کتاب اصول شاشی [ترکمنی]
اﻟﻔﺼﻞ اﻟﻌﺎﺷﺮ
ﻓﺼﻞ ﻓﻲ اﻷﻣﺮ
اﻷﻣﺮ ﻓﻲ اﻟﻠﻐﺔ ﻗﻮﻝ اﻟﻘﺎﺋﻞ ﻟﻐﻴﺮﻩ اﻓﻌﻞ
ﻭﻓﻲ اﻟﺸﺮﻉ ﺗﺼﺮﻑ ﺇﻟﺰاﻡ اﻟﻔﻌﻞ ﻋﻠﻰ اﻟﻐﻴﺮ ﻭﺫﻛﺮ ﺑﻌﺾ اﻷﻳﻤﺔ ﺃﻥ اﻟﻤﺮاﺩ ﺑﺎﻷﻣﺮ ﻳﺨﺘﺺ ﺑﻬﺬﻩ اﻟﺼﻴﻐﺔ
ﻭاﺳﺘﺤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺇﻥ ﺣﻘﻴﻘﺔ اﻷﻣﺮ ﻳﺨﺘﺺ ﺑﻬﺬﻩ اﻟﺼﻴﻐﺔ ﻓﺈﻥ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﺘﻜﻠﻢ ﻓﻲ اﻷﺯﻝ ﻋﻨﺪﻧﺎ ﻭﻛﻼﻣﻪ ﺃﻣﺮ ﻭﻧﻬﻲ ﻭاﺳﺘﺤﺎﻝ ﺃﻳﻀﺎ اﻥ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺃﻥ اﻟﻤﺮاﺩ ﺑﺎﻷﻣﺮ ﻟﻷﻣﺮ ﻳﺨﺘﺺ ﺑﻬﺬﻩ اﻟﺼﻴﻐﺔ ﻓﺈﻥ اﻟﻤﺮاﺩ ﻟﻠﺸﺎﺭﻉ ﺑﺎﻷﻣﺮ ﻭﺟﻮﺏ
اﻟﻔﻌﻞ ﻋﻠﻰ اﻟﻌﺒﺪ ﻭﻫﻮ ﻣﻌﻨﻲ اﻻﺑﺘﻼء ﻋﻨﺪﻧﺎ ﻭﻗﺪ ﺛﺒﺖ اﻟﻮﺟﻮﺏ ﺑﺪﻭﻥ ﻫﺬﻩ اﻟﺼﻴﻐﺔ ﺃﻟﻴﺲ ﺃﻧﻪ ﻭﺟﺐ اﻹﻳﻤﺎﻥ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﺗﺒﻠﻐﻪ اﻟﺪﻋﻮﺓ ﺑﺪﻭﻥ ﻭﺭﻭﺩ اﻟﺴﻤﻊ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻟﻮ ﻟﻢ ﻳﺒﻌﺚ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺭﺳﻮﻻ ﻟﻮﺟﺐ ﻋﻠﻰ اﻟﻌﻘﻼء ﻣﻌﺮﻓﺘﻪ ﺑﻌﻘﻮﻟﻬﻢ ﻓﻴﺤﻤﻞ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ اﻟﻤﺮاﺩ ﺑﺎﻷﻣﺮ ﻳﺨﺘﺺ ﺑﻬﺬﻩ اﻟﺼﻴﻐﺔ ﻓﻲ ﺣﻖ اﻟﻌﺒﺪ ﻓﻲ اﻟﺸﺮﻋﻴﺎﺕ ﺣﺘﻰ ﻻ ﻳﻜﻮﻥ ﻓﻌﻞ اﻟﺮﺳﻮﻝ ﺑﻤﻨﺰﻟﺔ ﻗﻮﻟﻪ اﻓﻌﻠﻮا ﻭﻻ ﻳﻠﺰﻡ اﻋﺘﻘﺎﺩ اﻟﻮﺟﻮﺏ ﺑﻪ ﻭاﻟﻤﺘﺎﺑﻌﺔ ﻓﻲ اﻓﻌﺎﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼﻡ ﺇﻧﻤﺎ ﺗﺠﺐ ﻋﻨﺪ اﻟﻤﻮاﻇﺒﺔ ﻭاﻧﺘﻘﺎء ﺩﻟﻴﻞ اﻻﺧﺘﺼﺎﺹ
ﺑﺤﺚ ﺗﺤﻘﻴﻖ ﻣﻮﺟﺐ اﻷﻣﺮ اﻟﻤﻄﻠﻖ ﻓﺼﻞ
