کتاب اصول شاشی [ترکمنی]
اﻟﻔﺼﻞ اﻟﺤﺎﺩﻱ ﻋﺸﺮ
ﻓﺼﻞ ﻓﻲ اﻟﻨﻬﻲ
ﻭاﻟﻨﻬﻲ ﻧﻮﻋﺎﻥ ﻧﻬﻲ ﻋﻦ اﻷﻓﻌﺎﻝ اﻟﺤﺴﻴﺔ ﻛﺎﻟﺰﻧﺎ ﻭﺷﺮﺏ اﻟﺨﻤﺮ ﻭاﻟﻜﺬﺏ ﻭاﻟﻈﻠﻢ
ﻭﻧﻬﻲ ﻋﻦ اﻟﺘﺼﺮﻓﺎﺕ اﻟﺸﺮﻋﻴﺔ ﻛﺎﻟﻨﻬﻲ ﻋﻦ اﻟﺼﻮﻡ ﻓﻲ ﻳﻮﻡ اﻟﻨﺤﺮ ﻭاﻟﺼﻠﻮﺓ ﻓﻲ اﻷﻭﻗﺎﺕ اﻟﻤﻜﺮﻭﻫﺔ ﻭﺑﻴﻊ اﻟﺪﺭﻫﻢ ﺑﺎﻟﺪﺭﻫﻤﻴﻦ
ﻭﺣﻜﻢ اﻟﻨﻮﻉ اﻷﻭﻝ ﺃﻥ ﻳﻜﻮﻥ اﻟﻤﻨﻬﻰ ﻋﻨﻪ ﻫﻮ ﻋﻴﻦ ﻣﺎ ﻭﺭﺩ ﻋﻠﻴﻪ اﻟﻨﻬﻲ ﻓﻴﻜﻮﻥ ﻋﻴﻨﻪ ﻗﺒﻴﺤﺎ ﻓﻼ ﻳﻜﻮﻥ ﻣﺸﺮﻭﻋﺎ ﺃﺻﻼ
ﻭﺣﻜﻢ اﻟﻨﻮﻉ اﻟﺜﺎﻧﻲ ﺃﻥ ﻳﻜﻮﻥ اﻟﻤﻨﻬﻰ ﻋﻨﻪ ﻏﻴﺮ ﻣﺎ ﺃﺿﻴﻒ ﺇﻟﻴﻪ اﻟﻨﻬﻲ ﻓﻴﻜﻮﻥ ﻫﻮ ﺣﺴﻨﺎ ﺑﻨﻔﺴﻪ ﻗﺒﻴﺤﺎ ﻟﻐﻴﺮﻩ ﻭﻳﻜﻮﻥ اﻟﻤﺒﺎﺷﺮ ﻣﺮﺗﻜﺒﺎ ﻟﻠﺤﺮاﻡ ﻟﻐﻴﺮﻩ ﻻ ﻟﻨﻔﺴﻪ ﻭﻋﻠﻰ ﻫﺬا
ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ اﻟﻨﻬﻲ ﻋﻦ اﻟﺘﺼﺮﻓﺎﺕ اﻟﺸﺮﻋﻴﺔ ﻳﻘﺘﻀﻲ ﺗﻘﺮﻳﺮﻫﺎ
ﻭﻳﺮاﺩ ﺑﺬﻟﻚ ﺃﻥ اﻟﺘﺼﺮﻑ ﺑﻌﺪ اﻟﻨﻬﻲ ﻳﺒﻘﻰ ﻣﺸﺮﻭﻋﺎ ﻛﻤﺎ ﻛﺎﻥ ﻷﻧﻪ ﻟﻮ ﻟﻢ ﻳﺒﻖ ﻣﺸﺮﻭﻋﺎ ﻛﺎﻥ اﻟﻌﺒﺪ ﻋﺎﺟﺰا ﻋﻦ ﺗﺤﺼﻴﻞ اﻟﻤﺸﺮﻭﻉ ﻭﺣﻴﻨﺌﺬ ﻛﺎﻥ ﺫﻟﻚ ﻧﻬﻴﺎ ﻟﻠﻌﺎﺟﺰ ﻭﺫﻟﻚ ﻣﻦ اﻟﺸﺎﺭﻉ ﻣﺤﺎﻝ ﺑﺤﺚ اﻟﻨﻬﻲ ﻋﻦ اﻷﻓﻌﺎﻝ اﻟﺤﺴﻴﺔ ﻭاﻟﺸﺮﻋﻴﺔ
