کتاب اصول شاشی [ترکمنی]
ﻓﺼﻞ اﻟﻮاﺟﺐ ﻋﻠﻰ اﻟﻤﺠﺘﻬﺪ
ﻃﻠﺐ ﺣﻜﻢ اﻟﺤﺎﺩﺛﺔ ﻣﻦ ﻛﺘﺎﺏ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺛﻢ ﻣﻦ ﺳﻨﺔ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺼﺮﻳﺢ اﻟﻨﺺ ﺃﻭ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﺫﻛﺮﻩ ﻓﺎﻧﻪ ﻻ ﺳﺒﻴﻞ اﻟﻰ اﻟﻌﻤﻞ ﺑﺎﻟﺮﺃﻱ ﻣﻊ ﺇﻣﻜﺎﻥ اﻟﻌﻤﻞ ﺑﺎﻟﻨﺺ
ﻭﻟﻬﺬا ﺇﺫا ﺇﺷﺘﺒﻬﺖ ﻋﻠﻴﻪ اﻟﻘﺒﻠﺔ ﻓﺄﺧﺒﺮﻩ ﻭاﺣﺪ ﻋﻨﻬﺎ ﻻ ﻳﺠﻮﺯ ﻟﻪ اﻟﺘﺤﺮﻱ ﻭﻟﻮ ﻭﺟﺪ ﻣﺎء ﻓﺄﺧﺒﺮﻩ ﻋﺪﻝ ﺃﻧﻪ ﻧﺠﺲ ﻻ ﻳﺠﻮﺯ ﻟﻪ اﻟﺘﻮﺿﻲ ﺑﻪ ﺑﻞ ﻳﺘﻴﻤﻢ
ﻭﻋﻠﻰ اﻋﺘﺒﺎﺭ ﺃﻥ اﻟﻌﻤﻞ ﺑﺎﻟﺮﺃﻱ ﺩﻭﻥ اﻟﻌﻤﻞ ﺑﺎﻟﻨﺺ ﻗﻠﻨﺎ
ﺃﻥ اﻟﺸﺒﻬﺔ ﺑﺎﻟﻤﺤﻞ ﺃﻗﻮﻯ ﻣﻦ اﻟﺸﺒﻬﺔ ﻓﻲ اﻟﻈﻦ ﺣﺘﻰ ﺳﻘﻂ اﻋﺘﺒﺎﺭ ﻇﻦ اﻟﻌﺒﺪ ﻓﻲ اﻟﻔﺼﻞ اﻷﻭﻝ
ﻭﻣﺜﺎﻟﻪ ﻓﻲ ﻣﺎ ﺇﺫا ﻭﻃﺊ ﺟﺎﺭﻳﺔ اﺑﻨﻪ ﻻ ﻳﺤﺪ ﻭاﻥ ﻗﺎﻝ ﻋﻠﻤﺖ ﺃﻧﻬﺎ ﻋﻠﻲ ﺣﺮاﻡ ﻭﻳﺜﺒﺖ ﻧﺴﺐ اﻟﻮﻟﺪ ﻣﻨﻪ
ﻻﻥ ﺷﺒﻬﺔ اﻟﻤﻠﻚ ﻻ ﺗﺜﺒﺖ ﺑﺎﻟﻨﺺ ﻓﻲ ﻣﺎﻝ اﻹﺑﻦ ﻗﺎﻝ ﻋﻠﻴﻪ اﻟﺼﻠﻮﺓ ﻭاﻟﺴﻼﻡ
(ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ) ﻓﺴﻘﻂ ﺇﻋﺘﺒﺎﺭ ﻇﻨﻪ ﻓﻲ اﻟﺤﻞ ﻭاﻟﺤﺮﻣﺔ ﻓﻲ ﺫﻟﻚ
ﻭﻟﻮ ﻭﻃﺊ اﻹﺑﻦ ﺟﺎﺭﻳﺔ ﺃﺑﻴﻪ ﻳﻌﺘﺒﺮ ﻇﻨﻪ ﻓﻲ اﻟﺤﻞ ﻭاﻟﺤﺮﻣﺔ
ﺣﺘﻰ ﻟﻮ ﻗﺎﻝ ﻇﻨﻨﺖ ﺃﻧﻬﺎ ﻋﻠﻲ ﺣﺮاﻡ ﻳﺠﺐ اﻟﺤﺪ ﻭﻟﻮ ﻗﺎﻝ ﻇﻨﻨﺖ ﺃﻧﻬﺎ ﻋﻠﻲ ﺣﻼﻝ ﻻ ﻳﺠﺐ اﻟﺤﺪ ﻻﻥ ﺷﺒﻬﺔ اﻟﻤﻠﻚ ﻓﻲ ﻣﺎﻝ اﻷﺏ
ﺃﻭ ﻳﺜﺒﺖ ﺑﺎﻟﻨﺺ ﻓﺎﻋﺘﺒﺮ ﺭﺃﻳﻪ ﻭﻻ ﻳﺜﺒﺖ ﻧﺴﺐ اﻟﻮﻟﺪ ﻭاﻥ اﺩﻋﺎﻩ ﺑﺤﺚ ﺇﺫا ﺗﻌﺎﺭﺽ اﻟﺪﻟﻴﻼﻥ ﻣﺎ ﻳﻔﻌﻞ اﻟﻤﺠﺘﻬﺪ
