‫ﺑﻌﺾ اﻟﻤﺤﺎذﻳﺮ اﻟﺸﺮﻋﻴﺔ ﰲ اﻷوﻗﺎف‬

‫ﺑﻌﺾ اﻟﻤﺤﺎذﻳﺮ اﻟﺸﺮﻋﻴﺔ ﰲ اﻷوﻗﺎف‬

‫ﻛﺘﺒﻪ‪:‬‬

‫أ‪ F‬ﺣﻤﺎدة إﺳﻤﺎﻋﻴﻞ ﻓﻮدة‬

‫ﻣﺴﺘﺸﺎر ﻣﺎﻟﻲ وﺑﺎﺣﺚ ﰲ ﻣﺠﺎل اﻷوﻗﺎف‬

‫ﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‬

‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﺟﻤﻌﻴﻦ‬
‫ﻭﺑﻌﺪ‪:‬‬
‫ﻗﺴﻤﺘﻬﺎ‬
‫ﺫﻛﺮ ﻟﺒﻌﺾ ﺍﻟﻤﺤﺎﺫﻳﺮ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻲ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﻭﻗﺪ ّ‬
‫ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺒﺤﺜﻴﺔ ٌ‬
‫ﺇﻟﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪ ،‬ﻭﺧﺎﺗﻤﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﺗﻲ‪:‬‬

‫اﻟﻤﺒﺤﺚ اﻷول‪:‬‬
‫اﻟﻤﺤﺎذﻳﺮ اﻟﺸﺮﻋﻴﺔ ﰲ اﻷوﻗﺎف ﻣﻦ ﺟﻬﺔ اﻟﻮاﻗﻒ‬

‫اﻟﻮاﻗﻒ ﺑﻮﻗﻔﻪ وﺟﻪ َ ﷲ ‪: 8‬‬

‫ُ‬ ‫أو ًﻻ‪ :‬أ ّﻻ ﻳﺒﺘﻐﻲ‬

‫ﻒ ﻛﺬﺍ؛ ﻓﻔﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬ ‫ﺟﺎﻩ ﺃﻭ ﺷﻬﺮﺓ ﺃﻭ ﻟﻴﻘﺎﻝ‪ :‬ﻓﻼﻥ ﺃﻭ َﻗ َ‬ ‫ﻛﺄﻥ ﻳﻮﻗﻒ ﻣﻦ ﺃﺟﻞ ٍ‬
‫ﻀﻰ ﻳَ ْﻮﻡَ ﺍﻟ ِْﻘ َﻴﺎ َﻣ ِﺔ‬ ‫ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪ 3‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻗﺎﻝ‪ِ » :‬ﺇ ‪‬ﻥ ﺃ َ ‪‬ﻭ َﻝ ﺍﻟ ‪‬ﻨﺎﺱِ ُﻳ ْﻘ َ‬
‫ـــﻬ َﺪ‪ ،‬ﻓَﺄُﺗِ َﻲ ﺑِ ِﻪ ﻓَ َﻌ ‪‬ﺮﻓَ ُﻪ ﻧ ِ َﻌ َﻤ ُﻪ ﻓَ َﻌ َﺮﻓَ َﻬﺎ‪َ ،‬ﻗــــﺎ َﻝ‪ :‬ﻓ ََﻤﺎ َﻋ ِﻤﻠ َْﺖ ِﻓﻴ َﻬﺎ؟ ﻗَﺎ َﻝ‪:‬‬ ‫ﺍﺳﺘ ُْﺸـ ِ‬ ‫َﻋ َﻠ ْﻴ ِﻪ َﺭ ُﺟ ٌﻞ ْ‬
‫ـــﻬ ْﺪ ُﺕ‪ ،‬ﻗَﺎ َﻝ‪ :‬ﻛَ َﺬ ْﺑ َﺖ‪َ ،‬ﻭ َﻟ ِﻜ ‪‬ﻨ َﻚ ﻗَﺎ َﺗﻠ َْﺖ ِﻷَ ْﻥ ُﻳ َﻘﺎ َﻝ‪َ :‬ﺟ ِﺮﻱ ٌﺀ‪ ،‬ﻓَ َﻘ ْﺪ‬ ‫ﺍﺳﺘ ُْﺸـ ِ‬
‫ﻴﻚ َﺣ ‪‬ﺘﻰ ْ‬ ‫ﻗَﺎ َﺗﻠ ُْﺖ ِﻓ َ‬
‫ِﻗﻴ َﻞ‪ُ ،‬ﺛ ‪‬ﻢ ﺃُ ِﻣ َﺮ ﺑِ ِﻪ ﻓ َُﺴ ِﺤ َﺐ َﻋ َﻠﻰ َﻭ ْﺟ ِﻬ ِﻪ َﺣ ‪‬ﺘﻰ ﺃُﻟ ِْﻘ َﻲ ِﻓﻲ ﺍﻟ ‪‬ﻨﺎﺭِ‪َ ،‬ﻭ َﺭ ُﺟ ٌﻞ َﺗ َﻌ ‪‬ﻠ َﻢ ﺍ ْﻟ ِﻌ ْﻠ َﻢ‪َ ،‬ﻭ َﻋ ‪‬ﻠ َﻤ ُﻪ‬
‫ـــﺮﺁ َﻥ‪ ،‬ﻓَﺄُﺗِ َﻲ ﺑِ ِﻪ ﻓَ َﻌ ‪‬ﺮﻓَ ُﻪ ﻧ ِ َﻌ َﻤ ُﻪ ﻓَ َﻌ َﺮﻓَ َﻬﺎ‪ ،‬ﻗَﺎ َﻝ‪ :‬ﻓ ََﻤــــﺎ َﻋ ِﻤﻠ َْﺖ ِﻓﻴ َﻬﺎ؟ ﻗَﺎ َﻝ‪َ :‬ﺗ َﻌ ‪‬ﻠ ْﻤ ُﺖ‬ ‫َﻭﻗ ََﺮﺃ َ ﺍ ْﻟ ُﻘـ ْ‬
‫ﺍ ْﻟ ِﻌ ْﻠ َﻢ‪َ ،‬ﻭ َﻋ ‪‬ﻠ ْﻤ ُﺘ ُﻪ َﻭﻗ ََﺮﺃْ ُﺕ ِﻓ َ‬
‫ﻴﻚ ﺍ ْﻟ ُﻘ ْﺮﺁ َﻥ‪ ،‬ﻗَﺎ َﻝ‪ :‬ﻛَ َﺬ ْﺑ َﺖ‪َ ،‬ﻭ َﻟ ِﻜ ‪‬ﻨ َﻚ َﺗ َﻌ ‪‬ﻠ ْﻤ َﺖ ﺍ ْﻟ ِﻌ ْﻠ َﻢ ﻟِ ُﻴ َﻘﺎ َﻝ‪َ :‬ﻋﺎﻟِ ٌﻢ‪،‬‬
‫َﻭﻗ ََﺮﺃْ َﺕ ﺍ ْﻟ ُﻘ ْﺮﺁ َﻥ ﻟِ ُﻴ َﻘﺎ َﻝ‪ُ :‬ﻫ َﻮ ﻗَﺎﺭِﺉٌ‪ ،‬ﻓَ َﻘ ْﺪ ِﻗﻴ َﻞ‪ُ ،‬ﺛ ‪‬ﻢ ﺃُ ِﻣ َﺮ ﺑِ ِﻪ ﻓ َُﺴ ِﺤ َﺐ َﻋ َﻠﻰ َﻭ ْﺟ ِﻬ ِﻪ َﺣ ‪‬ﺘﻰ ﺃُﻟ ِْﻘ َﻲ‬

‫‪٢٥٨‬‬ ‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬

‫أ‪ F‬ﺣﻤﺎدة إﺳﻤﺎﻋﻴﻞ ﻓﻮدة‬

‫ﺎﻑ ﺍﻟ َْﻤﺎﻝِ ُﻛﻠ ِ‪‬ﻪ‪ ،‬ﻓَﺄُﺗِ َﻲ ﺑِ ِﻪ ﻓَ َﻌ ‪‬ﺮﻓَ ُﻪ‬

‫ﷲ َﻋ َﻠ ْﻴ ِﻪ‪َ ،‬ﻭﺃ َ ْﻋ َﻄﺎ ُﻩ ِﻣ ْﻦ ﺃ َ ْﺻ َﻨ ِ‬ ‫ِﻓﻲ ﺍﻟ ‪‬ﻨﺎﺭِ‪َ ،‬ﻭ َﺭ ُﺟ ٌﻞ َﻭ ‪‬ﺳــــ َﻊ ﺍ ُ‬
‫ﻧ ِ َﻌ َﻤ ُﻪ ﻓَ َﻌ َﺮﻓَ َﻬﺎ‪ ،‬ﻗَﺎ َﻝ‪ :‬ﻓ ََﻤﺎ َﻋ ِﻤﻠ َْﺖ ِﻓﻴ َﻬﺎ؟ ﻗَﺎ َﻝ‪َ :‬ﻣﺎ َﺗ َﺮ ْﻛ ُﺖ ِﻣ ْﻦ َﺳ ِﺒﻴ ٍﻞ ﺗ ُِﺤ ‪‬ﺐ ﺃ َ ْﻥ ُﻳ ْﻨ َﻔﻖَ ِﻓﻴ َﻬﺎ‬
‫ِﺇ ‪‬ﻻ ﺃ َ ْﻧ َﻔ ْﻘ ُﺖ ِﻓﻴ َﻬﺎ َﻟ َﻚ‪ ،‬ﻗَﺎ َﻝ‪ :‬ﻛَ َﺬ ْﺑ َﺖ‪َ ،‬ﻭ َﻟ ِﻜ ‪‬ﻨ َﻚ ﻓَ َﻌﻠ َْﺖ ﻟِ ُﻴ َﻘﺎ َﻝ‪ُ :‬ﻫ َﻮ َﺟ َﻮﺍ ٌﺩ‪ ،‬ﻓَ َﻘ ْﺪ ِﻗﻴ َﻞ‪ُ ،‬ﺛ ‪‬ﻢ ﺃُ ِﻣ َﺮ‬
‫ﺑِ ِﻪ ﻓ َُﺴ ِﺤ َﺐ َﻋ َﻠﻰ َﻭ ْﺟ ِﻬ ِﻪ‪ُ ،‬ﺛ ‪‬ﻢ ﺃُﻟ ِْﻘ َﻲ ِﻓﻲ ﺍﻟ ‪‬ﻨﺎﺭِ«)‪.(١‬‬