ﻭﺑﻪ ﻓﺎﺭﻕ اﻷﻓﻌﺎﻝ اﻟﺤﺴﻴﺔ ﻻﻧﻪ ﻟﻮ ﻛﺎﻥ ﻋﻴﻨﻬﺎ ﻗﺒﻴﺤﺎ ﻻ ﻳﺆﺩﻱ ﺫﻟﻚ ﺇﻟﻰ ﻧﻬﻲ اﻟﻌﺎﺟﺰ ﻻﻧﻪ ﺑﻬﺬا اﻟﻮﺻﻒ ﻻ ﻳﻌﺠﺰ ﻳﻮﻡ اﻟﻨﺤﺮ ﻭﺟﻤﻴﻊ ﺻﻮﺭ اﻟﺘﺼﺮﻓﺎﺕ اﻟﺸﺮﻋﻴﺔ ﻣﻊ ﻭﺭﻭﺩ اﻟﻨﻬﻲ ﻋﻨﻬﺎ
ﻭﻳﺘﻔﺮﻉ ﻣﻦ ﻫﺬا ﺣﻜﻢ اﻟﺒﻴﻊ اﻟﻔﺎﺳﺪ ﻭاﻹﺟﺎﺭﺓ اﻟﻔﺎﺳﺪﺓ ﻭاﻟﻨﺬﺭ ﺑﺼﻮﻡ ﻳﻮﻡ اﻟﻨﺤﺮ ﻭﺟﻤﻴﻊ ﺻﻮﺭ اﻟﺘﺼﺮﻓﺎﺕ اﻟﺸﺮﻋﻴﺔ ﻣﻊ ﻭﺭﻭﺩ اﻟﻨﻬﻲ ﻋﻨﻬﺎ
ﻓﻘﻠﻨﺎ اﻟﺒﻴﻊ اﻟﻔﺎﺳﺪ ﻳﻔﻴﺪ اﻟﻤﻠﻚ ﻋﻨﺪ اﻟﻘﺒﺾ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﺑﻴﻊ ﻭﻳﺠﺐ ﻧﻘﻀﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻧﻪ ﺣﺮاﻣﺎ ﻟﻐﻴﺮﻩ
ﻭﻫﺬا ﺑﺨﻼﻑ ﻧﻜﺎﺡ اﻟﻤﺸﺮﻛﺎﺕ ﻭﻣﻨﻜﻮﺣﺔ اﻷﺏ ﻭﻣﻌﺘﺪﺓ اﻟﻐﻴﺮ ﻭﻣﻨﻜﻮﺣﺘﻪ ﻭﻧﻜﺎﺡ اﻟﻤﺤﺎﺭﻡ ﻭاﻟﻨﻜﺎﺡ ﺑﻐﻴﺮ ﺷﻬﻮﺩ
ﻷﻥ ﻣﻮﺟﺐ اﻟﻨﻜﺎﺡ ﺣﻞ اﻟﺘﺼﺮﻑ
ﻭﻣﻮﺟﺐ اﻟﻨﻬﻲ ﺣﺮﻣﺔ اﻟﺘﺼﺮﻑ ﻓﺎﺳﺘﺤﺎﻝ اﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻴﺤﻤﻞ اﻟﻨﻬﻲ ﻋﻠﻰ اﻟﻨﻔﻲ
ﻓﺄﻣﺎ ﻣﻮﺟﺐ اﻟﺒﻴﻊ ﺛﺒﻮﺕ اﻟﻤﻠﻚ ﻭﻣﻮﺟﺐ اﻟﻨﻬﻲ ﺣﺮﻣﺔ اﻟﺘﺼﺮﻑ ﻭﻗﺪ ﺃﻣﻜﻦ اﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻥ ﻳﺜﺒﺖ اﻟﻤﻠﻚ ﻭﻳﺤﺮﻡ اﻟﺘﺼﺮﻑ