ﺛﻢ اﺫا ﺗﻌﺎﺭﺽ اﻟﺪﻟﻴﻼﻥ ﻋﻨﺪ اﻟﻤﺠﺘﻬﺪ
ﻓﺎﻥ ﻛﺎﻥ اﻟﺘﻌﺎﺭﺽ ﺑﻴﻦ اﻵﻳﺘﻴﻦ ﻳﻤﻴﻞ اﻟﻰ اﻟﺴﻨﺔ
ﻭاﻥ ﻛﺎﻥ ﺑﻴﻦ اﻟﺴﻨﺘﻴﻦ ﻳﻤﻴﻞ اﻟﻰ ﺁﺛﺎﺭ اﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻬﻢ ﻭاﻟﻘﻴﺎﺱ اﻟﺼﺤﻴﺢ
ﺛﻢ اﺫا ﺗﻌﺎﺭﺽ اﻟﻘﻴﺎﺳﺎﻥ ﻋﻨﺪ اﻟﻤﺠﺘﻬﺪ ﻳﺘﺤﺮﻯ ﻭﻳﻌﻤﻞ ﺑﺄﺣﺪﻫﻤﺎ ﻻﻧﻪ ﻟﻴﺲ ﺩﻭﻥ اﻟﻘﻴﺎﺱ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻳﺼﺎﺭ ﺇﻟﻴﻪ
ﻭﻋﻠﻰ ﻫﺬا ﻗﻠﻨﺎ اﺫا ﻛﺎﻥ ﻣﻊ اﻟﻤﺴﺎﻓﺮ ﺇﻧﺎءاﻥ ﻃﺎﻫﺮ ﻭﻧﺠﺲ ﻻ ﻳﺘﺤﺮﻯ ﺑﻴﻨﻬﻤﺎ ﺑﻞ ﻳﺘﻴﻤﻢ
ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﻪ ﺛﻮﺑﺎﻥ ﻃﺎﻫﺮ ﻭﻧﺠﺲ ﻳﺘﺤﺮﻯ ﺑﻴﻨﻬﻤﺎ ﻻﻥ ﻟﻠﻤﺎء ﺑﺪﻻ ﻭﻫﻮ اﻟﺘﺮاﺏ ﻭﻟﻴﺲ ﻟﻠﺜﻮﺏ ﺑﺪﻝ ﻳﺼﺎﺭ ﺇﻟﻴﻪ
ﻓﺜﺒﺖ ﺑﻬﺬا ﺃﻥ اﻟﻌﻤﻞ ﺑﺎﻟﺮﺃﻱ اﻧﻤﺎ ﻳﻜﻮﻥ ﻋﻨﺪ اﻧﻌﺪاﻡ ﺩﻟﻴﻞ ﺳﻮاﻩ ﺷﺮﻋﺎ
ﺛﻢ اﺫا ﺗﺤﺮﻯ ﻭﺗﺄﻛﺪ ﺗﺤﺮﻳﻪ ﺑﺎﻟﻌﻤﻞ ﻻ ﻳﻨﺘﻘﺾ ﺫﻟﻚ ﺑﻤﺠﺮﺩ اﻟﺘﺤﺮﻱ
ﻭﺑﻴﺎﻧﻪ ﻓﻴﻤﺎ اﺫا ﺗﺤﺮﻯ ﺑﻴﻦ اﻟﺜﻮﺑﻴﻦ ﻭﺻﻠﻰ اﻟﻈﻬﺮ ﺑﺎﺣﺪﻫﻤﺎ ﺛﻢ ﻭﻗﻊ ﺗﺤﺮﻳﻪ ﻋﻨﺪ اﻟﻌﺼﺮ ﻋﻠﻰ اﻟﺜﻮﺏ اﻵﺧﺮ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ اﻟﻌﺼﺮ ﺑﺎﻵﺧﺮ ﻻﻥ اﻷﻭﻝ ﺗﺄﻛﺪ ﺑﺎﻟﻌﻤﻞ ﻓﻼ ﻳﺒﻄﻞ ﺑﻤﺠﺮﺩ اﻟﺘﺤﺮﻱ
ﻭﻫﺬا ﺑﺨﻼﻑ ﻣﺎ اﺫا ﺗﺤﺮﻯ ﻓﻲ اﻟﻘﺒﻠﺔ ﺛﻢ ﺗﺒﺪﻝ ﺭﺃﻳﻪ ﻭﻭﻗﻊ ﺗﺤﺮﻳﻪ ﻋﻠﻰ ﺟﻬﺔ ﺃﺧﺮﻯ ﺗﻮﺟﻪ اﻟﻴﻪ ﻻﻥ اﻟﻘﺒﻠﺔ ﻣﻤﺎ ﻳﺤﺘﻤﻞ اﻹﻧﺘﻘﺎﻝ ﻓﺄﻣﻜﻦ ﻧﻘﻞ اﻟﺤﻜﻢ ﺑﻤﻨﺰﻟﺔ ﻧﺴﺦ اﻟﻨﺺ ﻭﻋﻠﻰ ﻫﺬا ﻣﺴﺎﺋﻞ اﻟﺠﺎﻣﻊ اﻟﻜﺒﻴﺮ ﻓﻲ ﺗﻜﺒﻴﺮاﺕ اﻟﻌﻴﺪ ﻭﺗﺒﺪﻝ ﺭﺃﻱ اﻟﻌﺒﺪ ﻛﻤﺎ ﻋﺮﻑ