کتاب اصول شاشی [ترکمنی]
ﻓﺼﻞ اﻷﺣﻜﺎﻡ اﻟﺸﺮﻋﻴﺔ ﺗﺘﻌﻠﻖ ﺑﺄﺳﺒﺎﺑﻬﺎ
ﻭﺫﻟﻚ ﻷﻥ اﻟﻮﺟﻮﺏ ﻏﻴﺐ ﻋﻨﺎ ﻓﻼ ﺑﺪ ﻣﻦ ﻋﻼﻣﺔ ﻳﻌﺮﻑ اﻟﻌﺒﺪ ﺑﻬﺎ ﻭﺟﻮﺏ اﻟﺤﻜﻢ ﻭﺑﻬﺬا اﻻﻋﺘﻴﺎﺭ ﺃﺿﻴﻔﺖ اﻷﺣﻜﺎﻡ ﺇﻟﻰ اﻷﺳﺒﺎﺏ
ﻓﺴﺒﺐ ﻭﺟﻮﺏ اﻟﺼﻠﻮﺓ اﻟﻮﻗﺖ ﺑﺪﻟﻴﻞ ﺃﻥ اﻟﺨﻄﺎﺏ ﺑﺄﺩاء اﻟﺼﻠﻮﺓ ﻻ ﻳﺘﻮﺟﻪ ﻗﺒﻞ ﺩﺧﻮﻝ اﻟﻮﻗﺖ ﻭﺇﻧﻤﺎ ﻳﺘﻮﺟﻪ ﺑﻌﺪ ﺩﺧﻮﻝ اﻟﻮﻗﺖ ﻭاﻟﺨﻄﺎﺏ ﻣﺜﺒﺖ ﻟﻮﺟﻮﺏ اﻷﺩاء ﻭﻣﻌﺮﻑ ﻟﻠﻌﺒﺪ ﺳﺒﺐ اﻟﻮﺟﻮﺏ ﻗﺒﻠﻪ ﻭﻫﺬا ﻛﻘﻮﻟﻨﺎ ﺃﺩ ﺛﻤﻦ اﻟﻤﺒﻴﻊ ﻭﺃﺩ ﻧﻔﻘﺔ اﻟﻤﻨﻜﻮﺻﺔ ﻭﻻ ﻣﻮﺟﻮﺩ ﻳﻌﺮﻓﻪ اﻟﻌﺒﺪ ﻫﻬﻨﺎ ﺇﻻ ﺩﺧﻮﻝ اﻟﻮﻗﺖ ﻓﺘﺒﻴﻦ ﺃﻥ اﻟﻮﺟﻮﺏ ﻳﺜﺒﺖ ﺑﺪﺧﻮﻝ اﻟﻮﻗﺖ
ﻭﻷﻥ اﻟﻮﺟﻮﺏ ﺛﺎﺑﺖ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﺘﻨﺎﻭﻟﻪ اﻟﺨﻄﺎﺏ ﻛﺎﻟﻨﺎﺋﻢ ﻭاﻟﻤﻐﻤﻰ ﻋﻠﻴﻪ ﻭﻻ ﻭﺟﻮﺏ ﻗﺒﻞ اﻟﻮﻗﺖ ﻓﻜﺎﻥ ﺛﺎﺑﺘﺎ ﺑﺪﺧﻮﻝ اﻟﻮﻗﺖ ﻭﺑﻬﺬا ﻇﻬﺮ ﺃﻥ اﻟﺠﺰء اﻷﻭﻝ ﺳﺒﺐ ﻟﻠﻮﺟﻮﺏ ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﻃﺮﻳﻘﺎﻥ
ﺃﺣﺪﻫﻤﺎ ﻧﻘﻞ اﻟﺴﺒﺒﻴﺔ ﻣﻦ اﻟﺠﺰ اﻷﻭﻝ ﺇﻟﻰ اﻟﺜﺎﻧﻲ ﺇﺫا ﻟﻢ ﻳﺆﺩ ﻓﻲ اﻟﺠﺰء اﻷﻭﻝ ﺛﻢ ﺃﻭ ﻛﺎﻥ ﻛﺎﻓﺮا ﻓﻲ ﺃﻭﻝ اﻟﻮﻗﺖ ﻣﺴﻠﻤﺎ ﻓﻲ ﺫﻟﻚ اﻟﺠﺰء
ﺃﻭ ﻛﺎﻧﺖ ﺣﺎﺋﻀﺎ ﺃﻭ ﻧﻔﺴﺎء ﺃﻭﻝ اﻟﻮﻗﺖ ﻃﺎﻫﺮﺓ ﻓﻲ ﺫﻟﻚ اﻟﺠﺰء ﻭﺟﺒﺖ اﻟﺼﻠﻮﺓ
ﻭﻋﻠﻰ ﻫﺬا ﺟﻤﻴﻊ ﺻﻮﺭ ﺣﺪﻭﺙ اﻷﻫﻠﻴﺔ ﻓﻲ ﺁﺧﺮ اﻟﻮﻗﺖ
ﻭﻋﻠﻰ اﻟﻌﻜﺲ ﺑﺄﻥ ﻳﺤﺪﺙ ﺣﻴﺾ ﺃﻭ ﺃﻧﻔﺎﺱ ﺃﻭ ﺟﻨﻮﻥ ﻣﺴﺘﻮﻋﺐ ﺃﻭ ﺇﻏﻤﺎء ﻣﻤﺘﺪ ﻓﻲ ﺫﻟﻚ اﻟﺠﺰء ﺳﻘﻄﺖ ﻋﻨﻪ اﻟﺼﻠﻮﺓ
