کتاب اصول شاشی [ترکمنی]
ﺑﺤﺚ ﻧﻮﻋﻲ اﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻣﻄﻠﻖ ﻭﻣﻘﻴﺪ
ﻣﻄﻠﻖ ﻋﻦ اﻟﻮﻗﺖ ﻭﻣﻘﻴﺪ ﺑﻪ
ﻭﺣﻜﻢ اﻟﻤﻄﻠﻖ ﺃﻥ ﻳﻜﻮﻥ اﻷﺩاء ﻭاﺟﺒﺎ ﻋﻠﻰ اﻟﺘﺮاﺧﻲ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻔﻮﺗﻪ ﻓﻲ اﻟﻌﻤﺮ ﻭﻋﻠﻰ ﻫﺬا ﻗﺎﻝ ﻣﺤﻤﺪ ﻓﻲ اﻟﺠﺎﻣﻊ
ﻟﻮ ﻧﺬﺭ ﺃﻥ ﻳﻌﺘﻜﻒ ﺷﻬﺮا ﻟﻪ ﺃﻥ ﻳﻌﺘﻜﻒ ﺃﻱ ﺷﻬﺮ ﺷﺎء
ﻭﻟﻮ ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ ﺷﻬﺮا ﻟﻪ ﺃﻥ ﻳﺼﻮﻡ ﺃﻱ ﺷﻬﺮ ﺷﺎء
ﻭﻓﻲ اﻟﺰﻛﺎﺓ ﻭﺻﺪﻗﺔ اﻟﻔﻄﺮ ﻭاﻟﻌﺸﺮ اﻟﻤﺬﻫﺐ اﻟﻤﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﻳﺼﻴﺮ ﺑﺎﻟﺘﺄﺧﻴﺮ ﻣﻔﺮﻃﺎ ﻓﺈﻧﻪ ﻟﻮ ﻫﻠﻚ اﻟﻨﺼﺎﺏ ﺳﻘﻂ اﻟﻮاﺟﺐ ﻭاﻟﺤﺎﻧﺚ ﺇﺫا ﺫﻫﺐ ﻣﺎﻟﻪ ﻭﺻﺎﺭ ﻓﻘﻴﺮا ﻛﻔﺮ ﺑﺎﻟﺼﻮﻡ
ﻭﻋﻠﻰ ﻫﺬا ﻻ ﻳﺠﺐ ﻗﻀﺎء اﻟﺼﻠﻮﺓ ﻓﻲ اﻷﻭﻗﺎﺕ اﻟﻤﻜﺮﻭﻫﺔ ﻷﻧﻪ ﻟﻤﺎ ﻭﺟﺐ ﻣﻄﻠﻘﺎ ﻭﺟﺐ ﻛﺎﻣﻼ ﻓﻼ ﻳﺨﺮﺝ ﻋﻦ اﻟﻌﻬﺪﺓ ﺑﺄﺩاء اﻟﻨﺎﻗﺺ ﻓﻴﺠﻮﺯاﻟﻌﺼﺮ ﻋﻨﺪ اﻻﺣﻤﺮاﺭ ﺃﺩاء ﻭﻻ ﻳﺠﻮﺯ ﻗﻀﺎء ﻭﻋﻦ اﻟﻜﺮﺧﻲ ﺭﺡ ﺃﻥ ﻣﻮﺟﺐ اﻷﻣﺮ اﻟﻤﻄﻠﻖاﻟﻮﺟﻮﺏ ﻋﻠﻰ اﻟﻔﻮﺭ ﻭاﻟﺨﻼﻑ ﻣﻌﻪ ﻓﻲ اﻟﻮﺟﻮﺏ ﻭﻻ ﺧﻼﻑ ﻓﻲ ﺃﻥ اﻟﻤﺴﺎﺭﻋﺔ ﺇﻟﻰ اﻻﺋﺘﻤﺎﺭ ﻣﻨﺪﻭﺏ ﺇﻟﻴﻬﺎ
ﺑﺤﺚ ﻧﻮﻋﻲ اﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻣﻄﻠﻖ ﻭﻣﻘﻴﺪ ﻭﺣﻜﻤﻬﻤﺎ
ﻭﺃﻣﺎ اﻟﻤﻮﻗﺖ ﻓﻨﻮﻋﺎﻥ