‫ﻒ اﻹﺿﺮار َ ﺑﺎﻟﻮرﺛﺔ‪:‬‬ ‫ُ‬

‫اﻟﻮاﻗﻒ ﻣﻦ اﻟﻮﻗ ِ‬ ‫ﺛﺎﻧﻴًﺎ‪ :‬أن ﻳﻘﺼﺪ‬
‫ﻭﻫﺬﺍ ﻣﺨﺎﻟﻒ ﻟﻘﻮﻟﻪ ‪] ﴾ { z y x w v u t s ﴿ : 8‬ﺍﻟﻨﺴﺎﺀ‪،[١٢ :‬‬
‫ﺃﻱ‪ :‬ﻟﺘﻜﻮﻥ ﻭﺻﻴﺘُﻪ ﻋﻠﻰ ﺍﻟﻌﺪﻝ‪ ،‬ﻻ ﻋﻠﻰ ﺍﻹﺿﺮﺍﺭ ﻭﺍﻟﺠﻮﺭ ﻭﺍﻟﺠﻨﻒ ﺑﺄﻥ ﻳﺤﺮﻡ ﺑﻌﺾ ﺍﻟﻮﺭﺛﺔ‪،‬‬
‫ﺃﻭ ﻳﻨﻘﺼﻪ‪ ،‬ﺃﻭ ﻳﺰﻳﺪﻩ ﻋﻠﻰ ﻣﺎ ﻗﺪﺭ ﺍﷲ ﻟﻪ ﻣﻦ ﺍﻟﻔﺮﻳﻀﺔ؛ ﻓﻤﺘﻰ ﺳــﻌﻰ ﻓﻲ ﺫﻟﻚ ﻛﺎﻥ ﻛﻤﻦ‬
‫ﺿﺎ ‪‬ﺩ ﺍﷲ ﻓﻲ ﺣﻜﻤﺘﻪ ﻭﻗﺴﻤﺘﻪ)‪.(٢‬‬
‫ﺃﻳﻀﺎ ﻟﻬﺪﻱ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺳــﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ‪ ، 3‬ﻟ‪‬ﻤﺎ ﻗﺎﻝ ﻟﻪ‬ ‫ﻭﻣﺨﺎﻟﻒ ً‬
‫ﺍﻟﻨﺒﻲ ﮊ ‪ِ » :‬ﺇﻧ‪َ ‬ﻚ ﺃ َ ْﻥ َﺗ َﺬ َﺭ َﻭ َﺭ َﺛ َﺘ َﻚ ﺃ َ ْﻏ ِﻨ َﻴﺎﺀَ‪َ ،‬ﺧ ْﻴ ٌﺮ ِﻣ ْﻦ ﺃ َ ْﻥ َﺗ َﺬ َﺭ ُﻫ ْﻢ َﻋﺎ َﻟ ًﺔ ﻳَ َﺘ َﻜ ‪‬ﻔ ُﻔﻮ َﻥ ﺍﻟ ‪‬ﻨ َ‬
‫ﺎﺱ‪َ ،‬ﻭ ِﺇﻧ‪َ ‬ﻚ‬
‫َﻟ ْﻦ ُﺗ ْﻨ ِﻔﻖَ ﻧَ َﻔ َﻘ ًﺔ َﺗ ْﺒ َﺘ ِﻐﻲ ﺑِ َﻬﺎ َﻭ ْﺟ َﻪ ﺍﷲ ِﺇ ‪‬ﻻ ﺃُ ِﺟ ْﺮ َﺕ ﺑِ َﻬﺎ‪َ ،‬ﺣ ‪‬ﺘﻰ َﻣﺎ َﺗ ْﺠ َﻌ ُﻞ ِﻓﻲ ِﻓ ‪‬ﻲ ﺍ ْﻣ َﺮﺃَﺗِ َﻚ«)‪.(٣‬‬

‫ﺛﺎﻟﺜًﺎ‪ :‬أن ﻳﺸﺘﺮط اﻟﻮاﻗﻒ ﺷﺮ ً‬

‫ﻃﺎ ﻣﺨﺎﻟﻔًﺎ ﻟﻠﺸﺮع‪:‬‬
‫ﻣﺨﺎﻟﻔﺎ ﻟﻠﺸﺮﻉ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻤﻞ ﺑﺸﺮﻁ ﺍﻟﻮﺍﻗﻒ‬
‫ً‬ ‫ﺷﺮﻃﺎ‬
‫ﻓﻼ ﻳﺠﻮﺯ ﻟﻠﻮﺍﻗﻒ ﺃﻥ ﻳﺸﺘﺮﻁ ً‬
‫ﺇﺫﺍ ﺧﺎﻟﻒ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﻘﻞ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻮﺍﻗﻔﻴﻦ ﻣﺎ ﻫﻮ‬
‫ﺻﺤﻴﺢ ﻣﻌﺘﺒﺮ ﻳﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ)‪.(٤‬‬
‫ﻭﻓﺴــﺮ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻗــﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺷــﺮﻭﻁ ﺍﻟﻮﺍﻗﻒ ﻛﻨﺼﻮﺹ ﺍﻟﺸــﺎﺭﻉ‪ :‬ﺑﺄﻧﻬﺎ‬
‫ّ‬
‫)‪(٥‬‬
‫ﻛﺎﻟﻨﺼﻮﺹ ﻓﻲ ﺍﻟﻤﻔﻬﻮﻡ ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﺮﺍﺩ ﺍﻟﻮﺍﻗﻒ ﻻ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﻬﺎ ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١٩٠٥‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ )‪.(٢٣١/٢‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٢٩٥‬ﻭﻣﺴﻠﻢ )‪.(١٦٢٨‬‬
‫)‪ (٤) (٤‬ﻳﻨﻈﺮ‪ :‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٤٧/٣١‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺷــﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻻﺑﻦ ﻧﺠﻴﻢ )ﺹ‪ ،(١٩٥ :‬ﻭﺣﺎﺷــﻴﺔ ﺍﺑــﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٤٣٣/٤‬ﻭﻣﺠﻤﻮﻉ ﻓﺘــﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
‫)‪ ،(٤٧/٣١‬ﻭﺍﻟﻤﺒﺪﻉ )‪.(٣٣٣/٥‬‬

‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬ ‫‪٢٥٩‬‬

‫ﺑﻌﺾ اﻟﻤﺤﺎذﻳﺮ اﻟﺸﺮﻋﻴﺔ ﰲ اﻷوﻗﺎف‬

‫ﻓﻠﻢ ُﻳ ِﺠ ْﺰ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻤﻞ ﺑﺸﺮﻭﻁ ﺍﻟﻮﺍﻗﻒ ﺇﺫﺍ ﺧﺎﻟﻔﺖ ﺷﺮﻉ ﺍﷲ ‪ ، 8‬ﺳﻮﺍﺀ‬
‫ﻓﻲ ﺫﻟﻚ ﺍﻟﺤﻨﻔﻴﺔ)‪ ،(١‬ﻭﺍﻟﻤﺎﻟﻜﻴﺔ)‪ ،(٢‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪ ،(٣‬ﻭﺍﻟﺤﻨﺎﺑﻠﺔ)‪ ،(٤‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫ﻭﻣﺎ ﻳﺨﺘﻠﻒ ﻓﻴــﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺑﻌﺾ ﺍﻟﺸــﺮﻭﻁ ﺃﻭ ﺭ ‪‬ﺩﻫﺎ‪ ،‬ﻓﺈﻧﻤــﺎ ﻫﻮ ﻧﺎﺗﺞ ﻋﻦ‬
‫ﺍﺧﺘﻼﻓﻬﻢ ﻫﻞ ﻫﻲ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻤﺮﻏﻮﺑﺔ ﻋﻨﺪ‬
‫ﺍﻟﺸﺎﺭﻉ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻤﺒﺎﺣﺔ‪ ،‬ﻓﺎﻟﺠﻤﻴﻊ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﺸﺮﻉ‬
‫‪ -‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓــﻲ ﺿﺎﺑﻂ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﺸــﺮﻉ ‪ ،-‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺠﻤﻴـــﻊ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ‬
‫ﻣﺎ ﻭﺍﻓﻖ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻋﺘﺒﺎﺭ ﻣﺎ ﻟﻴﺲ ﺑﻤﻜﺮﻭﻩ ﻭﻻ ﻣﺴﺘﺤﺐ‪ .‬ﻭﺍﷲُ ﺃﻋﻠﻢ)‪ .(٥‬ﺍﻫـ‪.‬‬

