کتاب اصول شاشی [ترکمنی]
ﻭﻛﺬﻟﻚ اﻟﺘﻤﺴﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﺃﺗﻤﻮا اﻟﺤﺞ ﻭاﻟﻌﻤﺮﺓ ﻟﻠﻪ}
ﻹﺛﺒﺎﺕ ﻭﺟﻮﺏ اﻟﻌﻤﺮﺓ اﺑﺘﺪاء ﺿﻌﻴﻒ ﻷﻥ اﻟﻨﺺ ﻳﻘﺘﻀﻲ ﻭﺟﻮﺏ اﻹﺗﻤﺎﻡ ﻭﺫﻟﻚ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﻌﺪ اﻟﺸﺮﻭﻉ ﻭﻻ ﺧﻼﻑ ﻓﻴﻪ ﻭﺇﻧﻤﺎ اﻟﺨﻼﻑ ﻓﻲ ﻭﺟﻮﺑﻬﺎ اﺑﺘﺪاء
ﻭﻛﺬﻟﻚ اﻟﺘﻤﺴﻚ ﺑﻘﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼﻡ
(ﻻﺗﺒﻴﻌﻮا اﻟﺪﺭﻫﻢ ﺑﺎﻟﺪﺭﻫﻤﻴﻦ ﻭﻻ اﻟﺼﺎﻉ ﺑﺎﻟﺼﺎﻋﻴﻦ) ﻹﺛﺒﺎﺕ ﺃﻥ اﻟﺒﻴﻊ اﻟﻔﺎﺳﺪ ﻻ ﻳﻔﻴﺪ اﻟﻤﻠﻚ ﺿﻌﻴﻒ ﻷﻥ اﻟﻨﺺ ﻳﻘﺘﻀﻲ ﺗﺤﺮﻳﻢ اﻟﺒﻴﻊ اﻟﻔﺎﺳﺪ ﻭﻻ ﺧﻼﻑ ﻓﻴﻪ ﻭﺇﻧﻤﺎ اﻟﺨﻼﻑ ﻓﻲ ﺛﺒﻮﺕ اﻟﻤﻠﻚ ﻭﻋﺪﻣﻪ
ﻭﻛﺬﻟﻚ اﻟﺘﻤﺴﻚ ﺑﻘﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼﻡ
(ﺃﻻ ﻻ ﺗﺼﻮﻣﻮا ﻓﻲ ﻫﺬﻩ اﻷﻳﺎﻡ ﻓﺈﻧﻬﺎ ﺃﻳﺎﻡ ﺃﻛﻞ ﻭﺷﺮﺏ ﻭﺑﻌﺎﻝ) ﻹﺛﺒﺎﺕ ﺃﻥ اﻟﻨﺬﺭ ﺑﺼﻮﻡ ﻳﻮﻡ اﻟﻨﺤﺮ ﻻ ﻳﺼﺢ ﺿﻌﻴﻒ ﻷﻥ اﻟﻨﺺ ﻳﻘﺘﻀﻲ ﺣﺮﻣﺔ اﻟﻔﻌﻞ ﻭﻻ ﺧﻼﻑ ﻓﻲ ﻛﻮﻧﻪ ﺣﺮاﻣﺎ ﻭﺇﻧﻤﺎ اﻟﺨﻼﻑ ﻓﻲ ﺇﻓﺎﺩﺓ اﻷﺣﻜﺎﻡ ﻣﻊ ﻛﻮﻧﻪ ﺣﺮاﻣﺎ ﻭﺣﺮﻣﺔ اﻟﻔﻌﻞ ﻻ ﺗﻨﺎﻓﻲ ﺗﺮﺗﺐ اﻷﺣﻜﺎﻡ ﻓﺈﻥ اﻷﺏ ﻟﻮ اﺳﺘﻮﻟﺪ ﺟﺎﺭﻳﺔ اﺑﻨﻪ ﻳﻜﻮﻥ ﺣﺮاﻣﺎ ﻭﻳﺜﺒﺖ ﺑﻪ اﻟﻤﻠﻚ ﻟﻷﺏ
