‫‪‬‬
‫‪‬‬
‫‪‬‬
‫‪‬‬
‫‪‬א‪‬א‪ ‬‬
‫‪  ‬‬
‫‪K‬א‪ ‬‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﳌﺸﺎﺭﻙ ﰲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪ -‬ﻓﺮﻉ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎ ﹶﻝ ﻭﻟﺪﻩ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻟﻴﺲ ﻟﻸﺏ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﺇﻻ ﻣﺎ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﻧﻔﻘﺘﻪ‪ ،‬ﻭﺑﻪ ﻗـﺎﻝ ﲨﻬـﻮﺭ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ‪ :‬ﳛﻖ ﻟﻸﺏ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﻣﺎ ﺷﺎﺀ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﳏﺘﺎﺟﹰﺎ ﺃﻡ ﻻ‪ ،‬ﻭﺑـﻪ‬
‫ﻗﺎﻝ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﺎﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ‪ ،‬ﻟﻜﻦ ﻣﻊ ﺷﺮﻭﻁ ﺳﺘﺔ‪ ،‬ﺃﳘﻬﺎ‪ :‬ﻋﺪﻡ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻮﻟﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ‬
‫ﺍﳌﻌﺘﻤﺪ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ‪.‬‬
‫‪  ‬‬
‫‪٢٦٦‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ (‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﳊﻜﹶﻢ ﺍﻟ َﻌ ْﺪ ِﻝ ﺍﳊ ﱢﻖ ﺍﳌﺒﲔ‪ ،‬ﻭﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺃﻛﻤﻞ ﺍﻟﺘﺴﻠﻴﻢ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍ ﹶ‬
‫ﺍﳊﻤﺪ ﷲ ﺭ ﱢ‬
‫ﻕ ﺍﻟﻮَﻋ ِﺪ ﺍﻷﻣﲔ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻣَﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ‬
‫ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤ ٍﺪ ﺍﻟﺼﺎﺩ ِ‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻴﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣُﺤْﻜﹶﻢ ﺁﻳﺎﺗﻪ‪} :‬ﻭﻗﻀﻰ ﺭﺑﻚ ﺃﻻ ﺗﻌﺒﺪﻭﺍ ﺇﻻ ﺇﻳـﺎﻩ ﻭﺑﺎﻟﻮﺍﻟـﺪﻳﻦ‬
‫ﺇﺣﺴﺎﻧﺎ‪ ،‬ﺇﻣﺎ ﻳﺒﻠﻐﻦ ﻋﻨﺪﻙ ﺍﻟﻜﱪَ ﺃﺣﺪُﻫُﻤﺎ ﺃﻭ ﻛﻼﳘﺎ ﻓﻼ ﺗﻘﻞ ﳍﻤﺎ ﺃﻑ‪ ،‬ﻭﻻ ﺗﻨﻬﺮﳘﺎ‪ ،‬ﻭﻗـﻞ‬
‫ﳍﻤﺎ ﻗﻮﻻ ﻛﺮﳝﺎ‪ ،‬ﻭﺍﺧْﻔِﺾ ﳍﻤﺎ ﺟﻨﺎﺡَ ﺍﻟﺬﱡﻝ ﻣﻦ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﻗﻞ ﺭﺏ ﺍﺭﲪﻬﻤﺎ ﻛﻤﺎ ﺭﺑﻴﺎﻧــﻲ‬
‫ﺻﻐﲑﺍ‪ ،‬ﺭﺑﻜﻢ ﺃﻋﻠﻢ ﲟﺎ ﰲ ﻧﻔﻮﺳﻜﻢ ﺇﻥ ﺗﻜﻮﻧﻮﺍ ﺻﺎﳊﲔ ﻓﺈﻧﻪ ﻛﺎﻥ ﻟﻸﻭﺍﺑﲔ ﻏﻔﻮﺭﺍ{‪.‬‬
‫}ﺍﻹﺳﺮﺍﺀ ‪.{٢٥-٢٣‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪) :‬ﺟﺎﺀ ﺭﺟﻞﹲ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻣَﻦ ﺃﺣ ّﻖ ﺍﻟﻨﺎﺱ ُﲝﺴْﻦ ﺻﺤﺎﺑﱵ؟ ﻗﺎﻝ‪ :‬ﺃﻣﱡﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﻣَﻦ؟ ﻗﺎﻝ‪ :‬ﺃﻣّـﻚ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﰒ ﻣَﻦ؟ ﻗﺎﻝ‪ :‬ﺃﻣّﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﻣَﻦ؟ ﻗﺎﻝ‪ :‬ﰒ ﺃﺑﻮﻙ()‪.(١‬‬
‫ﻭﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬‬
‫)ﺍﻟﻮﺍﻟﺪ ﺃﻭﺳﻂ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ‪ ،‬ﻓﺈﻥ ﺷﺌ َ‬
‫ﺖ ﻓﹶﺄﺿِﻊ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﺃﻭ ﺍﺣ ﹶﻔﻈﹾﻪ()‪.(٢‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋَﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﻗﺎﻝ‪:‬‬
‫ﻂ ﺍﻟﻮﺍﻟﺪ()‪.(٣‬‬
‫ﺨِ‬
‫ﺏ ﰲ َﺳ َ‬
‫ﺨﻂﹸ ﺍﻟﺮ ﱢ‬
‫ﺏ ﰲ ﺭﺿﺎ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﻭ َﺳ َ‬
‫)ﺭﺿﺎ ﺍﻟﺮ ﱢ‬
‫ﱪ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻹﺣﺴﺎﻥ‬
‫ﻭﻫﻜﺬﺍ ﺟﺎﺀﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻵﻣﺮﺓ ﺑ ﱢ‬
‫ﺇﻟﻴﻬﻤﺎ ﻛﺜﲑﺓ ﻭ ﻣﺘﻨﻮﱢﻋﺔ‪.‬‬
‫ﲑ ﻭﻓِﻌ ٍﻞ َﻣﺮْﺿﻲ‪ ،‬ﻣﻦ ﺣُﺴ ِﻦ ﺍﻟﺼﺤﺒﺔ ﻭﻛـﺮ ِﱘ‬
‫* ﻭِﺑ ﱡﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻫﻮ ﺍﺳﻢٌ ﺟﺎﻣﻊٌ ﻟﻜ ﱢﻞ ﺧ ٍ‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٦٧‬‬
‫ﺍﻟﻌﺸﺮﺓ ﻣﻌﻬﻤﺎ‪ ،‬ﻭﺍﻹﻛﺜﺎ ِﺭ ﻣﻦ ﺻِﻠﺘﻬﻤﺎ ﻭﺯﻳﺎﺭﺗـﻬﻤﺎ‪ ،‬ﻭﺍﺣﺘﺮﺍﻣِﻬﻤﺎ ﻭﺗﻌﻈﻴ ِﻢ ﺣُﺮﻣﺘﻬﻤﺎ‪ ،‬ﻭﻟـﺰﻭ ِﻡ‬
‫ﺍﻷﺩﺏ ﻣﻌﻬﻤﺎ‪.‬‬
‫ﻛﻤﺎ ﻳﺘﺠﻠﻰ ِﺑ ﱡﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﺍﻟﺘﻮ ّﺳ ِﻊ ﰲ ﻃﺎﻋﺘﻬﻤﺎ ﰲ ﻏﲑ ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﰲ ﻓﻌـﻞ‬
‫ﻒ ﻬﺑﻤﺎ‪ ،‬ﻭَﺑ ﹾﺬ ِﻝ ﺍﳌﺎ ِﻝ ﳍﻤﺎ‪ ،‬ﻭﺭﻋﺎﻳ ِﺔ ﺣﻘﻮﻗِﻬﻤﺎ‪ ،‬ﻭﺍﻟﻘﻴﺎ ِﻡ ﻬﺑﺎ ﺣـ ﱠﻖ ﺍﻟﻘﻴـﺎﻡ‪،‬‬
‫ﺍﳋﲑ‪ ،‬ﻭﺍﻟﺮﱢﻓ ِﻖ ﻭﺍﻟﻠﱡﻄ ِ‬
‫ﻭﲢﺮﱢﻱ ﳏﺎﺑﱢﻬﻤﺎ‪ ،‬ﻭﺗﻮﻗﱢﻲ ﻣﻜﺎﺭﻫﻬﻤﺎ‪.‬‬
‫ﻭَﻳﺪْﺧﻞ ﰲ ِﺑﺮﱢﳘﺎ ‪ -‬ﺩﺧﻮ ﹰﻻ ﺃﻭّﻟﻴﹰﺎ ‪ -‬ﻋﺪ ُﻡ ﻋﻘﻮﻗﻬﻤﺎ ﺑﻘﻄﻴﻌﺘﻬﻤﺎ‪ ،‬ﻭﺗﻀـﻴﻴ ِﻊ ﺣﻘﱢﻬﻤـﺎ‪،‬‬
‫ﻭﺣِﺮﻣﺎﻬﻧﻤﺎ ﻭﻫﺠﺮﺍﻬﻧﻤﺎ‪ ،‬ﻭﺃﺫﻳﱠﺘﻬﻤﺎ ﻭﺍﻹﺳﺎﺀ ِﺓ ﺇﻟﻴﻬﻤﺎ ﺑﻘﻮ ٍﻝ ﺃﻭ ﻓﻌﻞ)‪.(٤‬‬
‫* ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺳﻠﻮ َﻙ ﻃﺮﻳﻖ ِﺑ ﱢﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻫﻮ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻄﺮﻕ ﺍﳌﻮﺻِﻠﺔ ﺇﱃ ﺍﳉﻨّـﺔ‪،‬‬
‫ﻭﻣﻦ ﺧﲑ ﺍﻷﺑﻮﺍﺏ ﺍﻟﱵ ﺗُﻜﺴﺐ ﺍﻹﻧﺴﺎ ﹶﻥ ﺳﻌﺎﺩ ﹶﺓ ﺍﻟﺪﻧـﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺑﻞ ﺑﺎﺏ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻫـﻮ‬
‫ﹶﺃَﻭﻻﻫﺎ ﻭﺃﻓﻀﻠﹸﻬﺎ ﻭﺃﻋﻼﻫﺎ‪.‬‬
‫ﻕ‬
‫ﻭﰲ ﻣﻘﺎﺑﻞ ﻫﺬﺍ ‪ -‬ﻻ َﺳﻤَﺢ ﺍﷲ ‪ -‬ﻓﺈﻥ ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ ‪ -‬ﺑﻌﺪ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ‪ -‬ﻋﻘـﻮ ُ‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﻄﻴﻌﺘﻬﻤﺎ ﻭﺗﻀﻴﻴﻊ ﺣﻘﻮﻗﻬﻤﺎ‪.‬‬
‫* ﻭﺇﻥ ﻣﻦ ﺁﻛﺪ ﺍﳊﻘﻮﻕ ﺍﻟﻮﺍﺟﺒﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺣﺎ ﹶﻝ ﻓﻘﺮﳘﺎ‪ ،‬ﻭ َﻋﺠْﺰﳘﺎ ﻋﻦ ﺍﻟﻨﻔﻘﺔ ﻋﻠـﻰ‬
‫ﺃﻧﻔﺴﻬﻤﺎ‪ ،‬ﺃﻥ ﻳﺮﻋﻰ ﺍﻟﻮﻟ ُﺪ ﺣﻘﱠﻬﻤﺎ ﰲ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻬﻤﺎ ﺇﻥ ﻛﺎﻥ ﻣﻮﺳِﺮﹰﺍ ﻗﺎﺩﺭﺍﹰ‪ ،‬ﺃﻭ ﻛـﺎﻥ ﻋﻨـﺪﻩ‬
‫ﻓﺎﺿﻞﹲ ﻋﻦ ﻧﻔﻘﺔ ﻧﻔﺴﻪ‪ ،‬ﺣﱴ ﻭﺇﻥ ﺧﺎﻟﻔﻮﻩ ﰲ ﺩﻳﻨﻪ)‪.(٥‬‬
‫ﻭﲡﺐ ﻧﻔﻘﺘﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺳﻮﺍﺀٌ ﻛﺎﻥ ﺍﻟﻮﺍﻟﺪﺍﻥ َﺯ ِﻣﻨَـﻴْﻦ ﻋﺎ ِﺟ َﺰﻳْﻦ ﻋﻦ ﺍﻟﻜﺴﺐ ﺃﻡ ﻻ‪،‬‬
‫ﻱ ﺍﻟﻘﺎﺩ ِﺭ ﻋﻠﻰ ﺍﻟﻜﺴﺐ ﻭﲢﺼﻴﻞ ﺍﻟﻨﻔﻘﺔ‪.‬‬
‫ﻑ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﰲ ﺍﻷﺏ ﺍﻟﻘﻮ ﱢ‬
‫ﻋﻠﻰ ﺧﻼ ٍ‬
‫ﻭﲡﺐ ﺍﻟﻨﻔﻘﺔ ﰲ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﺃﻭ ﻛﺒﲑﹰﺍ )‪ ،(٦‬ﻭﻟﻠﻮﺍﻟﺪﻳﻦ ﹶﺃﺧْـ ﹸﺬ ﻣـﺎ‬
‫ﺍﺣﺘﺎﺟﺎ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺑﺪﻭﻥ ﺭﺿﺎﻩ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ )‪.(٧‬‬
‫ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﻭﺟﺒﺖ ﻧﻔﻘﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﺎﻷﺻﻞ ﺃﻬﻧﺎ ﲡـﺐ ﺑـﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﻻ‬
‫ﱪ ﻬﺑﻤﺎ ﺃﻥ ُﻳ ْﻨﻔِﻖ ﻋﻠﻴﻬﻤﺎ ﺃﺣﺴﻦ ﺇﻧﻔﺎﻕ‪ ،‬ﻭﻻ‬
‫ﻳﻜﻠﱢﻒ ﺍﷲ ﻧﻔﺴﹰﺎ ﺇﻻ ُﻭ ْﺳﻌَﻬﺎ‪ ،‬ﻭﻟﻜ ْﻦ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻟ ﱢ‬
‫ﻳﺮﺿﻰ ﳍﻤﺎ ﺇﻻ ﻣﺎ ﻳﺮﺿﻰ ﻟﻨﻔﺴﻪ ﻭﻋﻴﺎﻟﻪ‪ ،‬ﺑﻞ ﺃﻓﻀﻞ ﻣﻦ ﺫﻟﻚ‪ :‬ﻃﻌﺎﻣﹰﺎ ﻭﺷﺮﺍﺑﹰﺎ ﻭ َﻣ ﹾﻠﺒَﺴﹰﺎ ﻭ َﻣﺴْـﻜﻨﹰﺎ‬
‫‪٢٦٨‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﻭﺣﺎﻻﹰ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﺑﺪﹰﺍ ﺃﻥ ﻳﻌﻴﺶ ﺍﻻﺑ ُﻦ ﻏﺎﺭﻗﹰﺎ ﰲ ِﻧﻌَﻢ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻣﻮﺳﱢﻌﹰﺎ ﻋﻠﻰ ﻧﻔﺴـﻪ‬
‫ﻭﻋﻴﺎﻟﻪ‪ ،‬ﻭﻳﺘﺮﻙ ﺃﺑﻮﻳﻪ ﻋﻠﻰ ﻏﲑ ﺣﺎﻟﺘﻪ ﺍﻟﱵ ﻳﻌﻴﺶ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻀﺮٌ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺣﻴـﺚ ﻭﻓﹼﻘـﻪ‬
‫ ﻭﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺃﻥ ﻳُﻨﻔﻖ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ﻭﻫﻮ ﻣﺴﺘﺤ ِ‬‫ﻟﻠﻘﻴﺎﻡ ﲝﻘﱢﻬﻤﺎ‪ ،‬ﻭﺃﻋﺎﻧﻪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ ﻛﻤﺎ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳَﺴﺘﺸﻌﺮ ﰲ ﻗﺮﺍﺭ ﻗﻠﺒﻪ ﺃ ﹾﻥ ﻟﻴﺲ ﻟﻪ ﺑﺈﻧﻔﺎﻗﻪ ﻋﻠﻴﻬﻤﺎ ﺃﺩﻧـﻰ ِﻣﻨّـ ٍﺔ‬‫ﻳﻄﻮﱢﻗﻬﻤﺎ ﻬﺑﺎ‪ ،‬ﺑﻞ ﻫﻮ َﻣﺪِﻳﻦٌ ﳍﻤﺎ ﻣﻬﻤﺎ ﻗﺪﱠﻡ ﳍﻤﺎ‪ ،‬ﻭﺃﻳﺎﺩﻳﻬﻤﺎ ﺍﻟﺒﻴﻀﺎﺀ ﻋﻠﻴﻪ ﻻ ﺗُﻌ ّﺪ ﻭﻻ ﺗُﺤﺼـﻰ‪،‬‬
‫ﺕ ﻭﺑﺮﻛﺎﺕ ﺇﳕﺎ ﻫﻮ‬
‫ﻭﻟﻦ ﻳﺴﺘﻄﻴﻊ ﺭ ﱠﺩ ﲨﻴﻠﻬﻤﺎ ﻋﻠﻴﻪ ﺃﺑﺪﺍﹰ‪ ،‬ﺇﺫ ﻫﻮ ﻭﻣﺎ َﻣﻠﹶﻚ‪ ،‬ﻭﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺧﲑﺍ ٍ‬
‫ﺣﺴﻨﺔﹲ ﻣﻦ ﺣﺴﻨﺎﺗـﻬﻤﺎ‪ ،‬ﻭﳘﺎ ﺍﻟﺴﺒﺐ ﰲ ﺣﺼﻮﻝ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬
‫ﺐ ﻛ ﱢﻞ ﻣﺆﻣﻦ ﻳﺮﺟﻮ ﺭﺿـﺎ‬
‫* ﻭﻫﻜﺬﺍ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺸـﺎﻋﺮ ﺍﻟـﱵ ﳚﺐ ﺃﻥ ﻳﻌﻴﺸﻬﺎ ﻗﻠ ُ‬
‫ﺍﷲ‬
‫ﺖ ﺃﻧﻔﺴُﻬﻢ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ‬
‫ﻭﺭﺿﺎ ﺍﻟﻮﺍﻟﺪﻳﻦ‪َ ،‬ﻳ ِﺮﺩُ ﺳﺆﺍﻝﹲ ﻗﺪ ﺳﺄﻝ ﻋﻨﻪ ﻛﺜﲑﻭﻥ‪ ،‬ﻭﺗﺸﻮّﻓ ْ‬
‫ﺟﻮﺍﺑﻪ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﻫﻞ َﻳ ِ‬
‫ﺤ ﱡﻖ ﻟﻸﺏ ﺃﻥ ﻳﺄﺧﺬ ﻭﻳﺘﻤـﻠﹼﻚ)‪ (٨‬ﻣﻦ ﻣﺎﻝ ﺍﺑﻨـﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﺍﺣﺘﺠﺎﺟـﹰﺎ ﺑﻘـﻮﻝ‬
‫ﺖ ﻭﻣﺎﻟﹸﻚ ﻷﺑﻴﻚ()‪.(٩‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺃﻧ َ‬
‫ﺏ ﻏﻨـﻴﹰﺎ ﺃﻡ ﻓﻘﲑﺍﹰ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﳏﺘﺎﺟﹰﺎ‬
‫ﻭﻫﻞ ﻫﺬﺍ ﺍﻷﺧﺬ ﺟﺎﺋﺰٌ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻷ ُ‬
‫ﲑ ﳏﺘﺎﺝ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻻﺑﻦ ﺻﻐﲑﹰﺍ ﺃﻡ ﻛﺒﲑﺍﹰ‪ ،‬ﺫﻛﺮﹰﺍ ﺃﻡ ﺃﻧﺜﻰ‪ ،‬ﺭﺍﺿﻴﹰﺎ ﺑﺬﻟﻚ ﺃﻡ ﺳـﺎﺧﻄﺎﹰ‪،‬‬
‫ﺃﻡ ﻏ َ‬
‫ﺑﻌﻠﻤﻪ ﻭﺑﻐﲑ ﻋﻠﻤﻪ؟‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﺏ ﳏﺘﺎﺟﹰﺎ ﻫﻞ ﻳﺄﺧﺬ ﹶﻗﺪْﺭ ﺣﺎﺟﺘﻪ ﻓﻘﻂ‪ ،‬ﺃﻡ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎ ﺷﺎﺀ؟‬
‫ﻭﻫﻞ ﳛﻖ ﻟﻸﻡ ﺫﻟﻚ ﺃﻳﻀﺎﹰ‪ ،‬ﺃﻡ ﺃﻥ ﺫﻟﻚ ﺍﻷﺧﺬ ﺟﺎﺋﺰ ﻟﻸﺏ ﻓﻘﻂ؟‬
‫ﳊﺮِﺟﺔ؟ ﺣﻴﺚ ﺇﻥ ﺍﻟﻨﻔـﻮﺱ‬
‫ﻭﻣﺎ ﻫﻲ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍ ﹶ‬
‫ﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺸﱡـﺢﱠ‪ ،‬ﺣـﱴ ﻋﻠـﻰ‬
‫ﺏ ﻛﺜ ٍ‬
‫ﺖ ﻗﻠﻮ ُ‬
‫ﺐ ﺍﳌﺎﻝ ﺣُّﺒﹰﺎ َﺟ ّﻤﺎﹰ‪ ،‬ﻭﹸﺃ ْﺷﺮِﺑ ْ‬
‫ﻗﺪ ُﺟﺒِﻠﺖ ﻋﻠﻰ ُﺣ ﱢ‬
‫ﻼ ﻣﻨﻬﺎ ﻋﻠﻰ ﻏﲑﻫﺎ‪.‬‬
‫ﺃﻧﻔﺴﻬﻢ ﻋﻨﺪ ﻓﺮﻳﻖ ﻣﻨﻬﻢ‪ ،‬ﻓﻀ ﹰ‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٦٩‬‬
‫ﻭﻗﺪ ﺃﺛﺎﺭﺕ ﻫﺬﻩ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺃﺷﺠﺎﻧـﻲ ﻣﻨﺬ ﺯﻣﻦ‪ ،‬ﺣﲔ ﺳﺄﻟﻨـﻲ ﺃﺣـ ُﺪ ﺍﻹﺧـﻮﺓ‬
‫ﺠِﺒﺮُﻩ ﻋﻠﻴﻪ ﻭﺍﻟﺪُﻩ‪ ،‬ﻣﻦ ﹶﺃﺧْﺬﻩ ﻟﻨﺼﻒ ﻣﺮﺗﱠﺒﻪ ﺍﻟﺸﻬﺮﻱ‪ ،‬ﻣﻊ ﺣﺎﺟﺔ ﺍﻟﻮﻟﺪ‬
‫ﺍﶈﺒّﲔ‪ ،‬ﻣُﺒﻴﺤﹰﺎ ﱄ ﺑﺴ ﱢﺮ ﻣﺎ ُﻳ ْ‬
‫ﺠﹰﺎ ﻋﻠﻴﻪ ﺑﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ‪:‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﻭﻏﻨـﻰ ﻭﺍﻟﺪﻩ ﻭﻋﺪﻡ ﺣﺎﺟﺘﻪ‪ ،‬ﳏﺘ ّ‬
‫ﺖ ﻭﻣﺎﻟﹸﻚ ﻷﺑﻴﻚ(‪.‬‬
‫)ﺃﻧ َ‬
‫ﺖ ﻣﺪﺓﹲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﺍﳌﺴﺄﻟﺔ ﺗﺪﻭﺭ ﰲ َﺧﻠﹶﺪﻱ ﻟﻠﻜﺘﺎﺑﺔ ﻓﻴﻬـﺎ‪ ،‬ﻭ َﺟﻤْـ ِﻊ‬
‫ﻀ ْ‬
‫ﻭ َﻣ َ‬
‫ﲑ ﻣﻦ ﺍﻵﺑﺎﺀ‪ ،‬ﺣﱴ‬
‫ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺫﻟﻚ‪ ،‬ﰒ ﺗﺘﺎﻟﺖ ﻋﻠ ﱠﻲ ﺃﺧﺒﺎﺭ ﻫﺬﺍ ﺍﳌﺮﺽ ﻭﺗﻔﺸّﻴﻪ ﺑﲔ ﻛﺜ ٍ‬
‫ﺑﻠﻎ ﺑﺎﻟﺒﻌﺾ َﻣ ْﻨ َﻊ ﺑﻨﺎﺗﻪ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﻟﺌﻼ ﻳﻨﻘﻄﻊ ﻋﻨﻪ ﻣﺎ ﻳﺄﺧﺬﻩ ﻣﻦ ﻣﺮﺗﺒﺎﺗـﻬ ّﻦ ﺍﻟﺸﻬﺮﻳﺔ‪.‬‬
‫ﺝ ﺍﺑﻨﺘﻪ ﺍﳌﺪﺭﱢﺳﺔ ﺃﻥ ﺗﺴﻠﱢﻤﻪ ﻣﺮﺗّﺒﺎﺗـﻬﺎ ﺍﻟﱵ ﺳﺘﺴﺘﻠﻤﻬﺎ‬
‫ﻭﺃﺏٌ ﺁﺧ ُﺮ ﻳﺸﺘﺮﻁ ﰲ ﻋﻘ ِﺪ ﺯﻭﺍ ِ‬
‫ﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺳﻌﻰ ﺳﻌﻴﹰﺎ ﺣﺜﻴﺜﹰﺎ‬
‫ﻼ ‪ -‬ﺑﻌِﻠ ٍﻞ ﺑﺎﺭﺩﺓ ‪ -‬ﺃﻧﻪ ﺭﺑّﺎﻫﺎ ﻭَﺗ ِﻌ َ‬
‫ﻣﺎ ﺩﺍﻡ ﻫﻮ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ‪ ،‬ﻣﺘﻌ ﱢﻠ ﹰ‬
‫ﻟﺘﻮﻇﻴﻔﻬﺎ‪ ،‬ﻭﺍﻵﻥ ﻭﻗﺪ ﺣﺎﻥ ﹶﻗﻄﹾﻒ ﺍﻟﺜﻤﺎﺭ ﻳﺄﰐ ﺯﻭﺟُﻬﺎ ‪ -‬ﺻﻬﺮُﻩ ‪ -‬ﻟﻴﺠﻨـﻲ ﺍﳋﲑ ﻭﺍﻟﺜﻤﺮ؟!!‪.‬‬
‫ﺴﻄﹸﻮﻥ ﻋﻠﻰ ﻣﻬﻮﺭ ﺑﻨﺎﺗـﻬﻢ‪ ،‬ﻭﻣﺎ ﺟﻌﻠﻪ ﺍﷲ ﳍ ﱠﻦ ِﻧﺤْﻠ ﹰﺔ‬
‫ﻭﻫﻜﺬﺍ ﻓﺮﻳﻖ ﺛﺎﻟﺚ ﻣﻦ ﺍﻵﺑﺎﺀ َﻳ ْ‬
‫ﺐ ﺍﻻﺳﺘﺰﺍﺩﺓ‬
‫ﻣﻦ ﺃﺯﻭﺍﺟﻬﻦ‪ ،‬ﻭَﺗ ﹾﻜ ِﺮِﻣ ﹰﺔ ﳍﻦ‪ ،‬ﻓﻴﺄﺧﺬﻭﻬﻧﺎ ﻗﻬﺮﹰﺍ ﻋﻨﻬﻦّ‪ ،‬ﻭﻫﻢ ﺑﻐﻨـﻰ ﻋﻨﻬﺎ‪ ،‬ﻟﻜﻨﻪ ﺣ ﱡ‬
‫ﲑ ﻣﺒﺎﻟﲔ ﲟﺸﺎﻋﺮ ﺑﻨﺎﺗـﻬﻢ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﻙ ﺫﻟﻚ ﻣﻦ ﺁﺛﺎ ٍﺭ ﻏﲑ ﳏﻤﻮﺩﺓ‪.‬‬
‫ﻣﻦ ﺍﻟﺪﻧـﻴﺎ‪ ،‬ﻏ َ‬
‫ﺕ‬
‫ﺴﻬْﻞ‪ ،‬ﻭﺍﳌﺸـﻜﻼ ُ‬
‫ﺖ ﺃﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﺑﺎﻟ ﱠ‬
‫ﻭﺑﺘﺘﺒﱡﻊ ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ‪ ،‬ﺭﺃﻳ ُ‬
‫ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺫﻟﻚ ﺃﻋﻈﻢ‪ ،‬ﻭﺍﻟﱠﺘﺒِﻌﺎﺕ ﻣﺘﺸﻌﱢﺒﺔ‪ ،‬ﻭﺗُﻮﺭِﺙ ﺑﲔ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻵﺑﺎﺀ ﻣﺎ ﻻ ﺗُﺤﻤﺪ ﻋﻘﺒﺎﻩ ﹸﺃ َﺳﺮِﻳﹰﺎ‬
‫ﺕ ﺑﺎﻟﻐﻀـﺐ ﻭﺍﻟـﺪﻋﺎ ِﺀ‬
‫ﺕ ﻭﻣﻬﺎﺗﺮﺍﺕ‪ ،‬ﻭﺗـﻬﺪﻳﺪﺍ ٍ‬
‫ﻭﺍﺟﺘﻤﺎﻋﻴﹰﺎ‪ :‬ﻣﻦ ﺣﻘﺎﺋ َﺪ ﻭﺃﺿﻐﺎﻥٍ‪ ،‬ﻭﻣﻐﺎﺿﺒﺎ ٍ‬
‫ﻁ ﰲ ﺍﳊﻘﻮﻕ ﺍﳌﺎﻟﻴﺔ ﺑـﲔ ﺍﻷﺻـﻮﻝ‬
‫ﻑ ﻭﺍﺧﺘﻼ ٍ‬
‫ﺑﺎﻟﻮﻳﻼﺕ‪ ،‬ﻭَﺗ ﹶﻘ ﱡﻄ ٍﻊ ﻷﻭﺍﺻﺮ ﺍﻟﺼﱢﻼﺕ‪ ،‬ﻭﺍﺧﺘﻼ ٍ‬
‫ﻭﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﻣَﻦ ﻳﻠﻮﺫ ﻬﺑﻢ ﻣﻦ ﺍﻟﻘﺮﺍﺑﺎﺕ‪.‬‬
‫ﺺ ﻓﺮﻳﻘﹰﺎ ﻣﻌﻴﱠﻨﹰﺎ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﳕﺎ ﳍﺎ ﺍﺗﺼﺎﻝﹲ ﻭﺗﻌﻠﱡـﻖٌ‬
‫ﺕ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﻻ ﲣ ﱡ‬
‫ ﻛﻤﺎ ﻭﺟﺪ ُ‬‫ﺑﻔﺮﻳ ٍﻖ ﻛﺒﲑ ﻣﻨﻬﻢ‪ ،‬ﺑﻞ ﺑﺎﺠﻤﻟﺘﻤﻊ ﻛﻠﻪ‪ ،‬ﺇﺫ ﻫﻮ ﻣﺆﻟﱠﻒ ﻣﻦ ﺃﹸ َﺳ ٍﺮ ﻭ ﹶﻟِﺒﻨَﺎﺕ‪ ،‬ﻭﻛ ﱞﻞ ﻣﻨﻬﺎ ﻣﻜﻮﱠﻥ ﻣـﻦ‬
‫ﻭﺍﻟ َﺪﻳْﻦ ﻭﺃﻭﻻﺩ‪.‬‬
‫ﳍﺬﺍ ﻛﻠﻪ ﻋﺰﻣ ُ‬
‫ﺖ‬
‫ﺖ ‪ -‬ﻣﺴﺘﻌﻴﻨﹰﺎ ﺑﺎﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ)‪ ،(١٠‬ﻓﺠﻤﻌ ُ‬
‫‪٢٧٠‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﺃﻗﻮﺍ ﹶﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﻫ ِﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻬﺎ‪ ،‬ﻣﻊ ﺫﻛﺮ ﺃﺩﻟﺔ ﻛ ﱢﻞ ﻗﻮﻝ‪ ،‬ﻭﻣﺎ ﺫﹸﻛﺮ ﺣﻮﻝ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﺩﻟﺔ‬
‫ﻣﻦ ﺃﺟﻮﺑ ٍﺔ ﻭﻣﻨﺎﻗﺸﺎﺕ ﻭﺍﻋﺘﺮﺍﺿﺎﺕ‪ ،‬ﻧﺎﺳﺒﹰﺎ ﺍﻷﻗﻮﺍﻝ ﻷﺻﺤﺎﻬﺑﺎ‪ ،‬ﻣﻊ ﺫﻛﺮ ﻣﺼـﺎﺩﺭﻫﺎ‪ ،‬ﻭﲣـﺮﻳﺞ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ﺍﳌﺴَﺘ َﺪ ﱢﻝ ﻬﺑﺎ‪ ،‬ﻭﺑﻴﺎﻥ ُﺣﻜﻤﻬﺎ ﻭﺩﺭﺟﺘﻬﺎ ﲟﺎ ﺗﻴﺴّﺮ ﻣﻦ ﺃﻗﻮﺍﻝ ﺃﻫـﻞ ﺍﻟﺸـﺄﻥ ﰲ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﺧﺘﻤﺘﻬﺎ ﺑﻨﻈﺮﺓ ﺷﺎﻣﻠﺔ ﻣﺘﺄﻧّﻴ ٍﺔ ﻷﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﺩﻟﺘﻬﻢ‪ ،‬ﻭﻣﺎ ﻗﻴﻞ ﻓﻴﻬﺎ ﻣﻦ ﻣﻨﺎﻗﺸـﺎﺕ‬
‫ﻭﺃﺟﻮﺑﺔ‪ ،‬ﻣﻊ ﺇﺭﺷﺎﺩﺍﺕ ﻭﺗﻮﺟﻴﻬﺎﺕ ﻟﻜ ٍّﻞ ﻣﻦ ﺍﻟﻮﺍﻟﺪ ﻭﻭﻟﺪﻩ‪ ،‬ﻟﺘﺒﻘﻰ ﺍﻟﻘﻠﻮﺏ ﻋﻠـﻰ ﺃ ﹼﰎ ﺻـﻔﺎﺀ‬
‫ﻭﻧﻘﺎﺀ‪ ،‬ﻭﺗﺴﻌﻰ ﺩﺍﺋﻤﹰﺎ ﻟﺰﻳﺎﺩﺓ ﺍﶈﺒﺔ ﻭﺍﻻﻟﺘﻘﺎﺀ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺳﻌﻴﹰﺎ ﳓﻮ ﺗﺮﺗﻴـﺐ ﺍﻟﺒﺤﺚ ﻭﺗﻨﺴﻴﻘﻪ‪ ،‬ﻓﻘﺪ ﺟﻌﻠﺘﻪ ﰲ ﻣﻘﺪﻣﺔ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﻓﺼﻮﻝ‪،‬‬
‫ﺗﺘﻀﻤﻦ ﻣﺒﺎﺣﺚ ﻋﺪﺓ‪ ،‬ﰒ ﺧﺎﲤﺔ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺚ ﻋﻠﻰ ﺑﺮﱢﳘﺎ ﻋﻤﻮﻣﺎﹰ‪ ،‬ﻣﻊ ﺫﻛﺮ ﺃﺳـﺒﺎﺏ‬
‫ﱪ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺣ ﱞ‬
‫ﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ‪ :‬ﻓﻔﻴﻬﺎ ﺗﻌﺮﻳﻒٌ ﺑ ﱢ‬
‫ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﺃﳘﻴﺘﻬﺎ ﻭﺭﺳﻢ ﺧﻄﺔ ﻋﺎﻣﺔ ﳌﻀﻤﻮﻥ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻓﻔﻴﻪ ﺫﻛﺮٌ ﻷﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﰒ ﻳﺄﰐ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧـﻲ‪ :‬ﻭﻓﻴﻪ ﺃﺩﻟﺔ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﻭﻓﻴﻪ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻢ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﲤﻠﻚ ﺍﻟﻮﺍﻟﺪ‬
‫ﻣﺎﻝ ﻭﻟﺪﻩ ﺇﻻ ﻓﻴﻤﺎ ﺍﺣﺘﺎﺝ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻧـﻲ‪ :‬ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ‪ ،‬ﺍﻟﻘﺎﺋﻞ ﺑﺈﺑﺎﺣﺔ ﲤﻠﻚ ﺍﻟﻮﺍﻟﺪ ﻣﺎ ﹶﻝ ﻭﻟﺪﻩ ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺍﻟﻘﺎﺋﻞ ﲜﻮﺍﺯ ﺍﻟﺘﻤﻠﻚ ﻟﻜﻦ ﻣﻊ ﺷﺮﻭﻁ ﺳﺘﺔ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻓﻴﻪ ﺍﳌﻨﺎﻗﺸﺎﺕ ﺍﻟﱵ ُﻭﺟﱢﻬﺖ ﻷﺩﻟﺔ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻣـﺎ‬
‫ﺫﹸﻛﺮ ﻣﻦ ﺃﺟﻮﺑﺔ ﻋﻨﻬﺎ‪.‬‬
‫ﻭﻓﻴﻪ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ ﺍﻟﻘﺎﺋﻞ ﺑﺎﳉﻮﺍﺯ ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٧١‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻧـﻲ‪ :‬ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺍﻟﻘﺎﺋﻞ ﺑﺎﳌﻨﻊ ﺇﻻ ﰲ ﺣﺎﻝ ﺍﳊﺎﺟﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳉﻮﺍﺏ ﻋﻦ ﻣﻨﺎﻗﺸﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﳉﻮﺍﺯ ﻷﺩﻟﺔ ﺍﳉﻤﻬﻮﺭ ﺍﳌﺎﻧﻌﲔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻓﻔﻴﻪ ﺑﻴﺎﻥ ﺣﻜﻢ ﲤﻠﻚ ﺍﻷﻡ ﻣﺎﻝ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻜـﻢ ﺍﳉـﺪ‬
‫ﻷﺏ‪.‬‬
‫ﺨﺺٌ ﳌﺎ ﻭﺭﺩ ﰲ ﺍﻟﺒﺤﺚ‪ ،‬ﻣﻊ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ﳌﺎ ﺫﹸﻛﺮ ﻓﻴـﻪ ﻣـﻦ‬
‫ﻭﰲ ﺍﳋﺎﲤﺔ‪ :‬ﻣﻠ ﱠ‬
‫ﻣﻨﺎﻗﺸﺎﺕ ﻭﺇﺟﺎﺑﺎﺕ‪.‬‬
‫* ﻫﺬﺍ‪ ،‬ﻭﺃﺳﺄﻝ ﺍﷲ ﻋ ﱠﺰ ﻭ َﺟ ﱠﻞ ﺃﻥ ﻳﻮﻓﻘﻨـﻲ ﳋﺪﻣﺔ ﺩﻳﻨﻪ ﺍﳊﻨــﻴﻒ ﻣـﻊ ﺍﻟﺴـﺪﺍﺩ‬
‫ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﺃﻥ ﻳﺮﺯﻗﻨـﻲ ﺍﻹﺧﻼﺹ ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﺃﻥ ﻳُﻌﻈﻢ ﱄ ﺍﻷﺟﺮ ﻳـﻮﻡ‬
‫ﺐ ﺳﻠﻴﻢ‪ ،‬ﻟﻨﺎ ﻭﻟﻮﺍﻟﺪﻳﻨﺎ‬
‫ﺍﻟﻘﺪﻭﻡ ﻋﻠﻴﻪ ﺟ ﱠﻞ ﻭﻋﻼ‪ ،‬ﻳﻮﻡ ﻻ ﻳﻨﻔﻊ ﻣﺎﻝﹲ ﻭﻻ ﺑﻨﻮﻥ‪ ،‬ﺇﻻ ﻣﻦ ﺃﺗﻰ ﺍﷲ ﺑﻘﻠ ٍ‬
‫ﻭﳌﺸﺎﳜﻨﺎ ﻭﺃﻫﻠﻴﻨﺎ ﻭﺇﺧﻮﺍﻧﻨﺎ ﻭﺃﺣﺒﺎﺑﻨﺎ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ ﺃﲨﻌﲔ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﱠﻢ ﺗﺴﻠﻴﻤﺎﹰ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ‬
‫ﺃﻭﻻﹰ ﻭﺁﺧﺮﺍﹰ‪.‬‬
‫‪ /١٤‬ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ‪١٤٢٣ /‬‬
‫ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬
‫‪٢٧٢‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫א‪‬א‪ ‬‬
‫‪‬א‪‬א‪‬א‪ ‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫‪ -١‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﻻ ﳛﻖ ﻟﻸﺏ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟـﺪﻩ ﺇﻻ ﻣﺎ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﻧﻔﻘﺘﻪ‪ ،‬ﻓﻤـﺎ ﹸﻝ ﺍﻟﻮﻟـﺪ‬
‫ﺲ ﻣﻦ ﺍﻟﻮﻟﺪ‪.‬‬
‫ﺐ َﻧ ﹾﻔ ٍ‬
‫ﺤ ﱡﻞ ﻷﺑﻴﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﻓﻮﻕ ﺣﺎﺟﺘﻪ ﺇﻻ ﺑﻄِﻴ ِ‬
‫ﻣﻌﺼﻮﻡ ﰲ ﻣِﻠﻚ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ َﻳ ِ‬
‫ﻭﻬﺑﺬﺍ ﻗﺎﻝ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﻞ ﺍﳉﻤﺎﻫﲑ‬
‫)‪(١١‬‬
‫ﻣـﻦ ﺍﳊﻨﻔﻴـﺔ)‪ ،(١٢‬ﻭﺍﳌﺎﻟﻜﻴـﺔ)‪،(١٣‬‬
‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪ ،(١٤‬ﻭﺭﻭﺍﻳ ٍﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ)‪ ،(١٥‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﻓﺎﺀ ﺍﺑ ُﻦ ﻋﻘﻴـﻞ )ﺕ‪ (٥١٣‬ﻣـﻦ‬
‫ﺍﳊﻨﺎﺑﻠﺔ‪.‬‬
‫ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ)‪.(١٦‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﻣﻦ ﻛﺒﺎﺭ ﻓﻘﻬﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ )‪ : ( ١٧‬ﺷُـﺮﻳﺢ ﺍﻟﻘﺎﺿـﻲ ) ﺕ ‪( ٧٨‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ) ﺕ ‪ ، ( ٩٦‬ﻭﺍﻟﺰﻫـﺮﻱ ) ﺕ ‪ ، ( ١٢٤‬ﻭﳏﻤـﺪ ﺑـﻦ ﺳـﲑﻳﻦ‬
‫) ﺕ ‪ ، ( ١١٠‬ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ) ﺕ ‪ ، ( ٩٣‬ﻭﳎﺎﻫﺪ ) ﺕ ‪ ( ١٠٤‬ﰲ ﺃﺣﺪ ﻗﻮﻟﻴـﻪ‪،‬‬
‫ﻭ ﲪﱠﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ‬
‫)‪( ١٨‬‬
‫) ﺕ ‪.( ١٢٠‬‬
‫‪ -٢‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ‪:‬‬
‫ﳛﻖ ﻟﻸﺏ ﺃﻥ ﻳﺄﺧﺬ ﻭﻳﺘﻤﻠﻚ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﻣﺎ ﺷﺎﺀ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻣﻊ ﺣﺎﺟﺔ ﺍﻷﺏ ﺇﱃ ﻣـﺎ‬
‫ﻳﺄﺧﺬﻩ ﻭﻣﻊ ﻋﺪﻣﻬﺎ‪ ،‬ﺻﻐﲑﹰﺍ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺃﻭ ﻛﺒﲑﺍﹰ‪ ،‬ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﺭﺍﺿﻴﹰﺎ ﺑﺬﻟﻚ ﺃﻭ ﺳﺎﺧﻄﺎﹰ‪،‬‬
‫ﺑﻌﻠﻤﻪ ﺃﻭ ﺑﻐﲑ ﻋﻠﻤﻪ‪.‬‬
‫ﻭﻗﺪ ﺭُﻭﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‬
‫ﻣﻨﻬﻢ)‪ :(١٩‬ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ)‪ ،(٢٠‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒـﺪ‬
‫ﺍﷲ‪ ،‬ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﺎﺋﺸﺔ ﺍﻟﺼﺪﻳﻘﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ‪.‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٧٣‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﻣﻦ ﺃﺋﻤﺔ ﻓﻘﻬﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ‪ :‬ﻣﺴﺮﻭﻕ ﺑﻦ ﺍﻷﺟﺪﻉ )ﺕ ‪ ،(٦٣‬ﻭﻋﺎﻣﺮ ﺍﻟﺸﻌﱯ‬
‫)ﺕ ‪ ،(١٠٣‬ﻭﳎﺎﻫﺪ )ﺕ‪ (١٠٤‬ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ‪ ،‬ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ )ﺕ ‪ ،(١١٠‬ﻭﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﻨﺨﻌﻲ )ﺕ ‪ ( ٩٦‬ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﱠﺐ ) ﺕ ‪ ، ( ٩٤‬ﻭﺍﳊﹶﻜﻢ ﺑـﻦ ﻋُﺘَﻴْﺒـﺔ‬
‫) ﺕ ‪ ،(١١٥‬ﻭﻗﺘـﺎﺩﺓ ﺑﻦ ﺩِﻋﺎﻣﺔ ﺍﻟﺴﱠﺪﻭﺳﻲ ) ﺕ ‪.( ١١٨‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﻣﻦ ﻛﺒﺎﺭ ﻓﻘﻬﺎﺀ ﺗﺎﺑﻌﻲ ﺍﻟﺘﺎﺑﻌﲔ ‪ :‬ﺍﺑ ﻦُ ﺃﰊ ﻟﻴﻠﻰ ﳏﻤﺪ ﺑﻦ ﻋﺒـﺪ‬
‫ﺍﻟﺮﲪﻦ ) ﺕ ‪. ( ٢١) ( ١٤٨‬‬
‫ﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ )ﺕ ‪ ،(١١٨٢‬ﰲ ﺭﺳﺎﻟﺘﻪ ﻋـﻦ‬
‫ﺼ َﺮ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ :‬ﺍﻷﻣ ُ‬
‫ﻭَﻧ َ‬
‫ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪.‬‬
‫ﺖ ﻋﻠﻴﻪ ﻣﻦ ﻧﺼﻮﺹ ﺃﻗﻮﺍﻝ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫* ﻭﺃﹸﻭﺭﺩ ﻫﻨﺎ ﻣﺎ ﻭﻗﻔ ُ‬
‫ﻭﺳﻠﻢ‪ ،‬ﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺫﻟﻚ ﳌﻌﺮﻓﺔ ﺳﻴﺎﻕ ﻛﻼﻣﻬﻢ ﻭ َﻣﻮْﺭﺩﻩ‪:‬‬
‫‪ -١‬ﺭﻭﻯ ﺍﺑﻦ ﺣﺰﻡ)‪(٢٢‬ﺑﺴﻨﺪﻩ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﺃﺗﺎﻩ ﺃﺏٌ ﻭﺍﺑﻦ‪،‬‬
‫ﺏ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ َﻳﻘﹾﺪﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺄﺧﺬ ﻋﻤﺮ ﺑﻴﺪ‬
‫ﻭﺍﻻﺑ ُﻦ ﻳﻄﻠﺐ ﺃﺑﺎﻩ ﺑﺄﻟﻒ ﺩﺭﻫ ٍﻢ ﺃﻗﺮﺿﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﺍﻷ ُ‬
‫ﺍﻻﺑﻦ‪ ،‬ﻓﻮﺿﻌﻬﺎ ﰲ ﻳﺪ ﺍﻷﺏ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻭﻣﺎﻟﹸﻪ ﻣﻦ ﻫﺒﺔ ﺍﷲ ﻟﻚ‪.‬‬
‫‪ -٢‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ)‪ :(٢٣‬ﻭﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳓﻮ ﻫﺬﺍ‪ ،‬ﻭﺃﻧﻪ ﻗﻀﻰ‬
‫ﲟﺎﻝ ﺍﻟﻮﻟﺪ ﻟﻠﻮﺍﻟﺪ‪.‬‬
‫‪ -٣‬ﻭﺭﻭﻯ ﺍﺑﻦ ﺣﺰﻡ)‪ (١‬ﺃﻳﻀﹰﺎ ﺑﺴﻨﺪﻩ ‪ -‬ﻭﺻﺤﺤﻪ ‪ -‬ﻋـﻦ ﺟـﺎﺑﺮ ﺑـﻦ ﻋﺒـﺪ ﺍﷲ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻳﺄﺧﺬ ﺍﻷﺏ ﻭﺍﻷﻡ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﳘﺎ ﺑﻐﲑ ﺇﺫﻧﻪ‪.‬‬