‫راﺑﻌًﺎ‪ :‬أن ﻳﺮﺟﻊ اﻟﻮاﻗﻒ ﰲ وﻗﻔﻪ‪:‬‬

‫ﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻣــﻦ ﺍﻟﻤﺎﻟﻜﻴﺔ)‪ ،(٦‬ﻭﺍﻟﺸــﺎﻓﻌﻴﺔ)‪ ،(٧‬ﻭﺍﻟﺤﻨﺎﺑﻠﺔ)‪ ،(٨‬ﻭﺃﺑﻮ ﻳﻮﺳــﻒ‬
‫ﻭﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴــﻦ ﻣﻦ ﺍﻟﺤﻨﻔﻴﺔ)‪ (٩‬ﺇﻟﻰ ﺃﻥ ﺍﻟﻮﻗﻒ ﻣﺘﻰ ﺻﺪﺭ ﻣﻤــﻦ ﻫﻮ ﺃﻫﻞ ﻟﻠﺘﺼﺮﻑ‪،‬‬
‫ﻻﺯﻣﺎ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺒﺎﻉ ﻭﻻ ﻳﻮﻫﺐ ﻭﻻ ﻳﻮﺭﺙ‪.‬‬ ‫ﻣﺴﺘﻜﻤﻼ ﺷﺮﺍﺋﻄﻪ‪ ،‬ﺃﺻﺒﺢ ً‬
‫ً‬
‫ﻭﺍﺳــﺘﺪﻟﻮﺍ ﺑﺄﺩﻟﺔ ﻣﻨﻬﺎ‪ :‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ^ ‪» :‬ﺃﻥ ﻋﻤﺮ ﺑــﻦ ﺍﻟﺨﻄﺎﺏ ﺃﺻﺎﺏ ً‬
‫ﺃﺭﺿﺎ‬
‫ﺃﺭﺿﺎ ﺑﺨﻴﺒﺮ‪ ،‬ﻟﻢ‬
‫ﺑﺨﻴﺒﺮ‪ ،‬ﻓﺄﺗﻰ ﺍﻟﻨﺒﻲ ﻳﺴــﺘﺄﻣﺮﻩ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳــﻮﻝ ﺍﷲ ﺇﻧﻲ ﺃﺻﺒــﺖ ً‬
‫ﻭﺗﺼﺪﻗﺖ‬
‫ّ‬ ‫ﻣﺎﻻ ﻗﻂ ﺃﻧﻔﺲ ﻋﻨﺪﻱ ﻣﻨﻪ‪ ،‬ﻓﻤﺎ ﺗﺄﻣﺮ ﺑﻪ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﺷــﺌﺖ ﺣﺒﺴﺖ ﺃﺻﻠﻬﺎ‪،‬‬‫ﺃﺻﺐ ً‬
‫ﺑﻬﺎ‪ ،‬ﻓﺘﺼﺪﻕ ﺑﻬﺎ ﻋﻤﺮ؛ ﺃﻧﻪ ﻻ ﻳﺒﺎﻉ‪ ،‬ﻭﻻ ﻳﻮﻫﺐ‪ ،‬ﻭﻻ ﻳﻮﺭﺙ‪.(١٠)«...‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(٢٠٠/٦‬ﻭﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ )‪.(٢٤٥/٥‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺸﺮﺡ ﺍﻟﺼﻐﻴﺮ )‪ ،(٣٠٥/٢‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ )‪ ،(٨٨/٤‬ﻭﻣﻮﺍﻫﺐ ﺍﻟﺠﻠﻴﻞ )‪.(٣٣/٦‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﻧﻬﺎﻳﺔ ﺍﻟﻤﺤﺘﺎﺝ )‪ ،(٣٧٦/٥‬ﻭﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ )‪.(٢٥٦/٦‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺃﻋﻼﻡ ﺍﻟﻤﻮﻗﻌﻴﻦ )‪ ،(٩٦/٣‬ﻭﺍﻹﻧﺼﺎﻑ )‪.(٥٦/٧‬‬
‫)‪ (٥‬ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟﻌﺼﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻛﻴﻒ ﻧﻮﺟﻬﻬﺎ ﻟﺪﻋﻢ ﺍﻟﺠﺎﻣﻌﺎﺕ ﻭﺗﻨﻤﻴﺔ ﻣﻮﺍﺭﺩﻫﺎ‪ ،‬ﻟﺨﺎﻟﺪ ﺍﻟﻤﺸﻴﻘﺢ ﺹ ‪.٤٧ - ٤٤‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻔﺮﻳﻊ ﻻﺑﻦ ﺍﻟﺠﻼﺏ )‪ (٣٥٧/٢‬ﺍﻟﻜﺎﻓﻲ ﻻﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ )‪.(١٠١٤/٢‬‬
‫)‪ (٧‬ﺍﻟﺤﺎﻭﻱ ﺍﻟﻜﺒﻴﺮ )‪ ،(٥١١/٧‬ﺑﺤﺮ ﺍﻟﻤﺬﻫﺐ ﻟﻠﺮﻭﻳﺎﻧﻲ )‪.(٢٠٨/٧‬‬
‫)‪ (٨‬ﻳﻨﻈﺮ ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٤/٦‬‬
‫)‪ (٩‬ﻳﻨﻈﺮ ﺷﺮﺡ ﻣﻌﺎﻧﻲ ﺍﻵﺛﺎﺭ )‪.(٩٥/٤‬‬
‫)‪ (١٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٧٧٢‬ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪.(١٦٣٢‬‬

‫‪٢٦٠‬‬ ‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬

‫أ‪ F‬ﺣﻤﺎدة إﺳﻤﺎﻋﻴﻞ ﻓﻮدة‬

‫وﺟﻪ اﻟﺪﻻﻟﺔ‪:‬‬
‫ﻗﻮﻟﻪ ﮊ ‪» :‬ﻻ ﻳﺒـــﺎﻉ ﻭﻻ ﻳﻮﻫﺐ‪ ،‬ﻭﻻ ﻳﻮﺭﺙ«‪ ،‬ﻓﻬﺬﺍ ﻧﺺ ﺻﺮﻳــﺢ ﻓﻲ ﺍﻧﻘﻄﺎﻋﻪ ﻋﻦ‬
‫ﻣﻠﻚ ﺍﻟﻮﺍﻗﻒ‪ ،‬ﻭﻋﺪﻡ ﺗﻤﻜﻴﻨﻪ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻻ ﻳﺠﻮﺯ ﻟﻠﻮﺍﻗﻒ ﺍﻟﺮﺟﻮﻉ ﻓﻲ ﻭﻗﻔﻪ‪ ،‬ﺣﺘﻰ ﻟﻮ ﺷﺮﻁ ﻟﻨﻔﺴﻪ ﺫﻟﻚ؛ ﻷﻧﻪ ﺇﺯﺍﻟﺔ‬
‫ﻣﻠﻚ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺤﻠُﻢ‪ ،‬وﻣﺠﻨﻮن أو‬

‫ﺧﺎﻣﺴﺎ‪ :‬أن ﻳﻜﻮن اﻟﻮاﻗﻒ ﻏﻴﺮ ﺟﺎﺋﺰ اﻟﺘﺼﺮف ) ﻛﺼﺒﻲ دون اﻟ ُ‬
‫ً‬
‫ﻣﻌﺘﻮه‪ ،‬وﻣﺤﺠﻮر ﻋﻠﻴﻪ ﻟﺴﻔﻪ أو ﻟﻐﻔﻠﺔ‪ ،‬أو ﻋﺒﺪ(‪:‬‬
‫ﻳﺸـــﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺍﻗﻒ ﺟﺎﺋـﺰ ﺍﻟﺘﺼـﺮﻑ‪ ،‬ﺇﺫ ﻻﺑﺪ ﺃﻥ ﺗﺘﻮﺍﻓـﺮ ﻓﻲ ﺍﻟﻮﺍﻗـﻒ‬
‫ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ .١‬ﺍﻟﻌﻘﻞ‪ :‬ﻓﻼ ﻳﺼﺢ ﻭﻗﻒ ﺍﻟﻤﺠﻨﻮﻥ؛ ﻷﻧﻪ ﻓﺎﻗﺪ ﺍﻟﻌﻘــﻞ‪ ،‬ﻭﻻ ﻭﻗﻒ ﺍﻟﻤﻌﺘﻮﻩ؛ ﻷﻧﻪ ﻧﺎﻗﺺ‬
‫ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻻ ﻭﻗﻒ ﻣﺨﺘﻞ ﺍﻟﻌﻘﻞ ﺑﺴــﺒﺐ ﻣﺮﺽ ﺃﻭ ﻛﺒﺮ؛ ﻷﻧﻪ ﻏﻴﺮ ﺳﻠﻴﻢ ﺍﻟﻌﻘﻞ؛ ﻷﻥ ﻛﻞ‬
‫ﺗﺼﺮﻑ ﻳﺘﻄﻠﺐ ﺗﻮﺍﻓﺮ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﻤﻴﻴﺰ)‪.(١‬‬
‫ﻣﻤﻴﺰﺍ ﺃﻡ ﻏﻴﺮ ﻣﻤﻴﺰ؛ ﻷﻥ ﺍﻟﺒﻠﻮﻍ ﻣﻈﻨﺔ‬
‫‪ .٢‬ﺍﻟﺒﻠﻮﻍ‪ :‬ﻓﻼ ﻳﺼﺢ ﻭﻗﻒ ﺍﻟﺼﺒﻲ‪ ،‬ﺳــﻮﺍﺀ ﺃﻛﺎﻥ ً‬
‫ﻛﻤﺎﻝ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻟﺨﻄﻮﺭﺓ ﺍﻟﺘﺒﺮﻉ)‪.(٢‬‬
‫ﻣﺤﺠﻮﺭﺍ ﻋﻠﻴﻪ ﻟﺴﻔﻪ ﺃﻭ ﻏﻔﻠﺔ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻗﻔﻪ ﻓﻲ ﺣﺎﻟﺔ‬ ‫ً‬ ‫‪ .٣‬ﺍﻟﺮﺷﺪ‪ :‬ﻓﻼ ﻳﻜﻮﻥ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻲ ﺃﻥ ﻳﻘﻒ ﻋﻠﻰ ﻧﻔﺴــﻪ ﺃﻭ ﻋﻠﻰ ﺟﻬﺔ ﺑﺮ ﻭﺧﻴﺮ‪ ،‬ﻷﻥ ﻓﻲ ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﻟﻪ‬
‫ﺑﺎﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ)‪.(٣‬‬
‫ﻜﺮ ِﻩ)‪.(٤‬‬ ‫‪ .٤‬ﺍﻻﺧﺘﻴﺎﺭ‪ :‬ﻓﻼ ﻳﺼﺢ ﻭﻗﻒ ُ‬
‫ﺍﻟﻤ َ‬
‫‪ .٥‬ﺍﻟﺤﺮﻳﺔ‪ :‬ﻓﻼ ﻳﺼﺢ ﻭﻗﻒ ﺍﻟﻌﺒﺪ؛ ﻷﻧﻪ ﻻ ﻣﻠﻚ ﻟﻪ)‪.(٥‬‬

‫)‪ (١‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ )‪ ،(٢٩١/٦‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﺼﻐﻴﺮ )‪ ،(٢٩٨/٢‬ﻭﻧﻬﺎﻳﺔ ﺍﻟﻤﺤﺘﺎﺝ )‪ ،(٣٥٦/٥‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٢٤٠/٤‬‬
‫)‪ (٢‬ﺍﻟﻤﺮﺍﺟﻊ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫)‪ (٣‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٥٩/٣‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﺼﻐﻴﺮ )‪ ،(٢٩٨/٢‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ )‪ ،(١٤٨/٢‬ﻭﺍﻟﻤﻐﻨﻲ )‪.(٤٨٦/٤‬‬
‫)‪ (٤‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ )‪ ،(٧٧/٤‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ )‪.(٣٧٧/٢‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﻟﻠﻜﺎﺳﺎﻧﻲ )‪ ،(٢١٩/٣‬ﺍﻟﺸــﺮﺡ ﺍﻟﺼﻐﻴﺮ ﻟﻠﺪﺭﺩﻳﺮ )‪ ،(١٠١/٤‬ﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﺑﻲ ﻭﻋﻤﻴﺮﺓ ﻋﻠﻰ ﺷﺮﺡ‬
‫ﺍﻟﻤﺤﻠﻲ )‪ ،(٩٩/٣‬ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻡ )‪.(٥١/٦‬‬

‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬ ‫‪٢٦١‬‬

‫ﺑﻌﺾ اﻟﻤﺤﺎذﻳﺮ اﻟﺸﺮﻋﻴﺔ ﰲ اﻷوﻗﺎف‬

‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪:‬‬
‫اﻟﻤﺤﺎذﻳﺮ اﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺟﻬﺔ اﻟﻤﺎل اﻟﻤﻮﻗﻮف‬

