﻟﺼﺒﻲ‬
‫ﺍﻟﻤﺮﺗﻀﻊ ﻭﻋﻠﻰ ﺃﺑﻴﻪ ﻭﻋﻠﻰ ﺇﺧﻮﺗﻪ ﺍﻟﺬﻳﻦ ﻳﻨﺘﺴﺒﻮﻥ ﺇﻟﻰ ﺃﺑﻴﻪ ﺑﺎﻟﻮﻻﺩﺓ‬
‫ﻭﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻨﺘﺴﺒﻮﻥ ﺇﻟﻰ ﺃﻣﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﻮﻻﺩﺓ ﺩﻭﻥ‬
‫ﺍﻟﺮﺿﺎﻉ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻟﻠﺒﻌﻞ ﺃﻭﻻﺩ ﻳﻨﺘﺴﺒﻮﻥ ﺇﻟﻴﻪ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﺮﺿﺎﻉ ﻣﻦ ﻏﻴﺮ ﻫﺬﻩ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﺤﺮﻣﻮﻥ ﻛﻠﻬﻢ ﻋﻠﻰ ﺍﻟﺼﺒﻲ‬
‫ﺍﻟﻤﺮﺗﻀﻊ‪ .‬ﻭﻛﺬﻟﻚ ﻳﺤﺮﻡ ﺟﻤﻴﻊ ﺇﺧﻮﺓ ﺍﻟﻤﺮﺗﻀﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﻌﻞ‬
‫ﻭﻋﻠﻰ ﺟﻤﻴﻊ ﺃﻭﻻﺩﻩ ﻣﻦ ﺟﻬﺔ ﺍﻟﻮﻻﺩﺓ ﻭﺍﻟﺮﺿﺎﻉ‪ .‬ﻭﻻ ﻳﺤﺮﻡ ﻋﻠﻰ‬
‫ﺍﻟﺼﺒﻲ ﻣﻦ ﻳﻨﺘﺴﺐ ﺇﻟﻰ ﺃﻣﻪ ﺍﻟﻤﺮﺿﻌﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺿﺎﻉ ﻣﻦ ﻏﻴﺮ‬
‫ﻟﺒﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺝ‪ .‬ﻭﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺟﻤﻴﻊ ﺃﻭﻻﺩﻫﺎ ﺍﻟﺬﻳﻦ ﻳﻨﺘﺴﺒﻮﻥ‬
‫ﺇﻟﻴﻬﺎ ﺑﺎﻟﻮﻻﺩﺓ‪.‬‬
‫ﻭﺍﻟﺮﺿﺎﻉ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﺑﺒﻴﻨﺔ ﻋﺎﺩﻟﺔ‪ .‬ﻭﺇﺫﺍ ﺍﺩﻋﺖ ﺍﻟﻤﺮﺃﺓ ﺃﻧﻬﺎ‬
‫ﺃﺭﺿﻌﺖ ﺻﺒﻴﺎ; ﻟﻢ ﻳﻘﺒﻞ ﻗﻮﻟﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﺃﺻﻞ ﺍﻹﺑﺎﺣﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺿﻌﺖ ﺍﻟﻤﺮﺃﺓ ﺻﺒﻴﻴﻦ‪ ،‬ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺼﺒﻴﻴﻦ‬
‫ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻭﻻﺩﺓ ﻭﺭﺿﺎﻋﺎ ﻣﻦ ﻏﻴﺮ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺭﺿﻌﺎ ﻣﻦ‬
‫ﻟﺒﻨﻪ; ﺟﺎﺯ ﺍﻟﺘﻨﺎﻛﺢ ﺑﻴﻦ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻫﺬﺍ‪ ،‬ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ‬
‫ﺫﺍﻙ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻨﺎﻛﺢ ﺑﻴﻨﻬﻤﺎ ﺃﻧﻔﺴﻬﻤﺎ ﻭﻻ ﺑﻴﻦ ﺃﺧﻮﺍﺗﻬﻤﺎ‬
‫ﻣﻦ ﺟﻬﺔ ﻟﺒﻦ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺭﺿﻌﺎ ﻣﻦ ﻟﺒﻨﻪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺭﺑﺖ ﺍﻣﺮﺃﺓ ﺟﺪﻳﺎ ﺑﻠﺒﻨﻬﺎ; ﻓﺈﻧﻪ ﻳﻜﺮﻩ ﻟﺤﻤﻪ ﻭﻟﺤﻢ ﻛﻞ‬
‫ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻧﺴﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪.‬‬

‫)‪(٤٦٢‬‬
 ‫ﺑﺎﺏ ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻭﺍﺧﺘﻴﺎﺭ ﺍﻷﺯﻭﺍﺝ‬
‫ﺍﻟﻤﺆﻣﻨﻮﻥ ﺑﻌﻀﻬﻢ ﺃﻛﻔﺎﺀ ﻟﺒﻌﺾ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻛﻤﺎ ﺃﻧﻬﻢ‬
‫ﻣﺘﻜﺎﻓﺌﻮﻥ ﻓﻲ ﺍﻟﺪﻣﺎﺀ ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻨﺴﺐ ﻭﺍﻟﺸﺮﻑ‪ .‬ﻭﺇﺫﺍ ﺧﻄﺐ‬
‫ﺍﻟﻤﺆﻣﻦ ﺇﻟﻰ ﻏﻴﺮﻩ ﺑﻨﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪﻩ ﻳﺴﺎﺭ ﺑﻘﺪﺭ ﻣﺎ ﻳﻘﻮﻡ ﺑﺄﻣﺮﻫﺎ‬
‫ﻭﺍﻻﻧﻔﺎﻕ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻤﻦ ﻳﺮﺿﻰ ﺩﻳﻨﻪ ﻭﺃﻣﺎﻧﺘﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ‬
‫ﻣﺮﺗﻜﺒﺎ ﻟﺸﺊ ﻣﻦ ﺍﻟﻔﺠﻮﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺣﻘﻴﺮﺍ ﻓﻲ ﻧﺴﺒﻪ ﻗﻠﻴﻞ ﺍﻟﻤﺎﻝ‪،‬‬
‫ﻓﻠﻢ ﻳﺰﻭﺟﻪ ﺇﻳﺎﻫﺎ; ﻛﺎﻥ ﻋﺎﺻﻴﺎ ﻟﻠﻪ ﻣﺨﺎﻟﻔﺎ ﻟﺴﻨﺔ ﻧﺒﻴﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺰﻭﺝ ﺑﻨﺘﻪ ﺷﺎﺭﺏ ﺧﻤﺮ ﺃﻭ ﻣﺘﻈﺎﻫﺮﺍ‬
‫ﺑﺎﻟﻔﺴﻖ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ; ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺗﺎﺭﻛﺎ‬
‫ﻟﻸﻓﻀﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺘﺰﻭﺝ; ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻄﻠﺐ ﺫﻭﺍﺕ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻷﺑﻮﺍﺕ ﻭﺍﻷﺻﻮﻝ ﺍﻟﻜﺮﻳﻤﺔ‪ .‬ﻭﻳﺠﺘﻨﺐ ﻣﻦ ﻻ ﺃﺻﻞ ﻟﻪ ﻭﻻ‬
‫ﻋﻘﻞ ﻟﻪ‪ .‬ﻭﻻ ﻳﺘﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ ﻟﺠﻤﺎﻟﻬﺎ‪ ،‬ﺃﻭ ﻣﺎﻟﻬﺎ‪ ،‬ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ‬
‫ﻣﺮﺿﻴﺔ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﻻ ﺗﻜﻮﻥ ﻋﺎﻗﻠﺔ ﺳﺪﻳﺪﺓ ﺍﻟﺮﺃﻱ‪ .‬ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻧﻪ‬
‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺰﻭﺝ ﻣﻦ ﻳﺨﺎﻟﻔﻪ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻣﺴﺘﻀﻌﻔﺔ ﻭﻻ ﻳﻌﺮﻑ ﻣﻨﻬﺎ ﻧﺼﺒﺎ ﻭﻻ ﺍﻧﺤﺮﺍﻓﺎ ﻋﻦ ﺍﻟﺤﻖ‪ .‬ﻭﺇﺫﺍ‬
‫ﻭﺟﺪ ﺍﻣﺮﺃﺓ ﻟﻬﺎ ﺩﻳﻦ ﻭﺃﺻﻞ‪ ،‬ﻓﻼ ﻳﻤﺘﻨﻊ ﻣﻦ ﻣﻨﺎﻛﺤﺘﻬﺎ ﻷﺟﻞ ﻓﻘﺮﻫﺎ‬
‫ﻓﺈﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ‪) :‬ﺇﻥ ﻳﻜﻮﻧﻮﺍ ﻓﻘﺮﺍﺀ ﻳﻐﻨﻬﻢ ﺍﻟﻠﻪ ﻣﻦ ﻓﻀﻠﻪ(‪.‬‬
‫ﻭﻳﺨﺘﺎﺭ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻮﻟﻮﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺳﻮﺩﺍﺀ ﻗﺒﻴﺤﺔ ﺍﻟﻤﻨﻈﺮ‪.‬‬

‫)‪(٤٦٣‬‬
 ‫ﻭﻳﺠﺘﻨﺐ ﺍﻟﻌﻘﻴﻢ ﻣﻨﻬﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺴﻨﺎﺀ ﺟﻤﻴﻠﺔ ﺍﻟﻤﻨﻈﺮ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺍﻟﺘﺰﻭﻳﺞ ﺑﺎﻷﺑﻜﺎﺭ‪ .‬ﻓﺈﻥ ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪،‬‬
‫ﻗﺎﻝ‪) :‬ﺇﻧﻬﻦ ﺃﻃﻴﺐ ﺷﺊ ﺃﻓﻮﺍﻫﺎ ﻭﺃﺩﺭ ﺷﺊ ﺃﺧﻼﻓﺎ ﻭﺃﺣﺴﻦ ﺷﺊ‬
‫ﺃﺧﻼﻗﺎ ﻭﺃﻓﺘﺢ ﺷﺊ ﺃﺭﺣﺎﻣﺎ(‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻧﻜﺎﺡ ﺟﻤﻴﻊ ﺍﻟﺴﻮﺩﺍﻥ ﻣﻦ ﺍﻟﺰﻧﺞ ﻭﻏﻴﺮﻫﻢ ﺇﻻ ﺍﻟﻨﻮﺑﺔ‬
‫ﺧﺎﺻﺔ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻟﺘﺰﻭﻳﺞ ﺑﺎﻷﻛﺮﺍﺩ‪ .‬ﻭﻳﻜﺮﻩ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺠﻨﻮﻧﺔ‪ .‬ﻭﻻ‬
‫ﺑﺄﺱ ﺑﻮﻃﺌﻬﺎ ﺑﻤﻠﻚ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻄﻠﺐ ﻭﻟﺪﻫﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﺎﻣﺮﺃﺓ ﻗﺪ ﻋﻠﻢ ﻣﻨﻬﺎ ﺍﻟﻔﺠﻮﺭ ﺇﺫﺍ ﺗﺎﺑﺖ‬
‫ﻭﺃﻗﻠﻌﺖ‪ .‬ﻓﺈﻥ ﻋﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﺃﻧﻬﺎ ﻛﺎﻧﺖ‬
‫ﺯﻧﺖ; ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﻋﻠﻰ ﻭﻟﻴﻬﺎ ﺑﺎﻟﻤﻬﺮ ﻣﺎ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ .‬ﻓﺈﻥ‬
‫ﺩﺧﻞ ﺑﻬﺎ; ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﻤﻬﺮ ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻦ ﻓﺮﺟﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺨﻴﺮ ﻓﻲ‬
‫ﺇﻣﺴﺎﻛﻬﺎ ﻭﻃﻼﻗﻬﺎ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﻳﺘﻮﻟﻰ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ‬
‫ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺑﻨﺘﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﻐﻴﺮﺓ ﻟﻢ ﺗﺒﻠﻎ‬
‫ﻣﺒﻠﻎ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﻏﻴﺮ ﺍﺳﺘﻴﺬﺍﻥ ﻟﻬﺎ‪ .‬ﻭﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻴﻬﺎ; ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻬﺎ ﺧﻴﺎﺭ‪ ،‬ﻭﺇﻥ ﺑﻠﻐﺖ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻧﺖ ﺍﻟﺒﻜﺮ ﺑﺎﻟﻐﺎ; ﺍﺳﺘﺤﺐ ﻟﻸﺏ‬
‫ﺃﻥ ﻻ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺍﺳﺘﻴﺬﺍﻧﻬﺎ‪ .‬ﻭﻳﻜﻔﻲ ﻓﻲ ﺇﺫﻧﻬﺎ ﺃﻥ‬
‫ﻳﻌﺮﺽ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺰﻭﻳﺞ‪ .‬ﻓﺈﺫﺍ ﺳﻜﺘﺖ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺭﺿﺎ ﻣﻨﻬﺎ‪ .‬ﻓﺈﻥ‬
‫ﻋﻘﺪ ﺍﻷﺏ ﻋﻠﻰ ﺑﻜﺮ ﻗﺪ ﺑﻠﻐﺖ ﻣﺒﻠﻎ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﻏﻴﺮ ﺍﺳﺘﻴﺬﺍﻥ ﻟﻬﺎ;‬

‫)‪(٤٦٤‬‬
 ‫ﻣﻀﻰ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺧﻼﻓﻪ‪ .‬ﻭﺇﻥ ﺃﺑﺖ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺃﻇﻬﺮﺕ‬
‫ﻛﺮﺍﻫﻴﺘﻪ; ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﻛﺮﺍﻫﻴﺘﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺒﻜﺮ ﺃﻥ ﺗﻌﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻧﻜﺎﺡ ﺍﻟﺪﻭﺍﻡ ﺇﻻ ﺑﺈﺫﻥ‬
‫ﺃﺑﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻋﻘﺪﺕ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺑﻐﻴﺮ ﺇﺫﻥ ﺃﺑﻴﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ‬
‫ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺭﺿﺎ ﺍﻷﺏ‪ .‬ﻓﺈﻥ ﺃﻣﻀﺎﻩ‪ ،‬ﻣﻀﻰ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻀﻪ‪،‬‬
‫ﻭﻓﺴﺦ; ﻛﺎﻥ ﻣﻔﺴﻮﺧﺎ‪ .‬ﻓﺈﻥ ﻋﻀﻞ ﺍﻟﺮﺟﻞ ﺑﻨﺘﻪ‪ ،‬ﻭﻫﻮ ﺃﻻ ﻳﺰﻭﺟﻬﺎ‬
‫ﺑﺎﻷﻛﻔﺎﺀ ﺇﺫﺍ ﺧﻄﺒﻮﻫﺎ; ﺟﺎﺯ ﻟﻬﺎ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺮﺽ‬
‫ﺑﺬﻟﻚ ﺍﻷﺏ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻜﺮﺍﻫﻴﺔ ﺍﻷﺏ ﺗﺄﺛﻴﺮ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻳﺠﻮﺯ‬
‫ﻟﻠﺒﻜﺮ ﺃﻥ ﺗﻌﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻣﻦ ﻏﻴﺮ ﺇﺫﻥ ﺃﺑﻴﻬﺎ‪ ،‬ﻏﻴﺮ‬
‫ﺃﻥ ﺍﻟﺬﻱ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻻ ﻳﻄﺄﻫﺎ ﻓﻲ ﺍﻟﻔﺮﺝ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻜﺮ‬
‫ﺑﺎﻟﻐﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺩﻭﻥ ﺍﻟﺒﺎﻟﻎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻣﻦ ﻏﻴﺮ ﺇﺫﻥ‬
‫ﺃﺑﻴﻬﺎ‪ .‬ﻭﻛﺎﻥ ﺣﻜﻢ ﺍﻟﻤﺘﻌﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺣﻜﻢ ﻧﻜﺎﺡ ﺍﻟﺪﻭﺍﻡ‪.‬‬
‫ﻭﺍﻟﺒﻜﺮ ﺍﻟﺒﺎﻟﻎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺃﺏ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ ﺃﻥ ﺗﻌﻘﺪ ﻋﻠﻰ‬
‫ﻧﻔﺴﻬﺎ ﺃﻱ ﻧﻜﺎﺡ ﺷﺎﺀﺕ ﻣﻦ ﻏﻴﺮ ﻭﻟﻲ‪ .‬ﻭﻟﻬﺎ ﺃﻥ ﺗﻮﻟﻲ ﻣﻦ ﺷﺎﺀﺕ‬
‫ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻬﺎ ﺟﺪ ﻭﺃﺏ; ﻛﺎﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﺍﻟﻌﻘﺪ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺠﺪ ﺃﻭﻟﻰ‪ .‬ﻓﺈﻥ ﻋﻘﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﺬﻱ ﺳﺒﻖ ﺑﺎﻟﻌﻘﺪ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﺬﻱ ﺗﺄﺧﺮ‪ .‬ﻓﺈﻥ ﺍﺗﻔﻖ ﻋﻘﺪﺍﻫﻤﺎ ﻓﻲ‬
‫ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ :‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﺎ ﻋﻘﺪﻩ ﺍﻟﺠﺪ‪ .‬ﻭﺇﺫﺍ ﺍﺧﺘﺎﺭ ﺃﺑﻮﻫﺎ ﺭﺟﻼ‪،‬‬
‫ﻭﺍﺧﺘﺎﺭ ﺟﺪﻫﺎ ﺁﺧﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﻟﺠﺪ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ‬

‫)‪(٤٦٥‬‬
 ‫ﺍﻷﺏ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻜﺮ ﺃﺑﻮﻫﺎ ﺍﻷﺩﻧﻰ ﺣﻴﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﺃﺑﻮﻫﺎ ﺣﻴﺎ; ﻟﻢ ﻳﺠﺰ ﻟﻠﺠﺪ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ ﺇﻻ ﺑﺮﺿﺎﻫﺎ‪ ،‬ﻭﺟﺮﻯ‬
‫ﻣﺠﺮﻯ ﻏﻴﺮﻩ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻠﺒﻜﺮ ﺃﻻ ﺗﻌﺪﻝ ﻋﻨﻪ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﺗﺨﺎﻟﻔﻪ‬
‫ﻓﻴﻤﺎ ﻳﺮﺍﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻔﻌﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺧﻴﺎﺭ ﻣﻊ ﻛﺮﺍﻫﻴﺘﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺟﺪ‪ ،‬ﻭﻛﺎﻥ ﻟﻬﺎ ﺃﺥ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﻬﺎ ﺃﻥ‬
‫ﺗﺠﻌﻞ ﺍﻷﻣﺮ ﺇﻟﻰ ﺃﺧﻴﻬﺎ ﺍﻟﻜﺒﻴﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﺃﺧﻮﺍﻥ‪ ،‬ﻓﺠﻌﻠﺖ‬
‫ﺍﻷﻣﺮ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﺛﻢ ﻋﻘﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻴﻬﺎ ﻟﺮﺟﻞ; ﻛﺎﻥ ﺍﻟﺬﻱ‬
‫ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻟﻪ ﺃﺧﻮﻫﺎ ﺍﻷﻛﺒﺮ ﺃﻭﻟﻰ ﺑﻬﺎ ﻣﻦ ﺍﻵﺧﺮ‪ .‬ﻓﺈﻥ ﺩﺧﻞ ﺑﻬﺎ‬
‫ﺍﻟﺬﻱ ﻋﻘﺪ ﻋﻠﻴﻪ ﺃﺧﻮﻫﺎ ﺍﻟﺼﻐﻴﺮ; ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ‬
‫ﻟﻸﺥ ﺍﻟﻜﺒﻴﺮ ﺃﻣﺮ ﻣﻊ ﺍﻟﺪﺧﻮﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﺥ ﺍﻟﻜﺒﻴﺮ ﺳﺒﻖ ﺑﺎﻟﻌﻘﺪ‪،‬‬
‫ﻭﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺬﻱ ﻋﻘﺪ ﻟﻪ ﺍﻷﺥ ﺍﻟﺼﻐﻴﺮ; ﻓﺈﻧﻬﺎ ﺗﺮﺩ ﺇﻟﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻦ ﻓﺮﺟﻬﺎ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ‪ .‬ﻭﺇﻥ ﺟﺎﺀﺕ‬
‫ﺑﻮﻟﺪ‪ ،‬ﻛﺎﻥ ﻻﺣﻘﺎ ﺑﺄﺑﻴﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﺍﻷﺑﻮﺍﻥ ﻋﻠﻰ ﻭﻟﺪﻳﻬﻤﺎ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻐﺎ‪ ،‬ﺛﻢ ﻣﺎﺗﺎ;‬
‫ﻓﺈﻧﻬﻤﺎ ﻳﺘﻮﺍﺭﺛﺎﻥ‪ :‬ﺗﺮﺙ ﺍﻟﺠﺎﺭﻳﺔ ﺍﻟﺼﺒﻲ‪ ،‬ﻭﺍﻟﺼﺒﻲ ﺍﻟﺠﺎﺭﻳﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻴﻬﻤﺎ ﻏﻴﺮ ﺃﺑﻮﻳﻬﻤﺎ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ; ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺍﻟﺬﻱ ﻣﺎﺕ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻓﻼ ﻳﺮﺙ ﺍﻟﺼﺒﻲ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﻠﻎ ﺃﻭ ﻟﻢ ﻳﺒﻠﻎ‬
‫ﻷﻥ ﻟﻬﺎ ﺍﻻﺧﺘﻴﺎﺭ ﻋﻨﺪ ﺍﻟﺒﻠﻮﻍ; ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻣﺎﺕ ﺍﻟﺰﻭﺝ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﺒﻠﻎ‪ ،‬ﻓﻼ ﻣﻴﺮﺍﺙ ﻟﻬﺎ ﺃﻳﻀﺎ‪ ،‬ﻷﻥ ﻟﻪ ﺍﻟﺨﻴﺎﺭ ﻋﻨﺪ ﺍﻟﺒﻠﻮﻍ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺗﻪ ﺑﻌﺪ ﺑﻠﻮﻏﻪ‪ ،‬ﻭﺭﺿﺎﻩ ﺑﺎﻟﻌﻘﺪ ﻗﺒﻞ ﺃﻥ ﺗﺒﻠﻎ ﺍﻟﺠﺎﺭﻳﺔ;‬
‫ﻓﺈﻧﻪ ﻳﻌﺰﻝ ﻣﺎ ﺗﺮﺛﻪ ﻣﻨﻪ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﻋﺮﺽ ﻋﻠﻴﻬﺎ‬

‫)‪(٤٦٦‬‬
 ‫ﺍﻟﻌﻘﺪ‪ .‬ﻓﺈﻥ ﺭﺿﻴﺖ ﺑﻪ‪ ،‬ﺣﻠﻔﺖ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺃﻧﻬﺎ ﻣﺎ ﺩﻋﺎﻫﺎ ﺇﻟﻰ‬
‫ﺍﻟﺮﺿﺎ ﺍﻟﻄﻤﻊ ﻓﻲ ﺍﻟﻤﻴﺮﺍﺙ‪ .‬ﻓﺈﺫﺍ ﺣﻠﻔﺖ‪ ،‬ﺃﻋﻄﻴﺖ ﺍﻟﻤﻴﺮﺍﺙ‪ .‬ﻭﺇﻥ‬
‫ﺃﺑﺖ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺷﺊ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻰ ﺻﺒﻴﺔ ﻟﻢ ﺗﺒﻠﻎ ﻏﻴﺮ ﺍﻷﺏ ﺃﻭ ﺍﻟﺠﺪ ﻣﻊ ﻭﺟﻮﺩ‬
‫ﺍﻷﺏ; ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﺨﻴﺎﺭ ﺇﺫﺍ ﺑﻠﻐﺖ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﺎﻗﺪ ﺟﺪﺍ ﻣﻊ‬
‫ﻋﺪﻡ ﺍﻷﺏ‪ ،‬ﺃﻭ ﺍﻷﺥ ﺃﻭ ﺍﻟﻌﻢ ﺃﻭ ﺍﻷﻡ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺛﻴﺒﺎ‪ ،‬ﻣﺎﻟﻜﺔ ﻷﻣﺮﻫﺎ‪ ،‬ﻧﺎﻓﺬﺍ ﺃﻣﺮﻫﺎ ﻓﻲ‬
‫ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﻌﺘﻖ ﻭﺍﻟﻬﺒﺔ ﻓﻲ ﻣﺎﻟﻬﺎ‪ ،‬ﻏﻴﺮ ﻣﻮﻟﻰ ﻋﻠﻴﻬﺎ ﻟﻔﺴﺎﺩ‬
‫ﻋﻘﻠﻬﺎ; ﺟﺎﺯ ﻟﻬﺎ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻟﻤﻦ ﺷﺎﺀﺕ ﻣﻦ ﺍﻷﻛﻔﺎﺀ‪ ،‬ﺳﻮﺍﺀ‬
‫ﻛﺎﻥ ﺃﺑﻮﻫﺎ ﺣﻴﺎ ﺃﻭ ﻣﻴﺘﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻷﻓﻀﻞ ﻟﻬﺎ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﺏ ﺃﻻ‬
‫ﺗﻌﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺇﻻ ﺑﺮﺿﺎﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻮﻟﻰ ﻋﻠﻴﻬﺎ; ﻟﻢ ﻳﺠﺰ ﻟﻬﺎ‬
‫ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻣﺮ ﺇﻟﻰ ﻭﻟﻴﻬﺎ ﻓﻲ ﺗﻮﻟﻲ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻻﺑﻨﻪ ﻋﻠﻰ ﺟﺎﺭﻳﺔ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ ﺑﺎﻟﻎ; ﻛﺎﻥ ﻟﻪ‬
‫ﺍﻟﺨﻴﺎﺭ ﺇﺫﺍ ﺑﻠﻎ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻷﺥ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺃﺧﺘﻪ ﺍﻟﺒﻜﺮ‪ ،‬ﺍﺳﺘﺄﻣﺮﻫﺎ‪.‬‬
‫ﻓﺈﻥ ﺳﻜﺘﺖ ﻛﺎﻥ ﺫﻟﻚ ﺭﺿﺎ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻟﺖ ﺍﻟﻤﺮﺃﺓ ﻏﻴﺮﻫﺎ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺳﻤﺖ ﻟﻪ ﺭﺟﻼ‬
‫ﺑﻌﻴﻨﻪ; ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﻌﻘﺪ ﻟﻐﻴﺮﻩ ﻋﻠﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻋﻘﺪ ﻟﻐﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ‬
‫ﺑﺎﻃﻼ‪ .‬ﻭﺇﺫﺍ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﺑﻨﻪ‪ ،‬ﻭﻫﻮ ﺻﻐﻴﺮ‪ ،‬ﻭﺳﻤﻰ ﻣﻬﺮﺍ‪ ،‬ﺛﻢ‬
‫ﻣﺎﺕ ﺍﻷﺏ; ﻛﺎﻥ ﺍﻟﻤﻬﺮ ﻣﻦ ﺃﺻﻞ ﺍﻟﺘﺮﻛﺔ ﻗﺒﻞ ﺍﻟﻘﺴﻤﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻟﻠﺼﺒﻲ ﻣﺎﻝ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﻬﺮ ﻣﻦ ﻣﺎﻝ ﺍﻻﺑﻦ ﺩﻭﻥ ﺍﻷﺏ‪.‬‬

‫)‪(٤٦٧‬‬
 ‫ﻭﺣﺪ ﺍﻟﺠﺎﺭﻳﺔ ﺍﻟﺘﻲ ﻳﺠﻮﺯ ﻟﻬﺎ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ‪ ،‬ﺃﻭ ﻳﺠﻮﺯ ﻟﻬﺎ‬
‫ﺃﻥ ﺗﻮﻟﻲ ﻣﻦ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﺗﺴﻊ ﺳﻨﻴﻦ ﻓﺼﺎﻋﺪﺍ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪﺕ ﺍﻷﻡ ﻻﺑﻦ ﻟﻬﺎ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﻛﺎﻥ ﻣﺨﻴﺮﺍ ﺇﺫﺍ ﺑﻠﻎ‬
‫ﻓﻲ ﻗﺒﻮﻝ ﺍﻟﻌﻘﺪ ﺃﻭ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻨﻪ‪ :‬ﻓﺈﻥ ﻗﺒﻞ‪ ،‬ﻟﺰﻣﻪ ﺍﻟﻤﻬﺮ; ﻭﺇﻥ ﺃﺑﻰ‪،‬‬
‫ﻟﺰﻣﻬﺎ ﻫﻲ ﺍﻟﻤﻬﺮ‪ .‬ﻭﺇﺫﺍ ﻋﻘﺪﺕ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻭﻫﻲ ﺳﻜﺮﻯ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ‪ .‬ﻓﺈﻥ ﺃﻓﺎﻗﺖ‪ ،‬ﻭﺭﺿﻴﺖ ﺑﻔﻌﻠﻬﺎ; ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﺎﺿﻴﺎ‪.‬‬
‫ﻭﺇﻥ ﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺮﺟﻞ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﻜﺮ‪ ،‬ﺛﻢ ﺃﻓﺎﻗﺖ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻓﺄﻗﺮﺗﻪ‬
‫ﻋﻠﻰ ﺫﻟﻚ; ﻛﺎﻥ ﺫﻟﻚ ﻣﺎﺿﻴﺎ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺍﻷﺏ‪ ،‬ﺃﻭ ﺍﻟﺠﺪ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﺏ‬
‫ﺍﻷﺩﻧﻰ‪ ،‬ﺃﻭ ﺍﻷﺥ ﺇﺫﺍ ﺟﻌﻠﺖ ﺍﻷﺧﺖ ﺃﻣﺮﻫﺎ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻭﻛﻠﺘﻪ‬
‫ﻓﻲ ﺃﻣﺮﻫﺎ‪ .‬ﻓﺄﻱ ﻫﺆﻻﺀ ﻛﺎﻥ; ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻌﻔﻮ ﻋﻦ ﺑﻌﺾ ﺍﻟﻤﻬﺮ‪،‬‬
‫ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻌﻔﻮ ﻋﻦ ﺟﻤﻴﻌﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﺮﺟﻞ ﻋﺪﺓ ﺑﻨﺎﺕ‪ ،‬ﻓﻌﻘﺪ ﻟﺮﺟﻞ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ‪،‬‬
‫ﻭﻟﻢ ﻳﺴﻤﻬﺎ ﺑﻌﻴﻨﻬﺎ‪ :‬ﻻ ﻟﻠﺰﻭﺝ ﻭﻻ ﻟﻠﺸﻬﻮﺩ; ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻗﺪ‬
‫ﺭﺁﻫﻦ ﻛﻠﻬﻦ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻷﺏ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﺏ ﺃﻥ ﻳﺴﻠﻢ ﺇﻟﻴﻪ‬
‫ﺍﻟﺘﻲ ﻧﻮﻯ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ; ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻟﻢ‬
‫ﻳﺮﻫﻦ ﻛﻠﻬﻦ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻤﻬﻮﺭ ﻭﻣﺎ ﻳﻨﻌﻘﺪ ﺑﻪ ﺍﻟﻨﻜﺎﺡ ﻭﻣﺎ ﻻ ﻳﻨﻌﻘﺪ‬
‫ﺍﻟﻤﻬﺮ ﻣﺎ ﺗﺮﺍﺿﻴﺎ ﻋﻠﻴﻪ ﺍﻟﺰﻭﺟﺎﻥ‪ .‬ﻣﻤﺎ ﻟﻪ ﻗﻴﻤﺔ‪ ،‬ﻭﻳﺤﻞ ﺗﻤﻠﻜﻪ‪،‬‬

‫)‪(٤٦٨‬‬
 ‫ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪ ،‬ﻣﻦ ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ ﺃﻭ ﺿﻴﻌﺔ ﺃﻭ ﺩﺍﺭ ﺃﻭ ﺭﻗﻴﻖ‬
‫ﺃﻭ ﺣﻴﻮﺍﻥ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻤﺎ ﻳﺘﻤﻠﻜﻪ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻓﻲ‬
‫ﺍﻟﻤﻬﺮ ﻣﺎ ﻻ ﻳﺤﻞ ﺗﻤﻠﻜﻪ ﻣﻦ ﺧﻤﺮ ﺃﻭ ﻧﺒﻴﺬ ﺃﻭ ﻟﺤﻢ ﺧﻨﺰﻳﺮ ﻭﻣﺎ ﺃﺷﺒﻪ‬
‫ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻋﻘﺪ ﻋﻠﻰ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ‪ .‬ﻭﻳﺠﻮﺯ‬
‫ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺷﺊ ﻣﻦ ﺍﻟﺤﻜﻢ ﻭﺍﻵﺩﺍﺏ‪،‬‬
‫ﻷﻥ ﻛﻞ ﺫﻟﻚ ﻟﻪ ﺃﺟﺮ ﻣﻌﻴﻦ ﻭﻗﻴﻤﺔ ﻣﻘﺪﺭﺓ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻘﺪ ﻋﻠﻰ‬
‫ﺇﺟﺎﺭﺓ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳﻌﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺃﻥ ﻳﻌﻤﻞ ﻟﻬﺎ ﺃﻭ ﻟﻮﻟﻴﻬﺎ ﺃﻳﺎﻣﺎ‬
‫ﻣﻌﻠﻮﻣﺔ ﺃﻭ ﺳﻨﻴﻦ ﻣﻌﻴﻨﺔ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺑﻨﺘﻪ ﺃﻭ ﺃﺧﺘﻪ‬
‫ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻳﺘﺰﻭﺝ ﺑﻨﺖ ﺍﻟﻤﺰﻭﺝ ﺃﻭ ﺃﺧﺘﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻢ ﻣﻬﺮ‬
‫ﻏﻴﺮ ﺗﺰﻭﻳﺞ ﻫﺬﺍ ﻣﻦ ﻫﺬﻩ‪ ،‬ﻭﻫﺬﻩ ﻣﻦ ﺫﺍﻙ‪ .‬ﻭﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻰ ﻫﺬﺍ ﻛﺎﻥ‬
‫ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻻ ﻳﺘﺠﺎﻭﺯ ﺑﺎﻟﻤﻬﺮ ﺍﻟﺴﻨﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ‪ ،‬ﻭﻫﻮ ﺧﻤﺴﻤﺎﺋﺔ‬
‫ﺩﺭﻫﻢ ﺟﻴﺎﺩ‪ .‬ﻓﻤﻦ ﺧﻄﺐ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﺑﺬﻝ ﻟﻪ ﻫﺬﺍ ﺍﻟﺼﺪﺍﻕ‪،‬‬
‫ﻭﻛﺎﻥ ﻛﻔﻮﺍ‪ ،‬ﻓﻠﻢ ﻳﺰﻭﺟﻪ; ﻛﺎﻥ ﻋﺎﺻﻴﺎ ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﺨﺎﻟﻔﺎ ﻟﺴﻨﺔ ﻧﺒﻴﻪ‪،‬‬
‫ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ .‬ﻭﻳﺠﻮﺯ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺩﺭﻫﻤﺎ‪ .‬ﻭﻣﺘﻰ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻟﺰﻣﻪ‬
‫ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﻟﻠﺮﺟﻞ ﺃﻥ ﻻ ﻳﺪﺧﻞ ﺑﺎﻣﺮﺃﺗﻪ ﺣﺘﻰ ﻳﻘﺪﻡ ﻟﻬﺎ ﻣﻬﺮﻫﺎ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ; ﻗﺪﻡ ﻟﻬﺎ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻣﻦ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻬﺪﻳﺔ‪،‬‬

‫)‪(٤٦٩‬‬
 ‫ﻟﻴﺴﺘﺒﻴﺢ ﺑﻪ ﻓﺮﺟﻬﺎ‪ ،‬ﻭﻳﺠﻌﻞ ﺍﻟﺒﺎﻗﻲ ﺩﻳﻨﺎ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪،‬‬
‫ﻭﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻤﻬﺮ ﻓﻲ ﺫﻣﺘﻪ; ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻣﺘﻰ ﺳﻤﻰ‬
‫ﺍﻟﻤﻬﺮ‪ ،‬ﺛﻢ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺃﻋﻄﺎﻫﺎ ﺷﻴﺌﺎ; ﻛﺎﻥ ﻓﻲ ﺫﻣﺘﻪ‪،‬‬
‫ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺪﻡ ﻟﻬﺎ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﻤﻬﺮ‬
‫ﺷﻴﺌﺎ‪ ،‬ﺛﻢ ﺩﺧﻞ ﺑﻬﺎ; ﻛﺎﻥ ﺍﻟﺒﺎﻗﻲ ﻓﻲ ﺫﻣﺘﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺳﻤﻰ ﻟﻬﺎ‬
‫ﻣﻬﺮﺍ‪ ،‬ﻭﺃﻋﻄﺎﻫﺎ ﺷﻴﺌﺎ‪ ،‬ﺛﻢ ﺩﺧﻞ ﺑﻬﺎ; ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺷﺊ‪ ،‬ﺳﻮﻯ‬
‫ﻣﺎ ﺃﺧﺬﺗﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺴﻠﻢ ﺍﻟﻤﻬﺮ‪ ،‬ﻭﻟﻢ ﻳﻌﻄﻬﺎ ﺷﻴﺌﺎ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ;‬
‫ﻟﺰﻣﻪ ﻣﻬﺮ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻻ ﻳﺘﺠﺎﻭﺯ ﺑﺬﻟﻚ ﺧﻤﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ ﺟﻴﺎﺩ‪.‬‬
‫ﻭﻣﺘﻰ ﻃﻠﻖ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺳﻤﻰ ﻟﻬﺎ‬
‫ﻣﻬﺮﺍ; ﻛﺎﻥ ﻋﻠﻴﻪ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺪﻡ ﻟﻬﺎ ﻣﻬﺮﻫﺎ‪،‬‬
‫ﺭﺟﻊ ﻋﻠﻴﻬﺎ ﺑﻨﺼﻒ ﻣﺎ ﺃﻋﻄﺎﻫﺎ ﺇﻳﺎﻩ‪ .‬ﻓﺈﻥ ﻭﻫﺒﺖ ﺍﻟﻤﺮﺃﺓ ﺻﺪﺍﻗﻬﺎ ﻗﺒﻞ‬
‫ﺗﻄﻠﻴﻘﻪ ﻟﻬﺎ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ ﺍﻟﺰﻭﺝ; ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﻋﻠﻴﻬﺎ ﺑﻤﺜﻞ‬
‫ﻧﺼﻒ ﺍﻟﻤﻬﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻬﺮ ﻣﻤﺎ ﻟﻪ ﺃﺟﺮ‪ ،‬ﻣﺜﻞ ﺗﻌﻠﻴﻢ ﺷﺊ ﻣﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺻﻨﺎﻋﺔ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ; ﺭﺟﻊ‬
‫ﻋﻠﻴﻬﺎ ﺑﻤﺜﻞ ﻧﺼﻒ ﺃﺟﺮﺓ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﺟﺮﺕ ﺑﻪ ﺍﻟﻌﺎﺩﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ‬
‫ﻗﺪﻡ ﻟﻬﺎ ﻣﻦ ﺍﻟﻤﻬﺮ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ ﺃﻭ ﺍﻟﺮﻗﻴﻖ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺤﻴﻮﺍﻥ ﺃﻭ‬
‫ﺍﻟﺮﻗﻴﻖ ﺣﺎﻣﻼ‪ ،‬ﺛﻢ ﻭﺿﻊ ﻋﻨﺪﻫﺎ; ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﻋﻠﻴﻬﺎ ﺑﻨﺼﻒ‬
‫ﻣﺎ ﺃﻋﻄﺎﻫﺎ ﻭﻧﺼﻒ ﻣﺎ ﻭﺿﻌﺖ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺤﻴﻮﺍﻥ ﻗﺪ ﺣﻤﻞ ﻋﻨﺪﻫﺎ;‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺊ ﻣﻦ ﺍﻟﺤﻤﻞ‪ ،‬ﺑﻞ ﻟﻪ ﺍﻟﻨﺼﻒ ﻣﻤﺎ ﺳﺎﻕ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺩﻋﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻬﺮ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻟﻢ‬

‫)‪(٤٧٠‬‬
 ‫ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺩﻋﻮﺍﻫﺎ‪ .‬ﻓﺈﻥ ﺍﺩﻋﺖ ﺃﻧﻬﺎ ﺟﻌﻠﺘﻪ ﺩﻳﻨﺎ ﻋﻠﻴﻪ; ﻛﺎﻥ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺍﻟﻴﻤﻴﻦ‪.‬‬
‫ﻭﻣﺘﻰ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﺳﻤﻰ ﻟﻬﺎ ﻣﻬﺮﺍ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻤﺘﻌﻬﺎ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻮﺳﺮﺍ ﺑﺪﺍﺑﺔ ﺃﻭ ﻣﻤﻠﻮﻙ ﺃﻭ ﻣﺎ ﺃﺷﺒﻬﻬﺎ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻮﺳﻄﺎ ﺑﺜﻮﺏ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻘﻴﺮﺍ ﻓﺒﺨﺎﺗﻢ ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺧﻼ ﺍﻟﺮﺟﻞ ﺑﺎﻣﺮﺃﺗﻪ‪ ،‬ﻓﺄﺭﺧﻰ ﺍﻟﺴﺘﺮ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ;‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻤﻬﺮ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻜﻢ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺤﻞ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺄﺧﺬ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻒ ﺍﻟﻤﻬﺮ ﻣﺎ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﺃﻣﻜﻦ ﺍﻟﺰﻭﺝ ﺇﻗﺎﻣﺔ‬
‫ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺃﻧﻪ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻣﺜﻼ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻤﺮﺃﺓ ﺑﻜﺮﺍ‪ ،‬ﻓﺘﻮﺟﺪ‬
‫ﻋﻠﻰ ﻫﻴﺌﺘﻬﺎ; ﻟﻢ ﻳﻠﺰﻣﻪ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻒ ﺍﻟﻤﻬﺮ‪.‬‬
‫ﻭﻣﺘﻰ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﻋﻦ ﺯﻭﺟﺘﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ‬
‫ﻭﺭﺛﺘﻪ ﺃﻥ ﻳﻌﻄﻮﺍ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻬﺮ ﻛﺎﻣﻼ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻬﺎ ﺃﻥ ﺗﺘﺮﻙ ﻧﺼﻒ‬
‫ﺍﻟﻤﻬﺮ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻔﻌﻞ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﻤﻬﺮ ﻛﻠﻪ‪ .‬ﻭﺇﻥ ﻣﺎﺗﺖ ﺍﻟﻤﺮﺃﺓ ﻗﺒﻞ‬
‫ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﻷﻭﻟﻴﺎﺋﻬﺎ ﻧﺼﻒ ﺍﻟﻤﻬﺮ‪ .‬ﻭﺇﻥ ﻣﺎﺗﺖ ﺍﻟﻤﺮﺃﺓ ﺑﻌﺪ‬
‫ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﻷﻭﻟﻴﺎﺋﻬﺎ ﻧﺼﻒ ﺍﻟﻤﻬﺮ‪ .‬ﻭﺇﻥ ﻣﺎﺗﺖ ﺍﻟﻤﺮﺃﺓ ﺑﻌﺪ‬
‫ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻗﺪ ﻗﺒﻀﺖ ﺍﻟﻤﻬﺮ ﻋﻠﻰ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻭﻻ ﻃﺎﻟﺒﺖ‬
‫ﺑﻪ ﻣﺪﺓ ﺣﻴﺎﺗﻬﺎ; ﻓﺈﻧﻪ ﻳﻜﺮﻩ ﻷﻭﻟﻴﺎﺋﻬﺎ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻌﺪﻫﺎ‪ .‬ﻓﺈﻥ ﻃﺎﻟﺒﻮﺍ‬
‫ﺑﻪ; ﻛﺎﻥ ﻟﻬﻢ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﺤﻈﻮﺭﺍ‪.‬‬

‫)‪(٤٧١‬‬
 ‫ﻭﻣﺘﻰ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﺳﻨﺔ ﻧﺒﻴﻪ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺴﻢ ﻣﻬﺮﺍ; ﻛﺎﻥ ﻣﻬﺮﻫﺎ ﺧﻤﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ ﻻ ﻏﻴﺮ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﺧﺘﻠﻒ ﺍﻟﺰﻭﺟﺎﻥ ﻓﻲ ﻣﻘﺪﺍﺭ ﺍﻟﻤﻬﺮ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ‬
‫ﺑﻴﻨﺔ; ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺰﻭﺝ ﻣﻊ ﻳﻤﻴﻨﻪ‪.‬‬
‫ﻭﻻ ﻳﻨﻌﻘﺪ ﺍﻟﺘﺰﻭﻳﺞ ﺑﻬﺒﺔ ﺍﻟﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ ﻟﻠﺮﺟﻞ ﻷﻥ ﺫﻟﻚ ﻛﺎﻥ‬
‫ﻟﻠﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺁﻟﻪ‪ ،‬ﺧﺎﺻﺔ‪.‬‬
‫ﻓﺈﻥ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺣﻜﻤﻬﺎ‪ ،‬ﻓﺤﻜﻤﺖ ﺑﺪﺭﻫﻢ ﻓﻤﺎ‬
‫ﻓﻮﻗﻪ ﺇﻟﻰ ﺧﻤﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ; ﻛﺎﻥ ﺣﻜﻤﻬﺎ ﻣﺎﺿﻴﺎ‪ .‬ﻓﺈﻥ ﺣﻜﻤﺖ ﺑﺄﻛﺜﺮ‬
‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﺭﺩ ﺇﻟﻰ ﺍﻟﺨﻤﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ .‬ﻓﺈﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺣﻜﻤﻪ‪ ،‬ﻓﺒﺄﻱ‬
‫ﺷﺊ ﺣﻜﻢ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻗﻠﻴﻼ ﺃﻭ ﻛﺜﻴﺮﺍ‪ .‬ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‬
‫ﺑﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺣﻜﻤﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﻧﺼﻒ ﻣﺎ ﺗﺤﻜﻢ ﺑﻪ ﺇﻟﻰ‬
‫ﺧﻤﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺣﻜﻤﻪ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ‬
‫ﻧﺼﻒ ﻣﺎ ﻳﺤﻜﻢ ﺑﻪ ﺍﻟﺮﺟﻞ ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﺍﻟﺮﺟﻞ‬
‫ﺃﻭ ﻣﺎﺗﺖ ﺍﻟﻤﺮﺃﺓ ﻗﺒﻞ ﺃﻥ ﻳﺤﻜﻤﺎ; ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻣﻬﺮ‪ ،‬ﻭﻛﺎﻥ ﻟﻬﺎ ﺍﻟﻤﺘﻌﺔ‬
‫ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺓ ﻋﻠﻰ ﻣﻬﺮ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺃﻋﻄﺎﻫﺎ ﺑﺬﻟﻚ‬
‫ﻋﺒﺪﺍ ﺁﺑﻘﺎ ﻭﺷﻴﺌﺎ ﺁﺧﺮ ﻣﻌﻪ‪ ،‬ﻭﺭﺿﻴﺖ ﺑﻪ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ ﻗﺒﻞ‬
‫ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ; ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺮﺩ ﻋﻠﻴﻪ ﻧﺼﻒ ﺍﻟﻤﻬﺮ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ‬
‫ﻟﻬﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻄﻬﺎ ﻏﻴﺮ ﺍﻟﻌﺒﺪ; ﻛﺎﻥ ﺫﻟﻚ ﻏﻴﺮ ﺻﺤﻴﺢ‪ ،‬ﻭﻛﺎﻥ‬

‫)‪(٤٧٢‬‬
 ‫ﻟﻬﺎ ﺃﻥ ﺗﺮﺟﻊ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺑﻨﺼﻒ ﺍﻟﻤﻬﺮ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻰ ﺩﺍﺭ ﻭﻟﻢ ﻳﺬﻛﺮﻫﺎ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺃﻭ ﺧﺎﺩﻡ ﻭﻟﻢ ﻳﺬﻛﺮﻩ‬
‫ﺑﻌﻴﻨﻪ‪ ،‬ﻛﺎﻥ ﻟﻠﻤﺮﺃﺓ ﺩﺍﺭ ﻭﺳﻂ ﻣﻦ ﺍﻟﺪﻭﺭ ﻭﺧﺎﺩﻡ ﻭﺳﻂ ﻣﻦ ﺍﻟﺨﺪﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﻘﺪ ﻟﻬﺎ ﻋﻠﻰ ﺟﺎﺭﻳﺔ ﻣﺪﺑﺮﺓ‪ ،‬ﻭﺭﺿﻴﺖ ﺍﻟﻤﺮﺃﺓ ﺑﻬﺎ; ﺛﻢ‬
‫ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ; ﻛﺎﻥ ﻟﻬﺎ ﻳﻮﻡ ﻣﻦ ﺧﺪﻣﺘﻬﺎ ﻭﻟﻪ ﻳﻮﻡ‪ .‬ﻓﺈﺫﺍ‬
‫ﻣﺎﺕ ﺍﻟﻤﺪﺑﺮ‪ ،‬ﺻﺎﺭﺕ ﺣﺮﺓ; ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻋﻠﻴﻬﺎ ﺳﺒﻴﻞ‪ .‬ﻭﺇﻥ ﻣﺎﺗﺖ‬
‫ﺍﻟﻤﺪﺑﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﻟﻬﺎ ﻣﺎﻝ; ﻛﺎﻥ ﻧﺼﻔﻪ ﻟﻠﺮﺟﻞ ﻭﻧﺼﻔﻪ ﻟﻠﻤﺮﺃﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻣﺮ ﺍﻟﺮﺟﻞ ﻏﻴﺮﻩ ﺑﺎﻟﻌﻘﺪ ﻟﻪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﺛﻢ ﻣﺎﺕ ﺍﻟﺮﺟﻞ‬
‫ﺍﻵﻣﺮ‪ ،‬ﻭﻗﺪ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻟﻪ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ; ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻗﺒﻞ‬
‫ﻣﻮﺕ ﺍﻟﺮﺟﻞ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﻤﻴﺮﺍﺙ ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ; ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻗﺪ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﺮﺟﻞ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺳﻤﻰ ﻟﻬﺎ ﻣﻬﺮﺍ‪ ،‬ﻭﻷﺑﻴﻬﺎ ﺃﻳﻀﺎ‬
‫ﺷﻴﺌﺎ; ﻛﺎﻥ ﺍﻟﻤﻬﺮ ﻻﺯﻣﺎ ﻟﻪ‪ ،‬ﻭﻣﺎ ﺳﻤﺎﻩ ﻷﺑﻴﻬﺎ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻣﻨﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﻘﺪ ﻻﻣﺮﺃﺓ ﻋﻠﻰ ﻣﻤﻠﻮﻙ ﺟﻌﻠﻪ ﻣﻬﺮﻫﺎ‪ ،‬ﻭﺃﻋﻄﺎﻫﺎ ﺇﻳﺎﻩ‪ ،‬ﻓﺰﺍﺩ‬
‫ﻓﻲ ﺛﻤﻦ ﺍﻟﻤﻤﻠﻮﻙ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ; ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ‬
‫ﻋﻠﻴﻬﺎ ﺑﻨﺼﻒ ﺛﻤﻦ ﺍﻟﻤﻤﻠﻮﻙ ﻳﻮﻡ ﺃﻋﻄﺎﻫﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ‬
‫ﺷﺊ‪.‬‬
‫ﻓﺈﻥ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺷﺮﻁ ﻟﻬﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ﺷﺮﻃﺎ ﻣﺨﺎﻟﻔﺎ‬

‫)‪(٤٧٣‬‬
 ‫ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ; ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﺍﻟﺸﺮﻁ ﺑﺎﻃﻼ‪ ،‬ﻣﺜﻼ‬
‫ﺃﻥ ﻳﺸﺮﻁ ﻟﻬﺎ ﺃﻻ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻻ ﻳﺘﺴﺮﻯ ﺃﻭ ﻻ ﻳﺘﺰﻭﺝ ﺑﻌﺪ‬
‫ﻣﻮﺗﻬﺎ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ :‬ﻓﺈﻥ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﻃﻞ‪ .‬ﻓﻠﻴﻔﻌﻞ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻓﺈﻥ ﺷﺮﻃﺖ ﻋﻠﻴﻪ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﻘﺪ ﺃﻻ ﻳﻔﺘﻀﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ‬
‫ﺍﻓﺘﻀﺎﺿﻬﺎ‪ .‬ﻓﺈﻥ ﺃﺫﻧﺖ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﺍﻻﻓﺘﻀﺎﺽ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﻥ ﺷﺮﻁ ﺃﻻ ﻧﻔﻘﺔ ﻟﻬﺎ‪ ،‬ﻟﺰﻣﺘﻪ ﺍﻟﻨﻔﻘﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺰﻭﻳﺞ ﺩﺍﺋﻤﺎ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻌﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺳﻤﻰ ﺍﻟﻤﻬﺮ ﺇﻟﻰ ﺃﺟﻞ ﻣﻌﻠﻮﻡ ﺇﻥ ﺟﺎﺀ ﺑﻪ‪،‬‬
‫ﻭﺇﻻ ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ; ﺛﺒﺖ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﻬﺮ ﻓﻲ ﺫﻣﺘﻪ‪ ،‬ﻭﺇﻥ‬
‫ﺗﺄﺧﺮ ﻋﻦ ﺍﻟﻮﻗﺖ ﺍﻟﻤﺬﻛﻮﺭ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻋﺘﻖ ﺍﻟﺮﺟﻞ ﻋﺒﺪﻩ‪ ،‬ﻭﺷﺮﻁ ﻋﻠﻴﻪ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﻘﺪ ﺃﻥ‬
‫ﻳﺰﻭﺟﻪ ﺟﺎﺭﻳﺘﻪ; ﻓﺈﻥ ﺗﺴﺮﻱ ﻋﻠﻴﻬﺎ ﺃﻭ ﺗﺰﻭﺝ‪ ،‬ﻟﺰﻣﻪ ﺷﺊ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﻓﺘﺰﻭﺝ ﺍﻟﻌﺒﺪ ﺃﻭ ﺗﺴﺮﻯ‪ ،‬ﻟﺰﻣﻪ ﻣﺎ ﺷﺮﻁ ﻋﻠﻴﻪ ﻣﻮﻻﻩ‪.‬‬
‫ﻭﻣﺘﻰ ﺷﺮﻁ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺓ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﻘﺪ ﺃﻻ ﻳﺨﺮﺟﻬﺎ ﻣﻦ ﺑﻠﺪﻫﺎ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﺇﻻ ﺑﺮﺿﺎﻫﺎ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﻋﻠﻴﻬﺎ ﺃﻧﻪ‪ :‬ﺇﻥ‬
‫ﺃﺧﺮﺟﻬﺎ ﺇﻟﻰ ﺑﻠﺪﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻤﻬﺮ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺨﺮﺝ ﻛﺎﻥ‬
‫ﻣﻬﺮﻫﺎ ﺧﻤﺴﻴﻦ ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻓﻤﺘﻰ ﺃﺭﺍﺩ ﺇﺧﺮﺍﺟﻬﺎ ﻓﻲ ﺑﻼﺩ ﺍﻟﺸﺮﻙ‪ ،‬ﻓﻼ‬
‫ﺷﺮﻁ ﻟﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﺰﻣﻪ ﺍﻟﻤﻬﺮ ﻛﺎﻣﻼ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺍﻟﺨﺮﻭﺝ ﻣﻌﻪ‪،‬‬

‫)‪(٤٧٤‬‬
 ‫ﻭﺇﻥ ﺃﺭﺍﺩ ﺇﺧﺮﺍﺟﻬﺎ ﺇﻟﻰ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻣﺎ ﺍﺷﺘﺮﻁ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺒﺮﺉ ﺯﻭﺟﻬﺎ ﻣﻦ ﺻﺪﺍﻗﻬﺎ ﻓﻲ ﺣﺎﻝ ﻣﺮﺿﻬﺎ‬
‫ﺇﺫﺍ ﻟﻢ ﺗﻤﻠﻚ ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﺃﺑﺮﺃﺗﻪ‪ ،‬ﺳﻘﻂ ﻋﻦ ﺍﻟﺰﻭﺝ ﺛﻠﺚ ﺍﻟﻤﻬﺮ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺒﺎﻗﻲ ﻟﻮﺭﺛﺘﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺑﺎﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻧﻬﺎ ﺑﻜﺮ‪ ،‬ﻓﻮﺟﺪﻫﺎ ﺛﻴﺒﺎ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻨﺘﻘﺺ ﻣﻦ ﻣﻬﺮﻫﺎ ﺷﻴﺌﺎ‪ .‬ﻭﻟﻴﺲ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺄﻛﻞ‬
‫ﻣﻦ ﻣﻬﺮ ﺍﺑﻨﺘﻪ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺇﻻ ﺑﺈﺫﻧﻬﺎ‪ .‬ﻭﺍﻟﺬﻣﻲ ﻣﺘﻰ ﻋﻘﺪ‬
‫ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﺑﻤﺎ ﻻ ﻳﺤﻞ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺗﻤﻠﻜﻪ ﻣﻦ ﺧﻤﺮ ﺃﻭ ﺧﻨﺰﻳﺮ ﺃﻭ ﻏﻴﺮ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﺤﻈﻮﺭﺍﺕ‪ ،‬ﺛﻢ ﺃﺳﻠﻤﺎ ﻗﺒﻞ ﺃﻥ ﻳﻌﻄﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻣﺎ ﺳﻤﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻴﻤﺘﻪ ﻋﻨﺪ ﻣﺴﺘﺤﻠﻴﻪ‪.‬‬
‫ﻭﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻤﺘﻨﻊ ﻣﻦ ﺯﻭﺟﻬﺎ ﺣﺘﻰ ﺗﻘﺒﺾ ﻣﻨﻪ ﺍﻟﻤﻬﺮ‪ .‬ﻓﺈﺫﺍ‬
‫ﻗﺒﻀﺘﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺍﻻﻣﺘﻨﺎﻉ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻌﺖ ﺑﻌﺪ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﻤﻬﺮ‪،‬‬
‫ﻛﺎﻧﺖ ﻧﺎﺷﺰﺍ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻋﻠﻴﻪ ﻧﻔﻘﺔ‪ ،‬ﻭﻣﺘﻰ ﻟﻢ ﻳﻘﻢ ﺍﻟﺮﺟﻞ‬
‫ﺑﻨﻔﻘﺔ ﺯﻭﺟﺘﻪ ﻭﺑﻜﺴﻮﺗﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻟﺰﻣﻪ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﻨﻔﻘﺔ ﺃﻭ ﺍﻟﻄﻼﻕ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﺘﻤﻜﻨﺎ‪ ،‬ﺃﻧﻈﺮ ﺣﺘﻰ ﻳﻮﺳﻊ ﺍﻟﻠﻪ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬

‫)‪(٤٧٥‬‬
 ‫ﺑﺎﺏ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻹﻣﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺍﻟﺤﺮ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺃﻣﺔ ﻏﻴﺮﻩ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ ﻃﻮﻻ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻄﻮﻝ‪ .‬ﻓﺈﻥ ﻋﻘﺪ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻄﻮﻝ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﺎﺿﻴﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻜﻮﻥ ﺗﺎﺭﻛﺎ ﻟﻸﻓﻀﻞ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺃﻣﺔ ﻏﻴﺮﻩ‪ ،‬ﻓﻼ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ ﺇﻻ ﺑﺈﺫﻥ‬
‫ﺳﻴﺪﻫﺎ ﻭﺃﻥ ﻳﻌﻄﻴﻪ ﺍﻟﻤﻬﺮ ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪ .‬ﻓﻤﺘﻰ ﻋﻘﺪ ﻋﻠﻴﻬﺎ‬
‫ﺑﺈﺫﻥ ﺳﻴﺪﻫﺎ‪ ،‬ﺛﻢ ﺭﺯﻕ ﻣﻨﻬﺎ ﺃﻭﻻﺩﺍ‪ ،‬ﻛﺎﻧﻮﺍ ﺃﺣﺮﺍﺭﺍ ﻻﺣﻘﻴﻦ ﺑﻪ‪،‬‬
‫ﻻ ﺳﺒﻴﻞ ﻷﺣﺪ ﻋﻠﻴﻬﻢ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺸﺮﻁ ﺍﻟﻤﻮﻟﻰ ﺍﺳﺘﺮﻗﺎﻕ ﺍﻟﻮﻟﺪ‪.‬‬
‫ﻓﻤﺘﻰ ﺷﺮﻁ ﺫﻟﻚ‪ ،‬ﻛﺎﻧﻮﺍ ﺃﺭﻗﺎﺀ ﻻ ﺳﺒﻴﻞ ﻷﺑﻴﻬﻢ ﻋﻠﻴﻬﻢ‪ .‬ﻭﻻ ﻳﺒﻄﻞ‬
‫ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﺇﻻ ﺑﻄﻼﻕ ﺍﻟﺰﻭﺝ ﻟﻬﺎ‪ ،‬ﺃﻭ ﺑﻴﻊ ﻣﻮﻻﻫﺎ ﻟﻬﺎ‪ ،‬ﺃﻭ ﻋﺘﻘﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺑﺎﻋﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻫﺎ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺑﻴﻦ ﺇﻗﺮﺍﺭ ﺍﻟﻌﻘﺪ ﻭﻓﺴﺨﻪ‪.‬‬
‫ﻓﺈﻥ ﺃﻗﺮ ﺍﻟﻌﻘﺪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺧﻴﺎﺭ‪ .‬ﻭﺇﻥ ﺃﻋﺘﻘﻬﺎ ﻣﻮﻻﻫﺎ‪،‬‬
‫ﻛﺎﻧﺖ ﻣﺨﻴﺮﺓ ﺑﻴﻦ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻌﻘﺪ ﻭﺑﻴﻦ ﻓﺴﺨﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺯﻭﺟﻬﺎ‬
‫ﺣﺮﺍ ﺃﻭ ﻋﺒﺪﺍ‪ .‬ﻓﺈﻥ ﺭﺿﻴﺖ ﺑﻌﺪ ﺍﻟﻌﺘﻖ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺧﻴﺎﺭ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻰ ﺃﻣﺔ ﻏﻴﺮﻩ ﺑﻐﻴﺮ ﺇﺫﻥ ﻣﻮﻻﻫﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ‪.‬‬
‫ﻓﺈﻥ ﺭﺿﻲ ﺍﻟﻤﻮﻟﻰ ﺑﺬﻟﻚ ﺍﻟﻌﻘﺪ‪ ،‬ﻛﺎﻥ ﺭﺿﺎﻩ ﺑﻪ ﻛﺎﻟﻌﻘﺪ ﺍﻟﻤﺴﺘﺄﻧﻒ‬
‫ﻳﺴﺘﺒﺎﺡ ﺑﻪ ﺍﻟﻔﺮﺝ‪ .‬ﻓﺈﻥ ﺭﺯﻕ ﻣﻨﻬﺎ ﺃﻭﻻﺩﺍ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻋﻘﺪ ﻋﻠﻴﻬﺎ‬
‫ﺑﻐﻴﺮ ﺇﺫﻥ ﻣﻮﻻﻫﺎ ﻋﺎﻟﻤﺎ ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﺃﻭﻻﺩﻩ ﺭﻗﺎ ﻟﻤﻮﻻﻫﺎ‪ ،‬ﻻ ﺳﺒﻴﻞ‬
‫ﻟﻪ ﻋﻠﻴﻬﻢ‪.‬‬

‫)‪(٤٧٦‬‬
 ‫ﻭﺇﻥ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻷﻣﺮ ﺑﺸﻬﺎﺩﺓ ﺍﻟﺸﺎﻫﺪﻳﻦ ﻟﻬﺎ ﺑﺎﻟﺤﺮﻳﺔ‪،‬‬
‫ﻭﺭﺯﻕ ﻣﻨﻬﺎ ﺃﻭﻻﺩﺍ; ﻛﺎﻥ ﺃﻭﻻﺩﻫﺎ ﺃﺣﺮﺍﺭﺍ‪.‬‬
‫ﻭﺇﻥ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻟﻢ ﺗﻘﻢ ﻋﻨﺪﻩ ﺑﻴﻨﺔ ﺑﺤﺮﻳﺘﻬﺎ‪،‬‬
‫ﺛﻢ ﺗﺒﻴﻦ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﺭﻗﺎ‪ ،‬ﻛﺎﻥ ﺃﻭﻻﺩﻫﺎ ﺭﻗﺎ ﻟﻤﻮﻻﻫﺎ‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﺇﻳﺎﻩ ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﺏ ﺃﻥ ﻳﻌﻄﻴﻪ ﻗﻴﻤﺘﻬﻢ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ ﺍﺳﺘﺴﻌﻲ ﻓﻲ ﻗﻴﻤﺘﻬﻢ‪ .‬ﻓﺈﻥ ﺃﺑﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‬
‫ﺃﻥ ﻳﻌﻄﻲ ﻣﻮﻟﻰ ﺍﻟﺠﺎﺭﻳﺔ ﻗﻴﻤﺘﻬﻢ ﻣﻦ ﺳﻬﻢ ﺍﻟﺮﻗﺎﺏ‪ .‬ﻭﻻ ﻳﺴﺘﺮﻕ ﻭﻟﺪ‬
‫ﺣﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﻋﻄﺎﻫﺎ ﻣﻬﺮﺍ‪ ،‬ﻓﻼ ﺳﺒﻴﻞ ﻟﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﻥ‬
‫ﻳﺮﺟﻊ ﻋﻠﻰ ﻭﻟﻴﻬﺎ ﺑﺎﻟﻤﻬﺮ ﻛﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻟﻤﻮﻟﻰ ﺍﻟﺠﺎﺭﻳﺔ ﻋﺸﺮ ﻗﻴﻤﺘﻬﺎ‬
‫ﺇﻥ ﻛﺎﻧﺖ ﺑﻜﺮﺍ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﺑﻜﺮﺍ‪ ،‬ﻓﻨﺼﻒ ﻋﺸﺮ ﻗﻴﻤﺘﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻳﻈﻦ ﺃﻧﻬﺎ ﺣﺮﺓ‪ ،‬ﻭﺇﺫﺍ ﺍﻟﺬﻱ ﻋﻘﺪ ﻟﻪ‬
‫ﻋﻠﻴﻬﺎ ﻛﺎﻥ ﻗﺪ ﺩﻟﺴﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻣﺘﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻴﻪ‬
‫ﺑﻤﻬﺮﻫﺎ‪ .‬ﻭﺇﻥ ﺭﺯﻕ ﻣﻨﻬﺎ ﺃﻭﻻﺩﺍ‪ ،‬ﻛﺎﻧﻮﺍ ﺃﺣﺮﺍﺭﺍ‪.‬‬
‫ﻭﺍﻟﺤﺮﺓ ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﺑﻤﻤﻠﻮﻙ ﺇﻻ ﺑﺈﺫﻥ ﻣﻮﻻﻩ‪ .‬ﻓﺈﻥ‬
‫ﺗﺰﻭﺟﺖ ﺑﻪ ﺑﺈﺫﻥ ﻣﻮﻻﻩ‪ ،‬ﻓﺮﺯﻕ ﻣﻨﻬﺎ ﻭﻟﺪﺍ‪ ،‬ﻛﺎﻥ ﺣﺮﺍ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﺸﺮﻁ ﻣﻮﻟﻰ ﺍﻟﻌﺒﺪ ﺍﺳﺘﺮﻗﺎﻕ ﺍﻟﻮﻟﺪ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺑﻴﺪ ﺍﻟﺰﻭﺝ ﺩﻭﻥ‬
‫ﻣﻮﻻﻩ‪ .‬ﻓﺈﻥ ﻃﻠﻘﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﻭﺍﻗﻌﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻄﻠﻖ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻌﻘﺪ ﺛﺎﺑﺘﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺒﻴﻌﻪ ﻣﻮﻻﻩ‪ .‬ﻓﺈﻥ ﺑﺎﻋﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﺸﺘﺮﻳﻪ‬
‫ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺑﻴﻦ ﺍﻻﻗﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﻭﺑﻴﻦ ﻓﺴﺨﻪ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺍﻟﻌﻘﺪ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﺧﺘﻴﺎﺭ‪ .‬ﻭﺇﻥ ﻋﺘﻖ ﺍﻟﻌﺒﺪ ﻟﻪ ﻳﻜﻦ ﻟﻠﺤﺮﺓ ﻋﻠﻴﻪ‬

‫)‪(٤٧٧‬‬
 ‫ﺍﺧﺘﻴﺎﺭ‪ ،‬ﻷﻧﻬﺎ ﺭﺿﻴﺖ ﺑﻪ ﻭﻫﻮ ﻋﺒﺪ‪ ،‬ﻓﺈﺫﺍ ﺻﺎﺭ ﺣﺮﺍ‪ ،‬ﻛﺎﻧﺖ ﺃﻭﻟﻰ‬
‫ﺑﺎﻟﺮﺿﺎ ﺑﻪ‪.‬‬
‫ﻓﺈﻥ ﻋﻘﺪ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺣﺮﺓ ﺑﻐﻴﺮ ﺇﺫﻥ ﻣﻮﻻﻩ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﻮﻗﻮﻓﺎ‬
‫ﻋﻠﻰ ﺭﺿﺎ ﻣﻮﻻﻩ‪ .‬ﻓﺈﻥ ﺃﻣﻀﺎﻩ‪ ،‬ﻛﺎﻥ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻓﺴﺨﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻄﻠﻖ ﺍﻟﻌﺒﺪ ﺃﻭ ﻳﺒﻴﻊ ﻫﻮ ﻋﺒﺪﻩ‪ .‬ﻓﺈﻥ ﻃﻠﻖ ﺍﻟﻌﺒﺪ‪ ،‬ﻛﺎﻥ‬
‫ﻃﻼﻗﻪ ﻭﺍﻗﻌﺎ‪ ،‬ﻟﻴﺲ ﻟﻤﻮﻻﻩ ﻋﻠﻴﻪ ﺍﺧﺘﻴﺎﺭ‪ .‬ﻭﺇﻥ ﻓﺴﺨﻪ‪ ،‬ﻛﺎﻥ ﻣﻔﺴﻮﺧﺎ‪.‬‬
‫ﻓﺈﻥ ﺭﺯﻕ ﻣﻨﻬﺎ ﺃﻭﻻﺩﺍ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﺎﻟﻤﺔ ﺑﺄﻥ ﻣﻮﻻﻩ ﻟﻢ ﻳﺄﺫﻥ ﻟﻪ ﻓﻲ‬
‫ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻛﺎﻥ ﺃﻭﻻﺩﻩ ﺭﻗﺎ ﻟﻤﻮﻟﻰ ﺍﻟﻌﺒﺪ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻋﺎﻟﻤﺔ ﺑﺬﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﺃﻭﻻﺩﻫﺎ ﺃﺣﺮﺍﺭﺍ ﻻ ﺳﺒﻴﻞ ﻟﻤﻮﻟﻰ ﺍﻟﻌﺒﺪ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﺍﻷﻣﺔ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﺑﻐﻴﺮ ﺇﺫﻥ ﻣﻮﻻﻫﺎ ﺑﻌﺒﺪ‪ ،‬ﻛﺎﻥ ﺃﻭﻻﺩﻫﺎ ﺭﻗﺎ‬
‫ﻟﻤﻮﻻﻫﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻣﺄﺫﻭﻧﺎ ﻟﻪ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﻌﺒﺪ‬
‫ﻣﺄﺫﻭﻧﺎ ﻟﻪ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻛﺎﻥ ﺍﻷﻭﻻﺩ ﺭﻗﺎ ﻟﻤﻮﻟﻰ ﺍﻟﻌﺒﺪ ﻭﻣﻮﻟﻰ ﺍﻷﻣﺔ‬
‫ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺯﻭﺝ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺘﻪ ﻋﺒﺪﻩ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﻣﺎﻟﻪ ﻣﻬﺮﺍ ﻟﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﺮﺍﻕ ﺑﻴﻨﻬﻤﺎ ﺑﻴﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﺰﻭﺝ ﻃﻼﻕ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﻤﺘﻰ ﺷﺎﺀ ﺍﻟﻤﻮﻟﻰ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺃﻣﺮﻩ ﺑﺎﻋﺘﺰﺍﻟﻬﺎ‪ ،‬ﺃﻭ‬
‫ﺃﻣﺮﻫﺎ ﺑﺎﻋﺘﺰﺍﻟﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪) :‬ﻗﺪ ﻓﺮﻗﺖ ﺑﻴﻨﻜﻤﺎ(‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ‬
‫ﻭﻃﺌﻬﺎ ﺍﻟﻌﺒﺪ‪ ،‬ﺍﺳﺘﺒﺮﺃﻫﺎ ﺑﺤﻴﻀﺔ ﺃﻭ ﺧﻤﺴﺔ ﻭﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ‪ ،‬ﺛﻢ‬
‫ﻳﻄﺄﻫﺎ ﺇﻥ ﺷﺎﺀ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻭﻃﺌﻬﺎ ﺍﻟﻌﺒﺪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﻭﻃﺆﻫﺎ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺑﺎﻋﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﺸﺘﺮﻳﻬﻤﺎ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺇﻣﻀﺎﺀ ﺍﻟﻌﻘﺪ‬

‫)‪(٤٧٨‬‬
 ‫ﻭﻓﺴﺨﻪ‪ .‬ﻓﺈﻥ ﺭﺿﻲ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻤﻮﻟﻰ ﺍﻷﻭﻝ‪ .‬ﻭﺇﻥ‬
‫ﺃﺑﻰ ﻟﻢ ﻳﺜﺒﺖ ﺑﻴﻨﻬﻤﺎ ﻋﻘﺪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﻥ ﺑﺎﻉ ﺍﻟﻤﻮﻟﻰ ﺃﺣﺪﻫﻤﺎ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺃﻳﻀﺎ ﻓﺮﺍﻗﺎ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻻ ﻳﺜﺒﺖ ﺍﻟﻌﻘﺪ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﻫﻮ‬
‫ﺛﺒﺎﺕ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺬﻱ ﺑﻘﻲ ﻋﻨﺪﻩ‪ ،‬ﻭﻳﺸﺎﺀ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻯ ﺃﺣﺪﻫﻤﺎ‬
‫ﺛﺒﺎﺗﻪ ﻋﻠﻰ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ‪ .‬ﻓﺈﻥ ﺃﺑﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺜﺒﺖ‬
‫ﺍﻟﻌﻘﺪ‪ .‬ﻭﺇﻥ ﺭﺯﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻭﻻﺩﺍ‪ ،‬ﻛﺎﻧﻮﺍ ﺭﻗﺎ ﻟﻤﻮﻻﻫﻤﺎ‪ .‬ﻭﻣﺘﻰ‬
‫ﺃﻋﺘﻘﻬﻤﺎ ﺟﻤﻴﻌﺎ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻌﻘﺪ ﺍﻷﻭﻝ‬
‫ﻭﺑﻴﻦ ﺇﺑﺎﺋﻪ‪ .‬ﻓﺈﻥ ﺭﺿﻴﺖ‪ ،‬ﻛﺎﻥ ﻣﺎﺿﻴﺎ‪ .‬ﻭﺇﻥ ﺃﺑﺖ ﻛﺎﻥ ﻣﻔﺴﻮﺧﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺃﻣﺔ ﻏﻴﺮﻩ ﺑﺈﺫﻧﻪ‪ ،‬ﺟﺎﺯ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﻟﻄﻼﻕ ﺑﻴﺪ ﺍﻟﻌﺒﺪ‪ .‬ﻓﻤﺘﻰ ﻃﻠﻖ‪ ،‬ﺟﺎﺯ ﻃﻼﻗﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻤﻮﻻﻩ ﺃﻥ‬
‫ﻳﻄﻠﻖ ﺍﻣﺮﺃﺗﻪ‪ .‬ﻓﺈﻥ ﺑﺎﻋﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻓﺮﺍﻗﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﺸﺎﺀ ﺍﻟﻤﺸﺘﺮﻱ ﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻳﺮﺿﻰ ﺑﺬﻟﻚ ﻣﻮﻟﻰ ﺍﻟﺠﺎﺭﻳﺔ‪ .‬ﻓﺈﻥ‬
‫ﺃﺑﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺜﺒﺖ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ‬
‫ﺑﺎﻉ ﻣﻮﻟﻰ ﺍﻟﺠﺎﺭﻳﺔ ﺟﺎﺭﻳﺘﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻓﺮﺍﻗﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ‬
‫ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻫﺎ ﺇﻗﺮﺍﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻳﺮﺿﻰ ﺑﺬﻟﻚ ﻣﻮﻟﻰ ﺍﻟﻌﺒﺪ‪ .‬ﻓﺈﻥ‬
‫ﺃﺑﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﻔﺴﻮﺧﺎ‪ .‬ﻭﻣﺘﻰ ﺃﻋﺘﻖ ﻣﻮﻟﻰ‬
‫ﺍﻟﺠﺎﺭﻳﺔ ﺟﺎﺭﻳﺘﻪ‪ ،‬ﻛﺎﻧﺖ ﺑﺎﻟﺨﻴﺎﺭ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺇﻥ ﺃﻋﺘﻖ‬
‫ﺍﻟﻌﺒﺪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻤﻮﻟﻰ ﺍﻟﺠﺎﺭﻳﺔ ﻋﻠﻴﻪ ﺧﻴﺎﺭ‪ .‬ﻭﻻ ﻳﻔﺴﺪ ﺍﻟﻌﻘﺪ ﺇﻻ‬
‫ﺑﺒﻴﻌﻬﻤﺎ ﺃﻭ ﻋﺘﻘﻬﻤﺎ‪ .‬ﻭﻣﺘﻰ ﺭﺯﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻟﺪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺑﻴﻦ ﻣﻮﻻﻫﻤﺎ‬
‫ﺷﺮﻁ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﺍﺷﺘﺮﻃﺎ ﻋﻠﻴﻪ‪ .‬ﻷﻧﻪ ﺇﻥ ﺷﺮﻁ ﻣﻮﻟﻰ ﺍﻟﺠﺎﺭﻳﺔ ﺃﻥ‬

‫)‪(٤٧٩‬‬
 ‫ﻳﻜﻮﻥ ﺍﻷﻭﻻﺩ ﺭﻗﺎ ﻟﻪ‪ ،‬ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ‪ .‬ﻭﺇﻥ ﺷﺮﻁ ﺫﻟﻚ ﻣﻮﻟﻰ ﺍﻟﻌﺒﺪ‪،‬‬
‫ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻊ ﺑﻴﻨﻬﻤﺎ ﺷﺮﻁ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ‬
‫ﺍﻟﺴﻮﺍﺀ‪ .‬ﻭﻻ ﺗﻮﺍﺭﺙ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﺭﻗﺎ‪ :‬ﻻ‬
‫ﻳﺮﺙ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻻ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺮﺟﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺠﺎﺭﻳﺔ ﺑﻴﻦ ﺷﺮﻳﻜﻴﻦ ﺃﺣﺪﻫﻤﺎ ﻏﺎﺋﺐ ﻭﺍﻵﺧﺮ‬
‫ﺣﺎﺿﺮ‪ ،‬ﻓﻌﻘﺪ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺎﺿﺮ ﻟﺮﺟﻞ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺍﻟﻌﻘﺪ ﺇﻻ ﺑﻌﺪ ﺭﺿﺎ‬
‫ﺍﻟﻐﺎﺋﺐ‪ .‬ﻭﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺔ ﺑﻴﻦ ﺷﺮﻳﻜﻴﻦ‪ ،‬ﺛﻢ ﺍﺷﺘﺮﻯ‬
‫ﻧﺼﻴﺐ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺣﺮﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ‬
‫ﺃﻭ ﻳﺮﺿﻰ ﻣﺎﻟﻚ ﻧﺼﻔﻬﺎ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻋﻘﺪﺍ ﻣﺴﺘﺄﻧﻔﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻟﺠﺎﺭﻳﺘﻪ ﻋﻠﻰ ﻣﻤﻠﻮﻙ ﻟﻪ‪ ،‬ﺛﻢ ﻣﺎﺕ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻬﺎ ﻋﻠﻴﻪ ﺧﻴﺎﺭ ﻣﺎ ﺩﺍﻡ ﺍﻟﻮﺭﺛﺔ ﺭﺍﺿﻴﻦ ﺑﺎﻟﻌﻘﺪ‪ .‬ﻓﺈﻥ ﺃﺑﻮﺍ ﺍﻟﻌﻘﺪ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﻳﺴﺘﺤﺐ ﻓﻌﻠﻪ ﻟﻤﻦ ﺃﺭﺍﺩ ﺍﻟﻌﻘﺪ ﺃﻭ ﺍﻟﺰﻓﺎﻑ‬
‫ﻭﺁﺩﺍﺏ ﺍﻟﺨﻠﻮﺓ ﻭﺍﻟﺠﻤﺎﻉ ﻭﺍﻟﻘﺴﻤﺔ ﺑﻴﻦ ﺍﻷﺯﻭﺍﺝ‬
‫ﻳﺴﺘﺤﺐ ﻟﻤﻦ ﺃﺭﺍﺩ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺃﻥ ﻳﺴﺘﺨﻴﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‬
‫ﺃﻭﻻ‪ ،‬ﻓﻴﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ ﻭﻳﺤﻤﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻳﻘﻮﻝ‪) :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ‬
‫ﺃﺭﻳﺪ ﺃﻥ ﺃﺗﺰﻭﺝ‪ .‬ﺍﻟﻠﻬﻢ ﻗﺪﺭ ﻟﻲ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺃﻋﻔﻬﻦ ﻓﺮﺟﺎ ﻭﺃﺣﻔﻈﻬﻦ‬
‫ﻟﻲ ﻓﻲ ﻧﻔﺴﻬﺎ ﻭﻓﻲ ﻣﺎﻟﻲ ﻭﺃﻭﺳﻌﻬﻦ ﺭﺯﻗﺎ ﻭﺃﻋﻈﻤﻬﻦ ﺑﺮﻛﺔ‪ .‬ﻭﻗﺪﺭ ﻟﻲ‬

‫)‪(٤٨٠‬‬
 ‫ﻣﻨﻬﺎ ﻭﻟﺪﺍ ﻃﻴﺒﺎ‪ ،‬ﺗﺠﻌﻠﻪ ﺧﻠﻔﺎ ﺻﺎﻟﺤﺎ ﻓﻲ ﺣﻴﺎﺗﻲ ﻭﺑﻌﺪ ﻣﻮﺗﻲ(‪.‬‬
‫ﻭﻳﺠﺘﻨﺐ ﺍﻟﻌﻘﺪ ﻓﻲ ﻭﻗﺖ ﻳﻜﻮﻥ ﺍﻟﻘﻤﺮ ﻓﻴﻪ ﻓﻲ ﺑﺮﺝ ﺍﻟﻌﻘﺮﺏ‪ ،‬ﻓﺈﻥ‬
‫ﺫﻟﻚ ﻣﻜﺮﻭﻩ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻷﺧﺒﺎﺭ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻌﻘﺪ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺎﻻﻋﻼﻥ ﻭﺍﻻﺷﻬﺎﺩ‬
‫ﻭﺍﻟﺨﻄﺒﺔ ﻓﻴﻪ ﺑﺬﻛﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻓﺈﻥ ﺃﺧﻞ ﺑﺸﺊ ﻣﻦ ﺫﻟﻚ ﺃﻭ ﺑﺠﻤﻴﻌﻪ‪،‬‬
‫ﻟﻢ ﻳﻔﺴﺪ ﺑﻪ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻛﺎﻥ ﺛﺎﺑﺘﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﺗﺮﻙ ﺍﻷﻓﻀﻞ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺍﻟﻮﻟﻴﻤﺔ ﻋﻨﺪ ﺍﻟﺰﻓﺎﻑ ﻳﻮﻣﺎ ﺃﻭ ﻳﻮﻣﻴﻦ ﻳﺪﻋﻰ ﻓﻴﻬﺎ ﺍﻟﻤﺆﻣﻨﻮﻥ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺮﺏ ﺗﺤﻮﻝ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﺰﻭﺝ‪ ،‬ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺄﻣﺮﻫﺎ‬
‫ﺑﺄﻥ ﺗﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﺗﻜﻮﻥ ﻋﻠﻰ ﻭﺿﻮﺀ ﺇﺫﺍ ﺩﺧﻠﺖ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻳﺼﻠﻲ ﻫﻮ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﻭﺿﻮﺀ ﺇﺫﺍ ﺃﺩﺧﻠﺖ ﻋﻠﻴﻪ‬
‫ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻳﺪﻋﻮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻘﻴﺐ ﺍﻟﺮﻛﻌﺘﻴﻦ‪ ،‬ﻭﻳﺴﺄﻟﻪ ﺃﻥ ﻳﺮﺯﻗﻪ‬
‫ﺇﻟﻔﻬﺎ ﻭﻭﺩﻫﺎ ﻭﺭﺿﺎﻫﺎ‪ .‬ﻓﺈﺫﺍ ﺃﺩﺧﻠﺖ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﻀﻊ ﻳﺪﻩ‬
‫ﻋﻠﻰ ﻧﺎﺻﻴﺘﻬﺎ ﻭﻳﻘﻮﻝ‪) :‬ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻛﺘﺎﺑﻚ ﺗﺰﻭﺟﺘﻬﺎ ﻭﻓﻲ ﺃﻣﺎﻧﺘﻚ‬
‫ﺃﺧﺬﺗﻬﺎ ﻭﺑﻜﻠﻤﺎﺗﻚ ﺍﺳﺘﺤﻠﻠﺖ ﻓﺮﺟﻬﺎ‪ .‬ﻓﺈﻥ ﻗﻀﻴﺖ ﻓﻲ ﺭﺣﻤﻬﺎ‬
‫ﻧﺴﺒﺎ‪ ،‬ﻓﺎﺟﻌﻠﻪ ﻣﺴﻠﻤﺎ ﺳﻮﻳﺎ‪ ،‬ﻭﻻ ﺗﺠﻌﻠﻪ ﺷﺮﻙ ﺷﻴﻄﺎﻥ(‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻘﺪ ﺍﻟﺘﺰﻭﻳﺞ ﻭﺍﻟﺰﻓﺎﻑ ﺑﺎﻟﻠﻴﻞ ﻭﻳﻜﻮﻥ‬
‫ﺍﻻﻃﻌﺎﻡ ﺑﺎﻟﻨﻬﺎﺭ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺪﺧﻞ ﺑﺎﻣﺮﺃﺗﻪ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻲ ﻟﻬﺎ ﺗﺴﻊ‬
‫ﺳﻨﻴﻦ‪ .‬ﻓﺈﻥ ﺩﺧﻞ ﺑﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻲ ﻟﻬﺎ ﺗﺴﻊ ﺳﻨﻴﻦ‪ ،‬ﻓﻌﺎﺑﺖ‪،‬‬
‫ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻌﻴﺒﻬﺎ‪ ،‬ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪.‬‬

‫)‪(٤٨١‬‬
 ‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺴﻤﻲ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﺪ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻳﺴﺄﻟﻪ ﺃﻥ‬
‫ﻳﺮﺯﻗﻪ ﻭﻟﺪﺍ ﺫﻛﺮﺍ ﺳﻮﻳﺎ ﻟﻴﺲ ﻓﻲ ﺧﻠﻘﻪ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪ .‬ﻭﻳﻜﺮﻩ‬
‫ﺍﻟﺠﻤﺎﻉ ﻟﻴﻠﺔ ﺍﻟﻜﺴﻮﻑ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺗﻨﻜﺴﻒ ﻓﻴﻪ ﺍﻟﺸﻤﺲ‪،‬‬
‫ﻭﻓﻴﻤﺎ ﺑﻴﻦ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﺇﻟﻰ ﻣﻐﻴﺐ ﺍﻟﺸﻔﻖ‪ ،‬ﻭﻣﻦ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‬
‫ﺇﻟﻰ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻓﻲ ﺍﻟﺮﻳﺢ ﺍﻟﺴﻮﺩﺍﺀ ﻭﺍﻟﺼﻔﺮﺍﺀ‪ ،‬ﻭﻋﻨﺪ‬
‫ﺍﻟﺰﻻﺯﻝ‪ ،‬ﻭﻓﻲ ﻣﺤﺎﻕ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻓﻲ ﺃﻭﻝ ﻟﻴﻠﺔ ﻣﻦ ﺍﻟﺸﻬﺮ ﺇﻻ ﻟﻴﻠﺔ ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ ﻭﻓﻲ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﻘﺎﺩﻡ ﻣﻦ ﺍﻟﺴﻔﺮ ﺃﻥ ﻳﻄﺮﻕ ﺃﻫﻠﻪ ﻟﻴﻼ ﺣﺘﻰ ﻳﺼﺒﺢ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺠﺎﻣﻊ ﺍﻟﺮﺟﻞ ﻭﻫﻮ ﻋﺮﻳﺎﻥ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‬
‫ﺃﻭ ﻣﺴﺘﺪﺑﺮﻫﺎ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺠﺎﻣﻊ ﺃﻫﻠﻪ ﻓﻲ ﺍﻟﺴﻔﻴﻨﺔ‪ .‬ﻭﺇﺫﺍ ﺍﺣﺘﻠﻢ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻼ ﻳﺠﺎﻣﻊ ﺣﺘﻰ ﻳﻐﺘﺴﻞ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺘﻮﺿﺄ ﻭﺿﻮﺀ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﺛﻢ ﻳﻔﻌﻞ ﻣﺎ ﺷﺎﺀ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﻤﺮﺃﺓ ﻭﻻ‬
‫ﻳﻘﺮﺑﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪ .‬ﻓﺈﻥ ﺗﺮﻛﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﻣﺄﺛﻮﻣﺎ‪ .‬ﻭﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻓﺮﺝ ﺍﻣﺮﺃﺗﻪ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻟﻜﻼﻡ‬
‫ﻓﻲ ﺣﺎﻝ ﺍﻟﺠﻤﺎﻉ ﺳﻮﻯ ﺫﻛﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺠﺎﻣﻊ ﺍﻟﺮﺟﻞ‬
‫ﺃﻫﻠﻪ ﻓﻲ ﺑﻴﺖ ﻳﻜﻮﻥ ﻓﻴﻪ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ ﻭﻏﻴﺮﻫﻢ‪ .‬ﻭﻳﻜﺮﻩ‬
‫ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺄﺗﻲ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺃﺣﺸﺎﺷﻬﻦ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺲ‬
‫ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻌﺰﻝ ﻋﻦ ﺍﻣﺮﺃﺗﻪ ﺍﻟﺤﺮﺓ‪ .‬ﻓﺈﻥ ﻋﺰﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﺑﺬﻟﻚ ﻣﺄﺛﻮﻣﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﻜﻮﻥ ﺗﺎﺭﻛﺎ ﻓﻀﻼ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺸﺮﻁ‬

‫)‪(٤٨٢‬‬
 ‫ﻋﻠﻴﻬﺎ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﻘﺪ ﺃﻭ ﻳﺴﺘﺄﺫﻧﻬﺎ ﻓﻲ ﺣﺎﻝ ﺍﻟﻮﻃﺊ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺄﺱ‬
‫ﺑﺎﻟﻌﺰﻝ ﻋﻨﻬﺎ ﻋﻨﺪ ﺫﻟﻚ‪ .‬ﻭﺃﻣﺎ ﺍﻷﻣﺔ ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﻌﺰﻝ ﻋﻨﻬﺎ ﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻪ ﻣﺎﺀ ﻟﻠﻐﺴﻞ‪ ،‬ﻛﺮﻩ ﻟﻪ‬
‫ﺍﻟﺠﻤﺎﻉ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺨﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﺍﻣﺮﺃﺗﺎﻥ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺒﻴﺖ ﻋﻨﺪ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬
‫ﺛﻼﺙ ﻟﻴﺎﻝ‪ ،‬ﻭﻋﻨﺪ ﺍﻷﺧﺮﻯ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺛﻼﺙ‬
‫ﻧﺴﺎﺀ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺒﻴﺖ ﻋﻨﺪ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﻟﻴﻠﺘﻴﻦ ﻭﻋﻨﺪ ﻛﻞ ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻬﻦ ﻟﻴﻠﺔ ﻟﻴﻠﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻩ ﺃﺭﺑﻊ ﻧﺴﺎﺀ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺒﻴﺖ ﻋﻨﺪ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﺃﻛﺜﺮ ﻣﻦ ﻟﻴﻠﺔ ﻟﻴﻠﺔ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﺴﻮﻱ ﺑﻴﻨﻬﻦ ﻓﻲ ﺍﻟﻘﺴﻤﺔ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﺘﺮﻙ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﻟﻴﻠﺘﻬﺎ‬
‫ﻻﻣﺮﺃﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﻴﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺣﻴﻨﺌﺬ ﺃﻥ ﻳﺒﻴﺖ ﻋﻨﺪﻫﺎ ﻟﻴﻠﺘﻴﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﺑﺎﺕ ﻋﻨﺪ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﻟﻴﻠﺔ‪ ،‬ﻭﺳﻮﻯ ﺑﻴﻨﻬﻦ ﻓﻲ ﺍﻟﻘﺴﻤﺔ‪،‬‬
‫ﻓﻠﻴﺲ ﻳﻠﺰﻣﻪ ﺟﻤﺎﻋﻬﺎ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺨﻴﺮ ﻓﻲ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﺑﻜﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺗﻔﻀﻴﻠﻬﺎ ﺑﺜﻼﺙ ﻟﻴﺎﻝ ﺇﻟﻰ‬
‫ﺳﺒﻊ ﻟﻴﺎﻝ‪ ،‬ﺛﻢ ﻳﺮﺟﻊ ﺑﻌﺪ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﺘﺴﻮﻳﺔ‪ .‬ﻭﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻋﻨﺪ‬
‫ﺍﻟﺮﺟﻞ ﺣﺮﺓ ﻭﺃﻣﺔ‪ ،‬ﻛﺎﻥ ﻟﻠﺤﺮﺓ ﻟﻴﻠﺘﺎﻥ ﻭﻟﻸﻣﺔ ﻟﻴﻠﺔ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﺍﻷﻣﺔ ﺯﻭﺟﺔ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻠﻚ ﻳﻤﻴﻦ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﺎ ﻗﺴﻤﺔ ﻣﻊ‬
‫ﺍﻟﺤﺮﺍﺋﺮ‪ .‬ﻭﺣﻜﻢ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺇﺫﺍ ﻛﺎﻧﺘﺎ ﺯﻭﺟﺘﻴﻦ ﺣﻜﻢ‬
‫ﺍﻹﻣﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬

‫)‪(٤٨٣‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻔﻀﻞ ﺍﻟﺮﺟﻞ ﺑﻌﺾ ﻧﺴﺎﺋﻪ ﻋﻠﻰ ﺑﻌﺾ ﻓﻲ ﺍﻟﻨﻔﻘﺔ‬
‫ﻭﺍﻟﻜﺴﻮﺓ‪ .‬ﻭﺇﻥ ﺳﻮﻯ ﺑﻴﻨﻬﻦ ﻭﻋﺪﻝ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻨﻈﺮ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﻭﺟﻪ ﺍﻣﺮﺃﺓ ﻳﺮﻳﺪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﻳﻨﻈﺮ ﺇﻟﻰ ﻣﺤﺎﺳﻨﻬﺎ‪ :‬ﻳﺪﻳﻬﺎ ﻭﻭﺟﻬﻬﺎ‪ .‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻰ ﻣﺸﻴﻬﺎ‬
‫ﻭﺇﻟﻰ ﺟﺴﺪﻫﺎ ﻣﻦ ﻓﻮﻕ ﺛﻴﺎﺑﻬﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺷﺊ ﻣﻦ ﺫﻟﻚ ﺇﺫﺍ ﻟﻢ ﻳﺮﺩ‬
‫ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻨﻈﺮ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺃﻣﺔ ﻳﺮﻳﺪ ﺷﺮﺍﺀﻫﺎ‪،‬‬
‫ﻭﻳﻨﻈﺮ ﺇﻟﻰ ﺷﻌﺮﻫﺎ ﻭﻣﺤﺎﺳﻨﻬﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ ﺇﺫﺍ ﻟﻢ ﻳﺮﺩ ﺍﺑﺘﻴﺎﻋﻬﺎ‬
‫ﻭﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺷﻌﻮﺭﻫﻦ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻷﻧﻬﻦ‬
‫ﺑﻤﻨﺰﻟﺔ ﺍﻹﻣﺎﺀ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﻨﻈﺮ ﻟﺮﻳﺒﺔ ﺃﻭ ﺗﻠﺬﺫ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻦ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺘﺪﻟﻴﺲ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻭﻣﺎ ﻳﺮﺩ ﻣﻨﻪ ﻭﻣﺎ ﻻ ﻳﺮﺩ‬
‫ﺇﺫﺍ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻧﻬﺎ ﺣﺮﺓ ﻓﻮﺟﺪﻫﺎ ﺃﻣﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﺭﺩﻫﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﻤﻬﺮ ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻦ ﻓﺮﺟﻬﺎ‪.‬‬
‫ﻭﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺮﺟﻊ ﻋﻠﻰ ﻭﻟﻴﻬﺎ ﺍﻟﺬﻱ ﺩﻟﺴﻬﺎ ﺑﺎﻟﻤﻬﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﻟﻢ‬
‫ﻳﻌﻠﻢ ﺩﺧﻴﻠﺔ ﺃﻣﺮﻫﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻣﻬﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﻋﻄﺎﻫﺎ ﺍﻟﻤﻬﺮ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻴﻬﺎ‬
‫ﺑﻪ‪ .‬ﻭﺇﺫﺍ ﺭﺩﻫﺎ ﻛﺎﻥ ﺭﺩﻩ ﻟﻬﺎ ﻓﺮﺍﻗﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ‪ .‬ﻭﻻ ﻳﺤﺘﺎﺝ ﻣﻊ‬
‫ﺫﻟﻚ ﺇﻟﻰ ﻃﻼﻕ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺰﻭﺟﺖ ﺍﻟﻤﺮﺃﺓ ﺑﺮﺟﻞ ﻋﻠﻰ ﺃﻧﻪ ﺣﺮ‪ ،‬ﻓﻮﺟﺪﺗﻪ ﻋﺒﺪﺍ‪،‬‬

‫)‪(٤٨٤‬‬
 ‫ﻛﺎﻧﺖ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﻭﺑﻴﻦ ﺍﻋﺘﺰﺍﻟﻪ‪ .‬ﻓﺈﻥ ﺍﻋﺘﺰﻟﺖ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﻓﺮﺍﻗﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻪ‪ .‬ﻭﺇﻥ ﺍﺳﺘﻘﺮﺕ ﻣﻌﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺧﻴﺎﺭ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ﺑﻤﺎ ﺍﺳﺘﺤﻞ‬
‫ﻣﻦ ﻓﺮﺟﻬﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻋﻠﻴﻪ ﺷﺊ‬
‫ﻭﺇﺫﺍ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺑﻨﺖ ﺭﺟﻞ ﻋﻠﻰ ﺃﻧﻬﺎ ﺑﻨﺖ ﻣﻬﻴﺮﺓ‪،‬‬
‫ﻓﻮﺟﺪﻫﺎ ﺑﻨﺖ ﺃﻣﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺭﺩﻫﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﺑﻬﺎ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﻬﺮ ﻋﻠﻰ ﺃﺑﻴﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﻤﻬﺮ ﻋﻠﻴﻪ ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻦ ﻓﺮﺟﻬﺎ‪ .‬ﻓﺈﻥ ﺭﺿﻲ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺧﻴﺎﺭ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﺑﻨﺘﺎﻥ‪ :‬ﺇﺣﺪﺍﻫﻤﺎ ﺑﻨﺖ ﻣﻬﻴﺮﺓ ﻭﺍﻷﺧﺮﻯ ﺑﻨﺖ‬
‫ﺃﻣﺔ‪ ،‬ﻓﻌﻘﺪ ﻟﺮﺟﻞ ﻋﻠﻰ ﺑﻨﺘﻪ ﻣﻦ ﺍﻟﻤﻬﻴﺮﺓ‪ ،‬ﺛﻢ ﺃﺩﺧﻠﺖ ﻋﻠﻴﻪ ﺑﻨﺘﻪ ﻣﻦ‬
‫ﺍﻷﻣﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺭﺩﻫﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺃﻋﻄﺎﻫﺎ ﺍﻟﻤﻬﺮ; ﻛﺎﻥ‬
‫ﻟﻬﺎ ﺍﻟﻤﻬﺮ ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻦ ﻓﺮﺟﻬﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺩﺧﻞ ﺑﻬﺎ; ﻓﻠﻴﺲ‬
‫ﻟﻬﺎ ﻋﻠﻴﻪ ﻣﻬﺮ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﺏ ﺃﻥ ﻳﺴﻮﻕ ﺇﻟﻴﻪ ﺍﺑﻨﺘﻪ ﻣﻦ ﺍﻟﻤﻬﻴﺮﺓ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺍﻟﻤﻬﺮ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻬﺮ ﺍﻷﻭﻝ ﻗﺪ ﻭﺻﻞ ﺇﻟﻰ ﺍﺑﻨﺘﻪ ﺍﻷﻭﻟﻰ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﻭﺻﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻬﺮ‬
‫ﻓﻲ ﺫﻣﺔ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺑﺎﻣﺮﺃﺓ‪ ،‬ﻓﻮﺟﺪﻫﺎ ﺑﺮﺻﺎﺀ ﺃﻭ ﺟﺬﻣﺎﺀ ﺃﻭ‬
‫ﻋﻤﻴﺎﺀ ﺃﻭ ﺭﺗﻘﺎﺀ ﺃﻭ ﻣﻔﻀﺎﺓ ﺃﻭ ﻋﺮﺟﺎﺀ ﺃﻭ ﻣﺠﻨﻮﻧﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺭﺩﻫﺎ ﻣﻦ‬
‫ﻏﻴﺮ ﻃﻼﻕ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﻤﻬﺮ ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻦ‬

‫)‪(٤٨٥‬‬
 ‫ﻓﺮﺟﻬﺎ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﻋﻠﻰ ﻭﻟﻴﻬﺎ ﺑﺎﻟﻤﻬﺮ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﻮﻟﻲ ﻋﺎﻟﻤﺎ ﺑﺤﺎﻟﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﺑﺤﺎﻟﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻣﻬﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺃﻋﻄﺎﻫﺎ‬
‫ﺍﻟﻤﻬﺮ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻴﻬﺎ ﺑﻪ‪ .‬ﻭﻣﺘﻰ ﻭﻃﺌﻬﺎ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺑﺤﺎﻟﻬﺎ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺭﺩﻫﺎ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﻓﺮﺍﻗﻬﺎ‪ ،‬ﻃﻠﻘﻬﺎ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺎ ﻋﺪﺍ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻓﻠﻴﺲ ﻳﻮﺟﺐ ﺷﺊ ﻣﻨﻬﺎ‬
‫ﺍﻟﺮﺩ ﻣﺜﻞ ﺍﻟﻌﻮﺭ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ .‬ﻭﺍﻟﻤﺤﺪﻭﺩﺓ ﻓﻲ ﺍﻟﺰﻧﺎ ﻻ ﺗﺮﺩ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻗﺪ ﺯﻧﺖ ﻗﺒﻞ ﺍﻟﻌﻘﺪ; ﻓﻠﻴﺲ ﻟﻠﺮﺟﻞ ﺭﺩﻫﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻟﻪ‬
‫ﺃﻥ ﻳﺮﺟﻊ ﻋﻠﻰ ﻭﻟﻴﻬﺎ ﺑﺎﻟﻤﻬﺮ‪ .‬ﻭﻟﻴﺲ ﻟﻪ ﻓﺮﺍﻗﻬﺎ ﺇﻻ ﺑﺎﻟﻄﻼﻕ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻧﻬﺎ ﺑﻜﺮ‪ ،‬ﻓﻮﺟﺪﻫﺎ ﺛﻴﺒﺎ; ﻟﻢ ﻳﻜﻦ ﻟﻪ‬
‫ﺭﺩﻫﺎ‪ ،‬ﻏﻴﺮ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﻣﻬﺮﻫﺎ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﻻ ﻳﺮﺩ ﺍﻟﺮﺟﻞ ﻣﻦ ﺷﺊ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﺇﻻ ﻣﻦ‬
‫ﺍﻟﺠﻨﻮﻥ‪ .‬ﻭﻳﺮﺩ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻌﻨﺔ‪ .‬ﻓﺈﻥ ﺗﺰﻭﺟﺖ ﺍﻟﻤﺮﺃﺓ ﺑﺮﺟﻞ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﺻﺤﻴﺢ ﻓﻮﺟﺪﺗﻪ ﻣﺠﻨﻮﻧﺎ‪ ،‬ﻛﺎﻧﺖ ﻣﺨﻴﺮﺓ ﺑﻴﻦ ﺍﻟﺼﺒﺮ ﻋﻠﻴﻪ ﻭﺑﻴﻦ‬
‫ﻣﻔﺎﺭﻗﺘﻪ‪ .‬ﻓﺈﻥ ﺣﺪﺙ ﺑﺎﻟﺮﺟﻞ ﺟﻨﺔ ﻳﻌﻘﻞ ﻣﻌﻬﺎ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺍﺧﺘﻴﺎﺭ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻘﻞ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ‬
‫ﺍﻟﺨﻴﺎﺭ‪ .‬ﻓﺈﻥ ﺍﺧﺘﺎﺭﺕ ﻓﺮﺍﻗﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻭﻟﻴﻪ ﺃﻥ ﻳﻄﻠﻘﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻧﻪ ﺻﺤﻴﺢ‪ ،‬ﻓﻮﺟﺪﺗﻪ ﻋﻨﻴﻨﺎ‪،‬‬
‫ﺍﻧﺘﻈﺮ ﺑﻪ ﺳﻨﺔ‪ :‬ﻓﺈﻥ ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﻓﻲ ﻣﺪﺓ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻋﻠﻴﻪ ﺧﻴﺎﺭ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺃﺻﻼ‪ ،‬ﻛﺎﻧﺖ ﻣﺨﻴﺮﺓ‬

‫)‪(٤٨٦‬‬
 ‫ﺑﻴﻦ ﺍﻟﻤﻘﺎﻡ ﻣﻌﻪ‪ ،‬ﻭﺑﻴﻦ ﻣﻔﺎﺭﻗﺘﻪ‪ .‬ﻓﺈﻥ ﺭﺿﻴﺖ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺧﻴﺎﺭ‪ .‬ﻭﺇﻥ ﺍﺧﺘﺎﺭﺕ ﻓﺮﺍﻗﻪ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪،‬‬
‫ﻭﻟﻴﺲ ﻟﻬﺎ ﻋﺪﺓ‪ .‬ﻭﺇﻥ ﺣﺪﺙ ﺑﺎﻟﺮﺟﻞ ﻋﻨﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻓﻲ ﺫﻟﻚ‬
‫ﻣﺜﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺃﻧﻪ ﻳﺆﺟﻞ ﺳﻨﺔ‪ :‬ﻓﺈﻥ ﻭﺻﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻛﺎﻥ ﺃﻣﻠﻚ‬
‫ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﺑﺎﻟﺨﻴﺎﺭ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﺣﺪﺛﺖ ﺑﻪ‬
‫ﺍﻟﻌﻨﺔ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﺣﺪﺛﺖ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻓﻼ ﺧﻴﺎﺭ ﻟﻬﺎ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﺗﻴﺎﻥ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻗﺪﺭ ﻋﻠﻰ ﺇﺗﻴﺎﻥ ﻏﻴﺮﻫﺎ ﻣﻦ‬
‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻋﻠﻴﻪ ﺧﻴﺎﺭ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺰﻭﺝ ﻭﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﺎﺩﻋﻰ ﺍﻟﺰﻭﺝ ﺃﻧﻪ ﻗﺮﺑﻬﺎ‪،‬‬
‫ﻭﺃﻧﻜﺮﺕ ﺍﻟﻤﺮﺃﺓ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﺑﻜﺮﺍ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻣﻤﺎ‬
‫ﻳﻌﺮﻑ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻭﺟﺪﺕ ﻛﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻻﺩﻋﺎﺀ‬
‫ﺍﻟﺮﺟﻞ ﺗﺄﺛﻴﺮ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻮﺟﺪ ﻛﺬﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻻﻧﻜﺎﺭ ﺍﻟﻤﺮﺃﺓ ﺗﺄﺛﻴﺮ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﺛﻴﺒﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻣﻊ ﻳﻤﻴﻨﻪ ﺑﺎﻟﻠﻪ‬
‫ﺗﻌﺎﻟﻰ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻬﺎ ﺗﺆﻣﺮ ﺑﺄﻥ ﺗﺤﺸﻮ ﻗﺒﻠﻬﺎ ﺧﻠﻮﻗﺎ‪ ،‬ﺛﻢ ﻳﺄﻣﺮ‬
‫ﺍﻟﺤﺎﻛﻢ ﺍﻟﺮﺟﻞ ﺑﻮﻃﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻭﻃﺌﻬﺎ‪ ،‬ﻓﺨﺮﺝ ﻭﻋﻠﻰ ﺫﻛﺮﻩ ﺃﺛﺮ‬
‫ﺍﻟﺨﻠﻮﻕ‪ ،‬ﺻﺪﻕ ﻭﻛﺬﺑﺖ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﻷﺛﺮ ﻣﻮﺟﻮﺩﺍ‪ ،‬ﺻﺪﻗﺖ‬
‫ﻭﻛﺬﺏ ﺍﻟﺮﺟﻞ‪.‬‬
‫ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﺍﻟﻤﺮﺃﺓ ﺑﺮﺟﻞ ﻋﻠﻰ ﺃﻧﻪ ﺻﺤﻴﺢ‪ ،‬ﻓﻮﺟﺪﺗﻪ ﺧﺼﻴﺎ‪،‬‬
‫ﻛﺎﻧﺖ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻤﻘﺎﻡ ﻣﻌﻪ ﻭﺑﻴﻦ ﻣﻔﺎﺭﻗﺘﻪ‪ .‬ﻓﺈﻥ ﺭﺿﻴﺖ‬
‫ﺑﺎﻟﻤﻘﺎﻡ ﻣﻌﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺧﻴﺎﺭ‪ .‬ﻭﺇﻥ ﺃﺑﺖ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬

‫)‪(٤٨٧‬‬
 ‫ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺧﻼ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻠﻤﺮﺃﺓ ﺻﺪﺍﻗﻬﺎ ﻣﻨﻪ‪ .‬ﻭﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ‬
‫ﻳﻌﺰﺭﻩ ﻟﺌﻼ ﻳﻌﻮﺩ ﺇﻟﻰ ﻣﺜﻞ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﺍﻟﺮﺟﻼﻥ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻴﻦ‪ ،‬ﻓﺄﺩﺧﻠﺖ ﺍﻣﺮﺃﺓ ﻫﺬﺍ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﻭﺍﻷﺧﺮﻯ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻮﻧﺎ ﺩﺧﻼ‬
‫ﺑﻬﻤﺎ‪ ،‬ﺭﺩﺕ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺇﻟﻰ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺎ ﻗﺪ ﺩﺧﻼ‬
‫ﺑﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺍﻟﺼﺪﺍﻕ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﺗﻌﻤﺪ ﺫﻟﻚ‪،‬‬
‫ﺃﻏﺮﻡ ﺍﻟﺼﺪﺍﻕ‪ .‬ﻭﻻ ﻳﻘﺮﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻣﺮﺃﺗﻪ ﺣﺘﻰ ﺗﻨﻘﻀﻲ‬
‫ﻋﺪﺗﻬﺎ‪ .‬ﻓﺈﺫﺍ ﺍﻧﻘﻀﺖ‪ ،‬ﺻﺎﺭﺕ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺇﻟﻰ ﺯﻭﺟﻬﺎ‬
‫ﺑﺎﻟﻌﻘﺪ ﺍﻷﻭﻝ‪ .‬ﻓﺈﻥ ﻣﺎﺗﺘﺎ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ‪ ،‬ﻓﻠﻴﺮﺟﻊ ﺍﻟﺰﻭﺟﺎﻥ‬
‫ﺑﻨﺼﻒ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ ﻭﺭﺛﺘﻬﻤﺎ‪ ،‬ﻭﻳﺮﺛﺎﻧﻬﻤﺎ ﺍﻟﺮﺟﻼﻥ‪ .‬ﻓﺈﻥ ﻣﺎﺕ‬
‫ﺍﻟﺮﺟﻼﻥ‪ ،‬ﻭﻫﻤﺎ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﻓﺈﻧﻬﻤﺎ ﺗﺮﺛﺎﻧﻬﻤﺎ‪ ،‬ﻭﻟﻬﻤﺎ ﺍﻟﻤﻬﺮ ﺍﻟﻤﺴﻤﻰ‬
‫ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﻋﻠﻴﻬﻤﺎ‬
‫ﺍﻟﻌﺪﺓ ﺑﻌﺪ ﻣﺎ ﺗﻔﺮﻏﺎﻥ ﻣﻦ ﺍﻟﻌﺪﺓ ﺍﻷﻭﻟﻰ‪ ،‬ﺗﻌﺘﺪﺍﻥ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ‬
‫ﺯﻭﺟﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻗﺎﻡ ﺍﻟﺮﺟﻞ ﺑﻴﻨﺔ ﻋﻠﻰ ﺃﻧﻪ ﺗﺰﻭﺝ ﺑﺎﻣﺮﺃﺓ‪ ،‬ﻭﻋﻘﺪ ﻋﻠﻴﻬﺎ‬
‫ﻋﻘﺪﺍ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﺃﻗﺎﻣﺖ ﺃﺧﺘﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺒﻴﻨﺔ ﺃﻧﻪ ﻋﻘﺪ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﻴﻨﺔ ﺑﻴﻨﺔ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺑﻴﻨﺔ ﺍﻟﻤﺮﺃﺓ‪ .‬ﺍﻟﻠﻬﻢ‬
‫ﺇﻻ ﺃﻥ ﺗﻘﻴﻢ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﻋﻘﺪﻩ ﻋﻠﻰ ﺃﺧﺘﻬﺎ‪ .‬ﻓﺈﺫﺍ‬
‫ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻗﺒﻠﺖ ﺑﻴﻨﺘﻬﺎ‪ ،‬ﻭﺃﺑﻄﻠﺖ ﺑﻴﻨﺔ ﺍﻟﺮﺟﻞ‪.‬‬

‫)‪(٤٨٨‬‬
 ‫ﻭﺇﺫﺍ ﺍﻧﺘﻤﻰ ﺭﺟﻞ ﺇﻟﻰ ﻗﺒﻴﻠﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻭﺗﺰﻭﺝ‪ ،‬ﻓﻮﺟﺪ ﻋﻠﻰ‬
‫ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﺃﺑﻄﻞ ﺍﻟﺘﺰﻭﻳﺞ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻤﺘﻌﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻣﺒﺎﺡ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻩ‬
‫ﻣﻦ ﻋﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻣﺪﺓ ﻣﻌﻠﻮﻣﺔ ﺑﻤﻬﺮ ﻣﻌﻠﻮﻡ‪.‬‬
‫ﻭﻻ ﺑﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺸﺮﻃﻴﻦ‪ ،‬ﻭﺑﻬﻤﺎ ﻳﺘﻤﻴﺰ ﻣﻦ ﻧﻜﺎﺡ ﺍﻟﺪﻭﺍﻡ‪.‬‬
‫ﻓﺈﻥ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻣﺘﻌﺔ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻷﺟﻞ‪ ،‬ﻛﺎﻥ ﺍﻟﺘﺰﻭﻳﺞ ﺩﺍﺋﻤﺎ‪،‬‬
‫ﻭﻟﺰﻣﻪ ﻣﺎ ﻳﻠﺰﻣﻪ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻐﺒﻄﺔ ﻣﻦ ﺍﻟﻤﻬﺮ ﻭﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﺃﻥ‬
‫ﻻ ﺗﺒﻴﻦ ﻣﻨﻪ ﺇﻻ ﺑﺎﻟﻄﻼﻕ ﺃﻭ ﻣﺎ ﺟﺮﻯ ﻣﺠﺮﺍﻩ‪ .‬ﻭﺇﻥ ﺫﻛﺮ ﺍﻷﺟﻞ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺬﻛﺮ ﺍﻟﻤﻬﺮ‪ ،‬ﻟﻢ ﻳﺼﺢ ﺍﻟﻌﻘﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻋﺪﺍ ﻫﺬﻳﻦ ﺍﻟﺸﺮﻃﻴﻦ‪ ،‬ﻓﻤﺴﺘﺤﺐ ﺫﻛﺮﻩ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻂ ﺍﻟﻮﺍﺟﺒﺔ‪ :‬ﻣﻨﻬﺎ ﺃﻧﻪ ﻳﺬﻛﺮ ﺍﻟﺸﺮﻃﻴﻦ ﻣﻌﺎ‪ ،‬ﻭﻳﺬﻛﺮ‬
‫ﺃﻥ ﻻ ﻧﻔﻘﺔ ﻟﻬﺎ‪ ،‬ﻭﻻ ﻣﻴﺮﺍﺙ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺃﻧﻪ ﺗﻠﺰﻣﻬﺎ ﺍﻟﻌﺪﺓ ﺑﻌﺪ‬
‫ﻣﻔﺎﺭﻗﺘﻬﺎ ﺇﻳﺎﻩ ﺇﻣﺎ ﺑﺎﻧﻘﻀﺎﺀ ﺍﻷﺟﻞ ﺃﻭ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﻳﺸﺮﻁ ﺍﻟﻌﺰﻝ ﻋﻨﻬﺎ‬
‫ﺇﻥ ﺷﺎﺀ‪ .‬ﻓﺈﻥ ﺃﺧﻞ ﺑﺸﺊ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻂ‪ ،‬ﻟﻢ ﻳﻔﺴﺪ ﺍﻟﻌﻘﺪ ﺇﻻ‬
‫ﺃﻧﻪ ﻳﻜﻮﻥ ﺗﺎﺭﻛﺎ ﻓﻀﻼ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺷﻬﺎﺩ ﻭﺍﻻﻋﻼﻥ‪ ،‬ﻓﻠﻴﺴﺎ ﻣﻦ ﺷﺮﺍﺋﻂ ﺍﻟﻤﺘﻌﺔ ﻋﻠﻰ ﺣﺎﻝ‪،‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺨﺎﻑ ﺍﻟﺮﺟﻞ ﺍﻟﺘﻬﻤﺔ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻓﻴﺴﺘﺤﺐ ﻟﻪ ﺣﻴﻨﺌﺬ‬
‫ﺃﻥ ﻳﺸﻬﺪ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﺷﺎﻫﺪﻳﻦ‪.‬‬

‫)‪(٤٨٩‬‬
 ‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺘﻤﺘﻊ ﺑﺎﻣﺮﺃﺓ‪ ،‬ﻓﻠﻴﻄﻠﺐ ﺍﻣﺮﺃﺓ ﻋﻔﻴﻔﺔ ﻣﺆﻣﻨﺔ‬
‫ﻣﺴﺘﺒﺼﺮﺓ ﻣﻌﺘﻘﺪﺓ ﻟﻠﺤﻖ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻭﺟﺪ‬
‫ﻣﺴﺘﻀﻌﻔﺔ; ﺟﺎﺯ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻤﺘﻌﺔ ﺑﺎﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻟﺘﻤﺘﻊ‬
‫ﺑﺎﻟﻤﺠﻮﺳﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪ .‬ﺇﻻ ﺃﻧﻪ ﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻰ ﻭﺍﺣﺪﺓ‬
‫ﻣﻨﻬﻦ‪ ،‬ﻣﻨﻌﻬﺎ ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻭﺃﻛﻞ ﻟﺤﻤﻢ ﺍﻟﺨﻨﺰﻳﺮ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺘﻤﺘﻊ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻔﺎﺟﺮﺓ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻤﻨﻌﻬﺎ ﺑﻌﺪ‬
‫ﺍﻟﻌﻘﺪ ﻣﻦ ﺍﻟﻔﺠﻮﺭ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺴﺄﻟﻬﺎ‪ :‬ﻫﻞ ﻟﻬﺎ ﺯﻭﺝ ﺃﻡ‬
‫ﻻ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻘﻮﻡ ﻟﻪ ﺑﻪ ﺑﻴﻨﺔ‪ .‬ﻓﺈﻥ ﺍﺗﻬﻤﻬﺎ ﻓﻲ ﺫﻟﻚ‪،‬‬
‫ﺍﺣﺘﺎﻁ ﻓﻲ ﺍﻟﺘﻔﺘﻴﺶ ﻋﻦ ﺃﻣﺮﻫﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻟﺮﺟﻞ ﻣﺘﻌﺔ ﺑﻜﺮﺍ ﻟﻴﺲ ﻟﻬﺎ ﺃﺏ ﻣﻦ‬
‫ﻏﻴﺮ ﻭﻟﻲ ﻭﻳﺪﺧﻞ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺒﻜﺮ ﺑﻴﻦ ﺃﺑﻮﻳﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﺩﻭﻥ ﺍﻟﺒﺎﻟﻎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﻻ ﺑﺈﺫﻥ ﺃﺑﻴﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺑﺎﻟﻐﺎ ﻭﻗﺪ ﺑﻠﻐﺖ ﺣﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻫﻮ ﺗﺴﻊ ﺳﻨﻴﻦ ﺇﻟﻰ ﻋﺸﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻣﻦ ﻏﻴﺮ ﺇﺫﻥ ﺃﺑﻴﻬﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻔﻀﻲ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺃﻻ ﻳﺘﺰﻭﺟﻬﺎ ﺇﻻ ﺑﺈﺫﻥ ﺃﺑﻴﻬﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺘﻤﺘﻊ ﺍﻟﺮﺟﻞ ﺑﺄﻣﺔ ﻏﻴﺮﻩ ﺑﺈﺫﻧﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻷﻣﺔ‬
‫ﻻﻣﺮﺃﺓ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺍﻟﺘﻤﺘﻊ ﺑﻬﺎ ﻣﻦ ﻏﻴﺮ ﺇﺫﻧﻬﺎ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻻ ﻳﺘﻤﺘﻊ ﺑﻬﺎ‬
‫ﺇﻻ ﺑﺈﺫﻧﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺍﻣﺮﺃﺓ ﺣﺮﺓ‪ ،‬ﻓﻼ ﻳﺘﻤﺘﻊ ﺑﺄﻣﺔ ﺇﻻ ﺑﺮﺿﻰ‬
‫ﺍﻟﺤﺮﺓ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻤﺘﻌﺔ ﺣﻜﻢ ﻧﻜﺎﺡ ﺍﻟﺪﻭﺍﻡ‪.‬‬

‫)‪(٤٩٠‬‬
 ‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﻠﻴﺬﻛﺮ ﻣﻦ ﺍﻟﻤﻬﺮ ﻭﺍﻷﺟﻞ ﻣﺎ ﺗﺮﺍﺿﻴﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺃﻗﻞ ﻣﺎ ﻳﺠﺰﻱ ﻣﻦ ﺍﻟﻤﻬﺮ ﺗﻤﺜﺎﻝ ﻣﻦ ﺳﻜﺮ ﺃﻭ ﻛﻒ ﻣﻦ ﻃﻌﺎﻡ ﺃﻭ ﻣﺎ‬
‫ﺃﺷﺒﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﻟﻬﺎ ﻣﻬﺮﺍ ﻣﻌﻠﻮﻣﺎ ﻭﺃﺟﻼ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﺛﻢ ﺃﺭﺍﺩ‬
‫ﻣﻔﺎﺭﻗﺘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻓﻠﻴﻬﺐ ﻟﻬﺎ ﺃﻳﺎﻣﻬﺎ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﻧﺼﻒ‬
‫ﺍﻟﻤﻬﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺃﻋﻄﺎﻫﺎ ﺍﻟﻤﻬﺮ‪ ،‬ﺭﺟﻊ ﻋﻠﻴﻬﺎ ﺑﻨﺼﻔﻪ‪ .‬ﻓﺈﻥ ﻭﻫﺒﺖ‬
‫ﻣﻬﺮﻫﺎ ﻟﻪ ﻗﺒﻞ ﺃﻥ ﻳﻔﺎﺭﻗﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺮﺟﻊ ﺑﻤﺜﻞ ﻧﺼﻒ ﺍﻟﻤﻬﺮ‬
‫ﺑﻌﺪ ﺗﺨﻠﻴﺘﻪ ﺇﻳﺎﻫﺎ‪ .‬ﻓﺈﻥ ﺃﻋﻄﺎﻫﺎ ﺷﻴﺌﺎ ﻣﻦ ﻣﻬﺮﻫﺎ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ‪،‬‬
‫ﻟﺰﻣﻪ ﻣﺎ ﻳﺒﻘﻰ ﻋﻠﻴﻪ ﻣﻨﻪ ﺇﺫﺍ ﻭﻓﺖ ﻟﻪ ﺑﺄﻳﺎﻣﻪ‪ .‬ﻓﺈﻥ ﺃﺧﻠﺖ ﺑﺸﺊ ﻣﻦ‬
‫ﺃﻳﺎﻣﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻨﻘﺼﻬﺎ ﺑﺤﺴﺎﺏ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻬﺮ‪ .‬ﻓﺈﻥ ﺗﺒﻴﻦ ﺑﻌﺪ‬
‫ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ ﺃﻥ ﻟﻬﺎ ﺯﻭﺟﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﻣﺎ ﺃﺧﺬﺕ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ‬
‫ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻷﺟﻞ‪ ،‬ﻓﻤﺎ ﺗﺮﺍﺿﻴﺎ ﻋﻠﻴﻪ ﻣﻦ ﺷﻬﺮ ﺃﻭ ﺳﻨﺔ ﺃﻭ ﻳﻮﻡ‪ .‬ﻭﻗﺪ‬
‫ﺭﻭﻱ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺬﻛﺮ ﺍﻟﻤﺮﺓ ﻭﺍﻟﻤﺮﺗﻴﻦ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ‬
‫ﺃﻧﻪ ﻳﺬﻛﺮ ﻳﻮﻣﺎ ﻣﻌﻠﻮﻣﺎ ﺃﻭ ﺷﻬﺮﺍ ﻣﻌﻴﻨﺎ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺍﻟﻤﺮﺓ ﻭﺍﻟﻤﺮﺗﻴﻦ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺃﺳﻨﺪﻩ ﺇﻟﻰ ﻳﻮﻡ ﻣﻌﻠﻮﻡ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺍﻟﻤﺮﺓ ﻣﺒﻬﻤﺔ‪،‬‬
‫ﻭﻟﻢ ﻳﻘﺮﻧﻬﺎ ﺑﺎﻟﻮﻗﺖ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺩﺍﺋﻤﺎ‪ ،‬ﻻ ﻳﺰﻭﻝ ﺇﻻ ﺑﺎﻟﻄﻼﻕ ﺃﻭ‬
‫ﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻩ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺮﻁ ﻋﻠﻴﻬﺎ ﺃﻥ ﻳﺄﺗﻴﻬﺎ ﻟﻴﻼ ﺃﻭ ﻧﻬﺎﺭﺍ ﺃﻭ ﻓﻲ ﺃﺳﺒﻮﻉ‬
‫ﺩﻓﻌﺔ ﺃﻭ ﻳﻮﻣﺎ ﺑﻌﻴﻨﻪ‪ ،‬ﺃﻱ ﺫﻟﻚ ﺷﺎﺀ ﻓﻌﻞ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺷﻬﺮﺍ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺸﻬﺮ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻣﻀﻰ ﻋﻠﻴﻬﺎ‬

‫)‪(٤٩١‬‬
 ‫ﺷﻬﺮ‪ ،‬ﺛﻢ ﻃﺎﻟﺒﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺑﻤﺎ ﻋﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻬﺎ‬
‫ﺳﺒﻴﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺳﻤﻰ ﺍﻟﺸﻬﺮ ﺑﻌﻴﻨﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺷﻬﺮﻩ ﺍﻟﺬﻱ ﻋﻴﻨﻪ‪.‬‬
‫ﻭﻟﻴﺲ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﺗﻮﺍﺭﺙ‪ ،‬ﺷﺮﻁ ﻧﻔﻲ ﺍﻟﻤﻴﺮﺍﺙ ﺃﻭ ﻟﻢ‬
‫ﻳﺸﺮﻁ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺸﺮﻁ ﺃﻥ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺘﻮﺍﺭﺙ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﺫﻟﻚ‪،‬‬
‫ﺛﺒﺘﺖ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻤﻮﺍﺭﺛﺔ‪ .‬ﻭﺇﻧﻤﺎ ﻻ ﻳﺤﺘﺎﺝ ﻧﻔﻲ ﺍﻟﺘﻮﺍﺭﺙ ﺇﻟﻰ ﺷﺮﻁ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺍﻟﻌﺰﻝ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺷﺮﻁ‪ .‬ﻭﻣﺘﻰ ﺟﺎﺀﺕ ﺑﻮﻟﺪ‪،‬‬
‫ﻛﺎﻥ ﻻﺣﻘﺎ ﺑﻪ‪ ،‬ﺳﻮﺍﺀ ﻋﺰﻝ ﺃﻭ ﻟﻢ ﻳﻌﺰﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻟﺮﺟﻞ ﻣﺘﻌﺔ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻷﻧﻬﻦ‬
‫ﺑﻤﻨﺰﻟﺔ ﺍﻹﻣﺎﺀ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻟﻪ ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﺭﺑﻊ ﻣﻨﻬﻦ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻣﺮﺍﺕ ﻛﺜﻴﺮﺓ‬
‫ﻭﺍﺣﺪﺓ ﺑﻌﺪ ﺃﺧﺮﻯ‪ .‬ﻭﺇﺫﺍ ﺍﻧﻘﻀﻰ ﺃﺟﻞ ﺍﻟﻤﺘﻌﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ‬
‫ﻋﻘﺪﺍ ﻣﺴﺘﺄﻧﻔﺎ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻳﺪﻫﺎ ﻓﻲ ﺍﻷﺟﻞ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ‬
‫ﺃﺟﻠﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩﻩ‪ ،‬ﻓﻠﻴﻬﺐ ﻟﻬﺎ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻬﺎ‬
‫ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﺛﻢ ﻟﻴﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻷﻳﺎﻡ‪.‬‬
‫ﻭﻋﺪﺓ ﺍﻟﻤﺘﻤﺘﻌﺔ ﺇﺫﺍ ﺍﻧﻘﻀﻰ ﺃﺟﻠﻬﺎ‪ ،‬ﺃﻭ ﻭﻫﺐ ﻟﻬﺎ ﺯﻭﺟﻬﺎ‬
‫ﺃﻳﺎﻣﻬﺎ‪ ،‬ﺣﻴﻀﺘﺎﻥ ﺃﻭ ﺧﻤﺴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﻳﻮﻣﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻻ ﺗﺤﻴﺾ‬
‫ﻭﻓﻲ ﺳﻨﻬﺎ ﻣﻦ ﺗﺤﻴﺾ‪ .‬ﻭﺇﺫﺍ ﻣﺎﺕ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺃﺟﻠﻬﺎ‪،‬‬
‫ﻛﺎﻧﺖ ﻋﺪﺗﻬﺎ ﻣﺜﻞ ﻋﺪﺓ ﺍﻟﻤﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ ﻋﻘﺪ ﺍﻟﺪﻭﺍﻡ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‬
‫ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪.‬‬

‫)‪(٤٩٢‬‬
 ‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻁ ﺍﻟﺮﺟﻞ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﻘﺪ ﺃﻻ ﻳﻄﺄﻫﺎ ﻓﻲ ﻓﺮﺟﻬﺎ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻟﻪ ﻭﻃﺆﻫﺎ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﺭﺿﻴﺖ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﻛﻞ ﺷﺮﻁ ﻳﺸﺮﻃﻪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﻪ ﺗﺄﺛﻴﺮ‬
‫ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﻌﻘﺪ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺪﻫﺎ ﺍﻟﻌﻘﺪ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﻲ ﻗﺪﻡ ﺫﻛﺮﻫﺎ ﺑﺎﻃﻠﺔ ﻻ ﺗﺄﺛﻴﺮ ﻟﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺮﺭﻫﺎ ﺑﻌﺪ‬
‫ﺍﻟﻌﻘﺪ‪ ،‬ﺛﺒﺘﺖ ﻋﻠﻰ ﻣﺎ ﺷﺮﻁ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺴﺮﺍﺭﻱ ﻭﻣﻠﻚ ﺍﻷﻳﻤﺎﻥ‬
‫ﻳﺴﺘﺒﺎﺡ ﻭﻁﺀ ﺍﻹﻣﺎﺀ ﺑﺜﻼﺛﺔ ﺃﺷﻴﺎﺀ‪:‬‬
‫ﺃﺣﺪﻫﺎ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﻦ ﺑﺈﺫﻥ ﺃﻫﻠﻬﻦ‪ ،‬ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﺫﻛﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ ﺑﺘﺤﻠﻴﻞ ﻣﺎﻟﻜﻬﻦ ﺍﻟﺮﺟﻞ ﻣﻦ ﻭﻃﻴﻬﻦ ﻭﺇﺑﺎﺣﺘﻪ ﻟﻪ‪ ،‬ﻭﺇﻥ‬
‫ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻋﻘﺪ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ ﺑﺄﻥ ﻳﻤﻠﻜﻬﻦ ﻓﻴﺴﺘﺒﻴﺢ ﻭﻃﺄﻫﻦ ﺑﻤﻠﻚ ﺍﻷﻳﻤﺎﻥ ﻟﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺣﻞ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺘﻪ ﻷﺧﻴﻪ ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﻷﺧﻴﻬﺎ ﺃﻭ ﻟﺰﻭﺟﻬﺎ‪،‬‬
‫ﺣﻞ ﻟﻪ ﻣﻨﻬﺎ ﻣﺎ ﺃﺣﻠﻪ ﻟﻪ ﻣﺎﻟﻜﻬﺎ‪ :‬ﺇﻥ ﺃﺣﻞ ﻟﻪ ﻭﻃﺄﻫﺎ ﺣﻞ ﻟﻪ ﻛﻞ‬
‫ﺷﺊ ﻣﻨﻬﺎ‪ .‬ﻭﺇﻥ ﺃﺣﻞ ﻟﻪ ﻣﺎ ﺩﻭﻥ ﺍﻟﻮﻃﺊ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺇﻻ ﻣﺎ ﺟﻌﻠﻪ ﻣﻨﻪ‬
‫ﻓﻲ ﺣﻞ‪ .‬ﺇﻥ ﺃﺣﻞ ﻟﻪ ﺧﺪﻣﺘﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺳﻮﻯ ﺍﻟﺨﺪﻣﺔ ﺷﺊ‪ .‬ﻭﺇﻥ‬
‫ﺃﺣﻞ ﻟﻪ ﻣﺒﺎﺷﺮﺗﻬﺎ ﻭﺗﻘﺒﻴﻠﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻃﺆﻫﺎ‪.‬‬
‫ﻓﺈﻥ ﻭﻃﺌﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﺎﺻﻴﺎ‪ .‬ﻭﺇﻥ ﺃﺗﺖ ﺑﺎﻟﻮﻟﺪ‪ ،‬ﻛﺎﻥ ﻟﻤﻮﻻﻫﺎ‪ ،‬ﻭﻳﻜﻮﻥ‬

‫)‪(٤٩٣‬‬
 ‫ﺭﻗﺎ ﻟﻪ‪ ،‬ﻭﻟﺰﻣﻪ ﻋﺸﺮ ﻗﻴﻤﺘﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺑﻜﺮﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻏﻴﺮ‬
‫ﺑﻜﺮ‪ ،‬ﻟﺰﻣﻪ ﻧﺼﻒ ﻋﺸﺮ ﻗﻴﻤﺘﻬﺎ‪ .‬ﻭﻣﺘﻰ ﺟﻌﻠﻪ ﻓﻲ ﺣﻞ ﻣﻦ ﻭﻃﺌﻬﺎ‪،‬‬
‫ﻭﺃﺗﺖ ﺑﻮﻟﺪ‪ ،‬ﻛﺎﻥ ﻟﻤﻮﻻﻫﺎ‪ ،‬ﻭﻋﻠﻰ ﺃﺑﻴﻪ ﺃﻥ ﻳﺸﺘﺮﻳﻪ ﺑﻤﺎﻟﻪ ﺇﻥ ﻛﺎﻥ‬
‫ﻟﻪ ﻣﺎﻝ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ ﺍﺳﺘﺴﻌﻲ ﻓﻲ ﺛﻤﻨﻪ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻮﻟﺪ ﺣﺮﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﺷﺮﻁ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻄﺄ ﺟﺎﺭﻳﺔ ﻏﻴﺮﻩ ﺑﺘﺤﻠﻴﻠﻪ ﻟﻬﺎ ﺇﻻ ﺑﻌﺪ ﺃﻥ‬
‫ﻳﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﺣﺮﺍ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﻣﻮﻻﻫﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺮﻩ ﻟﻪ‬
‫ﻭﻃﺆﻫﺎ‪.‬‬
‫ﻭﻳﺤﻞ ﻟﻪ ﻣﻨﻬﺎ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺤﻠﻠﻪ ﻟﻪ ﻣﺎﻟﻜﻬﺎ‪ :‬ﺇﻥ ﻳﻮﻣﺎ ﻓﻴﻮﻣﺎ‪،‬‬
‫ﻭﺇﻥ ﺷﻬﺮﺍ ﻓﺸﻬﺮﺍ‪ ،‬ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﺮﻳﺪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺠﻌﻞ‬
‫ﻋﺒﺪﻩ ﻓﻲ ﺣﻞ ﻣﻦ ﻭﻃﺊ ﺟﺎﺭﻳﺘﻪ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺫﻟﻚ‪ ،‬ﻋﻘﺪ ﻟﻪ ﻋﻠﻴﻬﺎ‬
‫ﻋﻘﺪﺍ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﺍﻋﻲ ﻓﻴﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻟﻔﻆ ﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﺍﻟﺮﺟﻞ ﺍﻟﻤﺎﻟﻚ ﻟﻸﻣﺔ ﻟﻤﻦ ﻳﺤﻠﻠﻬﺎ ﻟﻪ‪ :‬ﺟﻌﻠﺘﻚ ﻓﻲ ﺣﻞ ﻣﻦ ﻭﻃﻲ ﻫﺬﻩ‬
‫ﺍﻟﺠﺎﺭﻳﺔ ﺃﻭ ﺃﺣﻠﻠﺖ ﻟﻚ ﻭﻃﻴﻬﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻔﻆ ﺍﻟﻌﺎﺭﻳﺔ ﻓﻲ‬
‫ﺫﻟﻚ‪ .‬ﻭﺣﻜﻢ ﺍﻟﻤﺪﺑﺮﺓ ﻓﻲ ﺍﻟﺘﺤﻠﻴﻞ ﺣﻜﻢ ﺍﻟﻤﻤﻠﻮﻛﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻧﺖ ﺍﻟﺠﺎﺭﻳﺔ ﺑﻴﻦ ﺷﺮﻳﻜﻴﻦ‪ ،‬ﺟﺎﺯ ﻷﺣﺪﻫﻤﺎ ﺃﻥ ﻳﺠﻌﻞ‬
‫ﺻﺎﺣﺒﻪ ﻓﻲ ﺣﻞ ﻣﻦ ﻭﻃﺌﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﺎﻟﻜﺎ ﻟﻨﺼﻒ ﺍﻟﺠﺎﺭﻳﺔ‪،‬‬
‫ﻭﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﻣﻨﻬﺎ ﻳﻜﻮﻥ ﺣﺮﺍ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻭﻃﺆﻫﺎ‪ ،‬ﺑﻞ‬
‫ﻳﻜﻮﻥ ﻟﻪ ﻣﻦ ﺧﺪﻣﺘﻬﺎ ﻳﻮﻡ‪ ،‬ﻭﻟﻬﺎ ﻣﻦ ﻧﻔﺴﻬﺎ ﻳﻮﻡ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻟﻌﻘﺪ‬

‫)‪(٤٩٤‬‬
 ‫ﻋﻠﻴﻬﺎ ﻓﻲ ﻳﻮﻣﻬﺎ‪ ،‬ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻋﻘﺪ ﺍﻟﻤﺘﻌﺔ ﻭﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﻣﺘﻰ ﻣﻠﻚ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺔ ﺑﺄﺣﺪ ﻭﺟﻮﻩ ﺍﻟﺘﻤﻠﻴﻜﺎﺕ ﻣﻦ ﺑﻴﻊ‬
‫ﺃﻭ ﻫﺒﺔ ﺃﻭ ﻣﻴﺮﺍﺙ ﺃﻭ ﺳﺒﻲ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻭﻃﺆﻫﺎ ﺇﻻ ﺑﻌﺪ‬
‫ﺃﻥ ﻳﺴﺘﺒﺮﺋﻬﺎ ﺑﺤﻴﻀﺔ ﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﺗﺤﻴﺾ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻣﻤﻦ‬
‫ﺗﺤﻴﺾ ﻭﻣﺜﻠﻬﺎ ﺗﺤﻴﺾ‪ ،‬ﺍﺳﺘﺒﺮﺃﻫﺎ ﺑﺨﻤﺴﺔ ﻭﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻗﺪ ﺃﻳﺴﺖ ﻣﻦ ﺍﻟﻤﺤﻴﺾ ﺃﻭ ﻟﻢ ﺗﻜﻦ ﺑﻠﻐﺘﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺍﺳﺘﺒﺮﺍﺅﻫﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺑﻴﻊ ﺟﺎﺭﻳﺔ ﻛﺎﻥ ﻳﻄﺄﻫﺎ‪ ،‬ﺃﻥ‬
‫ﻳﺴﺘﺒﺮﺃﻫﺎ ﺇﻣﺎ ﺑﺤﻴﻀﺔ ﺃﻭ ﺑﺨﻤﺴﺔ ﻭﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ‪ .‬ﻓﺈﻥ ﺍﺳﺘﺒﺮﺃﻫﺎ‬
‫ﺍﻟﺒﺎﺋﻊ ﺛﻢ ﺑﺎﻋﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﺛﻮﻗﺎ ﺑﻪ‪ ،‬ﺟﺎﺯ ﻟﻠﺬﻱ ﻳﺸﺘﺮﻳﻬﺎ ﺃﻥ ﻳﻄﺄﻫﺎ‬
‫ﻣﻦ ﻏﻴﺮ ﺍﺳﺘﺒﺮﺍﺀ ﻭﺍﻷﻓﻀﻞ ﻟﻪ ﺍﺳﺘﺒﺮﺍﺅﻫﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺠﺎﺭﻳﺔ ﻻﻣﺮﺃﺓ‪ ،‬ﺟﺎﺯ ﻟﻠﺬﻱ ﻳﺸﺘﺮﻳﻬﺎ ﻭﻃﺆﻫﺎ ﻗﺒﻞ‬
‫ﺍﻻﺳﺘﺒﺮﺍﺀ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺍﺳﺘﺒﺮﺍﺅﻫﺎ ﻗﺒﻞ ﺍﻟﻮﻃﺊ ﻣﺜﻞ ﺍﻟﺘﻲ ﺗﻜﻮﻥ‬
‫ﻟﻠﺮﺟﻞ‪.‬‬
‫ﻓﺈﻥ ﺍﺷﺘﺮﻯ ﺟﺎﺭﻳﺔ‪ ،‬ﻭﺃﻋﺘﻘﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﺒﺮﺃﻫﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺣﻞ ﻟﻪ ﻭﻃﺆﻫﺎ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻻ ﻳﻄﺄﻫﺎ ﺇﻻ ﺑﻌﺪ‬
‫ﺍﻻﺳﺘﺒﺮﺍﺀ‪ .‬ﻭﻣﺘﻰ ﺃﻋﺘﻘﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻭﻃﺌﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‬
‫ﻭﻭﻃﺆﻫﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﺳﺘﺒﺮﺍﺀ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﻏﻴﺮﻩ ﺍﻟﻌﻘﺪ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﻋﺪﺗﻬﺎ‪ ،‬ﻫﻲ ﺛﻼﺛﺔ‬
‫ﺃﺷﻬﺮ‪.‬‬

‫)‪(٤٩٥‬‬
 ‫ﻭﻣﺘﻰ ﺍﺷﺘﺮﻯ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺔ ﻭﻫﻲ ﺣﺎﺋﺾ‪ ،‬ﺗﺮﻛﻬﺎ ﺣﺘﻰ ﺗﻄﻬﺮ‪،‬‬
‫ﺛﻢ ﺣﻞ ﻟﻪ ﻭﻃﺆﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻛﺎﻓﻴﺎ ﻓﻲ ﺍﺳﺘﺒﺮﺍﺀ ﺭﺣﻤﻬﺎ‪ .‬ﻭﻣﺘﻰ‬
‫ﺍﺷﺘﺮﻯ ﺟﺎﺭﻳﺔ ﺣﺎﻣﻼ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻭﻃﺆﻫﺎ ﺇﻻ ﺑﻌﺪ ﻭﺿﻌﻬﺎ ﺍﻟﺤﻤﻞ‬
‫ﺃﻭ ﺗﻤﻀﻲ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﻭﻃﺄﻫﺎ ﻗﺒﻞ ﺫﻟﻚ‬
‫ﻭﻃﺌﻬﺎ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ‪ .‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﺷﺘﺮﻯ ﺟﺎﺭﻳﺔ‪ ،‬ﻭﺃﺭﺍﺩ‬
‫ﻭﻃﻴﻬﺎ ﻗﺒﻞ ﺍﻻﺳﺘﺒﺮﺍﺀ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ‪ .‬ﻭﺍﻟﺘﻨﺰﻩ‬
‫ﻋﻦ ﺫﻟﻚ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻤﻊ ﺍﻟﺮﺟﻞ ﺑﻤﻠﻚ ﺍﻟﻴﻤﻴﻦ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﻌﺪﺩ‪،‬‬
‫ﻣﺒﺎﺡ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﻓﻲ ﺍﻟﻮﻃﻲ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻤﻠﻚ ﻭﺍﻻﺳﺘﺨﺪﺍﻡ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻤﻊ‬
‫ﺑﻴﻦ ﺍﻷﻡ ﻭﺍﻟﺒﻨﺖ ﻓﻲ ﺍﻟﻤﻠﻚ‪ ،‬ﻭﻻ ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻮﻃﻲ‪ .‬ﻓﻤﺘﻰ‬
‫ﻭﻃﺊ ﺍﻷﻡ‪ ،‬ﺣﺮﻡ ﻋﻠﻴﻪ ﻭﻁﺀ ﺍﻟﺒﻨﺖ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻭﻃﺊ ﺍﻟﺒﻨﺖ‪،‬‬
‫ﺣﺮﻡ ﻋﻠﻴﻪ ﻭﻁﺀ ﺍﻷﻡ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻄﺄ ﺟﺎﺭﻳﺔ ﻗﺪ ﻭﻃﺌﻬﺎ ﺃﺑﻮﻩ‪ ،‬ﺃﻭ ﻗﺒﻠﻬﺎ‬
‫ﺑﺸﻬﻮﺓ‪ ،‬ﺃﻭ ﻧﻈﺮ ﻣﻨﻬﺎ ﺇﻟﻰ ﻣﺎ ﻳﺤﺮﻡ ﻋﻠﻰ ﻏﻴﺮ ﻣﺎﻟﻜﻬﺎ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻤﻠﻜﻬﺎ ﻭﺇﻥ ﻭﻃﺌﻬﺎ ﺃﺑﻮﻩ‪ .‬ﻭﺣﻜﻢ ﺍﻻﺑﻦ ﺣﻜﻢ ﺍﻷﺏ‬
‫ﺳﻮﺍﺀ ﻓﻲ ﺃﻧﻪ ﺇﺫﺍ ﻭﻃﺊ ﺟﺎﺭﻳﺔ‪ ،‬ﺃﻭ ﻗﺒﻠﻬﺎ‪ ،‬ﺃﻭ ﺭﺃﻯ ﻣﻨﻬﺎ ﻣﺎ ﻳﺤﺮﻡ‬
‫ﻋﻠﻰ ﻏﻴﺮ ﻣﺎﻟﻜﻬﺎ‪ ،‬ﺣﺮﻣﺖ ﻋﻠﻰ ﺍﻷﺏ‪.‬‬
‫ﻭﺟﻤﻴﻊ ﺍﻟﻤﺤﺮﻣﺎﺕ ﺍﻟﻠﻮﺍﺗﻲ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻫﻦ ﺑﺎﻟﻨﺴﺐ ﻭﺍﻟﺴﺒﺐ‬
‫ﻓﻲ ﺍﻟﻌﻘﺪ ﻳﺤﺮﻡ ﺃﻳﻀﺎ ﻭﻃﺆﻫﻦ ﺑﻤﻠﻚ ﺍﻷﻳﻤﺎﻥ‪.‬‬

‫)‪(٤٩٦‬‬
 ‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﻭﻁﺀ ﺟﺎﺭﻳﺘﻪ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺯﻭﺟﻬﺎ ﻣﻦ ﻏﻴﺮﻩ‪،‬‬
‫ﺇﻻ ﺑﻌﺪ ﻣﻔﺎﺭﻗﺔ ﺍﻟﺰﻭﺝ ﻟﻬﺎ‪ ،‬ﻭﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﻄﺄ ﺟﺎﺭﻳﺔ ﻟﻪ ﻣﻌﻪ ﻓﻴﻬﺎ ﺷﺮﻳﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﺯﻭﺝ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺘﻪ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ‬
‫ﻣﺘﻜﺸﻔﺔ ﻭﻻ ﻣﺘﺠﺮﺩﺓ ﻣﻦ ﺛﻴﺎﺑﻬﺎ ﺇﻻ ﺑﻌﺪ ﻣﻔﺎﺭﻗﺔ ﺍﻟﺰﻭﺝ ﻟﻬﺎ‪ .‬ﻭﻣﻦ‬
‫ﺍﺷﺘﺮﻯ ﺟﺎﺭﻳﺔ ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ ﺯﻭﺟﻬﺎ ﻣﻮﻻﻫﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﻻﻣﺘﻨﺎﻉ‬
‫ﻣﻦ ﻭﻃﺌﻬﺎ ﺇﻻ ﻣﺪﺓ ﺍﺳﺘﺒﺮﺍﺀ ﺭﺣﻤﻬﺎ ﻣﺎ ﻟﻢ ﻳﺮﺽ ﺑﺬﻟﻚ ﺍﻟﻌﻘﺪ‪ .‬ﻓﺈﻥ‬
‫ﺭﺿﻲ ﺑﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻭﻃﺆﻫﺎ ﺇﻻ ﺑﻌﺪ ﻣﻔﺎﺭﻗﺔ ﺍﻟﺰﻭﺝ ﻟﻬﺎ ﺑﺎﻟﻄﻼﻕ‬
‫ﺃﻭ ﺍﻟﻤﻮﺕ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ ﻟﻬﺎ ﺯﻭﺝ ﻣﻦ ﺩﺍﺭ ﺍﻟﺤﺮﺏ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻟﺮﺟﻞ ﺑﻨﺖ ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﺑﻨﻪ ﺇﺫﺍ ﻛﺎﻧﻮﺍ‬
‫ﻣﺴﺘﺤﻘﻴﻦ ﻟﻠﺴﺒﻲ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻳﻬﻢ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ‬
‫ﺳﺒﺎﻫﻢ ﺃﻫﻞ ﺍﻟﻀﻼﻝ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﺴﺘﺤﻘﻴﻦ ﻟﻠﺴﺒﻲ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﺟﺎﺭﻳﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺘﻘﻬﺎ‪ ،‬ﻭﻳﺠﻌﻞ ﻋﺘﻘﻬﺎ‬
‫ﻣﻬﺮﻫﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ .‬ﺇﻻ ﺃﻧﻪ ﻣﺘﻰ ﺃﺭﺍﺩﻩ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺪﻡ ﻟﻔﻆ‬
‫ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﻌﺘﻖ ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﺗﺰﻭﺟﺘﻚ ﻭﺟﻌﻠﺖ ﻣﻬﺮﻙ‬
‫ﻋﺘﻘﻚ‪ .‬ﻓﺈﻥ ﻗﺪﻡ ﺍﻟﻌﺘﻖ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻋﺘﻘﺘﻚ‬
‫ﻭﺗﺰﻭﺟﺘﻚ ﻭﺟﻌﻠﺖ ﻣﻬﺮﻙ ﻋﺘﻘﻚ ﻣﻀﻰ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺨﻴﺮﺓ‬
‫ﺑﻴﻦ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻌﻘﺪ ﻭﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﻗﺒﻮﻟﻪ‪ .‬ﻓﺈﻥ ﻃﻠﻖ ﺍﻟﺘﻲ ﺟﻌﻞ‬
‫ﻋﺘﻘﻬﺎ ﻣﻬﺮﻫﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﺭﺟﻊ ﻧﺼﻔﻬﺎ ﺭﻗﺎ‪ ،‬ﻭﺍﺳﺘﺴﻌﻴﺖ‬

‫)‪(٤٩٧‬‬
 ‫ﻓﻲ ﺫﻟﻚ ﺍﻟﻨﺼﻒ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﺴﻊ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻣﻨﻬﺎ ﻳﻮﻡ ﻭﻟﻬﺎ ﻣﻦ‬
‫ﻧﻔﺴﻬﺎ ﻳﻮﻡ ﻓﻲ ﺍﻟﺨﺪﻣﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﻭﻟﺪ ﻟﻪ ﻣﺎﻝ‪ ،‬ﺃﻟﺰﻡ ﺃﻥ ﻳﺆﺩﻱ‬
‫ﻋﻨﻬﺎ ﺍﻟﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺗﻨﻌﺘﻖ ﺣﻴﻨﺌﺬ‪ .‬ﻓﺈﻥ ﺟﻌﻞ ﻋﺘﻘﻬﺎ ﺻﺪﺍﻗﻬﺎ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﺃﺩﻯ ﺛﻤﻨﻬﺎ‪ ،‬ﺛﻢ ﻣﺎﺕ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﻳﺤﻴﻂ ﺑﺜﻤﻦ‬
‫ﺭﻗﺒﺘﻬﺎ‪ ،‬ﺃﺩﻱ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﺘﻖ ﻭﺍﻟﻨﻜﺎﺡ ﻣﺎﺿﻴﻴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺮﻙ‬
‫ﻏﻴﺮﻫﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﺘﻖ ﻭﺍﻟﻌﻘﺪ ﻓﺎﺳﺪﻳﻦ‪ ،‬ﻭﺗﺮﺟﻊ ﺍﻷﻣﺔ ﺇﻟﻰ ﻣﻮﻻﻫﺎ‬
‫ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ ﻋﻠﻘﺖ ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﺣﻜﻢ ﻭﻟﺪﻫﺎ ﺣﻜﻤﻬﺎ ﻓﻲ‬
‫ﻛﻮﻧﻪ ﺭﻗﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﻭﻟﺪ ﻛﺒﻴﺮ‪ ،‬ﻭﻟﻪ ﺟﺎﺭﻳﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻭﻃﺆﻫﺎ‪،‬‬
‫ﺇﻻ ﺑﺈﺫﻥ ﻭﻟﺪﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻭﻟﺪ ﺻﻐﻴﺮﺍ‪ ،‬ﺟﺎﺯ ﻟﻪ ﻭﻃﺆﻫﺎ ﺇﺫﺍ ﻗﻮﻣﻬﺎ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺿﺎﻣﻨﺎ ﻟﻠﺜﻤﻦ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﻭﻃﺆﻫﺎ ﻗﺒﻞ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺮﺓ ﺇﺫﺍ ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ ﻣﻤﻠﻮﻙ‪ ،‬ﻓﻮﺭﺛﺘﻪ ﺃﻭ ﺍﺷﺘﺮﺗﻪ‪،‬‬
‫ﺃﺑﻄﻞ ﺫﻟﻚ ﺍﻟﻌﻘﺪ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩﺗﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺑﺄﻥ ﺗﻌﺘﻘﻪ‬
‫ﻭﺗﺘﺰﻭﺝ ﺑﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺫﻥ ﺍﻟﺮﺟﻞ ﻟﻌﺒﺪﻩ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻓﺘﺰﻭﺝ ﺛﻢ ﺃﺑﻖ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻬﺎ ﻋﻠﻰ ﻣﻮﻻﻩ ﻧﻔﻘﺔ‪ ،‬ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻦ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ‬
‫ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﺭﺟﻊ ﺍﻟﻌﺒﺪ ﻗﺒﻞ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﻟﻌﺪﺓ‪ ،‬ﻛﺎﻥ ﺃﻣﻠﻚ ﺑﺮﺟﻌﺘﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﺃﻋﺎﺩ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻬﺎ ﺳﺒﻴﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﺑﻴﻦ ﺷﺮﻳﻜﻴﻦ‪ ،‬ﻓﺄﺫﻥ ﻟﻪ ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‬

‫)‪(٤٩٨‬‬
 ‫ﻓﺘﺰﻭﺝ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺍﻵﺧﺮ‪ ،‬ﻛﺎﻥ ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺇﻣﻀﺎﺀ ﺍﻟﻌﻘﺪ ﻭﺑﻴﻦ ﻓﺴﺨﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﺟﺎﺭﻳﺔ ﻓﺎﺟﺮﺓ‪ ،‬ﻛﺮﻩ ﻟﻪ ﻭﻃﺆﻫﺎ‪ .‬ﻓﺈﻥ ﻭﻃﺌﻬﺎ‪،‬‬
‫ﻓﻼ ﻳﻄﻠﺐ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﻟﻴﻌﺰﻝ ﻋﻨﻬﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻄﺄ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺘﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﺒﻴﺖ ﻣﻌﻪ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﻨﺎﻡ ﺑﻴﻦ ﺟﺎﺭﻳﺘﻴﻦ‪ .‬ﻭﻳﻜﺮﻩ ﺟﻤﻴﻊ ﺫﻟﻚ ﻓﻲ‬
‫ﺍﻟﺤﺮﺍﺋﺮ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺔ‪ .‬ﻭﻣﻀﻰ ﻋﻠﻴﻬﺎ ﺳﺘﺔ ﺃﺷﻬﺮ ﻟﻢ ﺗﺤﺾ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﺣﺎﻣﻼ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺭﺩﻫﺎ‪ ،‬ﻷﻧﻪ ﻋﻴﺐ ﻳﻮﺟﺐ ﺍﻟﺮﺩ‪.‬‬
‫ﻭﺇﺫﺍ ﺯﻭﺝ ﺍﻟﺮﺟﻞ ﺃﻣﺘﻪ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﺳﻤﻰ ﻟﻬﺎ ﻣﻬﺮﺍ ﻣﻌﻴﻨﺎ‪،‬‬
‫ﻭﻗﺪﻡ ﺍﻟﺮﺟﻞ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﻤﻬﺮ ﺷﻴﺌﺎ ﻣﻌﻴﻨﺎ‪ ،‬ﺛﻢ ﺑﺎﻉ ﺍﻟﺮﺟﻞ ﺍﻟﺠﺎﺭﻳﺔ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺒﺎﻗﻲ ﺍﻟﻤﻬﺮ‪ ،‬ﻭﻻ ﻟﻤﻦ ﻳﺸﺘﺮﻳﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺮﺿﻰ‬
‫ﺑﺎﻟﻌﻘﺪ‪ .‬ﻭﺇﺫﺍ ﺯﻭﺝ ﺍﻟﺮﺟﻞ ﻣﻤﻠﻮﻛﺎ ﻟﻪ ﺑﺎﻣﺮﺃﺓ ﺣﺮﺓ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻬﺮ ﻻﺯﻣﺎ‬
‫ﻓﻲ ﺫﻣﺘﻪ‪ .‬ﻓﺈﻥ ﺑﺎﻉ ﺍﻟﻌﺒﺪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻤﻮﻟﻰ ﻧﺼﻒ‬
‫ﺍﻟﻤﻬﺮ‪ .‬ﻭﺇﺫﺍ ﺯﻭﺝ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺘﻪ ﻣﻦ ﺭﺟﻞ ﺣﺮ‪ ،‬ﺛﻢ ﺃﻋﺘﻘﻬﺎ‪ ،‬ﻓﺈﻥ‬
‫ﻣﺎﺕ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺭﺛﺘﻪ ﻭﻟﺰﻣﻬﺎ ﻋﺪﺓ ﺍﻟﺤﺮﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﻋﻠﻖ ﻋﺘﻘﻬﺎ ﺑﻤﻮﺕ ﺯﻭﺟﻬﺎ‪ ،‬ﺛﻢ ﻣﺎﺕ ﺍﻟﺰﻭﺝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ‬
‫ﻣﻴﺮﺍﺙ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻋﺪﺓ ﺍﻟﺤﺮﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺃﻋﺘﻖ ﺍﻟﺮﺟﻞ ﺃﻡ ﻭﻟﺪﻩ‪ ،‬ﻓﺎﺭﺗﺪﺕ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺗﺰﻭﺟﺖ‬
‫ﺭﺟﻼ ﺫﻣﻴﺎ‪ ،‬ﻭﺭﺯﻗﺖ ﻣﻨﻪ ﺃﻭﻻﺩﺍ‪ ،‬ﻛﺎﻥ ﺃﻭﻻﺩﻫﺎ ﻣﻦ ﺍﻟﺬﻣﻲ ﺭﻗﺎ‬
‫ﻟﻠﺬﻱ ﺃﻋﺘﻘﻬﺎ ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺣﻴﺎ‪ ،‬ﻛﺎﻧﻮﺍ ﺭﻗﺎ ﻷﻭﻻﺩﻩ‪.‬‬

‫)‪(٤٩٩‬‬
‫ﻭﻳﻌﺮﺽ ﻋﻠﻴﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻥ ﺭﺟﻌﺖ‪ ،‬ﻭﺇﻻ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﺠﺐ‬
‫ﻋﻠﻰ ﺍﻟﻤﺮﺗﺪﺓ ﻋﻦ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﺟﺎﺭﻳﺔ ﺭﺯﻕ ﻣﻨﻬﺎ ﻭﻟﺪﺍ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺑﻴﻌﻬﺎ‬
‫ﻣﺎ ﺩﺍﻡ ﺍﻟﻮﻟﺪ ﺑﺎﻗﻴﺎ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﺍﻟﻮﻟﺪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺑﻴﻌﻬﺎ‪ .‬ﻭﻳﺠﻮﺯ ﺑﻴﻌﻬﺎ‬
‫ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻮﻟﺪ ﻓﻲ ﺛﻤﻦ ﺭﻗﺒﺘﻬﺎ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﻊ ﺍﻟﺮﺟﻞ ﻏﻴﺮﻫﺎ‪.‬‬
‫ﻓﺈﻥ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﺎ‪ ،‬ﺑﻴﻌﺖ‪ ،‬ﻭﻗﻀﻲ ﺑﺜﻤﻨﻬﺎ ﺩﻳﻨﻪ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﻏﻴﺮﻫﺎ‪ ،‬ﺟﻌﻠﺖ ﻣﻦ ﻧﺼﻴﺐ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﺗﻨﻌﺘﻖ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺑﻤﻜﺎﺗﺒﺔ ﻏﻴﺮﻩ ﻗﺒﻞ ﺃﻥ ﺗﻘﻀﻲ‬
‫ﻣﻜﺎﺗﺒﺘﻬﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻄﺄ ﺍﻟﺮﺟﻞ ﻣﻤﻠﻮﻛﺔ ﻗﺪ ﻣﻠﻜﻬﺎ ﻋﺒﺪﻩ ﺃﻭ ﺃﻣﺘﻪ‪ ،‬ﻷﻥ‬
‫ﻣﺎ ﻳﻤﻠﻜﻪ ﻣﻤﻠﻮﻛﻪ ﻓﻬﻮ ﻣﻠﻜﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻮﻻﺩﺓ ﻭﺍﻟﻌﻘﻴﻘﺔ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﻤﺎ‬
‫ﻭﺣﻜﻢ ﺍﻟﺮﺿﺎﻉ‬
‫ﺇﺫﺍ ﺣﻀﺮﺕ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻮﻻﺩﺓ‪ ،‬ﻓﻠﺘﺨﻞ ﺑﻬﺎ ﺍﻟﻨﺴﺎﺀ ﻟﺘﻮﻟﻲ ﺃﻣﺮﻫﺎ‪،‬‬
‫ﻭﻻ ﻳﻘﺮﺑﻬﺎ ﺃﺣﺪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺇﻻ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻓﺈﺫﺍ ﻭﻟﺪ ﺍﻟﻤﻮﻟﻮﺩ‪ ،‬ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻐﺴﻞ ﻭﻳﺆﺫﻥ ﻓﻲ ﺃﺫﻧﻪ ﺍﻟﻴﻤﻨﻰ‬
‫ﻭﻳﻘﺎﻡ ﻓﻲ ﺃﺫﻧﻪ ﺍﻟﻴﺴﺮﻯ ﻭﻳﺤﻨﻚ ﺑﻤﺎﺀ ﺍﻟﻔﺮﺍﺕ ﺇﻥ ﻭﺟﺪ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻮﺟﺪ‪ ،‬ﻓﺒﻤﺎﺀ ﻋﺬﺏ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻮﺟﺪ ﺇﻻ ﻣﺎﺀ ﻣﻠﺢ‪ ،‬ﻣﺮﺱ ﻓﻴﻪ ﺷﺊ‬
‫ﻣﻦ ﺍﻟﺘﻤﺮ ﺃﻭ ﺍﻟﻌﺴﻞ‪ ،‬ﺛﻢ ﻳﺤﻨﻚ ﺑﻪ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺤﻨﻚ ﺑﺘﺮﺑﺔ‬

‫)‪(٥٠٠‬‬
 ‫ﺍﻟﺤﺴﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﻣﻦ ﺣﻖ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﺍﻟﺪﻩ ﺃﻥ ﻳﺤﺴﻦ ﺍﺳﻤﻪ‪ .‬ﻭﺍﻷﺳﻤﺎﺀ ﺍﻟﻤﺴﺘﺤﺒﺔ‬
‫ﺟﻤﻴﻊ ﺃﺳﻤﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﺋﻤﺔ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻭﺃﻓﻀﻠﻬﺎ " ﻣﺤﻤﺪ‬
‫ﻭﻋﻠﻲ ﻭﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ " ﺛﻢ ﺃﺳﻤﺎﺀ ﺍﻷﺋﻤﺔ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻜﻨﻲ ﺍﻟﺮﺟﻞ ﺍﺑﻨﻪ ﻓﻲ ﺣﺎﻝ ﺻﻐﺮﻩ‪ .‬ﻭﻻ ﻳﻜﻨﻴﻪ " ﺃﺑﺎ‬
‫ﺍﻟﻘﺎﺳﻢ " ﺇﺫﺍ ﻛﺎﻥ ﺍﺳﻤﻪ " ﻣﺤﻤﺪﺍ "‪ .‬ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺴﻤﻲ ﺍﻟﺮﺟﻞ ﺍﺑﻨﻪ‬
‫" ﺣﻜﻤﺎ ﺃﻭ ﺣﻜﻴﻤﺎ ﺃﻭ ﺧﺎﻟﺪﺍ ﺃﻭ ﻣﺎﻟﻜﺎ ﺃﻭ ﺣﺎﺭﺛﺎ "‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻌﻖ ﻋﻦ ﻭﻟﺪﻩ‬
‫ﺑﻜﺒﺶ ﺇﻥ ﻛﺎﻥ ﺫﻛﺮﺍ‪ ،‬ﺃﻭ ﻧﻌﺠﺔ ﺇﻥ ﻛﺎﻧﺖ ﺃﻧﺜﻰ‪ .‬ﻭﻫﻲ ﺳﻨﺔ‬
‫ﻣﺆﻛﺪﺓ ﻻ ﻳﺘﺮﻛﻬﺎ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻌﻖ ﺍﻟﻮﺍﻟﺪ ﻋﻦ ﻭﻟﺪﻩ‪ ،‬ﺛﻢ‬
‫ﺃﺩﺭﻙ‪ ،‬ﺍﺳﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻌﻖ ﻋﻦ ﻧﻔﺴﻪ‪ .‬ﻭﻻ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻌﻘﻴﻘﺔ‬
‫ﺍﻟﺼﺪﻗﺔ ﺑﺜﻤﻨﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻌﻘﻴﻘﺔ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﻥ ﺗﻤﻜﻦ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺍﺳﺘﺤﺐ ﻟﻪ ﻗﻀﺎﺅﻫﺎ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻳﻀﺎ ﺃﻥ ﻳﺤﻠﻖ ﺭﺃﺱ ﺍﻟﺼﺒﻲ ﻳﻮﻡ ﺍﻟﺴﺎﺑﻊ‪،‬‬
‫ﻭﻳﺘﺼﺪﻕ ﺑﻮﺯﻥ ﺷﻌﺮﻩ ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ‪ .‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻊ ﺍﻟﻌﻘﻴﻘﺔ ﻓﻲ‬
‫ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﺠﺰﺉ ﻓﻲ ﺍﻷﺿﺤﻴﺔ ﻓﻬﻮ ﺟﺎﺋﺰ ﻓﻲ ﺍﻟﻌﻘﻴﻘﺔ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺍﻷﻓﻀﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ :‬ﺃﻥ ﻳﻌﻖ ﻋﻦ ﺍﻟﺬﻛﺮ ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻭﻋﻦ ﺍﻷﻧﺜﻰ‬
‫ﺑﺎﻷﻧﺜﻰ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻮﺟﺪ ﻭﻭﺟﺪ ﺣﻤﻞ ﻛﺒﻴﺮ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺫﺑﺢ ﺍﻟﻌﻘﻴﻘﺔ‪ ،‬ﻓﻠﻴﻌﻂ ﺍﻟﻘﺎﺑﻠﺔ ﺭﺑﻌﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ‬