‫ﺢ ﻣﺜﻠﻪ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻣﻦ ﻗﻮﳍﺎ‪.‬‬
‫‪ -٤‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻭﺻ ﱠ‬
‫ﻗﺎﻟﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ :‬ﻳﺄﻛﻞ ﺍﻟﺮﺟﻞ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﺍﻟﻮﻟﺪ ﻣﻦ ﻣﺎﻝ‬
‫ﻭﺍﻟﺪﻩ ﺇﻻ ﺑﺈﺫﻧﻪ‪.‬‬
‫ﺖ ﻷﻧﺲ ﺑﻦ ﻣﺎﻟـﻚ‪:‬‬
‫‪ -٥‬ﻭﺭﻭﻯ ﺃﻳﻀﹰﺎ ﺑﺴﻨﺪﻩ ﺇﱃ ﻓﹶﻀﺎﻟﺔ ﺑﻦ ُﻫ ْﺮﻣُﺰ ﺍﳊﻨﻔﻲ ﻗﺎﻝ‪ :‬ﻗﻠ ُ‬
‫ﺟﺎﺭﻳﺔﹲ ﱄ ﻏﻠﺒﻨـﻲ ﻋﻠﻴﻬﺎ ﺃﰊ‪ ،‬ﱂ ﳜﺎِﻟﻄﹾﻬﺎ ﻣﺎﻝﹲ ﻷﰊ)‪(٢٤‬؟ ﻓﻘﺎﻝ ﱄ ﺃﻧﺲ‪ :‬ﻫﻲ ﻟﻪ‪ ،‬ﻭﻣﺎﻟﹸـﻚ ﻣـﻦ‬
‫‪٢٧٤‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﻛﺴﺒﻪ‪ ،‬ﺃﻧﺖ ﻭﻣﺎﻟﹸﻚ ﻟﻪ ﺣﻼﻝ‪ ،‬ﻭﻣﺎﻟﹸﻪ ﻋﻠﻴﻚ ﺣﺮﺍﻡ‪ ،‬ﺇﻻ ﻣﺎ ﻃﺎﺑﺖ ﺑﻪ ﻧﻔﺴُﻪ‪.‬‬
‫‪ -٦‬ﻭﺭﻭﻯ ﺑﺴﻨﺪﻩ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪) :‬ﺃﻭﻻﺩﻛـﻢ ﻫﺒـ ﹸﺔ ﺍﷲ‬
‫ﻟﻜﻢ‪ ،‬ﻭﺃﻣﻮﺍﳍﻢ)‪(٢٥‬ﻟﻜﻢ(‪.‬‬
‫‪ -٣‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﻕ ﻫﺬﻩ ﺍﻹﺑﺎﺣﺔ‪.‬‬
‫ﻁ ﺗﻘﻴّﺪ ﺇﻃﻼ َ‬
‫ﻭﻫﻮ ﻛﺎﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ‪ ،‬ﺍﻟﻘﺎﺋﻞ ﺑﺈﺑﺎﺣﺔ ﲤﻠﻚ ﺍﻟﻮﺍﻟﺪ ﻣﺎ ﹶﻝ ﻭﻟﺪﻩ‪ ،‬ﻟﻜﻦ ﺑﺸﺮﻭ ٍ‬
‫ﻭﺑﻪ ﻗﺎﻝ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍﳌﻌﺘﻤﺪ ﺍﳌﻔﱴ ﺑﻪ ﻋﻨﺪﻫﻢ)‪.(٢٦‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻣﻨﻬﻢ ﻣَﻦ ﹶﺫﻛﹶﺮﻫﺎ ﳎﻤﻠﺔﹰ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﺼﱠﻠﻬﺎ ﻭﺑﻴﱠﻨـﻬﺎ‪ ،‬ﻛﺎﻟﺒـﻬﻮﰐ ﰲ‬
‫ﻼ ﻋﻨﻪ ﻣﻊ ﺑﻌﺾ ﺍﺧﺘﺼﺎﺭ‪ ،‬ﻭﻣﻊ ﺫﻛﺮ ﺩﻟﻴ ِﻞ ﻛﻞ ﺷـﺮﻁ‪ ،‬ﻭﱂ‬
‫ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ)‪ ،(٢٧‬ﻭﺳﺄﺫﻛﺮﻫﺎ ﻧﻘ ﹰ‬
‫ﺖ ﰲ ﺃﺩﻟﺔ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺻﺎﺣﺐ ﻛﺸﺎﻑ ﺍﻟﻘﻨـﺎﻉ ﺁﺧـﻰ‬
‫ﺃﺅﺧﺮ ﺑﻴﺎﻥ ﺃﺩﻟﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﻓﻌﻠ ُ‬
‫ﺸﻤْﻠﻬﺎ‪.‬‬
‫ﺑﻴﻨﻬﺎ‪ ،‬ﻓﻠﻢ ﹸﺃﺭِﺩ ﺗﻔﺮﻳﻘﻬﺎ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﻔﻲ ﻣﺆﺍﺧﺎﻬﺗﺎ َﺟ ْﻤﻊٌ ﻟ َ‬
‫ﻀﺮﱠﻩ‬
‫ﻼ ﻋﻦ ﺣﺎﺟﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﻟﺌﻼ َﻳ ُ‬
‫ﺏ ﻓﺎﺿ ﹰ‬
‫‪ -١‬ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﺘﻤﻠﻜﻪ ﺍﻷ ُ‬
‫ﺿﺮَﺭ ﻭﻻ ﺿﺮﺍﺭ()‪.(٢٨‬‬
‫ﺑﺘﻤﻠﻜﻪ‪ ،‬ﻭﻫﻮ ‪ -‬ﺃﻱ ﺍﻟﻀﺮﺭ ‪ -‬ﻣﻨﻔﻲ ﺑﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻻ َ‬
‫ﺱ ﻣﺎ ِﻝ ﲡـﺎﺭﺓ‪ ،‬ﻷﻥ‬
‫ﺐ ﻬﺑﺎ‪ ،‬ﻭﺭﺃ ِ‬
‫ﺴ ُ‬
‫ﻓﻼ ﻳَﺘﻤﻠﻚ ﻣﺎ ﺗﻌﻠﹼﻘﺖ ﺣﺎﺟﺘﻪ ﺑﻪ‪ ،‬ﻛﺂﻟﺔ ِﺣﺮْﻓ ٍﺔ ﻳﺘﻜ ﱠ‬
‫ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻘﺪﱠﻣﺔﹲ ﻋﻠﻰ َﺩﻳْﻨﻪ‪ ،‬ﻓﻸﻥ ﺗُﻘﺪﱠﻡ ﻋﻠﻰ ﺃﺑﻴﻪ ﺑﻄﺮﻳﻖ ﺍﻷﻭْﱃ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﺍﳌﻜﻲ )ﺕ‪ (١١٤‬ﺃﺣﺪ ﻓﻘﻬﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ ﺃﻧﻪ ﻛﺎﻥ ﳚﻴﺰ‬
‫ﺍﻷﺧﺬ ﺑﺸﺮﻁ ﻋﺪﻡ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻮﻟﺪ‬
‫)‪(٢٩‬‬
‫ﺏ ﻟﻮﻟ ٍﺪ ﺁﺧﺮ‪ ،‬ﻓﻼ ﻳﺘﻤﻠﻚ ﻣﻦ ﻣـﺎﻝ ﻭﻟـﺪﻩ‬
‫‪ -٢‬ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧـﻲ‪ :‬ﺃﻥ ﻻ ﻳُﻌﻄﻴَﻪ ﺍﻷ ُ‬
‫)ﺯﻳﺪ( ﻟﻴﻌﻄَﻴﻪ ﻟﻮﻟﺪﻩ ) َﻋﻤْﺮﻭ(‪ ،‬ﻷﻧﻪ ﳑﻨﻮﻉٌ ﻣﻦ ﲣﺼﻴﺺ ﺑﻌﺾ ﻭﻟﺪﻩ ﺑﺎﻟﻌﻄﻴﺔ ﻣﻦ ﻣﺎﻝ ﻧﻔﺴﻪ‪ ،‬ﻓﻸﻥ‬
‫ﻳُﻤﻨَﻊ ﻣﻦ ﲣﺼﻴﺼﻪ ﲟﺎ ﹶﺃ َﺧ ﹶﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﺍﻵﺧﺮ ﺃﻭﱃ‪.‬‬
‫‪ -٣‬ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﺘﻤﻠﹼﻚ ﰲ ﻣﺮﺽ ﻣﻮﺕ ﺃﺣﺪﳘﺎ‪ - :‬ﺃﻱ ﺍﻟﻮﺍﻟﺪ ﺃﻭ‬
‫ﺍﻟﻮﻟﺪ ‪ -‬ﻷﻧﻪ ﺑﺎﳌﺮﺽ ﻗﺪ ﺍﻧﻌﻘﺪ ﺍﻟﺴﺒﺐ ﺍﻟﻘﺎﻃﻊ ﻟﻠﺘﻤﻠﻚ‪.‬‬
‫ﺏ ﻛﺎﻓﺮﺍﹰ‪ ،‬ﻭﺍﻻﺑﻦ ﻣﺴﻠﻤﺎﹰ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛـﺎﻥ‬
‫‪ -٤‬ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻷ ُ‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٧٥‬‬
‫ﺍﻻﺑﻦ ﻛﺎﻓﺮﹰﺍ ﰒ ﺃﺳﻠﻢ‪ ،‬ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ)‪.(٣٠‬‬
‫ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ)‪ :(٣١‬ﻭﻫﺬﺍ ﻋﲔ ﺍﻟﺼﻮﺍﺏ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ )‪ (١‬ﺃﻳﻀﹰﺎ‪ :‬ﺍﻷﺷﺒﻪ ﺃﻥ ﺍﻷﺏ ﺍﳌﺴﻠﻢ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣـﺎﻝ ﻭﻟـﺪﻩ‬
‫ﺍﻟﻜﺎﻓﺮ ﺷﻴﺌﺎﹰ‪ ،‬ﻻﻧﻘﻄﺎﻉ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺘﻮﺍﺭﺙ‪.‬‬
‫‪ -٥‬ﺍﻟﺸﺮﻁ ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﺘﻤﻠﻜﻪ ﺍﻷﺏ ﻋﻴﻨﹰﺎ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﻓﻼ ﻳﺘﻤﻠﻚ َﺩﻳْـﻦ‬
‫ﺍﺑﻨﻪ‪ ،‬ﻷﻧﻪ ﻻ ﳝﻠﻚ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻗﺒﻞ ﻗﺒﻀﻪ‪.‬‬
‫ﻭﳛﺼﻞ ﲤﻠﻜﻪ ‪ -‬ﺃﻱ ﺍﻷﺏ – ﳌـﺎﻝ ﻭﻟﺪﻩ ﺑﻘﺒﺾ ﻣﺎ ﻳﺘﻤﻠﻜﻪ ﻣﻊ ﻗﻮﻝ‪ :‬ﲤﱠﻠﻜﹾـﺘُﻪ ﺃﻭ ﳓﻮﻩ‪ ،‬ﺃﻭ ﻧﻴّﺔ‪.‬‬
‫ﻗﺎﻝ ﰲ ﺍﻟﻔﺮﻭﻉ)‪َ ) :(٣٢‬ﻭَﻳَﺘ َﻮﺟﱠﻪ‪ :‬ﺃﻭ ﻗﺮﻳﻨﺔ(‪ ،‬ﻷﻥ ﺍﻟﻘﺒﺾ ﺃﻋ ﱡﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺘﻤﻠﻚ ﺃﻭ‬
‫ﻏﲑﻩ‪ ،‬ﻓﺎﻋﺘُﱪ ﺍﻟﻘﻮﻝ ﺃﻭ ﺍﻟﻨـﻴﺔ‪ ،‬ﻟﻴﺘﻌﻴّﻦ ﻭﺟ ُﻪ ﺍﻟﻘﺒﺾ‪ ،‬ﻭﻫﻮ ﺃﻱ ﺍﻟﻘﺒﺾ ﻣﻊ ﻣﺎ ﺫﹸﻛﺮ‪.‬‬
‫ﺏ ﰲ ﻣﺎﻝ ﻭﻟﺪﻩ ﻗﺒﻞ ﺍﻟﻘﺒﺾ ﻣﻊ ﺍﻟﻘﻮﻝ‬
‫‪ -٦‬ﺍﻟﺸﺮﻁ ﺍﻟﺴﺎﺩﺱ‪) :‬ﻭﻻ ﻳﺼﺢ َﺗﺼُ ﱡﺮﻑُ ﺍﻷ ِ‬
‫ﺤ ﱡﻞ ﻟﻪ ﻭﻁﺀ‬
‫ﺃﻭ ﺍﻟﻨـﻴﺔ‪ ،‬ﻭﻟﻮ ِﻋﺘْﻘﺎﹰ‪ ،‬ﻷﻥ ﻣﻠﻚ ﺍﻻﺑﻦ ﺗﺎﻡ ﻋﻠﻰ ﻣﺎﻝ ﻧﻔﺴﻪ‪ ،‬ﻳﺼﺢ ﺗﺼﺮﻓﻪ ﻓﻴﻪ‪ ،‬ﻭَﻳ ِ‬
‫ﺟﻮﺍﺭﻳﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻠﻚ ﻣﺸﺘﺮَﻛﹰﺎ ﱂ ﳛﻞ ﻟﻪ ﺍﻟﻮﻁﺀ‪ ،‬ﻛﻤﺎ ﻻ ﳚﻮﺯ ﻟﻪ ﻭﻁﺀ ﺍﳉﺎﺭﻳﺔ ﺍﳌﺸـﺘﺮﻛﺔ‪،‬‬
‫ﻭﺇﳕﺎ ﻟﻸﺏ ﺍﻧﺘﺰﺍﻋُﻬﺎ ﻣﻨﻪ‪ ،‬ﻛﺎﻟﻌﲔ ﺍﻟﱵ ﻭﻫﺒﻬﺎ ﺇﻳﺎﻩ‪.‬‬
‫ﻭﻻ ﻳَﻤﻠﻚ ﺃﺏٌ ﺇﺑﺮﺍﺀ ﻧﻔﺴﻪ ﻣﻦ َﺩﻳْﻦ ﻭﻟﺪﻩ‪ ،‬ﻭﻻ ﻳَﻤﻠﻚ ﺍﻷﺏ ﺃﻳﻀﹰﺎ ﺇﺑﺮﺍ َﺀ ﻏﺮﱘ ﻭﻟﺪﻩ‪.‬‬
‫ﺏ ﲤﻠﻜﻪ ﻣﺎ ﰲ ﺫﻣﺔ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻣﺎ ﰲ ﺫﻣﺔ ﻏﺮﱘ ﻭﻟﺪﻩ(‪ .‬ﺍﻫـ ﻣﻦ ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻟﻠﺒﻬﻮﰐ‪.‬‬
‫ﻭﻻ ﻳَﻤﻠﻚ ﺍﻷ ُ‬
‫* ﺗﻨﺒﻴﻪ‪ :‬ﻭﻳُﻠﺤﻆ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﺃﻥ ﺃﳘﻬﺎ ﻫﻮ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﻘﻴﻮﺩ ﻭﺍﻟﺸﺮﻭﻁ‬
‫ﻓﻬﻲ ﳑﺎ ﳚﺐ ﻣﺮﺍﻋﺎﺗﻪ ﰲ ﺳﺎﺋﺮ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﻟﻴﺲ ﺧﺎﺻﹰﺎ ﲝﺎﻟﺔ ﻣﺴﺄﻟﺘﻨﺎ ﻫﺬﻩ‪.‬‬
‫‪  ‬‬
‫‪‬‬
‫‪٢٧٦‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫א‪‬א‪ ‬‬
‫‪‬א‪‬א‪‬א‪ ‬‬
‫א‪‬א‪ ‬‬
‫‪‬א‪‬א‪،‬א‪‬א‪ ‬‬
‫‪‬א‪‬א‪‬א‪ ‬‬
‫ﺃ‪ -‬ﺃﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬
‫‪ -١‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻳﺴﺄﻟﻮﻧﻚ ﻣﺎﺫﺍ ﻳﻨﻔﻘﻮﻥ ﻗﻞ ﻣﺎ ﺃﻧﻔﻘﺘﻢ ﻣـﻦ ﺧـﲑ ﻓﻠﻠﻮﺍﻟـﺪﻳﻦ‬
‫ﲔ ﻭﺍﺑ ِﻦ ﺍﻟﺴﺒﻴﻞ ﻭﻣﺎ ﺗﻔﻌﻠﻮﺍ ﻣـﻦ ﺧـﲑ ﻓـﺈﻥ ﺍﷲ ﺑـﻪ ﻋﻠـﻴﻢ{‪.‬‬
‫ﻭﺍﻷﻗﺮﺑﲔ ﻭﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﳌﺴﺎﻛ ِ‬
‫}ﺍﻟﺒﻘﺮﺓ‪.{٢١٥ /‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ)‪ (٣٣‬ﺭﲪﻪ ﺍﷲ ﻋﻨﺪ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪:‬‬
‫)ﻓﻮﺍﺟﺐٌ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﻟﻐﻨـﻲ ﺃﻥ ُﻳ ْﻨﻔِﻖ ﻋﻠﻰ ﺃﺑﻮﻳﻪ ﺍﶈﺘﺎ َﺟﻴْﻦ ﻣﺎ ﻳُﺼـﻠﺤﻬﻤﺎ ﰲ ﻗﹶـﺪْﺭ‬
‫ﺣﺎﳍﻤﺎ ﻣﻦ ﺣﺎﻟﻪ‪ ،‬ﻣﻦ ﻃﻌﺎ ٍﻡ ﻭﻛﺴﻮ ٍﺓ ﻭﻏﲑ ﺫﻟﻚ( ﺍﻫـ‪.‬‬
‫ﻓﺎﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﻣﻠﻜﻴﺔ ﺍﻻﺑﻦ ﳌﺎﻟﻪ‪ ،‬ﻭﺃﻥ ﺍﻷﺏ ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﻹﻧﻔﺎﻕ‪ ،‬ﻓﻠﻴﺲ ﻟﻸﺏ ﺃﻥ‬
‫ﻳﺘﻤﻠﻚ ﻣﻦ ﻣﺎﻝ ﺍﺑﻨﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﺣﻴﺚ ﺇﻧﻪ ﻟﻮ ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‪ ،‬ﳌﺎ ﻭﺭﺩ ِﺫﻛﹾﺮ ﺍﻷﺏ ﺿﻤﻦ ﻣﻮﺍﺿـﻊ‬
‫ﺍﻹﻧﻔﺎﻕ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﺖ ﻋﻠﻴﻪ ﻧﻔﻘﺔ ﺍﻟﻮﺍﻟـﺪﻳﻦ‪ ،‬ﻭﻗـﺪ‬
‫ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺍﻻﺑﻦ ﻣﺎﻟﻜﹰﺎ ﳌﺎ َﻳﻜﹾﺴﺒﻪ ﻣﻦ ﺃﻣﻮﺍﻝ‪ ،‬ﱂ َﺗ ﹾﺜُﺒ ْ‬
‫ﺗﻘﺪﱠﻡ)‪(٣٤‬ﻧﻘﻞ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻭﺟﻮﺏ ﻧﻔﻘﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﶈﺘﺎ َﺟﻴْﻦ ﻋﻠﻰ ﺍﻟﻮﻟﺪ‪.‬‬
‫‪ -٢‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻟﻔﺮﻭﺟﻬﻢ ﺣﺎﻓﻈﻮﻥ ﺇﻻ ﻋﻠﻰ ﺃﺯﻭﺍﺟﻬﻢ ﺃﻭ ﻣﺎ ﻣﻠﻜـﺖ‬
‫ﺃﳝﺎﻬﻧﻢ ﻓﺈﻬﻧﻢ ﻏﲑ ﻣﻠﻮﻣﲔ ﻓﻤﻦ ﺍﺑﺘﻐﻰ ﻭﺭﺍﺀ ﺫﻟﻚ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻌﺎﺩﻭﻥ{‪}.‬ﺍﳌﻌﺎﺭﺝ‪.{٣١-٢٩ /‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ)‪ (٣٥‬ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٧٧‬‬
‫ﻚ ﹶﺃ َﻣ ٍﺔ َﻭ ﹾﻃﺌﹶﻬﺎ ﲟِﻠﻚ ﳝﻴﻨﻪ‪ ،‬ﻭﺣﺮﱠﻣﻬﺎ ﻋﻠـﻰ ﻣَـﻦ‬
‫)ﻓﻘﺪ ﺃﺑﺎﺣﺖ ﺍﻵﻳ ﹸﺔ ﺍﻟﻜﺮﳝﺔ ﻟﻜﻞ ﻣﺎﻟ ِ‬
‫ﻻ ﳝﻠﻜﻬﺎ‪.‬‬
‫ﻷﺑﻮﻳﻪ‪.‬‬
‫ﺢ ﺃﻥ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﻟﻪ ﺑﻴﻘﲔ‪ ،‬ﻻ‬
‫ﻭﺩﺧﻞ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣَﻦ ﻟﻪ ﻭﺍﻟﺪ‪ ،‬ﻭﻣَﻦ ﻻ ﻭﺍﻟﺪ ﻟﻪ‪ ،‬ﻓﺼ ﱠ‬
‫ﺤ ﱡﻞ ﻟﺬﻱ ﻭﺍﻟ ٍﺪ ﺃﻥ ﻳﻄﺄ ﺟﺎﺭﻳﺘﻪ ﺃﺻـﻼﹰ‪ ،‬ﻷﻬﻧـﺎ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﻟﻠﻮﺍﻟﺪ‪ :‬ﳌﺎ ﻛﺎﻥ َﻳ ِ‬
‫ﻷﺑﻴﻪ( ﺍﻫـ‪.‬‬
‫‪ -٣‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺁﻳﺔ ﺍﳌﻮﺍﺭﻳﺚ‪:‬‬
‫}ﻭﻷﺑﻮﻳﻪ ﻟﻜﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺴﺪﺱ ﳑﺎ َﺗﺮَﻙ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻭﻟﺪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻟـﻪ ﻭﻟـﺪٌ‬
‫ﻭﻭﺭِﺛﻪ ﺃﺑﻮﺍﻩ ﻓﻸُﻣﻪ ﺍﻟﺜﻠﺚ{‪} .‬ﺍﻟﻨﺴﺎﺀ‪.{١١ /‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ)‪ (٣٦‬ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺙ ﻏﲑِﻩ ‪ -‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﻗ ﱠﻞ ﺣ ﱠﻈﹰﺎ ﻣﻦ‬
‫ﺠ َﻌﻠﹶﻪ ﻛﻮﺍﺭ ٍ‬
‫ﺽ ﺍﷲ ﻟﻸﺏ ﻣﲑﺍﺛﹶﻪ ﻣﻦ ﺍﺑﻨﻪ‪ ،‬ﻓ َ‬
‫)ﳌﹼﺎ ﹶﻓ َﺮ َ‬
‫ﲑ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ‪ -‬ﺩ ﱠﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﺑﻨَﻪ ﻣﺎﻟﻚٌ ﻟﻠﻤﺎﻝ ﺩﻭﻧﻪ(‪ .‬ﺍﻫـ‬
‫ﻛﺜ ٍ‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻄﺤﺎﻭﻱ)‪ (٣٧‬ﺭﲪﻪ ﺍﷲ‪:‬‬
‫)ﻗﺪ ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﻷﻣﱢﻪ ﻧﺼﻴﺒﹰﺎ ﰲ ﻣﺎﻟﻪ ﲟﻮﺗﻪ‪ ،‬ﻭ ُﻣﺤَﺎﻝﹲ ﺃﻥ ﺗَﺴﺘﺤﻖ ﲟﻮﺕ ﺍﺑﻨﻬﺎ ﺟـﺰﺀﹰﺍ‬
‫ﻣﻦ ﻣﺎ ٍﻝ ﻷﺑﻴﻪ ﺩﻭﻧﻪ(‪ .‬ﺍﻫـ‬
‫ﻭﺃﻓﺎﺩﺕ ﺍﻵﻳﺔ ﺍﻟـﻜﺮﳝﺔ )ﺃﻧﻪ ﻟﻮ ﻣﺎﺕ ﺍﺑﻦٌ ﱂ ﻳﻜﻦ ﻟﻸﺏ ﻣﻦ ﻣﺎﻟﻪ ﺇﻻ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﻟـﻮ‬
‫ﻛﺎﻥ ﺃﺑﻮﻩ ﳝﻠﻚ ﻣﺎ ﹶﻝ ﺍﺑﻨﻪ‪ :‬ﳊﺎﺯَﻩ ﻛﻠﱠﻪ()‪.(٣٨‬‬
‫ﻭﻫﻜﺬﺍ )ﺣَﻜﹶﻢَ ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﱠ ﲟﲑﺍﺙ ﺍﻷﺑﻮﻳﻦ ﻭﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﺒﻨـﲔ ﻭﺍﻟﺒﻨﺎﺕ‬
‫ﻣﻦ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﺎﻝﹸ ﺍﻟﻮﻟﺪ ﻟﻠﻮﺍﻟﺪ ﻟﹶﻤَﺎ ﻭﺭﺛﻮﺍ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﺎﹰ‪ ،‬ﻷﻧﻪ ﻣـﺎﻝﹲ‬
‫ﻹﻧﺴﺎﻥٍ ﺣﻲّ()‪.(٣٩‬‬
‫‪ -٤‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺁﻳﺔ ﺍﳌﻮﺍﺭﻳﺚ ﺃﻳﻀـــﹰﺎ‪} :‬ﻣﻦ ﺑﻌﺪ ﻭﺻﻴ ٍﺔ ﻳﻮﺻﻲ ﻬﺑﺎ ﺃﻭ َﺩﻳْﻦ{‪.‬‬
‫}ﺍﻟﻨﺴﺎﺀ‪.{١٠/‬‬
‫‪٢٧٨‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﻳُﺒﻴّﻦ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥ ﻗﺴﻤﺔ ﻣﲑﺍﺙ ﺍﳌﻴﺖ ﺗﻜﻮﻥ ﺑﻌﺪ ﺃﺩﺍﺀ ﻣﺎ‬
‫ﺃﻭﺻﻰ ﺑﻪ‪ ،‬ﻭﺑﻌﺪ ﺗﺴﺪﻳﺪ ﺍﻟﺪﻳﻮﻥ ﺍﻟﱵ ﻋﻠﻴﻪ‪) ،‬ﻓﺎﺳﺘﺤﺎﻝ ﺃﻥ ﳚﺐ ﻗﻀﺎﺀ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ َﺩﻳْﻦ‪ :‬ﻣـﻦ‬
‫ﻣﺎ ٍﻝ ﻷﺑﻴﻪ‪ ،‬ﺃﻭ ﲡﻮﺯ ﻭﺻﻴﺘﻪ ﻣﻦ ﻣﺎ ٍﻝ ﻷﺑﻴﻪ ﺩﻭﻧﻪ()‪.(٤٠‬‬
‫‪ -٥‬ﻭﻗﺎﻝ ﺟ ﱠﻞ ﻭﻋﻼ‪} :‬ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﺃﻣﻮﺍﻟﻜﻢ ﺑﻴﻨﻜﻢ ﺑﺎﻟﺒﺎﻃﻞ{‪} .‬ﺍﻟﺒﻘﺮﺓ‪.{١٨٨ /‬‬
‫ﻭﻗﺎﻝ ﺟ ﱠﻞ ﺷﺄﻧﻪ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺃﻣﻨﻮﺍ ﻻ ﺗـﺄﻛﻠﻮﺍ ﺃﻣـﻮﺍﻟﻜﻢ ﺑﻴـﻨﻜﻢ ﺑﺎﻟﺒﺎﻃـﻞ{‪.‬‬
‫}ﺍﻟﻨﺴﺎﺀ‪.{٢٩ /‬‬
‫ﺇﻥ ﻫﺎﺗﲔ ﺍ ﻵﻳﺘﲔ ﻭﳓﻮﳘﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ﺑﺘﺤﺮﱘ ﻣﺎﻝ ﺍﻟﻐﲑ‪ ،‬ﺗﺸﻤﻞ‬
‫ﺑﻌﻤﻮﻣﻬﺎ ﲢﺮ َﱘ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻋﺪ َﻡ ﺟﻮﺍﺯ ﺃﺧﺬﻩ ﻣﻨﻪ ﺇﻻ ﺑﻄﻴﺐ ﻧﻔ ٍ‬
‫ﺲ ﻣﻨﻪ)‪.(٤١‬‬
‫ﻭﻳُﻨﺒﱠﻪ ﻫﻨﺎ ‪ -‬ﻛﻤﺎ ﺗﻘﺪﻡ ‪ -‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﳐﺼﻮﺹٌ ﺑﺎﻹﲨﺎﻉ ﻋﻠﻰ ﺟﻮﺍﺯ ﲤﻠـﻚ ﺍﻷﺏ‬
‫ﻣﻦ ﻣﺎﻝ ﺍﺑﻨﻪ ﻓﻴﻤﺎ ﺍﺣﺘﺎﺟﻪ ﻓﻘﻂ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺮﺽ ﺍﻟﻮﻟﺪ‪.‬‬
‫ﺏ‪ -‬ﺃﺩﻟﺔ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪:‬‬
‫‪ -١‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﺤﺮْﻣﺔ ﻳﻮﻣﻜﻢ ﻫﺬﺍ‪ ،‬ﰲ ﺑﻠـﺪﻛﻢ‬
‫)ﺇﻥ ﺩﻣﺎﺀَﻛﻢ ﻭﺃﻣﻮﺍﻟﹶﻜﻢ ﻭﺃﻋﺮﺍﺿَﻜﻢ ﻋﻠﻴﻜﻢ ﺣﺮﺍﻡ‪ ،‬ﻛ ُ‬
‫ﻫﺬﺍ‪ ،‬ﰲ ﺷﻬﺮﻛﻢ ﻫﺬﺍ()‪.(٤٢‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻄﺤﺎﻭﻱ)‪ (٤٣‬ﺭﲪﻪ ﺍﷲ ﻣﺴﺘﺪ ﹰﻻ ﺑﻌﻤﻮﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪:‬‬
‫)ﺣﺮﱠﻡ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻣﻮﺍ ﹶﻝ ﺍﳌﺆﻣﻨﲔ‪،‬ﻛﻤﺎ ﺣﺮﱠﻡ ﺩﻣﺎﺀَﻫﻢ‪ ،‬ﻭﱂ ﻳﺴﺘﺜﻦ‬
‫ﻣﻦ ﺫﻟﻚ ﻭﺍﻟﺪﹰﺍ ﻭﻻ ﻏﲑَﻩ‪.‬‬
‫ﻓﺠﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺮﻣﺔ ﺍﻷﻣﻮﺍﻝ ﻛﺤﺮﻣﺔ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻓﻜﻤـﺎ ﻻ‬
‫ﺤ ﱡﻞ ﺃﺑﺪﺍﻥ ﺍﻷﺑﻨﺎﺀ ﻟﻶﺑﺎﺀ ﺇﻻ ﺑﺎﳊﻘﻮﻕ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﲢﻞ ﳍﻢ ﺃﻣـﻮﺍﻟﹸﻬﻢ ﺇﻻ ﺑـﺎﳊﻘﻮﻕ‬
‫َﺗ ِ‬
‫ﺍﻟﻮﺍﺟﺒﺔ(‪) ،‬ﻭﻫﻮ ﺍﺣﺘﻴﺎﺟﻪ ﺇﱃ ﻣﺎﻝ ﺍﺑﻨﻪ ﻷﺟﻞ ﺍﻟﻨﻔﻘﺔ()‪.(٤٤‬‬
‫‪ -٢‬ﻛﻤﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٧٩‬‬
‫ﺲ ﻣﻨﻪ()‪.(٤٥‬‬
‫ﺐ ﻧﻔ ٍ‬
‫ﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﻄﻴ ِ‬
‫ﺤ ﱡﻞ ﻣﺎ ﹸﻝ ﺍﻣﺮ ٍ‬
‫)ﻻ َﻳ ِ‬
‫ﻓﻠﻢ ﻳﺴﺘﺜﻦ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﺪﹰﺍ ﻭﻻ ﻏﲑﻩ‪.‬‬
‫ﺚ ﻣﺮﺳ ٍﻞ ﻳُﺮﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫‪ -٣‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﺃﻳﻀﹰﺎ ﲝﺪﻳ ٍ‬
‫)ﻛ ﱡﻞ ﹶﺃ َﺣ ٍﺪ ﺃﺣ ﱡﻖ ﲟﺎﻟﻪ ﻣﻦ ﻭﺍﻟﺪﻩ ﻭﻭﻟﺪﻩ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ()‪.(٤٦‬‬
‫ﺺ ﰲ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻧ ﱞ‬
‫‪ -٤‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺕ ﺑﻴﻮﻡ ﺍﻷﺿﺤﻰ ﻋﻴﺪﹰﺍ َﺟ َﻌﻠﹶﻪ ﺍﷲ ﳍﺬﻩ ﺍﻷﻣﺔ‪.‬‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﺮﺟﻞ‪) :‬ﹸﺃﻣِﺮ ُ‬
‫ﺖ ﺇﻥ ﱂ ﺃﺟﺪ ﺇﻻ ﻣَﻨـﻴﺤﺔ)‪(٤٧‬ﺍﺑﻨـﻲ‪ .‬ﺃﻓﺄﺿﺤﱢﻲ ﻬﺑﺎ؟‬
‫ﻓﻘﺎﻝ ﺍﻟﺮﺟ ﹸﻞ‪ :‬ﺃﻓﺮﺃﻳ َ‬
‫ﺤﻠِـﻖ ﻋﺎﻧﺘَـﻚ‪،‬‬
‫ﺺ ﺷﺎﺭﺑﻚ‪ ،‬ﻭَﺗ ْ‬
‫ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﻨﻚ ﺗﺄﺧﺬ ﻣﻦ ﺷﻌﺮﻙ ﻭﺃﻇﻔﺎﺭﻙ‪ ،‬ﻭَﺗ ﹸﻘ ﱡ‬
‫ﻓﺬﻟﻚ ﲤﺎﻡ ﺃﹸﺿﺤﻴﺘﻚ ﻋﻨﺪ ﺍﷲ()‪.(٤٨‬‬
‫ﻗـﺎﻝ ﺍﻹﻣـﺎﻡ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﺤـﺎﻭﻱ)‪ (٤٩‬ﺭﲪـﻪ ﺍﷲ‪) :‬ﻓﻠﻤـﺎ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ :‬ﻳﺎ‬
‫ﺭﺳـﻮﻝ ﺍﷲ‪ .‬ﺃﺿﺤﱢﻲ ﲟﻨـﻴﺤﺔ ﺍﺑﻨـﻲ؟ ﻓﻘﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻻ‪ ،‬ﻭﻗـﺪ‬
‫ﻑ‬
‫ﹶﺃﻣَﺮﻩ ﺃﻥ ﻳﻀﺤﱢﻲ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺣﻀﱠـﻪ ﻋﻠﻴـﻪ‪ :‬ﺩ ﱠﻝ ﺫﻟـﻚ ﻋﻠﻰ ﺃﻥ ﺣُـ ﹾﻜ َﻢ ﻣﺎ ِﻝ ﺍﺑﻨﻪ ﺧـﻼ ُ‬
‫ﻣﺎﻟﻪ( ﺍﻫـ‪.‬‬
‫ﺟـ ‪ -‬ﺩﻟﻴﻞ ﺍﻹﲨﺎﻉ‪:‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ)‪ (٥٠‬ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﻚ ﺃ َﻣ ﹰﺔ ﺃﻭ ﻋﺒﺪﹰﺍ ﳍﻤﺎ ﻭﺍﻟﺪ‪ ،‬ﻓـﺈﻥ ِﻣ ﹾﻠﻜﹶﻬﻤـﺎ‬
‫ﺢ ﺑﺎﻟﻨﺺ ﻭﺍﻹﲨﺎﻉ ﺍﳌﺘﻴﻘﱠﻦ ﺃﻥ ﻣَﻦ َﻣ ﹶﻠ َ‬
‫)ﺻ ﱠ‬
‫ﳌﺎِﻟ ِﻜﻬِﻤﺎ‪ ،‬ﻻ ﻷﺑﻴﻬﻤﺎ( ﺍﻫـ‪.‬‬
‫ﺩ‪ -‬ﺇﻥ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻷﺻﻮﻝ ﺍﳌﺸﻬﻮﺭﺓ ﺍﳌﺘﱠﻔﻖ ﻋﻠﻴﻬﺎ ﻋﺼﻤﺔ ﻣـﺎﻝ ﺍﻹﻧﺴـﺎﻥ‪ ،‬ﻭﺃﻧـﻪ ﻻ‬
‫ﻳﺸﺎﺭﻛﻪ ﻓﻴﻪ ﺃﺣﺪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻟﻐﲑﻩ ﺇﻻ ﺑﺪﻟﻴ ٍﻞ ﻗﻄﻌﻲ ﻗﺎﻫﺮ‪ ،‬ﻭﱂ ﻳﻮﺟﺪ ﻟﻨﺠﻌﻞ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﻟﻮﺍﻟﺪﻩ‪.‬‬
‫‪٢٨٠‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﻫـ‪ -‬ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ‪:‬‬
‫)‪(٥١‬‬
‫ﺴ ﱡﻲ‬
‫ﺴ َﺮ ْﺧ ِ‬
‫‪ -١‬ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﺍﺳﺘُﺪﻝ ﻬﺑﺎ ﳍﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻣﺎ ﹶﺫﻛﹶﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟ ﱠ‬
‫ﺭﲪﻪ ﺍﷲ ﻗﺎﻝ‪:‬‬
‫ﻚ ﻟﻠﻮﺍﻟﺪ ﰲ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻭﻻ ﺣ ﱠﻖ ِﻣﻠﹾﻚ‪ ،‬ﻷﻥ ﺍﻟﻜﺴﺐ ﺇﳕﺎ ﻳُﻤﻠـﻚ ﺑﻜﺴـﺐ‬
‫)ﻻ ﻣِﻠ َ‬
‫ﺍﻟﻜﺎﺳِﺐ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﰲ ﻭﻟﺪﻩ ﻣﻠﻚٌ‪ ،‬ﻓﻜﺬﻟﻚ ﰲ ﹶﻛﺴْﺐ ﻭﻟﺪﻩ‪.‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﻮﻟﺪ ﻣﺎﻟﻚٌ ﻟﻜﺴﺒﻪ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﺣﱴ ﻳﻨ ﹸﻔ ﹸﺬ ﺗﺼﺮﱡﻓﻪ ﻓﻴﻪ ﻣﻦ ﺍﻟﻮﻁﺀ ﻭﻏﲑ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻳﻨ ﹸﻔ ﹸﺬ ﻓﻴﻪ ﺇﻋﺘﺎﻗﻪ‪.‬‬
‫ﺐ ﻏﲑُﻩ ﰲ ﺍﳌﻠﻚ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺴﺐ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺨﻠﹸﻒ ﺍﻟﻜﺎﺳ َ‬
‫ﻭﺇﳕﺎ َﻳ ْ‬
‫ﺐ ﻋﻠﻰ ﻭﺟـﻪ ﺍﳋﻼﻓﺔ ﻋﻨﻪ‪.‬‬
‫ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﳌﻠﻚ ﺣﻘﻴﻘﺔ‪ ،‬ﻻ َﻳ ْﻤﻠِﻚ ﻏـﲑُﻩ ﺍﻟﻜﺴ َ‬
‫ﻭﻻ ﳝﻜﻨﻪ ﺍﺑﺘﺪﺍﺀً‪ ،‬ﻷﻥ ﺛﺒﻮﺕ ﺍﳌﻠﻚ ﺍﺑﺘﺪﺍ ًﺀ َﻳﺴْﺘﺪﻋﻲ ﺳﺒﺒﺎ ًﻟﻪ‪ ،‬ﻭﱂ ﻳﻮﺟﺪ ﺫﻟﻚ‪.‬‬
‫ﺻﻐَﺮ ﻭﻟﺪﻩ ﺑﻮﻻﻳﺘﻪ ﻋﻠﻴـﻪ‪ ،‬ﻧﻈﺮﹰﺍ ﻟﻠﻮﻟـﺪ‪،‬‬
‫ﻑ – ﺍﻟﻮﺍﻟﺪ ‪ -‬ﰲ ﺣﺎﻝ ِ‬
‫ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﺘﺼ ﱠﺮ ُ‬
‫ﻷﻧﻪ ﻛـﺎﻥ ﻋﺎﺟﺰﹰﺍ ﻋﻦ ﺍﻟﺘﺼﺮّﻑ ﻭﺍﻟﱠﻨﻈﹶﺮ‪ ،‬ﻭﻗﺪ ﺯﺍﻝ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﺒﻠﻮﻏﻪ( ﺍﻫـ‪.‬‬
‫ﺏ ﻭﻟﺪَﻩ ﺷﻴﺌﺎﹰ‪ ،‬ﻛﺎﻥ ﻛﺄﻧﻪ‬
‫ﺐ ﺍﻷ ُ‬
‫‪ -٢‬ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﹰﺎ‪) :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﹸﻝ ﺍﻟﻮﻟﺪ ﻷﺑﻴﻪ‪ ،‬ﻓﻠﻮ َﻭ َﻫ َ‬
‫ﺐ ﻧﻔﺴَﻪ()‪ ،(٥٢‬ﻭﻫﺬﺍ َﻋَﺒﺚﹲ ﻻ ﻳﻘﻮﻝ ﺑﻪ ﺃﺣﺪ‪.‬‬
‫ﻭ َﻫ َ‬
‫‪  ‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٨١‬‬
‫א‪‬א‪ ‬‬
‫‪‬א‪‬א‪،‬א‪‬א‪‬א‪  ‬‬
‫ﺃ‪-‬‬
‫ﺃﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬
‫‪ -١‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻷﻋﻤﻰ ﺣﺮﺝ ﻭﻻ ﻋﻠﻰ ﺍﻷﻋﺮﺝ ﺣﺮﺝ ﻭﻻ ﻋﻠﻰ ﺍﳌﺮﻳﺾ‬
‫ﺣﺮﺝ ﻭﻻ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﺃﻥ ﺗﺄﻛﻠﻮﺍ ﻣﻦ ﺑﻴﻮﺗﻜﻢ ﺃﻭ ﺑﻴﻮﺕ ﺁﺑﺎﺀﻛﻢ‪} .{....‬ﺍﻟﻨﻮﺭ‪.{٦١ /‬‬
‫ﻑ ﻣـﻦ ﻗﺮﺍﺑـﺎﺕ‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ)‪ (٥٣‬ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋ ﱠﺪ ﻋﺸﺮ ﹶﺓ ﺃﺻﻨﺎ ٍ‬
‫ﺡ ﻋﻦ ﺍﻷﻛﻞ ﻣﻦ ﺑﻴﻮﺗـﻬﻢ‪ ،‬ﻭﱂ ﻳَﺬﻛﺮ ﺍﻷﻭﻻﺩَ‪ ،‬ﻓﻠﻢ ﻳـﺄﺕ‪ :‬ﺃﻭ ﺑﻴـﻮﺕ‬
‫ﳉﻨَﺎ َ‬
‫ﺍﻹﻧﺴﺎﻥ ﳑﻦ ﻧﻔﻰ ﺍ ﹸ‬
‫ﺃﻭﻻﺩﻛﻢ‪ ،‬ﻷﻬﻧﻢ ﺩﺧﻠﻮﺍ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺑﻴﻮﺗﻜﻢ{‪.‬‬
‫ﺕ ﻟﻸﺑﻨﺎﺀ‬
‫ﺕ ﺃﻭﻻﺩﻫﻢ‪ ،‬ﻓﻼ ﺑﻴﻮ َ‬
‫ﺕ ﺃﻭﻻﺩﻫﻢ ﻛﺒﻴﻮﺗـﻬﻢ‪ ،‬ﱂ َﻳ ﹾﺬﻛﹸﺮ ﺑﻴﻮ َ‬
‫ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺑﻴﻮ ُ‬
‫ﺕ ﺍﻵﺑﺎﺀ‪.‬‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﺑﻞ ﻫﻲ ﺑﻴﻮ ُ‬
‫ﺖ ﻭﻣﺎﻟﹸﻚ ﻷﺑﻴﻚ(‪ ،‬ﻣﺸﺘ ﱠﻘﺔﹲ ﻣﻦ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ‪ ،‬ﻭﺃﻥ‬
‫ﺴﻨﱠﺔ‪) :‬ﺃﻧ َ‬
‫ﻭﻬﺑﺬﺍ ﻳُﻌﺮﻑ ﺃﻥ ﺍﻟ ﱡ‬
‫ﺞ ﳌﺎ ﺗﻀ ﱠﻤﻨَﺘﻪ ﺁﻳﺎﺗﻪ‪.‬‬
‫ﺃﺣﻜﺎﻣَﻬﺎ ﺗﻔﺼﻴﻞﹲ ﻭﻧﺘﺎﺋ ُ‬
‫‪ -٢‬ﻭﺍﺳﺘَﺪﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻗﺪﺍﻣﺔ)‪ (٥٤‬ﺭﲪﻪ ﺍﷲ ﺃﻳﻀﹰﺎ ﺑﻘﻮﻟﻪ‪:‬‬
‫)ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﺍﻟﻮﻟ َﺪ ﻣﻮﻫﻮﺑﹰﺎ ﻷﺑﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻭﻫﺒﻨﺎ ﻟﻪ ﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ{‪.‬‬
‫}ﺍﻷﻧﺒﻴﺎﺀ‪.{٧٢/‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻭﻫﺒﻨﺎ ﻟﻪ ﳛﲕ{‪} .‬ﺍﻷﻧﺒﻴﺎﺀ‪.{٩٠ /‬‬
‫ﻚ‬
‫ﺐ ﱄ ﻣﻦ ﻟـﺪﻧ َ‬
‫ﺏﻫ ْ‬
‫ﻭﻗﺎﻝ ﺗﻌـﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒـﻲ ﺍﷲ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪} :‬ﺭ ﱢ‬
‫ﻭﻟﻴﺎ{‪} .‬ﻣﺮﱘ‪.{٥ /‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﱯ ﺍﷲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪} :‬ﺍﳊﻤـﺪ ﷲ‬
‫ﺍﻟﺬﻱ ﻭﻫﺐ ﱄ ﻋﻠﻰ ﺍﻟﻜﱪ ﺇﲰﺎﻋﻴﻞ ﻭﺇﺳﺤﺎﻕ{‪} .‬ﺇﺑﺮﺍﻫﻴﻢ‪.{٣٨ /‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻮﻫﻮﺑﹰﺎ ﻟﻪ‪ :‬ﻛﺎﻥ ﻟﻪ ﹶﺃ ْﺧﺬﹸ ﻣﺎﻟﻪ ﻛﻌﺒﺪﻩ(‪ .‬ﺍﻫـ‪.‬‬
‫‪٢٨٢‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﺏ‪ -‬ﺃﺩﻟﺔ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪:‬‬
‫ﻼ ﺃﺗﻰ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‬
‫‪ -١‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺭﺟ ﹰ‬
‫ﺖ ﻭﻣﺎﻟﹸﻚ ﻷﺑﻴﻚ()‪.(٥٥‬‬
‫ﱯ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺃﻧ َ‬
‫ﳜﺎﺻﻢ ﺃﺑﺎﻩ ﰲ َﺩْﻳ ٍﻦ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻧ ﱡ‬
‫‪ -٢‬ﻭﰲ ﻟﻔﻆ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ)‪ (٥٦‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺃﻥ‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳜﺎﺻﻢ ﺃﺑﺎﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﺇﻥ ﻫﺬﺍ ﻗﺪ ﺍﺣﺘﺎﺝ ﺇﱃ‬
‫ﻼ ﺃﺗﻰ ﺍﻟﻨ ﱠ‬
‫ﺭﺟ ﹰ‬
‫ﻣﺎﱄ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪.‬‬
‫‪ -٣‬ﻭﰲ ﺍﳌﺴﻨﺪ)‪ (٥٧‬ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺃﻳﻀﹰﺎ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟـﺪﻩ ﺃﻥ‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﱄ ﻣﺎ ﹰﻻ ﻭﻭﺍﻟـﺪﺍﹰ‪ ،‬ﻭﺇﻥ ﻭﺍﻟـﺪﻱ ﻳﺮﻳـﺪ ﺃﻥ‬
‫ﺃﻋﺮﺍﺑﻴﹰﺎ ﺃﺗﻰ ﺍﻟﻨ ﱠ‬
‫ﳚﺘﺎﺡ)‪ (٥٨‬ﻣﺎﱄ؟ ﻓﻘﺎﻝ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻟﻮﺍﻟﺪﻙ‪ ،‬ﺇﻥ ﺃﻭﻻﺩﻛﻢ ﻣﻦ ﺃﻃﻴﺐ ﻛﺴﺒﻜﻢ‪ ،‬ﻓﻜﻠـﻮﺍ ﻣـﻦ‬
‫ﹶﻛﺴْﺐ ﺃﻭﻻﺩﻛﻢ(‪.‬‬
‫‪ -٤‬ﻭﰲ ﻟﻔﻆ ﺛﺎﻟﺚ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ)‪ :(٥٩‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋـﻦ‬
‫ﰊ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺃﰊ ﻳﺮﻳﺪ ﺃﻥ ﳚﺘـﺎﺡ ﻣـﺎﱄ‪،‬‬
‫ﺟﺪﻩ ﻗﺎﻝ‪ :‬ﺃﺗﻰ ﺃﻋﺮﺍ ﱞ‬
‫ﺖ ﻭﻣﺎﻟﹸﻚ ﻟﻮﺍﻟﺪﻙ‪ ،‬ﺇﻥ ﺃﻃﻴﺐ ﻣﺎ ﺃﻛﻠﺘﻢ ﻣﻦ ﻛﺴﺒﻜﻢ‪ ،‬ﻭﺇﻥ ﺃﻣﻮﺍﻝ ﺃﻭﻻﺩﻛـﻢ ﻣـﻦ‬
‫ﻓﻘﺎﻝ‪) :‬ﺃﻧ َ‬
‫ﻛﺴﺒﻜﻢ‪ ،‬ﻓﻜﻠﻮﻩ ﻫﻨـﻴﺌﹰﺎ(‪.‬‬
‫‪ -٥‬ﻭﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ)‪ (٦٠‬ﻋﻦ ﻋُﻤﺎﺭﺓ ﺑﻦ ُﻋ َﻤﻴْﺮ ﻋﻦ ﻋﻤﱠﺘﻪ ﺃﻬﻧﺎ ﺳﺄﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿـﻲ‬
‫ﺍﷲ ﻋﻨﻬﺎ‪ :‬ﰲ ِﺣﺠْﺮﻱ ﻳﺘﻴﻢ‪ .‬ﺃﻓﺂﻛﻞ ﻣﻦ ﻣﺎﻟﻪ؟‬
‫ﻓﻘﺎﻟﺖ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺇﻥ ﻣﻦ ﺃﻃﻴﺐ ﻣﺎ ﺃﻛﻞ ﺍﻟﺮﺟـﻞ ﻣـﻦ‬
‫ﻛﺴﺒﻪ‪ ،‬ﻭﻭﻟﺪُﻩ ﻣﻦ ﹶﻛﺴْﺒﻪ(‪.‬‬
