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نقضُ الاجتهاد بالاجتهاد
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نقضُ الاجتهاد بالاجتهاد
نقضُ الاجتهاد بالاجتهاد
Uploaded by
أبو عبد الرحمنCopyright:
Available Formats
ﺩﺭﺍﺳﺎﺕ ،ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ ،ﺍﻟﻤﺠﻠﹼﺩ ،34ﺍﻟﻌﺩﺩ 2007 ،2
ﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻻﺠﺘﻬﺎﺩ
ﻨﻘ
ﻋﺒﺩ ﺍﷲ ﻤﺼﻁﻔﻰ ﺍﻟﻔﻭﺍﺯ ﻭﻤﺤﻤﺩ ﻋﻤﺭ ﺴﻤﺎﻋﻲ *
ﻤﻠﺨـﺹ
ﺙ ﺘﻨﺎﻭﻟﺕ ﺒﺎﻟﺒﻴﺎﻥ
ﻑ ﺇﻟﻰ ﺍﻟﻜﺸﻑ ﻋﻥ ﺒﻌﺽ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻤﺘﻌﻠﹼﻘﺔ ﺒﺄﺼل ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﺸﹼﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ؛ ﺤﻴ ﹸ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴ ﹸﺔ ﹶﺘﻬﺩ ﹸ
ﻱ ﺍﻟﻤﻤﺎﺜل ،ﻭﺍﻟﺸﹼﺭﻭﻁ ﺍﻟﻤﺘﻌﻠﹼﻘﺔ ﺒﺫﻟﻙ ،ﻭﻤﺎ ﻴﻨﺒﻐﻲ ﺃﺨ ﹸﺫﻩ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟ ﻤﻭﺠ ﹺﺯ ﺍﻟﻤﻭﺍﻀ ﻊ ﺍﻟﺘﻲ ﻴﺠﻭ ﺯ ﻨﻘﻀﻪ ﻓﻴﻬﺎ ﺒﺎﻟﻅ
ﻱ ﺍﺠﺘﻬﺎﺩ ﺴﺎﺒﻕ.ﻋﻨﺩ ﺍﻹﻗﺩﺍﻡ ﻋﻠﻰ ﻨﻘﺽ ﺃ
ﺸﺭﻭﻁ ﺍﻻﻋﺘﺒﺎﺭ؛ ﻫﻭ ﻋﺩﻡ ﺠﻭﺍﺯ ﻨﻘﻀﻪ ﺒﻤﺠﺭﺩ ﺍﻻﺠﺘﻬﺎﺩ؛ ﺇﻻ ﻑﻟﹸل ﺍﺠﺘﻬﺎﺩ ﻤﺴﺘﻭ ﻥ ﺍﻷﺼل ﺍﻟﻌﺎ ﻡ ﻓﻲ ﻜ ّ ﻭﺃﻜﹼﺩﺕ ﺍﻟﺩﺭﺍﺴ ﹸﺔ ﻋﻠﻰ ﺃ
ﻉ.
ﻥ ﻗﺭﺭﻫﺎ ﺍﻟﺸﹼﺎﺭ ﻟﻤﻌﺎ ﹴ
ﻥ ﺍﻟﻤﻨﻊ ﻤﻥ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻤﺘﹼﺼل ﺒﺎﻟﺼﺎِﻟﺢ ﺍﻟﻌﺎ ﻡ ﻴﻬﺩﻑ ﺇﻟﻰ ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﻭﺨﻠﺼﺕ ﺒﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ﻨﺘﺎﺌﺞ ﺃﺒﺭ ﺯﻫﺎ :ﺃ
ﺞ ﻋﻥ ﺘﻭﺍِﻟﻲ ﺍﻟﻨﹼﻘﻭﺽ ﻋﻠﻰ ﺍﻻﺠﺘﻬﺎﺩﺍﺕ ﺍﻟ ﻤﻌﺘ ﺒﺭﺓ.
ﺍﻻﺴﺘﻘﺭﺍﺭ ،ﻭﺍﻟ ﺒﻌﺩ ﻋﻥ ﻤﻅﺎﻫﺭ ﺍﻟﻔﻭﻀﻰ ﺍﻟﺘﹼﺸﺭﻴﻌﻴﺔ ﺍﻟﺘﻲ ﻗﺩ ﺘﻨﺘ
ﺍﻟﻜﻠﻤـﺎﺕ ﺍﻟﺩﺍﻟـﺔ :ﺍﻻﺠﺘﻬﺎﺩ ،ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﺍﻟﻨﻘﻭﺽ.
ﻴﺯﺍل ﺍﻟﻜﺜﻴ ﺭ ﻤﻨﻬﺎ ﻓﻲ ﺤﺎﺠﺔ ﺇﻟﻰ ﺩﺭﺍﺴ ﺔ ﺘﻜﺸﻑ ﻋﻥ ﻭﺠﻪ ﺍﻟﻤﻘﺩﻤــﺔ
ﺍﻟﺼﻭﺍﺏ ﻓﻴﻬﺎ؛ ﺨﺼﻭﺼﹰﺎ ﺘﻠﻙ ﺍﻟﻤﺴﺎﺌل ﺍﻟﺘﻲ ﻗﺩ ﻴﻌﻭﺩ ﺍﻟﻐﻠﻁ ﻓﻲ
ﻑ ﺒﻪ ﻋﻥ ﻉ ﻤﻥ ﺍﻹﺨﻼل ،ﻭﻴﻨﺤﺭ ﹸ ﻓﻬﻤﻬﺎ ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺼل ﺒﻨﻭ ﹴ ﻥ ﺍﻟﺤﻤﺩ ﷲ؛ ﻨﺤﻤﺩﻩ ﻭﻨﺴﺘﻌﻴﻨ ﻪ ﻭﻨﺴﺘﻐﻔﺭ ﻩ ﻭﻨﺴﺘﻬﺩﻴﻪ ،ﻭﻨﻌﻭﺫ ﺇ
ﺠﺎﺩﺓ ﺍﻟﺼﻭﺍﺏ ،ﺃﻭ ﻴﻤﻨﻊ ﺍﻟﻨﹼﺎﺒﻐﻴﻥ ﻤﻥ ﻫﺫﻩ ﺍﻷﻤﺔ ﻤﻥ ﺒﻠﻭﻏﻪ، ﺒﺎﷲ ﻤﻥ ﺸﺭﻭﺭ ﺃﻨﻔﺴﻨﺎ ،ﻭﻤﻥ ﺴﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ؛ ﻤﻥ ﻴﻬﺩﻩ ﺍﷲ ﻓﻬﻭ
ﻭﻨﻔ ﹺﻊ ﺍﻷﻤﺔ ﺒﻪ. ﺍﻟﻤﻬﺘﺩﻱ ،ﻭﻤﻥ ﻴﻀﻠل ﻓﻠﻥ ﺘﺠﺩ ﻟﻪ ﻭﻟ ﻴﹰﺎ ﻤﺭﺸﺩﺍﹰ ،ﻭﺃﺸﻬﺩ ﺃﻥ ﻻ
ﻭﻤﻥ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻤﻬﻤﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ :ﻤﺴﺄﻟﺔ "ﻨﻘﺽ ﻥ ﻤﺤﻤﺩﹰﺍ ﻋﺒﺩﻩ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺤﺩﻩ ﻻ ﺸﺭﻴﻙ ﻟﻪ ،ﻭﺃﺸﻬﺩ ﺃ
ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻻﺠﺘﻬﺎﺩ"؛ ﻓﻬﺫﻩ ﺍﻟﺠﺯﺌﻴﺔ ﻤﻨﻪ ﻋﻠﻰ ﻤﺎ ﻟﻬﺎ ﻤﻥ ﺃﺜ ﹴﺭ ﻓﻲ ﻭﺭﺴﻭﻟﻪ ،ﻭﺼﻔﻴﻪ ﻤﻥ ﺨﻠﻘﻪ ،ﻭﺃﻤﻴ ﹸﻨﻪ ﻋﻠﻰ ﻭﺤﻴﻪ ،ﻭﻋﻠﻰ ﺁﻟﻪ
ﻤﻴﺎﺩﻴﻥ ﺍﻟﺘﹼﺸﺭﻴﻊ ﺍﻟﻌﻤﻠﻴﺔ؛ ﻻ ﺘﺯﺍل ﻓﻲ ﺤﺎﺠ ﺔ ﺇﻟﻰ ﺍﻟﻜﺸﻑ ﻋﻥ
ﺍﻟﻁﹼﻴﺒﻴﻥ ،ﻭﺼﺤﺒﻪ ﺍﻟﻁﹼﺎﻫﺭﻴﻥ ،ﻭﻋﻠﻰ ﻤﻥ ﺴﻠﻙ ﻁﺭﻴﻘﻬﻡ ،ﻭﺍﺘﹼﺒﻊ
ﺽ ﻏﻭﺍﻤﻀﻬﺎ ،ﻭﺘﺤﺭﻴﺭ ﺍﻟﻘﻭل ﻓﻲ ﺒﻌﺽ ﺨﻼﻓﻴﺎﺘﻬﺎ ،ﻭﺠﻤﻊ ﺒﻌ ﹺ ﻫﺩﺍﻫﻡ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﺩﻴﻥ؛ ﻭﺒﻌﺩ:
ﺸﹶﺘﺎﺕ ﻤﺴﺎﺌﻠﻬﺎ ﺍﻟﻤﺘﻨﺎﺜﺭﺓ ﻓﻲ ﻜﺘﺏ ﺍﻷﺼﻭل ﻭﺍﻟﻔﺭﻭﻉ. ل ﻤﻥ ﺃﺼﻭل ﺍﻟﺘﹼﺸﺭﻴﻊ ﺍﻟﻤﺘﹼﻔﻕ ﻋﻠﻰ ﻥ "ﺍﻻﺠﺘﻬﺎﺩ" ﺃﺼ ٌ ﻓﺈ
ﺽ ﻤﻭﺠ ﺯ ﻟﻤﻔﻬﻭﻡ ﻫﺫﺍ ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺍﻟﺫﻱ ﻨﻘﺩﻤﻪ ﻋﺭ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺒﻴﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺩﻴﻤﹰﺎ ﻭﺤﺩﻴﺜﺎﹰ ،ﻭﻫﻭ ﻤﻥ ﺃﻜﺒﺭ ﺍﻟﻤﻅﺎﻫﺭ
ﺍﻟﻤﻭﻀﻭﻉ ،ﻭﺃﻫ ﻡ ﻤﺎ ﻴﺘﻌﻠﹼﻕ ﺒﻪ ﻤﻥ ﻗﻀﺎﻴﺎ ﻭﺃﺤﻜﺎﻡﹴ؛ ﺍﻟﺘﺯﻤﻨﺎ ﻓﻴﻪ
ﻥ ﻭﻤﻜﺎﻥ؛ ل ﺯﻤﺎ ﹴ ﺍﻟﺩﺍﻟﹼﺔ ﻋﻠﻰ ﺼﻼﺤﻴﺔ ﺍﻟﺸﹼﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻜ ّ
ﺍﻻﺨﺘﺼﺎﺭ ﻭﺍﻟﻭﻀﻭﺡ ،ﻭﺍﻟﺘﹼﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻷﺴﺎﺴﻴﺎﺕ ﻭﺍﻟﻤﻔﺎﺼل؛
ﺙ ﻴﺘﻭﺼل ﺒﻪ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﻋﻠل ﺍﻟﺸﹼﺭﻴﻌﺔ ﻭﺤﻜﻤﻬﺎ ،ﻭﺇﻟﺤﺎﻕ ﺤﻴ ﹸ
ﻥ ﺠﻤﻌﻬﺎ ﺩﻭﻥ ﺍﻟﻭﻟﻭﺝ ﻓﻲ ﺍﻟﺠﺯﺌﻴﺎﺕ ﺍﻟﺩﻗﻴﻘﺔ ،ﻭﺍﻟﺘﻲ ﻗﺩ ﻴﻜﻭ
ﻉ ﺍﻟﻨﹼﻅﺎﺌﺭ ﺒﻤﺜﻴﻼﺘﻬﺎ؛ ﻭﻟﻌﻅﻴﻡ ﻤﻨﹾﺯﻟﺘﻪ؛ ﻓﻘﺩ ﺩﻋﺎ ﺇﻟﻴﻪ ﺍﻟﻤﺸﺭ
ﻭﺍﻹﻟﻤﺎﻡ ﺒﹺﻬﺎ ﻤﻥ ﺍﻟﺼﻌﻭﺒﺔ ﺒﻤﻜﺎﻥ؛ ﻟﻜﺜﺭﺘﻬﺎ ﻭﺍﻨﺘﺸﺎﺭﻫﺎ.
ﺕ ﻤﺨﺘﻠﻔﺔ ،ﻭﻤﺎﺭﺴﻪ ﻓﻲ ﺃﺭﺽ ﺍﻟﻭﺍﻗﻊ؛ ﺙ ﻋﻠﻴﻪ ﻓﻲ ﻤﻨﺎﺴﺒﺎ ﻭﺤ ﹼ
ﺙ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻤﻘﺩﻤﺔ ﺍﻟﻤﻁﺎﻟﺏ ﺍﻟﺘﹼﺎﻟﻴﺔ: ﻭﻗﺩ ﺘﻀﻤﻥ ﺍﻟﺒﺤ ﹸ
ﺘﺩﺭﻴﺒﹰﺎ ﻷﻤﺘﻪ ﻋﻠﻰ ﺨﻭﺽ ﻏﻤﺎﺭﻩ ،ﻤﻥ ﺃﺠل ﺍﻟﺘﹼﻌﺭﻑ ﻋﻠﻰ
ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل :ﻤﻔﻬﻭﻡ "ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ".
ﺍﻟﻤﻌﺎﻨﻲ ،ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻰ ﺍﻟﻤﻘﺎﺼﺩ ،ﻭﻋﺩﻡ ﺍﻟﺠﻤﻭﺩ ﻋﻠﻰ ﻅﻭﺍﻫﺭ
ﻲ.
ﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻘﻀﺎﺌ ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﹼﺎﻨﻲ :ﻨﻘ
ﺍﻟﻨﹼﺼﻭﺹ؛ ﻤﻤﺎ ﻗﺩ ﻴﻌﻭﺩ ﻋﻠﻰ ﺍﻷﻤﺔ ﺒﻨﻭﻉ ﻤﻥ ﺍﻟﺤﺭﻓﻴﺔ ﺍﻟﺘﻲ
ﻲ.
ﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺸﹼﺨﺼ ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﹼﺎﻟﺙ :ﻨﻘ ﺘﻔﻘﺩﻫﺎ ﺃﻫ ﻡ ﻤﻘﻭﻤﺎﺕ ﺒﻘﺎﺌﻬﺎ ﻭﺘﻘﺩﻤﻬﺎ.
ﻱ.ﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺘﹼﻘﻠﻴﺩ ﺍﻟﻤﻁﻠﺏ ﺍﻟﺭﺍﺒﻊ :ﻨﻘ ﻲ ﺍﻟﻬﺎ ﻡ ﻤﺴﺎﺌل ﻭﻗﻀﺎﻴﺎ؛ ﻻ ﻭﺘﺘﻌﻠﹼﻕ ﺒﹺﻬﺫﺍ ﺍﻷﺼل ﺍﻟﺘﹼﺸﺭﻴﻌ
ﻲ.
ﺍﻟﻤﻁﻠﺏ ﺍﻟﺨﺎﻤﺱ :ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ
ﺏ ﺍﻟﺴﺎﺩﺱ :ﺸﺭﻭﻁ ﻋﺩﻡ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ. ﺍﻟﻤﻁﻠ
ﻜﻠﻴـﺔ ﺍﻟﺸﺭﻴﻌﺔ ،ﺠﺎﻤﻌﺔ ﻤﺅﺘﺔ ،ﺍﻟﻜﺭﻙ ،ﺍﻻﺭﺩﻥ .ﺘﺎﺭﻴﺦ ﺍﺴﺘﻼﻡ ∗
ﺙ.
ﹸﺜﻡ ﺍﻟﺨﺎﺘﻤﺔ :ﻭﻓﻴﻬﺎ ﺃﺒﺭ ﺯ ﺍﻟﻨﹼﺘﺎﺌﺞ ﺍﻟﺘﻲ ﺘﻭﺼل ﺇﻟﻴﻬﺎ ﺍﻟﺒﺤ ﹸ
ﺍﻟﺒﺤﺙ ،2005/8/23ﻭﺘﺎﺭﻴﺦ ﻗﺒﻭﻟﻪ .2006/6/6
© 2007ﻋﻤﺎﺩﺓ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ /ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ .ﲨﻴﻊ ﺍﳊﻘﻮﻕ ﳏﻔﻮﻇﺔ.
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ﺩﺭﺍﺳﺎﺕ ،ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ ،ﺍﻟﻤﺠﻠﹼﺩ ،34ﺍﻟﻌﺩﺩ 2007 ،2
ﺸﺎﻫﺩ ﻋﻠﻰ ﺍﻻﺨﺘﻼل. ﷲ ﻨﺴﺄل؛ ﺃﻥ ﻴﺠﻌل ﻫﺫﺍ ﺍﻟﻌﻤل ﺨﺎﻟﺼﹰﺎ ﻟﻭﺠﻬﻪ ﻫﺫﺍ؛ ﻭﺍ َ
ل
ﻀّل ﻤﺎ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﹶﻨ
ﺍﻟﻜﺭﻴﻡ ،ﻭﺃﻥ ﻴﺠﻨﹼﺒﻨﺎ ﺍﻟﺯﻟل ﻭﺍﻟﺨﻁل ،ﻭﻜ ّ
ﻉ ﺍﻟﺜﹼﺎﻨﻲﺍﻟﻔﺭ ﻀلّ.
ﺒﻪ ﺃﻭ ﹸﻨ
ﺘﻌﺭﻴﻑ ﺍﻻﺠﺘﻬﺎﺩ ﻟﻐ ﹰﺔ ﻭﺍﺼﻁﻼﺤ ﹰﺎ
ل ﻤﻥ ﺍﻟﺠﻬﺩ ،ﻭﺍﻟﺠ ﻬ ﺩ ﺒﻔﺘﺢ ﺍﻟﺠﻴﻡ ﺍﻻﺠﺘﻬﺎ ﺩ ﻟﻐ ﹰﺔ :ﺍﻓﺘﻌﺎ ٌ ﺏ ﺍﻷﻭل
ﺍﻟﻤﻁﻠ
ﻁﺎﻗﺔ ،ﻭﺒﻬﻤﺎ ﻗﹸﺭﺉ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ﴿ :ﻭﺍﻟﺫﻴﻥ ﻻ ﻴﺠﺩﻭﻥ ﻭﻀ ﻤﻬﺎ ﺍﻟ ﹼ ﻤﻔﻬﻭ ﻡ »ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ«
)(6
ﺠﻬﺩﻫﻡ﴾ . ﺇﻻ ُ
ﺠ ﻬ ﺩ ﻫﺎ؛ ﺇﺫﺍ
ﺠ ﻬ ﺩ ﺩﺍ ﺒﺘﻪ ،ﻭﺃ ﺠﻬ ﺩ ﺒﺎﻟﻔﺘﺢ ﺍﻟﻤﺸ ﹼﻘﺔ؛ ﻴﻘﺎل : ﻭﺍﻟ ﻗﺒل ﺍﻟﺸﹼﺭﻭﻉ ﻓﻲ ﺒﻴﺎﻥ ﺍﻟﻤﺭﺍﺩ ﻤﻥ ﻋﺒﺎﺭﺓ »ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ
ﺠ ﻬ ﺩ ﺍﻟ ﺭﺠل ﻓﻲ ﻜﺫﺍ؛ ﺃﻱ ﺴﻴﺭ ﻓﻭﻕ ﻁﺎﻗﺘﻬﺎ ،ﻭ ﺤﻤل ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟ ل
ﺒﺎﻻﺠﺘﻬﺎﺩ«؛ ﻻ ﺒ ﺩ ﺃﻥ ﻨﹸﻌﺭﺝ ﺘﻌﺭﻴﺠﹰﺎ ﺴﺭﻴﻌﹰﺎ ﻋﻠﻰ ﻤﻌﻨﻰ ﻜ ﱟ
ﺠ ﹺﻬ ﺩ ﺍﻟ ﺭﺠل ﻋﻠﻰ ﻤﺎ ﻟﹶﻡ ﻴﺴ ﻡ ﺠ ﺩ ﻓﻴﻪ ﻭﺒﺎﻟﻎ ،ﻭﺒﺎﺒﻬﻤﺎ ﻗﻁﻊ ،ﻭ ﻤﻥ :ﺍﻟﻨﹼﻘﺽ ﻭﺍﻻﺠﺘﻬﺎﺩ؛ ﻤﻨﻁﻠﻘﻴﻥ ﻤﻥ ﺫﻟﻙ ﺇﻟﻰ ﺘﺤﺩﻴﺩ ﺍﻟﻤﻔﻬﻭﻡ
ﻓﺎﻋﹸﻠﻪ؛ ﻓﻬﻭ ﻤﺠﻬﻭ ﺩ ﻤﻥ ﺍﻟﻤﺸ ﹼﻘﺔ ،ﻭﺠﺎ ﻫ ﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻤﺠﺎ ﻫ ﺩ ﹰﺓ ﺍﻟﻌﺎ ﻡ ﻟﻌﻨﻭﺍﻥ ﺍﻟﺒﺤﺙ.
ل ﺍﻟ ﻭﺴﻊ ﻭﺍﻟ ﻤﺠﻬﻭ ﺩ).(7 ﺠﺘﻬﺎ ﺩ ﻭﺍﻟ ﱠﺘﺠﺎ ﻫ ﺩ ﺒﺫ ُ
ﺠﻬﺎﺩﺍﹰ ،ﻭﺍﻻ ﻭﹺ
ﻭﺃﻤﺎ ﺍﻻﺠﺘﻬﺎ ﺩ ﺍﺼﻁﻼﺤ ﹰﺎ :ﻓﻠﻌﻠﻤﺎﺀ ﺍﻷﺼﻭل ﻓﻲ ﺘﻌﺭﻴﻔﻪ ﻉ ﺍﻷﻭل
ﺍﻟﻔﺭ
ﺕ ﻤﺨﺘﻠﻔﺔﹲ ،ﻨﹶﺨﺘﺎ ﺭ ﻤﻨﻬﺎ ﺍﻟﺘﹼﻌﺭﻴﻔﻴﻥ ﺍﻟﺘﹼﺎﻟﻴﻴﻥ: ﻋﺒﺎﺭﺍ ﹲ ﻑ ﺍﻟﻨﹼﻘﺽ ﻟﻐ ﹰﺔ ﻭﺍﺼﻁﻼﺤ ﹰﺎ ﺘﻌﺭﻴ ﹸ
ﻑ ﺍﻷﻭل :ﺘﻌﺭﻴﻑ ﺍﻟﻐﺯﺍﻟﻲ؛ ﻭﻫﻭ» :ﺃﻥ ﻴﺒﺫل -ﺃﻱ ﺍﻟﺘﹼﻌﺭﻴ ﹸ ﺽ ﻟﻐ ﹰﺔ :ﻤﺼﺩ ﺭ ﻤﻥ ﻨﻘﺽ ﻴﻨﻘﺽ ،ﻭﺒﺎﺒﻪ »ﻨﺼﺭ«، ﺍﻟﻨﹼﻘ
ﺱ ﻤﻥ ﻨﻔﺴﻪ ﺒﺎﻟﻌﺠﺯ ﻋﻥ ﺙ ﻴﺤ ﻁﻠﺏ؛ ﺒﺤﻴ ﹸ ﺍﻟﻔﻘﻴﻪ -ﺍﻟ ﻭﺴﻊ ﻓﻲ ﺍﻟ ﹼ ﺽ ﺍﺴﻡ ﻭﻫﻭ ﺇﻓﺴﺎ ﺩ ﻤﺎ ﹶﺘ ﻡ ﺇﺒﺭﺍﻤﻪ ﻤﻥ ﻋﻘﺩ ﻭﺤﺒل ﻭﺒﻨﺎﺀ ،ﻭﺍﻟﻨﹼﻘ
ﻤﺯﻴﺩ ﻁﻠﺏ«).(8 ﺍﻟﻤﻨﻘﻭﺽ ﺇﺫﺍ ﻫﺩﻡ؛ ﻴﻘﺎل :ﻨﻘﺽ ﺍﻟﺒﻨﺎﺀ؛ ﺃﻱ ﻫﺩﻤﻪ ،ﻭﻨﻘﹶﺽ
ﻑ ﺍﻟﺜﹼﺎﻨﻲ :ﺘﻌﺭﻴﻑ ﺍﻵﻤﺩﻱ؛ ﻭﻫﻭ» :ﺍﺴﺘﻔﺭﺍﻍ ﺍﻟﻭﺴﻊ ﺍﻟﺘﹼﻌﺭﻴ ﹸ ل ﻁﺎﻗﺎﺘﻪ ﻭﻋﻘﺩﻩ ،ﻭﻤﻨﻪ ﺍﻟﻴﻤﻴﻥ؛ ﺃﻱ ﺃﺒﻁﻠﻪ؛ ﻭﻨﻘﺽ ﺍﻟﻐﺯل؛ ﺃﻱ ﺤ ّ
ﺱﻥ ﺒﺸﻲ ﺀ ﻤﻥ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺸﹼﺭﻋﻴﺔ ﻋﻠﻰ ﻭﺠ ﻪ ﻴﺤ ﻅﻓﻲ ﻁﻠﺏ ﺍﻟ ﹼ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ﴿ :ﻭﻻ ﺘﻜﻭﻨﻭﺍ ﻜﺎﻟﺘﻲ ﻨﻘﻀﺕ ﻏﺯﻟﻬﺎ ﻤﻥ ﺒﻌﺩ ﻗﻭﺓ
)(9
ﻤﻥ ﺍﻟﻨﹼﻔﺱ ﺍﻟﻌﺠ ﺯ ﻋﻥ ﺍﻟﻤﺯﻴﺩ ﻓﻴﻪ« . ﻀﺕﹶ،ﺽ :ﻤﺎ ﹶﻨ ﹶﻘ ﻼ ﺒﻴﻨﻜﻡ﴾)(1؛ ﻭﺍﻟ ﱡﻨ ﹾﻘ ﺃﻨﻜﺎﺜ ﹰﺎ ﺘﺘﹼﺨﺫﻭﻥ ﺃﻴﻤﺎﻨﻜﻡ ﺩﺨ ﹰ
ﻱ ﺍﺴﺘﻘﻰ ﺘﻌﺭﻴﻔﹶﻪ ﻤﻥ ﺘﻌﺭﻴﻑ ﺍﻟﻐﺯﺍِﻟﻲ، ﻥ ﺍﻵﻤﺩ ﻭﺍﻟﻤﻠﺤﻭﻅ ﺃ ﺽ ﻭﺍﻟ ﱢﻨﻘﹾﻀ ﹸﺔ :ﻫﻤﺎ ﺍﻟﺠﻤل ﻭﺍﻟ ﹼﻨﺎﻗﺔ ﺍﻟﹼﻠﺫﺍﻥ ﻭﺍﻟﺠﻤﻊ َﺃﻨﹾﻘﺎﺽ؛ ﻭﺍﻟ ﱢﻨ ﹾﻘ
)(2
ﺽ ﺍﻟﻘﻴﻭﺩ ﺍﻟﺘﻲ ﺭﺁﻫﺎ ﻀﺭﻭﺭ ﻴ ﹰﺔ ﻟﺘﻤﺎﻤﻪ ﻋﻠﻰ ﻭﺃﻀﺎﻑ ﻋﻠﻴﻪ ﺒﻌ ﺽ . ﻷﻨﹾﻘﺎ
ﻗﺩ ﻫﺯﻟﺘﹶﻬﻤﺎ ﻭﺃَﺩ ﺒﺭﺘﻬﻤﺎ ،ﻭﺍﻟﺠﻤﻊ ﺍ َ
ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﻴﺼﻭﺭﻩ ﺘﺼﻭﻴﺭﹰﺍ ﺃﻗﺭﺏ ﺇﻟﻰ ﻤﺎﻫﻴﺘﻪ ،ﻭﻫﺫﻩ ﺍﻟﻘﻴﻭﺩ ﺽ ﺍﺼﻁﻼﺤ ﹰﺎ :ﻓﻘﺩ ﺘﻌﺭﺽ ﻋﻠﻤﺎﺀ ﺍﻷﺼﻭل ﻭﺃﻤﺎ ﺍﻟﻨﹼﻘ
ﻱ ﻫﻲ: ﺍﻟﺘﻲ ﺃﻀﺎﻓﻬﺎ ﺘﻌﺭﻴﻑ ﺍﻵﻤﺩ ﻟﺘﻌﺭﻴﻑ ﺍﻟﻨﹼﻘﺽ ﻭﺫﻟﻙ ﻋﻨﺩ ﺤﺩﻴﺜﻬﻡ ﻋﻠﻰ ﻗﻭﺍﺩﺡ ﺍﻟﻘﻴﺎﺱ
ﺍﻻﺴﺘﻔﺭﺍﻍ :ﻓﻠﹶﻡ ﻴﻜﺘﻑ ﺒﺎﻟﺒﺫل ﺍﻟﻤﻁﻠﻕ ،ﻭﺇﻨﻤﺎ ﻗﻴﺩﻩ ﻭﻋﻭﺍﺭﻀﻪ؛ ﺤﻴﺙ ﺃﻭﺭﺩ ﻟﻪ ﺒﻌﻀﻬﻡ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﺘﹼﻌﺭﻴﻔﺎﺕ؛ ﻭﻤﻥ
ﺒﺎﻻﺴﺘﻔﺭﺍﻍ؛ ﻭﻫﻭ ﻤﺸﻌ ﺭ ﺒﺒﻠﻭﻍ ﺍﻟﻐﺎﻴﺔ ﺍﻟﻘﺼﻭﻯ ﻓﻲ ﺍﻟﻨﹼﻅﺭ ﺃﺸﻬﺭﻫﺎ ﻋﺒﺎﺭ ﹸﺓ ﺍﻹﻤﺎﻡ ﺍﻵﻤﺩﻱ؛ ﺤﻴﺙ ﻋﺭﻓﻪ ﺒﺄﻨﹼﻪ» :ﺘﺨﻠﹼﻑ ﺍﻟﺤﻜﻡ
ل ﻋﻠﻰ ﻤﻁﻠﻕ ﺍﻟﻌﻁﺎﺀ، ﻭﺍﻟﺘﹼﺄﻤلّ؛ ﺒﺨﻼﻑ ﻜﻠﻤﺔ »ﻴﺒﺫل«؛ ﻓﺈﻨﹼﻬﺎ ﺘﺩ ّ ﻤﻊ ﻭﺠﻭﺩ ﻤﺎ ﺍﺩﻋﻲ ﻜﻭﻨﹸﻪ ﻋﻠﹼﺔ«).(3
)(10
ل ﻤﺎ ﻫﻭ ﺘﺤﺕ ﺍﻹﻤﻜﺎﻥ . ل ﻋﻠﻰ ﺒﺫل ﻜ ّ ﻭﻻ ﻴﺩ ّ ﻭﻤﺜﹼﻠﻭﺍ ﻟﺫﻟﻙ :ﺒﺄﻥ ﻴﻘﻭل ﻤﻥ ﻴﺭﻯ ﻓﺴﺎﺩ ﺼﻭﻡ ﻤﻥ ﻟﹶﻡ ﻴﺒﻴﺕ
ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﻻ ﻥ ﻤﺸﻌ ﺭ ﺒﺄ ﻥ :ﻭﺘﻘﻴﻴﺩ ﺍﻟﻁﹼﻠﺏ ﺒﺎﻟﻅ ﻁﻠﺏ ﺍﻟﻅ ﺍﻟﻨﻴﺔ ﻤﻥ ﺍﻟﻠﻴل :ﺘﻌﺭﻯ ﺃﻭل ﺼﻭﻤﻪ ﻋﻥ ﺍﻟﻨﻴﺔ؛ ﻓﻼ ﻴﺼﺢ؛
ﻕ ﻤﻊ ﺍﻟﻔﻘﻪ ﻥ ﺇﻻ ﻓﻲ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻅﻨ ﻴﺔ ،ﻭﻫﻭ ﹺﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻴ ﹼﺘﻔ ﹸ ﻴﻜﻭ ﻑ ﺍﻟﺫﻱ ﺍﺩﻋﻴﺕ ﺽ ﺫﻟﻙ؛ ﻓﻴﻘﻭل :ﻫﺫﺍ ﺍﻟﻭﺼ ﹸ ﺽ ﺍﻟﻤﻌﺘ ﹺﺭ ﻓﻴﻨﻘ
ل ﺒﺎﻟﻤﻌ ﹶﻨﻰ ﺍﻟﺫﻱ ﺫﻫﺏ ﻓﻲ ﺃﻜﺜﺭ ﻤﺴﺎﺌﻠﻪ ،ﻭﺇﻥ ﻜﺎﻥ ﺍﻟﻔﻘ ﻪ ﻴﺘﻨﺎﻭ ُ ﻜﻭﻨﻪ ﻋﹼﻠ ﹰﺔ ﻤﻭﺠﻭ ﺩ ﻓﻲ ﺼﻴﺎﻡ ﺍﻟﺘﹼﻁﻭﻉ ،ﻭﻟﹶﻡ ﺘﺤﻜﻡ ﺒﻔﺴﺎﺩﻩ؛ ﻓﻴﺒﺩﻱ
ﺇﻟﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻷﺤﻜﺎ ﻡ ﺍﻟﻘﻁﻌ ﻴﺔ ﺍﻟﺘﻲ ﺘﺘﻨﺎﻭل ﺍﻷﻓﻌﺎل ﺃﻴﻀﹰﺎ، ﺽ ﺍﻟﻭﺼﻑ ﺍﻟﻤﺩﻋﻰ ﻜﻭﻨﹸﻪ ﻋﻠﹼﺔ ﻭﻗﺩ ﺘﺨﻠﹼﻑ ﻋﻨﻪ ﺍﻟﺤﻜﻡ؛ ﺍﻟﻤﻌﺘﺭ
ﺼﻼﺓ ﻭﺍﺠﺒ ﹲﺔ ،ﺇﻟﻰ ﻏﻴﺭ ﺫﻟﻙ).(11 ﻜﻘﻭﻟﻬﻡ :ﺍﻟ )(4
ﻤﻤﺎ ﻴﻠﻐﻲ ﺼﻠﻭﺤﻴﺘﻪ ﻟﻠﺘﹼﻌﻠﻴل ﺒﻪ .
