کتاب اصول شاشی [ترکمنی]
اﻟﻔﺼﻞ اﻟﺮاﺑﻊ ﻓﺼﻞ ﻓﻲ اﻟﺤﻘﻴﻘﺔ ﻭاﻟﻤﺠﺎﺯ
ﻛﻞ ﻟﻔﻆ ﻭﺿﻌﻪ ﻭاﺿﻊ اﻟﻠﻐﺔ ﺑﺈﺯاء ﺷﻲء ﻓﻬﻮ ﺣﻘﻴﻘﺔ ﻟﻪ ﻭﻟﻮ اﺳﺘﻌﻤﻞ ﻓﻲ ﻏﻴﺮﻩ ﻳﻜﻮﻥ ﻣﺠﺎﺯا ﻻ ﺣﻘﻴﻘﺔ ﺛﻢ اﻟﺤﻘﻴﻘﺔ ﻣﻊ اﻟﻤﺠﺎﺯ ﻻ ﻳﺠﺘﻤﻌﺎﻥ اﺭاﺩﺓ ﻣﻦ ﻟﻔﻆ ﻭاﺣﺪ ﻓﻲ ﺣﺎﻟﺔ ﻭاﺣﺪﺓ ﻭﻟﻬﺬا ﻗﻠﻨﺎ ﻟﻤﺎ ﺃﺭﻳﺪ ﻣﺎ ﻳﺪﺧﻞ ﻓﻲ اﻟﺼﺎﻉ ﺑﻘﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼﻡ
(ﻻ ﺗﺒﻴﻌﻮا اﻟﺪﺭﻫﻢ ﺑﺎﻟﺪﺭﻫﻤﻴﻦ ﻭﻻ اﻟﺼﺎﻉ ﺑﺎﻟﺼﺎﻋﻴﻦ) ﻭﺳﻘﻂ اﻋﺘﺒﺎﺭ ﻧﻔﺲ اﻟﺼﺎﻉ ﺣﺘﻰ ﺟﺎﺯ ﺑﻴﻊ اﻟﻮاﺣﺪ ﻣﻨﻪ ﺑﺎﻹﺛﻨﻴﻦ
ﻭﻟﻤﺎ ﺃﺭﻳﺪ اﻟﻮﻗﺎﻉ ﻣﻦ ﺁﻳﺔ اﻟﻤﻼﻣﺴﺔ ﺳﻘﻂ اﻋﺘﺒﺎﺭ ﺇﺭاﺩﺓ اﻟﻤﺲ ﺑﺎﻟﻴﺪ اﻟﺤﻘﻴﻘﺔ ﻭاﻟﻤﺠﺎﺯ
ﻗﺎﻝ ﻣﺤﻤﺪ ﺇﺫاﺃﻭﺻﻰ ﻟﻤﻮاﻟﻴﻪ ﻭﻟﻪ ﻣﻮاﻝ ﺃﻋﺘﻘﻬﻢ ﻭﻟﻤﻮاﻟﻴﻪ ﻣﻮاﻝ اﻋﺘﻘﻮﻫﻢ ﻛﺎﻧﺖ اﻟﻮﺻﻴﺔ ﻟﻤﻮاﻟﻴﻪ ﺩﻭﻥ ﻣﻮاﻟﻲ ﻣﻮاﻟﻴﻪ
ﻭﻓﻲ اﻟﺴﻴﺮ اﻟﻜﺒﻴﺮ ﻟﻮ اﺳﺘﺄﻣﻦ ﺃﻫﻞ اﻟﺤﺮﺏ ﻋﻠﻰ ﺁﺑﺎﺋﻬﻢ ﻻ ﺗﺪﺧﻞ اﻷﺟﺪاﺩ ﻓﻲ اﻷﻣﺎﻥ ﻭﻟﻮ اﺳﺘﺄﻣﻨﻮا ﻋﻠﻰ ﺃﻣﻬﺎﺗﻬﻢ ﻻ ﻳﺜﺒﺖ اﻷﻣﺎﻥ ﻓﻲ ﺣﻖ اﻟﺠﺪاﺕ
ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ ﺇﺫا ﺃﻭﺻﻰ ﻷﺑﻜﺎﺭ ﺑﻨﻲ ﻓﻼﻥ ﻻ ﺗﺪﺧﻞ اﻟﻤﺼﺎﺑﺔ ﺑﺎﻟﻔﺠﻮﺭﻓﻲ ﺣﻜﻢ اﻟﻮﺻﻴﺔ
ﻭﻟﻮ ﺃﻭﺻﻰ ﻟﺒﻨﻲ ﻓﻼﻥ ﻭﻟﻪ ﺑﻨﻮﻥ ﻭﺑﻨﻮ ﺑﻨﻴﻪ ﻛﺎﻧﺖ اﻟﻮﺻﻴﺔ ﻟﺒﻨﻴﻪ ﺩﻭﻥ ﺑﻨﻲ ﺑﻨﻴﻪ
ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻟﻮ ﺣﻠﻒ ﻻ ﻳﻨﻜﺢ ﻓﻼﻧﺔ ﻭﻫﻲ ﺃﺟﻨﺒﻴﺔ ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ اﻟﻌﻘﺪ ﺣﺘﻰ ﻟﻮ ﺯﻧﺎ ﺑﻬﺎ ﻻ ﻳﺤﻨﺚ
ﻭﻟﺌﻦ ﻗﺎﻝ ﺇﺫا ﺣﻠﻒ ﻻ ﻳﻀﻊ ﻗﺪﻣﻪ ﻓﻲ ﺩاﺭ ﻓﻼﻥ ﻳﺤﻨﺚ ﻟﻮ ﺩﺧﻠﻬﺎ ﺣﺎﻓﻴﺎ ﺃﻭ ﻣﺘﻨﻌﻼ ﺃﻭ ﺭاﻛﺒﺎ ﻭﻛﺬﻟﻚ ﻟﻮ ﺣﻠﻒ ﻻ ﻳﺴﻜﻦ ﺩاﺭ ﻓﻼﻥ ﻳﺤﻨﺚ ﻟﻮ ﻛﺎﻧﺖ اﻟﺪاﺭ ﻣﻠﻜﺎ ﻟﻔﻼﻥ ﺃﻭ ﻛﺎﻧﺖ ﺑﺄﺟﺮﺓ اﻭ ﻋﺎﺩﻳﺔ ﻭﺫﻟﻚ ﺟﻤﻊ ﺑﻴﻦ اﻟﺤﻘﻴﻘﺔ ﻭاﻟﻤﺠﺎﺯ
ﻭﻛﺬﻟﻚ ﻟﻮ ﻗﺎﻝ ﻋﺒﺪﻩ ﺣﺮ ﻳﻮﻡ ﻳﻘﺪﻡ ﻓﻼﻥ ﻓﻘﺪﻡ ﻓﻼﻥ ﻟﻴﻼ ﺃﻭ ﻧﻬﺎﺭا ﻳﺤﻨﺚ
ﻗﻠﻨﺎ ﻭﺿﻊ اﻟﻘﺪﻡ ﺻﺎﺭ ﻣﺠﺎﺯا ﻋﻦ اﻟﺪﺧﻮﻝ ﺑﺤﻜﻢ اﻟﻌﺮﻑ ﻭاﻟﺪﺧﻮﻝ ﻻ ﻳﺘﻔﺎﻭﺕ ﻓﻲ اﻟﻔﺼﻠﻴﻦ ﻭﺩاﺭ ﻓﻼﻥ ﺻﺎﺭ ﻣﺠﺎﺯا ﻋﻦ ﺩاﺭ ﻣﺴﻜﻮﻧﺔ ﻟﻪ ﻭﺫﻟﻚ ﻻ ﻳﺘﻔﺎﻭﺕ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻠﻜﺎ ﻟﻪ ﺃﻭ ﻛﺎﻧﺖ ﺑﺄﺟﺮﺓ ﻟﻪ / 1 ﺑﺤﺚ ﺗﻘﺴﻴﻢ اﻟﺤﻘﻴﻘﺔ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ
ﻭاﻟﻴﻮﻡ ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﻘﺪﻭﻡ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻄﻠﻖ اﻟﻮﻗﺖ ﻷﻥ اﻟﻴﻮﻡ ﺇﺫا ﺃﺿﻴﻒ ﺇﻟﻰ ﻓﻌﻞ ﻻ ﻳﻤﺘﺪ ﻳﻜﻮﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻄﻠﻖ اﻟﻮﻗﺖ ﻛﻤﺎ ﻋﺮﻑ ﻓﻜﺎﻥ اﻟﺤﻨﺚ ﺑﻬﺬا اﻟﻄﺮﻳﻖ ﻻ ﺑﻄﺮﻳﻖ اﻟﺠﻤﻊ ﺑﻴﻦ اﻟﺤﻘﻴﻘﺔ ﻭاﻟﻤﺠﺎﺯ
ﺛﻢ اﻟﺤﻘﻴﻘﺔ ﺃﻧﻮاﻉ ﺛﻼﺛﺔ ﻣﺘﻌﺬﺭﺓ ﻭﻣﻬﺠﻮﺭﺓ ﻭﻣﺴﺘﻌﻤﻠﺔ
ﻭﻓﻲ اﻟﻘﺴﻤﻴﻦ اﻷﻭﻟﻴﻦ ﻳﺼﺎﺭ ﺇﻟﻰ اﻟﻤﺠﺎﺯ ﺑﺎﻻﺗﻔﺎﻕ
ﻭﻧﻈﻴﺮ اﻟﻤﺘﻌﺬﺭﺓ ﺇﺫا ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﻣﻦ ﻫﺬﻩ اﻟﺸﺠﺮﺓ ﺃﻭ ﻣﻦ ﻫﺬﻩ اﻟﻘﺪﺭ ﻓﺈﻥ ﺃﻛﻞ اﻟﺸﺠﺮﺓ ﻭاﻟﻘﺪﺭ ﻣﺘﻌﺬﺭ ﻓﻴﻨﺼﺮﻑ ﺫﻟﻚ ﺇﻟﻰ ﺛﻤﺮﺓ اﻟﺸﺠﺮﺓ ﻭﺇﻟﻰ ﻣﺎ ﻳﺤﻞ ﻓﻲ اﻟﻘﺪﺭ ﺣﺘﻰ ﻟﻮ ﺃﻛﻞ ﻣﻦ ﻋﻴﻦ اﻟﺸﺠﺮﺓ ﺃﻭ ﻣﻦ ﻋﻴﻦ اﻟﻘﺪﺭ ﺑﻨﻮﻉ ﺗﻜﻠﻒ ﻻ ﻳﺤﻨﺚ
ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ ﺇﺫا ﺣﻠﻒ ﻻ ﻳﺸﺮﺏ ﻣﻦ ﻫﺬﻩ اﻟﺒﻴﺮ ﻳﻨﺼﺮﻑ ﺫﻟﻚ ﺇﻟﻰ اﻻﻏﺘﺮاﻑ ﺣﺘﻰ ﻟﻮ ﻓﺮﺿﻨﺎ ﺃﻧﻪ ﻟﻮ ﻛﺮﻉ ﺑﻨﻮﻉ ﺗﻜﻠﻒ ﻻ ﻳﺤﻨﺚ ﺑﺎﻻﺗﻔﺎﻕ
ﻭﻧﻈﻴﺮ اﻟﻤﻬﺠﻮﺭﺓ ﻟﻮ ﺣﻠﻒ ﻻ ﻳﻀﻊ ﻗﺪﻣﻪ ﻓﻲ ﺩاﺭ ﻓﻼﻥ ﻓﺈﻥ ﺇﺭاﺩﺓ ﻭﺿﻊ اﻟﻘﺪﻡ ﻣﻬﺠﻮﺭﺓ ﻋﺎﺩﺓ
ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ اﻟﺘﻮﻛﻴﻞ ﺑﻨﻔﺲ اﻟﺨﺼﻮﻣﺔ ﻳﻨﺼﺮﻑ ﺇﻟﻰ ﻣﻄﻠﻖ ﺟﻮاﺏ اﻟﺨﺼﻢ ﺣﺘﻰ ﻳﺴﻊ ﻟﻠﻮﻛﻴﻞ ﺃﻥ ﻳﺠﻴﺐ ﺑﻨﻌﻢ ﻛﻤﺎ ﻳﺴﻌﻪ ﺃﻥ ﻳﺠﻴﺐ ﺑﻼ ﻷﻥ اﻟﺘﻮﻛﻴﻞ ﺑﻨﻔﺲ اﻟﺨﺼﻮﻣﺔ ﻣﻬﺠﻮﺭ ﺷﺮﻋﺎ ﻭﻋﺎﺩﺓ ﻭﻟﻮ ﻛﺎﻧﺖ اﻟﺤﻘﻴﻘﺔ ﻣﺴﺘﻌﻤﻠﺔ ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻣﺠﺎﺯ ﻣﺘﻌﺎﺭﻑ ﻓﺎﻟﺤﻘﻴﻘﺔ ﺃﻭﻟﻰ ﺑﻼ ﺧﻼﻑ ﻓﺈﻥ ﻛﺎﻥ ﻟﻬﺎ ﻣﺠﺎﺯ ﻣﺘﻌﺎﺭﻑ / 2 ﺑﺤﺚ ﻛﻮﻥ اﻟﻤﺠﺎﺯ ﺧﻠﻔﺎ ﻋﻦ اﻟﺤﻘﻴﻘﺔ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ
ﻓﺎﻟﺤﻘﻴﻘﺔ ﺃﻭﻟﻰ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ
ﻭﻋﻨﺪﻫﻤﺎ اﻟﻌﻤﻞ ﺑﻌﻤﻮﻡ اﻟﻤﺠﺎﺯ ﺃﻭﻟﻰ ﻣﺜﺎﻟﻪ ﻟﻮ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﻣﻦ ﻫﺬﻩ اﻟﺤﻨﻄﺔ ﻳﻨﺼﺮﻑ ﺫﻟﻚ ﺇﻟﻰ ﻋﻴﻨﻬﺎ ﻋﻨﺪﻩ ﺣﺘﻰ ﻟﻮ ﺃﻛﻞ ﻣﻦ اﻟﺨﺒﺰ اﻟﺤﺎﺻﻞ ﻣﻨﻬﺎ ﻻ ﻳﺤﻨﺚ ﻋﻨﺪﻩ ﻭﻋﻨﺪﻫﻤﺎ ﻳﻨﺼﺮﻑ ﺇﻟﻰ ﻣﺎ ﺗﺘﻀﻤﻨﻪ اﻟﺤﻨﻄﺔ ﺑﻄﺮﻳﻖ ﻋﻤﻮﻡ اﻟﻤﺠﺎﺯ ﻓﻴﺤﻨﺚ ﺑﺄﻛﻠﻬﺎ ﻭﺑﺄﻛﻞ اﻟﺨﺒﺰ اﻟﺤﺎﺻﻞ ﻣﻨﻬﺎ
ﻭﻛﺬا ﻟﻮ ﺣﻠﻒ ﻻ ﻳﺸﺮﺏ ﻣﻦ اﻟﻔﺮاﺕ ﻳﻨﺼﺮﻑ ﺇﻟﻰ اﻟﺸﺮﺏ ﻣﻨﻬﺎ ﻛﺮﻋﺎ ﻋﻨﺪﻩ ﻭﻋﻨﺪﻫﻤﺎ ﺇﻟﻰ اﻟﻤﺠﺎﺯ اﻟﻤﺘﻌﺎﺭﻑ ﻭﻫﻮ ﺷﺮﺏ ﻣﺎﺋﻬﺎ ﺑﺄﻱ ﻃﺮﻳﻖ ﻛﺎﻥ
ﺛﻢ اﻟﻤﺠﺎﺯ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺧﻠﻒ ﻋﻦ اﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺣﻖ اﻟﻠﻔﻆ ﻭﻋﻨﺪﻫﻤﺎ ﺧﻠﻒ ﻋﻦ اﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺣﻖ اﻟﺤﻜﻢ ﺣﺘﻰ ﻟﻮ ﻛﺎﻧﺖ اﻟﺤﻘﻴﻘﺔ ﻣﻤﻜﻨﺔ ﻓﻲ ﻧﻔﺴﻬﺎ ﺇﻻ ﺃﻧﻪ اﻣﺘﻨﻊ اﻟﻌﻤﻞ ﺑﻬﺎ ﻟﻤﺎﻧﻊ ﻳﺼﺎﺭ ﺇﻟﻰ اﻟﻤﺠﺎﺯ ﻭﺇﻻ ﺻﺎﺭ اﻟﻜﻼﻡ ﻟﻐﻮا
ﻭﻋﻨﺪﻩ ﻳﺼﺎﺭ ﺇﻟﻰ اﻟﻤﺠﺎﺯ ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ اﻟﺤﻘﻴﻘﺔ ﻣﻤﻜﻨﺔ ﻓﻲ ﻧﻔﺴﻬﺎ
ﺃﻣﺜﺎﻟﻪ ﺇﺫا ﻗﺎﻝ ﻟﻌﺒﺪﻩ ﻭﻫﻮ ﺃﻛﺒﺮ ﺳﻨﺎ ﻣﻨﻪ ﻫﺬا اﺑﻨﻲ
ﻻ ﻳﺼﺎﺭ ﺇﻟﻰ اﻟﻤﺠﺎﺯ ﻋﻨﺪﻫﻤﺎ ﻻﺳﺘﺤﺎﻟﺔ اﻟﺤﻘﻴﻘﺔ
ﻭﻋﻨﺪﻩ ﻳﺼﺎﺭ ﺇﻟﻰ اﻟﻤﺠﺎﺯ ﺣﺘﻰ ﻳﻌﺘﻖ اﻟﻌﺒﺪ ﻭﻋﻠﻰ ﻫﺬا ﻳﺨﺮﺝ اﻟﺤﻜﻢ ﻓﻲ ﻗﻮﻟﻪ ﻟﻪ ﻋﻠﻲ ﺃﻟﻒ ﺃﻭ ﻋﻠﻰ ﻫﺬا اﻟﺠﺪاﺭ ﻭﻗﻮﻟﻪ ﻋﺒﺪﻱ ﺃﻭ ﺣﻤﺎﺭﻱ ﺣﺮ ﻭﻻ ﻳﻠﺰﻡ ﻋﻠﻰ ﻫﺬا ﺇﺫا ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ ﻫﺬﻩ اﺑﻨﺘﻲ ﻭﻟﻬﺎ ﻧﺴﺐ ﻣﻌﺮﻭﻑ ﻣﻦ ﻏﻴﺮﻩ ﺣﻴﺚ ﻻﺗﺤﺮﻡ ﻋﻠﻴﻪ ﻭﻻ ﻳﺠﻌﻞ ﺫﻟﻚ ﻣﺠﺎﺯا ﻋﻦ اﻟﻄﻼﻕ ﺳﻮاء ﻛﺎﻧﺖ اﻟﻤﺮﺃﺓ ﺃﺻﻐﺮ ﺳﻨﺎ ﻣﻨﻪ ﺃﻭ ﻛﺒﺮﻯ ﻷﻥ ﻫﺬا اﻟﻠﻔﻆ ﻟﻮ ﺻﺢ ﻣﻌﻨﺎﻩ ﻟﻜﺎﻥ ﻣﻨﺎﻓﻴﺎ ﻟﻠﻨﻜﺎﺡ ﻓﻴﻜﻮﻥ ﻣﻨﺎﻓﻴﺎ ﻟﺤﻜﻤﻪ ﻫﻮ اﻟﻄﻼﻕ ﻭﻻ اﺳﺘﻌﺎﺭﺓ ﻣﻊ ﻭﺟﻮﺩ اﻟﺘﻨﺎﻓﻲ
ﺑﺨﻼﻑ ﻗﻮﻟﻪ ﻫﺬا اﺑﻨﻲ ﻓﺈﻥ اﻟﺒﻨﻮﺓ ﻻ ﺗﻨﺎﻓﻲ ﺛﺒﻮﺕ اﻟﻤﻠﻚ ﻟﻷﺏ ﺑﻞ ﻳﺜﺒﺖ اﻟﻤﻠﻚ ﻟﻪ ﺛﻢ ﻳﻌﺘﻖ ﻋﻠﻴﻪ