ﻭﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ اﻷﺻﻞ ﻫﻮ اﻷﺩاء ﻳﻘﻮﻝ اﻟﺸﺎﻓﻌﻲ
اﻟﻮاﺟﺐ ﻋﻠﻰ اﻟﻐﺎﺻﺐ ﺭﺩ اﻟﻌﻴﻦ اﻟﻤﻐﺼﻮﺑﺔ ﻭاﻥ ﺗﻐﻴﺮﺕ ﻓﻲ ﻳﺪ اﻟﻐﺎﺻﺐ ﺗﻐﻴﺮا ﻓﺎﺣﺸﺎ ﻭﻳﺠﺐ اﻷﺭﺵ ﺑﺴﺒﺐ اﻟﻨﻘﺼﺎﻥ
ﻭﻋﻠﻰ ﻫﺬا ﻟﻮ ﻏﺼﺐ ﺣﻨﻄﺔ ﻓﻄﺤﻨﻬﺎ ﺃﻭ ﺳﺎﺟﺔ ﻓﺒﻨﻰ ﻋﻠﻴﻬﺎ ﺩاﺭا ﺃﻭ ﺷﺎﺓ ﻓﺬﺑﺤﻬﺎ ﻭﺷﻮاﻫﺎﺃﻭ ﻋﻨﺒﺎ ﻓﻌﺼﺮﻫﺎ ﺃﻭ ﺣﻨﻄﺔ ﻓﺰﺭﻋﻬﺎ ﻭﻧﺒﺖ اﻟﺰﺭﻉ ﻛﺎﻥ ﺫﻟﻚ ﻣﻠﻜﺎ ﻟﻠﻤﺎﻟﻚ ﻋﻨﺪﻩ
ﻭﻗﻠﻨﺎ ﺟﻤﻴﻌﻬﺎ ﻟﻠﻐﺎﺻﺐ ﻭﻳﺠﻴﺐ ﻋﻠﻴﻪ ﺭﺩ اﻟﻘﻴﻤﺔ
ﻭﻟﻮ ﻏﺼﺐ ﻓﻀﺔ ﻓﻀﺮﺑﻬﺎ ﺩﺭاﻫﻢ ﺃﻭ ﺗﺒﺮا ﻓﺎﺗﺨﺬﻫﺎ ﺩﻧﺎﻧﻴﺮا ﺃﻭ ﺷﺎﺓ ﻓﺬﺑﺤﻬﺎ ﻻ ﻳﻨﻘﻄﻊ ﺣﻖ اﻟﻤﺎﻟﻚ ﻓﻲ ﻇﺎﻫﺮ اﻟﺮﻭاﻳﺔ
ﻭﻛﺬﻟﻚ ﻟﻮ ﻏﺼﺐ ﻗﻄﻨﺎ ﻓﻐﺰﻟﻪ ﺃﻭ ﻏﺰﻻ ﻓﻨﺴﺠﻪ ﻻ ﻳﻨﻘﻄﻊ ﺣﻖ اﻟﻤﺎﻟﻚ ﻓﻲ ﻇﺎﻫﺮ اﻟﺮﻭاﻳﺔ
ﻭﻳﺘﻔﺮﻉ ﻣﻦ ﻫﺬا ﻣﺴﺄﻟﺔ اﻟﻤﻀﻤﻮﻧﺎﺕ ﻭﻟﺬا ﻗﺎﻝ ﻟﻮ ﻇﻬﺮ اﻟﻌﺒﺪ اﻟﻤﻐﺼﻮﺏ ﺑﻌﺪﻣﺎ ﺃﺧﺬ اﻟﻤﺎﻟﻚ ﺿﻤﺎﻧﺔ ﻣﻦ اﻟﻐﺎﺻﺐ ﻛﺎﻥ اﻟﻌﺒﺪ ﻣﻠﻜﺎ ﻟﻠﻤﺎﻟﻚ ﻭاﻟﻮاﺟﺐ ﻋﻠﻰ اﻟﻤﺎﻟﻚ ﺭﺩ ﻣﺎ ﺃﺧﺬ ﻣﻦ ﻗﻴﻤﺔ اﻟﻌﺒﺪ
