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- 2. ﺁﺩﺍﺏ ﺍﻷﻛﻞ א א
- 3. ﻃﺒﻘﺎ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ א א א . אא א )ﻋـﱪ ﺍﻻﻧﱰﻧـﺖ ﺃﻭ א אא ﻟﻠﻤﻜﺘﺒــﺎﺕ ﺍﻻﻟﻜﱰﻭﻧﻴــﺔ ﺃﻭ ﺍﻷﻗــﺮﺍﺹ ﺍﳌﺪﳎــﺔ ﺃﻭ ﺍﻯ א ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ ( א א . . א א
- 4. ﺍﻟﻔﻬﺭﺱ ﻣﻘﺪﻣﺔ................................................................... ٤ ﺁداب اﻟﻄﻌﺎم .......................................................... ١١ •ﻣﺎ ﺗﺒﺎح ﻓﻴﻪ اﻟﻐﻴﺒﺔ .............................................. ٧١ ﻣﻌﻨﻰ اﻟﻤﺄدﺑﺔ ........................................................ ٥٢ •ﻳﻜﺮﻩ اﻷآﻞ ﻣﺘﻜﺌﺎ .............................................. ٦٢ •وﻳﻜﺮﻩ اﻷآﻞ ﻣﻀﻄﺠﻌﺎ....................................... ٦٢ •ﻏﺴﻞ اﻟﻴﺪ ﻗﺒﻞ اﻟﻄﻌﺎم ......................................... ٧٢ •ﻳﺴﺘﺤﺐ اﻷآﻞ ﺑﺎﻟﻴﻤﻴﻦ ........................................ ٨٢ •ﻣﻦ ﺁداب اﻷآﻞ أﻻ ﻳﺒﺼﻖ .................................... ٢٤ •ﻗﺎل اﻟ َﻮاوي .................................................... ٩٤ َ ﻨ •ﺣﻜﻢ اﻷآﻞ ﻓﻲ اﻟﻤﺴﺠﺪ ........................................ ٠٨ •ﺣﻜﻢ وﻗﻮع اﻟﺬﺑﺎب ﻓﻲ اﻟﻄﻌﺎم ................................ ٤٨ •ﺁداب اﻟﻨﻮم...................................................... ٦٩ •ﺁداب اﻟﺪﻋﺎء .................................................. ٤٠١ •ﻣﺎ ﻳﺴﺘﺤﺐ ﻓﻌﻠﻪ ﻟﻠﺪاﻋﻲ ..................................... ٦٠١ •ﻣﺴﺘﺤﺒﺎت اﻟﺪﻋﺎء ............................................ ١٢١ ٣
- 5. ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺭﺤﻴﻡ ﻭﺼﻠﻰ ﺍﷲ ﻋﻠﻰ ﺴﻴﺩﻨﺎ ﻤﺤﻤﺩ ﻭﺁﻟﻪ ﻭﺴﻠﻡ ﻤﻘﺩﻤﺔ ﺭﺴﺎﻟﺔ ﻓﻲ ﺁﺩﺍﺏ ﺍﻷﻜل ﺍﻟ ﻤﺩ ِﻠ ِ ﺒﻲ ﺴﺒﻎ ﺍﻟـﻨﻌﻡ ﺤ ﻟﹶﻪ ﺭ ﻤ ِ ِ ِ ِ ﺍﻟ ﹸﻜﺭ ﹸﻡ ﺍﻟ ﹶﻨﺎ ِﻠﻤﺎﻨﺢ ﺍﻟ ﹶﺤل ﺍﻟﺤﻤﺩ ﺍﻟﺜﻨﺎ ﻤﺴﺘﺤﻘﻪ ﺒﺫﻜﺭ ﺼﻔﺎﺘﻪ ﻭ ﺸ ِﺜ ﺜ ﻟ ِِ ﻨ ِ ﺍﻟﺠﻤﻴﻠﺔ ﻭﺃﻓﻌﺎﻟﻪ ﺍﻟﺤﺴﻨﺔ ﻭﻨﻘﻴﺽ ﺍﻟﺤﻤﺩ ﻭﺃﺼل ﺍﻟﺸـﻜﺭ ﺍﻟﺒﻴـﺎﻥ ﻭﺍﻻﻅﻬﺎﺭ ﻭﻗﻴل ﻫﻭ ﻤﻘﻠﻭﺏ ﻜﺸﺭ ﻴﻘﺎل ﻜﺸﺭ ﺍﻟﻜﻠﺏ ﻋﻥ ﺃﻨﻴﺎﺒـﻪ ﺇﺫﺍ ﻗﻠﺹ ﺸﻔﺘﻴﻪ ﻋﻥ ﺃﺴﻨﺎﻨﻪ ﻓﻅﻬﺭﺕ ﻭﻻ ﻴﻜﻭﻥ ﺍﻟﺸﻜﺭ ﺍﻟﺸﻜﺭ ﺇﻻ ﻓﻲ ﻤﻘﺎﺒﻠﺔ ﺍﻟﻨﻌﻤـﺔ ﻓﻌﻠـﻰ ﺍﻟﻌﺒﺩ ﺃﻥ ﻴﻘﺎﺒل ﻨﻌﻡ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌـﺎﻟﻰ ﺒﺎﻟﻁﺎﻋـﺎﺕ ﻗـﺎل ﺍﷲ ﻜﺮﺍ] ﺴﻭﺭﺓ ﺴﺒﺄ ﺍﻵﻴﺔ ﺷ ﹰ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ: ﺇﻋﻤﻠﻮﺍ ﺁﻝ ﺩﺍ ﺩ ﻭ ٢١[ - ﺴﺒﺄ ﺃﻴﺎﻋﻤﻠﻭﺍ ﻷﺠل ﺃﻥ ﺘﺸﻜﺭﻭﺍ ﻭﻨﻘﻴﺽ ﺍﻟﺸﻜﺭ ﺍﻟﻜﻔـﺭ ﻭﻣﻦ ﻳﺸﻜﺮ ﻓﺈﻧﻤـﺎ ﹶ ﹶِ ﻜﻤﺎ ﺃﻥ ﻨﻘﻴﺽ ﺍﻟﺤﻤﺩ ﺍﻟﺫﻡ ﻗﺎل ﺘﻌﺎﻟﻰ: ﻤﻴﺪ] ﺍﻵﻴـﺔ ٢١[ ﺣ ﻜﺮ ِ ِ ﹶ ﹶ ﹶِ ﱠ ﹶ ﹶﲏ ﻳﺸ ﹸ ِ ﻟﻨﻔﺴﻪ ﻭﻣﻦ ﻛﻔﺮ ﻓﺈﻥ ﺍﻟﻠﻪ ﻏ - ﻟﻘﻤﺎﻥ ﻭﺒﻴﻥ ﺍﻟﺤﻤﺩ ﻭﺍﻟﺸﻜﺭ ﻋﻤﻭﻡ ﻭﺨﺼﻭﺹ ﻤـﻥ ﻭﺠـﻪ ﻭﺫﻟﻙ ﺃﻨﻬﻤﺎ ﻴﺠﺘﻤﻌﺎﻥ ﻓﻲ ﻤﺎﺩﺓ ﻭﻴﻭﺠﺩﻥ ﺃﺤﺩﻫﻤﺎ ﺒﺩﻭﻥ ﺍﻵﺨـﺭ ﻓﻴﺠﺘﻤﻌﺎﻥ ﻋﻨﺩ ﻤﻘﺎﺒﻠﺔ ﺍﻟﻨﻌﻤﺔ ﻭﻴﻭﺠﺩ ﺍﻟﺤﻤﺩ ﺒﺩﻭﻥ ﺍﻟﺸﻜﺭ ﺇﺫﺍ ﻜﺎﻥ ٤
- 6. ﻻ ﻓﻲ ﻤﻘﺎﺒﻠﺔ ﻨﻌﻤﺔ ﻭﻴﻭﺠﺩ ﺍﻟﺸﻜﺭ ﺒﺩﻭﻨﻪ ﺇﺫﺍ ﻜﺎﻥ ﺒﺎﻟﻔﻌل ﻭﺤـﺩﻩ ﺇﺫ ﺍﻟﺤﻤﺩ ﻻ ﻴﻜﻭﻥ ﺇﻻ ﺒﺎﻟﻘﻭل ﻭﺍﻟﺸﻜﺭ ﻴﻜﻭﻥ ﺒﺎﻟﻔﻌل ﻭﺍﻟﻘﻭل ﻤﻌﺎ ﻭﺍﻟﺜﻨﺎ ﻗﻴل ﻫﻭ ﻭﺍﻟﻨﺜﺎ ﺒﺘﻘﺩﻴﻡ ﺍﻟﻨﻭﻥ ﻋﻠﻰ ﺍﻟﺜﺎﺀ ﺒﻤﻌﻨﻰ ﻭﺍﺤـﺩ ﺇﻻ ﺃﻥ ﺍﻟﺜﻨﺎ ﻤﻤﺩﻭﺩ ﻭﺍﻟﻨﺜﺎ ﻤﻘﺼﻭﺭ ﻭﻗﻴل ﺍﻟﺜﻨﺎ ﻓﻲ ﺍﻟﻤﺩﺡ ﻭﺍﻟﻨﺜﺎ ﺒﺘﻘﺩﻴﻡ ﺍﻟﻨﻭﻥ ﻴﺴﺘﻌﻤل ﻓﻲ ﺍﻟﺫﻡ ﻴﻘﺎل ﺍﺜﻨﻰ ﻋﻴﻪ ﺨﻴﺭﺍ ﻭﺍﻨﺜﺎ ﻋﻠﻴﻪ ﺸﺭﺍ ﺇﺫﺍ ﺫﻜﺭﻩ ﺒﺴﻭﺀ ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﻤﻌﺘﺒﺭ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻤﺎﻨﺢ ﺍﻟﻤﻌﻁﻲ ﻭﺍﻟﻤﻨﺢ ﺍﻟﻌﻁﺎﻴﺎ. ﻭﺍﻟﻨﺤل ﺠﻤﻊ ﻨﺤﻠﺔ ﻭﻫﻭ ﻤﺎ ﺘﻌﻠﻕ ﺒﻐﻴﺭ ﻤﻘﺎﺒل ﻤﻨﻪ ﺴﻤﻲ ﺍﻟﻤﻬﺭ ﻨﺤﻠﻪ ﻷﻥ ﺍﻟﻤﺭﺃﺓ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺘﺄﺨﺫﻩ ﻻ ﻓﻲ ﻤﻘﺎﺒل ﻻﻨﻬـﺎ ﺘﺴﺘﻤﺘﻊ ﻜﻤﺎ ﻴﺴﺘﻤﺘﻊ ﺒﻬﺎ ﻗﺎل ﺍﻟﺯﺠﺎﺝ ﻭﺴﻤﻲ ﺍﷲ ﺘﻌﺎﻟﻰ ﺯﻨـﺎﺒﻴﺭ ﺍﻟﻌﺴل ﻨﺤﻼ ﻷﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻗﺩ ﻨﺤل ﻟﻠﺨﻠﻕ ﺍﻟﻌﺴل ﺍﻟﺫﻱ ﻴﺨﺭﺝ ﻤﻥ ﺒﻁﻭﻨﻬﺎ ﺒﻼ ﻤﺅﻨﺔ ﻓﻬﻭ ﻋﻁﻴﺔ ﻤﺒﺘﺩﺌﺔ : ﻳﺎ ﻃﺎﻟِﺒﺎ ِﻟﺨِﺼﺎﻝ ﺳﺎﺩ ﺟﺎﻣ ﻬﺎ ٍ ِ ﻌ ﹰ ﻭﺳﺎِﺋﻼ ﻣﻦ ﺣﻮﺍﻫﺎ ﺆﻝ ﺒﺘﻬﻞ ﺳ ٍ ﻣ ِ ِ ﹰ ﻻ ﺗﺄ ﺬ ﺍﻟﻌِﻠﻢ ﺇِﻻ ﻋﻦ ﺃﹶﺧﻲ ِﺛﻘﺔ ﹶٍ ﺧ ﻌﻄﻲ ﺍﻟﺮﺷﺎﺩ ِﺑﻪ ﰲ ﻭﺍﺿﺢ ﺍﻟ ﻞ ِ ِ ﺴﺒ ِ ِ ﻳ ﻭﺩﻉ ﺆﺍﻝ ﺍﱠﺬﻱ ﺩﻗﹶﺖ ِﻳﺎﻧ ﺳ ِ ﻟ ﺩ ﺘﻪ ٥
- 7. ﻭﺍﺣﺬﹶﺭ ﻀﻮﺭﻙ ﰲ ﺍﻟﺪﺭﺱ ﻭﺍﳉﹶﺪﻝ ِ ِ ﺣ ﻓﹶﺎﻟﻄﹶﺒﻊ ِﻟ ﻓﹶﻼ ﺗﺠﻠِﺲ ﺇِﱃ ﹸﺴﻖ ﻓ ٍ ﺺ ﻓ ﹸﻞ ﺃﹶﻥ ﻳﺴﻠﻢ ﺍﻵﺗِﻴﻪ ﻣِﻦ ﻟﻞ ﺯ ِ ﹶِ ﹶﻘ ﻛﹶﺠﺎِﻟﺲ ﺍﻟﻜﲑ ﺇِﻥ ﺗﺤﻀﺪ ﻣﺠﺎﹶﻟﺴﺔ ﹰ ِ ِ ﻓﺎﻚ ﺍﻟﺸﻮﻙ ﻟﹶﻢ ﺗﺴﻠﹶﻢ ﻣِﻦ ﺍﻟ ﻌﻞ ﺸِ ﻭ ﺗ ﻫﺫﻩ ﺍﻷﺒﻴﺎﺕ ﻤﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻤﻘﺎﺼﺩ ﻤﻨﻬﺎ: ﺃﻨﻪ ﻴﺠﺏ ﻋﻠﻰ ﺍﻟﺸﺨﺹ ﺃﻥ ﻻ ﻴﺸﺘﻐل ﺒﺎﻟﻌﻠﻡ ﻭﻻ ﻴﺄﺨﺫﻩ ﻏﻼ ﻋﻥ ﻤﻥ ﻅﻬـﺭﺕ ﺩﻴﺎﻨﺘﻪ ﻭﺍﻨﺘﺸﺭ ﻋﻠﻤﻪ ﻓﺈﻥ ﺍﻟﻌﻠﻡ ﺩﻴﻥ ﻓﻠﻴﻨﻅﺭ ﺇﻟﻰ ﻤﻥ ﻴﺄﺨﺫ ﻋﻨـﻪ ﺩﻴﻨﻪ ﻭﻻ ﻴﺠﻭﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻓﻲ ﺍﻟﻔﺘﻭﻯ ﻋﻠﻰ ﻓﺎﺴـﻕ ﻭﻤﺠﻬـﻭل ﺍﻟﺤﺎل ﻭﻻ ﻴﺠﻭﺯ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻔﺎﺴﻕ ﻤﺩﺭﺴﺎ ﻭﻻ ﻗﺎﻀﻴﺎ ﻭﺴﻤﻌﺕ ﺍﻟﺸﻴﺦ ﺭﺤﻤﻪ ﺍﷲ ﻴﺤﻜﻲ ﻓﻲ ﺠﻭﺍﺯ ﻤﺒﺎﺤﺜﻪ ﻭﺠﻬـﺎﻥ ﻭﻤﻨﻬـﺎ ﺃﻥ ﺍﻻﻨﺴﺎﻥ ﻻ ﻴﻨﺒﻐﻲ ﻟﻪ ﺍﻟﺠﻠﻭﺱ ﺇﻟﻰ ﻓﺎﺴﻕ ﻓﺈﻨـﻪ ﺇﻥ ﺴـﻠﻡ ﻓـﻲ ﻤﺸﺎﺭﻜﺘﻪ ﻓﻲ ﺍﻟﻤﻌﻴﺸﺔ ﻟﻡ ﻴﺴﻠﻡ ﻤﻥ ﺍﻟﺘﺨﻠﻕ ﺒﺒﻌﺽ ﺃﺨﻼﻗﻪ ﻓـﺈﻥ ﺍﻟﻁﺒﻊ ﻴﺴﺭﻕ ﻋﻨﺩ ﺍﻻﺠﺘﻤﺎﻉ ﻤﻥ ﺤﻴﺙ ﻻ ﻴﺸﻌﺭ ﺍﻻﻨﺴﺎﻥ ﻭﻟﻬـﺫﺍ ﺘﻘﻭل ﺍﻟﻌﺭﺏ ﻓﻲ ﺃﻤﺜﺎﻟﻬﺎ: ﺍﻟﺭﻓﻴﻕ ﻗﺒل ﺍﻟﻁﺭﻴﻕ ﻭﺍﻟﺠـﺎﺭ ﻗﺒـل ﺍﻟﺩﺍﺭ ﻭﺍﻟﻁﺒﺎﻉ ﺴﺭﺍﻗﻪ. ٦
