کتاب اصول شاشی [ترکمنی]
ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ - ﺑﺤﺚ ﺗﻘﺴﻴﻢ اﻟﻌﺎﻡ ﺇﻟﻰ ﻗﺴﻤﻴﻦ
{ﻗﺪ ﻋﻠﻤﻨﺎ ﻣﺎ ﻓﺮﺿﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻲ ﺃﺯﻭاﺟﻬﻢ}
ﺧﺎﺹ ﻓﻲ اﻟﺘﻘﺪﻳﺮ اﻟﺸﺮﻋﻲ ﻓﻼ ﻳﺘﺮﻙ اﻟﻌﻤﻞ ﺑﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﻋﻘﺪ ﻣﺎﻟﻲ ﻓﻴﻌﺘﺒﺮ ﺑﺎﻟﻌﻘﻮﺩ اﻟﻤﺎﻟﻴﺔ ﻓﻴﻜﻮﻥ ﺗﻘﺪﻳﺮ اﻟﻤﺎﻝ ﻓﻴﻪ ﻣﻮﻛﻮﻻ ﺇﻟﻰ ﺭﺃﻱ اﻟﺰﻭﺟﻴﻦ ﻛﻤﺎ ﺫﻛﺮﻩ اﻟﺸﺎﻓﻌﻲ ﻭﻓﺮﻉ ﻋﻠﻰ ﻫﺬا ﺃﻥ اﻟﺘﺨﻠﻲ ﻟﻨﻔﻞ اﻟﻌﺒﺎﺩﺓ ﺃﻓﻀﻞ ﻣﻦ اﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻨﻜﺎﺡ ﻭﺃﺑﺎﺡ ﺇﺑﻄﺎﻟﻪ ﺑﺎﻟﻄﻼﻕ ﻛﻴﻒ ﻣﺎ ﺷﺎء اﻟﺰﻭﺝ ﻣﻦ ﺟﻤﻊ ﻭﺗﻔﺮﻳﻖ ﻭﺃﺑﺎﺡ ﺇﺭﺳﺎﻝ اﻟﺜﻼﺙ ﺟﻤﻠﺔ ﻭاﺣﺪﺓ ﻭﺟﻌﻞ ﻋﻘﺪ اﻟﻨﻜﺎﺡ ﻗﺎﺑﻼ ﻟﻠﻔﺴﺦ ﺑﺎﻟﺨﻠﻊ ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﺣﺘﻰ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﻴﺮﻩ}
ﺧﺎﺹ ﻓﻲ ﻭﺟﻮﺩ اﻟﻨﻜﺎﺡ ﻣﻦ اﻟﻤﺮﺃﺓ ﻓﻼ ﻳﺘﺮﻙ اﻟﻌﻤﻞ ﺑﻪ ﺑﻤﺎ ﺭﻭﻱ ﻋﻦ اﻟﻨﺒﻲ ﻋﻠﻴﻪ اﻟﺴﻼﻡ
ﺃﻳﻤﺎ اﻣﺮﺁﺓ ﻧﻜﺤﺖ ﻧﻔﺴﻬﺎ ﺑﻐﻴﺮ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ﺑﺎﻃﻞ ﺑﺎﻃﻞ ﻭﻳﺘﻔﺮﻉ ﻣﻨﻪ اﻟﺨﻼﻑ ﻓﻲ ﺣﻞ اﻟﻮﻁء ﻭﻟﺰﻭﻡ اﻟﻤﻬﺮ ﻭاﻟﻨﻔﻘﺔ ﻭاﻟﺴﻜﻨﻰ ﻭﻭﻗﻮﻉ اﻟﻄﻼﻕ ﻭاﻟﻨﻜﺎﺡ ﺑﻌﺪ اﻟﻄﻠﻘﺎﺕ اﻟﺜﻼﺙ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻗﺪﻣﺎء ﺃﺻﺤﺎﺑﻪ ﺑﺨﻼﻑ ﻣﺎ اﺧﺘﺎﺭﻩ اﻟﻤﺘﺄﺧﺮﻭﻥ ﻣﻨﻬﻢ
ﻭﺃﻣﺎ اﻟﻌﺎﻡ ﻓﻨﻮﻋﺎﻥ ﻋﺎﻡ ﺧﺺ ﻋﻨﻪ اﻟﺒﻌﺾ ﻭﻋﺎﻡ ﻟﻢ ﻳﺨﺺ ﻋﻨﻪ ﺷﻲء ﻓﻬﻮ ﺑﻤﻨﺰﻟﺔ اﻟﺨﺎﺹ ﻓﻲ ﺣﻖ ﻟﺰﻭﻡ اﻟﻌﻤﻞ ﺑﻪ ﻻ ﻣﺤﺎﻟﺔ ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ ﺇﺫا ﻗﻄﻊ ﻳﺪ اﻟﺴﺎﺭﻕ ﺑﻌﺪﻣﺎ ﻫﻠﻚ اﻟﻤﺴﺮﻭﻕ ﻋﻨﺪﻩ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ اﻟﻀﻤﺎﻥ ﻷﻥ اﻟﻘﻄﻊ ﺟﺰاء ﺟﻤﻴﻊ ﻣﺎ اﻛﺘﺴﺒﻪ ﺑﺤﺚ ﻋﻤﻮﻡ ﻛﻠﻤﺔ ﻣﺎ
