کتاب اصول شاشی [ترکمنی]
اﻟﻔﺼﻞ اﻟﺘﺎﺳﻊ
ﻓﺼﻞ ﻓﻲ ﻣﺘﻌﻠﻘﺎﺕ اﻟﻨﺼﻮﺹ
ﻧﻌﻨﻲ ﺑﻬﺎ ﻋﺒﺎﺭﺓ اﻟﻨﺺ ﻭﺇﺷﺎﺭﺗﻪ ﻭﺩﻻﻟﺘﻪ ﻭاﻗﺘﻀﺎءﻩ
ﻓﺄﻣﺎ ﻋﺒﺎﺭﺓ اﻟﻨﺺ ﻓﻬﻮ ﻣﺎ ﺳﻴﻖ اﻟﻜﻼﻡ ﻷﺟﻠﻪ ﻭﺃﺭﻳﺪ ﺑﻪ ﻗﺼﺪا
ﻭﺃﻣﺎ ﺇﺷﺎﺭﺓ اﻟﻨﺺ ﻓﻬﻲ ﻣﺎ ﺛﺒﺖ ﺑﻨﻈﻢ اﻟﻨﺺ ﻣﻦ ﻏﻴﺮ ﺯﻳﺎﺩﺓ ﻭﻫﻮ ﻏﻴﺮ ﻇﺎﻫﺮ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﻭﻻ ﺳﻴﻖ اﻟﻜﻼﻡ ﻷﺟﻠﻪ
ﻣﺜﺎﻟﻪ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻟﻠﻔﻘﺮاء اﻟﻤﻬﺎﺟﺮﻳﻦ اﻟﺬﻳﻦ ﺃﺧﺮﺟﻮا ﻣﻦ ﺩﻳﺎﺭﻫﻢ}
اﻵﻳﺔ ﻓﺈﻧﻪ ﺳﻴﻖ ﻟﺒﻴﺎﻥ اﺳﺘﺤﻘﺎﻕ اﻟﻐﻨﻴﻤﺔ ﻓﺼﺎﺭ ﻧﺼﺎ ﻓﻲ ﺫﻟﻚ ﻭﻗﺪ ﺛﺒﺖ ﻓﻘﺮﻫﻢ ﺑﻨﻈﻢ اﻟﻨﺺ ﻓﻜﺎﻥ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ اﺳﺘﻴﻼء اﻟﻜﺎﻓﺮ ﻋﻠﻰ ﻣﺎﻝ اﻟﻤﺴﻠﻢ ﺳﺒﺐ ﻟﺜﺒﻮﺕ اﻟﻤﻠﻚ ﻟﻠﻜﺎﻓﺮ ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ اﻷﻣﻮاﻝ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻣﻠﻜﻬﻢ ﻻ ﻳﺜﺒﺖ ﻓﻘﺮﻫﻢ
ﻭﻳﺨﺮﺝ ﻣﻨﻪ اﻟﺤﻜﻢ ﻓﻲ ﻣﺴﺄﻟﺔ اﻻﺳﺘﻴﻼء ﻭﺣﻜﻢ ﺛﺒﻮﺕ اﻟﻤﻠﻚ ﻟﻠﺘﺎﺟﺮ ﺑﺎﻟﺸﺮاء ﻣﻨﻬﻢ ﻭﺗﺼﺮﻓﺎﺗﻪ ﻣﻦ اﻟﺒﻴﻊ ﻭاﻟﻬﺒﺔ ﻭاﻹﻋﺘﺎﻕ
ﻭﺣﻜﻢ ﺛﺒﻮﺕ اﻻﺳﺘﻐﻨﺎﻡ ﻭﺛﺒﻮﺕ اﻟﻤﻠﻚ ﻟﻠﻐﺎﺯﻱ ﻭﻋﺠﺰ اﻟﻤﺎﻟﻚ ﻋﻦ اﻧﺘﺰاﻋﻪ ﻣﻦ ﻳﺪﻩ ﻭﺗﻔﺮﻳﻌﺎﺗﻪ
ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﺃﺣﻞ ﻟﻜﻢ ﻟﻴﻠﺔ اﻟﺼﻴﺎﻡ اﻟﺮﻓﺚ}
ﺇﻟﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﺛﻢ ﺃﺗﻤﻮا اﻟﺼﻴﺎﻡ ﺇﻟﻰ اﻟﻠﻴﻞ}
ﻓﺎﻹﻣﺴﺎﻙ ﻓﻲ ﺃﻭﻝ اﻟﺼﺒﺢ ﻳﺘﺤﻘﻖ ﻣﻊ اﻟﺠﻨﺎﺑﺔ ﻷﻥ ﻣﻦ ﺿﺮﻭﺭﺓ ﺣﻞ اﻟﻤﺒﺎﺷﺮﺓ ﺇﻟﻰ اﻟﺼﺒﺢ ﺃﻥ ﻳﻜﻮﻥ اﻟﺠﺰء اﻷﻭﻝ ﻣﻦ اﻟﻨﻬﺎﺭ ﻣﻊ ﻭﺟﻮﺩ اﻟﺠﻨﺎﺑﺔ ﻭاﻹﻣﺴﺎﻙ ﻓﻲ ﺫﻟﻚ اﻟﺠﺰء ﺻﻮﻡ ﺃﻣﺮ اﻟﻌﺒﺪ ﺑﺈﺗﻤﺎﻣﻪ ﻓﻜﺎﻥ ﻫﺬا ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ اﻟﺠﻨﺎﺑﺔ ﻻ ﺗﻨﺎﻓﻲ اﻟﺼﻮﻡ
ﻭﻟﺰﻡ ﻣﻦ ﺫﻟﻚ ﺃﻥ اﻟﻤﻀﻤﻀﺔ ﻭاﻻﺳﺘﻨﺸﺎﻕ ﻻ ﻳﻨﺎﻓﻲ ﺑﻘﺎء اﻟﺼﻮﻡ ﻭﻳﺘﻔﺮﻉ ﻣﻨﻪ ﺃﻥ ﻣﻦ ﺫاﻕ ﺷﻴﺌﺎ ﺑﻔﻤﻪ ﻟﻢ ﻳﻔﺴﺪ ﺻﻮﻣﻪ ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ اﻟﻤﺎء ﻣﺎﻟﺤﺎ ﻳﺠﺪ ﻃﻌﻤﻪ ﻋﻨﺪ اﻟﻤﻀﻤﻀﺔ ﻻ ﻳﻔﺴﺪ ﺑﻪ اﻟﺼﻮﻡ ﺑﺤﺚ ﻛﻮﻥ ﺣﻜﻢ ﺩﻻﻟﺔ اﻟﻨﺺ ﻋﻤﻮﻡ اﻟﺤﻜﻢ اﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ
ﻭﻋﻠﻢ ﻣﻨﻪ ﺣﻜﻢ اﻻﺣﺘﻼﻡ ﻭاﻻﺣﺘﺠﺎﻡ ﻭاﻻﺩﻫﺎﻥ ﻷﻥ اﻟﻜﺘﺎﺏ ﻟﻤﺎ ﺳﻤﻲ اﻹﻣﺴﺎﻙ اﻟﻻﺯﻡ ﺑﻮاﺳﻄﺔ اﻻﻧﺘﻬﺎء ﻋﻦ اﻷﺷﻴﺎء اﻟﺜﻼﺛﺔ اﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺃﻭﻝ اﻟﺼﺒﺢ ﺻﻮﻣﺎ ﻋﻠﻢ ﺃﻥ ﺭﻛﻦ اﻟﺼﻮﻡ ﻳﺘﻢ ﺑﺎﻻﻧﺘﻬﺎء ﻋﻦ اﻷﺷﻴﺎء اﻟﺜﻼﺛﺔ
