کتاب اصول شاشی [ترکمنی]
ﻭﻟﻬﺬا ﺗﺴﺘﻌﻤﻞ ﻓﻲ اﻷﺟﺰﻳﺔ ﻟﻤﺎ ﺃﻧﻬﺎ ﺗﺘﻌﻘﺐ اﻟﺸﺮﻁ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺭﺡ ﺇﺫا ﻗﺎﻝ ﺑﻌﺖ ﻣﻨﻚ ﻫﺬا اﻟﻌﺒﺪ ﺑﺄﻟﻒ ﻓﻘﺎﻝ اﻵﺧﺮ ﻓﻬﻮ ﺣﺮ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻘﺒﻮﻻ ﻟﻠﺒﻴﻊ اﻗﺘﻀﺎء ﻭﻳﺜﺒﺖ اﻟﻌﺘﻖ ﻣﻨﻪ ﻋﻘﻴﺐ اﻟﺒﻴﻊ
ﺑﺨﻼﻑ ﻣﺎ ﻟﻮ ﻗﺎﻝ ﻭﻫﻮ ﺣﺮ ﺃﻭ ﻫﻮ ﺣﺮ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺭﺩا ﻟﻠﺒﻴﻊ ﻭﺇﺫا ﻗﺎﻝ ﻟﻠﺨﻴﺎﻁ اﻧﻈﺮ ﺇﻟﻰ ﻫﺬا اﻟﺜﻮﺏ ﺃﻳﻜﻔﻴﻨﻲ ﻗﻤﻴﺼﺎ ﻓﻨﻈﺮ ﻓﻘﺎﻝ ﻧﻌﻢ
ﻓﻘﺎﻝ ﺻﺎﺣﺐ اﻟﺜﻮﺏ ﻓﺎﻗﻄﻌﻪ ﻓﻘﻄﻌﻪ ﻓﺈﺫا ﻫﻮ ﻻ ﻳﻜﻔﻴﻪ ﻛﺎﻥ اﻟﺨﻴﺎﻁ ﺿﺎﻣﻨﺎ ﻷﻧﻪ ﺇﻧﻤﺎ ﺃﻣﺮﻩ ﺑﺎﻟﻘﻄﻊ ﻋﻘﻴﺐ اﻟﻜﻔﺎﻳﺔ
ﺑﺨﻼﻑ ﻣﺎ ﻟﻮ ﻗﺎﻝ اﻗﻄﻌﻪ ﺃﻭ ﻭاﻗﻄﻌﻪ ﻓﻘﻄﻌﻪ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ اﻟﺨﻴﺎﻁ ﺿﺎﻣﻨﺎ
ﻭﻟﻮ ﻗﺎﻝ ﺑﻌﺖ ﻣﻨﻚ ﻫﺬا اﻟﺜﻮﺏ ﺑﻌﺸﺮﺓ ﻓﺎﻗﻄﻌﻪ ﻓﻘﻄﻌﻪ ﻭﻟﻢ ﻳﻘﻞ ﺷﻴﺌﺎ ﻛﺎﻥ اﻟﺒﻴﻊ ﺗﺎﻣﺎ
ﻭﻟﻮ ﻗﺎﻝ ﺇﻥ ﺩﺧﻠﺖ ﻫﺬﻩ اﻟﺪاﺭ ﻓﻬﺬﻩ اﻟﺪاﺭ ﻓﺄﻧﺖ ﻃﺎﻟﻖ ﻓﺎﻟﺸﺮﻁ ﺩﺧﻮﻝ اﻟﺜﺎﻧﻴﺔ ﻋﻘﻴﺐ ﺩﺧﻮﻝ اﻷﻭﻟﻰ ﻣﺘﺼﻼ ﺑﻪ ﺣﺘﻰ ﻟﻮ ﺩﺧﻠﺖ اﻟﺜﺎﻧﻴﺔ ﺃﻭﻻ ﺃﻭ ﺁﺧﺮا ﻟﻜﻨﻪ ﺑﻌﺪ ﻣﺪﺓ ﻻ ﻳﻘﻊ اﻟﻄﻼﻕ ﺑﺤﺚ ﺃﻥ اﻟﻔﺎء ﻗﺪ ﺗﺴﺘﻌﻤﻞ ﻟﺒﻴﺎﻥ اﻟﻌﻠﻴﺔ
ﻭﻗﺪ ﺗﻜﻮﻥ اﻟﻔﺎء ﻟﺒﻴﺎﻥ اﻟﻌﻠﺔ ﻣﺜﺎﻟﻪ ﺇﺫا ﻗﺎﻝ ﻟﻌﺒﺪﻩ ﺃﺩ ﺇﻟﻲ ﺃﻟﻔﺎ ﻓﺄﻧﺖ ﺣﺮ ﻛﺎﻥ اﻟﻌﺒﺪ ﺣﺮا ﻓﻲ اﻟﺤﺎﻝ ﻭﺇﻥ ﻟﻢ ﻳﺆﺩ ﺷﻴﺌﺎ
ﻭﻟﻮ ﻗﺎﻝ ﻟﻠﺤﺮﺑﻲ ﺇﻧﺰﻝ ﻓﺄﻧﺖ ﺁﻣﻦ ﻛﺎﻥ ﺁﻣﻨﺎ ﻭﺇﻥ ﻟﻢ ﻳﻨﺰﻝ
