کتاب اصول شاشی [ترکمنی]
ﺑﺤﺚ اﻟﻘﻮﻝ ﺑﻤﻮﺟﺐ اﻟﻌﻠﺔ
ﻭﺃﻣﺎ اﻟﻘﻮﻝ ﺑﻤﻮﺟﺐ اﻟﻌﻠﺔ ﻓﻬﻮ ﺗﺴﻠﻴﻢ ﻛﻮﻥ اﻟﻮﺻﻒ ﻋﻠﺔ ﻭﺑﻴﺎﻥ ﺃﻥ ﻣﻌﻠﻮﻟﻬﺎ ﻏﻴﺮ ﻣﺎ اﺩﻋﺎﻩ اﻟﻤﻌﻠﻞ
ﻭﻣﺜﺎﻟﻪ اﻟﻤﺮﻓﻖ ﺣﺪ ﻓﻲ ﺑﺎﺏ اﻟﻮﺿﻮء ﻓﻼ ﻳﺪﺧﻞ ﺗﺤﺖ اﻟﻐﺴﻞ ﻷﻥ اﻟﺤﺪ ﻻ ﻳﺪﺧﻞ ﻓﻲ اﻟﻤﺤﺪﻭﺩ
ﻗﻠﻨﺎ اﻟﻤﺮﻓﻖ ﺣﺪ اﻟﺴﺎﻗﻂ ﻓﻼ ﻳﺪﺧﻞ ﺗﺤﺖ ﺣﻜﻢ اﻟﺴﺎﻗﻂ ﻷﻥ اﻟﺤﺪ ﻻ ﻳﺪﺧﻞ ﻓﻲ اﻟﻤﺤﺪﻭﺩ
ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﺻﻮﻡ ﻓﺮﺽ ﻓﻼ ﻳﺠﻮﺯ ﺑﺪﻭﻥ اﻟﺘﻌﻴﻴﻦ ﻛﺎﻟﻘﻀﺎء
ﻗﻠﻨﺎ ﺻﻮﻡ اﻟﻔﺮﺽ ﻻ ﻳﺠﻮﺯ ﺑﺪﻭﻥ اﻟﺘﻌﻴﻴﻦ ﺇﻻ ﺃﻧﻪ ﻭﺟﺪ اﻟﺘﻌﻴﻴﻦ ﻫﻬﻨﺎ ﻣﻦ ﺟﻬﺔ اﻟﺸﺮﻉ
ﻭﻟﺌﻦ ﻗﺎﻝ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻻ ﻳﺠﻮﺯ ﺑﺪﻭﻥ اﻟﺘﻌﻴﻴﻦ ﻣﻦ اﻟﻌﺒﺪ ﻛﺎﻟﻘﻀﺎء
ﻗﻠﻨﺎ ﻻ ﻳﺠﻮﺯ اﻟﻘﻀﺎء ﺑﺪﻭﻥ اﻟﺘﻌﻴﻴﻦ ﺇﻻ ﺃﻥ اﻟﺘﻌﻴﻴﻦ ﻟﻢ ﻳﺜﺒﺖ ﻣﻦ ﺟﻬﺔ اﻟﺸﺮﻉ ﻭاﻟﻘﻀﺎء ﻓﻠﺬﻟﻚ ﻳﺸﺘﺮﻁ ﺗﻌﻴﻴﻦ اﻟﻌﺒﺪ ﻭﻫﻨﺎ ﻭﺟﺪ اﻟﺘﻌﻴﻴﻦ ﻣﻦ ﺟﻬﺔ اﻟﺸﺮﻉ ﻓﻼ ﻳﺸﺘﺮﻁ ﺗﻌﻴﻴﻦ اﻟﻌﺒﺪ
ﻭﺃﻣﺎ اﻟﻘﻠﺐ ﻓﻨﻮﻋﺎﻥ ﺃﺣﺪﻫﻤﺎ ﺃﻥ ﻳﺠﻌﻞ ﻣﺎ ﺟﻌﻠﻪ اﻟﻤﻌﻠﻞ ﻋﻠﺔ ﻟﻠﺤﻜﻢ ﻣﻌﻠﻮﻻ ﻟﺬﻟﻚ اﻟﺤﻜﻢ ﻭﻣﺜﺎﻟﻪ ﻓﻲ اﻟﺸﺮﻋﻴﺎﺕ ﺟﺮﻳﺎﻥ اﻟﺮﺑﺎ ﻓﻲ اﻟﻜﺜﻴﺮ ﻳﻮﺟﺐ ﺟﺮﻳﺎﻧﻪ ﻓﻲ اﻟﻘﻠﻴﻞ ﻛﺎﻷﺛﻤﺎﻥ ﻓﻴﺤﺮﻡ ﺑﻴﻊ اﻟﺤﻔﻨﺔ ﻣﻦ اﻟﻄﻌﺎﻡ ﺑﺎﻟﺤﻔﻨﺘﻴﻦ ﻣﻨﻪ ﻗﻠﻨﺎ ﻻ ﺑﻞ ﺟﺮﻳﺎﻥ اﻟﺮﺑﺎ ﻓﻲ اﻟﻘﻠﻴﻞ ﻳﻮﺟﺐ ﺟﺮﻳﺎﻧﻪ ﻓﻲ اﻟﻜﺜﻴﺮ ﻛﺎﻷﺛﻤﺎﻥ