ﻭﻋﻠﻰ ﻫﺬا ﻳﺨﺮﺝ اﻟﺤﻜﻢ ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﺘﺒﻴﻴﺖ ﻓﺈﻥ ﻗﺼﺪ اﻹﺗﻴﺎﻥ ﺑﺎﻟﻤﺄﻣﻮﺭ ﺑﻪ ﺇﻧﻤﺎ ﻳﻠﺰﻣﻪ ﻋﻨﺪ ﺗﻮﺟﻪ اﻷﻣﺮ
ﻭاﻷﻣﺮ ﺇﻧﻤﺎ ﻳﺘﻮﺟﻪ ﺑﻌﺪ اﻟﺠﺰء اﻷﻭﻝ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﺛﻢ ﺃﺗﻤﻮا اﻟﺼﻴﺎﻡ ﺇﻟﻰ اﻟﻠﻴﻞ}
ﻭﺃﻣﺎ ﺩﻻﻟﺔ اﻟﻨﺺ ﻓﻬﻲ ﻣﺎ ﻋﻠﻢ ﻋﻠﺔ ﻟﻠﺤﻜﻢ اﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻟﻐﺔ ﻻ اﺟﺘﻬﺎﺩا ﻭﻻ اﺳﺘﻨﺒﺎﻃﺎ ﻣﺜﺎﻟﻪ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻓﻼ ﺗﻘﻞ ﻟﻬﻤﺎ ﺃﻑ ﻭﻻ ﺗﻨﻬﺮﻫﻤﺎ}
ﻓﺎﻟﻌﺎﻟﻢ ﺑﺄﻭﺿﺎﻉ اﻟﻠﻐﺔ ﻳﻔﻬﻢ ﺑﺄﻭﻝ اﻟﺴﻤﺎﻉ ﺃﻥ ﺗﺤﺮﻳﻢ اﻟﺘﺄﻓﻴﻒ ﻟﺪﻓﻊ اﻷﺫﻯ ﻋﻨﻬﻤﺎ
ﻭﺣﻜﻢ ﻫﺬا اﻟﻨﻮﻉ ﻋﻤﻮﻡ اﻟﺤﻜﻢ اﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻟﻌﻤﻮﻡ ﻋﻠﺘﻪ ﻭﻟﻬﺬا اﻟﻤﻌﻨﻰ ﻗﻠﻨﺎ ﺑﺘﺤﺮﻳﻢ اﻟﻀﺮﺏ ﻭاﻟﺸﺘﻢ ﻭاﻻﺳﺘﺨﺪاﻡ ﻋﻦ اﻷﺏ ﺑﺴﺒﺐ اﻹﺟﺎﺭﺓ ﻭاﻟﺤﺒﺲ ﺑﺴﺒﺐ اﻟﺪﻳﻦ ﻭاﻟﻘﺘﻞ ﻗﺼﺎﺻﺎ ﺛﻢ ﺩﻻﻟﺔ اﻟﻨﺺ ﺑﻤﻨﺰﻟﺔ اﻟﻨﺺ ﺣﺘﻰ ﺻﺢ ﺇﺛﺒﺎﺕ اﻟﻌﻘﻮﺑﺔ ﺑﺪﻻﻟﺔ اﻟﻨﺺ
ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺟﺒﺖ اﻟﻜﻔﺎﺭﺓ ﺑﺎﻟﻮﻗﺎﻉ ﺑﺎﻟﻨﺺ ﻭﺑﺎﻷﻛﻞ ﻭاﺷﺮﺏ ﺑﺪﻻﻟﺔ اﻟﻨﺺ ﺑﺤﺚ ﻛﻮﻥ اﻟﻤﻘﺘﻀﻰ ﺯﻳﺎﺩﺓ ﻋﻠﻰ اﻟﻨﺺ