‫)‪(٥٠١‬‬
 ‫ﻗﺎﺑﻠﺔ‪ ،‬ﺃﻋﻄﻰ ﺃﻣﻪ ﺍﻟﺮﺑﻊ‪ ،‬ﺗﺘﺼﺪﻕ ﺑﻪ‪ ،‬ﻭﻻ ﺗﺄﻛﻞ ﻣﻨﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺍﻟﻘﺎﺑﻠﺔ ﺫﻣﻴﺔ‪ ،‬ﺃﻋﻄﻴﺖ ﺛﻤﻦ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﻻ ﺗﻌﻄﻰ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺍﻟﻘﺎﺑﻠﺔ ﺃﻡ ﺍﻟﺮﺟﻞ ﺃﻭ ﻣﻦ ﻫﻮ ﻓﻲ ﻋﻴﺎﻟﻪ‪ ،‬ﻟﻢ ﺗﻌﻂ ﻣﻦ ﺍﻟﻌﻘﻴﻘﺔ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻄﺒﺦ ﺍﻟﻠﺤﻢ ﻭﻳﺪﻋﻰ ﻋﻠﻴﻪ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬
‫ﻭﻛﻠﻤﺎ ﻛﺜﺮ ﻋﺪﺩﻫﻢ‪ ،‬ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻓﺮﻕ‬
‫ﺍﻟﻠﺤﻢ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺃﻥ‬
‫ﻳﺄﻛﻼ ﻣﻦ ﺍﻟﻌﻘﻴﻘﺔ ﺍﻟﺒﺘﺔ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﺴﺮ ﺍﻟﻌﻈﻢ ﺑﻞ ﺗﻔﺼﻞ‬
‫ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺨﺘﻦ ﺍﻟﺼﺒﻲ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﻭﻻ ﻳﺆﺧﺮ‪ .‬ﻓﺈﻥ‬
‫ﺃﺧﺮ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺣﺮﺝ ﺇﻟﻰ ﻭﻗﺖ ﺑﻠﻮﻏﻪ ﻓﺈﺫﺍ ﺑﻠﻎ‪ ،‬ﻭﺟﺐ ﺧﺘﺎﻧﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺗﺮﻛﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﺧﻔﺾ ﺍﻟﺠﻮﺍﺭﻱ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﻓﻀﻞ ﻛﺒﻴﺮ‬
‫ﻭﺛﻮﺍﺏ ﺟﺰﻳﻞ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺬﻟﻚ ﺑﺄﺱ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺳﻠﻢ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ ﻣﺨﺘﺘﻦ‪ ،‬ﺧﺘﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺷﻴﺨﺎ ﻛﺒﻴﺮﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺼﺒﻲ ﻳﻮﻡ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﻓﺈﻥ ﻣﺎﺕ ﻗﺒﻞ ﺍﻟﻈﻬﺮ‪ ،‬ﻟﻢ ﻳﻌﻖ‬
‫ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺑﻌﺪ ﺍﻟﻈﻬﺮ‪ ،‬ﺍﺳﺘﺤﺐ ﺃﻥ ﻳﻌﻖ ﻋﻨﻪ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺘﺮﻙ ﻟﻠﺼﺒﻴﺎﻥ ﺍﻟﻘﻨﺎﺯﻉ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺤﻠﻖ ﻣﻮﺿﻊ ﻣﻦ‬
‫ﺭﺃﺳﻪ ﻭﻳﺘﺮﻙ ﻣﻮﺿﻊ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺤﻠﻖ ﺍﻟﺮﺃﺱ ﻛﻠﻪ ﻟﻠﺮﺟﺎﻝ‪.‬‬

‫)‪(٥٠٢‬‬
 ‫ﻭﻛﺬﻟﻚ ﺇﺯﺍﻟﺔ ﺷﻌﺮ ﻋﻦ ﺟﻤﻴﻊ ﺍﻟﺒﺪﻥ‪ ،‬ﺑﻞ ﺫﻟﻚ ﻣﻨﺪﻭﺏ ﺇﻟﻴﻪ‬
‫ﻣﺴﺘﺤﺐ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻟﺪ ﺍﻟﺼﺒﻲ‪ ،‬ﻓﻤﻦ ﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺮﺿﻊ ﺳﻨﺘﻴﻦ ﻛﺎﻣﻠﻴﻦ ﻻ‬
‫ﺃﻗﻞ ﻣﻨﻬﻤﺎ ﻭﻻ ﺃﻛﺜﺮ‪ .‬ﻓﺈﻥ ﻧﻘﺺ ﻋﻦ ﺍﻟﺴﻨﺘﻴﻦ ﻣﺪﺓ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪ .‬ﻓﺈﻥ ﻧﻘﺺ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﻛﺎﻥ ﺟﻮﺭﺍ ﻋﻠﻰ‬
‫ﺍﻟﺼﺒﻲ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺰﺍﺩ ﻋﻠﻰ ﺍﻟﺴﻨﺘﻴﻦ ﻓﻲ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ‬
‫ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﺷﻬﺮﻳﻦ‪ .‬ﻭﻻ ﺗﺴﺘﺤﻖ ﺍﻟﻤﺮﺿﻌﺔ ﺍﻷﺟﺮ ﻋﻠﻰ ﻣﺎ ﻳﺰﻳﺪ‬
‫ﻋﻠﻰ ﺍﻟﺤﻮﻟﻴﻦ‪.‬‬
‫ﻭﺃﻓﻀﻞ ﺍﻷﻟﺒﺎﻥ ﺍﻟﺘﻲ ﻳﺮﺿﻊ ﺑﻬﺎ ﺍﻟﺼﺒﻲ ﻟﺒﺎﻥ ﺍﻷﻡ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ‬
‫ﺃﻣﻪ ﺣﺮﺓ‪ ،‬ﻭﺍﺧﺘﺎﺭﺕ ﺭﺿﺎﻋﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻟﻬﺎ ﻭﺇﻥ ﻟﻢ ﺗﺨﺘﺮ‪ ،‬ﻓﻼ‬
‫ﺗﺠﺒﺮ ﻋﻠﻰ ﺭﺿﺎﻉ ﻭﻟﺪﻫﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻣﺔ‪ ،‬ﺟﺎﺯ ﺃﻥ ﺗﺠﺒﺮ ﻋﻠﻰ ﺭﺿﺎﻉ‬
‫ﻭﻟﺪﻫﺎ‪ .‬ﻭﺇﻥ ﻃﻠﺒﺖ ﺍﻟﺤﺮﺓ ﺃﺟﺮ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺫﻟﻚ ﻋﻠﻰ ﺃﺏ‬
‫ﺍﻟﻮﻟﺪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺃﺑﻮﻩ ﻗﺪ ﻣﺎﺕ‪ ،‬ﻛﺎﻥ ﺃﺟﺮﻫﺎ ﻣﻦ ﻣﺎﻝ ﺍﻟﺼﺒﻲ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﺭﺿﻌﺘﻪ ﻣﻦ ﻟﺒﺎﻥ ﺧﺎﺩﻣﺔ ﻟﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺃﺟﺮ ﻣﺜﻠﻬﺎ ﻓﻲ‬
‫ﺍﻟﺮﺿﺎﻉ‪.‬‬
‫ﻭﻣﺘﻰ ﻭﺟﺪ ﺍﻟﺮﺟﻞ ﻣﻦ ﺗﺮﺿﻊ ﻭﻟﺪﻩ ﺑﺄﺟﺮﺓ ﻣﺨﺼﻮﺻﺔ‪ ،‬ﻭﺭﺿﻴﺖ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻧﺖ ﻫﻲ ﺃﻭﻟﻰ ﺑﻪ ﻣﻦ ﻏﻴﺮﻫﺎ‪ .‬ﻓﺈﻥ ﻃﻠﺒﺖ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻟﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﺟﺎﺯ ﻟﻸﺏ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﻮﻟﺪ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﻳﺴﺘﺮﺿﻊ ﻏﻴﺮﻫﺎ‪ .‬ﻭﺍﻷﻡ ﺃﻭﻟﻰ ﺑﺎﻟﻮﻟﺪ ﻣﻦ ﺍﻷﺏ ﻣﺪﺓ ﺍﻟﺮﺿﺎﻉ‪ .‬ﻓﺈﺫﺍ‬
‫ﺧﺮﺝ ﻋﻦ ﺣﺪ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﺍﻟﺪ ﺃﺣﻖ ﺑﻪ ﻣﻨﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﻟﺪ‬

‫)‪(٥٠٣‬‬
 ‫ﺫﻛﺮﺍ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺃﻧﺜﻰ ﻓﻬﻲ ﺃﺣﻖ ﺑﻬﺎ ﺇﻟﻰ ﺳﺒﻊ ﺳﻨﻴﻦ ﻣﺎ ﻟﻢ ﺗﺘﺰﻭﺝ‪.‬‬
‫ﻓﺈﻥ ﺗﺰﻭﺟﺖ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﺍﻟﺪ ﺃﺣﻖ ﺑﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﻟﺪ ﻗﺪ ﻣﺎﺕ‪،‬‬
‫ﻛﺎﻧﺖ ﻫﻲ ﺃﺣﻖ ﺑﻪ ﻣﻦ ﺍﻟﻮﺻﻲ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺫﻛﺮﺍ ﺃﻭ ﺃﻧﺜﻰ‪،‬‬
‫ﺇﻟﻰ ﺃﻥ ﻳﺒﻠﻎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﺏ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻭﺍﻷﻡ ﺣﺮﺓ‪ ،‬ﻛﺎﻧﺖ ﻫﻲ ﺃﺣﻖ‬
‫ﺑﻮﻟﺪﻫﺎ ﻣﻦ ﺍﻷﺏ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﺖ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻳﻌﺘﻖ ﺍﻷﺏ‪ .‬ﻓﺈﺫﺍ ﺃﻋﺘﻖ‪،‬‬
‫ﻛﺎﻥ ﺃﺣﻖ ﺑﻬﻢ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺴﺘﺮﺿﻊ ﻟﻮﻟﺪﻩ‪ ،‬ﻓﻼ ﻳﺴﺘﺮﺿﻊ ﺇﻻ ﺍﻣﺮﺃﺓ‬
‫ﻋﺎﻗﻠﺔ ﻣﺴﻠﻤﺔ ﻋﻔﻴﻔﺔ ﻭﺿﻴﺌﺔ ﺍﻟﻮﺟﻪ‪ .‬ﻭﻻ ﻳﺴﺘﺮﺿﻊ ﻛﺎﻓﺮﺓ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‬
‫ﻓﺈﻥ ﺍﺿﻄﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻠﻴﺴﺘﺮﺿﻊ ﻳﻬﻮﺩﻳﺔ ﺃﻭ ﻧﺼﺮﺍﻧﻴﺔ‪ ،‬ﻭﻟﻴﻤﻨﻌﻬﺎ‬
‫ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻭﺃﻛﻞ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ‪ ،‬ﻭﺗﻜﻮﻥ ﻣﻌﻪ ﻓﻲ ﻣﻨﺰﻟﻪ‪،‬‬
‫ﻭﻻ ﻳﺴﻠﻢ ﺍﻟﻮﻟﺪ ﺇﻟﻴﻬﺎ ﻟﺘﺤﻤﻠﻪ ﺇﻟﻰ ﻣﻨﺰﻟﻬﺎ‪ .‬ﻭﻻ ﻳﺴﺘﺮﺿﻊ ﺍﻟﻤﺠﻮﺳﻴﺔ‬
‫ﺇﻻ ﺃﻥ ﻻ ﻳﺠﺪ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻭﻻ ﻳﺴﺘﺮﺿﻊ ﻣﻦ ﻭﻟﺪ ﻣﻦ ﺍﻟﺰﻧﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﺳﺘﺮﺿﺎﻉ ﺍﻹﻣﺎﺀ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﺃﻣﺔ ﻗﺪ ﻭﻟﺪﺕ ﺃﻭ‬
‫ﻛﺎﻧﺖ ﻭﻟﺪﺕ ﻣﻦ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺍﺣﺘﺎﺝ ﺇﻟﻰ ﻟﺒﻨﻬﺎ‪ ،‬ﻓﻠﻴﺠﻌﻠﻬﺎ ﻓﻲ ﺣﻞ‬
‫ﻣﻦ ﻓﻌﻠﻬﺎ‪ ،‬ﻟﻴﻄﻴﺐ ﺑﺬﻟﻚ ﻟﺒﻨﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺳﻠﻢ ﺍﻟﺮﺟﻞ ﻭﻟﺪﻩ ﺇﻟﻰ ﻇﺌﺮ‪ ،‬ﺛﻢ ﺟﺎﺀﺕ ﺑﻪ ﺑﻌﺪ ﺃﻥ ﻓﻄﻤﺘﻪ‪،‬‬
‫ﻓﺄﻧﻜﺮﻩ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻗﺎﻝ‪ " :‬ﻫﺬﺍ ﻟﻴﺲ ﻭﻟﺪﻱ "‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ‪،‬‬
‫ﻷﻥ ﺍﻟﻈﺌﺮ ﻣﺄﻣﻮﻧﺔ‪ .‬ﻭﻣﺘﻰ ﺗﺴﻠﻤﺖ ﺍﻟﻈﺌﺮ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺳﻠﻤﺘﻪ ﺇﻟﻰ‬

‫)‪(٥٠٤‬‬
 ‫ﻇﺌﺮ ﺃﺧﺮﻯ‪ ،‬ﻛﺎﻧﺖ ﺿﺎﻣﻨﺔ ﻟﻪ ﺇﻟﻰ ﺃﻥ ﺗﺠﺊ ﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﺠﺊ ﺑﻪ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﺑﺎﺏ ﺇﻟﺤﺎﻕ ﺍﻷﻭﻻﺩ ﺑﺎﻵﺑﺎﺀ ﻭﺃﺣﻜﺎﻣﻬﻢ‬
‫ﺇﺫﺍ ﻭﻟﺪﺕ ﺍﻣﺮﺃﺓ ﺍﻟﺮﺟﻞ ﻭﻟﺪﺍ ﻋﻠﻰ ﻓﺮﺍﺷﻪ‪ ،‬ﻟﺰﻣﻪ ﺍﻻﻗﺮﺍﺭ ﺑﻪ‪،‬‬
‫ﻭﻟﻢ ﻳﺠﺰ ﻟﻪ ﻧﻔﻴﻪ‪ .‬ﻓﺈﻥ ﺟﺎﺀﺕ ﺑﻪ ﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﺣﻴﺎ ﺳﻠﻴﻤﺎ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﻧﻔﻴﻪ ﻋﻦ ﻧﻔﺴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺟﺎﺀﺕ ﺑﺎﻟﻮﻟﺪ ﻷﻛﺜﺮ ﻣﻦ ﺗﺴﻌﺔ‬
‫ﺃﺷﻬﺮ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻧﻔﻴﻪ‪ .‬ﺇﻻ ﺃﻧﻪ ﻣﺘﻰ ﻧﻔﺎﻩ‪ ،‬ﻭﺭﺍﻓﻌﺘﻪ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻼﻋﻨﺘﻬﺎ‪ .‬ﻭﻣﺘﻰ ﺃﻗﺮ ﺍﻟﺮﺟﻞ ﺑﻮﻟﺪ‪ ،‬ﻭﻗﺒﻠﻪ‪ ،‬ﺛﻢ ﻧﻔﺎﻩ‬
‫ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻘﺒﻞ ﻧﻔﻴﻪ‪ ،‬ﻭﺃﻟﺰﻡ ﺍﻟﻮﻟﺪ‪ .‬ﻭﻣﺘﻰ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺃﻭ‬
‫ﺑﺎﻉ ﺟﺎﺭﻳﺘﻪ‪ ،‬ﻓﺘﺰﻭﺟﺖ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺃﻭ ﻭﻃﺌﺖ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﺛﻢ ﺃﺗﺖ‬
‫ﺑﻮﻟﺪ ﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻛﺎﻥ ﻻﺣﻘﺎ ﺑﺎﻟﺰﻭﺝ ﺍﻷﻭﻝ ﺃﻭ ﺍﻟﻤﻮﻟﻰ‬
‫ﺍﻷﻭﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻟﺴﺘﺔ ﺃﺷﻬﺮ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻛﺎﻥ ﻻﺣﻘﺎ ﺑﻤﻦ‬
‫ﻋﻨﺪﻩ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﺍﻟﺠﺎﺭﻳﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﺟﺎﺭﻳﺔ‪ ،‬ﻓﻮﻃﺌﻬﺎ‪ ،‬ﺛﻢ ﺑﺎﻋﻬﺎ ﻣﻦ ﺁﺧﺮ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﺴﺘﺒﺮﺋﻬﺎ‪ ،‬ﻓﻮﻃﺌﻬﺎ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻫﺎ ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﺒﺮﺋﻬﺎ‪ ،‬ﺛﻢ ﺑﺎﻋﻬﺎ‬
‫ﻣﻦ ﺁﺧﺮ‪ ،‬ﻓﻮﻃﺌﻬﺎ ﺃﻳﻀﺎ ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﺒﺮﺋﻬﺎ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻓﻲ ﻃﻬﺮ‬
‫ﻭﺍﺣﺪ ﺛﻢ ﺟﺎﺀﺕ ﺑﻮﻟﺪ‪ ،‬ﻛﺎﻥ ﻻﺣﻘﺎ ﺑﺎﻷﺧﻴﺮ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺍﻟﺠﺎﺭﻳﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺠﺎﺭﻳﺔ ﺑﻴﻦ ﺷﺮﻳﻜﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﻮﻃﺌﺎﻫﺎ‬
‫ﺟﻤﻴﻌﺎ ﻓﻲ ﻃﻬﺮ ﻭﺍﺣﺪ‪ ،‬ﻭﺟﺎﺀﺕ ﺑﻮﻟﺪ‪ ،‬ﺃﻗﺮﻉ ﺑﻴﻨﻬﻢ ﺍﻟﺤﺎﻛﻢ‪ .‬ﻓﻤﻦ‬

‫)‪(٥٠٥‬‬
 ‫ﺧﺮﺝ ﺍﺳﻤﻪ‪ ،‬ﺃﻟﺤﻖ ﺍﻟﻮﻟﺪ ﺑﻪ‪ ،‬ﻭﻏﺮﻡ ﻧﺼﻒ ﺛﻤﻨﻪ ﻟﻠﺸﺮﻳﻚ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﻣﻦ ﻭﻃﺊ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﺟﺎﺭﻳﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺰﻝ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﺟﺎﺀﺕ‬
‫ﺑﻮﻟﺪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﻗﺮﺍﺭ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﻧﻔﻴﻪ ﻟﻤﻜﺎﻥ ﺍﻟﻌﺰﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻟﺪ ﻟﻠﺮﺟﻞ ﻣﻦ ﺍﻟﻤﺘﻌﺔ‪ ،‬ﻟﺰﻣﻪ ﺍﻻﻗﺮﺍﺭ ﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﻟﻪ‬
‫ﻧﻔﻴﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﺍﻣﺮﺃﺓ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪،‬‬
‫ﻏﻴﺮ ﺃﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﻏﺎﺏ ﻋﻨﻬﺎ ﻏﻴﺒﺔ ﺗﺰﻳﺪ ﻋﻠﻰ ﺯﻣﺎﻥ ﺍﻟﺤﻤﻞ‪ ،‬ﻭﺟﺎﺀﺕ‬
‫ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﺟﺎﺭﻳﺘﻪ ﺑﻮﻟﺪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻭﻟﺪﺍ ﻟﻪ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﻧﻔﻴﻪ‬
‫ﻋﻦ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﻌﻲ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﺃﺧﺒﺮﺕ ﺑﻄﻼﻕ ﺯﻭﺟﻬﺎ ﻟﻬﺎ‪،‬‬
‫ﻓﺎﻋﺘﺪﺕ‪ ،‬ﻭﺗﺰﻭﺟﺖ‪ ،‬ﻭﺭﺯﻗﺖ ﺃﻭﻻﺩﺍ‪ ،‬ﺛﻢ ﺟﺎﺀ ﺯﻭﺟﻬﺎ ﺍﻷﻭﻝ‪،‬‬
‫ﻭﺃﻧﻜﺮ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻋﻠﻢ ﺃﻥ ﺷﻬﺎﺩﺓ ﻣﻦ ﺷﻬﺪ ﺑﺎﻟﻄﻼﻕ ﻛﺎﻧﺖ ﺷﻬﺎﺩﺓ‬
‫ﺯﻭﺭ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺍﻟﺰﻭﺝ ﺍﻷﺧﻴﺮ‪ ،‬ﺛﻢ ﺗﻌﺘﺪ ﻣﻨﻪ‪ ،‬ﻭﺗﺮﺟﻊ‬
‫ﺇﻟﻰ ﺍﻷﻭﻝ ﺑﺎﻟﻌﻘﺪ ﺍﻟﻤﺘﻘﺪﻡ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻷﻭﻻﺩ ﻟﻠﺰﻭﺝ ﺍﻷﺧﻴﺮ ﺩﻭﻥ‬
‫ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ ﻓﻮﻃﺌﻬﺎ‪ ،‬ﻭﻭﻃﺌﻬﺎ ﺑﻌﺪﻩ ﻏﻴﺮﻩ ﻓﺠﻮﺭﺍ‬
‫ﺑﻼ ﻓﺼﻞ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻻﺣﻘﺎ ﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﻟﻪ ﻧﻔﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﻟﻪ ﺟﺎﺭﻳﺔ ﻓﻮﻃﺌﻬﺎ‪ ،‬ﻭﻭﻃﺌﻬﺎ ﺑﻌﺪﻩ ﻏﻴﺮﻩ ﻓﺠﻮﺭﺍ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺃﻳﻀﺎ‬
‫ﻻﺣﻘﺎ ﺑﻪ‪ .‬ﻭﺇﺫﺍ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﺍﻷﻣﺮ‪ ،‬ﻓﺈﻥ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻧﻪ ﻟﻴﺲ‬
‫ﻣﻨﻪ ﺑﺸﺊ ﻣﻦ ﺍﻷﻣﺎﺭﺍﺕ‪ ،‬ﻓﻼ ﻳﻠﺤﻘﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺑﻴﻌﻪ‪،‬‬

‫)‪(٥٠٦‬‬
 ‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻮﺻﻲ ﻟﻪ ﻣﻦ ﻣﺎﻟﻪ ﺑﺸﺊ‪ ،‬ﻭﻻ ﻳﻮﺭﺛﻪ ﻣﻴﺮﺍﺙ ﺍﻷﻭﻻﺩ‪.‬‬
‫ﻭﻣﺘﻰ ﺟﺎﺀﺕ ﺟﺎﺭﻳﺘﻪ ﺑﻮﻟﺪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻗﺪ ﻭﻃﺌﻬﺎ ﻫﻮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺑﻴﻊ‬
‫ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺔ ﺣﺒﻠﻰ‪ ،‬ﻓﻮﻃﺌﻬﺎ‬
‫ﻗﺒﻞ ﺃﻥ ﺗﻤﻀﻲ ﻋﻠﻴﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ ،‬ﻓﻼ ﻳﺒﻴﻊ ﺫﻟﻚ‬
‫ﺍﻟﻮﻟﺪ‪ ،‬ﻷﻧﻪ ﻏﺬﺍﻩ ﺑﻨﻄﻔﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺰﻝ ﻟﻪ ﻣﻦ ﻣﺎﻟﻪ ﺷﻴﺌﺎ‪،‬‬
‫ﻭﻳﻌﺘﻘﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻭﻃﺌﻪ ﻟﻬﺎ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ‬
‫ﺃﻳﺎﻡ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺑﻴﻊ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻁﺀ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ‬
‫ﺃﻳﺎﻡ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﻋﺰﻝ ﻋﻨﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺑﻴﻊ ﻭﻟﺪﻫﺎ ﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻨﻔﻲ ﻭﻟﺪ ﺟﺎﺭﻳﺘﻪ ﺃﻭ ﺍﻣﺮﺃﺓ ﻳﺘﻬﻤﻬﺎ‬
‫ﺑﺎﻟﻔﺠﻮﺭ‪ ،‬ﺑﻞ ﻳﻠﺰﻣﻪ ﺍﻻﻗﺮﺍﺭ ﺑﻪ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺴﻮﻍ ﻟﻪ ﻧﻔﻴﻪ ﻣﻊ ﺍﻟﻴﻘﻴﻦ‬
‫ﻭﺍﻟﻌﻠﻢ‪ .‬ﻭﺇﺫﺍ ﻓﺠﺮ ﺍﻟﺮﺟﻞ ﺑﺎﻣﺮﺃﺓ ﺃﻭ ﺟﺎﺭﻳﺔ ﻓﺤﺒﻠﺖ ﻣﻨﻪ‪ ،‬ﺛﻢ‬
‫ﺗﺰﻭﺟﻬﺎ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﻯ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺇﻟﺤﺎﻕ ﺍﻟﻮﻟﺪ ﺑﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬

‫)‪(٥٠٧‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ‬
‫ﺑﺎﺏ ﺃﻗﺴﺎﻡ ﺍﻟﻄﻼﻕ ﻭﺷﺮﺍﺋﻄﻪ‬
‫ﺍﻟﻄﻼﻕ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻃﻼﻕ ﺍﻟﺴﻨﺔ ﻭﻃﻼﻕ ﺍﻟﻌﺪﺓ‪ .‬ﻭﻫﻮ ﻳﻨﻘﺴﻢ‬
‫ﺃﻗﺴﺎﻣﺎ‪ :‬ﻣﻨﻬﺎ ﻃﻼﻕ ﺍﻟﺘﻲ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺍﻟﺘﻲ ﺩﺧﻞ ﺑﻬﺎ ﻭﻟﻢ‬
‫ﺗﺒﻠﻎ ﺍﻟﻤﺤﻴﺾ ﻭﻻ ﻓﻲ ﺳﻨﻬﺎ ﻣﻦ ﺗﺤﻴﺾ‪ ،‬ﻭﺍﻟﺘﻲ ﻟﻢ ﺗﺒﻠﻎ ﺍﻟﻤﺤﻴﺾ‬
‫ﻭﻓﻲ ﺳﻨﻬﺎ ﻣﻦ ﺗﺤﻴﺾ‪ ،‬ﻭﺍﻟﻤﺴﺘﺤﺎﺿﺔ‪ ،‬ﻭﺍﻟﻤﺴﺘﻘﻴﻤﺔ ﺍﻟﺤﻴﺾ‪ ،‬ﻭﺍﻟﺤﺎﻣﻞ‬
‫ﺍﻟﻤﺴﺘﺒﻴﻦ ﺣﻤﻠﻬﺎ‪ ،‬ﻭﺍﻵﻳﺴﺔ ﻣﻦ ﺍﻟﻤﺤﻴﺾ ﻭﻓﻲ ﺳﻨﻬﺎ ﻣﻦ ﺗﺤﻴﺾ‬
‫ﻭﺍﻵﻳﺴﺔ ﻣﻦ ﺍﻟﻤﺤﻴﺾ ﻭﻻ ﺗﻜﻮﻥ ﻓﻲ ﺳﻨﻬﺎ ﻣﻦ ﺗﺤﻴﺾ‪ ،‬ﻭﻃﻼﻕ‬
‫ﺍﻟﻐﺎﺋﺐ ﻋﻦ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻃﻼﻕ ﺍﻟﻐﻼﻡ ﻭﺍﻟﻌﺒﺪ‪.‬‬
‫ﻭﻣﺎ ﻳﻠﺤﻖ ﺑﺎﻟﻄﻼﻕ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻃﻼﻗﺎ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪:‬‬
‫ﺿﺮﺏ ﻣﻨﻪ ﻳﻮﺟﺐ ﺍﻟﺒﻴﻨﻮﻧﺔ ﻣﺜﻞ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺿﺮﺏ ﺁﺧﺮ ﻳﻮﺟﺐ‬
‫ﺍﻟﺘﺤﺮﻳﻢ ﻭﺇﻥ ﻟﻢ ﺗﻘﻊ ﻓﺮﻗﺔ‪ .‬ﻓﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺍﻟﻠﻌﺎﻥ ﻭﺍﻻﺭﺗﺪﺍﺩ ﻋﻦ‬
‫ﺍﻹﺳﻼﻡ‪ .‬ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﺍﻟﻈﻬﺎﺭ ﻭﺍﻻﻳﻼﺀ‪.‬‬
‫ﻭﻳﺪﺧﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎ ﻳﺆﺛﺮ ﻓﻲ ﺑﻌﺾ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻼﻕ ﻭﻫﻮ‬
‫ﺍﻟﺨﻠﻊ ﻭﺍﻟﻤﺒﺎﺭﺍﺓ‪ .‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﺃﻳﻀﺎ ﻣﺎ ﻳﻜﻮﻥ ﻛﺎﻟﺴﺒﺐ ﻟﻠﻄﻼﻕ‬
‫ﻭﻫﻮ ﺍﻟﻨﺸﻮﺯ ﻭﺍﻟﺸﻘﺎﻕ‪ .‬ﻭﻧﺤﻦ ﻧﺒﻴﻦ ﻛﻞ ﺫﻟﻚ ﻓﻲ ﺃﺑﻮﺍﺑﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬

‫)‪(٥٠٨‬‬
 ‫ﻭﺟﻤﻴﻊ ﺃﻗﺴﺎﻡ ﺍﻟﻄﻼﻕ ﺍﻟﺘﻲ ﻗﺪﻣﻨﺎﻫﺎ‪ ،‬ﻓﻼ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻋﺘﺒﺎﺭ‬
‫ﺍﻟﻌﺪﺓ ﺑﻌﺪﻩ‪ ،‬ﺇﻻ ﻣﺎ ﻧﺴﺘﺜﻨﻴﻪ ﻣﻨﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﺷﺮﺍﺋﻂ ﺍﻟﻄﻼﻕ ﻓﻌﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﻣﻨﻪ ﻋﺎﻡ ﻓﻲ ﺳﺎﺋﺮ‬
‫ﺃﻧﻮﺍﻋﻪ‪ .‬ﻭﺿﺮﺏ ﻣﻨﻪ ﺧﺎﺹ ﻓﻲ ﺑﻌﻀﻪ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺬﻱ ﻫﻮ ﻋﺎﻡ ﻓﻬﻮ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﻏﻴﺮ ﺯﺍﺋﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺮﻳﺪﺍ ﻟﻠﻄﻼﻕ ﻏﻴﺮ ﻣﻜﺮﻩ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻣﺠﺒﺮ‪ ،‬ﻭﻳﻜﻮﻥ ﻃﻼﻗﻪ ﺑﻤﺤﻀﺮ ﻣﻦ ﺷﺎﻫﺪﻳﻦ ﻣﺴﻠﻤﻴﻦ‬
‫ﻭﻳﺘﻠﻔﻆ ﺑﻠﻔﻆ ﻣﺨﺼﻮﺹ ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﺇﺫﺍ ﻟﻢ ﻳﻤﻜﻨﻪ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﻓﻲ ﺍﻟﻄﻼﻕ ﻭﻫﻮ ﺍﻟﺨﺎﺹ ﻣﻦ ﺍﻟﻘﺴﻤﻴﻦ ﻫﻮ ﺃﻻ‬
‫ﺗﻜﻮﻥ ﺍﻟﻤﺮﺃﺓ ﺣﺎﺋﻀﺎ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﺮﺍﻋﻰ ﻓﻲ ﺍﻟﻤﺪﺧﻮﻝ ﺑﻬﺎ ﻏﻴﺮ‬
‫ﻏﺎﺋﺐ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻣﺪﺓ ﻣﺨﺼﻮﺻﺔ ﻋﻠﻰ ﻣﺎ ﺳﻨﺒﻴﻨﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﻓﺈﻥ ﻃﻠﻖ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻫﻮ ﺯﺍﺋﻞ ﺍﻟﻌﻘﻞ ﺑﺎﻟﺴﻜﺮ ﺃﻭ ﺍﻟﺠﻨﻮﻥ‬
‫ﺃﻭ ﺍﻟﻤﺮﺓ ﺃﻭ ﻣﺎ ﺃﺷﺒﻬﻬﺎ‪ ،‬ﻛﺎﻥ ﻃﻼﻗﻪ ﻏﻴﺮ ﻭﺍﻗﻊ‪ .‬ﻓﺈﻥ ﺍﺣﺘﺎﺝ ﻣﻦ ﻫﺬﻩ‬
‫ﺻﻮﺭﺗﻪ‪ ،‬ﺇﻻ ﺍﻟﺴﻜﺮﺍﻥ‪ ،‬ﺇﻟﻰ ﺍﻟﻄﻼﻕ‪ ،‬ﻃﻠﻖ ﻋﻨﻪ ﻭﻟﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻪ ﻭﻟﻲ‪ ،‬ﻃﻠﻖ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺃﻭ ﻣﻦ ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻓﺈﺫﺍ ﻃﻠﻖ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻫﻮ ﻣﺮﻳﺾ‪ ،‬ﻓﺈﻧﻬﻤﺎ ﻳﺘﻮﺍﺭﺛﺎﻥ‪،‬‬
‫ﻣﺎ ﺩﺍﻣﺖ ﻓﻲ ﺍﻟﻌﺪﺓ‪ .‬ﻓﺈﻥ ﺍﻧﻘﻀﺖ ﻋﺪﺗﻬﺎ‪ ،‬ﻭﺭﺛﺘﻪ ﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ‬
‫ﺳﻨﺔ ﻣﺎ ﻟﻢ ﺗﺘﺰﻭﺝ‪ .‬ﻓﺈﻥ ﺗﺰﻭﺟﺖ‪ ،‬ﻓﻼ ﻣﻴﺮﺍﺙ ﻟﻬﺎ‪ .‬ﻭﺇﻥ ﺯﺍﺩ ﻋﻠﻰ‬
‫ﺍﻟﺴﻨﺔ ﻳﻮﻡ ﻭﺍﺣﺪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻣﻴﺮﺍﺙ‪ .‬ﻭﻻ ﻓﺮﻕ ﻓﻲ ﺟﻤﻴﻊ ﻫﺬﻩ‬
‫ﺍﻷﺣﻜﺎﻡ ﺑﻴﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﻄﻠﻴﻘﺔ ﻫﻲ ﺍﻷﻭﻟﻰ ﺃﻭ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﺍﻟﺜﺎﻟﺜﺔ‪،‬‬
‫ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻬﺎ ﺭﺟﻌﺔ ﺃﻭ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻮﺍﺭﺛﺔ ﺛﺎﺑﺘﺔ ﺑﻴﻨﻬﻤﺎ‬

‫)‪(٥٠٩‬‬
 ‫ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺮﺽ ﻳﺴﺘﻤﺮ ﺑﻪ ﺇﻟﻰ ﺃﻥ ﻳﺘﻮﻓﻰ‪ .‬ﻓﺈﻥ‬
‫ﺻﺢ ﻣﻦ ﻣﺮﺿﻪ ﺫﻟﻚ‪ ،‬ﺛﻢ ﻣﺎﺕ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻣﻨﻪ ﻣﻴﺮﺍﺙ‪ ،‬ﺇﻻ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﻓﻴﻪ ﺭﺟﻌﺘﻬﺎ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﺮﺛﻪ ﻣﺎ ﻟﻢ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ‪.‬‬
‫ﻭﻣﺘﻰ ﻃﻠﻖ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ ﻣﺮﻳﺪ ﻟﻠﻄﻼﻕ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﻜﺮﻫﺎ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻃﻼﻗﻪ ﻏﻴﺮ ﻭﺍﻗﻊ‪ .‬ﻭﻣﺘﻰ ﻃﻠﻖ‪ ،‬ﻭﻟﻢ ﻳﺸﻬﺪ ﺷﺎﻫﺪﻳﻦ‬
‫ﻣﻤﻦ ﻇﺎﻫﺮﻩ ﺍﻹﺳﻼﻡ‪ ،‬ﻛﺎﻥ ﻃﻼﻗﻪ ﻏﻴﺮ ﻭﺍﻗﻊ‪.‬‬
‫ﻓﺈﻥ ﺃﺷﻬﺪ ﺭﺟﻠﻴﻦ ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﺍﻵﺧﺮ‪ ،‬ﻭﻟﻢ ﻳﺸﻬﺪﻫﻤﺎ ﻓﻲ ﻣﻜﺎﻥ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻟﻢ ﻳﻘﻊ ﺃﻳﻀﺎ ﻃﻼﻗﻪ‪ ،‬ﻓﺈﻥ ﻃﻠﻖ ﺑﻤﺤﻀﺮ ﻣﻦ ﺭﺟﻠﻴﻦ ﻣﺴﻠﻤﻴﻦ‬
‫ﻭﻟﻢ ﻳﻘﻞ ﻟﻬﻤﺎ‪ :‬ﺇﺷﻬﺪﺍ‪ ،‬ﻭﻗﻊ ﻃﻼﻗﻪ‪ ،‬ﻭﺟﺎﺯ ﻟﻬﻤﺎ ﺃﻥ ﻳﺸﻬﺪﺍ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻻ ﺗﻘﺒﻞ ﻓﻲ ﺍﻟﻄﻼﻕ ﻻ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ ﻭﻻ ﻣﻊ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻭﻣﺘﻰ ﻃﻠﻖ ﻭﻟﻢ ﻳﺸﻬﺪ‪ ،‬ﺛﻢ ﺃﺷﻬﺪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺄﻳﺎﻡ‪ ،‬ﻛﺎﻥ ﺍﻟﻄﻼﻕ‬
‫ﻭﺍﻗﻌﺎ ﻣﻦ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺃﺷﻬﺪ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻌﺪﺓ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻄﻼﻕ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻓﻼﻧﺔ ﻃﺎﻟﻖ‪ ،‬ﺃﻭ‬
‫ﻳﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺳﺒﻖ ﺍﻟﻌﻠﻢ ﺑﻬﺎ ﻣﻦ ﺍﻟﺸﻬﻮﺩ‪،‬‬
‫ﻓﻴﻘﻮﻝ‪ :‬ﻫﺬﻩ ﻃﺎﻟﻖ‪ .‬ﻓﻤﺘﻰ ﻗﺎﻝ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﻛﻨﺎﻳﺎﺕ ﺍﻟﻄﻼﻕ‪،‬‬
‫ﻟﻢ ﻳﻘﻊ ﻃﻼﻗﻪ‪ :‬ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ ﻟﻬﺎ‪ :‬ﺍﻋﺘﺪﻱ‪ ،‬ﺃﻭ ﺃﻧﺖ ﺧﻠﻴﺔ‪ ،‬ﺃﻭ‬
‫ﺑﺮﻳﺔ‪ ،‬ﺃﻭ ﺑﺎﺗﺔ‪ ،‬ﺃﻭ ﺣﺒﻠﻚ ﻋﻠﻰ ﻏﺎﺭﺑﻚ‪ ،‬ﺃﻭ ﺍﻟﺤﻘﻲ ﺑﺄﻫﻠﻚ‪ ،‬ﺃﻭ‬
‫ﺃﻧﺖ ﻋﻠﻲ ﺣﺮﺍﻡ‪ ،‬ﺃﻭ ﺟﻌﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺨﻴﺎﺭ‪ ،‬ﻓﺎﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﺈﻥ‬
‫ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻻ ﻳﺆﺛﺮ ﻓﻲ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻻ ﺗﺤﺼﻞ ﺑﻪ ﺑﻴﻨﻮﻧﺔ ﻭﻻ ﺗﺤﺮﻳﻢ‬

‫)‪(٥١٠‬‬
 ‫ﻋﻠﻰ ﺣﺎﻝ ﻓﺈﻥ ﻗﻴﻞ ﻟﻠﺮﺟﻞ‪ :‬ﻫﻞ ﻃﻠﻘﺖ ﻓﻼﻧﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻄﻼﻕ ﻭﺍﻗﻌﺎ‪ .‬ﻭﻣﺎ ﻳﻨﻮﺏ ﻣﻨﺎﺏ ﻗﻮﻟﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﺑﻐﻴﺮ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺑﺄﻱ ﻟﺴﺎﻥ ﻛﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﺗﺤﺼﻞ ﺑﻪ ﺍﻟﻔﺮﻗﺔ‪.‬‬
‫ﻭﻻ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﺇﻻ ﺑﺎﻟﻠﺴﺎﻥ‪ .‬ﻓﺈﻥ ﻛﺘﺐ ﺑﻴﺪﻩ‪ :‬ﺃﻧﻪ ﻃﺎﻟﻖ‬
‫ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻫﻮ ﺣﺎﺿﺮ ﻟﻴﺲ ﺑﻐﺎﺋﺐ‪ ،‬ﻟﻢ ﻳﻘﻊ ﺍﻟﻄﻼﻕ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻏﺎﺋﺒﺎ‪ ،‬ﻭﻛﺘﺐ ﺑﺨﻄﻪ‪ :‬ﺃﻥ ﻓﻼﻧﺔ ﻃﺎﻟﻖ‪ ،‬ﻭﻗﻊ ﺍﻟﻄﻼﻕ‪ .‬ﻭﺇﻥ ﻗﺎﻝ‬
‫ﻟﻐﻴﺮﻩ‪ :‬ﺍﻛﺘﺐ ﺇﻟﻰ ﻓﻼﻧﺔ ﺍﻣﺮﺃﺗﻲ ﺑﻄﻼﻗﻬﺎ‪ ،‬ﻟﻢ ﻳﻘﻊ ﺍﻟﻄﻼﻕ‪.‬‬
‫ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﺑﺎﻟﻘﻮﻝ ﺛﻢ ﻗﺎﻝ ﻟﻐﻴﺮﻩ‪ :‬ﺍﻛﺘﺐ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻄﻼﻕ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻄﻼﻕ ﻭﺍﻗﻌﺎ ﺑﺎﻟﻘﻮﻝ ﺩﻭﻥ ﺍﻷﻣﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻛﻞ ﺍﻟﺮﺟﻞ ﻏﻴﺮﻩ ﺑﺄﻥ ﻳﻄﻠﻖ ﻋﻨﻪ‪ ،‬ﻟﻢ ﻳﻘﻊ ﻃﻼﻗﻪ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺣﺎﺿﺮﺍ ﻓﻲ ﺍﻟﺒﻠﺪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻏﺎﺋﺒﺎ‪ ،‬ﺟﺎﺯ ﺗﻮﻛﻴﻠﻪ ﻓﻲ ﺍﻟﻄﻼﻕ‪ .‬ﻭﻣﺘﻰ‬
‫ﺃﺭﺍﺩ ﻋﺰﻝ ﺍﻟﻮﻛﻴﻞ ﻓﻠﻴﻌﻠﻤﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ‪ ،‬ﻓﻠﻴﺸﻬﺪ ﺷﺎﻫﺪﻳﻦ‬
‫ﻋﻠﻰ ﻋﺰﻟﻪ‪ .‬ﻓﺈﻥ ﻃﻠﻖ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﻛﺎﻥ ﻃﻼﻗﻪ ﻗﺒﻞ ﺍﻟﻌﺰﻝ‪ ،‬ﻭﻗﻊ‬
‫ﻃﻼﻗﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﻌﺰﻝ‪ ،‬ﻛﺎﻥ ﺑﺎﻃﻼ‪ .‬ﻭﻣﺘﻰ ﻭﻛﻞ ﺭﺟﻠﻴﻦ‬
‫ﻋﻠﻰ ﺍﻟﻄﻼﻕ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻷﺣﺪﻫﻤﺎ ﺃﻥ ﻳﻄﻠﻖ ﻓﺈﻥ ﻃﻠﻖ‪ .‬ﻟﻢ‬
‫ﻳﻘﻊ ﻃﻼﻗﻪ ﺇﻻ ﺑﺮﺿﺎ ﺍﻵﺧﺮ‪ .‬ﻓﺈﻥ ﺍﺟﺘﻤﻌﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻊ ﺍﻟﻄﻼﻕ‪.‬‬
‫ﻭﻣﻦ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﺧﺮﺱ‪،‬‬
‫ﻓﻠﻴﻜﺘﺐ ﺍﻟﻄﻼﻕ ﺑﻴﺪﻩ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻳﺤﺴﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺤﺴﻦ‪،‬‬
‫ﻓﻠﻴﻮﻡ ﺇﻟﻰ ﺍﻟﻄﻼﻕ ﻛﻤﺎ ﻳﻮﻣﻲ ﺇﻟﻰ ﺑﻌﺾ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ .‬ﻓﻤﺘﻰ‬
‫ﻓﻬﻢ ﻣﻦ ﺇﻳﻤﺎﺋﻪ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻗﻊ ﻃﻼﻗﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ‬

‫)‪(٥١١‬‬
 ‫ﻳﺄﺧﺬ ﺍﻟﻤﻘﻨﻌﺔ ﻓﻴﻀﻌﻬﺎ ﻋﻠﻰ ﺭﺃﺳﻬﺎ‪ ،‬ﻭﻳﺘﻨﺤﻰ ﻋﻨﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ‬
‫ﻣﻨﻪ ﻃﻼﻗﺎ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﻣﺮﺍﺟﻌﺘﻬﺎ ﺃﺧﺬ ﺍﻟﻘﻨﺎﻉ ﻣﻦ ﺭﺃﺳﻬﺎ‪.‬‬
‫ﻣﺘﻰ ﻋﻠﻖ ﺍﻟﻄﻼﻕ ﺑﺸﺮﻁ ﻣﻦ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻛﺎﻥ ﺑﺎﻃﻼ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﻌﺘﺎﻕ‪ .‬ﻭﻻ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪.‬‬
‫ﻭﻣﻦ ﺷﺮﺍﺋﻂ ﺍﻟﻄﻼﻕ ﺍﻟﻌﺎﻣﺔ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻓﺈﻥ‬
‫ﻃﻠﻘﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺛﻨﺘﻴﻦ ﺃﻭ ﺛﻼﺛﺎ ﺃﻭ ﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﻟﻢ ﻳﻘﻊ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺇﺫﺍ ﺟﻤﻌﺖ ﺍﻟﺸﺮﺍﺋﻂ ﻛﻠﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻄﻠﻖ‬
‫ﻣﺨﺎﻟﻔﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻤﻦ ﻳﻌﺘﻘﺪ ﻭﻗﻮﻉ ﺍﻟﺜﻼﺙ‪ ،‬ﻟﺰﻣﻪ ﺫﻟﻚ‪ ،‬ﻭﻭﻗﻌﺖ‬
‫ﺍﻟﻔﺮﻗﺔ ﺑﻪ‪ .‬ﻭﺇﻧﻤﺎ ﻻ ﻳﻘﻊ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻌﺘﻘﺪﺍ‬
‫ﻟﻠﺤﻖ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺸﺮﺍﺋﻂ ﺍﻟﺨﺎﺻﺔ‪ ،‬ﻓﻬﻮ ﺍﻟﺤﻴﺾ‪ .‬ﻷﻥ ﺍﻟﺤﺎﺋﺾ ﻻ‬
‫ﻳﻘﻊ ﻃﻼﻗﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﺣﺎﺿﺮﺍ‪ .‬ﻭﻳﻜﻮﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﻭﻫﻲ ﺣﺎﺋﺾ‪ ،‬ﻛﺎﻥ ﻃﻼﻗﻪ ﺑﺎﻃﻼ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻃﻠﻘﻬﺎ‬
‫ﻓﻲ ﻃﻬﺮ ﻗﺪ ﻗﺮﺑﻬﺎ ﻓﻴﻪ ﻟﻢ ﻳﻘﻊ ﺍﻟﻄﻼﻕ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺩﺧﻞ‬
‫ﺑﺎﻟﻤﺮﺃﺓ‪ ،‬ﻭﻃﻠﻘﻬﺎ‪ ،‬ﻭﻗﻊ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺎﺋﻀﺎ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﻥ ﻛﺎﻥ ﻋﻨﻬﺎ ﻏﺎﺋﺒﺎ ﺷﻬﺮﺍ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻗﻊ ﻃﻼﻗﻪ ﺇﺫﺍ ﻃﻠﻘﻬﺎ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﺣﺎﺋﻀﺎ‪ .‬ﻭﻣﺘﻰ ﻋﺎﺩ ﻣﻦ ﻏﻴﺒﺘﻪ‪ ،‬ﻭﺻﺎﺩﻑ ﺍﻣﺮﺃﺗﻪ ﺣﺎﺋﻀﺎ‪،‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻭﺍﻗﻌﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻃﻼﻗﻬﺎ ﺣﺘﻰ ﺗﻄﻬﺮ‪ ،‬ﺇﻥ ﺷﺎﺀ‬
‫ﺍﻟﻠﻪ‪.‬‬

‫)‪(٥١٢‬‬
 ‫ﺑﺎﺏ ﻛﻴﻔﻴﺔ ﺃﻗﺴﺎﻡ ﺍﻟﻄﻼﻕ‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻄﻠﻖ ﺍﻣﺮﺃﺗﻪ ﺍﻟﺘﻲ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ‬
‫ﻏﺎﺋﺐ ﻋﻨﻬﺎ ﻃﻼﻕ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻠﻴﻄﻠﻘﻬﺎ ﻭﻫﻲ ﻃﺎﻫﺮ ﻃﻬﺮﺍ ﻟﻢ ﻳﻘﺮﺑﻬﺎ‬
‫ﻓﻴﻪ ﺑﺠﻤﺎﻉ‪ ،‬ﻭﻳﺸﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﺷﺎﻫﺪﻳﻦ‪ ،‬ﺗﻄﻠﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺛﻢ‬
‫ﻳﺘﺮﻛﻬﺎ ﺣﺘﻰ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ‪ .‬ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻌﺪﺓ‪ ،‬ﻣﻠﻜﺖ‬
‫ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺧﺎﻃﺒﺎ ﻣﻦ ﺍﻟﺨﻄﺎﺏ‪ .‬ﻭﻣﺎ ﻟﻢ ﺗﺨﺮﺝ ﻣﻦ ﻋﺪﺗﻬﺎ‪،‬‬
‫ﻓﻬﻮ ﺃﻣﻠﻚ ﺑﻬﺎ ﺑﺮﺟﻌﺘﻬﺎ‪ .‬ﻓﻤﺘﻰ ﺧﺮﺟﺖ ﻣﻦ ﻋﺪﺗﻬﺎ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ‬
‫ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻋﻘﺪﺍ ﺟﺪﻳﺪﺍ ﺑﻤﻬﺮ ﺟﺪﻳﺪ‪.‬‬
‫ﻓﺈﻥ ﺃﺭﺍﺩ ﺑﻌﺪ ﺫﻟﻚ ﻃﻼﻗﻬﺎ‪ ،‬ﻓﻌﻞ ﻣﻌﻬﺎ ﻣﺎ ﻓﻌﻞ ﻓﻲ ﺍﻷﻭﻝ ﻣﻦ‬
‫ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻭﻳﻄﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻳﺘﺮﻛﻬﺎ ﺣﺘﻰ‬
‫ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ‪ .‬ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻌﺪﺓ‪ ،‬ﻣﻠﻜﺖ ﻧﻔﺴﻬﺎ ﻣﺜﻞ‬
‫ﺍﻷﻭﻝ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻋﻘﺪﺍ ﺁﺧﺮ‪ ،‬ﻓﻌﻞ ﻛﻤﺎ ﻓﻌﻞ ﻓﻲ‬
‫ﺍﻷﻭﻟﻴﻴﻦ ﺑﻤﻬﺮ ﺟﺪﻳﺪ ﻭﻋﻘﺪ ﺟﺪﻳﺪ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺑﻌﺪ ﺫﻟﻚ ﻃﻼﻗﻬﺎ‪ ،‬ﻃﻠﻘﻬﺎ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﻳﺴﺘﻮﻓﻲ‬
‫ﺷﺮﺍﺋﻂ ﺍﻟﻄﻼﻕ‪ .‬ﻓﺈﺫﺍ ﻃﻠﻘﻬﺎ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻟﻢ ﺗﺤﻞ ﻟﻪ ﺣﺘﻰ ﺗﻨﻜﺢ ﺯﻭﺟﺎ‬
‫ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﺗﺰﻭﺟﺖ ﻓﻴﻤﺎ ﺑﻴﻦ ﺍﻟﺘﻄﻠﻴﻘﺔ ﺍﻷﻭﻟﻰ ﺃﻭ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﺯﻭﺟﺎ ﺑﺎﻟﻐﺎ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﺰﻭﻳﺞ ﺩﺍﺋﻤﺎ‪ ،‬ﻫﺪﻡ ﻣﺎ ﺗﻘﺪﻡ‬
‫ﻣﻦ ﺍﻟﻄﻼﻕ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺗﺰﻭﺟﺖ ﺑﻌﺪ ﺍﻟﺘﻄﻠﻴﻘﺎﺕ ﺍﻟﺜﻼﺙ‪ ،‬ﻫﺪﻡ‬
‫ﺍﻟﺰﻭﺝ ﺍﻟﺜﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ‪ ،‬ﻭﺟﺎﺯ ﻟﻬﺎ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻰ ﺍﻷﻭﻝ ﺑﻌﻘﺪ‬

‫)‪(٥١٣‬‬
 ‫ﺟﺪﻳﺪ ﻭﻣﻬﺮ ﺟﺪﻳﺪ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﻃﻼﻕ ﺍﻟﻌﺪﺓ‪ ،‬ﻓﻠﻴﻄﻠﻘﻬﺎ ﻛﻤﺎ ﻗﺪﻣﻨﺎﻩ‬
‫ﻓﻲ ﻃﻬﺮ ﻟﻢ ﻳﻘﺮﺑﻬﺎ ﻓﻴﻪ ﺑﺠﻤﺎﻉ ﺑﻤﺤﻀﺮ ﻣﻦ ﺷﺎﻫﺪﻳﻦ‪ .‬ﻓﺈﺫﺍ ﻓﻌﻞ‬
‫ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺮﺍﺟﻌﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﺨﺮﺝ ﻣﻦ ﻋﺪﺗﻬﺎ ﻭﻟﻮ ﺑﻴﻮﻡ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﻟﻴﻮﺍﻗﻌﻬﺎ ﺛﻢ ﻳﺴﺘﺒﺮﺋﻬﺎ ﺑﺤﻴﻀﺔ ﻓﺈﺫﺍ ﻃﻬﺮﺕ ﻃﻠﻘﻬﺎ ﺛﺎﻧﻴﺔ‬
‫ﺣﺴﺐ ﻣﺎ ﻃﻠﻘﻬﺎ ﺍﻷﻭﻟﺔ‪ ،‬ﺛﻢ ﻳﺮﺍﺟﻌﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﺨﺮﺝ ﻣﻦ ﻋﺪﺗﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺭﺍﺟﻌﻬﺎ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﺍﻗﻌﻬﺎ‪ ،‬ﺛﻢ ﺍﺳﺘﺒﺮﺃﻫﺎ‬
‫ﺑﺤﻴﻀﺔ‪ .‬ﻓﺈﺫﺍ ﻃﻬﺮﺕ‪ ،‬ﻃﻠﻘﻬﺎ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻨﻪ ﺳﺎﻋﺔ‬
‫ﻃﻠﻘﻬﺎ‪ ،‬ﻭﻻ ﺗﺤﻞ ﻟﻪ ﺣﺘﻰ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﻴﺮﻩ‪ .‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ‬
‫ﺃﻥ ﺗﺘﺰﻭﺝ ﺇﻻ ﺑﻌﺪ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﻟﻌﺪﺓ‪ .‬ﻓﺈﺫﺍ ﺗﺰﻭﺟﺖ ﺯﻭﺟﺎ ﻏﻴﺮﻩ‬
‫ﺗﺰﻭﻳﺞ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﻟﻐﺎ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ‪ ،‬ﺃﻭ ﻣﺎﺕ‬
‫ﻋﻨﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻰ ﺍﻷﻭﻝ ﺑﻌﻘﺪ ﺟﺪﻳﺪ ﻭﻣﻬﺮ ﺟﺪﻳﺪ‪.‬‬
‫ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺛﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ ﺃﺧﺮ ﻃﻼﻕ ﺍﻟﻌﺪﺓ‪ ،‬ﻟﻢ‬
‫ﺗﺤﻞ ﻟﻪ ﺣﺘﻰ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﻴﺮﻩ‪ .‬ﻓﺈﺫﺍ ﺗﺰﻭﺟﺖ ﺯﻭﺟﺎ ﻏﻴﺮﻩ ﺣﺴﺐ‬
‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ‪ ،‬ﺃﻭ ﻣﺎﺕ ﻋﻨﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻰ ﺍﻷﻭﻝ‬
‫ﺑﻤﻬﺮ ﺟﺪﻳﺪ ﻭﻋﻘﺪ ﺟﺪﻳﺪ‪.‬‬
‫ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺛﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ ﺃﺧﺮ ﻃﻼﻕ ﺍﻟﻌﺪﺓ‪ ،‬ﻟﻢ‬
‫ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺸﻬﺪ ﺷﺎﻫﺪﻳﻦ ﻣﺴﻠﻤﻴﻦ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ‬

‫)‪(٥١٤‬‬
 ‫ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺃﺩﻧﻰ ﻣﺎ ﺗﻜﻮﻥ ﺑﻪ ﺍﻟﻤﺮﺍﺟﻌﺔ ﺃﻥ ﻳﻨﻜﺮ ﻃﻼﻗﻬﺎ‬
‫ﺃﻭ ﻳﻘﺒﻠﻬﺎ ﺃﻭ ﻳﻠﻤﺴﻬﺎ‪ .‬ﻓﺈﻥ ﺑﺬﻟﻚ ﺃﺟﻤﻊ ﺗﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻌﻘﺪ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺇﻧﻤﺎ ﻳﺴﺘﺤﺐ ﺍﻻﺷﻬﺎﺩ‪ ،‬ﻷﻧﻪ ﻣﺘﻰ ﻟﻢ ﻳﺸﻬﺪ ﻋﻠﻰ ﺍﻟﻤﺮﺍﺟﻌﺔ‪،‬‬
‫ﻭﺃﻧﻜﺮﺕ ﺍﻟﻤﺮﺃﺓ ﺫﻟﻚ‪ ،‬ﻭﺷﻬﺪ ﻟﻬﺎ ﺑﺎﻟﻄﻼﻕ ﺷﺎﻫﺪﺍﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﺎﻛﻢ‬
‫ﻳﺒﻴﻨﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻬﺎ ﺳﺒﻴﻞ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺸﻬﺪ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﺛﻢ ﺃﺷﻬﺪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻣﺘﻰ ﺃﻧﻜﺮ‬
‫ﺍﻟﺮﺟﻞ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﻳﻀﺎ‬
‫ﺭﺟﻌﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﺭﺍﺟﻌﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺔ ﺃﺧﺮﻯ ﻃﻼﻕ‬
‫ﺍﻟﻌﺪﺓ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻮﺍﻗﻌﻬﺎ ﻭﻳﺴﺘﺒﺮﺋﻬﺎ ﺑﺤﻴﻀﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻮﺍﻗﻌﻬﺎ‪،‬‬
‫ﺃﻭ ﻋﺠﺰ ﻋﻦ ﻭﻃﺌﻬﺎ‪ ،‬ﻭﺃﺭﺍﺩ ﻃﻼﻗﻬﺎ‪ ،‬ﻃﻠﻘﻬﺎ ﻃﻼﻕ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻣﺘﻰ‬
‫ﻭﺍﻗﻌﻬﺎ‪ ،‬ﻭﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ‪ ،‬ﻭﺃﺭﺍﺩ ﻃﻼﻗﻬﺎ‪ ،‬ﺍﺳﺘﺒﺮﺃﻫﺎ ﺑﺜﻼﺛﺔ‬
‫ﺃﺷﻬﺮ‪ ،‬ﺛﻢ ﻳﻄﻠﻘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﻳﺤﻠﻞ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻷﻭﻝ ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻐﺎ‬
‫ﺣﺮﺍ ﻛﺎﻥ ﺃﻭ ﻋﺒﺪﺍ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﺰﻭﻳﺞ ﺩﺍﺋﻤﺎ‪ ،‬ﻭﻳﺪﺧﻞ ﺑﻬﺎ‪.‬‬
‫ﻓﻤﺘﻰ ﺍﺧﺘﻞ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻏﻴﺮ ﺑﺎﻟﻎ‪ ،‬ﺃﻭ‬
‫ﻳﻜﻮﻥ ﻣﻊ ﺑﻠﻮﻏﻪ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﻌﻘﺪ ﻣﺘﻌﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻬﺎ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻄﻠﻖ ﺍﻣﺮﺃﺓ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻃﻠﻘﻬﺎ ﺃﻱ‬
‫ﻭﻗﺖ ﺷﺎﺀ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺣﺎﺋﻀﺎ ﺃﻭ ﻟﻢ ﺗﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﺇﻻ ﺃﻧﻪ‬

‫)‪(٥١٥‬‬
‫ﻳﺴﺘﻮﻓﻲ ﺍﻟﺸﺮﺍﺋﻂ ﻛﻠﻬﺎ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﻳﻄﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺔ ﻭﺍﺣﺪﺓ‬
‫ﻓﺈﺫﺍ ﻃﻠﻘﻬﺎ‪ ،‬ﻓﻘﺪ ﺑﺎﻧﺖ ﻣﻨﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﺧﺎﻃﺒﺎ ﻣﻦ‬
‫ﺍﻟﺨﻄﺎﺏ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﻣﺮﺍﺟﻌﺘﻬﺎ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺑﻌﻘﺪ ﺟﺪﻳﺪ ﻭﻣﻬﺮ‬
‫ﺟﺪﻳﺪ‪ .‬ﻓﺈﻥ ﺗﺰﻭﺟﻬﺎ ﺛﺎﻧﻴﺎ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻓﻘﺪ‬
‫ﺑﺎﻧﺖ ﻣﻨﻪ ﺑﺘﻄﻠﻴﻘﺘﻴﻦ‪ ،‬ﻭﻫﻮ ﺧﺎﻃﺐ ﻣﻦ ﺍﻟﺨﻄﺎﺏ‪ .‬ﻓﺈﻥ ﺗﺰﻭﺟﻬﺎ‬
‫ﺛﺎﻟﺜﺎ‪ ،‬ﺛﻢ ﺃﺭﺍﺩ ﻃﻼﻗﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻃﻠﻘﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻃﻠﻘﻬﺎ‪،‬‬
‫ﻓﻘﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺗﺤﻞ ﻟﻪ ﺣﺘﻰ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻄﻠﻖ ﺍﻣﺮﺃﺓ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻗﺪ ﺑﻠﻐﺖ‬
‫ﻣﺒﻠﻎ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻻ ﻣﺜﻠﻬﺎ ﻓﻲ ﺍﻟﺴﻦ ﻗﺪ ﺑﻠﻎ ﺫﻟﻚ‪ ،‬ﻭﺣﺪ ﺫﻟﻚ ﺩﻭﻥ‬
‫ﺗﺴﻊ ﺳﻨﻴﻦ‪ ،‬ﻓﻠﻴﻄﻠﻘﻬﺎ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪ .‬ﻓﺈﺫﺍ ﻃﻠﻘﻬﺎ‪ ،‬ﻓﻘﺪ ﺑﺎﻧﺖ‬
‫ﻣﻨﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻫﻮ ﺧﺎﻃﺐ ﻣﻦ ﺍﻟﺨﻄﺎﺏ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻟﻬﺎ ﺗﺴﻊ ﺳﻨﻴﻦ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﺣﺎﺿﺖ ﺑﻌﺪ‪،‬‬
‫ﻭﺃﺭﺍﺩ ﻃﻼﻗﻬﺎ‪ ،‬ﻓﻠﻴﺼﺒﺮ ﻋﻠﻴﻬﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﺛﻢ ﻳﻄﻠﻘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺇﻥ ﺷﺎﺀ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻵﻳﺴﺔ ﻣﻦ ﺍﻟﻤﺤﻴﺾ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﻻ ﺗﺤﻴﺾ‪ ،‬ﺣﻜﻢ ﺍﻟﺘﻲ‬
‫ﻟﻢ ﺗﺒﻠﻎ ﻣﺒﻠﻎ ﺍﻟﻨﺴﺎﺀ ﺳﻮﺍﺀ ﻓﻲ ﺃﻧﻪ ﻳﻄﻠﻘﻬﺎ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪ .‬ﻭﺣﺪ‬
‫ﺫﻟﻚ ﺧﻤﺴﻮﻥ ﺳﻨﺔ ﻓﺼﺎﻋﺪﺍ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻧﺖ ﺁﻳﺴﺔ ﻣﻦ ﺍﻟﻤﺤﻴﺾ‪،‬‬
‫ﻭﻣﺜﻠﻬﺎ ﺗﺤﻴﺾ‪ ،‬ﺍﺳﺘﺒﺮﺃﻫﺎ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﺣﺪ ﺫﻟﻚ ﺇﺫﺍ ﻧﻘﺺ ﺳﻨﻬﺎ ﻋﻦ ﺧﻤﺴﻴﻦ ﺳﻨﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻄﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻲ ﺣﺒﻠﻰ ﻣﺴﺘﺒﻴﻦ ﺣﻤﻠﻬﺎ‪،‬‬

‫)‪(٥١٦‬‬
 ‫ﻓﻠﻴﻄﻠﻘﻬﺎ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪ .‬ﻓﺈﺫﺍ ﻃﻠﻘﻬﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻥ ﺃﻣﻠﻚ ﺑﺮﺟﻌﺘﻬﺎ‬
‫ﻣﺎ ﻟﻢ ﺗﻀﻊ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪ .‬ﻓﺈﺫﺍ ﺭﺍﺟﻌﻬﺎ‪ ،‬ﻭﺃﺭﺍﺩ ﻃﻼﻗﻬﺎ ﻟﻠﺴﻨﺔ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺣﺘﻰ ﺗﻀﻊ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﻃﻼﻗﻬﺎ‬
‫ﻟﻠﻌﺪﺓ‪ ،‬ﻭﺍﻗﻌﻬﺎ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ ﺑﻌﺪ ﺍﻟﻤﻮﺍﻗﻌﺔ‪ .‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ‬
‫ﺑﺎﻧﺖ ﻣﻨﻪ ﺑﺘﻄﻠﻴﻘﺘﻴﻦ‪ ،‬ﻭﻫﻮ ﺃﻣﻠﻚ ﺑﺮﺟﻌﺘﻬﺎ‪ .‬ﻓﺈﻥ ﺭﺍﺟﻌﻬﺎ‪،‬‬
‫ﻭﺃﺭﺍﺩ ﻃﻼﻗﻬﺎ ﺛﺎﻟﺜﺔ‪ ،‬ﻭﺍﻗﻌﻬﺎ‪ ،‬ﺛﻢ ﻳﻄﻠﻘﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻃﻠﻘﻬﺎ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻟﻢ ﺗﺤﻞ ﻟﻪ ﺣﺘﻰ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﻴﺮﻩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﺣﺘﻰ‬
‫ﺗﻀﻊ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺣﺎﻣﻼ ﺑﺎﺛﻨﻴﻦ ﻓﺈﻧﻬﺎ ﺗﺒﻴﻦ ﻣﻦ‬
‫ﺍﻟﺮﺟﻞ ﻋﻨﺪ ﻭﺿﻌﻬﺎ ﺍﻷﻭﻝ‪ .‬ﻭﻻ ﺗﺤﻞ ﻟﻸﺯﻭﺍﺝ ﺣﺘﻰ ﺗﻀﻊ ﺟﻤﻴﻊ‬
‫ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻞ ﻃﻼﻕ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻫﻮ ﻏﺎﺋﺐ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻥ‬
‫ﺧﺮﺝ ﺇﻟﻰ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﻃﺎﻫﺮﺍ ﻃﻬﺮﺍ ﻟﻢ ﻳﻘﺮﺑﻬﺎ ﻓﻴﻪ ﺑﺠﻤﺎﻉ‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻧﺖ ﻃﺎﻫﺮﺍ ﻃﻬﺮﺍ ﻗﺪ‬
‫ﻗﺮﺑﻬﺎ ﻓﻴﻪ ﺑﺠﻤﺎﻉ‪ ،‬ﻓﻼ ﻳﻄﻠﻘﻬﺎ ﺣﺘﻰ ﻳﻤﻀﻲ ﻣﺎ ﺑﻴﻦ ﺷﻬﺮ ﺇﻟﻰ‬
‫ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﺛﻢ ﻳﻄﻠﻘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪ .‬ﻭﻣﺘﻰ ﺃﺭﺍﺩ‬
‫ﻃﻼﻗﻬﺎ‪ ،‬ﻓﻠﻴﻄﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﻫﻮ ﺃﻣﻠﻚ ﺑﺮﺟﻌﺘﻬﺎ‬
‫ﻣﺎ ﻟﻢ ﺗﻤﺾ ﻟﻬﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻫﻲ ﻋﺪﺗﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺫﻭﺍﺕ‬
‫ﺍﻟﺤﻴﺾ‪ .‬ﻓﺈﺫﺍ ﺭﺍﺟﻌﻬﺎ‪ ،‬ﺃﺷﻬﺪ ﻋﻠﻰ ﺍﻟﻤﺮﺍﺟﻌﺔ ﻛﻤﺎ ﺃﺷﻬﺪ ﻋﻠﻰ‬
‫ﺍﻟﻄﻼﻕ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺸﻬﺪ ﻋﻠﻰ ﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﻭﺑﻠﻎ ﺍﻟﺰﻭﺟﺔ ﺍﻟﻄﻼﻕ‪،‬‬
‫ﻓﺎﻋﺘﺪﺕ‪ ،‬ﻭﺗﺰﻭﺟﺖ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻬﺎ ﺳﺒﻴﻞ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ‬

‫)‪(٥١٧‬‬
 ‫ﺍﻧﻘﻀﺖ ﻋﺪﺗﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﺘﺰﻭﺝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻬﺎ ﺳﺒﻴﻞ ﺇﻻ ﺑﻌﻘﺪ‬
‫ﻣﺴﺘﺄﻧﻒ ﻭﻣﻬﺮ ﺟﺪﻳﺪ‪.‬‬
‫ﻭﻣﺘﻰ ﻃﻠﻘﻬﺎ‪ ،‬ﻭﺃﺷﻬﺪ ﻋﻠﻰ ﻃﻼﻗﻬﺎ‪ ،‬ﺛﻢ ﻗﺪﻡ ﺃﻫﻠﻪ‪ ،‬ﻭﺃﻗﺎﻡ‬
‫ﻣﻌﻬﺎ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺃﺗﺖ ﺍﻟﻤﺮﺃﺓ ﺑﻮﻟﺪ‪ ،‬ﺛﻢ ﺍﺩﻋﻰ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ‬
‫ﻃﻠﻘﻬﺎ‪ ،‬ﻟﻢ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﻭﻻ ﺑﻴﻨﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻻﺣﻘﺎ ﺑﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﺃﺭﺑﻊ ﻧﺴﺎﺀ‪ ،‬ﻭﻫﻮ ﻏﺎﺋﺐ ﻋﻨﻬﻦ‪.‬‬
‫ﻭﻃﻠﻖ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺃﺧﺮﻯ‪ ،‬ﺇﻻ ﺑﻌﺪ‬
‫ﺃﻥ ﻳﻤﻀﻲ ﺗﺴﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﻷﻥ ﻓﻲ ﺫﻟﻚ ﻣﺪﺓ ﺍﻷﺟﻠﻴﻦ‪ :‬ﻓﺴﺎﺩ‬
‫ﺍﻟﺤﻴﺾ ﻭﻭﺿﻊ ﺍﻟﺤﻤﻞ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﺯﻭﺟﺔ ﻣﻌﻪ ﻓﻲ ﺍﻟﺒﻠﺪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺼﻞ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻬﻮ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻐﺎﺋﺐ ﻋﻦ ﺯﻭﺟﺘﻪ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﻃﻼﻗﻬﺎ‪،‬‬
‫ﻓﻠﻴﺼﺒﺮ ﺇﻟﻰ ﺃﻥ ﻳﻤﻀﻲ ﻣﺎ ﺑﻴﻦ ﺷﻬﺮ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﺛﻢ ﻳﻄﻠﻘﻬﺎ‬
‫ﺇﻥ ﺷﺎﺀ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻄﻠﻖ ﺍﻟﻤﺴﺘﺮﺍﺑﺔ‪ ،‬ﺻﺒﺮ ﻋﻠﻴﻬﺎ‬
‫ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺛﻢ ﻃﻠﻘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪.‬‬
‫ﻭﺍﻟﻐﻼﻡ ﺇﺫﺍ ﻃﻠﻖ‪ ،‬ﻭﻛﺎﻥ ﻣﻤﻦ ﻳﺤﺴﻦ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻗﺪ ﺃﺗﻰ‬
‫ﻋﻠﻴﻪ ﻋﺸﺮ ﺳﻨﻴﻦ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺟﺎﺯ ﻃﻼﻗﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﺘﻘﻪ ﻭﺻﺪﻗﺘﻪ‬
‫ﻭﻭﺻﻴﺘﻪ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻥ ﺳﻨﻪ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻣﻤﻦ ﻳﺤﺴﻦ‬
‫ﺍﻟﻄﻼﻕ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻃﻼﻗﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻮﻟﻴﻪ ﺃﻥ ﻳﻄﻠﻖ ﻋﻨﻪ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺑﻠﻎ‪ ،‬ﻭﻛﺎﻥ ﻓﺎﺳﺪﺍ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺈﻧﻪ‪ ،‬ﻭﺍﻟﺤﺎﻝ‬

‫)‪(٥١٨‬‬
 ‫ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺟﺎﺯ ﻃﻼﻕ ﺍﻟﻮﻟﻲ ﻋﻨﻪ‪.‬‬
‫ﻭﺍﻟﺤﺮ ﺇﺫﺍ ﻛﺎﻥ ﺗﺤﺘﻪ ﺃﻣﺔ‪ ،‬ﻓﻄﻼﻗﻬﺎ ﺗﻄﻠﻴﻘﺘﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﻃﻠﻘﻬﺎ‬
‫ﺛﻨﺘﻴﻦ‪ ،‬ﻟﻢ ﺗﺤﻞ ﻟﻪ ﺣﺘﻰ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﻭﻃﺌﻬﺎ ﻣﻮﻻﻫﺎ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻣﺤﻠﻼ ﻟﻠﺰﻭﺝ ﻣﻦ ﻭﻃﺌﻬﺎ ﺣﺘﻰ ﺗﺪﺧﻞ ﻓﻲ ﻣﺜﻞ ﻣﺎ‬
‫ﺧﺮﺟﺖ ﻣﻨﻪ ﻣﻦ ﻧﻜﺎﺡ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺮﺍﻫﺎ ﺍﻟﺬﻱ ﻛﺎﻥ ﺯﻭﺟﻬﺎ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺰ ﻟﻪ ﻭﻃﺆﻫﺎ ﺣﺘﻰ ﻳﺰﻭﺟﻬﺎ ﺭﺟﻼ‪ ،‬ﻭﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﺛﻢ ﻳﻄﻠﻘﻬﺎ ﺃﻭ‬
‫ﻳﻤﻮﺕ ﻋﻨﻬﺎ‪ .‬ﻓﺈﺫﺍ ﺣﺼﻞ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﻭﻃﺆﻫﺎ ﺑﺎﻟﻤﻠﻚ‪.‬‬
‫ﻭﻣﺘﻰ ﻃﻠﻘﻬﺎ ﻭﺍﺣﺪﺓ ﺛﻢ ﺃﻋﺘﻘﺖ‪ ،‬ﺑﻘﻴﺖ ﻣﻌﻪ ﻋﻠﻰ ﺗﻄﻠﻴﻘﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻓﺈﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻃﻠﻘﻬﺎ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻟﻢ ﺗﺤﻞ ﻟﻪ ﺣﺘﻰ ﺗﻨﻜﺢ‬
‫ﺯﻭﺟﺎ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻛﺎﻥ ﺗﺤﺘﻪ ﺣﺮﺓ‪ ،‬ﻓﻄﻼﻗﻬﺎ ﺛﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﺗﺤﺘﻪ ﺃﻣﺔ‪ ،‬ﻓﻄﻼﻗﻬﺎ ﺗﻄﻠﻴﻘﺘﺎﻥ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺈﻥ‬
‫ﻃﻠﻘﻬﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﺛﻢ ﺃﻋﺘﻘﺎ ﻣﻌﺎ‪ ،‬ﺑﻘﻴﺖ ﻋﻠﻰ ﻭﺍﺣﺪﺓ‪ .‬ﻓﺈﻥ ﺃﻋﺘﻘﺎ‬
‫ﺟﻤﻴﻌﺎ ﻗﺒﻞ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻬﺎ ﺣﻜﻢ ﺍﻟﺤﺮﺓ ﻣﻦ ﻛﻮﻧﻬﺎ‬
‫ﻋﻠﻰ ﺛﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻠﻌﺎﻥ ﻭﺍﻻﺭﺗﺪﺍﺩ‬
‫ﺇﺫﺍ ﺍﻧﺘﻔﻰ ﺍﻟﺮﺟﻞ ﻣﻦ ﻭﻟﺪ ﺯﻭﺟﺔ ﻟﻪ ﻓﻲ ﺣﺒﺎﻟﻪ‪ ،‬ﺃﻭ ﺑﻌﺪ ﻓﺮﺍﻗﻬﺎ‬
‫ﺑﻤﺪﺓ ﺍﻟﺤﻤﻞ‪ ،‬ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻧﻜﺤﺖ ﺯﻭﺟﺎ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﺃﻧﻜﺮ ﻭﻟﺪﻫﺎ‬
‫ﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﻭﻗﺖ ﻓﺮﺍﻗﻪ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻧﻜﺤﺖ‪.‬‬

‫)‪(٥١٩‬‬
‫ﺯﻭﺟﺎ ﻏﻴﺮﻩ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﻼﻋﻨﺘﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺬﻓﻬﺎ ﺑﺎﻟﻔﺠﻮﺭ‪،‬‬
‫ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﺭﺃﻯ ﻣﻌﻬﺎ ﺭﺟﻼ ﻳﻔﺠﺮ ﺑﻬﺎ ﻣﺸﺎﻫﺪﺓ ﻭﻋﻴﺎﻧﺎ‪ .‬ﻭﻟﻢ ﻳﻘﻢ‬
‫ﺑﺬﻟﻚ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻼﻋﻨﺘﻬﺎ‪.‬‬
‫ﻭﺻﻔﺔ ﺍﻟﻠﻌﺎﻥ ﺃﻥ ﻳﺠﻠﺲ ﺍﻹﻣﺎﻡ‪ ،‬ﺃﻭ ﻣﻦ ﻧﺼﺒﻪ ﺍﻹﻣﺎﻡ‪،‬‬
‫ﻣﺴﺘﺪﺑﺮ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﻮﻗﻒ ﺍﻟﺮﺟﻞ ﺑﻴﻦ ﻳﺪﻳﻪ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻋﻦ ﻳﻤﻴﻨﻪ‪،‬‬
‫ﻗﺎﺋﻤﻴﻦ ﻭﻻ ﻳﻘﻌﺪﺍﻥ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻗﻞ‪ " :‬ﺃﺷﻬﺪ ﺑﺎﻟﻠﻪ ﺇﻧﻲ ﻣﻦ‬
‫ﺍﻟﺼﺎﺩﻗﻴﻦ ﻓﻴﻤﺎ ﺫﻛﺮﺗﻪ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺍﻟﻔﺠﻮﺭ " ﻓﺈﺫﺍ ﻗﺎﻟﻬﺎ‬
‫ﻣﺮﺓ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ " :‬ﺍﺷﻬﺪ ﺛﺎﻧﻴﺔ "‪ .‬ﻓﺈﺫﺍ ﺷﻬﺪ ﺃﻣﺮﻩ ﺑﺄﻥ ﻳﺸﻬﺪ ﺛﺎﻟﺜﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﺷﻬﺪ‪ ،‬ﻃﺎﻟﺒﻪ ﺑﺄﻥ ﻳﺸﻬﺪ ﺭﺍﺑﻌﺔ‪ .‬ﻓﺈﺫﺍ ﺷﻬﺪ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ‬
‫ﺑﺎﻟﻠﻪ‪ :‬ﺇﻧﻪ ﻟﻤﻦ ﺍﻟﺼﺎﺩﻗﻴﻦ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺍﻟﺤﺎﻛﻢ‪ " :‬ﺍﺗﻖ ﺍﻟﻠﻪ‪ ،‬ﻋﺰ‬
‫ﻭﺟﻞ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻟﻌﻨﺔ ﺍﻟﻠﻪ ﺷﺪﻳﺪﺓ ﻭﻋﻘﺎﺑﻪ ﺃﻟﻴﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺣﻤﻠﻚ‬
‫ﻋﻠﻰ ﻣﺎ ﻗﻠﺖ ﻏﻴﺮﺓ ﺃﻭ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﺮﺍﺟﻊ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻓﺈﻥ‬
‫ﻋﻘﺎﺏ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮﻥ ﻣﻦ ﻋﻘﺎﺏ ﺍﻵﺧﺮﺓ "‪ .‬ﻓﺈﻥ ﺭﺟﻊ ﻋﻦ ﻗﻮﻟﻪ‪،‬‬
‫ﺟﻠﺪﻩ ﺣﺪ ﺍﻟﻤﻔﺘﺮﻱ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ‪ ،‬ﻭﺭﺩﺕ ﺍﻣﺮﺃﺗﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﻥ ﺃﻗﺎﻡ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﺎﻩ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﻗﻞ‪ " :‬ﺇﻥ ﻟﻌﻨﺔ ﺍﻟﻠﻪ ﻋﻠﻲ ﺇﻥ‬
‫ﻛﻨﺖ ﻣﻦ ﺍﻟﻜﺎﺫﺑﻴﻦ "‪ .‬ﻭﺇﺫﺍ ﻗﺎﻟﻬﺎ‪ ،‬ﻗﺎﻝ ﻟﻠﻤﺮﺃﺓ‪ " :‬ﻣﺎ ﺗﻘﻮﻟﻴﻦ‬
‫ﻓﻴﻤﺎ ﺭﻣﺎﻙ ﺑﻪ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‬
‫" ﻓﺈﻥ ﺍﻋﺘﺮﻓﺖ ﺑﻪ‪ ،‬ﺭﺟﻤﻬﺎ ﺣﺘﻰ‬
‫ﺗﻤﻮﺕ‪ .‬ﻭﺇﻥ ﺃﻧﻜﺮﺕ‪ ،‬ﻗﺎﻝ ﻟﻬﺎ‪ " :‬ﺍﺷﻬﺪﻱ ﺑﺎﻟﻠﻪ ﺇﻧﻪ ﻟﻤﻦ‬
‫ﺍﻟﻜﺎﺫﺑﻴﻦ ﻓﻴﻤﺎ ﻗﺬﻓﻚ ﺑﻪ ﻣﻦ ﺍﻟﻔﺠﻮﺭ "‪ .‬ﻓﺈﻥ ﺷﻬﺪﺕ ﻣﺮﺓ‪،‬‬
‫ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺍﺷﻬﺪﻱ ﺛﺎﻧﻴﺔ‪ .‬ﻓﺈﺫﺍ ﺷﻬﺪﺕ‪ ،‬ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﺸﻬﺪ ﺛﺎﻟﺜﺔ‪.‬‬

‫)‪(٥٢٠‬‬
 ‫ﻓﺈﺫﺍ ﺷﻬﺪﺕ ﺛﺎﻟﺜﺔ‪ ،‬ﻃﺎﻟﺒﻬﺎ ﺃﻥ ﺗﺸﻬﺪ ﺭﺍﺑﻌﺔ‪ .‬ﻓﺈﺫﺍ ﺷﻬﺪﺕ‪،‬‬
‫ﻭﻋﻈﻬﺎ ﻛﻤﺎ ﻭﻋﻆ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻗﺎﻝ ﻟﻬﺎ‪ " :‬ﺍﺗﻖ ﺍﻟﻠﻪ‪ ،‬ﻋﺰ ﻭﺟﻞ‪،‬‬
‫ﻓﺈﻥ ﻏﻀﺐ ﺍﻟﻠﻪ ﺷﺪﻳﺪ‪ .‬ﻭﺇﻥ ﻛﻨﺖ ﻗﺪ ﺍﻗﺘﺮﻓﺖ ﻣﺎ ﻗﺪ ﺭﻣﺎﻙ ﺑﻪ‪،‬‬
‫ﻓﺘﻮﺑﻲ ﺇﻟﻰ ﺍﻟﻠﻪ‪ .‬ﻓﻌﻘﺎﺏ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮﻥ ﻣﻦ ﻋﻘﺎﺏ ﺍﻵﺧﺮﺓ "‪ .‬ﻓﺈﻥ‬
‫ﺍﻋﺘﺮﻓﺖ ﺑﺎﻟﻔﺠﻮﺭ‪ ،‬ﺭﺟﻤﻬﺎ‪ .‬ﻭﺇﻥ ﺃﻗﺎﻣﺖ ﻋﻠﻰ ﺗﻜﺬﻳﺐ ﺍﻟﺰﻭﺝ‪،‬‬
‫ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﻗﻮﻟﻲ‪ " :‬ﺇﻥ ﻏﻀﺐ ﺍﻟﻠﻪ ﻋﻠﻲ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﺼﺎﺩﻗﻴﻦ "‪.‬‬
‫ﻓﺈﺫﺍ ﻗﺎﻟﺖ ﺫﻟﻚ‪ ،‬ﻓﺮﻕ ﺍﻟﺤﺎﻛﻢ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ ﻣﻦ ﻭﻗﺖ ﻟﻌﺎﻧﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﻧﻜﻞ ﺍﻟﺮﺟﻞ ﻋﻦ ﺍﻟﻠﻌﺎﻥ ﻗﺒﻞ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺸﻬﺎﺩﺍﺕ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺈﻥ ﺃﻛﺬﺏ ﻧﻔﺴﻪ ﺑﻌﺪ ﻣﻀﻲ‬
‫ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﻭﻻ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﺍﻣﺮﺃﺗﻪ‪ .‬ﻭﺇﻥ ﺍﻋﺘﺮﻑ‬
‫ﺑﺎﻟﻮﻟﺪ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﺃﻟﺤﻖ ﺑﻪ‪ ،‬ﻭﻭﺭﺛﻪ ﺃﺑﻮﻩ‪ ،‬ﻭﻫﻮ‬
‫ﻳﺮﺙ ﺃﺑﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﺍﻋﺘﺮﻑ ﺑﻪ ﺑﻌﺪ ﻣﻀﻲ ﺍﻟﻠﻌﺎﻥ‪،‬‬
‫ﺃﻟﺤﻖ ﺑﻪ‪ ،‬ﻭﻳﺮﺛﻪ ﻭﻟﺪﻩ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺮﺙ ﺍﺑﻨﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻴﺮﺍﺙ‬
‫ﺍﻻﺑﻦ ﻷﻣﻪ ﺃﻭ ﻟﻤﻦ ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﻣﻦ ﺟﻬﺔ ﺍﻷﻡ ﺩﻭﻥ ﺍﻷﺏ ﻭﻣﻦ‬
‫ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻋﻠﻰ ﻣﺎ ﺭﻭﻱ ﻓﻲ ﺑﻌﺾ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ‪ .‬ﻭﺍﻷﻇﻬﺮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻭﻻ‪ :‬ﺃﻧﻪ ﻻ ﺣﺪ ﻋﻠﻴﻪ ﺑﻌﺪ ﻣﻀﻲ‬
‫ﺍﻟﻠﻌﺎﻥ‪.‬‬
‫ﻭﻣﺘﻰ ﻧﻜﻠﺖ ﺍﻟﻤﺮﺃﺓ ﻋﻦ ﺍﻟﻠﻌﺎﻥ ﻗﺒﻞ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺸﻬﺎﺩﺍﺕ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺟﻢ‪ .‬ﻓﺈﻥ ﺍﻋﺘﺮﻓﺖ ﺑﺎﻟﻔﺠﻮﺭ ﺑﻌﺪ ﻣﻀﻲ ﺍﻟﻠﻌﺎﻥ‪،‬‬

‫)‪(٥٢١‬‬
 ‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﺷﺊ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻘﺮ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺑﺎﻟﻔﺠﻮﺭ‬
‫ﻓﺈﺫﺍ ﺃﻗﺮﺕ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ :‬ﺃﻧﻬﺎ ﺯﻧﺖ ﻓﻲ ﺣﺎﻝ ﺇﺣﺼﺎﻧﻬﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﺮﺟﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻏﻴﺮ ﻣﺤﺼﻨﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ﻣﺎﺋﺔ‬
‫ﺟﻠﺪﺓ‪.‬‬
‫ﻭﻣﺘﻰ ﻗﺬﻑ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻭﻟﻢ ﻳﺪﻉ ﺍﻟﻤﺸﺎﻫﺪﺓ ﻣﺜﻞ‬
‫ﺍﻟﻤﻴﻞ ﻓﻲ ﺍﻟﻤﻜﺤﻠﺔ‪ ،‬ﻟﻢ ﻳﺜﺒﺖ ﺑﻴﻨﻬﻤﺎ ﻟﻌﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪ‬
‫ﺍﻟﻤﻔﺘﺮﻱ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺎﻝ ﻟﻬﺎ‪ " :‬ﻳﺎ ﺯﺍﻧﻴﺔ " ﺃﻭ " ﻗﺪ ﺯﻧﻴﺖ "‪،‬‬
‫ﻭﻟﻢ ﻳﻘﻢ ﺑﺬﻟﻚ ﺑﻴﻨﺔ ﺃﺭﺑﻌﺔ ﺷﻬﻮﺩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻤﻔﺘﺮﻱ‪ .‬ﻭﺇﻥ‬
‫ﻗﺎﻝ‪ " :‬ﻭﺟﺪﺕ ﻣﻌﻬﺎ ﺭﺟﻼ ﻓﻲ ﺇﺯﺍﺭ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﻣﺎ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ "‪،‬‬
‫ﻋﺰﺭ ﻭﺃﺩﺏ‪ ،‬ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﻗﺬﻓﻬﺎ ﺑﺎﻟﻔﺠﻮﺭ‪ ،‬ﻭﺍﺩﻋﻰ ﺍﻟﻤﺸﺎﻫﺪﺓ‪ ،‬ﻭﻫﻲ ﻓﻲ ﺣﺒﺎﻟﻪ‪،‬‬
‫ﺃﻭ ﻳﻜﻮﻥ ﻗﺪ ﻃﻠﻘﻬﺎ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﻓﻴﻪ ﺭﺟﻌﺘﻬﺎ‪ ،‬ﺛﺒﺖ ﺑﻴﻨﻬﻤﺎ‬
‫ﻟﻌﺎﻥ‪ .‬ﻓﺈﻥ ﻗﺬﻓﻬﺎ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪ ،‬ﺃﻭ ﻓﻲ ﻋﺪﺓ ﻻ ﺭﺟﻌﺔ ﻟﻪ‬
‫ﻋﻠﻴﻬﺎ ﻓﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﺜﺒﺖ ﺑﻴﻨﻬﻤﺎ ﻟﻌﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻤﻔﺘﺮﻱ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺬﻑ ﺍﻣﺮﺃﺗﻪ ﺑﻤﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻤﻼﻋﻨﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺧﺮﺳﺎﺀ‬
‫ﺃﻭ ﺻﻤﺎﺀ ﻻ ﺗﺴﻤﻊ ﺷﻴﺌﺎ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺟﻠﺪ ﺍﻟﺤﺪ‪ ،‬ﺇﻥ ﻗﺎﻣﺖ‬
‫ﻋﻠﻴﻪ ﺑﻴﻨﺔ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻘﻢ ﺑﻪ ﺑﻴﻨﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺣﺪ‪ ،‬ﻭﻟﻢ‬
‫ﺗﺤﻞ ﻟﻪ ﺃﺑﺪﺍ‪ ،‬ﻭﻟﻢ ﻳﺜﺒﺖ ﺃﻳﻀﺎ ﺑﻴﻨﻬﻤﺎ ﻟﻌﺎﻥ‪.‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻠﻌﺎﻥ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻣﺮﺃﺗﻪ ﺇﻻ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻗﺬﻓﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﻫﻲ ﺍﻣﺮﺃﺗﻪ‪،‬‬

‫)‪(٥٢٢‬‬
 ‫ﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻣﻤﻠﻮﻛﺎ ﻭﺍﻟﻤﺮﺃﺓ ﺣﺮﺓ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ‬
‫ﺣﺮﺍ ﻭﺍﻟﻤﺮﺃﺓ ﻣﻤﻠﻮﻛﺔ ﺃﻭ ﻳﻬﻮﺩﻳﺔ ﺃﻭ ﻧﺼﺮﺍﻧﻴﺔ‪ ،‬ﺛﺒﺖ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻠﻌﺎﻥ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﻟﻪ ﺃﻣﺔ ﻳﻄﺄﻫﺎ ﺑﻤﻠﻚ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﻟﻌﺎﻥ‪،‬‬
‫ﻭﻫﻮ ﺃﺑﺼﺮ ﺑﺸﺄﻧﻪ ﻣﻌﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺰﻭﺟﺔ ﻣﺘﻌﺔ‪ ،‬ﻓﻼ ﻟﻌﺎﻥ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﻧﺘﻘﻰ ﺍﻟﺮﺟﻞ ﻣﻦ ﻭﻟﺪ ﺍﻣﺮﺃﺓ ﺣﺎﻣﻞ ﻣﻨﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺘﻼﻋﻨﺎ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﺇﻥ ﺍﻋﺘﺮﻓﺖ ﻭﻧﻜﻠﺖ ﻋﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﻟﻢ‬
‫ﻳﻘﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ﺇﻻ ﺑﻌﺪ ﻭﺿﻊ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻃﻠﻖ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻓﺎﺩﻋﺖ ﻋﻠﻴﻪ‬
‫ﺃﻧﻬﺎ ﺣﺎﻣﻞ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﺃﻗﺎﻣﺖ ﺍﻟﺒﻴﻨﺔ ﺃﻧﻪ ﺃﺭﺧﻰ ﺳﺘﺮﺍ‪ ،‬ﻭﺧﻼ ﺑﻬﺎ‪،‬‬
‫ﺛﻢ ﺃﻧﻜﺮ ﺍﻟﻮﻟﺪ‪ ،‬ﻻﻋﻨﻬﺎ‪ ،‬ﺛﻢ ﺑﺎﻧﺖ ﻣﻨﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻤﻬﺮ ﻛﺎﻣﻼ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﺗﻘﻢ ﺑﺬﻟﻚ ﺑﻴﻨﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻧﺼﻒ ﺍﻟﻤﻬﺮ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻬﺎ‬
‫ﻣﺎﺋﺔ ﺳﻮﻁ ﺑﻌﺪ ﺃﻥ ﻳﺤﻠﻒ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻧﻪ ﻣﺎ ﺩﺧﻞ ﺑﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺬﻑ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻓﺘﺮﺍﻓﻌﺎ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻓﻤﺎﺗﺖ‬
‫ﺍﻟﻤﺮﺃﺓ ﻗﺒﻞ ﺃﻥ ﻳﺘﻼﻋﻨﺎ‪ ،‬ﻓﺈﻥ ﻗﺎﻡ ﺭﺟﻞ ﻣﻦ ﺃﻫﻠﻬﺎ ﻣﻘﺎﻣﻬﺎ‪ ،‬ﻓﻼﻋﻨﻪ‪،‬‬
‫ﻓﻼ ﻣﻴﺮﺍﺙ ﻟﻪ‪ .‬ﻭﺇﻥ ﺃﺑﻰ ﺃﺣﺪ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻬﺎ ﺃﻥ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ‪ ،‬ﺃﺧﺬ‬
‫ﺍﻟﺰﻭﺝ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺛﻤﺎﻧﻴﻦ ﺳﻮﻃﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺬﻑ ﺍﻣﺮﺃﺗﻪ ﺑﻌﺪ ﻣﻀﻲ ﺍﻟﻠﻌﺎﻥ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪ‬
‫ﺍﻟﻘﺎﺫﻑ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ‪ :‬ﻟﻢ ﺃﺟﺪﻙ ﻋﺬﺭﺍﺀ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‬

‫)‪(٥٢٣‬‬
 ‫ﺗﺎﻣﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻤﺮﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻌﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻭﻟﺪ‬
‫ﻋﻠﻰ ﻓﻄﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺪ ﺑﺎﻧﺖ ﺍﻣﺮﺃﺗﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻗﺴﻢ ﻣﺎﻟﻪ ﺑﻴﻦ‬
‫ﻭﺭﺛﺘﻪ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺴﺘﺘﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ‬
‫ﻣﻨﻪ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺮﺗﺪ ﻣﻤﻦ ﻛﺎﻥ ﻗﺪ ﺃﺳﻠﻢ ﻋﻦ ﻛﻔﺮ‪ ،‬ﺛﻢ ﺍﺭﺗﺪ‪ ،‬ﺍﺳﺘﺘﻴﺐ‬
‫ﻓﺈﻥ ﻋﺎﺩ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺛﺎﺑﺘﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻣﺮﺃﺗﻪ‪ .‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﺮﺟﻊ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‪ .‬ﻭﻣﺘﻰ ﻟﺤﻖ ﻫﺬﺍ ﺍﻟﻤﺮﺗﺪ ﺑﺪﺍﺭ ﺍﻟﺤﺮﺏ‪،‬‬
‫ﺛﻢ ﺭﺟﻊ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺓ‪ ،‬ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻫﻲ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪،‬‬
‫ﻛﺎﻥ ﺃﻣﻠﻚ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﺭﺟﻊ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻬﺎ‬
‫ﺳﺒﻴﻞ‪ .‬ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻫﻮ ﻣﺮﺗﺪ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺭﺛﺘﻪ‬
‫ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ .‬ﻭﺇﻥ ﻣﺎﺗﺖ ﻫﻲ‪ ،‬ﻟﻢ‬
‫ﻳﺮﺛﻬﺎ ﺍﻟﺰﻭﺝ ﻭﻫﻮ ﻣﺮﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻈﻬﺎﺭ ﻭﺍﻻﻳﻼﺀ‬
‫ﺍﻟﻈﻬﺎﺭ ﻫﻮ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ‪ :‬ﺃﻧﺖ ﻋﻠﻲ ﻛﻈﻬﺮ ﺃﻣﻲ ﺃﻭ ﺑﻨﺘﻲ‬
‫ﺃﻭ ﺃﺧﺘﻲ ﺃﻭ ﻋﻤﻲ ﺃﻭ ﺧﺎﻟﺘﻲ‪ ،‬ﺃﻭ ﻳﺬﻛﺮ ﺑﻌﺾ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺗﻜﻮﻥ ﺍﻟﻤﺮﺃﺓ ﻃﺎﻫﺮﺍ ﻃﻬﺮﺍ ﻟﻢ ﻳﻘﺮﺑﻬﺎ ﻓﻴﻪ ﺑﺠﻤﺎﻉ‪ ،‬ﻭﻳﺸﻬﺪ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺭﺟﻠﻴﻦ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﻭﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺍﻟﺘﺤﺮﻳﻢ‪ .‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‪،‬‬
‫ﺣﺮﻡ ﻋﻠﻴﻪ ﻭﻃﺆﻫﺎ‪ ،‬ﻭﻻ ﺗﺤﻞ ﻟﻪ ﺫﻟﻚ ﺣﺘﻰ ﻳﻜﻔﺮ ﻭﻣﺘﻰ ﺍﺧﺘﻞ‬

‫)‪(٥٢٤‬‬
 ‫ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻂ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﻊ ﻇﻬﺎﺭ‪.‬‬
‫ﺛﻢ ﺇﻧﻪ ﻳﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪ :‬ﻗﺴﻢ ﻣﻨﻪ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﻗﺒﻞ‬
‫ﺍﻟﻤﻮﺍﻗﻌﺔ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ ﻻ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﺇﻻ ﺑﻌﺪ ﺍﻟﻤﻮﺍﻗﻌﺔ‪.‬‬
‫ﻓﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻫﻮ ﺃﻧﻪ ﺇﺫﺍ ﺗﻠﻔﻆ ﺑﺎﻟﻈﻬﺎﺭ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﻻ‬
‫ﻳﻌﻠﻘﻪ ﺑﺸﺮﻁ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﻗﺒﻞ ﻣﻮﺍﻗﻌﺘﻬﺎ‪ .‬ﻓﺈﻥ ﻭﺍﻗﻌﻬﺎ‬
‫ﻗﺒﻞ ﺃﻥ ﻳﻜﻔﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻧﻲ ﻻ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ‬
‫ﺷﺮﻁ ﺃﻧﻪ ﻻ ﻳﻔﻌﻠﻪ ﺃﻭ ﻳﻮﺍﻗﻌﻬﺎ‪ .‬ﻓﻤﺘﻰ ﻭﺍﻗﻌﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‬
‫ﻭﺍﺣﺪﺓ‪ .‬ﻓﺈﻥ ﻛﻔﺮ ﻗﺒﻞ ﺃﻥ ﻳﻮﺍﻗﻊ‪ ،‬ﺛﻢ ﻭﺍﻗﻊ‪ ،‬ﻟﻢ ﻳﺠﺰﻩ ﺫﻟﻚ ﻋﻦ‬
‫ﺍﻟﻜﻔﺎﺭﺓ ﺍﻟﻮﺍﺟﺒﺔ ﺑﻌﺪ ﺍﻟﻤﻮﺍﻗﻌﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪ .‬ﻭﻣﺘﻰ ﻓﻌﻞ‬
‫ﻣﺎ ﺫﻛﺮ ﺃﻧﻪ ﻻ ﻳﻔﻌﻠﻪ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ ﺃﻳﻀﺎ ﻗﺒﻞ ﺍﻟﻤﻮﺍﻗﻌﺔ‪ .‬ﻓﺈﻥ‬
‫ﻭﺍﻗﻌﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﻣﺘﻌﻤﺪﺍ‪.‬‬
‫ﻓﺈﻥ ﻓﻌﻠﻪ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﺍﻟﻜﻔﺎﺭﺓ ﻋﺘﻖ ﺭﻗﺒﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ‬
‫ﻣﺘﺘﺎﺑﻌﻴﻦ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪.‬‬
‫ﻭﺍﻟﺼﻮﻡ ﻻ ﻳﺠﺰﻳﻪ ﺇﻻ ﺑﻌﺪ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﺮﻗﺒﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻻﻃﻌﺎﻡ ﻻ‬
‫ﻳﺠﺰﻳﻪ ﺇﻻ ﺑﻌﺪ ﺍﻟﻌﺠﺮ ﻋﻦ ﺍﻟﺼﻮﻡ‪ .‬ﻓﺈﻥ ﻋﺠﺮ ﻋﻦ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻪ ﺃﻥ ﻳﻄﺄ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺍﻟﻤﻘﺎﻡ ﻣﻌﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻃﻠﺒﺖ ﻣﻔﺎﺭﻗﺘﻪ‪ ،‬ﻭﺭﻓﻌﺘﻪ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﺃﺟﻠﻪ ﺛﻼﺛﺔ‬
‫ﺃﺷﻬﺮ‪ .‬ﻓﺈﻥ ﻛﻔﺮ‪ ،‬ﻭﺇﻻ ﺃﻟﺰﻣﻪ ﻃﻼﻗﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬

‫)‪(٥٢٥‬‬
 ‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﺘﻤﻜﻨﺎ ﻣﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﻠﺰﻡ ﺍﻟﻄﻼﻕ‪ .‬ﻓﺈﻥ ﻃﻠﻖ ﺍﻟﻤﻈﺎﻫﺮ‬
‫ﺍﻣﺮﺃﺗﻪ ﻗﺒﻞ ﺃﻥ ﻳﻜﻔﺮ‪ ،‬ﺳﻘﻄﺖ ﻋﻨﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻓﺈﻥ ﺭﺍﺟﻌﻬﺎ ﻗﺒﻞ ﺃﻥ‬
‫ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻭﻃﺆﻫﺎ ﺣﺘﻰ ﻳﻜﻔﺮ‪ .‬ﻓﺈﻥ ﺧﺮﺟﺖ ﻣﻦ‬
‫ﺍﻟﻌﺪﺓ‪ ،‬ﺛﻢ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻋﻘﺪﺍ ﻣﺴﺘﺄﻧﻔﺎ‪ ،‬ﻟﻢ ﺗﻜﻦ ﻋﻠﻴﻬﺎ ﻛﻔﺎﺭﺓ‪،‬‬
‫ﻭﺟﺎﺯ ﻟﻪ ﻭﻃﺆﻫﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﻇﺎﻫﺮ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻣﺮﺃﺗﻪ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺑﻌﺪﺩ ﻛﻞ ﻣﺮﺓ ﻛﻔﺎﺭﺓ‪ .‬ﻓﺈﻥ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﻟﻜﺜﺮﺗﻪ‪ ،‬ﻓﺮﻕ ﺍﻟﺤﺎﻛﻢ‬
‫ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻣﺮﺃﺗﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻇﺎﻫﺮ ﺍﻟﺮﺟﻞ ﻣﻦ ﻧﺴﺎﺀ ﻟﻪ ﺟﻤﺎﻋﺔ‬
‫ﺑﻜﻼﻡ ﻭﺍﺣﺪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻋﻦ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ‬
‫ﻟﻪ ﻭﻁﺀ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﻠﻒ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻈﻬﺎﺭ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺣﻜﻤﻪ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ‬
‫ﺍﻟﺮﺟﻞ‪ :‬ﺃﻧﺖ ﻋﻠﻲ ﻛﻴﺪ ﺃﻣﻲ ﺃﻭ ﻛﺮﺟﻠﻬﺎ ﺃﻭ ﺷﻌﺮﻫﺎ ﺃﻭ ﺷﺊ ﻣﻦ‬
‫ﺃﻋﻀﺎﺋﻬﺎ‪ ،‬ﻭﻗﺼﺪ ﺑﺬﻟﻚ ﺍﻟﻈﻬﺎﺭ‪ ،‬ﻟﺰﻣﻪ ﺣﻜﻤﻪ‪ .‬ﻭﻻ ﻳﻘﻊ ﻇﻬﺎﺭ ﻋﻠﻰ‬
‫ﺍﻻﻛﺮﺍﻩ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺍﻻﺟﺒﺎﺭ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﻻ ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﻜﺮ‪،‬‬
‫ﻭﻻ ﻓﻲ ﺇﺿﺮﺍﺭ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻜﻔﺮ ﺑﻌﺪﺩ ﻛﻞ ﻣﺮﺓ ﻳﻮﺍﻗﻌﻬﺎ ﻛﻔﺎﺭﺓ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻟﻢ ﻳﻜﻔﺮ ﻗﺒﻞ ﺍﻟﻤﻮﺍﻗﻌﺔ‪ .‬ﻭﺍﻟﻈﻬﺎﺭ ﻻ ﻳﻘﻊ ﺇﻻ ﻋﻠﻰ ﺍﻟﻤﺪﺧﻮﻝ ﺑﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻮﻡ ﻓﻲ ﻛﻔﺎﺭﺓ ﻇﻬﺎﺭ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﻮﻡ‬
‫ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ .‬ﻓﺈﻥ ﺻﺎﻡ ﺷﻬﺮﺍ‪ ،‬ﻭﺻﺎﻡ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﻧﻲ ﺷﻴﺌﺎ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻔﺮﻕ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻢ ﻣﻦ ﺍﻟﺜﺎﻧﻲ ﺷﻴﺌﺎ‪،‬‬

‫)‪(٥٢٦‬‬
 ‫ﻭﺃﻓﻄﺮ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﺳﺘﻴﻨﺎﻑ ﺍﻟﺼﻴﺎﻡ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻓﻄﺮ ﻗﺒﻞ ﺃﻥ ﻳﺼﻮﻡ ﺷﻬﺮﺍ ﻟﻤﺮﺽ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺩﺧﻞ ﻓﻲ ﺍﻟﺼﻮﻡ‪ ،‬ﺛﻢ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺮﻗﺒﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺼﻮﻡ‬
‫ﻭﺇﺗﻤﺎﻣﻪ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺼﻮﻡ‪ .‬ﻭﻳﻌﺘﻖ ﺍﻟﺮﻗﺒﺔ‪ .‬ﻭﻣﺘﻰ‬
‫ﻋﺠﺰ ﻋﻦ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ ،‬ﺻﺎﻡ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ‪ .‬ﻓﺈﻥ ﻋﺠﺰ‬
‫ﻋﻦ ﺫﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺃﻧﻬﺎ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﻭﻃﺆﻫﺎ‬
‫ﺇﻟﻰ ﺃﻥ ﻳﻜﻔﺮ‪.‬‬
‫ﻭﺍﻻﻃﻌﺎﻡ ﻳﻜﻮﻥ ﻟﻜﻞ ﺭﺟﻞ ﻧﺼﻒ ﺻﺎﻉ‪ ،‬ﻭﻫﻮ ﻣﺪﺍﻥ‪ ،‬ﺃﺭﺑﻌﺔ‬
‫ﺃﺭﻃﺎﻝ ﻭﻧﺼﻒ ﺑﺎﻟﻌﺮﺍﻗﻲ‪.‬‬
‫ﻭﺍﻟﻈﻬﺎﺭ ﻳﻘﻊ ﺑﺎﻟﺤﺮﺓ ﻭﺍﻷﻣﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﺯﻭﺟﺔ ﺃﻭ‬
‫ﻣﻮﻃﻮﺀﺓ ﺑﻤﻠﻚ ﻳﻤﻴﻦ‪ ،‬ﻓﻲ ﺃﻧﻪ ﻣﺘﻰ ﻇﺎﻫﺮ ﻣﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻭﻃﺆﻫﺎ‪،‬‬
‫ﺇﻻ ﺑﻌﺪ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻇﺎﻫﺮ ﻣﻦ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻛﺎﻥ ﻇﻬﺎﺭﻩ ﻭﺍﻗﻌﺎ‪،‬‬
‫ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺓ ﺇﻻ ﺍﻟﺼﻮﻡ‪ .‬ﻭﺍﻟﺼﻮﻡ ﻋﻠﻴﻪ ﺷﻬﺮ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻻ ﺃﻛﺜﺮ ﻣﻨﻪ‬
‫ﻭﺃﻣﺎ ﺍﻻﻳﻼﺀ ﻓﻬﻮ ﺃﻥ ﻳﺤﻠﻒ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻻ ﻳﺠﺎﻣﻊ ﺯﻭﺟﺘﻪ‪،‬‬
‫ﺛﻢ ﺃﻗﺎﻡ ﻋﻠﻰ ﻳﻤﻴﻨﻪ‪ .‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ‬
‫ﺷﺎﺀﺕ ﺻﺒﺮﺕ ﻋﻠﻴﻪ ﺃﺑﺪﺍ‪ ،‬ﻭﺇﻥ ﺷﺎﺀﺕ ﺧﺎﺻﻤﺘﻪ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ‪.‬‬
‫ﻓﺈﻥ ﺍﺳﺘﻌﺪﺕ ﻋﻠﻴﻪ‪ ،‬ﺃﻧﻈﺮﻩ ﺍﻟﺤﺎﻛﻢ ﺑﻌﺪ ﺭﻓﻌﻬﺎ ﺇﻟﻴﻪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪،‬‬
‫ﻟﻴﺮﺍﺟﻊ ﻧﻔﺴﻪ ﻭﻳﺮﺗﺄﻱ ﻓﻲ ﺃﻣﺮﻩ‪ .‬ﻓﺈﻥ ﻛﻔﺮ ﻋﻦ ﻳﻤﻴﻨﻪ‪ ،‬ﻭﺭﺍﺟﻊ‬
‫ﺯﻭﺟﺘﻪ‪ ،‬ﻓﻼ ﺣﻖ ﻟﻬﺎ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﺃﻗﺎﻡ ﻋﻠﻰ ﻋﻀﻠﻬﺎ ﻭﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ‬

‫)‪(٥٢٧‬‬
 ‫ﻭﻃﻴﻬﺎ‪ ،‬ﺧﻴﺮﻩ ﺍﻟﺤﺎﻛﻢ ﺑﻴﻦ ﺃﻥ ﻳﻜﻔﺮ ﻭﻳﻌﻮﺩ ﺇﻟﻰ ﺯﻭﺟﺘﻪ ﺃﻭ ﻳﻄﻠﻖ‪.‬‬
‫ﻓﺈﻥ ﺃﺑﻰ ﺍﻟﺮﺟﻮﻉ ﻭﺍﻟﻄﻼﻕ ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺃﻗﺎﻡ ﻋﻠﻰ ﺍﻻﺿﺮﺍﺭ ﺑﻬﺎ‪ ،‬ﺣﺒﺴﻪ‬
‫ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺣﻈﻴﺮﺓ ﻣﻦ ﻗﺼﺐ ﻭﺿﻴﻖ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﻄﻌﻢ ﻭﺍﻟﻤﺸﺮﺏ‬
‫ﺣﺘﻰ ﻳﻔﺊ ﺇﻟﻰ ﺃﻣﺮ ﺍﻟﻠﻪ‪ ،‬ﻭﻳﺮﺟﻊ ﺇﻟﻰ ﺯﻭﺟﺘﻪ ﺃﻭ ﻳﻄﻠﻘﻬﺎ‪ .‬ﻓﺈﻥ ﻃﻠﻘﻬﺎ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ ﻣﻦ ﻳﻮﻡ ﻃﻠﻘﻬﺎ‪ ،‬ﻭﻫﻮ ﺃﻣﻠﻚ ﺑﺮﺟﻌﺘﻬﺎ ﻣﺎ ﻟﻢ‬
‫ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ‪ .‬ﻓﺈﻥ ﺧﺮﺟﺖ ﻣﻦ ﻋﺪﺗﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻬﺎ ﺭﺟﻌﺔ‪.‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺍﻻﻳﻼﺀ ﺇﻻ ﺑﺄﺳﻤﺎﺀ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻣﺘﻰ ﺁﻟﻰ ﺑﻐﻴﺮ ﺍﺳﻢ‬
‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﺣﻠﻒ ﺑﺎﻟﻄﻼﻕ ﺃﻭ ﺍﻟﻌﺘﺎﻕ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ :‬ﺃﻻ ﻳﻄﺄ‬
‫ﺯﻭﺟﺘﻪ‪ ،‬ﻓﻠﻴﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻭﻟﻴﻄﺄﻫﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‪ .‬ﻭﻣﺘﻰ ﺁﻟﻰ‬
‫ﺃﻻ ﻳﻘﺮﺏ ﺯﻭﺟﺘﻪ ﻭﻫﻲ ﻣﺮﺿﻌﺔ‪ ،‬ﺧﻮﻓﺎ ﻣﻦ ﺣﻤﻠﻬﺎ‪ ،‬ﻓﻴﻀﺮ ﺫﻟﻚ‬
‫ﺑﺎﻟﻮﻟﺪ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﺤﺎﻛﻢ ﺣﻜﻢ ﺍﻻﻳﻼﺀ‪ ،‬ﻷﻧﻪ ﺣﻠﻒ ﻓﻲ ﺻﻼﺡ‪.‬‬
‫ﻭﻻ ﻳﻘﻊ ﺍﻻﻳﻼﺀ ﺇﻻ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﺁﻟﻰ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺗﺄﺛﻴﺮ‪ .‬ﻭﺍﻟﻤﺘﻤﺘﻊ ﺑﻬﺎ‪ ،‬ﻻ ﻳﻘﻊ ﺑﻬﺎ ﺇﻳﻼﺀ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ‬
‫ﺍﺩﻋﺖ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻧﻪ ﻻ ﻳﻘﺮﺑﻬﺎ‪ ،‬ﻭﺯﻋﻢ ﺍﻟﺮﺟﻞ ﺃﻧﻪ ﻳﻘﺮﺑﻬﺎ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻴﻤﻴﻦ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ‪ ،‬ﻭﻳﺨﻠﻲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ‬
‫ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺨﻠﻊ ﻭﺍﻟﻤﺒﺎﺭﺍﺓ ﻭﺍﻟﻨﺸﻮﺯ ﻭﺍﻟﺸﻘﺎﻕ‬
‫ﺍﻟﺨﻠﻊ ﻭﺍﻟﻤﺒﺎﺭﺍﺓ ﻣﻤﺎ ﻳﺆﺛﺮﺍﻥ ﻓﻲ ﻛﻴﻔﻴﺔ ﺍﻟﻄﻼﻕ‪ .‬ﻭﻫﻮ ﺃﻥ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺘﻰ ﺣﺼﻞ ﻣﻊ ﺍﻟﻄﻼﻕ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺘﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ‪.‬‬

‫)‪(٥٢٨‬‬
 ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﺍﻟﺨﻠﻊ ﻳﻜﻮﻥ ﺇﻻ ﺑﺸﺊ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﺮﺃﺓ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﺍﻟﻤﺒﺎﺭﺍﺓ ﺗﻜﻮﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ ﻣﻌﺎ‪ ،‬ﻭﻻ ﻳﺨﺘﺺ ﺫﻟﻚ ﻭﺍﺣﺪﺍ‬
‫ﻣﻨﻬﻤﺎ ﺩﻭﻥ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﺍﻟﺨﻠﻊ ﺇﺫﺍ ﻗﺎﻟﺖ ﺍﻟﻤﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ‪ :‬ﺇﻧﻲ ﻻ ﺃﻃﻴﻊ ﻟﻚ‬
‫ﺃﻣﺮﺍ‪ ،‬ﻭﻻ ﺃﻗﻴﻢ ﻟﻚ ﺣﺪﺍ‪ ،‬ﻭﻻ ﺃﻏﺘﺴﻞ ﻟﻚ ﻣﻦ ﺟﻨﺎﺑﺔ‪ ،‬ﻭﻷﻭﻃﺌﻦ‬
‫ﻓﺮﺍﺷﻚ ﻣﻦ ﺗﻜﺮﻫﻪ ﺇﻥ ﻟﻢ ﺗﻄﻠﻘﻨﻲ‪ .‬ﻓﻤﺘﻰ ﺳﻤﻊ ﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪،‬‬
‫ﺃﻭ ﻋﻠﻢ ﻣﻦ ﺣﺎﻟﻬﺎ ﻋﺼﻴﺎﻧﻪ ﻓﻲ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻨﻄﻖ ﺑﻪ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺧﻠﻌﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺧﻠﻌﻬﺎ‪ ،‬ﺍﻗﺘﺮﺡ ﻋﻠﻴﻬﺎ ﺷﻴﺌﺎ ﻣﻌﻠﻮﻣﺎ ﺗﻌﻄﻴﻪ‪ ،‬ﺳﻮﺍﺀ‬
‫ﻛﺎﻥ ﺫﻟﻚ ﻣﺜﻞ ﺍﻟﻤﻬﺮ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﺎ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺃﻧﻘﺺ‪،‬‬
‫ﺣﺴﺐ ﻣﺎ ﻳﺨﺘﺎﺭﻩ‪ .‬ﺃﻱ ﺫﻟﻚ ﻓﻌﻞ‪ ،‬ﺟﺎﺯ‪ ،‬ﻭﺣﻞ ﻟﻪ ﻣﺎ ﻳﺄﺧﺬ ﻣﻨﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺗﻘﺮﺭ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺷﺊ ﻣﻌﻠﻮﻡ‪ ،‬ﻃﻠﻘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺗﻜﻮﻥ‬
‫ﺗﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ ﻻ ﻳﻤﻠﻚ ﻓﻴﻬﺎ ﺭﺟﻌﺘﻬﺎ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﺮﺟﻊ ﺍﻟﻤﺮﺃﺓ‬
‫ﻓﻴﻤﺎ ﺑﺬﻟﺘﻪ ﻣﻦ ﻣﺎﻟﻬﺎ‪ .‬ﻓﺈﻥ ﺭﺟﻌﺖ ﻓﻲ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﺍﻟﺮﺟﻮﻉ ﺃﻳﻀﺎ ﻓﻲ ﺑﻌﻀﻬﺎ ﻣﺎ ﻟﻢ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ ﻓﺈﻥ ﺧﺮﺟﺖ ﻣﻦ‬
‫ﺍﻟﻌﺪﺓ‪ ،‬ﺛﻢ ﺭﺟﻌﺖ ﻓﻲ ﺷﺊ ﻣﻤﺎ ﺑﺬﻟﺘﻪ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻜﻦ ﻟﻪ ﺃﻳﻀﺎ ﻋﻠﻴﻬﺎ ﺭﺟﻌﺔ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪،‬‬
‫ﺇﺫﺍ ﻟﻢ ﺗﺮﺟﻊ ﻫﻲ ﻓﻴﻤﺎ ﺑﺬﻟﺘﻪ ﺃﻭ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺋﻬﺎ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺑﻌﻘﺪ‬
‫ﻣﺴﺘﺄﻧﻒ ﻭﻣﻬﺮ ﺟﺪﻳﺪ‪.‬‬
‫ﻭﺍﻟﺨﻠﻊ ﻻ ﻳﻘﻊ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻤﺮﺃﺓ ﻃﺎﻫﺮﺍ ﻃﻬﺮﺍ ﻟﻢ ﻳﻘﺮﺑﻬﺎ‬

‫)‪(٥٢٩‬‬
 ‫ﻓﻴﻪ ﺑﺠﻤﺎﻉ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﻏﻴﺮ ﻣﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻏﺎﺋﺒﺎ ﻋﻨﻬﺎ‬
‫ﺯﻭﺟﻬﺎ ﺍﻟﻤﺪﺓ ﺍﻟﺘﻲ ﻗﺪﻣﻨﺎﻫﺎ‪ ،‬ﺃﻭ ﻟﻢ ﺗﻜﻦ ﻗﺪ ﺑﻠﻐﺖ ﻣﺒﻠﻎ ﺍﻟﻨﺴﺎﺀ‪،‬‬
‫ﺃﻭ ﺗﻜﻮﻥ ﻗﺪ ﺃﻳﺴﺖ ﻣﻦ ﺍﻟﻤﺤﻴﺾ‪ .‬ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﺑﻌﺪ‬
‫ﺍﻟﺨﻠﻊ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ‪ ،‬ﻟﻢ ﻳﻘﻊ ﺑﻴﻨﻬﻤﺎ ﺗﻮﺍﺭﺙ‪ ،‬ﻷﻧﻪ ﻗﺪ‬
‫ﺍﻧﻘﻄﻌﺖ ﺍﻟﻌﺼﻤﺔ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻤﺒﺎﺭﺍﺓ ﻓﻬﻲ ﺿﺮﺏ ﻣﻦ ﺍﻟﺨﻠﻊ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺗﻜﻮﻥ ﺍﻟﻜﺮﺍﻫﺔ‬
‫ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﺼﺎﺣﺒﻪ‪ .‬ﻓﻤﺘﻰ ﻋﺮﻓﺎ‬
‫ﺫﻟﻚ ﻣﻦ ﺣﺎﻟﻬﻤﺎ‪ ،‬ﺃﻭ ﻗﺎﻟﺖ ﺍﻟﻤﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ‪ :‬ﺃﻧﺎ ﻛﺮﻫﺖ ﺍﻟﻤﻘﺎﻡ‬
‫ﻣﻌﻚ ﻭﺃﻧﺖ ﺃﻳﻀﺎ ﻗﺪ ﻛﺮﻫﺖ ﺍﻟﻤﻘﺎﻡ ﻣﻌﻲ ﻓﺒﺎﺭﺋﻨﻲ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ‬
‫ﺍﻟﺮﺟﻞ‪ :‬ﻣﺜﻞ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺗﻌﻄﻴﻨﻲ ﻛﻴﺖ ﻭﻛﻴﺖ‪ ،‬ﺃﻭ ﺗﺘﺮﻛﻲ ﻋﻠﻲ‬
‫ﺑﻌﺾ ﺍﻟﻤﻬﺮ‪ ،‬ﻭﻳﻘﺘﺮﺡ ﻋﻠﻴﻬﺎ ﺷﻴﺌﺎ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺩﻭﻥ‬
‫ﺍﻟﻤﻬﺮ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﺑﺬﻟﺖ ﻣﻦ ﻧﻔﺴﻬﺎ‬
‫ﺫﻟﻚ‪ ،‬ﻃﻠﻘﻬﺎ ﺣﻴﻨﺌﺬ ﺗﻄﻠﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻟﻠﺴﻨﺔ ﺑﺸﺮﺍﺋﻂ ﺍﻟﻄﻼﻕ‪،‬‬
‫ﻭﺗﻜﻮﻥ ﺍﻟﺘﻄﻠﻴﻘﺔ ﺑﺎﻳﻨﺔ ﻻ ﺭﺟﻌﺔ ﻟﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺮﺟﻊ ﻓﻲ ﺷﺊ‬
‫ﻣﻤﺎ ﻭﻫﺒﺘﻪ ﻟﻪ‪ .‬ﻓﺈﻥ ﺭﺟﻌﺖ ﻓﻲ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻳﻀﺎ ﺍﻟﺮﺟﻮﻉ‬
‫ﻓﻲ ﺑﻌﻀﻬﺎ ﻣﺎ ﻟﻢ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ‪ .‬ﻓﺈﻥ ﺧﺮﺟﺖ ﻣﻦ ﻋﺪﺗﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻷﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺳﺒﻴﻞ‪ ،‬ﺇﻻ ﺑﻌﻘﺪ ﻣﺴﺘﺄﻧﻒ ﻭﻣﻬﺮ ﺟﺪﻳﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻨﺸﻮﺯ ﻓﻬﻮ ﺃﻥ ﻳﻜﺮﻩ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺗﺮﻳﺪ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻘﺎﻡ‬
‫ﻣﻌﻪ‪ ،‬ﻭﺗﻜﺮﻩ ﻣﻔﺎﺭﻗﺘﻪ‪ ،‬ﻭﻳﺮﻳﺪ ﺍﻟﺮﺟﻞ ﻃﻼﻗﻬﺎ‪ ،‬ﻓﺘﻘﻮﻝ ﻟﻪ‪ :‬ﻻ‬
‫ﺗﻔﻌﻞ‪ ،‬ﺇﻧﻲ ﺃﻛﺮﻩ ﺃﻥ ﺗﺸﻤﺖ ﺑﻲ‪ ،‬ﻭﻟﻜﻦ ﺃﻧﻈﺮ ﻟﻴﻠﺘﻲ‪ ،‬ﻓﺎﺻﻨﻊ‬

‫)‪(٥٣٠‬‬
 ‫ﻓﻴﻬﺎ ﻣﺎ ﺷﺌﺖ‪ ،‬ﻭﻣﻜﺎﻥ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﻧﻔﻘﺔ ﻭﻏﻴﺮﻫﺎ ﻓﻬﻮ ﻟﻚ‪،‬‬
‫ﻭﺃﻋﻄﻴﻚ ﺃﻳﻀﺎ ﻣﻦ ﻣﺎﻟﻲ ﺷﻴﺌﺎ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﻭﺩﻋﻨﻲ ﻋﻠﻰ ﺣﺎﻟﺘﻲ‪ ،‬ﻓﻼ ﺟﻨﺎﺡ‬
‫ﻋﻠﻴﻬﻤﺎ ﺃﻥ ﻳﺼﺎﻟﺤﺎ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺼﻠﺢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺸﻘﺎﻕ ﻓﻬﻮ ﺃﻧﻪ ﺇﺫﺍ ﻛﺮﻩ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺰﻭﺟﻴﻦ ﺍﻵﺧﺮ‪،‬‬
‫ﻭﻭﻗﻊ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺨﺼﻮﻣﺔ‪ ،‬ﻭﻻ ﻳﺼﻄﻠﺤﺎﻥ ﻻ ﻋﻠﻰ ﺍﻟﻤﻘﺎﻡ ﻭﻻ ﻋﻠﻰ‬
‫ﺍﻟﻄﻼﻕ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺒﻌﺚ ﺍﻟﺮﺟﻞ ﺣﻜﻤﺎ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻭﺗﺒﻌﺚ‬
‫ﺍﻟﻤﺮﺃﺓ ﺣﻜﻤﺎ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻳﺠﻌﻼ ﺍﻷﻣﺮ ﺇﻟﻴﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺎﻥ ﻣﻦ‬
‫ﺍﻟﺼﻼﺡ‪ .‬ﻓﺈﻥ ﺭﺃﻳﺎ ﻣﻦ ﺍﻟﺼﻼﺡ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺟﻤﻌﺎ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺴﺘﺄﺫﻧﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﻤﺎ ﻣﺨﺎﻟﻔﺘﻬﺎ‪ .‬ﻭﺇﻥ ﺭﺃﻳﺎ ﻣﻦ ﺍﻟﺼﻼﺡ ﺍﻟﺘﻔﺮﻳﻖ‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻟﻢ ﻳﻔﺮﻗﺎ ﺣﺘﻰ ﻳﺴﺘﺄﺫﻧﺎ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺘﺄﺫﻧﺎﻫﻤﺎ‪ ،‬ﻭﺭﺿﻴﺎ‬
‫ﺑﺎﻟﻄﻼﻕ‪ ،‬ﻓﺮﻗﺎ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﺇﻥ ﺭﺃﻯ ﺃﺣﺪ ﺍﻟﺤﻜﻤﻴﻦ ﺍﻟﺘﻔﺮﻳﻖ ﻭﺍﻵﺧﺮ‬
‫ﺍﻟﺠﻤﻊ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﺬﻟﻚ ﺣﻜﻢ ﺣﺘﻰ ﻳﺼﻄﻠﺤﺎ ﻋﻠﻰ ﺃﻣﺮ ﻭﺍﺣﺪ‪ :‬ﺇﻣﺎ‬
‫ﺟﻤﻊ ﺃﻭ ﺗﻔﺮﻳﻖ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻌﺪﺩ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﺇﺫﺍ ﻃﻠﻖ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﻣﻨﻪ‬
‫ﻋﺪﺓ‪ ،‬ﻭﺣﻠﺖ ﻟﻸﺯﻭﺍﺝ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻭﺇﻥ ﻗﺪ ﻛﺎﻥ ﻓﺮﺽ ﻟﻬﺎ ﺍﻟﻤﻬﺮ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﻧﺼﻒ ﻣﺎ ﻓﺮﺽ ﻟﻬﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺳﻤﻰ ﻟﻬﺎ ﻣﻬﺮﺍ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻤﺘﻌﻬﺎ ﻋﻠﻰ ﻗﺪﺭ ﺣﺎﻟﻪ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻮﺳﺮﺍ‪ ،‬ﺑﺠﺎﺭﻳﺔ ﺃﻭ ﺛﻮﺏ‬
‫ﺗﺒﻠﻎ ﻗﻴﻤﺘﻪ ﺧﻤﺴﺔ ﺩﻧﺎﻧﻴﺮ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻮﺳﻄﺎ‪ ،‬ﻓﺒﻤﺎ ﺑﻴﻦ‬

‫)‪(٥٣١‬‬
 ‫ﺍﻟﺜﻼﺛﺔ ﺩﻧﺎﻧﻴﺮ ﺇﻟﻰ ﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺴﺮﺍ‪ ،‬ﺑﺨﺎﺗﻢ ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻪ ﺃﻭ ﺩﻳﻨﺎﺭ ﻓﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻪ‪ .‬ﻭﺗﻌﺘﺒﺮ ﺍﻟﻤﺘﻌﺔ ﻋﻠﻰ ﻣﺎ ﺟﺮﺕ ﺑﻪ‬
‫ﻋﺎﺩﺓ ﺃﻣﺜﺎﻝ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻭﺃﻣﺜﺎﻝ ﺗﻠﻚ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﻤﺘﻌﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺛﻢ ﺃﺭﺍﺩ ﻃﻼﻗﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻟﻢ ﺗﺒﻠﻎ‬
‫ﺍﻟﻤﺤﻴﺾ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﻻ ﺗﺤﻴﺾ‪ ،‬ﻭﺣﺪ ﺫﻟﻚ ﻣﺎ ﺩﻭﻥ ﺍﻟﺘﺴﻊ ﺳﻨﻴﻦ‪،‬‬
‫ﻟﻴﻜﻦ ﻋﻠﻴﻬﺎ ﻣﻨﻪ ﻋﺪﺓ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻤﻬﺮ ﻛﺎﻣﻼ‪ ،‬ﺇﺫﺍ ﺳﻤﻰ ﻟﻬﺎ‬
‫ﺍﻟﻤﻬﺮ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺳﻤﻰ ﺍﻟﻤﻬﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺜﻞ ﻣﻬﺮ ﻧﺴﺎﺋﻬﺎ‪،‬‬
‫ﻭﻻ ﻳﺠﺎﻭﺯ ﺧﻤﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﺤﻴﺾ‪ ،‬ﻭﻣﺜﻠﻬﺎ‬
‫ﺗﺤﻴﺾ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺪ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ‪ .‬ﻓﺈﺫﺍ ﻣﻀﺖ‪ ،‬ﻓﻘﺪ‬
‫ﺑﺎﻧﺖ ﻣﻨﻪ‪ ،‬ﻭﻣﻠﻜﺖ ﻧﻔﺴﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﺗﺤﻴﺾ ﺣﻴﻀﺎ‬
‫ﻣﺴﺘﻘﻴﻤﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺪ ﺑﺜﻼﺛﺔ ﺃﻗﺮﺍﺀ‪ ،‬ﻭﻫﻲ ﺍﻷﻃﻬﺎﺭ‪ .‬ﻓﺈﺫﺍ‬
‫ﺭﺃﺕ ﺍﻟﺪﻡ ﻣﻦ ﺍﻟﺤﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﻘﺪ ﻣﻠﻜﺖ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ‬
‫ﻋﻠﻴﻬﺎ ﺳﺒﻴﻞ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﻄﻬﺮ ﻣﻦ‬
‫ﺣﻴﻀﻬﺎ ﻭﺗﻐﺘﺴﻞ‪ .‬ﻓﺈﻥ ﻋﻘﺪﺕ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻗﺒﻞ ﺍﻟﻐﺴﻞ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻘﺪ‬
‫ﻣﺎﺿﻴﺎ ﻏﻴﺮ ﺃﻧﻬﺎ ﺗﻜﻮﻥ ﺗﺎﺭﻛﺔ ﻓﻀﻼ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﻤﻜﻦ‬
‫ﺍﻟﺰﻭﺝ ﻣﻦ ﻧﻔﺴﻬﺎ ﺇﻻ ﺑﻌﺪ ﺍﻟﻐﺴﻞ‪ .‬ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﻗﺒﻞ‬
‫ﺃﻥ ﺗﻨﻘﻄﻊ ﺍﻟﻌﺼﻤﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺙ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻣﺴﺘﺮﺍﺑﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﺮﺍﻋﻲ ﺍﻟﺸﻬﻮﺭ ﻭﺍﻟﺤﻴﺾ‪.‬‬
‫ﻓﺈﻥ ﻣﺮﺕ ﺑﻬﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺑﻴﺾ ﻟﻢ ﺗﺮ ﻓﻴﻬﺎ ﺩﻣﺎ‪ ،‬ﻓﻘﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‬
‫ﺑﺎﻟﺸﻬﻮﺭ‪ .‬ﻭﺇﻥ ﻣﺮﺕ ﺑﻬﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺇﻻ ﻳﻮﻣﺎ‪ ،‬ﺛﻢ ﺭﺃﺕ ﺍﻟﺪﻡ‪،‬‬

‫)‪(٥٣٢‬‬
 ‫ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺪ ﺑﺎﻷﻗﺮﺍﺀ‪ .‬ﻓﺈﻥ ﺗﺄﺧﺮﺕ ﻋﻨﻬﺎ ﺍﻟﺤﻴﻀﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻓﻠﺘﺼﺒﺮ ﻣﻦ ﻳﻮﻡ ﻃﻠﻘﻬﺎ ﺇﻟﻰ ﺗﻤﺎﻡ ﺍﻟﺘﺴﻌﺔ ﺃﺷﻬﺮ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﺮ ﺩﻣﺎ‪،‬‬
‫ﻓﻠﺘﻌﺘﺪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ‪ .‬ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‪ .‬ﻭﺇﻥ ﺭﺃﺕ ﺍﻟﺪﻡ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﺘﺴﻌﺔ ﺃﺷﻬﺮ ﺛﺎﻧﻴﺎ‪ ،‬ﻭﺍﺣﺘﺒﺲ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻡ‬
‫ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻓﻠﺘﺼﺒﺮ ﺗﻤﺎﻡ ﺍﻟﺴﻨﺔ‪ ،‬ﺛﻢ ﺗﻌﺘﺪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ‬
‫ﺗﻤﺎﻡ ﺍﻟﺨﻤﺴﺔ ﻋﺸﺮ ﺷﻬﺮﺍ‪ ،‬ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‪ .‬ﻭﺃﻳﻬﻤﺎ ﻣﺎﺕ ﻣﺎ ﺑﻴﻨﻪ‬
‫ﻭﺑﻴﻦ ﺍﻟﺨﻤﺴﺔ ﻋﺸﺮ ﺷﻬﺮﺍ‪ ،‬ﻭﺭﺛﻪ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﺎﺿﺖ ﺍﻟﻤﺮﺃﺓ ﺣﻴﻀﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺛﻢ ﺍﺭﺗﻔﻊ ﺣﻴﻀﻬﺎ‪،‬‬
‫ﻭﻋﻠﻤﺖ ﺃﻧﻬﺎ ﻻ ﺗﺤﻴﺾ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﻠﺘﻌﺘﺪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺸﻬﺮﻳﻦ‪،‬‬
‫ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻤﻄﻠﻘﺔ ﻣﺴﺘﺤﺎﺿﺔ ﻭﺗﻌﺮﻑ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ‪،‬‬
‫ﻓﻠﺘﻌﺘﺪ ﺑﺎﻷﻗﺮﺍﺀ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻌﺮﻑ ﺃﻳﺎﻡ ﺣﻴﻀﻬﺎ‪ ،‬ﺍﻋﺘﺒﺮﺕ ﺻﻔﺔ‬
‫ﺍﻟﺪﻡ‪ ،‬ﻭﺍﻋﺘﺪﺕ ﺃﻳﻀﺎ ﺑﺎﻷﻗﺮﺍﺀ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻬﺎ ﺩﻡ ﺍﻟﺤﻴﺾ ﺑﺪﻡ‬
‫ﺍﻻﺳﺘﺤﺎﺿﺔ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺳﺒﻴﻞ ﺇﻟﻰ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺍﻋﺘﺒﺮﺕ‬
‫ﻋﺎﺩﺓ ﻧﺴﺎﺋﻬﺎ ﻓﻲ ﺍﻟﺤﻴﺾ‪ ،‬ﻓﺘﻌﺘﺪ ﻋﻠﻰ ﻋﺎﺩﺗﻬﻦ ﻓﻲ ﺍﻷﻗﺮﺍﺀ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﺗﻜﻦ ﻟﻬﺎ ﻧﺴﺎﺀ‪ ،‬ﺃﻭ ﻛﻦ ﻣﺨﺘﻠﻔﺎﺕ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﺍﻋﺘﺪﺕ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ‪،‬‬
‫ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻟﻬﺎ ﻋﺎﺩﺓ ﺑﺎﻟﺤﻴﺾ ﻓﻲ ﺣﺎﻝ ﺍﻻﺳﺘﻘﺎﻣﺔ‪،‬‬
‫ﺛﻢ ﺍﺿﻄﺮﺑﺖ ﺃﻳﺎﻣﻬﺎ‪ ،‬ﻓﺼﺎﺭﺕ ﻣﺜﻼ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﺗﺤﻴﺾ ﻛﻞ‬
‫ﺷﻬﺮ ﻻ ﺗﺤﻴﺾ ﺇﻻ ﻓﻲ ﺷﻬﺮﻳﻦ ﺃﻭ ﻓﻲ ﺛﻼﺛﺔ ﺃﻭ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﺘﻌﺘﺪ‬

‫)‪(٥٣٣‬‬
‫ﺑﺎﻷﻗﺮﺍﺀ ﻋﻠﻰ ﻣﺎ ﺟﺮﺕ ﺑﻪ ﻋﺎﺩﺗﻬﺎ ﻓﻲ ﺣﺎﻝ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻻ ﺗﺤﻴﺾ ﺇﻻ ﻓﻲ ﺛﻼﺙ ﺳﻨﻴﻦ ﺃﻭ ﺃﺭﺑﻊ ﺳﻨﻴﻦ‬
‫ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻋﺎﺩﺓ ﻟﻬﺎ‪ ،‬ﻓﻠﺘﻌﺘﺪ ﺑﺜﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻗﺪ‬
‫ﺑﺎﻧﺖ ﻣﻨﻪ‪ ،‬ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻃﻠﻘﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺎﻣﻼ‪ ،‬ﻓﻌﺪﺗﻬﺎ ﺃﻥ ﺗﻀﻊ ﺣﻤﻠﻬﺎ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﻄﻼﻕ ﺑﻼ ﻓﺼﻞ‪ ،‬ﻭﺣﻠﺖ ﻟﻸﺯﻭﺍﺝ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺎ‬
‫ﻭﺿﻌﺘﻪ ﺳﻘﻄﺎ ﺃﻭ ﻏﻴﺮ ﺳﻘﻂ‪ ،‬ﺗﺎﻣﺎ ﺃﻭ ﻏﻴﺮ ﺗﺎﻡ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺎﻣﻼ‬
‫ﺑﺎﺛﻨﻴﻦ ﻭﻭﺿﻌﺖ ﻭﺍﺣﺪﺍ‪ ،‬ﻓﻘﺪ ﻣﻠﻜﺖ ﻧﻔﺴﻬﺎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ‬
‫ﻟﻬﺎ ﺃﻥ ﺗﻌﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ‪ ،‬ﺇﻻ ﺑﻌﺪ ﻭﺿﻊ ﺟﻤﻴﻊ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺍﺭﺗﺎﺑﺖ ﺑﺎﻟﺤﻤﻞ ﺑﻌﺪ ﺃﻥ ﻃﻠﻘﻬﺎ‪ ،‬ﺃﻭ ﺍﺩﻋﺖ ﺫﻟﻚ‪ ،‬ﺻﺒﺮ‬
‫ﻋﻠﻴﻬﺎ ﺗﺴﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﺛﻢ ﺗﻌﺘﺪ ﺑﻌﺪ ﺫﻟﻚ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‪.‬‬
‫ﻓﺈﻥ ﺍﺩﻋﺖ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻫﺬﻩ ﺍﻟﻤﺪﺓ ﺣﻤﻼ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺩﻋﻮﺍﻫﺎ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﺑﺎﻃﻠﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻃﻠﻖ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﻓﻴﻪ ﺭﺟﻌﺘﻬﺎ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ‬
‫ﻟﻪ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻣﻦ ﺑﻴﺘﻪ‪ ،‬ﻭﻻ ﻟﻬﺎ ﺃﻥ ﺗﺨﺮﺝ ﺇﻻ ﺇﻥ ﺗﺄﺗﻲ ﺑﻔﺎﺣﺸﺔ‬
‫ﻣﺒﻴﻨﺔ‪ .‬ﻭﺍﻟﻔﺎﺣﺸﺔ ﺃﻥ ﺗﻔﻌﻞ ﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ﻓﺈﺫﺍ ﻓﻌﻠﺖ‬
‫ﺫﻟﻚ‪ ،‬ﺃﺧﺮﺟﺖ‪ ،‬ﻭﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺃﺩﻧﻰ ﻣﺎ ﻳﺠﻮﺯ‬
‫ﻟﻪ ﻣﻌﻪ ﺇﺧﺮﺍﺟﻬﺎ‪ :‬ﺃﻥ ﺗﺆﺫﻱ ﺃﻫﻞ ﺍﻟﺮﺟﻞ‪ .‬ﻓﺈﻧﻬﺎ ﻣﺘﻰ ﻓﻌﻠﺖ ﺫﻟﻚ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺇﺧﺮﺍﺟﻬﺎ‪ .‬ﻭﻣﺘﻰ ﺍﺿﻄﺮﺕ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﺃﻭ ﺃﺭﺍﺩﺕ‬

‫)‪(٥٣٤‬‬
 ‫ﻗﻀﺎﺀ ﺣﻖ‪ ،‬ﻓﻠﺘﺨﺮﺝ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻟﺘﺮﺟﻊ ﺇﻟﻰ ﺑﻴﺘﻬﺎ ﻗﺒﻞ‬
‫ﺍﻟﺼﺒﺢ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ ﺃﻥ ﺗﺨﺮﺝ ﻓﻴﻬﺎ‬
‫ﻏﻴﺮ ﺃﻥ ﻳﺄﺫﻥ ﻟﻬﺎ ﺯﻭﺟﻬﺎ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺤﺞ ﺗﻄﻮﻋﺎ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ‬
‫ﻟﻬﺎ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺄﺫﻥ ﻟﻬﺎ ﺍﻟﺰﻭﺝ‬
‫ﻓﻲ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻧﺖ ﺍﻟﺘﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ ﻻ ﻳﻤﻠﻚ ﻓﻴﻬﺎ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺇﺧﺮﺍﺟﻬﺎ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻻ ﺗﻠﺰﻣﻪ ﺃﻳﻀﺎ ﻧﻔﻘﺘﻬﺎ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺣﺎﻣﻼ‪ ،‬ﻓﺘﻠﺰﻣﻪ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﺣﺘﻰ ﺗﻀﻊ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻟﻢ‬
‫ﺗﻜﻦ ﺣﺎﻣﻼ‪ ،‬ﻟﺰﻣﺘﻪ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻣﺎ ﺩﺍﻡ ﻟﻪ ﻋﻠﻴﻬﺎ ﺭﺟﻌﺔ‪ .‬ﻓﺈﺫﺍ‬
‫ﺍﻧﻘﻄﻌﺖ ﺍﻟﻌﺼﻤﺔ‪ ،‬ﺳﻘﻄﺖ ﻋﻨﻪ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻃﻠﻘﻬﺎ ﻭﻫﻲ ﺁﻳﺴﺔ ﻣﻦ ﺍﻟﻤﺤﻴﺾ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺗﺤﻴﺾ‪ ،‬ﻛﺎﻥ‬
‫ﻋﺪﺗﻬﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺁﻳﺴﺔ ﻣﻦ ﺍﻟﻤﺤﻴﺾ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﻻ‬
‫ﺗﺤﻴﺾ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻬﺎ ﻣﻨﻪ ﻋﺪﺓ‪ ،‬ﻭﺑﺎﻧﺖ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﺣﻠﺖ‬
‫ﻟﻸﺯﻭﺍﺝ‪.‬‬
‫ﻭﺍﻟﺤﺮﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺤﺖ ﻣﻤﻠﻮﻙ‪ ،‬ﻓﻌﺪﺗﻬﺎ ﻣﺜﻞ ﻋﺪﺗﻬﺎ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺗﺤﺖ ﺣﺮ‪ ،‬ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻷﻣﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺤﺖ ﺣﺮ‪ ،‬ﻭﻃﻠﻘﻬﺎ‪ ،‬ﻓﻌﺪﺗﻬﺎ ﻗﺮﺀﺍﻥ ﺇﻥ‬
‫ﻛﺎﻧﺖ ﻣﻤﻦ ﺗﺤﻴﺾ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﻻ ﺗﺤﻴﺾ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﻧﺤﻴﺾ‪،‬‬
‫ﻓﻌﺪﺗﻬﺎ ﺧﻤﺴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﻳﻮﻣﺎ‪ .‬ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﻓﻴﻪ‬

‫)‪(٥٣٥‬‬
 ‫ﺍﻟﺮﺟﻌﺔ‪ ،‬ﺛﻢ ﺃﻋﺘﻘﺖ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺪ ﻋﺪﺓ ﺍﻟﺤﺮﺓ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﺍﻟﺘﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ‪ ،‬ﻓﻌﺪﺗﻬﺎ ﻋﺪﺓ ﺍﻷﻣﺔ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺍﻟﻤﺘﻤﺘﻊ ﺑﻬﺎ ﺇﺫﺍ ﺍﻧﻘﻀﻰ ﺃﺟﻠﻬﺎ‪ ،‬ﻓﻌﺪﺗﻬﺎ ﻗﺮﺀﺍﻥ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﻣﻤﻦ ﻻ ﺗﺤﻴﺾ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺗﺤﻴﺾ‪ ،‬ﻓﻌﺪﺗﻬﺎ ﺧﻤﺴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﻳﻮﻣﺎ‪.‬‬
‫ﻭﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺣﺮﺓ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺯﻭﺟﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺪﻭﺍﻡ ﺃﻭ ﻣﺘﻤﺘﻌﺎ‬
‫ﺑﻬﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺮﺟﻞ ﺃﻭ ﻟﻢ ﻳﺪﺧﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻣﺔ‪ ،‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﺃﻡ ﻭﻟﺪ ﻟﻤﻮﻻﻫﺎ‪ ،‬ﻓﻌﺪﺗﻬﺎ ﺃﻳﻀﺎ ﻣﺜﻞ ﻋﺪﺓ ﺍﻟﺤﺮﺓ‪ ،‬ﺃﺭﺑﻌﺔ‬
‫ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻠﻮﻛﺔ ﻟﻴﺴﺖ ﺃﻡ ﻭﻟﺪ‪ ،‬ﻓﻌﺪﺗﻬﺎ‬
‫ﺷﻬﺮﺍﻥ ﻭﺧﻤﺴﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﺍﻟﺮﺟﻞ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﻓﻴﻪ‬
‫ﺭﺟﻌﺘﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﺪﺗﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﻡ‬
‫ﻭﻟﺪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﺃﻡ ﻭﻟﺪ‪ ،‬ﻛﺎﻧﺖ ﻋﺪﺗﻬﺎ ﺷﻬﺮﻳﻦ ﻭﺧﻤﺴﺔ ﺃﻳﺎﻡ‬
‫ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ‪ ،‬ﻓﻌﺪﺗﻬﺎ ﻋﺪﺓ ﺍﻟﻤﻄﻠﻘﺔ‬
‫ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﺛﻢ ﻋﺘﻘﺖ‪ ،‬ﻛﺎﻥ ﻋﺪﺗﻬﺎ ﺃﺭﺑﻌﺔ‬
‫ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﻳﻄﺆﻫﺎ ﺑﻤﻠﻚ ﻳﻤﻴﻦ‬
‫ﻭﺃﻋﺘﻘﻬﺎ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪.‬‬
‫ﻓﺈﻥ ﺃﻋﺘﻘﻬﺎ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ‪ ،‬ﻛﺎﻥ ﻋﺪﺗﻬﺎ ﺛﻼﺛﺔ ﻗﺮﻭﺀ‪ ،‬ﺃﻭ ﺛﻼﺛﺔ‬
‫ﺃﺷﻬﺮ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬

‫)‪(٥٣٦‬‬
 ‫ﻭﺇﺫﺍ ﻃﻠﻖ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ ﺍﻟﺤﺮﺓ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻃﻼﻗﺎ‬
‫ﻳﻤﻠﻚ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻓﻌﺪﺗﻬﺎ ﺃﺑﻌﺪ ﺍﻷﺟﻠﻴﻦ‪ :‬ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ‬
‫ﺃﻳﺎﻡ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﺪﺗﻬﺎ ﻋﺪﺓ ﺍﻟﻤﻄﻠﻘﺔ‪.‬‬
‫ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﻋﻦ ﺯﻭﺟﺘﻪ ﻭﻫﻲ ﺣﺎﻣﻞ‪ ،‬ﻓﻌﺪﺗﻬﺎ ﺃﻳﻀﺎ ﺃﺑﻌﺪ‬
‫ﺍﻷﺟﻠﻴﻦ‪ .‬ﻓﺈﻥ ﻭﺿﻌﺖ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺴﺘﻮﻓﻲ ﺗﻤﺎﻡ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻣﻀﻰ ﺑﻬﺎ ﺍﻟﻤﺪﺓ ﺍﻟﻤﺬﻛﻮﺭﺓ‪،‬‬
‫ﻭﻟﻢ ﺗﻀﻊ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺪ ﺇﻟﻰ ﺃﻥ ﺗﻀﻊ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪.‬‬
‫ﻭﻻ ﻧﻔﻘﺔ ﻟﻠﺘﻲ ﻣﺎﺕ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻣﻦ ﺗﺮﻛﺔ ﺍﻟﺮﺟﻞ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ‬
‫ﺣﺎﻣﻼ ﺃﻧﻔﻖ ﻋﻠﻴﻬﺎ ﻣﻦ ﻧﺼﻴﺐ ﻭﻟﺪﻫﺎ ﺍﻟﺬﻱ ﻓﻲ ﺑﻄﻨﻬﺎ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻬﺎ‬
‫ﺃﻥ ﺗﺒﻴﺖ ﻓﻲ ﺍﻟﺪﺍﺭ ﺍﻟﺘﻲ ﻣﺎﺕ ﻓﻴﻬﺎ ﺯﻭﺟﻬﺎ ﺣﻴﺚ ﺷﺎﺀﺕ‪.‬‬
‫ﻭﻋﻠﻴﻬﺎ ﺍﻟﺤﺪﺍﺩ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺮﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺃﻣﺔ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ‬
‫ﺣﺪﺍﺩ‪.‬‬
‫ﻭﺍﻟﺤﺪﺍﺩ ﻫﻮ ﺗﺮﻙ ﺍﻟﺰﻳﻨﺔ ﻭﺃﻛﻞ ﻣﺎ ﻓﻴﻪ ﺍﻟﺮﺍﺋﺤﺔ ﺍﻟﻄﻴﺒﺔ ﻭﺷﻤﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﻏﺎﺋﺒﺎ‪ ،‬ﺛﻢ ﺟﺎﺀ ﻧﻌﻴﻪ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﺎ‬
‫ﺃﻥ ﺗﻌﺘﺪ ﻣﻦ ﻳﻮﻡ ﻳﺒﻠﻐﻬﺎ ﺍﻟﺨﺒﺮ‪ ،‬ﻷﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪﺍﺩ‪.‬‬
‫ﻭﺇﺫﺍ ﻃﻠﻘﻬﺎ‪ ،‬ﻭﻫﻮ ﻏﺎﺋﺐ‪ ،‬ﻓﻠﺘﻌﺘﺪ ﻣﻦ ﻳﻮﻡ ﻃﻠﻘﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﻋﺪﺗﻬﺎ ﺑﺎﻟﺸﻬﻮﺭ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺍﻧﻘﻀﻰ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻣﻦ‬
‫ﻳﻮﻡ ﻃﻠﻘﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ‬
‫ﺍﻧﻘﻀﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺴﺘﻮﻓﻲ ﺍﻟﻤﺪﺓ‪ ،‬ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‪.‬‬
‫ﻫﺬﺍ ﺇﺫﺍ ﻗﺎﻣﺖ ﺍﻟﺒﻴﻨﺔ ﻟﻬﺎ ﻋﻠﻰ ﺃﻧﻪ ﻃﻠﻘﻬﺎ ﻓﻲ ﻳﻮﻡ ﻣﻌﻠﻮﻡ‪ .‬ﻓﺈﻥ ﻟﻢ‬

‫)‪(٥٣٧‬‬
 ‫ﺗﻘﻢ ﻟﻬﺎ ﺑﻴﻨﺔ ﺑﺄﻛﺜﺮ ﻣﻦ ﺃﻧﻪ ﻃﻠﻘﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻌﺘﺪ ﻣﻦ ﻳﻮﻡ‬
‫ﻳﺒﻠﻐﻬﺎ‪.‬‬
‫ﻭﻋﺪﺓ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻣﺜﻞ ﻋﺪﺓ ﺍﻟﺤﺮﺓ ﺍﻟﻤﺴﻠﻤﺔ ﺇﺫﺍ ﻣﺎﺕ‬
‫ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ :‬ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﻏﺎﺏ ﺍﻟﺮﺟﻞ ﻋﻦ ﺯﻭﺟﺘﻪ ﻏﻴﺒﺔ ﻟﻢ ﻳﻌﺮﻑ ﻓﻴﻬﺎ ﺧﺒﺮﻩ‪،‬‬
‫ﻓﺎﻷﻣﺮ ﺇﻟﻴﻬﺎ ﻓﻲ ﺫﻟﻚ‪ :‬ﺇﻥ ﺻﺒﺮﺕ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺼﺒﺮ‪،‬‬
‫ﻭﺭﻓﻌﺖ ﺧﺒﺮﻫﺎ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺰﻡ ﻭﻟﻴﻪ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺃﻧﻔﻖ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺧﻴﺎﺭ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺼﺒﺮ ﺃﺑﺪﺍ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻟﻲ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﻓﻲ ﻳﺪﻩ ﻣﺎﻝ ﻟﻠﻐﺎﺋﺐ‬
‫ﻓﻌﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﺒﻌﺚ ﻣﻦ ﻳﺘﻌﺮﻑ ﺧﺒﺮﻩ ﻓﻲ ﺍﻵﻓﺎﻕ‪ ،‬ﻭﺗﺼﺒﺮ ﺃﺭﺑﻊ‬
‫ﺳﻨﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﻭﺟﺪ ﻟﻪ ﺧﺒﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺳﺒﻴﻞ ﺇﻟﻰ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ‬
‫ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﺮﻑ ﻟﻪ ﺧﺒﺮ ﺑﻌﺪ‬
‫ﺃﺭﺑﻊ ﺳﻨﻴﻦ‪ ،‬ﻣﻦ ﻳﻮﻡ ﺭﻓﻌﺖ ﺃﻣﺮﻫﺎ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﺍﻋﺘﺪﺕ ﻣﻦ ﺍﻟﺰﻭﺝ‬
‫ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﺛﻢ ﻟﺘﺘﺰﻭﺝ ﺇﻥ ﺷﺎﺀﺕ‪ .‬ﻓﺈﻥ ﺟﺎﺀ ﺯﻭﺟﻬﺎ‬
‫ﻛﺎﻥ ﺃﻣﻠﻚ ﺑﻬﺎ ﻣﺎ ﻟﻢ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﻗﺪ ﺧﺮﺟﺖ‪،‬‬
‫ﻏﻴﺮ ﺃﻧﻬﺎ ﻟﻢ ﺗﻜﻦ ﻗﺪ ﺗﺰﻭﺟﺖ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺗﺰﻭﺟﺖ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ‬
‫ﻋﺪﺗﻬﺎ‪ ،‬ﻓﻼ ﺳﺒﻴﻞ ﻟﻸﻭﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺯﻭﺟﺔ ﻟﻠﺜﺎﻧﻲ‪.‬‬

‫)‪(٥٣٨‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﻌﺘﻖ ﻭﺍﻟﺘﺪﺑﻴﺮ ﻭﺍﻟﻤﻜﺎﺗﺒﺔ‬
‫ﺑﺎﺏ ﻣﻦ ﻳﺼﺢ ﻣﻠﻜﻪ ﻭﻣﻦ ﻻ ﻳﺼﺢ ﻭﻣﻦ ﺇﺫﺍ ﻣﻠﻚ‬
‫ﺍﻧﻌﺘﻖ ﺇﻣﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ﺃﻭ ﻓﻴﻤﺎ ﺑﻌﺪﻩ ﻣﻦ ﻏﻴﺮ ﺃﻥ‬
‫ﻳﻌﺘﻘﻪ ﺻﺎﺣﺒﻪ‬
‫ﻛﻞ ﻣﻦ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﻟﻐﺎ‪ ،‬ﺃﻭ ﻗﺎﻣﺖ‬
‫ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻋﺒﻮﺩﻳﺘﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻠﻎ‪ ،‬ﺟﺎﺯ ﺗﻤﻠﻜﻪ‪ ،‬ﻭﺍﻟﺘﺼﺮﻑ‬
‫ﺑﺎﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﻬﺒﺔ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﺧﺎﻟﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ ﻳﺼﺢ‬
‫ﺍﺳﺘﺮﻗﺎﻗﻬﻢ‪ ،‬ﺛﻢ ﻫﻢ ﻳﻨﻘﺴﻤﻮﻥ ﻗﺴﻤﻴﻦ‪:‬‬
‫ﻗﺴﻢ ﻣﻨﻬﻢ ﺗﻘﺒﻞ ﻣﻨﻬﻢ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻭﻳﻘﺮﻭﻥ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻭﺃﺣﻜﺎﻣﻬﻢ‬
‫ﻭﻳﻌﻔﻮﻥ ﻣﻦ ﺍﻻﺳﺘﺮﻗﺎﻕ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪.‬‬
‫ﻭﺍﻟﻤﺠﻮﺱ ﺣﻜﻤﻬﻢ ﺣﻜﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻌﻮﺍ ﻣﻦ ﻗﺒﻮﻝ‬
‫ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻗﺘﻠﻮﺍ‪ ،‬ﻭﺳﺒﻲ ﺫﺭﺍﺭﻳﻬﻢ‪ ،‬ﻭﺍﺳﺘﺮﻗﻮﺍ‪.‬‬
‫ﻭﻣﻦ ﻋﺪﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﺇﻻ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻌﻮﺍ‬
‫ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻓﻴﻬﻢ ﺍﻟﻘﺘﻞ ﻭﺍﺳﺘﺮﻗﺎﻕ ﺍﻟﺬﺭﺍﺭﻱ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﺳﺘﺮﻗﺎﻕ ﺟﻤﻴﻊ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺇﻥ ﺳﺒﺎﻫﻢ ﺃﻫﻞ‬
‫ﺍﻟﻔﺴﻖ ﻭﺍﻟﻀﻼﻝ‪.‬‬

‫)‪(٥٣٩‬‬
 ‫ﻭﻛﺬﻟﻚ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﻣﻤﺎ ﻳﺴﺒﻲ ﺑﻌﺾ ﺍﻟﻜﻔﺎﺭ‬
‫ﻣﻦ ﺑﻌﺾ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻳﻀﺎ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﺑﻌﺾ ﺃﻭﻻﺩﻩ ﺃﻭ ﺯﻭﺟﺘﻪ‬
‫ﺃﻭ ﺃﺣﺪ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺣﻼﻻ ﻟﻪ‪ ،‬ﻭﻳﺴﻮﻍ ﻟﻪ ﺍﻟﺘﺼﺮﻑ‬
‫ﻓﻴﻪ ﺑﺎﻟﺒﻴﻊ ﻭﺍﻟﻬﺒﺔ ﻭﺍﻟﻮﻃﻲ ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻣﻤﺎ ﻳﺒﺎﻉ ﻓﻲ ﺃﺳﻮﺍﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻼ ﺑﺄﺱ‬
‫ﺑﺸﺮﺍﺋﻪ‪ .‬ﻓﺈﻥ ﺃﺩﻋﻰ ﺃﻧﻪ ﺣﺮ‪ ،‬ﻟﻢ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﺇﻻ ﺑﺒﻴﻨﺔ ﻋﺎﺩﻟﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﻣﻠﻚ ﺍﻹﻧﺴﺎﻥ ﺃﺣﺪ ﻭﺍﻟﺪﻳﻪ‪ ،‬ﺃﻭ ﻭﻟﺪﻩ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪،‬‬
‫ﺃﻭ ﺃﺧﺘﻪ ﺃﻭ ﻋﻤﺘﻪ ﺃﻭ ﺧﺎﻟﺘﻪ‪ ،‬ﺃﻭ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬
‫ﻣﻦ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻪ‪ ،‬ﺍﻧﻌﺘﻘﻮﺍ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﺜﺒﺖ ﻟﻬﻢ ﻣﻌﻪ ﺍﺳﺘﺮﻗﺎﻕ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻤﻠﻚ ﺃﺧﺎﻩ ﺃﻭ ﺍﺑﻦ ﺃﺧﻴﻪ ﺃﻭ ﺍﺑﻦ ﺃﺧﺘﻪ ﺃﻭ ﻋﻤﻪ ﺃﻭ‬
‫ﺧﺎﻟﻪ ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻪ ﺇﺫﺍ ﻣﻠﻚ ﻭﺍﺣﺪﺍ ﻣﻦ‬
‫ﺫﻭﻱ ﺃﺭﺣﺎﻣﻪ ﺃﻥ ﻳﻌﺘﻘﻬﻢ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺃﻧﻪ ﻻ‬
‫ﻳﺜﺒﺖ ﺍﺳﺘﺮﻗﺎﻗﻬﻢ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺜﺒﺖ ﺍﺳﺘﺮﻗﺎﻗﻬﻢ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﻫﻢ ﺍﻷﺑﻮﺍﻥ ﻭﺍﻟﻮﻟﺪ ﻭﺍﻷﺧﺖ ﻭﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻟﺔ‪ .‬ﻭﻣﻦ ﻋﺪﺍ‬
‫ﻫﺆﻻﺀ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﺎﺳﺘﺮﻗﺎﻗﻬﻢ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﻮﺟﻮﻩ‪.‬‬
‫ﻭﺍﻟﻤﻤﻠﻮﻙ ﺇﺫﺍ ﻋﻤﻲ ﺃﻭ ﺟﺬﻡ ﺃﻭ ﺃﻗﻌﺪ ﺃﻭ ﻧﻜﻞ ﺑﻪ ﺻﺎﺣﺒﻪ ﺃﻭ ﻣﺜﻞ‬
‫ﺑﻪ‪ ،‬ﺍﻧﻌﺘﻖ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﻟﺼﺎﺣﺒﻪ ﻋﻠﻴﻪ‪.‬‬