ﻭﻛﺬﻟﻚ ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﻤﻠﺘﺠﻰء ﺑﺎﻟﺤﺮﻡ ﺣﺮﻣﺔ ﺇﺗﻼﻑ اﻟﻨﻔﺲ ﻳﻮﺟﺐ ﺣﺮﻣﺔ ﺇﺗﻼﻑ اﻟﻄﺮﻑ ﻛﺎﻟﺼﻴﺪ
ﻗﻠﻨﺎ ﺑﻞ ﺣﺮﻣﺔ ﺇﺗﻼﻑ اﻟﻄﺮﻑ ﻳﻮﺟﺐ ﺣﺮﻣﺔ ﺇﺗﻼﻑ اﻟﻨﻔﺲ ﻛﺎﻟﺼﻴﺪ ﻓﺈﺫا ﺟﻌﻠﺖ ﻋﻠﺘﻪ ﻣﻌﻠﻮﻟﺔ ﻟﺬﻟﻚ اﻟﺤﻜﻢ ﻻ ﺗﺒﻘﻰ ﻋﻠﺔ ﻟﻪ ﻻﺳﺘﺤﺎﻟﺔ ﺃﻥ ﻳﻜﻮﻥ اﻟﺸﻲء اﻟﻮاﺣﺪ ﻋﻠﺔ ﻟﻠﺸﻲء ﻭﻣﻌﻠﻮﻻ ﻟﻪ ﺑﺤﺚ ﺗﻘﺴﻴﻢ اﻟﻘﻠﺐ ﻋﻠﻰ ﻗﺴﻤﻴﻦ
ﻭاﻟﻨﻮﻉ اﻟﺜﺎﻧﻲ ﻣﻦ اﻟﻘﻠﺐ ﺃﻥ ﻳﺠﻌﻞ اﻟﺴﺎﺋﻞ ﻣﺎ ﺟﻌﻠﻪ اﻟﻤﻌﻠﻞ ﻋﻠﺔ ﻟﻤﺎ اﺩﻋﺎﻩ ﻣﻦ اﻟﺤﻜﻢ ﻋﻠﺔ ﻟﻀﺪ ﺫﻟﻚ اﻟﺤﻜﻢ ﻓﻴﺼﻴﺮ ﺣﺠﺔ ﻟﻠﺴﺎﺋﻞ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺣﺠﺔ ﻟﻠﻤﻌﻠﻞ ﻣﺜﺎﻟﻪ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﺻﻮﻡ ﻓﺮﺽ ﻓﻴﺸﺘﺮﻁ اﻟﺘﻌﻴﻴﻦ ﻟﻪ ﻛﺎﻟﻘﻀﺎء
ﻗﻠﻨﺎ ﻟﻤﺎ ﻛﺎﻥ اﻟﺼﻮﻡ ﻓﺮﺿﺎ ﻻ ﻳﺸﺘﺮﻁ اﻟﺘﻌﻴﻴﻦ ﻟﻪ ﺑﻌﺪ ﻣﺎ ﺗﻌﻴﻦ اﻟﻴﻮﻡ ﻟﻪ ﻛﺎﻟﻘﻀﺎء
ﻭﺃﻣﺎ اﻟﻌﻜﺲ ﻓﻨﻌﻨﻲ ﺑﻪ ﺃﻥ ﻳﺘﻤﺴﻚ اﻟﺴﺎﺋﻞ ﺑﺄﺻﻞ اﻟﻤﻌﻠﻞ ﻋﻠﻰ ﻭﺟﻪ ﻳﻜﻮﻥ اﻟﻤﻌﻠﻞ ﻣﻀﻄﺮا ﺇﻟﻰ ﻭﺟﻪ اﻟﻤﻘﺎﺭﻧﺔ ﺑﻴﻦ اﻷﺻﻞ ﻭاﻟﻔﺮﻉ ﻭﻣﺜﺎﻟﻪ اﻟﺤﻠﻲ ﺃﻋﺪﺕ ﻟﻻﺑﺘﺬاﻝ ﻓﻼ ﻳﺠﺐ ﻓﻴﻬﺎ اﻟﺰﻛﺎﺓ ﻛﺜﻴﺎﺏ اﻟﺒﺬﻟﺔ