ﻭﺃﻣﺎ اﻟﻘﻀﺎء ﻓﻨﻮﻋﺎﻥ ﻛﺎﻣﻞ ﻭﻗﺎﺻﺮ
ﻓﺎﻟﻜﺎﻣﻞ ﻣﻨﻪ ﺗﺴﻠﻴﻢ ﻣﺜﻞ اﻟﻮاﺟﺐ ﺻﻮﺭﺓ ﻭﻣﻌﻨﻰ ﻛﻤﻦ
ﻏﺼﺐ ﻗﻔﻴﺰ ﺣﻨﻄﺔ ﻓﺎﺳﺘﻬﻠﻜﻬﺎ ﺿﻤﻦ ﻗﻔﻴﺰ ﺣﻨﻄﺔ ﻭﻳﻜﻮﻥ اﻟﻤﺆﺩﻱ ﻣﺜﻼ ﻟﻷﻭﻝ ﺻﻮﺭﺓ ﻭﻣﻌﻨﻰ ﻭﻛﺬﻟﻚ اﻟﺤﻜﻢ ﻓﻲ ﺟﻤﻴﻊ اﻟﻤﺜﻠﻴﺎﺕ
ﻭﺃﻣﺎ اﻟﻘﺎﺻﺮ ﻓﻬﻮ ﻣﺎ ﻻ ﻳﻤﺎﺛﻞ اﻟﻮاﺟﺐ ﺻﻮﺭﺓ ﻭﻳﻤﺎﺛﻞ ﻣﻌﻨﻰ ﻛﻤﻦ ﻏﺼﺐ ﺷﺎﺓ ﻓﻬﻠﻜﺖ ﺿﻤﻦ ﻗﻴﻤﺘﻬﺎ ﻭاﻟﻘﻴﻤﺔ ﻣﺜﻞ اﻟﺸﺎﺓ ﻣﻦ ﺣﻴﺚ اﻟﻤﻌﻨﻰ ﻻ ﻣﻦ ﺣﻴﺚ اﻟﺼﻮﺭﺓ ﻭاﻷﺻﻞ ﻓﻲ اﻟﻘﻀﺎء اﻟﻜﺎﻣﻞ
ﻭﻋﻠﻰ ﻫﺬا ﻗﺎﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺇﺫا ﻏﺼﺐ ﻣﺜﻠﻴﺎ ﻓﻬﻠﻚ ﻓﻲ ﻳﺪﻩ اﻧﻘﻄﻊ ﺫﻟﻚ ﻋﻦ ﺃﻳﺪﻱ اﻟﻨﺎﺱ ﺿﻤﻦ ﻗﻴﻤﺘﻪ ﻳﻮﻡ اﻟﺨﺼﻮﻣﺔ ﻷﻥ اﻟﻌﺠﺰ ﻋﻦ ﺗﺴﻠﻴﻢ اﻟﻤﺜﻞ اﻟﻜﺎﻣﻞ ﺇﻧﻤﺎ ﻳﻈﻬﺮ ﻋﻨﺪ اﻟﺨﺼﻮﻣﺔ ﻓﺄﻣﺎ ﻗﺒﻞ اﻟﺨﺼﻮﻣﺔ ﻓﻼ ﻟﺘﺼﻮﺭ ﺣﺼﻮﻝ اﻟﻤﺜﻞ ﻣﻦ ﻛﻞ ﻭﺟﻪ
ﻓﺄﻣﺎ ﻣﺎ ﻻ ﻣﺜﻞ ﻟﻪ ﻻ ﺻﻮﺭﺓ ﻭﻻ ﻣﻌﻨﻰ ﻻ ﻳﻤﻜﻦ ﺇﻳﺠﺎﺏ اﻟﻘﻀﺎء ﻓﻴﻪ ﺑﺎﻟﻤﺜﻞ