ﺃﻟﻴﺲ ﺃﻧﻪ ﻟﻮ ﺗﺨﻤﺮ اﻟﻌﺼﻴﺮ ﻓﻲ ﻣﻠﻚ اﻟﻤﺴﻠﻢ ﻳﺒﻘﻰ ﻣﻠﻜﻪ ﻓﻴﻬﺎ ﻭﻳﺤﺮﻡ اﻟﺘﺼﺮﻑ ﻭﻋﻠﻰ ﻫﺬا ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺇﺫا ﻧﺬﺭ ﺑﺼﻮﻡ ﻳﻮﻡ اﻟﻨﺤﺮ ﺃﻳﺎﻡ اﻟﺘﺸﺮﻳﻖ ﻳﺼﺢ ﻧﺬﺭﻩ ﻷﻧﻪ ﻧﺬﺭ ﺑﺼﻮﻡ ﻣﺸﺮﻭﻉ ﻭﻛﺬﻟﻚ ﻟﻮ ﻧﺬﺭ ﺑﺎﻟﺼﻠﻮﺓ ﻓﻲ اﻷﻭﻗﺎﺕ اﻟﻤﻜﺮﻭﻫﺔ ﻳﺼﺢ ﻷﻧﻪ ﻧﺬﺭ ﺑﻌﺒﺎﺩﺓ ﻣﺸﺮﻭﻋﺔ ﻟﻤﺎ ﺫﻛﺮﻧﺎ ﺃﻥ اﻟﻨﻬﻲ
ﻳﻮﺟﺐ ﺑﻘﺎء اﻟﺘﺼﺮﻑ ﻣﺸﺮﻭﻋﺎ ﻭﻟﻬﺬا ﻗﻠﻨﺎ ﻟﻮ ﺷﺮﻉ ﻓﻲ اﻟﻨﻘﻞ ﻓﻲ ﻫﺬﻩ اﻷﻭﻗﺎﺕ ﻟﺰﻣﻪ ﺑﺎﻟﺸﺮﻭﻉ ﻭاﺭﺗﻜﺎﺏ اﻟﺤﺮاﻡ ﻟﻴﺲ ﺑﻼﺯﻡ ﻟﻠﺰﻭﻡ اﻻﺗﻤﺎﻡ ﻓﺎﻧﻪ ﻟﻮ ﺻﺒﺮ ﺣﺘﻰ ﺣﻠﺖ اﻟﺼﻠﻮﺓ ﺑﺎﺭﺗﻔﺎﻉ اﻟﺸﻤﺲ ﻭﻏﺮﻭﺑﻬﺎ ﻭﺩﻟﻮﻛﻬﺎ ﺃﻣﻜﻨﻪ اﺗﻤﺎﻡ ﺑﺪﻭﻥ اﻟﻜﺮاﻫﺔ
ﻭﺑﻪ ﻓﺎﺭﻕ ﺻﻮﻡ ﻳﻮﻡ اﻟﻌﻴﺪ ﻓﺎﻧﻪ ﻟﻮ ﺷﺮﻉ ﻓﻴﻪ ﻻ ﻳﻠﺰﻣﻪ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﻣﺤﻤﺪ ﻻﻥ اﻻﺗﻤﺎﻡ ﻻ ﻳﻨﻔﻚ ﻋﻦ اﺭﺗﻜﺎﺏ اﻟﺤﺮاﻡ
ﻭﻣﻦ ﻫﺬا اﻟﻨﻮﻉ ﻭﻁء اﻟﺤﺎﺋﺾ ﻓﺎﻥ اﻟﻨﻬﻲ ﻋﻦ ﻗﺮﺑﺎﻧﻬﺎ ﺑﺎﻋﺘﺒﺎﺭ اﻷﺫﻯ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ اﻟﻤﺤﻴﺾ ﻗﻞ ﻫﻮ ﺃﺫﻯ ﻓﺎﻋﺘﺰﻟﻮا اﻟﻨﺴﺎء ﻓﻲ اﻟﻤﺤﻴﺾ ﻭﻻ ﺗﻘﺮﺑﻮﻫﻦ ﺣﺘﻰ ﻳﻄﻬﺮﻥ}
