ﻭﺇﻥ ﻟﻢ ﻳﻌﻴﻦ اﻟﺸﺮﻉ ﻟﻪ ﻭﻗﺘﺎ ﻓﺈﻧﻪ ﻻ ﻳﺘﻌﻴﻦ اﻟﻮﻗﺖ ﻟﻪ ﺑﺘﻌﻴﻴﻦ اﻟﻌﺒﺪ ﺣﺘﻰ ﻟﻮ ﻋﻴﻦ اﻟﻌﺒﺪ ﺃﻳﺎﻣﺎ ﻟﻘﻀﺎء ﺭﻣﻀﺎﻥ ﻻ ﺗﺘﻌﻴﻦ ﻫﻲ ﻟﻠﻘﻀﺎء ﻭﻳﺠﻮﺯ ﻓﻴﻬﺎ ﺻﻮﻡ اﻟﻜﻔﺎﺭﺓ ﻭاﻟﻨﻔﻞ ﻭﻳﺠﻮﺯ ﻗﻀﺎء ﺭﻣﻀﺎﻥ ﻓﻴﻬﺎ ﻭﻏﻴﺮﻫﺎ
ﻭﻣﻦ ﺣﻜﻢ ﻫﺬا اﻟﻨﻮﻉ ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﺗﻌﻴﻴﻦ اﻟﻨﻴﺔ ﻟﻮﺟﻮﺩ اﻟﻤﺰاﺣﻢ
ﺛﻢ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﻮﺟﺐ ﺷﻴﺌﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻮﻗﺘﺎ ﺃﻭ ﻏﻴﺮ ﻣﻮﻗﺖ ﻭﻟﻴﺲ ﻟﻪ ﺗﻐﻴﻴﺮ ﺣﻜﻢ اﻟﺸﺮﻉ
ﻣﺜﺎﻟﻪ ﺇﺫا ﻧﺬﺭ ﺃﻥ ﻳﺼﻮﻡ ﻳﻮﻣﺎ ﺑﻌﻴﻨﻪ ﻟﺰﻣﻪ ﺫﻟﻚ
ﻭﻟﻮ ﺻﺎﻣﻪ ﻋﻦ ﻗﻀﺎء ﺭﻣﻀﺎﻥ ﺃﻭ ﻋﻦ ﻛﻔﺎﺭﺓ ﻳﻤﻴﻨﻪ ﺟﺎﺯ ﻷﻥ اﻟﺸﺮﻉ ﺟﻌﻞ اﻟﻘﻀﺎء ﻣﻄﻠﻘﺎ ﻓﻼ ﻳﺘﻤﻜﻦ اﻟﻌﺒﺪ ﻣﻦ ﺗﻐﻴﻴﺮﻩ ﺑﺎﻟﺘﻘﻴﻴﺪ ﺑﻐﻴﺮ ﺫﻟﻚ اﻟﻴﻮﻡ ﻭﻻ ﻳﻠﺰﻡ ﻋﻠﻰ ﻫﺬا ﻣﺎ ﺇﺫا ﺻﺎﻣﻪ ﻋﻦ ﻧﻔﻞ ﺣﻴﺚ ﻳﻘﻊ ﻋﻦ اﻟﻤﻨﺬﻭﺭ ﻻ ﻋﻤﺎ ﻧﻮﻯ ﻷﻥ اﻟﻨﻔﻞ ﺣﻖ اﻟﻌﺒﺪ ﺇﺫ ﻫﻮ ﻳﺴﺘﺒﺪ ﺑﻨﻔﺴﻪ ﻣﻦ ﺗﺮﻛﻪ ﻭﺗﺤﻘﻴﻘﻪ ﻓﺠﺎﺯ اﻥ ﻳﺆﺛﺮ ﻓﻌﻠﻪ ﻓﻴﻤﺎ ﻫﻮ ﺣﻘﻪ ﻻﻓﻴﻤﺎ ﻫﻮ ﺣﻖ اﻟﺸﺮﻉ