- 8. ﺜﻡ ﻭﻗﻊ ﺍﻟﺘﺸﺒﻴﻪ ﺒﻨﺎﻓﺦ ﺍﻟﻜﻴﺭ ﻭﻫﻭ ﺍﻟﺤـﺩﺍﺩ ﺇﻥ ﺤﻀـﺭﻩ ﺇﻨﺴﺎﻥ ﻭﺴﻠﻡ ﻤﻥ ﺍﻟﺸﻭﻙ ﺍﻟﺫﻱ ﻋﻨﺩﻩ ﻟﻡ ﻴﺴﻠﻡ ﻤﻥ ﺍﻟﺸـﻌل ﺍﻟﺘـﻲ ﻴﺨﺭﺠﻬﺎ ﻤﻥ ﺍﻟﻨﺎﺭ ﻷﻨﻬﺎ ﻋﻨﺩ ﺍﻟﻀﺭﺏ ﻋﻠﻴﻬﺎ ﻴﻨﻔﺼل ﻤﻨﻬﺎ ﻗﻁﻊ ﻤﻥ ﺍﻟﻨﺎﺭ ﺘﻨﺎل ﺍﻟﺠﺎﻟﺱ ﺤﻭل ﺍﻟﻜﻴﺭﻭﺇﻟﻰ ﻫﺫﺍ ﺠﺎﺀﺕ ﺍﻻﺸﺎﺭﺓ ﻓﻲ ﻗﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ )ﻤﺜل ﺍﻟﺠﻠﻴﺱ ﺍﻟﺼـﺎﻟﺢ ﻭﺍﻟﺠﻠـﻴﺱ ﺍﻟﺴﻭﺀ ﻜﺤﺎﻤل ﺍﻟﻤﺴﻙ ﻭﻨﺎﻓﺦ ﺍﻟﻜﻴﺭ ﻓﺤﺎﻤـل ﺍﻟﻤﺴـﻙ ﺃﻤـﺎ ﺃﻥ ﻴﺤﺫﻴﻙ ﻭﺇﻤﺎ ﺃﻥ ﺘﺠﺩ ﻤﻨﻪ ﺭﻴﺤﺎ ﻁﻴﺒﺔ ﻭﻨـﺎﻓﺦ ﺍﻟﻜﻴـﺭ ﺇﻤـﺎ ﺃﻥ ﻴﺤﺭﻕ ﺜﻴﺎﺒﻙ ﺃﻭ ﺘﺠﺩ ﻤﻨﻪ ﺭﺍﺌﺤﺔ ﻜﺭﻴﻬﺔ( ﻭﻗﻭﻟﻪ ﻴﺤﺫﻴﻙ ﺒﺎﻟﺤﺎﺀ ﺍﻟﻤﻬﻤﻠﺔ ﻭﺒﺎﻟﺠﻴﻡ ﺃﻴﻀﺎ ﻭﻤﻌﻨﺎﻩ ﻴﻌﻁﻴﻙ ﻭﺭﻭﺍﻴﺔ ﺍﻟﺠـﻴﻡ ﻤﻭﺍﻓﻘـﺔ ﺍﻟﻨﺎﺭ ﺍﻵﻴـﺔ ٩٢ - ﺍﻟﻘﺼـﺹ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ: ﺃﻭ ﺟﺬﻭﺓ ﻣﻦ ﻭﻗﻭل ﺃﻫل ﺍﻟﺴﻨﺔ ﺍﻟﻌﻘل ﻭﺍﻟﺼﺭﻑ ﻻ ﻴﺠﺫﻱ ﺃﻨﻪ ﻻ ﻴﻌﻁﻲ ﺸﻴﺌﺎ ﻤﻥ ﺍﻻﺤﻜﺎﻡ ﻭﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺃﻋﻠﻡ . ﺍﻷﻤﺎﻨﺔ ﺍﻟﻔﺭﺍﺌﺽ ﺍﻟﺘﻲ ﺍﻓﺘﺭﻀﻬﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻭﺸﺭﻁ ﻋﻠﻴﻬﻡ ﺃﻥ ﻤﻥ ﺃﺩﺍﻫﺎ ﺠﻭﺯﻱ ﺒﺎﻻﺤﺴﺎﻥ ﻭﻤﻥ ﺨﺎﻥ ﻓﻴﻬـﺎ ﻋﻭﻗﺏ ﻋﺭﻀﻬﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﻟﺠﺒـﺎل ﺒﻌﺩ ﺃﻥ ﺃﻓﻬﻤﻬﺎ ﺨﻁﺎﺒﻪ ﻭﺃﻨﻁﻘﻬﺎ ﻓﻘﺒﻠﺕ ﻭﺃﻁﺎﻋﺕ ﻭﺍﺸﻔﻘﺕ ﻤـﻥ ﺤﻤل ﺇﺜﻤﻬﺎ ﺒﺴﺒﺏ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻫﺫﺍ ﻗﻭل ]ﺍﻟﺯﺠﺎﺝ[ ﻭﻴﺩل ﻋﻠﻰ ﻫـﺫﺍ ٧
- 9. ﻓﹶﻘﺎﻝ ﻟﹶﻬﺎ ﻭﻟِﻸﺭﺽ ﺍﺋﺘﻴﺎ ﻃﹶﻮﻋﺎ ﺃﻭﻛﹶﺮﻫﺎ ﹰ ﹰ ِ ﹶ ﺍﻟﻘﻭل ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ: ﻃﺎِﻌﲔ[ ﺍﻵﻴﺔ - ﻓﺼﻠﺕ[. ﺋ ﻗﺎﻟﹶﺘﺎ ﺃﹶﺗﻴﻨﺎ ﻭﻗﺎل ﺍﻟﻭﺍﺤﺩﻱ: ﺇﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻤـﺎ ﻋـﺭﺽ ﻋﻠﻴﻬـﺎ ﺍﻟﺘﻜﺎﻟﻴﻑ ﺃﺒﺕ ﺃﻥ ﺘﺤﻤﻠﻬﺎ ﻤﺨﺎﻓﺔ ﻭﺨﺸﻴﺔ ﻻ ﻤﻌﺼﻴﺔ ﻭﻤﺨﺎﻟﻔـﺔ ﻭﻫﻭ ﻤﻌﻨﻰ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ: ﻭﺃﺷﻔﹶﻘﻦ ﻣِﻨﻬﺎ ﻭﺣﻤﻠﹶﻬﺎ ﺍﻹِﻧﺴـﺎﻥ ﹸ ﻬﻮﻻ] ﺍﻵﻴﺔ ٢٧[ ﺍﻷﺤﺯﺍﺏ ﻏﺭﺍ ﺒﺄﻤﺭ ﺭﺒﻪ ﺟ ﹰ ِﺇﻧ ﻛﺎﻥ ﻇﹶﻠﻮﻣﺎ ﹰ ﻪ ﹶ ﻭﺍﻟﻘﻭل ﺍﻷﻭل ﺼﺎﺌﺭ ﺇﻟﻰ ﺃﻥ ﺃﻤﺭﻩ ﻟﻬﺎ ﻜﺎﻥ ﺃﻤﺭ ﻋـﺯﻡ ﻭﺤـﺘﻡ ﻭﺍﻟﻘﻭل ﺍﻟﺜﺎﻨﻲ ﻴﻘﻭل ﺇﻨﻪ ﻜﺎﻥ ﺃﻤﺭ ﻋﺭﺽ ﻻ ﺃﻤﺭ ﻋﺯﻡ ﻭﻟﻬـﺫﺍ ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ: ﻤﺎ ﻴﺒﺩل ﺍﻟ ﹶﻭل ﹶﺩﻱ] ﺍﻷﻴﺔ ٩١ - ﻕ.[ ُ ﻘ ُ ﻟ ﱠ ﻭﺍﻷﻜﻡ ﺍﻟﺠﺒﺎل ﺍﻟﺼﻐﺎﺭ ﺠﻤﻊ ﺃﻜﻤﻪ ﹶﺎﻟ ِﻠﻡ ﻴﻥ ﻭ ﻥ ﻠﺕ ِﻴﺎﻨ ﹸﻪ ل ﺍﻟ ﻠﻭﻡ ﻓ ﻉ ِﻥ ﻋﺎﺩ ﻓ ﻌ ﺩ ﻤ ﻀ ﺩ ﹶﺘ ﻀ َ ﻌ ِ ﹶ ﺩ ﻤ ﻓﻲ ﻬل ﺍﻹﺸﺎﺭﺓ ﺒﻬﺫﺍ ﺍﻟﺒﻴﺕ ﺃﻥ ﻤﻥ ﻜﺎﻥ ﻋﺎﻟﻤﺎ ﻭﻟـﻡ ﻴﻨﺘﻔـﻊ ﺠ ِ ﺒﻌﻠﻤﻪ ﻨﺯل ﻤﻨﺯﻟﺔ ﺍﻟﺠﺎﻫل ﺒﺠﺎﻤﻊ ﻋﺩﻡ ﺍﻟﻨﻔﻊ ﺒل ﻫﻭ ﺃﺴﻭﺀ ﺤﺎﻻ ﻤﻥ ﺍﻟﺠﺎﻫل ﺍﻟﻤﻘﺼﺭ ﻭﻴﻘﺎل: )ﻭﻴل ﻟﻠﺠﺎﻫل ﺤﻴﺙ ﻟﻡ ﻴﺘﻌﻠﻡ ﻭﻭﻴل ﻟﻠﻌﺎﻟﻡ ﺤﻴﺙ ﻟﻡ ﻴﻌﻤل ﺒﻌﻠﻤﻪ ﺃﻭ ﺒﻤﺎ ﻋﻠﻡ ﻤﺌﺔ ﻤﺭﺓ ﺃﻭ ﺃﻟﻑ ﻤﺭﺓ ﻗﺎل ﺍﻟﻐﺯﺍﻟﻲ ﻴﺭﺤﻤﻪ ﺍﷲ - ﻭﻏﻴﺭﻩ }ﺍﻟﻌﺎﻟﻡ ﺍﻟﺫﻱ ﻻ ﻴﻌﻤل ﺒﻌﻠﻤﻪ ﻜﺎﻟﻤﺼﺒﺎﺡ ﻴﺤﺭﻕ ﻨﻔﺴﻪ ﻭﺍﻟﻀﻭﺀ ﻟﻐﻴﺭﻩ ﻭﻗﺎل ﺁﺨﺭ: ﻜﻠﻤﺔ ﻓﻲ ﺍﻟﺘﻭﺭﺍﺓ( ﻋﺎﻟﻡ ﻻ ﻴﻌﻤل ﺒﻌﻤﻠﻪ ﻫﻭ ﺍﻟﺠﺎﻫل ﺴﻭﺍﺀ . ٨
- 10. ﻭﻀﻠﺕ ﺫﻫﺒﺕ ﻓﻬﻭ ﻴﺴﺘﻌﻠﻡ ﻓﻲ ﺍﻟﺫﻭﺍﻥ ﻭﺍﻟﻤﻌﺎﻨﻲ ﻭﻤـﻥ ﺍﺴﺘﻤﺎﻟﻪ ﻓﻲ ﺍﻟﻤﻌﺎﻨﻲ ﻗﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ: )ﺍﻟﺤﻜﻤﺔ ﻀﺎﻟﺔ ﺍﻟﻤﺅﻤﻥ ﺤﻴﺙ ﻭﺠﺩﻫﺎ ﻓﻬﻭ ﺃﺤﻕ ﺒﻬﺎ( ﻭﻀل ﺍﻟﻌﻠﻭﻡ ﻓﻘﺩﻫﺎ ﺤﻴﺙ ﻟﻡ ﻴﻨﺘﻔﻊ ﺒﻬﺎ : ﻗِﻒ ﺇِﻥ ﺷﻜﹶﻜﺖ ﻭﻻ ﺗﻘ ﻡ ﻋﻠﻰ ﻋﻤﻞ ٍ ﺪ ﻗﹶﺒﻞ ﺍﻟﺴﺆﺍﻝ ﻓﺈِﻥ ﺍﻟﻌﻘﻞ ﰲ ﻋﻘﻞ ِ ﹶ ِﹶ ﹶ ﺇﻥ ﻟﹶﻢ ﻜﻦ ﺑِﺴﺆﺍﻝ ﺍﻟﻌِﻠﻢ ﺤﺘﻔِﻼ ِ ِﻣ ﺗ ﻭﻻ ﺍِﺟﺘﻬﺪﺕ ﻓ ﹸﻞ ﻳﺎ ﺿﻴﻌﺔ ﺍﻷَﺟﻞ ِ ﹶ ﹶﻘ ﻭﺇِﻥ ﻋﻠِﻤﺖ ﻭﻟﹶﻢ ﺗﻌﻤﻞ ﻋﻠﻰ ﻭﺟﻞ ِ ﻓﹶﻤﺎ ﺭﲝﺖ ﻓ ﹸﻞ ﻳﺎ ﺧﻴﺒﺔ ﺍﻷَﻣﻞ ﹶ ِ ﹶﻘ ﻣﻦ ﻟﹶﻢ ﻳ ﺖ ﰲ ﹸﻼﺏ ﺍﻟﻌِﻠﻢ ﻫﻤ ﻃ ِ ِ ِ ﺘﻪ ﻤ ﻓﹶﻼ ﺣﻴﺎﺓ ﹶﻟ ﺷﺒﻬﻪ ﺑِﺎﻹِﺑﻞ ﹶ ﻪ ِ ِ ﻓﹶﺎﻟﻌِﻠﻢ ﺭﺃ ﺭﺃ ﻣﻦ ﻮﺍ ﻋﻼ ﺱﻭ ﺱ ﺣ ﻩ ﻭﻏ ﺫﻧ ﻗﹶﺪ ﺣﻂ ﻋﻦ ﻃﻮﻝ ِ ﹶﲑﻩ ﹶ ﺐ ﹶ ﻛﹶﻢ ﻣﻦ ﺟﻬﻮﻝ ﻳﺮﻯ ﻣِﻦ ﹸﻘﻪ ﺣﺴﻨﺎ ﺧﻠ ِ ِ ﹰ ٍ ِ ٩
- 11. ﹶﻟ ﺍِﻋﺘِﻨﺎ ﺑِﻠﺒﺲ ﺍﻟﺘﺎﺝ ﻭﺍ ﹸﻠﻞ ِ ِ ﳊﹶ ِ ﻪ ﻓﹶﺈﻥ ﻮﺍ ﺍِﺟﺘِﻤﺎ ﻗﺎﻝ ﻧﺎﻇ ﻉ ﹶ ِﺮﻩ ﺣ ﻩ ﻫﺬﺍ ﺣِﻤﺎ ﺃﺗﻰ ﻟِﻠﻤﺠﻠﺲ ﺍﳊﹶﻔﻞ ِ ِ ِ ﺭ ﻻ ﻳﻌﺪ ﹸ ﺍﻟﻌِﻠﻢ ﺷﻴ ﹲ ﺇِﻥ ﻳﻔﺘﻚ ﻓ ﹸﻞ ﹶﻘ ِﻝ ﺊ ﻳﺎﺣﺴﺮﺓ ﻋﻈﻤﺖ ﻳﺎ ﻗﻠﺔ ﺍﳊﻴﻞ ِ ﹶ ﹶ ِِ ﹰ ﹸ ﺍﻟﻤﺤﺘﻔل ﺒﺎﻟﺸﻲﺀ ﻫﻭ ﺍﻟﻜﺜﻴﺭ ﺍﻟﺘﻭﻟﻊ ﺒﻪ ﻭﺍﻟﺴـﺅﺍل ﻋـﻥ ﺍﻟﻌﻠﻡ ﻭﺘﻌﻠﻴﻤﻪ ﻭﺍﺠﺏ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ: ﻓﹶﺎﺳﺄﻟﻮﺍ ﺃﹶﻫﻞ ﺍﻟـﺬِﻛﺮ ﺇِﻥ ِ ﹶ ﻻ ﻌ ﹶﻤﻮﻥ] ﺍﻵﻴﺔ: ٧ - ﺍﻻﻨﺒﻴﺎﺀ[ ﻭﺍﻟﻌﻤل ﺒﻌـﺩ ﺍﻟﻌﻠـﻡ ﺗﻠ ﹸﻨﻢ ﻛﺘ ﻭﺍﺠﺏ ﻭﻴﻘﺎل: ﻭﻴل ﻟﻠﺠﺎﻫل ﺤﻴﺙ ﻟﻡ ﻴﺘﻌﻠﻡ ﻭﻭﻴل ﻟﻠﻌﺎﻟﻡ ﺤﻴﺙ ﻟﻡ ﻴﻌﻠﻡ ﺒﻤﺎ ﻋﻠﻡ ﺴﺒﻌﻴﻥ ﻤﺭﺓ ﻭﺍﻟﺭﺒﺢ ﺃﺼﻠﻪ ﻤﻥ ﺍﻟﺘﺠﺎﺭﺓ ﻭﻗﺩ ﻴﺴﺘﻌﻠﻡ ِﺠﺎﺭﺗ ﻢ] ﺍﻵﻴﺔ: ٦١ ﺗ ﻬ ﺘﻌﺎﻟﻰ: ﻓﹶﻤﺎ ﺭِﺑﺤﺖ ﻓﻲ ﺍﻟﺜﻭﺍﺏ ﻟﻘﻭﻟﻪ – ﺍﻟﺒﻘﺭﺓ ﻟﻤﻦ اﺷﺘﺮى اﻟﻀﻼﻟﺔ ﺑﺎﻟﻬﺪى : ﻃﻠﹶﺒﺖ ﺁﺩﺍﺏ ﺍﻷﻛﻞ ﻣﺎ ﺃﹶﺗﺎﻙ ِ ﹶ ﻓ ﺬ ﻭﺭﺍﻉ ﺁﺩﺍﺏ ﻣﺎ ﻳﺄﰐ ﺣِﻮﻝ ﹸ ٍ ﹶﺨ ٠١
- 12. ﺁﺩﺍﺏ ﺍﻟﻁﻌﺎﻡ ﺠﻤﻊ ﺃﺩﺏ ﻭﻫﻲ ﺍﺠﺘﻤﺎﻉ ﻤﺤﺎﺴﻥ ﺍﻻﺨﻼﻕ ﻭﻤﺤﺎﺴـﻨﺱ ﺍﻟﻌﺎﺩﺍﺕ ﻭﻤﻨﻪ ﺴﻤﻴﺕ ﺍﻟﻤﺄﺩﺒﺔ ﻤﺄﺩﺒﺔ ﻻﺠﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻭﺍﻷﺩﺏ ﻴﻘﻊ ﻋﻠﻰ ﺍﻻﺤﻜﺎﻡ ﺍﻟﺨﻤﺴﺔ ﻓﻴﻘﺎل ﻟﻠﻭﺍﺠﺏ ﺃﺩﺏ ﻭﻜـﺫﻟﻙ ﺒﻘﻴـﺔ ﺍﻻﺤﻜﺎﻡ ﻭﻟﺫﻟﻙ ﺼﺢ ﺘﻔﺴﻴﺭ ﺍﻷﺼـﺤﺎﺏ ﺒﺒـﺎﺏ ﺁﺩﺍﺏ ﻗﻀـﺎﺀ ﺍﻟﺤﺎﺠﺔ ﺜﻡ ﻋﺩﻫﻡ ﻤﻥ ﺘﻠﻙ ﺍﻵﺩﺍﺏ ﻤﺤﺭﻤﺎﺕ ﻜﺈﺴـﺘﻘﺒﺎل ﺍﻟﻘﺒﻠـﺔ ﻭﺍﺴﺘﺩﺒﺎﺭﻫﺎ ﻭﻜﺸﻑ ﺍﻟﺯﺍﺌﺩ ﻋﻠﻰ ﺍﻟﺤﺎﺠﺔ ﻤﻥ ﺍﻟﻌﻭﺭﺓ ﻭﻭﺍﺠﺒـﺎﺕ ﻜﺎﻻﺴﺘﻨﺠﺎﺀ ﻭﻨﺤﻭﻩ ﻭﺍﻻﺴﺘﻨﺜﺎﺭ ﻤﻥ ﺍﻟﺒﻭل ﻭﻤﻜﺭﻭﻫﺎﺕ ﻜـﺎﻟﺒﻭل ﻓﻲ ﺍﻟﻤﺎﺀ ﺍﻟﺭﺍﻜﺩ ﻭﺍﻟﻜﻼﻡ ﻗﺒل ﺍﻟﻔـﺭﺍﻍ ﻤـﻥ ﻗﻀـﺎﺀ ﺍﻟﺤﺎﺠـﺔ ﻭﻤﺴﺘﺤﺒﺎﺕ ﻜﺘﺭﻙ ﺍﻟﺘﻜﻠﻡ ﻭﺘﻘﺩﻡ ﺍﻟﻴﻤﻨﻰ ﻓﻲ ﺍﻟﺨﺭﻭﺝ ﻭﺍﻟﻴﺴـﺭﻯ ﻓﻲ ﺍﻟﺩﺨﻭل ﻭﺍﷲ ﺃﻋﻠﻡ. ﺇﺫﺍ ﻋﻴﺖ ﺇِﱃ ﻗﻮﺕ ﹶﺟﺒ ﻭﻟﻮ ﺗﺪﻋﻰ ٍﺃ ﻪ ﺩ ﺇِﱃ ﻗﹶﺮﻳﺔ ﻭﺍﺣﺬﹶﺭ ﻣِﻦ ﺍﻟﻜﹶﺴﻞ ِ ٍ ﻻ ﺗﺤﻘِﺪ ﺍﻟﻨﺎﺱ ﻭﺍﺷ ﹸﺮ ﻣﺎ ﻗﹶﺪ ﺍﺻﻄﹶﻨﻌﻮﺍ ﻜ ِﺇﻥ ﺍﺣﺘِﻘﺎﺭﻙ ﻛﹶﺒ ﺑﻴﻦ ﺍﳋﹶﻠﻞ ﻮ ِ ﱠ ١١