ﻭﻋﻠﻰ اﻋﺘﺒﺎﺭ ﻫﺬا اﻟﻤﻌﻨﻰ ﻗﻠﻴﻞ ﻳﺪاﺭاﻟﺤﻜﻢ ﻋﻠﻰ ﺗﻠﻚ اﻟﻌﻠﺔ ﻗﺎﻝ اﻹﻣﺎﻡ اﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺯﻳﺪ ﻟﻮ ﺃﻥ ﻗﻮﻣﺎ ﻳﻌﺪﻭﻥ اﻟﺘﺄﻓﻴﻒ ﻛﺮاﻣﺔ ﻻ ﻳﺤﺮﻡ ﻋﻠﻴﻬﻢ ﺗﺄﻓﻴﻒ اﻷﺑﻮﻳﻦ
ﻭﻛﺬﻟﻚ ﻗﻠﻨﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻳﺎ ﺃﻳﻬﺎ اﻟﺬﻳﻦ ﺁﻣﻨﻮا ﺇﺫا ﻧﻮﺩﻱ}
اﻵﻳﺔ ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺑﻴﻌﺎ ﻻ ﻳﻤﻨﻊ اﻟﻌﺎﻗﺪﻳﻦ ﻋﻦ اﻟﺴﻌﻲ ﺇﻟﻰ اﻟﺠﻤﻌﺔ ﺑﺄﻥ ﻛﺎﻧﺎ ﻓﻲ ﺳﻔﻴﻨﺔ ﺗﺠﺮﻱ ﺇﻟﻰ اﻟﺠﺎﻣﻊ ﻻ ﻳﻜﺮﻩ اﻟﺒﻴﻊ
ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ ﺇﺫا ﺣﻠﻒ ﻻ ﻳﻀﺮﺏ اﻣﺮﺃﺗﻪ ﻓﻤﺪ ﺷﻌﺮﻫﺎ ﺃﻭ ﻋﻀﻬﺎ ﺃﻭ ﺧﻨﻘﻬﺎ ﻳﺤﻨﺚ ﺇﺫا ﻛﺎﻥ ﺑﻮﺟﻪ اﻹﻳﻼﻡ
ﻭﻟﻮ ﻭﺟﺪ ﺻﻮﺭﺓ اﻟﻀﺮﺏ ﻭﻣﺪ اﻟﺸﻌﺮ ﻋﻨﺪ اﻟﻤﻼﻋﺒﺔ ﺩﻭﻥ اﻹﻳﻼﻡ ﻻ ﻳﺤﻨﺚ
ﻭﻣﻦ ﺣﻠﻒ ﻻ ﻳﻀﺮﺏ ﻓﻼﻧﺎ ﻓﻀﺮﺑﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ﻻ ﻳﺤﻨﺚ ﻻﻧﻌﺪاﻡ ﻣﻌﻨﻰ اﻟﻀﺮﺏ ﻭﻫﻮ اﻹﻳﻼﻡ
ﻭﻛﺬا ﻟﻮ ﺣﻠﻒ ﻻ ﻳﻜﻠﻢ ﻓﻼﻧﺎ ﻓﻜﻠﻤﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ﻻ ﻳﺤﻨﺚ ﻟﻌﺪﻡ اﻹﻓﻬﺎﻡ
ﻭﺑﺎﻋﺘﺒﺎﺭ ﻫﺬا اﻟﻤﻌﻨﻰ ﻳﻘﺎﻝ ﺇﺫا ﺣﻠﻒ ﻻ ﻳﺄﻛﻞ ﻟﺤﻤﺎ ﻓﺄﻛﻞ ﻟﺤﻢ اﻟﺴﻤﻚ ﻭاﻟﺠﺮاﺩ ﻻ ﻳﺤﻨﺚ