‫أو ًﻻ‪ :‬ﻋﺪم ﺗﻌﻴﻴﻦ اﻟﻤﺎل اﻟﻤﻮﻗﻮف ﺑﺸﻜﻞ ﻳﻨﻔﻲ اﻟﺠﻬﺎﻟﺔ ﻋﻨﻪ‪:‬‬
‫ﻓﻠﻘﺪ ﺫﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻧﻪ ﻳﺸــﺘﺮﻁ ﻓﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻤﻮﻗﻮﻓﺔ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﻴﻨﺔ؛ ﻓﻼ ﻳﺼﺢ‬
‫ﻭﻗﻒ ﺍﻟﻤﺒﻬﻢ‪.‬‬
‫ﻣﻌﻠﻮﻣﺎ ﻓﻠﻮ ﻭﻗﻒ ﺷﻴ ًﺌﺎ ﻣﻦ ﺃﺭﺿﻪ ﻭﻟﻢ‬
‫ً‬ ‫ﻗﺎﻝ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻳﺸــﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻮﻗﻮﻑ‬
‫ُﻳ َﺴ ّﻤﻪ ﻻ ﻳﺼﺢ؛ ﻷﻥ ﺍﻟﺸــﻲﺀ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﻴﺮ ﻭﻟﻮ ﺑﻴّﻦ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺇ ْﺫ ﺭﺑﻤﺎ ﻳﺒﻴﻦ‬
‫ﺑﺎﻃﻼ‬
‫ﻭﻗﻔﺖ ﻫــﺬﻩ ﺍﻷﺭﺽ ﺃﻭ ﻫﺬﻩ ﺍﻷﺭﺽ ﻛﺎﻥ ً‬ ‫ُ‬ ‫ﻋﺎﺩﺓ‪ ،‬ﻭﻟﻮ ﻗﺎﻝ‪:‬‬
‫ﻗﻠﻴﻼ ﻻ ﻳﻮﻗﻒ ً‬ ‫ﺷــﻴ ًﺌﺎ ً‬
‫ﻟﻤﻜﺎﻥ ﺍﻟﺠﻬﺎﻟﺔ)‪.(١‬‬
‫ﻋﺒﺪﺍ‬
‫ﻭﺫﻛﺮ ﺍﻟﺸـــﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺃﻥ ﺍﻟﻮﻗﻒ ﻻ ﻳﺼﺢ ﺇﻻ ﻓﻲ ﻋﻴ ٍﻦ ﻣﻌﻴﻨﺔ؛ ﻓﺈﻥ ﻭﻗﻒ ً‬
‫ﻓﺮﺳــﺎ ﻏﻴﺮ ﻣﻌﻴﻦ ﻓﺎﻟﻮﻗﻒ ﺑﺎﻃﻞ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﻭﻗﻒ ﺇﺣﺪﻯ ﺩﺍﺭﻳﻪ ﺃﻭ ﺃﺣﺪ ﻋﺒﺪﻳﻪ‬
‫ﻏﻴﺮ ﻣﻌﻴﻦ ﺃﻭ ً‬
‫ﻻ ﻳﺼﺢ‪ ،‬ﻷﻥ ﺍﻟﻮﻗــﻒ ﻧﻘﻞ ﻣﻠﻚ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺮﺑﺔ ﻭﺍﻟﺼﺪﻗﺔ ﻓﻼ ﻳﺼﺢ ﻓﻲ ﻏﻴﺮ ﻣﻌﻴﻦ‪ ،‬ﻛﻤﺎ‬
‫ﻻ ﻳﺼﺢ ﻓﻲ ﻋﻴ ٍﻦ ﻓﻲ ﺍﻟﺬﻣﺔ ﻛﺪﺍ ٍﺭ ٍ‬
‫ﻭﻋﺒﺪ ﻭﻟﻮ ﻣﻮﺻﻮ ًﻓﺎ)‪.(٢‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻤﺎﻟﻜﻴﺔ ‪ -‬ﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ ‪ -‬ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻟﻮﻗﻒ ﺍﻟﻤﻌﻠﻖ ﻛﻘﻮﻝ ﺍﻟﻮﺍﻗﻒ‪:‬‬
‫ﺇﻥ ﻣﻠﻜﺖ ﺩﺍﺭ ﻓﻼﻥ ﻓﻬﻲ ﻭﻗﻒ)‪.(٣‬‬
‫ﻣﻌﻠﻮﻣﺎ ﺣﺘــﻰ َﻳﻨْﻔُ َﺬ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ً‬ ‫ﻭﻣﻤﺎ ﺳــﺒﻖ ﻳﺘﺒﻴﻦ ﻟﻨﺎ ﺃﻥ ﺍﻟﻮﻗﻒ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺣﻜﻢ ﺍﻟﻮﻗﻒ ﺍﻟﻤﺠﻬﻮﻝ ‪ -‬ﻏﻴﺮ ﺍﻟﻤﻌﻴﻦ ‪ -‬ﻋﻠﻰ ﻗﻮﻟﻴﻦ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ ﺍﻟﻘﻮﻝ ﻋﺪﻡ ﺻﺤﺔ‬
‫ﻭﻗﻒ ﺍﻟﻤﺠﻬﻮﻝ؛ ﻟﻤــﺎ ﻳﻔﻀﻲ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﺰﺍﻉ‪ ،‬ﻭﻟﻜﻮﻧﻪ ﺇﺧﺮﺍﺝ ﻣﻦ ﺍﻟﻤﻠﻚ‪ ،‬ﻓﻴﺠﺐ ﺍﻟﺘﻮﺿﻴﺢ‬
‫ﻭﺍﻟﺘﻌﻴﻴﻦ ﻟﻠﻌﻴﻦ ﺍﻟﻤﻮﻗﻮﻓﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺼﺤﻴﺢ ﺣﺘﻰ ﻻ ﻳﻘﻊ ﺍﻹﺷﻜﺎﻝ)‪.(٤‬‬

‫)‪ (١‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ )‪ ،(٢٠٣/٥‬ﻭﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٣٦٠/٣‬‬

‫)‪ (٢‬ﺍﻟﻤﻬﺬﺏ )‪ ،(٤٤٧/١‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ )‪ ،(٣٧٧/٢‬ﻭﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ )‪.(٤٩٢/٢‬‬
‫)‪ (٣‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ )‪.(٧٦/٤‬‬
‫)‪ (٤‬ﺣﻘﻴﺒﺔ ﺗﺪﺭﻳﺒﻴﺔ ﺑﻌﻨﻮﺍﻥ‪» :‬ﻣﺸﻜﻼﺕ ﺍﻷﻭﻗﺎﻑ ﻭﺣﻠﻮﻟﻬﺎ«‪ ،‬ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺪﺧﻴﻞ‪.‬‬

‫‪٢٦٢‬‬ ‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬

‫أ‪ F‬ﺣﻤﺎدة إﺳﻤﺎﻋﻴﻞ ﻓﻮدة‬

‫ﺛﺎﻧﻴًــﺎ‪ :‬أن ﻳﺘﻌﻠــﻖ ﺑﺎﻟﻌﻴــﻦ اﻟﻤﻮﻗﻮﻓﺔ ﺣــﻖ ﻟﻐﻴﺮ اﻟﻮاﻗــﻒ دون إذﻧــﻪ‪ ،‬ﻛﺄن ﺗﻜﻮن‬
‫ﻣﺮﻫﻮﻧﺔ أو ﻣﺆﺟﺮة‪:‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺻﺤﺔ ﻭﻗﻒ ﺍﻟﻌﻴﻦ ﺍﻟﺘــﻲ ﻳﺘﻌﻠﻖ ﺑﻬﺎ ﺣﻖ ﻏﻴﺮ ﺍﻟﻮﺍﻗﻒ ﻛﺄﻥ ﺗﻜﻮﻥ‬
‫ﻣﺮﻫﻮﻧﺔ ﺃﻭ ﻣﺆﺟﺮﺓ‪.‬‬
‫ﻓﻨﺺ‬
‫ﻓﺬﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻔﻘﻬــﺎﺀ ﺇﻟﻰ ﺻﺤﺔ ﻭﻗﻒ ﺍﻟﻌﻴــﻦ ﺍﻟﺘﻲ ﻳﺘﻌﻠﻖ ﺑﻬﺎ ﺣــﻖ ﺁﺧﺮﻳﻦ‪ ،‬‬
‫ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻋﻠﻰ ﺻﺤﺔ ﻭﻗﻒ ﺍﻟﻌﻴﻦ ﺍﻟﻤﺮﻫﻮﻧﺔ ﺃﻭ ﺍﻟﻤﺆﺟﺮﺓ‪ ،‬ﻭﺗﻌﻮﺩ ﺍﻟﻌﻴﻦ ﺑﻌﺪ ﺍﻓﺘﻜﺎﻛﻬﺎ‬
‫ﻣﻦ ﺍﻟﺮﻫﻦ ﻭﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻣﺪﺓ ﺍﻹﺟﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻭﺍﻓﻘﻬﻢ ﺍﻟﺸــﺎﻓﻌﻴﺔ ﻓﻲ ﺍﻟﻌﻴﻦ‬
‫ﺍﻟﻤﺆﺟﺮﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺮﻫﻮﻧﺔ ﻓﻔﻴﻬﺎ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺟﻬﺎﻥ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ؛ ﺃﻧﻪ ﻳﺼﺢ ﻭﻗﻒ ﺍﻟﻤﺮﻫﻮﻥ ﻛﺎﻟﻌﺘﻖ؛ ﻷﻧﻪ ﺣﻖ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻻ ﻳﺼﺢ‬
‫ﺇﺳﻘﺎﻃﻪ ﺑﻌﺪ ﺛﺒﻮﺗﻪ‪ ،‬ﻓﺼﺎﺭ ﻛﺎﻟﻌﺘﻖ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻻ ﻳﺼﺢ ﻭﻗﻒ ﺍﻟﻤﺮﻫﻮﻥ؛ ﻷﻧﻪ ﺗﺼﺮﻑ ﻻ ﻳﺴﺮﻱ‬
‫ﺇﻟﻰ ﻣﻠﻚ ﻏﻴﺮ ﺍﻟﻮﺍﻗﻒ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻛﺎﻟﺒﻴﻊ ﻭﺍﻟﻬﺒﺔ)‪.(١‬‬
‫ﻭﻗ ‪‬ﻴﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﺻﺤﺔ ﻭﻗﻒ ﺍﻟﻤﺮﻫﻮﻥ ﺑﻤــﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﻗﻒ ﺑﺈﺫﻥ ﺍﻟﻤﺮﺗﻬﻦ؛ ﻷﻥ ﻣﻨﻌﻪ‬
‫ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴــﻪ ﻟﺘﻌﻠﻖ ﺣﻖ ﺍﻟﻤﺮﺗﻬﻦ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺃﺳــﻘﻄﻪ ﺑﺈﺫﻧﻪ ﻭﺑﻄــﻞ ﺍﻟﺮﻫﻦ؛ ﻷﻥ ﻫﺬﺍ‬
‫ﺩﻭﺍﻣﺎ)‪.(٢‬‬
‫ﺍﻟﺘﺼﺮﻑ ﻳﻤﻨﻊ ﺍﻟﺮﻫﻦ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻣﻌﻪ ً‬
‫ﻭﻫﺬﺍ ﻓﻲ ﺍﻟﺠﻤﻠﺔ؛ ﺇ ْﺫ ﻟﻜﻞ ﻣﺬﻫﺐ ﻧﻮﻉٌ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻓﻌﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻧﻘﻞ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‬
‫ﺍﻟﻤﺮﻫﻮﻥ ﺑﻌﺪ ﺗﺴــﻠﻴﻤﻪ ﺻ ‪‬ﺢ‪ ،‬ﻭﺃﺟﺒــﺮﻩ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﺩﻓﻊ‬
‫َ‬ ‫ﻋﻦ ﺍﻹﺳــﻌﺎﻑ ﻭﻏﻴﺮﻩ‪ :‬ﻟﻮ ﻭﻗﻒ‬
‫ﻣﻌﺴﺮﺍ ﺃﺑﻄﻞ ﺍﻟﻮﻗﻒ ﻭﺑﺎﻋﻪ ﻓﻴﻤﺎ ﻋﻠﻴﻪ‪.‬‬
‫ً‬ ‫ﻣﻮﺳﺮﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ً‬ ‫ﻣﺎ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ‬
‫ﺍﻟﻤﺮﻫﻮﻥ ﻭﺍ ْﻓﺘَﻜ‪‬ﻪ ﺟﺎﺯ‪ ،‬ﻓﺈﻥ ﻣﺎﺕ ﻋﻦ ﻋﻴﻦ ﺗﻔﻲ ﺑﺎﻟﺪﻳﻦ ﺻ ‪‬ﺢ ﺍﻟﻮﻗﻒ ﻭﻻ ﻳﻐﻴﺮ‪،‬‬
‫َ‬ ‫ﻭﺇﻥ ﻭﻗﻒ‬
‫ﻳﻒ ﻣﺎ ﺗﺮﻛﻪ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﻓﺈﻥ ﺍﻟﻘﺎﺿﻲ ﻳﺒﻄﻞ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻳﺒﻴﻌﻪ ﻟﻠﺪﻳﻦ)‪.(٣‬‬‫ﻭﺇﻥ ﻟﻢ ِ‬