- 13. ﺇﺠﺎﺒﺔ ﺍﻟﺩﻋﻭﺓ ﻤﺴﺘﺤﺒﺔ ﻟﻭ ﺒﻌﺩ ﺍﻟﻤﻭﻀﻊ ﻟﻘﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ: )ﻟﻭ ﺃﻫﻲ ﺇﻟﻲ ﺫﺭﺍﻉ ﻟﻘﺒﻠﺕ ﻭﻟﻭ ﺩﻋﻴﺕ ﺇﻟﻰ ﻜـﺭﺍﻉ ﺍﻟﻐﻤﻴﻡ ﻷﺠﺒﺕ(. ﻭﻜﺭﺍﻉ ﻤﻭﻀﻊ ﺒﻴﻥ ﻤﻜﺔ ﻭﺍﻟﻤﺩﻴﻨﺔ ﻭﺒﻴﻨﻬﻤﺎ ﺃﻤﻴﺎل ﻭﻫﻭ ﻜﺭﺍﻉ ﺍﻟﻐﻤﻴﻡ ﺍﻟﺫﻱ ﺃﻓﻁﺭ ﻓﻴﻪ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻭﻴﻘﺎل ﻓﻲ ﺒﻌـﺽ ﺍﻟﻜﺘﺏ ﺍﻟﻤﻨﺯﻟﺔ ﺴﺭ ﻤﻴﻼ ﻋﺩ ﻤﺭﻴﻀﺎ ﻭﺴﺭ ﻤﻴﻠﻴﻥ ﺸﻴﻊ ﺠﻨـﺎﺯﺓ ﺴﺭ ﺜﻼﺜﺔ ﺃﻤﻴﺎل ﺃﺠﺏ ﺩﻋﻭﺓ ﺴﺭ ﺃﺭﺒﻌﺔ ﺃﻤﻴﺎل ﺯﺭ ﺃﺨﺎ ﻓـﻲ ﺍﷲ ﺘﻌﺎﻟﻰ. ﻭﻤﻥ ﺍﻟﻤﺘﻜﺒﺭﻴﻥ ﻤﻥ ﻴﺠﺏ ﺩﻋﻭﺓ ﺍﻻﻏﻨﻴﺎﺀ ﺩﻭﻥ ﺍﻟﻔﻘﺭﺍﺀ ﻭﻫﻭ ﺨﻼﻑ ﺍﻟﺴﻨﺔ ﻭﻜﺎﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﺠﻴﺏ ﺩﻋـﻭﺓ ﺍﻟﻌﺒﺩ ﻭﺩﻋﻭﺓ ﺍﻟﻤﺴﻜﻴﻥ . ﻭﻤﺭ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺒﻘﻭﻡ ﻤﻥ ﺍﻟﻤﺴﺎﻜﻴﻥ ﺍﻟﺫﻴﻥ ﻴﺴﺄﻟﻭﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺎﺭﻋﺔ ﺍﻟﻁﺭﻴـﻕ ﻭﻗﺩ ﻨﺜﺭﻭﺍ ﻜﺴﺭﺍ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﻲ ﺍﻟﺭﻤل ﻭﻫﻡ ﻴﺄﻜﻠﻭﻥ ﻓﻘـﺎﻟﻭﺍ ﻫﻠﻡ ﺍﻟﻐﺩﺍ ﻴﺎ ﺒﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻘﺎل ﻨﻌـﻡ ﺇﻥ ﺍﷲ ﻻ ﻴﺤﺏ ﺍﻟﻤﺘﻜﺒﺭﻴﻥ ﻓﻨﺯل ﻭﻗﻌﺩ ﻤﻌﻬﻡ ﻭﺃﻜل ﺜﻡ ﺴﻠﻡ ﻋﻠـﻴﻬﻡ ﻭﺭﻜﺏ ﻓﻘﺎل ﻗﺩ ﺃﺠﺒﺘﻜﻡ ﻓﺄﺠﻴﺒﻭﻨﻲ ﻓﻘﺎﻟﻭﺍ ﻨﻌـﻡ ﻓﻭﻋـﺩﻫﻡ ﻭﻗﺘـﺎ ٢١
- 14. ﻤﻌﻠﻭﻤﺎ ﻓﺤﻀﺭﻭﺍ ﻓﻘﺩﻡ ﺇﻟﻴﻬﻡ ﻓﺎﺨﺭ ﺍﻟﻁﻌﺎﻡ ﻭﺠﻠﺱ ﻴﺄﻜل ﻤﻌﻬـﻡ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ. ﻗﺎل ﺃﺒﻭ ﺘـﺭﺍﺏ ﺍﻟﻨﺨﺸـﻲ ﻭﻫـﻭ ﺒـﺎﻟﻨﻭﻥ ﻭﺍﻟﺨـﺎﺱ ﺍﻟﻤﻌﺠﻤﺘﻴﻥ ﻭﺍﻟﺸﻴﻥ ﺍﻟﻤﺜﻠﺜﺔ ﻭﺍﻟﺒﺎﺀ ﺍﻟﻤﻭﺤﺩﺓ ﻓﻴﺎ ﺍﻟﻨﺴﺒﺔ ﻋـﺭﺽ ﻋﺭﺽ ﻋﻠﻰ ﻁﻌﺎﻡ ﻓﺄﻤﺘﻨﻌﺕ ﻓﺒﻠﻴﺕ ﺒﺎﻟﺠﻭﻉ ﺍﺭﺒﻌﺔ ﻋﺸﺭ ﻴﻭﻤﺎ ﻓﻌﻠﻤﺕ ﺃﻨﻬﺎ ﻋﻘﻭﺒﺔ . ﻭﺴﻤﻴﺕ ﺍﻟﻘﺭﻴﺔ ﻗﺭﻴﺔ ﻟﺠﻤﻌﻬﺎ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻘـﺭﺀ ﺒـﺎﻟﻔﺘﺢ ﺍﻻﺠﺘﻤﺎﻉ ﻭﻤﻨﻬﻘﺭﺃﺕ ﺍﻟﻤﺎﺀ ﻓﻲ ﺍﻟﺤﻭﺽ ﺠﻤﻌﺘﻪ ﻭﻤﻨـﻪ ﺴـﻤﻲ ﺍﻟﻘﺭﺁﻥ ﻗﺭﺁﻨﺎ ﻷﻨﻪ ﻴﺠﻤﻊ ﺃﻤﺭﺍ ﻭﻨﻬﻴﺎ ﻭﺨﺒﺭﺍ ﻭﻭﻋـﺩﺍ ﻭﻭﻋﻴـﺩﺍ ﹰ ﹰ ﹰ ﹰ ﹰ ﻭﻏﻴﺭ ﺫﻟﻙ ﻭﺤﻜﻰ ﺍﻟﺤﺎﻓﻅ ﺨﻼﻑ ﻓﻲ ﺍﻟﺤﺩ ﺍﻟﺫﻱ ﻴﺼـﻴﺭ ﺒـﻪ ﺍﻟﺒﻨﻴﺎﻥ ﻗﺭﻴﺔ ﻓﻘﻴل ﺇﺫﺍ ﺼﻴﺕ ﻓﻴﻬﺎ ﺍﻟﺩﻴﻙ ﻭﻨﻬﻕ ﺍﻟﺤﻤﺎﺭ ﻭﻗﻴل ﻤﻊ ﺫﻟﻙ ﻻ ﺒﺩ. ﺍِﻓﻄﹶﺮ ﻣﻦ ﺍﻟﻨﻔﻞ ﺇِﻥ ﻳﺪﻋﻮﻙ ﺫﻭ ﻛﺪﻡ ﹶ ِ ِِ ﺷﻖ ﺍﻟﺼِﻴﺎﻡ ﻋﻠﻴﻪ ﻻ ﺇِﱃ ﺑﺪﻥ ِ ِ ِ ﻤﻥ ﺩﻋﻲ ﻭﻫﻭ ﺼﺎﺌﻡ ﻨﻔﻼ ﺍﺴﺘﺤﺏ ﻟﻪ ﺍﻹﺠﺎﺒﺔ ﻭﺍﻟﻨﻅﺭ ﺇﻥ ﺸﻕ ﺼﻴﺎﻤﻪ ﻋﻠﻰ ﺍﻟﺩﺍﻋﻲ ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ ﻓـﻲ ﺫﻟﻙ: )ﻴﺘﻁﻭﻟﻙ ﺇﺨﻭﺍﻥ ﺇﻨﻲ ﺼﺎﺌﻡ( ﻭﻻ ﻴﺠﺏ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻤﻥ ﺍﻓﻁﺭ ﻤﻥ ﺍﻟﻨﻔل ﻭﺇﻨﻤﺎ ﻴﺴﺘﺤﺏ . ٣١
- 15. ﻭﻻ ﺗﺠ ﺍﻣﺮﺃ ﹲ ﺇِﻻ ِﺑﻤﺤﺮﻣِﻬﺎ ِﺐ ﺓ ﻻ ﺧﲑﰲ ﻠﻮﺓ ﺍ ُﻧﺜﻰ ﻣﻊ ﺍﻟﺮ ﻞ ﺧ ِ ﻷ ﺟ ِ ﺇﺫﺍ ﺩﻋﺕ ﺍﻤﺭﺃﺓ ﺤﺴﻨﺎﺀ ﺭﺠﻼ ﺇﻟﻰ ﻁﻌـﺎﻡ ﻟـﻡ ﺘﺤـل ﺍﻻﺠﺎﺒﺔ ﺇﻥ ﺩﻋﺘﻪ ﻟﻴﺄﻜل ﻋﻨﺩﻫﺎ ﻓﻲ ﺨﻠﻭﻤﺔ ﻤﺤﺭﻤﺔ ﻓـﺈﻥ ﻜـﺎﻥ ﻋﻨﺩﻫﻤﺎ ﻏﻴﺭﻫﻤﺎ ﺠﺎﺯ ﻭﻭﺠﺒﺕ ﺍﻻﺠﺎﺒﺔ ﺇﻥ ﺩﻋﺕ ﺇﻟﻰ ﻭﻟﻴﻤـﺔ ﺍﻟﻌﺭﺱ ﻭﻓﻲ ﺍﻟﻤﺭﺃﺓ ﻟﻐﺘﺎﻥ ﺍﺨﺭﺘﺎﻥ ﻤﺭﺓ ﻭﺍﻤﺭﺃﺓ . ﻭﻟﻴﻤﺔ ﺍﻟ ﺮﺱ ﻟﹶﱯ ﻣﻦ ﺩﻋﺎﻙ ﹸ ﻌ ِ ﻟﹶﻬﺎ ﻓﺈِﻥ ﺍﻳﺘﺎﻧﻬﺎ ﻣِﻦ ﻭﺍﺟﺐ ﺍﻟﻌﻤﻞ ِ ِ ِ ﹶ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷَﻭﻝ ﻻ ﰲ ﺍﻟﺜﺎﻥ ﻟِﺜﺎِﻟﺜِﻬﺎ ِ ِ ِ ﺗﺴﻤﻴﻊ ﺃﻫﻞ ﺍﻟﺮﻳﺎ ﺍﱏ ﻋﻨﻪ ﻭﺍﻧﻔﺼﻞ ﹶ ِِ ِ ﻓﻲ ﺍﻻﺠﺎﺒﺔ ﺇﻟﻰ ﻭﻟﻴﻤﺔ ﺍﻟﻌﺭﺱ ﺜﻼﺜﺔ ﺃﻭﺠـﻪ ﺃﺼـﺤﻬﺎ ﻓﺭﺽ ﻋﻴﻥ ﻭﺍﻟﺜﺎﻨﻲ ﻓﺭﺽ ﻜﻔﺎﻴﺔ ﻭﺍﻟﺜﺎﻟﺙ ﺴﻨﺔ ﻭﺇﻨﻤﺎ ﺘﺠـﺏ ﺃﻭ ﺘﺴﺘﺤﺏ ﺒﺸﺭﻭﻁ: ﺍﻷﻭل ﺃﻥ ﻴﺩﻋﻭﻩ ﻓﻴﺎﻟﻴﻭﻡ ﺍﻷﻭل ﻓﺈﻥ ﺃﻭﻟﻡ ﺜﻼﺜﺔ ﺃﻴﺎﻡ ﻟﻡ ﺘﺠﺏ ﺍﻻﺠﺎﺒﺔ ﻓﻲ ﺍﻟﺜﺎﻨﻲ ﻭﺘﻜﺭﻩ ﻓﻲ ﺍﻟﺜﺎﻟﺙ ﻟﻘﻭﻟﻪ ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ: )ﻓﻲ ﺍﻟﻴﻭﻡ ﺍﻟﺜﺎﻟﺙ ﻏﻨﻪ ﺭﻴـﺎﺀ ﻭﺴـﻤﻌﺔ( ﺭﻭﺍﻩ ﺩﺍﻭﺩ ﻭﻟﻭ ﺃﻭﻟﻡ ﻓﻲ ﻴﻭﻡ ﻭﺍﺤﺩ ﻤﺭﺘﻴﻥ . ٤١
- 16. ﻓﹶﺈﺫﺍ ﺩﻋﺎ ﺇﺛﻨﺎﻥ ﻟﺒﺎ ﺃﻭ ﻻ ِﺑﻨﻌﻢ ِ ﻟِﻠﺴﺒﻖ ﺣ ﻓﹶﻼ ﺗﻌﺪﻝ ﺇِﱃ ﺣﻮﻝ ِ ِِ ِ ﻖ ﻋِﻨﺪ ﺍﳌﹶﻌﻴﺔ ﹶﻟﺒﻰ ﺃﹶﻫﻞ ﺫﻱ ﺭﺣﻢ ِ ﹸ ِ ﹸﺛﻢ ﺍ ِﻮﺍ ﹶﺃﺟﺒ ﻢ ﺗﺎﺭﻙ ﺍﻟ ﻠﻞ ﳉ ﺭ ﻬ ِ ﻌﹶ ِ ﺇﺫﺍ ﺩﻋﺎ ﺍﺜﻨﺎﻥ ﺸﺨﺼﺎ ﺇﻟﻰ ﻭﻟﻴﻤﺘﻴﻥ ﻗﺎل ﻓﻲ ﺍﻟﺭﻭﻀـﺔ ﺃﺠﺎﺏ ﺍﻟﺴﺎﺒﻕ ﻓﺈﻥ ﺠﺎﺀﺍ ﻤﻌﺎ ﻓﺈﻥ ﻜﺎﻥ ﻓﻴﻬﻤﺎ ﺃﺤﺩ ﻤـﻥ ﺃﻗﺎﺭﺒـﻪ ﻭﺫﻭﻱ ﺭﺤﻤﻪ ﺇﺠﺎﺒﺔ ﻓﺈﻥ ﺍﺴﺘﻭﻭﺍ ﻓﻲ ﺍﻟﻘﺭﺏ ﺃﻭ ﺍﻟﺒﻌـﺩ ﺃﺠـﺎﺏ ﺍﻷﻗﺭﺏ ﻤﻨﻬﻤﺎ ﺩﺍﺭﺍ ﻭﻟﻡ ﻴﺫﻜﺭ ﻤﺎ ﺍﺴﺘﻭﺕ ﺩﻭﺭﻫﻤﺎ ﻓﻲ ﺍﻟﻘـﺭﺏ ﻭﺍﻟﺫﻱ ﻴﻅﻬﺭ ﺃﻥ ﻴﻘﺭﻉ ﺒﻴﻨﻬﻤﺎ ﻓﻤﻥ ﺨﺭﺠﺕ ﻗﺭﻋﺘﻪ ﺃﺠﺎﺒﻪ ﻭﺘﺭﻙ ﺍﻵﺨﺭ. ﻓﺈﻥ ﺗ ﹸﻦ ﻗﺎﺿِﻴﺎ ﻓﹶﺎﺗ ﻙ ﺇﺟﺎﺑﺘﻬﺎ ﹰ ﺮ ﻜ ﻟِﻠﺴﺒﻖ ﺣ ﻓﹶﻼ ﺗﻌﺪﻝ ﺇِﱃ ﺣﻮﻝ ِ ِِ ِ ﻖ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻤﺩﻋﻭ ﺇﻟﻰ ﺍﻟﻭﻟﻴﻤﺔ ﻗﺎﻀﻴﺎ ﻗﺎل ﺍﻟﺭﺍﻓﻌﻲ ﻓـﻲ ﺃﺒﻭﺍﺏ ﺍﻟﻘﻀﺎﺀ ﻟﻡ ﺘﺠﺏ ﻋﻠﻴﻪ ﺍﻻﺠﺎﺒﺔ ﺒﺨﻼﻑ ﻏﻴـﺭﻩ ﻭﻴﻨﺒﻐـﻲ ﻟﻠﻘﺎﻀﻲ ﺃﻥ ﻴﺴﺩ ﻋﻨﻪ ﺃﺒﻭﺍﺏ ﺍﻟﻬﺩﺍﻴﺎ ﻭﺍﻟﻀﻴﺎﻓﺎﺕ ﻭﻴﻘﻁﻊ ﺃﻤـﺎل ﺍﻟﻨﺎﺱ ﻭﺤﻴﺙ ﻭﺠﺒﺕ ﺍﻻﺠﺎﺒﺔ ﺃﻭ ﺍﺴﺘﺤﺒﺕ ﻻ ﻴﺠﺏ ﺍﻷﻜل ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻻ ﻋﻠﻰ ﺍﻟﻘﺎﻀﻲ ﻭﻻ ﻋﻠﻰ ﻏﻴﺭﻩ ﻭﻗﻴل ﻴﺠﺏ . ٥١