ﻭﻟﻮ ﺫﺑﺢ ﺷﺎﺓ ﺑﺴﻜﻴﻦ ﻣﻐﺼﻮﺑﺔ ﻳﻜﻮﻥ ﺣﺮاﻣﺎ ﻭﻳﺤﻞ اﻟﻤﺬﺑﻮﺡ
ﻭﻟﻮ ﻏﺴﻞ اﻟﺜﻮﺏ اﻟﻨﺠﺲ ﺑﻤﺎء ﻣﻐﺼﻮﺏ ﻳﻜﻮﻥ ﺣﺮاﻣﺎ ﻭﻳﻄﻬﺮ ﺑﻪ اﻟﺜﻮﺏﻭﻟﻮ ﻭﻃﻰء اﻣﺮﺃﺓ ﻓﻲ ﺣﺎﻟﺔ اﻟﺤﻴﺾ ﻳﻜﻮﻥ ﺣﺮاﻣﺎ ﻭﻳﺜﺒﺖ ﺑﻪ ﺇﺣﺼﺎﻥ اﻟﻮاﻃﻰء ﻭﻳﺜﺒﺖ اﻟﺤﻞ ﻟﻠﺰﻭﺝ اﻷﻭﻝاﻟﻔﺼﻞ اﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺗﻘﺮﻳﺮ ﺣﺮﻭﻑ اﻟﻤﻌﺎﻧﻲ
اﻟﻮاﻭ ﻟﻠﺠﻤﻊ اﻟﻤﻄﻠﻖ ﻭﻗﻴﻞ ﺃﻥ اﻟﺸﺎﻓﻌﻲ ﺟﻌﻠﻪ ﻟﻠﺘﺮﺗﻴﺐ ﻭﻋﻠﻰ ﻫﺬا اﻟﻮاﺟﺐ اﻟﺘﺮﺗﻴﺐ ﻓﻲ ﺑﺎﺏ اﻟﻮﺿﻮء
ﻗﺎﻝ ﻋﻠﻤﺎﺅﻧﺎ ﺭﺡ ﺇﺫا ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ اﻥ ﻛﻠﻤﺖ ﺯﻳﺪا ﺃﻭ ﻋﻤﺮا ﻓﺄﻧﺖ ﻃﺎﻟﻖ ﻓﻜﻠﻤﺖ ﻋﻤﺮا ﺛﻢ ﺯﻳﺪا ﻃﻠﻘﺖ ﻭﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﻣﻌﻨﻰ اﻟﺘﺮﺗﻴﺐ ﻭاﻟﻤﻘﺎﺭﻧﺔ
ﻭﻟﻮ ﻗﺎﻝ ﺇﻥ ﺩﺧﻠﺖ ﻫﺬﻩ اﻟﺪاﺭ ﻭﻫﺬﻩ اﻟﺪاﺭ ﻓﺄﻧﺖ ﻃﺎﻟﻖ ﻓﺪﺧﻠﺖ اﻟﺜﺎﻧﻴﺔ ﺛﻢ ﺩﺧﻠﺖ اﻷﻭﻝ ﻃﻠﻘﺖ
ﻗﺎﻝ ﻣﺤﻤﺪ ﺭﺡ ﺇﺫا ﻗﺎﻝ ﺃﻥ ﺩﺧﻠﺖ اﻟﺪاﺭ ﻓﺄﻧﺖ ﻃﺎﻟﻖ ﺗﻄﻠﻖ ﻓﻲ اﻟﺤﺎﻝ ﻭﻟﻮ اﻗﺘﻀﻰ ﺫﻟﻚ ﺗﺮﺗﻴﺒﺎ ﻟﺘﺮﺗﺐ اﻟﻄﻼﻕ ﺑﻪ ﻋﻠﻰ اﻟﺪﺧﻮﻝ ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺗﻌﻠﻴﻘﺎ ﻻ ﺗﻨﺠﻴﺰا
