کتاب اصول شاشی [ترکمنی]
اﻟﻔﺼﻞ اﻟﺜﺎﻣﻦ
ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﺘﺮﻙ ﺑﻪ ﺣﻘﺎﺋﻖ اﻷﻟﻔﺎﻅ ﻭﻣﺎ ﻳﺘﺮﻙ ﺑﻪ ﺣﻘﻴﻘﺔ اﻟﻠﻔﻆ ﺧﻤﺴﺔ ﺃﻧﻮاﻉ
ﺃﺣﺪﻫﺎ ﺩﻻﻟﺔ اﻟﻌﺮﻑ ﻭﺫﻟﻚ ﻷﻥ ﺛﺒﻮﺕ اﻷﺣﻜﺎﻡ ﺑﺎﻷﻟﻔﺎﻅ ﺇﻧﻤﺎ ﻛﺎﻥ ﻟﺪﻻﻟﺔ اﻟﻠﻔﻆ ﻋﻠﻰ اﻟﻤﻌﻨﻰ اﻟﻤﺮاﺩ ﻟﻠﻤﺘﻜﻠﻢ
ﻓﺈﺫا ﻛﺎﻥ اﻟﻤﻌﻨﻰ ﻣﺘﻌﺎﺭﻓﺎ ﺑﻴﻦ اﻟﻨﺎﺱ ﻛﺎﻥ ﺫﻟﻚ اﻟﻤﻌﻨﻰ اﻟﻤﺘﻌﺎﺭﻑ ﺩﻟﻴﻼ ﻋﻠﻰ ﺃﻧﻪ ﻫﻮ اﻟﻤﺮاﺩ ﺑﻪ ﻇﺎﻫﺮا ﻓﻴﺘﺮﺗﺐ ﻋﻠﻴﻪ اﻟﺤﻜﻢ
ﻣﺜﺎﻟﻪ ﻟﻮ ﺣﻠﻒ ﻻ ﻳﺸﺘﺮﻱ ﺭﺃﺳﺎ ﻓﻬﻮ ﻋﻠﻰ ﻣﺎ ﺗﻌﺎﺭﻓﻪ اﻟﻨﺎﺱ ﻓﻼ ﻳﺤﻨﺚ ﺑﺮﺃﺱ اﻟﻌﺼﻔﻮﺭ ﻭاﻟﺤﻤﺎﻣﺔﻭﻛﺬﻟﻚ ﻟﻮ ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﺑﻴﻀﺎ ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ اﻟﻤﺘﻌﺎﺭﻑ ﻓﻼ ﻳﺤﻨﺚ ﺑﺘﻨﺎﻭﻝ ﺑﻴﺾ اﻟﻌﺼﻔﻮﺭ ﻭاﻟﺤﻤﺎﻣﺔ
ﻭﺑﻬﺬا ﻇﻬﺮ ﺃﻥ ﺗﺮﻙ اﻟﺤﻘﻴﻘﺔ ﻻ ﻳﻮﺟﺐ اﻟﻤﺼﻴﺮ ﺇﻟﻰ اﻟﻤﺠﺎﺯ ﺑﻞ ﺟﺎﺯ ﺃﻥ ﺗﺜﺒﺖ ﺑﻪ اﻟﺤﻘﻴﻘﺔ اﻟﻘﺎﺻﺮﺓ ﻭﻣﺜﺎﻟﻪ ﺗﻘﻴﻴﺪ اﻟﻌﺎﻡ ﺑﺎﻟﺒﻌﺾ ﺑﺤﺚ ﺗﺮﻙ اﻟﺤﻘﻴﻘﺔ ﺑﺪﻻﻟﺔ ﻓﻲ ﻧﻔﺲ اﻟﻜﻼﻡ
ﻭﻛﺬﻟﻚ ﻟﻮ ﻧﺬﺭ ﺣﺠﺎ ﺃﻭ ﻣﺸﻴﺎ ﺇﻟﻰ ﺑﻴﺖ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻭ ﺃﻥ ﻳﻀﺮﺏ ﺑﺜﻮﺑﻪ ﺣﻄﻴﻢ اﻟﻜﻌﺒﺔ ﻳﻠﺰﻣﻪ اﻟﺤﺞ ﺑﺄﻓﻌﺎﻝ ﻣﻌﻠﻮﻣﺔ ﻟﻮﺟﻮﺩ اﻟﻌﺮﻑ
