کتاب اصول شاشی [ترکمنی]
اﻟﺒﺤﺚ اﻟﺜﺎﻟﺚ ﻓﻲ اﻹﺟﻤﺎﻉ
ﻓﺼﻞ
ﺇﺟﻤﺎﻉ ﻫﺬﻩ اﻷﻣﺔ ﺑﻌﺪﻣﺎ ﺗﻮﻓﻲ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﻓﺮﻭﻉ اﻟﺪﻳﻦ ﺣﺠﺔ ﻣﻮﺟﺒﺔ ﻟﻠﻌﻤﻞ ﺑﻬﺎ ﺷﺮﻋﺎ ﻛﺮاﻣﺔ ﻟﻬﺬﻩ اﻷﻣﺔ
ﺛﻢ اﻻﺟﻤﺎﻉ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ
1 - ﺇﺟﻤﺎﻉ اﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻢ ﻋﻠﻰ ﺣﻜﻢ اﻟﺤﺎﺩﺛﺔ ﻧﺼﺎ
2 - ﺛﻢ ﺇﺟﻤﺎﻋﻬﻢ ﺑﻨﺺ اﻟﺒﻌﺾ ﻭﺳﻜﻮﺕ اﻟﺒﺎﻗﻴﻦ ﻋﻦ اﻟﺮﺩ ﺑﺤﺚ ﻛﻮﻥ اﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ
3 - ﺛﻢ ﺇﺟﻤﺎﻉ ﻣﻦ ﺑﻌﺪﻫﻢ ﻓﻴﻤﺎ ﻟﻢ ﻳﻮﺟﺪ ﻓﻴﻪ ﻗﻮﻝ اﻟﺴﻠﻒ
4 - ﺛﻢ اﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺃﺣﺪ ﺃﻗﻮاﻝ اﻟﺴﻠﻒ
ﺃﻣﺎ اﻷﻭﻝ ﻓﻬﻮ ﺑﻤﻨﺰﻟﺔ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ اﻟﻠﻪ ﺗﻌﺎﻟﻰ
ﺛﻢ اﻹﺟﻤﺎﻉ ﺑﻨﺺ اﻟﺒﻌﺾ ﻭﺳﻜﻮﺕ اﻟﺒﺎﻗﻴﻦ ﻓﻬﻮ ﺑﻤﻨﺰﻟﺔ اﻟﻤﺘﻮاﺗﺮ
ﺛﻢ ﺇﺟﻤﺎﻉ ﻣﻦ ﺑﻌﺪﻫﻢ ﺑﻤﻨﺰﻟﺔ اﻟﻤﺸﻬﻮﺭ ﻣﻦ اﻷﺧﺒﺎﺭ
ﺛﻢ ﺃﺟﻤﺎﻉ اﻟﻤﺘﺄﺧﺮﻳﻦ ﻋﻠﻰ ﺃﺣﺪ ﺃﻗﻮاﻝ اﻟﺴﻠﻒ ﺑﻤﻨﺰﻟﺔ اﻟﺼﺤﻴﺢ ﻣﻦ اﻵﺣﺎﺩ
ﻭاﻟﻤﻌﺘﺒﺮ ﻓﻲ ﻫﺬا اﻟﺒﺎﺏ ﺇﺟﻤﺎﻉ ﺃﻫﻞ اﻟﺮﺃﻱ ﻭاﻻﺟﺘﻬﺎﺩ ﻓﻼ ﻳﻌﺘﺒﺮ ﺑﻘﻮﻝ اﻟﻌﻮاﻡ ﻭاﻟﻤﺘﻜﻠﻢ ﻭاﻟﻤﺤﺪﺙ اﻟﺬﻱ ﻻ ﺑﺼﻴﺮﺓ ﻟﻪ ﻓﻲ ﺃﺻﻮﻝ اﻟﻔﻘﻪ
ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ اﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻧﻮﻋﻴﻦ ﻣﺮﻛﺐ ﻭﻏﻴﺮ ﻣﺮﻛﺐ
ﻓﺎﻟﻤﺮﻛﺐ ﻣﺎ اﺟﺘﻤﻊ ﻋﻠﻴﻪ اﻵﺭاء ﻓﻲ ﺣﻜﻢ اﻟﺤﺎﺩﺛﺔ ﻣﻊ ﻭﺟﻮﺩ اﻻﺧﺘﻼﻑ ﻓﻲ اﻟﻌﻠﺔ ﻭﻣﺜﺎﻟﻪ اﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻭﺟﻮﺩ اﻻﻧﺘﻘﺎﺽ ﻋﻨﺪ اﻟﻘﻲء ﻭﻣﺲ اﻟﻤﺮﺃﺓ