ﻭﻗﺪ ﺗﻜﻮﻥ اﻟﻮاﻭ ﻟﻠﺤﺎﻝ ﻓﺘﺠﻤﻊ ﺑﻴﻦ اﻟﺤﺎﻝ ﻭﺫﻱ اﻟﺤﺎﻝ ﻭﺣﻴﻨﺌﺬ ﺗﻔﻴﺪ ﻣﻌﻨﻰ اﻟﺸﺮﻁ ﻣﺜﺎﻟﻪ ﻣﺎ ﻗﺎﻝ ﻓﻲ اﻟﻤﺄﺫﻭﻥ ﺇﺫا ﻗﺎﻝ ﻟﻌﺒﺪﻩ ﺃﺩ ﺇﻟﻲ ﺃﻟﻔﺎ ﻭﺃﻧﺖ ﺣﺮ ﻳﻜﻮﻥ اﻷﺩاء ﺷﺮﻃﺎ ﻟﻠﺤﺮﻳﺔ
ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﻓﻲ اﻟﺴﻴﺮ اﻟﻜﺒﻴﺮ ﺇﺫا ﻗﺎﻝ اﻹﻣﺎﻡ ﻟﻠﻜﻔﺎﺭ اﻓﺘﺤﻮا اﻟﺒﺎﺏ ﻭﺃﻧﺘﻢ ﺁﻣﻨﻮﻥ ﻻ ﻳﺄﻣﻨﻮﻥ ﺑﺪﻭﻥ اﻟﻔﺘﺢ ﻭﻟﻮ ﻗﺎﻝ ﻟﻠﺤﺮﺑﻲ ﺃﻧﺰﻝ ﻭﺃﻧﺖ ﺁﻣﻦ ﻻ ﻳﺄﻣﻦ ﺑﺪﻭﻥ اﻟﻨﺰﻭﻝ
ﻭﺇﻧﻤﺎ ﺗﺤﻤﻞ اﻟﻮاﻭ ﻋﻠﻰ اﻟﺤﺎﻝ ﻟﻄﺮﻳﻖ اﻟﻤﺠﺎﺯ ﻓﻼ ﺑﺪ ﻣﻦ اﺣﺘﻤﺎﻝ اﻟﻠﻔﻆ ﺫﻟﻚ ﻭﻗﻴﺎﻡ اﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺛﺒﻮﺗﻪ ﻛﻤﺎ ﻓﻲ ﻗﻮﻝ اﻟﻤﻮﻟﻰ ﻟﻌﺒﺪﻩ ﺃﺩ ﺇﻟﻲ ﺃﻟﻔﺎ ﻭﺃﻧﺖ ﺣﺮ ﻓﺈﻥ اﻟﺤﺮﻳﺔ ﺗﺘﺤﻘﻖ ﺣﺎﻝ اﻷﺩاء ﻭﻗﺎﻣﺖ اﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ اﻟﻤﻮﻟﻰ ﻻ ﻳﺴﺘﻮﺟﺐ ﻋﻠﻰ ﻋﺒﺪﻩ ﻣﺎﻻ ﻣﻊ ﻗﻴﺎﻡ اﻟﺮﻕ ﻓﻴﻪ ﻭﻗﺪ ﺻﺢ اﻟﺘﻌﻠﻴﻖ ﺑﻪ ﻓﺤﻤﻞ ﻋﻠﻴﻪ ﺑﺤﺚ ﻛﻮﻥ اﻟﻮاﻭ ﻟﻤﻄﻠﻖ اﻟﺠﻤﻊ ﻭاﻟﻔﺎء ﻟﻠﺘﻌﻘﻴﺐ
