ﻭﻣﺜﺎﻝ اﻟﺜﺎﻟﺚ ﻭﻫﻮ ﻣﺎ ﻻ ﻳﻌﻘﻞ ﻣﻌﻨﺎﻩ ﻓﻲ ﺣﻖ ﺟﻮاﺯ اﻟﺘﻮﺿﻲ ﺑﻨﺒﻴﺬ اﻟﺘﻤﺮ ﻓﺎﻧﻪ ﻟﻮ ﻗﺎﻝ ﺟﺎﺯ ﺑﻐﻴﺮﻩ ﻣﻦ اﻷﻧﺒﺬﺓ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻧﺒﻴﺬ اﻟﺘﻤﺮ
ﺃﻭ ﻗﺎﻝ ﻟﻮ ﺷﺞ ﻓﻲ ﺻﻼﺗﻪ ﺃﻭ اﺣﺘﻠﻢ ﻳﺒﻨﻲ ﻋﻠﻰ ﺻﻼﺗﻪ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻣﺎ اﺫا ﺳﺒﻘﻪ اﻟﺤﺪﺙ ﻻ ﻳﺼﺢ
ﻻﻥ اﻟﺤﻜﻢ ﻓﻲ اﻷﺻﻞ ﻟﻢ ﻳﻌﻘﻞ ﻣﻌﻨﺎﻩ ﻓﺎﺳﺘﺤﺎﻝ ﺗﻌﺪﻳﺘﻪ اﻟﻰ اﻟﻔﺮﻉ
ﻭﺑﻤﺜﻞ ﻫﺬا ﻗﺎﻝ ﺃﺻﺤﺎﺏ اﻟﺸﺎﻓﻌﻲ ﺭﺡ ﻗﻠﺘﺎﻥ ﻧﺠﺴﺘﺎﻥ اﺫا اﺟﺘﻤﻌﺘﺎ ﺻﺎﺭﺗﺎ ﻃﺎﻫﺮﺗﻴﻦ ﻓﺎﺫا اﻓﺘﺮﻗﺘﺎ ﺑﻘﻴﺘﺎ ﻋﻠﻰ اﻟﻄﻬﺎﺭﺓ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻣﺎ اﺫا ﻭﻗﺖ اﻟﻨﺠﺎﺳﺔ ﻓﻲ اﻟﻘﻠﺘﻴﻦ
ﻻﻥ اﻟﺤﻜﻢ ﻟﻮ ﺛﺒﺖ ﻓﻲ اﻷﺻﻞ ﻛﺎﻥ ﻏﻴﺮ ﻣﻌﻘﻮﻝ ﻣﻌﻨﺎﻩ
ﻭﻣﺜﺎﻝ اﻟﺮاﺑﻊ ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ اﻟﺘﻌﻠﻴﻞ ﻷﻣﺮ ﺷﺮﻋﻲ ﻻ ﻷﻣﺮ ﻟﻐﻮﻱ ﻓﻲ ﻗﻮﻟﻬﻢ اﻟﻤﻄﺒﻮﺥ اﻟﻤﻨﺼﻒ ﺧﻤﺮ ﻻﻥ اﻟﺨﻤﺮ اﻧﻤﺎ ﻛﺎﻥ ﺧﻤﺮا ﻷﻧﻪ ﻳﺨﺎﻣﺮ اﻟﻌﻘﻞ ﻭﻏﻴﺮﻩ ﻳﺨﺎﻣﺮ اﻟﻌﻘﻞ ﺃﻳﻀﺎ ﻓﻴﻜﻮﻥ ﺧﻤﺮا ﺑﺎﻟﻘﻴﺎﺱ
ﻭاﻟﺴﺎﺭﻕ اﻧﻤﺎ ﻛﺎﻥ ﺳﺎﺭﻗﺎ ﻷﻧﻪ ﺃﺧﺬ ﻣﺎﻝ اﻟﻐﻴﺮ ﺑﻄﺮﻳﻘﺔ اﻟﺨﻔﻴﺔ ﻭﻗﺪ ﺷﺎﺭﻛﻪ اﻟﻨﺒﺎﺵ ﻓﻲ ﻫﺬا اﻟﻤﻌﻨﻰ ﻓﻴﻜﻮﻥ ﺳﺎﺭﻗﺎ ﺑﺎﻟﻘﻴﺎﺱ ﻭﻫﺬا ﻗﻴﺎﺱ ﻓﻲ اﻟﻠﻐﺔ ﻣﻊ اﻋﺘﺮاﻓﻪ ﺃﻥ اﻹﺳﻢ ﻟﻢ ﻳﻮﺿﻊ ﻟﻪ ﻓﻲ اﻟﻠﻐﺔ ﻭاﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻓﺴﺎﺩ ﻫﺬا اﻟﻨﻮﻉ ﻣﻦ اﻟﻘﻴﺎﺱ ﺃﻥ اﻟﻌﺮﺏ ﻳﺴﻤﻲ اﻟﻔﺮﺱ ﺃﺩﻫﻢ ﻟﺴﻮاﺩﻩ ﻭﻛﻤﻴﺘﺎ ﻟﺤﻤﺮﺗﻪ ﺛﻢ ﻻ ﻳﻄﻠﻖ ﻫﺬا اﻹﺳﻢ ﻋﻠﻰ اﻟﺰﻧﺠﻲ ﻭاﻟﺜﻮﺏ اﻷﺣﻤﺮ