اﺧﺘﻠﻒ اﻟﻨﺎﺱ ﻓﻲ اﻷﻣﺮ اﻟﻤﻄﻠﻖ ﺃﻱ اﻟﻤﺠﺮﺩ ﻋﻦ اﻟﻘﺮﻧﻴﺔ اﻟﺪاﻟﺔ ﻋﻠﻰ اﻟﻠﺰﻭﻡ ﻭﻋﺪﻡ اﻟﻠﺰﻭﻡ ﻧﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﺇﺫا ﻗﺮﺉ اﻟﻘﺮﺁﻥ ﻓﺎﺳﺘﻤﻌﻮا ﻟﻪ ﻭﺃﻧﺼﺘﻮا ﻟﻌﻠﻜﻢ ﺗﺮﺣﻤﻮﻥ}
ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﻻ ﺗﻘﺮﺑﺎ ﻫﺬﻩ اﻟﺸﺠﺮﺓ ﻓﺘﻜﻮﻧﺎ ﻣﻦ اﻟﻈﺎﻟﻤﻴﻦ}
ﻭاﻟﺼﺤﻴﺢ ﻣﻦ اﻟﻤﺬﻫﺐ ﺇﻥ ﻣﻮﺟﺒﻪ اﻟﻮﺟﻮﺏ ﺇﻻ ﺇﺫا ﻗﺎﻡ اﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺧﻼﻓﻪ ﻷﻥ ﺗﺮﻙ اﻷﻣﺮ ﻣﻌﺼﻴﺔ ﻛﻤﺎ ﺃﻥ اﻻﺋﺘﻤﺎﺭ ﻃﺎﻋﺔ ﻗﺎﻝ اﻟﺤﻤﺎﺳﻲ
ﺃﻃﻌﺖ ﻵﻣﺮﻳﻚ ﺑﺼﺮﻡ ﺣﺒﻠﻲ
ﻣﺮﻳﻬﻢ ﻓﻲ ﺃﺣﺒﺘﻬﻢ ﺑﺬاﻙ ... ﻓﺈﻥ ﻫﻢ ﻃﺎﻭﻋﻮﻙ ﻓﻄﺎﻭﻋﻴﻬﻢ
ﻭﺇﻥ ﻋﺎﺻﻮﻙ ﻓﺎﻋﺼﻲ ﻣﻦ ﻋﺼﺎﻙ ﻭاﻟﻌﺼﻴﺎﻥ ﻓﻴﻤﺎ ﻳﺮﺟﻊ ﺇﻟﻰ ﺣﻖ اﻟﺸﺮﻉ ﺳﺒﺐ ﻟﻠﻌﻘﺎﺏ
ﻭﺗﺤﻘﻴﻘﻪ ﺃﻥ ﻟﺰﻭﻡ اﻻﺋﺘﻤﺎﺭ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﻘﺪﺭ ﻭﻻﻳﺔ اﻵﻣﺮ ﻋﻠﻰ اﻟﻤﺨﺎﻃﺐ
ﻭﻟﻬﺬا ﺇﺫا ﻭﺟﻬﺖ ﺻﻴﻐﺔ اﻷﻣﺮ ﺇﻟﻰ ﻣﻦ ﻻ ﻳﻠﺰﻣﻪ ﻃﺎﻋﺘﻚ ﺃﺻﻼ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻮﺟﺒﺎ ﻟﻻﺋﺘﻤﺎﺭ
ﻭﺇﺫا ﻭﺟﻬﺘﻬﺎ ﺇﻟﻰ ﻣﻦ ﻳﻠﺰﻣﻪ ﻃﺎﻋﺘﻚ ﻣﻦ اﻟﻌﺒﻴﺪ ﻟﺰﻣﻪ اﻻﺋﺘﻤﺎﺭ ﻻ ﻣﺤﺎﻟﺔ ﺣﺘﻰ ﻟﻮ ﺗﺮﻛﻪ اﺧﺘﻴﺎﺭا ﻳﺴﺘﺤﻖ اﻟﻌﻘﺎﺏ ﻋﺮﻓﺎ ﻭﺷﺮﻋﺎ
ﻓﻌﻠﻰ ﻫﺬا ﻋﺮﻓﻨﺎ ﺃﻥ ﻟﺰﻭﻡ اﻻﺋﺘﻤﺎﺭ ﺑﻘﺪﺭ ﻭﻻﻳﺔ اﻷﻣﺮ
ﺇﺫا ﺛﺒﺖ ﻫﺬا ﻓﻨﻘﻮﻝ ﺃﻥ ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻠﻜﺎ ﻛﺎﻣﻼ ﻓﻲ ﻛﻞ ﺟﺰء ﻣﻦ ﺃﺟﺰاء اﻟﻌﺎﻟﻢ ﻭﻟﻪ اﻟﺘﺼﺮﻑ ﻛﻴﻒ ﻣﺎ ﺷﺎء ﻭﺃﺭاﺩ
ﻭﺇﺫا ﺛﺒﺖ ﺃﻥ ﻣﻦ ﻟﻪ اﻟﻤﻠﻚ اﻟﻘﺎﺻﺮ ﻓﻲ اﻟﻌﺒﺪ ﻛﺎﻥ ﺗﺮﻙ اﻻﺋﺘﻤﺎﺭ ﺳﺒﺒﺎ ﻟﻠﻌﻘﺎﺏ ﻭﻣﺎ ﻇﻨﻚ ﻓﻲ ﺗﺮﻙ ﺃﻣﺮ ﻣﻦ ﺃﻭﺟﺪﻙ ﻣﻦ اﻟﻌﺪﻡ ﻭﺃﺩﺭ ﻋﻠﻴﻚ ﺷﺂﺑﻴﺐ اﻟﻨﻌﻢ