ﻓﺼﻞ ﻭﺇﻣﺎ ﺑﻴﺎﻥ اﻟﺘﻐﻴﻴﺮ

ﻓﻬﻮ ﺃﻥ ﻳﺘﻐﻴﺮ ﺑﺒﻴﺎﻧﻪ ﻣﻌﻨﻰ ﻛﻼﻣﻪ ﻭﻧﻈﻴﺮﻩ اﻟﺘﻌﻠﻴﻖ ﻭاﻻﺳﺘﺜﻨﺎء
ﻭﻗﺪ اﺧﺘﻠﻒ اﻟﻔﻘﻬﺎء ﻓﻲ اﻟﻔﺼﻠﻴﻦ
ﻓﻘﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ اﻟﻤﻌﻠﻖ ﺑﺎﻟﺸﺮﻁ ﺳﺒﺐ ﻋﻨﺪ ﻭﺟﻮﺩ اﻟﺸﺮﻁ ﻻ ﻗﺒﻠﻪ
ﻭﻗﺎﻝ اﻟﺸﺎﻓﻌﻲ ﺭﺡ اﻟﺘﻌﻠﻴﻖ ﺳﺒﺐ ﻓﻲ اﻟﺤﺎﻝ ﺇﻻ ﺃﻥ ﻋﺪﻡ اﻟﺸﺮﻁ ﻣﺎﻧﻊ ﻣﻦ ﺣﻜﻤﻪ
ﻭﻓﺎﺋﺪﺓ اﻟﺨﻼﻑ ﺗﻈﻬﺮ ﻓﻴﻤﺎ ﺇﺫا ﻗﺎﻝ ﻷﺟﻨﺒﻴﺔ ﺃﻥ ﺗﺰﻭﺟﺘﻚ ﻓﺄﻧﺖ ﻃﺎﻟﻖ
ﺃﻭ ﻗﺎﻝ ﻟﻌﺒﺪ اﻟﻐﻴﺮ ﺇﻥ ﻣﻠﻜﺘﻚ ﻓﺄﻧﺖ ﺣﺮ ﻳﻜﻮﻥ اﻟﺘﻌﻠﻴﻖ ﺑﺎﻃﻼ ﻋﻨﺪﻩ ﻷﻥ ﺣﻜﻢ اﻟﺘﻌﻠﻴﻖ اﻧﻌﻘﺎﺩ ﺻﺪﺭ اﻟﻜﻼﻡ ﻋﻠﺔ ﻭاﻟﻄﻼﻕ ﻭاﻟﻌﺘﺎﻕ ﻫﻬﻨﺎ ﻟﻢ ﻳﻨﻌﻘﺪ ﻋﻠﺔ ﻟﻌﺪﻡ ﺇﺿﺎﻓﺘﻪ ﺇﻟﻰ اﻟﻤﺤﻞ ﻓﺒﻄﻞ ﺣﻜﻢ اﻟﺘﻌﻠﻴﻖ ﻓﻼ ﻳﺼﺢ اﻟﺘﻌﻠﻴﻖ
ﻭﻋﻨﺪﻧﺎ ﻛﺎﻥ اﻟﺘﻌﻠﻴﻖ ﺻﺤﻴﺤﺎ ﺣﺘﻰ ﻟﻮ ﺗﺰﻭﺟﻬﺎ ﻳﻘﻊ اﻟﻄﻼﻕ ﻷﻥ ﻛﻼﻣﻪ ﺇﻧﻤﺎ ﻳﻨﻌﻘﺪ ﻋﻠﺔ ﻋﻨﺪ ﻭﺟﻮﺩ اﻟﺸﺮﻁ ﻭاﻟﻤﻠﻚ ﺛﺎﺑﺖ ﻋﻨﺪ ﻭﺟﻮﺩ اﻟﺸﺮﻁ ﻓﻴﺼﺢ اﻟﺘﻌﻠﻴﻖ
ﻭﻟﻬﺬا اﻟﻤﻌﻨﻰ ﻗﻠﻨﺎ ﺷﺮﻁ ﺻﺤﺔ اﻟﺘﻌﻠﻴﻖ ﻟﻠﻮﻗﻮﻉ ﻓﻲ ﺻﻮﺭﺓ ﻋﺪﻡ اﻟﻤﻠﻚ ﺃﻥ ﻳﻜﻮﻥ ﻣﻀﺎﻓﺎ ﺇﻟﻰ اﻟﻤﻠﻚ ﻭﺇﻟﻰ ﺳﺒﺐ اﻟﻤﻠﻚ ﺣﺘﻰ ﻟﻮ ﻗﺎﻝ ﻷﺟﻨﺒﻴﺔ ﺇﻥ ﺩﺧﻠﺖ اﻟﺪاﺭ ﻓﺈﻧﺖ ﻃﺎﻟﻖ ﺛﻢ ﺗﺰﻭﺟﻬﺎ ﻭﻭﺟﺪ اﻟﺸﺮﻁ ﻻ ﻳﻘﻊ اﻟﻄﻼﻕ