‫‪ -٦‬ﻭﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ)‪ (٦١‬ﺃﻳﻀﹰﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﻭﻟ ُﺪ ﺍﻟﺮﺟﻞ ﻣﻦ ﻛﺴﺒﻪ‪ ،‬ﻣﻦ ﺃﻃﻴﺐ ﻛﺴﺒﻪ‪ ،‬ﻓﻜﻠﻮﺍ ﻣﻦ ﺃﻣﻮﺍﻟﻜﻢ(‪.‬‬
‫ﺠﺘُﻢ(‪ ،‬ﻭﻫﻮ ﻣﻨﻜﺮ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻭﺣﺪﺛﻨﺎ َﺣﻤﱠﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺯﺍﺩ ﻓﻴﻪ‪) :‬ﺇﺫﺍ ﺍ ْﺣَﺘ ْ‬
‫* ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﺑﺄﻟﻔﺎﻇﻪ ﺍﳌﺘﻌﺪﺩﺓ‪:‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٨٣‬‬
‫ﻚ ﻣﻦ ﹶﻛﺴْﺐ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﺑـﻞ‬
‫ﻟﻘﺪ ﺟﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻮﻟ َﺪ ﻭﻣﺎ َﻣ ﹶﻠ َ‬
‫ﺐ ﻭﺟﻮﺩﻩ ﻭﻣﻜﺎﺳﺒﻪ‪ ،‬ﻭﺃﻃﻠﻖ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻶﺑﺎﺀ ﺇﺑﺎﺣـﺔ‬
‫ﻣﻦ ﺃﻃﻴﺐ ﻛﺴﺒﻪ‪ ،‬ﺇﺫ ﻫﻮ ﺳﺒ ُ‬
‫ﻱ ﻭﺟ ٍﻪ ﻣﻦ ﻭﺟﻮﻩ ﺍﻻﻧﺘﻔﺎﻉ‪ ،‬ﻓﻘﺎﻝ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺍﻷﻛﻞ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﺄﻣﻮﺍﻝ ﺃﻭﻻﺩﻫﻢ ﻋﻠﻰ ﺃ ﱢ‬
‫ﻭﺳﻠﻢ‪) :‬ﻓﻜﻠﻮﻩ ﻫﻨـﻴﺌﹰﺎ(‪ ،‬ﻭﻗﺎﻝ‪) :‬ﻓﻜﻠﻮﺍ ﻣﻦ ﺃﻣﻮﺍﻟﻜﻢ(‪.‬‬
‫ﻗﺎﻝ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ)‪:(٦٢‬‬
‫ﻱ ﻭﺟﻪ‪ ،‬ﻣﻦ ﺑﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺍﻟﺬﻳﻦ ﻳـﺄﻛﻠﻮﻥ‬
‫ﻉ ﻋﻠﻰ ﺃ ﱢ‬
‫)ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻷﻛﻞ‪ :‬ﺍﻻﻧﺘﻔﺎ ُ‬
‫ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﻇﻠﻤـﹰﺎ‪} .{....‬ﺍﻟﻨﺴـﺎﺀ‪ ،{١٠ /‬ﻭﻣـﻦ ﺑـﺎﺏ ﺣـﺪﻳﺚ‪) :‬ﺁﻛـ ِﻞ ﺍﻟﺮﺑـﺎ‪،‬‬
‫ﻭ ُﻣ ْﻮﻛِﻠﻪ()‪ .((٦٣‬ﺍﻫـ‪.‬‬
‫‪ -٧‬ﻭﳑﺎ ﻳُﺴﺘﺪﻝ ﺑﻪ ﻟﻠﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ ﻣﺎ ﺭُﻭﻱ ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪:‬‬
‫ﻼ ﺇﺫﺍ ﺃﻧﺎ ﻋﻤﻠﺘﻪ‬
‫ﺃﺗﻰ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺟﻞﹲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻋﻠﱢﻤﻨـﻲ ﻋﻤ ﹰ‬
‫ﺖ ﻭ ُﺣﺮﱢﻗﺖ‪ ،‬ﹶﺃ ِﻃ ْﻊ ﻭﺍﻟﺪﻳﻚ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺟـﺎﻙ‬
‫ﺖ ﺍﳉﻨﱠﺔ‪ .‬ﻗﺎﻝ‪) :‬ﻻ ﺗﺸﺮﻙ ﺑﺎﷲ ﺷﻴﺌﹰﺎ ﻭﺇﻥ ُﻋﺬﱢﺑ َ‬
‫ﺩﺧﻠ ُ‬
‫ﻣﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻣﻦ ﻛﻞ ﺷﻲﺀ ﻫﻮ ﻟﻚ‪ (....‬ﺍﳊﺪﻳﺚ)‪.(٦٤‬‬
‫‪ -٨‬ﻭﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺃﻭﺻﺎﻧـﻲ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﺑﺴﺒ ٍﻊ‪:‬‬
‫ﺖ‪ ....‬ﺃ ِﻃ ْﻊ ﻭﺍﻟﺪﻳﻚ ﻭﺇﻥ ﺃﻣﺮﺍﻙ ﺃﻥ ﲣـﺮﺝ‬
‫ﺖ ﺃﻭ ﺣُ ﱢﺮ ﹾﻗ َ‬
‫)ﻻ ﺗﺸ ِﺮ ْﻙ ﺑﺎﷲ ﺷﻴﺌﹰﺎ ﻭﺇﻥ ﻗﹸ ﱢﻄ ْﻌ َ‬
‫ﻣﻦ ﺩﻧـﻴﺎﻙ ﻓﺎﺧﺮُﺝ()‪.(٦٥‬‬
‫ﻓﻔﻲ ﺍﳊﺪﻳﺜﲔ ﺍﻟﺴﺎﺑﻘﲔ ﻳﺄﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻮﻟ َﺪ ﺑﻄﺎﻋﺔ ﻭﺍﻟﺪﻳﻪ ﻭﺇﻥ‬
‫ﺃﻣﺮﺍﻩ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺑﻞ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﳝﻠﻜﻪ ﰲ ﺍﻟﺪﻧـﻴﺎ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﳍﻤﺎ ﺍﻟﺘﺼـﺮﱠﻑ‬
‫ﲟﺎﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﳘﺎ ﰲ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ﻋﻠﻰ ﺭﺃﻱ ﲨﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ‪.‬‬
‫‪  ‬‬
‫‪٢٨٤‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫א‪‬א‪ ‬‬
‫‪‬א‪‬א‪،‬א‪‬א‪‬א‪ ‬‬
‫ﺇﻥ ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻫﻲ ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻣﺖ‪،‬‬
‫ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻷﺩﻟﺔ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻟﻘﻴﻮﺩ ﺍﻟﱵ ﻗﻴﱠﺪﻭﺍ ﻬﺑﺎ ﺇﻃﻼﻕ ﲤﻠﻚ ﺍﻷﺏ ﻣﻦ ﻣﺎﻝ ﻭﻟـﺪﻩ‪ ،‬ﻓﻘـﺪ‬
‫ﺗﻘﺪﻡ ﺃﻳﻀﹰﺎ ﺫﻛﺮﻫﺎ ﻣﻊ ﺍﻟﺸﺮﻭﻁ‪.‬‬
‫‪  ‬‬
‫א‪‬א‪ ‬‬
‫א‪‬א‪ ‬א‪‬א‪ ‬‬
‫ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻣﺎ ﹸﺫﻛِﺮ ﻣﻦ ﺃﺟﻮﺑ ٍﺔ ﻋﻨﻬﺎ‬
‫א‪‬א‪ ‬‬
‫‪‬א‪‬א‪،‬א‪‬א‪ ‬‬
‫‪ -١‬ﺃﹸﺟﻴﺐ ﻋﻦ ﺍﺳﺘﺪﻻﳍﻢ ﺑﺂﻳﺔ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪} :‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻷﻋﻤﻰ ﺣﺮﺝ‪ ....‬ﻭﻻ ﻋﻠﻰ‬
‫ﺃﻧﻔﺴﻜﻢ ﺃﻥ ﺗﺄﻛﻠﻮﺍ ﻣﻦ ﺑﻴﻮﺗﻜﻢ‪ ،{....‬ﻭﺃﻥ ﺍﷲ ﱂ ﻳﺬﻛﺮ ﺑﻴﻮﺕ ﺍﻷﻭﻻﺩ‪ ،‬ﳑﺎ ﻳـﺪﻝ ﻋﻠـﻰ ﺃﻬﻧـﺎ‬
‫ﻟﻶﺑﺎﺀ‪ ،‬ﺃﺟﻴﺐ ﲟﺎ ﻧﻘﻠﻪ ﺍﻟﻘﺮﻃﱯ)‪ (٦٦‬ﻋﻦ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣـﺬﻱ )ﺕ‪ (٣٢٠‬ﻣﺒﻴﱢﻨـﹰﺎ ﻭﺟـﻪ ﺍﻵﻳـﺔ‬
‫ﻭﺗﻔﺴﲑﻫﺎ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫)ﻭﻭﺟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﺃﻥ ﺗﺄﻛﻠﻮﺍ ﻣﻦ ﺑﻴﻮﺗﻜﻢ‪ {....‬ﻛﺄﻧﻪ ﻳﻘــﻮﻝ‪:‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٨٥‬‬
‫ﻣﺴﺎﻛﻨـﻜﻢ ﺍﻟﱵ ﻓﻴﻬﺎ ﺃﻫﺎﻟﻴﻜﻢ ﻭﺃﻭﻻﺩُﻛﻢ‪ ،‬ﻓﻴﻜـﻮﻥ ﻟﻸﻫﻞ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﻫﻨﺎﻙ(‪ .‬ﺍﻫـ‪.‬‬
‫ﲑ ﻣﻦ ﺑﻴﻮﺗﺎﺕ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻋﻬ ٍﺪ ﻗﺮﻳﺐ‪ ،‬ﺗﺮﻯ ﺍﻷﻭﻻﺩ ﻳﺴﻜﻨﻮﻥ‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﻭﺍﻗﻊ ﻛﺜ ٍ‬
‫ﺖ ﻭﺍﺣﺪٍ‪ ،‬ﻫﻮ ﺑﻴﺖ ﻭﺍﻟﺪﻫﻢ‪ ،‬ﻓﺎﻛُﺘﻔِﻲ ﺑﺬﻛﺮ ﺑﻴﻮﺕ ﺍﻵﺑﺎﺀ ﻟﻠﺘﻐﻠﻴﺐ‪ ،‬ﻭﻫـﺬﺍ ﻻ‬
‫ﻣﻊ ﺁﺑﺎﺋﻬﻢ ﰲ ﺑﻴ ٍ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﻣﻠﻚ ﺍﻷﺏ ﳌﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫* ﻛﻤﺎ ﻧﻘﻞ ﺍﻟﻘﺮﻃﱯ)‪ (١‬ﻋﻦ ﺍﻟﻨﺤﺎﺱ ﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻥ َﺟ ْﻌ ﹶﻞ ﻋﻠﺔ ﻋﺪﻡ ﺫﻛـﺮ ﺑﻴـﻮﺕ‬
‫ﺍﻷﻭﻻﺩ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻛﻮﻧُﻬﺎ ﻣﻠﻜﹰﺎ ﻵﺑﺎﺋﻬﻢ‪ ،‬ﻭ َﺣﺼْﺮ ﺍﻟﻌﻠﺔ ﰲ ﺫﻟﻚ )ﲢ ﹼﻜﻢٌ ﻋﻠﻰ ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ(‪.‬‬
‫ﺺ ﻋﻠﻰ ﺃﻥ ﺍﻷﻭﻻﺩ ﻣﻦ ﻫﺒﺔ ﺍﷲ ﻟﻶﺑـﺎﺀ‪،‬‬
‫‪ -٢‬ﻭﳚﺎﺏ ﻋﻦ ﺍﺳﺘﺪﻻﳍﻢ ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﺗﻨ ﱡ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻮﻫﻮﺑﹰﺎ ﻟﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﹶﺃﺧْﺬ ﻣﺎﻟﻪ ﻛﻌﺒﺪﻩ‪ ،‬ﳚﺎﺏ ﻋﻦ ﻫﺬﺍ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﻬﺑﺬﺍ ﻫﺒ ﹸﺔ ﻭِﻻﺩﺓ ﺑﻌـﺪ‬
‫ﱳ ﺍﷲ ﻬﺑﺎ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﺒـﺔ ﲤﻠـﻚ‬
‫ﺷﻴﺨﻮﺧ ٍﺔ ﳝ ﱡ‬
‫ﻕ‪.‬‬
‫ﻭ ِﺭ ّ‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻳﻀ ﺎﹰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻳﻬﺐ ﳌﻦ ﻳﺸﺎﺀ ﺇﻧﺎﺛ ﺎﹰ ﻭﻳﻬﺐ ﳌﻦ ﻳﺸﺎﺀ‬
‫ﺍﻟﺬﻛﻮﺭ { ‪ } .‬ﺍﻟﺸﻮﺭﻯ ‪ ، { ٤٩ /‬ﻓﺎﳌﺮﺍﺩ ﻫﺒﺔ ﻭﻻﺩﺓ‪ ،‬ﻭﻟﻮ ﱂ ﺗﻜﻦ ﻣﻊ ﺷﻴﺨﻮﺧﺔ‪ ،‬ﺑ ﺪﻟﻴﻞ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺑﻌﺪﻫﺎ ‪ } :‬ﻭﳚﻌﻞ ﻣﻦ ﻳﺸﺎﺀ ﻋﻘﻴﻤﺎ { ‪.‬‬
‫‪ -٣‬ﻭﺃﹸﺟﻴﺐ ﻋﻦ ﺍﺳﺘﺪﻻﳍﻢ ﲝﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ‪ -‬ﻭﻫﻮ ﻋﻤﺪﻬﺗﻢ ‪ -‬ﺑﺄﺟﻮﺑ ٍﺔ‬
‫ﻋﺪﺓ‪ ،‬ﻭﻭﺟﻮﻩ ﳐﺘﻠﻔﺔ‪.‬‬
‫ﻓﻤﻨﻬﻢ ﻣَﻦ ﺃﺟﺎﺏ ﻋﻨﻪ ﺑﺘﻮﺟﻴﻪ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﺗﻔﺴﲑﻩ ﲟﺎ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﻴﻨﻪ ﻭﺑﲔ ﺑﺎﻗﻲ ﺍﻷﺩﻟـﺔ‬
‫ﺍﻟﻘﺎﺿﻴﺔ ﲟﻨﻊ ﲤﻠﻚ ﺍﻟﻮﺍﻟﺪ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﺇﻻ ﻓﻴﻤﺎ ﺍﺣﺘﺎﺟﻪ‪.‬‬
‫ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑَﻨﺴْﺨﻪ‪.‬‬‫ ﻭﻣﻨﻬﻢ ﻣَﻦ ﺗﻜﻠﻢ ﰲ ﺛﺒﻮﺗﻪ ﻭﺿﻌﻔﻪ‪.‬‬‫ﺃ‪-‬‬
‫ﻣﺎ ﺫﹸﻛﺮ ﻣﻦ ﺗﻮﺟﻴ ٍﻪ ﰲ ﻣﻌﻨـﻰ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪:‬‬
‫‪ -١‬ﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﳌﻨﺬﺭ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻄﺎﺋﻲ ﺃﺧﱪﻧﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ ﻋﻦ‬
‫‪٢٨٦‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﺕ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ .‬ﻗﺎﻝ ﻟﻪ ﺭﺟﻞ‪ :‬ﻳـﺎ ﺧﻠﻴﻔـﺔ‬
‫ﻗﻴﺲ ﺑﻦ ﺃﰊ ﺣﺎﺯﻡ ﻗﺎﻝ‪ :‬ﺣﻀﺮ ُ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻫﺬﺍ ‪ -‬ﺃﻱ ﺃﺑﻮﻩ ‪ -‬ﻳﺮﻳﺪ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎﱄ ﻛﻠﱠﻪ‪ ،‬ﻭﳚﺘﺎﺣﻪ؟‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺇﳕﺎ ﻟﻚ ﻣﻦ ﻣﺎﻟﻪ ﻣﺎ ﻳﻜﻔﻴﻚ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﺃﻟﻴﺲ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‪) :‬ﺃﻧـﺖ‬
‫ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(؟‬
‫ﺽ ﲟﺎ ﺭﺿﻲ ﺍﷲ ﺑﻪ‪.‬‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺍﺭ َ‬
‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪) :‬ﻭﺭﻭﺍﻩ ﻏﲑُﻩ ﻋﻦ ﺍﳌﻨﺬﺭ ﺑﻦ ﺯﻳﺎﺩ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ‪ :‬ﺇﳕﺎ ﻳﻌﻨـﻲ ﺑﺬﻟﻚ ﺍﻟﻨﻔﻘﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﺍﳌﻨﺬﺭ ﺑﻦ ﺯﻳﺎﺩ‪ :‬ﺿﻌﻴﻒ()‪.(٦٧‬‬
‫‪ -٢‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻄﺤﺎﻭﻱ)‪) (٦٨‬ﺕ‪ (٣٢١‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫)ﻗﻮ ﹸﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺘﻤﻠﻴـﻚ ﻣﻨـﻪ‬
‫ﺏ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ‬
‫ﺐ ﺍﻻﺑﻦ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻼﺑﻦ ﺃﻥ ﳜﺎﻟﻒ ﺍﻷ َ‬
‫ﻟﻸﺏ ﻛﺴ َ‬
‫ﳚﻌﻞ ﺃﻣﺮَﻩ ﻓﻴﻪ ﻧﺎﻓﺬﺍﹰ‪ ،‬ﻛﺄﻣﺮﻩ ﻓﻴﻤﺎ ﳝﻠﻚ‪.‬‬
‫ﺃﻻ ﺗﺮﺍﻩ ﻳﻘﻮﻝ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺍﻻﺑﻦ ﳑﻠﻮﻛﹰﺎ ﻷﺑﻴﻪ ﺑﺈﺿﺎﻓﺔ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻳﺎﻩ ﺇﻟﻴﻪ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﻳﻜﻮﻥ ﻣﺎﻟﻜﹰﺎ ﳌﺎﻟﻪ ﺑﺈﺿﺎﻓﺔ ﺍﻟﻨﺒـﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﺇﻳﺎﻩ ﺇﻟﻴﻪ(‪ .‬ﺍﻫـ‪.‬‬
‫ﻓﺎﳊﺪﻳﺚ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺖ ﻷﺑﻴﻚ‪ ،‬ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ‪ ،‬ﻓﻘﺪ ﺃﺿﺎﻑ ﺫﺍﺕ ﺍﻟﻮﻟﺪ ﻷﺑﻴـﻪ‪ ،‬ﻛﻤـﺎ‬
‫ﺼ ﱡﺮﻑُ ﺍﻟﻮﺍﻟﺪ ﰲ ﻣﺎﻝ ﻭﻟﺪﻩ ﺟﺎﺋﺰﹰﺍ ﺑﻴﻌـﹰﺎ ﻭﺷـﺮﺍ ًﺀ ﻭﺭﻫﻨـﹰﺎ‬
‫ﺃﺿﺎﻑ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﻷﺑﻴﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ َﺗ َ‬
‫ﻭﺇﺟﺎﺭ ﹰﺓ ﻭ‪ ،....‬ﻓﻬﻞ ﺍﻟﻮﻟﺪ )ﺃﻧﺖ( ﺩﺍﺧﻞ ﰲ ِﺣ ﱢﻞ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ‪ ،‬ﻓﻴﺒﻴﻌﻪ ﻭﻳﺸﺘﺮﻳﻪ ﻛﺎﻟﻌﺒﻴـﺪ؟!!‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﺍﻻﺑﻦ ﻟﻴﺲ ﳑﻠﻮﻛﺎ ﻷﺑﻴﻪ ﺑﺎﻹﺿﺎﻓﺔ ‪ ،‬ﻓﻜﺬﻟﻚ ﻣﺎﻟﻪ‪.‬‬
‫* ﻭﺃﺧﺮﺝ ﺍﻟﻄﺤﺎﻭﻱ ﺃﻳﻀﹰﺎ ﺑﺴﻨﺪﻩ)‪ (٦٩‬ﺇﱃ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‬
‫ﻂ ﻣﺎ َﻧ ﹶﻔﻌَﻨـﻲ ﻣﺎ ﹸﻝ ﺃﰊ ﺑﻜﺮ(‪.‬‬
‫ﻗﺎﻝ‪) :‬ﻣﺎ َﻧ ﹶﻔﻌَﻨـﻲ ﻣﺎﻝﹲ ﹶﻗ ﱡ‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺇﳕﺎ ﺃﻧﺎ ﻭﻣﺎﱄ ﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪.‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٨٧‬‬
‫ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ‪) :‬ﻓﻠﻢ ُﻳ ِﺮ ْﺩ ﺃﺑﻮ ﺑﻜﺮ ﺑﺬﻟﻚ ﺃﻥ ﻣﺎﻟﹶﻪ ﻣﻠﻚٌ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﺩﻭﻧﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﺭﺍﺩ ﺃﻥ ﺃﻣﺮﻩ ﻳﻨﻔﺬ ﻓﻴﻪ ﻭﰲ ﻧﻔﺴﻪ‪.‬‬
‫ﻓﻜﺬﻟﻚ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﻨــﻰ‬
‫ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ(‪ .‬ﺍﻫـ‪.‬‬
‫ﻭﺟﺎﺀﺕ ﻋﺒﺎﺭﺗﻪ ﰲ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ)‪ (٧٠‬ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﰲ ﻭﰲ‬
‫)ﻓﻜﺎﻥ ﻣﺮﺍﺩ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻘﻮﻟﻪ ﻫﺬﺍ‪ :‬ﺃﻱ ﺃﻥ ﺃﻗﻮﺍﻟﻚ ﻭﺃﻓﻌﺎﻟﻚ ﻧﺎﻓِﺬﺓﹲ ﱠ‬
‫ﻣﺎﱄ‪ ،‬ﻣﺎ ﺗﻨﻔﺬ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﻣﻦ ﻣﺎﻟﻜﻲ ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﻷﺷﻴﺎﺀ(‪ .‬ﺍﻫـ‪.‬‬
‫‪ -٣‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ِﺣﺒﱠﺎﻥ)‪) (٧١‬ﺕ‪ (٣٥٤‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫)ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َﺯﺟَﺮ ﻋﻦ ﻣﻌﺎﻣﻠﺘﻪ ﺃﺑﺎﻩ ﲟﺎ ﻳُﻌﺎﻣِﻞ ﺑﻪ ﺍﻷﺟﻨﺒﻴﲔ‪ ،‬ﻭﹶﺃﻣَـ َﺮ‬
‫ﺑﱪﱢﻩ ﻭﺍﻟﺮﱢﻓﻖ ﺑﻪ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ ﻣﻌﺎﹰ‪ ،‬ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻪ ﻣﺎﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪،‬‬
‫ﺲ ﻣﻦ ﺍﻻﺑﻦ ﺑﻪ(‪ .‬ﺍﻫـ‪.‬‬
‫ﺐ ﻧﻔ ٍ‬
‫ﲑ ﻃﻴ ِ‬
‫ﻻ ﺃﻥ ﻣﺎ ﹶﻝ ﺍﻻﺑﻦ ﳝﻠﻜﻪ ﺍﻷﺏ ﰲ ﺣﻴﺎﺗﻪ ﻋﻦ ﻏ ِ‬
‫‪ -٤‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳋﻄﺎﰊ)‪) (٧٢‬ﺕ‪ (٣٨٥‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫)ﻭﻳُﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺴﺎﺋﻞ ﻣﻦ ﺍﺟﺘﻴﺎﺡ ﻭﺍﻟﺪﻩ ﻣﺎﻟﹶﻪ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺑﺴـﺒﺐ ﺍﻟﻨﻔﻘـﺔ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻥ ﻣﻘﺪﺍﺭ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ ﺷﻲﺀ ﻛﺜﲑ‪ ،‬ﻻ ﻳﺴﻌﻪ َﻋ ﹾﻔﻮُ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻟﻔﻀ ﹸﻞ ﻣﻨﻪ‪،‬‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﱂ ﻳﺮﺧﱢﺺ ﻟﻪ ﰲ ﺗﺮﻙ‬
‫ﺇﻻ ﺑﺄﻥ ﳚﺘﺎﺡ ﺃﺻﻠﻪ‪ ،‬ﻭﻳﺄﰐ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻢ َﻳ ْﻌ ﹸﺬﺭْﻩ ﺍﻟﻨ ﱡ‬
‫ﺍﻟﻨﻔﻘﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻟﻮﺍﻟﺪﻙ(‪ ،‬ﻋﻠﻰ ﻣﻌﻨـﻰ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﱃ ﻣﺎﻟﻚ‪َ :‬ﹶﺃﺧَـ ﹶﺬ‬
‫ﻣﻨﻚ ﹶﻗ ْﺪ َﺭ ﺍﳊﺎﺟﺔ‪ ،‬ﻛﻤﺎ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻚ ﻣﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﻟﻚ ﺍﻟﻜﺴﺐ‪ :‬ﹶﻟ ِﺰﻣَﻚ ﺃﻥ ﺗﻜﺘﺴﺐ ﻭﺗﻨﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺍﺩ ﺑﻪ ﺇﺑﺎﺣ ﹶﺔ ﻣﺎﻟﻪ‪ ،‬ﻭﺧﻼﱠﻩ ﻭﺍﻋﺘﺮﺍﺿَﻪ ﺣﱴ ﳚـﺘﺎﺣﻪ ﻭﻳﺄﰐ ﻋﻠﻴﻪ ‪ -‬ﻻ‬
‫ﻋﻠﻰ ﻫـﺬﺍ ﺍﻟﻮﺟﻪ ‪ -‬ﻓﻼ ﺃﻋﻠـﻢ ﺃﺣﺪﹰﺍ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻔﻘـﻬﺎﺀ)‪ ،(٧٣‬ﻭﺍﷲ ﺃﻋﻠﻢ(‪ .‬ﺍﻫـ‪.‬‬
‫‪ -٥‬ﻭﺫ ﹶﻛ َﺮ ﺍﻹﻣﺎﻡ ﺍﻟ ﱠﺰﺭْﻛﺸﻲ)‪) (٧٤‬ﺕ‪ (٧٩٤‬ﰲ ﻣﺴﺄﻟﺔ ﻭﻗﻮﻉ ﺍﺠﻤﻟـﺎﺯ ﰲ ﺍﳊـﺪﻳﺚ‬
‫ﺍﻟﻨﺒﻮﻱ‪،‬‬
‫‪٢٨٨‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﻭﻫﻮ ﻳﻮﺭﺩ ﺃﻣﺜﻠ ﹰﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓ َﻌ ﱠﺪ ﻣﻨﻬﺎ ﻗﻮﻟﹶﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺃﻧـﺖ ﻭﻣﺎﻟـﻚ‬
‫ﲑ ﻣﺮﺍﺩ ٍﺓ ﻫﻨﺎ‪ ،‬ﻟﻘﺮﺍﺋﻦ ﻛﺜﲑﺓ‪) ،‬ﻓﺈﻥ ﻣﺎ ﹶﻝ ﺍﻟﻮﻟﺪ ﻟﻪ‪ ،‬ﻭﺯﻛﺎﺗُﻪ ﻋﻠﻴـﻪ‪،‬‬
‫ﻷﺑﻴﻚ(‪ ،‬ﻭﺃﻥ ﺣﻘﻴﻘﺔ ﺍﳌﻠﻚ ﻏ ُ‬
‫ﻭﻫﻮ ﻣﻮﺭﻭﺙﹲ ﻋﻨﻪ()‪) ،(٧٥‬ﻭﺇﺫﺍ ﱂ ﺗﺜﺒﺖ ﺍﳊﻘﻴﻘـﺔ ﻓﻼ ﺃﻗﻞ ﻣﻦ ﺃﻥ ﻳﺜـﺒﺖ ﻟﻪ ﺣﻖ ﺍﻟﺘﻤﻠﻚ ﻋﻨﺪ‬
‫ﺍﳊﺎﺟﺔ ()‪.(٧٦‬‬
‫ﻕ‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺎﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﳊﺾ ﻋﻠﻰ ﺍﻟﱪ‪ ،‬ﻻ ﺑﻴﺎ ﹸﻥ ﺗﺸﺮﻳ ِﻊ ﺣﻘﻮ ٍ‬
‫ﻭﻣﻠﻜﻴﺔ‪ ،‬ﻭﳍﺬﺍ ﳌﺎ)ﺳﺌﻞ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻣﺎ ﺣ ّﻖ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﻠـﻰ‬
‫ﺖ ﻣﻦ ﺃﻫﻠﻚ ﻭﻣﺎﻟﻚ ﻣﺎ ﺃﺩّﻳ َ‬
‫ﺍﻟﻮﻟﺪ؟ ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﺧﺮﺟ َ‬
‫ﺖ ﺣﻘﻬﻤﺎ()‪.(٧٧‬‬
‫ﺏ‪ -‬ﺍﻟﻘﻮﻝ ﺑَﻨﺴْﺦ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪:‬‬
‫‪ -١‬ﻧﻘﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﻟﺴﻨﺪﻱ ﺍﻷﻧﺼﺎﺭﻱ)‪ (٧٨‬ﺭﲪﻪ ﺍﷲ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ‬
‫ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨـﻴﻔﺔ)‪) (٧٩‬ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﳊﻖ ﺍﻹﺷﺒﻴﻠﻲ)‪ (٨٠‬ﰲ ﺃﺣﻜﺎﻣﻪ ﻗﺎﻝ‪ :‬ﺫﻛﺮ ﺃﺑـﻮ‬
‫ﺑﻜﺮ ﺍﻟﺒﺰﱠﺍﺭ )ﺕ‪ (٢٩٢‬ﻭﻏﲑُﻩ ﺃﻥ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﻣﻨﺴﻮﺥٌ ﺑﺂﻳﺔ ﺍﳌﲑﺍﺙ)‪.((٨١‬‬
‫‪ -٢‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ)‪) (٨٢‬ﺕ‪ (٤٥٦‬ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‪ ،‬ﻓﻠِـ َﻢ‬
‫ﺖ‪ :‬ﻓﺄﻧﺘﻢ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻜﻞ ﻣﺎ ﺻ ﱠ‬
‫)ﻓﺈﻥ ﻗﻠ َ‬
‫ﺍﺳﺘﺤﻠﻠﺘُﻢ ﺗﺮ َﻙ ﺍﻟﺜﺎﺑﺖ ﻋﻨﻪ ﻣﻦ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(؟‬
‫ﺐ ﻋﻠﻴﻨﺎ ﻣﻦ‬
‫ﺢ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻟﻮ ﺃﹸ ْﺟ ِﻠ َ‬
‫ﻗﻠﻨﺎ‪ :‬ﻳُﻌﻴﺬﹸﻧﺎ ﺍﷲ ﺃﻥ ﻧﺘﺮﻙ ﺧﱪﹰﺍ ﺻ ﱠ‬
‫ﻚ ﻓﻴﻪ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌـﺎﱃ َﺣﻜﹶـ َﻢ‬
‫ﺢ ﻧﺴﺨُﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﳋﱪ ﻣﻨﺴﻮﺥٌ ﺑﻐﲑ ﺷ ﱟ‬
‫ﺑﲔ ﺍﻟﺒﺤﺮﻳﻦ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺼ ﱠ‬
‫ﲟﲑﺍﺙ ﺍﻷﺑﻮﻳـﻦ ﻭﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﺒﻨـﲔ ﻭﺍﻟﺒﻨﺎﺕ ﻣﻦ ﻣﺎﻝ ﺍﻟﻮﻟـﺪ ﺇﺫﺍ ﻣﺎﺕ(‪ .‬ﺍﻫـ‪.‬‬
‫ﺦ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ‬
‫ﺴَ‬
‫* ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺰﺍﺭ ﻭﻏﲑﻩ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﻳﻨﻘﻠﻮﻥ ﻟﻨﺎ َﻧ ْ‬
‫ﺑﺂﻳﺔ ﺍﳌﲑﺍﺙ‪ ،‬ﺃﻱ ﺑﺈﲨﺎﻉ ﺍﻷﻣﺔ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ – ﻋﻠﻰ ﺗﻮﺯﻳﻊ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﺑﲔ ﻭﺭﺛﺘﻪ ﻋﻠﻰ ﻣﺎ ﹶﻗﺴَﻢ‬
‫ﺤﻜﹶﻤﺔ‪.‬‬
‫ﺍﷲ ﰲ ﺁﻳﺔ ﺍﳌﻮﺍﺭﻳﺚ ﺍ ﹸﳌ ْ‬
‫ﻭﺇﺫﺍ ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺣﻜﻢ‪ ،‬ﻭﻭﺟﺪﻧﺎ ﺧﱪﹰﺍ ﲞﻼﻓﻪ‪ ،‬ﺻﺎﺭ ﺍﻹﲨﺎﻉ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿـﻊ‬
‫ﺩﻟﻴ ﹰ‬
‫ﻼ ﻋﻠﻰ ﻧﺴﺨﻪ)‪.(٨٣‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٨٩‬‬
‫ﺟـ ‪ -‬ﺍﻟﻘﻮﻝ ﺑﻀﻌﻒ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﻭﻋﺪﻡ ﺛﺒﻮﺗﻪ‪:‬‬
‫ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬
‫)‪( ٨٤‬‬
‫ﻣَﻦ ﺗﻜﻠﻢ ﰲ ﺛﺒﻮﺕ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺿـﻌﻔﻪ‪ ،‬ﻭﺃﻧـﻪ ﻻ‬
‫ﻳﺼﻠﺢ ﻣﻌﺎﺭﺿ ﺎﹰ ﻟﻸﺩﻟﺔ ﺍ ﻟﱵ ﺗﻔﻴﺪ ﺍﳌﻨﻊ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻦ ﻛﻼﻡ ﺍﳊﺎﻓﻆ ﺍﺑـﻦ ﺣﺠـﺮ ﺃﻥ‬
‫ﺤﻄﹼﻪ ﻋﻦ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪.‬‬
‫ﺍﳊﺪﻳﺚ ﲟﺠﻤﻮﻉ ﻃﺮﻗﻪ ﻻ َﺗ ُ‬
‫‪ -٤‬ﻣﻨﺎﻗﺸﺔ ﺍﺳﺘﺪﻻﳍﻢ ﲝﺪﻳﺚ‪) :‬ﻭﻟ ُﺪ ﺍﻟﺮﺟﻞ ﻣﻦ ﹶﻛﺴْﺒﻪ‪ ،‬ﻓﻜﻠﻮﺍ ﻣﻦ ﺃﻣﻮﺍﳍﻢ(‪:‬‬
‫‪ -١‬ﺃﹸﺟﻴﺐ ﻋﻦ ﺍﺳﺘﺪﻻﳍﻢ ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪ ،‬ﺑﻞ ﺟـﺎﺀﺕ‬
‫ﺭﻭﺍﻳﺔﹲ ﺃﺧﺮﻯ ﲣﺼﺼﻪ)‪.(٨٥‬‬
‫ﻓﻌﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ‪ ) :‬ﺇﻥ ﺃﻭﻻﺩﻛﻢ ﻫﺒ ﺔﹸ ﺍﷲ ﻟﻜﻢ – } ﻳﻬﺐ ﳌﻦ ﻳﺸﺎﺀ ﺇﻧﺎﺛ ﺎﹰ‪ ،‬ﻭﻳﻬـﺐ ﳌـﻦ‬
‫ﻳﺸﺎﺀ ﺍﻟﺬﻛﻮﺭ { ‪ -‬ﻓﻬﻢ ﻭﺃﻣﻮﺍ ﻟﹸﻬﻢ ﻟﻜﻢ ﺇﺫﺍ ﺍﺣﺘﺠﺘﻢ ﺇﻟﻴﻬﺎ ( )‪. ( ٨٦‬‬
‫* ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﻊ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ‪) :‬ﺇﺫﺍ ﺍﺣﺘﺠـﺘﻢ( ﺣـﺪﻳﺚﹲ ﺁﺧـﺮ ﺫﻛـﺮﻩ‬
‫ﺍ َﻷ ْﺳَﺘﺮُﻭﺷَﻨـﻲ)‪ ،(٨٧‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺍﻷﺏ ﺃﺣ ﱡﻖ ﲟﺎﻝ ﻭﻟﺪﻩ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﻟﻴـﻪ‬
‫ﺑﺎﳌﻌﺮﻭﻑ()‪.(٨٨‬‬
‫‪ -٢‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ)‪:(٨٩‬‬
‫)ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺇﻥ ﺃﻃﻴﺐ ﻣﺎ ﺃﻛﻞ ﺍﻟﺮﺟﻞ ﻣﻦ ﹶﻛﺴْﺐ ﻳﺪﻩ‪ ،‬ﻭﻭﻟﺪُﻩ ﻣﻦ‬
‫ﹶﻛﺴْﺒﻪ(‪ ،‬ﻓﻬﺬﺍ ﺍﳋﱪ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻷﻛﻞ‪ ،‬ﻭﻫﻜﺬﺍ ﻧﻘﻮﻝ‪ :‬ﻳﺄﻛﻞ ﻣﻨﻪ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺑﻴﺘﻪ ﻭﻏﲑ ﺑﻴﺘﻪ‪.‬‬
‫ﻭﻟﻴﺲ ﻫﻮ ﰲ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻻ ﰲ ﺍﻻﺭﻬﺗﺎﻥ‪ ،‬ﻭﻻ ﰲ ﺍﳍﺒﺔ‪ ،‬ﻭﻻ ﰲ ﺍﻷﺧﺬ ﻭﺍﻟﺘﻤﻠﻚ(‪ .‬ﺍﻫـ‪.‬‬
‫*ﻭﰲ ﻫﺬﺍ ﺟﻮﺍﺏٌ ﻋﻦ ﺗﻔﺴﲑ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎﱐ)‪ (٩٠‬ﻟﻠﻔﻆ‪) :‬ﺍﻷﻛﻞ(‪ ،‬ﺇﺫ َﺟ َﻌﻠﹶﻪ ﲟﻌــﲎ‬
‫ﺍﻻﻧﺘﻔﺎﻉ ﻋﻠﻰ ﺃﻱ ﻭﺟﻪ‪ ،‬ﻓﺘﻔﺴﲑ ﺍﺑﻦ ﺣﺰﻡ ﺃﻭﱃ‪ ،‬ﺇﺫ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﺣﺰﻡ ﻫﺬﺍ ﺍﻗﺘﺼﺎﺭٌ ﻋﻠﻰ َﺣ ْﻤﻞ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭ ِﺩ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷﺻﻮﻝ – ﺍﻟﻘﺎﺿﻴﺔ ﺑﻌﺼﻤﺔ ﺍﻟﺘﻤﻠﻚ‪ -‬ﻋﻠﻰ ﻟﻔﻈﻪ ﺍﻟـﺪﺍﻝ ﻋﻠﻴـﻪ‬
‫ﻓﻘﻂ‪.‬‬
‫‪ -٥‬ﻣﻨﺎﻗﺸﺔ ﺍﺳﺘﺪﻻﳍﻢ ﲝﺪﻳﺚ‪ ) :‬ﺃﻃﻊ ﻭﺍﻟﺪﻳﻚ ﻭﺇﻥ ﺃﺧﺮﺟﺎﻙ ﻣﻦ ﻣﺎﻟﻚ(‪:‬‬
‫‪٢٩٠‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﻳُﺠﺎﺏ ﻋﻦ ﻫﺬﺍ ﺑﺄﻥ ﺍﳊﺪﻳﺚ َﺟ َﻌ ﹶﻞ ﺍﳌﺎﻝ ﻟﻠﻮﻟﺪ ﻻ ﻟﻠﻮﺍﻟﺪ‪ ،‬ﻓﻔﻴﻪ‪) :‬ﻭﺇﻥ ﺃﺧﺮﺟﺎﻙ ﻣـﻦ‬
‫ﻣﺎﻟﻚ(‪ ،‬ﻭﱂ ﻳﻘﻞ‪ :‬ﻭﺇﻥ ﺃﺧﺮﺟﺎﻙ ﻣﻦ ﻣﺎﳍﻤﺎ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﰒ ﺇﻧﻪ ﻭﺍﺿﺢٌ ﻣﻦ ﺍﻟﺴﻴﺎﻕ ﻭﺍﻟﺘﻌﺒﲑ ﺑﻠﻔﻆ‪) :‬ﻭﺇﻥ‪ (...‬ﺃﻥ ﻫـﺬﺍ ﻟﻠﻤﺒﺎﻟﻐـﺔ ﺑﺎﻻﻣﺘﺜـﺎﻝ‬
‫ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﳋﻀﻮﻉ ﻷﻣﺮﳘﺎ‪.‬‬
‫‪ -٦‬ﻣﻨﺎﻗﺸﺔ ﺍﺳﺘﺪﻻﳍﻢ ﺑﺄﻗﻮﺍ ِﻝ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ)‪:(٩١‬‬
‫ﺲ ﻭﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪،‬‬
‫ﺑﺎﻟﺘﺄﻣﻞ ﰲ ﻧﺺ ﺍﻵﺛﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻦ ﻋﻤﺮ ﻭﻋﻠ ٍّﻲ ﻭﺟﺎﺑ ٍﺮ ﻭﺃﻧ ٍ‬
‫ﻳُﺮﻯ ﻓﻴﻬﺎ ﻣﺎ ُﻳﺸِﲑ ﺇﱃ ﺃﻥ ﺍﻷﺏ ﹶﺃﺧَﺬ ﻣﻦ ﻣﺎﻝ ﺍﺑﻨﻪ‪ ،‬ﻭﻫﻮ ﲝﺎﺟ ٍﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﺧـﻼﻑ ﻓﻴـﻪ‪،‬‬
‫ﻓﻠﻸﺏ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﻣﺎ ﺍﺣﺘﺎﺝ‪.‬‬
‫ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﳍﺬﻩ ﺍﻵﺛﺎﺭ‪ ،‬ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ)‪ (٩٢‬ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ﰲ‬
‫ﺏ ﹶﺃ َﺧ ﹶﺬ ﻣﻬﺮ ﺍﺑﻨﺘﻪ‪.‬‬
‫ﻗﻀﺎﺋﻪ ﰲ ﻣﺴﺄﻟ ِﺔ ﺃ ٍ‬
‫ﻼ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﺯﻭﱠﺝ ﺍﺑﻨ ﹰﺔ ﻟﻪ‪،‬‬
‫ﺣﻴﺚ ﺭﻭﻯ ﺑﺴﻨﺪﻩ )ﻋﻦ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳌﺰﱐ ﺃﻥ ﺭﺟ ﹰ‬
‫ﻓﺴﺎﻕ ﻣﻬﺮَﻫﺎ ﻭﺣﺎﺯَﻩ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﻷﺏ‪ ،‬ﺟﺎﺀﺕ ﲣﺎﺻﻢ ﲟﻬﺮﻫﺎ‪ ،‬ﻭﺟﺎﺀ ﺇﺧﻮﺗُﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻹﺧـﻮﺓ‪:‬‬
‫ﺣﺎﺯﻩ ﺃﺑﻮﻧﺎ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﳌﺮﺃﺓ‪ :‬ﺻﺪﺍﻗﻲ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬
‫ﻚ ﻋﻠﻰ ﺃﺑﻴﻚ(‪ .‬ﺍﻫـ‬
‫ﻚ ﺃﺑﻮﻙ‪ ،‬ﻓﻼ َﺩﻳْﻦ ﻟ ِ‬
‫ﺖ ﺃﺣ ﱡﻖ ﺑﻪ‪ ،‬ﻭﻣﺎ ﺍﺳﺘَﻬﻠ َ‬
‫ﺕ ﺑﻌﻴﻨﻪ ﻓﺄﻧ ِ‬
‫ﻣﺎ ﻭﺟﺪ ِ‬
‫ﻓﻬﺬﺍ ﻳﻔﻴﺪ ﺃﻥ ﺻﺪﺍﻗﹶﻬﺎ ﻣﻠﻚٌ ﳍﺎ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺍﺳﺘﻬﻠﻜﻪ ﺃﺑﻮﻫﺎ ﻣﻨﻪ‪ ،‬ﻓﺈﳕﺎ ﻛﺎﻥ ﻋﻦ ﺣﺎﺟـﺔ‪،‬‬
‫ﻓﻼ َﺩﻳْﻦ ﳍﺎ ﻋﻠﻴﻪ ﺑﻪ‪ ،‬ﻷﻥ ﻟﻪ ﹶﺃ ْﺧ ﹶﺬ ﻣﺎ ﺍﺣﺘﺎﺝ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺻﺪﺍﻗﹸﻬﺎ ﻣﻠﻜﹰﺎ ﻷﺑﻴﻬﺎ‪ ،‬ﺣـﲔ ﺣـﺎﺯﻩ ﰲ‬
