اﻟﻔﺼﻞ اﻟﺴﺎﺩﺱ ﻓﺼﻞ ﻓﻲ اﻟﺼﺮﻳﺢ ﻭاﻟﻜﻨﺎﻳﺔ

اﻟﺼﺮﻳﺢ ﻟﻔﻆ ﻳﻜﻮﻥ اﻟﻤﺮاﺩ ﺑﻪ ﻇﺎﻫﺮا ﻛﻘﻮﻟﻪ ﺑﻌﺖ ﻭاﺷﺘﺮﻳﺖ ﻭﺃﻣﺜﺎﻟﻪ
ﻭﺣﻜﻤﻪ ﺃﻧﻪ ﻳﻮﺟﺐ ﺛﺒﻮﺕ ﻣﻌﻨﺎﻩ ﺑﺄﻱ ﻃﺮﻳﻖ ﻛﺎﻥ ﻣﻦ ﺇﺧﺒﺎﺭ ﺃﻭ ﻧﻌﺖ ﺃﻭ ﻧﺪاء
ﻭﻣﻦ ﺣﻜﻤﻪ ﺃﻧﻪ ﻳﺴﺘﻐﻨﻲ ﻋﻦ اﻟﻨﻴﺔ ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ
ﺇﺫا ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ ﺃﻧﺖ ﻃﺎﻟﻖ ﺃﻭ ﻃﻠﻘﺘﻚ ﺃﻭ ﻳﺎ ﻃﺎﻟﻖ ﻳﻘﻊ اﻟﻄﻼﻕ ﻧﻮﻯ ﺑﻪ اﻟﻄﻼﻕ ﺃﻭ ﻟﻢ ﻳﻨﻮ
ﻭﻛﺬا ﻟﻮ ﻗﺎﻝ ﻟﻌﺒﺪﻩ ﺃﻧﺖ ﺣﺮ ﺃﻭ ﺣﺮﺭﺗﻚ ﺃﻭ ﻳﺎ ﺣﺮ
ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ ﺇﻥ اﻟﺘﻴﻤﻢ ﻳﻔﻴﺪ اﻟﻄﻬﺎﺭﺓ ﻷﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﻟﻜﻦ ﻳﺮﻳﺪ ﻟﻴﻄﻬﺮﻛﻢ}
ﺻﺮﻳﺢ ﻓﻲ ﺣﺼﻮﻝ اﻟﻄﻬﺎﺭﺓ ﺑﻪ ﻭﻟﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ
ﺃﺣﺪﻫﻤﺎ ﺃﻧﻪ ﻃﻬﺎﺭﺓ ﺿﺮﻭﺭﻳﺔ
ﻭاﻵﺧﺮ اﻧﻪ ﻟﻴﺲ ﺑﻄﻬﺎﺭﺓ ﺑﻞ ﻫﻮ ﺳﺎﺗﺮا ﻟﻠﺤﺪﺙ ﻭﻋﻠﻰ ﻫﺬا ﻳﺨﺮﺝ اﻟﻤﺴﺎﺋﻞ ﻋﻠﻰ اﻟﻤﺬﻫﺒﻴﻦ
ﻣﻦ ﺟﻮاﺯﻩ ﻗﺒﻞ اﻟﻮﻗﺖ ﺇﺩاء اﻟﻔﺮﺿﻴﻦ ﺑﺘﻴﻤﻢ ﻭاﺣﺪ
ﻭﺃﻣﺎﻣﺔ اﻟﻤﺘﻴﻢ ﻟﻠﻤﺘﻮﺿﺌﻴﻦ