‫)‪ (١‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(٢٠١/٦‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳــﻮﻗﻲ )‪ ،(٧٧/٤‬ﻭﺍﻟﺰﺭﻗﺎﻧﻲ )‪ ،(٧٥/٧‬ﻭﺍﻟﻤﻬﺬﺏ )‪ ،(٣٢٠/١‬ﻭﺍﻟﻤﻐﻨﻲ )‪،(٤٠١/٤‬‬

‫ﻭﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ )‪.(٤٥٨/٢‬‬
‫)‪ (٢‬ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ )‪) ،(٢٣٤/٢‬ﻭﺍﻟﻤﻐﻨﻲ ‪ ،(٤٠١/٤‬ﻭﺍﻹﻧﺼﺎﻑ )‪.(١٥٦ - ١٥٣/٥‬‬
‫)‪ (٣‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ )‪ ،(٣٩٥ ،٣٩١/٣‬ﻭﺍﻹﺳﻌﺎﻑ )ﺹ‪.(٢١ :‬‬

‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬ ‫‪٢٦٣‬‬

‫ﺑﻌﺾ اﻟﻤﺤﺎذﻳﺮ اﻟﺸﺮﻋﻴﺔ ﰲ اﻷوﻗﺎف‬

‫ﻭﺍﻟﻤﺴــﺘﺄﺟﺮ ﺑﻤﺎ ﺇﺫﺍ ﻗﺼﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﻗﻮ ًﻓﺎ ﺑﻌﺪ‬

‫َ‬ ‫ﻭﻗ ‪‬ﻴﺪ ﺍﻟﻤﺎﻟﻜﻴ ُﺔ ﺻﺤ َﺔ ﻭﻗﻒ ﺍﻟﻤﺮﻫﻮﻥ‬
‫ﺍﻟﺨﻼﺹ ﻣﻦ ﺍﻟﺮﻫﻦ ﻭﺍﻹﺟﺎﺭﺓ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻟﻮﻗﻒ ﺍﻟﺘﻨﺠﻴﺰ)‪ (١‬ﺍﻫـ)‪.(٢‬‬

‫ﺛﺎﻟﺜًﺎ‪ :‬أن ﻳﻜﻮن اﻟﻤﺎل اﻟﻤﻮﻗﻮف ﻏﻴﺮ ﻣﻤﻠﻮ ٍ‬

‫ك ﻟﻠﻮاﻗﻒ‪:‬‬
‫ﻣﻠﻜﺎ ﻟﻠﻮﺍﻗﻒ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪،‬‬
‫ﻻ ﻳﺨﻔﻰ ﺃﻥ ﺍﻟﻮﻗﻒ ﻻ ﻳﺼﺢ ﻭﻻ ﻳﻠﺰﻡ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻮﻗﻮﻑ ً‬
‫ﻓﻤﻠﻜﻴﺔ ﺍﻟﻮﻗﻒ ﺷﺮﻁ ﻟﺼﺤﺔ ﺍﻟﻮﻗﻒ)‪(٣‬؛ ﻭﺫﻟﻚ ﻟﻌﻤﻮﻡ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻣﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻣﻦ‬
‫ﺍﻟﺘﺼﺮﻑ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻚ‪ ،‬ﻛﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ َﺗ ِﺒ ْﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻙ«)‪ ،(٤‬ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﻭﻻ‬
‫)‪(٥‬‬
‫ﺗﺼﺮﻑ ﻓﻲ ﺃﺻﻞ ﺍﻟﻌﻴــﻦ ﺑﺈﺧﺮﺍﺟﻬﺎ ﻋﻦ ﺍﻟﻤﻠﻚ‪ ،‬ﻓﻼ َﻳﻨْﻔُﺬ‬
‫ﺑﻴﻊ ﺇﻻ ﻓﻴﻤﺎ ﺗﻤﻠﻚ« ‪ ،‬ﻭﻷﻧﻪ ّ‬
‫ﺫﻟﻚ ﺇﻻ ﻣﻦ ﻭﺍﻗﻒ ﻣﺎﻟﻚ ﻟﻬﺬﺍ ﺍﻟﻌﻴﻦ‪ ،‬ﺣﺘﻰ ﻳﺼﺢ ﺃﻥ ﺗﺨﺮﺝ ﻣﻦ ﻣﻠﻜﻪ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ :‬ﻻ ﻳﺼﺢ ﻭﻗﻒ ﻣﺎ ﻻ ﻳﻤﻠﻚ‪.‬‬

‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻟﺚ‪:‬‬
‫اﻟﻤﺤﺎذﻳﺮ اﻟﺸﺮﻋﻴﺔ ﰲ اﻷوﻗﺎف ﻣﻦ ﺟﻬﺔ اﻟﻤﻮﻗﻮف ﻋﻠﻴﻪ‬

‫أو ًﻻ‪ :‬أن ﻳﻜﻮن اﻟﻤﻮﻗﻮف ﻋﻠﻴﻪ ﺟﻬﺔ ﻣﻌﺼﻴﺔ‪:‬‬

‫ﺍﻟﻤﻮﻗﻮﻑ‬
‫ُ‬ ‫ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ ﺟﻬ َﺔ ﺑ ٍﺮ ﻭﻗﺮﺑ ٍﺔ‪ ،‬ﺳــﻮﺍﺀ ﺃﻛﺎﻥ‬ ‫ُ‬ ‫ﻳﺸــﺘﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺠﻬ ُﺔ‬
‫ﻣﻮﺿﻊ ُﻗ ْﺮﺑ ٍﺔ‪ ،‬ﻭﻟﻬﺬﺍ ﻳﺠﻮﺯ ﺍﻟﺘﺼﺪﻕ ﻋﻠﻴﻪ)‪ ،(٦‬ﻭﻗﺪ ﺭﻭﻱ‬ ‫ُ‬ ‫ﺍﻟﺬﻣﻲ‬
‫‪‬‬ ‫ﺫﻣﻴﺎ‪ ،‬ﻷﻥ‬
‫ﻣﺴﻠﻤﺎ ﺃﻡ ً‬ ‫ﻋﻠﻴﻪ ً‬
‫»ﺃ َ ‪‬ﻥ َﺻ ِﻔ ‪‬ﻴ َﺔ ﺍ ْﺑ َﻨ َﺔ ُﺣ َﻴ ‪‬ﻲ ‪ - #‬ﺯﻭﺝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ -‬ﺃ َ ْﻭ َﺻ ْﺖ ِﻻ ْﺑﻦِ ﺃَﺥ ٍ َﻟ َﻬﺎ ﻳَ ُﻬ ِ‬
‫ﻮﺩ ‪‬ﻱ«)‪.(٧‬‬
‫ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺟﻬ َﺔ ﻗﺮﺑ ٍﺔ؛ ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻮﻗﻮﻑ‬
‫ُ‬ ‫ﻭﻧﻈﺮﺍ ﺇﻟﻰ ﺍﺷﺘﺮﺍﻁ ﺃﻥ ﻳﻜﻮﻥ‬
‫ً‬
‫)‪ (١‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪ ،(٧٧/٤‬ﻭﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﻧﻲ )‪.(٧٥/٧‬‬
‫)‪ (٢‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ )‪.(١٦٨/٤٤‬‬
‫)‪ (٣‬ﻳﻨﻈــﺮ‪ :‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘــﺎﺭ )‪ ،(٣٤٨/٤‬ﺍﻟﺬﺧﻴﺮﺓ )‪ ،(٣٣٩/٦‬ﺷــﺮﺡ ﻣﺨﺘﺼﺮ ﺍﻟﺨﻠﻴﻞ ﻟﻠﺨﺮﺷــﻲ )‪ ،(٨٤/٧‬ﻧﻬﺎﻳﺔ ﺍﻟﻤﻄﻠﺐ‬
‫)‪ ،(٢٤٧/٤‬ﺍﻟﻤﻐﻨﻲ )‪.(٢٤/٦‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،(٣٥٠٣) :‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢١٩٠‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫)‪ (٦‬ﺍﻟﺪﺭ ﺍﻟﻤﺨﺘﺎﺭ )‪ ،(٣٦١ - ٣٦٠/٣‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ )‪ ،(٧٧/٤‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ )‪ ،(٣٨٠ ،٣٧٩/٢‬ﻭﺍﻟﻤﻐﻨﻲ )‪.(٦٤٦ - ٦٤٤/٥‬‬
‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ )‪.(٣٣/٦‬‬