ﻭﻟﻮ ﺃﻛﻞ ﻟﺤﻢ اﻟﺨﻨﺰﻳﺮ ﺃﻭ اﻹﻧﺴﺎﻥ ﻳﺤﻨﺚ ﻷﻥ اﻟﻌﺎﻟﻢ ﺑﺄﻭﻝ اﻟﺴﻤﺎﻉ ﻳﻌﻠﻢ ﺃﻥ اﻟﺤﺎﻣﻞ ﻋﻠﻰ ﻫﺬا اﻟﻴﻤﻴﻦ ﺇﻧﻤﺎ ﻫﻮ اﻻﺣﺘﺮاﺯ ﻋﻤﺎ ﻳﻨﺸﺄ ﻣﻦ اﻟﺪﻡ ﻓﻴﻜﻮﻥ اﻻﺣﺘﺮاﺯ ﻋﻦ ﺗﻨﺎﻭﻝ اﻟﺪﻣﻮﻳﺎﺕ ﻓﻴﺪاﺭ اﻟﺤﻜﻢ ﻋﻠﻰ ﺫﻟﻚ
ﻭﺃﻣﺎ اﻟﻤﻘﺘﻀﻰ ﻓﻬﻮ ﺯﻳﺎﺩﺓ ﻋﻠﻰ اﻟﻨﺺ ﻻ ﻳﺘﺤﻘﻖ ﻣﻌﻨﻰ اﻟﻨﺺ ﺇﻻ ﺑﻪ ﻛﺄﻥ اﻟﻨﺺ اﻗﺘﻀﺎﻩ ﻟﻴﺼﺢ ﻓﻲ ﻧﻔﺴﻪ ﺑﺤﺚ ﻛﻮﻥ اﻟﻘﺒﻮﻝ ﺭﻛﻨﺎ ﻓﻲ ﺑﺎﺏ اﻟﺒﻴﻊ
ﻣﻌﻨﺎﻩ ﻣﺜﻼ ﻓﻲ اﻟﺸﺮﻋﻴﺎﺕ ﻗﻮﻟﻪ ﺃﻧﺖ ﻃﺎﻟﻖ ﻓﺈﻥ ﻫﺬا ﻧﻌﺖ اﻟﻤﺮﺃﺓ ﺇﻻ ﺃﻥ اﻟﻨﻌﺖ ﻳﻘﺘﻀﻲ اﻟﻤﺼﺪﺭ ﻓﻜﺄﻥ اﻟﻤﺼﺪﺭ ﻣﻮﺟﻮﺩ ﺑﻄﺮﻳﻖ اﻻﻗﺘﻀﺎء
ﻭﺇﺫا ﻗﺎﻝ اﻋﺘﻖ ﻋﺒﺪﻙ ﻋﻨﻲ ﺑﺄﻟﻒ ﺩﺭﻫﻢ ﻓﻘﺎﻝ اﻋﺘﻘﺖ ﻳﻘﻊ اﻟﻌﺘﻖ ﻋﻦ اﻵﻣﺮ ﻓﻴﺠﺐ ﻋﻠﻴﻪ اﻷﻟﻒ
ﻭﻟﻮ ﻛﺎﻥ اﻵﻣﺮ ﻧﻮﻯ ﺑﻪ اﻟﻜﻔﺎﺭﺓ ﻳﻘﻊ ﻋﻤﺎ ﻧﻮﻯ ﻭﺫﻟﻚ ﻷﻥ ﻗﻮﻟﻪ اﻋﺘﻘﻪ ﻋﻨﻲ ﺑﺄﻟﻒ ﺩﺭﻫﻢ ﻳﻘﺘﻀﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﺑﻌﻪ ﻋﻨﻲ ﺑﺄﻟﻒ ﺛﻢ ﻛﻦ ﻭﻛﻴﻠﻲ ﺑﺎﻹﻋﺘﺎﻕ ﻓﺎﻋﺘﻘﻪ ﻋﻨﻲ ﻓﻴﺜﺒﺖ اﻟﺒﻴﻊ ﺑﻄﺮﻳﻖ اﻻﻗﺘﻀﺎء ﻓﻴﺜﺒﺖ اﻟﻘﺒﻮﻝ ﻛﺬﻟﻚ ﻷﻧﻪ ﺭﻛﻦ ﻓﻲ ﺑﺎﺏ اﻟﺒﻴﻊ
ﻭﻟﻬﺬا ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ﺇﺫا ﻗﺎﻝ اﻋﺘﻖ ﻋﺒﺪﻙ ﻋﻨﻲ ﺑﻐﻴﺮ ﺷﻲء ﻓﻘﺎﻝ اﻋﺘﻘﺖ ﻳﻘﻊ اﻟﻌﺘﻖ ﻋﻦ اﻵﻣﺮ ﻭﻳﻜﻮﻥ ﻫﺬا ﻣﻘﺘﻀﻴﺎ ﻟﻠﻬﺒﺔ ﻭاﻟﺘﻮﻛﻴﻞ ﻭﻻ ﻳﺤﺘﺎﺝ ﻓﻴﻪ ﺇﻟﻰ اﻟﻘﺒﺾ ﻷﻧﻪ ﺑﻤﻨﺰﻟﺔ اﻟﻘﺒﻮﻝ ﻓﻲ ﺑﺎﺏ اﻟﺒﻴﻊ