ﻭاﻟﺜﺎﻧﻲ ﻗﺪ ﺗﺘﺮﻙ اﻟﺤﻘﻴﻘﺔ ﺑﺪﻻﻟﺔ ﻓﻲ ﻧﻔﺲ اﻟﻜﻼﻡ ﻣﺜﺎﻟﻪ ﺇﺫا ﻗﺎﻝ ﻛﻞ ﻣﻤﻠﻮﻙ ﻟﻲ ﻓﻬﻮ ﺣﺮﻟﻢ ﻳﻌﺘﻖ ﻣﻜﺎﺗﺒﻮﻩ ﻭﻻ ﻣﻦ ﺃﻋﺘﻖ ﺑﻌﻀﻪ ﺇﻻ ﺇﺫا ﻧﻮﻯ ﺩﺧﻮﻟﻬﻢ ﻷﻥ ﻟﻔﻆ اﻟﻤﻤﻠﻮﻙ ﻣﻄﻠﻖ ﻳﺘﻨﺎﻭﻝ اﻟﻤﻤﻠﻮﻙ ﻣﻦ ﻛﻠﻮﺟﻪ ﻭاﻟﻤﻜﺎﺗﺐ ﻟﻴﺲ ﺑﻤﻤﻠﻮﻙ ﻭﻣﻦ ﻛﻞ ﻭﺟﻪ ﻭﻟﻬﺬا ﻟﻢ ﻳﺠﺰ ﺗﺼﺮﻓﻪ ﻓﻴﻪ ﻭﻻ ﻳﺤﻞ ﻟﻪ ﻭﻁء اﻟﻤﻜﺎﺗﺒﺔ ﻭﻟﻮ ﺗﺰﻭﺝ اﻟﻤﻜﺎﺗﺐ ﺑﻨﺖ ﻣﻮﻻﻩ ﺛﻢ ﻣﺎﺕ اﻟﻤﻮﻟﻰ ﻭﺭﺛﺘﻪ اﻟﺒﻨﺖ ﻟﻢ ﻳﻔﺴﺪ اﻟﻨﻜﺎﺡ
ﻭﺇﺫا ﻟﻢ ﻳﻜﻦ ﻣﻤﻠﻮﻛﺎ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﻻ ﻳﺪﺧﻞ ﺗﺤﺖ ﻟﻔﻆ اﻟﻤﻤﻠﻮﻙ اﻟﻤﻄﻠﻖ
ﻭﻫﺬا ﺑﺨﻼﻑ اﻟﻤﺪﺑﺮ ﻭﺃﻡ اﻟﻮﻟﺪ ﻓﺈﻥ اﻟﻤﻠﻚ ﻓﻴﻬﻤﺎ ﻛﺎﻣﻞ ﻭﻟﺬا ﺣﻞ ﻭﻁء اﻟﻤﺪﺑﺮﺓ ﻭﺃﻡ اﻟﻮﻟﺪ ﻭﺇﻧﻤﺎ اﻟﻨﻘﺼﺎﻥ ﻓﻲ اﻟﺮﻕ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﻳﺰﻭﻝ ﺑﺎﻟﻤﻮﺕ ﻻ ﻣﺤﺎﻟﺔ ﻭﻋﻠﻰ ﻫﺬا
ﻗﻠﻨﺎ ﺇﺫا ﺃﻋﺘﻖ اﻟﻤﻜﺎﺗﺐ ﻋﻦ ﻛﻔﺎﺭﺓ ﻳﻤﻴﻨﻪ ﺃﻭ ﻇﻬﺎﺭﻫﺎ ﺟﺎﺯ ﻭﻻ ﻳﺠﻮﺯ ﻓﻴﻬﻤﺎ ﺇﻋﺘﺎﻕ اﻟﻤﺪﺑﺮ ﻭﺃﻡ اﻟﻮﻟﺪ ﻷﻥ اﻟﻮاﺟﺐ ﻫﻮ اﻟﺘﺤﺮﻳﺮ ﻭﻫﻮ ﺇﺛﺒﺎﺕ اﻟﺤﺮﻳﺔ ﺑﺈﺯاﻟﺔ اﻟﺮﻕ ﻓﺈﺫا ﻛﺎﻥ اﻟﺮﻕ ﻓﻲ اﻟﻤﻜﺎﺗﺐ ﻛﺎﻣﻼ ﻛﺎﻥ ﺗﺤﺮﻳﺮﻩ ﺗﺤﺮﻳﺮا ﻣﻦ ﺟﻤﻴﻊ اﻟﻮﺟﻮﻩ ﻭﻓﻲ اﻟﻤﺪﺑﺮ ﻭﺃﻡ اﻟﻮﻟﺪ ﻟﻤﺎ ﻛﺎﻥ اﻟﺮﻕ ﻧﺎﻗﺼﺎ ﻻ ﻳﻜﻮﻥ اﻟﺘﺤﺮﻳﺮ ﺗﺤﺮﻳﺮا ﻣﻦ ﻛﻞ اﻟﻮﺟﻮﻩ