ﻭﺟﻮاﺯﻩ ﺑﺪﻭﻥ ﺧﻮﻑ ﺗﻠﻒ اﻟﻨﻔﺲ ﺃﻭ اﻟﻌﻀﻮ ﺑﺎﻟﻮﺿﻮء
ﻭﺟﻮاﺯﻩ ﻟﻠﻌﻴﺪ ﻭاﻟﺠﻨﺎﺯﺓ
ﻭﺟﻮاﺯﻩ ﺑﻨﻴﺔ اﻟﻄﻬﺎﺭﺓ
ﻭاﻟﻜﻨﺎﻳﺔ ﻫﻲ ﻣﺎ اﺳﺘﺘﺮ ﻣﻌﻨﺎﻩ
ﻭاﻟﻤﺠﺎﺯ ﻗﺒﻞ ﺃﻥ ﻳﺼﻴﺮ ﻣﺘﻌﺎﺭﻓﺎ ﺑﻤﻨﺰﻟﺔ اﻟﻜﻨﺎﻳﺔ ﻭﺣﻜﻢ اﻟﻜﻨﺎﻳﺔ ﺛﺒﻮﺕ اﻟﺤﻜﻢ ﺑﻬﺎ ﻋﻨﺪ ﻭﺟﻮﺩ اﻟﻨﻴﺔ ﺃﻭ ﺑﺪﻻﻟﺔ اﻟﺤﺎﻝ ﺇﺫ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺩﻟﻴﻞ ﻳﺰﻭﻝ ﺑﻪ اﻟﺘﺮﺩﺩ ﻭﻳﺘﺮﺟﺢ ﺑﻪ ﺑﻌﺾ اﻟﻮﺟﻮﻩ ﻭﻟﻬﺬا اﻟﻤﻌﻨﻰ ﺳﻤﻲ ﻟﻔﻆ اﻟﺒﻴﻨﻮﻧﺔ ﻭاﻟﺘﺤﺮﻳﻢ ﻛﻨﺎﻳﺔ ﻓﻲ ﺑﺎﺏ اﻟﻄﻼﻕ ﻟﻤﻌﻨﻰ اﻟﺘﺮﺩﺩ ﻭاﺳﺘﺘﺎﺭ اﻟﻤﺮاﺩ ﻻ ﺃﻧﻪ ﻳﻌﻤﻞ ﻋﻤﻞ اﻟﻄﻼﻕ ﻭﻳﺘﻔﺮﻉ ﻣﻨﻪ ﺣﻜﻢ اﻟﻜﻨﺎﻳﺎﺕ ﻓﻲ ﺣﻖ ﻋﺪﻡ ﻭﻻﻳﺔ اﻟﺮﺟﻌﺔ
ﻭﻟﻮﺟﻮﺩ ﻣﻌﻨﻰ اﻟﺘﺮﺩﺩ ﻓﻲ اﻟﻜﻨﺎﻳﺔ ﻻ ﻳﻘﺎﻡ ﺑﻬﺎ اﻟﻌﻘﻮﺑﺎﺕ ﺣﺘﻰ ﻟﻮ ﺃﻗﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻲ ﺑﺎﺏ اﻟﺰﻧﺎ ﻭاﻟﺴﺮﻗﺔ ﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻪ اﻟﺤﺪ ﻣﺎ ﻟﻢ ﻳﺬﻛﺮ اﻟﻠﻔﻆ اﻟﺼﺮﻳﺢ ﻭﻟﻬﺬااﻟﻤﻌﻨﻰ ﻻ ﻳﻘﺎﻡ اﻟﺤﺪ ﻋﻠﻰ اﻷﺧﺮﺱ ﺑﺎﻹﺷﺎﺭﺓ
ﻭﻟﻮ ﻗﺬﻑ ﺭﺟﻼ ﺑﺎﻟﺰﻧﺎ ﻓﻘﺎﻝ اﻵﺧﺮ ﺻﺪﻗﺖ ﻻ ﻳﺠﺐ اﻟﺤﺪ ﻻﺣﺘﻤﺎﻝ اﻟﺘﺼﺪﻳﻖ ﻟﻪ ﻓﻲ ﻏﻴﺮﻩ