‫ﺣﻴﺎﺗﻪ‪ ،‬ﻟﻘﻀﻰ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﲟﺎ ﺑﻘﻲ ﻣﻨﻪ ﳉﻤﻴﻊ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﱂ ﳜﺼﱠﻬﺎ ﺑﻪ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳُﻘﺎﻝ ﰲ ﺑﻘﻴﺔ ﻣﺎ ﺭُﻭﻱ ﻣﻦ ﺁﺛﺎ ٍﺭ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﻣﺎ َﻭﺭَﺩ‬
‫ﺺ‬
‫ﻣﻦ ﺁﺛﺎ ٍﺭ ﻣﻄﻠﹶﻘﺔ ﻋﻦ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ‪ ،‬ﻛﺄﺛﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﻬﻮ ﻣﺄﺧﻮﺫﹲ ﻣﻦ ﻧـ ﱢ‬
‫ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﺑﻄﻮ ٍﻝ ﻋﻦ ﺗﻘﻴﻴﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻹﻃﻼﻗﻪ‪.‬‬
‫א‪‬א‪ ‬‬
‫‪‬א‪‬א‪،‬א‪‬א‪ ‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٩١‬‬
‫ﺺ ﻷﺩﻟـﺔ‬
‫ﻱ ﺍﳉﻤﻬﻮﺭ ﻭﺃﺩﻟﺘﻬﻢ‪ ،‬ﻭﺗﻜﻠﻤﻮﺍ ﻓﻴﻤﺎ ﺫﻛﺮﻭﻩ ﻣﻦ ﲣﺼﻴ ٍ‬
‫ﻧﺎﻗﺶ ﺍﳊﻨﺎﺑﻠﺔ)‪ (٩٣‬ﺭﺃ َ‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ‪ ،‬ﻟﻜﻦ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﰲ ﺭﺳﺎﻟﺘﻪ)‪ (٩٤‬ﻋﻦ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟـﻚ ﻷﺑﻴـﻚ(‬
‫ﺃﻭ َﺳ َﻊ ﺍﻟﻜﻼ َﻡ ﰲ ﺍﳌﻨﺎﻗﺸﺔ‪ ،‬ﻭﺗﻀﻤﱠﻨﺖ ﻣﻨﺎﻗﺸﺎﺗﻪ ﻣﺎ ﺃﻭﺭﺩَﻩ ﺍﳊﻨﺎﺑﻠﺔ ﻋﻠﻰ ﺃﺩﻟﺔ ﺍﳉﻤﻬﻮﺭ ﺍﻟﻘـﺎﺋﻠﲔ‬
‫ﺑﺎﳌﻨﻊ‪.‬‬
‫ﺺ ﻛﻼﻡ ﺍﻟﺼﻨﻌﺎﻧـﻲ‪ ،‬ﻣﻔﻘﱢﺮﹰﺍ ﻟﻪ‪ ،‬ﻭﻣﺮﻗﹼﻤﺎﹰ‪ ،‬ﻭﻣُﻌﻨﻮِﻧﹰﺎ ﻟﺒﻌﻀﻪ‪ ،‬ﻟﺰﻳﺎﺩﺓ ﺇﻳﻀﺎﺣﻪ‪.‬‬
‫ﳍﺬﺍ ﺭﺃﻳﺖ ﺃﻥ ﺃﹸﻭﺭﺩ ﻧ ﱠ‬
‫‪ -١‬ﻗﺎﻝ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ )ﺕ‪ (١١١٨‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺟﻮﺍﺑﻪ ﻋـﻦ ﺍﺳـﺘﺪﻻﻝ‬
‫ﺍﳉﻤﻬﻮﺭ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﺃﻣﻮﺍﻟﻜﻢ ﺑﻴﻨﻜﻢ ﺑﺎﻟﺒﺎﻃﻞ{ ﻗﺎﻝ‪:‬‬
‫)ﺃﻭ ﹰﻻ‪ :‬ﺃﺩﻟﺔ ﺍﳉﻤﻬﻮﺭ ﺃﺩﻟﺔﹲ ﰲ ﻏﲑ ﳏ ﱢﻞ ﺍﻟﻨـﺰﺍﻉ‪ ،‬ﻷﻥ ﺍﻟﺸﺎﺭﻉ َﺟ َﻌ ﹶﻞ ﻣﺎ ﹶﻝ ﺍﻟﻮﻟﺪ ﻣـﺎ ﹰﻻ‬
‫ﺏ ‪ -‬ﻣﺎ ﹶﻝ ﻏﲑﻩ‪ ،‬ﺑﻞ ﻣﺎ ﹶﻝ ﻧﻔﺴﻪ ُﲝﻜﹾﻢ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻟﻸﺏ‪ ،‬ﻓﻤﺎ ﹶﺃ ﹶﻛ ﹶﻞ ‪ -‬ﺃﻱ ﺍﻷ ُ‬
‫ﺛﺎﻧـﻴﹰﺎ‪ :‬ﻟﻮ ُﺳﻠﱢﻢ ﴰﻮ ﹸﻝ ﻋﻤﻮﻣﺎﺕ ﺍﻷﺩﻟﺔ ﳌﺎﻝ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﴰﻮ ﹸﻝ ﺍﻟﻨﻬﻲ ﻟﻶﺑـﺎﺀ‪ ،‬ﻟﻜـﺎﻥ‬
‫ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﳐﺼﱢﺼﹰﺎ ﻟﻪ ﺑﺎﻟﺪﻟﻴﻞ‪.‬‬
‫ﺏ ﺍﻟﻨﻔﻘﺔ ﻷﺑﻴـﻪ ﻭﺇﻥ ﻛﹶـﺮِﻩ‪،‬‬
‫* ﻛﻤﺎ ﺃﻥ ﺍﳉﻤﻬﻮﺭ ﺧﺼﱠﺼﻮﺍ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻤﻮﻣﺎﺕ ﺇﳚﺎ َ‬
‫ﻭَﹶﺃ ْﺧﺬﹶﻫﺎ ﻣﻦ ﻣﺎﻟﻪ ﻭﻟﻮ ﻗﻬﺮﹰﺍ ﺇﻥ ﺍﻣﺘﻨﻊ‪.‬‬
‫ﺚ ﻫﻨﺪ ‪ -‬ﺍﻟﺼﺤﻴﺢ ‪ -‬ﺑﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌـﺎ‬
‫‪ -‬ﻛﻤﺎ ﺧﺼﱠﺼﻬﺎ ﺃﻳﻀﹰﺎ ﺣﺪﻳ ﹸ‬
‫ﺖ ﺃﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ‪ -‬ﺯﻭﺟَﻬﺎ ‪ -‬ﺷﺤﻴﺢٌ ﻻ َﻳﺴْﻤﺢ ﺑﻨﻔﻘﺘﻬﺎ ﻭﻭﻟﺪِﻫﺎ)‪ (٩٥‬ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻓﻘﺎﻝ ﺻـﻠﻰ‬
‫َﺷ ﹶﻜ ْ‬
‫ﻚ ﻭﻭﻟ َﺪ ِﻙ ﺑﺎﳌﻌﺮﻭﻑ()‪.(٩٦‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ُ ) :‬ﺧﺬِﻱ ﻣﺎ َﻳﻜﹾﻔﻴ ِ‬
‫‪] -٢‬ﺍﳉﻮﺍﺏ ﻋﻦ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﺑﻨﺴﺦ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪[:‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﻻ ﳜﻔﻰ ﺃﻥ ﺩﻋﻮﻯ ﺍﻟﻨﺴﺦ ﳏﺘﺎﺟﺔﹲ ﺇﱃ ﺇﻗﺎﻣﺔ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺗﺄﺧّﺮ ﺍﻟﻨﺎﺳـﺦ‪ ،‬ﻭﱂ‬
‫ﻳﺄﺕ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺗﺄﺧّﺮﻩ‪.‬‬
‫ﻭﻛﻴﻒ ﳜﻔﻰ ﺍﻟﱠﻨﺴْﺦ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻫﻢ‪ :‬ﻋﻠﻲ ﻭﻋﻤﺮ ﻭﺍﺑ ُﻦ ﻣﺴﻌﻮﺩ ﻭﻋﺎﺋﺸﺔ ﻭﺟﺎﺑﺮ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﺃﻧﺲ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫‪٢٩٢‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫‪ -‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻭﻻ ﻧﻌﻠﻢ ﺧﻼﻓﹰﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﳌﻦ ﺫﻛﺮﻧﺎ ﻣﻨﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺇﻻ‬
‫ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﻋﻠﻲ ﱂ ﺗﺼﺢ‪.‬‬
‫ﰒ ﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﻧـﻲ‪:‬‬
‫ﻉ ﺇﱃ ﺩﻋﻮﻯ ﺍﻟﱠﻨﺴْﺦ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﳉﻤﻊ‪ ،‬ﻭﻗﺪ َﺯ َﻋ َﻢ ﺃﻥ ﺍﻟﺪﻟﻴ ﹶﻞ ﻋﻠـﻰ ﺍﻟﱠﻨﺴْـﺦ‬
‫ﻱ ﺩﺍ ٍ‬
‫ﻓﺄ ﱠ‬
‫ﺖ ﳝﻴﻨُﻪ‪.‬‬
‫ﻚ ﰲ ﺣﻴﺎﺓ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﺟﻮﺍ ُﺯ ﺗﺴﺮﱢﻳﻪ ﲟﺎ َﻣ ﹶﻠ ﹶﻜ ْ‬
‫ﺏ ﺍﳌﲑﺍﺙ ﳌﺎﻝ ﺍﻟﻮﻟﺪ ﺇﻥ َﻫ ﹶﻠ َ‬
‫ﺇﳚﺎ ُ‬
‫‪ -‬ﻭﻗﺪ َﺗ َﻮﻫﱠﻢ)‪ (٩٧‬ﺃﻧﻪ ﻻ َﻳِﺘ ﱡﻢ ﺍﳉﻤ ُﻊ ﺑﲔ ﺍﻟﻘﻮﻝ ﲟﻠﻚ ﺍﻷﺏ ﳌﺎﻝ ﺍﺑﻨﻪ‪ ،‬ﻭﺍﻟﻘـﻮ ِﻝ ﺑﺄﻧـﻪ‬
‫ﻳُﻮﺭَﺙ ﻋﻨﻪ ﻣﺎﻟﻪ ﺇﺫﺍ ﻣﺎﺕ ﰲ ﺣﻴﺎﺓ ﺃﺑﻴﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﳊﻜﻢ ﰲ ﺗﺴﺮﱢﻳﻪ‪.‬‬
‫ﻭﺇﳕﺎ ﳌﺎ ﺗﻌﺬﹼﺭ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ َﺣ ﹶﻜ َﻢ ﺑﺎﻟﻨﺴﺦ‪.‬‬
‫* ﻭﺍﳉﻤ ُﻊ ﻫﻨﺎ ﳑﻜﻦٌ ﻋﻨﺪﻧﺎ‪ ،‬ﻓﺈﻧّﺎ ﻧﻘﻮﻝ‪:‬‬
‫ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﻗﻀﻰ ﺑﺄﻥ ﺍﻟﻮﻟ َﺪ ﻭﻣﺎﻟﹶﻪ ﻟﻸﺏ‪ ،‬ﻭ َﺣﻜﹶﻢ ﺑﺎﻷﺩﻟﺔ ﺍﻷﺧﺮﻯ‬
‫ﺃﻧﻪ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻮﻟ ُﺪ ﻛﺎﻥ ﻣﺎ ﲢﺖ ﻳﺪﻩ ﻣﲑﺍﺛﹰﺎ ﻷﺑﻮﻳﻪ ﻭﺯﻭﺟِﻪ ﻭﺃﻭﻻﺩِﻩ‪.‬‬
‫ﻱ ﻣﺎﻧﻊ ﺃﻥ ﻳﻜﻮﻥ ﻣـﺎ‬
‫ﻓﻬﺬﺍ ُﺣﻜﹾﻢ ﻣﺎ ِﻝ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﺍﻷﻭ ﹸﻝ ُﺣ ﹾﻜﻤُﻪ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻓﺄ ﱡ‬
‫ﲢﺖ ﻳﺪﻩ ﻣﻠﻜﹰﺎ ﻷﺑﻴﻪ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻧﺎ ﰲ ﻗﻴﺪ ﺍﳊﻴﺎﺓ؟‬
‫ﻓﺈﺫﺍ ﻣﻀﻰ ﺃﺣﺪُﳘﺎ ﻟﺴﺒﻴﻠﻪ‪ ،‬ﻭﻟﻘﻲ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﺎﻥ ﻣﺎ ﹸﻝ ﺍﻟﻮﻟﺪ‪ ،‬ﺃﻱ ﺍﻟﺬﻱ ﲢﺖ ﻳـﺪﻩ ‪-‬‬
‫ﺇﻥ ﻛﺎﻥ ﻫﻮ ﺍﳌﻴﺖ ‪ -‬ﻣﲑﺍﺛﹰﺎ ﺑﲔ ﻭﺭﺛﺘﻪ ﻋﻠﻰ ﻓﺮﺍﺋﺾ ﺍﷲ‪.‬‬
‫ﻭﺇﻥ ﺧﻠﱠﻒ ﺃﺑﻮﻳﻪ ﻓﻘﻂ‪ ،‬ﺣﺎﺯﺍ ﻣﺎ ﲢﺖ ﻳﺪﻩ ﺃﺛﻼﺛﹰﺎ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺃﻡ)‪ ،(٩٨‬ﻭ ﺇﻻ ﻓﻬﻮ ﻟـﻸﺏ‬
‫ﲨﻴﻌُﻪ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻟﻪ ﰲ ﺣﻴﺎﺓ ﻭﻟﺪﻩ‪.‬‬
‫ﻭﰲ ﻋﺪﻡ ﺗﻮﺭﻳﺚ ﺍﻹﺧﻮﺓ ﻣِﻦ ﺍﻟﺬﻱ ﺧﻠﹼﻔﻪ ﺃﺧﻮﻫﻢ‪ ،‬ﻭﺣﻴﺎﺯ ِﺓ ﻭﺍﻟﺪﻩ ﳌﺎﻟﻪ ﻛﻠﻪ‪ ،‬ﻭﻋـﺪﻡ‬
‫ﻣﺰﺍﲪﺘﻬﻢ ﻟﻪ‪ :‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﺍﳌﺎﻝ ﻟﻸﺥ ﺍﳌﻴﺖ‪ ،‬ﻭﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻬﻧﻢ ﻻ ﳝﻠﻜﻮﻥ ﻣﻊ ﺃﺑـﻴﻬﻢ‬
‫ﺷﻴﺌﹰﺎ‪.‬‬
‫ﻓﻠﻢ ﳚﻌﻞ ﺍﷲ ﳍﻢ ﻧﺼﻴﺒﹰﺎ ﻳﺰﺍﲪﻮﻥ ﻓﻴﻪ ﺃﺑﺎﻫﻢ‪ ،‬ﺑﻞ ﺟﻌﻞ ﺍﷲ ﻭﺟﻮﺩَﻫﻢ ﺻﺎﺭﻓﹰﺎ ﻟﻸﻡ ﻋـﻦ‬
‫ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺜﻠﺚ ﻣﻦ ﳐﻠﱠﻒ ﺍﺑﻨﻬﺎ ﺇﱃ ﺍﻟﺴﺪﺱ‪ ،‬ﻟﺴ ﱟﺮ ﺑﺪﻳﻊ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺃﺑﺎﻫﻢ ﻫﻮ ﺍﻟﻜﺎﻓـ ﹸﻞ ﳍـﻢ‪،‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٩٣‬‬
‫ﺍﻟﻘﺎﺋ ُﻢ ﲟﺆﻧﺘﻬﻢ ﻭﹶﺃﻗﹾﻮﺍﺗـﻬﻢ‪.‬‬
‫ﺚ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻫﺎ ﺍﳍﺎﻟﻚ‪ ،‬ﻭﺗﻨـﺰﻟﺖ ﻫـﻲ‬
‫ﻭﳌﺎ ﱂ ﻳﻜﻦ ﳍﻢ ﻭﺟﻮﺩ‪ ،‬ﺍﺳﺘﺤﻘﹼﺖ ﺍﻟﺜـﻠ ﹶ‬
‫ﻆ ﺍ ُﻷْﻧﹶﺜَﻴﻴْﻦ‪.‬‬
‫ﻭﺃﺑﻮﻩ ﻣﻨـﺰﻟﺔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻣﻦ ﺍﻷﻭﻻﺩ ﻭﺍﻹﺧﻮﺓ‪ ،‬ﻟﻠﺬﻛﺮ ﻣﺜ ﹸﻞ ﺣ ﱢ‬
‫ﻭﺇﳕﺎ ﺟﻌﻞ ﺍﷲ ﻓﻴﻪ ﻟﻸﻡ ﺳﻬﻤﹰﺎ ﻣﻦ ﺛﻠﺚ ﺃﻭ ﺳﺪﺱ‪ ،‬ﳌﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ﻣﻦ ﺷﺪّﺓ ُﺣﺰْﻧــﻬﺎ‬
‫ﻋﻠﻰ ﹶﻓﻘﹾﺪﻩ‪ ،‬ﻓﺠﻌﻞ ﳍﺎ ﺫﻟﻚ ﺍﻟﺴﻬ َﻢ ﻣِﻦ ﺍﻟﺬﻱ ﺧﻠﱠﻔﻪ ﻭﻟﺪُﻫﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﻣﺎ ﹶﻝ ﺯﻭﺟﻬـﺎ‪،‬‬
‫َﺟﺒْﺮﹰﺍ ﳊﺮﺍﺭﺓ ﺍﳌﺼﻴﺒﺔ ﺑﺎﺑﻨﻬﺎ‪ ،‬ﻭﺍﳊِﻜﻤﺔﹸ ﻻ ﻧﻌﻠﻤﻬﺎ‪.‬‬
‫ﻑ ﺃﺣﻜﺎ ِﻡ ﺍﳌﺎﻝ ﰲ ﺣﻴﺎﺓ ﻣﺎﻟﻜﻪ‪ ،‬ﻭﺃﺣﻜﺎﻣِﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﻻ ﻳُﻨﻜﺮﻫﺎ ﺃﺣﺪٌ‪ ،‬ﺑـﻞ‬
‫* ﻭﺍﺧﺘﻼ ُ‬
‫ﻫﻮ ﺃﻣﺮٌ ﻣﻌﺮﻭﻑ ﺷﺮﻋﹰﺎ‪.‬‬
‫ﺤﺴْﺐ[‬
‫ﺑﻞ ﻻ ﺗﻜﻮﻥ ﺃﺣﻜﺎﻡ ﻣﺎﻝ ﺍﳌـﺎﻟﻚ ﳍﺎ ]ﺃﺣﻮﺍﻝﹲ[ )‪ (٩٩‬ﳐﺘﻠﻔﺔﹲ ﺣﻴﺎﺓ ﻭﻣﻮﺗﹰﺎ ]ﻓ َ‬
‫) ‪(١‬‬
‫ﺽ ﺍﳌﻮﺕ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺘﺼﺮﱠﻑ ﰲ ﻣﺎﻟﻪ ﺍﻟـﺬﻱ‬
‫ﺑﻞ ﳛﺼﻞ ﺍﺧﺘﻼﻓﻬﺎ ﻗﺒﻞ ﻣﻮﺗﻪ‪ ،‬ﻋﻨﺪﻣﺎ ﻳﻨـﺰﻝ ﺑﻪ ﻣﺮ ُ‬
‫ﻒ ﺻﺤ ﹸﺔ ﺗﺼـﺮّﻓﻪ ﻋﻠﻰ ﺇﺟـﺎﺯﺓ‬
‫ﺚ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﺟـﺎﻭﺯﻩ‪َ :‬ﻭ ﹶﻗ َ‬
‫ﳝﻠﻜﻪ ﺿﺮﻭﺭﺓ ﻭﺷﺮﻋﹰﺎ ﺇﻻ ﰲ ﺛـﻠ ٍ‬
‫ﻭﺍﺭﺛﻪ‪.‬‬
‫ﻭﺍﳊﺎ ﹸﻝ ﺃﻥ ﻭﺍﺭﺛﹶﻪ ﻻ ﳝﻠﻚ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ َﻧﻘِﲑﹰﺍ ﻭﻻ ِﻗ ﹾﻄﻤِﲑﹰﺍ ﻣﻦ ﻣﺎﻝ ﺍﻟﺬﻱ ﻭﻗﻒ ﻧﻔﻮﺫﹶﻩ‬
‫ﺾ ﻗﺒﻞ ﻣﺮﺿﻪ ﺑﻠﺤﻈ ٍﺔ ﻳﺼﺢ ﺗﺼ ّﺮﻓﹸﻪ‪ ،‬ﻭﻳﻨﻔﺬ ﻓﻴﻤﺎ ﲢﺖ ﻳﺪﻩ‪ ،‬ﻓﺄﺣﻜـﺎﻡ‬
‫ﻋﻠﻰ ﺇﺟﺎﺯﺗﻪ‪،‬ﻭﻛﺎﻥ ﺍﳌﺮﻳ ُ‬
‫ﺍﳌﺎﻝ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺣﺎﻝ ﻣﺎﻟﻜﻪ‪.‬‬
‫ﻱ ﺷﻲﺀ ﻳﻮﺟﺐ ﺍﳊـﻜﻢ ﺑَﻨﺴْـﺦ ﺣــﺪﻳﺚ‪) :‬ﺃﻧــﺖ‬
‫* ﺇﺫﺍ ﻋَـ َﺮﻓﹾﺖ ﻫـﺬﺍ‪ ،‬ﻓﺄ ﱡ‬
‫ﺾ ﰲ ﺍﻷﺣﻜـﺎﻡ ﻭﻻ ﻣﻌﺎﺭﺿـﺔ‪ ،‬ﻭﻗﺪ ﺍﺧـﺘﻠﻒ ﺯﻣـﺎﻥ‬
‫ﻭﻣـﺎﻟﻚ ﻷﺑـﻴﻚ(‪ ،‬ﻓﺈﻧﻪ ﻻ ﺗﻨـﺎﻗ َ‬
‫ﺍﳊﹸـ ﹾﻜ َﻤﻴْﻦ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺇﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﺎ ﹸﻝ ﺍﻟﻮﻟﺪ ﻷﺑﻴﻪ‪ ،‬ﳌﺎ ﺣـ ﱠﻞ ﻟـﻪ ﻭﻁ ُﺀ ﺍﻷﻣـﺔ‬
‫ﺍﳌﺸﺘﺮﺍﺓ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻣﻊ ِﺣ ﱢﻞ ﺫﻟﻚ ﺑﺪﺧﻮﻟﻪ ﲢﺖ ﻋﻤﻮﻡ‪} :‬ﺇﻻ ﻋﻠﻰ ﺃﺯﻭﺍﺟﻬـﻢ ﺃﻭ ﻣـﺎ ﻣﻠﻜـﺖ‬
‫ﺃﳝﺎﻬﻧﻢ{‪} .‬ﺍﳌﺆﻣﻨﻮﻥ‪.{٦ /‬‬
‫ﻚ( ﰲ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﹸﻚ ﻷﺑﻴﻚ( ﳐﺼﻮﺹ‪ ،‬ﻓﺈﻧﻪ ﺍﺳـ ُﻢ‬
‫ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﻋﻤﻮﻡ‪) :‬ﻣﺎﻟﹸ َ‬
‫ﻉ ِﲝ ﱢﻞ ﺃﻣ ٍﺔ َﺷﺮَﺍﻫﺎ ﺍﻟﻮﻟ ُﺪ ﰲ ﺣﻴﺎﺓ ﻭﺍﻟـﺪﻩ‬
‫ﺻﻴَﻎ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﺧﺼﱠـﻪ ﺍﻹﲨﺎ ُ‬
‫ﺲ ﻣﻀﺎﻑ‪ ،‬ﻭﻫﻮ ﻣﻦ ِ‬
‫ﺟﻨ ٍ‬
‫‪٢٩٤‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﳑﺎ ﲢﺖ ﻳﺪﻩ ﻟﻴﻄﺄﻫﺎ‪.‬‬
‫ﻉ ﻫﺬﺍ ﻣﻌﻠﻮﻡٌ ﰲ ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﺃﻧﻪ ﻳﺘﺴﺮّﻯ‬
‫ﻕ ﺯﻭﺟ ٍﺔ ﻳَﻨﻜﺤﻬﺎ‪ ،‬ﻷﻥ ﻭﻗﻮ َ‬
‫ﻭﻛﺬﻟﻚ ﺇﺻﺪﺍ ُ‬
‫ﺍﻟﺒﻨﻮﻥ‪ ،‬ﻭﻳَﻨﻜﺤﻮﻥ ﳑﺎ ﲢﺖ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﻳﻜﺘﺴﺒﻮﻬﻧﺎ ﰲ ﺣﻴﺎﺓ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﻫﺬﺍ ﻣﻌﻠـﻮﻡٌ‬
‫ﻗﻄﻌﹰﺎ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﺑﻦ ﻋﻤﺮ ﳌﺎ ﺃﺧﱪﻩ ﺃﻥ ﺃﺑﺎﻩ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﻳﺄﻣﺮﻩ ﺑﻔِﺮﺍﻕ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺃ ِﻃ ْﻊ ﺃﺑﺎﻙ()‪.(١٠٠‬‬
‫ﻋﻠﻰ ﺃﻧﺎ ﻧﻘﻮﻝ‪ :‬ﺍﳌﻌﻠﻮ ُﻡ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻻ ﻳﺘﺰﻭﺝ ﺍﻟﻮﻟ ُﺪ ﺃﻭ ﻳﺄﺧ ﹸﺬ ﹶﺃ َﻣﺔﹰ‪ ،‬ﻭﺃﺑﻮﻩ ﺣ ﱞﻲ‬
‫ﺇﻻ ﺑﻌﺪ ﹶﺃﺧْﺬ ﺭﺃﻳﻪ‪ ،‬ﻭﺇ ﹾﺫﻧِﻪ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻗﺮﺍ ُﺭ ﺍﻷﺏ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩﻩ ﰲ ﺑﻴﺖ‪ ،‬ﻭﺇﻧﻔﺎﻗﹸﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﳑﺎ‬
‫ﲢﺖ ﻳﺪﻩ‪ :‬ﺇﺑﺎﺣﺔﹲ ﻟﻪ‪.‬‬
‫ﻭﺇﻥ ﹶﻓﻌَﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ ﻋﻦ ﻏﲑ ﺭﺃﻳﻪ‪ :‬ﻛﺎﻥ ﻋﺎ ﹼﻗﹰﺎ ﺁﲦﺎﹰ‪ ،‬ﻣﺎﱂ ﻳﻌﻠﻢ ﺭﺿﺎ ﻭﺍﻟﺪﻩ ﺑـﺬﻟﻚ‪،‬‬
‫ﺏ ﻭﺃﺣﺮﺯﻩ‪ ،‬ﻭﻻ ﺣ ﱠﻖ ﻓﻴـﻪ‬
‫ﺴﺒَﻪ ﺍﻷ ُ‬
‫ﻭﺇﺫﺍ َﻋ ِﻠ َﻢ ﺭﺿﺎﻩ‪ ،‬ﻓﻬﻮ ﻛﺮﺿﺎﻩ ﺑﺄﺧﺬ ﺍﻟﻮﻟﺪ ﻣﻦ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﹶﻛ ِ‬
‫ﻻﺑﻨﻪ‪.‬‬
‫ﻭﺇﻥ ﺭﺿﺎ ﺍﻷﺏ ﺑﺬﻟﻚ ﻳﺒﻴﺢ ﻟﻮﻟﺪﻩ ﻣﺎ ﹶﻝ ﺃﺑﻴﻪ ﺍﻟﺬﻱ ﲢﺖ ﻳﺪ ﺃﺑﻴﻪ‪ ،‬ﻻ ﻓـﺮﻕ ﺑﻴﻨـﻬﻤﺎ(‪.‬‬
‫ﺍﻫـ ﻣﻦ ﻛﻼﻡ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻭﺃﻣﺎ ﺍﳉﻮﺍﺏ ﻋﻦ ﺣﺪﻳﺚ‪) :‬ﻛ ﱡﻞ ﺃﺣ ٍﺪ ﺃﺣ ﱡﻖ ﲟﺎﻟﻪ ﻣﻦ ﻭﺍﻟﺪﻩ ﻭﻭﻟﺪﻩ ﻭﺍﻟﻨـﺎﺱ‬
‫ﺃﲨﻌﲔ(‪:‬‬
‫ﻓﻘﺪ ﻗﺎﻝ ﺍﳊﻨﺎﺑﻠﺔ)‪) :(١٠١‬ﺇﻧﻪ ﺣﺪﻳﺚ ﻣﺮﺳﻞ‪.‬‬
‫ﰒ ﻫﻮ ﻳﺪﻝ ﻋﻠﻰ ﺗﺮﺟﻴﺢ ﺣﻘﻪ ﻋﻠﻰ ﺣﻘﻪ‪ ،‬ﻻ ﻋﻠﻰ ﻧﻔﻲ ﺍﳊﻖ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻭﺍﻟﻮﻟ ُﺪ ﺃﺣﻖ ﻣﻦ‬
‫ﺍﻟﻮﺍﻟﺪ ﲟﺎ ﺗﻌﻠﱠﻘﺖ ﺑﻪ ﺣﺎﺟﺘﻪ(‪ .‬ﺍﻫـ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻣﺮﺍﺩﻫﻢ ﻫﻨﺎ ﺑﺄﻧﻪ ﺣﺪﻳﺚ ﻣﺮﺳﻞ‪ ،‬ﺃﻱ ﺿﻌﻴﻒ ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﺣﻴﺚ‪) :‬ﺇﻥ ﺍﻹﻣـﺎﻡ‬
‫ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﻳﻌﺘﱪ ﺍﳌﺮﺳَﻞ ﻣﻦ ﻗﺒﻴﻞ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﺍﻟﱵ ﻳﻘﺪﱢﻡ ﻋﻠﻴﻬﺎ ﻓﺘﻮﻯ ﺍﻟﺼﺤﺎﰊ()‪.(١٠٢‬‬
‫א‪‬א‪ ‬‬
‫א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٩٥‬‬
‫‪ -١‬ﻗﻮﻝ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﺇﻥ ﺃﺩﻟـﺔ ﺍﳉﻤـﻬﻮﺭ ﻟﻴﺴﺖ ﰲ ﳏﻞ ﺍﻟﻨــﺰﺍﻉ‪ ،‬ﻷﻥ‬
‫ﺍﻷﺏ ﱂ ﻳﺄﻛﻞ ﻣﺎ ﹶﻝ ﻏﲑﻩ ﺑﹶﺄﻛﹾﻞ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﺑﻞ ﹶﺃ ﹶﻛ ﹶﻞ ﻣﺎ ﹶﻝ ﻧﻔﺴﻪ ُﲝﻜﹾﻢ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ‪ :‬ﺃﻥ َﺟﻌْﻞ ﻫﺬﺍ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﳊـﺪﻳﺚ ﻫـﻮ‬
‫ُﺣﻜﹾﻢ ﺍﻟﺸﺮﻉ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﻳُﺒﲎ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﻣﺎ ﻳُﺒﲎ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﲢ ﹼﻜﻢٌ‪ ،‬ﻭﺇﻟﺰﺍﻡ ﻟﻠﻐﲑ ﲟـﺎ ﻻ‬
‫ﻼ‪.‬‬
‫ﻳﻠﺰﻡ‪ ،‬ﻓﻼ ﺗُﺴﻠﱠﻢ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﺃﺻ ﹰ‬
‫* ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪} :‬ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﺃﻣﻮﺍﻟﻜﻢ ﺑﻴﻨﻜﻢ ﺑﺎﻟﺒﺎﻃﻞ{‪} .‬ﺍﻟﺒﻘﺮﺓ‪،{١٨٨/‬‬
‫ﺟﺎﺀﺕ ﺑﻠﻔﻆ ﺍﳉﻤﻊ ﻣﻘﺎﺑﻞ ﺍﳉﻤﻊ‪} :‬ﺃﻣﻮﺍﻟﻜﻢ ﺑﻴﻨﻜﻢ{‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﻣﻘﺎﺑﻠﺔ ﺍﳌﻔـﺮﺩ ﺑـﺎﳌﻔﺮﺩ‪،‬‬
‫ﻓﻨﻘﻮﻝ‪ :‬ﺍﻟﻮﻟﺪ ﻳﻘﺎﺑﻞ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﻓﺎﳌﻌﲎ‪ :‬ﻻ ﻳﺄﻛﻞ ﺍﻟﻮﺍﻟﺪ ﻣﺎ ﹶﻝ ﺍﻟﻮﻟﺪ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻬﻮ ﻧـﺺ‬
‫ﰲ ﳏ ﱢﻞ ﺍﻟﻨّـﺰﺍﻉ‪ ،‬ﻭﻫﻜﺬﺍ‪.‬‬
‫‪ -٢‬ﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺍﻟﻌﻤﻮﻣﺎﺕ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﻬﺑﺎ ﺍﳉﻤﻬﻮﺭ ﳐﺼﱠﺼﺔ ﲝﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ‬
‫ﻷﺑﻴﻚ(‪.‬‬
‫ﻓﻴﺠﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺪ ﻳﻜﻮﻥ ﳐﺼﱢﺼﹰﺎ ﻬﺑﺬﺍ ﺍﻟﻔﻬﻢ ﺍﻟﺬﻱ ﻗﺎﻟﻮﻩ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ‬
‫ﺍﻟﻮﺟﻪ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻫﻮ ﳏ ﱡﻞ ﺍﻟﻨـﺰﺍﻉ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻓﻼ ﻳُﺴﻠﱠﻢ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻮﺟـﻮﻩ ﺍﻟـﱵ ﺫﻛﺮﻫـﺎ‬
‫ﺍﳉﻤﻬﻮﺭ ﰲ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺃﻭﱃ ﻭﺃﻗﺮﺏ‪.‬‬
‫* ﻭﻳﻨﺒﱠﻪ ﻫﻨﺎ ﰲ ﻣﻌﺮﺽ ﺍﳉﻮﺍﺏ ﻋﻦ ﻛﻼﻡ ﺍﻟﺼﻨﻌﺎﱐ‪ ،‬ﺑﺄﻧﻪ ﻗﺎﻝ‪) :‬ﺇﻥ ﺍﳉﻤﻬﻮﺭ ﺧﺼﱠﺼﻮﺍ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻤﻮﻣﺎﺕ ﺇﳚﺎﺏ ﺍﻟﻨﻔﻘﺔ ﻷﺑﻴﻪ ﻭﺇﻥ ﻛﺮﻩ‪ ،‬ﻭﺃﺧﺬﹶﻫﺎ ﻣﻦ ﻣﺎﻟﻪ ﻭﻟﻮ ﻗﻬﺮﹰﺍ(‪.‬‬
‫ﻳﻨﺒّﻪ ﺃﻥ ﻗﻮﻟﻪ‪) :‬ﺇﻥ ﺍﳉﻤﻬﻮﺭ ﺧﺼﱠﺼﻮﺍ(‪ ،‬ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻹﲨﺎﻉ ﻫﻮ ﺍﻟـﺬﻱ ﺧﺼﱠـﺺ‪،‬‬
‫ﻭﺣﻴﻨﺌ ٍﺬ ﻓﺎﻟﺘﻌﺒﲑ ﻋﻨﻪ ﺑﻠﻔﻆ‪) :‬ﺍﳉﻤﻬﻮﺭ( ﻓﻴﻪ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻹﺿﻌﺎﻓﻪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫‪ -٣‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﻧﺴﺦ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪ ،‬ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺩﻟﻴ ٍﻞ‬
‫ﻋﻠﻰ ﺗﺄﺧّﺮ ﺍﻟﻨﺎﺳﺦ‪.‬‬
‫ﻓﺎﳉﻮﺍﺏ ﻋﻨﻪ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﺍﻟﻨﺎﺳﺦ ﻟﻪ ﻫﻮ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺗﻘﺴﻴﻢ ﻣﺎﻝ ﺍﻟﻮﻟـﺪ ﺑـﲔ‬
‫‪٢٩٦‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﻭﺭﺛﺘﻪ ﻋﻠﻰ ﻣﺎ ﻗﺴﻢ ﺍﷲ ﰲ ﺁﻳﺔ ﺍﳌﲑﺍﺙ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻳﻀﹰﺎ ﺃﻥ ﺩﻻﺋﻞ ﺍﻟﻨﺴﺦ ﻭﻣﻌﺮﱢﻓﺎﺗﻪ ﻟﻴﺴﺖ ﳏﺼﻮﺭﺓ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺘﺎﺭﻳﺦ)‪.(١٠٣‬‬
‫‪ -٤‬ﻭﺃﻣﺎ ﺍﳉﻮﺍﺏ ﻋﻦ ﻗﻮﻝ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﺑﺈﻣﻜﺎﻧـﻴﺔ ﺍﳉﻤـﻊ ﺑـﲔ ﺁﻳـﺔ ﺍﳌﻮﺍﺭﻳـﺚ‬
‫ﺚ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻟﻮﻟﺪ ﻭﺑﻘﺎﺋﻪ‪ ،‬ﻭﺁﻳ ِﺔ ﺍﳌﻮﺍﺭﻳﺚ ﻋﻠﻰ ﻣﺎ ﺑﻌﺪ ﻣﻮﺗﻪ‪.‬‬
‫ﻭﺍﳊﺪﻳﺚ‪َ ،‬ﲝﻤْﻞ ﺍﳊﺪﻳ ِ‬
‫ﻓﻴﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﻫﻮ ﻟﻸﺏ ﰲ ﺣﺎﻝ ﺣﻴﺎﺓ ﺍﻟﻮﻟﺪ ﺑﻌﻤﻮﻡ ﺍﳊـﺪﻳﺚ‪ ،‬ﻓﻜﻴـﻒ‬
‫ﺳَﻨ ْﻨﺴُﺐ ﻫﺬﺍ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻫﻮ ﻟﻠﻮﺍﻟﺪ‪ ،‬ﻭﳒﻌﻠﻪ ﻟﻠﻮﻟﺪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﻟﻨﻘﺴﻤﻪ ﻋﻠﻰ ﻣـﺎ ﹶﻗﺴَـﻢ ﺍﷲ؟‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﻮﻟﺪ ﻻ ﻣﺎﻝ ﻟﻪ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻟﻠﻮﺍﻟﺪ‪ ،‬ﻭﻫﻮ ﳐﺘﻠِﻂ ﲟﺎﻟﻪ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻳﻘﻮﻝ‬
‫ﺑﺄﻥ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﺃﻥ ﳝﻴّﺰﻩ ﻋﻦ ﻣﺎﻟﻪ‪.‬‬
‫ﰒ ﻟﻮ ﻛﺎﻥ ﺍﳉﺪ ﺣﻴﺎﹰ‪ ،‬ﻓﻤﺎﻝ ﺍﻟﻮﻟﺪ ﻫﻮ ﰲ ﺍﻟﻮﺍﻗﻊ ﻣﺎﻝﹲ ﻟﻠﺠﺪ‪ ،‬ﻷﻥ ﺍﳉﺪ ﳝﻠﻚ ﻣﺎ ﻣﻠﻜﻪ‬
‫ﺃﺑﻮ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻫﺬﺍ ﺗﺴﻠﺴﻞ ﻭ َﺩﻭْﺭ ﺃﻳﻀﹰﺎ ﻻ ﻳﻘﻮﻝ ﺑﻪ ﺃﺣﺪ‪.‬‬
‫ﺑﻞ ﺇﻥ ﻫﺬﺍ ﻳﺆﺩﻱ ﺇﱃ ﺇﻟﻐﺎﺀ ﺧﺎﺻﻴﺔ ﲤﻠﻚ ﺍﻟﻮﻟﺪ ﻣﺎ ﺩﺍﻡ ﺃﺑﻮﻩ ﺣﻴﺎﹰ‪ ،‬ﺃﻭﺟﺪﻩ ﺃﻭ ﺃﺑﻮ ﺟﺪﻩ‪،‬‬
‫ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﳑﺎ ﻻ ﻳﻘﻮﻝ ﲜﻮﺍﺯﻩ ﺃﺣﺪ‪ ،‬ﻓﻘﺪ ﺟﻌﻞ ﺍﷲ ﻟﻠﻮﻟﺪ ﻣﺎ ﹰﻻ ﳝﻠﻜﻪ‪ ،‬ﻭﺍﺳﺘﺨﻠﻔﻪ ﻓﻴﻪ‪ ،‬ﻭﹶﺃﻣَـﺮﻩ‬
‫ﺑﺎﻹﻧﻔﺎﻕ ﻣﻨﻪ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ﺣﺎﻝ ﺣﺎﺟﺘﻬﻤﺎ‪ ،‬ﻭﺃﻣﺮﻩ ﺑﺰﻛﺎﺗﻪ ﻭﺑﺎﻟﺘﺼﺪﻕ ﻣﻨﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﺑﺴﺎﺋﺮ ﺍﳊﻘﻮﻕ‬
‫ﺍﳌﺎﻟﻴﺔ‪.‬‬
‫* ﻭﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﲜﻌﻞ ﺣﻜﻢ ﺍﳌﺎﻝ ﰲ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﳐﺘﻠﻔﹰﺎ ﻋﻨﻪ ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻓﻤـﺎﺫﺍ‬
‫ﻳﻘﺎﻝ ﰲ ﺣﻜﻢ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻛﺎﳌﻤﻠﻮﻛﲔ‪ ،‬ﻓﻬﻞ ﻫﻮ ﻛﺬﻟﻚ ﰲ ﺣﻜﻢ ﺍﳌﺎﻝ؟!! ﻭﺍﳉﻮﺍﺏ‬
‫ﻭﺍﺿﺢ ﺃﻧﻪ ﻻ ﻳﻘﻮﻝ ﻬﺑﺬﺍ ﺃﺣﺪ‪.‬‬
‫* ﻭﻳﻘﺎﻝ ﺃﻳﻀﹰﺎ ﺗﻨـ ّﺰ ﹰﻻ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺃﺩﻟﺔ ﺍﳉﻤﻬﻮﺭ ﻫﻲ ﺁﻳﺔ ﺍﳌﻮﺍﺭﻳﺚ ﻓﻘﻂ‪ ،‬ﻟﻜﺎﻥ ﳍـﺬﺍ‬
‫ﺍﻟﺘﻔﺼﻴﻞ ﺑﻌﺪ ﺍﳊﻴﺎﺓ ﻭﺑﻌﺪ ﺍﳌﻤﺎﺕ ﳎﺎ ﹸﻝ ﻧﻈﺮ‪ ،‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺃﺩﻟﺔ ﺃﺧﺮﻯ ﻋﺪﻳﺪﺓ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫‪ -٥‬ﻭﺃﻣﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﻼﻡ ﺍﻟﺼﻨﻌﺎﱐ ﰲ ﺭﺩّﻩ ﻋﻠﻰ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﰲ ِﺣ ﹼﻞ ﻭﻁﺀ ﺍﻟﻮﻟﺪ ﺍﻷﻣﺔ‬
‫ﺍﳌﺸﺘﺮﺍﺓ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪):‬ﻋﻠﻰ ﺃﻧﺎ ﻧﻘﻮﻝ‪ :‬ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻻ ﻳﺘﺰﻭﺝ ﺍﻟﻮﻟﺪ ﺃﻭ‬
‫ﻳﺄﺧﺬ ﹶﺃ َﻣﺔﹰ‪ ،‬ﻭﺃﺑﻮﻩ ﺣﻲٌ ﺇﻻ ﺑﻌﺪ ﹶﺃﺧْﺬ ﺭﺃﻳﻪ‪ ،‬ﻭﺇﺫﹾﻧﻪ ﻟﻪ ﺑﺬﻟﻚ‪.(....‬‬
‫ﻓﻴﺠﺎﺏ ﻋﻦ ﻗﻮﻟﻪ‪) :‬ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ :(....‬ﺇﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﻣﻄﺮﺩﹰﺍ ﻛﻤﺎ ﺫﻛﺮ‪،‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٩٧‬‬
‫ﺑﻞ ﻭﺍﻗﻊ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﺣﻴﺚ ﺇﻥ ﻏﺎﻟﺐ ﺍﻷﻭﻻﺩ ﻳﺘﺼﺮﻓﻮﻥ ﰲ ﺫﻟﻚ ﺑﻜﻤـﺎﻝ‬
‫ﺣﺮﻳﺘﻬﻢ‪.‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﻻ ﺗُﺴﻠﹼﻢ ﻟﻪ ﺩﻋﻮﻯ ﺃﻥ ﻣَﻦ ﻓﻌﻞ ﺫﻟﻚ ﻋﻦ ﻏﲑ ﺭﺃﻱ ﻭﺍﻟﺪﻩ ﻳُﻌﺘﱪ ﻋﺎ ﹼﻗﹰﺎ ﺁﲦﹰﺎ‪.‬‬
‫‪ -٦‬ﻭﳚﺎﺏ ﻋﻦ ﻛﻼﻡ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺑﺄﻥ ﺣﺪﻳﺚ‪) :‬ﻛﻞ ﺃﺣﺪ ﺃﺣﻖ ﲟﺎﻟﻪ‪ (...‬ﻫﻮ ﺣـﺪﻳﺚ‬
‫ﺞ ﻬﺑﺎ‪ ،‬ﻛﻤﺎ ﺭﺟﺤﻪ ﻓﺮﻳﻖ ﻛﺒﲑ ﻣﻦ ﺍﳊﻨﺎﺑﻠـﺔ‪،‬‬
‫ﺤَﺘ ﱡ‬
‫ﻣﺮﺳﻞ‪ ،‬ﳚﺎﺏ ﺑﺄﻥ ﺍﳌﺮﺍﺳﻴﻞ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ُﻳ ْ‬
‫ﻛﻤﺎ ﺗﻘﺪﻡ ﻗﺒﻞ ﻗﻠﻴﻞ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﲦﺔ ﺃﺩﻟﺔ ﺃﺧﺮﻯ ﻟﻠﺠﻤﻬﻮﺭ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻘﻂ‪.‬‬
‫* ﻭﺳﻴﺄﰐ ﰲ ﺧﺎﲤﺔ ﺍﻟﺒﺤﺚ ﺗﻮﺟﻴﻬﺎﺕ ﻭﺇﺭﺷﺎﺩﺍﺕ ﳌﺎ ﺫﹸﻛـﺮ ﻓﻴـﻪ ﻣـﻦ ﻣﻨﺎﻗﺸـﺎﺕ‬
‫ﻭﺇﺟﺎﺑﺎﺕ‪ ،‬ﻳُﺘﻮﺻﻞ ﻣﻦ ﺧﻼﳍﺎ ﻟﻘﻮﻝ ﻳﻄﻤﺌﻦ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻳﻨﺸﺮﺡ ﺇﻟﻴﻪ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺫﻛﺮ‬
‫ﻓﺼﻞ ﺭﺍﺑﻊ ﺧﺎﺹ ﲝﻜﻢ ﲤﻠﻚ ﺍﻟﻮﺍﻟﺪﺓ ﻣﺎﻝ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﲤﻠﻚ ﺍﳉﺪ ﻣﺎﻝ ﻭﻟﺪ ﻭﻟﺪﻩ‪.‬‬
‫‪  ‬‬
‫א‪‬א‪‬א‪ ‬‬
‫‪  ‬‬
‫‪،‬א ‪‬‬
‫‪‬א ‪‬‬
‫ﺺ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﳊﻨﺎﺑﻠ ﹸﺔ ﺩﻭﻥ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻷﻬﻧﻢ ﻫـﻢ ﺍﻟـﺬﻳﻦ‬
‫ﻧ ﱠ‬
‫ﺃﺑﺎﺣﻮﺍ ﻟﻠﻮﺍﻟﺪ ﺃﻥ ﻳﺘﻤﻠﻚ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﺑﺎﻟﺸﺮﻭﻁ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﻼ ﰲ ﺫﻛﺮﻫﺎ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﻋﻦ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ‬
‫ﻭﻗﺪ ﺗﻮﺳﱠﻊ ﻗﻠﻴ ﹰ‬
‫ﻷﺑﻴﻚ(‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺒﺎﻗﻴﺔ ﺍﳌﺎﻧﻌ ﹸﺔ ﻣﻦ ﲤﻠﻚ ﺍﻷﺏ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﺇﻻ ﻣﺎ ﺍﺣﺘﺎﺝ‪ ،‬ﻓﻠـﻢ‬
‫ﻳﺬﻛﺮﻭﺍ ﺣﻜﻢ ﺍﻷﻡ‪ ،‬ﻷﻬﻧﺎ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃﻥ ﻻ ﳛﻖ ﳍﺎ ﺫﻟﻚ‪.‬‬
‫‪٢٩٨‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫* ﻭ ُﺣﻜﹾﻢ ﺍﻷﻡ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ)‪ (١٠٤‬ﰲ ﲤﻠﻜﻬﺎ ﻣﺎﻝ ﻭﻟﺪﻫﺎ ﳐﺎِﻟﻒٌ ﳊﻜﻢ ﺍﻷﺏ‪ ،‬ﻓﺎﳌﺬﻫﺐ‬
‫ﺍﳌﻌﺘﻤﺪ ﺍﳌﺼﺤﱠﺢ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻷﺻﺤﺎﺏ ﺃﻧﻪ ﻟﻴﺲ ﻟﻸﻡ ﺃﻥ ﺗﺄﺧﺬ ﻣﻦ ﻣـﺎﻝ ﻭﻟـﺪﻫﺎ‬
‫ﻛﺎﻷﺏ‪.‬‬
‫ﻭﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﲤﻠﻜﻬﺎ ﺟﺮﻯ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﻣﻨﻌﻬﺎ‪ ،‬ﺑﺄﻥ ﺍﻷﺻﻞ ﻫﻮ ﺍﳌﻨﻊ‪ ،‬ﻭﺧﻮﻟﻒ ﰲ ﺍﻷﺏ ﻋﻨﺪﻫﻢ ﻟﺪﻻﻟﺔ ﺍﻟﻨﺺ‪،‬‬
‫ﻭﻫﻮ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪ ،‬ﻭﺑﻘﻲ ﻣﺎ ﻋﺪﺍﻩ ﻋﻠﻰ ﺍﻷﺻﻞ‪.‬‬
‫ﲑ ﻣﻔﱴ ﺑﻪ ﻳُﺠﻴﺰ ﻟﻸﻡ ﺫﻟﻚ‪.‬‬
‫ ﻭﻫﻨﺎﻙ ﻗﻮﻝﹲ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﻏ ُ‬‫ﻭﳑﺎ ﻳُﺴﺘﺪﻝ ﺑﻪ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺎﳉﻮﺍﺯ ﻋﻤﻮ ُﻡ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟـﻚ‬
‫ﻷﺑﻴﻚ(‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺍﺩ ﺑـ )ﺃﺑﻴﻚ(‪ :‬ﺍﻷﺻﻞ‪ ،‬ﻓﻴﻌ ّﻢ ﺍﻷ ﱠﻡ)‪.(١٠٥‬‬
‫ﻭﻗﺪ ﺗﻘﺪّﻡ ﺫﻛﺮ ﺃﺛﺮ ﺳﻴﺪﻧﺎ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻧﺼﺎﺭﻱ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﰲ ﺇﺑﺎﺣـﺔ‬
‫ﺍﻟﺘﻤﻠﻚ ﻟﻸﺏ ﻭﺍﻷﻡ ﻣﻌﹰﺎ‪.‬‬
‫ﺏ ﰲ ﲤﻠﻚ ﻣﺎ ِﻝ ﻭﻟ ِﺪ ﻭﻟﺪﻩ‪ ،‬ﻓﺎﳌﺬﻫﺐ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻧﻪ ﻟﻴﺲ‬