ﻧﻮﻉ ﻳﻜﻮﻥ اﻟﻮﻗﺖ ﻇﺮﻓﺎ ﻟﻠﻔﻌﻞ ﺣﺘﻰ ﻻ ﻳﺸﺘﺮﻁ اﺳﺘﻴﻌﺎﺏ ﻛﻞ اﻟﻮﻗﺖ ﺑﺎﻟﻔﻌﻞ ﻛﺎﻟﺼﻠﻮﺓ
ﻭﻣﻦ ﺣﻜﻢ ﻫﺬا اﻟﻨﻮﻉ ﺃﻥ ﻭﺟﻮﺏ اﻟﻔﻌﻞ ﻓﻴﻪ ﻻ ﻳﻨﺎﻓﻲ ﻭﺟﻮﺏ ﻓﻌﻞ ﺁﺧﺮ ﻓﻴﻪ ﻣﻦ ﺟﻨﺴﻪ ﺣﺘﻰ ﻟﻮ ﻧﺬﺭ ﺃﻥ ﻳﺼﻠﻲ ﻛﺬا ﺃﻭ ﻛﺬا ﺭﻛﻌﺔ ﻓﻲ ﻭﻗﺖ اﻟﻈﻬﺮ ﻟﺰﻣﻪ
ﻭﻣﻦ ﺣﻜﻤﻪ ﺃﻥ ﻭﺟﻮﺏ اﻟﺼﻠﻮﺓ ﻓﻴﻪ ﻻ ﻳﻨﺎﻓﻲ ﺻﺤﺔ ﺻﻠﻮﺓ ﺃﺧﺮﻯ ﻓﻴﻪ ﺣﺘﻰ ﻟﻮ ﺷﻐﻞ ﺟﻤﻴﻊ ﻭﻗﺖ اﻟﻈﻬﺮ ﻟﻐﻴﺮ اﻟﻈﻬﺮ ﻳﺠﻮﺯ
ﻭﺣﻜﻤﻪ ﺃﻧﻪ ﻻ ﻳﺘﺄﺩﻯ اﻟﻤﺄﻣﻮﺭ ﺑﻪ ﺇﻻ ﺑﻨﻴﺔ ﻣﻌﻴﻨﺔ ﻷﻥ ﻏﻴﺮﻩ ﻟﻤﺎ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﻓﻲ اﻟﻮﻗﺖ ﻻ ﻳﺘﻌﻴﻦ ﻫﻮ ﺑﺎﻟﻔﻌﻞ ﻭﺇﻥ ﺿﺎﻕ اﻟﻮﻗﺖ ﻷﻥ اﻋﺘﺒﺎﺭ اﻟﻨﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ اﻟﻤﺰاﺣﻢ ﻭﻗﺪ ﺑﻘﻴﺖ اﻟﻤﺰاﺣﻤﺔ ﻋﻨﺪ ﺿﻴﻖ اﻟﻮﻗﺖ
ﻭاﻟﻨﻮﻉ اﻟﺜﺎﻧﻲ ﻣﺎ ﻳﻜﻮﻥ اﻟﻮﻗﺖ ﻣﻌﻴﺎﺭا ﻟﻪ ﻭﺫﻟﻚ ﻓﺼﻞ اﻟﺼﻮﻡ ﻓﺈﻧﻪ ﻳﺘﻘﺪﺭ ﺑﺎﻟﻮﻗﺖ ﻭﻫﻮ اﻟﻴﻮﻡ
ﻭﻣﻦ ﺣﻜﻤﻪ ﺃﻥ اﻟﺸﺮﻉ ﺇﺫا ﻋﻴﻦ ﻟﻪ ﻭﻗﺘﺎ ﻻ ﻳﺠﺐ ﻏﻴﺮﻩ ﻓﻲ ﺫﻟﻚ اﻟﻮﻗﺖ ﻭﻻ ﻳﺠﻮﺯ ﺇﺩاء ﻏﻴﺮﻩ ﻓﻴﻪ ﺣﺘﻰ ﺃﻥ اﻟﺼﺤﻴﺢ اﻟﻤﻘﻴﻢ ﻟﻮ ﺃﻭﻗﻊ ﺇﻣﺴﺎﻛﻪ ﻓﻲ ﺭﻣﻀﺎﻥ ﻋﻦ ﻭاﺟﺐ ﺁﺧﺮ ﻳﻘﻊ ﻋﻦ ﺭﻣﻀﺎﻥ ﻻ ﻋﻤﺎ ﻧﻮﻯ
ﻭﺇﺫا اﻧﺪﻓﻊ اﻟﻤﺰاﺣﻢ ﻓﻲ اﻟﻮﻗﺖ ﺳﻘﻂ اﺷﺘﺮاﻁ اﻟﺘﻌﻴﻴﻦ ﻓﺈﻥ ﺫﻟﻚ ﻟﻘﻄﻊ اﻟﻤﺰاﺣﻤﺔ ﻭﻻ ﻳﺴﻘﻂ ﺃﺻﻞ اﻟﻨﻴﺔ ﻷﻥ اﻹﻣﺴﺎﻙ ﻻ ﻳﺼﻴﺮ ﺻﻮﻣﺎ ﺇﻻ ﺑﺎﻟﻨﻴﺔ ﺑﺤﺚ ﺃﺣﺪ ﻧﻮﻋﻲ اﻟﻤﺄﻣﻮﺭ ﺑﻪ ﺃﻱ اﻟﻤﻘﻴﺪ
ﻓﺈﻥ اﻟﺼﻮﻡ ﺷﺮﻋﺎ ﻫﻮ اﻹﻣﺴﺎﻙ ﻋﻦ اﻷﻛﻞ ﻭاﻟﺸﺮﺏ ﻭاﻟﺠﻤﺎﻉ ﻧﻬﺎﺭا ﻣﻊ اﻟﻨﻴﺔ