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BM Mambaul 2020
BM Mambaul 2020
ﺛﺎﻧﻴﺎ -ﻣﺸﻤﻮﻝ ﺇﻗﻠﻴﻢ اﻟﺪﻭﻟﺔ -16:ﻳﻈﻬﺮ ﻣﻦ ﺗﻌﺎﺭﻳﻒ اﻟﻔﻘﻬﺎء ﻟﺪاﺭ اﻹﺳﻼﻡ ﺃﻥ ﺇﻗﻠﻴﻢ اﻟﺪﻭﻟﺔ اﻹﺳﻼﻣﻴﺔ ﻳﺸﻤﻞ ﻛﻞ ﻣﻮﺿﻊ ﺃﻭ ﺟﺰء ﻣﻦ اﻟﺒﻼﺩ
ﺧﺎﺿﻊ ﻟﺴﻠﻄﺎﻥ اﻟﻤﺴﻠﻤﻴﻦ( .)4ﻭﺑﻨﺎء ﻋﻠﻴﻪ ﻳﻜﻮﻥ ﻣﺸﻤﻮﻝ ﺇﻗﻠﻴﻢ اﻟﺪﻭﻟﺔ ﻣﺎ ﻳﺄﺗﻲ -1:ﻣﺎ ﻫﻮ ﺟﺰء ﺃﺳﺎﺳﻲ ﻣﻦ اﻹﻗﻠﻴﻢ:ﻳﺸﻤﻞ ﺇﻗﻠﻴﻢ اﻟﺪﻭﻟﺔ ﻛﻞ ﻣﺎ
ﻳﺪﺧﻞ ﻓﻲ ﺗﻜﻮﻳﻨﻬﺎ اﻟﺠﻐﺮاﻓﻲ ﺃﻭ اﻟﻄﺒﻴﻌﻲ ،ﻭﻫﻮ ﻣﺎ ﻳﺄﺗﻲ:ﻭﻛﺬﻟﻚ ﻳﻌﺘﺒﺮ ﻣﺎ ﻓﻲ ﺑﺎﻃﻦ اﻷﺭﺽ ﻣﻦ ﻣﺤﺘﻮﻳﺎﺕ ﺗﺎﺑﻌﺎ ﻟﻠﺪﻭﻟﺔ ﺑﺪﻟﻴﻞ ﺇﻳﺠﺎﺏ اﻟﺨﻤﺲ
ﻟﻠﻤﺼﺎﻟﺢ اﻟﻌﺎﻣﺔ ﻓﻴﻤﺎ ﻳﺨﺮﺝ ﻣﻦ اﻷﺭﺽ ﻣﻦ اﻟﻤﻌﺎﺩﻥ ﻭاﻟﺮﻛﺎﺯ( )2ﻭاﻟﺒﺎﻗﻲ ﻟﻠﻤﺎﻟﻚ .ﻭﻫﺬا ﻳﻌﻨﻲ ﺃﻥ ﻣﻠﻚ اﻷﺭﺽ ﻳﺴﺘﺘﺒﻊ ﻣﻠﻚ ﻣﺎ ﺗﺤﺘﻬﺎ ﻭﻣﺎ
ﻓﻮﻗﻬﺎ ﻋﻤﻼ ﺑﺎﻟﻘﺎﻋﺪﺓ اﻟﺸﺮﻋﻴﺔ( :ﻣﻦ ﻣﻠﻚ ﺷﻴﺌﺎ ﻣﻠﻚ ﻣﺎ ﻫﻮ ﻣﻦ ﺿﺮﻭﺭاﺗﻪ).ﺑ -اﻷﻧﻬﺎﺭ اﻟﻮﻃﻨﻴﺔ :ﻭﻫﻲ اﻟﺘﻲ ﺗﻤﺮ ﻣﻦ ﻣﻨﺒﻌﻬﺎ ﺇﻟﻰ ﻣﺼﺒﻬﺎ ﻓﻲ
ﺃﺭاﺿﻲ ﺩاﺭ اﻹﺳﻼﻡ ﻛﺄﻧﻬﺎﺭ ﻣﺼﺮ ﻭاﻟﺸﺎﻡ ﻭاﻟﻌﺮاﻕ ﻭﻧﺤﻮﻫﺎ.ﺟـ -اﻟﻤﻴﺎﻩ اﻟﺴﺎﺣﻠﻴﺔ ﺃﻭ اﻟﺒﺤﺮ اﻹﻗﻠﻴﻤﻲ :ﻭﻫﻲ ﻗﺴﻢ ﻣﺤﺪﺩ ﻣﻦ اﻟﺒﺤﺮ ﻣﻼﺻﻖ
ﻷﺭﺽ اﻟﺪﻭﻟﺔ اﻟﺘﻲ ﺗﻨﺘﻬﻲ ﺣﺪﻭﺩﻫﺎ ﺇﻟﻰ اﻟﺒﺤﺮ .ﻭﺗﺎﺑﻌﻴﺘﻬﺎ ﻟﺪاﺭ اﻹﺳﻼﻡ ﺑﻨﺎء ﻋﻠﻰ ﻣﺒﺪﺃ ﺇﺣﺮاﺯ اﻟﻤﺒﺎﺡ ،ﻷﻥ ﻣﻦ ﺳﺒﻖ ﺇﻟﻰ ﻣﺎ ﻟﻢ ﻳﺴﺒﻖ ﺇﻟﻴﻪ ﺃﺣﺪ
ﻣﻦ اﻟﻤﺒﺎﺣﺎﺕ ﻓﻬﻮ ﻟﻪ ﻛﻤﺎ ﻗﺎﻝ اﻟﻨﺒﻲ (ﺻ)(.)3ﻭﻓﻲ ﺣﻜﻢ ﺫﻟﻚ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﻟﻤﻨﻄﻘﺔ اﻟﻤﺠﺎﻭﺭﺓ (ﺃﻭ اﻟﻤﻼﺻﻘﺔ ﺃﻭ اﻟﺘﻜﻤﻴﻠﻴﺔ ﺗﻌﺘﺒﺮ ﺟﺰءا ﻣﻦ ﺩاﺭ
اﻹﺳﻼﻡ .ﻭﻣﺜﻠﻬﺎ ﺃﻳﻀﺎ اﻻﻣﺘﺪاﺩ اﻟﻘﺎﺭﻱ ﻭﺃﻣﺎ اﻟﻤﻴﺎﻩ اﻟﺪاﺧﻠﻴﺔ اﻟﻘﺎﺋﻤﺔ ﻓﻲ ﺩاﺧﻞ ﺃﺭاﺿﻲ ﺩاﺭ اﻹﺳﻼﻡ ﻓﻬﻲ ﺟﺰء ﻣﻦ ﺇﻗﻠﻴﻢ اﻟﺪﻭﻟﺔ اﻟﻤﺴﻠﻤﺔ ﺑﻼ
ﻧﺰاﻉ ،ﻷﻧﻬﺎ ﺧﺎﺿﻌﺔ ﻟﻨﻔﻮﺫ اﻟﻤﺴﻠﻤﻴﻦ ﻭﺗﺤﺖ ﺃﻳﺪﻳﻬﻢ......اﻟﻰ ﺃﻥ ﻗﺎﻝ .....ﻭاﻟﺪﻟﻴﻞ اﻟﺸﺮﻋﻲ اﻟﻌﻤﻞ ﺑﺎﻟﻘﺎﻋﺪﺓ اﻟﻔﻘﻬﻴﺔ اﻟﺴﺎﺑﻘﺔ( :ﻣﻦ ﻣﻠﻚ ﺷﻴﺌﺎ ﻣﻠﻚ
ﻣﺎ ﻫﻮ ﻣﻦ ﺿﺮﻭﺭاﺗﻪ) ﻭاﻟﻤﻠﻜﻴﺔ ﻋﺎﻣﺔ ﻛﺎﻧﺖ ﺃﻭ ﺧﺎﺻﺔ ﺗﺴﺘﺘﺒﻊ ﻣﻠﻚ ﻣﺎ ﻓﻮﻕ اﻷﺭﺽ ﻣﻦ ﻃﺒﻘﺎﺕ اﻟﺠﻮ ،ﻭﻣﺎ ﺗﺤﺘﻬﺎ ﻣﻦ اﻷﻋﻤﺎﻕ ،ﻓﻴﺒﻨﻲ اﻟﻤﺎﻟﻚ
ﻣﺜﻼ ﻣﺎ ﺷﺎء ﻓﻴﻬﺎ ﻣﻦ ﻃﺒﺎﻕ( )2ﻭﻳﻤﺎﺭﺱ ﻋﻠﻴﻬﺎ ﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﻟﻪ ﻣﻦ ﺣﻘﻮﻕ ﺑﺸﺮﻁ ﻋﺪﻡ اﻹﺿﺮاﺭ ﺑﺎﻵﺧﺮﻳﻦ ،ﻭﺗﺄﻣﻴﻦ ﻣﺼﺎﻟﺤﻬﻢ