ﻲ ﺍﻟﻁﹼﻠﺏ ،ﻭﻫﻭ ﻗﺩ ﻤﻥ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺸﹼﺭﻋﻴﺔ :ﻓﻘﺩ ﺃﻁﻠﻕ ﺍﻟﻐﺯﺍﻟ ﻭﻅﺎﻫﺭ ﻤﻥ ﺫﻟﻙ ﺃﻥ ﺍﻟﻨﹼﻘﺽ ﺍﻻﺼﻁﻼﺤﻲ ﺇﻨﻤﺎ ﻴﺭﹺﺩ ﻋﻠﻰ
ﻥ ﻓﻲ ﻏﻴﺭﻩ ،ﻭﺤﺼﺭﻩ ﻴﻜﻭﻥ ﻓﻲ ﺘﺤﺼﻴل ﺤﻜﻡ ﺸﺭﻋﻲ ﻭﻗﺩ ﻴﻜﻭ ﺍﻟﻌﻠل ﺍﻟﻤﺴﺘﻨﺒﻁﺔ؛ ﻭﻫﻭ ﻋﻠﻰ ﻨﻭﻋﻴﻥ :ﻨﻘﺽ ﺘﻔﺼﻴﻠﻲ ،ﻭﻨﻘﺽ
ﻱ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﺸﹼﺭﻋﻴﺎﺕ؛ ﻟﻴﺨﺭﺝ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﻁﻠﺏ ﺍﻵﻤﺩ ﺇﺠﻤﺎﻟﻲ(5)؛ ﻓﺎﻟﺘﹼﻔﺼﻴﻠﻲ :ﻫﻭ ﺃﻥ ﻴﻤﻨﻊ ﺍﻟﻤﻌﺘﺭﺽ ﻤﻘﺩﻤﺔ ﻤﻥ
ﻥ ﺫﻟﻙ ﻭﺇﻥ ﻜﺎﻥ ﺍﺠﺘﻬﺎﺩﹰﺍ ﺒﺎﻟﻤﻔﻬﻭﻡ ﺍﻟﻌﺎ ﻡ ﻟﻠﻜﻠﻤﺔ؛ ﺇﻻ ﺍﻟﻌﻘﻠﻴﺎﺕ؛ ﻓﺈ ﻤﻘﺩﻤﺎﺕ ﺍﻟﻤﺴﺘﺩلّ ،ﺃﻭ ﻜلّ ﻭﺍﺤﺩﺓ ﻤﻨﻬﺎ ﻋﻠﻰ ﺍﻟﺘﹼﻌﻴﻴﻥ؛ ﻭﻻ
ﻼ ﺘﺤﺕ ﻤﻌﻨﻰ ﺍﻻﺠﺘﻬﺎﺩ ﺒﻤﻌﻨﺎﻩ ﺍﻟﻌﺭﻓﻲ. ﺃﻨﹼﻪ ﻟﻴﺱ ﺩﺍﺨ ﹰ ﻴﺤﺘﺎﺝ ﻓﻲ ﺫﻟﻙ ﺇﻟﻰ ﺸﺎﻫﺩ؛ ﻭﺍﻹﺠﻤﺎﻟﻲ :ﻫﻭ ﺃﻥ ﻴﻤﻨﻊ
ﻱ ﻗﻴﺩ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺸﹼﺭﻋﻴﺔ ﺒﺎﻟﻌﻤﻠﻴﺔ ﻤﻨﻬﺎ؛ ﻟﻜﺎﻥ ﻥ ﺍﻵﻤﺩ ﻭﻟﻭ ﺃ ﺍﻟﻤﻌﺘﺭﺽ ﻤﻘﺩﻤﺔﹰ ﻤﻌﻴﻨﺔ؛ ﺒﺄﻥ ﻴﻘﻭل ﻟﻴﺱ ﺩﻟﻴﻠﻙ ﺒﺠﻤﻴﻊ ﻤﻘﺩﻤﺎﺘﻪ
ﺘﻌﺭﻴﻔﹸﻪ ﻤﻥ ﺃﻭﻓﹶﻰ ﺍﻟﺘﹼﻌﺭﻴﻔﺎﺕ ﺍﻟﺘﻲ ﺘﻌﺭﻀﺕ ﻟﺘﻌﺭﻴﻑ ﺍﻻﺠﺘﻬﺎﺩ؛ ﺼﺤﻴﺤﺎﹰ؛ ﻭﻤﻌﻨﺎﻩ ﺃﻥ ﻓﻴﻬﺎ ﺨﻠﻼ؛ ﻓﺫﻟﻙ؛ ﻭﻻ ﺒﺩ ﻟﻪ ﻫﻨﺎ ﻤﻥ
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ﻋﺒﺩ ﺍﷲ ﻤﺼﻁﻔﻰ ﺍﻟﻔﻭﺍﺯ ﻭﻤﺤﻤﺩ ﻋﻤﺭ ﺴﻤﺎﻋﻲ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ...
ﻲ) ،(16ﻭﺠﺭﻯ ﺫﻟﻙ ﻤﺠﺭﻯ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ ،ﻭﻋﺒﺭﻭﺍ ﻋﻨﻬﺎ ﺍﻟﺴﺒﻜ ﻥ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺸﹼﺭﻋﻴﺔ ﻤﻨﻬﺎ ﻤﺎ ﻫﻭ ﻋﻠﻤﻲ ،ﻭﻤﻨﻬﺎ ﻤﺎ ﻫﻭ ﻭﺫﻟﻙ ﻷ
)(17
ﻥﺒﻘﻭﻟﻬﻡ»:ﺍﻻﺠﺘﻬﺎ ﺩ ﻻ ﻴﻨﻘﺽ ﺒﺎﻻﺠﺘﻬﺎﺩ« ؛ ﻭﻤﻌﻨﺎﻫﺎ ﺃ ﻋﻤﻠﻲ ،ﻭﺍﻻﺠﺘﻬﺎ ﺩ ﺍﻻﺼﻁﻼﺤﻲ؛ ﺇﻨﻤﺎ ﻤﺤﻠﹼﻪ ﺍﻟﻌﻤﻠﻴﺎﺕ.
ﺤﻜﻡ ﺸﺭﻋ ﻴﺔ ،ﻭ ﺍﻟﻤﺠﺘﻬﺩ »ﻟﻭ ﺍﺠﺘﻬﺩ ﻓﻲ ﻤﺴﺄﻟ ﺔ ﻤﺎ ﻤﻥ ﺍﻟﻤﺴﺎﺌل ﺍﻟ ﹼ
ﻱ ﺁﺨ ﺭ؛ ﻓﻌﺩل ﻋﻥ ﺍﻷ ﻭل ﺒﻤﻭﺠﺏ ﺫﻟﻙ ﺍﻻﺠﺘﻬﺎﺩ ،ﹸﺜﻡ ﺒﺩﺍ ﻟﻪ ﺭﺃ ﺙ
ﻉ ﺍﻟﺜﹼﺎﻟ ﹸ
ﺍﻟﻔﺭ
ﺽ ﺍﺠﺘﻬﺎ ﺩﻩ ﺍﻟ ﹼﺜﺎ ﻨﻲ ﺤﻜ ﻤﻪ ﺍﻟ ﹼﻨﺎﺸﺊ ﻋﻥ ﻓﻲ ﻤﺴﺄﻟﺔ ﺃﺨﺭﻯ؛ ﻓﻼ ﻴﻨﻘ ﻤﻔﻬﻭ ﻡ »ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ«
ﺍﺠﺘﻬﺎﺩﻩ ﺍﻷ ﻭل؛ ﻜﺫﺍ ﻟﻭ ﺤﻜﻡ ﻤﺠﺘﻬ ﺩ ﻓﻲ ﻤﺴﺄﻟﺔ ﺒﻤﻭﺠﺏ ﺍﺠﺘﻬﺎﺩﻩ، ﻥ ﺍﻟﻤﺭﺍﺩ ﺒﻨﻘﺽ ﻭﻴﻤﻜﻨﻨﺎ ﻤﻥ ﺨﻼل ﻤﺎ ﺴﺒﻕ ﺃﻥ ﻨﻘﻭل ﺒﺄ
ﹸﺜﻡ ﺤﻜﻡ ﻤﺠﺘﻬ ﺩ ﺜﺎﻥ ﻓﻲ ﺘﻠﻙ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻴﻨﻬﺎ ،ﻭﻜﺎﻥ ﺭﺃﻱ ﺍﻟ ﹼﺜﺎ ﻨﻲ ل ﺍﻟﻤﺠﺘﻬﺩ ﺃﻭ ﻤﻥ ﻴﻘﻠﹼﺩﻩ ﻋﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻷﻭل ﺍﻻﺠﺘﻬﺎﺩ؛ ﻫﻭ :ﺍﻨﺘﻘﺎ ُ
)(12
ﻤﺨﺎﻟﻔﹰﺎ ﻟﺭﺃﻱ ﻭﺍﺠﺘﻬﺎﺩ ﺍﻟﻤﺠﺘﻬ ﺩ ﺍﻷ ﻭل؛ ﻓﻼ ﻴﻨﻘﺽ ﺍﻟﺤﻜ ﻡ ﺍﻟﻤﺴﺘﻨ ﺩ ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﻟﻤﺎ ﺢ ﻋﻠﻴﻪ ؛ ﻭﺒﻴﺎ
ﻥ ﺫﻟﻙ ﺃ ﺇﻟﻰ ﺍﺠﺘﻬﺎ ﺩ ﺁﺨﺭ ﺭﺍﺠ ﹴ
ﻋﻠﻰ ﺍﺠﺘﻬﺎﺩ ﺍﻷ ﻭل«).(18 ﻥ ﺍﻟﻤﺠﺘﻬﺩ ﺍﻟﺫﻱ ﻭﺼل ﺇﻟﻴﻪ ﻓﻲ ﻀﻭﺀ ﺍﻟﺩﻻﺌل ﻜﺎﻥ ﻤﻨﺸﺅُﻩ ﻫﻭ ﻅ
ﻥ ﺘﻴﻤﻴﺔ» :ﻭﺇﺫﺍ ﻜﺎﻨﺕ ﻭﻓﻲ ﺘﻘﺭﻴﺭ ﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ؛ ﻴﻘﻭل ﺍﺒ ﺍﻟﺘﻲ ﺃﺭﺸﺩﻩ ﺇﻟﻴﻬﺎ ﺍﻟﺸﹼﺎﺭﻉ؛ ﻟﹶﻡ ﻴﻜﻥ ﻤﺴﺘﺒﻌﺩﹰﺍ ﺃﻥ ﻴﺘﻐﻴﺭ ﻫﺫﺍ
ﺍﻟﻤﺴﺄﻟ ﹸﺔ ﻤﻥ ﻤﺴﺎﺌل ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺘﻲ ﺸﺎﻉ ﻓﻴﻬﺎ ﺍﻟ ﹼﻨﺯﺍﻉ؛ ﻟﹶﻡ ﻴﻜﻥ ﻥ ﻟﺩﻯ ﺍﻟﻤﺠﺘﻬﺩ ﻤﺎ ﻴﺩﻋﻭﻩ ﺇﻟﻰ ﺘﺠﺩﻴﺩ ﻲ ﺇﺫﺍ ﻋ ﺍﻻﺠﺘﻬﺎ ﺩ ﺍﻟﻅﻨ
ﻷﺤﺩ ﺃﻥ ﻴﻨﻜﺭ ﻋﻠﻰ ﺍﻹﻤﺎﻡ ،ﻭﻻ ﻋﻠﻰ ﻨﺎﺌﺒﻪ ﻤﻥ ﺤﺎﻜﻡ ﻭﻏﻴﺭﻩ، ﺍﻟﻨﹼﻅﺭ.
ﻭﻻ ﻴﻨﻘﺽ ﻤﺎ ﻓﻌﻠﻪ ﺍﻹﻤﺎﻡ ﻭ ﹸﻨ ﻭﺍﺒﻪ«).(19 ﻥ ﻤﺠﺘﻬﺩﻱ ﺍﻟﺼﺤﺎﺒﺔ ﻓﻤﻥ ﺒﻌﺩﻫﻡ ل ﻋﻠﻰ ﺫﻟﻙ ﻤﻥ ﺃ ﻭﻻ ﺃﺩ ّ
ﻲ ﺇﻟﻰ ﺠﻤﻠﺔ ﻤﻥ ﺃﺩﻟﹼﺔ ﻭﺍﺴﺘﻨﺩﻭﺍ ﻓﻲ ﺘﻘﺭﻴﺭ ﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻜﻠ ﻤﻥ ﺍﻷﺌﻤﺔ ﻜﺎﻨﻭﺍ ﻴﺭﺠﻌﻭﻥ ﻋﻥ ﺁﺭﺍﺌﻬﻡ ﺍﻻﺠﺘﻬﺎﺩﻴﺔ ﺇﻟﻰ ﻤﺎ ﻫﻭ
ﺍﻟﻤﻨﻘﻭل ﻭﺍﻟﻤﻌﻘﻭل؛ ﻤﻥ ﺃﺒﺭﺯﻫﺎ ﻤﺎ ﻴﻠﻲ ﺫﻜﺭﻩ: ﻥ ﻤﻨﻬﺎ؛ ﻜﻠﹼﻤﺎ ﺍﺴﺘﺠ ﺩ ﺃﻤﺎﻤﻬﻡ ﻤﻥ ﺍﻷﺩﻟﹼﺔ ﺃﻭ ﺍﻷﻤﺎﺭﺍﺕ ﺃﺤﺴ
)(13
ﺼﺤﺎﺒﺔ ؛ ﺤﻴﺙ ﺇﻨﹼﻬﻡ ﻜﺎﻨﻭﺍ ﻴﺠﺘﻬﺩﻭﻥ ﻓﻲ ﺃ ﻭ ﹰﻻ :ﺇﺠﻤﺎﻉ ﺍﻟ ﺍﻟﻤﻌﺘﺒﺭﺓ ﻤﺎ ﻟﹶﻡ ﻴﻜﻭﻨﻭﺍ ﻗﺩ ﻭﻗﻔﻭﺍ ﻋﻠﻴﻪ ﻗﺒل ﺫﻟﻙ ؛ ﻭﺍﻟﻤﺭﺍ ﺩ
ﻥ ﻓﻴﻬﺎ ﺒﻤﺎ ﻴﺅﺩﻴﻪ ﺇﻟﻴﻬﻡ ﺍﺠﺘﻬﺎﺩﻫﻡ، ﺍﻟﻨﹼﻭﺍﺯل ﻭﺍﻟﻭﻗﺎﺌﻊ ،ﻭﻴﺤﻜﻤﻭ ﺒﺎﻻﺠﺘﻬﺎﺩ ﻫﻨﺎ ﻤﻌﻨﺎﻩ ﺍﻟﻌﺎﻡ ،ﻭﻫﻭ ﻴﺘﻀﻤﻥ ﺜﻼﺜﺔ ﺃﻨﻭﺍﻉ):(14
ﻥ ﺃﺤﺩﹰﺍ ﻤﻨﻬﻡ ﻨﻘﺽ ﺍﺠﺘﻬﺎﺩ ﻏﻴﺭﻩ؛ ﻓﻜﺎﻥ ﺫﻟﻙ ﻤﻨﻬﻡ ﻭﻟﹶﻡ ﻴﺜﺒﺕ ﺃ ﻉ ﺍﻷﻭل :ﺍﺠﺘﻬﺎ ﺩ ﺍﻟﻤﺠﺘﻬﺩ ﻓﻲ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻅﻨﻴﺔ ﺍﻟﺘﻲ ﻟﹶﻡ ﺍﻟﻨﹼﻭ
)(20
ﺒﻤﺜﺎﺒﺔ ﺍﻹﺠﻤﺎﻉ ﻋﻠﻰ ﺍﻤﺘﻨﺎﻉ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻻﺠﺘﻬﺎﺩ . ﻲ ﺍﻟﺩﻻﻟﺔ ﻭﺍﻟﺜﹼﺒﻭﺕ. ﺹ ﻗﻁﻌ ﻴﺭﺩ ﺒﺸﺄﻨﻬﺎ ﻨ
ﻥ ﺃﺒﺎ ﺒﻜﺭ ﺤﻜﻡ ﻓﻲ ﻤﺴﺎﺌل ﺨﺎﻟﻔﻪ ﻋﻤﺭ ﻭﻤﻥ ﺫﻟﻙ ﺃ ﻉ ﺍﻟﺜﹼﺎﻨﻲ :ﺍﺠﺘﻬﺎﺩ ﺍﻟﻘﺎﻀﻲ ﻓﻲ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻤﻌﺭﻭﻀﺔ ﺍﻟﻨﹼﻭ
ﻓﻴﻬﺎ ،ﻭﻟﻤﺎ ﺘﻭﻟﹼﻰ ﺒﻌﺩﻩ ﻟﹶﻡ ﻴﻨﻘﺽ ﺤﻜﻤﻪ ﻓﻴﻬﺎ؛ ﺒل ﺃﺠﺭﺍﻩ ﻋﻠﻰ ﻤﺎ ﻋﻠﻴﻪ؛ ﺇﺫﺍ ﻜﺎﻨﺕ ﻤﻥ ﺍﻟﻤﺴﺎﺌل ﺍﻟﺘﻲ ﻴﺴﻭﻍ ﻓﻴﻬﺎ ﺇﻋﻤﺎل ﺍﻟﻔﻜﺭ
ﻑ ﻋﻤﺭ ﻷﺒﻲ ﻜﺎﻥ ﻋﻠﻴﻪ؛ ﻭﻤﻥ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻤﺸﻬﻭﺭﺓ ﻓﻲ ﺫﻟﻙ ﺨﻼ ﹸ ﺏ ﻤﻥ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻤﻌﺘﺒﺭﺓ. ﻭﺍﻟﻨﹼﻅﺭ ،ﺃﻭ ﻜﺎﻨﺕ ﻤﻘﻴﺩ ﹰﺓ ﺒﻤﺫﻫ ﹴ
)(15
ﺒﻜﺭ ﺍﻟﺼﺩﻴﻕ ﻓﻲ ﺍﻟﺘﹼﺴﻭﻴﺔ ﺒﻴﻥ ﺍﻟﻨﹼﺎﺱ ﻓﻲ ﺍﻟﻌﻁﺎﺀ؛ ﻓﻘﺩ ﻜﺎﻥ ﺃﺒﻭ ﻉ ﺍﻟﺜﺎﻟﺙ :ﻤﺴﺎﺌل ﺍﻟﺘﹼﺤﺭﻱ ﻭﺍﻟﺘﹼﻭﺨﹼﻲ ؛ ﻜﺎﻟﺘﺤﺭﻱ ﻓﻲ ﺍﻟﻨﹼﻭ
ﺒﻜﺭ ﻴﺭﻯ ﺍﻟﺘﹼﺴﻭﻴﺔ ،ﻭﻟﻤﺎ ﺘﻭﻟﱠﻰ ﻋﻤﺭ ﺍﻟﺨﻼﻓﺔ ﺒﻌﺩﻩ ﻟﹶﻡ ﻤﻌﺭﻓﺔ ﺠﻬﺔ ﺍﻟﻘﺒﻠﺔ ،ﻭﺍﻟﺘﺤﺭﻱ ﻓﻲ ﻤﻌﺭﻓﺔ ﺍﻟﻁﹼﺎﻫﺭ ﻤﻥ ﺍﻟﻨﺠﺱ
ﻴﺫﻫﺏ ﻤﺫﻫﺒﻪ ،ﻭﻜﺎﻥ ﻴﻔﺎﻀل ﺒﻴﻥ ﺍﻟﻨﹼﺎﺱ ﻓﻲ ﺍﻟﻌﻁﺎﻴﺎ ﺒﺤﺴﺏ ﻋﻨﺩ ﺍﺨﺘﻼﻁﻪ ﺒﻪ.
ﺽ ﺤﻜﻡ ﺃﺒﻲ ﺠﻬﺎﺩﻫﻡ ﻭﺴﺒﻘﻬﻡ ،ﻭﻤﻊ ﺫﻟﻙ؛ ﻓﻠﹶﻡ ﻴﻨﻘل ﻋﻨﻪ ﺃ ﹼﻨﻪ ﻨﻘ ﻉ ﺍﻟﺜﹼﻼﺜﺔ ﻜﻠﹼﻬﺎ ﺩﺍﺨﻠ ﹲﺔ ﺘﺤﺕ ﻤﻔﻬﻭﻡ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻬﺫﻩ ﺍﻷﻨﻭﺍ
ﺒﻜﺭ ﻓﻴﻤﺎ ﺘﻘﺩﻡ ﻤﻥ ﻋﻁﺎﻴﺎ).(21 ل ﺤﻘﻴﻘﻲ، ﻥ ﺩﺨﻭل ﺍﻟﻨﹼﻭﻋﻴﻥ ﺍﻷﻭﻟﻴﻥ ﻓﻴﻪ ﺩﺨﻭ ٌ ﺒﻤﻌﻨﺎﻩ ﺍﻟﻌﺎﻡ؛ ﺇﻻ ﺃ
ﻲ ﻋﻥ ﺍﻟﺤﻜﻡ ﺒﻥ ﻤﺴﻌﻭﺩ ﻭﻤﻥ ﺫﻟﻙ ﺃﻴﻀ ﹰﺎ ﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘ ل ﻤﻨﻬﻤﺎ ﻤﻔﻬﻭ ﻡ ﺍﻻﺠﺘﻬﺎﺩ ﺒﻤﻌﻨﺎﻩ ﺍﻟﺨﺎﺹ ،ﻭﺃﻤﺎ ﻭﻴﻨﻁﺒﻕ ﻋﻠﻰ ﻜ ﱟ
ﺕ ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ ﺃﺸ ﺭﻙ ﺍﻹﺨﻭ ﹶﺓ ﻤﻥ ﻲ ﻗﺎل :ﺸﻬﺩ ﹸ ﺍﻟ ﹼﺜﻘﻔ ﻥ ﺩﺨﻭﻟﻪ ﻓﻲ ﻋﻤﻭﻤﻪ ﻻ ﻴﺨﻠﻭ ﻤﻥ ﺘﺠﻭﺯ ﺍﻟﻨﹼﻭﻉ ﺍﻟﺜﹼﺎﻟﺙ؛ ﻓﺈ
ل:ﺍﻷﺏ ﻭﺍﻷ ﻡ ﻤﻊ ﺍﻹﺨﻭﺓ ﻤﻥ ﺍﻷ ﻡ ﻓﻲ ﺍﻟ ﹼﺜﻠﺙ؛ ﻓﻘﺎل ﻟﻪ ﺭﺠ ٌ ﻭﻤﺴﺎﻤﺤﺔ ،ﻭﺫﻟﻙ ﻷﻨﹼﻪ ﻻ ﻴﺼﺩﻕ ﻋﻠﻰ ﻤﺠﺭﺩ ﺍﻟﺘﺤﺭﻱ ﻓﻲ
ﻗﻀﻴﺕ ﻓﻲ ﻫﺫﺍ ﻋﺎ ﻡ ﺃ ﻭل ﺒﻐﻴﺭ ﻫﺫﺍ؟! ﻗﺎل ﻋﻤ ﺭ » :ﻜﻴﻑ ﻤﻌﺭﻓﺔ ﺠﻬﺔ ﺍﻟﻘﺒﻠﺔ ﻭﺍﻟﻁﹼﺎﻫﺭ ﻤﻥ ﻏﻴﺭﻩ ﻭﺍﻟﻤﺫﻜﹼﻰ ﻤﻥ ﺍﻟﻤﻴﺘﺔ
ﺕ؟«؛ ﻗﺎل :ﺠﻌﻠ ﹸﺘﻪ ﻟﻺﺨﻭﺓ ﻤﻥ ﺍﻷ ﻡ ،ﻭﻟﹶﻡ ﺘﺠﻌل ﻟﻺﺨﻭﺓ ﻤﻥ ﻗﻀﻴ ﹸ ﻲ.