ﻭﻟﻮ ﻛﺎﻥ ﻣﺴﺎﻓﺮا ﻓﻲ ﺃﻭﻝ اﻟﻮﻗﺖ ﻣﻘﻴﻤﺎ ﻓﻲ ﺁﺧﺮﻩ ﻳﺼﻠﻲ ﺃﺭﺑﻌﺎ
ﻭﻟﻮ ﻛﺎﻥ ﻣﻘﻴﻤﺎ ﻓﻲ ﺃﻭﻝ اﻟﻮﻗﺖ ﻣﺴﺎﻓﺮا ﻓﻲ ﺁﺧﺮﻩ ﻳﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ
ﻭﺑﻴﺎﻥ اﻋﺘﺒﺎﺭ ﺻﻔﺔ ﺫﻟﻚ اﻟﺠﺰء ﺇﻥ ﺫﻟﻚ اﻟﺠﺰء ﺇﻥ ﻛﺎﻥ ﻛﺎﻣﻼ ﺗﻘﺮﺭﺕ اﻟﻮﻇﻴﻔﺔ ﻛﺎﻣﻠﺔ ﻓﻼ ﻳﺨﺮﺝ ﻋﻦ اﻟﻌﻬﺪﺓ ﺑﺄﺩاﺋﻬﺎ ﻓﻲ اﻷﻭﻗﺎﺕ اﻟﻤﻜﺮﻭﻫﺔ
ﻭﻣﺜﺎﻟﻪ ﻓﻴﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﺁﺧﺮ اﻟﻮﻗﺖ ﻓﻲ اﻟﻔﺠﺮ ﻛﺎﻣﻞ ﻭﺇﻧﻤﺎ ﻳﺼﻴﺮ اﻟﻮﻗﺖ ﻓﺎﺳﺪا ﺑﻄﻠﻮﻉ اﻟﺸﻤﺲ ﻭﺫﻟﻚ ﺑﻌﺪ ﺧﺮﻭﺝ اﻟﻮﻗﺖ ﻓﻴﺘﻘﺮﺭ اﻟﻮاﺟﺐ ﺑﻮﺻﻒ اﻟﻜﻤﺎﻝ
ﻓﺈﺫا ﻃﻠﻌﺖ اﻟﺸﻤﺲ ﻓﻲ ﺃﺛﻨﺎء اﻟﺼﻠﻮﺓ ﺑﻄﻞ اﻟﻔﺮﺽ ﻷﻧﻪ ﻻ ﻳﻤﻜﻨﻪ ﺇﺗﻤﺎﻡ اﻟﺼﻠﻮﺓ ﺇﻻ ﺑﻮﺻﻒ اﻟﻨﻘﺼﺎﻥ ﺑﺎﻋﺘﺒﺎﺭ اﻟﻮﻗﺖ ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ اﻟﺠﺰء ﻧﺎﻗﺼﺎ
ﻛﻤﺎ ﻓﻲ ﺻﻠﻮﺓ اﻟﻌﺼﺮ ﻓﺈﻥ ﺁﺧﺮ اﻟﻮﻗﺖ ﻭﻗﺖ اﺣﻤﺮاﺭ اﻟﺸﻤﺲ ﻭاﻟﻮﻗﺖ ﻋﻨﺪﻩ ﻓﺎﺳﺪ ﻓﺘﻘﺮﺭﺕ اﻟﻮﻇﻴﻔﺔ ﺑﺼﻔﺔ اﻟﻨﻘﺼﺎﻥ ﻭﻟﻬﺬا ﻭﺟﺐ اﻟﻘﻮﻝ ﺑﺎﻟﺠﻮاﺯ ﻋﻨﺪﻩ ﻣﻊ ﻓﺴﺎﺩ اﻟﻮﻗﺖ
ﻭاﻟﻄﺮﻳﻖ اﻟﺜﺎﻧﻲ ﺃﻥ ﻳﺠﻌﻞ ﻛﻞ ﺟﺰء ﻣﻦ ﺃﺟﺰاء اﻟﻮﻗﺖ ﺳﺒﺒﺎ ﻻ ﻋﻠﻰ ﻃﺮﻳﻖ اﻻﻧﺘﻘﺎﻝ ﻓﺈﻥ اﻟﻘﻮﻝ ﺑﻪ ﻗﻮﻝ ﺑﺈﺑﻄﺎﻝ اﻟﺴﺒﺒﻴﺔ اﻟﺜﺎﺑﺘﺔ ﺑﺎﻟﺸﺮﻉ ﻭﻻ ﻳﻠﺰﻡ ﻋﻠﻰ ﻫﺬا ﺗﻀﺎﻋﻒ اﻟﻮاﺟﺐ ﻓﺈﻥ اﻟﺠﺰء اﻟﺜﺎﻧﻲ ﺇﻧﻤﺎ ﺃﺛﺒﺖ ﻋﻴﻦ ﻣﺎ ﺃﺛﺒﺘﻪ اﻟﺠﺰء اﻷﻭﻝ ﻓﻜﺎﻥ ﻫﺬا ﻣﻦ ﺑﺎﺏ ﺗﺮاﺩﻑ اﻟﻌﻠﻞ ﻭﻛﺜﺮﺓ اﻟﺸﻬﻮﺩ ﻓﻲ ﺑﺎﺏ اﻟﺨﺼﻮﻣﺎﺕ