اﻟﻀﺮﻭﺭﻳﺔ -4.اﻷﻗﺎﻟﻴﻢ اﻟﻤﺸﺘﺮﻛﺔ ﺑﻴﻦ ﻋﺪﺓ ﺩﻭﻝ -:ﺗﻤﺎﺭﺱ اﻟﺪﻭﻟﺔ اﻟﻤﺴﻠﻤﺔ ﺳﻴﺎﺩﺗﻬﺎ ﻋﻠﻰ اﻷﺟﺰاء اﻟﻤﺸﺘﺮﻛﺔ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺩﻭﻝ ﺃﺧﺮﻯ ﺑﺤﺴﺐ
اﻟﻤﻌﺎﻫﺪﺓ ﺃﻭ اﻻﺗﻔﺎﻕ
اﻟﻤﻌﻘﻮﺩ ،ﻛﻤﺎ ﻫﻮ اﻟﺤﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﻧﻈﺎﻡ اﻟﻤﻀﺎﻳﻖ اﻟﺘﺮﻛﻴﺔ اﻟﺘﻲ ﺗﺸﺮﻑ ﺗﺮﻛﻴﺎ ﺑﻤﻮﺟﺒﻪ ﻋﻠﻰ ﻣﻀﺎﻳﻖ اﻟﺒﻮﺳﻔﻮﺭ ﻭاﻟﺪﺭﺩﻧﻴﻞ ﺑﻤﻘﺘﻀﻰ ﻣﻌﺎﻫﺪﺓ
ﻣﻮﻧﺘﺮﻳﻪ ﻓﻲ ( )26ﺗﻤﻮﺯ (ﻳﻮﻟﻴﻮ) ﺳﻨﺔ (1936ﻣ) ،ﻣﻊ اﻟﺤﻔﺎﻅ ﻋﻠﻰ ﻣﺒﺪﺃ ﺣﺮﻳﺔ اﻟﻤﻼﺣﺔ ﻟﻠﺴﻔﻦ اﻟﺘﺠﺎﺭﻳﺔ .ﻭﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﻣﻀﻴﻖ ﺟﺒﻞ ﻃﺎﺭﻕ
ﻭﻃﻨﺠﺔ اﻟﻤﻮﺿﻮﻋﺔ ﻓﻲ ﺣﺎﻟﺔ ﺣﻴﺎﺩ ﺩاﺋﻢ ﺑﻤﻮﺟﺐ اﺗﻔﺎﻗﻴﺔ ﺗﺪﻭﻳﻠﻬﺎ ﺳﻨﺔ (1923ﻣ) ﻭﻛﺬﻟﻚ اﻟﻤﻨﻄﻘﺔ اﻟﻤﺤﺎﻳﺪﺓ ﺑﻴﻦ اﻟﻜﻮﻳﺖ ﻭاﻟﺴﻌﻮﺩﻳﺔ ﻓﻲ اﻟﺸﻤﺎﻝ
ﻭاﻟﺠﻨﻮﺏ اﻟﺸﺮﻗﻲ ﺗﺤﻜﻤﻬﺎ اﻻﺗﻔﺎﻗﻴﺎﺕ اﻟﻤﻌﻘﻮﺩﺓ .ﻭﻫﺬا ﻛﻠﻪ ﻳﻌﻨﻲ ﺃﻥ ﺳﻴﺎﺩﺓ اﻟﺪﻭﻟﺔ ﻋﻠﻰ اﻹﻗﻠﻴﻢ اﻟﻤﺸﺘﺮﻙ ﺇﻣﺎ ﻧﺎﻗﺼﺔ ﺃﻭ ﻣﻌﺪﻭﻣﺔ ﻓﻼ ﺗﺘﺒﻊ ﺩﻭﻟﺔ ﻣﺎ
ﺑﺤﻜﻢ اﻟﺤﻴﺎﺩ -5.ﻣﺎ ﻻ ﻳﻌﺘﺒﺮ ﺟﺰءا ﻣﻦ اﻹﻗﻠﻴﻢ ﻭﻳﻤﻜﻦ اﻋﺘﺒﺎﺭﻩ اﻣﺘﺪاﺩا ﻣﺸﺘﺮﻛﺎ ﻣﺸﺎﻋﺎ ﻹﻗﻠﻴﻢ ﻛﻞ ﺩﻭﻟﺔ -25:ﺇﻥ اﻟﻤﻨﺎﻃﻖ اﻟﺤﺮﺓ ﻏﻴﺮ اﻟﺘﺎﺑﻌﺔ
ﻟﺪﻭﻟﺔ ﻣﺎ ﻳﻤﻜﻦ اﻋﺘﺒﺎﺭﻫﺎ ﻓﻲ اﻹﺳﻼﻡ ﻣﺸﺎﻋﺔ ﻟﻜﻞ اﻟﺪﻭﻝ ﻋﻠﻰ اﻟﺴﻮاء ،ﻷﻥ اﻷﺻﻞ ﻓﻲ اﻷﺷﻴﺎء اﻹﺑﺎﺣﺔ ،ﻭﻷﻧﻬﺎ ﻻ ﺗﺨﻀﻊ ﻟﺤﻴﺎﺯﺓ ﺃﺣﺪ ،ﻓﺘﻨﺘﻔﻊ
ﺑﻬﺎ ﻛﻞ اﻟﺪﻭﻝ ﺑﺸﺮﻁ ﻋﺪﻡ اﻹﺿﺮاﺭ ﺑﺎﻵﺧﺮﻳﻦ ﻛﺘﻠﻮﻳﺚ ﻣﻴﺎﻩ اﻟﺒﺤﺎﺭ ﻭاﻟﺠﻮ ﺑﺎﻟﻐﺒﺎﺭ اﻟﺬﺭﻱ ،ﻷﻥ اﻟﻀﺮﺭ ﻣﻤﻨﻮﻉ ﺷﺮﻋﺎ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ اﻟﺼﻼﺓ
ﻭاﻟﺴﻼﻡ" :ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮاﺭ"( .)1ﻭﺗﺸﺘﻤﻞ ﻫﺬﻩ اﻟﻤﻨﺎﻃﻖ ﻣﺎ ﻳﺄﺗﻲ:ﺃ -ﺃﻋﺎﻟﻲ اﻟﺒﺤﺎﺭ( :)1اﻷﺻﻞ ﻓﻲ اﻟﺸﺮﻳﻌﺔ ﺃﻥ اﻟﺒﺤﺎﺭ اﻟﻌﺎﻣﺔ ﻟﻴﺴﺖ ﻣﻠﻜﺎ
ﻷﺣﺪ( )2ﻟﻌﺪﻡ اﻟﺤﻴﺎﺯﺓ ﻟﻬﺎ ،ﺳﺌﻞ ﺑﻌﺾ ﻓﻘﻬﺎء اﻟﺤﻨﻔﻴﺔ ﻋﻦ اﻟﺒﺤﺮ اﻟﻤﻠﺢ ﺃﻣﻦ ﺩاﺭ اﻹﺳﻼﻡ ﺃﻭ ﺩاﺭ اﻟﺤﺮﺏ؛ ﻓﺄﺟﺎﺏ ﺑﺄﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﺣﺪ اﻟﻘﺒﻴﻠﻴﻦ،