ﻭﻛﺬﻟﻚ ﻃﻮﻝ اﻟﺤﺮﺓ ﻳﻤﻨﻊ ﺟﻮاﺯ ﻧﻜﺎﺡ اﻷﻣﺔ ﻋﻨﺪﻩ ﻷﻥ اﻟﻜﺘﺎﺏ ﻋﻠﻖ ﻧﻜﺎﺡ اﻷﻣﺔ ﺑﻌﺪﻡ اﻟﻄﻮﻝ
ﻓﻌﻨﺪ ﻭﺟﻮﺩ اﻟﻄﻮﻝ ﻛﺎﻥ اﻟﺸﺮﻁ ﻋﺪﻣﺎ
ﻭﻋﺪﻡ اﻟﺸﺮﻁ ﻣﺎﻧﻊ ﻣﻦ اﻟﺤﻜﻢ ﻓﻼ ﻳﺠﻮﺯ
ﻭﻛﺬﻟﻚ ﻗﺎﻝ اﻟﺸﺎﻓﻌﻲ ﻻ ﻧﻔﻘﺔ ﻟﻠﻤﺒﺘﻮﺗﺔ ﺇﻻ ﺇﺫا ﻛﺎﻧﺖ ﺣﺎﻣﻼ
ﻷﻥ اﻟﻜﺘﺎﺏ ﻋﻠﻖ اﻹﻧﻔﺎﻕ ﺑﺎﻟﺤﻤﻞ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻭﺇﻥ ﻛﻦ ﺃﻭﻻﺕ ﺣﻤﻞ ﻓﺄﻧﻔﻘﻮا ﻋﻠﻴﻬﻦ ﺣﺘﻰ ﻳﻀﻌﻦ ﺣﻤﻠﻬﻦ}

ﻓﻌﻨﺪ ﻋﺪﻡ اﻟﺤﻤﻞ ﻛﺎﻥ اﻟﺸﺮﻁ ﻋﺪﻣﺎ ﻭﻋﺪﻡ اﻟﺸﺮﻁ ﻣﺎﻧﻊ ﻣﻦ اﻟﺤﻜﻢ ﻋﻨﺪﻩ
ﻭﻋﻨﺪﻧﺎ ﻟﻤﺎ ﻟﻢ ﻳﻜﻦ ﻋﺪﻡ اﻟﺸﺮﻁ ﻣﺎﻧﻌﺎ ﻣﻦ اﻟﺤﻜﻢ ﺟﺎﺯ ﺃﻥ ﻳﺜﺒﺖ اﻟﺤﻜﻢ ﺑﺪﻟﻴﻠﻪ ﻓﻴﺠﻮﺯ ﻧﻜﺎﺡ اﻷﻣﺔ ﻭﻳﺠﺐ اﻹﻧﻔﺎﻕ ﺑﺎﻟﻌﻤﻮﻣﺎﺕ
ﻭﻣﻦ ﺗﻮاﺑﻊ ﻫﺬا اﻟﻨﻮﻉ ﺗﺮﺗﺐ اﻟﺤﻜﻢ ﻋﻠﻰ اﻻﺳﻢ اﻟﻤﻮﺻﻮﻑ ﺑﺼﻔﺔ ﻓﺈﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺗﻌﻠﻴﻖ اﻟﺤﻜﻢ ﺑﺬﻟﻚ اﻟﻮﺻﻒ ﻋﻨﺪﻩ
ﻭﻋﻠﻰ ﻫﺬا ﻗﺎﻝ اﻟﺸﺎﻓﻌﻲ ﺭﺡ ﻻ ﻳﺠﻮﺯ ﻧﻜﺎﺡ اﻷﻣﺔ اﻟﻜﺘﺎﺑﻴﺔ ﻷﻥ اﻟﻨﺺ ﺭﺗﺐ اﻟﺤﻜﻢ ﻋﻠﻰ ﺃﻣﺔ ﻣﺆﻣﻨﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻣﻦ ﻓﺘﻴﺎﺗﻜﻢ اﻟﻤﺆﻣﻨﺎﺕ}
ﻓﻴﺘﻘﻴﺪ ﺑﺎﻟﻤﺆﻣﻨﺔ ﻓﻴﻤﺘﻨﻊ اﻟﺤﻜﻢ ﻋﻨﺪ ﻋﺪﻡ اﻟﻮﺻﻒ ﻓﻼ ﻳﺠﻮﺯ ﻧﻜﺎﺡ اﻷﻣﺔ اﻟﻜﺘﺎﺑﻴﺔ