ﺃﻣﺎ ﻋﻨﺪﻧﺎ ﻓﺒﻨﺎء ﻋﻠﻰ اﻟﻘﻲء
ﻭﺃﻣﺎ ﻋﻨﺪﻩ ﻓﺒﻨﺎء ﻋﻠﻰ اﻟﻤﺲ
ﺛﻢ ﻫﺬا اﻟﻨﻮﻉ ﻣﻦ اﻹﺟﻤﺎﻉ ﻻ ﻳﺒﻘﻲ ﺣﺠﺔ ﺑﻌﺪ ﻇﻬﻮﺭ اﻟﻔﺴﺎﺩ ﻓﻲ ﺃﺣﺪ اﻟﻤﺄﺧﺬﻳﻦ ﺣﺘﻰ ﻟﻮ ﺛﺒﺖ ﺃﻥ اﻟﻘﻲء ﻏﻴﺮ ﻧﺎﻗﺾ
ﻓﺄﺑﻮ ﺣﻨﻴﻔﺔ ﻻ ﻳﻘﻮﻝ ﺑﺎﻻﻧﺘﻘﺎﺽ ﻓﻴﻪ
ﻭﻟﻮ ﺛﺒﺚ ﺃﻥ اﻟﻤﺲ ﻏﻴﺮ ﻧﺎﻗﺾ ﻓﺎﻟﺸﺎﻓﻌﻲ ﻻ ﻳﻘﻮﻝ ﺑﺎﻻﻧﺘﻘﺎﺽ ﻓﻴﻪ ﻟﻔﺴﺎﺩ اﻟﻌﻠﺔ اﻟﺘﻲ ﺑﻨﻲ ﻋﻠﻴﻬﺎ اﻟﺤﻜﻢ
ﻭاﻟﻔﺴﺎﺩ ﻣﺘﻮﻫﺎﻡ ﻓﻲ اﻟﻄﺮﻓﻴﻦ ﻟﺠﻮاﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﺡ ﻣﺼﻴﺒﺎ ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﻤﺲ ﻣﺨﻄﺌﺎ ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﻘﻲء ﻭاﻟﺸﺎﻓﻌﻲ ﻣﺼﻴﺒﺎ ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﻘﻲء ﻣﺨﻄﺌﺎ ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﻤﺲ ﻓﻼ ﻳﺆﺩﻱ ﻫﺬا ﺇﻟﻰ ﺑﻨﺎء ﻭﺟﻮﺩ اﻹﺟﻤﺎﻉ ﻋﻠﻰ اﻟﺒﺎﻃﻞ ﺑﺤﺚ ﻧﻮﻉ ﻣﻦ اﻹﺟﻤﺎﻉ ﻭﻫﻮ ﻋﺪﻡ اﻟﻘﺎﺋﻞ ﺑﺎﻟﻔﺼﻞ
ﺑﺨﻼﻑ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ اﻹﺟﻤﺎﻉ ﻓﺎﻟﺤﺎﺻﻞ ﺃﻧﻪ ﺟﺎﺯ اﺭﺗﻔﺎﻉ ﻫﺬا اﻹﺟﻤﺎﻉ ﻟﻈﻬﻮﺭاﻟﻔﺴﺎﺩ ﻓﻴﻤﺎ ﺑﻨﻰ ﻫﻮ ﻋﻠﻴﻪ
ﻭﻟﻬﺬا ﺇﺫا ﻗﻀﻰ اﻟﻘﺎﺿﻲ ﻓﻲ ﺣﺎﺩﺛﺔ ﺛﻢ ﻇﻬﺮ ﺭﻕ اﻟﺸﻬﻮﺩ ﺃﻭ ﻛﺬﺑﻬﻢ ﺑﺎﻟﺮﺟﻮﻉ ﺑﻄﻞ ﻗﻀﺎﺅﻩ ﻭﺃﻥ ﻟﻢ ﻳﻈﻬﺮ ﺫﻟﻚ ﻓﻲ ﺣﻖ اﻟﻤﺪﻋﻲ
ﻭﺑﺎﻋﺘﺒﺎﺭ ﻫﺬا اﻟﻤﻌﻨﻰ ﺳﻘﻄﺖ اﻟﻤﺆﻟﻔﺔ ﻗﻠﻮﺑﻬﻢ ﻋﻦ اﻷﺻﻨﺎﻑ اﻟﺜﻤﺎﻧﻴﺔ ﻻﻧﻘﻄﺎﻉ اﻟﻌﻠﺔ
ﻭﺳﻘﻂ ﺳﻬﻢ ﺫﻭﻱ اﻟﻘﺮﺑﻰ ﻻﻧﻘﻄﺎﻉ ﻋﻠﺘﻪ
ﻭﻋﻠﻰ ﻫﺬا ﺇﺫا ﻏﺴﻞ اﻟﺜﻮﺏ اﻟﻨﺠﺲ ﺑﺎﻟﺨﻞ ﻓﺰاﻟﺖ اﻟﻨﺠﺎﺳﺔ ﻳﺤﻜﻢ ﺑﻄﻬﺎﺭﺓ اﻟﻤﺤﻞ ﻻﻧﻘﻄﺎﻉ ﻋﻠﺘﻬﺎ ﺃﻭ ﺑﻬﺬا ﺛﺒﺖ اﻟﻔﺎﺭﻕ ﺑﻴﻦ اﻟﺤﺪﺙ ﻭاﻟﺨﺒﺚ
ﻓﺈﻥ اﻟﺨﻞ ﻳﺰﻳﻞ اﻟﻨﺠﺎﺳﺔ ﻋﻦ اﻟﻤﺤﻞ ﻓﺄﻣﺎ اﻟﺨﻞ ﻻ ﻳﻔﻴﺪ ﻃﻬﺎﺭﺓ اﻟﻤﺤﻞ ﻭﺇﻧﻤﺎ ﻳﻔﻴﺪﻫﺎ اﻟﻤﻄﻬﺮ ﻭﻫﻮ اﻟﻤﺎء