‫)‪(٥٤٠‬‬
 ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻤﻠﻮﻙ ﻣﺆﻣﻨﺎ‪ ،‬ﻭﺃﺗﻰ ﻋﻠﻴﻪ ﺑﻌﺪ ﻣﻠﻜﻪ ﺳﺒﻊ ﺳﻨﻴﻦ‪،‬‬
‫ﺍﺳﺘﺤﺐ ﻋﺘﻘﻪ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻤﻠﻚ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻌﺘﻖ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﺍﻟﻌﺘﻖ ﻓﻴﻪ ﻓﻀﻞ ﻛﺜﻴﺮ ﻭﺛﻮﺍﺏ ﺟﺰﻳﻞ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻋﺘﻖ ﺍﻟﻤﺆﻣﻦ‬
‫ﺍﻟﻤﺴﺘﺒﺼﺮ‪ ،‬ﻭﻳﻜﺮﻩ ﻋﺘﻖ ﺍﻟﻤﺨﺎﻟﻒ ﻟﻠﺤﻖ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﻌﺘﻖ ﺍﻟﻤﺴﺘﻀﻌﻒ‬
‫ﻭﻻ ﺗﺼﺢ ﺃﻥ ﻳﻌﺘﻖ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻻ ﻳﻤﻠﻜﻪ‪ .‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻛﻞ ﻋﺒﺪ‬
‫ﺃﻣﻠﻜﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ ﻓﻬﻮ ﺣﺮ‪ ،‬ﻻ ﻳﻘﻊ ﺑﻪ ﻋﺘﻖ‪ ،‬ﻭﺇﻥ ﻣﻠﻚ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‬
‫ﺇﻻ ﺃﻥ ﻳﺠﻌﻞ ﺫﻟﻚ ﻧﺬﺭﺍ ﻋﻠﻰ ﻧﻔﺴﻪ‪ .‬ﻭﻻ ﻋﺘﻖ ﺃﻳﻀﺎ ﺇﻻ ﻣﺎ ﺃﺭﻳﺪ ﺑﻪ‬
‫ﻭﺟﻪ ﺍﻟﻠﻪ‪ .‬ﻭﺇﺫﺍ ﺃﻋﺘﻖ ﺍﻟﺮﺟﻞ ﻭﻫﻮ ﺳﻜﺮﺍﻥ ﺃﻭ ﻣﻜﺮﻩ ﺃﻭ ﻳﻜﻮﻥ ﻣﻌﺘﻮﻫﺎ‪،‬‬
‫ﺫﺍﻫﺐ ﺍﻟﻌﻘﻞ ﺃﻭ ﻋﻠﻰ ﻏﻀﺐ ﺃﻭ ﻓﺴﺎﺩ ﺃﻭ ﻳﺤﻠﻒ ﺑﺎﻟﻌﺘﻖ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﻋﺘﻘﻪ‪ .‬ﻓﺈﻥ ﻗﺎﻝ‪ " :‬ﻋﺒﺪﻱ ﺣﺮ "‪ .‬ﻭﻟﻢ ﻳﻨﻮ ﺑﺬﻟﻚ ﺍﻟﻌﺘﻖ‪ ،‬ﻟﻢ ﻳﻘﻊ‬
‫ﺑﺬﻟﻚ ﻋﺘﻖ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﻳﻘﻊ ﺍﻟﻌﺘﻖ ﺇﻻ ﺃﻥ ﻳﻨﻄﻖ ﺑﻠﺴﺎﻧﻪ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺘﺐ ﺑﻴﺪﻩ‪،‬‬
‫ﻓﻼ ﻳﻘﻊ ﺑﺬﻟﻚ ﻋﺘﻖ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺘﻠﻔﻆ ﺑﺎﻟﻌﺘﻖ ﻟﻤﺮﺽ ﺃﻭ‬
‫ﺧﺮﺱ‪ ،‬ﻓﻜﺘﺐ ﺃﻭ ﺃﺷﺎﺭ ﺇﻟﻰ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﻋﻠﻢ ﻣﻦ ﻗﺼﺪﻩ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻌﺘﻖ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻻ ﻳﻌﺘﻖ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺃﻏﻨﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﻘﺪﺭ ﻋﻠﻰ‬
‫ﺍﻛﺘﺴﺎﺏ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ .‬ﻭﻣﺘﻰ ﺃﻋﺘﻖ ﺻﺒﻴﺎ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻌﺠﺰ ﻋﻦ‬
‫ﺍﻟﻨﻬﻮﺽ ﺑﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻓﺎﻷﻓﻀﻞ ﺃﻥ ﻳﺠﻌﻞ ﻟﻪ ﺷﻴﺌﺎ ﻳﻌﻴﻨﻪ ﺑﻪ‬

‫)‪(٥٤١‬‬
 ‫ﻋﻠﻰ ﻣﻌﻴﺸﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻔﺮﺽ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﺘﻖ ﻭﻟﺪ ﺍﻟﺰﻧﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﺑﻴﻦ ﺷﺮﻳﻜﻴﻦ‪ ،‬ﻭﺃﻋﺘﻖ ﺃﺣﺪﻫﻤﺎ ﻧﺼﻴﺒﻪ ﻣﻀﺎﺭﺓ‬
‫ﻟﺸﺮﻳﻜﻪ ﺍﻵﺧﺮ‪ ،‬ﺃﻟﺰﻡ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﺎ ﺑﻘﻲ‪ ،‬ﻭﻳﻌﺘﻘﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻣﻮﺳﺮﺍ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻮﺳﺮﺍ‪ ،‬ﻭﻻ ﻳﻤﻠﻚ ﻏﻴﺮ ﻣﺎ ﺃﻋﺘﻘﻪ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻌﺘﻖ ﺑﺎﻃﻼ‪ .‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻘﺼﺪ ﺑﺬﻟﻚ ﻣﻀﺎﺭﺗﻪ‪ ،‬ﺑﻞ ﻗﺼﺪ ﺑﻪ ﻭﺟﻪ‬
‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻟﻢ ﻳﻠﺰﻡ ﺷﺮﺍﺀ ﺍﻟﺒﺎﻗﻲ ﻭﻋﺘﻘﻪ‪ ،‬ﺑﻞ ﻳﺴﺘﺤﺐ ﻟﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ‬
‫ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﺍﺳﺘﺴﻌﻲ ﺍﻟﻌﺒﺪ ﻓﻲ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﻟﻢ ﻳﻜﻦ ﻟﺼﺎﺣﺒﻪ ﺍﻟﺬﻱ ﻳﻤﻠﻚ‬
‫ﻣﻨﻪ ﻣﺎ ﺑﻘﻲ ﺍﺳﺘﺨﺪﺍﻣﻪ‪ ،‬ﻭﻻ ﻟﻪ ﻋﻠﻴﻪ ﺿﺮﻳﺒﺔ‪ ،‬ﺑﻞ ﻟﻪ ﺃﻥ ﻳﺴﺘﺴﻌﻴﻪ‬
‫ﻓﻴﻤﺎ ﺑﻘﻲ ﻣﻦ ﺛﻤﻨﻪ‪ .‬ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺴﻌﻲ ﻓﻲ ﻓﻚ ﺭﻗﺒﺘﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻪ ﻣﻦ ﻧﻔﺴﻪ ﻗﺪﺭ ﻣﺎ ﺃﻋﺘﻖ‪ ،‬ﻭﻟﻤﻮﻻﻩ ﻗﺪﺭ ﻣﺎ ﺑﻘﻲ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻻﻧﺴﺎﻥ‬
‫ﻣﻤﻠﻮﻙ‪ ،‬ﻓﺄﻋﺘﻖ ﺑﻌﻀﻪ‪ :‬ﻧﺼﻔﻪ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺃﻗﻞ‪ ،‬ﺍﻧﻌﺘﻖ‬
‫ﺍﻟﻜﻞ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻪ ﺳﺒﻴﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻋﺘﻖ ﻣﻤﻠﻮﻛﻪ‪ ،‬ﻭﺷﺮﻁ ﻋﻠﻴﻪ ﺷﺮﻃﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺧﻼﻓﻪ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﻋﻠﻴﻪ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﺧﺎﻟﻔﻪ ﻓﻲ ﻓﻌﻞ ﻣﻦ‬
‫ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻛﺎﻥ ﺭﺩﺍ ﻓﻲ ﺍﻟﺮﻕ‪ ،‬ﻓﺨﺎﻟﻔﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺭﺩﻩ ﻓﻲ ﺍﻟﺮﻕ‪ .‬ﻓﺈﻥ‬
‫ﺷﺮﻁ ﻋﻠﻴﻪ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﺧﺎﻟﻔﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻪ ﺷﺊ ﻣﻌﻠﻮﻡ ﻣﻦ ﺫﻫﺐ ﺃﻭ‬
‫ﻓﻀﺔ‪ ،‬ﻓﺨﺎﻟﻔﻪ‪ ،‬ﻟﺰﻣﻪ ﻣﺎ ﺷﺮﻁ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﺷﺮﻁ ﻋﻠﻴﻪ ﺧﺪﻣﺘﻪ ﺳﻨﺔ‬
‫ﺃﻭ ﺳﻨﺘﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﺰﻣﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﺍﻟﻤﻌﺘﻖ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺧﺪﻣﺘﻪ ﻟﻮﺭﺛﺘﻪ‪ .‬ﻓﺈﻥ ﺃﺑﻖ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻟﻢ ﻳﻮﺟﺪ ﺇﻻ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻤﺪﺓ‬
‫ﺍﻟﺘﻲ ﺷﺮﻁ ﻋﻠﻴﻪ ﺍﻟﻤﻌﺘﻖ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻠﻮﺭﺛﺔ ﻋﻠﻴﻪ ﺳﺒﻴﻞ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ‬

‫)‪(٥٤٢‬‬
 ‫ﻣﻌﻪ ﻣﺎﻝ‪ ،‬ﻓﺄﻋﺘﻘﻪ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺑﺄﻥ ﻟﻪ ﻣﺎﻻ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ‬
‫ﻟﻠﻌﺒﺪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﺑﺄﻥ ﻟﻪ ﻣﺎﻻ‪ ،‬ﻛﺎﻥ ﻣﺎﻟﻪ ﻟﻪ ﺩﻭﻥ ﺍﻟﻌﺒﺪ‪.‬‬
‫ﻓﺈﻥ ﻋﻠﻢ ﺃﻥ ﻟﻪ ﻣﺎﻻ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺴﺘﺜﻨﻴﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﻻ‬
‫ﺃﻧﻪ ﻻ ﻳﺒﺪﺃ ﺑﺎﻟﺤﺮﻳﺔ ﺃﻭﻻ‪ ،‬ﺑﻞ ﻳﺒﺪﺃ ﻓﻴﻘﻮﻝ‪ :‬ﻟﻲ ﻣﺎﻟﻚ ﻭﺃﻧﺖ ﺣﺮ‬
‫ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﺣﺮ ﻭﻟﻲ ﻣﺎﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻰ ﺍﻟﻤﺎﻝ ﺳﺒﻴﻞ‪ .‬ﻭﺇﺫﺍ‬
‫ﺑﺎﻉ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻋﻠﻢ ﺃﻥ ﻟﻪ ﻣﺎﻻ‪ ،‬ﻛﺎﻥ ﻣﺎﻟﻪ ﻟﻤﻦ ﺍﺑﺘﺎﻋﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻋﺎﻟﻤﺎ ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻪ ﺩﻭﻥ ﺍﻟﻤﺒﺘﺎﻉ‪.‬‬
‫ﻭﺍﻟﻌﺒﺪ ﻭﺍﻟﻤﻤﻠﻮﻙ ﻻ ﻳﻤﻠﻚ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻣﺎ ﺩﺍﻡ ﺭﻗﺎ‪ .‬ﻓﺈﻥ‬
‫ﻣﻠﻜﻪ ﻣﻮﻻﻩ ﺷﻴﺌﺎ‪ ،‬ﻣﻠﻚ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺑﺠﻤﻴﻊ ﻣﺎ ﻳﺮﻳﺪﻩ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﺫﺍ ﻓﺮﺽ ﻋﻠﻴﻪ ﺿﺮﻳﺒﺔ ﻳﺆﺩﻳﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﻔﻀﻞ ﺑﻌﺪ ﺫﻟﻚ ﻳﻜﻮﻥ‬
‫ﻟﻪ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺃﺩﻯ ﺇﻟﻰ ﻣﻮﻻﻩ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻤﺎ‬
‫ﺑﻘﻲ ﻣﻦ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺻﻴﺐ ﺍﻟﻌﺒﺪ ﻓﻲ ﻧﻔﺴﻪ ﺑﻤﺎ ﻳﺴﺘﺤﻖ ﺑﻪ‬
‫ﺍﻷﺭﺵ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺣﻞ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺭﻗﺒﺔ ﺍﻟﻤﺎﻝ‬
‫ﻋﻠﻰ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ .‬ﻓﺈﻥ ﺗﺰﻭﺝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﺃﻭ ﺗﺴﺮﻯ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺟﺎﺋﺰﺍ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺷﺘﺮﻯ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻓﺄﻋﺘﻘﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﺘﻖ ﻣﺎﺿﻴﺎ‪،‬‬
‫ﺇﻻ ﺃﻧﻪ ﻳﻜﻮﻥ ﺳﺎﺋﺒﺔ ﻻ ﻳﻜﻮﻥ ﻭﻻﺅﻩ ﻟﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﻮﺍﻟﻰ ﺇﻟﻴﻪ‪،‬‬
‫ﻷﻧﻪ ﻋﺒﺪ ﻻ ﻳﻤﻠﻚ ﺟﺮﻳﺮﺓ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﺬﺭ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺘﻖ ﺃﻭﻝ ﻣﻤﻠﻮﻙ ﻳﻤﻠﻜﻪ‪ ،‬ﻓﻤﻠﻚ ﺟﻤﺎﻋﺔ‬
‫ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻗﺮﻉ ﺑﻴﻨﻬﻢ‪ .‬ﻓﻤﻦ ﺧﺮﺝ ﺍﺳﻤﻪ‪،‬‬
‫ﺃﻋﺘﻘﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻣﺨﻴﺮ ﻓﻲ ﻋﺘﻖ ﺃﻳﻬﻢ ﺷﺎﺀ‪ .‬ﻭﺍﻷﻭﻝ ﺃﺣﻮﻁ‪.‬‬

‫)‪(٥٤٣‬‬
 ‫ﻭﺇﺫﺍ ﺃﻋﺘﻖ ﺛﻼﺛﺔ ﻣﻦ ﻋﺒﻴﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪:‬‬
‫ﺃﻋﺘﻘﺖ ﻣﻤﺎﻟﻴﻜﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻟﻢ ﻳﻤﺾ ﺍﻟﻌﺘﻖ‪ ،‬ﺇﻻ ﻓﻴﻤﻦ ﻛﺎﻥ‬
‫ﺃﺟﺎﺯ ﻓﻴﻬﻢ ﺍﻟﻌﺘﻖ ﺃﻭﻻ‪ ،‬ﻭﺇﻥ ﺃﺟﺎﺑﻬﻢ ﺣﻴﺚ ﺳﺄﻟﻮﻩ ﺑﻠﻔﻆ ﺍﻟﻌﻤﻮﻡ‬
‫ﺑﻘﻮﻟﻪ‪ :‬ﻧﻌﻢ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﺟﺎﺭﻳﺔ‪ ،‬ﻓﻨﺬﺭ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﻭﻃﺌﻬﺎ‪،‬‬
‫ﻛﺎﻧﺖ ﻣﻌﺘﻘﺔ‪ ،‬ﻓﺈﻥ ﻭﻃﺌﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻣﻦ ﻣﻠﻜﻪ‪ ،‬ﺍﻧﻌﺘﻘﺖ‪،‬‬
‫ﻭﺇﻥ ﺃﺧﺮﺟﻬﺎ‪ ،‬ﺛﻢ ﺍﺷﺘﺮﺍﻫﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻭﻃﺌﻬﺎ‪ ،‬ﻟﻢ ﻳﻘﻊ ﺑﻬﺎ ﻋﺘﻖ‪.‬‬
‫ﻭﻻ ﻳﺼﺢ ﺑﻴﻊ ﺍﻟﻠﻘﻴﻂ ﻭﺷﺮﺍﺅﻩ ﺑﻞ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻷﺣﺮﺍﺭ‪ .‬ﻓﺈﻥ‬
‫ﺍﺧﺘﺎﺭ ﺃﻥ ﻳﻮﺍﻟﻲ ﺍﻟﺬﻱ ﺍﻟﺘﻘﻄﻪ‪ ،‬ﻭﺍﻻﻩ‪ .‬ﻭﺇﻥ ﺃﺣﺐ ﺃﻥ ﻳﻮﺍﻟﻲ ﻏﻴﺮﻩ‪،‬‬
‫ﻭﺍﻻﻩ‪ .‬ﻓﺈﻥ ﻃﻠﺐ ﺍﻟﺬﻱ ﺭﺑﺎﻩ ﻧﻔﻘﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﺳﺮﺍ‪ ،‬ﺭﺩ ﻋﻠﻴﻪ ﻣﺎ‬
‫ﺃﻧﻔﻘﻪ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻮﺳﺮﺍ‪ ،‬ﺻﺎﺭ ﻣﺎ ﺃﻧﻔﻘﻪ ﺻﺪﻗﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﺬﺭ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺘﻖ ﻣﻤﻠﻮﻛﺎ ﺑﻌﻴﻨﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﻌﺘﻖ‬
‫ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻮﻻ ﺍﻟﻨﺬﺭ ﻣﺎ ﻛﺎﻥ ﻳﺠﻮﺯ ﻟﻪ ﻋﺘﻘﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻳﻜﻮﻥ‬
‫ﻣﻜﺮﻭﻫﺎ ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﻛﺎﻓﺮﺍ ﺃﻭ ﻣﺨﺎﻟﻔﺎ ﻟﻪ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ‪ .‬ﻭﺇﺫﺍ ﺯﻭﺝ‬
‫ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺘﻪ ﻭﺷﺮﻁ ﺃﻥ ﺃﻭﻝ ﻣﺎ ﺗﻠﺪﻩ ﻳﻜﻮﻥ ﺣﺮﺍ ﻓﻮﻟﺪﺕ ﺗﻮﺃﻣﺎ‪،‬‬
‫ﻛﺎﻧﺎ ﺟﻤﻴﻌﺎ ﻣﻌﺘﻘﻴﻦ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻛﻞ ﻋﺒﺪ ﻟﻲ ﻗﺪﻳﻢ‪ ،‬ﻓﻬﻮ‬
‫ﺣﺮ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﻣﻤﺎﻟﻴﻜﻪ ﺃﺗﻰ ﻟﻪ ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻓﻬﻮ ﻗﺪﻳﻢ‪ ،‬ﻭﺻﺎﺭ‬
‫ﺣﺮﺍ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﻤﻠﻮﻙ ﻟﻐﻴﺮﻩ ﻣﺎﻻ ﻟﻴﺸﺘﺮﻳﻪ ﺑﻪ‬
‫ﻣﻦ ﻏﻴﺮ ﻋﻠﻢ ﻣﻮﻻﻩ‪ .‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺭﺟﻞ ﺟﺎﺭﻳﺔ‪ ،‬ﻭﻟﻢ ﻳﻨﻘﺪ ﺛﻤﻨﻬﺎ‪،‬‬
‫ﻓﺄﻋﺘﻘﻬﺎ‪ ،‬ﻭﺗﺰﻭﺟﻬﺎ‪ ،‬ﺛﻢ ﻣﺎﺕ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﺎ‪،‬‬

‫)‪(٥٤٤‬‬
‫ﻓﺈﻥ ﻋﺘﻘﻪ ﻭﻧﻜﺎﺣﻪ ﺑﺎﻃﻞ‪ ،‬ﻭﺗﺮﺩ ﻓﻲ ﺍﻟﺮﻕ ﻟﻤﻮﻻﻫﺎ ﺍﻷﻭﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ‬
‫ﻗﺪ ﺣﻤﻠﺖ‪ ،‬ﻛﺎﻥ ﺃﻭﻻﺩﻫﺎ ﺭﻗﺎ ﻛﻬﻴﺌﺘﻬﺎ‪ .‬ﻭﺇﻥ ﺧﻠﻒ ﻣﺎ ﻳﺤﻴﻂ‬
‫ﺑﺜﻤﻦ ﺭﻗﺒﺘﻬﺎ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻮﺭﺛﺔ ﺃﻥ ﻳﺆﺩﻭﺍ ﺛﻤﻨﻬﺎ ﻟﻤﻮﻻﻫﺎ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ‬
‫ﺍﻟﻌﺘﻖ ﻭﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﻷﺣﺪ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻋﺘﻖ ﺍﻟﺮﺟﻞ ﻣﻤﻠﻮﻛﻪ ﻋﻨﺪ ﻣﻮﺗﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺛﻤﻦ ﺍﻟﻌﺒﺪ ﺿﻌﻔﻲ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻀﻰ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﺍﺳﺘﺴﻌﻲ‬
‫ﺍﻟﻌﺒﺪ ﻓﻲ ﻗﻀﺎﺀ ﺩﻳﻦ ﻣﻮﻻﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺛﻤﻨﻪ ﺃﻗﻞ ﻣﻦ ﺿﻌﻔﻲ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﻌﺘﻖ ﺑﺎﻃﻼ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻋﺘﻖ ﺍﻟﺮﺟﻞ ﺛﻠﺚ ﻋﺒﻴﺪﻩ‪ ،‬ﻭﻟﻪ ﻋﺒﻴﺪ ﺟﻤﺎﻋﺔ‪ ،‬ﺍﺳﺘﺨﺮﺝ‬
‫ﻣﻨﻬﻢ ﺛﻠﺜﻬﻢ ﺑﺎﻟﻘﺮﻋﺔ‪ .‬ﻓﻤﻦ ﺧﺮﺝ ﺍﺳﻤﻪ‪ ،‬ﻛﺎﻥ ﻣﻌﺘﻘﺎ‪ .‬ﻭﺇﺫﺍ ﺧﻠﻒ‬
‫ﺍﻟﺮﺟﻞ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻭﺷﻬﺪ ﺑﻌﺾ ﺍﻟﻮﺭﺛﺔ‪ :‬ﺃﻧﻪ ﺃﻋﺘﻘﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺮﺿﻴﺎ‬
‫ﺟﺎﺋﺰ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻛﺎﻧﺎ ﺍﺛﻨﻴﻦ‪ ،‬ﻋﺘﻖ ﺍﻟﻤﻤﻠﻮﻙ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﺮﺿﻴﺎ‪،‬‬
‫ﻣﻀﻰ ﺍﻟﻌﺘﻖ ﻓﻲ ﺣﺼﺘﻪ‪ ،‬ﻭﺍﺳﺘﺴﻌﻲ ﺍﻟﻌﺒﺪ ﻓﻲ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﺇﺫﺍ ﺃﻭﺻﻰ‬
‫ﺍﻟﺮﺟﻞ ﺑﻌﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﻌﺘﻖ ﻧﺴﻤﺔ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪ .‬ﻭﺇﺫﺍ‬
‫ﺃﻋﺘﻖ ﺍﻟﺮﺟﻞ ﻣﻤﻠﻮﻙ ﺍﺑﻨﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﺘﻖ ﻣﺎﺿﻴﺎ‪ .‬ﻭﺇﺫﺍ ﺃﻋﺘﻖ ﺍﻟﺮﺟﻞ‬
‫ﺟﺎﺭﻳﺔ ﺣﺒﻠﻰ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﺻﺎﺭ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ ﺣﺮﺍ ﻛﻬﻴﺌﺘﻬﺎ‪ .‬ﻭﺇﻥ‬
‫ﺍﺳﺘﺜﻨﺎﻩ ﻣﻦ ﺍﻟﺤﺮﻳﺔ ﻟﻢ ﻳﺜﺒﺖ ﺭﻗﻪ ﻣﻊ ﻧﻔﻮﺫ ﺍﻟﺤﺮﻳﺔ ﻓﻲ ﺃﻣﻪ‪ .‬ﻭﻣﻦ‬
‫ﻧﺬﺭ ﺃﻥ ﻳﻌﺘﻖ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻌﺘﻖ ﺻﺒﻴﺎ ﻟﻢ ﻳﺒﻠﻎ ﺍﻟﺤﻠﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺳﻠﻢ ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ‪ ،‬ﻛﺎﻥ ﺣﻜﻢ ﺃﻭﻻﺩﻩ ﺣﻜﻤﻪ ﻓﻲ ﺇﺟﺰﺍﺀ‬
‫ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻬﻢ‪ .‬ﻓﺈﻥ ﺑﻠﻐﻮﺍ‪ ،‬ﻭﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﺸﺮﻙ‪ ،‬ﻟﻢ ﻳﻤﻜﻨﻮﺍ‬

‫)‪(٥٤٥‬‬
 ‫ﻣﻨﻪ‪ ،‬ﻭﻗﻬﺮﻭﺍ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻥ ﺃﺑﻮﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺮﺟﻞ ﻣﻤﻠﻮﻙ‪ ،‬ﻭﻫﻮ ﻳﺤﺴﻦ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻘﻮﻡ ﺑﻤﺎ ﻳﺤﺘﺎﺝ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻓﺎﺳﺘﺒﺎﻋﻪ ﺍﻟﻌﺒﺪ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺑﻴﻌﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﺨﻴﺮﺍ ﻓﻲ ﺫﻟﻚ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻮﻟﺪ ﻭﺑﻴﻦ ﺃﻣﻪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺒﺎﻋﺎ ﻣﻌﺎ‪،‬‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪ .‬ﻭﺇﺫﺍ ﺃﺑﻖ ﺍﻟﻤﻤﻠﻮﻙ‪ ،‬ﺟﺎﺯ ﻟﻤﻮﻻﻩ ﺃﻥ ﻳﻌﺘﻘﻪ ﻓﻲ‬
‫ﺍﻟﻜﻔﺎﺭﺓ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻴﻪ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻌﺮﻑ ﻣﻨﻪ ﻣﻮﺗﺎ‪ .‬ﻭﺇﺫﺍ ﺃﻋﺘﻖ ﺍﻟﻌﺒﺪ‪،‬‬
‫ﻭﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﺳﺘﺪﺍﻧﻪ ﺑﺄﻣﺮ ﻣﻮﻻﻩ‪ ،‬ﻟﺰﻡ ﺍﻟﻤﻮﻟﻰ ﻗﻀﺎﺅﻩ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻋﻦ ﻏﻴﺮ ﺇﺫﻧﻪ‪ ،‬ﻛﺎﻥ ﺛﺎﺑﺘﺎ ﻓﻲ ﺫﻣﺘﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺗﻰ ﻋﻠﻰ ﺍﻟﻐﻼﻡ ﻋﺸﺮ‬
‫ﺳﻨﻴﻦ‪ ،‬ﺟﺎﺯ ﻋﺘﻘﻪ ﻭﺻﺪﻗﺘﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻤﻌﺮﻭﻑ‪ .‬ﻭﺇﺫﺍ‬
‫ﺃﻋﺘﻖ ﺍﻟﺮﺟﻞ ﻋﺒﺪﻩ ﻋﻦ ﺩﺑﺮ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻟﻢ ﻳﺠﺰﺉ‬
‫ﺫﻟﻚ ﻋﻨﻪ‪.‬‬
‫ﺑﺎﺏ ﺃﻣﻬﺎﺕ ﺍﻷﻭﻻﺩ‬
‫ﺃﻡ ﺍﻟﻮﻟﺪ ﻫﻲ ﺍﻟﺘﻲ ﺗﻠﺪ ﻣﻦ ﻣﻮﻻﻫﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺎ ﻭﻟﺪﺗﻪ ﺗﺎﻣﺎ‬
‫ﺃﻭ ﻏﻴﺮ ﺗﺎﻡ‪ .‬ﻭﺇﻥ ﺃﺳﻘﻄﺖ ﻧﻄﻔﺔ‪ ،‬ﻓﻬﻲ ﺃﻳﻀﺎ ﻣﻦ ﺟﻤﻠﺔ ﺃﻣﻬﺎﺕ‬
‫ﺍﻷﻭﻻﺩ‪ ،‬ﻭﻳﺠﺮﻯ ﻋﻠﻴﻬﺎ ﺟﻤﻴﻊ ﺃﺣﻜﺎﻡ ﺍﻟﻤﻤﺎﻟﻴﻚ‪ .‬ﻻ ﻳﺨﺎﻟﻒ‬
‫ﺣﻜﻤﻬﺎ ﺣﻜﻤﻬﻦ ﻣﻦ ﺍﻟﻮﻃﻲ ﺑﺎﻟﻤﻠﻚ ﻭﺍﻟﻌﺘﻖ ﻭﺍﻟﺘﺰﻭﻳﺞ ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﺃﻳﻀﺎ ﺑﻴﻌﻬﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺸﺮﻭﻁ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ‬
‫ﺣﺎﻣﻼ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺑﻴﻌﻬﺎ ﺣﺘﻰ ﺗﻀﻊ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻭﻟﺪﺕ‪،‬‬
‫ﻭﻣﺎﺕ ﻭﻟﺪﻫﺎ‪ ،‬ﺟﺎﺯ ﺑﻴﻌﻬﺎ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻭﻟﺪﻫﺎ ﺣﻴﺎ‪،‬‬

‫)‪(٥٤٦‬‬
 ‫ﻟﻢ ﻳﺠﺰ ﺑﻴﻌﻬﺎ‪ ،‬ﺇﻻ ﻓﻲ ﺛﻤﻦ ﺭﻗﺒﺘﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺩﻳﻨﺎ ﻋﻠﻰ ﻣﻮﻻﻫﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﻣﻮﻻﻫﺎ‪ ،‬ﻭﻭﻟﺪﻫﺎ ﺣﻲ‪ ،‬ﺟﻌﻠﺖ ﻓﻲ ﻧﺼﻴﺐ ﻭﻟﺪﻫﺎ‬
‫ﻭﻗﺪ ﺍﻧﻌﺘﻘﺖ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﺎ‪ ،‬ﻛﺎﻥ ﻧﺼﻴﺐ ﻭﻟﺪﻫﺎ ﻣﻨﻬﺎ‬
‫ﺣﺮﺍ‪ ،‬ﻭﺍﺳﺘﺴﻌﻴﺖ ﻓﻲ ﺍﻟﺒﺎﻗﻲ ﻟﻤﻦ ﻋﺪﺍ ﻭﻟﺪﻫﺎ ﻣﻦ ﺍﻟﻮﺭﺛﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺨﻠﻒ‬
‫ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﺛﻤﻨﻬﺎ ﺩﻳﻨﺎ ﻋﻠﻰ ﻣﻮﻻﻫﺎ‪ ،‬ﻗﻮﻣﺖ ﻋﻠﻰ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﻳﺘﺮﻙ‬
‫ﺇﻟﻰ ﺃﻥ ﻳﺒﻠﻎ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ‪ ،‬ﺃﺟﺒﺮ ﻋﻠﻰ ﺛﻤﻨﻬﺎ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ‪،‬‬
‫ﺑﻴﻌﺖ ﻓﻲ ﺛﻤﻨﻬﺎ‪ ،‬ﻭﻗﻀﻲ ﺑﻪ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻮﻻﺀ‬
‫ﺍﻟﻮﻻﺀ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻓﻀﺮﺏ ﻣﻨﻪ ﺳﺒﺒﻪ ﺍﻟﻌﺘﺎﻕ‪ ،‬ﻭﺍﻵﺧﺮ ﺳﺒﺒﻪ‬
‫ﺗﻀﻤﻦ ﺍﻟﺠﺮﻳﺮﺓ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﺳﺒﺒﻪ ﺍﻟﻌﺘﻖ‪ ،‬ﻓﻬﻮ ﻛﻞ ﻣﻦ ﺃﻋﺘﻖ ﻣﻤﻠﻮﻛﺎ ﻟﻮﺟﻪ ﺍﻟﻠﻪ‬
‫ﺗﻄﻮﻋﺎ‪ ،‬ﻓﺈﻥ ﻭﻻﺀﻩ ﻭﺟﺮﻳﺮﺗﻪ ﻋﻠﻴﻪ ﺇﻻ ﺃﻥ ﻳﺘﺒﺮﺃ ﻣﻦ ﺟﺮﻳﺮﺗﻪ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﻟﻌﺘﻖ‪ ،‬ﻭﻳﺸﻬﺪ ﺷﺎﻫﺪﻳﻦ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻳﺠﻌﻠﻪ ﺳﺎﺋﺒﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ‬
‫ﻟﻪ ﻭﻻﺀﻩ ﺣﻴﻨﺌﺬ‪ .‬ﻭﻻ ﻋﻠﻴﻪ ﺿﻤﺎﻥ ﺟﺮﻳﺮﺗﻪ‪ .‬ﻭﻭﻻﺀ ﻭﻟﺪ ﺍﻟﻤﻌﺘﻖ ﺃﻳﻀﺎ‬
‫ﻭﺇﻥ ﻧﺰﻟﻮﺍ ﻟﻠﺬﻱ ﺃﻋﺘﻖ ﺃﺑﺎﻫﻢ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺃﺣﺮﺍﺭﺍ ﻓﻲ ﺍﻷﺻﻞ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﻮﺍ ﻣﻌﺘﻘﻴﻦ‪ ،‬ﻛﺎﻥ ﻭﻻﺀﻫﻢ ﻟﻤﻦ ﺃﻋﺘﻘﻬﻢ ﺩﻭﻥ ﻣﻦ ﺃﻋﺘﻖ ﺃﺑﺎﻫﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻤﻌﺘﻖ‪ ،‬ﻭﺭﺙ ﻭﻻﺀ ﻣﻮﺍﻟﻴﻪ ﺃﻭﻻﺩﻩ ﺍﻟﺬﻛﻮﺭ ﻣﻨﻬﻢ ﺩﻭﻥ‬
‫ﺍﻹﻧﺎﺙ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻟﺪ ﺫﻛﻮﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺑﻨﺎﺕ‪ ،‬ﻛﺎﻥ ﻭﻻﺀ‬
‫ﻣﻮﺍﻟﻴﻪ ﻟﻌﺼﺒﺘﻪ ﺩﻭﻥ ﻏﻴﺮﻫﻢ‪ ،‬ﻷﻧﻬﻢ ﺍﻟﺬﻳﻦ ﻳﻀﻤﻨﻮﻥ ﺟﺮﻳﺮﺗﻪ‪ .‬ﻭﺇﺫﺍ‬

‫)‪(٥٤٧‬‬
 ‫ﻛﺎﻥ ﺍﻟﻤﻌﺘﻖ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻟﻬﺎ ﻣﻮﺍﻝ‪ ،‬ﻭﻟﻬﺎ ﻭﻟﺪ ﺫﻛﻮﺭ ﻭﺇﻧﺎﺙ‪ ،‬ﻭﻟﻬﺎ‬
‫ﻋﺼﺒﺔ‪ ،‬ﻓﺈﺫﺍ ﻣﺎﺗﺖ‪ ،‬ﻛﺎﻥ ﻭﻻﺀ ﻣﻮﺍﻟﻴﻬﺎ ﻟﻌﺼﺒﺘﻬﺎ ﺩﻭﻥ ﺃﻭﻻﺩﻫﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﻌﺘﻖ ﺃﺥ ﻷﺑﻴﻪ ﻭﻷﻣﻪ ﺃﻭ ﻷﺑﻴﻪ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻪ ﺩﻭﻥ‬
‫ﺍﻟﻌﺼﺒﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻭﺍﻟﺪﺍﻥ‪ ،‬ﻓﻮﻻﺀ ﻣﻮﺍﻟﻴﻪ ﻟﻬﻤﺎ‪ ،‬ﺩﻭﻥ‬
‫ﺍﻟﻌﺼﺒﺔ‪ .‬ﻭﺇﻧﻤﺎ ﺗﺄﺧﺬ ﺍﻟﻌﺼﺒﺔ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻏﻴﺮﻫﻢ‪ ،‬ﺃﻭ‬
‫ﻳﻜﻮﻥ ﺍﻟﺬﻳﻦ ﺗﺮﻛﻬﻢ ﺍﻟﻤﻴﺖ ﺇﻧﺎﺛﺎ‪ .‬ﻭﻻ ﻳﺼﺢ ﺑﻴﻊ ﺍﻟﻮﻻﺀ ﻭﻻ ﻫﺒﺘﻪ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﻮﻻﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﺘﻀﻤﻦ‬
‫ﺍﻟﺠﺮﻳﺮﺓ‪ ،‬ﺇﺫﺍ ﺃﻋﺘﻖ ﺍﻟﺮﺟﻞ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻭﺗﺒﺮﺃ ﻣﻦ ﺿﻤﺎﻥ ﺟﺮﻳﺮﺗﻪ‪،‬‬
‫ﻛﺎﻥ ﺳﺎﺋﺒﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻧﻜﻞ ﺑﻪ‪ ،‬ﻓﺼﺎﺭ ﺣﺮﺍ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻛﺎﻥ‬
‫ﺃﻳﻀﺎ ﺳﺎﺋﺒﺔ ﻻ ﻭﻻﺀ ﻟﻪ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﻋﺘﻖ ﻧﺴﻤﺔ ﻭﺍﺟﺒﺔ ﻋﻠﻴﻪ‬
‫ﻓﻲ ﻛﻔﺎﺭﺓ ﻇﻬﺎﺭ ﺃﻭ ﻗﺘﻞ ﺃﻭ ﻳﻤﻴﻦ ﺃﻭ ﺇﻓﻄﺎﺭ ﻳﻮﻡ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‬
‫ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺍﻟﻤﻌﺘﻖ ﺳﺎﺋﺒﺔ‪ ،‬ﻻ ﻭﻻﺀ ﻟﻤﻦ ﺃﻋﺘﻘﻪ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻷﺣﺪ ﺑﺴﺒﺒﻪ‪.‬‬
‫ﻓﺈﻥ ﺗﻮﺍﻟﻰ ﻫﺬﺍ ﺍﻟﻤﻌﺘﻖ ﺇﻟﻴﻪ‪ ،‬ﻭﺿﻤﻦ ﺟﺮﻳﺮﺗﻪ‪ ،‬ﻛﺎﻥ ﻭﻻﺅﻩ ﻟﻪ‪.‬‬
‫ﻭﺇﻥ ﺗﻮﺍﻟﻰ ﺇﻟﻰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻛﺎﻥ ﻭﻻﺅﻩ ﻟﻪ‪ ،‬ﻭﺿﻤﺎﻥ ﺟﺮﻳﺮﺗﻪ‬
‫ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﻭﻟﻢ ﻳﺘﻮﺍﻝ ﺃﺣﺪﺍ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪ .‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻧﺴﺎﻥ ﻻ ﻭﺍﺭﺙ ﻟﻪ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻳﻀﻤﻦ ﺟﺮﻳﺮﺗﻪ‪ ،‬ﻓﺈﻥ ﺗﻮﺍﻟﻰ ﺇﻟﻰ‬
‫ﺍﻧﺴﺎﻥ ﻳﻀﻤﻦ ﺟﺮﻳﺮﺗﻪ‪ ،‬ﻛﺎﻥ ﻭﻻﺅﻩ ﻟﻪ‪ ،‬ﻭﺿﻤﺎﻥ ﺟﺮﻳﺮﺗﻪ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻛﺎﻥ ﻣﺎ ﻳﺘﺮﻛﻪ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬

‫)‪(٥٤٨‬‬
 ‫ﺑﺎﺏ ﺍﻟﻤﻜﺎﺗﺒﺔ‬
‫ﺍﻟﻜﺘﺎﺑﺔ ﻫﻮ ﺃﻥ ﻳﻜﺎﺗﺐ ﺍﻹﻧﺴﺎﻥ ﻋﺒﺪﻩ ﺃﻭ ﺃﻣﺘﻪ ﻋﻠﻰ ﻣﺎﻝ ﻣﻌﻠﻮﻡ‬
‫ﻳﺆﺩﻳﻪ ﺇﻟﻴﻪ ﻓﻲ ﻧﺠﻮﻡ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻜﺎﺗﺒﻪ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻋﻠﻢ ﺃﻥ ﻟﻪ ﻗﺪﺭﺓ ﻋﻠﻰ ﺃﺩﺍﺀ ﺛﻤﻨﻪ ﻭﻓﻚ ﺭﻗﺒﺘﻪ‪ ،‬ﺑﺄﻥ‬
‫ﻳﻜﻮﻥ ﺫﺍ ﺻﻨﺎﻋﺔ ﺃﻭ ﺣﺮﻓﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻃﻠﺐ ﺍﻟﻌﺒﺪ ﺍﻟﻜﺘﺎﺑﺔ‪،‬‬
‫ﺍﺳﺘﺤﺐ ﻟﻪ ﺃﻳﻀﺎ ﺃﻥ ﻳﻜﺎﺗﺒﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻣﻦ ﺣﺎﻟﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻭﻻ‬
‫ﻳﻤﺘﻨﻊ ﻣﻦ ﻣﻜﺎﺗﺒﺘﻪ ﺑﺴﺒﺐ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺣﺮﻓﺔ ﻭﻻ ﺻﻨﺎﻋﺔ‪ .‬ﻭﻣﺘﻰ‬
‫ﻛﺎﺗﺒﻪ‪ ،‬ﻓﻠﻴﻌﻨﻪ ﻋﻠﻰ ﻓﻚ ﺭﻗﺒﺘﻪ ﺑﺸﺊ ﻣﻦ ﻣﺎﻟﻪ ﻣﻦ ﺳﻬﻢ ﺍﻟﺮﻗﺎﺏ‪.‬‬
‫ﻭﻟﻼﻧﺴﺎﻥ ﺃﻥ ﻳﻜﺎﺗﺐ ﻣﻤﻠﻮﻛﻪ ﻋﻠﻰ ﺃﻱ ﺛﻤﻦ ﺷﺎﺀ ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪،‬‬
‫ﻏﻴﺮ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﺃﻻ ﻳﻐﻠﻮ ﺑﺜﻤﻨﻪ‪ ،‬ﻭﻻ ﻳﺘﺠﺎﻭﺯ ﺑﻪ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺛﻤﻦ ﻟﻪ‪.‬‬
‫ﻭﺍﻟﻤﻜﺎﺗﺒﺔ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻣﻄﻠﻖ ﻭﻣﺸﺮﻭﻁ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻣﺸﺮﻭﻃﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻘﻮﻝ ﻟﻌﺒﺪﻩ ﺣﺎﻝ ﺍﻟﻤﻜﺎﺗﺒﺔ‪:‬‬
‫ﻣﺘﻰ ﻋﺠﺰﺕ ﻋﻦ ﺃﺩﺍﺀ ﺛﻤﻨﻚ‪ ،‬ﻓﺄﻧﺖ ﺭﺩ ﻓﻲ ﺍﻟﺮﻕ‪ ،‬ﻭﻟﻲ ﺟﻤﻴﻊ‬
‫ﻣﺎ ﺃﺧﺬﺕ ﻣﻨﻚ‪ ،‬ﻓﻤﺘﻰ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺣﺪ ﺍﻟﻌﺠﺰ ﻫﻮ ﺃﻥ ﻳﺆﺧﺮ‬
‫ﻧﺠﻤﺎ ﺇﻟﻰ ﻧﺠﻢ‪ ،‬ﺃﻭ ﻳﻌﻠﻢ ﻣﻦ ﺣﺎﻟﻪ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻓﻚ ﺭﻗﺒﺘﻪ ﻭﺃﺩﺍﺀ‬
‫ﺛﻤﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﺭﻗﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﺩﻯ ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ ﻟﻤﻮﻻﻩ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻋﺠﺰﻩ ﺇﻧﻤﺎ ﻫﻮ ﻟﺘﺄﺧﻴﺮ ﻧﺠﻢ ﺇﻟﻰ ﻧﺠﻢ‪ ،‬ﻓﻴﺴﺘﺤﺐ ﻟﻤﻮﻻﻩ ﺃﻥ‬
‫ﻳﺼﺒﺮ ﻋﻠﻴﻪ‪ ،‬ﺣﺘﻰ ﻳﻮﻓﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻭﺭﺩﻩ ﻓﻲ ﺍﻟﺮﻕ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﺫﻟﻚ‪.‬‬

‫)‪(٥٤٩‬‬
 ‫ﻓﺈﻥ ﻣﺎﺕ ﻫﺬﺍ ﺍﻟﻤﻜﺎﺗﺐ‪ ،‬ﻭﺧﻠﻒ ﻣﺎﻻ ﻭﺃﻭﻻﺩﺍ‪ ،‬ﻛﺎﻥ ﻣﺎ ﺗﺮﻙ‬
‫ﻟﻤﻮﻻﻩ ﺩﻭﻥ ﻏﻴﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﺃﻭﻻﺩﻩ ﻣﻤﺎﻟﻴﻚ ﻟﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﺬﺍ ﺍﻟﻤﻜﺎﺗﺐ‬
‫ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻲ ﻧﻔﺴﻪ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻭﻻ ﺑﻬﺒﺔ ﺍﻟﻤﺎﻝ ﻭﻻ ﺑﺎﻟﻌﺘﻖ‪ ،‬ﻣﺎ ﺩﺍﻡ ﻗﺪ‬
‫ﺑﻘﻲ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻟﻪ ﺑﺎﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ‪،‬‬
‫ﺇﺫﺍ ﺃﺫﻥ ﻟﻪ ﺳﻴﺪﻩ‪ .‬ﻭﻣﺘﻰ ﺣﺼﻞ ﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻛﺎﻥ ﻣﻮﻻﻩ ﺿﺎﻣﻨﺎ ﻟﻪ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻣﺄﺫﻭﻧﺎ ﻟﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻷﻧﻪ ﻋﺒﺪﻩ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻫﻮ ﺃﻥ ﻳﻜﺎﺗﺒﻪ ﻋﻠﻰ ﺷﺊ ﻣﻌﻠﻮﻡ‬
‫ﻭﻧﺠﻮﻡ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻭﻻ ﻳﺸﺮﻁ ﻋﻠﻴﻪ‪ :‬ﺃﻧﻪ ﺇﻥ ﻋﺠﺰ‪ ،‬ﻓﻬﻮ ﺭﺩ ﻓﻲ‬
‫ﺍﻟﺮﻕ‪ .‬ﻓﻤﺘﻰ ﺃﺩﻯ ﺷﻴﺌﺎ ﻣﻦ ﻣﻜﺎﺗﺒﺘﻪ‪ ،‬ﺍﻧﻌﺘﻖ ﻣﻨﻪ ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﻟﻤﻮﻻﻩ ﻋﻠﻴﻪ ﺳﺒﻴﻞ‪.‬‬
‫ﻓﺈﻥ ﻣﺎﺕ ﺍﻟﻤﻜﺎﺗﺐ‪ ،‬ﻓﺘﺮﻙ ﻣﺎﻻ‪ ،‬ﻭﺗﺮﻙ ﺃﻭﻻﺩﺍ‪ ،‬ﻭﺭﺛﻪ ﻣﻮﻻﻩ‬
‫ﺑﻘﺪﺭ ﻣﺎ ﺑﻘﻲ ﻟﻪ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺒﺎﻗﻲ ﻟﻮﻟﺪﻩ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﻮﺍ‬
‫ﺃﺣﺮﺍﺭﺍ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻜﺎﺗﺐ ﻗﺪ ﺭﺯﻕ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﺍﻟﻜﺘﺎﺑﺔ ﻣﻦ ﺃﻣﺔ ﻟﻪ‪،‬‬
‫ﻛﺎﻥ ﺣﻜﻢ ﻭﻟﺪﻩ ﺣﻜﻤﻪ ﻓﻲ ﺃﻧﻪ ﻳﺴﺘﺮﻕ ﻣﻨﻪ ﻣﻮﻟﻰ ﺃﺑﻴﻪ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﺑﻘﻲ‬
‫ﻋﻠﻰ ﺃﺑﻴﻪ‪ .‬ﻓﺈﻥ ﺃﺩﻯ ﺍﻻﺑﻦ ﻣﺎ ﻛﺎﻥ ﻗﺪ ﺑﻘﻲ ﻋﻠﻰ ﺃﺑﻴﻪ‪ ،‬ﺻﺎﺭ ﺣﺮﺍ‪،‬‬
‫ﻻ ﺳﺒﻴﻞ ﻟﻤﻮﻻﻩ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﺍﺳﺘﺴﻌﺎﻩ ﻣﻮﻟﻰ ﺍﻷﺏ ﻓﻴﻤﺎ‬
‫ﺑﻘﻲ ﻋﻠﻰ ﺃﺑﻴﻪ‪ ،‬ﻓﻤﺘﻰ ﺃﺩﺍﻩ‪ ،‬ﺻﺎﺭ ﺣﺮﺍ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻤﻜﺎﺗﺐ ﺇﺫﺍ ﺃﺩﻯ ﺑﻌﺾ ﻣﻜﺎﺗﺒﺘﻪ‪ ،‬ﻳﺮﺙ ﻭﻳﻮﺭﺙ‬
‫ﺑﺤﺴﺎﺏ ﻣﺎ ﻋﺘﻖ ﻣﻨﻪ‪ ،‬ﻭﻳﻤﻨﻊ ﺍﻟﻤﻴﺮﺍﺙ ﺑﻘﺪﺭ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﺮﻕ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻭﺻﻲ ﻟﻪ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻮﺻﻴﺔ ﻣﺎﺿﻴﺔ ﻟﻪ ﺑﻘﺪﺭ ﻣﺎ ﻋﺘﻖ‪،‬‬

‫)‪(٥٥٠‬‬
 ‫ﻭﻳﺤﺮﻡ ﺑﻘﺪﺭ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺭﻗﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺗﻰ ﺍﻟﻤﻜﺎﺗﺐ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﻓﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺑﻘﺪﺭ ﻣﺎ ﺍﻧﻌﺘﻖ ﺣﺪ ﺍﻟﺤﺮﻳﺔ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﻣﻨﻪ‬
‫ﺭﻗﺎ ﺣﺪ ﺍﻟﻌﺒﻮﺩﻳﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺩﺕ ﺍﻟﻤﻜﺎﺗﺒﺔ ﺑﻌﺾ ﻣﻜﺎﺗﺒﺘﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻤﻮﻻﻫﺎ ﻭﻃﺆﻫﺎ‬
‫ﺑﻤﻠﻚ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻷﻧﻪ ﺻﺎﺭ ﺑﻌﻀﻬﺎ ﺣﺮﺍ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻷﻥ ﺑﻌﻀﻬﺎ ﻣﻠﻚ ﻟﻪ‪ .‬ﻓﺈﻥ ﻭﻃﺌﻬﺎ ﺑﻌﺪ ﺃﻥ ﺃﺩﺕ ﻣﻦ ﻣﻜﺎﺗﺒﺘﻬﺎ ﺷﻴﺌﺎ‪،‬‬
‫ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺑﻘﺪﺭ ﻣﺎ ﻋﺘﻖ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﺩﺭﺉ ﻋﻨﻪ ﺑﺤﺴﺎﺏ ﻣﺎ ﺑﻘﻲ‪.‬‬
‫ﻭﻳﺠﺐ ﻋﻠﻴﻬﺎ ﻫﻲ ﻣﺜﻞ ﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﺴﺘﻜﺮﻫﻬﺎ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻜﺮﻫﻬﺎ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﺷﺊ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻛﻞ ﺷﺮﻁ ﻳﺸﺮﻃﻪ ﺍﻟﻤﻮﻟﻰ ﻋﻠﻰ ﻣﻜﺎﺗﺒﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻣﺎﺿﻴﺎ‪،‬‬
‫ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺷﺮﻃﺎ ﻳﺨﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻛﻤﺎ ﺃﻥ ﻟﻪ ﺟﻤﻴﻊ ﻣﺎ‬
‫ﻳﺸﺮﻁ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﺃﻋﺘﻘﻪ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻭﻻﺅﻩ ﻟﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻪ ﺍﻟﻮﻻﺀ ﺩﻭﻥ ﻏﻴﺮﻩ‪ .‬ﻭﻣﺘﻰ ﺗﺰﻭﺟﺖ ﺍﻟﻤﻜﺎﺗﺒﺔ ﺑﻐﻴﺮ ﺇﺫﻥ ﻣﻮﻻﻫﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻧﻜﺎﺣﻬﺎ ﺑﺎﻃﻼ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻧﻜﺎﺣﻬﺎ ﺑﺈﺫﻥ ﻣﻮﻻﻫﺎ‪ ،‬ﻭﻗﺪ ﺃﺩﺕ ﺑﻌﺾ‬
‫ﻣﻜﺎﺗﺒﺘﻬﺎ‪ ،‬ﻭﺭﺯﻗﺖ ﺃﻭﻻﺩﺍ‪ ،‬ﻛﺎﻥ ﺣﻜﻢ ﻭﻟﺪﻫﺎ ﺣﻜﻤﻬﺎ‪ ،‬ﻳﺴﺘﺮﻕ‬
‫ﻣﻨﻬﻢ ﺑﺤﺴﺎﺏ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺛﻤﻨﻬﺎ‪ ،‬ﻭﻳﻌﺘﻖ ﺑﺤﺴﺎﺏ ﻣﺎ ﺍﻧﻌﺘﻖ ﻣﻨﻬﺎ‪،‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺗﺰﻭﻳﺠﻬﺎ ﺑﻌﺒﺪ ﻣﻤﻠﻮﻙ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺗﺰﻭﻳﺠﻬﺎ ﺑﺤﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﻟﺪ‬
‫ﺃﺣﺮﺍﺭﺍ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻤﻜﺎﺗﺐ ﻟﻤﻮﻻﻩ‪ :‬ﺧﺬ ﻣﻨﻲ ﺟﻤﻴﻊ ﻣﺎ ﻛﺎﺗﺒﺘﻨﻲ‬
‫ﻋﻠﻴﻪ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻥ ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺃﺧﺬﻩ ﻣﻨﻪ ﻓﻲ ﻣﻮﺿﻊ‪ ،‬ﻭﺑﻴﻦ‬
‫ﺍﻻﻣﺘﻨﺎﻉ ﻣﻨﻪ‪ ،‬ﻭﺃﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﻭﺍﻓﻘﻪ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻨﺠﻮﻡ‪.‬‬

‫)‪(٥٥١‬‬
 ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻜﺎﺗﺐ ﻏﻴﺮ ﻣﺸﺮﻭﻁ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺠﺰ ﻋﻦ ﺗﻮﻓﻴﺔ ﺛﻤﻨﻪ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻔﻚ ﺭﻗﺒﺘﻪ ﻣﻦ ﺳﻬﻢ ﺍﻟﺮﻗﺎﺏ‪ ،‬ﻭﺍﻟﻤﻜﺎﺗﺐ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻏﻴﺮ ﻣﺸﺮﻭﻁ ﻋﻠﻴﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﻣﻮﻻﻩ ﻓﻄﺮﺗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺸﺮﻭﻃﺎ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺫﻟﻚ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺘﺪﺑﻴﺮ‬
‫ﺍﻟﺘﺪﺑﻴﺮ ﻫﻮ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻤﻤﻠﻮﻛﻪ‪ :‬ﺃﻧﺖ ﺭﻕ ﻓﻲ ﺣﻴﺎﺗﻲ‬
‫ﻭﺣﺮ ﺑﻌﺪ ﻭﻓﺎﺗﻲ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺫﻟﻚ‪ ،‬ﺛﺒﺖ ﻟﻪ ﺍﻟﺘﺪﺑﻴﺮ‪ .‬ﻭﻫﻮ ﺑﻤﻨﺰﻟﺔ‬
‫ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻳﺠﻮﺯ ﻟﻠﻤﺪﺑﺮ ﻧﻘﻀﻪ ﻣﺎ ﺩﺍﻡ ﻓﻴﻪ ﺍﻟﺮﻭﺡ‪ .‬ﻓﺈﻥ ﻧﻘﻀﻪ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺑﻴﻌﻪ ﻭﻫﺒﺘﻪ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺑﺠﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺼﺮﻑ‬
‫ﺑﺎﻻﻃﻼﻕ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﻨﻘﺾ ﺍﻟﺘﺪﺑﻴﺮ‪ ،‬ﻭﺃﻣﻀﺎﻩ ﻋﻠﻰ ﺣﺎﻟﻪ‪ ،‬ﺛﻢ ﻣﺎﺕ‬
‫ﺍﻟﻤﺪﺑﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺪﺑﺮ ﻣﻦ ﺍﻟﺜﻠﺚ‪ .‬ﻓﺈﻥ ﻧﻘﺺ ﻋﻨﻪ‪ ،‬ﺍﻧﻌﺘﻖ‪ .‬ﻭﺇﻥ ﺯﺍﺩ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺍﺳﺘﺴﻌﻲ ﻓﻲ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﺍﻟﻤﺪﺑﺮ ﺑﻴﻌﻪ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻨﻘﺾ‬
‫ﺗﺪﺑﻴﺮﻩ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻤﺒﺘﺎﻉ‪ :‬ﺃﻧﻪ ﻳﺒﻴﻌﻪ ﺧﺪﻣﺘﻪ‪،‬‬
‫ﻭﺃﻧﻪ ﻣﺘﻰ ﻣﺎﺕ ﻫﻮ‪ ،‬ﻛﺎﻥ ﺣﺮﺍ ﻻ ﺳﺒﻴﻞ ﻟﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺩﺑﺮ ﺍﻟﺮﺟﻞ ﺟﺎﺭﻳﺔ ﻭﻫﻲ ﺣﺒﻠﻰ‪ ،‬ﻓﺈﻥ ﻋﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﻣﺎ‬
‫ﻓﻲ ﺑﻄﻨﻬﺎ ﺑﻤﻨﺰﻟﺘﻬﺎ ﻳﻜﻮﻥ ﻣﺪﺑﺮﺍ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻌﻠﻢ ﺑﺤﺒﻠﻬﺎ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻮﻟﺪ ﺭﻗﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﺪﺑﻴﺮ ﻣﺎﺿﻴﺎ ﻓﻲ ﺍﻟﺠﺎﺭﻳﺔ‪ .‬ﻓﺈﻥ ﺣﻤﻠﺖ ﺑﻌﺪ‬
‫ﺍﻟﺘﺪﺑﻴﺮ‪ ،‬ﻭﻭﻟﺪﺕ ﺃﻭﻻﺩﺍ‪ ،‬ﻛﺎﻥ ﺃﻭﻻﺩﻫﺎ ﺑﻤﻨﺰﻟﺘﻬﺎ‪ ،‬ﻭﻳﻜﻮﻧﻮﻥ‬
‫ﻣﺪﺑﺮﻳﻦ‪ .‬ﻓﻤﺘﻰ ﻣﺎﺕ ﺍﻟﺬﻱ ﺩﺑﺮ ﺃﻣﻬﻢ‪ ،‬ﺻﺎﺭﻭﺍ ﺃﺣﺮﺍﺭﺍ ﻣﻦ ﺍﻟﺜﻠﺚ‪.‬‬

‫)‪(٥٥٢‬‬
‫ﻓﺈﻥ ﺯﺍﺩ ﺛﻤﻨﻬﻢ ﻋﻠﻰ ﺍﻟﺜﻠﺚ ﺍﺳﺘﺴﻌﻮﺍ ﻓﻲ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻓﺈﺫﺍ ﺃﺩﻭﺍ‪ ،‬ﺍﻧﻌﺘﻘﻮﺍ‪.‬‬
‫ﻭﻟﻴﺲ ﻟﻠﻤﻮﻟﻰ ﺃﻥ ﻳﻨﻘﺾ ﺗﺪﺑﻴﺮ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻪ ﻧﻘﺾ ﺗﺪﺑﻴﺮ‬
‫ﺍﻷﻡ ﻓﺤﺴﺐ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺫﻥ ﺍﻟﺮﺟﻞ ﻟﻠﻤﺪﺑﺮ ﺃﻥ ﻳﺘﺴﺮﻯ‪ ،‬ﻭﻳﺸﺘﺮﻱ ﺟﻮﺍﺭﻱ‪ ،‬ﺟﺎﺯ‬
‫ﻟﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺮﻯ ﺃﻣﺔ‪ ،‬ﻭﺭﺯﻕ ﻣﻨﻬﺎ ﺃﻭﻻﺩﺍ‪ ،‬ﻛﺎﻧﻮﺍ ﺑﻤﻨﺰﻟﺔ‬
‫ﺃﺑﻴﻬﻢ ﻣﺪﺑﺮﻳﻦ‪ .‬ﻓﺈﺫﺍ ﻣﺎﺕ ﺍﻟﻤﻮﻟﻰ‪ ،‬ﺍﻧﻌﺘﻘﻮﺍ ﻛﻬﻴﺌﺔ ﺃﺑﻴﻬﻢ‪.‬‬
‫ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﻤﺪﺑﺮ ﻗﺒﻞ ﻣﻮﺕ ﻣﻮﻻﻩ‪ ،‬ﻭﺗﺮﻙ ﻣﺎﻻ‪ ،‬ﻛﺎﻥ ﻣﺎﻟﻪ‬
‫ﻟﻤﻮﻻﻩ ﺩﻭﻥ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﺑﻘﻲ ﺃﻭﻻﺩﻩ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﺪﺑﻴﺮ‪،‬‬
‫ﺇﻟﻰ ﺃﻥ ﻳﻤﻮﺕ ﻣﻦ ﺩﺑﺮ ﺃﺑﺎﻫﻢ‪ ،‬ﻓﻴﺼﻴﺮﻭﺍ ﺃﺣﺮﺍﺭﺍ ﺑﻌﺪ ﻣﻮﺗﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺩﺑﺮ ﺍﻹﻧﺴﺎﻥ ﻋﺒﺪﻩ ﻭﻋﻠﻴﻪ ﺩﻳﻦ ﻓﺮﺍﺭﺍ ﺑﻪ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﺛﻢ‬
‫ﻣﺎﺕ‪ ،‬ﻛﺎﻥ ﺍﻟﺘﺪﺑﻴﺮ ﺑﺎﻃﻼ‪ ،‬ﻭﺑﻴﻊ ﺍﻟﻌﺒﺪ ﻓﻲ ﺍﻟﺪﻳﻦ‪ .‬ﻭﺇﻥ ﺩﺑﺮ ﺍﻟﻌﺒﺪ‬
‫ﻓﻲ ﺣﺎﻝ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﺛﻢ ﺣﺼﻞ ﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻭﻣﺎﺕ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻠﺪﻳﺎﻥ‬
‫ﻋﻠﻰ ﺍﻟﻤﺪﺑﺮ ﺳﺒﻴﻞ‪.‬‬
‫ﻭﺍﻟﻤﺪﺑﺮ ﻣﺘﻰ ﺣﺼﻞ ﻣﻌﻪ ﻣﺎﻝ‪ ،‬ﺟﺎﺯ ﻟﻤﻮﻻﻩ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻛﻤﺎ‬
‫ﻳﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻟﻪ‪ .‬ﻭﺇﻥ ﺑﺎﻋﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎﻟﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺑﻖ‬
‫ﺍﻟﻤﺪﺑﺮ‪ ،‬ﺑﻄﻞ ﺗﺪﺑﻴﺮﻩ‪ .‬ﻓﺈﻥ ﺭﺯﻕ ﻓﻲ ﺣﺎﻝ ﺇﺑﺎﻗﻪ ﻣﺎﻻ ﻭﺃﻭﻻﺩﺍ‪ ،‬ﺛﻢ‬
‫ﻣﺎﺕ‪ ،‬ﻭﻣﺎﺕ ﺍﻟﺬﻱ ﺩﺑﺮﻩ‪ ،‬ﻛﺎﻧﻮﺍ ﺭﻗﺎ ﻟﻮﺭﺛﺘﻪ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﺧﻠﻔﻪ‬
‫ﻣﻦ ﺍﻟﻤﺎﻝ ﻭﺍﻟﻮﻟﺪ ﻟﻮﺭﺛﺘﻪ ﺍﻟﺬﻱ ﺩﺑﺮﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺧﺪﻣﺔ ﻋﺒﺪﻩ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﺘﻰ ﻣﺎﺕ‬
‫ﻣﻦ ﺟﻌﻞ ﻟﻪ ﺗﻠﻚ ﺍﻟﺨﺪﻣﺔ‪ ،‬ﻳﻜﻮﻥ ﺣﺮﺍ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺻﺤﻴﺤﺎ‪.‬‬

‫)‪(٥٥٣‬‬
 ‫ﻓﻤﺘﻰ ﻣﺎﺕ ﺍﻟﻤﺠﻌﻮﻝ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺻﺎﺭ ﺣﺮﺍ‪ .‬ﻓﺈﻥ ﺃﺑﻖ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺮﺟﻊ ﺇﻻ ﺑﻌﺪ ﻣﻮﺕ ﻣﻦ ﺟﻌﻞ ﻟﻪ ﺧﺪﻣﺘﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻷﺣﺪ ﻋﻠﻴﻪ ﺳﺒﻴﻞ‪،‬‬
‫ﻭﺻﺎﺭ ﺣﺮﺍ‪.‬‬
‫ﻭﺍﻟﻤﺪﺑﺮ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﺘﻖ ﻓﻲ ﻛﻔﺎﺭﺓ ﻇﻬﺎﺭ‪ ،‬ﻭﻻ ﻓﻲ ﺷﺊ ﻣﻦ‬
‫ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺘﻲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﺍﻟﻌﺘﻖ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻨﻘﺾ ﺗﺪﺑﻴﺮﻩ‪.‬‬
‫ﻓﺈﻥ ﻧﻘﺾ ﺗﺪﺑﻴﺮﻩ‪ ،‬ﻭﺭﺩﻩ ﺇﻟﻰ ﻣﺤﺾ ﺍﻟﺮﻕ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﻋﺘﻘﻪ‬
‫ﻓﻴﻤﺎ ﻭﺟﺐ ﻋﻠﻴﻪ‪.‬‬

‫)‪(٥٥٤‬‬
 ‫ﻛﺘﺎﺏ ﺍﻷﻳﻤﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ﻭﺍﻟﻜﻔﺎﺭﺍﺕ‬
‫ﺑﺎﺏ ﻣﺎﻫﻴﺔ ﺍﻷﻳﻤﺎﻥ ﻭﺍﻷﻗﺴﺎﻡ‬
‫ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﻨﻌﻘﺪﺓ ﻋﻨﺪ ﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻫﻲ ﺃﻥ‬
‫ﻳﺤﻠﻒ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﺑﺸﺊ ﻣﻦ ﺃﺳﻤﺎﺋﻪ ﺃﻱ ﺍﺳﻢ ﻛﺎﻥ‪.‬‬
‫ﻭﻛﻞ ﻳﻤﻴﻦ ﺑﻐﻴﺮ ﺍﻟﻠﻪ ﺃﻭ ﺑﻐﻴﺮ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺋﻪ‪ ،‬ﻓﻼ ﺣﻜﻢ ﻟﻪ‪ .‬ﻭﺇﺫﺍ‬
‫ﻗﺎﻝ‪ :‬ﻟﻌﻤﺮﻭ ﺍﻟﻠﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻳﻤﻴﻨﺎ ﺑﺎﻟﻠﻪ‪ .‬ﻭﻗﻮﻝ ﺍﻟﺮﺟﻞ‪ " :‬ﻳﺎ ﻫﻨﺎﻩ‬
‫ﻭﻻ ﺑﻞ ﺷﺎﻧﻴﻚ‪ ،‬ﻣﻦ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺤﻠﻒ ﺃﺣﺪ‬
‫ﺑﺎﻟﻘﺮﺁﻥ ﻭﻻ ﺑﻮﺍﻟﺪﻳﻪ ﻭﻻ ﺑﺎﻟﻜﻌﺒﺔ ﻭﻻ ﺑﺎﻟﻨﺒﻲ ﻭﻻ ﺑﺄﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ‪،‬‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻓﻤﻦ ﺣﻠﻒ ﺑﺸﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻣﺨﻄﺌﺎ‪ ،‬ﻭﻻ‬
‫ﻳﻠﺰﻣﻪ ﺣﻜﻢ ﺍﻟﻴﻤﻴﻦ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺃﻧﺎ ﻳﻬﻮﺩﻱ ﺃﻭ ﻧﺼﺮﺍﻧﻲ‬
‫ﺃﻭ ﻣﺠﻮﺳﻲ ﺃﻭ ﻣﺸﺮﻙ ﺃﻭ ﻛﺎﻓﺮ‪ ،‬ﻭﺃﻳﻤﺎﻥ ﺍﻟﺒﻴﻌﺔ ﻭﺍﻟﻜﻨﻴﺴﺔ ﻳﻠﺰﻣﻨﻲ‪،‬‬
‫ﻓﺈﻥ ﻛﻞ ﺫﻟﻚ ﺑﺎﻃﻞ‪ ،‬ﻭﻳﺴﺘﺤﻖ ﻗﺎﺋﻠﻪ ﺑﻪ ﺍﻹﺛﻢ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻪ ﺣﻜﻢ‬
‫ﺍﻟﻴﻤﻴﻦ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺤﻠﻒ ﺃﺣﺪ ﺑﺎﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺍﻟﻠﻪ ﻭﻻ ﻣﻦ ﻛﺘﺎﺑﻪ ﻭﻻ‬
‫ﻣﻦ ﻧﺒﻴﻪ ﻭﻻ ﻣﻦ ﺷﺮﻳﻌﺔ ﻧﺒﻴﻪ ﻭﻻ ﻣﻦ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻹﻧﺴﺎﻥ‪ :‬ﺃﻗﺴﻤﺖ ﺃﻭ ﺣﻠﻔﺖ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻳﻤﻴﻨﺎ‪،‬‬
‫ﺣﺘﻰ ﻳﻘﻮﻝ‪ :‬ﺣﻠﻔﺖ ﺑﺎﻟﻠﻪ ﺃﻭ ﺃﻗﺴﻤﺖ ﺑﺎﻟﻠﻪ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺣﻠﻔﺖ‬

‫)‪(٥٥٥‬‬
 ‫ﺑﺮﺏ ﺍﻟﻤﺼﺤﻒ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻳﻤﻴﻨﺎ ﺻﺤﻴﺤﺔ‪.‬‬
‫ﻭﺍﻟﻴﻬﻮﺩﻱ ﻭﺍﻟﻨﺼﺮﺍﻧﻲ ﻭﺍﻟﻤﺠﻮﺳﻲ ﻭﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ ﻻ‬
‫ﻳﺤﻠﻔﻮﻥ ﺇﻻ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺑﺄﺳﻤﺎﺋﻪ‪ .‬ﻓﺈﻥ ﻋﻠﻢ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﺤﺎﻛﻢ‬
‫ﺃﻥ ﺍﺳﺘﺤﻼﻓﻬﻢ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﺃﻭ ﺑﺸﺊ ﻣﻦ ﻛﺘﺒﻬﻢ ﺃﺭﺩﻉ ﻟﻬﻢ‬
‫ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺤﻠﻔﻬﻢ ﺑﻪ‪.‬‬
‫ﻭﻻ ﻳﻘﻊ ﺍﻟﻴﻤﻴﻦ ﺑﺎﻟﻄﻼﻕ ﻭﻻ ﺑﺎﻟﻌﺘﺎﻕ ﻭﻻ ﺑﺎﻟﻈﻬﺎﺭ ﻭﻻ ﺑﺘﺤﺮﻳﻢ‬
‫ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻻ ﺗﻨﻌﻘﺪ ﺍﻟﻴﻤﻴﻦ ﺇﻻ ﺑﺎﻟﻨﻴﺔ ﻭﺍﻟﻀﻤﻴﺮ‪ .‬ﻓﻤﺘﻰ ﺗﺠﺮﺩ ﻣﻦ ﺍﻟﻨﻴﺔ‪،‬‬
‫ﻛﺎﻥ ﻟﻐﻮﺍ‪ .‬ﻭﺍﻟﻨﻴﺔ ﺇﻧﻤﺎ ﻳﺮﺍﻋﻰ ﻓﻴﻬﺎ ﻧﻴﺔ ﺍﻟﻤﺴﺘﺤﻠﻒ ﺇﺫﺍ ﻛﺎﻥ ﻣﺤﻘﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺒﻄﻼ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻨﻴﺔ ﻧﻴﺔ ﺍﻟﺤﺎﻟﻒ‪ .‬ﻭﻳﻤﻴﻦ ﺍﻟﻤﻜﺮﻩ‬
‫ﻭﺍﻟﻐﻀﺒﺎﻥ ﻭﺍﻟﺴﻜﺮﺍﻥ ﻏﻴﺮ ﻣﻨﻌﻘﺪﺓ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺷﺊ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻷﺣﻮﺍﻝ ﻣﺎﻟﻜﺎ ﻓﻴﻬﺎ ﻧﻔﺴﻪ ﻭﻳﻨﻮﻱ ﺍﻟﻴﻤﻴﻦ‪.‬‬
‫ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻟﻴﻤﻴﻦ ﺟﺎﺋﺰ‪ ،‬ﺇﺫﺍ ﺗﻌﻘﺐ ﺍﻟﻴﻤﻴﻦ ﺑﺰﻣﺎﻥ ﻻ‬
‫ﺗﺘﺮﺍﺧﻰ ﻓﻴﻪ ﺍﻟﻤﺪﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺘﺼﻼ ﺑﺎﻟﻴﻤﻴﻦ‪ .‬ﻓﺈﻥ ﺗﺮﺍﺧﻰ ﺯﻣﺎﻧﺎ‬
‫ﻃﻮﻳﻼ‪ ،‬ﻓﻼ ﺗﺄﺛﻴﺮ ﻟﻪ‪ .‬ﻭﺇﺫﺍ ﺣﻠﻒ ﻋﻼﻧﻴﺔ‪ ،‬ﻓﻠﻴﺴﺘﺜﻦ ﻋﻼﻧﻴﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﻠﻒ ﺳﺮﺍ‪ ،‬ﻓﻠﻴﺴﺘﺜﻦ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻭﻣﺘﻰ ﺍﺳﺘﺜﻨﻰ ﺍﻹﻧﺴﺎﻥ ﻓﻲ‬
‫ﻳﻤﻴﻨﻪ‪ ،‬ﺛﻢ ﺧﺎﻟﻔﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﻷﻧﻬﺎ ﻳﻤﻴﻦ ﻣﻮﻗﻮﻓﺔ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺤﻠﻒ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﻳﻌﻠﻤﻪ‪ .‬ﻭﺇﺫﺍ ﻋﻠﻤﻪ‪ ،‬ﺟﺎﺯ‬
‫ﺃﻥ ﻳﺤﻠﻒ ﻋﻠﻴﻪ ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪ .‬ﺇﻻ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺘﺠﻨﺐ‬
‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻈﻠﻮﻣﺎ‪ .‬ﺑﻞ ﻳﺒﺬﻝ ﻣﻦ ﻧﻔﺴﻪ ﻣﻘﺪﺍﺭ‬

‫)‪(٥٥٦‬‬
 ‫ﻣﺎ ﻳﺤﻠﻒ ﻋﻠﻴﻪ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻀﺮ ﺑﻪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻀﺮ ﺑﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﺤﻠﻒ ﻋﻠﻴﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﻠﻒ ﺍﻹﻧﺴﺎﻥ ﻏﻴﺮﻩ ﻋﻠﻰ ﻣﺎﻝ ﻟﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺿﺎ ﺑﻴﻤﻴﻨﻪ‬
‫ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻟﻪ ﺷﻴﺌﺎ‪ .‬ﻓﺈﻥ ﺟﺎﺀ ﺍﻟﺤﺎﻟﻒ ﺛﺎﻧﻴﺎ ﻣﻘﻠﻌﺎ‪،‬‬
‫ﻭﺃﻋﻄﺎﻩ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﺣﻠﻒ ﻋﻠﻴﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﻗﺒﻀﻪ‪ .‬ﻓﺈﻥ ﺟﺎﺀ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﻭﻣﻌﻪ‬
‫ﺭﺑﺤﻪ‪ ،‬ﻓﻠﻴﺄﺧﺬ ﺭﺃﺱ ﺍﻟﻤﺎﻝ ﻭﻧﺼﻒ ﺍﻟﺮﺑﺢ‪ ،‬ﻭﻳﻌﻄﻴﻪ ﺍﻟﻨﺼﻒ‬
‫ﺍﻵﺧﺮ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﺍﻟﻤﺎﻝ ﻋﻨﺪﻩ‪ ،‬ﻓﻐﺼﺒﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﺤﺪﻩ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ‬
‫ﻟﻢ ﻳﺤﻠﻔﻪ‪ ،‬ﺛﻢ ﻇﻔﺮ ﺑﺸﺊ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﺍﻟﻘﺪﺭ‬
‫ﺍﻟﺬﻱ ﻟﻪ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻇﻔﺮ ﺑﻪ ﻭﺩﻳﻌﺔ‬
‫ﻋﻨﺪﻩ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺟﺤﺪﻩ ﻭﻻ ﻳﺪﺧﻞ ﻓﻲ ﻣﺜﻞ ﻣﺎ ﺩﺧﻞ ﻣﻌﻪ ﻓﻴﻪ‪.‬‬
‫ﺑﺎﺏ ﺃﻗﺴﺎﻡ ﺍﻷﻳﻤﺎﻥ‬
‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺿﺮﺏ‬
‫ﻻ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻟﺬﻱ ﻻ ﻛﻔﺎﺭﺓ ﻓﻴﻪ ﻫﻮ ﺃﻥ ﻳﺤﻠﻒ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺃﻥ‬
‫ﻳﻔﻌﻞ ﻣﺎ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﻓﻌﻠﻪ‪ ،‬ﻣﺜﻼ ﺃﻥ ﻳﺤﻠﻒ ﺃﻥ ﻳﻈﻠﻢ ﺍﻧﺴﺎﻧﺎ‪،‬‬
‫ﺃﻭ ﻳﻘﺘﻞ ﻣﻦ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻘﺘﻞ‪ ،‬ﺃﻭ ﻳﺆﺫﻱ ﻣﺆﻣﻨﺎ‪ ،‬ﺃﻭ ﻳﺨﻮﻥ ﺃﺧﺎ ﻟﻪ‪.‬‬
‫ﻓﻠﻴﺘﺮﻙ ﺟﻤﻴﻊ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺣﻠﻒ ﺃﻥ ﻳﻔﻌﻞ‬
‫ﻓﻌﻼ ﻛﺎﻥ ﺍﻷﻭﻟﻰ ﺃﻻ ﻳﻔﻌﻠﻪ ﻓﻲ ﺩﻳﻨﻪ ﺃﻭ ﺩﻧﻴﺎﻩ‪ ،‬ﻓﻠﻴﺘﺮﻛﻪ‪ ،‬ﻭﻻ ﻛﻔﺎﺭﺓ‬

‫)‪(٥٥٧‬‬
 ‫ﻋﻠﻴﻪ‪ ،‬ﻣﺜﻼ ﺃﻥ ﻳﺤﻠﻒ ﺃﻥ ﻳﻄﺎﻟﺐ ﺑﺤﻖ ﻟﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﺍﻷﻭﻟﻰ ﺗﺮﻙ‬
‫ﻣﻄﺎﻟﺒﺘﻪ‪ ،‬ﺃﻭ ﻳﺤﻠﻒ ﺃﻥ ﻳﺒﻴﻊ ﻣﺘﺎﻋﺎ ﻟﻪ ﺍﻷﻭﻟﻰ ﺑﻪ ﺇﻣﺴﺎﻛﻪ‪ ،‬ﺃﻭ ﻳﺤﻠﻒ‬
‫ﺃﻥ ﻳﻤﻀﻲ ﻓﻲ ﺃﻣﺮ ﻛﺎﻥ ﺍﻷﻭﻟﻰ ﺗﺮﻛﻪ‪ ،‬ﻓﻠﻴﺘﺮﻙ ﺟﻤﻴﻊ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‪ .‬ﻭﺇﺫﺍ ﺣﻠﻒ ﺃﻻ ﻳﻔﻌﻞ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻌﻠﻪ‪ ،‬ﻓﻠﻴﻔﻌﻠﻪ‪،‬‬
‫ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ‪ ،‬ﻣﺜﻼ ﺃﻥ ﻳﺤﻠﻒ ﺃﻻ ﻳﺮﺩ ﺍﻟﻮﺩﻳﻌﺔ‪ ،‬ﺃﻭ ﻻ ﻳﻨﺼﻒ‬
‫ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺸﻜﺮ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﺃﻭ ﻻ ﻳﺼﻮﻡ‪ .‬ﺃﻭ ﻻ ﻳﺼﻠﻲ‪ ،‬ﺃﻭ ﻻ‬
‫ﻳﺤﺞ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻓﻠﻴﻔﻌﻞ ﺟﻤﻴﻊ ﺫﻟﻚ‪ ،‬ﻭﻻ‬
‫ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺣﻠﻒ ﺃﻻ ﻳﻔﻌﻞ ﻣﺎ ﺍﻷﻭﻟﻰ ﺑﻪ ﻓﻌﻠﻪ ﺇﻣﺎ ﻓﻲ ﺩﻳﻨﻪ‬
‫ﺃﻭ ﺩﻧﻴﺎﻩ‪ ،‬ﻣﺜﻼ ﺃﻥ ﻳﺤﻠﻒ ﺃﻻ ﻳﺤﺴﻦ ﺇﻟﻰ ﺃﺣﺪ‪ ،‬ﺃﻭ ﻻ ﻳﺼﻠﻲ ﻧﺎﻓﻠﺔ‪،‬‬
‫ﺃﻭ ﻻ ﻳﺼﻮﻡ ﺗﻄﻮﻋﺎ‪ ،‬ﺃﻭ ﻻ ﻳﺼﻞ ﺃﺣﺪﺍ ﻣﻦ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺘﺠﺮ‬
‫ﻟﻤﻌﻴﺸﺘﻪ ﻭﻫﻮ ﻣﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ ﻻ ﻳﺴﺎﻓﺮ ﻭﻫﻮ ﻣﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺴﻔﺮ‪،‬‬
‫ﺃﻭ ﻻ ﻳﺸﺘﺮﻱ ﻷﻫﻠﻪ ﺷﻴﺌﺎ ﻭﻛﺎﻧﺖ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ ﺷﺮﺍﺋﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺴﻜﻦ‬
‫ﺩﺍﺭﺍ ﻭﻫﻮ ﻣﺤﺘﺎﺝ ﺇﻟﻰ ﺳﻜﻨﺎﻫﺎ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﻔﻌﻞ ﺟﻤﻴﻊ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻻ ﻳﻤﻴﻦ ﻟﻮﻟﺪ ﻣﻊ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻻ ﻟﺰﻭﺝ ﻣﻊ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻻ ﻟﻤﻤﻠﻮﻙ‬
‫ﻣﻊ ﺳﻴﺪﻩ‪ .‬ﻓﻤﺘﻰ ﺣﻠﻒ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﺷﺊ ﻣﻤﺎ ﻟﻴﺲ ﺑﻮﺍﺟﺐ‬
‫ﻭﻻ ﻗﺒﻴﺢ‪ ،‬ﺟﺎﺯ ﻟﻸﺏ ﺣﻤﻞ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻭﺳﺎﻍ ﻟﻠﺰﻭﺝ ﺣﻤﻞ‬
‫ﺯﻭﺟﺘﻪ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺣﻠﻔﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺗﻠﺰﻣﻬﻤﺎ ﻛﻔﺎﺭﺓ‪.‬‬
‫ﻭﻣﺘﻰ ﺣﻠﻒ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺎﺿﻲ ﻣﺜﻼ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻭﺍﻟﻠﻪ ﻣﺎ‬
‫ﻓﻌﻠﺖ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻓﻌﻠﻪ‪ ،‬ﻓﻘﺪ ﺃﺛﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻪ‬

‫)‪(٥٥٨‬‬
 ‫ﻛﻔﺎﺭﺓ‪ ،‬ﻭﻟﻴﺴﺘﻐﻔﺮ ﺍﻟﻠﻪ ﻭﻻ ﻳﻌﺪ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻭﺩﻳﻌﺔ ﻟﻤﺆﻣﻦ ﻓﻄﺎﻟﺒﻪ ﺑﻬﺎ ﻇﺎﻟﻢ‪ ،‬ﻓﻠﻴﻨﻜﺮﻫﺎ‪.‬‬
‫ﻭﺇﻥ ﺍﺳﺘﺤﻠﻔﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺤﻠﻒ‪ ،‬ﻭﻳﻮﺭﻱ ﻓﻲ ﻧﻔﺴﻪ ﻣﺎ ﻳﺨﺮﺟﻪ‬
‫ﻋﻦ ﻛﻮﻧﻪ ﻛﺎﺫﺑﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‪ ،‬ﺑﻞ ﻟﻪ ﻓﻴﻪ ﺃﺟﺮ ﻛﺒﻴﺮ‪ .‬ﻭﺇﻥ‬
‫ﻟﻢ ﻳﻜﻦ ﻣﻤﻦ ﻳﺤﺴﻦ ﺍﻟﺘﻮﺭﻳﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﻧﻴﺘﻪ ﺣﻔﻆ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ ﺃﻳﻀﺎ‬
‫ﻭﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺷﺊ ﻳﺪﻓﻊ ﺑﻪ ﺃﺫﻯ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻋﻦ ﻣﺆﻣﻦ‪،‬‬
‫ﻛﺎﻥ ﻟﻪ ﻓﻴﻪ ﺃﺟﺮ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻓﻴﻪ ﻛﻔﺎﺭﺓ‪.‬‬
‫ﻭﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺠﺎﺋﺮ ﺇﺫﺍ ﺍﺳﺘﺤﻠﻒ ﺃﻋﻮﺍﻧﻪ ﻋﻠﻰ ﻇﻠﻢ ﺍﻟﻤﺆﻣﻨﻴﻦ‪،‬‬
‫ﻓﺤﻠﻔﻮﺍ ﻟﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻬﻢ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﺑﻞ ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺗﺮﻙ ﺍﻟﻈﻠﻢ‬
‫ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ ﻻ ﻳﺠﺪ ﺇﻟﻰ ﻗﻀﺎﺋﻪ ﺳﺒﻴﻼ ﻹﻋﺴﺎﺭﻩ‪،‬‬
‫ﻓﻘﺪﻣﻪ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ﺇﻟﻰ ﺣﺎﻛﻢ ﻳﻌﻠﻢ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﺃﻗﺮ ﻋﻨﺪﻩ‪،‬‬
‫ﺣﺒﺴﻪ ﻓﺄﺿﺮ ﺑﻪ ﻭﺑﺄﻫﻠﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺟﺤﺪﻩ‪ ،‬ﻭﺍﻟﺤﻠﻒ ﻋﻠﻴﻪ ﺑﻌﺪ ﺃﻥ‬
‫ﻳﻨﻮﻱ ﻗﻀﺎﺀﻩ ﻋﻨﺪ ﺍﻟﺘﻤﻜﻦ ﻣﻨﻪ‪ ،‬ﻭﻳﻮﺭﻱ ﻓﻲ ﻳﻤﻴﻨﻪ‪ ،‬ﻭﻻ ﺇﺛﻢ‬
‫ﻋﻠﻴﻪ ﻓﻲ ﻳﻤﻴﻨﻪ ﻭﻻ ﻛﻔﺎﺭﺓ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻨﻮ ﻗﻀﺎﺀﻩ‪ ،‬ﻛﺎﻥ ﻣﺄﺛﻮﻣﺎ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﺼﺎﺣﺐ ﺍﻟﺪﻳﻦ ﺃﻥ ﻳﻌﺮﺿﻪ ﻟﻠﻴﻤﻴﻦ ﻣﻊ ﻋﻠﻤﻪ ﺑﺈﻋﺴﺎﺭﻩ‬
‫ﻭﻻ ﻳﺤﻞ ﻟﻪ ﺣﺒﺴﻪ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﻌﺠﺰﻩ ﻋﻦ ﺃﺩﺍﺀ ﻣﺎ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺣﻠﻔﻪ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺣﺴﺒﻪ ﻣﻊ ﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ ﺑﻌﺠﺰﻩ‪ ،‬ﻛﺎﻥ ﻣﺄﺛﻮﻣﺎ‪.‬‬
‫ﻭﻣﻦ ﻭﻫﺐ ﻟﻪ ﺃﺣﺪ ﻭﺍﻟﺪﻳﻪ ﺷﻴﺌﺎ‪ ،‬ﺛﻢ ﻣﺎﺕ ﺍﻟﻮﺍﻫﺐ‪ ،‬ﻓﻄﺎﻟﺒﻪ‬

‫)‪(٥٥٩‬‬
 ‫ﺍﻟﻮﺭﺛﺔ ﺑﺬﻟﻚ ﺍﻟﺸﺊ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺤﻠﻒ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﺍﺷﺘﺮﺍﻩ‪،‬‬
‫ﻭﺃﻋﻄﻰ ﺛﻤﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﻭﻻ ﺇﺛﻢ‪.‬‬
‫ﻭﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﺍﻧﺴﺎﻥ ﻟﻴﺄﻛﻞ ﻣﻌﻪ ﺃﻭ ﻳﺠﻠﺲ ﻣﻌﻪ ﺃﻭ ﻳﻤﺸﻲ‬
‫ﻓﻠﻢ ﻳﻔﻌﻞ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﺸﺘﺮﻱ ﻷﻫﻠﻪ‬
‫ﺷﻴﺌﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻠﻴﺸﺘﺮﻩ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‪ .‬ﻭﻣﻦ ﺣﻠﻒ ﻟﺰﻭﺟﺘﻪ‬
‫ﺃﻻ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺘﺴﺮﻯ ﻻ ﻓﻲ ﺣﻴﺎﺗﻬﺎ ﻭﻻ ﺑﻌﺪ ﻭﻓﺎﺗﻬﺎ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﻭﻳﺘﺴﺮﻯ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﻭﻻ ﺇﺛﻢ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺣﻠﻔﺖ ﻫﻲ‪ :‬ﺃﻻ ﺗﺘﺰﻭﺝ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ ﺃﻥ‬
‫ﺗﺘﺰﻭﺝ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﻛﻔﺎﺭﺓ ﻭﻻ ﺇﺛﻢ‪.‬‬
‫ﻭﻣﻦ ﺣﻠﻒ‪ :‬ﺑﺄﻥ ﻋﺒﻴﺪﻩ ﺃﺣﺮﺍﺭ‪ ،‬ﺧﻮﻓﺎ ﻣﻦ ﻇﺎﻟﻢ‪ ،‬ﻟﻢ ﻳﻨﻌﺘﻘﻮﺍ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﺇﺫﺍ ﺣﻠﻔﺖ ﺍﻟﻤﺮﺃﺓ‪ :‬ﺃﻻ ﺗﺨﺮﺝ‬
‫ﺇﻟﻰ ﺑﻠﺪ ﺯﻭﺟﻬﺎ‪ ،‬ﺛﻢ ﺍﺣﺘﺎﺟﺖ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻓﻠﺘﺨﺮﺝ‪ ،‬ﻭﻻ‬
‫ﻛﻔﺎﺭﺓ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻓﺤﻠﻔﻪ ﺻﺎﺣﺒﻪ‪ :‬ﺃﻻ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺒﻠﺪ‬
‫ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﺨﺮﻭﺝ ﺇﻻ ﺑﻌﺪ ﺇﻋﻼﻣﻪ‪ ،‬ﺃﻻ ﺃﻥ ﻳﺨﺎﻑ‪:‬‬
‫ﺇﻥ ﺃﻋﻠﻤﻪ‪ ،‬ﻣﻨﻌﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺿﺮﺭ ﺃﻭ ﻋﻠﻰ‬
‫ﻋﻴﺎﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‪.‬‬
‫ﻭﻣﻦ ﺣﻠﻒ ﺃﻥ ﻳﺆﺩﺏ ﻏﻼﻣﻪ ﺑﺎﻟﻀﺮﺏ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺗﺮﻛﻪ‪ ،‬ﻭﻻ‬
‫ﺗﻠﺰﻣﻪ ﻛﻔﺎﺭﺓ‪ .‬ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ " ﻭﺃﻥ ﺗﻌﻔﻮﺍ ﺃﻗﺮﺏ ﻟﻠﺘﻘﻮﻯ "‪ .‬ﻭﻣﻦ‬
‫ﺣﻠﻒ ﺃﻻ ﻳﺸﺮﺏ ﻣﻦ ﻟﺒﻦ ﻋﻨﺰ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﻣﻦ ﻟﺤﻤﻬﺎ‪ ،‬ﻭﻟﻴﺲ‬

‫)‪(٥٦٠‬‬
‫ﺑﻪ ﺣﺎﺟﺔ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺷﺮﺏ ﻟﺒﻨﻬﺎ ﻭﻻ ﻟﺒﻦ ﺃﻭﻻﺩﻫﺎ ﻭﻻ‬
‫ﺃﻛﻞ ﻟﺤﻮﻣﻬﻦ‪ .‬ﻓﺈﻥ ﺃﻛﻞ ﺃﻭ ﺷﺮﺏ ﻣﻊ ﺍﺭﺗﻔﺎﻉ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻛﺎﻧﺖ‬
‫ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺷﺮﺏ ﺫﻟﻚ ﻟﺤﺎﺟﺔ ﺑﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺃﻭﺩﻉ ﻋﻨﺪ ﺍﻧﺴﺎﻥ ﻣﺎﻻ‪ ،‬ﻭﺫﻛﺮ‪ :‬ﺃﻧﻪ ﻻﻧﺴﺎﻥ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﺛﻢ ﻣﺎﺕ‪ ،‬ﻓﺠﺎﺀ ﻭﺭﺛﺘﻪ ﻳﻄﺎﻟﺒﻮﻧﻪ ﺑﺎﻟﻮﺩﻳﻌﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻮﺻﻲ‬
‫ﺛﻘﺔ ﻋﻨﺪﻩ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺤﻠﻒ‪ :‬ﺑﺄﻥ ﻟﻴﺲ ﻋﻨﺪﻩ ﺷﺊ‪ ،‬ﻭﻳﻮﺻﻞ‬
‫ﺍﻟﻮﺩﻳﻌﺔ ﺇﻟﻰ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺛﻘﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﺮﺩ ﺍﻟﻮﺩﻳﻌﺔ ﻋﻠﻰ ﻭﺭﺛﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﺣﻠﻒ ﺃﻻ ﻳﻤﺲ ﺟﺎﺭﻳﺔ ﻏﻴﺮﻩ ﺃﺑﺪﺍ‪ ،‬ﺛﻢ ﻣﻠﻜﻬﺎ ﺑﻌﺪ‬
‫ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻪ ﻭﻃﺆﻫﺎ‪ ،‬ﻷﻧﻪ ﺇﻧﻤﺎ ﺣﻠﻒ ﺃﻻ ﻳﻤﺴﻬﺎ ﺣﺮﺍﻣﺎ‪ .‬ﻓﺈﺫﺍ‬
‫ﻣﻠﻜﻬﺎ‪ ،‬ﻓﻘﺪ ﺯﺍﻝ ﺫﻟﻚ ﻋﻨﻪ‪ .‬ﻭﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﻣﺎﻝ ﻟﻐﻴﺮﻩ ﻟﻴﻘﺘﻄﻌﻪ‬
‫ﺍﺭﺗﻜﺐ ﺑﺬﻟﻚ ﻛﺒﻴﺮﺓ ﻣﻮﺑﻘﺔ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪،‬‬
‫ﺑﻞ ﻛﻔﺎﺭﺗﻪ ﺃﻥ ﻳﺮﺩ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺤﻖ ﺣﻘﻪ ﻣﻦ ﻏﻴﺮ ﻧﻘﺼﺎﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﻣﻦ ﺍﻷﻳﻤﺎﻥ ﺍﻟﺘﻲ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪،‬‬
‫ﻓﻬﻮ ﺃﻥ ﻳﺤﻠﻒ ﺃﻻ ﻳﺨﻞ ﺑﻮﺍﺟﺐ‪ ،‬ﺃﻭ ﻻ ﻳﻔﻌﻞ ﻗﺒﻴﺤﺎ‪ .‬ﻓﻤﺘﻰ‬
‫ﺃﺧﻞ ﺑﻤﺎ ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺍﺭﺗﻜﺐ ﻗﺒﻴﺤﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻓﻴﻪ‬
‫ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﻣﺘﻰ ﺣﻠﻒ‪ :‬ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻗﺪ ﻭﺟﺐ ﻋﻠﻴﻪ ﻓﻌﻠﻪ‪ ،‬ﺃﻭ ﻣﺎ‬
‫ﺍﻷﻭﻟﻰ ﺑﻪ ﻓﻌﻠﻪ ﻓﻲ ﺩﻳﻨﻪ ﺃﻭ ﺩﻧﻴﺎﻩ‪ ،‬ﺛﻢ ﻟﻢ ﻳﻔﻌﻞ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ‪،‬‬
‫ﺃﻭ ﺃﺧﻞ ﺑﻤﺎ ﺍﻷﻭﻟﻰ ﺑﻪ ﻓﻌﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﻣﻦ ﺣﻠﻒ‪:‬‬

‫)‪(٥٦١‬‬
 ‫ﺃﻥ ﻳﻔﻌﻞ ﻓﻌﻼ ﻣﻦ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻛﺎﻥ ﻓﻌﻠﻪ ﻭﺗﺮﻛﻪ ﻋﻠﻰ ﺣﺪ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﻷﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻣﺰﻳﺔ‪ ،‬ﻓﻤﺘﻰ ﻟﻢ ﻳﻔﻌﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺣﻠﻒ‪ :‬ﺃﻻ ﻳﻔﻌﻞ ﻓﻌﻼ‪ ،‬ﻛﺎﻥ ﻓﻌﻠﻪ ﻣﺜﻞ‬
‫ﺗﺮﻛﻪ‪ .‬ﻓﻤﺘﻰ ﻓﻌﻠﻪ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬
‫ﺑﺎﺏ ﻣﺎﻫﻴﺔ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻟﻌﻬﻮﺩ‬
‫ﺍﻟﻨﺬﺭ ﻫﻮ ﺃﻥ ﻳﻘﻮﻝ ﺍﻹﻧﺴﺎﻥ‪ :‬ﺇﻥ ﻛﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﻠﻠﻪ ﻋﻠﻲ‬
‫ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻣﻦ ﺻﻴﺎﻡ ﺃﻭ ﺻﺪﻗﺔ ﺃﻭ ﺣﺞ ﺃﻭ ﺻﻼﺓ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ‬
‫ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﺒﺮ‪.‬‬
‫ﻓﻤﺘﻰ ﻛﺎﻥ ﻣﺎ ﻧﺬﺭ ﻋﻠﻴﻪ ﻭﺣﺼﻞ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻤﺎ ﻧﺬﺭ‬
‫ﻓﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﺴﻎ ﻟﻪ ﺗﺮﻛﻪ‪ .‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬
‫ﻓﻌﻠﻲ ﻛﺬﺍ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ‪ :‬ﻟﻠﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻧﺬﺭﺍ ﻭﺍﺟﺒﺎ‪ ،‬ﺑﻞ‬
‫ﻳﻜﻮﻥ ﻣﺨﻴﺮﺍ ﻓﻲ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻭﺗﺮﻛﻪ‪ .‬ﻭﺍﻷﻓﻀﻞ ﻟﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻋﻠﻰ‬
‫ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﻋﺘﻘﺪ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﻛﺎﻥ ﺷﺊ‪ ،‬ﻓﻠﻠﻪ ﻋﻠﻴﻪ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻋﻨﺪ ﺣﺼﻮﻝ ﺫﻟﻚ ﺍﻟﺸﺊ‪ ،‬ﻭﺟﺮﻯ ﺫﻟﻚ ﻣﺠﺮﻯ‬
‫ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻠﻪ ﻋﻠﻲ ﻛﺬﺍ ﻭﻛﺬﺍ‪ .‬ﻭﺇﻥ ﺟﻌﻞ ﻓﻲ ﺍﻋﺘﻘﺎﺩﻩ‪ :‬ﺃﻧﻪ ﻣﺘﻰ‬
‫ﻛﺎﻥ ﺷﺊ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﺬﺍ‪ ،‬ﻭﻟﻢ ﻳﻌﺘﻘﺪﻩ ﻟﻠﻪ‪ ،‬ﻛﺎﻥ ﻣﺨﻴﺮﺍ ﻓﻲ‬
‫ﺫﻟﻚ ﺃﻳﻀﺎ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺍﻟﻘﻮﻝ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ ﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﺣﺼﻞ ﺃﻣﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺷﺊ‪،‬‬

‫)‪(٥٦٢‬‬
 ‫ﻭﻟﻢ ﻳﻌﻴﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﻤﻴﺰﻩ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ ﺷﺎﺀ ﺻﺎﻡ ﻳﻮﻣﺎ‪ ،‬ﻭﺇﻥ‬
‫ﺷﺎﺀ ﺗﺼﺪﻕ ﺑﺸﺊ‪ ،‬ﻗﻞ ﺃﻡ ﻛﺜﺮ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﺃﻭ‬
‫ﻓﻌﻞ ﻗﺮﺑﺔ ﻣﻦ ﺍﻟﻘﺮﺑﺎﺕ‪ .‬ﻭﻣﺘﻰ ﻗﺎﻝ‪ :‬ﻣﺘﻰ ﻛﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬
‫ﻓﻠﻠﻪ ﻋﻠﻲ ﺍﻟﻤﺸﻲ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻠﻪ‪ ،‬ﺃﻭ ﺇﻫﺪﺍﺀ ﺑﺪﻧﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﻤﺘﻰ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺍﻟﺸﺊ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻣﺘﻰ ﻛﺎﻥ ﻛﺬﺍ‪ ،‬ﻓﻠﻠﻪ‬
‫ﻋﻠﻲ ﺃﻥ ﺃﻫﺪﻱ ﻫﺬﺍ ﺍﻟﻄﻌﺎﻡ ﺇﻟﻰ ﺑﻴﺘﻪ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺫﻟﻚ‪ ،‬ﻷﻥ‬
‫ﺍﻻﻫﺪﺍﺀ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻓﻲ ﺍﻟﺒﺪﻥ ﺧﺎﺻﺔ ﺃﻭ ﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﺍﻫﺎ ﻣﻦ ﺍﻟﺒﻘﺮ‬
‫ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺑﺎﻟﻄﻌﺎﻡ‪.‬‬
‫ﻭﺍﻟﻤﻌﺎﻫﺪﺓ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻋﺎﻫﺪﺕ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﻳﻌﺘﻘﺪ ﺫﻟﻚ‪:‬‬
‫ﺃﻧﻪ ﻣﺘﻰ ﻛﺎﻥ ﻛﺬﺍ‪ ،‬ﻓﻌﻠﻲ ﻛﺬﺍ‪ .‬ﻓﻤﺘﻰ ﻗﺎﻝ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺍﻋﺘﻘﺪﻩ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻋﻨﺪ ﺣﺼﻮﻝ ﻣﺎ ﺷﺮﻁ ﺣﺼﻮﻟﻪ‪ ،‬ﻭﺟﺮﻯ ﺫﻟﻚ‬
‫ﻣﺠﺮﻯ ﺍﻟﻨﺬﺭ ﺳﻮﺍﺀ‪ .‬ﻭﻣﺘﻰ ﻗﺎﻝ‪ :‬ﻫﻮ ﻣﺤﺮﻡ ﺑﺤﺠﺔ ﺃﻭ ﻋﻤﺮﺓ‪ ،‬ﺇﻥ‬
‫ﻛﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﺍﻟﻨﺬﺭ ﻭﺍﻟﻌﻬﺪ ﻣﻌﺎ‪ ،‬ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﻬﻤﺎ ﺗﺄﺛﻴﺮ ﺇﺫﺍ ﺻﺪﺭﺍ ﻋﻦ‬
‫ﻧﻴﺔ‪ .‬ﻓﻤﺘﻰ ﺗﺠﺮﺩﺍ ﻣﻦ ﺍﻟﻨﻴﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻤﺎ ﺗﺄﺛﻴﺮ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﺃﻗﺴﺎﻡ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻟﻌﻬﻮﺩ‬
‫ﺍﻟﻨﺬﺭ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﻳﺠﺐ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻭﺿﺮﺏ‬
‫ﻳﺠﺐ ﺫﻟﻚ ﻓﻴﻪ‪.‬‬

‫)‪(٥٦٣‬‬
 ‫ﻓﺎﻟﺬﻱ ﻳﺠﺐ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻫﻮ ﺃﻥ ﻳﻨﺬﺭ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﻓﻌﻞ ﻭﺍﺟﺒﺎ‬
‫ﺃﻭ ﻧﺪﺑﺎ ﺃﻭ ﻣﺒﺎﺣﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺷﺊ ﺑﻌﻴﻨﻪ ﻣﻦ ﺻﻴﺎﻡ ﺃﻭ ﺻﺪﻗﺔ‬
‫ﺃﻭ ﺣﺞ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﺒﺮ‪ .‬ﻓﻤﺘﻰ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﻋﻮﻓﻲ ﻣﻦ ﻣﺮﺿﻪ‪،‬‬
‫ﺃﻭ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮﻩ‪ ،‬ﺃﻭ ﺭﺑﺢ ﻓﻲ ﺗﺠﺎﺭﺗﻪ‪ ،‬ﺃﻭ ﺳﻠﻢ ﻣﻦ ﻳﺪ ﻇﺎﻟﻢ‪،‬‬
‫ﺃﻭ ﻛﺎﻥ ﺷﺊ ﻣﻦ ﺫﻟﻚ ﺑﻮﻟﺪ ﻟﻪ ﺃﻭ ﺃﺥ ﺃﻭ ﻣﺆﻣﻦ‪ ،‬ﻛﺎﻥ ﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﺷﺊ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺟﺐ ﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻭﻣﺘﻰ ﻧﺬﺭ ﺍﻹﻧﺴﺎﻥ‪:‬‬
‫ﺃﻧﻪ ﺇﻥ ﻋﻮﻓﻲ ﻭﻟﺪ ﻟﻪ ﻣﻦ ﻣﺮﺿﻪ ﻭﻫﻮ ﻏﺎﺋﺐ ﻋﻨﻪ‪ ،‬ﺛﻢ ﺳﻤﻊ‬
‫ﺑﺼﻼﺣﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺑﺮﺅﻩ ﺑﻌﺪ ﺍﻟﻨﺬﺭ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺑﺮﺅﻩ ﻗﺒﻞ ﺍﻟﻨﺬﺭ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﺘﻰ ﻧﺬﺭ‪ :‬ﺃﻧﻪ ﻻ ﻳﺘﺰﻭﺝ ﺣﺘﻰ ﻳﺤﺞ‪ ،‬ﺛﻢ ﺗﺰﻭﺝ ﻗﺒﻞ‬
‫ﺍﻟﺤﺞ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺣﺠﺘﻪ ﺣﺠﺔ‬
‫ﺍﻹﺳﻼﻡ ﺃﻭ ﺣﺠﺔ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﻷﻧﻪ ﻋﺪﻝ ﻋﻦ ﻃﺎﻋﺔ ﺇﻟﻰ ﻣﺒﺎﺡ‪.‬‬
‫ﻭﻣﺘﻰ ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﺎ ﻧﺬﺭ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻘﻪ ﺑﺸﺮﻁ‪ ،‬ﻭﺃﻧﻪ ﻳﻔﻌﻠﻪ‬
‫ﻓﻲ ﻭﻗﺖ ﻣﻌﻴﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻟﺸﺮﻁ ﺃﻭ‬
‫ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ‪ .‬ﻓﺈﻥ ﺧﺎﻟﻔﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻘﻪ ﺑﺸﺮﻁ‪ ،‬ﻭﻻ ﺑﻮﻗﺖ ﻣﻌﻴﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺛﺎﺑﺘﺎ ﻓﻲ ﺫﻣﺘﻪ ﺇﻟﻰ ﺃﻥ‬
‫ﻳﻔﻲ ﺑﻪ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﺼﻮﻡ ﺷﻬﺮﺍ ﺃﻭ ﺳﻨﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻌﻠﻘﻪ ﺑﻮﻗﺖ ﻣﻌﻴﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﺃﻱ ﻭﻗﺖ ﻛﺎﻥ‪ ،‬ﻏﻴﺮ‬

‫)‪(٥٦٤‬‬
 ‫ﺃﻥ ﺍﻷﺣﻮﻁ ﺇﺗﻴﺎﻧﻪ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪ .‬ﻭﺇﻥ ﺃﺧﺮﻩ‪ ،‬ﻟﻢ ﺗﻠﺰﻣﻪ ﻛﻔﺎﺭﺓ‪.‬‬
‫ﻭﻣﺘﻰ ﻋﻠﻘﻪ ﺑﻮﻗﺖ ﻣﻌﻴﻦ‪ ،‬ﻓﻤﺘﻰ ﻟﻢ ﻳﺼﻤﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﻣﺘﻰ ﻭﺟﺐ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﻧﺬﺭ‪ ،‬ﻓﻤﺮﺽ ﺃﻭ‬
‫ﺳﺎﻓﺮ ﺃﻭ ﺍﺗﻔﻖ ﺃﻥ ﻳﻜﻮﻥ ﻳﻮﻡ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﻄﺮ‬
‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻳﻘﻀﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻗﺪ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻣﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺴﺎﻓﺮﺍ ﺃﻭ ﺣﺎﺿﺮﺍ‬
‫ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻣﻪ‪ .‬ﻓﺄﻣﺎ ﺻﻴﺎﻡ ﻳﻮﻡ‬
‫ﺍﻟﻌﻴﺪﻳﻦ ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﺇﻥ ﺫﻛﺮ ﺫﻟﻚ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﻟﻨﺬﺭ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻧﺬﺭ ﻓﻲ ﻣﻌﺼﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﻌﺘﻖ ﺭﻗﺒﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﺠﺰﺃﻩ ﻏﻴﺮﻫﺎ‪ ،‬ﺳﻮﺍﺀ‬
‫ﻛﺎﻧﺖ ﻛﺎﻓﺮﺓ ﺃﻭ ﻣﺆﻣﻨﺔ ﻭﻋﻠﻰ ﺃﻱ ﻭﺟﻪ ﻛﺎﻧﺖ‪ .‬ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ‬
‫ﻳﺼﻮﻡ ﺣﻴﻨﺎ ﻣﻦ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻟﻢ ﻳﺴﻢ ﺷﻴﺌﺎ ﻣﻌﻴﻨﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ‬
‫ﺳﺘﺔ ﺃﺷﻬﺮ‪ .‬ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﺼﻮﻡ ﺯﻣﺎﻧﺎ‪ ،‬ﻭﻟﻢ ﻳﺴﻢ ﺷﻴﺌﺎ‪،‬‬
‫ﻓﻠﻴﺼﻢ ﺧﻤﺴﺔ ﺃﺷﻬﺮ‪ .‬ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﻌﺘﻖ ﻛﻞ ﻋﺒﺪ ﻟﻪ ﻗﺪﻳﻢ ﻓﻲ‬
‫ﻣﻠﻜﻪ‪ ،‬ﻭﻟﻢ ﻳﻌﻴﻦ ﺷﻴﺌﺎ‪ ،‬ﺃﻋﺘﻖ ﻛﻞ ﻋﺒﺪ ﻗﺪ ﻣﻀﻰ ﻋﻠﻴﻪ ﻓﻲ ﻣﻠﻜﻪ‬
‫ﺳﺘﺔ ﺃﺷﻬﺮ‪ .‬ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﺘﺼﺪﻕ ﻣﻦ ﻣﺎﻟﻪ ﺑﻤﺎﻝ ﻛﺜﻴﺮ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺴﻤﻪ‪ ،‬ﺗﺼﺪﻕ ﺑﺜﻤﺎﻧﻴﻦ ﺩﺭﻫﻤﺎ ﻓﻤﺎ ﺯﺍﺩ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﺤﺞ ﻣﺎﺷﻴﺎ‪ ،‬ﺃﻭ ﻳﺰﻭﺭ ﺃﺣﺪ ﺍﻟﻤﺸﺎﻫﺪ ﻛﺬﻟﻚ‪،‬‬
‫ﻓﻌﺠﺰ ﻋﻦ ﺍﻟﻤﺸﻲ‪ ،‬ﻓﻠﻴﺮﻛﺐ ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﺭﻛﺐ ﻣﻦ ﻏﻴﺮ‬
‫ﻋﺠﺰ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺤﺞ ﺃﻭ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻳﻤﺸﻲ ﻣﺎ ﺭﻛﺐ ﻣﻨﻪ‪،‬‬

‫)‪(٥٦٥‬‬
‫ﻭﻳﺮﻛﺐ ﻣﺎ ﻣﺸﻲ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺒﺮ ﻧﺎﺫﺭ ﺍﻟﻤﺸﻲ ﻓﻲ ﺯﻭﺭﻕ ﻧﻬﺮﺍ‬
‫ﻓﻠﻴﻘﻢ ﻓﻴﻪ ﻗﺎﺋﻤﺎ‪ ،‬ﻭﻻ ﻳﺠﻠﺲ ﺣﺘﻰ ﻳﺨﺮﺝ ﺇﻟﻰ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﺨﺮﺝ ﺷﻴﺌﺎ ﻣﻦ ﻣﺎﻟﻪ ﻓﻲ ﺳﺒﻴﻞ ﻣﻦ ﺳﺒﻞ ﺍﻟﺨﻴﺮ‬
‫ﻭﻟﻢ ﻳﺴﻢ ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺇﻥ ﺷﺎﺀ‪ ،‬ﺗﺼﺪﻕ ﺑﻪ ﻋﻠﻰ ﻓﻘﺮﺍﺀ‬
‫ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ‪ ،‬ﺟﻌﻠﻪ ﻓﻲ ﺣﺞ ﺃﻭ ﺯﻳﺎﺭﺓ ﺃﻭ ﻭﺟﻪ ﻣﻦ ﻭﺟﻮﻩ‬
‫ﺍﻟﺒﺮ ﻭﻣﺼﺎﻟﺢ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻣﻦ ﺟﻌﻞ ﺟﺎﺭﻳﺘﻪ ﺃﻭ ﻋﺒﺪﻩ ﺃﻭ ﺩﺍﺑﺘﻪ‬
‫ﻫﺪﻳﺎ ﻟﺒﻴﺖ ﺍﻟﻠﻪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﺃﻭ ﻟﻤﺸﻬﺪ ﻣﻦ ﻣﺸﺎﻫﺪ ﺍﻷﺋﻤﺔ‪ ،‬ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻠﻴﺒﻊ ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻟﺠﺎﺭﻳﺔ ﺃﻭ ﺍﻟﺪﺍﺑﺔ‪ ،‬ﻭﻳﺼﺮﻑ ﺛﻤﻨﻪ ﻓﻲ‬
‫ﻣﺼﺎﻟﺢ ﺍﻟﺒﻴﺖ ﺃﻭ ﺍﻟﻤﺸﻬﺪ ﺃﻭ ﻓﻲ ﻣﻌﻮﻧﺔ ﺍﻟﺤﺎﺝ ﺃﻭ ﺍﻟﺰﺍﺋﺮﻳﻦ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﺼﻠﻲ ﺻﻼﺓ ﻣﻌﺮﻭﻓﺔ ﺗﻄﻮﻋﺎ ﻓﻲ ﻭﻗﺖ ﻣﺨﺼﻮﺹ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﻠﻴﻬﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻲ ﺳﻔﺮ ﻛﺎﻥ ﺃﻭ ﺣﻀﺮ‬
‫ﻟﻴﻼ ﻛﺎﻥ ﺃﻭ ﻧﻬﺎﺭﺍ‪ .‬ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﺘﺼﺪﻕ ﺑﺪﺭﺍﻫﻢ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‬
‫ﺃﻭ ﻓﻲ ﻣﻮﺿﻊ ﻣﺨﺼﻮﺹ‪ ،‬ﻟﻢ ﻳﺠﺰﺃ ﻋﻨﻪ ﺍﻻﻧﺼﺮﺍﻑ ﺇﻟﻰ ﻏﻴﺮﻩ‬
‫ﻓﺈﻥ ﺻﺮﻓﻬﺎ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻮﺟﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ‪ .‬ﻭﻣﻦ‬
‫ﻧﺬﺭ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﺭﺯﻕ ﻭﻟﺪﺍ‪ ،‬ﺣﺞ ﺑﻪ ﺃﻭ ﺣﺞ ﻋﻨﻪ‪ ،‬ﺛﻢ ﻣﺎﺕ‬
‫ﺍﻟﻨﺎﺫﺭ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺤﺞ ﺑﺎﻟﻮﻟﺪ‪ ،‬ﺃﻭ ﻋﻨﻪ ﻣﻦ ﺻﻠﺐ ﻣﺎﻟﻪ ﺍﻟﺬﻱ‬
‫ﺗﺮﻙ‪.‬‬
‫ﻭﻣﺘﻰ ﻧﺬﺭ ﻓﻲ ﻃﺎﻋﺔ‪ :‬ﺃﻧﻪ ﻳﺘﺼﺪﻕ ﺑﺠﻤﻴﻊ ﻣﺎ ﻳﻤﻠﻜﻪ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻏﻴﺮ ﺃﻧﻪ ﺇﺫﺍ ﺧﺎﻑ ﺍﻟﻀﺮﺭ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻲ ﺧﺮﻭﺟﻪ‬
‫ﻣﻦ ﺟﻤﻴﻊ ﻣﺎ ﻳﻤﻠﻜﻪ‪ ،‬ﻓﻠﻴﻘﻮﻡ ﺟﻤﻴﻊ ﻣﺎ ﻳﻤﻠﻜﻪ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺛﻢ‬

‫)‪(٥٦٦‬‬
 ‫ﻟﻴﺘﺼﺪﻕ ﻣﻌﻪ‪ ،‬ﻭﻳﺜﺒﺘﻪ ﺇﻟﻰ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﺍﺳﺘﻮﻓﻰ ﻣﺎ ﻛﺎﻥ ﻗﺪ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﺮﺃﺕ ﺫﻣﺘﻪ‪ .‬ﻭﻣﻦ ﻧﺬﺭ‪ ،‬ﻭﻟﻢ ﻳﺴﻢ ﺷﻴﺌﺎ‪ ،‬ﺇﻥ‬
‫ﺷﺎﺀ ﺻﻠﻰ ﺭﻛﻌﺘﻴﻦ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺻﺎﻡ ﻳﻮﻣﺎ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺗﺼﺪﻕ ﺑﺪﺭﻫﻢ‬
‫ﻓﻤﺎ ﻓﻮﻗﻪ ﺃﻭ ﺩﻭﻧﻪ‪ .‬ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻻ ﻳﺒﻴﻊ ﻣﻤﻠﻮﻛﺎ ﻟﻪ ﺃﺑﺪﺍ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ‬
‫ﻟﻪ ﺑﻴﻌﻪ‪ ،‬ﻭﺇﻥ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺛﻤﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ ﻓﻲ ﺷﺊ ﻓﻌﺠﺰ ﻋﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﺤﺮﻡ ﺑﺤﺠﺔ ﺃﻭ ﻋﻤﺮﺓ ﻣﻦ ﻣﻮﺿﻊ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻤﻴﻘﺎﺕ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻭﺇﺫﺍ ﺣﺎﺿﺖ‬
‫ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺣﺎﻝ ﺻﻴﺎﻡ ﻧﺬﺭﺗﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻔﻄﺮ‪ ،‬ﺛﻢ ﺗﻘﻀﻲ‪،‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺷﺊ‪ .‬ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻥ ﻳﺤﺞ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪،‬‬
‫ﻓﺤﺞ ﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﺃﺟﺰﺃﻩ ﻋﻤﻦ ﺣﺞ ﻋﻨﻪ ﻭﻋﻤﺎ ﻧﺬﺭ ﻓﻴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻻ ﻳﺠﺐ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻣﻦ ﺍﻟﻨﺬﺭ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻳﻨﺬﺭ‪ :‬ﺃﻧﻪ‬
‫ﻣﺘﻰ ﻟﻢ ﻳﺘﺮﻙ ﻭﺍﺟﺒﺎ ﺃﻭ ﻧﺪﺑﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻴﺖ ﻭﻛﻴﺖ‪ ،‬ﻓﻠﻴﻔﻌﻞ‬
‫ﺍﻟﻮﺍﺟﺐ ﺃﻭ ﺍﻟﻨﺪﺏ‪ ،‬ﻭﻻ ﺷﺊ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻧﺬﺭ‪ :‬ﺃﻧﻪ ﻣﺘﻰ‬
‫ﻟﻢ ﻳﻔﻌﻞ ﻗﺒﻴﺤﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻴﺖ ﻛﻴﺖ‪ ،‬ﻓﻠﻴﺘﺮﻙ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﻻ‬
‫ﺷﺊ ﻋﻠﻴﻪ‪ .‬ﻭﻣﻦ ﻧﺬﺭ ﺷﻜﺮﺍ ﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﻓﻌﻞ ﻗﺒﻴﺤﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﻛﻴﺖ ﻭﻛﻴﺖ‪ ،‬ﺛﻢ ﻓﻌﻞ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺑﻤﺎ ﻧﺬﺭ ﺑﻪ‪،‬‬
‫ﻷﻥ ﻫﺬﺍ ﻧﺬﺭ ﻓﻲ ﻣﻌﺼﻴﺔ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺠﻌﻞ ﺫﻟﻚ ﻋﻠﻰ ﻧﻔﺴﻪ ﻋﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﻟﻜﻔﺎﺭﺓ ﻟﻤﺎ ﻳﺮﺗﻜﺒﻪ ﻣﻦ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻪ ﺣﻴﻨﺌﺬ‬

‫)‪(٥٦٧‬‬
 ‫ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻭﻣﻦ ﻧﺬﺭ‪ :‬ﺃﻧﻪ ﻣﺘﻰ ﻓﻌﻞ ﻭﺍﺟﺒﺎ ﺃﻭ ﻧﺪﺑﺎ‪ ،‬ﺃﻭ ﻗﺪﻡ‬
‫ﻣﻦ ﺳﻔﺮ‪ ،‬ﺃﻭ ﺭﺑﺢ ﻓﻲ ﺗﺠﺎﺭﺓ‪ ،‬ﺃﻭ ﺑﺮﺃ ﻣﻦ ﻣﺮﺽ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‬
‫ﺷﺮﺏ ﺧﻤﺮﺍ‪ ،‬ﺃﻭ ﺍﺭﺗﻜﺐ ﻓﺠﻮﺭﺍ‪ ،‬ﺃﻭ ﻗﺘﻞ ﻣﺆﻣﻨﺎ‪ ،‬ﺃﻭ ﺗﺮﻙ‬
‫ﻓﺮﺿﺎ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺸﺮ‪ ،‬ﻭﻳﻔﻌﻞ ﺍﻟﺨﻴﺮ‪ ،‬ﻭﻻ ﻛﻔﺎﺭﺓ‬
‫ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﻋﺎﻫﺪ ﺍﻟﻠﻪ‪ :‬ﺃﻥ ﻳﻔﻌﻞ ﻭﺍﺟﺒﺎ ﺃﻭ ﻧﺪﺑﺎ‪ ،‬ﺃﻭ ﻣﺎ ﻳﻜﻮﻥ ﺑﻪ‬
‫ﻣﻄﻴﻌﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭﺓ‬
‫ﻓﺈﻥ ﻋﺎﻫﺪ ﻋﻠﻰ‪ :‬ﺃﻥ ﻻ ﻳﻔﻌﻞ ﻗﺒﻴﺤﺎ‪ ،‬ﺃﻭ ﻻ ﻳﺘﺮﻙ ﻭﺍﺟﺒﺎ ﺃﻭ ﻧﺪﺑﺎ‪،‬‬
‫ﺛﻢ ﻓﻌﻞ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﺃﻭ ﺗﺮﻙ ﺍﻟﻮﺍﺟﺐ ﺃﻭ ﺍﻟﻨﺪﺏ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ‬
‫ﺍﻟﻜﻔﺎﺭﺓ‪ .‬ﻭﻣﻦ ﻋﺎﻫﺪ ﺍﻟﻠﻪ‪ :‬ﺃﻥ ﻳﻔﻌﻞ ﻓﻌﻼ ﻛﺎﻥ ﺍﻷﻭﻟﻰ ﺃﻻ ﻳﻔﻌﻠﻪ ﻓﻲ‬
‫ﺩﻳﻨﻪ ﺃﻭ ﺩﻧﻴﺎﻩ‪ ،‬ﺃﻭ ﻻ ﻳﻔﻌﻞ ﻓﻌﻼ ﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻔﻌﻠﻪ‪ ،‬ﻓﻠﻴﻔﻌﻞ ﻣﺎ‬
‫ﺍﻷﻭﻟﻰ ﺑﻪ ﻓﻌﻠﻪ‪ ،‬ﻭﻟﻴﺘﺮﻙ ﻣﺎ ﺍﻷﻭﻟﻰ ﺑﻪ ﺗﺮﻛﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﻛﻔﺎﺭﺓ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻜﻔﺎﺭﺍﺕ‬
‫ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﺇﻣﺎ ﻋﺘﻖ ﺭﻗﺒﺔ ﺃﻭ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﻴﻦ ﺃﻭ‬
‫ﻛﺴﻮﺗﻬﻢ‪ :‬ﺃﻱ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻓﻌﻞ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ‪ ،‬ﻣﺨﻴﺮ ﻓﻴﻬﺎ‪.‬‬
‫ﻓﻤﺘﻰ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﻋﺠﺰ ﻋﻦ ﺟﻤﻴﻌﻬﺎ‪ ،‬ﻭﺣﺪ‬
‫ﺍﻟﻌﺠﺰ ﻋﻦ ﺫﻟﻚ ﻫﻮ ﺃﻻ ﻳﻜﻮﻥ ﻟﻪ ﻣﺎ ﻳﻔﻀﻞ ﻋﻦ ﻗﻮﺗﻪ ﻭﻗﻮﺕ ﻋﻴﺎﻟﻪ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﺘﺘﺎﺑﻌﺎﺕ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ‬

‫)‪(٥٦٨‬‬
 ‫ﺍﻟﺼﻮﻡ‪ ،‬ﻓﻠﻴﺴﺘﻐﻔﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻻ ﻳﻌﻮﺩ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻓﻠﻴﻌﺘﻖ ﻣﻦ ﻛﺎﻥ ﻇﺎﻫﺮﻩ ﻇﺎﻫﺮ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺑﺤﻜﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﺻﻐﻴﺮﺍ‬
‫ﻛﺎﻥ ﺃﻭ ﻛﺒﻴﺮﺍ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﺘﻖ ﻣﺪﺑﺮﺍ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ‬
‫ﻳﻨﻘﺾ ﺗﺪﺑﻴﺮﻩ‪ .‬ﻭﻻ ﺃﻥ ﻳﻌﺘﻖ ﻣﻜﺎﺗﺒﺎ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺃﺩﻯ ﻣﻦ ﻣﻜﺎﺗﺒﺘﻪ‬
‫ﺷﻴﺌﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﺘﻖ ﻣﻤﻠﻮﻛﺎ ﻗﺪ ﺃﺑﻖ ﻣﻨﻪ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻌﺮﻑ ﻣﻨﻪ‬
‫ﺍﻟﻤﻮﺕ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﺘﻖ ﺃﻋﺮﺝ ﺃﻭ ﺃﻋﻮﺭ ﺃﻭ ﺃﺷﻞ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ‬
‫ﻳﻌﺘﻖ ﺃﻋﻤﻰ ﻭﻻ ﺃﺟﺬﻡ ﻭﻻ ﻣﻘﻌﺪﺍ‪ ،‬ﻷﻥ ﻫﺆﻻﺀ ﻳﻨﻌﺘﻘﻮﻥ ﺑﻬﺬﻩ‬
‫ﺍﻵﻓﺎﺕ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻌﺘﻘﻬﻢ ﺻﺎﺣﺒﻬﻢ‪ .‬ﻭﻳﺠﻮﺯ ﻋﺘﻖ ﺃﻡ ﺍﻟﻮﻟﺪ ﻓﻲ‬
‫ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻄﻌﻢ ﺍﻟﻤﺴﺎﻛﻴﻦ‪ ،‬ﻓﻠﻴﻄﻌﻢ ﻟﻜﻞ ﻣﺴﻜﻴﻦ ﻣﺪﻳﻦ ﻣﻦ‬
‫ﻃﻌﺎﻡ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻃﻌﻢ ﻛﻞ ﻭﺍﺣﺪ ﻣﺪﺍ ﻣﻦ ﻃﻌﺎﻡ‪.‬‬
‫ﻭﺇﻥ ﺟﻤﻌﻬﻢ ﻓﻲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻃﻌﻤﻬﻢ ﺫﻟﻚ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ‬
‫ﺑﺄﺱ‪ .‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺟﻤﻠﺘﻬﻢ ﻣﻦ ﻫﻮ ﺻﻐﻴﺮ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻛﻠﻬﻢ ﺻﻐﺎﺭﺍ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻧﻮﺍ ﻛﻠﻬﻢ ﺻﻐﺎﺭﺍ‪ ،‬ﺍﺣﺘﺴﺐ‬
‫ﻛﻞ ﺍﺛﻨﻴﻦ ﻣﻨﻬﻢ ﺑﻮﺍﺣﺪ‪.‬‬
‫ﻭﻻ ﻳﻄﻌﻢ ﺇﻻ ﻓﻘﺮﺍﺀ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺃﻭ ﻣﻦ ﻫﻮ ﺑﺤﻜﻤﻬﻢ‪ .‬ﻭﻣﺘﻰ ﻟﻢ‬
‫ﻳﺠﺪ ﺗﻤﺎﻡ ﺍﻟﻌﺪﺩ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﻭﺟﺪ ﺑﻌﻀﻬﻢ‪ ،‬ﻛﺮﺭ ﻣﻦ‬
‫ﺍﻟﻤﻮﺟﻮﺩﻳﻦ ﺣﺘﻰ ﻳﺴﺘﻮﻓﻲ ﺍﻟﻌﺪﺩ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺇﻻ ﻭﺍﺣﺪﺍ‪ ،‬ﺃﻃﻌﻤﻪ‬

‫)‪(٥٦٩‬‬
 ‫ﻋﺸﺮ ﻣﺮﺍﺕ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻳﺴﺘﻮﻓﻲ ﺍﻟﻌﺪﺩ‪.‬‬
‫ﻭﻣﺘﻰ ﻟﻢ ﻳﺠﺪ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺃﺻﻼ ﻭﻻ ﻣﻦ ﺃﻭﻻﺩﻫﻢ‪،‬‬
‫ﺃﻃﻌﻢ ﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﻣﻤﻦ ﺧﺎﻟﻔﻬﻢ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻄﻌﻢ ﺍﻟﻨﺎﺻﺐ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﺭﻓﻊ ﻣﺎ ﻳﻄﻌﻤﻬﻢ ﺍﻟﺨﺒﺰ ﻭﺍﻟﻠﺤﻢ‪ ،‬ﻭﺃﻭﺳﻄﻪ ﺍﻟﺨﺒﺰ ﻭﺍﻟﺨﻞ‬
‫ﻭﺍﻟﺰﻳﺖ‪ ،‬ﻭﺃﺩﻭﻧﻪ ﺍﻟﺨﺒﺰ ﻭﺍﻟﻤﻠﺢ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺭﺍﺩ ﻛﺴﻮﺗﻬﻢ‪ ،‬ﻓﻠﻴﻌﻂ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺛﻮﺑﻴﻦ ﻳﻮﺍﺭﻱ‬
‫ﺑﻬﻤﺎ ﺟﺴﺪﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺛﻮﺏ‬
‫ﻭﺍﺣﺪ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﻻ ﺗﺠﺐ ﺇﻻ ﺑﻌﺪ ﺍﻟﺤﻨﺚ‪ .‬ﻓﺈﻥ ﻛﻔﺮ ﻗﺒﻞ‬
‫ﺍﻟﺤﻨﺚ‪ ،‬ﻟﻢ ﻳﺠﺰﺃﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻀﺎﺅﻫﺎ ﺑﻌﺪ ﺍﻟﺤﻨﺚ‪ .‬ﻭﻣﻦ‬
‫ﺣﻠﻒ ﺑﺎﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺍﻟﻠﻪ ﺃﻭ ﻣﻦ ﺭﺳﻮﻟﻪ ﺃﻭ ﻣﻦ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ‪،‬‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﻇﻬﺎﺭ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ‪.‬‬
‫ﻭﻛﻔﺎﺭﺓ ﻧﻘﺾ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻟﻌﻬﻮﺩ ﻋﺘﻖ ﺭﻗﺒﺔ ﺃﻭ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ‬
‫ﻣﺘﺘﺎﺑﻌﻴﻦ ﺃﻭ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ ﻣﺨﻴﺮ ﻓﻴﻬﺎ‪ :‬ﺃﻳﻬﺎ ﺷﺎﺀ ﻓﻌﻞ‪،‬‬
‫ﻓﻘﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﻣﺘﻰ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺛﻤﺎﻧﻴﺔ‬
‫ﻋﺸﺮ ﻳﻮﻣﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻃﻌﻢ ﻋﺸﺮﺓ ﻣﺴﺎﻛﻴﻦ‪،‬‬
‫ﺃﻭ ﻗﺎﻡ ﺑﻜﺴﻮﺗﻬﻢ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺗﺼﺪﻕ ﺑﻤﺎ ﺍﺳﺘﻄﺎﻉ‪.‬‬

‫)‪(٥٧٠‬‬
 ‫ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﺷﻴﺌﺎ ﺃﺻﻼ‪ ،‬ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻻ ﻳﻌﻮﺩ‪ .‬ﻭﻣﻦ‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﻳﻮﻡ ﻗﺪ ﻧﺬﺭ ﺻﻮﻣﻪ‪ ،‬ﻓﻌﺠﺰ ﻋﻦ ﺻﻴﺎﻣﻪ‪ ،‬ﺃﻃﻌﻢ‬
‫ﻣﺴﻜﻴﻨﺎ ﻣﺪﻳﻦ ﻣﻦ ﻃﻌﺎﻡ ﻛﻔﺎﺭﺓ ﻟﺬﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪.‬‬
‫ﻭﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ ﻋﺘﻖ ﺭﻗﺒﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﺭﻗﺒﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺃﻃﻌﻢ ﺳﺘﻴﻦ‬
‫ﻣﺴﻜﻴﻨﺎ‪ .‬ﻓﺈﻥ ﺟﺎﻣﻊ ﻗﺒﻞ ﺃﻥ ﻳﻜﻔﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺃﺧﺮﻯ‬
‫ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻛﻠﻤﺎ ﺟﺎﻣﻊ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﺃﺧﺮﻯ ﺇﻟﻰ ﺃﻥ‬
‫ﻳﻜﻔﺮ‪.‬‬
‫ﻭﻛﻔﺎﺭﺓ ﻣﻦ ﺃﻓﻄﺮ ﻳﻮﻣﺎ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺇﻣﺎ ﻋﺘﻖ ﺭﻗﺒﺔ‪،‬‬
‫ﺭﻗﺒﺔ‪ ،‬ﺃﻭ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ ،‬ﺃﻭ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪:‬‬
‫ﺃﻱ ﺍﻟﺜﻼﺛﺔ ﻓﻌﻞ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﻫﻮ ﻣﺨﻴﺮ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻛﻔﺎﺭﺓ ﻗﺘﻞ ﺍﻟﺨﻄﺄ ﻋﺘﻖ ﺭﻗﺒﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ‪ ،‬ﺃﻃﻌﻢ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪.‬‬
‫ﻭﻛﻔﺎﺭﺓ ﻗﺘﻞ ﺍﻟﻌﻤﺪ‪ ،‬ﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻭﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪،‬‬
‫ﻭﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ ﺑﻌﺪ ﺭﺿﺎ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺑﺎﻟﺪﻳﺔ ﺃﻭ ﺍﻟﻌﻔﻮ‬
‫ﻋﻨﻪ‪.‬‬
‫ﻭﻛﻔﺎﺭﺓ ﻣﻦ ﻭﻃﺊ ﺯﻭﺟﺘﻪ ﻓﻲ ﺣﻴﺾ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻭﻃﺆﻩ ﻟﻬﺎ ﻓﻲ‬
‫ﺃﻭﻝ ﺍﻟﺤﻴﺾ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻨﺎﺭ‪ ،‬ﻗﻴﻤﺘﻪ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﺟﻴﺎﺩﺍ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻭﺳﻄﻪ‪ ،‬ﻧﺼﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺁﺧﺮﻩ‪ ،‬ﺭﺑﻊ‬
‫ﺩﻳﻨﺎﺭ ﻋﻠﻰ ﺣﺴﺎﺏ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺇﻥ ﻭﻃﺊ ﺃﻣﺘﻪ ﻓﻲ ﺍﻟﺤﻴﺾ‪ ،‬ﻛﺎﻥ‬

‫)‪(٥٧١‬‬
 ‫ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺃﻣﺪﺍﺩ ﻣﻦ ﻃﻌﺎﻡ‪ ،‬ﻳﻔﺮﻗﻬﺎ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺴﺎﻛﻴﻦ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ ﻓﻲ ﺷﺊ ﻣﻤﺎ ﺫﻛﺮﻧﺎﻩ‬
‫ﻣﻦ ﺍﻟﻜﻔﺎﺭﺍﺕ‪ ،‬ﻓﺼﺎﻡ ﺷﻬﺮﺍ ﻭﻣﻦ ﺍﻟﺜﺎﻧﻲ ﺷﻴﺌﺎ‪ ،‬ﺛﻢ ﺃﻓﻄﺮ ﻣﻦ ﻏﻴﺮ‬
‫ﻋﻠﺔ‪ ،‬ﻛﺎﻥ ﻣﺨﻄﺌﺎ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﺻﺎﻡ ﺷﻬﺮﺍ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻜﻦ ﻗﺪ ﺻﺎﻡ ﻣﻦ ﺍﻟﺜﺎﻧﻲ ﺷﻴﺌﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻴﻨﺎﻑ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺇﻓﻄﺎﺭﻩ ﻗﺒﻞ ﺍﻟﺸﻬﺮ ﻟﻤﺮﺽ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﻋﺠﺰ ﻋﻦ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻭﺟﺒﺎ ﻋﻠﻴﻪ‪ ،‬ﺻﺎﻡ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‬
‫ﻳﻮﻣﺎ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺗﺼﺪﻕ ﻋﻦ ﻛﻞ‬
‫ﻳﻮﻡ ﺑﻤﺪ ﻣﻦ ﻃﻌﺎﻡ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ‪ ،‬ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻛﻔﺎﺭﺓ ﺍﻻﻳﻼﺀ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﺳﻮﺍﺀ‪ .‬ﻭﻣﻦ ﺃﻓﻄﺮ ﻳﻮﻣﺎ ﻗﺪ‬
‫ﻧﻮﻯ ﺻﻮﻣﻪ ﻗﻀﺎﺀ ﻟﺸﻬﺮ ﺭﻣﻀﺎﻥ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ‬
‫ﻳﻤﻴﻦ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ‪ ،‬ﺻﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﻭﻣﻦ ﺗﺰﻭﺝ ﺑﺎﻣﺮﺃﺓ ﻓﻲ‬
‫ﻋﺪﺗﻬﺎ‪ ،‬ﻓﺎﺭﻗﻬﺎ‪ ،‬ﻭﻛﻔﺮ ﻋﻦ ﻓﻌﻠﻪ ﺑﺨﻤﺴﺔ ﺃﺻﻮﻉ ﻣﻦ ﺩﻗﻴﻖ‪.‬‬
‫ﻭﻣﻦ ﻧﺎﻡ ﻋﻦ ﻋﺸﺎﺀ ﺍﻵﺧﺮﺓ ﺣﺘﻰ ﻳﻤﻀﻲ ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻠﻴﻞ‪،‬‬
‫ﺻﻼﻫﺎ ﺣﻴﻦ ﻳﺴﺘﻴﻘﻆ ﻭﻳﺼﺒﺢ ﺻﺎﺋﻤﺎ ﻛﻔﺎﺭﺓ ﻟﺬﻧﺒﻪ ﻓﻲ ﺍﻟﻨﻮﻡ ﻋﻨﻬﺎ‬
‫ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ .‬ﻭﻣﻦ ﻧﺎﻡ ﻋﻦ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﻗﺪ‬
‫ﺍﺣﺘﺮﻕ ﺍﻟﻘﺮﺹ ﻛﻠﻪ‪ ،‬ﻓﻠﻴﻐﺘﺴﻞ ﻛﻔﺎﺭﺓ ﻟﺬﻧﺒﻪ‪ ،‬ﻭﻟﻴﻘﺾ ﺍﻟﺼﻼﺓ‬
‫ﺑﻌﺪ ﺍﻟﻐﺴﻞ‪ .‬ﻭﻣﻦ ﺳﻌﻰ ﺇﻟﻰ ﻣﺼﻠﻮﺏ ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻟﻴﺮﺍﻩ‪،‬‬
‫ﻓﻠﻴﺴﺘﻐﻔﺮ ﺍﻟﻠﻪ ﻣﻦ ﺫﻧﺒﻪ‪ ،‬ﻭﻳﻐﺘﺴﻞ ﻛﻔﺎﺭﺓ ﻟﺴﻌﻴﻪ ﺇﻟﻴﻪ‪.‬‬

‫)‪(٥٧٢‬‬
 ‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺸﻖ ﺛﻮﺑﻪ ﻓﻲ ﻣﻮﺕ ﻭﻟﺪﻩ ﻭﻻ ﻓﻲ ﻣﻮﺕ‬
‫ﺯﻭﺟﺘﻪ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﻳﻤﻴﻦ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺃﻥ ﻳﺸﻖ ﺛﻮﺑﻪ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﻓﻲ ﻣﻮﺕ ﺃﺧﻴﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻠﻄﻢ ﻭﺟﻬﻬﺎ ﻓﻲ ﻣﺼﺎﺏ‪ ،‬ﻭﻻ ﺗﺨﺪﺷﻪ‪،‬‬
‫ﻭﻻ ﺗﺠﺰ ﺷﻌﺮﻫﺎ‪ .‬ﻓﺈﻥ ﺟﺰﺗﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻛﻔﺎﺭﺓ ﻗﺘﻞ ﺍﻟﺨﻄﺄ‪:‬‬
‫ﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﺃﻭ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ ،‬ﺃﻭ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‬
‫ﻓﺈﻥ ﺧﺪﺷﺖ ﻭﺟﻬﻬﺎ‪ ،‬ﺣﺘﻰ ﺗﺪﻣﻴﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﻟﻄﻤﺖ ﻭﺟﻬﻬﺎ‪ ،‬ﺍﺳﺘﻐﻔﺮﺕ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻻ ﻛﻔﺎﺭﺓ ﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﻣﺮﺗﺒﺔ‪ ،‬ﻓﻌﺠﺰ ﻋﻦ ﺍﻟﺮﻗﺒﺔ‪ ،‬ﻓﺎﻧﺘﻘﻞ‬
‫ﺇﻟﻰ ﺍﻟﺼﻮﻡ‪ ،‬ﻓﺼﺎﻡ ﺷﻴﺌﺎ‪ ،‬ﺛﻢ ﻭﺟﺪ ﺍﻟﺮﻗﺒﺔ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﺮﺟﻮﻉ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺼﻮﻡ‪ .‬ﻭﺇﻥ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﺮﻗﺒﺔ‪ ،‬ﻛﺎﻥ‬
‫ﺫﻟﻚ ﺃﻓﻀﻞ ﻟﻪ‪.‬‬
‫ﻭﻣﻦ ﺿﺮﺏ ﻣﻤﻠﻮﻛﺎ ﻟﻪ ﻓﻮﻕ ﺍﻟﺤﺪ‪ ،‬ﻛﺎﻧﺖ ﻛﻔﺎﺭﺗﻪ ﺃﻥ ﻳﻌﺘﻘﻪ‪.‬‬
‫ﻓﺈﻥ ﻗﺘﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﺃﻭ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪،‬‬
‫ﺃﻭ ﺇﻃﻌﺎﻡ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺘﻮﺑﺔ ﻣﻤﺎ ﻓﻌﻞ‪.‬‬

‫)‪(٥٧٣‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ‬
‫ﺑﺎﺏ ﻣﺎ ﻳﺴﺘﺒﺎﺡ ﺃﻛﻠﻪ ﻣﻦ ﺳﺎﺋﺮ ﺃﺟﻨﺎﺱ ﺍﻟﺤﻴﻮﺍﻥ‬
‫ﻭﻣﺎ ﻻ ﻳﺴﺘﺒﺎﺡ‬
‫ﺍﻟﺤﻴﻮﺍﻥ ﻋﻠﻰ ﺿﺮﻭﺏ‪ :‬ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺤﻀﺮ ﺧﺎﺻﺔ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺒﺮ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺒﺤﺮ‪ .‬ﻭﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﻳﻨﻘﺴﻢ ﺃﻗﺴﺎﻣﺎ ﺛﻼﺛﺔ‪ ،‬ﻗﺴﻢ ﻣﻨﻬﺎ ﻣﺒﺎﺡ ﻃﻠﻖ‪،‬‬
‫ﻭﻗﺴﻢ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻗﺴﻢ ﻣﺤﻈﻮﺭ‪.‬‬
‫ﻓﺄﻣﺎ ﺣﻴﻮﺍﻥ ﺍﻟﺤﻀﺮ‪ ،‬ﻓﺎﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﻣﺎ ﻭﻟﺪ ﻣﻨﻬﺎ‪،‬‬
‫ﻓﺈﻧﻬﺎ ﺃﺟﻤﻊ ﻣﺒﺎﺣﺔ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﺇﻻ ﻣﺎ‬
‫ﻛﺎﻥ ﻣﻨﻪ ﺟﻼﻻ‪ ،‬ﻓﺈﻧﻪ ﻣﺤﻈﻮﺭ ﻻ ﻳﺠﻮﺯ ﺃﻛﻠﻪ‪.‬‬
‫ﻭﺣﺪ ﺍﻟﺠﻼﻝ ﺍﻟﺬﻱ ﻻ ﻳﺠﻮﺯ ﺃﻛﻠﻪ ﺇﻻ ﺑﻌﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ‪ ،‬ﻫﻮ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻏﺪﺍﺅﻩ ﺃﺟﻤﻊ ﻋﺬﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺨﻠﻄﻬﺎ ﺑﻐﻴﺮﻫﺎ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ‬
‫ﻣﺨﻠﻄﺎ ﺑﺄﻛﻞ ﺍﻟﻌﺬﺭﺓ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻓﺈﻥ ﻟﺤﻤﻬﺎ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻟﻴﺲ‬
‫ﺑﻤﺤﻈﻮﺭ‪ .‬ﻭﻳﺴﺘﺒﺮﺃ ﺍﻟﺠﻼﻝ‪ :‬ﺍﻹﺑﻞ ﻣﻨﻪ ﺑﺄﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ‪ ،‬ﻳﺮﺑﻂ‬
‫ﻭﻳﻌﻠﻒ ﺣﺘﻰ ﻳﺰﻭﻝ ﻋﻨﻪ ﺣﻜﻢ ﺍﻟﺠﻠﻞ‪ ،‬ﻭﺍﻟﺒﻘﺮ ﺑﻌﺸﺮﻳﻦ ﻳﻮﻣﺎ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻭﺍﻟﺸﺎﺓ ﺑﻌﺸﺮﺓ ﺃﻳﺎﻡ‪.‬‬

‫)‪(٥٧٤‬‬
 ‫ﻭﺇﺫﺍ ﺷﺮﺏ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺧﻤﺮﺍ‪ ،‬ﺛﻢ ﺫﺑﺢ‪ ،‬ﺟﺎﺯ‬
‫ﺃﻛﻞ ﻟﺤﻤﻪ ﺑﻌﺪ ﺃﻥ ﻳﻐﺴﻞ ﺑﺎﻟﻤﺎﺀ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﺷﺊ ﻣﻤﺎ ﻓﻲ ﺑﻄﻨﻪ‬
‫ﻭﻻ ﺍﺳﺘﻌﻤﺎﻟﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺭﺿﻊ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﻣﻦ ﺧﻨﺰﻳﺮﺓ‪ ،‬ﺣﺘﻰ ﺍﺷﺘﺪ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻭﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻧﺴﻠﻪ‪ .‬ﻓﺈﻥ‬
‫ﺷﺮﺏ ﻣﻦ ﺧﻨﺰﻳﺮﺓ ﺩﻓﻌﺔ ﺃﻭ ﺩﻓﻌﺘﻴﻦ‪ ،‬ﻛﺎﻥ ﺃﻛﻞ ﻟﺤﻤﻪ ﻣﻜﺮﻭﻫﺎ‬
‫ﻏﻴﺮ ﻣﺤﻈﻮﺭ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺴﺘﺒﺮﺃ ﺑﺴﺒﻌﺔ ﺃﻳﺎﻡ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﺄﻛﻞ‬
‫ﺍﻟﻌﻠﻒ‪ :‬ﻛﺴﻴﺎ ﻭﻏﻴﺮﻩ‪ ،‬ﺃﻃﻌﻢ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺄﻛﻞ‪ ،‬ﺳﻘﻲ ﻣﻦ‬
‫ﻟﺒﻦ ﻣﺎ ﻳﺠﻮﺯ ﺷﺮﺏ ﻟﺒﻨﻪ ﺳﺒﻌﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺷﺮﺏ ﺷﺊ ﻣﻦ ﻫﺬﺍ ﺍﻟﺤﻴﻮﺍﻥ ﺑﻮﻻ‪ ،‬ﺛﻢ ﺫﺑﺢ‪ ،‬ﻟﻢ ﻳﺆﻛﻞ ﻣﺎ‬
‫ﻓﻲ ﺑﻄﻨﻪ‪ ،‬ﺇﻻ ﺑﻌﺪ ﻏﺴﻠﻪ ﺑﺎﻟﻤﺎﺀ‪.‬‬
‫ﻭﻣﺘﻰ ﺷﺮﺏ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﻣﻦ ﻟﺒﻦ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺍﺷﺘﺪ‪،‬‬
‫ﻛﺮﻩ ﺃﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﺤﻈﻮﺭﺍ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺨﻴﻞ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﻟﺤﻤﻴﺮ‪ ،‬ﻓﺈﻥ ﻟﺤﻮﻣﻬﺎ ﻣﻜﺮﻭﻫﺔ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﺑﻤﺤﻈﻮﺭﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻀﻬﺎ ﺃﺷﺪ ﻛﺮﺍﻫﺔ ﻣﻦ ﺑﻌﺾ‪،‬‬
‫ﻷﻥ ﻟﺤﻢ ﺍﻟﺒﻐﻞ ﺃﺷﺪ ﻛﺮﺍﻫﺔ ﻣﻦ ﻟﺤﻢ ﺍﻟﺤﻤﺎﺭ‪ ،‬ﻭﻟﺤﻢ ﺍﻟﺤﻤﺎﺭ ﺃﺷﺪ‬
‫ﻛﺮﺍﻫﺔ ﻣﻦ ﻟﺤﻢ ﺍﻟﺨﻴﻞ‪ ،‬ﻭﻟﺤﻢ ﺍﻟﺨﻴﻞ ﺃﺩﻭﻧﻬﻦ ﻛﺮﺍﻫﺔ‪ .‬ﻭﻻ‬
‫ﻳﺠﻮﺯ ﺃﻛﻞ ﻟﺤﻢ ﺍﻟﻔﻴﻞ‪.‬‬
‫ﻭﻣﺘﻰ ﻭﻃﺊ ﺷﻴﺌﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺍﻟﺘﻲ ﻳﺤﻞ ﺃﻛﻞ ﻟﺤﻮﻣﻬﺎ‬
‫ﺣﺮﻡ ﺫﻟﻚ ﻟﺤﻮﻣﻬﺎ ﻭﻟﺤﻢ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻧﺴﻠﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻭﺟﺐ‬

‫)‪(٥٧٥‬‬
 ‫ﺇﺣﺮﺍﻗﻬﺎ ﺑﺎﻟﻨﺎﺭ‪ .‬ﻓﺈﻥ ﺍﺧﺘﻠﻄﺖ ﺑﻐﻴﺮﻫﺎ‪ ،‬ﻭﺍﺷﺘﺒﻬﺖ‪ ،‬ﺍﺳﺘﺨﺮﺟﺖ‬
‫ﺑﺎﻟﻘﺮﻋﺔ‪ :‬ﺑﺄﻥ ﻳﻘﺴﻢ ﺍﻟﻘﻄﻴﻊ ﻗﺴﻤﻴﻦ‪ ،‬ﻭﻳﻘﺮﻉ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ‪ ،‬ﺛﻢ ﻳﻘﺴﻢ ﻛﺬﻟﻚ ﺃﺑﺪﺍ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻻ ﻳﺒﻘﻰ ﺇﻻ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺣﻴﻮﺍﻥ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﻼ ﻳﺴﺘﺒﺎﺡ ﺃﻛﻞ ﺷﺊ ﻣﻨﻪ‪ ،‬ﺇﻻ ﺍﻟﺴﻤﻚ‬
‫ﺧﺎﺻﺔ ﻭﺍﻟﺴﻤﻚ ﻳﺆﻛﻞ ﻣﻨﻪ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﻓﻠﺲ‪ ،‬ﻭﻳﺠﺘﻨﺐ ﻣﺎ ﻟﻴﺲ‬
‫ﻟﻪ ﻓﻠﺲ‪ .‬ﻭﺍﻟﺠﺮﻱ ﻻ ﻳﺠﻮﺯ ﺃﻛﻠﻪ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻄﺎﻓﻲ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻤﻮﺕ ﻓﻲ ﺍﻟﻤﺎﺀ ﻓﻴﻄﻔﻮﺍ ﻋﻠﻴﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻤﺎﺭﻣﺎﻫﻲ ﻭﺍﻟﺰﻣﺎﺭ‬
‫ﻭﺍﻟﺰﻫﻮ‪ ،‬ﻓﺈﻧﻪ ﻣﻜﺮﻭﻩ ﺷﺪﻳﺪ ﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﺤﻈﻮﺭﺍ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻜﻨﻌﺖ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺮﺑﻴﺜﺎﺀ‪.‬‬
‫ﻭﻻ ﻳﺆﻛﻞ ﻣﻦ ﺍﻟﺴﻤﻚ ﻣﺎ ﻛﺎﻥ ﺟﻼﻻ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺴﺘﺒﺮﺃ‬
‫ﻳﻮﻣﺎ ﺇﻟﻰ ﺍﻟﻠﻴﻠﺔ ﻓﻲ ﻣﺎﺀ ﻃﺎﻫﺮ ﻳﻄﻌﻢ ﺷﻴﺌﺎ ﻃﺎﻫﺮﺍ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻞ‬
‫ﻣﺎ ﻧﻀﺐ ﻋﻨﻪ ﺍﻟﻤﺎﺀ ﻣﻦ ﺍﻟﺴﻤﻚ‪ .‬ﻭﺇﺫﺍ ﺷﻖ ﺟﻮﻑ ﺳﻤﻜﺔ‪ ،‬ﻓﻮﺟﺪ‬
‫ﻓﻴﻤﺎ ﺳﻤﻜﺔ‪ ،‬ﺟﺎﺯ ﺃﻛﻠﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻳﺤﻞ ﺃﻛﻠﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺷﻖ ﺟﻮﻑ ﺣﻴﺔ ﻓﻮﺟﺪ ﻓﻴﻬﺎ ﺳﻤﻜﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﻫﻴﺌﺘﻬﺎ‬
‫ﻟﻢ ﺗﺘﺴﻠﺦ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﺄﺱ ﺑﺄﻛﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ ﺗﺴﻠﺨﺖ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺛﺒﺖ ﺳﻤﻜﺔ ﻣﻦ ﺍﻟﻤﺎﺀ‪ ،‬ﻓﻤﺎﺗﺖ‪ ،‬ﻓﺈﻥ ﺃﺩﺭﻛﻬﺎ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﻫﻲ ﺗﻀﻄﺮﺏ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻛﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺪﺭﻛﻬﺎ ﻛﺬﻟﻚ‪،‬‬
‫ﺗﺮﻛﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻛﻠﻬﺎ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻄﻤﺮ ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻭﺍﻻﺑﻼﻣﻲ ﻣﻦ ﺃﺟﻨﺎﺱ ﺍﻟﺴﻤﻚ‪.‬‬

‫)‪(٥٧٦‬‬
 ‫ﻭﺃﻣﺎ ﺣﻴﻮﺍﻥ ﺍﻟﺒﺮ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﺷﺊ ﻣﻦ ﺍﻟﺴﺒﺎﻉ‪ ،‬ﺳﻮﺍﺀ‬
‫ﻛﺎﻥ ﺫﺍ ﻧﺎﺏ ﺃﻭ ﻏﻴﺮ ﺫﻱ ﻧﺎﺏ‪ ،‬ﻣﺜﻞ ﺍﻟﺴﺒﻊ ﻭﺍﻟﻔﻬﺪ ﻭﺍﻟﻨﻤﺮ‬
‫ﻭﺍﻟﻜﻠﺐ ﻭﺍﻟﺨﻨﺰﻳﺮ ﻭﺍﻟﺜﻌﻠﺐ ﻭﺍﻷﺭﻧﺐ ﻭﺍﻟﺪﺏ ﻭﺍﻟﺬﺋﺐ‪ ،‬ﻭﻣﺎ‬
‫ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﻤﺴﻮﺥ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺄﻛﻞ ﻟﺤﻢ ﺍﻟﻈﺒﻲ‬
‫ﻭﺍﻟﻐﺰﺍﻝ ﻭﺍﻟﺒﻘﺮ ﺍﻟﻮﺣﺸﻲ ﻭﺍﻟﺤﻤﺎﺭ ﺍﻟﻮﺣﺸﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﺤﻢ ﺍﻟﺤﻤﺎﺭ‬
‫ﻣﻜﺮﻭﻫﺎ‪.‬‬
‫ﻭﺍﻟﻘﺮﺩ ﻭﺍﻟﺴﻨﻮﺭ ﻻ ﻳﺠﻮﺯ ﺃﻛﻠﻬﻤﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﺍﻟﺴﻠﺤﻔﺎﺓ‬
‫ﻭﺍﻟﻀﺐ ﻭﺍﻟﻴﺮﺑﻮﻉ ﻭﺍﻟﻔﺄﺭ ﻭﺍﻟﺤﻴﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻟﻀﻔﺎﺩﻉ‬
‫ﻭﺍﻟﺴﺮﻃﺎﻥ ﻭﺍﻟﺨﻨﺎﻓﺲ ﻭﺑﻨﺎﺕ ﻭﺭﺩﺍﻥ ﻭﺍﻟﺰﻧﺎﺑﻴﺮ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻞ‬
‫ﻟﺤﻢ ﺍﻟﺨﺰ ﻭﺍﻟﺴﻤﻮﺭ ﻭﺍﻟﺴﻨﺠﺎﺏ ﻭﺍﻟﻔﻨﻚ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻄﻴﺮ‪ ،‬ﻓﻴﺆﻛﻞ ﻣﻨﻪ ﻣﺎ ﺩﻑ‪ ،‬ﻭﻳﺘﺮﻙ ﻣﻨﻪ ﻛﻞ ﻣﺎ ﻳﺼﻒ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻃﻴﺮﺍ ﻳﺪﻑ ﻭﻳﺼﻒ‪ ،‬ﻳﻌﺘﺒﺮ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺩﻓﻴﻔﻪ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺻﻔﻴﻔﻪ‪ ،‬ﺃﻛﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺻﻔﻴﻔﻪ ﺃﻛﺜﺮ ﻣﻦ ﺩﻓﻴﻔﻪ‪ ،‬ﺍﺟﺘﻨﺐ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻃﺮﻳﻖ ﺇﻟﻰ ﺍﻋﺘﺒﺎﺭﻩ‪ ،‬ﺑﺄﻥ ﻳﻮﺟﺪ ﻣﺬﺑﻮﺣﺎ‪،‬‬
‫ﺃﻛﻞ ﻣﻨﻪ ﻣﺎ ﻛﺎﻧﺖ ﻟﻪ ﻗﺎﻧﺼﺔ ﺃﻭ ﺣﻮﺻﻠﺔ ﺃﻭ ﺻﻴﺼﻴﺔ‪ ،‬ﻭﻳﺠﺘﻨﺐ‬
‫ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﺷﺊ ﻣﻦ ﺳﺒﺎﻉ ﺍﻟﻄﻴﺮ ﻣﺜﻞ ﺍﻟﻨﺴﺮ ﻭﺍﻟﻌﻘﺎﺏ‬
‫ﻭﺍﻟﺮﺧﻤﺔ ﻭﺍﻟﺤﺪﺍﺀﺓ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻟﻪ ﻣﺨﻠﺐ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ‪ .‬ﻭﻳﻜﺮﻩ‬
‫ﺃﻛﻞ ﺍﻟﻐﺮﺑﺎﻥ ﻭﺍﻟﻘﻨﺎﺑﺮ ﻭﺍﻟﻬﺪﻫﺪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﺍﻟﺨﻄﺎﻑ‬
‫ﻭﺍﻟﺨﺸﺎﻑ‪ .‬ﻭﻳﻜﺮﻩ ﻟﺤﻢ ﺍﻟﺤﺒﺎﺭﻯ‪ ،‬ﻭﻟﻴﺲ ﺑﻤﺤﻈﻮﺭ‪.‬‬

‫)‪(٥٧٧‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺑﺄﻛﻞ ﻃﻴﺮ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﺄﻛﻞ ﺍﻟﺴﻤﻚ‪،‬‬
‫ﺇﺫﺍ ﺍﻋﺘﺒﺮ ﺑﻤﺎ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﻟﺤﻢ ﺍﻟﻄﻮﺍﻭﻳﺲ‪ .‬ﻭﻳﻜﺮﻩ‬
‫ﺃﻛﻞ ﻟﺤﻢ ﺍﻟﺼﺮﺩ ﻭﺍﻟﺼﻮﺍﻡ ﻭﺍﻟﺸﻘﺮﺍﻕ‪ .‬ﻭﺍﻟﻄﻴﺮ ﺇﺫﺍ ﻛﺎﻥ ﺟﻼﻻ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ ﺇﻻ ﺑﻌﺪ ﺍﺳﺘﺒﺮﺍﺋﻪ ﻭﺣﺒﺴﻪ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﺗﺴﺘﺒﺮﺃ ﺍﻟﺒﻄﺔ‬
‫ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﺑﺨﻤﺴﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺍﻟﺪﺟﺎﺟﺔ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﺑﺜﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺼﻴﺪ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﺻﻴﺪ ﺍﻟﺴﻤﻚ‪ ،‬ﺃﺧﺬﻩ ﻭﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺍﻟﻤﺎﺀ ﺣﻴﺎ‪ ،‬ﻋﻠﻰ ﺃﻱ‬
‫ﻭﺟﻪ ﻛﺎﻥ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻤﺎ ﺃﻭ ﻛﺎﻓﺮﺍ‪ ،‬ﻣﻦ ﺃﻱ‬
‫ﺃﺟﻨﺎﺱ ﺍﻟﻜﻔﺎﺭ ﻛﺎﻥ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺮﺍﻋﻰ ﻓﻲ ﺻﻴﺪﻩ ﻭﺟﻮﺏ ﺍﻟﺘﺴﻤﻴﺔ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺘﺴﻤﻴﺔ ﺃﻓﻀﻞ‪ ،‬ﺇﻻ ﺃﻥ ﻣﺎ ﻳﺼﻴﺪﻩ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻻ‬
‫ﻳﺠﻮﺯ ﺃﻛﻠﻪ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺷﻮﻫﺪ ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺍﻟﻤﺎﺀ ﺣﻴﺎ‪ ،‬ﻭﻻ ﻳﻮﺛﻖ‬
‫ﺑﻘﻮﻟﻪ ﻓﻲ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﺼﺐ ﺍﻹﻧﺴﺎﻥ ﺷﺒﻜﺔ ﻓﻲ ﺍﻟﻤﺎﺀ ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ﺃﻭ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﺛﻢ ﻗﻠﻌﻬﺎ‪ ،‬ﻭﻗﺪ ﺍﺟﺘﻤﻊ ﻓﻴﻬﺎ ﺳﻤﻚ ﻛﺜﻴﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻛﻞ‬
‫ﺟﻤﻴﻌﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻪ‪ :‬ﺃﻥ ﺑﻌﻀﻪ ﻣﺎﺕ ﻓﻲ ﺍﻟﻤﺎﺀ‪،‬‬
‫ﻷﻧﻪ ﻻ ﻃﺮﻳﻖ ﻟﻪ ﺇﻟﻰ ﺗﻤﻴﻴﺰﻩ ﻣﻦ ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻃﺮﻳﻖ ﺇﻟﻰ‬
‫ﺗﻤﻴﻴﺰ ﻣﺎ ﻣﺎﺕ ﻓﻲ ﺍﻟﻤﺎﺀ ﻣﻤﺎ ﻟﻢ ﻳﻤﺖ ﻓﻴﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻛﻞ ﻣﺎ ﻣﺎﺕ‬
‫ﻓﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﺼﺎﺩ ﻓﻲ ﺍﻟﺤﻈﺎﺋﺮ ﻭﻳﺠﺘﻤﻊ ﻓﻴﻪ‪ ،‬ﺟﺎﺯ ﺃﻛﻞ‬
‫ﺟﻤﻴﻌﻪ ﻣﻊ ﻓﻘﺪ ﺍﻟﻄﺮﻳﻖ ﺇﻟﻰ ﺗﻤﻴﻴﺰ ﺍﻟﻤﻴﺖ ﻣﻦ ﺍﻟﺤﻲ‪ .‬ﻭﺇﺫﺍ ﺻﻴﺪ‬

‫)‪(٥٧٨‬‬
 ‫ﺳﻤﻚ‪ ،‬ﻭﺟﻌﻞ ﻓﻲ ﺷﺊ‪ ،‬ﻭﺃﻋﻴﺪ ﻓﻲ ﺍﻟﻤﺎﺀ‪ ،‬ﻓﻤﺎﺕ ﻓﻴﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﺃﻛﻠﻪ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺻﻴﺪ ﺍﻟﺴﻤﻚ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻳﻜﺮﻩ ﺻﻴﺪ‬
‫ﺍﻟﻮﺣﺶ ﻭﺍﻟﻄﻴﺮ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻤﺤﻈﻮﺭ‪ .‬ﻭﻳﻜﺮﻩ ﺃﺧﺬ‬
‫ﺍﻟﻔﺮﺍﺥ ﻣﻦ ﺃﻋﺸﺎﺷﻬﻦ‪ .‬ﻭﺍﻟﻄﻴﺮ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎﻟﻜﺎ ﺟﻨﺎﺣﻴﻪ‪ ،‬ﻻ ﺑﺄﺱ‬
‫ﺑﺼﻴﺪﻩ ﺑﺴﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻟﺼﻴﺪ ﻣﺎ ﻟﻢ ﻳﻌﺮﻑ ﻟﻪ ﺻﺎﺣﺐ‪ .‬ﻓﺈﻥ ﻋﺮﻑ‬
‫ﻟﻪ ﺻﺎﺣﺐ‪ ،‬ﻭﺟﺐ ﺭﺩﻩ ﻋﻠﻴﻪ‪ .‬ﻭﺍﻟﻤﻘﺼﻮﺹ ﺍﻟﺠﻨﺎﺡ ﻻ ﻳﺠﻮﺯ‬
‫ﺃﺧﺬﻩ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻟﻤﺎﻟﻚ‪.‬‬
‫ﻭﻻ ﻳﺆﻛﻞ ﻣﻦ ﺍﻟﻄﻴﺮ ﻣﺎ ﻳﺼﺎﺩ ﺑﺴﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺁﻻﺕ ﺍﻟﺼﻴﺪ ﺇﻻ‬
‫ﻣﺎ ﺃﺩﺭﻙ ﺫﻛﺎﺗﻪ‪ ،‬ﺇﻻ ﻣﺎ ﻳﻘﺘﻠﻪ ﺍﻟﺴﻬﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺮﺳﻠﻪ ﻗﺪ ﺳﻤﻰ‬
‫ﻋﻨﺪ ﺇﺭﺳﺎﻟﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺻﺎﺣﺒﻪ ﺳﻤﻰ‪ ،‬ﺃﻭ ﺻﻴﺪ ﺑﺎﻟﺒﻨﺪﻕ ﺃﻭ‬
‫ﺍﻟﻤﻌﺮﺍﺽ ﺃﻭ ﺍﻟﺤﺠﺎﺭﺓ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﻤﺎﺕ ﻓﻴﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﺃﻛﻠﻪ‪ .‬ﻭﺇﺫﺍ ﺭﻣﻰ ﺍﻧﺴﺎﻥ ﻃﻴﺮﺍ ﺑﺴﻬﻢ‪ ،‬ﻓﺄﺻﺎﺑﻪ‪ ،‬ﻭﺃﺻﺎﺏ ﻓﺮﺧﺎ‬
‫ﻟﻢ ﻳﻨﻬﺾ ﺑﻌﺪ‪ ،‬ﻓﻘﺘﻠﻬﻤﺎ‪ ،‬ﺟﺎﺯ ﺃﻛﻞ ﺍﻟﻄﻴﺮ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﺃﻛﻞ‬
‫ﺍﻟﻔﺮﺥ‪ ،‬ﻷﻥ ﺍﻟﻔﺮﺥ ﻟﻴﺲ ﺑﺼﻴﺪ ﺑﻌﺪ‪ .‬ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺻﻴﺪﺍ‪،‬‬
‫ﺇﺫﺍ ﻧﻬﺾ ﻭﻣﻠﻚ ﺟﻨﺎﺣﻴﻪ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﺗﺼﻴﺪﻩ ﺍﻟﺠﻮﺍﺭﺡ ﻣﻦ ﺍﻟﻄﻴﺮ ﻣﺜﻞ ﺍﻟﺒﺎﺯﻱ ﻭﺍﻟﺼﻘﺮ‬
‫ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻛﻠﻪ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺃﺩﺭﻙ ﺫﻛﺎﺗﻪ‪ .‬ﻓﻤﺎ ﻟﻢ ﺗﻠﺤﻖ‬
‫ﺫﻛﺎﺗﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻛﻠﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺃﺩﻧﻰ ﻣﺎ ﻳﻜﻮﻥ ﻣﻌﻪ ﻟﺤﺎﻕ‬
‫ﺍﻟﺬﻛﺎﺓ ﺃﻥ ﻳﺠﺪﻩ ﻭﻋﻴﻨﻪ ﺗﻄﺮﻑ ﺃﻭ ﺫﻧﺒﻪ ﻳﺘﺤﺮﻙ ﺃﻭ ﺭﺟﻠﻪ ﺗﺮﻛﺾ‪.‬‬