‫‪٢٦٤‬‬ ‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬

‫أ‪ F‬ﺣﻤﺎدة إﺳﻤﺎﻋﻴﻞ ﻓﻮدة‬

‫ﺫﻣﻲ؛ ﻷﻧﻪ ﻣﻌﺼﻴ ٌﺔ‬ ‫ِ‬

‫ﻭﺑﻴﻮﺕ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﻣﻦ ‪‬‬ ‫ﻭﺍﻟﺒﻴَ ِﻊ‬
‫ﺍﻟﻜﻨﺎﺋﺲ ِ‬
‫ِ‬ ‫ﻋﻠﻴﻪ ﺟﻬﺔ ﻣﻌﺼﻴﺔ‪ :‬ﻛﺎﻟﻮﻗﻒ ﻋﻠﻰ‬
‫ﻭﺇﻋﺎﻧ ٌﺔ ﻟﻬﻢ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺍﻟﻜﻔﺮ؛ ﻷﻥ ﺍﻟﻘﺮﺑﺔ ﺗﺘﺤﻘﻖ ﺑﻜﻮﻧﻬﺎ ﻗﺮﺑﺔ ﻓﻲ ﻧﻈﺮ ﺍﻟﺸﺮﻳﻌﺔ)‪.(١‬‬

‫ﺛﺎﻧﻴًﺎ‪ :‬أن ﻳﻜﻮن اﻟﻤﻮﻗﻮف ﻋﻠﻴﻪ ﺟﻬﺔ ﻣﻨﻘﻄﻌﺔ‪:‬‬

‫ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺟﻬﺔ ﻻ ﺗﻨﻘﻄﻊ ﻛﺎﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴــﺎﺟﺪ ﺻﺤﻴــﺢ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ)‪ (٢‬ﻟﻜﻨﻬﻢ‬
‫ﻳﺨﺘﻠﻔﻮﻥ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﻣﻨﻘﻄﻊ ﺍﻻﺑﺘﺪﺍﺀ ﺃﻭ ﺍﻟﻮﺳﻂ ﺃﻭ ﺍﻻﻧﺘﻬﺎﺀ‪.‬‬
‫ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﺄﺗﻲ‪:‬‬

‫أو ًﻻ‪ :‬إذا ﻛﺎن اﻟﻤﻮﻗﻮف ﻋﻠﻴﻪ ﻣﻨﻘﻄﻊَ اﻻﺑﺘﺪاء ِ واﻻﻧﺘﻬﺎء ِ‪:‬‬
‫ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﻮﻗﻒ ﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ‬ ‫ﻛﻤﻦ ﻳﻘﻒ ﻋﻠﻰ ﻭﻟﺪﻩ ﻭﻻ ﻭﻟﺪ ﻟﻪ‪ ،‬ﻓﻼ ّ‬
‫ﻑ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻳﺼﺢ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺗﺼﺮﻑ ﺍﻟﻐﻠﺔ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻓــﺈﺫﺍ ُﻭﺟ َِﺪ ﺍﻟﻮﻟﺪ ُﺻ ِﺮ َ‬
‫ّ‬ ‫ﺍﻟﻤﺬﻫــﺐ‪،‬‬
‫ﻭﻟﻠﻤﺎﻟﻜﻴﺔ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻗﻮﺍﻝ ﺛﻼﺛﺔ)‪:(٣‬‬
‫ﺃﻭﻟﻬﺎ‪ :‬ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ؛ ﻗﺎﻝ‪ :‬ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﻭﻟﺪﻩ ﻭﻻ ﻭﻟﺪ ﻟﻪ ﺻﺤﻴﺢ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻏﻴﺮ ﻻﺯﻡ‪،‬‬
‫ﻳﺄﺱ ﻣﻦ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﺈﻥ َﻏﻔَ َﻞ ﻋﻨﻪ‬
‫ﺲ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺤﺼﻞ ﻟﻪ ٌ‬
‫ﺍﻟﻤ َﺤ ‪‬ﺒ ِ‬
‫ﻓﻠﻠﻮﺍﻗﻒ ﺑﻴﻌﻪ ﻗﺒﻞ ﻭﻻﺩﺓ ُ‬
‫ﺣﺘﻰ ﺣﺼﻞ ﻟﻪ ﻭﻟﺪ ﺣﺼﻞ ﺍﻟﻮﻗﻒ‪.‬‬
‫ﻣﻠﻜﺎ ﻟﻠﻮﺍﻗﻒ ﺇﻻ‬
‫ﻭﺍﻟﺜﺎﻧﻲ ﻻﺑﻦ ﺍﻟﻘﺎﺳﻢ؛ ﻗﺎﻝ‪ :‬ﺍﻟﻮﻗﻒ ﻻﺯﻡ ﺑﻤﺠﺮﺩ ﻋﻘﺪﻩ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ً‬
‫ﺱ‪ ،‬ﻓﺈﺫﺍ َﻳ ِﺌ َﺲ ﻣﻦ ﺍﻟﻮﻟﺪ‬
‫ﺍﻟﺤﺒــﺲ ﻟﻺﻳﺎ ِ‬
‫ِ‬ ‫ﺃﻣﺮ ﺫﻟﻚ‬
‫ﻳﺄﺱ ﻣﻦ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﻴﻮﻗﻒ َ‬
‫ﺇﺫﺍ ﺣﺼﻞ ٌ‬
‫ﻛﺎﻥ ﻟﻪ ﺑﻴﻌﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻻﺑﻦ ﺍﻟﻤﺎﺟﺸﻮﻥ؛ ﻗﺎﻝ‪ :‬ﻳﺤﻜﻢ ﺑﺤﺒﺴﻪ‪ ،‬ﻭﻳﺨﺮﺝ ﺇﻟﻰ ﻳﺪ ﺛﻘﺔ ﻟﻴﺼﺢ ﺣﻮﺯﻩ‪ ،‬ﻭﺗﻮﻗﻒ‬
‫ﺛﻤﺮﺗﻪ‪ ،‬ﻓﺈﻥ ﻭﻟﺪ ﻟﻪ ﻛﺎﻥ ﺍﻟﺤﺒﺲ ﻭﺍﻟﻐﻠﺔ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻮﻟﺪ ﻟﻪ ﻛﺎﻥ ﻷﻗﺮﺏ ﺍﻟﻨﺎﺱ ﻟﻠﻮﺍﻗﻒ‪.‬‬
‫ﺳﺎﺑﻘﺎ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻗﺪ ُﻭ ِﻟ َﺪ‬
‫ﻗﺎﻝ ﺍﻟﺪﺳــﻮﻗﻲ‪ :‬ﻭﻣﺤﻞ ﺍﻟﺨﻼﻑ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻗﺪ ُﻭ ِﻟ َﺪ ﻟﻪ ً‬
‫ﻟﻪ ﻓﺈﻧﻪ ﻳﻨﺘﻈﺮ ﺑﻼ ﻧﺰﺍﻉ‪ .‬ﺍﻫـ‪.‬‬

‫)‪ (١‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ )‪.(١٤٠/٤٤‬‬

‫)‪ (٢‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٦٥/٣‬ﻭﺍﻟﻤﻬﺬﺏ )‪ ،(٤٤٨/١‬ﻭﺍﻟﻤﻐﻨﻲ )‪ ،(٦٢٣ - ٦٢٢/٥‬ﻭﺍﻟﺪﺳﻮﻗﻲ )‪.(٨٤/٤‬‬
‫)‪ (٣‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٤١٤/٣‬ﻭﻣﻨﺢ ﺍﻟﺠﻠﻴﻞ )‪ ،(٦٦/٤‬ﻭﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ )‪ ،(٣٨٦ - ٣٧٩/٢‬ﺍﻟﻤﻐﻨﻲ )‪.(٦٠٧/٥‬‬

‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬ ‫‪٢٦٥‬‬

‫ﺑﻌﺾ اﻟﻤﺤﺎذﻳﺮ اﻟﺸﺮﻋﻴﺔ ﰲ اﻷوﻗﺎف‬

‫ﺛﺎﻧﻴًﺎ‪ :‬إذا ﻛﺎن اﻟﻤﻮﻗﻮف ﻋﻠﻴﻪ ﻣﻨﻘﻄﻊ اﻻﺑﺘﺪاء ﻣﺘﺼﻞ اﻻﻧﺘﻬﺎء‪:‬‬

‫ﻋﺒﺪ ﺛﻢ ﻋﻠﻰ‬ ‫ﻛﻤﻦ ﻭﻗﻒ ﻋﻠﻰ ﻧﻔﺴــﻪ ‪ -‬ﻋﻨﺪ ﻣﻦ ﻻ ﻳﺠﻴﺰ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻨﻔــﺲ ‪ -‬ﺃﻭ ﻋﻠﻰ ٍ‬
‫ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﻌﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ُﻳﺼﺮﻑ ﺇﻟﻰ َﻣ ْﻦ ﺑﻌﺪﻩ ‪ -‬ﺃﻱ ﺍﻟﻔﻘﺮﺍﺀ ‪ -‬ﻓﻲ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻋﻨﺪ‬
‫ﺲ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻤﺎﻟﻜﻴﺔ ﺍﻟﺤﻜﻢ ﻛﺬﻟﻚ ﺇﻥ ﺣﻴﺰ ﻣﻦ ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻬﻢ ﻗﺒﻞ ﺣﺼﻮﻝ ﻣﺎﻧﻊ ﻟﻠﻮﺍﻗﻒ ﻣﻦ َﻓﻠَ ٍ‬
‫ﻣﻮﺕ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺤﺼﻞ َﺣــﻮْﺯٌ ﺣﺘﻰ ﺣﺼﻞ ﻟﻠﻮﺍﻗﻒ ﻣﺎﻧﻊ ﻣﻦ ﻫــﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ‬ ‫ﺽ‪ ،‬ﺃﻭ ٍ‬ ‫ــﺮ ٍ‬
‫َﻣ َ‬
‫)ﺍﻟﻤﻮﺕ ﺃﻭ ﺍﻟﻤﺮﺽ ﺃﻭ ﺍﻟﻔَﻠَﺲ( ﻟــﻢ ﻳﺤﺼﻞ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻟﻠﻮﺭﺛﺔ ﻓﻲ ﺣﺎﻟــﺔ ﺍﻟﻤﺮﺽ ﺃﻭ ﺍﻟﻤﻮﺕ‬
‫ﺇﺑﻄﺎﻟﻪ‪ ،‬ﻭﻟﻬﻢ ﺇﺟﺎﺯﺗﻪ‪ ،‬ﻭﻓﻲ ﺣﺎﻟﺔ ﺍﻟﻔَﻠَﺲ ﻛﺎﻥ ﻟﻠﻐﺮﻳﻢ ﺇﺑﻄﺎﻟﻪ ﻭﺃﺧﺬﻩ ﻓﻲ ﺩﻳﻨﻪ‪.‬‬
‫ﻗﻮﻻ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸــﺎﻓﻌﻴﺔ‪ :‬ﻓﻴﻪ ﻃﺮﻳﻘﺎﻥ؛ ﻗﺎﻝ ﺍﻟﺸــﻴﺮﺍﺯﻱ‪ :‬ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﻗﺎﻝ َﻳ ْﺒﻄﻞ‪ً ،‬‬
‫ﺑﺎﻃﻼ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻓﻴﻪ ﻗﻮﻻﻥ‪:‬‬
‫ﻭﺍﺣﺪﺍ؛ ﻷﻥ ﺍﻷﻭﻝ ﺑﺎﻃﻞ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻓﺮﻉ ﻷﺻﻞ ﺑﺎﻃﻞ ﻓﻜﺎﻥ ً‬ ‫ً‬
‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻪ ﺑﺎﻃﻞ ﻟﻤﺎ ﺫﻛﺮﻧــﺎﻩ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ ﺃﻧﻪ ﻳﺼﺢ؛ ﻷﻧﻪ ﻟﻤﺎ ﺑﻄــﻞ ﺍﻷﻭﻝ ﺻﺎﺭ ﻛﺄﻥ ﻟﻢ‬
‫ﺃﺻﻼ‪ ،‬ﻓﺈﺫﺍ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻪ ﻳﺼﺢ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻻ ﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻧﻘﺮﺍﺿﻪ؛‬‫ﻳﻜﻦ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﺜﺎﻧﻲ ً‬
‫ﻛﺮﺟﻞ ﻏﻴﺮ ﻣﻌﻴﻦ ُﺻــﺮﻑ ﺇﻟﻰ َﻣ ْﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﻫﻢ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻷﻧــﻪ ﻻ ﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻧﻘﺮﺍﺿﻪ‪،‬‬
‫ﻓﺴﻘﻂ ﺣﻜﻤﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻧﻘﺮﺍﺿﻪ ﻛﺎﻟﻌﺒﺪ ﻓﻔﻴﻪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﻳﻨﻘﻞ ﻓﻲ ﺍﻟﺤﺎﻝ ﺇﻟﻰ ﻣﻦ ﺑﻌﺪﻩ؛ ﻷﻥ ﺍﻟﺬﻱ ﻭﻗــﻒ ﻋﻠﻴﻪ ﻓﻲ ﺍﻻﺑﺘﺪﺍﺀ ﻟﻢ ﻳﺼﺢ‬
‫ﺍﻟﻮﻗﻒ ﻋﻠﻴﻪ‪ ،‬ﻓﺼﺎﺭ ﻛﺎﻟﻤﻌﺪﻭﻡ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻭﻫﻮ ﺍﻟﻤﻨﺼﻮﺹ؛ ﺃﻧﻪ ﻟﻠﻮﺍﻗﻒ ﺛﻢ ﻟﻮﺍﺭﺛﻪ ﺇﻟﻰ ﺃﻥ ﻳﻨﻘﺮﺽ ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺛﻢ‬
‫ﻳﺠﻌﻞ ﻟﻤﻦ ﺑﻌﺪﻩ؛ ﻷﻧﻪ ﻟﻢ ﻳﻮﺟﺪ ﺷﺮﻁ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﺒﻘﻲ ﻋﻠﻰ ﻣﻠﻜﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻷﻗﺮﺑﺎﺀ ﺍﻟﻮﺍﻗﻒ ﺇﻟﻰ ﺃﻥ ﻳﻨﻘﺮﺽ ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺛﻢ ُﻳﺠﻌﻞ ﻟﻠﻔﻘﺮﺍﺀ؛‬
‫ﻷﻧﻪ ﻟﻢ ﻳﻮﺟﺪ ﺷﺮﻁ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻴﻬﻢ)‪.(١‬‬

‫ﺛﺎﻟﺜًﺎ‪ :‬إذا ﻛﺎن اﻟﻤﻮﻗﻮف ﻋﻠﻴﻪ ﻣﻨﻘﻄﻊ اﻟﻮﺳﻂ‪:‬‬

‫ﻛﻤﺎ ﺇﺫﺍ ﻭﻗﻒ ﻋﻠﻰ ﺯﻳﺪ ﺛﻢ ﻋﻠﻰ ﻋﺒﺪﻩ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺭﺟﻞ ﻣﺒﻬﻢ ﺛﻢ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﺃﻭ ﻭﻗﻒ‬
‫ﻋﻠﻰ ﺯﻳﺪ ﺛﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ﺛﻢ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪.‬‬

‫)‪ (١‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ )‪ ،(٨١ - ٨٠/٤‬ﻭﺍﻟﻤﻬﺬﺏ )‪ ،(٤٤٩/١‬ﻭﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ )‪.(٤٩٨ - ٤٩٧/٢‬‬

‫‪٢٦٦‬‬ ‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬

‫أ‪ F‬ﺣﻤﺎدة إﺳﻤﺎﻋﻴﻞ ﻓﻮدة‬

‫ﻓﻌﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻳﺼﺮﻑ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺑﻌﺪ ﺍﻧﻘﻄﺎﻉ ﻣﻦ ﻳﺠﻮﺯ ﺍﻟﻮﻗﻒ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻦ ﺫﻟﻚ ﻣﻘﻴﺪ ﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺑﻤﺎ ﺇﺫﺍ ﺣﺼﻞ َﺣــﻮﺯ ﻟﻠﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻗﺒﻞ ﺣﺼﻮﻝ ﻣﺎﻧﻊ‬
‫ﻟﻠﻮﺍﻗﻒ ﻣﻦ ﻓﻠﺲ ﺃﻭ ﻣﺮﺽ ﺃﻭ ﻣﻮﺕ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﺑﻴﺎﻧﻪ ﻓﻲ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﺃﻳﻀﺎ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﺇﻻ ﺃﻧﻬﻢ ﻓﺮﻗﻮﺍ ﺑﻴﻦ ﺻﻮﺭﺗﻴﻦ‪:‬‬
‫ﻭﻳﺼﺢ ﺍﻟﻮﻗﻒ ً‬
‫ﻭﻗﻔــﺖ ﻋﻠﻰ ﺃﻭﻻﺩﻱ ﺛﻢ ﻋﻠﻰ ﺭﺟﻞ‬
‫ُ‬ ‫ﺍﻷﻭﻟﻰ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻟﻮﻗﻒ ﻣﻨﻘﻄﻊ ﺍﻟﻮﺳــﻂ؛ ﻛﻘﻮﻟﻪ‪:‬‬
‫ﻣﺒﻬﻢ ﺛﻢ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﺎﻟﻤﺬﻫﺐ ﺻﺤﺘﻪ ﻟﻮﺟﻮﺩ ﺍﻟﺼﺮﻑ ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﺍﻟﻤﺂﻝ؛ ﻭﻋﻠﻰ ﻫﺬﺍ‬
‫ﻑ ﺑﻌﺪ ﺃﻭﻻﺩﻩ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻻ ﻷﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﻮﺍﻗﻒ ﻟﻌﺪﻡ ﻣﻌﺮﻓﺔ ﺃﻣﺪ ﺍﻻﻧﻘﻄﺎﻉ‪.‬‬ ‫ﺼﺮ ُ‬
‫ُﻳ َ‬
‫ﻭﻗﻔﺖ ﻋﻠﻰ ﺃﻭﻻﺩﻱ ﺛﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻧﻔﺴــﻪ ﺛﻢ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻛﺎﻥ‬
‫ُ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻛﺄﻥ ﻗﺎﻝ‪:‬‬
‫ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻜﻦ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻳﺼﺮﻑ ﺑﻌﺪ ﺃﻭﻻﺩﻩ ﻷﻗﺮﺑﺎﺀ ﺍﻟﻮﺍﻗﻒ)‪.(١‬‬‫ﻣﻨﻘﻄﻊ ﺍﻟﻮﺳﻂ ً‬
‫راﺑﻌًﺎ‪ :‬إذا ﻛﺎن اﻟﻤﻮﻗﻮف ﻋﻠﻴﻪ ﻣﻨﻘﻄﻊ اﻻﻧﺘﻬﺎء‪:‬‬
‫ﻛﻤﻦ َﻭ َﻗ َﻒ ﻋﻠﻰ ﺃﻭﻻﺩﻩ ﻭﻟﻢ ﻳﺰﺩ‪ ،‬ﺃﻭ ﻭﻗﻒ ﻋﻠﻰ ﺯﻳﺪ ﺛﻢ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ‪.‬‬
‫ﻓﻌﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻳﺸــﺘﺮﻁ ﺃﻥ ﻳﺠﻌﻞ ﺁﺧﺮ ﺍﻟﻮﻗﻒ ﻟﺠﻬــﺔ ﻻ ﺗﻨﻘﻄﻊ‪ ،‬ﺃﻱ ﺃﻧﻪ ﻻ ﺑﺪ ﺃﻥ‬
‫ﻳﻨﺺ ﻋﻠﻰ ﺍﻟﺘﺄﺑﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﻣﺤﻤﺪ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺴــﺠﺪ‪ ،‬ﻭﻋﻨﺪ ﺃﺑﻲ‬
‫ﻳﻮﺳﻒ ﺭﻭﺍﻳﺘﺎﻥ‪:‬‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺃﻥ ﺍﻟﺘﺄﺑﻴﺪ ﻏﻴﺮ ﺷﺮﻁ‪ ،‬ﻭﻟﻮ ﺳﻤﻰ ﺟﻬﺔ ﺗﻨﻘﻄﻊ ﻛﻤﺎ ﻟﻮ َﻭ َﻗ َﻒ ﻋﻠﻰ ﺃﻭﻻﺩﻩ‬
‫ﺣﻴﺎ‪ ،‬ﻭﺇﻻ ﻓﺈﻟﻰ ﻣﻠﻚ ﺍﻟﻮﺍﺭﺙ‪.‬‬ ‫ﻭﻟﻢ ﻳﺰﺩ ﺟﺎﺯ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﺇﺫﺍ ﺍﻧﻘﺮﺿﻮﺍ ﻋﺎﺩ ﺇﻟﻰ ﻣﻠﻜﻪ ﻟﻮ ﻛﺎﻥ ً‬
‫ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺍﻟﺘﺄﺑﻴﺪ ﺷﺮﻁ ﺣﺘﻰ ﺗﺼﺮﻑ ﺍﻟﻐﻠﺔ ﺑﻌﺪ ﺍﻷﻭﻻﺩ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ)‪.(٢‬‬
‫ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻳﻔﺮﻗﻮﻥ ﺑﻴﻦ ﺍﻟﻮﻗﻒ ﺍﻟﻤﺆﺑﺪ ﻭﺍﻟﻮﻗﻒ ﺍﻟﻤﺆﻗﺖ ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﻋﻨﺪﻫﻢ‪.‬‬
‫ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻟﻬﻢ ﺭﺃﻳــﺎﻥ‪ ،‬ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻷﻇﻬﺮ‪ :‬ﺻﺤﺔ ﺍﻟﻮﻗﻒ؛ ﻷﻥ ﻣﻘﺼﻮﺩ ﺍﻟﻮﻗﻒ‬
‫ﺍﻟﻘﺮﺑﺔ ﻭﺍﻟﺪﻭﺍﻡ‪ ،‬ﻭﺇﺫﺍ ﺑﻴّﻦ ﻣﺼﺮﻓﻪ ﺍﺑﺘﺪﺍﺀ ﺳﻬﻞ ﺇﺩﺍﻣﺘﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺨﻴﺮ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺑﻄﻼﻥ‬
‫ﺍﻟﻮﻗﻒ ﻻﻧﻘﻄﺎﻋﻪ ﻋﻠﻰ ﺍﻷﻇﻬﺮ ﻓﺈﺫﺍ ﺍﻧﻘﺮﺽ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻠﻬﻢ ﺭﺃﻳﺎﻥ‪:‬‬