ﻭاﻟﺜﺎﻟﺚ ﻗﺪ ﺗﺘﺮﻙ اﻟﺤﻘﻴﻘﺔ ﺑﺪﻻﻟﺔ ﺳﻴﺎﻕ اﻟﻜﻼﻡ ﻗﺎﻝ ﻓﻲ (اﻟﺴﻴﺮ اﻟﻜﺒﻴﺮ) ﺇﺫا ﻗﺎﻝ اﻟﻤﺴﻠﻢ ﻟﻠﺤﺮﺑﻲ ﺇﻧﺰﻝ ﻓﻨﺰﻝ ﻛﺎﻥ ﺁﻣﻨﺎ ﺑﺤﺚ ﺗﺮﻙ اﻟﺤﻘﻴﻘﺔ ﺑﺪﻻﻟﺔ ﻣﻦ ﻗﺒﻞ اﻟﻤﺘﻜﻠﻢ
ﻭﻟﻮ ﻗﺎﻝ ﺇﻧﺰﻝ ﺇﻥ ﻛﻨﺖ ﺭﺟﻼ ﻓﻨﺰﻝ ﻻ ﻳﻜﻮﻥ ﺁﻣﻨﺎ
ﻭﻟﻮ ﻗﺎﻝ اﻟﺤﺮﺑﻲ اﻷﻣﺎﻥ اﻷﻣﺎﻥ ﻓﻘﺎﻝ اﻟﻤﺴﻠﻢ اﻷﻣﺎﻥ اﻷﻣﺎﻥ ﻛﺎﻥ ﺃﻣﻨﺎ
ﻭﻟﻮ ﻗﺎﻝ اﻷﻣﺎﻥ ﺳﺘﻌﻠﻢ ﻣﺎ ﺗﻠﻘﻰ ﻏﺪا ﺃﻭ ﻻ ﺗﻌﺠﻞ ﺣﺘﻰ ﺗﺮﻯ ﻓﻨﺰﻝ ﻻ ﻳﻜﻮﻥ ﺁﻣﻨﺎ
ﻭﻟﻮ ﻗﺎ اﺷﺘﺮ ﻟﻲ ﺟﺎﺭﻳﺔ ﻟﺘﺨﺪﻣﻨﻲ ﻓﺎﺷﺘﺮﻯ اﻟﻌﻤﻴﺎء ﺃﻭ اﻟﺸﻼء ﻻ ﻳﺠﻮﺯ
ﻭﻟﻮ ﻗﺎﻝ اﺷﺘﺮ ﻟﻲ ﺟﺎﺭﻳﺔ ﺣﺘﻰ ﺃﻃﺄﻫﺎ ﻓﺎﺷﺘﺮﻯ ﺃﺧﺘﻪ ﻣﻦ اﻟﺮﺿﺎﻉ ﻻ ﻳﻜﻮﻥ ﻋﻦ اﻟﻤﻮﻛﻞ
ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ ﻓﻲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼﻡ
(ﺇﺫا ﻭﻗﻊ اﻟﺬﺑﺎﺏ ﻓﻲ ﻃﻌﺎﻡ ﺃﺣﺪﻛﻢ ﻓﺎﻣﻘﻠﻮﻩ ﺛﻢ اﻧﻘﻠﻮﻩ ﻓﺈﻥ ﻓﻲ ﺇﺣﺪﻯ ﺟﻨﺎﺣﻴﻪ ﺩاء ﻭﻓﻲ اﻷﺧﺮﻯ ﺩﻭاء ﻭﺇﻧﻪ ﻟﻴﻘﺪﻡ اﻟﺪاء ﻋﻠﻰ اﻟﺪﻭاء)
