کتاب اصول شاشی [ترکمنی]
ﻭﺇﻧﻤﺎ اﻟﻜﻼﻡ ﻓﻲ اﻵﺣﺎﺩ
ﻓﻨﻘﻮﻝ ﺧﺒﺮ اﻟﻮاﺣﺪ ﻫﻮ ﻣﺎ ﻧﻘﻠﻪ ﻭاﺣﺪ ﻋﻦ ﻭاﺣﺪ ﺃﻭ ﻭاﺣﺪ ﻋﻦ ﺟﻤﺎﻋﺔ ﺃﻭ ﺟﻤﺎﻋﺔ ﻋﻦ ﻭاﺣﺪ ﻭﻻ ﻋﺒﺮﺓ ﻟﻠﻌﺪﺩ ﺇﺫا ﻟﻢ ﺗﺒﻠﻎ ﺣﺪ اﻟﻤﺸﻬﻮﺭ
ﻭﻫﻮ ﻳﻮﺟﺐ اﻟﻌﻤﻞ ﺑﻪ ﻓﻲ اﻷﺣﻜﺎﻡ اﻟﺸﺮﻋﻴﺔ
ﺑﺸﺮﻁ ﺇﺳﻼﻡ اﻟﺮاﻭﻱ ﻭﻋﺪاﻟﺘﻪ ﻭﺿﺒﻄﻪ ﻭﻋﻘﻠﻪ ﻭاﺗﺼﻞ ﺑﻚ ﺫﻟﻚ ﻣﻦ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻬﺬا اﻟﺸﺮﻁ ﺑﺤﺚ ﺗﻘﺴﻴﻢ اﻟﺮاﻭﻱ ﻋﻠﻰ ﻗﺴﻤﻴﻦ
ﺛﻢ اﻟﺮاﻭﻱ ﻓﻲ اﻷﺻﻞ ﻗﺴﻤﺎﻥ
1 - ﻣﻌﺮﻭﻑ ﺑﺎﻟﻌﻠﻢ ﻭاﻻﺟﺘﻬﺎﺩ ﻛﺎﻟﺨﻠﻔﺎء اﻷﺭﺑﻌﺔ ﻭﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻋﺒﺎﺱ ﻭﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻋﻤﺮﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻭﺃﻣﺜﺎﻟﻬﻢ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻢ
ﻓﺈﺫ ﺻﺤﺖ ﻋﻨﺪﻙ ﺭﻭاﻳﺘﻬﻢ ﻋﻦ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻜﻮﻥ اﻟﻌﻤﻞ ﺑﺮﻭاﻳﺘﻬﻢ ﺃﻭﻟﻰ ﻣﻦ اﻟﻌﻤﻞ ﺑﺎﻟﻘﻴﺎﺱ
ﻭﻟﻬﺬا ﺭﻭﻯ ﻣﺤﻤﺪ ﺭﺡ ﺣﺪﻳﺚ اﻷﻋﺮاﺑﻲ اﻟﺬﻱ ﻛﺎﻥ ﻓﻲ ﻋﻴﻨﻪ ﺳﻮء ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﻘﻬﻘﻬﺔ ﻭﺗﺮﻙ اﻟﻘﻴﺎﺱ
ﻭﺭﻭﻯ ﺣﺪﻳﺚ ﺗﺄﺧﻴﺮ اﻟﻨﺴﺎء ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﻤﺤﺎﺫاﺓ ﻭﺗﺮﻙ اﻟﻘﻴﺎﺱ
ﻭﺭﻯ ﻋﻦ ﻋﺎﺋﺸﺔ ﺣﺪﻳﺚ اﻟﻘﻲء ﻭﺗﺮﻙ اﻟﻘﻴﺎﺱ ﺑﻪ
ﻭﺭﻭﻯ ﻋﻦ ﺑﺎاﺑﻦ ﻣﺴﻌﻮﺩ ﺣﺪﻳﺚ اﻟﺴﻬﻮ ﺑﻌﺪ اﻟﺴﻼﻡ ﻭﺗﺮﻙ اﻟﻘﻴﺎﺱ
ﻭاﻟﻘﺴﻢ اﻟﺜﺎﻧﻲ ﻣﻦ اﻟﺮﻭاﺓ ﻫﻢ اﻟﻤﻌﺮﻭﻓﻮﻥ ﺑﺎﻟﺤﻔﻆ ﻭاﻟﻌﺪاﻟﺔ ﺩﻭﻥ اﻻﺟﺘﻬﺎﺩ ﻭاﻟﻔﺘﻮﻯ ﻛﺄﺑﻲ ﻫﺮﻳﺮﺓ ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ
ﻓﺈﺫا ﺻﺤﺖ ﺭﻭاﻳﺔ ﻣﺜﻠﻬﻤﺎ ﻋﻨﺪﻙ
ﻓﺈﻥ ﻭاﻓﻖ اﻟﺨﺒﺮ اﻟﻘﻴﺎﺱ ﻓﻼ ﺧﻔﺎء ﻓﻲ ﻟﺰﻭﻡ اﻟﻌﻤﻞ ﺑﻪ