- 17. ِ ﻪ ﻭﺇِﻥ ﺩﻋﺎﻙ ﺍﱠﺬﻱ ﰲ ﻣﺎِﻟﻪ ﺷﺒ ﻟ ﻓﺎﺗ ﻙ ﺇﺟﺎﺑﺘ ﻭﺍﺫﻫﺐ ﺇِﱃ ﻞ ﺳﺒ ِ ﻪ ﺮ ﻭﺇِﻥ ﺩﻋﺎﻙ ﺮﺍ ﺍﳌﺎﻝ ﺩِﻋﻪ ﺣ ﻡ ِ ﻭ ﹸﻞ ِﺇﻥ ﺍﻹﺟﺎﺑﺔ ﺣﺮ ﻭﺍﺿ ﺍﳋﻠﻞ ﹶ ﻡ ِﺢ ﹶ ﹶ ِ ﻗ ﹼ ﺍﻟﺎﺭ ﺃﻭﱃ ِﺑ ﹸﺤﻢ ﺑِﺎﳊﹶﺮﺍﻡ ﻧﻤﺎ ِ ﻠ ٍ ﻨ ﹶﺃﻃِﺐ ﻃﹶﻌﺎﻣﻚ ﻻ ﺗﺤﻄِﻢ ﻋﻠﻰ ﻏﻞ ﺩ ِ ﺃﹶﻛﻞ ﺍﳋﹶﺒﻴﺚ ِﺑﻪ ﻌﻤﻰ ﺍﻟ ﹸﻠﻮﺏ ﻓﹶﻼ ﻘ ِ ِﻳ ﹸ ﺗﺤﺪِﺙ ﺑِﻬﺎ ﹸﻠﻤﺔ ﺗﻔﻀﻲ ﺇﱃ ﹸﻠﻞ ﻛﹶ ِ ﻇ ﹰ ﺃﹶﻭ ﻋِﻨﺪ ﺯﺍﻣ ﺑِﺎﻟﻨﺎﻯ ﺃﻭ ﻭﺗ ﺮ ﻩ ِﺮ ﺃﻭ ﻋِﻨﺪ ﺧﻤﺮ ﹲ ﺃﻭ ﻟﹶﻮ ِﺑﻪ ﺍﻟﻄﹶﺒﻞ ﹸ ِ ﻩ ﺓ ﺃﻭ ﻋِﻨﺪ ﺧﺎِﺋ ﰲ ﻏﹶﻴﺒﻪ ﻣﻨﻌﺖ ِ ِ ﻩ ﺾ ﺃﹶﻭ ﻋِﻨﺪ ﺯﲪ ﹲ ﻋﻦ ﻣﺎِﻟﻚ ﻓ ﹸﻞ ٍ ﹶﻘ ﻩ ﺔ ﺃﻭ ﺃﹶﻗﺘﻨﺎ ﻋِﻨﺪ ﻛﹶﻠﺒﺎ ﺑِﻼ ﺳﺒﺐ ﻩ ﹰ ٍ ﻋﻦ ﻓﹶﺮﺳﻦ ﺧﺰ ﻬﻮﺍ ﹸﻢ ﻋﻨﻪ ﻭﺍﺭﺗﺤﻞ ِِ ٍ ٍ ﻧ ﻗ ٦١
- 18. ِﺇﻥ ﺍﳌﹶﻼِﺋﻜﺔ ﻻ ﺗﺄﰐ ﺃﻣﺎﻛﻨ ﻢ ِﻬ ﹶﹶ ﹼ ﻭﺇِﻥ ﻗﺪﺭﺕ ﻓﺤﺘﻤﺎ ﻨﻜﹶﺮﹰﺍ ﺃﺯﻝ ِ ﹶ ﹶ ﹰﻣ ﻫﺫﻩ ﺃﻤﻭﺭ ﺒﻌﻀﻬﺎ ﻤﺴﻘﻁ ﻟﻺﺠﺎﺒﺔ ﻜﻤﺎ ﺫﻜﺭﻩ ﺍﻟﻐﺯﺍﻟـﻲ ﺭﺤﻤﻪ ﺍﷲ ﻷﻨﻪ ﻻ ﻴﺠﺏ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺘﻌﺎﻁﻲ ﺍﻟﻤﻜﺭﻭﻫﺎﺕ ﻭﻤﻥ ﺍﻟﺜﺎﻨﻲ ﻤﺎ ﺇﺫﺍ ﺩﻋﺎﻩ ﻤﻥ ﻤﺎﻟﻪ ﺤﺭﺍﻡ ﺤﺭﻤﺕ ﺍﻻﺠﺎﺒﺔ ﻟﻘﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ )ﻟﺤﻡ ﻨﺒﺕ ﻤﻥ ﺤﺭﺍﻡ ﺍﻟﻨﺎﺭ ﺃﻭﻟﻰ ﺒﻪ(. ﻭﺍﻟﺨﺒﻴﺙ ﺍﻟﺤﺭﺍﻡ ﻭﺍﻟﺴﺤﺕ ﺃﻜﻠﻪ ﻴﻌﻤﻲ ﺍﻟﻘﻠﻭﺏ ﻭﺍﻟﻅﻠﻤﺔ ﺇﺫﺍ ﺤﺼﻠﺕ ﻓﻲ ﺍﻟﻘﻠﺏ ﻭﺍﻟﻌﻴﺎﺫ ﺒﺎﷲ ﺤﺼل ﺍﻟﻜﻼل ﻓﻲ ﺍﻟﺒﺼـﻴﺭﺓ ﻜﻤﺎ ﻴﺤﺼل ﻟﻠﻌﻴﻥ ﺍﻟﻜﻼل ﻓﻲ ﺍﻟﺒﺼﺭ . ﻗﻭﻟﻪ ﺩﻉ: ﺃﻱ ﺍﺘﺭﻙ ﺍﻻﺠﺎﺒﺔ ﺍﻟﺫﻱ ﻓﻲ ﺴﻘﻔﻪ ﺼـﻭﺭ ﺃﻭ ﺠﺩﺭﺍﻥ ﺒﻴﺘﻪ ﺃﻭ ﻓﻲ ﺴﺘﻭﺭ ﻤﻌﻠﻘﺔ ﻋﻨﺩﻩ ﺃﻭ ﻓﻲ ﺜﻴﺎﺏ ﺃﻭ ﺤﻠـل ﺃﻭ ﻤﺨﺎﺩ ﻻ ﺘﻭﻁﺄ ﻭﻻ ﻴﺘﻜﺄ ﻋﻠﻴﻬﺎ ﺃﻭ ﻋﻨﺩﻩ ﺯﺍﻤـﺭ ﺒﺎﻟﻨـﺎﻱ ﻭﻫـﻭ ﺍﻟﻤﺯﻤﺎﺭ ﺍﻟﻌﺭﺍﻗﻲ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﻟﻴﺭﺍﻉ ﺃﻭ ﻜﺎﻥ ﻋﻨـﺩﻩ ﺃﻭﺘـﺎﺭ ﺃﻭ ﺨﻤﺭ ﻟﻠﺸﺭﺏ ﺃﻭ ﻋﻨﺩﻩ ﻁﺒل ﻤﺤﺭﻡ ﻜﺎﻟﻜﻭﺒﺔ ﻭﻫﻲ ﻁﺒل ﻀـﻴﻕ ﺍﻟﻭﺴﻁ ﺩﻭﻥ ﺍﻟﺭﺃﺱ ﺃﻭ ﻜﺎﻥ ﺨﺎﺌﻀﺎ ﻓﻲ ﻏﻴﺒﺔ ﻤﺤﺭﻤﺔ ﻓﺈﻥ ﻜﺎﻨﺕ ﻤﺒﺎﺤﺔ ﺠﺎﺯ. ﻤﺎ ﺘﺒﺎﺡ ﻓﻴﻪ ﺍﻟﻐﻴﺒﺔ • ٧١
- 19. ﻭﺍﻟﻐﻴﺒﺔ ﺘﺒﺎﺡ ﻓﻲ ﺴﺒﻌﺔ ﻋﺸﺭ ﻤﻭﻀﻌﺎ ﻨﻅﻤﺘﻬﺎ ﻓﻲ ﺠﻤﻠﺔ ﺃﺒﻴﺎﺕ ﻤﻥ ﺠﻤﻠـﺔ ﻗﺼـﻴﺩﺓ ﻭﻫﻲ ﻫﺫﻩ ﺍﻷﺒﻴﺎﺕ : ﺇِﻥ ﺗﺬ ﹸﺮ ﺍﻟﻌﺎﹶﻟﻢ ﺍ ﹸﺨﻄِﻰﺀ ﻟِﺘﺎِﺑﻌﻪ َ ِِ ﳌ ﻛ ﺃﹶﻭ ﺗﺴﺘﻌﲔ ﻋﻠﻰ ﺫﻱ ﺫﹶﻟﺔ ﻋﺪﻻ ٍِ ﺃﹶﻭ ﺗﺬ ﹸﺮ ﺇِﲰﺎ ﻗﹶﺒﻴﺤﺎ ﻋِﻨﺪ ﺳﺎﻣﻌﻪ ﻛ ﹰ ﹰ ِِِ ﻛﻲ ﻳﺴﺘﻌﲔ ِﺑﻪ ﻣﻘﺼﻮﺩﹰﺍ ﻣﺎ ﺟﻬِﻼ ِ ﻛﺄﹶﺳﻮﺩ ﻗﺎﻝ ﺫﺍ ﺃﹶﻭ ﺃﹶﻋﻮﺭ ﻣﺜﻼ ٍ ﹶ ٍ ﹶ ﺃﻭ ﺃﹶﻋﻤﺶ ﻣﺨﲑﹰﺍ ﺃﻭ ﺃﻋﺮﺝ ﻧﻘﻼ ﹰ ٍ ﻭﻋِﺼﻤ ﹸ ﺍﻟﻘﹶﺮﺽ ﰲ ﺮﺡ ﺍﻟﻔﹶﱴ ﺳﻘﻄﹶﺖ ﹶ ِ ﺟ ِ ﺔ ﻛﹶﺬِﻟﻚ ﺍﻟﻘﹶﺪﺡ ﰲ ﺍﻟﻔﹶﺘﻮﻯ ﻗﹶﺪ ﺍِﺣﺘﻤﻼ ﻛﹶﺬﺍﻙ ﻣﻦ ﻳﺸﻜﻮ ﻇﹶﻼﻣ ﺘﻪ ﺇﱃ ﺍﻟ ﹲﻀﺎﺓ ﺃﻭ ﺍﻟﻮﱄ ﺇِﺫﺍ ﻋﺪﻻ ﻘ ﻣﻈﻬ ﺍﻟﺒِﺪﻋﺔ ﺍِﺫ ﹸﺮﻫﺎ ِﻟ ﻨﻜﺮِﻫﺎ ﻭ ﺮ ِ ﻛ ﻤ ﹶ ﻭ ﺨﺒِﻰ ُ ﺍﻟﺒِﺪﻋﺔ ِﺫ ﹸﺮ ِ ﻟﻤﻦ ﺟﻬِﻼ ﻣ ﺀ ِ ﺍ ﻛ ﻩ ﻣﺴﺎﻭﻯﺀ ﺍﳋﹶﺼﻢ ﺇِﻥ ﻳﺬ ﹸﺮ ﻟِﺤﺎﻛﻤﻪ ِ ِِ ﻛ ِ َ ٨١
- 20. ﺣﲔ ﺍﻟ ﺆﺍﻝ ﺃﻭ ﺍﻟﺪﻋﻮﻯ ﻓﹶﻼ ﺗﻬِﻼ ِ ﺴ ِ ﻭﻏﻴﺒﺔ ﺍﻟﻜﺎﻓﺮ ﺍﳊﹶﺮﰊ ﻗﹶﺪ ﺳﻬﻠﹶﺖ ﹸ ِ ِ ﻭﻋﻜ ﻬﺎ ﻏِﻴﺒﺔ ﺍﻟﺬﻣﻲ ﻗﹶﺪ ﻋﻘﻼ ِ ﺴ ﹶ ﺗﺎﺭ ﺍﻟﺪﻳﻦ ﻻ ﻓﹶﺮﺽ ﺍﻟﺼﻼﺓ ﻓﹶﻼ ِ ﻭ ِﻙ ِ ﺃﹶﺧﺸﻰ ﺇِﺫﺍ ﻣﺎ ﺍِﻏﺘﺒﺘﻪ ﺟﻠﹶﻼ ﻓﻬﺫﻩ ﻤﻭﺍﻀﻊ ﺘﺒﺎﺡ ﻓﻴﻬﺎ ﺍﻟﻐﻴﺒﺔ: ﺍﻷﻭل ﻨﺼﺢ ﺍﻟﻤﺴﺘﺸﻴﺭ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻋﻨﺩ ﺇﻨﺴﺎﻥ ﺃﻭ ﻤﻌﺎﻤﻠﺘﻪ ﺃﻭ ﺠـﻭﺍﺯﻩ ﺘﺠـﺏ ﺍﻟﻐﻴﺒـﺔ ﻭﺍﻻﺨﺘﻴﺎﺭ ﺒﺤﺎﻟﻪ ﻟﻘﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ: )ﺇﺫﺍ ﺍﺴﺘﻨﺼـﺢ ﺃﺤﺩ ﹸﻡ ﺃﺨﺎﻩ ﻓﻠﻴﻨﺼﺢ ﻟﻪ( ﻭﻓﻲ ﻨﺴﺨﺔ )ﻴﺠﺏ ﻋﻠﻴﻙ ﺃﻥ ﺘﺨﺒـﺭﻩ َ َ َﻜ ﺒﺤﺎﻟﻪ(. ﺍﻟﺜﺎﻟﺙ: ﺍﻟﺘﻌﺭﻴﻑ ﻜﻤﺎ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﺸﺨﺹ ﻻ ﻴﻌـﺭﻑ ﺇﻻ ﺒﺎﺴﻤﻪ ﺍﻟﻘﺒﻴﺢ ﻜﺎﻷﻋﻭﺭ ﻭﺍﻻﻋﻤﺵ ﻓﻠﻙ ﺃﻥ ﺘﻘـﻭل ﻗـﺎل ﻓـﻼﻥ ﺍﻻﻋﻤﺵ ﻓﺈﻥ ﺃﻤﻜﻥ ﺍﻟﺘﻌﺭﻴﻑ ﺒﻐﻴﺭﻩ ﻓﻬﻭ ﺃﻭﻟﻰ ﻤﻥ ﺍﺴﻤﻪ ﺍﻟﻘﺒﻴﺢ ﺍﻟﺭﺍﺒﻊ: ﺍﻟﻔﺘﻭﻯ ﻓﻠﻠﻤﺴﺘﻔﻲ ﺃﻥ ﻴﻘﻭل ﻟﻠﻤﻔﺘﻲ ﻓﻼﻥ ﻅﻠﻤﻨﻲ ﺃﻭ ﻏﺼﺏ ﻤﻨﻲ ﻓﻤﺎﺫﺍ ﻴﺠﺏ ﻋﻠﻴﻪ ﻭﻜﺫﺍ ﺇﺫﺍ ﺍﺸﺘﻜﻰ ﻋﻨﺩ ﺍﻟـﻭﻻﺓ ﻭﺍﻟﻘﻀﺎﺓ ٩١
- 21. ﺍﻟﺨﺎﻤﺱ: ﺇﺫﺍ ﻜﺎﻥ ﺍﻹﻨﺴﺎﻥ ﻻ ﻴﺘﻜﺘﻡ ﻋﻴﺒﻪ ﻜﻤﻥ ﻴﺨﺒـﺭ ﻋﻥ ﻨﻔﺴﻪ ﺒﺎﻟﻌﻴﺏ ﻜﺎﻟﺯﻨﺎ ﻭﺍﻟﻔﻭﺍﺤﺵ ﻴﺠﻭﺯ ﺍﻏﺘﻴﺎﺒﻪ ﺒﻤﺎ ﺘﺠـﺎﻫﺭ ﺒﻪ ﻭﻋﻠﻴﻪ ﻴﺤﻤل ﻗﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ: }ﻻ ﻏﻴﺒـﺔ ﻓـﻲ ﻓﺎﺴﻕ{ ﻭﻴﺤﺭﻡ ﺍﻏﺘﻴﺎﺒﻪ ﺒﻤﺎ ﺘﺠﺎﻫﺭ ﺒﻪ ﻭﻋﻠﻴﻪ ﻴﺤﻤل ﻗﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ: }ﻻ ﻏﻴﺒﺔ ﻓﻲ ﻓﺎﺴﻕ{ ﻭﻴﺤﺭﻡ ﺍﻏﺘﻴﺎﺒﻪ ﻟﻐﻴﺭ ﺫﻟﻙ ﺇﺫﺍ ﺫﻜﺭﻩ ﻻ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻨﺩﻡ ﻭﺍﻟﺘﻭﺒﺔ ﻓﺈﻥ ﺫﻜﺭ ﻋﻴﺒﻪ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻨﺩﻡ ﻭﺍﻟﺘﻭﺒﺔ ﺤﺭﻡ ﺍﻏﺘﻴﺎﺒﻪ. ﻗﺎل ﺍﻟﻐﺯﺍﻟﻲ ﻓﻲ ]ﺍﻷﺤﻴﺎﺀ[ ﻟﻭ ﻜﺎﻥ ﺍﻟﻤﺘﺠﺎﻫل ﺒﺎﻟﻔﺴـﻕ ﻋﺎﻟﻤﺎ ﺤﺭﻤﺕ ﻏﻴﺒﺘﻪ ﻤﻁﻠﻘﺎ ﻷﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺴﻤﻌﻭﺍ ﻋﻨﻪ ﺇﻨﻪ ﻓﻌل ﻫﺎﻨﺕ ﻋﻨﺩﻫﻡ ﺍﻟﻔﻭﺍﺤﺵ ﻭﺠﺴﺭﻭﺍ ﻋﻠﻰ ﻓﻌﻠﻬـﺎ ، ﻓﻌﻠـﻰ ﺫﻟﺘـﻪ ﻋﻤﺩﺘﻬﻡ ﻭﺒﻬﺎ ﻴﺤﺘﺞ ﻤﻥ ﺃﺨﻁﺄ ﻭﺫل . ﻭﻤﻥ ﻜﺎﻨﺕ ﻋﻨﺩﻩ ﺒﺩﻋﺔ ﺠﺎﺯ ﺍﻏﺘﻴﺎﺒﻪ ﺤﺘﻰ ﻴﺤﺫﺭﻩ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺒﺎﻗﻲ ﻭﺍﻀﺢ. ﻭﻤﻨﻬﺎ ﺃﻱ ﻤﻥ ﻤﻭﺍﻨﻊ ﺍﻻﺠﺎﺒﺔ ﺇﺫﺍ ﻜﺎﻥ ﻋﻨﺩﻩ ﻜﻠﺏ ﻟﻐﻴﺭ ﺴﺒﺏ ﻓﺈﻥ ﺍﺘﺨﺫﻩ ﻟﻠﺼﻴﺩ ﺃﻭ ﻟﻠﻤﺎﺸـﻴﺔ ﺃﻭ ﻟﺤﻔـﻅ ﺍﻟـﺩﻭﺭ ﺠـﺎﺯ ﻭﻭﺠﺒﺕ ﺍﻻﺠﺎﺒﺔ ﻭﻟﻭ ﺍﻗﺘﻨﻰ ﻜﻠﺏ ﺼﻴﺩ ﻭﻫﻭ ﻻ ﻴﺼـﻴﺩ ﺤـﺭﻡ ﺍﻗﺘﻨﺎﺅﻩ ﻟﻌﺩﻡ ﺍﻟﺤﺎﺠﺔ ﻭﻤﻨﻬﺎ ﺇﺫﺍ ﻜﺎﻥ ﻋﻨﺩﻩ ﻓﺭﺵ ﺨﺯ ﺃﻭ ﺤﺭﻴـﺭ ﺤﺭﻤﺕ ﺍﻻﺠﺎﺒﺔ ﻭﺇﻨﻤﺎ ﺘﺴﻘﻁ ﺍﻻﺠﺎﺒﺔ ﺃﻭ ﺘﺤـﺭﻡ ﺇﺫﺍ ﻟـﻡ ﻴﻘـﺩﺭ ٠٢
- 22. ﺍﻟﻤﺩﻋﻭ ﻋﻠﻰ ﺍﺯﺍﻟﺔ ﺍﻟﻤﻨﻜﺭﺍﺕ ﻓﺈﻥ ﻗﺩﺭ ﻋﻠﻰ ﺇﺯﺍﻟﺘﻬـﺎ ﻭﺠﺒـﺕ ﺍﻻﺠﺎﺒﺔ ﻭﺇﺯﺍﻟﺔ ﺍﻟﻤﻨﻜﺭ ﻓﹶﻼ ﺗﺠِﺐ ﺩﺍﻋﻴﺎ ﰲ ﺑﺎِﺑﻪ ﺻﻮﺭ ِ ﹰ ﺃﻭ ﺍﳌﻤﺮ ﺃﻭ ﺍﻟﺪِﻫﻠﻴﺰ ﺃﻭ ﻔﻞ ِ ﺳﹶ ِ ﹶِ ﻛﹶﺼﻮﺭﺓ ﻭﻃﺌﹶﺖ ﺃﻭ ﰲ ﺍﻹِﻧﺎﺭ ِ ٍ ﺭﺳﻤﺖ ﺃﻭ ﺯﺍﻝ ﺭﺃ ﻟﹶﻬﺎ ﻓﺄﹶﺣﻀﺮ ﹶ ﺱ ﹶ ِ ﺑِﻼ ﺣﻮﻝ ﺃﻭ ﰲ ﺍﻟﺴﻤﺎﻁ ﺃﺗﺖ ِ ِ ﺃﻭ ﺒﺰ ﺃﻭ ﻃﺒﻖ ﺃﻭ ﺍﳊﹶﻼﻭﺓ ِ ﺧ ٍ ﹶِ ﻓﺎﺣﻔﹶﻆ ﻧﻘﻞ ﺤﺘﻔﻞ ﺃﻭ ﺻﻮﺭﺓ ٍ ﹶ ﻣ ِ ِ ﺟﻌﻠﹶﺖ ﻛﹶﺎﻟﺸﻤﺲ ﺃﻭ ﺷﺠﺮ ِ ِ ِ ِﻟﻔﹶﻘﺪِﻫﺎ ﺍﻟﺮﻭﺡ ﺃﻭ ﻛﺎﻟﻨﺠﻢ ﺃﻭ ﺭ ﻞ ِ ﺟ ِ ﻫﺫﻩ ﺼﻭﺭ ﻻ ﺘﻜﻭﻥ ﻋﺫﺭﺍ ﻓﻲ ﺘﺭﻙ ﺍﻻﺠﺎﺒﺔ ﻤﻨﻬﺎ: ﺇﺫﺍ ﻜﺎﻥ ﻓﻲ ﺍﻟﺒﺎﺏ ﺼﺭﻭﺓ ﺩﻭﻥ ﺩﺍﺨل ﺍﻟﺩﺍﺭ ﻭﺠﺒﺕ ﺍﻻﺠﺎﺒﺔ ﻭﻴﺠﻭﺯ ﺍﻟﺤﻤﺎﻡ ﺍﻟﺫﻱ ﻋﻠﻰ ﺒﺎﺒﻪ ﺼﻭﺭﺓ ﺩﻭﻥ ﺩﺍﺨﻠﻪ ﻭﺤﻜﻡ ﻤﻤـﺭ ﺍﻟـﺩﺍﺭ ﻭﺩﻫﻠﻴﺯﻫﺎ ﺤﻜﻡ ﻤﺎ ﻋﻠﻰ ﺒﺎﺒﻬﺎ . ١٢
- 23. ﻭﻤﻨﻬﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺼﻭﺭ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻭ ﻋﻠـﻰ ﻤـﺎ ﻴﻭﻁﺄ ﻋﻠﻰ ﺍﻻﺭﺽ ﻜﺎﻟﺒﺴﺎﻁ ﻭﺍﻟﻨﻁﻊ ﻭﺍﻟﻤﺨﺩﺓ ﺍﻟﺘﻲ ﻴﺘﻜﺄ ﻋﻠﻴﻬـﺎ ﺃﻭ ﻜﺎﻨﺕ ﺘﺅﻜل ﻓﻜل ﻫﺫﻩ ﻟﻴﺴﺕ ﺍﻋﺫﺍﺭﺍ ﻓﻲ ﻤﻨﻊ ﺍﻻﺠﺎﺒﺔ . ﻗﺎل ﺍ ﹶﺤﻠﻴﻤﻲ : َ ﻟ ﻭﺍﻣﻨﻊ ﻃِﻔﻠ ﹶﻟﻌِﺒﺎ ﻭﻫﻮ ﺍﻟ ﺤﻴ ﹶﻪ ﹰ ﺼ ﺢ ﻓ ﹸﻢ ﺑِﺎﳌﹶﻨﻊ ﻭﺍﻛﺘﻔِﻞ ِ ﹶﻘ ﺃﺑﻮ ﺳﻌﻴﺪ ﹶﻟ ﺍﻟﺘﺠﻮﻳﺰ ﻗﹶﺪ ﻧﺴﺒﻮﺍ ٍ ﻪ ﺑﻌﻠ ﹲ ﻗﹶﺪ ﻭﻫﺖ ﻋﻦ ﺗﺒﺔ ﺍﻟ ﻠﻞ ﺭ ِ ﻌﹶ ِ ﹶﺔ ﻓﻲ ﺠﻭﺍﺯ ﺍﺘﺨﺎﺫ ﺍﻟﻠﻌﺏ ﻟﻠﺒﻨﺎﺕ ﺨﻼﻑ ﻗﺎل ﺍﻟﺤﻠﻴﻤﻲ ﻓﻲ }ﺍﻟﻤﻨﻬﺎﺝ{ﻫﻲ ﺤﺭﺍﻡ ﻭﻨﻘل ﻋﻥ ﺃﺒﻲ ﺴﻌﻴﺩ ﺍﻻﺼﻁﺨﺭﻱ ﺃﻨﻪ ﻟﻤـﺎ ﻭﻟﻲ ﺤﺴﺒﺔ ﺒﻐﺩﺍﺩ ﻟﻡ ﻴﻨﻜﺭ ﺫﻟـﻙ ﻭﺃﻨﻜـﺭﻩ ﻏﻴـﺭﻩ ﻷﻨـﻪ ﻤـﻥ ﺍﻟﻤﺤﺭﻤﺎﺕ ﻭﺼﺤﺢ ﺍﻟﻨﻭﻭﻱ ﻓﻲ ﺸﺭﺡ ﻤﺴﻠﻡ ﺘﺼﺤﻴﺢ ﺍﻟﺘﺤـﺭﻴﻡ ﻭﺍﻟﻘﺎﺌل ﺒﺎﻟﺠﻭﺍﺯ ﻴﻌﻠل ﺫﻟﻙ ﺒﺎﻋﺘﻴـﺎﺩﻫﻥ ﻋﻠـﻰ ﺘﺭﺒﻴـﺔ ﺍﻷﻭﻻﺩ ﻭﻤﻼﻁﻔﺘﻬﻥ ﻭﻫﻲ ﻋﻠﺔ ﻀﻌﻴﻔﺔ ﻭﺍﻫﻴﺔ ﻓﻼ ﺘﺼﺢ ﺃﻥ ﺘﻜﻭﻥ ﺒﺎﻋﺜﺔ ﻋﻠﻰ ﺘﻨﻭﻉ ﺍﻟﺤﻜﻡ . ﻭﺟﻬﺎﻥ ﻗﹶﺪ ﺫﹶﻛﺮﻭﺍ ﰲ ﻓﺎﻗﺪ ﺷﺒﻬﺎ ٍِ ِ ﻣِﺜﻞ ﺍﳉﹶﻨﺎﺡ ﻋﻠﻰ ﺍﻷَﻧﻌﺎﻡ ِ ِ ﹸ ٢٢
- 24. ﻭﺍﻟﺮﺟﻠِﺈﺫﺍ ﺍﲣﺬ ﺻﻮﺭﺓ ﻻ ﻧﻈﲑ ﳍﺎ ﰲ ﺍﻟﻮﺟﻮﺩ ﻛﺒﻘﺮﺓ ﲜﻨﺎﺣﲔ ﺃﻭ ﺭﺟﻞ ﲜﻨﺎﺣﲔ ﺃﻭ ﺷﺎﺓ ﺃﻭ ﲨﻞ ﻓﻔﻴﻪ ﻭﺟﻬﺎﻥ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﺒﺤﺮ ﻭﻓﺾ ﺍﻟﺪﻧﺎﻧﲑ ﻭﺍﻟﺪﺭﻫﺎﻡ ﺇِﻥ ﻧﻘﺸﺖ ِ ِ ِ ﻗﹶﻴﺲ ﺍﳉﹶﻮﺍﺯ ﺑِﻤﺎ ﰲ ﺛﻮﺏ ﺒﺘﺬﻝ ِﻣِ ِ ِ ﺇﺫﺍ ﻨﻘﺸﺕ ﺼﻭﺭﺓ ﻋﻠﻰ ﺩﺭﻫﻡ ﺃﻭ ﺩﻴﻨﺎﺭ ﻓﺎﻟﻘﻴﺎﺱ ﺍﻟﺤﺎﻗﻪ ﺒﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺼﻭﺭﺓ ﻋﻠﻰ ﺜﻭﺏ ﻴﻠﺒﺱ ﻭﻴﻤﺘﻬﻥ ﻭﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﻋﻠﻰ ﺜﻭﺏ ﻻ ﻴﻠﺒﺱ ﻓﻴﺤﺭﻡ ﺫﻟﻙ ﺒﺨﻼﻑ ﻤﺎ ﻋﻠﻰ ﺍﻟﺒﺴـﺎﻁ ﻷﻥ ﺍﻟﺼﻭﺭ ﻻ ﻴﺤﺭﻡ ﺇﻻ ﻤﺎ ﻨﺼﺏ ﻤﻨﻬﺎ ﻭﻟﻡ ﻴﻤـﺘﻬﻥ ﺒﺎﻻﺴـﺘﻌﻤﺎل ﺤﺘﻰ ﺼﺎﺭ ﻜﺎﻟﺼﻨﻡ ﺍﻟﻤﺼﻭﺭ ﻟﻠﻌﺒﺎﺩﺓ ﻭﻫﺫﺍ ﻏﻴﺭ ﻤﻭﺠـﻭﺩ ﻓـﻲ ﺼﻭﺭﺓ ﺍﻟﺩﺭﻫﻡ ﻭﺍﻟﺩﺭﻫﺎﻡ ﻟﻐﺔ ﻓﻲ ﺍﻟﺩﺭﻫﻡ ﻜﻤﺎ ﻗـﺎل ﺍﻟﺸـﺎﻓﻌﻲ ﺭﺤﻤﻪ ﺍﷲ ﻟﻭ ﻜﺎﻥ ﻟﻲ ﻤﺌﺔ ﺩﺭﻫﺎﻡ ﻟﺸﺭﻴﺕ ﺒﻬﺎ ﺩﺍﺭ ﻓـﻲ ﺒﻨـﻲ ﺤﺭﺍﻡ. ﻭﺍﻟﻤﺒﺘﺫل ﺍﻟﻤﺴﺘﻌﻤل ﻟﻠﺸﻲﺀ ﺍﺤﺘﺭﺯ ﺒﻪ ﻋـﻥ ﺜـﻭﺏ ﻻ ﻴﺴﺘﻌﻤل ﺒل ﺘﻨﺼﺏ ﻟﺘﺼﺎﻭﻴﺭﻫﺎ ﻓﺈﻨﻪ ﺤﺭﺍﻡ ﻜﻤﺎ ﺴﺒﻕ . ﺇﺫﺍ ﺃﺭﺩﺕ ﻠﻮﺳﺎ ﻟِﻠﻄﻌﺎﻡ ﻓ ﹸﻦ ِ ﹶﻜ ﺟ ٣٢
- 25. ﺣﺎﻝ ﺍ ﹸﻠﻮﺱ ﻋﻠﻰ ﺍﻟﺴﺮﻯ ﻭﻻ ﺗﺤِﻞ ﻴ ﹶ ﳉ ِ ٤٢
- 26. ﻤﻌﻨﻰ ﺍﻟﻤﺄﺩﺒﺔ ﺍﻟﻤﺄﺩﺒﺔ ﺍﻟﻁﻌﺎﻡ ﺍﻟﻤﺘﺨﺫ ﺒﻼ ﺴﺒﺏ ﺴﻤﻴﺕ ﻤﺄﺩﺒﺔ ﺒﺎﺠﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﺒﻬﺎ ﻭﺒﻘﻴﺔ ﺍﻟﻭﻻﺌﻡ ﻓﻲ ﻤﻌﻨﺎﻫـﺎ ﺇﻻ ﺃﻥ ﻭﻟﻴﻤـﺔ ﺍﻟﻌـﺭﺱ ﺘﺨﺎﻟﻔﻬﺎ ﻓﻲ ﻭﺠﻭﺏ ﺍﻻﺠﺎﺒﺔ ﻭﻏﻴﺭﻫﺎ ﻴﺨﺎﻟﻔﻬﺎ ﻓﻲ ﺍﻟﺘﺴﻤﻴﺔ ﻓﻁﻌﺎﻡ ﺍﻟﺨﺘﺎﻥ ﺍﻋﺩﺍﺭ ﻭﻁﻌﺎﻡ ﺍﻟﺒﻨﺎ ﻭﻜﻴﺭﺓ ﻭﻁﻌﺎﻡ ﺍﻟﻤﻴﺕ ﻭﻀﻴﻤﺔ ﻭﻁﻌﺎﻡ ﺍﻟﻘﺎﺩﻡ ﻤﻥ ﺍﻟﺴﻔﺭ ﻨﻘﻴﻌﺔ ﻭﻫل ﻫﻲ ﻋﻠﻰ ﺍﻟﺤﺎﻀﺭ ﺃﻡ ﻋﻠﻰ ﺍﻟﻘـﺎﺩﻡ ﻤﻥ ﺍﻟﺴﻔﺭ ﻭﺠﻬﺎﻥ ﻴﺴﺘﺤﺏ ﺍﻟﺠﻠﻭﺱ ﺤﺎل ﺍﻷﻜل ﻋﻠﻰ ﺍﻟﺠﻬﺔ ﺍﻟﻴﺴﺭﻯ ﻭﻗﹶﺒﻞ ﺃﻛﻞ ﺗﻄﻬﺮ ﺇِﻥ ﺗ ﹸﻦ ﺟﻨﺒﺎ ﹰ ﹶ ِ ٍﻜ ﻭﻋِﻨﺪ ﻓﹶﻘﺪ ﺗﻮﺿﺄ ﻭﺍﺳﻌﻰ ﰲ ﺍﻟﺒﺪﻝ ِ ٍ ﻴﺴﺘﺤﺏ ﻟﻠﺠﻨﺏ ﺍﻟﺘﻁﻬﺭ ﻗﺒل ﺍﻻﻜل ﻭﻜﺫﺍ ﻟﻠﻤﺤﺩﺙ ﻓـﺈﻥ ﻓﻘﺩﺍ ﺍﻟﻤﺎﺀ ﺘﻴﻤﻤﺎ . ﻭﻛ ﹲ ﺇﺫﺍ ﻭﺿﻌﻮﺍ ﻣِﻦ ﻏﲑ ﺇﺫِﻧﻬِﻤﻲ ﹶِ ﹸﻞ ﺇﻥ ﺍﻟﻘﹶﺮﻳﻨﺔ ﺗﻜﻔﻲ ﻃﺎِﻟﺐ ﺍﻷَﻛﻞ ِ ﹼ ﹶ ﻫﺬﺍ ﺇﺫﺍ ﺍﻛﻤﻠﻮﺍ ﻭﺿﻊ ﺍﻟﺴﻤﺎﻁ ﻭﻟﹶﻢ ِ ﺨﻠِﻂ ﻣﻦ ﺍﻟﻘﹶﻮﻡ ﻣﻦ ﻳﺄﺕ ﻋﻠﻰ ﻣﻬﻞ ِ ِ ِِ ﻳ ٥٢
- 27. ﺇﺫﺍ ﺍﻜﻤﻠﻭﺍ ﻭﻀﻊ ﺍﻟﺴﻤﺎﺩ ﻭﻟﻡ ﻴﺘﺄﺨﺭ ﻤﻥ ﺍﻟﻘﻭﻡ ﺃﺤﺩ ﺠﺎﺯ ﺍﻻﻜل ﺒﻐﻴﺭ ﺍﺫﻥ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺍﻜﺘﻔﺎﺀﺍ ﺒﺎﻟﻘﺭﻴﻨﺔ ﻭﻗﻴل ﻻ ﺒﺩ ﻤﻥ ﹰ ﺼﺭﻴﺢ ﺍﻟﻠﻔﻅ . ﺍﻷَﻛ ﹸ ﻣﺘﻜِﺌﺎ ﹸﺮﻫﺎ ﺭﻭﻭﻩ ﻓﺪﻉ ﻭ ﻞ ﹰ ﻛ ﹰ ﹶ ﻜﺒ ﺍﻟﻨﻔﺲ ﻭﺍﺧﻀﻊ ﺧﻀﻌﺔ ﺍﻟ ﹸﻝ ﹶ ﺬ ِ ﺗ ِﺮ ﻭﺍﻷﻛﻞ ﻀﻄﺠِﻌﺎ ﺟﺎﺀَﺕ ﹶﺮﺍﻫ ﻛ ﺘﻪ ﹸﻣ ﹶ ﹰ ﻛﺎﻟ ﺮﺏ ﻣﻀﻄﺠِﻌﺎ ﺇﻻ ﻣِﻦ ﺍﻟﺜﻘﻞ ِﹶ ِ ﹰ ﹼ ﺸ ِ ﻴﻜﺭﻩ ﺍﻷﻜل ﻤﺘﻜﺌﺎ • ﻷﻨﻪ ﻨﻭﻉ ﺘﻜﺒﺭ ﻭﻜﺎﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺭﺒﻤﺎ ﺠﺜﺎ ﻋﻠﻰ ﺭﻜﺒﺘﻴﻪ ﻋﻨﺩ ﺍﻷﻜل ﻭﺠﻠﺱ ﻋﻠﻰ ﻅﻬـﺭ ﻗﺩﻤﻴـﻪ ﻭﺭﺒﻤﺎ ﻨﺼﺏ ﺭﺠﻠﻪ ﺍﻟﻴﻤﻨﻰ ﻭﺠﻠﺱ ﻋﻠﻰ ﺍﻟﻴﺴﺭﻯ ﻭﻜﺎﻥ ﻴﻘـﻭل: )ﻻ ﺁﻜل ﻤﺘﻜﺌﻜﺎ ﺇﻨﻤﺎ ﺃﻨﺎ ﻋﺒﺩ ﺁﻜل ﻜﻤﺎ ﻴﺄﻜل ﺍﻟﻌﺒﺩ ﻭﺍﺠﻠﺱ ﻜﻤـﺎ ﻴﺠﻠﺱ ﺍﻟﻌﺒﺩ(. ﻭﻴﻜﺭﻩ ﺍﻷﻜل ﻤﻀﻁﺠﻌﺎ • ﻗﺎل ﺍﻟﻐﺯﺍﻟﻲ ﻓﻲ ﺍﻷﺤﻴﺎﺀ ]ﺇﻻ ﺃﻥ ﻴﻜﻭﻥ ﻤـﻥ ﺍﻟﺜﻘـل[ ﺭﻭﻱ ﻋﻥ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﻜﺭﻡ ﺍﷲ ﻭﺠﻬـﻪ ٦٢
- 28. ﺃﻨﻪ ﺃﻜل ﻜﻌﻜﺎ ﻋﻠﻰ ﺒﺭﺴﻥ ﻭﻫﻭ ﻤﻀﻁﺠﻊ ﻭﻴﻘﺎل ﻤﻨﺒﻁﺢ ﻋﻠـﻰ ﻅﻬﺭﻩ ﻭﺍﻟﺸﺭﺏ ﻤﻀﻁﺠﻌﺎ ﻤﻜﺭﻭﻩ ﻟﻠﻤﻌﺩﺓ ﺃﻴﻀﺎ. ﻭﺃﻏﺴِﻞ ﻳﺪﻳﻚ ﻭﻻ ﺗﻤﺴﺢ ِﺑﻤﻨﺸﻔﺔ ﹶٍ ﻗﹶﺒﻞ ﺍﻟﻄﹶﻌﺎﻡ ﻓﻔﹶﻴﻪ ﺍﻷَﻣﻦ ﻣِﻦ ﻋﻠﻞ ِ ﹶ ِ ِ ﹶ ٍ ﹶ ﻭﺃﻭﻻ ﺗﻐﺴ ﹸ ﺍﻟﺼِﺒﻴﺎﻥ ﺃﹶﻳﺪﻳﻬِﻢ ﹶ ﹰ ِﻞ ﻗﹶﺒﻞ ﺍﻟﺸﻮﺥ ﻭﻻ ﺗﻤﺴﺢ ﻣﻦ ﺍﻟﺒﻠﻞ ِ ﹶ ِ ﹶ ﻴ ِ ﻭﺁﺧ ﻳﻐﺴ ﹸ ﺍﻷﺷﻴﺎﺥ ﻗﹶﺒﻠ ﻢ ﹶﻬ ِﺮ ِﻞ ﺇﻥ ﺍﻟﻜﹶﺮﺍﻫﺔ ﻓﹶﺮ ﺑﲔ ﺍﳋﻠﻞ ﹶ ﻕ ﹶﹶ ِ ﹼ ﻏﺴل ﺍﻟﻴﺩ ﻗﺒل ﺍﻟﻁﻌﺎﻡ • ﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺩﻴﺙ ﻴﻨﻔﻲ ﺍﻟﻔﻘﺭ ﻭﺒﻌﺩ ﺍﻟﻁﻌﺎﻡ ﻴﻨﻔﻲ ﺍﻟﻠﻤـﻡ ﻭﺍﻟﻠﻤﻡ ﺍﻟﺠﻨﻭﻥ ﻭﻴﺴﺘﺤﺏ ﺘﺭﻙ ﺘﻨﺸﻴﻔﻬﺎ ﻗﺒل ﺍﻟﻁﻌﺎﻡ ﻷﻨﻪ ﺭﺒﻤـﺎ ﻜﺎﻥ ﻓﻲ ﺍﻟﻤﻨﺩﻴل ﻭﺴﺦ ﺘﻌﻠﻕ ﻓﻲ ﺍﻟﻴﺩ ﻭﻴﺴﺘﺤﺏ ﺘﻘﺩﻴﻡ ﺍﻟﺼـﺒﻴﺎﻥ ﻋﻠﻰ ﺍﻟﺸﻴﻭﺥ ﻓﻲ ﺍﻟﻐﺴل ﻗﺒل ﺍﻷﻜل ﻷﻨﻪ ﺭﺒﻤﺎ ﻓﻘﺩ ﺍﻟﻤـﺎﺀ ﻟـﻭ ﻗﺩﻤﻨﺎ ﺍﻟﺸﻴﻭﺥ ﻭﺃﻴﺩﻱ ﺍﻟﺼﺒﻴﺎﻥ ﺃﻗﺭﺏ ﺇﻟﻰ ﺍﻟﻭﺴﺦ ﺒﺨﻼﻑ ﻤﺎ ﺒﻌﺩ ﺍﻟﻁﻌﺎﻡ. ﻭﺍﺑﺪﺃ ِﺑﻤﻨﺎﻙ ﰲ ﺃﹶﺧﺬ ﺍﻟﻄﹶﻌﺎﻡ ﻭﻛﻞ ِ ِ ﻴ ٧٢