ﻷﻧﻪ ﻻ ﻗﻬﺮ ﻷﺣﺪ ﻋﻠﻴﻪ( .)3ﻭﻳﺆﻳﺪ ﺫﻟﻚ اﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺑﻌﺾ ﻗﻮاﻋﺪ اﻹﺳﻼﻡ ﻟﺘﻘﺮﻳﺮ ﻣﺒﺪﺃ ﺣﺮﻳﺔ اﻟﺒﺤﺎﺭ ﻣﺜﻞ ﻣﺒﺪﺃ اﻟﻌﺪاﻟﺔ ﻭﻣﺒﺪﺃ اﻟﻤﺴﺎﻭاﺓ ﻭﻗﺎﻋﺪﺓ
اﻟﺤﻴﺎﺯﺓ اﻟﻔﻌﻠﻴﺔ ﺃﻭ اﻟﺤﻴﺎﺯﺓ اﻟﺤﻜﻤﻴﺔ ﻭﺃﻥ اﻷﺻﻞ ﻓﻲ اﻷﺷﻴﺎء ﻭاﻷﻋﻴﺎﻥ اﻹﺑﺎﺣﺔ ،ﻓﺎﻟﻌﺪاﻟﺔ ﻭاﻟﻤﺴﺎﻭاﺓ ﺗﻘﺘﻀﻴﺎﻥ ﺑﺠﻌﻞ اﻟﺒﺤﺎﺭ ﻣﺸﺎﻋﺔ ﻟﺠﻤﻴﻊ
اﻟﺪﻭﻝ ،ﺇﺫ ﻻ ﺣﻴﺎﺯﺓ ﻹﺣﺪﻯ اﻟﺪﻭﻝ ﻋﻠﻴﻬﺎ ﻓﻌﻼ ﺃﻭ ﺣﻜﻤﺎ ﻣﻤﺎ ﻳﻮﺟﺐ ﺭﻓﺾ اﻟﻘﻮﻝ ﺑﻤﺒﺪﺃ ﻣﻠﻜﻴﺔ اﻟﺒﺤﺎﺭ ﻭاﻟﺴﻌﻲ ﻟﺘﻘﺮﻳﺮ ﻣﺒﺪﺃ ﺣﺮﻳﺘﻬﺎ(.)4ﺑ-
اﻟﻔﻀﺎء اﻟﻜﻮﻧﻲ( :)5ﻳﻌﺘﺒﺮ اﻟﻔﻀﺎء اﻟﻜﻮﻧﻲ ﺃﻳﻀﺎ ﺣﺮا ﻳﺠﻮﺯ ﻟﻜﻞ ﺩﻭﻟﺔ اﻻﻧﺘﻔﺎﻉ ﺑﻪ ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻣﺒﺪﺃ ﺣﺮﻳﺔ اﻟﺒﺤﺎﺭ اﻟﻌﺎﻣﺔ اﻟﺴﺎﺑﻖ ﺫﻛﺮﻩ
.ﻟﻌﺪﻡ اﻻﺳﺘﻴﻼء ﺃﻭ ﺣﻴﺎﺯﺓ ﺩﻭﻟﺔ ﻣﺎ ﻟﻪ ،ﻭﻟﻜﻦ ﻣﻊ ﻣﺮاﻋﺎﺓ اﻟﺸﺮﻁ اﻟﺴﺎﺑﻖ ﻭﻫﻮ ﻋﺪﻡ اﻹﺿﺮاﺭ ﺑﺎﻵﺧﺮﻳﻦ
170ﻏﺎﻳﺔ ﺗﻠﺨﻴﺺ اﻟﻤﺮاﺩ ﺻ
} ﻣﺴﺌﻠﺔ {
ﻭﻗﻊ ﺗﻨﺎﺯﻉ ﻭﻓﺘﻨﺔ ﺑﻴﻦ ﺃﺭﺑﺎﺏ اﻷﺭاﺿﻰ ﻣﻦ ﺃﺟﻞ اﻟﺴﻘﻲ ﻣﻦ اﻟﻮاﺩﻯ ﻓﺄﺟﻤﻊ ﺭﺃﻱ ﺃﻫﻞ اﻟﺤﻞ ﻭاﻟﻌﻘﺪ ﻭاﻟﻌﻠﻤﺎء ﻭاﻟﺼﻠﺤﺎء ﻭاﻟﻘﻀﺎﺓ ﻭﻭﻻﺓ اﻷﻣﻮﺭ
ﻋﻠﻰ ﺃﻭﺿﺎﻉ ﺭﺗﺒﻮﻫﺎ ﻋﻠﻰ اﻷﺷﻬﺮ اﻟﺮﻭﻣﻴﺔ ﺑﻴﻦ ﺃﻫﻞ اﻷﺭاﺿﻰ اﻟﻤﺬﻛﻮﺭﺓ ﺗﻨﺪﻓﻊ ﺑﻬﺎ اﻟﻔﺘﻨﺔ ﻓﻬﺬﻩ ﻣﻬﺎﻳﺄﺓ ﻏﻴﺮ ﻻﺯﻣﺔ ﺷﺮﻋﺎ ﻟﻜﻞ ﻣﻦ ﺗﻤﻜﻦ ﻣﻦ
اﻟﺮﺟﻮﻉ ﺃﻥ ﻳﺮﺟﻊ ,ﻭﻫﺆﻻء اﻟﻔﺎﻋﻠﻮﻥ ﺫﻟﻚ ﻷﺟﻞ ﺳﺪ اﻟﻔﺘﻦ ﻭﺩﻓﻊ اﻟﺤﺮﻭﺏ ﻭﺇﺻﻼﺡ ﺫاﺕ اﻟﺒﻴﻦ ﺇﺫا ﻟﻢ ﻳﻤﻜﻦ ﺇﻻ ﺑﺬﻟﻚ ﻣﻌﺬﻭﺭﻭﻥ ﻣﺄﺟﻮﺭﻭﻥ
ﻋﻠﻰ ﻗﺼﺪﻫﻢ
335اﻟﺘﺸﺮﻳﻊ اﻟﺠﻨﺎﺋﻲ ﻓﻲ اﻹﺳﻼﻡ ﺟ 1ﺻ
ﻭﺇﺫا ﻛﺎﻥ اﻷﺻﻞ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻣﻨﻊ ﺭﻋﺎﻳﺎ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﻣﻦ اﻟﺪﺧﻮﻝ ﻓﻲ ﺃﺭﺽ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﺃﺧﺮﻯ ،ﺃﻭ ﺇﺑﻌﺎﺩﻫﻢ ﻋﻨﻬﺎ ،ﻓﻬﻞ ﻳﺠﻮﺯ ﺇﺫا ﺩﻋﺖ
ﻟﺬﻟﻚ ﺿﺮﻭﺭﺓ اﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ اﻷﻣﻦ اﻟﻌﺎﻡ ،ﺃﻭ اﻟﻨﻈﺎﻡ ،ﺃﻥ ﺗﻀﻊ اﻟﺪﻭﻟﺔ ﻗﻴﻮﺩا ﻋﻠﻰ ﺩﺧﻮﻝ اﻟﺒﻼﺩ اﻟﺘﻲ ﺗﺤﻜﻤﻬﺎ ﺑﻘﺪﺭ ﻣﺎ ﺗﺴﺘﺪﻋﻴﻪ ﺗﻠﻚ اﻟﻀﺮﻭﺭﺓ؟
ﻭﻫﻞ ﻳﺠﻮﺯ ﻟﻠﺪﻭﻟﺔ اﻹﺳﻼﻣﻴﺔ ﺇﺫا ﺩﻋﺖ اﻟﻀﺮﻭﺭﺓ ﺇﺑﻌﺎﺩ ﻣﻦ ﻟﻴﺴﻮا ﺭﻋﺎﻳﺎﻫﺎ ﺃﺻﻼ ﺇﻟﻰ ﺑﻼﺩﻫﻢ اﻷﺻﻠﻴﺔ ﺃﻭ ﺇﻟﻰ ﺃﻱ ﺑﻠﺪ ﺁﺧﺮ؟ﻭﻣﻦ اﻟﻘﻮاﻋﺪ