ﻤﻌﻨﻰ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻻﺼﻁﻼﺤ
ﺍﻷﺏ ﻭﺍﻷ ﻡ ﺸﻴﺌﹰﺎ؛ ﻗﺎل» :ﺘﻠﻙ ﻋﻠﻰ ﻤﺎ ﻗﻀﻴﻨﺎ ،ﻭﻫﺫﺍ ﻋﻠﻰ ﻤﺎ
ﻗﻀﻴﻨﺎ«).(22 ﺏ ﺍﻟﺜﺎﻨﻲ
ﺍﻟﻤﻁﻠ
ﻙ ﺃﻨﹼﻬﺎ »ﺤﺼﻠﺕ ﺒﻤﺭﺃﻯ ﻭﻤﺴﻤﻊ ﻭﻫﺫﻩ ﺍﻟﻭﻗﺎﺌﻊ ﻭﻏﻴﺭﻫﺎ ﻻ ﺸ ﻲ
ﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻘﻀﺎﺌ ﻨﻘ
ﻤﻥ ﺠ ﻡ ﻏﻔﻴﺭ ﻤﻥ ﺍﻟﺼﺤﺎﺒﺔ ،ﻭﻟﹶﻡ ﻴﺜﺒﺕ ﺇﻨﻜﺎ ﺭ ﺃﺤﺩ ﻤﻨﻬﻡ
ﻭﻤﺨﺎﻟﻔﺘﹸﻪ ﻟﺫﻟﻙ؛ ﻓﻜﺎﻨﺕ ﺒﺭﻫﺎﻨﹰﺎ ﻨﺎﺼﻌﹰﺎ ﻋﻠﻰ ﺇﺠﻤﺎﻉ ﺍﻟﺼﺤﺎﺒﺔ ﻋﻠﻰ ﻲ ﻓﻲ ﻨﺎﺯﻟﺔ ﻤﻥ ﺇﺫﺍ ﺘﻭﺼل ﺍﻟﻤﺠﺘﻬ ﺩ ﺇﻟﻰ ﺤﻜﻡ ﺸﺭﻋ ﱟ
ﻼ ﻤﺘﹼﺒﻌﹰﺎ ﻋﻨﺩ ﺍﻟﻘﻀﺎﺓ ﺍﻷﻭﻟﻴﻥ«).(23 ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ،ﻭﻜﻭﻨﻬﺎ ﺃﺼ ﹰ ﺼﺏﹴ؛ ﻓﺈﻨﹼﻪ ﻻ ﻴﺠﻭﺯﺍﻟﻨﹼﻭﺍﺯل ،ﻭﺍ ﹼﺘﺼل ﺒﺎﺠﺘﻬﺎﺩﻩ ﺤﻜ ﻡ ﺤﺎﻜﻡ ﻤﻨ
ﻭﻤﻤﺎ ﻴﺅﻜﹼﺩ ﻟﻙ ﺜﺒﻭﺕ ﻫﺫﺍ ﺍﻹﺠﻤﺎﻉ ،ﻭﺠﺭﻴﺎﻥ ﺍﻟﻌﻤل ﻋﻠﻰ ﺇﺒﻁﺎﻟﹸﻪ ﺒﺎﺠﺘﻬﺎ ﺩ ﺁﺨﺭ ﺍﺘﹼﻔﺎﻗﺎﹰ؛ ﻭﻗﺩ ﺤﻜﻰ ﺍﻹﺠﻤﺎﻉ ﻋﻠﻰ ﺫﻟﻙ ﻏﻴ ﺭ
ﺽ ﺤﻜ ﻡ ﺍﻟﺤﺎﻜﻡ ﻓﻲ ﻕ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻨﹼﻪ »ﻻ ﻴﻨﻘ ﻭﻓﻘﻪ :ﺍﺘﹼﻔﺎ ﹸ ﻱ ﻭﺍﺒﻥ ﺍﻟﺤﺎﺠﺏ ﻭﺍﺒﻥ ﻭﺍﺤﺩ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻷﺼﻭل؛ ﻜﺎﻵﻤﺩ
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ﺩﺭﺍﺳﺎﺕ ،ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ ،ﺍﻟﻤﺠﻠﹼﺩ ،34ﺍﻟﻌﺩﺩ 2007 ،2
ﺽ ﺒﺄﺤﺩ ﺍﻟﻘﻀﺎﺀﻴﻥ ،ﹸﺜ ﻡ ﺭﻓﻊ ﺙ ﺘﻁﻠﻴﻘﺎﺕ؛ ﻓﺈﻥ ﻗﻀﻰ ﻗﺎ ﹴ :ﺜﻼ ﹸ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻤﺠﺘﻬﺩ ﻓﻴﻬﺎ؛ ﻭﺇﻥ ﹸﻗﻠﻨﺎ ﺍﻟﻤﺼﻴﺏ ﻭﺍﺤ ﺩ؛ ﻷ ﹼﻨﻪ ﻏﻴ ﺭ
ﻑ ﺫﻟﻙ؛ ﹶﻟﻡ ﻴﺒﻁل ﻗﻀﺎﺅﻩ؛ ﻷ ﹼﻨﻪ ﺤﺼل ﻓﻲ ﺇﻟﻰ ﻤﻥ ﻴﺭﻯ ﺨﻼ ﹶ ﻥ ،ﻭﻟﻭ ﺤﻜﻡ ﺍﻟﻘﺎﻀﻲ ﺒﺎﺠﺘﻬﺎﺩﻩ ﹸﺜﻡ ﺘﻐ ﻴﺭ ﺒﺎﺠﺘﻬﺎﺩ ﺁﺨﺭ؛ ﻻ ﻤﺘﻌ ﻴ
ﻥ ﻗﻀﺎ ﺀ ل ﻤﺨﺘﻠﻑ ﻓﻴﻪ ،ﻭﺇﺒﻁﺎل ﺍﻟﻘﻀﺎﺀ ﻓﻲ ﺍﻟﻤﺠﺘﻬﺩﺍﺕ ﻴﻜﻭ ﻤﺤ ّ ﻴﻨﻘﺽ ﺍﻷ ﻭل ,ﻭﺇﻥ ﻜﺎﻥ ﺍﻟ ﹼﺜﺎ ﻨﻲ ﺃﻗﻭﻯ ﻤﻨﻪ؛ ﻏﻴﺭ ﺃ ﹼﻨﻪ ﺇﺫﺍ ﺘﺠ ﺩﺩ ﻟﻪ؛
)(28
ﻼ« . ﺒﺨﻼﻑ ﺍﻹﺠﻤﺎﻉ؛ ﻓﻴﻜﻭﻥ ﺒﺎﻁ ﹰ ﻻ ﻴﻌﻤل ﺇﻻ ﺒﺎﻟ ﹼﺜﺎ ﻨﻲ؛ ﺒﺨﻼﻑ ﻤﺎ ﻟﻭ ﺒﺎﻥ ﻟﻪ ﺍﻟﺨﻁُﺄ ﺒﺎﻟﻴﻘﻴﻥ؛ ﻓﺈﻨﹼﻪ
ﻭﻟﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ؛ ﻓﺈﻨﹼﻪ »ﻟﻭ ﺘﻘ ﺩﻡ ﺨﺼﻤﺎﻥ ﺇﹶﻟﻰ ﺍﻟﻘﺎﻀﻲ؛ ﻓﻘﺎﻻ: ﻴﻨﻘﺽ«).(24
ﻜﺎﻥ ﺒﻴﻨﻨﺎ ﺨﺼﻭﻤ ﹲﺔ ﻓﻲ ﻜﺫﺍ ،ﻭﺘﺤﺎﻜﻤﻨﺎ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻟﻘﺎﻀﻲ ﻓﻼﻥ؛
ﻓﺤﻜﻡ ﺒﻴﻨﻨﺎ ﺒﻜﺫﺍ؛ ﻟﻜ ﹼﻨﺎ ﹸﻨﺭﻴﺩ ﺃﻥ ﻨﺴﺘﺄﻨﻑ ﺍﻟﺤﻜﻡ ﻓﻴﻬﺎ ﻋﻨﺩﻙ؛ ﻥ ﻤﻥ ﻭﺠﻭﻩ: ﺜﺎﻨﻴ ﹰﺎ :ﻭﺃﻤﺎ ﺍﺴﺘﺩﻻﻟﹸﻬﻡ ﺒﺎﻟﻤﻌﻘﻭل؛ ﻓﻜﺎﺌ
ﺢ ﺍﻟﻤﻨﻊ«).(29
ﻓﺎﻷﺼ ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟ ﹼﺜﺎﻨﻲ ﻟﻴﺱ ﺒﺄﻭﻟﻰ ﻤﻥ ﺍﻷ ﻭل ﺤﺘﻰ ﺃ ﻭﻟﻬﺎ :ﺃ
ل ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﻫﺫﺍ؛ ﻭﺍﻟﻅﹼﺎﻫ ﺭ ﻤﻤﺎ ﻴﺫﻜﺭﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺤﻭ َ ل ﻤﻨﻬﻤﺎ ﺍﻟﻅﻥ ،ﻭﺤﻴﺙ ﺘﺭﺩﺩ ﺍﻷﻤﺭ ﻥ ﻏﺎﻴﺔ ﻤﺎ ﻴﻔﻴﺩﻩ ﻜ ﱞ ﻴﻨﻘﻀﻪ؛ ﻓﺈ
ﻲ ﻫﻭ ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻤﻌﻨ ﺽ ﺒﺎﻻﺠﺘﻬﺎﺩ« ﺃ »ﺍﻻﺠﺘﻬﺎﺩ ﻻ ﻴﻨﻘ ﻥ ﺍﻟﺜﹼﺎﻨﻲ ﻻ ﻴﻘﻭﻯ ﻋﻠﻰ ﺭﻓﻊ ﺍﻷﻭل؛ ﻭﻤﻥ ﺠﻤﻠﺔ ﺒﻴﻥ ﻅﻨﹼﻴﻥ؛ ﻓﺈ
ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺫﻱ ﺍﺘﹼﺼل ﺒﻪ ﺤﻜ ﻡ ﻗﻀﺎﺌﻲ؛ ﻭﻤﻥ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻤﺸﻌﺭﺓ ﻥ ﻻ ﻴﺭﻓﻊ ﺇﻻ ﺒﻴﻘﻴﻥﹴ ،ﺃﻭ ﻥ ﺍﻟﻅ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﺘﻘﺭﺭﺓ ﻋﻨﺩ ﺍﻟﻌﻠﻤﺎﺀ ﺃ
ﺒﺫﻟﻙ ﻤﺎ ﻴﻠﻲ: ﻥ ﺃﻗﻭﻯ ﻤﻨﻪ ﻓﻲ ﻤﻘﺘﻀﻰ ﺍﻟﻔﻜﺭ ﻭﺍﻟﻨﹼﻅﺭ. ﻅﱟ
ﺃ ﻭ ﹰﻻ :ﺍﺴﺘﻌﻤﺎﻟﹸﻬﻡ ﻟﻔﻅ »ﺍﻟﻨﹼﻘﺽ«؛ ﺒﺩل ﻟﻔﻅ »ﺍﻹﻓﺴﺎﺩ« ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻷﻭل ﺒﻌﺩ ﺍﻟﺤﻜﻡ ﺒﻤﻘﺘﻀﺎﻩ ﻗﺩ ﻭﻗﻊ ﺜﺎﻨﻴﻬﺎ :ﺃ
ﻕ ﻤﻌﻨﻰ ﺒﺎﻟﻨﹼﻘﺽ ﻓﻲ ﺍﻟﻠﹼﻐﺔ؛ ﻫﻭ ﺇﻓﺴﺎﺩ ﻤﺎ ﺃُﺒﺭﻡ ﻭﻨﺤﻭﻩ؛ ﻭﺃﻟﺼ ﹸ ﻑ ﻓﻴﻪ، ﺽ ﺒﺄﻤ ﹴﺭ ﻤﺨﺘﻠ ﺼﺤﻴﺤﹰﺎ ﺒﺈﺠﻤﺎﻉﹴ؛ ﻓﻠﻭ ﻨﻘﺽ؛ ﻓﺈﻨﻤﺎ ﻴﻨﻘ
)(30
ﻤﻥ ﺍﻟﻌﻘﻭﺩ ﻭﺍﻷﺒﻨﻴﺔ ؛ ﻭﺍﻹﺒﺭﺍ ﻡ ﺇﻨﻤﺎ ﻴﺘﺼﻭ ﺭ ﻓﻲ ﺍﻻﺠﺘﻬﺎﺩ ﺽ ﺍﻟﻤﺠﻤﻊ ﻋﻠﻴﻪ ﺒﺎﻟﻤﺨﺘﻠﹶﻑ ﻓﻴﻪ ﻏﻴ ﺭ ﻤﻘﺒﻭل؛ ﻭﻓﻲ ﺘﻘﺭﻴﺭ ﻭﻨﻘ
ﺽ ﺍﻟﻔﻘﻬﺎﺀ ﻲ ﻻﺯﻡ ﺍﻟﺘﹼﻨﻔﻴﺫ؛ ﻭﻟﺫﻟﻙ ﻋﺒﺭ ﺒﻌ ﺍﻟﻤﺘﺒﻭﻉ ﺒﺤﻜﻡ ﻗﻀﺎﺌ ﺢ ﺒﺎﻻ ﹼﺘﻔﺎﻕﻲ» :ﻻ ﻴﺠﻭ ﺯ ﻨﻘﺽ ﻤﺎ ﺼ ل ﺍﻟﻜﺎﺴﺎﻨ ﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ ﻴﻘﻭ ُ
)(31
ﺢ« . ﻱ ﺼﺤﻴ ﻋﻥ ﺍﻟﻘﺎﻋﺩﺓ ﺒﻘﻭﻟﻪ» :ﻻ ﻴﻨﻘﺽ ﺤﻜ ﻡ ﺍﺠﺘﻬﺎﺩ ﻲ؛
ل ﻗﻁﻌ ﺤﺘﻪ ،ﻭﻷ ﹼﻨﻪ ﻟﻴﺱ ﻤﻊ ﺍﻟ ﹼﺜﺎﻨﻲ ﺩﻟﻴ ٌ ل ﻤﺨﺘﻠﻑ ﻓﻲ ﺼ ﺒﻘﻭ ٍ
ﺜﺎﻨﻴ ﹰﺎ :ﺘﻌﻠﻴﻠﹸﻬﻡ ﻤﻨ ﻊ ﺍﻟﻨﹼﻘﺽ ﺒﺎﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﺴﺘﻘﺭﺍﺭ ﻲ،
ﺤﺔ ﻗﻀﺎﺀ ﺍﻟﻘﺎﻀﻲ ﺍﻷ ﻭل ﺜﺒﺕ ﺒﺩﻟﻴل ﻗﻁﻌ ﱟ ﻱ ،ﻭﺼ ﺒل ﺍﺠﺘﻬﺎﺩ
ﺍﻷﺤﻜﺎﻡ ،ﻭﺍﻟﺒﻌﺩ ﻋﻥ ﺍﻟﻔﻭﻀﻰ ﻭﺍﻻﻀﻁﺭﺍﺏ ،ﻭﺫﻟﻙ ﺇﻨﻤﺎ ﻱ ﻭﺠ ﻪ ﺍ ﹼﺘﻀﺢ ﻟﻪ؛ ﻓﻼ ﻭﻫﻭ ﺇﺠﻤﺎﻋﻬﻡ ﻋﻠﻰ ﺠﻭﺍﺯ ﺍﻟﻘﻀﺎﺀ ﺒﺄ
)(25
ﻲ ﺩﻭﻥ ﻏﻴﺭﻩ؛ ﻭﺫﻟﻙ ﻤﺎ ﺃﻟﻤﺢ ﺇﻟﻴﻪ ﻴﺘﺼﻭ ﺭ ﻓﻲ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻘﻀﺎﺌ ﺸﺒﻬ ﹲﺔ« . ل ﻗﺎﻁ ﹴﻊ ﺒﻤﺎ ﻓﻴﻪ ﹸ ﺽ ﻤﺎ ﻤﻀﻰ ﺒﺩﻟﻴ ٍ ﻴﺠﻭ ﺯ ﻨﻘ
ﻱ ﺒﻘﻭﻟﻪ» :ﻭﺃ ﻤﺎ ﺍﻟﻤﺠﺘﻬ ﺩ ﺇﺫﺍ ﺃ ﺩﺍﻩ ﺍﺠﺘﻬﺎ ﺩﻩ ﺇﻟﻰ ﺤﻜﻡ ..ﻓﺈ ﻤﺎ
ﺍﻵﻤﺩ ﻥ ﺘﺠﻭﻴﺯ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻻﺠﺘﻬﺎﺩ ﻴﻠﺯ ﻡ ﻤﻨﻪ ﺜﺎﻟﺜﹸﻬﺎ :ﺃ
ﺃﻥ ﻴ ﹼﺘﺼل ﺒﺫﻟﻙ ﺤﻜ ﻡ ﺤﺎﻜﻡ ﺁﺨﺭ ،ﺃﻭ ﻻ ﻴ ﹼﺘﺼل؛ ﻓﺈﻥ ﻜﺎﻥ ﺍﻷ ﻭل ل ﻴﺅﻭل ل ﺒﺎﻁ ٌ ﺘﺠﻭﻴ ﺯ ﻨﻘﻀﻪ ﺒﺎﺠﺘﻬﺎﺩ ﺁﺨﺭ ﻭﻫﻜﺫﺍ ،ﻭﻫﻭ ﺘﺴﻠﺴ ٌ
ﺴﺎﺒﻕ ﻨﻅﺭﹰﺍ ﺇﻟﻰ ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺤﻜﻡ ﻟﹶﻡ ﻴﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟ ﺇﻟﻰ ﻋﺩﻡ ﺍﺴﺘﻘﺭﺍﺭ ﺍﻷﺤﻜﺎﻡ ،ﻭﺍﻀﻁﺭﺍﺏ ﺍﻷﺤﻭﺍل ،ﻭﻓﻲ ﺫﻟﻙ ﻤﻥ
ﺍﻟﺤﺎﻜﻡ ﻭﻤﺼﻠﺤﺘﻪ«).(32 ﺍﻟﻤﺸ ﹼﻘﺔ ﻭﺍﻟﺤﺭﺝ ﻤﺎ ﻻ ﻴﺨﻔﻰ ،ﻭﻫﻭ ﺃﻤ ﺭ ﻴﺘﻨﺎﻓﹶﻰ ﻤﻊ ﻤﻘﺼﻭﺩ
ﺽ ﺍﻟﻨﹼﺯﺍﻉ؛ ﻗﺎل ﺍﻟﺸﹼﺎﺭﻉ ﻤﻥ ﻨﺼﺏ ﺍﻟﺤﻜﹼﺎﻡ ﻟﻔﺼل ﺍﻟﺨﺼﺎﻡ ﻭﻓ
ﺏ ﺍﻟﺜﺎﻟﺙ
ﺍﻟﻤﻁﻠ ﻲ ﻤﻘﺭﺭﹰﺍ ﺫﻟﻙ» :ﻟﻭ ﹸﻨﻘﺽ ﺍﻻﺠﺘﻬﺎ ﺩ ﺒﺎﻻﺠﺘﻬﺎﺩ؛ ﻟﻨﹸﻘﺽ ﺍﻟﻐﺯﺍﻟ
ﻲ
ﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺸﹼﺨﺼ ﻨﻘ ﺍﻟﻨﹼﻘﺽ ﺃﻴﻀﹰﺎ ﻭﻟﺘﺴﻠﺴل؛ ﻓﺎﻀﻁﺭﺒﺕ ﺍﻷﺤﻜﺎﻡ ،ﻭﻟﹶﻡ ﻴﻭﺜﻕ
ﻲ» :ﺇ ﹼﻨﻪ
ل ﺍﻟﻜﺎﺴﺎﻨ ﹺﺒﻬﺎ«)(26؛ ﻭﻓﻲ ﺍﻟﺘﹼﺄﻜﻴﺩ ﻋﻠﻰ ﻋﻴﻥ ﺍﻟﻤﻌﻨﻰ؛ ﻴﻘﻭ ُ
ﺇﺫﺍ ﺍﺠﺘﻬﺩ ﺍﻟﻤﺠﺘﻬ ﺩ ﻟﻨﻔﺴﻪ ،ﻭﻋﻤل ﺒﻤﻘﺘﻀﻰ ﺍﺠﺘﻬﺎﺩﻩ ،ﻭﻟﹶﻡ ﺽ ﺁﺨﺭ ﻴﺭﻯ ﺨﻼﻑ ﺭﺃﻱ ﺍﻷ ﻭل؛ ﻀﻪ ﺒﺭﻓﻌ ﻪ ﺇﻟﻰ ﻗﺎ ﹴ ﻟﻭ ﺠﺎﺯ ﻨﻘ
ﻱ
ﻴﺤﻜﻡ ﺒﻪ ﺤﺎﻜﻡ ،ﹸﺜﻡ ﺍﺠﺘﻬﺩ ﻤﺭﺓ ﺃﺨﺭﻯ؛ ﻓﺄﺩﺍﻩ ﺍﺠﺘﻬﺎﺩﻩ ﺇﻟﻰ ﺭﺃ ﹴ ﺽ ﺁﺨﺭ ﻴﺭﻯ ﺨﻼﻑ ﺭﺃﻱ ﻓﻴﻨﻘﻀﻪ ،ﹸﺜﻡ ﻴﺭﻓﻌﻪ ﺍﻟﻤ ﺩﻋﻲ ﺇﻟﻰ ﻗﺎ ﹴ
ﻉ ﻟﻪ ﺍﻟﺘﹼﻤﺴﻙ ﺒﺎﻻﺠﺘﻬﺎﺩ ﺍﻷﻭل ،ﺃﻭ ﻑ ﻟﻸﻭل؛ ﻓﻬل ﻴﺸﺭ ﻤﺨﺎﻟ ﺍﻟﻘﺎﻀﻲ ﺍﻟ ﹼﺜﺎﻨﻲ؛ ﻓﻴﻨﻘﺽ ﻨﻘﻀﻪ ،ﻭﻴﻘﻀﻲ ﻜﻤﺎ ﻗﻀﻰ ﺍﻷ ﻭل؛
ﻑ ﻋﻠﻰ ﻤﺫﻫﺒﻴﻥ: ﻴﻠﺯﻤﻪ ﺘﺭﻜﻪ ﻟﻠﺜﹼﺎﻨﻲ؟ ﻓﻴﻪ ﺨﻼ ﹲ ﻓﻴﺅ ﺩﻱ ﺇﻟﻰ ﺃﻥ ﻻ ﺘﻨﺩﻓﻊ ﺍﻟﺨﺼﻭﻤ ﹸﺔ ﻭﺍﻟﻤﻨﺎﺯﻋ ﹸﺔ ﺃﺒﺩﹰﺍ ،ﻭﺍﻟﻤﻨﺎﺯﻋﺔ
ﻥ
ﺏ ﺍﻷﻭل :ﻭﻫﻭ ﺍﻟﻅﹼﺎﻫ ﺭ ﻤﻥ ﻜﻼﻡ ﺃﻜﺜﺭ ﺍﻷﺼﻭﻟﻴﻴﻥ ﺃ ﺍﻟﻤﺫﻫ ﺏ ﺍﻟﻔﺴﺎﺩ ،ﻭﻤﺎ ﺃ ﺩﻯ ﺇﻟﻰ ﺍﻟﻔﺴﺎﺩ ﻓﺴﺎ ﺩ«).(27 ﺴﺒ
ﺍﻟﻤﺠﺘﻬﺩ ﻟﻨﻔﺴﻪ ﺇﺫﺍ ﺘﻐﻴﺭ ﺍﺠﺘﻬﺎﺩﻩ ،ﻭﻟﹶﻡ ﻴﺤﻜﻡ ﺒﻪ ﺤﺎﻜﻡ؛ ﻓﺈﻨﹼﻪ ﻴﻌﻤل ﻭﻤﻥ ﺍﻷﻤﺜﻠﺔ ﺍﻟﺠﺎﺭﻴﺔ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ؛ ﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻴﻪ
ل
ﺽ ﺍﺠﺘﻬﺎﺩﻩ ﺍﻷﻭل ،ﻭﻻ ﻴﺠﻭ ﺯ ﻟﻪ ﺒﺤﺎ ٍ ﺒﺎﻻﺠﺘﻬﺎﺩ ﺍﻟﺜﹼﺎﻨﻲ ،ﻭﻴﻨﻘ ﻲ ﺒﻘﻭﻟﻪ» :ﻟﻭ ﺠﻌل ﺍﻷﻤﻴ ﺭ ﻟﻠ ﻤﻘﺎﺘﻠﻴﻥ ﻤﻥ ﺃﺴﻼﺏ ﺍﻟﻘﺘﻠﻰ ﺍﻟﺴﺭﺨﺴ
ﻕ ﺒﻪ).(33
ﺍﻟﺘﻌﻠﹼ ﹸ ﻑ ﺭﺃﻴﻪ؛ ﻓﺈ ﹼﻨﻪ ﻻ ﻤﻥ ﻏﻴﺭ ﺘﻨﻔﻴل ،ﹸﺜ ﻡ ﺭﻓﻊ ﺫﻟﻙ ﺇﻟﻰ ﻤﻥ ﻴﺭﻯ ﺨﻼ ﹶ
ل ﺒﺎﺠﺘﻬﺎﺩﻩ ﺍﻷﻭل ،ﻭﻻ ﻴﻨﻘﻀﻪ، ﺏ ﺍﻟﺜﹼﺎﻨﻲ :ﺃﻨﹼﻪ ﻴﻌﻤ ُ ﺍﻟﻤﺫﻫ ﻼ ﻤﺨﺘﻠﻔﹰﺎ ﻓﻴﻪ.. ﻴﺒﻁل ﺸﻴﺌﹰﺎ ﻤ ﻤﺎ ﻓﻌﻠﻪ؛ ﻷ ﹼﻨﻪ ﺃﻤﻀﻰ ﺒﺎﺠﺘﻬﺎﺩﻩ ﻓﺼ ﹰ
ﻥ ﺍﻟﻨﺠﺎﺭ ﻋﻥ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺼﻴﻐﺔ ﺏ ﺤﻜﺎﻩ ﺍﺒ ﻭﻫﺫﺍ ﺍﻟﻤﺫﻫ ﻓﻠﻴﺱ ﻷﺤﺩ ﺃﻥ ﻴﺒﻁﻠﻪ ﺒﻌﺩ ﺫﻟﻙ ،ﻭﺇﻥ ﻜﺎﻥ ﻤﺨﺎﻟﻔﹰﺎ ﻟﺭﺃﻴﻪ ﺤ ﹼﺘﻰ ﺇﺫﺍ
ﺍﻟﺘﹼﻤﺭﻴﺽ).(34 ﻥ ﺃﻭ ﺒ ﹼﺘﺔ؛ ﻓﺈﻥ ﻋﻤﺭ ﻗﺎل ﻻﻤﺭﺃﺘﻪ :ﺃﻨﺕ ﺨﻠ ﻴ ﹲﺔ ﺃﻭ ﺒﺭ ﻴ ﹲﺔ ﺃﻭ ﺒﺎﺌ
ﻭﺃﻗﻭﺍل ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺘﹸﺅﺨﺫ ﻤﻥ ﺨﻼل ﺍﻟﻔﺭﻭﻉ ﻲ
ﻭﺍﺒﻥ ﻤﺴﻌﻭﺩ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻻ :ﻴﻘﻊ ﺒﻪ ﺭﺠﻌ ﻴﺔ؛ ﻭﻗﺎل ﻋﻠ
- 275 -
ﻋﺒﺩ ﺍﷲ ﻤﺼﻁﻔﻰ ﺍﻟﻔﻭﺍﺯ ﻭﻤﺤﻤﺩ ﻋﻤﺭ ﺴﻤﺎﻋﻲ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ...
ﻥ
ﻥ ﺍﻟﻤﺭﺠﻭﺡ ﻟﻠﻅ ﺍﻟﺤﻘﻴﻘﻲ؛ ﻭﺇﻨﻤﺎ ﻫﻭ ﻤﻥ ﹶﻗﺒﹺﻴل ﺘﺭﻙ ﺍﻟﻌﻤل ﺒﺎﻟﻅ ﺍﻟﺘﻲ ﻤﺜﹼﻠﻭﺍ ﺒﹺﻬﺎ ﻟﻬﺎ؛ ﻭﻤﻥ ﺘﻠﻙ ﺍﻟﻔﺭﻭﻉ ﺍﻟﺘﻲ ﻴﻜﺜﺭ ﺫﻜﺭﻫﺎ ﻋﻨﺩﻫﻡ:
ﻋﻘﺏ ﺘﺭﺠﻴﺤﻪ ﻟﺯﻭ ﻡ ﺍﻻﻨﺘﻘﺎل ﻲ ﺍﻟ ﺭﺍﺠﺢ؛ ﻭﻟﺫﻟﻙ ﻗﺎل ﺍﺒﻥ ﺍﻟﺴﺒﻜ ﺦﻥ ﺍﻟﺨﻠﻊ ﻓﺴ ﹲ ﺇﺫﺍ ﺨﺎﻟﻊ ﺍﻟﻤﺠﺘﻬ ﺩ ﺍﻤﺭﺃﺘﻪ ،ﻭﺃ ﺩﺍﻩ ﺍﺠﺘﻬﺎﺩﻩ ﺇﻟﻰ ﺃ
ﺏ
ﻥ ﺍﻟﻤﺼﺎﺤ ﻥ ﺍﻟﻅ ﺏ ﻋﻠﻴﻪ ﻤﻔﺎﺭﻗﹸﺘﻬﺎ؛ ﻷ ﻟﻼﺠﺘﻬﺎﺩ ﺍﻟﺜﹼﺎﻨﻲ» :ﻴﺠ ﻭﻟﻴﺱ ﺒﻁﻼﻕ؛ ﻓﺘﺯ ﻭﺠﻬﺎ ﺍﻟ ﺭﺍﺒﻌﺔ ﺒﻌﺩ ﺫﻟﻙ ﺒﻤﻘﺘﻀﻰ ﻫﺫﺍ ﺍﻻﻋﺘﻘﺎﺩ
ﻥ ﺍﺠﺘﻬﺎﺩﻩ ﺍﻷ ﻭل ﺨﻁٌﺄ؛ ﻓﻠﻴﻌﻤل ﺒﻪ ،ﻭﻫﺫﺍ ﻤﺎ ﺽ ﺒﺄ ﻟﻪ ﺍﻵﻥ ﻗﺎ ﹴ ﻤﻥ ﻏﻴﺭ ﻤﺤﱢﻠل ،ﹸﺜﻡ ﺘﻐ ﻴﺭ ﺍﺠﺘﻬﺎ ﺩﻩ ﻭﺃ ﺩﺍﻩ ﺇﻟﻰ ﺃ ﹼﻨﻪ ﻁﻼﻕ ،ﻓﻬل
)(42
ﺽ ﻗﺒﻠﻪ"؛ ﻭ ﻤﺭﺍﺩﻩ ﺒﺎﻟ ﹼﻨﻘﺽ ﺒﻘﻭﻟﻪ" :ﻭﻴﻨﺘﻘ ﺃﺭﺍﺩﻩ ﺍﻟﻤﺼ ﹼﻨﻑ ﻴﻌﻤل ﺒﺎﺠﺘﻬﺎﺩﻩ ﺍﻷﻭل ،ﻭﻴﺒﻘﻲ ﺯﻭﺠﺘﻪ ﻤﻌﻪ ،ﺃﻭ ﻴﻌﻤل ﺒﺎﻟﺜﹼﺎﻨﻲ
ﻙ ﺍﻟﻌﻤل ﺒﺎﻻﺠﺘﻬﺎﺩ ﺍﻷ ﻭل ،ﻭﺇﻻ ﻓﺎﻻﺠﺘﻬﺎﺩ ﻻ ﻴﻨﻘﺽ ﺘﺭ ﻭﻴﺴﺭﺤﻬﺎ؟ ﻭﺍﻟﺫﻱ ﻋﻠﻴﻪ ﺃﻜﺜ ﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻨﹼﻪ ﻴﻠﺯﻤﻪ ﺘﺴﺭﻴﺤﻬﺎ ،ﻭﻻ
)(43
ﺒﺎﻻﺠﺘﻬﺎﺩ« . ﻥ ﺍﺠﺘﻬﺎﺩﻩ ﺍﻷ ﻭل ﺽ ﺒﺄ ﻴﺠﻭ ﺯ ﻟﻪ ﺍﻟﺒﻘﺎ ﺀ ﻤﻌﻬﺎ؛ ﻭﺫﻟﻙ ﻷ ﹼﻨﻪ ﺍﻵﻥ ﻗﺎ ﹴ
ﻥ ﻭﺠﻪ ﺍﻟﻘﻭل ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﺎﺌ ﻡ ﻓﻲ ﺍﻷﺴﺎﺱ ﻋﻠﻰ ﻭﻫﻜﺫﺍ؛ ﻓﺈ ﺨﻁٌﺄ؛ ﻓﻴﺘﺭﻜﻪ ﻭﻴﻌﻤل ﺒﺎﻟﺜﹼﺎﻨﻲ ،ﻭﻟﻴﺱ ﻫﺫﺍ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻨﻘﻀﹰﺎ
ﺍﻟﺘﹼﻔﺭﻴﻕ ﺒﻴﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻤﺘﺒﻭﻉ ﺒﻌﻤل ﺍﻟﺤﺎﻜﻡ ﻭﻏﻴﺭﻩ؛ ﻭﻤﻊ ﻜﻭﻥ ﻟﻼﺠﺘﻬﺎﺩ ﺒﺎﻻﺠﺘﻬﺎﺩ؛ ﺒل ﺘﺭﻜﹰﺎ ﻟﻠﻌﻤل ﺒﺎﻻﺠﺘﻬﺎﺩ ﺍﻷ ﻭل)(35؛ ﻗﺎل
ﺱ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ﻫﻭ ﻥ ﺍﻟﺫﻱ ﺘﻤﻴل ﺇﻟﻴﻪ ﺍﻟﻨﹼﻔ ﻱ ﺍﻷﻜﺜﺭ؛ ﻓﺈ ﺫﻟﻙ ﺭﺃ ﺦ؛ ﻓﻨﻜﺢ ﻥ ﺍﻟﺨﻠﻊ ﻓﺴ ﹲ ﻲ» :ﺍﻟﻤﺠﺘﻬ ﺩ ﺇﺫﺍ ﺃ ﺩﺍﻩ ﺍﺠﺘﻬﺎﺩﻩ ﺇﻟﻰ ﺃ ﺍﻟﻐﺯﺍﻟ
ﻲ ﺍﻷﻭل ﺽ ﺍﺠﺘﻬﺎﺩﻩ ﺍﻟﺸﹼﺨﺼ ﻥ ﺍﻟﻤﺠﺘﻬﺩ ﻻ ﻴﻠﺯﻤﻪ ﻨﻘ ﺍﻟﻘﻭل ﺒﺄ ﺤﻬﺎ ،ﻭﻟﹶﻡ ﻴﺠﺯ ﺍﻤﺭﺃ ﹰﺓ ﺨﺎﻟﻌﻬﺎ ﺜﻼﺜﹰﺎ ،ﹸﺜﻡ ﺘﻐ ﻴﺭ ﺍﺠﺘﻬﺎ ﺩﻩ؛ ﻟﺯﻤﻪ ﺘﺴﺭﻴ
ﺒﺎﻟﺜﹼﺎﻨﻲ؛ ﺇﻻ ﺇﺫﺍ ﺘﺤﻘﹼﻕ ﻓﻴﻪ ﺸﺭﻁﺎﻥ؛ ﻭﻫﻤﺎ: ﻟﻪ ﺇﻤﺴﺎ ﹸﻜﻬﺎ ﻋﻠﻰ ﺨﻼﻑ ﺍﺠﺘﻬﺎﺩﻩ«).(36
ﻕ ﺍﻟﻐﻴﺭ؛ ﻓﺈﻥ ﺘﻌﻠﹼﻕ ﺒﻪ ﻟﹶﻡ ﺍﻷﻭل :ﺃﻥ ﻻ ﻴﺘﻌﻠﹼﻕ ﺒﺎﺠﺘﻬﺎﺩﻩ ﺤ ﱡ ﻭﻗﺭﺭ ﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ ﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ ﺃﻴﻀﺎﹰ ،ﻭﻋﻠﹼﻠﻪ ﺒﺄﻥ ﻅﻥ
ﻕ ﺍﻟﻐﻴﺭ ﺒﻪ ﻴﺠﺭﻴﻪ ﻤﺠﺭﻯ ﻥ ﺘﻌﻠﹼﻕ ﺤ ﹼ ﻴﻜﻥ ﻤﻠﺯﻤﹰﺎ ﺒﺘﺭﻜﻪ؛ ﻷ ﺍﻟﻤﺠﺘﻬﺩ ﺍﻟﺜﹼﺎﻨﻲ ﻗﺎﺽﹴ ﺒﺄﻥ ﺍﺠﺘﻬﺎﺩﻩ ﺍﻷﻭل ﺨﻁﺄٌ؛ ﻓﻴﻠﺯﻤﻪ ﺘﺭﻜﹸﻪ
ﻉ ﻤﻥ ﻼ ﺇﻟﻰ ﻨﻭ ﹴﻥ ﻨﻘﻀﻪ ﺁﻴ ﹰ ﺙ ﻜﻭ ﺍﻟﻤﺤﻜﻭﻡ ﺒﻪ ﻗﻀﺎﺀ؛ ﻤﻥ ﺤﻴ ﹸ ﻭﺍﻟﻌﻤل ﺒﺎﻟﻅﻥ ﺍﻟﻘﺎﺌﻡ؛ ﺤﻴﺙﹸ ﻗﺎل» :ﻴﺠﺏ ﻋﻠﻴﻪ ﻤﻔﺎﺭﻗﺘﻬﺎ؛ ﻷﻥ