- 29. ﻣِﻤﺎ ﻳﻠﻴﻚ ﻭﺳﻢ ﺍﻟﻠﻪ ﻭﺍﻣﺘﺜِﻞ ِ ﹶ ﻴﺴﺘﺤﺏ ﺍﻷﻜل ﺒﺎﻟﻴﻤﻴﻥ • ﻷﻥ ﺍﻟﺸﻴﻁﺎﻥ ﻴﺄﻜل ﻭﻴﺸﺭﺏ ﺒﺸﻤﺎﻟﻪ ﻭﻴﺴﺘﺤﺏ ﺍﻷﻜـل ﻤﻤﺎ ﻴﻠﻲ ﺍﻵﻜل ﻜﻤﺎ ﻴﺤﺭﻡ ﺍﻷﻜل ﻭﺍﺴﺘﺤﺏ ﺍﻟﻌﺒـﺎﺩﻱ ﺃﻥ ﻴﻘـﻭل ﺒﺴﻡ ﺍﷲ ﺍﻟﺫﻱ ﻻ ﻴﻀﺭ ﻤﻊ ﺍﺴﻤﻪ ﺸﻲﺀ ﻓﺈﻥ ﺘﺭﻙ ﺍﻟﺘﺴﻤﻴﺔ ﺃﺘـﻰ ﺒﻬﺎ ﻓﻲ ﺃﺜﻨﺎﺀ ﺍﻷﻜل ﻭﻴﺴﺘﺤﺏ ﺍﻟﺘﺴﻤﻴﺔ ﺠﻬﺭﺍ ﻭﺇﺫﺍ ﺴﻤﻰ ﺒﻌـﺽ ﺍﻟﻘﻭﻡ ﺃﺠﺯﺃ ﻋﻨﻬﻡ ﻭﻴﺴﺘﺤﺏ ﻟﻠﺠﻤﻴﻊ ﺍﻟﺘﺴﻤﻴﺔ ﻓﺈﻥ ﺤﻀﺭ ﺸﺨﺹ ﻓﻲ ﺃﺜﻨﺎﺀ ﺍﻷﻜل ﺃﺴﺘﺤﺏ ﻟﻪ ﺍﻟﺘﺴﻤﻴﺔ . ﻭﺃﻏﺴِﻞ ﻳﺪﻳﻚ ﻭﻻ ﺗﻤﺴﺢ ِﺑﻤﻨﺸﻔﺔ ﹶٍ ﻭﻻ ﺗ ﹸﻦ ﺣﺎﻃِﻤﺎ ﻳﻮﻣﺎ ﻋﻠﻰ ﺩﻏﻞ ِ ﹰ ﹰ ﻜ ﻭﺃﻭﻻ ﺗﻐﺴ ﹸ ﺍﻟﺼِﺒﻴﺎﻥ ﺃﹶﻳﺪﻳﻬِﻢ ﹶ ﹰ ِﻞ ﺣﻄﺐ ﺣﻮﻯ ﺍﻟﺒﻼﺀ ﻭﻧﻮﻉ ﺍﻹﰒ ِِ َ ﹶ ِ ﻭﺍﻷَﺻﻞ ﻧﻀﻴﺞ ﻓﺎﻛﻬﺔ ﻗﹶﺒﻞ ﺍﻟﻄﹶﻌﺎﻡ ِ ٍ ِ ﹶ ِ ﻓ ﹸﻞ ﻣﺎ ﻟﹶﻢ ﺃﹶﻛﻠﻪ ُﻓﺎﻃﺮﺣﻪ ﰲ ﺍﻟ ﹸﺑﻞ ﺬ ِ ﹸ ﹶﻜ ﺇﺫﺍ ﻜﺎﻥ ﻓﻲ ﺍﻟﻁﻌﺎﻡ ﺸﻭﻙ ﻓﻴﻨﺒﻐﻲ ﺘﻨﻘﻴﺘﻪ ﻗﺒل ﺃﻜﻠﻪ ﻭﺍﻟﺫﻱ ﻴﺄﻜﻠﻪ ﻤﻥ ﻏﻴﺭ ﺘﻨﻘﻴﺘﻪ ﻴﺴﻤﻰ ﺒﺤﺎﻁﺏ ﻟﻴل ﻭﻭﺠﻪ ﺘﺴﻤﻴﺘﻪ ﺃﻨﻪ ﻟﻤﺎ ﺃﺨﺫ ﻤﻥ ﺍﻟﻠﻘﻤﺔ ﺸﻴﺌﺎ ﻴﻀﺭﻩ ﺃﺸﺒﻪ ﺍﻟﺫﻱ ﻴﺠﻤﻊ ﺍﻟﺤﻁﺏ ﻓﻲ ﺍﻟﻠﻴل ٨٢
- 30. ﻷﻥ ﻴﺠﻤﻊ ﻤﻊ ﺍﻟﺤﻁﺏ ﻤﺎ ﻴﻀﺭﻩ ﻤﻥ ﺍﻟﺤﻴﺎﺕ ﻭﻏﻴﺭﻫﺎ ﻭﺭﺒﻤـﺎ ﻟﺴﻌﺘﻪ ﻭﺇﺫﺍ ﺍﺤﻀﺭﻭﺍ ﻤﻊ ﺍﻟﻁﻌﺎﻡ ﻓﺎﻜﻬﺔ ﻴﺴﺘﺤﺏ ﻤﻥ ﺠﻬﺔ ﺍﻟﻁﺏ ﺍﻜﻠﻬﺎ ﻗﺒل ﺍﻟﻁﻌﺎﻡ ﻷﻨﻪ ﺍﺴﺭﻉ ﻟﻬﻀﻤﻬﺎ ﻗﺎل ﻓﻲ ﺍﻻﺤﻴﺎﺀ ﻭﻴﻜـﺭﻩ ﺃﻜل ﻤﺎ ﻟﻡ ﻴﻁﺏ ﺃﻜﻠﻪ ﻤﻥ ﺍﻟﻔﺎﻜﻬﺔ. ﹸﻞ ﺑِﺎﻟﺜﹶﻼﺙ ﺇﺫﺍ ﺟﻤﺪ ﺍﻟ ﹶﻌﺎ ﺃﺗﻰ ِ ﻄ ﻡ ﻛ ﻭﺑِﺎﳉﹶﻤﻴﻊ ﺇﺫﺍ ﺳﻤِﺢ ﺍﻟ ﹶﻌﺎ ﻭﱃ ﻄ ﻡ ِ ﻗﺎل ﺍﻟﻌﺒﺎﺩﻱ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻁﻌﺎﻡ ﺴﻤﺤﺎ ﺍﺴـﺘﺤﺏ ﺍﻷﻜـل ﺒﺠﻤﻴﻊ ﺍﻷﺼﺎﺒﻴﻊ ﻭﺃﻥ ﻜﺎﻥ ﺠﺎﻤﺩﻴﺎ ﺍﺴﺘﺤﺏ ﺍﻻﻜل ﺒﻼﺙ: ﻗـﺎل ﺍﻟﺸﺎﻓﻌﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ: ]ﺍﻷﻜل ﺒﺈﺼﺒﻊ ﻭﺍﺤﺩ ﻤﻘﺕ ﻭﺒـﺎﺜﻨﻴﻥ ﻜﺒﺭ . ﻓﹶﻀﻞ ﺍﻟﺜﹶﺮﻳﺪ ﻋﻠﻰ ﺍﻟﻄﹶﻌﺎﻡ ﺃﺗﻰ ِ ِ ﹸ ﻛﹶﻔﻀﻞ ﻋﺎﺋﺸﺔ ﻛﻞ ﺍﻟﻨِﺴﺎﺀ ﺍﳌﹶﺜﻞ ِ ِ ِ ﹶ ﹸ ﹸ ﺒﻴﻥ ﻓﻲ ﺍﻟﺼﺤﻴﺢ ﻓﻀل ﻋﺎﺌﺸﺔ ﻋﻠﻰ ﺍﻟﻨﺴـﺎﺀ ﻜﻔﻀـل ﺍﻟﺜﺭﻴﺩ ﻋﻠﻰ ﺴﺎﺌﺭ ﺍﻟﻁﻌﺎﻡ ﻗﻴل ﺍﻨﻤﺎ ﻓﻀل ﺍﻟﺜﺭﻴﺩ ﻋﻠـﻰ ﺴـﺎﺌﺭ ﺍﻟﻁﻌﺎﻡ ﻷﻨﻪ ﻴﻨﻤﻭ ﻋﻠﻰ ﻏﻴﺭﻩ ﻭﻗﻴل ﻷﻨﻪ ﻴﺴﻬل ﺘﻨﺎﻭﻟﻪ ﻓﻲ ﺍﻟﺯﻤﻥ ﺍﻟﻘﺭﻴﺏ ﻟﻠﻴﻭﻨﺘﻪ ﺒﺨﻼﻑ ﺍﻟﻴﺎﺒﺱ ﻭﺍﷲ ﺴﺒﺤﺎﻨﻪ ﺃﻋﻠﻡ. ﻭﺇﻥ ﹸﻭﺗﻴﺖ ﺑِﺄﻧﻮﺍﻉ ﺍﻟﺜِﻤﺎﺭ ﻓ ﹸ ﹸ ِ ﹶﻜﻞ ِ ﺃ ٩٢
- 31. ﻣِﻦ ﺣﻴﺚ ﻭﻻ ﺗﻘ ﺏ ﺮ ﹸ ﻋﻠﻰ ﻏﻠﺈﻻ ﺇﺫﺍ ﻗﺮﺭ ﺩ ٍِ ﹼ ﹶ ﻧﻮﺍ ﺃﻭ ﹸﻨﺖ ﺻﺎﺣﺒ ﻛ ِ ﻪ ﻭﺳﺎﻣﺤﻮﻙ ﻋﻠﻰ ﻫﺬﺍﻙ ﻓﺎﻧﺘﺤﻞ ﻭﻛﺎﻟﺜِﻤﺎﺭ ﺯﺑﻴ ﻗﺎﻝ ﺑﻌﻀﻬ ﻮ ِ ﺐ ﹶ ﻤ ﻭﻣﺜﻠﻪ ﻋﻨ ﻓﺎﺣﻔﹶﻆ ﻋﻠﻰ ﻣﻬﻞ ٍ ِ ﹸ ِ ﺐ ﻭﺑﻌﻀﻬ ﻮ ﻗﺎﻝ ﺺ ﺍﻟﻨﻬﻲ ﺑِﺎﻟﺸِﺮﻛﺎ ﻤ ﹶ ﺧ ﺩﻭﻥ ﺍﻟﻀﻴﻮﻑ ﻓﻜﹶﺸﻒ ﺍﻟﺴِﺮ ﻓﻴﻪ ﺟﻠﻰ ِ ِﹶ ﹶ ﻴﺴﺘﺤﺏ ﺍﻷﻜل ﻤﻤﺎ ﻴﻠﻲ ﺍﻵﻜل ﺇﻻ ﻓﻲ ﺍﻟﺜﻤﺎﺭ ﻓﻠـﻪ ﺃﻥ ﻴﺄﻜل ﻤﻥ ﺤﻴﺙ ﺸﺎﺀ ﻭﻨﻬﻰ ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋـﻥ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﺘﻤﺭ ﻭﺍﻟﻘﺭﺁﻥ ﺃﻥ ﻴﺄﻜل ﻓﻲ ﻜـل ﺃﻜﻠـﻪ ﺜﻨﺘـﻴﻥ ﺃﻭ ﺃﻜﺜﺭﻭﺃﻟﺤﻕ ﺍﻟﻁﺭﻁﻭﺵ ﻗـﺎل ﺒﻌﻀـﻬﻡ ﺍﻟﻨﻬـﻲ ﻤﺨﺼـﻭﺹ ﺒﺎﻟﺸﺭﻜﺎﺀ ﺇﺫﺍ ﺍﺸﺘﺭﻜﻭﺍ ﻓﻲ ﺸﺭﺍﺀ ﺍﻟﺘﻤﺭ ﻭﺍﻟﻁﻌﺎﻡ ﻴﺤـﺭﻡ ﻋﻠـﻰ ﺃﺤﺩﻫﻡ ﺃﻥ ﻴﺄﻜل ﺃﻜﺜﺭ ﻤﻥ ﺍﻵﺨﺭ ﻭﻓﻲ ﻏﻴﺭ ﺍﻟﺸﺭﻜﺎﺀ ﻻ ﺤـﺭﺝ ﻭﻫﺫﺍ ﺃﺤﺴﻥ ﻭﻴﺴﺘﺜﻨﻰ ﻤﻥ ﺍﻟﻤﻨﻊ ﺜﻼﺙ ﺜﻼﺙ ﺼﻭﺭ ﺍﻷﻭﻟـﻰ ﺇﺫﺍ ﻗﺭﻥ ﺍﻵﻜﻠﻭﻥ ﻭﺍﻟﺜﺎﻨﻴﺔ ﺇﺫﺍ ﺴﺎﻤﺤﻭﻩ ﺒﺫﻟﻙ ﻭﺍﻟﺜﺎﻟﺜﺔ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻘﺎﺭﻥ ٠٣
- 32. ﺼﺎﺤﺏ ﺍﻟﺘﻤﺭ ﻓﺈﻨﻪ ﻤﺎﻟﻜﻪ ﻓﻠﻪ ﺃﻥ ﻴﻔﻌل ﻓﻴﻪ ﻤﺎ ﺸﺎﺀ ﻭﻟﻪ ﻤـﻨﻬﻡ ﻤﻥ ﺫﻟﻙ . ﰲ ﻣﺪﺧﻞ ﻗﺎﻝ ﺃﹶﻳﻀﺎ ﹸﻭ ﺍﻟﻌِﻴﺎﻝ ِ ٍﹶ ﹰﺫ ﻘﺮﻯ ﺍﻟﻀﻴﻮﻑ ﻓ ﺬ ﺫﺍ ﻋِﻨﺪ ﻣِﻦ ﻗﹶﺒﻞ ِ ﹶﺨ ﻳ ﻣِﻦ ﺣﻴﺚ ﺷﺎﺀ ﺑِﻼ ﹸﺮﻩ ﻳﻮﺍﻛﻠ ﻢ ﹸ َ ﻛ ٍ ِ ﹸﻬ ﻭﰲ ﺍﱠﺬﻱ ﻗﺎﹶﻟ ﻮ ﻣﻦ ﺍﻟﺪﺧﻞ ِ ﻪﻧ ﻉِ ﻟ ﻭﰲ ﺍﳊﹶﺪﻳﺚ ﻤﻮ ﺷﺎﻣ ﹲ ﹶﻟ ﻤﺎ ِ ﻋ ﻡ ِﻞ ﻬ ﺃﻳﻦ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺘﺨﺼﻴﺺ ﻟِﻠﻌﻤﻞ ِ ِ ﹸ ﺍﺴﺘﺜﻨﻰ ﺃﻴﻀﺎ ﻓﻲ ﺍﻟﻤﺩﺨل ﺇﺫﺍ ﻜﺎﻥ ﺍﻵﻜل ﻫﻭ ﺍﻟﻤﺎﻟـﻙ ﻟﻠﻁﻌﺎﻡ ﻓﻬﻭ ﻜﺎﻟﺜﻤﺎﺭ ﻗﺎل ﻭﻜﺫﺍ ﺇﻥ ﻜﺎﻥ ﻫﻭ ﺍﻟﻤﻨﻔﻕ ﻋﻠﻰ ﺍﻟﻌﻴـﺎل ﺃﻜل ﻤﻥ ﺤﻴﺙ ﺸﺎﺀ ﻭﻓﻲ ﺍﻟﺫﻱ ﻗﺎﻟﻪ ﻨﻅﺭ ﻭﻓﻲ ﻗﻭﻟﻪ ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ )ﻜل ﻤﻤﺎ ﻴﻠﻴﻙ(ﻋﻤﻭﻡ ﺸﺎﻤل ﻟﻬﻤـﺎ ﻭﻟﻐﻴﺭﻫﻤـﺎ ﺃﻱ ﻟﻠﻤﺎﻟﻙ ﻭﺍﻟﻤﻨﻔﻕ ﻭﻟﻜﻨﻪ ﺨﺹ ﺫﻟﻙ ﺒﺎﻟﻨﻬﻲ ﻭﻫﻭ ﺴﺎﺌﻎ ﻭﻴﺴـﺘﺤﺏ ﺍﻷﻜل ﻤﻤﺎ ﻴﻠﻲ ﺍﻵﻜل ﻭﻴﺤﺭﻡ ﻤﻥ ﻏﻴﺭ ﻤﺎ ﻴﻠﻴـﻪ ﻨـﺹ ﻋﻠﻴـﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺇﻻ ﻓﻲ ﺜﻼﺙ ﺼﻭﺭ: ﺃﺤﺩﺍﻫﻤﺎ ﺍﻟﺜﻤـﺎﺭ ﻭﻗﺩ ﺘﻘﺩﻤﺕ ﺇﺫﺍ ﻜﺎﻥ ﻤﺎﻟﻙ ﺍﻟﻁﻌﺎﻡ ﺜﺎﻟﺜﻬﺎ ﺇﺫﺍ ﻜﺎﻥ ﻫـﻭ ﺍﻟﻤﻨﻔـﻕ ﻋﻠﻰ ﺍﻟﻌﻴﺎل ﻗﺎﻟﻪ ﺍﺒﻥ ﺍﻟﺤﺎﺝ ﻓﻲ ﺍﻟﻤﺩﺨل ﻭﻓﻴﻪ ﻨﻅﺭ ﻜﻤﺎ ﺘﻘﺩﻡ . ١٣
- 33. ﻭﺇِﻥ ﻛﺮﻫﺖ ﻃﹶﻌﺎﻣﺎ ﻻ ﺗﻌِﺒﻪ ﻭﺩﻉ ﹶِ ﹰ ﻛﹶﻼ ﺃﺗﻰ ﻭﺍﺿِﺤﺎ ﻋﻦ ﺳﻴﺪ ﺍﻟ ﻞ ِ ﺮﺳ ِ ﹰ ﺇﺫﺍ ﺃﻭﺘﻴﺕ ﺒﻁﻌﺎﻡ ﺘﻜﺭﻫﻪ ﻓﻼ ﺘﻌﺒﻪ ﻭﺃﺘﺭﻜﻪ ﻭﺍﻋﺘﺫﺭ ﻋﻥ ﺃﻜﻠﻪ )ﻓﻤﺎ ﻋﺎﺏ ﺭﺴﻭل ﺍﷲ ﻁﻌﺎﻤﺎ ﻗﻁ (. ﻭﺇﻥ ﺷﺒِﻌﺖ ﻓﹶﻼ ﺗﺒﻐﻲ ﺍﳌﹶﺰﻳﺪ ﻓﻘﹶﺪ ﹶ ﺃﹶﻓﱴ ِﺑﺘﺤﺮﳝﻪ ﺑﺎﺩﻱ ﺍﻟﺴﻨﺎ ِِ ﻭ ﹸﻦ ﻋﻠﻰ ِﺛﻘﺔ ﻣِﻦ ﻧﻘﻞ ﺤﺘﻔﻞ ٍ ﻣ ِ ِ ﹶٍ ﻛ ﺃﻋﲏ ﺍﻟﻘﹶﺮﺍﻗﻲ ﻓ ﺬ ﻣﺎ ﻗﺎﻝ ﻌﺘﻤﻼ ﹶ ﻣ ِﹰ ﹶﺨ ﻭﺇﻥ ﺷﺒِﻌﺖ ﻓﹶﻼ ﺗﺒﻐﻲ ﺍﳌﹶﺰﻳﺪ ﻓﻘﹶﺪ ﹶ ﺃﹶﻓﱴ ِﺑﺘﺤﺮﳝﻪ ﺑﺎﺩﻱ ﺍﻟﺴﻨﺎ ِِ ﻋﻠﻰ ﺃﻋﲏ ﺍﻟﻘﹶﺮﺍﻗﻲ ﻓ ﺬ ﻣﺎ ﻗﺎﻝ ﻌﺘﻤﻼ ﹶﻣ ِﹰ ﹶﺨ ﻭ ﹸﻦ ﻋﻠﻰ ِﺛﻘﺔ ﻣِﻦ ﻧﻘﻞ ﺤﺘﻔﻞ ٍ ﻣ ِ ِ ﹶٍ ﻛ ﻗﺎل ﺍﻟﻘﺭﺍﻗﻲ ﻓﻲ ]ﺸﺭﺡ ﺍﻟﺘﻨﻘﻴﺢ[ ﺃﻨﻪ ﻴﺤﺭﻡ ﻋﻠﻰ ﺍﻵﻜـل ﻋﻠﻰ ﺴﻤﺎﻁ ﺍﻟﻐﻴﺭ ﺃﻥ ﻴﺯﻴﺩ ﻓﻲ ﺍﻟﺸﺒﻊ ﺒﺨﻼﻑ ﺍﻵﻜل ﻨﻔﺴـﻪ ﺇﻻ ﺃﻥ ﻴﻌﻠﻡ ﺭﻀﺎ ﺍﻟﺩﺍﻋﻲ ﺒﺄﻜل ﺍﻟﻤﺩﻋﻭ ﻓﻠﻪ ﺃﻥ ﻴﺄﻜـل ﻤـﺎ ﺸـﺎﺀ ﻭﺍﻟﺸﺒﻊ ﺍﻟﺸﺭﻋﻲ ﺃﻥ ﻴﺄﻜل ﻤﺎ ﻴﻘﻴﻡ ﺼﻠﺒﻪ ﻟﻠﻜﺴﺏ ﻭﺍﻟﻌﻤل ﻭﺍﻟﺸﺒﻊ ﺍﻟﻤﻌﺘﺎﺩ ﺃﻥ ﻴﻤﻸ ﺜﻠﺙ ﺒﻁﻨﻪ ﻭﻫﻭ ﺴﺘﺔ ﺃﺸﺒﺎﺭ ﻜﻤﺎ ﺴﻴﺄﺘﻲ. ٢٣