‫)‪(٥٧٩‬‬
 ‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﺑﺴﻬﻢ ﻳﺼﻴﺒﻪ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻓﻴﻪ ﺟﺪﻳﺪﺓ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﺃﻛﻠﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺣﺪﻳﺪﺓ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﺃﺻﺎﺑﻪ ﻣﻌﺘﺮﺿﺎ‪ ،‬ﻓﻘﺘﻠﻪ‪،‬‬
‫ﺟﺎﺯ ﺃﻛﻠﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺮﻣﻲ ﺍﻟﺼﻴﺪ ﺑﺸﺊ ﺃﻛﺒﺮ ﻣﻨﻪ‪ .‬ﻓﺈﻥ‬
‫ﺭﻣﻲ ﺑﺸﺊ ﺃﻛﺒﺮ ﻣﻨﻪ‪ ،‬ﻓﻘﺘﻠﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪ .‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﻊ‬
‫ﺍﻟﺼﺎﺋﺪ ﺳﻬﻢ ﻓﻴﻪ ﺣﺪﻳﺪﺓ‪ ،‬ﻭﻣﻌﻪ ﺳﻬﻢ ﺣﺎﺩ ﻳﻨﻔﺬ ﻭﻳﺨﺮﻕ‪ ،‬ﺟﺎﺯ‬
‫ﺃﻛﻞ ﻣﺎ ﻳﺼﻴﺪﻩ ﺑﻪ‪ ،‬ﺇﺫﺍ ﺧﺮﻕ‪ .‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺨﺮﻕ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪.‬‬
‫ﻭﺻﻴﺪ ﺍﻟﻮﺣﺶ ﻳﺠﻮﺯ ﺑﺴﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺁﻻﺕ ﺍﻟﺼﻴﺪ ﻣﻦ ﺍﻟﺠﻮﺍﺭﺡ‬
‫ﻭﺍﻟﺸﺒﺎﻙ ﻭﺍﻟﻤﺼﺎﺋﺪ ﻭﺍﻟﺤﺒﺎﻻﺕ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﺷﺊ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﺇﻻ ﻣﺎ ﺃﺩﺭﻙ ﺍﻹﻧﺴﺎﻥ ﺫﻛﺎﺗﻪ‪ ،‬ﺇﻻ ﻣﺎ ﻳﻘﺘﻠﻪ ﺍﻟﻜﻠﺐ ﺧﺎﺻﺔ‪.‬‬
‫ﻓﺈﻥ ﻣﺎ ﻳﻘﺘﻠﻪ ﺍﻟﻜﻠﺐ‪ ،‬ﺟﺎﺯ ﺃﻛﻠﻪ‪ ،‬ﺇﺫﺍ ﺳﻤﻰ ﺻﺎﺣﺒﻪ ﻋﻨﺪ ﺇﺭﺳﺎﻟﻪ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺴﻢ ﺻﺎﺣﺒﻪ ﻋﻨﺪ ﺇﺭﺳﺎﻟﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪ .‬ﻭﺇﺫﺍ ﺳﻤﻰ ﻋﻨﺪ‬
‫ﺇﺭﺳﺎﻟﻪ‪ ،‬ﻓﻘﺘﻠﻪ‪ ،‬ﻭﺃﻛﻞ ﻣﻨﻪ ﺍﻟﻜﻠﺐ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﺘﺎﺩﺍ ﻷﻛﻞ ﻣﺎ‬
‫ﻳﺼﻴﺪﻩ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻞ ﻣﺎ ﺑﻘﻲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﺘﺎﺩﺍ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺫﻟﻚ ﺷﺎﺫﺍ ﻣﻨﻪ‪ ،‬ﺟﺎﺯ ﺃﻛﻠﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺳﻞ ﺍﻹﻧﺴﺎﻥ ﻛﻠﺒﺎ‪ ،‬ﻭﺳﻤﻰ‬
‫ﻭﺷﺎﺭﻛﻪ ﻛﻠﺐ ﺁﺧﺮ ﻟﻢ ﻳﺴﻢ ﺻﺎﺣﺒﻪ ﻋﻨﺪ ﺇﺭﺳﺎﻟﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﺃﻛﻞ ﻣﺎ ﻗﺘﻠﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺆﻛﻞ ﻣﺎ ﻗﺘﻠﻪ ﺍﻟﻔﻬﺪ ﻭﻏﻴﺮﻩ ﻣﻦ‬
‫ﺍﻟﺴﺒﺎﻉ‪ ،‬ﺇﻻ ﻣﺎ ﺃﺩﺭﻙ ﺫﻛﺎﺗﻪ‪.‬‬
‫ﻭﺃﺩﻧﻰ ﻣﺎ ﺗﻠﺤﻖ ﻣﻌﻪ ﺍﻟﺬﻛﺎﺓ ﺃﻥ ﻳﺠﺪﻩ ﺗﻄﺮﻑ ﻋﻴﻨﻪ ﺃﻭ ﻳﺘﺤﺮﻙ‬
‫ﻳﺪﻩ ﺃﻭ ﺭﺟﻠﻪ‪ .‬ﻭﻛﻞ ﻛﻠﺐ ﻻ ﻳﻜﻮﻥ ﻣﻌﻠﻤﺎ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻛﻞ ﺻﻴﺪﻩ‪،‬‬
‫ﺇﻻ ﻣﺎ ﺃﺩﺭﻙ ﺫﻛﺎﺗﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻜﻠﺐ ﺍﻟﻤﻌﻠﻢ ﺻﻴﺪﺍ‪ ،‬ﻓﺄﺩﺭﻛﻪ‬

‫)‪(٥٨٠‬‬
 ‫ﺻﺎﺣﺒﻪ ﺣﻴﺎ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺬﻛﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﺬﻛﻴﻪ‪،‬‬
‫ﻓﻠﻴﺘﺮﻛﻪ ﺣﺘﻰ ﻳﻘﺘﻠﻪ‪ ،‬ﺛﻢ ﻟﻴﺄﻛﻞ ﺇﻥ ﺷﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﻧﻔﻠﺖ ﻛﻠﺐ‪ ،‬ﻓﺼﺎﺩ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺮﺳﻠﻪ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺳﻤﻰ‬
‫ﻟﻢ ﻳﺠﺰ ﺃﻛﻞ ﻣﺎ ﻳﻘﺘﻠﻪ‪ .‬ﻭﻣﻦ ﻧﺴﻲ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻨﺪ ﺇﺭﺳﺎﻝ ﺍﻟﻜﻠﺐ‪،‬‬
‫ﻭﻛﺎﻥ ﻣﻌﺘﻘﺪﺍ ﻟﻮﺟﻮﺏ ﺫﻟﻚ ﻋﻠﻴﻪ‪ ،‬ﺟﺎﺯ ﺃﻛﻞ ﻣﺎ ﻳﻘﺘﻠﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺃﻥ ﻳﺴﻤﻲ ﻏﻴﺮ ﺍﻟﺬﻱ ﻳﺮﺳﻞ ﺍﻟﻜﻠﺐ‪ .‬ﻓﺈﻥ ﺃﺭﺳﻞ ﻭﺍﺣﺪ ﺍﻟﻜﻠﺐ‪،‬‬
‫ﻭﺳﻤﻰ ﻏﻴﺮﻩ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻞ ﻣﺎ ﻳﻘﺘﻠﻪ‪ .‬ﻭﺻﻴﺪ ﺍﻟﻜﻠﺐ ﺇﺫﺍ ﻏﺎﺏ ﻋﻦ‬
‫ﺍﻟﻌﻴﻦ‪ ،‬ﺛﻢ ﻭﺟﺪ ﻣﻘﺘﻮﻻ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺃﻛﻠﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺭﻣﻰ ﺍﻧﺴﺎﻥ ﺳﻬﻤﺎ‪ ،‬ﻭﺳﻤﻰ ﻋﻨﺪ ﺍﻟﺮﻣﻲ‪ ،‬ﻓﺄﺻﺎﺏ ﻭﻗﺘﻞ‪،‬‬
‫ﺟﺎﺯ ﺃﻛﻠﻪ‪ .‬ﻭﺇﻥ ﻇﻦ ﺃﻥ ﻏﻴﺮ ﺍﻟﺴﻬﻢ ﻗﺘﻠﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻛﻠﻪ‪ .‬ﻭﺇﻥ‬
‫ﺃﺻﺎﺏ ﺍﻟﺼﻴﺪ ﺳﻬﻢ ﻓﺘﺪﻫﺪﻩ ﻣﻦ ﺟﺒﻞ‪ ،‬ﺃﻭ ﻭﻗﻊ ﻓﻲ ﺍﻟﻤﺎﺀ‪ ،‬ﺛﻢ ﻣﺎﺕ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪ .‬ﻷﻧﻪ ﻻ ﻳﺄﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻣﺎﺕ ﻓﻲ ﺍﻟﻤﺎﺀ‪ ،‬ﺃﻭ ﻣﻦ‬
‫ﻭﻗﻮﻋﻪ ﻣﻦ ﺍﻟﺠﺒﻞ‪ .‬ﻭﺇﺫﺍ ﻃﻌﻦ ﺍﻟﺼﻴﺪ ﺑﺮﻣﺢ ﺃﻭ ﺿﺮﺑﻪ ﺑﺴﻴﻒ‪،‬‬
‫ﻓﻘﺘﻠﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺪ ﺳﻤﻰ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻛﻠﻪ‪.‬‬
‫ﻓﺈﻥ ﻗﺪﻩ ﺑﻨﺼﻔﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﺘﺤﺮﻙ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻛﻠﻬﻤﺎ‪،‬‬
‫ﺇﺫﺍ ﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺪﻡ‪ .‬ﻭﺇﻥ ﺗﺤﺮﻙ ﺃﺣﺪ ﺍﻟﻨﺼﻔﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﺘﺤﺮﻙ‬
‫ﺍﻵﺧﺮ‪ ،‬ﺃﻛﻞ ﺍﻟﺬﻱ ﺗﺤﺮﻙ‪ ،‬ﻭﺭﻣﻲ ﺑﻤﺎ ﻟﻢ ﻳﺘﺤﺮﻙ‪ .‬ﻭﺇﻥ ﻗﻄﻊ ﻣﻨﻪ‬
‫ﻗﻄﻌﺔ ﺑﺴﻴﻒ‪ ،‬ﺃﻭ ﺃﺧﺬﺕ ﺍﻟﺤﺒﺎﻟﺔ ﻣﻨﻪ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺮﻡ ﺑﺎﻟﻘﻄﻌﺔ‪،‬‬
‫ﻭﻟﻴﺬﻙ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﻳﺄﻛﻠﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺧﺬ ﺍﻟﺼﻴﺪ ﺟﻤﺎﻋﺔ‪ ،‬ﻓﺘﻨﺎﻫﺒﻮﻩ‪ ،‬ﻭﺗﻮﺯﻋﻮﻩ ﻗﻄﻌﺔ ﻗﻄﻌﺔ‪،‬‬

‫)‪(٥٨١‬‬
 ‫ﺟﺎﺯ ﺃﻛﻠﻪ‪ .‬ﻭﻣﺘﻰ ﺭﻣﻰ ﺍﻹﻧﺴﺎﻥ ﺻﻴﺪﺍ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﺳﻤﻰ‪ ،‬ﻓﺄﺻﺎﺏ‬
‫ﻏﻴﺮ ﻣﺎ ﺭﻣﺎﻩ‪ ،‬ﻓﻘﺘﻠﻪ‪ ،‬ﺟﺎﺯ ﺃﻛﻠﻪ‪ .‬ﻭﺇﺫﺍ ﻭﺟﺪ ﻟﺤﻤﺎ ﻻ ﻳﻌﻠﻢ‪ :‬ﺃﺫﻛﻲ‬
‫ﻫﻮ ﺃﻡ ﻣﻴﺖ‪ ،‬ﻓﻠﻴﻄﺮﺣﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪ :‬ﻓﺈﻥ ﺍﻧﻘﺒﺾ‪ ،‬ﻓﻬﻮ ﺫﻛﻲ‪ ،‬ﻭﺇﻥ‬
‫ﺍﻧﺒﺴﻂ‪ ،‬ﻓﻠﻴﺲ ﺑﺬﻛﻲ‪.‬‬
‫ﻭﺻﻴﺪ ﺍﻟﺠﺮﺍﺩ ﺃﺧﺬﻩ‪ ،‬ﻭﻻ ﻳﺮﺍﻋﻰ ﻓﻴﻪ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺇﻥ ﺳﻤﻲ‬
‫ﻛﺎﻥ ﺃﻓﻀﻞ‪ .‬ﻭﻻ ﻳﺆﻛﻞ ﻣﻦ ﺍﻟﺠﺮﺍﺩ ﻣﺎ ﻣﺎﺕ ﻓﻲ ﺍﻟﻤﺎﺀ‪ ،‬ﺃﻭ ﺍﻟﺼﺤﺮﺍﺀ‬
‫ﻗﺒﻞ ﺃﻥ ﻳﺆﺧﺬ‪ .‬ﻭﻻ ﻳﺆﻛﻞ ﻣﻨﻪ ﺍﻟﺪﺑﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻘﻞ ﺑﺎﻟﻄﻴﺮﺍﻥ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺠﺮﺍﺩ ﻓﻲ ﺃﺟﻤﺔ ﺃﻭ ﻗﺮﺍﺡ‪ ،‬ﻓﺄﺣﺮﻕ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﻓﺎﺣﺘﺮﻕ‬
‫ﺍﻟﺠﺮﺍﺩ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺬﺑﺢ ﻭﻛﻴﻔﻴﺘﻪ ﻭﻭﺟﻮﺏ ﺍﻟﺘﺴﻤﻴﺔ‬
‫ﺍﻟﺬﺑﺎﺣﺔ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﻮﻻﻫﺎ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻓﻤﺘﻰ ﺗﻮﻻﻫﺎ‬
‫ﻛﺎﻓﺮ ﻣﻦ ﺃﻱ ﺃﺟﻨﺎﺱ ﺍﻟﻜﻔﺎﺭ ﻛﺎﻥ ﻳﻬﻮﺩﻳﺎ ﺃﻭ ﻧﺼﺮﺍﻧﻴﺎ ﺃﻭ ﻣﺠﻮﺳﻴﺎ ﺃﻭ‬
‫ﻋﺎﺑﺪ ﻭﺛﻦ‪ ،‬ﺳﻤﻰ ﻋﻠﻰ ﺫﺑﻴﺤﺘﻪ ﺃﻭ ﻟﻢ ﻳﺴﻢ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻛﻞ ﺫﺑﻴﺤﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻻ ﻳﺘﻮﻻﻫﺎ ﺇﻻ ﺃﻫﻞ ﺍﻟﺤﻖ‪ .‬ﻓﺈﻥ ﺗﻮﻻﻫﺎ ﻏﻴﺮ ﺃﻫﻞ‬
‫ﺍﻟﺤﻖ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻤﻦ ﻻ ﻳﻌﺮﻑ ﺑﻌﺪﺍﻭﺓ ﻵﻝ ﻣﺤﻤﺪ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﺑﺄﺱ ﺑﺄﻛﻞ ﺫﺑﻴﺤﺘﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻳﻨﺼﺐ ﻟﻬﻢ ﺍﻟﻌﺪﻭﺍﺓ‬
‫ﻭﺍﻟﺸﻨﺂﻥ‪ ،‬ﻟﻢ ﻳﺠﺮ ﺃﻛﻞ ﺫﺑﻴﺤﺘﻪ ﺇﻻ ﻓﻲ ﺣﺎﻝ ﺍﻟﺘﻘﻴﺔ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳﺒﺎﻉ‬
‫ﻓﻲ ﺃﺳﻮﺍﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺟﺎﺯ ﺷﺮﺍﺅﻩ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﻳﺒﺘﺎﻋﻪ ﺍﻟﺘﻔﺘﻴﺶ ﻋﻨﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺘﻮﻟﻰ ﺍﻟﺬﺑﻴﺤﺔ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﺍﻟﻐﻼﻡ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺑﻠﻎ‪،‬‬

‫)‪(٥٨٢‬‬
 ‫ﺇﺫﺍ ﻗﻮﻱ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻳﺤﺴﻦ ﺍﻟﺬﺑﺎﺣﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﺮﺃﺓ‪ .‬ﻓﺈﻥ‬
‫ﻟﻢ ﻳﺤﺴﻨﺎ ﺍﻟﺬﺑﺎﺣﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻞ ﻣﺎ ﺫﺑﺤﺎﻩ‪.‬‬
‫ﻭﺍﻟﺘﺴﻤﻴﺔ ﻭﺍﺟﺒﺔ ﻓﻲ ﺣﺎﻝ ﺍﻟﺬﺑﺎﺣﺔ‪ .‬ﻓﻤﻦ ﺗﺮﻛﻬﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺰ ﺃﻛﻞ ﺫﺑﻴﺤﺘﻪ‪ .‬ﻭﺇﻥ ﺗﺮﻛﻬﺎ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻮﺟﻪ ﺍﻟﺬﺑﻴﺤﺔ ﺇﻟﻰ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻓﻤﻦ ﻟﻢ ﻳﺴﺘﻘﺒﻞ ﺑﻬﺎ‬
‫ﺍﻟﻘﺒﻠﺔ ﻣﺘﻌﻤﺪﺍ ﻟﻢ ﻳﺠﺰ ﺃﻛﻞ ﺫﺑﻴﺤﺘﻪ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﻧﺎﺳﻴﺎ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺬﺑﺎﺣﺔ ﺇﻻ ﺑﺎﻟﺤﺪﻳﺪ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻮﺟﺪ ﺣﺪﻳﺪﺓ‪ ،‬ﻭﺧﻴﻒ‬
‫ﻓﻮﺕ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﺃﻭ ﺍﺿﻄﺮ ﺇﻟﻰ ﺫﺑﺎﺣﺘﻬﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺬﺑﺢ ﺑﻤﺎ ﻳﻔﺮﻱ‬
‫ﺍﻷﻭﺩﺍﺝ ﻣﻦ ﻟﻴﻄﺔ ﺃﻭ ﻗﺼﺒﺔ ﺃﻭ ﺯﺟﺎﺟﺔ ﺃﻭ ﺣﺠﺎﺭﺓ ﺣﺎﺩﺓ ﺍﻷﻃﺮﺍﻑ‪.‬‬
‫ﻭﺫﻛﺎﺓ ﻣﺎ ﻳﺬﺑﺢ ﺃﺟﻤﻊ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻓﻲ ﺍﻟﺤﻠﻖ‪ .‬ﻓﺈﻥ ﺫﺑﺢ ﻓﻲ ﻏﻴﺮ‬
‫ﺍﻟﺤﻠﻖ‪ ،‬ﻛﺎﻥ ﺣﺮﺍﻣﺎ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺣﺎﻝ ﻻ ﻳﺘﻤﻜﻦ ﻓﻴﻪ ﻣﻦ‬
‫ﺫﺑﺎﺣﺘﻪ ﻓﻲ ﺍﻟﺤﻠﻖ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﻭﻗﻊ ﻓﻲ ﺑﺌﺮ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻮﺿﻊ ﺫﻛﺎﺗﻪ‪،‬‬
‫ﺃﻭ ﻳﻜﻮﻥ ﺛﻮﺭ ﻳﺴﺘﻌﺼﻲ ﻓﻼ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺬﺑﺢ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﻠﻖ‪،‬‬
‫ﻭﻳﺆﺧﺬ ﺍﻟﺜﻮﺭ ﺑﺎﻟﺴﻴﻮﻑ ﻭﺍﻟﺤﺮﺍﺏ‪ ،‬ﻭﻛﺎﻥ ﺫﻛﻴﺎ‪.‬‬
‫ﻭﺣﻜﻢ ﻣﺎ ﻳﻨﺤﺮ ﻣﻦ ﺍﻹﺑﻞ ﻓﻲ ﺃﻧﻪ ﻣﺘﻰ ﺫﺑﺢ ﻻ ﻳﺠﻮﺯ ﺃﻛﻠﻪ‪،‬‬
‫ﺣﻜﻢ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺬﺑﺢ ﺇﺫﺍ ﻧﺤﺮ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻭﻻ ﻳﺤﻞ ﺃﻛﻠﻪ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪ .‬ﻭﻛﻞ ﻣﺎ ﺫﺑﺢ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﺤﺮ‪ ،‬ﺃﻭ ﻧﺤﺮ ﻭﻛﺎﻥ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺬﺑﺢ ﻓﻲ ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﺛﻢ ﺃﺩﺭﻙ ﺫﻛﺎﺗﻪ‪ ،‬ﻭﺟﺐ ﺗﺬﻛﻴﺘﻪ‬
‫ﺑﻤﺎ ﻳﺠﻮﺯ ﺫﻟﻚ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪.‬‬

‫)‪(٥٨٣‬‬
 ‫ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺃﻻ ﻳﻨﺨﻊ ﺍﻟﺬﺑﻴﺤﺔ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﺒﺮﺩ‪ ،‬ﻭﻫﻮ ﺃﻻ ﻳﺒﻴﻦ‬
‫ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﻟﺠﺴﺪ ﻭﻳﻘﻄﻊ ﺍﻟﻨﺨﺎﻉ‪ .‬ﻓﺈﻥ ﺳﺒﻘﺘﻪ ﺍﻟﺴﻜﻴﻦ‪ ،‬ﻭﺃﺑﺎﻥ‬
‫ﺍﻟﺮﺃﺱ‪ ،‬ﺟﺎﺯ ﺃﻛﻠﻪ‪ ،‬ﺇﺫﺍ ﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺪﻡ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺨﺮﺝ ﺍﻟﺪﻡ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪ .‬ﻭﻣﺘﻰ ﺗﻌﻤﺪ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ‬
‫ﻳﻘﻠﺐ ﺍﻟﺴﻜﻴﻦ ﻓﻴﺬﺑﺢ ﺇﻟﻰ ﻓﻮﻕ‪ .‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺒﺘﺪﻱ ﻣﻦ ﻓﻮﻕ ﺇﻟﻰ‬
‫ﺃﻥ ﻳﻘﻄﻊ ﺍﻟﺤﻠﻘﻮﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺫﺑﺢ ﺷﺊ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﻠﻴﻌﻘﻞ ﻳﺪﻳﻪ ﻭﻓﺮﺩ ﺭﺟﻠﻪ‪،‬‬
‫ﻭﻳﻄﻠﻖ ﻓﺮﺩ ﺭﺟﻠﻪ‪ ،‬ﻭﻳﻤﺴﻚ ﻋﻠﻰ ﺻﻮﻓﻪ ﺃﻭ ﺷﻌﺮﻩ ﺇﻟﻰ ﺃﻥ ﻳﺒﺮﺩ‪ ،‬ﻭﻻ‬
‫ﻳﻤﺴﻚ ﻋﻠﻰ ﺷﺊ ﻣﻦ ﺃﻋﻀﺎﺋﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺫﺑﺢ ﺷﺊ ﻣﻦ ﺍﻟﺒﻘﺮ ﻓﻠﻴﻌﻘﻞ‬
‫ﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ‪ ،‬ﻭﻳﻄﻠﻖ ﺫﻧﺒﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﻧﺤﺮ ﺷﺊ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﺷﺪ‬
‫ﺃﺧﻔﺎﻓﻪ ﺇﻟﻰ ﺁﺑﺎﻃﻪ‪ ،‬ﻭﻳﻄﻠﻖ ﺭﺟﻠﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺫﺑﺢ ﺷﺊ ﻣﻦ ﺍﻟﻄﻴﺮ‪،‬‬
‫ﻓﻠﻴﺬﺑﺤﻪ‪ ،‬ﻭﻟﻴﺮﺳﻠﻪ‪ ،‬ﻭﻻ ﻳﻤﺴﻜﻪ‪ ،‬ﻭﻻ ﻳﻌﻘﻠﻪ‪ .‬ﻓﺈﻥ ﺍﻧﻔﻠﺖ ﻣﻨﻪ‬
‫ﺍﻟﻄﻴﺮ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺮﻣﻴﻪ ﺑﺎﻟﺴﻬﻢ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺼﻴﺪ‪ .‬ﻓﺈﺫﺍ ﻟﺤﻘﻪ‪ ،‬ﺫﻛﺎﻩ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺫﺑﺢ ﺷﺊ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ ﺻﺒﺮﺍ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺬﺑﺢ ﺷﻴﺌﺎ‬
‫ﻭﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺣﻴﻮﺍﻥ ﺁﺧﺮ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺳﻠﺦ ﺍﻟﺬﺑﻴﺤﺔ ﺇﻻ ﺑﻌﺪ ﺑﺮﺩﻫﺎ‪.‬‬
‫ﻓﺈﻥ ﺳﻠﺨﺖ ﻗﺒﻞ ﺃﻥ ﺗﺒﺮﺩ‪ ،‬ﺃﻭ ﺳﻠﺦ ﺷﺊ ﻣﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﺤﻞ ﺃﻛﻠﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺫﺑﺤﺖ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻓﻠﻢ ﻳﺨﺮﺝ ﺍﻟﺪﻡ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺘﺤﺮﻙ‬
‫ﺷﺊ ﻣﻦ ﺃﻋﻀﺎﺋﻪ‪ :‬ﻳﺪﻩ ﺃﻭ ﺭﺟﻠﻪ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﺃﻛﻠﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺫﺑﺢ ﺷﺎﺓ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﺛﻢ ﻭﺟﺪ ﻓﻲ ﺑﻄﻨﻬﺎ ﺟﻨﻴﻦ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻗﺪ ﺃﺷﻌﺮ ﺃﻭ ﺃﻭﺑﺮ‪ ،‬ﻭﻟﻢ ﺗﻠﺠﻪ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﺬﻛﺎﺗﻪ ﺫﻛﺎﺓ ﺃﻣﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬

‫)‪(٥٨٤‬‬
 ‫ﻳﻜﻦ ﺗﺎﻣﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺭﻭﺡ‪ ،‬ﻭﺟﺒﺖ‬
‫ﺗﺬﻛﻴﺘﻪ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳﺠﻮﺯ ﺃﻛﻠﻪ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺍﻟﺬﺑﺎﺣﺔ ﺑﺎﻟﻠﻴﻞ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻭﺍﻟﺨﻮﻑ ﻣﻦ ﻓﻮﺗﻬﺎ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻳﻜﺮﻩ ﺍﻟﺬﺑﺎﺣﺔ ﺑﺎﻟﻨﻬﺎﺭ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﻳﺤﻞ ﻣﻦ ﺍﻟﻤﻴﺘﺔ ﻭﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺬﺑﻴﺤﺔ ﻭﺣﻜﻢ‬
‫ﺍﻟﺒﻴﺾ ﻭﺍﻟﺠﻠﻮﺩ‬
‫ﻳﺤﺮﻡ ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﻏﻴﺮﻫﺎ ﻣﻤﺎ ﻳﺤﻞ ﺃﻛﻠﻪ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻣﺬﻛﺎﺓ‪ :‬ﺍﻟﺪﻡ ﻭﺍﻟﻔﺮﺙ ﻭﺍﻟﻄﺤﺎﻝ ﻭﺍﻟﻤﺮﺍﺭﺓ ﻭﺍﻟﻤﺸﻴﻤﺔ ﻭﺍﻟﻔﺮﺝ‬
‫ﻇﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ ﻭﺍﻟﻘﻀﻴﺐ ﻭﺍﻷﻧﺜﻴﺎﻥ ﻭﺍﻟﻨﺨﺎﻉ ﻭﺍﻟﻌﻠﺒﺎﺀ ﻭﺍﻟﻐﺪﺩ‬
‫ﻭﺫﺍﺕ ﺍﻷﺷﺎﺟﻊ ﻭﺍﻟﺤﺪﻕ ﻭﺍﻟﺨﺮﺯﺓ ﺗﻜﻮﻥ ﻓﻲ ﺍﻟﺪﻣﺎﻍ‪ .‬ﻭﺗﻜﺮﻩ‬
‫ﺍﻟﻜﻠﻴﺘﺎﻥ‪ ،‬ﻭﻟﻴﺴﺘﺎ ﺑﻤﺤﻈﻮﺭﺗﻴﻦ‪ .‬ﻭﻳﺤﻞ ﻣﻦ ﺍﻟﻤﻴﺘﺔ‪ :‬ﺍﻟﺼﻮﻑ‬
‫ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﻮﺑﺮ ﻭﺍﻟﺮﻳﺶ ﺇﺫﺍ ﺟﺰ‪ .‬ﻭﻻ ﻳﺤﻞ ﺷﺊ ﻣﻨﻪ ﺇﺫﺍ ﻗﻠﻊ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻳﺤﻞ ﺃﻳﻀﺎ ﺍﻟﻌﻈﻢ ﻭﺍﻟﻨﺎﺏ ﻭﺍﻟﺴﻦ ﻭﺍﻟﻈﻠﻒ ﻭﺍﻟﻘﺮﻥ ﻭﺍﻹﻧﻔﺤﺔ‬
‫ﻭﺍﻟﻠﺒﻦ ﻭﺍﻟﺒﻴﺾ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺍﻛﺘﺴﻰ ﺍﻟﺠﻠﺪ ﺍﻟﻔﻮﻗﺎﻧﻲ‪ .‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻜﺘﺲ‬
‫ﺫﻟﻚ ﺍﻟﺠﻠﺪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻛﻠﻪ‪ .‬ﻭﺇﺫﺍ ﺟﻌﻞ ﺍﻟﻄﺤﺎﻝ ﻓﻲ ﺳﻔﻮﺩ ﻣﻊ‬
‫ﺍﻟﻠﺤﻢ‪ ،‬ﺛﻢ ﺟﻌﻞ ﻓﻲ ﺍﻟﺘﻨﻮﺭ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺜﻘﻮﺑﺎ‪ ،‬ﻭﻛﺎﻥ ﻓﻮﻕ ﺍﻟﻠﺤﻢ‪،‬‬
‫ﻟﻢ ﻳﺆﻛﻞ ﺍﻟﻠﺤﻢ ﻭﻻ ﻣﺎ ﻛﺎﻥ ﺗﺤﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺗﺤﺘﻪ ﺃﻛﻞ ﺍﻟﻠﺤﻢ‪،‬‬
‫ﻭﻟﻢ ﻳﺆﻛﻞ ﻣﺎ ﺗﺤﺘﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﺜﻘﻮﺑﺎ‪ ،‬ﺟﺎﺯ ﺃﻛﻞ ﺟﻤﻴﻊ ﻣﺎ‬
‫ﻳﻜﻮﻥ ﺗﺤﺘﻪ‪.‬‬

‫)‪(٥٨٥‬‬
 ‫ﻭﺇﺫﺍ ﺍﺧﺘﻠﻂ ﺍﻟﻠﺤﻢ ﺍﻟﺬﻛﻲ ﺑﺎﻟﻤﻴﺘﺔ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻃﺮﻳﻖ‬
‫ﺇﻟﻰ ﺗﻤﻴﻴﺰﻩ ﻣﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﺤﻞ ﺃﻛﻞ ﺷﺊ ﻣﻨﻪ‪ ،‬ﻭﺑﻴﻊ ﻋﻠﻰ ﻣﺴﺘﺤﻠﻲ‬
‫ﺍﻟﻤﻴﺘﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺄﻛﻞ ﺍﻟﻤﻴﺘﺔ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺧﺎﻑ ﺗﻠﻒ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻓﺈﺫﺍ ﺧﺎﻑ ﺫﻟﻚ‪ ،‬ﺃﻛﻞ ﻣﻨﻬﺎ ﻣﺎ ﺃﻣﺴﻚ ﺭﻣﻘﻪ‪ ،‬ﻭﻻ ﻳﺘﻤﻸ ﻣﻨﻪ‪.‬‬
‫ﻭﺍﻟﺒﺎﻏﻲ ﺍﻟﺬﻱ ﻳﺒﻐﻲ ﺍﻟﺼﻴﺪ ﺑﻄﺮﺍ ﻭﻟﻬﻮﺍ‪ ،‬ﻭﺍﻟﻌﺎﺩﻱ ﺍﻟﺬﻱ ﻳﺨﺮﺝ‬
‫ﻟﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻟﻢ ﻳﺤﻞ ﻟﻬﻤﺎ ﺃﻛﻞ ﺍﻟﻤﻴﺘﺔ‪ ،‬ﻭﺇﻥ ﺍﺿﻄﺮ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻳﺆﻛﻞ ﻣﻦ ﺍﻟﺒﻴﺾ ﻣﺎ ﻛﺎﻥ ﺑﻴﺾ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺟﺪ ﺑﻴﺾ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻫﻮ ﺑﻴﺾ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﺃﻡ ﺑﻴﺾ‬
‫ﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﺍﻋﺘﺒﺮ‪ :‬ﻓﻤﺎ ﺍﺧﺘﻠﻒ ﻃﺮﻓﺎﻩ‪ ،‬ﺃﻛﻞ‪ ،‬ﻭﻣﺎ‬
‫ﺍﺳﺘﻮﻯ ﻃﺮﻓﺎﻩ‪ ،‬ﺍﺟﺘﻨﺐ‪.‬‬
‫ﻭﺍﻟﺠﻠﻮﺩ ﻋﻠﻰ ﺿﺮﺑﻴﻦ "‪ :‬ﻓﻀﺮﺏ ﻣﻨﻬﺎ ﺟﻠﺪ ﻣﺎ ﻳﺆﻛﻞ ﻟﺤﻤﻪ‪.‬‬
‫ﻓﻤﺘﻰ ﺫﻛﻲ ﺟﺎﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺟﻠﺪﻩ ﻭﻟﺒﺴﻪ ﻭﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺧﺎﻟﻴﺎ‬
‫ﻣﻦ ﺩﻡ ﺃﻭ ﻧﺠﺎﺳﺔ‪ ،‬ﻗﺒﻞ ﺍﻟﺪﺑﺎﻍ ﻭﺑﻌﺪﻩ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﻣﺎ ﻟﻢ‬
‫ﻳﺬﻙ ﻭﻣﺎﺕ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺍﺳﺘﻌﻤﺎﻝ ﺟﻠﺪﻩ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻻ ﻗﺒﻞ‬
‫ﺍﻟﺪﺑﺎﻍ ﻭﻻ ﺑﻌﺪﻩ‪.‬‬
‫ﻭﻣﺎ ﻻ ﻳﺆﻛﻞ ﻟﺤﻤﻪ ﻓﻌﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺿﺮﺏ ﻣﻨﻪ ﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ‬
‫ﻻ ﻗﺒﻞ ﺍﻟﺬﻛﺎﺓ ﻭﻻ ﺑﻌﺪﻫﺎ ﺩﺑﻎ ﺃﻭ ﻟﻢ ﻳﺪﺑﻎ‪ ،‬ﻭﻫﻮ ﺟﻠﺪ ﺍﻟﻜﻠﺐ‬
‫ﻭﺍﻟﺨﻨﺰﻳﺮ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺇﺫﺍ ﺫﻛﻲ ﻭﺩﺑﻎ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ‬
‫ﻻ ﻳﺠﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻭﻫﻲ ﺟﻠﻮﺩ ﺍﻟﺴﺒﺎﻉ ﻛﻠﻬﺎ ﻣﺜﻞ ﺍﻟﻨﻤﺮ‬

‫)‪(٥٨٦‬‬
 ‫ﻭﺍﻟﺬﺋﺐ ﻭﺍﻟﻔﻬﺪ ﻭﺍﻟﺴﺒﻊ ﻭﺍﻟﺴﻤﻮﺭ ﻭﺍﻟﺴﻨﺠﺎﺏ ﻭﺍﻷﺭﻧﺐ ﻭﻣﺎ ﺃﺷﺒﻪ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﺒﻬﺎﺋﻢ‪ .‬ﻭﻗﺪ ﺭﻭﻳﺖ ﺭﺧﺼﺔ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﻓﻲ‬
‫ﺍﻟﺴﻤﻮﺭ ﻭﺍﻟﺴﻨﺠﺎﺏ ﻭﺍﻟﻔﻨﻚ‪ .‬ﻭﺍﻷﺻﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻟﺠﻠﻮﺩ ﻣﺎ ﻟﻢ ﻳﺬﻙ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻌﻤﻠﻪ ﺍﻧﺴﺎﻥ ﻗﺒﻞ‬
‫ﺍﻟﺬﻛﺎﺓ‪ ،‬ﻧﺠﺴﺖ ﻳﺪﻩ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﻏﺴﻠﻬﺎ ﻋﻨﺪ ﺣﻀﻮﺭ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺷﻌﺮ ﺍﻟﺨﻨﺰﻳﺮ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺴﺘﻌﻤﻠﻪ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻓﺈﻥ‬
‫ﺍﺿﻄﺮ ﺇﻟﻰ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﻓﻠﻴﺴﺘﻌﻤﻞ ﻣﻨﻪ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺑﻘﻲ ﻓﻴﻪ ﺩﺳﻢ‪،‬‬
‫ﻭﻳﻐﺴﻞ ﻳﺪﻩ ﻋﻨﺪ ﺣﻀﻮﺭ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻤﻞ ﻣﻦ ﺟﻠﻮﺩ ﺍﻟﻤﻴﺘﺔ‬
‫ﺩﻟﻮ ﻳﺴﺘﻘﻰ ﺑﻪ ﺍﻟﻤﺎﺀ ﻟﻐﻴﺮ ﻭﺿﻮﺀ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺸﺮﺏ‪ .‬ﻭﺗﺠﻨﺒﻪ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻄﻊ ﺷﺊ ﻣﻦ ﺃﻟﻴﺎﺕ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﻫﻦ ﺃﺣﻴﺎﺀ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪،‬‬
‫ﻭﻻ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺑﻪ‪ ،‬ﻷﻧﻪ ﻣﻴﺘﺔ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺮﺑﻲ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻨﻌﻢ‪ ،‬ﺛﻢ ﻳﺬﺑﺤﻪ ﺑﻴﺪﻩ‪.‬‬
‫ﺑﻞ ﺇﺫﺍ ﺃﺭﺍﺩ ﺫﺑﺢ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺸﺘﺮﻩ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ‬
‫ﺑﻤﺤﻈﻮﺭ‪.‬‬

‫)‪(٥٨٧‬‬
 ‫ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ ﻭﺍﻷﺷﺮﺑﺔ‬
‫ﺑﺎﺏ ﺍﻷﻃﻌﻤﺔ ﺍﻟﻤﺤﻈﻮﺭﺓ ﻭﺍﻟﻤﺒﺎﺣﺔ‬
‫ﻛﻞ ﻃﻌﺎﻡ ﺣﺼﻞ ﻓﻴﻪ ﺷﺊ ﻣﻦ ﺍﻟﺨﻤﺮ ﺃﻭ ﺍﻟﻨﺒﻴﺬ ﺍﻟﻤﺴﻜﺮ ﺃﻭ‬
‫ﺍﻟﻔﻘﺎﻉ ﻗﻠﻴﻼ ﻛﺎﻥ ﻣﺎ ﺣﺼﻞ ﻓﻴﻪ ﺃﻭ ﻛﺜﻴﺮﺍ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺠﺲ ﺫﻟﻚ‬
‫ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻘﺪﺭ ﺗﻐﻠﻲ ﻋﻠﻰ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻮﻗﻊ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﺨﻤﺮ‪ ،‬ﺃﻫﺮﻳﻖ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻤﺮﻕ‪،‬‬
‫ﻭﻏﺴﻞ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﺃﻛﻞ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺣﺼﻞ ﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﺪﻡ‪،‬‬
‫ﻭﻛﺎﻥ ﻗﻠﻴﻼ‪ ،‬ﺛﻢ ﻏﻠﻰ‪ ،‬ﺟﺎﺯ ﺃﻛﻞ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﻨﺎﺭ ﺗﺤﻴﻞ ﺍﻟﺪﻡ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻛﺜﻴﺮﺍ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻞ ﻣﺎ ﻭﻗﻊ ﻓﻴﻪ‪.‬‬
‫ﻭﻛﻞ ﻃﻌﺎﻡ ﺣﺼﻞ ﻓﻴﻪ ﺷﺊ ﻣﻦ ﺍﻟﻤﻴﺘﺎﺕ ﻣﻤﺎ ﻟﻪ ﻧﻔﺲ ﺳﺎﺋﻠﺔ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﻨﺠﺲ ﺑﺤﺼﻮﻟﻪ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺤﻞ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎ ﺣﺼﻞ‬
‫ﻓﻴﻪ ﺍﻟﻤﻴﺘﺔ ﺟﺎﻣﺪﺍ‪ ،‬ﻣﺜﻞ ﺍﻟﺴﻤﻦ ﻭﺍﻟﻌﺴﻞ‪ ،‬ﺃﻟﻘﻲ ﻣﻨﻪ ﻣﺎ ﺣﻮﻟﻪ‪،‬‬
‫ﻭﺍﺳﺘﻌﻤﻞ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﺣﺼﻞ ﻓﻴﻪ ﺍﻟﻤﻴﺘﺔ ﻣﺎﺋﻌﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ‬
‫ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﻭﻭﺟﺐ ﺇﻫﺮﺍﻗﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺩﻫﻨﺎ ﻣﺜﻞ ﺍﻟﺒﺰﺭ ﻭﺍﻟﺸﻴﺮﺝ‪،‬‬
‫ﺟﺎﺯ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺑﻪ ﺗﺤﺖ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻻﺳﺘﺼﺒﺎﺡ ﺑﻪ‬
‫ﺗﺤﺖ ﺍﻟﻈﻼﻝ‪ ،‬ﻭﻻ ﺍﻻﺩﻫﺎﻥ ﺑﻪ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﻧﻔﺲ ﺳﺎﺋﻠﺔ ﻣﺜﻞ ﺍﻟﺠﺮﺍﺩ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﺰﻧﺒﻮﺭ‬

‫)‪(٥٨٨‬‬
 ‫ﻭﺍﻟﺨﻨﺎﻓﺲ ﻭﺑﻨﺎﺕ ﻭﺭﺩﺍﻥ‪ ،‬ﺇﺫﺍ ﻣﺎﺕ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪،‬‬
‫ﺟﺎﻣﺪﺍ ﻛﺎﻥ ﺃﻭ ﻣﺎﺋﻌﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻨﺠﺲ ﺑﺤﺼﻮﻟﻪ ﻓﻴﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﻣﺆﺍﻛﻠﺔ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﻠﻠﻬﻢ ﻭﻻ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺃﻭﺍﻧﻴﻬﻢ ﺇﻻ ﺑﻌﺪ ﻏﺴﻠﻬﺎ ﺑﺎﻟﻤﺎﺀ‪ .‬ﻭﻛﻞ ﻃﻌﺎﻡ ﺗﻮﻻﻩ ﺑﻌﺾ ﺍﻟﻜﻔﺎﺭ‬
‫ﺑﺄﻳﺪﻳﻬﻢ‪ ،‬ﻭﺑﺎﺷﺮﻭﻩ ﺑﻨﻔﻮﺳﻬﻢ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻠﻪ‪ ،‬ﻷﻧﻬﻢ ﺃﻧﺠﺎﺱ‬
‫ﻳﻨﺠﺲ ﺍﻟﻄﻌﺎﻡ ﺑﻤﺒﺎﺷﺮﺗﻬﻢ ﺇﻳﺎﻩ‪ .‬ﻭﻗﺪ ﺭﺧﺺ ﻓﻲ ﺟﻮﺍﺯ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺍﻟﺤﺒﻮﺏ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻣﻤﺎ ﻻ ﻳﻘﺒﻞ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺇﻥ ﺑﺎﺷﺮﻭﻩ ﺑﺄﻳﺪﻳﻬﻢ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻭﺍﻧﻲ ﺍﻟﺸﺮﺍﺏ ﺍﻟﻤﺴﻜﺮ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻐﺴﻞ‬
‫ﺑﺎﻟﻤﺎﺀ ﺛﻼﺙ ﻣﺮﺍﺕ ﻭﻳﺠﻔﻒ‪ .‬ﻭﺇﺫﺍ ﺣﺼﻠﺖ ﻣﻴﺘﺔ ﻟﻬﺎ ﻧﻔﺲ ﺳﺎﺋﻠﺔ‬
‫ﻓﻲ ﻗﺪﺭ‪ ،‬ﺃﻫﺮﻳﻖ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻏﺴﻞ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﺃﻛﻞ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﻛﻞ ﻣﺎ ﺑﺎﺷﺮﻩ ﺍﻟﺠﻨﺐ ﻭﺍﻟﺤﺎﺋﺾ ﻣﻦ ﺍﻟﺨﺒﺰ ﻭﺍﻟﻄﺒﻴﺦ‬
‫ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻣﻦ ﺍﻹﺩﺍﻡ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺄﻣﻮﻧﻴﻦ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻛﻠﻪ‪ ،‬ﺇﺫﺍ ﻋﺎﻟﺠﻪ‬
‫ﻣﻦ ﻻ ﻳﺘﺤﻔﻆ‪ ،‬ﻭﻻ ﻳﺆﻣﻦ ﻋﻠﻴﻪ ﺇﻓﺴﺎﺩ ﺍﻟﻄﻌﺎﻡ ﺑﺎﻟﻨﺠﺎﺳﺎﺕ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻓﻲ ﺃﻭﺍﻧﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻫﻨﺎﻙ ﻗﺪﺡ ﻣﻔﻀﺾ‪ ،‬ﻳﺠﺘﻨﺐ ﻣﻮﺿﻊ ﺍﻟﻔﻀﺔ ﻣﻨﻪ ﻋﻨﺪ ﺍﻟﺸﺮﺏ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﻤﺎ ﻋﺪﺍ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻣﻦ ﺍﻷﻭﺍﻧﻲ ﻣﻦ ﺻﻔﺮ ﻛﺎﻥ ﺃﻭ ﻣﻦ‬
‫ﻧﺤﺎﺱ ﺃﻭ ﺃﻱ ﺷﺊ ﻛﺎﻥ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﻄﻌﺎﻡ ﺃﻭ ﺷﺮﺍﺏ ﺃﻛﻞ ﻣﻨﻪ ﺳﻨﻮﺭ‪ .‬ﻭﻳﻜﺮﻩ ﺃﻛﻞ ﻣﺎ‬
‫ﺃﻛﻞ ﻣﻨﻪ ﺍﻟﻔﺄﺭ ﻭﻟﻴﺲ ﺑﻤﺤﻈﻮﺭ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺇﻟﻰ ﻃﻌﺎﻣﻪ‪ ،‬ﻓﻴﺄﻛﻞ‬

‫)‪(٥٨٩‬‬
 ‫ﻣﻌﻪ‪ .‬ﻓﺈﻥ ﺩﻋﺎﻩ ﻓﻠﻴﺄﻣﺮﻩ ﺑﻐﺴﻞ ﻳﺪﻳﻪ‪ ،‬ﺛﻢ ﻳﺄﻛﻞ ﻣﻌﻪ ﺇﻥ ﺷﺎﺀ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﺷﺊ ﻣﻦ ﺍﻟﻄﻴﻦ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﺟﻨﺎﺳﻪ ﺇﻻ ﻃﻴﻦ‬
‫ﻗﺒﺮ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺆﻛﻞ ﻣﻨﻪ‬
‫ﺍﻟﻴﺴﻴﺮ ﻟﻼﺳﺘﺸﻔﺎﺀ ﺑﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻻﻛﺜﺎﺭ ﻣﻨﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﺑﻴﺖ ﻣﻦ ﺫﻛﺮﻩ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻲ ﻗﻮﻟﻪ‪:‬‬
‫" ﻟﻴﺲ ﻋﻠﻴﻜﻢ ﺟﻨﺎﺡ ﺃﻥ ﺗﺄﻛﻠﻮﺍ " ﺍﻵﻳﺔ‪ ،‬ﺑﻐﻴﺮ ﺇﺫﻧﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ‬
‫ﻳﺤﻤﻞ ﻣﻨﻪ ﺷﺊ‪ ،‬ﻭﻻ ﺇﻓﺴﺎﺩﻩ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﻛﻞ ﺍﻟﺜﻮﻡ ﻭﺍﻟﺒﺼﻞ ﻣﻄﺒﻮﺧﺎ ﻭﻧﻴﺎ ﻏﻴﺮ ﺃﻥ ﻣﻦ‬
‫ﻳﺄﻛﻠﻬﻤﺎ ﻳﻜﺮﻩ ﻟﻪ ﺩﺧﻮﻝ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻟﺌﻼ ﻳﺘﺄﺫﻯ ﺍﻟﻨﺎﺱ ﺑﺮﺍﺋﺤﺘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﺠﺲ ﺍﻟﻤﺎﺀ ﺑﺤﺼﻮﻝ ﺷﺊ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻓﻴﻪ‪ ،‬ﺛﻢ ﻋﺠﻦ‬
‫ﺑﻪ‪ ،‬ﻭﺧﺒﺰ ﻣﻨﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺃﻛﻞ ﺫﻟﻚ ﺍﻟﺨﺒﺰ‪ .‬ﻭﻗﺪ ﺭﻭﻳﺖ ﺭﺧﺼﺔ ﻓﻲ‬
‫ﺟﻮﺍﺯ ﺃﻛﻠﻪ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﻨﺎﺭ ﻃﻬﺮﺗﻪ‪ .‬ﻭﺍﻷﺣﻮﻁ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺟﺪ ﺍﻹﻧﺴﺎﻥ ﻃﻌﺎﻣﺎ‪ ،‬ﻓﻠﻴﻘﻮﻣﻪ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺛﻢ ﻳﺄﻛﻞ‬
‫ﻣﻨﻪ‪ .‬ﻓﺈﺫﺍ ﺟﺎﺀ ﺻﺎﺣﺒﻪ‪ ،‬ﺭﺩ ﻋﻠﻴﻪ ﺛﻤﻨﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﻟﺒﺎﻥ ﺍﻷﺗﻦ ﻭﺍﻹﺑﻞ ﺣﻠﻴﺒﺎ ﻭﻳﺎﺑﺴﺎ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺄﻥ ﻳﺴﺘﺸﻔﻰ ﺑﺄﺑﻮﺍﻝ ﺍﻹﺑﻞ‪.‬‬
‫ﺑﺎﺏ ﺍﻷﺷﺮﺑﺔ ﺍﻟﻤﺤﻈﻮﺭﺓ ﻭﺍﻟﻤﺒﺎﺣﺔ‬
‫ﻛﻞ ﻣﺎ ﺃﺳﻜﺮ ﻛﺜﻴﺮﻩ‪ ،‬ﻓﺎﻟﻘﻠﻴﻞ ﻣﻨﻪ ﺣﺮﺍﻡ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ‬
‫ﺑﺎﻟﺸﺮﺏ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺑﺎﻟﺒﻴﻊ ﻭﺍﻟﻬﺒﺔ‪ .‬ﻭﻳﻨﺠﺲ ﻣﺎ ﻳﺤﺼﻞ ﻓﻴﻪ‬

‫)‪(٥٩٠‬‬
 ‫ﺧﻤﺮﺍ ﻛﺎﻥ ﺃﻭ ﻧﺒﻴﺬﺍ ﺃﻭ ﺑﺘﻌﺎ ﺃﻭ ﻧﻘﻴﻌﺎ ﺃﻭ ﻣﺰﺭﺍ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ‬
‫ﺃﺟﻨﺎﺱ ﺍﻟﻤﺴﻜﺮﺍﺕ‪ .‬ﻭﺣﻜﻢ ﺍﻟﻔﻘﺎﻉ ﺣﻜﻢ ﺍﻟﺨﻤﺮ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻓﻲ‬
‫ﺃﻧﻪ ﺣﺮﺍﻡ ﺷﺮﺑﻪ ﻭﺑﻴﻌﻪ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﻌﺼﻴﺮ ﻻ ﺑﺄﺱ ﺑﺸﺮﺑﻪ ﻭﺑﻴﻌﻪ ﻣﺎ ﻟﻢ ﻳﻐﻞ‪ .‬ﻭﺣﺪ ﺍﻟﻐﻠﻴﺎﻥ ﺍﻟﺬﻱ‬
‫ﻳﺤﺮﻡ ﺫﻟﻚ‪ ،‬ﻫﻮ ﺃﻥ ﻳﺼﻴﺮ ﺃﺳﻔﻠﻪ ﺃﻋﻼﻩ‪ .‬ﻓﺈﺫﺍ ﻏﻠﻰ‪ ،‬ﺣﺮﻡ ﺷﺮﺑﻪ‬
‫ﻭﺑﻴﻌﻪ ﺇﻟﻰ ﺃﻥ ﻳﻌﻮﺩ ﺇﻟﻰ ﻛﻮﻧﻪ ﺧﻼ‪ .‬ﻭﺇﺫﺍ ﻏﻠﻰ ﺍﻟﻌﺼﻴﺮ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺰ ﺷﺮﺑﻪ ﺇﻟﻰ ﺃﻥ ﻳﺬﻫﺐ ﺛﻠﺜﺎﻩ‪ ،‬ﻭﻳﺒﻘﻰ ﺛﻠﺜﻪ‪ .‬ﻭﺣﺪ ﺫﻟﻚ ﻫﻮ ﺃﻥ‬
‫ﻳﺮﺍﻩ ﺻﺎﺭ ﺣﻠﻮﺍ‪ ،‬ﺃﻭ ﻳﺨﻀﺐ ﺍﻹﻧﺎﺀ ﻭﻳﻌﻠﻖ ﺑﻪ‪ ،‬ﺃﻭ ﻳﺬﻫﺐ ﻣﻦ‬
‫ﻛﻞ ﺩﺭﻫﻢ ﺛﻼﺛﺔ ﺩﻭﺍﻧﻴﻖ ﻭﻧﺼﻒ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﺛﻢ ﻳﻨﺰﻝ‬
‫ﺑﻪ‪ ،‬ﻭﻳﺘﺮﻙ ﺣﺘﻰ ﻳﺒﺮﺩ‪ .‬ﻓﺈﺫﺍ ﺑﺮﺩ‪ ،‬ﻓﻘﺪ ﺫﻫﺐ ﺛﻠﺜﺎﻩ‪ ،‬ﻭﺑﻘﻲ ﺛﻠﺜﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺆﺗﻤﻦ ﻋﻠﻰ ﻃﺒﺦ ﺍﻟﻌﺼﻴﺮ ﻣﻦ ﻳﺴﺘﺤﻞ ﺷﺮﺑﻪ ﻋﻠﻰ ﺃﻗﻞ‬
‫ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﺇﻥ ﺫﻛﺮ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺜﻠﺚ‪ .‬ﻭﻳﻘﺒﻞ ﻗﻮﻝ ﻣﻦ ﻻ ﻳﺸﺮﺑﻪ ﺇﻻ‬
‫ﻋﻠﻰ ﺍﻟﺜﻠﺚ‪ ،‬ﺇﺫﺍ ﺫﻛﺮ ﺃﻧﻪ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺃﻗﻠﻪ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﻓﻲ ﺭﻗﺒﺘﻪ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻻﺳﺘﺴﻼﻑ ﻓﻲ ﺍﻟﻌﺼﻴﺮ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺆﻣﻦ ﺃﻥ‬
‫ﻳﻄﻠﺒﻪ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺪ ﺗﻐﻴﺮ ﺇﻟﻰ ﺣﺎﻝ ﺍﻟﺨﻤﺮ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﺒﻴﻌﻪ ﻳﺪﺍ ﺑﻴﺪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻮ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻣﺤﻈﻮﺭﺍ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺒﻴﻊ ﺍﻟﻌﻨﺐ ﻭﺍﻟﺘﻤﺮ ﻣﻤﻦ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺠﻌﻠﻪ ﺧﻤﺮﺍ‬
‫ﺃﻭ ﻧﺒﻴﺬﺍ‪ ،‬ﻷﻥ ﺍﻹﺛﻢ ﻋﻠﻰ ﻣﻦ ﻳﺠﻌﻠﻪ ﻛﺬﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‬
‫ﺷﺊ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻌﺪﻝ ﻋﻨﻪ ﺇﻟﻰ ﻏﻴﺮﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﺎﻑ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻌﻄﺶ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺘﻨﺎﻭﻝ ﺷﻴﺌﺎ‬

‫)‪(٥٩١‬‬
 ‫ﻣﻦ ﺍﻟﺨﻤﺮ ﺑﻘﺪﺭ ﻣﺎ ﻳﻤﺴﻚ ﺭﻣﻘﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺪﺍﻭﻯ ﺑﺸﺊ ﻣﻦ‬
‫ﺍﻷﺩﻭﻳﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﻤﺴﻜﺮ‪ ،‬ﻭﻟﻪ ﻋﻨﻪ ﻣﻨﺪﻭﺣﺔ‪ .‬ﻓﺈﻥ ﺍﺿﻄﺮ‬
‫ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺘﺪﺍﻭﻯ ﺑﻪ ﻟﻠﻌﻴﻦ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺸﺮﺑﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺸﺮﺏ ﺍﻟﻨﺒﻴﺬ ﻏﻴﺮ ﺍﻟﻤﺴﻜﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻨﻘﻊ ﺍﻟﺘﻤﺮ ﺃﻭ‬
‫ﺍﻟﺰﺑﻴﺐ ﺛﻢ ﻳﺸﺮﺑﻪ ﻭﻫﻮ ﺣﻠﻮ ﻗﺒﻞ ﺃﻥ ﻳﺘﻐﻴﺮ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺴﻘﻰ ﺷﺊ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﺒﻬﺎﺋﻢ ﺍﻟﺨﻤﺮ ﺃﻭ ﺍﻟﻤﺴﻜﺮ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺍﻻﺳﺘﺸﻔﺎﺀ ﺑﺎﻟﻤﻴﺎﻩ ﺍﻟﺤﺎﺭﺓ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﻓﻲ ﺍﻟﺠﺒﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﺛﻢ ﺑﺼﻖ ﻋﻠﻰ ﺛﻮﺏ‪ ،‬ﻓﺈﻥ ﻋﻠﻢ‪ :‬ﺃﻥ ﻣﻌﻪ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺨﻤﺮ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺫﻟﻚ‪ ،‬ﺟﺎﺯﺕ‬
‫ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪.‬‬
‫ﻭﺃﻭﺍﻧﻲ ﺍﻟﺨﻤﺮ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺨﺸﺐ ﺃﻭ ﺍﻟﻘﺮﻉ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪،‬‬
‫ﻟﻢ ﻳﺠﺰ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﻤﺎﺋﻌﺎﺕ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻣﺎ ﻛﺎﻥ‬
‫ﻣﻦ ﺻﻔﺮ ﺃﻭ ﺯﺟﺎﺝ ﺃﻭ ﺟﺮﺍﺭ ﺧﻀﺮ ﺃﻭ ﺧﺰﻑ‪ ،‬ﺟﺎﺯ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ‪،‬‬
‫ﺇﺫﺍ ﻏﺴﻠﺖ ﺑﺎﻟﻤﺎﺀ ﺛﻼﺙ ﻣﺮﺍﺕ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺪﻟﻚ‬
‫ﻓﻲ ﺣﺎﻝ ﺍﻟﻐﺴﻞ‪.‬‬
‫ﻭﺍﻟﺬﻣﻲ ﺇﺫﺍ ﺑﺎﻉ ﺧﻤﺮﺍ ﺃﻭ ﺧﻨﺰﻳﺮﺍ‪ ،‬ﺛﻢ ﺃﺳﻠﻢ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﻘﺒﺾ ﺫﻟﻚ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻛﺎﻥ ﺣﻼﻻ ﻟﻪ‪.‬‬
‫ﻭﺍﻟﺨﻤﺮ ﺇﺫﺍ ﺻﺎﺭ ﺧﻼ‪ ،‬ﺟﺎﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﺳﻮﺍﺀ ﺻﺎﺭ ﻛﺬﻟﻚ ﻣﻦ‬
‫ﻗﺒﻞ ﻧﻔﺴﻪ ﺃﻭ ﺑﻌﻼﺝ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﺃﻥ ﻻ ﻳﻐﻴﺮ ﺑﺸﺊ ﻳﻄﺮﺡ‬
‫ﻓﻴﻪ‪ ،‬ﺑﻞ ﻳﺘﺮﻙ ﺣﺘﻰ ﻳﺼﻴﺮ ﺧﻼ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻪ‪ .‬ﻭﺇﺫﺍ ﻭﻗﻊ ﺷﺊ‬

‫)‪(٥٩٢‬‬
 ‫ﻣﻦ ﺍﻟﺨﻤﺮ ﻓﻲ ﺍﻟﺨﻞ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺼﻴﺮ ﺫﻟﻚ‬
‫ﺍﻟﺨﻤﺮ ﺧﻼ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻟﻐﻴﺮﻩ ﺍﻷﺷﺮﺑﺔ ﻣﻦ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ‬
‫ﻭﺍﻟﻌﺴﻞ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻳﺄﺧﺬ ﻋﻠﻴﻬﺎ ﺍﻷﺟﺮﺓ‪ ،‬ﻭﻳﺴﻠﻤﻬﺎ ﺇﻟﻴﻪ ﻗﺒﻞ‬
‫ﺗﻐﻴﺮﻫﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺑﺮﺏ ﺍﻟﺘﻮﺕ ﻭﺍﻟﺮﻣﺎﻥ ﻭﺍﻟﺴﻔﺮﺟﻞ ﻭﺍﻟﺴﻜﻨﺠﺒﻴﻦ‬
‫ﻭﺍﻟﺠﻼﺏ‪ ،‬ﻭﺇﻥ ﺷﻢ ﻣﻨﻪ ﺭﺍﺋﺤﺔ ﺍﻟﺴﻜﺮ ﻷﻧﻪ ﻣﻤﺎ ﻻ ﻳﺴﻜﺮ ﻛﺜﻴﺮﻩ‪.‬‬
‫ﺑﺎﺏ ﺁﺩﺍﺏ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‬
‫ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻐﺴﻞ ﺍﻹﻧﺴﺎﻥ ﻳﺪﻳﻪ ﻗﺒﻞ ﺃﻥ ﻳﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ‬
‫ﻭﻳﻐﺴﻠﻬﻤﺎ ﺑﻌﺪ ﺍﻷﻛﻞ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻮﺍﺟﺐ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻳﻀﺎ ﺃﻥ‬
‫ﻳﺴﻤﻲ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻋﻨﺪ ﺗﻨﺎﻭﻝ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﻳﺤﻤﺪ ﺍﻟﻠﻪ‬
‫ﺗﻌﺎﻟﻰ‪ ،‬ﻋﻨﺪ ﺍﻟﻔﺮﺍﻍ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﻋﻠﻴﻬﺎ ﺃﻟﻮﺍﻥ ﻣﺨﺘﻠﻔﺔ‪،‬‬
‫ﻓﻠﻴﺴﻢ ﻋﻨﺪ ﺗﻨﺎﻭﻝ ﻛﻞ ﻟﻮﻥ ﻣﻨﻬﺎ‪ .‬ﻭﺇﻥ ﻗﺎﻝ ﺑﺪﻻ ﻣﻦ ﺫﻟﻚ‪ " :‬ﺑﺴﻢ‬
‫ﺍﻟﻠﻪ ﻋﻠﻰ ﺃﻭﻟﻪ ﻭﺁﺧﺮﻩ " ﻛﺎﻥ ﺟﺎﺋﺰﺍ‪ .‬ﻭﺇﻥ ﺳﻤﻰ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺠﻤﺎﻋﺔ‬
‫ﺃﺟﺰﺃ ﻋﻦ ﺍﻟﺒﺎﻗﻴﻦ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻷﻛﻞ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﻳﺸﺮﺏ ﻋﻠﻴﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﻤﺴﻜﺮﺍﺕ‬
‫ﺃﻭ ﺍﻟﻔﻘﺎﻉ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻌﺪ ﺍﻹﻧﺴﺎﻥ ﻣﺘﻜﺌﺎ ﻓﻲ ﺣﺎﻝ ﺍﻷﻛﻞ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﻳﻘﻌﺪ ﻋﻠﻰ ﺭﺟﻠﻪ‪ .‬ﻭﻛﺜﺮﺓ ﺍﻷﻛﻞ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﺭﺑﻤﺎ ﺑﻠﻎ ﺣﺪ‬
‫ﺍﻟﺤﻈﺮ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻷﻛﻞ ﻋﻠﻰ ﺍﻟﺸﺒﻊ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﺑﺎﻟﻴﺴﺎﺭ‪.‬‬

‫)‪(٥٩٣‬‬
 ‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻮﻟﻰ ﺫﻟﻚ ﺑﺎﻟﻴﻤﻴﻦ‪ ،‬ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﻻ ﺑﺄﺱ‬
‫ﺑﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻣﺎﺷﻴﺎ ﻭﺍﺟﺘﻨﺎﺑﻪ ﺃﻓﻀﻞ‪ .‬ﻭﻳﻜﺮﻩ ﺍﻟﺸﺮﺏ ﺑﻨﻔﺲ‬
‫ﻭﺍﺣﺪ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺜﻼﺛﺔ ﺃﻧﻔﺎﺱ‪.‬‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺒﺪﺃ ﺻﺎﺣﺐ ﺍﻟﻄﻌﺎﻡ ﺑﺎﻷﻛﻞ‪ ،‬ﻭﻳﻜﻮﻥ ﻫﻮ‬
‫ﺁﺧﺮ ﻣﻦ ﻳﺮﻓﻊ ﻳﺪﻩ ﻣﻨﻪ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻏﺴﻞ ﺃﻳﺪﻳﻬﻢ ﻳﺒﺪﺃ ﺑﻤﻦ ﻫﻮ‬
‫ﻋﻦ ﻳﻤﻴﻨﻪ ﺣﺘﻰ ﻳﻨﺘﻬﻲ ﺇﻟﻰ ﺁﺧﺮﻫﻢ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﺗﺠﻤﻊ ﻏﺴﺎﻟﺔ‬
‫ﺍﻷﻳﺪﻱ ﻓﻲ ﺇﻧﺎﺀ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﻀﺮ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻓﺎﻟﺒﺪﺍﺀﺓ ﺑﺎﻟﺼﻼﺓ ﺃﻓﻀﻞ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻫﻨﺎﻙ ﻗﻮﻡ ﻳﻨﺘﻈﺮﻭﻧﻪ ﻟﻼﻓﻄﺎﺭ ﻣﻌﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﻭﻝ ﺍﻟﻮﻗﺖ‪،‬‬
‫ﻓﺎﻟﺒﺪﺍﺀﺓ ﺑﺎﻟﻄﻌﺎﻡ ﺃﻓﻀﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﻀﻴﻖ ﺍﻟﻮﻗﺖ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺇﻻ‬
‫ﺍﻟﺒﺪﺍﺀﺓ ﺑﺎﻟﺼﻼﺓ‪ .‬ﻭﻳﺴﺘﺤﺐ ﻟﻤﻦ ﺃﻛﻞ ﺍﻟﻄﻌﺎﻡ ﺃﻥ ﻳﺴﺘﻠﻘﻲ ﻋﻠﻰ ﻗﻔﺎﻩ‪،‬‬
‫ﻭﻳﻀﻊ ﺭﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ ﻋﻠﻰ ﺍﻟﻴﺴﺮﻯ‪.‬‬

‫)‪(٥٩٤‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﻮﻗﻮﻑ ﻭﺍﻟﺼﺪﻗﺎﺕ‬
‫ﺑﺎﺏ ﺍﻟﻮﻗﻮﻑ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﺷﺮﺍﺋﻂ ﺍﻟﻮﻗﻮﻑ ﺷﻴﺌﺎﻥ‪:‬‬
‫ﺃﺣﺪﻫﻤﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻘﻔﻪ ﻣﻠﻜﺎ ﻟﻠﻮﺍﻗﻒ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﺼﺮﻑ‬
‫ﻓﻴﻪ ﻭﺍﻟﺜﺎﻧﻲ ﺃﻥ ﻳﻘﺒﺾ ﺍﻟﻮﻗﻒ ﻭﻳﺨﺮﺟﻪ ﻣﻦ ﻳﺪﻩ‪.‬‬
‫ﻓﻤﺘﻰ ﻭﻗﻒ ﻣﺎ ﻻ ﻳﻤﻠﻜﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﻗﻒ ﺑﺎﻃﻼ‪ .‬ﻭﺇﻥ ﻭﻗﻒ ﻣﺎ‬
‫ﻳﻤﻠﻚ‪ ،‬ﻭﻻ ﻳﺨﺮﺟﻪ ﻣﻦ ﻳﺪﻩ‪ ،‬ﻭﻟﻢ ﻳﻘﺒﻀﻪ ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺃﻭ ﻣﻦ‬
‫ﻳﺘﻮﻟﻰ ﻋﻨﻬﻢ‪ ،‬ﻟﻢ ﻳﺼﺢ ﺃﻳﻀﺎ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﻗﻴﺎ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺍﻟﻤﻠﻚ‪ .‬ﻓﺈﻥ ﻣﺎﺕ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻒ ﻋﻠﻰ ﻭﻟﺪﻩ ﺍﻟﻜﺒﺎﺭ ﻓﻼ ﺑﺪ ﻣﻦ ﺗﻘﺒﻴﻀﻬﻢ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﺇﻻ‬
‫ﻟﻢ ﻳﺼﺢ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﻓﻲ ﺍﻷﺟﻨﺒﻲ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻭﻻﺩﻩ ﺻﻐﺎﺭﺍ‪ ،‬ﺟﺎﺯ‬
‫ﺍﻟﻮﻗﻒ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺒﻀﻬﻢ ﺇﻳﺎﻩ‪ ،‬ﻷﻧﻪ ﺍﻟﺬﻱ ﻳﺘﻮﻟﻰ ﺍﻟﻘﺒﺾ ﻋﻨﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻒ ﻣﻠﻜﺎ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﻋﻦ ﻳﺪﻩ ﻭﻣﻠﻜﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺗﻐﻴﻴﺮ ﺷﺮﺍﺋﻄﻪ ﻭﻻ ﻧﻘﻠﻪ ﻋﻦ ﻭﺟﻮﻫﻪ ﻭﺳﺒﻠﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺷﺮﻁ ﺍﻟﻮﺍﻗﻒ ﺃﻧﻪ‪ :‬ﻣﺘﻰ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺷﺊ ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﺑﻴﻌﻪ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﺸﺮﻁ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ‬

‫)‪(٥٩٥‬‬
 ‫ﻣﺎ ﺷﺮﻁ‪ .‬ﺇﻻ ﺃﻧﻪ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺭﺟﻊ ﻣﻴﺮﺍﺛﺎ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻤﺾ ﺍﻟﻮﻗﻒ‪.‬‬
‫ﻭﻻ ﻳﺼﺢ ﺍﻟﻮﻗﻒ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺬﻛﺮ ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺬﻛﺮ ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﻗﻒ ﺑﺎﻃﻼ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﻤﻠﻜﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﻔﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺸﺎﻋﺎ‬
‫ﺃﻭ ﻣﻘﺴﻮﻣﺎ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺍﻟﻮﻗﻒ ﻭﺍﻟﺼﺪﻗﺔ ﺷﺊ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ‬
‫ﻳﺼﺢ ﺷﺊ ﻣﻨﻬﻤﺎ ﺇﻻ ﻣﺎ ﻳﺘﻘﺮﺏ ﺑﻪ ﺇﻟﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺼﺪ‬
‫ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﻟﻠﻪ‪ ،‬ﻟﻢ ﻳﺼﺢ ﺍﻟﻮﻗﻒ‪ .‬ﻭﺍﻟﻮﻗﻒ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﺑﺪﺍ‪،‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﻗﺘﺎ‪ .‬ﻓﺈﻥ ﺟﻌﻠﻪ ﻣﻮﻗﺘﺎ‪ ،‬ﻟﻢ ﻳﺼﺢ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﺠﻌﻠﻪ ﺳﻜﻨﻰ ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﺍﻟﻮﻗﻒ ﻳﺠﺮﻱ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﻘﻔﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺸﺘﺮﻁ ﻓﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻭﻗﻒ ﻋﻠﻰ ﻗﻮﻡ ﻣﺨﺼﻮﺻﻴﻦ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﻟﻐﻴﺮﻫﻢ‬
‫ﻣﻌﻬﻢ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﻥ ﻭﻗﻒ ﻋﺎﻣﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺣﺴﺐ ﺫﻟﻚ ﺃﻳﻀﺎ‪،‬‬
‫ﻳﺠﺮﻯ ﻋﻠﻰ ﻣﻦ ﻳﺘﻨﺎﻭﻟﻪ ﺫﻟﻚ ﺍﻻﺳﻢ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﻒ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﻮﺟﺪ ﺑﻌﺪ‪ .‬ﻓﺈﻥ ﻭﻗﻒ ﻛﺬﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﻮﻗﻒ ﺑﺎﻃﻼ‪ .‬ﻓﺈﻥ ﻭﻗﻒ ﻋﻠﻰ ﻭﻟﺪﻩ ﺍﻟﻤﻮﺟﻮﺩﻳﻦ ﻭﻛﺎﻧﻮﺍ ﺻﻐﺎﺭﺍ‪،‬‬
‫ﺛﻢ ﺭﺯﻕ ﺑﻌﺪ ﺫﻟﻚ ﺃﻭﻻﺩﺍ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺪﺧﻠﻬﻢ ﻣﻌﻬﻢ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬
‫ﻟﻪ ﺃﻥ ﻳﻨﻘﻠﻪ ﻋﻨﻬﻢ ﺑﺎﻟﻜﻠﻴﺔ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻒ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﻭﻟﺪﻩ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺫﻛﻮﺭﺍ ﻭﺇﻧﺎﺛﺎ‪ ،‬ﻓﺈﻥ‬
‫ﺷﺮﻁ ﺗﻔﻀﻴﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﺷﺮﻁ‪ ،‬ﻭﺇﻥ‬

‫)‪(٥٩٦‬‬
 ‫ﻟﻢ ﻳﺬﻛﺮ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ ﺳﻮﺍﺀ ﻣﻦ ﻭﻟﺪﻩ‬
‫ﻭﻭﻟﺪ ﻭﻟﺪﻩ‪ ،‬ﻟﺘﻨﺎﻭﻝ ﺍﻻﺳﻢ ﻟﻬﻢ‪ .‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﺍﻟﻮﻗﻒ ﺑﻴﻨﻬﻢ ﻋﻠﻰ‬
‫ﻛﺘﺎﺏ ﺍﻟﻠﻪ‪ ،‬ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻭﺇﺫﺍ ﻭﻗﻒ ﻋﻠﻰ‬
‫ﻭﺍﻟﺪﻳﻪ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻔﻀﻞ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺑﺎﻟﺘﻌﻴﻴﻦ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﻒ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ﺃﻭ ﻭﻟﺪﻩ ﺃﻭ ﻣﻦ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ‬
‫ﺭﺣﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻛﻔﺎﺭﺍ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻭﻗﻔﻪ ﻋﻠﻰ ﻛﺎﻓﺮ ﻻ ﺭﺣﻢ ﺑﻴﻨﻪ‬
‫ﻭﺑﻴﻨﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻭﺻﻰ ﻟﻬﻢ ﺑﺸﺊ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻘﻒ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺴﺎﺟﺪ ﻭﺍﻟﻜﻌﺒﺔ ﻭﺍﻟﻤﺸﺎﻫﺪ‬
‫ﻭﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﻳﺘﻘﺮﺏ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻋﻠﻰ ﻣﺼﺎﻟﺤﻬﺎ ﻭﻣﺮﺍﻋﺎﺓ‬
‫ﺃﺣﻮﺍﻟﻬﺎ ﻭﺳﻜﺎﻧﻬﺎ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻭﻗﻒ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﺒﻴﻊ ﻭﺍﻟﻜﻨﺎﺋﺲ‬
‫ﻭﺑﻴﻮﺕ ﺍﻟﻨﻴﺮﺍﻥ ﻭﻣﻮﺍﺿﻊ ﻗﺮﺏ ﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻒ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﻳﺘﻘﺮﺑﻮﻥ ﻓﻴﻬﺎ ﺇﻟﻰ‬
‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻛﺎﻥ ﻭﻗﻔﻪ ﺻﺤﻴﺤﺎ‪ .‬ﻭﺇﺫﺍ ﻭﻗﻒ ﺍﻟﻜﺎﻓﺮ ﻭﻗﻔﺎ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻮﻗﻒ ﻣﺎﺿﻴﺎ ﻓﻲ ﻓﻘﺮﺍﺀ ﺃﻫﻞ ﻣﻠﺘﻪ ﺩﻭﻥ ﻏﻴﺮﻫﻢ ﻣﻦ ﺳﺎﺋﺮ‬
‫ﺃﺻﻨﺎﻑ ﺍﻟﻔﻘﺮﺍﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻒ ﺍﻟﻤﺴﻠﻢ ﺷﻴﺌﺎ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻟﺠﻤﻴﻊ ﻣﻦ‬
‫ﺃﻗﺮ ﺑﺎﻟﺸﻬﺎﺩﺗﻴﻦ ﻭﺃﺭﻛﺎﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ‬
‫ﻭﺍﻟﺤﺞ ﻭﺍﻟﺠﻬﺎﺩ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻵﺭﺍﺀ ﻭﺍﻟﺪﻳﺎﻧﺎﺕ‪.‬‬
‫ﻓﺈﻥ ﻭﻗﻒ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺧﺎﺻﺎ ﻟﻤﺠﺘﻨﺒﻲ ﺍﻟﻜﺒﺎﺋﺮ‬

‫)‪(٥٩٧‬‬
 ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻌﺮﻓﺔ ﺑﺎﻹﻣﺎﻣﺔ ﺩﻭﻥ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻟﻠﻔﺴﺎﻕ ﻣﻨﻬﻢ‬
‫ﻣﻌﻬﻢ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻒ ﻋﻠﻰ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﻟﻢ ﻳﻤﻴﺰ ﻣﻨﻬﻢ ﻗﻮﻣﺎ ﺩﻭﻥ ﻗﻮﻡ‪ ،‬ﻛﺎﻥ‬
‫ﺫﻟﻚ ﻣﺎﺿﻴﺎ ﻓﻲ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﻟﺠﺎﺭﻭﺩﻳﺔ‪ ،‬ﺩﻭﻥ ﺍﻟﺒﺘﺮﻳﺔ‪ .‬ﻭﻳﺪﺧﻞ ﻣﻌﻬﻢ‬
‫ﺳﺎﺋﺮ ﻓﺮﻕ ﺍﻹﻣﺎﻣﻴﺔ ﻣﻦ ﺍﻟﻜﻴﺴﺎﻧﻴﺔ ﻭﺍﻟﻨﺎﻭﻭﺳﻴﺔ ﻭﺍﻟﻔﻄﺤﻴﺔ ﻭﺍﻟﻮﺍﻗﻔﺔ‬
‫ﻭﺍﻻﺛﻨﻲ ﻋﺸﺮﻳﺔ‪.‬‬
‫ﻓﺈﻥ ﻭﻗﻔﻪ ﻋﻠﻰ ﺍﻹﻣﺎﻣﻴﺔ ﺧﺎﺻﺔ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻓﻴﻤﻦ ﻗﺎﻝ ﺑﺈﻣﺎﻣﺔ‬
‫ﺍﻻﺛﻨﻲ ﻋﺸﺮ ﻣﻨﻬﻢ‪ .‬ﻭﺇﻥ ﻭﻗﻒ ﻋﻠﻰ ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺈﻣﺎﻣﺔ‬
‫ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﻭﺇﻣﺎﻣﺔ ﻛﻞ ﻣﻦ ﺧﺮﺝ ﺑﺎﻟﺴﻴﻒ ﻣﻦ ﻭﻟﺪ ﻓﺎﻃﻤﺔ‪ ،‬ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻒ ﻋﻠﻰ ﺍﻟﻬﺎﺷﻤﻴﻴﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﻭﻟﺪ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ‬
‫ﻣﻨﺎﻑ ﻭﻭﻟﺪ ﻭﻟﺪﻩ‪ ،‬ﺍﻟﺬﻛﻮﺭ ﻣﻨﻬﻢ ﻭﺍﻹﻧﺎﺙ‪ .‬ﻭﺇﺫﺍ ﻭﻗﻔﻪ ﻋﻠﻰ‬
‫ﺍﻟﻄﺎﻟﺒﻴﻴﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺃﻭﻻﺩ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻭﻟﺪ ﻭﻟﺪﻩ ﻣﻦ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ‪ .‬ﻭﺇﺫﺍ ﻭﻗﻔﻪ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻳﺔ‪ ،‬ﻛﺎﻥ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﻭﻟﺪ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﻦ ﺍﻟﺤﺴﻨﻴﺔ‬
‫ﻭﺍﻟﺤﺴﻴﻨﻴﺔ ﻭﺍﻟﻤﺤﻤﺪﻳﺔ ﻭﺍﻟﻌﺒﺎﺳﻴﺔ ﻭﺍﻟﻌﻤﺮﻳﺔ ﻭﻭﻟﺪ ﻭﻟﺪﻫﻢ‪ ،‬ﺍﻟﺬﻛﻮﺭ‬
‫ﻣﻨﻬﻢ ﻭﺍﻹﻧﺎﺙ‪.‬‬
‫ﻓﺈﻥ ﻭﻗﻔﻪ ﻋﻠﻰ ﻭﻟﺪ ﻓﺎﻃﻤﺔ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﻭﻟﺪ ﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ‪،‬‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﺬﻛﻮﺭ ﻣﻨﻬﻢ ﻭﺍﻹﻧﺎﺙ‪ .‬ﻓﺈﻥ ﻭﻗﻔﻪ ﻋﻠﻰ ﺍﻟﺤﺴﻨﻴﺔ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻠﺤﺴﻴﻨﻴﺔ ﻣﻌﻬﻢ ﺷﺊ‪ .‬ﻭﺇﻥ ﻭﻗﻒ ﻋﻠﻰ ﺍﻟﺤﺴﻴﻨﻴﺔ ﻟﻢ ﻳﻜﻦ‬

‫)‪(٥٩٨‬‬
‫ﻟﻠﺤﺴﻨﻴﺔ ﻣﻌﻬﻢ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﻭﻗﻔﻪ ﻋﻠﻰ ﺍﻟﻤﻮﺳﻮﻳﺔ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﺃﻭﻻﺩ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﺬﻛﻮﺭ ﻣﻨﻬﻢ‬
‫ﻭﺍﻹﻧﺎﺙ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻒ ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌﺎ ﻋﻠﻰ ﺟﻴﺮﺍﻧﻪ‪ ،‬ﺃﻭ ﺃﻭﺻﻰ ﺑﺸﺊ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺴﻤﻬﻢ ﺑﺄﺳﻤﺎﺋﻬﻢ‪ ،‬ﻭﻻ ﻣﻴﺰﻫﻢ ﺑﺼﻔﺎﺗﻬﻢ‪ ،‬ﻛﺎﻥ ﻣﺼﺮﻭﻓﺎ ﺇﻟﻰ‬
‫ﺃﺭﺑﻌﻴﻦ ﺫﺭﺍﻋﺎ ﻣﻦ ﺃﺭﺑﻊ ﺟﻮﺍﻧﺒﻬﺎ‪ .‬ﻭﻟﻴﺲ ﻟﻤﻦ ﺑﻌﺪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺤﺪ‬
‫ﺷﺊ‪ .‬ﻭﺇﻥ ﻭﻗﻒ ﻋﻠﻰ ﻗﻮﻣﻪ‪ ،‬ﻭﻟﻢ ﻳﺴﻤﻬﻢ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺟﻤﺎﻋﺔ‬
‫ﺃﻫﻞ ﻟﻐﺘﻪ ﻣﻦ ﺍﻟﺬﻛﻮﺭ ﺩﻭﻥ ﺍﻹﻧﺎﺙ‪ .‬ﻓﺈﻥ ﻭﻗﻔﻪ ﻋﻠﻰ ﻋﺸﻴﺮﺗﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻰ ﺍﻟﺨﺎﺹ ﻣﻦ ﻗﻮﻣﻪ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻓﻲ ﻧﺴﺒﻪ‪.‬‬
‫ﻓﺈﻥ ﻭﻗﻔﻪ ﻋﻠﻰ ﻣﺴﺘﺤﻖ ﺍﻟﺨﻤﺲ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﻭﻟﺪ ﺃﻣﻴﺮ‬
‫ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻭﻟﺪ ﺍﻟﻌﺒﺎﺱ ﻭﺟﻌﻔﺮ ﻭﻋﻘﻴﻞ‪ .‬ﻓﺈﻥ ﻭﻗﻔﻪ‬
‫ﻋﻠﻰ ﻣﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺃﺻﻨﺎﻑ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ‬
‫ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻣﺘﻰ ﻭﻗﻒ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺃﺣﺪ ﺍﻷﺟﻨﺎﺱ ﻣﻤﻦ ﺫﻛﺮﻧﺎﻫﻢ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬
‫ﻛﺜﻴﺮﻳﻦ ﻓﻲ ﺍﻟﺒﻼﺩ ﻣﻨﺘﺸﺮﻳﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻣﻘﺼﻮﺭﺍ ﻋﻠﻰ ﻣﻦ ﻳﺤﻀﺮ‬
‫ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﻮﻗﻒ ﺩﻭﻥ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ‪.‬‬
‫ﻭﻣﺘﻰ ﻭﻗﻒ ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌﺎ ﻓﻲ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺃﻭ ﻋﻠﻰ ﻗﻮﻡ‬
‫ﺑﺄﻋﻴﺎﻧﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﺸﺘﺮﻁ ﺑﻌﺪ ﺍﻧﻘﺮﺍﺿﻬﻢ ﻋﻮﺩﻩ ﻋﻠﻰ ﺷﺊ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﻓﻤﺘﻰ ﺍﻧﻘﺮﺽ ﺃﺭﺑﺎﺏ ﺍﻟﻮﻗﻒ‪ ،‬ﺭﺟﻊ ﺍﻟﻮﻗﻒ ﺇﻟﻰ ﻭﺭﺛﺔ ﺍﻟﻮﺍﻗﻒ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﻮﻗﻒ ﻭﻻ ﻫﺒﺘﻪ ﻭﻻ ﺍﻟﺼﺪﻗﺔ ﺑﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺨﺎﻑ‬

‫)‪(٥٩٩‬‬
‫ﻋﻠﻰ ﺍﻟﻮﻗﻒ ﻫﻼﻛﻪ ﺃﻭ ﻓﺴﺎﺩﻩ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺑﺄﺭﺑﺎﺏ ﺍﻟﻮﻗﻒ ﺣﺎﺟﺔ ﺿﺮﻭﺭﻳﺔ‬
‫ﻛﺎﻥ ﻣﻌﻬﺎ ﺑﻴﻊ ﺍﻟﻮﻗﻒ ﺃﺻﻠﺢ ﻟﻬﻢ ﻭﺃﺭﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻭ ﻳﺨﺎﻑ ﻭﻗﻮﻉ‬
‫ﺧﻼﻑ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﻴﺆﺩﻱ ﺫﻟﻚ ﺇﻟﻰ ﻭﻗﻮﻉ ﻓﺴﺎﺩ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﺤﻴﻨﺌﺬ‬
‫ﻳﺠﻮﺯ ﺑﻴﻌﻪ‪ ،‬ﻭﺻﺮﻑ ﺛﻤﻨﻪ ﻓﻴﻬﻢ ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﺤﻘﻮﻧﻪ ﻣﻦ ﺍﻟﻮﻗﻒ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺑﻴﻊ ﺍﻟﻮﻗﻒ ﻣﻊ ﻋﺪﻡ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻒ ﺍﻟﻤﺴﻠﻢ ﺷﻴﺌﺎ ﻋﻠﻰ ﻣﺼﻠﺤﺔ‪ ،‬ﻓﺒﻄﻞ ﺭﺳﻤﻬﺎ‪ ،‬ﺟﻌﻞ ﻓﻲ‬
‫ﻭﺟﻪ ﺍﻟﺒﺮ‪ .‬ﻭﺇﺫﺍ ﻭﻗﻒ ﻓﻲ ﻭﺟﻮﻩ ﺍﻟﺒﺮ‪ ،‬ﻭﻟﻢ ﻳﺴﻢ ﺷﻴﺌﺎ ﺑﻌﻴﻨﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ ﻭﻣﺼﺎﻟﺢ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻒ ﺍﻧﺴﺎﻥ ﻣﺴﻜﻨﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﻌﺪ ﻓﻴﻪ ﻣﻊ ﻣﻦ ﻭﻗﻔﻪ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺴﻜﻦ ﻏﻴﺮﻩ ﻓﻴﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺴﻜﻨﻰ ﻭﺍﻟﻌﻤﺮﻯ ﻭﺍﻟﺮﻗﺒﻰ ﻭﺍﻟﺤﺒﻴﺲ‬
‫ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺩﺍﺭﻩ ﺃﻭ ﻣﻨﺰﻟﻪ ﺃﻭ ﺿﻴﻌﺘﻪ ﺃﻭ ﻋﻘﺎﺭﻩ‬
‫ﺳﻜﻨﻰ ﻻﻧﺴﺎﻥ ﺣﺴﺐ ﻣﺎ ﺃﺭﺍﺩ‪ .‬ﻓﺈﻥ ﺟﻌﻠﻪ ﻟﻪ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻛﺎﻥ‬
‫ﺫﻟﻚ ﻣﺎﺿﻴﺎ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﻟﻪ ﻧﻘﻠﻪ ﻋﻨﻪ‪ ،‬ﺇﻻ ﺑﻌﺪ ﻣﻀﻲ ﺗﻠﻚ ﺍﻟﻤﺪﺓ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺑﻴﻌﻪ ﺇﻻ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻤﺪﺓ‪ ،‬ﺃﻭ ﻳﺸﺘﺮﻁ ﻋﻠﻰ‬
‫ﺍﻟﻤﺸﺘﺮﻱ ﻣﻘﺪﺍﺭ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﻣﺘﻰ ﻣﺎﺕ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻮﺭﺛﺘﻪ ﻧﻘﻞ ﺍﻟﺴﺎﻛﻦ ﻋﻨﻪ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﻤﻀﻲ ﺍﻟﻤﺪﺓ‬
‫ﺍﻟﻤﺬﻛﻮﺭﺓ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺳﻜﻨﻪ ﺇﻳﺎﻩ ﻣﺪﺓ ﻋﻤﺮﻩ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻣﺎﺿﻴﺎ ﻣﻘﺪﺍﺭ ﺯﻣﺎﻥ‬

‫)‪(٦٠٠‬‬
 ‫ﺣﻴﺎﺗﻪ‪ .‬ﻓﺈﺫﺍ ﻣﺎﺕ‪ ،‬ﻛﺎﻥ ﻟﻮﺭﺛﺘﻪ ﻧﻘﻞ ﺍﻟﺴﺎﻛﻦ ﻋﻦ ﺍﻟﻤﺴﻜﻦ‪ .‬ﻭﺇﻥ‬
‫ﻣﺎﺕ ﺍﻟﺴﺎﻛﻦ ﻭﻟﻪ ﻭﺭﺛﺔ‪ ،‬ﻛﺎﻥ ﻟﻮﺭﺛﺘﻪ ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﻳﻤﻀﻲ ﺯﻣﺎﻥ ﺣﻴﺎﺓ‬
‫ﺍﻟﻤﺴﻜﻦ‪ .‬ﻭﺇﻥ ﺟﻌﻞ ﻟﻪ ﺍﻟﺴﻜﻨﻰ ﻣﺪﺓ ﺣﻴﺎﺓ ﺍﻟﺴﺎﻛﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬
‫ﻣﺎﺿﻴﺎ ﺇﻟﻰ ﺃﻥ ﻳﺘﻮﻓﺎﻩ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻓﺈﺫﺍ ﻣﺎﺕ‪ ،‬ﺭﺟﻊ ﺇﻟﻴﻪ ﺃﻭ ﺇﻟﻰ ﻭﺭﺛﺘﻪ‪،‬‬
‫ﺇﻥ ﻛﺎﻥ ﻣﺎﺕ‪ .‬ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﺴﻜﻨﻰ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻮﺭﺛﺘﻪ‬
‫ﺇﺯﻋﺎﺟﻪ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﻤﻀﻲ ﻣﺪﺓ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻣﺘﻰ ﺃﺳﻜﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ‬
‫ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺇﺧﺮﺍﺟﻪ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺳﻜﻦ ﺍﻧﺴﺎﻥ ﻏﻴﺮﻩ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻠﺴﺎﻛﻦ ﺃﻥ ﻳﺴﻜﻦ‬
‫ﻣﻌﻪ ﻏﻴﺮﻩ ﺇﻻ ﻭﻟﺪﻩ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺳﻮﺍﻫﻢ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺴﺎﻛﻦ‬
‫ﺃﻳﻀﺎ ﺃﻥ ﻳﻮﺍﺟﺮﻩ‪ ،‬ﻭﻻ ﺃﻥ ﻳﻨﺘﻘﻞ ﻋﻨﻪ‪ ،‬ﻓﻴﺴﻜﻦ ﻏﻴﺮﻩ ﺇﻻ ﺑﺈﺫﻥ‬
‫ﺻﺎﺣﺐ ﺍﻟﻤﺴﻜﻦ‪.‬‬
‫ﻭﻟﻼﻧﺴﺎﻥ ﺃﻥ ﻳﺤﺒﺲ ﻓﺮﺳﻪ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ‪ ،‬ﻭﻏﻼﻣﻪ ﺃﻭ ﺟﺎﺭﻳﺘﻪ‬
‫ﻓﻲ ﺧﺪﻣﺔ ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺑﻌﻴﺮﻩ ﻓﻲ ﻣﻌﻮﻧﺔ ﺍﻟﺤﺎﺝ ﻭﺍﻟﺰﻭﺍﺭ‪ .‬ﻭﺇﺫﺍ‬
‫ﻓﻌﻞ ﺫﻟﻚ ﻟﻮﺟﻪ ﺍﻟﻠﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺗﻐﻴﻴﺮﻩ‪ .‬ﻓﺈﻥ ﻋﺠﺰﺕ ﺍﻟﺪﺍﺑﺔ‪ ،‬ﺃﻭ‬
‫ﺩﺑﺮﺕ‪ ،‬ﺃﻭ ﻣﺮﺽ ﺍﻟﻐﻼﻡ ﺃﻭ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻭﻋﺠﺰﺍ ﻋﻦ ﺍﻟﺨﺪﻣﺔ‪ ،‬ﺳﻘﻂ‬
‫ﻋﻨﻪ ﻓﺮﺿﻬﺎ‪ .‬ﻓﺈﻥ ﻋﺎﺩﺍ ﺇﻟﻰ ﺍﻟﺼﺤﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﺸﺮﻁ ﻓﻴﻬﺎ ﻗﺎﺋﻤﺎ ﺣﺘﻰ‬
‫ﻳﻤﻮﺕ ﺍﻟﻌﺒﺪ ﻭﺗﻨﻔﻖ ﺍﻟﺪﺍﺑﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺧﺪﻣﺔ ﻋﺒﺪﻩ ﺃﻭ ﺃﻣﺘﻪ ﻟﻐﻴﺮﻩ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪،‬‬
‫ﺛﻢ ﻫﻮ ﺣﺮ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﻤﻠﻮﻙ ﺍﻟﺨﺪﻣﺔ‬
‫ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺪﺓ‪ .‬ﻓﺈﺫﺍ ﻣﻀﺖ ﺍﻟﻤﺪﺓ‪ ،‬ﺻﺎﺭ ﺣﺮﺍ‪ .‬ﻓﺈﻥ ﺃﺑﻖ ﺍﻟﻌﺒﺪ‬

‫)‪(٦٠١‬‬
 ‫ﻫﺬﻩ ﺍﻟﻤﺪﺓ‪ ،‬ﺛﻢ ﻇﻔﺮ ﺑﻪ ﻣﻦ ﺟﻌﻞ ﻟﻪ ﺧﺪﻣﺘﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ‬
‫ﺗﻠﻚ ﺍﻟﻤﺪﺓ ﻋﻠﻴﻪ ﺳﺒﻴﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﻐﻼﻡ ﺃﻭ ﺍﻟﺠﺎﺭﻳﺔ ﺟﻌﻞ‬
‫ﺧﺪﻣﺘﻪ ﻟﻨﻔﺴﻪ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺛﻢ ﻫﻮ ﺣﺮ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺃﺑﻖ ﺍﻟﻤﻤﻠﻮﻙ‪،‬‬
‫ﺍﻧﺘﻘﺾ ﺫﻟﻚ ﺍﻟﺘﺪﺑﻴﺮ‪ .‬ﻓﺈﻥ ﻭﺟﺪﻩ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻣﻤﻠﻮﻛﺎ ﻟﻪ‪،‬‬
‫ﻳﻌﻤﻞ ﺑﻪ ﻣﺎ ﺷﺎﺀ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻨﺤﻞ ﻭﺍﻟﻬﺒﺔ‬
‫ﺍﻟﻬﺒﺔ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ ،‬ﺿﺮﺏ ﻣﻨﻬﺎ ﻟﺼﺎﺣﺒﻬﺎ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﺿﺮﺏ ﻟﻴﺲ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﻓﻴﻪ ﺭﺟﻮﻉ‪ ،‬ﻓﻬﻮ ﻛﻞ ﻫﺒﺔ ﻭﻫﺒﻬﺎ ﺍﻹﻧﺴﺎﻥ‬
‫ﻟﺬﻱ ﺭﺣﻤﻪ‪ ،‬ﻭﻟﺪﺍ ﻛﺎﻥ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻘﺒﻮﺿﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻣﻘﺒﻮﺿﺎ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪ .‬ﻭﺇﻥ ﻣﺎﺕ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﺎ‪ .‬ﺇﻻ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺍﻟﻬﺒﺔ ﻋﻠﻰ ﻭﻟﺪﻩ ﻭﻳﻜﻮﻧﻮﻥ ﺻﻐﺎﺭﺍ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻬﺎ‬
‫ﺭﺟﻮﻉ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻷﻥ ﻗﺒﻀﻪ ﻗﺒﻀﻬﻢ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻛﺒﺎﺭﺍ‪،‬‬
‫ﺃﻭ ﻳﻜﻮﻧﻮﻥ ﻏﻴﺮ ﺃﻭﻻﺩﻩ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺻﻐﺎﺭﺍ‪ ،‬ﻓﺈﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻬﺎ‬
‫ﻣﺎ ﻟﻢ ﻳﻘﺒﺾ‪ .‬ﻓﺈﻥ ﻭﻫﺐ ﻟﻠﺼﻐﻴﺮ ﻣﻦ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻪ‪ ،‬ﻭﻗﺒﻀﻪ ﻭﻟﻴﻪ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺭﺟﻮﻉ ﻓﻴﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‬
‫ﻭﺃﻣﺎ ﺍﻟﻀﺮﺏ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪ ،‬ﻓﻬﻮ ﻛﻞ‬
‫ﻫﺒﺔ ﻛﺎﻧﺖ ﻋﻠﻰ ﺃﺟﻨﺒﻲ‪ ،‬ﻭﻟﻢ ﻳﺘﻌﻮﺽ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻴﻨﻪ ﻗﺎﺋﻤﺔ‬

‫)‪(٦٠٢‬‬
 ‫ﻓﺈﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺒﻀﻬﺎ‪ .‬ﻭﺇﻥ ﺗﻌﻮﺽ ﻋﻨﻬﺎ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺎ ﺗﻌﻮﺽ ﻋﻨﻬﺎ‬
‫ﻗﻠﻴﻼ ﺃﻭ ﻛﺜﻴﺮﺍ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻌﻮﺽ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﺳﺘﻬﻠﻜﺖ ﺍﻟﻬﺒﺔ‪ ،‬ﺃﻭ‬
‫ﺗﺼﺮﻑ ﻓﻴﻬﺎ ﺍﻟﻤﻮﻫﻮﺏ ﻟﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺃﻳﻀﺎ ﻟﻠﻮﺍﻫﺐ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻬﺎ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺮﺟﻊ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻤﺎ ﻳﻬﺒﻪ ﻟﺰﻭﺟﺘﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻜﺮﻩ‬
‫ﻟﻠﻤﺮﺃﺓ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻤﺎ ﺗﻬﺒﻪ ﻟﺰﻭﺟﻬﺎ‪ .‬ﻭﻣﺎ ﻳﻬﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻟﻮﺟﻪ ﺍﻟﻠﻪ‪،‬‬
‫ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻣﺎ ﺗﺼﺪﻕ ﺍﻹﻧﺴﺎﻥ ﺑﻪ ﻟﻮﺟﻪ‬
‫ﺍﻟﻠﻪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻴﻊ ﺃﻭ ﺍﻟﻬﺒﺔ ﺃﻭ ﺍﻟﺼﺪﻗﺔ‪ .‬ﻭﺇﻥ‬
‫ﺭﺟﻊ ﺇﻟﻴﻪ ﺑﺎﻟﻤﻴﺮﺍﺙ‪ ،‬ﻛﺎﻥ ﺟﺎﺋﺰﺍ‪ .‬ﻭﺇﺫﺍ ﺃﺧﺮﺝ ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌﺎ ﻟﻮﺟﻪ‬
‫ﺍﻟﻠﻪ ﻳﺘﺼﺪﻕ ﺑﻪ‪ ،‬ﻓﻔﺎﺗﻪ ﻣﻦ ﻳﺮﻳﺪ ﺇﻋﻄﺎﺀﻩ‪ ،‬ﻓﻠﻴﺘﺼﺪﻕ ﺑﻪ ﻋﻠﻰ ﻏﻴﺮﻩ‬
‫ﻭﻻ ﻳﺮﺩﻩ ﻓﻲ ﻣﺎﻟﻪ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻔﻀﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺾ ﻭﻟﺪﻩ ﻋﻠﻰ ﺑﻌﺾ ﺑﺎﻟﻬﺒﺔ‬
‫ﻭﺍﻟﻨﺤﻠﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻜﺮﻩ ﺫﻟﻚ ﻓﻲ ﺣﺎﻝ ﺍﻟﻤﺮﺽ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺍﻫﺐ‬
‫ﻣﻌﺴﺮﺍ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻮﺳﺮﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻫﺐ ﺍﻹﻧﺴﺎﻥ ﻟﺒﻌﺾ ﻭﻟﺪﻩ ﺷﻴﺌﺎ‪ ،‬ﻭﻛﺘﺐ ﻟﻪ ﺑﺬﻟﻚ‬
‫ﻛﺘﺎﺏ ﺍﺑﺘﻴﺎﻉ‪ ،‬ﺫﻛﺮ ﻓﻴﻪ ﺃﻧﻪ ﻗﺒﺾ ﺍﻟﺜﻤﻦ‪ ،‬ﺛﻢ ﻣﺎﺕ‪ ،‬ﻭﻃﺎﻟﺒﻪ‬
‫ﺍﻟﻮﺭﺛﺔ ﺑﺎﻟﺜﻤﻦ ﺃﻭ ﺍﻟﻴﻤﻴﻦ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺃﻧﻪ ﺳﻠﻢ ﺍﻟﺜﻤﻦ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪،‬‬
‫ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺤﻠﻒ‪ :‬ﺃﻧﻪ ﻗﺪ ﺳﻠﻢ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻳﻮﺭﻱ ﻓﻲ ﻧﻔﺴﻪ ﻣﺎ ﻳﺨﺮﺝ‬
‫ﺑﻪ ﻋﻦ ﺍﻟﻜﺬﺏ ﻋﻨﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬

‫)‪(٦٠٣‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‬
‫ﺑﺎﺏ ﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﻮﺻﻴﺔ‬
‫ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ " :‬ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺇﺫﺍ ﺣﻀﺮ ﺃﺣﺪﻛﻢ ﺍﻟﻤﻮﺕ‪ ،‬ﺇﻥ‬
‫ﺗﺮﻙ ﺧﻴﺮﺍ‪ ،‬ﺍﻟﻮﺻﻴﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﺮﺑﻴﻦ ﺑﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﺣﻘﺎ ﻋﻠﻰ‬
‫ﺍﻟﻤﺘﻘﻴﻦ "‪.‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻣﻦ ﻣﺎﺕ‬
‫ﺑﻐﻴﺮ ﻭﺻﻴﺔ‪ ،‬ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ "‪.‬‬
‫ﻭﻗﺎﻝ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ " :‬ﻣﺎ ﻳﻨﺒﻐﻲ ﻻﻣﺮﺉ ﻣﺴﻠﻢ ﺃﻥ ﻳﺒﻴﺖ‬
‫ﻟﻴﻠﺔ‪ ،‬ﺇﻻ ﻭﻭﺻﻴﺘﻪ ﺗﺤﺖ ﺭﺃﺳﻪ "‪.‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺍﻟﺼﺒﺎﺡ ﺍﻟﻜﻨﺎﻧﻲ ﻭﺃﺑﻮ ﺃﺳﺎﻣﺔ ﺯﻳﺪ ﺍﻟﺸﺤﺎﻡ ﺟﻤﻴﻌﺎ‬
‫ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﺍﻟﻮﺻﻴﺔ ﺣﻖ ﻋﻠﻰ‬
‫ﻛﻞ ﻣﺴﻠﻢ "‪.‬‬
‫ﻭﺭﻭﻱ ﻋﻨﻪ ﺃﻳﻀﺎ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻣﺎ ﻣﻦ ﻣﻴﺖ‬
‫ﺗﺤﻀﺮﻩ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﺇﻻ ﺭﺩ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻣﻦ ﺳﻤﻌﻪ ﻭﺑﺼﺮﻩ ﻭﻋﻘﻠﻪ ﻟﻠﻮﺻﻴﺔ‪،‬‬
‫ﺃﺧﺬ ﺍﻟﻮﺻﻴﺔ ﺃﻭ ﺗﺮﻙ‪ ،‬ﻭﻫﻲ ﺍﻟﺮﺍﺣﺔ ﺍﻟﺘﻲ ﻳﻘﺎﻝ ﻟﻬﺎ ﺭﺍﺣﺔ ﺍﻟﻤﻮﺕ‬
‫ﻓﻬﻲ ﺣﻖ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ "‪.‬‬

‫)‪(٦٠٤‬‬
 ‫ﻭﺭﻭﻯ ﻣﺴﻌﺪﺓ ﺑﻦ ﺻﺪﻗﺔ ﻭﻭﻫﺐ ﺑﻦ ﻭﻫﺐ ﺟﻤﻴﻌﺎ ﻋﻦ ﺃﺑﻲ‬
‫ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ‪ " :‬ﺍﻟﻮﺻﻴﺔ ﺗﻤﺎﻡ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﺍﻟﺰﻛﺎﺓ "‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺴﻜﻮﻧﻲ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫" ﻣﻦ ﻟﻢ ﻳﻮﺹ ﻋﻨﺪ ﻣﻮﺗﻪ ﻟﺬﻭﻱ ﻗﺮﺍﺑﺘﻪ ﻣﻤﻦ ﻻ ﻳﺮﺙ‪ ،‬ﻓﻘﺪ ﺧﺘﻢ‬
‫ﻋﻤﻠﻪ ﺑﻤﻌﺼﻴﺔ "‪.‬‬
‫ﻭﻋﻨﻪ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺁﺑﺎﺋﻪ ﻋﻦ ﻋﻠﻲ‪ ،‬ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻣﻦ ﺃﻭﺻﻰ‪ ،‬ﻭﻟﻢ ﻳﺤﻒ ﻭﻟﻢ ﻳﻀﺎﺭ‪ ،‬ﻛﺎﻥ‬
‫ﻛﻤﻦ ﺻﺪﻕ ﺑﻪ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺑﺎﻟﻲ‪ :‬ﺃﺿﺮﺭﺕ ﺑﻮﺭﺛﺘﻲ ﺃﻭ‬
‫ﺳﺮﻗﺘﻬﻢ ﺫﻟﻚ ﺍﻟﻤﺎﻝ "‪.‬‬
‫ﻭﺭﻭﻯ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺠﻌﻔﺮﻱ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ :‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ " :‬ﻣﻦ ﻟﻢ‬
‫ﻳﺤﺴﻦ ﻭﺻﻴﺘﻪ ﻋﻨﺪ ﺍﻟﻤﻮﺕ‪ ،‬ﻛﺎﻥ ﻧﻘﺼﺎ ﻓﻲ ﻣﺮﻭﺗﻪ ﻭﻋﻘﻠﻪ "‪.‬‬
‫ﺑﺎﺏ ﺍﻷﻭﺻﻴﺎﺀ‬
‫ﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺨﺘﺎﺭ ﻟﻮﺻﻴﺘﻪ ﻋﺎﻗﻼ ﻣﺴﻠﻤﺎ ﻋﺪﻻ ﺣﻜﻴﻤﺎ‪،‬‬
‫ﻭﻻ ﻳﻮﺻﻲ ﺇﻟﻰ ﺳﻔﻴﻪ ﻭﻻ ﺇﻟﻰ ﻓﺎﺳﻖ‪ ،‬ﻭﻻ ﻳﻮﺻﻲ ﺇﻟﻰ ﻋﺒﺪ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻋﺪﻻ ﻣﺮﺿﻴﺎ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻤﻠﻚ ﻣﻊ ﺳﻴﺪﻩ ﺷﻴﺌﺎ‪ .‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻮﺻﻲ‬
‫ﺇﻟﻰ ﺍﺛﻨﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ ﺻﻐﻴﺮ ﻭﺍﻵﺧﺮ ﻛﺒﻴﺮ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﺒﻴﺮ‬
‫ﻛﺎﻣﻼ ﻋﺎﻗﻼ‪ ،‬ﻭﻳﺠﻌﻞ ﻟﻠﻌﺎﻗﻞ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻟﻠﺼﺒﻲ ﺇﺫﺍ ﺑﻠﻎ‬

‫)‪(٦٠٥‬‬
 ‫ﻓﺈﻥ ﻣﺎﺕ ﺍﻟﺼﺒﻲ‪ ،‬ﺃﻭ ﺑﻠﻎ ﻭﻛﺎﻥ ﻓﺎﺳﺪ ﺍﻟﻌﻘﻞ‪ ،‬ﻛﺎﻥ ﻟﻠﻌﺎﻗﻞ ﺇﻧﻔﺎﺫ‬
‫ﺍﻟﻮﺻﻴﺔ‪ .‬ﻭﺇﺫﺍ ﺃﻧﻔﺬ ﺍﻟﺒﺎﻟﻎ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻓﺈﻥ ﺑﻠﻎ ﺍﻟﺼﺒﻲ‪ ،‬ﻭﻟﻢ ﻳﺮﺽ ﺑﺬﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻟﻜﺒﻴﺮ ﺧﺎﻟﻒ ﺷﺮﻁ ﺍﻟﻮﺻﻴﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻭﺻﻴﺔ ﺍﻟﻤﺴﻠﻢ ﺇﻟﻰ‬
‫ﻛﺎﻓﺮ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻳﺠﻮﺯ ﻭﺻﻴﺔ ﺍﻟﻜﻔﺎﺭ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺑﻌﺾ‪ .‬ﻭﻻ‬
‫ﺑﺄﺱ ﺃﻥ ﻳﻮﺻﻲ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻣﺮﺃﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﺎﻗﻠﺔ ﻣﺄﻣﻮﻧﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﻧﻔﺴﻴﻦ ﻭﺷﺮﻁ ﺃﻥ ﻻ ﻳﻤﻀﻴﺎ ﺍﻟﻮﺻﻴﺔ‬
‫ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺠﺘﻤﻌﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺑﻤﺎ‬
‫ﻳﺼﻴﺒﻪ‪ .‬ﻓﺈﻥ ﺗﺸﺎﺣﺎ ﻓﻲ ﺍﻟﻮﺻﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻟﻢ ﻳﻨﻔﺬ ﺷﺊ ﻣﻤﺎ‬
‫ﻳﺘﺼﺮﻓﺎﻥ ﻓﻴﻪ‪ ،‬ﺇﻻ ﻣﺎ ﻳﻌﻮﺩ ﺑﻤﺼﻠﺤﺔ ﺍﻟﻮﺭﺛﺔ ﻭﺍﻟﻜﺴﻮﺓ ﻟﻬﻢ‬
‫ﻭﺍﻟﻤﺄﻛﻮﻝ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺃﻣﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺣﻤﻠﻬﻢ ﻋﻠﻰ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ‬
‫ﺗﻨﻔﻴﺬ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺃﻭ ﺍﻻﺳﺘﺒﺪﺍﻝ ﺑﻬﻢ ﺇﻥ ﺭﺃﻯ ﺫﻟﻚ ﺃﺻﻠﺢ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﻮﺻﻲ ﻗﺪ ﺍﺷﺘﺮﻁ ﻋﻠﻴﻬﻤﺎ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻜﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﺴﺘﺒﺪ ﺑﻤﺎ ﻳﺼﻴﺒﻪ‪ ،‬ﻭﻳﻄﺎﻟﺐ ﺻﺎﺣﺒﻪ ﺑﻘﺴﻤﺔ ﺍﻟﻮﺻﻴﺔ‪.‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻮﺻﻲ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺃﻭﻻﺩﻩ ﺃﻭ ﺇﻟﻰ ﻣﻦ ﻳﺮﺛﻪ ﺃﻭ ﺇﻟﻰ‬
‫ﺯﻭﺟﺘﻪ‪ .‬ﻓﺈﻥ ﺃﻭﺻﻰ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﻢ ﺻﻐﺎﺭ ﻭﻛﺒﺎﺭ‪ ،‬ﻛﺎﻥ ﻟﻸﻛﺎﺑﺮ‬
‫ﺇﻧﻔﺎﺫ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻨﺘﻈﺮﻭﺍ ﺑﻠﻮﻍ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻤﻮﺻﻲ ﻗﺪ ﺍﺷﺘﺮﻁ ﺇﻳﻘﺎﻑ ﺍﻟﻮﺻﻴﺔ ﺇﻟﻰ ﻭﻗﺖ ﺑﻠﻮﻍ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﻟﺸﺊ ﺍﻟﺬﻱ ﺃﻭﺻﻰ ﺑﻪ ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻢ ﻳﺠﺰ‬
‫ﻟﻬﻢ ﺃﻥ ﻳﻨﻔﺬﻭﺍ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﺇﻻ ﺑﻌﺪ ﺑﻠﻮﻍ ﺍﻷﺻﺎﻏﺮ ﻣﻨﻬﻢ‪.‬‬

‫)‪(٦٠٦‬‬
 ‫ﻭﺇﺫﺍ ﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ ﻓﻲ ﻗﺒﻮﻝ ﺍﻟﻮﺻﻴﺔ‬
‫ﻭﺭﺩﻫﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺣﺎﺿﺮﺍ ﺷﺎﻫﺪﺍ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻮﺻﻰ ﺇﻟﻴﻪ ﻏﺎﺋﺒﺎ‪،‬‬
‫ﻛﺎﻥ ﻟﻪ ﺭﺩ ﺍﻟﻮﺻﻴﺔ ﻣﺎ ﺩﺍﻡ ﺍﻟﻤﻮﺻﻲ ﺣﻴﺎ‪ .‬ﻓﺈﺫﺍ ﻣﺎﺕ ﺍﻟﻤﻮﺻﻲ ﻗﺒﻞ ﺃﻥ‬
‫ﻳﺒﻠﻎ ﺇﻟﻴﻪ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﻗﺒﻮﻝ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻠﻮﺻﻲ ﺍﻟﻐﺎﺋﺐ‬
‫ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﻀﺮ ﺍﻟﻮﺻﻲ ﺍﻟﻮﻓﺎﺓ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻮﺻﻲ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﻮﺻﻲ ﺇﻟﻴﻪ ﺑﻤﺎ ﻛﺎﻥ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﻣﻦ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﻳﻠﺰﻡ ﺍﻟﻤﻮﺻﻰ ﺇﻟﻴﻪ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﺬﻟﻚ‪ .‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻮﺻﻲ ﺇﻟﻰ‬
‫ﻏﻴﺮﻩ ﺑﻤﺎ ﻛﺎﻥ ﻳﺘﺼﺮﻑ ﻓﻴﻪ‪ .‬ﻓﺈﺫﺍ ﻣﺎﺕ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺃﻣﺮ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻳﻘﻴﻢ ﻣﻦ ﻳﻨﻈﺮ ﻓﻲ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺇﻣﺎﻡ ﻛﺎﻥ‬
‫ﻟﻔﻘﻬﺎﺀ ﺁﻝ ﻣﺤﻤﺪ ﺍﻟﻌﺪﻭﻝ ﻭﺫﻭﻱ ﺍﻵﺭﺍﺀ ﻣﻨﻬﻢ ﺃﻥ ﻳﺘﺼﺮﻓﻮﺍ ﻓﻲ‬
‫ﺫﻟﻚ ﺇﺫﺍ ﺗﻤﻜﻨﻮﺍ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻤﻜﻨﻮﺍ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻬﻢ ﺷﺊ‪.‬‬
‫ﻭﻟﺴﺖ ﺃﻋﺮﻑ ﺑﻬﺬﺍ ﺣﺪﻳﺜﺎ ﻣﺮﻭﻳﺎ‪.‬‬
‫ﻭﻟﻠﻤﻮﺻﻲ ﺃﻥ ﻳﺴﺘﺒﺪﻝ ﺑﺎﻷﻭﺻﻴﺎﺀ ﻣﺎ ﺩﺍﻡ ﺣﻴﺎ‪ .‬ﻓﺈﺫﺍ ﻣﻀﻰ‬
‫ﻟﺴﺒﻴﻠﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻷﺣﺪ ﺃﻥ ﻳﻐﻴﺮ ﻭﺻﻴﺘﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﺒﺪﻝ ﺑﺄﻭﺻﻴﺎﺋﻪ‪.‬‬
‫ﻓﺈﻥ ﻇﻬﺮ ﻣﻦ ﺍﻟﻮﺻﻲ ﺑﻌﺪﻩ ﺧﻴﺎﻧﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺃﻣﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﺃﻥ ﻳﻌﺰﻟﻪ ﻭﻳﻘﻴﻢ ﺃﻣﻴﻨﺎ ﻣﻘﺎﻣﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻈﻬﺮ ﻣﻨﻪ ﺧﻴﺎﻧﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ‬
‫ﻇﻬﺮ ﻣﻨﻪ ﺿﻌﻒ ﻭﻋﺠﺰ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺻﻴﺔ‪ ،‬ﻛﺎﻥ ﻟﻠﻨﺎﻇﺮ ﻓﻲ ﺃﻣﺮ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻳﻘﻴﻢ ﻣﻌﻪ ﺃﻣﻴﻨﺎ ﺿﺎﺑﻄﺎ ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻜﻦ ﻟﻪ ﻋﺰﻟﻪ ﻟﻀﻌﻔﻪ‪ .‬ﻭﺍﻟﻮﺻﻲ ﺇﺫﺍ ﺧﺎﻟﻒ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻠﻤﺎﻝ‪.‬‬

‫)‪(٦٠٧‬‬
 ‫ﻭﺇﺫﺍ ﺃﻣﺮ ﺍﻟﻤﻮﺻﻲ ﺍﻟﻮﺻﻲ ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻲ ﺗﺮﻛﺘﻪ ﻟﻮﺭﺛﺘﻪ‪ ،‬ﻭﻳﺘﺠﺮ‬
‫ﻟﻬﻢ ﺑﻬﺎ‪ ،‬ﻭﻳﺄﺧﺬ ﻧﺼﻒ ﺍﻟﺮﺑﺢ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ ،‬ﻭﺣﻼﻝ ﻟﻪ‬
‫ﻧﺼﻒ ﺍﻟﺮﺑﺢ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻮﺻﻲ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ﻣﺎﻝ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬﻩ ﻣﻦ‬
‫ﺗﺤﺖ ﻳﺪﻩ ﺇﻻ ﻣﺎ ﺗﻘﻮﻡ ﻟﻪ ﺑﻪ ﺍﻟﺒﻴﻨﺔ‪ .‬ﻭﻣﺘﻰ ﺑﺎﻉ ﺍﻟﻮﺻﻲ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺍﻟﺘﺮﻛﺔ ﻟﻤﺼﻠﺤﺔ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺸﺘﺮﻳﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪،‬‬
‫ﺇﺫﺍ ﺃﺧﺬﻩ ﺑﺎﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﻝ ﻣﻦ ﻏﻴﺮ ﻧﻘﺼﺎﻥ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻧﺴﺎﻥ ﻣﻦ ﻏﻴﺮ ﻭﺻﻴﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺃﻣﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﺃﻥ ﻳﻘﻴﻢ ﻟﻪ ﻧﺎﻇﺮﺍ ﻳﻨﻈﺮ ﻓﻲ ﻣﺼﻠﺤﺔ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﻳﺒﻴﻊ ﻟﻬﻢ ﻭﻳﺸﺘﺮﻱ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺬﻱ ﻳﺘﻮﻟﻰ ﺫﻟﻚ ﺃﻭ ﻳﺄﻣﺮ‬
‫ﺑﻪ‪ ،‬ﺟﺎﺯ ﻟﺒﻌﺾ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺃﻥ ﻳﻨﻈﺮ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺴﺘﻌﻤﻞ‬
‫ﻓﻴﻪ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﻳﺆﺩﻳﻬﺎ ﻣﻦ ﻏﻴﺮ ﺇﺿﺮﺍﺭ ﺑﺎﻟﻮﺭﺛﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺎ ﻳﻔﻌﻠﻪ‬
‫ﺻﺤﻴﺤﺎ ﻣﺎﺿﻴﺎ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻮﺻﻴﺔ ﻭﻣﺎ ﻳﺼﺢ ﻣﻨﻬﺎ ﻭﻣﺎ ﻻ ﻳﺼﺢ‬
‫ﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﺨﻤﺲ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﺮﺑﻊ‪ ،‬ﻭﻫﻲ ﺑﺎﻟﺮﺑﻊ‬
‫ﺃﻓﻀﻞ ﻣﻨﻬﺎ ﺑﺎﻟﺜﻠﺚ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻮﺻﻴﺔ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻠﺚ‪ .‬ﻓﺈﻥ‬
‫ﻭﺻﻰ ﺍﻧﺴﺎﻥ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﻟﻢ ﺗﻤﺾ ﺍﻟﻮﺻﻴﺔ ﺇﻻ ﻓﻲ ﺍﻟﺜﻠﺚ‪،‬‬
‫ﻭﺗﺮﺩ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺮﺿﻰ ﺍﻟﻮﺭﺛﺔ ﺑﺬﻟﻚ‪ .‬ﻓﺈﻥ ﻭﺻﻰ ﺑﺄﻛﺜﺮ‬
‫ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﺭﺿﻲ ﺑﻪ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﺍﻣﺘﻨﺎﻉ ﻣﻦ‬

‫)‪(٦٠٨‬‬
 ‫ﺇﻧﻔﺎﺫﻫﺎ ﻻ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ ﻭﻻ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪.‬‬
‫ﻭﻟﻼﻧﺴﺎﻥ ﺃﻥ ﻳﺮﺟﻊ ﻓﻲ ﻭﺻﻴﺘﻪ ﻣﺎ ﺩﺍﻡ ﻓﻴﻪ ﺭﻭﺡ‪ ،‬ﻭﻳﻐﻴﺮ ﺷﺮﺍﺋﻄﻬﺎ‬
‫ﻭﻳﻨﻘﻠﻬﺎ ﻣﻦ ﺷﺊ ﺇﻟﻰ ﺷﺊ ﻭﻣﻦ ﺍﻧﺴﺎﻥ ﺇﻟﻰ ﻏﻴﺮﻩ‪ .‬ﻭﻟﻴﺲ ﻷﺣﺪ ﻋﻠﻴﻪ‬
‫ﻓﻴﻪ ﺍﻋﺘﺮﺍﺽ‪.‬‬
‫ﻭﺇﺫﺍ ﺩﺑﺮ ﻣﻤﻠﻮﻛﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻣﺜﻞ ﺍﻟﻮﺻﻴﺔ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺮﺟﻮﻉ‬
‫ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺮﺟﻊ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺍﻟﺜﻠﺚ ﻓﺈﻥ ﺃﻋﺘﻘﻪ ﻓﻲ ﺍﻟﺤﺎﻝ‪،‬‬
‫ﻣﻀﻰ ﺍﻟﻌﺘﻖ ﻭﻟﻴﺲ ﻷﺣﺪ ﻋﻠﻴﻪ ﺳﺒﻴﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺻﻴﺔ‪ ،‬ﺛﻢ ﺃﻭﺻﻰ ﺑﺄﺧﺮﻯ‪ ،‬ﻓﺈﻥ ﺃﻣﻜﻦ‬
‫ﺍﻟﻌﻤﻞ ﺑﻬﻤﺎ ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺟﺐ ﺍﻟﻌﻤﻞ ﺑﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﺍﻟﻌﻤﻞ‬
‫ﺑﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻷﺧﻴﺮﺓ ﺩﻭﻥ ﺍﻷﻭﻟﻰ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺑﻮﺻﻴﺔ‪ ،‬ﻓﻠﻴﺲ ﻷﺣﺪ ﻣﺨﺎﻟﻔﺘﻪ ﻓﻴﻤﺎ ﺃﻭﺻﻰ ﺑﻪ‪،‬‬
‫ﻭﻻ ﺗﻐﻴﻴﺮ ﺷﺊ ﻣﻦ ﺷﺮﺍﺋﻄﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻭﺻﻰ ﺑﻤﺎ ﻻ ﻳﺠﻮﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﻮﺻﻲ ﺑﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻭﺻﻰ ﺑﻤﺎﻟﻪ ﻓﻲ ﻏﻴﺮ ﻣﺮﺿﺎﺕ ﺍﻟﻠﻪ‪،‬‬
‫ﺃﻭ ﺃﻣﺮ ﺑﺈﻧﻔﺎﻗﻪ ﻓﻲ ﻭﺟﻮﻩ ﺍﻟﻤﻌﺎﺻﻲ‪ :‬ﻣﻦ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺳﻠﺐ ﺍﻷﻣﻮﺍﻝ‪،‬‬
‫ﺃﻭ ﺍﻋﻄﺎﺋﻪ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺃﻭ ﺇﻧﻔﺎﻗﻪ ﻋﻠﻰ ﻣﻮﺍﺿﻊ ﻗﺮﺑﻬﻢ‪ :‬ﻣﻦ ﺍﻟﺒﻴﻊ‪،‬‬
‫ﻭﺍﻟﻜﻨﺎﺋﺲ‪ ،‬ﻭﺑﻴﻮﺕ ﺍﻟﻨﻴﺮﺍﻥ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻠﻮﺻﻲ ﻣﺨﺎﻟﻔﺘﻪ ﻓﻲ ﺟﻤﻴﻊ ﺫﻟﻚ‪ ،‬ﻭﺻﺮﻑ ﺍﻟﻮﺻﻴﺔ ﺇﻟﻰ ﺍﻟﺤﻖ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻠﻰ ﺇﻣﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻌﺎﻭﻧﺘﻪ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺃﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﻷﺣﺪ‬
‫ﺃﺑﻮﻳﻪ‪ ،‬ﺃﻭ ﺑﻌﺾ ﻗﺮﺍﺑﺘﻪ ﺷﻴﺌﺎ ﻣﻦ ﺛﻠﺜﻪ‪ ،‬ﻭﺟﺐ ﺇﻳﺼﺎﻟﻪ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﻮﺍ ﻛﻔﺎﺭﺍ ﺿﻼﻻ‪.‬‬

‫)‪(٦٠٩‬‬
 ‫ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻮﺻﻴﺔ ﻟﻠﻮﺍﺭﺙ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻠﺚ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﺑﺄﻛﺜﺮ ﻣﻨﻪ‪ ،‬ﺭﺩﺕ ﺇﻟﻰ ﺍﻟﺜﻠﺚ‪ .‬ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺑﻮﺻﻴﺔ‪ ،‬ﺛﻢ‬
‫ﻗﺘﻞ ﻧﻔﺴﻪ‪ ،‬ﻛﺎﻧﺖ ﻭﺻﻴﺘﻪ ﻣﺎﺿﻴﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻷﺣﺪ ﺭﺩﻫﺎ‪ .‬ﻓﺈﻥ‬
‫ﺟﺮﺡ ﻧﻔﺴﻪ ﺑﻤﺎ ﻓﻴﻪ ﻫﻼﻛﻬﺎ‪ ،‬ﺛﻢ ﻭﺻﻰ‪ ،‬ﻛﺎﻧﺖ ﻭﺻﻴﺘﻪ ﻣﺮﺩﻭﺩﺓ‪،‬‬
‫ﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻤﻞ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺑﻮﺻﻴﺔ‪ ،‬ﺛﻢ ﻗﺘﻠﻪ ﻏﻴﺮﻩ ﺧﻄﺄ‪،‬‬
‫ﻛﺎﻧﺖ ﻭﺻﻴﺘﻪ ﻣﺎﺿﻴﺔ ﻓﻲ ﺛﻠﺚ ﻣﺎﻟﻪ ﻭﺛﻠﺚ ﺩﻳﺘﻪ‪ .‬ﻭﺇﻥ ﺟﺮﺣﻪ ﻏﻴﺮﻩ‪،‬‬
‫ﺛﻢ ﻭﺻﻰ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﺃﻳﻀﺎ ﻓﻴﻪ ﻣﺜﻞ ﺫﻟﻚ ﻓﻲ ﺃﻧﻪ ﺗﻤﻀﻲ ﺍﻟﻮﺻﻴﺔ‬
‫ﻓﻲ ﺛﻠﺚ ﻣﺎﻟﻪ ﻭﺛﻠﺚ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﻣﻦ ﺃﺭﺵ ﺍﻟﺠﺮﺍﺡ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﻟﻌﺒﺪﻩ ﺑﺜﻠﺚ ﻣﺎﻟﻪ‪ ،‬ﻧﻈﺮ ﻓﻲ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ ﻗﻴﻤﺔ‬
‫ﻋﺎﺩﻟﺔ‪ :‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻪ ﺃﻗﻞ ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﺃﻋﺘﻖ‪ ،‬ﻭﺃﻋﻄﻲ ﺍﻟﺒﺎﻗﻲ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺜﻠﻪ‪ ،‬ﺃﻋﺘﻖ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺷﺊ‪ ،‬ﻭﻻ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﺍﻟﻘﻴﻤﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻠﺚ ﺑﻤﻘﺪﺍﺭ ﺍﻟﺴﺪﺱ ﺃﻭ ﺍﻟﺮﺑﻊ ﺃﻭ ﺍﻟﺜﻠﺚ‪،‬‬
‫ﺃﻋﺘﻖ ﺑﻤﻘﺪﺍﺭ ﺫﻟﻚ‪ ،‬ﻭﺍﺳﺘﺴﻌﻲ ﻓﻲ ﺍﻟﺒﺎﻗﻲ ﻟﻮﺭﺛﺘﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻪ‬
‫ﻋﻠﻰ ﺍﻟﻀﻌﻒ ﻣﻦ ﺛﻠﺜﻪ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻃﻠﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺘﻖ ﻣﻤﻠﻮﻙ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ ﺿﻌﻔﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﺳﺘﺴﻌﻲ ﺍﻟﻌﺒﺪ ﻓﻲ ﺧﻤﺴﺔ ﺃﺳﺪﺍﺱ ﻗﻴﻤﺘﻪ‪:‬‬
‫ﺛﻼﺛﺔ ﺃﺳﻬﻢ ﻟﻠﺪﻳﺎﻥ‪ ،‬ﻭﺳﻬﻤﺎﻥ ﻟﻠﻮﺭﺛﺔ‪ ،‬ﻭﺳﻬﻢ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﻗﻴﻤﺘﻪ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺑﻄﻠﺖ ﺍﻟﻮﺻﻴﺔ‪ .‬ﻭﻣﻦ ﻭﺻﻰ ﻟﻌﺒﺪ ﻏﻴﺮﻩ‪ ،‬ﻟﻢ‬
‫ﺗﺼﺢ ﻭﺻﻴﺘﻪ‪.‬‬
‫ﻓﺈﻥ ﻭﺻﻰ ﻟﻤﻜﺎﺗﺐ ﻣﺸﺮﻭﻁ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻓﺈﻥ‬
‫ﻟﻢ ﻳﻜﻦ ﻣﺸﺮﻭﻃﺎ ﻋﻠﻴﻪ‪ ،‬ﺟﺎﺯﺕ ﺍﻟﻮﺻﻴﺔ ﻟﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﺃﺩﻯ ﻣﻦ‬

‫)‪(٦١٠‬‬
 ‫ﻛﺘﺎﺑﺘﻪ‪ ،‬ﻻ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﻷﻡ ﻭﻟﺪﻩ‪ ،‬ﺃﻋﺘﻘﺖ ﻣﻦ ﻧﺼﻴﺐ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﺃﻋﻄﻴﺖ‬
‫ﻣﺎ ﺃﻭﺻﻰ ﻟﻬﺎ ﺑﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻟﻤﻮﺻﻲ ﺑﺈﺧﺮﺍﺝ ﺑﻌﺾ ﺍﻟﻮﺭﺛﺔ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻟﻢ‬
‫ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﻭﺻﻴﺘﻪ ﻭﻗﻮﻟﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻘﺮﺍ ﺑﻪ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻛﺎﻥ‬
‫ﻣﻮﻟﻮﺩﺍ ﻋﻠﻰ ﻓﺮﺍﺷﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺍﻧﺘﻔﻰ ﻣﻨﻪ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﺑﺎﺏ ﺷﺮﺍﺋﻂ ﺍﻟﻮﺻﻴﺔ‬
‫ﻣﻦ ﺷﺮﻁ ﺍﻟﻮﺻﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻮﺻﻲ ﻋﺎﻗﻼ ﺣﺮﺍ ﺛﺎﺑﺖ ﺍﻟﻌﻘﻞ‪،‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﺻﻐﻴﺮﺍ ﺃﻭ ﻛﺒﻴﺮﺍ‪ .‬ﻓﺈﻥ ﺑﻠﻎ ﻋﺸﺮ ﺳﻨﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ‬
‫ﻛﻤﻞ ﻋﻘﻠﻪ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻀﻊ ﺍﻟﺸﺊ ﺇﻻ ﻓﻲ ﻣﻮﺿﻌﻪ‪ ،‬ﻛﺎﻧﺖ ﻭﺻﻴﺘﻪ‬
‫ﻣﺎﺿﻴﺔ ﻓﻲ ﺍﻟﻤﻌﺮﻭﻑ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺒﺮ‪ ،‬ﻭﻣﺮﺩﻭﺩﺓ ﻓﻴﻤﺎ ﻟﻢ ﻳﻜﻦ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﺳﻨﺔ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻭﺻﻴﺘﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﺃﻧﻪ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﺑﻦ ﺛﻤﺎﻥ ﺳﻨﻴﻦ‪ ،‬ﺟﺎﺯﺕ ﻭﺻﻴﺘﻪ ﻓﻲ ﺍﻟﺸﺊ ﺍﻟﻴﺴﻴﺮ ﻓﻲ ﺃﺑﻮﺍﺏ‬
‫ﺍﻟﺒﺮ‪ .‬ﻭﺍﻷﻭﻝ ﺃﺣﻮﻁ ﻭﺃﻇﻬﺮ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻳﺠﻮﺯ ﺻﺪﻗﺔ ﺍﻟﻐﻼﻡ ﺇﺫﺍ ﺑﻠﻎ ﻋﺸﺮ ﺳﻨﻴﻦ‪ ،‬ﻭﻫﺒﺘﻪ‪،‬‬
‫ﻭﻋﺘﻘﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﻓﻲ ﻭﺟﻪ ﺍﻟﺒﺮ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻜﻮﻥ ﺧﺎﺭﺟﺎ‬
‫ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺲ ﺑﻤﻤﻀﺎﺓ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺣﺪ ﺑﻠﻮﻍ ﺍﻟﺼﺒﻲ ﺇﻣﺎ ﺃﻥ ﻳﺤﺘﻠﻢ ﺃﻭ ﻳﺸﻌﺮ ﺃﻭ ﻳﻜﻤﻞ ﻋﻘﻠﻪ‪.‬‬
‫ﻓﻤﺘﻰ ﺣﺼﻞ ﻓﻴﻪ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ‪ ،‬ﻓﻘﺪ ﺩﺧﻞ ﻓﻲ ﺣﺪ ﺍﻟﻜﻤﺎﻝ‪،‬‬

‫)‪(٦١١‬‬
 ‫ﻭﻭﺟﺐ ﻋﻠﻰ ﻭﻟﻴﻪ ﺗﺴﻠﻴﻢ ﻣﺎﻟﻪ ﺇﻟﻴﻪ ﻭﺗﻤﻜﻴﻨﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪،‬‬
‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺳﻔﻴﻬﺎ ﺿﻌﻴﻒ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻤﻜﻦ ﻣﻦ ﺍﻟﺘﺼﺮﻑ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺣﺪ ﺑﻠﻮﻍ ﺍﻟﻤﺮﺃﺓ ﺗﺴﻊ ﺳﻨﻴﻦ‪ .‬ﻓﺈﺫﺍ ﺑﻐﻠﺖ ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﺗﺼﺮﻓﻬﺎ‬
‫ﻓﻲ ﻣﺎﻟﻬﺎ ﺑﺴﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺼﺮﻑ‪ ،‬ﻭﺃﻣﺮﻫﺎ ﻧﺎﻓﺬ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺿﻌﻴﻔﺔ ﺍﻟﻌﻘﻞ ﺳﻔﻴﻬﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻧﻬﺎ ﻻ ﺗﻤﻜﻦ ﻣﻦ‬
‫ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺷﺮﻁ ﺍﻟﻮﺻﻴﺔ ﺃﻥ ﻳﺸﻬﺪ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻮﺻﻲ ﻧﻔﺴﻴﻦ ﻋﺪﻟﻴﻦ‬
‫ﻣﺮﺿﻴﻴﻦ ﻟﺌﻼ ﻳﻌﺘﺮﺽ ﻓﻴﻬﺎ ﺍﻟﻮﺭﺛﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺸﻬﺪ ﺃﺻﻼ‪ ،‬ﻭﺃﻣﻜﻦ‬
‫ﺍﻟﻮﺻﻲ ﺇﻧﻔﺎﺫ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺇﻧﻔﺎﺫﻫﺎ ﻋﻠﻰ ﻣﺎ ﺃﻭﺻﻰ ﺑﻪ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﻣﻦ ﻟﻴﺲ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻹﺳﻼﻡ ﻓﻲ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺇﻻ‬
‫ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻭﻓﻘﺪ ﺍﻟﻤﺴﻠﻢ‪ .‬ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻮﺻﻲ ﻓﻲ ﻣﻮﺿﻊ ﻻ ﻳﺠﺪ‬
‫ﻓﻴﻪ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻴﺸﻬﺪﻩ ﻋﻠﻰ ﻭﺻﻴﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻭﺍﻟﺤﺎﻝ‬
‫ﻫﺬﻩ‪ ،‬ﺃﻥ ﻳﺸﻬﺪ ﻧﻔﺴﻴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻤﻦ ﻇﺎﻫﺮﻩ ﺍﻷﻣﺎﻧﺔ ﻋﻨﺪ‬
‫ﺃﻫﻞ ﻣﻠﺘﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﻏﻴﺮ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻳﺠﻮﺯ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺍﻟﻮﺻﻴﺔ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻟﻢ ﺗﺤﻀﺮ ﺇﻻ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﺟﺎﺯﺕ ﺷﻬﺎﺩﺗﻬﺎ ﻓﻲ ﺭﺑﻊ ﺍﻟﻮﺻﻴﺔ‪.‬‬
‫ﻓﺈﻥ ﺣﻀﺮﺕ ﺍﺛﻨﺘﺎﻥ ﺟﺎﺯﺕ ﺷﻬﺎﺩﺗﻬﻤﺎ ﻓﻲ ﺍﻟﻨﺼﻒ‪ ،‬ﺛﻢ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﺤﺴﺎﺏ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺷﻬﺪ ﺍﻧﺴﺎﻥ ﻋﺒﺪﻳﻦ ﻟﻪ ﻋﻠﻰ ﺣﻤﻞ ﺑﺠﺎﺭﻳﺔ ﺃﻧﻪ ﻣﻨﻪ‪،‬‬

‫)‪(٦١٢‬‬
 ‫ﻭﺃﻋﺘﻘﻬﻤﺎ‪ ،‬ﻓﺸﻬﺪﺍ ﻋﻨﺪ ﺍﻟﻮﺭﺛﺔ ﺑﺬﻟﻚ‪ .‬ﻓﻠﻢ ﻳﻘﺒﻠﻮﺍ ﺷﻬﺎﺩﺗﻬﻤﺎ‪،‬‬
‫ﻭﺍﺳﺘﺮﻗﻮﻫﻤﺎ ﻭﺑﻴﻌﺎ‪ ،‬ﺛﻢ ﺃﺩﺭﻛﻬﻤﺎ ﺍﻟﻌﺘﺎﻕ‪ ،‬ﻓﺸﻬﺪ ﻟﻠﻤﻮﻟﻮﺩ ﺑﺎﻟﻨﺴﺐ‪،‬‬
‫ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﻻ ﻳﺴﺘﺮﻗﻬﻤﺎ ﺍﻟﻤﻮﻟﻮﺩ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻮﺻﻴﺔ ﺍﻟﻤﺒﻬﻤﺔ ﻭﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﻌﺘﻖ ﻭﺍﻟﺤﺞ‬
‫ﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﺑﺠﺰﺀ ﻣﻦ ﻣﺎﻟﻪ ﻭﻟﻢ ﻳﺒﻴﻨﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺳﺒﻌﺎ ﻣﻦ‬
‫ﻣﺎﻟﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻳﻜﻮﻥ ﺍﻟﻌﺸﺮ‪ .‬ﻭﺍﻷﻭﻝ ﺃﻭﺿﺢ‪ .‬ﻓﺈﻥ ﺃﻭﺻﻰ‬
‫ﺑﺴﻬﻢ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺜﻤﻦ ﻣﻦ ﺟﻤﻴﻊ ﺗﺮﻛﺘﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ‪:‬‬
‫ﺃﻧﻪ ﺳﻬﻢ ﻣﻦ ﻋﺸﺮﺓ‪ .‬ﻭﺍﻷﻭﻝ ﺃﻛﺜﺮ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ‪ .‬ﻭﺇﻥ ﺃﻭﺻﻰ ﺑﺸﺊ‪،‬‬
‫ﻭﻟﻢ ﻳﺒﻴﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺴﺪﺱ ﻣﻦ ﻣﺎﻟﻪ‪.‬‬
‫ﻓﺈﻥ ﺃﻭﺻﻰ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﻭﻟﻢ ﻳﺴﻢ‪ ،‬ﺃﺧﺮﺝ ﻓﻲ‬
‫ﻣﻌﻮﻧﺔ ﺍﻟﻤﺠﺎﻫﺪﻳﻦ ﻷﻫﻞ ﺍﻟﻀﻼﻝ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺤﻀﺮ ﻣﺠﺎﻫﺪ‬
‫ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ‪ ،‬ﻭﺿﻊ ﻓﻲ ﺃﺑﻮﺍﺏ ﺍﻟﺒﺮ ﻣﻦ ﻣﻌﻮﻧﺔ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ‬
‫ﻭﺃﺑﻨﺎﺀ ﺍﻟﺴﺒﻴﻞ ﻭﺻﻠﺔ ﺁﻝ ﺍﻟﺮﺳﻮﻝ‪ .‬ﺑﻞ ﻳﺼﺮﻑ ﺃﻛﺜﺮﻩ ﻓﻲ ﻓﻘﺮﺍﺀ‬
‫ﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﺴﺎﻛﻴﻨﻬﻢ ﻭﺃﺑﻨﺎﺀ ﺳﺒﻴﻠﻬﻢ‪،‬‬
‫ﻭﻳﺼﺮﻑ ﻣﺎ ﺑﻘﻲ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﻭﺟﻮﻩ ﺍﻟﺒﺮ‪.‬‬
‫ﻓﺈﻥ ﺃﻭﺻﻰ ﺑﻮﺻﻴﺔ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺃﺑﻮﺍﺑﺎ ﻣﺴﻤﺎﺓ‪ ،‬ﻓﻨﺴﻲ ﺍﻟﻮﺻﻲ‬
‫ﺑﺎﺑﺎ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻴﺠﻌﻞ ﺫﻟﻚ ﺍﻟﺴﻬﻢ ﻓﻲ ﻭﺟﻮﻩ ﺍﻟﺒﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﻟﻐﻴﺮﻩ ﺑﺴﻴﻒ‪ ،‬ﻭﻛﺎﻥ ﻓﻲ ﺟﻔﻦ ﻭﻋﻠﻴﻪ‬
‫ﺣﻠﻴﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﺴﻴﻒ ﻟﻪ ﺑﻤﺎ ﻓﻴﻪ ﻭﻋﻠﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺑﺼﻨﺪﻭﻕ ﻟﻐﻴﺮﻩ‪،‬‬

‫)‪(٦١٣‬‬
‫ﻭﻛﺎﻥ ﻓﻴﻪ ﻣﺎﻝ‪ ،‬ﻛﺎﻥ ﺍﻟﺼﻨﺪﻭﻕ ﺑﻤﺎ ﻓﻴﻪ ﻟﻠﺬﻱ ﺃﻭﺻﻰ ﻟﻪ ﺑﻪ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﻥ ﺃﻭﺻﻰ ﻟﻪ ﺑﺴﻔﻴﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﻣﺘﺎﻉ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺴﻔﻴﻨﺔ ﺑﻤﺎ ﻓﻴﻬﺎ‬
‫ﻟﻠﻤﻮﺻﻰ ﻟﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻭﺻﻰ ﺑﺠﺮﺍﺏ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻪ ﻣﺘﺎﻉ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﺠﺮﺍﺏ ﺑﻤﺎ ﻓﻴﻪ ﻟﻠﻤﻮﺻﻰ ﻟﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺴﺘﺜﻨﻲ ﻣﺎ ﻓﻴﻪ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﻤﻮﺻﻲ ﻋﺪﻻ ﻣﺄﻣﻮﻧﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻋﺪﻻ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻬﻤﺎ‪ ،‬ﻟﻢ‬
‫ﺗﻨﻔﺬ ﺍﻟﻮﺻﻴﺔ ﻓﻲ ﺃﻛﺜﺮ ﻣﻦ ﺛﻠﺜﻪ ﻣﻦ ﺍﻟﺼﻨﺪﻭﻕ ﻭﺍﻟﺴﻔﻴﻨﺔ ﻭﺍﻟﺴﻴﻒ‬
‫ﻭﺍﻟﺠﺮﺍﺏ ﻭﻣﺎ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﺑﺸﺊ ﻣﻌﻴﻦ ﻷﻋﻤﺎﻣﻪ ﻭﺃﺧﻮﺍﻟﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻷﻋﻤﺎﻣﻪ ﺍﻟﺜﻠﺜﺎﻥ ﻭﻷﺧﻮﺍﻟﻪ ﺍﻟﺜﻠﺚ‪ .‬ﻓﺈﻥ ﺃﻭﺻﻰ ﺍﻧﺴﺎﻥ ﻷﻭﻻﺩﻩ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬
‫ﺫﻛﻮﺭﺍ ﻭﺇﻧﺎﺛﺎ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﻛﻴﻔﻴﺔ ﺍﻟﻘﺴﻤﺔ ﻓﻴﻬﻢ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺑﻴﻨﻬﻢ‬
‫ﺑﺎﻟﺴﻮﻳﺔ‪ .‬ﻓﺈﻥ ﻗﺎﻝ ﻫﻮ ﺑﻨﻴﻬﻢ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﻠﻪ‪ .‬ﻛﺎﻥ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ‬
‫ﺍﻷﻧﺜﻴﻴﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻟﻘﺮﺍﺑﺘﻪ‪ ،‬ﻭﻟﻢ ﻳﺴﻢ ﺃﺣﺪﺍ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬
‫ﻓﻲ ﺟﻤﻴﻊ ﺫﻭﻱ ﻧﺴﺒﻪ ﺍﻟﺮﺍﺟﻌﻴﻦ ﺇﻟﻰ ﺁﺧﺮ ﺃﺏ ﻟﻪ ﻭﺃﻡ ﻟﻪ ﻓﻲ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻴﻦ ﺍﻟﺠﻤﺎﻋﺔ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻭﺍﻟﻮﺻﻴﺔ ﻟﻠﺠﻴﺮﺍﻥ ﻭﺍﻟﻌﺸﻴﺮﺓ ﻭﺍﻟﻘﻮﻡ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺑﺎﺏ‬
‫ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ .‬ﻭﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﻳﻮﺻﻰ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺃﻭ ﺍﻟﻤﺆﻣﻨﻴﻦ‬
‫ﺃﻭ ﺍﻟﻌﻠﻮﻳﻴﻦ ﺃﻭ ﺍﻟﻄﺎﻟﺒﻴﻴﻦ ﺃﻭ ﻏﻴﺮﻫﻢ ﻣﻤﻦ ﻳﺘﻨﺎﻭﻟﻬﻢ ﺍﻻﺳﻢ ﺍﻟﻌﺎﻡ‪،‬‬
‫ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺑﺎﺏ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻭﻣﻦ ﻭﺻﻰ ﻟﺤﻤﻞ ﻏﻴﺮ ﻣﻮﺟﻮﺩ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻮﺻﻴﺔ ﻣﺎﺿﻴﺔ‪ .‬ﻓﺈﻥ‬

‫)‪(٦١٤‬‬
‫ﺳﻘﻂ ﺍﻟﺤﻤﻞ ﺃﻭ ﻣﺎﺕ‪ ،‬ﺭﺟﻊ ﻣﻴﺮﺍﺛﺎ ﻋﻠﻰ ﻭﺭﺛﺔ ﺍﻟﻤﻮﺻﻲ‪ .‬ﻓﺈﻥ ﻭﺿﻌﺘﻪ‬
‫ﺃﻣﻪ ﺣﻴﺎ‪ ،‬ﻭﺍﺳﺘﻬﻞ ﻭﺻﺎﺡ‪ ،‬ﺛﻢ ﻣﺎﺕ‪ ،‬ﻛﺎﻥ ﻣﺎ ﺃﻭﺻﻰ ﻟﻪ ﺑﻪ ﻣﻴﺮﺍﺛﺎ‬
‫ﻟﻮﺭﺛﺘﻪ ﺩﻭﻥ ﻭﺭﺛﺔ ﺍﻟﻤﻮﺻﻲ‪ .‬ﻭﻣﻦ ﺃﻭﺻﻰ ﻟﻤﻌﺪﻭﻡ ﻏﻴﺮ ﻣﻮﺟﻮﺩ‪،‬‬
‫ﻛﺎﻧﺖ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻃﻠﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻓﻲ ﻣﻮﺍﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﻮﺍﻝ‬
‫ﻭﻷﺑﻴﻪ ﻣﻮﺍﻝ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻮﺻﻴﺔ ﻟﻤﻮﺍﻟﻴﻪ ﺧﺎﺻﺔ ﺩﻭﻥ ﻣﻮﺍﻟﻲ ﺃﺑﻴﻪ‪ .‬ﻓﺈﻥ‬
‫ﺳﻤﻰ ﻟﻤﻮﺍﻟﻴﻪ ﺷﻴﺌﺎ ﻭﻟﻤﻮﺍﻟﻲ ﺃﺑﻴﻪ ﺷﻴﺌﺎ ﺁﺧﺮ‪ ،‬ﻭﻟﻢ ﻳﺒﻠﻎ ﺛﻠﺜﻪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻨﻘﺼﺎﻥ ﺩﺍﺧﻼ ﻋﻠﻰ ﻣﻮﺍﻟﻲ ﺃﺑﻴﻪ‪ ،‬ﻭﻳﻮﻓﻲ ﻣﻮﺍﻟﻴﻪ ﻣﺎ ﺳﻤﻰ ﻟﻬﻢ ﻋﻠﻰ‬
‫ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺻﻰ ﺍﻟﻤﺴﻠﻢ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻟﻔﻘﺮﺍﺀ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺧﺎﺻﺔ‪ .‬ﻓﺈﻥ ﺃﻭﺻﻰ ﺍﻟﻜﺎﻓﺮ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻟﻔﻘﺮﺍﺀ‬
‫ﺃﻫﻞ ﻣﻠﺘﻪ ﺩﻭﻥ ﻏﻴﺮﻫﻢ‪ .‬ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻓﻲ ﺻﺪﻗﺔ‬
‫ﻭﻋﺘﻖ ﻭﺣﺞ‪ ،‬ﻭﻟﻢ ﻳﺒﻠﻎ ﺍﻟﺜﻠﺚ ﺫﻟﻚ‪ ،‬ﺑﺪﺉ ﺑﺎﻟﺤﺞ‪ ،‬ﻷﻧﻪ‬
‫ﻓﺮﻳﻀﺔ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻣﺎ ﻓﻀﻞ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺟﻌﻞ ﻃﺎﺋﻔﺔ‬
‫ﻓﻲ ﺍﻟﻌﺘﻖ ﻭﻃﺎﺋﻔﺔ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺑﻌﺘﻖ ﻣﻤﻠﻮﻙ ﻭﺑﺸﺊ ﻟﻘﺮﺍﺑﺘﻪ‪ ،‬ﻭﻟﻢ ﻳﺒﻠﻎ ﺍﻟﺜﻠﺚ‬
‫ﺫﻟﻚ‪ ،‬ﺑﺪﺉ ﺑﻌﺘﻖ ﺍﻟﻤﻤﻠﻮﻙ‪ ،‬ﻭﻣﺎ ﻓﻀﻞ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻤﻦ ﻭﺻﻰ ﻟﻪ‬
‫ﺑﻪ‪ .‬ﻭﺇﺫﺍ ﻭﺻﻰ ﺑﻌﺘﻖ ﺛﻠﺚ ﻋﺒﻴﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻋﺒﻴﺪ ﺟﻤﺎﻋﺔ‪،‬‬
‫ﺍﺳﺘﺨﺮﺝ ﺛﻠﺜﻬﻢ ﺑﺎﻟﻘﺮﻋﺔ‪ ،‬ﻭﺃﻋﺘﻘﻮﺍ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻓﻼﻥ ﻭﻓﻼﻥ‬
‫ﻭﻓﻼﻥ ﻣﻦ ﻣﻤﺎﻟﻴﻜﻲ ﺃﺣﺮﺍﺭ ﺑﻌﺪ ﻣﻮﺗﻲ‪ ،‬ﻭﻛﺎﻧﺖ ﻗﻴﻤﺘﻬﻢ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺍﻟﺜﻠﺚ‪ ،‬ﺑﺪﻱ ﺑﺎﻷﻭﻝ ﻓﺎﻷﻭﻝ ﺇﻟﻰ ﺃﻥ ﻳﺴﺘﻮﻓﻲ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﻘﺼﺎﻥ‬

‫)‪(٦١٥‬‬
 ‫ﻓﻴﻤﻦ ﺫﻛﺮﻫﻢ ﺃﺧﻴﺮﺍ‪ .‬ﻓﺈﻥ ﺫﻛﺮ ﺟﻤﺎﻋﺔ ﻣﻦ ﻋﺒﻴﺪﻩ ﻣﻌﺪﻭﺩﻳﻦ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻤﻴﺰﻫﻢ ﺑﺼﻔﺔ‪ ،‬ﻭﻻ ﺭﺗﺒﻬﻢ ﻓﻲ ﺍﻟﻘﻮﻝ‪ ،‬ﺍﺳﺘﺨﺮﺟﻮﺍ ﺑﺎﻟﻘﺮﻋﺔ‬
‫ﻭﺃﻋﺘﻘﻮﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻋﺘﻖ ﻣﻤﻠﻮﻛﺎ ﻟﻪ ﻋﻨﺪ ﻣﻮﺗﻪ‪ ،‬ﻭﻻ ﻳﻤﻠﻚ ﻏﻴﺮﻩ‪ ،‬ﺍﻧﻌﺘﻖ‬
‫ﺛﻠﺜﻪ‪ ،‬ﻭﺍﺳﺘﺴﻌﻲ ﻓﻴﻤﺎ ﻳﺒﻘﻰ ﻟﻮﺭﺛﺘﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻋﺘﻖ ﺛﻠﺚ ﻋﺒﺪﻩ‬
‫ﺍﺳﺘﺴﻌﻲ ﻓﻴﻤﺎ ﻳﺒﻘﻰ ﻟﻠﻮﺭﺛﺔ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻟﻪ ﻣﺎﻝ ﻏﻴﺮﻩ ﺃﻋﺘﻖ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺛﻠﺜﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺑﻌﺘﻖ ﻧﺴﻤﺔ ﻣﺆﻣﻨﺔ‪ ،‬ﻭﻟﻢ ﻳﻮﺟﺪ ﻛﺬﻟﻚ‪ ،‬ﺟﺎﺯ ﺃﻥ‬
‫ﺗﻌﺘﻖ ﻣﻦ ﺃﻓﻨﺎﺀ ﺍﻟﻨﺎﺱ ﻣﻤﻦ ﻻ ﻳﻌﺮﻑ ﺑﻨﺼﺐ ﻭﻻ ﻋﺪﻭﺍﺓ‪ .‬ﻓﺈﻥ‬
‫ﻭﺟﺪﺕ ﻣﺆﻣﻨﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻏﻴﺮﻫﺎ‪ .‬ﻓﺈﻥ ﺍﺷﺘﺮﻱ ﻧﺴﻤﺔ ﻋﻠﻰ ﺃﻧﻬﺎ‬
‫ﻣﺆﻣﻨﺔ‪ ،‬ﻭﺃﻋﺘﻘﺖ‪ ،‬ﺛﻢ ﻇﻬﺮ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻬﺎ ﻟﻢ ﺗﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﻓﻘﺪ‬
‫ﻣﻀﻰ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﺃﺟﺰﺃ ﻋﻦ ﺍﻟﻮﺻﻲ‪.‬‬
‫ﻭﻣﻦ ﺃﻭﺻﻰ ﺑﻌﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﻌﺘﻖ ﻋﻨﻪ ﻧﺴﻤﺔ‪ :‬ﺭﺟﻼ ﻛﺎﻥ‬
‫ﺃﻭ ﺍﻣﺮﺃﺓ‪ ،‬ﺻﻐﻴﺮﺍ ﻛﺎﻥ ﺃﻭ ﻛﺒﻴﺮﺍ‪ .‬ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺑﺄﻥ ﻳﻌﺘﻖ ﻋﻨﻪ‬
‫ﺭﻗﺒﺔ ﺑﺜﻤﻦ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﻠﻢ ﻳﻮﺟﺪ ﺑﺬﻟﻚ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻭﺟﺪ ﺑﺄﻛﺜﺮ ﻣﻨﻪ‪،‬‬
‫ﻟﻢ ﻳﺠﺐ ﺷﺮﺍﺅﻩ‪ ،‬ﻭﺗﺮﻛﺖ ﺍﻟﻮﺻﻴﺔ ﺇﻟﻰ ﻭﻗﺖ ﻣﺎ ﻳﻮﺟﺪ ﺑﺎﻟﺜﻤﻦ‬
‫ﺍﻟﻤﺬﻛﻮﺭ‪ .‬ﻭﺇﻥ ﻭﺟﺪ ﺑﺄﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺍﺷﺘﺮﻱ‪ ،‬ﻭﺃﻋﻄﻲ ﺍﻟﺒﺎﻗﻲ ﺛﻢ‬
‫ﺃﻋﺘﻖ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺘﻖ ﺟﻤﻴﻊ ﻣﻤﺎﻟﻴﻜﻪ‪ ،‬ﻟﻪ ﻣﻤﺎﻟﻴﻚ‬
‫ﻳﺨﺼﻮﻧﻪ ﻭﻣﻤﺎﻟﻴﻚ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻏﻴﺮﻩ‪ ،‬ﺃﻋﺘﻖ ﻣﻦ ﻛﺎﻥ ﻓﻲ ﻣﻠﻜﻪ‪ ،‬ﻭﻗﻮﻡ‬

‫)‪(٦١٦‬‬
 ‫ﻣﻦ ﻛﺎﻥ ﻓﻲ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﻭﺃﻋﻄﻲ ﺷﺮﻳﻜﻪ ﺣﻘﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺛﻠﺜﻪ ﻳﺤﺘﻤﻞ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺤﺘﻤﻞ‪ ،‬ﺃﻋﺘﻖ ﻣﻨﻬﻢ ﺑﻘﺪﺭ ﻣﺎ ﻳﺤﺘﻤﻠﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﺒﻴﻦ ﻛﻢ ﻳﺤﺞ ﻋﻨﻪ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺠﺐ ﺃﻥ ﻳﺤﺞ ﻋﻨﻪ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺛﻠﺜﻪ ﺷﺊ‪ .‬ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺃﻥ‬
‫ﻳﺤﺞ ﻋﻨﻪ ﻛﻞ ﺳﻨﺔ ﻣﻦ ﺍﺭﺗﻔﺎﻉ ﺿﻴﻌﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻓﻠﻢ ﻳﺮﺗﻔﻊ ﻛﻞ‬
‫ﺳﻨﺔ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺤﺞ ﺑﻪ ﻋﻨﻪ‪ ،‬ﺃﺟﺎﺯ ﺃﻥ ﻳﺠﻌﻞ ﺍﺭﺗﻔﺎﻉ ﺳﻨﺘﻴﻦ ﻭﺛﻼﺛﺔ‬
‫ﻟﺴﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺣﺞ ﺑﻪ ﻋﻨﻪ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺣﺠﻮﺍ ﻋﻨﻲ ﺣﺠﺔ ﻭﺍﺣﺪﺓ‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺞ ﻋﻨﻪ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺗﻄﻮﻋﺎ‪ ،‬ﺣﺞ ﻋﻨﻪ ﻣﻦ ﺍﻟﺜﻠﺚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺒﻠﻎ ﺍﻟﺜﻠﺚ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺤﺞ‬
‫ﻋﻨﻪ ﻣﻦ ﺍﻟﻤﻮﺿﻊ‪ ،‬ﺣﺞ ﺑﻪ ﻋﻨﻪ ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻤﻜﻦ ﺫﻟﻚ ﻓﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻤﻮﺻﻲ‪ :‬ﺃﻋﻂ ﺍﻧﺴﺎﻧﺎ ﻛﻞ ﺳﻨﺔ ﺷﻴﺌﺎ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﻓﻤﺎﺕ‬
‫ﺍﻟﻤﻮﺻﻰ ﻟﻪ‪ ،‬ﻛﺎﻥ ﻣﺎ ﺃﻭﺻﻰ ﻟﻪ ﻟﻮﺭﺛﺘﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺮﺟﻊ ﻓﻴﻪ ﺍﻟﻤﻮﺻﻲ‪.‬‬
‫ﻓﺈﻥ ﺭﺟﻊ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻟﻪ‪ ،‬ﺳﻮﺍﺀ ﺭﺟﻊ ﻓﻴﻪ ﻗﺒﻞ ﻣﻮﺕ ﺍﻟﻤﻮﺻﻰ‬
‫ﻟﻪ ﺃﻭ ﺑﻌﺪ ﻣﻮﺗﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺮﺟﻊ ﻓﻲ ﻭﺻﻴﺘﻪ ﺣﺘﻰ ﻳﻤﻮﺕ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ‬
‫ﺍﻟﻤﻮﺻﻰ ﻟﻪ ﺃﺣﺪﺍ‪ ،‬ﺭﺟﻌﺖ ﺍﻟﻮﺻﻴﺔ ﻋﻠﻰ ﻭﺭﺛﺔ ﺍﻟﻤﻮﺻﻲ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻤﻮﺻﻲ‪ :‬ﺃﻋﻄﻮﺍ ﻓﻼﻧﺎ ﻛﺬﺍ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ ﺇﻧﻪ ﻟﻪ‪،‬‬
‫ﻭﻻ ﺃﻣﺮﻩ ﻓﻴﻪ ﺑﺄﻣﺮ‪ ،‬ﻭﺟﺐ ﺗﺴﻠﻴﻤﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻣﺮ ﻓﻲ ﺫﻟﻚ ﺇﻟﻴﻪ‪:‬‬
‫ﻭﺇﻥ ﺷﺎﺀ ﺃﺧﺬﻩ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺗﺼﺪﻕ ﺑﻪ ﻋﻨﻪ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺟﺎﺋﺰ ﻟﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻻﻗﺮﺍﺭ ﻓﻲ ﺍﻟﻤﺮﺽ ﻭﺍﻟﻬﺒﺔ ﻓﻴﻪ ﻭﻏﻴﺮ ﺫﻟﻚ‬
‫ﺇﻗﺮﺍﺭ ﺍﻟﻤﺮﻳﺾ ﺟﺎﺋﺰ ﻋﻠﻰ ﻧﻔﺴﻪ ﻟﻸﺟﻨﺒﻲ ﻭﻟﻠﻮﺍﺭﺙ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪،‬‬

‫)‪(٦١٧‬‬
 ‫ﺇﺫﺍ ﻛﺎﻥ ﻣﺮﺿﻴﺎ ﻣﻮﺛﻮﻗﺎ ﺑﻌﺪﺍﻟﺘﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻘﻠﻪ ﺛﺎﺑﺘﺎ ﻓﻲ ﺣﺎﻝ‬
‫ﺍﻻﻗﺮﺍﺭ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺎ ﺃﻗﺮ ﺑﻪ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﻮﺛﻮﻕ‬
‫ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻬﻤﺎ‪ ،‬ﻃﻮﻟﺐ ﺍﻟﻤﻘﺮ ﻟﻪ ﺑﺎﻟﺒﻴﻨﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻌﻪ ﺑﻴﻨﺔ‪،‬‬
‫ﺃﻋﻄﻲ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺑﻴﻨﺔ‪ ،‬ﺃﻋﻄﻲ ﻣﻦ ﺍﻟﺜﻠﺚ‪،‬‬
‫ﺇﻥ ﺑﻠﻎ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺒﻠﻎ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺃﻛﺜﺮ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻗﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺸﺊ‪ ،‬ﻭﻗﺎﻝ ﻟﻮﺻﻴﻪ‪ :‬ﺳﻠﻤﻪ ﺇﻟﻴﻪ‪،‬‬
‫ﻓﺈﻧﻪ ﻟﻪ‪ ،‬ﻭﻃﺎﻟﺐ ﺍﻟﻮﺭﺛﺔ ﺍﻟﻮﺻﻲ ﺑﺬﻟﻚ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻘﺮ ﻣﺮﺿﻴﺎ‬
‫ﻋﻨﺪ ﺍﻟﻮﺻﻲ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻨﻜﺮﻩ ﻭﻳﺤﻠﻒ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺴﻠﻢ ﺍﻟﺸﺊ‬
‫ﺇﻟﻰ ﻣﻦ ﺃﻗﺮ ﻟﻪ ﺑﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﺮﺿﻴﺎ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﻈﻬﺮﻩ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﻘﺮ ﻟﻪ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ ﻟﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺑﻴﻨﺔ‪،‬‬
‫ﻛﺎﻥ ﻣﻴﺮﺍﺛﺎ ﻟﻠﻮﺭﺛﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻓﺄﻗﺮ‪ :‬ﺃﻥ ﺟﻤﻴﻊ ﻣﺎ ﻓﻲ ﻣﻠﻜﻪ ﻟﺒﻌﺾ‬
‫ﻭﺭﺛﺘﻪ‪ ،‬ﻟﻢ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻩ ﺇﻻ ﺑﺒﻴﻨﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻣﻊ ﺍﻟﻤﻘﺮ ﻟﻪ ﺑﻴﻨﺔ‪،‬‬
‫ﺃﻋﻄﻲ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ﺣﻘﻪ ﺃﻭﻻ‪ ،‬ﺛﻢ ﻣﺎ ﻳﺒﻘﻰ ﻳﻜﻮﻥ ﻣﻴﺮﺍﺛﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻟﻔﻼﻥ ﻭﻓﻼﻥ‪ ،‬ﻷﺣﺪﻫﻤﺎ ﻋﻨﺪﻱ ﺃﻟﻒ ﺩﺭﻫﻢ‪،‬‬
‫ﻓﻤﻦ ﺃﻗﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻣﻨﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻖ ﻟﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻣﻊ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﺑﻴﻨﺔ‪ ،‬ﻛﺎﻧﺖ ﺍﻷﻟﻒ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻗﺮ ﺑﻌﺾ ﺍﻟﻮﺭﺛﺔ ﺑﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻤﻴﺖ‪ ،‬ﺟﺎﺯ ﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﻧﻔﺴﻪ‪،‬‬
‫ﻭﻟﺰﻣﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺨﺼﻪ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ ﻻ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺃﻗﺮ‬
‫ﺍﺛﻨﺎﻥ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﻛﺎﻧﺎ ﻣﺮﺿﻴﻴﻦ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻤﺎ‪ ،‬ﻭﺃﺟﻴﺰﺕ ﻋﻠﻰ‬