ﻭﻟﻮ ﻗﺎﻝ ﺃﻧﺖ ﻃﺎﻟﻖ ﻭﺃﻧﺖ ﻣﺮﻳﻀﺔ ﺃﻭ ﻣﺼﻠﻴﺔ ﺗﻄﻠﻖ ﻓﻲ اﻟﺤﺎﻝ ﻭﻟﻮ ﻧﻮﻯ اﻟﺘﻌﻠﻴﻖ ﺻﺤﺖ ﻧﻴﺘﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻷﻥ اﻟﻠﻔﻆ ﻭﺇﻥ ﻛﺎﻥ ﻳﺤﺘﻤﻞ ﻣﻌﻨﻰ اﻟﺤﺎﻝ ﺇﻻ ﺃﻥ اﻟﻈﺎﻫﺮ ﺧﻼﻓﻪ ﻭﺇﺫا ﺗﺄﻳﺪ ﺫﻟﻚ ﺑﻘﺼﺪﻩ ﺛﺒﺖ
ﻭﻟﻮ ﻗﺎﻝ ﺧﺬ ﻫﺬﻩ اﻷﻟﻒ ﻣﻀﺎﺭﺑﺔ ﻭاﻋﻤﻞ ﺑﻬﺎ ﻓﻲ اﻟﺒﺰ ﻻ ﻳﺘﻘﻴﺪ اﻟﻌﻤﻞ ﻓﻲ اﻟﺒﺰ ﻭﻳﻜﻮﻥ اﻟﻤﻀﺎﺭﺑﺔ ﻋﺎﻣﺔ ﻷﻥ اﻟﻌﻤﻞ ﻓﻲ اﻟﺒﺰ ﻻ ﻳﺼﻠﺢ ﺣﺎﻻ ﻷﺧﺬ اﻷﻟﻒ ﻣﻀﺎﺭﺑﺔ ﻓﻼ ﻳﺘﻘﻴﺪ ﺻﺪﺭ اﻟﻜﻼﻡ ﺑﻪ
ﻭﻋﻠﻰ ﻫﺬا ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﺫا ﻗﺎﻟﺖ ﻟﺰﻭﺟﻬﺎ (ﻃﻠﻘﻨﻲ ﻭﻟﻚ ﺃﻟﻒ) ﻓﻄﻠﻘﻬﺎ ﻻ ﻳﺠﺐ ﻟﻪ ﻋﻠﻴﻬﺎ ﺷﻴءﻸﻥ ﻗﻮﻟﻬﺎ (ﻭﻟﻚ ﺃﻟﻒ) ﻻ ﻳﻔﻴﺪ ﺣﺎﻝ ﻭﺟﻮﺏ اﻷﻟﻒ ﻋﻠﻴﻬﺎ ﻭﻗﻮﻟﻬﺎ (ﻃﻠﻘﻨﻲ) ﻣﻔﻴﺪ ﺑﻨﻔﺴﻪ ﻓﻼ ﻳﺘﺮﻙ اﻟﻌﻤﻞ ﺑﻪ ﺑﺪﻭﻥ اﻟﺪﻟﻴﻞ
ﺑﺨﻼﻑ ﻗﻮﻟﻪ اﺣﻤﻞ ﻫﺬا اﻟﻤﺘﺎﻉ ﻭﻟﻚ ﺩﺭﻫﻢ ﻷﻥ ﺩﻻﻟﺔ اﻹﺟﺎﺭﺓ ﻳﻤﻨﻊ اﻟﻌﻤﻞ ﺑﺤﻘﻴﻘﺔ اﻟﻠﻔﻆ
ﻭﻟﻬﺬا ﺗﺴﺘﻌﻤﻞ ﻓﻲ اﻷﺟﺰﻳﺔ ﻟﻤﺎ ﺃﻧﻬﺎ ﺗﺘﻌﻘﺐ اﻟﺸﺮﻁ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺭﺡ ﺇﺫا ﻗﺎﻝ ﺑﻌﺖ ﻣﻨﻚ ﻫﺬا اﻟﻌﺒﺪ ﺑﺄﻟﻒ ﻓﻘﺎﻝ اﻵﺧﺮ