ﺇﻥ ﻛﻠﻤﺔ ﻣﺎ ﻋﺎﻣﺔ ﺗﺘﻨﺎﻭﻝ ﺟﻤﻴﻊ ﻣﺎ ﻭﺟﺪ ﻣﻦ اﻟﺴﺎﺭﻕ ﻭﺑﺘﻘﺪﻳﺮ ﺇﻳﺠﺎﺏ اﻟﻀﻤﺎﻥ ﻳﻜﻮﻥ اﻟﺠﺰاء ﻫﻮ اﻟﻤﺠﻤﻮﻉ ﻭﻻ ﻳﺘﺮﻙ اﻟﻌﻤﻞ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ اﻟﻐﺼﺐ ﻭاﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻛﻠﻤﺔ ﻣﺎ ﻋﺎﻣﺔ ﻣﺎ ﺫﻛﺮﻩ ﻣﺤﻤﺪ ﺭﺣﻤﻪ اﻟﻠﻪ ﺇﺫا ﻗﺎﻝ اﻟﻤﻮﻟﻰ ﻟﺠﺎﺭﻳﺘﻪ ﺇﻥ ﻛﺎﻥ ﻣﺎ ﻓﻲ ﺑﻄﻨﻚ ﻏﻼﻣﺎ ﻓﺄﻧﺖ ﺣﺮﺓ ﻓﻮﻟﺪﺕ ﻏﻼﻣﺎ ﻭﺟﺎﺭﻳﺔ ﻻ ﺗﻌﺘﻖ ﻭﺑﻤﺜﻠﻪ ﻧﻘﻮﻝ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻓﺎﻗﺮﺅﻭا ﻣﺎ ﺗﻴﺴﺮ ﻣﻦ اﻟﻘﺮﺁﻥ}
ﻓﺈﻧﻪ ﻋﺎﻡ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺗﻴﺴﺮ ﻣﻦ اﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺿﺮﻭﺭﺗﻪ ﻋﺪﻡ ﺗﻮﻗﻒ اﻟﺠﻮاﺯ ﻋﻠﻰ ﻗﺮاءﺓ اﻟﻔﺎﺗﺤﺔ ﻭﺟﺎء ﻓﻲ اﻟﺨﺒﺮ ﺃﻧﻪ ﻗﺎﻝ ﻻ ﺻﻼﺓ ﺇﻻ ﺑﻔﺎﺗﺤﺔ اﻟﻜﺘﺎﺏ ﻓﻌﻤﻠﻨﺎ ﺑﻬﻤﺎ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺘﻐﻴﺮ ﺑﻪ ﺣﻜﻢ اﻟﻜﺘﺎﺏ ﺑﺄﻥ ﻧﺤﻤﻞ اﻟﺨﺒﺮ ﻋﻠﻰ ﻧﻔﻲ اﻟﻜﻤﺎﻝ ﺣﺘﻰ ﻳﻜﻮﻥ ﻣﻄﻠﻖ اﻟﻘﺮاءﺓ ﻓﺮﺿﺎ ﺑﺤﻜﻢ اﻟﻜﺘﺎﺏ ﻭﻗﺮاءﺓ اﻟﻔﺎﺗﺤﺔ ﻭاﺟﺒﺔ ﺑﺤﻜﻢ اﻟﺨﺒﺮ ﻭﻗﻠﻨﺎ ﻛﺬﻟﻚ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﻻ ﺗﺄﻛﻠﻮا ﻣﻤﺎ ﻟﻢ ﻳﺬﻛﺮ اﺳﻢ اﻟﻠﻪ ﻋﻠﻴﻪ}
ﺃﻧﻪ ﻳﻮﺟﺐ ﺣﺮﻣﺔ ﻣﺘﺮﻭﻙ اﻟﺘﺴﻤﻴﺔ ﻋﺎﻣﺪا ﻭﺟﺎء ﻓﻲ اﻟﺨﺒﺮ ﺃﻧﻪ ﻋﻠﻴﻪ اﻟﺴﻼﻡ ﺳﺌﻞ ﻋﻦ ﻣﺘﺮﻭﻙ اﻟﺘﺴﻤﻴﺔ ﻋﺎﻣﺪا ﻓﻘﺎﻝ
(ﻛﻠﻮﻩ ﻓﺈﻥ ﺗﺴﻤﻴﺔ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﻗﻠﺐ ﻛﻞ اﻣﺮﻯء ﻣﺴﻠﻢ) ﻓﻼ ﻳﻤﻜﻦ اﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﻤﺎﻷﻧﻪ ﻟﻮ ﺛﺒﺖ اﻟﺤﻞ ﺑﺘﺮﻛﻬﺎ ﻋﺎﻣﺪا ﻟﺜﺒﺖ اﻟﺤﻞ ﺑﺘﺮﻛﻬﺎ ﻧﺎﺳﻴﺎ ﻓﺤﻴﻨﺌﺬ ﻳﺮﺗﻔﻊ ﺣﻜﻢ اﻟﻜﺘﺎﺏ ﻓﻴﺘﺮﻙ اﻟﺨﺒﺮ ﺑﺤﺚ اﻟﻌﺎﻡ اﻟﻤﺨﺼﻮﺹ ﻣﻨﻪ اﻟﺒﻌﺾ
ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﺃﻣﻬﺎﺗﻜﻢ اﻟﻻﺗﻲ ﺃﺭﺿﻌﻨﻜﻢ}
ﻳﻘﺘﻀﻲ ﺑﻌﻤﻮﻣﻪ ﺣﺮﻣﺔ ﻧﻜﺎﺡ اﻟﻤﺮﺿﻌﺔ ﻭﻗﺪ ﺟﺎء ﻓﻲ اﻟﺨﺒﺮ
ﻻ ﺗﺤﺮﻡ اﻟﻤﺼﺔ ﻭﻻ اﻟﻤﺼﺘﺎﻥ ﻭﻻ اﻹﻣﻼﺟﺔ ﻭﻻ اﻹﻣﻼﺟﺘﺎﻥ ﻓﻠﻢ ﻳﻤﻜﻦ اﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﻤﺎ ﻓﻴﺘﺮﻙ اﻟﺨﺒﺮ
(ﻭﺃﻣﺎ اﻟﻌﺎﻡ اﻟﺬﻱ ﺧﺺ ﻋﻨﺪ اﻟﺒﻌﺾ ﻓﺤﻜﻤﻪ) ﺃﻧﻪ ﻳﺠﺐ اﻟﻌﻤﻞ ﺑﻪ ﻓﻲ اﻟﺒﺎﻗﻲ ﻣﻊ اﻻﺣﺘﻤﺎﻝ ﻓﺈﺫا ﺃﻗﺎﻡ اﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺗﺨﺼﻴﺺ اﻟﺒﺎﻗﻲ ﻳﺠﻮﺯ ﺗﺨﺼﻴﺼﻪ ﺑﺨﺒﺮ اﻟﻮاﺣﺪ ﺃﻭ اﻟﻘﻴﺎﺱ ﺇﻟﻰ ﺃﻥ ﻳﺒﻘﻰ اﻟﺜﻠﺚ ﺑﻌﺪ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ ﻓﻴﺠﺐ اﻟﻌﻤﻞ ﺑﻪ ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺫﻟﻚ ﻷﻥ اﻟﻤﺨﺼﺺ اﻟﺬﻱ ﺃﺧﺮﺝ اﻟﺒﻌﺾ ﻋﻦ اﻟﺠﻤﻠﺔ ﻟﻮ ﺃﺧﺮﺝ ﺑﻌﻀﺎ ﻣﺠﻬﻮﻻ ﻳﺜﺒﺖ اﻻﺣﺘﻤﺎﻝ ﻓﻲ ﻛﻞ ﻓﺮﺩ ﻣﻌﻴﻦ ﻓﺠﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻗﻴﺎ ﺗﺤﺖ ﺣﻜﻢ اﻟﻌﺎﻡ ﻭﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﺩاﺧﻼ ﺗﺤﺖ ﺩﻟﻴﻞ اﻟﺨﺼﻮﺹ ﻓﺎﺳﺘﻮﻯ اﻟﻄﺮﻓﺎﻥ ﻓﻲ ﺣﻖ اﻟﻤﻌﻴﻦ ﻓﺈﺫا ﺃﻗﺎﻡ اﻟﺪﻟﻴﻞ اﻟﺸﺮﻋﻲ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺟﻤﻠﺔ ﻣﺎ ﺩﺧﻞ ﺗﺤﺖ ﺩﻟﻴﻞ اﻟﺨﺼﻮﺹ ﺗﺮﺟﺢ ﺟﺎﻧﺐ ﻧﺨﺼﻴﺼﻪ ﻭﺇﻥ ﻛﺎﻥ اﻟﻤﺨﺼﺺ ﺃﺧﺮﺝ ﺑﻌﻀﺎ ﻣﻌﻠﻮﻣﺎ ﻋﻦ اﻟﺠﻤﻠﺔ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻻ ﺑﻌﻠﺔ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﻫﺬا اﻟﻔﺮﺩ اﻟﻤﻌﻴﻦ ﻓﺈﺫا ﻗﺎﻡ اﻟﺪﻟﻴﻞ اﻟﺸﺮﻋﻲ ﻋﻠﻰ ﻭﺟﻮﺩ ﺗﻠﻚ اﻟﻌﻠﺔ ﻓﻲ ﻏﻴﺮ ﻫﺬا اﻟﻔﺮﺩ اﻟﻤﻌﻴﻦ ﺗﺮﺟﺢ ﺟﻬﺔ ﺗﺨﺼﻴﺼﻪ ﻓﻴﻌﻤﻞ ﺑﻪ ﻣﻊ ﻭﺟﻮﺩ اﻻﺣﺘﻤﺎﻝ