‫)‪ (١‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٤١٤/٣‬ﻭﺣﺎﺷــﻴﺔ ﺍﻟﺪﺳــﻮﻗﻲ )‪ ،(٨٠/٤‬ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ )‪ ،(٣٨٤/٢‬ﻭﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ‬
‫)‪.(.٤٩٨ - ٤٩٧/٢‬‬
‫)‪ (٢‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٦٥/٣‬ﻭﺗﺒﻴﻴﻦ ﺍﻟﺤﻘﺎﺋﻖ )‪ ،(٣٢٧ - ٣٢٦/٣‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪.(٢١٥ - ٢١٤/٦‬‬

‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬ ‫‪٢٦٧‬‬

‫ﺑﻌﺾ اﻟﻤﺤﺎذﻳﺮ اﻟﺸﺮﻋﻴﺔ ﰲ اﻷوﻗﺎف‬

‫ﻭﻗﻔﺎ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺍﻷﻇﻬﺮ‪ ،‬ﺃﻧﻪ ﻳﺒﻘﻰ ً‬
‫ﻣﻠﻜﺎ ﻟﻠﻮﺍﻗﻒ ﺃﻭ ﻭﺍﺭﺛﻪ ﺇﻥ ﻣﺎﺕ‪.‬‬
‫ﻭﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﺮﺗﻔﻊ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻳﻌﻮﺩ ً‬
‫ﻣﺼﺮﻓﻪ‪:‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﺮﻯ ﺻﺤﺔ ﺍﻟﻮﻗﻒ‪ ،‬ﻟﻬﻢ ﺭﺃﻳﺎﻥ ﻓﻲ َ‬
‫ﺃﺣﺪﻫﻤﺎ ﻭﻫﻮ ﺍﻷﻇﻬﺮ‪ :‬ﺃﻧﻪ ﻳﺼــﺮﻑ ﺇﻟﻰ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﻮﺍﻗﻒ ﻳﻮﻡ ﺍﻧﻘﺮﺍﺽ‬ ‫ُ‬
‫»ﺍﻟﺼ َﺪ َﻗ ُﺔ‬
‫‪‬‬ ‫ﺍﻟﻤﺬﻛﻮﺭ؛ ﻷﻥ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﻷﻗﺎﺭﺏ ﻣﻦ ﺃﻓﻀــﻞ ﺍﻟﻘﺮﺑﺎﺕ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪:‬‬
‫َﻋ َﻠﻰ ﺍﻟ ِْﻤ ْﺴ ِﻜﻴﻦِ َﺻ َﺪ َﻗﺔٌ‪َ ،‬ﻭ ِﻫ َﻲ َﻋ َﻠﻰ ِﺫﻱ ‪‬‬
‫ﺍﻟﺮ ِﺣﻢ ِ ِﺛ ْﻨ َﺘﺎ ِﻥ‪َ :‬ﺻ َﺪ َﻗ ٌﺔ َﻭ ِ‬
‫ﺻ َﻠﺔٌ«)‪.(١‬‬
‫ﺻﺮﺡ ﺑﻪ ﺍﻟﺨﻮﺍﺭﺯﻣﻲ ﻭﻏﻴﺮﻩ ‪ -‬ﺑﻔﻘﺮﺍﺀ ﻗﺮﺍﺑﺔ ﺍﻟﺮﺣﻢ‪،‬‬
‫ّ‬ ‫ﻭﺟﻮﺑــﺎ ‪ -‬ﻛﻤﺎ‬
‫ﻭﻳﺨﺘﺺ ﺍﻟﻤﺼﺮﻑ ً‬
‫ّ‬
‫ﻻ ﺍﻹﺭﺙ ﻓﻲ ﺍﻷﺻﺢ‪ ،‬ﻓﻴﻘﺪﻡ ﺍﺑﻦ ﺑﻨﺖ ﻋﻠﻰ ﺍﺑﻦ ﻋﻢ‪ .‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻗﺎﺭﺏ ﺻﺮﻑ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﺮﻳﻊ ﺇﻟﻰ ﻣﺼﺎﻟﺢ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻛﻤﺎ ﺣﻜﺎﻩ ﺍﻟﺮﻭﻳﺎﻧﻲ ﻋﻦ ﺍﻟﻨﺺ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺮﻑ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ‬
‫ﻭﺍﻟﻤﺴﺎﻛﻴﻦ‪.‬‬
‫ﻭﻣﻘﺎﺑﻞ ﺍﻷﺻﺢ ﺃﻧﻪ ﻳﺼﺮﻑ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ؛ ﻷﻥ ﺍﻟﻮﻗﻒ ﻳﺆﻭﻝ ﺇﻟﻴﻬﻢ ﻓﻲ‬
‫ﺍﻻﻧﺘﻬﺎﺀ)‪.(٢‬‬
‫ﻭﻋﻨﺪ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻳﺼﺢ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻳﺼﺮﻑ ﺑﻌﺪ ﻣﻦ ﻳﺠــﻮﺯ ﺍﻟﻮﻗﻒ ﻋﻠﻴﻪ ﺇﻟﻰ ﻭﺭﺛﺔ‬
‫ﻭﻗﻔﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻼ ﻳﻤﻠﻜﻮﻥ ﻧﻘﻞ‬
‫ﻧﺴــﺒﺎ ﺣﻴﻦ ﺍﻻﻧﻘﻄﺎﻉ ﻋﻠﻰ ﻗﺪﺭ ﺇﺭﺛﻬﻢ‪ ،‬ﻭﻳﻜﻮﻥ ً‬
‫ً‬ ‫ﺍﻟﻮﺍﻗﻒ‬
‫ﺍﻟﻤﻠﻚ ﻓﻲ ﺭﻗﺒﺘﻪ)‪(٣‬ﺍﻫـ)‪.(٤‬‬
‫ﻭﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ :‬ﻳﺠﺐ ﺃﻥ ﻳﺤﺪﺩ ﺍﻟﻮﺍﻗﻒ ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺑﻌﻨﺎﻳﺔ ﺑﺤﻴﺚ ﺗﻜﻮﻥ ﺟﻬﺔ ﺑﺮ‬
‫ﻋﺎﻣﺎ ﻋﻠﻰ ﺃﻭﺟﻪ ﺍﻟﺒﺮ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﺃﻭ‬
‫ﺧﺎﺻﺎ ﻋﻠــﻰ ﺫﺭﻳﺘﻪ‪ ،‬ﺃﻭ ً‬
‫ﻭﻗﻔﺎ ً‬
‫ﻭﻗﺮﺑﺔ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﻮﻗﻒ ً‬
‫ﻣﺸﺘﺮﻛﺎ ﺑﻴﻦ ﺍﻟﺬﺭﻳﺔ ﻭﺃﻭﺟﻪ ﺍﻟﺒﺮ‪.‬‬
‫ً‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ (٣٨/٣‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‪.‬‬

‫)‪ (٢‬ﻣﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ )‪ ،(٣٨٤/٢‬ﻭﺍﻟﻤﻬﺬﺏ )‪ ٤٤٨/١‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ(‪.‬‬
‫)‪ (٣‬ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ )‪.(٤٩٨/٢‬‬
‫)‪ (٤‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ )‪ ١٤٩ - ١٣٩/٤٤‬ﺑﺘﺼﺮﻑ ﻳﺴﻴﺮ(‪.‬‬

‫‪٢٦٨‬‬ ‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬

‫أ‪ F‬ﺣﻤﺎدة إﺳﻤﺎﻋﻴﻞ ﻓﻮدة‬

‫اﻟﺨـﺎﺗـﻤــﺔ‬

‫ﺑﻌﺾ ﺍﻟﻤﺤﺎﺫﻳﺮ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻲ ﺍﻷﻭﻗﺎﻑ ﺫﺍﺕ ﺑﺎﻟﻮﺍﻗﻒ ﻭﺍﻟﻤﺎﻝ ﺍﻟﻤﻮﻗﻮﻑ‬ ‫ﻛﺎﻧﺖ ﻫﺬﻩ َ‬
‫ﻭﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻴﻪ‪ ،‬ﺃﺳﺄﻝ ﺍﷲ ‪ 8‬ﺃﻥ ﺃﻛﻮﻥ ﻗﺪ ﻭﻓﻘﺖ ﻓﻲ ﺟﻤﻌﻬﺎ ﻭﻃﺮﺣﻬﺎ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﺗﻮﻓﻴ ٍﻖ ﻓﻤﻦ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺧﻄﮕ ﺃﻭ ﺳــﻬ ٍﻮ ﺃﻭ ﻧﺴﻴﺎ ٍﻥ ﻓﻤﻦ ﻧﻔﺴﻲ ﻭﺍﻟﺸﻴﻄﺎﻥ‪،‬‬
‫ﺫﻛﺮ ﺑﻤﻔﻴﺪ‪ ،‬ﻭ» َﻣ ْﻦ َﺩ ‪‬ﻝ َﻋ َﻠﻰ َﺧ ْﻴ ٍﺮ‬
‫ﻋﻴﺒﺎ ﺃﻭ ّ‬
‫ﺧﻠﻼ ﺃﻭ ﺃﺻﻠﺢ ً‬
‫ــﺪ ً‬
‫ﻭﺭﺣﻢ ﺍﷲ ﻣﻦ ﻗﺮﺃﻫﺎ َﻓ َﺴ ‪‬‬
‫َﺎﻋ ِﻠ ِﻪ«)‪.(١‬‬
‫ﻓَ َﻠ ُﻪ ِﻣ ْﺜ ُﻞ ﺃ َ ْﺟ ِﺮ ﻓ ِ‬

‫ﻭﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١٨٩٣‬‬

‫اﻟﻌﺪد اﻟﺴﺎﺑﻊ ـ ﺟﻤﺎدى اﻵﺧﺮة ‪١٤٤٤‬ﻫـ‪ /‬ﻳﻨﺎﻳﺮ ‪٢٠٢٣‬م‬ ‫‪٢٦٩‬‬