- 34. ﻣِﺼﺮﺍﻧﺔ ﺍﳌﹶﺮﺀ ﻗﹶﺪ ﻗﺎﺳﻮﺍ ﻭﻗﹶﺪ ﺑﻠﻐﺖ ﹶ ِ ﻋِﺸﺮﻳﻦ ﺷِﱪﹰﺍ ﺳِﻮﻯ ﺷِﱪﻳﻦ ﻓﺎﺣﺘﻔِﻞ ﻓﹸ ﹸﹸﻬﺎ ﺳﺘﺔ ﺑِﺎﻟﺸﱪ ﻓﺎﻋﻦ ِﺑﻪ ﹶﺜﻠﺜ ِِ ِ ِ ِ ٍ ﻭﺧﻞ ﹸﻠﺜﺎ ﻭﹸﻠﺜﺎ ﻗﹶﻂ ﻻ ﺗﺤ ﹸ ِﻞ ﺛ ﺛ ﻭﻧﻘﻞ ﻃﹶﺮﻃﻮﺷﻬِﻢ ﻫﺬﺍ ﺍﻟﻘِﻴﺎﺱ ﻓ ﺬ ﹶﺨ ِ ﹶﹶ ﺇِﻥ ﺍﱠﺬﻱ ﻗﺎﹶﻟ ﺧﺎﻝ ﻣِﻦ ﺍﻟﻌﻠﻞ ِﹶ ِ ﻪ ٍ ﻟ ﺫﻜﺭ ﺍﻟﻁﺭﻁﻭﺵ ﻓﻲ ]ﺸﺭﺡ ﺍﻟﺭﺴـﺎﻟﺔ[ ﺃﻥ ﻤﺼـﺭﺍﻨﺔ ﺍﻵﺩﻤﻲ ﺜﻤﺎﻨﻴﺔ ﻋﺸﺭ ﺸﺒﺭﺍ ﻗﺎل ﻭﻴﻨﺒﻐﻲ ﺃﻻ ﻴﺯﻴﺩ ﺍﻷﻜل ﻋﻥ ﺜﻠﺜﻬﺎ ﻭﻫﻭ ﺴﺘﺔ ﺃﺸﺒﺎﺭ ﺍﻷَﻛ ﹸ ﺃﹶﻧﻮﺍﻋﻪ ﰲ ﺳﺒﻌﺔ ﺣﺼﺮﺕ ِ ٍ ﻭ ﻞ ﰲ ﻣﺪﺧﻞ ﻋﺪﻫﺎ ﺬﻫﺎ ﺑِﻼ ﻣﻠﻞ ﹶ ِ ٍﺧ ﻓﺄﻭﻝ ﻭﺍﺟﺐ ﺣِﻔﻆ ﺍﳊﹶﻴﺎﺓ ﻓﻘﹶﻂ ﹸ ِ ٍ ﹸ ِﹶ ﻭﺛﺎﻧِﻬﺎ ﹸﻢ ِﺑﻪ ﻟِﻠﻔﹶﺮﺽ ﻭﺍﺷﺘﻐِﻞ ِ ﻗ ِ ﺛﺎِﻟ ﹸ ﻨﺔ ﺃﺩﻯ ﻧﻮﺍﻓ ﹸ ِﻠﻪ ﻭ ﺚ ﺳٍ ﺣﺎﻝ ﺍﻟﻘِﻴﺎﻡ ﻓ ﹸﻢ ﻟِﻠﻔﹶﺮﺽ ﻭﺍﻟﻨﻔﻞ ِ ِ ﹶ ِ ﹶﻘ ﺭﺍِﺑ ﺷﺒﻊ ﰲ ﺍﻟﺸﺮﻉ ﻗﻮﺗ ِ ﻪ ﻭ ﻊ ٍ ٣٣
- 35. ﻘﻴﻢ ﻠﺐ ﺍﻟﻔﹶﱴ ﻟِﻠﻜﹶﺴﺐ ﻭﺍﻟﻌﻤﻞ ِ ﻳ ﺻ ﺳﺎﺩ ﺟﺎِﺋﺰ ﺟﺎﺀَﺕ ﹶﺮﺍﻫ ﻛ ﺘﻪ ﻭ ِﺱ ٍ ﻭﻓِﻌﻠﻪ ﺟﺎِﻟ ﻟِﻠﻨﻮﻡ ﻭﺍﻟﺜﻘﻞ ﹸ ﺐ ِ ِﹶ ِ ﻭﺳﺎِﺑ ﺑﻄﻨﻪ ﺗﻔﻀﻲ ﺇﱃ ﻣﺮﺽ ٍ ﻊ ﻓﹶﺎﻟﻨﻘﻞ ﺗﺤﺮ ﻬﺎ ﻓﺎﺣﺬﹶﺭ ﻣﻦ ﺍﻟ ﻏﻞ ِ ﺪﹶ ِ ﹸ ﳝ ﻫﺫﻩ ﺍﻻﻨﻭﺍﻉ ﺫﻜﺭ ﻤﻌﻅﻤﻬﺎ ﻓﻲ ﺍﻟﻤﺩﺨل ﺍﻷﻭل ﺃﻥ ﻴﺄﻜل ﻤﺎ ﺘﺤﺼل ﺒﻪ ﺍﻟﺤﻴﺎﺓ ﻓﻘﻁ ﺍﻟﺜﺎﻨﻲ: ﺃﻥ ﻴﺯﻴﺩ ﻋﻠﻰ ﺫﻟﻙ ﻤﻘﺩﺍﺭﺍ ﺘﺤﺼل ﻟﻪ ﺒﻪ ﻗـﻭﺓ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﺼﻠﻭﺍﺕ ﺍﻟﺨﻤﺱ ﻤﻥ ﻗﻴـﺎﻡ ﺩﻭﻥ ﺍﻟﻨﻭﺍﻓـل ﻭﻫـﺫﺍﻥ ﻭﺍﺠﺒﺎﻥ ﻤﺜﻠﻬﻤﺎ ﺍﻷﻜل ﻓﻲ ﺭﻤﻀﺎﻥ ﻭﻏﻴﺭﻩ ﻤﻥ ﺍﻟﺼﻭﻡ ﻓﻴﺠﺏ ﺃﻥ ﻴﺄﻜل ﻤﺎ ﻴﻘﻭﻴﻪ ﻋﻠﻰ ﺍﻟﺼﻭﻡ. ﺍﻟﺜﺎﻟﺙ: ﺃﻥ ﻴﺄﻜل ﻤﺎ ﺘﺤﺼل ﻟﻪ ﺒﻪ ﻗﻭﺓ ﻋﻠﻰ ﻗﻴﺎﻡ ﺍﻟﻨﻔل ﻭﻋﻠﻰ ﺼﻼﺓ ﺍﻟﻨﻔل ﻤﻥ ﻗﻴﺎﻡ ﻭﻫﺫﺍ ﻤﺴﺘﺤﺏ ﺍﻟﺭﺍﺒﻊ: ﺃﻥ ﻴﺄﻜل ﻤﺎ ﻴﻘﻴﻡ ﺼﻠﺒﻪ ﻟﻠﻜﺴﺏ ﻭﺍﻟﻌﻤل ﻭﻫـﺫﺍ ﻫﻭ ﺍﻟﺸﺒﻊ ﺍﻟﺸﺭﻋﻲ ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ: )ﺒﺤﺴﺏ ِﺒﻥ ﺁﺩﻡ ﺍ ِ ﻟﻘﻴﻤﺎﺕ ﻴﻘﻤﻥ ﺼﻠﺒﻪ ﻟﻠﻜﺴﺏ ﻓﺈﻥ ﻜﺎﻥ ﻻ ﺒﺩ ﻓﺜﻠﺙ ﻟﻁﻌﺎﻤﻪ ﻭﺜﻠﺙ ﻟﺸﺭﺍﺒﻪ ﻭﺜﻠﺙ ﻟﻨﻔﺴﻪ(. ٤٣
- 36. ﺍﻟﺨﺎﻤﺱ: ﺃﻥ ﻴﺄﻜل ﺇﻟﻰ ﺜﻠﺙ ﺒﻁﻨﻪ ﻭﻗﺩ ﺴﺒﻕ ﺃﻨﻪ ﺴـﺘﺔ ﺃﺸﺒﺎﺭ ﻭﻫﺫﺍ ﻻ ﻜﺭﺍﻫﺔ ﻓﻴﻪ ﺍﻟﺴﺎﺩﺱ: ﺃﻥ ﻴﺯﻴﺩ ﻋﻠﻰ ﺫﻟﻙ ﻭﻫﻭ ﻤﻜﺭﻭﻩ ﻭﺒﻪ ﻴﺤﺼل ﻟﻼﻨﺴﺎﻥ ﺍﻟﺜﻘل ﻭﺍﻟﻨﻭﻡ. ﻗﺎل ﻟﻘﻤﺎﻥ ﻻﺒﻨﻪ ]ﻴﺎ ﺒﻨﻲ ﺇﺫﺍ ﺍﻤـﺘﻸﺕ ﺍﻟﻤﻌـﺩﺓ ﻨﺎﻤـﺕ ﺍﻟﻔﻜﺭﺓ ﻭﺨﺭﺴﺕ ﺍﻟﺤﻜﻤﺔ ﻭﻗﻌﺩﺕ ﺍﻻﻋﻀﺎﺀ ﻋﻥ ﺍﻟﻌﺒﺎﺩﺓ[ ﻭﻗـﺎل ﺒﻌﺽ ﺍﻟﺤﻜﻤﺎﺀ: ﻤﻥ ﻜﺜﺭ ﺃﻜﻠﻪ ﻜﺜﺭ ﺸﺭﺒﻪ ﻭﻤﻥ ﻜﺜﺭ ﺸﺭﺒﻪ ﻜﺜﺭ ﻨﻭﻤﻪ ﻭﻤﻥ ﻜﺜﺭ ﻨﻭﻤﻪ ﻜﺜﺭ ﻟﺤﻤﻪ ﻭﻤﻥ ﻜﺜﺭ ﻟﺤﻤﻪ ﻗﺴﺎ ﻗﻠﺒﻪ ﻭﻤﻥ ﻗﺴﺎ ﻗﻠﺒﻪ ﻏﺭﻕ ﻓﻲ ﺍﻵﺜﺎﻡ ﻭﻫﺫﻩ ﺍﻟﻘﺴﻡ ﻏﻠﺒﺕ ﻋﻠﻴﻪ ﻋﺎﺩﺓ ﺍﻟﻨﺎﺱ ﺍﻟﺴﺎﺒﻊ: ﺃﻥ ﻴﺄﻜل ﺯﻴﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻙ ﺇﻟـﻰ ﺃﻥ ﻴﺘﻀـﺭﺭ ﻭﻫﻲ ﺍﻟﺒﻁﻨﺔ ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ: }ﺃﺼل ﻜـل ﺩﺍﺀ ﺍﻟﺒﺭﺩﺓ{ ﺴﻤﻴﺕ ﺒﺭﺩﺓ ﻷﻨﻬﺎ ﺘﺒﺭﺩ ﺍﻟﻤﻌﺩﺓ ﻋﻥ ﻫﻀﻡ ﺍﻟﻁﻌـﺎﻡ ﻓﻴﺘﻭﻟﺩ ﻤﻥ ﺫﻟﻙ ﺃﻤﺭﺍﺽ ﻗﺎل ﺍﺒﻥ ﺍﻟﺤﺎﺝ: ﻭﻫﺫﺍ ﺍﻟﻘﺴـﻡ ﺤـﺭﺍﻡ ﻭﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﻓﺴﺭ ﺍﻟﺒﺭﺩﺓ ﺒﺎﺩﺨﺎل ﺍﻟﻁﻌﺎﻡ ﻋﻠﻰ ﺍﻟﻁﻌﺎﻡ ﺍﻷﻭل ﻗﺒل ﻫﻀﻤﻪ ﻭﺴﻴﺄﺘﻲ ﺃﻥ ﺫﻟﻙ ﺇﻨﻤﺎ ﻴﻀﺭ ﺒﻌﺩ ﺍﻟﺸﺭﺏ ﺃﻤـﺎ ﻗﺒـل ﺍﻟﺸﺭﺏ ﻓﻠﻪ ﺃﻥ ﻴﺩﺨل ﻤﺎ ﺸﺎﺀ ﻋﻠﻰ ﻤﺎ ﺸﺎﺀ. ﰲ ﺣﺪ ﺟﻮﻉ ﺍﻟﻔﹶﱴ ﻗﻮﻻﻥ ﻗﻴﻞ ﺑﺄﻥ ﹶ ﹶﹼ ِ ﻳﺸﻬﻰ ﹶﻟ ﺍﻷَﻛﻞ ﺨﺘﻠ ﹸ ﻟﹶﺪﻯ ﺍﻷَﻛﻞ ِ ﹸ ﻣ ِ ﻂ ﻪ ٥٣
- 37. ﻭﻗﻴﻞ ﺇِﻥ ﻭﻗﹶﻌﺖ ﰲ ﺍﻷَﺭﺽ ﺭِﻳﻘ ِ ﹶﺘﻪ ﹶ ﺷﻢ ﺍﻟ ﹸﺑﺎﺏ ﻭﺷﺪ ﺍﻟﺴ ﰲ ﻋﺠﻞ ﱠ ﺬ ﱠ ﲑ ﺤﺩ ﺍﻟﺸﺒﻊ ﻗﺩ ﺘﻘﺩﻡ ﻭﺃﻤﺎ ﺍﻟﺠﻭﻉ ﻓﺤﻜﻰ ﺍﻟﻐﺯﺍﻟـﻲ ﻓﻴـﻪ ﻗﻭﻻﻥ ﻓﻲ ﺍﻹﺤﻴﺎﺀ ﺃﺤﺩﻫﻤﺎ ﺃﻥ ﻴﺸﺘﻬﻲ ﺍﻟﺨﺒﺯ ﻭﺤﺩﻩ ﻓـﺈﻥ ﺃﺘـﻰ ﺒﺎﻟﺨﺒﺯ ﻭﻁﻠﺏ ﻤﻌﻪ ﺍﻷﺩﻡ ﻓﻐﻴﺭ ﺠﻭﻋﺎﻥ ﺍﻟﺜﺎﻨﻲ ﺃﻥ ﻴﻨﺘﻬﻲ ﺒﻪ ﺍﻟﺠﻭﻉ ﺇﻟﻰ ﺤﺩ ﻟﻭ ﻭﻗﻌﺕ ﺭﻴﻘﺘـﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟﻡ ﻴﻘﻊ ﺍﻟﺫﺒﺎﺏ ﻋﻠﻴﻬﺎ ﻟﺨﻠﻭﻫﺎ ﻤﻥ ﺁﺜﺎﺭ ﺩﺴـﻭﻤﺎﺕ ﺍﻟﻁﻌﺎﻡ ﻭﻗﻭﻟﻪ ﻴﺸﻬﻲ ﻫﻭ ﺒﻐﻴﺭ ﺘﺎﺀ ﻭﻴﺸﺘﻬﻲ ﻟﻐﺘﺎﻥ ﻗﺎل ﺍﻟﺸﺎﻋﺭ: ﻭﻟﹶﺤﻢ ﺍﳋﹶﺮﻭﻑ ﻧﻀﻴﺠﺎ ﹰ ِ ﻭﻗﹶﺪ ﺃﻭﺗﻴﺖ ِﺑﻪ ﻓﺎﺗِﺮﹰﺍ ﰲ ﺍﻟﺸﺒﻢ ِ ِ ﻓﺄﹶﻣﺎ ﺍﻟﺒﻬﻴﺾ ﻭﺣﻨﻴﺎﻧ ﹸﻢ ﻜ ﻓﺄﹶﺻﺒﺤﺖ ﻣِﻨﻬﺎ ﻛﹶﺜﲑ ﺍﻟﺴﻘﻢ ﹶ ِ ﹶ ﻭﺍﻟﺸﺒﻡ ﺍﻟﺒﺎﺭﺩ ﻭﺍﻟﺒﻬﻴﺽ ﺒﺎﻟﺒﺎﺀ ﻭﺍﻟﻀﺎﺩ ﺍﻟﻤﻌﺠﻤﺔ ﺍﻻﺭﺯ ﺒﺎﻟﻠﺒﻥ ﺍﻨﺸﺩ ﻫﺫﻩ ﺍﻷﺒﻴﺎﺕ ﻤﻊ ﺃﺒﻴﺎﺕ ﺒﻌﺩﻫﺎ ﺍﻟﺤﺎﻓﻅ ﻭﺍﷲ ﺴـﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺃﻋﻠﻡ ﻭﺇﻥ ﻃﻌﻤﺖ ﻓﹶﺄﺳﲑ ﻣِﻦ ﻃﹶﻌﺎﻣﻬِﻢ ِ ﹶِ ﻭﻣِﻦ ﺷﺮﺍِﺑﻚ ﻟﹶﻴﺲ ﺍﻟﹶﻌﻞ ﻛﺎﻟﻨﻬﻞ ِ ﹸ ٦٣
- 38. ﻳﻨﺒﻐﻲ ﻟِﻶﻛﻞ ﻋِﻨﺪ ﻏﲑﻩ ﺃﹶﻥ ﻳﺘﺮﻙ ِ ﹶ ِِ ﻤﻥ ﺍﻟﻁﻌﺎﻡ ﺒﻘﻴﺔ ﻭﻜﺫﺍ ﻤﻥ ﺍﻟﺸﺭﺍﺏ ﻟﺌﻼ ﺘﺨﺠل ﺃﺼﺤﺎﺏ ﺍﻟﻁﻌﺎﻡ ﻭﻷﻥ ﺃﻜل ﺠﻤﻴﻊ ﺍﻟﻁﻌﺎﻡ ﻭﺸﺭﺏ ﺠﻤﻴﻊ ﺍﻟﻤﺎﺀ ﻤﻥ ﺍﻟﻠﻭﻡ. ﻭﻻ ﺗ ﹸﻦ ﻧﻬِﻤﺎ ﰲ ﺍﻷَﻛﻞ ﻭﺍﻗﺘﺼﺪ ِ ﹰ ﻜ ﻭﺍﻧﻔﻲ ﻋﻦ ﺍﻟﻌﺮﺽ ﻭﺻﻒ ﺍﳉﻮﻉ ﻭﺍﻟﺨﻞ ِ ﺒ ِ ِ ِ ﺇِﻥ ﺍﻟﺮﻏﻴﺐ ﻣﺸﺆ ﰲ ﺍﻷَﻧﺎﻡ ﻓ ﹸﻦ ِ ﹶﻜ ﻡ ﺯﻫﻴﺪ ﺃﻛﻞ ﺗﺮﻯ ﰲ ﺍﻟﻨﺎﺱ ﺫﺍ ِﻧﺤﻞ ِ ِ ٍ ﺍﻟﺘﻭﺴﻁ ﻓﻲ ﻜل ﺸﻲﺀ ﺤﺴﻥ ﻭﻗـﺩ ﻗـﺎل ﺍﷲ ﺘﻌـﺎﻟﻰ: ﻭﺍﱠﺬﻳﻦ ﺇِﺫﺍ ﺃﻧﻔﹶﻘﻮﺍ ﻟﹶﻢ ﺴﺮﻓﻮﺍ ﻭﻟﹶﻢ ﻳﻘﺮﻭﺍ ﻭﻛـﺎﻥ ﺑـﲔ ﺘ ﻳ ﻟ ﺫﻟﻚ ﻗﹶﻮﺍﻣﺎ] ﺍﻵﻴﺔ: ٧٦ - ﺍﻟﻔﺭﻗﺎﻥ[ ﻭﻗﺎل ﺘﻌﺎﻟﻰ: ﻭﻻ ﺗﻤﺶ ﰲ ﺍﻷَﺭﺽ ﻣﺮﺣﺎ ﺃﻱ ﻤﻔﺘﺨﺭﺍ ﺜﻡ ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ: ﻭﺍﻗﺼِـﺪ ِ ﺸﻴﻚ] ﺍﻵﻴﺔ ٨١ - ٩١ - ﻟﻘﻤﺎﻥ[ ﺃﻱ ﻻ ﺘﺜـﺏ ﻭﺜـﻭﺏ ﻣ ِ ﰲ ﺍﻟﺸﻁﺎﺭ ﻭﻻ ﺘﺤﺴﻥ ﻤﺸﻴﺔ ﺍﻟﻤﺘﺒﺨﺘﺭﻴﻥ ﻓﻴﻨﺒﻐﻲ ﻟﻶﻜل ﺃﻥ ﻴﺘﻭﺴﻁ ﻓﻲ ﺃﻜﻠﻪ ﻓﻼ ﻴﻘﺼﺭ ﻓﻴﻪ ﺤﺘﻰ ﻴﻨﺴﺏ ﺇﻟﻰ ﺍﻟﺘﺤﺸﻡ ﻭﻻ ﻴﺒﺎﻟﻎ ﻓﻴـﻪ ﺤﺘﻰ ﻴﻨﺴﺏ ﺇﻟﻰ ﺍﻟﺸﺭﻩ ﻭﺍﻟﺠﻭﻉ ﻭﺍﻟﺒﺨل. ﻭﺍﻟﺭﻏﻴﺏ ﻫﻭ ﺍﻟﻜﺴﻴﺭ ﺍﻟﺭﻏﺒﺔ ﻓﻲ ﺍﻟﺭﻏﺒﺔ ﻓﻲ ﺍﻻﻜـل ﻭﺍﻟﺯﻫﻴﺩ ﻋﻜﺴﻪ ﻭﻓﻲ ﺍﻟﺤﺩﻴﺙ ﺃﻭﺘﻲ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ٧٣
- 39. ﺒﻌﺒﺩ ﻴﺸﺘﺭﻴﻪ ﻓﻭﻀﻌﻭﺍ ﻟﻪ ﻁﻌﺎﻤﺎ ﻓﺄﻜل ﺍﻟﺠﻤﻴﻊ ﻓﻘﺎل ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ: )ﺍﻟﺭﻏﺒﺔ ﻤﻥ ﺍﻟﺸﺅﻡ ﻭﻟﻡ ﻴﺸﺘﺭﻩ ﻭﺇِﻥ ﺧﺼﺼﺖ ﺑِﺸﻰﺀ ﻻ ﺗ ﻢ ِﺑﻪ ٍ ﻌ ِ ﺇِﻥ ﺍﻟ ﻤﻮﻡ ِﻟﻤﻦ ﺭﺍﻋﺎﻙ ﺑِﺎﻟﻨﺤﻞ ِ ﻌ ﺇﺫﺍ ﺨﺹ ﺍﻟﻤﺎﻟﻙ ﺒﻌﺽ ﺍﻟﻀﻴﻔﺎﻥ ﺒﻨﻭﻉ ﻤﻥ ﺍﻻﻁﻌﻤﺔ ﺃﻭ ﺒﻁﻌﺎﻡ ﺃﺸﺭﻑ ﻤﻥ ﻁﻌﺎﻡ ﻤﻥ ﻫﻭ ﺩﻭﻨﻪ ﻓﻠﻴﺱ ﻟﻪ ﺃﻥ ﻴﻁﻌﻡ ﻤﻨـﻪ ﻏﻴﺭﻩ ﻷﻥ ﺍﻟﻘﺭﻴﻨﺔ ﻗﺎﻀﻴﺔ ﺒﺎﻟﺘﺨﺼﻴﺹ ﻓـﻼ ﻴﺠـﻭﺯ ﺍﻟﺘﻌﻤـﻴﻡ ﺇﻻﻟﺼﺎﺤﺏ ﺍﻟﻤﻨﺯل ﻭﻻ ﺗ ﹸﻦ ﺿﻴﻐﻨﺎ ﺧﻠﻒ ﺍﻟﻀﻴﻮﻑ ﻭﺩﻉ ِ ﹰ ﻜ ﺷﺮﺍﻫﺔ ﺍﻟﻔﺲ ﰲ ﺍﻹِﺑﻜﺎﺭ ﻭﺍﻟﻄِﻔﻞ ِ ِ ﻨ ِ ﺍﻟﻀﻴﻐﻥ ﺍﻟﺭﺠل ﺍﻟﺫﻱ ﻻ ﻴﻌﺯﻡ ﻋﻠﻴـﻪ ﻭﻟﻜـﻥ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻀﻴﻭﻑ ﺘﺒﻌﻬﻡ ﻭﺍﺴﺘﺤﻰ ﻤﻨﻪ ﺼﺎﺤﺏ ﺍﻟﻤﻨﺯل ﺃﻥ ﻴﻤﻨﻌﻪ ﻤـﻥ ﺍﻟﺩﺨﻭل ﻤﻌﻬﻡ ﻭﺠﻤﻴﻊ ﻤﺎ ﻴﺄﻜﻠﻪ ﺍﻟﻀﻴﻐﻥ ﺤﺭﺍﻡ ﻭﺍﻟﻀﻴﻐﻥ ﻫـﻭ ﺍﻟﻁﻔﻴﻠﻲ ﻭﺍﻟﻁﻔل ﺍﻭﺍﺨﺭ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺸﺭﺍﻫﺔ ﺸﻠﺔ ﺍﻟﺸـﻬﻭﺓ ﺇﻟـﻰ ﺍﻟﻁﻌﺎﻡ ﻭﻻ ﺗ ﹸﻦ ﰲ ﹸﻀﻮﻥ ﺍﻷَﻛﻞ ﺫﺍ ﻧﻈﺮ ِ ﹶِ ﻜ ﻏ ِ ﺇِﱃ ﺟﻠﻴﺴﻚ ﻳﻐﺪﻭ ﻣِﻨﻚ ﰲ ﺧﺠﻞ ِ ِ ٨٣