اﻷﻭﻟﻴﺔ ﻓﻲ اﻟﺸﺮﻳﻌﺔ اﻹﺳﻼﻣﻴﺔ ﺃﻥ اﻟﻀﺮﻭﺭاﺕ ﺗﺒﻴﺤﺎﻟﻤﺤﻈﻮﺭاﺕ ،ﻭﺃﻥ ﻛﻞ ﺿﺮﻭﺭﺓ ﺗﻘﺪﺭ ﺑﻘﺪﺭﻫﺎ ،ﻭﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻥ ﻣﺎ ﻻ ﻳﺒﺎﺡ ﻋﻤﻠﻪ ﻓﻲ
اﻟﻈﺮﻭﻑ اﻟﻌﺎﺩﻳﺔ ﻳﺒﺎﺡ ﻋﻤﻠﻪ ﻋﻨﺪ اﻟﻀﺮﻭﺭﺓ ،ﻭﺗﻄﺒﻴﻘﺎ ﻟﻬﺎﺗﻴﻦ اﻟﻘﺎﻋﺪﺗﻴﻦ اﻷﻭﻟﻴﻴﻦ ﻳﺠﻮﺯ ﻟﻠﺪﻭﻟﺔ اﻹﺳﻼﻣﻴﺔ ﻋﻨﺪ اﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺗﻀﻊ ﻗﻴﻮﺩا ﻋﻠﻰ
ﺩﺧﻮﻝ اﻟﺒﻼﺩ اﻟﺘﻲ ﺗﺤﻜﻤﻬﺎ ،ﺑﻘﺪﺭ ﻣﺎ ﺗﺴﺘﺪﻋﻴﻪ ﺣﺎﻟﺔ اﻟﻀﺮﻭﺭﺓ ،ﻭﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻤﻜﻦ ﺩﻓﻊ اﻟﻀﺮﻭﺭﺓ ﺑﻮﺳﻴﻠﺔ ﺃﺧﺮﻯ ﻭ ﻳﺠﻮﺯ ﻟﻠﺪﻭﻟﺔ اﻻﺳﻼﻣﻴﺔ
.ﻋﻨﺪ اﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺗﺒﻌﺪ ﺃﻱ ﻣﺴﻠﻢ ﺃﻭﺫﻣﻲ ﻋﻦ ﺃﺭﺿﻬﺎ اﺫا ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻭﺳﻴﻠﺔ ﻟﺪﻓﻊ اﻟﻀﺮﻭﺭﺓ اﻻاﻻﺑﻌﺎﺩ
اﻟﺘﺸﺮﻳﻊ اﻟﺠﻨﺎﺋﻲ اﻹﺳﻼﻣﻲ ﻣﻘﺎﺭﻧﺎ ﺑﺎﻟﻘﺎﻧﻮﻥ اﻟﻮﺿﻌﻲ-اﻟﻘﺴﻢ اﻟﺠﻨﺎﺋﻲ اﻟﻌﺎﻡ-اﻟﻤﻄﻠﺐ اﻟﺜﺎﻧﻲ اﻟﺪﻓﺎﻉ اﻟﺸﺮﻋﻲ اﻟﻌﺎﻡ ﺃﻭ "اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭاﻟﻨﻬﻲ
-497ﻋﻦ اﻟﻤﻨﻜﺮ" -ﺻﻔﺤﺔ
اﻟﺸﺮﻁ اﻟﺜﺎﻟﺚ :اﻝﻗﺪﺭﺓ :ﻭﻳﺸﺘﺮﻁ ﻓﻲ اﻷﻣﺮ ﺑﺎﻝﻣﻌﺮﻭﻑ ﻭاﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺩﺭا ﻋﻠﻰ اﻷﻣﺮ ﻭاﻟﻨﻬﻲ ﻭﺗﻐﻴﻴﺮ اﻟﻤﻨﻜﺮ ،ﻓﺈﻥ ﻛﺎﻥ
.ﻋﺎﺟﺰا ﻓﻼ ﻭﺟﻮﺏ ﻋﻠﻴﻪ ﺇﻻ ﺑﻘﻠﺒﻪ؛ ﺃﻱ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﺮﻩ اﻟﻤﻌﺎﺻﻲ ﻭﻳﻨﻜﺮﻫﺎ ﻭﻳﻘﺎﻃﻊ ﻓﺎﻋﻠﻴﻬﺎ
ﻭﺳﻘﻮﻁ اﻟﻮاﺟﺐ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻰ اﻟﻌﺠﺰ اﻟﺤﺴﻲ ﻭﺣﺪﻩ ،ﺑﻞ ﻳﻠﺤﻖ ﺑﺎﻟﻌﺠﺰ اﻟﺤﺴﻲ ﺧﻮﻑ اﻵﻣﺮ ﻭاﻟﻨﺎﻫﻲ ﻣﻦ ﺃﻥ ﻳﺼﻴﺒﻪ ﻣﻜﺮﻭﻩ ،ﺃﻭ ﺃﻥ ﻳﺆﺩﻱ
ﻧﻬﻲ اﻟﻨﺎﻫﻲ ﺇﻟﻰ ﻣﻨﻜﺮ ﺷﺮ ﻣﻦ اﻟﻤﻨﻜﺮ اﻟﺬﻱ ﻧﻬﻰ ﻋﻨﻪ ،ﻓﻔﻲ ﻫﺬﻳﻦ اﻟﺤﺎﻟﻴﻦ ﻳﺴﻘﻂ اﻟﻮاﺟﺐ ﺃﻳﻀﺎ ،ﻓﻤﻦ ﻋﻠﻢ ﺃﻥ ﺃﻣﺮﻩ ﺃﻭ ﻧﻬﻴﻪ ﻟﻦ ﻳﻨﻔﻊ ﻭﺃﻧﻪ
ﺳﻴﻀﺮﺏ ﺇﺫا ﺗﻜﻠﻢ ﻟﻢ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻣﺮ ﺃﻭ ﻧﻬﻲ ،ﻭﻋﻠﻴﻪ ﻓﻘﻂ ﺃﻥ ﻳﻜﺮﻩ اﻟﻤﻌﺼﻴﺔ ﻭﻳﻨﻜﺮﻫﺎ ﺑﻘﻠﺒﻪ ﻭﻳﻘﺎﻃﻊ ﻓﺎﻋﻠﻴﻬﺎ ﻭﺃﻥ ﻻ ﻳﺤﻀﺮ ﻣﻮاﺿﻊ اﻟﻤﻌﺎﺻﻲ
ﻭاﻟﻤﻨﺎﻛﺮ ،ﻭﻣﻦ ﻋﻠﻢ ﺃﻥ ﻧﻬﻴﻪ ﺇﺫا ﻧﻬﻰ ﻣﻨﻜﺮ ﺳﻴﺆﺩﻱ ﺇﻟﻰ ﺇﺯاﻟﺘﻪ ﺃﻭ ﺇﻟﻰ ﺃﻥ ﻳﺰﻭﻝ ﻭﻳﺨﻠﻔﻪ ﻣﺎ ﻫﻮ ﺃﻗﻞ ﻣﻨﻪ ﺭﺗﺒﺔ ﻓﻘﺪ ﻭﺟﺐ ﻋﻠﻴﻪ اﻟﻨﻬﻲ ﻋﻦ
ﻟﻤﻨﻜﺮ ،ﻭﺇﺫا ﻋﻠﻢ ﺃﻥ اﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ ﺳﻴﺆﺩﻱ ﺇﻟﻰ ﻣﻨﻜﺮ ﺁﺧﺮ
ﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ اﺗﺒﻌﻮا اﻝﺳﻮاﺩ اﻷﻋﻈﻢ
adalah kelompok 4 madzhab.اﻝﺳﻮاﺩ اﻷﻋﻈﻢYang ditafsiri bahwa lafadz
ﻭﺃﻣﺎ اﻟﺤﻨﺎﺑﻠﺔ ( : )1ﻓﻠﻢ ﻳﺸﺘﺮﻃﻮا ﻫﺬا اﻟﺸﺮﻁ ،ﻭاﻛﺘﻔﻮا ﺑﻤﻨﻊ اﻟﺒﻴﻊ اﻟﻤﺸﺘﻤﻞ ﻋﻠﻰ اﻟﻐﺮﺭ ( )2اﻟﺬﻱ ﻧﻬﻰ ﻋﻨﻪ اﻟﺸﺮﻉ ،ﻣﺜﻞ ﺑﻴﻊ اﻟﺤﻤﻞ ﻓﻲ
اﻟﺒﻄﻦ ﺩﻭﻥ اﻷﻡ ،ﻭﺑﻴﻊ اﻟﻠﺒﻦ ﻓﻲ اﻟﻀﺮﻉ ،ﻭاﻟﺼﻮﻑ ﻋﻠﻰ ﻇﻬﺮ اﻟﻐﻨﻢ .ﻭﺃﺟﺎﺯﻭا ﻓﻴﻤﺎ ﻋﺪا ﺫﻟﻚ ـ ﻛﻤﺎ ﻗﺮﺭ اﺑﻦ ﺗﻴﻤﻴﺔ ﻭاﺑﻦ اﻟﻘﻴﻢ ـ ﺑﻴﻊ اﻟﻤﻌﺪﻭﻡ
ﻋﻨﺪ اﻟﻌﻘﺪ ﺇﺫا ﻛﺎﻥ ﻣﺤﻘﻖ اﻟﻮﺟﻮﺩ ﻓﻲ اﻟﻤﺴﺘﻘﺒﻞ ﺑﺤﺴﺐ اﻟﻌﺎﺩﺓ ،ﻛﺒﻴﻊ اﻟﺪاﺭ ﻋﻠﻰ اﻟﻬﻴﻜﻞ ﺃﻭ اﻟﺨﺮﻳﻄﺔ؛ ﻷﻧﻪ ﻟﻢ ﻳﺜﺒﺖ اﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ اﻟﻤﻌﺪﻭﻡ ﻻ
ﻓﻲ اﻟﻜﺘﺎﺏ ﻭﻻ ﻓﻲ اﻟﺴﻨﺔ ﻭﻻ ﻓﻲ ﻛﻼﻡ اﻟﺼﺤﺎﺑﺔ ،ﻭﺇﻧﻤﺎ ﻭﺭﺩ ﻓﻲ اﻟﺴﻨﺔ اﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ اﻟﻐﺮﺭ :ﻭﻫﻮ ﻣﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ ،ﺳﻮاء ﺃﻛﺎﻥ
ﻣﻮﺟﻮﺩا ﺃﻡ ﻣﻌﺪﻭﻣﺎ ﻛﺒﻴﻊ اﻟﻔﺮﺱ ﻭاﻟﺠﻤﻞ اﻟﺸﺎﺭﺩ ،ﻓﻠﻴﺴﺖ اﻟﻌﻠﺔ ﻓﻲ اﻟﻤﻨﻊ ﻻ اﻟﻌﺪﻡ ﻭﻻ اﻟﻮﺟﻮﺩ ،ﻓﺒﻴﻊ اﻟﻤﻌﺪﻭﻡ ﺇﺫا ﻛﺎﻥ ﻣﺠﻬﻮﻝ اﻟﻮﺟﻮﺩ ﻓﻲ
.اﻟﻤﺴﺘﻘﺒﻞ ﺑﺎﻃﻞ ﻟﻠﻐﺮﺭ ،ﻻ ﻟﻠﻌﺪﻡ
ﺑﻞ ﺇﻥ اﻟﺸﺮﻉ ﺻﺤﺢ ﺑﻴﻊ اﻟﻤﻌﺪﻭﻡ ﻓﻲ ﺑﻌﺾ اﻟﻤﻮاﺿﻊ ،ﻓﺈﻧﻪ ﺃﺟﺎﺯ ﺑﻴﻊ اﻟﺜﻤﺮ ﺑﻌﺪ ﺑﺪء ﺻﻼﺣﻪ ،ﻭاﻟﺤﺐ ﺑﻌﺪ اﺷﺘﺪاﺩﻩ ،ﻭاﻟﻌﻘﺪ ﻓﻲ ﻫﺬﻩ اﻟﺤﺎﻟﺔ
.ﻭﺭﺩ ﻋﻠﻰ اﻟﻤﻮﺟﻮﺩ ﻭاﻟﻤﻌﺪﻭﻡ اﻟﺬﻱ ﻟﻢ ﻳﺨﻠﻖ ﺑﻌﺪ
ﻭﺃﻣﺎ ﺣﺪﻳﺚ اﻟﻨﻬﻲ ﻋﻦ ﺑﻴﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪ اﻹﻧﺴﺎﻥ ﻓﺎﻟﺴﺒﺐ ﻓﻴﻪ :ﻫﻮ اﻟﻐﺮﺭ ﻟﻌﺪﻡ اﻟﻘﺪﺭﺓ ﻋﻠﻰ اﻟﺘﺴﻠﻴﻢ ،ﻻ ﺃﻧﻪ ﻣﻌﺪﻭﻡ
( ﻟﻤﺸﺘﺮ ) ﺑﻘﻴﺪ ﺯﺩﺗﻪ ﺑﻘﻮﻟﻲ ( ﺟﺎﻫﻞ ) ﺑﻤﺎ ﻳﺄﺗﻲ ( ﺧﻴﺎﺭ ﺑﺘﻐﺮﻳﺮ ﻓﻌﻠﻲ ﻭﻫﻮ ﺣﺮاﻡ ) ﻟﻠﺘﺪﻟﻴﺲ ﻭاﻟﻀﺮﺭ ( ﻛﺘﺼﺮﻳﺔ ) ﻟﺤﻴﻮاﻥ ﻭﻟﻮ ﻏﻴﺮ ﻣﺄﻛﻮﻝ
ﻭﻫﻲ ﺃﻥ ﻳﺘﺮﻙ ﺣﻠﺒﻪ ﻗﺼﺪا ﻣﺪﺓ ﻗﺒﻞ ﺑﻴﻌﻪ ﻟﻴﻮﻫﻢ اﻟﻤﺸﺘﺮﻱ ﻛﺜﺮﺓ اﻟﻠﺒﻦ ﻭاﻷﺻﻞ ﻓﻲ ﺗﺤﺮﻳﻤﻬﺎ ﺧﺒﺮ اﻟﺼﺤﻴﺤﻴﻦ ﻻ ﺗﺼﺮﻭا اﻹﺑﻞ ﻭاﻟﻐﻨﻢ ﻓﻤﻦ
اﺑﺘﺎﻋﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺃﻱ ﺑﻌﺪ اﻟﻨﻬﻲ ﻓﻬﻮ ﺑﺨﻴﺮ اﻟﻨﻈﺮﻳﻦ ﺑﻌﺪ ﺃﻥ ﻳﺤﻠﺒﻬﺎ ﺇﻥ ﺭﺿﻴﻬﺎ ﺃﻣﺴﻜﻬﺎ ﻭﺇﻥ ﺳﺨﻄﻬﺎ ﺭﺩﻫﺎ ﻭﺻﺎﻋﺎ ﻣﻦ ﺗﻤﺮ
ﻭﻗﻴﺲ ﺑﺎﻹﺑﻞ ﻭاﻟﻐﻨﻢ ﻏﻴﺮﻫﻤﺎ ﺑﺠﺎﻣﻊ اﻟﺘﺪﻟﻴﺲ ﻭﺗﺼﺮﻭا ﺑﻮﺯﻥ ﺗﺰﻛﻮا ﻣﻦ ﺻﺮﻯ اﻟﻤﺎء ﻓﻲ اﻟﺤﻮﺽ ﺟﻤﻌﻪ ﻓﻠﻮ ﻟﻢ ﻳﻘﺼﺪ اﻟﺘﺼﺮﻳﺔ ﻟﻨﺴﻴﺎﻥ ﺃﻭ
ﻧﺤﻮﻩ ﻓﻔﻲ ﺛﺒﻮﺕ اﻟﺨﻴﺎﺭ ﻭﺟﻬﺎﻥ ﻓﻲ اﻟﺸﺮﺣﻴﻦ ﻭاﻟﺮﻭﺿﺔ ﺃﺣﺪﻫﻤﺎ اﻟﻤﻨﻊ ﻭﺑﻪ ﺟﺰﻡ اﻟﻐﺰاﻟﻲ ﻭاﻟﺤﺎﻭﻱ اﻟﺼﻐﻴﺮ ﻟﻌﺪﻡ اﻟﺘﺪﻟﻴﺲ ﻭﺃﺻﺤﻬﻤﺎ ﻋﻨﺪ
اﻟﻘﺎﺿﻲ ﻭاﻟﺒﻐﻮﻱ ﺛﺒﻮﺗﻪ ﻟﺤﺼﻮﻝ اﻟﻀﺮﺭ ﻭﺭﺟﺤﻪ اﻷﺫﺭﻋﻲ ﻭﻗﺎﻝ ﺃﻧﻪ ﻗﻀﻴﺔ ﻧﺺ اﻷﻡ ( ﻭﺗﺤﻤﻴﺮ ﻭﺟﻪ ﻭﺗﺴﻮﻳﺪ ﺷﻌﺮ ﻭﺗﺠﻌﻴﺪﻩ ) اﻟﺪاﻝ ﻋﻠﻰ
ﻗﻮﺓ اﻟﺒﺪﻥ ﻭﻫﻮ ﻣﺎ ﻓﻴﻪ اﻟﺘﻮاء ﻭاﻧﻘﺒﺎﺽ ﻻ ﻣﻔﻠﻔﻞ اﻟﺴﻮﺩاﻥ ( ﻭﺣﺒﺲ ﻣﺎء ﻗﻨﺎﺓ ﺃﻭ ) ﻣﺎء ( ﺭﺣﻰ ﺃﺭﺳﻞ ) ﻛﻞ ﻣﻨﻬﻤﺎ ( ﻋﻨﺪ اﻟﺒﻴﻊ )
ﻭﺗﻌﺒﻴﺮﻱ ﺑﺎﻟﺘﻐﺮﻳﺮ اﻟﻔﻌﻠﻲ ﻣﻊ ﺗﻤﺜﻴﻠﻲ ﻟﻪ ﺑﻤﺎ ﺫﻛﺮ ﺃﻋﻢ ﻣﻤﺎ ﻋﺒﺮ ﺑﻪ ( ﻻ ﻟﻄﺦ ﺛﻮﺑﻪ ) ﺃﻱ اﻟﺮﻗﻴﻖ ( ﺑﻤﺪاﺩ ) ﺗﺨﻴﻴﻼ ﻟﻜﺘﺎﺑﺘﻪ ﻓﺄﺧﻠﻒ ﻓﻼ ﺧﻴﺎﺭ ﻓﻴﻪ
ﺇﺫ ﻟﻴﺲ ﻓﻴﻪ ﻛﺒﻴﺮ ﻏﺮﺭ ﻟﺘﻘﺼﻴﺮ اﻟﻤﺸﺘﺮﻱ ﺑﻌﺪﻡ اﻣﺘﺤﺎﻧﻪ ﻭاﻟﺴﺆاﻝ ﻋﻨﻪ ( ﻭﺑﻈﻬﻮﺭ ﻋﻴﺐ ) ﺑﻘﻴﺪ ﺯﺩﺗﻪ ﺑﻘﻮﻟﻲ ( ﺑﺎﻕ ) ﺑﺄﻥ ﻟﻢ ﻳﺰﻝ ﻗﺒﻞ اﻟﻔﺴﺦ (
ﻳﻨﻘﺺ ) ﺑﻔﺘﺢ اﻟﻴﺎء ﻭﺿﻢ اﻟﻘﺎﻑ ﺃﻓﻀﺢ ﻣﻦ ﺿﻢ اﻟﻴﺎء ﻭﻛﺴﺮ اﻟﻘﺎﻑ اﻟﻤﺸﺪﺩﺓ ( اﻟﻌﻴﻦ ﻧﻘﺼﺎ ﻳﻔﻮﺕ ﺑﻪ ﻏﺮﺽ ﺻﺤﻴﺢ ﺃﻭ ) ﺗﻨﻘﺺ ( ﻗﻴﻤﺘﻬﺎ
ﻭﻏﻠﺐ ﻓﻲ ﺟﻨﺴﻬﺎ ) ﺃﻱ اﻟﻌﻴﻦ ( ﻋﺪﻣﻪ ) ﺇﺫ اﻟﻐﺎﻟﺐ ﻓﻲ اﻷﻋﻴﺎﻥ اﻟﺴﻼﻣﺔ ﻭﺧﺮﺝ ﺑﺎﻟﻘﻴﺪ اﻷﻭﻝ ﻣﺎ ﻟﻮ ﺯاﻝ اﻟﻌﻴﺐ ﻗﺒﻞ اﻟﻔﺴﺦ ﻭﺑﺎﻟﺜﺎﻧﻲ ﻗﻄﻊ ﺃﺻﺒﻊ
ﺯاﺋﺪﺓ ﻭﻓﻠﻘﺔ ﻳﺴﻴﺮﺓ ﻣﻦ ﻓﺨﺬ ﺃﻭ ﺳﺎﻕ ﻻ ﻳﻮﺭﺙ ﺷﻴﺌﺎ ﻭﻻ ﻳﻔﻮﺕ ﻏﺮﺿﺎ ﻓﻼ ﺧﻴﺎﺭ ﺑﻬﻤﺎ ﻭﺑﺎﻟﺜﺎﻟﺚ ﻣﺎ ﻻ ﻳﻐﻠﺐ ﻓﻴﻪ ﻣﺎ ﺫﻛﺮ ﻛﻘﻠﻊ ﺳﻦ ﻓﻲ اﻟﻜﺒﺮ
ﻭﺛﻴﻮﺑﺔ ﻓﻲ ﺃﻭاﻧﻬﺎ ﻓﻲ اﻷﻣﺔ ﻓﻼ ﺧﻴﺎﺭ ﺑﻪ ﻭﺇﻥ ﻧﻘﺼﺖ اﻟﻘﻴﻤﺔ ﺑﻪ ﻭﺫﻟﻚ ( ﻛﺨﺼﺎء ) ﺑﺎﻟﻤﺪ ﻟﺤﻴﻮاﻥ ﻟﻨﻘﺼﻪ اﻟﻤﻔﻮﺕ ﻟﻠﻐﺮﺽ ﻣﻦ اﻟﻔﺤﻞ ﻓﺈﻧﻪ ﻳﺼﻠﺢ
ﻟﻤﺎ ﻻ ﻳﺼﻠﺢ ﻟﻪ اﻟﺨﺼﻲ ﻭﺇﻥ ﺯاﺩﺕ ﻗﻴﻤﺘﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ ﺭﻗﻴﻘﺎ ﻛﺎﻥ اﻟﺤﻴﻮاﻥ ﺃﻭ ﺑﻬﻴﻤﺔ ﻓﻘﻮﻟﻲ ﻛﺨﺼﺎء ﺃﻋﻢ ﻣﻦ ﻗﻮﻟﻪ ﻛﺨﺼﺎء ﺭﻗﻴﻖ ( ﻭﺟﻤﺎﺡ )