ﻭﻓﻲ اﻟﺠﺎﻣﻊ ﻣﺎ ﺇﺫا ﻗﺎﻝ ﺃﻣﺮ اﻣﺮﺃﺗﻲ ﺑﻴﺪﻙ ﻓﻄﻠﻘﻬﺎ ﻓﻄﻠﻘﻬﺎ ﻓﻲ اﻟﻤﺠﻠﺲ ﻃﻠﻘﺖ ﺗﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ ﻭﻻ ﻳﻜﻮﻥ اﻟﺜﺎﻧﻲ ﺗﻮﻛﻴﻼ ﺑﻄﻼﻕ ﻏﻴﺮ اﻷﻭﻝ ﻓﺼﺎﺭ ﻛﺄﻧﻪ ﻗﺎﻝ ﻃﻠﻘﻬﺎ ﺑﺴﺒﺐ ﺃﻥ ﺃﻣﺮﻫﺎ ﺑﻴﺪﻙ
ﻭﻟﻮ ﻗﺎﻝ ﻃﻠﻘﻬﺎ ﻓﺠﻌﻠﺖ ﺃﻣﺮﻫﺎ ﺑﻴﺪﻙ ﻓﻄﻠﻘﻬﺎ ﻓﻲ اﻟﻤﺠﻠﺲ ﻃﻠﻘﺖ ﺗﻄﻠﻴﻘﺔ ﺭﺟﻌﻴﺔ
ﻭﻟﻮ ﻗﺎﻝ ﻃﻠﻘﻬﺎ ﻭﺟﻌﻠﺖ ﺃﻣﺮﻫﺎ ﺑﻴﺪﻙ ﻭﻃﻠﻘﻬﺎ ﻓﻲ اﻟﻤﺠﻠﺲ ﻃﻠﻘﺖ ﺗﻄﻠﻴﻘﺘﻴﻦ
ﻭﻛﺬﻟﻚ ﻟﻮ ﻗﺎﻝ ﻃﻠﻘﻬﺎ ﻭاﺑﻨﻬﺎ ﺃﻭ اﺑﻨﻬﺎ ﻭﻃﻠﻘﻬﺎ ﻓﻄﻠﻘﻬﺎ ﻓﻲ اﻟﻤﺠﻠﺲ ﻭﻗﻌﺖ
ﺗﻄﻠﻴﻘﺘﺎﻥ ﻭﻋﻠﻰ ﻫﺬا ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ
ﺇﺫا ﺃﻋﺘﻘﺖ اﻷﻣﺔ اﻟﻤﻨﻜﻮﺣﺔ ﺛﺒﺖ ﻟﻬﺎ اﻟﺨﻴﺎﺭ ﺳﻮاء ﻛﺎﻥ ﺯﻭﺟﻬﺎ ﻋﺒﺪا ﺃﻭ ﺣﺮا ﻷﻥ ﻗﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺴﻼﻡ ﻟﺒﺮﻳﺪﺓ ﺣﻴﻦ ﺃﻋﺘﻘﺖ
(ﻣﻠﻜﺖ ﺑﻀﻌﻚ ﻓﺎﺧﺘﺎﺭﻱ) ﺃﺛﺒﺖ اﻟﺨﻴﺎﺭ ﻟﻬﺎ ﺑﺴﺒﺐ ﻣﻠﻜﻬﺎ ﺑﻀﻌﻬﺎ ﺑﺎﻟﻌﺘﻖ ﻭﻫﺬا اﻟﻤﻌﻨﻰ ﻻ ﻳﺘﻔﺎﻭﺕ ﺑﻴﻦ ﻛﻮﻥ اﻟﺰﻭﺝ ﻋﺒﺪا ﺃﻭ ﺣﺮا
ﻭﻳﺘﻔﺮﻉ ﻣﻨﻪ ﻣﺴﺄﻟﺔ (اﻋﺘﺒﺎﺭ اﻟﻄﻼﻕ ﺑﺎﻟﻨﺴﺎء) ﻓﺈﻥ ﺑﻀﻊ اﻷﻣﺔ اﻟﻤﻨﻜﻮﺣﺔ ﻣﻠﻚ اﻟﺰﻭﺝ ﻭﻟﻢ ﻳﺰﻝ ﻋﻦ ﻣﻠﻜﻪ ﺑﻌﺘﻘﻬﺎ ﻓﺪﻋﺖ اﻟﻀﺮﻭﺭﺓ ﺇﻟﻰ اﻟﻘﻮﻝ ﺑﺎﺯﺩﻳﺎﺩ اﻟﻤﻠﻚ ﺑﻌﺘﻘﻬﺎ ﺣﺘﻰ ﻳﺜﺒﺖ ﻟﻪ اﻟﻤﻠﻚ ﻓﻲ اﻟﺰﻳﺎﺩﺓ ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺳﺒﺒﺎ ﻟﺜﺒﻮﺕ اﻟﺨﻴﺎﺭ ﻟﻬﺎ ﻭاﺯﺩﻳﺎﺩ ﻣﻠﻚ اﻟﺒﻀﻊ ﺑﻌﺘﻘﻬﺎ ﻣﻌﻨﻰ ﻣﺴﺄﻟﺔ اﻋﺘﺒﺎﺭ اﻟﻄﻼﻕ ﺑﺎﻟﻨﺴﺎء ﻓﻴﺪاﺭ ﺣﻜﻢ ﻣﺎﻟﻜﻴﺔ اﻟﺜﻼﺙ ﻋﻠﻰ ﻋﺘﻖ اﻟﺰﻭﺟﺔ ﺩﻭﻥ ﻋﺘﻖ اﻟﺰﻭﺝ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ اﻟﺸﺎﻓﻌﻲ ﺭﺡ