‫* ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﳉﺪ ﻷ ٍ‬
‫ﻟﻪ ﺫﻟﻚ‪ ،‬ﻟﻠﺪﻟﻴﻞ ﻧﻔﺴﻪ‪ ،‬ﺍﻟﺬﻱ ﺫﻛﺮﻭﻩ ﰲ ﻋﺪﻡ ﲤﻠﻚ ﺍﻷﻡ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﳐﺮﱠﺟﺔ ﻋﻨﺪﻫﻢ ﺃﻥ ﺍﳉ ﱠﺪ ﻛﺎﻷﺏ‪.‬‬
‫* ﻭﺃﺳﻮﻕ ﻫﻨﺎ ﻣﺎ ﺫﻛﺮﻩ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ)‪ (١٠٦‬ﰲ ﺣﻜﻢ ﺍﻷﻡ‪ ،‬ﳌﺎ ﰲ ﻛﻼﻣﻪ ﻣﻦ ﺃﺩﻟ ٍﺔ‬
‫ﻭﻣﻨﺎﻗﺸﺎﺕ ﻟﻄﻴﻔﺔ‪ ،‬ﳛﺴُﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫)ﻭﻫﻞ ﺍﻷﻡ ﻛﺎﻷﺏ ﰲ ﻣﻠﻜﻬﺎ ﻣﺎ ﹶﻝ ﺍﺑﻨﻬﺎ؟‬
‫ﻗﻠﺖ‪ :‬ﱂ ﻳﺮﺩ ﺍﻟﻨﺺ ﺇﻻ ﰲ ﺍﻷﺏ‪.‬‬
‫ﻭﻗﻮﻝ ﺟﺎﺑﺮ)‪ (١٠٧‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﻳﺄﺧﺬ ﺍﻷﺏ ﻭﺍﻷﻡ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﳘﺎ ﺑﻐﲑ ﺇﺫﻧﻪ( ﻛﻼﻡٌ‬
‫ﻣﻦ ِﻗﺒَﻞ ﻧﻔﺴﻪ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﺳﻬﺎ ﻋﻠﻰ ﺍﻷﺏ‪ ،‬ﻭﺃﺩﺧﻠﻬﺎ ﰲ ﻋﻤﻮﻡ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪) :‬ﺇﻥ‬
‫ﺃﻭﻻﺩَﻛﻢ ﻣﻦ ﺃﻃﻴﺐ ﻛﺴﺒﻜﻢ‪ ،‬ﻓﻜﻠﻮﺍ ﻣﻦ ﻛﺴﺐ ﺃﻭﻻﺩﻛﻢ(‪.‬‬
‫ﻼ ﻷﺧﺬ ﺍﻷﺏ‬
‫ﺚ ﻭﺇﻥ َﻭ َﺭ َﺩ ﺗﻌﻠﻴ ﹰ‬
‫ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﻷﻭﻻﺩ ﻣﻦ ﻛﺴﺐ ﺍﻷﺏ ﻭﺍﻷﻡ‪ ،‬ﻭﺍﳊﺪﻳ ﹸ‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٢٩٩‬‬
‫ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻟﻜﻦ ﻟﻔﻆ‪) :‬ﺃﻭﻻﺩﻛﻢ( ﻋﺎﻡ‪ ،‬ﻭﺍﻟﻌﺎﻡ ﻻ ﻳُﻘﺼَﺮ ﻋﻠﻰ ﺳﺒﺒﻪ‪.‬‬
‫ﺖ‪ :‬ﺇﻥ ﺿﻤﲑ ﺍﻹﻧﺴﺎﻥ ﰲ‪) :‬ﺃﻭﻻﺩﻛﻢ(‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻀﻤﲑ ﺧﺎﺹ ﺑﺎﻟﺮﺟﺎﻝ؟‬
‫ ﻓﺈﻥ ﻗﻠ َ‬‫ﺖ‪ :‬ﻫﻮ ﻛﻤﺎ ﻗﻠﺖَ‪ ،‬ﻻ ﻳﺸﻤﻞ ﺍﻷﻣﻬﺎﺕ ﺇﻻ ﺗﻐﻠﻴﺒﺎﹰ‪ ،‬ﻭﺍﻟﺘﻐﻠﻴﺐ ﳎﺎﺯٌ‪ ،‬ﻭﺍﻷﺻ ﹸﻞ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻗﻠ ُ‬
‫ ﻭﺃﻳﻀﹰﺎ ﻓﺎﻷﺻﻞ ﻋﺼﻤ ﹸﺔ ﻣﺎ ِﻝ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﻼ ﻳُﺸﺎﺭَﻙ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻟﻐـﲑﻩ ﺇﻻ ﺑـﺪﻟﻴ ٍﻞ‬‫ﻗﺎﻫﺮ‪ ،‬ﻛﺎﻟﻨﺺ ﰲ ﺣﻖ ﺍﻷﺏ‪.‬‬
‫ﻓﺄﺛ ُﺮ ﺟﺎﺑﺮٍ‪ ،‬ﻭﻋﻤﻮ ُﻡ‪) :‬ﻣﻦ ﻛﺴﺒﻜﻢ( ﻻ ﻳﻨﻬﻀﺎﻥ ﻋﻠﻰ ﲤﻠﹼﻚ ﺍﻷﻡ ﺷﻴﺌﹰﺎ ﻣﻦ ﻣﺎﻝ ﺍﺑﻨـﻬﺎ‪،‬‬
‫ﻛﻤﺎ ﳝﻠﻚ ﺍﻷﺏ‪.‬‬
‫ﻱ ﻣﺎﻧ ٍﻊ ﻋﻦ ﺇﳊﺎﻕ ﺍﻷﻡ ﺑﺎﻷﺏ ﰲ ﻣِﻠﻚ ﻣـﺎ ِﻝ ﺍﻟﻮﻟـﺪ‪ ،‬ﻓـﺈﻥ ﺍﻟﻌﻠـﺔ‬
‫ﺖ‪ :‬ﺃ ﱡ‬
‫ ﻓﺈﻥ ﻗﻠ َ‬‫ﻣﻨﺼﻮﺻﺔ‪ ،‬ﺃﻋﻨـﻲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺇﻥ ﺃﻭﻻﺩﻛﻢ ﻣﻦ ﻛﺴـﺒﻜﻢ(‪ ،‬ﻭﻻ ﺭﻳـﺐ ﺃﻥ‬
‫ﺍﻟﻮﻟﺪ ﻣﻦ ﻛﺴﺐ ﺍﻷﺑﻮﻳﻦ‪ ،‬ﻻ ﻣﻦ ﻛﺴﺐ ﺍﻷﺏ ﻓﻘﻂ؟‬
‫ﺖ‪ :‬ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻻ ﺃﺭﺍﻩ ﺑﻌﻴﺪﹰﺍ َﺑ ْﻌ َﺪ ﺍﻟﻨﺺ ﻋﻠﻰ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻣﺴﺎﻭﺍﺓ ﺍﻷﺻﻞ ﻟﻠﻔﺮﻉ ﻓﻴﻬﺎ‪،‬‬
‫ﻗﻠ ُ‬
‫ﺺ ﺃﻬﻧﺾ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ(‪ .‬ﺍﻫـ ﻣﻦ ﻛﻼﻡ ﺍﻟﺼﻨﻌﺎﻧـﻲ‪.‬‬
‫ﻣﺎ ﱂ ﻳﺄﺕ ﻧ ﱞ‬
‫‪  ‬‬
‫א‪ ‬‬
‫ﻭﻓﻴﻬﺎ ﻣﻠﺨﱠﺺ ﻟﻠﺒﺤﺚ‪ ،‬ﻣﻊ ﺗﻮﺟﻴﻬﺎﺕ ﻭﺇﺭﺷﺎﺩﺍﺕ ﳌﺎ ﺫﹸﻛﺮ ﻓﻴﻪ ﻣﻦ ﻣﻨﺎﻗﺸﺎﺕ ﻭﺇﺟﺎﺑﺎﺕ‬
‫ﻭﰲ ﺧﺘﺎﻡ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﺍﻟﻠﻄﻴﻔﺔ ﺑﲔ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺸﺎﺋﻜﺔ ﺍﶈﺮِﺟﺔ‪،‬‬
‫ﻭﻫﻲ‪ :‬ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﳔﻠﺺ ﺇﱃ ﺃﻬﻧﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫‪ -١‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﻟﻴﺲ ﻟﻸﺏ ﺃﻥ ﻳﺘﻤﻠﻚ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﺇﻻ ﻓﻴﻤﺎ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﻧﻔﻘﺘﻪ‪ .‬ﻭﻬﺑﺬﺍ ﻗﺎﻝ ﲨﻬﻮﺭ‬
‫‪٣٠٠‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬
‫ﻣﺴﺘﺪﻟﲔ ﺑﻨﺼﻮﺹ ﻗﻄﻌﻴﺔ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺷﺮﻋﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﺗُﺜﺒﺖ ﻟﻼﺑﻦ ﻋﺼﻤ ﹶﺔ ﻣﺎﻟﻪ ﰲ ﻣﻠـﻚ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺁﻳ ﹸﺔ ﺍﳌﻮﺍﺭﻳﺚ‪ ،‬ﻭﻋﻤﻮ ُﻡ ﺍﻵﻳﺎﺕ ﺍﶈﺬﱢﺭﺓ ﻣﻦ ﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻐـﲑ ﺇﻻ‬
‫ﺲ ﻣﻦ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﺼﻮﺹٌ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺗﺸﻬﺪ ﳍـﺬﺍ‬
‫ﺐ ﻧﻔ ٍ‬
‫ﺑﻄﻴ ِ‬
‫ﺍﻟﻘﻮﻝ‪ ،‬ﻭﲪﻠﻮﺍ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﻋﻠﻰ ﺍﳊﺎﺟﺔ‪.‬‬
‫‪ -٢‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ‪:‬‬
‫ﳛﻖ ﻟﻸﺏ ﺃﻥ ﻳﺘﻤﻠﻚ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﻣﺎ ﺷﺎﺀ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻣﻊ ﺣﺎﺟﺘﻪ ﻭﻋﺪﻡ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻗـﺪ‬
‫ﻗﺎﻝ ﻬﺑﺬﺍ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻣﻨﻬﻢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪،‬‬
‫ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﺹ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻟﻜﻦ ﻋﻤﺪﺗـﻬﻢ ﻫﻮ‬
‫ﻭﺍﺳﺘُﺪﻝ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻨﺼﻮ ٍ‬
‫ﻗﻮ ﹸﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪ ،‬ﻭﻗﻮﻟﹸﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪:‬‬
‫)ﺇﻥ ﺃﻭﻻﺩﻛﻢ ﻣﻦ ﺃﻃﻴﺐ ﻛﺴﺒﻜﻢ‪ ،‬ﻓﻜﻠﻮﺍ ﻣﻦ ﻛﺴﺐ ﺃﻭﻻﺩﻛﻢ(‪.‬‬
‫‪ -٣‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﻕ ﻫﺬﺍ ﺍﻟﺘﻤﻠـﻚ‪ ،‬ﻭﺃﳘﻬـﺎ ﺍﻷﻭﻝ‬
‫ﻫﻮ ﻛﺎﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ ﻟﻜﻦ ﺑﺸﺮﻭﻁ ﺳﺘﺔ ﺗﻘﻴﱢﺪ ﺇﻃﻼ َ‬
‫ﺿِﺮﺍﺭ(‪ ،‬ﻭﻬﺑـﺬﺍ‬
‫ﺿ َﺮ َﺭ ﻭﻻ َ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﻋﺪﻡ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻮﻟﺪ‪ ،‬ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻻ َ‬
‫ﻗﺎﻝ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍﳌﻌﺘﻤﺪ ﺍﳌﻔﱴ ﺑﻪ ﻋﻨﺪﻫﻢ‪.‬‬
‫ﲑ‬
‫* ﻭﻫﻜﺬﺍ ﻓﺎﳋﻼﻑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺣﺎﺻﻞﹲ ﻭﻭﺍﻗﻊ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻛﺜ ٍ‬
‫ﺠﺠُﻪ‪ ،‬ﻭﻟﻪ ﺃﺟﻮﺑﺘﻪ ﻭﻣﻨﺎﻗﺸﺎﺗﻪ ﻷﺩﻟﺔ ﺍﻟﻐـﲑ‪ ،‬ﻭﻋﻨـﺪﻩ‬
‫ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻟﻜ ﱢﻞ ﻗﻮ ٍﻝ ﺃﺩﻟﺘﻪ ﻭﺣُ َ‬
‫ﺗﻮﺟﻴﻬﺎﺕ ﻟﻸﺩﻟﺔ‪ ،‬ﻭﳏﺎﻭﻻﺕٌ ﻟﻠﺠﻤﻊ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺭﺿﻲ ﺍﷲ ﻋﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺃﲨﻌﲔ‪.‬‬
‫ﻁ ﻭﻗﻴﻮ َﺩ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟـﺚ‬
‫ﻭﺑﻨﻈﺮﺓ ﺷﺎﻣﻠﺔ ﻟﻸﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺃﺩﻟﺘﻬﺎ ﻳُﻠﺤﻆ ﺃﻭ ﹰﻻ ﺃﻥ ﺷﺮﻭ ﹶ‬
‫ﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺗﻘﻴﻴﺪ ﺇﻃﻼﻕ ﺇﺑﺎﺣﺔ ﲤﻠـﻚ‬
‫ﻗﺪ ﺳﺎﺭﺕ ﳓﻮ ﻣﻮﺍﻓﻘﺔ ﺍﳉﻤﻬﻮ ِﺭ ﺃﺻﺤﺎ ِ‬
‫ﺍﻟﻮﺍﻟﺪ ﻣﺎ ﹶﻝ ﻭﻟﺪﻩ‪ ،‬ﻭﺗﻘﻴﻴﺪﻫﺎ ﺑﻌﺪﻡ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻮﻟﺪ‪ ،‬ﻭﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﺸـﺮﻭﻁ ﻓﻬـﻲ ﻋﺎﻣـﺔ ﳚـﺐ‬
‫ﻣﺮﺍﻋﺎﺗـﻬﺎ ﰲ ﺳﺎﺋﺮ ﺍﻷﺣﻮﺍﻝ‪.‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣٠١‬‬
‫ﻛﻤﺎ ﺗﺘﺠﻠﻰ ﰲ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﺍﳌﺎﻧﻌﲔ ﻣﻦ ﲤﻠﻚ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ ﺇﻻ ﻓﻴﻤـﺎ ﺍﺣﺘﺎﺟـﻪ‬
‫ﻣﺮﺍﻋﺎ ﹸﺓ ﻛ ﱟﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ‪ :‬ﺍﻟﻮﺍﻟ ِﺪ ﻭﺍﻟﻮﻟﺪِ‪ ،‬ﻓﺤ ﱡﻖ ﺍﻟﻮﺍﻟﺪ ﳏﻔﻮﻅﹲ ﺑﹶﺄﺧْﺬﻩ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﻣﺎ ﺍﺣﺘـﺎﺝ‬
‫ﻣﻦ ﻧﻔﻘ ٍﺔ ﻭﻧـﺤﻮﻫﺎ‪ ،‬ﻭﺣ ﱡﻖ ﺍﻟﻮﻟـﺪ ﳏـﻔﻮﻅﹲ ﺑﺈﺑﻘﺎﺀ ﻋﺼﻤﺔ ﻣﻠﻜـﻪ ﻋﻠـﻰ ﻣﺎﻟـﻪ‪ ،‬ﻭﻫﻜـﺬﺍ‬
‫ﻓﺎﳊﻘﻮﻕ ﻛﻠﻬﺎ ﳏﻔﻮﻇﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺘﻤﺸﱠﻰ ﻣﻊ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺑﺄﺩﻟﺔ ﻗﻄﻌﻴﺔ‪ ،‬ﳑﺎ ﺗﻘـﺪﻡ ﺑﻴﺎﻧـﻪ ﰲ ﺃﺩﻟـﺔ‬
‫ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺍﻟﱵ ﻛﺎﻥ ﳍﺎ ﻇﻬﻮﺭ ﻭﺟﻼﺀ ﻭﺍﺿﺢ‪.‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ﻟﻠﺠﻤﻬﻮﺭ ﻣﻨﺎﻗﺸﺎﺕٌ ﻭﺃﺟﻮﺑﺔﹲ ُﻣ ﹾﻘﻨِﻌﺔﹲ ﻋﻤّﺎ ُﻭﺟﱢﻪ ﳓﻮ ﺃﺩﻟﺘﻬﻢ‪ ،‬ﻭﺗﻮﺟﻴﻬﺎﺕٌ ﳍـﺎ‬
‫ﻆ ﻭﺍﻓﺮ ﻣﻦ ﺍﻟﻮﺟﺎﻫﺔ‪.‬‬
‫ﺣﱞ‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ُﺑ ْﻌﺪٌ ﻋﻦ ﺍﳌﺸﻜﻼﺕ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻭﺩﻋﻮﺓﹲ ﻟﻜﻞ ﺃﺣﺪ ﺑﺰﻳﺎﺩﺓ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﻗﻨﺎﻋﺘﻪ‬
‫ﲟﺎ ﹶﻗﺴَﻢ ﺍﷲ ﻟﻪ‪.‬‬
‫ﺐ ﺳﺎﻛﻨﹰﺎ ﻷﺩﻟﺘﻬﻢ‪ ،‬ﻭﺍﻟﻌﻘ ﹶﻞ ﻣﻘﺘﻨﻌﹰﺎ ﲟـﺎ‬
‫ﻛ ﱡﻞ ﺫﻟﻚ ﳚﻌﻞ ﺍﻟﺼﺪ َﺭ ﻣﻨﺸﺮﺣﹰﺎ ﻟﻘﻮﳍﻢ‪ ،‬ﻭﺍﻟﻘﻠ َ‬
‫ﺫﹸﻛﺮ ﳍﺎ ﻣﻦ ِﺣﻜﹶﻢ ﻭﺃﺳﺮﺍﺭ‪.‬‬
‫* ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻠﻮ ﱂ َﻳﺴْﺘﺠﺐ ﺍﻟﻮﻟ ُﺪ ﻟ ﹶﻄﻠﹶﺐ ﻭﺍﻟﺪِﻩ ﰲ ﲤﻠﻜﻪ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﻃﻠﺒِﻪ‬
‫ﻷﻛﺜﺮ ﻣﻦ ﺣﺎﺟﺘﻪ‪ ،‬ﻻ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﻋﺎ ﹼﻗﹰﺎ ﺁﺛِﻤﺎﹰ‪ ،‬ﻟﻘﻴﺎﻣﻪ ﺑﻮﺍﺟﺒﻪ ﻭﻋﺪﻡ ﺗﻘﺼﲑﻩ ﰲ ﺣـﻖ ﻭﺍﻟﺪﻳـﻪ‪،‬‬
‫ﺣﲔ ﺃﺩّﻯ ﻣﺎ ﻋﻠﻴﻪ ﺑﺎﻹﻧﻔﺎﻕ ﻋﻠﻴﻬﻤﺎ ﻓﻴﻤﺎ ﺍﺣﺘﺎﺟﺎ ﺇﻟﻴﻪ‪.‬‬
‫ﻒ ﻣـﺎ‬
‫ﺴﻊُ ﺍﳋﻠـ َ‬
‫ﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺭﲪﺔﹲ‪ ،‬ﻭَﻳ َ‬
‫* ﻫﺬﺍ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴ ٍﺔ ﺃﺧﺮﻯ ﻳﺒﻘﻰ ﺧﻼ ُ‬
‫َﻭ ِﺳ َﻊ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺍﻷﻣﺮ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺍﳊﺎﻛ ِﻢ ﺍﻟﺬﻱ ﺗُﺮﻓﻊ ﺇﻟﻴﻪ ﻗﻀﻴ ﹸﺔ ﻭﺩﻋﻮﻯ ﺍﻟﻮﺍﻟـﺪ ﻣـﻊ‬
‫ﳊﺴَﻦ ﻟﻘﻮ ٍﻝ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺍﳌﺒﻨـ ﱡﻲ ﻋﻠﻰ‬
‫ﻭﻟﺪﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﺧﺘﻴﺎﺭُﻩ ﺍ ﹶ‬
‫ﳊﻜﹶــﻢ‬
‫ﺍﳊِﻜﻤﺔ ﻭﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﺘﺄﻧّﻴﺔ ﳊﺎﻝ ﺍﻟﻘﻀﻴﺔ ﺍﳌﺮﻓـﻮﻋﺔ ﺇﻟﻴﻪ‪ ،‬ﻳﻜﻮﻥ ُﺣﻜﹾﻤﻪ ﻫﻮ ﺍﻟﻘـﻮ ﹶﻝ ﺍ ﹶ‬
‫ﺍﻟ ﹶﻔﺼْﻞ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﻀﺎﺅﻩ ﻳﺮﻓﻊ ﺍﳋﻼﻑ ﰲ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫* ﻫﺬﺍ ﰲ ﺍﶈﺎﻛﻢ ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﳌﺮﺍﻓﻌﺎﺕ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻧﺎﺣﻴ ٍﺔ ﺛﺎﻟﺜـ ٍﺔ ﻧﺎﺣﻴـ ِﺔ ﺍﻻﺣﺘﻴـﺎﻁ ﰲ‬
‫ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﻭﻣﻦ ﺑﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺘﻮﺳّﻊ ﰲ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻓﻴُﻮﺟﱠﻪ ﻧﻈﺮ ﻛ ﱟﻞ ﻣﻦ ﺍﻟﻮﺍﻟﺪ ﻭﻭﻟﺪﻩ ﻟﻠﺴـﻌﻲ‬
‫‪٣٠٢‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﺍﳊﺜﻴﺚ ﻟﺪﻭﺍﻡ ﻭﺯﻳﺎﺩﺓ ﺍﻷُﻟﻔﺔ ﻭﺍﳌﻮﺩﺓ ﻭﺍﶈﺒﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺗﻘﻮﻳﺔ ﺍﻷﻭﺍﺻﺮ ﻭﺍﻟﺘﺮﺍﺑﻂ ﻣـﺎ ﻭﺟـﺪﺍ ﺇﱃ‬
‫ﻼ‪.‬‬
‫ﺫﻟﻚ ﺳﺒﻴ ﹰ‬
‫ﺤ ِﻤﻠﹾﻪ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﱪ‬
‫ﺤﻮِﺝ ﺍﻟﻮﺍﻟ ُﺪ ﻭﻟﺪَﻩ ﻹﻳﻘﺎﻓﻪ ﻋﻠﻰ َﻋﺘَﺒﺔ ﺑﺎﺏ ﺍﻟﻌﻘﻮﻕ‪ ،‬ﻭﻻ َﻳ ْ‬
‫ ﻓﻼ ُﻳ ْ‬‫ﺑﺄﺑﻴﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﺭُﻭﻱ ﻋﻨﻪ‪َ ) :‬ﺭ ِﺣ َﻢ ﺍﷲ ﻭﺍﻟﺪﹰﺍ ﺃﻋﺎﻥ ﻭﻟـﺪَﻩ‬
‫ﻋﻠﻰ ﺑﺮﱢﻩ()‪.(١٠٨‬‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﻟﻴﻜﻦ ﺍﻷﺏ ﻋﻮﻧﹰﺎ ﻟﻮﻟﺪﻩ ﻋﻠﻰ ﺑ ﱢﺮﻩ‪ ،‬ﻟﻴﱪﱠﻩ ﺍﺑﻨُﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﱪ ﻣﻦ ﺍﻟﻮﺍﻟﺪ ﹶﻃﺒْﻊ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻟﻮﻟﺪ َﺗ ﹶﻜﻠﱡﻒ)‪.(١٠٩‬‬
‫ﻂ ﻳﺪﻳﻪ ﺇﻟﻴﻬﻤﺎ ﺑﺎﻟﻔﻀـﻞ‬
‫ﺴ ﹾ‬
‫ ﻭﺗﺄﰐ ﺍﻟﻮﺻﻴﺔ ﻟﻠﻮﻟﺪ ﺃﻳﻀﺎﹰ‪ ،‬ﺑﺄﻥ ﻳﺰﻳﺪ ﰲ ﺑ ﱢﺮ ﻭﺍﻟﺪﻳﻪ‪ ،‬ﻭﻟﻴﺒ ُ‬‫ﻭﺍﳋﲑ‪ ،‬ﻣﻮﺳﱢﻌﹰﺎ ﻋﻠﻴﻬﻤﺎ ﺑﺄﺭﳛﻴﺔ ﻭ ُﺟﻮْﺩ‪ ،‬ﻭﻻ ﻳﺒﺨﻞ ﻋﻠﻴﻬﻤﺎ ﺑﺸﻲﺀ‪ ،‬ﺑﻞ ﻳُﺤﺴـﻦ ﺇﻟﻴﻬﻤـﺎ ﻛـ ﱠﻞ‬
‫ﻱ ﺗﻀﺠّﺮ ﺃﻭ ِﻣﻨّـﺔ‪ ،‬ﻭﲞﺎﺻﺔ ﺇﺫﺍ ﻛـﺎﻥ‬
‫ﺐ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺑﺪﻭﻥ ﺇﺷﻌﺎﺭﳘﺎ ﺑﺄ ّ‬
‫ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺑـﺪﻭﻥ ﻃﻠ ٍ‬
‫ﺍﷲ ﻗﺪ ﻭﺳﱠﻊ ﻋﻠﻴﻪ‪.‬‬
‫ﺑﻞ ﺇﻥ ﺯﻳﺎﺩﺓ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ ﺳﺒﺐٌ ﻟﺰﻳﺎﺩﺓ ﺭﺯﻗـﻪ ﻭﻃـﻮﻝ ﻋﻤـﺮﻩ‪ ،‬ﻛﻤـﺎ ﻭﺭﺩ ﰲ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﺎﺑﺘﺔ ﺍﳌﺸﻬﻮﺭﺓ‪.‬‬
‫ ﻭﻫﻜﺬﺍ ﻓﻌﻠﻰ ﺍﻻﺑﻦ ﺇﺫﺍ ﻭﺟﺪ ﺃﺑﻮﻳﻪ ﺗﺘﻄﻠﻊ ﻧﻔﺴُﻬﻤﺎ ﺇﱃ ﻣﺎﻟﻪ‪ ،‬ﻭﻳﺮﻳﺪﺍﻥ ﺃﻥ ﻳﺄﺧﺬﺍ ﻣﻨﻪ‬‫ﺑﺪﻭﻥ ﺣﺪّ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﳜﺘﺎﺭ ﻣَﺴﻠﻜﹰﺎ ﺣﻜﻴﻤﹰﺎ َﻳَﺒ ﱡﺮ ﺑﻪ ﻭﺍﻟﺪﻳﻪ‪ ،‬ﻭﻻ ﻳﻮﻗـﻊ ﻧﻔﺴَـﻪ ﰲ ﺇﻏﻀـﺎﻬﺑﻤﺎ‪،‬‬
‫ﻕ ﰲ ﺍﻵﺧِﺮﻳﻦ‪ ،‬ﻭﺃﺧﺒﺎﺭﹰﺍ ﺣﺴﻨ ﹰﺔ ﻋﻠّﻴ ﹰﺔ ﰲ ﺍﻻﻗﺘﺪﺍﺀ‬
‫ﺻ ْﺪ ٍ‬
‫ﻭﺍﳊﻜﻴ ُﻢ ﻻ َﻳ ْﻌﺪَﻡ ﻭﺳﻴﻠﺔ‪ ،‬ﻭﻟﻴﺘﺮ ْﻙ ﻟﻪ ﻟﺴﺎ ﹶﻥ ِ‬
‫ﻭﺍﻻﺣﺘﺬﺍﺀ‪ ،‬ﲤﻸ ﺍﻟﺪﻧـﻴﺎ ﺛﻨﺎ ًﺀ ﻭﺿﻴﺎ ًﺀ‪.‬‬
‫ ﻭﻟﻴﺘﺬﻛﺮ ﻫﺬﺍ ﺍﻻﺑ ُﻦ ﺍﻟﺒﺎ ّﺭ ﺃﻥ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﻣﻦ ﻋ ﱟﺰ ﻭﺟﺎﻩ ﻭﻣﻜﺎﻧﺔ‪ ،‬ﻭﻣﺎ ﻋﻨﺪﻩ ﻣـﻦ‬‫ﺐ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺟﻌﻠـﻪ‬
‫ﻣﺎﻝ ﻭﻏﻨـﻰ‪ ،‬ﻓﻜ ﱡﻞ ﺫﻟﻚ ﺣﺴﻨﺔﹲ ﻣﻦ ﺣﺴﻨﺎﺕ ﻭﺍﻟﺪﻳﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﳘﺎ ﺍﻟﺴﺒ ُ‬
‫ﺍﷲ ﻋ ﱠﺰ ﻭﺟ ﱠﻞ ﰲ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬
‫ﺐ ﻋﻴﻨـﻴﻪ ﻗﻮ ﹶﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻻ َﻳﺠْـﺰﻱ ﻭﻟـﺪٌ‬
‫ﺼ َ‬
‫ﻀ ْﻊ َﻧ ْ‬
‫‪ -‬ﻭﹾﻟَﻴ َ‬
‫ﺠﺪَﻩ ﳑﻠﻮﻛﺎﹰ‪ ،‬ﻓﻴﺸﺘﺮﻳَﻪ‪ ،‬ﻓُﻴ ْﻌِﺘﻘﹶﻪ()‪.(١١٠‬‬
‫ﻭﺍﻟﺪَﻩ‪ ،‬ﺇﻻ ﺃﻥ َﻳ ِ‬
‫ﻭﺍﳊﺪﻳﺚ ﻫﺬﺍ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﻠﻴﻖ ﺑﺎ ﹸﳌﺤَﺎﻝ‪ ،‬ﻟﻠﻤﺒﺎﻟﻐﺔ‪ ،‬ﻭﺍﳌﻌﻨـﻰ‪ :‬ﻻ ﳚﺰﻱ ﻭﻟﺪٌ ﻭﺍﻟﺪﻩ‬
‫ﺇﻻ ﺃﻥ ﳝﻠﻜﻪ ﻭﻳﻌﺘﻘﻪ‪ ،‬ﻭﻫﻮ ُﻣﺤَﺎﻝﹲ‪ ،‬ﻓﺎﺠﻤﻟﺎﺯﺍ ﹸﺓ ُﻣﺤَﺎﻝ)‪ ،(١١١‬ﻷﻧﻪ ﲟﺠﺮّﺩ ﺷﺮﺍﺋﻪ َﻳ ْﻌﺘِﻖ ﻋﻠﻴـﻪ‪ ،‬ﺇﺫ ﻻ‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣٠٣‬‬
‫ُﻳﺘَﺼﻮﺭ ﻟﻠﻮﻟﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻟﻜﹰﺎ ﻟﻮﺍﻟﺪﻩ‪ ،‬ﻓﻬﻮ ﻳَﻌﺘﻖ ﻋﻠﻴﻪ ﺑﺴﺒﺐ ﺍﻟﺸﺮﺍﺀ ﻻ ﺑﺴﺒﺐ ﺇﻧﺸﺎﺀ ﺍﻟﻌﺘـﻖ‪،‬‬
‫ﻭﻟﺬﺍ ﻻ ﻳﺴﺘﻄﻴﻊ ‪ -‬ﻭﻟﻦ ﻳﺴﺘﻄﻴﻊ ‪ -‬ﻭﻟﺪٌ ﳎﺎﺯﺍﺓ ﻭﺍﻟﺪﻩ‪.‬‬
‫ﻒ َﻣِﻠّﻴﹰﺎ ﻫﺬﺍ ﺍﻻﺑ ُﻦ ﺍﻟﺴﺎﻋﻲ ﰲ ﺭﺿﺎ ﺍﷲ ﻭﺭﺿﺎ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﻨﺪ ﻗﻮﻝ ﺳﻴﺪﻧﺎ ﻣﻌﺎﺫ‬
‫ ﻭﹾﻟَﻴ ِﻘ ْ‬‫ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﲔ ﺳﺄﻟﻪ ﺳﺎﺋﻞ‪ :‬ﻣﺎ ﺣ ﱡﻖ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻮﻟﺪ؟‬
‫ﺖ ﻣﻦ ﺃﻫﻠﻚ ﻭﻣﺎﻟﻚ ﻣﺎ ﺃﺩﱠﻳ َ‬
‫ﻓﻘﺎﻝ‪) :‬ﻟﻮ ﺧﺮﺟ َ‬
‫ﺖ ﺣﻘﱠﻬﻤﺎ()‪.(١١٢‬‬
‫‪ -‬ﻭﹾﻟُﻴ َﺮﺩﱢﺩ ﻋﻠﻰ َﺳ ْﻤﻌِﻪ ﻗﻮ ﹶﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ )ﺕ‪ (١١٠‬ﺭﲪﻪ ﺍﷲ ﺣﲔ ﺳـﺌﻞ ﻋـﻦ ﺑـ ﱢﺮ‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﻘﺎﻝ‪) :‬ﺃﻥ َﺗْﺒﺬﹸﻝ ﳍﻤﺎ ﻣﺎ َﻣﹶﻠ ﹾﻜﺖَ‪ ،‬ﻭﺃﻥ ﺗﻄﻴﻌﻬﻤﺎ ﻓﻴﻤﺎ ﺃﻣﺮﺍﻙ ﺑﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺼﻴﺔ()‪.(١١٣‬‬
‫ﲔ َﻭ َﺟ َﺪ‬
‫ﺢ ﻣﺴﺎﻣ َﻊ ﻗﻠﺒﻪ ﺇﱃ ﺃﺑﻴﺎﺕ ﺭﺍﺋﻌﺔ ﺟﻴﱠﺎﺷﺔ‪ ،‬ﺻﺎﻏﻬﺎ ﺃﺏٌ ﺷﻔﻮﻕٌ ﺭﺣﻴﻢ ﺣ َ‬
‫ ﻭﹾﻟَﻴ ﹾﻔَﺘ ْ‬‫ﻀ ﱡﻦ ﻋﻠﻴﻪ ﻭﻳﺒﺨﻞ ﲟﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﻳﻘﺎﺑﻞ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﻌﻄﺎﺀ ﺑﺎﳊﺮﻣﺎﻥ ﻭﺍﳉﻔﺎﺀ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫ﻭﻟﺪَﻩ َﻳ ِ‬
‫ﻚ ﻭُﺗ ْﻨ َﻬ ـ ﹸﻞ‬
‫ـﲏ ﻋﻠﻴ ـ َ‬
‫ـﺎ ﺃﹶﺟـ‬
‫ُﺗ َﻌ ـ ﱡﻞ)‪ (١١٤‬ﲟـ‬
‫ﻚ ﻳﺎﻓﻌــﹰﺎ‬
‫ﻚ ﻣﻮﻟــﻮﺩﹰﺍ ﻭ ِﻋ ﹾﻠﺘُــ َ‬
‫ﻏﹶــ ﹶﺬ ْﻭﺗُ َ‬
‫ﺖ‬
‫ـ ْ‬
‫ـﻘﹾﻢ ﱂ ﺃﺑِـ‬
‫ـﺎﻓﹶﺘْﻚ ﺑﺎﻟﺴﱡـ‬
‫ـﺔﹲ ﺿـ‬
‫ﺇﺫﺍ ﻟﻴﻠـ‬
‫ﻚ ﺇﻻ ﺳـــﺎﻫِﺮﹰﺍ ﹶﺃَﺗ َﻤ ﹾﻠﻤَـــ ﹸﻞ‬
‫ﻟﺴُـــ ﹾﻘ ِﻤ َ‬
‫ﻚ ﺑﺎﻟـﺬﻱ‬
‫ﻕ ﺩﻭﻧـ َ‬
‫ﻛﺄﻧـﻲ ﺃﻧﺎ ﺍﳌﹶﻄﹾـﺮﻭ ُ‬
‫ﺖ ﺑــﻪ ﺩﻭﱐ ﻓﻌﻴﻨـــﻲ ﺗَـــ ْﻬ ُﻤ ﹸﻞ‬
‫ﹸﻃ ِﺮﻗﹾــ َ‬
‫ﻑ ﺍﻟـ ﱠﺮﺩَﻯ ﻧﻔﺴـﻲ ﻋﻠﻴـﻚ ﻭﺇﻬﻧـﺎ‬
‫ﲣﺎ ُ‬
‫ﺕ َﻭﻗﹾــﺖٌ ﻣُ َﺆﺟﱠــﻞﹸ‬
‫ﻟﹶــﺘَﻌﻠﻢُ ﺃ ﱠﻥ ﺍﳌــﻮ َ‬
‫ـﱵ‬
‫ﺴ ـ ﱠﻦ ﻭﺍﻟﻐﺎﻳ ـ ﹶﺔ ﺍﻟـ‬
‫ﺖ ﺍﻟ ﱢ‬
‫ـﺎ َﺑ ﹶﻠ ْﻐ ـ َ‬
‫ﻓﻠﻤـ‬
‫ﻚ ﹸﺃ َﺅﻣﱢـ ﹸﻞ‬
‫ﺖ ﻓﻴـ َ‬
‫ﺇﻟﻴﻬﺎ ﻣَـﺪَﻯ ﻣـﺎ ﻛﻨـ ُ‬
‫ﺖ ﺟﺰﺍﺋــﻲ ﻏِﻠﻈــ ﹰﺔ ﻭﻓﹶﻈﺎﻇﹶــ ﹰﺔ‬
‫َﺟ َﻌﻠﹾــ َ‬
‫ﺖ ﺍﳌﹸــ ْﻨ ِﻌﻢُ ﺍﳌﹸَﺘ ﹶﻔﻀﱢــﻞﹸ‬
‫ﻛﺄﻧــﻚ ﺃﻧــ َ‬
‫ﻉ ﺣــ ﱠﻖ ﹸﺃﺑُــ ﱠﻮﺗِﻲ‬
‫ﻚ ﺇ ﹾﺫ ﱂ ﺗَــ ْﺮ َ‬
‫ﹶﻓ ﹶﻠ ْﻴﺘَــ َ‬
‫ﺐ)‪َ(١١٥‬ﻳ ﹾﻔﻌَـ ﹸﻞ‬
‫ﺖ ﻛﻤﺎ ﺍﳉـﺎﺭ ﺍﳌﺼـﺎ ِﻗ ُ‬
‫ﻓﻌﻠ َ‬
‫ـ ْﻦ‬
‫ـﻮﺍﺭ ﻭﱂ َﺗﻜﹸـ‬
‫ـ ﱠﻖ ﺍﳉِـ‬
‫ــﻲ ﺣـ‬
‫ﻓﺄﻭﹶﻟ ْﻴﺘَﻨـ‬
‫)‪(١١٦‬‬
‫ﻚ َﺗ ْﺒﺨَــ ﹸﻞ‬
‫ﻋﻠــ ﱠﻲ ﲟــﺎ ٍﻝ ﺩﻭ ﹶﻥ ﻣﺎﻟِــ َ‬
‫ﻒ ﲨﻴﻌﹰﺎ ﻋﻠﻰ ﺩﺭﺟﺔ ﻭﺛﻮﺍﺏ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﺑ ُﻦ ﺃﰊ‬
‫‪ -‬ﻭﺃﻳﻀﺎﹰ‪ ،‬ﻓﻠَﻨ ِﻘ ْ‬
‫ﺍﻟﺪﻧـﻴﺎ)‪ (١١٧‬ﺑﺴﻨ ٍﺪ ﻣﺮﺳﻞ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫‪٣٠٤‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﻱ ﻧﻔﻘ ٍﺔ ﺃﻓﻀﻞ ﻣﻦ ﻧﻔﻘ ٍﺔ ﰲ ﺳﺒﻴﻞ ﺍﷲ؟‬
‫)ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﺃ ﱠ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻧﻔﻘﺔ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ(‪.‬‬
‫* ﻭﰲ ﺍﳋﺘﺎﻡ ﻟَﻴﻀْﺮﻉ ﻛ ﱞﻞ ﻣﻨﺎ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺏ ﺍﺭﲪﻬﻤﺎ ﻛﻤﺎ ﺭﺑّﻴﺎﻧـﻲ ﺻﻐﲑﺍﹰ‪ ،‬ﻭﻛﻤﺎ َﺭ َﻋﻴَﺎﻧـﻲ ﻛـﺒﲑﺍﹰ‪،‬‬
‫ﻱﺭ ﱢ‬
‫ﺏ ﺍﻏﻔﺮ ﱄ ﻭﻟﻮﺍﻟﺪ ﱠ‬
‫ﺭ ّ‬
‫ﱪ ﻬﺑﻤﺎ‪ ،‬ﻭﺍﻟﻘﻴﺎ ِﻡ ﲝﻘﻮﻗﻬﻤـﺎ‬
‫ﱄ ﺃﳝﺎ ﺇﺣﺴﺎﻥ‪ ،‬ﻭﻧﺴﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻮﻓﻘﻨﺎ ﻟﻠ ﱢ‬
‫ﻭﻛﻤﺎ ﺃﺣﺴﻨﺎ ﺇ ﱠ‬
‫ﺾ ﲨﻴﻠﻬﻤﺎ‪ ،‬ﻭﺃﻥ ﻳُ ﹾﻠ ِﻬ َﻤﻬُﻤﺎ ﺍﻟﺮﺿﺎ ﻋﻨـﺎ‪ ،‬ﻭﺃﻥ ﻳـﺮﺣﻢ‬
‫ﺣ ﱠﻖ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﺃﻥ ﻳﺮﺯﻗﻨﺎ ﺃﻥ ﻧﺮ ﱠﺩ ﳍﻤﺎ ﺑﻌ َ‬
‫ﺗﻘﺼﲑﻧﺎ ﰲ ﺣﻘﻬﻤﺎ‪ ،‬ﻭﺃﻥ ﳝ ﱠﺪ ﰲ ﺣﻴﺎﺗـﻬﻤﺎ ﻣﻊ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﺃﻥ ﻳﺘﻐﻤﺪﳘﺎ ﺑﺎﻟﺮﲪـﺔ ﺑﻌـﺪ‬
‫ﻭﻓﺎﺗـﻬﻤﺎ‪.‬‬
‫* ﻫﺬﺍ ﻣﺎ ﺗﻴﺴﱠﺮ ﱄ َﺟﻤْﻌﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻫﻮ ﺟُﻬﺪ ﺍ ﹸﳌ ِﻘﻞﹼ‪ ،‬ﻭﺃﺳﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺴـﺪﺍﺩ‬
‫ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺃﺭﺟﻮﻩ ﺟ ﱠﻞ ﻭﻋﻼ ﺃﻥ ﳚﻌـﻞ ﻋﻤﻠﻲ ﺧﺎﻟﺼﹰﺎ ﻟﻮﺟـﻬﻪ ﺍﻟﻜﺮﱘ ﺇﻧﻪ ﺧﲑ ﻣﺴـﺆﻭﻝ‪،‬‬
‫ﻭﻫﻮ ﺟﻮﺍﺩ َﺑ ﱞﺮ ﺭﺣﻴﻢ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭﻵﺑﺎﺋﻨﺎ ﻭﺃﹸﻣﻬﺎﺗﻨﺎ ﻭﻣﺸﺎﳜﻨﺎ ﻭﺃﻫﻠﻴﻨﺎ ﻭﻣَﻦ ﻳﻠﻮﺫ ﺑﻨﺎ‪ ،‬ﻭﻟﻜﻞ ﻣَﻦ ﻟﻪ ﺣـ ﱞﻖ‬
‫ﻋﻠﻴﻨﺎ‪ ،‬ﻭﻟﻠﻤﺴﻠﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ‪ ،‬ﺍﻷﺣﻴﺎ ِﺀ ﻣﻨﻬﻢ ﻭﺍﻷﻣﻮﺍﺕ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺳـﻴﺪ‬
‫ﺍﻟﺴﺎﺩﺍﺕ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﹸﻭﱄ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻜﺮﺍﻣﺎﺕ‪ ،‬ﻭﺳﻠﱠﻢ ﺗﺴﻠﻴﻤﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺃﻭ ﹰﻻ‬
‫ﻭﺁﺧﺮﹰﺍ‪.‬‬
‫‪  ‬‬
‫א‪‬א‪‬א‪ ‬‬
‫‪‬‬
‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﻣَﻦ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﲝﺴﻦ ﺍﻟﺼﺤﺒﺔ؟ ‪. ٤٠١/١٠‬‬
‫)‪ (2‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻟﻔﻀﻞ ﰲ ﺭﺿﺎ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪ ، ٣١١ /٤‬ﻭﻗـﺎﻝ‪ :‬ﺣـﺪﻳﺚ‬
‫ﺻﺤﻴﺢ‪.‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣٠٥‬‬
‫)‪ (3‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻟﻔﻀﻞ ﰲ ﺭﺿﺎ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪ ، ٣١٠ /٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ِﺣﺒﱠﺎﻥ‬
‫)ﺍﻹﺣﺴﺎﻥ( ‪ ،(٤٢٩) ١٧٢ /٢‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ‪ ، ١٥١ /٤‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬
‫)‪ (4‬ﻳُﻨﻈﺮ ﻟﺘﻌﺮﻳﻒ )ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ(‪ :‬ﻣﺸﺎﺭﻕ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ ‪ ، ١٠٠ /٢ ، ٨٤ /١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪/١٠‬‬
‫‪ ، ٤٠٦‬ﲢﺮﻳﺮ ﺃﻟﻔﺎﻅ ﺍﻟﺘﻨﺒﻴﻪ ﻟﻠﻨﻮﻭﻱ ﺹ ‪ ، ١٤٩‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨـﲑ )ﺑـﺮﺭ(‪ ،‬ﺍﻟﻜﻠﻴـﺎﺕ ﻟﻠﻜﻔـﻮﻱ‬
‫ﺹ‪ ،٢٣١‬ﻣﻄﺎﻟﻊ ﺍﻟﺒﺪﻭﺭ ﻟﻠﻐﻤﺎﺭﻱ ﺹ ‪. ٣‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﻟﻠﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ ‪ ، ٣٢٩ /٩‬ﺷـﺮﺡ ﺃﺩﺏ‬
‫ﺍﻟﻘﺎﺿﻲ ﻟﻠﺨﺼﺎﻑ ﻟﻠﺼﺪﺭ ﺍﻟﺸﻬﻴﺪ‪ ، ٣٣٣ - ٣١٧ /٤‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴـﻲ ‪ ،٢٢٢/٥‬ﺗﺒـﻴﲔ‬
‫ﺍﳊﻘﺎﺋﻖ ‪ ،٦٤/٣‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪ ،٣٠/٤‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ ‪ ،٢٢٣ -٢٢٠ /٤‬ﺍﻟﻘﻮﺍﻧــﲔ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﻻﺑﻦ ﺟﺰﻱ ﺹ ‪ ، ١٤٨‬ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﻻﺑﻦ ﺣﺠﺮ ‪ ، ٣٤٤ /٨‬ﺍﳌﻐﻨـﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪٢٨٨ /٦‬‬
‫ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ ‪ ، ١٥٤ /٧‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪. ٣١٧ /٤‬‬
‫)‪ (6‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻔﻘﺎﺕ ﻟﻠﺨﺼﺎﻑ ﻟﻠﺼﺪﺭ ﺍﻟﺸﻬﻴﺪ ﺹ ‪. ٦٤‬‬
‫)‪ (7‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ، ٢٢١ /٥‬ﻭﺍﳌﺼﺎﺩﺭ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫)‪ (8‬ﻭﻣﻌﲎ ﲤﻠﱠﻚ ﺍﻟﺸﻲﺀ ﲤﻠﹼﻜﹰﺎ‪ :‬ﺃﻱ َﻣ ﹶﻠﻜﹶﻪ ﻗﻬﺮﹰﺍ‪ .‬ﻳﻨﻈﺮ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﻣﻠﻚ(‪.‬‬
‫)‪ (9‬ﺳﻴﺄﰐ ﲣﺮﳚﻪ ﻋﻨﺪ ﺫﻛﺮ ﺃﺩﻟﺔ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺴﺄﻟﺔ ﺹ ‪.٢٤- ٢٣‬‬
‫)‪ (10‬ﺫﹸﻛﺮ ﰲ ﺗﺮﲨﺔ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺍﳊﻨﺒﻠﻲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ )‪ ٧٠٥‬ﻫـ ‪ ٧٤٤ -‬ﻫـ( ﺭﲪﻪ ﺍﷲ ﺃﻥ‬
‫ﻟﻪ ﺟﺰﺀﹰﺍ ﰲ )ﲤﻠﻚ ﺍﻷﺏ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﻣﺎ ﺷﺎﺀ(‪ ،‬ﻛﻤﺎ ﻫﻮ ﰲ ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﻻﺑﻦ ﺭﺟـﺐ ‪/٢‬‬
‫‪ ، ٤٣٨‬ﻭﱂ ﺃﻗﻒ ﻋﻠﻴﻪ ﺑﻌﺪ ﲝﺚ ﻭﺗﻔﺘﻴﺶ ﻓﻴﻤﺎ ﺗﻴﺴّﺮ ﱄ ﻣﻦ ﻓﻬﺎﺭﺱ ﺍﳌﺨﻄﻮﻃﺎﺕ‪.‬‬
‫ﻭﻟﻸﻣﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﺻﺎﺣﺐ ) ُﺳﺒُﻞ ﺍﻟﺴﻼﻡ( ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ )ﺕ ‪ (١١٨٢‬ﺭﲪﻪ ﺍﷲ‪ ،‬ﺭﺳﺎﻟﺔﹲ ﻟﻄﻴﻔﺔ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻃﺒﻌﺖ ﰲ )‪ (١٥‬ﺻﻔﺤﺔ ‪ ،‬ﲰﱠﺎﻫﺎ‪) :‬ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﻭﲢﻘﻴ ُﻖ ﺍﳊﻖ‬
‫ﰲ ﺫﻟﻚ(‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺻﻮﺭﺓ ﺍﳌﺨﻄﻮﻃﺔ‪ ،‬ﻟﻜﻨﻬﺎ ﻃﹸﺒﻌﺖ ﺑﻌﻨﻮﺍﻥ‪) :‬ﺭﺳـﺎﻟﺔ ﻟﻄﻴﻔـﺔ ﰲ ﺷـﺮﺡ‬
‫ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪.‬‬
‫ﻭﻫﻲ ﻣﻦ ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺒﲑﻭﺕ‪ ،‬ﻋﺎﻡ ‪ ، ١٤٢٢‬ﺿﻤﻦ ﺳﻠﺴﻠﺔ‪ :‬ﻟﻘﺎﺀ ﺍﻟﻌﺸـﺮ ﺍﻷﻭﺍﺧـﺮ‬