ﻣﻨﻪ ﺑﺎﻟﻜﺴﺮ ﺃﻱ اﻣﺘﻨﺎﻋﻪ ﻋﻠﻰ ﺭاﻛﺒﻪ ( ﻭﻋﺾ ) ﻭﺭﻣﺢ ﻟﻨﻘﺺ اﻟﻘﻴﻤﺔ ﺑﺬﻟﻚ ( ﻭﺯﻧﺎ ﻭﺳﺮﻗﺔ ﻭﺇﺑﺎﻕ ) ﻣﻦ ﺭﻗﻴﻖ ﺃﻱ ﺑﻜﻞ ﻣﻨﻬﺎ ﻭﺇﻥ ﻟﻢ ﺗﺘﻜﺮﺭ ﺗﺎﺏ
ﻋﻨﻪ ﺃﻭ ﻟﻢ ﻳﺘﺐ ﻟﺬﻟﻚ ﺫﻛﺮا ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﺻﻐﻴﺮا ﺃﻭ ﻛﺒﻴﺮا ﺧﻼﻓﺎ ﻟﻠﻬﺮﻭﻱ ﻓﻲ اﻟﺼﻐﻴﺮ ( ﻭﺑﺨﺮ ) ﻣﻨﻪ ﻭﻫﻮ اﻟﻨﺎﺷﻲء ﻣﻦ ﺗﻐﻴﺮ اﻟﻤﻌﺪﺓ ﻟﻤﺎ ﻣﺮ
ﺫﻛﺮا ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ
ﺃﻣﺎ ﺗﻐﻴﺮ اﻟﻔﻢ ﻟﻘﻠﺢ اﻷﺳﻨﺎﻥ ﻓﻼ ﻟﺰﻭاﻟﻪ ﺑﺎﻟﺘﻨﻈﻴﻒ ( ﻭﺻﻨﺎﻥ ) ﻣﻨﻪ ﺇﻥ ﺧﺎﻟﻒ اﻟﻌﺎﺩﺓ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺴﺘﺤﻜﻤﺎ ﻟﻤﺎ ﻣﺮ ﺫﻛﺮا ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﺃﻣﺎ اﻟﺼﻨﺎﻥ
ﻟﻌﺎﺭﺽ ﻋﺮﻕ ﺃﻭ ﺣﺮﻛﺔ ﻋﻨﻴﻔﺔ ﺃﻭ اﺟﺘﻤﺎﻉ ﻭﺳﺦ ﻓﻼ ( ﻭﺑﻮﻝ ) ﻣﻨﻪ ( ﺑﻔﺮاﺵ ) ﺇﻥ ﺧﺎﻟﻒ اﻟﻌﺎﺩﺓ ﺑﺄﻥ اﻋﺘﺎﺩﻩ ﻓﻲ ﻏﻴﺮ ﺃﻭاﻧﻪ ﻟﻤﺎ ﻣﺮ ﺫﻛﺮا ﻛﺎﻥ ﺃﻭ
ﺃﻧﺜﻰ ﻓﻘﻮﻟﻲ ﻣﻦ ﺯﻳﺎﺩﺗﻲ ( ﺇﻥ ﺧﺎﻟﻒ اﻟﻌﺎﺩﺓ ) ﺭاﺟﻊ ﻟﻠﻤﺴﺄﻟﺘﻴﻦ ﺳﻮاء ( ﺃﺣﺪﺙ ) اﻟﻌﻴﺐ ( ﻗﺒﻞ اﻟﻘﺒﺾ ) ﻟﻠﻤﺒﻴﻊ ﺑﺄﻥ ﻗﺎﺭﻥ اﻟﻌﻘﺪ ﺃﻡ ﺣﺪﺙ ﺑﻌﺪﻩ ﻗﺒﻞ
اﻟﻘﺒﺾ ﻷﻥ اﻟﻤﺒﻴﻊ ﺣﻴﻨﺌﺬ ﻣﻦ ﺿﻤﺎﻥ اﻟﺒﺎﺋﻊ ( ﺃﻭ ) ﺣﺪﺙ ( ﺑﻌﺪﻩ ) ﺃﻱ اﻟﻘﺒﺾ ( ﻭاﺳﺘﻨﺪ ﻟﺴﺒﺐ ﻣﺘﻘﺪﻡ ) ﻋﻠﻰ اﻟﻘﺒﺾ ( ﻛﻘﻄﻌﺔ ) ﺃﻱ اﻟﻤﺒﻴﻊ اﻟﻌﺒﺪ
ﺃﻭ اﻷﻣﺔ ( ﺑﺠﻨﺎﻳﺔ ﺳﺎﺑﻘﺔ ) ﻋﻠﻰ اﻟﻘﺒﺾ ﺟﻬﻠﻬﺎ اﻟﻤﺸﺘﺮﻯ ﻷﻧﻪ ﻟﺘﻘﺪﻡ ﺳﺒﺒﻪ ﻛﺎﻟﻤﺘﻘﺪﻡ ﻓﺈﻥ ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺑﻪ ﻓﻼ ﺧﻴﺎﺭ ﻟﻪ ﻭﻻ ﺃﺭﺵ ( ﻭﻳﻀﻤﻨﻪ ) ﺃﻱ
اﻟﻤﺒﻴﻊ ( اﻟﺒﺎﺋﻊ ) ﺑﺠﻤﻴﻊ اﻟﺜﻤﻦ ( ﺑﻘﺘﻠﻪ ﺑﺮﺩﺓ ) ﻣﺜﻼ ( ﺳﺎﺑﻘﺔ ) ﻋﻠﻰ ﻗﺒﻀﻪ ﺟﻬﻠﻬﺎ اﻟﻤﺸﺘﺮﻱ
ﻷﻥ ﻗﺘﻠﻪ ﻟﺘﻘﺪﻡ ﺳﺒﺒﻪ ﻛﺎﻟﻤﺘﻘﺪﻡ ﻓﻴﻨﻔﺴﺦ اﻟﺒﻴﻊ ﻓﻴﻪ ﻗﺒﻴﻞ اﻟﻘﺘﻞ ﻓﺈﻥ ﻛﺎﻥ اﻟﻤﺸﺘﺮﻱ ﻋﺎﻟﻤﺎ ﺑﻬﺎ ﻓﻼ ﺷﻲء ﻟﻪ ( ﻻ ﺑﻤﻮﺗﻪ ﺑﻤﺮﺽ ﺳﺎﺑﻖ ) ﻋﻠﻰ ﻗﺒﺾ
ﺟﻬﻠﻪ اﻟﻤﺸﺘﺮﻱ ﻓﻼ ﻳﻀﻤﻨﻪ اﻟﺒﺎﺋﻊ ﻷﻥ اﻟﻤﺮﺽ ﻳﺰﺩاﺩ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﺇﻟﻰ اﻟﻤﻮﺕ ﻓﻠﻢ ﻳﺤﺼﻞ ﺑﺎﻟﺴﺎﺑﻖ ﻭﻟﻠﻤﺸﺘﺮﻱ ﺃﺭﺵ اﻟﻤﺮﺽ ﻭﻫﻮ ﻣﺎ ﺑﻴﻦ ﻗﻴﻤﺔ
اﻟﻤﺒﻴﻊ ﺻﺤﻴﺤﺎ ﻭﻣﺮﻳﻀﺎ ﻣﻦ اﻟﺜﻤﻦ ﻓﺈﻥ ﻛﺎﻥ اﻟﻤﺸﺘﺮﻱ ﻋﺎﻟﻤﺎ ﺑﻪ ﻓﻼ ﺷﻲء ﻟﻪ
ﻭﻳﺘﻔﺮﻉ ﻋﻠﻰ ﻣﺴﺄﻟﺘﻲ اﻟﺮﺩﺓ ﻭاﻟﻤﺮﺽ ﻣﺆﻧﺔ اﻟﺘﺠﻬﻴﺰ ﻓﻬﻲ ﻋﻠﻰ اﻟﺒﺎﺋﻊ ﻓﻲ ﺗﻠﻚ ﻭﻋﻠﻰ اﻟﻤﺸﺘﺮﻱ ﻓﻲ ﻫﺬﻩ ( ﻭﻟﻮ ﺑﺎﻉ ) ﺣﻴﻮاﻧﺎ ﺃﻭ ﻏﻴﺮﻩ ) (