‫)‪(٦١٨‬‬
 ‫ﺑﺎﻗﻲ ﺍﻟﻮﺭﺛﺔ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻮﻧﺎ ﻣﺮﺿﻴﻴﻦ‪ ،‬ﺃﻟﺰﻣﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﻤﻘﺪﺍﺭ ﻣﺎ‬
‫ﻳﺼﻴﺒﻬﻤﺎ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ‪.‬‬
‫ﻭﺃﻭﻝ ﻣﺎ ﻳﺒﺪﺃ ﺑﻪ ﻣﻦ ﺍﻟﺘﺮﻛﺔ‪ ،‬ﺍﻟﻜﻔﻦ ﺛﻢ ﺍﻟﺪﻳﻦ ﺛﻢ ﺍﻟﻮﺻﻴﺔ ﺛﻢ‬
‫ﺍﻟﻤﻴﺮﺍﺙ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ﺩﻳﻦ‪ ،‬ﻭﺧﻠﻒ ﻣﺎﻻ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻗﻀﻲ ﺑﻤﺎ‬
‫ﺗﺮﻙ ﺩﻳﻨﻪ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻭﺻﻴﺔ ﻭﻻ ﻣﻴﺮﺍﺙ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻴﻦ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺤﺼﺺ‪ .‬ﻓﺈﻥ ﻭﺟﺪ ﻣﺘﺎﻉ ﺑﻌﺾ ﺍﻟﺪﻳﺎﻥ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﺑﻘﻲ ﻣﻦ ﺗﺮﻛﺘﻪ ﻭﻓﺎﺀ ﻟﺪﻳﻦ ﺍﻟﺒﺎﻗﻴﻦ‪ ،‬ﺭﺩ ﻋﻠﻴﻪ ﻣﺘﺎﻋﻪ‬
‫ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻗﻀﻲ ﺩﻳﻦ ﺍﻟﺒﺎﻗﻴﻦ ﻣﻦ ﺍﻟﺘﺮﻛﺔ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮ ﺫﻟﻚ‬
‫ﺍﻟﻤﺘﺎﻉ‪ ،‬ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺪﻳﺎﻥ ﻓﻴﻪ ﺳﻮﺍﺀ‪ ،‬ﻳﻘﺘﺴﻤﻮﻥ ﺑﻴﻨﻬﻢ‬
‫ﻋﻠﻰ ﻗﺪﺭ ﺃﻣﻮﺍﻟﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺋﻪ ﺃﻥ ﻳﻘﻀﻮﺍ‬
‫ﺩﻳﻨﻪ ﻣﻦ ﺩﻳﺘﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﺪ ﻗﺘﻞ ﺧﻄﺄ ﺃﻭ ﻋﻤﺪﺍ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻗﺘﻞ‬
‫ﻋﻤﺪﺍ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻭﻟﻴﺎﺅﻩ ﺍﻟﻘﻮﺩ ﺃﻭ ﺍﻟﻌﻔﻮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪ‬
‫ﺃﻥ ﻳﺮﺿﻮﺍ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻳﻮﻥ ﺃﻭﻻ‪ .‬ﺛﻢ ﺇﻥ ﺷﺎﺅﻭﺍ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻗﺘﻠﻮﻩ‪،‬‬
‫ﻭﺇﻥ ﺷﺎﺅﻭﺍ‪ ،‬ﻋﻔﻮﺍ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺅﻭﺍ‪ ،‬ﻗﺒﻠﻮﺍ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻤﻮﺻﻲ ﻟﻮﺻﻴﻪ‪ :‬ﺍﻗﺾ ﻋﻨﻲ ﺩﻳﻨﻲ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﺒﺪﺃ ﺑﻪ ﻗﺒﻞ ﺍﻟﻤﻴﺮﺍﺙ‪ .‬ﻓﺈﻥ ﺗﻤﻜﻦ ﻣﻦ ﻗﻀﺎﺋﻪ‪ ،‬ﻭﻟﻢ ﻳﻘﻀﻪ‪،‬‬
‫ﻭﻫﻠﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ ﻟﺼﺎﺣﺐ ﺍﻟﺪﻳﻦ‬
‫ﺳﺒﻴﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻋﺰﻝ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﺇﻋﻄﺎﺋﻪ‬

‫)‪(٦١٩‬‬
 ‫ﺃﺻﺤﺎﺏ ﺍﻟﺪﻳﻮﻥ‪ ،‬ﻭﻫﻠﻚ ﻣﻦ ﻏﻴﺮ ﺗﻔﺮﻳﻂ ﻣﻦ ﺟﻬﺘﻪ‪ ،‬ﻛﺎﻥ ﻟﺼﺎﺣﺐ‬
‫ﺍﻟﺪﻳﻦ ﻣﻄﺎﻟﺒﺔ ﺍﻟﻮﺭﺛﺔ ﺑﺎﻟﺪﻳﻦ ﻣﻦ ﺍﻟﺬﻱ ﺃﺧﺬﻭﻩ‪.‬‬
‫ﻭﻣﻦ ﺃﻗﺮ ﺃﻥ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺳﻨﻴﻦ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﺃﻣﺮ ﺑﺈﺧﺮﺍﺟﻬﺎ ﻋﻨﻪ‪،‬‬
‫ﻭﺟﺐ ﺃﻥ ﺗﺨﺮﺝ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻤﺎﻝ‪ ،‬ﻷﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﻳﻜﻮﻥ ﻣﻴﺮﺍﺛﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺷﺊ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻔﺮﻁ ﻓﻴﻬﺎ‪ ،‬ﻭﺧﻠﻒ ﺩﻭﻥ ﻣﺎ ﺗﻘﻀﻰ ﻋﻨﻪ‬
‫ﺑﻪ ﺍﻟﺤﺠﺔ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﺣﺞ ﻋﻨﻪ ﻣﻦ ﺃﻗﺮﺏ ﺍﻟﻤﻮﺍﺿﻊ‪ ،‬ﻭﻳﺠﻌﻞ ﻣﺎ ﺑﻘﻲ‬
‫ﻓﻲ ﺃﺭﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻗﺮ ﺍﻟﻤﺮﻳﺾ ﺑﺄﻥ ﺑﻌﺾ ﻣﻤﺎﻟﻴﻜﻪ ﻭﻟﺪﻩ‪ ،‬ﻭﻟﻢ ﻳﺼﻔﻪ ﺑﺼﻔﺔ‪،‬‬
‫ﻭﻻ ﻋﻴﻨﻪ ﺑﺬﻛﺮ‪ ،‬ﺛﻢ ﻣﺎﺕ‪ ،‬ﺃﺧﺮﺝ ﺑﺎﻟﻘﺮﻋﺔ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻳﻠﺤﻖ‬
‫ﺑﻪ‪ ،‬ﻭﻳﻮﺭﺙ‪.‬‬
‫ﻭﺇﺫﺍ ﻟﻢ ﻳﺨﻠﻒ ﺍﻟﻤﻴﺖ ﺇﻻ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻜﻔﻦ ﺑﻪ‪ ،‬ﻛﻔﻦ ﺑﻪ‪ ،‬ﻭﻟﻢ‬
‫ﻳﻘﺾ ﺑﻪ ﺍﻟﺪﻳﻦ‪ .‬ﻓﺈﻥ ﺗﺒﺮﻉ ﺍﻧﺴﺎﻥ ﺑﺘﻜﻔﻴﻨﻪ‪ ،‬ﻛﺎﻥ ﻣﺎ ﺧﻠﻒ‬
‫ﻳﻘﻀﻰ ﺑﻪ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺍﻟﻬﺒﺔ ﻓﻲ ﺣﺎﻝ ﺍﻟﻤﺮﺽ ﺻﺤﻴﺤﺔ‪ ،‬ﺇﺫﺍ ﻗﺒﻀﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ‬
‫ﻟﻠﻮﺭﺛﺔ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺒﻀﻬﺎ‪ ،‬ﻭﻣﺎﺕ‪ ،‬ﻛﺎﻥ ﻣﺎ ﻭﻫﺐ‬
‫ﺭﺍﺟﻌﺎ ﺇﻟﻰ ﺍﻟﻤﻴﺮﺍﺙ‪ .‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﺘﺼﺪﻕ ﺑﻪ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﻭﺍﻟﺒﻴﻊ ﻓﻲ ﺣﺎﻝ ﺍﻟﻤﺮﺽ ﺻﺤﻴﺢ ﻛﺼﺤﺘﻪ ﻓﻲ ﺣﺎﻝ ﺍﻟﺼﺤﺔ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﻤﺮﻳﺾ ﻣﺎﻟﻜﺎ ﻟﺮﺃﻳﻪ ﻭﻋﻘﻠﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺮﺽ ﻏﺎﻟﺒﺎ ﻋﻠﻰ ﻋﻘﻠﻪ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﻃﻼ‪.‬‬

‫)‪(٦٢٠‬‬
 ‫ﻭﺍﻟﻤﺮﻳﺾ ﺇﺫﺍ ﺗﺰﻭﺝ‪ ،‬ﻛﺎﻥ ﻋﻘﺪﻩ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺍﻟﻤﻬﺮ‬
‫ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪ ،‬ﺇﺫﺍ ﺩﺧﻞ ﺑﺎﻟﻤﺮﺃﺓ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻌﻘﺪ ﺑﺎﻃﻼ‪.‬‬
‫ﻭﻃﻼﻕ ﺍﻟﻤﺮﻳﺾ ﻏﻴﺮ ﺟﺎﺋﺰ‪ .‬ﻓﺈﻥ ﻃﻠﻖ‪ ،‬ﻭﺭﺛﺘﻪ ﺍﻟﻤﺮﺃﺓ ﻣﺎ ﺑﻴﻨﻪ‬
‫ﻭﺑﻴﻦ ﺳﻨﺔ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺒﺮﺃ ﺍﻟﻤﺮﻳﺾ ﻣﻦ ﻣﺮﺿﻪ‪ ،‬ﻭﻻ ﺗﺘﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ‪.‬‬
‫ﻓﺈﻥ ﺑﺮﺃ ﺍﻟﻤﺮﻳﺾ‪ ،‬ﺛﻢ ﻣﺮﺽ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻣﺎﺕ‪ ،‬ﻟﻢ ﺗﺮﺛﻪ ﺍﻟﻤﺮﺃﺓ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺗﺰﻭﺟﺖ ﺍﻟﻤﺮﺃﺓ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻣﻴﺮﺍﺙ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﺗﺘﺰﻭﺝ‪ ،‬ﻭﻣﻀﻰ ﺑﻬﺎ ﺳﻨﺔ ﻭﻳﻮﻡ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻣﻴﺮﺍﺙ‪ ،‬ﻭﻳﺮﺙ ﻫﻮ ﺍﻟﻤﺮﺃﺓ ﻣﺎ ﺩﺍﻣﺖ ﻓﻲ ﺍﻟﻌﺪﺓ‪ .‬ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﻣﻦ‬
‫ﻋﺪﺗﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﻨﻬﺎ ﻣﻴﺮﺍﺙ‪ .‬ﻭﻻ ﻓﺮﻕ ﺑﻴﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﻄﻠﻴﻘﺔ‬
‫ﺃﻭﻟﻰ ﺃﻭ ﺛﺎﻧﻴﺔ ﺃﻭ ﺛﺎﻟﺜﺔ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﻮﺻﻴﺔ ﻣﺎﺿﻴﺔ ﺇﺫﺍ ﺗﻜﻠﻢ ﺑﻬﺎ ﺍﻟﻤﻮﺻﻲ‪ ،‬ﻭﻛﺎﻥ ﺛﺎﺑﺖ ﺍﻟﻌﻘﻞ‪.‬‬
‫ﻓﺈﻥ ﺍﻋﺘﻘﻞ ﻟﺴﺎﻧﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻤﻦ ﻳﺤﺴﻦ ﺃﻥ ﻳﻜﺘﺐ‪ ،‬ﻛﺘﺒﻬﺎ‪ ،‬ﺛﻢ‬
‫ﺃﻣﻀﻴﺖ ﻋﻠﻰ ﺣﺴﺐ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺪﺭ ﺃﻥ ﻳﻜﺘﺐ‪ ،‬ﻭﺃﻭﻣﺊ ﺑﻬﺎ‪،‬‬
‫ﻭﻓﻬﻢ ﺑﺬﻟﻚ ﻏﺮﺿﻪ ﻣﻨﻪ‪ ،‬ﺃﻣﻀﻴﺖ ﺃﻳﻀﺎ ﺑﺤﺴﺐ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻗﺎﻝ ﻟﻪ‬
‫ﺍﻧﺴﺎﻥ‪ :‬ﺗﻘﻮﻝ ﻛﺬﺍ ﻛﺬﺍ‪ ،‬ﻭﺗﺄﻣﺮ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﺄﺷﺎﺭ‬
‫ﺑﺮﺃﺳﻪ‪ :‬ﺃﻥ ﻧﻌﻢ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻘﻠﻪ ﺛﺎﺑﺘﺎ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻋﻘﻠﻪ ﺯﺍﺋﻼ ﻓﻲ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ‬
‫ﺷﺊ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺟﺪﺕ ﻭﺻﻴﺔ ﺑﺨﻂ ﺍﻟﻤﻴﺖ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺃﺷﻬﺪ ﻋﻠﻴﻬﺎ‪،‬‬

‫)‪(٦٢١‬‬
 ‫ﻭﻻ ﺃﻣﺮ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﺭﺛﺔ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺍﻟﻌﻤﻞ ﺑﻬﺎ‪ ،‬ﻭﺑﻴﻦ ﺭﺩﻫﺎ‬
‫ﻭﺇﺑﻄﺎﻟﻬﺎ‪ .‬ﻓﺈﻥ ﻋﻤﻠﻮﺍ ﺑﺸﺊ ﻣﻨﻬﺎ‪ ،‬ﻟﺰﻣﻬﻢ ﺍﻟﻌﻤﻞ ﺑﺠﻤﻴﻌﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻧﺴﺎﻥ ﺩﻳﻦ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻣﺎﺕ ﺻﺎﺣﺒﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻪ‬
‫ﺃﻥ ﻳﻌﻄﻴﻪ ﻟﺒﻌﺾ ﻭﺭﺛﺘﻪ ﺇﻻ ﺑﺎﺗﻔﺎﻕ ﺍﻟﺒﺎﻗﻴﻦ‪ .‬ﻓﺈﻥ ﺃﻋﻄﺎﻩ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ‬
‫ﻟﺤﺼﺔ ﺍﻟﺒﺎﻗﻴﻦ‪ ،‬ﻭﻗﺪ ﺳﻘﻂ ﻋﻨﻪ ﻧﺼﻴﺒﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﻄﺎﻟﺒﺘﻪ ﺑﻤﺎ ﺃﺧﺬ‬
‫ﻣﻦ ﻧﺼﻴﺒﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﻏﺎﺏ ﺭﺟﻞ ﻋﻦ ﺃﻫﻠﻪ‪ ،‬ﻭﺗﺮﻙ ﻟﻬﻢ ﻧﻔﻘﺔ ﺳﻨﺔ‪ ،‬ﺛﻢ ﻣﺎﺕ‬
‫ﺑﻌﺪ ﺷﻬﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺃﻫﻠﻪ ﺃﻥ ﻳﺮﺩﻭﺍ ﻣﺎ ﻓﻀﻞ ﻋﻦ ﻧﻔﻘﺔ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ‬
‫ﻣﻀﻰ ﺇﻟﻰ ﺍﻟﻤﻴﺮﺍﺙ‪.‬‬

‫)‪(٦٢٢‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﻤﻮﺍﺭﻳﺚ‬
‫ﺑﺎﺏ ﻣﺎ ﻳﺴﺘﺤﻖ ﺑﻪ ﺍﻟﻤﻴﺮﺍﺙ‬
‫ﺍﻟﻤﻴﺮﺍﺙ ﻳﺴﺘﺤﻖ ﺑﺸﻴﺌﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻧﺴﺐ ﻭﺍﻵﺧﺮ ﺳﺒﺐ‪.‬‬
‫ﻭﺍﻟﻨﺴﺐ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻧﺴﺐ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻣﻦ ﻳﺘﻘﺮﺏ ﺑﻬﻤﺎ‪،‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﻟﻠﺼﻠﺐ ﻭﻣﻦ ﻳﺘﻘﺮﺏ ﺑﻬﻢ‪.‬‬
‫ﻓﺎﻟﻤﻴﺮﺍﺙ ﺑﺎﻟﻨﺴﺐ ﺛﺎﺑﺖ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ‬
‫ﺫﻭ ﻧﺴﺐ ﺃﻭﻟﻰ ﻣﻨﻪ ﺑﺎﻟﻤﻴﺮﺍﺙ ﻭﺃﻗﺮﺏ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻣﻊ ﻛﻮﻧﻪ ﻣﺴﺎﻭﻳﺎ ﺃﻭ‬
‫ﺃﻗﺮﺏ ﻳﻜﻮﻥ ﻛﺎﻓﺮﺍ ﺃﻭ ﻗﺎﺗﻼ ﺃﻭ ﻣﻤﻠﻮﻛﺎ‪ .‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺗﻤﻨﻊ‬
‫ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻨﺴﺐ‪ .‬ﻭﻟﻴﺲ ﻳﻤﻨﻊ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ ﺑﺎﻟﻨﺴﺐ ﺷﺊ‬
‫ﻏﻴﺮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﺒﺐ ﻓﻬﻮ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﺳﺒﺐ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺳﺒﺐ ﺍﻟﻮﻻﺀ‪.‬‬
‫ﻓﺎﻟﻤﻴﺮﺍﺙ ﺑﺎﻟﺰﻭﺟﻴﺔ ﺛﺎﺑﺖ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻣﻊ ﻭﺟﻮﺩ ﺫﻭﻱ‬
‫ﺍﻷﻧﺴﺎﺏ ﻭﻣﻊ ﻓﻘﺪﻫﻢ ﻋﻠﻰ ﻗﺪﺭ ﺍﺳﺘﺤﻘﺎﻗﻬﻢ‪ ،‬ﺇﻻ ﻣﺎ ﻳﻤﻨﻊ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ‬
‫ﻛﻤﺎ ﻣﻨﻊ ﺻﺎﺣﺐ ﺍﻟﻨﺴﺐ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻘﺘﻞ ﻭﺍﻟﺮﻕ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﺒﺐ ﺍﻟﻮﻻﺀ ﻓﻌﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ‪ :‬ﻭﻻﺀ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﻣﻘﺼﻮﺭﺍ ﻋﻠﻰ ﺍﻟﻤﻌﺘﻖ‪ ،‬ﺃﻭ ﻣﻦ ﻳﺘﻘﺮﺏ ﺑﻪ ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﺤﻘﻮﻧﻪ‪.‬‬

‫)‪(٦٢٣‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ ﻭﻻﺀ ﺗﻀﻤﻦ ﺍﻟﺠﺮﻳﺮﺓ‪ ،‬ﻭﺫﻟﻚ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺿﺎﻣﻦ ﺍﻟﺠﺮﻳﺮﺓ‬
‫ﻭﺍﻟﺤﺪﺙ ﺧﺎﺻﺔ‪ ،‬ﻭﻻ ﻳﺘﻌﺪﻯ ﺇﻟﻰ ﻏﻴﺮﻩ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ﻭﻻﺀ‬
‫ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺧﺎﺻﺎ ﻓﻴﻤﻦ ﻻ ﻭﺍﺭﺙ ﻟﻪ ﻣﻦ ﺫﻱ ﻧﺴﺐ ﺃﻭ‬
‫ﺳﺒﺐ‪ .‬ﻭﻟﻴﺲ ﻳﺨﺮﺝ ﺟﻤﻴﻊ ﺃﻗﺴﺎﻡ ﺍﻟﻔﺮﺍﺋﺾ ﻋﻦ ﺷﺊ ﻣﻤﺎ ﺫﻛﺮﻧﺎﻩ‬
‫ﻭﻟﻜﻞ ﻗﺴﻢ ﻣﻨﻬﺎ ﺃﺑﻮﺍﺏ ﻭﺗﻔﺎﺻﻴﻞ‪ ،‬ﻧﺤﻦ ﻧﺒﻴﻨﻬﺎ ﻋﻠﻰ ﻣﺎ ﺗﻘﺘﻀﻴﻪ‬
‫ﺍﻟﺤﺎﺟﺔ ﺇﻟﻴﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻣﻦ ﻳﺪﺧﻞ ﻋﻠﻴﻬﻤﺎ‬
‫ﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻛﺎﻥ ﻣﺎ‬
‫ﺧﻠﻔﻪ ﻟﻬﻤﺎ‪ :‬ﻟﻸﺏ ﺍﻟﺜﻠﺜﺎﻥ‪ ،‬ﻭﻟﻸﻡ ﺍﻟﺜﻠﺚ‪ .‬ﻓﺈﻥ ﺗﺮﻙ ﺃﺣﺪ ﺃﺑﻮﻳﻪ‬
‫ﺃﺑﺎ ﻛﺎﻥ ﺃﻭ ﺃﻣﺎ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻩ ﻣﻦ ﺫﻭﻱ ﺍﻷﻧﺴﺎﺏ ﻭﺍﻷﺳﺒﺎﺏ‪،‬‬
‫ﻛﺎﻥ ﺟﻤﻴﻊ ﻣﺎ ﺧﻠﻔﻪ ﻟﻪ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﻣﻊ ﺍﻷﺑﻮﻳﻦ ﺃﻭﻻﺩﺍ ﺫﻛﻮﺭﺍ ﻭﺇﻧﺎﺛﺎ‪ ،‬ﻛﺎﻥ ﻟﻸﺑﻮﻳﻦ‬
‫ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﻓﻠﻸﻭﻻﺩ‪ ،‬ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻓﺈﻥ‬
‫ﺧﻠﻒ ﻣﻌﻬﻤﺎ ﺑﻨﺘﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻥ ﻟﻬﻤﺎ ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﻟﻠﺒﻨﺖ ﺍﻟﻨﺼﻒ‬
‫ﺛﻼﺛﺔ ﺃﺳﻬﻢ ﻣﻦ ﺳﺘﺔ‪ ،‬ﻭﺑﻘﻲ ﺳﻬﻢ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﺳﻬﺎﻣﻬﻢ‪،‬‬
‫ﻭﻫﻲ ﺧﻤﺴﺔ ﺃﺳﻬﻢ‪ .‬ﻓﻴﺠﻌﻞ ﺃﺻﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺧﻤﺴﺔ ﺃﺳﻬﻢ‪:‬‬
‫ﻟﻸﺑﻮﻳﻦ ﻣﻨﻬﻤﺎ ﺳﻬﻤﺎﻥ‪ ،‬ﻭﻟﻠﺒﻨﺖ ﺛﻼﺛﺔ ﺃﺳﻬﻢ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﻣﻊ‬
‫ﺍﻷﺑﻮﻳﻦ ﺑﻨﺘﻴﻦ‪ ،‬ﻛﺎﻥ ﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﻟﻠﺒﻨﺘﻴﻦ ﺍﻟﺜﻠﺜﺎﻥ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺤﻜﻢ ﺇﻥ ﻛﻦ ﺃﻛﺜﺮ ﻣﻦ ﺑﻨﺘﻴﻦ‪ ،‬ﻛﺎﻥ ﺍﻟﺜﻠﺜﺎﻥ ﺑﻴﻨﻬﻦ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬

‫)‪(٦٢٤‬‬
 ‫ﻓﺈﻥ ﺧﻠﻒ ﻣﻊ ﺍﻷﺑﻮﻳﻦ ﻭﻟﺪﺍ ﺫﻛﺮﺍ‪ ،‬ﻛﺎﻥ ﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﻣﺎ‬
‫ﺑﻘﻲ ﻓﻠﻠﻮﻟﺪ ﺍﻟﺬﻛﺮ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺣﺪ ﺃﺑﻮﻳﻪ ﻭﺑﻨﺘﺎ‪ ،‬ﻛﺎﻥ ﻷﺣﺪ ﺃﺑﻮﻳﻪ ﺍﻟﺴﺪﺱ‪،‬‬
‫ﻭﻟﻠﺒﻨﺖ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﻤﺎ ﻋﻠﻰ ﻗﺪﺭ ﺳﻬﺎﻣﻬﻤﺎ‪ .‬ﻓﺘﺠﻌﻞ‬
‫ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺃﺭﺑﻌﺔ‪ :‬ﻳﻜﻮﻥ ﻟﻠﺒﻨﺖ ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﺃﺳﻬﻢ‪ ،‬ﻭﺍﻟﺴﻬﻢ‬
‫ﺍﻵﺧﺮ ﻷﺣﺪ ﺍﻷﺑﻮﻳﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﻣﻊ ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ ﺑﻨﺘﻴﻦ‪ ،‬ﻛﺎﻥ‬
‫ﻷﺣﺪ ﺍﻷﺑﻮﻳﻦ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﻟﻠﺒﻨﺘﻴﻦ ﺍﻟﺜﻠﺜﺎﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﻢ ﻋﻠﻰ‬
‫ﻗﺪﺭ ﺃﻧﺼﺒﺎﺋﻬﻢ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺧﻤﺴﺔ‪ :‬ﻓﻴﻜﻮﻥ ﻟﻠﺒﻨﺘﻴﻦ‬
‫ﺃﺭﺑﻌﺔ ﺃﺳﻬﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﺴﻬﻢ ﺍﻵﺧﺮ ﻷﺣﺪ ﺍﻷﺑﻮﻳﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﻣﻊ‬
‫ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ ﺑﻨﺎﺕ ﺟﻤﺎﻋﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻓﻴﻬﻦ ﻣﺜﻞ ﺍﻟﺤﻜﻢ‬
‫ﻓﻲ ﺍﻟﺒﻨﺘﻴﻦ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﻣﻊ ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ ﻭﻟﺪﺍ ﺫﻛﺮﺍ‪،‬‬
‫ﻛﺎﻥ ﻷﺣﺪ ﺍﻷﺑﻮﻳﻦ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻠﻮﻟﺪ ﺍﻟﺬﻛﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻒ ﺍﻟﺮﺟﻞ ﺃﺑﻮﻳﻪ ﻭﺯﻭﺟﺔ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ ﻣﻊ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﺑﻮﻳﻦ‪ :‬ﻟﻸﻡ ﺍﻟﺜﻠﺚ ﻣﻦ‬
‫ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﺏ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺍﺛﻨﻲ ﻋﺸﺮ‪:‬‬
‫ﻓﺘﻜﻮﻥ ﻟﻠﺰﻭﺟﺔ ﺛﻼﺛﺔ ﺃﺳﻬﻢ ﻣﻨﻬﺎ ﻭﻫﻲ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﺑﻘﻲ ﺗﺴﻌﺔ‬
‫ﺃﺳﻬﻢ‪ :‬ﻟﻸﻡ ﻣﻨﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺳﻬﻢ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﻭﻫﻮ ﺧﻤﺴﺔ ﺃﺳﻬﻢ‬
‫ﻟﻸﺏ‪.‬‬
‫ﻓﺈﻥ ﺗﺮﻙ ﺍﻟﺮﺟﻞ ﺃﺑﺎﻩ ﻭﺯﻭﺟﺔ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﺏ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺃﻣﺎ ﻭﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺟﺔ‬

‫)‪(٦٢٥‬‬
 ‫ﺍﻟﺮﺑﻊ‪ ،‬ﻭﻟﻸﻡ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﻳﺮﺩ ﻋﻠﻰ ﺍﻷﻡ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ‬
‫ﻣﻦ ﺍﺛﻨﻲ ﻋﺸﺮ‪ :‬ﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ ﺛﻼﺛﺔ ﺃﺳﻬﻢ‪ ،‬ﻭﻟﻸﻡ ﺍﻟﺜﻠﺚ ﺃﺭﺑﻌﺔ‬
‫ﺃﺳﻬﻢ‪ ،‬ﻭﻳﺒﻘﻰ ﺧﻤﺴﺔ ﺃﺳﻬﻢ‪ ،‬ﺗﺮﺩ ﻋﻠﻰ ﺍﻷﻡ ﺩﻭﻥ ﺍﻟﺰﻭﺟﺔ‪.‬‬
‫ﻓﺘﺼﻴﺮ ﺳﻬﺎﻡ ﺍﻷﻡ ﺗﺴﻌﺔ ﻣﻦ ﺍﺛﻨﻲ ﻋﺸﺮ‪ ،‬ﻭﺛﻼﺛﺔ ﺃﺳﻬﻢ ﻟﻠﺰﻭﺟﺔ‪.‬‬
‫ﻓﺈﻥ ﺗﺮﻙ ﺃﺑﻮﻳﻪ‪ ،‬ﻭﺯﻭﺟﺔ ﻭﻭﻟﺪﺍ ﺫﻛﻮﺭﺍ ﻭﺇﻧﺎﺛﺎ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺟﺔ‬
‫ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﻭﻻﺩ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ‬
‫ﻣﻦ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻳﻦ‪ :‬ﻓﻴﻜﻮﻥ ﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ ﺛﻤﺎﻧﻴﺔ ﺃﺳﻬﻢ‪،‬‬
‫ﻭﻟﻠﺰﻭﺟﺔ ﺍﻟﺜﻤﻦ ﺛﻼﺛﺔ ﺃﺳﻬﻢ‪ ،‬ﻭﻳﺒﻘﻰ ﺛﻼﺛﺔ ﻋﺸﺮ ﺳﻬﻤﺎ ﺑﻴﻦ‬
‫ﺍﻷﻭﻻﺩ‪ ،‬ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﻣﻊ ﺍﻷﺑﻮﻳﻦ ﺯﻭﺟﺔ ﻭﺑﻨﺘﺎ‪ ،‬ﻛﺎﻥ ﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ‪،‬‬
‫ﻭﻟﻠﺒﻨﺖ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﻟﻠﺰﻭﺟﺔ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﺭﺩ ﻋﻠﻰ ﺍﻷﺑﻮﻳﻦ‬
‫ﻭﺍﻟﺒﻨﺖ ﺩﻭﻥ ﺍﻟﺰﻭﺟﺔ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ‪ :‬ﻓﻴﻜﻮﻥ‬
‫ﻟﻠﺰﻭﺟﺔ ﻣﻨﻬﺎ ﺍﻟﺜﻤﻦ ﺧﻤﺴﺔ ﻋﺸﺮ ﺳﻬﻤﺎ‪ ،‬ﻭﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ ﺃﺭﺑﻌﻮﻥ‬
‫ﺳﻬﻤﺎ‪ ،‬ﻭﻟﻠﺒﻨﺖ ﺍﻟﻨﺼﻒ ﺳﺘﻮﻥ ﺳﻬﻤﺎ‪ .‬ﻭﺗﺒﻘﻰ ﺧﻤﺴﺔ ﺃﺳﻬﻢ ﺗﺮﺩ‬
‫ﻋﻠﻰ ﺳﻬﺎﻡ ﺍﻟﺒﻨﺖ ﻭﺍﻷﺑﻮﻳﻦ‪ ،‬ﻭﻫﻲ ﺧﻤﺴﺔ‪ ،‬ﻓﻴﻌﻄﻰ ﺍﻷﺑﻮﺍﻥ ﺳﻬﻤﻴﻦ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻠﺒﻨﺖ ﺍﻟﺜﻼﺛﺔ ﺃﺳﻬﻢ ﺍﻷﺧﺮ‪ .‬ﻓﺘﺼﻴﺮ ﺳﻬﺎﻡ ﺍﻷﺑﻮﻳﻦ‬
‫ﺍﺛﻨﻴﻦ ﻭﺃﺭﺑﻌﻴﻦ ﺳﻬﻤﺎ‪ ،‬ﻭﺳﻬﺎﻡ ﺍﻟﺒﻨﺖ ﺛﻼﺛﺔ ﻭﺳﺘﻴﻦ ﺳﻬﻤﺎ‪،‬‬
‫ﻭﺧﻤﺴﺔ ﻋﺸﺮ ﺳﻬﻤﺎ ﻟﻠﺰﻭﺟﺔ‪ ،‬ﻓﺬﻟﻚ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻭﻥ ﺳﻬﻤﺎ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﻣﻊ ﺍﻷﺑﻮﻳﻦ ﺯﻭﺟﺔ ﻭﺑﻨﺘﻴﻦ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺟﺔ‬
‫ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻟﻠﺒﻨﺘﻴﻦ ﺃﻭ ﺍﻟﺒﻨﺎﺕ‪ .‬ﻓﺘﺠﻌﻞ‬

‫)‪(٦٢٦‬‬
 ‫ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻬﻤﺎ‪ :‬ﻟﻠﺰﻭﺟﺔ ﺍﻟﺜﻤﻦ ﺛﻼﺛﺔ ﺃﺳﻬﻢ‪،‬‬
‫ﻭﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ ﺛﻤﺎﻧﻴﺔ ﺃﺳﻬﻢ‪ ،‬ﻭﺗﺒﻘﻰ ﺛﻼﺛﺔ ﻋﺸﺮ ﺳﻬﻤﺎ‪،‬‬
‫ﻓﻬﻲ ﻟﻠﺒﻨﺘﻴﻦ ﺃﻭ ﺍﻟﺒﻨﺎﺕ ﺑﻴﻨﻬﻦ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻓﺈﻥ ﻣﺎﺗﺖ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺧﻠﻔﺖ ﺃﺑﻮﻳﻬﺎ ﻭﺯﻭﺟﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﺨﻠﻒ‬
‫ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻸﻡ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻣﺎ‬
‫ﻳﺒﻘﻰ ﻓﻠﻸﺏ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺳﺘﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻠﺰﻭﺝ ﺛﻼﺛﺔ‬
‫ﺃﺳﻬﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﺳﻬﻤﺎﻥ ﻟﻸﻡ‪ ،‬ﻭﻳﺒﻘﻰ ﺳﻬﻢ ﻓﻬﻮ ﻟﻸﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻔﺖ ﺯﻭﺟﻬﺎ ﻭﺃﺣﺪ ﺃﺑﻮﻳﻬﺎ ﺃﻣﺎ ﻛﺎﻥ ﺃﻭ ﺃﺑﺎ‪ ،‬ﻭﻟﻢ ﺗﺨﻠﻒ‬
‫ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻓﻸﺣﺪ ﺍﻷﺑﻮﻳﻦ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﺃﻣﺎ‪ ،‬ﺃﻋﻄﻴﺖ ﺍﻟﺜﻠﺚ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻳﺮﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻷﻧﻬﺎ‬
‫ﺃﻭﻟﻰ ﻣﻦ ﻏﻴﺮﻫﺎ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻔﺖ ﺃﺑﻮﻳﻬﺎ ﻭﻭﺯﺟﻬﺎ ﻭﺃﻭﻻﺩﺍ ﺫﻛﻮﺭﺍ ﻭﺇﻧﺎﺛﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﻟﻠﺰﻭﺝ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﻟﻸﻭﻻﺩ‪ :‬ﻟﻠﺬﻛﺮ‬
‫ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺍﺛﻨﻲ ﻋﺸﺮ‪ ،‬ﻳﻜﻮﻥ‬
‫ﻟﻠﺰﻭﺝ ﺍﻟﺮﺑﻊ ﺛﻼﺛﺔ‪ ،‬ﻭﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﺗﺒﻘﻰ ﺧﻤﺴﺔ‬
‫ﺃﺳﻬﻢ ﺗﻜﻮﻥ ﺑﻴﻦ ﺍﻷﻭﻻﺩ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻔﺖ ﺃﺑﻮﻳﻬﺎ ﻭﺯﻭﺟﻬﺎ ﻭﺑﻨﺘﺎ ﺃﻭ ﺑﻨﺘﻴﻦ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﻟﻠﺰﻭﺝ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻓﻠﻠﺒﻨﺖ ﺃﻭ ﻣﺎ ﺯﺍﺩ‬
‫ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺒﻨﺎﺕ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺍﺛﻨﻲ ﻋﺸﺮ‪ .‬ﻓﻴﻜﻮﻥ ﻟﻸﺑﻮﻳﻦ‬
‫ﺍﻟﺴﺪﺳﺎﻥ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﻟﻠﺰﻭﺝ ﺍﻟﺮﺑﻊ ﺛﻼﺛﺔ‪ ،‬ﻭﺗﺒﻘﻰ ﺧﻤﺴﺔ ﺃﺳﻬﻢ‪،‬‬

‫)‪(٦٢٧‬‬
 ‫ﻓﻬﻲ ﻟﻠﺒﻨﺖ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﺍﺛﻨﺘﻴﻦ ﻓﻤﺎ‬
‫ﺯﺍﺩ ﻋﻠﻴﻬﻤﺎ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻔﺖ ﺃﺣﺪ ﺃﺑﻮﻳﻬﺎ ﺃﺑﺎ ﻛﺎﻥ ﺃﻭ ﺃﻣﺎ ﻭﺯﻭﺟﺎ ﻭﺑﻨﺘﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻠﺰﻭﺝ ﺍﻟﺮﺑﻊ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻷﺣﺪ ﺍﻷﺑﻮﻳﻦ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﻟﻠﺒﻨﺖ‬
‫ﺍﻟﻨﺼﻒ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻳﺮﺩ ﻋﻠﻰ ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ ﻭﺍﻟﺒﻨﺖ‪ ،‬ﻭﻻ ﻳﺮﺩ ﻋﻠﻰ‬
‫ﺍﻟﺰﻭﺝ ﺷﺊ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺛﻤﺎﻧﻴﺔ ﻭﺃﺭﺑﻌﻴﻦ ﺳﻬﻤﺎ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﻟﻠﺰﻭﺝ ﺍﻟﺮﺑﻊ ﻣﻨﻬﺎ ﺍﺛﻨﻲ ﻋﺸﺮ ﺳﻬﻤﺎ‪ ،‬ﻭﻷﺣﺪ ﺍﻷﺑﻮﻳﻦ‬
‫ﺍﻟﺴﺪﺱ ﺛﻤﺎﻧﻴﺔ ﺃﺳﻬﻢ‪ ،‬ﻭﻟﻠﺒﻨﺖ ﺍﻟﻨﺼﻒ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺳﻬﻤﺎ‪،‬‬
‫ﻭﻳﺒﻘﻰ ﺃﺭﺑﻌﺔ ﺃﺳﻬﻢ‪ ،‬ﺗﺮﺩ ﻋﻠﻰ ﺍﻟﺒﻨﺖ ﻭﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ ﻋﻠﻰ ﻗﺪﺭ‬
‫ﺳﻬﺎﻣﻬﻢ‪ ،‬ﻭﻫﻲ ﺃﺭﺑﻌﺔ‪ .‬ﻓﻴﻜﻮﻥ ﻣﻨﻬﺎ ﻷﺣﺪ ﺍﻷﺑﻮﻳﻦ ﺳﻬﻢ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﻟﻠﺒﻨﺖ ﺛﻼﺛﺔ ﺃﺳﻬﻢ‪ .‬ﻓﺘﺼﻴﺮ ﺳﻬﺎﻡ ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ ﺗﺴﻌﺔ ﺃﺳﻬﻢ‪،‬‬
‫ﻭﺳﻬﺎﻡ ﺍﻟﺒﻨﺖ ﺳﺒﻌﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻬﻤﺎ‪ ،‬ﻭﺳﻬﺎﻡ ﺍﻟﺰﻭﺝ ﺍﺛﻨﻲ ﻋﺸﺮ‬
‫ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻓﺬﻟﻚ ﺛﻤﺎﻧﻴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﺳﻬﻤﺎ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻔﺖ ﺃﺣﺪ ﺃﺑﻮﻳﻬﺎ ﻭﺯﻭﺟﻬﺎ ﻭﺑﻨﺘﻴﻦ ﺃﻭ ﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﻤﺎ‪،‬‬
‫ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﻷﺣﺪ ﺍﻷﺑﻮﻳﻦ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﺑﻴﻦ‬
‫ﺍﻟﺒﻨﺘﻴﻦ ﻓﺼﺎﻋﺪﺍ ﺑﻴﻨﻬﻦ ﺑﺎﻟﺴﻮﻳﺔ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺍﺛﻨﻲ ﻋﺸﺮ‬
‫ﺳﻬﻤﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻠﺰﻭﺝ ﺍﻟﺮﺑﻊ ﺛﻼﺛﺔ ﺃﺳﻬﻢ‪ ،‬ﻭﻷﺣﺪ ﺍﻷﺑﻮﻳﻦ‬
‫ﺍﻟﺴﺪﺱ ﺳﻬﻤﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻭﻫﻮ ﺳﺒﻌﺔ ﺃﺳﻬﻢ ﻳﻜﻮﻥ ﺑﻴﻦ ﺍﻟﺒﻨﺘﻴﻦ‬
‫ﻓﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻬﻤﺎ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺃﺑﻮﻳﻪ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺯﻭﺝ ﺃﻭ‬

‫)‪(٦٢٨‬‬
 ‫ﻭﻟﺪ‪ ،‬ﻭﺧﻠﻒ ﺃﺧﻮﻳﻦ ﺃﻭ ﺃﺧﺎ ﻭﺃﺧﺘﻴﻦ ﺃﻭ ﺃﺭﺑﻊ ﺃﺧﻮﺍﺕ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻷﺏ ﻭﺍﻷﻡ ﺃﻭ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﺧﺎﺻﺔ‪ ،‬ﺣﺠﺒﻮﺍ ﺍﻷﻡ ﻋﻦ ﺍﻟﺜﻠﺚ ﺇﻟﻰ‬
‫ﺍﻟﺴﺪﺱ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﻴﺮﺍﺙ ﻟﻸﺏ ﺧﻤﺴﺔ ﺃﺳﻬﻢ ﻭﻟﻸﻡ ﺳﻬﻢ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺇﻥ ﺧﻠﻒ ﺃﺧﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﺃﻭ ﺃﺧﺘﻴﻦ ﺃﻭ ﺛﻼﺙ ﺃﺧﻮﺍﺕ‪ ،‬ﻟﻢ ﻳﺤﺠﺒﻮﺍ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﻭﺍﻷﻡ ﺃﻭ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ‪ .‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺇﺧﻮﺓ‬
‫ﻭﺃﺧﻮﺍﺕ ﺟﻤﺎﻋﺔ ﻣﻦ ﺟﻬﺔ ﺍﻷﻡ ﻟﻢ ﻳﺤﺠﺒﻮﺍ ﺃﻳﻀﺎ ﺍﻷﻡ ﻋﻦ ﺍﻟﺜﻠﺚ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‬
‫ﺃﻭ ﺍﻷﺏ ﻭﺍﻷﻡ ﻛﻔﺎﺭﺍ ﺃﻭ ﻣﻤﺎﻟﻴﻚ‪ ،‬ﻟﻢ ﻳﺤﺠﺒﻮﺍ ﺍﻷﻡ ﻋﻦ ﺍﻟﺜﻠﺚ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪ .‬ﻭﻻ ﻳﺤﺠﺐ ﺃﻳﻀﺎ ﻣﺎ ﻛﺎﻥ ﺣﻤﻼ ﻟﻢ ﻳﻮﻟﺪ ﺑﻌﺪ‪ ،‬ﻭﺇﻧﻤﺎ‬
‫ﻳﺤﺠﺐ ﻣﺎ ﻭﻟﺪ ﻭﺍﺳﺘﻬﻞ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺃﺑﻮﻳﻪ ﻭﺃﻭﻻﺩﺍ ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﻭﻻﺩ‪ .‬ﻭﻟﻴﺲ ﻫﻬﻨﺎ ﻟﻠﺤﺠﺐ ﺗﺄﺛﻴﺮ‬
‫ﻷﻧﻪ ﻻ ﺗﻨﻘﺺ ﺍﻷﻡ ﻣﻦ ﺍﻟﺴﺪﺱ ﺷﻴﺌﺎ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺃﺑﻮﻳﻪ ﻭﺑﻨﺘﻴﻦ‬
‫ﻓﺼﺎﻋﺪﺍ ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ‪ ،‬ﻛﺎﻥ ﺍﻷﻣﺮ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ :‬ﻟﻸﺑﻮﻳﻦ‬
‫ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﻟﻠﺒﻨﺘﻴﻦ ﺃﻭ ﺍﻟﺒﻨﺎﺕ ﺍﻟﺜﻠﺜﺎﻥ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺑﻮﻳﻪ ﻭﺑﻨﺘﺎ ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ‪ ،‬ﻛﺎﻥ ﻟﻠﺒﻨﺖ ﺍﻟﻨﺼﻒ‪،‬‬
‫ﻭﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﺑﻘﻲ ﺳﻬﻢ ﻳﺮﺩ ﻋﻠﻰ ﺍﻷﺏ ﺧﺎﺻﺔ ﻭﺍﻟﺒﻨﺖ‪،‬‬
‫ﻭﻟﻢ ﻳﺮﺩ ﻋﻠﻰ ﺍﻷﻡ ﺷﺊ‪ .‬ﻷﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺟﻌﻞ ﻟﻸﻡ ﻣﻊ ﻭﺟﻮﺩ ﺍﻹﺧﻮﺓ‬
‫ﻭﺍﻷﺧﻮﺍﺕ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺃﺏ‪ ،‬ﺍﻟﺴﺪﺱ‪ ،‬ﻻ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻬﻤﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻠﺒﻨﺖ‬

‫)‪(٦٢٩‬‬
 ‫ﺍﻟﻨﺼﻒ ﻣﻨﻬﺎ ﺍﺛﻨﻲ ﻋﺸﺮ ﺳﻬﻤﺎ‪ ،‬ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺑﻮﻳﻦ ﺍﻟﺴﺪﺱ‬
‫ﺃﺭﺑﻌﺔ‪ ،‬ﻓﻴﺼﻴﺮ ﻋﺸﺮﻳﻦ ﻭﺗﺒﻘﻰ ﺃﺭﺑﻌﺔ‪ ،‬ﻓﻴﺮﺩ ﻋﻠﻰ ﺍﻟﺒﻨﺖ ﻭﺍﻷﺏ‬
‫ﻋﻠﻰ ﻗﺪﺭ ﺳﻬﺎﻣﻬﻢ‪ :‬ﻟﻸﺏ ﻣﻨﻬﺎ ﺳﻬﻢ‪ ،‬ﻭﻟﻠﺒﻨﺖ ﺛﻼﺛﺔ ﺃﺳﻬﻢ‪ .‬ﻓﺘﺼﻴﺮ‬
‫ﺳﻬﺎﻡ ﺍﻟﺒﻨﺖ ﺧﻤﺴﺔ ﻋﺸﺮ ﺳﻬﻤﺎ‪ ،‬ﻭﺳﻬﺎﻡ ﺍﻷﺏ ﺧﻤﺴﺔ ﺃﺳﻬﻢ‪،‬‬
‫ﻭﺗﺒﻘﻰ ﺃﺭﺑﻌﺔ ﻣﻨﻬﺎ ﻫﻲ ﺳﻬﺎﻡ ﺍﻷﻡ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺃﺑﻮﻳﻪ ﻭﺯﻭﺟﺎ ﻭﺑﻨﺘﺎ ﺃﻭ ﺑﻨﺎﺕ‪ ،‬ﻛﺎﻥ ﻟﻸﺑﻮﻳﻦ‬
‫ﺍﻟﺴﺪﺳﺎﻥ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻟﻠﺰﻭﺝ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻓﻠﻠﺒﻨﺖ ﺃﻭ‬
‫ﺍﻟﺒﻨﺎﺕ‪ .‬ﻓﺈﻥ ﺧﻠﻔﺖ ﺍﻟﻤﺮﺃﺓ ﺃﺑﻮﻳﻬﺎ ﻭﺑﻨﺘﻬﺎ ﻭﺯﻭﺟﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺝ‬
‫ﺍﻟﺮﺑﻊ ﻭﻟﻸﺑﻮﻳﻦ ﺍﻟﺴﺪﺳﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻓﻠﻠﺒﻨﺖ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺃﻣﻪ ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ‪ .‬ﻟﻢ ﻳﺤﺠﺒﻮﺍ ﺍﻷﻡ ﻋﻦ‬
‫ﺍﻟﺜﻠﺚ ﺇﻟﻰ ﺍﻟﺴﺪﺱ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺤﺠﺒﻮﻧﻬﺎ ﻋﻦ ﺍﻟﺜﻠﺚ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﺏ‬
‫ﻟﻴﺘﻮﻓﺮ ﻋﻠﻴﻪ ﻣﺎ ﺗﻤﻨﻊ ﻫﻲ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﺍﻧﻔﺮﺩﺕ‪ ،‬ﻓﻬﻲ ﺗﺴﺘﺤﻖ‬
‫ﺍﻟﻤﻴﺮﺍﺙ ﻛﻠﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻏﻴﺮﻫﺎ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻟﻬﺎ‬
‫ﺍﻟﺜﻠﺚ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺰﻭﺟﺔ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﻟﻴﺲ ﻟﻺﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻌﻬﺎ ﺷﺊ ﺍﻟﺒﺘﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻬﺎ ﺑﻨﺖ‬
‫ﻭﺍﺣﺪﺓ ﺃﻭ ﺑﻨﺘﺎﻥ‪ ،‬ﻭﻓﻀﻞ ﻣﻦ ﺳﻬﺎﻣﻬﻢ ﺷﺊ‪ ،‬ﺭﺩ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ﺑﺤﺴﺎﺏ‬
‫ﺳﻬﺎﻣﻬﻢ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ ،‬ﻭﻻ ﻳﺤﺠﺒﻮﻧﻬﺎ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻓﻲ ﺃﺣﺪ‬
‫ﻫﺬﻩ ﺍﻟﻤﻮﺍﺿﻊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻭﻟﺪ ﺍﻟﻮﻟﺪ ﻣﻊ ﺍﻷﺑﻮﻳﻦ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻮﻟﺪ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ‬
‫ﻭﻟﺪ ﻟﻠﺼﻠﺐ‪ .‬ﻓﻮﻟﺪ ﺍﻻﺑﻦ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﻳﺄﺧﺬ ﻣﻊ ﺍﻷﺑﻮﻳﻦ‬

‫)‪(٦٣٠‬‬
 ‫ﻧﺼﻴﺐ ﺃﺑﻴﻪ‪ ،‬ﻭﻭﻟﺪ ﺍﻟﺒﻨﺖ ﻣﻌﻬﻤﺎ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﻳﻘﻮﻡ ﻣﻘﺎﻡ‬
‫ﺍﻟﺒﻨﺖ‪ ،‬ﻳﺄﺧﺬ ﻧﺼﻴﺐ ﺃﻣﻪ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻭﻋﻨﺪ ﺍﺟﺘﻤﺎﻉ ﺫﻭﻱ‬
‫ﺍﻟﺴﻬﺎﻡ ﻣﻦ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﺑﻮﻳﻦ ﻳﺠﺮﻱ ﺣﻜﻢ ﻭﻟﺪ ﺍﻟﻮﻟﺪ‬
‫ﺣﻜﻢ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ .‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﻭﻟﺪ ﺍﻟﻮﻟﺪ ﻣﻊ‬
‫ﺍﻷﺑﻮﻳﻦ ﻻ ﻳﺄﺧﺬ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﺎﻝ‪ .‬ﻭﺫﻟﻚ ﺧﻄﺄ‪ ،‬ﻷﻧﻪ ﺧﻼﻑ ﻟﻈﺎﻫﺮ‬
‫ﺍﻟﺘﻨﺰﻳﻞ ﻭﺍﻟﻤﺘﻮﺍﺗﺮ ﻣﻦ ﺍﻷﺧﺒﺎﺭ‪.‬‬
‫ﻭﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻻ‬
‫ﻳﺮﺛﻮﻥ ﻣﻊ ﺍﻷﺑﻮﻳﻦ‪ .‬ﻓﺈﻥ ﺣﻀﺮ ﺟﺪ ﺃﻭ ﺟﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻣﻊ‬
‫ﺍﻷﺑﻮﻳﻦ‪ ،‬ﻛﺎﻥ ﻟﻸﺑﻮﻳﻦ ﺍﻟﻤﺎﻝ‪ :‬ﻟﻸﺏ ﺳﻬﻤﺎﻥ‪ ،‬ﻭﻟﻸﻡ ﺳﻬﻢ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﻳﺆﺧﺬ ﻣﻦ ﻧﺼﻴﺐ ﺍﻷﺏ ﺳﺪﺱ‪ ،‬ﻓﻴﻌﻄﻰ ﺍﻟﺠﺪ ﺃﻭ ﺍﻟﺠﺪﺓ ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺍﻟﻄﻌﻤﺔ ﻻ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻤﻴﺮﺍﺙ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺣﻀﺮ ﺟﺪ ﺃﻭ ﺟﺪﺓ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﻡ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﺃﺧﺬ ﺳﺪﺱ ﻣﻦ ﺛﻠﺚ ﺍﻷﻡ‪ ،‬ﻓﺄﻋﻄﻲ ﺍﻟﺠﺪ‬
‫ﺃﻭ ﺍﻟﺠﺪﺓ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﻄﻌﻤﺔ‪ .‬ﻓﺈﻥ ﺣﻀﺮﺍ ﻓﻲ ﺣﺎﻝ ﻻ ﻳﺴﺘﺤﻖ‬
‫ﻓﻴﻬﺎ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺑﻮﻳﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺴﺪﺱ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻤﺎ‬
‫ﻃﻌﻤﺔ‪ .‬ﻭﺇﻧﻤﺎ ﺗﻜﻮﻥ ﺍﻟﻄﻌﻤﺔ ﺇﺫﺍ ﺯﺍﺩ ﺣﻈﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺴﺪﺱ‪ .‬ﻭﻻ‬
‫ﻃﻌﻤﺔ ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺏ ﺍﻟﻤﻴﺖ ﻣﻴﺘﺎ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺍﻟﻤﺎﻝ ﻛﻠﻪ ﻟﻸﻡ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﻃﻌﻤﺔ ﻟﻬﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﻡ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻡ ﺣﻴﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻴﺘﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻛﻠﻪ‬
‫ﻟﻸﺏ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻔﺖ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻭﺃﺑﻮﻳﻬﺎ‪ ،‬ﻭﺟﺪﻫﺎ ﺃﻭ ﺟﺪﺗﻬﺎ ﻣﻦ‬

‫)‪(٦٣١‬‬
 ‫ﻗﺒﻞ ﺃﺑﻴﻬﺎ‪ ،‬ﻭﺟﺪﻫﺎ ﺃﻭ ﺟﺪﺗﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﻣﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ‪،‬‬
‫ﻭﻟﻸﻡ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻟﻸﺏ ﺍﻟﺴﺪﺱ‪ .‬ﻭﻳﺆﺧﺬ ﻣﻦ ﺛﻠﺚ ﺍﻷﻡ ﺳﺪﺱ ﺃﺻﻞ‬
‫ﺍﻟﻤﺎﻝ‪ .‬ﻓﻴﻌﻄﻰ ﺍﻟﺠﺪ ﺃﻭ ﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺳﻘﻂ ﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﺏ‪.‬‬
‫ﻭﺇﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺃﺑﻮﻳﻪ ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻭﺟﺪﺍ‬
‫ﺃﻭ ﺟﺪﺓ ﻣﻦ ﻗﺒﻠﻪ ﻭﺟﺪﺍ ﺃﻭ ﺟﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻛﺎﻥ ﻟﻸﻡ ﺍﻟﺴﺪﺱ‬
‫ﻷﻧﻬﺎ ﻣﺤﺠﻮﺑﺔ ﻋﻦ ﺍﻟﺜﻠﺚ ﺑﺎﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‪ ،‬ﻭﺑﻘﻲ ﺧﻤﺴﺔ‬
‫ﺃﺳﻬﻢ‪ ،‬ﻓﻬﻲ ﻟﻸﺏ‪ ،‬ﻳﺆﺧﺬ ﻣﻨﻬﺎ ﺳﺪﺱ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﻴﻌﻄﻰ‬
‫ﺍﻟﺠﺪ ﺃﻭ ﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻭﺳﻘﻂ ﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪،‬‬
‫ﻭﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻓﻲ ﺣﺎﻝ‬
‫ﻳﺴﺘﺤﻖ ﻓﻴﻬﺎ ﺍﻟﻄﻌﻤﺔ‪ ،‬ﻗﺴﻢ ﺍﻟﺴﺪﺱ ﻃﻌﻤﺔ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ ،‬ﻷﻥ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﺴﺘﺤﻖ ﻛﻤﺎ ﻳﺴﺘﺤﻖ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻊ ﺍﻷﺑﻮﻳﻦ ﻭﻻ ﻣﻊ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﺳﻮﻯ ﻣﻦ ﺫﻛﺮﻧﺎﻩ‬
‫ﻣﻦ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﻮﻟﺪ ﻭﻭﻟﺪ ﺍﻟﻮﻟﺪ‪ .‬ﻭﻻ ﻳﺮﺙ ﻣﻌﻬﻤﺎ ﺇﺧﻮﺓ‬
‫ﻭﺃﺧﻮﺍﺕ ﻭﻻ ﻋﻢ ﻭﻻ ﻋﻤﺔ ﻭﻻ ﺧﺎﻝ ﻭﻻ ﺧﺎﻟﺔ ﻭﻻ ﺃﺟﺪﺍﺩ ﻭﻻ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﺃﻭﻻﺩﻫﻢ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺍﻟﻮﻟﺪ ﻭﻭﻟﺪ ﺍﻟﻮﻟﺪ‬
‫ﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﻭﻟﺪﺍ ﺫﻛﺮﺍ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻭﺍﺭﺛﺎ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻤﺎﻝ ﻛﻠﻪ ﻟﻪ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺍﺑﻨﻴﻦ ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ‬

‫)‪(٦٣٢‬‬
 ‫ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ ﻓﺈﻥ ﺧﻠﻒ ﺃﻭﻻﺩﺍ ﺫﻛﻮﺭﺍ ﻭﺇﻧﺎﺛﺎ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ‬
‫ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ‬
‫ﺑﻨﺘﺎ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﻨﺼﻒ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ‬
‫ﻳﺮﺩ ﻋﻠﻴﻬﺎ ﺑﺂﻳﺔ ﺃﻭﻟﻲ ﺍﻷﺭﺣﺎﻡ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺑﻨﺘﻴﻦ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻛﺎﻥ ﻟﻬﻤﺎ ﺃﻭ ﻟﻬﻦ ﺍﻟﺜﻠﺜﺎﻥ ﺑﺎﻟﺘﺴﻤﻴﺔ‬
‫ﺍﻟﺼﺮﻳﺤﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﻤﺎ ﺃﻭ ﻋﻠﻴﻬﻦ ﺑﻤﺜﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻊ ﺍﻟﻮﻟﺪ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﻭﺍﺣﺪﺍ ﻛﺎﻥ ﺃﻭ ﺍﺛﻨﻴﻦ‬
‫ﺃﺣﺪ ﺳﻮﻯ ﻣﻦ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ .‬ﻭﻳﺮﺙ ﻣﻌﻬﻢ‬
‫ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺯﻭﺟﺎ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺝ‬
‫ﺍﻟﺮﺑﻊ ﺃﻭ ﻟﻠﺰﻭﺟﺔ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻠﻮﻟﺪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻊ ﺍﻟﻮﻟﺪ ﻟﻠﺼﻠﺐ ﻭﻟﺪ ﺍﻟﻮﻟﺪ ﻭﻻ ﺍﻷﺥ ﻭﻻ ﺍﻷﺧﺖ ﻭﻻ‬
‫ﺃﻭﻻﺩﻫﻤﺎ ﻭﻻ ﺍﻟﺠﺪ ﻭﻻ ﺍﻟﺠﺪﺓ ﻭﻻ ﺍﻟﻌﻢ ﻭﻻ ﺍﻟﻌﻤﺔ ﻭﻻ ﺍﻟﺨﺎﻝ ﻭﻻ‬
‫ﺍﻟﺨﺎﻟﺔ ﻭﻻ ﻏﻴﺮﻫﻢ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﻭﻟﺪﻳﻦ ﺫﻛﺮﻳﻦ ﺃﺣﺪﻫﻤﺎ ﺃﻛﺒﺮ ﻣﻦ ﺍﻵﺧﺮ‪،‬‬
‫ﺃﻋﻄﻲ ﺍﻷﻛﺒﺮ ﻣﻨﻬﻤﺎ ﺛﻴﺎﺏ ﺑﺪﻧﻪ ﻭﺧﺎﺗﻤﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻠﺒﺴﻪ ﻭﺳﻴﻔﻪ‬
‫ﻭﻣﺼﺤﻔﻪ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻛﺒﺮ ﺃﻥ ﻳﻘﻀﻲ ﻋﻨﻪ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺻﻴﺎﻡ‬
‫ﺃﻭ ﺻﻼﺓ ﺩﻭﻥ ﺃﺧﻴﻪ ﺍﻵﺧﺮ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ‪ ،‬ﺃﻋﻄﻲ‬
‫ﺍﻷﻛﺒﺮ ﻣﻨﻬﻢ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻛﺒﺮ ﻣﻦ ﺍﻷﻭﻻﺩ ﺃﻧﺜﻰ‪ ،‬ﻟﻢ‬
‫ﺗﻌﻂ ﺷﻴﺌﺎ‪ ،‬ﻭﺃﻋﻄﻲ ﺍﻷﻛﺒﺮ ﻣﻦ ﺍﻟﺬﻛﻮﺭ‪ .‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﺳﻮﺍﺀ ﻓﻲ‬
‫ﺍﻟﺴﻦ‪ ،‬ﻟﻢ ﻳﺨﺺ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺑﺸﺊ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﺘﺮﻛﺔ‪ .‬ﻭﻛﺬﻟﻚ‬

‫)‪(٦٣٣‬‬
 ‫ﺇﻥ ﻛﺎﻥ ﺍﻷﻛﺒﺮ ﺳﻔﻴﻬﺎ ﺃﻭ ﻓﺎﺳﺪ ﺍﻟﺮﺃﻱ‪ ،‬ﻟﻢ ﻳﺤﺐ ﻣﻦ ﺍﻟﺘﺮﻛﺔ ﺑﺸﺊ‪.‬‬
‫ﻭﺇﻥ ﻟﻢ ﻳﺨﻠﻒ ﺍﻟﻤﻴﺖ ﻏﻴﺮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺛﻴﺎﺏ ﺟﻠﺪﻩ ﻭﺳﻴﻔﻪ ﻭﺧﺎﺗﻤﻪ‪،‬‬
‫ﻛﺎﻥ ﺑﻴﻦ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﻟﻢ ﻳﺨﺺ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺑﺸﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻭﻟﺪ ﺍﻟﻮﻟﺪ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻭﻟﺪ ﻟﻠﺼﻠﺐ‪.‬‬
‫ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﻣﻦ ﻳﺘﻘﺮﺏ ﺑﻪ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ‬
‫ﺍﺑﻦ ﺑﻨﺖ ﻭﺑﻨﺖ ﺍﺑﻦ‪ ،‬ﻛﺎﻥ ﻟﺒﻨﺖ ﺍﻻﺑﻦ ﺍﻟﺜﻠﺜﺎﻥ‪ ،‬ﻭﻻﺑﻦ ﺍﻟﺒﻨﺖ‬
‫ﺍﻟﺜﻠﺚ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺃﻭﻻﺩ ﺍﺑﻦ ﻭﺃﻭﻻﺩ ﺑﻨﺖ ﺫﻛﻮﺭﺍ ﻭﺇﻧﺎﺛﺎ ﻛﺎﻥ‪،‬‬
‫ﻷﻭﻻﺩ ﺍﻻﺑﻦ ﺍﻟﺜﻠﺜﺎﻥ ﺑﻴﻨﻬﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻭﻷﻭﻻﺩ‬
‫ﺍﻟﺒﻨﺖ ﺍﻟﺜﻠﺚ‪ ،‬ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ ﺳﻮﺍﺀ ﻋﻨﺪ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬
‫ﻭﻋﻨﺪﻱ ﺃﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺑﻨﺖ ﺍﺑﻦ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﻤﺎﻝ‬
‫ﻛﻠﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺧﻠﻒ ﺃﻛﺜﺮ ﻣﻨﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻛﻠﻪ ﻟﻬﻦ‪ .‬ﻓﺈﻥ‬
‫ﺧﻠﻒ ﺑﻨﺖ ﺑﻨﺖ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﻨﺼﻒ ﺗﺴﻤﻴﺔ‬
‫ﺃﻣﻬﺎ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﺎ ﺑﺂﻳﺔ ﺃﻭﻟﻲ ﺍﻷﺭﺣﺎﻡ‪ .‬ﻭﺇﻥ ﺧﻠﻒ ﺑﻨﺘﻲ‬
‫ﺑﻨﺖ‪ ،‬ﻛﺎﻥ ﻟﻬﻤﺎ ﺍﻟﻨﺼﻒ ﺃﻳﻀﺎ ﺑﺎﻟﺘﺴﻤﻴﺔ ﺍﻟﺘﻲ ﺗﻨﺎﻭﻟﺖ ﺃﻣﻬﻤﺎ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺑﻨﺘﻲ ﺑﻨﺘﻴﻦ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻬﻤﺎ ﺍﻟﺜﻠﺜﺎﻥ ﻧﺼﻴﺐ ﺃﻣﻬﻤﺎ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻳﺮﺩ ﻋﻠﻴﻬﻤﺎ ﺑﺂﻳﺔ ﺃﻭﻟﻲ ﺍﻷﺭﺣﺎﻡ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺠﺮﻱ ﻣﻮﺍﺭﻳﺚ ﻭﻟﺪ ﺍﻟﻮﻟﺪ ﻗﻠﻮﺍ ﺃﻡ ﻛﺜﺮﻭﺍ‪ .‬ﻓﺈﻥ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﺄﺧﺬ ﻧﺼﻴﺐ ﻣﻦ ﻳﺘﻘﺮﺏ ﺑﻪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﻳﺄﺧﺬ ﺍﻟﻤﻴﺮﺍﺙ ﻣﻊ ﺍﻟﻮﻟﺪ ﻟﻠﺼﻠﺐ‪ ،‬ﻓﺈﻧﻪ ﻳﺄﺧﺬ ﻣﻊ ﻭﻟﺪ‬

‫)‪(٦٣٤‬‬
 ‫ﺍﻟﻮﻟﺪ ﻣﺜﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ‪ .‬ﻭﻻ ﻳﺮﺙ ﻣﻊ ﻭﻟﺪ‬
‫ﺍﻟﻮﻟﺪ ﻭﺇﻥ ﻧﺰﻝ‪ ،‬ﻣﻦ ﻻ ﻳﺮﺙ ﻣﻊ ﺍﻟﻮﻟﺪ ﻟﻠﺼﻠﺐ ﻣﻦ ﺃﺥ ﻭﺃﺧﺖ ﻭﻻ‬
‫ﺃﻭﻻﺩﻫﻤﺎ ﻭﻻ ﺟﺪ ﻭﻻ ﺟﺪﺓ ﻭﻻ ﻋﻢ ﻭﻻ ﻋﻤﺔ ﻭﻻ ﺧﺎﻝ ﻭﻻ ﺧﺎﻟﺔ ﻭﻻ‬
‫ﺃﻭﻻﺩﻫﻢ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻻ ﻳﺮﺙ ﻣﻊ ﻭﻟﺪ ﺍﻟﻮﻟﺪ ﻭﻟﺪ ﻭﻟﺪ ﺍﻟﻮﻟﺪ ﻛﻤﺎ ﻻ‬
‫ﻳﺮﺙ ﻣﻊ ﺍﻟﻮﻟﺪ ﻟﻠﺼﻠﺐ ﻭﻟﺪ ﺍﻟﻮﻟﺪ ﻷﻧﻬﻢ ﺃﻗﺮﺏ ﺑﺒﻄﻦ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‬
‫ﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺃﺧﺎ ﻷﺑﻴﻪ ﻭﺃﻣﻪ ﺃﻭ ﻷﺑﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻩ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻪ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺃﺧﻮﻳﻦ ﻷﺏ ﻭﺃﻡ ﺃﻭ ﻷﺏ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ‬
‫ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺛﻼﺛﺔ ﺇﺧﻮﺓ‬
‫ﻓﺼﺎﻋﺪﺍ ﻷﺏ ﺃﻭ ﻷﻡ ﻭﺃﺏ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻢ‬
‫ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻷﺏ ﺃﻭ ﻷﺏ ﻭﺃﻡ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ‬
‫ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺧﻮﻳﻦ ﺃﺣﺪﻫﻤﺎ ﻷﺏ ﻭﺍﻵﺧﺮ ﻷﺏ ﻭﺃﻡ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻤﺎﻝ ﻟﻸﺥ ﻣﻦ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺳﻘﻂ ﺍﻷﺥ ﻣﻦ ﺍﻷﺏ‪ .‬ﻓﺈﻥ ﺧﻠﻒ‬
‫ﺃﺧﺎ ﻷﺏ ﻭﺃﻡ ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻷﺏ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻸﺥ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ ﻭﺍﻷﻡ ﺩﻭﻥ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﺍﻷﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺧﺘﺎ ﻷﺏ ﻭﺃﻡ ﻭﺃﺧﺘﺎ ﻷﺏ ﺃﻭ ﺃﺧﺘﻴﻦ ﻟﻪ ﺃﻭ ﺃﻛﺜﺮ‬
‫ﻣﻨﻬﻤﺎ‪ ،‬ﺃﻭ ﺃﺧﺎ ﻷﺏ ﺃﻭ ﺇﺧﻮﺓ ﻟﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻸﺧﺖ ﻣﻦ ﺍﻷﺏ‬

‫)‪(٦٣٥‬‬
 ‫ﻭﺍﻷﻡ‪ ،‬ﻭﺳﻘﻂ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻳﻜﻮﻥ ﺍﻟﻨﺼﻒ‬
‫ﻟﻬﺎ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻷﻧﻬﺎ ﺗﺠﻤﻊ ﺍﻟﺴﺒﺒﻴﻦ‪ .‬ﻭﻣﻦ‬
‫ﻳﺘﻘﺮﺏ ﺑﺴﺒﺒﻴﻦ ﺃﻭﻟﻰ ﻣﻤﻦ ﻳﺘﻘﺮﺏ ﺑﺴﺒﺐ ﻭﺍﺣﺪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ‬
‫ﻛﺎﻧﺘﺎ ﺃﺧﺘﻴﻦ ﻣﻊ ﻣﻦ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‪ ،‬ﻛﺎﻥ ﻟﻬﻤﺎ‬
‫ﺍﻟﺜﻠﺜﺎﻥ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﺳﻘﻂ ﺍﻟﺒﺎﻗﻮﻥ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺧﺎ ﻷﻡ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻛﻠﻪ ﻟﻪ‪:‬‬
‫ﺍﻟﺴﺪﺱ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻪ ﺑﺂﻳﺔ ﺃﻭﻟﻲ ﺍﻷﺭﺣﺎﻡ‪ .‬ﻓﺈﻥ‬
‫ﺧﻠﻒ ﺃﺧﻮﻳﻦ ﻣﻦ ﺍﻷﻡ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﻤﺎ‬
‫ﺍﻟﻤﺎﻝ ﻛﻠﻪ‪ :‬ﺍﻟﺜﻠﺚ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﻤﺎ ﻟﻤﺜﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﺇﻥ ﺧﻠﻒ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﺍﻟﻤﻴﺮﺍﺙ ﻟﻬﻢ‪:‬‬
‫ﺍﻟﺜﻠﺚ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ‬
‫ﺳﻮﺍﺀ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺧﺎ ﻷﺏ ﻭﺃﻡ ﻭﺃﺧﺎ ﻷﻡ‪ ،‬ﻛﺎﻥ ﻟﻸﺥ ﻣﻦ ﺍﻷﻡ ﺍﻟﺴﺪﺱ‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﺥ ﻣﻦ ﺍﻷﺏ ﻭﺍﻷﻡ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺇﺧﻮﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‬
‫ﻭﺇﺧﻮﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻛﺎﻥ ﻟﻺﺧﻮﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﻟﻺﺧﻮﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻛﺎﻥ ﻟﻺﺧﻮﺓ‬
‫ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻺﺧﻮﺓ‬
‫ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻻﺛﻨﻴﻦ‪.‬‬

‫)‪(٦٣٦‬‬
 ‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺧﺘﺎ ﻷﻡ ﻭﺃﺧﺘﺎ ﻷﺏ ﻭﺃﻡ‪ ،‬ﻛﺎﻥ ﻟﻸﺧﺖ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﻡ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﺍﻟﻨﺼﻒ ﻟﻸﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ ﺑﺎﻟﺘﺴﻤﻴﺔ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻰ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻷﻧﻬﺎ ﺗﺠﻤﻊ‬
‫ﺍﻟﺴﺒﺒﻴﻦ‪ ،‬ﻭﻷﻥ ﺍﻟﻨﻘﺼﺎﻥ ﺩﺍﺧﻞ ﻋﻠﻴﻬﺎ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻌﻬﺎ‬
‫ﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺣﻘﻪ‪ :‬ﺇﻣﺎ ﺍﻟﻨﺼﻒ ﺇﻥ ﻛﺎﻥ ﺯﻭﺟﺎ ﺃﻭ‬
‫ﺍﻟﺮﺑﻊ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ‪ ،‬ﻭﻟﻸﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺴﺪﺱ ﺳﻬﻤﻬﻤﺎ‬
‫ﺍﻟﻤﺴﻤﻰ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻓﻬﻮ ﻟﻸﺧﺖ ﻟﻸﺏ ﻭﺍﻷﻡ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺧﺘﻴﻦ ﻓﺼﺎﻋﺪﺍ ﻣﻦ ﻗﺒﻞ ﺁﻻﻡ‪ ،‬ﻭﺃﺧﺘﻴﻦ ﻓﺼﺎﻋﺪﺍ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻛﺎﻥ ﻟﻸﺧﺘﻴﻦ ﺃﻭ ﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‬
‫ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻭﻫﻮ ﺍﻟﺜﻠﺜﺎﻥ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﺃﻭ ﺍﻷﺧﻮﺍﺕ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻬﻦ ﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﺣﻘﻪ‪ :‬ﺇﻣﺎ ﺍﻟﻨﺼﻒ ﺇﻥ ﻛﺎﻥ ﺯﻭﺟﺎ‪ ،‬ﺃﻭ ﺍﻟﺮﺑﻊ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ‪،‬‬
‫ﻭﺍﻟﺜﻠﺚ ﻟﻸﺧﺘﻴﻦ ﺃﻭ ﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻓﻠﻸﺧﺘﻴﻦ‬
‫ﺃﻭ ﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺧﺎ ﺃﻭ ﺃﺧﺘﺎ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻭﺃﺧﺎ ﻷﺏ‪ ،‬ﻛﺎﻥ ﻟﻸﺥ‬
‫ﺃﻭ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﺥ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ‪ ،‬ﻛﺎﻥ ﻟﻺﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﺑﻴﻦ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ‬
‫ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ ﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺣﻘﻪ‪،‬‬
‫ﺇﻣﺎ ﺍﻟﻨﺼﻒ ﺇﻥ ﻛﺎﻥ ﺯﻭﺟﺎ ﺃﻭ ﺍﻟﺮﺑﻊ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ‪ .‬ﻭﺍﻟﺜﻠﺚ‬

‫)‪(٦٣٧‬‬
 ‫ﻟﻺﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻻ ﻳﻨﻘﺼﻮﻥ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ‬
‫ﻟﻺﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ‬
‫ﺍﻷﻧﺜﻴﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺧﺎ ﺃﻭ ﺃﺧﺘﺎ ﺃﻭ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻭﺃﺧﺘﺎ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻛﺎﻥ ﻟﻸﺥ ﺃﻭ ﺍﻷﺧﺖ ﺃﻭ ﺍﻷﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﻡ ﺳﻬﻤﻬﻢ ﺍﻟﻤﺴﻤﻰ‪ :‬ﺍﻟﺴﺪﺱ ﺃﻭ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻟﻸﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‬
‫ﺍﻟﻨﺼﻒ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺭﺩ ﻋﻠﻴﻬﺎ‪ .‬ﻷﻧﻪ ﻟﻮ ﻧﻘﺺ ﻣﻦ ﺍﻟﻨﺼﻒ‬
‫ﻛﺎﻥ ﺍﻟﻨﻘﺼﺎﻥ ﺩﺍﺧﻼ ﻋﻠﻴﻬﺎ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ‬
‫ﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺣﻘﻪ‪ :‬ﺍﻟﻨﺼﻒ ﺇﻥ ﻛﺎﻥ ﺯﻭﺟﺎ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺮﺑﻊ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ‪ ،‬ﻭﻟﻸﺥ ﺃﻭ ﺍﻷﺧﺖ ﺃﻭ ﺍﻷﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‬
‫ﻣﻦ ﺍﻷﻡ ﺍﻟﺴﺪﺱ ﺃﻭ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻟﻸﺧﺖ ﻟﻸﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﺧﺘﻴﻦ ﺃﻭ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻭﺃﺧﺘﻴﻦ‬
‫ﺃﻭ ﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻛﺎﻥ ﻟﻺﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪،‬‬
‫ﺍﻟﺜﻠﺚ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻭﻫﻮ ﺍﻟﺜﻠﺜﺎﻥ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﺃﻭ‬
‫ﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ ﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ‪،‬‬
‫ﻛﺎﻥ ﺣﻘﻪ‪ :‬ﺇﻣﺎ ﺍﻟﻨﺼﻒ ﺇﻥ ﻛﺎﻥ ﺯﻭﺟﺎ‪ ،‬ﺃﻭ ﺍﻟﺮﺑﻊ ﺇﻥ ﻛﺎﻧﺖ‬
‫ﺯﻭﺟﺔ‪ ،‬ﻭﺍﻟﺜﻠﺚ ﻟﻺﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻻ ﻳﻨﻘﺼﻮﻥ ﻋﻨﻪ‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﺧﺘﻴﻦ ﺃﻭ ﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻻ ﻳﺰﺍﺩﻭﻥ ﻋﻠﻰ ﻣﺎ‬
‫ﺑﻘﻲ ﺷﻴﺌﺎ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺛﻼﺛﺔ ﺇﺧﻮﺓ ﻣﺘﻔﺮﻗﻴﻦ‪ ،‬ﻛﺎﻥ ﻟﻸﺥ ﻣﻦ ﺍﻷﻡ ﺍﻟﺴﺪﺱ‬

‫)‪(٦٣٨‬‬
 ‫ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﺥ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺳﻘﻂ ﺍﻷﺥ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻭﺃﻡ‪ ،‬ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻛﺎﻥ ﻟﻺﺧﻮﺓ‬
‫ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻻ ﻳﻨﻘﺼﻮﻥ‬
‫ﻋﻨﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻺﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺳﻘﻂ‬
‫ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺛﻼﺙ ﺃﺧﻮﺍﺕ ﻣﺘﻔﺮﻗﺎﺕ‪ ،‬ﻛﺎﻥ ﻟﻸﺧﺖ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﻡ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺳﻘﻄﺖ‬
‫ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ‬
‫ﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺣﻘﻪ‪ :‬ﺍﻟﻨﺼﻒ ﺇﻥ ﻛﺎﻥ ﺯﻭﺟﺎ‪ ،‬ﻭﺍﻟﺮﺑﻊ‬
‫ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ‪ ،‬ﻭﺍﻟﺴﺪﺱ ﻟﻸﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ‬
‫ﻟﻸﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ ،‬ﻭﺳﻘﻄﺖ ﺍﻷﺧﺖ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﺏ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻊ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺃﻭ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﺃﺣﺪ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‪،‬‬
‫ﻣﻦ ﺍﻟﻌﻢ ﻭﺍﻟﻌﻤﺔ ﻭﺃﻭﻻﺩﻫﻤﺎ‪ ،‬ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ ﻭﺃﻭﻻﺩﻫﻤﺎ‪ .‬ﻭﻳﺮﺙ‬
‫ﻣﻌﻬﻢ ﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ ﻓﻲ ﺑﺎﺏ ﻣﻔﺮﺩ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻌﻬﻢ ﺃﻳﻀﺎ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺃﺳﺒﺎﺑﻬﻢ ﺃﺣﺪ ﻣﻦ ﺃﻭﻻﺩ‬
‫ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﻭﻻﺩ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬

‫)‪(٦٣٩‬‬
 ‫ﻭﺳﻬﻢ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺛﺎﺑﺖ ﻣﻌﻬﻢ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ ،‬ﻻ ﻳﻨﻘﺼﺎﻥ‬
‫ﻋﻤﺎ ﺳﻤﻲ ﻟﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﺰﺍﺩﺍﻥ ﻋﻠﻴﻪ‪ :‬ﺍﻟﻨﺼﻒ ﺇﻥ ﻛﺎﻥ ﺯﻭﺟﺎ‪،‬‬
‫ﻭﺍﻟﺮﺑﻊ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ‪ ،‬ﻟﻴﺲ ﻟﻬﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ‬
‫ﻳﺒﻴﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺍﻷﺯﻭﺍﺝ‬
‫ﺍﻟﺰﻭﺝ ﻟﻪ ﺍﻟﻨﺼﻒ ﻣﻊ ﻋﺪﻡ ﺍﻟﻮﻟﺪ ﻣﻊ ﺟﻤﻴﻊ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‬
‫ﻗﺮﻳﺒﺎ ﻛﺎﻥ ﺃﻭ ﺑﻌﻴﺪﺍ‪ ،‬ﻻ ﻳﺰﺍﺩ ﻋﻠﻴﻪ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻪ‪ ،‬ﻭﻟﻪ ﺍﻟﺮﺑﻊ‬
‫ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻮﻟﺪ ﻭﺍﺣﺪﺍ ﻛﺎﻥ ﺃﻭ ﺍﺛﻨﻴﻦ‪ ،‬ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪،‬‬
‫ﻻ ﻳﺰﺍﺩ ﻋﻠﻰ ﺍﻟﺮﺑﻊ ﺷﻴﺌﺎ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻪ‪.‬‬
‫ﻭﺍﻟﺰﻭﺟﺔ ﻟﻬﺎ ﺍﻟﺮﺑﻊ ﻣﻊ ﻋﺪﻡ ﺍﻟﻮﻟﺪ ﻣﻊ ﺟﻤﻴﻊ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‪،‬‬
‫ﻭﻟﻬﺎ ﺍﻟﺜﻤﻦ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻮﻟﺪ ﻻ ﻳﺰﺍﺩ ﻋﻠﻴﻪ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻪ‪ .‬ﻓﺈﻥ‬
‫ﺧﻠﻒ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻴﻦ ﺃﻭ ﺛﻼﺛﺎ ﺃﻭ ﺃﺭﺑﻌﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﻦ ﺍﻟﺜﻤﻦ ﺃﻭ‬
‫ﺍﻟﺮﺑﻊ ﺑﻴﻨﻬﻦ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻻ ﻳﺰﺩﻥ ﻋﻠﻴﻪ ﺷﻴﺌﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﺮﺟﻞ‬
‫ﺃﺭﺑﻊ ﻧﺴﻮﺓ‪ ،‬ﻓﻄﻠﻖ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ‪ ،‬ﺛﻢ ﺗﺰﻭﺝ ﺑﺄﺧﺮﻯ‪ ،‬ﺛﻢ‬
‫ﻣﺎﺕ‪ ،‬ﻭﻟﻢ ﺗﺘﻤﻴﺰ ﺍﻟﻤﻄﻠﻘﺔ ﻣﻦ ﻏﻴﺮﻫﻦ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻌﻞ ﺭﺑﻊ ﺍﻟﺜﻤﻦ‬
‫ﻟﻠﺘﻲ ﺗﺰﻭﺟﻬﺎ ﺃﺧﻴﺮﺍ ﻭﺍﻟﺜﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺍﻟﺜﻤﻦ ﺑﻴﻦ ﺍﻷﺭﺑﻊ ﻧﺴﻮﺓ‬
‫ﺍﻟﻼﺗﻲ ﻃﻠﻖ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ‪ ،‬ﻭﻟﻢ ﺗﺘﻤﻴﺰ ﻣﻨﻬﻦ‪.‬‬
‫ﻭﻣﻦ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﺛﻢ ﻣﺎﺕ‪ ،‬ﻓﺈﻧﻬﺎ‬
‫ﺗﺮﺛﻪ ﻣﺎ ﺩﺍﻣﺖ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻳﺮﺛﻬﺎ ﻫﻮ ﺃﻳﻀﺎ ﺇﻥ ﻣﺎﺗﺖ ﻓﻲ ﺍﻟﻌﺪﺓ‪.‬‬

‫)‪(٦٤٠‬‬
 ‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺘﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ‪ ،‬ﻓﻼ ﺗﻮﺍﺭﺙ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﻭﻃﻠﻘﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﺍﻧﻘﻄﻌﺖ ﺍﻟﻌﺼﻤﺔ‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﺗﻮﺍﺭﺙ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻟﻢ ﺗﺒﻠﻎ‬
‫ﺍﻟﻤﺤﻴﺾ ﻭﻣﺜﻠﻬﺎ ﻻ ﺗﺤﻴﺾ‪ ،‬ﻭﺍﻵﻳﺴﺔ ﻣﻦ ﺍﻟﻤﺤﻴﺾ ﻓﻲ ﺳﻦ ﻣﻦ ﻻ‬
‫ﺗﺤﻴﺾ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﻋﻦ ﺍﻣﺮﺃﺗﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ ﻗﺒﻞ ﺍﻟﻄﻼﻕ‪،‬‬
‫ﻭﺭﺛﺘﻪ ﻛﻤﺎ ﺗﺮﺛﻪ ﺍﻟﻤﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ ﻛﺎﻣﻠﺔ ﻋﻠﻰ‬
‫ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺍﻟﺼﺒﻴﺎﻥ ﺇﺫﺍ ﺯﻭﺟﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﺗﻮﻟﻰ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﻤﺎ‬
‫ﺃﺑﻮﺍﻫﻤﺎ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺙ ﺻﺎﺣﺒﻪ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻌﺎﻗﺪ ﻋﻠﻴﻬﻤﺎ ﻏﻴﺮ ﺍﻷﺑﻮﻳﻦ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ‪ ،‬ﻓﻼ ﺗﻮﺍﺭﺙ‬
‫ﺑﻴﻨﻬﻤﺎ ﺣﺘﻰ ﻳﺒﻠﻐﺎ ﻭﻳﺮﺿﻴﺎ ﺑﺎﻟﻌﻘﺪ‪.‬‬
‫ﻓﺈﻥ ﻣﺎﺗﺖ ﺍﻟﺼﺒﻴﺔ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺼﺒﻲ ﻗﺪ ﺑﻠﻎ‪،‬‬
‫ﻭﺭﺿﻲ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻟﻢ ﻳﺮﺛﻬﺎ‪ ،‬ﻷﻥ ﻟﻬﺎ ﺍﻟﺨﻴﺎﺭ ﺇﺫﺍ ﺑﻠﻐﺖ‪ .‬ﻭﺇﻥ ﺑﻠﻐﺖ‬
‫ﺍﻟﺼﺒﻴﺔ ﻭﺭﺿﻴﺖ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻭﻟﻢ ﻳﺒﻠﻎ ﺍﻟﺼﺒﻲ ﻭﻣﺎﺕ ﺍﻟﺼﺒﻲ‪،‬‬
‫ﻓﺈﻧﻬﺎ ﻻ ﺗﺮﺛﻪ‪ ،‬ﻷﻥ ﻟﻪ ﺍﻟﺨﻴﺎﺭ ﺇﺫﺍ ﺑﻠﻎ‪ .‬ﻓﺈﻥ ﺑﻠﻎ ﺍﻟﺼﺒﻲ‪ ،‬ﻭﺭﺿﻲ‬
‫ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻭﻟﻢ ﺗﺒﻠﻎ ﺍﻟﺼﺒﻴﺔ ﻭﻣﺎﺕ ﺍﻟﺼﺒﻲ‪ ،‬ﻋﺰﻝ ﻣﻴﺮﺍﺙ ﺍﻟﺼﺒﻴﺔ‬
‫ﻣﻨﻪ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ‪ .‬ﻓﺈﺫﺍ ﺭﺿﻴﺖ ﻋﻨﺪ ﺍﻟﺒﻠﻮﻍ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﺣﻠﻔﺖ ﺑﺎﻟﻠﻪ‬
‫ﺗﻌﺎﻟﻰ‪ :‬ﺃﻧﻪ ﻣﺎ ﺩﻋﺎﻫﺎ ﺇﻟﻰ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻌﻘﺪ ﺍﻟﻄﻤﻊ ﻓﻲ ﺍﻟﻤﺎﻝ‪ .‬ﻓﺈﺫﺍ ﺣﻠﻔﺖ‬
‫ﺳﻠﻢ ﺇﻟﻴﻬﺎ ﺣﻘﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﺼﺒﻲ ﺳﻮﺍﺀ‪.‬‬

‫)‪(٦٤١‬‬
 ‫ﻭﺍﻟﻤﺮﺃﺓ ﻻ ﺗﺮﺙ ﻣﻦ ﺯﻭﺟﻬﺎ ﻣﻦ ﺍﻷﺭﺿﻴﻦ ﻭﺍﻟﻘﺮﻯ ﻭﺍﻟﺮﺑﺎﻉ ﻣﻦ‬
‫ﺍﻟﺪﻭﺭ ﻭﺍﻟﻤﻨﺎﺯﻝ‪ ،‬ﺑﻞ ﻳﻘﻮﻡ ﺍﻟﻄﻮﺏ ﻭﺍﻟﺨﺸﺐ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻵﻻﺕ‪ ،‬ﻭﺗﻌﻄﻰ ﺣﺼﺘﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺗﻌﻄﻰ ﻣﻦ ﻧﻔﺲ ﺍﻷﺭﺽ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻣﺨﺼﻮﺹ ﺑﺎﻟﺪﻭﺭ ﻭﺍﻟﻤﻨﺎﺯﻝ‬
‫ﺩﻭﻥ ﺍﻷﺭﺿﻴﻦ ﻭﺍﻟﺒﺴﺎﺗﻴﻦ‪ .‬ﻭﺍﻷﻭﻝ ﺃﻛﺜﺮ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ ،‬ﻭﺃﻇﻬﺮ‬
‫ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺤﻜﻢ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻠﻤﺮﺃﺓ ﻭﻟﺪ ﻣﻦ ﺍﻟﻤﻴﺖ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻬﺎ ﻣﻨﻪ ﻭﻟﺪ‪ ،‬ﺃﻋﻄﻴﺖ ﺣﻘﻬﺎ ﻣﻦ‬
‫ﺟﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﻀﻴﺎﻉ ﻭﺍﻟﻌﻘﺎﺭ ﻭﺍﻟﺪﻭﺭ ﻭﺍﻟﻤﺴﺎﻛﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻔﺖ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﺎ‪ ،‬ﻭﻟﻢ ﺗﺨﻠﻒ ﻏﻴﺮﻩ ﻣﻦ ﺫﻱ ﺭﺣﻢ‬
‫ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ‬
‫ﺭﺩ ﻋﻠﻴﻪ ﺑﺎﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺃﺋﻤﺔ ﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺴﻼﻡ‪ .‬ﻭﺇﺫﺍ ﺧﻠﻒ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺔ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﺎ ﻣﻦ ﺫﻱ‬
‫ﺭﺣﻢ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﺮﺑﻊ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ‬
‫ﻟﻺﻣﺎﻡ‪ .‬ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﺃﻥ ﺍﻟﺒﺎﻗﻲ ﻳﺮﺩ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺨﺒﺮﻳﻦ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺤﻜﻢ‬
‫ﻣﺨﺼﻮﺹ ﺑﺤﺎﻝ ﻏﻴﺒﺔ ﺍﻹﻣﺎﻡ ﻭﻗﺼﻮﺭ ﻳﺪﻩ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻇﺎﻫﺮﺍ‪،‬‬
‫ﻓﻠﻴﺲ ﻟﻠﻤﺮﺃﺓ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻭﻫﺬﺍ‬
‫ﻭﺟﻪ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﺼﻮﺍﺏ‪.‬‬

‫)‪(٦٤٢‬‬
 ‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺃﻭﻻﺩ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‬
‫ﺃﻭﻻﺩ ﺍﻹﺧﻮﺓ ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ ﺁﺑﺎﺋﻬﻢ ﺫﻛﻮﺭﺍ ﻛﺎﻧﻮﺍ ﺃﻭ ﺇﻧﺎﺛﺎ‪،‬‬
‫ﻭﺍﺣﺪﺍ ﻛﺎﻥ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻪ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺇﺧﻮﺓ ﻭﻻ ﺃﺧﻮﺍﺕ‪.‬‬
‫ﻭﺃﻭﻻﺩ ﺍﻷﺧﻮﺍﺕ ﺃﻳﻀﺎ ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ ﺍﻷﺧﻮﺍﺕ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬
‫ﻫﻨﺎﻙ ﺃﺧﻮﺍﺕ ﻭﻻ ﺇﺧﻮﺓ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺃﻭﻻﺩ ﺃﺥ ﻷﺏ ﻭﺃﻡ‬
‫ﺃﻭ ﻷﺏ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﺑﻴﻨﻬﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ‬
‫ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺃﻭﻻﺩ ﺃﺥ ﻷﺏ ﻭﺃﻡ ﻭﺃﻭﻻﺩ ﺃﺥ‬
‫ﻷﺏ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻷﻭﻻﺩ ﺍﻷﺥ ﻟﻸﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺳﻘﻂ ﺃﻭﻻﺩ ﺍﻷﺥ‬
‫ﻣﻦ ﺍﻷﺏ‪ .‬ﻭﺇﻥ ﺧﻠﻒ ﺃﻭﻻﺩ ﺃﺧﺖ ﻷﺏ ﻭﺃﻡ ﻭﺃﻭﻻﺩ ﺃﺥ ﻭﺃﺧﺖ‬
‫ﻷﺏ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﻳﺴﻘﻂ‬
‫ﺃﻭﻻﺩ ﺍﻷﺥ ﻭﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺃﻭﻻﺩ ﺃﺥ ﺃﻭ‬
‫ﺃﺧﺖ ﻷﺏ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﺑﻴﻨﻬﻢ ﻟﻠﺬﻛﺮ‬
‫ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻓﺈﻥ ﺧﻠﻒ ﺃﻭﻻﺩ ﺃﺥ ﺃﻭ ﺃﺧﺖ ﻷﻡ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺨﻠﻒ ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻬﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ ﺳﻮﺍﺀ‪ .‬ﻓﺈﻥ‬
‫ﺧﻠﻒ ﻣﻌﻬﻢ ﺃﻭﻻﺩ ﺃﺥ ﻷﺏ ﺃﻭ ﻷﺏ ﻭﺃﻡ ﺃﻭ ﺃﻭﻻﺩ ﺃﺧﺖ ﻷﺏ‬
‫ﺃﻭ ﺃﻭﻻﺩ ﺃﺧﺖ ﻷﺏ ﻭﺃﻡ‪ ،‬ﻛﺎﻥ ﻷﻭﻻﺩ ﺍﻷﺥ ﺃﻭ ﺍﻷﺧﺖ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺴﺪﺱ‪ ،‬ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ ﺳﻮﺍﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ‬
‫ﻷﻭﻻﺩ ﺍﻷﺥ ﻟﻸﺏ ﺃﻭ ﻟﻸﺏ ﻭﺍﻷﻡ ﺃﻭ ﺃﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪.‬‬

‫)‪(٦٤٣‬‬
 ‫ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﻫﺬﻩ ﺍﻟﻔﺮﻳﻀﺔ ﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺣﻘﻪ‪:‬‬
‫ﺍﻟﻨﺼﻒ ﺇﻥ ﻛﺎﻥ ﺯﻭﺟﺎ‪ ،‬ﻭﺍﻟﺮﺑﻊ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ‪ ،‬ﻭﻷﻭﻻﺩ ﺍﻷﺥ‬
‫ﺃﻭ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻷﻭﻻﺩ ﺍﻷﺥ ﺃﻭ ﺍﻷﺧﺖ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﺏ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﻭﻻﺩ ﺃﺥ ﺃﻭ ﺃﻭﻻﺩ ﺃﺧﺖ ﻣﻦ ﺃﻡ ﻭﺃﻭﻻﺩ ﺃﺥ ﺃﻭ‬
‫ﺃﺧﺖ ﻣﻦ ﺃﺏ ﻭﺃﻭﻻﺩ ﺃﺥ ﺃﻭ ﺃﺧﺖ ﻣﻦ ﺃﺏ ﻭﺃﻡ‪ ،‬ﻛﺎﻥ ﻷﻭﻻﺩ‬
‫ﺍﻷﺥ ﺃﻭ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺴﺪﺱ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ‬
‫ﻷﻭﻻﺩ ﺍﻷﺥ ﺃﻭ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺳﻘﻂ ﺃﻭﻻﺩ‬
‫ﺍﻷﺥ ﺃﻭ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﻭﻻﺩ ﺃﺥ ﻷﺏ ﻭﺃﻡ ﻭﺃﻭﻻﺩ ﺃﺧﺖ ﻟﻬﻤﺎ ﺃﻳﻀﺎ‪،‬‬
‫ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﻷﻭﻻﺩ ﺍﻷﺥ ﻣﻦ ﺍﻷﺏ ﻭﺍﻷﻡ ﺍﻟﺜﻠﺜﺎﻥ‪،‬‬
‫ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻭﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﺏ ﻭﺍﻷﻡ‬
‫ﺍﻟﺜﻠﺚ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻟﻠﺬﻛﺮ ﺃﻳﻀﺎ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ‬
‫ﻛﺎﻧﻮﺍ ﺃﻭﻻﺩ ﺃﺥ ﻷﺏ ﻭﺃﻭﻻﺩ ﺃﺧﺖ ﻣﻦ ﺃﺏ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ‬
‫ﻣﻌﻬﻢ ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﻣﺜﻞ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﻭﻻﺩ ﺃﺥ ﻷﺏ ﻭﺃﻡ ﻭﺃﻭﻻﺩ ﺃﺧﺖ ﻟﻬﻤﺎ‪ ،‬ﻭﺃﻭﻻﺩ‬
‫ﺃﺥ ﻷﻡ ﻭﺃﻭﻻﺩ ﺃﺧﺖ ﻟﻬﺎ‪ ،‬ﻛﺎﻥ ﻷﻭﻻﺩ ﺍﻷﺥ ﻭﺃﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻷﻭﻻﺩ ﺍﻷﺥ ﻣﻦ ﺫﻟﻚ ﺍﻟﺴﺪﺱ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‬
‫ﻭﺍﻟﺴﺪﺱ ﺍﻟﺒﺎﻗﻲ ﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻠﻬﺎ‪ ،‬ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ‬
‫ﺳﻮﺍﺀ‪ .‬ﻭﻳﺒﻘﻰ ﺍﻟﺜﻠﺜﺎﻥ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﻴﻜﻮﻥ ﻷﻭﻻﺩ ﺍﻷﺥ ﻣﻦ‬

‫)‪(٦٤٤‬‬
 ‫ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ ﺍﻟﺜﻠﺜﺎﻥ‪ .‬ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻭﺍﻟﺜﻠﺚ‬
‫ﺍﻟﺒﺎﻗﻲ ﻭﻫﻮ ﺛﻠﺚ ﺍﻟﺜﻠﺜﻴﻦ ﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪،‬‬
‫ﻟﻠﺬﻛﺮ ﺃﻳﻀﺎ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻓﺘﻨﻜﺴﺮ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺘﻀﺮﺏ ﻋﻠﻴﻬﻢ‬
‫ﺳﻬﺎﻣﻬﻢ‪ ،‬ﻭﻫﻲ ﺛﻼﺛﺔ ﻓﻲ ﺃﺻﻞ ﺍﻟﺘﺮﻛﺔ‪ ،‬ﻭﻫﻲ ﺳﺘﺔ‪ ،‬ﻓﺘﺼﻴﺮ‬
‫ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻦ ﺫﻟﻚ ﻷﻭﻻﺩ ﺍﻷﺥ ﻣﻦ ﺍﻷﻡ ﺍﻟﺴﺪﺱ‬
‫ﺛﻼﺛﺔ‪ ،‬ﻭﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻠﻬﺎ ﺳﺪﺱ ﺁﺧﺮ ﺛﻼﺛﺔ ﻓﺘﺼﻴﺮ؟‬
‫ﺳﺘﺔ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﺛﻨﻲ ﻋﺸﺮ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺜﻠﺜﺎﻥ ﻣﻨﻬﺎ ﻷﻭﻻﺩ ﺍﻷﺥ‬
‫ﻟﻸﺏ ﻭﺍﻷﻡ ﺛﻤﺎﻧﻴﺔ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﺍﻟﺜﻠﺚ ﻣﻨﻬﺎ ﻭﻫﻲ‬
‫ﺍﻷﺭﺑﻌﺔ ﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ ﺯﻭﺝ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﻨﺼﻒ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺍﺛﻨﻲ ﻋﺸﺮ‪ :‬ﻓﻴﻜﻮﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ ﺳﺘﺔ‪،‬‬
‫ﻭﻷﻭﻻﺩ ﺍﻷﺥ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺴﺪﺱ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﻷﻭﻻﺩ ﺍﻷﺧﺖ‬
‫ﻣﻦ ﻗﺒﻠﻬﺎ ﺳﺪﺱ ﺁﺧﺮ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﺛﻨﺎﻥ ﻭﻫﻮ ﺍﻟﺴﺪﺱ‪،‬‬
‫ﻓﻴﻨﻜﺴﺮ ﻋﻠﻰ ﺃﻭﻻﺩ ﺍﻷﺥ ﻭﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪،‬‬
‫ﻓﺘﻀﺮﺏ ﺳﻬﺎﻣﻬﻢ ﻭﻫﻲ ﺛﻼﺛﺔ ﻓﻲ ﺃﺻﻞ ﺍﻟﺘﺮﻛﺔ‪ ،‬ﻭﻫﻲ ﺍﺛﻨﻲ ﻋﺸﺮ‬
‫ﻓﺘﺼﻴﺮ ﺳﺘﺔ ﻭﺛﻼﺛﻴﻦ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻨﻬﺎ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‬
‫ﺳﻬﻤﺎ‪ ،‬ﻭﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﺍﻷﻡ ﺍﻟﺴﺪﺱ ﺳﺘﺔ‪ .‬ﻭﻛﺬﻟﻚ ﻷﻭﻻﺩ‬
‫ﺍﻷﺥ ﻣﻦ ﻗﺒﻠﻬﺎ ﺳﺪﺱ ﺁﺧﺮ ﺳﺘﺔ‪ ،‬ﻓﺘﺼﻴﺮ ﺛﻠﺜﻴﻦ‪ ،‬ﻭﺗﺒﻘﻰ ﺳﺘﺔ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﺍﻟﺜﻠﺜﺎﻥ‪ ،‬ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﺃﺭﺑﻌﺔ ﻷﻭﻻﺩ ﺍﻷﺥ ﻣﻦ ﺍﻷﺏ ﻭﺍﻷﻡ‪،‬‬
‫ﻭﺍﻟﺜﻠﺚ ﻭﻫﻮ ﺍﺛﻨﺎﻥ ﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﻗﺪ‬

‫)‪(٦٤٥‬‬
 ‫ﺍﺳﺘﻮﻓﻴﺖ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺍﻟﺮﺑﻊ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﻳﻘﺴﻢ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺍﺛﻨﻲ ﻋﺸﺮ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ ﺛﻼﺛﺔ‪ ،‬ﻭﻷﻭﻻﺩ ﺍﻷﺥ ﻣﻦ ﺍﻷﻡ ﺍﻟﺴﺪﺱ‬
‫ﺍﺛﻨﺎﻥ‪ ،‬ﻭﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻠﻬﺎ ﺳﺪﺱ ﺁﺧﺮ‪ ،‬ﻓﺘﺼﻴﺮ ﺳﺒﻌﺔ‪،‬‬
‫ﻭﺗﺒﻘﻰ ﺧﻤﺴﺔ‪ ،‬ﻭﺗﻨﻜﺴﺮ ﻋﻠﻰ ﺃﻭﻻﺩ ﺍﻷﺥ ﻭﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‬
‫ﻭﺍﻷﻡ‪ .‬ﻓﺘﻀﺮﺏ ﺳﻬﺎﻣﻬﻢ‪ ،‬ﻭﻫﻲ ﺛﻼﺛﺔ ﻓﻲ ﺃﺻﻞ ﺍﻟﺘﺮﻛﺔ ﻭﻫﻲ‬
‫ﺍﺛﻨﻲ ﻋﺸﺮ‪ ،‬ﻓﺘﺼﻴﺮ ﺳﺘﺔ ﻭﺛﻼﺛﻴﻦ‪ .‬ﻓﻴﻜﻮﻥ ﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ ﺗﺴﻌﺔ‪،‬‬
‫ﻭﻷﻭﻻﺩ ﺍﻷﺥ ﻣﻦ ﺍﻷﻡ ﺍﻟﺴﺪﺱ ﺳﺘﺔ‪ ،‬ﻭﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻠﻬﺎ‬
‫ﻣﺜﻞ ﺫﻟﻚ ﺳﺘﺔ‪ ،‬ﻓﻴﺼﻴﺮ ﺍﻟﺠﻤﻴﻊ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺳﻬﻤﺎ‪ ،‬ﻭﺗﺒﻘﻰ‬
‫ﺧﻤﺴﺔ ﻋﺸﺮ ﺳﻬﻤﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻷﻭﻻﺩ ﺍﻷﺥ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‬
‫ﺍﻟﺜﻠﺜﺎﻥ ﻋﺸﺮﺓ‪ ،‬ﻭﻷﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻠﻬﻤﺎ ﺍﻟﺜﻠﺚ ﻣﻦ ﺫﻟﻚ ﺧﻤﺴﺔ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻮﻓﻴﺖ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻨﻬﺎﺝ ﻳﺠﺮﻱ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺃﺭﺑﺎﺏ‬
‫ﺍﻟﻔﺮﺍﺋﺾ ﻣﻦ ﺃﻭﻻﺩ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‪ .‬ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﻨﺤﺼﺮ‪،‬‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺮﻑ ﺍﻷﺻﻞ ﻓﻴﻪ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻊ ﺃﻭﻻﺩ ﺍﻷﺥ ﻭﺃﻭﻻﺩ ﺍﻷﺧﺖ ﻣﻦ ﺃﺏ ﻛﺎﻧﻮﺍ ﺃﻭ‬
‫ﻣﻦ ﺃﺏ ﻭﺃﻡ ﺧﺎﺻﺔ‪ ،‬ﺃﺣﺪ ﻣﻦ ﺃﻭﻻﺩ ﻭﻟﺪ ﺍﻷﺥ ﻭﻻ ﺃﻭﻻﺩ ﻭﻟﺪ‬
‫ﺍﻷﺧﺖ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺮﺙ ﻣﻊ ﺍﻷﺥ ﺃﻭ‬
‫ﺍﻷﺧﺖ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺃﺳﺒﺎﺑﻬﺎ ﺃﺣﺪ ﻣﻦ ﺃﻭﻻﺩﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﻗﻮﻳﺖ‬

‫)‪(٦٤٦‬‬
 ‫ﺃﺳﺒﺎﺑﻬﻤﺎ‪ ،‬ﻷﻧﻬﻢ ﺃﻗﺮﺏ ﺑﺒﻄﻦ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺃﻗﺮﺏ ﻓﻬﻮ ﺃﻭﻟﻰ‬
‫ﺑﺎﻟﻤﻴﺮﺍﺙ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻊ ﺃﻭﻻﺩ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻛﺎﻧﻮﺍ‬
‫ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﻡ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻭﺃﻡ‪ ،‬ﺃﺣﺪ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‪،‬‬
‫ﺇﻻ ﺍﻟﺠﺪ ﺃﻭ ﺍﻟﺠﺪﺓ ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪ .‬ﻭﻻ ﻳﺮﺙ ﻣﻌﻬﻢ ﻋﻢ‬
‫ﻭﻻ ﻋﻤﺔ ﻭﻻ ﺧﺎﻝ ﻭﻻ ﺧﺎﻟﺔ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﻭﻻﺩﻫﻢ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺳﻬﻢ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺛﺎﺑﺖ ﻣﻌﻬﻢ‪ :‬ﺍﻟﻨﺼﻒ ﺇﻥ ﻛﺎﻥ ﺯﻭﺟﺎ‪،‬‬
‫ﻭﺍﻟﺮﺑﻊ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ‪ ،‬ﻭﻻ ﻳﻨﻘﺼﺎﻥ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻻ ﻳﺰﺍﺩﺍﻥ ﻋﻠﻴﻪ‬
‫ﻣﺎ ﺑﻴﻨﺎﻩ ﻭﺍﻟﺒﺎﻗﻲ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺍﻷﺟﺪﺍﺩ ﻭﺍﻟﺠﺪﺍﺕ‬
‫ﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺟﺪﺓ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ ﺃﻭ ﺟﺪﺗﻪ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ‬
‫ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻪ‪ .‬ﺧﻠﻔﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻢ‪ ،‬ﻟﻠﺬﻛﺮ ﻣﺜﻞ‬
‫ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻭﺇﻥ ﺧﻠﻒ ﺟﺪﺍ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ ﺃﻭ ﺟﺪﺗﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺨﻠﻒ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﻟﻪ‪ .‬ﻓﺈﻥ ﺧﻠﻔﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻤﺎ‬
‫ﻧﺼﻔﻴﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺟﺪﻩ ﻭﺟﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ‪ ،‬ﻭﺟﺪﻩ ﻭﺟﺪﺗﻪ‬
‫ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪ ،‬ﻛﺎﻥ ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﺍﻟﺜﻠﺜﺎﻥ‪ ،‬ﻧﺼﻴﺐ‬
‫ﺍﻷﺏ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻭﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‬
‫ﺍﻟﺜﻠﺚ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ ﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ‪،‬‬

‫)‪(٦٤٧‬‬
‫ﻭﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ ﻧﺼﻴﺐ ﺍﻷﻡ‪،‬‬
‫ﻭﻣﺎ ﻳﺒﻘﻰ ﻓﻬﻮ ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ .‬ﻷﻥ ﺍﻷﺏ ﻭﺍﻷﻡ ﻟﻮ‬
‫ﻛﺎﻧﺎ ﺣﻴﻴﻦ‪ ،‬ﻟﻜﺎﻥ ﻟﻸﻡ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻓﻠﻸﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺟﺪﺍ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ ﺃﻭ ﺟﺪﺗﻪ ﻣﻨﻪ‪ ،‬ﻭﺟﺪﻩ ﻣﻦ ﻗﺒﻞ‬
‫ﺃﻣﻪ ﺃﻭ ﺟﺪﺗﻪ ﻣﻨﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻠﺠﺪ ﺃﻭ ﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ‬
‫ﻧﺼﻴﺐ ﺍﻷﻡ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻠﺠﺪ ﺃﻭ ﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻧﺼﻴﺐ‬
‫ﺍﻷﺏ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺟﺪﻩ ﻭﺟﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ‪ ،‬ﻭﺟﺪﻩ ﺃﻭ ﺟﺪﺗﻪ‬
‫ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪ ،‬ﻛﺎﻥ ﻟﻠﺠﺪ ﺃﻭ ﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ ﻧﺼﻴﺐ‬
‫ﺍﻷﻡ ﻭﺍﻟﺜﻠﺜﺎﻥ ﺑﻴﻦ ﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻟﻠﺬﻛﺮ ﻣﺜﻞ‬
‫ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺟﺪﻩ ﺃﻭ ﺟﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ‪ ،‬ﻭﺟﺪﻩ‬
‫ﻭﺟﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪ ،‬ﻛﺎﻥ ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ‬
‫ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﺜﻠﺜﺎﻥ ﻟﻠﺠﺪ ﺃﻭ ﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻋﻠﻰ ﻣﺎ‬
‫ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻊ ﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻛﺎﻧﺎ ﺃﻭ ﻣﻦ ﻗﺒﻞ‬
‫ﺃﻡ‪ ،‬ﺃﺣﺪ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‪ ،‬ﻏﻴﺮ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻭﺃﻭﻻﺩﻫﻢ‬
‫ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ‪ .‬ﻭﻻ ﻳﺮﺙ ﻣﻌﻬﻢ ﻋﻢ ﻭﻻ ﻋﻤﺔ ﻭﻻ ﺧﺎﻝ ﻭﻻ ﺧﺎﻟﺔ‪،‬‬
‫ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﻭﻻﺩﻫﻢ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﻳﺮﺙ ﻣﻊ ﺍﻟﺠﺪ ﺍﻷﺩﻧﻰ ﻭﻻ ﻣﻊ ﺍﻟﺠﺪﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﺏ ﻛﺎﻧﺎ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﻡ‪ ،‬ﺍﻟﺠﺪ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﻻ ﺍﻟﺠﺪﺓ ﺍﻟﻌﻠﻴﺎ‪،‬‬

‫)‪(٦٤٨‬‬
 ‫ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻛﺎﻧﺎ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﻡ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺮﺙ ﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻊ‬
‫ﺍﻷﺑﻮﻳﻦ‪.‬‬
‫ﻭﺟﺪ ﺃﺑﻲ ﺍﻟﻤﻴﺖ ﻭﺟﺪﺗﻪ‪ ،‬ﻭﺟﺪ ﺃﻡ ﺍﻟﻤﻴﺖ ﻭﺟﺪﺗﻬﺎ‪ ،‬ﻭﻳﺘﻘﺎﺳﻤﻮﻥ‬
‫ﺍﻟﻤﺎﻝ‪ ،‬ﻛﻤﺎ ﻳﺘﻘﺎﺳﻢ ﺟﺪ ﺍﻟﻤﻴﺖ ﻭﺟﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ ﻭﺟﺪﻩ‬
‫ﻭﺟﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺟﺪ ﺍﻟﻤﻴﺖ ﻭﻻ ﺟﺪﺗﻪ ﻻ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﻻ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﺟﺪ ﺃﺑﻲ ﺍﻟﻤﻴﺖ ﻭﺟﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ‪ ،‬ﻭﺟﺪ ﺃﺑﻴﻪ‬
‫ﻭﺟﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪ ،‬ﻭﺟﺪ ﺃﻡ ﺍﻟﻤﻴﺖ ﻭﺟﺪﺗﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻬﺎ‪،‬‬
‫ﻭﺟﺪﻫﺎ ﻭﺟﺪﺗﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﻣﻬﺎ‪ ،‬ﻛﺎﻥ ﻷﺟﺪﺍﺩ ﺍﻷﺏ ﺍﻟﺜﻠﺜﺎﻥ‪.‬‬
‫ﻣﻨﻬﺎ ﺛﻠﺜﺎ ﺍﻟﺜﻠﺜﻴﻦ ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ‪ ،‬ﺑﻴﻨﻬﻢ ﻟﻠﺬﻛﺮ‬
‫ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻭﺍﻟﺜﻠﺚ ﺍﻟﺒﺎﻗﻲ ﻭﻫﻮ ﺛﻠﺚ ﺍﻟﺜﻠﺜﻴﻦ ﻟﻠﺠﺪ‬
‫ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪ ،‬ﺑﻴﻨﻬﻤﺎ ﺃﻳﻀﺎ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪،‬‬
‫ﻭﺍﻟﺜﻠﺚ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ ﻟﻠﺠﺪﻳﻦ ﻭﺍﻟﺠﺪﺗﻴﻦ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪،‬‬
‫ﺍﻟﻨﺼﻒ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺪﺱ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ‬
‫ﻗﺒﻞ ﺃﺏ ﺃﻡ ﺍﻟﻤﻴﺖ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﺑﻴﻦ ﺍﻟﺠﺪ‬
‫ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺃﻣﻬﺎ ﺑﻴﻨﻬﻤﺎ ﺃﻳﻀﺎ ﺑﺎﻟﺴﻮﻳﺔ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ‬
‫ﻣﻦ ﻣﺎﺋﺔ ﻭﺛﻤﺎﻧﻴﺔ‪ :‬ﻣﻨﻬﺎ ﺍﻟﺜﻠﺚ ﻟﻠﺠﺪﻳﻦ ﻭﺍﻟﺠﺪﺗﻴﻦ ﻣﻦ ﻗﺒﻞ ﺃﻡ‬
‫ﺍﻟﻤﻴﺖ‪ ،‬ﻭﻫﻮ ﺳﺘﺔ ﻭﺛﻼﺛﻮﻥ ﺳﻬﻤﺎ‪ :‬ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﺃﺑﻴﻬﺎ ﺍﻟﻨﺼﻒ‬
‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‪ ،‬ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺗﺴﻌﺔ‪ .‬ﻭﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ‬
‫ﻣﻦ ﻗﺒﻞ ﺃﻣﻬﺎ ﺍﻟﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﻫﻲ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‪ ،‬ﻟﻜﻞ ﻭﺍﺣﺪ‬

‫)‪(٦٤٩‬‬
 ‫ﻣﻨﻬﻤﺎ ﺗﺴﻌﺔ‪ .‬ﻭﺑﻘﻲ ﺍﻟﺜﻠﺜﺎﻥ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻫﻮ ﺍﺛﻨﺎﻥ ﻭﺳﺒﻌﻮﻥ‬
‫ﺳﻬﻤﺎ‪ :‬ﻟﻠﺠﺪﻳﻦ ﻭﺍﻟﺠﺪﺗﻴﻦ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﺍﻟﻤﻴﺖ ﻣﻨﻬﺎ ﺍﻟﺜﻠﺜﺎﻥ ﻭﻫﻮ‬
‫ﺛﻤﺎﻧﻴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﺳﻬﻤﺎ‪ ،‬ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ‪ :‬ﻟﻠﺠﺪ‬
‫ﺍﺛﻨﺎﻥ ﻭﺛﻼﺛﻮﻥ ﺳﻬﻤﺎ‪ ،‬ﻭﻟﻠﺠﺪﺓ ﺳﺘﺔ ﻋﺸﺮ ﺳﻬﻤﺎ‪ .‬ﻭﺍﻟﺜﻠﺚ ﺍﻟﺒﺎﻗﻲ‪،‬‬
‫ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺳﻬﻤﺎ‪ ،‬ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪ .‬ﻣﻨﻬﺎ‬
‫ﻟﻠﺠﺪ ﺳﺘﺔ ﻋﺸﺮ ﺳﻬﻤﺎ‪ ،‬ﻭﻟﻠﺠﺪﺓ ﺛﻤﺎﻧﻴﺔ ﺃﺳﻬﻢ‪ .‬ﻓﺬﻟﻚ ﻣﺎﺋﺔ‬
‫ﻭﺛﻤﺎﻧﻴﺔ ﺃﺳﻬﻢ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻮﻓﻴﺖ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬
‫ﻭﺍﻟﺠﺪ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻳﻘﺎﺳﻢ ﺍﻹﺧﻮﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‬
‫ﻭﺍﻷﺧﻮﺍﺕ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﻛﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻳﺴﺘﺤﻖ ﻣﺎ ﻳﺴﺘﺤﻘﻪ‬
‫ﺃﺥ ﻣﻨﻬﻢ‪ :‬ﺇﻥ ﻛﺎﻥ ﻭﺍﺣﺪﺍ‪ ،‬ﻗﺎﺳﻤﻪ ﺍﻟﻤﺎﻝ ﻧﺼﻔﻴﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻌﻠﻰ ﺣﺴﺎﺏ ﺫﻟﻚ‪ ،‬ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻐﻮﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺃﺧﺘﺎ‪ ،‬ﻛﺎﻥ ﻟﻠﺠﺪ ﺍﻟﺜﻠﺜﺎﻥ‪ ،‬ﻭﻟﻸﺧﺖ ﺍﻟﺜﻠﺚ‪ .‬ﻭﺇﻥ ﻛﻦ ﺃﺧﻮﺍﺕ‪،‬‬
‫ﻛﺎﻥ ﻫﻮ ﻛﺄﺥ ﻣﻌﻬﻦ‪ ،‬ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻢ‪ ،‬ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻳﻘﺎﺳﻢ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﺇﺫﺍ ﻟﻢ‬
‫ﻳﻜﻦ ﻫﻨﺎﻙ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻭﺃﻡ‪ ،‬ﻭﻳﻜﻮﻥ ﻛﻮﺍﺣﺪ‬
‫ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺬﻱ ﺭﺗﺒﻨﺎﻩ‪ .‬ﻓﺈﻥ ﺍﺟﺘﻤﻊ ﺟﺪ ﻭﺃﺥ ﺃﻭ ﺃﺧﺖ‬
‫ﺃﻭ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻭﺃﻡ‪ ،‬ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻠﺠﺪ ﻣﻦ ﺍﻷﺥ ﺃﻭ ﺍﻷﺧﺖ ﺃﻭ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﺑﻴﻨﻬﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻭﺗﺴﻘﻂ‬
‫ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪.‬‬

‫)‪(٦٥٠‬‬
 ‫ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﺑﻤﻨﺰﻟﺔ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‬
‫ﺃﻭ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﺗﻘﺎﺳﻢ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ ﻭﺍﻷﻡ ﻛﻤﺎ ﺗﻘﺎﺳﻢ ﺍﻷﺧﺖ ﻣﻨﻬﻤﺎ‪ .‬ﻭﺇﻥ ﺻﺎﺩﻓﺖ ﺇﺧﻮﺓ‬
‫ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻻ ﻏﻴﺮ‪ ،‬ﻗﺎﺳﻤﺘﻬﻢ‪ ،‬ﻛﻤﺎ ﺗﻘﺎﺳﻢ ﺍﻷﺧﺖ‬
‫ﻣﻨﻪ‪.‬‬
‫ﻭﺍﻟﺠﺪ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺑﻤﻨﺰﻟﺔ ﺍﻷﺥ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻳﻘﺎﺳﻢ ﻣﻦ‬
‫ﻗﺎﺳﻤﻪ ﺍﻷﺥ ﻣﻦ ﻗﺒﻠﻬﺎ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻭﻳﺴﻘﻂ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺴﻘﻂ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺑﻤﻨﺰﻟﺔ ﺍﻷﺧﺖ ﻣﻦ ﻗﺒﻠﻬﺎ‪،‬‬
‫ﺗﻘﺎﺳﻢ ﻣﻦ ﺗﻘﺎﺳﻤﻪ ﻋﻠﻰ ﺣﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﺗﺴﻘﻂ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ‬
‫ﺗﺴﻘﻂ‪ .‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﺎ‪ ،‬ﻛﺎﻧﺎ ﺑﻤﻨﺰﻟﺔ ﺃﺥ ﻭﺃﺧﺖ ﻣﻦ ﻗﺒﻞ ﺃﻡ‪،‬‬
‫ﻳﻘﺎﺳﻤﺎﻥ ﻣﻦ ﻳﻘﺎﺳﻤﻪ ﺍﻹﺧﻮﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻭﻳﺴﻘﻄﺎﻥ ﻓﻲ ﺍﻟﻤﻮﺿﻊ‬
‫ﺍﻟﺬﻱ ﻳﺴﻘﻄﺎﻥ ﻓﻴﻪ‪ .‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﺎ ﺃﻭ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻣﻊ ﺃﺥ ﺃﻭ‬
‫ﺃﺧﺖ ﺃﻭ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻣﻊ ﺃﺥ ﺃﻭ ﺃﺧﺖ ﺃﻭ‬
‫ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻭﺃﻡ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﺏ‪ ،‬ﻭﺟﺪ ﺃﻭ‬
‫ﺟﺪﺓ ﻣﻦ ﻗﺒﻞ ﺃﺏ‪ ،‬ﻛﺎﻥ ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻭﺍﻹﺧﻮﺓ‬
‫ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻠﻬﺎ‪ ،‬ﺍﻟﺜﻠﺚ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﺥ ﺃﻭ‬
‫ﺍﻷﺧﺖ ﺃﻭ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻭﺍﻟﺠﺪ ﺃﻭ ﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪،‬‬
‫ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺃﻭﻻﺩ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‪ ،‬ﻭﺇﻥ ﻧﺰﻟﻮﺍ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻛﺎﻧﻮﺍ‬
‫ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻭﺃﻡ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﻡ ﺧﺎﺻﺔ‪ ،‬ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ‬

‫)‪(٦٥١‬‬
 ‫ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻓﻲ ﻣﻘﺎﺳﻤﺔ ﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ‬
‫ﺇﺧﻮﺓ ﻭﻻ ﺃﺧﻮﺍﺕ‪ ،‬ﻭﻳﺄﺧﺬﻭﻥ ﻧﺼﻴﺐ ﻣﻦ ﻳﺘﻘﺮﺑﻮﻥ ﺑﻪ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﺃﺥ ﺃﻭ ﺃﺧﺖ ﻋﻠﻰ ﺣﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﻳﺴﻘﻂ ﺃﺣﺪ ﻣﻨﻬﻢ ﻭﺇﻥ ﻧﺰﻝ‬
‫ﺑﺒﻄﻮﻥ ﻛﺜﻴﺮﺓ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻭﺇﻥ ﻋﻠﻴﺎ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻛﺎﻧﺎ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﻡ‪،‬‬
‫ﻓﺈﻧﻬﻢ ﻳﻘﺎﺳﻤﻮﻥ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻋﻠﻰ ﻣﺎ ﺭﺗﺒﻨﺎﻩ‪ .‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ‬
‫ﺟﺪ ﺃﺏ ﻭﺟﺪﺗﻪ‪ .‬ﻭﺟﺪ ﺃﻣﻪ ﻭﺟﺪﺗﻬﺎ‪ ،‬ﻣﻊ ﺟﺪ ﺍﻟﻤﻴﺖ ﻭﺟﺪﺗﻪ ﻣﻦ‬
‫ﻗﺒﻞ ﺃﺑﻴﻪ‪ ،‬ﻭﺟﺪﻩ ﻭﺟﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﻘﺎﺳﻢ‬
‫ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﺟﺪ ﺍﻟﻤﻴﺖ ﻭﺟﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ ﻭﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪،‬‬
‫ﻭﻳﺴﻘﻂ ﺟﺪ ﺍﻷﺏ ﻭﺍﻷﻡ ﻭﺟﺪﺗﻬﺎ‪ .‬ﺛﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺴﺎﺏ‪ ،‬ﺍﻷﺩﻧﻰ‬
‫ﻳﻤﻨﻊ ﺍﻷﺑﻌﺪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﺑﺎﻗﻴﺎ‪ .‬ﻓﺈﺫﺍ ﻋﺪﻡ‪ ،‬ﻗﺎﻡ ﺍﻷﺑﻌﺪ‬
‫ﻣﻘﺎﻣﻪ ﻓﻲ ﻣﻘﺎﺳﻤﺔ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺳﻬﻢ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺛﺎﺑﺖ ﻣﻊ ﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‬
‫ﻣﻴﺮﺍﺙ ﺍﻟﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ ﻣﺜﻞ ﻣﻴﺮﺍﺙ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﺏ ﻋﻠﻰ ﺣﺪ ﻭﺍﺣﺪ‪ .‬ﻭﻣﻴﺮﺍﺙ ﺍﻟﺨﺆﻭﻟﺔ ﻭﺍﻟﺨﺎﻻﺕ ﻣﺜﻞ‬
‫ﻣﻴﺮﺍﺙ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻋﻠﻰ ﺣﺪ ﻭﺍﺣﺪ‪ ،‬ﻟﻠﺨﺆﻭﻟﺔ‬
‫ﻭﺍﻟﺨﺎﻻﺕ ﺍﻟﺜﻠﺚ ﻧﺼﻴﺐ ﺍﻷﻡ‪ ،‬ﻭﻟﻠﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ ﺍﻟﺜﻠﺜﺎﻥ ﻧﺼﻴﺐ‬

‫)‪(٦٥٢‬‬
 ‫ﺍﻷﺏ‪ ،‬ﻟﻴﺲ ﺑﻴﻨﻬﻢ ﺗﻔﺎﻭﺕ ﺇﻻ ﻓﻲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻫﻲ ﺃﻥ ﺍﺑﻦ‬
‫ﺍﻟﻌﻢ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ ﻣﻊ ﺍﻟﻌﻢ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻳﻜﻮﻥ ﺃﻭﻟﻰ‬
‫ﺑﺎﻟﻤﻴﺮﺍﺙ ﺑﻤﺎ ﺛﺒﺖ ﻋﻦ ﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ‬
‫ﺍﺑﻦ ﺍﻷﺥ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ ﻣﻊ ﺍﻷﺥ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻷﻥ‬
‫ﺍﻷﺥ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﺃﻭﻟﻰ ﺑﺎﻟﻤﻴﺮﺍﺙ ﻣﻦ ﺍﺑﻦ ﺍﻷﺥ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻷﻧﻪ ﺃﻗﺮﺏ ﺑﺒﻄﻦ‪.‬‬
‫ﻭﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺍﻷﺳﺒﺎﺏ ﺇﻧﻤﺎ ﺗﺮﺍﻋﻰ ﻣﻊ ﺍﻟﺘﺴﺎﻭﻱ ﻓﻲ ﺍﻟﺪﺭﺝ ﻣﺜﻞ‬
‫ﺃﺧﻮﻳﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻷﺏ ﻭﺃﻡ ﻭﺍﻵﺧﺮ ﻷﺏ‪ .‬ﻓﺎﻟﺬﻱ ﻟﻸﺏ ﻭﺍﻷﻡ‬
‫ﻳﻜﻮﻥ ﺃﻭﻟﻰ ﺑﺎﻟﻤﻴﺮﺍﺙ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﺃﻗﺮﺏ‪ ،‬ﻓﻬﻮ ﺃﻭﻟﻰ‬
‫ﺑﺎﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺑﻌﺪ ﻟﻪ ﺳﺒﺒﺎﻥ‪.‬‬
‫ﻭﻣﺴﺄﻟﺔ ﺍﻟﻌﻢ ﻭﺍﺑﻦ ﺍﻟﻌﻢ ﻣﺨﺼﻮﺻﺔ ﺑﻤﺎ ﺛﺒﺖ ﻣﻦ ﺍﻵﺛﺎﺭ ﻋﻦ‬
‫ﺃﺋﻤﺔ ﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺇﺟﻤﺎﻋﻬﻢ‪.‬‬
‫ﻓﺈﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﻋﻤﺎ ﺃﻭ ﻋﻤﺔ ﺃﻭ ﻋﻤﻮﻣﺔ ﺃﻭ ﻋﻤﺎﺕ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺨﻠﻒ ﻣﻌﻬﻢ ﻏﻴﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﻟﻬﻢ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺗﺮﻙ ﻋﻤﻮﻣﺔ‬
‫ﻭﻋﻤﺎﺕ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻬﻢ‪ ،‬ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ .‬ﻓﺈﻥ ﺗﺮﻙ‬
‫ﻋﻤﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻷﺏ ﻭﺃﻡ ﻭﺍﻵﺧﺮ ﻷﺏ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻠﻌﻢ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺳﻘﻂ ﺍﻟﻌﻢ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﻋﻤﻴﻦ‪:‬‬
‫ﺃﺣﺪﻫﻤﺎ ﻷﻡ ﻭﺍﻵﺧﺮ ﻷﺏ ﻭﺃﻡ ﺃﻭ ﻷﺏ‪ ،‬ﻛﺎﻥ ﻟﻠﻌﻢ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﻡ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻠﻌﻢ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ ﺃﻭ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ‪ .‬ﻓﺈﻥ ﺗﺮﻙ ﻋﻤﺔ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻬﺎ‪ .‬ﻓﺈﻥ‬

‫)‪(٦٥٣‬‬
‫ﺗﺮﻙ ﻋﻤﺘﻴﻦ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﻋﻤﺔ ﻷﺏ ﻭﺃﻡ‬
‫ﻭﻋﻤﺎ ﺃﻭ ﻋﻤﺔ ﺃﻭ ﻋﻤﻮﻣﺔ ﺃﻭ ﻋﻤﺎﺕ ﺃﻭ ﻋﻤﻮﻣﺔ ﻭﻋﻤﺎﺕ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻠﻌﻤﺔ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﻳﺴﻘﻂ ﺍﻟﺒﺎﻗﻮﻥ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﻋﻤﺔ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻭﻋﻤﺔ ﺃﻭ ﻋﻤﺎ ﺃﻭ‬
‫ﻋﻤﻮﻣﺔ ﺃﻭ ﻋﻤﺎﺕ ﺃﻭ ﻋﻤﻮﻣﺔ ﻭﻋﻤﺎﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻛﺎﻥ ﻟﻠﻌﻤﺔ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻤﻦ ﻛﺎﻥ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﻋﻤﻮﻣﺔ‬
‫ﻭﻋﻤﺎﺕ ﻣﺨﺘﻠﻔﻴﻦ‪ ،‬ﻛﺎﻥ ﻟﻠﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ‬
‫ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻠﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪،‬‬
‫ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻭﺳﻘﻂ ﺍﻟﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺧﺎﻻ ﺃﻭ ﺧﺎﻟﺔ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻪ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻔﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺧﺆﻭﻟﺔ‬
‫ﻭﺧﺎﻻﺕ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﺳﻮﺍﺀ ﺍﻟﻤﻴﺮﺍﺙ ﺑﻴﻨﻬﻢ‬
‫ﺑﺎﻟﺴﻮﻳﺔ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺧﺎﻟﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻷﺏ ﻭﺃﻡ‪ ،‬ﻭﺍﻵﺧﺮ‬
‫ﻷﺏ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻠﺨﺎﻝ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺳﻘﻂ ﺍﻟﺨﺎﻝ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﺏ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺧﺎﻟﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻭﺍﻵﺧﺮ‬
‫ﺇﻣﺎ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻛﺎﻥ ﻟﻠﺨﺎﻝ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﻡ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻠﺨﺎﻝ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‬
‫ﻭﺍﻷﻡ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺛﻼﺛﺔ ﺃﺧﻮﺍﻝ ﻣﺘﻔﺮﻗﻴﻦ‪ ،‬ﻛﺎﻥ ﻟﻠﺨﺎﻝ ﻣﻦ ﻗﺒﻞ‬

‫)‪(٦٥٤‬‬
 ‫ﺍﻷﻡ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻠﺨﺎﻝ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺳﻘﻂ‬
‫ﺍﻟﺨﺎﻝ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺧﺎﻟﻴﻦ ﺃﻭ ﺧﺎﻟﺘﻴﻦ ﻓﺼﺎﻋﺪﺍ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻭﺧﺎﻻ‬
‫ﺃﻭ ﺧﺎﻟﺔ ﻓﺼﺎﻋﺪﺍ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻠﺨﺎﻟﻴﻦ ﺃﻭ ﺍﻟﺨﺎﻟﺘﻴﻦ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﻟﻠﺨﺎﻝ ﺃﻭ ﺍﻟﺨﺎﻟﺔ ﺃﻭ ﺍﻟﺨﺆﻭﻟﺔ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‬
‫ﻛﺎﻧﻮﺍ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻟﻠﺬﻛﺮ ﺃﻳﻀﺎ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺧﺎﻟﺔ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﻭﺧﺎﻻ ﺃﻭ ﺧﺎﻟﺔ ﻓﺼﺎﻋﺪﺍ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ ﻭﺍﻷﻡ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻛﺎﻥ ﻟﻠﺨﺎﻟﺔ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺴﺪﺱ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﻟﻠﺨﺎﻝ ﺃﻭ ﺍﻟﺨﺎﻟﺔ ﺃﻭ ﺍﻟﺨﺆﻭﻟﺔ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﺃﻭ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻟﻠﺬﻛﺮ ﺃﻳﻀﺎ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﻋﻤﺎ ﺃﻭ ﻋﻤﺔ ﺃﻭ ﻋﻤﻮﻣﺔ ﺃﻭ ﻋﻤﺎﺕ ﺃﻭ ﻋﻤﻮﻣﺔ ﻭﻋﻤﺎﺕ‬
‫ﻣﺘﻔﺮﻗﻴﻦ ﻛﺎﻧﻮﺍ ﺃﻭ ﻣﺘﻔﻘﻴﻦ‪ ،‬ﻣﻊ ﺧﺎﻝ ﺃﻭ ﺧﺎﻟﺔ ﺃﻭ ﺧﺆﻭﻟﺔ ﺃﻭ ﺧﺎﻻﺕ‬
‫ﺃﻭ ﺧﺆﻭﻟﺔ ﻭﺧﺎﻻﺕ‪ ،‬ﻛﺎﻥ ﻟﻤﻦ ﻳﺘﻘﺮﺏ ﺑﺎﻷﺏ ﻭﺍﺣﺪﺍ ﻛﺎﻥ ﺃﻭ ﺃﻛﺜﺮ‬
‫ﻣﻨﻪ ﻣﻦ ﺍﻟﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ ﺍﻟﺜﻠﺜﺎﻥ ﻋﻠﻰ ﻣﺎ ﺭﺗﺒﻨﺎﻩ ﻣﻦ ﺍﻻﺳﺘﺤﻘﺎﻕ‪،‬‬
‫ﻭﺍﻟﺜﻠﺚ ﻟﻤﻦ ﻳﺘﻘﺮﺏ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻭﺍﺣﺪﺍ ﻛﺎﻥ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﻣﻦ ﺍﻻﺳﺘﺤﻘﺎﻕ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻊ ﺍﻟﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ ﻭﺍﺣﺪﺍ ﻛﺎﻥ ﺃﻭ ﺍﺛﻨﻴﻦ ﺃﺣﺪ ﻣﻦ‬
‫ﺑﻨﻲ ﺍﻟﻌﻢ ﻭﻻ ﺑﻨﻲ ﺍﻟﻌﻤﺔ‪ ،‬ﺍﺧﺘﻠﻔﺖ ﺃﺳﺒﺎﺑﻬﻤﺎ ﺃﻭ ﺍﺗﻔﻘﺖ‪ ،‬ﺇﻻ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺘﻲ ﺍﺳﺘﺜﻨﻴﻨﺎﻫﺎ ﻓﻲ ﺻﺪﺭ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻷﻧﻬﻢ ﺃﻗﺮﺏ ﺑﺒﻄﻦ‪.‬‬

‫)‪(٦٥٥‬‬
 ‫ﻭﻛﺬﻟﻚ ﻻ ﻳﺮﺙ ﻣﻊ ﺍﻟﺨﺆﻭﻟﺔ ﻭﺍﻟﺨﺎﻻﺕ ﺃﺣﺪ ﻣﻦ ﺃﻭﻻﺩﻫﻢ‪.‬‬
‫ﺍﺧﺘﻠﻔﺖ ﺃﺳﺒﺎﺑﻬﻢ ﺃﻭ ﺍﺗﻔﻘﺖ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺍﺳﺘﺜﻨﺎﺀ ﺑﻞ ﺑﺎﻻﻃﻼﻕ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻊ ﺍﻟﻌﻢ ﻭﺍﻟﻌﻤﺔ ﻭﺍﺣﺪﺍ ﻛﺎﻥ ﺃﻭ ﺍﺛﻨﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﺃﺣﺪ‬
‫ﻣﻦ ﺑﻨﻲ ﺍﻟﺨﺆﻭﻟﺔ ﻭﺍﻟﺨﺎﻻﺕ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻷﻧﻬﻢ ﺃﻗﺮﺏ ﺑﺪﺭﺟﺔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﻳﺮﺙ ﻣﻊ ﺍﻟﺨﺆﻭﻟﺔ ﻭﺍﻟﺨﺎﻻﺕ‪ ،‬ﻭﻻ ﻣﻊ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻢ‪ ،‬ﺃﺣﺪ ﻣﻦ ﺑﻨﻲ ﺍﻷﻋﻤﺎﻡ ﻭﺍﻟﻌﻤﺎﺕ‪ ،‬ﻷﻧﻬﻢ ﺃﻗﺮﺏ ﺑﺒﻄﻦ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻣﻊ ﻭﻟﺪ ﺍﻟﻌﻢ ﻭﺍﻟﻌﻤﺔ ﻭﻟﺪ ﻭﻟﺪ ﺍﻟﻌﻢ ﻭﺍﻟﻌﻤﺔ‪ ،‬ﻭﻻ ﻣﻊ‬
‫ﻭﻟﺪ ﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ ﺃﺣﺪ ﻣﻦ ﻭﻟﺪ ﻭﻟﺪﻫﻤﺎ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺮﺙ ﻣﻊ ﺍﻟﻌﻢ‬
‫ﻭﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ ﺃﺣﺪ ﻣﻦ ﺃﻭﻻﺩﻫﻤﺎ‪ .‬ﻭﻭﻟﺪ ﻭﻟﺪ ﺍﻟﻌﻢ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ ﻭﺍﻷﻡ ﻣﻊ ﺍﻟﻌﻢ ﻟﻸﺏ‪ ،‬ﻳﻜﻮﻥ ﺍﻟﻤﺎﻝ ﻟﻠﻌﻢ ﻟﻸﺏ ﻭﻳﺴﻘﻂ ﻭﻟﺪ‬
‫ﻭﻟﺪ ﺍﻟﻌﻢ‪ .‬ﻭﻟﻴﺲ ﻳﺠﺮﻱ ﺫﻟﻚ ﻣﺠﺮﻯ ﻭﻟﺪ ﺍﻟﻌﻢ ﻷﺏ‪ ،‬ﻷﻧﻪ ﻗﺪ‬
‫ﺑﻌﺪ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺠﺮﻱ ﻣﻴﺮﺍﺙ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‪ .‬ﻓﻜﻞ ﻣﻦ ﻛﺎﻥ ﺃﻗﺮﺏ‬
‫ﺑﺪﺭﺟﺔ ﻛﺎﻥ ﺃﻭﻟﻰ ﺑﺎﻟﻤﻴﺮﺍﺙ ﻣﻦ ﺍﻷﺑﻌﺪ‪.‬‬
‫ﻭﺳﻬﻢ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺛﺎﺑﺖ ﻣﻊ ﺍﻟﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ ﻭﻣﻊ‬
‫ﺍﻟﺨﺆﻭﻟﺔ ﻭﺍﻟﺨﺎﻻﺕ ﻭﻣﻊ ﺃﻭﻻﺩﻫﻢ‪ ،‬ﻻ ﻳﻨﻘﺼﻮﻥ ﻋﻨﻪ‪ :‬ﺍﻟﻨﺼﻒ ﺇﻥ‬
‫ﻛﺎﻥ ﺯﻭﺟﺎ‪ ،‬ﻭﺍﻟﺮﺑﻊ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ‪.‬‬
‫ﻭﺍﻟﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻛﺎﻧﺎ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﻡ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﻗﺮﺑﺎ ﺃﻭ ﺑﻌﺪﺍ‪ ،‬ﻳﻤﻨﻌﺎﻥ ﺍﻟﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺆﻭﻟﺔ‬
‫ﻭﺍﻟﺨﺎﻻﺕ ﻭﺃﻭﻻﺩﻫﻢ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﻻ ﻳﺮﺙ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﻌﻬﻤﺎ ﻭﻻ‬

‫)‪(٦٥٦‬‬
 ‫ﻣﻊ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺷﻴﺌﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﻋﻢ ﺍﻷﺏ ﻭﻻ ﻋﻤﺘﻪ ﻭﻻ ﺧﺎﻝ ﺍﻷﺏ ﻭﻻ ﺧﺎﻟﺘﻪ ﻭﻻ ﻋﻢ‬
‫ﺍﻷﻡ ﻭﻻ ﻋﻤﺘﻬﺎ ﻭﻻ ﺧﺎﻟﻬﺎ ﻭﻻ ﺧﺎﻟﺘﻬﺎ ﻣﻊ ﻋﻢ ﺍﻟﻤﻴﺖ ﻭﻋﻤﺎﺗﻪ ﻭﺧﺎﻟﻪ‬
‫ﻭﺧﺎﻻﺗﻪ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻷﻧﻬﻢ ﺃﻗﺮﺏ ﺑﺪﺭﺟﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻋﻢ ﻭﻻ‬
‫ﻋﻤﺔ ﻭﻻ ﺧﺎﻝ ﻭﻻ ﺧﺎﻟﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻬﻢ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﺴﺘﺤﻘﻮﻥ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﻋﻢ ﺃﺏ ﻭﻋﻤﺘﻪ ﻭﺧﺎﻟﻪ ﻭﺧﺎﻟﺘﻪ ﻭﻋﻢ ﺍﻷﻡ ﻭﻋﻤﺘﻬﺎ‬
‫ﻭﺧﺎﻟﻬﺎ ﻭﺧﺎﻟﺘﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻌﻢ ﺍﻷﺏ ﻭﻋﻤﺘﻪ ﻭﺧﺎﻟﻪ ﻭﺧﺎﻟﺘﻪ ﺍﻟﺜﻠﺜﺎﻥ‪.‬‬
‫ﻣﻨﻬﺎ ﺛﻠﺜﺎ ﺍﻟﺜﻠﺜﻴﻦ ﻟﻌﻤﻪ ﻭﻋﻤﺘﻪ ﺍﻟﺬﻛﺮ ﻣﺜﻞ ﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻭﺛﻠﺚ ﺍﻟﺜﻠﺜﻴﻦ‬
‫ﻟﺨﺎﻟﻪ ﻭﺧﺎﻟﺘﻪ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﺜﻠﺚ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ ﻳﻜﻮﻥ‬
‫ﻟﻌﻢ ﺍﻷﻡ ﻭﻋﻤﺘﻬﺎ ﻭﺧﺎﻟﻬﺎ ﻭﺧﺎﻟﺘﻬﺎ‪ .‬ﻣﻨﻬﺎ ﻟﻌﻤﻬﺎ ﺍﻟﻨﺼﻒ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺴﺪﺱ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ ﺳﻮﺍﺀ‪ .‬ﻭﺍﻟﻨﺼﻒ‬
‫ﺍﻵﺧﺮ ﻭﻫﻮ ﺍﻟﺴﺪﺱ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ ﻟﺨﺎﻟﻬﺎ ﻭﺧﺎﻟﺘﻬﺎ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻓﻴﺠﻌﻞ ﺃﺻﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﻣﺎﺋﺔ ﻭﺛﻤﺎﻧﻴﺔ ﺃﺳﻬﻢ‪ .‬ﻓﻴﻜﻮﻥ‬
‫ﺍﻟﺜﻠﺜﺎﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﺛﻨﺎﻥ ﻭﺳﺒﻌﻮﻥ‪ ،‬ﻟﻤﻦ ﻳﺘﻘﺮﺏ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ‬
‫ﻣﻦ ﻋﻤﻪ ﻭﻋﻤﺘﻪ ﻭﺧﺎﻟﻪ ﻭﺧﺎﻟﺘﻪ‪ .‬ﻓﻴﻜﻮﻥ ﺛﻠﺜﺎﻩ ﻟﻠﻌﻢ ﻭﺍﻟﻌﻤﺔ ﻭﻫﻮ ﺛﻤﺎﻧﻴﺔ‬
‫ﻭﺃﺭﺑﻌﻮﻥ ﺳﻬﻤﺎ‪ :‬ﻟﻠﻌﻢ ﻣﻦ ﺫﻟﻚ ﺍﺛﻨﺎﻥ ﻭﺛﻼﺛﻮﻥ ﺳﻬﻤﺎ‪ ،‬ﻭﻟﻠﻌﻤﺔ‬
‫ﺳﺘﺔ ﻋﺸﺮ ﺳﻬﻤﺎ‪ .‬ﻭﺛﻠﺚ ﺍﻟﺜﻠﺜﻴﻦ‪ ،‬ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺳﻬﻤﺎ‪،‬‬
‫ﺑﻴﻦ ﺧﺎﻟﻪ ﻭﺧﺎﻟﺘﻪ‪ :‬ﻟﻠﺨﺎﻝ ﻣﻦ ﺫﻟﻚ ﺍﺛﻨﻲ ﻋﺸﺮ ﺳﻬﻤﺎ‪ ،‬ﻭﻟﻠﺨﺎﻟﺔ ﺃﻳﻀﺎ‬
‫ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻭﺍﻟﺜﻠﺚ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻫﻮ ﺳﺘﺔ ﻭﺛﻼﺛﻮﻥ ﺳﻬﻤﺎ‪،‬‬
‫ﻟﻤﻦ ﻳﺘﻘﺮﺏ ﻣﻦ ﺟﻬﺔ ﺍﻷﻡ‪ :‬ﺍﻟﻨﺼﻒ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‬

‫)‪(٦٥٧‬‬
 ‫ﺳﻬﻤﺎ ﻟﻠﻌﻢ ﻭﺍﻟﻌﻤﺔ‪ ،‬ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺗﺴﻌﺔ ﺃﺳﻬﻢ‪ .‬ﻭﺍﻟﻨﺼﻒ‬
‫ﺍﻵﺧﺮ ﺑﻴﻦ ﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺗﺴﻌﺔ‬
‫ﺃﺳﻬﻢ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻮﻓﻴﺖ ﺍﻟﻔﺮﻳﻀﺔ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﺗﺠﺮﻱ ﻓﺮﺍﻳﺾ‬
‫ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‪.‬‬
‫ﻭﺃﻭﻻﺩ ﺍﻟﻌﻢ ﻭﺍﻟﻌﻤﺔ ﻭﺇﻥ ﺳﻔﻠﻮﺍ‪ ،‬ﺃﻭﻟﻰ ﺑﺎﻟﻤﺎﻝ ﻣﻦ ﻋﻢ ﺍﻷﺏ‬
‫ﻭﻋﻤﺘﻪ ﻭﻣﻦ ﺧﺎﻟﻪ ﻭﺧﺎﻟﺘﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺃﻭﻻﺩ ﺍﻹﺧﻮﺓ ﺃﻭﻟﻰ ﺑﺎﻟﻤﺎﻝ ﻣﻦ‬
‫ﺍﻟﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ‪ .‬ﻭﻛﺬﻟﻚ ﺃﻭﻻﺩ ﺍﻟﺨﺆﻭﻟﺔ ﻭﺇﻥ ﺳﻔﻠﻮﺍ‪ ،‬ﺃﻭﻟﻰ ﻣﻦ‬
‫ﺧﺎﻝ ﺍﻷﻡ ﻭﺧﺎﻟﺘﻬﺎ ﻭﻋﻤﻬﺎ ﻭﻋﻤﺘﻬﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ ﺃﻭﻻﺩ‬
‫ﺍﻟﻌﻤﻮﻣﺔ ﻭﺍﻟﻌﻤﺎﺕ ﻭﺇﻥ ﺳﻔﻠﻮﺍ‪ ،‬ﺃﻭﻟﻰ ﻣﻦ ﺧﺆﻭﻟﺔ ﺍﻷﻡ ﻭﺧﺎﻻﺗﻬﺎ‬
‫ﻭﻋﻤﻮﻣﺘﻬﺎ ﻭﻋﻤﺎﺗﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺃﻭﻻﺩ ﺍﻟﺨﺆﻭﻟﺔ ﻭﺍﻟﺨﺎﻻﺕ ﻭﺇﻥ‬
‫ﺳﻔﻠﻮﺍ‪ ،‬ﺃﻭﻟﻰ ﻣﻦ ﻋﻢ ﺍﻷﺏ ﻭﻋﻤﺘﻪ ﻭﺧﺎﻟﻪ ﻭﺧﺎﻟﺘﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻷﻥ‬
‫ﻫﺆﻻﺀ ﻭﺇﻥ ﺳﻔﻠﻮﺍ ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ ﻣﻦ ﻳﺘﻘﺮﺑﻮﻥ ﺑﻪ ﺇﻟﻴﻪ‪ .‬ﻭﻣﻦ‬
‫ﻳﺘﻘﺮﺑﻮﻥ ﺑﻪ ﺇﻣﺎ ﺍﻟﻌﻢ ﺃﻭ ﺍﻟﻌﻤﺔ ﺃﻭ ﺍﻟﺨﺎﻝ ﺃﻭ ﺍﻟﺨﺎﻟﺔ‪ .‬ﻭﻫﺆﻻﺀ ﺃﻭﻟﻰ‬
‫ﻣﻦ ﻋﻤﻮﻣﺔ ﺍﻷﺏ ﻭﻣﻦ ﺧﺆﻭﻟﺘﻪ ﻭﺧﺆﻭﻟﺔ ﺍﻷﻡ ﻭﺧﺎﻻﺗﻬﺎ‪ ،‬ﻷﻧﻬﻢ‬
‫ﺃﻗﺮﺏ ﺑﺪﺭﺟﺔ‪.‬‬
‫ﻭﺃﻭﻻﺩ ﺍﻟﻌﻤﻮﻣﺔ ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﻤﻮﻣﺔ‬
‫ﻭﻻ ﻋﻤﺎﺕ‪ ،‬ﻭﻳﺤﺠﺒﻮﻥ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ ﻣﻦ ﻳﺤﺠﺒﻬﻢ ﺍﻟﻌﻤﻮﻣﺔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻭﻻﺩ ﺍﻟﻌﻤﺎﺕ ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ ﺍﻟﻌﻤﺎﺕ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻤﺎﺕ ﻭﻻ ﻋﻤﻮﻣﺔ‪ ،‬ﻭﻳﺤﺠﺒﻮﻥ ﻣﻦ ﻳﺤﺠﺒﻪ ﺍﻟﻌﻤﺎﺕ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﺃﻗﺮﺏ ﻣﻨﻬﻢ‪ .‬ﻭﻛﺬﻟﻚ ﺃﻭﻻﺩ ﺍﻟﺨﺆﻭﻟﺔ‬

‫)‪(٦٥٨‬‬
 ‫ﻭﺍﻟﺨﺎﻻﺕ ﻳﻘﻮﻣﻮﻥ ﻣﻘﺎﻡ ﺁﺑﺎﺋﻬﻢ ﻭﺃﻣﻬﺎﺗﻬﻢ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺧﺆﻭﻟﺔ‬
‫ﻭﻻ ﺧﺎﻻﺕ‪ ،‬ﻭﻳﻤﻨﻌﻮﻥ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ ﻣﻦ ﻛﺎﻥ ﻳﻤﻨﻌﻪ ﺍﻟﺨﺆﻭﻟﺔ‬
‫ﻭﺍﻟﺨﺎﻻﺕ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﺃﻗﺮﺏ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺃﻭﻻﺩ ﻋﻤﻮﻣﺔ ﻣﺘﻔﺮﻗﻴﻦ‪ ،‬ﻛﺎﻥ ﻷﻭﻻﺩ ﺍﻟﻌﻢ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺴﺪﺱ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻷﻭﻻﺩ ﺍﻟﻌﻢ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻭﻳﺴﻘﻂ ﺃﻭﻻﺩ‬
‫ﺍﻟﻌﻢ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺧﻠﻒ ﺃﻭﻻﺩ ﺧﺆﻭﻟﺔ ﻣﺘﻔﺮﻗﻴﻦ‪،‬‬
‫ﻛﺎﻥ ﻷﻭﻻﺩ ﺍﻟﺨﺎﻝ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺴﺪﺱ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ‬
‫ﻷﻭﻻﺩ ﺍﻟﺨﺎﻝ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻟﻠﺬﻛﺮ ﺃﻳﻀﺎ ﻣﺜﻞ ﺣﻆ‬
‫ﺍﻷﻧﺜﻴﻴﻦ ﺳﻮﺍﺀ‪ ،‬ﻭﺳﻘﻂ ﺃﻭﻻﺩ ﺍﻟﺨﺎﻝ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪.‬‬
‫ﻭﺣﻜﻢ ﺃﻭﻻﺩ ﺍﻟﻌﻤﺎﺕ ﺍﻟﻤﺘﻔﺮﻗﺎﺕ ﻣﺜﻞ ﺣﻜﻢ ﺃﻭﻻﺩ ﺍﻟﻌﻤﻮﻣﺔ‬
‫ﺍﻟﻤﺘﻔﺮﻗﻴﻦ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ .‬ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺃﻭﻻﺩ ﺍﻟﺨﺆﻭﻟﺔ ﺍﻟﻤﺘﻔﺮﻗﻴﻦ‬
‫ﻣﺜﻞ ﺣﻜﻢ ﺃﻭﻻﺩ ﺍﻟﺨﺎﻻﺕ ﺍﻟﻤﺘﻔﺮﻗﺎﺕ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻓﺈﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺍﺑﻨﻲ ﻋﻢ ﻭﺃﺣﺪﻫﻤﺎ ﺃﺥ ﻷﻡ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ‬
‫ﻟﻸﺥ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻣﻦ ﺟﻬﺔ ﺍﻷﺧﻮﺓ ﻻ ﻣﻦ ﺟﻬﺔ ﺃﻧﻪ ﺍﺑﻦ ﻋﻢ‪،‬‬
‫ﻭﺳﻘﻂ ﺍﻵﺧﺮ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻔﺖ ﺍﻣﺮﺃﺓ ﺍﺑﻨﻲ ﻋﻢ‪ ،‬ﺃﺣﺪﻫﻤﺎ ﺯﻭﺝ‪ ،‬ﻛﺎﻥ ﻻﺑﻦ‬
‫ﺍﻟﻌﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺰﻭﺝ‪ ،‬ﺍﻟﻨﺼﻒ ﺑﺎﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺑﻴﻨﻬﻤﺎ‬
‫ﻧﺼﻔﻴﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺍﺑﻨﻲ ﺧﺎﻟﺔ‪ ،‬ﺃﺣﺪﻫﻤﺎ ﺃﺥ ﻷﺏ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ‬
‫ﻻﺑﻦ ﺍﻟﺨﺎﻟﺔ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﺥ ﺑﺴﺒﺐ ﺍﻷﺧﻮﺓ‪ ،‬ﻻ ﺑﺴﺒﺐ ﺃﻧﻪ ﺍﺑﻦ‬

‫)‪(٦٥٩‬‬
 ‫ﺍﻟﺨﺎﻟﺔ‪ ،‬ﻭﺳﻘﻂ ﺍﻷﺥ ﺍﻵﺧﺮ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﺮﺟﻞ ﺍﺑﻨﺘﻲ ﻋﻢ‬
‫ﺇﺣﺪﺍﻫﻤﺎ ﺯﻭﺟﺘﻪ‪ ،‬ﻛﺎﻥ ﻻﺑﻨﺔ ﺍﻟﻌﻢ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ ﺑﺴﺒﺐ‬
‫ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ .‬ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺛﻤﺎﻧﻴﺔ‪.‬‬
‫ﻓﻺﺣﺪﻯ ﺑﻨﺘﻲ ﺍﻟﻌﻢ ﺍﻟﺮﺑﻊ‪ ،‬ﺳﻬﻤﺎﻥ ﺑﺴﺒﺐ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺗﺒﻘﻰ‬
‫ﺳﺘﺔ‪ ،‬ﻓﻬﻮ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺑﻨﺖ ﺍﻟﻌﻢ ﺍﻷﺧﺮﻯ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪،‬‬
‫ﻓﻴﺼﻴﺮ ﻟﻬﺬﻩ ﺧﻤﺴﺔ ﻣﻦ ﺛﻤﺎﻧﻴﺔ‪ ،‬ﻭﻟﺘﻠﻚ ﺛﻼﺛﺔ ﻣﻦ ﺛﻤﺎﻧﻴﺔ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻔﺖ ﺍﻣﺮﺃﺓ ﺍﺑﻨﻲ ﻋﻢ ﺃﺣﺪﻫﻤﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻛﺎﻥ ﻻﺑﻦ‬
‫ﺍﻟﻌﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺰﻭﺝ ﺍﻟﻨﺼﻒ ﺑﺴﺒﺐ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺍﻟﻨﺼﻒ‬
‫ﺍﻵﺧﺮ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ ﻓﺘﺠﻌﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺃﺭﺑﻌﺔ‪ ،‬ﻷﺣﺪ ﺍﺑﻨﻲ‬
‫ﺍﻟﻌﻢ ﺑﺴﺒﺐ ﺍﻟﺰﻭﺟﻴﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺫﻟﻚ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ‬
‫ﺑﻴﻨﻬﻤﺎ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺳﻬﻢ‪ .‬ﻓﻴﺼﻴﺮ ﻻﺑﻦ ﺍﻟﻌﻢ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻟﺰﻭﺝ ﺛﻼﺛﺔ‪ ،‬ﻭﻻﺑﻦ ﺍﻟﻌﻢ ﺍﻵﺧﺮ ﻭﺍﺣﺪ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻔﺖ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺧﺎﻟﻬﺎ ﺃﻭ ﺧﺎﻟﺘﻬﺎ‪ ،‬ﻭﻋﻤﻬﺎ ﺃﻭ‬
‫ﻋﻤﺘﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺍﻟﺜﻠﺚ ﻟﻠﺨﺎﻝ ﺃﻭ‬
‫ﺍﻟﺨﺎﻟﺔ ﺃﻭ ﻟﻬﻤﺎ‪ ،‬ﺇﺫﺍ ﺍﺟﺘﻤﻌﺎ ﻧﺼﻴﺐ ﺍﻷﻡ‪ ،‬ﻟﻘﻮﻝ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪،‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ " :‬ﺇﻥ ﻛﻞ ﺫﻱ ﺭﺣﻢ ﻟﻪ ﻧﺼﻴﺐ ﺍﻟﺮﺣﻢ ﺍﻟﺘﻲ ﻳﺠﺮ ﺑﻬﺎ‬
‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺭﺙ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﻤﻴﺖ ﻣﻨﻪ "‪ .‬ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ‬
‫ﻳﺠﺮﺍﻥ ﺑﺮﺣﻢ ﺍﻷﻡ‪ ،‬ﻭﻟﻬﻤﺎ ﺍﻟﺜﻠﺚ ﺑﺎﻟﺘﺴﻤﻴﺔ‪ .‬ﻭﻣﺎ ﻳﺒﻘﻰ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﺴﺪﺱ‪ ،‬ﻓﻠﻠﻌﻢ ﺃﻭ ﺍﻟﻌﻤﺔ ﺃﻭ ﻟﻬﻤﺎ‪ ،‬ﺇﺫﺍ ﺍﺟﺘﻤﻌﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‬
‫ﻣﺜﻞ ﺍﻣﺮﺃﺓ ﻣﺎﺗﺖ ﻭﺧﻠﻔﺖ ﺯﻭﺟﻬﺎ ﻭﺃﺑﻮﻳﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ‬

‫)‪(٦٦٠‬‬
 ‫ﻭﻟﻸﻡ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻟﻸﺏ ﻣﺎ ﻳﺒﻘﻰ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺪﺱ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻟﻮ ﺧﻠﻒ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ ﻭﺧﺎﻻ ﺃﻭ ﺧﺎﻟﺔ ﻭﻋﻤﺎ ﺃﻭ ﻋﻤﺔ‪،‬‬
‫ﻛﺎﻥ ﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ ﻣﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻠﺨﺎﻝ ﺃﻭ ﺍﻟﺨﺎﻟﺔ ﺍﻟﺜﻠﺚ‪،‬‬
‫ﻭﻣﺎ ﻳﺒﻘﻰ ﻓﻬﻮ ﻟﻠﻌﻢ ﺃﻭ ﺍﻟﻌﻤﺔ‪ .‬ﻓﺘﻜﻮﻥ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺍﺛﻨﻲ ﻋﺸﺮ‪:‬‬
‫ﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ ﻣﻦ ﺫﻟﻚ ﺛﻼﺛﺔ‪ ،‬ﻭﻟﻠﺨﺎﻝ ﺃﻭ ﺍﻟﺨﺎﻟﺔ ﺃﻭ ﻟﻬﻤﺎ ﺍﻟﺜﻠﺚ‬
‫ﺃﺭﺑﻌﺔ‪ ،‬ﻭﺗﺒﻘﻰ ﺧﻤﺴﺔ‪ ،‬ﻓﻬﻲ ﻟﻠﻌﻢ ﺃﻭ ﺍﻟﻌﻤﺔ ﺃﻭ ﻟﻬﻤﺎ‪ .‬ﻭﻗﺪ‬
‫ﺍﺳﺘﻮﻓﻴﺖ ﺍﻟﻔﺮﻳﻀﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻳﻀﺎ ﻣﺜﻞ ﺭﺟﻞ ﻣﺎﺕ ﻭﺧﻠﻒ‬
‫ﺯﻭﺟﺔ ﻭﺃﺑﻮﻳﻦ‪ ،‬ﻳﻜﻮﻥ ﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ ﻭﻟﻸﻡ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ‬
‫ﻓﻴﻜﻮﻥ ﻟﻸﺏ ﻣﺜﻞ ﺍﻷﻭﻟﻰ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺧﻠﻔﺖ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺎ ﺃﻭ ﺯﻭﺟﺔ ﻭﺑﻨﻲ ﺧﺎﻝ‬
‫ﺃﻭ ﺑﻨﻲ ﺧﺎﻟﺔ‪ ،‬ﻭﺑﻨﻲ ﻋﻢ ﺃﻭ ﺑﻨﻲ ﻋﻤﺔ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ‪،‬‬
‫ﻭﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﻟﺒﻨﻲ ﺍﻟﺨﺎﻝ ﺃﻭ ﺍﻟﺨﺎﻟﺔ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ‬
‫ﻓﻠﺒﻨﻲ ﺍﻟﻌﻢ ﺃﻭ ﺍﻟﻌﻤﺔ‪ .‬ﻷﻥ ﺍﻟﻨﻘﺼﺎﻥ ﻳﺪﺧﻞ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﻳﺪﺧﻞ ﻋﻠﻰ‬
‫ﺍﻹﺧﻮﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﻋﻠﻰ ﺍﻷﺏ ﻧﻔﺴﻪ ﺩﻭﻥ ﺍﻹﺧﻮﺓ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﻡ ﻭﺩﻭﻥ ﺍﻷﻡ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺧﻠﻒ ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﺎ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻭﺟﺪﺍ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﺃﻭ ﺟﺪﺓ‪ ،‬ﺃﻭ ﺟﺪﺍ ﻭﺟﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﺃﻭ ﺟﺪﺍ‬
‫ﻭﺟﺪﺓ ﻣﻦ ﻗﺒﻠﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﻟﻠﺰﻭﺝ ﺍﻟﻨﺼﻒ‪ ،‬ﺃﻭ ﻟﻠﺰﻭﺟﺔ ﺍﻟﺮﺑﻊ‪،‬‬
‫ﻭﺍﻟﺜﻠﺚ ﻟﻠﺠﺪ ﺃﻭ ﺍﻟﺠﺪﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺃﻭ ﻟﻬﻤﺎ‪ ،‬ﻭﻣﺎ ﻳﺒﻘﻰ ﻓﻠﻠﺠﺪ‬

