ﺑﺤﺚ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ اﻟﻤﺮاﺩ ﺑﺎﻟﻨﺼﻮﺹ

اﻋﻠﻢ اﻥ ﻟﻤﻌﺮﻓﺔ اﻟﻤﺮاﺩ ﺑﺎﻟﻨﺼﻮﺹ ﻃﺮﻗﺎ ﻣﻨﻬﺎ
1 - اﻥ اﻟﻠﻔﻆ اﺫا ﻛﺎﻥ ﺣﻘﻴﻘﺔ ﻟﻤﻌﻨﻰ ﻭﻣﺠﺎﺯا ﻵﺧﺮ ﻓﺎﻟﺤﻘﻴﻘﺔ ﺃﻭﻟﻰ ﻣﺜﺎﻟﻪ ﻣﺎ ﻗﺎﻝ ﻋﻠﻤﺎﺅﻧﺎ اﻟﺒﻨﺖ اﻟﻤﺨﻠﻮﻗﺔ ﻣﻦ ﻣﺎء اﻟﺰﻧﺎ ﻳﺤﺮﻡ ﻋﻠﻰ اﻟﺰاﻧﻲ ﻧﻜﺎﺣﻬﺎ
ﻭﻗﺎﻝ اﻟﺸﺎﻓﻌﻲ ﺭﺡ ﻳﺤﻞ
ﻭاﻟﺼﺤﻴﺢ ﻣﺎ ﻗﻠﻨﺎ ﻷﻧﻬﺎ ﺑﻨﺘﻪ ﺣﻘﻴﻘﺔ ﻓﺘﺪﺧﻞ ﺗﺤﺖ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺃﻣﻬﺎﺗﻜﻢ ﻭﺑﻨﺎﺗﻜﻢ} ﻛﺎﻥ اﻟﻨﺺ ﻣﻌﻤﻮﻻ ﺑﻪ ﻓﻲ ﺟﻤﻴﻊ ﺻﻮﺭ ﻭﺟﻮﺩﻩ
ﻭﻟﻮ ﺣﻤﻠﺖ ﻋﻠﻰ اﻟﻤﺲ ﺑﺎﻟﻴﺪ ﻛﺎﻥ اﻟﻨﺺ ﻣﺨﺼﻮﺻﺎ ﺑﻪ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ اﻟﺼﻮﺭ ﻓﺎﻥ ﻣﺲ اﻟﻤﺤﺎﺭﻡ ﻭاﻟﻄﻔﻠﺔ اﻟﺼﻐﻴﺮﺓ ﺟﺪا ﻏﻴﺮ ﻧﺎﻗﺾ ﻟﻠﻮﺿﻮء ﻓﻲ ﺃﺻﺢ ﻗﻮﻟﻲ اﻟﺸﺎﻓﻌﻲ
ﻭﻳﺘﻔﺮﻉ ﻣﻨﻪ اﻷﺣﻜﺎﻡ ﻋﻠﻰ اﻟﻤﺬﻫﺒﻴﻦ ﻣﻦ ﺇﺑﺎﺣﺔ اﻟﺼﻠﻮﺓ ﻭﻣﺲ اﻟﻤﺼﺤﻒ ﻭﺩﺧﻮﻝ اﻟﻤﺴﺠﺪ ﻭﺻﺤﺔ اﻻﻣﺎﻣﺔ ﻭﻟﺰﻭﻡ اﻟﺘﻴﻤﻢ ﻋﻨﺪ ﻋﺪﻡ اﻟﻤﺎء ﻭﺗﺬﻛﺮ اﻟﻤﺲ ﻓﻲ ﺃﺛﻨﺎء اﻟﺼﻠﻮﺓ
3 - ﻭﻣﻨﻬﺎ ﺃﻥ اﻟﻨﺺ ﺇﺫا ﻗﺮﺉ ﺑﻘﺮاءﺗﻴﻦ ﺃﻭ ﺭﻭﻱ ﺑﺮﻭاﻳﺘﻴﻦ ﻛﺎﻥ اﻟﻌﻤﻞ ﺑﻪ ﻋﻠﻰ ﻭﺟﻪ ﻳﻜﻮﻥ ﻋﻤﻼ ﺑﺎﻟﻮﺟﻬﻴﻦ ﺃﻭﻟﻰ
ﻣﺜﺎﻟﻪ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﺃﺭﺟﻠﻜﻢ}