ﺍﻟﻔﻭﻀﻰ ﻭﺍﻻﻀﻁﺭﺍﺏ ،ﻭﻋﺩﻡ ﺍﻻﺴﺘﻘﺭﺍﺭ؛ ﻭﻤﺴﺎﺌل ﺍﻟﻨﹼﻜﺎﺡ ﺍﻟﺘﻲ ﺍﻟﻅﹼﻥ ﺍﻟﻤﺼﺎﺤﺏ ﻟﻪ ﺍﻵﻥ ﻗﺎﺽﹴ ﺒﺄﻥ ﺍﺠﺘﻬﺎﺩﻩ ﺍﻷﻭل ﺨﻁﺄٌ
ﻕ ﺍﻟﺯﻭﺠﺔ ﻗﺩ ﺘﻌﻠﹼﻕ ﺒﺫﻟﻙ ﻥ ﺤﹼ ﻤﺜﹼﻠﻭﺍ ﺒﹺﻬﺎ ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺎﺏ؛ ﻓﺈ ﻓﻠﻴﻌﻤل ﺒﻪ«).(37
ﻕ ﺍﻟﻘﻭل ﺒﻠﺯﻭﻡ ﺍﻻﻨﺘﻘﺎل ﻋﻨﻪ؛ ﻟﻤﺎ ﺍﻻﺠﺘﻬﺎﺩ؛ ﻓﻼ ﻴﻨﺒﻐﻲ ﺇﻁﻼ ﹸ ﻲ ،ﻭﻗﺩ ﻜﺎﻥ ﻴﻌﺘﻘ ﺩ ﺠﻭﺍﺯ ﺫﻟﻙ ،ﹸﺜﻡ ﺇﺫﺍ ﻨﻜﺢ ﺍﻟﻤﺠﺘﻬ ﺩ ﺒﻼ ﻭِﻟ ﱟ
ﻥ ﺒﹺﻬﺎ.ﻴﺘﺭﺘﹼﺏ ﻋﻠﻴﻪ ﻤﻥ ﺇﻀﺭﺍﺭ ﺒ ﻴ ﹴ ﺘﻐﻴﺭ ﺍﺠﺘﻬﺎﺩﻩ ﺇﻟﻰ ﻋﺩﻡ ﺍﻟﺠﻭﺍﺯ؛ ﻓﻬل ﻴﻠﺯﻤﻪ ﻤﻔﺎﺭﻗ ﹸﺔ ﺯﻭﺠﺘﻪ ﺍﻟﺘﻲ
ﺍﻟﺜﹼﺎﻨﻲ :ﺃﻥ ﻴﻜﻭﻥ ﺍﻨﺘﻘﺎﻟﻪ ﻤﻥ ﻅﻥ ﺒﻴﻥ ﺨﻁﺅﻩ ﺇﻟﻰ ﻅﻥ ﻥ ﺍﺠﺘﻬﺎﺩﻩ ﺍﻟﺠﺩﻴﺩ ﻻ ﻴﻨﻌﻁﻑ ﺇﻟﻰ ﻤﺎ ﺘﺯﻭﺠﻬﺎ ﺒﻼ ﻭِﻟﻲ ،ﺃﻭ ﺃ
ﻅﺎﻫﺭﹴ ﺼﻭﺍﺒﻪ؛ ﻹﺠﻤﺎﻋﻬﻡ ﻋﻠﻰ ﺃﻨﹼﻪ ﻻ ﻋﺒﺭﺓ ﺒﺎﻟﻅﻥ ﺍﻟﺒﻴﻥ ﻤﻀﻰ ،ﻭﻟﻪ ﺃﻥ ﻴﻤﺴﻙ ﺘﻠﻙ ﺍﻟﺯﻭﺠﺔ؟ ﻭﺍﻟﺫﻱ ﻋﻠﻴﻪ ﺃﻜﺜ ﺭ ﺍﻟﻌﻠﻤﺎﺀ
ﺨﻁﺅﻩ)(44؛ ﻭﺃﻤﺎ ﻟﻭ ﻜﺎﻥ ﺍﻟﻅﹼﻥ ﺍﻟﺜﹼﺎﻨﻲ ﻗﺭﻴﺒﺎﹰ ﻤﻥ ﺍﻟﻅﻥ ﺍﻷﻭل؛ ﻥ ﺍﻟﺒﻴﻥ ﺨﻁﺅﻩ. ﻟﺯﻭ ﻡ ﻤﻔﺎﺭﻗﺘﻪ ﻟﻬﺎ؛ ﺇﺫ ﻻ ﻋﺒﺭﺓ ﺒﺎﻟﻅ
ﻓﺈﻨﹼﻪ ﻻ ﻴﻜﻭﻥ ﻤﻠﺯﻤﺎﹰ ﺒﺘﺭﻙ ﺍﻟﻌﻤل ﺒﻪ؛ ﺒل ﻏﺎﻴﺔﹸ ﻤﺎ ﻴﻤﻜﻥ ﻗﻭﻟﹸﻪ ﻱ» :ﻭﺃ ﻤﺎ ﺍﻟﻤﺠﺘﻬﺩ ﺇﺫﺍ ﺃ ﺩﺍﻩ ﺍﺠﺘﻬﺎ ﺩﻩ ﻭﻓﻲ ﺫﻟﻙ ﻴﻘﻭل ﺍﻵﻤﺩ
ﻋﻨﺩﺌﺫ ﻫﻭ ﺘﺨﻴﻴﺭﻩ ﻓﻲ ﺍﻟﻌﻤل ﺒﺄﻴﻬﻤﺎ ﺸﺎﺀ ،ﻭﺇﺤﺎﻟﺘﹸﻪ ﺇﻟﻰ ﻓﺘﻭﻯ ﻲ ،ﹸﺜﻡ ﺘﻐ ﻴﺭﻕ ﻨﻔﺴﻪ؛ ﻜﺘﺠﻭﻴﺯ ﻨﻜﺎﺡ ﺍﻟﻤﺭﺃﺓ ﺒﻼ ﻭﻟ ﺇﻟﻰ ﺤﻜﻡ ﻓﻲ ﺤ ﹼ
ﻗﻠﺒﻪ؛ ﻜﻤﺎ ﺃﺤﺎل ﺍﻟﻨﺒﻲ ﻭﺍﺒﺼﺔ ﺒﻥ ﻤﻌﺒﺩ ﺇﻟﻰ ﻓﺘﻭﻯ ﻗﻠﺒﻪ؛ لﺍﺠﺘﻬﺎﺩﻩ ..ﻟﺯﻤﻪ ﻤﻔﺎﺭﻗ ﹸﺔ ﺍﻟ ﺯﻭﺠﺔ ،ﻭﺇﻻ ﻜﺎﻥ ﻤﺴﺘﺩﻴﻤﹰﺎ ﻟﺤ ّ
ﺤﻴﻨﻤﺎ ﺴﺄﻟﻪ ﻋﻥ ﺍﻹﺜﻡ؛ ﻭﺫﻟﻙ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﻭﻏﻴﺭﻩ ﺍﻻﺴﺘﻤﺘﺎﻉ ﹺﺒﻬﺎ ﻋﻠﻰ ﺨﻼﻑ ﻤﻌﺘﻘﺩﻩ ،ﻭﻫﻭ ﺨﻼﻑ ﺍﻹﺠﻤﺎﻉ«).(38
ﻋﻥ ﻭﺍﺒﺼﺔ ﺃﻨﹼﻪ ﻗﺎل :ﺃﺘﻴﺕ ﺭﺴﻭل ﺍﷲ ؛ ﻓﻘﺎل» :ﺠﺌﺕ ﺘﺴﺄلُ ﻉﻥ ﺍﻟﺒﻘﺎﺀ ﻓﺭ ﺽ ﺠﻭﺍ ﺯ ﺒﻘﺎﺌﻪ ﻤﻊ ﺯﻭﺠﺘﻪ؛ ﻷ ﻭﺍﺨﺘﺎﺭ ﺍﻟﺒﻌ
ﻋﻥ ﺍﻟﺒﹺﺭ؟«؛ ﻗﻠﺕﹸ :ﻨﻌﻡ؛ ﻓﻘﺎل» :ﺍﺴﺘﻔﺕ ﻨﻔﺴﻙ؛ ﺍﻟﺒﹺﺭ ﻤﺎ ﺙ ﻗﺎل ﻟﺼﺤﺔ ﺍﻻﻨﻌﻘﺎﺩ ،ﻭﻫﻭ ﺍﺨﺘﻴﺎﺭ ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺸﹼﻜﻭﺭ؛ ﺤﻴ ﹸ
ﺍﻁﻤﺄﻨﹼﺕ ﺇﻟﻴﻪ ﺍﻟﻨﹼﻔﺱ ،ﻭﺍﻁﻤﺄﻥ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺏ ،ﻭﺍﻹﺜﹾﻡ ﻤﺎ ﺤﺎﻙ ﻓﻲ ﻉ ﺼﺤﺔ ﺍﻻﻨﻌﻘﺎﺩ، ﻥ ﺍﻟﺒﻘﺎﺀ ﻓﺭ ﻼ» :ﺃﻗﻭل ﻓﻴﻪ :ﺇ ﻤﺭﺠﺤﹰﺎ ﻭﻤﻌﹼﻠ ﹰ
ﻨﻔﺴﻙ ،ﻭﺘﺭﺩﺩ ﻓﻲ ﺍﻟﺼﺩﺭ؛ ﻭﺇﻥ ﺃﻓﺘﺎﻙ ﺍﻟﻨﹼﺎﺱ ﻭﺃﻓﺘﻭﻙ«)(45؛ ﻭﻗﺩ ﻜﺎﻥ ﻴﻌﺘﻘﺩ ﺼﺤﺘﻪ؛ ﻓﻜﺎﻥ ﻜﻨﻘﺽ ﺍﻟﺤﻜﻡ؛ ﺘﺩﺒﺭ؛ ﻭﻗﻴل :ﺇﻥ ﻟﹶﻡ
ﻭﻓﻲ ﺒﻴﺎﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺫﻱ ﻤﻥ ﺃﺠﻠﻪ ﺃﺤﺎل ﺍﻟﻨﺒﻲ ﻭﺍﺒﺼﺔ ﺒﻥ ﻴﺘﹼﺼل ﺒﻪ ﺤﻜ ﻡ ﺤﺎﻜﻡ؛ ﻭﻫﻭ ﺍﻷﺸﺒﻪ«).(39
ﻤﻌﺒﺩ ﻋﻠﻰ ﻓﺘﻭﻯ ﻗﻠﺒﻪ؛ ﻴﻘﻭل ﺍﻟﻁﹼﻴﺒﻲ» :ﺇﺫﺍ ﻭﺠﺩﺕ ﻨﻔﺴﻙ ﻥ ﻤﻌﻨﻰ ﺍﻟﻘﺎﻋﺩﺓ ﻋﻨﺩ ﻫﺅﻻﺀ ﺃﻭﺴﻊ ﻤﻥ ﻤﻌﻨﺎﻫﺎ ﻭﺍﻟﻅﹼﺎﻫ ﺭ ﺃ
ﺘﺭﺘﺎﺏ ﻓﻲ ﺍﻟﺸﹼﻲﺀ ﻓﺎﺘﺭﻜﻪ؛ ﻓﺈﻥ ﻨﻔﺱ ﺍﻟﻤﺅﻤﻥ ﺘﻁﻤﺌﻥ ﺇﻟﻰ ﻋﻨﺩ ﺍﻟﺠﻤﻬﻭﺭ؛ ﻓﻬﻡ ﻻ ﻴﺸﺘﺭﻁﻭﻥ »ﻓﻲ ﻋﺩﻡ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ
ﺍﻟﺼﺩﻕ ،ﻭﺘﺭﺘﺎﺏ ﻤﻥ ﺍﻟﻜﺫﺏ؛ ﻓﺎﺭﺘﻴﺎﺒﻙ ﻓﻲ ﺍﻟﺸﹼﻲﺀ ﻤﺒﻨﻲ ﻋﻠﻰ ﺒﻤﺜﻠﻪ ﺃﻥ ﻴﻘﺘﺭﻥ ﺤﻜﻡ ﺍﻟﺤﺎﻜﻡ ﺒﻪ؛ ﺒل ﻤﺠﺭﺩ ﺍﻹﻤﻀﺎﺀ ﻭﺍﻟﺩﺨﻭل
ﻜﻭﻨﻪ ﺒﺎﻁﻼ ﺃﻭ ﻤﻅﻨﹼﺔﹰ ﻟﻠﺒﺎﻁل؛ ﻓﺎﺤﺫﺭﻩ ،ﻭﺍﻁﻤﺌﻨﺎﻨﹸﻙ ﺇﻟﻰ ﺍﻟﺸﹼﻲﺀ ﻓﻲ ﺍﻟﻌﻤل ﺒﻨﺎ ﺀ ﻋﻠﻰ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻷﻭل؛ ﻴﻜﻔﻲ ﻓﻲ ﻋﺩﻡ
ﻤﺸﻌﺭ ﺒﻜﻭﻨﻪ ﺤﻘﹼﺎﹰ؛ ﻓﺎﺴﺘﻤﺴﻙ ﺒﻪ«).(46 ﻲ: ﺍﻟﻨﹼﻘﺽ«)(40؛ ﻭﻓﻲ ﺒﻴﺎﻥ ﻭﺠﻪ ﺫﻟﻙ ﺍﻟﺘﹼﻘﺭﻴﺭ؛ ﻴﻘﻭل ﺍﻟﻜﺎﺴﺎ ﻨ
ﻥ ﺍﻟﻘﻭل ﺒﻠﺯﻭﻡ ﺍﻟﻨﹼﻘﺽ ﻤﻁﻠﻘﺎﹰ؛ ﻭﺃﻤﺎ ﺇﺫﺍ ﺍﻨﺘﻔﻰ ﺍﻟﺸﹼﺭﻁﺎﻥ؛ ﻓﺈ ل ﺍﻟﻘﻀﺎﺀ »ﻭﺍ ﹼﺘﺼﺎل ﺍﻹﻤﻀﺎﺀ ﺒﻤ ﹾﻨﺯﻟﺔ ﺍ ﹼﺘﺼﺎل ﺍﻟﻘﻀﺎﺀ ،ﻭﺍ ﹼﺘﺼﺎ ُ
ﺏ ﻋﻠﻴﻪ ﻗﺩ ﻴﻭﻗﻊ ﺍﻟﻤﻜﻠﹼﻑ ﻓﻲ ﺒﻌﺽ ﺍﻷﺤﻴﺎﻥ ﻓﻲ ﺍﻟﻤﺸﻘﹼﺔ ،ﻭﻴﺠﻠ ل ﺍﻹﻤﻀﺎﺀ«).(41 ﻴﻤﻨ ﻊ ﻤﻥ ﺍﻟ ﹼﻨﻘﺽ؛ ﻓﻜﺫﺍ ﺍ ﹼﺘﺼﺎ ُ
ﻤﻥ ﺍﻟﺤﺭﺝ ﻤﺎ ﺘﻘﺭﺭ ﺭﻓﻌﻪ ﻋﻥ ﺼﻨﹸﻭﻑ ﺍﻟﺘﹼﻜﺎﻟﻴﻑ ﺒﻤﺎ ﻻ ﻤﺠﺎل ﺢ ﻋﻨﺩ ﺍﻟﺠﻤﻬﻭﺭ :ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻫﻭ ﻟﺯﻭ ﻡ ﻨﻘﺽ ﻭﺍﻟﺭﺍﺠ
ﻕ ﺃﺼﺎﻟ ﹰﺔ ﻤﻊ ﺘﻌﻠﻴﻠﻬﻡ ﻤﻨ ﻊ ﻨﻘﺽ ﻤﻌﻪ ﻟﻼﺤﺘﻤﺎل؛ ﻭﺫﻟﻙ ﻻ ﻴﺘﺴﺎﻭ ﹸ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻷﻭل ﺒﺎﻟﺜﹼﺎﻨﻲ ،ﻭﻟﹶﻡ ﻴﻌﺘﺒﺭﻭﺍ ﺫﻟﻙ ﻤﻥ ﹶﻗﺒﹺﻴل ﺍﻟﻨﹼﻘﺽ
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ﺩﺭﺍﺳﺎﺕ ،ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ ،ﺍﻟﻤﺠﻠﹼﺩ ،34ﺍﻟﻌﺩﺩ 2007 ،2
ﺍﻟﺠﻬﺔ ﺍﻷﺨﺭﻯ؛ ﻜﻤﺎ ﻟﻭ ﺘﻐ ﻴﺭ ﺍﺠﺘﻬﺎ ﺩﻩ ﻓﻲ ﻨﻔﺴﻪ ،ﻭﺇﻨﻤﺎ ﺤﻜ ﻡ ﻲ ﺒﻤﺎ ﻴﺘﺭﺘﹼﺏ ﻋﻠﻴﻪ ﻤﻥ ﺍﻻﻀﻁﺭﺍﺏ ﻭﻋﺩﻡ
ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻘﻀﺎﺌ
ﺍﻟﺤﺎﻜﻡ ﻫﻭ ﺍﻟﺫﻱ ﻻ ﻴﻨﻘﺽ«).(52 ﺍﻟﻭﺜﹸﻭﻕ ﺒﺎﻷﺤﻜﺎﻡ.
ﺢ :ﻫﻭ ﻋﺩﻡ ﻟﺯﻭﻡ ﺍﻻﻨﺘﻘﺎل؛ ﻭﺫﻟﻙ ﻟﻤﺎ ﺴﺒﻕ ﺘﻘﺭﻴﺭﻩ ﻭﺍﻟﺭﺍﺠ
ﻥ ﻋﻤل ﺍﻟﻤﻘﻠﹼﺩ ﺒﺭﺃﻱ ﺍﻟﻤﺠﺘﻬﺩ ﻴﺠﺭﻱ ﻓﻲ ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﹼﺎﻨﻲ ،ﻭﻫﻭ ﺃ ﺏ ﺍﻟﺭﺍﺒﻊﺍﻟﻤﻁﻠ
ﻓﻲ ﻤﺜل ﻫﺫﻩ ﺍﻷﺤﻭﺍل ﻤﺠﺭﻯ ﺍﻟﻤﺤﻜﻭﻡ ﺒﻪ؛ ﺨﺼﻭﺼﹰﺎ ﻓﻲ ﻱ
ﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺘﹼﻘﻠﻴﺩ
ﻨﻘ
ﻥ ﺍﺘﹼﺼﺎل ل ﺍﻟﺘﻲ ﻻ ﻴﻨﻘﻁ ﻊ ﻓﻴﻬﺎ ﺃﺜ ﺭ ﺭﺃﻴﻪ؛ ﻭﻗﺩ ﺘﻘﺭﺭ ﺃ ﺍﻟﻤﺤﺎ ّ
)(53
ﺍﻹﻤﻀﺎﺀ ﺒﺎﻻﺠﺘﻬﺎﺩ ﻜﺎﺘﹼﺼﺎل ﺍﻟﻘﻀﺎﺀ ﺒﻪ ؛ ﻭﻤﻥ ﺫﻟﻙ ﺍﻟ ﹶﻘﺒﻴل: ﺇﺫﺍ ﺍﺠﺘﻬﺩ ﺍﻟﻤﺠﺘﻬ ﺩ ﻟﻐﻴﺭﻩ ،ﻭﺫﻟﻙ ﺒﺄﻥ ﻴﻔﺘﻲ ﺒﻪ ﻤﻘﻠﹼﺩﹰﺍ ﻤﻥ
ﺢ ﺍﻟﻤﻘﻠﱢﺩﻴﻥ ﻤﻥ ل ﺍﻟﻨﹼﻜﺎﺡ ﻭﺍﻟﻁﹼﻼﻕ؛ ﻭﺇﻻ ﻟﻤﺎ ﺍﺴﺘﻘﺭﺕ ﻤﺼﺎِﻟ ﻤﺴﺎﺌ ُ ﻋﻭﺍ ﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ؛ ﻓﺈﻥ ﺍﺘﹼﺼل ﺒﻪ ﺤﻜ ﻡ ﺤﺎﻜﻡ؛ ﻓﻼ ﺨﻼﻑ ﺒﻴﻥ
ﻋﻭﺍ ﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ. ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻤﺘﻨﺎﻉ ﻨﻘﻀﻪ؛ ﻟﺩﺨﻭل ﺫﻟﻙ ﺍﺘﹼﻔﺎﻗﹰﺎ ﺘﺤﺕ ﻋﻤﻭﻡ ﻗﺎﻋﺩﺓ
ﻥ ﻤﻔﺎﺩ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻷﻭل ﻭﺍﻟﺜﹼﺎﻨﻲ ﺍﻟﻅﻥ، ﺃﻀﻑ ﺇﻟﻰ ﺫﻟﻙ ﺃ »ﺍﻻﺠﺘﻬﺎﺩ ﻻ ﻴﻨﻘﺽ ﺒﺎﻻﺠﺘﻬﺎﺩ« ،ﻭﻤﻤﻥ ﺤﻜﻰ ﺍﻻﺘﹼﻔﺎﻕ ﻋﻠﻰ ﺫﻟﻙ
ﻑ ﺒﺎﺨﺘﻼﻑ ﺍﻟﺸﱡﺨﻭﺹ ﻥ ﻻ ﺴﺒﻴل ﺇﻟﻰ ﺘﺘﺒﻌﻪ؛ ﻷﻨﹼﻪ ﻴﺨﺘﻠ ﹸ ﻭﺍﻟﻅ ﺍﻵﻤﺩﻱ؛ ﺤﻴﺙ ﻗﺎل ﻓﻲ ﻤﻌﺭﹺﺽ ﺘﻘﺭﻴﺭﻩ ﻷﺼل ﺍﻟﻤﺴﺄﻟﺔ» :ﺍﺘﹼﻔﻘﻭﺍ
ﻥ ﺍﻟﻘﻴﻡ ﺒﻘﻭﻟﻪ: ﻭﺍﻷﺤﻭﺍل ﻭﺍﻷﺯﻤﺎﻥ؛ ﻭﺫﻟﻙ ﻤﺎ ﺃﻜﹼﺩﻩ ﺍﻹﻤﺎ ﻡ ﺍﺒ ﻥ ﺤﻜﻡ ﺍﻟﺤﺎﻜﻡ ﻻ ﻴﺠﻭ ﺯ ﻨﻘﻀﻪ ﻓﻲ ﺍﻟﻤﺴﺎﺌل ﺍﻻﺠﺘﻬﺎﺩﻴﺔ ﻋﻠﻰ ﺃ
)(47
ﻙ ﻟﻠﻤﻜﻠﹼﻑ ﺒﺘﻌﺎﺭﺽ ﺃﻤﺎﺭﺘﻴﻥ ﻓﺼﺎﻋﺩﹰﺍ ﻋﻨﺩﻩ؛ ﺸﺽ ﺍﻟ ﹼ»ﺇﻨﻤﺎ ﻴﻌ ﹺﺭ ﻟﻤﺼﻠﺤﺔ ﺍﻟﺤﻜﻡ« .
ﻓﺘﺼﻴ ﺭ ﺍﻟﻤﺴﺄﻟ ﹸﺔ ﻤﺸﻜﻭﻜﹰﺎ ﻓﻴﻬﺎ ﺒﺎﻟﻨﹼﺴﺒﺔ ﺇﻟﻴﻪ؛ ﻓﻬﻲ ﺸﻜ ﻴ ﹲﺔ ﻋﻨﺩﻩ، ﻭﺃﻤﺎ ﺇﺫﺍ ﻟﹶﻡ ﻴﺘﹼﺼل ﺒﻪ ﺤﻜ ﻡ ﺍﻟﺤﺎﻜﻡ؛ ﻓﻬل ﻴﻠﺯﻡ ﺍﻟﻤﻘﻠﹼﺩ ﺘﺭﻙ
ﻥ ﻗﻁﻌ ﻴ ﹰﺔ
ﺕ ﺁﺨﺭ ،ﻭﺘﻜﻭ ﻥ ﻅﻨ ﻴ ﹰﺔ ﻟﻐﻴﺭﻩ ،ﺃﻭ ﻟﻪ ﻓﻲ ﻭﻗ ﻭﺭﺒﻤﺎ ﺘﻜﻭ ﺍﻟﻌﻤل ﺒﻤﻘﺘﻀﻰ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻷﻭل؟ ﺃﻭ ﺃﻨﹼﻪ ﻴﻨﻘﻀﻪ ﺃﻴﻀﺎﹰ ،ﻭﻻ
)(54
ﻋﻨﺩ ﺁﺨﺭﻴﻥ« . ل ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻴﺴﺘﻤ ﺭ ﻓﻲ ﺍﻟﻌﻤل ﺒﻤﻘﺘﻀﺎﻩ؟ ﺍﺨﺘﻠﻔﺕ ﻓﻲ ﺫﻟﻙ ﺃﻗﻭﺍ ُ
ﻤﺫﺍﻫﺏ؛ ﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﺠﻤﻠﻬﺎ ﻓﻲ ﻗﻭﻟﻴﻥ:
ﺏ ﺍﻟﺨﺎﻤﺱ ﺍﻟﻤﻁﻠ ﻕ ﺍﻟﻤﻘﻠﹼﺩ،
ﺍﻟﻘﻭل ﺍﻷﻭل :ﺃﻨﹼﻪ ﻻ ﻴﻨﻘﺽ ﺍﻻﺠﺘﻬﺎ ﺩ ﺍﻷﻭل ﻓﻲ ﺤ ﹼ
ﻲ
ﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ
ﻨﻘ ﻭﻟﻪ ﺃﻥ ﻴﺴﺘﻤ ﺭ ﻓﻲ ﺍﻟﻌﻤل ﺒﻤﻘﺘﻀﺎﻩ ،ﻭﻫﺫﺍ ﻤﺫﻫﺏ ﺍﺒﻥ ﻗﹸﺩﺍﻤﺔ
ﺏ ﻫﺫﺍ ﺍﻟﻘﻭل ل ﺃﺼﺤﺎ ﻲ ﻭﺍﺒﻥ ﺍﻟ ﹼﻨﺠﺎﺭ)(48؛ ﻭﺍﺴﺘﺩ ّ ﻭﺍﻟﻁﹼﻭﻓ
)(49
ﺍﻻﺠﺘﻬﺎ ﺩ ﺍﻟﺠﻤﺎﻋﻲ؛ ﻫﻭ ﺃﻥ ﻴﻘﻭﻡ ﺠﻤﺎﻋ ﹲﺔ ﻤﻥ ﺃﻫل ﺍﻻﺠﺘﻬﺎﺩ ﻟﻤﺫﻫﺒﻬﻡ ﺒﻤﺎ ﻴﻠﻲ :
ﺒﺎﻟﻨﹼﻅﺭ ﻓﻲ ﺤﻜﻡ ﻤﺴﺄﻟﺔ ﻤﻥ ﺍﻟﻤﺴﺎﺌل ،ﻭﻴﺨﻠﺼﻭﺍ ﺇﻟﻰ ﺤﻜ ﹴﻡ ل ﺒﺎﺠﺘﻬﺎﺩ ﺼﺤﻴﺢ ﻥ ﻋﻤل ﺍﻟﻤﻘﻠﹼﺩ ﺒﻔﺘﻭﻯ ﺍﻟﻤﺠﺘﻬﺩ ﻫﻭ ﻋﻤ ٌ -ﺃ
ﻲ ﺒﺸﺄﻨﻬﺎ ﻴﺠﺘﻤﻌﻭﻥ ﻋﻠﻴﻪ ﻜﻠﹼﻬﻡ ﺃﻭ ﻏﺎﻟﺒﻴﺘﻬﻡ ،ﻭﻤﻥ ﺼﻭﺭﻩ ﺸﺭﻋ ﻕ ﻤﻥ ﻴﻘﻠﹼﺩﻩ. ﻤﻌﺘﺒﺭ ،ﻭﻗﺩ ﺜﺒﺕ ﺃﻨﹼﻪ ﺤﻜ ﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﺤ ﹼ
ﻓﻲ ﺯﻤﺎﻨﻨﺎ ﻤﺎ ﺘﻘﻭ ﻡ ﺒﻪ ﺍﻟﻤﺠﺎﻤﻊ ﺍﻟﻔﻘﻬﻴﺔ؛ ﻓﻘﺩ ﺩﻋﺎ ﻜﺜﻴ ﺭ ﻤﻥ ﻥ ﻋﻤل ﺍﻟﻤﻘﻠﹼﺩ ﺒﻔﺘﻭﻯ ﺍﻟﻤﺠﺘﻬﺩ ﺠﺎ ﹴﺭ ﻤﺠﺭﻯ ﺍﻟﺤﻜﻡ ﺒﻪ ،ﻭﻗﺩ -ﺃ
ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﺇﻨﺸﺎﺀ ﻤﺠﺎﻤﻊ ﻓﻘﻬﻴﺔ ﻋﻠﻰ ﻨﺴﻕ ﺍﻟﻤﺠﺎﻤﻊ ﺍﻟﻌﻠﻤﻴﺔ ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻤﺤﻜﻭﻡ ﺒﻪ ﻗﻀﺎ ﺀ ﻻ ﻴﺠﻭﺯ ﻨﻘﻀﻪ ﺍﺘﹼﻔﻘﻭﺍ ﻋﻠﻰ ﺃ
ﺍﻷﺨﺭﻯ؛ ﺘﺤﻘﻴﻘﹰﺎ ﻟﻠﻬﺩﻑ ﺍﻟﻌﺎ ﻡ ﺍﻟﺫﻱ ﻴﺸﻌ ﺭ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺒﺎﻟﺤﺎﺠﺔ ﻲ» :ﻭﻟﻭ ﻨﻜﺢ ﺒﺤﺎل؛ ﻭﻓﻲ ﺘﻘﺭﻴﺭ ﺫﻟﻙ ﻭﺍﻟﺘﹼﻤﺜﻴل ﻟﻪ؛ ﻴﻘﻭل ﺍﻟﻁﹼﻭﻓ
ﻲ ﻭﺘﻁﻭﻴﺭﻩ ،ﻭﻟﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻟﻤﺠﻤ ﻊ ﺇﻟﻴﻪ ﻓﻲ ﺘﺠﺩﻴﺩ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤ ﻤﻘﹼﻠ ﺩ ﺒﻔﺘﻭﻯ ﻤﺠﺘﻬﺩ ،ﹸﺜﻡ ﺘﻐﻴﺭ ﺍﺠﺘﻬﺎﺩﻩ؛ ﻓﺎﻟﻅﹼﺎﻫ ﺭ ﺃﻨﹼﻪ ﻻ ﻴﻠﺯﻤﻪ
)(55
ﻭﺴﻴﻠ ﹰﺔ ﻟﻼﺴﺘﻨﺎﺭﺓ ﺒﺭﺃﻱ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻻﺴﺘﻨﺒﺎﻁ ؛ ﺒﻤﺎ ﻤﻥ ﻓﺭﺍﻗﹸﻬﺎ؛ ﺇﺫ ﻋﻤﻠﹸﻪ ﺒﺎﻟﻔﹸﺘﻴﺎ ﺠﺭﻯ ﻤﺠﺭﻯ ﺤﻜﻡ ﺍﻟﺤﺎﻜﻡ ﺒﻪ«).(50
ﺸﺄﻨﻪ ﺃﻥ ﻴﻐﻨﻲ ﻋﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻔﺭﺩﻱ؛ ﺨﺼﻭﺼﹰﺎ ﻓﻲ ﺍﻟﻤﺴﺎﺌل ﻕ ﺍﻟﻤﻘﻠﹼﺩ،ﺽ ﺫﻟﻙ ﺍﻻﺠﺘﻬﺎ ﺩ ﻓﻲ ﺤ ﹼ ﺍﻟﻘﻭل ﺍﻟﺜﹼﺎﻨﻲ :ﺃﻨﹼﻪ ﻴﻨﻘ
ﺍﻟﺘﻲ ﺘﺘﻌﻠﹼﻕ ﺒﻤﺼﻴﺭ ﺍﻷﻤﺔ ﻭﻤﺴﺘﻘﺒﻠﻬﺎ. ل ﻋﻨﻪ ﺇﻟﻰ ﺍﻟﺜﹼﺎﻨﻲ ،ﻭﻫﻭ ﻤﺫﻫﺏ ﺃﻜﺜﺭ ﻋﻠﻤﺎﺀ ﻭﻴﻠﺯﻤﻪ ﺍﻻﻨﺘﻘﺎ ُ
ﻲ ﻟﻴﺱ ﺒﺩﻋﺎﹰ؛ ﻓﻘﺩ ﺴﻠﻜﻪ ﺍﻟﺼﺤﺎﺒ ﹸﺔ ﻓﻲ ﻭﺍﻻﺠﺘﻬﺎ ﺩ ﺍﻟﺠﻤﺎﻋ ﻱ ﻭﺍﺒﻥ ﺍﻟﺤﺎﺠﺏ، ﻱ ﻭﺍﻵﻤﺩ ﻲ ﻭﺍﻟﺭﺍﺯ ﺍﻷﺼﻭل ،ﻜﺎﻟﻐﺯﺍﻟ
)(51
ﺙ ﺭﻭﻯ ﺃﺒﻭ ﻋﺒﻴﺩ ﻋﻥ ﻤﻴﻤﻭﻥ ﺒﻥ ﻤﻬﺭﺍﻥ ﻤﻨﺎﺴﺒﺎﺕ ﻤﺨﺘﻠﻔﺔ؛ ﺤﻴ ﹸ ﻲ . ﻭﺍﺴﺘﻅﻬﺭﻩ ﺍﻟﺯﺭﻜﺸ
ﻗﺎل :ﻜﺎﻥ ﺃﺒﻭ ﺒﻜﺭ ﺍﻟﺼ ﺩﻴﻕ ﺇﺫﺍ ﻭﺭﺩ ﻋﻠﻴﻪ ﺤﻜ ﻡ ﻨﻅﺭ ﻓﻲ ﻭﺍﺴﺘﺩﻟﹼﻭﺍ ﻋﻠﻰ ﻤﺎ ﺫﻫﺒﻭﺍ ﺇﻟﻴﻪ :ﺒﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﺘﹼﻘﻠﻴﺩ ﻓﻲ
ﻜﺘﺎﺏ ﺍﷲ ﺘﻌﺎﻟﻰ؛ ﻓﺈﻥ ﻭﺠﺩ ﻓﻴﻪ ﻤﺎ ﻴﻘﻀﻲ ﺒﻪ ﻗﻀﻰ ﺒﻪ ،ﻭﺇﻥ ﹶﻟﻡ ﻥ ﺍﻟﻤﻘﻠﹼﺩ ﻓﻲ ﺫﻟﻙ ﻴﻠﺯﻤﻪ ﺘﺭﻙ ﺠﻬﺔ ﺍﻟﻘﺒﻠﺔ؛ ﻓﺈﻨﹼﻬﻡ ﻤﺘﹼﻔﻘﻭﻥ ﻋﻠﻰ ﺃ
ﺴ ﹼﻨﺔ ﺭﺴﻭل ﺍﷲ ؛ ﻓﺈﻥ ﻭﺠﺩ ﻓﻴﻬﺎ ﻴﺠﺩ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ؛ ﻨﻅﺭ ﻓﻲ ﻲ ﻓﻲ ﻤﻌﺭﹺﺽ ﺘﻌﻠﻴﻠﻪ ﻟﻤﺎ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻷﻭل ﺇﻟﻰ ﺍﻟﺜﹼﺎﻨﻲ؛ ﻗﺎل ﺍﻟﻐﺯﺍﻟ
ﻤﺎ ﻴﻘﻀﻲ ﺒﻪ ﻗﻀﻰ ﺒﻪ ،ﻓﺈﻥ ﺃﻋﻴﺎﻩ ﺫﻟﻙ ﺴﺄل ﺍﻟ ﹼﻨﺎﺱ :ﻫل ﻋﻠﻤﺘﻡ ﺕ،
ﺍﺨﺘﺎﺭﻩ ﻤﻥ ﻭﺠﻭﺏ ﺍﻻﻨﺘﻘﺎل» :ﺇﺫﺍ ﻨﻜﺢ ﺍﻟﻤﻘﱢﻠ ﺩ ﺒﻔﺘﻭﻯ ﻤﻔ
ﺴﻭل ﺍﷲ ﻗﻀﻰ ﻓﻴﻪ ﺒﻘﻀﺎﺀ؟ ﻓ ﺭﺒﻤﺎ ﻗﺎﻡ ﺇﻟﻴﻪ ﺍﻟﻘﻭ ﻡ؛ ﻥ ﺭﺃ ﻁﻼﻕ ﺒﻌﺩ ﺍﻟ ﺩﻭﺭ، ﻁﻼﻕ ،ﻭﻗﺩ ﻨﺠﺯ ﺍﻟ ﹼ ﻭﺃﻤﺴﻙ ﺯﻭﺠ ﹶﺘﻪ ﺒﻌﺩ ﺩﻭﺭ ﺍﻟ ﹼ
ﻲ ﺴ ﹼﻨﺔ ﺴ ﹼﻨﻬﺎ ﺍﻟﻨﺒ
ﻓﻴﻘﻭﻟﻭﻥ :ﻗﻀﻰ ﻓﻴﻪ ﺒﻜﺫﺍ ﻭﻜﺫﺍ؛ ﻓﺈﻥ ﹶﻟﻡ ﻴﺠﺩ ﺢ ﺯﻭﺠﺘﻪ؟ ﻫﺫﺍ ﹸﺜﻡ ﺘﻐ ﻴﺭ ﺍﺠﺘﻬﺎﺩ ﺍﻟﻤﻔﺘﻲ؛ ﻓﻬل ﻋﻠﻰ ﺍﻟﻤﻘﹼﻠﺩ ﺘﺴﺭﻴ
ﺠﻤﻊ ﺭﺅﺴﺎﺀ ﺍﻟ ﹼﻨﺎﺱ ﻓﺎﺴﺘﺸﺎﺭﻫﻡ؛ ﻓﺈﺫﺍ ﺍﺠﺘﻤﻊ ﺭﺃ ﻴﻬﻡ ﻋﻠﻰ ﺸﻲ ﺀ ﺢ ﺃ ﹼﻨﻪ ﻴﺠﺏ ﺘﺴﺭﻴﺤﻬﺎ؛ ﻜﻤﺎ ﻟﻭ ﺘﻐ ﻴﺭ ﺼﺤﻴ ﺭﺒﻤﺎ ﻴﺘﺭ ﺩﺩ ﻓﻴﻪ؛ ﻭﺍﻟ
ﻗﻀﻰ ﺒﻪ ،ﻭﻜﺎﻥ ﻋﻤ ﺭ ﻴﻔﻌل ﺫﻟﻙ).(56 ﺼﻼﺓ؛ ﻓﺈ ﹼﻨﻪ ﻴﺘﺤ ﻭل ﺇﻟﻰ ﺍﺠﺘﻬﺎﺩ ﻤﻘﱠﻠﺩﻩ ﻋﻥ ﺍﻟﻘﺒﻠﺔ ﻓﻲ ﺃﺜﻨﺎﺀ ﺍﻟ
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ﻋﺒﺩ ﺍﷲ ﻤﺼﻁﻔﻰ ﺍﻟﻔﻭﺍﺯ ﻭﻤﺤﻤﺩ ﻋﻤﺭ ﺴﻤﺎﻋﻲ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ...