‫)‪(٦٦١‬‬
 ‫ﺃﻭ ﺍﻟﺠﺪﺓ ﺃﻭ ﻟﻬﻤﺎ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻳﺪﺧﻞ ﺍﻟﻨﻘﺼﺎﻥ ﻋﻠﻴﻬﻤﺎ ﻛﻤﺎ‬
‫ﺩﺧﻞ ﻋﻠﻰ ﺍﻷﺏ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﻋﻤﺔ ﻷﺏ ﻫﻲ ﺧﺎﻟﺔ ﻷﻡ‪ ،‬ﻭﻋﻤﺔ ﺃﺧﺮﻯ‬
‫ﻷﺏ‪ ،‬ﻭﺧﺎﻟﺔ ﻷﺏ ﻭﺃﻡ‪ ،‬ﻛﺎﻥ ﻟﻠﻌﻤﺘﻴﻦ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﺍﻟﺜﻠﺜﺎﻥ‪،‬‬
‫ﺍﺛﻨﻲ ﻋﺸﺮ ﻣﻦ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﺳﻬﻤﺎ‪ ،‬ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺳﺘﺔ‪،‬‬
‫ﻭﻟﻠﺨﺎﻟﺔ ﻣﻦ ﺍﻷﻡ ﺍﻟﺘﻲ ﻫﻲ ﺇﺣﺪﻯ ﺍﻟﻌﻤﺘﻴﻦ ﻣﻦ ﺍﻷﺏ ﺳﺪﺱ ﺍﻟﺜﻠﺚ‪،‬‬
‫ﻭﻫﻮ ﻭﺍﺣﺪ ﻣﻦ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‪ ،‬ﻓﻴﺼﻴﺮ ﻣﻌﻬﺎ ﺳﺒﻌﺔ‪ ،‬ﻭﻟﻠﺨﺎﻟﺔ‬
‫ﺍﻷﺧﺮﻯ ﻣﻦ ﺍﻷﺏ ﻭﺍﻷﻡ ﺧﻤﺴﺔ ﺃﺳﻬﻢ ﻣﻦ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﺳﻬﻤﺎ‪.‬‬
‫ﺑﺎﺏ ﺗﻮﺍﺭﺙ ﺃﻫﻞ ﺍﻟﻤﻠﺘﻴﻦ‬
‫ﺍﻟﻜﺎﻓﺮ ﻻ ﻳﺮﺙ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻛﺎﻓﺮﺍ ﺃﺻﻠﻴﺎ‬
‫ﻛﺎﻥ ﺃﻭ ﻣﺮﺗﺪﺍ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﺪﺍ ﻛﺎﻥ ﺃﻭ ﻭﺍﻟﺪﺍ ﺃﻭ ﺫﺍ ﺭﺣﻢ‪،‬‬
‫ﺯﻭﺟﺎ ﻛﺎﻥ ﺃﻭ ﺯﻭﺟﺔ‪.‬‬
‫ﻭﺍﻟﻤﺴﻠﻢ ﻳﺮﺙ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﺃﻭﻟﻰ ﻣﻨﻪ ﺑﺎﻟﻤﻴﺮﺍﺙ‪ ،‬ﻓﻤﻨﻌﻪ ﺇﻳﺎﻩ‪.‬‬
‫ﻓﺈﺫﺍ ﺧﻠﻒ ﺍﻟﻤﺴﻠﻢ ﻭﻟﺪﺍ ﻛﺎﻓﺮﺍ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻩ ﻣﻦ ﻭﻟﺪ‬
‫ﻭﻻ ﻭﺍﻟﺪ ﻭﻻ ﺫﻱ ﺭﺣﻢ ﻭﻻ ﺯﻭﺝ ﻭﻻ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﺒﻴﺖ‬
‫ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﻣﻊ ﺍﻟﻮﻟﺪ ﺍﻟﻜﺎﻓﺮ ﻭﻟﺪﺍ ﺁﺧﺮ ﻣﺴﻠﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻪ‬

‫)‪(٦٦٢‬‬
 ‫ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﺩﻭﻥ ﺍﻟﻜﺎﻓﺮ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺑﺪﻝ ﺍﻟﻮﻟﺪ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﺍﻟﺪﺍ ﺃﻭ ﻭﺍﻟﺪﺓ ﺃﻭ ﺃﺣﺪ ﺫﻭﻱ‬
‫ﺃﺭﺣﺎﻣﻪ‪ ،‬ﻗﺮﻳﺒﺎ ﻛﺎﻥ ﺃﻭ ﺑﻌﻴﺪﺍ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻠﻤﺴﻠﻢ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ‪،‬‬
‫ﻭﺳﻘﻂ ﺍﻟﻮﻟﺪ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﻻ ﻳﺴﺘﺤﻖ ﻣﻨﻪ ﺷﻴﺌﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﻭﻟﺪﻳﻦ ﺃﻭ ﺛﻼﺛﺔ ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﻢ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﻭﻭﻟﺪﺍ‬
‫ﻛﺎﻓﺮﺍ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻮﻟﺪﻩ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺩﻭﻥ ﺍﻟﻜﺎﻓﺮ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻢ ﺍﻟﻮﻟﺪ‬
‫ﺍﻟﻜﺎﻓﺮ ﻗﺒﻞ ﺃﻥ ﻳﻘﺴﻢ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻧﺼﻴﺒﻪ ﻣﻌﻬﻢ‪ .‬ﻭﺇﻥ ﺃﺳﻠﻢ‬
‫ﺑﻌﺪ ﻗﺴﻤﺘﻬﻢ ﺍﻟﻤﺎﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﻭﻟﺪﺍ ﻭﺍﺣﺪﺍ ﻣﺴﻠﻤﺎ‪ ،‬ﻭﺁﺧﺮ ﻛﺎﻓﺮﺍ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ‬
‫ﻟﻠﻤﺴﻠﻢ ﺩﻭﻥ ﺍﻟﻜﺎﻓﺮ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻢ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﻦ ﺍﻟﻤﺎﻝ‬
‫ﺷﺊ‪ ،‬ﻷﻥ ﺍﻟﻤﺴﻠﻢ ﻗﺪ ﺍﺳﺘﺤﻖ ﺍﻟﻤﺎﻝ ﻋﻨﺪ ﻣﻮﺕ ﺍﻟﻤﻴﺖ‪ .‬ﻭﺇﻧﻤﺎ‬
‫ﻳﺘﺼﻮﺭ ﺍﻟﻘﺴﻤﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺘﺮﻛﺔ ﺑﻴﻦ ﻧﻔﺴﻴﻦ ﻓﺼﺎﻋﺪﺍ‪ .‬ﻓﺈﺫﺍ‬
‫ﺃﺳﻠﻢ ﻗﺒﻞ ﺍﻟﻘﺴﻤﺔ ﻗﺎﺳﻤﻬﻢ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻭﺫﻟﻚ ﻻ ﻳﺘﺄﺗﻰ ﻓﻲ‬
‫ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺃﻭﻻﺩﺍ ﻣﺴﻠﻤﻴﻦ ﻭﻭﺍﻟﺪﻳﻦ ﻛﺎﻓﺮﻳﻦ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ‬
‫ﻷﻭﻻﺩﻩ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺩﻭﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻤﺎ ﺃﻭ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻗﺒﻞ‬
‫ﻗﺴﻤﺔ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺳﻬﻤﻪ ﻣﻊ ﺍﻷﻭﻻﺩ‪ .‬ﻭﺇﻥ ﺃﺳﻠﻢ ﺑﻌﺪ ﺍﻟﻘﺴﻤﺔ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﻭﺍﻟﺪﻳﻦ ﻣﺴﻠﻤﻴﻦ ﻭﻭﻟﺪﺍ ﻛﺎﻓﺮﺍ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻠﻮﺍﻟﺪﻳﻦ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻢ ﺍﻟﻮﻟﺪ ﻗﺒﻞ ﻗﺴﻤﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﻟﻬﻤﺎ‬

‫)‪(٦٦٣‬‬
‫ﺳﻬﻤﻬﻤﺎ ﺍﻟﺴﺪﺳﺎﻥ‪ .‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻠﻮﻟﺪ‪ .‬ﻭﺇﻥ ﺃﺳﻠﻢ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﻗﺴﻤﺘﻬﻤﺎ‬
‫ﺍﻟﻤﺎﻝ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺴﻠﻢ ﻣﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ‬
‫ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻪ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻢ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻮﻟﺪ‪ ،‬ﻟﻢ ﻳﻘﺎﺳﻤﻪ‬
‫ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺇﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﻭﻟﺪﺍ ﻛﺎﻓﺮﺍ‪ ،‬ﺃﻭ ﻭﺍﻟﺪﻳﻦ ﻛﺎﻓﺮﻳﻦ ﺃﻭ ﺃﺣﺪﻫﻤﺎ‬
‫ﻭﻛﺎﻥ ﻛﺎﻓﺮﺍ‪ ،‬ﻭﺍﺑﻦ ﺍﺑﻦ ﺍﺑﻦ ﻋﻢ ﺃﻭ ﻋﻤﺔ‪ ،‬ﺃﻭ ﺍﺑﻦ ﺍﺑﻦ ﺧﺎﻝ‬
‫ﺃﻭ ﺧﺎﻟﺔ‪ ،‬ﺃﻭ ﻣﻦ ﻫﻮ ﺃﺑﻌﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻣﺴﻠﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ‬
‫ﻟﻠﺒﻌﻴﺪ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﺩﻭﻥ ﺍﻟﻮﻟﺪ ﻭﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﻓﺈﻥ ﺃﺳﻠﻢ ﺍﻟﻮﻟﺪ ﺃﻭ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺃﻭ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻗﺒﻞ ﻗﺴﻤﺘﻬﻢ‬
‫ﺍﻟﻤﺎﻝ‪ ،‬ﺭﺟﻊ ﺍﻟﻤﻴﺮﺍﺙ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺳﻘﻂ ﺫﻭﻭ ﺍﻷﺭﺣﺎﻡ‪ .‬ﻭﺇﻥ ﺃﺳﻠﻤﻮﺍ‬
‫ﺑﻌﺪ ﻗﺴﻤﺔ ﺍﻟﻤﺎﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻔﺖ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻭﻛﺎﻥ ﻣﺴﻠﻤﺎ‪ ،‬ﻭﻭﻟﺪﺍ ﺃﻭ ﻭﺍﻟﺪﺍ ﺃﻭ‬
‫ﺫﻭﻱ ﺃﺭﺣﺎﻡ ﻛﻔﺎﺭﺍ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﻟﻠﺰﻭﺝ ﻛﻠﻪ‪ ،‬ﻭﺳﻘﻂ ﻫﺆﻻﺀ‬
‫ﻛﻠﻬﻢ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻤﻮﺍ‪ ،‬ﺭﺩ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﻔﻀﻞ ﻣﻦ ﺳﻬﻢ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﻭﺇﻥ ﺧﻠﻒ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ ﻣﺴﻠﻤﺔ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﻭﺍﺭﺛﺎ ﻏﻴﺮﻫﺎ‬
‫ﻣﺴﻠﻤﺎ‪ ،‬ﻭﺧﻠﻒ ﻭﺭﺍﺛﺎ ﻛﻔﺎﺭﺍ‪ ،‬ﻛﺎﻥ ﺭﺑﻊ ﻣﺎ ﺗﺮﻛﻪ ﻟﺰﻭﺟﺘﻪ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻲ ﻹﻣﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺳﻘﻂ ﻫﺆﻻﺀ ﻛﻠﻬﻢ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻤﻮﺍ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﻗﺒﻞ ﻗﺴﻤﺔ ﺍﻟﻤﺎﻝ‪ ،‬ﺭﺩ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﻔﻀﻞ ﻋﻦ ﺳﻬﻢ ﺍﻟﺰﻭﺟﺔ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺇﺳﻼﻣﻬﻢ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻜﺎﻓﺮ ﻭﺍﺭﺛﺎ ﻣﺴﻠﻤﺎ‪ ،‬ﻭﻟﺪﺍ ﻛﺎﻥ ﺃﻭ ﻭﺍﻟﺪﺍ‪ ،‬ﺃﻭ ﺫﺍ‬

‫)‪(٦٦٤‬‬
 ‫ﺭﺣﻢ‪ ،‬ﻗﺮﻳﺒﺎ ﻛﺎﻥ ﺃﻭ ﺑﻌﻴﺪﺍ‪ ،‬ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﺃﻭ ﺯﻭﺟﺎ ﺃﻭ‬
‫ﺯﻭﺟﺔ ﻭﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻪ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﻣﻊ ﺍﻟﻤﺴﻠﻢ ﻛﺎﺋﻨﺎ‬
‫ﻣﻦ ﻛﺎﻥ‪ ،‬ﻭﺍﺭﺛﺎ ﻛﺎﻓﺮﺍ‪ ،‬ﻗﺮﻳﺒﺎ ﺃﻭ ﺑﻌﻴﺪﺍ‪ ،‬ﺃﻭ ﺯﻭﺟﺎ ﺃﻭ ﺯﻭﺟﺔ‬
‫ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﻟﻠﻮﺍﺭﺙ ﺍﻟﻤﺴﻠﻢ ﺩﻭﻥ ﺍﻟﻜﺎﻓﺮ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻢ ﺍﻟﻜﺎﻓﺮ ﻗﺒﻞ‬
‫ﻗﺴﻤﺔ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻣﻴﺮﺍﺛﻪ ﻋﻠﻰ ﻗﺪﺭ ﺍﺳﺘﺤﻘﺎﻗﻪ‪ .‬ﻭﺇﻥ ﺃﺳﻠﻢ ﺑﻌﺪ‬
‫ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻜﺎﻓﺮ ﺃﻭﻻﺩﺍ ﺻﻐﺎﺭﺍ‪ ،‬ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ‪ ،‬ﻭﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﻛﺎﻥ ﻟﻺﺧﻮﺓ‬
‫ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻟﻺﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﺏ ﺍﻟﺜﻠﺜﺎﻥ‪ ،‬ﻭﻳﻨﻔﻖ ﺍﻹﺧﻮﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻋﻠﻰ ﺍﻷﻭﻻﺩ ﺑﺤﺴﺎﺏ‬
‫ﺣﻘﻬﻢ ﺛﻠﺚ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﻳﻨﻔﻖ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﺍﻷﺏ ﺑﺤﺴﺎﺏ‬
‫ﺣﻘﻬﻢ ﺛﻠﺜﻲ ﺍﻟﻨﻔﻘﺔ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻷﻭﻻﺩ‪ ،‬ﻓﺄﺳﻠﻤﻮﺍ‪ ،‬ﺳﻠﻢ ﺍﻹﺧﻮﺓ‬
‫ﺇﻟﻴﻬﻢ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ‪ .‬ﻭﺇﻥ ﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﻜﻔﺮ‪ ،‬ﺗﺼﺮﻓﻮﺍ ﻓﻲ‬
‫ﺑﺎﻗﻲ ﺍﻟﺘﺮﻛﺔ‪ ،‬ﻭﻟﻢ ﻳﻌﻄﻮﺍ ﺍﻷﻭﻻﺩ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪ ﺃﺑﻮﻱ ﺍﻷﻭﻻﺩ ﺍﻟﺼﻐﺎﺭ ﻣﺴﻠﻤﺎ‪ ،‬ﻭﺧﻠﻒ ﺇﺧﻮﺓ‬
‫ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺃﺏ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﻡ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﻟﻸﻭﻻﺩ‬
‫ﺍﻟﺼﻐﺎﺭ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﻮﺍ ﺃﺟﺒﺮﻭﺍ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻗﻬﺮﻭﺍ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ‬
‫ﺃﺑﻮﺍ‪ ،‬ﻛﺎﻧﻮﺍ ﺑﺤﻜﻢ ﺍﻟﻤﺮﺗﺪﻳﻦ‪ ،‬ﻭﺟﺮﻯ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﺠﺮﻱ ﻋﻠﻴﻬﻢ‬
‫ﺳﻮﺍﺀ‪.‬‬
‫ﻭﺍﻟﻤﺴﻠﻢ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺃﻭﻻﺩ ﺫﻣﻴﻮﻥ ﻭﻗﺮﺍﺑﺔ ﻛﻔﺎﺭ ﻭﻣﻮﻟﻰ ﻧﻌﻤﺔ ﻣﺴﻠﻢ‪،‬‬

‫)‪(٦٦٥‬‬
 ‫ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻤﻮﻟﻰ ﻧﻌﻤﺘﻪ ﺍﻟﻤﺴﻠﻢ ﺩﻭﻥ ﺃﻭﻻﺩﻩ ﻭﻗﺮﺍﺑﺎﺗﻪ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﻳﺘﻮﺍﺭﺙ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻵﺭﺍﺀ‬
‫ﻭﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﻷﻥ ﺍﻟﺬﻱ ﺑﻪ ﺗﺜﺒﺖ ﺍﻟﻤﻮﺍﺭﺛﺔ‪ ،‬ﺍﻇﻬﺎﺭ ﺍﻟﺸﻬﺎﺩﺗﻴﻦ‪،‬‬
‫ﻭﺍﻻﻗﺮﺍﺭ ﺑﺄﺭﻛﺎﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﺤﺞ‪،‬‬
‫ﺩﻭﻥ ﻓﻌﻞ ﺍﻻﻳﻤﺎﻥ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺑﻪ ﺍﻟﺜﻮﺍﺏ‪.‬‬
‫ﻭﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﻢ ﻳﺘﻮﺍﺭﺙ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻜﻔﺮ ﻛﺎﻟﻤﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻟﻘﻮﻝ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬
‫" ﻻ ﻳﺘﻮﺍﺭﺙ ﺃﻫﻞ ﻣﻠﺘﻴﻦ‪ ،‬ﻧﺤﻦ ﻧﺮﺛﻬﻢ ﻭﻻ ﻳﺮﺛﻮﻧﺎ " ﻓﺠﻌﻞ ﻣﻦ‬
‫ﺧﺎﻟﻒ ﺍﻹﺳﻼﻡ ﻣﻠﺔ ﻭﺍﺣﺪﻩ‪.‬‬
‫ﻭﺍﻟﻤﺴﻠﻢ ﺍﻟﺬﻱ ﻭﻟﺪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﺛﻢ ﺍﺭﺗﺪ‪ ،‬ﻓﻘﺪ ﺑﺎﻧﺖ ﻣﻨﻪ‬
‫ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻗﺴﻢ ﻣﻴﺮﺍﺛﻪ‬
‫ﺑﻴﻦ ﺃﻫﻠﻪ‪ .‬ﻭﻻ ﻳﺴﺘﺘﺎﺏ ﺑﻞ ﻳﻘﺘﻞ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﻟﺤﻖ ﺑﺪﺍﺭ ﺍﻟﺤﺮﺏ‪ ،‬ﺛﻢ ﻣﺎﺕ‪ ،‬ﻭﻟﻪ ﺃﻭﻻﺩ ﻛﻔﺎﺭ‪،‬‬
‫ﻭﻟﻴﺲ ﻟﻪ ﻭﺍﺭﺙ ﻣﺴﻠﻢ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻹﻣﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻛﺎﻓﺮﺍ‪ ،‬ﻓﺄﺳﻠﻢ‪ ،‬ﺛﻢ ﺍﺭﺗﺪ‪ ،‬ﻋﺮﺽ ﻋﻠﻴﻪ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻓﺈﻥ ﺭﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻻ ﺿﺮﺑﺖ ﻋﻨﻘﻪ‪ .‬ﻓﺈﻥ ﻟﺤﻖ ﺑﺪﺍﺭ ﺍﻟﺤﺮﺏ‪،‬‬
‫ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﺍﻋﺘﺪﺕ ﻣﻨﻪ ﺍﻣﺮﺃﺗﻪ ﻋﺪﺓ ﺍﻟﻤﻄﻠﻘﺔ‪ ،‬ﺛﻢ ﻳﻘﺴﻢ‬
‫ﻣﻴﺮﺍﺛﻪ ﺑﻴﻦ ﺃﻫﻠﻪ‪ .‬ﻓﺈﻥ ﺭﺟﻊ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪،‬‬
‫ﻛﺎﻥ ﺃﻣﻠﻚ ﺑﻬﺎ‪ .‬ﻭﺇﻥ ﺭﺟﻊ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻬﺎ‬
‫ﺳﺒﻴﻞ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﻋﻠﻰ ﻛﻔﺮﻩ‪ ،‬ﻭﻟﻪ ﺃﻭﻻﺩ ﻛﻔﺎﺭ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ‬

‫)‪(٦٦٦‬‬
 ‫ﻭﺍﺭﺛﺎ ﻣﺴﻠﻤﺎ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ‬
‫ﻣﻴﺮﺍﺛﻪ ﻟﻮﺭﺛﺘﻪ ﺍﻟﻜﻔﺎﺭ‪ .‬ﻭﺫﻟﻚ ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺿﺮﺏ ﻣﻦ ﺍﻟﺘﻘﻴﺔ‬
‫ﻷﻧﻪ ﻣﺬﻫﺐ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺤﺮ ﺍﻟﻤﺴﻠﻢ ﻳﻤﻮﺕ ﻭﻳﺘﺮﻙ ﻭﺍﺭﺛﺎ ﻣﻤﻠﻮﻛﺎ‬
‫ﺍﻟﻤﻤﻠﻮﻙ ﻻ ﻳﺮﺙ ﺍﻟﺤﺮ ﻣﺎ ﺩﺍﻡ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻭﻟﺪﺍ ﻛﺎﻥ ﻭﻭﺍﻟﺪﺍ ﺃﻭ‬
‫ﺫﺍ ﺭﺣﻢ ﻣﻊ ﻭﺟﻮﺩ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ﺍﻷﺣﺮﺍﺭ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺍﻟﻐﻴﺮ ﻭﻟﺪﺍ ﺃﻭ ﻭﺍﻟﺪﺍ‪ ،‬ﺃﻭ ﺫﺍ ﺭﺣﻢ‪ ،‬ﻗﺮﻳﺒﺎ ﺃﻭ ﺑﻌﻴﺪﺍ‪ ،‬ﺫﻛﺮﺍ‬
‫ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺍﻟﺤﺮ ﻭﻟﺪﺍ ﻣﻤﻠﻮﻛﺎ ﻭﺁﺧﺮ ﺣﺮﺍ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ‬
‫ﻟﻮﻟﺪﻩ ﺍﻟﺤﺮ ﺩﻭﻥ ﺍﻟﻤﻤﻠﻮﻙ‪ .‬ﻓﺈﻥ ﺃﻋﺘﻖ ﺍﻟﻤﻤﻠﻮﻙ ﻗﺒﻞ ﻗﺴﻤﺔ ﺍﻟﻤﺎﻝ ﺑﻴﻦ‬
‫ﺍﻟﻮﺭﺛﺔ ﺍﻷﺣﺮﺍﺭ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻧﺼﻴﺒﻪ ﻣﻌﻬﻢ‪ ،‬ﻋﻠﻰ ﺣﺴﺐ ﺍﺳﺘﺤﻘﺎﻗﻪ‪.‬‬
‫ﻭﺇﻥ ﺃﻋﺘﻖ ﺑﻌﺪ ﻗﺴﻤﺔ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻓﻼ ﻣﻴﺮﺍﺙ ﻟﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﺭﺙ ﺍﻟﺤﺮ ﻭﺍﺣﺪﺍ‪ ،‬ﻟﻢ ﻳﺮﺙ ﻣﻌﻪ ﺍﻟﻤﻤﻠﻮﻙ‪،‬‬
‫ﻭﺇﻥ ﺃﻋﺘﻖ‪ ،‬ﻷﻥ ﻋﻨﺪ ﻣﻮﺕ ﺍﻟﻤﻴﺖ ﻗﺪ ﺍﺳﺘﺤﻖ ﺍﻟﺤﺮ ﺍﻟﻤﻴﺮﺍﺙ‪.‬‬
‫ﻭﺇﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﻭﻟﺪﺍ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻭﺫﺍ ﺭﺣﻢ‪ ،‬ﺑﻌﻴﺪ ﻣﻨﻪ ﺃﻭ‬
‫ﻗﺮﻳﺐ ﺣﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﻟﺬﻱ ﺭﺣﻤﻪ‪ .‬ﺩﻭﻥ ﻭﻟﺪﻩ ﺍﻟﻤﻤﻠﻮﻙ‪ .‬ﻓﺈﻥ‬
‫ﺃﻋﺘﻖ ﺍﻟﻮﻟﺪ ﻗﺒﻞ ﻗﺴﻤﺔ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻪ ﺩﻭﻥ ﺫﻱ ﺭﺣﻤﻪ‪.‬‬
‫ﻭﺇﻥ ﺃﻋﺘﻖ ﺑﻌﺪ ﻗﺴﻤﺔ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﻭﻟﺪﺍ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻭﻟﻮﻟﺪﻩ ﻭﻟﺪ ﺣﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﻟﻮﻟﺪ‬

‫)‪(٦٦٧‬‬
 ‫ﻭﻟﺪﻩ ﺍﻟﺤﺮ ﺩﻭﻥ ﻭﻟﺪﻩ ﺍﻟﻤﻤﻠﻮﻙ‪ ،‬ﻭﻟﻢ ﻳﻤﻨﻊ ﻭﻟﺪ ﺍﻟﻮﻟﺪ ﺍﻟﻤﻴﺮﺍﺙ ﻣﻦ‬
‫ﺣﻴﺚ ﻛﺎﻥ ﻣﻦ ﻳﺘﻘﺮﺏ ﺑﻪ ﻣﻤﻠﻮﻛﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺑﺎﻗﻲ ﺫﻭﻱ‬
‫ﺍﻷﺭﺣﺎﻡ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻟﻠﻤﻴﺖ ﻭﺍﺭﺙ ﺣﺮ‪ ،‬ﻭﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ ﻣﻤﻠﻮﻙ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻤﻴﺮﺍﺙ ﻟﻠﺤﺮ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻠﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺯﻭﺟﺎ ﺃﻭ ﺯﻭﺟﺔ ﺣﺮﺍ ﻭﻭﺍﺭﺛﺎ ﺁﺧﺮ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻠﺰﻭﺝ‬
‫ﺃﻭ ﺍﻟﺰﻭﺟﺔ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﻓﻲ ﻣﻴﺮﺍﺛﻬﻤﺎ ﻣﻊ ﻓﻘﺪ ﺍﻟﻮﺍﺭﺙ‪.‬‬
‫ﻭﺇﺫﺍ ﻟﻢ ﻳﺨﻠﻒ ﺍﻟﻤﻴﺖ ﻭﺍﺭﺛﺎ ﺣﺮﺍ ﻋﻠﻰ ﻭﺟﻪ‪ ،‬ﻭﺧﻠﻒ ﻭﺍﺭﺛﺎ‬
‫ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻭﻟﺪﺍ ﻛﺎﻥ ﺃﻭ ﻭﺍﻟﺪﺍ‪ ،‬ﺃﻭ ﺃﺧﺎ ﺃﻭ ﺇﺧﻮﺓ‪ ،‬ﺃﻭ ﻭﺍﺣﺪﺍ ﻣﻦ‬
‫ﺫﻭﻱ ﺃﺭﺣﺎﻣﻪ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺸﺘﺮﻯ ﻣﻦ ﺗﺮﻛﺘﻪ‪ ،‬ﻭﺃﻋﺘﻖ‪ ،‬ﻭﺃﻋﻄﻲ‬
‫ﺑﻘﻴﺔ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻤﺎﻟﻜﻪ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﺑﻴﻌﻪ‪ ،‬ﺑﻞ ﻳﻘﻬﺮ ﻋﻠﻴﻪ‪.‬‬
‫ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪﺭ ﻣﺎ ﺧﻠﻔﻪ ﺑﻘﻴﻤﺔ ﺍﻟﻤﻤﻠﻮﻙ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻪ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﺍﻟﺘﺮﻛﺔ ﺃﻗﻞ ﻣﻦ ﻗﻴﻤﺔ ﺍﻟﻤﻤﻠﻮﻙ‪ ،‬ﻟﻢ ﻳﺠﺐ ﺷﺮﺍﺀ ﺍﻟﻮﺍﺭﺙ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﺒﻴﺖ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﺣﻜﻢ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ‬
‫ﺣﻜﻢ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ ﻓﻲ ﺃﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮﻫﻤﺎ ﺍﺷﺘﺮﻳﺎ ﻭﺃﻋﺘﻘﺎ‬
‫ﻭﻭﺭﺛﺎ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ " :‬ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﺍﻟﺘﺮﻛﺔ ﺃﻗﻞ ﻣﻦ ﺛﻤﻦ ﺍﻟﻤﻤﻠﻮﻙ‪ ،‬ﺍﺳﺘﺴﻌﻲ ﻓﻲ ﺑﺎﻗﻴﻪ "‪ .‬ﻭﻟﺴﺖ‬
‫ﺃﻋﺮﻑ ﺑﺬﻟﻚ ﺃﺛﺮﺍ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺧﻠﻒ ﻭﺍﺭﺛﻴﻦ ﻣﻤﻠﻮﻛﻴﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﺮﺙ‬
‫ﻣﻊ ﺻﺎﺣﺒﻪ ﻣﺜﻞ ﻭﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﻭﻟﺪﺍ ﻭﻭﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ‬

‫)‪(٦٦٨‬‬
 ‫ﻭﻟﺪﺍ ﻭﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻒ ﺇﻻ ﻣﻘﺪﺍﺭ ﻣﺎ‬
‫ﻳﺸﺘﺮﻯ ﺑﻪ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻟﻢ ﻳﺠﺐ ﺷﺮﺍﺀ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻷﻥ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻘﻪ ﻗﺪ ﻧﻘﺺ ﻋﻦ ﺛﻤﻨﻪ‪ .‬ﻭﺫﻟﻚ ﻻ ﻳﻮﺟﺐ‬
‫ﺷﺮﺍﺀﻩ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺃﻡ ﺍﻟﻮﻟﺪ ﺗﺠﻌﻞ ﻓﻲ ﻧﺼﻴﺐ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﺗﻨﻌﺘﻖ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪،‬‬
‫ﻭﻟﻴﺲ ﻟﻬﺎ ﻣﻴﺮﺍﺙ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺍﻟﻤﻮﺍﻟﻲ ﻣﻊ ﻭﺟﻮﺩ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‬
‫ﻭﻣﻊ ﻓﻘﺪﻫﻢ‬
‫ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻤﻌﺘﻖ‪ ،‬ﻭﺧﻠﻒ ﺫﺍ ﺭﺣﻢ ﻟﻪ ﺣﺮﺍ ﻣﺴﻠﻤﺎ‪ ،‬ﻭﻟﺪﺍ‬
‫ﻛﺎﻥ ﺃﻭ ﻭﺍﻟﺪﺍ‪ ،‬ﺃﻭ ﺫﺍ ﺭﺣﻢ ﻗﺮﻳﺒﺎ ﺃﻭ ﺑﻌﻴﺪﺍ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪،‬‬
‫ﻛﺎﻧﺖ ﺗﺮﻛﺘﻪ ﻟﻪ ﺩﻭﻥ ﻣﻮﺍﻟﻴﻪ ﺍﻟﺬﻳﻦ ﺃﻋﺘﻘﻮﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺨﻠﻒ‬
‫ﺃﺣﺪﺍ ﻣﻦ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻪ‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺳﺎﺋﺒﺔ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻋﺘﻖ ﻓﻲ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻣﻦ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺎﺭﺍﺕ‪،‬‬
‫ﺃﻭ ﻳﻜﻮﻥ ﻗﺪ ﺃﻋﺘﻘﻪ ﻣﻮﻻﻩ ﻭﺗﺒﺮﺃ ﻣﻦ ﺿﻤﺎﻥ ﺟﺮﻳﺮﺗﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺙ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻹﻣﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻮﻧﻮﺍ‬
‫ﺗﻮﺍﻟﻮﺍ ﺇﻟﻰ ﺃﺣﺪ ﻳﻀﻤﻦ ﻋﻨﻬﻢ ﺟﺮﻳﺮﺗﻬﻢ ﻭﺣﺪﺛﻬﻢ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﻷﻧﻔﺎﻝ‬
‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﻌﺘﻖ ﺳﺎﺋﺒﺔ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻤﻦ ﺃﻋﺘﻘﻪ ﺭﺟﻼ ﻛﺎﻥ‬
‫ﺃﻭ ﺍﻣﺮﺃﺓ‪.‬‬

‫)‪(٦٦٩‬‬
 ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺃﻋﺘﻘﻪ ﻟﻢ ﻳﻜﻦ ﺣﻴﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﻭﻻﺩ ﺫﻛﻮﺭ‬
‫ﻭﺇﻧﺎﺙ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺙ ﺍﻟﻤﻌﺘﻖ ﻟﻮﻟﺪﻩ ﺍﻟﺬﻛﻮﺭ ﻣﻨﻬﻢ ﺩﻭﻥ ﺍﻹﻧﺎﺙ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺨﻠﻒ ﻏﻴﺮ ﺇﻧﺎﺙ ﻣﻦ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﺧﻠﻒ ﻣﻌﻬﻦ ﻋﺼﺒﺔ‪،‬‬
‫ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻌﺼﺒﺔ ﻣﻮﻻﻩ ﺩﻭﻥ ﺑﻨﺎﺗﻪ‪.‬‬
‫ﻭﺍﻟﻮﺍﻟﺪﺍﻥ ﻳﺮﺛﺎﻥ ﺍﻟﻤﻌﺘﻖ ﺇﺫ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﻌﺘﻖ ﻭﻟﺪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻪ ﻭﺍﻟﺪﺍﻥ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺃﺏ ﻭﺃﻡ ﺃﻭ ﻣﻦ ﻗﺒﻞ‬
‫ﺃﺏ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺙ ﺍﻟﻤﻮﻟﻰ ﻟﻬﻢ ﺑﻴﻨﻬﻢ ﻟﻠﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻞ ﺃﻡ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻣﻦ ﻣﻴﺮﺍﺙ ﺍﻟﻤﻌﺘﻖ ﺷﺊ ﻋﻠﻰ‬
‫ﺣﺎﻝ ﻭﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﻠﻌﺼﺒﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﺼﺒﺔ ﻭﻻ ﺃﺣﺪ ﻣﻤﻦ‬
‫ﺫﻛﺮﻧﺎﻩ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻌﺘﻖ ﺭﺟﻼ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻤﻴﺮﺍﺙ‬
‫ﻣﻮﻻﻫﺎ ﻟﻬﺎ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺣﻴﺔ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﺣﻴﺔ ﻓﻤﻴﺮﺍﺛﻪ ﻟﻌﺼﺒﺘﻬﺎ‬
‫ﺩﻭﻥ ﻭﻟﺪﻫﺎ‪ ،‬ﺫﻛﻮﺭﺍ ﻛﺎﻧﻮﺍ ﺃﻭ ﺇﻧﺎﺛﺎ‪ .‬ﻭﻗﺪ ﺑﻴﻨﺎ ﻓﻲ ﺑﺎﺏ ﺍﻟﻮﻻﺀ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﻟﻌﺘﻖ ﺗﻌﻠﻖ ﺍﻟﻮﻻﺀ ﺑﻌﻀﻪ ﺑﺒﻌﺾ‪ .‬ﻓﻌﻠﻰ ﺫﻟﻚ ﺗﺠﺮﻱ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﻤﻮﺍﺭﻳﺚ‪.‬‬
‫ﻭﺳﻬﻢ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺛﺎﺑﺖ ﻓﻲ ﺍﻟﻤﻌﺘﻖ ﻣﻊ ﻭﺟﻮﺩ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‬
‫ﻭﻣﻊ ﻓﻘﺪﻫﻢ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺇﻣﺎ ﻟﻠﻤﻮﻟﻰ ﺃﻭ ﻟﻺﻣﺎﻡ‪.‬‬
‫ﻭﻣﻦ ﺗﻮﺍﻟﻰ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻓﻀﻤﻦ ﺟﺮﻳﺮﺗﻪ ﻭﺣﺪﺛﻪ‪ ،‬ﺛﻢ ﻣﺎﺕ‬
‫ﻭﺧﻠﻒ ﻭﺍﺭﺛﺎ ﻗﺮﻳﺒﺎ ﻛﺎﻥ ﺃﻭ ﺑﻌﻴﺪﺍ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻪ ﺩﻭﻥ ﻣﻦ ﺗﻮﺍﻟﻰ‬
‫ﺇﻟﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﺣﺪ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﺑﻌﻴﺪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺯﻭﺝ‬

‫)‪(٦٧٠‬‬
 ‫ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺣﻘﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻤﻮﻻﻩ ﺍﻟﺬﻱ ﺿﻤﻦ ﺟﺮﻳﺮﺗﻪ‪.‬‬
‫ﻭﺇﻥ ﻣﺎﺕ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﻟﻪ ﻭﺍﺭﺙ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻗﺪ ﺗﻮﺍﻟﻰ ﺇﻟﻰ‬
‫ﺃﺣﺪ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻺﻣﺎﻡ‪ .‬ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻤﻮﺍﻟﻲ‪،‬‬
‫ﻭﻫﻮ ﻣﻴﺮﺍﺙ ﻣﻦ ﻻ ﻭﺍﺭﺙ ﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﺧﺎﺹ ﻟﻪ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﻷﻧﻔﺎﻝ‬
‫ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻭﻛﺎﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻳﻌﻄﻲ ﻣﻴﺮﺍﺙ‬
‫ﻣﻦ ﻻ ﻭﺍﺭﺙ ﻟﻪ ﻓﻘﺮﺍﺀ ﺃﻫﻞ ﺑﻠﺪﻩ ﻭﺿﻌﻔﺎﺀﻫﻢ‪ .‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺍﻟﺘﺒﺮﻉ ﻣﻨﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﻭﻟﺪﺍ ﻏﺎﺋﺒﺎ ﻻ ﻳﻌﺮﻑ ﺧﺒﺮﻩ‪ ،‬ﻭﻭﺭﺛﺔ ﺷﻬﻮﺩﺍ‪،‬‬
‫ﻏﻴﺮ ﺃﻥ ﺍﻟﻐﺎﺋﺐ ﺃﻭﻟﻰ ﺑﻪ ﻣﻦ ﺍﻟﺤﺎﺿﺮ‪ ،‬ﻓﺈﻧﻪ ﺗﻮﻗﻒ ﺗﺮﻛﺘﻪ ﺇﻟﻰ ﺃﻥ‬
‫ﻳﺠﺊ ﺍﻟﻐﺎﺋﺐ‪ .‬ﻓﺈﻥ ﺗﻄﺎﻭﻟﺖ ﺍﻟﻤﺪﺓ‪ ،‬ﻗﺴﻢ ﺑﻴﻦ ﺍﻟﺤﺎﺿﺮﻳﻦ‪،‬‬
‫ﻭﻛﺎﻧﻮﺍ ﺿﺎﻣﻨﻴﻦ ﻟﻪ ﺇﻥ ﺟﺎﺀ‪ .‬ﻭﺇﻥ ﻣﺎﺕ ﻓﻲ ﻏﻴﺒﺘﻪ ﺑﻌﺪ ﺍﻟﻤﻮﺭﻭﺙ‬
‫ﻣﻨﻪ‪ ،‬ﻭﻟﻪ ﻭﺭﺛﺔ‪ ،‬ﻛﺎﻥ ﻫﺆﻻﺀ ﺿﺎﻣﻨﻴﻦ ﻟﻠﻤﺎﻝ ﻟﻮﺭﺛﺘﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺧﻠﻒ ﺍﻧﺴﺎﻥ ﻣﺎﻻ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻭﺍﺭﺙ‪ ،‬ﻭﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﺇﻳﺼﺎﻟﻪ ﺇﻟﻰ ﺳﻠﻄﺎﻥ ﺍﻟﺤﻖ‪ ،‬ﻗﺴﻢ ﺫﻟﻚ ﻓﻲ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ‪ ،‬ﻭﻻ‬
‫ﻳﻌﻄﻰ ﺳﻠﻄﺎﻥ ﺍﻟﺠﻮﺭ ﻣﻨﻪ ﺷﻴﺌﺎ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺘﻐﻠﺐ ﻋﻠﻴﻪ ﺃﻭ‬
‫ﻳﺨﺎﻑ ﺳﻄﻮﺗﻪ‪ ،‬ﻓﻴﺠﻮﺯ ﺣﻴﻨﺌﺬ ﺗﺴﻠﻴﻤﻪ ﺇﻟﻴﻪ ﻟﻠﺘﻘﻴﺔ ﻭﺍﻟﺨﻮﻑ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺍﻟﻘﺎﺗﻞ ﻭﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺪﻳﺔ‬
‫ﺍﻟﻘﺎﺗﻞ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻗﺎﺗﻞ ﻋﻤﺪ‪ ،‬ﻭﻗﺎﺗﻞ ﺧﻄﺄ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺎﺗﻞ ﻋﻤﺪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺮﺙ ﺍﻟﻤﻘﺘﻮﻝ‪ :‬ﻻ ﻣﻦ ﺗﺮﻛﺘﻪ‪،‬‬
‫ﻭﻻ ﻣﻦ ﺩﻳﺘﻪ‪ ،‬ﺇﻥ ﻗﺒﻞ ﺃﻭﻟﻴﺎﺅﻩ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻟﺪﺍ ﻛﺎﻥ ﺃﻭ ﻭﺍﻟﺪﺍ‪،‬‬

‫)‪(٦٧١‬‬
 ‫ﻗﺮﻳﺒﺎ ﻛﺎﻥ ﺃﻭ ﺑﻌﻴﺪﺍ‪ ،‬ﺯﻭﺟﺎ ﻛﺎﻥ ﺃﻭ ﺯﻭﺟﺔ‪ .‬ﻭﺗﻜﻮﻥ ﺗﺮﻛﺔ‬
‫ﺍﻟﻤﻘﺘﻮﻝ ﻭﺩﻳﺘﻪ ﻟﻤﻦ ﻋﺪﺍ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﻭﺭﺛﺘﻪ ﻗﺮﻳﺒﺎ ﻛﺎﻥ ﺃﻭ ﺑﻌﻴﺪﺍ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﻘﺘﻮﻝ ﺃﺣﺪ ﻏﻴﺮ ﺍﻟﺬﻱ ﻗﺘﻠﻪ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ‬
‫ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻻ ﻳﻌﻄﻰ ﺍﻟﻘﺎﺗﻞ ﺷﻴﺌﺎ ﻣﻨﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﻗﺘﻞ ﺍﻟﺮﺟﻞ ﺍﺑﻨﻪ‪ ،‬ﻟﻢ ﻳﺮﺛﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻠﻘﺎﺗﻞ ﺃﺏ ﻭﺍﺑﻦ‪،‬‬
‫ﻭﺭﺛﺎ ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﻴﺮﺍﺙ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ ﻷﻧﻪ ﺟﺪ ﺍﻟﻤﻘﺘﻮﻝ‬
‫ﻭﺃﺧﻮﻩ‪.‬‬
‫ﻭﺇﻥ ﻗﺘﻞ ﺍﻟﺮﺟﻞ ﺃﺑﺎﻩ‪ ،‬ﻟﻢ ﻳﺮﺛﻪ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻸﺏ‬
‫ﺃﻭﻻﺩ ﻏﻴﺮ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻬﻢ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻟﺪ ﻏﻴﺮ‬
‫ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﻛﺎﻥ ﻟﻮﻟﺪﻩ ﻭﻟﺪ‪ ،‬ﻭﺭﺙ ﺟﺪﻩ ﺍﻟﻤﻘﺘﻮﻝ ﺩﻭﻥ ﺃﺑﻴﻪ ﺍﻟﻘﺎﺗﻞ‪،‬‬
‫ﻭﻟﻢ ﻳﻤﻨﻊ ﺍﻟﻤﺎﻝ ﺣﻴﺚ ﻛﺎﻥ ﻣﻦ ﻳﺘﻘﺮﺏ ﺑﻪ ﻣﻤﻨﻮﻋﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﺧﻄﺄ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺙ ﺍﻟﻤﻘﺘﻮﻝ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪،‬‬
‫ﻭﻟﺪﺍ ﻛﺎﻥ ﺃﻭ ﻭﺍﻟﺪﺍ ﺃﻭ ﺫﺍ ﺭﺣﻢ‪ ،‬ﺃﻭ ﺯﻭﺟﺎ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻣﻦ ﻧﻔﺲ‬
‫ﺍﻟﺘﺮﻛﺔ ﻭﻣﻦ ﺍﻟﺪﻳﺔ‪ .‬ﻭﻗﺪ ﺭﻭﻳﺖ ﺭﻭﺍﻳﺔ ﺑﺄﻥ ﺍﻟﻘﺎﺗﻞ ﻻ ﻳﺮﺙ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺧﻄﺄ‪ .‬ﻭﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺷﺎﺫﺓ ﻻ ﻋﻤﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻷﻥ ﺃﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ‪ ،‬ﺭﺣﻤﻪ ﺍﻟﻠﻪ‪ ،‬ﻳﺤﻤﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﻋﻠﻰ ﺃﻧﻪ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﺧﻄﺄ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺮﺙ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻳﺮﺙ‬
‫ﻣﻦ ﺍﻟﺘﺮﻛﺔ‪ ،‬ﻟﻴﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺒﺎﺭ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺃﻋﻤﻞ‪ ،‬ﻷﻧﻪ‬
‫ﺃﺣﻮﻁ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﻘﺘﻮﻝ ﻭﺍﺭﺙ ﻛﺎﻓﺮ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬

‫)‪(٦٧٢‬‬
‫ﻓﺈﻥ ﺃﺳﻠﻢ ﺍﻟﻜﺎﻓﺮ ﻛﺎﻥ ﻟﻪ ﺍﻟﻤﻴﺮﺍﺙ ﻭﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺪﻡ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺴﻠﻢ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻤﻘﺘﻮﻝ ﻋﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻭﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﺨﻴﺮ ﺑﻴﻦ ﺃﻥ‬
‫ﻳﺄﺧﺬ ﺍﻟﺪﻳﺔ‪ ،‬ﻓﻴﺠﻌﻠﻬﺎ ﻓﻲ ﺑﻴﺖ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻭ ﻳﻘﻴﺪ ﺑﻪ‬
‫ﺍﻟﻘﺎﺗﻞ‪ .‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻌﻔﻮ ﻷﻥ ﺫﻟﻚ ﻟﻴﺲ ﺑﺤﻘﻪ‪ ،‬ﻓﻴﺠﻮﺯ ﻟﻪ‬
‫ﺗﺮﻛﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﺣﻖ ﻟﺠﻤﻴﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﻘﺘﻮﻝ ﺩﻳﻦ‪ ،‬ﻭﺟﺐ ﻗﻀﺎﺅﻩ ﻣﻦ ﺍﻟﺪﻳﺔ ﻛﻤﺎ‬
‫ﻳﺠﺐ ﻗﻀﺎﺅﻩ ﻣﻦ ﻧﻔﺲ ﺍﻟﺘﺮﻛﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻤﻘﺘﻮﻝ ﻋﻤﺪﺍ ﺃﻭ‬
‫ﺧﻄﺄ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻗﺎﺗﻞ ﺍﻟﻌﻤﺪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻄﻴﻌﺎ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻟﻢ ﻳﻤﻨﻊ ﺍﻟﻤﻴﺮﺍﺙ ﻭﻟﻢ‬
‫ﻳﺤﺮﻣﻪ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺤﺮﻡ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻇﺎﻟﻤﺎ‪ .‬ﻭﻣﺜﺎﻝ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻥ‬
‫ﻳﻘﺘﻞ ﺍﻟﺮﺟﻞ ﺃﺑﺎﻩ ﻭﻫﻮ ﻛﺎﻓﺮ ﺃﻭ ﺑﺎﻍ ﻋﻠﻰ ﺇﻣﺎﻡ ﻋﺎﺩﻝ‪ ،‬ﺃﻭ‬
‫ﻗﺘﻠﻪ ﺑﺄﻣﺮ ﺍﻹﻣﺎﻡ ﺇﻣﺎ ﻗﻮﺩﺍ ﺃﻭ ﻟﻐﻴﺮ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻣﻴﺮﺍﺛﻪ ﻣﻨﻪ ﺛﺎﺑﺖ‪،‬‬
‫ﻭﻟﻢ ﻳﺴﺘﺤﻖ ﺍﻟﺤﺮﻣﺎﻥ‪.‬‬
‫ﻭﺍﻟﺪﻳﺔ ﻳﺴﺘﺤﻘﻬﺎ ﺟﻤﻴﻊ ﻭﺭﺛﺔ ﺍﻟﻤﻘﺘﻮﻝ ﻋﻠﻰ ﺳﻬﺎﻡ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﺍﻟﻮﺍﻟﺪﺍﻥ ﻭﺍﻟﻮﻟﺪ ﻭﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻳﺘﻘﺮﺏ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻷﺏ ﺧﺎﺻﺔ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪ .‬ﻭﻻ ﻳﺴﺘﺤﻘﻬﺎ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻬﺎ‪.‬‬
‫ﻭﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻳﺮﺙ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻵﺧﺮ ﻣﻦ ﻧﻔﺲ‬
‫ﺍﻟﺪﻳﺔ ﻛﻤﺎ ﻳﺮﺛﻪ ﻣﻦ ﻧﻔﺲ ﺍﻟﺘﺮﻛﺔ ﻣﺎ ﻟﻢ ﻳﻘﺘﻞ ﺃﺣﺪﻫﻤﺎ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﻓﺈﻥ ﻗﺘﻠﻪ‪ ،‬ﻣﻨﻊ ﺍﻟﻤﻴﺮﺍﺙ ﻣﻦ ﺍﻟﺘﺮﻛﺔ ﻭﺍﻟﺪﻳﺔ ﻣﻌﺎ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬

‫)‪(٦٧٣‬‬
 ‫ﻭﺍﻟﻤﻄﻠﻘﺔ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ ﺇﺫﺍ ﻗﺘﻠﺖ‪ ،‬ﻭﺭﺛﻬﺎ ﺍﻟﺰﻭﺝ ﻣﻦ‬
‫ﺗﺮﻛﺘﻬﺎ ﻭﺩﻳﺘﻬﺎ‪ .‬ﻭﺇﻥ ﻗﺘﻞ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺭﺛﺘﻪ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻣﺎ‬
‫ﺩﺍﻣﺖ ﻓﻲ ﺍﻟﻌﺪﺓ ﻣﻦ ﺍﻟﺘﺮﻛﺔ ﻭﺍﻟﺪﻳﺔ ﻭﺗﻜﻮﻥ ﻋﻠﻴﻬﺎ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ‬
‫ﺯﻭﺟﻬﺎ‪ .‬ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻌﺪﺓ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻣﻴﺮﺍﺙ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻃﻼﻗﺎ ﻻ ﻳﻤﻠﻚ ﻓﻴﻬﺎ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻮﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﻣﻴﺮﺍﺙ ﻣﻦ ﺻﺎﺣﺒﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺍﻟﻐﺮﻗﻰ ﻭﺍﻟﻤﻬﺪﻭﻡ ﻋﻠﻴﻬﻢ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ‬
‫ﻭﻣﻦ ﻳﺸﻜﻞ ﺃﻣﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﺇﺫﺍ ﻏﺮﻕ ﺟﻤﺎﻋﺔ ﻳﺘﻮﺍﺭﺛﻮﻥ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﺍﻧﻬﺪﻡ ﻋﻠﻴﻬﻢ‬
‫ﺣﺎﺋﻂ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ‪ :‬ﺃﻳﻬﻢ ﻣﺎﺕ ﻗﺒﻞ ﺻﺎﺣﺒﻪ‪،‬‬
‫ﻭﺭﺙ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ﻣﻦ ﻧﻔﺲ ﺗﺮﻛﺘﻪ ﻻ ﻣﻤﺎ ﻳﺮﺛﻪ ﻣﻦ ﺍﻵﺧﺮ‪،‬‬
‫ﻳﻘﺪﻡ ﺍﻷﺿﻌﻒ ﻓﻲ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻤﻴﺮﺍﺙ ﻭﻳﺆﺧﺮ ﺍﻷﻗﻮﻯ ﺫﻟﻚ‪.‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ ﺯﻭﺝ ﻭﺯﻭﺟﺔ ﻏﺮﻗﺎ‪ ،‬ﻓﺈﻧﻪ ﺗﻔﺮﺽ ﺍﻟﻤﺴﺄﻟﺔ‪ :‬ﻛﺄﻥ‬
‫ﺍﻟﺰﻭﺝ ﻣﺎﺕ ﺃﻭﻻ‪ ،‬ﻭﺗﻮﺭﺙ ﻣﻨﻪ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻷﻥ ﺳﻬﻤﻬﺎ ﻓﻲ‬
‫ﺍﻻﺳﺘﺤﻘﺎﻕ ﺃﻗﻞ ﻣﻦ ﺳﻬﻢ ﺍﻟﺰﻭﺝ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺃﻛﺜﺮ ﻣﺎ ﺗﺴﺘﺤﻘﻪ‬
‫ﺍﻟﻤﺮﺃﺓ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺃﻛﺜﺮ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﺍﻟﻨﺼﻒ‪ ،‬ﻓﻬﻮ ﺃﻗﻮﻯ‬
‫ﺣﻈﺎ ﻣﻨﻬﺎ‪ ،‬ﻓﺘﻌﻄﻰ ﺍﻟﻤﺮﺃﺓ ﺣﻘﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻮﺭﺛﺘﻪ‪ .‬ﺛﻢ ﺗﻔﺮﺽ‬
‫ﺍﻟﻤﺴﺄﻟﺔ‪ :‬ﺑﺄﻧﻬﺎ ﻣﺎﺗﺖ ﺃﻭﻻ‪ ،‬ﻭﻳﻮﺭﺙ ﺍﻟﺰﻭﺝ ﻣﻨﻬﺎ ﺣﻘﻪ ﻣﻦ ﻧﻔﺲ‬
‫ﺗﺮﻛﺘﻬﺎ‪ ،‬ﻻ ﻣﻤﺎ ﻭﺭﺛﺘﻪ‪ ،‬ﻭﺗﻌﻄﻰ ﻭﺭﺛﺘﻬﺎ ﺑﻘﻴﺔ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﻣﺜﻞ ﺃﺏ ﻭﺍﺑﻦ‪ ،‬ﻓﺈﻧﻪ ﻳﻔﺮﺽ‪ :‬ﻛﺄﻥ ﺍﻻﺑﻦ ﻣﺎﺕ ﺃﻭﻻ‬

‫)‪(٦٧٤‬‬
 ‫ﻓﻴﻮﺭﺙ ﺍﻷﺏ ﻣﻨﻪ‪ ،‬ﻷﻥ ﺳﻬﻤﻪ ﺍﻟﺴﺪﺱ ﻣﻊ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻼﺑﻦ‬
‫ﻓﻬﻮ ﺃﺿﻌﻒ ﻣﻨﻪ ﻭﺗﻌﻄﻰ ﻭﺭﺛﺘﻪ ﻣﺎ ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﻤﺎﻝ‪ .‬ﺛﻢ ﺗﻔﺮﺽ‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﺃﻥ ﺍﻷﺏ ﻣﺎﺕ ﻓﻴﻌﻄﻰ ﺍﻻﺑﻦ ﺣﻘﻪ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻮﺭﺛﺘﻪ‪.‬‬
‫ﻓﺈﻥ ﻓﺮﺿﻨﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻥ ﻟﻸﺏ ﻭﺍﺭﺛﺎ‪ ،‬ﻏﻴﺮ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﻮﻟﺪ ﺃﻭﻟﻰ ﻣﻨﻪ‪ ،‬ﻭﻓﺮﺿﻨﺎ ﺃﻥ ﻟﻠﻮﻟﺪ ﻭﺍﺭﺛﺎ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺃﺑﺎﻩ ﺃﻭﻟﻰ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﺼﻴﺮ ﻣﻴﺮﺍﺙ ﺍﻻﺑﻦ ﻟﻮﺭﺛﺔ ﺍﻷﺏ‪ ،‬ﻭﻣﻴﺮﺍﺙ ﺍﻷﺏ ﻟﻮﺭﺛﺔ ﺍﻻﺑﻦ‪ .‬ﻷﻧﺎ‬
‫ﺇﺫﺍ ﻓﺮﺿﻨﺎ ﻣﻮﺕ ﺍﻻﺑﻦ ﺃﻭﻻ‪ ،‬ﺻﺎﺭﺕ ﺗﺮﻛﺘﻪ ﻟﻸﺏ‪ ،‬ﻭﺇﺫﺍ ﻓﺮﺿﻨﺎ‬
‫ﻣﻮﺕ ﺍﻷﺏ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺻﺎﺭﺕ ﺗﺮﻛﺘﻪ ﺧﺎﺻﺔ ﻟﻠﻮﻟﺪ‪ ،‬ﻭﺻﺎﺭ ﻣﺎ ﻛﺎﻥ‬
‫ﻭﺭﺛﻪ ﻣﻦ ﺍﺑﻨﻪ ﻟﻮﺭﺛﺘﻪ ﺍﻷﺧﺮ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻓﺮﺿﻨﺎ ﻣﻮﺕ ﺍﻷﺏ ﺗﺼﻴﺮ‬
‫ﺗﺮﻛﺘﻪ ﺧﺎﺻﺔ ﻟﻮﺭﺛﺔ ﺍﻻﺑﻦ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺠﺮﻱ ﺃﺻﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.‬‬
‫ﻓﺈﻥ ﻣﺎﺕ ﻧﻔﺴﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻟﻢ ﻳﺨﻠﻒ ﺷﻴﺌﺎ‪ ،‬ﻭﺍﻵﺧﺮ ﺧﻠﻒ‪،‬‬
‫ﻓﺎﻟﺬﻱ ﺧﻠﻒ ﻳﺮﺛﻪ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﻨﺘﻘﻞ ﻣﻨﻪ ﺇﻟﻰ ﻭﺭﺛﺘﻪ ﺩﻭﻥ ﻭﺭﺛﺔ‬
‫ﺍﻟﺬﻱ ﺧﻠﻒ‪.‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪ .‬ﻓﺈﻧﻪ ﺇﻥ ﻓﺮﺿﻨﺎ‬
‫ﺃﻥ ﺍﻻﺑﻦ ﻟﻢ ﻳﺨﻠﻒ ﺷﻴﺌﺎ‪ ،‬ﻓﺎﻷﺏ ﻟﻴﺲ ﻟﻪ ﻣﻨﻪ ﺣﻆ‪ .‬ﻓﺈﺫﺍ ﻗﺪﺭﻧﺎ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﻣﻮﺕ ﺍﻷﺏ‪ ،‬ﻭﺭﺛﻪ ﺍﻻﺑﻦ‪ ،‬ﻓﺼﺎﺭﺕ ﺗﺮﻛﺔ ﺍﻷﺏ‬
‫ﻟﻮﺭﺛﺔ ﺍﻻﺑﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻓﺮﺿﻨﺎ ﺃﻥ ﺍﻻﺑﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﻟﻸﺏ‬
‫ﻣﺎﻝ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻓﺮﺿﻨﺎ ﻣﻮﺕ ﺍﻻﺑﻦ‪ ،‬ﺍﻧﺘﻘﻠﺖ ﺗﺮﻛﺘﻪ ﺇﻟﻰ ﺍﻷﺏ‪.‬‬
‫ﻓﺈﺫﺍ ﻓﺮﺿﻨﺎ ﺑﻌﺪ ﺫﻟﻚ ﻣﻮﺕ ﺍﻷﺏ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺊ ﺇﻟﻰ ﺍﻻﺑﻦ‪.‬‬
‫ﻷﻥ ﺍﻟﺬﻱ ﻭﺭﺛﻪ ﻣﻦ ﺍﻻﺑﻦ ﻻ ﻳﺮﺙ ﺍﻻﺑﻦ ﻣﻨﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪،‬‬

‫)‪(٦٧٥‬‬
 ‫ﻓﻴﺼﻴﺮ ﻣﺎ ﻭﺭﺛﻪ ﻣﻦ ﺍﺑﻨﻪ ﻟﻮﺭﺛﺘﻪ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﻟﻠﻤﺴﺄﻟﺔ ﻣﺜﺎﻝ ﺁﺧﺮ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳﻔﺮﺽ ﻓﻲ ﺃﺧﻮﻳﻦ ﻣﻌﺘﻘﻴﻦ‬
‫ﻣﺎﺗﺎ‪ ،‬ﻳﺮﺙ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻷﺣﺪﻫﻤﺎ ﻣﺎﻝ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻟﻶﺧﺮ ﺷﺊ‪ ،‬ﻭﻟﻬﻤﺎ ﻣﻮﻟﻴﺎﻥ‪ ،‬ﻟﻴﺲ ﻟﻬﻤﺎ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﻮﺭﺍﺙ‪،‬‬
‫ﻓﻴﺼﻴﺮ ﻣﻴﺮﺍﺙ ﺍﻟﺬﻱ ﻟﻪ ﻣﺎﻝ ﻟﻤﻮﻟﻰ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﻣﺎﻝ‪ .‬ﻷﻧﺎ ﺇﺫﺍ‬
‫ﻓﺮﺿﻨﺎ ﻣﻮﺕ ﺃﺣﺪﻫﻤﺎ ﺍﻟﺬﻱ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻭﺭﺛﻪ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ‬
‫ﻣﺎﻝ‪ .‬ﻓﺈﺫﺍ ﻓﺮﺿﻨﺎ ﺑﻌﺪ ﺫﻟﻚ ﻣﻮﺗﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺊ ﻟﻪ ﻳﺮﺛﻪ‬
‫ﺍﻵﺧﺮ‪ .‬ﻭﺍﻟﺬﻱ ﻭﺭﺛﻪ ﻣﻦ ﺃﺧﻴﻪ ﻟﻴﺲ ﻟﻪ ﻭﺍﺭﺙ ﻳﺮﺛﻪ‪ ،‬ﻓﻴﺼﻴﺮ‬
‫ﻟﻤﻮﻻﻩ ﺍﻟﺬﻱ ﺃﻋﺘﻘﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻻ ﺗﺮﺟﻴﺢ ﻓﻴﻬﺎ ﻟﺘﻘﺪﻳﻢ ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﺍﻟﺘﻮﺭﻳﺚ‬
‫ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﺃﺧﻮﻳﻦ ﻣﻦ ﺃﺏ ﺃﻭ ﻣﻦ ﺃﺏ ﻭﺃﻡ ﺃﻭ ﻣﻦ‬
‫ﺃﻡ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺙ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ ﻣﺜﻞ ﻣﺎ ﻳﺮﺛﻪ ﺻﺎﺣﺒﻪ‬
‫ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪ ،‬ﻓﻠﻴﺲ ﺃﺣﺪﻫﻤﺎ ﺃﻗﻮﻯ ﻣﻦ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻓﺄﻧﺖ ﻣﺨﻴﺮ ﻓﻲ ﺗﻘﺪﻳﻢ ﺃﻳﻬﻤﺎ ﺷﺌﺖ‪.‬‬
‫ﻭﺇﺫﺍ ﻏﺮﻕ ﻧﻔﺴﺎﻥ ﻟﻴﺲ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭﺍﺭﺙ ﻏﻴﺮ ﺻﺎﺣﺒﻪ‪،‬‬
‫ﻓﻤﻴﺮﺍﺛﻬﻤﺎ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪ .‬ﻷﻥ ﻣﺎ ﻳﻨﺘﻘﻞ ﺇﻟﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ‬
‫ﺻﺎﺣﺒﻪ ﻻ ﻭﺍﺭﺙ ﻟﻪ‪ ،‬ﻓﻴﺼﻴﺮ ﺫﻟﻚ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺃﺣﺪﻫﻤﺎ ﻟﻪ ﻭﺍﺭﺙ ﻣﻦ ﺫﻱ ﺭﺣﻢ ﺃﻭ ﻣﻮﻟﻰ ﻧﻌﻤﺔ ﺃﻭ ﻣﻮﻟﻰ ﺿﺎﻣﻦ‬
‫ﺟﺮﻳﺮﺓ ﺃﻭ ﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ‪ ،‬ﻓﺈﻥ ﻣﻴﺮﺍﺙ ﺍﻟﺬﻱ ﻟﻪ ﻭﺍﺭﺙ ﻟﻤﻦ ﻟﻴﺲ‬
‫ﻟﻪ ﻭﺍﺭﺙ‪ ،‬ﻭﻳﻨﺘﻘﻞ ﻣﻨﻪ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻳﺼﻴﺮ ﻣﺎﻝ ﻣﻦ ﻟﻴﺲ‬
‫ﻟﻪ ﻭﺍﺭﺙ ﻟﻤﻦ ﻟﻪ ﻭﺍﺭﺙ‪ ،‬ﻓﻴﻨﺘﻘﻞ ﻣﻨﻪ ﺇﻟﻰ ﻭﺭﺛﺘﻪ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ‬

‫)‪(٦٧٦‬‬
 ‫ﺍﻟﻤﺜﺎﻝ ﻳﺠﺮﻱ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ .‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺄﻣﻞ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻄﻠﻊ‬
‫ﻣﻨﻪ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.‬‬
‫ﻭﺇﺫﺍ ﻏﺮﻕ ﻧﻔﺴﺎﻥ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ﻳﺮﺙ ﺃﺣﺪﻫﻤﺎ ﺻﺎﺣﺒﻪ‬
‫ﻭﺍﻵﺧﺮ ﻻ ﻳﺮﺛﻪ ﻻ ﻳﻮﺭﺙ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻴﺮﺍﺙ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﻮﺭﺛﺘﻪ‪ .‬ﻣﺜﺎﻝ ﺫﻟﻚ ﺃﻥ ﻳﻐﺮﻕ ﺃﺧﻮﺍﻥ‪ ،‬ﻭﻷﺣﺪ‬
‫ﺍﻷﺧﻮﻳﻦ ﺃﻭﻻﺩ‪ ،‬ﻓﺈﻥ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﻭﻻﺩ ﻻ ﻳﺮﺛﻪ ﺍﻵﺧﺮ‪ ،‬ﻭﺃﺧﻮﻩ‬
‫ﻟﻴﺲ ﻟﻪ ﻭﻟﺪ ﻭﻻ ﻭﺍﻟﺪ ﺇﻥ ﺻﺢ ﺃﻥ ﻳﺮﺛﻪ ﻫﺬﺍ ﺍﻷﺥ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺴﻘﻂ ﻫﺬﺍ ﺍﻟﺤﻜﻢ‪ ،‬ﻷﻧﻪ ﺇﻧﻤﺎ ﺟﻌﻞ ﺫﻟﻚ‬
‫ﺑﺄﻥ ﻗﻴﻞ‪ :‬ﻳﻮﺭﺙ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪ .‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺼﺢ ﺫﻟﻚ ﻓﻴﻪ‪،‬‬
‫ﻓﺎﻟﺤﻜﻢ ﺳﺎﻗﻂ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﻧﻔﺴﺎﻥ ﺣﺘﻒ ﺃﻧﻔﻬﻤﺎ‪ ،‬ﻟﻢ ﻳﻮﺭﺙ ﺑﻌﻀﻬﻤﺎ ﻣﻦ‬
‫ﺑﻌﺾ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻴﺮﺍﺙ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﻤﻦ ﻳﺮﺛﻪ ﻣﻦ ﺍﻟﻮﺭﺍﺙ‬
‫ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﺟﻌﻞ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻓﻴﻪ‬
‫ﺗﻘﺪﻳﻢ ﻣﻮﺕ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﻭﺍﺭﺛﺎ ﻟﻪ ﻣﺎ ﻟﻠﺮﺟﻞ ﻭﻣﺎ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺘﺒﺮ‬
‫ﺣﺎﻟﻪ ﺑﺎﻟﺒﻮﻝ‪ ،‬ﻓﺄﻳﻬﻤﺎ ﺳﺒﻖ ﻣﻨﻪ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺭﺙ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺧﺮﺝ‬
‫ﻣﻦ ﺍﻟﻤﻮﺿﻌﻴﻦ ﺳﻮﺍﺀ ﻓﺄﻳﻬﻤﺎ ﺍﻧﻘﻄﻊ ﻣﻨﻪ ﺍﻟﺒﻮﻝ ﻭﺭﺙ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ‬
‫ﺍﻧﻘﻄﻊ ﻣﻨﻬﻤﺎ ﻣﻌﺎ‪ ،‬ﻭﺭﺙ ﻣﻴﺮﺍﺙ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ :‬ﻧﺼﻒ ﻣﻴﺮﺍﺙ‬
‫ﺍﻟﺮﺟﺎﻝ ﻭﻧﺼﻒ ﻣﻴﺮﺍﺙ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ ﺳﺄﻟﻪ‬

‫)‪(٦٧٧‬‬
‫ﻳﺤﻴﻰ ﺑﻦ ﺃﻛﺜﻢ ﻋﻦ ﻫﺬ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻣﻦ ﻳﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻤﺒﺎﻝ‪:‬‬
‫ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ؟ ﻓﺈﻥ ﻧﻈﺮ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺆﻣﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﺸﺨﺺ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻪ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻓﺮﺟﻬﺎ‪ .‬ﻭﺇﻥ ﻧﻈﺮﺕ‬
‫ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻼ ﻳﺆﻣﻦ ﺃﻳﻀﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺨﺺ ﺭﺟﻼ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﺎ ﺃﻥ‬
‫ﺗﻨﻈﺮ ﺇﻟﻰ ﻓﺮﺝ ﺭﺟﻞ ﻟﻴﺲ ﺑﺬﻱ ﻣﺤﺮﻡ ﻟﻬﺎ ﻭﻻ ﺯﻭﺝ‪ .‬ﻓﺄﺟﺎﺏ‪،‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﺄﻥ ﻗﺎﻝ‪ :‬ﻳﻨﻈﺮ ﻗﻮﻡ ﻋﺪﻭﻝ‪ ،‬ﻳﺄﺧﺬ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻢ ﻣﺮﺁﺓ ﻭﺗﻘﻮﻡ ﺍﻟﺨﻨﺜﻰ ﺧﻠﻔﻬﻢ ﻋﺮﻳﺎﻧﺔ‪ ،‬ﻓﻴﻨﻈﺮﻭﻥ ﻓﻲ ﺍﻟﻤﺮﺁﺓ‪،‬‬
‫ﻓﻴﺮﻭﻥ ﺷﺒﺤﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﺤﻜﻤﻮﻥ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﺗﻌﺪ ﺃﺿﻼﻋﻪ ﻣﻦ ﺍﻟﺠﺎﻧﺒﻴﻦ‪ :‬ﻓﺈﻥ ﺗﺴﺎﻭﻳﺎ‪،‬‬
‫ﻭﺭﺙ ﻣﻴﺮﺍﺙ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺇﻥ ﺯﺍﺩ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺭﺙ ﻣﻴﺮﺍﺙ‬
‫ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻭﺍﻷﻭﻝ ﺃﺣﻮﻁ ﻭﺃﻛﺜﺮ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬
‫ﻓﺈﻥ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﻣﻮﻟﻮﺩﺍ ﻟﻴﺲ ﻟﻪ ﻣﺎ ﻟﻠﺮﺟﺎﻝ ﻭﻻ ﻣﺎ ﻟﻠﻨﺴﺎﺀ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﻮﺭﺙ ﺑﺎﻟﻘﺮﻋﺔ‪ ،‬ﻓﻴﻜﺘﺐ ﻋﻠﻰ ﺳﻬﻢ " ﻋﺒﺪ ﺍﻟﻠﻪ " ﻭﻋﻠﻰ ﺳﻬﻢ‬
‫ﺁﺧﺮ " ﺃﻣﺔ ﺍﻟﻠﻪ "‪ ،‬ﻭﻳﺨﻠﻄﺎﻥ ﺑﺎﻟﺮﻗﺎﻉ ﺍﻟﻤﺒﻬﻤﺔ‪ ،‬ﺛﻢ ﻳﺴﺘﺨﺮﺝ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﺄﻳﻬﻤﺎ ﺧﺮﺝ‪ ،‬ﻭﺭﺙ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﻠﻒ ﺍﻟﻤﻴﺖ ﺷﺨﺼﺎ ﻟﻪ ﺭﺃﺳﺎﻥ ﺃﻭ ﺑﺪﻧﺎﻥ ﻋﻠﻰ ﺣﻘﻮ ﻭﺍﺣﺪ‪،‬‬
‫ﺗﺮﻙ ﺣﺘﻰ ﻳﻨﺎﻡ‪ ،‬ﺛﻢ ﻳﻨﺒﻪ ﺃﺣﺪﻫﻤﺎ‪ :‬ﻓﺈﺫﺍ ﺍﻧﺘﺒﻪ ﺍﻵﺧﺮ ﻣﻌﻪ‪،‬‬
‫ﻭﺭﺙ ﻣﻴﺮﺍﺙ ﺷﺨﺺ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻨﺘﺒﻪ ﺍﻵﺧﺮ‪ ،‬ﻭﺭﺙ ﻣﻴﺮﺍﺙ‬
‫ﺷﺨﺼﻴﻦ‪.‬‬

‫)‪(٦٧٨‬‬
 ‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﻭﻟﺪ ﺍﻟﻤﻼﻋﻨﺔ ﻭﻭﻟﺪ ﺍﻟﺰﻧﺎ ﻭﺍﻟﺤﻤﻴﻞ ﻭﺍﻟﻠﻘﻴﻂ‬
‫ﻭﺍﻟﻤﺸﻜﻮﻙ ﻓﻴﻪ‬
‫ﻭﻟﺪ ﺍﻟﻤﻼﻋﻨﺔ ﻻ ﻳﺮﺛﻪ ﺃﺑﻮﻩ ﺳﻮﺍﺀ ﺍﻋﺘﺮﻑ ﺑﻪ ﺑﻌﺪ ﺍﻟﻠﻌﺎﻥ ﺃﻭ ﻟﻢ‬
‫ﻳﻌﺘﺮﻑ ﺑﻪ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺟﻬﺘﻪ ﻣﻦ ﺟﺪ ﻭﺟﺪﺓ ﻭﺃﺧﻮﺍﺕ ﻭﻋﻤﻮﻣﺔ‬
‫ﻭﻋﻤﺎﺕ ﻭﺃﻭﻻﺩﻫﻢ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺮﺙ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ﺃﻳﻀﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻌﺘﺮﻑ ﺑﻪ ﺃﺑﻮﻩ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻠﻌﺎﻥ‪ .‬ﻓﺈﻥ ﺍﻋﺘﺮﻑ‬
‫ﺑﻪ‪ ،‬ﻭﺭﺙ ﺍﻻﺑﻦ ﺍﻷﺏ ﺩﻭﻥ ﻏﻴﺮﻩ ﻣﻤﻦ ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﻣﻦ ﺟﻬﺘﻪ‪،‬‬
‫ﻭﻣﻴﺮﺍﺛﻪ ﻟﻮﻟﺪﻩ ﻭﻣﻦ ﻳﺮﺙ ﻣﻌﻬﻢ ﻣﻦ ﺃﻡ ﻭﺯﻭﺝ ﺃﻭ ﺯﻭﺟﺔ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻟﺪ‪ ،‬ﻓﻤﻴﺮﺍﺛﻪ ﻷﻣﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﻴﺔ‪ .‬ﻓﺈﻥ‬
‫ﻟﻢ ﺗﻜﻦ ﺣﻴﺔ‪ ،‬ﻓﻺﺧﻮﺗﻪ ﻭﺃﺧﻮﺍﺗﻪ ﺃﻭ ﺃﻭﻻﺩﻫﻢ ﻣﻦ ﺟﻬﺘﻬﺎ‪ ،‬ﺍﻟﺬﻛﺮ‬
‫ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ ﺳﻮﺍﺀ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﻊ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﺃﻭ ﺃﻭﻻﺩﻫﻢ ﺟﺪ ﺃﻭ ﺟﺪﺓ‪،‬‬
‫ﻗﺎﺳﻤﻬﻢ ﻛﻮﺍﺣﺪ ﻣﻨﻬﻢ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺇﺧﻮﺓ ﻭﻻ ﺃﺧﻮﺍﺕ ﻭﻻ‬
‫ﺃﻭﻻﺩﻫﻢ ﻭﻻ ﺟﺪ ﻭﻻ ﺟﺪﺓ‪ ،‬ﻓﻤﻴﺮﺍﺛﻪ ﻷﺧﻮﺍﻟﻪ ﻭﺧﺎﻻﺗﻪ ﺑﻴﻨﻬﻢ‬
‫ﺑﺎﻟﺴﻮﻳﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻓﻤﻴﺮﺍﺛﻪ ﻷﻗﺮﺏ ﺍﻟﻨﺎﺱ‬
‫ﺇﻟﻴﻪ ﻣﻦ ﺟﻬﺔ ﺃﻣﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ ﺳﻮﺍﺀ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﺣﺪ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﻗﺎﺭﺏ ﻣﻦ‬
‫ﺟﻬﺔ ﺃﺑﻴﻪ ﺍﻟﺬﻱ ﻧﻔﺎﻩ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻹﻣﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ‬
‫ﻷﻗﺎﺭﺑﻪ ﻣﻦ ﺟﻬﺔ ﺃﺑﻴﻪ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻭﻟﺪ ﺍﻟﻤﻼﻋﻨﺔ ﻳﺮﺙ ﺃﻣﻪ ﻭﺟﻤﻴﻊ ﻣﻦ ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﻣﻦ ﺟﻬﺘﻬﺎ‬

‫)‪(٦٧٩‬‬
‫ﻣﻦ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻭﺟﺪ ﻭﺟﺪﺓ ﻭﺧﺎﻝ ﻭﺧﺎﻟﺔ ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻷﻗﺎﺭﺏ‬
‫ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻻ ﻳﺮﺙ ﺃﺣﺪﺍ ﻣﻨﻬﻢ‪ ،‬ﻭﻫﻢ ﻳﺮﺛﻮﻧﻪ‪ .‬ﻭﺍﻷﻭﻝ‬
‫ﺃﺣﻮﻁ‪ ،‬ﻷﻥ ﻧﺴﺒﻪ ﻣﻦ ﺟﻬﺔ ﺍﻷﻡ ﺛﺎﺑﺖ ﻧﺴﺒﺎ ﺷﺮﻋﻴﺎ‪ ،‬ﻭﺑﻪ ﺗﺜﺒﺖ‬
‫ﺍﻟﻤﻮﺍﺭﺛﺔ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻣﻴﺮﺍﺙ ﻭﻟﺪ ﺍﻟﻤﻼﻋﻨﺔ ﺛﻠﺜﻪ ﻷﻣﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻹﻣﺎﻡ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻷﻥ ﺟﻨﺎﻳﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻓﺈﻥ ﺗﺮﻙ ﻭﻟﺪ ﺍﻟﻤﻼﻋﻨﺔ ﺃﺧﻮﻳﻦ ﻟﻪ ﺃﻭ ﺃﺧﺘﻴﻦ ﺃﻭ ﺃﺧﺎ ﻭﺃﺧﺘﻴﻦ‪،‬‬
‫ﺃﺣﺪﻫﻤﺎ ﺃﺧﺎ ﻛﺎﻥ ﺃﻭ ﺃﺧﺘﺎ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻷﻡ‪ ،‬ﻓﺎﻟﻤﺎﻝ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ ،‬ﻷﻥ ﻧﺴﺐ ﺍﻷﺥ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ‬
‫ﻏﻴﺮ ﻣﻌﺘﺪ ﺑﻪ‪ .‬ﻭﺇﻧﻤﺎ ﻳﻌﺘﺪ ﺑﻤﺎ ﻛﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﻷﻡ‪ .‬ﻓﻜﺄﻧﻪ ﺧﻠﻒ‬
‫ﺃﺧﻮﻳﻦ ﻷﻡ ﻭﺃﺧﺘﻴﻦ ﻟﻬﺎ‪ ،‬ﺃﻭ ﺃﺧﺎ ﻭﺃﺧﺘﺎ ﻟﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻤﺎ‬
‫ﻧﺼﻔﻴﻦ‪ .‬ﻓﺈﻥ ﺧﻠﻒ ﺍﺑﻦ ﺃﺧﻴﻪ ﻷﻣﻪ ﻭﺍﺑﻨﺔ ﺃﺧﺘﻪ ﻟﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ‬
‫ﺃﻳﻀﺎ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺗﺮﻙ ﺑﻨﺖ ﺃﺧﻴﻪ ﻷﻣﻪ ﻭﺍﺑﻦ‬
‫ﺃﺧﺘﻪ ﻟﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ .‬ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﻳﺄﺧﺬ ﻧﺼﻴﺐ ﻣﻦ ﻳﺘﻘﺮﺏ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻳﺘﻘﺮﺑﻮﻥ ﺑﻪ ﻣﻦ ﺍﻷﺥ ﻭﺍﻷﺧﺖ‬
‫ﻣﺘﺴﺎﻭﻳﺎﻥ ﻓﻲ ﺍﻟﻘﺴﻤﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺧﻠﻒ ﺃﺧﺎ ﻭﺃﺧﺘﺎ ﺃﻭ ﺍﺑﻦ ﺃﺥ ﺃﻭ‬
‫ﺍﺑﻦ ﺃﺧﺖ ﻣﻊ ﺟﺪ ﻭﺟﺪﺓ ﻣﻦ ﻗﺒﻠﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻤﺎ ﺃﺛﻼﺛﺎ ﻟﻤﺜﻞ‬
‫ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ﻳﺠﺮﻱ ﻣﻴﺮﺍﺙ ﻭﻟﺪ ﺍﻟﻤﻼﻋﻨﺔ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ‬

‫)‪(٦٨٠‬‬
 ‫ﻳﻌﺮﻑ ﻭﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻭﻟﺪ ﺍﻟﺰﻧﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺮﺛﻪ ﺃﺣﺪ ﺇﻻ ﻭﻟﺪﻩ ﺃﻭ ﺯﻭﺟﻪ ﺃﻭ‬
‫ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻫﻮ ﺃﻳﻀﺎ ﻻ ﻳﺮﺙ ﺃﺣﺪﺍ ﺇﻻ ﻭﻟﺪﻩ ﺃﻭ ﺯﻭﺟﻪ ﺃﻭ ﺯﻭﺟﺘﻪ‪.‬‬
‫ﻓﺈﻥ ﻣﺎﺕ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻭﻟﺪ ﻭﻻ ﺯﻭﺝ ﻭﻻ ﺯﻭﺟﺔ‪ ،‬ﻓﻤﻴﺮﺍﺛﻪ ﻹﻣﺎﻡ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻻ ﻳﺮﺛﻪ ﺃﺑﻮﺍﻩ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻣﻤﻦ ﻳﺘﻘﺮﺏ ﺑﻬﻤﺎ ﺇﻟﻴﻪ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﻣﻴﺮﺍﺙ ﻭﻟﺪ ﺍﻟﺰﻧﺎ ﻣﺜﻞ ﻣﻴﺮﺍﺙ ﻭﻟﺪ‬
‫ﺍﻟﻤﻼﻋﻨﺔ‪ .‬ﻭﺍﻟﻤﻌﺘﻤﺪ ﻣﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺤﻤﻴﻞ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﺠﻠﺐ ﻣﻦ ﺑﻼﺩ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻳﺴﺘﺮﻕ‬
‫ﻓﺈﺫﺍ ﺗﻌﺎﺭﻑ ﻣﻨﻬﻢ ﺍﺛﻨﺎﻥ ﺃﻭ ﺟﻤﺎﻋﺔ ﺑﻨﺴﺐ ﻳﻮﺟﺐ ﺑﻴﻨﻬﻢ ﺍﻟﻤﻮﺍﺭﺛﺔ‬
‫ﻓﻲ ﺷﺮﻉ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﺒﻞ ﻗﻮﻟﻬﻢ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻳﻮﺭﺛﻮﻥ ﻋﻠﻰ‬
‫ﻧﺴﺒﻬﻢ‪ ،‬ﻭﻻ ﻳﻄﺎﻟﺒﻮﻥ ﺑﺎﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺫﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻠﻘﻴﻂ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺗﻮﺍﻟﻰ ﺇﻟﻰ ﺍﻧﺴﺎﻥ ﺿﻤﻦ ﺟﺮﻳﺮﺗﻪ‬
‫ﻭﺣﺪﺛﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻪ ﻭﺣﺪﺛﻪ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ‬
‫ﻣﻮﻟﻰ‪ ،‬ﻛﺎﻥ ﻣﺮﺍﺛﻪ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﻟﻤﻦ ﺍﻟﺘﻘﻄﻪ ﻭﺭﺑﺎﻩ ﺷﺊ‬
‫ﻣﻦ ﻣﻴﺮﺍﺛﻪ‪ .‬ﻓﺈﻥ ﻃﻠﺐ ﻣﺎ ﻛﺎﻥ ﺃﻧﻔﻘﻪ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﺧﺬﻩ ﻣﻦ‬
‫ﺃﺻﻞ ﺗﺮﻛﺘﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻤﺸﻜﻮﻙ ﻓﻴﻪ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻳﻄﺄ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﺟﺎﺭﻳﺘﻪ‪،‬‬
‫ﺛﻢ ﻳﻄﺄﻫﺎ ﻏﻴﺮﻩ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﺗﺠﺊ ﺑﺎﻟﻮﻟﺪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻨﺒﻐﻲ‬
‫ﻟﻪ ﺃﻥ ﻳﻠﺤﻘﻪ ﺑﻪ ﻟﺤﻮﻗﺎ ﺻﺤﻴﺤﺎ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺮﺑﻴﻪ‪،‬‬

‫)‪(٦٨١‬‬
 ‫ﻭﻳﻨﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻓﺈﺫﺍ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻋﺰﻝ ﻟﻪ ﺷﻴﺌﺎ ﻣﻦ ﻣﺎﻟﻪ ﻗﺪﺭ‬
‫ﻣﺎ ﻳﺘﻘﻮﻯ ﺑﻪ ﻋﻠﻰ ﺷﺄﻧﻪ‪ .‬ﻭﺇﻥ ﻣﺎﺕ ﻫﺬﺍ ﺍﻟﻮﻟﺪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺊ‬
‫ﻣﻦ ﺗﺮﻛﺘﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪ ،‬ﺇﻥ ﻟﻢ ﻳﺨﻠﻒ ﻭﻟﺪﺍ ﻭﻻ‬
‫ﺯﻭﺟﺎ ﻭﻻ ﺯﻭﺟﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻃﺊ ﻧﻔﺴﺎﻥ ﻓﺼﺎﻋﺪﺍ ﺟﺎﺭﻳﺔ ﻣﺸﺘﺮﻛﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺠﺎﺀﺕ‬
‫ﺑﻮﻟﺪ‪ ،‬ﺃﻗﺮﻉ ﺑﻴﻨﻬﻢ‪ .‬ﻓﻤﻦ ﺧﺮﺝ ﺍﺳﻤﻪ‪ ،‬ﺃﻟﺤﻖ ﺍﻟﻮﻟﺪ ﺑﻪ‪ ،‬ﻭﺿﻤﻦ‬
‫ﻟﻠﺒﺎﻗﻴﻦ ﻣﻦ ﺷﺮﻛﺎﺋﻪ ﺣﺼﺘﻬﻢ‪ ،‬ﻭﺗﻮﺍﺭﺛﺎ‪ .‬ﻓﺈﻥ ﻭﻃﺌﻬﺎ ﻧﻔﺴﺎﻥ ﻓﻲ‬
‫ﻃﻬﺮ ﻭﺍﺣﺪ‪ ،‬ﺑﻌﺪ ﺍﻧﺘﻘﺎﻝ ﺍﻟﻤﻠﻚ ﻣﻦ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﻟﻰ ﺍﻵﺧﺮ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻮﻟﺪ ﻻﺣﻘﺎ ﺑﻤﻦ ﻋﻨﺪﻩ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻭﻳﺮﺛﻪ ﺍﻷﺏ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﺃﻳﻀﺎ‬
‫ﻣﺜﻞ ﺫﻟﻚ ﻳﺮﺛﻪ‪.‬‬
‫ﻭﻣﻦ ﺗﺒﺮﺃ ﻋﻨﺪ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﺟﺮﻳﺮﺓ ﻭﻟﺪﻩ ﻭﻣﻦ ﻣﻴﺮﺍﺛﻪ‪ ،‬ﺛﻢ‬
‫ﻣﺎﺕ ﺍﻟﻮﻟﺪ ﻭﻟﻪ ﻣﺎﻝ‪ ،‬ﻛﺎﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻌﺼﺒﺔ ﺃﻣﻪ ﺩﻭﻥ ﺃﺑﻴﻪ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺍﻟﻤﻤﺎﻟﻴﻚ ﻭﺍﻟﻤﻜﺎﺗﺒﻴﻦ‬
‫ﺍﻟﻤﻤﻠﻮﻙ ﻻ ﻳﻤﻠﻚ ﺷﻴﺌﺎ ﻳﺴﺘﺤﻘﻪ ﻭﺭﺛﺘﻪ ﻣﻦ ﺍﻷﺣﺮﺍﺭ‪ ،‬ﺑﻞ‬
‫ﻣﺎﻟﻪ ﻟﻤﻮﻻﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﻟﻤﺪﺑﺮ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻤﻜﺎﺗﺐ‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻣﺸﺮﻭﻁ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻄﻠﻖ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﺸﺮﻭﻃﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻤﻤﺎﻟﻴﻚ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﺸﺮﻭﻁ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺙ ﻭﻳﻮﺭﺙ ﺑﻘﺪﺭ ﻣﺎ ﺃﺩﻯ‬
‫ﻣﻦ ﻣﻜﺎﺗﺒﺘﻪ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪ ،‬ﻭﻳﺤﺮﻡ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬

‫)‪(٦٨٢‬‬
 ‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻁ ﺍﻟﻤﻜﺎﺗﺐ ﻋﻠﻰ ﺍﻟﺬﻱ ﻛﺎﺗﺒﻪ ﺑﺄﻥ ﻳﻜﻮﻥ ﻭﻻﺅﻩ ﻟﻪ‪،‬‬
‫ﻛﺎﻥ ﺷﺮﻃﻪ ﺻﺤﻴﺤﺎ‪ .‬ﻓﺈﻥ ﺷﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻣﻴﺮﺍﺛﻪ ﻟﻪ ﺩﻭﻥ ﻭﺭﺛﺘﻪ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﻃﻼ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻋﺒﺪ ﺑﻴﻦ ﺷﺮﻳﻜﻴﻦ‪ ،‬ﺃﻋﺘﻖ ﺃﺣﺪﻫﻤﺎ‬
‫ﻧﺼﻴﺒﻪ‪ ،‬ﺛﻢ ﻣﺎﺕ‪ ،‬ﻭﺧﻠﻒ ﻣﺎﻻ‪ ،‬ﻛﺎﻥ ﻧﺼﻒ ﻣﺎ ﺗﺮﻙ ﻟﻠﺬﻱ ﻟﻢ‬
‫ﻳﻌﺘﻖ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻮﺭﺛﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﺭﺛﺔ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬
‫ﻟﻤﻮﻻﻩ ﺍﻟﺬﻱ ﺃﻋﺘﻘﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﻣﻴﺮﺍﺙ ﺍﻟﻤﺠﻮﺱ ﻭﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ‬
‫ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻣﻴﺮﺍﺙ ﺍﻟﻤﺠﻮﺱ‪:‬‬
‫ﻓﻘﺎﻝ ﻗﻮﻡ ﺇﻧﻬﻢ ﻳﻮﺭﺛﻮﻥ ﺑﺎﻷﻧﺴﺎﺏ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺘﻲ‬
‫ﻳﺠﻮﺯ ﻓﻲ ﺷﺮﻉ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ ﻳﻮﺭﺛﻮﻥ ﺑﻤﺎ ﻻ ﻳﺠﻮﺯ ﻓﻴﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻧﻬﻢ ﻳﻮﺭﺛﻮﻥ ﺑﺎﻷﻧﺴﺎﺏ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﻻ‬
‫ﻳﻮﺭﺛﻮﻥ ﺑﺎﻷﺳﺒﺎﺏ ﺇﻻ ﺑﻤﺎ ﻫﻮ ﺟﺎﺋﺰ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻧﻬﻢ ﻳﻮﺭﺛﻮﻥ ﻣﻦ ﺍﻟﺠﻬﺘﻴﻦ ﻣﻌﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻤﺎ‬
‫ﻳﺠﻮﺯ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺃﻭ ﻻ ﻳﺠﻮﺯ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻨﺪﻱ ﻫﻮ ﺍﻟﻤﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻪ ﺗﺸﻬﺪ ﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺃﻧﺴﺎﺑﻬﻢ ﻭﺃﺳﺒﺎﺑﻬﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﺟﺎﺋﺰﺓ ﻓﻲ ﺷﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻬﻲ ﺟﺎﺋﺰﺓ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻫﻲ ﻧﻜﺎﺡ ﻋﻠﻰ ﺭﺃﻳﻬﻢ ﻭﻣﺬﻫﺒﻬﻢ‪،‬‬
‫ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﻘﺮﻫﻢ ﻋﻠﻰ ﻣﺎ ﻳﺮﻭﻧﻪ ﻣﻦ ﺍﻟﻤﺬﺍﻫﺐ ﻭﻧﻬﻴﻨﺎ ﻋﻦ ﻗﺬﻓﻬﻢ‬

‫)‪(٦٨٣‬‬
 ‫ﺑﺎﻟﺰﻧﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺃﻟﻴﺲ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ﻧﻜﺎﺣﺎ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺛﺎﺑﺘﺎ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻴﻪ‪ .‬ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺭﻭﻳﺖ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﺍﻟﺼﺮﻳﺤﺔ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩﻧﺎﻫﺎ ﻓﻲ ﻛﺘﺎﺏ " ﺗﻬﺬﻳﺐ ﺍﻷﺣﻜﺎﻡ " ﺑﺄﻧﻬﻢ‬
‫ﻳﻮﺭﺛﻮﻥ ﻣﻦ ﺍﻟﺠﻬﺘﻴﻦ ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﻃﻼ ﻓﻲ ﺷﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﻦ ﻋﺪﺍ ﺍﻟﻤﺠﻮﺱ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﺗﺤﺎﻛﻤﻮﺍ ﺇﻟﻴﻨﺎ‬
‫ﻭﺭﺛﻨﺎﻫﻢ ﺃﻳﻀﺎ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺳﻨﺔ ﻧﺒﻴﻪ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ‪ ،‬ﺳﻮﺍﺀ‪.‬‬
‫ﺑﺎﺏ ﺍﻻﻗﺮﺍﺭ ﺑﻮﺍﺭﺙ‬
‫ﺇﺫﺍ ﺃﻗﺮ ﺍﻹﻧﺴﺎﻥ ﺑﻮﻟﺪ‪ ،‬ﺃﻟﺤﻖ ﺑﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺇﻗﺮﺍﺭﻩ ﺑﻪ ﻓﻲ‬
‫ﺻﺤﺔ ﺃﻭ ﻣﺮﺽ‪ ،‬ﻭﺗﻮﺍﺭﺛﺎ ﻣﻌﺎ‪ ،‬ﺳﻮﺍﺀ ﺻﺪﻗﻪ ﺍﻟﻮﻟﺪ ﺃﻭ ﻛﺬﺑﻪ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﻣﺸﻬﻮﺭﺍ ﺑﻐﻴﺮ ﺫﻟﻚ ﺍﻟﻨﺴﺐ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺬﻟﻚ‪،‬‬
‫ﻟﻢ ﻳﻠﺤﻖ ﺑﻪ‪ .‬ﻓﺈﻥ ﻧﻔﻰ ﻣﻦ ﻛﺎﻥ ﺃﻗﺮ ﺑﻪ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﻧﻔﻴﻪ‪،‬‬
‫ﻭﺃﻟﺤﻖ ﺑﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻗﺮ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺍﻟﺪ ﺃﻭ ﻭﺍﻟﺪﺓ‪ ،‬ﻭﻛﺎﻧﺎ ﻣﺼﺪﻗﻴﻦ ﻟﻪ‪ ،‬ﻗﺒﻞ‬
‫ﺇﻗﺮﺍﺭﻩ‪ ،‬ﻭﺗﻮﺍﺭﺛﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻮﻧﺎ ﻣﺼﺪﻗﻴﻦ ﻟﻪ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ‬
‫ﺇﻗﺮﺍﺭﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻗﺮ ﺑﺰﻭﺟﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺼﺪﻗﺔ ﻟﻪ‪ ،‬ﻗﺒﻞ ﺇﻗﺮﺍﺭﻩ‪،‬‬
‫ﻭﺗﻮﺍﺭﺛﺎ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻣﺼﺪﻗﺔ ﻟﻪ‪ ،‬ﻟﻢ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻩ ﺇﻻ ﺑﺒﻴﻨﺔ‪.‬‬

‫)‪(٦٨٤‬‬
 ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻗﺮﺕ ﺍﻟﻤﺮﺃﺓ ﺑﺰﻭﺝ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻓﻴﻪ ﺃﻳﻀﺎ ﻣﺜﻞ‬
‫ﺫﻟﻚ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻗﺮ ﺍﻹﻧﺴﺎﻥ ﺑﻮﻟﺪ ﻭﻟﺪ ﺃﻭ ﺃﺥ ﺃﻭ ﺃﺧﺖ ﺃﻭ ﺟﺪ ﺃﻭ ﺟﺪﺓ‬
‫ﺃﻭ ﻋﻢ ﺃﻭ ﻋﻤﺔ ﺃﻭ ﺧﺎﻝ ﺃﻭ ﺧﺎﻟﺔ ﺃﻭ ﺃﺣﺪ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ‬
‫ﻭﺭﺛﺔ ﻣﺸﻬﻮﺭﻱ ﺍﻟﻨﺴﺐ‪ ،‬ﻟﻢ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻩ ﺇﻻ ﺑﺒﻴﻨﺔ‪ ،‬ﻭﻟﻢ ﻳﺘﻮﺍﺭﺛﺎ‬
‫ﺳﻮﺍﺀ ﺻﺪﻗﻪ ﺍﻟﻤﻘﺮ ﻟﻪ ﻓﻲ ﻗﻮﻟﻪ ﺃﻭ ﻛﺬﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻭﺭﺛﺔ ﻏﻴﺮ‬
‫ﺍﻟﺬﻱ ﺃﻗﺮ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻳﺼﺪﻗﻪ ﺍﻟﻤﻘﺮ ﻟﻪ‪ ،‬ﺗﻮﺍﺭﺛﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﺼﺪﻗﻪ ﻭﻛﺬﺑﻪ ﻓﻲ ﺇﻗﺮﺍﺭﻩ‪ ،‬ﻭﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺇﻗﺮﺍﺭﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻧﺴﺎﻥ‪ ،‬ﻭﺧﻠﻒ ﻭﺭﺛﺔ‪ ،‬ﻓﺄﻗﺮ ﺑﻌﺾ ﺍﻟﻮﺭﺛﺔ‬
‫ﺑﻮﺍﺭﺙ ﺁﺧﺮ ﺑﺎﻟﻨﺴﺐ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻘﺮ ﻟﻪ ﺃﻭﻟﻰ ﺑﻪ ﻣﻦ ﺍﻟﻤﻘﺮ‪،‬‬
‫ﺃﻋﻄﺎﻩ ﺟﻤﻴﻊ ﻣﺎ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺜﻠﻪ ﺳﻮﺍﺀ‪ .‬ﺃﻋﻄﺎﻩ ﻣﻘﺪﺍﺭ ﻣﺎ‬
‫ﻛﺎﻥ ﻳﺼﻴﺒﻪ ﻣﻦ ﺳﻬﻤﻪ ﻻ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﺃﻗﻞ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻗﺮ ﺑﻮﺭﺛﺔ ﺟﻤﺎﻋﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﺃﻳﻀﺎ ﻓﻴﻪ ﻣﺜﻞ ﺫﻟﻚ‬
‫ﺳﻮﺍﺀ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺑﻮﺍﺭﺛﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ ﺃﻭﻟﻰ ﻣﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﻏﻴﺮ‬
‫ﺃﻧﻬﻤﺎ ﺟﻤﻴﻌﺎ ﺃﻭﻟﻰ ﻣﻨﻪ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﺃﻋﻄﻰ ﺟﻤﻴﻊ ﻣﺎ ﻓﻲ ﻳﺪﻳﻪ ﻟﻠﺬﻱ ﻫﻮ‬
‫ﺃﻭﻟﻰ ﺑﺎﻟﻤﻴﺖ‪ ،‬ﻭﺳﻘﻂ ﺍﻵﺧﺮ‪.‬‬
‫ﻓﺈﻥ ﺃﻗﺮ ﺑﻮﺍﺭﺛﻴﻦ ﻓﺼﺎﻋﺪﺍ ﻣﺘﺴﺎﻭﻳﻴﻦ ﻓﻲ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﺗﻨﺎﻛﺮﻭﺍ‬
‫ﻫﻢ ﺫﻟﻚ ﺍﻟﻨﺴﺐ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺇﻧﻜﺎﺭﻫﻢ‪ ،‬ﻭﻗﺒﻞ ﺇﻗﺮﺍﺭﻩ ﻟﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻧﻜﺮﻭﺍ ﺇﻗﺮﺍﺭﻩ ﺃﻳﻀﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺷﺊ ﻣﻦ ﺍﻟﻤﺎﻝ‪ .‬ﻭﺇﻥ‬
‫ﺃﻗﺮﻭﺍ ﻟﻪ ﺑﻤﺜﻞ ﻣﺎ ﺃﻗﺮ ﺑﻪ‪ ،‬ﺗﻮﺍﺭﺛﻮﺍ ﺑﻴﻨﻬﻢ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻘﺮ ﻟﻪ‬

‫)‪(٦٨٥‬‬
 ‫ﻭﻟﺪﺍ ﺃﻭ ﻭﺍﻟﺪﺍ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‪ ،‬ﻟﻢ ﻳﺘﻮﺍﺭﺛﻮﻫﻢ‬
‫ﻭﺇﻥ ﺻﺪﻕ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ .‬ﻭﻻ ﻳﻌﺪﻯ ﺍﻟﺤﻜﻢ ﻓﻴﻪ ﻣﺎﻝ ﺍﻟﻤﻴﺖ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺃﻗﺮ ﺑﻮﺍﺭﺙ ﺃﻭﻟﻰ ﻣﻨﻪ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻌﻄﻴﻪ ﺍﻟﻤﺎﻝ ﻋﻠﻰ‬
‫ﻣﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺑﻌﺪ ﺫﻟﻚ ﺑﻮﺍﺭﺙ ﺁﺧﺮ ﻫﻮ ﺃﻭﻟﻰ ﻣﻨﻬﻤﺎ‪ ،‬ﻟﺰﻣﻪ‬
‫ﺃﻥ ﻳﻐﺮﻡ ﻟﻪ ﻣﺜﻞ ﺟﻤﻴﻊ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺃﻗﺮ ﺑﻌﺪ ﺫﻟﻚ ﺑﻮﺍﺭﺙ ﺁﺧﺮ ﻫﻮ ﺃﻭﻟﻰ ﻣﻨﻬﻢ ﻛﻠﻬﻢ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ‬
‫ﻳﻐﺮﻡ ﺃﻳﻀﺎ ﻣﺜﻞ ﺟﻤﻴﻊ ﺍﻟﻤﺎﻝ‪ .‬ﺛﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﺜﺎﻝ ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ ﺇﻗﺮﺍﺭﻩ‬
‫ﻓﺈﻥ ﺃﻗﺮ ﺑﻮﺍﺭﺙ ﺃﻭﻟﻰ ﻣﻨﻪ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﻣﺎ ﻓﻲ ﻳﺪﻩ‪ ،‬ﺛﻢ ﺃﻗﺮ‬
‫ﺑﻮﺍﺭﺙ ﻣﺴﺎﻭ ﻟﻠﻤﻘﺮ ﻟﻪ ﻓﻲ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻟﺰﻣﻪ ﺃﻡ ﻳﻐﺮﻡ ﻟﻪ ﻣﺜﻞ ﻣﺎ ﻛﺎﻥ‬
‫ﻳﺼﻴﺒﻪ ﻣﻦ ﺃﺻﻞ ﺍﻟﺘﺮﻛﺔ‪.‬‬
‫ﻓﺈﻥ ﺃﻗﺮ ﺑﻮﺍﺭﺙ ﻣﺴﺎﻭ ﻟﻪ ﻓﻲ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻓﻘﺎﺳﻤﻪ ﺍﻟﻤﺎﻝ‪ ،‬ﺛﻢ‬
‫ﺃﻗﺮ ﺑﻮﺍﺭﺙ ﺃﻭﻟﻰ ﻣﻨﻬﻤﺎ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ ﻳﻐﺮﻡ ﻟﻪ ﻣﺜﻞ ﺟﻤﻴﻊ ﺍﻟﻤﺎﻝ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻟﻤﺜﺎﻝ ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ ﺇﻗﺮﺍﺭﻩ‪.‬‬
‫ﻓﺈﻥ ﺃﻗﺮ ﺑﺰﻭﺝ ﻟﻠﻤﻴﺘﺔ‪ ،‬ﺃﻋﻄﻰ ﺍﻟﺰﻭﺝ ﻣﻘﺪﺍﺭ ﻣﺎ ﻛﺎﻥ ﻳﺼﻴﺒﻪ‬
‫ﻣﻦ ﺳﻬﻤﻪ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺑﻌﺪ ﺫﻟﻚ ﺑﺰﻭﺝ ﺁﺧﺮ‪ ،‬ﻛﺎﻥ ﺇﻗﺮﺍﺭﻩ ﺑﺎﻃﻼ‪،‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﺬﺏ ﻧﻔﺴﻪ ﻓﻲ ﺍﻻﻗﺮﺍﺭ ﺑﺎﻟﺰﻭﺝ ﺍﻷﻭﻝ‪ ،‬ﻓﻠﻴﻠﺰﻣﻪ‬
‫ﺣﻴﻨﺌﺬ ﺃﻥ ﻳﻐﺮﻡ ﻟﻠﺰﻭﺝ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻋﻠﻰ ﺍﻷﻭﻝ ﺳﺒﻴﻞ‪.‬‬
‫ﻓﺈﻥ ﺃﻗﺮ ﺍﻟﻮﻟﺪ ﺑﺰﻭﺟﺔ ﻟﻠﻤﻴﺖ‪ ،‬ﺃﻋﻄﺎﻫﺎ ﺛﻤﻦ ﻣﺎ ﻛﺎﻥ ﻓﻲ‬
‫ﻳﺪﻩ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺑﺰﻭﺟﺔ ﺃﺧﺮﻯ‪ ،‬ﺃﻋﻄﺎﻫﺎ ﺃﻳﻀﺎ ﻧﺼﻒ ﺛﻤﻦ ﻣﺎ ﻓﻲ‬

‫)‪(٦٨٦‬‬
 ‫ﻳﺪﻩ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺑﺜﺎﻟﺜﺔ‪ ،‬ﺃﻋﻄﺎﻫﺎ ﺛﻠﺚ ﺛﻤﻦ ﻣﺎ ﻓﻲ ﻳﺪﻩ‪ .‬ﻓﺈﻥ ﺃﻗﺮ‬
‫ﺑﺮﺍﺑﻌﺔ‪ ،‬ﺃﻋﻄﺎﻫﺎ ﺭﺑﻊ ﺛﻤﻦ ﻣﺎ ﻓﻲ ﻳﺪﻩ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺑﺨﺎﻣﺴﺔ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﺇﺣﺪﻯ ﻣﻦ ﺃﻗﺮ ﻟﻬﺎ‪ ،‬ﻟﻴﺴﺖ ﺯﻭﺟﺔ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺇﻧﻜﺎﺭﻩ‬
‫ﻟﻬﺎ‪ ،‬ﻭﻟﺰﻣﻪ ﺃﻥ ﻳﻐﺮﻡ ﻟﻠﺘﻲ ﺃﻗﺮ ﻟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻨﻜﺮ‬
‫ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻷﺭﺑﻊ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺇﻗﺮﺍﺭﻩ ﺑﺎﻟﺨﺎﻣﺴﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺑﺎﻃﻼ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﻷﺭﺑﻊ ﻧﺴﻮﺓ ﻓﻲ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻦ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺍﻟﺜﻤﻦ ﺑﻴﻨﻬﻦ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻗﺮ ﺍﺛﻨﺎﻥ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ﺑﻮﺍﺭﺙ ﺁﺧﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺎ ﻣﺮﺿﻴﻴﻦ‬
‫ﻣﺸﻬﻮﺭﻱ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻤﺎ ﻟﻠﻤﻘﺮ ﻟﻪ‪ ،‬ﻭﺃﻟﺤﻖ ﻧﺴﺒﻪ‬
‫ﺑﺎﻟﻤﻴﺖ‪ ،‬ﻭﻗﺎﺳﻢ ﺍﻟﻮﺭﺍﺙ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﺸﻬﻮﺭﺍ ﺑﻐﻴﺮ ﺫﻟﻚ ﺍﻟﻨﺴﺐ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺇﻗﺮﺍﺭﻫﻤﺎ ﻭﺷﻬﺎﺩﺗﻬﻤﺎ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺎ ﻏﻴﺮ ﻣﺮﺿﻴﻲ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻟﻢ ﻳﺜﺒﺖ ﻧﺴﺐ ﺍﻟﻤﻘﺮ ﻟﻪ‪،‬‬
‫ﻭﻟﺰﻣﻬﻤﺎ ﻓﻲ ﻧﺼﻴﺒﻬﻤﺎ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻛﺎﻥ ﻳﺼﻴﺒﻪ ﻣﻦ ﺣﻈﻬﻤﺎ‪ ،‬ﻻ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﺃﻗﻞ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺍﻟﻤﻘﺮ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻷﺧﺮ‪ ،‬ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ‪.‬‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺮﻑ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺸﺮﻑ ﺑﻪ‬
‫ﻋﻠﻰ ﺳﺎﺋﺮ ﻣﺎ ﻃﻮﻝ ﺑﻪ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﻓﻲ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺃﺻﻮﻟﻬﺎ ﻣﺎ‬
‫ﻟﺨﺼﻨﺎﻩ‪.‬‬

‫)‪(٦٨٧‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﺤﺪﻭﺩ‬
‫ﺑﺎﺏ ﻣﺎﻫﻴﺔ ﺍﻟﺰﻧﺎ ﻭﻣﺎ ﺑﻪ ﻳﺜﺒﺖ ﺫﻟﻚ‬
‫ﺍﻟﺰﻧﺎ ﺍﻟﻤﻮﺟﺐ ﻟﻠﺤﺪ ﻫﻮ ﻭﻁﺀ ﻣﻦ ﺣﺮﻡ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻃﺄﻩ ﻣﻦ ﻏﻴﺮ‬
‫ﻋﻘﺪ ﻭﻻ ﺷﺒﻬﺔ ﻋﻘﺪ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻮﻁﺀ ﻓﻲ ﺍﻟﻔﺮﺝ ﺧﺎﺻﺔ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﺍﻟﻮﺍﻃﺊ ﺑﺎﻟﻐﺎ ﻛﺎﻣﻼ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻌﻘﺪ ﻓﻬﻮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺑﺎﺏ ﺍﻟﻨﻜﺎﺡ ﻣﻦ ﺃﻗﺴﺎﻣﻪ ﻣﻤﺎ‬
‫ﻗﺪ ﺃﺑﺎﺣﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﺷﺒﻬﺔ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻳﻌﻘﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺫﻱ ﻣﺤﺮﻡ‬
‫ﻟﻪ ﻣﻦ ﺃﻡ ﺃﻭ ﺑﻨﺖ ﺃﻭ ﺃﺧﺖ ﺃﻭ ﻋﻤﺔ ﺃﻭ ﺧﺎﻟﺔ ﺃﻭ ﺑﻨﺖ ﺃﺥ ﺃﻭ ﺑﻨﺖ‬
‫ﺃﺧﺖ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻌﺮﻓﻬﺎ ﻭﻻ ﻳﺘﺤﻘﻘﻬﺎ‪ ،‬ﺃﻭ ﻳﻌﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻟﻬﺎ‬
‫ﺯﻭﺝ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻳﻌﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻫﻲ ﻓﻲ ﻋﺪﺓ‬
‫ﻟﺰﻭﺝ‪ ،‬ﺇﻣﺎ ﻋﺪﺓ ﻃﻼﻕ ﺭﺟﻌﻲ ﺃﻭ ﺑﺎﺋﻦ‪ ،‬ﺃﻭ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ‬
‫ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻫﻮ ﺟﺎﻫﻞ ﺑﺤﺎﻟﻬﺎ‪ ،‬ﺃﻭ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻭﻫﻮ ﻣﺤﺮﻡ ﺃﻭ ﻫﻲ‬
‫ﻣﺤﺮﻣﺔ ﻧﺎﺳﻴﺎ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﺪﺭﺀ ﻋﻨﻬﺎ ﺍﻟﺤﺪ‪،‬‬
‫ﻭﻟﻢ ﻳﺤﻜﻢ ﻟﻪ ﺑﺎﻟﺰﻧﺎ‪.‬‬
‫ﻓﺈﻥ ﻋﻘﺪ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ﻣﻤﻦ ﺫﻛﺮﻧﺎﻩ ﻋﺎﻟﻤﺎ ﺃﻭ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﺛﻢ‬

‫)‪(٦٨٨‬‬
‫ﻭﻃﺌﻬﺎ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺰﻧﺎ ﺳﻮﺍﺀ‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﻣﺎ ﻳﺠﺐ ﺑﻪ‬
‫ﻋﻠﻰ ﺣﺪ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﻳﺜﺒﺖ ﺣﻜﻢ ﺍﻟﺰﻧﺎ ﺑﺸﻴﺌﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﺇﻗﺮﺍﺭ ﺍﻟﻔﺎﻋﻞ ﺑﺬﻟﻚ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻊ ﻛﻤﺎﻝ ﻋﻘﻠﻪ ﻣﻦ ﻏﻴﺮ ﺇﻛﺮﺍﻩ ﻭﻻ ﺇﺟﺒﺎﺭ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‬
‫ﺩﻓﻌﺔ ﺑﻌﺪ ﺃﺧﺮﻯ‪ .‬ﻓﺈﺫﺍ ﺃﻗﺮ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﺑﺎﻟﻮﻃﺊ ﻓﻲ ﺍﻟﻔﺮﺝ‪ ،‬ﺣﻜﻢ‬
‫ﻟﻪ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﻓﺎﻋﻠﻪ‪ .‬ﻭﺇﻥ ﺃﻗﺮ ﺃﻗﻞ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﺃﻭ ﺃﻗﺮ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﺑﻮﻃﺊ ﻣﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ‪ ،‬ﻟﻢ ﻳﺤﻜﻢ‬
‫ﻋﻠﻴﻪ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ ﻗﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﺑﺎﻟﺰﻧﺎ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳﺸﻬﺪ ﺃﺭﺑﻌﺔ ﻧﻔﺮ ﻋﺪﻭﻝ‬
‫ﻋﻠﻰ ﺭﺟﻞ ﺑﺄﻧﻪ ﻭﻃﺊ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﻋﻘﺪ ﻭﻻ ﺷﺒﻬﺔ‬
‫ﻋﻘﺪ‪ ،‬ﻭﺷﺎﻫﺪﻭﻩ ﻭﻃﺌﻬﺎ ﻓﻲ ﺍﻟﻔﺮﺝ‪ .‬ﻓﺈﺫﺍ ﺷﻬﺪﻭﺍ ﻛﺬﻟﻚ‪ ،‬ﻗﺒﻠﺖ‬
‫ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻣﺎ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ﻣﻤﺎ‬
‫ﻧﺒﻴﻨﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻓﺈﻥ ﺷﻬﺪ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻧﺎﻫﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻭﻟﻢ ﻳﺸﻬﺪﻭﺍ‬
‫ﺑﺎﻟﻤﻌﺎﻳﻨﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺣﺪ ﺍﻟﻔﺮﻳﺔ‪.‬‬
‫ﻭﺇﻥ ﺷﻬﺪ ﻋﻠﻴﻪ ﺃﻗﻞ ﻣﻦ ﺍﻷﺭﺑﻌﺔ ﻭﺍﺣﺪﺍ ﻛﺎﻥ ﺃﻭ ﺍﺛﻨﻴﻦ ﺃﻭ‬
‫ﺛﻼﺛﺔ‪ ،‬ﻭﺍﺩﻋﻰ ﺍﻟﻤﺸﺎﻫﺪﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻊ ﺣﺪ ﺍﻟﻔﺮﻳﺔ‬
‫ﻓﺈﻥ ﺷﻬﺪ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻓﺒﻌﻀﻬﻢ ﺷﻬﺪ‬
‫ﺑﺎﻟﻤﻌﺎﻳﻨﺔ ﻭﺑﻌﻀﻬﻢ ﺑﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺃﻳﻀﺎ ﻋﻠﻴﻬﻢ ﺣﺪ ﺍﻟﻔﺮﻳﺔ‪.‬‬
‫ﻓﺈﻥ ﺷﻬﺪ ﺍﻷﺭﺑﻌﺔ ﺑﺎﺟﺘﻤﺎﻉ ﺍﻟﺮﺟﻞ ﻣﻊ ﺍﻣﺮﺃﺓ ﻓﻲ ﺇﺯﺍﺭ ﻭﺍﺣﺪ‬

‫)‪(٦٨٩‬‬
 ‫ﻣﺠﺮﺩﻳﻦ ﻣﻦ ﺛﻴﺎﺑﻬﻤﺎ ﺃﻭ ﺷﻬﺪﻭﺍ ﺑﻮﻃﺊ ﻣﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺸﻬﺪﻭﺍ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻰ ﻓﺎﻋﻞ ﺫﻟﻚ‬
‫ﺍﻟﺘﻌﺰﻳﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﺷﻬﺪﻭﺍ ﺑﺎﻟﻮﻃﺊ ﻓﻲ ﺍﻟﺪﺑﺮ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻮﻃﺊ ﻓﻲ‬
‫ﺍﻟﻘﺒﻞ ﺳﻮﺍﺀ‪ .‬ﻭﻛﺬﻟﻚ ﺣﺎﻝ ﺍﻻﻗﺮﺍﺭ ﺑﺬﻟﻚ‪ ،‬ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ‬
‫ﻓﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺷﻬﺪ ﺍﻟﺸﻬﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻭﺍﺩﻋﺖ ﻫﻲ ﺃﻧﻬﺎ ﺑﻜﺮ‪،‬‬
‫ﺃﻣﺮ ﺍﻟﻨﺴﺎﺀ ﺃﻥ ﻳﻨﻈﺮﻥ ﺇﻟﻴﻬﺎ‪ :‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻛﻤﺎ ﺫﻛﺮﺕ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻬﺎ ﺣﺪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﺷﻬﺪ ﺃﺭﺑﻌﺔ ﻧﻔﺮ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﺃﺣﺪﻫﻢ ﺯﻭﺟﻬﺎ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﻟﺜﻼﺛﺔ ﻳﺠﻠﺪﻭﻥ ﺣﺪ ﺍﻟﻤﻔﺘﺮﻱ‪،‬‬
‫ﻭﻳﻼﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﻟﻢ ﺗﻌﺪﻝ‬
‫ﺍﻟﺸﻬﻮﺩ‪ ،‬ﺃﻭ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺇﻗﺎﻣﺔ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺃﻭ ﺍﺧﺘﻞ ﺑﻌﺾ ﺷﺮﺍﺋﻄﻬﺎ‪،‬‬
‫ﻓﺄﻣﺎ ﻣﻊ ﺍﺟﺘﻤﺎﻉ ﺷﺮﺍﺋﻂ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﺸﻬﻮﺩ ﻓﻲ ﺍﻟﺰﻧﺎ ﺇﻻ ﻓﻲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﻭﻣﻘﺎﻡ‬
‫ﻭﺍﺣﺪ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ .‬ﻓﺈﻥ ﺷﻬﺪ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻵﻥ ﻳﺠﺊ‬
‫ﺍﻟﺒﺎﻗﻮﻥ‪ ،‬ﺟﻠﺪ ﺣﺪ ﺍﻟﻤﻔﺘﺮﻱ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﻓﻲ ﺫﻟﻚ ﺗﺄﺧﻴﺮ‪.‬‬
‫ﻭﻻ ﺗﻘﺒﻞ ﻓﻲ ﺍﻟﺰﻧﺎ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ .‬ﻓﺈﻥ ﺷﻬﺪ‬
‫ﺛﻼﺛﺔ ﺭﺟﺎﻝ ﻭﺍﻣﺮﺃﺗﺎﻥ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻢ ﻓﻲ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻳﺠﺐ‬
‫ﺑﺸﻬﺎﺩﺗﻬﻢ ﺍﻟﺮﺟﻢ‪ .‬ﻓﺈﻥ ﺷﻬﺪ ﺭﺟﻼﻥ ﻭﺃﺭﺑﻊ ﻧﺴﻮﺓ‪ ،‬ﻟﻢ ﻳﺠﺐ‬

‫)‪(٦٩٠‬‬
 ‫ﺑﺸﻬﺎﺩﺗﻬﻢ ﺍﻟﺮﺟﻢ‪ ،‬ﻭﻳﺠﺐ ﺑﻬﺎ ﺍﻟﺤﺪ‪.‬‬
‫ﻓﺈﻥ ﺷﻬﺪ ﺭﺟﻞ ﻭﺳﺖ ﻧﺴﺎﺀ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻟﻢ ﺗﻘﺒﻞ‬
‫ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺣﺪ ﺍﻟﻔﺮﻳﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺷﻬﺪ ﺃﺭﺑﻌﺔ ﻧﻔﺮ ﻋﻠﻰ ﺭﺟﻠﻴﻦ ﻭﺍﻣﺮﺃﺗﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﻢ‬
‫ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻗﺒﻠﺖ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﺃﻗﻴﻢ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺷﻬﺪﻭﺍ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﺭﺃﻯ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﻮﺍﻟﻲ ﻣﻦ ﻗﺒﻠﻪ‪ ،‬ﺗﻔﺮﻳﻖ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﺃﺻﻠﺢ ﻓﻲ‬
‫ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺣﻀﺮﻭﺍ ﻹﻗﺎﻣﺔ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻛﺎﻥ‬
‫ﺫﻟﻚ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻤﺮﺃﺓ ﺣﻜﻢ ﺍﻟﺮﺟﻞ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻋﻠﻰ ﺣﺪ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻓﻲ ﺃﻧﻪ ﻳﺤﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﺇﻣﺎ ﺑﺎﻻﻗﺮﺍﺭ ﺃﻭ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ‬
‫ﻣﺎ ﺑﻴﻨﺎﻩ‪ ،‬ﻭﻳﺪﺭﺃ ﻋﻨﻬﺎ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺪﺭﺃ ﻓﻴﻪ ﺍﻟﺤﺪ ﻋﻦ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺇﻻ ﻣﺎ ﻧﺒﻴﻨﻪ ﻓﻴﻤﺎ ﺑﻌﺪ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺧﺬ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ‪ ،‬ﻓﺎﺩﻋﻴﺎ ﺍﻟﺰﻭﺟﻴﺔ ﺩﺭﺉ ﻋﻨﻬﻤﺎ‬
‫ﺍﻟﺤﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﺷﺎﻫﺪ ﺍﻹﻣﺎﻡ ﻣﻦ ﻳﺰﻧﻲ ﺃﻭ ﻳﺸﺮﺏ ﺍﻟﺨﻤﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﻘﻴﻢ ﺍﻟﺤﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻨﺘﻈﺮ ﻣﻊ ﻣﺸﺎﻫﺪﺗﻪ ﻗﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻭﻻ ﺍﻻﻗﺮﺍﺭ‪.‬‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻟﻐﻴﺮﻩ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺨﺼﻮﺹ ﺑﻪ‪ .‬ﻭﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﺷﺎﻫﺪ‪،‬‬
‫ﻳﺤﺘﺎﺝ ﺃﻥ ﻳﻘﻮﻡ ﻟﻪ ﺑﻴﻨﺔ‪ ،‬ﺃﻭ ﺇﻗﺮﺍﺭ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬

‫)‪(٦٩١‬‬
 ‫ﻭﺃﻣﺎ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﻘﺬﻑ ﻭﻣﺎ ﻳﺠﺐ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﻣﻦ ﺍﻟﺤﺪ ﻭﺍﻟﺘﻌﺰﻳﺮ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﻴﻢ ﺍﻟﺤﺪ‪ ،‬ﺇﻻ ﺑﻌﺪ ﻣﻄﺎﻟﺒﺔ‬
‫ﺻﺎﺣﺐ ﺍﻟﺤﻖ ﺣﻘﻪ‪ ،‬ﻭﻟﻴﺲ ﻳﻜﻔﻲ ﻓﻴﻪ ﻣﺸﺎﻫﺪﺗﻪ ﺇﻳﺎﻩ‪ .‬ﻓﺈﻥ‬
‫ﻃﻠﺐ ﺻﺎﺣﺐ ﺍﻟﺤﻖ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺇﻗﺎﻣﺘﻪ‪،‬‬
‫ﻭﻻ ﻳﻨﺘﻈﺮ ﻣﻊ ﻋﻠﻤﻪ ﺍﻟﺒﻴﻨﺔ ﻭﺍﻻﻗﺮﺍﺭ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﺃﻗﺴﺎﻡ ﺍﻟﺰﻧﺎﺓ‬
‫ﺍﻟﺰﻧﺎﺓ ﻋﻠﻰ ﺧﻤﺴﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﻓﻘﺴﻢ ﻣﻨﻬﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺑﺎﻟﻘﺘﻞ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﺛﻢ ﺍﻟﺮﺟﻢ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ‪.‬‬
‫ﻭﺍﻟﺮﺍﺑﻊ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﺛﻢ ﺍﻟﻨﻔﻲ‪.‬‬
‫ﻭﺍﻟﺨﺎﻣﺲ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻲ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬
‫ﻣﺤﺼﻨﺎ ﺃﻭ ﻏﻴﺮ ﻣﺤﺼﻦ‪ ،‬ﺣﺮﺍ ﻛﺎﻥ ﺃﻭ ﻋﺒﺪﺍ‪ ،‬ﻣﺴﻠﻤﺎ ﻛﺎﻥ ﺃﻭ‬
‫ﻛﺎﻓﺮﺍ‪ ،‬ﺷﻴﺨﺎ ﻛﺎﻥ ﺃﻭ ﺷﺎﺑﺎ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﻬﻮ ﻛﻞ ﻣﻦ ﻭﻃﺊ‬
‫ﺫﺍﺕ ﻣﺤﺮﻡ ﻟﻪ ﺃﻣﺎ ﺃﻭ ﺑﻨﺘﺎ ﺃﻭ ﺃﺧﺘﺎ ﺃﻭ ﺑﻨﺘﻬﺎ ﺃﻭ ﺑﻨﺖ ﺃﺧﻴﻪ ﺃﻭ‬
‫ﻋﻤﺘﻪ ﺃﻭ ﺧﺎﻟﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺬﻣﻲ ﺇﺫﺍ ﺯﻧﺎ ﺑﺎﻣﺮﺃﺓ ﻣﺴﻠﻤﺔ‪ ،‬ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﻋﻠﻰ‬
‫ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﺔ ﺍﻟﺤﺪ‪ :‬ﺇﻣﺎ ﺍﻟﺮﺟﻢ ﺃﻭ ﺍﻟﺠﻠﺪ‪ ،‬ﻋﻠﻰ‬

‫)‪(٦٩٢‬‬
 ‫ﻣﺎ ﺗﺴﺘﺤﻘﻪ ﻣﻦ ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻢ ﺍﻟﺬﻣﻲ‪ ،‬ﻟﻢ ﻳﺴﻘﻂ ﺑﺬﻟﻚ ﻋﻨﻪ‬
‫ﺍﻟﺤﺪ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻭﻭﺟﺐ ﻗﺘﻠﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﻣﻦ ﻏﺼﺐ ﺍﻣﺮﺃﺓ‬
‫ﻓﺮﺟﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻣﺤﺼﻨﺎ ﻛﺎﻥ ﺃﻭ ﻏﻴﺮ‬
‫ﻣﺤﺼﻦ‪ .‬ﻭﻣﻦ ﺯﻧﺎ ﺑﺎﻣﺮﺃﺓ ﺃﺑﻴﻪ‪ ،‬ﻭﺟﺐ ﺃﻳﻀﺎ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ‪ ،‬ﻣﺤﺼﻨﺎ ﻛﺎﻥ ﺃﻭ ﻏﻴﺮ ﻣﺤﺼﻦ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﺛﻢ ﺍﻟﺮﺟﻢ‪،‬‬
‫ﻓﻬﻮ ﺍﻟﺸﻴﺦ ﻭﺍﻟﺸﻴﺨﺔ ﺇﺫﺍ ﺯﻧﻴﺎ ﻭﻛﺎﻧﺎ ﻣﺤﺼﻨﻴﻦ‪ ،‬ﻓﺈﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﺟﻠﺪ ﻣﺎﺋﺔ ﺛﻢ ﺍﻟﺮﺟﻢ‪ ،‬ﻳﻘﺪﻡ ﺍﻟﺠﻠﺪ ﻋﻠﻴﻪ ﺛﻢ ﺑﻌﺪﻩ ﺍﻟﺮﺟﻢ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ‪ ،‬ﻭﻻ ﻳﺠﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ‪ ،‬ﻓﻬﻮ ﻛﻞ ﻣﺤﺼﻦ ﺃﻭ ﻣﺤﺼﻨﺔ ﻟﻴﺴﺎ ﺑﺸﻴﺨﻴﻦ‪ ،‬ﻓﺈﻧﻬﻤﺎ‬
‫ﺇﺫﺍ ﺯﻧﻴﺎ ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺮﺟﻢ ﻭﻟﻴﺲ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺠﻠﺪ‪.‬‬
‫ﻭﺣﺪ ﺍﻻﺣﺼﺎﻥ ﻓﻲ ﺍﻟﺮﺟﻞ‪ ،‬ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻓﺮﺝ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﻭﻃﺌﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺎﻟﻜﺎ ﻟﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺎﻟﻌﻘﺪ ﺃﻭ ﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ‪.‬‬
‫ﻭﻳﺮﺍﻋﻰ ﻓﻲ ﺍﻟﻌﻘﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻟﻜﺎ ﻟﻪ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺪﻭﺍﻡ ﺩﻭﻥ ﻧﻜﺎﺡ‬
‫ﺍﻟﻤﺘﻌﺔ‪ .‬ﻓﺈﻥ ﺍﻟﻤﺘﻌﺔ ﻻ ﺗﺤﺼﻦ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻌﻘﺪ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻓﻼ ﻓﺮﻕ ﺑﻴﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ﺃﻭ ﻳﻬﻮﺩﻳﺔ ﺃﻭ ﻧﺼﺮﺍﻧﻴﺔ‪ ،‬ﻓﺈﻥ ﺟﻤﻴﻊ‬
‫ﺫﻟﻚ ﻳﺤﺼﻦ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ ﺃﻳﻀﺎ ﻳﺤﺼﻦ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺍﻟﻮﻃﺊ ﺑﺄﻥ ﻳﻜﻮﻥ ﻏﺎﺋﺒﺎ ﻋﻦ ﺯﻭﺟﺘﻪ‬
‫ﻏﻴﺒﺔ ﻻ ﻳﻤﻜﻨﻪ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﻊ ﻛﻮﻧﻪ ﺣﺎﺿﺮﺍ ﻏﻴﺮ‬
‫ﻣﺘﻤﻜﻦ ﻣﻦ ﻭﻃﺌﻬﺎ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺤﺒﻮﺳﺎ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻻ‬

‫)‪(٦٩٣‬‬
‫ﻳﻜﻮﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺟﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻳﺨﺮﺟﻪ ﻣﻦ ﻛﻮﻧﻪ‬
‫ﻣﺤﺼﻨﺎ‪.‬‬
‫ﻭﺍﻻﺣﺼﺎﻥ ﻓﻲ ﺍﻟﻤﺮﺃﺓ ﻣﺜﻞ ﺍﻻﺣﺼﺎﻥ ﻓﻲ ﺍﻟﺮﺟﻞ ﺳﻮﺍﺀ‪ ،‬ﻭﻫﻮ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻟﻬﺎ ﺯﻭﺝ ﻳﻐﺪﻭ ﺇﻟﻴﻬﺎ ﻭﻳﺮﻭﺡ ﻣﺨﻼ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ‪ ،‬ﻏﻴﺮ‬
‫ﻏﺎﺋﺐ ﻋﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺣﺮﺍ ﻛﺎﻥ ﺃﻭ ﻋﺒﺪﺍ‪ ،‬ﻭﻋﻠﻰ‬
‫ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﺛﻢ ﺍﻟﻨﻔﻲ‪ ،‬ﻓﻬﻮ‬
‫ﺍﻟﺒﻜﺮ ﻭﺍﻟﺒﻜﺮﺓ‪ .‬ﻭﺍﻟﺒﻜﺮ ﻫﻮ ﺍﻟﺬﻱ ﻗﺪ ﺃﻣﻠﻚ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻻ‬
‫ﻳﻜﻮﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ ﺑﻌﺪ‪ ،‬ﺛﻢ ﺯﻧﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﻣﺎﺋﺔ‬
‫ﻭﻧﻔﻲ ﺳﻨﺔ ﻋﻦ ﻣﺼﺮﻩ ﺇﻟﻰ ﻣﺼﺮ ﺁﺧﺮ ﺑﻌﺪ ﺃﻥ ﻳﺠﺰ ﺭﺃﺳﻪ‪ .‬ﻭﺍﻟﺒﻜﺮﺓ‬
‫ﺗﺠﻠﺪ ﻣﺎﺋﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺟﺰ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻻ ﻧﻔﻲ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺨﺎﻣﺲ ﻭﻫﻮ ﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻬﻮ ﻛﻞ ﻣﻦ ﺯﻧﺎ‪ ،‬ﻭﻟﻴﺲ ﺑﻤﺤﺼﻦ ﻭﻻ ﺑﻜﺮ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺟﻠﺪ ﻣﺎﺋﺔ‪ ،‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺭﺟﻼ‬
‫ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺻﻮﺭﺗﻪ ﺇﺫﺍ ﺯﻧﺎ ﺑﺠﻠﺪ‪ ،‬ﺛﻢ ﺯﻧﺎ ﺛﺎﻧﻴﺔ‬
‫ﻓﺠﻠﺪ‪ ،‬ﺛﻢ ﺯﻧﺎ ﺛﺎﻟﺜﺔ ﻓﺠﻠﺪ‪ ،‬ﺛﻢ ﺯﻧﺎ ﺭﺍﺑﻌﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‪.‬‬
‫ﻓﺈﻥ ﺯﻧﺎ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻘﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪،‬‬
‫ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ ﺟﻠﺪﺓ‪.‬‬
‫ﻭﺟﻤﻴﻊ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻫﺎ ﺧﺎﺻﺔ ﻓﻲ ﺍﻟﺤﺮ ﻭﺍﻟﺤﺮﺓ‬
‫ﺇﻻ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﻧﻪ ﻳﺸﺘﺮﻙ ﻓﻴﻪ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻷﺣﺮﺍﺭ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻋﺪﺍ‬

‫)‪(٦٩٤‬‬
 ‫ﺫﻟﻚ‪ ،‬ﻓﺤﻜﻢ ﺍﻟﻤﻤﻠﻮﻙ ﻏﻴﺮ ﺣﻜﻢ ﺍﻟﺤﺮ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻤﻤﻠﻮﻙ ﻭﺍﻟﻤﻤﻠﻮﻛﺔ ﺇﺫﺍ ﺯﻧﻴﺎ‪ ،‬ﺃﻥ ﻳﺠﺐ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﺧﻤﺴﻮﻥ ﺟﻠﺪﺓ‪ ،‬ﺯﻧﻴﺎ ﺑﺤﺮ ﺃﻭ ﺣﺮﺓ ﺃﻭ ﻣﻤﻠﻮﻙ ﺃﻭ ﻣﻤﻠﻮﻛﺔ‪،‬‬
‫ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪ ،‬ﺷﻴﺨﻴﻦ ﻛﺎﻧﺎ ﺃﻭ ﺷﺎﺑﻴﻦ‪ ،‬ﻣﺤﺼﻨﻴﻦ‬
‫ﻛﺎﻧﺎ ﺃﻭ ﻏﻴﺮ ﻣﺤﺼﻨﻴﻦ‪ ،‬ﺑﻜﺮﻳﻦ ﺃﻭ ﻏﻴﺮ ﺑﻜﺮﻳﻦ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻏﻴﺮ ﺃﻧﻬﻤﺎ ﺇﺫﺍ ﺯﻧﻴﺎ ﺛﻤﺎﻧﻲ‬
‫ﻣﺮﺍﺕ‪ ،‬ﻭﺃﻗﻴﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺤﺪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺛﻢ ﺯﻧﻴﺎ ﺍﻟﺘﺎﺳﻌﺔ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﻘﺘﻞ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺤﺪ ﻓﻲ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﺛﻤﺎﻧﻲ ﻣﺮﺍﺕ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻬﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﻴﻦ‬
‫ﺟﻠﺪﺓ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺯﻧﺎ ﺍﻟﺮﺟﻞ ﺍﻟﺤﺮ ﺑﺎﻟﺤﺮﺓ ﺍﻟﻤﺴﻠﻤﺔ ﻭﺍﻷﻣﺔ ﺍﻟﻤﺴﻠﻤﺔ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻟﻐﻴﺮﻩ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻟﺰﻭﺟﺘﻪ ﺃﻭ ﻭﺍﻟﺪﺗﻪ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻷﺟﻨﺒﻲ‪ ،‬ﻋﻠﻰ‬
‫ﺣﺪ ﻭﺍﺣﺪ ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﻟﻤﺮﺃﺓ ﻻ ﻓﺮﻕ‬
‫ﺑﻴﻦ ﺃﻥ ﺗﺰﻧﻲ ﺑﺤﺮ ﺃﻭ ﻋﺒﺪ ﻣﻠﻚ ﻟﻬﺎ ﺃﻭ ﻟﻐﻴﺮﻫﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﻜﻢ ﻓﻲ‬
‫ﺫﻟﻚ ﻻ ﻳﺨﺘﻠﻒ‪.‬‬
‫ﻭﺇﺫﺍ ﺯﻧﺎ ﺍﻟﺮﺟﻞ ﺑﺼﺒﻴﺔ ﻟﻢ ﺗﺒﻠﻎ ﻭﻻ ﻣﺜﻠﻬﺎ ﻗﺪ ﺑﻠﻎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺠﻠﺪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺭﺟﻢ‪ .‬ﻓﺈﻥ ﺃﻓﻀﺎﻫﺎ‪ ،‬ﺃﻭ‬
‫ﺃﻋﺎﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻌﻴﺒﻬﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺯﻧﺖ ﺑﺼﺒﻲ ﻟﻢ ﻳﺒﻠﻎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ‬

‫)‪(٦٩٥‬‬
 ‫ﺭﺟﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺟﻠﺪ ﻣﺎﺋﺔ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺼﺒﻲ ﻭﺍﻟﺼﺒﻴﺔ‬
‫ﺍﻟﺘﺄﺩﻳﺐ‪.‬‬
‫ﻭﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺯﻧﺎ ﺑﻤﺠﻨﻮﻧﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺭﺟﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺟﻠﺪ ﻣﺎﺋﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺠﻨﻮﻧﺔ ﺷﺊ‪ .‬ﻓﺈﻥ ﺯﻧﺎ ﻣﺠﻨﻮﻥ ﺑﺎﻣﺮﺃﺓ‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺗﺎﻣﺎ ﺟﻠﺪ ﻣﺎﺋﺔ ﺃﻭ ﺍﻟﺮﺟﻢ‪.‬‬
‫ﻭﻣﻦ ﺯﻧﺎ‪ ،‬ﻭﺗﺎﺏ ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﺩﺭﺃﺕ‬
‫ﺍﻟﺘﻮﺑﺔ ﻋﻨﻪ ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﺗﺎﺏ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺪ‪ .‬ﻭﻟﻢ ﻳﺠﺰ ﻟﻺﻣﺎﻡ ﺍﻟﻌﻔﻮ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﻋﻨﺪ‬
‫ﺍﻹﻣﺎﻡ‪ ،‬ﺛﻢ ﺃﻇﻬﺮ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻛﺎﻥ ﻟﻺﻣﺎﻡ ﺍﻟﺨﻴﺎﺭ ﻓﻲ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ﺃﻭ‬
‫ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻪ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ ﺫﻟﻚ‪ .‬ﻭﻣﺘﻰ ﻟﻢ‬
‫ﻳﺘﺐ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻺﻣﺎﻡ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﺯﻧﺎ ﺍﻟﻴﻬﻮﺩﻱ ﺃﻭ ﺍﻟﻨﺼﺮﺍﻧﻲ ﺑﺄﻫﻞ ﻣﻠﺘﻪ‪ ،‬ﻛﺎﻥ ﺍﻹﻣﺎﻡ‬
‫ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻪ ﺑﻤﺎ ﺗﻘﺘﻀﻴﻪ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﻴﻦ‬
‫ﺗﺴﻠﻴﻤﻪ ﺇﻟﻰ ﺃﻫﻞ ﺩﻳﻨﻪ ﺃﻭ ﺩﻳﻦ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻟﻴﻘﻴﻤﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺪﻭﺩ ﻋﻠﻰ‬
‫ﻣﺎ ﻳﻌﺘﻘﺪﻭﻧﻪ‪.‬‬
‫ﻭﻣﻦ ﻋﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻓﻲ ﻋﺪﺗﻬﺎ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ ﻋﺎﻟﻤﺎ ﺑﺬﻟﻚ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﺪﺗﻬﺎ ﻋﺪﺓ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﻓﻴﻪ‬
‫ﺭﺟﻌﺘﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺟﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺘﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ‪ ،‬ﺃﻭ‬
‫ﻛﺎﻧﺖ ﻋﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻣﺎﺋﺔ ﺟﻠﺪﺓ ﻻ ﻏﻴﺮ‪.‬‬
‫ﻓﺈﻥ ﺍﺩﻋﻴﺎ ﺃﻧﻬﻤﺎ ﻟﻢ ﻳﻌﻠﻤﺎ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ ﻓﻲ ﺷﺮﻉ ﺍﻹﺳﻼﻡ‪،‬‬

‫)‪(٦٩٦‬‬
 ‫ﻟﻢ ﻳﺼﺪﻗﺎ ﻓﻴﻪ‪ ،‬ﻭﺃﻗﻴﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺤﺪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺍﻟﻤﻜﺎﺗﺐ ﺇﺫﺍ ﺯﻧﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﺸﺮﻭﻃﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﺤﺪﻩ ﺣﺪ ﺍﻟﻤﻤﺎﻟﻴﻚ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﺸﺮﻭﻁ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﺩﻯ ﻣﻦ ﻣﻜﺎﺗﺒﺘﻪ ﺷﻴﺌﺎ‪ ،‬ﺟﻠﺪ‬
‫ﺑﺤﺴﺎﺏ ﻣﺎ ﺃﺩﻯ ﺣﺪ ﺍﻟﺤﺮ ﻣﻦ ﻣﺎﺋﺔ ﺟﻠﺪﺓ‪ ،‬ﻭﺑﺤﺴﺎﺏ ﻣﺎ ﺑﻘﻲ ﻣﻦ‬
‫ﺣﺪ ﺍﻟﻤﻤﻠﻮﻙ ﻣﻦ ﺧﻤﺴﻴﻦ ﺟﻠﺪﺓ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ ﻋﻠﻰ ﺣﺎﻝ‪،‬‬
‫ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﻨﻘﻀﻲ ﻣﻜﺎﺗﺒﺘﻪ ﻭﻳﻄﺄ ﺑﻌﺪ ﺫﻟﻚ ﺯﻭﺟﺘﻪ ﻭﻫﻮ ﺣﺮ‪.‬‬
‫ﻓﺈﺫﺍ ﺯﻧﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﻴﻨﺌﺬ ﺍﻟﺮﺟﻢ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﻤﻠﻮﻙ‬
‫ﺍﻟﻤﺤﺼﻦ ﺇﺫﺍ ﺃﻋﺘﻖ ﺛﻢ ﺯﻧﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻭﻃﺊ ﺍﻣﺮﺃﺗﻪ ﺑﻌﺪ ﺍﻟﻌﺘﻖ‬
‫ﻭﻗﺒﻞ ﺍﻟﺰﻧﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻭﻃﺌﻬﺎ ﺑﻌﺪ ﺍﻟﻌﺘﻖ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﻣﺎﺋﺔ‪ ،‬ﻷﻧﻪ ﺑﺤﻜﻢ ﻣﻦ ﻟﻢ ﻳﺪﺧﻞ ﺑﺰﻭﺟﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺟﺎﺭﻳﺔ ﻳﺸﺮﻛﻪ ﻓﻴﻬﺎ ﻏﻴﺮﻩ‪ ،‬ﻓﻮﻃﺌﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﺠﻠﺪ ﺑﺤﺴﺎﺏ ﻣﺎ ﻻ ﻳﻤﻠﻚ ﻣﻨﻬﺎ‪ ،‬ﻭﻳﺪﺭﺃ ﻋﻨﻪ ﺍﻟﺤﺪ ﺑﺤﺴﺎﺏ ﻣﺎ‬
‫ﻳﻤﻠﻚ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻭﻃﺊ ﺟﺎﺭﻳﺔ ﻣﻦ ﺍﻟﻤﻐﻨﻢ ﻗﺒﻞ ﺃﻥ ﻳﻘﺴﻢ‪ ،‬ﻗﻮﻣﺖ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺃﺳﻘﻂ ﻋﻨﻪ ﻣﻦ ﻗﻴﻤﺘﻬﺎ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺒﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺑﻴﻦ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﻳﺪﺭﺃ ﻋﻨﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻛﺎﻥ ﻟﻪ‬
‫ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺯﻧﺖ‪ ،‬ﻓﺤﻤﻠﺖ ﻣﻦ ﺍﻟﺰﻧﺎ‪ ،‬ﻓﺸﺮﺑﺖ ﺩﻭﺍﺀ‪،‬‬
‫ﻓﺄﺳﻘﻄﺖ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ﻟﻠﺰﻧﺎ‪ ،‬ﻭﻋﺰﺭﻫﺎ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺟﻨﺎﻳﺘﻬﺎ‬
‫ﺑﺴﻘﻮﻁ ﺍﻟﺤﻤﻞ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ‪.‬‬

‫)‪(٦٩٧‬‬
 ‫ﻭﻣﻦ ﺯﻧﺎ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻧﻬﺎﺭﺍ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﻋﻮﻗﺐ‬
‫ﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻻﻧﺘﻬﺎﻛﻪ ﺣﺮﻣﺔ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺃﻟﺰﻡ ﺍﻟﻜﻔﺎﺭﺓ‬
‫ﻟﻼﻓﻄﺎﺭ‪ .‬ﻓﺈﻥ ﺯﻧﺎ ﻟﻴﻼ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ﻭﺍﻟﺤﺪ ﺩﻭﻥ ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬
‫ﻭﻣﻦ ﺯﻧﺎ ﻓﻲ ﺣﺮﻡ ﺍﻟﻠﻪ ﻭﺣﺮﻡ ﺭﺳﻮﻟﻪ ﺃﻭ ﺣﺮﻡ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ‪،‬‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻟﻠﺰﻧﺎ ﻭﺍﻟﺘﻌﺰﻳﺮ ﻻﻧﺘﻬﺎﻛﻪ ﺣﺮﻣﺔ‬
‫ﺣﺮﻡ ﺍﻟﻠﻪ ﻭﺃﻭﻟﻴﺎﺋﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻓﻌﻞ ﺷﻴﺌﺎ ﻳﻮﺟﺐ ﺍﻟﺤﺪ ﺃﻭ ﺍﻟﺘﻌﺰﻳﺮ‬
‫ﻓﻲ ﻣﺴﺠﺪ ﺃﻭ ﻣﻮﺿﻊ ﻋﺒﺎﺩﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻊ ﺍﻟﺤﺪ ﺍﻟﺘﻌﺰﻳﺮ‪،‬‬
‫ﻭﻓﻴﻤﺎ ﻳﻮﺟﺐ ﺍﻟﺘﻌﺰﻳﺮ ﺗﻐﻠﻴﻆ ﺍﻟﻌﻘﻮﺑﺔ‪.‬‬
‫ﻭﻣﻦ ﺯﻧﺎ ﻓﻲ ﺍﻟﻠﻴﺎﻟﻲ ﺍﻟﺸﺮﻳﻔﺔ ﻣﺜﻞ ﻟﻴﺎﻟﻲ ﺍﻟﺠﻤﻌﺔ ﺃﻭ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ‬
‫ﻣﻦ ﺷﻌﺒﺎﻥ ﺃﻭ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﺃﻭ ﺍﻷﺿﺤﻰ ﺃﻭ ﻳﻮﻣﻬﻤﺎ ﺃﻭ ﻳﻮﻡ ﺳﺒﻌﺔ‬
‫ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺭﺟﺐ ﺃﻭ ﺧﻤﺴﺔ ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺃﻭ ﻟﻴﻠﺔ ﺳﺒﻊ‬
‫ﻋﺸﺮﺓ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺃﻭ ﻳﻮﻡ ﺍﻟﻐﺪﻳﺮ ﺃﻭ ﻟﻴﻠﺘﻪ ﺃﻭ ﻟﻴﻠﺔ‬
‫ﻋﺎﺷﻮﺭﺍﺀ ﺃﻭ ﻳﻮﻣﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻐﻠﻆ ﻋﻠﻴﻪ ﺍﻟﻌﻘﻮﺑﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻗﺮ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻋﻠﻰ ﻣﺎ‬
‫ﺑﻴﻨﺎﻩ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺃﻧﻪ ﺯﻧﺎ ﺑﺎﻣﺮﺃﺓ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﺰﻧﺎ ﻭﺣﺪ‬
‫ﺍﻟﻘﺬﻑ‪ .‬ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻗﺎﻟﺖ‪ :‬ﺯﻧﺎ ﺑﻲ ﻓﻼﻥ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺣﺪ ﺍﻟﺰﻧﺎ ﻭﺣﺪ ﺍﻟﻔﺮﻳﺔ‪.‬‬
‫ﻭﺍﻟﺴﻜﺮﺍﻥ ﺇﺫﺍ ﺯﻧﺎ‪ ،‬ﺃﻗﻴﻢ ﺣﺪ ﺍﻟﺰﻧﺎ ﻭﺍﻟﺴﻜﺮ‪ ،‬ﻭﻟﻢ ﻳﺴﻘﻂ‬
‫ﻋﻨﻪ ﺍﻟﺤﺪ ﻟﺴﻜﺮﻩ‪ ،‬ﻭﺯﻭﺍﻝ ﻋﻘﻠﻪ‪.‬‬
‫ﻭﺍﻷﻋﻤﻰ ﺇﺫﺍ ﺯﻧﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻛﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺒﺼﻴﺮ‪،‬‬

‫)‪(٦٩٨‬‬
 ‫ﻭﻟﻢ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﺤﺪ ﻟﻌﻤﺎﻩ‪ .‬ﻓﺈﻥ ﺍﺩﻋﻰ ﺃﻧﻪ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﺍﻷﻣﺮ‪،‬‬
‫ﻓﻈﻦ ﺃﻥ ﺍﻟﺘﻲ ﻭﻃﺌﻬﺎ ﻛﺎﻧﺖ ﺯﻭﺟﺘﻪ ﺃﻭ ﺃﻣﺘﻪ‪ ،‬ﻟﻢ ﻳﺼﺪﻕ‪ ،‬ﻭﺃﻗﻴﻢ‬
‫ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﻣﺮﺃﺓ ﺗﺸﺒﻬﺖ ﻟﺮﺟﻞ ﺑﺠﺎﺭﻳﺘﻪ‪ ،‬ﻭﺍﺿﻄﺠﻌﺖ‬
‫ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻟﻴﻼ‪ ،‬ﻓﻈﻨﻬﺎ ﺟﺎﺭﻳﺘﻪ‪ ،‬ﻓﻮﻃﺌﻬﺎ ﻣﻦ ﻏﻴﺮ ﺗﺤﺮﺯ‪،‬‬
‫ﻓﺮﻓﻊ ﺧﺒﺮﻩ ﺇﻟﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺄﻣﺮ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺤﺪ‬
‫ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺳﺮﺍ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺟﻬﺮﺍ‪.‬‬
‫ﻭﻻ ﻳﺤﺪ ﻣﻦ ﺍﺩﻋﻰ ﺍﻟﺰﻭﺟﻴﺔ ﺇﻻ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺒﻴﻨﺔ ﺑﺨﻼﻑ‬
‫ﺩﻋﻮﺍﻩ‪ .‬ﻭﻻ ﺣﺪ ﺃﻳﻀﺎ ﻣﻊ ﺍﻻﻟﺠﺎﺀ ﻭﺍﻻﻛﺮﺍﻩ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﺍﻟﺤﺪ‬
‫ﺑﻤﺎ ﻳﻔﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻣﺨﺘﺎﺭﺍ‪.‬‬
‫ﻭﻣﻦ ﺍﻓﺘﺾ ﺟﺎﺭﻳﺔ ﺑﻜﺮﺍ ﺑﺈﺻﺒﻌﻪ‪ ،‬ﻏﺮﻡ ﻋﺸﺮ ﺛﻤﻨﻬﺎ ﻭﺟﻠﺪ ﻣﻦ‬
‫ﺛﻼﺛﻴﻦ ﺳﻮﻃﺎ ﺇﻟﻰ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻴﻦ ﺳﻮﻃﺎ ﻋﻘﻮﺑﺔ ﻟﻤﺎ ﺟﻨﺎﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺍﻟﺠﺎﺭﻳﺔ ﺣﺮﺓ‪ ،‬ﻏﺮﻡ ﻋﻘﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﻣﻬﺮ ﻣﺜﻞ ﻧﺴﺎﺋﻬﺎ ﺑﻼ ﻧﻘﺼﺎﻥ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺯﻧﺎ ﺑﻬﺎ‪ ،‬ﻓﺬﻫﺐ ﺑﻌﺬﺭﺗﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻋﻘﺮ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪ .‬ﻭﻣﻦ ﺯﻭﺝ ﺟﺎﺭﻳﺘﻪ ﻣﻦ ﺭﺟﻞ‪ ،‬ﺛﻢ ﻭﻗﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺪ‪.‬‬
‫ﺑﺎﺏ ﻛﻴﻔﻴﺔ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﺰﻧﺎ‬
‫ﺍﻟﻤﺤﺼﻦ ﺍﻟﺬﻱ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﻭﺍﻟﺮﺟﻢ‪ ،‬ﻳﺠﻠﺪ ﺃﻭﻻ ﺛﻢ‬
‫ﻳﺘﺮﻙ ﺣﺘﻰ ﻳﺒﺮﺃ ﺟﻠﺪﻩ‪ .‬ﻓﺈﺫﺍ ﺑﺮﺃ‪ ،‬ﺭﺟﻢ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻣﺎﻡ ﺃﻥ‬

‫)‪(٦٩٩‬‬
 ‫ﻳﺮﺟﻤﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻭﺟﺐ ﻋﻠﻴﻪ ﺫﻟﻚ ﻗﺪ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺑﻪ ﺑﻴﻨﺔ‪،‬‬
‫ﺃﻣﺮ ﺑﺄﻥ ﻳﺤﻔﺮ ﻟﻪ ﺣﻔﻴﺮﺓ‪ ،‬ﻭﺩﻓﻦ ﻓﻴﻬﺎ ﺇﻟﻰ ﺣﻘﻮﻳﻪ‪ ،‬ﺛﻢ ﻳﺮﺟﻢ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﺗﺪﻓﻦ ﺇﻟﻰ ﺻﺪﺭﻫﺎ‪ ،‬ﺛﻢ ﺗﺮﺟﻢ‪ .‬ﻓﺈﻥ ﻓﺮ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﻣﻦ ﺍﻟﺤﻔﻴﺮﺓ‪ ،‬ﺭﺩ ﺣﺘﻰ ﻳﺴﺘﻮﻓﻰ ﻣﻨﻪ ﺍﻟﺤﺪ ﺑﺎﻟﺮﺟﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺍﻟﺮﺟﻢ ﻭﺟﺐ ﻋﻠﻴﻬﻤﺎ ﺑﺈﻗﺮﺍﺭ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻤﺎ‪ ،‬ﻓﻌﻞ ﺑﻬﻤﺎ ﻣﺜﻞ‬
‫ﺫﻟﻚ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﺇﺫﺍ ﻓﺮﺍ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﺻﺎﺑﻬﻤﺎ ﺷﺊ ﻣﻦ ﺍﻟﺤﺠﺮ‪ ،‬ﻟﻢ‬
‫ﻳﺮﺩﺍ‪ ،‬ﻭﻳﺘﺮﻛﺎﻥ ﺣﺘﻰ ﻳﻤﻀﻴﺎ‪ .‬ﻭﺇﻥ ﻓﺮﺍ ﻗﺒﻞ ﺃﻥ ﻳﻨﺎﻟﻬﻤﺎ ﺷﺊ ﻣﻦ‬
‫ﺍﻟﺤﺠﺮ‪ ،‬ﺭﺩﺍ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ ﻗﺪ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺑﻪ ﺑﻴﻨﺔ‪،‬‬
‫ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﻳﺮﺟﻤﻪ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﺛﻢ ﺍﻹﻣﺎﻡ‪ ،‬ﺛﻢ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ‬
‫ﻭﺟﺐ ﻋﻠﻴﻬﻤﺎ ﺫﻟﻚ ﺑﺎﻻﻗﺮﺍﺭ‪ ،‬ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﻳﺮﺟﻤﻪ ﺍﻹﻣﺎﻡ‪ ،‬ﺛﻢ‬
‫ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﺍﻟﺮﺟﻢ ﻳﻜﻮﻥ ﺑﺄﺣﺠﺎﺭ ﺻﻐﺎﺭ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺑﺎﻟﻜﺒﺎﺭ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻢ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻤﺮﺟﻮﻡ‪ ،‬ﻟﺌﻼ ﻳﺼﻴﺐ ﻭﺟﻬﻪ‬
‫ﺷﺊ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﺩﻭﻥ ﺍﻟﺮﺟﻢ ﺟﻠﺪ ﻣﺎﺋﺔ ﺟﻠﺪﺓ ﻛﺄﺷﺪ‬
‫ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻀﺮﺏ‪ .‬ﻭﻳﺠﻠﺪ ﺍﻟﺮﺟﻞ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﺣﺎﻟﺘﻪ ﺍﻟﺘﻲ ﻭﺟﺪ‬
‫ﻋﻠﻴﻬﺎ‪ :‬ﺇﻥ ﻭﺟﺪ ﻋﺮﻳﺎﻧﺎ‪ ،‬ﺟﻠﺪ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻭﻋﻠﻴﻪ ﺛﻴﺎﺏ‪،‬‬
‫ﺿﺮﺏ ﻭﻋﻠﻴﻪ ﺛﻴﺎﺑﻪ‪ .‬ﻭﻳﻀﺮﺏ ﺑﺪﻧﻪ ﻛﻠﻪ‪ ،‬ﻭﻳﺘﻘﻰ ﻭﺟﻬﻪ ﻭﺭﺃﺳﻪ‬
‫ﻭﻓﺮﺟﻪ‪ .‬ﻓﺈﻥ ﻣﺎﺕ ﻣﻦ ﻳﺠﻠﺪ ﻣﻦ ﺍﻟﻀﺮﺏ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻗﻮﺩ ﻭﻻ ﺩﻳﺔ‪.‬‬

‫)‪(٧٠٠‬‬
 ‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺃﺭﻳﺪ ﺟﻠﺪﻫﺎ‪ ،‬ﺿﺮﺑﺖ ﻣﺜﻞ ﺍﻟﺮﺟﻞ ﻏﻴﺮ ﺃﻧﻬﺎ‬
‫ﻻ ﺗﻀﺮﺏ ﻗﺎﺋﻤﺔ‪ ،‬ﺑﻞ ﺗﻀﺮﺏ ﻭﻫﻲ ﺟﺎﻟﺴﺔ‪ ،‬ﻋﻠﻴﻬﺎ ﺛﻴﺎﺑﻬﺎ‪ ،‬ﻗﺪ‬
‫ﺭﺑﻄﺖ ﻋﻠﻴﻬﺎ‪ ،‬ﻟﺌﻼ ﺗﺘﻬﺘﻚ‪ ،‬ﻓﺘﺒﺪﻭ ﻋﻮﺭﺗﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻓﺮ ﻣﻦ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﺭﺩ ﺣﺘﻰ ﻳﺴﺘﻮﻓﻰ ﻣﻨﻪ ﺍﻟﺤﺪ‪،‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﺑﻴﻨﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻮﺍﻟﻲ ﺿﺮﺏ ﺍﻟﺰﺍﻧﻲ ﺃﻭ ﺭﺟﻤﻪ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺸﻌﺮ ﺍﻟﻨﺎﺱ‬
‫ﺑﺎﻟﺤﻀﻮﺭ‪ ،‬ﺛﻢ ﻳﺠﻠﺪﻩ ﺑﻤﺤﻀﺮ ﻣﻨﻬﻢ‪ ،‬ﻟﻴﻨﺰﺟﺮﻭﺍ ﻋﻦ ﻣﻮﺍﻗﻌﺔ‬
‫ﻣﺜﻠﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ " :‬ﻭﻟﻴﺸﻬﺪ ﻋﺬﺍﺑﻬﻤﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ "‪.‬‬
‫ﻭﺃﻗﻞ ﻣﻦ ﻳﺤﻀﺮ ﻋﺬﺍﺑﻬﻤﺎ ﻭﺍﺣﺪ ﻓﺼﺎﻋﺪﺍ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺤﻀﺮ‬
‫ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﺰﻧﺎﺓ ﺇﻻ ﺧﻴﺎﺭ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻻ ﻳﺮﻣﻲ ﺍﻟﺰﺍﻧﻲ ﺇﻻ ﻣﻦ ﻟﻴﺲ ﻟﻠﻪ‬
‫ﺗﻌﺎﻟﻰ ﻓﻲ ﺟﻨﺒﻪ ﺣﺪ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻋﻠﻴﻼ ﻛﺎﻥ‬
‫ﺃﻭ ﺻﺤﻴﺤﺎ‪ ،‬ﻷﻥ ﺍﻟﻐﺮﺽ ﺇﺗﻼﻓﻪ ﻭﻗﺘﻠﻪ‪ .‬ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻼ‪ ،‬ﺗﺮﻙ ﺣﺘﻰ ﻳﺒﺮﺃ‪ ،‬ﺛﻢ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﺍﻗﺘﻀﺖ‬
‫ﺍﻟﻤﺼﻠﺤﺔ ﺗﻘﺪﻳﻢ ﺍﻟﺤﺪ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺬ ﻋﺮﺟﻮﻥ ﻓﻴﻪ ﻣﺎﺋﺔ ﺷﻤﺮﺍﺥ ﺃﻭ‬
‫ﻣﺎ ﻳﻨﻮﺏ ﻣﻨﺎﺑﻪ‪ ،‬ﻭﻳﻀﺮﺏ ﺑﻪ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﺪ ﺃﺟﺰﺃﻩ‪ .‬ﻭﻻ‬
‫ﻳﻀﺮﺏ ﺃﺣﺪ ﻓﻲ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺤﺎﺭﺓ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﺤﺮ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻷﻭﻗﺎﺕ‬
‫ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﺒﺮﺩ‪ ،‬ﺑﻞ ﻳﻀﺮﺏ ﻓﻲ ﺍﻷﻭﻗﺎﺕ ﺍﻟﻤﻌﺘﺪﻟﺔ‪.‬‬
‫ﻭﻣﻦ ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ‪ ،‬ﺃﻣﺮ ﺑﺪﻓﻨﻪ ﻋﺎﺟﻼ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﻷﺭﺽ‪.‬‬

‫)‪(٧٠١‬‬
 ‫ﻭﻻ ﻳﻘﺎﻡ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺃﺭﺽ ﺍﻟﻌﺪﻭ ﻟﺌﻼ ﻳﺤﻤﻞ ﺍﻟﻤﺤﺪﻭﺩ ﺍﻟﺤﻤﻴﺔ‬
‫ﻭﺍﻟﻐﻀﺐ ﻋﻠﻰ ﺍﻟﻠﺤﻮﻕ ﺑﻬﻢ‪.‬‬
‫ﻭﻻ ﻳﻘﺎﻡ ﺍﻟﺤﺪ ﺃﻳﻀﺎ ﻋﻠﻰ ﻣﻦ ﺍﻟﺘﺠﺄ ﺇﻟﻰ ﺣﺮﻡ ﺍﻟﻠﻪ ﻭﺣﺮﻡ ﺭﺳﻮﻟﻪ‬
‫ﺃﻭ ﺣﺮﻡ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﻞ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ﻓﻲ‬
‫ﺍﻟﻤﻄﻌﻢ ﻭﺍﻟﻤﺸﺮﺏ‪ ،‬ﻭﻳﻤﻨﻊ ﻣﻦ ﻣﺒﺎﻳﻌﺘﻪ ﻭﻣﺸﺎﺭﺍﺗﻪ‪ ،‬ﺣﺘﻰ ﻳﺨﺮﺝ‪،‬‬
‫ﻓﻴﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﺃﺣﺪﺙ ﻓﻲ ﺍﻟﺤﺮﻡ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺤﺪ‪ ،‬ﺃﻗﻴﻢ‬
‫ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺯﻧﺖ ﻭﻫﻲ ﺣﺎﻣﻞ‪ ،‬ﻟﻢ ﻳﻘﻢ ﻋﻠﻴﻬﺎ ﺣﺪ‪ :‬ﻻ ﺍﻟﺮﺟﻢ‬
‫ﻭﻻ ﺍﻟﺠﻠﺪ‪ ،‬ﺣﺘﻰ ﺗﻀﻊ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﻭﺗﺨﺮﺝ ﻣﻦ ﻧﻔﺎﺳﻬﺎ‪،‬‬
‫ﻭﺗﺮﺿﻊ ﻭﻟﺪﻫﺎ‪ .‬ﻓﺈﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ‪ :‬ﺭﺟﻤﺎ ﻛﺎﻥ‬
‫ﺃﻭ ﺟﻠﺪﺍ‪.‬‬
‫ﻭﻣﻦ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻪ ﺣﺪﻭﺩ‪ ،‬ﺃﺣﺪﻫﻤﺎ ﺍﻟﻘﺘﻞ ﺑﺪﺉ ﺃﻭﻻ ﺑﻤﺎ ﻟﻴﺲ‬
‫ﻓﻴﻪ ﺍﻟﻘﺘﻞ‪ ،‬ﺛﻢ ﻗﺘﻞ‪ .‬ﻣﺜﻼ ﺃﻥ ﻳﻜﻮﻥ ﻗﺘﻞ ﻭﺳﺮﻕ ﻭﺯﻧﺎ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ‬
‫ﻣﺤﺼﻦ‪ ،‬ﺃﻭ ﻗﺬﻑ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻠﺪ ﺃﻭﻻ ﻟﻠﺰﻧﺎ ﺃﻭ ﻟﻠﻘﺬﻑ‪ ،‬ﺛﻢ ﺗﻘﻄﻊ‬
‫ﻳﺪﻩ ﻟﻠﺴﺮﻗﺔ‪ ،‬ﺛﻢ ﻳﻘﺎﺩ ﻣﻨﻪ ﻟﻠﻘﺘﻞ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ ﺍﻟﻌﻘﻞ ﺛﻢ ﺍﺧﺘﻠﻂ ﻋﻘﻠﻪ‪،‬‬
‫ﻭﻗﺎﻣﺖ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻲ ﻓﻲ ﺍﻟﺰﻧﺎ‪ ،‬ﻧﻔﻲ ﻋﻦ ﺑﻠﺪﻩ ﺍﻟﺬﻱ ﻓﻌﻞ ﻓﻴﻪ‬
‫ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺇﻟﻰ ﺑﻠﺪ ﺁﺧﺮ ﺳﻨﺔ‪.‬‬
‫ﻭﻗﻀﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻲ ﻣﻦ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ‬