ﺑﺸﺮﻁ ﺑﺮاءﺗﻪ ﻣﻦ اﻟﻌﻴﻮﺏ ) ﻓﻲ اﻟﻤﺒﻴﻊ ( ﺑﺮﻱء ﻋﻦ ﻋﻴﺐ ﺑﺎﻃﻦ ﺑﺤﻴﻮاﻥ ﻣﻮﺟﻮﺩ ) ﻓﻴﻪ ( ﺣﺎﻝ اﻟﻌﻘﺪ ﺟﻬﻠﻪ ) ﺑﺨﻼﻑ ﻏﻴﺮ اﻟﻌﻴﺐ اﻟﻤﺬﻛﻮﺭ ﻓﻼ
ﻳﺒﺮﺃ ﻋﻦ ﻋﻴﺐ ﻓﻲ ﻏﻴﺮ اﻟﺤﻴﻮاﻥ ﻭﻻ ﻓﻴﻪ ﻟﻜﻦ ﺣﺪﺙ ﺑﻌﺪ اﻟﺒﻴﻊ ﻭﻗﺒﻞ اﻟﻘﺒﺾ ﻣﻄﻠﻘﺎ ﻻﻧﺼﺮاﻑ اﻟﺸﺮﻁ ﺇﻟﻰ ﻣﺎ ﻛﺎﻥ ﻣﻮﺟﻮﺩا ﻋﻨﺪ اﻟﻌﻘﺪ ﻭﻻ ﻋﻦ
ﻋﻴﺐ ﻇﺎﻫﺮ ﻓﻲ اﻟﺤﻴﻮاﻥ ﻋﻠﻤﻪ اﻟﺒﺎﺋﻊ ﺃﻭﻻ ﻭﻻ ﻋﻦ ﻋﻴﺐ ﺑﺎﻃﻦ ﻓﻲ اﻟﺤﻴﻮاﻥ ﻋﻠﻤﻪ ﻭاﻷﺻﻞ ﻓﻲ ﺫﻟﻚ ﻣﺎ ﺭﻭاﻩ اﻟﺒﻴﻬﻘﻲ ﻭﺻﺤﺤﻪ ﺃﻥ اﺑﻦ ﻋﻤﺮ
ﺑﺎﻉ ﻋﺒﺪا ﻟﻪ ﺑﺜﻤﺎﻧﻤﺎﺋﺔ ﺩﺭﻫﻢ ﺑﺎﻟﺒﺮاءﺓ ﻓﻘﺎﻝ ﻟﻪ اﻟﻤﺸﺘﺮﻱ ﺑﻪ ﺩاء ﻟﻢ ﺗﺴﻤﻪ ﻟﻲ ﻓﺎﺧﺘﺼﻤﺎ ﺇﻟﻰ ﻋﺜﻤﺎﻥ ﻓﻘﻀﻰ ﻋﻠﻰ اﺑﻦ ﻋﻤﺮ ﺃﻥ ﻳﺤﻠﻒ ﻟﻘﺪ ﺑﺎﻋﻪ
اﻟﻌﺒﺪ ﻭﻣﺎ ﺑﻪ ﺩاء ﻳﻌﻠﻤﻪ ﻓﺄﺑﻰ ﺃﻥ ﻳﺤﻠﻒ ﻭاﺭﺗﺠﻊ اﻟﻌﺒﺪ ﻓﺒﺎﻋﻪ ﺑﺄﻟﻒ ﻭﺧﻤﺴﻤﺎﺋﺔ ﺩﻝ ﻗﻀﺎء ﻋﺜﻤﺎﻥ ﻋﻠﻰ اﻟﺒﺮاءﺓ ﻓﻲ ﺻﻮﺭﺓ اﻟﺤﻴﻮاﻥ اﻟﻤﺬﻛﻮﺭﺓ ﻭﻗﺪ
ﻭاﻓﻖ اﺟﺘﻬﺎﺩﻩ ﻓﻴﻬﺎ اﺟﺘﻬﺎﺩ اﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻭﻗﺎﻝ اﻟﺤﻴﻮاﻥ ﻳﺘﻐﺬﻯ ﻓﻲ اﻟﺼﺤﺔ ﻭاﻟﺴﻘﻢ ﻭﺗﺤﻮﻝ ﻃﺒﺎﻋﻪ ﻓﻘﻠﻤﺎ ﻳﻨﻔﻚ ﻋﻦ ﻋﻴﺐ ﺧﻔﻲ ﺃﻭ
ﻇﺎﻫﺮ ﺃﻱ ﻓﻴﺤﺘﺎﺝ اﻟﺒﺎﺋﻊ ﻓﻴﻪ ﺇﻟﻰ ﺷﺮﻁ اﻟﺒﺮاءﺓ ﻟﻴﺜﻖ ﺑﻠﺰﻭﻡ اﻟﺒﻴﻊ ﻓﻴﻤﺎ ﻻﻱ ﻋﻠﻤﻪ ﻣﻦ اﻟﺨﻔﻲ ﺩﻭﻥ ﻣﺎ ﻳﻌﻠﻤﻪ ﻣﻄﻠﻘﺎ ﻓﻲ ﺣﻴﻮاﻥ ﺃﻭ ﻏﻴﺮﻩ ﻟﺘﻠﺒﻴﺴﻪ
ﻓﻴﻪ ﻭﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﻣﻦ اﻟﻈﺎﻫﺮ ﻓﻴﻬﻤﺎ ﻟﻨﺪﺭﺓ ﺧﻔﺎﺋﻪ ﻋﻠﻴﻪ ﺃﻭ ﻣﻦ اﻟﺨﻔﻲ ﻓﻲ ﻏﻴﺮ اﻟﺤﻴﻮاﻥ ﻛﺎﻟﺠﻮﺯ ﻭاﻟﻠﻮﺯ ﺇﺫ اﻟﻐﺎﻟﺐ ﻋﺪﻡ ﺗﻐﻴﺮﻩ ﺑﺨﻼﻑ اﻟﺤﻴﻮاﻥ
ﻭاﻟﺒﻴﻊ ﻣﻊ اﻟﺸﺮﻁ اﻟﻤﺬﻛﻮﺭ ﺻﺤﻴﺢ ﻣﻄﻠﻘﺎ ﻛﻤﺎ ﻋﻠﻢ ﻣﻦ ﺑﺎﺏ اﻟﻤﻨﺎﻫﻲ ﻷﻧﻪ ﺷﺮﻁ ﻳﺆﻛﺪ اﻟﻌﻘﺪ ﻭﻳﻮاﻓﻖ ﻇﺎﻫﺮ اﻟﺤﺎﻝ ﻭﻫﻮ اﻟﺴﻼﻣﺔ ﻣﻦ اﻟﻌﻴﻮﺏ (
ﻭﻟﻮ ﺷﺮﻁ اﻟﺒﺮاءﺓ ﻋﻤﺎ ﻳﺤﺪﺙ ) ﻣﻨﻬﺎ ﻗﺒﻞ اﻟﻘﺒﺾ ﻭﻟﻮ ﻣﻊ اﻟﻤﻮﺟﻮﺩ ﻣﻨﻬﺎ ( ﻟﻢ ﻳﺼﺢ ) اﻟﺸﺮﻁ ﻷﻧﻪ ﺇﺳﻘﺎﻁ ﻟﻠﺸﻲء ﻗﺒﻞ ﺛﺒﻮﺗﻪ ﻓﻼ ﻳﺒﺮﺃ ﻣﻦ ﺫﻟﻚ
ﻭﻟﻮ ﺷﺮﻁ اﻟﺒﺮاءﺓ ﻋﻦ ﻋﻴﺐ ﻋﻴﻨﻪ ﻓﺈﻥ ﻛﺎﻥ ﻣﻤﺎ ﻻ ﻳﻌﺎﻳﻦ ﻛﺰﻧﺎ ﺃﻭ ﺳﺮﻗﺔ ﺃﻭ ﺇﺑﺎﻕ ﺑﺮﻱء ﻣﻨﻪ ﻷﻥ ﺫﻛﺮﻫﺎﺇﻋﻼﻡ ﺑﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﻌﺎﻳﻦ ﻛﺒﺮﺹ
ﻓﺈﻥ ﺃﺭاﻩ ﺇﻳﺎﻩ ﻓﻜﺬﻟﻚ ﻭﺇﻻ ﻓﻼ ﻳﺒﺮﺃ ﻣﻨﻪ ﻟﺘﻔﺎﻭﺕ اﻷﻏﺮاﺽ ﺑﺎﺧﺘﻼﻑ ﻗﺪﺭ ﻣﺤﻠﻪ
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