ﻭﻟﻮ ﺟﺮﺕ اﻟﻤﻘﺎﻳﺴﺔ ﻓﻲ اﻷﺳﺎﻣﻲ اﻟﻠﻐﻮﻳﺔ ﻟﺠﺎﺯ ﺫﻟﻚ ﻟﻮﺟﻮﺩ اﻟﻌﻠﺔ
ﻭﻷﻥ ﻫﺬا ﻳﺆﺩﻱ اﻟﻰ اﺑﻄﺎﻝ اﻷﺳﺒﺎﺏ اﻟﺸﺮﻋﻴﺔ ﻭﺫﻟﻚ ﻷﻥ اﻟﺸﺮﻉ ﺟﻌﻞ اﻟﺴﺮﻗﺔ ﺳﺒﺒﺎ ﻟﻨﻮﻉ ﻣﻦ اﻷﺣﻜﺎﻡ
ﻓﺎﺫا ﻋﻠﻘﻨﺎ اﻟﺤﻜﻢ ﺑﻤﺎ ﻫﻮ ﺃﻋﻢ ﻣﻦ اﻟﺴﺮﻗﺔ ﻭﻫﻮ ﺃﺧﺬ ﻣﺎﻝ اﻟﻐﻴﺮ ﻋﻠﻰ ﻃﺮﻳﻖ اﻟﺨﻔﻴﺔ ﺗﺒﻴﻦ ﺃﻥ اﻟﺴﺒﺐ ﻛﺎﻥ ﻓﻲ اﻷﺻﻞ ﻣﻌﻨﻰ ﻫﻮ ﻏﻴﺮ اﻟﺴﺮﻗﺔ
ﻭﻛﺬﻟﻚ ﺟﻌﻞ ﺷﺮﺏ اﻟﺨﻤﺮ ﺳﺒﺒﺎ ﻟﻨﻮﻉ ﻣﻦ اﻷﺣﻜﺎﻡ
ﻓﺎﺫا ﻋﻠﻘﻨﺎ اﻟﺤﻜﻢ ﺑﺄﻣﺮ ﺃﻋﻢ ﻣﻦ اﻟﺨﻤﺮ ﺗﺒﻴﻦ ﺃﻥ اﻟﺤﻜﻢ ﻛﺎﻥ ﻓﻲ اﻷﺻﻞ ﻣﺘﻌﻠﻘﺎ ﺑﻐﻴﺮ اﻟﺨﻤﺮ
ﻭﻣﺜﺎﻝ اﻟﺸﺮﻁ اﻟﺨﺎﻣﺲ ﻭﻫﻮ (ﻣﺎ ﻻ ﻳﻜﻮﻥ اﻟﻔﺮﻉ ﻣﻨﺼﻮﺻﺎ ﻋﻠﻴﻪ) ﻛﻤﺎ ﻳﻘﺎﻝ اﻋﺘﺎﻕ اﻟﺮﻗﺒﺔ اﻟﻜﺎﻓﺮﺓ ﻓﻲ ﻛﻔﺎﺭﺓ اﻟﻴﻤﻴﻦ ﻭاﻟﻈﻬﺎﺭ ﻻ ﻳﺠﻮﺯ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻛﻔﺎﺭﺓ اﻟﻘﺘﻞ
ﻭﻟﻮ ﺟﺎﻣﻊ اﻟﻤﻈﺎﻫﺮ ﻓﻲ ﺧﻼﻝ اﻹﻃﻌﺎﻡ ﻳﺴﺘﺄﻧﻒ اﻹﻃﻌﺎﻡ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ اﻟﺼﻮﻡ ﻭﻳﺠﻮﺯ ﻟﻠﻤﺤﺼﺮ ﺃﻥ ﻳﺘﺤﻠﻞ ﺑﺎﻟﺼﻮﻡ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ اﻟﻤﺘﻤﺘﻊ
ﻭاﻟﻤﺘﻤﺘﻊ اﺫا ﻟﻢ ﻳﺼﻢ ﻓﻲ ﺃﻳﺎﻡ اﻟﺘﺸﺮﻳﻖ ﻳﺼﻮﻡ ﺑﻌﺪﻫﺎ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻗﻀﺎء ﺭﻣﻀﺎﻥ