ﻥ ﺫﻟﻙ ﻻ ﻴﺭﺘﻘﻲ ﺇﻟﻰ ﺭﺘﺒﺔ ﺍﻹﺠﻤﺎﻉ ﺍﻟﺫﻱ ﺭﺃﻱ ﺍﻟﻘﻠﹼﺔ؛ ﻏﻴﺭ ﺃ ﻲ ﺃﻗﻭﻯ ﻤﻥ ﺍﻻﺠﺘﻬﺎﺩ ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ ﻙ ﻓﻲ ﺃ ﻭﻻ ﺸ
ﺘﺤﺭﻡ ﻤﺨﺎﻟﻔﺘﹸﻪ؛ ﻭﺇﻨﻤﺎ ﻫﻭ ﺍﺨﺘﻴﺎ ﺭ ﻟﺭﺃﻱ ﻤﻨﺎﺴﺏ ﺍﺠﺘﻤﻊ ﻋﻠﻴﻪ ﻥ ﺘﻭﺍﺭﺩ ﺍﻵﺭﺍﺀ ﺍﻟﻔﺭﺩﻱ؛ ﻷﻨﹼﻪ ﻴﻤﺜﹼل ﺭﺃﻱ ﺃﻜﺜﺭ ﻤﺠﺘﻬﺩ؛ ﻭﻤﻌﻠﻭ ﻡ ﺃ
ﺃﻜﺜ ﺭ ﻤﻥ ﻤﺠﺘﻬﺩ. ﻋﻠﻰ ﻨﻔﺱ ﺍﻟﻤﺤلّ ،ﻭﺼﺩﻭﺭﻫﺎ ﻋﻥ ﺤﻜﻡ ﻭﺍﺤ ﺩ ﺒﺸﺄﻨﻪ ﻴﻌﺘﺒ ﺭ
ﻭﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺍﻟﻘﺭﺍﺭ ﺇﻟﻴﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ؛ ﻫﻭ ﺃﻥ ﺍﻻﺠﺘﻬﺎﺩ ﻗﺭﻴﻨ ﹰﺔ ﻋﻠﻰ ﻗﹸﺭﺒﻪ ﻤﻥ ﺍﻟﺤﻕﹼ ،ﻭﺒﻌﺩﻩ ﻋﻥ ﺍﻟﺠ ﹶﻨﻑ؛ ﻭﺍﻟﻜﺜﺭ ﹸﺓ ﻤﻥ
ﺍﻟﺠﻤﺎﻋﻲ» ﺤﺠﺔﹲ ﻅﻨﹼﻴﺔﹲ«)(62؛ ﻭﺍﺘﹼﺒﺎﻋﻪ ﺃﻭﻟﹶﻰ ﻤﻥ ﺍﺘﹼﺒﺎﻉ ﺍﻻﺠﺘﻬﺎﺩ ﻲ» :ﻴﺠﻭ ﺯ ﻤﻌﺎﻨﻲ ﺍﻟ ﹼﺘﺭﺠﻴﺢ ﺍﻟﻤﺘﻘﺭﺭﺓ ﻋﻨﺩ ﺍﻟﻌﻠﻤﺎﺀ؛ ﻗﺎل ﺍﻟﺯﺭﻜﺸ
ﺍﻟﻔﺭﺩﻱ ،ﻭﻻ ﻴﻜﻭﻥ ﻤﻠﺯﻤﺎﹰ ﺇﻻ ﺇﺫﺍ »ﺼﺩﺭ ﺒﺘﻨﻅﻴﻤﻪ ﻗﺭﺍﺭ ﻤﻥ ﻥ ﻥ ﺍﻟﻅﻨﹼﻴﻥ ﺃﻗﻭﻯ ﻤﻥ ﺍﻟﻅ ﺢ ﺒﻜﺜﺭﺓ ﺍﻷﺩﻟﹼﺔ ﻋﻨﺩﻨﺎ؛ ﻷ ﺍﻟﺘﹼﺭﺠﻴ
)(57
ﻭﻟِﻲ ﺃﻤﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ؛ ﻓﺘﻜﻭﻥ ﻤﻘﺭﺭﺍﺕ ﺍﻟﻤﺠﻤﻊ ﺍﻻﺠﺘﻬﺎﺩﻱ ﺍﻟﻭﺍﺤﺩ؛ ﻓﻴﻌﻤل ﺒﺎﻷﻗﻭﻯ« .
ﺃﺤﻜﺎﻤﺎﹰ ﻤﻠﺯﻤﺔﹰ ﻟﻠﻜﺎﻓﹼﺔ ،ﻭﻗﻭﺍﻋﺩ ﻗﺎﻨﻭﻨﻴﺔ ﻋﺎﻤﺔ ﻟﻜلّ ﺍﻟﻨﹼﺎﺱ ،ﻴﺠﺏ ﺽ ﻓﻲ ﺤﺠﻴﺔ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋﻲ؛ ﻓﺫﻫﺏ ﺇﻟﻰ ﻭﻗﺩ ﺒﺎﻟﻎ ﺍﻟﺒﻌ
ﺍﺘﹼﺒﺎﻋﻬﺎ ،ﻭﻴﺤﺭﻡ ﻤﺨﺎﻟﻔﺘﹸﻬﺎ«)(63؛ ﻭﺫﻟﻙ ﻤﻥ ﺤﻴﺙﹸ ﻜﻭﻥ ﻁﺎﻋﺔ ﺍﻋﺘﺒﺎﺭﻩ ﺒﻤﻨﹾﺯﻟﺔ ﺍﻹﺠﻤﺎﻉ ﺍﻟﺫﻱ ﺘﺤﺭﻡ ﻤﺨﺎﻟﻔﺘﹸﻪ ﺒﻌﺩ ﺍﻨﻌﻘﺎﺩﻩ ﻓﻲ
ﻭﻟِﻲ ﺍﻷﻤﺭ ﻭﺍﺠﺒﺔﹰ. ﻕ ﻤﻥﻕ ﺍﻟﻤﺠﺘﻬﺩﻴﻥ ﺍﻟﺫﻴﻥ ﺼﺩﺭ ﻋﻨﻬﻡ ﺫﻟﻙ ﺍﻻﺠﺘﻬﺎﺩ ،ﻭﻓﻲ ﺤ ﹼ ﺤﹼ
ﺽ ﺘﻠﻙ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺘﻲ ﺼﺩﺭﺕ ﻭﺇﺫﺍ ﺍﻗﺘﻀﻰ ﺍﻷﻤ ﺭ ﻨﻘ ﻴﻘﻠﹼﺩﻭﻨﹶﻬﻡ ﻋﻠﻰ ﺍﻷﻗلّ؛ ﻭﺫﻟﻙ ﻴﻌﻨﻲ ﻋﺩ ﻡ ﺠﻭﺍﺯ ﻨﻘﻀﻪ؛ ﺴﻭﺍ ﺀ
ﺒﺎﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋﻲ؛ ﻓﻼ ﻤﺎﻨﻊ ﻤﻥ ﺫﻟﻙ؛ ﺸﺭﻴﻁ ﹶﺔ ﺃﻥ ﻴﺼﺩﺭ ﺍﺘﺼل ﺒﻪ ﺤﻜ ﻡ ﻗﻀﺎﺌﻲ ،ﺃﻭ ﻟﹶﻡ ﻴﺘﹼﺼل؟ ﻭﺍﻋﺘﻤﺩﻭﺍ ﻓﻲ ﺫﻟﻙ ﻋﻠﻰ
ﻲ ﺍﻟﺠﺩﻴﺩ ،ﻭﺃﻥ ﻲ ﺍﻷﻤﺭ ﺒﺘﻨﻅﻴﻡ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ ﻗﺭﺍ ﺭ ﻤﻥ ﻭِﻟ ﻥ ﻤﺨﺎﻟﻔﺔ ﺍﻟﻭﺍﺤﺩ ﻭﺍﻻﺜﻨﻴﻥ ﻤﺫﻫﺏ ﺒﻌﺽ ﺍﻷﺼﻭﻟﻴﻴﻥ ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﺄ
)(64
ﻴﻜﻭﻥ ﻤﺴﺘﻨﺩﻩ ﺃﻗﻭﻯ ﻤﻥ ﻤﺴﺘﻨﺩ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻷﻭل ؛ ﻗ ﻭ ﹰﺓ ﺘﻘﺘﻀﻲ ﻻ ﺘﻀ ﺭ ﻓﻲ ﺍﻨﻌﻘﺎﺩ ﺍﻹﺠﻤﺎﻉ).(58
ﺘﻐﻴﻴﺭﻩ ﻭﻨﻘﺽ ﺍﻟﻌﻤل ﺒﻪ ﻓﻲ ﺍﻟﻨﹼﻭﺍﺯل ﺍﻟﻤﺴﺘﻘﺒﻠﺔ. ﻥ ﺫﻟﻙ ﻏﻠ ﻭ ﻓﻲ ﻏﻴﺭ ﻤﺤﻠﹼﻪ؛ ﻭﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﺘﻠﻤﺱ ﻭﺍﻟﻅﹼﺎﻫ ﺭ ﺃ
ﻲ ﻤﺠﺭﺩ ﺠﻬﺩ ﻤﻥ ﻗﺒل ﻭﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ ﺃﻭﺠﻪ ﻀﻌﻔﻪ ﻭﻭﻫﻨﻪ ﻤﻥ ﺍﻟﻨﹼﻭﺍﺤﻲ ﺍﻟﺘﹼﺎﻟﻴﺔ:
ﻲ ﺍﻷﻤﺭ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺩﻭﻥ ﺃﻥ ﻴﺼﺩﺭ ﻗﺭﺍ ﺭ ﻤﻥ ﻭِﻟ ﻥ ﺍﻹﺠﻤﺎﻉ ﺍﻟﻤﺘﹼﻔﻕ ﻋﻠﻰ ﺘﺤﺭﻴﻡ ﺍﻟﻌﻤل ﻋﻠﻰ ﺨﻼﻓﻪ؛ ﺃ ﻭ ﹰﻻ :ﺍ
ﻥ ﺍﺘﹼﺒﺎﻋﻪﺒﺘﻨﻅﻴﻤﻪ؛ ﻓﻴﺠﻭ ﺯ ﻟﻶﺨﺭﻴﻥ ﺃﻥ ﻴﺠﺘﻬﺩﻭﺍ ﺒﺨﻼﻓﻪ ﺇﻻ ﺃ ﻲ ﻭﺍﻗﻌﹰﺎ ﻤﻥ ﺠﻤﻴﻊ ﻕ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺤﻜﻡ ﺍﻟﺸﹼﺭﻋ ﻫﻭ ﻤﺎ ﻜﺎﻥ ﺍﻻﺘﹼﻔﺎ ﹸ
)(59
ﺢ ﻤﻥ ﺍﺘﹼﺒﺎﻉ ﺍﻻﺠﺘﻬﺎﺩﺍﺕ ﺍﻟﻔﺭﺩﻴﺔ. ﻥ ﻫﻭ ﺍﻷﻭﻟﹶﻰ ﻭﺍﻷﺭﺠ ﻴﻜﻭ ﻙ ﻤﺠﺘﻬﺩﻱ ﺍﻷﻤﺔ ﺩﻭﻥ ﺍﺴﺘﺜﻨﺎﺀ ؛ ﻭﺫﻟﻙ ﻏﻴﺭ ﻤﺘﺤﻘﹼﻕ ﺒﻼ ﺸ
ﻲ ﺍﻟﻤﻌﺎﺼﺭ؛ ﺇﺫ ﻻ ﻴﻌﺩﻭ ﻓﻲ ﺃﻜﺜﺭ ﺼﻭﺭﻩ ﻓﻲ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ
ﺱ
ﺏ ﺍﻟﺴﺎﺩ
ﺍﻟﻤﻁﻠ ﺃﻥ ﻴﻜﻭﻥ ﺭﺃﻴﺎ ﻤﺨﺘﺎﺭﹰﺍ ﻟﻨﹸﺨﺒﺔ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ.
ﻁ ﻋﺩﻡ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺸﺭﻭ ﹸ ﻥ ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﻌﺩﻡ ﺘﺄﺜﻴﺭ ﻤﺨﺎﻟﻔﺔ ﺍﻟﺒﻌﺽ ﻓﻲ ﺍﻨﻌﻘﺎﺩ ﺜﺎﻨﻴ ﹰﺎ :ﺍ
)(60
ﻑ ﻓﻲ ﺤﻜﻡ ﺍﻟﻨﹼﺎﺩﺭ ؛ ﺍﻹﺠﻤﺎﻉ؛ ﻗﻴﺩﻭﺍ ﺫﻟﻙ ﺒﺄﻥ ﻴﻜﻭﻥ ﺍﻟﻤﺨﺎﻟ ﹸ
ﻑ
ﻥ ﺍﻟﻌﻤل ﺒﻘﺎﻋﺩﺓ »ﺍﻻﺠﺘﻬﺎﺩ ﻻ ﻴﻨﻘﺽ ﺒﺎﻻﺠﺘﻬﺎﺩ« ﻤﺘﻭ ﹼﻗ ﹲ ﺇ ﻥ ل ﺒﺄ ﻥ ﺍﻟﻘﻭ ُ ﻭﺫﻟﻙ ﻏﻴﺭ ﺤﺎﺼل ﻓﻲ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋﻲ؛ ﻓﻼ ﻴﻤﻜ
ﻋﻠﻰ ﺘﺤﻘﹼﻕ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﺸﹼﺭﻭﻁ ﺍﻟﺘﻲ ﺍﺘﹼﻔﻕ ﻋﻠﻤﺎﺀ ﺍﻷﺼﻭل ﻋﻠﻰ ﻋﺩﺩ ﺍﻟﻤﻭﺍﻓﻘﻴﻥ ﻋﻠﻰ ﻤﺎ ﺍﻨﺒﺜﻕ ﻋﻨﻪ ﻤﻥ ﺃﺤﻜﺎﻡ ﻴﻤﺜﹼل ﺍﻟﺴﻭﺍﺩ
ﺍﻋﺘﺒﺎﺭﻫﺎ ﻓﻲ ﺍﻟﻌﻤﻭﻡ؛ ﻭﺇﻥ ﺍﺨﺘﻠﻔﻭﺍ ﻓﻲ ﺒﻌﺽ ﺠﺯﺌﻴﺎﺘﻬﺎ ،ﻭﻓﻴﻤﺎ ﺍﻷﻋﻅﻡ ﻤﻥ ﺍﻷﻤﺔ ،ﻭﻤﺎ ﺨﺎﻟﻔﻪ ﺸﺫﻭ ﹲﺫ ﻻ ﻴﻠﺘﻔﺕ ﺇﻟﻴﻪ؛ ﺒل ﻗﺩ ﻴﻜﻭﻥ
ﻴﻠﻲ ﺫﻜ ﺭ ﺃﺒﺭﺯ ﻫﺫﻩ ﺍﻟﺸﹼﺭﻭﻁ: ﺱ ﻓﻲ ﺒﻌﺽ ﺍﻷﺤﻭﺍل؛ ﻫﻭ ﺍﻷﻗﺭﺏ ﺇﻟﻰ ﺍﻟﻭﺍﻗﻊ؛ ﻜﻤﺎ ﻫﻭ ﺍﻟﻌﻜ
ﻤﺸﺎﻫ ﺩ ﻤﻌﻠﻭ ﻡ.
ﻁ ﺍﻷﻭُ ل :ﻋﺩ ﻡ ﻤﺨﺎﻟﻔﺔ ﺍﻟﻘﻁﻌﻴﺎﺕ
ﺍﻟﺸﹼﺭ ﹸ ﻥ ﻤﻥ ﺜﺎﻟﺜ ﹰﺎ :ﻤﺨﺎﻟﻔﺘﹸﻪ ﻟﻺﺠﻤﺎﻉ؛ ﻓﻘﺩ ﺃﺠﻤﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃ
ﻲﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺇﺫﺍ ﻭﻗﻊ ﻤﺨﺎﻟﻔﹰﺎ ﻟﻘﻁﻌ ﻻ ﻴﺨﺘﻠﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺃ ﺃﺴﻠﻡ ﻟﻡ ﻴﺠﺏ ﻋﻠﻴﻪ ﺍﺘﹼﺒﺎﻉ ﺇﻤﺎ ﹴﻡ ﻤﻌﻴﻥ ،ﻭﻜﺎﻥ ﻤﺨﻴﺭﹰﺍ ﻓﻲ ﺘﻘﻠﻴﺩ ﻤﻥ
)(65
ﻲ ؛ ﻓﺈﻨﹼﻪ ﺴﻨﹼﺔ ﺃﻭ ﺍﻹﺠﻤﺎﻉ ﺃﻭ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺠﻠ ﻤﻥ ﺍﻟﻘﹸﺭﺁﻥ ﺃﻭ ﺍﻟ ﺸﺎﺀ ﻤﻨﻬﻡ ،ﻭﻻ ﻴﺭﻓ ﻊ ﺘﻘﻠﻴﺩﻩ ﻟﺠﻤﺎﻋﺔ ﻤﻨﻬﻡ ﺠﻭﺍ ﺯ ﺘﻘﻠﻴﺩﻩ ﻟﻐﻴﺭﻫﻡ؛
ﻲ ﻻ ﻥ ﺍﻟﻘﻁﻌ ﺍﺠﺘﻬﺎ ﺩ ﻏﻴﺭ ﻤﻌﺘﺒﺭ ،ﻭﻨﻘﻀﻪ ﺤﺘ ﻡ ﻻﺯﻡ؛ ﻭﺫﻟﻙ ﻷ ل ﺃﻥ ﻴﺒﻘﻰ ﺫﻟﻙ ﺍﻟﺘﹼﺨﻴﻴ ﺭ ﻗﺎﺌﻤﹰﺎ ﺤﺘﻰ ﻴﺭﺩ ﻤﺎ ﻴﻨﻘل ﻋﻨﻪ؛ ﺒل ﺍﻷﺼ ُ
ﺨﻼﻑ ﻓﻲ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻤﻌﻨﺎﻩ ،ﻭﻗﺩ ﻅﻬﺭﺕ ﺇﺭﺍﺩ ﹸﺓ ﺍﻟﻤﺸﺭﻉ ﻤﻨﻪ ﺼﺤﺎﺒﺔ ﻟﻡ ﻥ ﺍﻟ ﻲ» :ﺇ ﻼ ﻋﻥ ﺍﻹﻤﺎﻡ ﺍﻟﺭﺍﻓﻌ ﻲ ﻨﺎﻗ ﹰﻗﺎل ﺍﻟﺯﺭﻜﺸ
ل ﻨﻅﺭ ﻓﻲ ﻲ ﺍﻟﺫﻱ ﻫﻭ ﻤﺤ ّ ﺒﻴﻨ ﹰﺔ ﻻ ﺨﻔﺎﺀ ﻓﻴﻬﺎ؛ ﺒﺨﻼﻑ ﺍﻟﻅﻨ ﺴﺒﺏ -ﻭﻫﻭ ﻥ ﺍﻟ ﻴﻭﺠﺒﻭﺍ ﻋﻠﻰ ﺍﻟﻌﻭﺍ ﻡ ﺘﻌﻴﻴﻥ ﺍﻟﻤﺠﺘﻬﺩﻴﻥ؛ ﻷ
ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻤﻌﻨﺎﻩ ،ﻭﻟﹶﻡ ﺘﻅﻬﺭ ﺇﺭﺍﺩ ﹸﺓ ﺍﻟﻤﺸﺭﻉ ﻤﻨﻪ ﻋﻠﻰ ﻤﺤﺩﺩ؛ ﺃﻫﻠﻴ ﹼﺔ ﺍﻟﻤﻘﹼﻠﺩ ﻟﻠ ﹼﺘﻘﻠﻴﺩ -ﻋﺎ ﻡ ﺒﺎﻟ ﹼﻨﺴﺒﺔ ﺇﻟﻰ ﺃﻗﻭﺍﻟﻪ ،ﻭﻋﺩﻡ ﺃﻫﻠ ﻴﺔ ﺍﻟﻤﻘﹼﻠﺩ
ﻲ ﻤﻔﺴﺭﺍﹰ ،ﻭﻤﻘﹼﺩﻤﹰﺎ ﻋﻠﻰ ﻏﻴﺭﻩ؛ ﻭﻓﻲ ﺘﻘﺭﻴﺭ ﺫﻟﻙ ﻓﻜﺎﻥ ﺍﻟﻘﻁﻌ ﺽ ﻟﻌ ﻤﻭﻡ ﻫﺫﺍ ﺍﻟﺠﻭﺍﺏ«).(61 ﻤﻘﺘ ﹴ
ﻲ» :ﻭﺇﻨﻤﺎ ﺤﻜﻡ ﺍﻟﺤﺎﻜﻡ ﻫﻭ ﺍﻟﺫﻱ ﻻ ﻴﻨﻘﺽ؛ ﺍﻟﻤﻌﻨﻰ ﻴﻘﻭل ﺍﻟﻐﺯﺍﻟ ﺝ ﻋﻥ ﺍﺠﺘﻬﺎﺩﺍﺕ ﻤﺘﻌﺩﺩﺓ ﻲ ﻻ ﺘﺨﺭ ﻓﺤﺠﻴﺔ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ
ﻼ ﻗﺎﻁﻌﹰﺎ؛ ﻓﺈﻥ ﺃﺨﻁﺄ ﺼﹰﺎ ﻭﻻ ﺩﻟﻴ ﹰﻭﻟﻜﻥ ﺒﺸﺭﻁ ﺃﻥ ﻻ ﻴﺨﺎﻟﻑ ﻨ ﻟﻌﺩﺓ ﺃﻓﺭﺍﺩ ﻤﻥ ﺍﻟﻤﺠﺘﻬﺩﻴﻥ؛ ﻭﺇﺫﺍ ﻨﺎﻗﺵ ﺍﻟﻌﻠﻤﺎﺀ ﻫﺫﻩ ﺍﻻﺠﺘﻬﺎﺩﺍﺕ
ل ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻟ ﹼﻨﺹ ﻨﻘﺼﻨﺎ ﺤﻜﻤﻪ ،ﻭﻜﺫﻟﻙ ﺇﺫﺍ ﺘﻨ ﺒﻬﻨﺎ ﻷﻤ ﹴﺭ ﻤﻌﻘﻭ ٍ ﺍﻟﻤﺘﻌﺩﺩﺓ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻭﺍﺤﺩﺓ ،ﻭﺍﺨﺘﺎﺭﻭﺍ ﻭﺍﺤﺩﹰﺍ ﻤﻨﻬﺎ؛ ﻜﺎﻥ ﺫﻟﻙ
ﻤﻨﺎﻁ ﺍﻟﺤﻜﻡ ﺃﻭ ﺘﻨﻘﻴﺤﻪ؛ ﺒﺤﻴﺙ ﻴﻌﻠﻡ ﺃ ﹼﻨﻪ ﻟﻭ ﺘﻨ ﺒﻪ ﻟﻪ ﻟﻌﻠﻡ ﻗﻁﻌﹰﺎ ل ﻤﻥ ﻥ ﺭﺃﻱ ﺍﻟﻜﺜﺭﺓ ﺃﻓﻀ ُ ﻙﺃ ﺒﻤﺜﺎﺒﺔ ﺍﻻﺨﺘﻴﺎﺭ ﺒﻴﻥ ﺍﻵﺭﺍﺀ؛ ﻭﻻ ﺸ
- 278 -
ﺩﺭﺍﺳﺎﺕ ،ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ ،ﺍﻟﻤﺠﻠﹼﺩ ،34ﺍﻟﻌﺩﺩ 2007 ،2
ل؛ ﻓﺄﺨﺫ ﺒﻪ ﹸﺜ ﻡ ﻋﺎﺭﻀﻪ
ﺍﻟﻘﺒﻠﺔ ﻭﻏﻴﺭﻫﺎ؛ ﺇﺫﺍ ﻏﻠﺏ ﻋﻠﻰ ﻅ ﹼﻨﻪ ﺩﻟﻴ ٌ ﺒﻁﻼﻥ ﺤﻜﻤﻪ؛ ﻓ ﻴﻨﻘﺽ ﺍﻟﺤﻜ ﻡ«).(66
ل ﺁﺨ ﺭ ﺒﻌﺩ ﺫﻟﻙ؛ ﻓﺈ ﹼﻨﻪ ﻴﻌﻤل ﺒﺎﻟ ﹼﺜﺎ ﻨﻲ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﻭﻻ ﻴﻨ ﹸﻘﺽ
ﺩﻟﻴ ٌ ﻥ ﻗﻀﺎﺀ ﻱ» :ﻭﺍﻋﻠﻡ ﺃ ﻭﻓﻲ ﻨﻔﺱ ﺍﻟﻤﻌﻨﻰ ﻴﻘﻭل ﺍﻟﺭﺍﺯ
)(72
ﻤﺎ ﻤﻀﻰ« . ﻼ ﻗﺎﻁﻌﹰﺎ؛ ﻓﺈﻥ ﺽ؛ ﺒﺸﺭﻁ ﺃﻥ ﻻ ﻴﺨﺎﻟﻑ ﺩﻟﻴ ﹰ ﺍﻟﻘﺎﻀﻲ ﻻ ﻴﻨﺘﻘ
ﺨﺎﻟﻔﻪ ﻨﻘﻀﻨﺎﻩ«).(67
ﺙ :ﺃﻥ ﻻ ﻴﻜﻭﻥ ﻤﺘﻌﻠﹼﻘ ًﹰﺎ ﺒﺎﻟﺼﺎﻟِﺢ ﺍﻟﻌﺎ ﻡ ﻁ ﺍﻟﺜﹼﺎﻟ ﹸ ﺍﻟﺸﹼﺭ ﹸ ﻓﺎﻻﺠﺘﻬﺎﺩ ﺍﻟﺫﻱ ﻻ ﻴﻨﻘﺽ ﺒﺎﻻﺠﺘﻬﺎﺩ ﻫﻭ ﺍﻟﺴﺎﻟِﻡ ﻋﻥ ﻤﺨﺎﻟﻔﺔ
ﻲ ﻋﻠﻰ ﻤﺼﻠﺤﺔ ﻋﺎﻤﺔ ﻅﺎﻫﺭﺓ؛ ﻴﺠﻭﺯ ﻨﻘﻀﻪ ﺍﻻﺠﺘﻬﺎ ﺩ ﺍﻟﻤﺒﻨ ﻥ ﺫﻟﻙ ﻻ ﻴﻀﺭﻩ ﺍﻷﺩﻟﹼﺔ ﺍﻟﻘﻁﻌﻴﺔ؛ ﻭﺃﻤﺎ ﻤﺨﺎﻟﻔﺘﻪ ﻟﻸﺩﻟﹼﺔ ﺍﻟﻅ ﹼﻨﻴﺔ؛ ﻓﺈ
ﺇﺫﺍ ﺘﻐﻴﺭﺕ ﺍﻟﻅﹼﺭﻭﻑ ﻭﺍﻷﺤﻭﺍل ،ﻭﺘﺒﻴﻨﺕ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ ﻏﻴﺭﻩ، ﻤﺎ ﺩﺍﻡ ﻗﺩ ﺼﺩﺭ ﻋﻥ ﺃﻫﻠﻪ ،ﻭﺍﺴﺘﻭﻓﹶﻰ ﺸﺭﻭﻁ ﺍﻋﺘﺒﺎﺭﻩ؛ ﻭﺴﻠﻡ
ﺽ ﻟﻤﺼﻠﺤﺔ ﺭﺁﻫﺎ ،ﹸﺜﻡ ﻥ ﺤﺎﻜﻤﹰﺎ ﻗﻀﻰ ﺒﺤﻤﻰ ﺃﺭ ﹴ ﻭﺫﻟﻙ ﻜﻤﺎ ﻟﻭ ﺃ ﻱ ﺍﻟﺭﺍﺠﺢ ﺍﻟﺫﻱ ﻟﻭ ﺘﹸﺼﻭﺭ ﻋﻠ ﻡ ﺍﻟﻤﺠﺘﻬﺩ ﺒﻪ؛ ﻋﻥ ﺍﻟﻤﻌﺎﺭﺽ ﺍﻟﻘﻭ
)(68
ﻥ ﻟﻪ ﺡ ﻓﻲ ﻏﻴﺭ ﺫﻟﻙ؛ ﻓﺈ ﺠﺎﺀ ﺒﻌﺩﻩ ﺤﺎﻜ ﻡ ﺁﺨﺭ ،ﻭﻅﻬﺭ ﻟﻪ ﺍﻟﺼﻼ ﻟﻘﺩﻤﻪ ﻋﻠﻰ ﺍﺠﺘﻬﺎﺩﻩ ﺍﻷﻭل ﻗﻁﻌﹰﺎ .