ﻭﺇﻥ ﺧﺎﻟﻔﻪ ﻛﺎﻥ اﻟﻌﻤﻞ ﺑﺎﻟﻘﻴﺎﺱ ﺃﻭﻟﻰ ﻣﺜﺎﻟﻪ ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ اﻟﻮﺿﻮء ﻣﻤﺎ ﻣﺴﺘﻪ اﻟﻨﺎﺭ ﻓﻘﺎﻝ ﻟﻪ اﺑﻦ ﻋﺒﺎﺱ ﺃﺭﺃﻳﺖ ﻟﻮ ﺗﻮﺿﺄﺕ ﺑﻤﺎء ﺳﺨﻴﻦ ﺃﻛﻨﺖ ﺗﺘﻮﺿﺄ ﻣﻨﻪ ﻓﺴﻜﺖ
ﻭﺇﻧﻤﺎ ﺭﺩﻩ ﺑﺎﻟﻘﻴﺎﺱ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻩ ﺧﺒﺮ ﻟﺮﻭاﻩ
ﻭﻋﻠﻰ ﻫﺬا ﺗﺮﻙ ﺃﺻﺤﺎﺑﻨﺎ ﺭﻭاﻳﺔ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﻤﺼﺮاﺓ ﺑﺎﻟﻘﻴﺎﺱ ﻭﺑﺎﻋﺘﺒﺎﺭ اﺧﺘﻼﻑ ﺃﺣﻮاﻝ اﻟﺮﻭاﺓ ﺑﺤﺚ ﺷﺮﻁ اﻟﻌﻤﻞ ﺑﺨﺒﺮ اﻟﻮاﺣﺪ
ﻗﻠﻨﺎ ﺷﺮﻁ اﻟﻌﻤﻞ ﺑﺨﺒﺮ اﻟﻮاﺣﺪ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺨﺎﻟﻔﺎ ﻟﻠﻜﺘﺎﺏ ﻭاﻟﺴﻨﺔ اﻟﻤﺸﻬﻮﺭﺓ ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺨﺎﻟﻔﺎ ﻟﻠﻈﺎﻫﺮ ﻗﺎﻝ ﻋﻠﻴﻪ اﻟﺴﻼﻡ
(ﺗﻜﺜﺮ ﻟﻜﻢ اﻷﺣﺎﺩﻳﺚ ﺑﻌﺪﻱ ﻓﺈﺫا ﺭﻭﻱ ﻟﻜﻢ ﻋﻨﻲ ﺣﺪﻳﺚ ﻓﺎﻋﺮﺿﻮﻩ ﻋﻠﻰ ﻛﺘﺎﺏ اﻟﻠﻪ ﻓﻤﺎ ﻭاﻓﻖ ﻓﺎﻗﺒﻠﻮﻩ ﻭﻣﺎ ﺧﺎﻟﻒ ﻓﺮﺩﻭﻩ)
ﻭﺗﺤﻘﻴﻖ ﺫﻟﻚ ﻓﻴﻤﺎ ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺃﻧﻪ ﻗﺎﻝ ﻛﺎﻧﺖ اﻟﺮﻭاﺓ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ
1 - ﻣﺆﻣﻦ ﻣﺨﻠﺺ ﺻﺤﺐ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﺮﻑ ﻣﻌﻨﻰ ﻛﻼﻣﻪ
2 - ﻭﺃﻋﺮاﺑﻲ ﺟﺎء ﻣﻦ ﻗﺒﻴﻠﺔ ﻓﺴﻤﻊ ﺑﻌﺾ ﻣﺎ ﺳﻤﻊ ﻭﻟﻢ ﻳﻌﺮﻑ ﺣﻘﻴﻘﺔ ﻛﻼﻡ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺮﺟﻊ ﺇﻟﻰ ﻗﺒﻴﻠﺘﻪ ﻓﺮﻭﻯ ﺑﻐﻴﺮ ﻟﻔﻆ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺘﻐﻴﺮ اﻟﻤﻌﻨﻰ ﻭﻫﻮ ﻳﻈﻦ ﺃﻥ اﻟﻤﻌﻨﻰ ﻻ ﻳﺘﻔﺎﻭﺕ
3 - ﻭﻣﻨﺎﻓﻖ ﻟﻢ ﻳﻌﺮﻑ ﻧﻔﺎﻗﻪ ﻓﺮﻭﻯ ﻣﺎﻟﻢ ﻳﺴﻤﻊ ﻭاﻓﺘﺮﻯ ﻓﺴﻤﻊ ﻣﻨﻪ ﺃﻧﺎﺱ ﻓﻈﻨﻮﻩ ﻣﺆﻣﻨﺎ ﻣﺨﻠﺼﺎ ﻓﺮﻭﻭا ﺫﻟﻚ ﻭاﺷﺘﻬﺮ ﺑﻴﻦ اﻟﻨﺎﺱ
ﻓﻠﻬﺬا اﻟﻤﻌﻨﻰ ﻭﺟﺐ ﻋﺮﺽ اﻟﺨﺒﺮ ﻋﻠﻰ اﻟﻜﺘﺎﺏ ﻭاﻟﺴﻨﺔ اﻟﻤﺸﻬﻮﺭﺓ