‫ﺑﺎﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﺑﺮﻗﻢ )‪ ،(٢٨‬ﺑﺘﺤﻘﻴﻖ ﺍﻷﺳﺘﺎﺫ ﻣﺴﺎﻋﺪ ﺳﺎﱂ ﺍﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ‪.‬‬
‫)‪ (11‬ﻛﻤﺎ ﲰّﺎﻫﻢ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﰲ ﺭﺳﺎﻟﺘـﻪ ﻋﻦ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﺹ ‪. ٢٩‬‬
‫‪٣٠٦‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫)‪ (12‬ﺷﺮﺡ ﻣﻌﺎﻧـﻲ ﺍﻵﺛﺎﺭ ﻟﻠﻄﺤﺎﻭﻱ ‪ ، ١٥٨ /٤‬ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ‪ ، ٢٧٧ /٤‬ﺍﳌﺒﺴـﻮﻁ ﻟﻠﺴﺮﺧﺴـﻲ ‪/٧‬‬
‫‪ ، ١٣٩ /٣٠ ،١٧٥‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪ ،٣٠ /٤‬ﺍﻟﻠﺒﺎﺏ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻜﺘـﺎﺏ ‪، ٥٩٩ /٢‬‬
‫ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﺼﻐﺎﺭ ‪ ، ٣٦٧ /١‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ‪ ، ٩٨ /٥‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳـﺔ ‪ ، ٥٦٧ /١‬ﻓـﺘﺢ‬
‫ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ ‪ ،٢٢٣/٤‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ‪ ،١٤٢ /١٣‬ﻣﺒﺎﱐ ﺍﻷﺧﺒﺎﺭ ﻟﻠﻌﻴﻨـﻲ‪ ،‬ﳐﻄـﻮﻁ ﺝ‪،٣‬‬
‫ﻟﻮﺣﺔ ‪ ،٢٣١‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ‪ ،٢٢٣ /٤‬ﺷﺮﺡ ﺍﻟﻄﻴﱯ ﻋﻠﻰ ﺍﳌﺸﻜﺎﺓ )ﺍﻟﻜﺎﺷﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺴـﻨﻦ(‬
‫‪ ، ١٩ /٦‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪ ، ٦٩٦ /٥‬ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﻄﻴﻔﺔ ﺷـﺮﺡ ﻣﺴـﻨﺪ ﺍﻹﻣـﺎﻡ ﺃﰊ ﺣﻨﻴﻔـﺔ‬
‫)ﳐﻄﻮﻁ(‪.‬‬
‫)‪ (13‬ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ ‪ ، ٢٧٥ /٥‬ﺑ ﱡﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻟﻠﻄﺮﻃﻮﺷﻲ ﺹ ‪ ، ١٨٣‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻟﻠـﺪﺭﺩﻳﺮ‬
‫‪ ، ٢٦١ /٢‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ ‪ ،٢٩٢ /١‬ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﻻﺑﻦ ﺍﻟﻌﺮﰊ ‪.١١١/٦‬‬
‫)‪ (14‬ﺍﻷﻡ ‪ ، ١٠٦ /٧‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺹ ‪ ، ٤٦٨‬ﲢﻔﺔ ﺍﶈﺘﺎﺝ ‪ ، ١٨٦ /٥‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ‬
‫‪ ، ٣٢٩ /٩‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ ‪ ، ١٨٢ /٥‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ‪ ، ٤٨١ /٧‬ﻓﻴﺾ ﺍﻟﻘـﺪﻳﺮ ﻟﻠﻤﻨـﺎﻭﻱ‬
‫‪ ،٤٩ /٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ، ٢١٢ -٢١١ /٥‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴـﺎﻥ( ‪ ، ١٤٢ /٢‬ﺷـﺮﺡ‬
‫ﺍﻟﻨﺴﺎﺋﻲ ﻟﻠﺴﻴﻮﻃﻲ ‪. ١٤١ /٧‬‬
‫)‪ (15‬ﺍﻹﻧﺼﺎﻑ ‪ ، ١٥٤ /٧‬ﻣﻌﻮﻧﺔ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ‪. ٦١ /٦‬‬
‫)‪ (16‬ﺍﶈﻠﻰ ‪. ١٠٥ /٨‬‬
‫)‪ (17‬ﺍﳌﺼﻨّﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ ، ١٦١ /٧‬ﺍﶈﻠﻰ ‪ ١٠٢ /٨‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻳﻨﻈﺮ ﻟﻘـﻮﻝ ﺷـﺮﻳﺢ‪ :‬ﺍﳌﺼـﻨﻒ‬
‫ﻼ ﲟﻬﺮ ﺍﺑﻨﺘﻪ‪.‬‬
‫ﺲ ﺭﺟ ﹰ‬
‫ﻟﻌﺒﺪﺍﻟﺮﺯﺍﻕ ‪ ،٢٢١ /٦‬ﻓﺈﻧﻪ َﺣَﺒ َ‬
‫)‪ (18‬ﻣﺒﺎﻧـﻲ ﺍﻷﺧﺒﺎﺭ ﻟﻠﻌﻴﻨـﻲ‪ ،‬ﳐﻄﻮﻁ ﺝ‪ ،٣‬ﻟﻮﺣﺔ ‪.٢٣٣‬‬
‫)‪ (19‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺼﻨﱠﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ ،١٥٩ /٧‬ﺍﳌﺼﻨﱠﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ‪ ،١٣٠ /٩‬ﺳﻨﻦ ﺍﻟﺘﺮﻣـﺬﻱ ‪،٦٤ /٣‬‬
‫ﺷﺮﺡ ﻣﻌﺎﻧـﻲ ﺍﻵﺛﺎﺭ ‪ ،١٥٨ /٤‬ﻣﺒﺎﻧـﻲ ﺍﻷﺧﺒﺎﺭ ﻟﻠﻌﻴﻨـﻲ )ﳐﻄﻮﻁ(‪ ،‬ﺍﶈﻠـﻰ ‪ ،١٠٤ /٨‬ﺭﺳـﺎﻟﺔ‬
‫ﺍﻟﺼﻨﻌﺎﻧـﻲ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﺹ ‪ ،٢٧‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟـﺎﻣﻊ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﻟﻠﻤﺒﺎﺭﻛﻔﻮﺭﻱ ‪ ،٥٩٢/٤‬ﻭﻏﲑ ﻫﺬﺍ ﻣﻦ ﺍﳌﺮﺍﺟﻊ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬
‫)‪ (20‬ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺧﻼﻑ ﻫﺬﺍ‪ ،‬ﻟﻜﻦ ﱂ ﻳﺼﺢ‪ ،‬ﻛﻤﺎ ﰲ ﺍﶈﻠﻰ ‪.١٠٦ -١٠٥ /٨‬‬
‫)‪ (21‬ﺗﻨﻈﺮ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺣﺎﺷﻴﺔ )‪ ،(٤‬ﻭﻣﺎ ﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻣﻦ ﻣﺼـﺎﺩﺭ‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣٠٧‬‬
‫* ﻭﻳﻨﺒﻪ ﻫﻨﺎ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﳋﻄﺎﰊ ﺣﲔ ﹶﺫ ﹶﻛ َﺮ ﰲ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ‪ ١٨٣ /٥‬ﻗﻮ ﹶﻝ ﺍﺠﻤﻟﻴﺰﻳﻦ ﻟﻸﺏ ﹶﺃ ْﺧ ﹶﺬ ﻣﺎﻝ ﻭﻟﺪﻩ ﻣﻄﻠﻘﺎﹰ‪،‬‬
‫ﻗﺎﻝ‪) :‬ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ(‪.‬‬
‫ﻭَﻧ ﹶﻘ ﹶﻞ ﻣﺜ ﹶﻞ ﻛﻼﻡ ﺍﳋﻄﺎﰊ ﺍﺑ ُﻦ ﺍﳌﻠﻘﻦ ﰲ ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ )ﳐﻄﻮﻁ ﺝ‪ ،٤‬ﻟﻮﺣﺔ ‪ (٢٣٥‬ﻓﻘﺎﻝ‪) :‬ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻬﺬﺏ‬
‫)ﺍﳌﻄﻠﺐ؟(‪ :‬ﱂ ﻳﺬﻫﺐ ﺃﺣﺪ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺇﺑﺎﺣﺔ ﺍﳌﺎﻝ ﻟﻮﺍﻟﺪﻩ ﺑﻐﲑ ﺳﺒﺐ ﻓﻴﻤﺎ ﻳُﻌﻠﻢ( ﺍﻫـ ﻭﻗﺪ ﻧﻘـﻞ‬
‫ﺦ ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﻟﺴﻨﺪﻱ ﺍﻷﻧﺼﺎﺭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ )ﺍﳌﻮﺍﻫـﺐ ﺍﻟﻠﻄﻴﻔـﺔ(‬
‫ﻛﻼﻣﻪ ﻫﺬﺍ ﺍﻟﺸﻴ ُ‬
‫ﳐﻄﻮﻁ ﺝ‪ ،٢‬ﻟﻮﺣﺔ ‪ ،٣٤٦‬ﻛﻤﺎ ﺳﻴﺄﰐ‪.‬‬
‫ﺺ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺹ‪،٤٦٨‬‬
‫ﰒ ﻭﺟﺪﺕ ﻣَﻦ ﻫﻮ ﺃﺳﺒﻖ ﻣﻨﻬﻤﺎ ﻧ ﱠ‬
‫ﻭﻛﺄﻧﻪ ﻳﺮﻳﺪ ﺑﻘﻮﻟﻪ‪) :‬ﱂ َﻳﻘﹸﻞ ﺑﻪ ﺃﺣﺪ( ﺃﻱ ﺃﻧﻪ ﻗﻮﻝﹲ ﳐﺎﻟﻒ ﳉﻤﺎﻫﲑ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻓﻬﻮ ﻏﲑ ﻣﻌﺘﺒَﺮ ﻋﻨﺪﻩ‪ ،‬ﻓﻜﺄﻧﻪ‬
‫ﱂ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ‪ ،‬ﻭﻣﺎ ﻧُﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻓﻬﻮ ﻣﺆﻭﻝ ﻛﻢ ﺳﻴﺄﰐ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺼﻨﻌﺎﱐ ﰲ ﺭﺳﺎﻟﺘﻪ ﺹ‪ ،٢٧‬ﻓﻘﺪ ﺫﻛﺮ ﻛﻼﻡ ﺍﳋﻄﺎﰊ ﻣﻨَﺘﻘِﺪﹰﺍ ﻟﻪ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﻭﻻ ﻳُﻐَﺘ ﱡﺮ ﺑﻘﻮﻟﻪ(‪.‬‬
‫)‪ (22‬ﺍﶈﻠﻰ ‪ ١٠٤ /٨‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻳﻨﻈﺮ ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.١٥٩-١٥٨ /٧‬‬
‫)‪ (23‬ﺍﶈﻠﻰ ‪ ١٠٤ /٨‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻳﻨﻈﺮ ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.١٥٩-١٥٨ /٧‬‬
‫)‪ (24‬ﺃﻱ ﺃﺧﺬ ﻣﻨﻪ ﺃﺑﻮﻩ ﹶﺃ َﻣ ﹰﺔ ﻟﻪ‪ ،‬ﻟﻴﺴﺖ ﻣﻠﻜﹰﺎ ﻟﻸﺏ‪.‬‬
‫ﺕ‬
‫ﺺ ﰲ ﺍﶈﻠﻰ )ﻃﺒﻌﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺷﺎﻛﺮ( ‪ ١٠٤ /٨‬ﳏﺮﱠﻓﹰﺎ ﺇﱃ‪) :‬ﻭﺃﻣﻮﺍﻟﻜﻢ ﻟﻜﻢ(‪ ،‬ﰒ ﻭﺟـﺪ ُ‬
‫)‪ (25‬ﺟﺎﺀ ﺍﻟﻨ ﱡ‬
‫ﻼ ﻋﻦ ﺍﶈﻠﻰ‪.‬‬
‫ﺺ ﺻﺤﻴﺤﹰﺎ ﻛﻤﺎ ﺃﺛﺒﺘـﻪ ﰲ ﺭﺳﺎﻟﺔ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﺹ‪ ،٢٤‬ﻧﻘ ًﹰ‬
‫ﺍﻟﻨ ﱠ‬
‫)‪ (26‬ﺍﳌﻐﻨـﻲ ‪ ،٢٨٨ /٦‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ‪ ،٢٨٨ /٦‬ﺍﶈﺮﺭ ‪ ،٣٧٥ /١‬ﺍﳌﺒﺪﻉ ‪ ،٣٨١ /٥‬ﻣﻌﻮﻧﺔ ﺃﻭﱄ ﺍﻟﻨﻬﻰ‬
‫‪ ،٦١ /٦‬ﺍﻹﻧﺼﺎﻑ ‪ ،١٤٥ /٧‬ﺍﳌﻨﺢ ﺍﻟﺸﺎﻓﻴﺎﺕ ‪ ،٤٦٠ /٢‬ﻛﺸـﺎﻑ ﺍﻟﻘﻨـﺎﻉ ‪ ،٣١٧ /٤‬ﺷـﺮﺡ‬
‫ﻣﻨﺘـﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ ﻟﻠﺒﻬﻮﰐ ‪ ،٥٢٧ /٢‬ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﺹ‪.٢٧٢‬‬
‫)‪.٣١٧/٤ (27‬‬
‫)‪ (28‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺑﲎ ﰲ ﺣﻘﻪ ﻣﺎ ﻳﻀﺮ ﲜﺎﺭﻩ‪ ،٧٨٤ /٢ ،‬ﺍﳌﺴـﺘﺪﺭﻙ ﻟﻠﺤـﺎﻛﻢ ‪/٢‬‬
‫‪ ،٥٨ -٥٧‬ﻭﺻﺤﺤﻪ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ﻋﻠﻰ ﺗﺼﺤﻴﺤﻪ‪ ،‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ ،٧٧ /٣‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ‪/٦‬‬
‫‪.٦٩‬‬
‫ﳊﻜﹶﻢ(‪) :‬ﻟﻪ ﻃﺮﻕ ﻳﻘﻮﱢﻱ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ(‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺃﺭﺑﻌﻴﻨﻪ )ﺹ‪ ٢٦٦‬ﻣﻊ ﺷﺮﺣﻪ‪ :‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍ ِ‬
‫ﺍﻫـ‪ .‬ﻭﻭﺍﻓﻘﻪ ﺍﺑ ُﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﰲ ﺷﺮﺣﻪ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ(‪ ،‬ﰒ ﻧﻘﻞ ﺍﺑﻦ ﺭﺟﺐ ﻋـﻦ ﺍﺑـﻦ‬
‫‪٣٠٨‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﺍﻟﺼﻼﺡ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺳﻨﺪﻩ ﺍﻟﺪﺍﺭﻗﻄﻨـﻲ ﻣﻦ ﻭﺟﻮﻩ‪ ،‬ﻭﳎﻤﻮﻋﻬﺎ ﻳﻘﻮﱢﻱ ﺍﳊﺪﻳﺚ ﻭﳛﺴﱢﻨﻪ‪ ،‬ﻭﻗﺪ‬
‫ﺗﻘﺒّﻠﻪ ﲨﺎﻫﲑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﻪ( ﺍﻫـ‪.‬‬
‫)‪ (29‬ﺗﻨﻈﺮ ﻣﺼﺎﺩﺭ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﺍﳌﺘﻘﺪﻣﺔ‪.‬‬
‫)‪ (30‬ﻳﻌﻨـﻲ ﺍﻹﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻳﻨﻈﺮ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺹ‪.١٨٨-١٨٧‬‬
‫)‪.١٥٤ /٧ (31‬‬
‫)‪.٦٥٢ /٤ (32‬‬
‫)‪ (33‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ‪.١٧ /٣‬‬
‫)‪ (34‬ﺹ‪.٣‬‬
‫)‪ (35‬ﺍﶈﻠﻰ ‪ ،١٠٧/٨‬ﻭﻳﻨﻈﺮ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ﻟﻠﻄﺤﺎﻭﻱ ‪.٢٧٧/٤‬‬
‫)‪ (36‬ﺍﻟﺮﺳﺎﻟﺔ ﺹ‪.٤٦٨‬‬
‫)‪ (37‬ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ‪.٢٧٧/٤‬‬
‫)‪ (38‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ‪ ،٤٨١ /٧‬ﻭﻳﻨﻈﺮ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ ‪.٢٢٣/٤‬‬
‫)‪ (39‬ﺍﶈﻠﻰ ‪ ،١٠٨ ،١٠٦ /٨‬ﻭﻳﻨﻈﺮ ﺍﻟﻜﺎﺷﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺴﻨﻦ )ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ( ﻟﻠﻄﻴﱯ ‪١٩/٦‬‬
‫)‪ (40‬ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ﻟﻠﻄﺤﺎﻭﻱ ‪.٢٧٧ /٤‬‬
‫)‪ (41‬ﻳﻨﻈﺮ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ ‪.٤٨١ /٧‬‬
‫)‪ (42‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳊﺞ‪ ،‬ﺑﺎﺏ ﺍﳋـﻄﺒﺔ ﺃﻳﺎﻡ ﻣﻨـﻰ ‪ ،٣٧٥/٣‬ﺻﺤﻴﺢ ﻣﺴـﻠﻢ‪ ،‬ﺍﳊﺞ‪ ،‬ﺑﺎﺏ ﺣﺠـﺔ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.٨٨٩ /٢‬‬
‫ﲑ ﺍﻟﻄﺤﺎﻭﻱ ﺃﻳﻀﹰﺎ‪.‬‬
‫)‪ (43‬ﺷﺮﺡ ﻣﻌﺎﻧـﻲ ﺍﻵﺛﺎﺭ ‪ ،١٥٩/٤‬ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻌﻤﻮﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻏ ُ‬
‫)‪ (44‬ﻣﺒﺎﻧـﻲ ﺍﻷﺧﺒﺎﺭ ﻟﻠﻌﻴﻨـﻲ )ﳐﻄﻮﻁ(‪.‬‬
‫)‪ (45‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )ﺯﻳﺎﺩﺍﺕ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ( ‪ ،٧٢ /٥‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ ،٢٦ /٣‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ‪،١٠٠/٦‬‬
‫‪.١٨٢ /٨‬‬
‫ﻭﺫﻛﺮ ﻟﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ‪ ٤٥/٣‬ﻋﺪﺓ ﻃﺮﻕ‪ ،‬ﻣﻊ ﺷﻮﺍﻫﺪ ﻋﺪﺓ‪ ،‬ﻭﻳﻨﻈﺮ ﺻﺤﻴﺢ ﺍﺑـﻦ‬
‫ﺣﺒﺎﻥ )ﺍﻹﺣﺴﺎﻥ( ‪ ،(٥٩٧٨) ٣١٦/١٣‬ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪.١٧١ /٤‬‬
‫)‪ (46‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ‪ ،٤٨١/٧‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨـﻲ ‪ ،٢٣٦ /٤‬ﻭﻫﻮ ﻓﻴﻬﻤﺎ ﻣﺮﺳﻞ ﻋﻦ ِﺣﺒﱠﺎﻥ ﺑﻦ ﺃﰊ‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣٠٩‬‬
‫َﺟﺒَﻠﺔ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﳏﻤﺪ ﴰﺲ ﺍﳊﻖ ﺍﻟﻌﻈﻴﻢ ﺁﺑﺎﺩﻱ ﰲ ﺍﻟﺘﻌﻠﻴـﻖ ﺍﳌﻐﻨــﻲ ﻋﻠـﻰ ﺳـﻨﻦ‬
‫ﺍﻟﺪﺍﺭﻗﻄﻨـﻲ‪) :‬ﻭﻫﻮ ﺗﺎﺑﻌﻲ ﺛﻘﺔ‪ - ،‬ﻭﻫﻮ ﻛﺬﻟﻚ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘـﻬﺬﻳﺐ ﺹ‪ ،- (١٠٧١) ١٨٣‬ﻗﺎﻝ‬
‫ﺼﺪَﰲ ﺃﺧﻮ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﳛﲕ‪ :‬ﻟﻴّﻨﻪ ﺃﲪﺪ ( ﺍﻫـ‪ .‬ﻗﻠـﺖ‪:‬‬
‫ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺃﻳﻀﹰﺎ‪ :‬ﻭﻓﻴﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳛﲕ ﺍﻟ ﱠ‬
‫ﻳﻨﻈﺮ ﺍﳌﻐﻨـﻲ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﻟﻠﺬﻫﱯ ‪ ،(٣٦٥٦) ٥٥٠ /١‬ﻭﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ‪.(٤٧١٨) ١٤٨ /٥‬‬
‫ﺚ ﰲ ﺍﳌﻐﻨـﻲ ‪ ٢٨٨ /٦‬ﻟﺴﻨﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪.‬‬
‫ﻭﻋﺰﺍ ﺍﺑ ُﻦ ﻗﺪﺍﻣﺔ ﺍﳊﺪﻳ ﹶ‬
‫)‪) (47‬ﺍﳌﹶﻨـﻴﺤﺔ‪ :‬ﺃﻥ ﻳﻌﻄﻴﻪ ﻧﺎﻗﺔ ﺃﻭ ﺷﺎﺓ ﻳﻨﺘﻔﻊ ﺑﻠﺒﻨﻬﺎ‪ ،‬ﻭﻳُﻌﻴﺪﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﻋﻄﺎﻩ ﻟﻴﻨﺘﻔﻊ ﺑ َﻮﺑَﺮﻫﺎ ﻭﺻـﻮﻓﻬﺎ‬
‫ﺯﻣﺎﻧﺎﹰ‪ ،‬ﰒ ﻳﺮﺩﱡﻫﺎ (‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﲑ ‪.٣٦٤ /٤‬‬
‫)‪ (48‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻟﻀﺤﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﻣﻦ ﱂ ﳚﺪ ﺍﻷﺿﺤﻴﺔ ‪ ،(٤٣٦٥) ٢١٢ /٧‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﻀـﺤﺎﻳﺎ‪،‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺇﳚﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ ‪ ،(٢٧٨٩) ٢٢٧ /٣‬ﻣﺴﻨﺪ ﺃﲪﺪ ‪ ،١٦٩ /٢‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤـﺎﻛﻢ‬
‫‪ ،٢٢٣ /٤‬ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﱂ ﳜﺮّﺟﺎﻩ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪ ،‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒـﺎﻥ )ﺍﻹﺣﺴـﺎﻥ(‬
‫‪ ،(١٩١٤) ،٢٣٥ /١٣‬ﺷﺮﺡ ﻣﻌﺎﻧـﻲ ﺍﻵﺛﺎﺭ ‪.١٥٩ /٤‬‬
‫ﻱ ﰲ ﳐﺘﺼﺮ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،٩٢ /٤‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﻴﻨـﻲ ﰲ ﻣﺒﺎﻧـﻲ ﺍﻷﺧﺒﺎﺭ‬
‫ﻭﻗﺪ ﺳﻜﺖ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﳌﻨﺬﺭ ﱡ‬
‫)ﳐﻄﻮﻁ(‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺍﻟﺴﺎﻋﺎﰐ ﺍﻟﺒﻨﺎ ﰲ‪ :‬ﺑﻠﻮﻍ ﺍﻷﻣﺎﻧـﻲ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﻧـﻲ ﺗﺮﺗﻴـﺐ‬
‫ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﻟﺸﻴﺒﺎﻧـﻲ ‪ :٧٩ /١٣‬ﺳﻨﺪﻩ ﺟﻴﺪ‪.‬‬
‫* ﻭﺃﻧﺒّﻪ ﻫﻨﺎ ﺃﻥ ﻣﻜﺎﻥ ﺍﻟﺸﺎﻫﺪ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﻮ‪) :‬ﻣﻨـﻴﺤﺔ ﺍﺑﻨـﻲ( ﺟﺎﺀ ﰲ ﻃﺒﻌﺔ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻟـﱵ‬
‫ﻫﻲ ﻣﻊ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﻭﰲ ﻃﺒﻌﺔ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺑﺈﺧﺮﺍﺝ ﻋﺰﺕ ﺍﻟﺪﻋﺎﺱ‪ ،‬ﺟـﺎﺀ ﺍﻟـﻨﺺ ﻫﻜـﺬﺍ‪:‬‬
‫ﺖ‪) :‬ﻣﻨـﻴﺤﺔ ﺍﺑﻨـﻲ(‪ ،‬ﻛﻤﺎ ﻫﻲ ﻋﻨﺪ ﺍﻟﻄﺤﺎﻭﻱ ﰲ ﺷﺮﺡ ﻣﻌﺎﻧـﻲ‬
‫)ﻣﻨـﻴﺤﺔ ﺃﻧﺜﻰ(‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒ ﱡ‬
‫ﺍﻵﺛﺎﺭ ‪ ،١٥٩ /٤‬ﻭﻛﺬﻟﻚ ﰲ ﻃﺒﻌﺔ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﶈﻘﻘﺔ ﻋﻠﻰ ﲦﺎﻧـﻲ ﻧﺴﺦ ﺧﻄﻴﺔ ﺑﻌﻨﺎﻳـﺔ ﻓﻀـﻴﻠﺔ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻮﺍﻣﺔ ‪ ،٣٥٦ /٣‬ﻭﻳُﻨﻈﺮ ﺗﻌﻠﻴﻘﻪ ﻭﺑﻴﺎﻧﻪ ﻟﻔﻮﺍﺭﻕ ﺍﻟﻨﺴﺦ‪.‬‬
‫)‪ (49‬ﺷﺮﺡ ﻣﻌﺎﻧـﻲ ﺍﻵﺛﺎﺭ ‪.١٥٩/٤‬‬
‫)‪ (50‬ﺍﶈﻠﻰ ‪.١٠٧ /٨‬‬
‫)‪ (51‬ﺍﳌﺒﺴﻮﻁ ‪.١٩٠ /٣٠‬‬
‫)‪ (52‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٢١١ /٥‬‬
‫ﻼ ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ )ﺕ‪ ،(١٩٨‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬
‫)‪ (53‬ﻳﻨﻈﺮ ﺍﳌﻐﻨـﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ٢٨٨ /٦‬ﻧﻘ ﹰ‬
‫‪٣١٠‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫‪ ،٦٩-٦٨ /٣٤‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ،٣١٧ /٤‬ﺭﺳﺎﻟﺔ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﻋﻦ ﺣﺪﻳﺚ )ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴـﻚ(‬
‫ﺹ‪.٣٥‬‬
‫)‪ (54‬ﺍﳌﻐﻨـﻲ ‪ ،٢٨٨ /٦‬ﻭﻳﻨﻈﺮ‪ :‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ٣١٧ /٤‬ﻭﻏﲑﳘﺎ‪.‬‬
‫ﺚ ﺍﻹﻣﺎ ُﻡ ﻋﺒﺪ ﺍﳊـﻖ‬
‫ﺢ ﺍﳊﺪﻳ ﹶ‬
‫ﺤَ‬
‫)‪ (55‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴﺎﻥ( ‪ ،٧٤-٧٢ /١٠ ،١٤٢ /٢‬ﻭﻗﺪ ﺻ ﱠ‬
‫ﺍﻹﺷﺒﻴﻠﻲ‪ ،‬ﻛﻤﺎ ﰲ ﺧﻼﺻﺔ ﺍﻟﺒﺪﺭ ﺍﳌﻨـﲑ ﺝ‪ ٢‬ﻭﺭﻗﺔ‪ ،١٢٣‬ﻧﻘﻞ ﺫﻟﻚ ﻋﻨﻪ ﳏﻘﻖ ﻛﺘـﺎﺏ ﺍﻹﺣﺴـﺎﻥ‬
‫‪ ،١٤٢ /٢‬ﻭﻳﻨﻈﺮ ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ‪.٣٣٩-٣٣٧ ،٢٧٥/٣‬‬
‫ﻭﻧﻘﻞ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ ‪) ٢١١ /٥‬ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﻗﺎﻝ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ ‪ -‬ﳐﺘﺼﺮ‬
‫ﺃﰊ ﺩﺍﻭﺩ ‪ :-١٨٣ /٥‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺭﻭﺍﻩ ﲬﺴﺔﹲ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﻭ ﹶﺫ ﹶﻛ َﺮ ﻃﺮﻗﻬﻢ‪ ،‬ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻓﻤﺠﻤﻮﻉ ﻃﺮﻗﻪ ﻻ ﲢﻄﹼﻪ ﻋﻦ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪،‬‬
‫ﻓﺘﻌﻴﱠﻦ ﺗﺄﻭﻳﻠﻪ( ﺍﻫـ‪ .‬ﻭﺻﺤﺤﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻴﻨـﻲ ﰲ ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ‪.١٤٢ /١٣‬‬
‫)‪.٢٠٤ /٢ (56‬‬
‫)‪ ،٢١٥ /٢ (57‬ﻭﻫﻮ ﻋﻨﺪ ﺃﰊ ﺩﺍﻭﺩ ﰲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺮﺟﻞ ﻳﺄﻛﻞ ﻣـﻦ ﻣـﺎﻝ ﻭﻟـﺪﻩ‬
‫‪ ،(٣٥٣٠) ٨٠١ /٣‬ﻭﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻨﺪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺠﺎﺭﺍﺕ‪ ،‬ﺑﺎﺏ ﻣﺎ‬
‫ﻟﻠﺮﺟﻞ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ‪.(٢٢٩١) ٧٦٩ /٢‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻮﺻﲑﻱ ﰲ ﺯﻭﺍﺋﺪ ﺍﺑﻦ ﻣﺎﺟﻪ‪) :‬ﺇﺳﻨﺎﺩﻩ ﺻﺤـﻴﺢ‪ ،‬ﻭﺭﺟﺎﻟـﻪ ﺛﻘﺎﺕ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ( ﺍﻫـ‪ ،‬ﻭﻳﻨﻈﺮ‬
‫ﺗﺼﺤﻴﺢ ﺍﺑﻦ ﺍﻟﺘﺮﻛﻤﺎﻧـﻲ ﻟﻠﺤﺪﻳﺚ ﻣﻊ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ‪ ،٤٨١ /٧‬ﻭﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ‪.٩ /٤‬‬
‫ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪) :٤٢٥ /٢‬ﻭﺍﳊﺪﻳﺚ ﺣﺴّﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺻﺤّﺤﻪ ﺃﺑﻮ ﺣﺎﰎ ﻭﺃﺑﻮ ﺯﺭﻋﺔ(‪.‬‬
‫)‪) (58‬ﺃﻱ ﻳﺴﺘﺄﺻﻠﻪ‪ ،‬ﻭﻳﺄﰐ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﺟﺎﺣﻬﻢ ﺍﻟﺰﻣﺎﻥ ﻭﺍﺟﺘﺎﺣﻬﻢ‪ :‬ﺇﺫﺍ ﺃﺗﻰ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻢ‪ ،‬ﻭﻣﻨﻪ‪:‬‬
‫ﺍﳉﺎﺋﺤﺔ‪ ،‬ﻭﻫﻲ ﺍﻵﻓﺔ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﳌﺎﻝ ﻓﺘـﻬﻠﻜﻪ( ﺍﻫـ ﻛﻤﺎ ﰲ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ ‪.١٨٣ /٥‬‬
‫)‪.١٧٩ /٢ (59‬‬
‫)‪ (60‬ﰲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺮﺟﻞ ﻳﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ‪ ،(٣٥٢٨) ٨٠٠/٣‬ﺳﻨﻦ ﺍﻟﺘﺮﻣـﺬﻱ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﺍﻟﺪ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ‪ ،(١٣٥٨) ٦٣٩ /٣‬ﻭﻗـﺎﻝ‪ :‬ﺣـﺪﻳﺚ ﺣﺴـﻦ‬
‫ﺻﺤﻴﺢ‪ ،‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﻜﺴﺐ ‪ ،(٤٤٥٠)٢٤١ /٧‬ﺳﻨﻦ ﺍﺑـﻦ‬
‫ﻣﺎﺟﻪ‪ ،‬ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻟﺘﺠﺎﺭﺍﺕ‪ ،‬ﺑﺎﺏ ﺍﳊﺚ ﻋﻠﻰ ﺍﳌﻜﺎﺳﺐ ‪ ،(٢١٣٧) ٧٢٣ /٢‬ﺷـﺮﺡ ﻣﻌﺎﻧــﻲ‬
‫ﺍﻵﺛﺎﺭ ‪ ،١٥٨ /٤‬ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ‪ ،٢٣٠ /٢‬ﺍﳌﻌﺠﻢ ﺍﻟﻜـﺒﲑ ﻟﻠﻄﱪﺍﻧــﻲ ‪،(١٠٠١٩) ٩٩ /١٠‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣١١‬‬
‫‪.(٦٩٦١) ٢٣٠ /٧‬‬
‫)‪ (61‬ﰲ ﺍﻟﺴﻨﻦ ‪ ،(٣٥٢٩) ٨٠١-٨٠٠ /٣‬ﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ ﰲ ﳐﺘﺼﺮ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ :١٨٣ /٥‬ﺣـﺪﻳﺚ‬
‫ﺣﺴﻦ‪.‬‬
‫)‪ (62‬ﰲ ﺭﺳﺎﻟﺘـﻪ ﻋﻦ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﺹ‪ ،٣٠‬ﻭﻳﻨﻈﺮ ﻧـﻴﻞ ﺍﻷﻭﻃﺎﺭ ‪ ،٦١١ /٦‬ﻭﻛـﺬﻟﻚ‬
‫ﻣﺼﺎﺩﺭ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧـﻲ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺬﻛﺮ‪.‬‬
‫)‪ (63‬ﺃﻱ ﺣﺪﻳﺚ‪) :‬ﹶﻟ َﻌ َﻦ ﺍﻟﻮﺍﴰﺔ ﻭﺍﳌﺴﺘﻮﴰﺔ‪ ،‬ﻭﺁ ِﻛ ﹶﻞ ﺍﻟﺮﺑﺎ ﻭﻣﻮﻛﻠﻪ(‪ ،‬ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‬
‫ﲦﻦ ﺍﻟﻜـﻠﺐ ‪ ،(٢٢٣٨) ٤٢٦ /٤‬ﺻﺤـﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺍﳌﺴﺎﻗﺎﺓ‪ ،‬ﺑﺎﺏ ﻟﻌﻦ ﺁﻛﻞ ﺍﻟﺮﺑﺎ ﻭﻣﻮﻛــﻠﻪ‬
‫‪.(١٥٩٧) ١٢١٨ /٣‬‬
‫)‪ (64‬ﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪) :٣٨٣ /١‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﻧـﻲ ﰲ ﺍﻷﻭﺳـﻂ ‪،(٧٩٥٦) ٥٨ /٨‬‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺈﺳﻨﺎﺩﻩ ﰲ ﺍﳌﺘﺎﺑﻌﺎﺕ(‪ .‬ﺍﻫـ‪.‬‬
‫)‪ (65‬ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﻟﻠﺒﺨﺎﺭﻱ ‪ ،٦٩ /١‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪) :٢١٧ /٤‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﻧـﻲ‪ ،‬ﻭﻓﻴـﻪ‬
‫َﺷﻬْﺮ ﺑﻦ َﺣ ْﻮﺷَﺐ‪ ،‬ﻭﺣﺪﻳﺜﻪ ﺣﺴﻦ‪ ،‬ﻭﺑﻘﻴﺔ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ(‪.‬ﺍﻫـ‬
‫)‪ (66‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ‪.٣١٤ /١٢‬‬
‫)‪ (67‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ ،٤٨١ /٧‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﻧـﻲ ‪ ،(٨١٠) ٤٤٨ /١‬ﻭﻗـﺎﻝ‪ :‬ﱂ ﻳـﺮﻭﻩ ﻋـﻦ‬
‫ﺇﲰﺎﻋﻴﻞ ﺇﻻ ﺍﳌﻨﺬﺭ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ‪) :١٩٠ /٣‬ﰲ ﺇﺳﻨﺎﺩﻩ ﺍﳌﻨﺬﺭ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻄﺎﺋﻲ‪ :‬ﻣﺘﺮﻭﻙ( ﺍﻫـ‪ ،‬ﻭﻣﺜﻠﻪ ﻋـﻦ‬
‫ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳌﻐﻨـﻲ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﻟﻠﺬﻫﱯ ‪.٣٢٣ /٢‬‬
‫)‪ (68‬ﺷﺮﺡ ﻣﻌﺎﻧـﻲ ﺍﻵﺛﺎﺭ ‪ ،١٥٨ /٤‬ﻭﻳﻨﻈﺮ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ‪.٢٧٧ /٤‬‬
‫)‪ (69‬ﺷﺮﺡ ﻣﻌﺎﻧـﻲ ﺍﻵﺛﺎﺭ ‪ ،١٥٨ /٤‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ‪ ،‬ﺍﳌﻘﺪﻣﺔ‪ ،‬ﺑﺎﺏ ﰲ ﻓﻀﺎﺋﻞ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،٣٦ /١‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ‪ ،‬ﺍﳌﻨﺎﻗﺐ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺃﰊ ﺑﻜـﺮ ﻭﻋﻤـﺮ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ،(٨١١٠) ٣٧ /٥‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴﺎﻥ( ‪ ،(٦٨٥٨) ٢٧٣ /١٥‬ﻣﺴﻨﺪ‬
‫ﺃﲪﺪ ‪.٢٥٣ /٢‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻴﻨـﻲ ﰲ ﻣﺒﺎﻧـﻲ ﺍﻷﺧﺒﺎﺭ )ﳐﻄﻮﻁ(‪ :‬ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪ .‬ﺍﻫـ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﻮﺻﲑﻱ ﰲ ﺯﻭﺍﺋﺪ ﺍﺑﻦ ﻣﺎﺟﻪ )ﻣﻊ‬
‫ﺍﻟﺴﻨﻦ(‪) :‬ﺇﺳﻨﺎﺩﻩ ﺇﱃ ﺃﰊ ﻫﺮﻳﺮﺓ ﻓﻴﻪ ﻣﻘﺎﻝ‪ ،‬ﻷﻥ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﻬـﺮﺍﻥ ﺍﻷﻋﻤـﺶ ﻳـﺪﻟﹼﺲ‪ ،‬ﻭﻛـﺬﺍ‬