ﺃﻥ ﻴﻨﻘﺽ ﺍﺠﺘﻬﺎﺩ ﻤﻥ ﺴﺒﻘﻪ ،ﻭﻴﺤﻜﻡ ﺒﺎﻟﺭﺃﻱ ﺍﻟﺫﻱ ﻴﺘﺭﺠﺢ ﺼﹰﺎ ﺒﺎﻻﺠﺘﻬﺎﺩ ﺍﻟﺫﻱ ﻴﺘﹼﺼل ﺒﻪ ﺤﻜﻡ ﺍﻟﺤﺎﻜﻡ؛ ﻭﻟﻴﺱ ﺫﻟﻙ ﺨﺎ
ﻥ ﻨﺠﻴﻡ» :ﺇﺫﺍ ﺭﺃﻯ ﻟﺩﻴﻪ)(73؛ ﻭﻓﻲ ﺒﻴﺎﻥ ﺫﻟﻙ ﻭﺘﻭﺠﻴﻬﻪ؛ ﻴﻘﻭل ﺍﺒ ﺒل ﻫﻭ ﻋﺎ ﻡ ﻓﻲ ﻜل ﺍﻻﺠﺘﻬﺎﺩﻴﺎﺕ؛ ﺇﺫﺍ ﻭﻗﻌﺕ ﻤﺨﺎﻟﻔ ﹰﺔ ﻷﻤﺭ
ﺙ ﻜﺎﻥ ﻤﻥ ﺍﻹﻤﺎ ﻡ ﺸﻴﺌﹰﺎ ،ﹸﺜﻡ ﻤﺎﺕ ﺃﻭ ﻋﺯل؛ ﻓﻠﻠ ﹼﺜﺎ ﻨﻲ ﺘﻐﻴﻴ ﺭﻩ ﺤﻴ ﹸ ﻉ ﺒﻪ؛ ﻜﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻰ ﺫﻟﻙ ﻏﻴﺭ ﻭﺍﺤﺩ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻷﺼﻭل؛ ﻤﻘﻁﻭ ﹴ
ﺍﻷﻤﻭﺭ ﺍﻟﻌﺎ ﻤﺔ ،ﻭ ﻴﺴﺘﺜ ﹶﻨﻰ ﻫﺫﺍ ﻤﻥ ﻗﺎﻋﺩﺓ ﻋﺩﻡ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ل ﺸﻲ ﺀ ﺃﻓﺘﻰ ﻓﻴﻪ ﺍﻟﻤﺠﺘﻬﺩ؛ ﻤﻨﻬﻡ ﺍﻹﻤﺎﻡ ﺍﻟﻘﺭﺍﻓﻲ؛ ﺤﻴﺙ ﻗﺎل» :ﻜ ّ
ﺒﺎﻻﺠﺘﻬﺎﺩ ...ﻫﺫﺍ ﺤﻜ ﻡ ﻴﺩﻭ ﺭ ﻤﻊ ﺍﻟﻤﺼﻠﺤﺔ ،ﻓﺈﺫﺍ ﺭﺁﻫﺎ ﺍﻟ ﹼﺜﺎ ﻨﻲ ﺹ ﺃﻭ ﻓﺨﺭﺠﺕ ﻓﺘﻭﺍﻩ ﻋﻠﻰ ﺨﻼﻑ ﺍﻹﺠﻤﺎﻉ ﺃﻭ ﺍﻟﻘﻭﺍﻋﺩ ﺃﻭ ﺍﻟ ﹼﻨ
ﻋﻬﺎ«).(74 ﻭﺠﺏ ﺍ ﹼﺘﺒﺎ ﻲ ﺍﻟﺴﺎﻟِﻡ ﻋﻥ ﺍﻟﻤﻌﺎﺭﺽ ﺍﻟﺭﺍﺠﺢ؛ ﻻ ﻴﺠﻭﺯ ﻟﻤﻘﻠﹼﺩﻩ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺠﻠ
ﻲ ﻓﻲ ﻤﻌﺭﹺﺽ ﻜﻼﻤﻪ ﻋﻤﺎ ﻴﺴﺘﺜﻨﻰ ﻤﻥ ﺍﻟﺼﻭﺭ ﻗﺎل ﺍﻟﺴﻴﻭﻁ ﻥ ﻫﺫﺍ ﺍﻟﺤﻜﻡ ﺃﻥ ﻴﻨﻘﻠﻪ ﻋﻨﻪ ،ﻭﻻ ﻴﻔﺘﻲ ﺒﻪ ﻓﻲ ﺩﻴﻥ ﺍﷲ ﺘﻌﺎﻟﻰ؛ ﻓﺈ
ﻤﻥ ﻗﺎﻋﺩﺓ "ﺍﻻﺠﺘﻬﺎﺩ ﻻ ﻴﻨﻘﺽ ﺒﺎﻻﺠﺘﻬﺎﺩ"» :ﻟﻺﻤﺎﻡ ﺍﻟﺤﻤﻲ؛ ﻭﻟﻭ ﻟﻭ ﺤﻜﻡ ﺒﻪ ﺤﺎﻜ ﻡ ﻨﻘﻀﻨﺎﻩ«).(69
ﺢ؛ ﻷ ﹼﻨﻪ ﻟﻠﻤﺼﻠﺤﺔ ،ﻭﻗﺩ ﻀﻪ؛ ﻓﻠﻪ ﺫﻟﻙ ﻓﻲ ﺍﻷﺼ ﺃﺭﺍﺩ ﻤﻥ ﺒﻌﺩﻩ ﻨﻘ ﻕ ﻋﻠﻴﻬﺎ؛ ﻁ ﻓﻲ ﺍﻟﻘﻁﻌﻴﺎﺕ :ﺍﻟﻘﻭﺍﻋ ﺩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻤﺘﹼﻔ ﹸ ﻭﻤﻤﺎ ﻴﻨﺨﺭ ﹸ
ﺘﺘﻐ ﻴﺭ«).(75 ﻙ
ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺇﺫﺍ ﻭﻗﻊ ﻤﺨﺎﻟﻔﹰﺎ ﻟﻬﺎ؛ ﻓﺈﻨﹼﻪ ﻴﻨﻘﺽ ،ﻭﻻ ﻴﺸﺭﻉ ﺍﻟﺘﻤﺴ ﻓﺈ
ﻭﻤﻤﺎ ﻴﺅﻴﺩ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻭﻴﺸﻬﺩ ﻟﻪ ﺒﺎﻟﺘﹼﺴﺩﻴﺩ ﻤﺎ ﻴﻠﻲ: ﻥ ﺤﻜﻡ ﺍﻟﺤﺎﻜﻡ ﻻ ﺹ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃ ﻥ ﻓﺭﺤﻭﻥ» :ﻗﺩ ﻨ ﺒﻪ؛ ﻗﺎل ﺍﺒ
-ﻤﺎ ﺴﻠﻑ ﺫﻜﺭﻩ ﻤﻥ ﺇﺠﻤﺎﻉ ﺍﻟﺼﺤﺎﺒﺔ ﻋﻠﻰ ﻤﻭﺍﻓﻘﺔ ﻋﻤﺭ ﻴﺴﺘﻘ ﺭ ﻓﻲ ﺃﺭﺒﻌﺔ ﻤﻭﺍﻀﻊ ،ﻭﻴﻨﻘﺽ؛ ﻭﺫﻟﻙ ﺇﺫﺍ ﻭﻗﻊ ﻋﻠﻰ ﺨﻼﻑ
ﺤﻴﻥ ﺨﺎﻟﻑ ﺃﺒﺎ ﺒﻜﺭ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺃﺤﻜﺎﻤﻪ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻲ ﺃﻭ ﺍﻟﻘﻴﺎﺱ«).(70 ﺹ ﺍﻟﺠﻠ
ﺍﻹﺠﻤﺎﻉ ﺃﻭ ﺍﻟﻘﻭﺍﻋﺩ ﺃﻭ ﺒﺎﻟﻨ
ﺘﺘﻌﻠﹼﻕ ﺒﺎﻟﻤﺼﺎﻟﺢ ﺍﻟﻌﺎﻤﺔ ،ﻭﻟﹶﻡ ﻴﻨﻘل ﻟﻨﺎ ﺇﻨﻜﺎ ﺭ ﺃﺤﺩ ﻤﻤﻥ ﻜﺎﻥ ﻭﺘﻔﺭﺩ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺒﺎﻟﺘﹼﻨﺼﻴﺹ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ؛ ﺤﻴﺙ ﺫﻜﺭﻭﺍ
ﻤﻌﻪ ﻤﻥ ﺍﻟﺼﺤﺎﺒﺔ ﺍﻟﻤﺠﺘﻬﺩﻴﻥ؛ ﻓﻜﺎﻥ ﺫﻟﻙ ﺒﻤﺜﺎﺒﺔ ﺍﻹﺠﻤﺎﻉ ﻥ
ﺒﺄﻨﹼﻪ ﻤﻤﺎ ﻴﻨﻘﺽ ﺒﻪ ﺍﻻﺠﺘﻬﺎﺩ ﻤﺨﺎﻟﻔ ﹸﺔ ﺍﻟﻘﻭﺍﻋﺩ ،ﻭﺍﻟﻅﹼﺎﻫ ﺭ ﺃ
ﻋﻠﻰ ﻤﺸﺭﻭﻋﻴﺔ ﻫﺫﺍ ﺍﻟﻨﹼﻭﻉ ﻤﻥ ﺍﻟ ﹼﻨﻘﹸﻭﺽ؛ ﺒﺸﺭﻁ ﺃﻥ ﻻ ﻤﺭﺍﺩﻫﻡ ﺒﺎﻟﻘﻭﺍﻋﺩ ﻤﺎ ﻜﺎﻥ ﻤﺘﹼﻔﻘﹰﺎ ﻋﻠﻰ ﻤﻌﻨﺎﻩ ،ﺠﺎﺭﻴﹰﺎ ﻤﺠﺭﻯ ﺍﻟﻜﻠﻴﺎﺕ
ﺘﻨﻌﻁﻑ ﺁﺜﺎﺭﻫﺎ ﺇﻟﻰ ﻤﺎ ﺴﺒﻕ ﺘﻌﻠﹼﻘﻪ ﺒﺄﻓﺭﺍﺩ ﺍﻷﻤﺔ. ﺢ ﻋﺩ ﻡ ﺠﻭﺍﺯ ﺍﻟﻤﺴﻠﹼﻤﺔ ،ﻭﺃﻤﺎ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﺨﺘﻠﻑ ﻓﻴﻬﺎ؛ ﻓﺎﻟﺭﺍﺠ
-ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﻔﻘﻬﻴﺔ» :ﻻ ﻴﻨﻜﺭ ﺘﻐﻴﺭ ﺍﻷﺤﻜﺎﻡ ﺒﺘﻐﻴﺭ ﺍﻷﺯﻤﺎﻥ«؛ ﻥ ﻻ ﻴﻨﻘﺽ ﺍﻟﻅﻥ ،ﻭﺇﻨﻤﺎ ﻴﻨﻘﻀﻪ ﺍﻟﻌﻠﻡ. ﻥ ﺍﻟﻅ
ﺍﻟﻨﹼﻘﺽ ﺒﹺﻬﺎ؛ ﻷ
ﻭﻤﻔﺎﺩﻫﺎ ﺃﻥ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻤﺴﺘﻨﺩﺓ ﻋﻠﻰ ﺍﻷﻋﺭﺍﻑ ﻭﺍﻟﻤﺼﺎﻟﺢ
ﺇﺫﺍ ﺘﻐﻴﺭﺕ ﻟﺘﻐﻴﺭ ﺘﻠﻙ ﺍﻷﻋﺭﺍﻑ ﻭﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺘﻲ ﺒﻨﻴﺕ ﺍﻟﺸﹼﺭﻁ ﺍﻟﺜﹼﺎﻨﻲ :ﺃﻥ ﻻ ﻴﺭﺍﺩ ﻟﻠﻌﻤل ﺒﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل
ﻋﻠﻴﻬﺎ؛ ﻓﺈﻥ ﺫﻟﻙ ﻻ ﺴﺒﻴل ﺇﻟﻰ ﺇﻨﻜﺎﺭﻩ؛ ﺒل ﻫﻭ ﺍﻟﻤﻁﻠﻭﺏ ﻭﻤﻥ ﺍﻟﺸﹼﺭﻭﻁ ﺍﻟﻤﻘﺭﺭﺓ ﻻﻤﺘﻨﺎﻉ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩﻴﺎﺕ ﺍﻟﻤﻨﺘﻘل
ﺍﻟﻤﻭﺍﻓﻕ ﻟﻤﺭﺍﺩ ﺍﻟﺸﹼﺎﺭﻉ ﻭﻤﻘﺘﻀﺎﻩ؛ ﻭﺃﻤﺎ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻤﺴﺘﻨﺩﺓﹸ ﻋﻨﻬﺎ ﺃﻥ ﻻ ﺘﹸﺭﺍﺩ ﻟﻠﻌﻤل ﺒﹺﻬﺎ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل؛ ﻓﺈﻥ ُﺃﺭﻴﺩ ﺍﻟﻌﻤل ﺒﹺﻬﺎ
ﻋﻠﻰ ﺍﻷﺩﻟﹼﺔ ﺍﻟﺸﹼﺭﻋﻴﺔ ﺍﻟﺘﻲ ﻟﹶﻡ ﺘﹸﺒﻥ ﻋﻠﻰ ﺸﻲﺀ ﻤﻥ ﺫﻟﻙ؛ ﻥ ﺍﻷﺼل ﺃﻥ ﻴﻜﻭﻥ ﺍﻻﻋﺘﻤﺎ ﺩ ﻋﻠﻰ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل؛ ﻓﺈ
ﻓﺈﻨﻬﺎ ﻻ ﺘﺘﻐﻴﺭ).(76 ﺢ ﺫﻟﻙ ﺃﻨﹼﻪ ﺇﺫﺍ ﺍﺠﺘﻬﺩ ﺍﻟﻤﺠﺘﻬﺩ ﻓﻲ ﺍﻟﺠﺩﻴﺩ ﻻ ﺍﻟﻘﺩﻴﻡ؛ ﻭﺘﻭﻀﻴ
ﻥ ﺍﻟﺠﻤﻭﺩ ﻋﻠﻰ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻤﺒﻨﻴﺔ ﻋﻠﻰ ﻭﻻ ﻴﺨﺘﻠﻑ ﺍﺜﻨﺎﻥ ﻓﻲ ﺃ ﻭﺍﻗﻌ ﺔ ﻭﻅﻬﺭ ﻟﻪ ﻓﻴﻬﺎ ﺭﺃﻱ ،ﹸﺜﻡ ﻋﺭﺽ ﻟﻪ ﻤﺎ ﻴﻤﺎﺜل ﺘﻠﻙ
ﺃﻋﺭﺍﻑ ﻤﺘﻐﻴﺭﺓ ﻴﻭﻗﻊ ﺍﻟﻨﹼﺎﺱ ﻓﻲ ﺍﻟﻀﻴﻕ ﻭﺍﻟﺤﺭﺝ ﻭﺍﻟﺘﹼﻜﻠﻴﻑ ﺒﻤﺎ ﻥ ﺍﻟﻤﻌﻭل ﻋﻠﻰ ﺍﻟﺭﺃﻱ ﺍﻟﺜﹼﺎﻨﻲ ﻻﺍﻟﻭﺍﻗﻌﺔ؛ ﻭﻗﺩ ﺘﺒﺩل ﺭﺃﻴﻪ؛ ﻓﺈ
ﻟﹶﻡ ﺘﺄﺕ ﺍﻟﺸﹼﺭﻴﻌﺔ ﺒﻤﺜﻠﻪ ،ﻭﺒﺴﺒﺏ ﺍﻟﺠﻬل ﺃﻭ ﺍﻟﺘﹼﻔﺭﻴﻁ ﻓﻲ ﺍﻋﺘﺒﺎﺭ ﻥ »ﺘﺒﺩل ﺭﺃﻱ ﺍﻟﻤﺠﺘﻬﺩ ﺒﻤﻨﹾﺯﻟﺔ ﺍﻨﺘﺴﺎﺥ ﺍﻟﻨﺹ؛ ﺍﻷﻭل؛ ﻭﺫﻟﻙ ﻷ
)(71
ﻁ
ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺍﻻﺠﺘﻬﺎﺩﻴﺎﺕ ﺘﺭﺘﹼﺏ ﻜﻤﺎ ﻴﻘﻭل ﺍﺒﻥ ﺍﻟﻘ ﻴﻡ» :ﻏﻠ ﹲ ﻴﻌﻤل ﺒﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﻻ ﻓﻴﻤﺎ ﻤﻀﻰ« .
ﺸﺭﻴﻌﺔ ﺃﻭﺠﺏ ﻤﻥ ﺍﻟﺤﺭﺝ ﻭﺍﻟﻤﺸ ﹼﻘﺔ ﻭﺘﻜﻠﻴﻑ ﻤﺎ ﻻ ﻋﻅﻴ ﻡ ﻋﻠﻰ ﺍﻟ ﹼ ﻲ:
ﻭﻓﻲ ﺴﻴﺎﻕ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻨﹼﻘﺽ ﺍﻟﻤﻤﻨﹸﻭﻉ؛ ﻴﻘﻭل ﺍﻟﺯﺭﻜﺸ
ﺸﺭﻴﻌﺔ ﺍﻟﺒﺎﻫﺭﺓ ﺍﻟﺘﻲ ﻓﻲ ﺃﻋﻠﻰ ﺭﺘﺏ ﻥ ﺍﻟ ﹼﺴﺒﻴل ﺇﻟﻴﻪ ،ﻭﻤﺎ ﻴﻌﻠﻡ ﺃ »ﺍﻟ ﹼﻨﻘﺽ ﺍﻟﻤﻤﺘﻨﻊ ﺇﻨﻤﺎ ﻫﻭ ﻓﻲ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻤﺎﻀﻴﺔ ،ﻭﺇﻨﻤﺎ ﺘﻐ ﻴﺭ
ﺴﻬﺎ ﻋﻠﻰ ﺍﻟﺤﻜﻡ ﺸﺭﻴﻌﺔ ﻤﺒﻨﺎﻫﺎ ﻭﺃﺴﺎ ﻥ ﺍﻟ ﹼﺍﻟﻤﺼﺎِﻟﺢ ﻻ ﺘﺄ ﺘﻲ ﺒﻪ؛ ﻓﺈ ﺍﻟﺤﻜ ﻡ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل؛ ﻻﻨﺘﻔﺎﺀ ﺍﻟ ﹼﺘﺭﺠﻴﺢ ﺍﻵﻥ؛ ﻭﻫﺫﺍ ﻜﺎﻟﻤﺠﺘﻬﺩ ﻓﻲ
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ﻋﺒﺩ ﺍﷲ ﻤﺼﻁﻔﻰ ﺍﻟﻔﻭﺍﺯ ﻭﻤﺤﻤﺩ ﻋﻤﺭ ﺴﻤﺎﻋﻲ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ...
ﺍﻟﺨﺎﺘﻤـﺔ ﻭﻤﺼﺎِﻟﺢ ﺍﻟﻌﺒﺎﺩ ﻓﻲ ﺍﻟﻤﻌﺎﺵ ﻭﺍﻟﻤﻌﺎﺩ«).(77
ﻭﺒﻌﺩ ﻫﺫﺍ ﺍﻟﻌﺭﺽ ﺍﻟﻤﻭﺠﺯ ﻷﻫ ﻡ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻤﺘﻌﻠﹼﻘﺔ ﺒﻤﺴﺄﻟﺔ ﻉ ﺨﻁﺄ ﻁ ﺍﻟﺭﺍﺒ ﻊ :ﺃﻥ ﻻ ﻴﻅﻬﺭ ﻓﻲ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻷﻭل ﻨﻭ ﺍﻟﺸﹼﺭ ﹸ
ﻥ ﻗﺩ ﺃﺘﻴﻨﺎ ﻋﻠﻰ ﻤﺎ ﻗﺼﺩﻨﺎﻩ ﻤﻥ »ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻻﺠﺘﻬﺎﺩ« ﻨﻜﻭ ﻭﻤﻥ ﺸﺭﻭﻁ ﺍﻟﺠﺭﻱ ﻋﻠﻰ ﻋﻤﻭﻡ ﻗﺎﻋﺩﺓ »ﺍﻻﺠﺘﻬﺎﺩ ﻻ ﻴﻨﻘﺽ
ﻲ ﺍﻟﻘﺩﻴﺭ ﺃﻥ ﺘﻜﻭﻥ ﻗﺩ ﺘﺄﻴﺩﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ؛ ﺴﺎﺌﻠﻴﻥ ﺍﻟﻤﻭﻟﹶﻰ ﺍﻟﻌﻠ ﺒﺎﻻﺠﺘﻬﺎﺩ« ﺃﻥ ﻻ ﻴﻜﻭﻥ ﺍﻻﺠﺘﻬﺎ ﺩ ﺍﻷﻭل ﻤﺒﻨ ﻴﹰﺎ ﻋﻠﻰ ﺨﻁﺄ ﺒﻴﻥ،
ﺒﺎﻟﺘﹼﻭﻓﻴﻕ ،ﻭﻓﻴﻤﺎ ﻴﻠﻲ ﺃﺒﺭ ﺯ ﺍﻟﻨﹼﺘﺎﺌﺞ: ﺃﻭ ﺘﺤﻴﺯ ﻭﺍﻀﺢ؛ ﻓﺈﻥ ﻜﺎﻥ ﻜﺫﻟﻙ ﻭﺠﺏ ﻨﻘﻀﻪ ،ﻭﺍﻻﻨﺘﻘﺎل ﻋﻨﻪ
ﻲ -ﻭﻫﻭ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺫﻱ ﻴﺘﹼﺼل ﺒﻪ ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻘﻀﺎﺌ .1ﺃ ﺇﻟﻰ ﻤﺎ ﺠ ﺩ ﻤﻥ ﻨﻅﺭ ﻭﺍﺠﺘﻬﺎﺩ؛ ﻭﻴﻤﺜﹼل ﺍﻟﻔﻘﻬﺎﺀ ﻟﺫﻟﻙ ﺒﻘﺴﻤﺔ
ﺤﻜ ﻡ ﺍﻟﺤﺎﻜﻡ -ﻻ ﻴﺠﻭﺯ ﻨﻘﻀﻪ ﺒﺈﺠﻤﺎﻉ ﻤﻥ ﻴﻌﺘﺩ ﺒﻪ ﻤﻥ ﺃﻫل ﻥ ﺍﺠﺘﻬﺎﺩ ﺍﻟﻘﺎﺴﻡ ﻓﻴﻬﺎ ﻻ ﻴﺠﻭﺯ ﺍﻹﺠﺒﺎﺭ؛ ﻓﺈﹼﻨﻬﻡ ﻗﺩ ﺼﺭﺤﻭﺍ ﺒﺄ
ﺍﻟﻌﻠﻡ ﻗﺩﻴﻤﹰﺎ ﻭﺤﺩﻴﺜﺎﹰ ،ﻭﺫﻟﻙ ﺒﺎﻟﻨﹼﺴﺒﺔ ﺇﻟﻰ ﻤﺎ ﺍﻨﻘﻀﻰ ﻤﻥ ﻨﻘﻀﻪ؛ ﻤﺎ ﻟﹶﻡ ﺘﻘﻡ ﺒﻴﻨ ﹲﺔ ﺒﻐﻠﻁﻪ؛ ﻭﻗﺩ ﺃﺸﺎﺭ ﺇﻟﻰ ﺫﻟﻙ ﺍﻟﺴﻴﻭﻁﻲ؛
ﺍﻟﻭﻗﺎﺌﻊ ،ﻭﺃﻤﺎ ﻤﺎ ﻴﺴﺘﻘﺒل ﻤﻨﻬﺎ؛ ﻓﻼ ﻤﺎﻨﻊ ﻤﻥ ﺍﻻﻨﺘﻘﺎل ﻋﻨﻪ ﺤﻴﺙ ﻗﺎل» :ﻟﻭ ﻗﺴﻡ ﻓﻲ ﻗﺴﻤﺔ ﺇﺠﺒﺎﺭ ،ﹸﺜﻡ ﻗﺎﻤﺕ ﺒ ﻴﻨ ﹲﺔ ﺒﻐﻠﻁ
ﺢ ﺩﻟﻴﻼ ،ﻭﺃﻗﻭﻯ ﻨﻅﺭﹰﺍ. ﺇﻟﻰ ﻏﻴﺭﻩ ﻤﻤﺎ ﻫﻭ ﺃﺭﺠ ﺴﻡ ﺒﺎﺠﺘﻬﺎﺩﻩ؛ ﻓﻨﻘﺽ ﻥ ﺍﻟﻘﺎﺴﻡ ﻗ ﺤﻴﻔﻪ ﹸﻨﻘﻀﺕ؛ ﻤﻊ ﺃ ﺍﻟﻘﺎﺴﻡ ﺃﻭ
)(78
ﻲ -ﻭﻫﻭ ﺍﺠﺘﻬﺎﺩ ﺍﻟﻤﺠﺘﻬﺩ ﻟﻨﻔﺴﻪ- ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺸﹼﺨﺼ .2ﺃ ﺍﻟﻘﺴﻤﺔ ﺒﻘﻭل ﻤﺜﻠﻪ« ؛ ﻭﻓﻲ ﺒﻴﺎﻥ ﻭﺠﻪ ﺍﺴﺘﺜﻨﺎﺀ ﺘﻠﻙ ﺍﻟﺼﻭﺭﺓ
ﻕ ﻤﻘﻠﹼﺩﻩ؛ ﻓﺎﻷﻤ ﺭ ﻓﻴﻪ ﻋﻠﻰ ﻴﺠﻭﺯ ﻨﻘﻀﻪ ﻓﻲ ﺤﻘﹼﻪ ،ﻭﺃﻤﺎ ﻓﻲ ﺤ ﹼ ﻥ ﻨﻘﻀﻬﺎ ﻲ» :ﺇ ﻥ ﻨﺠﻴﻡ ﺍﻟﺤﻨﻔ ﻤﻥ ﻋﻤﻭﻡ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ؛ ﻴﻘﻭل ﺍﺒ
ﻉ ﺒﻪ؛ ﻓﻴﺠﺏ ﺍﻟﺨﻴﺎﺭ؛ ﻤﺎ ﻟﹶﻡ ﻴﺭﺠﻊ ﻋﻨﻪ ﺍﻟﻤﺠﺘﻬﺩ ﻷﻤﺭ ﻤﻘﻁﻭ ﹴ ﻟﻔﻭﺍﺕ ﺸﺭﻁﻬﺎ ﻓﻲ ﺍﻻﺒﺘﺩﺍﺀ؛ ﻭﻫﻭ ﺍﻟﻤﻌﺎﺩﻟﺔﹸ؛ ﻓﻅﻬﺭ ﺃﻨﹼﻬﺎ ﻟﹶﻡ ﺘﻜﻥ
ﻋﻠﻴﻪ ﺤﻴﻨﺌﺫ ﺘﺭﻜﹸﻪ. ﺼﺤﻴﺤ ﹰﺔ ﻤﻥ ﺍﻻﺒﺘﺩﺍﺀ؛ ﻓﻬﻭ ﻜﻤﺎ ﻟﻭ ﻅﻬﺭ ﺨﻁﺄ ﺍﻟﻘﺎﻀﻲ ﺒﻔﻭﺍﺕ
ﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻌﺎ ﻡ ﻓﻲ ﺍﻤﺘﻨﺎﻉ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻻﺠﺘﻬﺎﺩ ﻫﻭ .3ﺃ ﺽ ﻗﻀﺎﺅﻩ«).(79 ﺸﺭﻁ؛ ﻓﺈﻨﹼﻪ ﻴﻨﻘ
ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻨﹼﻅﺎﻡ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ ،ﻭﺍﻟﺒﻌﺩ ﻋﻥ ﺍﻟﻔﻭﻀﻰ ﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻗﺩ ﺫﻜﺭﻭﺍ ﻤﺜل ﻫﺫﻩ ﺍﻟﺼﻭﺭ ﻓﻲ ﺒﺎﺏ ﻤﺎ ﻴﺠﻭﺯ ﻭﻤﻊ ﺃ
)(80
ﻥل ﻋﻨﻪ ﺇﻟﻰ ﺫﻟﻙ؛ ﻓﺈ ل ﺍﺠﺘﻬﺎ ﺩ ﻴﺅﻭل ﺍﻻﻨﺘﻘﺎ ُ ﺍﻟﺘﹼﺸﺭﻴﻌﻴﺔ ،ﻭﻜ ّ ﻨﻘﻀﻪ ﻤﻥ ﺍﻻﺠﺘﻬﺎﺩﻴﺎﺕ ،ﻭﺘﺒﻌﻬﻡ ﻓﻲ ﺫﻟﻙ ﺒﻌﺽ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ؛
ﻉ.
ﻨﻘﻀﻪ ﺃﻤ ﺭ ﻤﻤﻨﻭ ﻻ ﺒﻌﻤﻭﻡ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ؛ ﺤﺘﻰ ﻥ ﺫﻟﻙ ﻟﻴﺱ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻤﺸﻤﻭ ﹰ ﺇﻻ ﺃ
.4ﺃﻥ ﺍﻷﺼل ﻓﻲ ﺍﻻﺠﺘﻬﺎﺩﻴﺎﺕ ﺍﻤﺘﻨﺎﻉ ﻨﻘﻀﻬﺎ ﺒﻤﺜﻴﻼﺘﻬﺎ؛ ﻷﻥ ﻰ ﻤﻨﻬﺎ؛ ﻭﺫﻟﻙ ﻟﻤﻌﻨﻴﻴﻥ: ﻴﻤﻜﻥ ﺃﻥ ﻴﻘﺎل ﺒﺄﻨﹼﻪ ﻤﺴﺘﺜﻨ
ﻤﻔﺎﺩ ﻜلّ ﻤﻨﻬﺎ ﻅﻥ ،ﻭﻟﻴﺱ ﻫﻨﺎﻙ ﻅﻥ ﺃﻭﻟﻰ ﻤﻥ ﻅﻥ ،ﻭﻗﺩ ﻕ ﻋﻠﻴﻪ ﻤﻌﻨﻰ ﺍﻻﺠﺘﻬﺎﺩ ﻥ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻘﺴﻤﺔ ﻻ ﻴﺼﺩ ﹸ ﺃﻭﻟﻬﻤﺎ :ﺃ
ﻭﻗﻊ ﻤﺎ ﻴﺸﺒﻪ ﺍﻹﺠﻤﺎﻉ ﻋﻠﻰ ﺃﻥ ﺍﻟﻅﻨﻭﻥ ﻻ ﻴﺠﺏ ﺘﺭﻜﹸﻬﺎ ﺇﻻ ﻲ ﺍﻟﻤﻌﺭﻭﻑ ،ﻭﻻ ﺘﺘﺤﻘﹼﻕ ﻓﻴﻪ ﺸﺭﻭﻁﻪ ﺍﻟﻤﻌﺘﺒﺭﺓ، ﺍﻻﺼﻁﻼﺤ
ﻟﻠﻌﻠﻭﻡ. ﻭﻫﻭ ﺃﻤ ﺭ ﻴﻤﻜﻥ ﺃﻥ ﻴﻘﻭﻡ ﺒﻪ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻌﻭﺍ ﻡ ﺫﻭﻱ
ﻑ ﻋﻠﻰ ﺘﺤﻘﹼﻕ ﻥ ﺍﻤﺘﻨﺎﻉ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻻﺠﺘﻬﺎﺩ ﻤﻭﻗﻭ ﹲ .5ﺃ ﺍﻟﺨﺒﺭﺍﺕ ﻭﺍﻟﺘﹼﺠﺎﺭﺏ.
