کتاب اصول شاشی [ترکمنی]
اﻟﻔﺼﻞ اﻟﺜﺎﻧﻲ ﻓﺼﻞ ﻓﻲ اﻟﻤﻄﻠﻖ ﻭالمقيد
1 ﺑﺤﺚ اﻟﻤﻄﻠﻖ ﺇﺫا ﺃﻣﻜﻦ اﻟﻌﻤﻞ ﺑﻪ ﻻ ﻳﺠﻮﺯ اﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻪ
ﺫﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻟﻰ ﺃﻥ اﻟﻤﻄﻠﻖ ﻣﻦ ﻛﺘﺎﺏ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺇﺫا ﺃﻣﻜﻦ اﻟﻌﻤﻞ ﺑﺈﻃﻼﻗﻪ ﻓﺎﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻪ ﺑﺨﺒﺮ اﻟﻮاﺣﺪ ﻭاﻟﻘﻴﺎﺱ ﻻ ﻳﺠﻮﺯ ﻣﺜﺎﻟﻪ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻓﺎﻏﺴﻠﻮا ﻭﺟﻮﻫﻜﻢ}
ﻓﺎﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻫﻮ اﻟﻐﺴﻞ ﻋﻠﻰ اﻹﻃﻼﻕ ﻓﻼ ﻳﺰاﺩ ﻋﻠﻴﻪ ﺷﺮﻁ اﻟﻨﻴﺔ ﻭاﻟﺘﺮﺗﻴﺐ ﻭاﻟﻤﻮاﻻﺓ ﻭاﻟﺘﺴﻤﻴﺔ ﺑﺎﻟﺨﺒﺮ ﻭﻟﻜﻦ ﻳﻌﻤﻞ ﺑﺎﻟﺨﺒﺮ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺘﻐﻴﺮ ﺑﻪ ﺣﻜﻢ اﻟﻜﺘﺎﺏ ﻓﻴﻘﺎﻝ اﻟﻐﺴﻞ اﻟﻤﻄﻠﻖ ﻓﺮﺽ ﺑﺤﻜﻢ اﻟﻜﺘﺎﺏ ﻭاﻟﻨﻴﺔ ﺳﻨﺔ ﺑﺤﻜﻢ اﻟﺨﺒﺮ
ﻭﻛﺬﻟﻚ ﻗﻠﻨﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {اﻟﺰاﻧﻴﺔ ﻭاﻟﺰاﻧﻲ ﻓﺎﺟﻠﺪﻭا ﻛﻞ ﻭاﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎﺋﺔ ﺟﻠﺪﺓ}
ﺇﻥ اﻟﻜﺘﺎﺏ ﺟﻌﻞ ﺟﻠﺪ اﻟﻤﺎﺋﺔ ﺣﺪا ﻟﻠﺰﻧﺎ ﻓﻼ ﻳﺰاﺩ ﻋﻠﻴﻪ اﻟﺘﻐﺮﻳﺐ ﺣﺪا ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼﻡ
(اﻟﺒﻜﺮ ﺑﺎﻟﺒﻜﺮ ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﺗﻐﺮﻳﺐ ﻋﺎﻡ)
ﺑﻞ ﻳﻌﻤﻞ ﺑﺎﻟﺨﺒﺮ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺘﻐﻴﺮ ﺑﻪ ﺣﻜﻢ اﻟﻜﺘﺎﺏ ﻓﻴﻜﻮﻥ اﻟﺠﻠﺪ ﺣﺪا ﺷﺮﻋﻴﺎ ﺑﺤﻜﻢ اﻟﻜﺘﺎﺏ ﻭاﻟﺘﻐﺮﻳﺐ ﻣﺸﺮﻭﻋﺎ ﺳﻴﺎﺳﺔ ﺑﺤﻜﻢ اﻟﺨﺒﺮ
ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﻟﻴﻄﻮﻓﻮا ﺑﺎﻟﺒﻴﺖ اﻟﻌﺘﻴﻖ}
ﻣﻄﻠﻖ ﻓﻲ ﻣﺴﻤﻰ اﻟﻄﻮاﻑ ﺑﺎﻟﺒﻴﺖ ﻓﻼ ﻳﺰاﺩ ﻋﻠﻴﻪ ﺷﺮﻁ اﻟﻮﺿﻮء ﺑﺎﻟﺨﺒﺮ ﺑﻞ ﻳﻌﻤﻞ ﺑﻪ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺘﻐﻴﺮ ﺑﻪ ﺣﻜﻢ اﻟﻜﺘﺎﺏ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻄﻠﻖ اﻟﻄﻮاﻑ ﻓﺮﺿﺎ ﺑﺤﻜﻢ اﻟﻜﺘﺎﺏ ﻭاﻟﻮﺿﻮء ﻭاﺟﺒﺎ ﺑﺤﻜﻢ اﻟﺨﺒﺮ ﻓﻴﺠﺒﺮ اﻟﻨﻘﺼﺎﻥ اﻟﻻﺯﻡ ﺑﺘﺮﻙ اﻟﻮﺿﻮء اﻟﻮاﺟﺐ ﺑﺎﻟﺪﻡ ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭاﺭﻛﻌﻮا ﻣﻊ اﻟﺮاﻛﻌﻴﻦ} / 2 ﺑﺤﺚ ﺟﻮاﺯ اﻟﺘﻮﺿﻲ ﺑﻤﺎء اﻟﺰﻋﻔﺮاﻥ ﻭﺃﻣﺜﺎﻟﻪ
ﻣﻄﻠﻖ ﻓﻲ ﻣﺴﻤﻰ اﻟﺮﻛﻮﻉ ﻓﻼ ﻳﺰاﺩ ﻋﻠﻴﻪ ﺷﺮﻁ اﻟﺘﻌﺪﻳﻞ ﺑﺤﻜﻢ اﻟﺨﺒﺮ ﻭﻟﻜﻦ ﻳﻌﻤﻞ ﺑﺎﻟﺨﺒﺮ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺘﻐﻴﺮ ﺑﻪ ﺣﻜﻢ اﻟﻜﺘﺎﺏ
ﻓﻴﻜﻮﻥ ﻣﻄﻠﻖ اﻟﺮﻛﻮﻉ ﻓﺮﺿﺎ ﺑﺤﻜﻢ اﻟﻜﺘﺎﺏ
ﻭاﻟﺘﻌﺪﻳﻞ ﻭاﺟﺒﺎ ﺑﺤﻜﻢ اﻟﺨﺒﺮ ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ
ﻳﺠﻮﺯ اﻟﺘﻮﺿﻲ ﺑﻤﺎء اﻟﺰﻋﻔﺮاﻥ ﻭﺑﻜﻞ ﻣﺎء ﺧﺎﻟﻄﻪ ﺷﻲء ﻃﺎﻫﺮ ﻓﻐﻴﺮ ﺃﺣﺪ ﺃﻭﺻﺎﻓﻪ ﻷﻥ ﺷﺮﻁ اﻟﻤﺼﻴﺮ ﺇﻟﻰ اﻟﺘﻴﻤﻢ ﻋﺪﻡ ﻣﻄﻠﻖ اﻟﻤﺎء ﻭﻫﺬا ﻗﺪ ﺑﻘﻲ ﻣﺎء ﻣﻄﻠﻘﺎ ﻓﺈﻥ ﻗﻴﺪ اﻹﺿﺎﻓﺔ ﻣﺎ ﺃﺯاﻝ ﻋﻨﻪ اﺳﻢ اﻟﻤﺎء ﺑﻞ ﻗﺮﺭﻩ ﻓﻴﺪﺧﻞ ﺗﺤﺖ ﺣﻜﻢ ﻣﻄﻠﻖ اﻟﻤﺎء ﻭﻛﺎﻥ ﺷﺮﻁ ﺑﻘﺎﺋﻪ ﻋﻠﻰ ﺻﻔﺔ اﻟﻤﻨﺰﻝ ﻣﻦ اﻟﺴﻤﺎء ﻗﻴﺪا ﻟﻬﺬا اﻟﻤﻄﻠﻖ ﻭﺑﻪ ﻳﺨﺮﺝ ﺣﻜﻢ ﻣﺎء اﻟﺰﻋﻔﺮاﻥ ﻭاﻟﺼﺎﺑﻮﻥ ﻭاﻷﺷﻨﺎﻥ ﻭﺃﻣﺜﺎﻟﻪ ﻭﺧﺮﺝ ﻋﻦ ﻫﺬﻩ اﻟﻘﻀﻴﺔ اﻟﻤﺎء اﻟﻨﺠﺲ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﻟﻜﻦ ﻳﺮﻳﺪ ﻟﻴﻄﻬﺮﻛﻢ}