‫‪٣١٢‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺻﺮﱠﺡ ﺑﺎﻟﺘﺤﺪﻳﺚ‪ ،‬ﻓﺰﺍﻝ ﺍﻟﺘﺪﻟﻴﺲ‪ ،‬ﻭﺑﺎﻗﻲ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ(‪ .‬ﺍﻫـ‪.‬‬
‫)‪.٢٧٧ /٤ (70‬‬
‫)‪ (71‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴﺎﻥ( ‪.١٤٣ /٢‬‬
‫)‪ (72‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ‪.١٨٣ /٥‬‬
‫)‪ (73‬ﻭﻗﺪ ﺳﺒﻖ ﺹ‪ ١٠‬ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ َﺳﺒَﻖ ﻬﺑﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺗﻘﺪّﻡ ﻫﻨﺎﻙ ﺗﻮﺟﻴﻬﻪ‪.‬‬
‫)‪ (74‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪.١٨٥/٢‬‬
‫)‪ (75‬ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ َﺭﺳْﻼﻥ ﺃﲪﺪ ﺑﻦ ﺣﺴﲔ ﺍﻟﺮﻣﻠﻲ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺍﻷﺻـﻮﱄ ﺍﶈـﺪّﺙ‪ ،‬ﺍﻟﺰﺍﻫـﺪ‬
‫ﺍﻟﻮﺭﻉ‪ ،‬ﻟﻪ ﺷﺮﺡ ﻣﺸﻬﻮﺭ ﻋﻠﻰ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﰲ ﺃﺣﺪ ﻋﺸﺮ ﳎﻠﺪﹰﺍ ﳐﻄﻮﻃﺎﹰ‪ ،‬ﻭﻟﻪ ﻣﺆﻟﻔـﺎﺕ ﻧﻔﻴﺴـﺔ‬
‫ﻋﺪﻳﺪﺓ‪ ،‬ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻟﺪ‬
‫ﰲ ﺍﻟﺮﻣﻠﺔ ﺑﻔﻠﺴﻄﲔ ﺳﻨﺔ ‪ ،٧٧٣‬ﻭﺗﻮﰲ ﺑﺎﻟﻘﺪﺱ ﺳﻨﺔ ‪ ،٨٤٤‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻟﻪ ﺗﺮﲨﺔ ﻧﻔﻴﺴﺔ ﻋﺎﻟﻴﺔ ﻣﻄﻮﱠﻟﺔ ﰲ ﺍﻟﻀﻮﺀ ﺍﻟﻼﻣﻊ ‪ ،٢٨٢/١‬ﻭﻳﻨﻈﺮ ﺍﻷﻋﻼﻡ ‪.١١٧/١‬‬
‫ﻭﻗﺪ ﻧﻘﻞ ﻛﻼﻣﻪ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ‪.١١٧/٦‬‬
‫)‪ (76‬ﻳﻨﻈﺮ ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪.٣٠/٤‬‬
‫)‪(77‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.٣٥٦/٨‬‬
‫)‪ (78‬ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ﺍﶈﺪﱢﺙ ﺍﳌﺴﻨِﺪ‪ ،‬ﺍﻟﻄﺒﻴﺐ ﺍﳊﺎﺫﻕ‪ ،‬ﺭﺋﻴﺲ ﻋﻠﻤﺎﺀ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻟـﻪ ﻣﺆﻟﻔـﺎﺕ‬
‫ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﻃﻮﺍﻟﻊ ﺍﻷﻧﻮﺍﺭ ﺷﺮﺡ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﰲ ﻓﻘﻪ ﺍﳊﻨﻔﻴﺔ ﰲ ﻋﺸﺮﺓ ﺁﻻﻑ ﻟﻮﺣﺔ ﳐﻄﻮﻃـﺔ‪،‬‬
‫ﻭﻟﻪ ﺷﺮﺡ ﻋﻠﻰ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨـﻴﻔﺔ‪ ،‬ﻭﺷﺮﺡ ﻋﻠﻰ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺍﳌﺘﻮﰱ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬
‫ﺳﻨﺔ ‪ ١٢٥٧‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻟﻪ ﺗﺮﲨﺔ ﻣﻄﻮّﻟﺔ ﻣﻄﺒﻮﻋﺔ ﰲ ﳎﻠﺪ ﻛﺒﲑ ﻳﻘﻊ ﰲ )‪ (٥٦٠‬ﺻﻔﺤﺔ‪ ،‬ﻓﻴﻬﺎ ﺩﺭﺍﺳﺔ ﺷﺎﻣﻠﺔ ﳊﻴﺎﺗـﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ‪،‬‬
‫ﻭﻣﺆﻟﻔﺎﺗـﻪ ﻭﻧﺸﺎﻃﻪ ﺍﻟﻌﻠﻤﻲ‪َ ،‬ﺟﻤَﻌﻬﺎ ﻛﺎﺗﺐ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻋﻨﻮﺍﻬﻧﺎ‪) :‬ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ﺍﶈﺪﺙ ﺍﻟﺸـﻴﺦ‬
‫ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﻟﺴﻨﺪﻱ ﺍﻷﻧﺼﺎﺭﻱ ﺭﺋﻴﺲ ﻋﻠﻤﺎﺀ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﰲ ﻋﺼﺮﻩ(‪ ،‬ﻭﻳﻨﻈﺮ ﺍﻷﻋﻼﻡ ‪.١٧٩ /٦‬‬
‫)‪ (79‬ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﻄﻴﻔﺔ )ﳐﻄﻮﻁ( ﺝ‪ ٢‬ﻟﻮﺣﺔ ‪.٣٤٦‬‬
‫)‪ (80‬ﻋﺒﺪ ﺍﳊﻖ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻹﺷﺒﻴﻠﻲ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﰲ ﺯﻣﺎﻧﻪ ﺑﺎﺑﻦ ﺍﳋﺮّﺍﻁ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﻟﺒﺎﺭﻉ‬
‫ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻟﻪ‪ :‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺟﻌﻠﻬﺎ ﺛﻼﺛﺔ ﻛﺘﺐ‪ :‬ﻛﱪﻯ ﻭﻭﺳﻄﻰ ﻭﺻﻐﺮﻯ‪ ،‬ﺗﻮﰲ ﺭﲪـﻪ ﺍﷲ ﺳـﻨﺔ‬
‫‪ ،٥٨١‬ﻟﻪ ﺗﺮﲨﺔ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪ ،١٩٨ /٢١‬ﺍﻷﻋﻼﻡ ‪.٢٨١ /٣‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣١٣‬‬
‫ﺺ ﻣﺎ ﻧﻘﻠﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺎﺑﺪ ﻋﻦ ﺃﺣﻜﺎﻡ ﻋﺒﺪ ﺍﳊﻖ‪ ،‬ﻭﺟﺪﺗﻪ ﰲ ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ ﻻﺑﻦ ﺍﳌﻠﻘـﻦ‬
‫)‪ (81‬ﰒ ﻭﺟﺪﺕ ﻧ ﱠ‬
‫)ﳐﻄﻮﻁ( ﺝ‪/٤‬ﻟﻮﺣﺔ‪ ،٢٣٥‬ﻭﻣﺼﻮّﺭﺗﻪ ﰲ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﺝ‪/٤‬ﺑﺮﻗﻢ ‪ ،٢٥٨٦‬ﻭﱂ‬
‫ﺸﺮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺎﺑﺪ ﺃﻧﻪ ﻧﻘﻠﻪ ﻋﻦ ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ‪.‬‬
‫ﻳُ ِ‬
‫)‪ (82‬ﺍﶈﻠﻰ ‪.١٠٦ /٨‬‬
‫)‪ (83‬ﻳﻨﻈﺮ ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻟﻠﺰﺭﻛﺸﻲ ‪.١٢٩/٤‬‬
‫ﱯﰲ‬
‫)‪ (84‬ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺹ‪ ،٤٦٨‬ﻭﻧﻘﻠﻪ ﻋﻦ ﻓﺮﻳﻖ ﻣﻨﻬﻢ ﺩﻭﻥ ﺗﺴﻤﻴﺘﻬﻢ‪ ،‬ﺍﻟﻘـﺮﻃ ﱡ‬
‫ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ‪ ،٣١٤ /١٢‬ﻭﺃﻳﻀﹰﺎ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺫﹸﻛﺮ ﻣﻦ ﺿﻌﻒ ﺑﻌﺾ ﻃﺮﻕ ﻫﺬﺍ‬
‫ﺍﳊﺪﻳﺚ‪.‬‬
‫)‪ (85‬ﻳﻨﻈﺮ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ ‪ ٢٢٣/٤‬ﻭﻏﲑﻩ‪.‬‬
‫)‪ (86‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ‪ ،٢٨٤ /٢‬ﻭﺻﺤﺤﻪ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ﻋﻠﻰ ﺗﺼﺤﻴﺤﻪ‪ ،‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ﻣـﻦ ﻃﺮﻳـﻖ‬
‫ﺍﳊﺎﻛﻢ ﻧﻔﺴﻬﺎ ‪ ،٤٨١ /٧‬ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ‪) :‬ﺇﺫﺍ ﺍﺣﺘﺠﺘﻢ ﺇﻟﻴﻬﺎ( ﺫﻛﺮﻫﺎ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪،٨٠٠ /٢‬‬
‫ﻭﺃﻧﻜﺮﻫﺎ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ ﺹ‪.٢٥‬‬
‫)‪ (87‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﺼﻐﺎﺭ ‪ ،٣٦٨-٣٦٧ /١‬ﻭﻣﺆﱢﻟﻔﹸﻪ ﺍﻷﺳﺘﺮﻭﺷﻨـﻲ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺃﺣﺪ‬
‫ﺃﺋﻤﺔ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻋﺼﺮﻩ ﻣﻦ ﺍﺠﻤﻟﺘـﻬﺪﻳﻦ‪ ،‬ﻭﻟﻪ ﺗﺼﺎﻧـﻴﻒ ﻣﻌﺘﱪﺓ‪ ،‬ﺗﻮﰲ ﺭﲪـﻪ ﺍﷲ ﺳـﻨﺔ‬
‫‪ ،٦٣٢‬ﻟﻪ ﺗﺮﲨﺔ ﰲ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ ﺹ‪ ،٢٠٠‬ﺍﻷﻋﻼﻡ ‪.٨٦ /٧‬‬
‫)‪ (88‬ﱂ ﺃﻗﻒ ﻋﻠﻰ ﲣﺮﻳﺞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫)‪ (89‬ﺍﶈﻠﻰ ‪.١٠٨ /٨‬‬
‫)‪ (90‬ﺍﳌﺘﻘﺪﻡ ﺹ‪.٢٥‬‬
‫)‪ (91‬ﺍﳌﺘﻘﺪﻣﺔ ﺹ‪.١١ -١٠‬‬
‫)‪ (92‬ﺍﳌﺼﻨﻒ ‪.٢٢١ /٦‬‬
‫)‪ (93‬ﺍﳌﻐﻨـﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ ،٢٨٨ /٦‬ﻣﻌﻮﻧﺔ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ‪ ،٦١ /٦‬ﺍﳌﺒـﺪﻉ ‪ ،٣٨١ /٥‬ﺍﳌـﻨﺢ ﺍﻟﺸـﺎﻓﻴﺎﺕ‬
‫‪ ،٤٦٠ /٢‬ﻭﻏﲑﻫﺎ‪.‬‬
‫)‪ (94‬ﺹ‪ ٢٩‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (95‬ﺃﻱ ﻭﻧﻔﻘﺔ ﻭﻟﺪﻫﺎ ﹶﻗﺪْﺭ ﺍﻟﻜﻔﺎﻳﺔ‪.‬‬
‫‪٣١٤‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫)‪ (96‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﺟﺮﻯ ﺃﻣﺮ ﺍﻷﻣﺼﺎﺭ ﻋﻠﻰ ﻣﺎ ﻳﺘﻌﺎﺭﻓﻮﻥ ﺑﻴﻨﻬﻢ ‪.٤٠٥ /٤‬‬
‫)‪ (97‬ﺃﻱ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻟﻮ ﺍﺳﺘﺒﺪﻝ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﺭﲪﻪ ﺍﷲ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺑﺂﺧﺮ ﻟﻜﺎﻥ ﺃﻭﱃ‪.‬‬
‫)‪ (98‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺁﻳﺔ ﺍﳌﻮﺍﺭﻳﺚ‪ ،‬ﺍﻟﻨﺴﺎﺀ‪} :١٣ /‬ﻭﻷﺑﻮﻳﻪ ﻟﻜﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻢ ﺍﻟﺴﺪﺱ ﳑﺎ ﺗﺮﻙ ﺇﻥ ﻛﺎﻥ ﻟﻪ‬
‫ﻭﻟﺪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻭﻟﺪ ﻭﻭﺭﺛﻪ ﺃﺑﻮﺍﻩ ﻓﻸﻣﻪ ﺍﻟﺜﻠﺚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﺇﺧﻮﺓ ﻓﻸﻣﻪ ﺍﻟﺴـﺪﺱ ﻣـﻦ ﺑﻌـﺪ‬
‫ﻭﺻﻴﺔ‪ {...‬ﺍﻵﻳﺔ‪.‬‬
‫)‪ (99‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ﺍﳌﻄﺒﻮﻋﺔ ﺹ‪ ،٣٤‬ﻭﺍﻟﻨﺺ ﻳﻘﺘﻀﻴﻬﺎ ﺃﻭ ﳓﻮﻫﺎ‪.‬‬
‫)‪ (100‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴﺎﻥ( ‪ ،١٦٩ /٢‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ‪ ،١٩٧ /٢‬ﻭﺻﺤﺤﻪ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‬
‫ﻋﻠﻰ ﺗﺼﺤﻴﺤﻪ‪ ،‬ﻭﺗﻨﻈﺮ ﺑﻘﻴﺔ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ﻭﺍﻟﺸﻮﺍﻫﺪ ﻭﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺭﺳﺎﻟﺔ‪) :‬ﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ‬
‫ﺐ ﻫـﺬﻩ ﺍﻟﺼـﻔﺤﺎﺕ‪ ،‬ﻭﷲ‬
‫ﰲ ﺍﻟﻄﻼﻕ( ﻃﺒﻌﺖ ﰲ ‪ ١٠٤‬ﺻﻔﺤﺎﺕ ﻣﻦ ﺍﻟﻘﻄﻊ ﺍﻟﻮﺳﻂ‪ ،‬ﲨﻌﻬﺎ ﻛﺎﺗـ ُ‬
‫ﺍﳊﻤﺪ‪.‬‬
‫)‪ (101‬ﺍﳌﻐﻨـﻲ ‪ ٢٨٨ /٦‬ﻭﻏﲑﻩ‪.‬‬
‫)‪ (102‬ﻳﻨﻈﺮ ﻛﺘﺎﺏ‪ :‬ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻷﰊ ﺯﻫﺮﺓ ﺹ ‪،٢٣١-٢٣٠‬ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻦ ﺍﻹﻣـﺎﻡ‬
‫ﺃﲪﺪ ﺑﻘﺒﻮﻝ ﺍﳌﺮﺍﺳﻴﻞ ﻭﺍﻻﺣﺘﺠﺎﺝ ﻬﺑﺎ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﺭﺟّﺤﻬﺎ ﻓﺮﻳﻖ ﻛﺒﲑ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻳﻨﻈﺮ ﺷﺮﺡ ﺍﻟﻜﻮﻛـﺐ‬
‫ﺍﳌﻨﲑ ‪ ،٥٧٧-٥٧٦/٢‬ﺃﺻﻮﻝ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺹ ‪.٣٣٣‬‬
‫)‪ (103‬ﻓﻤﻨﻬﺎ ﺍﻟﻨﺺ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻹﲨﺎﻉ ﻭﻏﲑ ﻫﺬﺍ‪ ،‬ﻳﻨﻈﺮ ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ‪.٩٥/٢‬‬
‫)‪ (104‬ﺍﳌﻐﻨـﻲ ‪ ،٢٩٤ /٦‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )ﻣﻊ ﺍﳌﻐﻨـﻲ( ‪ ،٢٨٨ /٦‬ﻣﻌﻮﻧﺔ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ‪ ،٦١ /٦‬ﺍﻹﻧﺼﺎﻑ‬
‫‪ ،١٥٤ /٧‬ﺍﳌﺒﺪﻉ ‪ ،٣٨١ /٥‬ﺍﻟﻔﺮﻭﻉ ‪.٦٥٥ /٤‬‬
‫)‪ (105‬ﺣﺎﺷﻴﺔ ﺃﰊ ﺍﻟﺴﻌﻮﺩ ﺍﳌﺼﺮﻱ ﻋﻠﻰ ﺷﺮﺡ ﻛﱰ ﺍﻟﺪﻗﺎﺋﻖ ﳌﻨﻼﻣﺴﻜﲔ ‪ ٢٤٩/٢‬ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﺎﺩﺓ ﺍﳊﻨﻔﻴﺔ‪،‬‬
‫ﺍﳌﺴﻤﺎﺓ‪) :‬ﻓﺘﺢ ﺍﷲ ﺍﳌﻌﲔ(‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻋﺮﺿﺎﹰ‪ ،‬ﻭﻫﻮ ﻳﺘﻜﻠﻢ ﻋﻦ ﻣﺴﺄﻟﺔ ﻗﺮﻳﺒﺔ ﻣﻦ ﻫﺬﻩ‪.‬‬
‫)‪ (106‬ﰲ ﺭﺳﺎﻟﺘـﻪ ﻋﻦ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﺹ‪.٣٧‬‬
‫)‪ (107‬ﺍﶈﻠﻰ ‪ ،١٠٤ /٨‬ﻭﺻﺤﺤﻪ ﻋﻨﻪ‪.‬‬
‫)‪ (108‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧـﻴﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌِﻴﺎﻝ ‪ ،(١٥٠) ٣٠٦ /١‬ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﰲ ﻛﺘﺎﺏ ﺍﻟﺜﻮﺍﺏ ﺑﺴـﻨﺪ‬
‫ﺿﻌﻴﻒ‪ ،‬ﻛﻤﺎ ﰲ ﺇﲢﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﳌﺘﻘﲔ ﻟﻠﺰﺑﻴﺪﻱ ‪ ،٣١٦ /٦‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪ ،٥١٤ /١‬ﻭﻟﻪ ﺷـﺎﻫﺪ‬
‫ﻋﻨﺪ ﺍﻟﻄﱪﺍﻧـﻲ ﺑﻠﻔﻆ‪) :‬ﺃﻋﻴﻨﻮﺍ ﺃﻭﻻﺩﻛﻢ ﻋﻠﻰ ﺍﻟﱪ(‪ ،‬ﻭﻳﻨﻈﺮ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪.١٤٦ /٨‬‬
‫)‪ (109‬ﻳﻨﻈﺮ ﰲ ﺫﻟﻚ ﻗﻮﻝ ﺇﻳﺎﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻘﺎﺿﻲ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﺬﻛﺎﺀ‪ ،‬ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪،١٢٢‬ﻭﺫﻟﻚ ﰲ ﻛﺘـﺎﺏ‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣١٥‬‬
‫ﺍﻟﻌﻴﺎﻝ ﻻﺑﻦ ﺃﰊ ﺍﻟﺪﻧـﻴﺎ ‪.٣٢٥ /١‬‬
‫)‪ (110‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﻌﺘﻖ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻋﺘﻖ ﺍﻟﻮﺍﻟﺪ ‪.(١٥١٠) ١١٤٨ /٢‬‬
‫)‪ (111‬ﻳﻨﻈﺮ ﺷﺮﺡ ﺍﻟﻄﻴﱯ ﻋﻠﻰ ﺍﳌﺸﻜﺎﺓ )ﺍﻟﻜﺎﺷﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺴﻨﻦ( ‪ ،١١ /٧‬ﻣﻄﺎﻟﻊ ﺍﻟﺒﺪﻭﺭ ﺹ‪.٢٠‬‬
‫)‪ (112‬ﺍﳌﺼﻨﱠﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.٣٥٦ /٨‬‬
‫)‪ (113‬ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻟﻠﺤﺴﲔ ﺍﳌﺮﻭﺯﻱ ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺹ‪ ،٧‬ﺍﳌﺼﻨّﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ‪.(٩٢٨٨) ١٧٦ /٥‬‬
‫)‪ُ (114‬ﺗ َﻌ ﱡﻞ‪ :‬ﻣﻦ َﻋﻠﱠﻪ‪ ،‬ﻳ ُِﻌﻠﱡﻪ – ﺑﻀﻢ ﺍﻟﻌﲔ ﻭﻛﺴﺮﻫﺎ – ﻋَﻸ‪ :‬ﺃﻱ ﺳﻘﺎﻩ ﺛﺎﻧﻴﺔ‪ ،‬ﻭُﺗ ْﻨﻬَﻞ‪ :‬ﻣﻦ‪ :‬ﺃﻬﻧﻠﻪ‪ :‬ﺳـﻘﺎﻩ ﺃﻭﻝ‬
‫ﺳﻘﻴﺔ‪ ،‬ﻳﻘﺎﻝ‪َ ) :‬ﻋ ﹶﻠﻞﹲ ﺑﻌﺪ َﻧﻬَﻞ(‪ ،‬ﻳﻨﻈﺮ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ‪) :‬ﻋﻠﻞ(‪) ،‬ﻬﻧﻞ(‪.‬‬
‫)‪ (115‬ﺃﻱ ﺍﺠﻤﻟﺎﻭﺭ‪.‬‬
‫)‪ (116‬ﺫﹸﻛﺮﺕ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺣﺪﻳﺚ‪) :‬ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ( ﰲ ﻗﺼ ٍﺔ ﺑﲔ ﻭﺍﻟـ ٍﺪ ﻭﻭﻟـﺪﻩ‬
‫ﺗﺮﺍﻓﻌﺎ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻟﻜﻦ ﰲ ﺛﺒﻮﺕ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻛﻼﻡ ﻃﻮﻳﻞ ﻟﻠﻤﺤـﺪﱢﺛﲔ‪ ،‬ﻳﻨﻈـﺮ‬
‫ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﻧـﻲ ‪ ،(٦٥٦٦) ٢٩٤-٢٩٣ /٧‬ﻋﻤﺪﺓ ﺍﻟﻘـﺎﺭﻱ ‪ ،١٤٢ /١٣‬ﺍﳉـﺎﻣﻊ‬
‫ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ‪ ،٢٤٦ /١٠‬ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ‪.٣٣٨ /٣‬‬
‫)‪ (117‬ﺍﻟﻌﻴﺎﻝ ‪.(٢٦) ١٦١ /١‬‬
‫א‪‬א‪‬א‪ ‬‬
‫‪-١‬‬
‫ﺇﲢﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﳌﺘﻘﲔ ﺑﺸﺮﺡ ﺃﺳﺮﺍﺭ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻟﻠﺰﺑﻴﺪﻱ ﳏﻤﺪ ﺑﻦ ﳏﻤـﺪ‪ ،‬ﺕ ‪،١٢٠٥‬‬
‫‪-٢‬‬
‫ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻣﻦ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺗﻘـﻲ ﺍﻟـﺪﻳﻦ ﺃﲪـﺪ ﺑـﻦ‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬
‫ﻋﺒﺪﺍﳊﻠﻴﻢ‪ ،‬ﺕ‪ ،٧٢٨‬ﲨﻌﻬﺎ ﺍﺑﻦ ﺍﻟﻠﺤﺎﻡ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻌﻠﻲ‪ ،‬ﺕ ‪ ،٨٠٣‬ﻣﻜﺘﺒـﺔ‬
‫ﺍﻟﺮﻳﺎﺽ ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫‪٣١٦‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫‪-٣‬‬
‫ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‪ ،‬ﻟﻠﺒﺨﺎﺭﻱ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺕ ‪ ،٢٥٦‬ﻣﻊ ﺷﺮﺣﻪ‪ :‬ﻓﻀﻞ ﺍﷲ ﺍﻟﺼﻤﺪ ﰲ ﺗﻮﺿﻴﺢ‬
‫‪-٤‬‬
‫ﺍﻷﺭﺑﻌﻮﻥ ﺍﻟﻨﻮﻭﻳﺔ‪ ،‬ﻟﻠﻨﻮﻭﻱ ﳛﲕ ﺑﻦ ﺷﺮﻑ‪ ،‬ﺕ ‪ ،٦٧٦‬ﻣﻊ ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ‪.‬‬
‫‪-٥‬‬
‫ﺍﻷﻋﻼﻡ‪ ،‬ﻟﻠﺰﺭﻛﻠﻲ ﺧﲑ ﺍﻟﺪﻳﻦ ﺑﻦ ﳏﻤﻮﺩ‪ ،‬ﺕ ‪ ،١٣٩٦‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳـﲔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪/٦‬‬
‫ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﲪﺺ‪ ،‬ﺻﻮﺭﺓ ﻋﻦ ﻃﺒﻌﺔ ﺳﻨﺔ ‪١٣٨٧‬ﻫـ‪.‬‬
‫‪.١٩٨٤‬‬
‫‪-٦‬‬
‫ﺃﺻﻮﻝ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ‪ ، ،‬ﻣﺆﺳﺴـﺔ ﺍﻟﺮﺳـﺎﻟﺔ‪،‬‬
‫‪-٧‬‬
‫ﺍﻷﻡ‪ ،‬ﻟﻠﺸﺎﻓﻌﻲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ‪ ،‬ﺕ ‪ ،٢٠٤‬ﺗﺼﺤﻴﺢ ﳏﻤﺪ ﺯﻫﺮﻱ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫‪-٨‬‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻷﰊ ﺯﻫﺮﺓ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،١٣٩٤‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪-٩‬‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ﺍﶈﺪﺙ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﻟﺴﻨﺪﻱ ﺍﻷﻧﺼﺎﺭﻱ ﺭﺋﻴﺲ ﻋﻠﻤـﺎﺀ ﺍﳌﺪﻳﻨـﺔ ﺍﳌﻨـﻮﺭﺓ ﰲ‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤١٠/٣‬‬
‫ﻁ‪.١٣٩٣ /٢‬‬
‫ﻋﺼﺮﻩ‪ ،‬ﺳﺎﺋﺪ ﺑﻦ ﳏﻤﺪ ﳛﲕ ﺑﻜﺪﺍﺵ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤٢٣ /١‬‬
‫‪ -١٠‬ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﳋﻼﻑ‪ ،‬ﻟﻠﻤﺮﺩﺍﻭﻱ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺕ ‪ ،٨٨٥‬ﺑﻌﻨﺎﻳﺔ ﳏﻤـﺪ‬
‫ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤٠٠ /٢‬‬
‫‪ -١١‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﻨـﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ ،‬ﻻﺑﻦ ﳒﻴﻢ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺕ‪ ،٩٧٠‬ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤١٣ /٣‬‬
‫‪ -١٢‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻟﻠﺰﺭﻛﺸﻲ ﳏﻤﺪ ﺑﻦ ﻬﺑﺎﺩﺭ‪ ،‬ﺕ‪ ،٧٩٤‬ﺣﺮّﺭﻩ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺍﻟﻌﺎﻧـﻲ‪،‬‬
‫ﻃﺒﻊ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﻜﻮﻳﺖ‪،‬ﻁ‪.١٤١٣/٢‬‬
‫‪ -١٣‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﰲ ﺗﺮﺗﻴـﺐ ﺍﻟﺸﺮﺍﺋﻊ‪) ،‬ﺷﺮﺡ ﲢﻔﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﺴﻤﺮﻗﻨﺪﻱ(‪ ،‬ﻟﻠﻜﺎﺳﺎﻧـﻲ ﺃﰊ ﺑﻜـﺮ‬
‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺕ‪ ،٥٨٧‬ﺻﻮﺭﺓ ﻋﻦ ﻁ‪ /١‬ﺳﺒﻊ ﳎﻠﺪﺍﺕ‪.‬‬
‫‪ -١٤‬ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ‪ ،‬ﻻﺑﻦ ﺍﳌﻠﻘﻦ ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺕ ‪) ،٨٠٤‬ﳐﻄـﻮﻁ(‬
‫ﻣﺼﻮّﺭﺓ ﻋﻦ ﻧﺴﺨﺔ ﺗﺮﻛﻴﺎ ﰲ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪.‬‬
‫‪ -١٥‬ﺑﺮﱡ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻟﻠﻄﺮﻃﻮﺷﻲ ﳏﻤﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﺕ‪ ،٥٢٠‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻣﺆﺳﺴﺔ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤٠٦ /١‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣١٧‬‬
‫‪ -١٦‬ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﻟﻠﺤﺴﲔ ﺑﻦ ﺍﳊﺴﻦ ﺍﳌﺮﻭﺯﻱ‪ ،‬ﺕ‪ ،٢٤٦‬ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﻏﲑﻩ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ‬
‫ﺳﻌﻴﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻃﻦ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻁ‪.١٤١٩ /١‬‬
‫‪ -١٧‬ﺑﻠﻮﻍ ﺍﻷﻣﺎﻧـﻲ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﻧـﻲ ﺗﺮﺗﻴـﺐ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﻟﺸﻴﺒﺎﻧـﻲ‪ ،‬ﺃﲪﺪ ﺍﻟﺒﻨـﺎ‬
‫ﺍﻟﺴﺎﻋﺎﰐ‪ ،‬ﺕ ﺑﻌﺪ‪ ،١٣٧١‬ﺩﺍﺭ ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -١٨‬ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ﺑﺸﺮﺡ ﻛﻨـﺰ ﺍﻟﺪﻗﺎﺋﻖ‪ ،‬ﻟﻠﺰﻳﻠﻌﻲ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺕ‪ ،٧٤٣‬ﺩﺍﺭ ﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -١٩‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻟﻠﻤﺒﺎﺭﻛﻔـﻮﺭﻱ ﳏﻤﺪ ﻋﺒﺪﺍﻟﺮﺣـﻤﻦ ﺑﻦ ﻋﺒـﺪﺍﻟﺮﺣﻴﻢ‪،‬‬
‫ﺕ ‪ ،١٣٥٣‬ﺿﺒﻄﻪ ﻭﺭﺍﺟﻌﻪ ﻋﺒﺪﺍﻟﺮﲪﻦ ﳏﻤﺪ ﻋﺜﻤﺎﻥ‪ ،‬ﺍﳌﻜﺘﺒـﺔ ﺍﻟﺴـﻠﻔﻴﺔ ﺑﺎﳌﺪﻳﻨـﺔ ﺍﳌﻨـﻮﺭﺓ‪،‬‬
‫ﻁ‪.١٣٨٥/٢‬‬
‫‪ -٢٠‬ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﺑﺸﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ‪ ،٩٧٤‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٢١‬ﲢﺮﻳﺮ ﺃﻟﻔﺎﻅ ﺍﻟﺘﻨﺒﻴﻪ )ﻟﻐﺔ ﺍﻟﻔﻘﻪ ﺍﻟﺸﺎﻓﻌﻲ(‪ ،‬ﻟﻠﻨﻮﻭﻱ ﳛﲕ ﺑﻦ ﺷﺮﻑ‪ ،‬ﺕ‪ ،٦٧٦‬ﲢﻘﻴﻖ ﻋﺒﺪﺍﻟﻐﻨـﻲ‬
‫ﺍﻟﺪﻗﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪.١٤٠٨ /١‬‬
‫‪ -٢٢‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﻟﻠﻤﻨﺬﺭﻱ ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﻮﻱ‪ ،‬ﺕ‪ ،٦٥٦‬ﺑﺎﻋﺘﻨﺎﺀ ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.١٤٠١ ،‬‬
‫‪ -٢٣‬ﺍﻟﺘﻌﻠﻴﻖ ﺍﳌﻐﻨـﻲ ﻋﻠﻰ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨـﻲ‪ ،‬ﳏﻤﺪ ﴰﺲ ﺍﳊﻖ ﺍﻟﻌﻈﻴﻢ ﺁﺑﺎﺩﻱ‪ ،‬ﻭﻟﺪ ﺳـﻨﺔ ‪،١٢٧٣‬‬
‫ﻣﻊ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ‪.‬‬
‫‪ -٢٤‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧـﻲ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺕ‪ ،٨٥٢‬ﻣﻊ ﺣﺎﺷـﻴﱵ‪ :‬ﺍﻟﺒﺼـﺮﻱ‬
‫ﻭﺍﳌﲑﻏﻨـﻲ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻋﻮﺍﻣﺔ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤٢٠ /١‬‬
‫‪ -٢٥‬ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺍﻓﻌﻲ ﺍﻟﻜﺒﲑ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧـﻲ ﺃﲪﺪ ﺑـﻦ ﻋﻠـﻲ‪،‬‬
‫ﺕ‪ ،٨٥٢‬ﺗﺼﺤﻴﺢ ﻋﺒﺪﺍﷲ ﻫﺎﺷﻢ ﺍﻟﻴﻤﺎﻧـﻲ‪.١٣٨٤ ،‬‬
‫‪ -٢٦‬ﺗﻠﺨﻴﺺ ﺍﳌﺴﺘﺪﺭﻙ‪ ،‬ﻟﻠﺬﻫﱯ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٧٤٨‬ﻣﻊ ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ‪.‬‬
‫‪ -٢٧‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻟﻸﺳﺘﺮﻭﺷﻨـﻲ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ‪ ،‬ﺕ‪ ،٦٣٢‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺒﻴﺰﱄ‪،‬‬
‫ﺑﻐﺪﺍﺩ‪ ،‬ﻁ‪١٩٨٢ /١‬ﻡ‪.‬‬
‫‪ -٢٨‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻠﻘﺮﻃﱯ ﳏﻤﺪ ﺑـﻦ ﺃﲪـﺪ‪ ،‬ﺕ‪ ،٦٧١‬ﺗﺼـﺤﻴﺢ ﺃﲪـﺪ ﻋﺒـﺪﺍﻟﻌﻠﻴﻢ‬
‫ﺍﻟﱪﺩﻭﻧـﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺻﻮﺭﺓ ﻋﻦ ﻁ‪١٩٥٤ /١‬ﻡ‪.‬‬
‫‪٣١٨‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫‪ -٢٩‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊِﻜﻢ‪ ،‬ﻻﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٧٩٥‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﺻﻮﺭﺓ ﻋﻦ ﻃﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.١٣٨٢ /‬‬
‫‪ -٣٠‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠـﻴﻞ‪ ،‬ﻟﻶﺑـﻲ ﺻﺎﱀ ﺑﻦ ﻋﺒﺪﺍﻟﺴﻤﻴﻊ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺍﳌﺘـﻮﰱ ﺑﻌـﺪ‬
‫ﺳﻨﺔ ‪،١٣٣٢‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺻﻮﺭﺓ ﻋﻦ ﻁ‪ ١٣٦٦ /٢‬ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬
‫‪ -٣١‬ﺍﳉﻮﻫﺮ ﺍﻟﻨﻘﻲ ﰲ ﺍﻟﺮﺩّ ﻋﻠﻰ ﺍﻟﺒﻴﻬﻘﻲ )ﻣﻨﺎﻗﺸﺎﺕ ﻟﻠﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ ﺍﻟﻜﱪﻯ(‪ ،‬ﻻﺑﻦ ﺍﻟﺘﺮﻛﻤﺎﻧــﻲ‬
‫ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﳌﺎﺭﺩﻳﻨـﻲ‪ ،‬ﺕ‪ ،٧٤٥‬ﻣﻄﺒﻮﻉ ﺑﺬﻳﻞ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ‪.‬‬
‫‪ -٣٢‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )ﺭﺩ ﺍﶈﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ(‪ ،‬ﳏﻤﺪ ﺃﻣﲔ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ ،‬ﺕ‪،١٢٥٢‬‬
‫ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪ ،‬ﻁ‪.١٣٨٦ /٢‬‬
‫‪ -٣٣‬ﺣﺎﺷﻴﺔ ﺃﰊ ﺍﻟﺴﻌﻮﺩ ﺍﳌﺼﺮﻱ ﻋﻠﻰ ﺷﺮﺡ ﻛﻨـﺰ ﺍﻟﺪﻗﺎﺋﻖ ﳌﻨﻼﻣﺴﻜﲔ ﺍﳌﺴﻤﺎﺓ‪) :‬ﻓﺘﺢ ﺍﷲ ﺍﳌﻌﲔ ﻋﻠﻰ‬
‫ﺷﺮﺡ ﺍﻟﻌﻼﻣﺔ ﻣﻨﻼﻣﺴﻜﲔ( ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺑﻦ ﻋﻠﻲ ﺍﳊﺴﻴﲏ ﺍﳌﺼﺮﻱ‪ ،‬ﺕ ‪ ،١١٧٢‬ﻃﺒﻊ ﺳﻨﺔ‬
‫‪١٢٨٧‬ﻫـ ﰲ ﻣﻄﺒﻌﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻮﻳﻠﺤﻲ‪ ،‬ﻭﺻﻮّﺭ ﰲ ﻛﺮﺍﺗﺸﻲ ﺑﺒﺎﻛﺴﺘﺎﻥ ﺳﻨﺔ ‪ ،١٤٠٣‬ﺍﻟﻨﺎﺷـﺮ‪:‬‬
‫ﺳﻌﻴﺪ ﻛﻤﻴﲏ‪.‬‬
‫‪ -٣٤‬ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻻﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٧٩٥‬ﺻﻮﺭﺓ ﻋﻦ ﻃﺒﻌﺔ ﳏﻤﺪ‬
‫ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪.١٣٧٢ /‬‬