ﺩﻝ ﺳﻴﺎﻕ اﻟﻜﻼﻡ ﻋﻠﻰ ﺃﻥ اﻟﻤﻘﻞ ﻟﺪﻓﻊ اﻷﺫﻯ ﻋﻨﺎ ﻻ ﻷﻣﺮ ﺗﻌﺒﺪﻱ ﺣﻘﺎ ﻟﻠﺸﺮﻉ ﻓﻼ ﻳﻜﻮﻥ ﻟﻹﻳﺠﺎﺏ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﺇﻧﻤﺎ اﻟﺼﺪﻗﺎﺕ ﻟﻠﻔﻘﺮاء}
ﻋﻘﻴﺐ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻠﻤﺰﻙ ﻓﻲ اﻟﺼﺪﻗﺎﺕ}
ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺫﻛﺮ اﻷﺻﻨﺎﻑ ﻟﻘﻄﻊ ﻃﻤﻌﻬﻢ ﻣﻦ اﻟﺼﺪﻗﺎﺕ ﺑﺒﻴﺎﻥ اﻟﻤﺼﺎﺭﻑ ﻟﻬﺎ ﻓﻼ ﻳﺘﻮﻗﻒ اﻟﺨﺮﻭﺝ ﻋﻦ اﻟﻌﻬﺪﺓ ﻋﻠﻰ اﻷﺩاء ﺇﻟﻰ اﻟﻜﻞ
ﻭاﻟﺮاﺑﻊ ﻗﺪ ﺗﺘﺮﻙ اﻟﺤﻘﻴﻘﺔ ﺑﺪﻻﻟﺔ ﻣﻦ ﻗﺒﻞ اﻟﻤﺘﻜﻠﻢ ﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻓﻤﻦ ﺷﺎء ﻓﻠﻴﺆﻣﻦ ﻭﻣﻦ ﺷﺎء ﻓﻠﻴﻜﻔﺮ} ﻭﺫﻟﻚ ﻷﻥ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺣﻜﻴﻢ ﻭاﻟﻜﻔﺮ ﻗﺒﻴﺢ ﻭاﻟﺤﻜﻴﻢ ﻻ ﻳﺄﻣﺮ ﺑﻪ ﻓﻴﺘﺮﻙ ﺩﻻﻟﺔ اﻟﻠﻔﻆ ﻋﻠﻰ اﻷﻣﺮ ﺑﺤﻜﻤﺔ اﻷﻣﺮ ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ ﺇﺫا ﻭﻛﻞ ﺑﺸﺮاء اﻟﻠﺤﻢ
ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﺎﻓﺮا ﻧﺰﻝ ﻋﻠﻰ اﻟﻄﺮﻳﻖ ﻓﻬﻮ ﻋﻠﻰ اﻟﻤﻄﺒﻮﺥ ﺃﻭ ﻋﻠﻰ اﻟﻤﺸﻮﻱ
ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺣﺐ ﻣﻨﺰﻝ ﻓﻬﻮ ﻋﻠﻰ اﻟﻨﻲء ﻭﻣﻦ ﻫﺬا اﻟﻨﻮﻉ ﻳﻤﻴﻦ اﻟﻔﻮﺭ ﻣﺜﺎﻟﻪ ﺇﺫا ﻗﺎﻝ ﺗﻌﺎﻝ ﺗﻐﺪ ﻣﻌﻲ ﻓﻘﺎﻝ ﻭاﻟﻠﻪ ﻻ ﺃﺗﻐﺪﻯ ﻳﻨﺼﺮﻑ ﺫﻟﻚ ﺇﻟﻰ اﻟﻐﺪاء اﻟﻤﺪﻋﻮ ﺇﻟﻴﻪ ﺣﺘﻰ ﻟﻮ ﺗﻐﺪﻯ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﻣﻨﺰﻟﻪ ﻣﻌﻪ ﺃﻭ ﻣﻊ ﻏﻴﺮﻩ ﻓﻲ ﺫﻟﻚ اﻟﻴﻮﻡ ﻻﻳﺤﻨﺚ
ﻭﻛﺬا ﺇﺫا ﻗﺎﻣﺖ اﻟﻤﺮﺃﺓ ﺗﺮﻳﺪ اﻟﺨﺮﻭﺝ ﻓﻘﺎﻝ اﻟﺰﻭﺝ ﺇﻥ ﺧﺮﺟﺖ ﻓﺄﻧﺖ ﻛﺬا ﻛﺎﻥ اﻟﺤﻜﻢ ﻣﻘﺼﻮﺭا ﻋﻠﻰ اﻟﺤﺎﻝ ﺣﺘﻰ ﻟﻮ ﺧﺮﺟﺖ ﺑﻌﺪ ﺫﻟﻚ ﻻ ﻳﺤﻨﺚ
ﻭاﻟﺨﺎﻣﺲ ﻭﻗﺪ ﺗﺘﺮﻙ اﻟﺤﻘﻴﻘﺔ ﺑﺪﻻﻟﺔ ﻣﺤﻞ اﻟﻜﻼﻡ ﺑﺄﻥ ﻛﺎﻥ اﻟﻤﺤﻞ ﻻ ﻳﻘﺒﻞ ﺣﻘﻴﻘﺔ اﻟﻠﻔﻆ ﻭﻣﺜﺎﻟﻪ اﻧﻌﻘﺎﺩ ﻧﻜﺎﺡ اﻟﺤﺮﺓ ﺑﻠﻔﻆ اﻟﺒﻴﻊ ﻭاﻟﻬﺒﺔ ﻭاﻟﺘﻤﻠﻴﻚ ﻭاﻟﺼﺪﻗﺔ ﻭﻗﻮﻟﻪ ﻟﻌﺒﺪﻩ ﻭﻫﻮ ﻣﻌﺮﻭﻑ اﻟﻨﺴﺐ ﻣﻦ ﻏﻴﺮﻩ ﻫﺬا ﺇﺑﻨﻲ ﻭﻛﺬا ﺇﺫا ﻗﺎﻝ ﻟﻌﺒﺪﻩ ﻭﻫﻮ ﺃﻛﺒﺮ ﺳﻨﺎ ﻣﻦ اﻟﻤﻮﻟﻰ ﻫﺬا ﺇﺑﻨﻲ ﻛﺎﻥ ﻣﺠﺎﺯا ﻋﻦ اﻟﻌﺘﻖ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﺧﻼﻓﺎ ﻟﻬﻤﺎ ﺑﻨﺎء ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎ ﺃﻥ اﻟﻤﺠﺎﺯ ﺧﻠﻒ ﻋﻦ اﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺣﻖ اﻟﻠﻔﻆ ﻋﻨﺪﻩ ﻭﻓﻲ ﺣﻖ اﻟﺤﻜﻢ ﻋﻨﺪﻫﻤﺎ