ﻭﻋﻠﻰ اﻋﺘﺒﺎﺭ ﻫﺬا اﻟﻤﻌﻨﻰ ﻗﺎﻝ ﻣﺸﺎﻳﺨﻨﺎ ﺇﺫا ﺷﺮﻃﺎ ﻓﻲ اﻟﺨﻠﻊ ﺃﻥ ﻻ ﻧﻔﻘﺔ ﻟﻬﺎ ﻭﻻ ﺳﻜﻨﻰ ﺳﻘﻄﺖ اﻟﻨﻔﻘﺔ ﺩﻭﻥ اﻟﺴﻜﻨﻰ ﺣﺘﻰ ﻻ ﻳﺘﻤﻜﻦاﻟﺰﻭﺝ ﻣﻦ اﺧﺮاﺟﻬﺎ ﻋﻦ ﺑﻴﺖ اﻟﻌﺪﺓ ﻷﻥ اﻟﺴﻜﻨﻰ ﻓﻲ ﺑﻴﺖ اﻟﻌﺪﺓ ﺣﻖ اﻟﺸﺮﻉ ﻓﻼ ﻳﺘﻤﻜﻦ اﻟﻌﺒﺪ ﻣﻦ ﺇﺳﻘﺎﻃﻪ ﺑﺨﻼﻑ اﻟﻨﻔﻘﺔ ﺑﺤﺚ ﻛﻮﻥ اﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻓﻲ ﺣﻖ اﻟﺤﺴﻦ ﻧﻮﻋﻴﻦ

ﻓﺼﻞ اﻷﻣﺮ ﺑﺎﻟﺸﻲء ﻳﺪﻝ ﻋﻠﻰ ﺣﺴﻦ اﻟﻤﺄﻣﻮﺭ ﺑﻪ

ﺇﺫا ﻛﺎﻥ اﻵﻣﺮ ﺣﻜﻴﻤﺎ ﻻﻥ اﻷﻣﺮ ﻟﺒﻴﺎﻥ ﺃﻥ اﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻣﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻮﺟﺪ ﻓﺎﻗﺘﻀﻰ ﺫﻟﻚ ﺣﺴﻨﻪ
ﺛﻢ اﻟﻤﺄﻣﻮﺭ ﺑﻪ ﻓﻲ ﺣﻖ اﻟﺤﺴﻦ ﻧﻮﻋﺎﻥ ﺣﺴﻦ ﺑﻨﻔﺴﻪ ﻭﺣﺴﻦ ﻟﻐﻴﺮﻩ
ﻓﺎﻟﺤﺴﻦ ﺑﻨﻔﺴﻪ ﻣﺜﻞ اﻹﻳﻤﺎﻥ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺷﻜﺮ اﻟﻤﻨﻌﻢ ﻭاﻟﺼﺪﻕ ﻭاﻟﻌﺪﻝ ﻭاﻟﺼﻠﻮﺓ ﻭﻧﺤﻮﻫﺎ ﻣﻦ اﻟﻌﺒﺎﺩاﺕ اﻟﺨﺎﻟﺼﺔ
ﻓﺤﻜﻢ ﻫﺬا اﻟﻨﻮﻉ ﺃﻧﻪ ﺇﺫا ﻭﺟﺐ ﻋﻠﻰ اﻟﻌﺒﺪ ﺃﺩاﺅﻩ ﻻ ﻳﺴﻘﻂ ﺇﻻ ﺑﺎﻷﺩاء ﻭﻫﺬا ﻓﻴﻤﺎ ﻻ ﻳﺤﺘﻤﻞ اﻟﺴﻘﻮﻁ ﻣﺜﻞ اﻹﻳﻤﺎﻥ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ
ﻭﺃﻣﺎ ﻣﺎ ﻳﺤﺘﻤﻞ اﻟﺴﻘﻮﻁ ﻓﻬﻮ ﻳﺴﻘﻂ ﺑﺎﻷﺩاء ﺃﻭ ﺑﺈﺳﻘﺎﻁ اﻷﻣﺮ
ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ ﺇﺫا ﻭﺟﺒﺖ اﻟﺼﻠﻮﺓ ﻓﻲ ﺃﻭﻝ اﻟﻮﻗﺖ ﺳﻘﻂ اﻟﻮاﺟﺐ ﺑﺎﻷﺩاء ﺃﻭ ﺑﺎﻋﺘﺮاﺽ اﻟﺠﻨﻮﻥ ﻭاﻟﺤﻴﺾ ﻭاﻟﻨﻔﺎﺱ ﻓﻲ ﺁﺧﺮ اﻟﻮﻗﺖ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ اﻟﺸﺮﻉ ﺃﺳﻘﻄﻬﺎ ﻋﻨﻪ ﻋﻨﺪ ﻫﺬﻩ اﻟﻌﻮاﺭﺽ ﻭﻻ ﻳﺴﻘﻂ ﺑﻀﻴﻖ اﻟﻮﻗﺖ ﻭﻋﺪﻡ اﻟﻤﺎء ﻭاﻟﻠﺒﺎﺱ ﻭﻧﺤﻮﻩ
اﻟﻨﻮﻉ اﻟﺜﺎﻧﻲ ﻣﺎ ﻳﻜﻮﻥ ﺣﺴﻨﺎ ﺑﻮاﺳﻄﺔ اﻟﻐﻴﺮ ﻭﺫﻟﻚ ﻣﺜﻞ اﻟﺴﻌﻲ ﺇﻟﻰ اﻟﺠﻤﻌﺔ ﻭاﻟﻮﺿﻮء ﻟﻠﺼﻠﻮﺓ ﻓﺈﻥ اﻟﺴﻌﻲ ﺣﺴﻦ ﺑﻮاﺳﻄﺔ ﻛﻮﻧﻪ ﻣﻔﻀﻴﺎ ﺇﻟﻰ ﺃﺩاء اﻟﺠﻤﻌﺔ ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﺘﻜﻔﺎ ﻓﻲ اﻟﺠﺎﻣﻊ ﻳﻜﻮﻥ اﻟﺴﻌﻲ ﺳﺎﻗﻄﺎ ﻋﻨﻪ ﻭﻛﺬﻟﻚ ﻟﻮ ﺗﻮﺿﺄ ﻓﺄﺣﺪﺙ ﻗﺒﻞ ﺃﺩاء اﻟﺼﻠﻮﺓ ﻳﺠﺐ ﻋﻠﻴﻪ اﻟﻮﺿﻮء ﺛﺎﻧﻴﺎ
ﻭﻟﻮ ﻛﺎﻥ ﻣﺘﻮﺿﺌﺎ ﻋﻨﺪ ﻭﺟﻮﺏ اﻟﺼﻠﻮﺓ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺗﺠﺪﻳﺪ اﻟﻮﺿﻮء
ﻭاﻟﻘﺮﻳﺐ ﻣﻦ ﻫﺬا اﻟﻨﻮﻉ اﻟﺤﺪﻭﺩ ﻭاﻟﻘﺼﺎﺹ ﻭاﻟﺠﻬﺎﺩ
ﻓﺈﻥ اﻟﺤﺪ ﺣﺴﻦ ﺑﻮاﺳﻄﺔ اﻟﺰﺟﺮ ﻋﻦ اﻟﺠﻨﺎﻳﺔ
ﻭاﻟﺠﻬﺎﺩ ﺣﺴﻦ ﺑﻮاﺳﻄﺔ ﺩﻓﻊ ﺷﺮ اﻟﻜﻔﺮﺓ ﻭﺇﻋﻼء ﻛﻠﻤﺔ اﻟﺤﻖ ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﻋﺪﻡ اﻟﻮاﺳﻄﺔ ﻻ ﻳﺒﻘﻰ ﺫﻟﻚ ﻣﺄﻣﻮﺭا ﺑﻪ ﻓﺈﻧﻪ ﻟﻮﻻ اﻟﺠﻨﺎﻳﺔ ﻻ ﻳﺠﺐ اﻟﺤﺪ
ﻭﻟﻮﻻ اﻟﻜﻔﺮ اﻟﻤﻘﻀﻲ ﺇﻟﻰ اﻟﺤﺮاﺏ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ اﻟﺠﻬﺎﺩ