ﻗﻠﻨﺎ ﻟﻮ ﻛﺎﻥ اﻟﺤﻠﻲ ﺑﻤﻨﺰﻟﺔ اﻟﺜﻴﺎﺏ ﻓﻼ ﺗﺠﺐ اﻟﺰﻛﺎﺓ ﻓﻲ ﺣﻠﻲ اﻟﺮﺟﺎﻝ ﻛﺜﻴﺎﺏ اﻟﺒﺬﻟﺔ ﺑﺤﺚ اﻟﻌﻜﺲ ﻭﻓﺴﺎﺩ اﻟﻮﺿﻊ ﻭاﻟﻨﻘﺾ
ﻭﺃﻣﺎ ﻓﺴﺎﺩ اﻟﻮﺿﻊ ﻓﺎﻟﻤﺮاﺩ ﺑﻪ ﺃﻥ ﻳﺠﻌﻞ اﻟﻌﻠﺔ ﻭﺻﻒ ﻻ ﻳﻠﻴﻖ ﺑﺬﻟﻚ اﻟﺤﻜﻢ
ﻣﺜﺎﻟﻪ ﻓﻲ ﻗﻮﻟﻬﻢ ﻓﻲ ﺇﺳﻼﻡ ﺃﺣﺪ اﻟﺰﻭﺟﻴﻦ اﺧﺘﻼﻑ اﻟﺪﻳﻦ ﻃﺮﺃ ﻋﻠﻰ اﻟﻨﻜﺎﺡ ﻓﻴﻔﺴﺪﻩ ﻛﺎﺭﺗﺪاﺩ ﺃﺣﺪ اﻟﺰﻭﺟﻴﻦ ﻓﺈﻧﻪ ﺟﻌﻞ اﻹﺳﻼﻡ ﻋﻠﺔ ﻟﺰﻭاﻝ اﻟﻤﻠﻚ
ﻗﻠﻨﺎ اﻹﺳﻼﻡ ﻋﻬﺪ ﻋﺎﺻﻤﺎ ﻟﻠﻤﻠﻚ ﻓﻼ ﻳﻜﻮﻥ ﻣﺆﺛﺮا ﻓﻲ ﺯﻭاﻝ اﻟﻤﻠﻚ
ﻭﻛﺬﻟﻚ ﻓﻲ ﻣﺴﺄﻟﺔ ﻃﻮﻝ اﻟﺤﺮﺓ ﺇﻧﻪ ﺣﺮ ﻗﺎﺩﺭ ﻋﻠﻰ اﻟﻨﻜﺎﺡ ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ اﻷﻣﺔ ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﺗﺤﺘﻪ ﺣﺮﺓ
ﻗﻠﻨﺎ ﻭﺻﻒ ﻛﻮﻧﻪ ﺣﺮا ﻗﺎﺩﺭا ﻳﻘﺘﻀﻲ ﺟﻮاﺯ اﻟﻨﻜﺎﺡ ﻓﻼ ﻳﻜﻮﻥ ﻣﺆﺛﺮا ﻓﻲ ﻋﺪﻡ اﻟﺠﻮاﺯ
ﻭﺃﻣﺎ اﻟﻨﻘﺾ ﻓﻤﺜﻞ ﻣﺎ ﻳﻘﺎﻝ اﻟﻮﺿﻮء ﻃﻬﺎﺭﺓ ﻓﻴﺸﺘﺮﻁ ﻟﻪ اﻟﻨﻴﺔ ﻛﺎﻟﺘﻴﻤﻢ
ﻗﻠﻨﺎ ﻳﻨﺘﻘﺾ ﺑﻐﺴﻞ اﻟﺜﻮﺏ ﻭاﻹﻧﺎء
ﻭﺃﻣﺎ اﻟﻤﻌﺎﺭﺿﺔ ﻓﻤﺜﻞ ﻣﺎ ﻳﻘﺎﻝ اﻟﻤﺴﺢ ﺭﻛﻦ ﻓﻲ اﻟﻮﺿﻮء ﻓﻴﺴﻦ ﺗﺜﻠﻴﺜﻪ ﻛﺎﻟﻐﺴﻞ
ﻗﻠﻨﺎ اﻟﻤﺴﺢ ﺭﻛﻦ ﻓﻼ ﻳﺴﻦ ﺗﺜﻠﻴﺜﻪ ﻛﻤﺴﺢ اﻟﺨﻒ ﻭاﻟﺘﻴﻤﻢ