‫‪ -٣٥‬ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻟﻠﺸﺎﻓﻌﻲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ‪ ،‬ﺕ‪ ،٢٠٤‬ﲢﻘﻴﻖ ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ‪ ،‬ﺻـﻮﺭﺓ ﻋـﻦ ﻃﺒﻌـﺔ‬
‫ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪١٩٤٠ /‬ﻡ‪.‬‬
‫‪ -٣٦‬ﺭﺳﺎﻟﺔ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﰲ ﺣﺪﻳﺚ )ﺃﻧﺖ ﻭﻣﺎﻟﻚ ﻷﺑﻴﻚ(‪ ،‬ﻟﻸﻣﲑ ﺍﻟﺼﻨﻌﺎﻧـﻲ ﳏﻤﺪ ﺑـﻦ ﺇﲰﺎﻋﻴـﻞ‪،‬‬
‫ﺕ‪ ،١١٨٢‬ﲢﻘﻴﻖ ﻣﺴﺎﻋﺪ ﺳﺎﱂ ﺍﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪.١٤٢٢ /١‬‬
‫‪ -٣٧‬ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﺷﺮﺡ ﺯﺍﺩ ﺍﳌﺴﺘﻘﻨﻊ‪ ،‬ﻟﻠﺒﻬﻮﰐ ﻣﻨﺼﻮﺭ ﺑﻦ ﻳﻮﻧﺲ‪ ،‬ﺕ‪ ،١٠٥١‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤٠٨ /٩‬‬
‫‪ -٣٨‬ﺯﻭﺍﺋﺪ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻟﻠﺒﻮﺻﲑﻱ ﺃﲪﺪ ﺑﻦ ﺃﺏ ﺑﻜﺮ‪ ،‬ﺕ‪ ،٨٤٠‬ﻣﻊ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪.‬‬
‫‪ -٣٩‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﻨـﻲ‪ ،‬ﺕ‪ ،٢٧٥‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪﺍﻟﺒﺎﻗﻲ‪.‬‬
‫‪ -٤٠‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺴﺠﺴﺘﺎﻧـﻲ‪ ،‬ﺕ‪ ،٢٧٥‬ﺇﺷﺮﺍﻑ ﻋﺰﺕ ﺩﻋﺎﺱ ﻭﻋـﺎﺩﻝ‬
‫ﺍﻟﺴﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻭﻃﺒﻌﺔ ﺃﺧﺮﻯ ﺑﺘﺤﻘﻴـﻖ ﳏﻤـﺪ ﻋﻮﺍﻣـﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﺒﻠـﺔ‪ ،‬ﺟـﺪﺓ‪،‬‬
‫ﻁ‪.١٤١٩ /١‬‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣١٩‬‬
‫‪ -٤١‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ(‪ ،‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺕ‪ ،٤٥٨‬ﺻﻮﺭﺓ ﻋﻦ ﻃﺒﻌـﺔ ﺣﻴـﺪﺭ ﺁﺑـﺎﺩ‪،‬‬
‫ﻁ‪ ،١٣٤٤ /١‬ﺗﻮﺯﻳﻊ ﺩﺍﺭ ﺍﻟﺒﺎﺯ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪.‬‬
‫‪ -٤٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺕ‪ ،٢٧٩‬ﲢﻘﻴﻖ ﺃﲪﺪ ﳏﻤـﺪ ﺷـﺎﻛﺮ‪ ،‬ﺩﺍﺭ ﺇﺣﻴـﺎﺀ ﺍﻟﺘـﺮﺍﺙ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٤٣‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﻨـﻲ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ‪ ،‬ﺕ‪ ،٣٨٥‬ﺗﺼﺤﻴﺢ ﻋﺒﺪﺍﷲ ﻫﺎﺷﻢ ﺍﻟﻴﻤﺎﻧــﻲ‪ ،‬ﺩﺍﺭ ﺍﶈﺎﺳـﻦ‬
‫ﻟﻠﻄﺒﺎﻋﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -٤٤‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ ،‬ﻟﻠﻨﺴﺎﺋﻲ ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﺕ‪ ،٣٠٣‬ﲢﻘﻴـﻖ ﻋﺒـﺪﺍﻟﻐﻔﺎﺭ ﺍﻟﺒﻨـﺪﺍﺭﻱ‪ ،‬ﻭﺳـﻴﺪ‬
‫ﻛﺴﺮﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤١١ /١‬‬
‫‪ -٤٥‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )ﺍﻟﺼﻐﺮﻯ( )ﻣﻊ ﺷﺮﺡ ﺍﻟﺴﻴﻮﻃﻲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻭﺍﻟﻔﻬﺎﺭﺱ(‪ ،‬ﺃﲪﺪ ﺑـﻦ‬
‫ﺷﻌﻴﺐ‪ ،‬ﺕ‪ ،٣٠٣‬ﺑﺎﻋﺘﻨﺎﺀ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏـﺪﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸـﺎﺋﺮ ﺍﻹﺳـﻼﻣﻴﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪/١‬‬
‫‪.١٤٠٦‬‬
‫‪ -٤٦‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ ،‬ﻟﻠﺬﻫﱯ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ‪ ،٧٤٨‬ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٩٨٢ /٢‬ﻡ‪.‬‬
‫‪ -٤٧‬ﺷﺮﺡ ﺃﺩﺏ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻟﻠﺨﺼّﺎﻑ‪ ،‬ﺕ‪ ،٢٦١‬ﻟﻠﺼﺪﺭ ﺍﻟﺸﻬﻴﺪ ﻋﻤﺮ ﺑـﻦ ﻋﺒـﺪﺍﻟﻌﺰﻳﺰ ﺑـﻦ ﻣـﺎﺯﺓ‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺕ‪ ،٥٣٦‬ﲢﻘﻴﻖ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺳﺮﺣﺎﻥ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻁ‪.١٣٩٧ /١‬‬
‫‪ -٤٨‬ﺷﺮﺡ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻟﻠﺴﻴﻮﻃﻲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺕ‪ ،٩١١‬ﻣﻊ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﻟﺼﻐﺮﻯ‪.‬‬
‫‪ -٤٩‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ‪ ،‬ﻟﻠﺒﻐﻮﻱ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺕ‪ ،٥١٦‬ﲢﻘﻴـﻖ ﺷـﻌﻴﺐ ﺍﻷﺭﻧـﺆﻭﻁ‪ ،‬ﺍﳌﻜﺘـﺐ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤٠٣ /٢‬‬
‫‪ -٥٠‬ﺷﺮﺡ ﺍﻟﻄﻴﱯ ﻋﻠﻰ ﺍﳌﺸﻜﺎﺓ )ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ‪ ،‬ﻟﻠﺨﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ‪ ،‬ﺕ‪،(٧٤١‬‬
‫)ﺍﻟﻜﺎﺷﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺴﻨﻦ(‪ ،‬ﻟﻠﻄﻴﱯ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ‪ ،٧٤٣‬ﲢﻘﻴﻖ ﻋﺒﺪﺍﻟﻐﻔﺎﺭ ﳏـﺐ ﺍﷲ‪،‬‬
‫ﻭﻧﻌﻴﻢ ﺃﺷﺮﻑ ﺷﺒـﲑ ﺃﲪﺪ‪ ،‬ﺇﺩﺍﺭﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻛﺮﺍﺗﺸﻲ‪ ،‬ﻁ‪.١٤١٣ /١‬‬
‫‪ -٥١‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﳐﺘﺼﺮ ﺧﻠﻴﻞ‪ ،‬ﻟﻠﺪﺭﺩﻳﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ‪ ،١٢٠١‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٥٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻔﻘﺎﺕ‪ ،‬ﻟﻠﺨﺼﺎﻑ‪ ،‬ﺕ‪ ،٢٦١‬ﻟﻠﺼﺪﺭ ﺍﻟﺸﻬﻴﺪ ﻋﻤﺮ ﺑﻦ ﻋﺒـﺪﺍﻟﻌﺰﻳﺰ ﺑـﻦ ﻣـﺎﺯﺓ‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺕ‪ ،٥٣٦‬ﲢﻘﻴﻖ ﺃﺑﻮ ﺍﻟﻮﻓﺎ ﺍﻷﻓﻐﺎﻧـﻲ )ﳏﻤﻮﺩ ﺷﺎﻩ ﺍﻟﻘـﺎﺩﺭﻱ )‪،(١٣٩٥ -١٣١٠‬‬
‫‪٣٢٠‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﺍﻟﺪﺍﺭ ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﺑﻮﻣﺒﺎﻱ‪ ،‬ﺍﳍﻨﺪ‪.١٣٩٩ ،‬‬
‫‪ -٥٣‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ )ﰲ ﺃﺻﻮﻝ ﻓﻘﻪ ﺍﳊﻨﺎﺑﻠﺔ(‪ ،‬ﻻﺑﻦ ﺍﻟﻨﺠﺎﺭ ﺍﻟﻔﹸﺘﻮﺣﻲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪،٩٧٢‬‬
‫ﲢﻘﻴﻖ ﳏﻤﺪ ﺍﻟﺰﺣﻴﻠﻲ ﻭﻧﺰﻳﻪ ﲪﺎﺩ‪ ، ،‬ﻣﺮﻛﺰ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﲜﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘـﺮﻯ ﲟﻜـﺔ ﺍﳌﻜﺮﻣـﺔ‪،‬‬
‫ﻁ‪.١٤٠٠/١‬‬
‫‪ -٥٤‬ﺷﺮﺡ ﻣﻌﺎﻧـﻲ ﺍﻵﺛﺎﺭ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳌﺮﻭﻳﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﰲ ﺍﻷﺣﻜـﺎﻡ‪،‬‬
‫ﻟﻠﻄﺤﺎﻭﻱ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ‪ ،٣٢١‬ﺇﺷﺮﺍﻑ ﳏﻤﺪ ﺯﻫﺮﻱ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﻁ‪.١٣٩٩ /١‬‬
‫‪ -٥٥‬ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ‪ ،‬ﻟﻠﺒﻬﻮﰐ ﻣﻨﺼﻮﺭ ﺑﻦ ﻳﻮﻧﺲ‪ ،‬ﺕ‪ ،١٠٥١‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٥٦‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴﺎﻥ ﰲ ﺗﻘﺮﻳﺐ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ(‪ ،‬ﺗﺄﻟﻴﻒ ﳏﻤﺪ ﺑﻦ ﺣﺒـﺎﻥ ﺍﻟﺒُﺴـﱵ‪،‬‬
‫ﺕ‪ ،٣٥٤‬ﻭﺍﻹﺣﺴﺎﻥ ﻣﻦ ﺗﺮﺗﻴﺐ ﻋﻠﻲ ﺑﻦ ﺑﻠﺒﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﺕ‪ ،٧٣٩‬ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧـﺆﻭﻁ‪،‬‬
‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤٠٨ /١‬‬
‫‪ -٥٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺕ‪ ،٢٥٦‬ﻣﻊ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪.‬‬
‫‪ -٥٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻘﺸﲑﻱ‪ ،‬ﺕ‪ ،٢٦١‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪﺍﻟﺒﺎﻗﻲ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٥٩‬ﺍﻟﻀﻮﺀ ﺍﻟﻼﻣﻊ ﻷﻫﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﻟﻠﺴﺨﺎﻭﻱ ﳏﻤﺪ ﺑـﻦ ﻋﺒـﺪﺍﻟﺮﲪﻦ‪ ،‬ﺕ‪ ،٩٠٢‬ﺩﺍﺭ ﻣﻜﺘﺒـﺔ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٦٠‬ﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﺍﻟﻄﻼﻕ‪ ،‬ﺳﺎﺋﺪ ﺑﻦ ﳏﻤﺪ ﳛﲕ ﺑﻜﺪﺍﺵ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪/١‬‬
‫‪.١٤٢١‬‬
‫‪ -٦١‬ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻻﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ ﳏﻤﺪ ﺑﻦ ﻋﺒـﺪﺍﷲ‪ ،‬ﺕ ‪،٥٤٣‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٦٢‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻴﻨـﻲ ﳏﻤﻮﺩ ﺑـﻦ ﺃﲪـﺪ‪ ،‬ﺕ‪ ،٨٥٥‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.١٣٩٩ ،‬‬
‫‪ -٦٣‬ﺍﻟﻌِﻴَﺎﻝ‪ ،‬ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧـﻴﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺕ‪ ،٢٨١‬ﲢﻘﻴﻖ ﳒﻢ ﻋﺒـﺪﺍﻟﺮﲪﻦ‬
‫ﺧﻠﻒ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺍﻟﺪﻣﺎﻡ‪ ،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻁ‪.١٤١٠ /١‬‬
‫‪ -٦٤‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ)ﺍﻟﻌﺎﻟﹶﻤﻜﲑﻳﺔ( ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨـﻴﻔﺔ‪ ،‬ﺃﻣﺮ ﲜﻤﻌﻬﺎ ﺳﻠﻄﺎﻥ ﺍﳍﻨـﺪ ﳏﻤـﺪ‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣٢١‬‬
‫ﺃﹸﻭﺭُﻧْﻚ ﺯﻳﺐ ﻋﺎﻟﹶﻢ ﻛﲑ‪ ،‬ﺕ‪ ،١١١٨‬ﻓﺠﻤﻌﻬﺎ ﻋﻠﻤﺎﺀ ﺍﳍﻨﺪ ﺑﺎﲰﻪ‪ ،‬ﺗﺼﻮﻳﺮ ﻋﻦ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺒﻮﻻﻗﻴـﺔ‪،‬‬
‫ﻭﲝﺎﺷﻴﺘﻬﺎ ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ‪ ،‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ‪.‬‬
‫‪ -٦٥‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧـﻲ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺕ‪ ،٨٥٢‬ﺍﳌﻜﺘﺒﺔ‬
‫ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬
‫‪ -٦٦‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﻌﺎﺟﺰ ﺍﻟﻔﻘﲑ )ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ ﻟﻠﻤﺮﻏﻴﻨﺎﻧـﻲ( ﻣﻊ ﺑﻘﻴﺔ ﺷﺮﻭﺡ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻻﺑـﻦ ﺍﳍﻤـﺎﻡ‬
‫ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻮﺍﺣﺪ‪ ،‬ﺕ‪ ،٨٦١‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ )‪ ٩‬ﳎﻠـﺪﺍﺕ(‪،‬‬
‫ﻣﻊ ﺗﺘﻤﺘﻪ ﻟﻘﺎﺿﻲ ﺯﺍﺩﻩ‪.‬‬
‫‪ -٦٧‬ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻻﺑﻦ ﻣﻔﻠﺢ ﳏﻤﺪ ﺑﻦ ﻣﻔﻠﺢ‪ ،‬ﺕ‪ ،٧٦٣‬ﻭﲝﺎﺷﻴﺘﻪ ﺗﺼﺤﻴﺢ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻟﻠﻤﺮﺩﺍﻭﻱ‪ ،‬ﺃﺷﺮﻑ‬
‫ﻋﻠﻰ ﻃﺒﻌﻪ‪ :‬ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﳏﻤﺪ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪.١٩٧٣ ،‬‬
‫‪ -٦٨‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ ﰲ ﺗﺮﺍﺟﻢ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﳏﻤﺪ ﻋﺒﺪﺍﳊﻲ ﺍﻟﻠﻜﻨﻮﻱ‪ ،‬ﺕ‪ ،١٣٠٤‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٦٩‬ﻓﻮﺍﺗﺢ ﺍﻟﺮﱠﺣَﻤﻮﺕ ﺑﺸﺮﺡ ﻣُﺴَﻠﱠﻢ ﺍﻟﺜﱡﺒﻮﺕ‪ ،‬ﻋﺒﺪﺍﻟﻌﻠﻲ ﳏﻤﺪ ﺑﻦ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻠﻜﻨـﻮﻱ‪،‬‬
‫ﺕ‪،١٢٢٥‬ﻣﻄﺒﻮﻉ ﻣﻊ ﺍﳌﺴﺘﺼﻔﻰ ﻟﻠﻐﺰﺍﱄ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺻﻮﺭﺓ ﻋﻦ ﻃﺒﻌﺔ‬
‫ﺑﻮﻻﻕ ﺳﻨﺔ ‪.١٣٢٥‬‬
‫‪ -٧٠‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺑﺸﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻟﻠﺴﻴﻮﻃﻲ‪ ،‬ﺕ‪ ،٩١١‬ﻟﻠﻤﻨﺎﻭﻱ ﳏﻤﺪ ﻋﺒﺪﺍﻟﺮﺅﻭﻑ ﺑﻦ ﻋﻠﻲ‪،‬‬
‫ﺕ‪ ،١٠٣١‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٣٩١ /٢‬‬
‫‪ -٧١‬ﺍﻟﻘﻮﺍﻧـﲔ ﺍﻟﻔﻘﻬﻴﺔ ﰲ ﺗﻠﺨﻴﺺ ﻣﺬﻫﺐ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﻔﻴﺔ ﻭﺍﳊﻨﺒﻠﻴﺔ‪،‬‬
‫ﻻﺑﻦ ﺟﺰﻱ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٧٤١‬ﻣﻜﺘﺒﺔ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٧٢‬ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ﻋﻦ ﺯﻭﺍﺋﺪ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻟﻠﻬﻴﺜﻤﻲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺕ‪ ،٨٠٧‬ﲢﻘﻴﻖ ﺣﺒﻴﺐ ﺍﻟـﺮﲪﻦ‬
‫ﺍﻷﻋﻈﻤﻲ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٣٩٩ /١‬‬
‫‪ -٧٣‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻭﻣﺰﻳﻞ ﺍﻹﻟﺒﺎﺱ ﻋﻤﺎ ﺍﺷﺘﻬﺮ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺃﻟﺴـﻨﺔ ﺍﻟﻨـﺎﺱ‪ ،‬ﻟﻠﻌﺠﻠﻮﻧــﻲ‬
‫ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ‪ ،١١٦٢‬ﺃﺷﺮﻑ ﻋﻠﻰ ﻃﺒﻌﺔ ﺃﲪﺪ ﺍﻟﻘﻼﺵ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳـﺎﻟﺔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫ﻁ‪.١٤٢١ /٢‬‬
‫‪ -٧٤‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﱳ ﺍﻹﻗﻨﺎﻉ‪ ،‬ﻟﻠﺒﻬﻮﰐ ﻣﻨﺼﻮﺭ ﺑـﻦ ﻳـﻮﻧﺲ‪ ،‬ﺕ‪ ،١٠٥١‬ﺗﻌﻠﻴـﻖ ﺟـﻼﻝ‬
‫ﻣﺼﻴﻠﺤﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻨﺼﺮ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪.‬‬
‫‪٣٢٢‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫‪ -٧٥‬ﺍﻟﻜﻠﻴﺎﺕ )ﻣﻌﺠﻢ ﰲ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻟﻔﺮﻭﻕ ﺍﻟﻠﻐﻮﻳﺔ(‪ ،‬ﻷﰊ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻜﻔﻮﻱ ﺃﻳﻮﺏ ﺑـﻦ ﻣﻮﺳـﻰ‪،‬‬
‫ﺕ‪ ،١٠٩٤‬ﲢﻘﻴﻖ ﻋﺪﻧﺎﻥ ﺩﺭﻭﻳﺶ‪ ،‬ﻭﳏﻤﺪ ﺍﳌﺼﺮﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤١٢ /١‬‬
‫‪ -٧٦‬ﺍﻟﻠﺒﺎﺏ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻜﺘﺎﺏ‪ ،‬ﻟﻠﻤﻨﺒﺠﻲ ﻋﻠﻲ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﺕ‪ ،٦٨٦‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻓﻀـﻞ‬
‫ﺍﳌﺮﺍﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺟﺪﺓ‪ ،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻁ‪.١٤٠٣ /١‬‬
‫‪ -٧٧‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧـﻲ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺕ‪ ،٨٥٢‬ﺑﻌﻨﺎﻳﺔ ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺃﺑـﻮ ﻏـﺪﺓ‪،‬‬
‫ﻣﻜﺘﺐ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪.١٤٢٣ /١‬‬
‫‪ -٧٨‬ﻣﺒﺎﻧـﻲ ﺍﻷﺧﺒﺎﺭ ﺷﺮﺡ ﺷﺮﺡ ﻣﻌﺎﻧـﻲ ﺍﻵﺛﺎﺭ‪ ،‬ﻟﻠﻌﻴﻨـﻲ ﳏﻤﻮﺩ ﺑﻦ ﺃﲪـﺪ‪ ،‬ﺕ‪) ،٨٥٥‬ﳐﻄـﻮﻁ(‬
‫ﺻﻮﺭﺓ ﻋﻦ ﻧﺴﺨﺔ ﲞﻂ ﺍﳌﺆﻟﻒ ﲟﻜﺘﺒﺔ ﺍﳊﺮﻡ ﺍﳌﻜﻲ‪.‬‬
‫‪ -٧٩‬ﺍﳌﺒﺪﻉ ﰲ ﺷﺮﺡ ﺍﳌﻘﻨﻊ‪ ،‬ﻻﺑﻦ ﻣﻔﻠﺢ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ‪ ،٨٨٤‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٨٠‬ﺍﳌﺒﺴﻮﻁ‪ ،‬ﻟﻠﺴﺮﺧﺴﻲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٤٩٠‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪.٢‬‬
‫‪ -٨١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻟﻠﻬﻴﺜﻤﻲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜـﺮ‪ ،‬ﺕ‪ ،٨٠٧‬ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ ﺍﻟﻌـﺮﰊ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪.٢‬‬
‫‪ -٨٢‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﳊﻠﻴﻢ‪ ،‬ﺕ‪ ،٧٢٨‬ﲨﻊ ﻭﺗﺮﺗﻴﺐ‪ :‬ﻋﺒﺪﺍﻟﺮﲪﻦ‬
‫ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﻗﺎﺳﻢ ﺍﻟﻌﺎﺻﻤﻲ ﺍﻟﻨﺠﺪﻱ‪ ،‬ﺕ‪ ،١٣٩٢‬ﺗﻮﺯﻳﻊ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣـﺔ ﻟﺸـﺆﻭﻥ ﺍﳊـﺮﻣﲔ‬
‫ﺍﻟﺸﺮﻳﻔﲔ‪ ،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫‪ -٨٣‬ﺍﶈﺮﱠﺭ ﰲ ﺍﻟﻔﻘﻪ )ﺍﳊﻨﺒﻠﻲ(‪ ،‬ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﳎﺪ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺪﺍﷲ‪ ،‬ﺕ‪ ،٦٥٢‬ﻭﻣﻌﻪ ﺍﻟﻨﻜﺖ‬
‫ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺴﻨﻴﺔ‪ ،‬ﻻﺑﻦ ﻣﻔﻠﺢ‪ ،‬ﺕ‪ ،٧٦٣‬ﻣﻄﺒﻌﺔ ﺍﻟﺴﻨﺔ ﺍﶈﻤﺪﻳﺔ‪.١٣٦٩ ،‬‬
‫‪ -٨٤‬ﺍﶈﻠﻰ‪ ،‬ﻻﺑﻦ ﺣﺰﻡ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٤٥٦‬ﲢﻘﻴﻖ ﺃﲪﺪ ﳏﻤﺪ ﺷـﺎﻛﺮ‪ ،‬ﺩﺍﺭ ﺍﻵﻓـﺎﻕ ﺍﳉﺪﻳـﺪﺓ‪،‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪ -٨٥‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻟﻠﺮﺍﺯﻱ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺕ‪ ،٦٦٦‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٨٦‬ﳐﺘﺼﺮ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻟﻠﻤﻨﺬﺭﻱ ﻋﺒﺪﺍﻟﻌﻈﻴﻢ ﺑﻦ ﻋﺒﺪﺍﻟﻘﻮﻱ‪ ،‬ﺕ‪ ،٦٥٦‬ﻣﻊ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ‪.‬‬
‫‪ -٨٧‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻟﻠﺤﺎﻛﻢ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ‪ ،‬ﺕ‪ ،٤٠٥‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٨٨‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺕ‪ ،٢٤١‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺗﺼﻮﻳﺮ ﺩﺍﺭ‬
‫ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٨٩‬ﻣﺸﺎﺭﻕ ﺍﻷﻧﻮﺍﺭ ﻋﻠﻰ ﺻﺤﺎﺡ ﺍﻵﺛﺎﺭ‪ ،‬ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻴﺤﺼـﱯ‪ ،‬ﺕ‪ ،٥٤٤‬ﺍﳌﻜﺘﺒـﺔ‬
‫ﺣﻜﻢ ﺃﺧﺬ ﺍﻟﻮﺍﻟﺪ ﻣﺎﻝ ﻭﻟﺪﻩ – ﺩ‪ .‬ﺳﺎﺋﺪ ﺑﻜﺪﺍﺵ‬
‫‪٣٢٣‬‬
‫ﺍﻟﻌﺘﻴﻘﺔ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -٩٠‬ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ‪ ،‬ﻟﻠﻄﺤﺎﻭﻱ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ‪ ،٣٢١‬ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٤١٥ /١‬‬
‫‪ -٩١‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨـﲑ ﰲ ﻏﺮﻳﺐ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﹸﻘﹾﺮﻱ ﺍﻟﻔﻴﻮﻣﻲ‪ ،‬ﺕ‪.٧٧٠‬‬
‫‪ -٩٢‬ﺍﳌﺼﻨﱠﻒ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪ ،‬ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺕ‪ ،٢٣٥‬ﺍﻟﺪﺍﺭ ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﻁ‪/٢‬‬
‫‪.١٣٩٩‬‬
‫‪ -٩٣‬ﺍﳌﺼﻨﱠﻒ‪ ،‬ﻟﻌﺒﺪﺍﻟﺮﺯﺍﻕ ﺑﻦ ﳘﺎﻡ ﺍﻟﺼﻨﻌﺎﻧـﻲ‪ ،‬ﺕ‪ ،٢١١‬ﲢﻘﻴﻖ ﺣﺒﻴﺐ ﺍﻟـﺮﲪﻦ ﺍﻷﻋﻈﻤـﻲ‪ ،‬ﻁ‪/١‬‬
‫‪.١٣٩٠‬‬
‫‪ -٩٤‬ﻣﻄﺎﻟﻊ ﺍﻟﺒﺪﻭﺭ ﰲ ﺟﻮﺍﻣﻊ ﺃﺧﺒﺎﺭ ﺍﻟﺒُﺮﻭﺭ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﲡﺎﺭﻳﺎﹰ ﺑﺎﺳﻢ‪) :‬ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ(‪ ،‬ﻟﻠﻐﻤﺎﺭﻱ ﺃﲪﺪ ﺑﻦ‬
‫ﺍﻟﺼﺪﻳﻖ‪ ،‬ﺕ‪ ،١٣٨٠‬ﻣﻜﺘﺒﺔ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪.١٤١٦ /٣‬‬
‫‪ -٩٥‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ )ﻣﻊ ﳐﺘﺼﺮ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻟﻠﻤﻨﺬﺭﻱ(‪ ،‬ﻟﻠﺨﻄﺎﰊ ﲪﺪ ﺑﻦ ﳏﻤـﺪ‪ ،‬ﺕ ‪ ،٣٨٨‬ﻃﺒﻌـﺔ‬
‫ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺴﻨﺔ ﺍﶈﻤﺪﻳﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ ‪.‬‬
‫‪ -٩٦‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ‪ ،‬ﻟﻠﻄﱪﺍﻧـﻲ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٣٦٠‬ﲢﻘﻴﻖ ﳏﻤﻮﺩ ﺍﻟﻄﺤﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪،‬‬
‫ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻁ‪.١٤١٥ / ١‬‬
‫‪ -٩٧‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ‪ ،‬ﻟﻠﻄﱪﺍﻧـﻲ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٣٦٠‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺷﻜﻮﺭ ﺍﻣﺮﻳـﺮ‪ ،‬ﺍﳌﻜﺘـﺐ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪.١٤٠٥ /١‬‬
‫‪ -٩٨‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‪ ،‬ﻟﻠﻄﱪﺍﻧـﻲ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٣٦٠‬ﲢﻘﻴﻖ ﲪﺪﻱ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺰﻫـﺮﺍﺀ‬
‫ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﳌﻮﺻﻞ‪ ،‬ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻁ‪.٢‬‬
‫‪ -٩٩‬ﻣﻌﻮﻧﺔ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ﺷﺮﺡ ﺍﳌﻨﺘﻬﻰ‪ ،‬ﻻﺑﻦ ﺍﻟﻨﺠﺎﺭ ﺍﻟﻔﹸﺘُﻮﺣﻲ ﳏﻤـﺪ ﺑـﻦ ﺃﲪـﺪ‪ ،‬ﺕ‪ ،٩٧٢‬ﲢﻘﻴـﻖ‬
‫ﻋﺒﺪﺍﳌﻠﻚ ﺑﻦ ﺩﻫﻴﺶ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻁ‪.١٤٠٦ /١‬‬
‫‪ -١٠٠‬ﺍﳌﻐﻨـﻲ )ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﳋﺮﻗﻲ(‪ ،‬ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٦٢٠‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.١٣٩٢ ،‬‬
‫‪ -١٠١‬ﺍﳌﻐﻨـﻲ ﰲ ﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﻟﻠﺬﻫﱯ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺕ‪ ،٧٤٨‬ﲢﻘﻴﻖ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺘﺮ‪ ،‬ﻃﺒﻊ ﺇﺩﺍﺭﺓ ﺇﺣﻴﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻗﻄﺮ‪.‬‬
‫‪ -١٠٢‬ﺍﳌِﻨَﺢ ﺍﻟﺸﺎﻓﻴﺎﺕ ﺑﺸﺮﺡ ﻣﻔﺮﺩﺍﺕ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻟﻠﺒﻬﻮﰐ ﻣﻨﺼﻮﺭ ﺑﻦ ﻳﻮﻧﺲ‪ ،‬ﺕ‪ ،١٠١٥‬ﲢﻘﻴﻖ ﻋﺒﺪ‬
‫‪٣٢٤‬‬
‫ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺑـﻬﺎ‪ ،‬ﺝ‪ ،١٧‬ﻉ‪ ،٢٩‬ﺻﻔﺮ ‪١٤٢٥‬ﻫـ‬
‫ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﳌﻄﻠﻖ‪ ،‬ﻃﺒﻊ ﺇﺩﺍﺭﺓ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻗﻄﺮ‪.‬‬
‫‪ -١٠٣‬ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﰲ ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ‪ ،‬ﻟﻠﺤﻄﺎﺏ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ‪ ،‬ﺕ‪ ،٩٥٤‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪.١٣٩٨ /٢‬‬
‫‪ -١٠٤‬ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﻄﻴﻔﺔ ﺷﺮﺡ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨـﻴﻔﺔ ‪ ،‬ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﻟﺴﻨﺪﻱ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺕ‪،١٢٥٧‬‬
‫ﳐﻄﻮﻁ )ﺍﶈﻤﻮﺩﻳﺔ(‪.‬‬
‫‪ -١٠٥‬ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ﻷﺣﺎﺩﻳﺚ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻟﻠﺰﻳﻠﻌﻲ ﻋﺒﺪﺍﷲ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺕ‪ ،٧٢٦‬ﺑﻌﻨﺎﻳﺔ ﳏﻤﺪ ﻋﻮﺍﻣـﺔ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻘﺒﻠﺔ‪ ،‬ﺟﺪﺓ‪ ،‬ﻭﺍﳌﻜﺘﺒﺔ ﺍﳌﻜﻴﺔ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻁ‪.١٤١٨ /١‬‬
‫‪ -١٠٦‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻻﺑﻦ ﺍﻷﺛﲑ ﳎﺪ ﺍﻟﺪﻳﻦ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﳏﻤﺪ ﺍﳉﺰﺭﻱ‪ ،‬ﺕ ‪ ،٦٠٦‬ﲢﻘﻴـﻖ‬
‫ﻃﺎﻫﺮ ﺍﻟﺰﺍﻭﻱ ﻭﳏﻤﻮﺩ ﺍﻟﻄﻨﺎﺣﻲ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -١٠٧‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺷﺮﺡ ﻣﻨﺘﻘﻰ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻟﻠﺸﻮﻛﺎﱐ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺕ‪ ،١٢٥٠‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪.‬‬