ﻭﻟﻬﺬا ﻗﻠﻨﺎ ﻳﺘﺮﺗﺐ اﻷﺣﻜﺎﻡ ﻋﻠﻰ ﻫﺬا اﻟﻮﻁء ﻓﻴﺜﺒﺖ ﺑﻪ ﺇﺣﺼﺎﻥ اﻟﻮاﻃﺊ ﻭﺗﺤﻞ اﻟﻤﺮﺃﺓ ﻟﻠﺰﻭﺝ اﻷﻭﻝ ﻭﻳﺜﺒﺖ ﺑﻪ ﺣﻜﻢ اﻟﻤﻬﺮ ﻭاﻟﻌﺪﺓ ﻭاﻟﻨﻔﻘﺔ
ﻭﻟﻮ اﻣﺘﻨﻌﺖ ﻋﻦ اﻟﺘﻤﻜﻴﻦ ﻷﺟﻞ اﻟﺼﺪاﻕ ﻛﺎﻧﺖ ﻧﺎﺷﺰﺓ ﻋﻨﺪﻫﻤﺎ ﻓﻼ ﺗﺴﺘﺤﻖ اﻟﻨﻔﻘﺔ
ﻭﺣﺮﻣﺔ اﻟﻔﻌﻞ ﻻ ﺗﻨﺎﻓﻲ ﺗﺮﺗﺐ اﻷﺣﻜﺎﻡ ﻛﻄﻼﻕ اﻟﺤﺎﺋﺾ ﻭاﻟﻮﺿﻮء ﺑﺎﻟﻤﻴﺎﻩ اﻟﻤﻐﺼﻮﺑﺔ ﻭاﻹﺻﻄﻴﺎﺩ ﺑﻘﻮﺱ ﻣﻐﺼﻮﺑﺔ ﻭاﻟﺬﺑﺢ ﺑﺴﻜﻴﻦ ﻣﻐﺼﻮﺑﺔ ﻭاﻟﺼﻠﻮﺓ ﻓﻲ اﻷﺭﺽ اﻟﻤﻐﺼﻮﺑﺔ ﻭاﻟﺒﻴﻊ ﻓﻲ ﻭﻗﺖ اﻟﻨﺪاء ﻓﺎﻧﻪ ﻳﺘﺮﺗﺐ اﻟﺤﻜﻢ ﻋﻠﻰ ﻫﺬﻩ اﻟﺘﺼﺮﻓﺎﺕ ﻣﻊ اﺷﺘﻤﺎﻟﻬﺎ ﻋﻠﻰ اﻟﺤﺮﻣﺔ ﻭﺑﺎﻋﺘﺒﺎﺭ ﻫﺬا اﻷﺻﻞ ﻗﻠﻨﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﻻ ﺗﻘﺒﻠﻮا ﻟﻬﻢ ﺷﻬﺎﺩﺓ ﺃﺑﺪا} اﻟﻔﺼﻞ اﻟﺜﺎﻧﻲ ﻋﺸﺮ ﻓﺼﻞ ﻓﻲ ﺗﻌﺮﻳﻒ ﻃﺮﻳﻖ اﻟﻤﺮاﺩ ﺑﺎﻟﻨﺼﻮﺹ
اﻥ اﻟﻔﺎﺳﻖ ﻣﻦ ﺃﻫﻞ اﻟﺸﻬﺎﺩﺓ ﻓﻴﻨﻌﻘﺪ اﻟﻨﻜﺎﺡ ﺑﺸﻬﺎﺩﺓ اﻟﻔﺴﺎﻕ ﻻﻥ اﻟﻨﻬﻲ ﻋﻦ ﻗﺒﻮﻝ اﻟﺸﻬﺎﺩﺓ ﺑﺪﻭﻥ اﻟﺸﻬﺎﺩﺓ ﻣﺤﺎﻝ ﻭاﻧﻤﺎ ﻟﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻢ ﻟﻔﺴﺎﺩ ﻓﻲ اﻷﺩاء ﻻ ﻟﻌﺪﻡ اﻟﺸﻬﺎﺩﺓ ﺃﺻﻼ
ﻭﻋﻠﻰ ﻫﺬا ﻻ ﻳﺠﺐ ﻋﻠﻴﻬﻢ اﻟﻠﻌﺎﻥ ﻻﻥ ﺫﻟﻚ ﺃﺩاء اﻟﺸﻬﺎﺩﺓ ﻭﻻ ﺃﺩاء ﻣﻊ اﻟﻔﺎﺳﻖ