ﻭﻟﻜﻨﺎ ﻧﻘﻮﻝ اﻟﻘﺒﻮﻝ ﺭﻛﻦ ﻓﻲ ﺑﺎﺏ اﻟﺒﻴﻊ ﻓﺈﺫا ﺃﺛﺒﺘﻨﺎ اﻟﺒﻴﻊ اﻗﺘﻀﺎء ﺃﺛﺒﺘﻨﺎ اﻟﻘﺒﻮﻝ ﺿﺮﻭﺭﺓ ﺑﺨﻼﻑ اﻟﻘﺒﺾ ﻓﻲ ﺑﺎﺏ اﻟﻬﺒﺔ ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﺮﻛﻦ ﻓﻲ اﻟﻬﺒﺔ ﻟﻴﻜﻮﻥ اﻟﺤﻜﻢ ﺑﺎﻟﻬﺒﺔ ﺑﻄﺮﻳﻖ اﻻﻗﺘﻀﺎء ﺣﻜﻤﺎ ﺑﺎﻟﻘﺒﺾ
ﻭﺣﻜﻢ اﻟﻤﻘﺘﻀﻰ ﺃﻧﻪ ﻳﺜﺒﺖ ﺑﻄﺮﻳﻖ اﻟﻀﺮﻭﺭﺓ ﻓﻴﻘﺪﺭ ﺑﻘﺪﺭ اﻟﻀﺮﻭﺭﺓ ﻭﻟﻬﺬا ﻗﻠﻨﺎ ﺇﺫا ﻗﺎﻝ ﺃﻧﺖ ﻃﺎﻟﻖ ﻭﻧﻮﻯ ﺑﻪ اﻟﺜﻼﺙ ﻻ ﻳﺼﺢ ﻷﻥ اﻟﻄﻼﻕ ﻳﻘﺪﺭ ﻣﺬﻛﻮﺭا ﺑﻄﺮﻳﻖ اﻻﻗﺘﻀﺎء ﻓﻴﻘﺪﺭ ﺑﻘﺪﺭ اﻟﻀﺮﻭﺭﺓ ﻭاﻟﻀﺮﻭﺭﺓ ﺗﺮﺗﻔﻊ ﺑﺎﻟﻮاﺣﺪ ﻓﻴﻘﺪﺭ ﻣﺬﻛﻮﺭا ﻓﻲ ﺣﻖ اﻟﻮاﺣﺪ ﻭﻋﻠﻰ ﻫﺬا ﻳﺨﺮﺝ اﻟﺤﻜﻢ ﻓﻲ ﻗﻮﻟﻪ ﺇﻥ ﺃﻛﻠﺖ ﻭﻧﻮﻯ ﺑﻪ ﻃﻌﺎﻣﺎ ﻋﺎﻣﺎ ﺩﻭﻥ ﻃﻌﺎﻡ ﻻ ﻳﺼﺢ ﻷﻥ اﻷﻛﻞ ﻳﻘﺘﻀﻲ ﻃﻌﺎﻣﺎ ﻓﻜﺎﻥ ﺫﻟﻚ ﺛﺎﺑﺘﺎ ﺑﻄﺮﻳﻖ اﻻﻗﺘﻀﺎء ﺑﻘﺪﺭ اﻟﻀﺮﻭﺭﺓ ﻭاﻟﻀﺮﻭﺭﺓ ﺗﺮﺗﻔﻊ ﺑﺎﻟﻔﺮﺩ اﻟﻤﻄﻠﻖ ﻭﻻ ﺗﺨﺼﻴﺺ ﻓﻲ اﻟﻔﺮﺩ اﻟﻤﻄﻠﻖ ﻷﻥ اﻟﺘﺨﺼﻴﺺ ﻳﻌﺘﻤﺪ اﻟﻌﻤﻮﻡ ﻭﻟﻮ ﻗﺎﻝ ﺑﻌﺪ اﻟﺪﺧﻮﻝ اﻋﺘﺪﻱ ﻭﻧﻮﻯ
ﺑﻪ اﻟﻄﻼﻕ ﻓﻴﻘﻊ اﻟﻄﻼﻕ اﻗﺘﻀﺎء ﻷﻥ اﻻﻋﺘﺪاﺩ ﻭﺟﻮﺩ اﻟﻄﻼﻕ ﻓﻴﻘﺪﺭ اﻟﻄﻼﻕ ﻣﻮﺟﻮﺩا ﺿﺮﻭﺭﺓ ﻭﻟﻬﺬا ﻛﺎﻥ اﻟﻮاﻗﻊ ﺑﻪ ﺭﺟﻌﻴﺎ ﻷﻥ ﺻﻔﺔ اﻟﺒﻴﻨﻮﻧﺔ ﺯاﺋﺪﺓ ﻋﻠﻰ ﻗﺪﺭ اﻟﻀﺮﻭﺭﺓ ﻓﻼ ﻳﺜﺒﺖ ﺑﻄﺮﻳﻖ اﻻﻗﺘﻀﺎء ﻭﻻ ﻳﻘﻊ ﺇﻻ ﻭاﺣﺪ ﻟﻤﺎ ﺫﻛﺮﻧﺎ