ﻭﻟﻬﺬا اﻟﻤﻌﻨﻰ ﻗﻠﻨﺎ ﺇﻥ اﻟﻤﻨﺎﻓﻊ ﻻ ﺗﻀﻤﻦ ﺑﺎﻹﺗﻼﻑ ﻷﻥ ﺇﻳﺠﺎﺏ اﻟﻀﻤﺎﻥ ﺑﺎﻟﻤﺜﻞ ﻣﺘﻌﺬﺭ ﻭﺇﻳﺠﺎﺑﻪ ﺑﺎﻟﻌﻴﻦ ﻛﺬﻟﻚ ﻷﻥ اﻟﻌﻴﻦ ﻻ ﺗﻤﺎﺛﻞ اﻟﻤﻨﻔﻌﺔ ﻻ ﺻﻮﺭﺓ ﻭﻻ ﻣﻌﻨﻰ ﻛﻤﺎ ﺇﺫا ﻏﺼﺐ ﻋﺒﺪا ﻓﺎﺳﺘﺨﺪﻣﻪ ﺷﻬﺮا ﺃﻭ ﺩاﺭا ﻓﺴﻜﻦ ﻓﻴﻬﺎ ﺷﻬﺮا ﺛﻢ ﺭﺩ اﻟﻤﻐﺼﻮﺏ ﺇﻟﻰ اﻟﻤﺎﻟﻚ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺿﻤﺎﻥ اﻟﻤﻨﺎﻓﻊ ﺧﻼﻓﺎ ﻟﻠﺸﺎﻓﻌﻲ ﻓﺒﻘﻲ اﻹﺛﻢ ﺣﻜﻤﺎ ﻟﻪ ﻭاﻧﺘﻘﻞ ﺟﺰاﺅﻩ ﺇﻟﻰ ﺩاﺭ اﻵﺧﺮﺓ
ﻭﻟﻬﺬا اﻟﻤﻌﻨﻰ ﻗﻠﻨﺎ ﻻ ﺗﻀﻤﻦ ﻣﻨﺎﻓﻊ اﻟﺒﻀﻊ ﺑﺎﻟﺸﻬﺎﺩﺓ اﻟﺒﺎﻃﻠﺔ ﻋﻠﻰ اﻟﻄﻼﻕ ﻭﻻ ﺑﻘﺘﻞ ﻣﻨﻜﻮﺣﺔ اﻟﻐﻴﺮ ﻭﻻ ﺑﺎﻟﻮﻁء ﺣﺘﻰ ﻟﻮ ﻭﻃﺊ ﺯﻭﺟﺔ ﺇﻧﺴﺎﻥ ﻻ ﻳﻀﻤﻦ ﻟﻠﺰﻭﺝ ﺷﻴﺌﺎ ﺇﻻ ﺇﺫا ﻭﺭﺩ اﻟﺸﺮﻉ ﺑﺎﻟﻤﺜﻞ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻤﺎﺛﻠﻪ ﺻﻮﺭﺓ ﻭﻣﻌﻨﻰ ﻓﻴﻜﻮﻥ ﻣﺜﻼ ﻟﻪ ﺷﺮﻋﺎ ﻓﻴﺠﺐ ﻗﻀﺎﺅﻩ ﺑﺎﻟﻤﺜﻞ اﻟﺸﺮﻋﻲ ﻭﻧﻈﻴﺮﻩ ﻣﺎ ﻗﻠﻨﺎ ﺃﻥ اﻟﻔﺪﻳﺔ ﻓﻲ ﺣﻖ اﻟﺸﻴﺦ اﻟﻔﺎﻧﻲ ﻣﺜﻞ اﻟﺼﻮﻡ ﻭاﻟﺪﻳﺔ ﻓﻲ اﻟﻘﺘﻞ ﺧﻄﺄ ﻣﺜﻞ اﻟﻨﻔﺲ ﻣﻊ ﺃﻧﻪ ﻻ ﻣﺸﺎﺑﻬﺔ ﺑﻴﻨﻬﻤﺎ