‫)‪(٧٠٢‬‬
 ‫ﺑﺤﺪ‪ ،‬ﻭﻟﻢ ﻳﺒﻴﻨﻪ‪ :‬ﺃﻥ ﻳﻀﺮﺏ ﺣﺘﻰ ﻳﻨﻬﻰ ﻫﻮ ﻋﻦ ﻧﻔﺴﻪ ﺍﻟﺤﺪ‪.‬‬
‫ﻭﻣﻦ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺤﺪ‪ ،‬ﺛﻢ ﺟﺤﺪ‪ ،‬ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺇﻧﻜﺎﺭﻩ‪،‬‬
‫ﺇﻻ ﺍﻟﺮﺟﻢ‪ .‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺃﻗﺮ ﺑﻤﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ ﻓﻴﻪ‪ ،‬ﺛﻢ ﺟﺤﺪﻩ‬
‫ﻗﺒﻞ ﺇﻗﺎﻣﺘﻪ‪ ،‬ﺧﻠﻲ ﺳﺒﻴﻠﻪ‪.‬‬
‫ﻭﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ﺣﺘﻰ ﻳﻨﻘﻄﻊ ﻋﻨﻬﺎ ﺍﻟﺪﻡ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﻠﻮﺍﻁ‬
‫ﺍﻟﻠﻮﺍﻁ ﻫﻮ ﺍﻟﻔﺠﻮﺭ ﺑﺎﻟﺬﻛﺮﺍﻥ ﻭﻫﻮ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪:‬‬
‫ﺃﺣﺪﻫﻤﺎ ﻫﻮ ﺇﻳﻘﺎﻉ ﺍﻟﻔﻌﻞ ﻓﻲ ﺍﻟﺪﺑﺮ ﻛﺎﻟﻤﻴﻞ ﻓﻲ ﺍﻟﻤﻜﺤﻠﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‬
‫ﺇﻳﻘﺎﻉ ﺍﻟﻔﻌﻞ ﻓﻴﻤﺎ ﺩﻭﻧﻪ‪.‬‬
‫ﻭﻳﺜﺒﺖ ﺍﻟﺤﺪ ﻓﻴﻬﻤﺎ ﺑﺸﻴﺌﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻗﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ‬
‫ﻓﺎﻋﻠﻪ‪ ،‬ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﺷﻬﻮﺩ ﻋﺪﻭﻝ‪ ،‬ﻳﺸﻬﺪﻭﻥ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﻤﻔﻌﻮﻝ‬
‫ﺑﻪ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﻳﺪﻋﻮﻥ ﺍﻟﻤﺸﺎﻫﺪﺓ ﻛﺎﻟﻤﻴﻞ ﻓﻲ ﺍﻟﻤﻜﺤﻠﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ‬
‫ﺑﺎﺏ ﺍﻟﺰﻧﺎ‪ ،‬ﺳﻮﺍﺀ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺸﻬﺪﻭﺍ ﻛﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺣﺪ ﺍﻟﻔﺮﻳﺔ‬
‫ﺇﻻ ﺃﻥ ﻳﺸﻬﺪﻭﺍ ﺑﺈﻳﻘﺎﻉ ﺍﻟﻔﻌﻞ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﺪﺑﺮ ﻣﻦ ﺑﻴﻦ ﺍﻟﻔﺨﺬﻳﻦ‪.‬‬
‫ﻓﺤﻴﻨﺌﺬ ﺗﺜﺒﺖ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﻳﺠﺐ ﺑﻬﺎ ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﻧﺬﻛﺮﻩ‪.‬‬
‫ﻭﻗﺪ ﻳﺜﺒﺖ ﺃﻳﻀﺎ ﺍﻟﺤﺪ ﺑﺈﻗﺮﺍﺭ ﺍﻟﻤﻘﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻛﻤﺎ‬
‫ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺑﺎﺏ ﺍﻟﺰﻧﺎ‪ ،‬ﻓﺎﻋﻼ ﻛﺎﻥ ﺃﻭ ﻣﻔﻌﻮﻻ ﺑﻪ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺩﻭﻥ‬
‫ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻠﻮﺍﻁ‪ ،‬ﻭﻛﺎﻥ ﻟﻠﻮﺍﻟﻲ ﺗﻌﺰﻳﺮﻩ ﻹﻗﺮﺍﺭﻩ ﻋﻠﻰ‬
‫ﻧﻔﺴﻪ ﺑﺎﻟﻔﺴﻖ‪.‬‬

‫)‪(٧٠٣‬‬
 ‫ﻭﺇﺫﺍ ﺷﺎﻫﺪ ﺍﻹﻣﺎﻡ ﺍﻟﻔﻌﻞ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻳﻀﺎ ﺇﻗﺎﻣﺔ‬
‫ﺍﻟﺤﺪ ﺑﻪ‪.‬‬
‫ﻭﻣﻦ ﺛﺒﺖ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﻟﻠﻮﺍﻁ ﺑﻔﻌﻠﻪ ﺍﻻﻳﻘﺎﺏ‪ ،‬ﻛﺎﻥ ﺣﺪﻩ ﺇﻣﺎ‬
‫ﺃﻥ ﻳﺪﻫﺪﻩ ﻣﻦ ﺟﺒﻞ ﺃﻭ ﺣﺎﺋﻂ ﻋﺎﻝ‪ ،‬ﺃﻭ ﻳﺮﻣﻲ ﻋﻠﻴﻪ ﺟﺪﺍﺭ‪ ،‬ﺃﻭ ﻳﻀﺮﺏ‬
‫ﺭﻗﺒﺘﻪ‪ ،‬ﺃﻭ ﻳﺮﺟﻤﻪ ﺍﻹﻣﺎﻡ ﻭﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﻳﺤﺮﻗﻪ ﺑﺎﻟﻨﺎﺭ‪ .‬ﻭﺍﻹﻣﺎﻡ‬
‫ﻣﺨﻴﺮ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺃﻳﻬﺎ ﺭﺃﻯ ﻣﻦ ﺫﻟﻚ ﺻﻼﺣﺎ‪ ،‬ﻓﻌﻠﻪ‪ .‬ﻭﺇﺫﺍ ﺃﻗﺎﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺪ ﺑﻐﻴﺮ ﺍﻻﺣﺮﺍﻕ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻳﻀﺎ ﺇﺣﺮﺍﻗﻪ ﺑﻌﺪ ﺫﻟﻚ ﺗﻐﻠﻴﻈﺎ ﻭﺗﻬﻴﻴﺒﺎ‬
‫ﻟﻠﻌﻘﻮﺑﺔ ﻭﺗﻌﻈﻴﻤﺎ ﻟﻬﺎ‪ .‬ﻭﻟﻪ ﺃﻻ ﻳﻔﻌﻞ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﺍﻟﻤﺼﻠﺤﺔ‬
‫ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﻠﻮﺍﻁ ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﺩﻭﻥ ﺍﻻﻳﻘﺎﺏ ﻓﻬﻮ ﻋﻠﻰ‬
‫ﺿﺮﺑﻴﻦ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﺃﻭ ﺍﻟﻤﻔﻌﻮﻝ ﺑﻪ ﻣﺤﺼﻨﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺮﺟﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﺤﺼﻦ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺠﻠﺪ ﻣﺎﺋﺔ ﺟﻠﺪﺓ‪ .‬ﻭﻻ‬
‫ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﺃﻭ ﺍﻟﻤﻔﻌﻮﻝ ﺑﻪ ﻣﺴﻠﻤﺎ‬
‫ﺃﻭ ﻛﺎﻓﺮﺍ‪ ،‬ﺃﻭ ﺣﺮﺍ ﺃﻭ ﻋﺒﺪﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﻻﻁ ﺍﻟﺮﺟﻞ ﺑﻐﻼﻡ ﻟﻢ ﻳﺒﻠﻎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻛﺎﻣﻼ‪،‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺼﺒﻲ ﺍﻟﺘﺄﺩﻳﺐ ﻹﻣﻜﺎﻧﻪ ﻣﻦ ﻧﻔﺴﻪ‪ .‬ﻭﺇﺫﺍ ﻓﻌﻞ ﺍﻟﺼﺒﻲ ﺑﺎﻟﺮﺟﻞ‬
‫ﺍﻟﺒﺎﻟﻎ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺼﺒﻲ ﺍﻟﺘﻌﺰﻳﺮ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﻟﻤﻔﻌﻮﻝ ﺑﻪ ﺍﻟﺤﺪ‬
‫ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻻﻁ ﺻﺒﻲ ﺑﺼﺒﻲ ﻣﺜﻠﻪ‪ ،‬ﺃﺩﺑﺎ ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻟﻢ ﻳﻘﻢ ﻋﻠﻰ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪.‬‬

‫)‪(٧٠٤‬‬
 ‫ﻭﺇﺫﺍ ﻻﻁ ﺍﻟﺮﺟﻞ ﺑﻤﻤﻠﻮﻛﻪ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻟﻤﻤﻠﻮﻙ ﻣﻌﺎ ﺍﻟﺤﺪ‬
‫ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻓﺈﻥ ﺍﺩﻋﻰ ﺍﻟﻤﻤﻠﻮﻙ ﺃﻥ ﻣﻮﻻﻩ ﺃﻛﺮﻫﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺩﺭﺉ‬
‫ﻋﻨﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﺃﻗﻴﻢ ﻋﻠﻰ ﻣﻮﻻﻩ ﺍﻟﺤﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﻻﻁ ﺍﻟﺮﺟﻞ ﺑﻤﺠﻨﻮﻥ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻰ‬
‫ﺍﻟﻤﺠﻨﻮﻥ ﺷﺊ‪ .‬ﻓﺈﻥ ﻻﻁ ﻣﺠﻨﻮﻥ ﺑﻐﻴﺮﻩ ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻻﻁ ﻛﺎﻓﺮ ﺑﻤﺴﻠﻢ‪ ،‬ﻗﺘﻞ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ ﻻﻁ ﺑﻜﺎﻓﺮ‬
‫ﻣﺜﻠﻪ‪ ،‬ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺑﻤﺎ ﺗﻮﺟﺒﻪ ﺷﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﻴﻦ ﺃﻥ ﻳﺪﻓﻌﻪ ﺇﻟﻰ ﺃﻫﻞ ﻣﻠﺘﻪ ﻟﻴﻘﻴﻤﻮﺍ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻋﻠﻰ‬
‫ﻣﺬﻫﺒﻬﻢ‪.‬‬
‫ﻭﻣﺘﻰ ﻭﺟﺪ ﺭﺟﻼﻥ ﻓﻲ ﺇﺯﺍﺭ ﻭﺍﺣﺪ ﻣﺠﺮﺩﻳﻦ‪ ،‬ﺃﻭ ﺭﺟﻞ ﻭﻏﻼﻡ‪،‬‬
‫ﻭﻗﺎﻣﺖ ﻋﻠﻴﻬﻤﺎ ﺑﺬﻟﻚ ﺑﻴﻨﺔ‪ ،‬ﺃﻭ ﺃﻗﺮﺍ ﺑﻔﻌﻠﻪ‪ ،‬ﺿﺮﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﺗﻌﺰﻳﺮﺍ ﻣﻦ ﺛﻼﺛﻴﻦ ﺳﻮﻃﺎ ﺇﻟﻰ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻴﻦ ﺳﻮﻃﺎ ﺑﺤﺴﺐ ﻣﺎ ﻳﺮﺍﻩ‬
‫ﺍﻹﻣﺎﻡ‪ .‬ﻓﺈﻥ ﻋﺎﺩﺍ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﺿﺮﺑﺎ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻋﺎﺩﺍ ﺃﻗﻴﻢ ﻋﻠﻴﻬﻤﺎ‬
‫ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ﻣﺎﺋﺔ ﺟﻠﺪﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﻻﻁ ﺭﺟﻞ‪ ،‬ﺛﻢ ﺗﺎﺏ ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﺳﻘﻂ‬
‫ﻋﻨﻪ ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﻗﺎﻣﺖ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻺﻣﺎﻡ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ‬
‫ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺗﺎﺏ ﺑﻌﺪ ﺃﻥ ﺷﻬﺪ ﻋﻠﻴﻪ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻟﻢ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﺤﺪ‪،‬‬
‫ﻭﻭﺟﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺇﻗﺎﻣﺘﻪ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺗﺎﺋﺒﺎ ﻋﻨﺪ ﺍﻟﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﻪ‬
‫ﺗﻌﺎﻟﻰ ﻳﻌﻮﺿﻪ ﺑﻤﺎ ﻳﻨﺎﻟﻪ ﻣﻦ ﺍﻷﻟﻢ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﻟﻪ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻼﺋﻂ ﻗﺪ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺛﻢ ﺗﺎﺏ‪ ،‬ﻭﻋﻠﻢ ﺍﻹﻣﺎﻡ ﻣﻨﻪ‬

‫)‪(٧٠٥‬‬
 ‫ﺫﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻌﻔﻮ ﻋﻨﻪ‪ .‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻳﻀﺎ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‬
‫ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﺍﻟﺼﻼﺡ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﺗﻈﻬﺮ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ‪ ،‬ﻟﻢ‬
‫ﻳﺠﺰ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﻗﺒﻞ ﻏﻼﻣﺎ ﻟﻴﺲ ﺑﻤﺤﺮﻡ ﻟﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‬
‫ﺫﻟﻚ ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﻏﻠﻆ ﺗﺄﺩﻳﺒﻪ‪ ،‬ﻛﻲ ﻳﻨﺰﺟﺮ ﻋﻦ ﻣﺜﻠﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪.‬‬
‫ﻭﺍﻟﻤﺘﻠﻮﻁ ﺍﻟﺬﻱ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻗﺘﻞ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻣﺜﻞ ﺍﻟﺰﺍﻧﻲ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﺴﺤﺎﻕ‬
‫ﺇﺫﺍ ﺳﺎﺣﻘﺖ ﺍﻟﻤﺮﺃﺓ ﺃﺧﺮﻯ ﻭﻗﺎﻣﺖ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺒﻴﻨﺔ ﺑﺬﻟﻚ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺍﻟﺤﺪ ﻣﺎﺋﺔ ﺟﻠﺪﺓ ﺇﻥ ﻟﻢ ﺗﻜﻮﻧﺎ ﻣﺤﺼﻨﺘﻴﻦ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺘﺎ ﻣﺤﺼﻨﺘﻴﻦ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺍﻟﺮﺟﻢ‪.‬‬
‫ﻭﻳﺜﺒﺖ ﺍﻟﺤﻜﻢ ﺑﺬﻟﻚ ﺑﻘﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻭﻫﻲ ﺷﻬﺎﺩﺓ ﺃﺭﺑﻌﺔ ﻧﻔﺮ‬
‫ﻋﺪﻭﻝ‪ ،‬ﺃﻭ ﺇﻗﺮﺍﺭ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ ،‬ﻛﻤﺎ ﺍﻋﺘﺒﺮﻧﺎﻩ ﻓﻲ‬
‫ﺍﻟﺰﻧﺎ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺳﺎﺣﻘﺖ ﺍﻟﻤﺮﺃﺓ ﺟﺎﺭﻳﺘﻬﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬
‫ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﺫﻛﺮﺕ ﺍﻟﺠﺎﺭﻳﺔ ﺃﻧﻬﺎ ﺃﻛﺮﻫﺘﻬﺎ‪ ،‬ﺩﺭﺉ ﻋﻨﻬﺎ ﺍﻟﺤﺪ‪،‬‬
‫ﻭﺃﻗﻴﻢ ﺍﻟﺤﺪ ﻋﻠﻰ ﺳﻴﺪﺗﻬﺎ ﻛﺎﻣﻼ‪.‬‬
‫ﻭﺇﺫﺍ ﺳﺎﺣﻘﺖ ﺍﻟﻤﺠﻨﻮﻧﺔ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺑﻬﺎ‬
‫ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻘﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ‪.‬‬

‫)‪(٧٠٦‬‬
 ‫ﻭﺇﺫﺍ ﺳﺎﺣﻘﺖ ﺍﻟﻤﺴﻠﻤﺔ ﺍﻟﻜﺎﻓﺮﺓ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬
‫ﺍﻟﺤﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﻜﺎﻓﺮﺓ ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﺑﻴﻦ ﺇﻧﻔﺎﺫﻫﺎ ﺇﻟﻰ ﺃﻫﻞ ﻣﻠﺘﻬﺎ‪ ،‬ﻟﻴﻌﻤﻠﻮﺍ ﺑﻬﺎ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻣﺬﻫﺒﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﺳﺎﺣﻘﺖ ﺍﻟﻤﺮﺃﺓ ﺻﺒﻴﺔ ﻟﻢ ﺗﺒﻠﻎ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ‪،‬‬
‫ﻭﺃﺩﺑﺖ ﺍﻟﺼﺒﻴﺔ‪.‬‬
‫ﻓﺈﻥ ﺗﺴﺎﺣﻘﺖ ﺻﺒﻴﺘﺎﻥ‪ ،‬ﺃﺩﺑﺘﺎ‪ ،‬ﻭﻟﻢ ﻳﻘﻢ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬
‫ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻃﺊ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻓﻘﺎﻣﺖ ﺍﻟﻤﺮﺃﺓ ﻓﺴﺎﺣﻘﺖ ﺟﺎﺭﻳﺔ‬
‫ﺑﻜﺮﺍ‪ ،‬ﻭﺃﻟﻘﺖ ﻣﺎﺀ ﺍﻟﺮﺟﻞ ﻓﻲ ﺭﺣﻤﻬﺎ‪ ،‬ﻭﺣﻤﻠﺖ ﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺮﺟﻢ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺠﺎﺭﻳﺔ ﺇﺫﺍ ﻭﺿﻌﺖ ﺍﻟﺠﻠﺪ ﻣﺎﺋﺔ‪ ،‬ﻭﺃﻟﺤﻖ‬
‫ﺍﻟﻮﻟﺪ ﺑﺎﻟﺮﺟﻞ‪ ،‬ﻭﺃﻟﺰﻣﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻬﺮ ﻟﻠﺠﺎﺭﻳﺔ‪ ،‬ﻷﻥ ﺍﻟﻮﻟﺪ ﻻ‬
‫ﻳﺨﺮﺝ ﻣﻨﻬﺎ ﺇﻻ ﺑﻌﺪ ﺫﻫﺎﺏ ﻋﺬﺭﺗﻬﺎ‪ .‬ﺑﺬﻟﻚ ﻗﻀﻰ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ‪،‬‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺇﻥ ﺍﻓﺘﻀﺖ ﺍﻟﻤﺮﺃﺓ ﺟﺎﺭﻳﺔ ﺑﺈﺻﺒﻌﻬﺎ‪ ،‬ﻓﺬﻫﺒﺖ ﺑﻌﺬﺭﺗﻬﺎ‪،‬‬
‫ﻟﺰﻣﻬﺎ ﻣﻬﺮﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻌﺰﻳﺮ ﻣﻐﻠﻈﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻣﺮﺃﺗﺎﻥ ﻓﻲ ﺇﺯﺍﺭ ﻭﺍﺣﺪ ﻣﺠﺮﺩﺗﻴﻦ ﻣﻦ ﺛﻴﺎﺑﻬﻤﺎ‪،‬‬
‫ﻭﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺭﺣﻢ‪ ،‬ﻭﻻ ﺃﺣﻮﺟﻬﻤﺎ ﺇﻟﻰ ﺫﻟﻚ ﺿﺮﻭﺭﺓ ﻣﻦ ﺑﺮﺩ ﻭﻏﻴﺮﻩ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺍﻟﺘﻌﺰﻳﺮ ﻣﻦ ﺛﻼﺛﻴﻦ ﺳﻮﻃﺎ ﺇﻟﻰ ﺗﺴﻌﺔ‬
‫ﻭﺗﺴﻌﻴﻦ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﻮﺍﻟﻲ‪ .‬ﻓﺈﻥ ﻋﺎﺩﺗﺎ ﺇﻟﻰ ﻣﺜﻞ ﺫﻟﻚ‪،‬‬
‫ﻧﻬﻴﺘﺎ ﻭﺃﺩﺑﺘﺎ‪ .‬ﻓﺈﻥ ﻋﺎﺩﺗﺎ ﺛﺎﻟﺜﺔ ﺃﻗﻴﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺤﺪ ﻛﺎﻣﻼ ﻣﺎﺋﺔ‬
‫ﺟﻠﺪﺓ‪ .‬ﻓﺈﻥ ﻋﺎﺩﺗﺎ ﺭﺍﺑﻌﺔ ﻛﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻘﺘﻞ‪.‬‬

‫)‪(٧٠٧‬‬
 ‫ﻭﺇﺫﺍ ﺳﺎﺣﻘﺖ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ﺛﻼﺙ ﻣﺮﺍﺕ‪،‬‬
‫ﻗﺘﻠﺖ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ﻣﺜﻞ ﺍﻟﺰﺍﻧﻴﺔ ﺳﻮﺍﺀ‪ .‬ﻭﺇﺫﺍ ﺗﺎﺑﺖ ﺍﻟﻤﺴﺎﺣﻘﺔ ﻗﺒﻞ ﺃﻥ‬
‫ﺗﺮﻓﻊ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﺳﻘﻂ ﻋﻨﻬﺎ ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﻗﺎﻣﺖ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻟﻢ ﻳﻘﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ‪ .‬ﻭﺇﻥ ﻗﺎﻣﺖ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﺛﻢ ﺗﺎﺑﺖ‬
‫ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺃﻗﺮﺏ ﺑﺎﻟﻔﻌﻞ‬
‫ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻨﻮﺏ ﻋﻨﻪ‪ ،‬ﺛﻢ ﺃﻇﻬﺮﺕ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻛﺎﻥ ﻟﻺﻣﺎﻡ‬
‫ﺍﻟﻌﻔﻮ ﻋﻨﻬﺎ‪ ،‬ﻭﻟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻬﺎ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺃﺻﻠﺢ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﻧﻜﺢ ﻣﻴﺘﺔ ﺃﻭ ﻭﻃﺊ ﺑﻬﻴﻤﺔ ﺃﻭ ﺍﺳﺘﻤﻨﻰ ﺑﻴﺪﻩ‬
‫ﻣﻦ ﻭﻃﺊ ﺍﻣﺮﺃﺓ ﻣﻴﺘﺔ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﻣﻦ ﻭﻃﺌﻬﺎ ﻭﻫﻲ ﺣﻴﺔ‪،‬‬
‫ﻓﻲ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻢ ﺇﻥ ﻛﺎﻥ ﻣﺤﺼﻨﺎ‪ ،‬ﻭﺍﻟﺠﻠﺪ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻭﻳﺆﺩﺏ ﺃﻳﻀﺎ ﻻﻧﺘﻬﺎﻛﻪ ﺣﺮﻣﺔ ﺍﻷﻣﻮﺍﺕ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺍﻟﻤﻮﻃﻮﺀﺓ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ﺩﻭﻥ ﺍﻟﺤﺪ ﺍﻟﻜﺎﻣﻞ ﺣﺴﺐ‬
‫ﻣﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺤﺎﻝ‪.‬‬
‫ﻭﻳﺜﺒﺖ ﺍﻟﺤﻜﻢ ﺑﺬﻟﻚ ﺑﺈﻗﺮﺍﺭ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺮﺗﻴﻦ ﺃﻭ‬
‫ﺑﺸﻬﺎﺩﺓ ﺷﺎﻫﺪﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﺍﻟﺔ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻤﺘﻠﻮﻁ ﺑﺎﻷﻣﻮﺍﺕ‪ ،‬ﺣﻜﻢ ﺍﻟﻤﺘﻠﻮﻁ ﺑﺎﻷﺣﻴﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪،‬‬
‫ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﻐﻠﻆ ﻋﻘﻮﺑﺘﻪ ﻻﻧﺘﻬﺎﻛﻪ ﺣﺮﻣﺔ‬
‫ﺍﻷﻣﻮﺍﺕ‪.‬‬
‫ﻭﻣﻦ ﻧﻜﺢ ﺑﻬﻴﻤﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ﺑﻤﺎ ﺩﻭﻥ ﺍﻟﺤﺪ ﺣﺴﺐ‬

‫)‪(٧٠٨‬‬
 ‫ﻣﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻳﻐﺮﻡ ﺛﻤﻦ ﺍﻟﺒﻬﻴﻤﺔ ﻟﺼﺎﺣﺒﻬﺎ ﺇﻥ ﻟﻢ ﺗﻜﻦ‬
‫ﻟﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻠﻜﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺒﻬﻴﻤﺔ‬
‫ﻣﻤﺎ ﺗﻘﻊ ﻋﻠﻴﻪ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﺫﺑﺤﺖ‪ ،‬ﻭﺃﺣﺮﻗﺖ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻷﻥ ﻟﺤﻤﻬﺎ‬
‫ﻗﺪ ﺣﺮﻡ ﻭﻟﺤﻢ ﺟﻤﻴﻊ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻧﺴﻠﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﺍﺧﺘﻠﻄﺖ ﺍﻟﺒﻬﻴﻤﺔ ﺍﻟﻤﻮﻃﻮﺀﺓ ﺑﻐﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ‪ ،‬ﻭﻟﻢ‬
‫ﺗﺘﻤﻴﺰ ﻗﺴﻢ ﺍﻟﻘﻄﻴﻊ ﺍﻟﺬﻱ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﺒﻬﻴﻤﺔ‪ ،‬ﻭﺃﻗﺮﻉ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻓﻤﺎ ﻭﻗﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻘﺮﻋﺔ‪ ،‬ﻗﺴﻢ ﻣﻦ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺃﻗﺮﻉ ﺑﻴﻨﻬﻤﺎ ﺇﻟﻰ ﺃﻥ‬
‫ﻻ ﺗﺒﻘﻰ ﺇﻻ ﻭﺍﺣﺪﺓ‪ .‬ﺛﻢ ﺗﺆﺧﺬ ﻭﺗﺤﺮﻕ ﺑﺎﻟﻨﺎﺭ ﺑﻌﺪ ﺃﻥ ﺗﺬﺑﺢ‪،‬‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻌﻘﻮﺑﺔ ﻟﻬﺎ‪ ،‬ﻟﻜﻦ ﻟﻤﺎ ﻳﻌﻠﻢ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻦ‬
‫ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻟﺪﻓﻊ ﺍﻟﻌﺎﺭ ﺑﻬﺎ ﻋﻦ ﺻﺎﺣﺒﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺒﻬﻴﻤﺔ ﻣﻤﺎ ﻻ ﺗﻘﻊ ﻋﻠﻴﻬﺎ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﺃﺧﺮﺟﺖ ﻣﻦ‬
‫ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻓﻌﻞ ﺑﻬﺎ ﺇﻟﻰ ﺑﻠﺪ ﺁﺧﺮ‪ ،‬ﻭﺑﻴﻌﺖ ﻫﻨﺎﻙ‪ ،‬ﻟﻜﻴﻼ ﻳﻌﻴﺮ‬
‫ﺻﺎﺣﺒﻬﺎ ﺑﻬﺎ‪.‬‬
‫ﻭﻳﺜﺒﺖ ﺍﻟﺤﻜﻢ ﺑﺬﻟﻚ ﺇﻣﺎ ﺑﺎﻻﻗﺮﺍﺭ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﺃﻭ ﺑﺸﻬﺎﺩﺓ ﺷﺎﻫﺪﻳﻦ‬
‫ﻋﺪﻟﻴﻦ ﻣﺮﺿﻴﻴﻦ ﻻ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﺘﻰ ﺗﻜﺮﺭ ﺍﻟﻔﻌﻞ ﻣﻦ ﻭﺍﻃﺊ ﺍﻟﺒﻬﻴﻤﺔ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﺩﺏ‬
‫ﻭﺣﺪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﺳﺘﻤﻨﻰ ﺑﻴﺪﻩ ﺣﺘﻰ ﺃﻧﺰﻝ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ﻭﺍﻟﺘﺄﺩﻳﺐ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺣﺪ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻭﺫﻟﻚ ﺑﺤﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺻﻠﺢ‬
‫ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﺃﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺿﺮﺏ ﻳﺪ‬

‫)‪(٧٠٩‬‬
 ‫ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﺣﺘﻰ ﺍﺣﻤﺮﺕ‪ ،‬ﻭﺯﻭﺟﻪ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺍﺳﺘﺘﺎﺑﻪ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﻘﻴﺎﺩﺓ‬
‫ﺍﻟﺠﺎﻣﻊ ﺑﻴﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻐﻠﻤﺎﻥ ﻟﻠﻔﺠﻮﺭ‪ ،‬ﺇﺫﺍ ﺷﻬﺪ‬
‫ﻋﻠﻴﻪ ﺷﺎﻫﺪﺍﻥ‪ ،‬ﺃﻭ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺬﻟﻚ‪ ،‬ﻳﺠﺐ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ‬
‫ﺣﺪ ﺍﻟﺰﺍﻧﻲ ﺧﻤﺴﺔ ﻭﺳﺒﻌﻮﻥ ﺟﻠﺪﺓ‪ ،‬ﻭﻳﺤﻠﻖ ﺭﺃﺳﻪ ﻭﻳﺸﻬﺮ ﻓﻲ ﺍﻟﺒﻠﺪ‪،‬‬
‫ﺛﻢ ﻳﻨﻔﻰ ﻋﻦ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻓﻌﻞ ﺫﻟﻚ ﻓﻴﻪ ﺇﻟﻰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻣﺼﺎﺭ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ‪ ،‬ﻓﻌﻞ ﺑﻬﺎ ﻣﺎ ﻳﻔﻌﻞ ﺑﺎﻟﺮﺟﻞ ﻣﻦ ﺍﻟﺠﻠﺪ‪،‬‬
‫ﻭﻻ ﺗﺸﻬﺮ‪ ،‬ﻭﻻ ﺗﺤﻠﻖ ﺭﺃﺳﻬﺎ‪ ،‬ﻭﻻ ﺗﻨﻔﻰ ﻋﻦ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻓﻌﻠﺖ ﻓﻴﻪ‬
‫ﻣﺎ ﻓﻌﻠﺖ ﻛﻤﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﺑﺎﻟﺮﺟﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺭﻣﻰ ﻏﻴﺮﻩ ﺑﺎﻟﻘﻴﺎﺩﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ﺑﻤﺎ ﺩﻭﻥ ﺍﻟﺤﺪ ﻓﻲ‬
‫ﺍﻟﻔﺮﻳﺔ ﻟﺌﻼ ﻳﻌﻮﺩ ﺇﻟﻰ ﺃﺫﻯ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺤﺪ ﻓﻲ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻭﺍﻟﻤﺴﻜﺮ ﻣﻦ ﺍﻟﺸﺮﺍﺏ‬
‫ﻭﺍﻟﻔﻘﺎﻉ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﺮﺑﺔ ﻭﺍﻟﻤﺂﻛﻞ ﺍﻟﻤﺤﻈﻮﺭﺓ‬
‫ﻣﻦ ﺷﺮﺏ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﺴﻜﺮ‪ ،‬ﺧﻤﺮﺍ ﻛﺎﻥ ﺃﻭ ﻧﺒﻴﺬﺍ ﺃﻭ ﺑﺘﻌﺎ ﺃﻭ‬
‫ﻧﻘﻴﻌﺎ ﺃﻭ ﻣﺰﺭﺍ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﺷﺮﺑﺔ ﺍﻟﺘﻲ ﻳﺴﻜﺮ ﻗﻠﻴﻠﻬﺎ‬
‫ﺃﻭ ﻛﺜﻴﺮﻫﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺛﻤﺎﻧﻮﻥ ﺟﻠﺪﺓ ﺣﺪ ﺍﻟﻤﻔﺘﺮﻱ‪ ،‬ﺳﻮﺍﺀ‬
‫ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﺃﻭ ﻛﺎﻓﺮﺍ‪ ،‬ﺣﺮﺍ ﻛﺎﻥ ﺃﻭ ﻋﺒﺪﺍ‪ ،‬ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪.‬‬

‫)‪(٧١٠‬‬
 ‫ﺇﻻ ﺃﻥ ﺍﻟﻤﺴﻠﻢ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺷﺮﺏ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺍﻟﻜﺎﻓﺮ‬
‫ﺇﺫﺍ ﺍﺳﺘﺴﺮ ﺑﺎﻟﺸﺮﺏ‪ ،‬ﺃﻭ ﺷﺮﺑﻪ ﻓﻲ ﺑﻴﺘﻪ ﺃﻭ ﺑﻴﻌﺘﻪ ﺃﻭ ﻛﻨﻴﺴﺘﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﺇﺫﺍ ﺃﻇﻬﺮ ﺍﻟﺸﺮﺏ ﺑﻴﻦ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻭ ﺧﺮﺝ ﺑﻴﻨﻬﻢ ﺳﻜﺮﺍﻥ‪.‬‬
‫ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺸﺎﺭﺏ ﻣﻦ ﺍﻟﺨﻤﺮ ﺃﻭ ﺍﻟﺸﺮﺍﺏ ﺍﻟﻤﺴﻜﺮ ﺷﺮﺏ ﻗﻠﻴﻼ‬
‫ﻣﻨﻪ ﺃﻭ ﻛﺜﻴﺮﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻪ ﻳﻮﺟﺐ ﺍﻟﺤﺪ ﻛﻤﺎ ﻳﻮﺟﺒﻪ ﺍﻟﻜﺜﻴﺮ‪،‬‬
‫ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻳﺜﺒﺖ ﺍﻟﺤﻜﻢ ﻓﻲ ﺇﻳﺠﺎﺏ ﺍﻟﺤﺪ ﺑﺸﻬﺎﺩﺓ ﻧﻔﺴﻴﻦ ﻣﺴﻠﻤﻴﻦ‬
‫ﻋﺪﻟﻴﻦ‪ ،‬ﻳﺸﻬﺪﺍﻥ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ﺑﺸﺮﺏ ﺷﺊ ﻣﻦ ﺍﻟﻤﺴﻜﺮﺍﺕ‪ ،‬ﺃﻭ ﻳﺸﻬﺪﺍﻥ‬
‫ﺑﺄﻧﻪ ﻗﺎﺀ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺷﻬﺪ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻟﺸﺮﺏ ﻭﺍﻵﺧﺮ ﺑﺎﻟﻘﺊ‪ ،‬ﻗﺒﻠﺖ‬
‫ﺃﻳﻀﺎ ﺷﻬﺎﺩﺗﻬﻤﺎ‪ ،‬ﻭﺃﻗﻴﻢ ﺑﻬﺎ ﺍﻟﺤﺪ‪.‬‬
‫ﻭﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﺤﺪﻭﺩ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻳﻀﺎ ﺃﻥ ﻳﻜﻔﻞ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﺒﺪﺍﺭ‪.‬‬
‫ﻭﻻ ﺗﺠﻮﺯ ﺍﻟﺸﻔﺎﻋﺔ ﻓﻲ ﺇﺳﻘﺎﻁ ﺣﺪ ﻣﻦ ﺍﻟﺤﺪﻭﺩ ﻻ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﻭﻻ‬
‫ﻋﻨﺪ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺋﺒﻴﻦ ﻋﻨﻪ‪.‬‬
‫ﻭﻳﺜﺒﺖ ﺃﻳﻀﺎ ﺑﺈﻗﺮﺍﺭ ﺍﻟﺸﺎﺭﺏ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺮﺗﻴﻦ‪ .‬ﻭﻳﺠﺐ ﺑﻪ‬
‫ﺍﻟﺤﺪ ﻛﻤﺎ ﻳﺠﺐ ﺑﺎﻟﺒﻴﻨﺔ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﻣﺴﺘﺤﻼ ﻟﻬﺎ‪ ،‬ﺣﻞ ﺩﻣﻪ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‬
‫ﺃﻥ ﻳﺴﺘﺘﻴﺒﻪ‪ .‬ﻓﺈﻥ ﺗﺎﺏ‪ ،‬ﺃﻗﺎﻡ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺷﺮﺑﻪ‪.‬‬

‫)‪(٧١١‬‬
 ‫ﻭﺇﻥ ﻟﻢ ﻳﺘﺐ‪ ،‬ﻗﺘﻠﻪ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﻟﻤﺴﺘﺤﻞ ﻟﻤﺎ ﻋﺪﺍ ﺍﻟﺨﻤﺮ ﻣﻦ ﺍﻟﻤﺴﻜﺮﺍﺕ ﻳﺤﻞ ﺩﻣﻪ‪ .‬ﻭﻟﻺﻣﺎﻡ‬
‫ﺃﻥ ﻳﻌﺰﺭﻩ‪ ،‬ﺇﻥ ﺭﺃﻯ ﺫﻟﻚ ﺻﻮﺍﺑﺎ‪ .‬ﻭﺍﻟﺤﺪ ﻓﻲ ﺷﺮﺑﻪ ﻻ ﻳﺨﺘﻠﻒ ﻋﻠﻰ‬
‫ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ﻭﺳﺎﺋﺮ ﺍﻷﺷﺮﺑﺔ ﺍﻟﻤﺴﻜﺮﺍﺕ‪ ،‬ﻳﺠﻠﺪ ﻋﺮﻳﺎﻧﺎ ﻋﻠﻰ‬
‫ﻇﻬﺮﻩ ﻭﻛﺘﻔﻴﻪ‪ ،‬ﻭﻻ ﻳﻀﺮﺏ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﻓﺮﺟﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻛﻞ ﻃﻌﺎﻡ ﻓﻴﻪ ﺷﺊ ﻣﻦ ﺍﻟﺨﻤﺮ‪ ،‬ﻭﻻ ﺍﻻﺻﻄﺒﺎﻍ‬
‫ﺑﺸﺊ ﻓﻴﻪ ﺷﺊ ﻣﻦ ﺍﻟﺨﻤﺮ‪ ،‬ﻭﻻ ﺍﺳﺘﻌﻤﺎﻝ ﺩﻭﺍﺀ ﻓﻴﻪ ﺷﺊ ﻣﻨﻪ‪ .‬ﻓﻤﻦ‬
‫ﺃﻛﻞ ﺷﻴﺌﺎ ﻣﻤﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺃﻭ ﺷﺮﺏ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ‪.‬‬
‫ﻓﺈﻥ ﺃﻛﻞ ﺫﻟﻚ ﺃﻭ ﺷﺮﺏ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ ﺃﻥ ﻓﻴﻪ ﺧﻤﺮﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻤﺴﻠﻢ ﺃﻥ ﻳﺠﺎﻟﺲ ﺷﺮﺍﺏ ﺷﺊ ﻣﻦ ﺍﻟﻤﺴﻜﺮﺍﺕ‪ ،‬ﻭﻻ‬
‫ﺃﻥ ﻳﺠﻠﺲ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﻳﺸﺮﺏ ﻋﻠﻴﻬﺎ ﺷﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺧﻤﺮﺍ ﻛﺎﻥ ﺃﻭ‬
‫ﻏﻴﺮﻩ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻔﻘﺎﻉ‪ .‬ﻓﻤﺘﻰ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪ‬
‫ﺍﻟﺘﺄﺩﻳﺐ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﻻ ﻳﻘﺎﻡ ﺍﻟﺤﺪ ﻋﻠﻰ ﺍﻟﺴﻜﺮﺍﻥ ﻓﻲ ﺣﺎﻝ ﺳﻜﺮﻩ‪ ،‬ﺑﻞ ﻳﻤﻬﻞ ﺣﺘﻰ‬
‫ﻳﻔﻴﻖ‪ ،‬ﺛﻢ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪.‬‬
‫ﻭﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ﺇﺫﺍ ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻣﺮﺗﻴﻦ‪ ،‬ﺛﻢ ﻋﺎﺩ ﺛﺎﻟﺜﺔ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‪.‬‬
‫ﻭﻣﻦ ﺑﺎﻉ ﺍﻟﺨﻤﺮ‪ ،‬ﺃﻭ ﺍﻟﺸﺮﺍﺏ ﺍﻟﻤﺴﻜﺮ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﺍﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬

‫)‪(٧١٢‬‬
 ‫ﺍﻟﺘﺄﺩﻳﺐ‪ .‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﻣﺴﺘﺤﻼ ﻟﻪ‪ ،‬ﺍﺳﺘﺘﻴﺐ‪ .‬ﻓﺈﻥ ﺗﺎﺏ‪ .‬ﻭﺇﻻ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺮﺗﺪ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻔﻘﺎﻉ ﻓﻲ ﺷﺮﺑﻪ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﺤﺪ ﻋﻠﻰ ﻣﻦ ﺷﺮﺑﻪ‪،‬‬
‫ﻭﺗﺄﺩﻳﺐ ﻣﻦ ﺃﺗﺠﺮ ﻓﻴﻪ‪ ،‬ﻭﺗﻌﺰﻳﺮ ﻣﻦ ﺍﺳﺘﻌﻤﻠﻪ‪ ،‬ﺣﻜﻢ ﺍﻟﺨﻤﺮ ﻋﻠﻰ‬
‫ﺍﻟﺴﻮﺍﺀ ﺑﻤﺎ ﺛﺒﺖ ﻋﻦ ﺃﺋﻤﺔ ﺁﻝ ﻣﺤﻤﺪ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﻣﻦ ﺍﺳﺘﺤﻞ ﺍﻟﻤﻴﺘﺔ ﺃﻭ ﺍﻟﺪﻡ ﺃﻭ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ ﻣﻤﻦ ﻫﻮ ﻣﻮﻟﻮﺩ ﻋﻠﻰ‬
‫ﻓﻄﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺪ ﺍﺭﺗﺪ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‬
‫ﺑﺎﻻﺟﻤﺎﻉ‪ .‬ﻭﻣﻦ ﺗﻨﺎﻭﻝ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﻣﺤﺮﻣﺎ ﻟﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ‪.‬‬
‫ﻓﺈﻥ ﻋﺎﺩ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺃﺩﺏ ﻭﻏﻠﻆ ﻋﻘﺎﺑﻪ‪ .‬ﻓﺈﻥ ﺗﻜﺮﺭ ﻣﻨﻪ ﺫﻟﻚ ﺩﻓﻌﺎﺕ‪،‬‬
‫ﻗﺘﻞ ﻟﻴﻜﻮﻥ ﻋﺒﺮﺓ ﻟﻐﻴﺮﻩ‪.‬‬
‫ﻭﻣﻦ ﺃﻛﻞ ﺍﻟﺮﺑﺎ ﺑﻌﺪ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ ﻓﻲ ﺗﺤﺮﻳﻤﻪ‪ ،‬ﻋﻮﻗﺐ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﺣﺘﻰ ﻳﺘﻮﺏ‪ .‬ﻓﺈﻥ ﺍﺳﺘﺤﻞ ﺫﻟﻚ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‪ .‬ﻓﺈﻥ‬
‫ﺃﺩﺏ ﺩﻓﻌﺘﻴﻦ‪ ،‬ﻭﻋﺎﺩ ﺛﺎﻟﺜﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‪.‬‬
‫ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺴﻤﻮﻡ ﺍﻟﻘﺎﺗﻠﺔ ﻣﺤﻈﻮﺭﺓ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻰ ﻣﻦ ﺃﺗﺠﺮ‬
‫ﻓﻲ ﺷﺊ ﻣﻨﻬﺎ ﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﺘﺄﺩﻳﺐ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﻨﺘﻪ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‪.‬‬
‫ﻭﻳﻌﺰﺭ ﺁﻛﻞ ﺍﻟﺠﺮﻱ ﻭﺍﻟﻤﺎﺭﻣﺎﻫﻲ ﻭﻣﺴﻮﺥ ﺍﻟﺴﻤﻚ ﻛﻠﻬﺎ‪،‬‬
‫ﻭﺍﻟﻄﺤﺎﻝ ﻭﻣﺴﻮﺥ ﺍﻟﺒﺮ ﻭﺍﻟﺴﺒﻊ ﻭﺳﺒﺎﻉ ﺍﻟﻄﻴﺮ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﻤﺤﺮﻣﺎﺕ‪ .‬ﻓﺈﻥ ﻋﺎﺩ‪ ،‬ﺃﺩﺏ ﺛﺎﻧﻴﺔ‪ .‬ﻓﺈﻥ ﺍﺳﺘﺤﻞ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‪.‬‬

‫)‪(٧١٣‬‬
 ‫ﻭﻣﻦ ﺗﺎﺏ ﻣﻦ ﺷﺮﺏ ﺍﻟﺨﻤﺮ ﺃﻭ ﻏﻴﺮﻩ ﻣﻤﺎ ﻳﻮﺟﺐ ﺍﻟﺤﺪ ﺃﻭ ﺍﻟﺘﺄﺩﻳﺐ‬
‫ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ‪ ،‬ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﺤﺪ‪ .‬ﻓﺈﻥ ﺗﺎﺏ ﺑﻌﺪ ﻗﻴﺎﻡ‬
‫ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺃﻗﺮ ﻋﻠﻰ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﺗﺎﺏ ﺑﻌﺪ ﺍﻻﻗﺮﺍﺭ‪ ،‬ﺟﺎﺯ ﻟﻺﻣﺎﻡ ﺍﻟﻌﻔﻮ ﻋﻨﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺇﻗﺎﻣﺔ‬
‫ﺍﻟﺤﺪ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺷﺮﺏ ﺍﻟﻤﺴﻜﺮ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺃﻭ ﻓﻲ ﻣﻮﺿﻊ ﻣﺸﺮﻑ ﻣﺜﻞ‬
‫ﺣﺮﻡ ﺍﻟﻠﻪ ﻭﺣﺮﻡ ﺭﺳﻮﻟﻪ ﺃﻭ ﺷﺊ ﻣﻦ ﺍﻟﻤﺸﺎﻫﺪ‪ ،‬ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻓﻲ‬
‫ﺍﻟﺸﺮﺏ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻻﻧﺘﻬﺎﻛﻪ ﺣﺮﻣﺔ ﺣﺮﻡ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﺴﺮﻗﺔ‬
‫ﺍﻟﺴﺎﺭﻕ ﺍﻟﺬﻱ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺮﻕ ﻣﻦ ﺣﺮﺯ‬
‫ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻓﺼﺎﻋﺪﺍ ﺃﻭ ﻣﺎ ﻗﻴﻤﺘﻪ ﻛﺬﻟﻚ‪ ،‬ﻭﻳﻜﻮﻥ ﻛﺎﻣﻞ ﺍﻟﻌﻘﻞ‪،‬‬
‫ﻭﺍﻟﺸﺒﻬﺔ ﻋﻨﻪ ﻣﺮﺗﻔﻌﺔ‪ ،‬ﺣﺮﺍ ﻛﺎﻥ ﺃﻭ ﻋﺒﺪﺍ‪ ،‬ﻣﺴﻠﻤﺎ ﻛﺎﻥ ﺃﻭ ﻛﺎﻓﺮﺍ‪.‬‬
‫ﻓﺈﻥ ﺳﺮﻕ ﺍﻧﺴﺎﻥ ﻣﻦ ﻏﻴﺮ ﺣﺮﺯ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﺇﻥ ﺯﺍﺩ ﻋﻠﻰ‬
‫ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺍﻟﻤﻘﺪﺍﺭ‪ ،‬ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ‪.‬‬
‫ﻭﺍﻟﺤﺮﺯ ﻫﻮ ﻛﻞ ﻣﻮﺿﻊ ﻟﻢ ﻳﻜﻦ ﻟﻐﻴﺮ ﺍﻟﻤﺘﺼﺮﻑ ﻓﻴﻪ ﺍﻟﺪﺧﻮﻝ‬
‫ﺇﻟﻴﻪ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﻘﻔﻼ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻣﺪﻓﻮﻧﺎ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻤﻮﺍﺿﻊ‬
‫ﺍﻟﺘﻲ ﻳﻄﺮﻗﻬﺎ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻳﺨﺘﺺ ﺑﻮﺍﺣﺪ ﺩﻭﻥ ﻏﻴﺮﻩ‪،‬‬
‫ﻓﻠﻴﺴﺖ ﺣﺮﺯﺍ‪ .‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺍﻟﺨﺎﻧﺎﺕ ﻭﺍﻟﺤﻤﺎﻣﺎﺕ ﻭﺍﻟﻤﺴﺎﺟﺪ‬
‫ﻭﺍﻷﺭﺣﻴﺔ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺸﺊ ﻓﻲ ﺃﺣﺪ ﻫﺬﻩ‬

‫)‪(٧١٤‬‬
 ‫ﺍﻟﻤﻮﺍﺿﻊ ﻣﺪﻓﻮﻧﺎ‪ ،‬ﺃﻭ ﻣﻘﻔﻼ ﻋﻠﻴﻪ‪ ،‬ﻓﺴﺮﻗﻪ ﺍﻧﺴﺎﻥ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻄﻊ‪ ،‬ﻷﻧﻪ ﺑﺎﻟﻘﻔﻞ ﻭﺍﻟﺪﻓﻦ ﻗﺪ ﺃﺣﺮﺯﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﻘﺐ ﺍﻹﻧﺴﺎﻥ ﻧﻘﺒﺎ‪ ،‬ﻭﻟﻢ ﻳﺨﺮﺝ ﻣﺘﺎﻋﺎ ﻭﻻ ﻣﺎﻻ‪ ،‬ﻭﺇﻥ‬
‫ﺟﻤﻌﻪ ﻭﻛﻮﺭﻩ ﻭﺣﻤﻠﻪ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﻗﻄﻊ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺍﻟﻌﻘﻮﺑﺔ‬
‫ﻭﺍﻟﺘﺄﺩﻳﺐ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﺍﻟﻘﻄﻊ ﺇﺫﺍ ﺃﺧﺮﺟﻪ ﻣﻦ ﺍﻟﺤﺮﺯ‪ .‬ﻭﺇﺫﺍ ﺃﺧﺮﺝ‬
‫ﺍﻟﻤﺎﻝ ﻣﻦ ﺍﻟﺤﺮﺯ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺷﺮﻳﻜﺎ ﻓﻲ ﺍﻟﻤﺎﻝ‬
‫ﺍﻟﺬﻱ ﺳﺮﻗﻪ‪ ،‬ﺃﻭ ﻟﻪ ﺣﻆ ﻓﻲ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﺳﺮﻕ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﺇﻥ ﻃﺮﺡ ﻣﻦ‬
‫ﺍﻟﻤﺎﻝ ﺍﻟﻤﺴﺮﻭﻕ‪ ،‬ﻛﺎﻥ ﺍﻟﺒﺎﻗﻲ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺼﺎﺏ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻘﻄﻊ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺒﺎﻗﻲ ﻗﺪ ﺑﻠﻎ ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻘﻄﻊ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺳﺮﻕ ﻣﻦ ﻣﺎﻝ ﺍﻟﻐﻨﻴﻤﺔ ﻗﺒﻞ ﺃﻥ ﻳﻘﺴﻢ‪ ،‬ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺒﻪ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻄﻊ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﺄﺩﻳﺐ‪ ،‬ﻟﺠﺮﺃﺗﻪ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻭﺇﻗﺪﺍﻣﻪ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺳﺮﻕ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﻗﺴﻤﺘﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺠﺐ ﻓﻴﻪ‬
‫ﺍﻟﻘﻄﻊ ﺃﻭ ﺯﺍﺋﺪﺍ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻟﻪ‬
‫ﺳﻬﻢ ﻓﻲ ﺍﻟﻐﻨﺎﺋﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺎﻓﺮﺍ‪ ،‬ﻗﻄﻊ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺇﺫﺍ ﺑﻠﻎ‬
‫ﺍﻟﻨﺼﺎﺏ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺧﺮﺝ ﺍﻟﻤﺎﻝ ﻣﻦ ﺍﻟﺤﺮﺯ‪ ،‬ﻓﺄﺧﺬ‪ ،‬ﻓﺎﺩﻋﻰ ﺃﻥ ﺻﺎﺣﺐ‬
‫ﺍﻟﻤﺎﻝ ﺃﻋﻄﺎﻩ ﺍﻟﻤﺎﻝ‪ ،‬ﺩﺭﺉ ﻋﻨﻪ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻣﻦ ﺍﺩﻋﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﺮﻗﺔ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ ﺳﺎﺭﻕ‪.‬‬
‫ﻭﻣﺘﻰ ﺳﺮﻕ ﻣﻦ ﻟﻴﺲ ﺑﻜﺎﻣﻞ ﺍﻟﻌﻘﻞ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺠﻨﻮﻧﺎ ﺃﻭ ﺻﺒﻴﺎ‬

‫)‪(٧١٥‬‬
 ‫ﻟﻢ ﻳﺒﻠﻎ‪ ،‬ﻭﺇﻥ ﻧﻘﺐ ﻭﻛﺴﺮ ﺍﻟﻘﻔﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻄﻊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺻﺒﻴﺎ‪ ،‬ﻋﻔﻲ ﻋﻨﻪ ﻣﺮﺓ‪ .‬ﻓﺈﻥ ﻋﺎﺩ‪ ،‬ﺃﺩﺏ‪ .‬ﻓﺈﻥ ﻋﺎﺩ ﺛﺎﻟﺜﺔ‪ ،‬ﺣﻜﺖ‬
‫ﺣﺘﻰ ﺃﺻﺎﺑﻌﻪ ﺗﺪﻣﻲ‪ .‬ﻓﺈﻥ ﻋﺎﺩ‪ ،‬ﻗﻄﻌﺖ ﺃﻧﺎﻣﻠﻪ‪ .‬ﻓﺈﻥ ﻋﺎﺩ ﺑﻌﺪ ﺫﻟﻚ‪،‬‬
‫ﻗﻄﻊ ﺃﺳﻔﻞ ﻣﻦ ﺫﻟﻚ ﻛﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺮﺟﻞ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻳﺜﺒﺖ ﻭﺟﻮﺏ ﺍﻟﻘﻄﻊ ﺑﻘﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﺴﺎﺭﻕ‪ ،‬ﻭﻫﻲ‬
‫ﺷﻬﺎﺩﺓ ﻧﻔﺴﻴﻦ ﻋﺪﻟﻴﻦ ﻳﺸﻬﺪﺍﻥ ﻋﻠﻴﻪ ﺑﺎﻟﺴﺮﻗﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻘﻢ ﺑﻴﻨﺔ‪،‬‬
‫ﻭﺃﻗﺮ ﺍﻟﺴﺎﺭﻕ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﺴﺮﻗﺔ ﻣﺮﺗﻴﻦ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﻟﻘﻄﻊ‪،‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﺍ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﺴﺮﻗﺔ ﻭﻻ‬
‫ﺑﺎﻟﻘﺘﻞ‪ .‬ﻷﻧﻪ ﻣﻘﺮ ﻋﻠﻰ ﻣﺎﻝ ﻏﻴﺮﻩ ﻟﻴﺘﻠﻔﻪ‪ .‬ﻓﺈﻥ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ‬
‫ﺑﺎﻟﺴﺮﻗﺔ‪ ،‬ﻗﻄﻊ ﻛﻤﺎ ﻳﻘﻄﻊ ﺍﻟﺤﺮ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﺬﻣﻲ ﺣﻜﻢ ﺍﻟﻤﺴﻠﻢ ﺳﻮﺍﺀ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻘﻄﻊ ﻋﻠﻴﻪ ﺇﺫﺍ‬
‫ﺛﺒﺖ ﺃﻧﻪ ﺳﺎﺭﻕ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻤﺮﺃﺓ ﺣﻜﻢ ﺍﻟﺮﺟﻞ ﺳﻮﺍﺀ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻘﻄﻊ ﻋﻠﻴﻬﺎ ﺇﺫﺍ‬
‫ﺳﺮﻗﺖ‪.‬‬
‫ﻭﻳﻘﻄﻊ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺳﺮﻕ ﻣﻦ ﻣﺎﻝ ﻭﺍﻟﺪﻳﻪ‪ .‬ﻭﻻ ﻳﻘﻄﻊ ﺍﻟﺮﺟﻞ‬
‫ﺇﺫﺍ ﺳﺮﻕ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ‪ .‬ﻭﺇﺫﺍ ﺳﺮﻗﺖ ﺍﻷﻡ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻫﺎ‪ ،‬ﻗﻄﻌﺖ‬
‫ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﻳﻘﻄﻊ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺳﺮﻕ ﻣﻦ ﻣﺎﻝ ﺯﻭﺟﺘﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻗﺪ ﺃﺣﺮﺯﺗﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺗﻘﻄﻊ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺇﺫﺍ ﺳﺮﻗﺖ ﻣﻦ ﻣﺎﻝ ﺯﻭﺟﻬﺎ‪،‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺃﺣﺮﺯ ﺩﻭﻧﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﻘﻄﻊ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺳﺮﻕ ﻣﻦ ﻣﺎﻝ ﻣﻮﻻﻩ‪ .‬ﻭﺇﺫﺍ ﺳﺮﻕ ﻋﺒﺪ‬

‫)‪(٧١٦‬‬
 ‫ﺍﻟﻐﻨﻴﻤﺔ ﻣﻦ ﺍﻟﻤﻐﻨﻢ‪ ،‬ﻟﻢ ﻳﻘﻄﻊ ﺃﻳﻀﺎ‪ .‬ﻭﺍﻷﺟﻴﺮ ﺇﺫﺍ ﺳﺮﻕ ﻣﻦ ﻣﺎﻝ‬
‫ﺍﻟﻤﺴﺘﺄﺟﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻄﻊ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻀﻴﻒ ﺇﺫﺍ ﺳﺮﻕ ﻣﻦ‬
‫ﻣﺎﻝ ﻣﻀﻴﻔﻪ‪ ،‬ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﻗﻄﻊ‪ .‬ﻭﺇﺫﺍ ﺃﺿﺎﻑ ﺍﻟﻀﻴﻒ ﺿﻴﻔﺎ‬
‫ﺁﺧﺮ‪ ،‬ﻓﺴﺮﻕ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ‪ ،‬ﻷﻧﻪ ﺩﺧﻞ ﻋﻠﻴﻪ ﺑﻐﻴﺮ ﺇﺫﻧﻪ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ‪ ،‬ﻓﺈﻧﻪ ﺗﻘﻄﻊ ﻳﺪﻩ ﺍﻟﻴﻤﻨﻰ ﻣﻦ ﺃﺻﻮﻝ‬
‫ﺍﻷﺻﺎﺑﻊ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺗﺘﺮﻙ ﻟﻪ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻻﺑﻬﺎﻡ‪.‬‬
‫ﻓﺈﻥ ﺳﺮﻕ ﺑﻌﺪ ﻗﻄﻊ ﻳﺪﻩ ﻣﻦ ﺣﺮﺯ‪ ،‬ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎ‬
‫ﺫﻛﺮﻩ‪ ،‬ﻗﻄﻌﺖ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ﻣﻦ ﺃﺻﻞ ﺍﻟﺴﺎﻕ‪ ،‬ﻭﻳﺘﺮﻙ ﻋﻘﺒﻪ‬
‫ﻟﻴﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺈﻥ ﺳﺮﻕ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺧﻠﺪ ﺍﻟﺴﺠﻦ‪.‬‬
‫ﻓﺈﻥ ﺳﺮﻕ ﻓﻲ ﺍﻟﺴﺠﻦ ﻣﻦ ﺣﺮﺯ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻗﺘﻞ‪.‬‬
‫ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﻗﻄﻊ ﺍﻟﻴﻤﻴﻦ ﻓﻜﺎﻧﺖ ﺷﻼﺀ‪ ،‬ﻗﻄﻌﺖ‪ ،‬ﻭﻻ‬
‫ﺗﻘﻄﻊ ﻳﺴﺮﺍﻩ‪ .‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﻗﻄﻊ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ‪،‬‬
‫ﻓﻜﺎﻧﺖ ﻛﺬﻟﻚ‪ ،‬ﻗﻄﻌﺖ‪ ،‬ﻭﻻ ﺗﻘﻄﻊ ﺭﺟﻠﻪ ﺍﻟﻴﻤﻨﻰ‪ .‬ﻭﻣﻦ ﺳﺮﻕ‬
‫ﻭﻟﻴﺲ ﻟﻪ ﺍﻟﻴﻤﻨﻰ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻗﻄﻌﺖ ﻓﻲ ﺍﻟﻘﺼﺎﺹ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﻟﻪ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻗﻄﻌﺖ ﻳﺴﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﺃﻳﻀﺎ‬
‫ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻗﻄﻌﺖ ﺭﺟﻠﻪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺭﺟﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺤﺒﺲ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻄﻊ ﺍﻟﺴﺎﺭﻕ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﻊ ﺫﻟﻚ ﺭﺩ ﺍﻟﺴﺮﻗﺔ ﺑﻌﻴﻨﻬﺎ‪،‬‬
‫ﺇﻥ ﻛﺎﻧﺖ ﺑﺎﻗﻴﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺃﻫﻠﻜﻬﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻐﺮﻣﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺗﺼﺮﻑ ﻓﻴﻬﺎ ﺑﻤﺎ ﻧﻘﺺ ﻣﻦ ﺛﻤﻨﻬﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬

‫)‪(٧١٧‬‬
 ‫ﺃﺭﺷﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺷﺊ ﺍﺳﺘﺴﻌﻲ ﻓﻲ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﻳﺠﺐ ﺍﻟﻘﻄﻊ ﻭﻻ ﺭﺩ ﺍﻟﺴﺮﻗﺔ ﻋﻠﻰ ﻣﻦ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺗﺤﺖ‬
‫ﺿﺮﺏ ﺃﻭ ﺧﻮﻑ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺠﺐ ﺫﻟﻚ ﺇﺫﺍ ﻗﺎﻣﺖ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﺃﻭ ﺃﻗﺮ‬
‫ﻣﺨﺘﺎﺭﺍ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺗﺤﺖ ﺍﻟﻀﺮﺏ ﺑﺎﻟﺴﺮﻗﺔ‪ ،‬ﻭﺭﺩﻫﺎ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﻟﻘﻄﻊ‪.‬‬
‫ﻭﻣﻦ ﺃﻗﺮ ﺑﺎﻟﺴﺮﻗﺔ ﻣﺨﺘﺎﺭﺍ‪ ،‬ﺛﻢ ﺭﺟﻊ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺃﻟﺰﻡ ﺍﻟﺴﺮﻗﺔ‬
‫ﻭﺳﻘﻂ ﻋﻨﻪ ﺍﻟﻘﻄﻊ‪.‬‬
‫ﻭﻣﻦ ﺗﺎﺏ ﻣﻦ ﺍﻟﺴﺮﻗﺔ ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﻗﺎﻣﺖ ﻋﻠﻴﻪ‬
‫ﺍﻟﺒﻴﻨﺔ‪ ،‬ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻴﻪ ﺭﺩ ﺍﻟﺴﺮﻗﺔ‪ .‬ﻓﺈﻥ ﻗﺎﻣﺖ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻘﻄﻌﻪ‪ .‬ﻓﺈﻥ ﺗﺎﺏ ﺑﻌﺪ‬
‫ﻗﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻟﻺﻣﺎﻡ ﺍﻟﻌﻔﻮ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ‬
‫ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺛﻢ ﺗﺎﺏ ﺑﻌﺪ ﺍﻻﻗﺮﺍﺭ‪ ،‬ﺟﺎﺯ ﻟﻺﻣﺎﻡ ﺍﻟﻌﻔﻮ ﻋﻨﻪ‪،‬‬
‫ﺃﻭ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻪ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺃﺭﺩﻉ ﻓﻲ ﺍﻟﺤﺎﻝ‪ .‬ﻓﺄﻣﺎ ﺭﺩ‬
‫ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺳﺮﻕ ﺷﻴﺌﺎ ﻣﻦ ﻛﻢ ﺍﻧﺴﺎﻥ ﺃﻭ ﺟﻴﺒﻪ‪ ،‬ﻭﻛﺎﻧﺎ ﺑﺎﻃﻨﻴﻦ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺎ ﻇﺎﻫﺮﻳﻦ‪ ،‬ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﺄﺩﻳﺐ ﻭﺍﻟﻌﻘﻮﺑﺔ ﺑﻤﺎ ﻳﺮﺩﻋﻪ ﻋﻦ ﻣﺜﻠﻪ‪.‬‬
‫ﻭﻣﻦ ﺳﺮﻕ ﺣﻴﻮﺍﻧﺎ ﻳﺠﻮﺯ ﺗﻤﻠﻜﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﻴﻤﺘﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ‬
‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ﻛﻤﺎ ﻳﺠﺐ ﻓﻲ ﺳﺎﺋﺮ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺳﺮﻕ ﻧﻔﺴﺎﻥ ﻓﺼﺎﻋﺪﺍ ﻣﺎ ﻗﻴﻤﺘﻪ ﺭﺑﻊ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺟﺐ‬

‫)‪(٧١٨‬‬
 ‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﻘﻄﻊ‪ .‬ﻓﺈﻥ ﺍﻧﻔﺮﺩ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺒﻌﻀﻪ‪ ،‬ﻟﻢ ﻳﺠﺐ‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﻘﻄﻊ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻧﻘﺺ ﻋﻦ ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ‬
‫ﺍﻟﻘﻄﻊ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺘﻌﺰﻳﺮ‪ .‬ﻭﻣﻦ ﺳﺮﻕ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻔﻮﺍﻛﻪ ﻭﻫﻮ‬
‫ﺑﻌﺪ ﻓﻲ ﺍﻟﺸﺠﺮ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻄﻊ‪ ،‬ﺑﻞ ﻳﺆﺩﺏ ﺗﺄﺩﻳﺒﺎ ﻻ‬
‫ﻳﻌﻮﺩ ﺇﻟﻰ ﻣﺜﻠﻪ‪ ،‬ﻭﻳﺤﻞ ﻟﻪ ﻣﺎ ﻳﺄﻛﻞ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﺤﻤﻠﻪ ﻣﻌﻪ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪ .‬ﻓﺈﺫﺍ ﺳﺮﻕ ﺷﻴﺌﺎ ﻣﻨﻬﻤﺎ ﺑﻌﺪ ﺃﺧﺬﻫﺎ ﻣﻦ ﺍﻟﺸﺠﺮ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻄﻊ ﻛﻤﺎ ﻳﺠﺐ ﻓﻲ ﺳﺎﺋﺮ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺎﺏ ﺍﻟﺴﺎﺭﻕ‪ ،‬ﻓﻠﻴﺮﺩ ﺍﻟﺴﺮﻗﺔ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻗﺪ ﻣﺎﺕ‪ ،‬ﻓﻠﻴﺮﺩﻫﺎ ﻋﻠﻰ ﻭﺭﺛﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ ﻭﻻ ﻣﻮﻟﻰ‬
‫ﻧﻌﻤﺔ ﻭﻻ ﻣﻮﻟﻰ ﺟﺮﻳﺮﺓ‪ ،‬ﻓﻠﻴﺮﺩﻫﺎ ﻋﻠﻰ ﺇﻣﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻓﺈﺫﺍ ﻓﻌﻞ‬
‫ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺑﺮﺋﺖ ﺫﻣﺘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺳﺮﻕ ﺍﻟﺴﺎﺭﻕ‪ ،‬ﻓﻠﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﺳﺮﻕ ﺛﺎﻧﻴﺔ‪،‬‬
‫ﻓﺄﺧﺬ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ ﺑﺎﻟﺴﺮﻗﺔ ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﻳﻄﺎﻟﺐ ﺑﺎﻟﺴﺮﻗﺘﻴﻦ‬
‫ﻣﻌﺎ‪ .‬ﻭﺇﺫﺍ ﺷﻬﺪ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﺳﺎﺭﻕ ﺑﺎﻟﺴﺮﻗﺔ ﺩﻓﻌﺘﻴﻦ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﻗﻄﻊ ﺍﻟﻴﺪ‪ .‬ﻓﺈﻥ ﺷﻬﺪﻭﺍ ﻋﻠﻴﻪ ﺑﺎﻟﺴﺮﻗﺔ ﺍﻷﻭﻟﻰ‪،‬‬
‫ﻭﺃﻣﺴﻜﻮﺍ ﺣﺘﻰ ﻳﻘﻄﻊ ﺛﻢ ﺷﻬﺪﻭﺍ ﻋﻠﻴﻪ ﺑﺎﻟﺴﺮﻗﺔ ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﻗﻄﻊ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ﺑﺎﻟﺴﺮﻗﺔ ﺍﻷﺧﻴﺮﺓ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻗﻄﻊ ﻋﻠﻰ‬
‫ﻣﻦ ﺳﺮﻕ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﺄﻛﻮﻝ ﻓﻲ ﻋﺎﻡ ﻣﺠﺎﻋﺔ‪.‬‬

‫)‪(٧١٩‬‬
 ‫ﺑﺎﺏ ﺣﺪ ﺍﻟﻤﺤﺎﺭﺏ ﻭﺍﻟﻨﺒﺎﺵ ﻭﺍﻟﻤﺨﺘﻠﺲ ﻭﺍﻟﺨﻨﺎﻕ‬
‫ﻭﺍﻟﻤﺒﻨﺞ ﻭﺍﻟﻤﺤﺘﺎﻝ‬
‫ﺍﻟﻤﺤﺎﺭﺏ ﻫﻮ ﺍﻟﺬﻱ ﻳﺠﺮﺩ ﺍﻟﺴﻼﺡ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﻳﺒﺔ‪،‬‬
‫ﻓﻲ ﻣﺼﺮ ﻛﺎﻥ ﺃﻭ ﻏﻴﺮ ﻣﺼﺮ‪ ،‬ﻓﻲ ﺑﻼﺩ ﺍﻟﺸﺮﻙ ﻛﺎﻥ ﺃﻭ ﻓﻲ ﺑﻼﺩ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻴﻼ ﻛﺎﻥ ﺃﻭ ﻧﻬﺎﺭﺍ‪ .‬ﻓﻤﺘﻰ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻣﺤﺎﺭﺑﺎ‪.‬‬
‫ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻥ ﻗﺘﻞ‪ ،‬ﻭﻟﻢ ﻳﺄﺧﺬ ﺍﻟﻤﺎﻝ‪ ،‬ﺃﻥ ﻳﻘﺘﻞ ﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﻷﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺍﻟﻌﻔﻮ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﻋﻔﻮﺍ ﻋﻨﻪ‪ ،‬ﻭﺟﺐ‬
‫ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻗﺘﻠﻪ‪ ،‬ﻷﻧﻪ ﻣﺤﺎﺭﺏ‪.‬‬
‫ﻭﺇﻥ ﻗﺘﻞ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻭﻻ ﺃﻥ ﻳﺮﺩ ﺍﻟﻤﺎﻝ‪ ،‬ﺛﻢ‬
‫ﻳﻘﻄﻊ ﺑﺎﻟﺴﺮﻗﺔ‪ ،‬ﺛﻢ ﻳﻘﺘﻞ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻳﺼﻠﺐ‪ .‬ﻭﺇﻥ ﺃﺧﺬ‬
‫ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﻘﺘﻞ‪ ،‬ﻭﻟﻢ ﻳﺠﺮﺡ‪ ،‬ﻗﻄﻊ‪ ،‬ﺛﻢ ﻧﻔﻲ ﻋﻦ ﺍﻟﺒﻠﺪ‪.‬‬
‫ﻭﺇﻥ ﺟﺮﺡ‪ ،‬ﻭﻟﻢ ﻳﺄﺧﺬ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﻘﺘﻞ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﻘﺘﺺ ﻣﻨﻪ‪ ،‬ﺛﻢ ﻳﻨﻔﻰ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻓﻌﻞ ﺫﻟﻚ ﻓﻴﻪ‬
‫ﺇﻟﻰ ﻏﻴﺮﻩ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻟﻢ ﻳﺠﺮﺡ‪ ،‬ﻭﻟﻢ ﻳﺄﺧﺬ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﻨﻔﻰ ﻣﻦ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻓﻌﻞ ﻓﻴﻪ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﺛﻢ‬
‫ﻳﻜﺘﺐ ﺇﻟﻰ ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﻤﺼﺮ ﺑﺄﻧﻪ ﻣﻨﻔﻲ ﻣﺤﺎﺭﺏ‪ ،‬ﻓﻼ ﺗﻮﺍﻛﻠﻮﻩ‪،‬‬
‫ﻭﻻ ﺗﺸﺎﺭﺑﻮﻩ ﻭﻻ ﺗﺒﺎﻳﻌﻮﻩ ﻭﻻ ﺗﺠﺎﻟﺴﻮﻩ‪ .‬ﻓﺈﻥ ﺍﻧﺘﻘﻞ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻛﻮﺗﺐ ﺃﻳﻀﺎ ﺃﻫﻠﻬﺎ ﺑﻤﺜﻞ ﺫﻟﻚ‪ .‬ﻓﻼ ﻳﺰﺍﻝ ﻳﻔﻌﻞ‬
‫ﺑﻪ ﺫﻟﻚ‪ ،‬ﺣﺘﻰ ﻳﺘﻮﺏ‪ .‬ﻓﺈﻥ ﻗﺼﺪ ﺑﻼﺩ ﺍﻟﺸﺮﻙ‪ ،‬ﻟﻢ ﻳﻤﻜﻦ ﻣﻦ‬
‫ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﻮﺗﻠﻮﺍ ﻫﻢ ﻋﻠﻰ ﺗﻤﻜﻴﻨﻬﻢ ﻣﻦ ﺩﺧﻮﻟﻬﺎ‪.‬‬

‫)‪(٧٢٠‬‬
 ‫ﻭﺍﻟﻠﺺ ﺃﻳﻀﺎ ﻣﺤﺎﺭﺏ‪ .‬ﻓﺈﺫﺍ ﺩﺧﻞ ﺍﻟﻠﺺ ﻋﻠﻰ ﺍﻧﺴﺎﻥ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﻘﺎﺗﻠﻪ ﻭﻳﺪﻓﻌﻪ ﻋﻦ ﻧﻔﺴﻪ‪ .‬ﻓﺈﻥ ﺃﺩﻯ ﺫﻟﻚ ﺇﻟﻰ ﻗﺘﻞ ﺍﻟﻠﺺ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻋﻠﻰ ﻗﺎﺗﻠﻪ ﺷﺊ ﻣﻦ ﻗﻮﺩ ﻭﻻ ﺩﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﺩﻣﻪ ﻫﺪﺭﺍ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻄﻊ ﺟﻤﺎﻋﺔ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﺄﻗﺮﻭﺍ ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻬﻢ ﻣﺎ‬
‫ﻗﺪ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻘﺮﻭﺍ‪ ،‬ﻭﻗﺎﻣﺖ ﻋﻠﻴﻬﻢ ﺑﺬﻟﻚ ﺑﻴﻨﺔ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﺤﻜﻢ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ ﺳﻮﺍﺀ‪ .‬ﻓﺈﻥ ﺷﻬﺪ ﺍﻟﻠﺼﻮﺹ ﺑﻌﻀﻬﻢ ﻋﻠﻰ‬
‫ﺑﻌﺾ‪ ،‬ﻟﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻢ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺷﻬﺪ ﺍﻟﺬﻳﻦ ﺃﺧﺬﺕ‬
‫ﺃﻣﻮﺍﻟﻬﻢ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪ ،‬ﻟﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻢ‪ .‬ﻭﺇﻧﻤﺎ ﺗﻘﺒﻞ‬
‫ﺷﻬﺎﺩﺓ ﻏﻴﺮﻫﻢ ﻟﻬﻢ‪.‬‬
‫ﻭﺍﻟﻤﺼﻠﻮﺏ ﻻ ﻳﺘﺮﻙ ﻋﻠﻰ ﺧﺸﺒﺘﻪ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﺛﻢ‬
‫ﻳﻨﺰﻝ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻳﺼﻠﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺪﻓﻦ‪.‬‬
‫ﻭﺍﻟﺨﻨﺎﻕ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻳﺴﺘﺮﺟﻊ ﻣﻨﻪ ﻣﺎ ﺃﺧﺬ‪ ،‬ﻓﻴﺮﺩ‬
‫ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻮﺟﺪ ﺑﻌﻴﻨﻪ ﺃﻏﺮﻡ ﻗﻴﻤﺘﻪ ﺃﻭ ﺃﺭﺵ ﻣﺎ ﻟﻌﻠﻪ‬
‫ﻧﻘﺺ ﻣﻦ ﺛﻤﻨﻪ ﺇﻻ ﺃﻥ ﻳﻌﻔﻮ ﺻﺎﺣﺒﻪ ﻋﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﺑﻨﺞ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﺃﺳﻜﺮﻩ ﺑﺸﺊ ﺍﺣﺘﺎﻝ ﻋﻠﻴﻪ ﻓﻲ ﺷﺮﺑﻪ ﺃﻭ‬
‫ﺃﻛﻠﻪ‪ ،‬ﺛﻢ ﺃﺧﺬ ﻣﺎﻟﻪ‪ ،‬ﻋﻮﻗﺐ ﻋﻠﻰ ﻓﻌﻠﻪ ﺫﻟﻚ ﺑﻤﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ‪،‬‬
‫ﻭﺍﺳﺘﺮﺟﻊ ﻋﻨﻪ ﻣﺎ ﺃﺧﺬ‪ .‬ﻓﺈﻥ ﺟﻨﻰ ﺍﻟﺒﻨﺞ ﺃﻭ ﺍﻻﺳﻜﺎﺭ ﻋﻠﻴﻪ ﺟﻨﺎﻳﺔ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﻤﺒﻨﺞ ﺿﺎﻣﻨﺎ ﻟﻤﺎ ﺟﻨﺎﻩ‪.‬‬
‫ﻭﺍﻟﻤﺤﺘﺎﻝ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻤﻜﺮ ﻭﺍﻟﺨﺪﻳﻌﺔ ﻭﺗﺰﻭﻳﺮ ﺍﻟﻜﺘﺐ‬
‫ﻭﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﺰﻭﺭ ﻭﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﻜﺎﺫﺑﺔ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻳﺠﺐ ﻋﻠﻴﻪ‬

‫)‪(٧٢١‬‬
 ‫ﺍﻟﺘﺄﺩﻳﺐ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺃﻥ ﻳﻐﺮﻡ ﻣﺎ ﺃﺧﺬ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪،‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﺴﻠﻄﺎﻥ ﺃﻥ ﻳﺸﻬﺮﻩ ﺑﺎﻟﻌﻘﻮﺑﺔ ﻟﻜﻲ ﻳﺮﺗﺪﻉ ﻏﻴﺮﻩ ﻋﻦ ﻓﻌﻞ‬
‫ﻣﺜﻠﻪ ﻓﻲ ﻣﺴﺘﻘﺒﻞ ﺍﻷﻭﻗﺎﺕ‪.‬‬
‫ﻭﺍﻟﻤﺨﺘﻠﺲ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﻠﺐ ﺍﻟﺸﺊ ﻇﺎﻫﺮﺍ ﻣﻦ ﺍﻟﻄﺮﻗﺎﺕ‬
‫ﻭﺍﻟﺸﻮﺍﺭﻉ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﻗﻄﻊ‪ ،‬ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻪ ﻋﻘﺎﺏ ﻣﺮﺩﻉ‬
‫ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ ﺃﻭ ﻣﻦ ﻧﺼﺒﻪ‪.‬‬
‫ﻭﻣﻦ ﺳﺮﻕ ﺣﺮﺍ ﻓﺒﺎﻋﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﻟﻤﻔﺴﺪﻳﻦ‬
‫ﻓﻲ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻣﻦ ﻧﺒﺶ ﻗﺒﺮﺍ‪ ،‬ﻭﺳﻠﺐ ﺍﻟﻤﻴﺖ ﻛﻔﻨﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄﻊ‬
‫ﻛﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺴﺎﺭﻕ ﺳﻮﺍﺀ‪ .‬ﻓﺈﻥ ﻧﺒﺶ‪ ،‬ﻭﻟﻢ ﻳﺄﺧﺬ ﺷﻴﺌﺎ‪،‬‬
‫ﺃﺩﺏ ﺑﻐﻠﻴﻆ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻄﻊ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﺗﻜﺮﺭ‬
‫ﻣﻨﻪ ﺍﻟﻔﻌﻞ ﻭﻓﺎﺕ ﺍﻹﻣﺎﻡ ﺗﺄﺩﻳﺒﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻗﺘﻠﻪ‪ ،‬ﻛﻲ ﻳﺮﺗﺪﻉ‬
‫ﻏﻴﺮﻩ ﻋﻦ ﺇﻳﻘﺎﻉ ﻣﺜﻠﻪ ﻓﻲ ﻣﺴﺘﻘﺒﻞ ﺍﻷﻭﻗﺎﺕ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﻔﺮﻳﺔ ﻭﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺘﻌﺰﻳﺮ‬
‫ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻛﺎﻓﺮﻳﻦ ﻛﺎﻧﺎ ﺃﻭ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﺣﺮﻳﻦ‬
‫ﺃﻭ ﻋﺒﺪﻳﻦ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻧﺎ ﺑﺎﻟﻐﻴﻦ‪ ،‬ﻟﻐﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺒﺎﻟﻐﻴﻦ‬
‫ﺍﻷﺣﺮﺍﺭ‪ " :‬ﻳﺎ ﺯﺍﻧﻲ " ﺃﻭ " ﻳﺎ ﻻﺋﻂ " ﺃﻭ " ﻳﺎ ﻣﻨﻜﻮﺣﺎ ﻓﻲ ﺩﺑﺮﻩ "‬
‫ﺃﻭ " ﻗﺪ ﺯﻧﻴﺖ " ﺃﻭ " ﻟﻄﺖ " ﺃﻭ " ﻧﻜﺤﺖ "‪ ،‬ﺃﻭ ﻣﺎ ﻣﻌﻨﺎﻩ ﻣﻌﻨﻰ‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﺑﺄﻱ ﻟﻐﺔ ﻛﺎﻧﺖ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﻬﺎ‬

‫)‪(٧٢٢‬‬
 ‫ﻭﺑﻤﻮﺿﻮﻋﻬﺎ ﻭﺑﻔﺎﺋﺪﺓ ﺍﻟﻠﻔﻈﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺛﻤﺎﻧﻮﻥ ﺟﻠﺪﺓ‪،‬‬
‫ﻭﻫﻮ ﺣﺪ ﺍﻟﻘﺎﺫﻑ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻟﻪ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻏﻴﺮ ﺑﺎﻟﻎ‪ ،‬ﺃﻭ ﺍﻟﻤﻘﻮﻝ ﻟﻪ‬
‫ﻛﺎﻥ ﻏﻴﺮ ﺑﺎﻟﻎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺣﺪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻟﻪ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ ﻓﺎﺋﺪﺓ ﺗﻠﻚ ﺍﻟﻠﻐﺔ ﻭﻻ‬
‫ﻣﻮﺿﻮﻉ ﺍﻟﻠﻔﻈﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻝ ﻻﻣﺮﺃﺓ‪ " :‬ﺃﻧﺖ ﺯﺍﻧﻴﺔ " ﺃﻭ " ﻗﺪ ﺯﻧﻴﺖ " ﺃﻭ‬
‫" ﻳﺎ ﺯﺍﻧﻴﺔ "‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻟﻜﺎﻓﺮ ﺃﻭ ﻛﺎﻓﺮﺓ ﺃﻭ ﺃﻣﺔ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﻳﻌﺰﺭ‪ ،‬ﻟﺌﻼ ﻳﺆﺫﻱ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻭﺍﻟﻤﻤﺎﻟﻴﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﻟﻐﻴﺮﻩ‪ " :‬ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻴﺔ " ﺃﻭ " ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻲ " ﺃﻭ‬
‫" ﻗﺪ ﺯﻧﺖ ﺑﻚ ﺃﻣﻚ " ﺃﻭ " ﻭﻟﺪﺕ ﻣﻦ ﺍﻟﺰﻧﺎ "‪ ،‬ﻭﺟﺐ ﺃﻳﻀﺎ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﻄﺎﻟﺒﺔ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺃﻣﻪ‪ .‬ﻓﺈﻥ ﻋﻔﺖ ﻋﻨﻪ‪ ،‬ﺟﺎﺯ‬
‫ﻋﻔﻮﻫﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻋﻔﻮ ﻏﻴﺮﻫﺎ ﻣﻊ ﻛﻮﻧﻬﺎ ﺣﻴﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ‬
‫ﻣﻴﺘﺔ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻭﻟﻲ ﻏﻴﺮ ﺍﻟﻤﻘﺬﻭﻑ‪ ،‬ﻛﺎﻥ ﺇﻟﻴﻪ ﺍﻟﻤﻄﺎﻟﺒﺔ‬
‫ﻭﺍﻟﻌﻔﻮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻬﺎ ﻭﻟﻴﺎﻥ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻋﻔﺎ ﺑﻌﻀﻬﻢ ﺃﻭ‬
‫ﺃﻛﺜﺮﻫﻢ‪ ،‬ﻛﺎﻥ ﻟﻤﻦ ﺑﻘﻲ ﻣﻨﻬﻢ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻪ ﻋﻠﻰ‬
‫ﺍﻟﻜﻤﺎﻝ‪ .‬ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺍﻟﻌﻔﻮ ﻓﻌﻔﺎ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻤﻄﺎﻟﺒﺔ ﻭﻻ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻟﻪ‪ " :‬ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻲ " ﺃﻭ " ﺯﻧﺎ ﺑﻚ ﺃﺑﻮﻙ " ﺃﻭ " ﻻﻁ "‬

‫)‪(٧٢٣‬‬
 ‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻷﺑﻴﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺣﻴﺎ ﻛﺎﻥ ﻟﻪ ﺍﻟﻤﻄﺎﻟﺒﺔ ﻭﺍﻟﻌﻔﻮ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻴﺘﺎ‪ ،‬ﻛﺎﻥ ﻷﻭﻟﻴﺎﺋﻪ ﺫﻟﻚ ﺣﺴﺐ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺍﻷﻡ‬
‫ﺳﻮﺍﺀ‪ .‬ﻓﺈﻥ ﻗﺎﻝ ﻟﻪ‪ " :‬ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻴﻴﻦ " ﺃﻭ " ﺃﺑﻮﺍﻙ ﺯﺍﻧﻴﺎﻥ " ﺃﻭ‬
‫" ﺯﻧﻰ ﺑﻚ ﺃﺑﻮﺍﻙ "‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪﺍﻥ‪ :‬ﺣﺪ ﻟﻸﺏ ﻭﺣﺪ ﻟﻸﻡ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺎ ﺣﻴﻴﻦ‪ ،‬ﻛﺎﻥ ﻟﻬﻤﺎ ﺍﻟﻤﻄﺎﻟﺒﺔ ﻭﺍﻟﻌﻔﻮ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺎ ﻣﻴﺘﻴﻦ‪،‬‬
‫ﻛﺎﻥ ﻷﻭﻟﻴﺎﺋﻬﻤﺎ ﺫﻟﻚ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺇﻥ ﻗﺎﻝ ﻟﻪ‪ " :‬ﺃﺧﺘﻚ ﺯﺍﻧﻴﺔ " ﺃﻭ " ﺃﺧﻮﻙ ﺯﺍﻥ "‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺪ ﻷﺧﻴﻪ ﺃﻭ ﺃﺧﺘﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺎ ﺣﻴﻴﻦ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺎ ﻣﻴﺘﻴﻦ‪ ،‬ﻛﺎﻥ‬
‫ﻷﻭﻟﻴﺎﺋﻬﻤﺎ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﺭﺗﺒﻨﺎﻩ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻌﻢ ﻭﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ ﻭﺳﺎﺋﺮ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ‪،‬‬
‫ﺣﻜﻢ ﺍﻷﺥ ﻭﺍﻷﺧﺖ ﻓﻲ ﺃﻥ ﺍﻷﻭﻟﻰ ﺑﻬﻢ ﻳﻘﻮﻡ ﺑﻤﻄﺎﻟﺒﺔ ﺍﻟﺤﺪ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﻟﻪ ﺍﻟﻌﻔﻮ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ‪ " :‬ﺍﺑﻨﻚ ﺯﺍﻥ ﺃﻭ ﻻﺋﻂ " ﺃﻭ " ﺑﻨﺘﻚ ﺯﺍﻧﻴﺔ " ﺃﻭ " ﻗﺪ‬
‫ﺯﻧﺖ "‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﻟﻠﻤﻘﺬﻭﻑ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺤﺪ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﺑﻨﻪ ﺃﻭ ﺑﻨﺘﻪ ﺣﻴﻴﻦ ﺃﻭ ﻣﻴﺘﻴﻦ‪ ،‬ﻭﻛﺎﻥ ﺇﻟﻴﻪ‬
‫ﺃﻳﻀﺎ ﺍﻟﻌﻔﻮ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺴﺒﻘﻪ ﺍﻻﺑﻦ ﺃﻭ ﺍﻟﺒﻨﺖ ﺇﻟﻰ ﺍﻟﻌﻔﻮ‪ .‬ﻓﺈﻥ‬
‫ﺳﺒﻘﺎ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻔﻮﻫﻤﺎ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻟﻐﻴﺮﻩ‪ " :‬ﻳﺎ ﺯﺍﻧﻲ " ﻓﺄﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﺛﻢ ﻗﺎﻝ‬
‫ﻟﻪ ﺛﺎﻧﻴﺎ‪ " :‬ﻳﺎ ﺯﺍﻧﻲ "‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪﺍﻥ‪ .‬ﻓﺈﻥ ﻗﺎﻝ ﻟﻪ‪ " :‬ﺇﻥ ﺍﻟﺬﻱ‬
‫ﻗﻠﺘﻪ ﻟﻚ‪ ،‬ﻛﺎﻥ ﺻﺤﻴﺤﺎ "‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺣﺪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ‬

‫)‪(٧٢٤‬‬
‫ﺍﻟﺘﻌﺰﻳﺮ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﻟﻪ‪ " :‬ﻳﺎ ﺯﺍﻧﻲ " ﺩﻓﻌﺔ ﺑﻌﺪ ﺃﺧﺮﻯ ﻣﺮﺍﺕ ﻛﺜﻴﺮﺓ‬
‫ﻭﻟﻢ ﻳﻘﻢ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺍﻟﺤﺪ ﻟﺸﺊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺣﺪ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﻣﻦ ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻓﻲ ﺍﻟﻘﺬﻑ ﺛﻼﺙ ﺩﻓﻌﺎﺕ‪ ،‬ﻗﺘﻞ ﻓﻲ‬
‫ﺍﻟﺮﺍﺑﻌﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﻟﺠﻤﺎﻋﺔ ﺭﺟﺎﻝ ﻭﻧﺴﺎﺀ‪ ،‬ﺃﻭ ﺭﺟﺎﻝ ﺃﻭ ﻧﺴﺎﺀ‪ " :‬ﻫﺆﻻﺀ‬
‫ﺯﻧﺎﺓ " ﺃﻭ " ﻗﺪ ﺯﻧﻮﺍ " ﺃﻭ " ﻳﺎ ﺯﻧﺎﺓ "‪ ،‬ﻓﺈﻥ ﺟﺎﺅﻭﺍ ﺑﻪ ﻣﺠﺘﻤﻌﻴﻦ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺟﺎﺅﻭﺍ ﺑﻪ ﻣﺘﻔﺮﻗﻴﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﻟﻜﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺣﺪ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ﻟﻐﻴﺮﻩ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺃﻭ ﺍﻟﻤﻤﺎﻟﻴﻚ‪) :‬ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻲ(‬
‫ﺃﻭ )ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻴﺔ(‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﺍﻩ ﻣﺴﻠﻤﻴﻦ ﺃﻭ ﺣﺮﻳﻦ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺪ ﻛﺎﻣﻼ‪ ،‬ﻷﻥ ﺍﻟﺤﺪ ﻟﻤﻦ ﻟﻮ ﻭﺍﺟﻬﻪ ﺑﺎﻟﻘﺬﻑ‪ ،‬ﻟﻜﺎﻥ ﻟﻪ ﺍﻟﺤﺪ‬
‫ﺗﺎﻣﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺎﻝ ﻟﻤﺴﻠﻢ‪ " :‬ﺃﻣﻚ ﺯﺍﻧﻴﺔ " ﺃﻭ " ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻴﺔ "‪،‬‬
‫ﻭﻛﺎﻧﺖ ﺃﻣﻪ ﻛﺎﻓﺮﺓ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺗﺎﻣﺎ ﻟﺤﺮﻣﺔ ﻭﻟﺪﻫﺎ‬
‫ﺍﻟﻤﺴﻠﻢ ﺍﻟﺤﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﻘﺎﺫﻑ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺃﻭ ﺍﻟﻌﺒﻴﺪ ﺃﻭ ﺍﻟﺼﺒﻴﺎﻥ ﺑﻌﻀﻬﻢ ﻓﻲ‬
‫ﺑﻌﺾ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﻢ ﺣﺪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺘﻌﺰﻳﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﻟﻐﻴﺮﻩ‪ " :‬ﻗﺪ ﺯﻧﻴﺖ ﺑﻔﻼﻧﺔ "‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ‬
‫ﻣﻤﻦ ﻳﺠﺐ ﻟﻬﺎ ﺍﻟﺤﺪ ﻛﺎﻣﻼ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﺪﺍﻥ‪ :‬ﺣﺪ ﻟﻠﺮﺟﻞ‬

‫)‪(٧٢٥‬‬
 ‫ﻭﺣﺪ ﻟﻠﻤﺮﺃﺓ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺎﻝ‪ " :‬ﻟﻄﺖ ﺑﻔﻼﻥ "‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺣﺪﺍﻥ‪ :‬ﺣﺪ ﻟﻠﻤﻮﺍﺟﻪ‪ ،‬ﻭﺣﺪ ﻟﻤﻦ ﻧﺴﺒﻪ ﺇﻟﻴﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ‬
‫ﺃﻭ ﺍﻟﺮﺟﻞ ﻏﻴﺮ ﺑﺎﻟﻐﻴﻦ‪ ،‬ﺃﻭ ﻣﻊ ﻛﻮﻧﻬﻤﺎ ﺑﺎﻟﻐﻴﻦ ﻟﻢ ﻳﻜﻮﻧﺎ ﺣﺮﻳﻦ‬
‫ﺃﻭ ﻟﻢ ﻳﻜﻮﻧﺎ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺗﺎﻣﺎ ﻟﻘﺬﻓﻪ ﺇﻳﺎﻩ‪ ،‬ﻭﻳﺠﺐ‬
‫ﻣﻊ ﺫﻟﻚ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ﻟﻨﺴﺒﺘﻪ ﻟﻪ ﺇﻟﻰ ﻫﺆﻻﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﻟﻪ‪ " :‬ﺯﻧﺖ ﺯﻭﺟﺘﻚ " ﺃﻭ " ﻳﺎ ﺯﻭﺝ ﺍﻟﺰﺍﻧﻴﺔ "‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻟﺰﻭﺟﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺇﻟﻴﻬﺎ ﺍﻟﻤﻄﺎﻟﺒﺔ ﻭﺍﻟﻌﻔﻮ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﻣﻴﺘﺔ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻷﻭﻟﻴﺎﺋﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﺮﺙ ﺍﻟﺰﻭﺝ ﻣﻦ ﺍﻟﺤﺪ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ﻟﻮﻟﺪ ﺍﻟﻤﻼﻋﻨﺔ‪ " :‬ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻴﺔ " ﺃﻭ " ﺯﻧﺖ ﺑﻚ ﺃﻣﻚ "‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻷﻣﻪ ﺗﺎﻣﺎ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻟﻮﻟﺪ ﺍﻟﺰﻧﺎ ﺍﻟﺬﻱ ﺃﻗﻴﻢ ﻋﻠﻰ ﺃﻣﻪ ﺍﻟﺤﺪ ﺑﺎﻟﺰﻧﺎ‪ " :‬ﻳﺎ‬
‫ﻭﻟﺪ ﺍﻟﺰﻧﺎ " ﺃﻭ " ﺯﻧﺖ ﺑﻚ ﺃﻣﻚ "‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺗﺎﻣﺎ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ‪ .‬ﻓﺈﻥ ﻗﺎﻝ ﻟﻪ‪ " :‬ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻴﺔ "‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﺃﻣﻪ ﻗﺪ ﺗﺎﺑﺖ‪ ،‬ﻭﺃﻇﻬﺮﺕ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﺗﺎﻣﺎ‪.‬‬
‫ﻭﻳﺜﺒﺖ ﺍﻟﺤﺪ ﺑﺎﻟﻘﺬﻑ ﺑﺸﻬﺎﺩﺓ ﺷﺎﻫﺪﻳﻦ ﻋﺪﻟﻴﻦ ﻣﺴﻠﻤﻴﻦ‪،‬‬
‫ﺃﻭ ﺇﻗﺮﺍﺭ ﺍﻟﻘﺎﺫﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺮﺗﻴﻦ ﺑﺄﻧﻪ ﻗﺪ ﻗﺬﻑ‪ .‬ﻓﺈﺫﺍ ﺛﺒﺖ ﺫﻟﻚ‪،‬‬
‫ﺃﻗﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺤﺪ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻓﻲ ﺷﺮﺏ ﺍﻟﺨﻤﺮ‬
‫ﻭﺍﻟﺰﻧﺎ ﻓﻲ ﺍﻟﺸﺪﺓ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺩﻭﻥ ﺫﻟﻚ‪.‬‬
‫ﻭﻳﺠﻠﺪ ﺍﻟﻘﺎﺫﻑ ﻣﻦ ﻓﻮﻕ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻻ ﻳﺠﺮﺩ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬

‫)‪(٧٢٦‬‬
 ‫ﻭﻟﻴﺲ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻌﻔﻮ ﻋﻦ ﺍﻟﻘﺎﺫﻑ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﺑﻞ ﺫﻟﻚ ﺇﻟﻰ‬
‫ﺍﻟﻤﻘﺬﻭﻑ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻗﺪ ﻗﺎﻣﺖ ﺑﻪ‬
‫ﻋﻠﻴﻪ ﺑﻴﻨﺔ‪ ،‬ﺃﻭ ﺗﺎﺏ ﺍﻟﻘﺎﺫﻑ ﺃﻭ ﻟﻢ ﻳﺘﺐ‪ .‬ﻓﺈﻥ ﺍﻟﻌﻔﻮ ﻓﻲ ﺟﻤﻴﻊ‬
‫ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﺇﻟﻰ ﺍﻟﻤﻘﺬﻭﻑ‪.‬‬
‫ﻭﻣﻦ ﻗﺬﻑ ﻣﺤﺼﻨﺎ ﺃﻭ ﻣﺤﺼﻨﺔ‪ ،‬ﻟﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﺑﻌﺪ‬
‫ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺘﻮﺏ ﻭﻳﺮﺟﻊ‪ .‬ﻭﺣﺪ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺮﺟﻮﻉ ﻋﻤﺎ ﻗﺬﻑ‬
‫ﻫﻮ ﺃﻥ ﻳﻜﺬﺏ ﻧﻔﺴﻪ ﻓﻲ ﻣﻸ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﻗﺬﻑ‬
‫ﻓﻴﻪ ﻓﻴﻤﺎ ﻗﺎﻟﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺗﻪ ﺑﻌﺪ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﻗﺬﻑ ﻣﻜﺎﺗﺒﺎ‪ ،‬ﺿﺮﺏ ﺑﺤﺴﺎﺏ ﻣﺎ ﻋﺘﻖ ﻣﻨﻪ ﺣﺪ ﺍﻟﺤﺮ‪،‬‬
‫ﻭﻳﻌﺰﺭ ﺑﺎﻟﺒﺎﻗﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﺭﻗﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺓ‪ " :‬ﻳﺎ ﺯﺍﻧﻴﺔ‪ ،‬ﺃﻧﺎ ﺯﻧﻴﺖ ﺑﻚ "‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻘﺎﺫﻑ ﻟﻘﺬﻓﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻹﺿﺎﻓﺘﻪ‬
‫ﺍﻟﺰﻧﺎ ﺇﻟﻰ ﻧﻔﺴﻪ ﺷﺊ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﺮ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ .‬ﻓﺈﻥ ﺃﻗﺮ ﺃﺭﺑﻊ‬
‫ﻣﺮﺍﺕ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﺰﻧﺎ ﻣﻊ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻟﻮﻟﺪﻩ‪ " :‬ﻳﺎ ﺯﺍﻧﻲ " ﺃﻭ " ﻗﺪ ﺯﻧﻴﺖ "‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺣﺪ‪ .‬ﻓﺈﻥ ﻗﺎﻝ ﻟﻪ‪ " :‬ﻳﺎ ﺑﻦ ﺍﻟﺰﺍﻧﻴﺔ "‪ ،‬ﻭﻟﻢ ﻳﻨﺘﻒ ﻣﻨﻪ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ ﻟﺰﻭﺟﺘﻪ ﺃﻡ ﺍﻟﻤﻘﺬﻭﻑ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺣﻴﺔ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﻣﻴﺘﺔ‪ ،‬ﻭﻛﺎﻥ ﻭﻟﻴﻬﺎ ﺃﻭﻻﺩﻩ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺤﺪ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻟﻬﺎ ﺃﻭﻻﺩ ﻣﻦ ﻏﻴﺮﻩ ﺃﻭ ﻗﺮﺍﺑﺔ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺤﺪ‪.‬‬

‫)‪(٧٢٧‬‬
 ‫ﻓﺈﻥ ﺍﻧﺘﻔﻰ ﻣﻦ ﻭﻟﺪﻩ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻼﻋﻦ ﺃﻣﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﻓﻲ‬
‫ﺑﺎﺏ ﺍﻟﻠﻌﺎﻥ‪ .‬ﻓﺈﻥ ﺍﻧﺘﻔﻰ ﻣﻨﻪ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺃﻗﺮ ﺑﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺤﺪ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺬﻓﻬﺎ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﻘﺎﺫﻑ ﻧﻔﺴﺎﻥ ﺑﻤﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﺳﻘﻂ ﻋﻨﻬﻤﺎ ﺍﻟﺤﺪ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺟﻤﻴﻌﺎ ﺍﻟﺘﻌﺰﻳﺮ ﻟﺌﻼ ﻳﻌﻮﺩﺍ ﺇﻟﻰ ﻣﺜﻞ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻟﻐﻴﺮﻩ‪ " :‬ﻳﺎ ﻗﺮﻧﺎﻥ " ﺃﻭ " ﻳﺎ ﻛﺸﺤﺎﻥ " ﺃﻭ‬
‫" ﻳﺎ ﺩﻳﻮﺙ " ﻭﻛﺎﻥ ﻣﺘﻜﻠﻤﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺘﻲ ﻳﻔﻴﺪ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ‪ ،‬ﻭﻫﻮ‬
‫ﺭﻣﻲ ﺍﻟﺮﺟﻞ ﺑﺰﻭﺟﺔ ﺃﻭ ﺃﺧﺖ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺑﻤﻌﻨﻰ ﺍﻟﻠﻔﻈﺔ ﻋﺎﺭﻓﺎ‬
‫ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺻﺮﺡ ﺑﺎﻟﻘﺬﻑ ﺑﺎﻟﺰﻧﺎ ﻋﻠﻰ ﻣﺎ‬
‫ﺑﻴﻨﺎﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻋﺎﺭﻓﺎ ﺑﻤﻌﻨﻰ ﺍﻟﻠﻔﻈﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺣﺪ‬
‫ﺍﻟﻘﺎﺫﻑ‪ ،‬ﺛﻢ ﻳﻨﻈﺮ ﻓﻲ ﻋﺎﺩﺗﻪ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ‪ .‬ﻓﺈﻥ‬
‫ﻛﺎﻥ ﻗﺒﻴﺤﺎ ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﻔﻴﺪ ﺍﻟﻘﺬﻑ‪ ،‬ﺃﺩﺏ ﻭﻋﺰﺭ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻳﻔﻴﺪ ﻏﻴﺮ ﺫﻟﻚ ﻓﻲ ﻋﺎﺩﺗﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ﻟﻐﻴﺮﻩ‪ " :‬ﻳﺎ ﻓﺎﺳﻖ " ﺃﻭ " ﻳﺎ ﺧﺎﺋﻦ " ﺃﻭ " ﻳﺎ ﺷﺎﺭﺏ‬
‫ﺧﻤﺮ "‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻘﺎﺫﻑ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﺄﺩﻳﺐ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﻟﻪ‪ " :‬ﺃﻧﺖ ﻭﻟﺪ ﺣﺮﺍﻡ "‪ ،‬ﺃﻭ " ﺣﻤﻠﺖ ﺑﻚ ﺃﻣﻚ ﻓﻲ‬
‫ﺣﻴﻀﻬﺎ "‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﻔﺮﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﻟﻠﻤﺴﻠﻢ‪ " :‬ﺃﻧﺖ ﺧﺴﻴﺲ " ﺃﻭ " ﻭﺿﻴﻊ " ﺃﻭ " ﺭﻗﻴﻊ "‬
‫ﺃﻭ )ﺧﻨﺰﻳﺮ( ﺃﻭ )ﻛﻠﺐ( ﺃﻭ )ﻣﺴﺦ( ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬

‫)‪(٧٢٨‬‬
 ‫ﺍﻟﺘﻌﺰﻳﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻘﻮﻝ ﻟﻪ ﻛﺎﻓﺮﺍ ﻣﺴﺘﺤﻘﺎ ﻟﻼﺳﺘﺨﻔﺎﻑ ﻭﺍﻹﻫﺎﻧﺔ‬
‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ﻟﻐﻴﺮﻩ‪ " :‬ﻳﺎ ﻛﺎﻓﺮ " ﻭﻫﻮ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﺿﺮﺏ‬
‫ﺿﺮﺑﺎ ﻭﺟﻴﻌﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻘﻮﻝ ﻟﻪ ﺟﺎﺣﺪﺍ ﻟﻔﺮﻳﻀﺔ ﻋﺎﻣﺔ ﻣﻌﻠﻮﻣﺔ ﻓﻲ‬
‫ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﺑﻞ ﺃﺟﺮ ﻓﻲ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺍﺟﻪ ﺍﻹﻧﺴﺎﻥ ﻏﻴﺮﻩ ﺑﻜﻼﻡ ﻳﺤﺘﻤﻞ ﺍﻟﺴﺐ‪ .‬ﻭﻳﺤﺘﻤﻞ‬
‫ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻋﺰﺭ ﻭﺃﺩﺏ‪ ،‬ﻟﺌﻼ ﻳﻌﺮﺽ ﺑﺄﻫﻞ ﺍﻻﻳﻤﺎﻥ‪.‬‬
‫ﻭﻣﻦ ﻋﻴﺮ ﺍﻧﺴﺎﻧﺎ ﺑﺸﺊ ﻣﻦ ﺑﻼﺀ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻣﺜﻞ ﺍﻟﺠﻨﻮﻥ‬
‫ﻭﺍﻟﺠﺬﺍﻡ ﻭﺍﻟﺒﺮﺹ ﻭﺍﻟﻌﻤﻰ ﻭﺍﻟﻌﻮﺭ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺃﻇﻬﺮ ﻋﻨﻪ‬
‫ﻣﺎ ﻫﻮ ﻣﺴﺘﻮﺭ ﻣﻦ ﺑﻼﺀ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﺍﻟﺘﺄﺩﻳﺐ‪،‬‬
‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻴﺮ ﺑﻪ ﺿﺎﻻ ﻛﺎﻓﺮﺍ‪.‬‬
‫ﻭﻛﻞ ﻛﻼﻡ ﻳﺆﺫﻱ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﻗﺎﺋﻠﻪ ﺑﻪ‬
‫ﺍﻟﺘﻌﺰﻳﺮ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻋﺰﺭ ﺍﻧﺴﺎﻧﺎ‬
‫ﻛﺎﻥ ﻗﺪ ﻗﺎﻝ ﻟﻐﻴﺮﻩ‪ " :‬ﺃﻧﺎ ﺍﺣﺘﻠﻤﺖ ﺑﺄﻣﻚ ﺍﻟﺒﺎﺭﺣﺔ "‪ .‬ﻭﺇﻧﻤﺎ‬
‫ﻓﻌﻞ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺫﻟﻚ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺃﺫﺍﻩ ﻟﻪ‪ ،‬ﻭﻣﻮﺍﺟﻬﺘﻪ‬
‫ﺇﻳﺎﻩ ﺑﻤﺎ ﻳﺆﻟﻤﻪ‪ ،‬ﻟﺌﻼ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻻ ﺃﻥ ﺫﻟﻚ ﻗﻮﻝ‬
‫ﻗﺒﻴﺢ ﻳﻮﺟﺐ ﺍﻟﺤﺪ ﺃﻭ ﺍﻟﺘﻌﺰﻳﺮ‪.‬‬
‫ﻭﻣﻦ ﻧﺒﺰ ﻣﺴﻠﻤﺎ ﺃﻭ ﺍﻏﺘﺎﺑﻪ‪ ،‬ﻭﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﺍﻟﺒﻴﻨﺔ‪،‬‬
‫ﺃﺩﺏ‪.‬‬
‫ﻭﺷﺎﻫﺪﺍ ﺍﻟﺰﻭﺭ ﻳﺠﺐ ﺃﻥ ﻳﺆﺩﺑﺎ ﻭﻳﺸﻬﺮﺍ ﻓﻲ ﻗﺒﻴﻠﺘﻬﻤﺎ ﺃﻭ ﻗﻮﻣﻬﻤﺎ‪،‬‬

‫)‪(٧٢٩‬‬
 ‫ﻭﻳﻐﺮﻣﺎ ﺑﻤﺎ ﺷﻬﺪﺍ ﺑﻪ‪ ،‬ﺇﻥ ﻛﺎﻧﺎ ﻗﺪ ﺃﺗﻠﻔﺎ ﺑﺸﻬﺎﺩﺗﻬﻤﺎ ﺷﻴﺌﺎ ﻋﻠﻰ ﻣﺎ‬
‫ﺑﻴﻨﺎﻩ ﻓﻲ ﻛﺘﺎﺏ )ﺗﻬﺬﻳﺐ ﺍﻷﺣﻜﺎﻡ( ﻟﺌﻼ ﻳﻌﻮﺩﺍ ﺇﻟﻰ ﻣﺜﻞ ﺫﻟﻚ‪،‬‬
‫ﻭﻳﺮﺗﺪﻉ ﺑﻪ ﻏﻴﺮﻫﻤﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ ﺑﻌﺪ ﻣﺎ ﺩﺧﻞ ﺑﻬﺎ‪ " :‬ﻟﻢ ﺃﺟﺪﻙ‬
‫ﻋﺬﺭﺍﺀ "‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﺍﻟﺘﻌﺰﻳﺮ‪.‬‬
‫ﻭﻣﻦ ﻫﺠﺎ ﻏﻴﺮﻩ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﺍﻟﺘﺄﺩﻳﺐ‪.‬‬
‫ﻓﺈﻥ ﻫﺠﺎ ﺃﻫﻞ ﺍﻟﻀﻼﻝ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺳﺐ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﺃﻭ ﻭﺍﺣﺪﺍ ﻣﻦ‬
‫ﺍﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﺻﺎﺭ ﺩﻣﻪ ﻫﺪﺭﺍ‪ ،‬ﻭﺣﻞ ﻟﻤﻦ ﺳﻤﻊ ﺫﻟﻚ ﻣﻨﻪ‬
‫ﻗﺘﻠﻪ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺨﻒ ﻓﻲ ﻗﺘﻠﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻋﻠﻰ ﻏﻴﺮﻩ‪ .‬ﻓﺈﻥ ﺧﺎﻑ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺿﺮﺭﺍ ﻓﻲ ﺍﻟﺤﺎﻝ ﺃﻭ ﺍﻟﻤﺴﺘﻘﺒﻞ‪،‬‬
‫ﻓﻼ ﻳﺘﻌﺮﺽ ﻟﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺍﺩﻋﻰ ﺃﻧﻪ ﻧﺒﻲ‪ ،‬ﺣﻞ ﺩﻣﻪ ﻭﻭﺟﺐ ﻗﺘﻠﻪ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ﻻ ﺃﺩﺭﻱ‪ :‬ﺍﻟﻨﺒﻲ‪ ،‬ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‪ ،‬ﺻﺎﺩﻕ‬
‫ﺃﻭ ﻛﺎﺫﺏ‪ ،‬ﻭﺃﻧﺎ ﺷﺎﻙ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺟﺐ ﻗﺘﻠﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﻳﻘﺮ ﺑﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﻓﻄﺮ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻳﻮﻣﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ‬
‫ﻭﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﻤﺮﺩﻋﺔ‪ .‬ﻓﺈﻥ ﺃﻓﻄﺮ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﺳﺌﻞ‪ " :‬ﻫﻞ ﻋﻠﻴﻚ ﻓﻲ‬
‫ﺫﻟﻚ ﺷﺊ ﺃﻡ ﻻ؟ "‪ ،‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﺟﺐ ﻗﺘﻠﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪:‬‬

‫)‪(٧٣٠‬‬
 ‫ﻧﻌﻢ‪ ،‬ﺯﻳﺪ ﻓﻲ ﻋﻘﻮﺑﺘﻪ ﺑﻤﺎ ﻳﺮﺗﺪﻉ ﻣﻌﻪ ﻋﻦ ﻣﺜﻠﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺮﺗﺪﻉ‬
‫ﻭﺟﺐ ﻗﺘﻠﻪ‪.‬‬
‫ﻭﺍﻟﻤﺮﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪:‬‬
‫ﻣﺮﺗﺪ ﻛﺎﻥ ﻭﻟﺪ ﻋﻠﻰ ﻓﻄﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻬﺬﺍ ﻳﺠﺐ ﻗﺘﻠﻪ ﻋﻠﻰ‬
‫ﻛﻞ ﺣﺎﻝ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺴﺘﺘﺎﺏ‪.‬‬
‫ﻭﻣﺮﺗﺪ ﻛﺎﻥ ﺃﺳﻠﻢ ﻋﻦ ﻛﻔﺮ‪ ،‬ﺛﻢ ﺍﺭﺗﺪ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺴﺘﺘﺎﺏ‪.‬‬
‫ﻓﺈﻥ ﺗﺎﺏ‪ ،‬ﻭﺇﻻ ﺿﺮﺑﺖ ﻋﻨﻘﻪ‪.‬‬
‫ﻭﺍﻟﻤﺮﺗﺪﺓ ﻋﻦ ﺍﻹﺳﻼﻡ ﻻ ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺘﻞ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﺗﺤﺒﺲ ﺃﺑﺪﺍ‪ ،‬ﻭﻳﻀﻴﻖ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﻤﺄﻛﻮﻝ ﻭﺍﻟﻤﺸﺮﻭﺏ ﻭﺍﻟﻤﻠﺒﻮﺱ‪،‬‬
‫ﻭﺗﻀﺮﺏ ﻓﻲ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ‪.‬‬
‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺑﺄﻣﺔ ﻋﻠﻰ ﺣﺮﺓ ﻣﻦ ﻏﻴﺮ ﺇﺫﻧﻬﺎ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﺛﻨﺎ ﻋﺸﺮ ﺳﻮﻃﺎ ﻭﻧﺼﻒ ﺛﻤﻦ ﺣﺪ ﺍﻟﺰﺍﻧﻲ‪.‬‬
‫ﻭﻣﻦ ﺃﺗﻰ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻫﻲ ﺣﺎﺋﺾ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺧﻤﺴﺔ ﻭﻋﺸﺮﻭﻥ‬
‫ﺳﻮﻃﺎ‪.‬‬
‫ﻭﻣﻦ ﻭﻃﺊ ﺍﻣﺮﺃﺗﻪ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻧﻬﺎﺭﺍ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺧﻤﺴﺔ ﻭﻋﺸﺮﻭﻥ ﺳﻮﻃﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﺇﻥ ﻃﺎﻭﻋﺘﻪ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺃﻛﺮﻫﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺧﻤﺴﻮﻥ ﺟﻠﺪﺓ‪ ،‬ﻭﻋﻠﻴﻪ‬
‫ﻛﻔﺎﺭﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﻣﺨﺘﺎﺭﺓ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻜﺮﻫﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻛﻔﺎﺭﺗﺎﻥ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ ﺑﺎﻟﺴﺤﺮ‪ ،‬ﻭﻛﺎﻥ ﻣﺴﻠﻤﺎ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ‬

‫)‪(٧٣١‬‬
 ‫ﺍﻟﻘﺘﻞ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺎﻓﺮﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺇﻻ ﺍﻟﺘﺄﺩﻳﺐ ﻭﺍﻟﻌﻘﻮﺑﺔ‪،‬‬
‫ﻷﻥ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻔﺮ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺴﺤﺮ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻀﺮﺏ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﺇﺫﺍ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻭﺟﺐ‬
‫ﻋﻠﻰ ﺍﻟﻤﻀﺮﻭﺏ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ‪.‬‬
‫ﻭﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﻤﻠﻮﻙ ﺇﺫﺍ ﺃﺧﻄﺄ‪ ،‬ﺃﺩﺑﺎ ﺑﺨﻤﺲ ﺿﺮﺑﺎﺕ ﺇﻟﻰ‬
‫ﺳﺖ‪ ،‬ﻭﻻ ﻳﺰﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺿﺮﺏ ﺍﻧﺴﺎﻥ ﻋﺒﺪﻩ ﺑﻤﺎ ﻫﻮ ﺣﺪ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺘﻘﻪ ﻛﻔﺎﺭﺓ ﻟﻔﻌﻠﻪ‪.‬‬
‫ﻭﻳﻘﻴﻢ ﺍﻟﺤﺪﻭﺩ ﻣﻦ ﺇﻟﻴﻪ ﺍﻷﺣﻜﺎﻡ‪.‬‬

‫)‪(٧٣٢‬‬
 ‫ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ‬
‫ﺑﺎﺏ ﺃﻗﺴﺎﻡ ﺍﻟﻘﺘﻞ ﻭﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﻮﺩ ﻭﺍﻟﺪﻳﺔ‬
‫ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ‪ :‬ﻋﻤﺪ ﻣﺤﺾ‪ ،‬ﻭﺧﻄﺄ ﻣﺤﺾ‪،‬‬
‫ﻭﺧﻄﺄ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ‪.‬‬
‫ﻓﺎﻟﻌﻤﺪ ﺍﻟﻤﺤﺾ ﻫﻮ ﻛﻞ ﻣﻦ ﻗﺘﻞ ﻏﻴﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﻟﻐﺎ ﻛﺎﻣﻞ‬
‫ﺍﻟﻌﻘﻞ‪ ،‬ﺑﺄﻱ ﺷﺊ ﻛﺎﻥ‪ :‬ﺑﺤﺪﻳﺪ ﺃﻭ ﺧﺸﺐ ﺃﻭ ﺣﺠﺮ ﺃﻭ ﻣﺪﺭ ﺃﻭ‬
‫ﺳﻢ ﺃﻭ ﺧﻨﻖ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﺻﺪﺍ ﺑﺬﻟﻚ ﺍﻟﻘﺘﻞ‪،‬‬
‫ﺃﻭ ﻳﻜﻮﻥ ﻓﻌﻠﻪ ﻣﻤﺎ ﻗﺪ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﺤﺼﻮﻝ ﺍﻟﻤﻮﺕ ﻋﻨﺪﻩ‪ ،‬ﺣﺮﺍ‬
‫ﻛﺎﻥ ﺃﻭ ﻋﺒﺪﺍ‪ ،‬ﻣﺴﻠﻤﺎ ﻛﺎﻥ ﺃﻭ ﻛﺎﻓﺮﺍ‪ ،‬ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪.‬‬
‫ﻭﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻘﻮﺩ ﻭﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪ .‬ﻭﻣﺘﻰ ﻛﺎﻥ‬
‫ﺍﻟﻘﺎﺗﻞ ﻏﻴﺮ ﺑﺎﻟﻎ‪ ،‬ﻭﺣﺪﻩ ﻋﺸﺮ ﺳﻨﻴﻦ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻊ‬
‫ﺑﻠﻮﻏﻪ ﺯﺍﺋﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺠﻨﻮﻧﺎ ﺃﻭ ﻣﺆﻭﻓﺎ‪ ،‬ﻓﺈﻥ ﻗﺘﻠﻬﻤﺎ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻋﻤﺪﺍ‪ ،‬ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺨﻄﺄ‪.‬‬
‫ﻭﺍﻟﺨﻄﺄ ﺍﻟﻤﺤﺾ ﻫﻮ ﺃﻥ ﻳﺮﻣﻲ ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌﺎ ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ‪،‬‬
‫ﻓﻴﺼﻴﺐ ﻏﻴﺮﻩ‪ ،‬ﻓﻴﻘﺘﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺤﻜﻢ ﻟﻪ ﺑﺎﻟﺨﻄﺄ‪ ،‬ﻭﻳﺠﺐ ﻓﻴﻪ‬
‫ﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻻ ﻗﻮﺩ ﻓﻴﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬

‫)‪(٧٣٣‬‬
 ‫ﻭﺍﻟﺨﻄﺄ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ﻫﻮ ﺃﻥ ﻳﻘﺼﺪ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺗﺄﺩﻳﺐ ﻭﻟﺪﻩ‬
‫ﺃﻭ ﻏﻼﻣﻪ ﺃﻭ ﻣﻦ ﻟﻪ ﺗﺄﺩﻳﺒﻪ‪ ،‬ﺑﻤﺎ ﻟﻢ ﺗﺠﺮ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻳﻤﻮﺕ ﺍﻹﻧﺴﺎﻥ‬
‫ﺑﻤﺜﻠﻪ‪ ،‬ﻓﻴﻤﻮﺕ‪ ،‬ﺃﻭ ﻳﻌﺎﻟﺞ ﺍﻟﻄﺒﻴﺐ ﻏﻴﺮﻩ‪ ،‬ﺑﻤﺎ ﻗﺪ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ‬
‫ﺑﺤﺼﻮﻝ ﺍﻟﻨﻔﻊ ﻋﻨﺪﻩ‪ ،‬ﺃﻭ ﻳﻔﺼﺪﻩ‪ ،‬ﻓﻴﺆﺩﻱ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﻤﻮﺕ‪ .‬ﻓﺈﻥ‬
‫ﺟﻤﻴﻊ ﺫﻟﻚ ﻳﺤﻜﻢ ﻓﻴﻪ ﺑﺎﻟﺨﻄﺈ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﻳﻠﺰﻡ ﻓﻴﻪ ﺍﻟﺪﻳﺔ‬
‫ﻣﻐﻠﻈﺔ‪ ،‬ﻭﻻ ﻗﻮﺩ ﻓﻴﻪ ﺃﻳﻀﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻗﺎﺗﻞ ﺍﻟﻌﻤﺪ ﺇﺫﺍ ﻛﺎﻥ ﻇﺎﻟﻤﺎ ﻣﺘﻌﺪﻳﺎ‪ ،‬ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ‪.‬‬
‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺴﺘﻘﺎﺩ ﻣﻨﻪ ﺇﻻ ﺑﺎﻟﺤﺪﻳﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﻗﺪ ﻗﺘﻞ‬
‫ﺻﺎﺣﺒﻪ ﺑﻐﻴﺮ ﺍﻟﺤﺪﻳﺪ ﻣﻦ ﺍﻟﻀﺮﺏ ﺃﻭ ﺍﻟﺮﻣﻲ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ .‬ﻭﻻ‬
‫ﻳﻤﻜﻦ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﺘﻤﺜﻴﻞ ﺑﻪ ﻭﻻ ﺗﻌﺬﻳﺒﻪ ﻭﻻ ﺗﻘﻄﻴﻊ ﺃﻋﻀﺎﺋﻪ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﻓﻌﻞ ﺫﻟﻚ ﺑﺼﺎﺣﺒﻪ‪ ،‬ﺑﻞ ﻳﺆﻣﺮ ﺑﻀﺮﺏ ﺭﻗﺒﺘﻪ‪،‬‬
‫ﻭﻟﻴﺲ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻟﻴﺲ ﻓﻲ ﻗﺘﻞ ﺍﻟﻌﻤﺪ ﺍﻟﺪﻳﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺒﺬﻝ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﻧﻔﺴﻪ‬
‫ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻳﺨﺘﺎﺭ ﺫﻟﻚ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺒﺬﻝ ﺍﻟﻘﺎﺗﻞ ﺍﻟﺪﻳﺔ‬
‫ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻷﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﻢ‬
‫ﺇﻻ ﻧﻔﺴﻪ‪ .‬ﻭﻣﺘﻰ ﺑﺬﻝ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻟﻢ ﻳﺄﺧﺬﻫﺎ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‪،‬‬
‫ﻭﻃﻠﺒﻮﺍ ﺍﻟﻘﻮﺩ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﺃﻳﻀﺎ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻓﺎﺩﻯ ﺍﻟﻘﺎﺗﻞ ﻧﻔﺴﻪ‬
‫ﺑﻤﺎﻝ ﺟﺰﻳﻞ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﺍﻟﺪﻳﺔ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﺭﺿﻲ ﺑﻪ ﺃﻭﻟﻴﺎﺀ‬
‫ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻓﺈﻥ ﺍﺧﺘﻠﻒ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﻓﺒﻌﺾ ﻳﻄﻠﺐ ﺍﻟﻘﻮﺩ ﻭﺑﻌﺾ‬

‫)‪(٧٣٤‬‬
 ‫ﻳﻄﻠﺐ ﺍﻟﺪﻳﺔ‪ ،‬ﻛﺎﻥ ﻟﻠﺬﻱ ﻃﻠﺐ ﺍﻟﻘﻮﺩ ﺃﻥ ﻳﻘﺘﻞ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﺇﺫﺍ ﺭﺩ‬
‫ﻋﻠﻰ ﺍﻟﺬﻱ ﻃﻠﺐ ﺍﻟﺪﻳﺔ ﻣﺎﻟﻪ ﻣﻨﻬﺎ ﻣﻦ ﻣﺎﻟﻪ ﺧﺎﺻﺔ‪ ،‬ﺛﻢ ﻳﻘﺘﻞ‬
‫ﺍﻟﻘﺎﺗﻞ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻓﺒﻌﺾ ﻋﻔﺎ ﻋﻦ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﺑﻌﺾ‬
‫ﻃﻠﺐ ﺍﻟﻘﻮﺩ ﺃﻭ ﺍﻟﺪﻳﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻱ ﻃﻠﺐ ﺍﻟﻘﻮﺩ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﺮﺩ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻘﺎﺗﻞ ﺳﻬﻢ ﻣﻦ ﻋﻔﺎ ﻋﻨﻪ ﺛﻢ ﻳﻘﺘﻠﻪ‪ .‬ﻭﺇﻥ ﻃﻠﺐ‬
‫ﺍﻟﺪﻳﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺮﺛﻮﻥ ﺩﻳﺘﻪ ﺳﻮﻯ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﻢ ﻓﻲ ﺑﺎﺏ ﺍﻟﻤﻮﺍﺭﻳﺚ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻠﺠﻤﻴﻊ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﻘﻮﺩ‪،‬‬
‫ﻭﻟﻬﻢ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺪﻳﺔ‪ ،‬ﻭﻟﻬﻢ ﺍﻟﻌﻔﻮ ﻋﻠﻰ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻧﻔﺮﺍﺩ‪،‬‬
‫ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺬﻱ ﺭﺗﺒﻨﺎﻩ‪ .‬ﻭﺇﺫﺍ ﻣﺎﺕ ﻭﻟﻲ‬
‫ﺍﻟﺪﻡ‪ ،‬ﻗﺎﻡ ﻭﻟﺪﻩ ﻣﻘﺎﻣﻪ ﻓﻲ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺪﻡ‪.‬‬
‫ﻭﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻟﻴﺲ ﻟﻬﻤﺎ ﻏﻴﺮ ﺳﻬﻤﻬﻤﺎ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﺇﻥ‬
‫ﻗﺒﻠﻬﺎ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﺃﻭ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺼﻴﺒﻬﻤﺎ ﻣﻦ‬
‫ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﻤﺎ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﻘﻮﺩ‪.‬‬
‫ﻭﻣﻦ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺍﻟﺪﻳﺔ ﺷﺊ ﻣﻦ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﻦ ﺍﻷﻡ‪،‬‬
‫ﻭﻣﻦ ﻳﺘﻘﺮﺏ ﻣﻦ ﺟﻬﺘﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﻢ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺪﻡ ﻭﻻ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﻘﺘﻮﻝ ﺃﻭﻟﻴﺎﺀ ﺻﻐﺎﺭ ﻭﺃﻭﻟﻴﺎﺀ ﻛﺒﺎﺭ‪ ،‬ﻓﺎﺧﺘﺎﺭ‬
‫ﺍﻟﻜﺒﺎﺭ ﺍﻟﺪﻳﺔ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﺣﻈﻬﻢ ﻣﻨﻬﺎ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ‬
‫ﻣﻄﺎﻟﺒﺔ ﺍﻟﻘﺎﺗﻞ ﺃﻳﻀﺎ ﺑﻘﺴﻄﻬﻢ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﺃﻭ ﺍﻟﻤﻄﺎﻟﺒﺔ ﻟﻪ ﺑﺎﻟﻘﻮﺩ‬
‫ﺑﻌﺪ ﺃﻥ ﻳﺮﺩﻭﺍ ﻋﻠﻴﻪ ﻣﺎ ﺃﻋﻄﻲ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﻜﺒﺎﺭ ﻣﻦ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻟﻬﻢ‬

‫)‪(٧٣٥‬‬
 ‫ﺃﻳﻀﺎ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺩﻳﺔ ﺍﻟﻌﻤﺪ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﺟﻴﺎﺩﺍ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﺬﻫﺐ‪ ،‬ﺃﻭ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻮﺭﻕ‬
‫ﺟﻴﺎﺩﺍ‪ ،‬ﺃﻭ ﻣﺎﺋﺔ ﻣﻦ ﻣﺴﺎﻥ ﺍﻹﺑﻞ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻹﺑﻞ‪،‬‬
‫ﺃﻭ ﻣﺎﺋﺘﺎ ﺑﻘﺮﺓ ﻣﺴﻨﺔ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺒﻘﺮ‪ ،‬ﺃﻭ ﺃﻟﻒ ﺷﺎﺓ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﺃﻟﻒ ﻛﺒﺶ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻐﻨﻢ‪ ،‬ﺃﻭ ﻣﺎﺋﺘﺎ‬
‫ﺣﻠﺔ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺤﻠﻞ‪.‬‬
‫ﻭﻳﻠﺰﻡ ﺩﻳﺔ ﺍﻟﻌﻤﺪ ﻓﻲ ﻣﺎﻝ ﺍﻟﻘﺎﺗﻞ ﺧﺎﺻﺔ‪ ،‬ﻭﻻ ﺗﺆﺧﺬ ﻣﻦ ﻏﻴﺮﻩ‬
‫ﺇﻻ ﺃﻥ ﻳﺘﺒﺮﻉ ﺍﻧﺴﺎﻥ ﺑﻬﺎ ﻋﻨﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻓﻠﻴﺲ‬
‫ﻷﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺇﻻ ﻧﻔﺴﻪ‪ :‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﻴﺪﻭﻩ ﺑﺼﺎﺣﺒﻬﻢ‪ ،‬ﺃﻭ ﻳﻌﻔﻮﺍ‬
‫ﻋﻨﻪ‪ ،‬ﺃﻭ ﻳﻤﻬﻠﻮﻩ ﺇﻟﻰ ﺃﻥ ﻳﻮﺳﻊ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻫﺮﺏ ﺍﻟﻘﺎﺗﻞ ﻋﻤﺪﺍ‪ ،‬ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻟﻰ ﺃﻥ ﻣﺎﺕ‪،‬‬
‫ﺃﺧﺬﺕ ﺍﻟﺪﻳﺔ ﻣﻦ ﻣﺎﻟﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﺃﺧﺬﺕ ﻣﻦ ﺍﻷﻗﺮﺏ‬
‫ﻓﺎﻷﻗﺮﺏ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ ﺍﻟﺬﻳﻦ ﻳﺮﺛﻮﻥ ﺩﻳﺘﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻣﺆﺍﺧﺬﺗﻬﻢ‬
‫ﺑﻬﺎ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻘﺎﺗﻞ‪.‬‬
‫ﻭﻳﺠﺐ ﻋﻠﻰ ﻗﺎﺗﻞ ﺍﻟﻌﻤﺪ ﺃﻥ ﻳﺘﻮﺏ ﺇﻟﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻤﺎ ﻓﻌﻠﻪ‪.‬‬
‫ﻭﺣﺪ ﺍﻟﺘﻮﺑﺔ ﺃﻥ ﻳﺴﻠﻢ ﻧﻔﺴﻪ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‪ .‬ﻓﺈﻣﺎ ﺃﻥ ﻳﺴﺘﻘﻴﺪﻭﺍ‬
‫ﻣﻨﻪ‪ ،‬ﺃﻭ ﻳﻌﻔﻮﺍ‪ ،‬ﺃﻭ ﻳﻘﺒﻠﻮﺍ ﺍﻟﺪﻳﺔ‪ ،‬ﺃﻭ ﻳﺼﺎﻟﺤﻬﻢ ﻋﻠﻰ ﺷﺊ‬
‫ﻳﺮﺿﻮﻥ ﺑﻪ ﻋﻨﻪ‪ ،‬ﺛﻢ ﻳﻌﺰﻡ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺃﻻ ﻳﻌﻮﺩ ﺇﻟﻰ ﻣﺜﻞ ﻣﺎ‬
‫ﻓﻌﻞ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭﻳﻌﺘﻖ ﺑﻌﺪ ﺫﻟﻚ ﺭﻗﺒﺔ‪ ،‬ﻭﻳﺼﻮﻡ ﺷﻬﺮﻳﻦ‬

‫)‪(٧٣٦‬‬
 ‫ﻣﺘﺘﺎﺑﻌﻴﻦ‪ ،‬ﻭﻳﻄﻌﻢ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺗﺎﺋﺒﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺩﻳﺔ ﻗﺘﻞ ﺍﻟﺨﻄﺄ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﻠﺰﻡ ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﺬﻳﻦ ﻳﺮﺛﻮﻥ ﺩﻳﺔ‬
‫ﺍﻟﻘﺎﺗﻞ ﺇﻥ ﻟﻮ ﻗﺘﻞ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻻ ﻳﺮﺙ ﻣﻦ ﺩﻳﺘﻪ ﺷﻴﺌﺎ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ " :‬ﺃﻥ ﺍﻟﻌﺎﻗﻠﺔ ﻳﺮﺟﻊ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺇﻥ‬
‫ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻓﻼ ﺷﺊ ﻟﻠﻌﺎﻗﻠﺔ ﻋﻠﻴﻪ "‪.‬‬
‫ﻭﻣﺘﻰ ﻛﺎﻥ ﻟﻠﻘﺎﺗﻞ ﻣﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻠﻌﺎﻗﻠﺔ ﺷﺊ‪ ،‬ﺃﻟﺰﻡ ﻓﻲ ﻣﺎﻟﻪ‬
‫ﺧﺎﺻﺔ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﻟﻢ ﻳﻜﻦ ﻟﻠﻘﺎﺗﻞ ﺧﻄﺄ ﻋﺎﻗﻠﺔ ﻭﻻ ﻣﻦ ﻳﻀﻤﻦ ﺟﺮﻳﺮﺗﻪ ﻣﻦ‬
‫ﻣﻮﻟﻰ ﻧﻌﻤﺔ ﺃﻭ ﻣﻮﻟﻰ ﺗﻀﻤﻦ ﺟﺮﻳﺮﺓ‪ ،‬ﻭﻻ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻭﺟﺒﺖ ﺍﻟﺪﻳﺔ‬
‫ﻋﻠﻰ ﺑﻴﺖ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﻌﺎﻗﻠﺔ ﻣﻦ ﺩﻳﺔ ﺍﻟﺨﻄﺄ ﺇﻻ ﻣﺎ ﻗﺎﻣﺖ ﺑﻪ ﺍﻟﺒﻴﻨﺔ‪ .‬ﻓﺄﻣﺎ‬
‫ﻣﺎ ﻳﻘﺮ ﺑﻪ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﺃﻭ ﻳﺼﺎﻟﺢ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻬﻢ ﻣﻨﻪ ﺷﺊ‪،‬‬
‫ﻭﻳﻠﺰﻡ ﺍﻟﻘﺎﺗﻞ ﺫﻟﻚ ﻓﻲ ﻣﺎﻟﻪ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﺠﺮﺍﺡ ﻭﻛﺴﺮ ﺍﻷﻋﻀﺎﺀ ﻣﺜﻞ ﻗﺘﻞ ﺍﻟﻨﻔﺲ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ‬
‫ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻋﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺇﻣﺎ ﺍﻟﻘﺼﺎﺹ ﺃﻭ ﺍﻟﺪﻳﺔ ﻓﻲ ﻣﺎﻝ‬
‫ﺍﻟﺠﺎﺭﺡ ﺧﺎﺻﺔ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﺧﻄﺄ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ‪،‬‬
‫ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺤﻤﻞ ﻓﻲ ﺍﻟﺠﺮﺍﺡ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ‪ ،‬ﺇﻻ ﺍﻟﻤﻮﺿﺤﺔ ﻓﺼﺎﻋﺪﺍ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺎ ﻛﺎﻥ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻋﻠﻰ ﺍﻟﺠﺎﺭﺡ ﻧﻔﺴﻪ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﺷﺒﻴﻪ‬
‫ﺍﻟﻌﻤﺪ‪ ،‬ﻓﻴﻠﺰﻡ ﻣﻦ ﻳﻠﺰﻣﻪ ﺩﻳﺔ ﺍﻟﻘﺘﻞ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ ﻓﻴﻤﺎ‬
‫ﺑﻌﺪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬

‫)‪(٧٣٧‬‬
 ‫ﻭﺍﻟﺪﻳﺔ ﻓﻲ ﻗﺘﻞ ﺍﻟﺨﻄﺄ ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ‪ :‬ﻋﺸﺮﻭﻥ ﻣﻨﻬﺎ ﺑﻨﺖ‬
‫ﻣﺨﺎﺽ ﻭﻋﺸﺮﻭﻥ ﻣﻨﻬﺎ ﺍﺑﻦ ﻟﺒﻮﻥ ﺫﻛﺮ‪ ،‬ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ ﺑﻨﺖ ﻟﺒﻮﻥ‪.‬‬
‫ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ ﺣﻘﺔ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ‪ " :‬ﺃﻥ ﺧﻤﺴﺎ ﻭﻋﺸﺮﻳﻦ ﻣﻨﻬﺎ ﺑﻨﺖ ﻣﺨﺎﺽ‪ ،‬ﻭﺧﻤﺴﺎ‬
‫ﻭﻋﺸﺮﻳﻦ ﻣﻨﻬﺎ ﺑﻨﺖ ﻟﺒﻮﻥ‪ ،‬ﻭﺧﻤﺴﺎ ﻭﻋﺸﺮﻳﻦ ﻣﻨﻬﺎ ﺣﻘﺔ‪ ،‬ﻭﺧﻤﺴﺎ‬
‫ﻭﻋﺸﺮﻳﻦ ﻣﻨﻬﺎ ﺟﺬﻋﺔ "‪ .‬ﺃﻭ ﺃﻟﻒ ﻣﻦ ﺍﻟﺸﺎﺓ ﺃﻭ ﻣﺎﺋﺘﺎﻥ ﻣﻦ ﺍﻟﺒﻘﺮ ﺃﻭ ﺃﻟﻒ‬
‫ﺩﻳﻨﺎﺭ ﺃﻭ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ ﺃﻭ ﻣﺎﺋﺘﺎ ﺣﻠﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﻗﺘﻞ ﺍﻟﻌﻤﺪ‬
‫ﺳﻮﺍﺀ‪.‬‬
‫ﻭﺗﺴﺘﺄﺩﻯ ﺩﻳﺔ ﺍﻟﻌﻤﺪ ﻓﻲ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺩﻳﺔ ﺍﻟﺨﻄﺄ ﻓﻲ ﺛﻼﺙ‬
‫ﺳﻨﻴﻦ‪.‬‬
‫ﻭﺃﻣﺎ ﺩﻳﺔ ﻗﺘﻞ ﺍﻟﺨﻄﺄ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﻠﺰﻡ ﺍﻟﻘﺎﺗﻞ‬
‫ﻧﻔﺴﻪ ﻓﻲ ﻣﺎﻟﻪ ﺧﺎﺻﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﺍﺳﺘﺴﻌﻲ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ‬
‫ﻓﻲ ﺫﻣﺘﻪ ﺇﻟﻰ ﺃﻥ ﻳﻮﺳﻊ ﺍﻟﻠﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﻣﺎﺕ ﺃﻭ ﻫﺮﺏ‪ ،‬ﺃﺧﺬ ﺃﻭﻟﻰ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﺑﻬﺎ ﻣﻤﻦ ﻳﺮﺙ ﺩﻳﺘﻪ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﺣﺪ‪ ،‬ﺃﺧﺬﺕ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﺍﻟﺪﻳﺔ ﻓﻲ ﺫﻟﻚ ﻣﻐﻠﻈﺔ ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ‪ :‬ﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ‬
‫ﺑﻨﺖ ﻟﺒﻮﻥ‪ ،‬ﻭﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ ﺣﻘﻪ‪ ،‬ﻭﺃﺭﺑﻊ ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ‬
‫ﺧﻠﻔﺔ‪ ،‬ﻛﻠﻬﺎ ﻃﺮﻭﻗﺔ ﺍﻟﻔﺤﻞ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ‪ " :‬ﺃﻧﻬﺎ ﺗﻜﻮﻥ ﺃﺛﻼﺛﺎ‪ :‬ﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ ﺑﻨﺖ ﻣﺨﺎﺽ‪،‬‬
‫ﻭﺛﻼﺛﻮﻥ ﻣﻨﻬﺎ ﺑﻨﺖ ﻟﺒﻮﻥ‪ ،‬ﻭﺃﺭﺑﻌﻮﻥ ﺧﻠﻔﺔ‪ ،‬ﻛﻠﻬﺎ ﻃﺮﻭﻗﺔ ﺍﻟﻔﺤﻞ "‬
‫ﺃﻭ ﻣﺎﺋﺘﺎﻥ ﻣﻦ ﺍﻟﺒﻘﺮ ﻛﺬﻟﻚ ﺃﺛﻼﺛﺎ‪ ،‬ﺃﻭ ﺃﻟﻒ ﺷﺎﺓ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺃﻟﻒ‬

‫)‪(٧٣٨‬‬
 ‫ﺩﻳﻨﺎﺭ‪ ،‬ﺃﻭ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﺃﻭ ﻣﺎﺋﺘﺎ ﺣﻠﺔ‪ ،‬ﻻ ﻳﺨﺘﻠﻒ‬
‫ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﺪﻳﺔ ﺗﺴﺘﺄﺩﻯ ﻓﻲ ﺳﻨﺘﻴﻦ‪.‬‬
‫ﻭﻋﻠﻰ ﻗﺎﺗﻞ ﺍﻟﺨﻄﺄ ﺍﻟﻤﺤﺾ ﻭﺍﻟﺨﻄﺄ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ ﺑﻌﺪ ﺇﻋﻄﺎﺋﻪ‬
‫ﺍﻟﺪﻳﺔ ﻛﻔﺎﺭﺓ ﻋﺘﻖ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻴﺎﻡ‬
‫ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ‪ ،‬ﺃﻃﻌﻢ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﺗﺼﺪﻕ ﺑﻤﺎ ﺍﺳﺘﻄﺎﻉ‪ ،‬ﺃﻭ ﺻﺎﻡ ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﻋﻤﺪﺍ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻭﻟﻲ‪ ،‬ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻭﻟﻲ ﺩﻣﻪ‪ :‬ﺇﻥ ﺷﺎﺀ‪،‬‬
‫ﻗﺘﻞ ﻗﺎﺗﻠﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ‪ ،‬ﺃﺧﺬ ﺍﻟﺪﻳﺔ‪ ،‬ﻓﺘﺮﻛﻬﺎ ﻓﻲ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻟﻴﺲ‬
‫ﻟﻪ ﺃﻥ ﻳﻌﻔﻮ‪ ،‬ﻷﻥ ﺩﻳﺘﻪ ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺟﻨﺎﻳﺘﻪ ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﺧﻄﺄ ﺃﻭ ﺷﺒﻴﻪ ﻋﻤﺪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﺣﺪ‪ ،‬ﻛﺎﻥ ﻟﻺﻣﺎﻡ‬
‫ﺃﺧﺬ ﺩﻳﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﻋﻔﺎ ﻋﻦ ﺍﻟﺪﻡ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻪ‪ .‬ﻓﺈﻥ ﻗﺘﻞ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻛﺎﻥ ﻇﺎﻟﻤﺎ ﻣﺘﻌﺪﻳﺎ‪ .‬ﻭﻣﻦ ﻗﺒﻞ ﺍﻟﺪﻳﺔ‪ ،‬ﺛﻢ ﻗﺘﻞ‬
‫ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺍﻷﺏ ﻭﻟﺪﻩ ﺧﻄﺄ‪ ،‬ﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ‪ ،‬ﻳﺄﺧﺬﻫﺎ‬
‫ﻣﻨﻬﻢ ﺍﻟﻮﺭﺛﺔ ﺩﻭﻥ ﺍﻷﺏ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻷﻧﺎ ﻗﺪ ﺑﻴﻨﺎ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺗﻞ ﺇﻥ ﻛﺎﻥ‬
‫ﻋﻤﺪﺍ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺮﺙ ﻣﻦ ﺍﻟﺘﺮﻛﺔ ﺷﻴﺌﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﺄ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﻳﺮﺙ ﻣﻦ ﺍﻟﺪﻳﺔ ﺷﻴﺌﺎ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻭﻣﺘﻰ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ ﻏﻴﺮ‬
‫ﺍﻷﺏ‪ ،‬ﻓﻼ ﺩﻳﺔ ﻟﻪ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬

‫)‪(٧٣٩‬‬
 ‫ﻭﺇﻥ ﻗﺘﻠﻪ ﻋﻤﺪﺍ ﺃﻭ ﺷﺒﻴﻪ ﻋﻤﺪ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻴﻪ ﻓﻲ ﻣﺎﻟﻪ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻭﻻ ﻳﻘﺘﻞ ﺑﻪ ﻋﻠﻰ ﻭﺟﻪ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻟﺪﻳﺔ ﻟﻮﺭﺛﺘﻪ ﺧﺎﺻﺔ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ ﻏﻴﺮ ﺍﻷﺏ ﺍﻟﻘﺎﺗﻞ ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻴﻪ‬
‫ﻟﺒﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺍﻻﺑﻦ ﺃﺑﺎﻩ ﻋﻤﺪﺍ‪ ،‬ﻗﺘﻞ ﺑﻪ‪ .‬ﻭﺇﻥ ﻗﺘﻠﻪ ﺧﻄﺄ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﻨﻬﺎ ﺷﻲ ﺀ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺍﻟﻮﻟﺪ ﺃﻣﻪ‪ ،‬ﺃﻭ ﻗﺘﻠﺖ ﺍﻷﻡ ﻭﻟﺪﻫﺎ ﻋﻤﺪﺍ‪ ،‬ﻗﺘﻞ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺼﺎﺣﺒﻪ‪ .‬ﻭﺇﻥ ﻗﺘﻠﻬﺎ ﺧﻄﺄ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ‬
‫ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻭﻻ ﻳﺮﺙ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﻭﺷﺮﺣﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺒﻴﻨﺎﺕ ﻋﻠﻰ ﺍﻟﻘﺘﻞ ﻭﻋﻠﻰ ﻗﻄﻊ ﺍﻷﻋﻀﺎﺀ‬
‫ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﻘﺘﻞ ﻳﺜﺒﺖ ﺑﺸﻴﺌﻴﻦ‪ :‬ﺃﺣﺪﻫﻤﺎ ﻗﻴﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ‬
‫ﺍﻟﻘﺎﺗﻞ ﺑﺄﻧﻪ ﻗﺘﻞ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺬﻟﻚ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬
‫ﺍﻟﻘﺘﻞ ﻋﻤﺪﺍ ﺃﻭ ﺧﻄﺄ ﺃﻭ ﺷﺒﻴﻪ ﻋﻤﺪ‪.‬‬
‫ﻭﺍﻟﺒﻴﻨﺔ ﻧﻔﺴﺎﻥ ﻣﺴﻠﻤﺎﻥ ﻋﺪﻻﻥ‪ ،‬ﻳﺸﻬﺪﺍﻥ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺑﺄﻧﻪ‬
‫ﻗﺘﻞ ﺻﺎﺣﺒﻬﻢ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻷﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻧﻔﺴﺎﻥ ﻳﺸﻬﺪﺍﻥ ﺑﺬﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺴﺎﻣﺔ‪ :‬ﺧﻤﺴﻮﻥ ﺭﺟﻼ ﻣﻨﻬﻢ ﻳﻘﺴﻤﻮﻥ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﺃﻥ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﻗﺘﻞ ﺻﺎﺣﺒﻬﻢ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﻋﻤﺪﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺧﻄﺄ‪ ،‬ﻓﺨﻤﺴﺔ ﻭﻋﺸﺮﻭﻥ ﺭﺟﻼ ﻳﻘﺴﻤﻮﻥ ﻣﺜﻞ ﺫﻟﻚ‪.‬‬
‫ﻓﺄﻣﺎ ﺇﺫﺍ ﻗﺎﻣﺖ ﺍﻟﺒﻴﻨﺔ ﺑﺸﻬﺎﺩﺓ ﻏﻴﺮﻫﻢ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ‬

‫)‪(٧٤٠‬‬
 ‫ﺷﻬﺎﺩﺓ ﻧﻔﺴﻴﻦ ﻋﺪﻟﻴﻦ ﺃﻱ ﺿﺮﺏ ﻛﺎﻥ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻘﺘﻞ‪ ،‬ﻻ ﻳﺨﺘﻠﻒ‬
‫ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﻘﺴﺎﻣﺔ ﺇﻧﻤﺎ ﺗﻜﻮﻥ ﻣﻊ ﺍﻟﺘﻬﻤﺔ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻣﻊ‬
‫ﺍﺭﺗﻔﺎﻋﻬﺎ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻗﺎﻣﻮﺍ ﻧﻔﺴﻴﻦ ﻳﺸﻬﺪﺍﻥ ﻟﻬﻢ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﺃﻭ ﺃﻗﺎﻣﻮﺍ ﺍﻟﻘﺴﺎﻣﺔ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﻋﻤﺪﺍ ﺇﻣﺎ ﺍﻟﻘﻮﺩ ﺃﻭ ﺍﻟﺪﻳﺔ‬
‫ﺣﺴﺐ ﻣﺎ ﻳﺘﺮﺍﺿﻴﺎﻥ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﺧﻄﺄ ﺃﻭ ﺷﺒﻴﻪ ﻋﻤﺪ‪،‬‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻰ ﻋﺼﺒﺘﻪ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﻣﺘﻰ ﻟﻢ ﻳﻜﻦ ﻷﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻣﻦ ﻳﺸﻬﺪ ﻟﻬﻢ ﻣﻦ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﻻ‬
‫ﻟﻬﻢ ﻗﺴﺎﻣﺔ ﻣﻦ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺃﻥ ﻳﺠﺊ ﺑﺨﻤﺴﻴﻦ‬
‫ﻳﺤﻠﻔﻮﻥ ﻋﻨﻪ‪ :‬ﺃﻧﻪ ﺑﺮﺉ ﻣﻤﺎ ﺍﺩﻋﻲ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﻦ ﻳﺤﻠﻒ‬
‫ﻋﻨﻪ‪ ،‬ﻛﺮﺭﺕ ﻋﻠﻴﻪ ﺍﻷﻳﻤﺎﻥ ﺧﻤﺴﻴﻦ ﻳﻤﻴﻨﺎ‪ ،‬ﻭﻗﺪ ﺑﺮﺋﺖ ﻋﻬﺪﺗﻪ‪.‬‬
‫ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﺃﻟﺰﻡ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﺃﺧﺬ ﺑﻪ ﻋﻠﻰ ﻣﺎ ﻳﻮﺟﺒﻪ‬
‫ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﺒﻴﻨﺔ ﻓﻲ ﺍﻷﻋﻀﺎﺀ ﻣﺜﻞ ﺍﻟﺒﻴﻨﺔ ﻓﻲ ﺍﻟﻨﻔﺲ ﻣﻦ ﺷﻬﺎﺩﺓ ﻣﺴﻠﻤﻴﻦ‬
‫ﻋﺪﻟﻴﻦ‪.‬‬
‫ﻭﺍﻟﻘﺴﺎﻣﺔ ﻓﻴﻬﺎ ﻭﺍﺟﺒﺔ ﻣﺜﻠﻬﺎ ﻓﻲ ﺍﻟﻨﻔﺲ‪ .‬ﻓﻜﻞ ﺷﺊ ﻣﻦ ﺃﻋﻀﺎﺀ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻣﺜﻞ ﺍﻟﻌﻴﻨﻴﻦ ﻭﺍﻟﺴﻤﻊ ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﻘﺴﺎﻣﺔ‪ :‬ﺳﺘﺔ ﺭﺟﺎﻝ ﻳﺤﻠﻔﻮﻥ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺃﻥ‬
‫ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﻗﺪ ﻓﻌﻞ ﺑﺼﺎﺣﺒﻬﻢ ﻣﺎ ﺍﺩﻋﻮﻩ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﺪﻋﻲ‬

‫)‪(٧٤١‬‬
 ‫ﻗﺴﺎﻣﺔ ﻛﺮﺭﺕ ﻋﻠﻴﻪ ﺳﺖ ﺃﻳﻤﺎﻥ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﻦ ﻳﺤﻠﻒ ﻋﻨﻪ‪،‬‬
‫ﻭﻻ ﻳﺤﻠﻒ ﻫﻮ‪ ،‬ﻃﻮﻟﺐ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﺑﻘﺴﺎﻣﺔ‪ :‬ﺳﺘﺔ ﻧﻔﺮ ﻳﺤﻠﻔﻮﻥ‬
‫ﻋﻨﻪ‪ :‬ﺃﻧﻪ ﺑﺮﺉ ﻣﻦ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﻦ ﻳﺤﻠﻒ‪ ،‬ﺣﻠﻒ ﻫﻮ‬
‫ﺳﺖ ﻣﺮﺍﺕ‪ :‬ﺃﻧﻪ ﺑﺮﺉ ﻣﻤﺎ ﺍﺩﻋﻲ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻧﻘﺺ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﺍﻟﻘﺴﺎﻣﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﻗﺪﺭ ﺫﻟﻚ‪ :‬ﺇﻥ‬
‫ﻛﺎﻥ ﺳﺪﺱ ﺍﻟﻌﻀﻮ‪ ،‬ﻓﺮﺟﻞ ﻭﺍﺣﺪ ﻳﺤﻠﻒ ﺑﺬﻟﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺛﻠﺜﻪ‪،‬‬
‫ﻓﺎﺛﻨﺎﻥ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺼﻒ ﻓﺜﻼﺛﺔ‪ ،‬ﺛﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺴﺎﺏ‪ .‬ﻭﺇﻥ ﻟﻢ‬
‫ﻳﻜﻦ ﻟﻪ ﻣﻦ ﻳﺤﻠﻒ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻷﻳﻤﺎﻥ‪ :‬ﺇﻥ ﻛﺎﻥ ﺳﺪﺳﺎ‬
‫ﻓﻴﻤﻴﻦ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺛﻠﺜﺎ ﻓﻤﺮﺗﻴﻦ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺼﻒ ﻓﺜﻼﺙ‬
‫ﻣﺮﺍﺕ‪ ،‬ﺛﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺴﺎﺏ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﺪﻋﻲ ﻣﻦ ﻳﺤﻠﻒ ﻋﻨﻪ‪ ،‬ﻭﺍﻣﺘﻨﻊ ﻫﻮ ﻣﻦ ﺃﻥ ﻳﺤﻠﻒ‪،‬‬
‫ﻃﻮﻟﺐ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ‪ :‬ﺇﻣﺎ ﺑﻤﻦ ﻳﻘﺴﻢ ﻋﻨﻪ‪ ،‬ﺃﻭ ﺑﺘﻜﺮﻳﺮ ﺍﻷﻳﻤﺎﻥ‬
‫ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﻤﺪﻋﻲ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﻗﺮﺍﺭ ﻓﻴﻜﻔﻲ ﺃﻥ ﻳﻘﺮ ﺑﻪ ﺍﻟﻘﺎﺗﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﺩﻓﻌﺘﻴﻦ ﻣﻦ‬
‫ﻏﻴﺮ ﺇﻛﺮﺍﻩ ﻭﻻ ﺇﺟﺒﺎﺭ‪ ،‬ﻭﻳﻜﻮﻥ ﻛﺎﻣﻞ ﺍﻟﻌﻘﻞ ﺣﺮﺍ‪ .‬ﻓﺈﻥ ﺃﻗﺮ‪،‬‬
‫ﻭﻫﻮ ﻣﻜﺮﻩ ﺃﻭ ﻫﻮ ﻧﺎﻗﺺ ﺍﻟﻌﻘﻞ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻋﺒﺪﺍ ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﺒﻞ‬
‫ﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﻣﺘﻰ ﺷﻬﺪ ﻧﻔﺴﺎﻥ ﻋﻠﻰ ﺭﺟﻞ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻭﺷﻬﺪ ﺁﺧﺮﺍﻥ ﻋﻠﻰ ﻏﻴﺮ‬
‫ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﺑﺄﻧﻪ ﻗﺘﻞ ﺫﻟﻚ ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﺑﻄﻞ ﻫﻬﻨﺎ ﺍﻟﻘﻮﺩ ﺇﻥ ﻛﺎﻥ‬
‫ﻋﻤﺪﺍ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺘﻞ‬

‫)‪(٧٤٢‬‬
 ‫ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ‪ ،‬ﻓﻜﻤﺜﻞ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﺄ ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻰ‬
‫ﻋﺎﻗﻠﺘﻬﺎ ﻧﺼﻔﻴﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻣﺖ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺭﺟﻞ ﺑﺄﻧﻪ ﻗﺘﻞ ﺭﺟﻼ ﻋﻤﺪﺍ‪ .‬ﻭﺃﻗﺮ‬
‫ﺭﺟﻞ ﺁﺧﺮ ﺑﺄﻧﻪ ﻗﺘﻞ ﺫﻟﻚ ﺍﻟﻤﻘﺘﻮﻝ ﺑﻌﻴﻨﻪ ﻋﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‬
‫ﻣﺨﻴﺮﻳﻦ ﻓﻲ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺃﻳﻬﻤﺎ ﺷﺎﺅﻭﺍ‪ .‬ﻓﺈﻥ ﻗﺘﻠﻮﺍ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ‪،‬‬
‫ﻓﻠﻴﺲ ﻟﻬﻢ ﻋﻠﻰ ﻋﻠﻰ ﺍﻟﺬﻱ ﺃﻗﺮ ﺑﻪ ﺳﺒﻴﻞ‪ ،‬ﻭﻳﺮﺟﻊ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺬﻱ ﺷﻬﺪ ﻋﻠﻴﻪ‬
‫ﻋﻠﻰ ﺍﻟﺬﻱ ﺃﻗﺮ ﺑﻨﺼﻒ ﺍﻟﺪﻳﺔ‪ .‬ﻭﺇﻥ ﺍﺧﺘﺎﺭﻭﺍ ﻗﺘﻞ ﺍﻟﺬﻱ ﺃﻗﺮ‪ ،‬ﻗﺘﻠﻮﻩ‪،‬‬
‫ﻭﻟﻴﺲ ﻟﻬﻢ ﻋﻠﻰ ﺍﻵﺧﺮ ﺳﺒﻴﻞ‪ .‬ﻭﻟﻴﺲ ﻷﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﻋﻠﻰ‬
‫ﺍﻟﺬﻱ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ ﺳﺒﻴﻞ‪.‬‬
‫ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻗﺘﻠﻬﻤﺎ ﺟﻤﻴﻌﺎ‪ ،‬ﻗﺘﻠﻮﻫﻤﺎ ﻣﻌﺎ‪ ،‬ﻭﺭﺩﻭﺍ‬
‫ﻋﻠﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﺸﻬﻮﺩ ﻋﻠﻴﻪ ﻧﺼﻒ ﺍﻟﺪﻳﺔ‪ ،‬ﻟﻴﺲ ﻋﻠﻴﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻓﺈﻥ ﻃﻠﺒﻮﺍ ﺍﻟﺪﻳﺔ‪ ،‬ﻛﺎﻧﺖ ﻋﻠﻴﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ :‬ﻋﻠﻰ ﺍﻟﺬﻱ ﺃﻗﺮ ﻭﻋﻠﻰ ﺍﻟﺬﻱ‬
‫ﺷﻬﺪ ﻋﻠﻴﻪ ﺍﻟﺸﻬﻮﺩ‪.‬‬
‫ﻣﺘﻰ ﺍﺗﻬﻢ ﺍﻟﺮﺟﻞ ﺑﺄﻧﻪ ﻗﺘﻞ ﻧﻔﺴﺎ‪ ،‬ﻓﺄﻗﺮ‪ :‬ﺑﺄﻧﻪ ﻗﺘﻞ‪،‬‬
‫ﻭﺟﺎﺀ ﺁﺧﺮ ﻓﺄﻗﺮ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﻗﺘﻞ ﻫﻮ ﺩﻭﻥ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺭﺟﻊ ﺍﻷﻭﻝ‬
‫ﻋﻦ ﺇﻗﺮﺍﺭﻩ‪ ،‬ﺩﺭﺉ ﻋﻨﻬﻤﺎ ﺍﻟﻘﻮﺩ ﻭﺍﻟﺪﻳﺔ‪ ،‬ﻭﺩﻓﻊ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‬
‫ﺍﻟﺪﻳﺔ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ .‬ﻭﻫﺬﻩ ﻗﻀﻴﺔ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻓﻲ ﺣﻴﺎﺓ ﺃﺑﻴﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﻗﺮ ﻧﻔﺴﺎﻥ ﻓﻘﺎﻝ ﺃﺣﺪﻫﻤﺎ‪ " :‬ﺃﻧﺎ ﻗﺘﻠﺖ ﺭﺟﻼ ﻋﻤﺪﺍ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪ " :‬ﺃﻧﺎ ﻗﺘﻠﺘﻪ ﺧﻄﺄ "‪ ،‬ﻛﺎﻥ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻣﺨﻴﺮﻳﻦ‪:‬‬

‫)‪(٧٤٣‬‬
 ‫ﻓﺈﻥ ﺃﺧﺬﻭﺍ ﺑﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻌﻤﺪ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﻢ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺨﻄﺄ‬
‫ﺳﺒﻴﻞ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﻭﺍ ﺑﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺨﻄﺄ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﻢ ﻋﻠﻰ ﺻﺎﺣﺐ‬
‫ﺍﻟﻌﻤﺪ ﺳﺒﻴﻞ‪.‬‬
‫ﻭﺍﻟﻤﺘﻬﻢ ﺑﺎﻟﻘﺘﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺤﺒﺲ ﺳﺘﺔ ﺃﻳﺎﻡ‪ .‬ﻓﺈﻥ ﺟﺎﺀ ﺍﻟﻤﺪﻋﻲ‬
‫ﺑﺒﻴﻨﺔ ﺃﻭ ﻓﺼﻞ ﺍﻟﺤﻜﻢ ﻣﻌﻪ‪ ،‬ﻭﺇﻻ ﺧﻠﻲ ﺳﺒﻴﻠﻪ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﺭﺟﻼ‪ ،‬ﺛﻢ ﺍﺩﻋﻰ ﺃﻧﻪ ﻭﺟﺪﻩ ﻣﻊ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺃﻭ ﻓﻲ ﺩﺍﺭﻩ‪،‬‬
‫ﻗﺘﻞ ﺑﻪ‪ ،‬ﺃﻭ ﻳﻘﻴﻢ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻮﺍﺣﺪ ﻳﻘﺘﻞ ﺍﺛﻨﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﻤﺎ ﺃﻭ ﺍﻻﺛﻨﻴﻦ‬
‫ﻭﺍﻟﺠﻤﺎﻋﺔ ﻳﻘﺘﻠﻮﻥ ﻭﺍﺣﺪﺍ‬
‫ﺇﺫﺍ ﻗﺘﻞ ﺍﺛﻨﺎﻥ ﻭﺍﺣﺪﺍ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﻤﺎ ﻋﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﺃﻭﻟﻴﺎﺀ‬
‫ﺍﻟﻤﻘﺘﻮﻝ ﻣﺨﻴﺮﻳﻦ‪ :‬ﺑﻴﻦ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻳﺨﺘﺎﺭﻭﻧﻪ‪،‬‬
‫ﻭﻳﺆﺩﻱ ﺍﻟﺒﺎﻗﻮﻥ ﻋﻠﻰ ﻭﺭﺛﺘﻪ ﻣﻘﺪﺍﺭ ﻣﺎ ﻛﺎﻥ ﻳﺼﻴﺒﻬﻢ ﻟﻮ ﻃﻮﻟﺒﻮﺍ ﺑﺎﻟﺪﻳﺔ‪.‬‬
‫ﻓﺈﻥ ﺍﺧﺘﺎﺭ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻗﺘﻠﻬﻢ ﺟﻤﻴﻌﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ‬
‫ﺃﺩﻭﺍ ﺇﻟﻰ ﻭﺭﺛﺔ ﺍﻟﻤﻘﺘﻮﻟﻴﻦ ﺍﻟﻤﻘﺎﺩﻳﻦ ﻣﺎ ﻳﻔﻀﻞ ﻋﻦ ﺩﻳﺔ ﺻﺎﺣﺒﻬﻢ‬
‫ﻳﺘﻘﺎﺳﻤﻮﻧﻪ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﻧﻔﺴﺎﻥ ﻭﺍﺣﺪﺍ ﺑﻀﺮﺑﺘﻴﻦ ﻣﺨﺘﻠﻔﺘﻴﻦ ﺃﻭ ﻣﺘﻔﻘﺘﻴﻦ‪،‬‬
‫ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺘﻞ ﻳﺤﺪﺙ ﻋﻦ ﺿﺮﺑﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﻓﻴﻪ ﺳﻮﺍﺀ‬
‫ﻻ ﻳﺨﺘﻠﻒ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺘﻠﻬﻢ ﺧﻄﺄ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻬﻤﺎ‬
‫ﺑﺎﻟﺴﻮﻳﺔ‪ .‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻙ ﻧﻔﺴﺎﻥ ﻓﻲ ﻗﺘﻞ ﺭﺟﻞ‪ :‬ﻓﻘﺘﻠﻪ ﺃﺣﺪﻫﻤﺎ‪،‬‬
‫ﻭﺃﻣﺴﻜﻪ ﺍﻵﺧﺮ‪ ،‬ﻗﺘﻞ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﺣﺒﺲ ﺍﻟﻤﻤﺴﻚ ﺣﺘﻰ ﻳﻤﻮﺕ‪ .‬ﻓﺈﻥ‬

‫)‪(٧٤٤‬‬
 ‫ﻛﺎﻥ ﻣﻌﻬﻤﺎ ﺛﺎﻟﺚ ﻳﻨﻈﺮ ﻟﻬﻤﺎ‪ ،‬ﺳﻤﻠﺖ ﻋﻴﻨﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻠﺖ ﺍﻣﺮﺃﺗﺎﻥ ﺭﺟﻼ ﻋﻤﺪﺍ‪ ،‬ﻗﺘﻠﺘﺎ ﺑﻪ ﺟﻤﻴﻌﺎ‪ .‬ﻓﺈﻥ ﻛﻦ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﻗﺘﻠﻬﻦ‪ ،‬ﻭﻳﺆﺩﻭﺍ ﻣﺎ ﻳﻔﻀﻞ ﻋﻦ ﺩﻳﺔ‬
‫ﺻﺎﺣﺒﻬﻢ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺋﻬﻦ‪ ،‬ﻳﻘﺴﻤﻮﻧﻪ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺤﺼﺺ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻗﺘﻠﻬﻦ ﺧﻄﺄ‪ ،‬ﻛﺎﻧﺖ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻬﻦ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻓﺈﻥ ﻗﺘﻞ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﺭﺟﻼ‪ ،‬ﻛﺎﻥ ﻷﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻗﺘﻠﻬﻤﺎ‬
‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻳﺆﺩﻭﻥ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺮﺟﻞ ﻧﺼﻒ ﺩﻳﺘﻪ ﺧﻤﺴﺔ ﺁﻻﻑ‬
‫ﺩﺭﻫﻢ‪ .‬ﻓﺈﻥ ﺍﺧﺘﺎﺭﻭﺍ ﻗﺘﻞ ﺍﻟﻤﺮﺃﺓ ﻛﺎﻥ ﻟﻬﻢ ﻗﺘﻠﻬﺎ‪ ،‬ﻭﻳﺄﺧﺬﻭﻥ ﻣﻦ‬
‫ﺍﻟﺮﺟﻞ ﺧﻤﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢ‪ .‬ﻭﺇﻥ ﺍﺧﺘﺎﺭﻭﺍ ﻗﺘﻞ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻟﻬﻢ‬
‫ﻗﺘﻠﻪ‪ ،‬ﻭﺗﺆﺩﻱ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺮﺟﻞ ﻧﺼﻒ ﺩﻳﺘﻬﺎ ﺃﻟﻔﻴﻦ ﻭﺧﻤﺴﻤﺎﺋﺔ‬
‫ﺩﺭﻫﻢ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺍﻟﺪﻳﺔ‪ ،‬ﻛﺎﻥ ﻧﺼﻔﻬﺎ ﻋﻠﻰ ﺍﻟﺮﺟﻞ‬
‫ﻭﻧﺼﻔﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺳﻮﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺘﻠﻬﻤﺎ ﺧﻄﺄ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ‬
‫ﻧﺼﻔﻬﺎ ﻋﻠﻰ ﻋﺎﻗﻠﺔ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻧﺼﻔﻬﺎ ﻋﻠﻰ ﻋﺎﻗﻠﺔ ﺍﻟﻤﺮﺃﺓ ﺳﻮﺍﺀ‪.‬‬
‫ﻓﺈﻥ ﻗﺘﻞ ﺭﺟﻞ ﺣﺮ ﻭﻣﻤﻠﻮﻙ ﺭﺟﻼ ﻋﻠﻰ ﺍﻟﻌﻤﺪ‪ ،‬ﻛﺎﻥ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‬
‫ﻣﺨﻴﺮﻳﻦ‪ :‬ﺑﻴﻦ ﺃﻥ ﻳﻘﺘﻠﻮﻫﻤﺎ‪ ،‬ﻭﻳﺆﺩﻭﺍ ﺇﻟﻰ ﺳﻴﺪ ﺍﻟﻌﺒﺪ ﺛﻤﻨﻪ‪ ،‬ﺃﻭ‬
‫ﻳﻘﺘﻠﻮﺍ ﺍﻟﺤﺮ‪ ،‬ﻭﻳﺆﺩﻱ ﺳﻴﺪ ﺍﻟﻌﺒﺪ ﺇﻟﻰ ﻭﺭﺛﺘﻪ ﺧﻤﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢ‪،‬‬
‫ﺃﻭ ﻳﺴﻠﻢ ﺍﻟﻌﺒﺪ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻴﻜﻮﻥ ﺭﻗﺎ ﻟﻬﻢ‪ ،‬ﺃﻭ ﻳﻘﺘﻠﻮﺍ ﺍﻟﻌﺒﺪ ﺑﺼﺎﺣﺒﻬﻢ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻓﺬﻟﻚ ﻟﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻟﺴﻴﺪ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺍﻟﺤﺮ ﺳﺒﻴﻞ‪ .‬ﻓﺈﻥ‬
‫ﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﺪﻳﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺤﺮ ﺍﻟﻨﺼﻒ ﻣﻨﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺳﻴﺪ ﺍﻟﻌﺒﺪ‬
‫ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﻳﺴﻠﻢ ﺍﻟﻌﺒﺪ ﺇﻟﻴﻬﻢ‪ ،‬ﻳﻜﻮﻥ ﺭﻗﺎ ﻟﻬﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬

‫)‪(٧٤٥‬‬
‫ﻗﺘﻠﻬﻤﺎ ﻟﻪ ﺧﻄﺄ‪ ،‬ﻛﺎﻥ ﻧﺼﻒ ﺩﻳﺘﻪ ﻋﻠﻰ ﻋﺎﻗﻠﺔ ﺍﻟﺮﺟﻞ ﻭﻧﺼﻔﻬﺎ ﻋﻠﻰ‬
‫ﻣﻮﻟﻰ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻭ ﻳﺴﻠﻤﻪ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻳﺴﺘﺮﻗﻮﻧﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﻢ‬
‫ﻗﺘﻠﻪ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﻗﺘﻠﺖ ﺍﻣﺮﺃﺓ ﻭﻋﺒﺪ ﺭﺟﻼ ﺣﺮﺍ‪ ،‬ﻭﺃﺣﺐ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺃﻥ‬
‫ﻳﻘﺘﻠﻮﻫﻤﺎ‪ ،‬ﻗﺘﻠﻮﻫﻤﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﺔ ﺁﻻﻑ‬
‫ﺩﺭﻫﻢ‪ ،‬ﻓﻠﻴﺮﺩﻭﺍ ﻋﻠﻰ ﺳﻴﺪﻩ ﻣﺎ ﻳﻔﻀﻞ ﺑﻌﺪ ﺍﻟﺨﻤﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢ‪.‬‬
‫ﻭﺇﻥ ﺃﺣﺒﻮﺍ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻳﺄﺧﺬﻭﺍ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﺧﺬﻭﺍ‪ .‬ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻗﻴﻤﺘﻪ ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﻓﻠﻴﺮﺩﻭﺍ ﻋﻠﻰ ﻣﻮﻟﻰ‬
‫ﺍﻟﻌﺒﺪ ﻣﺎ ﻳﻔﻀﻞ ﻋﻦ ﺧﻤﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢ ﻭﻳﺄﺧﺬﻭﺍ ﺍﻟﻌﺒﺪ ﺃﻭ ﻳﻔﺘﺪﻳﻪ‬
‫ﻣﻮﻻﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ ﺃﻗﻞ ﻣﻦ ﺧﻤﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢ ﻓﻠﻴﺲ‬
‫ﻟﻬﻢ ﺇﻻ ﻧﻔﺴﻪ‪ .‬ﻭﺇﻥ ﻃﻠﺒﻮﺍ ﺍﻟﺪﻳﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻧﺼﻔﻬﺎ‪ ،‬ﻭﻋﻠﻰ‬
‫ﻣﻮﻟﻰ ﺍﻟﻌﺒﺪ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﻳﺴﻠﻤﻪ ﺑﺮﻣﺘﻪ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻙ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻤﻤﺎﻟﻴﻚ ﻓﻲ ﻗﺘﻞ ﺭﺟﻞ ﺣﺮ‪ ،‬ﻛﺎﻥ ﻷﻭﻟﻴﺎﺀ‬
‫ﺍﻟﻤﻘﺘﻮﻝ ﻗﺘﻠﻬﻢ ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺆﺩﻭﺍ ﻣﺎ ﻳﻔﻀﻞ ﻋﻦ ﺩﻳﺔ‬
‫ﺻﺎﺣﺒﻬﻢ‪ .‬ﻓﺈﻥ ﻧﻘﺺ ﺛﻤﻨﻬﻢ ﻋﻦ ﺩﻳﺘﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻋﻠﻰ ﻣﻮﺍﻟﻴﻬﻢ‬
‫ﺳﺒﻴﻞ‪ .‬ﻓﺈﻥ ﻃﻠﺒﻮﺍ ﺍﻟﺪﻳﺔ‪ ،‬ﻛﺎﻧﺖ ﻋﻠﻰ ﻣﻮﺍﻟﻲ ﺍﻟﻌﺒﻴﺪ ﺑﺎﻟﺤﺼﺺ‪ ،‬ﺃﻭ‬
‫ﺗﺴﻠﻴﻢ ﺍﻟﻌﺒﻴﺪ ﺇﻟﻴﻬﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺘﻠﻬﻢ ﻟﻪ ﺧﻄﺄ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﻮﺍﻟﻴﻬﻢ‬
‫ﺩﻳﺔ ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﺃﻭ ﺗﺴﻠﻴﻢ ﺍﻟﻌﺒﻴﺪ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﻳﺴﺘﻌﺒﺪﻭﻧﻬﻢ‪،‬‬
‫ﻭﻟﻴﺲ ﻟﻬﻢ ﻗﺘﻠﻬﻢ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺭﺟﻞ ﺭﺟﻠﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻟﻴﻦ‬

‫)‪(٧٤٦‬‬
 ‫ﺍﻟﻘﻮﺩ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﻢ ﺇﻻ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﻟﻬﻢ ﻋﻠﻰ ﻣﺎﻟﻪ ﻭﻻ ﻋﻠﻰ ﻭﺭﺛﺘﻪ‬
‫ﻭﻻ ﻋﺎﻗﻠﺘﻪ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺪﻳﺔ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﻋﻠﻴﻪ ﻋﻦ ﻛﻞ ﻣﻘﺘﻮﻝ‬
‫ﺩﻳﺔ ﻛﺎﻣﻠﺔ ﻋﻠﻰ ﺍﻟﻮﻓﺎﺀ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺘﻠﻪ ﻟﻬﻢ ﺧﻄﺄ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ‬
‫ﺩﻳﺎﺗﻬﻢ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﻗﺘﻞ ﺭﺟﻞ ﺭﺟﻼ ﻭﺍﻣﺮﺃﺓ‪ ،‬ﺃﻭ ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺗﻴﻦ‬
‫ﺃﻭ ﻧﺴﺎﺀ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﺃﻳﻀﺎ ﻣﺜﻞ ﺫﻟﻚ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﺍﻟﻤﺸﺘﺮﻛﻮﻥ ﻓﻲ ﺍﻟﻘﺘﻞ ﺇﺫﺍ ﺭﺿﻲ ﻋﻨﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺑﺎﻟﺪﻳﺔ‪،‬‬
‫ﻟﺰﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﺍﻟﺘﻲ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻫﺎ‪ ،‬ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﺭﺟﻼ‬
‫ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ‪ ،‬ﺇﻻ ﺍﻟﻤﻤﻠﻮﻙ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺃﻛﺜﺮ ﻣﻦ ﺻﻴﺎﻡ‬
‫ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻋﺘﻖ ﻭﻻ ﺇﻃﻌﺎﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻣﺮ ﺍﻧﺴﺎﻥ ﺣﺮﺍ ﺑﻘﺘﻞ ﺭﺟﻞ‪ ،‬ﻓﻘﺘﻠﻪ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﻭﺟﺐ ﺍﻟﻘﻮﺩ‬
‫ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺩﻭﻥ ﺍﻵﻣﺮ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺣﺒﺴﻪ ﻣﺎ ﺩﺍﻡ ﺣﻴﺎ‪.‬‬
‫ﻓﺈﻥ ﺃﻣﺮ ﻋﺒﺪﻩ ﺑﻘﺘﻞ ﻏﻴﺮﻩ‪ ،‬ﻓﻘﺘﻠﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﺃﻳﻀﺎ ﻣﺜﻞ‬
‫ﺫﻟﻚ ﺳﻮﺍﺀ‪ .‬ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﺃﻧﻪ ﻳﻘﺘﻞ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﻳﺴﺘﻮﺩﻉ ﺍﻟﻌﺒﺪ ﺍﻟﺴﺠﻦ‪.‬‬
‫ﻭﺍﻟﻤﻌﺘﻤﺪ ﻣﺎ ﻗﻠﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻘﻮﺩ ﺑﻴﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ ﻭﺍﻷﺣﺮﺍﺭ‬
‫ﻭﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻜﻔﺎﺭ‬
‫ﺇﺫﺍ ﻗﺘﻞ ﺭﺟﻞ ﺍﻣﺮﺃﺓ ﻋﻤﺪﺍ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻭﻟﻴﺎﺅﻫﺎ ﻗﺘﻠﻪ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ‬
‫ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺭﺩﻭﺍ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺋﻪ ﻣﺎ ﻳﻔﻀﻞ ﻋﻦ ﺩﻳﺘﻬﺎ‪ ،‬ﻭﻫﻮ ﻧﺼﻒ ﺩﻳﺔ‬

‫)‪(٧٤٧‬‬
 ‫ﺍﻟﺮﺟﻞ ﺧﻤﺴﺔ ﺁﻻﻑ ﺩﺭﻫﻢ ﺃﻭ ﺧﻤﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ﺃﻭ ﺧﻤﺴﻮﻥ ﻣﻦ‬
‫ﺍﻹﺑﻞ ﺃﻭ ﺧﻤﺴﻤﺎﺋﺔ ﻣﻦ ﺍﻟﻐﻨﻢ ﺃﻭ ﻣﺎﺋﺔ ﻣﻦ ﺍﻟﺒﻘﺮ ﺃﻭ ﻣﺎﺋﺔ ﻣﻦ ﺍﻟﺤﻠﻞ‪.‬‬
‫ﻓﺈﻥ ﻟﻢ ﻳﺮﺩﻭﺍ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺣﺎﻝ‪ .‬ﻓﺈﻥ ﻃﻠﺒﻮﺍ ﺍﻟﺪﻳﺔ‪،‬‬
‫ﻛﺎﻥ ﻟﻬﻢ ﻋﻠﻴﻪ ﺩﻳﺔ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ‬
‫ﺫﻛﺮﻧﺎﻫﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻠﺖ ﺍﻣﺮﺃﺓ ﺭﺟﻼ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺃﻭﻟﻴﺎﺅﻩ ﺍﻟﻘﻮﺩ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﻢ‬
‫ﺇﻻ ﻧﻔﺴﻬﺎ ﻳﻘﺘﻠﻮﻧﻬﺎ ﺑﺼﺎﺣﺒﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﻢ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺋﻬﺎ ﺳﺒﻴﻞ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻬﻢ ﻳﻘﺘﻠﻮﻧﻬﺎ‪ ،‬ﻭﻳﺆﺩﻱ ﺃﻭﻟﻴﺎﺅﻫﺎ ﺗﻤﺎﻡ ﺩﻳﺔ ﺍﻟﺮﺟﻞ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﻭﺍﻟﻤﻌﺘﻤﺪ ﻣﺎ ﻗﻠﻨﺎﻩ‪ .‬ﻓﺈﻥ ﻃﻠﺐ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﺭﺿﻴﺖ ﻫﻲ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ :‬ﺩﻳﺔ ﺍﻟﺮﺟﻞ ﺇﻥ ﻛﺎﻧﺖ ﻗﺘﻠﺘﻪ ﻋﻤﺪﺍ‬
‫ﺃﻭ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ‪ ،‬ﻓﻲ ﻣﺎﻟﻬﺎ ﺧﺎﺻﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﻄﺄ‪ ،‬ﻓﻌﻠﻰ ﻋﺎﻗﻠﺘﻬﺎ‬
‫ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺠﺮﺍﺡ ﻓﺈﻧﻪ ﻳﺸﺘﺮﻙ ﻓﻴﻬﺎ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ‪ :‬ﺍﻟﺴﻦ ﺑﺎﻟﺴﻦ‪،‬‬
‫ﻭﺍﻹﺻﺒﻊ ﺑﺎﻷﺻﺒﻊ‪ ،‬ﻭﺍﻟﻤﻮﺿﺤﺔ ﺑﺎﻟﻤﻮﺿﺤﺔ ﺇﻟﻰ ﺃﻥ ﺗﺘﺠﺎﻭﺯ ﺍﻟﻤﺮﺃﺓ‬
‫ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﺮﺟﻞ‪ .‬ﻓﺈﺫﺍ ﺟﺎﻭﺯﺕ ﺍﻟﺜﻠﺚ‪ ،‬ﺳﻔﻠﺖ ﺍﻟﻤﺮﺃﺓ ﻭﺗﻀﺎﻋﻒ‬
‫ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ ﻓﻴﻤﺎ ﺑﻌﺪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺍﻟﺬﻣﻲ ﻣﺴﻠﻤﺎ ﻋﻤﺪﺍ‪ ،‬ﺩﻓﻊ ﺑﺮﻣﺘﻪ ﻫﻮ ﻭﺟﻤﻴﻊ ﻣﺎ ﻳﻤﻠﻜﻪ‬
‫ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ‪ ،‬ﻛﺎﻥ ﻟﻬﻢ ﺫﻟﻚ‪ .‬ﻭﻳﺘﻮﻟﻰ ﺫﻟﻚ‬
‫ﻋﻨﻬﻢ ﺍﻟﺴﻠﻄﺎﻥ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩﻭﺍ ﺍﺳﺘﺮﻗﺎﻗﻪ‪ ،‬ﻛﺎﻥ ﺭﻗﺎ ﻟﻬﻢ‪ .‬ﻓﺈﻥ ﺃﺳﻠﻢ‬
‫ﺑﻌﺪ ﺍﻟﻘﺘﻞ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺇﻻ ﺍﻟﻘﻮﺩ ﺃﻭ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺪﻳﺔ ﻛﻤﺎ ﻳﻜﻮﻥ ﻋﻠﻰ‬
‫ﺍﻟﻤﺴﻠﻢ ﺳﻮﺍﺀ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺘﻠﻪ ﻟﻪ ﺧﻄﺄ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻴﻪ ﻓﻲ ﻣﺎﻟﻪ‬

‫)‪(٧٤٨‬‬
‫ﺧﺎﺻﺔ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ ﺇﻣﺎﻡ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻷﻧﻬﻢ ﻣﻤﺎﻟﻴﻚ ﻟﻪ‪ ،‬ﻭﻳﺆﺩﻭﻥ ﺍﻟﺠﺰﻳﺔ ﺇﻟﻴﻪ ﻛﻤﺎ ﻳﺆﺩﻱ‬
‫ﺍﻟﻌﺒﺪ ﺍﻟﻀﺮﻳﺒﺔ ﺇﻟﻰ ﺳﻴﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﻢ ﻋﺎﻗﻠﺔ ﻏﻴﺮ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺍﻟﻤﺴﻠﻢ ﺫﻣﻴﺎ ﻋﻤﺪﺍ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺩﻳﺘﻪ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﻮﺩ‪ .‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺘﺎﺩﺍ ﻟﻘﺘﻞ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺬﻟﻚ‪،‬‬
‫ﻭﻃﻠﺐ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﺍﻟﻘﻮﺩ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻘﻴﺪﻩ ﺑﻪ‪ ،‬ﺑﻌﺪ‬
‫ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺬﻣﻲ ﻣﺎ ﻳﻔﻀﻞ ﻣﻦ ﺩﻳﺔ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻓﻴﺮﺩﻩ ﻋﻠﻰ‬
‫ﻭﺭﺛﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺮﺩﻭﻩ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻣﻌﺘﺎﺩﺍ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻗﺘﻠﻪ ﺑﻪ‬
‫ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺩﻳﺔ ﺍﻟﺬﻣﻲ ﺛﻤﺎﻧﻤﺎﺋﺔ ﺩﺭﻫﻢ ﺟﻴﺎﺩﺍ ﺃﻭ ﻗﻴﻤﺘﻬﺎ ﻣﻦ ﺍﻟﻌﻴﻦ‪،‬‬
‫ﻭﺩﻳﺔ ﻧﺴﺎﺋﻬﻢ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﺩﻳﺔ ﺭﺟﺎﻟﻬﻢ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺘﻌﻮﺩ ﻟﻘﺘﻞ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﺟﺎﺯ ﻟﻺﻣﺎﻡ ﺃﻥ‬
‫ﻳﻠﺰﻣﻪ ﺍﻟﺪﻳﺔ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢ ﻛﻲ ﻳﺮﺗﺪﻉ ﻋﻦ ﻣﺜﻠﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﺧﺮﺝ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻋﻦ ﺫﻣﺘﻬﻢ‪ ،‬ﺑﺘﺮﻛﻬﻢ ﺷﺮﺍﺋﻄﻬﺎ‪ ،‬ﻣﻦ‬
‫ﺍﺭﺗﻜﺎﺑﻬﻢ ﺍﻟﻔﺠﻮﺭ ﺃﻭ ﺍﻟﺘﻈﺎﻫﺮ ﺑﺸﺮﺏ ﺍﻟﺨﻤﻮﺭ ﻭﻣﺎ ﻳﺠﺮﻱ ﻣﺠﺮﻯ‬
‫ﺫﻟﻚ ﻣﻤﺎ ﻗﺪ ﺫﻛﺮﻧﺎﻩ ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﺣﻞ ﺩﻣﻬﻢ‪ ،‬ﻭﺑﻄﻠﺖ ﺫﻣﺘﻬﻢ‪،‬‬
‫ﻏﻴﺮ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺘﻮﻟﻰ ﻗﺘﻠﻬﻢ ﺇﻻ ﺍﻹﻣﺎﻡ ﺃﻭ ﻣﻦ ﻳﺄﻣﺮﻩ‬
‫ﺍﻹﻣﺎﻡ ﺑﻪ‪.‬‬
‫ﻭﺩﻳﺎﺕ ﺃﻋﻀﺎﺀ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻭﺃﺭﺵ ﺟﺮﺍﺣﺎﺗﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﺩﻳﺎﺗﻬﻢ‬
‫ﺳﻮﺍﺀ‪ ،‬ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪.‬‬

‫)‪(٧٤٩‬‬
 ‫ﻭﺩﻳﺔ ﺟﻨﻴﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻋﺸﺮ ﺩﻳﺔ ﺁﺑﺎﺋﻬﻢ ﻛﻤﺎ ﺃﻥ ﺩﻳﺔ ﺟﻨﻴﻦ‬
‫ﺍﻟﻤﺴﻠﻢ ﻛﺬﻟﻚ ﻋﻠﻰ ﻣﺎ ﻧﺒﻴﻨﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪ .‬ﻭﺇﺫﺍ ﻗﺘﻞ‬
‫ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ ،‬ﺃﻭ ﺗﺠﺎﺭﺣﻮﺍ‪ ،‬ﺃﻗﻴﺪ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺍﻗﺘﺺ‬
‫ﻟﺒﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ﻛﻤﺎ ﻳﻘﺘﺺ ﻟﻠﻤﻤﺎﻟﻴﻚ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺣﺮ ﻋﺒﺪﺍ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻮﺩ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﺘﻪ‪،‬‬
‫ﻭﺩﻳﺘﻪ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ ﻳﻮﻡ ﻗﺘﻠﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻰ ﺩﻳﺔ ﺍﻟﺤﺮ ﺍﻟﻤﺴﻠﻢ‪.‬‬
‫ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺭﺩ ﺇﻟﻰ ﺩﻳﺔ ﺍﻟﺤﺮ‪ .‬ﻭﺇﻥ ﻧﻘﺺ ﻋﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻪ‪.‬‬
‫ﻓﺈﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ ﻳﻮﻡ ﻗﺘﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﻮﻻﻩ ﺍﻟﺒﻴﻨﺔ‬
‫ﺑﺄﻥ ﻗﻴﻤﺘﻪ ﻛﺎﻥ ﻛﺬﺍ ﻳﻮﻡ ﻗﺘﻞ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻴﻨﺔ ﻭﺟﺐ ﻋﻠﻰ‬
‫ﺍﻟﻘﺎﺗﻞ ﺍﻟﻴﻤﻴﻦ ﺑﺄﻥ ﻗﻴﻤﺘﻪ ﻛﺎﻥ ﻛﺬﺍ‪ .‬ﻓﺈﻥ ﺭﺩ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻤﻮﻟﻰ‪،‬‬
‫ﻓﺤﻠﻒ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﻳﻀﺎ ﺟﺎﺋﺰﺍ‪.‬‬
‫ﻭﺩﻳﺔ ﺍﻷﻣﺔ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﻻ ﻳﺠﺎﻭﺯ ﺑﻘﻴﻤﺘﻬﺎ ﺩﻳﺔ ﺍﻟﺤﺮﺍﺋﺮ ﻣﻦ‬
‫ﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﺈﻥ ﺯﺍﺩ ﺛﻤﻨﻬﺎ ﻋﻠﻰ ﺩﻳﺔ ﺍﻟﺤﺮﺓ‪ .‬ﺭﺩﺕ ﺇﻟﻰ ﺩﻳﺔ ﺍﻟﺤﺮﺓ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﻗﺎﺗﻠﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻘﻴﻤﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻗﺘﻠﻬﺎ ﺧﻄﺄ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻓﺈﻥ ﻗﺘﻞ ﻋﺒﺪ ﺣﺮﺍ ﻋﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ ﺇﻥ ﺃﺭﺍﺩ ﺃﻭﻟﻴﺎﺀ‬
‫ﺍﻟﻤﻘﺘﻮﻝ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻄﻠﺒﻮﺍ ﺍﻟﻘﻮﺩ‪ ،‬ﻭﻃﻠﺒﻮﺍ ﺍﻟﺪﻳﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ‬
‫ﻣﻮﻻﻩ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﺃﻭ ﻳﺴﻠﻢ ﺍﻟﻌﺒﺪ ﺇﻟﻴﻬﻢ‪ :‬ﻓﺈﻥ ﺷﺎﺅﻭﺍ ﺍﺳﺘﺮﻗﻮﻩ‪،‬‬
‫ﻭﺇﻥ ﺷﺎﺅﻭﺍ ﻗﺘﻠﻮﻩ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ‪ ،‬ﺗﻮﻟﻰ ﺫﻟﻚ ﻋﻨﻬﻢ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻭ‬

‫)‪(٧٥٠‬‬
 ‫ﻳﺄﺫﻥ ﻟﻬﻢ ﻓﻴﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺘﻠﻪ ﺧﻄﺄ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﻮﻻﻩ ﺃﻥ ﻳﺆﺩﻱ ﻋﻨﻪ‬
‫ﺍﻟﺪﻳﺔ‪ ،‬ﺃﻭ ﻳﺴﻠﻤﻪ ﺇﻟﻴﻬﻢ‪ ،‬ﻳﻜﻮﻥ ﺭﻗﺎ ﻟﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﻢ ﻗﺘﻠﻪ ﻋﻠﻰ‬
‫ﺣﺎﻝ‪ .‬ﻭﻟﻠﺴﻠﻄﺎﻥ ﺃﻥ ﻳﻌﺎﻗﺐ ﻣﻦ ﻳﻘﺘﻞ ﺍﻟﻌﺒﻴﺪ ﺑﻤﺎ ﻳﻨﺰﺟﺮ ﻋﻦ ﻣﺜﻠﻪ‬
‫ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺍﻟﻌﺒﻴﺪ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ ،‬ﺃﻭ ﺗﺠﺎﺭﺣﻮﺍ‪ ،‬ﺃﻗﻴﺪ ﺑﻴﻨﻬﻢ‪.‬‬
‫ﻭﺍﻗﺘﺺ ﻟﺒﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺘﺮﺍﺿﻰ ﻣﻮﺍﻟﻴﻬﻢ ﺑﺪﻭﻥ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﻟﺪﻳﺔ ﻭﺍﻷﺭﺵ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﻣﺪﺑﺮ ﺣﺮﺍ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻣﻮﻻﻩ ﺍﻟﺬﻱ ﺩﺑﺮﻩ ﺇﻥ‬
‫ﺷﺎﺀ‪ ،‬ﺃﻭ ﻳﺴﻠﻤﻪ ﺑﺮﻣﺘﻪ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‪ .‬ﻓﺈﻥ ﺷﺎﺅﻭﺍ‪ ،‬ﻗﺘﻠﻮﻩ‪ ،‬ﺇﻥ‬
‫ﻛﺎﻥ ﻗﺘﻞ ﺻﺎﺣﺒﻬﻢ ﻋﻤﺪﺍ‪ ،‬ﻭﺇﻥ ﺷﺎﺅﻭﺍ‪ ،‬ﺍﺳﺘﺮﻗﻮﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺘﻠﻪ‬
‫ﺧﻄﺄ‪ ،‬ﺍﺳﺘﺮﻗﻮﻩ ﻭﻟﻴﺲ ﻟﻬﻢ ﻗﺘﻠﻪ‪ .‬ﻓﺈﺫﺍ ﻣﺎﺕ ﺍﻟﺬﻱ ﻛﺎﻥ ﺩﺑﺮﻩ‪،‬‬
‫ﺍﺳﺘﺴﻌﻲ ﻓﻲ ﺩﻳﺔ ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﻭﺻﺎﺭ ﺣﺮﺍ‪.‬‬
‫ﻭﻣﺘﻰ ﻗﺘﻞ ﻣﻜﺎﺗﺐ ﺣﺮﺍ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻢ ﻳﺆﺩ ﻣﻦ ﻣﻜﺎﺗﺒﺘﻪ ﺷﻴﺌﺎ‪،‬‬
‫ﺃﻭ ﻛﺎﻥ ﻣﺸﺮﻭﻃﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺃﺩﻯ ﻣﻦ ﻣﻜﺎﺗﺒﺘﻪ ﺷﻴﺌﺎ‪ ،‬ﻓﺤﻜﻤﻪ ﺣﻜﻢ‬
‫ﺍﻟﻤﻤﺎﻟﻴﻚ ﺳﻮﺍﺀ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻣﺸﺮﻭﻁ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﺩﻯ ﻣﻦ‬
‫ﻣﻜﺎﺗﺒﺘﻪ ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﻮﻻﻩ ﻣﻦ ﺍﻟﺪﻳﺔ ﺑﻘﺪﺭ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﻛﻮﻧﻪ ﺭﻗﺎ‪،‬‬
‫ﻭﻋﻠﻰ ﺇﻣﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﺑﻘﺪﺭ ﻣﺎ ﺗﺤﺮﺭ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻗﺘﻞ ﺣﺮ ﻣﻜﺎﺗﺒﺎ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﺩﻯ ﻣﻦ ﻣﻜﺎﺗﺒﺘﻪ ﺷﻴﺌﺎ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻗﺪ ﺗﺤﺮﺭ ﻣﻨﻪ ﻣﻦ ﺩﻳﺔ ﺍﻟﺤﺮ‪ ،‬ﻭﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻗﺪ‬
‫ﺑﻘﻲ ﻣﻨﻪ ﻣﻦ ﻗﻴﻤﺔ ﺍﻟﻤﻤﺎﻟﻴﻚ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬

‫)‪(٧٥١‬‬
 ‫ﻭﺩﻳﺎﺕ ﺍﻟﺠﻮﺍﺭﺡ ﻭﺍﻷﻋﻀﺎﺀ ﻭﺃﺭﻭﺵ ﺟﺮﺍﺣﺎﺗﻬﻢ ﻋﻠﻰ ﻗﺪﺭ‬
‫ﺃﺛﻤﺎﻧﻬﻢ‪ ،‬ﻛﻤﺎ ﺃﻧﻬﺎ ﻛﺬﻟﻚ ﻓﻲ ﺍﻷﺣﺮﺍﺭ‪.‬‬
‫ﻭﻳﻠﺰﻡ ﻗﺎﺗﻞ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻣﺎ ﻳﻠﺰﻣﻪ ﻣﻦ‬
‫ﻗﺘﻞ ﺣﺮ ﺳﻮﺍﺀ‪ :‬ﻣﻦ ﻋﺘﻖ ﺭﻗﺒﺔ‪ ،‬ﻭﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ ،‬ﻭﺇﻃﻌﺎﻡ‬
‫ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺘﻠﻪ ﻋﻤﺪﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﺄ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻜﻔﺎﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺬﻱ ﺭﺗﺒﻨﺎﻩ ﻓﻲ ﺍﻟﺤﺮ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﻋﺒﺪﻩ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻌﺎﻗﺒﻪ ﻋﻘﻮﺑﺔ‬
‫ﺗﺮﺩﻋﻪ ﻋﻦ ﻣﻮﺍﻗﻌﺔ ﻣﺜﻠﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭﻳﻐﺮﻣﻪ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻴﺘﺼﺪﻕ‬
‫ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﻛﻔﺎﺭﺓ ﻗﺘﻞ ﺍﻟﻌﻤﺪ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻗﺘﻠﻪ ﺧﻄﺄ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺇﻻ ﺍﻟﻜﻔﺎﺭﺓ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﺘﻰ ﺟﺮﺡ ﺍﻧﺴﺎﻥ ﻋﺒﺪﺍ‪ ،‬ﺃﻭ ﻗﻄﻊ ﺷﻴﺌﺎ ﻣﻦ ﺃﻋﻀﺎﺋﻪ ﻣﻤﺎ ﻳﺠﺐ‬
‫ﻓﻴﻪ ﻗﻴﻤﺘﻪ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻳﺄﺧﺬ ﺍﻟﻌﺒﺪ ﻳﻜﻮﻥ‬
‫ﺭﻗﺎ ﻟﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﻗﺘﻞ ﻋﺒﺪ ﺣﺮﻳﻦ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﻤﺎ‪ ،‬ﺃﻭ ﺟﺮﺣﻬﻤﺎ ﺟﺮﺍﺣﺔ‬
‫ﺗﺤﻴﻂ ﺑﺜﻤﻨﻪ ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﺍﻵﺧﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻷﻭﻟﻴﺎﺀ ﺍﻷﺧﻴﺮ‪ ،‬ﻷﻧﻪ‬
‫ﺇﺫﺍ ﻗﺘﻞ ﻭﺍﺣﺪﺍ‪ ،‬ﻓﺼﺎﺭ ﻷﻭﻟﻴﺎﺋﻪ‪ ،‬ﻓﺈﺫﺍ ﻗﺘﻞ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺍﻧﺘﻘﻞ ﻣﻨﻬﻢ‬
‫ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺛﻢ ﻫﻜﺬﺍ ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ‪ .‬ﻭﻣﺘﻰ ﻗﺘﻠﻬﻢ ﺑﻀﺮﺑﺔ‬
‫ﻭﺍﺣﺪﺓ ﺃﻭ ﺟﻨﺎﻳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻥ ﺑﻴﻦ ﺃﻭﻟﻴﺎﺋﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ‬
‫ﻣﻮﻻﻩ ﺃﻛﺜﺮ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﺘﻰ ﺟﺮﺡ ﻋﺒﺪ ﺣﺮﺍ ﻓﺈﻥ ﺷﺎﺀ ﺍﻟﺤﺮ ﺃﻥ ﻳﻘﺘﺺ ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ‬

‫)‪(٧٥٢‬‬
 ‫ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﺷﺎﺀ‪ ،‬ﺃﺧﺬﻩ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺠﺮﺍﺣﺔ ﺗﺤﻴﻂ ﺑﺮﻗﺒﺘﻪ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻻ ﺗﺤﻴﻂ ﺑﺮﻗﺒﺘﻪ‪ ،‬ﺍﻓﺘﺪﺍﻩ ﻣﻮﻻﻩ‪ .‬ﻓﺈﻥ ﺃﺑﻰ ﻣﻮﻻﻩ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻠﺤﺮ ﺍﻟﻤﺠﺮﻭﺡ ﻣﻦ ﺍﻟﻌﺒﺪ ﺑﻘﺪﺭ ﺃﺭﺵ ﺟﺮﺍﺣﺘﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﻟﻤﻮﻻﻩ‪،‬‬
‫ﻳﺒﺎﻉ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻴﺄﺧﺬ ﺍﻟﻤﺠﺮﻭﺡ ﺣﻘﻪ ﻭﻳﺮﺩ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﺍﻟﻤﻮﻟﻰ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﻋﺒﺪ ﻣﻮﻻﻩ‪ ،‬ﻗﺘﻞ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻻﻧﺴﺎﻥ‬
‫ﻣﻤﻠﻮﻛﺎﻥ ﻗﺘﻞ ﺃﺣﺪﻫﻤﺎ ﺻﺎﺣﺒﻪ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ‪ :‬ﺑﻴﻦ ﺃﻥ ﻳﻘﻴﺪﻩ ﺑﻪ‪،‬‬
‫ﺃﻭ ﻳﻌﻔﻮ ﻋﻨﻪ‪ .‬ﻭﻻ ﻗﺼﺎﺹ ﺑﻴﻦ ﺍﻟﻤﻜﺎﺗﺐ ﺍﻟﺬﻱ ﺃﺩﻯ ﻣﻦ ﻣﻜﺎﺗﺒﺘﻪ‬
‫ﺷﻴﺌﺎ ﻭﺑﻴﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻛﻤﺎ ﻻ ﻗﺼﺎﺹ ﺑﻴﻦ ﺍﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ‪ ،‬ﻭﻳﺤﻜﻢ‬
‫ﻓﻴﻬﻤﺎ ﺑﺎﻟﺪﻳﺔ ﻭﺍﻷﺭﺵ ﺣﺴﺐ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺣﺴﺎﺏ ﺍﻟﻤﻜﺎﺗﺐ ﻋﻠﻰ ﻣﺎ‬
‫ﺑﻴﻨﺎﻩ‪ .‬ﻭﺇﺫﺍ ﻗﺘﻞ ﻋﺒﺪ ﺣﺮﺍ ﺧﻄﺄ‪ ،‬ﻓﺄﻋﺘﻘﻪ ﻣﻮﻻﻩ‪ ،‬ﺟﺎﺯ ﻋﺘﻘﻪ‪،‬‬
‫ﻭﻟﺰﻣﻪ ﺩﻳﺔ ﺍﻟﻤﻘﺘﻮﻝ ﻷﻧﻪ ﻋﺎﻗﻠﺘﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻗﺎﺗﻠﻪ ﻭﻣﻦ ﻻ ﺩﻳﺔ ﻟﻪ ﺇﺫﺍ ﻗﺘﻞ ﻭﺍﻟﻘﺎﺗﻞ‬
‫ﻓﻲ ﺍﻟﺤﺮﻡ ﻭﺍﻟﺸﻬﺮ ﺍﻟﺤﺮﺍﻡ‬
‫ﻣﻦ ﻣﺎﺕ ﻓﻲ ﺯﺣﺎﻡ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺃﻭ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﺃﻭ ﻋﻠﻰ‬
‫ﺟﺴﺮ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﻳﺘﺰﺍﺣﻢ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ‬
‫ﻳﻌﺮﻑ ﻗﺎﺗﻠﻪ‪ ،‬ﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻭﻟﻲ ﻳﻄﻠﺐ‬
‫ﺩﻳﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻟﻲ‪ ،‬ﻓﻼ ﺩﻳﺔ ﻟﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺟﺪ ﻗﺘﻴﻞ ﻓﻲ ﺑﺎﺏ ﺩﺍﺭ ﻗﻮﻡ ﺃﻭ ﻓﻲ ﻗﺮﻳﺔ ﺃﻭ ﻓﻲ ﻗﺒﻴﻠﺔ ﻭﻻ‬
‫ﻳﺪﺭﻱ ﻣﻦ ﻗﺘﻠﻪ‪ ،‬ﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﺃﻭ ﺍﻟﻘﺒﻴﻠﺔ ﺃﻭ ﺍﻟﻘﺮﻳﺔ‬

‫)‪(٧٥٣‬‬
 ‫ﺍﻟﺘﻲ ﻭﺟﺪ ﺍﻟﻤﻘﺘﻮﻝ ﻓﻴﻬﺎ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﺘﻬﻤﻴﻦ ﺑﻘﺘﻠﻪ‪ ،‬ﺃﻭ‬
‫ﺍﻣﺘﻨﻌﻮﺍ ﻣﻦ ﺍﻟﻘﺴﺎﻣﺔ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻣﺘﻬﻤﻴﻦ ﺑﺬﻟﻚ‪،‬‬
‫ﺃﻭ ﺃﺟﺎﺑﻮﺍ ﺇﻟﻰ ﺍﻟﻘﺴﺎﻣﺔ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﻢ ﺷﺊ‪ ،‬ﻭﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ‬
‫ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﻭﺟﺪ ﺍﻟﻘﺘﻴﻞ ﺑﻴﻦ ﻗﺮﻳﺘﻴﻦ‪ ،‬ﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ ﺃﻫﻞ ﺃﻗﺮﺏ‬
‫ﺍﻟﻘﺮﻳﺘﻴﻦ ﺇﻟﻴﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻘﺮﻳﺘﺎﻥ ﻣﺘﺴﺎﻭﻳﺘﻴﻦ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻤﺴﺎﻓﺔ‪،‬‬
‫ﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺘﻴﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺟﺪ ﻗﺘﻴﻞ ﻓﻲ ﻣﻮﺍﺿﻊ ﻣﺘﻔﺮﻗﺔ ﻣﻘﻄﻌﺎ‪ ،‬ﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ‬
‫ﺃﻫﻞ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻭﺟﺪ ﻓﻴﻪ ﻗﻠﺒﻪ ﻭﺻﺪﺭﻩ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺒﺎﻗﻴﻦ‬
‫ﺷﺊ‪ .‬ﺇﻻ ﺃﻥ ﻳﺘﻬﻢ ﻗﻮﻡ ﺁﺧﺮﻭﻥ‪ ،‬ﻓﻴﻜﻮﻥ ﺣﻴﻨﺌﺬ ﺍﻟﺤﻜﻢ ﻓﻴﻬﻢ ﺇﻣﺎ‬
‫ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﺃﻭ ﺍﻟﻘﺴﺎﻣﺔ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺩﺧﻞ ﺻﺒﻲ ﺩﺍﺭ ﻗﻮﻡ‪ ،‬ﻓﻮﻗﻊ ﻓﻲ ﺑﺌﺮﻫﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ‬
‫ﻣﺘﻬﻤﻴﻦ ﺑﻌﺪﺍﻭﺓ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺃﻫﻠﻪ‪ ،‬ﻛﺎﻧﺖ ﻋﻠﻴﻬﻢ ﺩﻳﺘﻪ ﺇﻥ ﻛﺎﻥ ﺩﺧﻞ‬
‫ﻋﻠﻴﻬﻢ ﺑﺈﺫﻧﻬﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺄﻣﻮﻧﻴﻦ‪ ،‬ﺃﻭ ﺩﺧﻞ ﻋﻠﻴﻬﻢ ﻣﻦ ﻏﻴﺮ‬
‫ﺇﺫﻧﻬﻢ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﻢ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﻓﺰﻋﺔ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻓﻮﺟﺪ ﻓﻴﻬﺎ ﻗﺘﻴﻞ ﺃﻭ ﺟﺮﻳﺢ‪ ،‬ﻟﻢ‬
‫ﻳﻜﻦ ﻓﻴﻪ ﻗﺼﺎﺹ ﻭﻻ ﺃﺭﺵ‪ ،‬ﻭﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺟﺪ ﻗﺘﻴﻞ ﻓﻲ ﺃﺭﺽ ﻓﻼﺓ‪ ،‬ﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺟﺪ ﻗﺘﻴﻞ ﻓﻲ ﻣﻌﺴﻜﺮ‪ ،‬ﺃﻭ ﻓﻲ ﺳﻮﻕ ﻣﻦ ﺍﻷﺳﻮﺍﻕ‪ ،‬ﻭﻟﻢ ﻳﻌﺮﻑ‬
‫ﻟﻪ ﻗﺎﺗﻞ‪ ،‬ﻛﺎﻧﺖ ﺩﻳﺘﻪ ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬

‫)‪(٧٥٤‬‬
 ‫ﻭﻣﻦ ﻃﻠﺐ ﺍﻧﺴﺎﻧﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻣﺎﻟﻪ‪ ،‬ﻓﺪﻓﻌﻪ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻓﺄﺩﻯ‬
‫ﺫﻟﻚ ﺇﻟﻰ ﻗﺘﻠﻪ‪ ،‬ﻓﻼ ﺩﻳﺔ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﺩﻣﻪ ﻫﺪﺭﺍ‪.‬‬
‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻣﺮﺃﺓ ﺃﻭ ﻏﻼﻣﺎ ﻋﻠﻰ ﻓﺠﻮﺭ‪ ،‬ﻓﺪﻓﻌﺎﻩ ﻋﻦ ﺃﻧﻔﺴﻬﻤﺎ‪،‬‬
‫ﻓﻘﺘﻼﻩ‪ ،‬ﻛﺎﻥ ﺩﻣﻪ ﻫﺪﺭﺍ‪ .‬ﻭﻣﻦ ﺍﻃﻠﻊ ﻋﻠﻰ ﻗﻮﻡ ﻓﻲ ﺩﺍﺭﻫﻢ‪ ،‬ﺃﻭ ﺩﺧﻞ‬
‫ﻋﻠﻴﻬﻢ ﻣﻦ ﻏﻴﺮ ﺇﺫﻧﻬﻢ‪ ،‬ﻓﺰﺟﺮﻭﻩ‪ ،‬ﻓﻠﻢ ﻳﻨﺰﺟﺮ‪ ،‬ﻓﺮﻣﻮﻩ‪ ،‬ﻓﻘﺘﻠﻮﻩ‪،‬‬
‫ﺃﻭ ﻓﻘﺆﻭﺍ ﻋﻴﻨﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﻢ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻠﻪ ﺍﻟﻘﺼﺎﺹ ﺃﻭ ﺍﻟﺤﺪ‪ ،‬ﻓﻼ ﻗﻮﺩ ﻟﻪ ﻭﻻ ﺩﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﺃﺧﻄﺄ ﻋﻠﻴﻪ ﺍﻟﺤﺎﻛﻢ ﺑﺸﺊ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻘﺘﻠﻪ ﺃﻭ ﺟﺮﺣﻪ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪.‬‬
‫ﻭﻗﻀﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻲ ﺻﺒﻴﺎﻥ ﻳﻠﻌﺒﻮﻥ ﺑﺄﺧﻄﺎﺭ‬
‫ﻟﻬﻢ‪ ،‬ﻓﺮﻣﻰ ﺃﺣﺪﻫﻢ ﺑﺨﻄﺮﻩ‪ ،‬ﻓﺪﻕ ﺭﺑﺎﻋﻴﺔ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺮﻓﻊ ﺇﻟﻴﻪ‪،‬‬
‫ﻓﺄﻗﺎﻡ ﺍﻟﺮﺍﻣﻲ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ ﻗﺎﻝ‪ " :‬ﺣﺬﺍﺭ "‪ .‬ﻓﻘﺎﻝ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬
‫ﻟﻴﺲ ﻋﻠﻴﻪ ﻗﺼﺎﺹ‪ ،‬ﻭﻗﺪ ﺃﻋﺬﺭ ﻣﻦ ﺣﺬﺭ‪.‬‬
‫ﻭﻣﻦ ﺍﻋﺘﺪﻯ ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻓﺎﻋﺘﺪﻱ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺘﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ‬
‫ﻗﻮﺩ ﻭﻻ ﺩﻳﺔ‪.‬‬
‫ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻃﻠﺤﺔ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺳﺄﻟﺘﻪ ﻋﻦ ﺭﺟﻞ ﺳﺎﺭﻕ‪ ،‬ﺩﺧﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻟﻴﺴﺮﻕ ﻣﺘﺎﻋﻬﺎ‪،‬‬
‫ﻓﻠﻤﺎ ﺟﻤﻊ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﺗﺎﺑﻌﺘﻪ ﻧﻔﺴﻪ‪ ،‬ﻓﻜﺎﺑﺮﻫﺎ ﻋﻠﻰ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻮﺍﻗﻌﻬﺎ‪،‬‬
‫ﻓﺘﺤﺮﻙ ﺍﺑﻨﻬﺎ‪ ،‬ﻓﻘﺎﻡ ﻓﻘﺘﻠﻪ ﺑﻔﺄﺱ ﻛﺎﻥ ﻣﻌﻪ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ‪ ،‬ﺣﻤﻞ‬
‫ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺫﻫﺐ ﻟﻴﺨﺮﺝ‪ ،‬ﺣﻤﻠﺖ ﻋﻠﻴﻪ ﺑﺎﻟﻔﺄﺱ ﻓﻘﺘﻠﺘﻪ‪ ،‬ﻓﺠﺎﺀ‬
‫ﺃﻫﻠﻪ ﻳﻄﻠﺒﻮﻥ ﺑﺪﻣﻪ ﻣﻦ ﺍﻟﻐﺪ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺍﻗﺾ‬

‫)‪(٧٥٥‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻛﻤﺎ ﻭﺻﻔﺖ ﻟﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﻀﻤﻦ ﻣﻮﺍﻟﻴﻪ ﺍﻟﺬﻳﻦ ﻃﻠﺒﻮﺍ ﺑﺪﻣﻪ‬
‫ﺩﻡ ﺍﻟﻐﻼﻡ‪ ،‬ﻭﻳﻀﻤﻦ ﺍﻟﺴﺎﺭﻕ ﻓﻴﻤﺎ ﺗﺮﻙ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢ‬
‫ﻟﻤﻜﺎﺑﺮﺗﻬﺎ ﻋﻠﻰ ﻓﺮﺟﻬﺎ‪ ،‬ﺃﻧﻪ ﺯﺍﻥ‪ ،‬ﻭﻫﻮ ﻓﻲ ﻣﺎﻟﻪ ﻏﺮﺍﻣﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ‬
‫ﻓﻲ ﻗﺘﻠﻬﺎ ﺇﻳﺎﻩ ﺷﺊ‪ ،‬ﻷﻧﻪ ﺳﺎﺭﻕ‪.‬‬
‫ﻭﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﺭﺟﻞ ﺗﺰﻭﺝ ﺑﺎﻣﺮﺃﺓ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻟﻴﻠﺔ ﺍﻟﺒﻨﺎﺀ‪،‬‬
‫ﻋﻤﺪﺕ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺻﺪﻳﻖ ﻟﻬﺎ‪ ،‬ﻓﺄﺩﺧﻠﺘﻪ ﺍﻟﺤﺠﻠﺔ‪ .‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺍﻟﺮﺟﻞ‬
‫ﻳﺒﺎﺿﻊ ﺃﻫﻠﻪ‪ ،‬ﺛﺎﺭ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻭﺍﻗﺘﺘﻼ ﻓﻲ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻘﺘﻞ ﺍﻟﺰﻭﺝ‬
‫ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻭﻗﺎﻣﺖ ﺍﻟﻤﺮﺃﺓ ﻓﻀﺮﺑﺖ ﺍﻟﺰﻭﺝ ﺿﺮﺑﺔ ﻓﻘﺘﻠﺘﻪ‬
‫ﺑﺎﻟﺼﺪﻳﻖ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺗﻀﻤﻦ ﺍﻟﻤﺮﺃﺓ ﺩﻳﺔ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻭﺗﻘﺘﻞ ﺑﺎﻟﺰﻭﺝ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﻏﻴﺮﻩ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﺃﻭ ﻓﻲ ﺃﺣﺪ ﺃﺷﻬﺮ ﺍﻟﺤﺮﻡ‪ :‬ﺭﺟﺐ‬
‫ﻭﺫﻱ ﺍﻟﻘﻌﺪﺓ ﻭﺫﻱ ﺍﻟﺤﺠﺔ ﻭﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﺃﺧﺬﺕ ﻣﻨﻪ ﺍﻟﺪﻳﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺩﻳﺔ ﻭﺛﻠﺚ‪ :‬ﺩﻳﺔ ﻟﻠﻘﺘﻞ ﻭﺛﻠﺚ ﺍﻟﺪﻳﺔ ﻻﻧﺘﻬﺎﻛﻪ ﺣﺮﻣﺔ ﺍﻟﺤﺮﻡ ﻭﺃﺷﻬﺮ‬
‫ﺍﻟﺤﺮﻡ‪ .‬ﻓﺈﻥ ﻃﻠﺐ ﻣﻨﻪ ﺍﻟﻘﻮﺩ‪ ،‬ﻗﺘﻞ ﺑﺎﻟﻤﻘﺘﻮﻝ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺇﻧﻤﺎ ﻗﺘﻞ‬
‫ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﺮﻡ‪ ،‬ﺛﻢ ﺍﻟﺘﺠﺄ ﺇﻟﻴﻪ‪ ،‬ﺿﻴﻖ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﻄﻌﻢ ﻭﺍﻟﻤﺸﺮﺏ‪،‬‬
‫ﻭﻣﻨﻊ ﻣﻦ ﻣﺨﺎﻟﻄﺘﻪ ﻭﻣﺒﺎﻳﻌﺘﻪ ﺇﻟﻰ ﺃﻥ ﻳﺨﺮﺝ‪ ،‬ﻓﻴﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﻣﺸﺎﻫﺪ ﺍﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﺑﺎﺏ ﺿﻤﺎﻥ ﺍﻟﻨﻔﻮﺱ ﻭﻏﻴﺮﻫﺎ‬
‫ﻣﻦ ﺩﻋﺎ ﻏﻴﺮﻩ ﻟﻴﻼ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻨﺰﻟﻪ‪ ،‬ﻓﻬﻮ ﻟﻪ ﺿﺎﻣﻦ ﺇﻟﻰ ﺃﻥ‬
‫ﻳﺮﺩﻩ ﺇﻟﻰ ﻣﻨﺰﻟﻪ ﺃﻭ ﻳﺮﺟﻊ ﻫﻮ ﺑﻨﻔﺴﻪ ﺇﻟﻴﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻤﻨﺰﻝ‪،‬‬
‫ﻭﻻ ﻳﻌﺮﻑ ﻟﻪ ﺧﺒﺮ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﺪﻳﺘﻪ‪ .‬ﻓﺈﻥ ﻭﺟﺪ ﻗﺘﻴﻼ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ‬

‫)‪(٧٥٦‬‬
 ‫ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻟﻘﻮﺩ‪ ،‬ﺃﻭ ﻳﻘﻴﻢ ﺍﻟﺒﻴﻨﺔ ﺑﺄﻧﻪ ﺑﺮﺉ ﻣﻦ ﺩﻣﻪ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﻘﻢ ﺑﻴﻨﺔ‪ ،‬ﻭﺍﺩﻋﻰ ﺃﻥ ﻏﻴﺮﻩ ﻗﺘﻠﻪ‪ ،‬ﻃﻮﻟﺐ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ‬
‫ﺃﻭ ﺇﺣﻀﺎﺭﻩ‪ ،‬ﻟﻴﺤﻜﻢ ﺑﻤﺎ ﺗﻘﺘﻀﻴﻪ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻥ ﺗﻌﺬﺭ ﻋﻠﻴﻪ‬
‫ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ‪ ،‬ﺃﻭ ﺍﻟﺪﻳﺔ ﻳﺴﻠﻤﻬﺎ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﺇﺫﺍ ﺭﺿﻮﺍ‬
‫ﺑﻬﺎ ﻋﻨﻪ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﺇﺫﺍ ﺍﺩﻋﻰ ﺃﻧﻪ ﺑﺮﺉ ﻣﻦ ﻗﺘﻠﻪ‪ ،‬ﻭﻟﻢ ﺗﻘﻢ ﻋﻠﻴﻪ‬
‫ﺑﻴﻨﺔ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ‪ ،‬ﺩﻭﻥ ﺍﻟﻘﻮﺩ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻤﻌﺘﻤﺪ‪.‬‬
‫ﻭﻣﺘﻰ ﺃﺧﺮﺟﻪ ﻣﻦ ﺍﻟﺒﻴﺖ‪ ،‬ﺛﻢ ﻭﺟﺪ ﻣﻴﺘﺎ‪ ،‬ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻣﺎﺕ‬
‫ﺣﺘﻒ ﺃﻧﻔﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ ﺃﻭ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﺎﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﺄﺟﺮ ﺍﻧﺴﺎﻥ ﻇﺌﺮﺍ‪ ،‬ﻓﺄﻋﻄﺎﻫﺎ ﻭﻟﺪﻩ‪ ،‬ﻓﻐﺎﺑﺖ ﺑﺎﻟﻮﻟﺪ‬
‫ﺳﻨﻴﻦ‪ ،‬ﺛﻢ ﺟﺎﺀﺕ ﺑﺎﻟﻮﻟﺪ‪ ،‬ﻓﺰﻋﻤﺖ ﺃﻣﻪ ﺃﻧﻬﺎ ﻻ ﺗﻌﺮﻓﻪ‪ ،‬ﻭﺯﻋﻢ‬
‫ﺃﻫﻠﻬﺎ ﺃﻧﻬﻢ ﻻ ﻳﻌﺮﻓﻮﻧﻪ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﻢ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﻘﺒﻠﻮﻩ‪ ،‬ﻓﺈﻧﻤﺎ ﺍﻟﻈﺌﺮ‬
‫ﻣﺄﻣﻮﻧﺔ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺘﺤﻘﻘﻮﺍ ﺍﻟﻌﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﺑﻮﻟﺪ ﻟﻬﻢ‪،‬‬
‫ﻓﻼ ﻳﻠﺰﻣﻬﻢ ﺣﻴﻨﺌﺬ ﺍﻻﻗﺮﺍﺭ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻈﺌﺮ ﺍﻟﺪﻳﺔ ﺃﻭ ﺇﺣﻀﺎﺭ‬
‫ﺍﻟﻮﻟﺪ ﺑﻌﻴﻨﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻳﺸﺘﺒﻪ ﺍﻷﻣﺮ ﻓﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﺄﺟﺮﺕ ﺍﻟﻈﺌﺮ ﻇﺌﺮﺍ ﺃﺧﺮﻯ ﻣﻦ ﻏﻴﺮ ﺇﺫﻥ ﺻﺎﺣﺐ ﺍﻟﻮﻟﺪ‬
‫ﻓﻐﺎﺑﺖ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﻟﻪ ﺧﺒﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﺍﻧﻘﻠﺒﺖ ﺍﻟﻈﺌﺮ ﻋﻠﻰ ﺍﻟﺼﺒﻲ ﻓﻲ ﻣﻨﺎﻣﻬﺎ‪ ،‬ﻓﻘﺘﻠﺘﻪ‪ ،‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﺇﻧﻤﺎ ﻃﻠﺒﺖ ﺍﻟﻤﻈﺎﻳﺮﺓ ﻟﻠﻔﺨﺮ ﻭﺍﻟﻌﺰ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻳﺔ ﻓﻲ‬

‫)‪(٧٥٧‬‬
 ‫ﻣﺎﻟﻬﺎ ﺧﺎﺻﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺇﻧﻤﺎ ﻓﻌﻠﺖ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ‬
‫ﻋﻠﻰ ﻋﺎﻗﻠﺘﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻧﺎﻡ‪ ،‬ﻓﺎﻧﻘﻠﺐ ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻓﻘﺘﻠﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺷﺒﻴﻪ ﺍﻟﻌﻤﺪ‪،‬‬
‫ﺗﻠﺰﻣﻪ ﺍﻟﺪﻳﺔ ﻓﻲ ﻣﺎﻟﻪ ﺧﺎﺻﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻗﻮﺩ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﻏﻴﺮﻩ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﺪﻓﻌﻪ ﺍﻟﻮﺍﻟﻲ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ‬
‫ﻟﻴﻘﻴﺪﻭﻩ ﺑﺼﺎﺣﺒﻬﻢ‪ ،‬ﻓﺨﻠﺼﻪ ﺍﻧﺴﺎﻥ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺭﺩﻩ‪ .‬ﻓﺈﻥ ﻟﻢ‬
‫ﻳﺮﺩﻩ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻋﻨﻒ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‪ ،‬ﻓﻘﺘﻞ‬
‫ﺃﺣﺪﻫﻤﺎ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺎ ﻣﺘﻬﻤﻴﻦ‪ ،‬ﺃﻟﺰﻣﺎ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺎ‬
‫ﻣﺄﻣﻮﻧﻴﻦ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﻤﺎ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻊ ﺍﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻮ ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻓﻤﺎﺕ ﺍﻷﺳﻔﻞ ﺃﻭ ﺍﻷﻋﻠﻰ‪،‬‬
‫ﺃﻭ ﻣﺎﺗﺎ ﺟﻤﻴﻌﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺷﺊ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ‬
‫ﻭﻗﻊ‪ ،‬ﺩﻓﻌﻪ ﺩﺍﻓﻊ ﺃﻭ ﺃﻓﺰﻋﻪ‪ ،‬ﻛﺎﻧﺖ ﺩﻳﺔ ﺍﻷﺳﻔﻞ ﻋﻠﻰ ﺍﻟﺬﻱ ﻭﻗﻊ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺮﺟﻊ ﻫﻮ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﺬﻱ ﺩﻓﻌﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﺎﺑﻪ ﺷﺊ ﺭﺟﻊ‬
‫ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺑﻪ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﺭﺍﻛﺒﺎ‪ ،‬ﻓﻨﻔﺮ ﺍﻧﺴﺎﻥ ﺩﺍﺑﺘﻪ‪ ،‬ﻓﺮﻣﺖ ﺑﻪ‪ ،‬ﺃﻭ ﻧﻔﺮﺕ‬
‫ﺍﻟﺪﺍﺑﺔ‪ ،‬ﻓﺠﻨﺖ ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻧﺖ ﺟﻨﺎﻳﺔ ﻣﺎ ﻳﺼﻴﺒﻪ ﺃﻭ ﻳﺼﻴﺐ‬
‫ﻏﻴﺮﻩ ﻋﻠﻰ ﺍﻟﺬﻱ ﻧﻔﺮ ﺑﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻏﺸﻴﺘﻪ ﺩﺍﺑﺔ‪ ،‬ﻭﺧﺎﻑ ﺃﻥ ﺗﻄﺄﻩ‪ ،‬ﻓﺰﺟﺮﻫﺎ ﻋﻦ ﻧﻔﺴﻪ‪،‬‬
‫ﻓﺠﻨﺖ ﻋﻠﻰ ﺍﻟﺮﺍﻛﺐ ﺃﻭ ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬

‫)‪(٧٥٨‬‬
 ‫ﻭﻣﻦ ﺭﻛﺐ ﺩﺍﺑﺔ‪ ،‬ﻭﺳﺎﻗﻬﺎ‪ ،‬ﻓﻮﻃﺌﺖ ﺍﻧﺴﺎﻧﺎ‪ ،‬ﺃﻭ ﻛﺴﺮﺕ‬
‫ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ ﻣﺎ ﺗﺼﻴﺒﻪ ﺑﻴﺪﻳﻬﺎ ﺿﺎﻣﻨﺎ ﻟﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻟﻤﺎ ﻭﻃﺌﺘﻪ‬
‫ﺑﺮﺟﻠﻬﺎ ﺷﺊ‪ .‬ﻓﺈﻥ ﺿﺮﺑﻬﺎ‪ ،‬ﻓﺮﻣﺤﺖ‪ ،‬ﻓﺄﺻﺎﺑﺖ ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺿﻤﺎﻥ ﻣﺎ ﺗﺼﻴﺒﻪ ﺑﻴﺪﻳﻬﺎ ﻭﺭﺟﻠﻴﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻭﻗﻒ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺿﻤﺎﻥ ﻣﺎ ﺗﺼﻴﺒﻪ ﺑﻴﺪﻳﻬﺎ ﻭﺭﺟﻠﻴﻬﺎ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻳﺴﻮﻕ ﺩﺍﺑﺔ‪ ،‬ﻓﻮﻃﺌﺖ ﺷﻴﺌﺎ ﺑﻴﺪﻳﻬﺎ ﺃﻭ ﺭﺟﻠﻴﻬﺎ‪،‬‬
‫ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻘﻮﺩﻫﺎ‪ ،‬ﻓﻮﻃﺌﺖ ﺷﻴﺌﺎ ﺑﻴﺪﻳﻬﺎ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ‬
‫ﻟﻪ‪ .‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺿﻤﺎﻥ ﻣﺎ ﺗﺼﻴﺐ ﺑﺮﺟﻠﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻀﺮﺑﻬﺎ‪ .‬ﻓﺈﻥ‬
‫ﺿﺮﺑﻬﺎ‪ ،‬ﻓﺮﻣﺤﺖ ﺑﺮﺟﻠﻬﺎ‪ ،‬ﻓﺄﺻﺎﺑﺖ ﺷﻴﺌﺎ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻪ‪.‬‬
‫ﻭﻣﻦ ﺁﺟﺮ ﺩﺍﺑﺘﻪ ﺍﻧﺴﺎﻧﺎ‪ ،‬ﻓﺮﻛﺒﻬﺎ ﻭﺳﺎﻗﻬﺎ‪ ،‬ﻓﻮﻃﺌﺖ ﺷﻴﺌﺎ‪،‬‬
‫ﻛﺎﻥ ﺿﻤﺎﻥ ﻣﺎ ﺗﻄﺄﻩ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺑﺔ ﺩﻭﻥ ﺍﻟﺮﺍﻛﺐ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﺻﺎﺣﺐ ﺍﻟﺪﺍﺑﺔ ﻣﻌﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺍﻛﺐ ﻳﺮﺍﻋﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺷﺊ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺍﻛﺐ‪ .‬ﻓﺈﻥ ﺭﻣﺖ ﺍﻟﺪﺍﺑﺔ ﺑﺎﻟﺮﺍﻛﺐ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻰ ﺍﻟﺬﻱ ﺁﺟﺮﻫﺎ ﺷﺊ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻌﻬﺎ ﺃﻭ ﻟﻢ ﻳﻜﻦ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻧﻔﺮ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﻧﻔﺮ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻤﺎ ﻳﻜﻮﻥ ﻣﻨﻬﺎ ﻣﻦ ﺍﻟﺠﻨﺎﻳﺎﺕ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﺪﺍﺑﺔ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻗﻠﻨﺎﻩ‪ ،‬ﺣﻜﻢ ﺳﺎﺋﺮ ﻣﺎ ﻳﺮﻛﺐ ﻣﻦ‬
‫ﺍﻟﺒﻐﺎﻝ ﻭﺍﻟﺤﻤﻴﺮ ﻭﺍﻟﺠﻤﺎﻝ ﻋﻠﻰ ﺣﺪ‪ ،‬ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺣﻤﻞ ﻋﻠﻰ ﺭﺃﺳﻪ ﻣﺘﺎﻋﺎ ﺑﺄﺟﺮﺓ‪ ،‬ﻓﻜﺴﺮﻩ‪ ،‬ﺃﻭ ﺃﺻﺎﺏ ﺍﻧﺴﺎﻧﺎ‬
‫ﺑﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺿﻤﺎﻧﻪ ﺃﺟﻤﻊ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻧﺴﺎﻥ ﺁﺧﺮ‬
‫ﺩﻓﻌﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺣﻴﻨﺌﺬ ﺿﻤﺎﻥ ﺫﻟﻚ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﻣﺠﻨﻮﻧﺎ ﻋﻤﺪﺍ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺠﻨﻮﻥ ﺃﺭﺍﺩﻩ‪ ،‬ﻓﺪﻓﻌﻪ‬

‫)‪(٧٥٩‬‬
 ‫ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻓﺄﺩﻯ ﺫﻟﻚ ﺇﻟﻰ ﻗﺘﻠﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ ،‬ﻭﻛﺎﻥ ﺩﻣﻪ‬
‫ﻫﺪﺭﺍ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﺠﻨﻮﻥ ﺃﺭﺍﺩﻩ‪ ،‬ﻭﻗﺘﻠﻪ ﻋﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ‪،‬‬
‫ﻭﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻗﻮﺩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺘﻠﻪ ﺧﻄﺄ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﻣﺠﻨﻮﻥ ﻏﻴﺮﻩ‪ ،‬ﻛﺎﻥ ﻋﻤﺪﻩ ﻭﺧﻄﺄﻩ ﻭﺍﺣﺪﺍ‪ .‬ﻓﺈﻧﻪ‬
‫ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﻋﺎﻗﻠﺔ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺪﻳﺔ‬
‫ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻤﺎﻝ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺠﻨﻮﻥ ﻗﺘﻞ ﻣﻦ ﺃﺭﺍﺩﻩ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺣﻴﻨﺌﺬ ﺩﻡ ﺍﻟﻤﻘﺘﻮﻝ ﻫﺪﺭﺍ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﻏﻴﺮﻩ ﻭﻫﻮ ﺻﺤﻴﺢ ﺍﻟﻌﻘﻞ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻂ‪ ،‬ﻓﺼﺎﺭ ﻣﺠﻨﻮﻧﺎ‪،‬‬
‫ﻗﺘﻞ ﺑﻤﻦ ﻗﺘﻠﻪ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﻏﻴﺮﻩ ﻭﻫﻮ ﺃﻋﻤﻰ‪ ،‬ﻓﺈﻥ ﻋﻤﺪﻩ ﻭﺧﻄﺄﻩ ﺳﻮﺍﺀ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ‬
‫ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﺿﺮﺏ ﻏﻴﺮﻩ ﺿﺮﺑﺔ ﺳﺎﻟﺖ ﻣﻨﻬﺎ ﻋﻴﻨﺎﻩ ﻓﻘﺎﻡ ﺍﻟﻤﻀﺮﻭﺏ‪،‬‬
‫ﻓﻀﺮﺏ ﺿﺎﺭﺑﻪ ﻭﻗﺘﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﻜﻢ ﻓﻴﻪ ﺃﻥ ﻳﺠﻌﻞ ﺩﻳﺔ ﺍﻟﻤﻘﺘﻮﻝ ﻋﻠﻰ‬
‫ﻋﺎﻗﻠﺔ ﺍﻟﺬﻱ ﻗﺘﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻗﻮﺩ‪ ،‬ﻷﻧﻪ ﺿﺮﺑﻪ ﺣﻴﻦ ﺿﺮﺑﻪ ﻭﻫﻮ‬
‫ﺃﻋﻤﻰ‪ ،‬ﻭﻋﻤﺪ ﺍﻷﻋﻤﻰ ﻭﺧﻄﺄﻩ ﺳﻮﺍﺀ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﻋﺎﻗﻠﺔ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺍﻟﺪﻳﺔ ﻓﻲ ﻣﺎﻟﻪ ﺧﺎﺻﺔ ﻳﻮﻓﻴﻬﺎ ﻓﻲ ﺛﻼﺙ ﺳﻨﻴﻦ‪ ،‬ﻭﻳﺮﺟﻊ ﻫﻮ ﺑﺪﻳﺔ‬
‫ﻋﻴﻨﻴﻪ ﻋﻠﻰ ﻭﺭﺛﺔ ﺍﻟﺬﻱ ﺿﺮﺑﻪ‪ ،‬ﻓﻴﺄﺧﺬﻫﺎ ﻣﻦ ﺗﺮﻛﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﺻﺒﻴﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻗﺘﻞ ﺑﻪ‪ .‬ﻓﺈﻥ ﻗﺘﻠﻪ ﺧﻄﺄ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻞ ﺍﻟﺼﺒﻲ ﺭﺟﻼ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻛﺎﻥ ﻋﻤﺪﻩ‪ ،‬ﻭﺧﻄﺄﻩ ﻭﺍﺣﺪﺍ‪.‬‬

‫)‪(٧٦٠‬‬
‫ﻓﺈﻧﻪ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ ﺇﻟﻰ ﺃﻥ ﻳﺒﻠﻎ ﻋﺸﺮ ﺳﻨﻴﻦ ﺃﻭ ﺧﻤﺴﺔ‬
‫ﺃﺷﺒﺎﺭ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺫﻟﻚ‪ ،‬ﺍﻗﺘﺺ ﻣﻨﻪ‪ ،‬ﻭﺃﻗﻴﻤﺖ ﻋﻠﻴﻪ ﺍﻟﺤﺪﻭﺩ ﺍﻟﺘﺎﻣﺔ‪.‬‬
‫ﻭﻣﺘﻰ ﻭﻃﺊ ﺍﻣﺮﺃﺓ ﻗﺒﻞ ﺃﻥ ﺗﺒﻠﻎ ﺗﺴﻊ ﺳﻨﻴﻦ‪ ،‬ﻓﺄﻓﻀﺎﻫﺎ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺩﻳﺘﻬﺎ‪ ،‬ﻭﺃﻟﺰﻡ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻤﻮﺕ‪ ،‬ﻷﻧﻬﺎ ﻻ‬
‫ﺗﺼﻠﺢ ﻟﻠﺮﺟﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﺪﺙ ﻓﻲ ﻃﺮﻳﻖ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺣﺪﺛﺎ ﻟﻴﺲ ﻟﻪ‪ ،‬ﺃﻭ ﻓﻲ ﻣﻠﻚ‬
‫ﻟﻐﻴﺮﻩ ﺑﻐﻴﺮ ﺇﺫﻧﻪ ﻣﻦ ﺣﻔﺮ ﺑﺌﺮ ﺃﻭ ﺑﻨﺎﺀ ﺣﺎﺋﻂ‪ ،‬ﺃﻭ ﻧﺼﺐ ﺧﺸﺒﺔ ﺃﻭ‬
‫ﺇﻗﺎﻣﺔ ﺟﺬﻉ‪ ،‬ﺃﻭ ﺇﺧﺮﺍﺝ ﻣﻴﺰﺍﺏ ﺃﻭ ﻛﻨﻴﻒ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪،‬‬
‫ﻓﻮﻗﻊ ﻓﻴﻪ ﺷﺊ‪ ،‬ﺃﻭ ﺯﻟﻖ ﺑﻪ‪ ،‬ﺃﻭ ﺃﺻﺎﺑﻪ ﻣﻨﻪ ﺷﺊ ﻣﻦ ﻫﻼﻙ ﺃﻭ ﺗﻠﻒ‬
‫ﺷﺊ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺃﻭ ﻛﺴﺮ ﺷﺊ ﻣﻦ ﺍﻷﻣﺘﻌﺔ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﻤﺎ ﻳﺼﻴﺒﻪ‬
‫ﻗﻠﻴﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﻴﺮﺍ‪ .‬ﻓﺈﻥ ﺃﺣﺪﺙ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻣﺎ ﻟﻪ ﺇﺣﺪﺍﺛﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺭﻣﻰ ﻓﻲ ﺩﺍﺭ ﻏﻴﺮﻩ ﻣﺘﻌﻤﺪﺍ ﻧﺎﺭﺍ‪ ،‬ﻓﺎﺣﺘﺮﻗﺖ ﻭﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻛﺎﻥ‬
‫ﺿﺎﻣﻨﺎ ﻟﺠﻤﻴﻊ ﻣﺎ ﺗﺘﻠﻔﻪ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻷﺛﺎﺙ ﻭﺍﻷﻣﺘﻌﺔ ﻭﻏﻴﺮ‬
‫ﺫﻟﻚ‪ ،‬ﺛﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻘﺘﻞ‪ .‬ﻓﺈﻥ ﺃﺷﻌﻞ ﻓﻲ ﺩﺍﺭﻩ ﺃﻭ ﻣﻠﻜﻪ‬
‫ﻧﺎﺭﺍ‪ ،‬ﻓﺤﻤﻠﺘﻬﺎ ﺍﻟﺮﻳﺢ ﺇﻟﻰ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﻓﺎﺣﺘﺮﻕ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﻏﺘﻠﻢ ﺍﻟﺒﻌﻴﺮ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﺒﺴﻪ ﻭﺣﻔﻈﻪ‪.‬‬
‫ﻓﺈﻥ ﺟﻨﻰ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﺑﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﻋﻠﻢ ﺑﻪ‪،‬‬
‫ﻭﻓﺮﻁ ﻓﻲ ﺣﻔﻈﻪ‪ ،‬ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﺠﻤﻴﻊ ﻣﺎ ﻳﺼﻴﺒﻪ ﻣﻦ ﻗﺘﻞ ﻧﻔﺲ ﺃﻭ‬

‫)‪(٧٦١‬‬
 ‫ﻏﻴﺮﻫﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺬﻱ ﺟﻨﺐ ﻋﻠﻴﻪ ﺍﻟﺒﻌﻴﺮ ﺿﺮﺏ ﺍﻟﺒﻌﻴﺮ‪،‬‬
‫ﻓﻘﺘﻠﻪ ﺃﻭ ﺟﺮﺣﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﺟﻨﻲ ﻋﻠﻴﻪ ﻣﻤﺎ ﻳﻨﻘﺺ ﻣﻦ‬
‫ﺛﻤﻨﻪ‪ ،‬ﻳﻄﺮﺡ ﻣﻦ ﺩﻳﺔ ﻣﺎ ﻛﺎﻥ ﺟﻨﻲ ﻋﻠﻴﻪ ﺍﻟﺒﻌﻴﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﻫﺠﻤﺖ ﺩﺍﺑﺔ ﻋﻠﻰ ﺩﺍﺑﺔ ﻏﻴﺮﻩ ﻓﻲ ﻣﺄﻣﻨﻬﺎ‪ ،‬ﻓﻘﺘﻠﺘﻬﺎ ﺃﻭ‬
‫ﺟﺮﺣﺘﻬﺎ‪ ،‬ﻛﺎﻥ ﺻﺎﺣﺒﻬﺎ ﺿﺎﻣﻨﺎ ﻟﺬﻟﻚ‪ .‬ﻭﺇﻥ ﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺪﺍﺑﺔ‬
‫ﺇﻟﻰ ﻣﺄﻣﻨﻬﺎ‪ ،‬ﻓﺄﺻﺎﺑﻬﺎ ﺳﺒﺐ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﺎﺏ ﺧﻨﺰﻳﺮ ﺫﻣﻲ‪ ،‬ﻓﻘﺘﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻴﻤﺘﻪ‪ .‬ﻓﺈﻥ ﺟﺮﺣﻪ‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻴﻤﺔ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﺛﻤﻨﻪ ﻋﻨﺪ ﺃﻫﻠﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﺭﻛﺐ ﻏﻼﻣﺎ ﻟﻪ ﻣﻤﻠﻮﻛﺎ ﺩﺍﺑﺔ‪ ،‬ﻓﺠﻨﺖ ﺍﻟﺪﺍﺑﺔ ﺟﻨﺎﻳﺔ‪،‬‬
‫ﻛﺎﻥ ﺿﻤﺎﻧﻬﺎ ﻋﻠﻰ ﻣﻮﻻﻩ ﻷﻧﻪ ﻣﻠﻜﻪ‪.‬‬
‫ﻭﻣﻦ ﺩﺧﻞ ﺩﺍﺭ ﻗﻮﻡ ﺑﻐﻴﺮ ﺇﺫﻧﻬﻢ‪ ،‬ﻓﻌﻘﺮﻩ ﻛﻠﺒﻬﻢ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻬﻢ ﺿﻤﺎﻧﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺩﺧﻠﻬﺎ ﺑﺈﺫﻧﻬﻢ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺿﻤﺎﻧﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻓﻠﺘﺖ ﺩﺍﺑﺔ‪ ،‬ﻓﺮﻣﺤﺖ ﺍﻧﺴﺎﻧﺎ‪ ،‬ﻓﻘﺘﻠﺘﻪ‪ ،‬ﺃﻭ ﻛﺴﺮﺕ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﺃﻋﻀﺎﺋﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﻭﻃﺊ ﺍﻣﺮﺃﺗﻪ ﻓﻲ ﺩﺑﺮﻫﺎ‪ ،‬ﻓﺄﻟﺢ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻤﺎﺗﺖ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﺘﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﺗﻄﺒﺐ‪ ،‬ﺃﻭ ﺗﺒﻴﻄﺮ‪ ،‬ﻓﻠﻴﺄﺧﺬ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﻭﻟﻴﻪ‪ ،‬ﻭﺇﻻ‬
‫ﻓﻬﻮ ﺿﺎﻣﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﺭﻛﺐ ﺍﺛﻨﺎﻥ ﺩﺍﺑﺔ‪ ،‬ﻓﺠﻨﺖ ﺟﻨﺎﻳﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻛﺎﻥ‬
‫ﺃﺭﺷﻬﺎ ﻋﻠﻴﻬﻤﺎ ﺑﺎﻟﺴﻮﻳﺔ‪ .‬ﻭﺭﻭﻱ ﺃﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺿﻤﻦ‬
‫ﺧﺘﺎﻧﺎ ﻗﻄﻊ ﺣﺸﻔﺔ ﻏﻼﻡ‪.‬‬

‫)‪(٧٦٢‬‬
 ‫ﺑﺎﺏ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻲ ﺍﻟﺠﻨﺎﻳﺎﺕ‬
‫ﺭﻭﻯ ﺍﻷﺻﺒﻎ ﺑﻦ ﻧﺒﺎﺗﺔ ﻗﺎﻝ‪ :‬ﻗﻀﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻲ ﺟﺎﺭﻳﺔ ﺭﻛﺒﺖ ﺟﺎﺭﻳﺔ‪ ،‬ﻓﻨﺨﺴﺘﻬﺎ ﺟﺎﺭﻳﺔ ﺃﺧﺮﻯ‪،‬‬
‫ﻓﻘﻤﺼﺖ ﺍﻟﻤﺮﻛﻮﺑﺔ‪ ،‬ﻓﺼﺮﻋﺖ ﺍﻟﺮﺍﻛﺒﺔ‪ ،‬ﻓﻤﺎﺗﺖ‪ ،‬ﻓﻘﻀﻰ ﺃﻥ‬
‫ﺩﻳﺘﻬﺎ ﻧﺼﻔﻴﻦ ﺑﻴﻦ ﺍﻟﻨﺎﺧﺴﺔ ﻭﺍﻟﻤﻨﺨﻮﺳﺔ‪.‬‬
‫ﻭﺭﻭﻯ ﻣﺤﻤﺪ ﺑﻦ ﻗﻴﺲ ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻗﻀﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻲ ﺃﺭﺑﻌﺔ ﺷﺮﺑﻮﺍ‪،‬‬
‫ﻓﺴﻜﺮﻭﺍ‪ ،‬ﻭﺃﺧﺬ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺴﻼﺡ‪ ،‬ﻓﺎﻗﺘﺘﻠﻮﺍ‪ ،‬ﻓﻘﺘﻞ‬
‫ﺍﺛﻨﺎﻥ ﻭﺟﺮﺡ ﺍﺛﻨﺎﻥ‪ ،‬ﻓﺄﻣﺮ ﺑﺎﻟﻤﺠﺮﻭﺣﻴﻦ‪ ،‬ﻓﻀﺮﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﺛﻤﺎﻧﻴﻦ‪ ،‬ﻭﻗﻀﻰ ﺩﻳﺔ ﺍﻟﻤﻘﺘﻮﻟﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺠﺮﻭﺣﻴﻦ‪ ،‬ﻭﺃﻣﺮ ﺃﻥ ﻳﻘﺎﺱ‬
‫ﺟﺮﺍﺣﺔ ﺍﻟﻤﺠﺮﻭﺣﻴﻦ‪ ،‬ﻓﺘﺮﻓﻊ ﻣﻦ ﺍﻟﺪﻳﺔ‪ .‬ﻭﺇﻥ ﻣﺎﺕ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﺍﻟﻤﺠﺮﻭﺣﻴﻦ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻟﻴﻦ ﺷﺊ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺴﻜﻮﻧﻲ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﺭﻓﻊ‬
‫ﺇﻟﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺳﺘﺔ ﻏﻠﻤﺎﻥ ﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﻔﺮﺍﺕ‪،‬‬
‫ﻓﻐﺮﻕ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻓﺸﻬﺪ ﺛﻼﺛﺔ ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﺛﻨﻴﻦ‪ :‬ﺃﻧﻬﻤﺎ ﻏﺮﻗﺎﻩ‪،‬‬
‫ﻭﺷﻬﺪ ﺍﺛﻨﺎﻥ ﻋﻠﻰ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺃﻧﻬﻢ ﻏﺮﻗﻮﻩ‪ ،‬ﻓﻘﻀﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﺎﻟﺪﻳﺔ‬
‫ﺛﻼﺛﺔ ﺃﺧﻤﺎﺱ ﻋﻠﻰ ﺍﻻﺛﻨﻴﻦ ﻭﺧﻤﺴﻴﻦ ﻋﻠﻰ ﺍﻟﺜﻼﺛﺔ‪.‬‬
‫ﻭﺭﻭﻯ ﻣﺤﻤﺪ ﺑﻦ ﻗﻴﺲ ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪:‬‬

‫)‪(٧٦٣‬‬
 ‫ﻗﻀﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻲ ﺃﺭﺑﻌﺔ ﻧﻔﺮ ﺍﻃﻠﻌﻮﺍ ﻓﻲ ﺯﺑﻴﺔ‬
‫ﺍﻷﺳﺪ‪ ،‬ﻓﺨﺮ ﺃﺣﺪﻫﻢ‪ ،‬ﻓﺎﺳﺘﻤﺴﻚ ﺑﺎﻟﺜﺎﻧﻲ‪ ،‬ﻭﺍﺳﺘﻤﺴﻚ ﺍﻟﺜﺎﻧﻲ‬
‫ﺑﺎﻟﺜﺎﻟﺚ‪ ،‬ﻭﺍﺳﺘﻤﺴﻚ ﺍﻟﺜﺎﻟﺚ ﺑﺎﻟﺮﺍﺑﻊ‪ ،‬ﻓﻘﻀﻰ ﺑﺎﻷﻭﻝ ﻓﺮﻳﺴﺔ ﺍﻷﺳﺪ‪،‬‬
‫ﻭﻏﺮﻡ ﺃﻫﻠﻪ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ﻷﻫﻞ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻏﺮﻡ ﺍﻟﺜﺎﻧﻲ ﻷﻫﻞ ﺍﻟﺜﺎﻟﺚ‬
‫ﺛﻠﺜﻲ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻏﺮﻡ ﺍﻟﺜﺎﻟﺚ ﻷﻫﻞ ﺍﻟﺮﺍﺑﻊ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺑﺼﻴﺮ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻀﻰ‬
‫ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﺣﺎﺋﻂ ﺍﺷﺘﺮﻙ ﻓﻲ ﻫﺪﻣﻪ ﺛﻼﺛﺔ ﻧﻔﺮ‪ ،‬ﻓﻮﻗﻊ ﻋﻠﻰ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻓﻤﺎﺕ‪ ،‬ﻓﻀﻤﻦ ﺍﻟﺒﺎﻗﻴﻦ ﺩﻳﺘﻪ‪ ،‬ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‬
‫ﺿﺎﻣﻦ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﺑﺎﺏ ﺩﻳﺎﺕ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻟﺠﻮﺍﺭﺡ ﻭﺍﻟﻘﺼﺎﺹ ﻓﻴﻬﺎ‬
‫ﻣﻦ ﻗﻠﺐ ﻋﻠﻰ ﺭﺃﺱ ﺍﻧﺴﺎﻥ ﻣﺎﺀ ﺣﺎﺭﺍ‪ ،‬ﻓﺎﻣﺘﻌﻂ ﺷﻌﺮﻩ‪ ،‬ﻓﻠﻢ‬
‫ﻳﻨﺒﺖ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻓﺈﻥ ﻧﺒﺖ ﻭﺭﺟﻊ ﺇﻟﻰ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺃﺭﺷﻪ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻣﺮﺃﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﺘﻬﺎ‪،‬‬
‫ﺇﺫﺍ ﻟﻢ ﻳﻨﺒﺖ ﺍﻟﺸﻌﺮ‪ .‬ﻓﺈﻥ ﻧﺒﺖ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻬﺮ ﻧﺴﺎﺋﻬﺎ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﺤﺎﺟﺒﻴﻦ ﺇﺫﺍ ﺃﺫﻫﺐ ﺷﻌﺮﻫﻤﺎ ﺧﻤﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻓﻲ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎﺋﺘﺎﻥ ﻭﺧﻤﺴﻮﻥ ﺩﻳﻨﺎﺭﺍ‪.‬‬
‫ﻭﻓﻲ ﺷﻔﺮ ﺍﻟﻌﻴﻦ ﺍﻷﻋﻠﻰ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻌﻴﻦ‪ ،‬ﻣﺎﺋﺔ ﻭﺳﺘﺔ ﻭﺳﺘﻮﻥ‬
‫ﺩﻳﻨﺎﺭﺍ ﻭﺛﻠﺜﺎ ﺩﻳﻨﺎﺭ‪ .‬ﻭﻓﻲ ﺷﻔﺮ ﺍﻟﻌﻴﻦ ﺍﻷﺳﻔﻞ ﻧﺼﻒ ﺩﻳﺔ ﺍﻟﻌﻴﻦ‬
‫ﻣﺎﺋﺘﺎﻥ ﻭﺧﻤﺴﻮﻥ ﺩﻳﻨﺎﺭﺍ‪.‬‬

‫)‪(٧٦٤‬‬
 ‫ﻭﻓﻲ ﺍﻟﻌﻴﻨﻴﻦ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻧﺼﻒ ﺩﻳﺔ‬
‫ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻓﻲ ﻧﻘﺼﺎﻥ ﺿﻮﺀﻫﻤﺎ ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺍﺩﻋﻰ ﺍﻟﻨﻘﺼﺎﻥ‬
‫ﻓﻲ ﺇﺣﺪﻯ ﺍﻟﻌﻴﻨﻴﻦ‪ ،‬ﺍﻋﺘﺒﺮ ﻣﺪﻯ ﻣﺎ ﻳﺒﺼﺮ ﺑﻬﺎ ﻣﻦ ﺃﺭﺑﻊ ﺟﻮﺍﻧﺐ ﺑﻌﺪ‬
‫ﺃﻥ ﺗﺸﺪ ﺍﻷﺧﺮﻯ‪ .‬ﻓﺈﻥ ﺗﺴﺎﻭﻯ ﺻﺪﻕ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﻛﺬﺏ‪ .‬ﺛﻢ‬
‫ﻳﻘﺎﺱ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﻌﻴﻦ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻨﻘﺼﺎﻥ‬
‫ﺃﻋﻄﻲ ﺑﺤﺴﺎﺏ ﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﻳﺴﺘﻈﻬﺮ ﻋﻠﻴﻪ ﺑﺎﻷﻳﻤﺎﻥ ﺣﺴﺐ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ ﻓﻲ ﺑﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ‪ .‬ﻭﺇﻥ ﺍﺩﻋﻰ ﺍﻟﻨﻘﺼﺎﻥ ﻓﻲ ﺍﻟﻌﻴﻨﻴﻦ ﺟﻤﻴﻌﺎ‪،‬‬
‫ﻗﻴﺲ ﻋﻴﻨﺎﻩ ﺇﻟﻰ ﻋﻴﻨﻲ ﻣﻦ ﻫﻮ ﻣﻦ ﺃﺑﻨﺎﺀ ﺳﻨﻪ‪ ،‬ﻭﺃﻟﺰﻡ ﺿﺎﺭﺑﻪ ﻣﺎ ﺑﻴﻨﻬﻤﺎ‬
‫ﻣﻦ ﺍﻟﺘﻔﺎﻭﺕ‪ ،‬ﻭﻳﺴﺘﻈﻬﺮ ﻋﻠﻴﻪ ﺑﺎﻷﻳﻤﺎﻥ‪ .‬ﻭﻻ ﻳﻘﺎﺱ ﻋﻴﻦ ﻓﻲ ﻳﻮﻡ‬
‫ﻏﻴﻢ ﻭﻻ ﻓﻲ ﺃﺭﺽ ﻣﺨﺘﻠﻔﺔ ﺍﻟﺠﻬﺎﺕ ﻓﻲ ﺍﻟﻀﻮﺀ ﻭﺍﻟﻈﻠﻤﺔ‪ ،‬ﺑﻞ ﻳﻘﺎﺱ‬
‫ﻓﻲ ﺃﺭﺽ ﻣﺴﺘﻘﻴﻤﺔ‪ .‬ﻭﻣﻦ ﺍﺩﻋﻰ ﺫﻫﺎﺏ ﺑﺼﺮﻩ‪ ،‬ﻭﻋﻴﻨﺎﻩ ﻣﻔﺘﻮﺣﺘﺎﻥ‬
‫ﺻﺤﻴﺤﺘﺎﻥ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﺻﺪﻕ ﻗﻮﻟﻪ‪ ،‬ﺣﻠﻒ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻳﺴﺘﻘﺒﻞ ﺑﻌﻴﻨﻴﻪ ﻋﻴﻦ ﺍﻟﺸﻤﺲ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻛﻤﺎ‬
‫ﻗﺎﻝ‪ ،‬ﺑﻘﻴﺘﺎ ﻣﻔﺘﻮﺣﺘﻴﻦ ﻓﻲ ﻋﻴﻦ ﺍﻟﺸﻤﺲ‪ .‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻛﻤﺎ ﻗﺎﻝ‪،‬‬
‫ﻏﻤﻀﻬﻤﺎ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻌﻮﺭﺍﺀ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺧﻠﻘﺔ‪ ،‬ﺃﻭ ﻗﺪ‬
‫ﺫﻫﺒﺖ ﻓﻲ ﺁﻓﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻗﺪ ﺫﻫﺒﺖ‪ ،‬ﻭﺃﺧﺬ‬
‫ﺩﻳﺘﻬﺎ‪ ،‬ﺃﻭ ﺍﺳﺘﺤﻖ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺄﺧﺬﻫﺎ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﻧﺼﻒ‬
‫ﺍﻟﺪﻳﺔ‪ .‬ﻭﺍﻷﻋﻮﺭ ﺇﺫﺍ ﻓﻘﺄ ﻋﻴﻦ ﺻﺤﻴﺢ‪ ،‬ﻗﻠﻌﺖ ﻋﻴﻨﻪ‪ ،‬ﻭﺇﻥ ﻋﻤﻲ‪،‬‬
‫ﻓﺈﻥ ﺍﻟﺤﻖ ﺃﻋﻤﺎﻩ‪ .‬ﻓﺈﻥ ﻗﻠﻌﺖ ﻋﻴﻨﻪ‪ ،‬ﻛﺎﻥ ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺃﻥ ﻳﺄﺧﺬ‬

‫)‪(٧٦٥‬‬
 ‫ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﺃﻭ ﻳﻘﻠﻊ ﺇﺣﺪﻯ ﻋﻴﻨﻲ ﺻﺎﺣﺒﻪ ﻭﻳﺄﺧﺬ ﻧﺼﻒ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻘﺎﺋﻤﺔ ﺇﺫﺍ ﺧﺴﻒ ﺑﻬﺎ‪ ،‬ﺛﻠﺚ ﺩﻳﺘﻬﺎ ﺻﺤﻴﺤﺔ‪.‬‬
‫ﻭﻓﻲ ﺍﻷﺫﻧﻴﻦ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻗﻄﻊ ﻣﻨﻬﻤﺎ ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪ .‬ﻭﻓﻲ ﺷﺤﻤﺔ ﺍﻷﺫﻥ ﺛﻠﺚ ﺩﻳﺔ‬
‫ﺍﻷﺫﻥ‪ .‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺧﺮﻣﻬﺎ ﺛﻠﺚ ﺩﻳﺘﻬﺎ‪ .‬ﻭﻓﻲ ﺫﻫﺎﺏ ﺍﻟﺴﻤﻊ ﺍﻟﺪﻳﺔ‬
‫ﻛﺎﻣﻠﺔ‪ ،‬ﻭﻓﻴﻤﺎ ﻧﻘﺺ ﻣﻨﻪ ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪ .‬ﻭﻳﻌﺘﺒﺮ ﻧﻘﺼﺎﻧﻪ ﺑﺄﻥ‬
‫ﻳﻀﺮﺏ ﺍﻟﺠﺮﺱ ﻣﻦ ﺃﺭﺑﻊ ﺟﻮﺍﻧﺐ ﻭﻳﻨﻈﺮ ﺇﻟﻰ ﻣﺪﻯ ﻣﺎ ﻳﺴﻤﻊ ﻣﻨﻪ‪.‬‬
‫ﻓﺈﻥ ﺗﺴﺎﻭﻯ‪ ،‬ﺻﺪﻕ‪ ،‬ﻭﺍﺳﺘﻈﻬﺮ ﻋﻠﻴﻪ ﺑﺎﻷﻳﻤﺎﻥ‪ .‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ‪،‬‬
‫ﻛﺬﺏ‪ .‬ﻭﻣﺘﻰ ﺍﺩﻋﻰ ﺫﻫﺎﺏ ﺳﻤﻌﻪ ﻛﻠﻪ‪ ،‬ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺍﻟﻘﺴﺎﻣﺔ‬
‫ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﻻ ﻳﻘﺎﺱ ﺍﻷﺫﻥ ﻓﻲ ﻳﻮﻡ ﺭﻳﺢ‪ ،‬ﺑﻞ ﻳﻘﺎﺱ ﻓﻲ‬
‫ﻳﻮﻡ ﺳﺎﻛﻦ ﺍﻟﻬﻮﺍﺀ‪.‬‬
‫ﻭﻓﻲ ﺍﻷﻧﻒ ﺇﺫﺍ ﺍﺳﺘﻮﺻﻠﺖ‪ ،‬ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﻄﻊ‬
‫ﻣﺎﺭﻧﻬﺎ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺪﻳﺔ‪ .‬ﻭﻓﻴﻤﺎ ﻧﻘﺺ ﻣﻨﻪ ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﻓﻲ ﺫﻫﺎﺏ ﺍﻻﺣﺴﺎﺱ ﺑﻬﺎ ﻛﻠﻪ‪ ،‬ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻳﻌﺘﺒﺮ‬
‫ﺫﻟﻚ ﺑﺄﻥ ﻳﺤﺮﻕ ﺍﻟﺤﺮﺍﻕ ﻭﻳﻘﺮﺏ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﺩﻣﻌﺖ ﻋﻴﻨﻪ‪ ،‬ﻭﻧﺤﻰ‬
‫ﺃﻧﻔﻪ‪ ،‬ﻛﺎﻥ ﻛﺎﺫﺑﺎ‪ .‬ﻭﺇﻥ ﺑﻘﻲ ﻛﻤﺎ ﻛﺎﻥ‪ ،‬ﺻﺪﻕ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﺴﺘﻈﻬﺮ ﻋﻠﻴﻪ ﺑﺎﻷﻳﻤﺎﻥ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﺸﻔﺘﻴﻦ ﺟﻤﻴﻌﺎ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻓﻲ ﺍﻟﻌﻠﻴﺎ ﻣﻨﻬﻤﺎ ﺃﺭﺑﻌﻤﺎﺋﺔ‬
‫ﺩﻳﻨﺎﺭ‪ .‬ﻭﻓﻲ ﺍﻟﺴﻔﻠﻰ ﻣﻨﻬﻤﺎ ﺳﺘﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ .‬ﻭﺇﻧﻤﺎ ﻓﻀﻠﺖ ﺍﻟﺴﻔﻠﻰ‬

‫)‪(٧٦٦‬‬
‫ﻷﻧﻬﺎ ﺗﻤﺴﻚ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪ .‬ﻭﻓﻴﻤﺎ ﻧﻘﺺ ﻣﻨﻬﻤﺎ ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺇﺫﺍ ﻗﻄﻊ ﻓﻠﻢ ﻳﻔﺼﺢ ﺑﺸﺊ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﺍﻟﺪﻳﺔ‬
‫ﻛﺎﻣﻠﺔ‪ .‬ﻓﺈﻥ ﺃﻓﺼﺢ ﺑﺒﻌﺾ‪ ،‬ﻭﻟﻢ ﻳﻔﺼﺢ ﺑﺒﻌﺾ‪ ،‬ﻋﺮﺽ ﻋﻠﻴﻪ‬
‫ﺣﺮﻭﻑ ﺍﻟﻤﻌﺠﻢ‪ ،‬ﻭﻫﻲ ﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻭﻥ ﺣﺮﻓﺎ‪ :‬ﻓﻤﺎ ﺃﻓﺼﺢ ﺑﻪ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻃﺮﺡ ﻋﻨﻪ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﻔﺼﺢ‪ ،‬ﺃﻟﺰﻡ ﺍﻟﺪﻳﺔ ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪،‬‬
‫ﻟﻜﻞ ﺣﺮﻑ ﺟﺰﺀ ﻣﻦ ﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻳﻦ ﺟﺰﺀﺍ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﺴﺎﻧﻪ‬
‫ﺻﺤﻴﺤﺎ‪ ،‬ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻻ ﻳﻔﺼﺢ ﺑﺸﺊ ﻣﻦ ﺍﻟﺤﺮﻭﻑ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻘﺴﺎﻣﺔ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﻀﺮﺏ ﻟﺴﺎﻧﻪ‬
‫ﺑﺈﺑﺮﺓ‪ :‬ﻓﺈﻥ ﺧﺮﺝ ﻣﻨﻪ ﺩﻡ ﺃﺳﻮﺩ‪ ،‬ﻛﺎﻥ ﺻﺎﺩﻗﺎ ﻓﻲ ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﺧﺮﺝ‬
‫ﺍﻟﺪﻡ ﺃﺣﻤﺮ‪ ،‬ﻛﺎﻥ ﻛﺎﺫﺑﺎ‪.‬‬
‫ﻭﻓﻲ ﻟﺴﺎﻥ ﺍﻷﺧﺮﺱ ﺇﺫﺍ ﻗﻄﻊ‪ ،‬ﺛﻠﺚ ﺩﻳﺔ ﻟﺴﺎﻥ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﻓﻲ ﺍﻷﺳﻨﺎﻥ ﻛﻠﻬﺎ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﺍﻟﺘﻲ ﻳﻘﺴﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻳﺔ‬
‫ﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻭﻥ ﺳﻨﺎ‪ :‬ﺳﺘﺔ ﻋﺸﺮ ﻣﻨﻬﺎ ﻓﻲ ﻣﻮﺍﺧﻴﺮ ﺍﻟﻔﻢ‪ ،‬ﻭﺍﺛﻨﺎ ﻋﺸﺮ‬
‫ﻓﻲ ﻣﻘﺎﺩﻳﻤﻪ‪ .‬ﻓﺎﻟﺘﻲ ﻫﻲ ﻓﻲ ﻣﻮﺍﺧﻴﺮ ﺍﻟﻔﻢ‪ ،‬ﻟﻜﻞ ﺳﻦ ﻣﻨﻬﺎ ﺧﻤﺴﺔ‬
‫ﻭﻋﺸﺮﻭﻥ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﺬﻟﻚ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ .‬ﻭﺍﻟﺘﻲ ﻓﻲ ﻣﻘﺎﺩﻳﻢ ﺍﻟﻔﻢ‪،‬‬
‫ﻟﻜﻞ ﺳﻦ ﻣﻨﻬﺎ ﺧﻤﺴﻮﻥ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﺬﻟﻚ ﺳﺘﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﺍﻟﺠﻤﻴﻊ‬
‫ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ .‬ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺍﻟﻌﺪﺩ ﻓﻠﻴﺲ ﻟﻪ ﺩﻳﺔ‬
‫ﻣﺨﺼﻮﺻﺔ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻗﻠﻌﺖ ﻣﻔﺮﺩﺓ‪ .‬ﻓﺈﻥ ﻗﻠﻊ ﺍﻟﺴﻦ ﺍﻟﺰﺍﺋﺪ ﻣﻔﺮﺩﺍ‪،‬‬
‫ﻛﺎﻥ ﻓﻴﻪ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﺴﻦ ﺍﻷﺻﻠﻲ‪ .‬ﻭﻓﻲ ﺍﻟﺴﻦ ﺍﻷﺳﻮﺩ ﺭﺑﻊ ﺩﻳﺔ‬

‫)‪(٧٦٧‬‬
 ‫ﺍﻟﺴﻦ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﺇﺫﺍ ﺿﺮﺑﺖ ﺍﻟﺴﻦ‪ ،‬ﻓﻠﻢ ﺗﺴﻘﻂ‪ ،‬ﻟﻜﻨﻬﺎ ﺍﺳﻮﺩﺕ‬
‫ﺃﻭ ﺍﻧﺼﺪﻋﺖ‪ ،‬ﻓﻔﻴﻬﺎ ﺛﻠﺜﺎ ﺩﻳﺔ ﺳﻘﻮﻃﻬﺎ‪ .‬ﻭﻣﻦ ﺿﺮﺏ ﺳﻦ ﺻﺒﻲ‬
‫ﺑﺸﺊ‪ ،‬ﻓﺴﻘﻂ‪ ،‬ﺍﻧﺘﻈﺮ ﺑﻪ‪ :‬ﻓﺈﻥ ﻧﺒﺘﺖ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﻗﺼﺎﺹ‪،‬‬
‫ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻷﺭﺵ‪ :‬ﻳﻨﻈﺮ ﻓﻴﻤﺎ ﻳﻨﻘﺺ ﻣﻦ ﻗﻴﻤﺘﻪ ﺑﺬﻟﻚ ﺃﻥ ﻟﻮ ﻛﺎﻥ‬
‫ﻣﻤﻠﻮﻛﺎ‪ ،‬ﻭﻳﻌﻄﻰ ﺑﺤﺴﺎﺏ ﺩﻳﺔ ﺍﻟﺤﺮ ﻣﻨﻬﺎ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻠﺤﻴﺔ ﺇﺫﺍ ﺣﻠﻘﺖ ﻓﻠﻢ ﺗﻨﺒﺖ‪ ،‬ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻓﺈﻥ ﻧﺒﺘﺖ‪،‬‬
‫ﻛﺎﻥ ﻓﻴﻬﺎ ﺛﻠﺚ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻌﻨﻖ ﺇﺫﺍ ﻛﺴﺮ‪ ،‬ﻓﺼﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻣﻨﻪ ﺃﺻﻮﺭ‪ ،‬ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻴﺪﻳﻦ ﺟﻤﻴﻌﺎ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻧﺼﻒ‬
‫ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻓﻲ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪﻳﻦ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻋﺸﺮ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻓﻲ ﺍﻻﺑﻬﺎﻡ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻴﺪ‪ ،‬ﻭﻓﻲ ﺍﻷﺭﺑﻊ ﺃﺻﺎﺑﻊ‬
‫ﺛﻠﺜﻲ ﺩﻳﺘﻬﺎ ﺑﻴﻨﻬﺎ ﺑﺎﻟﺴﻮﻳﺔ‪.‬‬
‫ﻭﻓﻲ ﺍﻹﺻﺒﻊ ﺍﻟﺰﺍﺋﺪﺓ ﺛﻠﺚ ﺩﻳﺔ ﺍﻹﺻﺒﻊ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻈﻔﺮ ﺇﺫﺍ ﻗﻠﻊ ﻭﻟﻢ ﻳﺨﺮﺝ‪ ،‬ﺃﻭ ﺧﺮﺝ ﺃﺳﻮﺩ‪ ،‬ﻋﺸﺮﺓ ﺩﻧﺎﻧﻴﺮ‪.‬‬
‫ﻓﺈﻥ ﺧﺮﺝ ﺃﺑﻴﺾ‪ ،‬ﻓﺨﻤﺴﺔ ﺩﻧﺎﻧﻴﺮ‪ .‬ﻭﻳﺘﺴﺎﻭﻯ ﻓﻲ ﺫﻟﻚ ﺩﻳﺔ ﺍﻟﺮﺟﻞ‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺃﻥ ﻳﺒﻠﻎ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻨﻔﺲ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺫﻟﻚ‪ ،‬ﺭﺟﻌﺖ‬
‫ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﻧﺼﻒ ﺩﻳﺔ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺑﻘﻲ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻈﻬﺮ ﺇﺫﺍ ﻛﺴﺮ ﺛﻢ ﺻﻠﺢ‪ ،‬ﺛﻠﺚ ﺍﻟﺪﻳﺔ‪ .‬ﻓﺈﻥ ﺃﺻﻴﺐ‪،‬‬
‫ﺣﺘﻰ ﺻﺎﺭ ﺑﺤﻴﺚ ﻻ ﻳﻨﺰﻝ ﻓﻲ ﺣﺎﻝ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪.‬‬

‫)‪(٧٦٨‬‬
‫ﻓﺈﻥ ﺃﺻﻴﺐ ﺍﻟﺼﻠﺐ‪ ،‬ﻓﺎﺣﺪﻭﺩﺏ ﻣﻨﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺻﺎﺭ ﺑﺤﻴﺚ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻘﻌﻮﺩ‪ ،‬ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻨﺨﺎﻉ ﺇﺫﺍ ﺍﻧﻘﻄﻊ‪ ،‬ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺴﺮ ﺑﻌﺼﻮﺹ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﻋﺠﺎﻧﻪ‪ ،‬ﻓﻠﻢ ﻳﻤﻠﻚ ﺑﻮﻟﻪ ﺃﻭ‬
‫ﻏﺎﺋﻄﻪ‪ ،‬ﻓﻔﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻓﺈﻥ ﺃﺻﺎﺑﻪ ﺳﻠﺲ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺩﺍﻡ ﺇﻟﻰ‬
‫ﺍﻟﻠﻴﻞ ﻓﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺇﻟﻰ ﺍﻟﻈﻬﺮ‪،‬‬
‫ﺛﻠﺜﻲ ﺍﻟﺪﻳﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺇﻟﻰ ﺿﺤﻮﺓ‪ ،‬ﺛﻠﺚ ﺍﻟﺪﻳﺔ‪ ،‬ﺛﻢ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﺤﺴﺎﺏ‪.‬‬
‫ﻭﻓﻲ ﺫﻛﺮ ﺍﻟﺮﺟﻞ‪ ،‬ﺇﺫﺍ ﻗﻄﻌﺖ ﺣﺸﻔﺘﻪ ﻓﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﺍﻟﺪﻳﺔ‬
‫ﻛﺎﻣﻠﺔ‪ .‬ﻭﻓﻲ ﻓﺮﺝ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺇﺫﺍ ﻗﻄﻊ‪ ،‬ﺩﻳﺘﻬﺎ‪ .‬ﻭﻓﻲ ﺫﻛﺮ ﺍﻟﻌﻨﻴﻦ‬
‫ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﻓﻲ ﺍﻷﻧﺜﻴﻴﻦ ﻣﻌﺎ‪ ،‬ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬
‫ﻧﺼﻒ ﺍﻟﺪﻳﺔ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻓﻲ ﺍﻟﻴﺴﺮﻯ ﻣﻨﻬﻤﺎ ﺛﻠﺜﻲ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻓﻲ‬
‫ﺍﻟﻴﻤﻨﻰ ﺛﻠﺚ ﺍﻟﺪﻳﺔ‪ ،‬ﻷﻥ ﺍﻟﻮﻟﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻴﺴﺮﻯ‪.‬‬
‫ﻭﻓﻲ ﺃﺩﺭﺓ ﺍﻟﺨﺼﻴﺘﻴﻦ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ .‬ﻓﺈﻥ ﻓﺤﺞ‪ ،‬ﻓﻠﻢ ﻳﻘﺪﺭ‬
‫ﻋﻠﻰ ﺍﻟﻤﺸﻲ‪ ،‬ﺃﻭ ﻣﺸﻰ ﻣﺸﻴﺎ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺛﻤﺎﻧﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪.‬‬
‫ﻭﻣﻦ ﺃﻓﻀﻰ ﺟﺎﺭﻳﺔ ﺑﺄﻥ ﻳﻄﺄﻫﺎ ﻗﺒﻞ ﺗﺴﻊ ﺳﻨﻴﻦ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺩﻳﺘﻬﺎ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﻳﻠﺰﻡ ﻧﻔﻘﺘﻬﺎ ﺇﻟﻰ ﺃﻥ ﺗﻤﻮﺕ‪ .‬ﻓﺈﻥ ﻭﻃﺌﻬﺎ ﺑﻌﺪ ﺗﺴﻊ‬
‫ﺳﻨﻴﻦ‪ ،‬ﻓﺄﻓﻀﺎﻫﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻭﻣﻦ ﺍﻓﺘﺾ ﺟﺎﺭﻳﺔ‬

‫)‪(٧٦٩‬‬
 ‫ﺑﺈﺻﺒﻌﻪ‪ ،‬ﻓﺬﻫﺐ ﺑﻌﺬﺭﺗﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻬﺮ ﻧﺴﺎﺋﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬
‫ﺍﻟﻔﺎﻋﻞ ﺭﺟﻼ ﺃﻭ ﺍﻣﺮﺃﺓ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﺮﺟﻠﻴﻦ ﻣﻌﺎ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻧﺼﻒ‬
‫ﺍﻟﺪﻳﺔ‪ .‬ﻭﻓﻲ ﺃﺻﺎﺑﻊ ﺍﻟﺮﺟﻠﻴﻦ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬
‫ﻋﺸﺮ ﺍﻟﺪﻳﺔ‪ .‬ﻭﺣﻜﻢ ﺍﻟﻤﺮﺃﺓ ﺣﻜﻢ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻲ ﺍﻟﻴﺪﻳﻦ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻓﻲ ﺍﻻﺑﻬﺎﻡ ﻣﻨﻬﺎ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﺮﺟﻞ ﻭﺍﻟﺜﻠﺜﻴﻦ ﻓﻲ‬
‫ﺍﻷﺭﺑﻊ ﺃﺻﺎﺑﻊ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﺍﻟﻴﺪﻳﻦ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻨﻪ ﺍﺛﻨﺎﻥ‪ ،‬ﻓﻔﻴﻬﻤﺎ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪،‬‬
‫ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻧﺼﻒ ﺍﻟﺪﻳﺔ‪ ،‬ﺇﻻ ﻣﺎ ﺍﺳﺘﺜﻨﻴﻨﺎﻩ ﻓﻴﻤﺎ ﻣﻀﻰ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻓﻲ ﺍﻟﺒﺪﻥ ﻭﺍﺣﺪ‪ ،‬ﻓﻴﻪ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﺟﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﺮﺟﻞ ﺍﻟﺤﺮ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺩﻳﺘﻪ‪،‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺩﻳﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺫﻣﻲ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ‬
‫ﺩﻳﺘﻪ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻣﻤﻠﻮﻙ‪ ،‬ﻓﻔﻴﻪ ﻗﻴﻤﺘﻪ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎ‬
‫ﺍﻟﻘﻮﻝ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﻴﺪ ﺇﺫﺍ ﺿﺮﺑﺖ ﻓﺸﻠﺖ ﻭﻟﻢ ﺗﻨﻔﺼﻞ ﻣﻦ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ‬
‫ﺛﻠﺜﺎ ﺩﻳﺔ ﺍﻧﻔﺼﺎﻟﻬﺎ‪ .‬ﻭﻣﻦ ﻛﺴﺮ ﻳﺪ ﺍﻧﺴﺎﻥ‪ ،‬ﺛﻢ ﺑﺮﺃﺕ ﻭﺻﻠﺤﺖ‪،‬‬
‫ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﻗﺼﺎﺹ‪ ،‬ﻭﻳﺠﺐ ﻓﻴﻬﺎ ﺍﻷﺭﺵ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ‪ .‬ﻭﻓﻲ ﺍﻟﻴﺪ‬
‫ﺍﻟﺸﻼﺀ‪ ،‬ﺇﺫﺍ ﻗﻄﻌﺖ ﺛﻠﺚ ﺩﻳﺘﻬﺎ ﺻﺤﻴﺤﺔ‪ .‬ﻭﻣﻦ ﺭﻋﺪ ﻗﻠﺒﻪ ﻓﻄﺎﺭ‪،‬‬
‫ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﻣﻦ ﺩﺍﺱ ﺑﻄﻦ ﺍﻧﺴﺎﻥ ﺣﺘﻰ ﺃﺣﺪﺙ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﺍﺱ ﺑﻄﻨﻪ‬

‫)‪(٧٧٠‬‬
 ‫ﺣﺘﻰ ﻳﺤﺪﺙ‪ ،‬ﺃﻭ ﻳﻔﺘﺪﻳﻪ ﺑﺜﻠﺚ ﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﺿﺮﺏ ﺍﻣﺮﺃﺓ ﻣﺴﺘﻘﻴﻤﺔ ﺍﻟﺤﻴﺾ ﻋﻠﻰ ﺑﻄﻨﻬﺎ‪ ،‬ﻓﺎﺭﺗﻔﻊ‬
‫ﺣﻴﻀﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺘﻈﺮ ﺑﻬﺎ ﺳﻨﺔ‪ :‬ﻓﺈﻥ ﺭﺟﻊ ﻃﻤﺜﻬﺎ ﺇﻟﻰ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻭﺇﻻ‬
‫ﺍﺳﺘﺤﻠﻔﺖ‪ ،‬ﻏﺮﻡ ﺿﺎﺭﺑﻬﺎ ﺛﻠﺚ ﺩﻳﺘﻬﺎ‪.‬‬
‫ﻭﻓﻲ ﺛﺪﻳﻲ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻓﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻧﺼﻒ ﺩﻳﺘﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻗﻄﻊ ﺃﻧﻒ ﺍﻧﺴﺎﻥ ﻭﺃﺫﻧﻴﻪ‪ ،‬ﻭﻗﻠﻊ ﻋﻴﻨﻴﻪ‪ ،‬ﺛﻢ ﻗﺘﻠﻪ‪،‬‬
‫ﺍﻗﺘﺺ ﻣﻨﻪ ﺃﻭﻻ‪ ،‬ﺛﻢ ﻳﻘﺎﺩ ﺑﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﻓﺮﻕ ﺫﻟﻚ ﺑﻪ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻗﺪ ﺿﺮﺑﻪ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺠﻨﺖ ﺍﻟﻀﺮﺑﺔ ﻫﺬﻩ ﺍﻟﺠﻨﺎﻳﺎﺕ‪،‬‬
‫ﻭﺃﺩﺕ ﺇﻟﻰ ﺍﻟﻘﺘﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻘﻮﺩ‪ ،‬ﺃﻭ ﺍﻟﺪﻳﺔ ﻋﻠﻰ‬
‫ﻣﺎ ﺑﻴﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺿﺮﺏ ﺍﻧﺴﺎﻧﺎ ﻋﻠﻰ ﺭﺃﺳﻪ ﺿﺮﺑﺔ ﻓﺬﻫﺐ ﻋﻘﻠﻪ ﺍﻧﺘﻈﺮ ﺑﻪ ﺳﻨﺔ‪:‬‬
‫ﻓﺈﻥ ﻣﺎﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺳﻨﺔ‪ ،‬ﻗﻴﺪ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺖ‪ ،‬ﻭﻟﻢ‬
‫ﻳﺮﺟﻊ ﻋﻠﻴﻪ ﻋﻘﻠﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻓﺈﻥ ﺭﺟﻊ ﻋﻘﻠﻪ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﺭﺵ ﺍﻟﻀﺮﺑﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﺎﺑﻪ ﻣﻊ ﺫﻫﺎﺏ ﻋﻘﻠﻪ ﺷﺠﺔ ﺇﻣﺎ‬
‫ﻣﻮﺿﺤﺔ ﺃﻭ ﻣﺄﻣﻮﻣﺔ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﺠﺮﺍﺣﺎﺕ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺿﺮﺑﻪ ﺿﺮﺑﺘﻴﻦ ﺃﻭ ﺛﻼﺛﺔ‪ ،‬ﻓﺠﻨﺖ‬
‫ﻛﻞ ﺿﺮﺑﺔ ﻣﻨﻬﺎ ﺟﻨﺎﻳﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﻴﻨﺌﺬ ﺩﻳﺘﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻗﻄﻊ ﻳﻤﻴﻦ ﺭﺟﻞ‪ ،‬ﻗﻄﻌﺖ ﻳﻤﻴﻨﻪ ﺑﻬﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ‬
‫ﻳﻤﻴﻦ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻳﺴﺎﺭ‪ ،‬ﻗﻄﻌﺖ ﺑﻪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻳﺪﺍﻥ‪ ،‬ﻗﻄﻌﺖ‬
‫ﺭﺟﻠﻪ ﺑﺎﻟﻴﺪ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻳﺪﺍﻥ ﻭﻻ ﺭﺟﻼﻥ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺪﻳﺔ‬

‫)‪(٧٧١‬‬
 ‫ﻻ ﻏﻴﺮ‪ ،‬ﻭﻳﺴﻘﻂ ﺍﻟﻘﺼﺎﺹ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﻄﻊ ﺃﻳﺪﻱ ﺟﻤﺎﻋﺔ‪،‬‬
‫ﻗﻄﻌﺖ ﻳﺪﺍﻩ ﺑﺎﻷﻭﻝ ﻭﺍﻟﺮﺟﻞ ﺑﺎﻵﺧﺮ ﻓﺎﻵﺧﺮ‪ ،‬ﻭﻣﻦ ﻳﺒﻘﻰ‬
‫ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺪﻳﺔ ﻻ ﻏﻴﺮ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻘﺼﺎﺹ ﻭﺩﻳﺎﺕ ﺍﻟﺸﺠﺎﺝ‬
‫ﻣﻦ ﻗﻄﻊ ﺷﻴﺌﺎ ﻣﻦ ﺟﻮﺍﺭﺡ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻘﺘﺺ ﻣﻨﻪ‪،‬‬
‫ﺇﻥ ﺃﺭﺍﺩ ﺫﻟﻚ ﺍﻟﻤﻘﻄﻮﻉ‪ .‬ﻭﺇﻥ ﺟﺮﺣﻪ ﺟﺮﺍﺣﺔ‪ ،‬ﻓﻤﺜﻞ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺟﺮﺍﺣﺔ ﻳﺨﺎﻑ ﻓﻲ ﺍﻟﻘﻮﺩ ﻣﻨﻬﺎ ﻋﻠﻰ ﻫﻼﻙ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﻳﺤﻜﻢ ﻟﻪ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺼﺎﺹ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺤﻜﻢ ﻓﻴﻬﺎ ﺑﺎﻷﺭﺵ‪ .‬ﻭﺫﻟﻚ‬
‫ﻣﺜﻞ ﺍﻟﻤﺄﻣﻮﻣﺔ ﻭﺍﻟﺠﺎﺋﻔﺔ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ‪.‬‬
‫ﻭﻛﺴﺮ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺘﻲ ﻳﺮﺟﻰ ﺍﻧﺼﻼﺣﻬﺎ ﺑﺎﻟﻌﻼﺝ‪ ،‬ﻓﻼ ﻗﺼﺎﺹ‬
‫ﺃﻳﻀﺎ ﻓﻴﻬﺎ‪ ،‬ﺑﻞ ﻳﺮﺍﻋﻰ ﺣﺘﻰ ﻳﻨﺠﺒﺮ ﺍﻟﻤﻮﺿﻊ ﺇﻣﺎ ﻣﺴﺘﻘﻴﻤﺎ ﺃﻭ ﻋﻠﻰ‬
‫ﻋﺜﻢ‪ ،‬ﻓﻴﺤﻜﻢ ﺣﻴﻨﺌﺬ ﺑﺎﻷﺭﺵ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺷﻴﺌﺎ ﻻ ﻳﺮﺟﻰ ﺻﻼﺣﻪ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﻘﺘﺺ ﻣﻦ ﺟﺎﻧﺒﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﻘﺼﺎﺹ‪ :‬ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﻌﻴﻦ ﺑﺎﻟﻌﻴﻦ‪ ،‬ﻭﺍﻷﻧﻒ‬
‫ﺑﺎﻷﻧﻒ‪ ،‬ﻭﺍﻷﺫﻥ ﺑﺎﻷﺫﻥ‪ ،‬ﻭﺍﻟﺴﻦ ﺑﺎﻟﺴﻦ‪ ،‬ﻭﺍﻟﺠﺮﻭﺡ ﻗﺼﺎﺹ‪.‬‬
‫ﻭﻻ ﻗﺼﺎﺹ ﺑﻴﻦ ﺍﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ‪ .‬ﻓﺈﻥ ﺟﺮﺡ ﺣﺮ ﻋﺒﺪﺍ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺃﺭﺷﻪ ﺑﻤﻘﺪﺍﺭ ﺫﻟﻚ ﻣﻦ ﺛﻤﻨﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﻓﻲ ﺳﺎﺋﺮ‬
‫ﺃﻋﻀﺎﺋﻪ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺠﻨﺎﻳﺔ ﺗﺤﻴﻂ ﺑﺜﻤﻨﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻴﻤﺔ‪،‬‬
‫ﻭﻳﺄﺧﺬ ﺍﻟﻌﺒﺪ‪ .‬ﻓﺈﻥ ﺟﺮﺡ ﻋﺒﺪ ﺣﺮﺍ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﻣﻮﻻﻩ ﺟﻨﺎﻳﺘﻪ‪ ،‬ﺃﻭ‬

‫)‪(٧٧٢‬‬
‫ﻳﺴﻠﻤﻪ ﺇﻟﻰ ﺍﻟﻤﺠﺮﻭﺡ ﻟﻴﺴﺘﺮﻗﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻟﻪ ﻣﻨﻪ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻐﺮﻕ ﺃﺭﺵ‬
‫ﺍﻟﺠﺮﺍﺣﺔ ﺛﻤﻨﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻤﻮﻻﻩ ﻓﻴﻪ ﺷﺊ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺴﺘﻐﺮﻕ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻪ ﻣﻨﻪ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﻳﻔﻀﻞ ﻣﻦ ﺃﺭﺵ ﺍﻟﺠﺮﺍﺡ‪.‬‬
‫ﻭﻻ ﻗﺼﺎﺹ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻢ ﻭﺍﻟﺬﻣﻲ‪ .‬ﻓﺈﻥ ﺟﺮﺡ ﺫﻣﻲ ﻣﺴﻠﻤﺎ‪ ،‬ﺃﻭ‬
‫ﻗﻄﻊ ﺷﻴﺌﺎ ﻣﻦ ﺟﻮﺍﺭﺣﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻄﻊ ﺟﺎﺭﺣﺘﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ‬
‫ﻗﻄﻊ‪ ،‬ﺃﻭ ﻳﻘﺘﺺ ﻣﻨﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺟﺮﺡ‪ ،‬ﻭﻳﺮﺩ ﻣﻊ ﺫﻟﻚ ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ‬
‫ﺍﻟﺪﻳﺘﻴﻦ‪ .‬ﻓﺈﻥ ﺟﺮﺣﻪ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﺭﺵ ﺟﺮﺍﺣﺘﻪ ﺑﻤﻘﺪﺍﺭ ﺩﻳﺘﻪ‬
‫ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﺘﺎﺩﺍ ﻟﺬﻟﻚ‪ ،‬ﺟﺎﺯ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻘﺘﺺ ﻣﻨﻪ‬
‫ﻷﻭﻟﻴﺎﺀ ﺍﻟﺬﻣﻲ ﺑﻌﺪ ﺃﻥ ﻳﺮﺩﻭﺍ ﻋﻠﻴﻪ ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ ﺍﻟﺪﻳﺘﻴﻦ‪.‬‬
‫ﻭﻳﻘﺘﺺ ﻟﻠﺮﺟﻞ ﻣﻦ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻟﻠﻤﺮﺃﺓ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﻳﺘﺴﺎﻭﻯ‬
‫ﺟﺮﺍﺣﻬﻤﺎ ﻣﺎ ﻟﻢ ﻳﺘﺠﺎﻭﺯ ﺛﻠﺚ ﺍﻟﺪﻳﺔ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺛﻠﺚ ﺍﻟﺪﻳﺔ‬
‫ﻧﻘﺼﺖ ﺍﻟﻤﺮﺃﺓ ﻭﺯﻳﺪ ﺍﻟﺮﺟﻞ‪ .‬ﻭﺇﺫﺍ ﺟﺮﺡ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ ﺑﻤﺎ ﻳﺰﻳﺪ‬
‫ﻋﻠﻰ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﺃﺭﺍﺩﺕ ﺍﻟﻤﺮﺃﺓ ﺃﻥ ﺗﻘﺘﺺ ﻣﻨﻪ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ‬
‫ﺭﺩﺕ ﻋﻠﻴﻪ ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ ﺟﺮﺍﺣﺘﻴﻬﻤﺎ‪ .‬ﻭﺇﻥ ﺟﺮﺣﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺮﺟﻞ‪،‬‬
‫ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺘﺺ ﻣﻨﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﺍﺣﺔ ﻣﺜﻠﻬﺎ‪،‬‬
‫ﺃﻭ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻷﺭﺵ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪.‬‬
‫ﻭﻣﻦ ﻟﻄﻢ ﺍﻧﺴﺎﻧﺎ ﻓﻲ ﻭﺟﻬﻪ‪ ،‬ﻓﻨﺰﻝ ﺍﻟﻤﺎﺀ ﻓﻲ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻋﻴﻨﺎﻩ‬
‫ﺻﺤﻴﺤﺘﺎﻥ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻓﺈﻧﻪ ﻳﺆﺧﺬ ﻣﺮﺁﺓ ﻣﺤﻤﻴﺔ ﺑﺎﻟﻨﺎﺭ‪،‬‬
‫ﻭﻳﺆﺧﺬ ﻛﺮﺳﻒ ﻣﺒﻠﻮﻝ‪ ،‬ﻓﻴﺠﻌﻞ ﻋﻠﻰ ﺃﺷﻔﺎﺭ ﻋﻴﻨﻴﻪ ﻋﻠﻰ ﺟﻮﺍﻧﺒﻬﺎ‬
‫ﻟﺌﻼ ﻳﺤﺘﺮﻕ ﺃﺷﻔﺎﺭﻩ‪ ،‬ﺛﻢ ﻳﺴﺘﻘﺒﻞ ﻋﻴﻦ ﺍﻟﺸﻤﺲ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﺗﻘﺮﺏ‬

‫)‪(٧٧٣‬‬
 ‫ﻣﻨﻬﺎ ﺍﻟﻤﺮﺁﺓ‪ ،‬ﻓﺈﻧﻪ ﺗﺬﻭﺏ ﺍﻟﻨﺎﻇﺮ‪ ،‬ﻭﻳﺒﻘﻰ ﺃﻋﻤﻰ‪ ،‬ﻭﺗﺒﻘﻰ ﺍﻟﻌﻴﻦ‪.‬‬
‫ﻭﻣﻦ ﻗﻄﻌﺖ ﺃﺻﺎﺑﻌﻪ‪ ،‬ﻓﺠﺎﺀﻩ ﺭﺟﻞ‪ ،‬ﻓﺄﻃﺎﺭ ﻛﻔﻪ‪ ،‬ﻭﺃﺭﺍﺩ‬
‫ﺍﻟﻘﺼﺎﺹ ﻣﻦ ﻗﺎﻃﻊ ﺍﻟﻜﻒ‪ ،‬ﻓﻠﻴﻘﻄﻊ ﻳﺪﻩ ﻣﻦ ﺃﺻﻠﻪ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺩﻳﺔ‬
‫ﺍﻷﺻﺎﺑﻊ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﺍﻧﺴﺎﻧﺎ ﻣﻘﻄﻮﻉ ﺍﻟﻴﺪ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻭﻟﻴﺎﺅﻩ ﺍﻟﻘﻮﺩ‪ ،‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﻳﺪﻩ ﻗﻄﻌﺖ ﻓﻲ ﺟﻨﺎﻳﺔ ﺟﻨﺎﻫﺎ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻗﻄﻌﺖ ﻓﺄﺧﺬ‬
‫ﺩﻳﺘﻬﺎ‪ ،‬ﻗﺘﻠﻮﺍ ﻗﺎﺗﻠﻪ ﺑﻌﺪ ﺃﻥ ﻳﺮﺩ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺋﻪ ﺩﻳﺔ ﺍﻟﻴﺪ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ‬
‫ﻳﺪﻩ ﻗﻄﻌﺖ ﻓﻲ ﻏﻴﺮ ﺟﻨﺎﻳﺔ ﻭﻟﻢ ﻳﺄﺧﺬ ﺩﻳﺘﻬﺎ‪ ،‬ﻗﺘﻠﻮﺍ ﻗﺎﺗﻠﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻬﻢ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺷﺞ ﻏﻴﺮﻩ ﻣﻮﺿﺤﺔ‪ ،‬ﻓﻌﻔﺎ ﺻﺎﺣﺒﻪ ﻋﻦ ﺃﺭﺷﻬﺎ‪ ،‬ﻓﺮﺟﻌﺖ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﻤﺎﺕ ﻣﻨﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺟﺎﺭﺣﻪ ﺩﻳﺘﻪ ﺇﻻ ﺩﻳﺔ ﺍﻟﻤﻮﺿﺤﺔ‪ .‬ﻓﺈﻥ ﺃﺭﺍﺩﻭﺍ‬
‫ﺍﻟﻘﻮﺩ‪ ،‬ﺭﺩﻭﺍ ﻋﻠﻰ ﻗﺎﺗﻠﻪ ﻗﻴﻤﺔ ﺍﻟﻤﻮﺿﺤﺔ ﺍﻟﺘﻲ ﻋﻔﺎ ﻋﻨﻬﺎ ﺻﺎﺣﺒﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻗﻄﻊ ﺷﺤﻤﺔ ﺃﺫﻥ ﺍﻧﺴﺎﻥ‪ ،‬ﻓﻄﻠﺐ ﻣﻨﻪ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻓﺎﻗﺘﺺ‬
‫ﻟﻪ ﻣﻨﻪ‪ ،‬ﻓﻌﺎﻟﺞ ﺃﺫﻧﻪ ﺣﺘﻰ ﺍﻟﺘﺼﻖ ﺍﻟﻤﻘﻄﻮﻉ ﺑﻤﺎ ﺍﻧﻔﺼﻞ ﻋﻨﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻟﻠﻤﻘﺘﺺ ﻣﻨﻪ ﺃﻥ ﻳﻘﻄﻊ ﻣﺎ ﺍﺗﺼﻞ ﺑﻪ ﻣﻦ ﺷﺤﻤﺔ ﺃﺫﻧﻪ ﺣﺘﻰ ﻳﻌﻮﺩ ﺇﻟﻰ‬
‫ﺍﻟﺤﺎﻝ ﺍﻟﺘﻲ ﺍﺳﺘﺤﻖ ﻟﻬﺎ ﺍﻟﻘﺼﺎﺹ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﻟﺠﻮﺍﺭﺡ ﻭﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﻗﺘﻞ ﻏﻴﺮﻩ‪ ،‬ﻓﺴﻠﻤﻪ ﺍﻟﻮﺍﻟﻲ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻤﻘﺘﻮﻝ ﻟﻴﻘﺘﻠﻮﻩ‪،‬‬
‫ﻓﻀﺮﺑﻪ ﺍﻟﻮﻟﻲ ﺿﺮﺑﺔ ﺃﻭ ﺿﺮﺑﺎﺕ‪ ،‬ﻭﺗﺮﻛﻪ ﻇﻨﺎ ﻣﻨﻪ ﺃﻧﻪ ﻗﺪ ﻣﺎﺕ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺑﻪ ﺭﻣﻖ‪ ،‬ﻓﺤﻤﻞ ﻭﺩﻭﻭﻱ ﻓﺼﻠﺢ‪ ،‬ﺛﻢ ﺟﺎﺀ ﺍﻟﻮﻟﻲ ﻓﻄﻠﺐ ﻣﻨﻪ ﺍﻟﻘﻮﺩ‪،‬‬

‫)‪(٧٧٤‬‬
 ‫ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩ ﻋﻠﻴﻪ ﺩﻳﺔ ﺍﻟﺠﺮﺍﺣﺎﺕ ﺍﻟﺘﻲ ﺟﺮﺣﻪ‬
‫ﺃﻭ ﻳﻘﺘﺺ ﻟﻪ ﻣﻨﻪ‪.‬‬
‫ﻭﻣﻦ ﺿﺮﺏ ﻏﻴﺮﻩ ﺿﺮﺑﺎ ﺑﺎﻟﺴﻮﻁ ﺃﻭ ﺍﻟﺨﺸﺐ ﺃﻭ ﺍﻟﻌﺼﺎ‪ ،‬ﻭﺟﺐ‬
‫ﺃﻥ ﻳﻘﺘﺺ ﻣﻨﻪ ﺑﻤﺜﻞ ﻣﺎ ﺿﺮﺏ‪ .‬ﻭﻣﻦ ﺟﺮﺡ ﻏﻴﺮﻩ ﺟﺮﺍﺣﺔ ﻓﻲ ﻏﻴﺮ‬
‫ﻣﻘﺘﻞ‪ ،‬ﺃﻭ ﺿﺮﺑﻪ ﻛﺬﻟﻚ‪ ،‬ﻓﻤﺮﺽ ﺍﻟﻤﺠﺮﻭﺡ ﺃﻭ ﺍﻟﻤﻀﺮﻭﺏ‪ ،‬ﺛﻢ‬
‫ﻣﺎﺕ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺘﺒﺮ ﺣﺎﻟﻪ‪ :‬ﻓﺈﻥ ﻋﻠﻢ‪ :‬ﺃﻧﻪ ﻣﺎﺕ ﻣﻦ ﺍﻟﺠﺮﺍﺡ ﺃﻭ ﺍﻟﻀﺮﺏ‬
‫ﺃﻭ ﻣﻦ ﺷﺊ ﺟﻨﺎﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻘﻮﺩ ﺃﻭ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ﻋﻠﻰ ﻣﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎﺕ ﻟﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺍﺷﺘﺒﻪ ﺍﻷﻣﺮ ﻓﻴﻪ‪ ،‬ﻓﻼ ﻳﻌﻠﻢ‪:‬‬
‫ﺃﻧﻪ ﻣﺎﺕ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻘﺼﺎﺹ‪.‬‬
‫ﻭﺍﻟﺠﺮﺍﺣﺎﺕ ﺛﻤﺎﻧﻴﺔ‪ :‬ﺃﻭﻟﻬﺎ ﺍﻟﺤﺎﺭﺻﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺪﺍﻣﻴﺔ‪ ،‬ﻭﻓﻴﻬﺎ‬
‫ﺑﻌﻴﺮ‪ .‬ﺛﻢ ﺍﻟﺒﺎﺿﻌﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺒﻀﻊ ﺍﻟﻠﺤﻢ ﻭﻓﻴﻬﺎ ﺑﻌﻴﺮﺍﻥ‪ .‬ﺛﻢ‬
‫ﺍﻟﻤﺘﻼﺣﻤﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﻨﻔﺬ ﻓﻲ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻓﻴﻬﺎ ﺛﻼﺛﺔ ﺃﺑﻌﺮ‪ .‬ﺛﻢ‬
‫ﺍﻟﺴﻤﺤﺎﻕ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺒﻠﻎ ﺍﻟﻘﺸﺮﺓ ﺍﻟﺘﻲ ﺑﻴﻦ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻌﻈﻢ‪ ،‬ﻭﻓﻴﻬﺎ‬
‫ﺧﻤﺴﺔ ﺃﺑﻌﺮ‪ .‬ﺛﻢ ﺍﻟﻤﻮﺿﺤﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺒﻠﻎ ﺍﻟﻌﻈﻢ ﻭﺗﻮﺿﺤﻪ‪ ،‬ﻭﻓﻴﻬﺎ‬
‫ﺧﻤﺴﺔ ﺃﺑﻌﺮ‪ .‬ﺛﻢ ﺍﻟﻬﺎﺷﻤﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﻬﺸﻢ ﺍﻟﻌﻈﻢ ﻓﺘﻜﺴﺮﻩ ﻣﻦ ﻏﻴﺮ‬
‫ﺃﻥ ﺗﻔﺴﺪﻩ‪ ،‬ﻭﻓﻴﻬﺎ ﻋﺸﺮﺓ ﺃﺑﻌﺮ‪ .‬ﺛﻢ ﺍﻟﻤﻨﻘﻠﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺤﻮﺝ ﺇﻟﻰ‬
‫ﻧﻘﻞ ﺍﻟﻌﻈﻢ ﻣﻦ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﻓﻴﻬﺎ ﺧﻤﺴﺔ ﻋﺸﺮ ﺑﻌﻴﺮﺍ‪ .‬ﺛﻢ ﺍﻟﻤﺄﻣﻮﻣﺔ‪،‬‬
‫ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺒﻠﻎ ﺃﻡ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻓﻴﻬﺎ ﺛﻠﺚ ﺍﻟﺪﻳﺔ‪ ،‬ﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ‬
‫ﺑﻌﻴﺮ‪ ،‬ﺃﻭ ﺛﻠﺚ ﺍﻟﺪﻳﺔ ﻣﻦ ﺍﻟﻐﻨﻢ ﺃﻭ ﺍﻟﺒﻘﺮ ﺃﻭ ﺍﻟﺬﻫﺐ ﺃﻭ ﺍﻟﻔﻀﺔ ﺃﻭ‬
‫ﺍﻟﺤﻠﺔ‪.‬‬
‫ﻭﺍﻟﻘﺼﺎﺹ ﺛﺎﺑﺖ ﻓﻲ ﺟﻤﻴﻊ ﻫﺬﻩ ﺍﻟﺠﺮﺍﺡ ﺇﻻ ﻓﻲ ﺍﻟﻤﺄﻣﻮﻣﺔ ﺧﺎﺻﺔ‪،‬‬

‫)‪(٧٧٥‬‬
 ‫ﻷﻥ ﻓﻴﻬﺎ ﺗﻐﺮﻳﺮﺍ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺩﻳﺘﻬﺎ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺠﺮﺍﺡ ﻓﻲ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻮﺟﻪ ﺳﻮﺍﺀ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻲ‬
‫ﺍﻟﺒﺪﻥ ﻓﻠﻬﺎ ﺣﻜﻢ ﻣﻔﺮﺩ ﻧﺬﻛﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﺍﻟﺠﺎﺋﻔﺔ ﻓﻲ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺒﻠﻎ ﺍﻟﺠﻮﻑ‪ ،‬ﻣﺜﻞ ﺍﻟﻤﺄﻣﻮﻣﺔ‬
‫ﻓﻲ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻓﻴﻬﺎ ﺛﻠﺚ ﺍﻟﺪﻳﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﻗﺼﺎﺹ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻠﻄﻤﺔ ﻓﻲ ﺍﻟﻮﺟﻪ ﺇﺫﺍ ﺍﺳﻮﺩ ﺃﺛﺮﻫﺎ‪ ،‬ﺳﺘﺔ ﺩﻧﺎﻧﻴﺮ‪ .‬ﻓﺈﻥ‬
‫ﺍﺧﻀﺮ‪ ،‬ﻓﺜﻼﺛﺔ‪ .‬ﻓﺈﻥ ﺍﺣﻤﺮ‪ ،‬ﻓﺪﻳﻨﺎﺭ ﻭﻧﺼﻒ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻠﻄﻤﺔ‬
‫ﻓﻲ ﺍﻟﺠﺴﺪ‪ ،‬ﻓﺪﻳﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﺩﻳﺘﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﻮﺟﻪ‪.‬‬
‫ﻭﻓﻲ ﻛﺴﺮ ﻋﻈﻢ ﻣﻦ ﻋﻀﻮ ﺧﻤﺲ ﺩﻳﺔ ﺫﻟﻚ ﺍﻟﻌﻀﻮ‪ ،‬ﻭﻓﻲ‬
‫ﻣﻮﺿﺤﺘﻪ ﺭﺑﻊ ﺩﻳﺔ ﻛﺴﺮﻩ‪ .‬ﻭﺇﺫﺍ ﻛﺴﺮ ﻋﻈﻢ‪ ،‬ﻓﺠﺒﺮ ﻋﻠﻰ ﻏﻴﺮ ﻋﺜﻢ‬
‫ﻭﻻ ﻋﻴﺐ‪ ،‬ﻛﺎﻧﺖ ﺩﻳﺘﻪ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﻛﺴﺮﻩ‪.‬‬
‫ﻭﻓﻲ ﻛﺴﺮ ﺍﻟﺼﻠﺐ ﺍﻟﺪﻳﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻓﺈﻥ ﺟﺒﺮ ﻓﺒﺮﺃ ﻋﻠﻰ ﻏﻴﺮ ﻋﺜﻢ‬
‫ﻭﻻ ﻋﻴﺐ‪ ،‬ﻓﻔﻴﻪ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ﻋﺸﺮ ﺩﻳﺔ ﻛﺴﺮﻩ‪.‬‬
‫ﻭﻓﻲ ﺍﻷﻧﻒ ﺇﺫﺍ ﻛﺴﺮﺕ‪ ،‬ﻓﻔﺴﺪﺕ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻟﺪﻳﺔ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺇﺫﺍ ﺍﺳﺘﻮﺻﻞ ﻗﻄﻌﻬﺎ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻓﺈﻥ ﺟﺒﺮﺕ ﻓﺒﺮﺃﺕ ﻋﻠﻰ ﻏﻴﺮ‬
‫ﻋﺜﻢ ﻭﻻ ﻋﻴﺐ‪ ،‬ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻓﻲ ﺭﻭﺛﺔ ﺍﻷﻧﻒ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﺤﺎﺟﺰ ﺑﻴﻦ ﺍﻟﻤﻨﺨﺮﻳﻦ‪ ،‬ﺇﺫﺍ ﻗﻄﻊ ﻭﺍﺳﺘﻮﺻﻞ‪ ،‬ﺧﻤﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ‪.‬‬
‫ﻓﺈﻥ ﻧﻔﺬﺕ ﻓﻲ ﺍﻷﻧﻒ ﻧﺎﻓﺬﺓ ﻻ ﺗﻨﺴﺪ‪ ،‬ﻓﺪﻳﺘﻬﺎ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻓﺈﻥ ﻋﻮﻟﺠﺖ ﻭﺍﻧﺴﺪﺕ‪ ،‬ﻓﺪﻳﺘﻬﺎ ﺧﻤﺲ ﺩﻳﺔ ﺍﻷﻧﻒ‪ :‬ﻣﺎﺋﺘﺎ ﺩﻳﻨﺎﺭ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻨﺎﻓﺬﺓ ﻓﻲ ﺃﺣﺪ ﺍﻟﻤﻨﺨﺮﻳﻦ ﺇﻟﻰ ﺍﻟﺨﻴﺸﻮﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﺎﺟﺰ‬

‫)‪(٧٧٦‬‬
 ‫ﺑﻴﻦ ﺍﻟﻤﻨﺨﺮﻳﻦ‪ ،‬ﻓﻌﻮﻟﺠﺖ ﻭﺑﺮﺃﺕ ﻭﺍﻟﺘﺄﻣﺖ‪ ،‬ﻓﺪﻳﺘﻬﺎ ﻋﺸﺮ ﺩﻳﺔ‬
‫ﺍﻷﻧﻒ‪ :‬ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﻧﺸﻘﺖ ﺍﻟﺸﻔﺘﺎﻥ ﺣﺘﻰ ﺑﺪﺕ ﺍﻷﺳﻨﺎﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﺒﺮﺃ‪،‬‬
‫ﻓﺪﻳﺔ ﺷﻘﻬﺎ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻨﻔﺲ‪ .‬ﻓﺈﻥ ﻋﻮﻟﺠﺖ ﻓﺒﺮﺃﺕ ﻭﺍﻟﺘﺄﻣﺖ‪،‬‬
‫ﻓﺪﻳﺘﻬﺎ ﺧﻤﺲ ﺩﻳﺔ ﺍﻟﻨﻔﺲ‪ :‬ﻣﺎﺋﺘﺎ ﺩﻳﻨﺎﺭ‪ .‬ﻭﻓﻲ ﺷﻖ ﺇﺣﺪﺍﻫﻤﺎ‬
‫ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺍﻟﺘﺄﻣﺖ ﻭﺻﻠﺤﺖ‪ ،‬ﻓﻔﻴﻬﺎ ﺧﻤﺲ ﺩﻳﺘﻬﺎ‪.‬‬
‫ﻭﺍﻟﻌﻈﻢ ﺇﺫﺍ ﺭﺽ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺛﻠﺚ ﺩﻳﺔ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ‪.‬‬
‫ﻓﺈﻥ ﺻﻠﺢ ﻋﻠﻰ ﻏﻴﺮ ﻋﻴﺐ‪ ،‬ﻓﺪﻳﺘﻪ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﺩﻳﺔ ﺭﺿﻪ‪ .‬ﻓﺈﻥ‬
‫ﻓﻚ ﻋﻈﻢ ﻣﻦ ﻋﻀﻮ‪ ،‬ﻓﺘﻌﻄﻞ ﺑﻪ ﺍﻟﻌﻀﻮ‪ ،‬ﻓﺪﻳﺘﻪ ﺛﻠﺜﺎ ﺩﻳﺔ ﺍﻟﻌﻀﻮ‪.‬‬
‫ﻓﺈﻥ ﺟﺒﺮ ﻓﺼﻠﺢ ﻭﺍﻟﺘﺄﻡ‪ ،‬ﻓﺪﻳﺘﻪ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﺩﻳﺔ ﻓﻜﻪ‪.‬‬
‫ﻭﻓﻲ ﻧﻘﻞ ﻋﻈﺎﻡ ﺍﻷﻋﻀﺎﺀ ﻟﻔﺴﺎﺩﻫﺎ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻓﻲ ﻧﻘﻞ ﻋﻈﺎﻡ‬
‫ﺍﻟﺮﺃﺱ ﺑﺤﺴﺎﺏ ﺩﻳﺔ ﺍﻟﻌﻀﻮ‪ .‬ﻭﻛﺬﻟﻚ ﻓﻲ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺠﺮﺍﺣﺎﺕ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﺸﻠﻞ ﻓﻲ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﻴﻦ ﺛﻠﺜﺎ ﺩﻳﺔ ﺍﻟﻴﺪ‪ .‬ﻭﻓﻲ ﺍﻟﻴﺪ ﺍﻟﺸﻼﺀ‬
‫ﺃﻭ ﺍﻟﺮﺟﻞ ﺍﻟﺸﻼﺀ ﺇﺫﺍ ﻗﻄﻌﺖ‪ ،‬ﺛﻠﺚ ﺩﻳﺘﻬﺎ ﺻﺤﻴﺤﺔ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻷﺻﺎﺑﻊ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻟﺘﻔﺼﻴﻞ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺗﻔﺼﻴﻞ ﺍﻟﺠﺮﺍﺡ‬
‫ﻭﺩﻳﺎﺗﻬﺎ ﺷﺮﺣﺎ ﻃﻮﻳﻼ ﻗﺪ ﺫﻛﺮﻩ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻛﺘﺒﻬﻢ‪ ،‬ﻣﺜﻞ ﻇﺮﻳﻒ‬
‫ﺍﺑﻦ ﻧﺎﺻﺢ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﻣﺤﺒﻮﺏ ﻭﻋﻠﻲ ﺑﻦ ﺭﻳﺎﺏ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﻗﺪ‬
‫ﺃﻭﺭﺩﻧﺎﻩ ﻧﺤﻦ ﻓﻲ ﻛﺘﺎﺏ )ﺗﻬﺬﻳﺐ ﺍﻷﺣﻜﺎﻡ(‪ .‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﻟﻮﻗﻮﻑ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﻘﻒ ﻋﻠﻴﻪ ﻣﻦ ﻫﻨﺎﻙ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬

‫)‪(٧٧٧‬‬
 ‫ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻜﻢ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﺠﺮﺍﺣﺎﺕ ﻭﻛﺴﺮ‬
‫ﺍﻷﻋﻀﺎﺀ ﺣﺘﻰ ﺗﺒﺮﺃ‪ ،‬ﺛﻢ ﻳﻨﻈﺮ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻳﺮﺟﻊ ﻓﻴﻪ ﺇﻟﻰ ﺃﻫﻞ‬
‫ﺍﻟﺨﺒﺮﺓ‪ ،‬ﻓﻴﺤﻜﻢ ﺣﺴﺐ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺍﻟﺠﻨﺎﻳﺔ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻘﺼﺎﺹ ﻓﻼ ﻳﻘﺘﺺ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻘﺘﺺ ﻟﻪ‬
‫ﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺃﻣﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻭ ﻳﺄﺫﻥ ﻟﻪ ﻓﻲ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺃﺫﻥ ﻟﻪ‪ ،‬ﺟﺎﺯ ﻟﻪ‬
‫ﺣﻴﻨﺌﺬ ﺍﻻﻗﺘﺼﺎﺹ ﺑﻨﻔﺴﻪ‪.‬‬
‫ﺑﺎﺏ ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ﻭﺍﻟﻤﻴﺖ ﺇﺫﺍ ﻗﻄﻊ ﺭﺃﺳﻪ ﺃﻭ ﺷﺊ‬
‫ﻣﻦ ﺃﻋﻀﺎﺋﻪ‬
‫ﺍﻟﺠﻨﻴﻦ ﺃﻭﻝ ﻣﺎ ﻳﻜﻮﻥ ﻧﻄﻔﺔ‪ ،‬ﻭﻓﻴﻪ ﻋﺸﺮﻭﻥ ﺩﻳﻨﺎﺭ‪ .‬ﺛﻢ‬
‫ﻳﺼﻴﺮ ﻋﻠﻘﺔ‪ ،‬ﻭﻓﻴﻪ ﺃﺭﺑﻌﻮﻥ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪.‬‬
‫ﺛﻢ ﻳﺼﻴﺮ ﻣﻀﻐﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﺳﺘﻮﻥ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻓﻴﻤﺎ ﺑﻴﻦ ﺫﻟﻚ ﺑﺤﺴﺎﺑﻪ‪.‬‬
‫ﺛﻢ ﻳﺼﻴﺮ ﻋﻈﻤﺎ‪ ،‬ﻭﻓﻴﻪ ﺛﻤﺎﻧﻮﻥ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻓﻴﻤﺎ ﺑﻴﻦ ﺫﻟﻚ ﺑﺤﺴﺎﺑﻪ‪.‬‬
‫ﺛﻢ ﻳﺼﻴﺮ ﻣﻜﺴﻮﺍ ﻋﻠﻴﻪ ﺍﻟﻠﺤﻢ ﺧﻠﻘﺎ ﺳﻮﻳﺎ ﺷﻖ ﻟﻪ ﺍﻟﻌﻴﻦ ﻭﺍﻷﺫﻧﺎﻥ‬
‫ﻭﺍﻷﻧﻒ ﻗﺒﻞ ﺃﻥ ﺗﻠﺠﻪ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻓﻴﻪ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻓﻴﻤﺎ ﺑﻴﻦ‬
‫ﺫﻟﻚ ﺑﺤﺴﺎﺑﻪ‪ .‬ﺛﻢ ﺗﻠﺠﻪ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻓﻴﻪ ﺩﻳﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺘﻠﺖ ﺍﻟﻤﺮﺃﺓ ﻭﻫﻲ ﺣﺎﻣﻞ ﻣﺘﻢ‪ ،‬ﻭﻣﺎﺕ ﺍﻟﻮﻟﺪ ﻓﻲ ﺑﻄﻨﻬﺎ‪،‬‬
‫ﻭﻻ ﻳﻌﻠﻢ‪ :‬ﺃﺫﻛﺮ ﻫﻮ ﺃﻡ ﺃﻧﺜﻰ‪ ،‬ﺣﻜﻢ ﻓﻴﻬﺎ ﺑﺪﻳﺘﻬﺎ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﻓﻲ‬
‫ﻭﻟﺪﻫﺎ ﺑﻨﺼﻒ ﺩﻳﺔ ﺍﻟﺮﺟﻞ ﻭﻧﺼﻒ ﺩﻳﺔ ﺍﻟﻤﺮﺃﺓ‪ .‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﺒﻠﻎ ﺍﺛﻨﻲ‬
‫ﻋﺸﺮ ﺃﻟﻒ ﺩﺭﻫﻢ ﻭﺧﻤﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ :‬ﻟﻠﻤﺮﺃﺓ ﺧﻤﺴﺔ ﺁﻻﻑ‪،‬‬

‫)‪(٧٧٨‬‬
 ‫ﻭﻧﺼﻒ ﺩﻳﺔ ﺍﻟﺮﺟﻞ ﺧﻤﺴﺔ ﺁﻻﻑ‪ ،‬ﻭﻧﺼﻒ ﺩﻳﺔ ﺍﻟﻤﺮﺃﺓ ﺃﻟﻔﺎﻥ‬
‫ﻭﺧﻤﺴﻤﺎﺋﺔ‪.‬‬
‫ﻭﻓﻲ ﻗﻄﻊ ﺟﻮﺍﺭﺡ ﺍﻟﺠﻨﻴﻦ ﻭﺃﻋﻀﺎﺋﻪ ﺍﻟﺪﻳﺔ ﻣﻦ ﺣﺴﺎﺏ ﺩﻳﺘﻪ‬
‫ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‪.‬‬
‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺷﺮﺑﺖ ﺩﻭﺍﺀ ﻟﺘﻠﻘﻲ ﻣﺎ ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺪﻳﺔ ﺑﺤﺴﺎﺏ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻟﻮﺭﺛﺔ ﺍﻟﻤﻮﻟﺪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻣﻦ ﻣﻴﺮﺍﺛﻪ ﺷﺊ‪.‬‬
‫ﻭﻣﻦ ﺃﻓﺰﻉ ﺍﻣﺮﺃﺓ ﺃﻭ ﺿﺮﺑﻬﺎ‪ ،‬ﻓﺄﻟﻘﺖ ﺷﻴﺌﺎ ﻣﻤﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺩﻳﺘﻪ ﺣﺴﺐ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‪ .‬ﻭﺩﻳﺔ ﺟﻨﻴﻦ ﺍﻟﺬﻣﻲ ﻋﺸﺮ ﺩﻳﺘﻪ‪ ،‬ﻭﻣﺎ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﺃﻋﻀﺎﺋﻪ ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪ .‬ﻭﺟﻨﻴﻦ ﺍﻷﻣﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣﻼ‬
‫ﺑﻤﻤﻠﻮﻙ ﻋﺸﺮ ﺛﻤﻨﻬﺎ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺟﺮﺍﺡ ﻭﻏﻴﺮ ﺫﻟﻚ ﻓﺒﺤﺴﺎﺏ‬
‫ﺫﻟﻚ‪ .‬ﻭﻓﻲ ﺟﻨﻴﻦ ﺍﻟﺒﻬﻴﻤﺔ ﻋﺸﺮ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﻓﻴﻤﺎ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ‬
‫ﺑﺤﺴﺎﺏ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﺃﻓﺰﻉ ﺭﺟﻼ ﻭﻫﻮ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻓﻌﺰﻝ ﻋﻦ ﺍﻣﺮﺃﺗﻪ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﺔ ﺿﻴﺎﻉ ﺍﻟﻨﻄﻔﺔ‪ ،‬ﻋﺸﺮ ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ‪ ،‬ﻋﺸﺮﺓ ﺩﻧﺎﻧﻴﺮ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻋﺰﻝ ﺍﻟﺮﺟﻞ ﻋﻦ ﺯﻭﺟﺘﻪ ﺍﻟﺤﺮﺓ ﺑﻐﻴﺮ ﺍﺧﺘﻴﺎﺭﻫﺎ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﻋﺸﺮ ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ﻳﺴﻠﻤﻪ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﻣﺎ ﺭﻭﻱ ﻓﻲ ﺍﻷﺧﺒﺎﺭ‪.‬‬
‫ﻭﻓﻲ ﻋﺰﻟﻪ ﻋﻦ ﺍﻷﻣﺔ ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺊ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻤﻴﺖ ﺣﻜﻢ ﺍﻟﺠﻨﻴﻦ‪ ،‬ﻭﺩﻳﺘﻪ ﺩﻳﺘﻪ ﺳﻮﺍﺀ‪ .‬ﻓﻤﻦ ﻓﻌﻞ ﺑﻤﻴﺖ‬
‫ﻓﻌﻼ ﻟﻮ ﻓﻌﻠﻪ ﺑﺎﻟﺤﻲ ﻟﻜﺎﻥ ﻓﻴﻪ ﺗﻠﻒ ﻧﻔﺴﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﺘﻪ ﻣﺎﺋﺔ‬
‫ﺩﻳﻨﺎﺭ‪ .‬ﻭﻓﻴﻤﺎ ﻳﻔﻌﻞ ﺑﻪ ﻣﻦ ﻛﺴﺮ ﻳﺪ ﺃﻭ ﻗﻄﻌﻬﺎ ﺃﻭ ﻗﻠﻊ ﻋﻴﻦ ﺃﻭ‬

‫)‪(٧٧٩‬‬
‫ﺟﺮﺍﺣﺔ‪ ،‬ﻓﻌﻠﻰ ﺣﺴﺎﺏ ﺩﻳﺘﻪ ﻛﻤﺎ ﺗﻜﻮﻥ ﺩﻳﺔ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﺍﻟﺤﻲ‪،‬‬
‫ﻛﺬﻟﻚ ﻻ ﻳﺨﺘﻠﻒ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‪ .‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺠﻨﻴﻦ ﻭﺍﻟﻤﻴﺖ‪ ،‬ﺃﻥ‬
‫ﺩﻳﺔ ﺍﻟﺠﻨﻴﻦ ﻳﺴﺘﺤﻘﻬﺎ ﻭﺭﺛﺘﻪ‪ ،‬ﻭﺩﻳﺔ ﺍﻟﻤﻴﺖ ﻻ ﻳﺴﺘﺤﻘﻬﺎ ﺃﺣﺪ ﻣﻦ‬
‫ﻭﺭﺛﺘﻪ‪ ،‬ﺑﻞ ﺗﻜﻮﻥ ﻟﻪ ﺧﺎﺻﺔ ﻳﺘﺼﺪﻕ ﺑﻬﺎ ﻋﻨﻪ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺠﻨﺎﻳﺎﺕ ﻋﻠﻰ ﺍﻟﺤﻴﻮﺍﻥ‬
‫ﻣﻦ ﺃﺗﻠﻒ ﺣﻴﻮﺍﻧﺎ ﻟﻐﻴﺮﻩ ﻣﻤﺎ ﻻ ﺗﻘﻊ ﻋﻠﻴﻪ ﺍﻟﺬﻛﺎﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﻗﻴﻤﺘﻪ ﻳﻮﻡ ﺃﺗﻠﻔﻪ‪ .‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺍﻟﻔﻬﺪ ﺃﻭ ﺍﻟﺒﺎﺯﻱ ﺃﻭ ﺍﻟﺼﻘﺮ ﺃﻭ ﻏﻴﺮ‬
‫ﺫﻟﻚ ﻣﻤﺎ ﻳﺠﻮﺯ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺗﻤﻠﻜﻪ‪ .‬ﻓﺈﻥ ﺃﺗﻠﻒ ﻋﻠﻴﻪ ﻣﺎ ﻻ ﻳﺤﻞ‬
‫ﻟﻠﻤﺴﻠﻢ ﺗﻤﻠﻜﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ ﺃﺗﻠﻒ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﺫﻣﻲ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻪ ﻗﻴﻤﺘﻪ‪ .‬ﻭﻣﺘﻰ ﺃﺗﻠﻒ ﻋﻠﻴﻪ ﺷﻴﺌﺎ ﻣﻤﺎ ﺗﻘﻊ ﻋﻠﻴﻪ‬
‫ﺍﻟﺬﻛﺎﺓ ﻋﻠﻰ ﻭﺟﻪ ﻳﻤﻨﻌﻪ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻛﺎﻥ ﺣﻜﻤﻪ ﺃﻳﻀﺎ ﺣﻜﻢ‬
‫ﻣﺎ ﻻ ﺗﻘﻊ ﻋﻠﻴﻪ ﺍﻟﺬﻛﺎﺓ ﻓﻲ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﻗﻴﻤﺘﻪ ﻳﻮﻡ ﺃﺗﻠﻔﻪ‪ .‬ﻓﺈﻥ‬
‫ﺃﺗﻠﻔﻪ ﻋﻠﻰ ﻭﺟﻪ ﻳﻤﻜﻨﻪ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﻣﺨﻴﺮﺍ ﺑﻴﻦ ﺃﻥ‬
‫ﻳﻠﺰﻣﻪ ﻗﻴﻤﺘﻪ ﻳﻮﻡ ﺃﺗﻠﻔﻪ‪ ،‬ﻭﻳﺴﻠﻢ ﺇﻟﻴﻪ ﺫﻟﻚ ﺍﻟﺸﺊ‪ ،‬ﺃﻭ ﻳﻄﺎﻟﺒﻪ ﺑﻘﻴﻤﺔ‬
‫ﻣﺎ ﺑﻴﻦ ﻛﻮﻧﻪ ﻣﺘﻠﻔﺎ ﻭﻛﻮﻧﻪ ﺣﻴﺎ‪.‬‬
‫ﻭﺩﻳﺔ ﺍﻟﻜﻠﺐ ﺍﻟﺴﻠﻮﻗﻲ ﺃﺭﺑﻌﻮﻥ ﺩﺭﻫﻤﺎ ﻻ ﻳﺰﺍﺩ ﻋﻠﻴﻪ‪ .‬ﻭﺩﻳﺔ‬
‫ﻛﻠﺐ ﺍﻟﺤﺎﺋﻂ ﻭﺍﻟﻤﺎﺷﻴﺔ ﻋﺸﺮﻭﻥ ﺩﺭﻫﻤﺎ‪ .‬ﻭﻓﻲ ﻛﻠﺐ ﺍﻟﺰﺭﻉ ﻗﻔﻴﺰ‬
‫ﻣﻦ ﻃﻌﺎﻡ‪ .‬ﻭﻟﻴﺲ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﻜﻼﺏ ﻏﻴﺮ ﻫﺬﻩ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬
‫ﻭﺍﻟﻘﻮﻝ ﻓﻲ ﺟﺮﺍﺡ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻗﻄﻊ ﺃﻋﻀﺎﺋﻬﺎ ﺑﺤﺴﺐ ﻣﺎ ﺑﻴﻨﺎﻩ‪:‬‬

‫)‪(٧٨٠‬‬
 ‫ﺇﻥ ﻛﺎﻥ ﺍﻟﺤﻴﻮﺍﻥ ﻣﻤﺎ ﻳﺘﻤﻠﻚ‪ ،‬ﻓﻔﻴﻪ ﺃﺭﺵ ﻣﺎ ﺑﻴﻦ ﻗﻴﻤﺘﻪ ﺻﺤﻴﺤﺎ‬
‫ﻭﻣﻌﻴﺒﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻻ ﻳﺘﻤﻠﻚ‪ ،‬ﻓﺤﻜﻢ ﺟﺮﺍﺣﻪ ﻭﻛﺴﺮﻩ ﺣﻜﻢ‬
‫ﺇﺗﻼﻑ ﻧﻔﺴﻪ‪ .‬ﻭﻣﻦ ﻛﺴﺮ ﻋﻈﻢ ﺑﻌﻴﺮ ﺃﻭ ﺷﺎﺓ ﺃﻭ ﺑﻘﺮﺓ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪،‬‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﺭﺷﻪ‪ ،‬ﻭﻫﻮ ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ ﻗﻴﻤﺘﻪ ﺻﺤﻴﺤﺎ ﻭﻣﻌﻴﺒﺎ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻟﻪ ﺧﻴﺎﺭ ﻓﻲ ﺃﺧﺬ ﻗﻴﻤﺘﻪ ﻭﺗﺴﻠﻴﻤﻪ ﺇﻟﻰ ﺍﻟﺠﺎﻧﻲ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺫﻟﻚ‬
‫ﻓﻲ ﺇﺗﻼﻑ ﺍﻟﻨﻔﻮﺱ‪.‬‬
‫ﻭﻗﻀﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻲ ﺑﻌﻴﺮ ﺑﻴﻦ ﺃﺭﺑﻌﺔ ﻧﻔﺮ‬
‫ﻓﻌﻘﻞ ﺃﺣﺪﻫﻢ ﻳﺪﻩ‪ ،‬ﻓﺘﺨﻄﻰ ﺇﻟﻰ ﺑﺌﺮ‪ ،‬ﻓﻮﻗﻊ ﻓﻴﻬﺎ‪ ،‬ﻓﺎﻧﺪﻕ‪ :‬ﺃﻥ‬
‫ﻋﻠﻰ ﺍﻟﺸﺮﻛﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺃﻥ ﻳﻐﺮﻣﻮﺍ ﻟﻪ ﺍﻟﺮﺑﻊ ﻣﻦ ﻗﻴﻤﺘﻪ‪ ،‬ﻷﻧﻪ ﺣﻔﻆ‪،‬‬
‫ﻭﺿﻴﻌﻪ ﻋﻠﻴﻪ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺘﺮﻙ ﻋﻘﺎﻟﻬﻢ ﺇﻳﺎﻩ‪.‬‬
‫ﻭﻓﻲ ﻋﻴﻦ ﺍﻟﺒﻬﻴﻤﺔ ﺇﺫﺍ ﻓﻘﺌﺖ ﺭﺑﻊ ﻗﻴﻤﺘﻬﺎ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ‬
‫ﺍﻵﺛﺎﺭ‪.‬‬
‫ﻭﺇﺫﺍ ﺟﻨﺖ ﺑﻬﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻏﻴﺮﻩ ﺟﻨﺎﻳﺔ ﺃﻭ ﻋﻠﻰ ﺑﻬﻴﻤﺔ‪،‬‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺠﻨﺎﻳﺔ ﺑﺘﻔﺮﻳﻂ ﻭﻗﻊ ﻣﻨﻪ ﻓﻲ ﺣﻔﻈﻬﺎ ﺃﻭ ﺑﺘﻌﺪ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ‬
‫ﻛﺎﻥ ﺿﺎﻣﻨﺎ ﻟﺠﻨﺎﻳﺘﻬﺎ ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ‬
‫ﻋﻠﻴﻪ ﺿﻤﺎﻥ‪ .‬ﻓﻤﻦ ﺫﻟﻚ ﺟﻨﺎﻳﺔ ﻏﻨﻢ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺯﺭﻉ ﻏﻴﺮﻩ‪.‬‬
‫ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻥ ﺗﺮﻙ ﺣﻔﻈﻬﺎ ﻟﻴﻼ‪ ،‬ﺣﺘﻰ ﺩﺧﻠﺖ ﻋﻠﻰ ﺯﺭﻉ ﻏﻴﺮﻩ‪،‬‬
‫ﻓﺄﻛﻠﺘﻪ‪ ،‬ﺃﻭ ﺃﻓﺴﺪﺗﻪ‪ ،‬ﻓﻬﻮ ﺿﺎﻣﻦ ﻟﺬﻟﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺇﻓﺴﺎﺩﻫﺎ ﻟﻪ ﻧﻬﺎﺭﺍ‬
‫ﻣﻦ ﻏﻴﺮ ﺳﺒﺐ ﺃﺣﺪ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺿﻤﺎﻥ‪ .‬ﻭﺫﻟﻚ ﺃﻥ ﻋﻠﻰ ﺻﺎﺣﺐ‬
‫ﺍﻟﺰﺭﻉ ﻣﺮﺍﻋﺎﺗﻪ ﻭﺣﻔﻈﻪ ﻧﻬﺎﺭﺍ‪ ،‬ﻭﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻐﻨﻢ ﺣﻔﻈﻬﺎ ﻟﻴﻼ‪.‬‬

‫)‪(٧٨١‬‬
‫ﻭﻣﻦ ﺃﺗﻠﻒ ﻋﻠﻰ ﻣﺴﻠﻢ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻤﻼﻫﻲ ﺍﻟﺘﻲ ﻻ ﻳﺠﻮﺯ ﺗﻤﻠﻜﻬﺎ‬
‫ﻣﺜﻞ ﺍﻟﻌﻮﺩ ﻭﺍﻟﻄﻨﺎﺑﻴﺮ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ‪ .‬ﻓﺈﻥ‬
‫ﺃﺗﻠﻒ ﺫﻟﻚ ﻋﻠﻰ ﺫﻣﻲ ﻓﻲ ﺣﺮﺯﻩ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺿﻤﺎﻧﻪ‪ .‬ﻓﺈﻥ ﺃﺗﻠﻔﻪ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﻇﻬﺮﻩ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺷﺊ ﻋﻠﻰ ﺣﺎﻝ‪.‬‬

‫)‪(٧٨٢‬‬