- 40. ﻭﻻ ﺗﻬﻨﺪِﺱ ِﺑﻔﹶﻴﻚ ﺍ ﹸﺒﺰ ِﺇﻥ ِﺑﻪ ﳋ ﹼ ِ ﻣﻦ ﺍﻟﺼﺎﻕ ﳌﺎ ﻳﻔﻀﻲ ﺇﱃ ﺍﳉِﻔﻞ ِ ِ ﺒ ِ ﻴﻨﺒﻐﻲ ﻟﻶﻜل ﺤﺎل ﺃﻜﻠﻪ ﺃﻻ ﻴﺩﻴﻡ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺠﻠﻴﺴﻪ ﻷﻥ ﺫﻟﻙ ﻴﺨﺠﻠﻪ ﻓﻴﺘﺭﻙ ﺍﻟﻁﻌﺎﻡ ﻗﺒل ﺃﻥ ﻴﺸﺒﻊ ﻭﻴﻨﺒﻐـﻲ ﺃﻻ ﻴﻘﻀـﻡ ﺍﻟﺨﺒﺯ ﺒﻔﻤﻪ ﺜﻡ ﻴﻀﻌﻪ ﻓﻲ ﺍﻟﻁﻌﺎﻡ ﻓﺈﻨﻪ ﻴـﻭﺭﺙ ﻗﻴـﺎﻡ ﺍﻟﺠﻠـﻴﺱ ﻭﻴﻌﺎﻑ ﺍﻻﻜل ﻤﻥ ﺤﻴﺙ ﺃﻨﻪ ﻗﺩ ﻴﻜﻭﻥ ﻓﻤﻪ ﺃﺒﺨﺭ ﻷﻥ ﺍﻟ ﺼـﺎﻕ ﺒ ﻤﻨﻔﺼل ﻋﻥ ﺍﻟﻠﻘﻤﺔ ﻤﻥ ﺍﻟﻔﻡ ﺇﻟﻰ ﺍﻟﻁﻌﺎﻡ ﻭﻗﺩ ﺴﻤﻲ ﻓـﻲ ﻜﺘـﺎﺏ ﻋﺠﺎﻴﺏ ﺍﻷﻜل ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﺒﺎﻟﻤﻬﻨﺩﺱ ﻤﻥ ﺤﻴﺙ ﺃﻨﻪ ﻴﺼﻠﺢ ﺍﻟﻠﻘﻤﺔ ﻭﻴﻬﻨﺩﺴﻬﺎ ﺜﻡ ﻴﻀﻌﻬﺎ ﻓﻲ ﺍﻟﻁﻌﺎﻡ ﻭﻫﻭ ﻤﺫﻤﻭﻡ. ﻭﺍﺿ ﻢ ﺷِﻔﺎﻫﻚ ﻋِﻨﺪ ﺍ ﹸﻀﻎ ﻧﺤﻮ ﺣﻼ ﳌ ِ ِ ﻤ ﻭﻻ ﺗﻔﺮﻗِﻊ ﺗ ﹸﻦ ﻛﺎﻷﺳﻮﺩ ﺍﳉﹶﻌﻞ ِ ِ ﻜ ﻭﻻ ﺗﻄﹶﺮﻃِﺶ ﻻ ﺃﻛﻞ ﺍﻟﻄﹶﻌﺎﻡ ﺗﺮﻯ ِ ﹶ ﻋِﻨﺪ ﺍﻷَﻧﺎﻡ ﺣِﻤﺎﺭ ﺍﳌﹶﺠﻠﺲ ﺍﳊﹶﻔﻞ ِ ِ ِ ِ ﻴﻨﺒﻐﻲ ﻟﻶﻜل ﺃﻥ ﻴﻀﻡ ﺸﻔﺘﻴﻪ ﻋﻨﺩ ﺍﻻﻜـل ﻟﻤﻌﻨﻴـﻴﻥ: ﺍﻷﻭل ﺃﻨﻪ ﻴﺄﻤﻥ ﻤﻤﺎ ﻴﺘﻁﺎﻴﺭ ﻤﻥ ﺍﻟﺒﺼﺎﻕ ﻓﻲ ﺤﺎل ﺍﻟﻤﻀﻎ ﻭﻗـﺩ ﻴﻘﻊ ﺫﻟﻙ ﻓﻲ ﺍﻟﻁﻌﺎﻡ ﻓﻴﻭﺭﺙ ﻗﻨﺎﻓﺔ ﺍﻟﺜﺎﻨﻲ ﺃﻨﻪ ﺇﺫﺍ ﻀﻡ ﺸﻔﺘﻴﻪ ﻟـﻡ ﻴﺒﻕ ﻟﻔﻤﻪ ﻓﺭﻗﻌﺔ ﻭﺍﻷﺴﻭﺩ ﺍﻟﺠﻌﻠﻰ ﺒﻀﻡ ﺍﻟﺠﻴﻡ ﻭﺍﻟﻌـﻴﻥ ﺩﻭﻴﺒـﻪ ٩٣
- 41. ﻤﺜل ﺍﻟﺨﻨﻔﺴﺎﺀ ﺃﻜﺒﺭ ﻤﻨﻬﺎ ﻗﻠﻴﻼ ﻭﻫﻲ ﺨﺴﻴﺴـﺔ ﺘﻘﺘـﺎ ﺍﻟـﺭﻭﺙ ﻭﺸﺄﻨﻬﺎ ﺠﻤﻌﻪ ﻭﺍﺩﺨﺎﺭﻩ ﻭﺍﻟﻌﺭﺏ ﺘﺸﺒﻪ ﺒﻬﺎ ﻤﻥ ﺫﻤﻭﺍ ﺒﺎﻟﺨﺴﺎﺴﺔ ﻭﻗﺎل ﺍﻟﺸﺎﻋﺭ: ﺍﺸﺩﺩ ﻴﺩﻴﻙ ﺒﺯﻴﺩ ﺃﻥ ﻅﻔﺭﺕ ﺒﻪ. ﺍﳋﺮﺩﺑﺎﻥ ﻳ ﺍ ﹸﺒﺰ ﺄ ﺬ ﺠﺮ ﳋ ﻳ ﺧ ﻩ ﹶ ﻳ ﺷِﻤﺎ ﹲ ﻭﻣِﻦ ﻤﻨﺎﻩ ﻣِﻦ ﻋﺠﻞ ِ ﺪ ﻝ ﻳ ﻗﹶﺪ ﻋﻠِﻘﺖ ﹸﻘﻤﺔ ﻭﺍﻟﺸﺪﻕ ﻳﻤﻀ ﹸ ﻎ ﻟ ﹰ ﻣﺎ ﻗﹶﺪ ﺣﻮﻯ ﻗﹶﺒﻠﹶﻬﺎ ﻣِﻦ ﻬﻤﺔ ﺍﻷَﻛﻞ ِ ﻧ ِ ﻭﻋﻴﻪ ﺣﺪﻗﹶﺖ ﺒﺰﹰﺍ ﻋﻠﻰ ﻨ ِﺧ ﻃﺒﻖ ﻌﺪﺍ ﹶﻟ ﻣِﻦ ﹸﻛﻮﻝ ﺳﺎﺀ ﰲ ﺍﳌﹶﺜﻞ ِ ﹶ ِ ﺑ ﻪ ﺃ ِ َ ﺍﻟﺨﺭﺩﺒﺎﻥ ﻫﻭ ﺍﻟﺫﻱ ﻴﺠﺭ ﺍﻟﺨﺒﺯ ﺨﻭﻓﺎ ﺃﻥ ﻴﺴـﺒﻘﻪ ﺇﻟﻴـﻪ ﻏﻴﺭﻩ ﻓﻴﺠﻌﻠﻪ ﻓﻲ ﺸﻤﺎﻟﻪ ﻭﻴﺄﻜل ﺒﻴﻤﻴﻨﻪ ﻗﺎل ﺍﻟﺸﺎﻋﺭ ﺇِﺫﺍ ﻣﺎ ﹸﻨﺖ ﰲ ﻗﹶﻮﻡ ﺷﻬﺎﺩﹰﺍ ٍ ﻛ ﻓﹶﻼ ﺗﺠﻌﻞ ﺷِﻤﺎﹶﻟﻚ ﺧﺮﺩﺑﺎﻧﺎ ﹰ ﻭﺍﻟﻤﻌﻠﻕ ﻭﺍﻟﻤﺤﺩﻕ ﻭﺍﻟﻤﺸﺩﻕ ﺃﻭﺼﺎﻑ ﺫﻤﻴﻤﺔ ﻓـﺎﻟﻤﻌﻠﻕ ﻫﻭ ﺍﻟﺫﻱ ﻴﻜﻭﻥ ﺍﻟﻠﻘﻤﺔ ﻓﻲ ﻴﺩﻩ ﻗﺒل ﺃﻥ ﻴﺒﺘﻠﻊ ﺍﻟﺘﻲ ﻓﻲ ﺸﺩﻗﻪ ﻭﻤﻊ ﺫﻟﻙ ﻋﻴﻨﻪ ﺇﻟﻰ ﺃﺨﺭﻯ ﻴﺄﺨﺫﻫﺎ ﻭﺇِﻥ ﺳﻌﻠﺖ ﺤﻮ ﹸ ﻋﻦ ﺟﻮﻫِﻤﻲ ﺗ ﻝ ﻭ ٠٤
- 42. ﻧﺤﻮ ﺍﻟﻘﹶﻔﺎ ﻭﻋﻠﻰ ﺫﻱ ﺍﳊﹶﻮﻝ ﻓﹶﺎﺗﻜﻞ ِ ِِ ﻭﻻ ﺗﻨ ﻢ ﻭﻻ ﺒﺼِﻖ ِﺑﺤﻀﺮِﺗﻬِﻢ ﺗ ﺤ ﻭﻻ ِﺑ ﺴﺘﻘﺬﺭ ﺗﻨﻄ ﻟِﺬﻱ ﺃﻛﻞ ِ ِ ِﻖ ﻤ ﻭﻻ ﺒﺎﺩِﺭ ﺇِﱃ ﻗﹶﻄﻊ ﺍﻟ ﹸﺤﻮﻡ ﻭﻻ ِ ﻠ ِ ﺗ ﺇﱃ ﺍﻟﻨﺎ ﻝ ﺃﻳﻀﺎ ﻗﹶﻂ ﻣِﻦ ﻋﺠﻞ ِ ﺘ ﻭِ ﹰ ﺗﺮﻙ ﺍﻟ ﹸﻀﻮﻝ ِﻟﻤﻦ ﺣﻼﻩ ﻧﺎﻓﻠﺔ ِ ﹶ ﹰ ﻔ ِ ﻓﺪﻉ ﻭ ﹸﻀﻮﹸﻚ ﻭﺍِﻟﻪ ﻋﻨﻬﺎ ﻭﺍﻣﺘﺜﻞ ِ ِ ﹶ ﻓ ﻟ ٍ ﻭﻻ ﻄﺎﻃﻲ ﻋﻠﻰ ﺭﺃﺱ ﺍﻹﻧﺎﺀ ﻭﻻ ِ ِ ﺗ ﺗﻨ ﹸﺾ ِﺑﺬِﻟﻚ ﻓﻜﹶﻢ ﰲ ﺍﻟﻨﻘﺺ ﻣِﻦ ﺧﻠﻞ ﹶ ِ ِ ﻔ ﹶ ﹶ ﻭﺇِﻥ ﻋﻠﻰ ﻃﹶﺒﻖ ﺑﻄﻴﺨ ﻢ ﻭﺿﻌﻮﺍ ٍ ﻬ ﻓﺪﻉ ﹸﺸﻮﺭﻙ ﻭﻗﺖ ﺍﻷﻛﻞ ﰲ ﺳﻔﻞ ِ ﹶ ِ ﹶ ﻗ ﰲ ﺧﻠﻂ ﺍﻟﻘِﺸﺮ ﺗﻌﺰﻳ ﺭﻣﻚ ﰲ ِ ﺰﻭ ﻴ ِ ﺟﻤﻌﻪ ﹸﻠﻔﺔ ﻟﻠِﺮﻣﻲ ﺑﻔﻲ ﺍﻟﺰﺑﻞ ِ ِِ ﻛ ﹶﹰ ﻭ ﻤﺎ ﺻﺪﻣﺖ ﺭﺃﺱ ﺍﳉﹶﻠﻴﺲ ﺇِﺫﺍ ِ ﺭ ﺑ ﺗﺮﻣﻲ ﺑِﻬﺎ ﺤﻮ ﻓﺄﹶﻗﺼِﺪ ﺇِﱃ ﻋﺪﻝ ِ ﻧ ﻩﹶ ١٤
- 43. ﻫﺫﻩ ﺁﺩﺍﺏ ﺘﺘﺄﻜﺩ ﻓﻲ ﺤﻕ ﺍﻵﻜل ﻭﻴﺤﺘﺭﺯ ﺃﺸﻴﺎﺀ ﺘﻁـﺭﺃ ﻋﻠﻴﻪ ﺤﺎل ﺍﻷﻜل ﻜﺎﻟﺴﻌﺎل ﻭﻨﺤﻭﻩ ﻓﻴﻨﺒﻐﻲ ﻟﻪ ﻋﻨـﺩ ﺍﻟﺴـﻌﺎل ﺃﻥ ﻴﺤﻭل ﻭﺠﻬﻪ ﻋﻥ ﺍﻟﻁﻌﺎﻡ ﺃﻭ ﻴﺒﻌﺩﻩ ﻋﻨﻪ ﺃﻭ ﻴﺠﻌل ﺸﻴﺌﺎ ﻋﻠﻰ ﻓﻴﻪ ﻟﺌﻼ ﻴﺨﺭﺝ ﻤﻨﻪ ﺒﺼﺎﻕ ﻓﻴﻘﻊ ﻓﻲ ﺍﻟﻁﻌﺎﻡ. ﻤﻥ ﺁﺩﺍﺏ ﺍﻷﻜل ﺃﻻ ﻴﺒﺼﻕ • ﻭﻤﻨﻬﺎ ﻴﻨﺒﻐﻲ ﻟﻶﻜل ﺃﻭ ﻟﻠﺤﺎﻀﺭ ﺃﻻ ﻴﺘـﻨﺤﻡ ﺒﺤﻀـﺭﺓ ﺍﻵﻜﻠﻴﻥ ﻭﻻ ﻴﺒﺼﻕ ﻭﻻ ﻴﺘﻤﺨﻁ ﻭﻻ ﻴﺫﻜﺭ ﻜل ﻤﺎ ﻓﻴﻪ ﺫﻜﺭ ﺸﻲﺀ ﻤﺴﺘﻘﺫﺭ ﻭﻤﻨﻬﺎ ﻴﻨﺒﻐﻲ ﺃﻻ ﻴﺒﺎﺩﺭ ﺇﻟﻰ ﻗﻁﻊ ﻤﺎ ﻴﻘﺩﻡ ﻟﻠﻀﻴﻔﺎﻥ ﻤﻥ ﺍﻟﻠﺤﻡ ﺇﺫﺍ ﺃﻭﺘﻲ ﺒﻪ ﺼﺤﻴﺤﺎ ﻜﺎﻟﺨﺭﻭﻑ ﻭﻨﺤﻭﻩ ﺇﻻ ﺇﺫﺍ ﺃﺫﻨﻭﺍ ﻟـﻪ ﻓﻲ ﺫﻟﻙ ﻭﻤﻨﻬﺎ ﺃﻻ ﻴﺄﻜل ﻗﺒل ﺍﻟﻘﻭﻡ ﻓﺈﻥ ﻓﺎﻋل ﺫﻟﻙ ﻴﻨﺴﺏ ﺇﻟـﻰ ﻓﺭﻁ ﺍﻟﺠﻭﻉ ﻭﺍﻟﺸﺭﻩ ﻗﺎل ﻁﺭﻓﻪ ﻭﺇِﻥ ﺪﺕ ﺍﻷَﻳﺪﻱ ﺇﱃ ﺍﻟﺰﺍﺩ ﻟﹶﻢ ﺃﹶﻛﻦ ِ ﻣ ﺑِﺄﻋﺠﻠﻬِﻢ ﺇِﺫﺍ ﺟﺸﻊ ﺍﻟﻘﹶﻮﻡ ﺍﻋﺠ ﹸ ِ ﻞ ِ ﻭﻤﻨﻬﺎ ﺃﻻ ﻴﻁﺎﻁﺄ ﺭﺃﺴﻪ ﻋﻠﻰ ﺍﻹﻨﺎﺀ ﺤﺎﻟﺔ ﺍﻷﻜﻠﻭﻤﻨﻬﺎ ﺃﻻ ﻴﻨﻔﺽ ﻴﺩﻴﻪ ﻤﻥ ﺍﻟﻁﻌﺎﻡ ﻤﺨﺎﻓﺔ ﺃﻥ ﻴﻘﻊ ﻤﻨﻬﺎ ﺸﻲﺀ ﻋﻠﻰ ﺜـﻭﺏ ﺍﻟﺠﻠﻴﺱ ﺃﻭ ﻓﻲ ﺍﻟﻁﻌﺎﻡ ﻓﻴﻭﺭﺙ ﻗﻨﺎﻓﺔ ﻭﺘﻘﺫﺭﺍ ﻋﻥ ﺃﻜل ﺍﻟﺒـﺎﻗﻴﺯ ٢٤
- 44. ﻭﻤﻨﻬﺎ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻤﺄﻜﻭل ﺒﻁﻴﺨﺎ ﻭﻀﻊ ﻋﻠـﻰ ﻁﺒـﻕ ﺃﻭ ﻏﻴـﺭﻩ ﻓﻴﻨﺒﻐﻲ ﻟﻪ ﺃﻻ ﻴﺨﻠﻁ ﻤﺎ ﺃﻜﻠﻪ ﻤﻥ ﺍﻟﻘﺸﺭ ﺒﻤﺎ ﻟﻡ ﻴﺅﻜل ﻓﺈﻨﻪ ﻴﻭﺭﺙ ﻗﻨﺎﻓﺔ ﻭﺃﻻ ﻴﺭﻤﻲ ﺒﺎﻟﻘﺸﺭ ﻷﻥ ﻓﻲ ﺭﻤﻴﻪ ﻜﻠﻔﺔ ﻓﻲ ﺠﻤﻌﻪ ﻟﻴﻁﺭﺡ ﻓﻲ ﺍﻟﻤﺯﺒﻠﺔ ﻭﺭﺒﻤﺎ ﻨﺎﻟﺕ ﻭﻤﻨﻬﺎ ﺇﺫﺍ ﺃﻜل ﺘﻤﺭﺍ ﺃﻭ ﺒﺭﻗﻭﻗﺎ ﻴﻨﺒﻐـﻲ ﺒﺄﻻ ﻴﺨﻠﻁ ﻨﻭﻯ ﻤﺎ ﺃﻜل ﺒﻤﺎ ﻟﻡ ﻴﺅﻜل ﻭﻓـﻲ ﻤﻌﻨـﺎﻩ ﺍﻟﺴـﺭﻤﺎﻥ ﻭﺴﺎﻴﺭ ﻤﺎﻟﻪ ﻗﺸﺭ ﻜﺎﻟﻘﺼﺏ ﻭﻨﺤﻭﻩ ﻭﺇِﻥ ﺃﺗﺘﻚ ﺳﻨﺎﻧﲑ ﻳﺼِﺤﻦ ﻓﹶﻼ ﺗﺮﻡ ﻟﹶﻬﺎ ﹸﻘﻤﺔ ﺗﺴﻠﻢ ﻣﻦ ﺍﻟﺜﻘﻞ ِ ﻟ ﹰ ﹶ ِ ِ ِ ﹶ ِ ﻟﻴﺱ ﻟﻶﻜل ﺃﻥ ﻴﺘﺼﺭﻑ ﻓﻲ ﺍﻟﻁﻌﺎﻡ ﺒﻐﻴﺭ ﺍﻻﻜل ﻓﻴﺤﺭﻡ ﻋﻠﻴﻪ ﺇﻁﻌﺎﻡ ﺍﻟﻬﺭﺓ ﻭﺍﻟﺴﻨﻭﺭ ﻭﺍﻟﻘﻁ ﻭﺠﻤﻌﻪ ﺴﻨﺎﻨﻴﺭ ﻭﻟﻪ ﺃﺴـﻤﺎﺀ ﺴﻨﻭﺭ ﻭﻗﻁ ﻭﻫﺭ ﻭﻀﺒﻭﻥ ﻭﺤﻨﻅل ﻭﻻ ﻴﺠﻭﺯ ﻟﻤـﻥ ﺤﻀـﺭ ﺍﻟﻁﻌﺎﻡ ﺃﻥ ﻴﻁﻌﻡ ﻤﻥ ﺩﻭﻨﻪ ﻓﺈﻥ ﺍﺴﺘﻭﻭﺍ ﻓﻲ ﺍﻟﻁﻌﺎﻡ ﺠﺎﺯ ﺃﻥ ﻴﻠﻘﻡ ﺍﻻﻀﻴﺎﻑ ﺒﻌﻀﻬﻡ ﺒﻌﻀﺎ ﻭﺇِﻥ ﺃﹶﺗﻮﻙ ﺑِﺄﻧﻮﺍﻉ ﺍﻟﻄﹶﻌﺎﻡ ﻓ ﻞ ﺇِﱃ ِ ﹶﻤ ِ ﺇِﺧﺘﻴﺎﺭﻙ ﺑِﺎﳌﹶﺠ ﻮﻝ ﺑِﺎﻟﻌﺴﻞ ِ ﻌ ِ ِ ﻓ ﻨ ﹸ ﺍ ﹸﺼﻄﻔﹶﻰ ﺣﺐ ﺍﳊﹶﻼﻭﺓ ﻻ ﹶﺴﺔ ﳌ ﺗﺒﻎ ﺍﻟ ﺪﻭﻝ ﻷِﻛﻞ ﺍﻟﺜﹶﻮﻡ ﻭﺍﻟﺒﺼﻞ ِ ِ ِ ﻌ ﹶ ٣٤