ﺠﻤﻠ ﺔ ﻤﻥ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺸﹼﺭﻁﻴﺔ ﺍﻟﻤﺘﹼﻔﻕ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ،ﻭﻓﻲ ﻥ
ﺜﺎﻨﻴﻬﻤﺎ :ﺃﻨﹼﻪ ﻋﻠﻰ ﺍﻟﺘﹼﺴﻠﻴﻡ ﺒﻜﻭﻨﻪ ﻨﻭﻋﹰﺎ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻻﺠﺘﻬﺎﺩ؛ ﻓﺈ
ﺹ ﻤﻨﻬﺎﻤﻘﺩﻤﺘﻬﺎ ﻋﺩ ﻡ ﻤﺨﺎﻟﻔﺔ ﺍﻟﻘﻁﻌﻴﺎﺕ؛ ﺴﻭﺍﺀ ﺍﻟﻤﻨﺼﻭ ﺘﺒﻴﻥ ﺍﻟﺨﻁﺄ ﻓﻴﻪ ﻴﺫﻫﺏ ﺒﺭﻭﺤﻪ ،ﻭﻴﺠﻌل ﻨﻘﻀﻪ ﺒﺎﻻﺠﺘﻬﺎﺩ
ﻑ ﻤﻥ ﺍﻷﺤﻜﺎﻡ ﻋﻠﻰ ﻥ ﺫﻟﻙ ﻓﻴﻤﺎ ﻻ ﻴﻨﻌﻁ ﹸ ﻭﺍﻟﻤﻌﻘﻭل؛ ﻭﻜﻭ ﺍﻟﺠﺩﻴﺩ ﺃﺸﺒﻪ ﻤﺎ ﻴﻜﻭﻥ ﺒﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻟﻨﹼﺹ ﺍﻟﻘﺎﻁﻊ ﺇﺫﺍ
ﺠﺩﺓ؛ ﻓﻼ ﻤﺎﻨﻊ ﻤﻥ ﺍﻟﻭﻗﺎﺌﻊ ﺍﻟﻤﺎﻀﻴﺔ ،ﻭﺃﻤﺎ ﻓﻲ ﺍﻟﻭﻗﺎﺌﻊ ﺍﻟﻤﺴﺘ ﹺ ﻀﺤﺕ ﻤﺨﺎﻟﻔﺘﹸﻪ ﻟﻪ. ﻭ
ﺘﻜﺭﺍﺭ ﺍﻟﻨﹼﻅﺭ ﻭﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺘﺤﺼﻴل ﺃﺤﻜﺎﻤﻬﺎ؛ ﺨﺼﻭﺼ ﹰﺎ ﻲ ﺒﻌﺩ ﺃﻥ ﺫﻜﺭ ﻭﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﹼﺎﻨﻲ ﺃﺸﺎﺭ ﺍﻹﻤﺎﻡ ﺍﻟﺯﺭﻜﺸ
ﺇﺫﺍ ﺘﻐﻴﺭﺕ ﺍﻟﻅﹼﺭﻭﻑ ﻭﺘﺒﺩﻟﺕ ﺍﻷﺤﻭﺍل ،ﻭﺍﻗﺘﻀﺕ ﺍﻟﻤﺼﻠﺤﺔ ﺍﺴﺘﺜﻨﺎﺀ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﺘﹼﻘﻭﻴﻡ ﺇﺫﺍ ﻅﻬﺭ ﻋﺩﻡ ﻤﻭﺍﻓﻘﺘﻪ
ﺍﻟﻌﺎﻤﺔ ﺫﻟﻙ. ﻟﻠﻭﺍﻗﻊ ﻤﻥ ﻋﻤﻭﻡ ﻗﺎﻋﺩﺓ »ﺍﻻﺠﺘﻬﺎﺩ ﻻ ﻴﻨﻘﺽ ﺒﺎﻻﺠﺘﻬﺎﺩ«؛ ﺤﻴﺙ
ﻭﺼﻠﹼﻰ ﺍﷲ ﻋﻠﻰ ﺴﻴﺩﻨﺎ ﻤﺤﻤﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺼﺤﺒﻪ ،ﻭﺴﻠﹼﻡ ﻗﺎل -ﺭﺤﻤﻪ ﺍﷲ» :-ﻟﻜﻥ ﻫﺫﺍ ﻟﻴﺱ ﺒﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻻﺠﺘﻬﺎﺩ؛
ﺘﺴﻠﻴﻤﹰﺎ ﻜﺜﻴﺭﹰﺍ ﺩﺍﺌﻤﹰﺎ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﺩﻴﻥ. ﺹ«).(81 ﺒل ﻴﺸﺒﻪ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻟﻨ
ﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ ﻓﻲ ﺃﺼﻭل ﺍﻷﺤﻜﺎﻡ(232/3) ،؛ ﻭﺍﻨﻅﺭ: )(3 ﺍﻟﻬﻭﺍﻤـﺵ
ﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ ،ﺍﻹﺒﻬﺎﺝ )(85/3؛ ﻭﺍﻟﺸﹼﻭﻜﺎﻨﻲ ،ﺇﺭﺸﺎﺩ ﺍﻟﻔﺤﻭل،
).(332 ﺍﻟﻨﹼﺤل ،ﺍﻵﻴﺔ ).(92 )(1
ﺍﻨﻅﺭ :ﺍﻟﺒﻴﻀﺎﻭﻱ ،ﻤﻨﻬﺎﺝ ﺍﻟﻭﺼﻭل ،(145/4) ،ﻭﺍﻟﺸﹼﻨﻘﻴﻁﻲ، )(4 ﺍﻨﻅﺭ :ﺍﺒﻥ ﻤﻨﻅﻭﺭ ،ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ(242/7) ،؛ ﺍﻟﺭﺍﺯﻱ، )(2
ﻨﺜ ﺭ ﺍﻟﻭﺭﻭﺩ ﻋﻠﻰ ﻤﺭﺍﻗﻲ ﺍﻟﺴﻌﻭﺩ.(527/2) ، ﻤﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ.(281) ،
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ﺩﺭﺍﺳﺎﺕ ،ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ ،ﺍﻟﻤﺠﻠﹼﺩ ،34ﺍﻟﻌﺩﺩ 2007 ،2
ﺍﻟﺒﺩﺭ ﺍﻟﻤﻨﻴﺭ.(436/2) ، ﺍﻨﻅﺭ :ﺍﻟﺠﺭﺠﺎﻨﻲ ،ﺍﻟﺘﹼﻌﺭﻴﻔﺎﺕ(281) ،؛ ﻭﺭﺍﺠﻊ ﺘﻔﺼﻴل ﺫﻟﻙ )(5
ﺍﻨﻅﺭ :ﺍﻟﻨﹼﺩﻭﻱ ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ.(444) ، )(23 ﻋﻨﺩ :ﺍﻟﺸﹼﻭﻜﺎﻨﻲ ،ﺇﺭﺸﺎﺩ ﺍﻟﻔﺤﻭل.(332) ،
ﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﻤﻨﺜﹸﻭﺭ.(93/1) ، )(24 ﺍﻟﺘﹼﻭﺒﺔ ،ﺍﻵﻴﺔ.(79) : )(6
ﺍﻟﻜﺎﺴﺎﻨﻲ ،ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ.(14/7) ، )(25 ﺍﻨﻅﺭ :ﺍﺒﻥ ﻤﻨﻅﻭﺭ ،ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ،(135/3) ،ﻭﺍﻟﺭﺍﺯﻱ، )(7
ﺍﻟﻐﺯﺍﻟﻲ ،ﺍﻟﻤﺴﺘﺼﻔﻰ ،(367) ،ﻭﺍﻨﻅﺭ ﺃﻴﻀﺎ :ﺍﻵﻤﺩﻱ، )(26 »ﻤﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ.(48) ،
ﺍﻹﺤﻜﺎﻡ ،(204/4) ،ﻭﺍﻟﻘﺭﺍﻓﻲ ،ﺍﻟﻔﺭﻭﻕ(103/2) ،؛ ﻭﺭﺍﺠﻊ: ﺍﻟﻐﺯﺍﻟﻲ ،ﺍﻟﻤﺴﺘﺼﻔﻰ.(342) ، )(8
ﺍﻟﺤﻜﻴﻡ ،ﺍﻷﺼﻭل ﺍﻟﻌﺎﻤﺔ ﻟﻠﻔﻘﻪ ﺍﻟﻤﻘﺎﺭﻥ(633) ،؛ ﻓﻘﺩ ﺘﻜﻠﹼﻑ ﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ.(169/4) ، )(9
ﺍﻟﺭ ﺩ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺩﻟﻴل ﺒﻤﺎ ﻴﻭﺍﻓﻕ ﻤﺫﻫﺒﻪ؛ ﻭﻫﻭ ﺠﻭﺍ ﺯ ﺍﻟﻨﹼﻘﺽ؛ ﻲ.(36) ،
ﺍﻨﻅﺭ :ﺍﻟﺴﻠﻴﻤﺎﻨﻲ ،ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤ )(10
ﻏﻴﺭ ﺃﻨﹼﻪ ﻟﹶﻡ ﻴﺄﺕ ﺒﻤﺎ ﻴﻌﺘﺒﺭ ﻜﺎﻓﻴﹰﺎ ﻓﻲ ﺇﻗﻨﺎﻉ ﻤﺨﺎﻟﻔﻪ ﺒﻤﺫﻫﺒﻪ. ﻲ،(37) ، ﺍﻨﻅﺭ :ﺍﻟﺴﻠﻴﻤﺎﻨﻲ ،ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤ )(11
ﺍﻟﻜﺎﺴﺎﻨﻲ ،ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ(14/7) ،؛ ﻭﺍﻨﻅﺭ ﺃﻴﻀﹰﺎ ﻓﻲ ﻨﻔﺱ )(27 ﻭﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻭﻴﺘﻴﺔ.(316/1) ،
ﺍﻟﻤﻌﻨﻰ :ﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﻤﻨﺜﹸﻭﺭ.(93/1) ، ﺍﻨﻅﺭ :ﺍﻟﺤﻜﻴﻡ ،ﺍﻷﺼﻭل ﺍﻟﻌﺎﻤﺔ ﻟﻠﻔﻘﻪ ﺍﻟﻤﻘﺎﺭﻥ(627) ،؛ ﻓﻘﺩ )(12
ﺡ ﺍﻟﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ.(103/3) ، ﺍﻟﺴﺭﺨﺴﻲ ،ﺸﺭ )(28 ﻕ
ﻱ ﺴﺎﺒ ل ﺍﻟﻤﺠﺘﻬﺩ ﻋﻥ ﺭﺃ ﹴ ﻋﺭﻑ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺄﻨﹼﻪ :ﺘﹶﺤﻭُ
ﺍﻨﻅﺭ :ﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﻤﻨﺜﹸﻭﺭ.(93/1) ، )(29 ﻱ ﺁﺨ ﺭ ﻤﻀﺎ ﺩ ﻟﻪ ﺍﻗﺘﻀﺎﻩ ﺍﺠﺘﻬﺎ ﺩ ﺍﻨﺘﻬﻰ ﺇﻟﻴﻪ ﺒﺎﺠﺘﻬﺎﺩ ﺇﻟﻰ ﺭﺃ ﹴ
ﺍﻨﻅﺭ :ﺍﺒﻥ ﻤﻨﻅﻭﺭ ،ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ.(242/7) ، )(30 ﻕ ﺒﻌﺩ ﺘﺒﻴﻥ ﺍﻟﺨﻁﺄ ﻟﻪ ﻓﻲ ﺍﻷﻭل؛ ﻭﻴﺅﺨﺫ ﻋﻠﻰ ﺘﻌﺭﻴﻔﻪ ﺃﻨﹼﻪ ﻻﺤ ﹲ
ﺍﻨﻅﺭ :ﺍﺒﻥ ﺃﻤﻴﺭ ﺤﺎﺝ ،ﺍﻟﺘﹼﻘﺭﻴﺭ ﻭﺍﻟﺘﹼﺤﺒﻴﺭ،(335/3) ، )(31 ﺤﺼﺭ ﺍﻟﻨﹼﻘﺽ ﻓﻲ ﺘﺤﻭل ﺍﻟﻤﺠﺘﻬﺩ ﻋﻥ ﺍﺠﺘﻬﺎﺩﻩ ﻫﻭ ،ﻭﻟﹶﻡ
ﺡ ﺠﻤﻊ ﺍﻟﺠﻭﺍﻤﻊ.(391/2) ، ﻭﻤﺤﻠﹼﻲ ،ﺸﺭ ﻴﺩﺨل ﻓﻲ ﺍﻟﺘﹼﻌﺭﻴﻑ ﺘﺤﻭل ﺍﻟﻤﻘﻠﹼﺩ ﻟﻪ ﻋﻥ ﺭﺃﻴﻪ ﺇﻟﻰ ﺭﺃﻱ
ﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ(209/4) ،؛ ﻭﺍﻨﻅﺭ :ﺍﺒﻥ ﺍﻟﺤﺎﺠﺏ، )(32 ﻤﺠﺘﻬﺩ ﺁﺨﺭ.
ﻤﺨﺘﺼﺭ ﺍﻟﻤﻨﺘﻬﻰ ﻤﻊ ﺸﹶﺭﺡ ﺍﻟﻌﻀﺩ ،(300/2) ،ﻭﻤﺤﻠﹼﻲ، ﺍﻨﻅﺭ :ﺍﻟﻨﹼﺩﻭﻱ ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬ ﻴﺔ.(440) ، )(13
ﺸﹶﺭﺡ ﺠﻤﻊ ﺍﻟﺠﻭﺍﻤﻊ ،(391/2) ،ﻭﺍﺒﻥ ﺍﻟﻨﺠﺎﺭ ،ﺸﹶﺭﺡ ﺍﻨﻅﺭ :ﺍﻟﺒﻭﺭﻨﻭ ،ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ،(385) ، )(14
ﺍﻟﻜﻭﻜﺏ ﺍﻟﻤﻨﻴﺭ.(509/4) ، ﻭﺸﺒﻴﺭ ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻀﻭﺍﺒﻁ ﺍﻟﻔﻘﻬﻴﺔ.(367) ،
ﺍﻨﻅﺭ :ﺍﻟﻐﺯﺍﻟﻲ ،ﺍﻟﻤﺴﺘﺼﻔﻰ ،(367) ،ﻭﺍﻟﺭﺍﺯﻱ ،ﺍﻟﻤﺤﺼﻭل، )(33 ﺡ
ﺏ ﻭﺍﻻﺒﺘﻐﺎﺀ؛ ﺍﻨﻅﺭ :ﺍﻟﻔﻴﻭﻤﻲ ،ﺍﻟﻤﺼﺒﺎ ﻁﻠ ﺍﻟﺘﺤ ﺭﻱ ﻟﻐ ﹰﺔ :ﺍﻟ ﹼ )(15
) ،(90/6ﻭﺍﺒﻥ ﻗﹸﺩﺍﻤﺔ ،ﺭﻭﻀﺔ ﺍﻟﻨﹼﺎﻅﺭ.(381) ، ﺏ ﺸﻲ ﺀ ﻤﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻤﻨﻴﺭ(133) ،؛ ﻭﺸﺭﻋﹰﺎ :ﻫﻭ ﻁﻠ
ﺡ ﺍﻟﻜﻭﻜﺏ ﺍﻟﻤﻨﻴﺭ.(510/4) ، ﺍﺒﻥ ﺍﻟﻨﺠﺎﺭ ،ﺸﺭ )(34 ﺒﻐﺎﻟﺏ ﺍﻟ ﺭﺃﻱ؛ ﻋﻨﺩ ﺘﻌ ﹼﺫﺭ ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ؛ ﺍﻨﻅﺭ:
ﺍﻨﻅﺭ :ﺍﻟﻐﺯﺍﻟﻲ ،ﺍﻟﻤﺴﺘﺼﻔﻰ ،(367) ،ﻭﺍﻟﺭﺍﺯﻱ ،ﺍﻟﻤﺤﺼﻭل، )(35 ﺍﻟﻨﹼﺴﻔﻲ ،ﻁﻠﺒﺔ ﺍﻟﻁﹼﻠﺒﺔ ،(91) ،ﻭﺍﻟﺘﺤﺭﻱ ﻭﺍﻟﺘﻭﺨﹼﻲ ﺒﻤﻌﻨﻰ
) ،(90/6ﻭﺍﺒﻥ ﻗﹸﺩﺍﻤﺔ ،ﺭﻭﻀﺔ ﺍﻟﻨﹼﺎﻅﺭ.(381) ، ﻥ ﻟﻔﻅ ﺍﻟﺘﻭﺨﹼﻲ ﻴﺴﺘﻌﻤل ﻏﺎﻟﺒﹰﺎ ﻓﻲ ﺍﻟﻤﻌﺎﻤﻼﺕ، ﻭﺍﺤﺩ؛ ﻏﻴﺭ ﺃ
ﺍﻟﻐﺯﺍﻟﻲ ،ﺍﻟﻤﺴﺘﺼﻔﻰ.(367) ، )(36 ﻭﻟﻔﻅ ﺍﻟﺘﺤﺭﻱ ﻴﺴﺘﻌﻤل ﻏﺎﻟﺒﹰﺎ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ؛ ﺍﻨﻅﺭ:
ﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ ،ﺍﻹﺒﻬﺎﺝ ).(265/3 )(37 ﺍﻟﺴﺭﺨﺴﻲ ،ﺍﻟﻤﺒﺴﻭﻁ ،(185/10) ،ﻭﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ
ﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ(209/4) ،؛ ﻭﺍﻨﻅﺭ :ﺍﺒﻥ ﺍﻟﺤﺎﺠﺏ، )(38 ﺍﻟﻜﻭﻴﺘﻴﺔ(317/1) ،
ﻤﺨﺘﺼﺭ ﺍﻟﻤﻨﺘﻬﻰ ﻤﻊ ﺸﹶﺭﺡ ﺍﻟﻌﻀﺩ ،(300/2) ،ﻭﻤﺤﻠﹼﻲ، ﺍﻨﻅﺭ :ﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ(203/4) ،؛ ﻭﺍﺒﻥ ﺍﻟﺤﺎﺠﺏ، )(16
ﺸﹶﺭﺡ ﺠﻤﻊ ﺍﻟﺠﻭﺍﻤﻊ ،(391/2) ،ﻭﺍﺒﻥ ﺍﻟﻨﺠﺎﺭ ،ﺸﹶﺭﺡ ﻤﺨﺘﺼﺭ ﺍﻟﻤﻨﺘﻬﻰ ﻤﻊ ﺸﹶﺭﺡ ﺍﻟﻌﻀﺩ ،(300/2) ،ﻭﺍﺒﻥ
ﺍﻟﻜﻭﻜﺏ ﺍﻟﻤﻨﻴﺭ.(509/4) ، ﺍﻟﺴﺒﻜﻲ ،ﺠﻤﻊ ﺍﻟﺠﻭﺍﻤﻊ ﻤﻊ ﺸﺭﺡ ﺍﻟﻤﺤﻠﹼﻲ.(391/2) ،
ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺸﹼﻜﻭﺭ ،ﻤﺴﻠﹼﻡ ﺍﻟﺜﹼﺒﻭﺕ(396/2) ،؛ ﻭﺍﻨﻅﺭ :ﺍﺒﻥ )(39 ﺍﻨﻅﺭ :ﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﻤﻨﺜﻭﺭ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ ،(93/1) ،ﻭﺍﺒﻥ )(17
ﺡ ﺍﻟﻜﻭﻜﺏ ﺍﻟﻤﻨﻴﺭ.(613) ، ﺍﻟﻨﺠﺎﺭ ،ﺸﺭ ﻨﺠﻴﻡ ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ ،(115) ،ﻭﺍﻟﺴﻴﻭﻁﻲ ،ﺍﻷﺸﺒﺎﻩ
ﺍﻨﻅﺭ :ﺍﻟﻨﹼﺩﻭﻱ ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ.(447) ، )(40 ﻭﺍﻟﻨﹼﻅﺎﺌﺭ.(101) ،
ﺍﻟﻜﺎﺴﺎﻨﻲ ،ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ.(6/7) ، )(41 ﺍﻨﻅﺭ :ﺤﻴﺩﺭ ،ﺩﺭﺭ ﺍﻟﺤﻜﹼﺎﻡ.(34/1) ، )(18
ﻴﻌﻨﻲ ﺒﻪ ﺍﻹﻤﺎﻡ ﺍﻟﺒﻴﻀﺎﻭﻱ؛ ﺼﺎﺤﺏ ﻜﺘﺎﺏ ﺍﻟﻤﻨﻬﺎﺝ؛ ﻓﻲ ﻋﻠﻡ )(42 ﺍﺒﻥ ﺘﻴﻤﻴﺔ ،ﻤﺠﻤﻭﻉ ﺍﻟﻔﺘﺎﻭﻯ.(407/30) ، )(19
ﺍﻷﺼﻭل. ﺍﻨﻅﺭ :ﺍﻟﺴﻴﻭﻁﻲ ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ ،(101) ،ﻭﺍﺒﻥ ﻨﺠﻴﻡ، )(20
ﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ ،ﺍﻹﺒﻬﺎﺝ(265/3) ،؛ ﻭﺍﻨﻅﺭ ﺃﻴﻀﹰﺎ :ﺍﻟﺘﹼﻔﺘﺎﺯﺍﻨﻲ، )(43 ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ ،(115) ،ﻭﺭﺍﺠﻊ :ﺸﺒﻴﺭ ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ،
ﻲ ﻋﻠﻰ ﺸﹶﺭﺡ ﺍﻟﻌﻀﺩ،(300/2) ، ﺤﺎﺸﻴﺔ ﺍﻟﺘﹼﻔﺘﺎﺯﺍﻨ ).(367
ﻭﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﺒﺤ ﺭ ﺍﻟﻤﺤﻴﻁ.(267/6) ، ﺍﻨﻅﺭ :ﺃﺒﺎ ﻋﺒﻴﺩ ،ﺍﻷﻤﻭﺍل.(335) ، )(21
ﻥ ﺍﻟﺒﻴﻥ ﺨﻁﺅُﻩ ﻋﻨﺩ :ﺍﻟﺯﺭﻜﺸﻲ، ﺍﻨﻅﺭ ﻗﺎﻋﺩﺓ ﻻ ﻋﺒﺭﺓ ﺒﺎﻟﻅ )(44 ﺍﻟﺒﻴﻬﻘﻲ ،ﺍﻟﺴﻨﻥ ﺍﻟﻜﺒﺭﻯ ،ﻜﺘﺎﺏ :ﺍﻟﻔﺭﺍﺌﺽ ،ﺒﺎﺏ :ﺍﻟﻤﺸﺭﻜﺔ، )(22
ﺍﻟﻤﻨﺜﹸﻭﺭ ،(353/2) ،ﻭﺍﻟﺴﻴﻭﻁﻲ ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ،(157) ، ﺭﻗﻡ(255/6) :12247 :؛ ﻭﺍﻨﻅﺭ :ﺍﺒﻥ ﺍﻟﻤﻠﻘﹼﻥ ،ﺨﻼﺼﺔ
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ﻋﺒﺩ ﺍﷲ ﻤﺼﻁﻔﻰ ﺍﻟﻔﻭﺍﺯ ﻭﻤﺤﻤﺩ ﻋﻤﺭ ﺴﻤﺎﻋﻲ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ...
ﺍﻨﻅﺭ :ﺍﻟﺸﹼﻨﻘﻴﻁﻲ ،ﻨﺜ ﺭ ﺍﻟﻭﺭﻭﺩ.(428/2) ، )(60 ﻭﺍﻟﺒﺭﻜﺘﻲ ،ﻗﻭﺍﻋﺩ ﺍﻟﻔﻘﻪ.(107) ،
ﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﺒﺤ ﺭ ﺍﻟﻤﺤﻴﻁ(375/8) ،؛ ﻭﺭﺍﺠﻊ ﻓﻲ ﻫﺫﻩ )(61 ﺃﺤﻤﺩ ،ﺍﻟﻤﺴﻨﺩ ،ﺭﻗﻡ ،(228/4) ،18030 :ﻭﺭﻭﺍﻩ ﺃﻴﻀﹰﺎ )(45
ﺱ ﺍﻷﺼﻭل.(4147/9) ، ﺍﻟﻤﺴﺄﻟﺔ :ﺍﻟﻘﺭﺍ ﻓﻲ ،ﻨﻔﺎﺌ ﻥﺙ ﺤﺴ ﻱ ﻓﻲ ﺍﻟﺘﹼﺎﺭﻴﺦ ﺍﻟﻜﺒﻴﺭ ،(144/1) ،ﻭﻫﻭ ﺤﺩﻴ ﹲ ﺍﻟﺒﺨﺎﺭ
ﺍﻨﻅﺭ :ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺸﹼﻜﻭﺭ ،ﻤﺴﻠﹼﻡ ﺍﻟﺜﹼﺒﻭﺕ،(222/2) ، )(62 ﺒﻤﺠﻤﻭﻉ ﻁﺭﻗﻪ؛ ﺍﻨﻅﺭ :ﺍﻟﻨﹼﻭﻭﻱ ،ﺭﻴﺎﺽ ﺍﻟﺼﺎﻟﺤﻴﻥ،
ﻭﺍﻟﺸﹼﻭﻜﺎﻨﻲ ،ﺇﺭﺸﺎﺩ ﺍﻟﻔﺤﻭل.(79) ، ) ،(725ﻭﺍﻟﻬﻴﺜﻤﻲ ،ﻤﺠﻤﻊ ﺍﻟﺯﻭﺍﺌﺩ ،(423/1) ،ﻭﺍﻟﻤﻨﺎﻭﻱ،
ﻲ.(104) ، ﺍﻨﻅﺭ :ﺍﻟﺴﻭﺴﻭ ،ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ )(63 ﻓﻴﺽ ﺍﻟﻘﺩﻴﺭ ،(495/1) ،ﻭﺍﻷﻟﺒﺎﻨﻲ ،ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﻐﻴﺭ
ﻲ.(104) ، ﺍﻨﻅﺭ :ﺍﻟﺴﻭﺴﻭ ،ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ )(64 ﻭﺯﻴﺎﺩﺘﻪ.(59/1) ،
ﻲ ﻫﻭ ﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻌﻠﹼﺔ ﻓﻴﻪ ﻤﻨﺼﻭﺼﺔﹰ ،ﺃﻭ ﻜﺎﻥ ﺱ ﺍﻟﺠﻠ
ﺍﻟﻘﻴﺎ )(65 ﺍﻟﻁﹼﻴﺒﻲ ،ﺍﻟﻜﺎﺸﻑ ﻋﻥ ﺤﻘﺎﺌﻕ ﺍﻟﺴﻨﻥ(20/6) ،؛ ﻭﺍﻨﻅﺭ :ﺍﺒﻥ )(46
ﺍﻹﻟﺤﺎﻕ ﻓﻴﻪ ﺒﻨﻔﻲ ﺍﻟﻔﺎﺭﻕ ﺒﻴﻥ ﺍﻷﺼل ﻭﺍﻟﻔﺭﻉ؛ ﺍﻨﻅﺭ: ﺭﺠﺏ ،ﺠﺎﻤﻊ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﺤﻜﻡ.(110) ،
ﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ ،(3/4) ،ﻭﺍﻟﺸﹼﻭﻜﺎﻨﻲ ،ﺇﺭﺸﺎﺩ ﺍﻟﻔﺤﻭل، ﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ(209/4) ،؛ ﻭﺍﻨﻅﺭ :ﺍﻟﻁﹼﻭﻓﻲ ،ﺸﺭﺡ )(47
) ،(239ﻭﺍﻟﺸﹼﻨﻘﻴﻁﻲ ،ﻨﺜ ﺭ ﺍﻟﻭﺭﻭﺩ.(558/2) ، ﻤﺨﺘﺼﺭ ﺍﻟﺭﻭﻀﺔ ،(646/3) ،ﻭﺍﻟﺸﹼﻨﻘﻴﻁﻲ ،ﻨﺜ ﺭ ﺍﻟﻭﺭﻭﺩ،
ﺍﻟﻐﺯﺍﻟﻲ ،ﺍﻟﻤﺴﺘﺼﻔﻰ(367) ،؛ ﻭﺍﻨﻅﺭ :ﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ، )(66 ).(636/2
ﻥ ﺍﻟﻤﺨﺘﺼﺭ.(327/3) ، ) ،(203/4ﻭﺍﻷﺼﻔﻬﺎﻨﻲ ،ﺒﻴﺎ ﺍﻨﻅﺭ :ﺍﻟﻁﹼﻭﻓﻲ ،ﺸﺭﺡ ﻤﺨﺘﺼﺭ ﺍﻟﺭﻭﻀﺔ ،(646/3) ،ﻭﺍﺒﻥ )(48
ﺍﻟﺭﺍﺯﻱ ،ﺍﻟﻤﺤﺼﻭل.(91/6) ، )(67 ﺍﻟ ﹼﻨﺠﺎﺭ ،ﺸﺭﺡ ﺍﻟﻜﻭﻜﺏ ﺍﻟﻤﻨﻴﺭ ،(511/4) ،ﻭﺍﻟﺸﹼﻨﻘﻴﻁﻲ ،ﻨﺜ ﺭ
ﺍﻨﻅﺭ :ﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ ،ﺍﻹﺒﻬﺎﺝ.(284/3) ، )(68 ﺍﻟﻭﺭﻭﺩ.(636/2) ،
ﺍﻟﻘﺭﺍﻓﻲ ،ﺍﻟﻔﺭﻭﻕ.(109/2) ، )(69 ﺍﻨﻅﺭ :ﺍﺒﻥ ﻗﹸﺩﺍﻤﺔ ،ﺭﻭﻀﺔ ﺍﻟﻨﹼﺎﻅﺭ ،(1015/3) ،ﻭﺭﺍﺠﻊ )(49
ﺍﺒﻥ ﻓﺭﺤﻭﻥ ،ﺘﺒﺼﺭﺓ ﺍﻟﺤﻜﺎﻡ(78/1) ،؛ ﻭﺍﻨﻅﺭ ﻓﻲ ﻨﻔﺱ )(70 ﺃﻴﻀﹰﺎ :ﺍﻟﺸﹼﻨﻘﻴﻁﻲ ،ﻨﺜ ﺭ ﺍﻟﻭﺭﻭﺩ.(636/2) ،
ﺍﻟﻤﻌﻨﻰ :ﺍﻟﻘﺭﺍﻓﻲ ،ﺸﺭﺡ ﺘﻨﻘﻴﺢ ﺍﻟﻔﺼﻭل ،(441) ،ﻭﺍﻟﺸﹼﻨﻘﻴﻁﻲ، ﺍﻟﻁﹼﻭ ﻓﻲ ،ﺸﺭﺡ ﻤﺨﺘﺼﺭ ﺍﻟﺭﻭﻀﺔ.(646/3) ، )(50
ﻨﺜﺭ ﺍﻟﻭﺭﻭﺩ.(636/2) ، ﺍﻨﻅﺭ :ﺍﻟﻐﺯﺍﻟﻲ ،ﺍﻟﻤﺴﺘﺼﻔﻰ ،(367) ،ﻭﺍﻟﺭﺍﺯﻱ ،ﺍﻟﻤﺤﺼﻭل، )(51
ﺍﻟﻨﹼﺩﻭﻱ ،ﺍﻟﻘﻭﺍﻋﺩ ﻭﺍﻟﻀﻭﺍﺒﻁ ،(208) ،ﻭﺭﺍﺠﻊ :ﺍﻟﺯﺤﻴﻠﻲ، )(71 ) ،(91/6ﻭﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ.(203/4) ،
ﺘﻐﻴﺭ ﺍﻻﺠﺘﻬﺎﺩ ،(25) ،ﻭﺸﺒﻴﺭ ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ.(369) ، ﺍﻟﻐﺯﺍﻟﻲ ،ﺍﻟﻤﺴﺘﺼﻔﻰ.(367) ، )(52
ﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﻤﻨﺜﹸﻭﺭ.(95/1) ، )(72 ﺍﻨﻅﺭ :ﺍﻟﻜﺎﺴﺎﻨﻲ ،ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ.(6/7) ، )(53
ﻴﻨﻅﺭ ﻓﻲ ﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ :ﺍﻟﺯﺤﻴﻠﻲ ،ﺘﻐﻴﺭ ﺍﻻﺠﺘﻬﺎﺩ،(25) ، )(73 ﺍﺒﻥ ﺍﻟﻘﻴﻡ ،ﺒﺩﺍﺌﻊ ﺍﻟﻔﻭﺍﺌﺩ(271/3) ،؛ ﻭﺍﻨﻅﺭ ﺃﻴﻀﹰﺎ ﻓﻲ ﺫﻟﻙ: )(54
ﻭﺸﺒﻴﺭ ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻀﻭﺍﺒﻁ ﺍﻟﻔﻘﻬﻴﺔ.(369) ، ﺍﻟﻐﺯﺍﻟﻲ ،ﺍﻟﻤﺴﺘﺼﻔﻰ.(353) ،
ﺍﺒﻥ ﻨﺠﻴﻡ ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ.(116) ، )(74 ﻲ.(125) ، ﺴﻭﺴﻭ ،ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ ﺍﻨﻅﺭ :ﺍﻟ )(55
ﺍﻟﺴﻴﻭﻁﻲ ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ.(104) ، )(75 ﺍﻨﻅﺭ :ﺍﺒﻥ ﺍﻟﻘﻴﻡ ،ﺇﻋﻼﻡ ﺍﻟﻤﻭﻗﹼﻌﻴﻥ(49/1) ،؛ ﻭﺭﺍﺠﻊ: )(56
ﻲ ﺤﻴﺩﺭ ،ﺩﺭﺭ ﺍﻟﺤﻜﹼﺎﻡ ،(47/1) ،ﻭﺍﻟﺯﺭﻗﺎ ،ﺸﺭﺡ ﺍﻨﻅﺭ :ﻋﻠ )(76 ﺤﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ.(315/1) ،ﺍﻟﺩﻫﻠﻭﻱ ،
ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ.(227) ، ﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﺒﺤ ﺭ ﺍﻟﻤﺤﻴﻁ(154/8) ،؛ ﻭﺍﻨﻅﺭ ﺃﻴﻀﹰﺎ :ﺍﺒﻥ )(57
ﺍﺒﻥ ﺍﻟﻘﻴﻡ ،ﺇﻋﻼﻡ ﺍﻟﻤﻭﻗﹼﻌﻴﻥ.(11/3) ، )(77 ﺃﻤﻴﺭ ﺍﻟﺤﺎﺝ ،ﺍﻟﺘﹼﻘﺭﻴﺭ ﻭﺍﻟﺘﹼﺤﺒﻴﺭ ،(33/3) ،ﻭﺍﻟﻌﻁﹼﺎﺭ ،ﺤﺎﺸﻴﺔ
ﺍﻟﺴﻴﻭﻁﻲ ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ ،(104) ،ﻭﺍﻨﻅﺭ :ﺍﻟﺯﺭﻜﺸﻲ، )(78 ﺍﻟﻌﻁﹼﺎﺭ ﻋﻠﻰ ﻤﺤﻠﹼﻲ.(405/2) ،
ﺍﻟﻤﻨﺜﻭﺭ ،(96/1) ،ﻭﺍﺒﻥ ﻨﺠﻴﻡ ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟ ﹼﻨﻅﺎﺌﺭ.(116) ، ﺍﻨﻅﺭ :ﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﺒﺤ ﺭ ﺍﻟﻤﺤﻴﻁ(415/6) ،؛ ﻭﺍﺒﻥ ﻋﺒﺩ )(58
ﺍﺒﻥ ﻨﺠﻴﻡ ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ ).(116 )(79 ﺍﻟﺸﹼﻜﻭﺭ ،ﻤﺴﻠﹼﻡ ﺍﻟﺜﹼﺒﻭﺕ ،(222/2) ،ﻭﺍﺒﻥ ﺃﻤﻴﺭ ﺍﻟﺤﺎﺝ،
ﺍﻨﻅﺭ :ﺍﻟﺯﺤﻴﻠﻲ ،ﺘﻐﻴﺭ ﺍﻻﺠﺘﻬﺎﺩ ،(25) ،ﻭﺸﺒﻴﺭ ،ﺍﻟﻘﻭﺍﻋﺩ )(80 ﺍﻟﺘﹼﻘﺭﻴﺭ ﻭﺍﻟﺘﹼﺤﺒﻴﺭ.(93/3) ،
ﺍﻟﻜﻠﻴﺔ.(369) ، ﺍﻨﻅﺭ :ﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﺒﺤ ﺭ ﺍﻟﻤﺤﻴﻁ(415/6) ،؛ ﻭﺍﻟﺸﹼﻨﻘﻴﻁﻲ، )(59
ﺍﻟﺯﺭﻜﺸﻲ ،ﺍﻟﻤﻨﺜﹸﻭﺭ.(96/1) ، )(81 ﻨﺜ ﺭ ﺍﻟﻭﺭﻭﺩ(425/2)،
ﺍﺒﻥ ﺃﻤﻴﺭ ﺤﺎﺝ ،ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ،ﺍﻟﺘﹼﻘﺭﻴﺭ ﻭﺍﻟﺘﹼﺤﺒﻴﺭ ،ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠـﻊ
ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ،ﻁﺒﻌ ﹲﺔ ﻤﺼﻭﺭ ﹲﺓ ﻋﻥ ﻁﺒﻌﺔ ﺍﻟﻤﻁﺒﻌﺔ ﺍﻷﻤﻴﺭﻴﺔ
ﺍﻟﻜﺒﺭﻯ ،ﺒﻭﻻﻕ ،ﻤﺼﺭ1316 ،ﻫ ،ﻁ.1 ﻲ ﺒﻥ ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﺤﺴﻥ ،ﺍﻹﺤﻜﺎﻡ ﻓﻲ ﺃﺼﻭل ﺍﻷﺤﻜﺎﻡ، ﺍﻵﻤﺩﻱ ،ﻋﻠ
ﺍﺒﻥ ﺍﻟﺤﺎﺠﺏ ،ﻋﺜﻤﺎﻥ ﺍﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ،ﻤﺨﺘﺼﺭ ﺍﻟﻤﻨﺘﻬﻰ ﻤﻊ ﺸﺭﺡ ﺘﺤﻘﻴﻕ :ﺴﻴﺩ ﺍﻟﺠﻤﻴﻠﻲ1404 ،ﻫ ،ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ،
ﺍﻟﻌﻀﺩ ،ﺘﺼﺤﻴﺢ :ﺸﻌﺒﺎﻥ ﻤﺤﻤﺩ ﺇﺴﻤﺎﻋﻴل1393 ،ﻫ ،ﺍﻟﻘﺎﻫﺭﺓ، ﻁ.1
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ﺩﺭﺍﺳﺎﺕ ،ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ ،ﺍﻟﻤﺠﻠﹼﺩ ،34ﺍﻟﻌﺩﺩ 2007 ،2
ﺍﻷﻭﻗﺎﻑ ﺍﻟﻜﻭﻴﺘﻴﺔ ،ﻁ.2 ﻤﻜﺘﺒﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺯﻫﺭﻴﺔ.
ﺡ ﺍﻟﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ، ﻥ ﺃﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﺴﻬل ،ﺸﺭ ﻲ ،ﻤﺤﻤﺩ ﺒ ﺍﻟﺴﺭﺨﺴ ﻲ ﺒﻥ ﻋﺒﺩ ﺍﻟﻜﺎﻓﻲ ،ﺍﻹﺒﻬﺎﺝ ﺸﹶﺭﺡ ﺍﻟﻤﻨﻬﺎﺝ، ﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ ،ﻋﻠ
ﺒﻴﺭﻭﺕ ،ﺍﻟﻨﹼﺎﺸﺭ :ﺍﻟﺸﹼﺭﻜﺔ ﺍﻟﺸﹼﺭﻗﻴﺔ ﻟﻺﻋﻼﻨﺎﺕ. ﺘﺤﻘﻴﻕ :ﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ1404 ،ﻫ ،ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﻜﺘﺏ
ﺍﻟﺴﻠﻴﻤﺎﻨﻲ ،ﻋﺒﺩ ﺍﻟﺴﻼﻡ ،ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ،ﺍﻟﻤﻐﺭﺏ، ﺍﻟﻌﻠﻤﻴﺔ ،ﻁ.1
ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﹼﺅﻭﻥ ﺍﻹﺴﻼﻤﻴﺔ1417 ،ﻫ. ﻲ ﺍﻟﻴﻌﻤﺭﻱ ،ﺘﺒﺼﺭﺓ ﺍﻟﺤﻜﺎﻡ ،ﺒﻴﺭﻭﺕ، ﺍﺒﻥ ﻓﺭﺤﻭﻥ ،ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﻋﻠ
ﻲ ﻓﻲ ﺍﻟﺘﹼﺸﺭﻴﻊ ﺍﻹﺴﻼﻤﻲ، ﺍﻟﺴﻭﺴﻭ ،ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ،ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ.
ﻗﻁﺭ ،ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﹼﺅﻭﻥ ﺍﻹﺴﻼﻤﻴﺔ1418 ،ﻫ ،ﻁ.1 ﻲ ﺍﻟﻤﺼﺭﻱ، ﺍﺒﻥ ﻤﻨﻅﻭﺭ ،ﻤﺤﻤﺩ ﺒﻥ ﻤﻜﺭﻡ ،ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ،ﺍﻹﻓﺭﻴﻘ
ﺍﻟﺴﻴﻭﻁﻲ ،ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ ،ﺒﻴﺭﻭﺕ، ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺼﺎﺩﺭ ،ﻁ.1
ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ1403 ،ﻫ ،ﻁ.1 ﺍﺒﻥ ﻨﺠﻴﻡ ،ﺯﻴﻥ ﺍﻟﺩﻴﻥ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ ،ﺘﺤﻘﻴﻕ:
ﻲ ﻋﻠﻰ ﺍﻟﺸﹼﺎﻓﻌﻲ ،ﻤﺴﻌﻭﺩ ﺒﻥ ﻋﻤﺭ ﺍﻟﺘﹼﻔﺘﺎﺯﺍﻨﻲ ،ﺤﺎﺸﻴﺔ ﺍﻟﺘﹼﻔﺘﺎﺯﺍﻨ ﻤﺤﻤﺩ ﻤﻁﻴﻊ ﺍﻟﺤﺎﻓﻅ1403 ،ﻫ ،ﺩﻤﺸﻕ ،ﺩﺍﺭ ﺍﻟﻔﻜﺭ ،ﻁﺒﻌ ﹲﺔ
ﺸﺭﺡ ﺍﻟﻌﻀﺩ ،ﺘﺤﻘﻴﻕ :ﺸﻌﺒﺎﻥ ﻤﺤﻤﺩ ﺇﺴﻤﺎﻋﻴل1393 ،ﻫ، ﻤﺼﻭﺭ ﹲﺓ ﻋﻥ ﺍﻟﻁﹼﺒﻌﺔ ﺍﻷﻭﻟﻰ.
ﺍﻟﻘﺎﻫﺭﺓ ،ﻤﻜﺘﺒﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺯﻫﺭﻴﺔ. ﻥ ﺍﻟﻤﺨﺘﺼﺭ ،ﺘﺤﻘﻴﻕ: ﺍﻷﺼﻔﻬﺎﻨﻲ ،ﻤﺤﻤﻭﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ،ﺒﻴﺎ
ﺸﺒﻴﺭ ،ﻤﺤﻤﺩ ﻋﺜﻤﺎﻥ ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻀﻭﺍﺒﻁ ﺍﻟﻔﻘﻬﻴﺔ ،ﻋﻤﺎﻥ، ﻲ ﻟﻠﻁﹼﺒﺎﻋﺔ
ﻤﺤﻤﺩ ﻤﻅﻬﺭ ﺒﻘﺎ1406 ،ﻫ ،ﺠﺩﺓ ،ﺩﺍﺭ ﺍﻟﻤﺩﻨ
ﺩﺍﺭ ﺍﻟﻔﹸﺭﻗﺎﻥ1420 ،ﻫ ،ﻁ.1 ﻭﺍﻟﻨﹼﺸﺭ ،ﻁ.1
ﺍﻟﺸﹼﻨﻘﻴﻁﻲ ،ﻤﺤﻤﺩ ﺃﻤﻴﻥ ،ﻨﺜ ﺭ ﺍﻟﻭﺭﻭﺩ ﻋﻠﻰ ﻤﺭﺍﻗﻲ ﺍﻟﺴﻌﻭﺩ ،ﺘﺤﻘﻴﻕ ﻱ ﻜﺭﺍﺘﺸﻲ ،ﻗﻭﺍﻋﺩ ﺍﻟﻔﻘﻪ، ﺒﺭﻜﺘﻲ ،ﻤﺤﻤﺩ ﻋﻤﻴﻡ ﺍﻹﺤﺴﺎﻥ ﺍﻟﻤﺠﺩﺩ
ﻭﺇﻜﻤﺎل :ﻤﺤﻤﺩ ﻭﻟﺩ ﺤﺒﻴﺏ ﺍﻟﺸﹼﻨﻘﻴﻁﻲ1415 ،ﻫ ،ﺠﺩﺓ ،ﺩﺍﺭ ﺍﻟﺼﺩﻑ ﺒﺒﻠﺸﺭﺯ1407 ،ﻫ ،ﻁ.1
ﺍﻟﻤﻨﺎﺭﺓ ،ﻁ.1 ﺏ ﺍﷲ ﺒﻥ ﻋﺒﺩ ﺍﻟﺸﹼﻜﻭﺭ ،ﻤﺴﻠﹼﻡ ﺍﻟﺜﹼﺒﻭﺕ ﻤﻊ ﺸﺭﺤﻪ ﺍﻟﺒﻬﺎﺭﻱ ،ﻤﺤ
ﺡ ﻤﺨﺘﺼﺭ ﺍﻟﺭﻭﻀﺔ، ﺍﻟﻁﹼﻭﻓﻲ ،ﺴﻠﻴﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻘﻭﻱ ،ﺸﺭ ﻓﻭﺍﺘﺢ ﺍﻟﺭﺤﻤﻭﺕ ،ﺍﻟﻘﺎﻫﺭﺓ ،ﺍﻟﻤﻁﺒﻌﺔ ﺍﻷﻤﻴﺭ ﻴﺔ1324 ،ﻫ ،ﻁ.1
ﺘﺤﻘﻴﻕ :ﻋﺒﺩ ﺍﷲ ﺍﻟﺘﹼﺭﻜﻲ1410،ﻫ ،ﺒﻴﺭﻭﺕ ،ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ، ﺍﻟﺒﻴﻀﺎﻭﻱ ،ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﻤﺭ ،ﻤﻨﻬﺎﺝ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻋﻠﻡ ﺍﻷﺼﻭل،
ﻁ.1 ﺒﻴﺭﻭﺕ ،ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ1982 ،ﻡ.
ﺍﻟﻌﻁﹼﺎﺭ ،ﺤﺴﻥ ﺒﻥ ﻤﺤﻤﻭﺩ ،ﺤﺎﺸﻴﺔ ﺍﻟﻌﻁﹼﺎﺭ ﻋﻠﻰ ﺸﺭﺡ ﻤﺤﻠﹼﻲ ﻲ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ،ﺍﻟﺘﹼﻌﺭﻴﻔﺎﺕ ،ﺘﺤﻘﻴﻕ :ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺠﺭﺠﺎﻨﻲ ،ﻋﻠ
ﻟﺠﻤﻊ ﺍﻟﺠﻭﺍﻤﻊ ،ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ. ﺍﻷﺒﻴﺎﺭﻱ1405 ،ﻫ ،ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ ،ﻁ.1
ﺍﻟﻐﺯﺍﻟﻲ ،ﺃﺒﻭ ﺤﺎﻤﺩ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ،ﺍﻟﻤﺴﺘﺼﻔﻰ ،ﺘﺤﻘﻴﻕ :ﻤﺤﻤﺩ ﺍﻟﺤﻜﻴﻡ ،ﻤﺤﻤﺩ ﺘﻘﻲ ،ﺍﻷﺼﻭل ﺍﻟﻌﺎﻤﺔ ﻟﻠﻔﻘﻪ ﺍﻟﻤﻘﺎﺭﻥ ،ﺒﻐﺩﺍﺩ ،ﺩﺍﺭ
ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻋﺒﺩ ﺍﻟﺸﹼﺎﻓﻲ1413 ،ﻫ ،ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻷﻨﺩﻟﺱ.
ﺍﻟﻌﻠﻤﻴﺔ ،ﻁ.1 ﺤﻴﺩﺭ ،ﻋﻠﻲ ،ﺩﺭﺭ ﺍﻟﺤﻜﹼﺎﻡ ﺸﺭﺡ ﻤﺠﻠﹼﺔ ﺍﻷﺤﻜﺎﻡ ،ﺘﺭﺠﻤﺔ ﻓﻬﻤﻲ
ﺡ ﺍﻟﻜﻭﻜﺏ ﺍﻟﻤﻨﻴﺭ، ﺍﻟﻔﺘﻭﺤﻲ ،ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﺍﻟﻨﺠﺎﺭ ،ﺸﺭ ﺍﻟﺤﺴﻴﻨﻲ1991 ،ﻡ ،ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﺠﻴل.
ﺘﺤﻘﻴﻕ :ﻤﺤﻤﺩ ﺍﻟﺯﺤﻴﻠﻲ1400 ،ﻫ ،ﺩﻤﺸﻕ ،ﺩﺍﺭ ﺍﻟﻔﻜﺭ. ﺍﻟﺭﺍﺯﻱ ،ﻤﺤﻤﺩ ﺒﻥ ﻋﻤﺭ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ،ﺍﻟﻤﺤﺼﻭل ﻤﻥ ﻋﻠﻡ
ﺍﻟﻘﺭﺍﻓﻲ ،ﺃﺤﻤﺩ ﺒﻥ ﺇﺩﺭﻴﺱ ،ﺸﺭﺡ ﺘﻨﻘﻴﺢ ﺍﻟﻔﺼﻭل ،ﺘﺤﻘﻴﻕ :ﻁﻪ ﻋﺒﺩ ﺍﻷﺼﻭل ،ﺘﺤﻘﻴﻕ :ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ1400 ،ﻫ ،ﺍﻟﺭﻴﺎﺽ،
ﺍﻟﺭﺅﻭﻑ ﺴﻌﺩ1393 ،ﻫ ،ﺍﻟﻘﺎﻫﺭﺓ ،ﻤﻜﺘﺒﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺯﻫﺭﻴﺔ، ﺠﺎﻤﻌﺔ ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻭﺩ ،ﻁ.1
ﻁ.1 ﺍﻟﺭﺍﺯﻱ ،ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ،ﻤﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ،
ﺍﻟﻘﺭﺍﻓﻲ ،ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﺇﺩﺭﻴﺱ ،ﺍﻟﻔﺭﻭﻕ ،ﺒﻴﺭﻭﺕ ،ﻋﺎﻟﻡ ﺘﺤﻘﻴﻕ :ﻤﺤﻤﻭﺩ ﺨﺎﻁﺭ1415 ،ﻫ ،ﺒﻴﺭﻭﺕ ،ﻤﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ
ﺍﻟﻜﺘﺏ. ﻨﺎﺸﺭﻭﻥ ،ﻁ.1
ﺍﻟﻜﺎﺴﺎﻨﻲ ،ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ﺒﻥ ﻤﺴﻌﻭﺩ ،ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ، ﺍﻟﺯﺤﻴﻠﻲ ،ﻭﻫﺒﺔ2000 ،ﻡ ،ﺘﻐﻴﺭ ﺍﻻﺠﺘﻬﺎﺩ ،ﺩﻤﺸﻕ ،ﺩﺍﺭ ﺍﻟﻤﻜﺘﺒﻲ،
ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ1997 ،ﻡ. ﻁ .1
ﺍﻟﻤﻘﺩﺴﻲ ،ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻗﹸﺩﺍﻤﺔ ،ﺭﻭﻀﺔ ﺍﻟﻨﹼﺎﻅﺭ ،ﺘﺤﻘﻴﻕ: ﺡ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ ،ﺘﺼﺤﻴﺢ ﻭﺘﻌﻠﻴﻕ: ﺍﻟﺯﺭﻗﺎ ،ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ،ﺸﺭ
ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻨﹼﻤﻠﺔ1414 ،ﻫ ،ﺍﻟﺭﻴﺎﺽ ،ﻤﻜﺘﺒﺔ ﺍﻟﺭﺸﺩ ،ﻁ.2 ﻤﺼﻁﻔﻰ ﺍﻟﺯﺭﻗﺎ1422 ،ﻫ ،ﺩﻤﺸﻕ ،ﺩﺍﺭ ﺍﻟﻘﻠﻡ ،ﻁ.6
ﻲ ﺃﺤﻤﺩ ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ ﻤﻔﻬﻭﻤﻬﺎ ﻨﺸﺄﺘﹸﻬﺎ ﺘﻁﻭﺭﻫﺎ، ﺍﻟﻨﹼﺩﻭﻱ ،ﻋﻠ ﺍﻟﺯﺭﻜﺸﻲ ،ﺒﺩﺭ ﺍﻟﺩﻴﻥ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺒﻬﺎﺩﺭ ،ﺍﻟﺒﺤ ﺭ ﺍﻟﻤﺤﻴﻁ ،ﻤﺼﺭ،
ﺩﻤﺸﻕ ،ﺩﺍﺭ ﺍﻟﻘﻠﻡ1420 ،ﻫ ،ﻁ.5 ﺩﺍﺭ ﺍﻟﻜﺘﺒﻲ1994 ،ﻡ ،ﻁ.1
ﺍﻟﻨﹼﺩﻭﻱ ،ﻋﻠﻲ ،ﺍﻟﻘﻭﺍﻋﺩ ﻭﺍﻟﻀﻭﺍﺒﻁ ﺍﻟﻤﺴﺘﺨﻠﺼﺔ ﻤﻥ ﻜﺘﺎﺏ ﺍﻟﺘﹼﺤﺭﻴﺭ ﺍﻟﺯﺭﻜﺸﻲ ،ﺒﺩﺭ ﺍﻟﺩﻴﻥ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺒﻬﺎﺩﺭ ،ﺍﻟﻤﻨﺜﻭﺭ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ،
ﻟﻠﺤﺼﻴﺭﻱ ،ﺍﻟﻘﺎﻫﺭﺓ ،ﻤﻁﺒﻌﺔ ﺍﻟﻤﺩﻨﻲ1991 ،ﻡ ،ﻁ.1 ﺘﺤﻘﻴﻕ :ﺘﻴﺴﻴﺭ ﻓﺎﺌﻕ ﻤﺤﻤﻭﺩ1405 ،ﻫ ،ﺍﻟﻜﻭﻴﺕ ،ﻭﺯﺍﺭﺓ
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ﻋﺒﺩ ﺍﷲ ﻤﺼﻁﻔﻰ ﺍﻟﻔﻭﺍﺯ ﻭﻤﺤﻤﺩ ﻋﻤﺭ ﺴﻤﺎﻋﻲ ﻨﻘﺽ ﺍﻻﺠﺘﻬﺎﺩ...
Refuting Ijtehad with Ijtehad
*Abdallah M. Al-Fawwaz
ABSTRACT
This study aims to clarify some issues related to Ijtehad (an attempt to arrive at an Islamic judgment) in Shari’.
The study also deals briefly with the cases where Ijtehad isn’t applicable and is contradicted by another Ijtehad
including its conditions. Moreover, it reveals all aspects to be considered in a case where any previous Ijtehad,
should be refuted.
Furthermore, this study emphasizes the basic principle in every Ijtehad should have all required conclusion,
forbidding Ijtehad related to the common interest aims at preserving stability and avoiding chaotic Legislation.
Keywords: Ijtehad, Islamic Jurisprudence, Refuting.
ﺍﻟﻨﹼﺤل ،ﺍﻵﻴﺔ ).(92 .1
ﺍﻨﻅﺭ :ﺍﺒﻥ ﻤﻨﻅﻭﺭ ،ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ(242/7) ،؛ ﺍﻟﺭﺍﺯﻱ ،ﻤﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ.(281) ، .2
ﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ ﻓﻲ ﺃﺼﻭل ﺍﻷﺤﻜﺎﻡ(232/3) ،؛ ﻭﺍﻨﻅﺭ :ﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ ،ﺍﻹﺒﻬﺎﺝ )(85/3؛ ﻭﺍﻟﺸﹼﻭﻜﺎﻨﻲ ،ﺇﺭﺸﺎﺩ ﺍﻟﻔﺤﻭل.(332) ، .3
ﺍﻨﻅﺭ :ﺍﻟﺒﻴﻀﺎﻭﻱ ،ﻤﻨﻬﺎﺝ ﺍﻟﻭﺼﻭل ،(145/4) ،ﻭﺍﻟﺸﹼﻨﻘﻴﻁﻲ ،ﻨﺜ ﺭ ﺍﻟﻭﺭﻭﺩ ﻋﻠﻰ ﻤﺭﺍﻗﻲ ﺍﻟﺴﻌﻭﺩ.(527/2) ، .4
ﺍﻨﻅﺭ :ﺍﻟﺠﺭﺠﺎﻨﻲ ،ﺍﻟﺘﹼﻌﺭﻴﻔﺎﺕ(281) ،؛ ﻭﺭﺍﺠﻊ ﺘﻔﺼﻴل ﺫﻟﻙ ﻋﻨﺩ :ﺍﻟﺸﹼﻭﻜﺎﻨﻲ » ،ﺇﺭﺸﺎﺩ ﺍﻟﻔﺤﻭل.(332 ) ، .5
ﺍﻟﺘﹼﻭﺒﺔ ،ﺍﻵﻴﺔ.(79) : .6
ﺍﻨﻅﺭ :ﺍﺒﻥ ﻤﻨﻅﻭﺭ » ،ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ« ،(135/3) :ﻭﺍﻟﺭﺍﺯﻱ» ،ﻤﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ(48 )، .7
ﺍﻟﻐﺯﺍﻟﻲ » ،ﺍﻟﻤﺴﺘﺼﻔﻰ.(342 ) ، .8
ﺍﻵﻤﺩﻱ » ،ﺍﻹﺤﻜﺎﻡ.(169/4) ، .9
ﻲ«.(36 ) :
ﺍﻨﻅﺭ :ﺍﻟﺴﻠﻴﻤﺎﻨﻲ » ،ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤ .10
ﻲ« ،(37) :ﻭ» ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻭﻴﺘﻴﺔ.(316/1) ،
ﺍﻨﻅﺭ :ﺍﻟﺴﻠﻴﻤﺎﻨﻲ » ،ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤ .11
.12
ﺍﻨﻅﺭ :ﺍﻟﻨﹼﺩﻭﻱ » ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ.(440) ، .13
ﺍﻨﻅﺭ :ﺍﻟﺒﻭﺭﻨﻭ » ،ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ ،(385 ) ،ﻭﺸﺒﻴﺭ» ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻀﻭﺍﺒﻁ ﺍﻟﻔﻘﻬﻴﺔ.(367) ، .14
.15
ﺍﻨﻅﺭ :ﺍﻵﻤﺩﻱ ،ﺍﻹﺤﻜﺎﻡ(203/4) ،؛ ﻭﺍﺒﻥ ﺍﻟﺤﺎﺠﺏ ،ﻤﺨﺘﺼﺭ ﺍﻟﻤﻨﺘﻬﻰ ﻤﻊ ﺸﹶﺭﺡ ﺍﻟﻌﻀﺩ ،(300/2) ،ﻭﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ ،ﺠﻤﻊ ﺍﻟﺠﻭﺍﻤﻊ ﻤﻊ ﺸﺭﺡ ﺍﻟﻤﺤﻠﹼﻲ.(391/2) ، .16
ﺍﻨﻅﺭ :ﺍﻟﺯﺭﻜﺸﻲ» ،ﺍﻟﻤﻨﺜﻭﺭ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ« ،(93/1) :ﻭﺍﺒﻥ ﻨﺠﻴﻡ » ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ« ،(115 ):ﻭﺍﻟﺴﻴﻭﻁﻲ » ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ«.(101 ) : .17
ﺍﻨﻅﺭ :ﺤﻴﺩﺭ» ،ﺩﺭﺭ ﺍﻟﺤﻜﹼﺎﻡ.(34/1) ، .18
ﺍﺒﻥ ﺘﻴﻤﻴﺔ» ،ﻤﺠﻤﻭﻉ ﺍﻟﻔﺘﺎﻭﻯ«.(407/30) : .19
ﺍﻨﻅﺭ :ﺍﻟﺴﻴﻭﻁﻲ » ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ« ،(101 ):ﻭﺍﺒﻥ ﻨﺠﻴﻡ » ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ« ،(115 ):ﻭﺭﺍﺠﻊ :ﺸﺒﻴﺭ » ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ.(367 ) ، .20
ﺍﻨﻅﺭ :ﺃﺒﺎ ﻋﺒﻴﺩ » ،ﺍﻷﻤﻭﺍل.(335 ) ، .21
ﺍﻟﺒﻴﻬﻘﻲ » ،ﺍﻟﺴﻨﻥ ﺍﻟﻜﺒﺭﻯ« ،ﻜﺘﺎﺏ :ﺍﻟﻔﺭﺍﺌﺽ ،ﺒﺎﺏ :ﺍﻟﻤﺸﺭﻜﺔ ،ﺭﻗﻡ(255/6) :12247 :؛ ﻭﺍﻨﻅﺭ :ﺍﺒﻥ ﺍﻟﻤﻠﻘﹼﻥ» ،ﺨﻼﺼﺔ ﺍﻟﺒﺩﺭ ﺍﻟﻤﻨﻴﺭ.(436/2) ، .22
ﺍﻨﻅﺭ :ﺍﻟﻨﹼﺩﻭﻱ » ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ.(444) ، .23
ﺍﻟﺯﺭﻜﺸﻲ » ،ﺍﻟﻤﻨﺜﹸﻭﺭ«.(93/1) : .24
ﺍﻟﻜﺎﺴﺎﻨﻲ» ،ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ«.(14/7) : .25
- 26 .26
ﺍﻟﻜﺎﺴﺎﻨﻲ» ،ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ«(14/7) :؛ ﻭﺍﻨﻅﺭ ﺃﻴﻀ ﹰﺎ ﻓﻲ ﻨﻔﺱ ﺍﻟﻤﻌﻨﻰ :ﺍﻟﺯﺭﻜﺸﻲ» ،ﺍﻟﻤﻨﺜﹸﻭﺭ«.(93/1): .27
ﺡ ﺍﻟﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ.(103/3) ،
ﺍﻟﺴﺭﺨﺴﻲ» ،ﺸﺭ .28
ﺍﻨﻅﺭ :ﺍﻟﺯﺭﻜﺸﻲ» ،ﺍﻟﻤﻨﺜﹸﻭﺭ«.(93/1) : .29
ﺍﻨﻅﺭ :ﺍﺒﻥ ﻤﻨﻅﻭﺭ » ،ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ«.(242/7) : .30
ﺡ ﺠﻤﻊ ﺍﻟﺠﻭﺍﻤﻊ«.(391/2) :
ﺍﻨﻅﺭ :ﺍﺒﻥ ﺃﻤﻴﺭ ﺤﺎﺝ » ،ﺍﻟﺘﹼﻘﺭﻴﺭ ﻭﺍﻟﺘﹼﺤﺒﻴﺭ« ،(335/3) :ﻭﻤﺤﻠﹼﻲ» ،ﺸﺭ .31
.32
ﺍﻨﻅﺭ :ﺍﻟﻐﺯﺍﻟﻲ » ،ﺍﻟﻤﺴﺘﺼﻔﻰ ،(367) ،ﻭﺍﻟﺭﺍﺯﻱ» ،ﺍﻟﻤﺤﺼﻭل« ،(90/6) :ﻭﺍﺒﻥ ﻗﹸﺩﺍﻤﺔ» ،ﺭﻭﻀﺔ ﺍﻟﻨﹼﺎﻅﺭ«.(381) : .33
ﺡ ﺍﻟﻜﻭﻜﺏ ﺍﻟﻤﻨﻴﺭ.(510/4) ،
ﺍﺒﻥ ﺍﻟﻨﺠﺎﺭ» ،ﺸﺭ .34
ﺍﻨﻅﺭ :ﺍﻟﻐﺯﺍﻟﻲ » ،ﺍﻟﻤﺴﺘﺼﻔﻰ ،(367) ،ﻭﺍﻟﺭﺍﺯﻱ » ،ﺍﻟﻤﺤﺼﻭل« ،(90/6) :ﻭﺍﺒﻥ ﻗﹸﺩﺍﻤﺔ» ،ﺭﻭﻀﺔ ﺍﻟﻨﹼﺎﻅﺭ«.(381) : .35
ﺍﻟﻐﺯﺍﻟﻲ » ،ﺍﻟﻤﺴﺘﺼﻔﻰ.(367) ، .36
ﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ » ،ﺍﻹﺒﻬﺎﺝ«).(265/3 .37
.38
.39
.40
.41
.42
.43
.44
.45
.46
.47
.48
.49
.50
.51
.52
.53
.54
.55
.56
.57
.58
ﺍﻨﻅﺭ :ﺍﻟﺯﺭﻜﺸﻲ » ،ﺍﻟﺒﺤ ﺭ ﺍﻟﻤﺤﻴﻁ(415/6) ،؛ ﻭﺍﻟﺸﹼﻨﻘﻴﻁﻲ» ،ﻨﺜ ﺭ ﺍﻟﻭﺭﻭﺩ(425/2)، .59
ﺍﻨﻅﺭ :ﺍﻟﺸﹼﻨﻘﻴﻁﻲ» ،ﻨﺜ ﺭ ﺍﻟﻭﺭﻭﺩ.(428/2) ، .60
ﺱ ﺍﻷﺼﻭل«.(4147/9) :
ﺍﻟﺯﺭﻜﺸﻲ » ،ﺍﻟﺒﺤ ﺭ ﺍ ﻟﻤﺤﻴﻁ(375/8) ،؛ ﻭﺭﺍﺠﻊ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ :ﺍﻟﻘﺭﺍ ﻓﻲ» ،ﻨﻔﺎﺌ .61
ﺍﻨﻅﺭ :ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺸﹼﻜﻭﺭ» ،ﻤﺴﻠﹼﻡ ﺍﻟﺜﹼﺒﻭﺕ ،(222/2)،ﻭﺍﻟﺸﹼﻭﻜﺎﻨﻲ » ،ﺇﺭﺸﺎﺩ ﺍﻟﻔﺤﻭل.(79 )، .62
ﻲ«.(104) :
ﺍﻨﻅﺭ :ﺍﻟﺴﻭﺴﻭ » ،ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ .63
ﻲ«.(104) :
ﺍﻨﻅﺭ :ﺍﻟﺴﻭﺴﻭ » ،ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺠﻤﺎﻋ .64
.65
ﻥ ﺍﻟﻤﺨﺘﺼﺭ«.(327/3) :
ﺍﻟﻐﺯﺍﻟﻲ » ،ﺍﻟﻤﺴﺘﺼﻔﻰ(367) ،؛ ﻭﺍﻨﻅﺭ :ﺍﻵﻤﺩﻱ » ،ﺍﻹﺤﻜﺎﻡ ،(203/4) ،ﻭﺍﻷﺼﻔﻬﺎﻨﻲ» ،ﺒﻴﺎ .66
ﺍﻟﺭﺍﺯﻱ » ،ﺍﻟﻤﺤﺼﻭل«.(91/6) : .67
ﺍﻨﻅﺭ :ﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ » ،ﺍﻹﺒﻬﺎﺝ.(284/3) ، .68
ﺍﻟﻘﺭﺍﻓﻲ » ،ﺍﻟﻔﺭﻭﻕ.(109/2) ، .69
ﺍﺒﻥ ﻓﺭﺤﻭﻥ» ،ﺘﺒﺼﺭﺓ ﺍﻟﺤﻜﺎﻡ(78/1) ،؛ ﻭﺍﻨﻅﺭ ﻓﻲ ﻨﻔﺱ ﺍﻟﻤﻌﻨﻰ :ﺍﻟﻘﺭﺍﻓﻲ» ،ﺸﺭﺡ ﺘﻨﻘﻴﺢ ﺍﻟﻔﺼﻭل ،(441) ،ﻭﺍﻟﺸﹼﻨﻘﻴﻁﻲ» ،ﻨﺜﺭ ﺍﻟﻭﺭﻭﺩ.(636/2) ، .70
ﺍﻟﻨﹼﺩﻭﻱ » ،ﺍﻟﻘﻭﺍﻋﺩ ﻭﺍﻟﻀﻭﺍﺒﻁ« ،(208) :ﻭﺭﺍﺠﻊ :ﺍﻟﺯﺤﻴﻠﻲ» ،ﺘﻐﻴﺭ ﺍﻻﺠﺘﻬﺎﺩ ،(25) ،ﻭﺸﺒﻴﺭ » ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ.(369) ، .71
ﺍﻟﺯﺭﻜﺸﻲ » ،ﺍﻟﻤﻨﺜﹸﻭﺭ«.(95/1) : .72
ﻴﻨﻅﺭ ﻓﻲ ﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ :ﺍﻟﺯﺤﻴﻠﻲ» ،ﺘﻐﻴﺭ ﺍﻻﺠﺘﻬﺎﺩ ،(25) ،ﻭﺸﺒﻴﺭ » ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻀﻭﺍﺒﻁ ﺍﻟﻔﻘﻬﻴﺔ.(369) ، .73
ﺍﺒﻥ ﻨﺠﻴﻡ » ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ«.(116) : .74
ﺍﻟﺴﻴﻭﻁﻲ » ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ«.(104) : .75
ﻲ ﺤﻴﺩﺭ» ،ﺩﺭﺭ ﺍﻟﺤﻜﹼﺎﻡ ،(47/1) ،ﻭﺍﻟﺯﺭﻗﺎ» ،ﺸﺭﺡ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ.(227) ،
ﺍﻨﻅﺭ :ﻋﻠ .76
ﺍﺒﻥ ﺍﻟﻘﻴﻡ » ،ﺇﻋﻼﻡ ﺍﻟﻤﻭﻗﹼﻌﻴﻥ.(11/3) ، .77
ﺍﻟﺴﻴﻭﻁﻲ » ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ« ،(104) :ﻭﺍﻨﻅﺭ :ﺍﻟﺯﺭﻜﺸﻲ» ،ﺍﻟﻤﻨﺜﻭﺭ« ،(96/1):ﻭﺍﺒﻥ ﻨﺠﻴﻡ » ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ«.(116) : .78
ﺍﺒﻥ ﻨﺠﻴﻡ » ،ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﹼﻅﺎﺌﺭ«.(116) : .79
ﺍﻨﻅﺭ :ﺍﻟﺯﺤﻴﻠﻲ» ،ﺘﻐﻴﺭ ﺍﻻﺠﺘﻬﺎﺩ ،(25) ،ﻭﺸﺒﻴﺭ » ،ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ.(369) ، .80
ﺍﻟﺯﺭﻜﺸﻲ » ،ﺍﻟﻤﻨﺜﹸﻭﺭ«.(96/1) : .81
________________________________________________
* Faculty of Sharia’, Mu’tah University, Al-Karak, Jordan. Received on 23/8/2005 and Accepted for Publication on
6/6/2006.
- 284 -
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