ﻗﺮﺉ ﺑﺎﻟﻨﺼﺐ ﻋﻄﻔﺎ ﻋﻠﻰ اﻟﻤﻐﺴﻮﻝ ﻭﺑﺎﻟﺨﻔﺾ ﻋﻄﻔﺎ ﻋﻠﻰ اﻟﻤﻤﺴﻮﺡ
ﻓﺤﻤﻠﺖ ﻗﺮاءﺓ اﻟﺨﻔﺾ ﻋﻠﻰ ﺣﺎﻟﺔ اﻟﺘﺨﻔﻒ ﻭﻗﺮاءﺓ اﻟﻨﺼﺐ ﻋﻠﻰ ﺣﺎﻟﺔ ﻋﺪﻡ اﻟﺘﺨﻔﻒ ﻭﺑﺎﻋﺘﺒﺎﺭ ﻫﺬا اﻟﻤﻌﻨﻰ ﻗﺎﻝ اﻟﺒﻌﺾ ﺟﻮاﺯ اﻟﻤﺴﺢ ﺛﺒﺖ ﺑﺎﻟﻜﺘﺎﺏ
ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﺣﺘﻰ ﻳﻄﻬﺮﻥ}
ﻗﺮﺉ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻭاﻟﺘﺨﻔﻴﻒ
ﻓﻴﻌﻤﻞ ﺑﻘﺮاءﺓ اﻟﺘﺨﻔﻴﻒ ﻓﻴﻤﺎ ﺇﺫا ﻛﺎﻥ ﺃﻳﺎﻣﻬﺎ ﻋﺸﺮﺓ
ﻭﺑﻘﺮاءﺓ اﻟﺘﺸﺪﻳﺪ ﻓﻴﻤﺎ ﺇﺫا ﻛﺎﻥ ﺃﻳﺎﻣﻬﺎ ﺩﻭﻥ اﻟﻌﺸﺮﺓ
ﻭﻋﻠﻰ ﻫﺬا ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ اﺫا اﻧﻘﻄﻊ ﺩﻡ اﻟﺤﻴﺾ ﻷﻗﻞ ﻣﻦ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻟﻢ ﻳﺠﺰ ﻭﻁء اﻟﺤﺎﺋﺾ ﺣﺘﻰ ﺗﻐﺘﺴﻞ ﻷﻥ ﻛﻤﺎﻝ اﻟﻄﻬﺎﺭﺓ ﻳﺜﺒﺖ ﺑﺎﻹﻏﺘﺴﺎﻝ
ﻭﻟﻮ اﻧﻘﻄﻊ ﺩﻣﻬﺎ ﻟﻌﺸﺮﺓ ﺃﻳﺎﻡ ﺟﺎﺯ ﻭﻃﺌﻬﺎ ﻗﺒﻞ اﻟﻐﺴﻞ ﻷﻥ ﻣﻄﻠﻖ اﻟﻄﻬﺎﺭﺓ ﺛﺒﺖ ﺑﺎﻧﻘﻄﺎﻉ اﻟﺪﻡ
ﻭﻟﻬﺬا ﻗﻠﻨﺎ اﺫا اﻧﻘﻄﻊ ﺩﻡ اﻟﺤﻴﺾ ﻟﻌﺸﺮﺓ ﺃﻳﺎﻡ ﻓﻲ ﺁﺧﺮ ﻭﻗﺖ اﻟﺼﻠﻮﺓ ﺗﻠﺰﻣﻬﺎ ﻓﺮﻳﻀﺔ اﻟﻮﻗﺖ ﻭاﻥ ﻟﻢ ﻳﺒﻖ ﻣﻦ اﻟﻮﻗﺖ ﻣﻘﺪاﺭ ﻣﺎ ﺗﻐﺘﺴﻞ ﺑﻪ
ﻭﻟﻮ اﻧﻘﻄﻊ ﺩﻣﻬﺎ ﻷﻗﻞ ﻣﻦ ﻋﺸﺮﺓ اﻳﺎﻡ ﻓﻲ ﺁﺧﺮ ﻭﻗﺖ اﻟﺼﻠﻮﺓ
ﺇﻥ ﺑﻘﻲ ﻣﻦ اﻟﻮﻗﺖ ﻣﻘﺪاﺭ ﻣﺎ ﺗﻐﺘﺴﻞ ﻓﻴﻪ ﻭﺗﺤﺮﻡ ﻟﻠﺼﻠﻮﺓ ﻟﺰﻣﺘﻬﺎ اﻟﻔﺮﻳﻀﺔ ﻭﺇﻻ ﻓﻼ