ﻭاﻟﻨﺠﺲ ﻻ ﻳﻔﻴﺪ اﻟﻄﻬﺎﺭﺓ ﻭﺑﻬﺬﻩ اﻹﺷﺎﺭﺓ ﻋﻠﻢ ﺃﻥ اﻟﺤﺪﺙ ﺷﺮﻁ ﻟﻮﺟﻮﺏ اﻟﻮﺿﻮء ﻓﺈﻥ ﺗﺤﺼﻴﻞ اﻟﻄﻬﺎﺭﺓ ﺑﺪﻭﻥ ﻭﺟﻮﺩ اﻟﺤﺪﺙ ﻣﺤﺎﻝ
ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ اﻟﻤﻈﺎﻫﺮ ﺇﺫا ﺟﺎﻣﻊ اﻣﺮﺃﺗﻪ ﻓﻲ ﺧﻼﻝ اﻹﻃﻌﺎﻡ ﻻ ﻳﺴﺘﺄﻧﻒ اﻹﻃﻌﺎﻡ ﻷﻥ اﻟﻜﺘﺎﺏ ﻣﻄﻠﻖ ﻓﻲ ﺣﻖ اﻹﻃﻌﺎﻡ ﻓﻼ ﻳﺰاﺩ ﻋﻠﻴﻪ ﺷﺮﻁ ﻋﺪﻡ اﻟﻤﺴﻴﺲ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ اﻟﺼﻮﻡ ﺑﻞ اﻟﻤﻄﻠﻖ ﻳﺠﺮﻱ ﻋﻠﻰ ﺇﻃﻼﻗﻪ ﻭاﻟﻤﻘﻴﺪ ﻋﻠﻰ ﺗﻘﻴﻴﺪﻩ
ﻭﻛﺬﻟﻚ ﻗﻠﻨﺎ اﻟﺮﻗﺒﺔ ﻓﻲ ﻛﻔﺎﺭﺓ اﻟﻈﻬﺎﺭ ﻭاﻟﻴﻤﻴﻦ ﻣﻄﻠﻘﺔ ﻓﻼ ﻳﺰاﺩ ﻋﻠﻴﻪ ﺷﻼﻁ اﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻛﻔﺎﺭﺓ اﻟﻘﺘﻞ ﺑﺤﺚ اﻟﻤﺸﺘﺮﻙ ﻭاﻟﻤﺆﻭﻝ
ﺇﻥ ﻗﻴﻞ ﺃﻥ اﻟﻜﺘﺎﺏ ﻓﻲ ﻣﺴﺢ اﻟﺮﺃﺱ ﻳﻮﺟﺐ ﻣﺴﺢ ﻣﻄﻠﻖ اﻟﺒﻌﺾ ﻭﻗﺪ ﻗﻴﺪﺗﻤﻮﻩ ﺑﻤﻘﺪاﺭ اﻟﻨﺎﺻﻴﺔ ﺑﺎﻟﺨﺒﺮ ﻭاﻟﻜﺘﺎﺏ ﻣﻄﻠﻖ ﻓﻲ اﻧﺘﻬﺎء اﻟﺤﺮﻣﺔ اﻟﻐﻠﻴﻈﺔ ﺑﺎﻟﻨﻜﺎﺡ ﻭﻗﺪ ﻗﻴﺪﺗﻤﻮﻩ ﺑﺎﻟﺪﺧﻮﻝ ﺑﺤﺪﻳﺚ اﻣﺮﺃﺓ ﺭﻓﺎﻋﺔ
ﻗﻠﻨﺎ ﺇﻥ اﻟﻜﺘﺎﺏ ﻟﻴﺲ ﺑﻤﻄﻠﻖ ﻓﻲ ﺑﺎﺏ اﻟﻤﺴﺢ ﻓﺈﻥ ﺣﻜﻢ اﻟﻤﻄﻠﻖ ﺃﻥ ﻳﻜﻮﻥ اﻵﺗﻲ ﺑﺄﻱ ﻓﺮﺩ ﻛﺎﻥ ﺁﺗﻴﺎ ﺑﺎﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻭاﻵﺗﻲ ﺑﺄﻱ ﺑﻌﺾ ﻛﺎﻥ ﻫﻬﻨﺎ ﻟﻴﺲ ﺑﺂﺕ ﺑﺎﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻓﺈﻧﻪ ﻟﻮ ﻣﺴﺢ ﻋﻠﻰ اﻟﻨﺼﻒ ﺃﻭ ﻋﻠﻰ اﻟﺜﻠﺜﻴﻦ ﻻ ﻳﻜﻮﻥ اﻟﻜﻞ ﻓﺮﺿﺎ ﻭﺑﻪ ﻓﺎﺭﻕ اﻟﻤﻄﻠﻖ اﻟﻤﺠﻤﻞ
ﻭﺃﻣﺎ ﻗﻴﺪ اﻟﺪﺧﻮﻝ ﻓﻘﺪ ﻗﺎﻝ اﻟﺒﻌﺾ ﺃﻥ اﻟﻨﻜﺎﺡ ﻓﻲ اﻟﻨﺺ ﺣﻤﻞ ﻋﻠﻰ اﻟﻮﻃءﺈﺫ اﻟﻌﻘﺪ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﻟﻔﻆ اﻟﺰﻭﺝ ﻭﺑﻬﺬا ﻳﺰﻭﻝ اﻟﺴﺆاﻝ
ﻭﻗﺎﻝ اﻟﺒﻌﺾ ﻗﻴﺪ اﻟﺪﺧﻮﻝ ﺛﺒﺖ اﻟﺨﺒﺮ ﻭﺟﻌﻠﻮﻩ ﻣﻦ اﻟﻤﺸﺎﻫﻴﺮ ﻓﻼ ﻳﻠﺰﻣﻬﻢ ﺗﻘﻴﻴﺪ اﻟﻜﺘﺎﺏ ﺑﺨﺒﺮ اﻟﻮاﺣﺪ