diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/0xwGQbRuaco.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/0xwGQbRuaco.srt new file mode 100644 index 0000000000000000000000000000000000000000..891bb22e20e43532a2c2895e9daf9c34424e1e89 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/0xwGQbRuaco.srt @@ -0,0 +1,1003 @@ +1 +00:00:21,110 --> 00:00:25,930 +إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ + +2 +00:00:25,930 --> 00:00:32,130 +بالله من شرور أنفسنا وسيئات أعمالنا من يهده الله + +3 +00:00:32,130 --> 00:00:38,870 +فلا مضل له ومن يضلل فلا هادي له وأشهد أن لا إله + +4 +00:00:38,870 --> 00:00:45,210 +إلا الله وحده لا شريك له وأشهد أن محمدًا عبده و + +5 +00:00:45,210 --> 00:00:53,480 +رسوله وبعد قال الإمام النووي رحمه الله تعالى وليس + +6 +00:00:53,480 --> 00:01:07,140 +للوكيل أن يوكل بلا إذن إن تأت منه ما وكل فيه وإن + +7 +00:01:07,140 --> 00:01:15,840 +لم يتأت لكونه لا يحسنه أو لا يليق به فله التوكيل + +8 +00:01:20,690 --> 00:01:31,590 +ولو كثر وعجز عن الإتيان بكله فالمذهب أنه يوكل فيما + +9 +00:01:31,590 --> 00:01:42,650 +زاد على الممكن ولو أذن في التوكيل وقال + +10 +00:01:42,650 --> 00:01:55,530 +وكل عن نفسك ففعل الثاني وكيل الوكيل والأصح + +11 +00:01:55,530 --> 00:02:07,490 +أنه ينعزله بعزله وانعزاله وإن قال وكل عني فالثاني + +12 +00:02:07,490 --> 00:02:14,290 +وكيل الموكل وكذا لو أطلق في الأصح + +13 +00:02:17,720 --> 00:02:27,440 +قلت وفي هتين الصورتين لا يعزل أحدهم الآخر ولا + +14 +00:02:27,440 --> 00:02:37,080 +ينعزل بنعزاله وحيث جوزنا للوكيل التوكيل يشترط أن + +15 +00:02:37,080 --> 00:02:48,840 +يوكل أمينا إلا أن يعين الموكل غيره ولو وكل أمينا + +16 +00:02:48,840 --> 00:02:57,780 +ففسق لم يملك الوكيل عزله في الأصح والله + +17 +00:02:57,780 --> 00:02:58,220 +أعلم + +18 +00:03:18,920 --> 00:03:27,640 +بيان هذا أخوات الكلمات الموكل + +19 +00:03:27,640 --> 00:03:35,660 +فيه ينقسم + +20 +00:03:35,660 --> 00:03:42,060 +إلى قسمين قسم يطيقه + +21 +00:03:42,060 --> 00:03:44,200 +الوكيل ويستطيع + +22 +00:03:49,520 --> 00:04:03,660 +بمعنى أنه يقدر أن يقوم به على تمام وكمال وقسم + +23 +00:04:03,660 --> 00:04:07,840 +آخر لا + +24 +00:04:07,840 --> 00:04:12,940 +يطيقه ولا يستطيعه منفردا + +25 +00:04:16,630 --> 00:04:25,310 +فقد لا يستطيع أن يفعل منه شيئا وقد يستطيع أن يفعل + +26 +00:04:25,310 --> 00:04:29,790 +شيئا لكنه + +27 +00:04:29,790 --> 00:04:32,990 +يعجز + +28 +00:04:32,990 --> 00:04:40,070 +عن أن يأتي به كله فأما + +29 +00:04:40,070 --> 00:04:44,150 +ما لا يمكنه التفرد بعمله + +30 +00:04:48,270 --> 00:04:59,330 +كرجل وكّل في نقل حمولة أو في عمارة ضيعة أو إنشاء + +31 +00:04:59,330 --> 00:05:05,570 +بناء كبير فعند + +32 +00:05:05,570 --> 00:05:14,790 +إذن يجوز أن يوكل فيه من يعمل معه ما لم ينهى عن + +33 +00:05:14,790 --> 00:05:26,930 +ذلك صراحة من قبل من؟ من قبل الموكل أحسنتي فإذا + +34 +00:05:26,930 --> 00:05:35,510 +كان فإذا كان الأمر على نحو ما ذكرنا يكون الثاني + +35 +00:05:35,510 --> 00:05:43,250 +والأول وكيلين للموكل لا + +36 +00:05:43,250 --> 00:05:51,490 +ينعزل الثاني بعزل الأول بمعنى لو افترضنا أن الموكل + +37 +00:05:51,490 --> 00:06:01,390 +قد عزل الأول لا ينعزل الثاني بانعزاله وهكذا + +38 +00:06:01,390 --> 00:06:07,650 +لو وكّل في ما يمكن الواحد أن ينفرد به وهو إيه + +39 +00:06:07,650 --> 00:06:15,050 +القسم الأول يعني إذا كان الوكيل يستطيع أن يأتي + +40 +00:06:16,550 --> 00:06:25,990 +بالموكل فيه لوحده إلا + +41 +00:06:25,990 --> 00:06:35,870 +أن الوكيل لا يحسن عمله ولا يعرف صنعه كرجل وكّل في + +42 +00:06:35,870 --> 00:06:44,010 +نساجة ثوب وهو لا يحسن النسج أو في صياغة حلي + +43 +00:06:46,720 --> 00:06:58,660 +وهو لا يحسن ذلك فيجوز له أن يوكل ويستنيب في عمله + +44 +00:06:58,660 --> 00:07:02,000 +يعني + +45 +00:07:02,000 --> 00:07:06,500 +أن يجعل وكيله نائبا عنه في العمل + +46 +00:07:13,800 --> 00:07:23,080 +وهكذا لو وكّل فيما لم تجري عادته بفعله وإن كان + +47 +00:07:23,080 --> 00:07:29,340 +يحسنه وبيان + +48 +00:07:29,340 --> 00:07:39,940 +هذا أحيانا يكون الوكيل صاحب مكانة اجتماعية أو رتبة + +49 +00:07:39,940 --> 00:07:41,080 +اجتماعية + +50 +00:07:46,430 --> 00:07:53,990 +تمنعه من جهة العرف أن + +51 +00:07:53,990 --> 00:07:57,090 +يمتثل + +52 +00:07:57,090 --> 00:08:05,130 +أو أن يقوم بما وكّل به كما + +53 +00:08:05,130 --> 00:08:16,850 +لو وكّل في النداء على السلعة أو على الثوب فإنه يحسن + +54 +00:08:16,850 --> 00:08:29,790 +ذلك ويطيقه لكن رتبته الاجتماعية تمنعه + +55 +00:08:29,790 --> 00:08:37,230 +من جهة العرف أن يصير إلى هذا العمل المهين بدرجة ما + +56 +00:08:37,230 --> 00:08:42,250 +كما لو افترضنا الوكيل يعني + +57 +00:08:44,910 --> 00:08:53,690 +موظفا يعني مثلا مدرسا، معلما مثلا أو ناظر مدرسة ثم + +58 +00:08:53,690 --> 00:09:01,210 +أحيل على التقاعد وأراد أن يعمل فوكل بإيه؟ بالنداء + +59 +00:09:01,210 --> 00:09:09,310 +على ثوب كما يعمل الدلال عندنا فهذه هل تليق به معلّم + +60 +00:09:09,310 --> 00:09:17,920 +أو ناظر مدرسة؟ أو طبيب متقاعد أو مهندس لا يجد لشخصه + +61 +00:09:17,920 --> 00:09:22,500 +عملا ولم + +62 +00:09:22,500 --> 00:09:30,560 +تجري عادته بالنداء أو وكّل في غسل متاع ولم تجرِ + +63 +00:09:30,560 --> 00:09:38,200 +عادته بالغسل فيجوز له اعتبارًا بالعرفي أن يوكل فيما + +64 +00:09:38,200 --> 00:09:47,030 +وكّل من جرت عادته به يعني يجوز أن يوكل آخر جرت + +65 +00:09:47,030 --> 00:09:57,270 +عادته أن يكون دلالا أو أن يغسل الثياب أو أن يحملها + +66 +00:09:57,270 --> 00:09:59,930 +من مكان إلى مكان + +67 +00:10:04,490 --> 00:10:09,610 +وإن كان ما وُكّل فيه يمكنه التفرد بعمله لصورة + +68 +00:10:09,610 --> 00:10:16,630 +ثالثة وإن كان ما وُكّل فيه يمكنه التفرد بعمله + +69 +00:10:16,630 --> 00:10:24,090 +وعادته جارية بعمله كرجل + +70 +00:10:24,090 --> 00:10:29,670 +وُكّل في الخصومة وهو من أهلها أو وُكّل في عقد + +71 +00:10:29,670 --> 00:10:36,500 +البيع وهو من من يصح منه العقد أو وُكّل في اقتضاء دين + +72 +00:10:36,500 --> 00:10:43,980 +أو مقاسمة خليط وهو من أهل القسمة وأصحاب الاقتضاء + +73 +00:10:43,980 --> 00:10:53,620 +فلا يخلو حال الموكل معه من ثلاثة أحوال أحدها + +74 +00:10:53,620 --> 00:11:00,280 +أن ينهاه في عقد وكالته عن توكيل غيره فإذا نهى + +75 +00:11:00,280 --> 00:11:08,790 +الموكل الوكيل أن يوكل غيره في أمر هو يطيقه وجرت به + +76 +00:11:08,790 --> 00:11:16,390 +عادته هل يجوز أن يعاند؟ أجبنني هل يجوز أن يعاند؟ + +77 +00:11:16,390 --> 00:11:26,370 +لا يجوز وعليه فلا يصح منه التوكيل مادام أن الموكل + +78 +00:11:26,370 --> 00:11:35,710 +لم يأذن له الحالة الثانية أن يأذن له في عقد وكالته + +79 +00:11:35,710 --> 00:11:43,910 +في توكيل غيره واستنابته وهذا + +80 +00:11:43,910 --> 00:11:54,470 +يتردد بين صورتين إحداهما أن ينصبه على توكيل رجل + +81 +00:11:54,470 --> 00:12:02,410 +بعينه هل يجوز للوكيل أن يتجاوز ذلك؟ يعني إذا عين + +82 +00:12:02,410 --> 00:12:10,130 +الموكل لوكيله شخصًا بعينه وقال إذا رغبت بالتوكيل + +83 +00:12:10,130 --> 00:12:19,190 +فوكل هذا ولا توكل غيره هل يجوز أن يتجاوز هذا؟ لا + +84 +00:12:19,190 --> 00:12:25,870 +يجوز والثاني اللي لا ينصبه على توكيل رجل بعينه + +85 +00:12:25,870 --> 00:12:32,850 +ويقول قد جعلت إليك الخيارة فوكل ما رأيته فعلى + +86 +00:12:32,850 --> 00:12:40,810 +الوكيل إذا أراد أن يختار ثقة أمينة كافية في ما + +87 +00:12:40,810 --> 00:12:42,830 +يوكل فيه + +88 +00:12:45,700 --> 00:12:57,100 +ولا يجوز أن يوكل خائنا فاسقًا وإذا + +89 +00:12:57,100 --> 00:13:05,380 +وكل ثقة أمينا ثم طرأ عليه الفسق والخيانة فهل يجب + +90 +00:13:05,380 --> 00:13:09,020 +على الوكيل عزله وكيله الخائن؟ + +91 +00:13:16,180 --> 00:13:22,540 +الجواب نعم يجب عليه عزله بعدها + +92 +00:13:22,540 --> 00:13:26,080 +إذا + +93 +00:13:26,080 --> 00:13:33,660 +تقرر أن للوكيل أن يوكل إذا + +94 +00:13:33,660 --> 00:13:42,880 +أذن له الموكل فلا يخلو حال الموكل من ثلاثة أحوال + +95 +00:13:46,350 --> 00:13:53,170 +أحدها أن يأذن له أن يكون توكيله عن الموكل يعني + +96 +00:13:53,170 --> 00:14:00,570 +يقول الموكل لوكيله أذنت لك أن تكون نائبًا عني في + +97 +00:14:00,570 --> 00:14:07,650 +توكيل غيرك الثانية + +98 +00:14:07,650 --> 00:14:17,400 +أن يأذن له أن يكون توكيله عن الوكيل يعني أذنت لك أن + +99 +00:14:17,400 --> 00:14:26,000 +توكل عن شخصك، عن نفسك والثالث أن يكون إذنه في + +100 +00:14:26,000 --> 00:14:27,760 +التوكيل مطلقًا + +101 +00:14:47,450 --> 00:14:56,310 +طيب صورة أخيرة في هذا الشأن إذا صرح الموكل لوكيله + +102 +00:14:56,310 --> 00:15:04,110 +إذا صرح الموكل لوكيله إذا + +103 +00:15:04,110 --> 00:15:09,970 +عرض إذا + +104 +00:15:09,970 --> 00:15:14,330 +صرح الموكل لوكيله بالتوكيل + +105 +00:15:15,620 --> 00:15:32,860 +يعني قال له أذنت لك أن توكل غيرك وجعلت + +106 +00:15:32,860 --> 00:15:38,900 +إليك أن تعمل برأيك أو ما صنعت في ذلك من شيء فهو + +107 +00:15:38,900 --> 00:15:39,400 +جائز + +108 +00:15:44,420 --> 00:15:49,740 +والحاصل أنه وكله + +109 +00:15:49,740 --> 00:15:57,520 +وكالة مطلقة أو أذن له إذنًا + +110 +00:15:57,520 --> 00:16:07,380 +مطلقًا إما أن يعمل بنفسه أو يوكل غيره وإذا أراد أن + +111 +00:16:07,380 --> 00:16:18,000 +يوكل غيره له أن يختار من يشاء شريطة أن يكون الذي + +112 +00:16:18,000 --> 00:16:25,940 +يختاره ثقة أمينة فهل + +113 +00:16:25,940 --> 00:16:34,140 +يجوز هذا هناك وجهان عند الشافعية أحدهما الجواز + +114 +00:16:34,140 --> 00:16:45,090 +يجوز اعتبارًا بعموم التفويض والثاني لا يجوز للوكيل + +115 +00:16:45,090 --> 00:16:55,870 +أن يوكل غيره لأن ظاهر التفويض ينصرف إلى فعله، لا + +116 +00:16:55,870 --> 00:17:04,430 +إلى فعل غيره وقال + +117 +00:17:04,430 --> 00:17:06,590 +النووي رحمه الله + +118 +00:17:12,660 --> 00:17:23,820 +فصل قال بيع لشخص معين أو في زمن أو مكان معين تعينا + +119 +00:17:23,820 --> 00:17:26,860 +وفي + +120 +00:17:26,860 --> 00:17:38,760 +المكان وجه إذا لم يتعلق به غرض مرة أخرى قال أي + +121 +00:17:38,760 --> 00:17:50,960 +الموكل لوكيله بيع لشخص معين أو في زمن أو مكان معين + +122 +00:17:50,960 --> 00:18:00,860 +تعين وفي المكان وجه إذا لم يتعلق به غرض + +123 +00:18:13,870 --> 00:18:21,550 +بيان هذا أخوات الكريمات إذا + +124 +00:18:21,550 --> 00:18:30,550 +قال الموكل لوكيله بيع + +125 +00:18:30,550 --> 00:18:32,270 +لشخص معين + +126 +00:18:42,740 --> 00:18:49,480 +لزم هذا الوكيل ولا + +127 +00:18:49,480 --> 00:18:58,200 +يجوز أن يبيع لغيره اتفاقًا + +128 +00:18:58,200 --> 00:19:07,500 +عند الشافعية وكذا + +129 +00:19:10,920 --> 00:19:15,980 +إذا قال له بيع + +130 +00:19:15,980 --> 00:19:22,280 +في زمن معين أو + +131 +00:19:22,280 --> 00:19:34,340 +وكلتك ببيع هذه البضائع من التمور والأغذية في شهر + +132 +00:19:34,340 --> 00:19:35,260 +رمضان + +133 +00:19:41,790 --> 00:19:49,870 +لزمه ذلك و + +134 +00:19:49,870 --> 00:19:55,510 +لو قال له وكلتك + +135 +00:19:55,510 --> 00:20:06,470 +أن تبيع بضائعي هذا في + +136 +00:20:06,470 --> 00:20:08,190 +المكان الفلاني + +137 +00:20:14,720 --> 00:20:27,320 +فينظرون فإن كان تحديد المكان له وجه وغرضه + +138 +00:20:27,320 --> 00:20:41,820 +من التحديد صحيح كما لو كان المكان سوقًا أو مجمعًا + +139 +00:20:45,230 --> 00:20:54,830 +سكنيًا فيه خلق كثير وكان + +140 +00:20:54,830 --> 00:21:01,370 +مظنة أن تروج البضاعة والتجارة فيه + +141 +00:21:10,200 --> 00:21:19,840 +وجب على الوكيل الالتزام والوفاء وإذا + +142 +00:21:19,840 --> 00:21:29,440 +لم يكن في تحديد المكان غرض ولم + +143 +00:21:29,440 --> 00:21:36,560 +يكن في مصلحة التجارة ونمائها + +144 +00:21:47,930 --> 00:21:54,790 +فلا يلزم الوكيل الوفاء بذلك جاء + +145 +00:22:10,420 --> 00:22:16,380 +في الحاوي الكبير ومغني المحتاج إن قال بيعه في سوق + +146 +00:22:16,380 --> 00:22:26,200 +كذا أو في مكان كذا ولم يصرح بالنهي عما سواه ففي + +147 +00:22:26,200 --> 00:22:35,960 +لزوم اشتراطه وجهان أحدهما + +148 +00:22:37,170 --> 00:22:44,830 +أنه شرط لازم لا يجوز للوكيل أن يبيعه في غيره + +149 +00:22:44,830 --> 00:22:50,930 +والوجه + +150 +00:22:50,930 --> 00:23:05,330 +الثاني أنه شرط غير لازم لفساد الغرض المقصود به أما + +151 +00:23:05,330 --> 00:23:05,950 +إذا + +152 +00:23:10,190 --> 00:23:18,470 +أذن الموكل لوكيله ببيعه في مكان بعينه + +153 +00:23:18,470 --> 00:23:26,150 +فعلى + +154 +00:23:26,150 --> 00:23:34,790 +ما ذكرنا إذا كان للتحديد غرض فالشرط لازم + +155 +00:23:41,920 --> 00:23:49,260 +فإن تجاوز الوكيل بطل البيع وإذا + +156 +00:23:49,260 --> 00:23:52,440 +سلم المبيع فهو ضامن لها + +157 +00:24:07,820 --> 00:24:27,940 +وإذا لم يكن تحديد المكان لغرض فلا + +158 +00:24:27,940 --> 00:24:37,060 +يلزموا لأنه مناهض لمصلحة التجارة كما أسلفنا + +159 +00:24:45,760 --> 00:24:54,680 +قال النووي رحمه الله وإن قال بيع + +160 +00:24:54,680 --> 00:25:04,100 +بمئة لم يبيع بأقل وله + +161 +00:25:04,100 --> 00:25:08,280 +أن يزيد إلا + +162 +00:25:08,280 --> 00:25:14,680 +أن يصرح بالنهي + +163 +00:25:20,390 --> 00:25:33,370 +وبيانه إن قال الموكل لوكيله بيع هذه السلعة بمائة + +164 +00:25:33,370 --> 00:25:40,170 +دينار لم + +165 +00:25:40,170 --> 00:25:48,990 +يجز له أن يبيعها بأقل ولو كان الأقل يسيرا + +166 +00:25:55,200 --> 00:26:04,580 +ولا بغير الثمن أو بغير جنس الثمن الذي حدده وهو + +167 +00:26:04,580 --> 00:26:08,380 +الدينار لأنه + +168 +00:26:08,380 --> 00:26:10,420 +مخالف للإذن + +169 +00:26:23,620 --> 00:26:31,020 +الصورة الثانية لو أنه قال بيع هذه السلعة بمائة + +170 +00:26:31,020 --> 00:26:36,120 +فباعها + +171 +00:26:36,120 --> 00:26:45,700 +بأكثر من ذلك ولم + +172 +00:26:45,700 --> 00:26:50,620 +يصرح له الموكل + +173 +00:26:52,510 --> 00:26:59,890 +بالنهي عن البيع بزيادة صح + +174 +00:26:59,890 --> 00:27:05,190 +البيع لحديث + +175 +00:27:05,190 --> 00:27:14,390 +عروة البارقي رضي الله عنه فإن النبي صلى الله عليه + +176 +00:27:14,390 --> 00:27:25,650 +وسلم أعطاه ديناراوقال اشتري به أضحية فأتى + +177 +00:27:25,650 --> 00:27:36,150 +السوق فاشترى به شاتين ثم باع إحداهما بدينار وأتى + +178 +00:27:36,150 --> 00:27:41,330 +النبي صلى الله عليه وسلم بشات ودينار + +179 +00:27:45,020 --> 00:27:53,720 +فاغتبط النبي صلى الله عليه وسلم بذلك + +180 +00:27:53,720 --> 00:28:04,680 +ودعا له بالبركة فكان لو باع ترابا لربح فيه من + +181 +00:28:04,680 --> 00:28:12,600 +فوائد الحديث صحة + +182 +00:28:14,920 --> 00:28:22,140 +تصرف الوكيلي بالأغبط + +183 +00:28:22,140 --> 00:28:25,700 +للتجارة + +184 +00:28:25,700 --> 00:28:29,620 +ما + +185 +00:28:29,620 --> 00:28:34,080 +لم ينهو + +186 +00:28:34,080 --> 00:28:36,000 +الموكل عن ذلك + +187 +00:28:47,760 --> 00:28:57,120 +ولو قال الموكل لوكيله + +188 +00:28:57,120 --> 00:29:03,800 +بيع بألف درهم فباع + +189 +00:29:03,800 --> 00:29:16,020 +بألف دينار لم يصحى قالوا + +190 +00:29:17,460 --> 00:29:24,880 +لأن المأتي به ليس مأمورا به فضلا + +191 +00:29:24,880 --> 00:29:35,600 +عن أنه غرر في حق من يشتري إذ الفرق بين الدراهم + +192 +00:29:35,600 --> 00:29:38,980 +والدنانير كبير + +193 +00:30:02,380 --> 00:30:07,460 +ولو قال لا تبيع أو لا تشتري بأكثر من مائة مثلا + +194 +00:30:07,460 --> 00:30:15,840 +فاشترها + +195 +00:30:15,840 --> 00:30:25,440 +أو باع بثمن المثل وهو مائة أو دونها لا + +196 +00:30:25,440 --> 00:30:31,160 +أكثر منها جاز ذلك لإتيانه بما + +197 +00:30:33,820 --> 00:30:40,340 +أمر به و + +198 +00:30:40,340 --> 00:30:48,520 +قال النووي رحمه الله و + +199 +00:30:48,520 --> 00:30:57,280 +لو قال اشتري بهذا الدينار شاتا ووصفها + +200 +00:30:57,280 --> 00:31:02,800 +فاشترى الوكيل به شاتين بالصفة + +201 +00:31:07,820 --> 00:31:17,140 +فإن لم تساوي واحدة دينارا لم يصح الشراء للموكل وإن + +202 +00:31:17,140 --> 00:31:24,980 +ساوته كل واحدة فالأظهر الصحة وحصول + +203 +00:31:24,980 --> 00:31:31,840 +الملك فيهما للموكل بيان + +204 +00:31:31,840 --> 00:31:43,650 +.. فضل يا بنتي بيانه لو قالالموكل لوكيله اشتري + +205 +00:31:43,650 --> 00:31:50,910 +بهذا الدينار شاتا سمينة + +206 +00:31:50,910 --> 00:31:59,430 +شامية فاشتر + +207 +00:31:59,430 --> 00:32:05,710 +الوكيل بالدينار شاتين بالصفة + +208 +00:32:12,320 --> 00:32:24,460 +المشروطة فينظروا فإن لم تساوي فإن لم تساوي واحدة + +209 +00:32:24,460 --> 00:32:28,500 +منهما دينارا لم يصح الشراء + +210 +00:32:30,780 --> 00:32:39,320 +لم يصح الشراء للموكل ويصح للوكيل يعني يقع العقد + +211 +00:32:39,320 --> 00:32:43,880 +لحساب + +212 +00:32:43,880 --> 00:32:56,120 +الوكيل لا لحساب الموكل بسبب المخالفة اما + +213 +00:32:56,120 --> 00:32:59,140 +اذا ساوت كل شات + +214 +00:33:02,780 --> 00:33:12,580 +دينارا صح وكان البيع لحساب + +215 +00:33:12,580 --> 00:33:19,500 +الموكل وكذا + +216 +00:33:19,500 --> 00:33:30,380 +إذا ساوت كل شات دينارا وزيادة صح ذلك وكان العقد + +217 +00:33:46,110 --> 00:33:55,590 +للموكّل بذليل حديث عروة رضي الله عنه ولحصول الغرض + +218 +00:33:55,590 --> 00:34:01,610 +من + +219 +00:34:01,610 --> 00:34:04,950 +الوكالة على تمام وكمال + +220 +00:34:14,480 --> 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1309.47, "end": 1311.15, "word": " الوكيل", "probability": 0.8841552734375}, {"start": 1311.15, "end": 1312.43, "word": " الوفاء", "probability": 0.8844401041666666}, {"start": 1312.43, "end": 1313.49, "word": " بذلك", "probability": 0.978515625}, {"start": 1313.49, "end": 1314.79, "word": " جاء", "probability": 0.975830078125}], "temperature": 1.0}, {"id": 46, "seek": 135596, "start": 1330.42, "end": 1355.96, "text": "في الحاو الكبير ومغني المحتاج إن قال بيعه في سوق كذا أو في مكان كذا ولم يصرح بالنهي عما سواه ففي لزوم اشتراطه وجهان أحدهما", "tokens": [41185, 21542, 995, 2407, 33251, 3555, 13546, 4032, 2304, 17082, 22653, 9673, 33753, 26108, 36145, 50239, 4724, 40228, 3224, 8978, 8608, 30543, 9122, 15730, 34051, 8978, 3714, 41361, 9122, 15730, 4032, 19528, 7251, 9381, 2288, 5016, 20666, 1863, 3224, 1829, 6225, 15042, 8608, 14407, 3224, 6156, 41185, 5296, 11622, 20498, 1975, 8592, 2655, 23557, 9566, 3224, 49610, 3224, 7649, 5551, 24401, 3224, 15042], "avg_logprob": -0.10284423467237502, 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شرط", "probability": 0.9923502604166666}, {"start": 1372.95, "end": 1373.51, "word": " غير", "probability": 0.995849609375}, {"start": 1373.51, "end": 1374.25, "word": " لازم", "probability": 0.95849609375}, {"start": 1374.25, "end": 1375.09, "word": " لفساد", "probability": 0.9886067708333334}, {"start": 1375.09, "end": 1375.71, "word": " الغرض", "probability": 0.9847005208333334}, {"start": 1375.71, "end": 1376.51, "word": " المقصود", "probability": 0.9945068359375}, {"start": 1376.51, "end": 1376.91, "word": " به", "probability": 0.89501953125}, {"start": 1376.91, "end": 1385.33, "word": " أما", "probability": 0.863037109375}, {"start": 1385.33, "end": 1385.95, "word": " إذا", "probability": 0.962158203125}], "temperature": 1.0}, {"id": 48, "seek": 141479, "start": 1390.19, "end": 1414.79, "text": "أذن الموكل لوكيله ببيعه في مكان بعينه فعلى ما ذكرنا إذا كان للتحديد غرض فالشرط لازم", "tokens": [10721, 8848, 1863, 9673, 2407, 28820, 45164, 4117, 26895, 3224, 4724, 21292, 3615, 3224, 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+والصلاة والسلام على رسول الله الأمين وعلى آله + +3 +00:00:31,180 --> 00:00:37,900 +وأصحابه ومن تبعهم بإحسان إلى يوم الدين وبعد متابع + +4 +00:00:37,900 --> 00:00:42,980 +الحديث عن أحكام الصلح قال الإمام النووي رحمه الله + +5 +00:00:42,980 --> 00:00:52,810 +والجدار بين المالكين قد يختص به أحدهموقد يشتركان + +6 +00:00:52,810 --> 00:01:01,270 +فيه فالمختص ليس للآخر وضع الجذوع عليه في الجديد + +7 +00:01:01,270 --> 00:01:08,310 +ولا يجبر المالك بيان + +8 +00:01:08,310 --> 00:01:16,730 +هذا الجدار إذا كان بين اثنين + +9 +00:01:20,830 --> 00:01:31,730 +كل واحد منهم له دار وبين داريهم جدار فينظروا + +10 +00:01:31,730 --> 00:01:43,090 +فإن تولى واحد منهم بناء الجدار ولم يشارك فيه الآخر + +11 +00:01:43,090 --> 00:01:46,510 +فهذا + +12 +00:01:47,810 --> 00:01:57,690 +هذا الذي تولى بناء الجدار من حقه أن يمنع الآخر من + +13 +00:01:57,690 --> 00:02:03,730 +الانتفاع بالجدار كأن يضع جذوع عليه أو أن يبني عليه + +14 +00:02:03,730 --> 00:02:07,790 +ولا + +15 +00:02:07,790 --> 00:02:20,610 +يملك .. ولا يملك الثاني أن يجبرصاحب الجدار على أن + +16 +00:02:20,610 --> 00:02:27,810 +يأذن له أن يضع الجذوع على رأس الجدار أو أن يبني + +17 +00:02:27,810 --> 00:02:32,270 +عليه وهذا + +18 +00:02:32,270 --> 00:02:41,250 +لا يعني أنه لو أذن صاحب الجدار له بذلكألا يجوز بلى + +19 +00:02:41,250 --> 00:02:50,670 +فإنه يجوز له مع الإذن أن ينتفع من الجدار الصورة + +20 +00:02:50,670 --> 00:03:00,270 +الثانية لو أنهما اشتركا في الجدار لو أنهما اشتركا + +21 +00:03:00,270 --> 00:03:06,230 +في الجدار فإن لكل واحد منهما + +22 +00:03:09,340 --> 00:03:18,220 +الانتفاع بهذا الجذار ووضع الجذوع عليه ويمكن له أن + +23 +00:03:18,220 --> 00:03:24,360 +يبني عليه أيضا ثم + +24 +00:03:24,360 --> 00:03:34,900 +قال الإمام النووي رحمه الله فلو رضي بلا عوض فهو + +25 +00:03:34,900 --> 00:03:44,670 +إعارة وله الرجوعقبل البناء عليه وكذا بعده في الأصح + +26 +00:03:44,670 --> 00:03:55,590 +وفائدة الرجوع تخييره بين أن يبقيه بأجرة أو + +27 +00:04:03,940 --> 00:04:15,480 +يخلع جذوعه ويغرم أرشق نقصه وقيل فائدته طلب الأجرة + +28 +00:04:15,480 --> 00:04:23,120 +فقط ولو راضي فوضع الجذوع والبناء عليها بعوض + +29 +00:04:28,970 --> 00:04:39,430 +فإن أجر رأس الجدار للبناء فهو إجارة بيان هذا صاحب + +30 +00:04:39,430 --> 00:04:46,030 +الجدار الذي انفرض في بنائه صاحب الجدار الذي انفرض + +31 +00:04:46,030 --> 00:04:54,640 +في بنائه والجدار حاجز بينه وبين جارهلو أن جاره هذا + +32 +00:04:54,640 --> 00:05:02,220 +استأذنه في أن يستعمل الجدار في أن يستعمل الجدار + +33 +00:05:02,220 --> 00:05:08,180 +فقال + +34 +00:05:08,180 --> 00:05:14,020 +إذا لي أن أضع جذوعا على رأس هذا الجدار أيها الجار + +35 +00:05:14,020 --> 00:05:23,620 +الكريم أو أن أضع على رأسه بعض الحجارة أو اللبنفاذن + +36 +00:05:23,620 --> 00:05:33,700 +له من غير أن يأخذ منه عيوضا يا ترى هذا الإذن + +37 +00:05:33,700 --> 00:05:42,360 +المجاني لو أردنا أن نلحقه بالعقود بأي عقد نلحقه + +38 +00:05:42,360 --> 00:05:51,790 +بالبيع أو الإجارة أوالإعارة .. الإعارة و ذلك أن + +39 +00:05:51,790 --> 00:05:58,730 +الإعارة عقد مجاني من عقود الإرفاق واضح الأمر؟ + +40 +00:05:58,730 --> 00:06:09,050 +الإنسان المعير يدفع متاعه لمن يحتاجه كي ينتفع منه + +41 +00:06:09,050 --> 00:06:18,570 +مدة ثم إما أن يطلبه صاحبه أو أن يستغنيالمستعير عنه + +42 +00:06:18,570 --> 00:06:26,970 +فيرده إلى صاحبه أليس كذلك؟ والإذن + +43 +00:06:26,970 --> 00:06:34,090 +باستعمال الجدار لهذا الذي يحتاجه من الجيران من غير + +44 +00:06:34,090 --> 00:06:41,470 +أن نأخذ منه عوض عوضا فإن تصرفنا هذا يعني ألسقه + +45 +00:06:41,470 --> 00:06:45,530 +بإيه؟ بعقد الإعارة طيب + +46 +00:06:48,690 --> 00:06:59,370 +إذا أذننا له بالانتفاع بجذارنا وقلنا بأن فعلنا هذا + +47 +00:06:59,370 --> 00:07:07,530 +يكيف تكييف الإعارة فهل يجوز لنا أن نتراجع قبل أن + +48 +00:07:07,530 --> 00:07:14,370 +يستعمله هذا الجهر؟ قالوا نعم وهل يجوز لنا أن نرجع + +49 +00:07:14,370 --> 00:07:22,010 +بعد أن يستعملهقالوا أيضا نعم طيب إذا رجعنا بعد أن + +50 +00:07:22,010 --> 00:07:28,350 +يستعمله وكان الرجل قد وضع جذوعه أو بنى على رأسه + +51 +00:07:28,350 --> 00:07:37,190 +بعض اللبن ومعلوم أن الحجارة قبل بنائها فإنها صحيحة + +52 +00:07:37,190 --> 00:07:47,800 +كاملةلكن بعد بنائها ثم هدمها فإنه يعتورها النقص + +53 +00:07:47,800 --> 00:07:54,420 +والعطب ولو من بعض أجزائها، ليس كذلك؟ فلو أننا + +54 +00:07:54,420 --> 00:08:01,980 +هدمنا هذه الجدارة الحجارة أو نزعنا هذه الجذوع + +55 +00:08:01,980 --> 00:08:14,640 +فتضررت الجذوع وتكسرت بعض الحجارةفعلى من يترا يعني + +56 +00:08:14,640 --> 00:08:19,460 +ضمان ذلك قالوا + +57 +00:08:19,460 --> 00:08:27,480 +ضمان ذلك وأرشه على صاحب الجدار ضمان ذلك وأرشه على + +58 +00:08:27,480 --> 00:08:37,740 +صاحب الجدار الآن صورة أخرى رجل لا يحب أن يجوذ + +59 +00:08:37,740 --> 00:08:46,530 +بالمجانو يحب ان يلتزم المشاحة بينه وبين جاره جدار + +60 +00:08:46,530 --> 00:08:49,990 +و + +61 +00:08:49,990 --> 00:08:57,570 +هذا الجدار هو ملك له هو الذي انفرض في بنائه فبدأ + +62 +00:08:57,570 --> 00:09:06,710 +لجاره ان يعني ينتفع من هذا الجدارفجاء له فاستأذنه + +63 +00:09:06,710 --> 00:09:13,390 +أن يجعل على رأسه جذوعا أو أن يبني عليه على رأسه + +64 +00:09:13,390 --> 00:09:21,610 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يذكر الأجل لم يصح العقد + +77 +00:10:59,420 --> 00:11:08,140 +إجارة .. إجارة منافع الجدار بيني وبين جاري فهذه .. + +78 +00:11:08,140 --> 00:11:17,000 +هذا نوع من العقود العرف أضاف شيئا، العرف ساهم في + +79 +00:11:17,000 --> 00:11:25,200 +تقرير شيئومعلوم أن العرفة الذي لم يناهضه دليل من + +80 +00:11:25,200 --> 00:11:30,800 +الكتاب أو السنة أو الإجماع أو القياس فإنه عرف + +81 +00:11:30,800 --> 00:11:36,820 +معتبر، أليس كذلك؟ وقد عده العلماء مصدرا من مصادر + +82 +00:11:36,820 --> 00:11:45,240 +التشريعأه في تقويمي وتحديدي وتقديري الأحكام + +83 +00:11:45,240 --> 00:11:52,320 +الشرعية وبعضهم على قلة يعتبره مصدرا مستقلا في بناء + +84 +00:11:52,320 --> 00:11:59,460 +بعض الأحكام الشرعيةفالعرف سهم هنا بأن العقد يصح + +85 +00:11:59,460 --> 00:12:03,580 +بأجل + +86 +00:12:03,580 --> 00:12:18,280 +معين و يصح بأجل مفتوح يعني لو أن صاحب الجدار أجره + +87 +00:12:18,280 --> 00:12:24,530 +لجاره دون أن يذكر أجلا صح العقدو عندئذ تكون + +88 +00:12:24,530 --> 00:12:33,150 +الإجارة مؤبدة، يعني مفتوحة، دائمة و مستمرة، قالوا + +89 +00:12:33,150 --> 00:12:45,870 +قياسا على من يستأجر أرضا للقبر، على من يستأجر أرضا + +90 +00:12:45,870 --> 00:12:54,990 +للقبرفهذا الموضع الذي استأجره للقبري هل هو قادل + +91 +00:12:54,990 --> 00:13:03,170 +لأن يكون لأجل يعني مؤقت أبدا فإن العرفة مضى على أن + +92 +00:13:03,170 --> 00:13:14,630 +هذا النوع من الإجارة على أجل على أجل مفتوح الآن + +93 +00:13:17,330 --> 00:13:25,490 +قال الإمام النووي رحمه الله فإن أراد إعارة + +94 +00:13:25,490 --> 00:13:30,550 +منهدم بآلة + +95 +00:13:30,550 --> 00:13:40,930 +لنفسه لم + +96 +00:13:40,930 --> 00:13:46,690 +يمنع ويكون المعار ملكه + +97 +00:13:47,720 --> 00:13:56,960 +يضع عليه ما شاء وينقضه إذا شاء ولو قال الآخر لا + +98 +00:13:56,960 --> 00:14:08,320 +تنقضه وأغرم لك حصتي له لم يلزم إجابته + +99 +00:14:09,220 --> 00:14:16,560 +وإن أراد إعانته وإن أراد إعارته بنقضه المشترك + +100 +00:14:16,560 --> 00:14:21,500 +فللآخر منعه ولو + +101 +00:14:21,500 --> 00:14:31,100 +تعاونى على إعادته بعد نقضه عاد مشتركا كما كان ولو + +102 +00:14:31,100 --> 00:14:40,260 +انفرض أحدهما وشرط له الآخر زيادة جازاوكانت في + +103 +00:14:40,260 --> 00:14:51,700 +مقابلة عمله في نصيب الآخر طيب بيانوا هذا قوله رحمه + +104 +00:14:51,700 --> 00:14:58,120 +الله فإن أراد إعارة مفهوم + +105 +00:14:58,120 --> 00:15:10,340 +بآلة لنفسه لم يمنعلو أراد إعادة منهدم بآلة نفسه لم + +106 +00:15:10,340 --> 00:15:20,280 +يمنع الان جدار مشترك بين اثنين جدار مشترك بين + +107 +00:15:20,280 --> 00:15:24,520 +اثنين كل + +108 +00:15:24,520 --> 00:15:35,440 +منهم قد ساهم في بنائه مع شدة الأمطارأو قوة الرياح + +109 +00:15:35,440 --> 00:15:47,480 +أو حصول قصف لا قدر الله انهدم الجدار انهدم الجدار + +110 +00:15:47,480 --> 00:15:53,000 +يعني لم ينهدم بتقصير واحد منهما انما انهدم بآفة + +111 +00:15:53,000 --> 00:15:59,540 +سماوية فانشرح + +112 +00:15:59,540 --> 00:16:08,360 +أحدهما في بنائهولم ينشرح الآخر فاستقل + +113 +00:16:08,360 --> 00:16:15,760 +أحدهما في بناء الجدار هل يجوز للآخر أن يمنعه؟ + +114 +00:16:15,760 --> 00:16:26,220 +أجيبنني لا يجوز للآخر أن يمنعه ويكون الجدار هنا + +115 +00:16:26,220 --> 00:16:30,160 +ملكا لمن أعاد بناءه + +116 +00:16:32,640 --> 00:16:45,440 +يجوز له أن يضع عليه ما شاء وأن ينقضه متى شاء ولو + +117 +00:16:45,440 --> 00:16:53,800 +جاء الآخر أو لو كان هذا الذي أعاد بناءه أراد أن + +118 +00:16:53,800 --> 00:16:58,480 +ينقضه فجاء الآخر فقال لا تنقضه + +119 +00:17:00,820 --> 00:17:10,100 +و أغرم لك حصتي له فهل + +120 +00:17:10,100 --> 00:17:17,180 +يلزم من بناه أن يستجيب لا يلزم من بناه أن يستجيب + +121 +00:17:17,180 --> 00:17:27,520 +فهو مخير إن شاء استجاب و إن شاء نضى في هدم جذاره + +122 +00:17:27,520 --> 00:17:42,480 +الذي بناهوإن أراد إعارته بنقضه + +123 +00:17:42,480 --> 00:17:49,580 +المشترك فللآخر منعه + +124 +00:17:49,580 --> 00:17:54,060 +الآن لو هذا + +125 +00:18:02,540 --> 00:18:12,060 +الجدار لو أنهم أعاداه عفونا معلش أنا نسيته شوافتي + +126 +00:18:12,060 --> 00:18:18,620 +الندارة و لذلك أجد صعوبة في القراءة الآن لو أنهما + +127 +00:18:18,620 --> 00:18:28,720 +تراضيا في إعادة الجدار لو أرادواحد منهم إعادة + +128 +00:18:28,720 --> 00:18:41,740 +الجدار بعد أن قضاه معا بعد أن قضاه معا قال للشريك + +129 +00:18:41,740 --> 00:18:49,600 +الآخر منع هذا من الانفراد في بنائه الصورة الأخيرة + +130 +00:18:49,600 --> 00:18:53,780 +لو تعاون على إعادته + +131 +00:18:58,410 --> 00:19:06,070 +بنقضه أعاد مشتركا كما كان يعني كان بينهما جدار + +132 +00:19:06,070 --> 00:19:21,010 +فنقضاه معا ثم أعاداه معا ثم أعاداه معا وأراد + +133 +00:19:21,010 --> 00:19:27,770 +أحدهما بعد ذلك أن ينقضه فليس له ذلك + +134 +00:19:32,950 --> 00:19:42,550 +وإن بقى .. وإن بقى .. بقى مشتركا بينهما ولو انفرض + +135 +00:19:42,550 --> 00:19:50,890 +أحدهما في بنائه ولو انفرض أحدهما في بنائه وشرط له + +136 +00:19:50,890 --> 00:19:59,600 +الآخر زيادة يعني قال يا أخي أنت بنيت الجدارة وحدكو + +137 +00:19:59,600 --> 00:20:07,560 +أنا يعني شغلني شاغل من أن يعني أساهم بعمل يدي أو + +138 +00:20:07,560 --> 00:20:16,260 +بآلتي ولكني أريد أن أنصفك فانت لك قدر زائد من + +139 +00:20:16,260 --> 00:20:24,290 +الجدار عن القدر الذي أملك فيه فانت لك ثلثةولي منه + +140 +00:20:24,290 --> 00:20:34,050 +ثلث واحد جاز هذا .. جاز هذا و ذلك أن القدرة + +141 +00:20:34,050 --> 00:20:44,110 +الزائدة كان في مقابلة عمل من تولى بناءه بعدها قال + +142 +00:20:44,110 --> 00:20:52,410 +الإمام النووي رحمه اللهلو تنازع جدارا بين ملكيهما + +143 +00:20:52,410 --> 00:20:55,630 +كما + +144 +00:20:55,630 --> 00:21:03,970 +لو حصلت خصومة في جدار بين دارين تنازعه المالكان + +145 +00:21:03,970 --> 00:21:14,290 +وقال كل واحد منهم هو ليه دونك ولا بيّنة لأحدهما + +146 +00:21:17,470 --> 00:21:30,690 +تثبت دعواه فلا يخلق حال الجدار من قسمين الأول ان + +147 +00:21:30,690 --> 00:21:36,470 +اتصل ببنيان أحدهما أو + +148 +00:21:36,470 --> 00:21:43,670 +ببناء أحدهما غير + +149 +00:21:43,670 --> 00:21:46,710 +أنهم اشتركاء في إنشائه + +150 +00:21:48,990 --> 00:21:55,210 +بحيث يعلموا أنه ما بنياه + +151 +00:21:55,210 --> 00:22:07,550 +معا كان لكل واحد منهم بعض الحجارة أو اللبنات في + +152 +00:22:07,550 --> 00:22:17,070 +نصيب الآخر فله أي لصاحب + +153 +00:22:17,070 --> 00:22:17,710 +اليد + +154 +00:22:20,650 --> 00:22:26,830 +ملكية الجدار مع + +155 +00:22:26,830 --> 00:22:38,710 +يمينه إلا إن تقدم ببيّنة تثبت ملكه في الجدار + +156 +00:22:38,710 --> 00:22:48,320 +والثاني بأن يكون الجدار منفصلاعن بنائهما أو متصلا + +157 +00:22:48,320 --> 00:22:55,300 +وهو مشترك بينهما أبين الصورة التي قرأتها قراءة + +158 +00:22:55,300 --> 00:23:05,320 +متتعتعة لو أن جدارا بين بيتين + +159 +00:23:05,320 --> 00:23:15,570 +أو دارين واختصم الجاران فيهكل واحد منهما + +160 +00:23:15,570 --> 00:23:23,610 +يدعيه لنفسه أحمد يقول الجدار جداري وقد بنيته بحر + +161 +00:23:23,610 --> 00:23:33,730 +مالي والآخر يقول لا بل أنا الذي بنيته ولا إيه وليس + +162 +00:23:33,730 --> 00:23:42,310 +لك فيه شيءالآن لو كان أحدهما يملك بينة انتهى الأمر + +163 +00:23:42,310 --> 00:23:49,330 +ودفعت الخصومة ويقضى بالجدار لهو لكن المسألة + +164 +00:23:49,330 --> 00:23:55,850 +المطروحة هنا أنه ليس لواحد منهما بينة لا يملك + +165 +00:23:55,850 --> 00:24:04,730 +أحدهما بينة تثبت ملكيته للجدار تثبت ملكيته للجدار + +166 +00:24:08,400 --> 00:24:16,560 +فإذا كان الأمر كذلك فينظروا + +167 +00:24:16,560 --> 00:24:21,500 +فإن وجدنا الجدارة + +168 +00:24:21,500 --> 00:24:32,500 +في ملك أحدهما في قسيمة أحدهما أو ملتصقا يعنيفي + +169 +00:24:32,500 --> 00:24:42,500 +بنيان أحدهما تعد هذه قرينة على أن من كان الجدار في + +170 +00:24:42,500 --> 00:24:54,060 +قسمته أو جزء من من داره من داره تعد هذه قرينة يعني + +171 +00:24:54,060 --> 00:25:03,260 +تورث طمأنينة بأن الجدار جدارهبحكم وضع اليد أليس + +172 +00:25:03,260 --> 00:25:13,120 +كذلك؟ بلى هو كذلك ولذلك يُقضى له فيه ودليل هذا أن + +173 +00:25:13,120 --> 00:25:20,660 +رجلا من اليمن كان قد أقطع أرضا لرجل فقير يا هذا خذ + +174 +00:25:20,660 --> 00:25:30,470 +هذه الأرض استصلحها استصلحها فإني في غنية عنهافمتى + +175 +00:25:30,470 --> 00:25:41,510 +.. متى احتجتها دفعتها ليه؟ قال بارك الله فيك فأخذ + +176 +00:25:41,510 --> 00:25:51,050 +الأرض و استصلاحها و بقي اليماني في غنية مدة طويلة + +177 +00:25:51,050 --> 00:25:59,040 +مات عليها الكبير و كبر عليها الصغير بمعنىناس ولدوا + +178 +00:25:59,040 --> 00:26:04,840 +كبرهم لا يرون الأرض إلا مع هذا المستصلح ليس المالك + +179 +00:26:06,500 --> 00:26:11,620 +بعد عقود جاء اليمنى و قال يا هذا رد إلي أرضي كبر + +180 +00:26:11,620 --> 00:26:17,140 +أولادي و كبر أحفادي فالأن أنا بحاجة فانكرها عليه و + +181 +00:26:17,140 --> 00:26:22,540 +قال ليس لك أرض عندى يا هذا قال أبدا قال والله لأ + +182 +00:26:22,540 --> 00:26:27,320 +خاص منك عند النبي صلى الله عليه و سلم فقال له + +183 +00:26:27,320 --> 00:26:32,590 +النبي صلى الله عليه و سلم ألك بينا؟يعني تثبته هل + +184 +00:26:32,590 --> 00:26:38,110 +عندك شاهدان يثبتان أو يشهدان بأنك صاحب الأرض قال + +185 +00:26:38,110 --> 00:26:45,530 +لا قال لا ليس لك إلا يمينه قال إذا يحلف وهو كذوب + +186 +00:26:45,530 --> 00:26:53,810 +قال ليس لك إلا هذا ليس لك إلا هذا ليش؟ لأنه وضع + +187 +00:26:53,810 --> 00:27:00,010 +يده على الحائط على الأرض فقضى له النبي بحكم ماذا؟ + +188 +00:27:00,770 --> 00:27:06,810 +بحكم وضع اليد مع اليمين مع اليمين ثم وعظ النبي صلى + +189 +00:27:06,810 --> 00:27:14,010 +الله عليه وسلم حتى يستظهر يعني الصدق والإخلاص فقال + +190 +00:27:14,010 --> 00:27:21,890 +إنكم تختصمون لدي وإن أحدكم ألحن ألحن بحجته من أخيه + +191 +00:27:21,890 --> 00:27:29,800 +فأقضي له على نحو ما أسمعفمن اقططعت له من حق أخيه + +192 +00:27:29,800 --> 00:27:37,020 +شيئا فإنما اقططع له قطعة من النار والعياذ بالله + +193 +00:27:37,020 --> 00:27:40,780 +طيب + +194 +00:27:40,780 --> 00:27:43,800 +هذا + +195 +00:27:43,800 --> 00:27:49,860 +على الأصح السورة الثانية بأن يكون الجدار منفصلا عن + +196 +00:27:49,860 --> 00:27:59,540 +بنائهما أو يكون متصلامتصلا في بنائهما معا فلهما + +197 +00:27:59,540 --> 00:28:08,160 +الانتفاع به معا لعدم المرجح لأحدهما ولا يجوز + +198 +00:28:08,160 --> 00:28:17,540 +لأحدهما أن يمنع الآخر من الانتفاع بالجدار فإن أقام + +199 +00:28:17,540 --> 00:28:28,150 +أحدهما بيينة قضي له بالجداروإلا بأن + +200 +00:28:28,150 --> 00:28:36,690 +إن عدمت البيّنة بينهما حلفاء فإن حلفاء أو نكلام عن + +201 +00:28:36,690 --> 00:28:46,050 +امتنعا من اليمين جُعل الجذار بينهما كذلك وإن حلف + +202 +00:28:46,050 --> 00:28:52,720 +أحدهما ونكل الآخرواحد حلف بالله أن الجذار جذاره + +203 +00:28:52,720 --> 00:29:02,160 +والاخر قال أنا ما بحلف قضية له بالجذار يعني أعطي + +204 +00:29:02,160 --> 00:29:11,420 +الجذار لمن حلف ولو كان لأحدهم عليه جذوع فهل + +205 +00:29:12,970 --> 00:29:22,070 +فهل وجود الجذوع على رأسه أمارة ترجح ملكية صاحب + +206 +00:29:22,070 --> 00:29:34,490 +الجذوع للجدار؟ قالوا لا بعدها قال والسقف بين علوه + +207 +00:29:34,490 --> 00:29:40,970 +وسفل غيره كجدار بين ملكين + +208 +00:29:44,280 --> 00:29:54,020 +فينظروا أ يمكن إحداثه بعد العلوي فيكون في يدهما أو + +209 +00:29:54,020 --> 00:30:01,940 +لا فيكون لصاحب السفل تأملنا + +210 +00:30:01,940 --> 00:30:10,160 +الآن هذا جدار هذا جدار مرتفع + +211 +00:30:11,180 --> 00:30:23,060 +مرتفع عالي وهذا قاسم وهذا قاسم وهناك + +212 +00:30:23,060 --> 00:30:32,780 +.. وهناك رجلان رجل يسكن السقيف السفلى ورجل يسكن + +213 +00:30:32,780 --> 00:30:39,780 +السقيفة العليااختصما في هذا الجدار الذي هو سقف + +214 +00:30:39,780 --> 00:30:51,540 +لإيه؟ للأسفل وأرض للأعلى فكل واحد يقول هذا .. هذا + +215 +00:30:51,540 --> 00:30:59,340 +القاسم ليه فالقضاء + +216 +00:30:59,340 --> 00:31:08,510 +ينظره فإن كانأحدهم يملك بينة انتهى الأمر وإذا لم + +217 +00:31:08,510 --> 00:31:19,670 +يملك بينة ينظره فإن كان هذا القاسم مما يمكن حصوله + +218 +00:31:19,670 --> 00:31:28,620 +بعد قيام الجدار الرأسييعني يمكن أن ينقب في الجدار + +219 +00:31:28,620 --> 00:31:38,220 +الرأسي و إيه و يزرع فيه هذا السقف فعند إذن يكون + +220 +00:31:38,220 --> 00:31:46,240 +بينهما يكون سقفا للأسفل و أرضا للأعلى لكن إذا كان + +221 +00:31:46,240 --> 00:31:53,150 +هذا العمودي من الأسمنت المسلحولا يقدر أحد أن إيه + +222 +00:31:53,150 --> 00:32:01,270 +أن يشرع فيه أو أن ينبت أو يزرع فيه يعني جدار أو + +223 +00:32:01,270 --> 00:32:10,430 +سقففعند إذن يكون ملكا للأسفل يكون ملكا للأسفل لأنه + +224 +00:32:10,430 --> 00:32:17,910 +قطعا الآن في .. في بيت لم يشترق وإنما بني هل يعقل + +225 +00:32:17,910 --> 00:32:24,070 +.. هل يعقل إذا لم يكن مع الأسفل ولا مع الأعلى يعني + +226 +00:32:24,070 --> 00:32:29,690 +من لم يكن مع الذي يسكن الطابق الأولولا مع الذي + +227 +00:32:29,690 --> 00:32:33,770 +يسكن الطابق الثاني بين تثبت ملكية أحدهم لهذا + +228 +00:32:33,770 --> 00:32:41,590 +الجدار من الأولى بملكيته؟ الاسفل الاسفل هذا الذي + +229 +00:32:41,590 --> 00:32:48,770 +يظن أنه بنى أولا و إيه ثم يعني تابع بناءه واضح + +230 +00:32:48,770 --> 00:32:53,990 +الكلام بهذا نكون قد أتممنا يعني + +231 +00:32:57,230 --> 00:33:01,250 +أحكام الصلحي وبارك الله فيكم + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/5g_TNSFUcb8_raw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/5g_TNSFUcb8_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..924f7c1863a17ece0e7fec280fb6cca06061264c --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/5g_TNSFUcb8_raw.srt @@ -0,0 +1,924 @@ +1 +00:00:20,060 --> 00:00:25,840 +بسم الله الرحمن الرحيمالحمد لله رب العالمين + +2 +00:00:25,840 --> 00:00:31,180 +والصلاة والسلام على رسول الله الأمين وعلى آله + +3 +00:00:31,180 --> 00:00:37,900 +وأصحابه ومن تبعهم بإحسان إلى يوم الدين وبعد متابع + +4 +00:00:37,900 --> 00:00:42,980 +الحديث عن أحكام الصلح قال الإمام النووي رحمه الله + +5 +00:00:42,980 --> 00:00:52,810 +والجدار بين المالكين قد يختص به أحدهموقد يشتركان + +6 +00:00:52,810 --> 00:01:01,270 +فيه فالمختص ليس للآخر وضع الجذوع عليه في الجديد + +7 +00:01:01,270 --> 00:01:08,310 +ولا يجبر المالك بيان + +8 +00:01:08,310 --> 00:01:16,730 +هذا الجدار إذا كان بين اثنين + +9 +00:01:20,830 --> 00:01:31,730 +كل واحد منهم له دار وبين داريهم جدار فينظروا + +10 +00:01:31,730 --> 00:01:43,090 +فإن تولى واحد منهم بناء الجدار ولم يشارك فيه الآخر + +11 +00:01:43,090 --> 00:01:46,510 +فهذا + +12 +00:01:47,810 --> 00:01:57,690 +هذا الذي تولى بناء الجدار من حقه أن يمنع الآخر من + +13 +00:01:57,690 --> 00:02:03,730 +الانتفاع بالجدار كأن يضع جذوع عليه أو أن يبني عليه + +14 +00:02:03,730 --> 00:02:07,790 +ولا + +15 +00:02:07,790 --> 00:02:20,610 +يملك .. ولا يملك الثاني أن يجبرصاحب الجدار على أن + +16 +00:02:20,610 --> 00:02:27,810 +يأذن له أن يضع الجذوع على رأس الجدار أو أن يبني + +17 +00:02:27,810 --> 00:02:32,270 +عليه وهذا + +18 +00:02:32,270 --> 00:02:41,250 +لا يعني أنه لو أذن صاحب الجدار له بذلكألا يجوز بلى + +19 +00:02:41,250 --> 00:02:50,670 +فإنه يجوز له مع الإذن أن ينتفع من الجدار الصورة + +20 +00:02:50,670 --> 00:03:00,270 +الثانية لو أنهما اشتركا في الجدار لو أنهما اشتركا + +21 +00:03:00,270 --> 00:03:06,230 +في الجدار فإن لكل واحد منهما + +22 +00:03:09,340 --> 00:03:18,220 +الانتفاع بهذا الجذار ووضع الجذوع عليه ويمكن له أن + +23 +00:03:18,220 --> 00:03:24,360 +يبني عليه أيضا ثم + +24 +00:03:24,360 --> 00:03:34,900 +قال الإمام النووي رحمه الله فلو رضي بلا عوض فهو + +25 +00:03:34,900 --> 00:03:44,670 +إعارة وله الرجوعقبل البناء عليه وكذا بعده في الأصح + +26 +00:03:44,670 --> 00:03:55,590 +وفائدة الرجوع تخييره بين أن يبقيه بأجرة أو + +27 +00:04:03,940 --> 00:04:15,480 +يخلع جذوعه ويغرم أرشق نقصه وقيل فائدته طلب الأجرة + +28 +00:04:15,480 --> 00:04:23,120 +فقط ولو راضي فوضع الجذوع والبناء عليها بعوض + +29 +00:04:28,970 --> 00:04:39,430 +فإن أجر رأس الجدار للبناء فهو إجارة بيان هذا صاحب + +30 +00:04:39,430 --> 00:04:46,030 +الجدار الذي انفرض في بنائه صاحب الجدار الذي انفرض + +31 +00:04:46,030 --> 00:04:54,640 +في بنائه والجدار حاجز بينه وبين جارهلو أن جاره هذا + +32 +00:04:54,640 --> 00:05:02,220 +استأذنه في أن يستعمل الجدار في أن يستعمل الجدار + +33 +00:05:02,220 --> 00:05:08,180 +فقال + +34 +00:05:08,180 --> 00:05:14,020 +إذا لي أن أضع جذوعا على رأس هذا الجدار أيها الجار + +35 +00:05:14,020 --> 00:05:23,620 +الكريم أو أن أضع على رأسه بعض الحجارة أو اللبنفاذن + +36 +00:05:23,620 --> 00:05:33,700 +له من غير أن يأخذ منه عيوضا يا ترى هذا الإذن + +37 +00:05:33,700 --> 00:05:42,360 +المجاني لو أردنا أن نلحقه بالعقود بأي عقد نلحقه + +38 +00:05:42,360 --> 00:05:51,790 +بالبيع أو الإجارة أوالإعارة .. الإعارة و ذلك أن + +39 +00:05:51,790 --> 00:05:58,730 +الإعارة عقد مجاني من عقود الإرفاق واضح الأمر؟ + +40 +00:05:58,730 --> 00:06:09,050 +الإنسان المعير يدفع متاعه لمن يحتاجه كي ينتفع منه + +41 +00:06:09,050 --> 00:06:18,570 +مدة ثم إما أن يطلبه صاحبه أو أن يستغنيالمستعير عنه + +42 +00:06:18,570 --> 00:06:26,970 +فيرده إلى صاحبه أليس كذلك؟ والإذن + +43 +00:06:26,970 --> 00:06:34,090 +باستعمال الجدار لهذا الذي يحتاجه من الجيران من غير + +44 +00:06:34,090 --> 00:06:41,470 +أن نأخذ منه عوض عوضا فإن تصرفنا هذا يعني ألسقه + +45 +00:06:41,470 --> 00:06:45,530 +بإيه؟ بعقد الإعارة طيب + +46 +00:06:48,690 --> 00:06:59,370 +إذا أذننا له بالانتفاع بجذارنا وقلنا بأن فعلنا هذا + +47 +00:06:59,370 --> 00:07:07,530 +يكيف تكييف الإعارة فهل يجوز لنا أن نتراجع قبل أن + +48 +00:07:07,530 --> 00:07:14,370 +يستعمله هذا الجهر؟ قالوا نعم وهل يجوز لنا أن نرجع + +49 +00:07:14,370 --> 00:07:22,010 +بعد أن يستعملهقالوا أيضا نعم طيب إذا رجعنا بعد أن + +50 +00:07:22,010 --> 00:07:28,350 +يستعمله وكان الرجل قد وضع جذوعه أو بنى على رأسه + +51 +00:07:28,350 --> 00:07:37,190 +بعض اللبن ومعلوم أن الحجارة قبل بنائها فإنها صحيحة + +52 +00:07:37,190 --> 00:07:47,800 +كاملةلكن بعد بنائها ثم هدمها فإنه يعتورها النقص + +53 +00:07:47,800 --> 00:07:54,420 +والعطب ولو من بعض أجزائها، ليس كذلك؟ فلو أننا + +54 +00:07:54,420 --> 00:08:01,980 +هدمنا هذه الجدارة الحجارة أو نزعنا هذه الجذوع + +55 +00:08:01,980 --> 00:08:14,640 +فتضررت الجذوع وتكسرت بعض الحجارةفعلى من يترا يعني + +56 +00:08:14,640 --> 00:08:19,460 +ضمان ذلك قالوا + +57 +00:08:19,460 --> 00:08:27,480 +ضمان ذلك وأرشه على صاحب الجدار ضمان ذلك وأرشه على + +58 +00:08:27,480 --> 00:08:37,740 +صاحب الجدار الآن صورة أخرى رجل لا يحب أن يجوذ + +59 +00:08:37,740 --> 00:08:46,530 +بالمجانو يحب ان يلتزم المشاحة بينه وبين جاره جدار + +60 +00:08:46,530 --> 00:08:49,990 +و + +61 +00:08:49,990 --> 00:08:57,570 +هذا الجدار هو ملك له هو الذي انفرض في بنائه فبدأ + +62 +00:08:57,570 --> 00:09:06,710 +لجاره ان يعني ينتفع من هذا الجدارفجاء له فاستأذنه + +63 +00:09:06,710 --> 00:09:13,390 +أن يجعل على رأسه جذوعا أو أن يبني عليه على رأسه + +64 +00:09:13,390 --> 00:09:21,610 +بعض اللبن بعض الحجارة فإيه؟ فأبى عليه فقال + +65 +00:09:21,610 --> 00:09:26,410 +له أصالحك على أصالحك + +66 +00:09:26,410 --> 00:09:34,800 +على عوض يعني أعطيك مقابل ذلك مائتي دينار أردنىفقال + +67 +00:09:34,800 --> 00:09:43,940 +الرجل قبلته هذا التصرف بما نلحقه من العقود بالبيع + +68 +00:09:43,940 --> 00:09:51,960 +ام بالإيجارة بالإيجارة نلحقه بالإيجارة ثم بعدها + +69 +00:09:51,960 --> 00:10:03,260 +قال و لو رضي بوضع الجذوع و البناء عليها بعوضفإن + +70 +00:10:03,260 --> 00:10:10,560 +أجر رأس الجدار للبناء فهو إيه؟ فهو إجارة ويجوز ذلك + +71 +00:10:10,560 --> 00:10:18,220 +بلا خلاف كسائر الأعيان التي تؤجروا للمنافع ولا + +72 +00:10:18,220 --> 00:10:23,900 +يشترط فيها بيان المدة في الأصح يعني هذه الإجارة + +73 +00:10:23,900 --> 00:10:29,760 +خاصة أو هذه الإجارة + +74 +00:10:32,350 --> 00:10:42,910 +يؤذنوا فيها بعدم ذكر الأجل معلوم أن الأجل في عقود + +75 +00:10:42,910 --> 00:10:50,930 +الإجارة شرط صحة فمن يريد أن يستأجر بيتا أو سيارة + +76 +00:10:50,930 --> 00:10:55,830 +أو متاعا لو لم يذكر الأجل لم يصح العقد + +77 +00:10:59,420 --> 00:11:08,140 +إجارة .. إجارة منافع الجدار بيني وبين جاري فهذه .. + +78 +00:11:08,140 --> 00:11:17,000 +هذا نوع من العقود العرف أضاف شيئا، العرف ساهم في + +79 +00:11:17,000 --> 00:11:25,200 +تقرير شيئومعلوم أن العرفة الذي لم يناهضه دليل من + +80 +00:11:25,200 --> 00:11:30,800 +الكتاب أو السنة أو الإجماع أو القياس فإنه عرف + +81 +00:11:30,800 --> 00:11:36,820 +معتبر، أليس كذلك؟ وقد عده العلماء مصدرا من مصادر + +82 +00:11:36,820 --> 00:11:45,240 +التشريعأه في تقويمي وتحديدي وتقديري الأحكام + +83 +00:11:45,240 --> 00:11:52,320 +الشرعية وبعضهم على قلة يعتبره مصدرا مستقلا في بناء + +84 +00:11:52,320 --> 00:11:59,460 +بعض الأحكام الشرعيةفالعرف سهم هنا بأن العقد يصح + +85 +00:11:59,460 --> 00:12:03,580 +بأجل + +86 +00:12:03,580 --> 00:12:18,280 +معين و يصح بأجل مفتوح يعني لو أن صاحب الجدار أجره + +87 +00:12:18,280 --> 00:12:24,530 +لجاره دون أن يذكر أجلا صح العقدو عندئذ تكون + +88 +00:12:24,530 --> 00:12:33,150 +الإجارة مؤبدة، يعني مفتوحة، دائمة و مستمرة، قالوا + +89 +00:12:33,150 --> 00:12:45,870 +قياسا على من يستأجر أرضا للقبر، على من يستأجر أرضا + +90 +00:12:45,870 --> 00:12:54,990 +للقبرفهذا الموضع الذي استأجره للقبري هل هو قادل + +91 +00:12:54,990 --> 00:13:03,170 +لأن يكون لأجل يعني مؤقت أبدا فإن العرفة مضى على أن + +92 +00:13:03,170 --> 00:13:14,630 +هذا النوع من الإجارة على أجل على أجل مفتوح الآن + +93 +00:13:17,330 --> 00:13:25,490 +قال الإمام النووي رحمه الله فإن أراد إعارة + +94 +00:13:25,490 --> 00:13:30,550 +منهدم بآلة + +95 +00:13:30,550 --> 00:13:40,930 +لنفسه لم + +96 +00:13:40,930 --> 00:13:46,690 +يمنع ويكون المعار ملكه + +97 +00:13:47,720 --> 00:13:56,960 +يضع عليه ما شاء وينقضه إذا شاء ولو قال الآخر لا + +98 +00:13:56,960 --> 00:14:08,320 +تنقضه وأغرم لك حصتي له لم يلزم إجابته + +99 +00:14:09,220 --> 00:14:16,560 +وإن أراد إعانته وإن أراد إعارته بنقضه المشترك + +100 +00:14:16,560 --> 00:14:21,500 +فللآخر منعه ولو + +101 +00:14:21,500 --> 00:14:31,100 +تعاونى على إعادته بعد نقضه عاد مشتركا كما كان ولو + +102 +00:14:31,100 --> 00:14:40,260 +انفرض أحدهما وشرط له الآخر زيادة جازاوكانت في + +103 +00:14:40,260 --> 00:14:51,700 +مقابلة عمله في نصيب الآخر طيب بيانوا هذا قوله رحمه + +104 +00:14:51,700 --> 00:14:58,120 +الله فإن أراد إعارة مفهوم + +105 +00:14:58,120 --> 00:15:10,340 +بآلة لنفسه لم يمنعلو أراد إعادة منهدم بآلة نفسه لم + +106 +00:15:10,340 --> 00:15:20,280 +يمنع الان جدار مشترك بين اثنين جدار مشترك بين + +107 +00:15:20,280 --> 00:15:24,520 +اثنين كل + +108 +00:15:24,520 --> 00:15:35,440 +منهم قد ساهم في بنائه مع شدة الأمطارأو قوة الرياح + +109 +00:15:35,440 --> 00:15:47,480 +أو حصول قصف لا قدر الله انهدم الجدار انهدم الجدار + +110 +00:15:47,480 --> 00:15:53,000 +يعني لم ينهدم بتقصير واحد منهما انما انهدم بآفة + +111 +00:15:53,000 --> 00:15:59,540 +سماوية فانشرح + +112 +00:15:59,540 --> 00:16:08,360 +أحدهما في بنائهولم ينشرح الآخر فاستقل + +113 +00:16:08,360 --> 00:16:15,760 +أحدهما في بناء الجدار هل يجوز للآخر أن يمنعه؟ + +114 +00:16:15,760 --> 00:16:26,220 +أجيبنني لا يجوز للآخر أن يمنعه ويكون الجدار هنا + +115 +00:16:26,220 --> 00:16:30,160 +ملكا لمن أعاد بناءه + +116 +00:16:32,640 --> 00:16:45,440 +يجوز له أن يضع عليه ما شاء وأن ينقضه متى شاء ولو + +117 +00:16:45,440 --> 00:16:53,800 +جاء الآخر أو لو كان هذا الذي أعاد بناءه أراد أن + +118 +00:16:53,800 --> 00:16:58,480 +ينقضه فجاء الآخر فقال لا تنقضه + +119 +00:17:00,820 --> 00:17:10,100 +و أغرم لك حصتي له فهل + +120 +00:17:10,100 --> 00:17:17,180 +يلزم من بناه أن يستجيب لا يلزم من بناه أن يستجيب + +121 +00:17:17,180 --> 00:17:27,520 +فهو مخير إن شاء استجاب و إن شاء نضى في هدم جذاره + +122 +00:17:27,520 --> 00:17:42,480 +الذي بناهوإن أراد إعارته بنقضه + +123 +00:17:42,480 --> 00:17:49,580 +المشترك فللآخر منعه + +124 +00:17:49,580 --> 00:17:54,060 +الآن لو هذا + +125 +00:18:02,540 --> 00:18:12,060 +الجدار لو أنهم أعاداه عفونا معلش أنا نسيته شوافتي + +126 +00:18:12,060 --> 00:18:18,620 +الندارة و لذلك أجد صعوبة في القراءة الآن لو أنهما + +127 +00:18:18,620 --> 00:18:28,720 +تراضيا في إعادة الجدار لو أرادواحد منهم إعادة + +128 +00:18:28,720 --> 00:18:41,740 +الجدار بعد أن قضاه معا بعد أن قضاه معا قال للشريك + +129 +00:18:41,740 --> 00:18:49,600 +الآخر منع هذا من الانفراد في بنائه الصورة الأخيرة + +130 +00:18:49,600 --> 00:18:53,780 +لو تعاون على إعادته + +131 +00:18:58,410 --> 00:19:06,070 +بنقضه أعاد مشتركا كما كان يعني كان بينهما جدار + +132 +00:19:06,070 --> 00:19:21,010 +فنقضاه معا ثم أعاداه معا ثم أعاداه معا وأراد + +133 +00:19:21,010 --> 00:19:27,770 +أحدهما بعد ذلك أن ينقضه فليس له ذلك + +134 +00:19:32,950 --> 00:19:42,550 +وإن بقى .. وإن بقى .. بقى مشتركا بينهما ولو انفرض + +135 +00:19:42,550 --> 00:19:50,890 +أحدهما في بنائه ولو انفرض أحدهما في بنائه وشرط له + +136 +00:19:50,890 --> 00:19:59,600 +الآخر زيادة يعني قال يا أخي أنت بنيت الجدارة وحدكو + +137 +00:19:59,600 --> 00:20:07,560 +أنا يعني شغلني شاغل من أن يعني أساهم بعمل يدي أو + +138 +00:20:07,560 --> 00:20:16,260 +بآلتي ولكني أريد أن أنصفك فانت لك قدر زائد من + +139 +00:20:16,260 --> 00:20:24,290 +الجدار عن القدر الذي أملك فيه فانت لك ثلثةولي منه + +140 +00:20:24,290 --> 00:20:34,050 +ثلث واحد جاز هذا .. جاز هذا و ذلك أن القدرة + +141 +00:20:34,050 --> 00:20:44,110 +الزائدة كان في مقابلة عمل من تولى بناءه بعدها قال + +142 +00:20:44,110 --> 00:20:52,410 +الإمام النووي رحمه اللهلو تنازع جدارا بين ملكيهما + +143 +00:20:52,410 --> 00:20:55,630 +كما + +144 +00:20:55,630 --> 00:21:03,970 +لو حصلت خصومة في جدار بين دارين تنازعه المالكان + +145 +00:21:03,970 --> 00:21:14,290 +وقال كل واحد منهم هو ليه دونك ولا بيّنة لأحدهما + +146 +00:21:17,470 --> 00:21:30,690 +تثبت دعواه فلا يخلق حال الجدار من قسمين الأول ان + +147 +00:21:30,690 --> 00:21:36,470 +اتصل ببنيان أحدهما أو + +148 +00:21:36,470 --> 00:21:43,670 +ببناء أحدهما غير + +149 +00:21:43,670 --> 00:21:46,710 +أنهم اشتركاء في إنشائه + +150 +00:21:48,990 --> 00:21:55,210 +بحيث يعلموا أنه ما بنياه + +151 +00:21:55,210 --> 00:22:07,550 +معا كان لكل واحد منهم بعض الحجارة أو اللبنات في + +152 +00:22:07,550 --> 00:22:17,070 +نصيب الآخر فله أي لصاحب + +153 +00:22:17,070 --> 00:22:17,710 +اليد + +154 +00:22:20,650 --> 00:22:26,830 +ملكية الجدار مع + +155 +00:22:26,830 --> 00:22:38,710 +يمينه إلا إن تقدم ببيّنة تثبت ملكه في الجدار + +156 +00:22:38,710 --> 00:22:48,320 +والثاني بأن يكون الجدار منفصلاعن بنائهما أو متصلا + +157 +00:22:48,320 --> 00:22:55,300 +وهو مشترك بينهما أبين الصورة التي قرأتها قراءة + +158 +00:22:55,300 --> 00:23:05,320 +متتعتعة لو أن جدارا بين بيتين + +159 +00:23:05,320 --> 00:23:15,570 +أو دارين واختصم الجاران فيهكل واحد منهما + +160 +00:23:15,570 --> 00:23:23,610 +يدعيه لنفسه أحمد يقول الجدار جداري وقد بنيته بحر + +161 +00:23:23,610 --> 00:23:33,730 +مالي والآخر يقول لا بل أنا الذي بنيته ولا إيه وليس + +162 +00:23:33,730 --> 00:23:42,310 +لك فيه شيءالآن لو كان أحدهما يملك بينة انتهى الأمر + +163 +00:23:42,310 --> 00:23:49,330 +ودفعت الخصومة ويقضى بالجدار لهو لكن المسألة + +164 +00:23:49,330 --> 00:23:55,850 +المطروحة هنا أنه ليس لواحد منهما بينة لا يملك + +165 +00:23:55,850 --> 00:24:04,730 +أحدهما بينة تثبت ملكيته للجدار تثبت ملكيته للجدار + +166 +00:24:08,400 --> 00:24:16,560 +فإذا كان الأمر كذلك فينظروا + +167 +00:24:16,560 --> 00:24:21,500 +فإن وجدنا الجدارة + +168 +00:24:21,500 --> 00:24:32,500 +في ملك أحدهما في قسيمة أحدهما أو ملتصقا يعنيفي + +169 +00:24:32,500 --> 00:24:42,500 +بنيان أحدهما تعد هذه قرينة على أن من كان الجدار في + +170 +00:24:42,500 --> 00:24:54,060 +قسمته أو جزء من من داره من داره تعد هذه قرينة يعني + +171 +00:24:54,060 --> 00:25:03,260 +تورث طمأنينة بأن الجدار جدارهبحكم وضع اليد أليس + +172 +00:25:03,260 --> 00:25:13,120 +كذلك؟ بلى هو كذلك ولذلك يُقضى له فيه ودليل هذا أن + +173 +00:25:13,120 --> 00:25:20,660 +رجلا من اليمن كان قد أقطع أرضا لرجل فقير يا هذا خذ + +174 +00:25:20,660 --> 00:25:30,470 +هذه الأرض استصلحها استصلحها فإني في غنية عنهافمتى + +175 +00:25:30,470 --> 00:25:41,510 +.. متى احتجتها دفعتها ليه؟ قال بارك الله فيك فأخذ + +176 +00:25:41,510 --> 00:25:51,050 +الأرض و استصلاحها و بقي اليماني في غنية مدة طويلة + +177 +00:25:51,050 --> 00:25:59,040 +مات عليها الكبير و كبر عليها الصغير بمعنىناس ولدوا + +178 +00:25:59,040 --> 00:26:04,840 +كبرهم لا يرون الأرض إلا مع هذا المستصلح ليس المالك + +179 +00:26:06,500 --> 00:26:11,620 +بعد عقود جاء اليمنى و قال يا هذا رد إلي أرضي كبر + +180 +00:26:11,620 --> 00:26:17,140 +أولادي و كبر أحفادي فالأن أنا بحاجة فانكرها عليه و + +181 +00:26:17,140 --> 00:26:22,540 +قال ليس لك أرض عندى يا هذا قال أبدا قال والله لأ + +182 +00:26:22,540 --> 00:26:27,320 +خاص منك عند النبي صلى الله عليه و سلم فقال له + +183 +00:26:27,320 --> 00:26:32,590 +النبي صلى الله عليه و سلم ألك بينا؟يعني تثبته هل + +184 +00:26:32,590 --> 00:26:38,110 +عندك شاهدان يثبتان أو يشهدان بأنك صاحب الأرض قال + +185 +00:26:38,110 --> 00:26:45,530 +لا قال لا ليس لك إلا يمينه قال إذا يحلف وهو كذوب + +186 +00:26:45,530 --> 00:26:53,810 +قال ليس لك إلا هذا ليس لك إلا هذا ليش؟ لأنه وضع + +187 +00:26:53,810 --> 00:27:00,010 +يده على الحائط على الأرض فقضى له النبي بحكم ماذا؟ + +188 +00:27:00,770 --> 00:27:06,810 +بحكم وضع اليد مع اليمين مع اليمين ثم وعظ النبي صلى + +189 +00:27:06,810 --> 00:27:14,010 +الله عليه وسلم حتى يستظهر يعني الصدق والإخلاص فقال + +190 +00:27:14,010 --> 00:27:21,890 +إنكم تختصمون لدي وإن أحدكم ألحن ألحن بحجته من أخيه + +191 +00:27:21,890 --> 00:27:29,800 +فأقضي له على نحو ما أسمعفمن اقططعت له من حق أخيه + +192 +00:27:29,800 --> 00:27:37,020 +شيئا فإنما اقططع له قطعة من النار والعياذ بالله + +193 +00:27:37,020 --> 00:27:40,780 +طيب + +194 +00:27:40,780 --> 00:27:43,800 +هذا + +195 +00:27:43,800 --> 00:27:49,860 +على الأصح السورة الثانية بأن يكون الجدار منفصلا عن + +196 +00:27:49,860 --> 00:27:59,540 +بنائهما أو يكون متصلامتصلا في بنائهما معا فلهما + +197 +00:27:59,540 --> 00:28:08,160 +الانتفاع به معا لعدم المرجح لأحدهما ولا يجوز + +198 +00:28:08,160 --> 00:28:17,540 +لأحدهما أن يمنع الآخر من الانتفاع بالجدار فإن أقام + +199 +00:28:17,540 --> 00:28:28,150 +أحدهما بيينة قضي له بالجداروإلا بأن + +200 +00:28:28,150 --> 00:28:36,690 +إن عدمت البيّنة بينهما حلفاء فإن حلفاء أو نكلام عن + +201 +00:28:36,690 --> 00:28:46,050 +امتنعا من اليمين جُعل الجذار بينهما كذلك وإن حلف + +202 +00:28:46,050 --> 00:28:52,720 +أحدهما ونكل الآخرواحد حلف بالله أن الجذار جذاره + +203 +00:28:52,720 --> 00:29:02,160 +والاخر قال أنا ما بحلف قضية له بالجذار يعني أعطي + +204 +00:29:02,160 --> 00:29:11,420 +الجذار لمن حلف ولو كان لأحدهم عليه جذوع فهل + +205 +00:29:12,970 --> 00:29:22,070 +فهل وجود الجذوع على رأسه أمارة ترجح ملكية صاحب + +206 +00:29:22,070 --> 00:29:34,490 +الجذوع للجدار؟ قالوا لا بعدها قال والسقف بين علوه + +207 +00:29:34,490 --> 00:29:40,970 +وسفل غيره كجدار بين ملكين + +208 +00:29:44,280 --> 00:29:54,020 +فينظروا أ يمكن إحداثه بعد العلوي فيكون في يدهما أو + +209 +00:29:54,020 --> 00:30:01,940 +لا فيكون لصاحب السفل تأملنا + +210 +00:30:01,940 --> 00:30:10,160 +الآن هذا جدار هذا جدار مرتفع + +211 +00:30:11,180 --> 00:30:23,060 +مرتفع عالي وهذا قاسم وهذا قاسم وهناك + +212 +00:30:23,060 --> 00:30:32,780 +.. وهناك رجلان رجل يسكن السقيف السفلى ورجل يسكن + +213 +00:30:32,780 --> 00:30:39,780 +السقيفة العليااختصما في هذا الجدار الذي هو سقف + +214 +00:30:39,780 --> 00:30:51,540 +لإيه؟ للأسفل وأرض للأعلى فكل واحد يقول هذا .. هذا + +215 +00:30:51,540 --> 00:30:59,340 +القاسم ليه فالقضاء + +216 +00:30:59,340 --> 00:31:08,510 +ينظره فإن كانأحدهم يملك بينة انتهى الأمر وإذا لم + +217 +00:31:08,510 --> 00:31:19,670 +يملك بينة ينظره فإن كان هذا القاسم مما يمكن حصوله + +218 +00:31:19,670 --> 00:31:28,620 +بعد قيام الجدار الرأسييعني يمكن أن ينقب في الجدار + +219 +00:31:28,620 --> 00:31:38,220 +الرأسي و إيه و يزرع فيه هذا السقف فعند إذن يكون + +220 +00:31:38,220 --> 00:31:46,240 +بينهما يكون سقفا للأسفل و أرضا للأعلى لكن إذا كان + +221 +00:31:46,240 --> 00:31:53,150 +هذا العمودي من الأسمنت المسلحولا يقدر أحد أن إيه + +222 +00:31:53,150 --> 00:32:01,270 +أن يشرع فيه أو أن ينبت أو يزرع فيه يعني جدار أو + +223 +00:32:01,270 --> 00:32:10,430 +سقففعند إذن يكون ملكا للأسفل يكون ملكا للأسفل لأنه + +224 +00:32:10,430 --> 00:32:17,910 +قطعا الآن في .. في بيت لم يشترق وإنما بني هل يعقل + +225 +00:32:17,910 --> 00:32:24,070 +.. هل يعقل إذا لم يكن مع الأسفل ولا مع الأعلى يعني + +226 +00:32:24,070 --> 00:32:29,690 +من لم يكن مع الذي يسكن الطابق الأولولا مع الذي + +227 +00:32:29,690 --> 00:32:33,770 +يسكن الطابق الثاني بين تثبت ملكية أحدهم لهذا + +228 +00:32:33,770 --> 00:32:41,590 +الجدار من الأولى بملكيته؟ الاسفل الاسفل هذا الذي + +229 +00:32:41,590 --> 00:32:48,770 +يظن أنه بنى أولا و إيه ثم يعني تابع بناءه واضح + +230 +00:32:48,770 --> 00:32:53,990 +الكلام بهذا نكون قد أتممنا يعني + +231 +00:32:57,230 --> 00:33:01,250 +أحكام الصلحي وبارك الله فيكم + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/823f6eODbzk.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/823f6eODbzk.srt new file mode 100644 index 0000000000000000000000000000000000000000..a27e613c64988d7aac8f2a176bcba8b76e7e03f7 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/823f6eODbzk.srt @@ -0,0 +1,883 @@ +1 +00:00:21,160 --> 00:00:25,640 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,640 --> 00:00:31,660 +بالله من شرور أنفسنا وسيئات أعمالنا من يهدي الله + +3 +00:00:31,660 --> 00:00:36,940 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:36,940 --> 00:00:44,040 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:44,040 --> 00:00:50,220 +رسوله و بعد كنا ملتزمين + +6 +00:00:51,280 --> 00:00:58,660 +بطريقة الإمام النووي رحمه الله تعالى في تدرجه في + +7 +00:00:58,660 --> 00:01:08,540 +الفوائد المتعلقة بكتاب الحجر وكان قد أثر أن يقدم + +8 +00:01:08,540 --> 00:01:13,600 +لنا نبذة عن + +9 +00:01:13,600 --> 00:01:22,780 +النوع الأول من أنواع الحجر الذي يتعلق بأنواعه أو + +10 +00:01:22,780 --> 00:01:33,880 +أفراده بمصلحة الغير يعني الذي .. الذي يكون + +11 +00:01:33,880 --> 00:01:41,800 +الحجر لإيه؟ صيانة لحق الغير لا لحق المحجور عليه + +12 +00:01:41,800 --> 00:01:57,240 +نفسه فذكر لنا أنواع أولها الحجر بسبب الفلس ثم الحجر + +13 +00:01:57,240 --> 00:02:04,720 +على الراهن لحق المرتهن والآن نتحدث عن النوع الثالث + +14 +00:02:04,720 --> 00:02:12,600 +الذي ذكر وهو الحجر على المريض مرض الموت على المريض + +15 +00:02:12,600 --> 00:02:17,200 +مرض الموت إذا + +16 +00:02:17,200 --> 00:02:31,020 +عندما أفاد العلماء أن المريض الذي يحجر عليه هو من + +17 +00:02:31,020 --> 00:02:40,270 +امتد مرضه إلى الموت فكان هذا قيدا أخرج لنا ما عداه + +18 +00:02:40,270 --> 00:02:49,510 +من يعني الناس الذين يعرضوا إليهم المرض ثم يبرؤون + +19 +00:02:49,510 --> 00:03:00,510 +منه إذا المراد .. المراد هنا بالمريض هو الذي يعني + +20 +00:03:00,510 --> 00:03:12,810 +عرض له مرض شديد قرر علماء الطبابة أن الإنسان في + +21 +00:03:12,810 --> 00:03:18,790 +المعظم يموت بمثله بعض + +22 +00:03:18,790 --> 00:03:27,050 +أهل العلم اشترط أن يكون هذا المرض ممتدا بما .. + +23 +00:03:27,050 --> 00:03:34,430 +ممتدا مع صاحبه بما لا يتجاوز السنة بما لا يتجاوز + +24 +00:03:34,430 --> 00:03:41,600 +السنة يعني إذا مات صاحبه قبل تمام سنة من حين + +25 +00:03:41,600 --> 00:03:49,260 +الإصابة فهو مرض موت لكن إذا امتد معاه المرض بما + +26 +00:03:49,260 --> 00:03:56,880 +يزيد على السنة فإنه ليس مرض موت طبعا وثمرة الخلاف + +27 +00:03:57,650 --> 00:04:05,370 +أن هذا المريض إذا مات قبل السنة فإنه يحجر عليه + +28 +00:04:05,370 --> 00:04:13,030 +تصرفاته المالية بما يزيد على الثلث وإذا + +29 +00:04:14,300 --> 00:04:20,900 +مات بعد تمام السنة فإنه لا يحجر على تصرفاته + +30 +00:04:20,900 --> 00:04:28,640 +المالية بل تعتبر كلها صحيحة نافذة وتترتب عليها + +31 +00:04:28,640 --> 00:04:38,640 +آثارها إن كانت بيعا أو شراء أو كانت هبة أو وصية أو + +32 +00:04:38,640 --> 00:04:47,200 +وقفا أو إبراء إلى غير ذلك مرة أخرى المريض هنا + +33 +00:04:47,200 --> 00:04:59,120 +المراد به مرض الموت الذي يمتد مع صاحبه وينتهي به + +34 +00:04:59,120 --> 00:05:05,920 +إلى القبر أما بالنسبة للحجر فيحجر على هذا المريض + +35 +00:05:05,920 --> 00:05:18,300 +إذا كان .. إذا كان بريئا من الدين أو كان مدينا دينا + +36 +00:05:18,300 --> 00:05:26,380 +لا يستغرق جميع ماله فإنه يحجر عليه في تصرفاته + +37 +00:05:26,380 --> 00:05:33,480 +المالية فيما يزيد على ثلث ماله فيما يزيد على ثلث + +38 +00:05:33,480 --> 00:05:42,280 +ماله ويمكن أن أعرض الصورة بأسلوب أيسر، نقول المريض + +39 +00:05:42,280 --> 00:05:52,530 +نوعان، المريض مرض موت نوعان أحدهما لا دين عليه + +40 +00:05:52,530 --> 00:06:01,330 +يعني ذمته بريئة من الدين أو عليه دين قليل فهذا + +41 +00:06:01,330 --> 00:06:12,020 +يحجر عليه فيما يزيد على ثلث المال فيما يزيد على ثلث + +42 +00:06:12,020 --> 00:06:18,920 +ماله ودليل ذلك حديث سعد ابن أبي وقاص رضي الله عنه + +43 +00:06:18,920 --> 00:06:27,360 +مرض بمكة فعاده النبي صلى الله عليه وسلم عام حجة + +44 +00:06:27,360 --> 00:06:34,990 +الوداع فقال سعد رضي الله عنه عادني رسول الله صلى + +45 +00:06:34,990 --> 00:06:41,950 +الله عليه وسلم من وجع اشتد به قال فقلت يا رسول + +46 +00:06:41,950 --> 00:06:47,930 +الله لقد بلغ بي من الوجع ما ترا واني ذو مال + +47 +00:06:47,930 --> 00:06:56,790 +أفأتصدق بكل مالي قال لا قال فبنصفه قال لا قال + +48 +00:06:56,790 --> 00:07:04,890 +فبثلثه قال الثلث والثلث كثير لأن تذر ورثتك أغنياء + +49 +00:07:04,890 --> 00:07:12,430 +خير من أن تذرهم عالة يتكففون الناس استفاد العلماء + +50 +00:07:12,430 --> 00:07:18,530 +من هذا الحديث أن + +51 +00:07:18,530 --> 00:07:27,470 +الوصية تشرع في حدود الثلث لمن + +52 +00:07:27,470 --> 00:07:31,210 +لم يكن عليه دين يستغرق ماله + +53 +00:07:33,940 --> 00:07:41,620 +وإذا عاند فأوصى بما يزيد على الثلث تنفذ في حدود + +54 +00:07:41,620 --> 00:07:48,200 +الثلث ثم يستأذن الورثة في الزيادة فإن أذنوا بها + +55 +00:07:48,200 --> 00:07:58,940 +نفذت وإن لم يأذنوا لم تنفذ إلا في حدود الثلث وذلك + +56 +00:07:58,940 --> 00:08:07,200 +لفائدة مهمة بنات الطيبات أن المرأة إذا دخل في مرض + +57 +00:08:07,200 --> 00:08:17,130 +الموت فإن المال ينتقل منه إلى ورثته لكن ملكا ناقصا + +58 +00:08:17,130 --> 00:08:24,350 +يعبر عنه العلماء بالملك الحكمي وليس الملك الحقيقي + +59 +00:08:24,350 --> 00:08:31,870 +يعني يصير الورثة مالكين لمال هذا المريض مرض الموت + +60 +00:08:31,870 --> 00:08:41,820 +ملكا حكميا لا يخولهم أن يتصرفوا به وهو ما زال على + +61 +00:08:41,820 --> 00:08:49,620 +قيد الحياة، واضح الأمر؟ أي نعم، إذا هذا الإنسان لا + +62 +00:08:49,620 --> 00:08:57,050 +نحجر عليه في إيه؟ في الثلث أو أقل من ذلك يمكن أن + +63 +00:08:57,050 --> 00:09:03,010 +يتصدق يمكن أن يوصي يمكن أن يهبى يمكن أن يبرئ إلى + +64 +00:09:03,010 --> 00:09:09,170 +غير ذلك من عقود الإرفاق وتفريج الكربة في حدود + +65 +00:09:09,170 --> 00:09:18,790 +الثلث لكن يحجر عليه بما يزيد على ذلك سواء .. سواء + +66 +00:09:18,790 --> 00:09:30,510 +كان يعني بحسن نية أو بإيه بسوء نية سواء كان يقصد + +67 +00:09:30,510 --> 00:09:38,530 +القربة أو يقصد الضرر بالورثة ومساعتهم واضح الكلام + +68 +00:09:38,530 --> 00:09:45,410 +النوع الثاني المريض مرضى الموت لكن الذي شغل ذمته + +69 +00:09:45,410 --> 00:09:55,490 +بديون استغرقت ماله استغرقت ماله أو استغرقت + +70 +00:09:55,490 --> 00:10:04,090 +جل ماله فنقول في حق هذا بأنه محجور عليه حتى في + +71 +00:10:04,090 --> 00:10:12,470 +الثلث ليش؟ لأن الثلث وصية أو هبة أو إبراء أو + +72 +00:10:12,470 --> 00:10:20,810 +وقف وهذا كله لا يتجاوز حكم الندب والاستحباب لكن رد + +73 +00:10:20,810 --> 00:10:28,570 +الديون لأصحابها واجبة والواجب مقدم على المندوب + +74 +00:10:28,570 --> 00:10:38,120 +بدليل وهو أعظم أجرا أيضا يعني لأن يقدم ويؤثر + +75 +00:10:38,120 --> 00:10:45,980 +المرء الفريضة على النافلة فإنه بذلك يعني يهدى إلى + +76 +00:10:45,980 --> 00:10:52,480 +الصواب وكذلك تسلمه هدايته إلى الصواب إلى عظيم + +77 +00:10:52,480 --> 00:10:57,720 +الأجر والثواب والدليل على ذلك حديث أبي هريرة رضي + +78 +00:10:57,720 --> 00:11:06,960 +الله عنه قال اسمحوا لي أن أذكره كاملا لأنه أعظيم + +79 +00:11:06,960 --> 00:11:12,240 +الفائدة قال صلى الله عليه وسلم يقول الله تعالى من + +80 +00:11:12,240 --> 00:11:20,260 +عاد لي وليا فقد آذنته بالحرب وما تقرب إليّ عبدي + +81 +00:11:20,260 --> 00:11:27,640 +بشيء أحب إليّ مما افترضته عليه أحب إليّ مما + +82 +00:11:27,640 --> 00:11:35,380 +فترضته عليه أحب أفعل تفضيل يعني أحب الأعمال عند + +83 +00:11:35,380 --> 00:11:41,210 +الله على الإطلاق هي الفريضة ثم قال وما زال عبدي + +84 +00:11:41,210 --> 00:11:49,330 +يتقرب إلي بالنوافل حتى أحبه فإذا أحببته كنت سمعه + +85 +00:11:49,330 --> 00:11:55,890 +الذي يسمع به وبصره الذي يبصر به ويده التي يبطش بها + +86 +00:11:55,890 --> 00:12:02,450 +ورجله التي يمشي بها ولئن سألني لأعطينه ولئن + +87 +00:12:02,450 --> 00:12:09,380 +استعاذني لأعيدنه تأملنا النفلة بعد الفريضة كم هو + +88 +00:12:09,380 --> 00:12:17,980 +عظيم أثرها، فإن الله جل وعلا يحب العبد الذي يتقن + +89 +00:12:17,980 --> 00:12:23,180 +الفريضة ويتبعها النافلة، ليست نافلة واحدة، بل + +90 +00:12:23,180 --> 00:12:31,100 +يستمر فعلا نافلة و يكررها في رضا الرحمن فإذا أحبه + +91 +00:12:31,100 --> 00:12:36,540 +الله جل وعلا أعطاه سمعا مسخرا في الحق والخير + +92 +00:12:36,540 --> 00:12:43,680 +وأعطاه بصرا مسخرا في الحق والخير وأعطاه يدا مسخرة + +93 +00:12:43,680 --> 00:12:48,500 +في الحق والخير وأعطاه رجلا لا تسعى إلا في الحق + +94 +00:12:48,500 --> 00:12:56,530 +والخير ثم الله جل وعلا يقيمه مجاب الدعوة هو يؤيده + +95 +00:12:56,530 --> 00:13:02,630 +بإجابة الدعوة ولذلك يقسم الله تعالى و لإن الواو + +96 +00:13:02,630 --> 00:13:09,010 +هنا واو القسم و لإن سألني من المرغوبات لأعطينه و + +97 +00:13:09,010 --> 00:13:14,290 +اللام هنا لام القسم و لإن استعاذني من المرهوبات + +98 +00:13:14,840 --> 00:13:22,900 +لأعيذنه أي لأحفظنه وإيه و أؤمننه منها واضح الكلام + +99 +00:13:22,900 --> 00:13:30,690 +إذا هذا الذي عليه ديون أكلت جل ماله أو ماله كله من + +100 +00:13:30,690 --> 00:13:36,090 +غير المناسب من إيه؟ من الجهانة وعمل بصيرة إيه أن + +101 +00:13:36,090 --> 00:13:43,170 +يعني يتنكر لأصحاب الديون ويقدموا إيه؟ ويقدم عليهم + +102 +00:13:43,170 --> 00:13:49,930 +إيه؟ الأعمال المندوبة من الوصية و و إلى غير ذلك بل + +103 +00:13:49,930 --> 00:13:55,330 +لا يبقى المندوب والحالة هذه مندوبا، لأن المندوب + +104 +00:13:55,330 --> 00:14:01,450 +إذا كان سببا في تضيع واجب، هل يبقى مندوبا؟ لا، + +105 +00:14:01,450 --> 00:14:06,290 +ينقلب إلى إيه؟ ينقلب إلى الكراهة وربما يصل إلى + +106 +00:14:06,290 --> 00:14:11,790 +الحرمة، لأن العلماء يقولون المباح إذا تعين طريقا + +107 +00:14:11,790 --> 00:14:17,350 +إلى الواجب أخذ حكمة وفي المقابل المباح إذا تعين + +108 +00:14:17,350 --> 00:14:22,970 +طريقا إلى الحرام أخذ حكمة، لا يبقى مباحا أيوا + +109 +00:14:22,970 --> 00:14:29,830 +لذلك قال العلماء الوسائل تأخذ حكم المقاصد أو + +110 +00:14:29,830 --> 00:14:35,890 +الوسائل تأخذ حكم غاياتها فإذا كانت وسيلة الحرام + +111 +00:14:35,890 --> 00:14:42,210 +فعلا مندوبا أو فعلا مندوبا إليه كان المندوب حراما واضح + +112 +00:14:42,210 --> 00:14:48,850 +الكلام؟ ايه نعم بعدها قال والعبد لسيده يعني ونوع + +113 +00:14:48,850 --> 00:14:54,450 +آخر من أنواع المحجور عليهم لمصلحة الغير إيمان + +114 +00:14:55,610 --> 00:15:02,450 +العبد لسيده يعني يحجر على العبد صيانة لحق سيده + +115 +00:15:02,450 --> 00:15:08,110 +وهذا من جميل الشرع من جميل الشرع فإنه شرع الله + +116 +00:15:08,110 --> 00:15:16,310 +ودينه سبحانه وتعالى نسأل الله أن يلزمنا التمسك به + +117 +00:15:16,310 --> 00:15:23,470 +وأن يقبضنا على هذا الدين الحنيف المبارك والعبد + +118 +00:15:26,250 --> 00:15:33,290 +لما عرضه العلماء في كتب الفروع ذكروه خمسة أنواع + +119 +00:15:33,290 --> 00:15:40,850 +الخمسة أنواع القنّة وهو العبد العبد الخالص لشخص + +120 +00:15:40,850 --> 00:15:47,550 +واحد يعني القنّة هو الغلام أو الأمة المملوكان لشخص + +121 +00:15:47,550 --> 00:15:56,760 +واحد ملكا تاما لم يشارك فيهما أحد والمدبر أيضا هو + +122 +00:15:56,760 --> 00:16:05,040 +إيه؟ هو من ملكه شخص واحد أو شخصاني ثم وعداه بإيه؟ + +123 +00:16:05,040 --> 00:16:11,260 +بالعتق بعد موتهما أو بعد موته يعني قال يا هذا أو + +124 +00:16:11,260 --> 00:16:17,940 +يا فلان تعالى أنت حر بعد موتي أنت حر دبرة موتي لأن + +125 +00:16:17,940 --> 00:16:24,220 +الدبرة .. الدبرة آخر أجزائي آخر أجزاء الشيء أو هو + +126 +00:16:24,220 --> 00:16:30,560 +مما يلي الشيء ولذلك من قال دُبر كل صلاة سبحان الله + +127 +00:16:30,560 --> 00:16:36,640 +ثلاثا وثلاثين والحمد لله ثلاثا وثلاثين والله أكبر + +128 +00:16:36,640 --> 00:16:43,420 +ثلاثا وثلاثين وإيه وأتمها بلا إله إلا الله غُفرت + +129 +00:16:43,420 --> 00:16:48,560 +له ذنوبه ولو كانت مثل زبد البحر قال من قال هذا + +130 +00:16:48,560 --> 00:16:54,810 +الدُبر الدُبر هنا بمعنى ماذا؟ ما بعد الشيء، ما بعد + +131 +00:16:54,810 --> 00:16:59,410 +الشيء، لكن أحيانا يعني يذكروا الدبر في إيه؟ في + +132 +00:16:59,410 --> 00:17:04,270 +ألفاظ الشارع ويقصدوا منه آخر أجزاء الشيء، واضح + +133 +00:17:04,270 --> 00:17:09,290 +الأمر؟ أيام ما كان هو إيه؟ هو آخر أجزاء الشيء أو + +134 +00:17:09,290 --> 00:17:15,640 +هو مما يلي الشيء فقال أنت حر دُبُر موتي بعد موتي + +135 +00:17:15,640 --> 00:17:21,360 +فهذا النوع الثاني النوع الثالث المبعض الذي يشترك + +136 +00:17:21,360 --> 00:17:28,960 +فيه اثنان كل واحد منهم يملك بعضه يملك بعضه والرابع + +137 +00:17:28,960 --> 00:17:35,180 +أم الولد وهي الأمة المملكة في حجر سيدها يعني في + +138 +00:17:35,180 --> 00:17:41,480 +بيت سيدها أذن له أذن له أن يصيب منها ما أحل الله + +139 +00:17:41,480 --> 00:17:54,280 +تعالى ولذلك قال ومما ملكت أيمانكم ملك + +140 +00:17:54,280 --> 00:18:03,330 +اليمين لو افترضنا أنه يعني أدرك منها ما أحل الله + +141 +00:18:03,330 --> 00:18:11,190 +تعالى فإيه فاستبضعت منه احتبلت منه ثم وضعت فإذا + +142 +00:18:11,190 --> 00:18:19,190 +وضعت له ذكرا أو أنثى تسمى أم ولد تسمى أم ولد + +143 +00:18:19,190 --> 00:18:24,770 +الخامس المكاتب ولقد بسطته أو شرحته لكن فيما مضى + +144 +00:18:24,770 --> 00:18:26,790 +الآن + +145 +00:18:28,200 --> 00:18:35,460 +الحجر على العبد لسيده العبد المراد .. المراد به + +146 +00:18:35,460 --> 00:18:45,820 +هنا القنو والمدبر والمبعض وأم الولد وأم الولد ما + +147 +00:18:45,820 --> 00:18:50,720 +هو طبيعة أو ما هي طبيعة الحجر على الغلام أو على + +148 +00:18:50,720 --> 00:18:58,620 +العبد هنا؟ ليس الحجر المالي، ليش؟ لأن العبد والحالة + +149 +00:18:58,620 --> 00:19:06,490 +هذه لا يملك شيئًا، بل لا يملك نفسه هو عند سيده .. + +150 +00:19:06,490 --> 00:19:14,050 +هو عند سيده كالعجموات يعني كالإيه؟ كال .. ال .. ال + +151 +00:19:14,050 --> 00:19:19,990 +.. الشاة أو البقرة أو مثلًا الناقة متى أراد أن + +152 +00:19:19,990 --> 00:19:24,150 +يبيعها فعل متى أراد أن يهبها، أن يوصي بها، أن + +153 +00:19:24,150 --> 00:19:31,610 +يوقفها، أن يؤجرها، أن يعيرها كذلك غلامه أو أمته متى + +154 +00:19:31,610 --> 00:19:36,570 +أراد أن يبيعه، متى أراد أن يوصي به، متى أراد أن + +155 +00:19:36,570 --> 00:19:41,230 +يهبه، أن يؤجره، + +156 +00:19:41,230 --> 00:19:46,970 +الفرق أن هذا آدمي فله الكرامة الآدمية لقوله جل + +157 +00:19:46,970 --> 00:19:53,750 +وعلا من سورة الإسراء ولقد كرمنا بني آدم وحملناهم في + +158 +00:19:53,750 --> 00:20:00,710 +البر والبحر ورزقناهم من الطيبات وفضلناهم على كثير + +159 +00:20:00,710 --> 00:20:07,550 +ممن خلقنا تفضيلة واضحة يا بنات الطيبات إذا ما هي + +160 +00:20:07,550 --> 00:20:14,900 +طبيعة الحجر إذا لم يكن بين يدي أحد هؤلاء مال بل هو + +161 +00:20:14,900 --> 00:20:23,260 +ابتداءً هو مال لسيده لا يملك نفسه إذا ما هي طبيعة + +162 +00:20:23,260 --> 00:20:29,760 +الحجر؟ طبيعة الحجر في تصرفاته في أفعاله هو ملك + +163 +00:20:29,760 --> 00:20:35,960 +لسيده يحجر عليه أن يسخر جوارحه في خدمة غير سيده + +164 +00:20:35,960 --> 00:20:42,830 +بغير إذن يعني مثلًا يبيت عند سيده يأكل ويشرب عند + +165 +00:20:42,830 --> 00:20:46,970 +سيده ثم + +166 +00:20:46,970 --> 00:20:54,410 +إذا كان الصباح يسأل السيد أين فلان؟ قالوا هو في + +167 +00:20:54,410 --> 00:21:00,090 +خدمة الجار الفلاني أو القريب الفلاني من غير أن + +168 +00:21:00,090 --> 00:21:07,340 +يأذن له السيد هل هذا يجوز شرعًا؟ لا يجوز الإيه؟ + +169 +00:21:07,340 --> 00:21:15,180 +الرجل يملك هذا الغلام والغلام يعق و يبر غيره يعق + +170 +00:21:15,180 --> 00:21:24,020 +سيده الذي يملكه ويبر غيره مئين من الأجانب الذين لا + +171 +00:21:24,020 --> 00:21:30,520 +يملكونه ولا يملكون جزء منه ولذلك الشارع الحكيم حجر + +172 +00:21:30,520 --> 00:21:38,820 +على هذا الغلام وعلى الأمة أن يتصرفا التصرف الشائن + +173 +00:21:38,820 --> 00:21:44,480 +مثل هذا بغير إذن وليه يعني أن يسخر جوارحه بغير + +174 +00:21:44,480 --> 00:21:51,320 +سيده ومعنى الحجر مش فقط بيمنع هو من أن يتصرف كذلك + +175 +00:21:51,320 --> 00:21:58,680 +يمنع الغير يمنع الغير أن يستخدمه على حين غرة من + +176 +00:21:58,680 --> 00:22:05,020 +سيده أو من غير علم وإذن سيده يعني إذا فعله يكون + +177 +00:22:05,020 --> 00:22:12,120 +الغلام آثمًا ويكون المسخر له بغير علم وإذن السيد + +178 +00:22:12,120 --> 00:22:20,710 +آثمًا أيضًا واضح الكلام؟ وهذا يدعونا أن نتحدث أيضًا عن + +179 +00:22:20,710 --> 00:22:24,790 +الحجر على المكاتب + +180 +00:22:24,790 --> 00:22:33,620 +لكن الحجر على المكاتب يكون لمصلحة المكاتب نفسه + +181 +00:22:33,620 --> 00:22:40,400 +والمكاتب يعني وهو السيد الذي إيه؟ يعني المصلحة هنا + +182 +00:22:40,400 --> 00:22:48,400 +مزدوجة المصلحة هنا مزدوجة له ولسيده وصورة الحجر + +183 +00:22:48,400 --> 00:22:57,310 +الآن طبيعة الكتاب تعال يا ابني أنا أريد أن أسهم في + +184 +00:22:57,310 --> 00:23:04,870 +إيه وأعجل لك الحرية لكن في مقابل أن نكتب بيننا + +185 +00:23:04,870 --> 00:23:12,110 +كتابة نضمنه مبلغًا من المال تؤديه مقصدًا في مقابل أن + +186 +00:23:12,110 --> 00:23:18,800 +آذن لك أن تعمل عند الناس بمهنتك أو حرفتك وكل ما + +187 +00:23:18,800 --> 00:23:25,080 +جمعت قدرًا من المال أتيتني به أو حفظته + +188 +00:23:26,990 --> 00:23:32,270 +حتى إذا أتممت .. أتممت القدر الموسوم في الكتاب + +189 +00:23:32,270 --> 00:23:38,890 +الذي بيننا وإيه وقبضته منك كنت حرًا هذا الغلام .. + +190 +00:23:38,890 --> 00:23:44,490 +هذا الغلام بات كل ما تحصل شيئًا من المال .. كل ما + +191 +00:23:44,490 --> 00:23:52,210 +تحصل شيئًا من المال أعطاه لغير سيده تصرف به لغير + +192 +00:23:52,210 --> 00:23:58,870 +سيده .. هل هذا جائز؟ ليش؟ لأنه يضر نفسه أولًا بتأخير + +193 +00:23:58,870 --> 00:24:04,390 +الحرية عن نفسه ثم يضر بسيده لأن السيد لما كاتبه + +194 +00:24:04,390 --> 00:24:09,490 +أذن له أن يغيب عنه يعني تنازل عن خدمته المباشرة له + +195 +00:24:09,490 --> 00:24:14,430 +في مقابلة أن يعمل بمهنته ويأتي له لأقصاد الكتاب + +196 +00:24:14,430 --> 00:24:21,830 +فهذا إما يعجزه بالكلية عن أن يوفي بالكتاب الذي كتب + +197 +00:24:21,830 --> 00:24:28,420 +أو يؤخره وفي ذلك ضرر ولذلك الشارع الحكيم حجر على + +198 +00:24:28,420 --> 00:24:36,380 +هذا المكاتب من أن يتصرف بالمال من أن يتصرف بالمال + +199 +00:24:36,380 --> 00:24:45,720 +إلا على ضوء ما اتفق عليه وسيده يعني كل ما تحصل على + +200 +00:24:45,720 --> 00:24:53,140 +قدر من المال بذله إلى سيده ومن الأنواع وهو الختام + +201 +00:24:55,710 --> 00:25:05,890 +المرتد هو المسلم الذي ارتكب من الأقوال أو الأفعال + +202 +00:25:05,890 --> 00:25:13,600 +ما يوجب كفره .. ما يوجب كفره من الأقوال كأن يسب + +203 +00:25:13,600 --> 00:25:21,140 +الله تعالى أو رسوله أو كتابه أو دينه أو ينكر + +204 +00:25:21,140 --> 00:25:27,920 +بلسانه معلومًا من الدين بالضرورة كأن ينكر الصلاة أو + +205 +00:25:27,920 --> 00:25:37,350 +الزكاة أو الصوم أو الحج أو الجهاد أو غير ذلك وأما + +206 +00:25:37,350 --> 00:25:44,310 +الردة في الأفعال كأن يأتي بمناقض للكلمة الطيبة لا + +207 +00:25:44,310 --> 00:25:47,150 +إله إلا الله كأن + +208 +00:25:50,220 --> 00:25:59,360 +يشرك كأن يشرك في عبادة الله عز وجل مع الله أحدًا من + +209 +00:25:59,360 --> 00:26:13,560 +إيه؟ من إنسان أو جن أو ملك أو حيوان أو شجر أو جماد + +210 +00:26:13,560 --> 00:26:17,280 +كذلك + +211 +00:26:18,550 --> 00:26:27,770 +من الردة بالأفعال أن يسجد لغير الله عز وجل أن + +212 +00:26:27,770 --> 00:26:36,320 +ينذر لغير الله أن يذبح لغير الله أن يستعيذ فيما لا + +213 +00:26:36,320 --> 00:26:42,180 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الفلس", "probability": 0.94970703125}, {"start": 114.58, "end": 115.78, "word": " ثم", "probability": 0.949951171875}, {"start": 115.78, "end": 117.24, "word": " الحجر", "probability": 0.9840494791666666}, {"start": 117.24, "end": 118.42, "word": " على", "probability": 0.94287109375}, {"start": 118.42, "end": 119.66, "word": " الراهن", "probability": 0.9091796875}, {"start": 119.66, "end": 120.3, "word": " لحق", "probability": 0.9860026041666666}, {"start": 120.3, "end": 121.14, "word": " المرتهن", "probability": 0.958740234375}, {"start": 121.14, "end": 122.32, "word": " والآن", "probability": 0.65380859375}, {"start": 122.32, "end": 123.18, "word": " نتحدث", "probability": 0.9591064453125}, {"start": 123.18, "end": 123.6, "word": " عن", "probability": 0.99609375}, {"start": 123.6, "end": 124.02, "word": " النوع", "probability": 0.97998046875}, {"start": 124.02, "end": 124.72, "word": " الثالث", "probability": 0.9744873046875}, {"start": 124.72, "end": 125.22, "word": " الذي", "probability": 0.7412109375}, {"start": 125.22, "end": 125.78, "word": " ذكر", "probability": 0.996826171875}, {"start": 125.78, "end": 126.88, "word": " وهو", "probability": 0.7384033203125}, {"start": 126.88, "end": 127.52, "word": " الحجر", "probability": 0.9920247395833334}, {"start": 127.52, "end": 127.8, "word": " على", "probability": 0.9208984375}, {"start": 127.8, "end": 128.48, "word": " المريض", "probability": 0.9964192708333334}, {"start": 128.48, "end": 129.26, "word": " مرض", "probability": 0.990478515625}, {"start": 129.26, "end": 130.88, "word": " الموت", "probability": 0.757080078125}, {"start": 130.88, "end": 131.96, "word": " على", "probability": 0.83349609375}, {"start": 131.96, "end": 132.6, "word": " المريض", "probability": 0.9978841145833334}, {"start": 132.6, "end": 133.34, "word": " مرض", "probability": 0.98876953125}, {"start": 133.34, "end": 133.86, "word": " الموت", "probability": 0.984130859375}, {"start": 133.86, "end": 137.2, "word": " اذا", "probability": 0.6416015625}, {"start": 137.2, "end": 137.84, "word": " عندما", "probability": 0.9736328125}], "temperature": 1.0}, {"id": 5, "seek": 15858, "start": 140.06, "end": 158.58, "text": "أفاد العلماء أن المريض الذي يحجر عليه هو من امتد مرضه إلى الموت فكان هذا قيدا أخرج لنا", "tokens": [10721, 5172, 18513, 18863, 19528, 16606, 14739, 9673, 16572, 11242, 43527, 7251, 5016, 7435, 2288, 47356, 31439, 9154, 1975, 2304, 2655, 3215, 3714, 43042, 3224, 30731, 9673, 35473, 6156, 41361, 23758, 12174, 25708, 995, 5551, 34740, 7435, 5296, 8315], "avg_logprob": -0.05864257905632257, "compression_ratio": 1.4090909090909092, "no_speech_prob": 7.152557373046875e-07, "words": [{"start": 140.06, "end": 141.46, "word": "أفاد", "probability": 0.9513346354166666}, {"start": 141.46, "end": 142.32, "word": " العلماء", "probability": 0.9658203125}, {"start": 142.32, "end": 144.46, "word": " أن", "probability": 0.85986328125}, {"start": 144.46, "end": 145.84, "word": " المريض", "probability": 0.9925130208333334}, 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"word": " أخرج", "probability": 0.9049479166666666}, {"start": 158.2, "end": 158.58, "word": " لنا", "probability": 0.990478515625}], "temperature": 1.0}, {"id": 6, "seek": 18513, "start": 159.21, "end": 185.13, "text": "ما عداه من يعني الناس الذين يعرضوا اليهم المرض ثم يبرؤون منه إذا المراد .. المراد هنا بالمريض هو الذي يعني عرض له مرض شديد", "tokens": [15042, 6225, 28259, 3224, 9154, 37495, 22653, 2423, 8315, 3794, 32545, 9957, 37495, 43042, 14407, 45595, 16095, 9673, 43042, 38637, 2304, 7251, 26890, 33604, 11536, 9154, 3224, 11933, 15730, 9673, 2288, 18513, 4386, 9673, 2288, 18513, 34105, 20666, 2304, 16572, 11242, 31439, 43527, 37495, 22653, 6225, 43042, 46740, 3714, 43042, 13412, 16254, 3215], "avg_logprob": -0.08825231315913024, "compression_ratio": 1.7580645161290323, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 159.21, "end": 159.57, "word": "ما", "probability": 0.91748046875}, {"start": 159.57, "end": 160.27, "word": " عداه", "probability": 0.96337890625}, 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الإنسان في المعظم يموت بمثله بعض أهل العلم اشترط أن يكون هذا المرض", "tokens": [4587, 2288, 2288, 11203, 2304, 16606, 41950, 3555, 16758, 3660, 14739, 33688, 1863, 3794, 7649, 8978, 9673, 3615, 19913, 2304, 7251, 2304, 35473, 4724, 2304, 12984, 43761, 45030, 11242, 5551, 3224, 1211, 18863, 19528, 1975, 8592, 2655, 2288, 9566, 14739, 7251, 30544, 23758, 9673, 43042], "avg_logprob": -0.10037364033253296, "compression_ratio": 1.4107142857142858, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 186.25, "end": 187.23, "word": "قرر", "probability": 0.9622395833333334}, {"start": 187.23, "end": 188.47, "word": " علماء", "probability": 0.9651692708333334}, {"start": 188.47, "end": 189.31, "word": " الطبابة", "probability": 0.9781494140625}, {"start": 189.31, "end": 190.33, "word": " أن", "probability": 0.78759765625}, {"start": 190.33, "end": 192.03, "word": " الإنسان", "probability": 0.9775390625}, {"start": 192.03, "end": 192.81, "word": " في", "probability": 0.97412109375}, 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بما .. ممتدا مع صاحبه بما لا يتجاوز السنة بما لا يتجاوز السنة يعني إذا مات صاحبه قبل تمام سنة", "tokens": [2304, 2304, 2655, 28259, 4724, 15042, 4386, 3714, 2304, 2655, 28259, 20449, 20328, 39319, 3555, 3224, 4724, 15042, 20193, 7251, 2655, 7435, 995, 2407, 11622, 21136, 1863, 3660, 4724, 15042, 20193, 7251, 2655, 7435, 995, 2407, 11622, 21136, 1863, 3660, 37495, 22653, 11933, 15730, 3714, 9307, 20328, 39319, 3555, 3224, 12174, 36150, 46811, 10943, 8608, 1863, 3660], "avg_logprob": -0.036132813784582864, "compression_ratio": 1.7777777777777777, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 205.33, "end": 206.27, "word": "ممتدا", "probability": 0.9232177734375}, {"start": 206.27, "end": 206.91, "word": " بما", "probability": 0.823486328125}, {"start": 206.91, "end": 207.05, "word": " ..", "probability": 0.728515625}, {"start": 207.05, "end": 208.05, "word": " ممتدا", "probability": 0.9788818359375}, {"start": 208.05, "end": 209.53, "word": " مع", "probability": 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كنا التزامنا + +6 +00:00:51,280 --> 00:00:58,660 +طريقة الإمام النووي رحمه الله تعالى في تدرجه في + +7 +00:00:58,660 --> 00:01:08,540 +الفوائد المتعلقة بكتاب الحجر وكان قد أثر أن يقدم + +8 +00:01:08,540 --> 00:01:13,600 +لنا نبذة عن + +9 +00:01:13,600 --> 00:01:22,780 +النوع الأول من أنواع الحجر الذي يتعلقأنواعه أو + +10 +00:01:22,780 --> 00:01:33,880 +أفراده بمصلحة الغير يعني الذي .. الذي يكون + +11 +00:01:33,880 --> 00:01:41,800 +الحجر لإيه؟ صيانة لحق الغير لا لحق المحجور عليه + +12 +00:01:41,800 --> 00:01:57,240 +نفسه فذكر لنا أنواع أولها الحجربسبب الفلس ثم الحجر + +13 +00:01:57,240 --> 00:02:04,720 +على الراهن لحق المرتهن والآن نتحدث عن النوع الثالث + +14 +00:02:04,720 --> 00:02:12,600 +الذي ذكر وهو الحجر على المريض مرض الموت على المريض + +15 +00:02:12,600 --> 00:02:17,200 +مرض الموت اذا + +16 +00:02:17,200 --> 00:02:31,020 +عندماأفاد العلماء أن المريض الذي يحجر عليه هو من + +17 +00:02:31,020 --> 00:02:40,270 +امتد مرضه إلى الموت فكان هذا قيدا أخرج لناما عداه + +18 +00:02:40,270 --> 00:02:49,510 +من يعني الناس الذين يعرضوا اليهم المرض ثم يبرؤون + +19 +00:02:49,510 --> 00:03:00,510 +منه إذا المراد .. المراد هنا بالمريض هو الذي يعني + +20 +00:03:00,510 --> 00:03:12,810 +عرض له مرض شديدقرر علماء الطبابة أن الإنسان في + +21 +00:03:12,810 --> 00:03:18,790 +المعظم يموت بمثله بعض + +22 +00:03:18,790 --> 00:03:27,050 +أهل العلم اشترط أن يكون هذا المرضممتدا بما .. + +23 +00:03:27,050 --> 00:03:34,430 +ممتدا مع صاحبه بما لا يتجاوز السنة بما لا يتجاوز + +24 +00:03:34,430 --> 00:03:41,600 +السنة يعني إذا مات صاحبه قبل تمام سنةمن حين + +25 +00:03:41,600 --> 00:03:49,260 +الإصابة فهو مرض موت لكن إذا امتد معاه المرض بما + +26 +00:03:49,260 --> 00:03:56,880 +يزيد على السنة فإنه ليس مرض موت طبعا وثمرة الخلاف + +27 +00:03:57,650 --> 00:04:05,370 +أن هذا المريض إذا مات قبل السنة فإنه يحجر على + +28 +00:04:05,370 --> 00:04:13,030 +تصرفاته المالية بما يزيد على الثلث وإذا + +29 +00:04:14,300 --> 00:04:20,900 +مات بعد تمام السنة فإنه لا يحجر على تصرفاته + +30 +00:04:20,900 --> 00:04:28,640 +المالية بل تعتبر كلها صحيحة نافذة وتترتب عليها + +31 +00:04:28,640 --> 00:04:38,640 +آثارها إن كانت بيعا أو شراء أو كانت هبة أو وصية أو + +32 +00:04:38,640 --> 00:04:47,200 +وقفا أو إبراء إلى غير ذلكمرة أخرى المريض هنا + +33 +00:04:47,200 --> 00:04:59,120 +المراد به مرض الموت الذي يمتد مع صاحبه وينتهي به + +34 +00:04:59,120 --> 00:05:05,920 +إلى القبر أما بالنسبة للحجر فيحجر على هذا المريض + +35 +00:05:05,920 --> 00:05:18,300 +إذا كان .. إذا كانبريئا من الدين أو كان مدينا دينا + +36 +00:05:18,300 --> 00:05:26,380 +لا يستغرق جميع ماله فإنه يحجر عليه في تصرفاته + +37 +00:05:26,380 --> 00:05:33,480 +المالية فيما يزيد على ثلث ماله فيما يزيد على ثلث + +38 +00:05:33,480 --> 00:05:42,280 +مالهويمكن أن أعرض الصورة بأسلوب أيصر، نقول المريض + +39 +00:05:42,280 --> 00:05:52,530 +نوعان، المريض مرض موت نوعانأحدهما لا دين عليه + +40 +00:05:52,530 --> 00:06:01,330 +يعني ذمته بريئة من الدين أو عليه دين قليل فهذا + +41 +00:06:01,330 --> 00:06:12,020 +يحجر عليهفيما يزيد على ثلث المال فيما يزيد على ثلث + +42 +00:06:12,020 --> 00:06:18,920 +ماله ودليل ذلك حديث سعدي ابن أبي وقاص رضي الله عنه + +43 +00:06:18,920 --> 00:06:27,360 +مرض بمكة فعاده النبي صلى الله عليه وسلم عام حجة + +44 +00:06:27,360 --> 00:06:34,990 +الوداع فقال سعد رضي الله عنهعادني رسول الله صلى + +45 +00:06:34,990 --> 00:06:41,950 +الله عليه وسلم من وجع اشتد بيهقال فقلت يا رسول + +46 +00:06:41,950 --> 00:06:47,930 +الله لقد بلغ بي من الوجع ما ترا واني ذو مال + +47 +00:06:47,930 --> 00:06:56,790 +أفأتصدق بكل مالي قال لا قال فبنصفه قال لا قال + +48 +00:06:56,790 --> 00:07:04,890 +فبثلثه قال الثلث والثلث كثير لأن تذر ورثتك أغنياء + +49 +00:07:04,890 --> 00:07:12,430 +خير من أن تذرهم عالة يتكففون الناساستفاد العلماء + +50 +00:07:12,430 --> 00:07:18,530 +من هذا الحديث ان + +51 +00:07:18,530 --> 00:07:27,470 +الوصية تشرع في حدود الثلث لمن + +52 +00:07:27,470 --> 00:07:31,210 +لم يكن عليه دين يستغرق ماله + +53 +00:07:33,940 --> 00:07:41,620 +وإذا عاند فأوصى بما يزيد على الثلث تنفذ في حدود + +54 +00:07:41,620 --> 00:07:48,200 +الثلث ثم يستأذن الورثة في الزيادة فإن أذنوا بها + +55 +00:07:48,200 --> 00:07:58,940 +نفذت وإن لم يأذنوا لم تنفذ إلا في حدود الثلث وذلك + +56 +00:07:58,940 --> 00:08:07,200 +لفائدة مهمةبنات الطيبات أن المرأة إذا دخل في مرض + +57 +00:08:07,200 --> 00:08:17,130 +الموتفإن المال ينتقل منه إلى ورثته لكن ملكا ناقصا + +58 +00:08:17,130 --> 00:08:24,350 +يعبر عنه العلماء بالملك الحكمي وليس الملك الحقيقي + +59 +00:08:24,350 --> 00:08:31,870 +يعني يصير الورثة مالكين لمال هذا المريض مرض الموت + +60 +00:08:31,870 --> 00:08:41,820 +ملكا حكميالا يخولهم أن يتصرفوا به وهو ما زال على + +61 +00:08:41,820 --> 00:08:49,620 +قيد الحياة، واضح الأمر؟ أي نعم، إذا هذا الإنسان لا + +62 +00:08:49,620 --> 00:08:57,050 +نحجر عليه في إيه؟ في الثلث أو أقل من ذلكيمكن أن + +63 +00:08:57,050 --> 00:09:03,010 +يتصدق يمكن أن يوصي يمكن أن يهبى يمكن أن يبرئ إلى + +64 +00:09:03,010 --> 00:09:09,170 +غير ذلك من عقود الإرفاق وتفريج الكربة في حدود + +65 +00:09:09,170 --> 00:09:18,790 +الثلث لكن يحجر عليه بما يزيد على ذلك سواء .. سواء + +66 +00:09:18,790 --> 00:09:30,510 +كان يعني بحسن نيةأو بإيه بسوء نية سواء كان يقصد + +67 +00:09:30,510 --> 00:09:38,530 +القربة أو يقصد الضرر بالورثة ومساعتهم واضح الكلام + +68 +00:09:38,530 --> 00:09:45,410 +النوع الثاني المريض مرضى الموت لكن الذي شغل ذمته + +69 +00:09:45,410 --> 00:09:55,490 +بديون استغرقتماله استغرقت ماله أو استغرقت + +70 +00:09:55,490 --> 00:10:04,090 +جل ماله فنقول في حق هذا بأنه محجور عليه حتى في + +71 +00:10:04,090 --> 00:10:12,470 +الثلث ليش؟ لأن الثلثة ثلث وصيةأو هبة أو إبراء أو + +72 +00:10:12,470 --> 00:10:20,810 +وقف وهذا كله لا يتجاوز حكم الندب والاستحباب لكن رد + +73 +00:10:20,810 --> 00:10:28,570 +الديون لأصحابها واجبة والواجب مقدم على المندوب + +74 +00:10:28,570 --> 00:10:38,120 +بدنيل وهو أعظم أجرا أيضايعني لأن يقدّم ويؤاثر + +75 +00:10:38,120 --> 00:10:45,980 +المرء الفريضة على النافلة فإنه بذلك يعني يهدى إلى + +76 +00:10:45,980 --> 00:10:52,480 +الصواب وكذلك تسلمه هدايته إلى الصواب إلى عظيم + +77 +00:10:52,480 --> 00:10:57,720 +الأجر والثواب والدليل على ذلك حديث أبي هريرة رضي + +78 +00:10:57,720 --> 00:11:06,960 +الله عنه قالواسمحنا لي أن أذكره كاملا لأنه أعظيم + +79 +00:11:06,960 --> 00:11:12,240 +الفائدة قال صلى الله عليه وسلم يقول الله تعالى من + +80 +00:11:12,240 --> 00:11:20,260 +عاد لي وليا فقد آذنته بالحربوما تقرب إليّ عبدي + +81 +00:11:20,260 --> 00:11:27,640 +بشيء أحب إليّ مما افترضته عليه أحب إليّ مما + +82 +00:11:27,640 --> 00:11:35,380 +افترضته عليه أحب أفعل تفضيل يعني أحب الأعمال عند + +83 +00:11:35,380 --> 00:11:41,210 +الله على الإطلاق هي الفريضةثم قال وما زال عبدي + +84 +00:11:41,210 --> 00:11:49,330 +يتقرب إلي بالنوافل حتى أحبه فإذا أحببته كنت سمعه + +85 +00:11:49,330 --> 00:11:55,890 +الذي يسمع به وبصره الذي يبصر به ويده التي يبطش بها + +86 +00:11:55,890 --> 00:12:02,450 +ورجله التي يمشي بها ولئن سألني لأعطينه ولئن + +87 +00:12:02,450 --> 00:12:09,380 +استعاذني لأعيدنه تأملنا النفلة بعد الفريضةكم هو + +88 +00:12:09,380 --> 00:12:17,980 +عظيم أثرها، فإن الله جل وعلا يحب العبد الذي يتقن + +89 +00:12:17,980 --> 00:12:23,180 +الفريضة ويتبعها النافلة، ليست نافلة واحدة، بل + +90 +00:12:23,180 --> 00:12:31,100 +يستمر فعلا نافلةويكررها أ في رضا الرحمن فإذا أحبه + +91 +00:12:31,100 --> 00:12:36,540 +الله جل وعلا أعطاه سمعا مسخرا في الحق والخير + +92 +00:12:36,540 --> 00:12:43,680 +وأعطاه بصرا مسخرا في الحق والخير وأعطاه يدا مسخرة + +93 +00:12:43,680 --> 00:12:48,500 +في الحق والخير وأعطاه رجلا لا تسعى إلا في الحق + +94 +00:12:48,500 --> 00:12:56,530 +والخير ثم الله جل وعلا يقيمه مجاب الدعوةهو يؤيده + +95 +00:12:56,530 --> 00:13:02,630 +بإجابة الدعوة ولذلك يقسم الله تعالى و لإن الواو + +96 +00:13:02,630 --> 00:13:09,010 +هنا واو القسم و لإن سألني من المرغوبات لأعطينه و + +97 +00:13:09,010 --> 00:13:14,290 +اللام هنا لام القسم و لإن استعاذني من المرهوبات + +98 +00:13:14,840 --> 00:13:22,900 +لأعيذنه أي لأحفظنه وإيه و أؤمننه منها واضح الكلام + +99 +00:13:22,900 --> 00:13:30,690 +إذا هذا الذي عليه ديون أكلت جل ماله أو ماله كلهمن + +100 +00:13:30,690 --> 00:13:36,090 +غير المناسب من إيه؟ من الجهانة وعمل بصيرة إيه أن + +101 +00:13:36,090 --> 00:13:43,170 +يعني يتنكر لأصحاب الديون ويقدموا إيه؟ ويقدم عليهم + +102 +00:13:43,170 --> 00:13:49,930 +إيه؟ العملاء المندوبة من الوصية و و إلى غير ذلكبل + +103 +00:13:49,930 --> 00:13:55,330 +لا يبقى المندوب والحالة هذه مندوبا، لأن المندوب + +104 +00:13:55,330 --> 00:14:01,450 +إذا كان سبيلا في تضيع واجب، هل يبقى مندوبا؟ لا، + +105 +00:14:01,450 --> 00:14:06,290 +ينقلب إلى إيه؟ ينقلب إلى الكراهة وربما يصل إلى + +106 +00:14:06,290 --> 00:14:11,790 +الحرمة، لأن العلماء يقولون المباحو إذا تعين طريقا + +107 +00:14:11,790 --> 00:14:17,350 +إلى الواجب أخذ حكمةوفي المقابل المباح إذا تعيّن + +108 +00:14:17,350 --> 00:14:22,970 +طريقًا إلى الحرام أخذ حكمة، لا يبقى مباحًا أيوا + +109 +00:14:22,970 --> 00:14:29,830 +لذلك قال العلماء الوسائل تأخذ حكم المقاصد أو + +110 +00:14:29,830 --> 00:14:35,890 +الوسائل تأخذ حكم غاياتها فإذا كانت وسيلة الحرام + +111 +00:14:35,890 --> 00:14:42,210 +فعل مندوب أو فعل مندوب إليه كان المندوب حرامًاواضح + +112 +00:14:42,210 --> 00:14:48,850 +الكلام؟ ايه نعم بعدها قال والعبد لسيده يعني ونوع + +113 +00:14:48,850 --> 00:14:54,450 +آخر من أنواعي المحجور عليهم لمصلحة الغير إيمان + +114 +00:14:55,610 --> 00:15:02,450 +العبد لسيده يعني يحجر على العبد صيانة لحق سيده + +115 +00:15:02,450 --> 00:15:08,110 +وهذا من جميل الشرع من جميل الشرع فإنه شرع الله + +116 +00:15:08,110 --> 00:15:16,310 +ودينه سبحانه وتعالى نسأل الله أن يلزمنا التمسك به + +117 +00:15:16,310 --> 00:15:23,470 +وأن يقبضنا على هذا الدين الحنيف المبارك والعبد + +118 +00:15:26,250 --> 00:15:33,290 +لما عرضه العلماء في كتب الفروع ذكروه خمسة أنواع + +119 +00:15:33,290 --> 00:15:40,850 +الخمسة أنواع القنه وهو العبد العبد الخالص لشخص + +120 +00:15:40,850 --> 00:15:47,550 +واحد يعني القنه هو الغلام أو الأمة المملكان لشخص + +121 +00:15:47,550 --> 00:15:56,760 +واحد ملكا تما لم يشارك فيهما أحد والمدبرأيضًا هو + +122 +00:15:56,760 --> 00:16:05,040 +إيه؟ هو من ملكه شخص واحد أو شخصاني ثم وعداه بإيه؟ + +123 +00:16:05,040 --> 00:16:11,260 +بالعتق بعد موتهما أو بعد موته يعني قال يا هذا أو + +124 +00:16:11,260 --> 00:16:17,940 +يا فلان تعالى أنت حر بعد موتي أنت حر دبرة موتي لأن + +125 +00:16:17,940 --> 00:16:24,220 +الدبرة .. الدبرة آخر أجزائيأخر أجزاء الشيء أو هو + +126 +00:16:24,220 --> 00:16:30,560 +مما يل الشيء ولذلك من قال دُبر كل صلاة سبحان الله + +127 +00:16:30,560 --> 00:16:36,640 +ثلاثا وثلاثين والحمد لله ثلاثا وثلاثين والله أكبر + +128 +00:16:36,640 --> 00:16:43,420 +ثلاثا وثلاثين وإيه وأتمها بلا إله إلا الله غُفرت + +129 +00:16:43,420 --> 00:16:48,560 +له ذنوبه ولو كانت مثل زبد البحر قال من قال هذا + +130 +00:16:48,560 --> 00:16:54,810 +الدُبر الدُبر هنا بمعنى ماذا؟ما بعد الشيء، ما بعد + +131 +00:16:54,810 --> 00:16:59,410 +الشيء، لكن أحيانا يعني يذكروا الدبر في أيه؟ في + +132 +00:16:59,410 --> 00:17:04,270 +ألفاظ الشارع ويقصدوا منه آخر أجزاء الشيء، واضح + +133 +00:17:04,270 --> 00:17:09,290 +الأمر؟ أيام ما كان هو أيه؟ هو آخر أجزاء الشيء أو + +134 +00:17:09,290 --> 00:17:15,640 +هو مما يالي الشيءفقال أنت حر دُبُر موتي بعد موتي + +135 +00:17:15,640 --> 00:17:21,360 +فهذا النوع الثاني النوع الثالث المبعض الذي يشترك + +136 +00:17:21,360 --> 00:17:28,960 +فيه اثنان كل واحد منهم يملك بعضه يملك بعضه والرابع + +137 +00:17:28,960 --> 00:17:35,180 +أم الولد وهي الأمة المملكة في حجر سيدها يعني في + +138 +00:17:35,180 --> 00:17:41,480 +بيت سيدها أذن لهأذن له أن يصيب منها ما أحل الله + +139 +00:17:41,480 --> 00:17:54,280 +تعالى ولذلك قال ومما ملكت أيمانكم ملك + +140 +00:17:54,280 --> 00:18:03,330 +اليمين لو افترضنا أنهيعني أدرك منها ما أحلى الله + +141 +00:18:03,330 --> 00:18:11,190 +تعالى فإيه فاستبضعت منه احتبلت منه ثم وضعت فإذا + +142 +00:18:11,190 --> 00:18:19,190 +وضعت له ذكرا أو أنثى تسمى أم ولد تسمى أم ولد + +143 +00:18:19,190 --> 00:18:24,770 +الخامس المكاتب ولقد بسطته أو شراحته لكن فيما مضى + +144 +00:18:24,770 --> 00:18:26,790 +الآن + +145 +00:18:28,200 --> 00:18:35,460 +الحجر على العبد لسيده العبد المراد .. المراد به + +146 +00:18:35,460 --> 00:18:45,820 +هنا القنو والمدبر والمبعض وأم الولد وأم الولد ما + +147 +00:18:45,820 --> 00:18:50,720 +هو طبيعة أو ما هي طبيعة الحجر على الغلام أو على + +148 +00:18:50,720 --> 00:18:58,620 +العبد هنا؟ليس الحجر المالي، ليش؟ لأن العبد والحالة + +149 +00:18:58,620 --> 00:19:06,490 +هذه لا يملك شيئًا، بل لا يملك نفسهاهو عند سيده .. + +150 +00:19:06,490 --> 00:19:14,050 +هو عند سيده كالعجموات يعني كالإيه؟ كال .. ال .. ال + +151 +00:19:14,050 --> 00:19:19,990 +.. الشات أو البقرة أو مثلا الناقة متى أراد أن + +152 +00:19:19,990 --> 00:19:24,150 +يبيعها فعل متى أراد أن يهبها، أن يوصي بها، أن + +153 +00:19:24,150 --> 00:19:31,610 +يوقفها، أن يؤجرهاأن يعيرها كذلك غلامه أو أمته متى + +154 +00:19:31,610 --> 00:19:36,570 +أراد أن يبيعه، متى أراد أن يوصي به، متى أراد أن + +155 +00:19:36,570 --> 00:19:41,230 +يهبه، أن يؤجره، + +156 +00:19:41,230 --> 00:19:46,970 +الفرق أن هذا آدمي فله الكرامة الآدمية لقوله جل + +157 +00:19:46,970 --> 00:19:53,750 +وعلا من سورة الإسراءولقد كرمنا بني آدم وحملناهم في + +158 +00:19:53,750 --> 00:20:00,710 +البر والبحر ورزقناهم من الطيبات وفضلناهم على كثير + +159 +00:20:00,710 --> 00:20:07,550 +ممن خلقنا تفضيلة واضح يا بنات الطيبات إذا ما هي + +160 +00:20:07,550 --> 00:20:14,900 +طبيعة الحجر إذا لم يكن بين يدي أحد هؤلاء مالبل هو + +161 +00:20:14,900 --> 00:20:23,260 +ابتداءا هو مال لسيده لا يملك نفسه إذا ما هي طبيعة + +162 +00:20:23,260 --> 00:20:29,760 +الحجر؟ طبيعة الحجر في تصرفاته في أفعاله هو ملك + +163 +00:20:29,760 --> 00:20:35,960 +لسيده يحجر عليه أن يسخر جوارحه في خدمة غير سيده + +164 +00:20:35,960 --> 00:20:42,830 +بغير إذن يعني مثلا يبيت عند سيدهيطعم و يشرب عند + +165 +00:20:42,830 --> 00:20:46,970 +سيده ثم + +166 +00:20:46,970 --> 00:20:54,410 +إذا كان الصباح يسأل السيد أين فلان قالوا هو في + +167 +00:20:54,410 --> 00:21:00,090 +خدمة الجار الفلاني أو القريب الفلاني من غير أن + +168 +00:21:00,090 --> 00:21:07,340 +يأذن له السيد هل هذا يجوز شرعا؟ لا يجوزالإيه؟ + +169 +00:21:07,340 --> 00:21:15,180 +الرجل يملك هذا الغلام والغلام يعقه ويبر غيره يعق + +170 +00:21:15,180 --> 00:21:24,020 +سيده الذي يملكه ويبر غيره مئين من الأجانب الذين لا + +171 +00:21:24,020 --> 00:21:30,520 +يملكونه ولا يملكون جزء منه ولذلك الشارع الحكيم حجر + +172 +00:21:30,520 --> 00:21:38,820 +على هذا الغلام وعلى الأمه أن يتصرفى التصرفىالشائن + +173 +00:21:38,820 --> 00:21:44,480 +مثل هذا بغير إذن وليه يعني أن يسخر جوارحه بغير + +174 +00:21:44,480 --> 00:21:51,320 +سيده ومعنى الحجر مش فقط بيمنع هو من أن يتصرف كذلك + +175 +00:21:51,320 --> 00:21:58,680 +يمنع الغير يمنع الغير أن يستخدمهعلى حين غرة من + +176 +00:21:58,680 --> 00:22:05,020 +سيده أو من غير علم وإذن سيده يعني إذا فعله يكون + +177 +00:22:05,020 --> 00:22:12,120 +الغلام آثما ويكون المسخر له بغير علم وإذن السيد + +178 +00:22:12,120 --> 00:22:20,710 +آثما أيضا واضح الكلام؟وهذا يدعون ان نتحدث ايضا عن + +179 +00:22:20,710 --> 00:22:24,790 +الحجر على المكاتب + +180 +00:22:24,790 --> 00:22:33,620 +لكن الحجر على المكاتبيكون لمصلحتي المكاتب نفسه + +181 +00:22:33,620 --> 00:22:40,400 +والمكاتب يعني وهو السيد الذي ايه؟ يعني المصلحة هنا + +182 +00:22:40,400 --> 00:22:48,400 +مزدوجة المصلحة هنا مزدوجة له ولسيده وصورة الحجر + +183 +00:22:48,400 --> 00:22:57,310 +الآن طبيعة الكتاب تعال يا ابنيأنا أريد أن أسهم في + +184 +00:22:57,310 --> 00:23:04,870 +إيه و أعجل لك الحرنية لكن في مقابل أن نكتب بيننا + +185 +00:23:04,870 --> 00:23:12,110 +كتابة نضمنه مبلغا من المال تؤديه مقصدا في مقابل أن + +186 +00:23:12,110 --> 00:23:18,800 +آذن لك أن تعمل عند الناس بمهنتك أو حرفتكو كل ما + +187 +00:23:18,800 --> 00:23:25,080 +جمعت قدرا من المال اتيتني به او حافظته + +188 +00:23:26,990 --> 00:23:32,270 +حتى إذا أتممت .. أتممت القدر الموسوم في الكتاب + +189 +00:23:32,270 --> 00:23:38,890 +الذي بيننا وإيه وقبضته منك كنت حرا هذا الغلام .. + +190 +00:23:38,890 --> 00:23:44,490 +هذا الغلام بات كل ما تحصل شيئا من المال .. كل ما + +191 +00:23:44,490 --> 00:23:52,210 +تحصل شيئا من المال أعطاه لغير سيده تصرف به لغير + +192 +00:23:52,210 --> 00:23:58,870 +سيده .. هل هذا جائز؟ليش؟ لأنه يضر نفسه أولا بتأخير + +193 +00:23:58,870 --> 00:24:04,390 +الحرية عن نفسه ثم يضر بسيده لأن السيد لما كاتبه + +194 +00:24:04,390 --> 00:24:09,490 +أذن له أن يغيب عنه يعني تنازل عن خدمته المباشرة له + +195 +00:24:09,490 --> 00:24:14,430 +في مقابلة أن يعمل بمهنته ويأتي له لأقصاد الكتاب + +196 +00:24:14,430 --> 00:24:21,830 +فهذا إما يعجزه بالكلية عن أن يوفي بالكتاب الذي كتب + +197 +00:24:21,830 --> 00:24:28,420 +أو يؤخرهوفي ذلك ضرر ولذلك الشارع الحكيم حجر على + +198 +00:24:28,420 --> 00:24:36,380 +هذا المكاتب من أن يتصرف بالمال من أن يتصرف بالمال + +199 +00:24:36,380 --> 00:24:45,720 +إلا على ضوء ما اتفق عليه وسيده يعني كل ما تحصل على + +200 +00:24:45,720 --> 00:24:53,140 +قدر من المال بذله إلى سيده ومن الأنواع وهو الختام + +201 +00:24:55,710 --> 00:25:05,890 +المرتد هو المسلم الذي ارتكب من الأقوال أو الأفعال + +202 +00:25:05,890 --> 00:25:13,600 +ما يوجب كفره .. ما يوجب كفرهمن الأقوال كأن يسب + +203 +00:25:13,600 --> 00:25:21,140 +الله تعالى أو رسوله أو كتابه أو دينه أو ينكر + +204 +00:25:21,140 --> 00:25:27,920 +بلسانه معلوما من الدين بالضرورة كأن ينكر الصلاة أو + +205 +00:25:27,920 --> 00:25:37,350 +الزكاة أو الصوم أو الحج أو الجهادة أو غير ذلكوأما + +206 +00:25:37,350 --> 00:25:44,310 +الردة في الأفعال كأن يأتي بمناقض للكلمة الطيبة لا + +207 +00:25:44,310 --> 00:25:47,150 +إله إلا الله كأن + +208 +00:25:50,220 --> 00:25:59,360 +يشرك كأن يشرك في عبادة الله عز وجل مع الله أحدا من + +209 +00:25:59,360 --> 00:26:13,560 +إيه؟ من إنسان أو جن أو ملك أو حيوان أو شجر أو جماد + +210 +00:26:13,560 --> 00:26:17,280 +كذلك + +211 +00:26:18,550 --> 00:26:27,770 +من الردّة بالأفعال أن يسجد لغير الله عز وجل أن + +212 +00:26:27,770 --> 00:26:36,320 +ينذر لغير الله أن يذبح لغير الله أن يستعيذفيما لا + +213 +00:26:36,320 --> 00:26:42,180 +يقدر عليه إلا الله أن يستعيذ فيه بغير الله فهذا + +214 +00:26:42,180 --> 00:26:49,560 +كله من أسباب الردة إلا ما يدق و يخفى منه فلا نتعجل + +215 +00:26:49,560 --> 00:26:57,120 +الحكم على صاحبه حتى نبين له أن هذه أعمال كفرية + +216 +00:26:58,210 --> 00:27:05,250 +فالحذرة من أن تعود إليها ثانية فإذا عاد إليها بعد + +217 +00:27:05,250 --> 00:27:13,510 +إقامة الحجة عليه فإنه يعنييرتد و يكفر في اللقاء + +218 +00:27:13,510 --> 00:27:19,550 +القادم نتحدث عنه ان شاء الله نسأل الله أن يوفقنا و + +219 +00:27:19,550 --> 00:27:24,210 +إيا كنا لما يحب و يرضى و أن يثبتنا بالقول الثابت + +220 +00:27:24,210 --> 00:27:28,010 +في الحياة الدنيا و في الآخرة والحمد لله رب + +221 +00:27:28,010 --> 00:27:28,650 +العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/98LXtXCB5fQ.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/98LXtXCB5fQ.srt new file mode 100644 index 0000000000000000000000000000000000000000..469bf38db8b2a75ca02feb3f3b32fe6c611f1a06 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/98LXtXCB5fQ.srt @@ -0,0 +1,1095 @@ +1 +00:00:21,130 --> 00:00:25,010 +بسم الله الرحمن الرحيم إن الحمد لله نحمده و + +2 +00:00:25,010 --> 00:00:30,030 +نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا و + +3 +00:00:30,030 --> 00:00:35,930 +سيئات أعمالنا من يهديه الله فلا مضل له و من يضلل + +4 +00:00:35,930 --> 00:00:42,570 +فلا هادي له و أشهد أن لا إله إلا الله وحده لا شريك + +5 +00:00:42,570 --> 00:00:49,850 +له و أشهد أن محمدا عبده و رسوله هو بعده اللهم إني + +6 +00:00:49,850 --> 00:00:55,790 +أسألك بأني أشهد أنك أنت الله لا إله إلا أنت الأحد + +7 +00:00:55,790 --> 00:01:03,250 +الصمد الذي لم يلد ولم يولد ولم يكن له كفوا أحد أن + +8 +00:01:03,250 --> 00:01:08,050 +ترزقنا الإخلاص في القول و النية و العمل اللهم إنا + +9 +00:01:08,050 --> 00:01:15,510 +نسألك نفوسا مطمئنه راضية مرضية تؤمن بلقائك وتقنع + +10 +00:01:15,510 --> 00:01:21,930 +بعطائك وترضى بقضائك وتوقن أنه لا حول ولا قوة إلا + +11 +00:01:21,930 --> 00:01:29,090 +بك اللهم آت نفوسنا تقواها وزكها أنت خير من زكاها + +12 +00:01:29,090 --> 00:01:35,910 +أنت وليها ومولاها نعوذ بك من قلب لا يخشع ومن نفس + +13 +00:01:35,910 --> 00:01:42,330 +لا تشبع ومن عين لا تدمع ومن دعوة لا يستجاب لها + +14 +00:01:43,530 --> 00:01:49,110 +اللهم إننا نسألك إيمانا تخالط به بشاشة قلوبنا + +15 +00:01:49,110 --> 00:01:56,190 +ويقينا صادقة حتى نعلم أنه لن يصيبنا إلا ما كتبته + +16 +00:01:56,190 --> 00:02:03,920 +لنا ورضينا بما قسمته لنا يا أرحم الراحمين اللهم إننا + +17 +00:02:03,920 --> 00:02:09,780 +نسألك موجبات رحمتك وعزائم مغفرتك و السلامة من كل + +18 +00:02:09,780 --> 00:02:15,700 +بر و السلامة من كل إثم و الغنيمة من كل بر و الفوز + +19 +00:02:15,700 --> 00:02:23,220 +بالجنة و النجاة من النار اللهم بعلمك الغيب وقدرتك + +20 +00:02:23,220 --> 00:02:29,140 +على الخلق أحينا ما علمت الحياة خيرا لنا وتوفنا إذا + +21 +00:02:29,140 --> 00:02:34,580 +علمت الوفاة خيرا لنا اللهم إنا نسألك خشيتك في + +22 +00:02:34,580 --> 00:02:40,060 +الغيب و الشهادة و نسألك كلمة الحق في الغضب و الرضا + +23 +00:02:40,060 --> 00:02:46,860 +و نسألك القصد في الفقر و الغنى ونسألك نعيما لا ينفد + +24 +00:02:46,860 --> 00:02:54,240 +وقرة عين لا تنقطع ونسألك رضا بعد القضاء وبرد العيش + +25 +00:02:54,240 --> 00:03:00,540 +بعد الموت ونسألك لذة النظر إلى وجهك والشوق إلى + +26 +00:03:00,540 --> 00:03:08,840 +لقائك في غير ضراء مضرة ولا فتنة مضلة اللهم زيننا + +27 +00:03:08,840 --> 00:03:15,150 +بزينة الإيمان و اجعلنا هداتا مهتدين يا رحيم يا رحمن + +28 +00:03:15,150 --> 00:03:23,050 +اللهم علمنا ما ينفعنا وانفعنا بما علمتنا وزدنا علم + +29 +00:03:23,050 --> 00:03:33,130 +واجعل فصلنا الدراسي هذا فصلا مباركا حافلا بالفوائد + +30 +00:03:33,130 --> 00:03:42,650 +القيمة السديدة الصائبة المؤيدة بالإخلاص لوجهك + +31 +00:03:42,650 --> 00:03:50,770 +الكريم اللهم وأيدنا فيه بالعافية و بالهمة العالية + +32 +00:03:50,770 --> 00:03:57,330 +والعزيمة المضاءة في لزوم طاعتك وانفكاك عن معصيتك + +33 +00:03:57,330 --> 00:04:04,050 +واجعل اللهم .. واجعل اللهم العلم رحمًا بيننا اللهم + +34 +00:04:04,050 --> 00:04:10,310 +اجعله حجة لنا لا حجة علينا واصرف اللهم عن كل + +35 +00:04:10,310 --> 00:04:18,490 +الشواغل التي تشغلنا وتثنينا عن طلب مرضاتك و الانشغال + +36 +00:04:18,490 --> 00:04:26,630 +بطاعتك وعبادتك اللهم إننا نسألك قلوبا مفعمة بحبك + +37 +00:04:26,630 --> 00:04:36,630 +والصينة رطبة بذكرك وجوارح خاضعة لعظمتك ومنقادة + +38 +00:04:36,630 --> 00:04:42,830 +لطاعتك إنك ولي ذلك والقادر عليه والحمد لله رب + +39 +00:04:42,830 --> 00:04:51,080 +العالمين وصل الله وسلم عظارك على محمد أخوات الكلمات + +40 +00:04:51,080 --> 00:05:00,060 +من أجل النعم + +41 +00:05:00,060 --> 00:05:03,140 +وأفضل + +42 +00:05:03,140 --> 00:05:06,420 +الأزودة + +43 +00:05:06,420 --> 00:05:17,260 +نعمة العلم فإنه الزادو الأنيس والبضاعة الأشرف التي + +44 +00:05:18,680 --> 00:05:27,200 +اختار الله تعالى لها أنبلى خلقه وأشرفهم أطهرهم + +45 +00:05:27,200 --> 00:05:34,260 +أفئدهم وأزكاهم نفوسا وأصفاهم سرائرة وهم الأنبياء + +46 +00:05:34,260 --> 00:05:45,360 +والرسل فإن الله تعالى ما بعثهم بالحسب والنسب أو + +47 +00:05:45,360 --> 00:05:53,040 +بفصاحة اللسان أو وضاءة الصورة وإن كان قد انتظم لهم + +48 +00:05:53,040 --> 00:06:03,960 +هذا كله بل ابتعثهم بالعلم بالعلم الشرعي الذي يشمل + +49 +00:06:03,960 --> 00:06:13,600 +التوحيد والتشريع يرشد إلى هذا قوله تبارك وتعالى في + +50 +00:06:13,600 --> 00:06:20,280 +حق آدم عليه الصلاة والسلام واذ قال ربك للملائكة + +51 +00:06:20,280 --> 00:06:28,120 +إني جاعل في الأرض خليفة قالوا أتجعل فيها من يفسد + +52 +00:06:28,120 --> 00:06:37,300 +فيها ويسفك الدماء ونحن نسبح بحمدك ونقدس لك قال إني + +53 +00:06:37,300 --> 00:06:46,270 +أعلم ما لا تعلمون وعلم آدم الأسماء كلها ثم عرضهم + +54 +00:06:46,270 --> 00:06:55,850 +على الملائكة فقال أنبئوني .. أنبئوني بأسماء هؤلاء + +55 +00:06:55,850 --> 00:07:02,930 +إن كنتم صادقين قالوا سبحانك لا علم لنا إلا ما + +56 +00:07:02,930 --> 00:07:10,440 +علمتنا إنك أنت العليم الحكيم من فوائد الآية أن الله + +57 +00:07:10,440 --> 00:07:19,280 +جل وعلا علم آدم الأسماء وقد جهلتها الملائكة فلمّا + +58 +00:07:19,280 --> 00:07:28,800 +تميز آدم عن الملائكة بعلم أسماء المسميات كان جديرا + +59 +00:07:28,800 --> 00:07:36,460 +بأن يكون الخليفة في الأرض و + +60 +00:07:38,240 --> 00:07:43,440 +كذلك قال تبارك وتعالى في حق يوسف الصديقي عليه + +61 +00:07:43,440 --> 00:07:51,340 +الصلاة والسلام ولمّا بلغ أشده واستوى آتيناه حكما + +62 +00:07:51,340 --> 00:07:58,440 +وعلما وكذلك نجزي المحسنين وقال في حق موسى الكليم + +63 +00:07:58,440 --> 00:08:06,100 +عليه الصلاة والسلام ولمّا بلغ أشده آتيناه حكما + +64 +00:08:06,100 --> 00:08:14,040 +وعلما وكذلك نجزي المحسنين وقال في حق النبي الخاتم + +65 +00:08:14,040 --> 00:08:20,540 +الأمين عليه الصلاة والسلام هو الذي بعث في الأميين + +66 +00:08:20,540 --> 00:08:28,320 +رسولا منهم يتلو عليهم آياته ويزكيهم ويعلمهم + +67 +00:08:28,320 --> 00:08:34,560 +الكتابة والحكمة وإن كانوا من قبل لفي ضلال مبين + +68 +00:08:35,880 --> 00:08:44,200 +وجاءت السنة تؤكد رسالة القرآن تبين أن أشرف الناس + +69 +00:08:44,200 --> 00:08:53,040 +هم الذين يسرهم الله تعالى لأشرف العلوم وهو علم + +70 +00:08:53,040 --> 00:08:59,770 +الدين توحيدا وتشريعا قال صلى الله عليه وسلم الناس + +71 +00:08:59,770 --> 00:09:07,150 +معادن كمعادن الذهب والفضة خيرهم في الجاهلية خيرهم + +72 +00:09:07,150 --> 00:09:14,530 +في الإسلام إذا فقهوا وقال صلى الله عليه وسلم خيركم + +73 +00:09:14,530 --> 00:09:24,610 +من تعلم القرآن وعلمه يعني أنفس الناس وأفضلهم معدنا + +74 +00:09:24,610 --> 00:09:34,290 +أولئكم الذين يسرهم الله تعالى ووفقهم لتعلم القرآن + +75 +00:09:34,290 --> 00:09:45,290 +ووفقهم وأعانهم على تعليمه فخير هنا أفعل تفضيل لكن + +76 +00:09:45,290 --> 00:09:54,070 +العرب قد مضت فصاحتهم وبلاغتهم يقول قائلهم فلان خير + +77 +00:09:54,070 --> 00:10:02,050 +من فلان ولا يقول فلان أخير من فلان إلا على يعني + +78 +00:10:02,050 --> 00:10:10,890 +لغة شاذة عندهم فقوله خيركم من تعلم القرآن وعلمه أي + +79 +00:10:10,890 --> 00:10:18,430 +أنفسكم وأفضلكم وأشرفكم هو الذي وفقه الله تعالى + +80 +00:10:18,430 --> 00:10:25,650 +لتعلمي القرآن وتعليمه وقال صلى الله عليه وسلم من + +81 +00:10:25,650 --> 00:10:32,590 +يريد الله به خيرا يفقه في الدين ما الفخر إلا لأهل + +82 +00:10:32,590 --> 00:10:40,250 +العلم إنهم على الهدى لمن استهدا أدلاءه و قدر كل مرئي + +83 +00:10:40,250 --> 00:10:48,130 +ما كان يحسنه والجاهلون لأهل العلم أعداء ففوز بعلم + +84 +00:10:48,130 --> 00:10:57,020 +تعيش حيا به أبدا الناس موتى وأهل العلم أحياء في + +85 +00:10:57,020 --> 00:11:02,280 +الحديث عن أبي الدرداء رضي الله عنه قال قال رسول + +86 +00:11:02,280 --> 00:11:08,620 +الله صلى الله عليه وسلم من سلك طريقا يلتمس فيه + +87 +00:11:08,620 --> 00:11:15,800 +علما سهل الله له به طريقا إلى الجنة وإن الملائكة + +88 +00:11:15,800 --> 00:11:23,080 +لتضع أجنحتها لطالب العلم رضا بما يطلب وإن أهل + +89 +00:11:23,080 --> 00:11:30,030 +السماوات تأملناتأملنا في هذا فإن هو الله الشرف + +90 +00:11:30,030 --> 00:11:36,670 +العظيم وإن أهل السماوات وأهل الأرض حتى النملة في + +91 +00:11:36,670 --> 00:11:43,090 +جحريها والحوت في البحر ليصلون على معلم الناس الخير + +92 +00:11:43,090 --> 00:11:50,870 +وإن فضل العالم على العابد كفضل القمر ليلة البدر + +93 +00:11:50,870 --> 00:11:59,870 +على سائر الكواكب وهناكنقطة لطيفة أن النبي صلى الله + +94 +00:11:59,870 --> 00:12:07,990 +عليه وسلم نعت العالم بالقمر رغم أن الشمس أشد نورا + +95 +00:12:07,990 --> 00:12:17,490 +من القمر أفاد بعض أهل العلم بأن النبي صلى الله + +96 +00:12:17,490 --> 00:12:23,530 +عليه وسلم قد شبهه بالقمر ولم يشبهه بالشمس رغم أن + +97 +00:12:23,530 --> 00:12:25,350 +نورها أشد وأصطع + +98 +00:12:27,710 --> 00:12:39,030 +قال لأن الشمس لها نور نافع ومؤذن لها نور وضياء + +99 +00:12:39,030 --> 00:12:47,410 +نافع ومؤذن ولا كذلك القمر فإن نوره نافع ولا ضرر + +100 +00:12:47,410 --> 00:12:55,990 +فيه وهذا هو العالم هذا العالم المجود المدقق المحسن + +101 +00:12:55,990 --> 00:13:04,290 +المخلص لله سبحانه فإنه بلسم وترياق وإنه سياج سلامة + +102 +00:13:04,290 --> 00:13:14,450 +لأهله وأمته فإنه خير محض لا شر فيه ثم قال وإن أهلا + +103 +00:13:14,450 --> 00:13:22,640 +وإن العلماء ورثة الأنبياء وإن الأنبياء لم يورثوا + +104 +00:13:22,640 --> 00:13:31,120 +دينارا ولا درهما ولكنهم ورثوا العلم فمن أخذ به أخذ + +105 +00:13:31,120 --> 00:13:41,680 +بحظ وافر ولا أنسى أن أذكربأن طلب العلم أشرف بكثير + +106 +00:13:41,680 --> 00:13:51,860 +كثير من طلب الدنيا ومتاعها فإن طلب الدنيا مشغلة + +107 +00:13:51,860 --> 00:14:04,800 +لكن طلب العلم محمدة فإنه ينفع صاحبه فينفي عنه خبث + +108 +00:14:04,800 --> 00:14:13,740 +الجهالة و ينير قلبه و يرشد جوارحه إلى صراط الله + +109 +00:14:13,740 --> 00:14:22,220 +المستقيم فبالعلم يحرص مصالح دنيا وبالعلم ينتهي إلى + +110 +00:14:23,290 --> 00:14:31,770 +تمام مصالح أخرى فلا تفوته دنيا ولا تفوته آخرة يدرك + +111 +00:14:31,770 --> 00:14:41,410 +حظ الدنيا على تمام وجمال ويدرك حظ الآخرة على تمام + +112 +00:14:41,410 --> 00:14:46,670 +وكمال كذلك مما + +113 +00:14:46,670 --> 00:14:52,940 +يرشد إلى هذا حديث عقبة بن عامر رضي الله عنه وكان من + +114 +00:14:52,940 --> 00:14:59,340 +أهل الصفة قال أتى النبي صلى الله عليه وسلم الصفة + +115 +00:14:59,340 --> 00:15:08,860 +فقال أيكم يحب أن يأتي بطحان أو العقيق فيأتي من + +116 +00:15:08,860 --> 00:15:15,220 +هناك بناقتين كوماوين من غير إثم ولا قطيعة رحم + +117 +00:15:15,220 --> 00:15:23,380 +والمعنى أن النبي صلى الله عليه وسلم يقول لفُقراء + +118 +00:15:23,380 --> 00:15:34,140 +الصحابة الذين نفدت أزودتهم وذهبت أموالهم فتملكهم + +119 +00:15:34,140 --> 00:15:39,160 +الفقر فأذن لهم النبي صلى الله عليه وسلم أن يقيموا + +120 +00:15:39,160 --> 00:15:46,940 +في ناحية من نواحي المسجد الناحية هذه هي الصفة وإيه + +121 +00:15:46,940 --> 00:15:55,520 +و لقبوا أو نعتوا بها فكانوا يبيتون الأيام وربما + +122 +00:15:55,520 --> 00:16:02,340 +الشهر والشهرين حتى ييسر الله لأحدهم رزقا فيرتح + +123 +00:16:02,340 --> 00:16:10,580 +ليستقر ولينشئ أسرة ويستقبل حياتا حياة يعني بعيدة + +124 +00:16:10,580 --> 00:16:17,840 +عن ذاك المكان فقال + +125 +00:16:17,840 --> 00:16:20,560 +يا قوم أيكم + +126 +00:16:22,480 --> 00:16:29,200 +وانتم الفقراء يحبوا أن يأتيوا إلى بطحانة أو العقيق + +127 +00:16:29,200 --> 00:16:36,610 +و هما اسمها مكانين لا يبعدان كثيرا عن المدينة فيأتي + +128 +00:16:36,610 --> 00:16:42,590 +من هناك بناقتين كوماوين أي سمينتين عظيمتي السنان + +129 +00:16:42,590 --> 00:16:49,250 +من غير إثم يعني لا بطريق السرقة ولا بطريق الغصب + +130 +00:16:49,250 --> 00:16:56,110 +ولا بطريق الحرابة أو قطع الطريق أبدا يذهب إلى هناك + +131 +00:16:56,110 --> 00:17:03,490 +فيجد محسنين يبذلون النوق السمان بالبلاش بالمجان + +132 +00:17:04,280 --> 00:17:14,140 +هيبة فقالوا من غير إثم ولا قطيعة رحم يعني يدركوا + +133 +00:17:14,140 --> 00:17:21,680 +الناقة أو الناقتين أو أكثر منهما من غير يعني عقوق + +134 +00:17:21,680 --> 00:17:30,140 +لأب ولا لأم ولا لقرابة أو أحباب فقالوا كلنا يحب + +135 +00:17:30,140 --> 00:17:38,660 +ذلك يا رسول الله قال فلأن يأتي أحدكم المسجدة فيتعلم + +136 +00:17:38,660 --> 00:17:46,580 +آيتين خير له من ناقتين ثم قال وثلاث خير له من ثلاث + +137 +00:17:46,580 --> 00:17:58,340 +وأربع خير له من أربع ومن أعدادهن من الإبل ثم + +138 +00:17:58,340 --> 00:17:59,900 +في فضل العلم + +139 +00:18:05,770 --> 00:18:14,650 +عبر القرآن أن العلم هو الجهاد الكبير وهذا يؤذن أن + +140 +00:18:14,650 --> 00:18:23,010 +جهاد الشوكة والسنان هو دون العلم رتبة وفي كل خير + +141 +00:18:23,010 --> 00:18:31,450 +وذلك أن جهاد العدو لا يمكن أن يستقيم **و** أن يبلغ + +142 +00:18:31,450 --> 00:18:37,890 +الفواقة والإتقان إلا إذا تم **ّ** إلى علم الكتاب والسنة + +143 +00:18:37,890 --> 00:18:46,030 +والدليل على أن طلب العلم هو الجهاد الكبير الذي + +144 +00:18:46,030 --> 00:18:54,410 +يؤذن **بأن** أنواع الجهاد سواه هي دونه قول ربنا تبارك + +145 +00:18:54,410 --> 00:19:00,240 +وتعالى في صورة الفرقان وَلَوْ شِئْنَا لَبَعَثْنَا + +146 +00:19:00,240 --> 00:19:04,300 +فِي كُلِّ قَرْيَةٍ نَذِيرًا فَلَا تُطْعِ + +147 +00:19:04,300 --> 00:19:09,820 +الْكَافِرِينَ وَجَاهِدْهُم بِهِ جِهادًا كَبِيرًا + +148 +00:19:09,820 --> 00:19:17,160 +وجاهدهم به جهادًا **كبيرًا** أفاد العلماء أنها الضمير + +149 +00:19:17,160 --> 00:19:25,200 +عائد على علم الوحي كتابًا وسنتًا وقد لع **ّ**ته الله + +150 +00:19:25,200 --> 00:19:31,300 +تعالى بالجهاد الكبير ويتأيد هذا بحديث أبي هريرة + +151 +00:19:31,300 --> 00:19:37,460 +رضي الله عنه قال قال رسول الله صلى الله عليه وسلم + +152 +00:19:37,460 --> 00:19:50,280 +من خرج في طلب العلم فهو في سبيل الله حتى يرجع و **لـ** الله + +153 +00:19:50,280 --> 00:19:58,710 +در **ّ** أبي بكر بن دورايد من علماء سلفنا الصالحين رحمهم + +154 +00:19:58,710 --> 00:20:06,470 +الله تعالى قال أهلا وسهلا بالذين أحبهم وأودهم في + +155 +00:20:06,470 --> 00:20:14,120 +الله ذي الآلاء أهلا بقوم صالحين ذوي تقى غُر الوجوه + +156 +00:20:14,120 --> 00:20:21,540 +وزين كل ملائي يسعون في طلب الحديث بعفة وتوقر + +157 +00:20:21,540 --> 00:20:29,860 +وهنائة و **مـ** ملائي لهم المهابة والجلالة والنهى وفضائل + +158 +00:20:29,860 --> 00:20:37,840 +جلة عن الإحصاء و **مـ** مداد ما تجري به أقلامهم أزكى وأفضل + +159 +00:20:37,840 --> 00:20:44,760 +من دم الشهداء يا طالبي علم النبي محمد ما أنتم + +160 +00:20:44,760 --> 00:20:56,920 +و **سـ** واكم بسوائي وبعد فنحن إن شاء الله سنكون معا في + +161 +00:20:56,920 --> 00:21:04,970 +رحلة علمية عبر هذا الفصل الدراسي مع مساق قيم نفيس + +162 +00:21:04,970 --> 00:21:14,490 +يخص المعاملات الشرعية و **هو** + +163 +00:21:14,490 --> 00:21:25,350 +مساق معاملات اثنين و **هذا** المساق يجمع جملة من + +164 +00:21:25,350 --> 00:21:35,270 +العناوين النافعة يندرج تحت كل .. كل عنوان منها فروع + +165 +00:21:35,270 --> 00:21:49,050 +فقهية ومسائل شرعية من هذه العناوين الشركة + +166 +00:21:49,050 --> 00:21:52,530 +فيما + +167 +00:21:52,530 --> 00:22:01,130 +يتعلق بتعريفها مشروعيتها أنواعها إن كانت صحيحة أو + +168 +00:22:01,130 --> 00:22:10,570 +كانت فاسدة و **ما** يتبع ذلك من فروع فقهية وكذلك من + +169 +00:22:10,570 --> 00:22:14,270 +موضوعاته + +170 +00:22:14,270 --> 00:22:23,150 +القراض أو المضاربة لفظاني + +171 +00:22:24,140 --> 00:22:32,360 +مترادفان حقيقتهم واحدة و **يندرج** تحت القراض جملة من + +172 +00:22:32,360 --> 00:22:40,780 +الفوائد التعريف والمشروعية و أركان عقد المضاربة ثم + +173 +00:22:40,780 --> 00:22:47,100 +شروط عقد المضاربة و **انتهاء** عقد المضاربة ثم نرتحل بعد + +174 +00:22:47,100 --> 00:22:53,320 +ذلك إلى العارية فنتحدث عن تعريفها و مشروعيتها + +175 +00:22:53,320 --> 00:23:02,120 +و **حكمها** و أركانها ثم نتحدث بعد .. بعد عن أحكام تتعلق + +176 +00:23:02,120 --> 00:23:11,240 +بالعارية و بعد .. و بعد ذلك ننتقل إلى الصلح فنتحدث + +177 +00:23:11,240 --> 00:23:17,120 +عن تعريفه و مشروعية و **أنواعه** ثم عن أركان الصُلح + +178 +00:23:17,120 --> 00:23:24,540 +و مبطلاته و بعد الصُلح نرتحل إلى الوكالة لنتعرف على + +179 +00:23:24,540 --> 00:23:31,400 +معناها في اللغة و الاصطلاح و دليل مشروعيتها و أركان + +180 +00:23:31,400 --> 00:23:39,680 +عقد الوكالة و حدود تصرفات الوكيل ن **تـ** تحدث عن أحكام أخرى + +181 +00:23:39,680 --> 00:23:48,120 +تتعلق بهذا الموضوع ثم بعد ذلك نختم الحديث عن الحجر + +182 +00:23:48,120 --> 00:23:55,160 +و ما يتعلق به من أحكام فنتحدث عن معناه في اللغة + +183 +00:23:55,160 --> 00:24:02,240 +والاصطلاح عن مشروعيته و عن أسباب الحجر هناك حجر + +184 +00:24:02,240 --> 00:24:13,880 +بسبب السفة للصغير أو للكبير الذي ابتلي بالخبل أو + +185 +00:24:13,880 --> 00:24:20,290 +ضعف العقلي فلا يحسن التصرف في المال و كذلك نتحدث عن + +186 +00:24:20,290 --> 00:24:26,050 +ال **إيه**؟ عن سبب آخر من أسباب الحجر و هو الإفلاس أسأل + +187 +00:24:26,050 --> 00:24:32,050 +الله السلامة والعافية أن يبتلى الإنسان بديون تلحقه + +188 +00:24:32,050 --> 00:24:38,780 +فتأكل جميع ماله إن كان منقولا كالذهب والفضة و أوراق + +189 +00:24:38,780 --> 00:24:45,760 +النقد المعتمدة في الأمصار و البلاد أو كان ثابتا + +190 +00:24:45,760 --> 00:24:49,580 +متمثلا بالعقار و **ما** يلحقه + +191 +00:24:51,330 --> 00:24:57,510 +هذه إن شاء الله تعالى ستكون مفردات هذا المساق و هي + +192 +00:24:57,510 --> 00:25:04,750 +موزعة على خمسة عشر أسبوع نسأل الله سبحانه أن + +193 +00:25:04,750 --> 00:25:14,730 +يرزقنا دقة الفهم و **صحيحه** و أن يوفقنا إلى حسن العرض + +194 +00:25:14,730 --> 00:25:22,960 +والبيان و أن يوفقكن إلى دقة الفهم إنه جواد كريم + +195 +00:25:22,960 --> 00:25:30,880 +و **بالإجابة** جدير سبحانه وتعالى أما عن كتاب المادة + +196 +00:25:30,880 --> 00:25:38,000 +فقد اعتمد أخوتنا الأفاضل الذين سبقون بتدريس هذه + +197 +00:25:38,000 --> 00:25:45,460 +المادة عبر الفصول السابقة اعتمدوا على كتاب قيم + +198 +00:25:45,460 --> 00:25:56,730 +نفيس و هو مغني المحتاج للعلامة الشربنية و هو شرح قد + +199 +00:25:56,730 --> 00:26:05,710 +وضعه هذا العلامة على متن نفيس جدا جدا جدا و اسمه + +200 +00:26:05,710 --> 00:26:14,850 +منهاج الطالبين للإمام أبي زكريا شرف النووي رحمه + +201 +00:26:14,850 --> 00:26:21,070 +الله تعالى نحن إن شاء الله تعالى سنعتمد هذا الكتاب + +202 +00:26:21,070 --> 00:26:30,260 +و ذلك إن إخوتنا في الإدارة يعني نبهوا إلى ال **زهادة** + +203 +00:26:30,260 --> 00:26:40,480 +في تداول الملازم من أجل أن يعتاد الطالب على يعني + +204 +00:26:40,480 --> 00:26:49,600 +مصاحبة الكتب و كذلك يعني يقوى على قراءة ما فيها و + +205 +00:26:50,380 --> 00:26:57,640 +عقلي **ما** يستفادوا من يعني معانيها إن شاء الله تعالى + +206 +00:26:57,640 --> 00:27:01,460 +طريقته + +207 +00:27:01,460 --> 00:27:10,720 +العرض سأقرأ عليكن **الآيات** جملة جملة ثم أتبع ذلك + +208 +00:27:10,720 --> 00:27:19,360 +بالبيانة يعني أقرأ جملة ثم أشرحها و بعد ذلك نرتحل + +209 +00:27:19,360 --> 00:27:24,900 +إلى جملة أخرى ثم نشرحها قبل الارتحال لو خفي **ّ** شيء + +210 +00:27:24,900 --> 00:27:30,440 +على إحدى **كنة** شفاء العي السؤال هكذا قال صلى الله + +211 +00:27:30,440 --> 00:27:36,080 +عليه وسلم شفاء العي أي المريض أن **إيه** أن يسأل فإذا + +212 +00:27:36,080 --> 00:27:42,990 +سأل و تبصر بالإجابة فإن دا الجهالة و شر الأدواء + +213 +00:27:42,990 --> 00:27:49,870 +ينتفي عنه و يبرأ منه بإذن الله سبحانه وتعالى و + +214 +00:27:49,870 --> 00:27:56,750 +نمضي نحاول إن شاء الله في غرة كل محاضرة أن نسأل + +215 +00:27:56,750 --> 00:28:02,290 +قليلا من الأسئلة فيما يتعلق بما أخذنا في المحاضرة + +216 +00:28:02,290 --> 00:28:04,650 +التي قبلها إن شاء الله + +217 +00:28:08,020 --> 00:28:12,680 +بالنسبة للكتاب أرجو أن يكون موجودا في مكتبة **الـ** + +218 +00:28:12,680 --> 00:28:18,460 +الطالبة لكن لو لم يكن موجودا يمكنوا **أن** أدفع لكم + +219 +00:28:18,460 --> 00:28:21,980 +هذه النسخة + +220 +00:28:21,980 --> 00:28:27,640 +و تصورنا **المطلوب** .. تصورنا المطلوب إن شاء الله + +221 +00:28:27,640 --> 00:28:34,250 +تعالى بالنسبة لدرجاتي .. درجاتي .. درجات الامتحان + +222 +00:28:34,250 --> 00:28:41,650 +فهي مائة درجة موزعة على النحو التالي أربعون درجة + +223 +00:28:41,650 --> 00:28:48,570 +على أعمال الفصل و توزيعها ثلاثون على الامتحان الأول + +224 +00:28:48,570 --> 00:28:57,910 +و عشر درجات على الحضور عشر درجات على الحضور ثم ستون + +225 +00:28:57,910 --> 00:29:05,510 +درجة على الامتحان النهائي أتمنى حقيقة أن أجد حرصا + +226 +00:29:05,510 --> 00:29:15,830 +من أخواتي الطالبات على الحضور لأن يعني الحضورة + +227 +00:29:15,830 --> 00:29:27,130 +الأكثر سبب **يمنحنا** همة و يمنحنا جدبا و نشاطا و حيوية + +228 +00:29:27,130 --> 00:29:31,470 +في المحاضرة فليس من يعطي .. من يعطي + +229 +00:29:35,220 --> 00:29:41,180 +عشرة أو عشرة من الطالبات كمن يعطي مائة فإن الذي + +230 +00:29:41,180 --> 00:29:49,300 +يعطي مائة يستشرع عظمه المسئولية ثم كذلك يعلم أن + +231 +00:29:49,300 --> 00:29:59,620 +العدد كل ما زاد فهو مظن أن يفاجأ بإيه ب **يعني** طالبة + +232 +00:29:59,620 --> 00:30:04,860 +جزلة يعني جوادة متقنة تستطيع أن تسأل في إيه في + +233 +00:30:04,860 --> 00:30:11,140 +القضايا الخفية أو كذا الأمر الذي يعني يحفظه على أن + +234 +00:30:11,140 --> 00:30:12,220 +يعني + +235 +00:30:15,390 --> 00:30:23,370 +يقرأ و يثابر يتابع و يتفحص بحيث يأتي إلى طلابه + +236 +00:30:23,370 --> 00:30:32,690 +و طالباته و هو متمكن مستعد أن يشفي غليلهم و غليلهم + +237 +00:30:32,690 --> 00:30:38,910 +بالفوائد العلمية و يكون مؤهلا لأن يجيب عن الأسئلة + +238 +00:30:38,910 --> 00:30:41,990 +التي يعني تعرض عليه + +239 +00:30:48,650 --> 00:30:57,790 +أخونا الطيب الشيخ أسامة نصح أن نبكر الجيئة و ذلك + +240 +00:30:57,790 --> 00:31:05,770 +لأنهم حرصوا بارك الله فيهم أن يسجلوا و يصوروا هذه + +241 +00:31:05,770 --> 00:31:14,630 +المادة ل **يـ** ينتشر نفعه البقية طلاب و طالبات الجامعة في + +242 +00:31:14,630 --> 00:31:22,750 +سائر يعني كلياتها و أقسامها بل يتعدى النفع إن شاء + +243 +00:31:22,750 --> 00:31:29,130 +الله تعالى إلى العالم كله فكل من يتابع الجامعة + +244 +00:31:29,130 --> 00:31:35,400 +و يفتح على صفحة الجامعة و إيه؟ يمكنه أن يقرأ هذه + +245 +00:31:35,400 --> 00:31:40,800 +المادة أو يسمع لنا فينتفع و يستفيد و لذلك لو جئنا + +246 +00:31:40,800 --> 00:31:47,080 +متأخرين فإن هذا يعني يكون على حساب المادة العلمية + +247 +00:31:47,080 --> 00:31:52,940 +التي سنقدم و نشرحه إن شاء الله تعالى فننصح يعني أن + +248 +00:31:52,940 --> 00:32:00,470 +نأتي في أول أو في بداية المحاضرة و نحرص على ذلك حتى + +249 +00:32:00,470 --> 00:32:08,530 +لا يحصل مثل هذا بين الحين و الآخر يدقوا البابة من + +250 +00:32:08,530 --> 00:32:16,550 +ي **زعجنا** و يعني يقطعوا حضورنا و تواصلنا في .. في ما + +251 +00:32:16,550 --> 00:32:22,990 +نحن بصدده من الفوائد و الأحكام بقية + +252 +00:32:24,450 --> 00:32:32,630 +أن أعرف باسمي و ذلك أني يعني للمرة الأولى ألتقي + +253 +00:32:32,630 --> 00:32:40,570 +أخوات طيبات فأنا طالب و علم قليل أزاد و قصير + +254 +00:32:40,570 --> 00:32:46,210 +الباع اسمي سلمان نصر أحمد أدايا أسكن في حي الصبرة + +255 +00:32:46,210 --> 00:32:52,790 +في الناحية الشرقية من الجامعة الإسلامية و عضو هيئة + +256 +00:32:52,790 --> 00:32:58,810 +تدريس في كلية الشريعة و القانون أعملوا ضمن أخوتي + +257 +00:32:58,810 --> 00:33:04,170 +الأكارن الأفاضل و الأخوات الفضليات في هذه الكلية + +258 +00:33:04,170 --> 00:33:08,790 +الغراء العامرة + +259 +00:33:08,790 --> 00:33:10,770 +إن شاء الله تعالى + +260 +00:33:13,730 --> 00:33:20,270 +هذا ما اعتدت عليه في أول محاضرة من كل فصل دراسي + +261 +00:33:20,270 --> 00:33:26,430 +سنبدأ إن شاء الله تعالى بأول مفردات المادة في + +262 +00:33:26,430 --> 00:33:32,250 +لقائنا القادم إن شاء الله تعالى هذا ما في جعبتي في + +263 +00:33:32,250 --> 00:33:36,730 +المحاضرة الأولى إذا كان عندكنا سؤال أو استفسار + +264 +00:33:36,730 --> 00:33:37,930 +تفضلنا به + +265 +00:33:43,920 --> 00:33:50,800 +الكتاب قري عينا، الكتاب موجود عندي يعني + +266 +00:33:50,800 --> 00:33:57,240 +إن شاء الله تعالى أدفعه لكلنا لكن للشعب الأخير + +267 +00:33:58,130 --> 00:34:02,550 +ل **لـ** الشعب الأخيرة حتى أعرف جميع الطلاب و الطالبات + +268 +00:34:02,550 --> 00:34:09,290 +بالكتاب إن شاء الله و تعالى بعد ذلك يعني تتابعنا + +269 +00:34:09,290 --> 00:34:18,110 +مكتبة ال **طالبة** لإدراكه إن شاء الله ها هو مغني + +270 +00:34:18,110 --> 00:34:24,950 +المحتاج شرح المنهاج يعني منهاج الطالبين + +271 +00:34:34,270 --> 00:34:42,490 +في أي سؤال؟ إذا بارك الله فيكن و نعتاد في ختام كل + +272 +00:34:42,490 --> 00:34:48,610 +محاضرة أن 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--> 00:01:42,080 +في العقود كلها وإذا قلنا العقود كلها نقصد المقررة + +13 +00:01:42,080 --> 00:01:49,880 +في الشرع العقود الصحيحة التي قام الدليل الشرعي من + +14 +00:01:49,880 --> 00:01:59,320 +الكتاب أو السنة في تقريرها وإثباتها فيصح + +15 +00:01:59,320 --> 00:02:09,180 +أو تصح الوكالة في عقد البيع سواء في .. من طرف + +16 +00:02:09,180 --> 00:02:16,880 +البائع أو من طرف المشتري بمعنى يجوز للإنسان أن + +17 +00:02:16,880 --> 00:02:25,180 +يوكل رجلا يبيع له سلعته كما يجوز له أن يوكل رجلا + +18 +00:02:25,180 --> 00:02:33,040 +أن يشتري له السلعة التي يريد وكذلك في الإيجارة + +19 +00:02:33,590 --> 00:02:42,450 +وكذلك في الهبة يعني يجوز أن يوكل المرء شخصا غيره + +20 +00:02:42,450 --> 00:02:53,430 +في ايه؟ في هبة يعني جزء من ماله وكذلك يجوز التوكيل + +21 +00:02:53,430 --> 00:03:04,840 +في السلم والسلم عقد بيع لكن المبيع غائب موصوف في + +22 +00:03:04,840 --> 00:03:15,440 +الذمة بثمن عاجل و كذلك يجوز التوكيل في الرهن يجوز + +23 +00:03:15,440 --> 00:03:27,460 +للإنسان أن يوكل غيره إما .. إما أن ينوب عنه أن ينوب + +24 +00:03:27,460 --> 00:03:37,100 +عن الراهن صاحب العين المرهونة أو يكون نائبا عن + +25 +00:03:37,100 --> 00:03:45,100 +المرتهن عن المرتهن وهو صاحب الدين وهو صاحب الدين + +26 +00:03:45,100 --> 00:03:53,080 +كذلك يجوز التوكيل في النكاح يجوز للإنسان أن يوكل + +27 +00:03:53,080 --> 00:04:01,390 +آخرة يقول وكلتكان تخطب لي أو أن تزوجني فلانة أو أن + +28 +00:04:01,390 --> 00:04:09,830 +تزوجني امرأة ذاتها حسب و نسب و دين و كذلك يجوز + +29 +00:04:09,830 --> 00:04:18,610 +أيضا يجوز لولي المرأة أن يوكل غيره في تزويج ابنته + +30 +00:04:18,610 --> 00:04:28,280 +في تزويج ابنته و كذلك الطلاق يجوز للشخص أن يوكل + +31 +00:04:28,280 --> 00:04:40,660 +آخرة في تطليق مثلا زوجته فلانة وهكذا سائر العقود لو + +32 +00:04:40,660 --> 00:04:47,720 +تأملنا أخوات الكريمات في هذه العقود التي ذكرها + +33 +00:04:47,720 --> 00:04:54,260 +الإمام النووي رحمه الله سوف لا نجد لا نجد لكل .. + +34 +00:04:54,260 --> 00:05:00,500 +لكل عقد منها دليلا خاصا به لكن قد ورد الدليل في + +35 +00:05:00,500 --> 00:05:10,500 +بعضها ولما كانت الأحكام معللة عند أهل السنة + +36 +00:05:10,500 --> 00:05:16,180 +والجماعة يجوز عندئذ أن نلحق غيرها + +37 +00:05:17,770 --> 00:05:25,590 +بإيه بها أي أن نلحق غير ذات النص بإيه بالعقود ذات + +38 +00:05:25,590 --> 00:05:34,450 +النص فمثلا ورد ورد الدليل في التوكيل بالشراء كما + +39 +00:05:34,450 --> 00:05:38,970 +في حديث عروة البارقي رضي الله عنه فإن النبي صلى + +40 +00:05:38,970 --> 00:05:47,940 +الله عليه وسلم وكله وكله أن يشتريله أضحية فأعطاه + +41 +00:05:47,940 --> 00:05:57,530 +دينارا وقال اشتري اشتريليه؟ أضحية فاشترى شاتين ثم + +42 +00:05:57,530 --> 00:06:03,310 +باع إحداهما بدينار واتى النبي صلى الله عليه وسلم + +43 +00:06:03,310 --> 00:06:08,910 +بأضحية ودينار فإيه؟ فاغتبَط النبي صلى الله عليه + +44 +00:06:08,910 --> 00:06:15,510 +وسلم بصنيعه ودعى له بالبركة فكان لو باع ترابا لربح + +45 +00:06:15,510 --> 00:06:23,980 +به من فوائد الحديث من فوائد الحديث جوازه توكلي + +46 +00:06:23,980 --> 00:06:31,840 +المرء في الشراء فإذا كان الأمر كذلك يجوز توكيله في + +47 +00:06:31,840 --> 00:06:38,280 +البيع ويجوز توكيله في الإيجار ويجوز توكيله في + +48 +00:06:38,280 --> 00:06:48,360 +السلم لأن العقود هذه هي بيع الإيجار بيع لكن بيع + +49 +00:06:48,360 --> 00:06:55,260 +منافع وليس بيع أعيان والسلام بيع أعيان اللهم إلا + +50 +00:06:56,030 --> 00:07:04,430 +يقتضي لصحته شروطا زائدة لأنه بيع عين موصوفة في + +51 +00:07:04,430 --> 00:07:12,770 +الذمة فلا بد من تضمين العقد أوصافا في الذمة تنفي + +52 +00:07:12,770 --> 00:07:22,040 +الجهالة عن العين المبيعة وأما بالنسبة للنكاح فقد + +53 +00:07:22,040 --> 00:07:27,520 +ورد الدليل في هذا فإن النبي صلى الله عليه وسلم قد + +54 +00:07:27,520 --> 00:07:36,580 +وكل أبا رافع أن يزوجه ميمونة بنت + +55 +00:07:36,580 --> 00:07:40,700 +الحارث كذلك + +56 +00:07:40,700 --> 00:07:45,760 +في الطلاق فقد ثبت أن + +57 +00:07:50,340 --> 00:08:00,180 +رجلا كان زوجا لفاطمة بنت قيس فطلقها وبت طلاقها + +58 +00:08:00,180 --> 00:08:11,200 +فوكل رجلا أن يبلغها ذلك أو أن يطلقها و يبت طلاقها + +59 +00:08:11,200 --> 00:08:21,430 +و هكذا و هكذا قال في سائر العقود ثم قال كما يجوز + +60 +00:08:21,430 --> 00:08:27,390 +التوكيل في العقود يجوز التوكيل في فسخها أن يوكل + +61 +00:08:27,390 --> 00:08:33,690 +الشخص آخر في فسخ العقد في فسخ عقد البيع في فسخ عقد + +62 +00:08:33,690 --> 00:08:41,630 +الشراء إلى غير ذلك كذلك يجوز التوكيل في قبض الديون + +63 +00:08:41,630 --> 00:08:48,730 +يجوز التوكيل في قبض الديون وإقباضها في قبض الديون + +64 +00:08:48,730 --> 00:08:54,110 +وإقباضها ما معنى القبض و الإقباض أما القبض يعني + +65 +00:08:54,110 --> 00:09:05,910 +يجوز يجوز أن يوكل شخص آخر يقول يا فلان وكلتك في أن + +66 +00:09:05,910 --> 00:09:06,830 +تقبض + +67 +00:09:12,090 --> 00:09:21,770 +المال الذي يعطيكه فلان فإنه مالي كنت أقرته إياها + +68 +00:09:21,770 --> 00:09:28,730 +طبعا هذا على وجه التفصيل حتى تفهمنا وإلا فيجوز أن + +69 +00:09:28,730 --> 00:09:36,450 +يقول يا فلان وكلتك أن تقبض ديني الذي على فلان هذا + +70 +00:09:36,450 --> 00:09:41,610 +في القبض و أما في الإقباض يجوز للشخص أن يقول يا + +71 +00:09:41,610 --> 00:09:50,670 +فلان اذهب إلى جاري فلان فإيه فاطلب منه مثلا ألف + +72 +00:09:50,670 --> 00:09:58,550 +دولار دينا في ذمتي فيجوز أن ايه + +73 +00:10:01,830 --> 00:10:09,830 +أو عفوًا يا فلان لفلان عليّ دين فخذ + +74 +00:10:09,830 --> 00:10:16,310 +هذا الدين أعطه إياه فهذا هو الإقباض ثم أيضًا يجوز + +75 +00:10:16,310 --> 00:10:24,130 +في الدعوى والجواب يجوز أن أوكل شخصًا أن يدعي على + +76 +00:10:24,130 --> 00:10:34,290 +فلان أمام القضاء يجوز أن أوكل عن نفسي شخصا في رفع + +77 +00:10:34,290 --> 00:10:40,810 +الدعوى في القضاء عن فلان يعني عن خصيمي أو عمن + +78 +00:10:40,810 --> 00:10:50,470 +أخاصمه و كذلك في شأن الجواب و قال رحمه الله تعالى + +79 +00:10:52,500 --> 00:10:58,640 +وكذا في تملك المباحات كالإحياء والاستياد والاحتطاب + +80 +00:10:58,640 --> 00:11:08,020 +في الأظهر لا في الإقرار في الأصح إذن كما يجوز + +81 +00:11:08,020 --> 00:11:14,500 +التوكيل في العقود وفي الفسوخ وفي القبض والإقباض + +82 +00:11:14,500 --> 00:11:24,240 +قال العلماء يجوز أيضا في تملك المباحات يجوز في تملك + +83 +00:11:24,240 --> 00:11:30,540 +المباحات كالإحياء والمراد بالإحياء هنا إحياء + +84 +00:11:30,540 --> 00:11:39,100 +الموات إحياء الموات وهذا يكون في الأرض المملوكة + +85 +00:11:39,100 --> 00:11:46,740 +للدولة في الأرض المملوكة للدولة يجوز لولي الأمر أن + +86 +00:11:47,720 --> 00:11:57,100 +يعني يقطع .. يقطع لأناس أو لأشخاص يريد كل واحد + +87 +00:11:57,100 --> 00:12:03,900 +منهم أن يستصلح الأرض .. أن يستصلح الأرض لينتفع + +88 +00:12:03,900 --> 00:12:13,380 +منها ولينفع منها غيره فيجوز .. يجوز التوكيل في هذا + +89 +00:12:13,380 --> 00:12:24,090 +إيه الإحياء يعني مثلا طلبت أن أحيي أرضا فيجوز أن + +90 +00:12:24,090 --> 00:12:36,750 +أوكل شخصا أن يقبل هذا من نائب ولي الأمر الذي يزاول + +91 +00:12:36,750 --> 00:12:43,190 +هذا الأمر وينفذه + +92 +00:12:43,190 --> 00:12:51,310 +نائبا عن الإمام كذلك في شأن الاستياد في شأن + +93 +00:12:51,310 --> 00:12:57,430 +الاستياد يجوز لي أن أوكل غيري في الاستياد في حمل + +94 +00:12:57,430 --> 00:13:03,730 +الصيد في بذل الصيد أو في الجيئة بالصيد إلى غير ذلك + +95 +00:13:03,730 --> 00:13:11,110 +وكذلك الاحتطاب في الأظهر أما في الظاهري فلا يجوز + +96 +00:13:11,110 --> 00:13:19,870 +التوكيل في الاحتطاب قال لا في الإقرار في الأصح لا + +97 +00:13:19,870 --> 00:13:30,170 +يجوز التوكيل في الإقرار لأنه إخبار بحق كالشهادة + +98 +00:13:30,170 --> 00:13:37,350 +وهي من مسائل الخلاف فمن العلماء + +99 +00:13:37,350 --> 00:13:42,130 +من يقولوا يجوز التوكيل في الإقرار أما عند الشافعية + +100 +00:13:42,700 --> 00:13:48,520 +فلا يجوز .. لا يجوز أن أوكل غيري أن يقر عن نفسي + +101 +00:13:48,520 --> 00:13:55,820 +لأن الإقرار بمنزلة الشهادة ولا يجوز التوكيل في + +102 +00:13:55,820 --> 00:14:01,900 +الشهادة يعني لا يجوز أن أوكل غيري أن يشهد .. أن + +103 +00:14:01,900 --> 00:14:09,580 +يشهد بدلا عني .. بدلا عني لأن الشهادة يمين ولا يجوز + +104 +00:14:09,580 --> 00:14:19,020 +أن أوكل غيري ليحلف عني اليمين في الأمور + +105 +00:14:19,020 --> 00:14:28,440 +التي تختصي بذلك والذي يؤكد بأن الإقرار يمين حكم + +106 +00:14:28,440 --> 00:14:40,230 +اللعنة حكم اللعنة فإن أو عفوا حديث ماعز + +107 +00:14:40,230 --> 00:14:47,210 +بن مالك رضي الله عنه لما .. لما قارف .. لما قارف + +108 +00:14:47,210 --> 00:14:55,790 +وجاء يقر على نفسه بفعل الفاحشة النبي صلى الله عليه + +109 +00:14:55,790 --> 00:15:03,730 +وسلم راجعه في ذلك ثم بعث رسولا إلى أهله يسألهم أفي + +110 +00:15:03,730 --> 00:15:08,970 +صاحبكم لمن قال هو من أعقلنا يا رسول الله فالنبي + +111 +00:15:08,970 --> 00:15:15,370 +صلى الله عليه وسلم لما ايه لما على اختلاف في + +112 +00:15:15,370 --> 00:15:23,030 +الروايات قد قبل إقراره فرّده ثم جاء فأقر ثانية ثم + +113 +00:15:23,030 --> 00:15:30,470 +رده فجاء فأقر الثالثة رده ثم أقر الرابعة يقال بأن + +114 +00:15:30,470 --> 00:15:40,560 +إقرار ماعز بن مالك أربعة أو أربع مرات بين يدي + +115 +00:15:40,560 --> 00:15:43,940 +النبي صلى الله عليه وسلم وهذا ما ذهب إليه الحنفية + +116 +00:15:43,940 --> 00:15:54,940 +لينزل كل إقرار منها منزلة منزلة شاهد كأنما عندما + +117 +00:15:54,940 --> 00:16:04,260 +أقرّ عندما أقرّ حلف بالله عز وجل أنه قارف + +118 +00:16:04,260 --> 00:16:12,900 +وعندئذٍ كان اليمين بمنزلة ماذا؟ بمنزلة .. أو كان + +119 +00:16:12,900 --> 00:16:17,800 +اليمين .. كان الإقرار يمينا وكان اليمين بمنزلة + +120 +00:16:17,800 --> 00:16:19,040 +الشاهد + +121 +00:16:21,060 --> 00:16:29,800 +ثم بعدها قال ويصح في استفاء عقوبة آدمي ويصح في + +122 +00:16:29,800 --> 00:16:39,000 +استفاء عقوبة آدمي كقصاص وحد قذف وقيل لا يجوز إلا + +123 +00:16:39,000 --> 00:16:44,600 +بحضرة الموكل بيان + +124 +00:16:44,600 --> 00:16:55,000 +ذلك يصح التوكيل في استفاء عقوبة آدمي كقصاص وحد قذف + +125 +00:16:55,000 --> 00:17:02,040 +كسائر الحقوق ودليل ذلك حديث أبي هريرة رضي الله عنه + +126 +00:17:02,040 --> 00:17:10,700 +أن رجلا أتى النبي صلى الله عليه وسلم فقال يا رسول + +127 +00:17:10,700 --> 00:17:16,940 +الله إن ابني كان يعمل عصيفة عند هذا أي أجيرا عند + +128 +00:17:16,940 --> 00:17:24,240 +هذا فزنا بامرأته فقال رجل من أهل العلم أو قال رجل + +129 +00:17:24,240 --> 00:17:34,690 +على ابنك جلد مائة عفوًا على ابنك الرجم قال فافتديته + +130 +00:17:34,690 --> 00:17:42,190 +بمائة شات ووليدة ثم قال رجل من أهل العلم على ابنك + +131 +00:17:42,190 --> 00:17:47,270 +جلد مائة وتغريب عام فقال النبي صلى الله عليه وسلم + +132 +00:17:47,270 --> 00:17:54,790 +لأقضينا بينكما بقضاء الله تعالى على ابنك جلد مائة + +133 +00:17:54,790 --> 00:18:01,810 +وتغريب عام واذهب يا أنيس يقصد أنيسا الأسلمية رضي + +134 +00:18:01,810 --> 00:18:07,890 +الله عنه واذهب يا أنيس إلى امرأتي هذا فإن اعترفت + +135 +00:18:08,200 --> 00:18:16,580 +فارجمها طبعا هذا يمثل صورة من صور الوكالة فإن + +136 +00:18:16,580 --> 00:18:21,840 +النبي صلى الله عليه وسلم وكل أنيسا الأسلمي عن نفسه + +137 +00:18:21,840 --> 00:18:30,580 +في أن يذهب إلى المرأة ويقول هل قارفت الفاحشة مع + +138 +00:18:30,580 --> 00:18:38,730 +فلان كما يزعم و إن ايه؟ فإن قالت نعم أقام عليها + +139 +00:18:38,730 --> 00:18:45,410 +الحد كذلك + +140 +00:18:45,410 --> 00:18:53,470 +في إقامة الحد و كل عثمان ابن عثام رضي الله عنه عليا + +141 +00:18:53,470 --> 00:18:58,570 +رضي الله عنه في إقامة حد الشرب على الوليد بن عقبة + +142 +00:18:59,150 --> 00:19:07,170 +ووكل على الحسن في ذلك فأبى الحسن فوكل عبد + +143 +00:19:07,170 --> 00:19:16,210 +الله بن جعفر رضي الله عنهما وأقامه وعليه + +144 +00:19:16,210 --> 00:19:19,910 +يعده + +145 +00:19:20,800 --> 00:19:29,700 +عبد الله بن جعفر قام يقيم الحد ينفذه على من + +146 +00:19:29,700 --> 00:19:38,780 +استوجبه واستحقه وعليه يعد السياط يعد السياط حتى لا + +147 +00:19:38,780 --> 00:19:47,990 +يقعوا في الحيف أو الظلم أما التوكيل في إثبات الحدود + +148 +00:19:47,990 --> 00:19:54,150 +فمنها ما يكون حقا لله كالزنا وشرب الخمر ولا خصومة + +149 +00:19:54,150 --> 00:19:59,550 +فيه ومنها ما يكون حقا للعبد كالقصاص والقذف و + +150 +00:19:59,550 --> 00:20:08,330 +يختلف الحكم في كل منها أما بالنسبة للوكالة في + +151 +00:20:08,330 --> 00:20:17,280 +إثبات الحدود كالقصاص والقذف فالوكالة في + +152 +00:20:17,280 --> 00:20:24,440 +إثبات الحدود جائزة وهذا قول الجمهور منهم الشافعية + +153 +00:20:24,440 --> 00:20:31,740 +والحنفية والمالكية والحنابلة ودليل الجمهور هو أن + +154 +00:20:31,740 --> 00:20:39,340 +ذلك حق الآدمي والحاجة داعية فيه إلى التوكيل وخالف + +155 +00:20:39,340 --> 00:20:47,190 +في ذلك أبو يوسف من الحنفية ثانيا هل يجوز التوكيل في + +156 +00:20:47,190 --> 00:20:52,830 +إثبات الحدود التي هي حقوق لله تعالى وليس فيها خصومة + +157 +00:20:52,830 --> 00:20:58,430 +كالزنا والسرقة وشرب الخمر أيضا هذا خلاف بين أهل + +158 +00:20:58,430 --> 00:21:06,790 +العلم لكن الشافعية الذين يعنون قولهم ومذهبهم قد + +159 +00:21:06,790 --> 00:21:11,570 +أفادوا أنه لا يجوز التوكيل فيها + +160 +00:21:15,020 --> 00:21:20,720 +ثم بعد ذلك قال الإمام النووي رحمه الله وليكن + +161 +00:21:20,720 --> 00:21:28,220 +الموكل فيه معلوما من بعض الوجوه ولا يشترط علمه من + +162 +00:21:28,220 --> 00:21:35,640 +كل وجه فلو قال وكلتك في كل قليل وكثير أو في كل + +163 +00:21:35,640 --> 00:21:46,310 +أموري أو فوتت إليك كل شيء لم يصح كلام نفيس إذا + +164 +00:21:46,310 --> 00:21:50,590 +لابد + +165 +00:21:50,590 --> 00:21:56,870 +في الموكل فيه أن يكون معلوما لكن + +166 +00:21:56,870 --> 00:22:06,390 +قصد العلماء من آية العلم هنا ليس العلم من كل وجه + +167 +00:22:06,390 --> 00:22:16,700 +ليس العلم من كل وجه وإنما العلم بما ينفي + +168 +00:22:16,700 --> 00:22:24,850 +الغرر الفاحشة أو الغرر الكبير في الموكل فيه فإذا + +169 +00:22:24,850 --> 00:22:32,430 +انتفى غرر كبير فإنه يتسامح بالغرر اليسير وذلك أن + +170 +00:22:32,430 --> 00:22:41,050 +عادة العقلاء مضت على التعافي وعلى التسامح في الغرر + +171 +00:22:41,050 --> 00:22:50,690 +اليسير ثم الغرر اليسير يعني متعذر الخروج عنه + +172 +00:22:50,690 --> 00:23:01,430 +متعذر البراء منه وذلك أن الوكيل لا يمكن أن يكون + +173 +00:23:01,430 --> 00:23:09,930 +كالأصيل لا يمكن أن يكون كالأصيل فأنا إذا وكلت شخصا + +174 +00:23:09,930 --> 00:23:16,770 +في شراء متاع في المعظم الغالب أخوات الكلمات لا + +175 +00:23:16,770 --> 00:23:26,020 +يكون لا يكون هذا الوكيل يعني كالموكلك في + +176 +00:23:26,020 --> 00:23:33,120 +لو أنه زاول الأمر بنفسه لو أنه زاول الأمر بنفسه + +177 +00:23:33,120 --> 00:23:45,280 +بمعنى هل هل تراينا بأن أختك + +178 +00:23:45,280 --> 00:23:54,190 +مثلا إذا اشترت لك جلبابا أو خمارا هل يمكن أن تكون + +179 +00:23:54,190 --> 00:24:02,870 +باتقانك أنت لو ذهبت وزاولت الأمر بنفسك؟ ولذلك كثير + +180 +00:24:02,870 --> 00:24:09,350 +كثير ما يقع في حياتنا اليومية إذا وكل أحد أحد + +181 +00:24:09,350 --> 00:24:15,490 +أفراد أسرته في شراء متاعين أنه بعد شرائه والجيئة + +182 +00:24:15,490 --> 00:24:22,990 +به ربما أو في الغالب يعني يكونوا لإيه ل + +183 +00:24:22,990 --> 00:24:29,970 +ل للموكل وجهته نظر فيه يعني لماذا جئت بهذا + +184 +00:24:29,970 --> 00:24:35,570 +اللون لو أنك جئت به أفضل من هذا هذا غالي الثمن + +185 +00:24:35,570 --> 00:24:42,930 +يعني لو أنك سوامته يعني في هذا الشيء إلى غير ذلك + +186 +00:24:43,700 --> 00:24:51,860 +المهم المهم أن الوكالة مظنة الغرر مظنة الغرر لكنها + +187 +00:24:51,860 --> 00:24:58,660 +لا تصح في الغرر الكبير وتصح في الغرر اليسير لأنه + +188 +00:24:58,660 --> 00:25:08,420 +لابد منه لابد من حصوله مهما حرصنا على مجافاته + +189 +00:25:08,420 --> 00:25:11,880 +والحذر من الوقوع فيه + +190 +00:25:14,710 --> 00:25:23,090 +مدى أن الغرر الكبير ممنوع منه ولا تصح الوكالة في + +191 +00:25:23,090 --> 00:25:28,570 +أي شيء فيه غرر كبير اقتضى + +192 +00:25:28,570 --> 00:25:40,350 +ذلك أن الشخص لو قال لآخر وكلتك + +193 +00:25:40,350 --> 00:25:53,240 +في كل قليل وكثير من مال فراحة فتصدق بكل مال موكله + +194 +00:25:53,240 --> 00:26:06,620 +فهذا لا يصح وذلك أنه يقع غررا فاحشا والغرر الفاحش + +195 +00:26:06,620 --> 00:26:15,450 +مدفوع ثم إن الله جل وعلا نهى عن ذلك بقوله تعالى و + +196 +00:26:15,450 --> 00:26:22,070 +لا تجعل يدك مغلولة إلى عنقك ولا تبصطها كل البسط + +197 +00:26:22,070 --> 00:26:30,150 +فتقعد ملوما محصورا يعني كذلك النبي صلى الله عليه + +198 +00:26:30,150 --> 00:26:36,470 +وسلم في حديث سعد قال سعد عادني النبي صلى الله عليه + +199 +00:26:36,470 --> 00:26:42,630 +وسلم من وجع اشتد به فقلت يا رسول الله لقد بلغ به + +200 +00:26:42,630 --> 00:26:48,910 +من الوجع ما ترا وأني ذو مال أفأتصدق بكل مالي؟ قال + +201 +00:26:48,910 --> 00:26:59,580 +لا فهذا غبن غبن على الورثة قال فبشطره قال لأ قال + +202 +00:26:59,580 --> 00:27:07,120 +فبثلثه قال الثلث والثلث كثير لأن تذر ورثتك أغنياء + +203 +00:27:07,120 --> 00:27:13,220 +خير من أن تذرهم عالة يتكففون الناس + +204 +00:27:17,670 --> 00:27:23,150 +لو قال له وكلتك في كل قليل أو كثير أو في كل أموري + +205 +00:27:23,150 --> 00:27:31,990 +أو فوتت إليك كل شيء فهذا لم يصح عندنا + +206 +00:27:31,990 --> 00:27:37,610 +وكذلك عند الحنفية لأنه مظنة الغرر الفاحش والغرر + +207 +00:27:37,610 --> 00:27:44,290 +الفاحش ينقلب على عقد الوكالة بالإيه؟ بالنقض والفساد + +208 +00:27:44,290 --> 00:27:51,790 +أما لو كان الغرر يعني يسيرا يعني في وجه من الوجوه + +209 +00:27:51,790 --> 00:28:00,490 +فهو إيه؟ فهو يعني مقبول والوكالة صحيحة وإن قال في + +210 +00:28:00,490 --> 00:28:07,850 +بيع أموالي وعتق أرقائي صحة وإن قال في بيع أموالي + +211 +00:28:07,850 --> 00:28:15,130 +وعتق أرقائي صحة بيان هذا إن قال الأصيل للوكيل + +212 +00:28:15,130 --> 00:28:22,230 +وكلتك في بيع أموالي وقض ديوني واستفاء ديوني من + +213 +00:28:22,230 --> 00:28:23,830 +المدينين + +214 +00:28:25,710 --> 00:28:34,810 +وعتق أرقائي ورد ودائعي ومخاصمة خصمائي ونحو ذلك صح + +215 +00:28:34,810 --> 00:28:43,930 +منهم وإن جهل الوكيل الأموال والديون ومن هي عليه + +216 +00:28:43,930 --> 00:28:50,770 +والأرقاء والودائع ومن هي عنده والخصومة وما فيه + +217 +00:28:50,770 --> 00:28:58,010 +الخصومة أو جهل الموكل نفسه فهذا يعني سهل مادام أنه + +218 +00:28:58,010 --> 00:29:02,890 +قال + +219 +00:29:02,890 --> 00:29:04,870 +له هذا الكلام فإنه + +220 +00:29:07,940 --> 00:29:15,940 +فإن إتقان الوكالة تقتضي منه أن يتثبت بعد ذلك إما + +221 +00:29:15,940 --> 00:29:23,620 +من الكراريس أو من الوثائق المكتوبة أو ما شابه + +222 +00:29:23,620 --> 00:29:30,320 +بيطلع عليها الوكيل ثم يذهب فيتابع لاستفاء تلك + +223 +00:29:30,320 --> 00:29:32,420 +الديون والحقوق + +224 +00:29:34,270 --> 00:29:45,200 +فهذا كله تصح فيه الوكالة والجهالة من قبل الموكل أو + +225 +00:29:45,200 --> 00:29:51,880 +من قبل الوكيل عند العقد لا تصير العقد فاسدا لأن + +226 +00:29:51,880 --> 00:30:00,540 +الوكيل يراجع الوثائق ويتثبت + +227 +00:30:00,540 --> 00:30:06,220 +منها وهذا يجعله + +228 +00:30:07,230 --> 00:30:16,350 +بمنع عن الغرر الفاحش كذلك + +229 +00:30:16,350 --> 00:30:23,270 +قال الإمام رحمه الله وإن وكله في شراء عبد وجب بيان + +230 +00:30:23,270 --> 00:30:31,950 +نوعه أو دار وجب بيان المحلة والسكة لا قدر الثمن في + +231 +00:30:31,950 --> 00:30:34,890 +الأصح وهذا كلام نفيس + +232 +00:30:37,430 --> 00:30:49,550 +إن وكل شخص آخر في شراء عبد وجب على الموكل بيان نوعه + +233 +00:30:49,550 --> 00:30:58,810 +يعني أن يقول أوليده غلاما مثلا غلاما تركيا أو + +234 +00:30:58,810 --> 00:31:08,100 +غلاما فارسيا مثلا أو هنديا ولا يكفي ذكر الجنس عبد + +235 +00:31:08,100 --> 00:31:14,220 +كعبد لاختلاف الأغراض بذلك وإن تباينت أصناف نوع + +236 +00:31:14,220 --> 00:31:23,500 +واجب بيانه الصنف يعني إذا مثلا كان العبيد أصناف كان + +237 +00:31:23,500 --> 00:31:29,780 +العبيد أصناف منهم الأعجمي ومنهم العربي إلى غير ذلك + +238 +00:31:29,780 --> 00:31:37,380 +فلا بد عندئذ من تحديد الوصف حتى حتى ينفي + +239 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لا شريك لها و أشهد أن محمدا عبده + +5 +00:00:45,490 --> 00:00:47,070 +و رسوله و بعد + +6 +00:00:49,860 --> 00:00:54,320 +قال الإمام النووي رحمه الله تعالى في منهاج + +7 +00:00:54,320 --> 00:01:03,040 +الطالبين و يصح في طرفين بيع و هبة و سلم و رهن و + +8 +00:01:03,040 --> 00:01:10,940 +نكاح و طلاق و سائر العقود و الفسوف و قبض الديون و + +9 +00:01:10,940 --> 00:01:17,200 +إقباضها و الدعوة و الجواب بيان + +10 +00:01:17,200 --> 00:01:17,600 +هذا + +11 +00:01:20,530 --> 00:01:28,790 +أن الوكالة تدخل + +12 +00:01:28,790 --> 00:01:42,080 +في العقود كلها وإذا قلنا العقود كلها نقصدالمقررة + +13 +00:01:42,080 --> 00:01:49,880 +في الشرع العقودة الصحيحة التي قام الدليل الشرعي من + +14 +00:01:49,880 --> 00:01:59,320 +الكتاب أو السنة في تقريرها وإثباتها فيصح + +15 +00:01:59,320 --> 00:02:09,180 +أو تصح الوكالة في عقد البيعسواء في .. من طرف + +16 +00:02:09,180 --> 00:02:16,880 +البائع أو من طرف المشتري بمعنى يجوز للإنسان أن + +17 +00:02:16,880 --> 00:02:25,180 +يوكل رجلا يبيع له سلعته كما يجوز له أن يوكل رجلا + +18 +00:02:25,180 --> 00:02:33,040 +أن يشتري له السلعة التي يريد وكذلك في الإيجارة + +19 +00:02:33,590 --> 00:02:42,450 +وكذلك في الهبة يعني يجوز أن يوكل المرء شخصا غيره + +20 +00:02:42,450 --> 00:02:53,430 +في ايه؟ في هبة يعني جزء من ماله وكذلك يجوز التوكيل + +21 +00:02:53,430 --> 00:03:04,840 +في السلم والسلم عقد بيعلكن المبيع غائب موصوف في + +22 +00:03:04,840 --> 00:03:15,440 +الذمة بثمن عاجل و كذلك يجوز التوكيل في الرهن يجوز + +23 +00:03:15,440 --> 00:03:27,460 +للإنسان أن يوكل غيره إما .. إما أن ينوب عنهأن ينوب + +24 +00:03:27,460 --> 00:03:37,100 +عن الراهن صاحب العين المرهونة أو يكون نائبا عن + +25 +00:03:37,100 --> 00:03:45,100 +المرتهن عن المرتهن وهو صاحب الدين وهو صاحب الدين + +26 +00:03:45,100 --> 00:03:53,080 +كذلك يجوز التوكيل في النكاح يجوز للإنسان أن يوكل + +27 +00:03:53,080 --> 00:04:01,390 +آخرة يقول وكلتكان تخطب لي او ان تزوجني فلانة او ان + +28 +00:04:01,390 --> 00:04:09,830 +تزوجني امرأة ذاتها حسب و نسب و دين و كذلك يجوز + +29 +00:04:09,830 --> 00:04:18,610 +ايضا يجوز لولي المرأة ان يوكل غيره في تزويج ابنته + +30 +00:04:18,610 --> 00:04:28,280 +في تزويج ابنته و كذلكالطلاق يجوز للشخص أن يوكل + +31 +00:04:28,280 --> 00:04:40,660 +آخرة في تطليق مثلا زوجه فلانة وهكذا سائر العقود لو + +32 +00:04:40,660 --> 00:04:47,720 +تأملنا أخوات الكريمات في هذه العقود التي ذكرها + +33 +00:04:47,720 --> 00:04:54,260 +الإمام النووي رحمه الله سوف لا نجدلا نجد لكل .. + +34 +00:04:54,260 --> 00:05:00,500 +لكل عقد منها دليلا خاصا به لكن قد ورد الدليل في + +35 +00:05:00,500 --> 00:05:10,500 +بعضها ولمّا كانت الأحكام معللة عند أهل السنة + +36 +00:05:10,500 --> 00:05:16,180 +والجماعة يجوز عند إذن أن نلحق غيرها + +37 +00:05:17,770 --> 00:05:25,590 +بإيه بها أي أن نلحق غير ذات النص بإيه بالعقود ذات + +38 +00:05:25,590 --> 00:05:34,450 +النص فمثلا ورد ورد الدليل في التوكيل بالشراء كما + +39 +00:05:34,450 --> 00:05:38,970 +في حديث عروة البارقي رضي الله عنه فإن النبي صلى + +40 +00:05:38,970 --> 00:05:47,940 +الله عليه وسلم وكله وكله أن يشتريله أضحية فأعطاه + +41 +00:05:47,940 --> 00:05:57,530 +دينارا وقال اشتري اشتريليه؟ أضحية فاشترى شاتين ثم + +42 +00:05:57,530 --> 00:06:03,310 +باع إحداهما بدينار واتى النبي صلى الله عليه وسلم + +43 +00:06:03,310 --> 00:06:08,910 +باضحية ودينار فإيه؟ فاغطبط النبي صلى الله عليه + +44 +00:06:08,910 --> 00:06:15,510 +وسلم بصنيعه ودعى له بالبركة فكان لو باع ترابا لربح + +45 +00:06:15,510 --> 00:06:23,980 +به من فوائد الحديث من فوائد الحديث جوازهتوكيلي + +46 +00:06:23,980 --> 00:06:31,840 +المرء في الشراء فإذا كان الأمر كذلك يجوز توكيله في + +47 +00:06:31,840 --> 00:06:38,280 +البيع ويجوز توكيله في الإيجار ويجوز توكيله في + +48 +00:06:38,280 --> 00:06:48,360 +السلم لأن العقود هذه هي بيعالإيجار بيع لكن بيع + +49 +00:06:48,360 --> 00:06:55,260 +منافع وليس بيع أعيان والسلام بيع أعيان اللهم إلا + +50 +00:06:56,030 --> 00:07:04,430 +يقتضي لصحته شروطا زائدة لأنه بيع عين موصوفة في + +51 +00:07:04,430 --> 00:07:12,770 +الذمة فلا بد من تضمين العقد أوصافا في الذمة تنفي + +52 +00:07:12,770 --> 00:07:22,040 +الجهالة عن العين المبيعةوأما بالنسبة للنكاح فقد + +53 +00:07:22,040 --> 00:07:27,520 +ورد الدليل في هذا فإن النبي صلى الله عليه وسلم قد + +54 +00:07:27,520 --> 00:07:36,580 +وكل أبا رافع أن يزوجه ميمونة بنت + +55 +00:07:36,580 --> 00:07:40,700 +الحارث كذلك + +56 +00:07:40,700 --> 00:07:45,760 +في الطلاق فقد ثبت أن + +57 +00:07:50,340 --> 00:08:00,180 +رجلا كان زوجا لفاطمة بنت قيس فطلقها و بت طلاقها + +58 +00:08:00,180 --> 00:08:11,200 +فوكل رجلا ان يبلغها ذلك او ان يطلقها و يبت طلاقها + +59 +00:08:11,200 --> 00:08:21,430 +و هكذا و هكذا قالفي سائر العقود ثم قال كما يجوز + +60 +00:08:21,430 --> 00:08:27,390 +التوكيل في العقود يجوز التوكيل في فسخها أن يوكل + +61 +00:08:27,390 --> 00:08:33,690 +الشخص آخر في فسخ العقد في فسخ عقد البيع في فسخ عقد + +62 +00:08:33,690 --> 00:08:41,630 +الشراء إلى غير ذلك كذلك يجوز التوكيلفي قبض الديون + +63 +00:08:41,630 --> 00:08:48,730 +يجوز التوكيل في قبض الديون وإقباضها في قبض الديون + +64 +00:08:48,730 --> 00:08:54,110 +وإقباضها ما معنى القبض و الإقباض أما القبض يعني + +65 +00:08:54,110 --> 00:09:05,910 +يجوز يجوز أن يوكل شخص آخر يقول يا فلان وكلتك في أن + +66 +00:09:05,910 --> 00:09:06,830 +تقبض + +67 +00:09:12,090 --> 00:09:21,770 +المال الذي يعطيكه فلان فإنه مالي كنت أقرته إياها + +68 +00:09:21,770 --> 00:09:28,730 +طبعا هذا على وجه التفصيل حتى تفهمنا وإلا فيجوز أن + +69 +00:09:28,730 --> 00:09:36,450 +يقول يا فلان وكلتك أن تقبض ديني الذي على فلانهذا + +70 +00:09:36,450 --> 00:09:41,610 +في القبض و أما في الإقباض يجوز للشخص أن يقول يا + +71 +00:09:41,610 --> 00:09:50,670 +فلان اذهب إلى جاري فلان فإيه فاطلب منه مثلا ألف + +72 +00:09:50,670 --> 00:09:58,550 +دولار دينا في ذمتي فيجوز ان ايه + +73 +00:10:01,830 --> 00:10:09,830 +أو عفوًا يا فلان لفلان عليّ دين فخذ + +74 +00:10:09,830 --> 00:10:16,310 +هذا الدين أعطه إياه فهذا هو الإقباض ثم أيضًا يجوز + +75 +00:10:16,310 --> 00:10:24,130 +في الدعوى والجواب يجوز أن أوكل شخصًا أن يدعي على + +76 +00:10:24,130 --> 00:10:34,290 +فلان أمام القضاءيجوز أن أوكل عن نفسي شخصا في رفع + +77 +00:10:34,290 --> 00:10:40,810 +الدعوة في القضاء عن فلان يعني عن خصيمي أو عمن + +78 +00:10:40,810 --> 00:10:50,470 +أخاصمه و كذلك في شأن الجواب و قال رحمه الله تعالى + +79 +00:10:52,500 --> 00:10:58,640 +وكذا في تملك المباحات كالإحياء والاستياد والاحتطاب + +80 +00:10:58,640 --> 00:11:08,020 +في الأظهر لا في الإقرار في الأصح إذن كما يجوز + +81 +00:11:08,020 --> 00:11:14,500 +التوكيل في العقود وفي الفسوخ وفي القبض والإقباض + +82 +00:11:14,500 --> 00:11:24,240 +قال العلماءيجوز أيضا في تملك المباحات يجوز في تملك + +83 +00:11:24,240 --> 00:11:30,540 +المباحات كالإحياء والمراد بالإحياء هنا إحياء + +84 +00:11:30,540 --> 00:11:39,100 +الموات إحياء الموات وهذا يكون في الأرض المملوكة + +85 +00:11:39,100 --> 00:11:46,740 +للدولة في الأرض المملوكة للدولة يجوز لولي الأمر أن + +86 +00:11:47,720 --> 00:11:57,100 +يعني يقططع .. يقططع لأناس أو لأشخاص يريد كل واحد + +87 +00:11:57,100 --> 00:12:03,900 +منهم أن يستصلح الأرض .. أن يستصلح الأرض لينتفع + +88 +00:12:03,900 --> 00:12:13,380 +منها ولينفع منها غيره فيجوز .. يجوز التوكيل في هذا + +89 +00:12:13,380 --> 00:12:24,090 +إيه الإحياء يعني مثلاطلبت أن أحيي أرضا فيجوز أن + +90 +00:12:24,090 --> 00:12:36,750 +أوكل شخصا أن يقبل هذا من نائب ولي الأمر الذي يزاول + +91 +00:12:36,750 --> 00:12:43,190 +هذا الأمر وينفذه + +92 +00:12:43,190 --> 00:12:51,310 +نائبا عن الإمامكذلك في شأن الاستياد في شأن + +93 +00:12:51,310 --> 00:12:57,430 +الاستياد يجوز لي ان اوكل غيري في الاستياد في حمل + +94 +00:12:57,430 --> 00:13:03,730 +الصيد في بذل الصيد او في الجيئة بالصيد إلى غير ذلك + +95 +00:13:03,730 --> 00:13:11,110 +وكذلك الاحتطاب في الأظهري أما في الظاهري فلا يجوز + +96 +00:13:11,110 --> 00:13:19,870 +التوكيل فيالاحتطاب قال لا في الإقرار في الأصح لا + +97 +00:13:19,870 --> 00:13:30,170 +يجوز التوكيل في الإقرار لأنه إخبار بحق كالشهادة + +98 +00:13:30,170 --> 00:13:37,350 +وهي من مسائل الخلاف فمن العلماء + +99 +00:13:37,350 --> 00:13:42,130 +من يقولوا يجوز التوكيل في الإقرار أما عند الشافعية + +100 +00:13:42,700 --> 00:13:48,520 +فلا يجوز .. لا يجوز أن أوكل غيري أن يقر عن نفسي + +101 +00:13:48,520 --> 00:13:55,820 +لأن الإقرار بمنزلة الشهادة ولا يجوز التوكيل في + +102 +00:13:55,820 --> 00:14:01,900 +الشهادة يعني لا يجوز أن أوكل غيري أن يشهد .. أن + +103 +00:14:01,900 --> 00:14:09,580 +يشهدبدلا عنى .. بدلا عنى لأن الشهادة يمين ولا يجوز + +104 +00:14:09,580 --> 00:14:19,020 +ان اوكل غيرى ليحلف عنى اليمينة في الامور + +105 +00:14:19,020 --> 00:14:28,440 +التي تختضي ذلك والذي يؤكد بأن الإقرار يمين حكم + +106 +00:14:28,440 --> 00:14:40,230 +اللعنة حكم اللعنةفإن او عفوا حديث ماعز + +107 +00:14:40,230 --> 00:14:47,210 +بن مالك رضي الله عنه لما .. لما قارف .. لما قارف + +108 +00:14:47,210 --> 00:14:55,790 +وجاءيقر على نفسه بفعل الفاحشة النبي صلى الله عليه + +109 +00:14:55,790 --> 00:15:03,730 +وسلم راجعه في ذلك ثم بعث رسولا إلى أهله يسألهم أفي + +110 +00:15:03,730 --> 00:15:08,970 +صاحبكم لمن قال هو من أعقلنا يا رسول الله فالنبي + +111 +00:15:08,970 --> 00:15:15,370 +صلى الله عليه وسلم لما ايه لما على اختلاف في + +112 +00:15:15,370 --> 00:15:23,030 +الروايات قد قبل اقرارهفرده ثم جاء فأقر ثانية ثم + +113 +00:15:23,030 --> 00:15:30,470 +رده فجاء فأقر الثالثة رده ثم أقر الرابعة يقال بأن + +114 +00:15:30,470 --> 00:15:40,560 +إقرار ماعز بن مالك اربعة او اربعةمرات بين يدي + +115 +00:15:40,560 --> 00:15:43,940 +النبي صلى الله عليه وسلم وهذا ما ذهب اليه الحنفية + +116 +00:15:43,940 --> 00:15:54,940 +لينزل كل إقرار منها منزلة منزلة شاهد كأنما عندما + +117 +00:15:54,940 --> 00:16:04,260 +أقرف عندما أقر حلف بالله عز وجل أنه قارف + +118 +00:16:04,260 --> 00:16:12,900 +وعندئذكان اليمين بمنزلة ماذا؟ بمنزلة .. او كان + +119 +00:16:12,900 --> 00:16:17,800 +اليمين .. كان الإقرار يمينا وكان اليمين بمنزلة + +120 +00:16:17,800 --> 00:16:19,040 +الشاهد + +121 +00:16:21,060 --> 00:16:29,800 +ثم بعدها قال ويصح في استفاء عقوبة آدمي ويصح في + +122 +00:16:29,800 --> 00:16:39,000 +استفاء عقوبة آدمي كقصاص وحد قذف وقيل لا يجوز إلا + +123 +00:16:39,000 --> 00:16:44,600 +بحضرة الموكل بيان + +124 +00:16:44,600 --> 00:16:55,000 +ذلكيصح التوكيل في استفاء عقوبة آدمي كقصاص وحد قذف + +125 +00:16:55,000 --> 00:17:02,040 +كسائر الحقوق ودليل ذلك حديث أبي هريرة رضي الله عنه + +126 +00:17:02,040 --> 00:17:10,700 +أن رجلاأتى النبي صلى الله عليه وسلم فقال يا رسول + +127 +00:17:10,700 --> 00:17:16,940 +الله إن ابني كان يعمل عصيفة عند هذا أي أجيرا عند + +128 +00:17:16,940 --> 00:17:24,240 +هذا فزنا بامرأته فقال رجل من أهل العلم او قال رجل + +129 +00:17:24,240 --> 00:17:34,690 +على ابنك جلد مائةعفوًا على ابنك الرجم قال فافتديته + +130 +00:17:34,690 --> 00:17:42,190 +بمائة شات ووليدةثم قال رجل من أهل العلم على ابنك + +131 +00:17:42,190 --> 00:17:47,270 +جلد مائة وتغريب عام فقال النبي صلى الله عليه وسلم + +132 +00:17:47,270 --> 00:17:54,790 +لأقضينا بينكما بقضاء الله تعالى على ابنك جلد مائة + +133 +00:17:54,790 --> 00:18:01,810 +وتغريب عام واذهب يا أنيس يقصد أنيسا الأسلمية رضي + +134 +00:18:01,810 --> 00:18:07,890 +الله عنه واذهب يا أنيس إلى امرأتي هذا فإن اعترفت + +135 +00:18:08,200 --> 00:18:16,580 +فارجمها طبعا هذا يمثل صورة من صور الوكالة فإن + +136 +00:18:16,580 --> 00:18:21,840 +النبي صلى الله عليه وسلم وكل أنيسا الأسلمي عن نفسه + +137 +00:18:21,840 --> 00:18:30,580 +في أن يذهب إلى المرأة ويقول هل قارفت الفاحشة مع + +138 +00:18:30,580 --> 00:18:38,730 +فلان كما يزعموافإن إيه؟ فإن قالت نعم أقام عليها + +139 +00:18:38,730 --> 00:18:45,410 +الحد كذلك + +140 +00:18:45,410 --> 00:18:53,470 +في إقامة الحد وكل عثمان ابن عثام رضي الله عنه عليا + +141 +00:18:53,470 --> 00:18:58,570 +رضي الله عنه في إقامة حد الشرب على الوليد ابن عقبة + +142 +00:18:59,150 --> 00:19:07,170 +ووكل علي الحسن في ذلك فأبى الحسن فوكل فوكل عبد + +143 +00:19:07,170 --> 00:19:16,210 +الله بن جعفر رضي الله عنهما وأقامه وقامه وعليه + +144 +00:19:16,210 --> 00:19:19,910 +يعده + +145 +00:19:20,800 --> 00:19:29,700 +عبد الله بن جعفر قام يحد يقيم الحد ينفذه على من + +146 +00:19:29,700 --> 00:19:38,780 +استوجبه واستحقه وعليه يعد السياط يعد السياط حتى لا + +147 +00:19:38,780 --> 00:19:47,990 +يقعوا في الحيف او الظلمأما التوكيل في إثبات الحدود + +148 +00:19:47,990 --> 00:19:54,150 +فمنها ما يكون حقا لله كالزنا و شرب الخمر ولا خصومة + +149 +00:19:54,150 --> 00:19:59,550 +فيه و منها ما يكون حقا للعبد كالقصاص و القذف و + +150 +00:19:59,550 --> 00:20:08,330 +يختلف الحكم في كل منها أما بالنسبة للوكالة في + +151 +00:20:08,330 --> 00:20:17,280 +إثبات الحدود كالقصاص و القذف فالوكالةالوكالة في + +152 +00:20:17,280 --> 00:20:24,440 +إثبات الحدود جائزة وهذا قول الجمهور منهم الشافعية + +153 +00:20:24,440 --> 00:20:31,740 +والحنفية والمالكية والحنابلة ودليل الجمهور هو أن + +154 +00:20:31,740 --> 00:20:39,340 +ذلك حق الآدمي والحاجة داعية فيه إلى التوكيل وخالف + +155 +00:20:39,340 --> 00:20:47,190 +في ذلك أبو يوسف من الحنفيةثانيا هل يجوز التوكيل في + +156 +00:20:47,190 --> 00:20:52,830 +إثبات الحدود التي هي حقوق لله تعالى وليس فيها خصوم + +157 +00:20:52,830 --> 00:20:58,430 +كالزنا والسرقة وشرب الخمر أيضا هذا خلاف بين أهل + +158 +00:20:58,430 --> 00:21:06,790 +العلم لكن الشافعية الذين يعنين قولهم ومذهبهم قد + +159 +00:21:06,790 --> 00:21:11,570 +أفادوا أنه لا يجوز التوكيل فيها + +160 +00:21:15,020 --> 00:21:20,720 +ثم بعد ذلك قال الإمام النووي رحمه الله وليكن + +161 +00:21:20,720 --> 00:21:28,220 +الموكل فيه معلوما من بعض الوجوه ولا يشترط علمه من + +162 +00:21:28,220 --> 00:21:35,640 +كل وجه فلو قال وكلتك في كل قليل وكثير أو في كل + +163 +00:21:35,640 --> 00:21:46,310 +أموري أو فوتت اليك كل شيء لم يصحىكلام نفيس اذا + +164 +00:21:46,310 --> 00:21:50,590 +لابد + +165 +00:21:50,590 --> 00:21:56,870 +في الموكل فيه ان يكون معلوما لكن + +166 +00:21:56,870 --> 00:22:06,390 +قصد العلماء من ايه بالعلم هنا ليس العلم من كل وجه + +167 +00:22:06,390 --> 00:22:16,700 +ليس العلم من كل وجه وانماوإنما العلم بما ينفي + +168 +00:22:16,700 --> 00:22:24,850 +الغرر الفاحشة أو الغرر الكبير في الموكل فيهفإذا + +169 +00:22:24,850 --> 00:22:32,430 +انتفى غرر كبير فإنه يتسامح بالغرر اليسير وذلك أن + +170 +00:22:32,430 --> 00:22:41,050 +عادة العقلاء مضت على التعافي وعلى التسامح في الغرر + +171 +00:22:41,050 --> 00:22:50,690 +اليسير ثم الغرر اليسير يعني متعذر متعذر الخروج عنه + +172 +00:22:50,690 --> 00:23:01,430 +متعذر البراء منهو ذلك أن الوكيل لا يمكن أن يكون + +173 +00:23:01,430 --> 00:23:09,930 +كالأصيل لا يمكن أن يكون كالأصيل فأنا إذا وكلت شخصا + +174 +00:23:09,930 --> 00:23:16,770 +في شراء متاع في المعظم الغالب أخوات الكلمات لا + +175 +00:23:16,770 --> 00:23:26,020 +يكون .. لا يكون هذا الوكيل يعني كالموكلكالموكل في + +176 +00:23:26,020 --> 00:23:33,120 +.. لو أنه زاول الأمر بنفسه لو أنه زاول الأمر بنفسه + +177 +00:23:33,120 --> 00:23:45,280 +بمعنى هل .. هل تراينا بأن أختك + +178 +00:23:45,280 --> 00:23:54,190 +مثلا إذا اشترت لك جلبابا او خماراهل يمكن أن تكون + +179 +00:23:54,190 --> 00:24:02,870 +باتقانك أنت لو ذهبت وزاولت الأمر بنفسك؟ ولذلك كثير + +180 +00:24:02,870 --> 00:24:09,350 +كثير ما يقع في حياتنا اليومية إذا وكل أحد أحد + +181 +00:24:09,350 --> 00:24:15,490 +أفراد أسرته في شراء متاعين أنه بعد شرائه والجيئة + +182 +00:24:15,490 --> 00:24:22,990 +به ربما إيه؟أو في الغالب يعني يكونوا لإيه .. ل .. + +183 +00:24:22,990 --> 00:24:29,970 +ل .. ل .. للموكل وجهته نظر فيه يعني لماذا جئت بهذا + +184 +00:24:29,970 --> 00:24:35,570 +اللون لو أنك جئت به أفضل من هذا هذا غالي الثمن + +185 +00:24:35,570 --> 00:24:42,930 +يعني لو أنك سوامته يعني في هذا الشيء إلى غير ذلك + +186 +00:24:43,700 --> 00:24:51,860 +المهم المهم أن الوكالة مظنة الغرر مظنة الغرر لكنها + +187 +00:24:51,860 --> 00:24:58,660 +لا تصح في الغرر الكبير و تصح في الغرر اليسير لأنه + +188 +00:24:58,660 --> 00:25:08,420 +لابد منه لابد من حصوله مهما حرصنا على مجافاته + +189 +00:25:08,420 --> 00:25:11,880 +والحذر من الوقوع فيه + +190 +00:25:14,710 --> 00:25:23,090 +مدى أن الغرر الكبير ممنوع منه ولا تصح الوكالة في + +191 +00:25:23,090 --> 00:25:28,570 +أي شيء فيه غرر كبير اقتضى + +192 +00:25:28,570 --> 00:25:40,350 +ذلك أن الشخص لو قال لآخر وكلتك + +193 +00:25:40,350 --> 00:25:53,240 +في كل قليل وكثيرمن مال فراحة فتصدق بكل مال موكله + +194 +00:25:53,240 --> 00:26:06,620 +فهذا لا يصح وذلك انه يقع غررا فاحشا والغرر الفاحش + +195 +00:26:06,620 --> 00:26:15,450 +مدفوع ثم ان الله جل وعلا نهان عن ذلكبقوله تعالى و + +196 +00:26:15,450 --> 00:26:22,070 +لا تجعل يدك مغلولة إلى عنقك ولا تبصطها كل البصط + +197 +00:26:22,070 --> 00:26:30,150 +فتقعد ملوما محصورا يعني كذلك النبي صلى الله عليه + +198 +00:26:30,150 --> 00:26:36,470 +وسلم في حديث سعدقال سعد عادني النبي صلى الله عليه + +199 +00:26:36,470 --> 00:26:42,630 +وسلم من وجع اشتد بيه فقلت يا رسول الله لقد بلغ بيه + +200 +00:26:42,630 --> 00:26:48,910 +من الوجع ما ترا واني ذو مال أفأتصدق بكل مالي؟ قال + +201 +00:26:48,910 --> 00:26:59,580 +لا فهذا غبن غبن على الورثةقال فبشطره قال لأ قال + +202 +00:26:59,580 --> 00:27:07,120 +فبثلثه قال الثلث والثلث كثير لأن تذر ورثتك أغنياء + +203 +00:27:07,120 --> 00:27:13,220 +خير من أن تذرهم عالة يتكففون الناس + +204 +00:27:17,670 --> 00:27:23,150 +لو قال له وكلتك في كل قليل أو كثير أو في كل أموري + +205 +00:27:23,150 --> 00:27:31,990 +أو فوتت اليك كل شيء فهذا لم يصح عندنا + +206 +00:27:31,990 --> 00:27:37,610 +و كذلك عند الحنفية لأنه مظنة الغرر الفاحش والغرر + +207 +00:27:37,610 --> 00:27:44,290 +الفاحش ينقلب على عقد الوكالةبالإيه؟ بالنقض والفساد + +208 +00:27:44,290 --> 00:27:51,790 +أما لو كان الغرر يعني يسيرا يعني في وجه من الوجوه + +209 +00:27:51,790 --> 00:28:00,490 +فهو إيه؟ فهو يعني مقبول والوكالة صحيحةوإن قال في + +210 +00:28:00,490 --> 00:28:07,850 +بيع أموالي وعتق أرقائي صحة وإن قال في بيع أموالي + +211 +00:28:07,850 --> 00:28:15,130 +وعتق أرقائي صحة بيان هذا إن قال الأصيل للوكيل + +212 +00:28:15,130 --> 00:28:22,230 +وكلتك في بيع أموالي وقض ديوني واستفاء ديوني من + +213 +00:28:22,230 --> 00:28:23,830 +المدينين + +214 +00:28:25,710 --> 00:28:34,810 +وعتق أرقائي ورد ودائعي ومخاصمة خصمائي ونحو ذلك صح + +215 +00:28:34,810 --> 00:28:43,930 +منهم وإن جهل الوكيل الأموال والديون ومن هي عليه + +216 +00:28:43,930 --> 00:28:50,770 +والأرقاء والودائعومن هي عنده والخصومة وما فيه + +217 +00:28:50,770 --> 00:28:58,010 +الخصومة أو جهل الموكل نفسه فهذا يعني سهل مادما أنه + +218 +00:28:58,010 --> 00:29:02,890 +قال + +219 +00:29:02,890 --> 00:29:04,870 +له هذا الكلام فإنه + +220 +00:29:07,940 --> 00:29:15,940 +فإن إتقان الوكالة تقتضي منه أن يتثبت بعد ذلك إما + +221 +00:29:15,940 --> 00:29:23,620 +من الكراريس أو من الوثائق المكتوبة أو ما شابه + +222 +00:29:23,620 --> 00:29:30,320 +بيطلع عليها الوكيل ثم يذهب فيتابع لاستفاء تلك + +223 +00:29:30,320 --> 00:29:32,420 +الديون والحقوق + +224 +00:29:34,270 --> 00:29:45,200 +فهذا كله تصح فيه الوكالةوالجهالة من قبل الموكل أو + +225 +00:29:45,200 --> 00:29:51,880 +من قبل الوكيل عند العقد لا تصير العقد فاسدا لأن + +226 +00:29:51,880 --> 00:30:00,540 +الوكيل يراجع الوثائق ويتثبت + +227 +00:30:00,540 --> 00:30:06,220 +منها وهذا يجعله + +228 +00:30:07,230 --> 00:30:16,350 +بمنع عن الغرر الفاحش كذلك + +229 +00:30:16,350 --> 00:30:23,270 +قال الإمام رحمه الله وإن وكله في شراء عبد وجب بيان + +230 +00:30:23,270 --> 00:30:31,950 +نوعه أو دار وجب بيان المحلة والسكة لا قدر الثمن في + +231 +00:30:31,950 --> 00:30:34,890 +الأصحى وهذا كلام نفيس + +232 +00:30:37,430 --> 00:30:49,550 +انوكل شخص آخر في شراء عدن وجب على الموكل بيان نوعه + +233 +00:30:49,550 --> 00:30:58,810 +يعني أن يقول أوليده غلاما مثلا غلاما تركيا أو + +234 +00:30:58,810 --> 00:31:08,100 +غلاما فارسيا مثلا أو هنديا ولا يكفي ذكر الجنسكعبد + +235 +00:31:08,100 --> 00:31:14,220 +كعبد لاختلاف الأغراض بذلك وإن تباينت أصناف نوع + +236 +00:31:14,220 --> 00:31:23,500 +واجب بيانه الصنف يعني إذا مثلا كان العبيد أصنافكان + +237 +00:31:23,500 --> 00:31:29,780 +العبيد أصناف منهم الأعجمي ومنهم العربي إلى غير ذلك + +238 +00:31:29,780 --> 00:31:37,380 +فلا بد عندئذ من تحديد الوصف حتى إيه حتى ينفي + +239 +00:31:37,380 --> 00:31:46,940 +الموكل الغرر عن نفسه يعني أريد غلاماأريد غلاما + +240 +00:31:46,940 --> 00:31:57,620 +عربيا أو أريد غلاما كاتبا أريد غلاما يحسن القراءة + +241 +00:31:57,620 --> 00:32:05,280 +والكتابة أريد مثلا غلاما نجارا أريد غلاما حدادا + +242 +00:32:05,280 --> 00:32:14,020 +إلى غير ذلك طبعا إذا ذكرنا هذاإذا ذكرنا هذا فلابد + +243 +00:32:14,020 --> 00:32:22,560 +أن نتنبه إلى تحديد الجنس أيضا من ذكورة وأنوثة + +244 +00:32:22,560 --> 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إذا كنت", "tokens": [5172, 2304, 12984, 15040, 33251, 2655, 16758, 4386, 33251, 2655, 16758, 11933, 15730, 9122, 29399], "avg_logprob": -0.1577148400247097, "compression_ratio": 1.0392156862745099, "no_speech_prob": 0.0, "words": [{"start": 389.24, "end": 389.98, "word": "فمثلا", "probability": 0.8765869140625}, {"start": 389.98, "end": 392.08, "word": " الكتاب", "probability": 0.9508463541666666}, {"start": 392.08, "end": 392.38, "word": " ..", "probability": 0.3310546875}, {"start": 392.38, "end": 394.56, "word": " الكتاب", "probability": 0.9248046875}, {"start": 394.56, "end": 395.48, "word": " إذا", "probability": 0.8818359375}, {"start": 395.48, "end": 396.18, "word": " كنت", "probability": 0.9951171875}], "temperature": 1.0}, {"id": 16, "seek": 42423, "start": 397.13, "end": 424.23, "text": "مستقلا في ملكيته فلا يصدق أن نقول إن هذا الكتاب شركة بيني وبين أحمد وذلك أني أملكه وحدي لكن لو تصورت أني بذلت ثمنا أو جزء من ثمنه وأخي أحمد بذل جزء آخر", "tokens": [2304, 14851, 4587, 15040, 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892.01, "word": " قيد", "probability": 0.990478515625}, {"start": 892.01, "end": 892.71, "word": " مهم", "probability": 0.991455078125}], "temperature": 1.0}, {"id": 36, "seek": 92391, "start": 895.79, "end": 923.91, "text": "الشيوع يؤذن بالاندماج والاختلاط وعدم التحديد وفرز الأنصباء فهو قيد يخرج أو يخرج به الحق المنفرد وكذلك يخرج به الحقوق المجتمعة إذا كانت تتألف من أجزاء", "tokens": [6027, 8592, 1829, 45367, 7251, 33604, 8848, 1863, 20666, 7649, 40448, 26108, 16070, 47283, 2655, 1211, 41193, 4032, 22488, 2304, 16712, 5016, 16254, 3215, 4032, 5172, 2288, 11622, 16247, 1863, 9381, 3555, 16606, 6156, 3224, 2407, 12174, 25708, 7251, 34740, 7435, 34051, 7251, 34740, 7435, 39627, 21542, 4587, 9673, 1863, 5172, 2288, 3215, 4032, 4117, 8848, 23275, 7251, 34740, 7435, 39627, 21542, 4587, 30543, 9673, 7435, 39237, 27884, 11933, 15730, 25961, 2655, 6055, 2655, 10721, 46538, 9154, 5551, 7435, 11622, 16606], "avg_logprob": -0.05278201201340047, "compression_ratio": 1.7388535031847134, 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واحدة وضعت حقيبتها هنا فاجتمع بين يدي خمس حقائب", "tokens": [26108, 2304, 3615, 8315, 21542, 4587, 16373, 3555, 4032, 11242, 3615, 8315, 11296, 15844, 29538, 9673, 1863, 11242, 49401, 6156, 7435, 16606, 50113, 15040, 16490, 2304, 3794, 23032, 6027, 3555, 9307, 28242, 36764, 24401, 3660, 4032, 11242, 34268, 11331, 38436, 3555, 2655, 11296, 34105, 6156, 26108, 2655, 2304, 3615, 49374, 7251, 16254, 16490, 2304, 3794, 11331, 4587, 16373, 3555], "avg_logprob": -0.06240234052141507, "compression_ratio": 1.5461538461538462, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 940.86, "end": 941.7, "word": "اجمعنا", "probability": 0.8944091796875}, {"start": 941.7, "end": 944.08, "word": " الحقائب", "probability": 0.9603271484375}, {"start": 944.08, "end": 945.38, "word": " وضعناها", "probability": 0.9794921875}, {"start": 945.38, "end": 945.68, "word": " على", "probability": 0.93896484375}, {"start": 945.68, "end": 946.16, "word": " هذه", "probability": 0.98291015625}, {"start": 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بيته سمع الأهل وأفراد البيت يتحدثون فكان من قولهم سنشترك ان شاء الله تعالى بعد عيد الأضحى لنجمع", "tokens": [5172, 28820, 36764, 24401, 9154, 8315, 43242, 15042, 11778, 9778, 1211, 4724, 36081, 3224, 8608, 2304, 3615, 16247, 3224, 1211, 36725, 5172, 2288, 18513, 2423, 21292, 2655, 7251, 2655, 24401, 12984, 11536, 6156, 41361, 9154, 12174, 12610, 16095, 8608, 1863, 8592, 2655, 31747, 16472, 13412, 16606, 21984, 37279, 6027, 7578, 39182, 6225, 25708, 16247, 11242, 5016, 7578, 5296, 1863, 7435, 2304, 3615], "avg_logprob": -0.05921379003732923, "compression_ratio": 1.565217391304348, "no_speech_prob": 0.0, "words": [{"start": 1379.28, "end": 1379.84, "word": "فكل", "probability": 0.964111328125}, {"start": 1379.84, "end": 1380.4, "word": " واحد", "probability": 0.995849609375}, {"start": 1380.4, "end": 1381.76, "word": " مننا", "probability": 0.84716796875}, {"start": 1381.76, "end": 1382.52, "word": " عندما", "probability": 0.9736328125}, {"start": 1382.52, "end": 1383.14, "word": " دخل", 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"duration_after_vad": 2274.897499999995} \ No newline at end of file diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/C4RAvWfx350_raw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/C4RAvWfx350_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..4f5630cc75ff7f1bc4f07035bc8d1f2d1fa0cb3d --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/C4RAvWfx350_raw.srt @@ -0,0 +1,1180 @@ +1 +00:00:20,890 --> 00:00:26,650 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,650 --> 00:00:32,210 +بالله من شرور أنفسنا وسيئات أعمالنا من يهدي الله + +3 +00:00:32,210 --> 00:00:38,470 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,470 --> 00:00:44,790 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:44,790 --> 00:00:49,410 +رسوله و بعد سنبدأ + +6 +00:00:51,370 --> 00:00:57,950 +بأول مفردات هذا المساق القيم يقول الإمام النووي + +7 +00:00:57,950 --> 00:01:03,330 +رحمه الله تعالى في كتابه منهاج الطالبين كتاب + +8 +00:01:03,330 --> 00:01:14,070 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ان او + +33 +00:05:06,460 --> 00:05:15,760 +لم نقف على ان يملك حظا قليلا من القمح او من الشعير + +34 +00:05:15,760 --> 00:05:25,380 +او من غيرهما اثنان او اكثر منهما ثم قال والشركة ان + +35 +00:05:25,380 --> 00:05:31,540 +يكون الشيء بين اثنين لا ينفرض به احدهما ان يكون + +36 +00:05:33,470 --> 00:05:45,210 +الشيء بين اثنين لا ينفرد به أحدهما هذا تقرير لما + +37 +00:05:45,210 --> 00:06:00,500 +ذكرنا الشركة كحقيقة شرعية لا تصدق إلا في شيءسواء + +38 +00:06:00,500 --> 00:06:07,980 +كان ماديا او معنويا يشترك + +39 +00:06:07,980 --> 00:06:14,740 +فيه اثنان او يجتمع فيه حقان لاثنين او لأكثر منهما + +40 +00:06:14,740 --> 00:06:26,380 +ولا ترد الشركة على شيء قد استقل فيه او في ملكيته + +41 +00:06:26,380 --> 00:06:38,410 +شخص واحدفمثلا الكتاب .. الكتاب إذا كنتمستقلا في + +42 +00:06:38,410 --> 00:06:46,950 +ملكيته فلا يصدق أن نقول إن هذا الكتاب شركة بيني + +43 +00:06:46,950 --> 00:06:56,910 +وبين أحمد وذلك أني أملكه وحدي لكن لو تصورت أني + +44 +00:06:56,910 --> 00:07:05,730 +بذلت ثمنا أو جزء من 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00:10:48,660 +للإنسان أو لا اختيار للإنسان في تحصيلها أو تحقيقها + +71 +00:10:48,660 --> 00:11:01,420 +مثل الميراث فلو أن شخص مات وله ذرية وخلف لهم تركة + +72 +00:11:03,190 --> 00:11:12,650 +أليس التركة تثبت حقًا لجميع ورثة هذا الميت؟ + +73 +00:11:12,650 --> 00:11:20,370 +حقهم في التركة هل ثبت باختيارهم أم ثبت إجبارًا + +74 +00:11:20,370 --> 00:11:28,690 +بطريق الشرع؟كذلك الديا لو أن رجلا عدوانيا ظالما + +75 +00:11:28,690 --> 00:11:37,230 +اعتدا على شخص معصوم الدم فقتله وكانت الجريمة عمدا + +76 +00:11:37,230 --> 00:11:42,090 +عدوانا وللقتيل + +77 +00:11:42,090 --> 00:11:50,130 +ذرية تتألف من عدد من الأبناء وعدد من البنات + +78 +00:11:55,100 --> 00:12:05,760 +أليس القصاص حقًا يثبت بجريمة العمض العدوان؟ سؤالي + +79 +00:12:05,760 --> 00:12:16,640 +لكن هل هذا الحق يثبت لواحد من أولاد الميت أم يثبت + +80 +00:12:16,640 --> 00:12:24,560 +لجميعهم؟بمعنى هل يجوز لواحد من أولاده من الأبناء + +81 +00:12:24,560 --> 00:12:31,740 +والبنات أن يستقل في تقرير القصاص أو التنازل عنه + +82 +00:12:31,740 --> 00:12:40,040 +إلى الديا أم لابد من أن يقول كل واحد ويعرف كل واحد + +83 +00:12:40,690 --> 00:12:46,250 +من ايه؟ من الأولاد، من الأبناء والبنات عن رأيه إن + +84 +00:12:46,250 --> 00:12:49,670 +كان يريد القصاص أو كان يريد الديا + +85 +00:12:52,910 --> 00:13:01,490 +النوع الأول الذي أدرك بسبيل البيع أو أدرك بسبيل + +86 +00:13:01,490 --> 00:13:09,930 +الهبة أو الوصية أو ما شابه ذلك فإن هذا يطلق عليه + +87 +00:13:09,930 --> 00:13:18,720 +بأنه حق اختياري لكن الذي أدرك بسبيل الميراثأو + +88 +00:13:18,720 --> 00:13:28,180 +بسبيل القصاص فإنه حق إجباري ثبت للشخص أو لمجموعة + +89 +00:13:28,180 --> 00:13:35,120 +الأشخاص بطريق الشرط قوله أو قولهم في تعريفهم في + +90 +00:13:35,120 --> 00:13:41,110 +الشيء الواحدأيضا هو عام في الموجود والمعدوم + +91 +00:13:41,110 --> 00:13:49,970 +والمادي والمعنوي ثم قولهم لشخصين فصاعدا هذا يفيد + +92 +00:13:49,970 --> 00:13:56,610 +حصر الشركة في الحقوق المشتركة بين اثنين او اكثر + +93 +00:13:56,610 --> 00:14:06,300 +منهما واضح الكلام؟قبل قليل قلت لا يستقيم إذا انفرت + +94 +00:14:06,300 --> 00:14:14,160 +في ملكية هذا الكتاب أن أقول هذا كتاب هو شركة وذلك + +95 +00:14:14,160 --> 00:14:21,380 +أني منفرد في ملكيته لكن إذا كنت و أخي قد اشتركنا + +96 +00:14:21,380 --> 00:14:28,520 +في ثمنه فاشتريناه معا او وكل أحدنا الآخر في شرائه + +97 +00:14:29,210 --> 00:14:35,370 +عند اذا نقول هذا الكتاب شركة بيننا واضح الكلام؟ + +98 +00:14:35,370 --> 00:14:41,810 +اذا قوله لشخصين فصاعدا يفيد حصر الشركة في الحقوق + +99 +00:14:41,810 --> 00:14:48,170 +المشتركة بين اثنين او اكثر قوله او قولهم على جهة + +100 +00:14:48,170 --> 00:14:52,710 +الشيوع هذا امر مهم او هذا قيد مهم + +101 +00:14:55,790 --> 00:15:05,370 +الشيوع يؤذن بالاندماج والاختلاط وعدم التحديد وفرز + +102 +00:15:05,370 --> 00:15:14,290 +الأنصباء فهو قيد يخرج أو يخرج به الحق المنفرد + +103 +00:15:14,290 --> 00:15:23,070 +وكذلك يخرج به الحقوق المجتمعة إذا كانت تتألف من + +104 +00:15:23,070 --> 00:15:32,310 +أجزاءو هذه الأجزاء كل واحد منها معين معروف لصاحبه + +105 +00:15:32,310 --> 00:15:36,470 +مثلا لو + +106 +00:15:36,470 --> 00:15:40,010 +قلت لكن اجمعنا + +107 +00:15:40,860 --> 00:15:48,460 +اجمعنا الحقائب وضعناها على هذه المنضبة فجاء مثلا + +108 +00:15:48,460 --> 00:15:56,120 +خمس طالبات كل واحدة وضعت حقيبتها هنا فاجتمع بين + +109 +00:15:56,120 --> 00:16:04,270 +يدي خمس حقائبهل يصلح أو هل يستقيم أن أقول إن + +110 +00:16:04,270 --> 00:16:12,030 +الحقائب الخامسة شركة بين أخوات الطالبات الخامس؟ + +111 +00:16:12,860 --> 00:16:22,640 +لماذا؟ لأن كل حقيبة معروفة معينة معلومة صاحبتها، + +112 +00:16:22,640 --> 00:16:32,120 +أليس كذلك؟ لكن لو مثلا بذلت كل واحدة من أخوات + +113 +00:16:32,120 --> 00:16:44,080 +الطيبات مثلا ثلاثين شيقلا فجمعنا منهنهذا المبلغ ثم + +114 +00:16:44,080 --> 00:16:51,020 +وكلنا واحدة منهن أن تشتري خمس حقائب ثم جاءت + +115 +00:16:51,020 --> 00:16:57,360 +بالحقائب ووضعتهن بين يديها ألا يستقيم عندئذ أن + +116 +00:16:57,360 --> 00:17:04,080 +أقول إن هذه الحقائب شركة بين الخمس ما الفرق بين + +117 +00:17:04,080 --> 00:17:08,880 +المثال الأول والمثال الثاني تفضلي + +118 +00:17:12,410 --> 00:17:21,290 +ليس فقط هذا .. ليس فقط هذا بل حقوقهن مختلطة ما + +119 +00:17:21,290 --> 00:17:29,130 +زالت .. ما زالت مندمجة شائعة ليست محددة فربما مثلا + +120 +00:17:29,130 --> 00:17:35,810 +.. ربما بعد التحديدتكون الحقيبة البنية لمريم + +121 +00:17:35,810 --> 00:17:46,550 +الحقيبة السوداء مثلا لشيماء الحقيبة مثلا الحمراء + +122 +00:17:46,550 --> 00:17:57,480 +لسعاد و هكذا المهم أنها قبل أن تتميز الأنصباءيصدق + +123 +00:17:57,480 --> 00:18:05,120 +أن نقول إن هذه الحقائب شركة لأخواتنا + +124 +00:18:05,120 --> 00:18:12,060 +الخمس وذلك أن حقوقهن في الحقائب ما زالت شائعة ما + +125 +00:18:12,060 --> 00:18:18,440 +زالت مختلطة لكن في المثال الأول لا يستقيم أن نقول + +126 +00:18:19,370 --> 00:18:25,610 +إن الحقائب شركة لإيه لأخواتنا الخمس ليش؟ لأن كل + +127 +00:18:25,610 --> 00:18:33,790 +واحدة من إيه من هم لها حقيبة معينة مميزة مفرزة عن + +128 +00:18:33,790 --> 00:18:40,220 +غيرها واضح الكلام؟هذا قيد مهم في تمييز الشركة عن + +129 +00:18:40,220 --> 00:18:46,360 +غيرها الشركة دائما لا تكون إلا في الأشياء التي + +130 +00:18:46,360 --> 00:18:53,580 +يجتمع فيها حقان فصاعدا ثم تكون الحقوق على سبيل + +131 +00:18:53,580 --> 00:18:59,920 +الشيوع لا على سبيل التعيين والانفراد واضح الكلام؟ + +132 +00:19:00,210 --> 00:19:07,430 +هذا التعريف الذي قلنا بأنه هو التعريف العام لماذا + +133 +00:19:07,430 --> 00:19:15,370 +يا ترى كان عاما لأنه يصدق على الشيء المالي وعلى + +134 +00:19:15,370 --> 00:19:22,370 +غيره كالقصاص والحدود كالقصاص والحدود الآن مثلا + +135 +00:19:23,920 --> 00:19:29,820 +ذكرنا مثال القصاص نذكر مثال الحدود لو أن رجلا سرق + +136 +00:19:29,820 --> 00:19:34,560 +سرق متاع + +137 +00:19:34,560 --> 00:19:38,880 +أحمد والسرقة + +138 +00:19:38,880 --> 00:19:43,640 +أخذ مال متقوم + +139 +00:19:43,640 --> 00:19:46,940 +مملوك + +140 +00:19:46,940 --> 00:19:56,390 +للغير خفية من حرز مثلهثم أُلقي القبض على الجاني + +141 +00:19:56,390 --> 00:20:00,190 +الواجب + +142 +00:20:00,190 --> 00:20:07,490 +بعد ذلك إقامة الحد عليه وهو ماذا؟ وهو القطع أليس + +143 +00:20:07,490 --> 00:20:15,530 +كذلك؟ لكن قبل استيفاء الحد + +144 +00:20:15,530 --> 00:20:27,580 +من الجاني مات أحمد وله ذريةمات أحمد وله ذرية، أليس + +145 +00:20:27,580 --> 00:20:34,960 +استفاء الحد يرتحل من أحمد إلى أولاده من الأبناء + +146 +00:20:34,960 --> 00:20:42,130 +والبنات؟بمعنى أن أولاده يريثون حق أبيهم في استفاء + +147 +00:20:42,130 --> 00:20:49,150 +الحق من الجاني واضح الأمر، إذا يصح أن نقول بأن + +148 +00:20:49,150 --> 00:20:57,050 +أولاد أحمد شركاء في استفاء الحق من من جنى على مال + +149 +00:20:57,050 --> 00:21:07,530 +أبيهمطيب استفاء الحق هذا يصنف ماديا ام معنويا؟لا + +150 +00:21:07,530 --> 00:21:13,530 +إله إلا الله كيف مادية يصنف معنويًا هذا من الحقوق + +151 +00:21:13,530 --> 00:21:19,570 +المعنوية وليس من الحقوق المادية المادية يشتركوا في + +152 +00:21:19,570 --> 00:21:24,650 +بيت يشتركوا في التاريخ اللي خلفها لهم وما شابه ذلك + +153 +00:21:24,650 --> 00:21:31,730 +كذلك قالوا إن الحد عام لأنه يصدق على ثبوت الحق + +154 +00:21:31,730 --> 00:21:39,180 +الاختياريذاك الذي يدركه بالأفعال الإختيارية مثل + +155 +00:21:39,180 --> 00:21:44,760 +البيع مثل الإجارة مثل الهبة مثل الوصية، مش هذا؟ + +156 +00:21:44,760 --> 00:21:50,860 +إذا وهبتي متاعا لأختك، أليس هذا من الأفعال + +157 +00:21:50,860 --> 00:21:56,360 +الإختيارية؟ صحيح ولا لأ؟ ويشمل أيضا الحقوق + +158 +00:21:56,360 --> 00:22:03,280 +الإجبارية التي تثبت بطريق الشرعي كالميراث والديا + +159 +00:22:04,820 --> 00:22:09,780 +ومعلوم أن الميراثة والديها حقوق تثبت جبرا بطريق + +160 +00:22:09,780 --> 00:22:14,760 +الشرعي لا اختيارا بطريق العبد هذا هو التعريف العام + +161 +00:22:14,760 --> 00:22:20,460 +أما التعريف الخاص فهو مقصور على الحقيقة العرفية + +162 +00:22:20,460 --> 00:22:27,780 +الشرعية مرة أخرى الحد أو التعريف الخاص هو الذي + +163 +00:22:27,780 --> 00:22:32,100 +وضعه + +164 +00:22:32,100 --> 00:22:44,700 +العلماءليحددوا ويعرفوا به الشركة من جهة حقيقتها + +165 +00:22:44,700 --> 00:22:53,320 +العرفية الشرعية ايش معنى هذا؟ الان + +166 +00:22:53,320 --> 00:23:03,140 +لو اننا انقلبنا الى بيوتنافكل واحد مننا عندما دخل + +167 +00:23:03,140 --> 00:23:14,000 +بيته سمع الأهل وأفراد البيت يتحدثون فكان من قولهم + +168 +00:23:14,000 --> 00:23:22,820 +سنشترك ان شاء الله تعالى بعد عيد الأضحى لنجمعلنجمع + +169 +00:23:22,820 --> 00:23:28,380 +العيدية التي أدركنا من عيد الفطر وعيد الأضحى + +170 +00:23:28,380 --> 00:23:40,520 +ونشتري مثلا Galaxy 2 مثلا الآن عندما تسمعين كلفظ + +171 +00:23:40,520 --> 00:23:48,460 +الشركة ما هو المعنى الذي يتبادر إلى ذهنك هل يتبادر + +172 +00:23:48,460 --> 00:23:59,880 +إلى ذهنكالقصاص حق القصاص أو حق مثلا الأولاد في + +173 +00:23:59,880 --> 00:24:09,860 +الإقامة الحد أو استفائه؟ هل يتبادر إلى الذهن مثلا + +174 +00:24:09,860 --> 00:24:19,520 +الدية؟و حق الورثة فيها أم أن المعنى المتبادر إلى + +175 +00:24:19,520 --> 00:24:32,040 +الذهن هو فعل اختياري يدركه باسبيل البيعيلجوال مثلا + +176 +00:24:32,040 --> 00:24:42,180 +أو لشات نريد أن نذبحها أو لوليمة مثلا أو لنشتري + +177 +00:24:42,180 --> 00:24:49,360 +حلوة طالما اشتهيناها وعاجزنا عن ايه؟ عن ثمنها + +178 +00:24:49,360 --> 00:24:57,460 +فلمّا اجتمع ثمنها يعني قررنا شرائها أليس هذا هو + +179 +00:24:57,460 --> 00:25:06,920 +المعنى المتبادر؟إذا لما كان المعنى المتبادر عند + +180 +00:25:06,920 --> 00:25:14,620 +الناس من لفظ الشركةهي الفعل الاختياري أو اجتماع + +181 +00:25:14,620 --> 00:25:23,780 +الحقوقي في شيء ما بسبيل الاختيار راح العلماء يضعون + +182 +00:25:23,780 --> 00:25:33,980 +تعريفًا لهذه الحقيقة العرفية الشرعية فقالوا في + +183 +00:25:33,980 --> 00:25:41,600 +تعريفهاهي عقد على مال + +184 +00:25:41,600 --> 00:25:49,680 +يقتضي ثبوت الحق فيه على جهة الشيوع إيش معنى هذا + +185 +00:25:49,680 --> 00:25:58,200 +التعريف؟ العقد بيّن واضح وهو ما يتولاه شخصان أو + +186 +00:25:58,200 --> 00:26:07,150 +أكثرالعقد ما يتولاه الموجب والقادل أو العاقدان، + +187 +00:26:07,150 --> 00:26:18,040 +أليس كذلك؟ قوله على مال .. على ماليخرجوا .. يخرجوا + +188 +00:26:18,040 --> 00:26:25,740 +ما ليس بمال .. ما ليس بمال طبعا يعني أنبه وأحذر من + +189 +00:26:25,740 --> 00:26:33,620 +النقصرة فهم الأذهان علىعند ذكري لفظ المال على + +190 +00:26:33,620 --> 00:26:37,420 +الشواكل + +191 +00:26:37,420 --> 00:26:42,540 +والدولارات والدنانير أو على الذهب والفضة لأ المال + +192 +00:26:42,540 --> 00:26:51,600 +أرحب من هذا كل ما يتمول كل ما ما قرر الشارع الحكيم + +193 +00:26:51,600 --> 00:26:59,600 +له قيمة فهو مالليخرج بذلك ماذا؟ الكلب العقور، + +194 +00:26:59,600 --> 00:27:07,820 +الخنزير الميتة، الدم المسفوح، كذلك الخمر وكل شراب + +195 +00:27:07,820 --> 00:27:16,970 +مسكر، المفترات مثل الحشيش، الدخان وما شابهكذلك + +196 +00:27:16,970 --> 00:27:23,770 +يخرجوا بهذا آلات الطربي آلات اللهو فإيه فهي آلات + +197 +00:27:23,770 --> 00:27:31,510 +الشيطان هذه الأشياء أهدر الشارع ثمانيتها وإن رأينا + +198 +00:27:31,510 --> 00:27:37,910 +ألف الساقةورأينا الكفار يتداولونها بأموال لكن + +199 +00:27:37,910 --> 00:27:44,070 +المسلم لا يجوز أن يقبلها بالمجان فضلا عن أن يبذل + +200 +00:27:44,070 --> 00:27:51,730 +فيها مالا أو ثمنا واضح الكلام؟ إذا الشركة بمعناها + +201 +00:27:51,730 --> 00:27:58,430 +الخاص هي عقد على مال يقتضي ثبوت الحق فيه على جهة + +202 +00:27:58,430 --> 00:28:05,470 +الشيوع يقتضيثبوت الحق فيه على جهة الشيوع مثل ان + +203 +00:28:05,470 --> 00:28:11,690 +يجتمع مثلا اثنان او اكثر على شراء بيت او على شراء + +204 +00:28:11,690 --> 00:28:19,700 +سيارة فالسيارة والبيت مال وقد اجتمع فيهاأكثر من حق + +205 +00:28:19,700 --> 00:28:24,800 +وعلى سبيل الشيوع الآن لما مثلا تلاتة أو أربع أو + +206 +00:28:24,800 --> 00:28:31,140 +خمسة يجتمعون أو يشتركون في شراء بيت أليست حقوقهم + +207 +00:28:31,140 --> 00:28:39,060 +في البيت ما زالت مندمجة ومتداخلة ومشاعا وغير + +208 +00:28:39,060 --> 00:28:45,480 +مستقلة ولا مفرزة؟ واضح الكلام؟ هذه هي الشركة + +209 +00:28:45,480 --> 00:28:52,420 +بمعناها الخاصةأما مشروعيتها فثبتت مشروعية الشركة + +210 +00:28:52,420 --> 00:28:59,340 +بالكتاب وبالصنة وبالإجماع أما دليلها من الكتاب + +211 +00:28:59,340 --> 00:29:07,340 +فحسبنا أن نذكره دليلا واحدا أو دليلينالأول قوله + +212 +00:29:07,340 --> 00:29:15,080 +تبارك وتعالى من صورة الأنفال وعلموا أنما غنمتم من + +213 +00:29:15,080 --> 00:29:24,220 +شيء فأن لله خمسه وللرسول ولذي القربى واليتامى + +214 +00:29:24,220 --> 00:29:34,450 +والمساكين وابن السبيل من تستطيع أنتحكي لنا وجهة + +215 +00:29:34,450 --> 00:29:39,870 +دلالة من الآية وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ + +216 +00:29:39,870 --> 00:29:44,150 +مِنْ شَيْءٍ فَأَنَّ لِلّهِ خُمُسَهُ وَلِلرَّسُولِ + +217 +00:29:44,150 --> 00:29:47,230 +وَلِذِي الْقُرْبَ وَالْيَتَامَ وَالْمَسَاكِنِ + +218 +00:29:47,230 --> 00:29:56,790 +وَبْنِ السَّبِيلِ تفضلي بارك + +219 +00:29:56,790 --> 00:30:04,320 +الله فيك وجه الدلالة أن الله جل وعلاالله جل وعلا + +220 +00:30:04,320 --> 00:30:14,420 +قرر الغنائم شركة بين مجموعة + +221 +00:30:14,420 --> 00:30:19,800 +من أصحاب + +222 +00:30:19,800 --> 00:30:28,750 +الحقوقمجموعة من أصحاب الحقوق أما حق الله وحق رسوله + +223 +00:30:28,750 --> 00:30:34,290 +فهو مصروف إلى قرابة النبي صلى الله عليه وسلم وإلى + +224 +00:30:34,290 --> 00:30:43,710 +مصالح الدولة العامة وكذلك من الخمس الخمس الذي لله + +225 +00:30:43,710 --> 00:30:51,270 +و للرسول هو أيضا شركةيعني يستوعب ويضم الفقراء + +226 +00:30:51,270 --> 00:31:01,710 +والمساكين وابن السبيل الفقراء والمساكين + +227 +00:31:01,710 --> 00:31:05,390 +وابن + +228 +00:31:05,390 --> 00:31:11,950 +السبيل أي نعم وابن السبيل ثم ما عدا ذلك وهي أربعة + +229 +00:31:11,950 --> 00:31:21,360 +أخماس أيضًا هي شركة لمن؟شركة للمجاهدين وذلك أن + +230 +00:31:21,360 --> 00:31:28,720 +الله تعالى جعل الغنائم خمسة أخماس جعل خمسا لمصالح + +231 +00:31:28,720 --> 00:31:34,320 +الدولة وكذلك للفقراء والمساكين + +232 +00:31:36,160 --> 00:31:41,160 +أو قبلها لقرابة النبي صلى الله عليه وسلم وللفقراء + +233 +00:31:41,160 --> 00:31:50,160 +والمساكين وابن السبيل ثم أربعة أخماسها جعلها شركة + +234 +00:31:50,160 --> 00:31:57,700 +للمجاهدين في سبيل اللهولذلك كل من جاهد وشارك في + +235 +00:31:57,700 --> 00:32:06,780 +المعركة أو في المنازلة فإن له حقا مشاعا مختلطا مع + +236 +00:32:06,780 --> 00:32:13,820 +بقية حقوق إخوانه الذين شاركوا في تلك المنازلة مثال + +237 +00:32:13,820 --> 00:32:22,120 +آخر قوله تبارك وتعالىيوصيكم الله في أولادكم للذكر + +238 +00:32:22,120 --> 00:32:30,000 +مثل حظ الأنثيين وجه الدلالة من الآية أن الله تعالى + +239 +00:32:30,000 --> 00:32:38,600 +جعل التركتة التي يخلفها الميت شركة بين أولاده فإن + +240 +00:32:38,600 --> 00:32:48,790 +كانوا أبناءفيتقاسمونها بالسوية أو كنا بنات فإن هن + +241 +00:32:48,790 --> 00:32:55,790 +يريثن نصفها بالفرض و يريثن نصفها الآخر بالرد وإن + +242 +00:32:55,790 --> 00:33:05,080 +كانوا أبناء و بنات أو أبناء و بناتفإنهم شركاء أو + +243 +00:33:05,080 --> 00:33:11,880 +يقتسمون التركة للذكر مثل حظ الأنثيين واضح الكلام + +244 +00:33:11,880 --> 00:33:20,600 +أما دليلها من السنةفعن جابر رضي الله عنهما قال + +245 +00:33:20,600 --> 00:33:27,740 +نحرنا يوم الحديبية سبعين بدنة نحرنا يوم الحديبية + +246 +00:33:27,740 --> 00:33:34,920 +سبعين بدنة البدنة عن سبعة فقال رسول الله صلى الله + +247 +00:33:34,920 --> 00:33:41,280 +عليه وسلم اشتركوا في الهدي اشتركوا في الهدي من + +248 +00:33:41,280 --> 00:33:49,400 +تحدثناعن وجه الدلالة من هذا الحديث وهي بينة ظاهرة + +249 +00:33:49,400 --> 00:34:01,520 +أو وهو بين ظاهر فضلي يا بنتى بارك + +250 +00:34:01,520 --> 00:34:05,880 +الله فيك إذا النبي صلى الله عليه وسلم أرشد أصحابه + +251 +00:34:06,780 --> 00:34:14,840 +أرشد أصحابه أن يشترك كل سبعة منهم في بدنة واحدة في + +252 +00:34:14,840 --> 00:34:23,140 +بدنة واحدة أو في بقرة واحدة إذا البدنة كانت شركة + +253 +00:34:23,140 --> 00:34:30,060 +لسبعة من الصحابة رضي الله عنهم أجمعين + +254 +00:34:32,910 --> 00:34:41,470 +وأيضا ثبتت الشركة بالإجماع فقد انعقد الإجماع على + +255 +00:34:41,470 --> 00:34:48,410 +جواز الشركة في الجملة انعقد الإجماع على جواز + +256 +00:34:48,410 --> 00:34:57,570 +الشركة في الجملة أيش معنى في الجملة؟ لأ + +257 +00:34:57,570 --> 00:34:59,550 +ليس في كل أنواعها + +258 +00:35:03,060 --> 00:35:09,900 +المقصود أن الشركة أنواع كثيرة الشركة أنواع كثيرة + +259 +00:35:09,900 --> 00:35:13,620 +هناك + +260 +00:35:13,620 --> 00:35:17,440 +أنواع + +261 +00:35:17,440 --> 00:35:24,240 +منها قد اتفق عليها العلماء أو أجمع على مشروعيتها + +262 +00:35:26,250 --> 00:35:32,690 +وكثير من أنواعها أقر بها عالم أو إثنان من الأئمة + +263 +00:35:32,690 --> 00:35:41,290 +المتبوعين وأنكرها الآخرون فمثلا الإمام الشافعي + +264 +00:35:41,290 --> 00:35:50,550 +أنكر شركة الأبدان وأقر بها الإمام أحمد وفصل فيها + +265 +00:35:50,550 --> 00:36:00,870 +الإمام أبو حنيفة ومالكوكذلك شركة المعاوضة المفاوضة + +266 +00:36:00,870 --> 00:36:07,610 +عفواً وكذلك شركة الوجوه ثم اتفقوا على شركة العنان + +267 +00:36:07,610 --> 00:36:16,590 +وما شابه ذلك فنحن لو تأملنامواقف ومذاهب العلماء + +268 +00:36:16,590 --> 00:36:24,370 +بالنسبة لأنواع الشركة سنجدهم أنهم مجمعون على أن + +269 +00:36:24,370 --> 00:36:29,730 +الشركة مشروعة + +270 +00:36:29,730 --> 00:36:36,330 +لكن على الجملة مش بالضرورةأن تكون كل أنواعها + +271 +00:36:36,330 --> 00:36:42,230 +الصحيحة قد أجمع عليها جميع العلماء لا بل أقرها + +272 +00:36:42,230 --> 00:36:51,190 +بعضهم وأنكرها بعضهم هذا هو معنى في الجملة بعدها + +273 +00:36:51,190 --> 00:36:55,790 +قال المات وهو الإمام النووي رحمه الله تعالى هي + +274 +00:36:55,790 --> 00:37:05,050 +أنواع أي للشركة أنواع من جهات مختلفةمن جهات مختلفة + +275 +00:37:05,050 --> 00:37:13,030 +يعني لو مثلا أردنا أن نتحدث عن أنواعها من جهة + +276 +00:37:13,030 --> 00:37:16,730 +عمومها + +277 +00:37:16,730 --> 00:37:26,010 +وخصوصها فالشركة منها ما هي عامة كاشتراك الناس في + +278 +00:37:26,010 --> 00:37:31,050 +المرافق العامة ومنها ما هي خاصة كاشتراك مثلا أخوين + +279 +00:37:31,050 --> 00:37:42,430 +في سيارةكذلك من جهة متعلقها فإنها أيضًا لها أنواع + +280 +00:37:42,430 --> 00:37:53,570 +.. هو شركة مادية و آخرهو شركة معنوية فالناس بتشترك + +281 +00:37:53,570 --> 00:37:58,250 +في الماديات كالبيوت والسيارات وما شابه وكذلك يمكن + +282 +00:37:58,250 --> 00:38:03,530 +أن تشترك في المعنويات كاشتراكهم في القصاص مثلا + +283 +00:38:03,530 --> 00:38:08,810 +كاشتراكهم في إيه؟ في الحدود في استفاء الحدود من + +284 +00:38:08,810 --> 00:38:17,040 +إيه؟ من ال .. يعني الجناةكذلك هناك شركة من جهة + +285 +00:38:17,040 --> 00:38:23,240 +الاختيار والإجبار يعني ما ثبتت باختيار المكلفين + +286 +00:38:23,240 --> 00:38:31,600 +وما ثبتت بإيه بإجبارهم وهو إيه بتقرير الشارع لهم + +287 +00:38:31,600 --> 00:38:37,840 +ملكية هذه الشركة بعدها + +288 +00:38:37,840 --> 00:38:48,480 +قالهي أنواع ثم قال أول نوع هو شركة الأبدان أول نوع + +289 +00:38:48,480 --> 00:38:57,380 +هو شركة الأبدان طبعا لا أريد أن أتحدث عن جزءمن + +290 +00:38:57,380 --> 00:39:04,060 +الفوائد المتعلقة بشركة الأبدان وندعو جزء آخر ولذلك + +291 +00:39:04,060 --> 00:39:09,360 +نرحل الحديث عن شركة الأبدان في لقائنا القادم إن + +292 +00:39:09,360 --> 00:39:15,820 +شاء الله نسأل + +293 +00:39:15,820 --> 00:39:20,500 +الله أن يوفقنا وإيّا كنا لما يحب ويرضى + +294 +00:39:22,950 --> 00:39:27,570 +إنه ولي ذلك والقادر عليه والحمد لله رب العالمين + +295 +00:39:27,570 --> 00:39:30,870 +وصلى الله وسلم وبارك على محمد + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/E8wPmi4JjmY.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/E8wPmi4JjmY.srt new file mode 100644 index 0000000000000000000000000000000000000000..82e8f7a2b50bb63e797b7f8374fb0ee60e49faef --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/E8wPmi4JjmY.srt @@ -0,0 +1,1331 @@ +1 +00:00:20,940 --> 00:00:25,820 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,820 --> 00:00:31,120 +بالله من شرور أنفسنا وسيئات أعمالنا من يهدي الله + +3 +00:00:31,120 --> 00:00:36,380 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:36,380 --> 00:00:42,320 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:42,320 --> 00:00:51,370 +رسوله و بعد ما زلنا نتحدث عن أنواع الشركة وحديثنا + +6 +00:00:51,370 --> 00:00:57,410 +نبدأه بشركة الوجوه شركة + +7 +00:00:57,410 --> 00:01:05,750 +الوجوه يمكن أن نقول عنها بأنها شركة الوجهاء أو + +8 +00:01:05,750 --> 00:01:12,410 +شركة الكبراء أو المخاتير الوجوه + +9 +00:01:12,410 --> 00:01:22,660 +جمع وجهين ومن معاني الوجه هو الرجل صاحب المكانة + +10 +00:01:22,660 --> 00:01:30,440 +والسمعة الذكية المستفيدة بين الناس شركة + +11 +00:01:30,440 --> 00:01:41,140 +الوجوه أن يتفق اثنان أو أكثر منهم من الوجهاء أن + +12 +00:01:41,140 --> 00:01:48,330 +يأتيك واحد منهم صاحب + +13 +00:01:48,330 --> 00:01:58,450 +بضاعة ليشتري بوجهه يعني بسمعته ومكانته عند هذا + +14 +00:01:58,450 --> 00:02:08,490 +التاجر وعند غيره ليشتري بعض ما عنده بأثمان مؤجلة + +15 +00:02:08,490 --> 00:02:22,750 +بأثمان مؤجلة ثم بعد أن يفعل كل واحد من هؤلاء يجمعون + +16 +00:02:22,750 --> 00:02:33,590 +ما شاروه ثم يتولون أو يصيرون + +17 +00:02:33,590 --> 00:02:45,280 +إلى بيعه يتولون بيعه وما فضل من ثمن أو من رأس المال + +18 +00:02:45,280 --> 00:02:53,740 +ما فضل وزيادة على رأس المال يجعلونه بينهم بحسب ما + +19 +00:02:53,740 --> 00:03:01,640 +يتفقون إما مساواة وإما على تفاوت مرة أخرى شركة + +20 +00:03:01,640 --> 00:03:12,140 +الوجوه أن يتفقوا وجهان أو أكثر منهما يعني ثلاثة أو + +21 +00:03:12,140 --> 00:03:20,420 +أربعة أن ينقلب كل واحد منهم على حدة إلى تاجر يعرض + +22 +00:03:20,420 --> 00:03:30,700 +بضاعة فيشتري منه حظا من البضاعة بثمن مؤجل حتى إذا + +23 +00:03:30,700 --> 00:03:40,990 +فعلوا ذلك جمعوا ما شاروه ثم انشغلوا ببيعه فما زاد + +24 +00:03:40,990 --> 00:03:49,310 +.. فما زاد عن رأس المال يكون ربحا يقتسمونه بينهم + +25 +00:03:49,310 --> 00:03:59,390 +على ضوء ما يتفقون عليه إذا كان مساواة فإن إيه؟ + +26 +00:03:59,390 --> 00:04:05,330 +يقتسمونه بينهم بالسوية أو كان على تفاوت يلتزمون + +27 +00:04:05,330 --> 00:04:11,740 +ذلك أيضا الإمام النووي رحمه الله تعالى قال شركة + +28 +00:04:11,740 --> 00:04:18,200 +الوجوه سميت بذلك لأنه لا يباع بالنسيئة أي بالأجل + +29 +00:04:18,200 --> 00:04:26,540 +إلا من يثق به الناس و قال في صورتها بأن يشترك + +30 +00:04:26,540 --> 00:04:35,780 +الوجهان ليبتاع كل واحد منهما بمؤجل فإذا باعاه كان + +31 +00:04:35,780 --> 00:04:43,040 +الفاضل عن الأثمان بينهما لهذه + +32 +00:04:43,040 --> 00:04:50,580 +الشركة صور أشهرها ثلاث صور الصورة الأولى على نحو + +33 +00:04:50,580 --> 00:04:53,240 +ما ذكرنا أن يلتقي وجيهان + +34 +00:04:57,040 --> 00:05:03,740 +فيتفقان على أن يشتري كل واحد منهم بالنسيئة أي + +35 +00:05:03,740 --> 00:05:05,840 +بالأجل ثم + +36 +00:05:07,490 --> 00:05:17,790 +يبيعان شرياه فما زاد عن رأس المال يقتسمونه بينهم + +37 +00:05:17,790 --> 00:05:25,810 +أو يقتسمانه بينهما على ضوء ما يتفقان الصورة + +38 +00:05:25,810 --> 00:05:29,670 +الثانية أن + +39 +00:05:29,670 --> 00:05:37,670 +يشترك وجيه مع إيه؟ مع شخص خامل، مع رجل خامل، مع رجل + +40 +00:05:37,670 --> 00:05:43,630 +وضيع يعني أن يأتي صاحب الصيت والشهرة + +41 +00:05:45,690 --> 00:05:53,370 +كـ يعني المختار أو إمام المسجد أو العالم أو الطبيب + +42 +00:05:53,370 --> 00:06:02,230 +أو المهندس أو كبير العائلة مثلا صاحبي الشهرة + +43 +00:06:02,230 --> 00:06:10,590 +الطيبة بين الناس والأمانة والوفاء يتفقوا مع رجل + +44 +00:06:10,590 --> 00:06:20,150 +وضيع يعني ليس مشتهرا بين الناس على أن يذهب هذا + +45 +00:06:20,150 --> 00:06:26,790 +الوجيه إلى تاجر من التجار فيشتري بعض ما عنده بثمن + +46 +00:06:26,790 --> 00:06:35,010 +مؤجل ثم إذا أخذ البضاعة دفعها إلى الرجل الوضيع + +47 +00:06:35,010 --> 00:06:43,620 +الخامل غير المشتهر ليتولى هذا الخامل بيعها ثم ما + +48 +00:06:43,620 --> 00:06:51,100 +يكسبانه ويربحانه يكون بينهم بالسوية أو على تفاوت + +49 +00:06:51,100 --> 00:07:00,490 +بحسب ما يتفقان الصورة الثالثة أيضا أن يشترك وجيه مع + +50 +00:07:00,490 --> 00:07:07,930 +خامل لكن الوجيه لا مال له والخامل صاحب مال الخامل + +51 +00:07:07,930 --> 00:07:12,150 +صاحب مال فيتفقان + +52 +00:07:12,150 --> 00:07:19,460 +في ما بينهما أن يذهب الوجيه إلى التاجر فيعين + +53 +00:07:19,460 --> 00:07:28,000 +البضاعة ويتفق على أثمانها ثم يدعو هذا الخامل ليدفع + +54 +00:07:28,000 --> 00:07:36,160 +أثمان البضاعة ليدفع أثمان البضاعة ثم بعد قبض + +55 +00:07:36,160 --> 00:07:45,740 +البضاعة يتولى هذا الوجيه تصريفها وبيعها وما يكسبانه + +56 +00:07:45,740 --> 00:07:52,520 +يجعلانه بينهما بالسوية أو على تفاوت على ضوء ما + +57 +00:07:52,520 --> 00:08:00,210 +يتفقان عليه لكن في الصورة الثالثة يكون المال مال + +58 +00:08:00,210 --> 00:08:06,810 +خاملي تحت يده لا يدفعه إلى الوجيه الوجيه لا يملك + +59 +00:08:06,810 --> 00:08:12,830 +مالا ولا أيضا ولا يدفع ولا يسلم له المال المال + +60 +00:08:12,830 --> 00:08:19,770 +يبقى تحت يد صاحبه الوجيه بحسب ما يتفق مع الخامل + +61 +00:08:19,770 --> 00:08:27,230 +يتولى تحديد البضاعة ويتفق على ثمنها ثم يدعو هذا + +62 +00:08:27,230 --> 00:08:36,430 +الخامل ليسلم أثمانها إلى التاجر وبعد ذلك يأخذها + +63 +00:08:36,430 --> 00:08:46,050 +الوجيه ويروجها ويبيعها والربح الحاصل يقتسمانه أو + +64 +00:08:46,050 --> 00:08:51,210 +يعني يوزعانه + +65 +00:08:51,210 --> 00:08:58,930 +فيما بينهما على حسب ما يتفقان عليه بعد هذا البيان + +66 +00:08:58,930 --> 00:09:08,250 +نأتي إلى حكم هذا النوع من الشركة ما حكم هذا النوع + +67 +00:09:08,250 --> 00:09:17,310 +من الشركة حكمه عند الشافعية الفساد البطلان يعني لا + +68 +00:09:17,310 --> 00:09:29,630 +يجوز .. لا يجوز أن يشترك الناس بشركة + +69 +00:09:29,630 --> 00:09:38,850 +الوجوه لأنها شركة باطلة وسبب بطلانها أنها قائمة على + +70 +00:09:38,850 --> 00:09:46,950 +الغرر .. أنها قائمة على الغرر كذلك + +71 +00:09:46,950 --> 00:09:52,650 +نعم + +72 +00:09:52,650 --> 00:09:56,150 +هل + +73 +00:09:56,150 --> 00:10:01,770 +أحد كنا تريد أن تسأل؟ طبعا إذا قلنا إنها مبنية على + +74 +00:10:01,770 --> 00:10:07,110 +الغرر فإن الغرر ممنوع في الشريعة لأن النبي صلى + +75 +00:10:07,110 --> 00:10:16,430 +الله عليه وسلم نهى عنه ومن + +76 +00:10:16,430 --> 00:10:25,510 +أسباب فسادها وبطلانها أن الشركة عندما أبرم عقدها + +77 +00:10:25,510 --> 00:10:35,240 +لم يكن محلها موجودا يعني حين إبرام .. حين إبرام + +78 +00:10:35,240 --> 00:10:44,040 +العقد عقد شركة الوجوه لم يكن هناك مال ولم يكن أيضا + +79 +00:10:44,040 --> 00:10:48,420 +بضاعة فالمحل + +80 +00:10:48,420 --> 00:10:58,860 +معدوم أو غائب وقد ذكرنا فيما مضى بأن الشركة تلحق + +81 +00:10:58,860 --> 00:11:03,300 +بعقد البيع وعقد + +82 +00:11:03,300 --> 00:11:15,460 +البيع لا يصح والمبيع غائب أو معدوم أو الثمن مجهول + +83 +00:11:15,460 --> 00:11:23,920 +فضلا عن أن يكون معدوم ودليل فساد ذلك قوله صلى الله + +84 +00:11:23,920 --> 00:11:30,400 +عليه وسلم لا تبيع ما ليس عندك ودليله أيضا حديث + +85 +00:11:30,400 --> 00:11:37,340 +عبد الله ابن عمر رضي الله عنه قال ابتعت + +86 +00:11:37,340 --> 00:11:50,450 +زيتا من السوق أردت أن أبيعه قبل أن أقبضه بثمن زائد + +87 +00:11:51,570 --> 00:11:57,630 +فإذا رجل يأخذ بطرف ثوبي من ورائي فانفتلت فإذا زيد + +88 +00:11:57,630 --> 00:12:04,270 +بن ثابت رضي الله عنه فقال لا تفعل إني سمعت رسول + +89 +00:12:04,270 --> 00:12:09,870 +الله صلى الله عليه وسلم يقول لا تباع السلع حيث + +90 +00:12:09,870 --> 00:12:17,610 +تبتاع حتى يحوزها التجار إلى رحالهم يعني لا يجوز + +91 +00:12:17,610 --> 00:12:25,210 +للإنسان أن يبيع متاعا أو سلعة ليست عنده وإن + +92 +00:12:25,210 --> 00:12:31,790 +اشتراها ولم يقبضها بعده لا يجوز أيضا أن يبيعها حتى + +93 +00:12:31,790 --> 00:12:38,970 +يقبضها وإن وتكون تحت يده أو في مجلس عقده أو في + +94 +00:12:38,970 --> 00:12:49,790 +مخازنه إلى غير ذلك لكن شركة الوجوه لأ قالت لا تباع + +95 +00:12:49,790 --> 00:12:55,710 +السلع حيث تبتاع حتى يحوزها التجار إلى رحالهم حتى + +96 +00:12:55,710 --> 00:13:04,050 +تكون في قبضتهم وتحت أيمانهم إذا لو تأملنا شركة + +97 +00:13:04,050 --> 00:13:04,810 +الوجوه + +98 +00:13:08,330 --> 00:13:14,410 +فإننا سنجد أن الوجهين يتفقان على أمر في المستقبل + +99 +00:13:14,410 --> 00:13:26,930 +القريب يعني يعزمان على أن يذهبا إلى باعة المتاع + +100 +00:13:26,930 --> 00:13:36,630 +إلى تجار البضائع ليشتريا منهم حظا من البضائع إلى + +101 +00:13:36,630 --> 00:13:45,510 +أجل ثم بعد ذلك يتولى ياء بيع ما يشترياني وما زاد + +102 +00:13:45,510 --> 00:13:55,070 +عن رأس المال يقتسمانه بينهما إذا كل موضوعها + +103 +00:13:55,070 --> 00:14:04,170 +ومحلها غائب غير موجود إنما هو معزوم على حصوله + +104 +00:14:04,170 --> 00:14:12,030 +ووجوده وبالتالي لما كان المحل غائب فإن عقد الشركة + +105 +00:14:12,030 --> 00:14:20,330 +باطل فإن عقد الشركة باطل بعد + +106 +00:14:20,330 --> 00:14:27,930 +هذا النوع ارتحل بنا الإمام إلى شركة رابعة واسمها + +107 +00:14:27,930 --> 00:14:35,070 +شركة العنان قال الإمام النووي رحمه الله وشركة + +108 +00:14:35,070 --> 00:14:48,690 +العنان صحيحة وشركة العنان أو قال وشركة + +109 +00:14:48,690 --> 00:14:56,490 +العنان ثم بعدها قال وشركة العنان صحيحة نريد أن + +110 +00:14:56,490 --> 00:15:07,850 +نتعرف ما هو سبب تسميتها بالعنان ثم بعد ذلك نتعرف + +111 +00:15:07,850 --> 00:15:17,950 +على حكمها أما سبب التسمية فالعنان بكسر العين بمعنى + +112 +00:15:17,950 --> 00:15:19,610 +الظهور + +113 +00:15:21,190 --> 00:15:29,910 +ولذلك نقول عنا الشيء إذا ظهر عنا الشيء إذا ظهر + +114 +00:15:29,910 --> 00:15:37,950 +وسمي هذا النوع من الشركة باسم العنان لظهور مال كل + +115 +00:15:37,950 --> 00:15:47,490 +من الشريكين لصاحبه لظهور مال كل من الشريكين لصاحبه + +116 +00:15:47,490 --> 00:15:58,560 +أو لأنها أظهر أنواع الشركة وأوضحها وقال قوم سميت + +117 +00:15:58,560 --> 00:16:06,600 +عنانا لأن الشريكين قد استويا في المال مأخوذا من + +118 +00:16:06,600 --> 00:16:14,460 +استواء عنان الفرسين إذا تسابقا عنان الفرس هو الرسن + +119 +00:16:14,460 --> 00:16:22,240 +بلغتنا الرسن الآن عندما نمر في الطرقات أحيانا فنجد + +120 +00:16:22,240 --> 00:16:30,660 +إخواننا من الشرط يركبون الأفراس يركبون الخيل برأي + +121 +00:16:30,660 --> 00:16:39,300 +كنا وهم يمسكون بزمام خيولهم يعني برسن هذه الدواب + +122 +00:16:39,300 --> 00:16:48,390 +هل نرى تفاوتا بين زمام و زمام أو بين رسن و رسن أو + +123 +00:16:48,390 --> 00:16:57,450 +حبل و حبل و حبل آخر أم أنها يعني تتفق أه و يعني + +124 +00:16:57,450 --> 00:17:04,210 +تتساوى وإن لم تكن تتساوى فهي قريبة قربا نكاد نجزم + +125 +00:17:04,210 --> 00:17:11,650 +معه أنه لا تفاوت بينها صحيح؟ إذا النوع الرابع من + +126 +00:17:11,650 --> 00:17:22,610 +أنواع الشركة هو شركة العنان وسميت عنان من عن الشيء + +127 +00:17:22,610 --> 00:17:31,530 +إذا ظهر فالعنان بمعنى الظهور سميت هذه الشركة + +128 +00:17:31,530 --> 00:17:39,670 +بالعنان لأنها أظهر أنواع الشركة وأوضحها أو لأن كلًا + +129 +00:17:39,670 --> 00:17:46,350 +من الشريكين يظهر متاعه لصاحبه فلا يعني يخفي عنه + +130 +00:17:46,350 --> 00:17:58,750 +شيئا قط و قال آخرون سميت هذه الشركة بالعنان من + +131 +00:17:58,750 --> 00:18:06,920 +عنان الفرس و ذلك أن عنان الأفراس أو عنان الخيل + +132 +00:18:06,920 --> 00:18:12,340 +يكونوا متساويا ويكونوا ظاهرا في الوقت نفسه فلا + +133 +00:18:12,340 --> 00:18:21,200 +تفاوتة يعني يُرى بين عنان وعنان وبين رسل ورسل وبين + +134 +00:18:21,200 --> 00:18:29,410 +زمام وزمام واضح الأمر؟ وقال آخرون أيضا سميت هذه + +135 +00:18:29,410 --> 00:18:39,510 +الشركة بالعنان لأن كل واحد منهم يملك + +136 +00:18:39,510 --> 00:18:48,110 +التصرف في جميع مال صاحبه في جميع مال صاحبه تماما + +137 +00:18:48,110 --> 00:18:56,170 +كالعنان بيد صاحبه فإنه يملك أن يصرف به الخيلة أو + +138 +00:18:56,170 --> 00:19:03,840 +الفرسة كيف ما يشاء إذا أرادها يمينا فإنه يأخذ + +139 +00:19:03,840 --> 00:19:09,060 +الزمام ناحية اليمين فتنقاد الفرس بين يديه يمينا + +140 +00:19:09,060 --> 00:19:17,120 +وإذا أرادها شمالا يأخذ الزمام ناحية الشمال ويشده + +141 +00:19:17,120 --> 00:19:23,500 +إليه فتنقاد فرسه إذا أراد أن يوقفها يشده إلى نفسه + +142 +00:19:23,500 --> 00:19:30,780 +فتقف فكما أنه حر التصرف إذا أخذ بالعنان فكذلك كل + +143 +00:19:30,780 --> 00:19:38,250 +شريك في هذه الشركة يكون حر التصرف ضمن دائرة المشروع + +144 +00:19:38,250 --> 00:19:43,850 +أو الحلال إن كان يتعلق بالمتاع والبضاعة أو يتعلق + +145 +00:19:43,850 --> 00:19:53,470 +بإبرام العقود التي تروج بها البضاعة وبعضهم قال هي + +146 +00:19:53,470 --> 00:19:59,750 +شركة العنان بفتح العين المهملة من أيه؟ من العلوي + +147 +00:19:59,750 --> 00:20:04,940 +والارتفاع أه فنقول مثلا + +148 +00:20:10,000 --> 00:20:16,940 +استقرت السحابة في عنان السماء استقرت السحابة في + +149 +00:20:16,940 --> 00:20:23,180 +عنان السماء أه يعني ارتفعت وأيه ووقفت في كبد + +150 +00:20:23,180 --> 00:20:29,900 +السماء وارتفاعها وهذا أيضا من الظهور والبروز من + +151 +00:20:29,900 --> 00:20:38,440 +الظهور والبروز فكل ما على الشيء تراءلحظ أزيد وأكثر + +152 +00:20:38,440 --> 00:20:44,880 +من الناس أليس كذلك؟ أي نعم لشركة العنان + +153 +00:20:47,740 --> 00:20:54,260 +صورة وهي أن يخرج كل واحد من الشريكين مالا مثل مال + +154 +00:20:54,260 --> 00:21:03,280 +صاحبه دنانير أو دراهم ثم يخلط ذلك حتى يصير مالا + +155 +00:21:03,280 --> 00:21:09,380 +واحدا لا يتميز على أن يبيعا ويشتريا معا من + +156 +00:21:09,380 --> 00:21:16,220 +التجارات وأن ما كان فيه من فضل عن رأس المال فهو + +157 +00:21:16,220 --> 00:21:24,160 +أيه؟ فهو بينهما إذا هذه هي الشركة ال إيه؟ المشهورة + +158 +00:21:24,160 --> 00:21:33,260 +ويعني المعهودة في الأذهان شركة العنان مرة أخرى أن + +159 +00:21:33,260 --> 00:21:40,760 +يتفق اثنان أو أكثر على أن يبذل كل واحد منهما + +160 +00:21:40,760 --> 00:21:50,650 +مقدارا من المال شريطة أن يكون المال الذي يبذله كل + +161 +00:21:50,650 --> 00:21:57,790 +واحد من الشركاء نوعا واحدا أو جنسا واحدا يعني أن + +162 +00:21:57,790 --> 00:22:05,410 +نتفق نحن الشركاء أن يبذل كل واحد مننا قدرا معلوما + +163 +00:22:05,410 --> 00:22:12,210 +من الدنانير الأردنية أو الدولارات أو الشواكل شريطة + +164 +00:22:12,210 --> 00:22:20,710 +أن يكون المال المتفق على أيه؟ على الاتجار به أن + +165 +00:22:20,710 --> 00:22:26,170 +يكون جنسا واحدا، نوعا واحدا فلا أيه؟ فلا يجوز أن + +166 +00:22:26,170 --> 00:22:32,670 +يبذل أحدنا دينارا والآخر دولارا والثالث شقلا لا + +167 +00:22:32,670 --> 00:22:40,360 +بل يكون المال المبذول متحدة الجنسية ومعروفة القدر + +168 +00:22:40,360 --> 00:22:45,360 +.. معروفة القدر ليس بالضرورة أن تكون مقاديرنا + +169 +00:22:45,360 --> 00:22:51,480 +المبذولة متساوية فيمكن أن يشتغل .. أن يساهم أحدنا + +170 +00:22:51,480 --> 00:22:55,880 +بـ 1000 دينار والآخر بـ 2000 دينار والثالث بـ 3000 + +171 +00:22:55,880 --> 00:23:01,360 +دينار شريطة أن تكون الدنانير هي الأردنية وليست + +172 +00:23:01,360 --> 00:23:05,840 +مثلا الكويتية إذا رغبنا مثلا أن نشترك بالدنانير + +173 +00:23:05,840 --> 00:23:11,570 +الكويتية لابد أن نعين نوع الدينار واضح؟ أو إذا كان + +174 +00:23:11,570 --> 00:23:17,350 +مثلا الثمن هو الـ Lira لابد أيه أن نحدد مثلا أنها + +175 +00:23:17,350 --> 00:23:22,110 +الـ Lira السورية نسأل الله الفرجة القريبة لأهلنا + +176 +00:23:22,110 --> 00:23:27,110 +في سوريا أرجو أن يكون الأمر واضحا بعد ذلك .. بعد + +177 +00:23:27,110 --> 00:23:34,400 +ذلك ليس أيضا بالضرورة أن يتجرى كل واحد من الشركاء + +178 +00:23:34,400 --> 00:23:43,280 +بقدر سهمه لا يختلط المال كله ثم تشترى البضاعة وبعد + +179 +00:23:43,280 --> 00:23:48,160 +ذلك يشتهدوا الاثنان العاقدان أو إن كانوا ثلاثة + +180 +00:23:48,160 --> 00:23:53,540 +يشتركون في ترويج البضاعة فربما هذا باع أكثر من + +181 +00:23:53,540 --> 00:24:01,470 +أخيه فأيه فهذا كله أيه يتسامح به ثم بعد ذلك إذا + +182 +00:24:01,470 --> 00:24:08,790 +استحيلت البضاعة من بضاعة إلى نقد إلى مال نضّ واضح + +183 +00:24:08,790 --> 00:24:15,850 +إلى أثمان نرى ما زاد وفضل عن رأس المال فنجعله + +184 +00:24:15,850 --> 00:24:23,090 +بيننا على ضوء ما نتفق واضح الكلام وحكم هذه الشركة + +185 +00:24:23,090 --> 00:24:28,730 +الصحة هذه الشركة صحيحة + +186 +00:24:30,280 --> 00:24:37,580 +ودليل صحتها السنة والإجماع دليل صحتها السنة + +187 +00:24:37,580 --> 00:24:45,640 +والإجماع أما دليل السنة فحديث السائب رضي الله عنه + +188 +00:24:45,640 --> 00:24:51,400 +السائب ابن أبي السائب قال قلت للنبي صلى الله عليه + +189 +00:24:51,400 --> 00:24:58,900 +وسلم كنت أيه يا رسول الله شريكي في الجاهلية كنت أيه + +190 +00:24:58,900 --> 00:25:05,780 +يا رسول الله شريكي في الجاهلية فكنت خير شريك فكنت + +191 +00:25:05,780 --> 00:25:12,840 +خير شريك لا تداريني ولا تماريني كنت صريحا وكنت + +192 +00:25:12,840 --> 00:25:19,040 +شفافا وكنت صادقا أمينا إذا + +193 +00:25:20,350 --> 00:25:29,270 +هذا هو الحديث وجه الدلالة من الحديث هل تستطيع + +194 +00:25:29,270 --> 00:25:34,570 +إحدى كلنا أن تحدثنا عن وجه الدلالة من هذا الحديث + +195 +00:25:34,570 --> 00:25:37,630 +أذكره + +196 +00:25:37,630 --> 00:25:44,350 +مرة ثانية السائب رضي الله عنه قال قلت للنبي صلى + +197 +00:25:44,350 --> 00:25:51,410 +الله عليه وسلم كنت شريكي في الجاهلية وكنت خير شريك + +198 +00:25:51,410 --> 00:25:57,670 +لا تداريني ولا تماريني ما هو وجه الدلالة من هذا + +199 +00:25:57,670 --> 00:26:01,190 +الحديث تفضلي + +200 +00:26:12,710 --> 00:26:18,830 +تفضلي يا بنتي بارك + +201 +00:26:18,830 --> 00:26:24,530 +الله فيكما تفضلي ما + +202 +00:26:24,530 --> 00:26:29,430 +شاء الله ما شاء الله أحسنتِ يا بنتي بارك الله فيكِ + +203 +00:26:30,700 --> 00:26:37,820 +النبي ﷺ لا + +204 +00:26:37,820 --> 00:26:48,820 +يُعقل كما ذكرت أن يكون قد زاول شركة مبنية على + +205 +00:26:48,820 --> 00:26:55,580 +الخديعة والغرر أو مبنية على الجهالة والخفاء وذلك + +206 +00:26:55,580 --> 00:26:58,840 +أن الاتجار + +207 +00:26:59,810 --> 00:27:07,950 +بالغرر كبيرة من الكبائر والكبيرة تتنافى مع العصمة + +208 +00:27:07,950 --> 00:27:14,810 +بل إن الأنبياء والرسل عصمهم الله جل وعلا قبل + +209 +00:27:14,810 --> 00:27:18,270 +البعثة وبعدها عن مقارفة الكبائر + +210 +00:27:20,960 --> 00:27:27,100 +الذي يظن أن النبي صلى الله عليه وسلم وإن كان + +211 +00:27:27,100 --> 00:27:32,380 +السائب أخبر أن الشركة كانت بينه وبين النبي في زمن + +212 +00:27:32,380 --> 00:27:34,540 +الجاهلية وقبل البعثة + +213 +00:27:39,650 --> 00:27:46,330 +يظن بل ويعتقد بأن النبي صلى الله عليه وسلم كان + +214 +00:27:46,330 --> 00:27:55,220 +يزاول شركة ظاهرة شركة صحيحة صائبة والشركة الظاهرة + +215 +00:27:55,220 --> 00:28:01,340 +الصحيحة الصائبة هي شركة العنان لغة فنحن ذكرنا آنفا + +216 +00:28:01,340 --> 00:28:07,320 +بأن العنان الظهور فإذا كانت شركته بأبي هو وأمي صلى + +217 +00:28:07,320 --> 00:28:12,920 +الله عليه وسلم شركة ظاهرة إذا هي شركة العنان واضح + +218 +00:28:12,920 --> 00:28:20,560 +الأمر؟ فأيه؟ فاستفاد العلماء من حديث السائب أن شركة + +219 +00:28:20,560 --> 00:28:28,060 +العنان مشروعة لا بالإجماع وحده بل بالسنّة ودليلها + +220 +00:28:28,060 --> 00:28:35,670 +حديث السائب وكذلك من أدلة مشروعيتها الإجماع فقد + +221 +00:28:35,670 --> 00:28:42,410 +أجمع العلماء جميعا بما فيهم الحنفية والمالكية + +222 +00:28:42,410 --> 00:28:50,850 +والشافعية والحنابلة على مشروعية شركة العنان على + +223 +00:28:50,850 --> 00:28:52,330 +نحو ما ذكرنا + +224 +00:28:55,470 --> 00:29:00,630 +ومن المناسب حتى تتم الفائدة إن شاء الله تعالى أن + +225 +00:29:00,630 --> 00:29:10,070 +نتحدث عن أركان هذه الشركة أركان الشركة ثلاثة صيغة + +226 +00:29:10,070 --> 00:29:18,210 +وعاقدان وأيه ومال صيغة وهي الإيجاب والقبول وعاقدان + +227 +00:29:18,210 --> 00:29:24,890 +يتوليان الصيغة أو الإيجاب والقبول ثم مال أو محل + +228 +00:29:24,890 --> 00:29:28,070 +ترد عليه هذه الشركة + +229 +00:29:30,220 --> 00:29:35,520 +وأما عن الركن الأول وهو الركن الركين أو الركن + +230 +00:29:35,520 --> 00:29:41,480 +الأهم والأجل في العقود هو ماذا؟ هو الصيغة حتى إن + +231 +00:29:41,480 --> 00:29:47,520 +الحنفية إذا تحدثوا عن أركان العقود فإنهم يذكرون + +232 +00:29:47,520 --> 00:29:53,860 +الصيغة وحدها ثم بعد ذلك يعبرون عن ما سواها بالشروط + +233 +00:29:53,860 --> 00:29:59,100 +وذلك أن الصيغة لا يمكن أن تدرك بين السماء والطارق + +234 +00:29:59,450 --> 00:30:04,950 +فلابد أن تدرك من عاقدين من موجب وقابل ثم لا تكون + +235 +00:30:04,950 --> 00:30:10,650 +صحيحة إلا إذا وردت على محل فأيه فأيه فهم يكتفون + +236 +00:30:10,650 --> 00:30:17,670 +بذكر الصيغة لأنها تقتضي وتستلزم وجود عاقدين ووجود + +237 +00:30:17,670 --> 00:30:25,900 +محل اقترض عليه على أي حال الصيغة هي الإيجاب والقبول + +238 +00:30:25,900 --> 00:30:31,560 +ويشترط فيها ما يشترط في صيغة عقد البيع أما الإيجاب + +239 +00:30:31,560 --> 00:30:37,760 +فهو ما يدل على التمليك بعوض دلالة ظاهرة ويشترط أن + +240 +00:30:37,760 --> 00:30:44,840 +يكون بألفاظ الكتاب والسنة وما يشتق منها أرجو + +241 +00:30:44,840 --> 00:30:50,610 +الانتباه مذهب الشافعي في هذا الميدان هو أضيق + +242 +00:30:50,610 --> 00:30:56,950 +المذاهب هو أضيق المذاهب وذلك أن الشافعية رحمه الله + +243 +00:30:56,950 --> 00:31:07,930 +قد قصر صور الجواز فيما يخص الصيغة الإجابة والقبول + +244 +00:31:07,930 --> 00:31:16,710 +إذا كانت أو على ألفاظ الوحي كتابا وسنة أو ما يشتق + +245 +00:31:16,710 --> 00:31:22,330 +من ألفاظ الوحي إذا وردت في الكتاب أو السنة ولذلك + +246 +00:31:22,330 --> 00:31:27,770 +حتى في عقد البيع لا يجوز العقد عقد البيع بلفظ + +247 +00:31:27,770 --> 00:31:35,270 +الهبة كما لو قال شخص لآخر وهبتك مثلا كراسة هذه + +248 +00:31:35,270 --> 00:31:40,610 +بعشرة شواكل فقال الآخر قبلت هذا العقد عند الشافعي + +249 +00:31:40,610 --> 00:31:48,250 +باطل وذلك مادام هذا الموجب يتكلم العربية واستطاع + +250 +00:31:48,250 --> 00:31:59,210 +أن يعبر بالهبة فلماذا يستخف ولا يعبر بالبيع؟ أو + +251 +00:31:59,210 --> 00:32:05,090 +بالتمليك واختار الهبة ولذلك يعتبروا هذا العقد + +252 +00:32:05,090 --> 00:32:11,310 +باطلا لكن الآخرين من الحنفية والمالكية والحنابلة + +253 +00:32:11,310 --> 00:32:18,120 +رحمهم الله تعالى يرون أن العبرة بالقصد والمعاني لا + +254 +00:32:18,120 --> 00:32:23,060 +بالألفاظ والمباني يعني العبرة لا بالألفاظ وإنما + +255 +00:32:23,060 --> 00:32:28,200 +العبرة بأيه بالقصد والمراد من هذه الألفاظ فعندما + +256 +00:32:28,200 --> 00:32:34,910 +يقول القائل وهبتك هذا بكذا وكذا يفطن الآخر أنه لا يقصد + +257 +00:32:34,910 --> 00:32:41,770 +بذله بالمجان لأنه اشترط المعاوضة والهبة عادة تكون + +258 +00:32:41,770 --> 00:32:50,830 +بالمجان يبذلها الواهب إلى الموهوب له لكن في غير + +259 +00:32:50,830 --> 00:32:58,050 +عوض يقابلها واضح الكلام؟ فلما ذكر العوض كان ذكر + +260 +00:32:58,050 --> 00:33:03,230 +العوض قرينة هادية إلى أن الموجب يقصد بيع ولا هبة + +261 +00:33:03,230 --> 00:33:09,210 +واضح الأمر كذلك كما لو قال الرجل الرجل يريد أن + +262 +00:33:09,210 --> 00:33:14,490 +ينكح ابنته إلى ابن الآخر أو إلى آخر فيقول وهبتك + +263 +00:33:14,490 --> 00:33:19,810 +بنتي فلانة وهبتك بنتي فلانة على مهر قدره كذا + +264 +00:33:19,810 --> 00:33:26,390 +الشافعي يقول بأن هذا باطل الآخرون يقولون بأنه صحيح + +265 +00:33:26,390 --> 00:33:32,910 +لأنه لما ذكر المهر كان ذلك قرينة هادية إلى أنه لا + +266 +00:33:32,910 --> 00:33:39,610 +يقصد الهبة فالهبة فقط أه كانت في حق النبي صلى الله + +267 +00:33:39,610 --> 00:33:45,190 +عليه وسلم ولمدة زمنية ثم نسخ قال جل وعلا وامرأة + +268 +00:33:45,190 --> 00:33:51,430 +مؤمنة إن وهبت نفسها للنبي إن أراد النبي أن يستنكحها + +269 +00:33:51,430 --> 00:33:56,810 +خالصة لك من دون المؤمنين وما عدا النبي صلى الله عليه + +270 +00:33:56,810 --> 00:34:04,210 +وسلم فلا يجوز أن يتزوج إلا بمهر لكن الحكيم هو الذي + +271 +00:34:04,210 --> 00:34:14,220 +يزوجه بمهر معقول رجاء البركة لابنته ولذريتها أيضا + +272 +00:34:14,220 --> 00:34:22,160 +أكثرهم أقلّهم مؤونة أكثرهم بركة هكذا قال صلى الله + +273 +00:34:22,160 --> 00:34:25,100 +عليه وسلم على أي حال + +274 +00:34:29,110 --> 00:34:38,270 +قلنا أن الإمام الشافعي يقصر الشركة على ألفاظ الوحي + +275 +00:34:38,270 --> 00:34:47,090 +كتابا وسنة وما يخرج مشتقا من هذه الألفاظ وأما + +276 +00:34:47,090 --> 00:34:52,170 +القبول فهو ما يدل على الموافقة والرضا دلالة ظاهرة، + +277 +00:34:52,170 --> 00:34:56,870 +وهو ما يصدر من العاقد الآخر، وأقوى الصيغة ما كان + +278 +00:34:56,870 --> 00:35:03,730 +بلفظ المضيء تماما كما ذُكر في البيع ما كان بلفظ + +279 +00:35:03,730 --> 00:35:10,950 +المضيء كأن يقول اشتركنا أو أيه اشتركت معك .. + +280 +00:35:10,950 --> 00:35:17,390 +اشتركت معك على أن يبذل كل واحد مننا ألف دينار أه + +281 +00:35:17,390 --> 00:35:23,190 +ألف دينار أردني على أن نشترك في إيه؟ في المتاع + +282 +00:35:23,190 --> 00:35:30,960 +المباح في المتاع الإيه؟ المباح ليخرج أم المباح الغير + +283 +00:35:30,960 --> 00:35:36,880 +المباح وهو الحرام من مثل المسكرات والمُفاتيرات ومن + +284 +00:35:36,880 --> 00:35:41,540 +مثل أيضًا الميتة والكلب والخنزير وما شابه ذلك أي + +285 +00:35:41,540 --> 00:35:49,710 +نعم ثم أيضًا ينبغي أن نتبصر بأن الشركة لا تصح بدون + +286 +00:35:49,710 --> 00:35:53,870 +الإيجاب والقبول لأنها تتبع البيع والبيع لا يصح إلا + +287 +00:35:53,870 --> 00:36:00,210 +بذلك قال جل وعلا إلا أن تكون تجارة عن تراض منكم + +288 +00:36:00,210 --> 00:36:06,090 +طيب هذا الجزء من الآية كيف نهتدي أو كيف نستدل به على + +289 +00:36:06,090 --> 00:36:07,550 +الإيجاب والقبول؟ + +290 +00:36:12,550 --> 00:36:16,810 +أليس الرضا أو التراضي من أعمال القلوب والإيجاب + +291 +00:36:16,810 --> 00:36:21,510 +والقبول من أعمال الألسنة؟ + +292 +00:36:22,950 --> 00:36:30,190 +أحسنتِ لما كان الرضا عمل قلب وأعمال القلوب مستورة + +293 +00:36:30,190 --> 00:36:41,410 +خفية فإن الشارع الحكيم أقام أمارات ظاهرة تدل عليها + +294 +00:36:41,410 --> 00:36:47,730 +وهو الإيجاب والقبول الصادران من اللسان أو عن + +295 +00:36:47,730 --> 00:36:56,110 +اللسان، ويُشترط فيها ويُشترط في الصيغة الإيجاب في + +296 +00:36:56,110 --> 00:37:01,750 +الصيغة لفظ يدل على الإذن في التصرف شريطة أن يكون + +297 +00:37:01,750 --> 00:37:11,750 +هذا اللفظ الذي يعني فيه تصريح بالتصرف يكون من كل + +298 +00:37:11,750 --> 00:37:19,910 +منهما، يكون من كل منهم اشتركت أو شاركتك على أن يبذل + +299 +00:37:19,910 --> 00:37:26,330 +كل واحد مننا ألف دينار فنشتري البضائع ويتولى كل + +300 +00:37:26,330 --> 00:37:32,430 +واحد مننا ترويجها وبيعها فيقول الآخر قبلت فيقول + +301 +00:37:32,430 --> 00:37:33,970 +الآخر قبلت + +302 +00:37:42,290 --> 00:37:48,770 +بعدها قال فلو اقتصرا أي اقتصر كل من العاقدين على + +303 +00:37:48,770 --> 00:37:57,690 +قول اشتركنا فقط، يعني مثلًا واحد التقى مع آخر فقال + +304 +00:37:57,690 --> 00:38:06,770 +اشتركنا أنا وأنت فقال الآخر قبلت، الشافعية يقولون + +305 +00:38:06,770 --> 00:38:16,730 +هذا اللفظ غير كافٍ غير كافٍ في إظهار هذا الركن من + +306 +00:38:16,730 --> 00:38:23,690 +أركان عقد الشركة فلابد للإيجاب والقبول من إيه؟ من + +307 +00:38:23,690 --> 00:38:27,790 +أن يجرى بصيغة + +308 +00:38:31,570 --> 00:38:38,210 +تنفي الخصومة والجدل بين العاقدين، تنفي الخلاف + +309 +00:38:38,210 --> 00:38:45,370 +بينهما، ولا يدرك هذا إلا أن يتكلم وأن يفسح كل واحد + +310 +00:38:45,370 --> 00:38:51,870 +بصيغة يحسن السكوت عندها، عندما أقول لآخر أرغب أن + +311 +00:38:51,870 --> 00:38:57,890 +يشاركني أقول أه اشتركنا أو شاركتك فيقول قبلت + +312 +00:38:58,320 --> 00:39:05,960 +اشتركنا على ماذا؟ ربما .. ربما يقصد أحدهم في .. في + +313 +00:39:05,960 --> 00:39:11,380 +أكلة أو في .. إيه؟ في شرب نبيذ من الأنواع المباحة + +314 +00:39:11,380 --> 00:39:18,100 +أو في .. إيه؟ في أن يركبا سيارة إلى إيه؟ لتبلغهما + +315 +00:39:18,100 --> 00:39:23,860 +مقصودًا ما .. أو .. اللفظ يحتمل ثم إذا أردنا أو إذا + +316 +00:39:23,860 --> 00:39:31,940 +حملناه على الشركة فإيه؟ فبأي قدر وبأي الأصناف فهل + +317 +00:39:31,940 --> 00:39:36,440 +هي شركة خاصة مقصورة على صنف من الأصناف أم هي + +318 +00:39:36,440 --> 00:39:41,780 +مفتوحة وحرة يمكن أن نتجر في أي صنف من الأصناف + +319 +00:39:41,780 --> 00:39:49,830 +الحلال هذا كله حقيقةً مثار سؤال يبقى الإنسان .. يبقى + +320 +00:39:49,830 --> 00:39:56,850 +الإنسان يعني ترد عليه التوارق ماذا يقصد يا ترى؟ + +321 +00:39:56,850 --> 00:40:02,090 +أيُقصد صنفا واحدا؟ أم يقصد أصنافا؟ وما هي الأصناف + +322 +00:40:02,090 --> 00:40:07,950 +المقصودة إلى غير ذلك؟ ولذلك ربما أحدهم يفهم منها + +323 +00:40:07,950 --> 00:40:15,290 +فهما سيما المخاطب، يفهم فهما معينًا لم يقصده الموجب + +324 +00:40:15,290 --> 00:40:22,070 +الذي تلفظ بهذا، لذلك رفض الشافعية صحة هذا العقد + +325 +00:40:22,070 --> 00:40:27,390 +وقالوا هذه الصيغة لم تكفي إيه؟ لم تكفي في الأصح + +326 +00:40:27,390 --> 00:40:33,490 +عند الشافعية، ومقابل الأصح هو الصحيح قالوا بالجواز + +327 +00:40:33,490 --> 00:40:39,710 +وذلك أن قوله اشتركنا يكفي في الإذن بالتصرف عن لفظ + +328 +00:40:39,710 --> 00:40:45,390 +يدل عليه، لفهم المقصود منه عرفًا، ولتضمن الشركة + +329 +00:40:45,390 --> 00:40:51,310 +للِوكالة، وهذا مذهب الجمهور من الحنفية والمالكية + +330 +00:40:51,310 --> 00:40:57,290 +والشافعية بعد ذلك نرتحل إلى جواز تعليق الشركة وهذا + +331 +00:40:57,290 --> 00:41:01,970 +نرجعه إلى لقائنا القادم إن شاء الله، وفقنا الله + +332 +00:41:01,970 --> 00:41:06,410 +وإيّاكم لما يحب ويرضى، والحمد لله رب العالمين + +333 +00:41:06,410 --> 00:41:09,510 +وصلى الله وسلم وبارك على محمد diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/NVyPSQ53zs4.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/NVyPSQ53zs4.srt new file mode 100644 index 0000000000000000000000000000000000000000..a99432e19a1522c25e3268c5ebac5084adb051f7 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/NVyPSQ53zs4.srt @@ -0,0 +1,1411 @@ +1 +00:00:21,130 --> 00:00:28,050 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:28,050 --> 00:00:33,750 +بالله من شرور أنفسنا و سيئات أعمالنا من يهده الله + +3 +00:00:33,750 --> 00:00:40,030 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:40,030 --> 00:00:47,230 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:47,230 --> 00:00:56,780 +رسوله هو بهذه أحكام تابعة لعقد الوكالة وهي + +6 +00:00:56,780 --> 00:01:02,980 +أربعة أولها الأحكام الموافقة قال الإمام النووي + +7 +00:01:02,980 --> 00:01:10,760 +رحمه الله الوكيل بالبيع مطلقا ليس له البيع بغير + +8 +00:01:10,760 --> 00:01:18,420 +نقد البلد ولا بنسيئة ولا بغبن فاحش + +9 +00:01:20,730 --> 00:01:28,950 +وهو ما لا يحتمل غالبا فلو باع على أحد هذه الأنواع + +10 +00:01:28,950 --> 00:01:39,250 +وسلم المبيع ضامن بيان هذا بعد أن نتم الحديث عن + +11 +00:01:39,250 --> 00:01:46,270 +أركان الوكالة بدأ الإمام رحمه الله تعالى يحدثنا عن + +12 +00:01:46,270 --> 00:01:57,370 +أحكام مهمة تابعة لعقد الوكالة فقال إذا + +13 +00:01:57,370 --> 00:02:07,150 +كان عقد الوكالة مطلقا بمعنى أن الموكِل + +14 +00:02:07,150 --> 00:02:15,990 +قد أعطى للوكيل فرصة مفتوحة لم يقيده + +15 +00:02:18,010 --> 00:02:27,170 +بصنف معين في التجارة إن كان بخصوص البيع أو بخصوص + +16 +00:02:27,170 --> 00:02:37,370 +الشراء بل جعله الباب مفتوحا فهل يعني أن الوكيل + +17 +00:02:37,370 --> 00:02:48,850 +له الخيار أن يبيع من غير ضوابط فهل يمكنه مثلا أن + +18 +00:02:48,850 --> 00:02:55,790 +يبيع بالنسيئة أي بالأجل؟ وهل يمكنه أن يبيع بالغبن + +19 +00:02:55,790 --> 00:03:02,530 +الفاحش الذي يضر إضرارا ظاهرا بصاحب المال وهو + +20 +00:03:02,530 --> 00:03:13,810 +الموكل؟ وهل كذلك يجوز له أن يبيع بغير نقد البلد؟ من + +21 +00:03:13,810 --> 00:03:22,730 +خلال كلام الإمام النووي رحمه الله تعالى قد + +22 +00:03:22,730 --> 00:03:32,250 +اتضح أن عقد الوكالة وإن كان مطلقا مجردا عن القيد + +23 +00:03:32,250 --> 00:03:41,350 +لكن ثمة أمور أو لكن ثمة أمورا لابد أن يراعيها + +24 +00:03:41,350 --> 00:03:50,790 +الوكيل أهمها إذا باع باع بنقد + +25 +00:03:50,790 --> 00:04:01,330 +البلد باع بنقد البلد بمعنى الأوراق النقدية الرائجة + +26 +00:04:01,330 --> 00:04:12,930 +المعتمدة في بلده ولا يجوز أن يبيع سلعة الموكل بغير + +27 +00:04:12,930 --> 00:04:23,150 +نقد البلد فمثلا عندنا نحن في فلسطين الدينار + +28 +00:04:23,150 --> 00:04:27,450 +الأردني والشيكل + +29 +00:04:27,450 --> 00:04:38,260 +اليهودي والدولار الأمريكي فلو أنه باع بغير هذا + +30 +00:04:38,260 --> 00:04:45,420 +النقد كأن يبيع سلعته أو سلعة الموكل بالين الياباني + +31 +00:04:45,420 --> 00:04:58,920 +فإن هذا لا يجوز منه ولا أيّ شيء ويعاتب ويلام عليه وإذا + +32 +00:04:58,920 --> 00:05:11,060 +حصل بذلك خسارة فهو ضامن لها كيف تكون الخسارة؟ تكون + +33 +00:05:11,060 --> 00:05:20,800 +الخسارة أن الين عملة غير متداولة عندنا فلو أنه باع + +34 +00:05:20,800 --> 00:05:30,400 +جلة بضائعه بالين لا يمكنه أن يجدد هذه البضائع من + +35 +00:05:30,400 --> 00:05:38,620 +من يتجر فيها و ذلك أنهم لا يقبلون أن يبيعوه + +36 +00:05:38,620 --> 00:05:49,030 +بالين هذا يدفعه أو يدفع صاحب المال أن يذهب إلى + +37 +00:05:49,030 --> 00:05:58,030 +المصارف المالية حتى يستحيل الين إلى نقد بلدنا فلو + +38 +00:05:58,030 --> 00:06:04,630 +أنه طاف على المصارف المالية عندنا سوف لا يجد مصرفا + +39 +00:06:05,380 --> 00:06:12,920 +يجد عنده ال yen حتى يعطيه قيمته فهذا يحمله إلى أن + +40 +00:06:12,920 --> 00:06:18,040 +يسافر إلى مصر أو إلى الإمارات أو مثلا إلى السعودية + +41 +00:06:18,040 --> 00:06:26,360 +لأنها بلاد يمكن أن ينزل فيها بعض اليابانيين ولذلك + +42 +00:06:26,360 --> 00:06:35,200 +بعض المصارف يعني ربما تعنى بهذه العملة فهذا يكلفه + +43 +00:06:35,200 --> 00:06:44,140 +كلفة مالية زائدة لأنه لا يمكن أن يسافر راجلا + +44 +00:06:44,140 --> 00:06:49,980 +فيحتاج إلى فيزا ويحتاج إلى طائرة ذهابا وإيابا وإلى + +45 +00:06:49,980 --> 00:06:56,020 +إقامة عدة أيام في تلك البلد وإلى غير ذلك ومن هنا + +46 +00:06:56,020 --> 00:07:02,890 +تحصل الخسارة إذا وإن كان عقد الوكالة مطلقا فإن + +47 +00:07:02,890 --> 00:07:08,130 +الوكيل لا يجوز له أن يبيع بغير نقد البلد فإن كان + +48 +00:07:08,130 --> 00:07:16,340 +في البلد نقدان باع بأغلبهما تداولا باع بأغلبهما + +49 +00:07:16,340 --> 00:07:24,820 +تداولا فإذا كان النقدان أو العملتان المتداولتان في + +50 +00:07:24,820 --> 00:07:32,980 +بلدنا تداولهما على التساوي ليس إحدى العملتين يعني + +51 +00:07:32,980 --> 00:07:38,660 +بطاغية ولا بأرجح في التداول من الأخرى ينبغي أن + +52 +00:07:38,660 --> 00:07:47,340 +يتحرى أنفعهما وأربحهما فإيه يبيعهما بها بضاعته ثم + +53 +00:07:47,340 --> 00:07:53,200 +أيضا قالوا ولا يجوز له أن يبيع بالنسيئة والمراد + +54 +00:07:53,200 --> 00:08:02,570 +بالنسيئة يعني بالتأجيل بثمن مؤجل لأن هذا أيضا يضر + +55 +00:08:02,570 --> 00:08:09,850 +بصاحب المال ضررا ظاهرا كيف تصورنا معي أخوات + +56 +00:08:09,850 --> 00:08:18,210 +الكلمات لو أن هذا الوكيل بدأ يبيع البضائع والعروض + +57 +00:08:18,210 --> 00:08:30,080 +التي بين يديه بثمن مؤجل حتى .. حتى نفقت كلها وأراد + +58 +00:08:30,080 --> 00:08:36,200 +مثلا أن يجددها وليس يملك أيّ شيء؟ ليس يملك سيولة حتى + +59 +00:08:36,200 --> 00:08:42,860 +يذهب إلى التجار ليجدد البضاعة وتستمر تجارته لماذا + +60 +00:08:42,860 --> 00:08:48,770 +لا يملك أيّ شيء؟ لا يملك نقدا لأنه باع بأجل البضائع + +61 +00:08:48,770 --> 00:08:55,870 +كلها عند الناس وليس عنده أثمانها هذا شيء وشيء آخر + +62 +00:08:55,870 --> 00:09:04,510 +ربما .. ربما من اشترى لأجل لا يستطيع أن يفيه .. أن + +63 +00:09:04,510 --> 00:09:12,850 +يفيه للوكيل بالوعد المضروب بينهما يعني مثلا ربما + +64 +00:09:12,850 --> 00:09:21,640 +يعتذر أن يدفع له إذا حان الأجل أو ربما يفلس أحد هؤلاء + +65 +00:09:21,640 --> 00:09:30,540 +فيعجز عن السداد وربما ينكر أحد منهم أنه اشترى بثمن + +66 +00:09:30,540 --> 00:09:37,920 +إلى أجل وهذه كلها مشاكل يقع فيها التجار ولذلك لا + +67 +00:09:37,920 --> 00:09:45,800 +يجوز للوكيل أن يبيع بأجل إلا أن يأذن له الموكل + +68 +00:09:45,800 --> 00:09:53,070 +بذلك كذلك قالوا لا يجوز للوكيل أن يبيع بغبن فاحش + +69 +00:09:53,070 --> 00:10:02,770 +لأنه + +70 +00:10:02,770 --> 00:10:09,180 +ما هو الغرض من الوكالة وما هو الغرض من التجارة إلا + +71 +00:10:09,180 --> 00:10:18,460 +نمو الأموال وإدراك الربح أليس كذلك فإذا راح يبيع + +72 +00:10:18,460 --> 00:10:24,260 +بغبن فاحش والغبن الفاحش هو الغبن غير المعهود يعني + +73 +00:10:24,260 --> 00:10:32,040 +كأن يكون الثمن الحقيقي للسلعة عشرة فيبيعها + +74 +00:10:32,040 --> 00:10:39,360 +مثلا بإيه؟ بدينار واحد أو بدينارين لكن + +75 +00:10:39,360 --> 00:10:47,170 +عندما قيّد الإمام النووي المنع بالغبن الفاحش كأنه + +76 +00:10:47,170 --> 00:10:52,650 +يقول إذا دعت الحاجة ومصلحة التجارة أن يبيع بغبن + +77 +00:10:52,650 --> 00:11:00,550 +يسير فهذا جائز يعني كسدت التجارة عنده فراح يروجها + +78 +00:11:00,550 --> 00:11:09,950 +بإيه بيعني التنازل عن إيه عن ثمنها بقليل بغبن يسير + +79 +00:11:09,950 --> 00:11:19,020 +يعني مثلا هي بعشرة دنانير فأخذ يبيعها بتسعة دنانير + +80 +00:11:19,020 --> 00:11:24,220 +أو بتسعة دنانير ونصف الدينار من أجل إيه؟ من أجل + +81 +00:11:24,220 --> 00:11:30,420 +أن يدرك سيولة وألا تكسب عنده التجارة فتعتب وتهلك + +82 +00:11:30,420 --> 00:11:40,480 +فهذا مأذون به إذا لما ذكر الشرط الأخير ولا بغبن + +83 +00:11:40,480 --> 00:11:47,460 +فاحش قال وهو ما لا يحتمل غالبا على تحديد العرف على + +84 +00:11:47,460 --> 00:11:53,860 +تحديد العرف ابن تأمل في عرف التجار ما هو الغبن + +85 +00:11:53,860 --> 00:11:59,380 +الفاحش ما هو الغرر الفاحش عندهم فإيه يتلاشاه + +86 +00:11:59,380 --> 00:12:06,790 +الوكيل أما إذا دعت الحاجة إلى الغبن اليسير فلا حرجة + +87 +00:12:06,790 --> 00:12:11,490 +في ذلك فلو + +88 +00:12:11,490 --> 00:12:18,390 +باع على أحد هذه الأنواع بغير نقد البلد الشرط + +89 +00:12:18,390 --> 00:12:23,690 +الثالث أن الوكيل لا يجوز له أن يبيع بالغبن الفاحش + +90 +00:12:24,660 --> 00:12:31,460 +لا يجوز أن يبيع بالغبن الفاحش لأنه سيورث الموكلة + +91 +00:12:31,460 --> 00:12:39,060 +كارثة يعني خسارة فادحة والغبن الفاحش هو الذي يقرره + +92 +00:12:39,060 --> 00:12:47,560 +العرف يعني هو الذي يحكم عرف التجار بأن من يبيع بإيه + +93 +00:12:47,560 --> 00:12:57,340 +بمثله كان بيعه أو بخسارة فادحة أو بغبن فاحش لا + +94 +00:12:57,340 --> 00:13:06,390 +يحتمل كما لو مثلا كانت السلعة تساوي عشرة شواكل + +95 +00:13:06,390 --> 00:13:13,350 +فباعها بشيكل واحد أو باثنين هذا هو الغبن الفاحش لكن + +96 +00:13:13,350 --> 00:13:19,090 +لو دعت الحاجة لو دعت الحاجة أن يبيع الوكيل بغبن + +97 +00:13:19,090 --> 00:13:24,690 +يسير رجاء أن يدرك السيولة وأن يروج البضاعة بدلا من + +98 +00:13:24,690 --> 00:13:32,330 +أن تكسد فإيه فيكتنفها أو فيكتنفها العطب والتلف + +99 +00:13:32,330 --> 00:13:39,150 +فهذا إيه فهذا فعل محمود والعقود كلها التي يبرمها + +100 +00:13:39,150 --> 00:13:47,220 +لا يضمنها وإنما تكون على التجارة وعلى مالكها لكن + +101 +00:13:47,220 --> 00:13:54,500 +لما ذكر الشرط الأخير ولا بغبن فاحش أتبعه بقيد + +102 +00:13:54,500 --> 00:14:01,440 +يطبطه فقال كأنه قال والغبن الفاحش نعني به بلغة + +103 +00:14:01,440 --> 00:14:10,570 +الفقهاء هو الغبن الذي لا يحتمل غالبا لكن يعني ما هو + +104 +00:14:10,570 --> 00:14:15,850 +ضابط .. ضابط الغبن الفاحش والغبن اليسير؟ العرف .. + +105 +00:14:15,850 --> 00:14:24,100 +عرف التجار فإذا قضى عرف التجار أن الغبن بطريقة ما + +106 +00:14:24,100 --> 00:14:32,200 +أو بخسارة ما يعد فاحشا عندئذ لا يجوز للوكيل أن + +107 +00:14:32,200 --> 00:14:39,480 +يتجرأ ببيع البضائع والسلع بهذا الغبن الفاحش واضح + +108 +00:14:39,480 --> 00:14:45,660 +الأمر؟ الآن بعد أن بينا أن عقد الوكالة إذا كان + +109 +00:14:45,660 --> 00:14:50,920 +مطلقة فلا يجوز للوكيل أن يبيع بغير نقد البلد ولا + +110 +00:14:50,920 --> 00:14:55,880 +يجوز له أن يبيع بالأجل كما أنه لا يجوز أن يبيع + +111 +00:14:55,880 --> 00:15:02,890 +بغبن أو بخسارة فاحشة نقول لو أنه عاند لو أنه عاند + +112 +00:15:02,890 --> 00:15:09,230 +وغامر بمال الموكل فباع بغير نقد البلد أو باع + +113 +00:15:09,230 --> 00:15:16,410 +بالأجل أو باع بخسارة فادحة الخسارة تقع على الموكل + +114 +00:15:16,410 --> 00:15:25,050 +الغلبان الذي هو في يعني في غيبوبة عن كل هذا أم يقع + +115 +00:15:25,050 --> 00:15:31,710 +أم تقع الخسارة على هذا الوكيل المعاند والجريء في + +116 +00:15:31,710 --> 00:15:36,890 +إضاعة الأمانة طبعا الإمام النووي رحمه الله تعالى + +117 +00:15:36,890 --> 00:15:43,190 +أفسح فقال فلو باع أي الوكيل على أحد هذه الأنواع + +118 +00:15:43,190 --> 00:15:52,340 +يعني بغير نقد البلد أو بأجل أو بغبن فاحش فننظر + +119 +00:15:52,340 --> 00:16:00,060 +فإن لم يكن قد سلم البضاعة نقول له لا تسلمها + +120 +00:16:00,060 --> 00:16:07,880 +والعقود هذه كلها باطلة لكنه إذا كان قد سلم البضاعة + +121 +00:16:07,880 --> 00:16:13,260 +فإننا نضمنه تلك الخسارة كلها + +122 +00:16:19,200 --> 00:16:27,160 +ثم بعدها قال أي النووي رحمه الله فإن وكله ليبيع + +123 +00:16:27,160 --> 00:16:39,550 +مؤجلا وقدر الأجل فذاك فإن وكله ليبيع مؤجلا وقدّر + +124 +00:16:39,550 --> 00:16:47,330 +الأجل فذاك معنى هذا الكلام إذا وكل صاحب المال إذا + +125 +00:16:47,330 --> 00:16:54,430 +وكل صاحب المال من هو صاحب المال الموكل إذا وكل + +126 +00:16:54,430 --> 00:16:59,250 +صاحب المال وكيله، + +127 +00:16:59,250 --> 00:17:08,270 +نائبه أن يبيع .. أن يبيع البضاعة بأجل يعني بثمن + +128 +00:17:08,270 --> 00:17:16,170 +مؤجل .. بثمن مؤجل وحدد له الأجل بما لا يزيد مثلا + +129 +00:17:16,170 --> 00:17:22,850 +عن عشرة أيام أو عن شهر أو عن شهرين وجب على الوكيل + +130 +00:17:22,850 --> 00:17:31,850 +الالتزام والوفاء ولا يجوز له .. لا يجوز له أن + +131 +00:17:31,850 --> 00:17:44,630 +يتجاوز هذا الشرط الذي أخذه عليه صاحبه، إذا لا + +132 +00:17:44,630 --> 00:17:54,550 +يجوز له أن يتجاوز ولا يجوز له أن يبيع بأجل زائد عن + +133 +00:17:54,550 --> 00:18:05,270 +الأجل المحدد له فإن باع بأجل أقل منه أو باع بثمن + +134 +00:18:05,270 --> 00:18:14,900 +حال صح العقد صح العقد لماذا؟ لأنه أغبط لصاحب المال + +135 +00:18:14,900 --> 00:18:22,460 +يعني مثلا قلت لوكيلي يا أخي فلان أذنت لك أن تبيع + +136 +00:18:22,460 --> 00:18:29,720 +البضاعة من أجل أن تروجها أذنت لك أن تبيع بأجل لا + +137 +00:18:29,720 --> 00:18:32,720 +يزيد على شهرين + +138 +00:18:35,200 --> 00:18:42,900 +فالرجل كانت تأتيه الزبائن فبعضهم يرغبوا بالحصول + +139 +00:18:42,900 --> 00:18:53,980 +فيبيعه وبعضهم يرغبوا بأجل إلى شهر فيبيعه فما + +140 +00:18:53,980 --> 00:19:07,360 +حكم ذلك وقد أذنت له أن يبيع بأجل إلى شهرين الجواز + +141 +00:19:07,360 --> 00:19:14,500 +والصحة وذلك أني أذنت له أن يبيع بأجل إلى شهرين من + +142 +00:19:14,500 --> 00:19:21,870 +أجل ترويج البضاعة، ومن أجلي يعني إدراك المصلحة إذا + +143 +00:19:21,870 --> 00:19:28,390 +لم تدرك إلا بالتأجيل لإيه؟ لشهرين مثلا، فإذا تهيأت + +144 +00:19:28,390 --> 00:19:35,110 +له سبب رواجها بحلول أو بأجل أقل، فمارس ذلك وبادر + +145 +00:19:35,110 --> 00:19:44,150 +إليه، فأليس هذا أغبط وأهنأ، وأليس هذا أسعد عند إيه؟ + +146 +00:19:44,150 --> 00:19:50,990 +عند العقلاء، دليل هذا حديث عروة البارقي رضي الله عنه + +147 +00:19:50,990 --> 00:19:57,950 +فإن النبي صلى الله عليه وسلم أعطاه دينارا وأكله + +148 +00:19:57,950 --> 00:20:06,910 +أن يشتري له بالدينار شاتا أضحية، فأتى السوق فاشترى + +149 +00:20:06,910 --> 00:20:14,840 +بالدينار شاتين، اشترى، تأملنا في الحديث أعطاه دينارا + +150 +00:20:14,840 --> 00:20:23,020 +ليشتري به أضحية، فأتى عروة السوق فاشترى بالدينار + +151 +00:20:23,020 --> 00:20:31,660 +شاتين، ثم باع إحدى الشاتين بدينار وانقلب إلى النبي + +152 +00:20:31,660 --> 00:20:35,600 +صلى الله عليه وسلم ومعه شات ودينار + +153 +00:20:39,790 --> 00:20:44,250 +النبي صلى الله عليه وسلم لم يراجعه ويقول يا عروة + +154 +00:20:44,250 --> 00:20:51,330 +كلفتك، أعطيتك دينار وكلفتك أن تشتري به شاتا واحدة + +155 +00:20:51,330 --> 00:20:56,110 +فلماذا اشتريت شاتين، ثم لماذا بيعت إحدى الشاتين + +156 +00:20:56,110 --> 00:21:04,680 +وجئتني بدينار وأضحية؟ إني لم أاذن لك بهذ،ا لم يكن هذا + +157 +00:21:04,680 --> 00:21:13,680 +من النبي، بل اغطبط بصنيع عروة ودعا + +158 +00:21:13,680 --> 00:21:21,460 +له بالبركة، فكان لو باع ترابا لربح به، واضح الكلام + +159 +00:21:21,460 --> 00:21:29,370 +وهكذا سبيل العقلاء، العقلاء يفرحون ويغطبطون كما + +160 +00:21:29,370 --> 00:21:34,290 +اغطبط النبي صلى الله عليه وسلم وفرح، واضح الكلام + +161 +00:21:34,290 --> 00:21:43,580 +ولذلك تقع هذه، لو كان السؤال على عكس ذلك، أنا حددت له + +162 +00:21:43,580 --> 00:21:50,580 +الأجل بشهرين، فخالفني وباع بأجل إلى ثلاثة أشهر أو + +163 +00:21:50,580 --> 00:21:57,920 +إلى أكثر من ذلك فإن إيه، فإنه لا يصح فعله، ثم هو إيش + +164 +00:21:57,920 --> 00:22:05,520 +ثم هو ضامن، ثم هو ضامن، ثم قال الإمام النووي رحمه + +165 +00:22:05,520 --> 00:22:14,680 +الله، إن أطلق صح في الأصحي وحمل + +166 +00:22:14,680 --> 00:22:23,460 +على المتعارف في مثله ولا يبيع لنفسه وولده الصغير + +167 +00:22:23,460 --> 00:22:34,470 +والأصح أنه يبيع لأبيه وابنه البالغ، بيان هذا وبالله + +168 +00:22:34,470 --> 00:22:44,830 +التوفيق، قوله وإن أطلق صح في الأصحي يعني لو + +169 +00:22:44,830 --> 00:22:54,370 +أن الموكل صاحب المال قال للوكيل الموظف عنده يا أخي + +170 +00:22:54,370 --> 00:23:06,840 +محمد أذنت لك أن تبيع، أن تبيعبأجل، أن تبيع بأجل ثم + +171 +00:23:06,840 --> 00:23:14,680 +هو لم يحدده، ثم هو لم يحدده بشهرين ولا بثلاثة ولا + +172 +00:23:14,680 --> 00:23:22,200 +بأربعة، إنما أطلق الأجل، قال أذنت لك أن تبيع بأجل + +173 +00:23:22,200 --> 00:23:29,720 +وهذا إطلاق مفتوح بأجل قليل أو بأجل كثير، فهل يعني + +174 +00:23:29,720 --> 00:23:40,260 +هذا، فهل يعني هذا أن يتوسع محمد بهذا الإطلاق فيبيع + +175 +00:23:40,260 --> 00:23:48,160 +بأجل بعيد طويل يضر إضرارا ظاهرا ومباشرا بمالية هذا + +176 +00:23:48,160 --> 00:23:56,950 +الموكل؟ قالوا لا، فإن الإطلاق، فإن الإطلاق يحمل على + +177 +00:23:56,950 --> 00:24:04,970 +عرف التجار في تأجيلهم مثلا، إذا جرى عرف التجار في + +178 +00:24:04,970 --> 00:24:13,830 +التأجيل أنهم يؤجلون في مثل هذه البضائع إلى شهر أو + +179 +00:24:13,830 --> 00:24:23,970 +إلى شهرين أو إلى ثلاثة أشهر، كان هذا المأذون به، وما + +180 +00:24:23,970 --> 00:24:31,250 +يزيد عليه فغير مأذون به، واضح الكلام؟ إذا، وإن أطلق + +181 +00:24:31,250 --> 00:24:40,390 +الموكل اللفظة، اللفظة الأجل، فإنه مقدر بماذا؟ بعرف + +182 +00:24:40,390 --> 00:24:48,770 +التجار، وليس للوكيل أن يتجاوز هذا، هذا في الأصح + +183 +00:24:48,770 --> 00:24:57,090 +والثاني لا يصح العقد مع إيش؟ مع إطلاق التأجيل، لابد + +184 +00:24:57,090 --> 00:25:06,210 +للموكل أن يقيد الأجل، يقول يا محمد، يعني بيع بأجل لا + +185 +00:25:06,210 --> 00:25:12,410 +يتجاوز الشهرين أو لا يتجاوز ثلاثة أشهر، إذا في + +186 +00:25:12,410 --> 00:25:18,850 +مقابل الأصح وهو الصحيح أن الأجل، أن العقدة بأجل + +187 +00:25:18,850 --> 00:25:21,730 +مفتوح + +188 +00:25:22,560 --> 00:25:32,900 +يورث جهالة بين الموكل والوكيل، وهذا لا يصح لاختلاف + +189 +00:25:32,900 --> 00:25:40,120 +الغرض بتفاوت الأجل طولا وقصرا، وقيل يصح ولا يزيد + +190 +00:25:40,120 --> 00:25:45,060 +على سنة لتقدير الديون المؤجلة بها شرعا، كالجزية + +191 +00:25:45,060 --> 00:25:46,180 +والدية + +192 +00:25:48,410 --> 00:25:53,250 +الصورة الثانية التي ذكرها الإمام النووي رحمه الله + +193 +00:25:53,250 --> 00:25:58,690 +أنه إذا وكل صاحب + +194 +00:25:58,690 --> 00:26:08,530 +المال شخصا أن يتجر له بماله ولم يقيده + +195 +00:26:09,810 --> 00:26:16,910 +ولم يقيده، ألا تبيع لنفسك، وألا تبيع لولدك، وألا + +196 +00:26:16,910 --> 00:26:25,670 +تبيع لزوجك، سكت عن كل هذا وأكله بالتجارة + +197 +00:26:25,670 --> 00:26:34,150 +بماله دون أن يشترط عليه شروطا كهذه، فهل يجوز للوكيل + +198 +00:26:34,150 --> 00:26:37,950 +أن يبيع + +199 +00:26:37,950 --> 00:26:45,700 +السلعة لنفسه؟ السلعة مملوكة لمن؟ للموكل، فهل يجوز + +200 +00:26:45,700 --> 00:26:54,480 +للوكيل أن يبيع السلعة لنفسه؟ طيب أنت قلت لا برأيك + +201 +00:26:54,480 --> 00:27:00,160 +لماذا؟ لأن هو ببيع حالته اللي هو الموكل ما كان مياب + +202 +00:27:00,160 --> 00:27:04,240 +عن الموكل بس حيبيع لنفسه، يعني اللذين كل عادلين + +203 +00:27:04,240 --> 00:27:11,600 +بالموكلة، هذا صحيح، لابد لمثل هذه العقود من أن + +204 +00:27:11,600 --> 00:27:19,400 +يتولاها طرفان، أن يتولاها عاقدان، ثم هناك سبب آخر + +205 +00:27:26,210 --> 00:27:32,810 +ماشاء الله .. ماشاء الله، أحسنتي، عندما يعني جرت أو + +206 +00:27:32,810 --> 00:27:38,970 +جرى عرف أصحاب المال عندما يسلطون الوكلاء في + +207 +00:27:38,970 --> 00:27:46,950 +الاتجار بمالهم، فإنهم .. فإنهم يقصدون من ذلك يعني + +208 +00:27:46,950 --> 00:27:54,070 +نماء المال وإدراك أعلى .. أعلى نسبة ربحية في هذه + +209 +00:27:54,070 --> 00:28:04,930 +التجارة، ومعلوم أيضًا من خلال سنة الله القدرية فيما + +210 +00:28:04,930 --> 00:28:12,570 +جبل عليه الأنفس أن الإنسان يقدم مصلحة نفسه على + +211 +00:28:12,570 --> 00:28:20,510 +مصلحة غيره، فإن كنت أنا كموكل قد أذنت لرجل أن يتجر + +212 +00:28:20,510 --> 00:28:28,910 +في مالي ويتحرى العقود المربحة، فأنا إيه؟ فأنا سلطه + +213 +00:28:28,910 --> 00:28:37,150 +بهذا القصد، وهو يعرف هذا مني، فإذا باع لنفسه، ففي + +214 +00:28:37,150 --> 00:28:42,710 +المعظم الغالب إلا إذا كان من مدرسة أبي ذر رضي الله + +215 +00:28:42,710 --> 00:28:48,890 +عن الصحابة أجمعين، فإنه في المعظم الغالب أن يتحرر + +216 +00:28:48,890 --> 00:28:56,770 +الأنفع لنفسه، ولا يمكناه تحقيق التوفيق، يعني يحرص + +217 +00:28:56,770 --> 00:29:03,450 +على مصلحتي ويحرص على مصلحة نفسه، فالأغلب أنه يؤثر + +218 +00:29:03,450 --> 00:29:10,170 +نفسه ومصلحتها على نفس الموكلي ومصلحته، ومن هنا + +219 +00:29:10,170 --> 00:29:19,490 +قلنا لا يجوز له أن يبيع، أن يبيع، لماذا؟ لإيه؟ لنفسه + +220 +00:29:19,490 --> 00:29:26,730 +قالوا ولا يبيع لولده القاصر، ولا يبيع لولده القاصر + +221 +00:29:26,730 --> 00:29:31,710 +قولنا لماذا قيد الولد بالإيه؟ بالصغر أو بإيه؟ + +222 +00:29:31,710 --> 00:29:39,030 +بالقصور، قالوا لأن الولد لا تصح عقوده، وهو صغير + +223 +00:29:39,030 --> 00:29:47,310 +فالولي هو الذي يتولى، وهذا يعني أنه سيؤثر ويقدم + +224 +00:29:47,310 --> 00:29:54,170 +صغيره، سيقدم صغيره على مصلحة الموكل، كما قدم في + +225 +00:29:54,170 --> 00:30:00,350 +الصورة الأولى مصلحته على مصلحة الموكل، واضح الكلام + +226 +00:30:01,190 --> 00:30:07,410 +لأن الله تعالى قال وما جعل لرجل من قلبي في جوفه + +227 +00:30:07,410 --> 00:30:13,910 +فلا يستطيع أن يجمع بين متناقضين، مصلحة إيه؟ مصلحة + +228 +00:30:13,910 --> 00:30:21,440 +البائع في الربح ومصلحته هو في رخص الثمن، وأقصد الثمن + +229 +00:30:21,440 --> 00:30:27,220 +لا يمكن أن يدرك إلا بإيه؟ إلا على حساب نسبة الربح، + +230 +00:30:27,220 --> 00:30:33,020 +مظبوط ولا لأ؟ فلا يمكن أن يجمع بين هذين النقيضين + +231 +00:30:33,020 --> 00:30:40,060 +لكن الإمام النووي قال في الصورة الثالثة، ولو باع + +232 +00:30:40,060 --> 00:30:48,680 +لأبيه أو باع لابنه الكبير البالغ الرشيد، صح هذا + +233 +00:30:48,680 --> 00:30:54,320 +بالمناسبة كنت ذكرته أو ذكر الإمام النووي أنه لا + +234 +00:30:54,320 --> 00:31:00,600 +يصح البيع لابنه الصغير ولا على محاجيره ولا على + +235 +00:31:00,600 --> 00:31:11,220 +محاجيره ولا على، المحجور عليهم الذي قام وليا أو وصيا + +236 +00:31:11,220 --> 00:31:18,260 +عليهم، واضح؟ يعني كذلك لا يجوز أن يبيع لسفيه عنده + +237 +00:31:18,260 --> 00:31:26,270 +ولا لمفلس عنده، لأن ما قلناه في صغيره نقوله في + +238 +00:31:26,270 --> 00:31:33,070 +محاجيره، واضح الكلام، بعدها ذكر الإمام النووي أنه لو + +239 +00:31:33,070 --> 00:31:40,130 +باع لأبيه أو باع لإبنه الأكبر، صح العقد، قلنا له .. + +240 +00:31:40,130 --> 00:31:45,950 +قلنا له ليش؟ طيب يا صح، رغم أنه إيه؟ أنه سيحرص أن + +241 +00:31:45,950 --> 00:31:54,100 +إيه؟ أن يكرم أباه بإيه؟ ببيع رخيص الثمن، وسيحرص أيضًا + +242 +00:31:54,100 --> 00:32:01,300 +أن يبيع ابنه الأكبر بإيه؟ بيعني بسعر وثمن رخيص + +243 +00:32:01,300 --> 00:32:11,620 +قالوا، قلنا هذا لأنه موضع إيه؟ موضع أمانة وثقة، وأن + +244 +00:32:11,620 --> 00:32:18,260 +إيه؟ وأن .. وأن العقدة إذا باع لأبيه أو باع لابنه + +245 +00:32:18,260 --> 00:32:25,070 +الأكبر، لا يتولى .. لا يتولى طرفيه شخص واحد وهو + +246 +00:32:25,070 --> 00:32:35,340 +الوكيل، بل يتولى طرفيه إيش؟ شخصان، وهو الوكيل، ومن + +247 +00:32:35,340 --> 00:32:42,480 +جهة وأبوه من جهة أخرى، أو الوكيل من جهة وابنه + +248 +00:32:42,480 --> 00:32:49,040 +البالغ الرشيد من جهة أخرى، ولذلك قلنا بإيه؟ بصحة هذا + +249 +00:32:49,040 --> 00:32:55,960 +العقل، لكن مقابل الأصح وهو الصحيح أنه ماذا؟ أنه لا + +250 +00:32:55,960 --> 00:33:03,620 +يجوز له أن يبيع لنفسه ولا لابنه القاصر ولا أن يبيع + +251 +00:33:03,620 --> 00:33:10,720 +لأبيه ولا أن يبيع لابنه الكبير، وذلك أنه سيحرص + +252 +00:33:11,620 --> 00:33:22,380 +سيحرصوا على تقديم وإيثار منفعتهم على منفعة الموكل + +253 +00:33:22,380 --> 00:33:34,920 +وهذا مناهض لقصد الوكالة، ثم قال الإمام النووي رحمه + +254 +00:33:34,920 --> 00:33:45,920 +الله، وأن الوكيل بالبيع له قبض الثمن وتسليم + +255 +00:33:45,920 --> 00:33:58,200 +المبيع ولا يسلمه حتى يقبض الثمن، فإن خالف ضمن، كلام + +256 +00:33:58,200 --> 00:34:04,720 +نفيس جدا، قوله + +257 +00:34:04,720 --> 00:34:14,150 +أن الوكيل بالبيع له قبض الثمن، له قبض الثمن وتسليم + +258 +00:34:14,150 --> 00:34:19,110 +المبيع، وهذا + +259 +00:34:19,110 --> 00:34:26,430 +من الأبجديات، هذا من الأبجديات، يعني إذا كان الموكل + +260 +00:34:26,430 --> 00:34:36,590 +لا يفق بوكيله، أن يجعل القضائع تحت يديه، ولم يكن يثق + +261 +00:34:36,590 --> 00:34:45,310 +بأمانته، أن يقبض أثمانها إذا هو باعها، فما .. فما هي + +262 +00:34:45,310 --> 00:34:51,550 +الجدوى والفائدة من إيه؟ من اتخاذه وكيلا ونائبا عنه + +263 +00:34:51,550 --> 00:34:58,250 +واضح الكلام، ولذلك العلماء قالوا الوكيل يده يد + +264 +00:34:58,250 --> 00:35:06,170 +أمانة، يده يد أمانة، لأن لو كانت يده يد ضمان لحصلت + +265 +00:35:06,170 --> 00:35:13,690 +تناقض، وذلك أن استعملته لمصلحة نفسي، لا لمصلحة نفسي + +266 +00:35:13,690 --> 00:35:19,190 +ولما كان استعمالي له لمصلحتي أنا كموكل + +267 +00:35:22,010 --> 00:35:29,510 +جرت عادة وسنة العقلاء أن يتحرى الأمينة الموثوقة به + +268 +00:35:29,510 --> 00:35:36,310 +لهذا العمل ولهذا الشأن، أليس كذلك؟ فلا يستقيم عند + +269 +00:35:36,310 --> 00:35:44,190 +إذن أن أستعمله ثم إيه؟ ثم أمنعه من أن يكون، من أن + +270 +00:35:44,190 --> 00:35:50,590 +يكون واضع يده على البضاعة ويقبض الأثمان من من + +271 +00:35:50,590 --> 00:35:56,410 +يبيعها لهم، ولذلك قال الشرّاح والأصح أن الوكيل + +272 +00:35:56,410 --> 00:36:01,610 +بالبيع له قبض الثمن الحال، إن لم يمنعه الموكل من + +273 +00:36:01,610 --> 00:36:08,390 +قبضه، وله تسليم المبيع، إن كان مسلما إليه، إن لم ينهى + +274 +00:36:08,390 --> 00:36:17,550 +عن تسليمه، لأنهم من مقتضيات البيع، في مقابل الأصح وهو + +275 +00:36:17,550 --> 00:36:25,910 +الصحيح أنه لا يجوز له .. لا يجوز له يعني وضع اليد + +276 +00:36:25,910 --> 00:36:31,890 +على البضاعة ولا قبض الثمن الحال، قال لعدم .. لعدم + +277 +00:36:31,890 --> 00:36:40,650 +إذن الموكل بذلك، لأن الموكل لم يأذن بذلك، وقد يرضاه + +278 +00:36:40,650 --> 00:36:48,740 +للبيع، وإقباض المبيع دون القرض، يعني يمكن للموكل أن + +279 +00:36:48,740 --> 00:36:55,380 +يشترط عليه، يا هذا أنت روج البضائع لكن ما إلك في + +280 +00:36:55,380 --> 00:37:01,200 +قبض أثمانها، قبض أثمانها لي أو لموظف آخر أنا أعينه + +281 +00:37:01,200 --> 00:37:07,560 +وكيلًا عني وهذا موجود موجود رأيناه في السعودية + +282 +00:37:08,340 --> 00:37:14,000 +أحيانًا بيكون صاحب المال على ال counter أو على ايه؟ + +283 +00:37:14,000 --> 00:37:22,190 +على المكتب الذي يعني يجمعوا المال فبيكون ايه؟ + +284 +00:37:22,190 --> 00:37:25,890 +بيكون الوكلاء + +285 +00:37:25,890 --> 00:37:31,250 +الموظفون فقط مهمتهم ترويجوا البضاعة وتسليمها + +286 +00:37:31,250 --> 00:37:37,410 +للزبون ثم يروح الزبون قبل ما يخرج بيمر على المكتب + +287 +00:37:37,410 --> 00:37:43,250 +عند صاحب الايه أو عند موظف يعني عند وكيل آخر فهو + +288 +00:37:43,250 --> 00:37:51,410 +الذي يقبض الثمن وهو ايه فهو الذي يقبض الثمن أما + +289 +00:37:51,410 --> 00:37:57,690 +إذا كان الثمن مؤجلًا أما إذا كان الثمن مؤجلًا ولو + +290 +00:37:57,690 --> 00:38:08,160 +حل أو كان حالًا ونهاه عن قبضه لم يملك قبضه قطعًا ولو + +291 +00:38:08,160 --> 00:38:13,760 +قال له امنع المشتري من المبيع فسدت الوكالة هذا + +292 +00:38:13,760 --> 00:38:19,840 +كلامه صحيح يعني الموكل إذا قال له يا ابني أنت عليك + +293 +00:38:19,840 --> 00:38:27,560 +تسليم القضاء في أي عقد حتى في العقود الحالة أو في + +294 +00:38:27,560 --> 00:38:32,960 +العقود المؤجلة في العقود المؤجلة وليس لك أن ايه أن + +295 +00:38:32,960 --> 00:38:39,340 +تقبض أثمانها وجب عليه أن يلتزم ثم الموكل نفسه أما + +296 +00:38:39,340 --> 00:38:46,790 +أن يتولى قبض الأثمان بنفسه أو أن يعني يوكل رجلًا + +297 +00:38:46,790 --> 00:38:55,690 +ثالثًا ليقبضها هذا شأنه المهم أن هذا كله لا يخرج عن + +298 +00:38:55,690 --> 00:39:04,670 +دائرة المشروعية والجواز أي نعم لكن مسألة ولو قال + +299 +00:39:04,670 --> 00:39:10,870 +له امنع المشتري من المبيع امنع المشتري من المبيع + +300 +00:39:10,870 --> 00:39:21,390 +يعني مثلًا الموكل قال لوكيله إذا بيعت أي سلعة فقل + +301 +00:39:21,390 --> 00:39:27,490 +لمن يشتريها لا تبيعها سؤالي + +302 +00:39:27,490 --> 00:39:32,590 +هل يجوز للموكل نفسه + +303 +00:39:33,470 --> 00:39:39,910 +أن يشترط لو أنه باع بنفسه هل يجوز له أن يشترط على + +304 +00:39:39,910 --> 00:39:46,430 +المشتري أن لا يتصرف بالسلعات؟ لأ إذا لم يجوز له أن + +305 +00:39:46,430 --> 00:39:53,850 +يباشر العقد بهذا الشرط الفاسد لم يجوز لوكيله أن + +306 +00:39:53,850 --> 00:39:59,130 +يباشره بهذا العقد الفاسد + +307 +00:40:04,060 --> 00:40:12,320 +وذلك أنه بمنزلة الحجر على هذا المشتري الغريب ويمكن + +308 +00:40:12,320 --> 00:40:18,520 +أن يكون من أوفر الناس حظًا أو خبرة في التجارة + +309 +00:40:18,520 --> 00:40:24,060 +وأعقلهم فيها ولذلك يقولون لأن منع الحق عن من يستحق + +310 +00:40:24,060 --> 00:40:31,580 +إثبات يده عليه وهذا حرام ويصح البيع بالإذن وإن قال + +311 +00:40:31,580 --> 00:40:37,260 +لا تسلم المبيع له لم يفسد لأنه لم يمنعه من أصل + +312 +00:40:37,260 --> 00:40:44,810 +التسليم المستحق بل من تسليمه بنفسه يعني قال له أنت + +313 +00:40:44,810 --> 00:40:48,450 +ايه لك بس بقرار البيع وأتركك من تسليم البضاعة، + +314 +00:40:48,450 --> 00:40:53,630 +تسليم البضاعة أنا أعين شخصًا غيرك هو يسلمها، بارك + +315 +00:40:53,630 --> 00:41:00,150 +الله فيك يعني أراحتني، أراحتني، فهذا ايه؟ فهذا لا + +316 +00:41:00,150 --> 00:41:08,250 +يُولِث العقد فسادًا، ثم بعدها قال الإمام النووي رحمه + +317 +00:41:08,250 --> 00:41:17,540 +اللهوإذا وكله في شراء لا يشتري معيبًا فإن اشتراه في + +318 +00:41:17,540 --> 00:41:24,700 +الذمة وهو يساوي مع العيب ما اشتراه به وقع عن + +319 +00:41:24,700 --> 00:41:32,800 +الموكل إن جهل العيب وإن علمه فلا يقع عنه في الأصح + +320 +00:41:32,800 --> 00:41:40,830 +وإن لم يساويه لم يقع عنه إن علمه وإن جهله وقع في + +321 +00:41:40,830 --> 00:41:49,030 +الأصح وإذا وقع للموكل فلكل من الوكيل والموكل الرد + +322 +00:41:49,030 --> 00:41:52,370 +كلام + +323 +00:41:52,370 --> 00:42:00,670 +فيه شيء أو فيه اختصار يكاد يمنعنا الفهم أو فهم + +324 +00:42:00,670 --> 00:42:06,280 +المراد صلينا على رسول الله صلى الله عليه وسلم قوله + +325 +00:42:06,280 --> 00:42:14,540 +وإذا وكله في شراء لا يشتري معيبًا يعني الآن الوكالة + +326 +00:42:14,540 --> 00:42:18,840 +لا في البيع وإنما في الشراء قلت له يا أخي أحمد + +327 +00:42:18,840 --> 00:42:26,840 +وكّلتك أن تشتري لي أثاثًا منزليًا ثلاجة غسالة يعني + +328 +00:42:26,840 --> 00:42:33,260 +غازًا إلى غير ذلك عينته له قال + +329 +00:42:35,040 --> 00:42:43,240 +إذا كان الأمر كذلك فلا يجوز للوكيل أن يشتري سلعة + +330 +00:42:43,240 --> 00:42:51,200 +معيبة لا يجوز أن يشتري سلعة معيبة واضح الكلام؟ لكن + +331 +00:42:51,200 --> 00:43:01,420 +لو اشترى وكان في السلع عيب لو اشترى على وفق ما قلت + +332 +00:43:01,420 --> 00:43:05,800 +له انتثال قلت اشتري ليه كذا وكذا وكذا وكذا وراح + +333 +00:43:05,800 --> 00:43:16,300 +فاشترها وكان في هذه السلع عيب فينظره + +334 +00:43:16,300 --> 00:43:19,280 +فإن اشترى في الذمة + +335 +00:43:28,350 --> 00:43:33,630 +فإن اشترى معيبًا في الذمة وهو يساوي مع العيب ما + +336 +00:43:33,630 --> 00:43:41,550 +اشتراه به وقع الشراء عن الموكل، ايش معنى هذا؟ يعني + +337 +00:43:41,550 --> 00:43:44,950 +الوكيل + +338 +00:43:48,300 --> 00:43:55,040 +بدنا نفترض أنه لم يكن يعلم بالعيب لكنه معرس مهارته + +339 +00:43:55,040 --> 00:44:01,260 +العالية في ايه؟ في تنقص الثمن فاشترى السلعة + +340 +00:44:01,260 --> 00:44:11,180 +الثلاجة مثلًا المبرد بثمن رخيص ولما نقلها قلبها + +341 +00:44:11,180 --> 00:44:13,580 +الموكل فوجد فيها عيب + +342 +00:44:16,440 --> 00:44:23,760 +فقال له الوكيل يا أخي الطيب لو تأملنا هذا العيب + +343 +00:44:23,760 --> 00:44:31,560 +ونظرنا إلى رخص الثمن ثم نظرنا في السلع المعيبة + +344 +00:44:31,560 --> 00:44:40,010 +بنفس العيب سوف نجدها لا تقلّ قبلوا أثمانها عن + +345 +00:44:40,010 --> 00:44:44,590 +الثمن الذي اشتريته به السلعة أو اشتريته به السلعة + +346 +00:44:44,590 --> 00:44:52,730 +وعلى ايه وعلى هذا يعني نحن ما زلنا في السلامة + +347 +00:44:52,730 --> 00:44:59,390 +والعافية لم نخسر يعني أنا اشتريتها بثمن رخيص لو + +348 +00:44:59,390 --> 00:45:03,890 +أردنا أن نبيعها الآن نبيعها بالثمن نفسه لا نخسر + +349 +00:45:04,880 --> 00:45:12,120 +فإذا كان الأمر كذلك بيقول وقع الشراء عن الموكل إن + +350 +00:45:12,120 --> 00:45:20,400 +جهل المشتري العيب لكن إذا كان قد علم بالبيع وعاند + +351 +00:45:20,400 --> 00:45:27,420 +واشترى وإن اشتراه بثمن رخيص فإنه يقع ال إيه البيع + +352 +00:45:27,420 --> 00:45:34,660 +على اسم ال وكيل لا على اسم الموكل بارك الله فيك + +353 +00:45:34,660 --> 00:45:37,260 +الله وجزاك الله طيبًا diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/NVyPSQ53zs4_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/NVyPSQ53zs4_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..4e5986f929d0ba90d9da3764951b08c89903df5f --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/NVyPSQ53zs4_postprocess.srt @@ -0,0 +1,1412 @@ +1 +00:00:21,130 --> 00:00:28,050 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:28,050 --> 00:00:33,750 +بالله من شرور أنفسنا و سيئات أعمالنا من يهده الله + +3 +00:00:33,750 --> 00:00:40,030 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:40,030 --> 00:00:47,230 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:47,230 --> 00:00:56,780 +رسوله هو بعنهثمت أحكام تابعة لعقد الوكالة وهي + +6 +00:00:56,780 --> 00:01:02,980 +أربعة أولها الأحكام الموافقة قال الإمام النووي + +7 +00:01:02,980 --> 00:01:10,760 +رحمه الله الوكيل بالبيع مطلقا ليس له البيع بغير + +8 +00:01:10,760 --> 00:01:18,420 +نقد البلد ولا بنسيئة ولا بغبن فاحش + +9 +00:01:20,730 --> 00:01:28,950 +وهو ما لا يحتمل غالبا فلو باع على أحد هذه الأنواع + +10 +00:01:28,950 --> 00:01:39,250 +وسلم المبيع ضامن بيان هذا بعد أن أتممن الحديث عن + +11 +00:01:39,250 --> 00:01:46,270 +أركان الوكالة بدأ الإمام رحمه الله تعالى يحدثنا عن + +12 +00:01:46,270 --> 00:01:57,370 +أحكاممهمة تابعة لعقد الوكالة فقال اذا + +13 +00:01:57,370 --> 00:02:07,150 +كان عقد الوكالة مطلقا بمعنى ان الموكلة + +14 +00:02:07,150 --> 00:02:15,990 +قد اعطى للوكيل فرصة مفتوحة لم يقيده + +15 +00:02:18,010 --> 00:02:27,170 +بصنف معين في التجارة ان كان بخصوص البيع او بخصوص + +16 +00:02:27,170 --> 00:02:37,370 +الشراء بل جعل له الباب مفتوحا فهل يعني ان الوكيل + +17 +00:02:37,370 --> 00:02:48,850 +له الخيار ان يبيع من غير ضوابط فهل يمكنه مثلاأن + +18 +00:02:48,850 --> 00:02:55,790 +يبيع بالنساء أي بالأجل؟ وهل يمكنه أن يبيع بالغبن + +19 +00:02:55,790 --> 00:03:02,530 +الفاحش الذي يضر إضرارا ظاهرا بصاحب المال وهو + +20 +00:03:02,530 --> 00:03:13,810 +الموكل؟ وهل كذلك يجوز له أن يبيع بغير نقد البلد؟من + +21 +00:03:13,810 --> 00:03:22,730 +خلال كلام الإمام النووي رحمه الله تعالى قد + +22 +00:03:22,730 --> 00:03:32,250 +اتضح أن عقد الوكالة وإن كان مطلقا مجردا عن القيد + +23 +00:03:32,250 --> 00:03:41,350 +لكن ثمة أمور أو لكن ثمة أمورا لابد أن يراعيها + +24 +00:03:41,350 --> 00:03:50,790 +الوكيل أهمهاإذا باع باع بنقد + +25 +00:03:50,790 --> 00:04:01,330 +البلد باع بنقد البلد بمعنى الأوراق النقدية الرائجة + +26 +00:04:01,330 --> 00:04:12,930 +المعتمدة في بلده ولا يجوز أن يبيعسلعة الموكل بغير + +27 +00:04:12,930 --> 00:04:23,150 +نقد البلد فمثلا عندنا نحن في فلسطين الدينار + +28 +00:04:23,150 --> 00:04:27,450 +الأردني والشكل + +29 +00:04:27,450 --> 00:04:38,260 +اليهودي والدولار الأمريكي فلو أنه باعبغير هذا + +30 +00:04:38,260 --> 00:04:45,420 +النقد كأن يبيع سلعته أو سلعة الموكل بالين الياباني + +31 +00:04:45,420 --> 00:04:58,920 +فإن هذا لا يجوز منه ولا ايه ويعاتب ويلام عليه وإذا + +32 +00:04:58,920 --> 00:05:11,060 +حصل بذلك خسارة فهو ضامن لهاكيف تكون الخسارة؟ تكون + +33 +00:05:11,060 --> 00:05:20,800 +الخسارة أن الين عملة غير متداولة عندنافلو أنه باع + +34 +00:05:20,800 --> 00:05:30,400 +جلة بضائعه بالين لا يمكنه أن يجدد هذه البضائع من + +35 +00:05:30,400 --> 00:05:38,620 +من يتجروا فيها و ذلك أنهم لا يقبلون أن يبيعوه + +36 +00:05:38,620 --> 00:05:49,030 +بالينو هذا يدفعه او يدفع صاحب المال ان يذهب الى + +37 +00:05:49,030 --> 00:05:58,030 +المصارف المالية حتى يستحيل الين الى نقد بلدنا فلو + +38 +00:05:58,030 --> 00:06:04,630 +انه طوف على المصارف المالية عندنا سوف لا يجد مصرفا + +39 +00:06:05,380 --> 00:06:12,920 +يجد عنده ال yen حتى يعطيه قيمته فهذا يحمله إلى أن + +40 +00:06:12,920 --> 00:06:18,040 +يسافر إلى مصر أو إلى الإمارات أو مثلا إلى السعودية + +41 +00:06:18,040 --> 00:06:26,360 +لأنها بلاد يمكن أن ينزل فيها بعض اليابانيين ولذلك + +42 +00:06:26,360 --> 00:06:35,200 +بعض المصارف يعني ربما تعنى بهذه العملةفهذا يكلفه + +43 +00:06:35,200 --> 00:06:44,140 +كلفة مالية زائدة لأنه لا يمكن أن يسافر راجلا + +44 +00:06:44,140 --> 00:06:49,980 +فيحتاج إلى فيزا ويحتاج إلى طائرة ذهبا وإيابا وإلى + +45 +00:06:49,980 --> 00:06:56,020 +إقامة عدة أيام في تلك البلد وإلى غير ذلك ومن هنا + +46 +00:06:56,020 --> 00:07:02,890 +تحصل الخسارةإذا وإن كان عقد الوكالة مطلقا فإن + +47 +00:07:02,890 --> 00:07:08,130 +الوكيل لا يجوز له أن يبيع بغير نقد البلد فإن كان + +48 +00:07:08,130 --> 00:07:16,340 +في البلد نقدان باع بأغلبهما تداولاباع بأغلبهما + +49 +00:07:16,340 --> 00:07:24,820 +تداولا فإذا كان النقدان أو العملتان المتداولتان في + +50 +00:07:24,820 --> 00:07:32,980 +بلدنا تداولهما على التساوي ليس إحدى العملتينيعني + +51 +00:07:32,980 --> 00:07:38,660 +بطاغية ولا بأرجح في التداول من الأخرى ينبغي أن + +52 +00:07:38,660 --> 00:07:47,340 +يتحرى أنفعهما وأربحهما فإيه فيبيعوا بها بضاعته ثم + +53 +00:07:47,340 --> 00:07:53,200 +أيضا قالوا و لا يجوز له أن يبيع بالنسيئة والمراد + +54 +00:07:53,200 --> 00:08:02,570 +بالنسيئة يعنيبالتأجيل بثمن مؤجل لأن هذا أيضا يضر + +55 +00:08:02,570 --> 00:08:09,850 +بصاحب المال ضررا ظاهرا كيف تصورنا معي أخوات + +56 +00:08:09,850 --> 00:08:18,210 +الكلمات لو أن هذا الوكيل بدأ يبيع البضائع والعروض + +57 +00:08:18,210 --> 00:08:30,080 +التي بين يديه بثمن مؤجلحتى .. حتى نفقت كلها و أراد + +58 +00:08:30,080 --> 00:08:36,200 +مثلا أن يجددها و ليس يملك ايه؟ ليس يملك سيولة حتى + +59 +00:08:36,200 --> 00:08:42,860 +يذهب إلى التجار ليجدد البضاعة وتستمر تجارته لماذا + +60 +00:08:42,860 --> 00:08:48,770 +لا يملك ايه؟ لا يملك نقدة لأنه باع بأجلفالبضائع + +61 +00:08:48,770 --> 00:08:55,870 +كلها عند الناس وليس عنده أثمانها هذا شيء وشيء آخر + +62 +00:08:55,870 --> 00:09:04,510 +ربما .. ربما من اشترى لأجل لا يستطيع أن يفيه .. أن + +63 +00:09:04,510 --> 00:09:12,850 +يفيه للوكيل بالوعد المضروب بينهما يعني مثلا ربما + +64 +00:09:12,850 --> 00:09:21,640 +يعتذر أن يدفع له إذا حان الأجلوربما يفلس أحد هؤلاء + +65 +00:09:21,640 --> 00:09:30,540 +فيعجز عن السذاد وربما ينكر أحدهم أنه اشترى بثمن + +66 +00:09:30,540 --> 00:09:37,920 +إلى أجل وهذه كلها مشاكل يقع فيها التجار ولذلك لا + +67 +00:09:37,920 --> 00:09:45,800 +يجوز للوكيل أن يبيع بأجل إلا أن يأذن له الموكل + +68 +00:09:45,800 --> 00:09:53,070 +بذلككذلك قالوا لا يجوز للوكيل أن يبيع بغبن فاحش + +69 +00:09:53,070 --> 00:10:02,770 +لأنه + +70 +00:10:02,770 --> 00:10:09,180 +ما هو الغرض من الوكالةوما هو الغرض من التجارة إلا + +71 +00:10:09,180 --> 00:10:18,460 +نماء الأموال وإدراك الربح أليس كذلك فإذا راح يبيع + +72 +00:10:18,460 --> 00:10:24,260 +بغبن فاحش والغبن الفاحش هو الغبن غير المعهود يعني + +73 +00:10:24,260 --> 00:10:32,040 +كأن يكون الثمنالثمن الحقيقي للسلعة عشرة فيبيعها + +74 +00:10:32,040 --> 00:10:39,360 +مثلا بإيه؟ بدينار بدينار واحد أو بدينارين لكن + +75 +00:10:39,360 --> 00:10:47,170 +عندما قيد الإمام النوويالمنع بالغبن الفاحش كأنه + +76 +00:10:47,170 --> 00:10:52,650 +يقول إذا دعت الحاجة ومصلحة التجارة أن يبيع بغبن + +77 +00:10:52,650 --> 00:11:00,550 +يسير فهذا جائز يعني كسدت التجارة عنده فراح يروجها + +78 +00:11:00,550 --> 00:11:09,950 +بإيه بيعني التنازل عن إيه عن ثمنها بقليل بغبن يسير + +79 +00:11:09,950 --> 00:11:19,020 +يعني مثلا هيبعشرة دنانير فأخذ يبيعها بتسعة دنانير + +80 +00:11:19,020 --> 00:11:24,220 +أو بتسعة دنانير و نصف الدينار من أجل إيه؟ من أجل + +81 +00:11:24,220 --> 00:11:30,420 +أن يدرك سيولة و ألا تكسب عنده التجارة فتعتب وتهلك + +82 +00:11:30,420 --> 00:11:40,480 +فهذا مأذون بهإذا لما ذكر الشرط الأخير و لا بغبن + +83 +00:11:40,480 --> 00:11:47,460 +فاحش قال وهو ما لا يحتمل غالبا على تحديد العرف على + +84 +00:11:47,460 --> 00:11:53,860 +تحديد العرف ابن تأمل في عرف التجار ما هو الغرر + +85 +00:11:53,860 --> 00:11:59,380 +الفاحش ما هو الغرر الفاحش عندهم فإيه يتلاشاه + +86 +00:11:59,380 --> 00:12:06,790 +الوكيلأما إذا دعت الحاجة إلى الغبن اليسير فلا حرجة + +87 +00:12:06,790 --> 00:12:11,490 +في ذلك فلو + +88 +00:12:11,490 --> 00:12:18,390 +باع على أحد هذه الأنواع بغير نقد البلد الشرط + +89 +00:12:18,390 --> 00:12:23,690 +الثالث أن الوكيل لا يجوز له أن يبيع بالغبن الفاحش + +90 +00:12:24,660 --> 00:12:31,460 +لا يجوز أن يبيع بالغبن الفاحش لأنه سيورث الموكلة + +91 +00:12:31,460 --> 00:12:39,060 +كارثة يعني خسارة فادحة والغبن الفاحش هو الذي يقرره + +92 +00:12:39,060 --> 00:12:47,560 +العرف يعني هو الذييحكم عرف التجار بأن من يبيع بإيه + +93 +00:12:47,560 --> 00:12:57,340 +بمثله كان بيعه أ بخسارة فادحة أو بغبن فاحش لا + +94 +00:12:57,340 --> 00:13:06,390 +يحتمل كما لو مثلا كانت السلعتهتساوي عشرة شواكل + +95 +00:13:06,390 --> 00:13:13,350 +فباعها بشكل واحد او باثنين هذا هو الغبن الفحش لكن + +96 +00:13:13,350 --> 00:13:19,090 +لو دعت الحاجةلو دعت الحاجة أن يبيع الوكيل بغضن + +97 +00:13:19,090 --> 00:13:24,690 +يسير رجاء أن يدرك السيولة وأن يروج البضاعة بدلا من + +98 +00:13:24,690 --> 00:13:32,330 +أن تكسد فإيه فيكتنفها أو فيكتنفها العطب والتلف + +99 +00:13:32,330 --> 00:13:39,150 +فهذا إيه فهذا فعل محمود والعقود كلها التي يبرمها + +100 +00:13:39,150 --> 00:13:47,220 +لا يضمنهاوإنما تكون على التجارة وعلى مالكها لكن + +101 +00:13:47,220 --> 00:13:54,500 +لما ذكر الشرط الأخير و لا بغبن فاحش أتبعه بقيد + +102 +00:13:54,500 --> 00:14:01,440 +يطبطه فقال كأنه قال والغبن الفاحش نعني به بلغة + +103 +00:14:01,440 --> 00:14:10,570 +الفقهاء هو الغبن الذي لا يحتمل غالبا لكنيعني ما هو + +104 +00:14:10,570 --> 00:14:15,850 +ضابط .. ضابط الغبن الفاحشي والغبن اليسير؟ العرف .. + +105 +00:14:15,850 --> 00:14:24,100 +عرف التجار فإذا قضى عرف التجار أن الغبنبطريقة ما + +106 +00:14:24,100 --> 00:14:32,200 +أو بخسارة ما يعد فاحشا عندئذ لا يجوز للوكيل أن + +107 +00:14:32,200 --> 00:14:39,480 +يتجرأ ببيع البضائع والسلع بهذا الغبن الفاحش واضح + +108 +00:14:39,480 --> 00:14:45,660 +الأمر؟الأن بعد أن بينا أن عقد الوكالة إذا كان + +109 +00:14:45,660 --> 00:14:50,920 +مطلقا فلا يجوز للوكيل أن يبيع بغير نقد البلد ولا + +110 +00:14:50,920 --> 00:14:55,880 +يجوز له أن يبيع بالأجل كما أنه لا يجوز أن يبيع + +111 +00:14:55,880 --> 00:15:02,890 +بغبن أو بخسارة فاحشة نقول لو أنه عاندلو أنه عاند + +112 +00:15:02,890 --> 00:15:09,230 +وغامر بمال الموكل فباع بغير نقد البلد أو باع + +113 +00:15:09,230 --> 00:15:16,410 +بالأجل أو باع بخسارة فادحة الخسارة تقع على الموكل + +114 +00:15:16,410 --> 00:15:25,050 +الغلبانالذي هو في يعني في غيبوبة عن كل هذا أم يقع + +115 +00:15:25,050 --> 00:15:31,710 +أم تقع الخسارة على هذا الوكيل المعاند و الجريء في + +116 +00:15:31,710 --> 00:15:36,890 +إضاءة الأمانةطبعا الإمام النووي رحمه الله تعالى + +117 +00:15:36,890 --> 00:15:43,190 +أفسح فقال فلو باع أي الوكيل على أحد هذه الأنواع + +118 +00:15:43,190 --> 00:15:52,340 +يعني بغير نقد البلد أو بأجل أو بغبن فاحشفينظروا + +119 +00:15:52,340 --> 00:16:00,060 +فإن لم يكن قد سلم البضاعة نقول له لا تسلمها + +120 +00:16:00,060 --> 00:16:07,880 +والعقود هذه كلها باطلة لكنه إذا كان قد سلم البضاعة + +121 +00:16:07,880 --> 00:16:13,260 +فإننا نضمنه تلك الخسارة كلها + +122 +00:16:19,200 --> 00:16:27,160 +ثم بعدها قال أي النووي رحمه الله فإن وكله ليبيع + +123 +00:16:27,160 --> 00:16:39,550 +مؤجلا وقدر الأجل فذاك فإن وكله ليبيع مؤجلاوقدّر + +124 +00:16:39,550 --> 00:16:47,330 +الأجل فذاكة معنى هذا الكلام إذا وكل صاحب المال إذا + +125 +00:16:47,330 --> 00:16:54,430 +وكل صاحب المال من هو صاحب المال الموكل إذا وكل + +126 +00:16:54,430 --> 00:16:59,250 +صاحب المال وكيله، + +127 +00:16:59,250 --> 00:17:08,270 +نائبه أن يبيع .. أن يبيع البضائعبأجل يعني بثمن + +128 +00:17:08,270 --> 00:17:16,170 +مؤجل .. بثمن مؤجل وحدد له الأجل بما لا يزيد مثلا + +129 +00:17:16,170 --> 00:17:22,850 +عن عشرة أيام أو عن شهر أو عن شهرين وجب على الوكيل + +130 +00:17:22,850 --> 00:17:31,850 +الالقزام والوفاءولا يجوز له .. لا يجوز له أن + +131 +00:17:31,850 --> 00:17:44,630 +يتجاوز هذا الشرط الذي أخذه عليه صاحبه، إذا لا + +132 +00:17:44,630 --> 00:17:54,550 +يجوز له أن يتجاوزولا يجوز له أن يبيع بأجل زائد عن + +133 +00:17:54,550 --> 00:18:05,270 +الأجل المحدد له فإن باع بأجل أقل منه أو باع بثمن + +134 +00:18:05,270 --> 00:18:14,900 +حال صح العقدصح العقد لماذا؟ لأنه أغبط لصاحب المال + +135 +00:18:14,900 --> 00:18:22,460 +يعني مثلا قلت لوكيلي يا أخي فلان أذنت لك أن تبيع + +136 +00:18:22,460 --> 00:18:29,720 +البضاعة من أجل أن تروجها أذنت لك أن تبيع بأجل لا + +137 +00:18:29,720 --> 00:18:32,720 +يزيد على شهرين + +138 +00:18:35,200 --> 00:18:42,900 +فالرجل كانت تأتيه الزبائن فبعضهم يرغبوا بالحلول + +139 +00:18:42,900 --> 00:18:53,980 +فيبيعه وبعضهم يرغبوا بأجل إلى شهر فيبيعه فما + +140 +00:18:53,980 --> 00:19:07,360 +حكم ذلك وقد أذنت له أن يبيع بأجل إلى شهرينالجواز + +141 +00:19:07,360 --> 00:19:14,500 +والصحة وذلك أني أذنت له أن يبيع بأجل إلى شهرين من + +142 +00:19:14,500 --> 00:19:21,870 +أجل ترويج البضاعةو من أجلي يعني إدراك المصلحة إذا + +143 +00:19:21,870 --> 00:19:28,390 +لم تدرك إلا بالتأجيل لإيه؟ لشهرين مثلا فإذا تهيأت + +144 +00:19:28,390 --> 00:19:35,110 +له سباب رواجها بحلول أو بأجل أقل فمارس ذلك و بادر + +145 +00:19:35,110 --> 00:19:44,150 +إليه فأليس هذا أغبط وأهنأ وأليس هذا أسعد عند إيه؟ + +146 +00:19:44,150 --> 00:19:50,990 +عند العقلاءدليل هذا حديث عروة البارقي رضي الله عنه + +147 +00:19:50,990 --> 00:19:57,950 +فإن النبي صلى الله عليه وسلم أعطاه دينارا و أكله + +148 +00:19:57,950 --> 00:20:06,910 +أن يشتري له بالدينار شاتا أضحية فأتى السوق فاشترى + +149 +00:20:06,910 --> 00:20:14,840 +بالدينار شاتينأشترى تأملنا في الحديث أعطاه دينارا + +150 +00:20:14,840 --> 00:20:23,020 +ليشتري به أضحية فأتى عروة السوق فاشترى بالدينار + +151 +00:20:23,020 --> 00:20:31,660 +شاتين ثم باع إحدى الشاتين بدينار وانقلب إلى النبي + +152 +00:20:31,660 --> 00:20:35,600 +صلى الله عليه وسلم ومعه شات ودينار + +153 +00:20:39,790 --> 00:20:44,250 +النبي صلى الله عليه وسلم لم يراجعه ويقول يا عروة + +154 +00:20:44,250 --> 00:20:51,330 +كلفتك أعطيتك دينار وكلفتك أن تشتري به شاتا واحدة + +155 +00:20:51,330 --> 00:20:56,110 +فلماذا اشتريت شاتين ثم لماذا بيعت إحدى الشاتين + +156 +00:20:56,110 --> 00:21:04,680 +وجئتني بدينار وأضحية إني لم أاذن لك بهذالم يكن هذا + +157 +00:21:04,680 --> 00:21:13,680 +من النبي بل اغطبط بصنيع عروة ودعا + +158 +00:21:13,680 --> 00:21:21,460 +له بالبركة فكان لو باع ترابا لربح به واضح الكلام + +159 +00:21:21,460 --> 00:21:29,370 +وهكذا سبيل العقلاءالعقلاء يفرحون ويغطبطون كما + +160 +00:21:29,370 --> 00:21:34,290 +اغطبط النبي صلى الله عليه وسلم وفرح واضح الكلام + +161 +00:21:34,290 --> 00:21:43,580 +ولذلك تقع هذهلو كان السؤال على عكس ذلك أنا حددت له + +162 +00:21:43,580 --> 00:21:50,580 +الأجل بشهرين فخالفني وباع بأجل إلى ثلاثة أشهر أو + +163 +00:21:50,580 --> 00:21:57,920 +إلى أكثر من ذلك فإن إيه فإنه لا يصح فعله ثم هو إيش + +164 +00:21:57,920 --> 00:22:05,520 +ثم هو ضامن ثم هو ضامن ثم قال الإمام النووي رحمه + +165 +00:22:05,520 --> 00:22:14,680 +اللهوإن أطلق صح في الأصحي وحمل + +166 +00:22:14,680 --> 00:22:23,460 +على المتعرف في مثله ولا يبيع لنفسه وولده الصغير + +167 +00:22:23,460 --> 00:22:34,470 +والأصح أنه يبيع لأبيه وابنه البالغبيان هذا وبالله + +168 +00:22:34,470 --> 00:22:44,830 +التوفيق قوله وإن أطلق صح في الأصحي يعني لو + +169 +00:22:44,830 --> 00:22:54,370 +أن الموكل صاحب المال قال للوكيل الموظف عنده يا أخي + +170 +00:22:54,370 --> 00:23:06,840 +محمد أذنت لك أن تبيع أن تبيعبأجل ان تبيع بأجل ثم + +171 +00:23:06,840 --> 00:23:14,680 +هو لم يحدده ثم هو لم يحدده بشهرين ولا بثلاثة ولا + +172 +00:23:14,680 --> 00:23:22,200 +باربع انما أطلقاء الأجل قال أذنت لك أن تبيع بأجل + +173 +00:23:22,200 --> 00:23:29,720 +وهذا إطلاق مفتوح بأجل قليل أو بأجل كثير فهل يعني + +174 +00:23:29,720 --> 00:23:40,260 +هذافهل يعني هذا أن يتوسع محمد بهذا الإطلاق فيبيع + +175 +00:23:40,260 --> 00:23:48,160 +بأجل بعيد طويل يضر إضرارا ظاهرا ومباشرا بمالية هذا + +176 +00:23:48,160 --> 00:23:56,950 +الموكل؟ قالوا لا فإن الإطلاقفإن الإطلاق يحمل على + +177 +00:23:56,950 --> 00:24:04,970 +عرف التجار في تأجيلهم مثلا إذا جرى عرف التجار في + +178 +00:24:04,970 --> 00:24:13,830 +التأجيل أنهم يؤجلون في مثل هذه البضائع إلى شهر أو + +179 +00:24:13,830 --> 00:24:23,970 +إلى شهرين أو إلى ثلاثة أشهركان هذا المأذون به وما + +180 +00:24:23,970 --> 00:24:31,250 +يزيد عليه فغير مأذون به واضح الكلام؟ إذا وإن أطلق + +181 +00:24:31,250 --> 00:24:40,390 +الموكل اللفظة اللفظة الأجلفإنه مقدر بماذا بعرف + +182 +00:24:40,390 --> 00:24:48,770 +التجار وليس للوكيل أن يتجاوز هذا هذا في الأصح + +183 +00:24:48,770 --> 00:24:57,090 +والثاني لا يصح العقد مع إيش مع إطلاق التأجيل لابد + +184 +00:24:57,090 --> 00:25:06,210 +للموكل أن يقيد الأجل يقول يا محمديعني بيع بأجل لا + +185 +00:25:06,210 --> 00:25:12,410 +يتجاوز الشهرين أو لا يتجاوز ثلاثة أشهر إذا في + +186 +00:25:12,410 --> 00:25:18,850 +مقابل الأصح وهو الصحيح أن الأجل أن العقدة بأجل + +187 +00:25:18,850 --> 00:25:21,730 +مفتوح + +188 +00:25:22,560 --> 00:25:32,900 +يورث جهالة بين الموكل والوكيل وهذا لا يصح لاختلاف + +189 +00:25:32,900 --> 00:25:40,120 +الغرض بتفاوت الأجل طولا و قصرا وقيل يصح ولا يزيد + +190 +00:25:40,120 --> 00:25:45,060 +على سنة لتقدير الديون المؤجلة بها شرعا كالجزية + +191 +00:25:45,060 --> 00:25:46,180 +والديا + +192 +00:25:48,410 --> 00:25:53,250 +الصورة الثانية التي ذكرها الإمام النووي رحمه الله + +193 +00:25:53,250 --> 00:25:58,690 +أنه إذا وكل صاحب + +194 +00:25:58,690 --> 00:26:08,530 +المال شخصا أن يتجر له بماله ولم يقيده + +195 +00:26:09,810 --> 00:26:16,910 +ولم يقيده ألا تبيع لنفسك و ألا تبيع لولدك و ألا + +196 +00:26:16,910 --> 00:26:25,670 +تبيع لزوجك سكت عن كل هذا و أكله بالتجارة + +197 +00:26:25,670 --> 00:26:34,150 +بماله دون أن يشترط عليه شروطا كهذه فهل يجوز للوكيل + +198 +00:26:34,150 --> 00:26:37,950 +أن يبيع + +199 +00:26:37,950 --> 00:26:45,700 +السلعة لنفسه؟السلعة مملوكة لمن؟ للموكل فهل يجوز + +200 +00:26:45,700 --> 00:26:54,480 +للوكيل ان يبيع السلعة لنفسه؟ طيب انت قلت لا برأيك + +201 +00:26:54,480 --> 00:27:00,160 +لماذا؟ لأن هو ببيع حالته اللي هو الموكل ماكان مياب + +202 +00:27:00,160 --> 00:27:04,240 +عن الموكل بس حيبيع لنفسه يعني اللذين كل عادلين + +203 +00:27:04,240 --> 00:27:11,600 +بالموكلة هذا صحيحلابد لمثل هذه العقود من أن + +204 +00:27:11,600 --> 00:27:19,400 +يتولاها طرفان، أن يتولاها عاقدان، ثم هناك سبب آخر + +205 +00:27:26,210 --> 00:27:32,810 +ماشاء الله .. ماشاء الله أحسنتي عندما يعني جرت أو + +206 +00:27:32,810 --> 00:27:38,970 +جرأ عرف أصحاب المال عندما يسلطون الوكلاء في + +207 +00:27:38,970 --> 00:27:46,950 +الاتجار بمالهم فإنهم .. فإنهم يقصدون من ذلك يعني + +208 +00:27:46,950 --> 00:27:54,070 +نماء المال وإدراك أعلى .. أعلى نسبة ربحية في هذه + +209 +00:27:54,070 --> 00:28:04,930 +التجارةومعلوم أيضًا من خلال سنة الله القدرية فيما + +210 +00:28:04,930 --> 00:28:12,570 +جبل عليه الأنفس أن الإنسان يقدم مصلحة نفسه على + +211 +00:28:12,570 --> 00:28:20,510 +مصلحة غيرهفإن كنت أنا كموكل قد أذنت لرجل أن يتجر + +212 +00:28:20,510 --> 00:28:28,910 +في مالي ويتحرى العقود المربحة فأنا ايه فانا سلطه + +213 +00:28:28,910 --> 00:28:37,150 +بهذا القصد وهو يعرف هذا مني فإذا باع لنفسهففي + +214 +00:28:37,150 --> 00:28:42,710 +المعظم الغالب إلا إذا كان من مدرسة أبيذان رضي الله + +215 +00:28:42,710 --> 00:28:48,890 +عن الصحابة أجمعين فإنه في المعظم الغالب أن يتحرر + +216 +00:28:48,890 --> 00:28:56,770 +الأنفع لنفسه ولا يمكناه تحقيق التوفيق يعني يحرص + +217 +00:28:56,770 --> 00:29:03,450 +على مصلحتى و يحرص على مصلحة نفسه فالأغلب أنه يؤثر + +218 +00:29:03,450 --> 00:29:10,170 +نفسه و مصلحتها على نفس الموكلي و مصلحته و من هنا + +219 +00:29:10,170 --> 00:29:19,490 +قلنا لا يجوز له أن يبيعأن يبيع لماذا؟ لإيه؟ لنفسه + +220 +00:29:19,490 --> 00:29:26,730 +قالوا ولا يبيع لولده القاصر ولا يبيع لولده القاصر + +221 +00:29:26,730 --> 00:29:31,710 +قولنا لماذا قيد الولد بالإيه؟ بالصغر أو بإيه؟ + +222 +00:29:31,710 --> 00:29:39,030 +بالقصور قالوا لأن الولد لا تصح عقودهوهو صغير + +223 +00:29:39,030 --> 00:29:47,310 +فالولي هو الذي يتولى وهذا يعني أنه سيؤثر ويقدم + +224 +00:29:47,310 --> 00:29:54,170 +صغيره سيقدم صغيره على مصلحة الموكل كما قدم في + +225 +00:29:54,170 --> 00:30:00,350 +الصورة الأولى مصلحته على مصلحة الموكل واضح الكلام + +226 +00:30:01,190 --> 00:30:07,410 +لأن الله تعالى قال وما جعل لرجل من قلبي في جوفه + +227 +00:30:07,410 --> 00:30:13,910 +فلا يستطيع أن يجمع بين متناقضين مصلحة ايه؟ مصلحة + +228 +00:30:13,910 --> 00:30:21,440 +البائع في الربح ومصلحته هو في رخص الثمنوأقصد الثمن + +229 +00:30:21,440 --> 00:30:27,220 +لا يمكن أن يدرك إلا بإيه، إلا على حساب نسبة الربح، + +230 +00:30:27,220 --> 00:30:33,020 +مظبوط ولا لأ؟ فلا يمكن أن يجمع بين هذين النقيضين + +231 +00:30:33,020 --> 00:30:40,060 +لكن الإمام النووي قال في الصورة الثالثة، و لو باع + +232 +00:30:40,060 --> 00:30:48,680 +لأبيهأو باع لابنه الكبير البالغ الرشيد صح هذا + +233 +00:30:48,680 --> 00:30:54,320 +بالمناسبة كنت ذكرته او ذكر الإمام النووي انه لا + +234 +00:30:54,320 --> 00:31:00,600 +يصح البيع لابنه الصغير ولا على محاجيره ولا على + +235 +00:31:00,600 --> 00:31:11,220 +محاجيره ولا علىالمحجور عليهم الذي قام وليا أو وصيا + +236 +00:31:11,220 --> 00:31:18,260 +عليهم واضح؟ يعني كذلك لا يجوز أن يبيع لسفيه عنده + +237 +00:31:18,260 --> 00:31:26,270 +ولا لمفلس عندهلأن ما قلناه في صغيره نقوله في + +238 +00:31:26,270 --> 00:31:33,070 +محاجيره واضح الكلام بعدها ذكر الإمام النووي أنه لو + +239 +00:31:33,070 --> 00:31:40,130 +باع لأبيه أو باع لإبنه الأكبر صح العقد قلنا له .. + +240 +00:31:40,130 --> 00:31:45,950 +قلنا له ليش؟ طيب يا صح رغم أنه إيه أنه سيحرص أن + +241 +00:31:45,950 --> 00:31:54,100 +إيه أن يكرم أباه بإيه ببيع رخيص الثمنو سيحرص أيضًا + +242 +00:31:54,100 --> 00:32:01,300 +أن يبيع ابنه الأكبر بإيه؟ بيعني بسعر و ثمن رخيص + +243 +00:32:01,300 --> 00:32:11,620 +قالوا قلنا هذا لأنه موضع إيه؟ موضع أمانة وثقة وأن + +244 +00:32:11,620 --> 00:32:18,260 +إيه؟ وأن .. وأن العقدة إذا باع لأبيه أو باع لابنه + +245 +00:32:18,260 --> 00:32:25,070 +الأكبرلا يتولى .. لا يتولى طرفيه شخص واحد وهو + +246 +00:32:25,070 --> 00:32:35,340 +الوكيل بل يتولى طرفيه إيش؟ شخصان وهو الوكيلأ من + +247 +00:32:35,340 --> 00:32:42,480 +جهة و أبوه من جهة أخرى أو الوكيل من جهة و ابنه + +248 +00:32:42,480 --> 00:32:49,040 +البالغ الرشيد من جهة أخرى ولذلك قلنا بإيه بصحة هذا + +249 +00:32:49,040 --> 00:32:55,960 +العقل لكن مقابل الأصحوهو الصحيح أنه ماذا؟ أنه لا + +250 +00:32:55,960 --> 00:33:03,620 +يجوز له أن يبيع لنفسه ولا لابنه القاصر ولا أن يبيع + +251 +00:33:03,620 --> 00:33:10,720 +لأبيه ولا أن يبيع لابنه الكبير وذلك أنه سيحرص + +252 +00:33:11,620 --> 00:33:22,380 +سيحرصوا على تقديم وإيثار منفعتهم على منفعة الموكل + +253 +00:33:22,380 --> 00:33:34,920 +وهذا مناهض لقصد الوكالة ثم قال الإمام النووي رحمه + +254 +00:33:34,920 --> 00:33:45,920 +الله وأن الوكيل بالبيعله قبض الثمن وتسليم + +255 +00:33:45,920 --> 00:33:58,200 +المبيع ولا يسلمه حتى يقبض الثمن فإن خالف ضمن كلام + +256 +00:33:58,200 --> 00:34:04,720 +نفيس جدا قوله + +257 +00:34:04,720 --> 00:34:14,150 +أن الوكيل بالبيع له قبض الثمنله قبض الثمن وتسليم + +258 +00:34:14,150 --> 00:34:19,110 +المبيع وهذا + +259 +00:34:19,110 --> 00:34:26,430 +من الأبجديات هذا من الأبجديات يعني إذا كان الموكل + +260 +00:34:26,430 --> 00:34:36,590 +لا يفق بوكيله أن يجعل القضائع تحت يديهولم يكن يثق + +261 +00:34:36,590 --> 00:34:45,310 +بأمانته أن يقبض أثمانها إذا هو باعها فما .. فما هي + +262 +00:34:45,310 --> 00:34:51,550 +الجدوى والفائدة من إيه من اتخاذه وكيلا ونائبا عنه + +263 +00:34:51,550 --> 00:34:58,250 +واضح الكلام ولذلك العلماء قالوا الوكيل يده يد + +264 +00:34:58,250 --> 00:35:06,170 +أمانةيده يد أمانة لإن لو كانت يده يد ضمان لحصلت + +265 +00:35:06,170 --> 00:35:13,690 +تناقض وذلك أن استعملته لمصلحة نفسي لا لمصلحة نفسي + +266 +00:35:13,690 --> 00:35:19,190 +ولمّا كان استعمالي له لمصلحتي أنا كموكل + +267 +00:35:22,010 --> 00:35:29,510 +جرت عادة وسنة العقلاء أن يتحرر الأمينة الموثوقة به + +268 +00:35:29,510 --> 00:35:36,310 +لهذا العمل و لهذا الشأن، أليس كذلك؟ فلا يستقيم عند + +269 +00:35:36,310 --> 00:35:44,190 +إذن أن أستعمله ثم إيه؟ ثم أمنعه من أن يكونمن أن + +270 +00:35:44,190 --> 00:35:50,590 +يكون واضع يده على البضاعة ويقبض الأثمان من من + +271 +00:35:50,590 --> 00:35:56,410 +يبيعها لهم ولذلك قال الشرّاح والأصح أن الوكيل + +272 +00:35:56,410 --> 00:36:01,610 +بالبيع له قبض الثمن الحال إن لم يمنعه الموكل من + +273 +00:36:01,610 --> 00:36:08,390 +قبضه وله تسليم المبيع إن كان مسلما إليه إن لم ينهى + +274 +00:36:08,390 --> 00:36:17,550 +عن تسليمه لأنهم من مقتضيات البيعفي مقابل الأصح وهو + +275 +00:36:17,550 --> 00:36:25,910 +الصحيح أنه لا يجوز له .. لا يجوز له يعني وضع اليد + +276 +00:36:25,910 --> 00:36:31,890 +على البضاعة ولا قبض الثمن الحال قال لعدم .. لعدم + +277 +00:36:31,890 --> 00:36:40,650 +إذن الموكل بذلك لأن الموكل لم يأذن بذلك وقد يرضاه + +278 +00:36:40,650 --> 00:36:48,740 +للبيعيوإقباض المبيع دون القرض يعني يمكن للموكل أن + +279 +00:36:48,740 --> 00:36:55,380 +يشترط عليه يا هذا أنت روج البضائع لكن ما إلك في + +280 +00:36:55,380 --> 00:37:01,200 +قبض أثمانها قبض أثمانها لي أو لموظف آخر أنا أعينه + +281 +00:37:01,200 --> 00:37:07,560 +وكيلا عني وهذا موجود موجود رأيناه في السعودية + +282 +00:37:08,340 --> 00:37:14,000 +احيانا بيكون صاحب المال على ال counter أو على ايه؟ + +283 +00:37:14,000 --> 00:37:22,190 +علىعلى المكتب الذي يعني يجمعوا المال فبيكون ايه؟ + +284 +00:37:22,190 --> 00:37:25,890 +بيكون الوكلاء + +285 +00:37:25,890 --> 00:37:31,250 +الموظفون فقط مهمتهم ترويجوا البضاعة وتسليمها + +286 +00:37:31,250 --> 00:37:37,410 +للزبون ثم بروح الزبون قبل ما يخرج بيمر على المكتب + +287 +00:37:37,410 --> 00:37:43,250 +عند صاحب الايه او عند موظف يعني عند وكيل اخر فهو + +288 +00:37:43,250 --> 00:37:51,410 +الذي يقبض الثمنوهو ايه فهو الذي يقبض الثمن اما + +289 +00:37:51,410 --> 00:37:57,690 +اذا كان الثمن مؤجلا اما اذا كان الثمن مؤجلا و لو + +290 +00:37:57,690 --> 00:38:08,160 +حل اوكان حالا ونهاه عن قبضه لم يملك قبضه قطعا و لو + +291 +00:38:08,160 --> 00:38:13,760 +قال له امنع المشتري من المبيع فسدت الوكالة هذا + +292 +00:38:13,760 --> 00:38:19,840 +كلامه صحيح يعني الموكل إذا قال له يا ابني أنت عليك + +293 +00:38:19,840 --> 00:38:27,560 +تسليم القضاءفي أي عقد حتى في العقود الحالة أو في + +294 +00:38:27,560 --> 00:38:32,960 +العقود المؤجلة في العقود المؤجلة وليس لك ان ايه ان + +295 +00:38:32,960 --> 00:38:39,340 +تقبض أثمانها وجب عليه ان يلتزم ثم الموكل نفسه اما + +296 +00:38:39,340 --> 00:38:46,790 +ان يتولى قبض الأثمان بنفسه او انيعني يوكل رجلا + +297 +00:38:46,790 --> 00:38:55,690 +ثالثا ليقبضها هذا شأنه المهم أن هذا كله لا يخرج عن + +298 +00:38:55,690 --> 00:39:04,670 +دائرة المشروعية والجواز أي نعم لكن مسألة و لو قال + +299 +00:39:04,670 --> 00:39:10,870 +له امنع المشتري من المبيعامنع المشتري من المبيع + +300 +00:39:10,870 --> 00:39:21,390 +يعني مثلا الموكل قال لوكيله إذا بيعت أي سلعة فقول + +301 +00:39:21,390 --> 00:39:27,490 +لمن يشتريها لا تبيعها سؤالي + +302 +00:39:27,490 --> 00:39:32,590 +هل يجوز للموكل نفسه + +303 +00:39:33,470 --> 00:39:39,910 +أن يشترط لو أنه باع بنفسه هل يجوز له أن يشترط على + +304 +00:39:39,910 --> 00:39:46,430 +المشتري أن لا يتصرف بالسلعات؟ لأ إذا لم يجوز له أن + +305 +00:39:46,430 --> 00:39:53,850 +يباشر العقد بهذا الشرط الفاسد لم يجوز لوكيله أن + +306 +00:39:53,850 --> 00:39:59,130 +يباشره بهذا العقد الفاسد + +307 +00:40:04,060 --> 00:40:12,320 +وذلك أنه بمنزلة الحجر على هذا المشتري الغريب ويمكن + +308 +00:40:12,320 --> 00:40:18,520 +أن يكون من أوفر الناس حظا أو خبرة في التجارة + +309 +00:40:18,520 --> 00:40:24,060 +وأعقلهم فيها ولذلك يقولون لأن منع الحق عن من يستحق + +310 +00:40:24,060 --> 00:40:31,580 +إثبات يده عليه وهذا حرامويصح البيع بالإذن وإن قال + +311 +00:40:31,580 --> 00:40:37,260 +لا تسلم المبيع له لم يفسد لأنه لم يمنعه من أصل + +312 +00:40:37,260 --> 00:40:44,810 +التسليم المستحق بل من تسليمه بنفسهيعني قال له انت + +313 +00:40:44,810 --> 00:40:48,450 +إيه لك بس بقرار البيع و أتركك من تسليم البضاعة، + +314 +00:40:48,450 --> 00:40:53,630 +تسليم البضاعة أنا أعينه شخصا غيرك هو يسلمها، بارك + +315 +00:40:53,630 --> 00:41:00,150 +الله فيك يعني أراحتني، أراحتني، فهذا إيه؟ فهذا لا + +316 +00:41:00,150 --> 00:41:08,250 +يولث العقد فسادا، ثم بعدها قال الإمام النووي رحمه + +317 +00:41:08,250 --> 00:41:17,540 +اللهوإذا وكله في شراء لا يشتري معيبا فإن اشتراه في + +318 +00:41:17,540 --> 00:41:24,700 +الذمة وهو يساوي مع العيب ما اشتراه به وقع عن + +319 +00:41:24,700 --> 00:41:32,800 +الموكل إن جهل العيب وإن علمه فلا يقع عنه في الأصح + +320 +00:41:32,800 --> 00:41:40,830 +وإن لم يساويه لم يقع عنه إن علمهوإن جهله وقع في + +321 +00:41:40,830 --> 00:41:49,030 +الأصحى وإذا وقع للموكل فلكل من الوكيل والموكل الرد + +322 +00:41:49,030 --> 00:41:52,370 +كلام + +323 +00:41:52,370 --> 00:42:00,670 +فيه شيء أو فيه اختصار يكاد يمنعنا الفهم أو فهم + +324 +00:42:00,670 --> 00:42:06,280 +المراد صلينا على رسول الله صلى الله عليه وسلمقوله + +325 +00:42:06,280 --> 00:42:14,540 +وإذا وكله في شراء لا يشتري معيبا يعني الآن الوكالة + +326 +00:42:14,540 --> 00:42:18,840 +لا في البيع وإنما في الشراء قلت له يا أخي أحمد + +327 +00:42:18,840 --> 00:42:26,840 +وكلتك أن تشتري لي أثاثا منزليا ثلاجة غسالة يعني + +328 +00:42:26,840 --> 00:42:33,260 +غازا إلى غير ذلك عينته له قال + +329 +00:42:35,040 --> 00:42:43,240 +إذا كان الأمر كذلك فلا يجوز للوكيل أن يشتري سلعا + +330 +00:42:43,240 --> 00:42:51,200 +معيبة لا يجوز أن يشتري سلعة معيبة واضح الكلام؟ لكن + +331 +00:42:51,200 --> 00:43:01,420 +لو اشترا وكان في السلع عيب لو اشتراعلى وفق ما قلت + +332 +00:43:01,420 --> 00:43:05,800 +له انتثال قلت اشتري ليه كذا وكذا وكذا وكذا وراح + +333 +00:43:05,800 --> 00:43:16,300 +فاشترها وكان في هذه السلع عيب فينظره + +334 +00:43:16,300 --> 00:43:19,280 +فإن اشتراه في الذمة + +335 +00:43:28,350 --> 00:43:33,630 +فإن اشترى معيبا في الذمة وهو يساوي مع العيب ما + +336 +00:43:33,630 --> 00:43:41,550 +اشتراه به وقع الشراء عن الموكل، إيش معنى هذا؟ يعني + +337 +00:43:41,550 --> 00:43:44,950 +الوكيل + +338 +00:43:48,300 --> 00:43:55,040 +بدنا نفترض أنه لم يكن يعلم بالعيب لكنه معرس مهارته + +339 +00:43:55,040 --> 00:44:01,260 +العالية في ايه؟ في تنقص الثمن فاشترى السلعة + +340 +00:44:01,260 --> 00:44:11,180 +الثلاجة مثلا المبرد بثمن رخيص ولمّا نقلها قلبها + +341 +00:44:11,180 --> 00:44:13,580 +الموكل فوجد فيها عيب + +342 +00:44:16,440 --> 00:44:23,760 +فقال له الوكيل يا أخي الطيب لو تأملنا هذا العيب + +343 +00:44:23,760 --> 00:44:31,560 +ونظرنا إلى رخص الثمن ثم نظرنا في السلع المعيبة + +344 +00:44:31,560 --> 00:44:40,010 +بنفس العيب سوف نجدها لا تقللاتقبلوا أثمانها عن + +345 +00:44:40,010 --> 00:44:44,590 +الثمن الذي اشتريته به السلعة او اشتريته به السلعة + +346 +00:44:44,590 --> 00:44:52,730 +وعلى ايه وعلى هذا يعني نحن ما زلنا في السلامة + +347 +00:44:52,730 --> 00:44:59,390 +والعافية لم نخسر يعني انا اشتريتها بثمن رخيص لو + +348 +00:44:59,390 --> 00:45:03,890 +أردنا أن نبيعها الآن نبيعها بالثمن نفسه لا نخسر + +349 +00:45:04,880 --> 00:45:12,120 +فإذا كان الأمر كذلك بيقول وقع الشراء عن الموكل إن + +350 +00:45:12,120 --> 00:45:20,400 +جهل المشتري العيد لكن إذا كان قد علم بالبيعي وعاند + +351 +00:45:20,400 --> 00:45:27,420 +واشتراه وإن اشتراه بثمن رخيصفإنه يقع ال إيه ال بيع + +352 +00:45:27,420 --> 00:45:34,660 +على إسم ال وكيل لا على إسم الموكل بارك الله فيك + +353 +00:45:34,660 --> 00:45:37,260 +الله وجزاك الله طيبا + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/RRFUsl_Y4Ts.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/RRFUsl_Y4Ts.srt new file mode 100644 index 0000000000000000000000000000000000000000..1b3085bf44a9fd30a18035617e976a8ca54aa30f --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/RRFUsl_Y4Ts.srt @@ -0,0 +1,1223 @@ +1 +00:00:21,210 --> 00:00:26,090 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,090 --> 00:00:31,470 +بالله من شرور أنفسنا و سيئات أعمالنا من يهد الله + +3 +00:00:31,470 --> 00:00:37,330 +فلا مضل له و من يضل فلا هادى له و أشهد أن لا إله + +4 +00:00:37,330 --> 00:00:43,070 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:43,070 --> 00:00:46,730 +رسوله و بعد + +6 +00:00:48,500 --> 00:00:54,620 +بقيه قليل من الأحكام المتعلقة بالوكالة + +7 +00:00:54,620 --> 00:01:01,560 +قال الإمام النووي رحمه الله ومتى خالف الموكلة في + +8 +00:01:01,560 --> 00:01:11,620 +بيع ماله أو الشراء بعينه فتصرفه باطل ولو اشترا في + +9 +00:01:11,620 --> 00:01:20,930 +الذمة ولم يسمّ الموكلة وقع للوكيل وإن سماه فقال + +10 +00:01:20,930 --> 00:01:30,330 +البائع بعت فقال اشتريت لفلان فكذا في الأصح وإن قال + +11 +00:01:30,330 --> 00:01:41,150 +بعت موكلك زيدا فقال اشتريت له فالمذهب بطلانه بيان + +12 +00:01:41,150 --> 00:01:50,900 +ذلك أولا نقدم ونذكرهذه المعاني بالنسبة للوكيل + +13 +00:01:50,900 --> 00:01:58,300 +ينبغي أن يكون وفيا وأن يكون صادقا وأن يكون منقادا + +14 +00:01:58,300 --> 00:02:06,840 +لتوجيهاته وأوامر الموكل ولا يجوز له أن يتجاوز ذلك + +15 +00:02:06,840 --> 00:02:19,030 +إلا بِوزان ضيق جدا ما إذا وجد أن المخالفة أنفع + +16 +00:02:19,030 --> 00:02:27,450 +للتجارة وأربح للمال بعد ذلك فلا يجوز للوكيل أن + +17 +00:02:27,450 --> 00:02:39,210 +يخالف الموكل و هذه المسائل التي قرأتها بصيغة + +18 +00:02:39,210 --> 00:02:43,690 +المتن الإمام النووي رحمه الله تعالى تتعلق بهذه + +19 +00:02:43,690 --> 00:02:53,490 +المقدمة لو خالف الوكيل موكله المالك صاحب المال فكيف + +20 +00:02:53,490 --> 00:03:01,850 +يكون حكم هذه التصرفات أو العقود يقول رحمه الله + +21 +00:03:01,850 --> 00:03:06,530 +ومتى خالف الموكل + +22 +00:03:06,530 --> 00:03:15,220 +في بيع ماله كانت تصرف باطلا يعني أنا كموكلو محمد + +23 +00:03:15,220 --> 00:03:27,100 +أو أحمد هو وكيلي فقلته يا أحمد بيع هذه السلعة من + +24 +00:03:27,100 --> 00:03:37,080 +بضائعنا بمائة إيه؟ بمائة دينار فلما + +25 +00:03:37,080 --> 00:03:39,680 +بادر + +26 +00:03:41,550 --> 00:03:50,250 +إلى بيعها باعها بثمن أقل خالف أمري وباعها بثمن أقل + +27 +00:03:50,250 --> 00:03:59,450 +فيقع تصرفه باطلا ولو حصل التسليم فإنه يضمن + +28 +00:03:59,450 --> 00:04:07,580 +الخسارة بسبب مخالفته الصورة الثانية ليس في البيع + +29 +00:04:07,580 --> 00:04:17,920 +ذاته الشراء قلت له اشتري لي شاتا بإيه بهذه العين + +30 +00:04:17,920 --> 00:04:26,420 +يعني بإيه؟ ب .. ب .. ب مائتي دينار وإيه؟ وخذ + +31 +00:04:26,420 --> 00:04:33,600 +هاتين المائتين واشتري بيهم شاتا + +32 +00:04:38,960 --> 00:04:49,840 +فراح فاشترا .. اشترا بغيرهما اشترا بغيرهما ولم + +33 +00:04:49,840 --> 00:04:58,480 +يُمتثل الأمر ولم إيه ولم يقبل وصايته فيقع التصرف + +34 +00:04:58,480 --> 00:05:06,650 +باطلا وإذا حصل التسليم إذا حصل التسليم فإن العقد + +35 +00:05:06,650 --> 00:05:16,550 +يكون لحساب الوكيل لا لحساب الموكل الصورة الثالثة + +36 +00:05:16,550 --> 00:05:24,370 +قال ولو اشترا في الذمة ولم يسمّ الموكلة وقع العقد + +37 +00:05:24,370 --> 00:05:37,110 +لحساب الوكيل مثلا قلت يا أحمد لا تشتري السلعة + +38 +00:05:37,110 --> 00:05:46,150 +بثمن آجل لا تشتري السلعة بثمن مؤجل في الذمة فأنا + +39 +00:05:46,150 --> 00:05:53,570 +لا أريد يا ابني أن تشغل ذمتي بمال الناس احرص أن + +40 +00:05:53,570 --> 00:06:01,330 +تلتزم القناعة وأن تشتري بما إيه؟ بما بين يديك من + +41 +00:06:01,330 --> 00:06:11,250 +المال ولا تتجاوز ذلك فراح فخالف أمري خالف أمري + +42 +00:06:11,250 --> 00:06:19,570 +فلما اشترا اشترا بذين مؤجل في الذمة قال العلماء + +43 +00:06:19,570 --> 00:06:26,410 +إن هذا العقدة يقع لحساب الوكيل ولا يقع لحساب + +44 +00:06:26,410 --> 00:06:32,710 +الموكل يقع لحساب الوكيل ولا يقع لحساب الموكل + +45 +00:06:47,400 --> 00:06:53,480 +فاهم نفسي ات عشان نعم + +46 +00:07:10,550 --> 00:07:19,110 +الصورة الرابعة لو + +47 +00:07:19,110 --> 00:07:24,190 +قلت له لا + +48 +00:07:24,190 --> 00:07:30,650 +تشتري في الذمة فلا أريد أن تشغل ذمتي بأموال الناس + +49 +00:07:30,650 --> 00:07:40,680 +تصرف تصرف وفق المال اللذي بين يديك ولا تتجاوز ذلك + +50 +00:07:40,680 --> 00:07:49,460 +فخالف الأمر لكن بإيه بالصورة التي أو بالصورة + +51 +00:07:49,460 --> 00:08:00,960 +الآتية جاء البائع فقال بعته + +52 +00:08:05,510 --> 00:08:13,750 +هذه السيارة بعشرة آلاف دولار فقال الوكيل أحمد + +53 +00:08:13,750 --> 00:08:22,230 +اشتريتها لوكيلي لموكلي عفوا اشتريتها لموكلي سلمان + +54 +00:08:22,230 --> 00:08:28,010 +بما ذكرت من السعر على أن يكون الدين + +55 +00:08:31,410 --> 00:08:40,430 +يعني لأجلي مثلا شهرين أو ثلاثة أشهر فإن هذا أيضا + +56 +00:08:40,430 --> 00:08:47,950 +لا يقع لحساب الموكل وإنما يقع لحساب الوكيل مرة + +57 +00:08:47,950 --> 00:08:57,540 +أخرى قال البائع لوكيلي أحمد يا أحمد بيعتك هذه + +58 +00:08:57,540 --> 00:09:04,440 +السيارة بعشرة آلاف دولار فقال أحمد اشتريتها لموكلي + +59 +00:09:04,440 --> 00:09:10,660 +سلمان بما ذكرت من السعر على أن يكون الثمن مؤجلا + +60 +00:09:10,660 --> 00:09:16,820 +إلى شهرين مثلا أو إلى ثلاثة أشهر وحدد ذلك فإن + +61 +00:09:16,820 --> 00:09:27,660 +العقدة لا يصح لحساب الموكل وإنما يصح لحساب الوكيل + +62 +00:09:27,660 --> 00:09:34,560 +على الأصح وفي مقابل الأصح يقع لحسابي وذلك أنه + +63 +00:09:34,560 --> 00:09:43,060 +ذكرني في مجلس العقد وقال بأن السيارة اشتراها + +64 +00:09:43,060 --> 00:09:47,340 +لصالحي وليس لصالح نفسه + +65 +00:09:50,640 --> 00:09:56,340 +الصورة الختام لو جاء البائع فقال يا أحمد بعت موكلك + +66 +00:09:56,340 --> 00:10:04,340 +سلمان هذه السيارة بعشرة آلاف دولار لإيه؟ لأجل شهرين + +67 +00:10:04,340 --> 00:10:15,940 +فقال أحمد اشتريت اشتريتها لموكلي سلمان بما ذكرت من + +68 +00:10:15,940 --> 00:10:26,610 +الثمن فإن المذهب وهو قول الشافعي فإن المذهب يقضي + +69 +00:10:26,610 --> 00:10:39,390 +بأن هذا العقدة باطل لا يصح ثم بعدها قال من + +70 +00:10:39,390 --> 00:10:48,250 +خلال استقراء العلماء للعقود من جهتي الضمان وعدمه + +71 +00:10:48,250 --> 00:10:57,010 +رأى العلماء بأن العقود على ثلاثة أقسام عقود يد + +72 +00:10:57,010 --> 00:11:05,990 +العاقد فيها يد ضمان وعقود يد العاقد فيها يد أمانة + +73 +00:11:05,990 --> 00:11:14,950 +وعقود تتردد بين الضمان والأمانة أما عقود الضمان + +74 +00:11:16,790 --> 00:11:27,690 +فقالوا كل ما يشترى أو كل ما يعني يدرك لصالح .. + +75 +00:11:27,690 --> 00:11:35,610 +لصالح الشخص فإن إيه؟ فإن المبيع أو فإن المتاع إذا + +76 +00:11:35,610 --> 00:11:42,730 +تلف وهو عنده أو بين يديه يقع ضمانه على إيه؟ على + +77 +00:11:42,730 --> 00:11:51,420 +هذا الشخص فمثلا لو أن رجلا اشترى + +78 +00:11:51,420 --> 00:11:59,920 +سلعة ولم يزل في مجلس العقد يعني لم يزل العقد جائزا + +79 +00:11:59,920 --> 00:12:06,940 +وليس لازما لأن مجلس العقد متحد ما زال العاقدان + +80 +00:12:06,940 --> 00:12:14,380 +موجودين في مجلس العقد لكن ده السلعة إن كانت مثلا + +81 +00:12:14,380 --> 00:12:23,100 +حقيبة كانت في يد المشتري ثم عطبت ثم عطبت أو جاء + +82 +00:12:23,100 --> 00:12:31,160 +رجل فإيه؟ فانتهبها يعني بسرعة أو غصبها أو ما شبه + +83 +00:12:31,160 --> 00:12:38,200 +فإن الضمان يكون على المشتري لا على البايع وهذه + +84 +00:12:38,200 --> 00:12:45,930 +الصورة نفسها يمكن أن نمثل + +85 +00:12:45,930 --> 00:12:56,150 +بيها للسائم رجل جاء يسوم سلعة فأخذ يقلبها فتلفت + +86 +00:12:56,150 --> 00:13:04,160 +بأي سبب تلفت وهي بين يديه بأي سبب فإن ضمانه ليش؟ + +87 +00:13:04,160 --> 00:13:11,800 +لأنه أخذها من صاحبها ليتأملها من أجل مصلحة نفسه من + +88 +00:13:11,800 --> 00:13:19,260 +أجل مصلحة نفسه كذلك الأمر عند المستعير مثلا استعرت + +89 +00:13:19,260 --> 00:13:20,960 +أنا كتابا + +90 +00:13:23,430 --> 00:13:29,730 +والكتاب عندي جاء صغيري مثلا فأخذ يمزق صفحات هذا أو + +91 +00:13:29,730 --> 00:13:36,850 +ورقات هذا الكتاب حتى أتلفه فإن الضمان فإن الضمان + +92 +00:13:36,850 --> 00:13:44,150 +يقع علي أنا كمستعير لا يقع على المعير حتى وإن تلف + +93 +00:13:44,150 --> 00:13:54,300 +الكتاب لا بتعدّ ولا بتقصير مثلا نشب حريق فأعتب + +94 +00:13:54,300 --> 00:14:01,720 +الكتاب وأسباب الحريق لم تكن بتقصير أو بتعدّ مني أو + +95 +00:14:01,720 --> 00:14:08,220 +من أي فرد من أفراد الأسرة فإن الضمان أيضا ومن غير + +96 +00:14:08,220 --> 00:14:16,880 +التعدّ يقع على المستعير لا على المعير كذلك من + +97 +00:14:16,880 --> 00:14:24,940 +الضمان المستقرض يعني رجل طلب مني دينا فأعطيته + +98 +00:14:24,940 --> 00:14:32,480 +حاجته التي طلبها ثم لما كان العين المستقرضة العين + +99 +00:14:32,480 --> 00:14:42,260 +الدين نفسه لما كان بيده فقده أضله سرق منه إلى غير + +100 +00:14:42,260 --> 00:14:49,830 +ذلك فإنه ضامن هذا المال ويجب + +101 +00:14:49,830 --> 00:14:58,230 +عليه أن يرده متى حال الأجل أو متى قادر على ذلك + +102 +00:14:58,230 --> 00:15:07,720 +وأما العقود التي يدعوا أصحابها يدعوا أمانة مثل + +103 +00:15:07,720 --> 00:15:16,620 +الوكيل والشريك الوكيل يده يد أمانة الوكيل يده يد + +104 +00:15:16,620 --> 00:15:23,240 +أمانة مثلا أنا مالك صاحب مال وأريد رجلا يتجر بمالي + +105 +00:15:23,240 --> 00:15:29,500 +فاخترت رجلا ووكلته أن يتجر بهذا المال بأجرة بأجرة + +106 +00:15:30,710 --> 00:15:40,050 +وحتى لو أنه قام قام يفعل ذلك حسبة يعني بالمجان ثم + +107 +00:15:40,050 --> 00:15:46,630 +عطب المال عطب المال وهو بين يديه من غير تعدّ ولا + +108 +00:15:46,630 --> 00:15:53,410 +تقصير منه فإن ضمان المال لا يقع على الوكيل بل يقع + +109 +00:15:53,410 --> 00:15:59,600 +على إيه؟ على المالك وهو الموكلكذلك الحال في + +110 +00:15:59,600 --> 00:16:06,120 +المضارب مثلا بذلت مالا لرجل خبير في التجارة فقلت + +111 +00:16:06,120 --> 00:16:11,480 +يا هذا مني المال ومنك الجهد وابدأ تجارتك والربح + +112 +00:16:11,480 --> 00:16:18,350 +بيننا مناصفة فقال قبلت وبدأ وبينما هو كذلك بينما + +113 +00:16:18,350 --> 00:16:24,950 +هو كذلك سيارة البضائع مثلا تعرضت إلى حادث طريق + +114 +00:16:24,950 --> 00:16:33,590 +فأعطب البضاعة التي فيها يد صاحبي هذا يد المضارب يد + +115 +00:16:33,590 --> 00:16:40,050 +العامل الذي يتجر في مالي يد أمانة وليست يد ضمان + +116 +00:16:41,160 --> 00:16:47,580 +كذلك المستأجر وكذلك المودع عنده يعني لو مثلا أودعت + +117 +00:16:47,580 --> 00:16:49,380 +أمانة عند فلانة + +118 +00:16:52,140 --> 00:16:59,280 +ثم أضلتها فقدتها سرقت منها إلى غير ذلك فإن يدها + +119 +00:16:59,280 --> 00:17:07,720 +يد أمانة وليست يد ضمان أما بالنسبة للمختلف فيها أو + +120 +00:17:07,720 --> 00:17:13,620 +للعلماء فيها مذهبا قولان قول بإيه؟ بالضمان وقول + +121 +00:17:13,620 --> 00:17:23,280 +بعدمه قالوا كالشريك المشترك الأجير المشترك مثلا + +122 +00:17:23,280 --> 00:17:27,440 +حمدان + +123 +00:17:27,440 --> 00:17:37,760 +وأحمد اشترك في شراء مثلا عشر شياه ثم استأجر رجلا + +124 +00:17:37,760 --> 00:17:45,760 +للرعي وللخدمة وبينما هو يرعى أغنامنا + +125 +00:17:49,650 --> 00:17:56,490 +فإن شاتا من الشياه عدا عليها السبع فإيه؟ فقتلها أو + +126 +00:17:56,490 --> 00:18:04,370 +أكلها وافترسها فإن إيه؟ فإن العلماء على خلاف بعضهم + +127 +00:18:04,370 --> 00:18:12,050 +يقول إن يد الأجير المشترك يد ضمان فعليه ضمان هذا + +128 +00:18:12,050 --> 00:18:20,320 +والأشهر أن يده يد أمانة وليس عليه الضمان هذه + +129 +00:18:20,320 --> 00:18:28,480 +المقدمة ذكر الإمام النووي رحمه الله تعالى بعض + +130 +00:18:28,480 --> 00:18:36,520 +الصور ذات علاقة بها من ذلك قال ويد الوكيل يد أمانة + +131 +00:18:36,520 --> 00:18:47,410 +وإن كان بجعل يد الوكيل يد أمانة وإن كانت بجعل إذا + +132 +00:18:47,410 --> 00:18:54,350 +نحن ذكرنا في درج الكلام قبل قليل بأن يد الوكيل يد + +133 +00:18:54,350 --> 00:19:02,470 +أمانة يد أمانة ولذلك إذا أعطيته المال ووكلته + +134 +00:19:02,470 --> 00:19:12,150 +وأنبته عني أن يتجر فيه ينبغي أن يكون موضع ثقتي + +135 +00:19:12,150 --> 00:19:21,290 +وموضع حسن ظني فيه وفاء وأمانة وعليه فلو مثلا أضل + +136 +00:19:21,290 --> 00:19:27,900 +سلعة من السلع عطبة بين يديه سلعة من السلع فإيه؟ + +137 +00:19:27,900 --> 00:19:36,460 +فإنه ليس ضامنا لأن يده يد أمانة لأن يده يد أمانة + +138 +00:19:36,460 --> 00:19:44,170 +ما لم يبدُ منه تقصير أو تعدّي إذا بدل كل أسباب + +139 +00:19:44,170 --> 00:19:49,670 +السلام والعافية ومع ذلك ابتلي بفساد السلعة أو + +140 +00:19:49,670 --> 00:19:58,650 +بعطبها فإيه؟ فهذا عفو ولا يقع عليه ضمانه لكن إذا + +141 +00:19:58,650 --> 00:20:05,730 +بدى منه تقصير أو بدى منه تعدٍّ فإنه إيه؟ فإنه ضامن + +142 +00:20:05,730 --> 00:20:16,690 +لتعدّيهذا القول عند العلماء لم يختلف سواء + +143 +00:20:16,690 --> 00:20:26,450 +كان الوكيل قد أناب عني مجانًا أو أناب عني بأجرة + +144 +00:20:26,450 --> 00:20:36,200 +المعلومة فإن القول لا يختلف فإن يده يد أمانة وليست + +145 +00:20:36,200 --> 00:20:43,840 +يد ضمان ما لم يتعدّ أو يقصر ثم قال النووي رحمه + +146 +00:20:43,840 --> 00:20:50,260 +الله فإن تعدى أي الوكيل ضامنًا ولا ينعزل في الأصحّ + +147 +00:20:50,260 --> 00:20:57,040 +هذا واضح مثلًا أعطيته + +148 +00:20:57,040 --> 00:21:05,540 +سلع البضاعة من أجل أن يتجروضعها في مكان غاب شوية + +149 +00:21:05,540 --> 00:21:11,240 +أو ذهب لقضاء الحاجة فجاء فأضلها أو وضعها في مكان + +150 +00:21:11,240 --> 00:21:18,960 +ونسي أين وضعها نسي أين وضعها فمثل + +151 +00:21:18,960 --> 00:21:26,700 +هذه الأمور مثل هذه الأمور هي قرائن تدل على إهماله + +152 +00:21:26,700 --> 00:21:36,660 +وعلى أيه وعلى يعني تفريطهفينبغي أن يكون على اهتمام + +153 +00:21:36,660 --> 00:21:47,540 +يحمله أن يعرف أين يضع بضاعته وأن يحافظ عليها أو + +154 +00:21:47,540 --> 00:21:56,660 +يقيم من يحرصها عند غيبته لقضاء حاجة أو لخلاء أو ما + +155 +00:21:56,660 --> 00:22:14,910 +شابه ذلك كذلكلو أنه مثلًا + +156 +00:22:14,910 --> 00:22:19,870 +أخر البضاعة فينظروا + +157 +00:22:19,870 --> 00:22:30,650 +إن كانت البضاعة ذات طبيعةأن التأخيرة لا يضر بها + +158 +00:22:30,650 --> 00:22:40,710 +عطبا وفسادا فهذا عفو ولو حصل شيء فليس بضامن لكن + +159 +00:22:40,710 --> 00:22:49,190 +السلعة إذا كانت ذات طبيعتها أن التأخير يفسدها + +160 +00:22:49,190 --> 00:22:57,250 +ويعطبها عند إذن هذا تقصير من الوكيل وإيه فيكون + +161 +00:22:57,250 --> 00:23:04,540 +ضامنًا وغارمًا ثمن هذه البضاعة مثلًا لو أنا أتجرب + +162 +00:23:04,540 --> 00:23:10,500 +بالإيه بالمرطبات فأطيته يعني برميل من البوظة و + +163 +00:23:10,500 --> 00:23:14,980 +قلت له روح على السوق الآن احنا في أيام قيضة و حر + +164 +00:23:14,980 --> 00:23:21,580 +قلنا له بيع هذا الآن لو أنه بطق بدها تسيح البوظة و + +165 +00:23:21,580 --> 00:23:26,640 +تصير مائع ماء حد بيشتريها بيصير ملزم هو يروح يكبها + +166 +00:23:26,640 --> 00:23:34,560 +في أقرب نفاية فقلت له خذ و بادر إلى بيعها فالرجل + +167 +00:23:34,560 --> 00:23:42,400 +لم يوفي مر ببيته فأكل و شرب و تبسط في التأخير و + +168 +00:23:42,400 --> 00:23:48,530 +بعد ذلك بعد إيه؟ أخذ البرميل وتوجه إلى إيه؟ إلى + +169 +00:23:48,530 --> 00:23:53,350 +السوق فكانت ال .. إيه؟ كانت البوظة قد استحالت من + +170 +00:23:53,350 --> 00:23:59,110 +إيه؟ من صفة ال .. إيه؟ ال .. يعني التجمد إلى إيه؟ + +171 +00:23:59,110 --> 00:24:03,830 +إلى الميوعة والسيولة ما أحد بيشتريها و الحالة هذه + +172 +00:24:03,830 --> 00:24:11,190 +فيقع ضمانها بسبب تأخيره يقع ضمانها على إيه؟ على + +173 +00:24:11,190 --> 00:24:18,110 +الأجير أو على العامل أو على الوكيل طيب بهذا + +174 +00:24:18,110 --> 00:24:28,190 +نكتفي بما أخذنا من أحكام تتعلق بالوكالة وقد قطعنا + +175 +00:24:28,190 --> 00:24:35,830 +يعني قطعناها كلها أو جلها إن شاء الله تعالى سنتحدث + +176 +00:24:35,830 --> 00:24:44,130 +عن باب جديد وهو باب الصلح باب جديد وهو باب الصلح + +177 +00:24:44,130 --> 00:24:47,950 +وكما + +178 +00:24:47,950 --> 00:24:53,630 +اعتدنا نتحدث عن معناه في اللغة وعن معناه في + +179 +00:24:53,630 --> 00:25:00,810 +الاصطلاح ثم عن دليل مشروعيته ثم عن أركانه وأقسامه + +180 +00:25:00,810 --> 00:25:08,530 +أما الصلح في اللغةفهو على خلاف الفساد يقال صلح + +181 +00:25:08,530 --> 00:25:16,410 +فلان صلوح وصلاح ويقال صلح بفتح اللام وصلح بضمها + +182 +00:25:16,410 --> 00:25:24,330 +وتصالح القوم بينهم والصلاح والاستصلاح نقيض + +183 +00:25:24,330 --> 00:25:32,150 +الفساد هو في اللغة ظاهر المعنى ولذلك علماء اللغة + +184 +00:25:32,150 --> 00:25:39,670 +اكتفوا بقولهم بأن الصلاح ضد الفساد وبضدها تتميز + +185 +00:25:39,670 --> 00:25:48,150 +الأشياء أما في الاصطلاح فقد عرفه الشافعية رحمهم الله + +186 +00:25:48,150 --> 00:25:58,250 +بأنه عقد يحصل به قطع النزاعأه عقد يحصل به ماذا؟ + +187 +00:25:58,250 --> 00:26:05,550 +يحصل به عقد قطع النزاع، فض النزاع، دفع الخصومة + +188 +00:26:05,550 --> 00:26:09,990 +وأما + +189 +00:26:09,990 --> 00:26:16,550 +عن مشروعيته فقد ثبتت مشروعيته بالكتاب والسنة + +190 +00:26:16,550 --> 00:26:25,190 +والأثر والإجماع أما دليله من الكتاب فقد قال الله جل + +191 +00:26:25,190 --> 00:26:34,950 +وعلا بسم الله الرحمن الرحيم لا خير في كثير من + +192 +00:26:34,950 --> 00:26:44,690 +نجواهم إلا من أمر بصداقة أو معروف أو إصلاح بين + +193 +00:26:44,690 --> 00:26:46,890 +الناس + +194 +00:26:48,560 --> 00:26:52,840 +مين تقول ليه وجه الدلالة من الآية لا خير في كثير + +195 +00:26:52,840 --> 00:27:00,760 +من نجواهم إلا من أمر بصداقة أو معروف أو إصلاح بين + +196 +00:27:00,760 --> 00:27:11,280 +الناس نعم بارك + +197 +00:27:11,280 --> 00:27:19,430 +الله فيك مدام أن الله جل وعلا ذكر كما قالت ابنتنا + +198 +00:27:19,430 --> 00:27:28,430 +بأن الإصلاح خير الخير يتردد بين أن يكون واجبًا أو + +199 +00:27:28,430 --> 00:27:36,250 +يكون مندوبًا إليه ويحسم الأمر بالأدلة الخارجية يعني + +200 +00:27:36,250 --> 00:27:44,250 +إذا قامت القرينة تقرر بأنه واجبأه كان واجبًا أو + +201 +00:27:44,250 --> 00:27:52,290 +قامت القرينة ترشد إلى أنه مندوب كان مندوبًا إليه، + +202 +00:27:52,290 --> 00:27:59,710 +واضح؟ إذا سواء كان واجبًا أو كان مندوبًا فكلاهما + +203 +00:27:59,710 --> 00:28:09,210 +من أفراد الجواز، واضح الأمر؟ وقال تعالى وإن امرأة + +204 +00:28:09,210 --> 00:28:22,050 +خافت من بعلها نشوزًا أو إعراضًا فلا جناح عليهم + +205 +00:28:22,050 --> 00:28:31,050 +أن يصلح بينهما صلحًا والصلح خير + +206 +00:28:33,150 --> 00:28:37,790 +وجه الدلالة من هذه الآية كإيه كوجه الدلالة من + +207 +00:28:37,790 --> 00:28:44,190 +سابقتها أن الله جل وعلا نفل جناح عن الصلح ثم قال + +208 +00:28:44,190 --> 00:28:52,430 +والصلح خير والخيرية هذه تحتمل أن تكون واجبة أو + +209 +00:28:52,430 --> 00:29:01,550 +مندوبة لا أقل وقال جل وعلا وإن خفتم شقاقًا بينهما + +210 +00:29:01,550 --> 00:29:11,910 +فابعثوا حكما من أهله وحكما من أهلها فابعثوا + +211 +00:29:11,910 --> 00:29:18,070 +حكما من أهله وحكما من أهلها + +212 +00:29:29,190 --> 00:29:35,850 +وجه الدلالة أن الله جل وعلا قال فابعثوا حكما من + +213 +00:29:35,850 --> 00:29:41,670 +أهله وحكما من أهلها رجاءً أو قصدًا إلى الإصلاح + +214 +00:29:45,680 --> 00:29:53,280 +وهذا أمر والأمر حقيقة في الوجوب إلا أن يقوم دليل + +215 +00:29:53,280 --> 00:30:00,260 +يصرفه إلى الندب أو إلى الإباحة وذلك أن التوفيق بين + +216 +00:30:00,260 --> 00:30:12,240 +الزوجين والصلح بينهما أفضل من الفرقة والطلاق وقال + +217 +00:30:12,240 --> 00:30:18,590 +جل وعلا وإن طائفتان + +218 +00:30:18,590 --> 00:30:26,930 +من المؤمنين قد تتلوا فاصلحوا بينهما أيضًا قوله + +219 +00:30:26,930 --> 00:30:33,670 +تعالى فاصلحوا بينهما أمر والأمر للوجوب إلا إذا + +220 +00:30:33,670 --> 00:30:41,960 +قام دليل يصرفه إلى الندب أو إلى الإباحة ثم جاء في + +221 +00:30:41,960 --> 00:30:47,960 +حديث أبي أيوب الأنصاري + +222 +00:30:47,960 --> 00:30:54,040 +رضي الله عنه أن النبي صلى الله عليه وسلم قال له يا + +223 +00:30:54,040 --> 00:30:59,080 +أبا أيوب ألا أدلك على صدقة يرضي الله ورسوله + +224 +00:30:59,080 --> 00:31:07,920 +موضعها؟ قال بلى قال تصلحوا بين الناس إذا تفاسدوا أو + +225 +00:31:07,920 --> 00:31:15,980 +تصلح بين الناس إذا تفاسدوا وتقرب بينهم إذا تبعدوا + +226 +00:31:15,980 --> 00:31:26,740 +فهذا حديث ظاهر الدلالة على مشروعية الإصلاح فإن + +227 +00:31:26,740 --> 00:31:31,440 +النبي صلى الله عليه وسلم ذكر ذلك في معرض الثناء + +228 +00:31:32,120 --> 00:31:41,460 +وكذلك رغّب أبا أيوب ورغّب غيره في أن الإصلاح عمل + +229 +00:31:41,460 --> 00:31:50,200 +يرضى به الله تعالى ورسوله صلى الله عليه وسلم وفي + +230 +00:31:50,200 --> 00:31:55,940 +حديث أبي هريرة رضي الله عنه قال قال رسول الله صلى + +231 +00:31:55,940 --> 00:32:01,940 +الله عليه وسلم أصلحوا بين المسلمين إلا صلحًا أحلى + +232 +00:32:01,940 --> 00:32:11,630 +حرامًا أو حرّم حلالًا ثم أيضًا جاء في الحديث عن كعب + +233 +00:32:11,630 --> 00:32:18,710 +بن مالك الرضي الله عنه أنه تقاضى ابن أبي حدرد دينًا + +234 +00:32:18,710 --> 00:32:25,290 +كان له عليه في المسجد فارتفعت أصواتهما حتى سمعها + +235 +00:32:25,290 --> 00:32:30,670 +رسول الله صلى الله عليه وسلم وهو في بيته فخرج + +236 +00:32:30,670 --> 00:32:39,660 +إليهم حتى كشف سجفة حجرته يعني الستارة فنادى يا كعب + +237 +00:32:39,660 --> 00:32:45,940 +قال لبيك يا رسول الله قال ضع من دينك هذا ضع من + +238 +00:32:45,940 --> 00:32:52,800 +دينك هذا وأومأ إليه الشطر يعني أسقط أبرق صاحبك هذا + +239 +00:32:52,800 --> 00:32:59,900 +خصيمك هذا أبرق أبرقه من إيه من الدين الذي في ذمته + +240 +00:32:59,900 --> 00:33:07,980 +النصف أسقط عنه نصف ما لك عليه تأملوا يعني فورية + +241 +00:33:07,980 --> 00:33:13,060 +الاستجابة والاذعان لكلام النبي عليه الصلاة والسلام + +242 +00:33:13,060 --> 00:33:21,240 +فقال فعلت ذلك يا رسول الله أبشر فقال قم فأقضِه + +243 +00:33:21,240 --> 00:33:28,360 +وكذلك جاءت امرأة ثابت بن قيس بن شماس خطيب + +244 +00:33:28,360 --> 00:33:35,870 +الأنصار من الخزرج رضي الله عنه وقد لقي الله شهيدًا + +245 +00:33:35,870 --> 00:33:41,190 +يوم اليمامة جاءت امرأته تريد أن تخلعه + +246 +00:33:45,530 --> 00:33:50,810 +فأتت النبي صلى الله عليه وسلم تسأله في فراق زوجها + +247 +00:33:50,810 --> 00:33:58,030 +على أن ترد ما أخذت يعني على أن ترد إليه المهر أو + +248 +00:33:58,030 --> 00:34:04,190 +الحديقة التي كان أمهرها فالنبي صلى الله عليه وسلم + +249 +00:34:04,190 --> 00:34:09,330 +صالح بينهم وقال خذ الحديقة واطلقها خذ الحديقة + +250 +00:34:09,330 --> 00:34:17,460 +واطلقها طبعًا في رواية أن جميلة بنت أبي وكانت زوجة + +251 +00:34:17,460 --> 00:34:21,460 +لثابت + +252 +00:34:21,460 --> 00:34:25,000 +بن قيس أتت النبي صلى الله عليه وسلم وقالت يا رسول + +253 +00:34:25,000 --> 00:34:30,560 +الله والله لا أكره عليه خلقًا ولا دينًا والله رجل + +254 +00:34:30,560 --> 00:34:37,540 +دين ورجل فاضل وكذا لكن يعني فيه ذمامة فيه ذمامة + +255 +00:34:42,120 --> 00:34:48,980 +كأنها عجزت عن أن تقهر نفسها أن تكون زوجة لإيه رغم + +256 +00:34:48,980 --> 00:34:54,580 +أنه فاضل فقالت ولكنّي أكره الكفر في الإسلام الكفر + +257 +00:34:54,580 --> 00:35:01,740 +هنا كفر أصغر يعني هو جحد نعمة الزوج قال صلى الله + +258 +00:35:01,740 --> 00:35:07,810 +عليه وسلم من حديث أبي سعيد الخدري تكرنا اللعنة + +259 +00:35:07,810 --> 00:35:12,910 +وتكفرنا العشير وتكفرنا + +260 +00:35:12,910 --> 00:35:17,510 +العشير أي تجحدنا نعمة الزوج نعمة الزوج بتكون + +261 +00:35:17,510 --> 00:35:23,490 +المرأة تتقلب على بساطة نعمة زوجها السنين فإذا + +262 +00:35:23,490 --> 00:35:32,060 +عاتبها إذا يعني انتهاها أو كذا قالت هو هل رأيته منك + +263 +00:35:32,060 --> 00:35:37,140 +خيرًا قط، ما رأيته منك شيئًا جميلًا أو طيبًا أو + +264 +00:35:37,140 --> 00:35:44,320 +كذا فهذا من أسباب دخول المرأة النار والعياذ بالله + +265 +00:35:47,000 --> 00:35:53,220 +أما من الأثر فجاء في الأثر عن عمر رضي الله عنه أنه + +266 +00:35:53,220 --> 00:35:58,580 +قال في عهده إلى أبي موسى الأشعري الصلح يا أبا موسى + +267 +00:35:58,580 --> 00:36:05,360 +جائز بين المسلمين إلا صلحًا أحلى حرامًا أو حرم حلالًا + +268 +00:36:09,350 --> 00:36:15,430 +وأما بالنسبة للإجماع فقد أجمع المسلمون على مشروعية + +269 +00:36:15,430 --> 00:36:20,490 +الصلح في الجملة وإن كان بينهم مختلف جواز بعض + +270 +00:36:20,490 --> 00:36:26,570 +الصور أما عن أنواع الصلح فخمسة صلح بين المسلمين + +271 +00:36:26,570 --> 00:36:35,780 +والكفار وقد حصل هذا يعني في الحديبية وحصل هذا مع + +272 +00:36:35,780 --> 00:36:40,180 +قبائل اليهود في أول هجرة النبي الكريم صلى الله + +273 +00:36:40,180 --> 00:36:47,160 +عليه وسلم وما زال هذا قائمًا والهدنة التي كانت بين + +274 +00:36:47,160 --> 00:36:53,840 +أهل إخوتنا وقادتنا وبين عدونا أيضًا صورة من صور + +275 +00:36:53,840 --> 00:37:03,650 +الصلح الآن أو المؤقت ما كان هذا مصلحة للمسلمين + +276 +00:37:03,650 --> 00:37:10,450 +الصورة الثانية الصلح بين الإمام والبغاة البغاة هم + +277 +00:37:10,450 --> 00:37:16,400 +الذين يخرجون على الإمام الحق والصلح بينه طبعًا وهذا + +278 +00:37:16,400 --> 00:37:21,420 +هو المراد بآيات الحجرات وإن طائفتان من المؤمنين + +279 +00:37:21,420 --> 00:37:27,580 +اقتتلوا فاصلحوا بينهما طائفة الإمام وطائفة الطائفة + +280 +00:37:27,580 --> 00:37:31,940 +البغاة الذين خرجوا قال فاصلحوا بينهما فإن بغت + +281 +00:37:31,940 --> 00:37:36,500 +إحداهما على الأخرى فقاتلوا التي تبغي حتى تفيئ إلى + +282 +00:37:36,500 --> 00:37:42,200 +أمر الله فإن فات فاصلحوا بينهما بالعدل وأقصدوا إن + +283 +00:37:42,200 --> 00:37:43,200 +الله يحب + +284 +00:37:46,140 --> 00:37:51,640 +المقسطين والصلح بين المتخاصمين أو بين الزوجين عند + +285 +00:37:51,640 --> 00:37:56,800 +الشقاق فابعثوا حكما من أهله وحكما من أهلها إن يريد + +286 +00:37:56,800 --> 00:38:02,620 +إصلاحا يوفق الله بينهما وقد قال الله جل وعلا في كل + +287 +00:38:02,620 --> 00:38:10,200 +ذلك والصلح خير من ديمومة النزاع ومن الفرقة ثم قال + +288 +00:38:10,200 --> 00:38:14,540 +أيضًا من أنواعه الصلح بين المتخاصمين في غير + +289 +00:38:14,540 --> 00:38:20,940 +الأموال كالجنايات مثلًا الجنايات أي ما كانت فإن + +290 +00:38:20,940 --> 00:38:27,160 +الصلح أفضل من أيّة من المشاحة ومن القطيعة وديمومة + +291 +00:38:27,160 --> 00:38:32,680 +النزاع وختامًا الصلح بين المتخاصمين في الأموال + +292 +00:38:32,680 --> 00:38:40,490 +وهذا هو المقصود من أيّة؟ من دراستنا وأما بالنسبة + +293 +00:38:40,490 --> 00:38:49,230 +لأيه؟ لأركانه فالأركان الأركان ثلاثة المصالح وهو + +294 +00:38:49,230 --> 00:38:55,890 +المباشر لعقد الصلح والمصالح عنه هو الشيء المتنازع + +295 +00:38:55,890 --> 00:39:01,530 +فيه إذا قُطع النزاع فيه بالصلح والمصالح عليه أو + +296 +00:39:01,530 --> 00:39:11,510 +المصالح به وهو إيش؟ وهو بدل الصلح أي نعم ثم بعدها + +297 +00:39:11,510 --> 00:39:20,370 +قال وهو قسمان أحدهما يجري بين المتداعيين وهو نوعان + +298 +00:39:20,370 --> 00:39:28,930 +أحدهما صلح على إقرار فإن جرى على عين غير المدعات + +299 +00:39:28,930 --> 00:39:37,740 +فهو بيع بلفظ الصلح ثبت فيه أحكامه كالشفعة والرد + +300 +00:39:37,740 --> 00:39:44,880 +بالعيب ومنع تصرفه قبل قبضه واشتراط التقابض إن + +301 +00:39:44,880 --> 00:39:51,700 +اتفقا في علة الربا أو على منفعة فإجارة تثبت + +302 +00:39:51,700 --> 00:40:01,600 +أحكامها أو على بعض العين المدعاة فهبة لبعضه صاحب + +303 +00:40:01,600 --> 00:40:07,820 +اليدي فتثبت أحكامها ثم قال ولا يصح بلفظ البيعي + +304 +00:40:07,820 --> 00:40:15,060 +ولا أصح صحته بلفظ الصح في أي سؤال يا بنات في + +305 +00:40:15,060 --> 00:40:20,320 +لقائنا القادم إن شاء الله تعالى وفقنا الله وإيه + +306 +00:40:20,320 --> 00:40:25,000 +يكون لما يحب ويرضاه والحمد لله رب العالمين diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/RRFUsl_Y4Ts_raw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/RRFUsl_Y4Ts_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..1fb8bcbb9d4ec5bc5d53d824b03e675c46b559f3 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/RRFUsl_Y4Ts_raw.srt @@ -0,0 +1,1224 @@ +1 +00:00:21,210 --> 00:00:26,090 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,090 --> 00:00:31,470 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:31,470 --> 00:00:37,330 +فلا مضل له و من يضل فلا هادى له و أشهد أن لا إله + +4 +00:00:37,330 --> 00:00:43,070 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:43,070 --> 00:00:46,730 +رسوله و بعد بقية + +6 +00:00:48,500 --> 00:00:54,620 +قليل من الأحكام المتعلقة بالوكالة + +7 +00:00:54,620 --> 00:01:01,560 +قال الإمام النووي رحمه الله ومتى خالف الموكلة في + +8 +00:01:01,560 --> 00:01:11,620 +بيع ماله أو الشراء بعينه فتصرفه باطل ولو اشترا في + +9 +00:01:11,620 --> 00:01:20,930 +الذمة ولم يسم الموكلة وقع للوكيلوإن سماه فقال + +10 +00:01:20,930 --> 00:01:30,330 +البائع بعت فقال اشتريت لفلان فكذا في الأصح وإن قال + +11 +00:01:30,330 --> 00:01:41,150 +بعت موكلك زيدا فقال اشتريت له فالمذهب بطلانه بيان + +12 +00:01:41,150 --> 00:01:50,900 +ذلك أولا نقدم ونذكربهذه المعاني بالنسبة للوكيل + +13 +00:01:50,900 --> 00:01:58,300 +ينبغي أن يكون وفيا وأن يكون صادقا وأن يكون منقادا + +14 +00:01:58,300 --> 00:02:06,840 +لتوجيهاته وأوامر الموكل ولا يجوز له أن يتجاوز ذلك + +15 +00:02:06,840 --> 00:02:19,030 +إلا بوزان ضيق جدا ما إذا وجد أن المخالفةأنفع + +16 +00:02:19,030 --> 00:02:27,450 +للتجارة وأربح للمال بعد ذلك فلا يجوز للوكيل أن + +17 +00:02:27,450 --> 00:02:39,210 +يخالف الموكل و هذه المسائل التي قرأتها بصيغة + +18 +00:02:39,210 --> 00:02:43,690 +الماتن الإمام النووي رحمه الله تعالى تتعلق بهذه + +19 +00:02:43,690 --> 00:02:53,490 +المقدمة لو خالفالوكيل موكله المالك صاحب المال فكيف + +20 +00:02:53,490 --> 00:03:01,850 +يكون حكم هذه التصرفات او العقود يقول رحمه الله + +21 +00:03:01,850 --> 00:03:06,530 +ومتى خالف الموكل + +22 +00:03:06,530 --> 00:03:15,220 +في بيع ماله كانت تصرف باطلا يعني انا كموكلو محمد + +23 +00:03:15,220 --> 00:03:27,100 +او احمد هو وكيلي فقلته يا احمد بيع هذه السلعة من + +24 +00:03:27,100 --> 00:03:37,080 +بضائعنا بمائة ايه؟ بمائة دينار فلما + +25 +00:03:37,080 --> 00:03:39,680 +بادر + +26 +00:03:41,550 --> 00:03:50,250 +الى بيعها باعها بثمن أقل خالف أمري وباعها بثمن أقل + +27 +00:03:50,250 --> 00:03:59,450 +فيقع تصرفه باطلا و لو حصل التسليم فإنه يضمن + +28 +00:03:59,450 --> 00:04:07,580 +الخسارة بسبب مخالفته الصورة الثانيةليس في البيع + +29 +00:04:07,580 --> 00:04:17,920 +ذالب الشراء قلت له اشتري لي شاتا بإيه بهذه العين + +30 +00:04:17,920 --> 00:04:26,420 +يعني بإيه؟ ب .. ب .. ب مائتي دينار و إيه؟ و خذ + +31 +00:04:26,420 --> 00:04:33,600 +هاتين المائتين و اشتري بيهم شاتا + +32 +00:04:38,960 --> 00:04:49,840 +فراحة فاشترا .. اشترا بغيرهما اشترا بغيرهما ولم + +33 +00:04:49,840 --> 00:04:58,480 +يمتث الأمر ولم ايه ولم يقبل وصايته فيقع التصرف + +34 +00:04:58,480 --> 00:05:06,650 +باطلاوإذا حصل التسليم إذا حصل التسليم فإن العقد + +35 +00:05:06,650 --> 00:05:16,550 +يكون لحساب الوكيل لا لحساب الموكل الصورة الثالثة + +36 +00:05:16,550 --> 00:05:24,370 +قال ولو اشترا في الذمة ولم يسم الموكلة وقع العقد + +37 +00:05:24,370 --> 00:05:37,110 +لحساب الوكيل مثلا قلت يا أحمدلا تشتري السلعة + +38 +00:05:37,110 --> 00:05:46,150 +بثمن آجل لا تشتري السلعة بثمن مؤجل في الذمة فأنا + +39 +00:05:46,150 --> 00:05:53,570 +لا أريد يا ابني أن تشغل ذمتي بمال الناس احرص أن + +40 +00:05:53,570 --> 00:06:01,330 +تلتزم القناعة و أن تشتري بما ايه بما بين يديك من + +41 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أن رجلا اشترى + +78 +00:11:51,420 --> 00:11:59,920 +سلعة ولم يزل في مجلس العقد يعني لم يزل العقد جائزا + +79 +00:11:59,920 --> 00:12:06,940 +وليس لازما لأن مجلس العقد متحد ما زال العاقدان + +80 +00:12:06,940 --> 00:12:14,380 +موجودين في مجلس العقدلكن ده السلعة ان كانت مثلا + +81 +00:12:14,380 --> 00:12:23,100 +حقيبة كانت في يد المشتري ثم عطبت ثم عطبت او جاء + +82 +00:12:23,100 --> 00:12:31,160 +رجل فإيه فانتهبها يعني بسرعة او غصبها او ما شبه + +83 +00:12:31,160 --> 00:12:38,200 +فإن الضمان يكون على المشتري لا على البايع وهذه + +84 +00:12:38,200 --> 00:12:45,930 +الصورة نفسهايمكن أن نمثل + +85 +00:12:45,930 --> 00:12:56,150 +بيها للسائم رجل جاء يسوم صلعة فأخذ يقلبها فتلفت + +86 +00:12:56,150 --> 00:13:04,160 +بأي سبب تلفت وهي بين يديه بأي سبب فإن ضمانهاليش؟ + +87 +00:13:04,160 --> 00:13:11,800 +لأنه أخذها من صاحبها ليتأملها من أجل مصلحة نفسه من + +88 +00:13:11,800 --> 00:13:19,260 +أجل مصلحة نفسه كذلك الأمر عند المستعير مثلا استعرت + +89 +00:13:19,260 --> 00:13:20,960 +أنا كتابا + +90 +00:13:23,430 --> 00:13:29,730 +والكتاب عندي جاء صغيري مثلا فأخذ يمزق صفحات هذا أو + +91 +00:13:29,730 --> 00:13:36,850 +ورقات هذا الكتاب حتى أتلفه فإن الضمان فإن الضمان + +92 +00:13:36,850 --> 00:13:44,150 +يقع علي أنا كمستعير لا يقع على المعير حتى وإن تلف + +93 +00:13:44,150 --> 00:13:54,300 +الكتاب لا بتعد ولا بتقصيرمثلًا، نشب حريق فأعتب + +94 +00:13:54,300 --> 00:14:01,720 +الكتاب وأسباب الحريق لم تكن بتقصير أو بتعد مني أو + +95 +00:14:01,720 --> 00:14:08,220 +من أي فرد من أفراد الأسرة فإن الضمان أيضًا ومن غير + +96 +00:14:08,220 --> 00:14:16,880 +التعد يقع على المستعير، لا على المعير كذلكمن + +97 +00:14:16,880 --> 00:14:24,940 +الضمان المستقرض يعني رجل طلب مني دينا فأعطيته + +98 +00:14:24,940 --> 00:14:32,480 +حاجته التي طلبها ثم لما كان العين المستقرضة العين + +99 +00:14:32,480 --> 00:14:42,260 +الدين نفسه لما كان بيده فقده أضله سرق منه إلى غير + +100 +00:14:42,260 --> 00:14:49,830 +ذلكفإنه ضامن هذا المال ويجب + +101 +00:14:49,830 --> 00:14:58,230 +عليه أن يرده متى حال الأجل أو متى قادر على ذلك + +102 +00:14:58,230 --> 00:15:07,720 +وأما العقود التي يدعوا أصحابها يدعوا أمانةمثل + +103 +00:15:07,720 --> 00:15:16,620 +الوكيل والشريك الوكيل يده يد أمانة الوكيل يده يد + +104 +00:15:16,620 --> 00:15:23,240 +أمانة مثلا أنا مالك صاحب مال وأريد رجلا يتجر بمالي + +105 +00:15:23,240 --> 00:15:29,500 +فاخترت رجلا ووكلته أن يتجر بهذا المال بأجرة بأجرة + +106 +00:15:30,710 --> 00:15:40,050 +وحتى لو أنه قام قام يفعل ذلك حسبة يعني بالمجان ثم + +107 +00:15:40,050 --> 00:15:46,630 +عطب المال عطب المال وهو بين يديه من غير تعد ولا + +108 +00:15:46,630 --> 00:15:53,410 +تقصير منه فإن ضمان المال لا يقع على الوكيل بل يقع + +109 +00:15:53,410 --> 00:15:59,600 +على ايه؟ على المالك وهو الموكلكذلك الحال في + +110 +00:15:59,600 --> 00:16:06,120 +المضارب مثلا بذلت مالا لرجل خبير في التجارة فقلت + +111 +00:16:06,120 --> 00:16:11,480 +يا هذا مني المال و منك الجهد و ابدأ تجارتك والربح + +112 +00:16:11,480 --> 00:16:18,350 +بيننا مناصفة فقال قبلت وبدأ و بينما هو كذلكبينما + +113 +00:16:18,350 --> 00:16:24,950 +هو كذلك سيارة البضائع مثلا تعرضت إلى حادث طريق + +114 +00:16:24,950 --> 00:16:33,590 +فأعطب البضاعة التي فيها يد صاحبي هذا يد المضارب يد + +115 +00:16:33,590 --> 00:16:40,050 +العامل الذي يتجر في مالي يد أمانة وليست يد ضمان + +116 +00:16:41,160 --> 00:16:47,580 +كذلك المستأجر وكذلك المودع عنده يعني لو مثلا اودعت + +117 +00:16:47,580 --> 00:16:49,380 +أمانة عند فلانة + +118 +00:16:52,140 --> 00:16:59,280 +ثم أضلتها فقدتها سُرقت منها إلى غير ذلك فإن يدها + +119 +00:16:59,280 --> 00:17:07,720 +يد أمانة وليست يد ضمان أما بالنسبة للمختلف فيها أو + +120 +00:17:07,720 --> 00:17:13,620 +للعلماء فيها مذهبا قولان قول بإيه بالضمان وقول + +121 +00:17:13,620 --> 00:17:23,280 +بعدمه قالوا كالشريكالمشترك، الأجير المشترك مثلا + +122 +00:17:23,280 --> 00:17:27,440 +حمدان + +123 +00:17:27,440 --> 00:17:37,760 +وأحمد اشترك في شراء مثلا عشر شياه ثم استأجر رجلا + +124 +00:17:37,760 --> 00:17:45,760 +للرعي وللخدمةوبينما هو يرعى أغنامنا + +125 +00:17:49,650 --> 00:17:56,490 +فإن شاتا من الشياه عدا عليها السبع فإيه؟ فقتلها أو + +126 +00:17:56,490 --> 00:18:04,370 +أكلها وافترسها فإن إيه؟ فإن العلماء على خلاف بعضهم + +127 +00:18:04,370 --> 00:18:12,050 +يقول إن يد الأجير المشترك يد ضمان فعليه ضمان هذا + +128 +00:18:12,050 --> 00:18:20,320 +والأشهر أن يده يد أمانة وليس عليه الضمانهذه + +129 +00:18:20,320 --> 00:18:28,480 +المقدمة ذكر الإمام النووي رحمه الله تعالى بعض + +130 +00:18:28,480 --> 00:18:36,520 +الصور ذات علاقة بها من ذلك قال ويد الوكيل يد أمانة + +131 +00:18:36,520 --> 00:18:47,410 +وإن كان بجعل يد الوكيل يد أمانة وإن كانت بجعلإذا + +132 +00:18:47,410 --> 00:18:54,350 +نحن ذكرنا في درج الكلام قبل قليل بأن يد الوكيل يد + +133 +00:18:54,350 --> 00:19:02,470 +أمانة يد أمانة ولذلك إذا أعطيته المال ووكلته + +134 +00:19:02,470 --> 00:19:12,150 +وأنبته عني أن يتجر فيهينبغي أن يكون موضع ثقتي + +135 +00:19:12,150 --> 00:19:21,290 +وموضع حسن ظني فيه وفاء وأمانة وعليه فلو مثلا أضل + +136 +00:19:21,290 --> 00:19:27,900 +سلعة من السلع عطبة بين يديه سلعة من السلعفإيه؟ + +137 +00:19:27,900 --> 00:19:36,460 +فإنه ليس ضامنا لأن يده يد أمانة لأن يده يد أمانة + +138 +00:19:36,460 --> 00:19:44,170 +ما لم يبدومنه تقصير أو تعدي إذا بدل كل أسباب + +139 +00:19:44,170 --> 00:19:49,670 +السلام والعافية ومع ذلك ابتلي بفساد السلعة أو + +140 +00:19:49,670 --> 00:19:58,650 +بعطبها فإيه؟ فهذا عفو ولا يقع عليه ضمانه لكن إذا + +141 +00:19:58,650 --> 00:20:05,730 +بدى منه تقصير أو بدى منه تعدي فإنه إيه؟ فإنه ضامن + +142 +00:20:05,730 --> 00:20:16,690 +لتعديوهذا القول عند العلماء لم يختلف سواء + +143 +00:20:16,690 --> 00:20:26,450 +كان الوكيل قد أناب عني مجانا أو أناب عني بأجرة + +144 +00:20:26,450 --> 00:20:36,200 +المعلومة فإن القول لا يختلف فإن يده يد أمانةوليست + +145 +00:20:36,200 --> 00:20:43,840 +يد ضمان ما لم يتعدى أو يقصر ثم قال النووي رحمه + +146 +00:20:43,840 --> 00:20:50,260 +الله فإن تعدى أي الوكيل ضمنا ولا ينعزل في الأصحى + +147 +00:20:50,260 --> 00:20:57,040 +هذا واضح مثلا أعطيته + +148 +00:20:57,040 --> 00:21:05,540 +سلع البضاعة من أجل أن يتجروضعها في مكان غاب شوية + +149 +00:21:05,540 --> 00:21:11,240 +أو ذهب لقضاء الحاجة فجاء فأضلها أو وضعها في مكان + +150 +00:21:11,240 --> 00:21:18,960 +ونسي أين وضعها نسي أين وضعها فمثل + +151 +00:21:18,960 --> 00:21:26,700 +هذه الأمور مثل هذه الأمور هي قراء تدل على إهماله + +152 +00:21:26,700 --> 00:21:36,660 +وعلى أيه وعلى يعني تفريطهفينبغي أن يكون على اهتمام + +153 +00:21:36,660 --> 00:21:47,540 +يحمله أن يعرف أين يضع بضاعته وأن يحافظ عليها أو + +154 +00:21:47,540 --> 00:21:56,660 +يقيم من يحرصها عند غيبته لقضاء حاجة أو لخلاء أو ما + +155 +00:21:56,660 --> 00:22:14,910 +شابه ذلك كذلكلو أنه مثلا + +156 +00:22:14,910 --> 00:22:19,870 +أخر البضاعة فينظروا + +157 +00:22:19,870 --> 00:22:30,650 +إن كانت البضاعة ذات طبيعةأن التأخيرة لا يضر بها + +158 +00:22:30,650 --> 00:22:40,710 +عطبا وفسادا فهذا عفوولو حصل شيء فليس بضامن لكن + +159 +00:22:40,710 --> 00:22:49,190 +السلعة إذا كانت ذات طبيعتها أن التأخير يفسدها + +160 +00:22:49,190 --> 00:22:57,250 +ويعطبها عند إذن هذا تقصير من الوكيل وإيه فيكون + +161 +00:22:57,250 --> 00:23:04,540 +ضامنا وغارما ثمن هذه البضاعة مثلا لوأنا أتجرب + +162 +00:23:04,540 --> 00:23:10,500 +بالإيه بالمرطبات فأطيته يعني برميل من البوظة و + +163 +00:23:10,500 --> 00:23:14,980 +قلتله اروح على السوق الآن احنا في أيام قيضة و حر + +164 +00:23:14,980 --> 00:23:21,580 +قلنا له بيع هذاالان لو انه بطق بدها تسيح البوظة و + +165 +00:23:21,580 --> 00:23:26,640 +تصير مائع ماء حد بيشتريها بيصير ملزم هو يروح يكبها + +166 +00:23:26,640 --> 00:23:34,560 +في اقرب نفاية فقلت له خذ و بادر الى بيعها فالرجل + +167 +00:23:34,560 --> 00:23:42,400 +لم يوفي مر ببيته فأكل و شرب و تبسط في التأخير و + +168 +00:23:42,400 --> 00:23:48,530 +بعد ذلكبعد ايه؟ اخذ البرميل وتوجه الى ايه؟ الى + +169 +00:23:48,530 --> 00:23:53,350 +السوق فكانت ال .. ايه؟ كانت البوظة قد استحالت من + +170 +00:23:53,350 --> 00:23:59,110 +ايه؟ من صفة ال .. ايه؟ ال .. يعني التجمد الى ايه؟ + +171 +00:23:59,110 --> 00:24:03,830 +الى الميوعة والسيولة ما أحد بيشتريها و الحالة هذه + +172 +00:24:03,830 --> 00:24:11,190 +فيقع ضمانها بسبب تأخيره يقع ضمانها على ايه؟ على + +173 +00:24:11,190 --> 00:24:18,110 +الأجير او على العامل اوعلى الوكيل طيب بهذا + +174 +00:24:18,110 --> 00:24:28,190 +نكتفي بما أخذنا من أحكام تتعلق بالوكالة وقد قطعنا + +175 +00:24:28,190 --> 00:24:35,830 +يعني قطعناها كلها أو جلها ان شاء الله تعالى سنتحدث + +176 +00:24:35,830 --> 00:24:44,130 +عن باب جديد وهو باب الصلحة باب جديدوهو باب الصلح + +177 +00:24:44,130 --> 00:24:47,950 +وكما + +178 +00:24:47,950 --> 00:24:53,630 +اعتدنا نتحدث عن معناه في اللغة وعن معناه في + +179 +00:24:53,630 --> 00:25:00,810 +الاصطلاح ثم عن دليل مشروعيته ثم عن أركانه وأقسامه + +180 +00:25:00,810 --> 00:25:08,530 +أما الصلح في اللغةفهو على خلاف الفساد يقال صلح + +181 +00:25:08,530 --> 00:25:16,410 +فلان صلوح و صلاح و يقال صلح بفتح اللام و صلح بضمها + +182 +00:25:16,410 --> 00:25:24,330 +و تصالح القوم بينهم و الصلاح و الاستصلاح نقيض + +183 +00:25:24,330 --> 00:25:32,150 +الفسادهو في اللغة ظاهر المعنى ولذلك علماء اللغة + +184 +00:25:32,150 --> 00:25:39,670 +اكتفوا بقولهم بأن الصلاح ضد الفساد وبضدها تتميز + +185 +00:25:39,670 --> 00:25:48,150 +الأشياء أما في الصلاح فقد عرفه الشافعية رحمهم الله + +186 +00:25:48,150 --> 00:25:58,250 +بأنه عقد يحصل به قطع النزاعأه عقد يحصل بيه ماذا؟ + +187 +00:25:58,250 --> 00:26:05,550 +يحصل بيه عقد قطع النزاع، فض النزاع، دفع الخصومة + +188 +00:26:05,550 --> 00:26:09,990 +وأما + +189 +00:26:09,990 --> 00:26:16,550 +عن مشروعيته فقد ثبتت مشروعيته بالكتاب والسنة + +190 +00:26:16,550 --> 00:26:25,190 +والأثر والإجماع أما دليله من الكتابفقد قال الله جل + +191 +00:26:25,190 --> 00:26:34,950 +وعلا بسم الله الرحمن الرحيم لا خير في كثير من + +192 +00:26:34,950 --> 00:26:44,690 +نجواهم إلا من أمر بصداقة أو معروف أو إصلاح بين + +193 +00:26:44,690 --> 00:26:46,890 +الناس + +194 +00:26:48,560 --> 00:26:52,840 +مين تقول ليه وجه الدلالة من الآية لا خير في كثير + +195 +00:26:52,840 --> 00:27:00,760 +من نجواهم إلا من أمر بصداقة أو معروف أو إصلاح بين + +196 +00:27:00,760 --> 00:27:11,280 +الناس نعم برك + +197 +00:27:11,280 --> 00:27:19,430 +الله فيك مدام أن الله جل وعلاذكر كما قالت ابنتنا + +198 +00:27:19,430 --> 00:27:28,430 +بأن الإصلاح خير الخير يتردد بين أن يكون واجبا أو + +199 +00:27:28,430 --> 00:27:36,250 +يكون مندوبا إليه ويحسم الأمر بالأدلة الخارجية يعني + +200 +00:27:36,250 --> 00:27:44,250 +إذا قامت القرينة تقرر بأنه واجبأه كان واجبًا أو + +201 +00:27:44,250 --> 00:27:52,290 +قامت القرينة ترشد إلى أنه منذوب كان منذوبًا إليه، + +202 +00:27:52,290 --> 00:27:59,710 +واضح؟ إذا سواء كان واجبًا أو كان منذوبًا فكلاهما + +203 +00:27:59,710 --> 00:28:09,210 +من أفراد الجواز، واضح الأمر؟ وقال تعالىوإن امرأة + +204 +00:28:09,210 --> 00:28:22,050 +خافت من بعلها نشوزا أو إعراضا فلا جناح عليهم + +205 +00:28:22,050 --> 00:28:31,050 +أن يصلح بينهما صلحا والصلح خير + +206 +00:28:33,150 --> 00:28:37,790 +واجه الدلالة من هذه الآية كإيه كوجه الدلالة من + +207 +00:28:37,790 --> 00:28:44,190 +سابقتها أن الله جل وعلا نفل جناح عن الصلح ثم قال + +208 +00:28:44,190 --> 00:28:52,430 +والصلح خير والخيرية هذه تحتمل أن تكون واجبة أو + +209 +00:28:52,430 --> 00:29:01,550 +مندوبة لا أقل وقال جل وعلاوإن خفتم شقاق بينهما + +210 +00:29:01,550 --> 00:29:11,910 +فابعثوا حكما من أهله وحكما من أهلها فابعثوا + +211 +00:29:11,910 --> 00:29:18,070 +حكما من أهله وحكما من أهلها + +212 +00:29:29,190 --> 00:29:35,850 +واجه الدلالة أن الله جل وعلا قال فابعثوا حكما من + +213 +00:29:35,850 --> 00:29:41,670 +أهله وحكما من أهلها رجاء أو قصدا إلى الإصلاح + +214 +00:29:45,680 --> 00:29:53,280 +وهذا أمر والأمر حقيقة في الوجوب إلا أن يقوم دليل + +215 +00:29:53,280 --> 00:30:00,260 +يصرفه إلى الندم أو إلى الإباحة وذلك أن التوفيق بين + +216 +00:30:00,260 --> 00:30:12,240 +الزوجين والصلح بينهما أفضل من الفرقة والطلاق وقال + +217 +00:30:12,240 --> 00:30:18,590 +جل وعلاوإن طائفتان + +218 +00:30:18,590 --> 00:30:26,930 +من المؤمنين قد تتلوا فاصلحوا بينهما أيضا قوله + +219 +00:30:26,930 --> 00:30:33,670 +تعالى فاصلحوا بينهما أمر و الأمر للوجوب إلا إذا + +220 +00:30:33,670 --> 00:30:41,960 +قام دليل يصرفه إلى الندب أو إلى الإباحةثم جاء في + +221 +00:30:41,960 --> 00:30:47,960 +حديث أبي أيوب الأنصاري + +222 +00:30:47,960 --> 00:30:54,040 +رضي الله عنه أن النبي صلى الله عليه وسلم قال له يا + +223 +00:30:54,040 --> 00:30:59,080 +أبا أيوب ألا أدلك على صدقة يرضي الله ورسوله + +224 +00:30:59,080 --> 00:31:07,920 +موضعها؟ قال بلى قال تصلحوابين الناس إذا تفاسدوا أو + +225 +00:31:07,920 --> 00:31:15,980 +تصلح بين الناس إذا تفاسدوا و تقرب بينهم إذا تبعدوا + +226 +00:31:15,980 --> 00:31:26,740 +فهذا حديث ظاهر الدلالة على مشروعية الإصلاح فإن + +227 +00:31:26,740 --> 00:31:31,440 +النبي صلى الله عليه وسلم ذكر ذلك في معرض الثناء + +228 +00:31:32,120 --> 00:31:41,460 +وكذلك رغّب أبا أيوب ورغّب غيره في أن الإصلاح عمل + +229 +00:31:41,460 --> 00:31:50,200 +يرضى به الله تعالى ورسوله صلى الله عليه وسلم وفي + +230 +00:31:50,200 --> 00:31:55,940 +حديث أبي هريرة رضي الله عنه قالقال رسول الله صلى + +231 +00:31:55,940 --> 00:32:01,940 +الله عليه وسلم أصل حجاز بين المسلمين إلا صلحا أحلى + +232 +00:32:01,940 --> 00:32:11,630 +حراما أو حرّما حلالا ثم أيضاجاء في الحديث عن كعب + +233 +00:32:11,630 --> 00:32:18,710 +بن مالك الرضي الله عنه أنه تقاضى ابن أبي حدرد دينا + +234 +00:32:18,710 --> 00:32:25,290 +كان له عليه في المسجد فارتفعت أصواتهما حتى سمعها + +235 +00:32:25,290 --> 00:32:30,670 +رسول الله صلى الله عليه وسلم وهو في بيته فخرج + +236 +00:32:30,670 --> 00:32:39,660 +اليهم حتى كشف سجفةحجرته يعني الستارة فنادى يا كعب + +237 +00:32:39,660 --> 00:32:45,940 +قال لبيك يا رسول الله قال ضع من دينك هذا ضع من + +238 +00:32:45,940 --> 00:32:52,800 +دينك هذا وأومأ إليه الشطر يعني أسقط أبرق صاحبك هذا + +239 +00:32:52,800 --> 00:32:59,900 +خصيمك هذا أبرق أبرقه من ايه من الدين الذي في ذمته + +240 +00:32:59,900 --> 00:33:07,980 +النصف اسقط عنه نصف ما لك عليهتأملوا يعني فورية + +241 +00:33:07,980 --> 00:33:13,060 +الاستجابة والاذعان لكلام النبي عليه الصلاة والسلام + +242 +00:33:13,060 --> 00:33:21,240 +فقال فعلت ذلك يا رسول الله ابشر فقال قم فاقضيه + +243 +00:33:21,240 --> 00:33:28,360 +وكذلك جاءت امرأة ثابت ابن قيس ابن شماس خطيب + +244 +00:33:28,360 --> 00:33:35,870 +الأنصار من الخزرج رضي الله عنهوقد لقي الله شهيدا + +245 +00:33:35,870 --> 00:33:41,190 +يوم الياماما جاءت امرأته تريد ان تخلعه + +246 +00:33:45,530 --> 00:33:50,810 +فأتت النبي صلى الله عليه وسلم تسأله في فراق زوجها + +247 +00:33:50,810 --> 00:33:58,030 +على أن ترد ما أخذت يعني على أن ترد إليه المهرأ + +248 +00:33:58,030 --> 00:34:04,190 +الحديقة التي كان أمهرها فالنبي صلى الله عليه وسلم + +249 +00:34:04,190 --> 00:34:09,330 +صالح بينهم وقال خذ الحديقة وطلقها خذ الحديقة + +250 +00:34:09,330 --> 00:34:17,460 +وطلقها طبعا في رواية أنجميلة بنت أبي وكانت زوجة + +251 +00:34:17,460 --> 00:34:21,460 +لثابت + +252 +00:34:21,460 --> 00:34:25,000 +ابن قيس أتت النبي صلى الله عليه وسلم وقالت يا رسول + +253 +00:34:25,000 --> 00:34:30,560 +الله والله لا أكره عليه خلقا ولا دينا والله رجل + +254 +00:34:30,560 --> 00:34:37,540 +دين ورجل فاضل وكذا لكن يعني فيه ذمامة فيه ذمامة + +255 +00:34:42,120 --> 00:34:48,980 +كأنها عجزت عن أن تقهر نفسها أن تكون زوجة لإيه رغم + +256 +00:34:48,980 --> 00:34:54,580 +أنه فاضل فقالت و لكني أكره الكفر في الإسلام الكفر + +257 +00:34:54,580 --> 00:35:01,740 +هنا كفر أصغر يعني هو جحد نعمة الزوج قال صلى الله + +258 +00:35:01,740 --> 00:35:07,810 +عليه وسلم من حديث أبي سعيد الخدريتكثرنا اللعنة + +259 +00:35:07,810 --> 00:35:12,910 +وتكفرنا العشير وتكفرنا + +260 +00:35:12,910 --> 00:35:17,510 +العشير أي تجحدنا نعمة الزوج نعمة الزوج بتكون + +261 +00:35:17,510 --> 00:35:23,490 +المرأة تتقلب على بساطة نعمة زوجها السنين فإذا + +262 +00:35:23,490 --> 00:35:32,060 +عاتبها إذا يعني انتهرها أو كذا قالت هوهل رأيته منك + +263 +00:35:32,060 --> 00:35:37,140 +خيرًا قط، ما رأيته منك شيئًا جميلًا أو طيبًا أو + +264 +00:35:37,140 --> 00:35:44,320 +كذا فهذا من أسباب دخول المرأة النار والعياذ بالله + +265 +00:35:47,000 --> 00:35:53,220 +أما من الأثر فجاء في الأثر عن عمر رضي الله عنه أنه + +266 +00:35:53,220 --> 00:35:58,580 +قال في عهده إلى أبي موسى الأشعري الصلح يا أبا موسى + +267 +00:35:58,580 --> 00:36:05,360 +جائز بين المسلمين إلا صلحا أحلى حراما أو حرم حلالا + +268 +00:36:09,350 --> 00:36:15,430 +وأما بالنسبة للإجماع فقد أجمع المسلمون على مشروعية + +269 +00:36:15,430 --> 00:36:20,490 +الصلح في الجملة وإن كان بينهم مختلف جواز بعض + +270 +00:36:20,490 --> 00:36:26,570 +الصورة أما عن أنواع الصلح فخمسة صلح بين المسلمين + +271 +00:36:26,570 --> 00:36:35,780 +والكفار وقد حصل هذا يعنيفي الحديبية وحصل هذا مع + +272 +00:36:35,780 --> 00:36:40,180 +قبائل اليهود في أول هجرة النبي الكريم صلى الله + +273 +00:36:40,180 --> 00:36:47,160 +عليه وسلم وما زال هذا قائما و الهدنة التي كانت بين + +274 +00:36:47,160 --> 00:36:53,840 +أهل إخوتنا و قادتنا و بين عدونا أيضا صورة من صور + +275 +00:36:53,840 --> 00:37:03,650 +الصلح الآن أو المؤقتما كان هذا مصلحة للمسلمين + +276 +00:37:03,650 --> 00:37:10,450 +الصورة الثانية الصلح بين الإمام والبغا البغا هم + +277 +00:37:10,450 --> 00:37:16,400 +الذين يخرجون على الإمام الحقوالصلح بينه طبعا وهذا + +278 +00:37:16,400 --> 00:37:21,420 +هو المراد بآيات الحجرات وإن طائفتان من المؤمنين + +279 +00:37:21,420 --> 00:37:27,580 +اقتتلوا فاصلحوا بينهما طائفة الإمام وطائفة الطائفة + +280 +00:37:27,580 --> 00:37:31,940 +البغاء الذين خرجوا قال فاصلحوا بينهما فإن بغت + +281 +00:37:31,940 --> 00:37:36,500 +إحداهما على الأخرى فقاتلوا التي تبغي حتى تفيئ إلى + +282 +00:37:36,500 --> 00:37:42,200 +أمر الله فإن فات فاصلحوا بينهما بالعدل وأقصدوا إن + +283 +00:37:42,200 --> 00:37:43,200 +الله يحب + +284 +00:37:46,140 --> 00:37:51,640 +المقسطين والصلح بين المتخاصمين أو بين الزوجين عند + +285 +00:37:51,640 --> 00:37:56,800 +الشقاق فابعثوا حكما من أهله وحكما من أهلها إن يريد + +286 +00:37:56,800 --> 00:38:02,620 +إصلاحا يوفق الله بينهما وقد قال الله جل وعلا في كل + +287 +00:38:02,620 --> 00:38:10,200 +ذلك والصلح خير من دينومة النزاع ومن الفرقةثم قال + +288 +00:38:10,200 --> 00:38:14,540 +أيضًا من أنواعه الصلح بين المتخاصمين في غير + +289 +00:38:14,540 --> 00:38:20,940 +الأموال كالجنايات مثلًا الجنايات أي ما كانت فإن + +290 +00:38:20,940 --> 00:38:27,160 +الصلح أفضل من أيه من المشاحة ومن القطيعة وديمومة + +291 +00:38:27,160 --> 00:38:32,680 +النزاع وختامًا الصلح بين المتخاصمين في الأموال + +292 +00:38:32,680 --> 00:38:40,490 +وهذا هو المقصودمن ايه؟ من دراستنا وأما بالنسبة + +293 +00:38:40,490 --> 00:38:49,230 +لإيه؟ لأركانه فالأركانالأركان ثلاثة المصالح وهو + +294 +00:38:49,230 --> 00:38:55,890 +المباشر لعقد الصلح والمصالح عنه هو الشيء المتنازع + +295 +00:38:55,890 --> 00:39:01,530 +فيه إذا قُطع النزاع فيه بالصلح والمصالح عليه أو + +296 +00:39:01,530 --> 00:39:11,510 +المصالح به وهو إيش؟ وهو بدل الصلح أي نعمثم بعدها + +297 +00:39:11,510 --> 00:39:20,370 +قال وهو قسمان أحدهما يجري بين المتداعيين وهو نوعان + +298 +00:39:20,370 --> 00:39:28,930 +أحدهما صلح على إقرار فإن جرى على عين غير المدعات + +299 +00:39:28,930 --> 00:39:37,740 +فهو بيع بلفظ الصلحيثبت فيه أحكامه كالشفعة والرد + +300 +00:39:37,740 --> 00:39:44,880 +بالعيب ومنع تصرفه قبل قبضه واشتراط التقابض إن + +301 +00:39:44,880 --> 00:39:51,700 +اتفقا في علة الربا أو على منفعة فإجارة تثبت + +302 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وهو إيه؟ وهو مثخن مثقل بسبب الإعياء والمرض فقال النبي قوموا إلى سيدكم أيف أنزلوه", "tokens": [3555, 3615, 12984, 8315, 6156, 2288, 1863, 7251, 10721, 2655, 11536, 4724, 28814, 1829, 3224, 4724, 9381, 22488, 44945, 20449, 45636, 6156, 9307, 14407, 39627, 15844, 11331, 2304, 9640, 37037, 2407, 11933, 1829, 3224, 22807, 37037, 2407, 50113, 9778, 1863, 50113, 4587, 1211, 4724, 35457, 3555, 33688, 3615, 1829, 16606, 16070, 29973, 11242, 6156, 4587, 6027, 28239, 21292, 12174, 20498, 14407, 30731, 8608, 25708, 24793, 36632, 5172, 14739, 11622, 1211, 2407, 3224], "avg_logprob": -0.1535744846683659, "compression_ratio": 1.5620915032679739, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 1153.13, "end": 1153.81, "word": "بعثنا", "probability": 0.8343505859375}, {"start": 1153.81, "end": 1154.25, "word": " فرن", "probability": 0.8771158854166666}, {"start": 1154.25, "end": 1155.15, "word": " يأتون", "probability": 0.876220703125}, {"start": 1155.15, "end": 1156.33, "word": " بإيه", 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ولاية النكاح، بيصير بالغ، بيستطيع لكن إن اعتبرناه صغيرا فلا يملك أن يزوج نفسه إلا بإذن وليه، مظبوط ولا لا؟", "tokens": [28814, 1863, 3224, 4724, 1829, 28543, 2288, 7251, 11622, 29245, 11331, 6027, 3224, 12399, 37495, 22653, 4724, 32640, 2655, 23275, 49429, 10632, 28239, 4117, 39319, 12399, 4724, 1829, 9381, 13546, 4724, 6027, 17082, 12399, 4724, 1829, 14851, 9566, 40228, 44381, 36145, 1975, 34268, 26890, 8315, 3224, 20328, 17082, 13546, 995, 6156, 15040, 7251, 2304, 23275, 14739, 7251, 11622, 29245, 8717, 36178, 3224, 11933, 15040, 4724, 28814, 8848, 1863, 4032, 20292, 3224, 12399, 3714, 19913, 3555, 2407, 9566, 49429, 20193, 22807], "avg_logprob": -0.16087963257306886, "compression_ratio": 1.6114649681528663, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 1678.54, "end": 1678.86, "word": "إنه", "probability": 0.7352701822916666}, {"start": 1678.86, "end": 1679.2, "word": " بيقدر", "probability": 0.9195556640625}, {"start": 1679.2, "end": 1679.56, "word": " يزوج", 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يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:40,660 --> 00:00:48,840 +إلا اللهوحده لا شريك له وأشهد أن محمدا عبده ورسوله + +5 +00:00:48,840 --> 00:00:54,160 +وبعد نتابع الحديث عن أحكام الحجر يقول الإمام + +6 +00:00:54,160 --> 00:01:00,780 +النووي رحمه الله تعالى في كتابه منهاج الطالبين ولا + +7 +00:01:00,780 --> 00:01:09,550 +يصح من المحجور عليه لسفه بيعولا يصح من المحجور + +8 +00:01:09,550 --> 00:01:15,730 +عليه لسفه بيع ولو + +9 +00:01:15,730 --> 00:01:27,970 +بغبطة ربح ولا شراء ولو في الذمة لمنافاة الحجر بيان + +10 +00:01:27,970 --> 00:01:39,880 +هذا المعنى العلماء من الشافعيةأفادوا بأن المحجور + +11 +00:01:39,880 --> 00:01:49,040 +عليه يمنع من مزاولة البيع والشراء أثناء حجره فلو + +12 +00:01:49,040 --> 00:01:59,540 +أنه باع سلعة يملكها فالبيع باطل غير صحيح ولو أنه + +13 +00:01:59,540 --> 00:02:08,260 +شر سلعةأثناء الحجري ولو + +14 +00:02:08,260 --> 00:02:17,060 +بثمن .. ولو بثمن مؤجل في الذمة وذكروا + +15 +00:02:17,060 --> 00:02:26,420 +هذا لماذا؟ لأن شراء السلع بذين آجل بثمن في الذمة + +16 +00:02:26,420 --> 00:02:28,480 +هذا يعد + +17 +00:02:31,050 --> 00:02:39,250 +لصالح من يشتري يعد لصالح من يشتري والمشتري في + +18 +00:02:39,250 --> 00:02:45,830 +صورتنا هو من؟ هو المحجور عليه فإذا قبل أحد التجار + +19 +00:02:45,830 --> 00:02:55,480 +أن يبيع للمحجور عليه سلعةبدين آجل بثمن آجل فهذا + +20 +00:02:55,480 --> 00:03:02,920 +يعني أن المحجور عليه مُغطبط مُغطبط بذلك وهو مظنة + +21 +00:03:02,920 --> 00:03:10,740 +إيه؟ مظنة النجاح وإيه؟ ويعني إدراك المصلحة في هذا + +22 +00:03:10,740 --> 00:03:18,740 +الشراء ورغم ذلك فإن عقده .. عقده باطل فإن عقده + +23 +00:03:18,740 --> 00:03:26,970 +باطل، نعموخروج المني علامة من علامات البلوغ عند + +24 +00:03:26,970 --> 00:03:34,690 +الصبي والصبية بالاتفاق وبعض أهل العلم ذكر في ذلك + +25 +00:03:34,690 --> 00:03:43,110 +الإجماع ثم كيفما .. كيفما خرج المنيمن القبيلين، + +26 +00:03:43,110 --> 00:03:47,790 +يعني من الذكور أو الإناث سواء في اليقظة أو في + +27 +00:03:47,790 --> 00:03:55,470 +المنام باحتلام أو غير احتلام المهم العبرة بخروج + +28 +00:03:55,470 --> 00:04:03,190 +المني، فإذا حصل ذلك كان إيه؟ كان المرء ذكرا أو + +29 +00:04:03,190 --> 00:04:12,070 +أنثى بالغاودليل ذلك قوله جل وعلا وإذا بلغ الأطفال + +30 +00:04:12,070 --> 00:04:22,950 +منكم الحلم فليستأذنوا الحلم هنا يعني البلوغ بعض + +31 +00:04:22,950 --> 00:04:29,430 +أهل العلم قال بسبب أو بوسيلة الاحتلام أو نزول + +32 +00:04:29,430 --> 00:04:38,390 +المنيالحلم يعني أن يحصل .. أن يحصل البلوغ بخروج + +33 +00:04:38,390 --> 00:04:47,790 +المنى أو بغيره من ال .. من الأماراتالتي أقامها + +34 +00:04:47,790 --> 00:04:59,110 +الشارع يعني علامات هادية على حصول البلغ وكذلك من + +35 +00:04:59,110 --> 00:05:05,690 +الأدلة حديث عائشة رضي الله عنها قالت قال رسول الله + +36 +00:05:05,690 --> 00:05:12,730 +صلى الله عليه وسلم رفع القلم عن ثلاثمنها عن الصبي + +37 +00:05:12,730 --> 00:05:21,790 +حتى يحتلم والاحتلام انسفاح المائي أو الماني من قبل + +38 +00:05:21,790 --> 00:05:28,570 +الرجل أو قبل المرأة بعد ذكره الماني أمارة من + +39 +00:05:28,570 --> 00:05:39,210 +أمارات البلوغ قال ووقت إمكانه استكمال تسع سنين + +40 +00:05:39,210 --> 00:05:48,120 +ووقتإكماله هأو الضمير عائد على ماذا؟ لأ ووقت + +41 +00:05:48,120 --> 00:05:54,680 +إمكانه .. إمكانه ووقت إمكان نزول المني .. ووقت + +42 +00:05:54,680 --> 00:06:03,940 +إمكان نزول المني أ في سن أدناه .. أدناه تسع سنين + +43 +00:06:03,940 --> 00:06:09,080 +.. أدناه تسع سنينهذا كلام النووي لكن في الشرح + +44 +00:06:09,080 --> 00:06:15,640 +قالوا للشافعية ثلاثة أقوال للشافعية في هذا ثلاثة + +45 +00:06:15,640 --> 00:06:27,040 +أقوال أصحها تسع سنين أصحها تسع سنين عند + +46 +00:06:27,040 --> 00:06:32,640 +الغلام و عند أيه و عند الجارية أيضا + +47 +00:06:36,170 --> 00:06:42,890 +ودليلهم في ذلك الاستقرار، والاستقرار يا بنات + +48 +00:06:42,890 --> 00:06:50,770 +الفضليات أصل من أصول الشافعية دون غيرهم من العلماء + +49 +00:06:54,950 --> 00:06:59,730 +فثمت أحكام أو فروع فقهية بناها الإمام الشافعي + +50 +00:06:59,730 --> 00:07:06,670 +وعلماء المذهب على الاستقراء مثل ماذا؟ مثل أقل مدة + +51 +00:07:06,670 --> 00:07:13,370 +الحيط فإن .. إيه؟ فإنها بنيت على استقراء عادة + +52 +00:07:13,370 --> 00:07:22,350 +النساءوأكثر مدة الحيض بنيت أيضا على استقراء عادة + +53 +00:07:22,350 --> 00:07:31,060 +النساء، كذلك أقل مدة النفسوأكثرها فإنها مبنية على + +54 +00:07:31,060 --> 00:07:38,120 +الاستقرار أحيانا أيضا تحديد المهوري تحديد المهوري + +55 +00:07:38,120 --> 00:07:43,880 +أو تحديد النفقات فإنها تختلف باختلاف الأحياء + +56 +00:07:43,880 --> 00:07:51,080 +وبختلاف البلدات وبختلاف العادات فلابد من أن نستقرأ + +57 +00:07:51,080 --> 00:07:57,680 +.. أن نستقرأعددا من الحالات في إيه؟ في الحي أو في + +58 +00:07:57,680 --> 00:08:06,520 +البلدة أو في القرية أو في المدينة بحيث يعني يغلب + +59 +00:08:06,520 --> 00:08:13,580 +على ظننا بأن العادة هي كذا بأن يعني النفقة هي كذا + +60 +00:08:13,580 --> 00:08:18,880 +بأن المهر هو كذا واضح؟ ومن جملة ما بني على + +61 +00:08:18,880 --> 00:08:26,280 +الاستقراءهذا القول أن أقل أو وقت إمكان ووقت إمكان + +62 +00:08:26,280 --> 00:08:34,880 +خروج المني عند الصبي والصبية أقله .. أقله من جهة + +63 +00:08:34,880 --> 00:08:38,640 +السن أو العمر تسع سنين ما هو الدليل؟ قالوا + +64 +00:08:38,640 --> 00:08:45,700 +الاستقرار فإن الشافعية رحمه الله لما أتى اليمنوجد + +65 +00:08:45,700 --> 00:08:55,460 +نساء من اليمن يلدن عند عشر سنين، يلدن عند عشر سنين + +66 +00:08:58,130 --> 00:09:03,590 +وإيه؟ ومن جملة ما استقرأه قال رأيت باليمن بنات .. + +67 +00:09:03,590 --> 00:09:09,750 +بنات تسع يحضن كثيرا يعني إذا بلغت .. إذا بلغت سن + +68 +00:09:09,750 --> 00:09:16,570 +تسع سنين تلد عليها الحيضة والحيضة من أقوى أمارات + +69 +00:09:16,570 --> 00:09:23,720 +البلوغ عند المرأة واضح الكلام؟ فقالفقال بأن وقت + +70 +00:09:23,720 --> 00:09:29,580 +إمكان خروج المني أو وقت إمكان البلوغ من جهة السن + +71 +00:09:29,580 --> 00:09:36,800 +أدناه تسع سنين والقول الثاني قال تسع سنين وستة + +72 +00:09:36,800 --> 00:09:45,690 +أشهر ولا حيضةقلنا وما هو الدليل قال ايضا الاستقرار + +73 +00:09:45,690 --> 00:09:51,030 +و ذلك ان الشافعية رحمه الله تعالى ايضا وجد في + +74 +00:09:51,030 --> 00:09:58,810 +اليمن من النساء من يلدن عند عشر سنين طيب ما فهمنا + +75 +00:09:58,810 --> 00:10:08,890 +بعد؟كيف يعني قال الشافعية بأن يعني وقت إمكاني خروج + +76 +00:10:08,890 --> 00:10:14,710 +المنية أو حصول البلوغ تسع سنين و إيه و ستة أشهر .. + +77 +00:10:14,710 --> 00:10:21,410 +أشهر و إيه و لحظة أو لحيظة قالوا إذا وضعت المرأة + +78 +00:10:21,410 --> 00:10:30,470 +لعشر سنينوقلنا بأن أقل مدة الحيض ستة أشهر وذلك + +79 +00:10:30,470 --> 00:10:38,590 +مستفاد من قوله جل وعلا وحمله وفصاله ثلاثون شهرا + +80 +00:10:38,590 --> 00:10:47,090 +وقوله في لقمان وفصاله في عامين العامانالعامان + +81 +00:10:47,090 --> 00:10:55,770 +فيهما .. فيهما أربعة وعشرون شهرا والآية الأولى + +82 +00:10:55,770 --> 00:11:01,690 +ذكرت ثلاثين شهرا فإذا أخذنا من الثلاثين أربعة + +83 +00:11:01,690 --> 00:11:10,180 +وعشرين شهرا بقيةأقل مدة الحملة ستة أشهر بمعنى أن + +84 +00:11:10,180 --> 00:11:17,880 +المرأة من النساء يمكن أن تضع وليدها لستة أشهر + +85 +00:11:17,880 --> 00:11:26,440 +ويبقى حيا لأقل من ذلك لأقل من ذلك إذا قلنا عشر + +86 +00:11:26,440 --> 00:11:33,990 +سنين فإذا أخذنا منها ستة أشهرعند إذن يظن بأن + +87 +00:11:33,990 --> 00:11:41,150 +المرأة قد تحقق منها البلوغ عند .. عند وقت أدناه هو + +88 +00:11:41,150 --> 00:11:47,450 +ماذا؟ تسع سنين وستة أشهر ثم ما هي اللحظة؟ قال + +89 +00:11:47,450 --> 00:11:54,190 +اللحظة هذه لحظة المخاضي وإيه والولادة أو لحظة + +90 +00:11:54,190 --> 00:12:00,590 +العلوقلحظته العلوق، يعني حصل البناء، ثم لما حصل + +91 +00:12:00,590 --> 00:12:05,830 +بينها وبين زوجها ما أحلى الله تبارك وتعالى، فهذه + +92 +00:12:05,830 --> 00:12:10,070 +لحظة، لحظة الاستبداع وإيه؟ والحمل + +93 +00:12:12,870 --> 00:12:23,190 +القول الثالث بأن أقله عشر سنين ودليله + +94 +00:12:23,190 --> 00:12:28,330 +هذا ظاهر وواضح وهو حديثه صلى الله عليه وسلم + +95 +00:12:28,330 --> 00:12:35,630 +المجتهد عند الناسمروا أولادكم بالصلاة لسبع + +96 +00:12:35,630 --> 00:12:43,450 +واضربوهم عليها لعشر ثم ماذا قال وفرقوا بينهم في + +97 +00:12:43,450 --> 00:12:49,670 +المضاجع قالوا ما هي الحكمة من أمره صلى الله عليه + +98 +00:12:49,670 --> 00:12:56,370 +وسلم بالتفرقة بين الذكور والإناث من الأولاد في + +99 +00:12:56,370 --> 00:13:03,720 +المضاجعقال لأن هذا السن مظنّة البلوغ و لذلك مظنّة + +100 +00:13:03,720 --> 00:13:07,880 +البلوغ تظهر + +101 +00:13:07,880 --> 00:13:13,580 +الشهوة و يبدأ الانسان أو الذكر و الصابية يشعران + +102 +00:13:13,580 --> 00:13:20,200 +بها فعند إذن نغلق الذريعة و نلتزم أسباب السلامة + +103 +00:13:20,200 --> 00:13:26,060 +لتبقى الطهارة و النقاء و الفضيلة في بيوت المسلمين + +104 +00:13:28,750 --> 00:13:35,290 +بعدها قال انتقل بنا إلى أمارة أخرى ونبات العانة + +105 +00:13:35,290 --> 00:13:38,670 +وبيانه + +106 +00:13:38,670 --> 00:13:47,350 +ونبات شعر العانة إذا كان خشنا فيحتاج إلى إزالته + +107 +00:13:47,350 --> 00:13:53,430 +بنحو الحلق قال ابن قنامة وأما الإنبات فهو أن ينبت + +108 +00:13:53,430 --> 00:13:56,470 +الشعر الخشن حوله + +109 +00:13:58,790 --> 00:14:05,630 +قبل الذكري والأنثى الذي استحق أخذه بالموسى الموسى + +110 +00:14:05,630 --> 00:14:13,970 +لغة فصحى يعني هي عندنا محرفة باسقاط الألف المكسورة + +111 +00:14:13,970 --> 00:14:23,490 +فنقول الموس اسم من أسماء السكينهي في الواقع الموسى + +112 +00:14:23,490 --> 00:14:29,950 +الموسى بإيه؟ بتحلية الألث و الان ليس موسى الموسى + +113 +00:14:29,950 --> 00:14:35,770 +فهي اسم من أسماء السكين المضية السكين الموسى + +114 +00:14:35,770 --> 00:14:41,770 +الشفرة هذه أسماء كلها مترادفة لفظا ومعناها متحد + +115 +00:14:41,770 --> 00:14:50,260 +ومعناها متحد وجمع الموسى المواسي هذا للفائدةهذا + +116 +00:14:50,260 --> 00:14:54,620 +للفائدة إذا + +117 +00:14:54,620 --> 00:15:03,200 +من أمارات البلوغ نبات شعري العانة والعانة يعني + +118 +00:15:03,200 --> 00:15:11,440 +معلومة عند كل نبانات الفضليات ما + +119 +00:15:11,440 --> 00:15:18,420 +هو الدليل على ايه على اعتبار هذا أمارة من أمارات + +120 +00:15:18,420 --> 00:15:25,650 +البلوغأذكر بحديثين اثنين الأول منهما حديث أنسن رضي + +121 +00:15:25,650 --> 00:15:33,130 +الله عنه لما كفى + +122 +00:15:33,130 --> 00:15:39,390 +الله نبيه والمؤمنين القتال يوم الخندقلما رد الله + +123 +00:15:39,390 --> 00:15:44,050 +تعالى الذين كفروا بغيظهم لم ينالوا خيرة وكفى الله + +124 +00:15:44,050 --> 00:15:50,950 +المؤمنين القتال، انقلب النبي إلى بيته ليتفيأظل على + +125 +00:15:50,950 --> 00:15:57,270 +الراحةوانقلب الصحابة إلى بيوتاتهم فجاءه جبريل + +126 +00:15:57,270 --> 00:16:04,590 +لفوره وتوه وقال يا محمد وضعت لأمتك فإن الملائكة لم + +127 +00:16:04,590 --> 00:16:12,350 +تضع بعد وإن الله يأمرك لا يصل ينا أحد أي منكم + +128 +00:16:12,350 --> 00:16:16,870 +العصر أو الظهر على اختلاف الروايات إلا في بني + +129 +00:16:16,870 --> 00:16:25,000 +قريضةفأمر النبي صلى الله عليه وسلم رسولا من أصحابه + +130 +00:16:25,000 --> 00:16:32,660 +ينادي في الناس لا يصلين أحد الظهر أو العصر إلا في + +131 +00:16:32,660 --> 00:16:39,540 +بني قريضةفإيه فأتى النبي وأصحابه قريضة وحاصروها + +132 +00:16:39,540 --> 00:16:46,340 +نيفا وعشرين يوما وتحديدا خمسة وعشرين يوما حتى بلغت + +133 +00:16:46,340 --> 00:16:54,430 +القلوب الحناجرة فنزلوا عند إيه؟عند حكم حليف لهم في + +134 +00:16:54,430 --> 00:17:00,150 +الجاهلية وهو من أكابر الصحابة الأنصار رضي الله + +135 +00:17:00,150 --> 00:17:07,230 +تعالى عن المهاجرين والأنصار وهو سعد بن معاذ الأسد + +136 +00:17:07,230 --> 00:17:14,330 +الهزبر الذي اهتز عرش الرحمن لموته هذا سيد الأوس + +137 +00:17:14,330 --> 00:17:19,890 +رضي الله عنهرضي الله عنه ورضي الله عنه وعن الصحابة + +138 +00:17:19,890 --> 00:17:27,290 +أجمعين اسمحنا لي أن أذكر لكم ما تشنف له الآذان إن + +139 +00:17:27,290 --> 00:17:34,280 +شاء الله سعد أصيب في أكحله يوم الخندقوصيبة في + +140 +00:17:34,280 --> 00:17:40,800 +اكحاله يعني في ايه؟ في عضو ذيه .. اه و ايه؟ و .. و + +141 +00:17:40,800 --> 00:17:46,980 +.. و .. يعني و لنا أن نقول و تدوء الذراع المتصل + +142 +00:17:46,980 --> 00:17:55,040 +بالكتف فأخذ يشخب دمًا فإيه؟ فدع الله قائلاللهم إن + +143 +00:17:55,040 --> 00:18:02,820 +كنت أبقيت حربًا مع قريش فابقني لها وإلا فاجعل جرحي + +144 +00:18:02,820 --> 00:18:10,260 +هذا سبيلا إلى الشهادة في سبيلك ولا تمتني حتى أشفي + +145 +00:18:10,260 --> 00:18:18,250 +غليلي من قريضة وذلك أنهم غدروا وخانواوتحذبوا مع + +146 +00:18:18,250 --> 00:18:24,390 +قريش وغطفان ضد النبي صلى الله عليه وسلم، وقد كان + +147 +00:18:24,390 --> 00:18:32,390 +بينهم وبين النبي عهد ومثاق، فخانوا وغدروادعوات + +148 +00:18:32,390 --> 00:18:38,510 +صعدت إلى باريها استجابها الله جل وعلا ولذلك بعد أن + +149 +00:18:38,510 --> 00:18:44,730 +حاصرهم خمسة وعشرين يوما الله أنطقهم أن ينزلوا عند + +150 +00:18:44,730 --> 00:18:51,810 +حكم حليفهم في الجاهلية منهو إيه؟ عند حكم أبي عمر + +151 +00:18:51,810 --> 00:18:57,170 +سعد ابن معاذ الأوسي الأنصاري رضي الله عنه وعن + +152 +00:18:57,170 --> 00:19:03,730 +الصحابة أجمعين وكان النبي قد ضرب له قبة في المسجد + +153 +00:19:03,730 --> 00:19:09,310 +ليمرض على عينه بأبي هو وأمي صلى الله عليه وسلم + +154 +00:19:09,310 --> 00:19:16,830 +فبعث النبي من أرض قريضةبعثنا فرن يأتون بإيه بصعد + +155 +00:19:16,830 --> 00:19:23,590 +بن معاذ فاتوا به على حمار وهو إيه؟ وهو مثخن مثقل + +156 +00:19:23,590 --> 00:19:29,070 +بسبب الإعياء والمرض فقال النبي قوموا إلى سيدكم أيف + +157 +00:19:29,070 --> 00:19:36,540 +أنزلوهأنزلوه ثم ذكر له النبي ما كان فقال يا رسول + +158 +00:19:36,540 --> 00:19:43,440 +الله لقد أنا لسعى دين اليوم أن لا تأخذه في الله لو + +159 +00:19:43,440 --> 00:19:49,280 +ما تلائم فيش مجاملات على حسابي الدين و تقوى الإله + +160 +00:19:50,240 --> 00:19:55,120 +ولا ألتفت إلى من كانوا حلفاء في الجاهلية وقد خانوا + +161 +00:19:55,120 --> 00:20:04,070 +وغدروا وعادوا الله ورسوله صلى الله عليه وسلمفأرى + +162 +00:20:04,070 --> 00:20:10,450 +أن تقتل مقاتلهم أو أن يقتل مقاتلهم وأن تصبح + +163 +00:20:10,450 --> 00:20:16,690 +ذراريهم وأن تغنم أموالهم فقال صلى الله عليه وسلم + +164 +00:20:16,690 --> 00:20:24,270 +لقد حكمت بحكم الملك وفي رواية بحكم الله من فوق سبع + +165 +00:20:24,270 --> 00:20:29,810 +أرقعة وفي رواية لقد حكمت بحكم الله من فوق سبع + +166 +00:20:29,810 --> 00:20:32,030 +سماوات هذا حديث + +167 +00:20:34,610 --> 00:20:41,250 +بنور البصيرة وبنور البصيرة والفرقان وفق الله سعدا + +168 +00:20:41,250 --> 00:20:48,230 +إلى الحق الذي أراده الله جل وعلا فبعد ذلك كان + +169 +00:20:48,230 --> 00:20:53,010 +الحكم فأراد النبي بعد الحكم أن يصير إلى التنفيذ + +170 +00:20:53,010 --> 00:20:59,750 +إلى التنفيذ فكيف السبيل في التمييز بين المقاتلة + +171 +00:20:59,750 --> 00:21:01,130 +وغير المقاتلة + +172 +00:21:03,680 --> 00:21:08,920 +لا يستطيع أن يميز بين المقاتل وغير المقاتل إلا + +173 +00:21:08,920 --> 00:21:17,700 +بأمارات البلوغ وجل أمارات البلوغ خفية ولو راح + +174 +00:21:17,700 --> 00:21:27,070 +النبي يسأل الأولياء الأمور عن أسنان أبنائهمعن + +175 +00:21:27,070 --> 00:21:34,710 +أسنان أبنائهم لحصل في ذلك أي مغلطة ومخالفة لأدلة + +176 +00:21:34,710 --> 00:21:41,810 +الشرع من وجهين الوجه الأول يلزم من ذلك إذا سألناهم + +177 +00:21:41,810 --> 00:21:48,450 +عن أسنان أبنائهم وقبلنا ما قالوا أن نكون قد قبلنا + +178 +00:21:48,450 --> 00:21:55,740 +شهادة الكافرومعلوم أن الشهادة من شروط قبولها أن + +179 +00:21:55,740 --> 00:22:02,640 +تكون من عدل وثقة وهل هناك عدل في الكفار؟ هل هناك + +180 +00:22:02,640 --> 00:22:07,900 +ثقة وهم يتجرؤون على الرحيم الرحمن؟ فمنهم من + +181 +00:22:07,900 --> 00:22:16,100 +يتنكروا لألوهيته ومنهم من يفتري عليه بصاحبة وولد + +182 +00:22:16,100 --> 00:22:23,400 +فهؤلاء كذبة فجارواضح؟ ولذلك لا يجوز أن نقبل شهادة + +183 +00:22:23,400 --> 00:22:29,600 +الكافر على المسلمين، واضح؟ والأمر الثاني، من ذا + +184 +00:22:29,600 --> 00:22:35,220 +الذي .. من ذا الذي سيتكلم بالصدق وهو يعلم أنه إذا + +185 +00:22:35,220 --> 00:22:41,120 +أخبر ببلوغ ابنه، سيلقى .. سيلقى ابنه حتف نفسه، + +186 +00:22:41,120 --> 00:22:47,160 +يعني سيقدم ابنه للقتلواضح الكلام؟ ولذلك أمر النبي + +187 +00:22:47,160 --> 00:22:52,440 +صلى الله عليه وسلم أن يكشف على إيه؟ على عانة + +188 +00:22:52,440 --> 00:22:59,560 +الرجال فإذا كانوا قد أشعروا شعرا خشنا قدّم صاحبها + +189 +00:22:59,560 --> 00:23:06,880 +فقتل فنأتي الآن إلى حديث عطية القرضي رضي الله عنه، + +190 +00:23:06,880 --> 00:23:12,890 +إيش بنقول؟ رضي الله عنه، هذا يعني ماذا؟أنه انتهى + +191 +00:23:12,890 --> 00:23:19,210 +إلى الإسلام فبيقول فإيه فكشفوا عني فلم يروا شيئا + +192 +00:23:19,210 --> 00:23:25,050 +يعني لم يروا شعرا خشنا فالحقوني بالسبي يعني + +193 +00:23:25,050 --> 00:23:30,680 +ألحقوني بالإيه بالنساء والأطفالليقضي الله أمرا كان + +194 +00:23:30,680 --> 00:23:36,880 +مفعولا ليخالط الإيمان بشاشة قلب هذا الصحابي ويكون + +195 +00:23:36,880 --> 00:23:42,300 +من أصحاب النبي صلى الله عليه وسلم إذا بنات الطيبات + +196 +00:23:42,300 --> 00:23:51,120 +هذا دليل على أن شعر الشعر الخشق الخشن إذا نبت في + +197 +00:23:51,120 --> 00:23:57,700 +حول عورة الذكري وحول عورة الأنثى فإنها أمارة على + +198 +00:23:58,510 --> 00:24:05,050 +مظنونة على حصول البلوغ، على حصول البلوغ، لكن ذكر + +199 +00:24:05,050 --> 00:24:10,430 +العلماء فوائدة أنه لا يقاس على شعر العانة اللحيته + +200 +00:24:10,430 --> 00:24:21,280 +ولا شعر الشاربيولا شعر الشاربي كذلك لا يعتمد ثقل + +201 +00:24:21,280 --> 00:24:28,200 +الصوت أحيانا الشاب إذا بلغ يعني يطرأ على صوته + +202 +00:24:28,200 --> 00:24:34,030 +خشونة أو بحةفهذا لا يُعتبر إلا عند المالكية وكذلك + +203 +00:24:34,030 --> 00:24:40,570 +نهود الثدي، نهود الثدي ليس أمارة موثوقة إلا عند + +204 +00:24:40,570 --> 00:24:46,550 +المالكية، ليش؟ لأن الصغيرة يمكن أن تكون حاملة + +205 +00:24:46,550 --> 00:24:54,320 +اللحم، يعني أن تكون بدينة، فإيه؟ يعنييحدثوا أو + +206 +00:24:54,320 --> 00:25:00,100 +يحصلوا لها نتوء في أذائها وكذلك بروزوا طرف الحلقون + +207 +00:25:00,100 --> 00:25:05,620 +عند الصبي الذكر هذا طبعا بصيرش للإيه للاسمين واللي + +208 +00:25:05,620 --> 00:25:09,240 +بيحمل اللحم لإنه بيكون غاطس هيك ويعني كذا لكن + +209 +00:25:09,240 --> 00:25:15,930 +النحيل يعني من أمارات البلوغ بروزوا حلقه ايه؟أي + +210 +00:25:15,930 --> 00:25:20,990 +نعم كذلك قالوا عند ال .. مما لا يُعتمد عند + +211 +00:25:20,990 --> 00:25:25,690 +الشافعية ويُعتمد عند المالكية انفراق أرنبة الأذ .. + +212 +00:25:25,690 --> 00:25:30,890 +الأنف انفراق أرنبة الأنف يعني أن يحصل إيه؟ يعني + +213 +00:25:30,890 --> 00:25:36,190 +انخفاض بين إيه؟ بين الفلقتين فهذا من أمارات البلوغ + +214 +00:25:36,190 --> 00:25:41,580 +عند المالكية لكنه غير معتبر عند الشافعيةثم بعدها + +215 +00:25:41,580 --> 00:25:48,280 +قال يقتضي الحكم ببلوغ ولد الكافر، يعني نباته + +216 +00:25:48,280 --> 00:25:55,420 +الشعر، شعر العانة، هذا باتفاق يقتضي الحكم ببلوغ + +217 +00:25:55,420 --> 00:26:01,500 +ولد الكافر، ولد الكافرولد الكافر، ليش؟ لأن الحادثة + +218 +00:26:01,500 --> 00:26:07,200 +ما حصلت إلا في أهل الكتاب من قريضة، ولم يثبت عن + +219 +00:26:07,200 --> 00:26:12,980 +النبي صلى الله عليه وسلم قط أنه زاولها أو أمر + +220 +00:26:12,980 --> 00:26:19,360 +بمزاولتها في حق مسلم،واضح الكلام؟ ولا كذلك ثبت عن + +221 +00:26:19,360 --> 00:26:25,840 +أصحابه من بعده رضي الله عنهم أنهم أيضًا يعتمدوها + +222 +00:26:25,840 --> 00:26:34,440 +وسيلة هادية لهم إلى حصول أو تحقق البلوغ ما حصل + +223 +00:26:34,440 --> 00:26:42,620 +هذا؟إذا لما قام الدليل وهو حديثه عطية القرضي بأن + +224 +00:26:42,620 --> 00:26:47,100 +هذا الأمر حصل مع الكفار، كثير من أهل العلم قال + +225 +00:26:47,100 --> 00:26:53,910 +يلتزم هذا أمار في الكفار دون المسلمينولذلك قال + +226 +00:26:53,910 --> 00:26:58,810 +للمسلم في الأصحى هذه لا تصلح أمارة في المسلمين + +227 +00:26:58,810 --> 00:27:04,550 +قلنا لهم طيب ليش؟ قال لي حديثي عطية قلنا طيب + +228 +00:27:04,550 --> 00:27:09,430 +العبرة بعموم اللفظ لا بقصوص السبب قالوا يا جماعة + +229 +00:27:09,430 --> 00:27:16,070 +الخير أول حاجةالمسلم يمكن أن نسأل أباه جدش عمر + +230 +00:27:16,070 --> 00:27:24,890 +ابنك والأصل في المسلم الصدق وكذلك الثقة وعليه ليش + +231 +00:27:24,890 --> 00:27:28,570 +نكشف على عورته مدام أن أبوه وأمه موجودين فيمكن أن + +232 +00:27:28,570 --> 00:27:34,910 +نقبل شهادة أبيه وهذه شغلة شغلة ثانية بأن + +233 +00:27:37,490 --> 00:27:44,730 +العمر عند المسلم يمثله غِبطة يعني إن سألناه على + +234 +00:27:44,730 --> 00:27:50,010 +لغة الغزاز وما بيصدق يحكي الصحيح أو يكبر في عمره + +235 +00:27:50,010 --> 00:27:54,630 +ليش؟ لأن كبر السني عنده غِبطة مش واضح عادي كيف + +236 +00:27:54,630 --> 00:27:59,560 +بدنا نذوق أنه غِبطة يا الأول حاجةإنه بيقدر يزوج + +237 +00:27:59,560 --> 00:28:04,200 +حاله، يعني بيمتلك ولاية النكاح، بيصير بالغ، + +238 +00:28:04,200 --> 00:28:10,580 +بيستطيع لكن إن اعتبرناه صغيرا فلا يملك أن يزوج + +239 +00:28:10,580 --> 00:28:16,930 +نفسه إلا بإذن وليه، مظبوط ولا لا؟و كذلك تعود اليه + +240 +00:28:16,930 --> 00:28:21,970 +ولاية المال أو تحصل له ولاية المال يعني يمكن أن + +241 +00:28:21,970 --> 00:28:27,750 +يقول لوليه اعطني مالي فقد ايه فقد صرت بالغا رشيدا + +242 +00:28:27,750 --> 00:28:33,370 +اقدر على الاستقلالية في تصرف ماليثم أيضًا تنتهي + +243 +00:28:33,370 --> 00:28:38,490 +اليه ولاية .. الولاية على إيه؟ على القصر إن كانوا + +244 +00:28:38,490 --> 00:28:44,010 +إخوة أو كانوا إيه؟ أو كانوا أولاد واضح الأمر وهذا + +245 +00:28:44,010 --> 00:28:54,550 +كله يعد إيه؟ يعد من صالحهلكن في مقابل الأصحى و هو + +246 +00:28:54,550 --> 00:29:02,310 +الصحيح قالوا لا فرق بين مسلم و كافر فكما أن هذه + +247 +00:29:02,310 --> 00:29:11,470 +أمارة عند الكافر فهي أمارة عند سيماأن سنة الله سنة + +248 +00:29:11,470 --> 00:29:18,350 +الله في الإنسان واحدة لا تتميز بين مسلم دون كافر + +249 +00:29:18,350 --> 00:29:23,370 +أو كافر دون مسلم أو ذكر دون كافر واضح الكلام فكما + +250 +00:29:23,370 --> 00:29:29,310 +أن شعر العانة ينبت عند الكافر فإنه ينبت عند المسلم + +251 +00:29:29,310 --> 00:29:30,450 +ولذلك + +252 +00:29:34,120 --> 00:29:40,340 +وفي قولهم وجاهة أو في القول الثاني المقابل للأصحي + +253 +00:29:40,340 --> 00:29:46,360 +وجاهة ثم قال وتزيد المرأة حيضا وتزيد المرأة حيضا + +254 +00:29:46,360 --> 00:29:51,760 +يعني العلامات التي ذكرنا هي مشتركة بين القبيلين + +255 +00:29:51,760 --> 00:29:57,120 +بين الذكور والإناث لكن تزيد المرأة على ايه؟ على + +256 +00:29:57,120 --> 00:30:05,730 +الذكر أمارتين إحداهما الحيضوهي أمارة مجمعة عليها + +257 +00:30:05,730 --> 00:30:12,570 +إذا .. إذا نفست .. نفست عشان تشكوا براحتكم في + +258 +00:30:12,570 --> 00:30:21,270 +الفصحى إذا نفست أو نفست نفست يعني حاضت ونفست بفتح + +259 +00:30:21,270 --> 00:30:27,810 +النون أيوة النفس واضح؟ نفست ولذلك في الحج في حديث + +260 +00:30:27,810 --> 00:30:32,460 +أم المؤمنين عائشةأه ما شاء الله مبسوطة و كده و + +261 +00:30:32,460 --> 00:30:37,220 +أهلت من ذي الحلايفة بعمرة يعني بحاجة تمتع عندما + +262 +00:30:37,220 --> 00:30:42,580 +وصلت أرض سرف صارت بتعيط دخل عليها النبي طب ما هو + +263 +00:30:42,580 --> 00:30:49,920 +محدن أزعلها ولا واحد كده ففاطنة فاطنة ثم الرجل + +264 +00:30:49,920 --> 00:30:55,760 +يعلم أهله يعني و حرصها على إيه على العبادة + +265 +00:30:55,760 --> 00:31:04,230 +والديانة فقال أنوفيستييعني أوردت عليك حيضتك؟ قالت + +266 +00:31:04,230 --> 00:31:10,150 +نعم قال طيب البكى ليش؟ ففيما البكاء؟ وإيه وقد كتبه + +267 +00:31:10,150 --> 00:31:14,210 +الله تعالى على بنات آدم يعني أنت قادرة تستدفعي عن + +268 +00:31:14,210 --> 00:31:20,150 +نفسك عن نفسك هذا ما إيه ما جبلتي وسائر النساء عليه + +269 +00:31:20,150 --> 00:31:26,110 +ولذلك قال وفيما البكاء يعني وقد كتبه الله تعالى + +270 +00:31:26,110 --> 00:31:32,190 +على بنات آدمأرفضي عمرتك يعني استحيلي أنية من + +271 +00:31:32,190 --> 00:31:38,350 +التمتع إلى القران وخلصناه طبعا بعد ذلك حديث آخر + +272 +00:31:38,350 --> 00:31:44,830 +قال افعلي ما يفعل الحاج أي من سائر المناسك إلا أن + +273 +00:31:44,830 --> 00:31:50,690 +لا تطوفي بالبيت وذلك أن الطوافة صلاة وإيه و .. و + +274 +00:31:50,690 --> 00:31:52,190 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +275 +00:31:52,190 --> 00:31:52,850 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +276 +00:31:52,850 --> 00:31:53,890 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +277 +00:31:53,890 --> 00:31:53,950 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +278 +00:31:53,950 --> 00:31:55,270 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +279 +00:31:55,270 --> 00:31:55,270 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +280 +00:31:55,270 --> 00:31:55,710 +.. و .. و .. و .. و .. و .. و + +281 +00:31:58,720 --> 00:32:05,360 +بعدها قال و حبلا وهي الأمارة الثانية فهو علامة على + +282 +00:32:05,360 --> 00:32:12,120 +البلوغ اتفاقا ليش؟ لأنه هل يمكن أن يحصل حبل و كمان + +283 +00:32:12,120 --> 00:32:20,640 +فائدة لغوية عشان إيش؟ فائدة لغوية الحبل يخص + +284 +00:32:20,640 --> 00:32:30,820 +الأدميات غالباوالـ E والحمل يقصه العجموات غالبا + +285 +00:32:30,820 --> 00:32:37,620 +يعني طبعا احنا في العامية نستخدمه الحمل و الله + +286 +00:32:37,620 --> 00:32:42,820 +فلان حامل و الله فلان كذا لكن عند العرب الأقحح + +287 +00:32:42,820 --> 00:32:49,220 +استعمال الحبل في المعظم الغالب للادمياتوإيه؟ + +288 +00:32:49,220 --> 00:32:55,100 +واستعماله الحمل في الغالب للعجموات لكن يمكنه إيش؟ + +289 +00:32:56,130 --> 00:33:03,150 +يمكن أن .. يعني أن يستعمل الحبل في العجموات والحمل + +290 +00:33:03,150 --> 00:33:08,970 +في الأدميات ولذلك قال في الحديث نهى رسول الله صلى + +291 +00:33:08,970 --> 00:33:14,610 +الله عليه و سلم عن بيع حبل الحبلة عن بيع حبل + +292 +00:33:14,610 --> 00:33:19,470 +الحبلة هل المقصود به الأدمية ولا ايه؟ ولا العجموات + +293 +00:33:19,470 --> 00:33:24,770 +من بهيمة الأنعام؟ مصبوط ولا لأ؟ عرفت إيش معنى حبل + +294 +00:33:24,770 --> 00:33:25,390 +الحبلة؟ + +295 +00:33:28,120 --> 00:33:35,360 +يعني يتبايع الرجل مع آخر الحفيدة الحفيدة حبل + +296 +00:33:35,360 --> 00:33:41,080 +الحبلة يعني أن تأتي الناقة بناقة مثلها فإيه؟ فإيه؟ + +297 +00:33:41,080 --> 00:33:47,400 +فتحمله وتضع فإيه؟ فهذه الحفيدة من سلسلة هذه الناقة + +298 +00:33:47,400 --> 00:33:52,660 +الموجودة هي إيه؟ هي محل البيع هي السلع وهذا من + +299 +00:33:52,660 --> 00:33:57,140 +بياعات الغرر لإنه يمكن .. يمكن الأم نفسها تموت + +300 +00:33:58,010 --> 00:34:05,030 +يمكنه ألا يثبت لها حمل، أليس كذلك؟ ويمكن أن يثبت + +301 +00:34:05,030 --> 00:34:11,590 +وينفصل ميتا، يعني بيعات فاسدة غير صحيحة، بعدها قال + +302 +00:34:11,590 --> 00:34:17,430 +والرشد، يعني بعد أن انتهى من أمارات البلوغ، قال + +303 +00:34:17,430 --> 00:34:24,390 +والرشد صلاح الدين والمالالرشد صلاح الدين والمال + +304 +00:34:24,390 --> 00:34:33,690 +ودليل ذلك قول ربنا فإن آنستم منهم رشدة قال الرشد + +305 +00:34:33,690 --> 00:34:40,050 +عند بعض سلفنا رواية عند ابن عباس وعند نفر من + +306 +00:34:40,050 --> 00:34:45,150 +التابعين رضي الله عن الصحابة ورحم الله التابعين + +307 +00:34:45,150 --> 00:34:53,650 +بأن الرشدة هو إيش؟هو صلاح الدين والمال، صلاح الدين + +308 +00:34:53,650 --> 00:34:59,690 +والمال يعني أن يبلغ المرء مصلحا لدينه ومصلحا + +309 +00:34:59,690 --> 00:35:05,430 +لماله، لكن ليس المراد هنا من صلاح الدين أن يبلغ + +310 +00:35:05,430 --> 00:35:11,920 +إماماإماما في الدين لأ يعني انه يكون بصلي لا يكذب + +311 +00:35:11,920 --> 00:35:16,920 +ولا يغش ولا يخدع واضح الأمر حتى وإن كان مخروم + +312 +00:35:16,920 --> 00:35:23,420 +المروقة اه زي مثلا من يقضي حاجته في الشارع بيمشي + +313 +00:35:23,420 --> 00:35:26,760 +في الشارع بشرط بزعج في الشارع بياكل في الشارع .. + +314 +00:35:26,760 --> 00:35:32,310 +هادي مش انااللي عديتها مش واحد يعني ينقل فيقول كيف + +315 +00:35:32,310 --> 00:35:36,490 +احنا مخرومي المرؤة لأ المسألة هنا عند العلماء + +316 +00:35:36,490 --> 00:35:41,330 +قديما اللي بيقضي حاجته في الشارع في طريق المسلمين + +317 +00:35:41,330 --> 00:35:46,570 +بولا او غائطا اللي ايه اللي بيمشي مثلا مكشوف + +318 +00:35:46,570 --> 00:35:51,030 +العورة اللي ايه اللي بيأكل في الشارع اللي بيرفع + +319 +00:35:51,030 --> 00:35:56,670 +صوته مبالغا لأن الله تعالى قال إن أنكر الأصواتلصوت + +320 +00:35:56,670 --> 00:36:01,110 +الحمير في سورة لقمان، إذا هذه وغيرها من خوارم + +321 +00:36:01,110 --> 00:36:05,790 +المرؤة، هل تقدح في إيه؟ في الرشادة، لا تقدح في + +322 +00:36:05,790 --> 00:36:13,910 +الرشادة، لا تقدح في الرشادة ثم قالفلا يفعلوا بدا + +323 +00:36:13,910 --> 00:36:17,750 +يقولنا ايش صلاح الدين قال فلا يفعلوا محرما يبطلوا + +324 +00:36:17,750 --> 00:36:22,370 +العدالة فلا يفعلوا محرما يبطلوا العدالة قلنا وما + +325 +00:36:22,370 --> 00:36:28,090 +هو الحرام الذي يبطلها قال فعل الكبيرة بل والاصرار + +326 +00:36:28,090 --> 00:36:33,530 +على الصغيرة أيضا فإذا فعل الكبائر كالزنا كالقذف + +327 +00:36:33,530 --> 00:36:39,730 +كالربا شرب الخمر القتل السحرهذه كلها كبائر أو + +328 +00:36:39,730 --> 00:36:45,170 +الإصرار على الصغائر، الإصرار على الصغائر، فهذا + +329 +00:36:45,170 --> 00:36:53,370 +إيه؟ فهذا لا .. لا يعد مصلحا لدينه، هو احترز + +330 +00:36:53,370 --> 00:36:58,590 +بمحرما عما يمنع قبول الشهادة من الإخلال المرؤة، + +331 +00:36:58,590 --> 00:37:03,780 +فهذا لا يؤثرمن إخلال المروقة فهذا لا يؤثره يعني + +332 +00:37:03,780 --> 00:37:08,520 +إذا كان إذا كان لا يفعل الكبائر ولا يصر على + +333 +00:37:08,520 --> 00:37:13,120 +الصغائر لكن يعني الآن في بعض الشباب بيجي على + +334 +00:37:13,120 --> 00:37:17,000 +المسجد بالشرط مش شرط لكن فوق الركبة عند الركبة أو + +335 +00:37:17,000 --> 00:37:23,280 +أنزل شويةفي ال .. يعني أحيانا من الشباب بيطول شعره + +336 +00:37:23,280 --> 00:37:28,000 +و بيعمل شابرة زي شابرة النساء، هذي من خوارم + +337 +00:37:28,000 --> 00:37:33,720 +المروقة، أحيانا بيمشي بال .. يعني بال .. بال cut + +338 +00:37:33,720 --> 00:37:40,750 +يعني، فهذه يعنييعني تتنافى مع أخذ الزينا أحيانا + +339 +00:37:40,750 --> 00:37:47,510 +بيجيب جيله بيعمل كوخ زي سنام الجمل حابب يعني يشوف + +340 +00:37:47,510 --> 00:37:53,050 +فهذه كلها من خوارم المروقة هذه كلها من خوارم + +341 +00:37:53,050 --> 00:37:59,890 +المروقة اين؟ بعدها قال و لا يبذروا بأن يضيعوا + +342 +00:37:59,890 --> 00:38:06,180 +المال باحتمال غبن فاحش في المعاملةأه ارتحل من + +343 +00:38:06,180 --> 00:38:11,300 +الدين إلى ماذا؟ المال، أحسنتي يا بنتي بعد أن حدثنا + +344 +00:38:11,300 --> 00:38:17,360 +عن الدين، راح يحدثنا عن صلاح المال قال صلاحه أن + +345 +00:38:17,360 --> 00:38:21,760 +يحاذر أن يبيع أو يشتري بغبن فاحش ونواش الغبن + +346 +00:38:21,760 --> 00:38:30,020 +الفاحش ذكره كأن يشتري السلعة بعشرة دراهم ويبيعها + +347 +00:38:30,020 --> 00:38:35,730 +بدرهم واحد أو درهمينفهذا غبن فاحش أم لا؟ قالوا + +348 +00:38:35,730 --> 00:38:42,050 +وخرج .. وخرج بالغبن الفاحش الغبن اليسير .. الغبن + +349 +00:38:42,050 --> 00:38:46,930 +اليسير فهذا لا يقدح في أيه؟ في رشادة المال .. في + +350 +00:38:46,930 --> 00:38:51,790 +رشادة المال قلنا هو ما هو قاله كمن إذا اشترى سلعة + +351 +00:38:51,790 --> 00:38:59,560 +بعشرة دراهم وباعها بتسعتينفهذا مما يتعافى ولا نحكم + +352 +00:38:59,560 --> 00:39:07,400 +لأجله لإيه بضعف عقل صاحبه أو أنه مسلوب الرشدي + +353 +00:39:07,400 --> 00:39:14,860 +ولذلك يحجر عليه ثم قال ومن أيه ومن القوادح في + +354 +00:39:14,860 --> 00:39:22,510 +رشادة المال أن يرمي المرء ماله في اليم في البحرأه + +355 +00:39:22,510 --> 00:39:26,930 +أن يرمي .. يعني ماخد شنطة ال .. إيه؟ شنطة لفلوس + +356 +00:39:26,930 --> 00:39:30,510 +الدولارات والدنانير ويرايح جال على رأس المينة ليش + +357 +00:39:30,510 --> 00:39:34,630 +جال بدي أرمي هذا و أتخلص لإني حابب الزهادة؟ ولكن ت + +358 +00:39:34,630 --> 00:39:39,590 +.. الزهادة أن تحضر مينة الحرام و أن إيه؟ و أن + +359 +00:39:39,590 --> 00:39:43,430 +تتحرر الحلال هذه الزهادة أما الزهادة ترمي مالك + +360 +00:39:43,430 --> 00:39:50,990 +وتجهد تتشحوتوإيه؟ وتسأل الناس اه بباطن كفك فهذا لا + +361 +00:39:50,990 --> 00:39:57,150 +يستقيم ولا يصح المهم لو رأيناه رمى ما له هذا مصلح + +362 +00:39:57,150 --> 00:40:01,590 +لماله؟ قطعا لأ طب ما هو الدليل؟ الدليل فيه إيه؟ + +363 +00:40:01,590 --> 00:40:09,410 +فيه قياس جلي أو فيه قياس أولوي وهو قوله تعالى إيش؟ + +364 +00:40:09,410 --> 00:40:16,420 +ولا تؤتسفها أموالكميعني أموالهم، واضح؟ لكن قال + +365 +00:40:16,420 --> 00:40:21,420 +أموالكم عشان يعظ الأولياء ياخدوا بالهم من أموال + +366 +00:40:21,420 --> 00:40:26,080 +اليتامة، واضح؟ الحرص عليها؟ ولذلك قال وما تقتصوا + +367 +00:40:26,080 --> 00:40:30,300 +فهأأأ أموالكم، طب السفين من هو؟ المبذر أو المصرف؟ + +368 +00:40:30,300 --> 00:40:34,380 +طب إيش المصرف والمبذر؟ قال هو الذي يبذلوا ماله + +369 +00:40:34,380 --> 00:40:43,990 +فينتفعوا ببعض ويعطبوا بعضاالقياس الأولوي لإن منع + +370 +00:40:43,990 --> 00:40:49,650 +الله تعالى الأولياء أن يدفعوا لإيه إلى اليتام + +371 +00:40:49,650 --> 00:40:56,760 +أموالهم عند السفه، وهو التبذير والإصرافالذي حقيقته + +372 +00:40:56,760 --> 00:41:04,440 +أن السفيها ينتفع بجزء من المال ويعطب جزءًا، فلأن + +373 +00:41:04,440 --> 00:41:10,620 +يحجر على من يعطب ماله كله ولا ينتفع منه بشيء من + +374 +00:41:10,620 --> 00:41:18,480 +باب أولىيعني إنت لو قلنالك أيهما شر و أيهما أغبى و + +375 +00:41:18,480 --> 00:41:23,960 +أسوأ ذاك الذي يحرق ماله أو يرميه في البحر أم ذاك + +376 +00:41:23,960 --> 00:41:30,560 +الذي يبذر في المال و يسرف فيه فيسلطه على بعض + +377 +00:41:30,560 --> 00:41:37,360 +مصالحه ثم يعطم بعضه الآخر أيهما شر من الآخرمصبوط + +378 +00:41:37,360 --> 00:41:43,780 +ولا لأ؟ لأنه لا ينتفع منه بشيء ثم قال او انفاقه في + +379 +00:41:43,780 --> 00:41:50,970 +محرموالمحرم يعني إذا بذل الإنسان ماله في حرام فهذا + +380 +00:41:50,970 --> 00:41:56,950 +أيضًا مطعون في رشادته المالية قلنا طب ما هو الحرام + +381 +00:41:56,950 --> 00:42:02,110 +الذي تقصدون؟ قال عندنا الحرام هنا الصغائر والكبائر + +382 +00:42:02,110 --> 00:42:07,190 +الحرام النادر الحصول والظاهر الحصول النادر الحصول + +383 +00:42:07,190 --> 00:42:11,850 +كشرب الخمر مثلًا في بلادنا والظاهر الحصول الحصول + +384 +00:42:11,850 --> 00:42:19,000 +كشرب الدخان فمثل هؤلاءلا نبذلوا إليهم إيه؟ لأنهم + +385 +00:42:19,000 --> 00:42:25,160 +يسلطون أموالهم في إيه؟ في الحرام ثم قال و الأصحوا + +386 +00:42:25,160 --> 00:42:30,300 +.. و الأصحوا أن صرف .. أن صرف المال في الصدقات و + +387 +00:42:30,300 --> 00:42:36,340 +وجوه الخير و المطاعم و الملابس التي لا تليق بحاله + +388 +00:42:36,340 --> 00:42:41,480 +أي بحال المحجور عليه ليس بتبذير أو ليست بتبذير إيش + +389 +00:42:41,480 --> 00:42:50,060 +معنى الكلام؟معنى انه مثلا لو ايه سمع مؤذن المسجد، + +390 +00:42:50,060 --> 00:42:54,080 +مسجد الحي عندهم يدعو بالتبرعات عشان بدهم يكملوا + +391 +00:42:54,080 --> 00:42:58,220 +سقف المسجد وماعوش اللي 500 دينار، اخدها الخمسمية + +392 +00:42:58,220 --> 00:43:02,040 +وراه للمؤذن وقال له يا أخي أنا أريدها صدقة تنجرية + +393 +00:43:02,530 --> 00:43:08,970 +اه؟ هل هذا .. هل هذا مما يرفضوا أو يحكموا عليه + +394 +00:43:08,970 --> 00:43:14,210 +بالحجر لأجله؟ قال العلماء لا أو مثلا نشب حريق عند + +395 +00:43:14,210 --> 00:43:19,350 +جاره فأتى على كل .. ايه؟ على كل بيته .. على كل + +396 +00:43:19,350 --> 00:43:24,650 +بيته فأخذها الخمسمية وقال له يا أخي خذ هذايعني فرج + +397 +00:43:24,650 --> 00:43:29,650 +بيه جزء من كربتك ومصيبتك، أيوة؟ فهذا ليه؟ طيب إيش + +398 +00:43:29,650 --> 00:43:35,150 +مسألة المطاعم والملابس اللي مش على مستوى؟ قال مثلا + +399 +00:43:35,150 --> 00:43:41,550 +ابيأكل عدس، بطاطا وعدس، سلق عدس، بامية وعدس، + +400 +00:43:41,550 --> 00:43:48,630 +امجدرة، هاي طبيخ امهلما اي واحد اعطاله تلاتمية شكل + +401 +00:43:48,630 --> 00:43:53,030 +قال اه والله غير اليوم ادخل التاريخ وغير اروح على + +402 +00:43:53,030 --> 00:43:58,350 +معتوق وانزل منها الخيرات، نزل نزل نزل اللي هو ماكل + +403 +00:43:58,350 --> 00:44:03,280 +ابتل تلاتمية شكل وروح صفرة اليدين يعنيقال هذا + +404 +00:44:03,280 --> 00:44:08,700 +أيضًا لا يقدح في إيه ولا يسلبه الرشادة، يعني لا + +405 +00:44:08,700 --> 00:44:13,820 +يحكموا لإيه، طيب والملبس عادة بينطال الشاب من + +406 +00:44:13,820 --> 00:44:20,700 +تلاتين شكل لخمسين، راح ل smartsmart يعني بضاعته + +407 +00:44:20,700 --> 00:44:25,120 +غالية أجنبية وكذا نزل منها ال jeans و القمصان اللي + +408 +00:44:25,120 --> 00:44:30,760 +إلا هو مضيع 150 شكل على بنتال و جميص بيقدر يكسي + +409 +00:44:30,760 --> 00:44:38,430 +حاله بيهم سنتين فقالوا هذا الذي أكل فوقالآن يا + +410 +00:44:38,430 --> 00:44:44,330 +حبيبي، فوق .. يعني فوق رتبته أو لبس فوق رتبته، + +411 +00:44:44,330 --> 00:44:50,590 +فإنه ماذا؟ فإنه لا يحجر عليه لأجل ذلك، والحمد لله + +412 +00:44:50,590 --> 00:44:51,450 +رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94.srt new file mode 100644 index 0000000000000000000000000000000000000000..87536f5d523a68ce7dd298f82260692230ae35d9 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94.srt @@ -0,0 +1,1307 @@ +1 +00:00:20,770 --> 00:00:26,130 +إن الحمد لله نحمده ونستعينه ونستغفره ونعود + +2 +00:00:26,130 --> 00:00:31,570 +بالله من شرور أنفسنا وسيئات أعمالنا من يهد الله + +3 +00:00:31,570 --> 00:00:40,850 +فلا مضل له ومن يضلل فلا هادي له وأشهد أن لا إله + +4 +00:00:40,850 --> 00:00:46,990 +إلا الله وحده لا شريك له وأشهد أن محمدًا عبده و + +5 +00:00:46,990 --> 00:00:53,550 +رسوله وبعد، مازلنا نتحدث عن أحكام الحجر، يقول + +6 +00:00:53,550 --> 00:00:57,750 +الإمام النووي رحمه الله تعالى في كتابه منهاج + +7 +00:00:57,750 --> 00:01:11,870 +الطالبين، ولا يصح من المحجور عليه لسفه بيع + +8 +00:01:11,870 --> 00:01:13,570 +ولا شراء + +9 +00:01:16,490 --> 00:01:27,110 +وإن كان البيع بغبطة ربح أو كان الشراء في الذمة لأن + +10 +00:01:27,110 --> 00:01:35,350 +الشراء بثمن مؤجل موضع + +11 +00:01:35,350 --> 00:01:47,960 +غبطة عند الناس، وذلك أن المشتري يستطيع أن ينمي + +12 +00:01:47,960 --> 00:01:55,440 +تجارته بالمال الحاضر بين يديه وبالمال الذي اشترى + +13 +00:01:55,440 --> 00:02:05,100 +بثمن آجل في الذمة، ثم إن البائع في الوقت نفسه يندر + +14 +00:02:05,100 --> 00:02:16,580 +أن تطيب نفسه أن يبيع بثمن آجل في الذمة، فإذا وفق إذا + +15 +00:02:16,580 --> 00:02:26,680 +وفق المشتري إلى بائع يقبل أن يبيعه بالدين فهذا + +16 +00:02:26,680 --> 00:02:33,840 +حقيقة، يعني يعتبر بمنزلة الهدية التي تهدى للمشتري + +17 +00:02:33,840 --> 00:02:38,340 +وذلك أنه + +18 +00:02:40,240 --> 00:02:46,580 +إذا افترضنا يحمل بين يديه + +19 +00:02:46,580 --> 00:02:55,300 +مثلًا خمسمائة دينار ويريد أن يشتري أثاثًا منزليًا + +20 +00:02:55,300 --> 00:03:06,210 +ليتجرى به، فذهب إلى تاجر فاضل سمح فقبل أن يبيعه بالدين + +21 +00:03:06,210 --> 00:03:14,290 +آجل، فأخذ منه بضاعة وبقيت الخمسمائة دينار بين يديه + +22 +00:03:14,290 --> 00:03:21,610 +يستطيع أن يرتحل إلى تاجر آخر وإن كان مصرا على + +23 +00:03:21,610 --> 00:03:30,800 +البيع الحال أو على الثمن الحال، عندئذٍ يكون مجموع ما + +24 +00:03:30,800 --> 00:03:37,620 +تحصل عليه المشتري أكثر من 1500 دينار، أليس كذلك؟ + +25 +00:03:37,620 --> 00:03:45,580 +فيستطيع أن يعرض بضاعة أكثر وعندئذٍ يعني يظن أن + +26 +00:03:45,580 --> 00:03:51,200 +يبيع يعني بيعًا زائدًا عن ما لو كانت بضاعته قليلة + +27 +00:03:52,700 --> 00:03:58,820 +المسألة يعني سهلة وواضحة، الناس لما بتشتري بالدين + +28 +00:03:58,820 --> 00:04:06,760 +بتسعد وتفرح، فلو افترضنا أن المحجور عليه بسبب + +29 +00:04:06,760 --> 00:04:15,680 +السفه بايعًا بنفسه بايعًا بنفسه بايعًا مربحًا أو اشترى + +30 +00:04:15,680 --> 00:04:28,500 +بنفسه شراءً يعني سلعة ثمنها آجل وليس حالة عاجلة، قال + +31 +00:04:28,500 --> 00:04:36,380 +العلماء من الشافعية لا يصح بيعه ولا يصح شراءه، قلنا + +32 +00:04:36,380 --> 00:04:46,720 +لماذا؟ قالوا لأنه محجور عليه والحجر متسلط على منع + +33 +00:04:46,720 --> 00:04:55,220 +التصرف في المال والبيع والشراء كل منهم تصرف بالمال + +34 +00:04:57,740 --> 00:05:06,080 +ثم قال بعدها ولا يصح اعتاق في حال حياته، لو أن + +35 +00:05:06,080 --> 00:05:15,890 +المحجور عليه يملك غلامًا أو أمة فقال لأحدهما أو + +36 +00:05:15,890 --> 00:05:25,630 +لكليهما يا فلان وأنت يا فلان اذهبا فإنتم حراني في + +37 +00:05:25,630 --> 00:05:33,270 +سبيل الله، قد اعتقتكما، فهل يصح منه الاعتاق؟ قال + +38 +00:05:33,270 --> 00:05:38,750 +العلماء لا يصح، قلنا ولماذا؟ قالوا لأن الاعتاقة + +39 +00:05:38,750 --> 00:05:47,330 +أيضًا تصرف في المال والحجر ينافط أو يمنع التصرف في + +40 +00:05:47,330 --> 00:05:56,370 +المال لأن الغلام المملوك مال في يد سيده فإذا اعتقه + +41 +00:05:56,370 --> 00:06:06,580 +كأنه تنازل عن هذا المال، كأنه تصدق بهذا المال أو + +42 +00:06:06,580 --> 00:06:14,120 +أوصى به أو أوقفه إلى غير ذلك من عقود الإرفاق + +43 +00:06:14,120 --> 00:06:23,700 +والتيسير، ولذلك قال الشافعية لا يصح اعتاقهم، قالوا + +44 +00:06:23,700 --> 00:06:31,820 +ولو بعيوض كالكتابة ولو بعيوض كالكتابة يعني مثلًا لو + +45 +00:06:31,820 --> 00:06:42,280 +أنه ... لو أنه كاتبه ... لو أنه كاتبه أيضًا + +46 +00:06:42,280 --> 00:06:52,070 +مكاتبته من قبل المحجور عليه لسفه رغم أن رغم أنه لا + +47 +00:06:52,070 --> 00:06:58,670 +يعتق المكاتب إلا بعد أن يؤدي الكتابة الذي أنشأ + +48 +00:06:58,670 --> 00:07:06,510 +بينه وبين سيدها، ومع ذلك لما كان هذا تصرفًا ماليًا + +49 +00:07:08,250 --> 00:07:16,470 +يتنافى مع موضوع الحجر أو أن الحجر يمنع منه كان + +50 +00:07:16,470 --> 00:07:24,790 +أيضًا مكاتبة هذا المحجور عليه ممنوعة وباطلة غير + +51 +00:07:24,790 --> 00:07:33,110 +صحيحة، لكن + +52 +00:07:33,110 --> 00:07:43,100 +قالوا إذا ... إذا كان الاعتاق منه بعد الموت بأن يكون + +53 +00:07:43,100 --> 00:07:51,380 +التنفيذ بعد الموت لا حال الحياة كالتدبير والوصية صح + +54 +00:07:51,380 --> 00:07:59,710 +ذلك منه، يعني لو قال المحجور عليه لغلامه يا زهير + +55 +00:07:59,710 --> 00:08:08,490 +تعال يا ابني أنت حر بعد موتي، أنت حر، دبرة موتي وقد + +56 +00:08:08,490 --> 00:08:14,910 +ذكرنا مرارًا أن الدبرة في اللغة آخر أجزاء الشيء أو + +57 +00:08:14,910 --> 00:08:20,970 +هو مما يلي الشيء أو هو مما يلي الشيء يعني هو منفصل + +58 +00:08:20,970 --> 00:08:29,170 +عن الشيء لكنه يأتي وراءه ولا يأتي أمامه، وأمامة + +59 +00:08:29,170 --> 00:08:34,670 +لغة فصحى لو أنه + +60 +00:08:34,670 --> 00:08:43,400 +قال لغلامه زهير يا زهير أنت حر بعد موتي أو أخذ جزء + +61 +00:08:43,400 --> 00:08:51,260 +من ماله وأوصى به، أوصى به، ومعلوم أن الوصية لا تنفذ + +62 +00:08:51,260 --> 00:09:00,160 +للموصى له إلا بعد وفاته الموصى، أليس كذلك؟ فسواء + +63 +00:09:00,160 --> 00:09:09,200 +... سواء دبر غلامه أو أوصى ببعض ماله قالوا يصح منه + +64 +00:09:09,200 --> 00:09:19,640 +ذلك، قلنا سبحان ربنا ولماذا؟ قالوا لأن التنفيذ في + +65 +00:09:19,640 --> 00:09:28,380 +التدبير والإيصاء لا يكون إلا بعد الممات وهذا يعني + +66 +00:09:28,380 --> 00:09:35,980 +أننا لا ننفذ ذلك حال الحياة احتياطًا لمصلحة دنيا + +67 +00:09:37,550 --> 00:09:43,590 +واضح الكلام؟ لا ننفذ ذلك ... لا ننفذ هذا التصرف + +68 +00:09:43,590 --> 00:09:49,890 +المالي بالتدبير أو الإيصاء حال حياته لإيه؟ لنصون + +69 +00:09:49,890 --> 00:09:56,570 +مصلحة دنيا خشية أن يفتقر أو أن يذل أو أن يتكفف + +70 +00:09:56,570 --> 00:10:02,670 +الناس، يعني يسأل الناس بباطن كفيه إلى غير ذلك، لكنه + +71 +00:10:02,670 --> 00:10:10,590 +لما مات وهو مكفي ينبغي للولي عندئذ أن يتحرر + +72 +00:10:10,590 --> 00:10:18,990 +الأسباب الشرعية في نجاح أخرى، وأليس التدبير والوصية + +73 +00:10:18,990 --> 00:10:25,850 +من صنائع المعروف ومن عقود الإرفاق والتيسير؟ أليس + +74 +00:10:25,850 --> 00:10:32,960 +كذلك؟ بل إذا هي مما تعظم الأجرة في الآخرة، مما تسهم + +75 +00:10:32,960 --> 00:10:44,020 +في نجاح مستقبل الآخرة، واضح؟ ولذلك جاز منه التدبير + +76 +00:10:44,020 --> 00:10:50,770 +وجاز منه الإيصاء، واضح الكلام؟ يعني أرجو أن يكون + +77 +00:10:50,770 --> 00:10:57,530 +سهلًا، بل فعلًا حتى إن تدبر الإنسان وعقله فإنه + +78 +00:10:57,530 --> 00:11:03,590 +يغبط بأحكام هذه الشريعة المباركة التي هي من عند + +79 +00:11:03,590 --> 00:11:12,830 +رب العالمين الرحمن الرحيم، ثم بعدها قال + +80 +00:11:16,160 --> 00:11:25,880 +ولو لزمه كفارة يمين أو كفارة ظهار صام كمعسر، لأن لا + +81 +00:11:25,880 --> 00:11:33,710 +يضيع ماله، لأن لا يضيع ماله، مسألة جميلة بقول ولو + +82 +00:11:33,710 --> 00:11:40,930 +لزمه كفارة يمين مثلًا قال هذا المحجور عليه لسفه + +83 +00:11:40,930 --> 00:11:53,150 +والله والله لا أدخلن بيت فلان وسمى رجلًا من قرابته + +84 +00:11:53,150 --> 00:12:00,090 +أو أصدقائه أو جيرانه، والله لا أدخلن لا أدخلن بيت + +85 +00:12:00,090 --> 00:12:00,650 +فلان + +86 +00:12:03,240 --> 00:12:09,140 +وبعد إيه؟ وبعد ساعات شرح صدرا أن إيه أن يدخل فذهب + +87 +00:12:09,140 --> 00:12:17,520 +فدخل، عنده، ما الذي حصل الآن؟ حصل أن الرجل المحجور + +88 +00:12:17,520 --> 00:12:25,080 +عليه حلف على شيء وحنث في يمينه، تلزمه ماذا؟ تلزمه + +89 +00:12:25,080 --> 00:12:32,530 +الكفارة، والله جل وعلا قال في كفارة اليمين، فكفارته + +90 +00:12:32,530 --> 00:12:42,230 +اطعم عشرة مساكين من أوسط ما تطعمون أهليكم أو + +91 +00:12:42,230 --> 00:12:52,190 +كسوتهم أو تحرير رقبة، فمن لم يجد فصيام ثلاثة أيام + +92 +00:12:52,190 --> 00:13:04,220 +نريد أن نتأمل في الخيارات الثلاث، قال إطعام عشرة + +93 +00:13:04,220 --> 00:13:10,760 +مساكين، أليس الإطعام مالًا؟ بلى أو كسوتهم وأليست + +94 +00:13:10,760 --> 00:13:18,800 +الكسوة مالًا بلى أو تحرير رقبة وأليست تحرير مالًا + +95 +00:13:18,800 --> 00:13:27,700 +بلى، العلماء قالوا بأنه لما حلف وحنث في يمينه، قلنا + +96 +00:13:27,700 --> 00:13:35,920 +يا فلان يا فلان أنت محجور عليه بسبب السفه والحجر + +97 +00:13:35,920 --> 00:13:37,840 +لا يمنع عبادة + +98 +00:13:40,310 --> 00:13:49,550 +ولا يمنع عقوبة بدن لكنه يمنع تصرف مال والإطعام + +99 +00:13:49,550 --> 00:13:57,270 +والكسوة والاعتاق خيارات ثلاثة كلها مال كلها + +100 +00:13:57,270 --> 00:14:05,430 +مال، ولذلك ممنوع أنت أن تصير لواحد منها وسبيلك + +101 +00:14:05,430 --> 00:14:13,010 +البدل الذي قال الله فيه فمن لم يجد فصيام ثلاثة + +102 +00:14:13,010 --> 00:14:21,050 +أيام، قلنا حكمك حكم المعسر الفقير غير الواجد ما + +103 +00:14:21,050 --> 00:14:29,460 +يطعم به أو يكسوه أو يعتق به، واضح الكلام؟ وكذا كفارة + +104 +00:14:29,460 --> 00:14:36,320 +الظهار لو أنه غضب من زوجته وهو عاقل فقال ... ليش أنا + +105 +00:14:36,320 --> 00:14:44,280 +قلت وهو عاقل؟ يعني الغضب الذي هو ضرب من الجنون لا + +106 +00:14:44,280 --> 00:14:52,720 +يقبل أو لا يعتبر قول صاحبه لا يعتبر قول صاحبه لأن + +107 +00:14:52,720 --> 00:14:58,760 +النبي صلى الله عليه وسلم قال لا طلاق في إغلاق إذا + +108 +00:14:58,760 --> 00:15:05,520 +أغلق العقل وتكلم بردة، تكلم بقذف، تكلم بظهار، + +109 +00:15:05,520 --> 00:15:11,740 +بطلاق، بإبراء، كل هذا يقع كسراب بقيعة، واضح + +110 +00:15:11,740 --> 00:15:20,070 +الكلام؟ لكن وهو عاقل لكنه مستفز، هذا غضب الناس عافي + +111 +00:15:20,070 --> 00:15:26,530 +المعظم الغالب لو أنه قال لزوجته أنت عليك ظهر أمي + +112 +00:15:26,530 --> 00:15:35,810 +أنت عليك ظهر أمي، الله جل وعلا قال، طبعًا الظهار يقع + +113 +00:15:35,810 --> 00:15:43,240 +لأن أقواله معتبرة ليس مجنونًا، معتبر فلا يجوز له + +114 +00:15:43,240 --> 00:15:50,460 +المساس بأهله، يعني لا يجوز أن يصيب ما أحل الله + +115 +00:15:50,460 --> 00:15:56,730 +تعالى من أهله حتى يؤدي الكفارة وذلك لقوله جل وعلا + +116 +00:15:56,730 --> 00:16:02,970 +والذين يظاهرون من نسائهم ثم يعودون لما قالوا + +117 +00:16:02,970 --> 00:16:10,770 +فتحرير رقبة من قبل أي تماثة، فمن لم يجد فصيام + +118 +00:16:10,770 --> 00:16:16,770 +شهرين متتابعين، من قبل أي تماثة، فمن لم يستطع + +119 +00:16:16,770 --> 00:16:23,170 +فاطعموا ستين مسكينة، إذا قبل الصيام، خيار أول وهو + +120 +00:16:23,170 --> 00:16:30,160 +الاعتاق، أليس الاعتاق مالًا؟ قال العلماء لا يجوز أن + +121 +00:16:30,160 --> 00:16:37,970 +يصير إلى المال لأن الحجر يمنع منه، وسبيله الصيام أن + +122 +00:16:37,970 --> 00:16:46,870 +يصوم شهرين متتابعين، قياسًا على إيش؟ قياسًا على + +123 +00:16:46,870 --> 00:16:54,770 +المعسر لأن المظاهر معسر فقير غير واجد ما يعتق به + +124 +00:16:54,770 --> 00:17:02,930 +أليس الكفارة تتحول أو الخيار يتحول من الاعتاق إلى + +125 +00:17:02,930 --> 00:17:10,880 +الصيام؟ تمام، ثم بعدها قال وأما كفارة القتل فالصحيح + +126 +00:17:10,880 --> 00:17:12,620 +أنها تلزمه + +127 +00:17:16,260 --> 00:17:23,400 +وأن الولي يعتق عنه لكن من مال المحجور عليه لأن + +128 +00:17:23,400 --> 00:17:31,880 +سببها فعل لا قول، وكل ما ذكرنا آنفًا فإن سببه القول + +129 +00:17:31,880 --> 00:17:37,100 +قلنا، وما الفرق؟ قال الفعل لا يمكن أن يرجع عنه قد + +130 +00:17:37,100 --> 00:17:48,170 +حصل، لكن القول يمكن أن يرجع عنه، ثم بعدها قال ولا + +131 +00:17:48,170 --> 00:17:54,950 +تصح هبة منه، لا تصح الهبة، يعني المحجور عليه لو أنه + +132 +00:17:54,950 --> 00:18:01,690 +وهب جزء من ماله أتصح هبته؟ لا تصح لأنها من الأفعال + +133 +00:18:01,690 --> 00:18:08,430 +الضارة في ماله ضررًا مخلصًا فضلًا عن أنها تصرف مالي + +134 +00:18:08,430 --> 00:18:14,570 +مناف للحجر، أما الهبة له ... وهذه ... هذه قضية مهمة + +135 +00:18:14,570 --> 00:18:19,430 +... أما الهبة له ... صحيح + +136 +00:18:19,430 --> 00:18:27,930 +و يعني ... وهل يشترط في قبولها إذن الولي؟ براو عليك + +137 +00:18:27,930 --> 00:18:32,650 +يمكن أن يقبل الهبة من الواهب دون أن يرجع إلى وليه + +138 +00:18:32,650 --> 00:18:39,770 +يعني فلان قال يا أيها المحجور عليه خذ هذه مائة شكل + +139 +00:18:39,770 --> 00:18:45,750 +انفقها، هل يلزمه أن يقول استنى انتظر حتى استأذن + +140 +00:18:45,750 --> 00:18:50,150 +والده أو استأذن جده، إذا مات الوالد، إذا كان الوالد + +141 +00:18:50,150 --> 00:18:53,170 +ميت أو غائب لا يشترط هذا + +142 +00:18:56,700 --> 00:19:06,200 +ثم قال: "و أما الوصية له فلا تصح إلا بوليه" يعني + +143 +00:19:06,200 --> 00:19:12,300 +لو أن إنسان أوصى لهذا المحجور عليه لا يصح للمحجور + +144 +00:19:12,300 --> 00:19:20,240 +عليه أن يقبل ذلك إلا باستئذان وليه، لكن الموارد دي + +145 +00:19:21,000 --> 00:19:27,120 +قال بصحة الوصية أيضًا بدون إذن الولي، وهذا الذي يطيب + +146 +00:19:27,120 --> 00:19:34,380 +له الفؤاد أنه لا فرق بين الهبة والوصية، فكلهما أو + +147 +00:19:34,380 --> 00:19:41,580 +كلاهما عقد مالي نافع نفعًا محضًا، لهذا إيه؟ طبعًا الذين + +148 +00:19:41,580 --> 00:19:47,980 +قالوا بالتفريق قالوا: "هذا عقد ناجز للتو" ولذلك لا + +149 +00:19:47,980 --> 00:19:52,620 +مجال لأن يستأذن أو كذا، يمكن أن يفوت عليه هذا الأمر + +150 +00:19:52,620 --> 00:19:58,860 +لكن الذين قالوا بالوصية الوصية أمدها بعيد، ولكن + +151 +00:19:58,860 --> 00:20:05,220 +أيام ما كان إذا قلنا بصحة قبوله الهبة وبصحة قبوله + +152 +00:20:05,220 --> 00:20:14,560 +الوصية نقول: "لا تبقى في يده بل تأخذ منه وتكون في يد" + +153 +00:20:14,560 --> 00:20:23,280 +وليه خشية أن يضيعها، ثم قال: "و لا يصح نكاح يقبله" + +154 +00:20:23,280 --> 00:20:30,890 +المحجور عليه لنفسه بغير إذن وليه، النكاح النكاح عقد + +155 +00:20:30,890 --> 00:20:39,670 +على آدمية لكن بمال الله جل وعلا لم يأذن بالنكاح + +156 +00:20:39,670 --> 00:20:44,570 +لغير النبي صلى الله عليه وسلم أن يكون بسبيل الهبة + +157 +00:20:44,570 --> 00:20:52,040 +أو المِجّان، هذا خاص بالنبي، بل هو خاص به في فترة، ثم + +158 +00:20:52,040 --> 00:20:59,220 +أيضًا منع منه قال تعالى: "و امرأة مؤمنة إن وهبت نفسها" + +159 +00:20:59,220 --> 00:21:08,460 +للنبي إن أراد النبي أن يستنكحها خالصة لكمَن دون + +160 +00:21:08,460 --> 00:21:14,300 +المؤمنين، ولذلك النبي صلى الله عليه وسلم قال للرجل + +161 +00:21:14,300 --> 00:21:19,540 +"التمس ولو خاتم من حديد" كنت قد ذكرت لكم هذا الحديث + +162 +00:21:19,540 --> 00:21:25,780 +"التمس ولو خاتم من حديد" هذا يفيد فوائد منها الزيادة + +163 +00:21:25,780 --> 00:21:32,100 +في المهور رجاء البركة، ومنها أنه لا يصح عقد قطّ إلا + +164 +00:21:32,100 --> 00:21:39,500 +بمهر، وانقل واضح الأمر؟ أي نعم بيقول: "و لا يصح نكاح" + +165 +00:21:39,500 --> 00:21:45,640 +يقبله المحجور عليه لنفسه بغير إذن وليه، ليش؟ لأن + +166 +00:21:45,640 --> 00:21:53,430 +النكاح مظنة التبعات، مظنة التبعات، فمن تبعاته المهر + +167 +00:21:53,430 --> 00:22:00,690 +من تبعاته إضافة نفقة جديدة فوق نفقة نفسه وهي نفقة + +168 +00:22:00,690 --> 00:22:07,450 +الزوجة، ثم الزواج نفسه مظنة التوالد والتكاثر، وهذا + +169 +00:22:07,450 --> 00:22:15,920 +يزيد إيه؟ ثم أيضًا المحجور عليه أحيانًا الحجر يكون + +170 +00:22:15,920 --> 00:22:22,860 +ضعفًا ليس فقط في المال، بل يؤثر أيضًا سلبًا على + +171 +00:22:22,860 --> 00:22:28,000 +التعامل الاجتماعي مع الزوجات، يعني بنلاقي مثلًا + +172 +00:22:28,000 --> 00:22:35,640 +المحجور عليه يعني إلى العنف أقرب فإنه يغلظهُ، يغلظ + +173 +00:22:35,640 --> 00:22:41,620 +معاملته مع أمه مع أخواته مع نساء بيته، كيف بدنا + +174 +00:22:41,620 --> 00:22:48,640 +نجيب بنت الناس؟ اه وبعدين إيه نقرنها به؟ هذه مشكلة + +175 +00:22:48,640 --> 00:22:55,080 +والزواج أمانة، والنبي صلى الله عليه وسلم يعني قال + +176 +00:22:55,080 --> 00:23:00,900 +"استوصوا بالنساء خيرًا" وهذه وصيته في المحافل + +177 +00:23:00,900 --> 00:23:08,520 +والاجتماعات العظيمة، لما خطب في حجة الوداع لما خطب + +178 +00:23:08,520 --> 00:23:16,880 +في حجة الوداع كان جزء من خطبته وصية الرجال بالنساء + +179 +00:23:17,470 --> 00:23:22,750 +واضح الأمر؟ و ذلك أنه يعلم صلى الله عليه وسلم أن + +180 +00:23:22,750 --> 00:23:28,850 +كثيرًا من الرجال سيتجرأ على حقوق النساء بالاغتيال + +181 +00:23:28,850 --> 00:23:35,170 +والهدم والنقد، ولذلك كان دائمًا يذكر "استوصوا بالنساء" + +182 +00:23:35,170 --> 00:23:42,040 +خيرًا، فإن هنّ عوانٍ عندكم، عوانٍ جمع عاني، والعاني هو + +183 +00:23:42,040 --> 00:23:49,360 +الخادم الذليل الودود الحنون، فإن هنّ عوانٍ لما منع + +184 +00:23:49,360 --> 00:23:54,520 +من أية أو أمر بالوصية، ذكر أسبابها إنه هل يليق أن + +185 +00:23:54,520 --> 00:24:00,920 +تجحف في حق العاني الشفوق + +186 +00:24:01,410 --> 00:24:07,110 +العاني الرفيق، العاني الحنون، العاني الذي أقامه الله + +187 +00:24:07,110 --> 00:24:17,010 +تعالى سببًا في هدهده هدهده غريزتك وأقامه سببًا في + +188 +00:24:17,010 --> 00:24:23,010 +الولد، أن للإنسان أن يرزق الولد إلا إذا اقترن بزوجه + +189 +00:24:23,010 --> 00:24:29,830 +إذا أيام ما كان عشان هذا كله، قال: "أبداعقد النكاح" + +190 +00:24:29,830 --> 00:24:36,410 +أقدس العقود، فلابد أن يكون من تحت مظلة من؟ من تحت + +191 +00:24:36,410 --> 00:24:44,300 +مظلة الولي، أي نعم، فلو اشترى المحجور عليه أو اقترض + +192 +00:24:44,300 --> 00:24:51,200 +من رشيد وقبض بإذن البائع أو المقرض وإيه وتالي + +193 +00:24:51,200 --> 00:24:56,800 +فالمأخوذ أي المبيع أو المال المقترض في يده، أي في + +194 +00:24:56,800 --> 00:25:02,660 +يد المحجور عليه قبل المطالبة له برده أو أتلفه بقصد + +195 +00:25:02,660 --> 00:25:08,360 +فلا ضمانة في الحال ولا بعد فك الحجر سواء علي ما + +196 +00:25:09,090 --> 00:25:16,310 +حاله من عامله أو جهله، كلام في غاية النفاسة الآن + +197 +00:25:16,310 --> 00:25:22,310 +صورة المسألة ذهب + +198 +00:25:22,310 --> 00:25:28,350 +بقى المحجور عليه بسبب السفه إلى تاجر إلى السجّة + +199 +00:25:28,350 --> 00:25:33,270 +صاحب الأدوات المنزلية، بالمناسبة أنا بذكر السجن لإنه + +200 +00:25:33,270 --> 00:25:37,190 +رجل طيب يعني مش بدنا نروج ال إيه وما شاء الله + +201 +00:25:37,190 --> 00:25:45,550 +جلّوا تجاري بلدنا هناس خيار، كيران إينا .. الآن لو + +202 +00:25:45,550 --> 00:25:51,170 +افترضنا هذا المحجور ذهب فاشترا .. اشترا متاعًا .. + +203 +00:25:51,170 --> 00:25:52,150 +اشترا مثلًا + +204 +00:25:55,280 --> 00:26:05,240 +خلّيها أصغر شوية، اشترى فرشة للأسنان كهربائية، فلما + +205 +00:26:05,240 --> 00:26:11,160 +أخدها .. لما قبضها أضلها + +206 +00:26:11,160 --> 00:26:18,870 +فقدها ضاعت منه بعد أن قبضها وفارقة .. فارقة المجلس + +207 +00:26:18,870 --> 00:26:25,050 +.. فارقة المجلس .. أيوة .. ضلها وفقدها، هذه صورة + +208 +00:26:25,050 --> 00:26:31,360 +الصورة الثانية راح على إيه؟ على جارهم أبو فلان، علم + +209 +00:26:31,360 --> 00:26:36,740 +إن أبا فلان صاحب مال فدّج عليه وجاله يا عمي أنا + +210 +00:26:36,740 --> 00:26:41,280 +حقيقة فلان جاله، باعرف ات جاله، ممكن تعطيني قرض + +211 +00:26:41,280 --> 00:26:48,460 +خمسمائة دينار اه قرض إحسان ليس لبويا فأعطاه أخد + +212 +00:26:48,460 --> 00:26:55,510 +الخمسمائة قبل ما يوصل البيت ضيعها، الآن اشتر سلعة و + +213 +00:26:55,510 --> 00:27:04,490 +أضلها وضيعها، واقترض مالًا وضيعه، أيوة يا ترى ضمان + +214 +00:27:04,490 --> 00:27:12,450 +.. ضمان .. ضمان المبيع على من؟ وضمان المال .. + +215 +00:27:12,450 --> 00:27:17,750 +المال على من في الظروف العادية عندما يكون ناصح + +216 +00:27:17,750 --> 00:27:23,770 +العقل عندما يكون رشيدًا، اتركينا عندما يكون رشيدًا + +217 +00:27:23,770 --> 00:27:29,890 +وآخد السلعة وفارق المجلس + +218 +00:27:29,890 --> 00:27:37,190 +العقد يقع ضمانها عليه لا على البائع، ولو أنه قبض + +219 +00:27:37,190 --> 00:27:44,910 +مالًا من الدائن ثم أضله بعد الفراق فإن ضمانه يقع + +220 +00:27:44,910 --> 00:27:50,770 +عليه لا على الدائن لكن في المحجور عليه قالوا + +221 +00:27:50,770 --> 00:27:58,430 +يقع على البائع على السجّة وعلى المقرض في الأصح + +222 +00:27:58,430 --> 00:28:04,110 +.. في الأصح فعلًا يعني بتخلي الإنسان يرتاح قلنا: "ولماذا؟" + +223 +00:28:04,110 --> 00:28:09,750 +قلنا: "لماذا؟" قالوا: "لأنه .. إيه؟ لأنه بدا" + +224 +00:28:09,750 --> 00:28:16,690 +منهما تقصير في التثبت، كان ينبغي أن يتثبت كل واحد + +225 +00:28:16,690 --> 00:28:24,990 +منهما من هذا هل هو سفيه محجور عليه أم هو رشيد يملك + +226 +00:28:24,990 --> 00:28:33,010 +التصرف بإرادته؟ فلما بدا منهم تقصير كان الضمان + +227 +00:28:33,010 --> 00:28:43,810 +عليهم، نعم، لكن هذا على الأصح هذا على الأصح بيقولوا + +228 +00:28:43,810 --> 00:28:52,630 +وفي مقابل الأصح وهو الصحيح أنه يفرق بينهما + +229 +00:28:52,630 --> 00:29:04,470 +إذا علم من حاله أنه سفيه ثم مضى كل واحد منهما عافي + +230 +00:29:04,470 --> 00:29:13,380 +معاملته، هو بينما إذا جهلا أنه سفيه فإيه فبذلا له + +231 +00:29:13,380 --> 00:29:21,140 +المبيع والقرض، أما الصورة الأولى فيقع الضمان عليهم + +232 +00:29:21,140 --> 00:29:26,060 +انت إيش بتتوقع وأنت عارف أنه سفيه؟ بتتوقع ماذا؟ + +233 +00:29:26,370 --> 00:29:36,050 +تتوقع أن يضيع مبيعه أو يُتلفه وأن يضل ماله ويضيعه؟ + +234 +00:29:38,780 --> 00:29:46,960 +أما إذا كان جهلا ذلك يقع الضمان عليه، ثم لا نسلم + +235 +00:29:46,960 --> 00:29:54,340 +أنا في ظني أن هذا هو الأَرض الأَرض أعلى نفسي والإيه + +236 +00:29:54,340 --> 00:29:59,660 +والأوفر قبولًا من إيه مما هو أصح عند إيه عند + +237 +00:29:59,660 --> 00:30:05,660 +الأصحاب، وذلك يا بنات الطيبات لو كلفنا كل بائع أن + +238 +00:30:05,660 --> 00:30:13,180 +يدرس الحالة الصحية والاجتماعية للمشتري أولًا، حظ + +239 +00:30:13,180 --> 00:30:17,660 +كبير من الناس لا يقبل، إيش أنا جاي أتحقق معايا، و + +240 +00:30:17,660 --> 00:30:21,700 +تروح تسأل زي إيه زي الخاطب اللي بيسأل عن إيه أو زي + +241 +00:30:21,700 --> 00:30:26,900 +المكتوبة اللي تسأل عن خاطبها هو إيه بالناس، هو كذا + +242 +00:30:26,900 --> 00:30:34,480 +هو كيف، هذا الكلام، ولذلك يعني عدد من الناس لا يقبل، + +243 +00:30:34,480 --> 00:30:40,840 +ثم الكل يعدّوا هذا التكليف محرجًا لهم ومشقًّا لهم، لا + +244 +00:30:40,840 --> 00:30:47,240 +يطيقونه، لا يستطيعونه، وحسب الإنسان القرائن + +245 +00:30:47,240 --> 00:30:53,330 +الموجودة التي تتراءى على الإنسان أثناء مجلس العقد اه + +246 +00:30:53,330 --> 00:30:57,270 +يتفرس فيه، هل هو سوي العبارة؟ هل هو كذا؟ هل هو + +247 +00:30:57,270 --> 00:31:01,950 +كذا؟ إذا رأى قرائن الضعف والطيش والكذا يمسك لكن + +248 +00:31:01,950 --> 00:31:07,750 +إذا رأاه، اه كسائر الأسوياء، يمضي، يمضي ثم بعد + +249 +00:31:07,750 --> 00:31:15,720 +ذلك، اه لماذا؟ أليس المؤاخذ بالأولى الولي؟ اه + +250 +00:31:15,720 --> 00:31:20,920 +الولي الذي ترك العنانة .. ترك العنانة لإيه لسفيه + +251 +00:31:20,920 --> 00:31:26,720 +أن يخادع الناس وأن يأخذ أموالهم؟ تمام، ثم قال: "و" + +252 +00:31:26,720 --> 00:31:33,700 +"يصح بإذن الولي نكاحه .. اه أحيانًا الولي أدر الناس" + +253 +00:31:33,700 --> 00:31:41,100 +.. الولي الفاضل أدر الناس بموليه، أدرى الناس بسفيه + +254 +00:31:41,100 --> 00:31:46,880 +أحيانًا السفه فقط يكون في المال لكن الشاب السفيه + +255 +00:31:46,880 --> 00:31:52,880 +هذا يرشح رحمة على أمه وعلى أخواته وعلى الصبي + +256 +00:31:52,880 --> 00:31:58,940 +الصغار والجوار الصغار، فهو يعلم أنه رقيق وأنه مطوّع + +257 +00:31:58,940 --> 00:32:06,170 +وأنه آمن بالنسبة للزوجة، واضح؟ فيمكن عند إذن .. أيوة + +258 +00:32:06,170 --> 00:32:14,270 +أن يقبل نكاح السفيه، اه بإذن وتحت إرشاد وليه .. + +259 +00:32:14,270 --> 00:32:19,070 +أين؟ قالوا + +260 +00:32:19,660 --> 00:32:26,480 +لا تصرف المالي في الأصحّ، الأصحّ أنه لو تصرف ببيع + +261 +00:32:26,480 --> 00:32:33,420 +أو شراء أو هبة أو وصية من ماله لحق الغير، بإذن وليه + +262 +00:32:33,420 --> 00:32:40,850 +لا يصح ذلك، ليش؟ لأن الحجر ليس بقرار من الولي + +263 +00:32:40,850 --> 00:32:47,710 +الحجر تقرر بدليل من الشرع فلا يملك الأولياء جميعًا + +264 +00:32:47,710 --> 00:32:53,910 +أن يتعاموا عليه وأن يعاندوا أو يكابروا، واضح الأمر؟ + +265 +00:32:53,910 --> 00:33:00,790 +ولذلك لو أذن الولي له بالتصرف المالي فإن التصرف + +266 +00:33:00,790 --> 00:33:07,250 +المالي في الأصحّ يقع باطلًا، والثاني قالوا: "يصح قياسًا" + +267 +00:33:07,250 --> 00:33:12,790 +على النكاح واستثنى + +268 +00:33:12,790 --> 00:33:22,350 +من ذلك مسائل فإنه يطلق على بطلان + +269 +00:33:22,350 --> 00:33:28,210 +التصرف عليها، منها ما لو وجب عليه قصاص، راح قتل + +270 +00:33:28,210 --> 00:33:36,030 +إنسان معصوم، قتل إنسان معصوم اه فإيه؟ فبادر هذا + +271 +00:33:36,030 --> 00:33:42,470 +السفيه بنفسه دون إذن وليه إلى ولي الدم وقال لهم: "و" + +272 +00:33:42,470 --> 00:33:46,390 +"الله، أنتو مش عارفين إني غلبان ومحجور عليا و" + +273 +00:33:46,390 --> 00:33:53,490 +"كده، وأنا فأرقوا بحالي" يعني راجل نص عاجل فإحنا كذا + +274 +00:33:53,490 --> 00:34:00,870 +.. فالناس الكبار يعني ف .. فقبلوا منه الصلح على + +275 +00:34:00,870 --> 00:34:07,510 +مال سواء بقدر الدية أو بما يزيد على الدية، ويجوز + +276 +00:34:07,510 --> 00:34:12,250 +الصلح بما يزيد على الدية، فالصلح جائز بين المسلمين + +277 +00:34:12,250 --> 00:34:19,740 +إلا صلح حرم حلالًا أو أحل حرامًا، فلو أن هذا مباشرة + +278 +00:34:19,740 --> 00:34:24,200 +بدون إذن الولي راح لأولياء الدم ولم يزل بهم حتى + +279 +00:34:24,200 --> 00:34:29,540 +صلحهم على مال بقدر الدية أو بما يزيد عليها يصح + +280 +00:34:29,540 --> 00:34:34,920 +تصرفه أم لا؟ قالوا: "هذا استثناء يصح التصرف في .." + +281 +00:34:34,920 --> 00:34:39,660 +قلنا إيش هذا التناقض؟ قالوا لا ليس بتناقض.. ليس + +282 +00:34:39,660 --> 00:34:47,090 +بتناقض.. احنا بنقول التصرفات المالية ممنوع منها.. + +283 +00:34:47,090 --> 00:34:54,470 +ممنوع منها لأجل مصلحة نفسه.. فإذا الآن لا تدركوا + +284 +00:34:54,470 --> 00:35:00,530 +مصلحة النفس والسلامة إلا ببذل المال.. فأي الكفتين + +285 +00:35:00,530 --> 00:35:07,710 +أرجح؟ أن نحافظ على نفسه أم نحافظ على ماله؟ ولذلك + +286 +00:35:07,710 --> 00:35:15,590 +نقدّم مصلحة النفس.. ولذلك في الترتيب المعهود من قبل + +287 +00:35:15,590 --> 00:35:20,550 +الأئمة للمقاصد الكلية.. إيش التدرج؟ حفظ الدين + +288 +00:35:21,290 --> 00:35:29,190 +والنفس والعقل والنسل وإيش؟ إذا المال آخرها.. + +289 +00:35:29,190 --> 00:35:33,850 +المال آخرها.. يعني الدين أشرفها.. إذا تعرضت دينه مع + +290 +00:35:33,850 --> 00:35:41,850 +النفس فالنفس.. فده الدين.. وإذا تعرضت مقصد النفس مع + +291 +00:35:41,850 --> 00:35:49,680 +العقل فالنفس إيه؟ يعني اشرب الخمر ولا قتلتك.. والخمر + +292 +00:35:49,680 --> 00:35:57,260 +معطبة للعقل.. يشربها ولا يموت؟ وجوبا، وجوبا، واضح + +293 +00:35:57,260 --> 00:36:04,480 +الأمر؟ قولولي واضح ولا لأ؟ إذا واضح جدا أننا اثرنا + +294 +00:36:04,480 --> 00:36:10,360 +النفس وقدمناها على العقل.. لكن إيش؟ بالنسبة إيه؟ + +295 +00:36:10,360 --> 00:36:17,100 +بالنسبة لإيه؟ للنفس أم المال؟ واحد اه واحد قال له + +296 +00:36:17,100 --> 00:36:21,780 +بقتلك أو تعطيني ألف دينار.. اعطيه ألفين وما يقتلكاش + +297 +00:36:21,780 --> 00:36:26,080 +وبعدين أنت بتنتصر إلى القضاء وتسترد مالك.. لكن احفظ + +298 +00:36:26,080 --> 00:36:34,230 +مهشتك.. صحيح ولا لأ؟ اي نعم.. هذه مسألة ومسألة أخرى ما + +299 +00:36:34,230 --> 00:36:40,510 +لو سمع قائلا يقول يا أهل الضيعة يا أهل حي الصبراء + +300 +00:36:40,510 --> 00:36:46,610 +أو حي الرمال الجنوبي.. ضللت مالي فمن وجده ورده إلي + +301 +00:36:46,610 --> 00:36:52,490 +فله مئتا دينار.. سمعها السهفي وشطرين السفهات يعني + +302 +00:36:52,490 --> 00:37:01,840 +فراح إيش اه.. يعني بدأ يتجول كذا حتى وجد المال.. وعلى + +303 +00:37:01,840 --> 00:37:06,480 +طول على صاحب جالله هاي مالك عده لجاكة كامل فجالله + +304 +00:37:06,480 --> 00:37:10,320 +هاي ال 200 دينار.. ان جول سفيه و هبيه لو مابنفعش + +305 +00:37:10,320 --> 00:37:15,480 +ياخدها ولا ياخدها.. ياخدها لإنه إيه من التصرفات + +306 +00:37:15,480 --> 00:37:19,280 +مش جابلي شوية جولنا الهبة يقبلها وتصرف.. إيه نعم + +307 +00:37:19,280 --> 00:37:27,020 +ثم إذا.. إيه؟ ومنها ما لو قبض دينه بإذن وليه، أيضا + +308 +00:37:27,020 --> 00:37:33,280 +يصح.. ومنها ما لو وقع بأسر ففدى نفسه بمال صح منه + +309 +00:37:33,280 --> 00:37:39,260 +ومنه ما لو اضطر يعني وقع فيه مخمصة مهلكة ولاجى + +310 +00:37:39,260 --> 00:37:43,500 +واحد فيش يغيره.. فيش يغيره بيبيع ساندويتشات فلافن + +311 +00:37:44,080 --> 00:37:48,300 +وجالله السندويش بمئة دينار ان انا ماكلش سندويشة + +312 +00:37:48,300 --> 00:37:52,980 +هيموت يدفع المية وياكل السندويشة.. استبقاء لنفسه ولا + +313 +00:37:52,980 --> 00:38:01,880 +يموت اذا اينا مش في الامتحان تكتب سندويشة فلافة ثم + +314 +00:38:01,880 --> 00:38:08,980 +قال ولا يصح اقراره بدين قبل الحجر أو بعده.. هذه + +315 +00:38:08,980 --> 00:38:15,830 +مسألة الرجل شفاف ونزيه راح على ايه؟ على المحكمة + +316 +00:38:15,830 --> 00:38:19,830 +الشرعية ودخل بدأ أدخل على القاضي قال له سامحوله + +317 +00:38:19,830 --> 00:38:25,270 +قال له يا سيد القاضي أنا حقيقة راجل منصف وشفاف و + +318 +00:38:25,270 --> 00:38:31,510 +بخاف الله سبحانه وتعالى فأقر بأن لجارنا فلان في + +319 +00:38:31,510 --> 00:38:40,770 +ذمتي ألف دينار.. هل يصح اقراره؟ ليش؟ لأنه بمنزلة ما + +320 +00:38:40,770 --> 00:38:46,570 +لو تصدق بالألف دينار.. لإن الإقرار بمال تصرف مالي + +321 +00:38:46,570 --> 00:38:52,410 +والتصرف المالي يتنافى مع الحجر.. الحجر يمنع كل تصرف + +322 +00:38:52,410 --> 00:38:58,190 +مالي.. فلا يصح إقراره.. وكذا لا يصح إقراره باطلاف + +323 +00:38:58,190 --> 00:39:04,510 +المال يا سيد الشيخ.. أنا سرجت بسكالية جارنا وبعد ما + +324 +00:39:04,510 --> 00:39:11,800 +شوّطت عليه وكذا تركته تركته مثلا.. مثلا هذا يلزمه + +325 +00:39:11,800 --> 00:39:18,720 +.. إيش؟ يلزمه ضمانه.. يلزمه ضماء.. ضمانه.. فهل يصح + +326 +00:39:18,720 --> 00:39:25,280 +هذا الإقرار؟ لا يصح.. لأنه تصرف مالي.. سبحانك اللهم + +327 +00:39:25,280 --> 00:39:30,380 +وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..dd693f204462bf087e909863452369b5a227c035 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94_postprocess.srt @@ -0,0 +1,1308 @@ +1 +00:00:20,770 --> 00:00:26,130 +إن الحمد لله نحمده و نستعينه و نستغفره و نعود + +2 +00:00:26,130 --> 00:00:31,570 +بالله من شرور أنفسنا وسيئات أعمالنا من يهدي الله + +3 +00:00:31,570 --> 00:00:40,850 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:40,850 --> 00:00:46,990 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:46,990 --> 00:00:53,550 +رسوله و بعدهمازلنا نتحدث عن أحكام الحجر يقول + +6 +00:00:53,550 --> 00:00:57,750 +الإمام النووي رحمه الله تعالى في كتابه منهاج + +7 +00:00:57,750 --> 00:01:11,870 +الطالبين و لا يصح من المحجور عليه لسفه بيع + +8 +00:01:11,870 --> 00:01:13,570 +ولا شراء + +9 +00:01:16,490 --> 00:01:27,110 +وإن كان البيع بغبطة ربح أو كان الشراء في الذمة لأن + +10 +00:01:27,110 --> 00:01:35,350 +الشراء بثمن مؤجل موضع + +11 +00:01:35,350 --> 00:01:47,960 +غبطة عند الناس وذلك أن المشتري يستطيعأن ينمي + +12 +00:01:47,960 --> 00:01:55,440 +تجارته بالمال الحاضر بين يديه وبالمال الذي اشترى + +13 +00:01:55,440 --> 00:02:05,100 +بثمن آجل في الذمة ثم إن البائع في الوقت نفسه يندر + +14 +00:02:05,100 --> 00:02:16,580 +أن تطيب نفسه أن يبيعبثمن آجل في الذمة فإذا وفق إذا + +15 +00:02:16,580 --> 00:02:26,680 +وفق المشتري إلى بائع يقبل أن يبيعه بالدين فهذا + +16 +00:02:26,680 --> 00:02:33,840 +حقيقة يعني يعتبر بمنزلة الهدية التي تهدى للمشتري + +17 +00:02:33,840 --> 00:02:38,340 +وذلك أنه + +18 +00:02:40,240 --> 00:02:46,580 +إذا افترضنا يحمل بين يديه + +19 +00:02:46,580 --> 00:02:55,300 +مثلا خمسمائة دينار ويريد أن يشتري أثاثا منزليا + +20 +00:02:55,300 --> 00:03:06,210 +ليتجرى بهفذهب إلى تاجر فاضل سمح فقبل أن يبيعه بذين + +21 +00:03:06,210 --> 00:03:14,290 +آجل فأخذ منه بضاعة و بقيت الخمسمائة دينار بين يديه + +22 +00:03:14,290 --> 00:03:21,610 +يستطيع أن يرتحل إلى تاجر آخر وإن كان مصرا على + +23 +00:03:21,610 --> 00:03:30,800 +البيع الحال أو على الثمن الحال عندئذيكون مجموع ما + +24 +00:03:30,800 --> 00:03:37,620 +تحصل عليه المشتري أكثر من 1500 دينار أليس كذلك؟ + +25 +00:03:37,620 --> 00:03:45,580 +فيستطيع أن يعرض بضاعة أكثر و عندئذ يعني يظن أن + +26 +00:03:45,580 --> 00:03:51,200 +يبيع يعني بيعا زائدا عن ما لو كانت بضاعته قليلا + +27 +00:03:52,700 --> 00:03:58,820 +المسألة يعني سهلة وواضحة الناس لما بتشتري بالدين + +28 +00:03:58,820 --> 00:04:06,760 +بتسعد وتفرح فلو افترضنا ان المحجور عليه بسبب + +29 +00:04:06,760 --> 00:04:15,680 +السفهي باعة بنفسه باعة بنفسه بايعا مربحا او اشترا + +30 +00:04:15,680 --> 00:04:28,500 +بنفسه شراء يعني سلعةثمنها آجل وليس حالة عاجلةقال + +31 +00:04:28,500 --> 00:04:36,380 +العلماء من الشافعية لا يصح بيعه ولا يصح شراءه قلنا + +32 +00:04:36,380 --> 00:04:46,720 +لماذا؟ قالوا لأنه محجور عليه والحجر متسلط على منع + +33 +00:04:46,720 --> 00:04:55,220 +التصرف في المال والبيع والشراء كل منهم تصرف بالمال + +34 +00:04:57,740 --> 00:05:06,080 +ثم قال بعدها و لا يصح اعتاق في حال حياته لو أن + +35 +00:05:06,080 --> 00:05:15,890 +المحجور عليه يملك غلاما او قامةفقال لأحدهما او + +36 +00:05:15,890 --> 00:05:25,630 +لكليهما يا فلان وانت يا فلان اذهبا فانتم حراني في + +37 +00:05:25,630 --> 00:05:33,270 +سبيل الله قد اعتقتكما فهل يصح منه الاعتاق؟قال + +38 +00:05:33,270 --> 00:05:38,750 +العلماء لا يصحوا قلنا ولماذا قالوا لأن الاعتاقة + +39 +00:05:38,750 --> 00:05:47,330 +أيضا تصرف في المال والحجر ينافط أو يمنع التصرف في + +40 +00:05:47,330 --> 00:05:56,370 +المال لأن الغلام المملوك مال في يد سيده فإذا اعتقه + +41 +00:05:56,370 --> 00:06:06,580 +كأنه تنازل عن هذا المالكأنه تصدق بهذا المال أو + +42 +00:06:06,580 --> 00:06:14,120 +أوصى به أو أوقفه إلى غير ذلك من عقود الإرفاق + +43 +00:06:14,120 --> 00:06:23,700 +والتيسير ولذلك قال الشافعية لا يصح اعتاقهم قالوا + +44 +00:06:23,700 --> 00:06:31,820 +ولو بعيوض كالكتابةولو بعيوض كالكتابة يعني مثلا لو + +45 +00:06:31,820 --> 00:06:42,280 +أنه .. لو أنه كاتبه .. لو أنه كاتبه أيضا + +46 +00:06:42,280 --> 00:06:52,070 +مكاتبته من قبل المحجور عليه لسفه رغم أنهرغم أنه لا + +47 +00:06:52,070 --> 00:06:58,670 +يعتق المكاتب إلا بعد أن يؤدي الكتابة الذي أنشأ + +48 +00:06:58,670 --> 00:07:06,510 +بينه وبين سيدها ومع ذلك لما كان هذا تصرفا ماليا + +49 +00:07:08,250 --> 00:07:16,470 +يتنافى مع موضوع الحجر أو أن الحجر يمنع منه كان + +50 +00:07:16,470 --> 00:07:24,790 +أيضا مكاتبة هذا المحجور عليه ممنوعة وباطلة غير + +51 +00:07:24,790 --> 00:07:33,110 +صحيحة لكن + +52 +00:07:33,110 --> 00:07:43,100 +قالواإذا .. إذا كان الإعتاق منه بعد الموت بأن يكون + +53 +00:07:43,100 --> 00:07:51,380 +التنفيذ بعد الموت لاحل الحياة كالتدبير والوصية صح + +54 +00:07:51,380 --> 00:07:59,710 +ذلك منهيعني لو قال المحجور عليه لغلامه يا زهير + +55 +00:07:59,710 --> 00:08:08,490 +تعالى يا ابني أنت حر بعد موتي أنت حر دبرة موتي وقد + +56 +00:08:08,490 --> 00:08:14,910 +ذكرنا مرارا أن الدبرة في اللغة آخر أجزاء الشيء أو + +57 +00:08:14,910 --> 00:08:20,970 +هو مما يلي الشيءأو هو مما يلي الشيء يعني هو منفصل + +58 +00:08:20,970 --> 00:08:29,170 +عن الشيء لكنه يأتي وراقه و لا يأتي قدامه و قدامه + +59 +00:08:29,170 --> 00:08:34,670 +لغة فصحى لو أنه + +60 +00:08:34,670 --> 00:08:43,400 +قال لغلامه زهير يا زهير أنت حر بعد موتيأو أخذ جزء + +61 +00:08:43,400 --> 00:08:51,260 +من ماله وأوصى به أوصى به ومعلوم أن الوصية لا تنفذ + +62 +00:08:51,260 --> 00:09:00,160 +للموصى له إلا بعد وفاته الموصى، أليس كذلك؟ فسواء + +63 +00:09:00,160 --> 00:09:09,200 +.. سواء دبر غلامه أو أوصى ببعض ماله قالوا يصح منه + +64 +00:09:09,200 --> 00:09:19,640 +ذلكقلنا سبحان ربنا و لماذا؟ قالوا لأن التنفيذ في + +65 +00:09:19,640 --> 00:09:28,380 +التدبير والإيصاء لا يكون إلا بعد الممات وهذا يعني + +66 +00:09:28,380 --> 00:09:35,980 +أننا لا ننفذ ذلك حال الحياة احتياطا لمصلحة دنيا + +67 +00:09:37,550 --> 00:09:43,590 +واضح الكلام؟ لا ننفذ ذلك .. لا ننفذ هذا التصرف + +68 +00:09:43,590 --> 00:09:49,890 +المالي بالتدبير أو الإيصاء حال حياته لإيه؟ لنصون + +69 +00:09:49,890 --> 00:09:56,570 +مصلحة دنيا خشية أن يفتقر أو أن يذل أو أن يتكفف + +70 +00:09:56,570 --> 00:10:02,670 +الناس يعني يسأل الناس بباطن كفيه إلى غير ذلك لكنه + +71 +00:10:02,670 --> 00:10:10,590 +لما ماتوهو مكفي ينبغي للولي عند إذن أن يتحرر + +72 +00:10:10,590 --> 00:10:18,990 +الأسباب الشرعية في نجاح أخرى وأليس التدبير والوصية + +73 +00:10:18,990 --> 00:10:25,850 +من صناع المعروف ومن عقود الإرفاق والتيسير؟ أليس + +74 +00:10:25,850 --> 00:10:32,960 +كذلك؟ بل إذا هي مما تعظم الأجرة في الآخرةمما تسهم + +75 +00:10:32,960 --> 00:10:44,020 +في نجاح مستقبل الآخرة واضح؟ ولذلك جاز منه التدبير + +76 +00:10:44,020 --> 00:10:50,770 +وجاز منه الإيصاء واضح الكلام؟يعني أرجو أن يكون + +77 +00:10:50,770 --> 00:10:57,530 +سهلا بل فعلا حتى إن ان تدبره الإنسان وعقله فإنه + +78 +00:10:57,530 --> 00:11:03,590 +يغطبط بأحكام هذه الشريعة المباركة التي هي من عند + +79 +00:11:03,590 --> 00:11:12,830 +رب العالمين الرحمن الرحيم ثم بعدها قال + +80 +00:11:16,160 --> 00:11:25,880 +ولو لزمه كفارة يمين أو كفارة ظهار صام كمعصر لأن لا + +81 +00:11:25,880 --> 00:11:33,710 +يضيع ماله، لأن لا يضيع ماله، مسألة جميلةبقول و لو + +82 +00:11:33,710 --> 00:11:40,930 +لزمه كفارة يمين مثلا قال هذا المحجور عليه لسفه + +83 +00:11:40,930 --> 00:11:53,150 +والله والله لا أدخلن بيت فلان وسمى رجلا من قرابته + +84 +00:11:53,150 --> 00:12:00,090 +أو أصدقائه أو جيرانه والله لا أدخلن لا أدخلن بيت + +85 +00:12:00,090 --> 00:12:00,650 +فلان + +86 +00:12:03,240 --> 00:12:09,140 +وبعد إيه؟ وبعد ساعات شرح صدرا أن إيه أن يدخل فذهب + +87 +00:12:09,140 --> 00:12:17,520 +فدخل عنده ما الذي حصل الآن حصل أن الرجل المحجور + +88 +00:12:17,520 --> 00:12:25,080 +عليه حلف على شيء وحنث في يمينه تلزمه ماذا؟ تلزمه + +89 +00:12:25,080 --> 00:12:32,530 +الكفارةوالله جل وعلا قال في كفارة اليمين فكفارته + +90 +00:12:32,530 --> 00:12:42,230 +اطعم عشرة مساكين من أوسط ما تطعمون أهليكم أو + +91 +00:12:42,230 --> 00:12:52,190 +كسوتهم أو تحريروا رقبه فمن لم يجد فصيام ثلاثة أيام + +92 +00:12:52,190 --> 00:13:04,220 +نريد أن نتأملفي الخيارات الثلاث قال إطعام أعشرة + +93 +00:13:04,220 --> 00:13:10,760 +مساكن أليس الإطعام مالا؟ بلىأو كسوتهم وأليست + +94 +00:13:10,760 --> 00:13:18,800 +الكسوة مالا بلى أو تحرير رقبة وأليست تحرير مالا + +95 +00:13:18,800 --> 00:13:27,700 +بلى العلماء قالوا بأنه لما حلف وحنث في يمينه قلنا + +96 +00:13:27,700 --> 00:13:35,920 +يا فلان يا فلان أنت محجور عليه بسبب السفة والحجر + +97 +00:13:35,920 --> 00:13:37,840 +لا يمنع عبادة + +98 +00:13:40,310 --> 00:13:49,550 +ولا يمنع عقوبة بدن لكنه يمنع تصرف مال والاطعام + +99 +00:13:49,550 --> 00:13:57,270 +والكسوة والاعتاق خيارات ثلاثة كلها النمال كلها + +100 +00:13:57,270 --> 00:14:05,430 +النمال ولذلكممنوع أنت أن تصير لواحد منها وسبيلك + +101 +00:14:05,430 --> 00:14:13,010 +البدل الذي قال الله فيه فمن لم يجد فصيام ثلاثة + +102 +00:14:13,010 --> 00:14:21,050 +أيام قلنا حكمك حكم المعصر الفقير غير الواجد ما + +103 +00:14:21,050 --> 00:14:29,460 +يطعم به أو يكسبه أو يعتق به واضح الكلام؟وكذا كفارة + +104 +00:14:29,460 --> 00:14:36,320 +الظهار لو أنه غضب من زوجه وهو عاقل فقال .. ليش أنا + +105 +00:14:36,320 --> 00:14:44,280 +قلت وهو عاقل؟ يعني الغضب الذي هو ضرب من الجنون لا + +106 +00:14:44,280 --> 00:14:52,720 +يقبل أو لا يعتبر قول صاحبهلا يعتبر قول صاحبه لأن + +107 +00:14:52,720 --> 00:14:58,760 +نبي صلى الله عليه وسلم قال لا طلاق في إغلاق إذا + +108 +00:14:58,760 --> 00:15:05,520 +أغلق العقل وتكلم بردة، تكلم بقذف، تكلم بظهار، + +109 +00:15:05,520 --> 00:15:11,740 +بطلاق، بإبراء، كل هذا يقع كسراب بقيعة، واضح + +110 +00:15:11,740 --> 00:15:20,070 +الكلام؟لكن و هو عاقل لكنه مستفز هذا غضب الناس عافي + +111 +00:15:20,070 --> 00:15:26,530 +المعظم الغالب لو أنه قال لزوجه أنت عليك ظهر أمي + +112 +00:15:26,530 --> 00:15:35,810 +أنت عليك ظهر أمي الله جل وعلا قال طبعا الظهار يقع + +113 +00:15:35,810 --> 00:15:43,240 +لأن أقواله معتبرة ليس مجنونامعتبر فلا يجوز له + +114 +00:15:43,240 --> 00:15:50,460 +المساس بأهله، يعني لا يجوز أن يصيب ما أحلى الله + +115 +00:15:50,460 --> 00:15:56,730 +تعالى من أهله حتى يؤدي الكفارةوذلك لقوله جل وعلا + +116 +00:15:56,730 --> 00:16:02,970 +والذين يظاهرون من نسائهم ثم يعودون لما قالوا + +117 +00:16:02,970 --> 00:16:10,770 +فتحرروا رقبة من قبل أي تماثة فمن لم يجد فصيام + +118 +00:16:10,770 --> 00:16:16,770 +شهرين متتابعين من قبل أي تماثة فمن لم يستطع + +119 +00:16:16,770 --> 00:16:23,170 +فاطعموا ستين مسكينة إذا قبل الصيام خيار أول وهو + +120 +00:16:23,170 --> 00:16:30,160 +الاعتاقأليس الاعتاق مالا؟ قال العلماء لا يجوز أن + +121 +00:16:30,160 --> 00:16:37,970 +يصير إلى المال لأن الحجر يمنع منهو سبيله الصيام أن + +122 +00:16:37,970 --> 00:16:46,870 +يصوم شهرين متتابعين قياسا على إيش؟ قياسا على + +123 +00:16:46,870 --> 00:16:54,770 +المعصر لأن المظاهر معصر فقير غير واجد ما يعتق به + +124 +00:16:54,770 --> 00:17:02,930 +أليس الكفارة تتحول أو الخيار يتحول من الإعتاق إلى + +125 +00:17:02,930 --> 00:17:10,880 +الصيام؟ تمامثم بعدها قال و أما كفارة القتل فالصحيح + +126 +00:17:10,880 --> 00:17:12,620 +أنها تلزمه + +127 +00:17:16,260 --> 00:17:23,400 +وأن الولي يعتق عنه لكن من مال المحجور عليه لأن + +128 +00:17:23,400 --> 00:17:31,880 +سببها فعل لا قول وكل ما ذكرنا آنفا فإن سببه القول + +129 +00:17:31,880 --> 00:17:37,100 +قلنا وما الفرق قال الفعل لا يمكن أن يرجع عنه قد + +130 +00:17:37,100 --> 00:17:48,170 +حصل لكن القول يمكن أن يرجع عنهثم بعدها قال و لا + +131 +00:17:48,170 --> 00:17:54,950 +تصح هبة منه لا تصح الهبة يعني المحجور عليه لو أنه + +132 +00:17:54,950 --> 00:18:01,690 +وهب جزء من ماله أتصح هبته لا تصح لأنها من الأفعال + +133 +00:18:01,690 --> 00:18:08,430 +الضارة في ماله ضررا مخضا فضلا عن أنها تصرف مالي + +134 +00:18:08,430 --> 00:18:14,570 +مناف للحجرأما الهبة له .. و هذه .. هذه قضية مهمة + +135 +00:18:14,570 --> 00:18:19,430 +.. أما الهبة له .. صحيح + +136 +00:18:19,430 --> 00:18:27,930 +و يعني .. و هل يشترط في قبولها إذن الولي؟براو عليك + +137 +00:18:27,930 --> 00:18:32,650 +يمكن أن يقبل الهبة من الواهب دون أن يرجع إلى وليه + +138 +00:18:32,650 --> 00:18:39,770 +يعني فلان قال يا أيها المحجور عليه خذ هذه مائة شكل + +139 +00:18:39,770 --> 00:18:45,750 +انفقها هل يلزمه ان يقول استنى انتظر حتى استأذن + +140 +00:18:45,750 --> 00:18:50,150 +والدي او استأذن جدي اذا مات الوالد اذا كان الوالد + +141 +00:18:50,150 --> 00:18:53,170 +ميت او غائب لا يشترط هذا + +142 +00:18:56,700 --> 00:19:06,200 +ثم قال و أما الوصية له فلا تصح إلا بوليه يعني + +143 +00:19:06,200 --> 00:19:12,300 +لو أن إنسان أوصى لهذا المحجور عليه لا يصح للمحجور + +144 +00:19:12,300 --> 00:19:20,240 +عليه أن يقبل ذلك إلا باستئذان وليه لكن الموارد دي + +145 +00:19:21,000 --> 00:19:27,120 +قال بصحة الوصية ايضا بدون اذن الولي وهذا الذي يطيب + +146 +00:19:27,120 --> 00:19:34,380 +له الفؤاد انه لا فرق بين الهبة والوصية فكلهما او + +147 +00:19:34,380 --> 00:19:41,580 +كلاهما عقد مالي نافع نفع محضن لهذا ايه؟ طبعا الذين + +148 +00:19:41,580 --> 00:19:47,980 +قالوا بالتفريقة قالوا هذا عقد ناجز للتو ولذلكلا + +149 +00:19:47,980 --> 00:19:52,620 +مجال لأن يستأذن أو كذا يمكن أن يفوت عليه هذا الأمر + +150 +00:19:52,620 --> 00:19:58,860 +لكن الذين قالوا بالوصية الوصية أمدها بعيد ولكن + +151 +00:19:58,860 --> 00:20:05,220 +أيام ما كان إذا قلنا بصحة قبوله الهبأ وبصحة قبوله + +152 +00:20:05,220 --> 00:20:14,560 +الوصية نقوللا تبقى في يده بل تأخذ منه وتكون في يد + +153 +00:20:14,560 --> 00:20:23,280 +وليه خشية أن يضيعها ثم قال و لا يصح نكاح يقبله + +154 +00:20:23,280 --> 00:20:30,890 +المحجور عليه لنفسه بغير إذن وليه النكاحالنكاح عقد + +155 +00:20:30,890 --> 00:20:39,670 +على آدمية لكن بمال الله جل وعلا لم يأذن بالنكاح + +156 +00:20:39,670 --> 00:20:44,570 +لغير النبي صلى الله عليه وسلم أن يكون بسبيل الهبة + +157 +00:20:44,570 --> 00:20:52,040 +أو المجانفهذا خاص بالنبي، بل هو خاص به في فترة ثم + +158 +00:20:52,040 --> 00:20:59,220 +أيضا منع منه قال تعالى وامرأة مؤمنة إن وهبت نفسها + +159 +00:20:59,220 --> 00:21:08,460 +للنبي إن أراد النبي أن يستنكحها خالصة لكمن دون + +160 +00:21:08,460 --> 00:21:14,300 +المؤمنين ولذلك النبي صلى الله عليه وسلم قال للرجل + +161 +00:21:14,300 --> 00:21:19,540 +التمس ولو خاتم من حديد كنت قد ذكرت لكم هذا الحديث + +162 +00:21:19,540 --> 00:21:25,780 +التمس ولو خاتم من حديد هذا يفيد فوائد منها الزهادة + +163 +00:21:25,780 --> 00:21:32,100 +في المهور رجاء البركة ومنها أنه لا يصح عقد قطء إلا + +164 +00:21:32,100 --> 00:21:39,500 +بمهر وانقل واضح الأمر؟ أي نعمبيقول و لا يصح نكاح + +165 +00:21:39,500 --> 00:21:45,640 +يقبله المحجور عليه لنفسه بغير إذن وليه ليش؟ لأن + +166 +00:21:45,640 --> 00:21:53,430 +النكاح مظنة التابعاتمظنة التبعات فمن تبعاته المهر + +167 +00:21:53,430 --> 00:22:00,690 +من تبعاته إضافة نفقة جديدة فوق نفقة نفسه وهي نفقة + +168 +00:22:00,690 --> 00:22:07,450 +الزوجة ثم الزواج نفسه مظنة التوالد والتكاثر وهذا + +169 +00:22:07,450 --> 00:22:15,920 +يزيد ايه؟ ثم أيضاالمحجور عليه أحيانا الحجر يكون + +170 +00:22:15,920 --> 00:22:22,860 +ضعفا ليس فقط في المال بل يؤثر أيضا سلبا على + +171 +00:22:22,860 --> 00:22:28,000 +التعامل الاجتماعي مع الزوجات يعني بنلاقي مثلا + +172 +00:22:28,000 --> 00:22:35,640 +المحجور عليه يعني إلى العنف أقرب فإنه يغلظهأه تغلظ + +173 +00:22:35,640 --> 00:22:41,620 +معاملته مع أمه مع أخواته مع نساء بيته كيف بدنا + +174 +00:22:41,620 --> 00:22:48,640 +نجيب بنت الناس؟ اه وبعدين ايه نقرنها به؟ هذه مشكلة + +175 +00:22:48,640 --> 00:22:55,080 +والزواج أمانة والنبي صلى الله عليه وسلم يعنيقال + +176 +00:22:55,080 --> 00:23:00,900 +استوصوا بالنساء خيرا وهذه وصيته في المحافلة + +177 +00:23:00,900 --> 00:23:08,520 +والاجتماعات العظيمة لما خطب في حجة الوداع لما خطب + +178 +00:23:08,520 --> 00:23:16,880 +في حجة الوداع كان جزء من خطبته وصية الرجال بالنساء + +179 +00:23:17,470 --> 00:23:22,750 +واضح الأمر و ذلك أنه يعلم صلى الله عليه وسلم أن + +180 +00:23:22,750 --> 00:23:28,850 +كثيرا من الرجال سيتجرأ على حقوق النساء بالاغتيال + +181 +00:23:28,850 --> 00:23:35,170 +والهدم والنقد ولذلك كان دائما يذكر استوصوا بالنساء + +182 +00:23:35,170 --> 00:23:42,040 +خيرافإن هن عوانٍ عندكم عوانٍ جمع عاني والعاني هو + +183 +00:23:42,040 --> 00:23:49,360 +الخادم الذلول الوداد الحنان فإن هن عوانٍ لما منع + +184 +00:23:49,360 --> 00:23:54,520 +من أيه أو أمر بالوصية ذكر أسبابها إنه هل يليق أن + +185 +00:23:54,520 --> 00:24:00,920 +تجحف في حق العاني الشفوق + +186 +00:24:01,410 --> 00:24:07,110 +العاني الرفيق العاني الحنون العاني الذي أقامه الله + +187 +00:24:07,110 --> 00:24:17,010 +تعالى سببا في هدهده هدهده غريزتك وأقامه سببا في + +188 +00:24:17,010 --> 00:24:23,010 +الولد أن للإنسان أن يرزق الولد إلا إذا اقترن بزوجه + +189 +00:24:23,010 --> 00:24:29,830 +إذا أيام ما كان عشان هذا كله قال أبداعقد النكاح + +190 +00:24:29,830 --> 00:24:36,410 +أقدس العقود، فلابد أن يكون من تحت مظلة من؟ من تحت + +191 +00:24:36,410 --> 00:24:44,300 +مظلة الولي، أي نعمفلو اشترى المحجور عليه أو اقترض + +192 +00:24:44,300 --> 00:24:51,200 +من رشيد وقبض بإذن البائع أو المقرض وإيه وتالي + +193 +00:24:51,200 --> 00:24:56,800 +فالمأخوذ أي المبيع أو المال المقترض في يده أي في + +194 +00:24:56,800 --> 00:25:02,660 +يد المحجور عليه قبل المطالبة له برده أو أتلفه بقصد + +195 +00:25:02,660 --> 00:25:08,360 +فلا ضمانة في الحال ولا بعد فك الحجر سواء علي ما + +196 +00:25:09,090 --> 00:25:16,310 +حاله من عامله أو جهله كلام في غاية النفاسة الآن + +197 +00:25:16,310 --> 00:25:22,310 +صورة المسألة ذهب + +198 +00:25:22,310 --> 00:25:28,350 +بقى المحجور عليه بسبب السفه إلى تاجر إلى السجة + +199 +00:25:28,350 --> 00:25:33,270 +صاحب الأدوات المنزليةبالمناسبة أنا بذكر السجن لإنه + +200 +00:25:33,270 --> 00:25:37,190 +رجل طيب يعني مش بدنا نروج ال إيه و ما شاء الله + +201 +00:25:37,190 --> 00:25:45,550 +جلوا تجاري بلدنا هناس خيار كيران أينا .. الآن لو + +202 +00:25:45,550 --> 00:25:51,170 +افترضنا هذا المحجور ذهب فاشترا .. اشترا متاعا .. + +203 +00:25:51,170 --> 00:25:52,150 +اشترا مثلا + +204 +00:25:55,280 --> 00:26:05,240 +خلّيها أصغر شوية اشترى فرشة للأسنان كهربائية فلمّا + +205 +00:26:05,240 --> 00:26:11,160 +أخدها .. لما قبضها أضلها + +206 +00:26:11,160 --> 00:26:18,870 +فقدها ضاعت منهبعد أن قبضها وفارقة .. فارقة المجلس + +207 +00:26:18,870 --> 00:26:25,050 +.. فارقة المجلس .. أيوة .. ضلها وفقدها هذه صورة + +208 +00:26:25,050 --> 00:26:31,360 +الصورة الثانيةراح على ايه؟ على جارهم أبو فلان علم + +209 +00:26:31,360 --> 00:26:36,740 +ان أبا فلان صاحب مال فدج علي وجالله يا عمي انا + +210 +00:26:36,740 --> 00:26:41,280 +حقيقة فلان جالله باعرف ات جالله ممكن تعطيني قرض + +211 +00:26:41,280 --> 00:26:48,460 +خمسمائة دين اه قرض إحسان ليس لبويا فأعطاه أخد + +212 +00:26:48,460 --> 00:26:55,510 +الخمسمية قبل ما يصل البيت ضيعهاالان اشتر سلعة و + +213 +00:26:55,510 --> 00:27:04,490 +اضلها و ضيعها و اقترض مالا و ضيعه ايوة يا ترى ضمان + +214 +00:27:04,490 --> 00:27:12,450 +.. ضمان .. ضمان المبيع على من و ضمان المال .. + +215 +00:27:12,450 --> 00:27:17,750 +المال على من في الظروف العادية عندما يكون ناصح + +216 +00:27:17,750 --> 00:27:23,770 +العقل عندما يكون رشيدااتركينا عندما يكون رشيدا + +217 +00:27:23,770 --> 00:27:29,890 +واخد السلعة وفارق المجلس + +218 +00:27:29,890 --> 00:27:37,190 +العقد يقع ضمانها عليه لا على البائع ولو أنه قبض + +219 +00:27:37,190 --> 00:27:44,910 +مالا من الدائن ثم أضله بعد الفراق فإن ضمانه يقع + +220 +00:27:44,910 --> 00:27:50,770 +عليه لا على الدائنلكن في المحجورها عليه قالوا + +221 +00:27:50,770 --> 00:27:58,430 +يقعوا على البائع على السجّة وعلى المقرد في الأصح + +222 +00:27:58,430 --> 00:28:04,110 +.. في الأصح فعلا يعني بتخلي الإنسان يرتاح قلنا و + +223 +00:28:04,110 --> 00:28:09,750 +لماذا؟ قلنا لماذا؟ قالوا لأنه .. إيه؟ لأنه بدى + +224 +00:28:09,750 --> 00:28:16,690 +منهما تقصير في التثبتكان ينبغي أن يتثبت كل واحد + +225 +00:28:16,690 --> 00:28:24,990 +منهما من هذا هل هو سفيه محجور عليه أم هو رشيد يملك + +226 +00:28:24,990 --> 00:28:33,010 +التصرف بإرادته فلما بدأ منهم تقصير كان الضمان + +227 +00:28:33,010 --> 00:28:43,810 +عليهم نعم لكن هذا على الأصح هذا على الأصحبيقولوا + +228 +00:28:43,810 --> 00:28:52,630 +وفي مقابل الأصحي وهو الصحيح أنه يفرقه بينما + +229 +00:28:52,630 --> 00:29:04,470 +إذا علم من حاله أنه سفيه ثم مضى كل واحد منهما عافي + +230 +00:29:04,470 --> 00:29:13,380 +معاملتهو بينما إذا جهلا أنه سفيه فإيه فبذلا له + +231 +00:29:13,380 --> 00:29:21,140 +المبيع و القرض أما الصورة الأولى فيقع الضمان عليهم + +232 +00:29:21,140 --> 00:29:26,060 +انت إيش بتتوقع و أنت عارف أنه سفيه، بتتوقع ماذا؟ + +233 +00:29:26,370 --> 00:29:36,050 +تتوقع أن يضيع مبيعه أو يطلفه وأن يضل ماله ويضيعه؟ + +234 +00:29:38,780 --> 00:29:46,960 +أما إذا كان جهلا ذلك يقع الضمان عليه ثم لا نسلم + +235 +00:29:46,960 --> 00:29:54,340 +أنا في ظني أن هذا هو الأرض الأرض أعلى نفسي والإيه + +236 +00:29:54,340 --> 00:29:59,660 +والأوفر قبولا من إيه مما هو أصح عند إيه عند + +237 +00:29:59,660 --> 00:30:05,660 +الأصحابوذلك يا بنات الطيبات لو كلفنا كل بائع ان + +238 +00:30:05,660 --> 00:30:13,180 +يدرس الحالة الصحية والاجتماعية للمشتري اولا حظ + +239 +00:30:13,180 --> 00:30:17,660 +كبير من الناس لا يقبل ايش انا جاي اتحقق معايا و + +240 +00:30:17,660 --> 00:30:21,700 +تروح تسأل زي ايه زي الخاطب اللي بيسأل عن ايه او زي + +241 +00:30:21,700 --> 00:30:26,900 +المكتوبة اللي تسأل عن خاطبها هو ايه بالناس هو كذا + +242 +00:30:26,900 --> 00:30:34,480 +هو كيف هذا الكلامولذلك يعني عدد من الناس لا يقبل، + +243 +00:30:34,480 --> 00:30:40,840 +ثم الكل يعدوا هذا التكليف محرجا لهم ومشقا لهم، لا + +244 +00:30:40,840 --> 00:30:47,240 +يطيقونه، لا يستطيعونه، وحسب الإنسان القرائن + +245 +00:30:47,240 --> 00:30:53,330 +الموجودة التي تتراء على الإنسان أثناء مجلس العقداه + +246 +00:30:53,330 --> 00:30:57,270 +يتفرس فيه، هل هو سوي العبارة، هل هو كذا، هل هو + +247 +00:30:57,270 --> 00:31:01,950 +كذا، إذا رأى قرائن الضعف والطيش والكذا، يمسك، لكن + +248 +00:31:01,950 --> 00:31:07,750 +إذا رأاه، اه كسائر الأسوياء، يمضي، يمضي، ثم بعد + +249 +00:31:07,750 --> 00:31:15,720 +ذلك، اه لماذا، أليس المؤاخذ بالأولى، الولي؟أه + +250 +00:31:15,720 --> 00:31:20,920 +الولي الذي ترك العنانة .. ترك العنانة لإيه لسفيه + +251 +00:31:20,920 --> 00:31:26,720 +أن يخادع الناس و أن يأخذ أموالهم؟ تمام ثم قال و + +252 +00:31:26,720 --> 00:31:33,700 +يصح بإذن الولي نكاحه .. أه أحيانا الولي أدر الناس + +253 +00:31:33,700 --> 00:31:41,100 +.. الولي الفاضل أدر الناس بموليهأدرى الناس بسفيه + +254 +00:31:41,100 --> 00:31:46,880 +أحيانا السفه فقط يكون في المال لكن الشاب السفيه + +255 +00:31:46,880 --> 00:31:52,880 +هذا يرشح رحمة على أمه وعلى أخواته وعلى الصبي + +256 +00:31:52,880 --> 00:31:58,940 +الصغار والجوار الصغار فهو يعلم أنه رقيق وأنه مطوع + +257 +00:31:58,940 --> 00:32:06,170 +وأنه آمن بالنسبة للزوجةواضح؟ فيمكن عند اذن .. ايوة + +258 +00:32:06,170 --> 00:32:14,270 +ان يقبل نكاح السفيه اه باذن و تحت ارشادي وليه .. + +259 +00:32:14,270 --> 00:32:19,070 +اين؟ قالوا + +260 +00:32:19,660 --> 00:32:26,480 +لاتصرف المالي في الأصحى، الأصحى أنه لو تصرف ببيع + +261 +00:32:26,480 --> 00:32:33,420 +أو شراء أوهبة أو وصية من ماله لحق الغير، بإذن وليه + +262 +00:32:33,420 --> 00:32:40,850 +لا يصح ذلك، ليش؟ لأن الحجرةليس بقرار من الولي + +263 +00:32:40,850 --> 00:32:47,710 +الحجر تقرر بدليل من الشرع فلا يملك الأولياء جميعا + +264 +00:32:47,710 --> 00:32:53,910 +أن يتعاموا عليه وأن يعاندوا أو يكابروا واضح الأمر؟ + +265 +00:32:53,910 --> 00:33:00,790 +ولذلك لو أذن الولي له بالتصرف المالي فإن التصرف + +266 +00:33:00,790 --> 00:33:07,250 +المالي في الأصح يقع باطلاوالثاني قالوا يصحوا قياسا + +267 +00:33:07,250 --> 00:33:12,790 +على النكاح واستثنى + +268 +00:33:12,790 --> 00:33:22,350 +من ذلك مسائل فإنه يطلق على بطلان + +269 +00:33:22,350 --> 00:33:28,210 +التصرف عليها منها ما لو وجب عليه قصاص راح قتل + +270 +00:33:28,210 --> 00:33:36,030 +إنسان معصوم قتل إنسان معصومأه فإيه؟ فبادر هذا + +271 +00:33:36,030 --> 00:33:42,470 +السفيه بنفسه دون إذن وليه إلى ولي الدم وقال لهم و + +272 +00:33:42,470 --> 00:33:46,390 +الله انتوا مش عارفين ان انا غلبان و محجور عليا و + +273 +00:33:46,390 --> 00:33:53,490 +كده و انا فأرقوا بحاله يعنيراجل نص عاجل فإحنا كذا + +274 +00:33:53,490 --> 00:34:00,870 +.. فالناس الكبار يعني ف .. فقبلوا منه الصلحة على + +275 +00:34:00,870 --> 00:34:07,510 +مال سواء بقدر الدية أو بما يزيد على الديان و يجوز + +276 +00:34:07,510 --> 00:34:12,250 +الصلح بما يزيد على الديان فالصلح جائز بين المسلمين + +277 +00:34:12,250 --> 00:34:19,740 +إلا صلحة حرم حلالاأو أحلى حرامة فلو أن هذا مباشرة + +278 +00:34:19,740 --> 00:34:24,200 +بدون إذن الولي راح لأولياء الدم ولم يزل بهم حتى + +279 +00:34:24,200 --> 00:34:29,540 +صلاحهم على مال بقدر الدية أو بما يزيد عليها يصح + +280 +00:34:29,540 --> 00:34:34,920 +تصرفه أم لا؟ قالوا هذا استثناء يصح التصرف في .. + +281 +00:34:34,920 --> 00:34:39,660 +قلنا إيش هالتناقض هذا؟ قالوا لا ليس بتناقض .. ليس + +282 +00:34:39,660 --> 00:34:47,090 +بتناقضاحنا بنقول التصرفات المالية ممنوع منها .. + +283 +00:34:47,090 --> 00:34:54,470 +ممنوع منها لأجل مصلحة نفسه فإذا الآن لا تدركوا + +284 +00:34:54,470 --> 00:35:00,530 +مصلحة النفس والسلامة إلا ببذل المال فأي الكفتين + +285 +00:35:00,530 --> 00:35:07,710 +أرجح؟ أن نحافظ على نفسه أم نحافظ على ماله؟ولذلك + +286 +00:35:07,710 --> 00:35:15,590 +نقدّم مصلحة النفس ولذلك في الترتيب المعهود من قبل + +287 +00:35:15,590 --> 00:35:20,550 +الأئمة للمقاصد الكلية .. إيش التدرج؟ حفظ الدين + +288 +00:35:21,290 --> 00:35:29,190 +والنفس و العقل و النسل و إيش؟ إذا المال آخرها .. + +289 +00:35:29,190 --> 00:35:33,850 +المال آخرها يعني الدين أشرفها إذا تعرضت دينه مع + +290 +00:35:33,850 --> 00:35:41,850 +النفس فالنفس فده الدين و إذا تعرضت مقصد النفس مع + +291 +00:35:41,850 --> 00:35:49,680 +العقل فالنفس إيه؟ يعني اشرب الخمر و لا قتلتكوالخمر + +292 +00:35:49,680 --> 00:35:57,260 +معطبة للعقل، يشربها ولا يموت؟ وجوبا، وجوبا، واضح + +293 +00:35:57,260 --> 00:36:04,480 +الأمر؟قولولي واضح ولا لأ؟ اذا واضح جدا اننا اثرنا + +294 +00:36:04,480 --> 00:36:10,360 +النفس وقدمناها على العقل لكن ايش؟ بالنسبة ايه؟ + +295 +00:36:10,360 --> 00:36:17,100 +بالنسبة لإيه؟ للنفس ام المال؟ واحد اه واحد قالله + +296 +00:36:17,100 --> 00:36:21,780 +بقتلك او تعطيني الف دينار اعطيه الفين وما يقتلكاش + +297 +00:36:21,780 --> 00:36:26,080 +وبعدين انت بتنتصر الى القضاء وتسترد مالك لكن احفظ + +298 +00:36:26,080 --> 00:36:34,230 +مهشتك صحيح ولا لأ؟ اي نعمهذه مسألة ومسألة أخرى ما + +299 +00:36:34,230 --> 00:36:40,510 +لو سمع قائلا يقول يا أهل الضيعة يا أهل حي الصبراء + +300 +00:36:40,510 --> 00:36:46,610 +أو حي الرمال الجنوبي ضللت مالي فمن وجده ورده إلي + +301 +00:36:46,610 --> 00:36:52,490 +فله مئتا دينار سمعها السهفي وشطرين السفهات يعني + +302 +00:36:52,490 --> 00:37:01,840 +فراح ايش اه يعني بدأ يتجول كذا حتى وجد المالو على + +303 +00:37:01,840 --> 00:37:06,480 +طول على صاحب جالله هاي مالك عده لجاكة كامل فجالله + +304 +00:37:06,480 --> 00:37:10,320 +هاي ال 200 دينار ان جول سفيه و هبيه لو مابنفعش + +305 +00:37:10,320 --> 00:37:15,480 +ياخدها ولا ياخدها .. ياخدها لإنه ايه من التصرفات + +306 +00:37:15,480 --> 00:37:19,280 +مش جابلي شوية جولنا الهبة يقبلها وتصرف .. ايه نعم + +307 +00:37:19,280 --> 00:37:27,020 +ثمإذا .. إيه؟ ومنها ما لو قبض دينه بإذن وليه، أيضا + +308 +00:37:27,020 --> 00:37:33,280 +يصحوا ومنها ما لو وقع بأسر ففدى نفسه بمال صح منه + +309 +00:37:33,280 --> 00:37:39,260 +ومنه ما لو اضطر يعني وقع فيه مخمصة مهلكة ولاجى + +310 +00:37:39,260 --> 00:37:43,500 +واحد فيش يغيره .. فيش يغيره بيبيع ساندويتشات فلافن + +311 +00:37:44,080 --> 00:37:48,300 +وجالله السندويش بمئة دينار ان انا ماكلش سندويشة + +312 +00:37:48,300 --> 00:37:52,980 +هيموت يدفع المية وياكل السندويشة استبقاء لنفسه ولا + +313 +00:37:52,980 --> 00:38:01,880 +يموت اذا اينا مش في الامتحان تكتب سندويشة فلافة ثم + +314 +00:38:01,880 --> 00:38:08,980 +قال ولا يصح اقراره بدين قبل الحجر او بعده هذه + +315 +00:38:08,980 --> 00:38:15,830 +مسألة الرجل شفاف ونزيهراح على ايه؟ على المحكمة + +316 +00:38:15,830 --> 00:38:19,830 +الشرعية ودخل بدأ أدخل على القاضي قال له سامحوله + +317 +00:38:19,830 --> 00:38:25,270 +قال له يا سيد القاضي أنا حقيقة راجل منصف وشفاف و + +318 +00:38:25,270 --> 00:38:31,510 +بخاف الله سبحانه وتعالى فأقر بأن لجارنا فلان في + +319 +00:38:31,510 --> 00:38:40,770 +ذمتي الف دينار هل يصح اقراره؟ليش؟ لأنه بمنزلة ما + +320 +00:38:40,770 --> 00:38:46,570 +لو تصدق بالألف دينار لإن الإقرار بمال تصرف مالي + +321 +00:38:46,570 --> 00:38:52,410 +والتصرف المالي يتنافى مع الحجر الحجر يمنع كل تصرف + +322 +00:38:52,410 --> 00:38:58,190 +مالي فلا يصح إقراره وكذا لا يصح إقراره باطلاف + +323 +00:38:58,190 --> 00:39:04,510 +المال يا سيد الشيخ أنا سرجت بسكالية جارنا و بعد ما + +324 +00:39:04,510 --> 00:39:11,800 +شوّطت عليه وكذا تركتهتركته مثلا .. مثلا هذا يلزمه + +325 +00:39:11,800 --> 00:39:18,720 +.. إيش؟ يلزمه ضمانه .. يلزمه ضماء .. ضمانه فهل يصح + +326 +00:39:18,720 --> 00:39:25,280 +هذا الإقرار؟ لا يصح .. لأنه تصرف مالي سبحانك اللهم + +327 +00:39:25,280 --> 00:39:30,380 +وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94_raw.json b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..e7db56fa95a1e98a08af49aaa5032e46b9cdc367 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 4829, "start": 20.77, "end": 48.29, "text": "إن الحمد لله نحمده و نستعينه و نستغفره و نعود بالله من شرور أنفسنا وسيئات أعمالنا من يهدي الله فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله إلا الله وحده لا شريك له و أشهد أن محمدا عبده و رسوله و بعده", "tokens": [28814, 1863, 21542, 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a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V0wc7lBuTFw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V0wc7lBuTFw.srt new file mode 100644 index 0000000000000000000000000000000000000000..b4d2173012427d5a269574d3eb9ea8aff8f0cc28 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V0wc7lBuTFw.srt @@ -0,0 +1,1419 @@ +1 +00:00:20,910 --> 00:00:25,890 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,890 --> 00:00:31,370 +بالله من شرور أنفسنا و سيئات أعمالنا من يهد الله + +3 +00:00:31,370 --> 00:00:37,490 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:37,490 --> 00:00:43,650 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:43,650 --> 00:00:50,820 +رسوله و بعده بعد الحديث عن الشركة من جهة معناها + +6 +00:00:50,820 --> 00:00:59,440 +ودليل مشروعيتها نتحدث عن أنواعها قال الإمام النووي + +7 +00:00:59,440 --> 00:01:07,000 +رحمه الله تعالى في منهاجه هي أنواع أي الشركة أنواع + +8 +00:01:07,000 --> 00:01:18,810 +ثم راح يبِن أول أنواعها بحسب خطته أو بحسب منهاجه في + +9 +00:01:18,810 --> 00:01:27,970 +كتابه القيم فقال شركة الأبدان شركة الأبدان هي أول + +10 +00:01:27,970 --> 00:01:33,950 +أنواع الشركة التي بدأ هذا الإمام الهمام الحديث + +11 +00:01:33,950 --> 00:01:42,950 +عنها الأبدان جمع بدن وهو المعهود في أذهاننا صمت + +12 +00:01:42,950 --> 00:01:52,350 +شركة الأبدان بهذا الاسم لأنها قائمة على الجهد + +13 +00:01:52,350 --> 00:02:01,210 +المبذول من الأبدان بين الشركاء وعندما + +14 +00:02:02,090 --> 00:02:08,950 +يسمع الإنسان شركة الأبدان يتبادر إلى ذهنه أنها + +15 +00:02:08,950 --> 00:02:15,990 +مقصورة على الجهد البدني، لا على المال وهذا هو + +16 +00:02:15,990 --> 00:02:22,990 +الفهم الصحيح شركة الأبدان قائمة على الجهد البدني + +17 +00:02:22,990 --> 00:02:26,430 +من + +18 +00:02:26,430 --> 00:02:30,550 +قبل الشركاء من غير أن يكون بينهما مال + +19 +00:02:34,130 --> 00:02:41,290 +وذكر لنا مثالا فقال كشركة الحمالين والحمالون جمع + +20 +00:02:41,290 --> 00:02:50,130 +حمال وهم صنف من الناس يعملون + +21 +00:02:50,130 --> 00:03:00,030 +بحمل الناس وحمل متاعهم إما على ظهور أنفسهم أو + +22 +00:03:00,030 --> 00:03:08,960 +بأيديهم وإما على مراكبهم على مطاياهم من السيارات أو + +23 +00:03:08,960 --> 00:03:16,420 +الدواب كالبغالي والحمير أو العربات وما شابه ذلك + +24 +00:03:16,420 --> 00:03:25,900 +فإنهم يقدمون هذا الجهد لمن يحتاجه في مقابل مال في + +25 +00:03:25,900 --> 00:03:34,260 +مقابل مال فشركة الحمالين تؤذن بأن يتفق اثنان من + +26 +00:03:34,260 --> 00:03:41,380 +أصحاب هذه المهنة على أن يعمل كل واحد يعمل في + +27 +00:03:41,380 --> 00:03:50,710 +المهنة نفسها لكن في ميدانه مدة يوم أو يومين أو أكثر + +28 +00:03:50,710 --> 00:04:03,890 +من ذلك ثم يكون الكسب بينهما يكون الكسب من جراء ما + +29 +00:04:03,890 --> 00:04:10,770 +يحملون بينهما عندما + +30 +00:04:10,770 --> 00:04:18,980 +ذكر الإمام شركة الحمالين يذكرها على سبيل المثال لا + +31 +00:04:18,980 --> 00:04:26,580 +على سبيل الحصر فشركة الأبدان أوسع من أن تنحصر في + +32 +00:04:26,580 --> 00:04:33,000 +شركة الحمالين لكن الإمام رحمه الله تعالى ذكر + +33 +00:04:33,000 --> 00:04:41,080 +الحمالين مثالا ولذلك يمكن مثلا لإثنين أو ثلاثة من + +34 +00:04:41,080 --> 00:04:43,940 +الصيادين أن يشتركوا + +35 +00:04:46,420 --> 00:04:58,380 +فكل واحد يصيد ثم ما يصاد مدة يوم يكون شركة بينهم + +36 +00:04:58,380 --> 00:05:09,880 +وكذلك يمكن أن يشترك ثلاثة أو أربعة أو أكثر من ذلك في + +37 +00:05:09,880 --> 00:05:17,380 +الاحتشاش .. الاحتشاش من أرض المواد يعني مثلا أرض + +38 +00:05:17,380 --> 00:05:24,560 +مملوكة للدولة وليست ممنوحة لأحد من رعاياها لإيه؟ + +39 +00:05:24,560 --> 00:05:31,800 +ليستثمرها ولينتفع منها، لا إنما هي أرض مهملة فالله + +40 +00:05:31,800 --> 00:05:37,100 +جل وعلا ينزل عليها الغيث فتنبت الكلأ فالكلأ هذا + +41 +00:05:37,100 --> 00:05:44,060 +يعني متروك إن لم يحتش فإنه يجف ثم تذروه الرياح + +42 +00:05:44,060 --> 00:05:49,780 +فثلاثة اثنان مثلا أو ثلاثة أو أربعة المهم اتفقوا + +43 +00:05:49,780 --> 00:05:55,940 +على أن يأتوا الأرض الموات ويحتشوا ثم يبيعوا هذا + +44 +00:05:55,940 --> 00:06:02,820 +الحشيش ويجعلون ما بينهم أو يجعلون ثمن هذا الحشيش + +45 +00:06:02,820 --> 00:06:08,380 +بينهم شركة و + +46 +00:06:08,380 --> 00:06:16,980 +وكذلك الاحتطاب بعدها قال وسائر المحترفة يعني ومن + +47 +00:06:16,980 --> 00:06:27,220 +جملة شركة الأبدان المحترفة المحترفة جمع محترف وهو + +48 +00:06:27,220 --> 00:06:33,740 +صاحب الصناعة صاحب المهنة صاحب الحرفة كالنجار مثلا + +49 +00:06:33,740 --> 00:06:40,580 +أو الحداد أو الخياط أو القصار القصار هنا ليس + +50 +00:06:40,580 --> 00:06:47,580 +المعنى المشتهر عندنا هو الذي يقصر جدران البيوت أو + +51 +00:06:47,580 --> 00:06:54,650 +كذا القصار هو الصباغ الذي يصبغ الثياب فهؤلاء أصحاب + +52 +00:06:54,650 --> 00:07:04,990 +مهنة بيقول وسائر المحترفة أن يشترك اثنان من أصحاب + +53 +00:07:04,990 --> 00:07:12,830 +الحرفة على أن يعمل كل واحد منهم بحرفته ثم يكون + +54 +00:07:12,830 --> 00:07:21,760 +الكسب بينهما ثم يكون الكسب بينهما لكن في هذه + +55 +00:07:21,760 --> 00:07:28,060 +الجزئية زيادة بيان يقول صاحبنا رحمه الله ليكون + +56 +00:07:28,060 --> 00:07:36,340 +بينهما كسبهما متساويًا أو متفاوتًا ليكون بينهما + +57 +00:07:36,340 --> 00:07:45,140 +كسبهما متساويًا أو متفاوتًا إذا هذا + +58 +00:07:45,140 --> 00:07:47,520 +الكلام يدعون إلى المفصل + +59 +00:07:50,520 --> 00:07:58,440 +فمثلا يتفق اثنان من أصحاب الحرف أن يعمل كل واحد + +60 +00:07:58,440 --> 00:08:06,860 +منهم بحرفته كأن يتفق اثنان + +61 +00:08:06,860 --> 00:08:17,950 +من الخياطين بأن يعمل كل واحد منهم في ميدانه أو + +62 +00:08:17,950 --> 00:08:29,680 +موقعه مدة يوم أو مدة شهر ثم يكون الكسب بينه وبين + +63 +00:08:29,680 --> 00:08:38,760 +شريكه بحسب ما يتفقان بحسب ما يتفقان إما مناصفة + +64 +00:08:38,760 --> 00:08:46,400 +وإما مُثَالَفة يعني إما على التساوي والسواء وإما على + +65 +00:08:46,400 --> 00:08:54,170 +التفاوت كأن يكون أحدهما يأخذ ثلثا والآخر يأخذ ثلثين + +66 +00:08:54,170 --> 00:09:04,910 +ثم بعدها قال مع اتفاق الصنعة أو اختلافها إذا أضاف + +67 +00:09:04,910 --> 00:09:11,530 +لنا معطى جديدا أن شركة الأبدان ليست بالضرورة أن + +68 +00:09:11,530 --> 00:09:18,530 +تنحصر أن تنحصر الشركة في رجلين أو ثلاثة + +69 +00:09:21,310 --> 00:09:28,670 +متخصصين بمهنة واحدة أن يكون ثلاثتهم من الخياطين أو + +70 +00:09:28,670 --> 00:09:35,270 +أن يكون ثلاثتهم من الحدادين أو من النجارين، لا بل + +71 +00:09:35,270 --> 00:09:43,030 +شركة الأبدان من صورها أن يشترك أصحاب مهن مختلفة + +72 +00:09:44,280 --> 00:09:49,800 +اثنان فصاعدا يعني اثنان أو ثلاثة أو أربعة كأن يكون + +73 +00:09:49,800 --> 00:09:58,800 +أحدهم خياطا والآخر نجارا والثالث حدادا والرابع + +74 +00:09:58,800 --> 00:10:07,640 +صباغا ويعمل كل واحد من هؤلاء في حرفته يوما مثلا أو + +75 +00:10:07,640 --> 00:10:15,120 +أكثر من ذلك ليكون الكسب شركة بينهم بحسب ما يتفقون + +76 +00:10:17,990 --> 00:10:22,890 +أن إما أن يكون .. أن يكون .. أن تكون حظوظهم من + +77 +00:10:22,890 --> 00:10:28,890 +الأرباح أو من الكسب متساوية أو أن تكون حظوظهم من + +78 +00:10:28,890 --> 00:10:35,230 +الكسب متفاوتة ومع + +79 +00:10:35,230 --> 00:10:45,210 +ذلك وحتى تتم الفائدة نقول بأن العلماء ذكروا لشركة + +80 +00:10:45,210 --> 00:10:52,050 +الأبدان ثلاث صور الصورة الأولى إذا اشترك اثنان أو + +81 +00:10:52,050 --> 00:10:59,950 +أكثر فيما يكتسبونه بأيديهم كالصناعي من الخياطين أو + +82 +00:10:59,950 --> 00:11:06,570 +النجارين أو الحدادين على أن يعملوا في صناعتهم فما + +83 +00:11:06,570 --> 00:11:12,390 +رزق الله تعالى فهو بينهم هذه الصورة الأولى واضحة + +84 +00:11:12,390 --> 00:11:17,430 +أم يحتاج أمرها أن أزيدها بيانا؟ واضحة؟ + +85 +00:11:20,030 --> 00:11:24,970 +حاضر إذا الصورة + +86 +00:11:24,970 --> 00:11:31,750 +الأولى ثلاثة من الخياطين أو ثلاثة من الحدادين + +87 +00:11:31,750 --> 00:11:40,170 +يجتمعون ويعزمون على الشركة يعمل كل واحد بمفرده مدة + +88 +00:11:40,170 --> 00:11:48,560 +يوم مثلا أو يومين أو يومين فما يكسبه كل واحد يضمه + +89 +00:11:48,560 --> 00:11:57,660 +إلى كسب الآخر ويكون مجموع ما يكتسبونه بينهم بحسب + +90 +00:11:57,660 --> 00:12:04,180 +ما يتفقون إما بالسوية وإما على التفاوت الذي اتفقوا + +91 +00:12:04,180 --> 00:12:10,940 +عليه واضح الصورة الثانية إذا شترك اثنان أو ثلاثة + +92 +00:12:11,820 --> 00:12:16,960 +الصورة الثانية إذا اشترك اثنان أو ثلاثة فيما + +93 +00:12:16,960 --> 00:12:23,780 +يكتسبونه من المباح فيما يكتسبونه من الفعل المباح + +94 +00:12:23,780 --> 00:12:31,740 +كالحطب والحشيش والثمار يعني كليحت شاش وهذا أدق + +95 +00:12:31,740 --> 00:12:38,840 +كليحت شاش وليحت طاب وجني الثمار المأخوذة من الجبال + +96 +00:12:38,840 --> 00:12:47,670 +غير المملوكة لأحد من الناس يعني ليست ثمار بستان + +97 +00:12:47,670 --> 00:12:55,070 +فلان أو علان لا هناك مثلا بعض يعني الأشجار تنبت + +98 +00:12:55,070 --> 00:13:04,370 +تنبت يرعاها الله جل وعلا دون أن يتعهدها شخص بعينه + +99 +00:13:04,370 --> 00:13:11,220 +وهي في بلاد الله الواسعة من أرض الموات من أرض + +100 +00:13:11,220 --> 00:13:19,640 +الموات وهذا ليس غريبا يعني أحيانًا نحن في قطاعنا + +101 +00:13:19,640 --> 00:13:27,660 +الصغير ليس هناك أرض موات لكن مثال تقريبي أحيانًا + +102 +00:13:27,660 --> 00:13:31,540 +مثلًا في المقابر + +103 +00:13:33,350 --> 00:13:40,910 +مثلا بعض أهل الإحسان يزرعون أشجار مثمرة كأشجار + +104 +00:13:40,910 --> 00:13:47,570 +الزيتون مثلا والآن الموسم موسم الزيتون فمثلا اثنان + +105 +00:13:47,570 --> 00:13:54,630 +من الفقراء اتفقوا فيما بينهم أن يأتي يعني إلى شجرتي + +106 +00:13:54,630 --> 00:14:03,570 +زيتون فيجنيا ثمرها ويبيعانها ليقتسما ثمنها أو + +107 +00:14:03,570 --> 00:14:12,130 +ليقتسما كسبهما بحسب ما يتفقان إما بالسوية وإما + +108 +00:14:12,130 --> 00:14:18,430 +على التفاوت لواحد مثلا ثلثان + +109 +00:14:18,430 --> 00:14:19,810 +وللآخر ثلث + +110 +00:14:23,370 --> 00:14:28,210 +فهذه الصورة الشركة + +111 +00:14:29,350 --> 00:14:38,930 +قامت على فعل مباح على فعل مباح في إيه يعني في أرض + +112 +00:14:38,930 --> 00:14:43,610 +الموات كليحت طاب وليحت شاشة وجني الثمر كما ذكر + +113 +00:14:43,610 --> 00:14:51,270 +صاحبنا أو كما ذكر العلماء من إيه من الأشجار التي + +114 +00:14:51,270 --> 00:14:56,820 +هي على الجبال أو في أرض الموات الصورة الثالثة إذا + +115 +00:14:56,820 --> 00:15:02,900 +اشترك اثنان أو أكثر وكانوا على حرفة مختلفة كأن + +116 +00:15:02,900 --> 00:15:09,180 +يكون أحدهم خياطا والثاني نجارا والثالث حدادا وما + +117 +00:15:09,180 --> 00:15:19,030 +يرزقونه يجعلونه بينهم بعد هذا البيان نريد أن نتعرف + +118 +00:15:19,030 --> 00:15:25,050 +على حكم شركة الأبدان في ظن أن الشركة باتت واضحة + +119 +00:15:25,050 --> 00:15:32,850 +شركة الأبدان هي شركة الأموال، هل هذا صحيح؟ خطأ، + +120 +00:15:32,850 --> 00:15:40,730 +إذا ما هو الصحيح؟ شركة الأبدان قائمة على إيه؟ على + +121 +00:15:40,730 --> 00:15:48,850 +العمل المبذول من الأبدان، من الأشخاص، واضح؟ على أن + +122 +00:15:48,850 --> 00:15:53,990 +يكون الكسب المدرك + +123 +00:15:53,990 --> 00:16:01,790 +والمجتنى من هذه الأعمال بينهم بحسب ما يتفقون سواء + +124 +00:16:01,790 --> 00:16:10,870 +اتفقت أعمال الشركاء أو اختلفت وسواء اتفقوا على + +125 +00:16:10,870 --> 00:16:19,570 +مناصفة الرِئيس الكسبي أو اتفقوا على التفاوت ما هو + +126 +00:16:19,570 --> 00:16:26,030 +حكم هذه الشركة يا ترى عند الشافعية رحمهم الله ورحم + +127 +00:16:26,030 --> 00:16:33,010 +الله علمائنا أجمعين ما هو حكم هذه الشركة الإمام + +128 +00:16:33,010 --> 00:16:41,450 +النووي رحمه الله تعالى أفسح بأنها شركة باطلة لكنه + +129 +00:16:41,450 --> 00:16:48,930 +لم يعجل لنا ذكر الحكم حتى ذكر شركة المفاوضة ثم + +130 +00:16:48,930 --> 00:16:57,070 +شركة الوجوه وبعد أن ذكر الثلاثة الأنواع قال وكلها + +131 +00:16:57,070 --> 00:17:03,680 +باطلة لكن يحصن بنا بعد أن نذكر كل نوع من أنواع + +132 +00:17:03,680 --> 00:17:10,680 +الشركة أن نبيّن حكمه وأن نؤيده بالدليل الذي + +133 +00:17:10,680 --> 00:17:12,900 +اعتمدوا في بطلانه + +134 +00:17:15,900 --> 00:17:23,460 +يعدون شركة الأبدان شركة باطلة شركة باطلة لا يجوز + +135 +00:17:23,460 --> 00:17:32,340 +للناس أن يصيروا إليها ولا أن يتخذوها سببا من أسباب + +136 +00:17:32,340 --> 00:17:39,580 +الرزق واضح الأمر ما هو دليل بطلانها + +137 +00:17:42,400 --> 00:17:50,820 +ذاكر الشافعية جملة من الأدلة منها أن شركة الأبدان + +138 +00:17:50,820 --> 00:17:56,840 +التي بيناها مبنية + +139 +00:17:56,840 --> 00:18:07,500 +على الغرر والغرر هو الخديعة والغبن الغرر الخديعة + +140 +00:18:07,500 --> 00:18:08,260 +والغبن + +141 +00:18:11,250 --> 00:18:19,290 +وذلك لأن الشركاء + +142 +00:18:19,290 --> 00:18:22,990 +في + +143 +00:18:22,990 --> 00:18:27,790 +الأغلب الغالب لا + +144 +00:18:27,790 --> 00:18:32,770 +يتحقق منهم + +145 +00:18:32,770 --> 00:18:36,050 +جهد + +146 +00:18:36,050 --> 00:18:38,170 +متساوٍ + +147 +00:18:41,150 --> 00:18:49,530 +كيف؟ فهذه الشركة مظنة أن يعمل أحد الشركاء وأن يقعد + +148 +00:18:49,530 --> 00:18:58,510 +أحدهم إما قاصداً القعود بِذِئابة أو أن يقعد لإيه؟ + +149 +00:18:58,510 --> 00:19:07,010 +لعذر مانع إما لمرضٍ أو لانشغال بأهل أو منعه مثلاً + +150 +00:19:07,010 --> 00:19:13,930 +خوف من سبع أو عدو أو ما شابه ذلك فإيه؟ فعند إذن + +151 +00:19:13,930 --> 00:19:19,590 +يعمل أحد الشركاء ولا يعمل الآخر ثم بعد ذلك هذا + +152 +00:19:19,590 --> 00:19:29,320 +الذي عمل يأتي بكسبه وإيه؟ ويشارك فيه أخاه ويمكن أن + +153 +00:19:29,320 --> 00:19:39,440 +ينشأ الغرر من صورة أخرى وهي أن يعمل مثلاً محمد و + +154 +00:19:39,440 --> 00:19:44,060 +أن يعمل أحمد فيكون + +155 +00:19:44,060 --> 00:19:47,960 +عمل محمد + +156 +00:19:47,960 --> 00:19:56,220 +أقل أو أكثر من عمل أحمد وبالتالي يكون الذي عمل + +157 +00:19:56,220 --> 00:20:06,630 +أكثر قد جاء بكسب أوفر وأكثر ومع ذلك فإنهم يقتسمون + +158 +00:20:06,630 --> 00:20:14,030 +هذا بالسوية أو على تفاوت فربما يأخذوا الذي بذل أقل + +159 +00:20:14,030 --> 00:20:21,930 +أكثر من الذي لقوة شخصيته لضرابة وفصاحة لسانه إلى + +160 +00:20:21,930 --> 00:20:22,870 +غير ذلك + +161 +00:20:25,870 --> 00:20:31,870 +والسبب الثاني لأنها شركة عريت عن مشترك في الحال + +162 +00:20:31,870 --> 00:20:39,390 +فوجب أن تكون باطلة قياساً على أصل متفق على بطلانه + +163 +00:20:39,390 --> 00:20:50,170 +وهو ما إذا اشترك فيما يستوهبانه هذا يحتاج إلى بيان + +164 +00:20:50,170 --> 00:20:53,170 +بيانه + +165 +00:20:54,300 --> 00:21:00,400 +أن هذه الشركة عندما + +166 +00:21:00,400 --> 00:21:06,680 +أبرم الشريكان العقدة + +167 +00:21:08,210 --> 00:21:17,270 +أبرماه لا على شيء وإنما على اتفاق مستقبل ربما + +168 +00:21:17,270 --> 00:21:24,890 +يشرعان فيه من الغد أو بعد الغد أو ربما يتفقان على + +169 +00:21:24,890 --> 00:21:30,980 +يوم أبعد يعني بعد خمسة أيام، بعد ستة أيام سنزاول + +170 +00:21:30,980 --> 00:21:38,560 +حرفتنا معاً يوماً كاملاً أو يومين وما نكسبه يكون + +171 +00:21:38,560 --> 00:21:46,080 +بيننا بالسوية إذا الشركة حال العقد كانت إيه؟ كان + +172 +00:21:46,080 --> 00:21:52,960 +محلها وموضوعها معدومة ثم أريد أن أقول + +173 +00:21:56,010 --> 00:22:03,430 +الشركة إذا أردنا أن نلحقها بأبواب الفقه هل نلحقها + +174 +00:22:03,430 --> 00:22:11,090 +بالعبادات؟ أجيبني هل نلحقها بالعبادات؟ لا والإجابة + +175 +00:22:11,090 --> 00:22:17,490 +صحيحة هل نلحقها بالأنكحة + +176 +00:22:17,490 --> 00:22:24,950 +وما يتبعها؟ يعني بكتاب النكاح والطلاق هل نلحقها + +177 +00:22:24,950 --> 00:22:31,630 +بالعقوبات؟ القصاص والحدود والتعذيرات؟ هل نلحقها + +178 +00:22:31,630 --> 00:22:38,770 +بالأقضية ووسائل الإثبات؟ إذا بما نلحقها أو بأي + +179 +00:22:38,770 --> 00:22:46,390 +أبواب الفقه نلحقها؟بالمعاملات الشركة هذه لصيقة + +180 +00:22:46,390 --> 00:22:54,230 +بالبيع والشراء أليس كذلك؟ وذلك أن ما يكسبانه أو ما + +181 +00:22:54,230 --> 00:23:01,670 +يصنعانه سيعرضانه إلى من يشتريه ثم يستحيلانه إلى + +182 +00:23:01,670 --> 00:23:12,440 +مال نقد إلى أثمان ليقتسموها أليس كذلك؟ إذن هي في + +183 +00:23:12,440 --> 00:23:20,940 +الأولى والآخرى تتبع عقد البيع تتبع عقد البيع سؤالي + +184 +00:23:20,940 --> 00:23:26,380 +لكن من خلال الدراسة السابقة للمساقات الفقهية هل + +185 +00:23:26,380 --> 00:23:33,900 +يجوز للإنسان أن يبيع متاعاً غائباً؟ وما هو الدليل؟ + +186 +00:23:33,900 --> 00:23:38,080 +الدليل قوله أن النبي الكريم صلى الله عليه وسلم لا + +187 +00:23:38,080 --> 00:23:44,380 +تبع ما ليس عندك ولم يرخص إلا في السلم والسلم له + +188 +00:23:44,380 --> 00:23:55,160 +شروط شديدة جداً لتنفي الجهالة حتى يحافظ على إخواني + +189 +00:23:55,160 --> 00:24:01,060 +المتعاقدين وعلى العلاقة الاجتماعية أن تبقى حميمة + +190 +00:24:01,060 --> 00:24:07,160 +بينهم واضح الكلام؟ والسلم على خلاف الأصل الأصل أن + +191 +00:24:07,160 --> 00:24:16,720 +كل غائب لا يجوز بيعه ولا تجوز إجارته أيضاً إذا هذه + +192 +00:24:16,720 --> 00:24:23,590 +الشركة مدمت أنها ملحقة بإيه؟ بالبيعات وهي إيه؟ وهي + +193 +00:24:23,590 --> 00:24:33,410 +من صور أو من جملة أحكام البيع والبيع لا يصح على + +194 +00:24:33,410 --> 00:24:40,590 +معدوم أو غائب فالشركة أيضاً لا تصح على معدوم أو + +195 +00:24:40,590 --> 00:24:47,600 +غائب الدليل الثالث ولأنها شركة في منافع أعيان + +196 +00:24:47,600 --> 00:24:55,840 +متميزة فوجب أن تكون باطلة ولأنها شركة في منافع + +197 +00:24:55,840 --> 00:25:02,860 +أعيان متميزة فوجب أن تكون باطلة في لقائنا السابق + +198 +00:25:02,860 --> 00:25:09,490 +ذكرت أن الشركة ينبغي أن تكون في مال مشاع يعني فيه + +199 +00:25:09,490 --> 00:25:17,310 +مال ينضم تنضم أجزاء الشركاء وينضم مال الشركاء إلى + +200 +00:25:17,310 --> 00:25:25,590 +بعضه على سبيل الشيوع بحيث أن كل واحد من الشركاء لا + +201 +00:25:25,590 --> 00:25:33,970 +يعرف عين متاعه أو عين يعني شئِه الذي يملك واضح + +202 +00:25:33,970 --> 00:25:39,070 +الأمر؟ اسمعنا هذا الدليل مرة أخرى بيقول ولأنها + +203 +00:25:39,070 --> 00:25:47,190 +شركة في منافع أعيان متميزة فوجب أن تكون باطلة فوجب + +204 +00:25:47,190 --> 00:25:53,510 +أن تكون باطلة أيش معنى هذا الكلام طيب + +205 +00:25:53,510 --> 00:25:56,690 +معلش أنا أبينه الآن + +206 +00:25:58,780 --> 00:26:03,340 +لما ذكرنا في اللقاء السابق بأن الشركة لا تصح إلا + +207 +00:26:03,340 --> 00:26:14,460 +في الشيوع في الشيوع هذه الشركة لا شيوع فيها وإنما + +208 +00:26:14,460 --> 00:26:25,830 +هي قائمة على التميز تميزِ ما يتبع الشركاء أليس + +209 +00:26:25,830 --> 00:26:37,310 +كذلك؟ أحمد عندما ارتحل ليخيط عرف عرف كم خطأ أليس + +210 +00:26:37,310 --> 00:26:47,440 +كذلك؟ وقطعا عرف ما يكسب وكذلك محمود لما ذهبيخيط + +211 +00:26:47,440 --> 00:26:55,040 +أيضاً أو يحدد أو ينجر فهو قد عرف ما الذي أنجزه أو + +212 +00:26:55,040 --> 00:26:59,760 +حققه في يومه أو في المدة التي اتفق عليها، أليس + +213 +00:26:59,760 --> 00:27:05,800 +كذلك؟ أليس هذا من قبيل إيه؟ من قبيل التميز، لا من + +214 +00:27:05,800 --> 00:27:12,240 +قبيل الشيوع، واضح الكلام؟ بخلاف ما لو كان إيه + +215 +00:27:12,240 --> 00:27:20,190 +اجتمعاه اجتمعاه معاً في خياطة ثوب مثلاً أو في صنع باب + +216 +00:27:20,190 --> 00:27:25,590 +من الحديد أو من النجارة من الخشب أه فهذا إيه فهذا + +217 +00:27:25,590 --> 00:27:33,350 +يعني يصنع جزء وهذا وهذا يغري والآخر يعني + +218 +00:27:33,350 --> 00:27:42,510 +مثلاً يضم الأجزاء الثالث مثلاً يضرب ال إيه الدصر وهي + +219 +00:27:42,510 --> 00:27:49,090 +المسامير أو البراغي وما شابه ذلك فهذا يعني جهد على + +220 +00:27:49,090 --> 00:27:56,670 +إيه على يعني متداخل مندمج غير متميز واضح لكنها + +221 +00:27:56,670 --> 00:28:02,910 +ليست كذلك هي إيه هي أن كل واحد يعمل في ميدانه ثم + +222 +00:28:02,910 --> 00:28:09,290 +ما إيه ثم الكسب يضم إلى بعضه وإيه ويختسمونه واضح + +223 +00:28:09,290 --> 00:28:16,740 +الكلام إذا الشيوع غير متحقق في الشركة وهو إيه؟ وهو + +224 +00:28:16,740 --> 00:28:22,760 +شرط صحة لها فلما غاب الشيوع وكان التميز انتفى شرط + +225 +00:28:22,760 --> 00:28:28,820 +الصحة الآن الصلاة من غير وضوء تصحوا؟ لا تصحوا لأن + +226 +00:28:28,820 --> 00:28:35,060 +الوضوء شرط صحة لها والشركة من غير شيوع لا تصحوا + +227 +00:28:35,060 --> 00:28:49,850 +كذلك لأن الشيوع شرط صحة فيها يكفي هذا حتى نتأخر + +228 +00:28:49,850 --> 00:28:54,830 +في المادة فروعها كثيرة نرتحل إلى نوع ثاني من أنواع + +229 +00:28:54,830 --> 00:29:00,130 +الشركة وهي شركة المفاوضة شركة المفاوضة + +230 +00:29:02,260 --> 00:29:08,440 +شركة المفاوضة وليس شركة المفوضة إذا هي بفتح ال + +231 +00:29:08,440 --> 00:29:17,100 +wow لا بكسرها وسميت مفاوضة من التفاوض في الحديث أي + +232 +00:29:17,100 --> 00:29:25,460 +الشروع فيه وقيل وقيل سميت بالمفاوضة + +233 +00:29:25,460 --> 00:29:34,440 +لأن كل واحد من الشريكين فوض أمره إلى صاحبه فوض أمره + +234 +00:29:34,440 --> 00:29:42,680 +إلى صاحبه وقيل إنها مأخوذة من الفوضى لكن الفوضى + +235 +00:29:42,680 --> 00:29:49,550 +هنا مش الشوشرة والمظاهرات والثورات لا الفوضى هنا أه + +236 +00:29:49,550 --> 00:29:54,970 +يحكمها المعنى اللغوي وهو المساواة الفوضى في + +237 +00:29:54,970 --> 00:30:01,930 +العربية تعني المساواة إذا هي مأخوذة من الفوضى التي + +238 +00:30:01,930 --> 00:30:07,850 +بمعنى المساواة لاعتبار المساواة في رأس المال + +239 +00:30:07,850 --> 00:30:15,550 +والربح والتصرف وغير ذلك وقيل هي مشتقة من الانتشار + +240 +00:30:15,550 --> 00:30:23,600 +يقال فاض الماء إذا إيش إذا انتشر واستفاد الخبر إذا + +241 +00:30:23,600 --> 00:30:30,560 +انتشر وشاع فلما كان هذا العقد مبنياً على الانتشار + +242 +00:30:30,560 --> 00:30:40,660 +والظهور في جميع التصرفات سميت شركته ماذا؟ سميت + +243 +00:30:40,660 --> 00:30:47,240 +شركته مفاوضة وموضوعها + +244 +00:30:48,300 --> 00:30:55,180 +وموضوعها الأموال والأبدان وموضوعها الأموال + +245 +00:30:55,180 --> 00:31:04,380 +والأبدان معاً يعني الشركاء.. الشركاء يشتركون على + +246 +00:31:04,380 --> 00:31:14,020 +جهد بدني وعلى قدر مالي أو أحسن نقول على قدر مالي + +247 +00:31:14,020 --> 00:31:22,380 +وجهد بدني في توظيفه واضح الكلام؟ إذا مرة أخرى محل + +248 +00:31:22,380 --> 00:31:32,150 +هذه الشركة ماذا؟ المال وجهد البدن يتفقوا + +249 +00:31:32,150 --> 00:31:35,950 +عناصرها + +250 +00:31:35,950 --> 00:31:44,850 +أفرادها الشريكان أو الثلاثة على قدر مالي يبذله كل + +251 +00:31:44,850 --> 00:31:56,450 +واحد منهم متساويين على قدر مالي متساويين ثم يتفقون أو + +252 +00:31:56,450 --> 00:32:01,670 +يتفقان على الاتجار + +253 +00:32:01,670 --> 00:32:12,230 +بهذا المال أو على الجهد البدني بالمهنة والحرفة مهنة + +254 +00:32:12,230 --> 00:32:17,630 +ومهنة لغتان صحيحتان بالمناسبة قال الإمام رحمه الله + +255 +00:32:17,630 --> 00:32:25,690 +ليكون بينهما كسبهما أي الذي هو ثمرة جهدهما + +256 +00:32:25,690 --> 00:32:34,150 +وأموالهما الذي هو ثمرة جهدهما وأموالهما وعليهما + +257 +00:32:34,150 --> 00:32:39,070 +هذا كلام الماتن الإمام النووي وعليهما ما يعرض من + +258 +00:32:39,070 --> 00:32:48,380 +غرم هذا العجيب وعليهما ما يعرض من غرم سواء كان + +259 +00:32:48,380 --> 00:32:56,460 +الغرم بسبب غصب لمالهما أو غصب لبعضه أو بسبب إتلاف + +260 +00:32:56,460 --> 00:33:05,180 +لمالهما أو إتلاف لبعضه أو بسبب بيع فاسد ورثهما + +261 +00:33:05,180 --> 00:33:05,960 +خسارة + +262 +00:33:09,700 --> 00:33:14,380 +الآن بعد هذا البيان أنا عارف الناس كل ينتظرون + +263 +00:33:14,380 --> 00:33:20,900 +أن يسمع صورة هذه الشركة لأن إيش قصة الغرم هذه؟ إيش + +264 +00:33:20,900 --> 00:33:25,680 +قصة الغرم؟ طبعاً معنى الكلام الذي ذكرته إنه كمان + +265 +00:33:25,680 --> 00:33:31,940 +إضافة إلى الاتفاق على قدر مالي وجهد بدني + +266 +00:33:35,630 --> 00:33:44,610 +ينضم إلى هذا الاتفاق اتفاق عجيب وهو أن كل واحد من + +267 +00:33:44,610 --> 00:33:53,000 +الشركاء يرزقه الله بسبيل خارج عن الشركة كالهبة أو + +268 +00:33:53,000 --> 00:34:03,360 +الوصية أو الوقف أو الميراث وضمه إلى كسب الشركة ثم + +269 +00:34:03,360 --> 00:34:12,710 +أيضاً كل ما يعرض كل ما يعرض من الأضرار والنوائب لأي + +270 +00:34:12,710 --> 00:34:22,090 +واحد أو لإيه لكليهما أو لإيه لثلاثتهم من مثلاً قيم + +271 +00:34:22,090 --> 00:34:29,470 +المتلفات من قروش الجروح والشجاج مثلاً من ضمان + +272 +00:34:29,470 --> 00:34:37,330 +الأشياء إلى غير ذلك فإنه أيضاً يحمل على الشركة تضح + +273 +00:34:37,330 --> 00:34:44,770 +الأمر ومع ذلك أذكر لكن صورتها صورة + +274 +00:34:44,770 --> 00:34:51,050 +شركة المفاوضة على التفصيل أن يشترك اثنان أو أكثر + +275 +00:34:51,050 --> 00:34:58,790 +في الجهد والمال على أن يقتسموا ما نضّ من المال فهمنا + +276 +00:34:58,790 --> 00:35:06,110 +لغة الفقهاء نضّى في هذا السياق يعني ما استحيل من + +277 +00:35:06,110 --> 00:35:16,150 +بضاعة إلى نقد نضّى المال يعني إذا استحيل من طولات + +278 +00:35:16,150 --> 00:35:23,430 +أو حقائب أو أقلام أو مثلاً أجهزة حاسوب أو ما شابه + +279 +00:35:23,430 --> 00:35:31,480 +ذلك إلى إلى النقدين الذهبي والفضة أو إلى ما يتبعهما + +280 +00:35:31,480 --> 00:35:38,060 +من إيه من الثمانيات يعني من العملات المعتمدة في + +281 +00:35:38,060 --> 00:35:47,040 +الأمصار في أمصار الدنيا يعني مسلمة أو غير مسلمة إذا + +282 +00:35:47,040 --> 00:35:50,920 +مرة أخرى أن يشترك اثنان أو أكثر في الجهد والمال + +283 +00:35:50,920 --> 00:35:54,560 +على أن يقتسموا منظمًا من المال أي ما استحال عندهم + +284 +00:35:54,560 --> 00:36:01,840 +إلى نقد أو ما يلحق به من الأوراق النقدية ويتبع ذلك + +285 +00:36:01,840 --> 00:36:08,420 +ما يحصل لكل واحد منهم في ميراث أو هبة أو وصية وما + +286 +00:36:08,420 --> 00:36:14,950 +يجده من الركاز، إيش هو الركاز يا بنات؟ الركاز هو + +287 +00:36:14,950 --> 00:36:20,590 +خبيئة الأرض من المعادن أو من المحروقات، البترول + +288 +00:36:20,590 --> 00:36:24,070 +وكذا، + +289 +00:36:24,070 --> 00:36:31,470 +من ركاز أو لقطة، إيش هي اللقطة؟ اللقطة يعني بلغة + +290 +00:36:31,470 --> 00:36:35,030 +الغاز واللجية اللي بيلاجيها إيش اللي بيلاجيها + +291 +00:36:35,030 --> 00:36:42,310 +الإنسان في الطرقات أو يعني خارج بيته اللقطة هذه ما + +292 +00:36:42,310 --> 00:36:47,730 +يلتقطه الإنسان مما إيه مما يفقده الآخرون في + +293 +00:36:47,730 --> 00:36:53,470 +طرقاتهم أو مؤسساتهم كالجامعات أو ما شابه كمان هذه + +294 +00:36:53,470 --> 00:37:00,800 +اللقطة طبعًا بالمناسبة العالم هنا لا يقصد أنه لجاها + +295 +00:37:00,800 --> 00:37:06,020 +فراح حط على الشركة، لا، لابد للقطة أن تخضع إلى + +296 +00:37:06,020 --> 00:37:13,940 +أحكامها، وهي إيه؟ وهي التعريف سنة، سنة فإذا لم + +297 +00:37:13,940 --> 00:37:21,520 +يهتدِ إيه لها أحد أو إذا لم يهتد إليها أحد جاز له + +298 +00:37:21,520 --> 00:37:23,840 +أن ينتفع إلا لقطة + +299 +00:37:27,560 --> 00:37:33,960 +الحرم إلا لقطة الحرم أحسنت يا بنتي وذلك لقوله صلى + +300 +00:37:33,960 --> 00:37:40,160 +الله عليه وسلم إن إبراهيم حرم مكة وإني حرمت + +301 +00:37:40,160 --> 00:37:45,960 +المدينة كما حرم إبراهيم مكة ثم قال في مكة فإنه لا + +302 +00:37:45,960 --> 00:37:51,660 +يُعضَد أو لا يُنفّر صيدها ولا يُعضَد شوكها ولا + +303 +00:37:51,660 --> 00:38:00,230 +يُختلى خلاها ولا إيه ولا تأخذ لقطتها إلا لمنشد يعني + +304 +00:38:00,230 --> 00:38:06,410 +إلا لمن ينشدها أبدًا لا يجوز لأحد أن ينتفع منها حتى + +305 +00:38:06,410 --> 00:38:14,430 +وإن عرفها السنة والسنتين أو أكثر من ذلك الآن + +306 +00:38:14,430 --> 00:38:22,490 +بعد هذا البيان نريد أن نتحدث عن حكم شركة المفاوضة + +307 +00:38:22,490 --> 00:38:32,410 +برأيكم هل يمكن لشركة كهذه أن تكون جائزة؟ أريد + +308 +00:38:32,410 --> 00:38:39,190 +اللإ من جميعكم يعني بعد هذا البيان واضح واضح أن + +309 +00:38:39,190 --> 00:38:48,370 +هذه الشركة مبنية على غرر جسيم على غرر عظيم واضح + +310 +00:38:48,370 --> 00:38:59,390 +الكلام؟ إذا حكم شركة المفاوضة البطلان + +311 +00:38:59,390 --> 00:39:08,810 +واستدل الشافعية على فسادها وبطلانها بأدلة منها + +312 +00:39:08,810 --> 00:39:15,470 +نهيه صلى الله عليه وسلم عن الغرر ولا غرر أعظم من + +313 +00:39:15,470 --> 00:39:22,870 +المفاوضة فيما يدخل كسبًا أو يخرج غرمًا لأنها شركة لا + +314 +00:39:22,870 --> 00:39:29,330 +تصح مع تفاضل المال فوجب أن لا تصح مع تساوي أصله إذا + +315 +00:39:29,330 --> 00:39:35,450 +كان أحدهما مكاتبًا أو ذميًا ولأن كل شركة لا تصح بين + +316 +00:39:35,450 --> 00:39:42,810 +المسلم والذمي والحر والمكاتب، لا تزعجنكم هذه + +317 +00:39:42,810 --> 00:39:50,850 +الإطالة من كلنا أن إيه أن نقتصرنا على أنها مبنية + +318 +00:39:50,850 --> 00:39:58,270 +على الغرر الآن مثلًا ما ذنبه .. ما ذنبه يعني أو بأي + +319 +00:39:58,270 --> 00:40:04,490 +حق إذا أدرك الإنسان ميراثه من إيه من مورّثه أن إيه + +320 +00:40:04,490 --> 00:40:10,700 +أن يقاسمه به رجل أجنبي؟ ثم لم ي .. إيه؟ وإن .. وإن + +321 +00:40:10,700 --> 00:40:15,740 +حصل الاتفاق فليس كل شرط .. ليس كل شرط يعمل به + +322 +00:40:15,740 --> 00:40:23,220 +أيوه؟ ولذلك أذكر لكم حديث بريرة رضي الله عنها + +323 +00:40:23,220 --> 00:40:33,240 +بريرة كانت أمة في حديث عائشة رضي الله عنها قالت أن + +324 +00:40:33,240 --> 00:40:41,170 +جاءتني بريرة جاءتني بريرة فقالت كنت كاتبة أهلي على + +325 +00:40:41,170 --> 00:40:51,860 +تسع أواق فأعينيني المكاتب جالت لأهلها يعني أنا أريد + +326 +00:40:51,860 --> 00:40:58,320 +أن يعني أتحرر أن أعتق و أنا خياطة فإيش رأيكم أنه + +327 +00:40:58,320 --> 00:41:06,040 +أنتوا نتفق احنا و إياكم أو أنا و أنتم على مبلغ إذا + +328 +00:41:06,040 --> 00:41:14,860 +جمعته لكم من خلال حرفة الخياطة مثلًا أكون حرة + +329 +00:41:15,850 --> 00:41:23,310 +فوافقوها على ذلك واتفق أهلها معها على أن القدر + +330 +00:41:23,310 --> 00:41:27,290 +المبلغ 9 أواق من فضة + +331 +00:41:31,850 --> 00:41:37,770 +فاعينيني يا أم المؤمنين ساعديني حتى إيه تعجني ليها + +332 +00:41:37,770 --> 00:41:42,790 +الحرية فقالت رضي الله عنها قالت عائشة رضي الله + +333 +00:41:42,790 --> 00:41:49,890 +عنها إن شاء أهلِكِ إن شاء أهلِكِ أن أعدها لهم ويكون + +334 +00:41:49,890 --> 00:41:55,770 +ولائِكِ لي فعلًا ويكون ولائِكِ لِهِ فعلًا طبعًا + +335 +00:41:55,770 --> 00:42:03,530 +أنتن لا تعرفن ما هو الولاء الولاء المراد به أن + +336 +00:42:03,530 --> 00:42:14,560 +هذه هذه بعد عِتقها إذا اجتمع لديها مال حلال وليس + +337 +00:42:14,560 --> 00:42:21,560 +لها قرابة من الأحرار المسلمين فإن ميراثها يرتحل + +338 +00:42:21,560 --> 00:42:28,160 +إلى من اعتقتها من أنعمت عليها بالعِتق واضح الأمر + +339 +00:42:30,110 --> 00:42:36,830 +قالت عائشة أنا بأشتريكي و بأعتقك لكن بشرط أن أهلِك + +340 +00:42:36,830 --> 00:42:42,390 +الأوائل يتنازلون عن الولاء ويكون ولائِكِ ليه قالت + +341 +00:42:42,390 --> 00:42:48,450 +حتى أعرض عليهم هذا فعرضت عليهم فأبوا إلا أن يكون + +342 +00:42:48,450 --> 00:42:55,650 +لهم الولاء ما رضيو ش قالوا لأ تسع أواق لكن ولائِكِ ضال + +343 +00:42:55,650 --> 00:43:02,270 +إلنا فانقلبت بريرة لتخبر أم المؤمنين عائشة فكانت + +344 +00:43:02,270 --> 00:43:10,250 +عند النبي صلى الله عليه وسلم فقالت أي بريرة كنت + +345 +00:43:10,250 --> 00:43:17,260 +ذكرت ذلك لأهلي فأبوا إلا أن يكون لهم الولاء فعلم + +346 +00:43:17,260 --> 00:43:25,580 +النبي بذلك فقال خذيها الخطاب لعائشة خذيها واشترطي + +347 +00:43:25,580 --> 00:43:32,240 +لهم الولاء خذيها واشترطي لهم الولاء فإنما الولاء + +348 +00:43:32,240 --> 00:43:39,760 +لمن أعتق ومين اللي أعتق؟ فإيه؟ لما تمت الصفقة + +349 +00:43:39,760 --> 00:43:45,140 +واشترتها وباتت بريرة الآن في ملك أم المؤمنين عائشة + +350 +00:43:45,140 --> 00:43:49,420 +وباتت حرة النبي عليه الصلاة والسلام أتى المسجد + +351 +00:43:49,420 --> 00:43:55,700 +وصعد المنبر وخطب فحمد الله وأثنى عليه وقال ما بال + +352 +00:43:55,700 --> 00:44:03,670 +رجال ما بال رجال يشترطون شروطًا ليست في كتاب الله فأي + +353 +00:44:03,670 --> 00:44:10,010 +ما شرط ليس + +354 +00:44:10,010 --> 00:44:20,210 +في كتاب الله فهو باطل كتاب الله أحق وشرط الله أوثق + +355 +00:44:20,210 --> 00:44:23,010 +وإنما الولاء لمن أعتق diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/W7WHEFALi0Y.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/W7WHEFALi0Y.srt new file mode 100644 index 0000000000000000000000000000000000000000..0f3a5ad52b59df465cfc1fab190ee75f1c2ebdd1 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/W7WHEFALi0Y.srt @@ -0,0 +1,1175 @@ +1 +00:00:20,960 --> 00:00:25,380 +إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ + +2 +00:00:25,380 --> 00:00:31,360 +بالله من شرور أنفسنا وسيئات أعمالنا، من يهده الله + +3 +00:00:31,360 --> 00:00:37,500 +فلا مضل له ومن يضلل فلا هادي له، وأشهد أن لا إله + +4 +00:00:37,500 --> 00:00:44,040 +إلا الله وحده لا شريك له، وأشهد أن محمدًا عبده و + +5 +00:00:44,040 --> 00:00:51,420 +رسوله وبقي الركن الرابع من أركان الوكالة هو الصيغة + +6 +00:00:51,420 --> 00:01:03,240 +وإذا قلنا الصيغة نقصد بها الإيجاب والقبول قال + +7 +00:01:03,240 --> 00:01:09,580 +الإمام النووي رحمه الله تعالى في هذا الركن ويشترط + +8 +00:01:09,580 --> 00:01:21,030 +من الموكل لفظ يقتضي رضاه بوكالة في كذا أو فوّضته إليك + +9 +00:01:21,030 --> 00:01:30,730 +أو أنت وكيلي فيه فلو قال بيع أو أعتق حصل الإذن ولا + +10 +00:01:30,730 --> 00:01:39,730 +يشترط القبول لفظًا وقيل يشترط وقيل يشترط في صيغ + +11 +00:01:39,730 --> 00:01:50,660 +العقود كوكّلتك دون صيغ الأمر كبع وأعتق بيان هذا + +12 +00:01:50,660 --> 00:02:01,780 +الكلام أن الصيغة في الوكالة شأنها + +13 +00:02:01,780 --> 00:02:10,190 +كشأن الصيغة في أي عقد من العقود ينبغي أن تكون ظاهرة + +14 +00:02:10,190 --> 00:02:21,670 +الدلالة واضحة الدلالة على تقرير المعنى ولذلك قلنا + +15 +00:02:21,670 --> 00:02:28,970 +إن الصيغة تتألف من الإيجاب والقبول فينبغي أن يكون + +16 +00:02:28,970 --> 00:02:30,650 +الإيجاب لفظًا + +17 +00:02:32,870 --> 00:02:39,790 +إما أن يكون صريحًا في الدلالة على معنى الوكالة + +18 +00:02:39,790 --> 00:02:43,230 +والصريح + +19 +00:02:43,230 --> 00:02:53,930 +مثل أن يقول الموكل لمن أراده وكيلاً عنه ونائبًا عنه + +20 +00:02:53,930 --> 00:03:03,160 +في قضاء الحوائج ومزاولة الأمور أن يقول له: وكّلتك في + +21 +00:03:03,160 --> 00:03:14,860 +كذا فهذا صريح أو يقول: فوّضته إليك أي فوّض الأمر ويعينه يذكره إليك أو يقول: أنت وكيلي في الأمر + +22 +00:03:14,860 --> 00:03:22,760 +الفلاني فهذه كلها صيغ صريحة + +24 +00:03:32,820 --> 00:03:43,360 +والآخر في المقابل يقول قبلت فإذا كانت الصيغة على + +25 +00:03:43,360 --> 00:03:54,440 +نحو ما ذكرنا فهي صيغة صريحة فهي صيغة صريحة ظاهرة + +26 +00:03:54,440 --> 00:03:58,640 +الدلالة على معنى الوكالة + +27 +00:04:01,040 --> 00:04:13,240 +والوكالة هنا تقررت بظاهر اللفظ وليس بلفظ كنائي + +28 +00:04:13,240 --> 00:04:22,200 +وقد قصد منه الموجب أو الموكل إبرامها العاري + +29 +00:04:22,200 --> 00:04:23,680 +الوكالة عفوًا + +30 +00:04:28,820 --> 00:04:37,120 +قال: إن لم يكن الإيجاب صريحة الدلالة في تقرير المعنى + +31 +00:04:37,120 --> 00:04:46,240 +فلا أقل من أن يكون بلفظ وإن + +32 +00:04:46,240 --> 00:04:54,140 +لم يكن صريحًا لكنه قصد منه الموكل إبرام الوكالة + +33 +00:04:54,140 --> 00:05:03,600 +إبرام الوكالة كما لو قال بيع متاعي + +34 +00:05:03,600 --> 00:05:11,620 +هذا الموكل يقول لرجل آخر بيع متاعي هذا أو أعتق + +35 +00:05:11,620 --> 00:05:21,820 +غلامي هذا أو اشتري لي كذا وكذا من السوق فيقول + +36 +00:05:21,820 --> 00:05:26,540 +الآخر قبلت فهذا لفظ + +37 +00:05:28,770 --> 00:05:40,630 +ليس ظاهرة الدلالة من ذات اللفظ على المعنى لكن أيّ + +38 +00:05:40,630 --> 00:05:50,140 +إنسان يخاطب بمثل هذا الكلام يدرك منه أنّ الموكل أو + +39 +00:05:50,140 --> 00:05:58,400 +أن المتكلم يقصد أن يكون المخاطب نائبًا عنه في البيع + +40 +00:05:58,400 --> 00:06:05,760 +أو نائبًا عنه في الشراء أليس كذلك؟ فهذا.. هذا أيضًا + +41 +00:06:05,760 --> 00:06:14,300 +لفظ مقبول ويصح عقد الوكالة به لكن.. لكن الوكالة + +42 +00:06:14,300 --> 00:06:21,340 +ثبتت بإيه بمقصود هذا أو بالمقصود من هذا اللفظ لا + +43 +00:06:21,340 --> 00:06:31,320 +بإيه بدلالته اللفظية الظاهرة ثمّ + +44 +00:06:31,320 --> 00:06:40,460 +بعدها قال: ولا يشترط القبول لفظًا ولا يشترط القبول + +45 +00:06:40,460 --> 00:06:45,380 +لفظًا ومعنى هذا أخوات الكلمات + +46 +00:06:48,740 --> 00:07:01,620 +أنّ الموكل إذا قال لأخ آخر وكّلتك في شرائي كذا فإنّ + +47 +00:07:01,620 --> 00:07:11,680 +قال الوكيل قبلت صح العقد وإن لم يقل شيئًا وبادرة + +48 +00:07:11,680 --> 00:07:20,120 +بتنفيذ التكليف فقد صح العقد أيضًا أرجو الانتباه إذا + +49 +00:07:20,120 --> 00:07:27,340 +قال شخص لآخر وكّلتك أن تشتري لي المتاع الفلاني فقال + +50 +00:07:27,340 --> 00:07:33,060 +الرجل قبلتِه صح العقد وإذا + +51 +00:07:33,060 --> 00:07:44,930 +قال لرجل آخر وكّلتك أن تبيع متاعي هذا فلم يقل قبلت + +52 +00:07:44,930 --> 00:07:52,890 +لكنّه أخذ المتاع وبادر في إيه بادر وباشر في عملية + +53 +00:07:52,890 --> 00:08:00,430 +أو في فعل البيع فقد صح العقد ومن هنا قال الإمام + +54 +00:08:00,430 --> 00:08:07,050 +النووي رحمه الله تعالى لا يشترط في صحة عقد الوكالة + +55 +00:08:07,910 --> 00:08:14,570 +إذا صدر الإيجاب من الموجب به أن يقول الآخر أو + +56 +00:08:14,570 --> 00:08:20,510 +الوكيل قبلته بصريح اللفظ فلو أنه لم يقل شيئًا + +57 +00:08:20,510 --> 00:08:24,950 +وباشر بالامتثال فقد صح العقد + +58 +00:08:29,810 --> 00:08:38,390 +هذا على الأصح وفي مقابله قولان وفي مقابله قولان + +59 +00:08:38,390 --> 00:08:48,930 +ضعيفان أحدهما يشترط اللفظ من الوكيل يشترط أن يقول + +60 +00:08:48,930 --> 00:08:59,320 +قبلت أو رضيت أو امتثلت أو يقول نحوًا من هذا والقول + +61 +00:08:59,320 --> 00:09:06,920 +الضعيف أو الثاني يشترط في صيغ العقود يعني + +62 +00:09:06,920 --> 00:09:17,550 +إذا كانت إذا كان موضوع الوكالة عقدًا كبيع مثلًا أو + +63 +00:09:17,550 --> 00:09:29,250 +سلم أو رهن أو وصية فكل هذا يتألف من طرفين طرف + +64 +00:09:29,250 --> 00:09:35,450 +الموجب وطرف القابل قالوا إذا كان موضوع الوكالة إذا + +65 +00:09:35,450 --> 00:09:44,090 +كان موضوع الوكالة عقدًا يشترط في صحتي أو يشترط لصحة + +66 +00:09:44,090 --> 00:09:53,140 +العقد لفظ الوكيل أن يعرف باللفظ يقول قبلت أو رضيت + +67 +00:09:53,140 --> 00:10:00,740 +أو فعلت أو نحو ذلك أما + +68 +00:10:00,740 --> 00:10:07,020 +إذا كان موضوع الوكالة أما إذا كان موضوع الوكالة + +69 +00:10:07,020 --> 00:10:12,880 +مثلًا + +70 +00:10:14,030 --> 00:10:23,350 +فعلًا خارجًا عن إطار العقود فلا يشترط فيها اللفظ من + +71 +00:10:23,350 --> 00:10:32,170 +الوكيل بل لو أنه لم يتلفظ وبادر بالعمل أو بالفعل + +72 +00:10:32,170 --> 00:10:39,850 +فإن هذا يجزئه ويكفيه والعقد والحالة هذه على هذا + +73 +00:10:39,850 --> 00:10:47,620 +القول عقد إيه عقد صحيح والمعتمد عند الشافعية هو + +74 +00:10:47,620 --> 00:10:56,000 +الأول أن.. أن اللفظة غير مشروط لصحة العقد سواء + +75 +00:10:56,000 --> 00:11:10,320 +كان موضوع الوكالة عقدًا أو غير عقد وإذا + +76 +00:11:10,320 --> 00:11:20,790 +كان الإيجاب لا باللفظ الصريح + +77 +00:11:20,790 --> 00:11:28,900 +كوكّلتك لا بغير الصريح كبيع متاعي هذا أو اشتري لي + +78 +00:11:28,900 --> 00:11:35,780 +كذا وكذا إذا لم يكن باللفظ الصريح ولا بلفظ يقصد + +79 +00:11:35,780 --> 00:11:42,040 +منه الوكالة فإنها لا تصح الوكالة والحالة هذه + +80 +00:11:42,040 --> 00:11:51,700 +ولذلك يقولون الشرّاح وأما الخارج عن الأمرين من صريح + +81 +00:11:51,700 --> 00:11:59,020 +ومقصود فهو أن يقول قد عولت عليك فلا يصح عقد + +82 +00:11:59,020 --> 00:12:07,480 +الوكالة به لاحتمال هذا اللفظ أن يكون معولًا على + +83 +00:12:07,480 --> 00:12:16,540 +رأيه أو معونته أو نيابته فلما كثرت احتمالاته فهذا + +84 +00:12:16,540 --> 00:12:27,510 +يوقع في الخصومة بين الموكل والوكيل وأيّ معقد يعني + +85 +00:12:27,510 --> 00:12:36,510 +يفضي إلى افتراس الود وإلى يعني فساد المحبة و + +86 +00:12:36,510 --> 00:12:44,990 +الأخوة بين الناس فإنه عقد فاسد أو تصرف غير محمود + +87 +00:12:44,990 --> 00:12:49,850 +ثمّ + +88 +00:12:49,850 --> 00:12:53,010 +ينبغي + +89 +00:12:55,000 --> 00:13:04,180 +في الصيغة أن يذكر الموكل فيه أن يذكر الموكل فيه + +90 +00:13:04,180 --> 00:13:16,380 +بأن يقول الأصيل وهو الموكل أن يقول لشخص وكّلتك ببيع + +91 +00:13:16,380 --> 00:13:25,140 +متاعي هذا أو بشرائي كذا وكذا أو بتطليق فلانة أو + +92 +00:13:25,140 --> 00:13:33,100 +بتزويج فلانة أو بقض مهر فلانة أو وكّلتك أن تحتطب + +93 +00:13:33,100 --> 00:13:42,380 +عني أو أن تصيد عني واضح الكلام ففي + +94 +00:13:42,380 --> 00:13:49,230 +كل هذه الأمثلة قد ذُكر الموكل فيه قد ذُكر الموكل + +95 +00:13:49,230 --> 00:13:56,230 +فيه وهو الفعل المراد الفعل المقصود إن كان عقدًا أو + +96 +00:13:56,230 --> 00:14:02,070 +كان تصرفًا كالمباحات كالاستياد والاحتطاب واضح + +97 +00:14:02,070 --> 00:14:10,210 +الكلام؟ بدي أسمع واضح؟ أي نعم لكن لو لم يذكر لو لم + +98 +00:14:10,210 --> 00:14:16,330 +يذكر اللفظ وهو الأصيل أو الموكل لو لم يذكر الموكل + +99 +00:14:16,330 --> 00:14:25,080 +فيه فإنه سيوقع الوكيل في الحيرة وكّلتني لكن وكّلتني + +100 +00:14:25,080 --> 00:14:32,740 +بماذا؟ ماذا تريد مني؟ ماذا يعني تقصد أن أصنع لك؟ + +101 +00:14:32,740 --> 00:14:46,160 +كما لو قال الموكل لشخص وكّلتك عني وكّلتك عني أو أنت + +102 +00:14:46,160 --> 00:14:57,040 +وكيلي ثمّ يسكت ويقول الآخر قبلت هو وكيلك في ماذا + +103 +00:14:59,840 --> 00:15:07,500 +عقد تكتنفه الجهالة التي تورث الخصومة بين الأول + +104 +00:15:07,500 --> 00:15:16,200 +والثاني وأيّ ما عقد يقود إلى الخصومة والنزاع فإنه + +105 +00:15:16,200 --> 00:15:24,860 +عقد فاسد باطل الشرط + +106 +00:15:24,860 --> 00:15:28,540 +الثالث في صيغة أخوات الكلمات + +107 +00:15:31,010 --> 00:15:42,170 +أن يصدر عن الوكيل لفظ أو تصرف يعرب + +108 +00:15:42,170 --> 00:15:51,230 +يعرب عن القبول يعرب عن القبول فإذا كان ذلك اجتمل + +109 +00:15:51,230 --> 00:16:01,210 +العقد وكان صحيحًا فإذا قال الأصيل الموكل أنت وكيلي + +110 +00:16:01,210 --> 00:16:08,590 +يا فلان أنت وكيلي في كذا فقال المخاطب الوكيل قبلتِه + +111 +00:16:08,590 --> 00:16:18,970 +صح العقد أو باشر الفعل صح العقد أيضًا لكن لو خاطب + +112 +00:16:18,970 --> 00:16:19,670 +الأول + +113 +00:16:22,560 --> 00:16:30,080 +من أراده نائبًا عنه فقال يا هذا يا فلان أنت وكيلي + +114 +00:16:30,080 --> 00:16:39,520 +في كذا ولم يرد عليه الآخر بشيء لا بلفظ يؤذن + +115 +00:16:39,520 --> 00:16:48,650 +بالقبول ولا بتصرف يؤذن بالقبول أيّضافسكوته هذا وعدم + +116 +00:16:48,650 --> 00:16:59,650 +مبالاته قرينة ظاهرة على أنه لم يرضَ أن يكون وكيلاً + +117 +00:16:59,650 --> 00:17:07,790 +أو نائبًا عن الأصيل ولذلك قالوا لابد حتى تكتمل + +118 +00:17:07,790 --> 00:17:16,890 +الصيغة ويصح العقد لابد من قبول أو ما يشعر بالقبول + +119 +00:17:16,890 --> 00:17:25,590 +إما باللفظ الذي يدل على القبول صراحة أو بالتصرف + +120 +00:17:25,590 --> 00:17:32,570 +الذي يدل على القبول ضِمنه + +121 +00:17:43,600 --> 00:17:51,260 +وهناك مسألة لصيقة بالشرط الثالث وهو قبول الوكيل هل + +122 +00:17:51,260 --> 00:17:57,680 +القبول على الفور أم على التراخي؟ يعني هل يشترط في + +123 +00:17:57,680 --> 00:18:07,800 +صحة العقد فيما يتعلق بالقبول أن يكون على الفور أم + +124 +00:18:07,800 --> 00:18:14,630 +يجوز أن يكون على التراخي؟ في المسألة قولان عند + +125 +00:18:14,630 --> 00:18:21,310 +الشافعية الأول إنّ قبول الوكيل يكون على التراخي + +126 +00:18:21,310 --> 00:18:31,350 +وهذا قول الشافعية وهو مذهب جماهير أهل العلم لأنّ + +127 +00:18:31,350 --> 00:18:38,250 +قبول وكلاء النبي صلى الله عليه وسلم لما وكّلهم به + +128 +00:18:38,250 --> 00:18:47,370 +كان بفعلهم كان بفعلهم ولم يكن على الفوري بل كان على + +129 +00:18:47,370 --> 00:18:55,570 +التراخي ولأنه إذن في التصرف والإذن قائم ما لم + +130 +00:18:55,570 --> 00:19:03,510 +يرجع عنه الأصيل أو الموكل فأشبه الإباحة لكنّ + +131 +00:19:03,510 --> 00:19:13,670 +الشافعية الذين لم يشترطوا الفورية قالوا ما لم.. ما + +132 +00:19:13,670 --> 00:19:22,490 +لم يكن الفعل الموكل فيه.. الفعل الموكل فيه يعني + +133 +00:19:22,490 --> 00:19:31,540 +ينتهي في وقت إيه؟ في وقت قصير وعجل أو سريع فما قيمة + +134 +00:19:31,540 --> 00:19:35,420 +التراخي عند إذن؟ وما فائدة العقد؟ وما فائدة + +135 +00:19:35,420 --> 00:19:39,260 +التوكيل؟ + +136 +00:19:39,260 --> 00:19:52,960 +لو مثلًا يقولوا وكّلتك وكّلتك في أن تعبر بهذا الأعمق + +137 +00:19:52,960 --> 00:20:00,600 +من حافة الطريق أو من طرف الطريق إلى طرفه الآخر أو + +138 +00:20:00,600 --> 00:20:08,780 +من الناحية اليمنى إلى الناحية اليسرى فهل مثل هذا + +139 +00:20:08,780 --> 00:20:21,310 +الفعِل يؤخّر فلـو مثلًا من جهة العرف يعني تراقى وتجاوز + +140 +00:20:21,310 --> 00:20:25,750 +الوقت الذي يحدده العرف + +141 +00:20:29,810 --> 00:20:37,370 +يعني يأبى يأبى أن نترك هذا الأعمى يعني على حافة + +142 +00:20:37,370 --> 00:20:43,910 +الطريق يعني الساعة والساعتين وهو ينتظر من يأخذ + +143 +00:20:43,910 --> 00:20:50,850 +بيده ويقوده ليعبر به الطريق حتى يدرك السلامة + +144 +00:20:50,850 --> 00:20:58,550 +والعافية، العرف لم يقرر هذا، لكن إذا تراخى من أجل + +145 +00:20:58,550 --> 00:21:04,990 +مثلا أن يضع متاعه من أجل أن يعني + +146 +00:21:04,990 --> 00:21:15,030 +يضع حمولته من أجل أن يعني في يده مثلا طعام، فحتى + +147 +00:21:15,030 --> 00:21:22,090 +يطعمه أو شراب حتى ينتهي منه في يده، رجل يريد أن + +148 +00:21:22,090 --> 00:21:29,630 +يبلغه مثلا ثم يعود، مثل هذا محتمل ومقبول عرفا لكن + +149 +00:21:29,630 --> 00:21:39,430 +أن نهمله مثلا يعني نصف ساعة أو ساعة فهذا غير مقبول + +150 +00:21:39,430 --> 00:21:50,260 +إذا كان الفعل مما لا يؤخر، مما لا يؤخر، سواء يعني على + +151 +00:21:50,260 --> 00:21:55,360 +مثالنا الذي ذكرنا أو على غيره، إذا كانت طبيعة + +152 +00:21:55,360 --> 00:21:59,980 +الموكل فيه لا + +153 +00:21:59,980 --> 00:22:01,260 +تؤخره + +154 +00:22:03,440 --> 00:22:11,440 +وإذا تأخرنا فإنه يفوت، عند إذن لابد أن يكون القبول + +155 +00:22:11,440 --> 00:22:19,500 +على الفوري، لا على التراخي، وما + +156 +00:22:19,500 --> 00:22:26,900 +عدا ذلك، وما عدا ذلك فإن قول الشافعية والجمهور أن + +157 +00:22:26,900 --> 00:22:35,100 +القبول لا يشترط فيه الفورية بل يصح التراخي، القول + +158 +00:22:35,100 --> 00:22:42,900 +الثاني، قبول الوكالة على الفوري لأنها عقد جرت مجرى + +159 +00:22:42,900 --> 00:22:48,820 +سائر العقود، والعقود دائما لابد أن تبرم في مجلس + +160 +00:22:48,820 --> 00:22:57,930 +العقد متحد، ومضى عرف التعاقد على أن مجلس العقد يعني + +161 +00:22:57,930 --> 00:23:06,310 +يتحد وتكون العقود فيه على الفور لا على التراخي + +162 +00:23:06,310 --> 00:23:17,690 +بعدها + +163 +00:23:17,690 --> 00:23:27,280 +قال أي النووي رحمه الله ولا يصح تعليقها بشرط في + +164 +00:23:27,280 --> 00:23:35,020 +الأصح، ولا يصح تعليقها بشرط في الأصح، هذا الكلام ما + +165 +00:23:35,020 --> 00:23:42,700 +زال متعلق بالرقم الرابع وهو ماذا؟ وهو الصيغة، يقول + +166 +00:23:42,700 --> 00:23:52,040 +ولا تصح تعليقها، أي تعليق الصيغة الإيجاب والقبول + +167 +00:23:52,040 --> 00:24:04,200 +بشرط في الأصحى، لا يصح تعليقها بشرط في الأصحى، سواء + +168 +00:24:04,200 --> 00:24:14,910 +كان الشرط صفة أو وقت، لأن تعليق الوكالة بإيه بالشروط + +169 +00:24:14,910 --> 00:24:24,830 +والآجال يفسد العقدة، كقوله إذا قدم زيد أو جاء رأس + +170 +00:24:24,830 --> 00:24:34,770 +الشهري فقد وكلتك بكذا، فقد وكلتك بكذا، أو فانت وكيلي + +171 +00:24:34,770 --> 00:24:42,740 +فيه، كانت الوكالة والحالة هذه باطلة لعقدها إلى أجل + +172 +00:24:42,740 --> 00:24:50,340 +في الأصحى، قياسا على سائر العقود، قياسا على سائر + +173 +00:24:50,340 --> 00:24:57,140 +العقود، لو قال ايه، لو قال شخص مثلا لآخره + +174 +00:24:57,140 --> 00:25:00,960 +بيعتك + +175 +00:25:00,960 --> 00:25:11,890 +مثلا بيعتك هذا المتاع عندما يعود غائبي أو بعتك هذا + +176 +00:25:11,890 --> 00:25:20,310 +المتاع بعد شهرين، فهل يصح هذا؟ لا يصح، وكذلك ماذا؟ + +177 +00:25:20,310 --> 00:25:29,830 +وكذلك الصيغة، وكذلك الوكالة عفوا، إذا قدم زيد فقد + +178 +00:25:29,830 --> 00:25:39,080 +وكلتك بكذا أو إذا جاء رأس الشهر، إذا جاء رأس الشهر + +179 +00:25:39,080 --> 00:25:45,540 +مثلا ربيع + +180 +00:25:45,540 --> 00:25:56,240 +الأول فقد وكلتك بكذا، لم يصح العقد قلنا + +181 +00:25:56,240 --> 00:26:04,950 +قياسا على سائر العقول، والثاني مقابل الأصح يصح + +182 +00:26:04,950 --> 00:26:16,870 +الوصية، فإن الوصية يمكن أن تصدر من الموصي ويتأخر + +183 +00:26:16,870 --> 00:26:20,390 +فيها + +184 +00:26:20,390 --> 00:26:30,290 +حصول القبول من الموصى له، واضح الكلام، الوصية الوصية + +185 +00:26:30,290 --> 00:26:41,770 +طبيعة عقدها في المعظم الغالب أن الموصي يوصي لرجل + +186 +00:26:41,770 --> 00:26:50,810 +أو لامرأة وهو غائب عنه، أليس كذلك؟ عادة الإنسان + +187 +00:26:50,810 --> 00:26:58,100 +يكون في بيته في بيته فيقول يعني أو بيسطر وصيته + +188 +00:26:58,100 --> 00:27:06,620 +ويضمنها أني أوصي لفلان مثلا من أحفادي أو من إخواني + +189 +00:27:06,620 --> 00:27:11,760 +غير الوارثين أو من أعمامي أو من جيراني أو من + +190 +00:27:11,760 --> 00:27:18,960 +أصدقائي بكذا وكذا من مالي، بكذا وكذا من مالي، ثم + +191 +00:27:18,960 --> 00:27:29,360 +يتركه لتعلن الوصية أحيانا إما في دبري حياته في آخر + +192 +00:27:29,360 --> 00:27:37,860 +حياته، وإما بعد موته، فإذا + +193 +00:27:37,860 --> 00:27:46,700 +قال مثلا إذا خُطب الموصى له بعد سنة أو بعد سنتين أو + +194 +00:27:46,700 --> 00:27:55,680 +بعد عشر سنين بعد أن مات الموصي، يا فلان كان صديقك + +195 +00:27:55,680 --> 00:28:02,940 +فلان قد أوصى لك بألف دينار من تركته، فقال الموصى له + +196 +00:28:02,940 --> 00:28:12,070 +قبلته، صح العقد، صح العقد، ولو قال لا أريد الوصية يعود + +197 +00:28:12,070 --> 00:28:22,330 +أو يرد الألف إلى أصل التركة الورثة + +198 +00:28:22,330 --> 00:28:30,960 +إما أن يقتسموه وإما أن يعطوه لمن ايه لمن يستحقه من + +199 +00:28:30,960 --> 00:28:38,440 +الفقراء والمساكين ليكون ايه ليكون صدقة عن ايه عن + +200 +00:28:38,440 --> 00:28:45,060 +ميتهم، واضح الكلام، إذا الوصية هذا يعني حاصل الكلام + +201 +00:28:45,060 --> 00:28:54,240 +بأن الوصية عقد هو منفرد وشاذ عن سائر العقود أنه + +202 +00:28:54,240 --> 00:29:01,940 +يعني جائز فيه التراخي وأن التراخي فيه بين الموجب + +203 +00:29:01,940 --> 00:29:07,680 +والقابل لا ينعكس على أصل عقد الوصية بالفساد + +204 +00:29:07,680 --> 00:29:15,920 +والبطلان، واضح الكلام؟ واضح؟ بل يجوز فيها التراخي + +205 +00:29:15,920 --> 00:29:17,080 +قالوا + +206 +00:29:19,060 --> 00:29:26,460 +الشافعية في مقابل الأصح يعني في الصحيح عندهم قالوا + +207 +00:29:26,460 --> 00:29:33,860 +بأن التراخي أن التراخي جائز أو عفوا أن + +208 +00:29:40,040 --> 00:29:47,400 +أن التراخي لا يفسد العقدة ولا يشترط الفورية كسائر + +209 +00:29:47,400 --> 00:29:52,200 +العقود، معلش + +210 +00:29:52,200 --> 00:29:57,780 +أتثبت من هذا، يقول ولا يصح تعليق الوكالة بشرط يعني + +211 +00:29:57,780 --> 00:30:04,120 +هذا القول الأول، القول الثاني يصح التراخي فيها قياسا + +212 +00:30:04,120 --> 00:30:10,280 +على الوصية، فإنه لا يشترط فيها لا يشترط فيها + +213 +00:30:10,280 --> 00:30:14,800 +الفورية، إذا الصحيح الذي هو مقابل الأصحى ده + +214 +00:30:14,800 --> 00:30:23,320 +الشافعية بأن التراخي في الوكالة لا يفسد عقدها + +215 +00:30:23,320 --> 00:30:34,680 +ويكون عقدها صحيحا ثم بعدها قال ولو قال قد وكلتك في + +216 +00:30:34,680 --> 00:30:41,620 +بيع داري إذا جاء رأس الشهري جازة لأنه عجل عقد + +217 +00:30:41,620 --> 00:30:48,260 +الوكالة وإنما جعل رأس الشهري محلا لوقت البيع، أرجو + +218 +00:30:48,260 --> 00:30:56,180 +.. أرجو الانتباه لهذه الصورة، لو قال الموكل + +219 +00:30:59,000 --> 00:31:09,100 +لآخره وكلتك في بيع متاعي هذا إذا جاء رأس شهر ربيع + +220 +00:31:09,100 --> 00:31:20,240 +الأول فقال الآخر قبلت، صح العقد، صح العقد قلنا ما هو + +221 +00:31:20,240 --> 00:31:26,420 +الفرق يا ترى بين هذه الصيغة وبين الصيغة الأولى + +222 +00:31:26,420 --> 00:31:36,500 +قالوا الصيغة الأولى ذُكر الفعل قبل لفظ التوكيل، قبل + +223 +00:31:36,500 --> 00:31:46,160 +لفظ التوكيل، يعني جاء فيه بيع متاعي هذا إذا جاء رأس + +224 +00:31:46,160 --> 00:31:53,330 +شهر ربيع الأول بيع متاعي هذا إذا جاء رأس شهر ربيع + +225 +00:31:53,330 --> 00:32:00,130 +الأول، فهذه الصورة هي التي عليها الخلاف، فالأصح عند + +226 +00:32:00,130 --> 00:32:06,170 +الشافعية البطلان، وفي الصحيح الجواز قياسا على + +227 +00:32:06,170 --> 00:32:13,520 +الوصية، لكن إذا قدم لفظ الوكالة وأخرى لفظ الفعل + +228 +00:32:13,520 --> 00:32:24,020 +وعلق الفعل على شرط لم يحصل بعده فقد صحى العقد + +229 +00:32:24,020 --> 00:32:31,020 +وصحى الوكالة، كما لو قال وكلتك + +230 +00:32:31,020 --> 00:32:39,200 +أو أنت وكيلي في بيع داري إذا جاء رأس الشهري جازة + +231 +00:32:39,200 --> 00:32:45,460 +قال لأنه عجل عقد الوكالة في اللفظ، عجله في اللفظ + +232 +00:32:45,460 --> 00:32:48,660 +وجعل رأس الشهر محله + +233 +00:32:54,320 --> 00:33:00,720 +وهكذا لو قال إن شاءت زينب فقد وكلتك في طلاقها لم + +234 +00:33:00,720 --> 00:33:09,380 +يجز، لكن لو قال وكلتك في طلاق زينب إذا شاءت جازة + +235 +00:33:09,380 --> 00:33:15,100 +لأنه في الصورة الأولى أخر لفظ الوكالة وفي الصورة + +236 +00:33:15,100 --> 00:33:21,540 +الثانية قدمه، فكان في الصورة الأولى .. اه فكان + +237 +00:33:21,540 --> 00:33:26,160 +العقد في الصورة الأولى غاطلة وكان في الصورة + +238 +00:33:26,160 --> 00:33:37,520 +الثانية صحيحة، ثم بعدها قال فإن الجزها وشرط لتصرف + +239 +00:33:37,520 --> 00:33:48,230 +شرطا جاز، ولو قال وكلتك ومتى عزلتك فانت وكيلي صحت + +240 +00:33:48,230 --> 00:33:55,730 +في الحال في الأصح وفي عوده وكيلا بعد العزل الوجهان + +241 +00:33:55,730 --> 00:34:03,190 +في تعليقها ويجريان في تعليق العزل، هذا كلام من؟ + +242 +00:34:03,190 --> 00:34:12,050 +كلام الإمام، الإمام النووي مرة أخرى قال الإمام فإن + +243 +00:34:12,050 --> 00:34:16,230 +نجزها يعني + +244 +00:34:16,230 --> 00:34:23,390 +أبرم الوكالة بعقد ناجز + +245 +00:34:23,390 --> 00:34:30,430 +من غير أن يعلقها على شرط في المستقبل + +246 +00:34:34,190 --> 00:34:42,950 +ولكنه شرط للتصرف شرطا، شرط للتصرف شرطا سنبينه بعد + +247 +00:34:42,950 --> 00:34:52,970 +قليل، صح العقد وجازة الوكالة ولو قال وكلتك هذه صورة + +248 +00:34:52,970 --> 00:35:02,240 +ثانية ولو قال وكلتك ومتى عزلتك فانت وكيني، وكلتك + +249 +00:35:02,240 --> 00:35:10,840 +ومتى عزلتك فانت وكيني، صحت في الحال في الأصح لا في + +250 +00:35:10,840 --> 00:35:20,760 +الصحيح وفي عوده وكيلا بعد العزل الوجهان في تعليقها + +251 +00:35:20,760 --> 00:35:30,990 +ويجريان في تعليق العزل، بيان هذا الكلام إن نجزها + +252 +00:35:30,990 --> 00:35:39,090 +يعني أبرم عقدها عقد الوكالة بلفظ ناجز، وكلتك في بيع + +253 +00:35:39,090 --> 00:35:47,230 +متاعي هذا، فقال الرجل قبلك كان العقد ناجزا، بيقول + +254 +00:35:47,230 --> 00:35:55,600 +ولو أن لو أن الموكل أبرم العقد ناجزا لكنه ضمنه + +255 +00:35:55,600 --> 00:35:56,440 +شرطا + +256 +00:36:01,640 --> 00:36:10,820 +كقوله وكلتك ببيع عبدي هذا وبيعه بعد شهر، وبيعه بعد + +257 +00:36:10,820 --> 00:36:19,400 +شهر، وكلتك ببيعه، قال قبل، لكن تنفيذ البيع يكون منك + +258 +00:36:19,400 --> 00:36:28,110 +بعد شهر، قالوا صح هذا، جاز هذا، فتصح الوكالة والحالة + +259 +00:36:28,110 --> 00:36:35,430 +هذه ولا ينبغي أن يتصرف الوكيل بالبيع إلا بعد مضي + +260 +00:36:35,430 --> 00:36:43,830 +الشهر وانقضائه، ثم قال ويصح تأقيتها كوكلتك شهرا، هذه + +261 +00:36:43,830 --> 00:36:50,390 +فائدة زائدة، يعني الوكالة يمكن أن تكون مفتوحة الباب + +262 +00:36:50,390 --> 00:37:04,280 +غير محددة بزمن، وكلتك وكلتك في بيع بضاعتي اه وكلتك أن + +263 +00:37:04,280 --> 00:37:16,640 +تكون بوابة مثلا منزلي أو مدرستي مثلا، فهذا لا + +264 +00:37:16,640 --> 00:37:22,860 +يستعمل، طبيعة العمل لا تكون شهرا دون شهر أو سنة دون + +265 +00:37:22,860 --> 00:37:29,360 +سنة، فيبدو من لفظها أنها مفتوحة الأمد أليس كذلك؟ + +266 +00:37:29,360 --> 00:37:37,740 +فهذا يصح، ويصح أيضًا أن أوكل شخصًا في شراء متاع فقط + +267 +00:37:37,740 --> 00:37:44,600 +فإذا اشتراه انتهى العقد، واضح الأمر، ويجوز أيضًا أن + +268 +00:37:44,600 --> 00:37:52,140 +أوكله عني وأنبه عني يوما واحدًا، فإذا انقضى اليوم + +269 +00:37:52,140 --> 00:38:00,450 +انتهى العقد أو أسبوعًا أو شهرًا، إذا يجوز في عقد + +270 +00:38:00,450 --> 00:38:07,510 +الوكالة عدم تحديد الوقت، أن يكون الوقت مفتوحًا + +271 +00:38:07,510 --> 00:38:16,510 +ويجوز تحديده بيوم أو بعقد واحد إن كان من بيع أو + +272 +00:38:16,510 --> 00:38:24,150 +تجارة أو وصية أو إلى غير ذلك أو إذا كان في الوقت + +273 +00:38:24,150 --> 00:38:32,790 +كيوم أو أسبوع أو شهر ونحو ذلك، ثم أما عن الوكالة + +274 +00:38:32,790 --> 00:38:40,210 +الدورية، أن يقول الموكل للوكيل وكلتك ببيع هذا المال + +275 +00:38:40,210 --> 00:38:48,630 +وكل ما عزلتك فانت وكيلي، فإن هذا الشخص يكون وكيلا + +276 +00:38:48,630 --> 00:38:55,750 +وكل ما عزله الموكل تجددت الوكالة، تجددت الوكالة + +277 +00:38:55,750 --> 00:39:02,950 +وسمي هذا العقد وكالة دورية لأنها تدور مع العزل، كل + +278 +00:39:02,950 --> 00:39:09,640 +ما عزله، طبعا هذا الكلام أخوات الكريمات، أحيانا يقوله + +279 +00:39:09,640 --> 00:39:18,380 +الموكل بباع في، أتأمين وبعث وبث الطمأنينة في قلب + +280 +00:39:18,380 --> 00:39:24,540 +الوكيل، يعني يا أخي وإن كنت تعهدني سريع الغضب فلا + +281 +00:39:24,540 --> 00:39:32,540 +تقلق فقد وكلتك وكل ما غضبت وعزلتك فأنت وكيلي أيها + +282 +00:39:32,540 --> 00:39:37,260 +كيف .. إيه .. إيش رأيك في هذا؟ يعني حتى لا تكون .. + +283 +00:39:37,260 --> 00:39:43,520 +حتى لا تكون مؤرقا من غضبي فإذا غضبت عزلتك ثم بعد + +284 +00:39:43,520 --> 00:39:51,710 +ذلك لا كل ما عزلتك فأنت وكيلي أحيانا، يعني يمكن أن + +285 +00:39:51,710 --> 00:40:00,010 +يقوله شخص بباع في بث الطمأنينة في قلب الوكيل عصيما + +286 +00:40:00,010 --> 00:40:06,970 +إذا كانت الوكالة عن مال لا بالمجان، تسمى وكالة + +287 +00:40:06,970 --> 00:40:12,790 +دورية لأنها تدور مع العزل فكل ما عزله عاد وكيلا + +288 +00:40:12,790 --> 00:40:19,610 +ولو قال وكلتك ومتى عزلتك أو إذا عزلتك أو مهما + +289 +00:40:19,610 --> 00:40:25,750 +عزلتك فأنت وكيلي فيه أو قد وكلتك، صحت في الحال في + +290 +00:40:25,750 --> 00:40:33,110 +الأصح لوجود الإذن وفي مقابل الأصح لا تصح، يعني عدم + +291 +00:40:33,110 --> 00:40:39,790 +الجواز لاجتمالها على شرط التأبيد وهو التزام العقد + +292 +00:40:39,790 --> 00:40:46,390 +الجائز بعد ذلك، يعني بهذا نكون قد أتممنا الحديث عن + +293 +00:40:46,390 --> 00:40:51,930 +أركان الوكالة، فسنتحدث إن شاء الله تعالى عن أيٍّ عن + +294 +00:40:51,930 --> 00:40:57,870 +أحكامها المتعلقة بها في لقائنا القادم، وفقنا الله + +295 +00:40:57,870 --> 00:41:03,160 +وإيه يكون 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فائدة زائدة يعني الوكالة يمكن أن تكون مفتوحة الباب غير محددة بزمن وكلتك", "tokens": [5172, 2655, 9381, 5016, 2423, 2407, 4117, 6027, 3660, 16070, 5016, 6027, 3660, 29538, 49429, 7251, 1863, 3555, 17082, 1829, 14739, 7251, 2655, 9381, 28480, 2423, 2407, 4117, 26895, 20666, 21292, 3615, 11933, 15040, 39182, 3714, 11242, 1829, 25124, 3224, 2288, 4032, 7649, 4587, 11242, 16373, 3224, 38637, 2304, 50239, 4032, 1829, 9381, 5016, 6055, 10721, 4587, 36081, 11296, 9122, 2407, 28820, 2655, 4117, 13412, 3224, 23557, 29538, 6156, 16373, 41891, 30767, 16373, 41891, 37495, 22653, 2423, 2407, 4117, 6027, 3660, 7251, 43020, 14739, 6055, 30544, 3714, 5172, 2655, 2407, 5016, 3660, 29739, 16758, 32771, 13546, 3714, 24401, 41891, 4724, 11622, 27842, 4032, 28820, 2655, 4117], "avg_logprob": -0.0677205023364486, "compression_ratio": 1.8617021276595744, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 2185.87, "end": 2186.53, "word": "فتصح", "probability": 0.934814453125}, {"start": 2186.53, 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00:00:44,040 +إلا الله وحده لا شريك له، و أشهد أن محمدا عبده و + +5 +00:00:44,040 --> 00:00:51,420 +رسوله و بقىالركن الرابع من أركان الوكالة هو الصيغة + +6 +00:00:51,420 --> 00:01:03,240 +وإذا قلنا الصيغة نقصد بها الإيجاب والقبول قال + +7 +00:01:03,240 --> 00:01:09,580 +الإمام النووي رحمه الله تعالى في هذا الركن ويشترط + +8 +00:01:09,580 --> 00:01:21,030 +من الموكل لفظ يقتضي رضاهكوكلتك في كذا أو فوته إليك + +9 +00:01:21,030 --> 00:01:30,730 +أو أنت وكيلي فيه فلو قال بيع أو أعتق حصل الإذن ولا + +10 +00:01:30,730 --> 00:01:39,730 +يشترط القبول لفظا وقيل يشترط وقيل يشترط في صيغ + +11 +00:01:39,730 --> 00:01:50,660 +العقود كوكلتكدون صيغ الأمر كبع وأعتق بيانوا هذا + +12 +00:01:50,660 --> 00:02:01,780 +الكلام أن الصيغة في الوكالة شأنها + +13 +00:02:01,780 --> 00:02:10,190 +كشأن الصيغة في أي عقد من العقود ينبغي أن تكونظاهرة + +14 +00:02:10,190 --> 00:02:21,670 +الدلالة واضحة الدلالة على تقرير المعنى ولذلك قلنا + +15 +00:02:21,670 --> 00:02:28,970 +إن الصيغة تتألف من الإيجاب والقبول فينبغي أن يكون + +16 +00:02:28,970 --> 00:02:30,650 +الإيجاب لفظا + +17 +00:02:32,870 --> 00:02:39,790 +إما أن يكون صريحا في الدلالة على معنى الوكالة + +18 +00:02:39,790 --> 00:02:43,230 +والصريح + +19 +00:02:43,230 --> 00:02:53,930 +مثل أن يقول الموكل لمن أراده وكيلا عنه ونائب عنه + +20 +00:02:53,930 --> 00:03:03,160 +في قضاء الحوائج ومزاولة الأمور أن يقول لهوكلتك في + +21 +00:03:03,160 --> 00:03:14,860 +كذا فهذا صريح أو يقول فوّطته إليك أي فوّطه الأمر و + +22 +00:03:14,860 --> 00:03:22,760 +يعينه يذكره إليك أو يقول أنت وكيلي في الأمر + +23 +00:03:22,760 --> 00:03:28,600 +الفلاني فهذه كلها صيغ صريحة + +24 +00:03:32,820 --> 00:03:43,360 +والآخر في المقابل يقول قبلت فإذا كانت الصيغة على + +25 +00:03:43,360 --> 00:03:54,440 +نحو ما ذكرنا فهي صيغة صريحة فهي صيغة صريحة ظاهرة + +26 +00:03:54,440 --> 00:03:58,640 +الدلالة على معنى الوكالة + +27 +00:04:01,040 --> 00:04:13,240 +والوكالة هنا تقررت بظاهر اللفظ وليس بلفظ كينائي + +28 +00:04:13,240 --> 00:04:22,200 +وقد قصد منه الموجب أو الموكل إبراهما العاري + +29 +00:04:22,200 --> 00:04:23,680 +الوكالة عفوا + +30 +00:04:28,820 --> 00:04:37,120 +قال إن لم يكن الإيجاب صريحة دلالة في تقرير المعنى + +31 +00:04:37,120 --> 00:04:46,240 +فلا أقل من أن يكون بلفظ وإن + +32 +00:04:46,240 --> 00:04:54,140 +لم يكن صريحا لكنه قصد منه الموكل إبرام الوكالة + +33 +00:04:54,140 --> 00:05:03,600 +إبرام الوكالةكما لو قال بيع متاعي + +34 +00:05:03,600 --> 00:05:11,620 +هذا الموكل يقول لرجل آخر بيع متاعي هذا او اعتق + +35 +00:05:11,620 --> 00:05:21,820 +غلامي هذا او اشتري لي كذا و كذا من السوق فيقول + +36 +00:05:21,820 --> 00:05:26,540 +الآخر قبلت فهذا لفظ + +37 +00:05:28,770 --> 00:05:40,630 +ليس ظاهرة دلالة من ذات اللفظ على المعنى لكن أي + +38 +00:05:40,630 --> 00:05:50,140 +إنسان يخاطب بمثل هذا الكلام يدرك منهأن الموكل أو + +39 +00:05:50,140 --> 00:05:58,400 +أن المتكلم يقصد أن يكون المخاطب نائبا عنه في البيع + +40 +00:05:58,400 --> 00:06:05,760 +أو نائبا عنه في الشراء أليس كذلك؟ فهذا .. هذا أيضا + +41 +00:06:05,760 --> 00:06:14,300 +لفظ مقبول و يصح عقد الوكالة به لكن .. لكن الوكالة + +42 +00:06:14,300 --> 00:06:21,340 +ثبتتبإيه بمقصود هذا أو بالمقصود من هذا اللفظ لا + +43 +00:06:21,340 --> 00:06:31,320 +بإيه بدلالته اللفظية الظاهرة ثم + +44 +00:06:31,320 --> 00:06:40,460 +بعدها قال ولا يشترط القبول لفظا ولا يشترط القبول + +45 +00:06:40,460 --> 00:06:45,380 +لفظا ومعنى هذا أخوات الكلمات + +46 +00:06:48,740 --> 00:07:01,620 +أن الموكلة إذا قال لأخ آخر وكلتك في شرائي كذا فإن + +47 +00:07:01,620 --> 00:07:11,680 +قال الوكيل قبلت صح العقدوإن لم يقول شيئا وبادرة + +48 +00:07:11,680 --> 00:07:20,120 +بتنفيذ التكليف فقد صح العقد أيضا أرجو الانتباه إذا + +49 +00:07:20,120 --> 00:07:27,340 +قال شخص لآخر وكلت كأن تشتري لي المتاع الفلاني فقال + +50 +00:07:27,340 --> 00:07:33,060 +الرجل قبلته صح العقد وإذا + +51 +00:07:33,060 --> 00:07:44,930 +قال لرجل آخروكلتك أن تبيع متاعي هذا فلم يقول قدلت + +52 +00:07:44,930 --> 00:07:52,890 +لكنه أخذ المتاع و بادر في إيه بادر و باشر في عملية + +53 +00:07:52,890 --> 00:08:00,430 +أو في فعل البيع فقد صح العقد و من هنا قال الإمام + +54 +00:08:00,430 --> 00:08:07,050 +النووي رحمه الله تعالى لا يشترط في صحة عقد الوكالة + +55 +00:08:07,910 --> 00:08:14,570 +إذا صدر الإيجاب من الموج به أن يقول الآخر أو + +56 +00:08:14,570 --> 00:08:20,510 +الوكيل قبلته بصريح اللفظ فلو أنه لم يقول شيئا + +57 +00:08:20,510 --> 00:08:24,950 +وباشرة بالامتثال فقد صح العقد + +58 +00:08:29,810 --> 00:08:38,390 +هذا على الأصح وفي مقابله قولان وفي مقابله قولان + +59 +00:08:38,390 --> 00:08:48,930 +ضعيفان أحدهم يشترط اللفظ من الوكيل يشترط أن يقول + +60 +00:08:48,930 --> 00:08:59,320 +قبلت أو رضيت أو امتثلت أو يقول نحوا من هذاوالقول + +61 +00:08:59,320 --> 00:09:06,920 +المريض أو الضعيف الثاني يشترط في صيغ العقود يعني + +62 +00:09:06,920 --> 00:09:17,550 +إذا كانت إذا كان موضوع الوكالة عقدا كبيعمثلا او + +63 +00:09:17,550 --> 00:09:29,250 +سلم او رهن او وصية فكل هذا يتألف من طرفين طرف + +64 +00:09:29,250 --> 00:09:35,450 +الموجب وطرف القابل قالوا اذا كان موضوع الوكالة اذا + +65 +00:09:35,450 --> 00:09:44,090 +كان موضوع الوكالة عقدا يشترط في صحتي او يشترط لصحة + +66 +00:09:44,090 --> 00:09:53,140 +العقدلفظ الوكيل ان يعرف باللفظ يقول قبلت أو رضيت + +67 +00:09:53,140 --> 00:10:00,740 +او فعلت او نحو ذلك اما + +68 +00:10:00,740 --> 00:10:07,020 +اذا كان موضوع الوكالة اما اذا كان موضوع الوكالة + +69 +00:10:07,020 --> 00:10:12,880 +مثلا + +70 +00:10:14,030 --> 00:10:23,350 +فعلا خارجا عن إطار العقود فلا يشترط فيها اللفظ من + +71 +00:10:23,350 --> 00:10:32,170 +الوكيل بل لو أنه لم يتلفظ وبادر بالعمل أو بالفعل + +72 +00:10:32,170 --> 00:10:39,850 +فإن هذا يجزئه ويكفيه والعقد والحالة هذه على هذا + +73 +00:10:39,850 --> 00:10:47,620 +القول عقد ايه عقد صحيحوالمعتمد عند الشافعية هو + +74 +00:10:47,620 --> 00:10:56,000 +الأول أن .. أن اللفظة غير مشروط لصحة العقد سواء + +75 +00:10:56,000 --> 00:11:10,320 +كان موضوع الوكالة عقدا أو غير عقد وإذا + +76 +00:11:10,320 --> 00:11:20,790 +كانالإيجاب لا باللفظ الصريح + +77 +00:11:20,790 --> 00:11:28,900 +كوكلتكولا بغير الصريح كبيع متاعي هذا أو اشتري لي + +78 +00:11:28,900 --> 00:11:35,780 +كذا وكذا إذا لم يكن باللفظ الصريح ولا بلفظ يقصد + +79 +00:11:35,780 --> 00:11:42,040 +منه الوكالة فإنها لا تصح الوكالة و الحالة هذه + +80 +00:11:42,040 --> 00:11:51,700 +ولذلك يقولونالشرّاح وأما الخارج عن الأمرين من صريح + +81 +00:11:51,700 --> 00:11:59,020 +ومقصود فهو أن يقول قد عولت عليك فلا يصح عقد + +82 +00:11:59,020 --> 00:12:07,480 +الوكالة به لاحتمال هذا اللفظ أن يكون معولا على + +83 +00:12:07,480 --> 00:12:16,540 +رأيهأو معونته أو نيابته فلما كثرت احتمالاته فهذا + +84 +00:12:16,540 --> 00:12:27,510 +يوقع في الخصومة بين الموكل والوكيل وأي معقديعني + +85 +00:12:27,510 --> 00:12:36,510 +يفضي إلى افتراس الود وإلى يعني فساد المحبة و + +86 +00:12:36,510 --> 00:12:44,990 +الأخوة بين الناس فإنه عقد فاسد أو تصرف غير محمود + +87 +00:12:44,990 --> 00:12:49,850 +ثم + +88 +00:12:49,850 --> 00:12:53,010 +ينبغي + +89 +00:12:55,000 --> 00:13:04,180 +في الصيغة أن يذكر الموكل فيه أن يذكر الموكل فيه + +90 +00:13:04,180 --> 00:13:16,380 +بأن يقول الأصيل وهو الموكل أن يقول لشخص وكلتك ببيع + +91 +00:13:16,380 --> 00:13:25,140 +متاعي هذا أو بشرائي كذا وكذا أو بتطليق فلانةأو + +92 +00:13:25,140 --> 00:13:33,100 +بتزويج فلانة أو بقض مهر فلانة أو وكلتك أن تحتطب + +93 +00:13:33,100 --> 00:13:42,380 +عني أو أن تصيد عني واضح الكلام ففي + +94 +00:13:42,380 --> 00:13:49,230 +كل هذه الأمثلة قد ذُكر الموكل فيهقد ذُكر الموكل + +95 +00:13:49,230 --> 00:13:56,230 +فيه وهو الفعل المراد الفعل المقصود إن كان عقدا أو + +96 +00:13:56,230 --> 00:14:02,070 +كان تصرفا كالمباحات كالاستياد والاحتطاب واضح + +97 +00:14:02,070 --> 00:14:10,210 +الكلام؟ بدي أسمع واضح؟ أي نعم لكن لو لم يذكر لو لم + +98 +00:14:10,210 --> 00:14:16,330 +يذكر اللافظ وهو الأصيل أو الموكل لو لم يذكر الموكل + +99 +00:14:16,330 --> 00:14:25,080 +فيهفإنه سيوقع الوكيل في الحيرة وكلتني لكن وكلتني + +100 +00:14:25,080 --> 00:14:32,740 +بماذا؟ ماذا تريد مني؟ ماذا يعني تقصد أن أصنع لك؟ + +101 +00:14:32,740 --> 00:14:46,160 +كما لو قال الموكل لشخص وكلتك عني وكلتك عني أو أنت + +102 +00:14:46,160 --> 00:14:57,040 +وكيليثم يسكت ويقول الآخر قبلت هو وكيلك في ماذا + +103 +00:14:59,840 --> 00:15:07,500 +عقد تكتنفه الجهالة التي تورث الخصومة بين الأول + +104 +00:15:07,500 --> 00:15:16,200 +والثاني وأي ما عقد يقود إلى الخصومة والنزاع فإنه + +105 +00:15:16,200 --> 00:15:24,860 +عقد فاسد باطل الشرط + +106 +00:15:24,860 --> 00:15:28,540 +الثالث في صيغة أخوات الكلمات + +107 +00:15:31,010 --> 00:15:42,170 +أن يصدر عن الوكيل لفظ أو تصرف يعريب + +108 +00:15:42,170 --> 00:15:51,230 +يعريب عن القبول يعريب عن القبول فإذا كان ذلك اجتمل + +109 +00:15:51,230 --> 00:16:01,210 +العقد وكان صحيحا فإذا قال الأصيل الموكلأنت وكيلي + +110 +00:16:01,210 --> 00:16:08,590 +يا فلان أنت وكيلي في كذا فقال المخاطب الوكيل قبلته + +111 +00:16:08,590 --> 00:16:18,970 +صح العقد أو باشرة الفعل صح العقد أيضا لكن لو خاطب + +112 +00:16:18,970 --> 00:16:19,670 +الأول + +113 +00:16:22,560 --> 00:16:30,080 +من أراده نائبا عنه فقال يا هذا يا فلان أنت وكيلي + +114 +00:16:30,080 --> 00:16:39,520 +في كذا ولم يرد عليه الآخر بشيء لا بلفظ يؤذن + +115 +00:16:39,520 --> 00:16:48,650 +بالقبول ولا بتصرف يؤذن بالقبول أيضافسكوته هذا وعدم + +116 +00:16:48,650 --> 00:16:59,650 +مبالاته قرينة ظاهرة على أنه لم يرضى أن يكون وكيلا + +117 +00:16:59,650 --> 00:17:07,790 +أو نائبا عن الأصيل ولذلك قالوا لابد حتى تكتمل + +118 +00:17:07,790 --> 00:17:16,890 +الصيغة ويصح العقد لابدمن قبول أو ما يشعر بالقبول + +119 +00:17:16,890 --> 00:17:25,590 +إما باللفظ الذي يدل على القبول صراحة أو بالتصرف + +120 +00:17:25,590 --> 00:17:32,570 +الذي يدل على القبول ضمنه + +121 +00:17:43,600 --> 00:17:51,260 +وهناك مسألة لصيقة بالشرط الثالث وهو قبول الوكيل هل + +122 +00:17:51,260 --> 00:17:57,680 +القبول على الفور أم على التراخي؟ يعني هل يشترط في + +123 +00:17:57,680 --> 00:18:07,800 +صحة العقد فيما يتعلق بالقبول أن يكون على الفور أم + +124 +00:18:07,800 --> 00:18:14,630 +يجوز أن يكون على التراخي؟في المسألة قولان عند + +125 +00:18:14,630 --> 00:18:21,310 +الشافعية الأول إن قبول الوكيل يكون على التراخي + +126 +00:18:21,310 --> 00:18:31,350 +وهذا قول الشافعية وهو مذهب جماهير أهل العلم لأن + +127 +00:18:31,350 --> 00:18:38,250 +قبول وكلاء النبي صلى الله عليه وسلم لما وكلهم به + +128 +00:18:38,250 --> 00:18:47,370 +كان بفعلهمكان بفعلهم ولم يكن على الفوري بل كان على + +129 +00:18:47,370 --> 00:18:55,570 +التراخي و لأنه إذن في التصرف والإذن قائم ما لم + +130 +00:18:55,570 --> 00:19:03,510 +يرجع عنه الأصيل أو الموكل فأشبه الإباحة لكن + +131 +00:19:03,510 --> 00:19:13,670 +الشافعية الذين لم يشترط الفوريةقالوا ما لم .. ما + +132 +00:19:13,670 --> 00:19:22,490 +لم يكن الفعل الموكل فيه .. الفعل الموكل فيه يعني + +133 +00:19:22,490 --> 00:19:31,540 +ينتهي في وقت ايه؟ في وقت قصير وعجل او سريعفما قيمة + +134 +00:19:31,540 --> 00:19:35,420 +التراخي عند إذن؟ وما فائدة العقد؟ وما فائدة + +135 +00:19:35,420 --> 00:19:39,260 +التوكيل؟ + +136 +00:19:39,260 --> 00:19:52,960 +لو مثلا يقولوا وكلتكووكلتك في أن تعبر بهذا الأعمق + +137 +00:19:52,960 --> 00:20:00,600 +من حافة الطريق أو من طرف الطريق إلى طرفه الآخر أو + +138 +00:20:00,600 --> 00:20:08,780 +من الناحية اليمنى إلى الناحية اليسرى فهل مثل هذا + +139 +00:20:08,780 --> 00:20:21,310 +الفعل يؤخرفلو مثلا من جهة العرف يعني تراقى وتجاوز + +140 +00:20:21,310 --> 00:20:25,750 +الوقت الذي يحدده العرف + +141 +00:20:29,810 --> 00:20:37,370 +يعني يأبى يأبى أن نترك هذا الأعمى يعني على حافة + +142 +00:20:37,370 --> 00:20:43,910 +الطريق يعني الساعة والساعتين وهو ينتظر من يأخذ + +143 +00:20:43,910 --> 00:20:50,850 +بيده ويقوده ليعبر به الطريق حتى يدرك السلامة + +144 +00:20:50,850 --> 00:20:58,550 +والعافية العرف لم يقرر هذالكن إذا تراخى من أجل + +145 +00:20:58,550 --> 00:21:04,990 +مثلا أن يضع متاعه من أجل أن يعني + +146 +00:21:04,990 --> 00:21:15,030 +يضع حمولته من أجل أن يعني في يده مثلا طعام فحتى + +147 +00:21:15,030 --> 00:21:22,090 +يطعمه أو شراب حتى ينتهي منهفي يده رجل يريد أن + +148 +00:21:22,090 --> 00:21:29,630 +يبلغه مثلا ثم يعود مثل هذا محتمل ومقبول عرفا لكن + +149 +00:21:29,630 --> 00:21:39,430 +أن نهمله مثلا يعني نصف ساعة أو ساعة فهذا غير مقبول + +150 +00:21:39,430 --> 00:21:50,260 +إذا كان الفعل مما لا يؤخر مما لا يؤخر سواءيعني على + +151 +00:21:50,260 --> 00:21:55,360 +مثالنا الذي ذكرنا أو على غيره إذا كانت طبيعة + +152 +00:21:55,360 --> 00:21:59,980 +الموكل فيه لا + +153 +00:21:59,980 --> 00:22:01,260 +تؤخره + +154 +00:22:03,440 --> 00:22:11,440 +وإذا تأخرنا فإنه يفوت عند إذن لابد أن يكون القبول + +155 +00:22:11,440 --> 00:22:19,500 +على الفوري، لا على التراخي، وما + +156 +00:22:19,500 --> 00:22:26,900 +عدا ذلكوماعد ذلك فإن قول الشافعية والجمهور أن + +157 +00:22:26,900 --> 00:22:35,100 +القبول لا يشترط فيه الفورية بل يصح التراخي القول + +158 +00:22:35,100 --> 00:22:42,900 +الثاني قبول الوكالة على الفوري لأنها عقد فجرت مجرى + +159 +00:22:42,900 --> 00:22:48,820 +سائر العقود والعقود دائما لابد أن تبرمأ ومجلس + +160 +00:22:48,820 --> 00:22:57,930 +العقد متحدومضى عرف التعاقد على أن مجلس العقد يعني + +161 +00:22:57,930 --> 00:23:06,310 +يتحد وتكون العقود فيه على الفور لا على التراخي + +162 +00:23:06,310 --> 00:23:17,690 +بعدها + +163 +00:23:17,690 --> 00:23:27,280 +قالأي النووي رحمه الله ولا يصح تعليقها بشرط في + +164 +00:23:27,280 --> 00:23:35,020 +الأصح ولا يصح تعليقها بشرط في الأصح هذا الكلام ما + +165 +00:23:35,020 --> 00:23:42,700 +زال متعلق بالرقم الرابع وهو ماذا؟ وهو الصيغة يقول + +166 +00:23:42,700 --> 00:23:52,040 +ولا يصحتعليقها أي تعليق الصيغة الإيجاب والقبول + +167 +00:23:52,040 --> 00:24:04,200 +بشرط في الأصحى لا يصح تعليقها بشرط في الأصحى سواء + +168 +00:24:04,200 --> 00:24:14,910 +كان الشرط صفة أو وقت لأن تعليق الوكالةبإيه بالشروط + +169 +00:24:14,910 --> 00:24:24,830 +والآجال يفسد العقدة كقوله إذا قدم زيد أو جاء رأس + +170 +00:24:24,830 --> 00:24:34,770 +الشهري فقد وكلتك بكذا فقد وكلتك بكذا أو فانت وكيلي + +171 +00:24:34,770 --> 00:24:42,740 +فيه كانت الوكالة والحالة هذه باطلةلعقدها إلى أجل + +172 +00:24:42,740 --> 00:24:50,340 +في الأصحى قياسا على سائر العقود قياسا على سائر + +173 +00:24:50,340 --> 00:24:57,140 +العقود لو قال ايه لو قال شخص مثلا لآخره + +174 +00:24:57,140 --> 00:25:00,960 +بيعتك + +175 +00:25:00,960 --> 00:25:11,890 +مثلا بيعتك هذا المتاع عندما يعود غائبيأو بعتك هذا + +176 +00:25:11,890 --> 00:25:20,310 +المتاعة بعد شهرين فهل يصح هذا؟ لا يصح وكذلك ماذا؟ + +177 +00:25:20,310 --> 00:25:29,830 +وكذلك الصيغة وكذلك الوكالة عفوا إذا قدم زيد فقد + +178 +00:25:29,830 --> 00:25:39,080 +وكلتك بكذا أو إذا جاء رأس الشهر إذا جاء رأسشهري + +179 +00:25:39,080 --> 00:25:45,540 +مثلا ربيع + +180 +00:25:45,540 --> 00:25:56,240 +الأول فقد وكلتك بكذا لم يصح العقد قلنا + +181 +00:25:56,240 --> 00:26:04,950 +قياسا على سائر العقول والثاني مقابل الأصحيصحك + +182 +00:26:04,950 --> 00:26:16,870 +الوصية فإن الوصية يمكن أن تصدر من الموصي ويتأخر + +183 +00:26:16,870 --> 00:26:20,390 +فيها + +184 +00:26:20,390 --> 00:26:30,290 +حصول القبول من الموصى له واضح الكلام الوصيةالوصية + +185 +00:26:30,290 --> 00:26:41,770 +طبيعة عقدها في المعظم الغالب أن الموصي يوصي لرجل + +186 +00:26:41,770 --> 00:26:50,810 +أو لامرأة وهو غائب عنه أليس كذلك؟ عادة الإنسان + +187 +00:26:50,810 --> 00:26:58,100 +يكون في بيتهفي بيته فبيقول يعني أو بيسطر وصيته + +188 +00:26:58,100 --> 00:27:06,620 +ويضمنها أني أوصي لفلان مثلا من أحفادي أو من إخواني + +189 +00:27:06,620 --> 00:27:11,760 +غير الوارثين أو من أعمامي أو من جيراني أو من + +190 +00:27:11,760 --> 00:27:18,960 +أصدقائي بكذا وكذا من مالي بكذا وكذا من ماليثم + +191 +00:27:18,960 --> 00:27:29,360 +يتركه لتعلن الوصية أحيانا إما في دبري حياته في آخر + +192 +00:27:29,360 --> 00:27:37,860 +حياته و إما بعد ماته فإذا + +193 +00:27:37,860 --> 00:27:46,700 +قال مثلاإذا خُطب الموصى له بعد سنة أو بعد سنتين أو + +194 +00:27:46,700 --> 00:27:55,680 +بعد عشر سنين بعد أن مات الموصى يا فلان كان صديقك + +195 +00:27:55,680 --> 00:28:02,940 +فلان قد أوصى لك بألف دينار من تركته فقال الموصى له + +196 +00:28:02,940 --> 00:28:12,070 +قبلته صح العقد صح العقدولو قال لا أريد الوصية يعود + +197 +00:28:12,070 --> 00:28:22,330 +أو يرد الألف إلى أصل التركة الورثة + +198 +00:28:22,330 --> 00:28:30,960 +إما أن يقتسموه وإما أن يعطوهلمن ايه لمن يستحقه من + +199 +00:28:30,960 --> 00:28:38,440 +الفقراء والمساكين ليكون ايه ليكون صدقة عن ايه عن + +200 +00:28:38,440 --> 00:28:45,060 +ميتهم واضح الكلام اذا الوصية هذا يعني حاصل الكلام + +201 +00:28:45,060 --> 00:28:54,240 +بأن الوصية عقدهو منفرد وشاذ عن سائر العقود أنه + +202 +00:28:54,240 --> 00:29:01,940 +يعني جائز فيه التراخي وأن التراخي فيه بين الموجب + +203 +00:29:01,940 --> 00:29:07,680 +والقابل لا ينعكس على أصل عقد الوصية بالفساد + +204 +00:29:07,680 --> 00:29:15,920 +والبطلان واضح الكلام؟ واضح؟ بل يجوز فيها التراخي + +205 +00:29:15,920 --> 00:29:17,080 +قالوا + +206 +00:29:19,060 --> 00:29:26,460 +الشافعية في مقابل الأصح يعني في الصحيح عندهم قالوا + +207 +00:29:26,460 --> 00:29:33,860 +بأن التراخي ان التراخي جائز او عفوا ان + +208 +00:29:40,040 --> 00:29:47,400 +أن التراخي لا يفسد العقدة ولا يشترط الفورية كسائر + +209 +00:29:47,400 --> 00:29:52,200 +العقود معلش + +210 +00:29:52,200 --> 00:29:57,780 +أتثبت من هذا يقول و لا يصح تعليق الوكالة بشرط يعني + +211 +00:29:57,780 --> 00:30:04,120 +هذا القول الأول القول الثاني يصح التراخ فيها قياسا + +212 +00:30:04,120 --> 00:30:10,280 +على الوصية فإنه لا يشترط فيهالا يشترط فيها + +213 +00:30:10,280 --> 00:30:14,800 +الفورية، إذا الصحيح الذي هو مقابل الأصحى ده + +214 +00:30:14,800 --> 00:30:23,320 +الشافعية بأن التراخي في الوكالة لا يفسد عقدها + +215 +00:30:23,320 --> 00:30:34,680 +ويكون عقدها صحيحاثم بعدها قال و لو قال قد وكلتك في + +216 +00:30:34,680 --> 00:30:41,620 +بيع داري إذا جاء رأس الشهري جازة لأنه عجل عقد + +217 +00:30:41,620 --> 00:30:48,260 +الوكالة و إنما جعل رأس الشهري محلا لوقت البيع أرجو + +218 +00:30:48,260 --> 00:30:56,180 +.. أرجو الانتباه لهذه الصورة لو قال الموكل + +219 +00:30:59,000 --> 00:31:09,100 +لآخرة وكلتك في بيع متاعي هذا إذا جاء رأس شهر ربيع + +220 +00:31:09,100 --> 00:31:20,240 +الأول فقال الآخر قبلت صح العقد صح العقدقلنا ما هو + +221 +00:31:20,240 --> 00:31:26,420 +الفرق يا ترى بين هذه الصيغة وبين الصيغة الأولى + +222 +00:31:26,420 --> 00:31:36,500 +قالوا الصيغة الأولى ذُكر الفعل قبل لفظ التوكيل قبل + +223 +00:31:36,500 --> 00:31:46,160 +لفظ التوكيل يعني جاء فيه بيع متاعي هذا إذا جاء رأس + +224 +00:31:46,160 --> 00:31:53,330 +شهر ربيع الأولبيع متاعي هذا إذا جاء رأس شهر ربيع + +225 +00:31:53,330 --> 00:32:00,130 +الأول فهذه الصورة هي التي عليها الخلاف فالأصح عند + +226 +00:32:00,130 --> 00:32:06,170 +الشافعية البطلان وفي الصحيح الجواز قياسا على + +227 +00:32:06,170 --> 00:32:13,520 +الوصية لكن إذا قدم لفظ الوكالةوأخرى لفظ الفعل + +228 +00:32:13,520 --> 00:32:24,020 +وعلّق الفعل على شرط لم يحصل بعده فقد صحى العقد + +229 +00:32:24,020 --> 00:32:31,020 +وصحى الوكالة كما لو قال وكلتك + +230 +00:32:31,020 --> 00:32:39,200 +أو أنت وكيلي في بيع داري إذا جاء رأس الشهريجازة + +231 +00:32:39,200 --> 00:32:45,460 +قال لأنه عجل عقد الوكالة في اللفظ عجله في اللفظ + +232 +00:32:45,460 --> 00:32:48,660 +وجعل رأس الشهر محله + +233 +00:32:54,320 --> 00:33:00,720 +وهكذا لو قال إن شاءت زينب فقد وكلتك في طلاقها لم + +234 +00:33:00,720 --> 00:33:09,380 +يجز لكن لو قال وكلتك في طلاق زينب إذا شاءت جازة + +235 +00:33:09,380 --> 00:33:15,100 +لأنه في الصورة الأولى أخر لفظ الوكالةوفي الصورة + +236 +00:33:15,100 --> 00:33:21,540 +الثانية قدمه فكان في الصورة الأولى .. اه فكان + +237 +00:33:21,540 --> 00:33:26,160 +العقد في الصورة الأولى غاطلة وكان في الصورة + +238 +00:33:26,160 --> 00:33:37,520 +الثانية صحيحة ثم بعدها قال فإن الجزها وشرط لتصرف + +239 +00:33:37,520 --> 00:33:48,230 +شرطا جازاولو قال وكلتك ومتى عزلتك فانت وكيلي صحت + +240 +00:33:48,230 --> 00:33:55,730 +في الحال في الأصح وفي عوده وكيلا بعد العزل الوجهان + +241 +00:33:55,730 --> 00:34:03,190 +في تعليقها ويجريان في تعليق العزل هذا كلام من؟ + +242 +00:34:03,190 --> 00:34:12,050 +كلام المات الامام النووي مرة أخرىقال الإمام فإن + +243 +00:34:12,050 --> 00:34:16,230 +نجزها يعني + +244 +00:34:16,230 --> 00:34:23,390 +أبرم الوكالة بعقد ناجز + +245 +00:34:23,390 --> 00:34:30,430 +من غير أن يعلقها على شرط في المستقبل + +246 +00:34:34,190 --> 00:34:42,950 +ولكنه شرط للتصرف شرطا شرط للتصرف شرطا سنبينه بعد + +247 +00:34:42,950 --> 00:34:52,970 +قليل صح العقد وجازة الوكالة ولو قال وكلتك هذه صورة + +248 +00:34:52,970 --> 00:35:02,240 +ثانية ولو قال وكلتك ومتى عزلتك فانت وكي ليهوكلتك + +249 +00:35:02,240 --> 00:35:10,840 +ومتى عزلتك فانت وكيني صحت في الحال في الأصح لا في + +250 +00:35:10,840 --> 00:35:20,760 +الصحيح وفي عوده وكيلا بعد العزل الوجهان في تعليقها + +251 +00:35:20,760 --> 00:35:30,990 +ويجريان في تعليق العزل بيان هذا الكلامإن نجزها + +252 +00:35:30,990 --> 00:35:39,090 +يعني أبرم عقدها عقد الوكالة بلفظ ناجز وكلتك في بيع + +253 +00:35:39,090 --> 00:35:47,230 +متاعي هذا فقال الرجل قبلك كان العقد ناجزا بيقول + +254 +00:35:47,230 --> 00:35:55,600 +و لو أنلو أن الموكل أبرم العقد ناجزا لكنه ضمنه + +255 +00:35:55,600 --> 00:35:56,440 +شرطا + +256 +00:36:01,640 --> 00:36:10,820 +كقوله وكلتك ببيع عبدي هذا وبيعه بعد شهر وبيعه بعد + +257 +00:36:10,820 --> 00:36:19,400 +شهر وكلتك ببيعه قال قبل لكن تنفيذ البيع يكون منك + +258 +00:36:19,400 --> 00:36:28,110 +بعد شهر قالوا صح هذا جاز هذافتصح الوكالة والحالة + +259 +00:36:28,110 --> 00:36:35,430 +هذه ولا ينبغي أن يتصرف الوكيل بالبيع إلا بعد مضي + +260 +00:36:35,430 --> 00:36:43,830 +الشهر وانقضائه ثم قال ويصح تأقيتها كوكلتك شهرا هذه + +261 +00:36:43,830 --> 00:36:50,390 +فائدة زائدة يعني الوكالة يمكن أن تكون مفتوحة الباب + +262 +00:36:50,390 --> 00:37:04,280 +غير محددة بزمن وكلتكوكلتك في بيع بضاعتيأه وكلتك أن + +263 +00:37:04,280 --> 00:37:16,640 +تكون بوابة مثلا منزلي أو مدرستي مثلا فهذا لا + +264 +00:37:16,640 --> 00:37:22,860 +يستعمل طبيعة العمل لا تكون شهرا دون شهر أو سنة دون + +265 +00:37:22,860 --> 00:37:29,360 +سنة فيبدو من لفظها أنها مفتوحة الأمد أليس كذلك؟ + +266 +00:37:29,360 --> 00:37:37,740 +فهذا يصحو يصح أيضًا أن أوكل شخصًا في شراء متاع فقط + +267 +00:37:37,740 --> 00:37:44,600 +فإذا اشتراه انتهى العقد واضح الأمر و يجوز أيضًا أن + +268 +00:37:44,600 --> 00:37:52,140 +اوكله عني و أنيبه عني يوما واحدًا فإذا انقضى اليوم + +269 +00:37:52,140 --> 00:38:00,450 +انتهى العقدأو أسبوعًا أو شهرًا إذا يجوز في عقد + +270 +00:38:00,450 --> 00:38:07,510 +الوكالة عدم تحديد الوقت أن يكون الوقت مفتوحًا + +271 +00:38:07,510 --> 00:38:16,510 +ويجوز تحديده بيوم أو بعقد واحد إن كان من بيع أو + +272 +00:38:16,510 --> 00:38:24,150 +تجارة أو وصية أو إلى غير ذلك أو إذا كانفي الوقت + +273 +00:38:24,150 --> 00:38:32,790 +كيوم او اسبوع او شهر و نحو ذلك ثم اما عن الوكالة + +274 +00:38:32,790 --> 00:38:40,210 +الدورية ان يقول الموكل للوكيل وكلتك ببيع هذا المال + +275 +00:38:40,210 --> 00:38:48,630 +و كل ما عزلتك فانت وكيلي فان هذا الشخصيكون وكيلا + +276 +00:38:48,630 --> 00:38:55,750 +وكل ما عزله الموكل تجددت الوكالة تجددت الوكالة + +277 +00:38:55,750 --> 00:39:02,950 +وسمي هذا العقد وكالة دورية لأنها تدور مع العزل كل + +278 +00:39:02,950 --> 00:39:09,640 +ما عزله طبعا هذا الكلان أخوات الكريمات أحيانايقوله + +279 +00:39:09,640 --> 00:39:18,380 +الموكل بباع في أتأمين وبعث وبث الطمأنينة في قلب + +280 +00:39:18,380 --> 00:39:24,540 +الوكيل يعني يا أخي وإن كنت تعهدني سريع الغضب فلا + +281 +00:39:24,540 --> 00:39:32,540 +تقلق فقد وكلتك وكل ما غضبت وعزلتك فانت وكيديإيه + +282 +00:39:32,540 --> 00:39:37,260 +كيف .. إيه .. إيش رأيك في هذا؟ يعني حتى لا تكون .. + +283 +00:39:37,260 --> 00:39:43,520 +حتى لا تكون مؤرقا من غضبي فإذا غضبت عزلتك ثم بعد + +284 +00:39:43,520 --> 00:39:51,710 +ذلك لا كل ما عزلتك فانت وكيلي أحيانايعني يمكن أن + +285 +00:39:51,710 --> 00:40:00,010 +يقوله شخص بباع في بث الطمأنينة في قلب الوكيل عصيما + +286 +00:40:00,010 --> 00:40:06,970 +إذا كانت الوكالة عن مال لا بالمجانوسميت وكالة + +287 +00:40:06,970 --> 00:40:12,790 +دورية لأنها تدور مع العزل فكل ما عزله عاد وكيلا + +288 +00:40:12,790 --> 00:40:19,610 +ولو قال وكلتك ومتى عزلتك او اذا عزلتك او مهما + +289 +00:40:19,610 --> 00:40:25,750 +عزلتك فانت وكيلي فيه او قد وكلتك صحت في الحال في + +290 +00:40:25,750 --> 00:40:33,110 +الأصح لوجود الإذن وفي مقابل الأصحلا تصحوا يعني عدم + +291 +00:40:33,110 --> 00:40:39,790 +الجواز لاجتمالها على شرط التأبيد وهو التزام العقد + +292 +00:40:39,790 --> 00:40:46,390 +الجائز بعد ذلك يعني بهذا نكون قد أتممن الحديث عن + +293 +00:40:46,390 --> 00:40:51,930 +أركان الوكالة فسنتحدث ان شاء الله تعالى عن ايه عن + +294 +00:40:51,930 --> 00:40:57,870 +أحكامها المتعلقة بها في لقائنا القادم وفقنا الله + +295 +00:40:57,870 --> 00:41:03,160 +وإيه يكون لما يحب ويرضىوالحمد لله رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/XBAP7MfMk4w.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/XBAP7MfMk4w.srt new file mode 100644 index 0000000000000000000000000000000000000000..08744c0dc2f89b6ca37256613d6aafb755b69a2b --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/XBAP7MfMk4w.srt @@ -0,0 +1,1323 @@ +1 +00:00:21,860 --> 00:00:23,280 +بسم الله الرحمن الرحيم + +2 +00:00:26,460 --> 00:00:31,620 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +3 +00:00:31,620 --> 00:00:37,240 +بالله من شرور أنفسنا و سيئات أعمالنا من يهد الله + +4 +00:00:37,240 --> 00:00:43,540 +فلا مضل له و من يضل فلا هادي له و أشهد أن لا إله + +5 +00:00:43,540 --> 00:00:50,880 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +6 +00:00:50,880 --> 00:01:00,650 +رسوله و بعد يقول الإمام النووي رحمه الله تعالى وإن + +7 +00:01:00,650 --> 00:01:11,830 +صالح من دين على بعضه فهو إبراء عن باقه ويصح بلفظ + +8 +00:01:11,830 --> 00:01:20,650 +الإبراء والحط ونحوهما بيان هذا وبالله التوفيق + +9 +00:01:28,270 --> 00:01:40,290 +لو أني أقرت أحمد ألف دينار إلى أجل معين فلمّا حل + +10 +00:01:40,290 --> 00:01:49,610 +الأجل طلبته مالي فأشعرني + +11 +00:01:49,610 --> 00:01:54,290 +أنه لا يستطيع أن يدفعه تاما + +12 +00:01:56,770 --> 00:02:03,790 +فقلت يا أحمد أصالحك على + +13 +00:02:03,790 --> 00:02:13,630 +نصف هذا الدين اعطني نصفه وقد + +14 +00:02:13,630 --> 00:02:19,550 +أبرأتك من النصف الآخر فهذا + +15 +00:02:19,550 --> 00:02:23,530 +عقد صحيح + +16 +00:02:24,920 --> 00:02:29,840 +هذا عقد صحيح وأكون + +17 +00:02:29,840 --> 00:02:41,620 +قد صالحته على نصف مالي الذي لي عليه وقد أبرأته من + +18 +00:02:41,620 --> 00:02:50,000 +النصف الآخر وقد أبرأته من النصف الآخر وهذا + +19 +00:02:50,000 --> 00:02:59,600 +اسمه هذا اسمه الصلح على الحطيطة الصلح على الحطيطة + +20 +00:02:59,600 --> 00:03:08,640 +وخير دليل نؤيد به كلامنا حديث كعب كعب ابن مالك رضي + +21 +00:03:08,640 --> 00:03:17,080 +الله عنه فإنه أقرض ابن أبي حدرد مالا فلما حل أجله + +22 +00:03:17,080 --> 00:03:20,620 +سأل كعب ما له + +23 +00:03:23,730 --> 00:03:29,670 +فتخاصما وارتفعت أصواتهما في مسجد النبي صلى الله + +24 +00:03:29,670 --> 00:03:39,560 +عليه وسلم فأجاف النبي صلى الله عليه وسلم سجفة خبائه + +25 +00:03:39,560 --> 00:03:49,340 +و أطل برأسه و قال يا كعب ضع عن أخيك هكذا و أشار + +26 +00:03:49,340 --> 00:03:57,000 +النصفة أشار النصفة ثم قال لابن أبي حدرد قم فادفع + +27 +00:03:57,000 --> 00:04:07,180 +اليه المال فهذا واضح هذا واضح أنه صلح على حقيقة صلح + +28 +00:04:07,180 --> 00:04:15,620 +على حقيقة أو على مسامحة لجزء من المال ليس بالضرورة + +29 +00:04:15,620 --> 00:04:21,400 +أن يكون النصف يمكن أن يكون الخمسة أو السادسة أو + +30 +00:04:21,400 --> 00:04:30,320 +الثلثة أو الربع ما تطيب به نفسه فهذا يعني شيء طيب + +31 +00:04:30,320 --> 00:04:37,600 +وهو من صناعة المعروف يا + +32 +00:04:37,600 --> 00:04:46,420 +أخوات الطيبات صلح الحقيقة يصح من غير خلاف بلفظ + +33 +00:04:46,420 --> 00:04:54,070 +الإبراء يصح من غير خلاف بلفظ الإبراء و كذلك بلفظ + +34 +00:04:54,070 --> 00:05:02,170 +الحط، ماذا يعني هذا؟ لو قلت لأحمد، يا أحمد لقد حلى + +35 +00:05:02,170 --> 00:05:09,320 +الدين الذي لي عليك فادفع لي نصفه وقد أبرأتك من + +36 +00:05:09,320 --> 00:05:14,740 +النصف الثاني أو أقول له أبرأتك يا أحمد من نصف مال + +37 +00:05:14,740 --> 00:05:21,620 +الذي عليك وادفع إلي النصف الآخر أو أقول يا أحمد + +38 +00:05:22,450 --> 00:05:30,490 +حططت عنك أو وضعت عنك نصف مالي الذي عليك وادفع ليه + +39 +00:05:30,490 --> 00:05:38,370 +نصفه الآخر فهذه صيغة صحيحة عند الشافعية من غير + +40 +00:05:38,370 --> 00:05:47,990 +خلاف ثم بعدها قال أي الإمام النووي رحمه الله تعالى + +41 +00:05:47,990 --> 00:05:54,590 +و بلفظ الصلح في الأصح و بلفظ الصلح في الأصح و + +42 +00:05:54,590 --> 00:06:03,630 +المعنى و يصح صلح الحقيقة كقول صالحتك عن الألف الذي + +43 +00:06:03,630 --> 00:06:11,170 +لي عليك على خمسمائة صالحتك على الألف الذي لي عليك + +44 +00:06:12,480 --> 00:06:21,760 +عن الألف الذي لي عليك على خمسمائة فهذا جائز في + +45 +00:06:21,760 --> 00:06:27,680 +الأصح عند الشافعية جائز في الأصح عند الشافعية + +46 +00:06:30,110 --> 00:06:38,350 +في مقابل الأصحي وهو الصحيح أنه ينبغي أن يلتزم + +47 +00:06:38,350 --> 00:06:46,990 +اللفظ الصريح مثل حططت عنك أو وضعت عنك أو أبرأتك ثم + +48 +00:06:46,990 --> 00:06:55,070 +بعدها قال الإمام النووي رحمه الله و لو صالح من حال + +49 +00:06:57,890 --> 00:07:11,390 +على مؤجل مثله أو عكس لغى فإن عجل المؤجلة صح الأداء + +50 +00:07:11,390 --> 00:07:19,770 +فإن عجل المؤجلة صح الأداء مرة أخرى قال الإمام + +51 +00:07:19,770 --> 00:07:25,270 +النووي رحمه الله و لو صالح من حال + +52 +00:07:30,000 --> 00:07:39,760 +على مؤجل مثله أو عكس لغى بيان هذا وبالله تعالى + +53 +00:07:39,760 --> 00:07:50,500 +التوفيق لو أني أقرأت أحمد ألف دينار لمدة خمسة أشهر + +54 +00:07:50,500 --> 00:08:01,070 +مثلا وحل أجالها حل أجالها فقولت يا أحمد صالحتك أو + +55 +00:08:01,070 --> 00:08:12,870 +قال هو ايه صالحتك يعني يا شيخي على أن تؤجلى على أن + +56 +00:08:12,870 --> 00:08:17,030 +تؤجلى أو + +57 +00:08:17,030 --> 00:08:25,930 +على أن أدفع لك مالك إلى أجل خمسة أشهر أخرى إلى أجل + +58 +00:08:25,930 --> 00:08:33,910 +هو خمسة أشهر أخرى واضح الصورة؟ قلت له أو قال لي + +59 +00:08:33,910 --> 00:08:42,910 +صالحتك يا شيخي على ال + +60 +00:08:42,910 --> 00:08:48,890 +.. يعني على المال الذي لك عليه على أن أدفعه لك بعد + +61 +00:08:48,890 --> 00:08:57,290 +خمسة أشهر أخرى فهذه الصورة باطلة، هذه الصورة باطلة + +62 +00:08:57,290 --> 00:09:05,310 +وذلك أن الحال لا .. لا يؤجل فلا يصح ولا يستقيم أن + +63 +00:09:05,310 --> 00:09:13,950 +يكون .. أن يكون هذا عقد صلح لكن لو بادر إليه + +64 +00:09:13,950 --> 00:09:26,540 +المحسن لو قلت له مثلا عندما اعتذر عن عدم الجهوزية + +65 +00:09:26,540 --> 00:09:35,080 +عندما اعتذر عاجزا عن السداد فتذكرت قوله تعالى وإن + +66 +00:09:35,080 --> 00:09:42,240 +كان ذو عسرة فنظرة إلى ميصرة فأحببت أني أن أمهله + +67 +00:09:42,240 --> 00:09:45,620 +إلى حين الميصرة فقلت + +68 +00:09:49,410 --> 00:09:57,110 +أرجئك إلى خمسة أشهر أخرى أو إلى أقل من ذلك أو إلى + +69 +00:09:57,110 --> 00:10:04,650 +أكثر فهذا يعني من صناعة المعروف ومن الوعود الطيبة + +70 +00:10:04,650 --> 00:10:14,250 +الكريمة التي تتضمن تنفيس الكربة و تفريجها إذا + +71 +00:10:15,780 --> 00:10:25,600 +لو صالح من حال على مؤجل مثله على مؤجل مثله فهذا + +72 +00:10:25,600 --> 00:10:36,340 +يعد لاغيا لأن الحلول لا يؤجل يا بنات لا تظن أن ظنة + +73 +00:10:36,340 --> 00:10:45,670 +من كنة أن قول الإمام النووي مثله له مفهوم مخالف + +74 +00:10:45,670 --> 00:10:53,710 +بمعنى لو مثلا أجلني إلى أقل من المال صح ذلك أو إلى + +75 +00:10:53,710 --> 00:11:01,450 +أكثر من المال صح ذلك ليس الأمر كذلك يعني لو كنت + +76 +00:11:02,460 --> 00:11:09,140 +أدنته أو أقرته مثلا + +77 +00:11:09,140 --> 00:11:12,920 +ألف دينار لمدة خمسة أشهر وحل أجالها + +78 +00:11:16,420 --> 00:11:26,080 +فقال صالحتك صالحتك مثلا على أن أنقدها على أن أدفع + +79 +00:11:26,080 --> 00:11:32,700 +لك تسعة مائة إلى أجل مثلا أربعة أشهر فإنه لا يصح + +80 +00:11:32,700 --> 00:11:41,560 +أيضا أو إن يقول صالحتك على أن أدفع لك ما لك + +81 +00:11:41,560 --> 00:11:48,860 +وزيادة عليه مائة بعد خمسة أشهر فلا يصح أيضا لأن + +82 +00:11:48,860 --> 00:11:59,300 +ايه لأن الحلول لا يؤجلوا و لا يعني الحطة في مقابلي + +83 +00:11:59,300 --> 00:12:04,940 +.. في مقابلي يعني أتأ الأجل أو الزيادة في مقابل + +84 +00:12:04,940 --> 00:12:08,980 +الأجل فإنها ممنوع منها + +85 +00:12:10,110 --> 00:12:17,330 +الصورة الثانية لو أنه عكس الأمر لو أنه عكس الأمر + +86 +00:12:17,330 --> 00:12:27,430 +فمثلا كنت أقرت أحمد ألف دينار لإيه لأجل هو خمسة + +87 +00:12:27,430 --> 00:12:34,710 +أشهر هو خمسة أشهر فبعد يوم أو يومين أو ثلاثة مثلا + +88 +00:12:34,710 --> 00:12:42,180 +صالحته أو صالحني على ايه؟ على تعجيلي .. على تعجيلي + +89 +00:12:42,180 --> 00:12:48,140 +هذا المال صالحني على تعجيلي هذا المال بنفس القدر + +90 +00:12:48,140 --> 00:12:57,550 +وبنفس النوع أو الجنس وبنفس العدد أو الصفة عفوا بنفس + +91 +00:12:57,550 --> 00:13:04,230 +القدر وبنفس الجنس وبنفس الصفة يعني ألف دينار ألف + +92 +00:13:04,230 --> 00:13:12,290 +دينار أردني فهذا لا يصح قالوا لأن ايه لأن الأجلة + +93 +00:13:12,290 --> 00:13:21,100 +لا يستصحبوا لأن الأجلة لا يستصحبوا ولا ايه ولا + +94 +00:13:21,100 --> 00:13:29,620 +يُسأل حلوله لكن يجوز هذا .. يجوز هذا من غير عقد + +95 +00:13:29,620 --> 00:13:35,590 +مصالحة كما لو أن المدينة أرجو الانتباه كما لو أن + +96 +00:13:35,590 --> 00:13:42,110 +المدين يسر الله له ووسع عليه فبات قادرا على أن يرد + +97 +00:13:42,110 --> 00:13:48,970 +المال قبل حلول الأجل فبادر بذلك فقال يا شيخي الله + +98 +00:13:48,970 --> 00:13:55,050 +جل وعلا رزقني رزقا حسنا فبت قادرا على أن أرد إليك + +99 +00:13:55,050 --> 00:14:02,740 +مالك قبل حلول أجله فهذا أيضا يعني من مكارم الأخلاق + +100 +00:14:02,740 --> 00:14:10,820 +هذا من مكارم الأخلاق و كذلك من يعني محاسن العادات + +101 +00:14:10,820 --> 00:14:18,460 +ثم هو يشجع أن يكون باب باب القرض الحسن مفتوحا بين + +102 +00:14:18,460 --> 00:14:26,300 +المؤمنين أنفسهم وبين المؤمنين لأن القرضة من عقود + +103 +00:14:26,300 --> 00:14:31,440 +الإرفاق والتيسير ولقد جاء في حديث عبد الله بن عمر + +104 +00:14:31,440 --> 00:14:36,500 +.. أرجو الانتباه جاء في حديث عبد الله بن عمر رضي + +105 +00:14:36,500 --> 00:14:45,340 +الله عنهما قال سأل رجل النبي صلى الله عليه وسلم + +106 +00:14:45,340 --> 00:14:52,220 +فقال يا رسول الله أي الناس أحب إلى الله تعالى وأي + +107 +00:14:52,220 --> 00:14:59,000 +الأعمال أحب إلى الله قال صلى الله عليه وسلم أحب + +108 +00:14:59,000 --> 00:15:06,500 +الناس إلى الله تعالى أنفعهم للناس وأحب الأعمال إلى + +109 +00:15:06,500 --> 00:15:15,140 +الله تعالى سرور تدخله على مسلم تكشف عنه جوعة أو + +110 +00:15:15,140 --> 00:15:23,310 +تفرج عنه كربة أو تقضي عنه دين ثم قال و لأن أمشي مع + +111 +00:15:23,310 --> 00:15:31,050 +أخ في حاجة أحب إلي من أن أعتكف في هذا المسجد شهرا + +112 +00:15:31,050 --> 00:15:37,570 +و أشار إلى مسجده و معلوم أن الصلاة في مسجده بألف + +113 +00:15:37,570 --> 00:15:44,300 +صلاة فيما سواه إلا الحرام والأقصى يعني الصلاة في + +114 +00:15:44,300 --> 00:15:52,060 +مسجد النبي صلى الله عليه وسلم مضاعفة الأجر إلى ألف + +115 +00:15:52,060 --> 00:15:59,700 +ضعف فقال ولأن أمشي مع أخ في حاجة أحب إلي من أن + +116 +00:15:59,700 --> 00:16:06,560 +أعتكف في هذا المسجد شهرا ثم قال ومن كف غضبه ستر + +117 +00:16:06,560 --> 00:16:14,570 +الله عورته ومن كظم غيظه ولو شاء أن يمضيه أمضاه ملأ + +118 +00:16:14,570 --> 00:16:22,850 +الله قلبه رجاء يوم القيامة و ثم قال ومن مشى مع أخ + +119 +00:16:22,850 --> 00:16:30,970 +في حاجة حتى تتهيأ له أثبت الله قدمه يوم تزول + +120 +00:16:30,970 --> 00:16:36,870 +الأقدام وفي حديث أبي هريرة رضي الله عنه قال قال + +121 +00:16:36,870 --> 00:16:43,470 +رسول الله صلى الله عليه وسلم من نفس عن مؤمن كربة + +122 +00:16:43,470 --> 00:16:50,270 +من كرب الدنيا نفس الله عنه كربة من كرب يوم القيامة + +123 +00:16:50,270 --> 00:16:56,170 +ومن يسر على محسن في الدنيا يسر الله عليه في الدنيا + +124 +00:16:56,170 --> 00:17:01,890 +والآخرة ومن ستر مسلما في الدنيا ستراه الله في + +125 +00:17:01,890 --> 00:17:08,730 +الدنيا والآخرة والله في عون العبد ما كان العبد في + +126 +00:17:08,730 --> 00:17:15,490 +عون أخيه وما اجتمع قوم في بيت من بيوت الله يتلون + +127 +00:17:15,490 --> 00:17:22,770 +كتاب الله ويتدارسون بينهم إلا حفتهم الملائكة + +128 +00:17:22,770 --> 00:17:29,790 +وغشيتهم الرحمة ونزلت عليهم السكينة وذكرهم الله في + +129 +00:17:29,790 --> 00:17:37,630 +من عنده ومن بطأ به عمله لم يسرع به نسبه + +130 +00:17:39,950 --> 00:17:47,050 +ثم بعدها قال فإن عجل المؤجلة صح الأداء هذه إضافة + +131 +00:17:47,050 --> 00:17:55,350 +أو زيادة مهمة هذه زيادة مهمة فإن عجل المؤجلة صح + +132 +00:17:55,350 --> 00:18:03,420 +الأداء يعني لا يجوز لا يصح عقدا لا يصح أن يكون + +133 +00:18:03,420 --> 00:18:10,520 +تعجيل المؤجلي عقدا عقد صلح لكنه يجوز ويصح ويقبل + +134 +00:18:10,520 --> 00:18:18,500 +فعلا واضح الأمر أن يبادر المدين بعد أن وجد التوسعة + +135 +00:18:18,500 --> 00:18:24,820 +و المكنة على أن يسد الدين بادر بسداده قبل أن يحل + +136 +00:18:24,820 --> 00:18:30,880 +أجله قلت هذا مما كرم الأخلاق و مما حسن العادات + +137 +00:18:30,880 --> 00:18:33,840 +ولذلك يقبل صنيعهم + +138 +00:18:40,790 --> 00:18:47,670 +بعدها قال الإمام النووي رحمه الله و لو صالح من + +139 +00:18:47,670 --> 00:18:56,050 +عشرة حال على + +140 +00:18:56,050 --> 00:19:07,950 +خمسة مؤجلة برئ من خمسة وبقيت خمسة حال ولو عكس لغا + +141 +00:19:08,610 --> 00:19:18,930 +مرة أخرى قال الإمام النووي ولو صالح من عشرة حالة + +142 +00:19:18,930 --> 00:19:34,850 +على خمسة مؤجلة برئ من خمسة وبقيت خمسة حالة ولو عكس + +143 +00:19:34,850 --> 00:19:48,610 +لغة بيان هذا وبالله التوفيق كنت مثلا أقرت أحمد عشرة + +144 +00:19:48,610 --> 00:19:55,370 +دراهم لمدة + +145 +00:19:55,370 --> 00:19:56,770 +ستة أشهر + +146 +00:20:01,010 --> 00:20:09,490 +ثم قلت تعالى يا أحمد تعالى أصالحك تعالى أصالحك قال + +147 +00:20:09,490 --> 00:20:18,430 +نعم قال أو قلت صالحتك صالحتك على العشرة أو عن + +148 +00:20:18,430 --> 00:20:24,910 +العشرة دراهم المؤجلة لستة أشهر أو المعجلة أنا + +149 +00:20:24,910 --> 00:20:28,550 +متأسف جدا صالحتك + +150 +00:20:29,610 --> 00:20:39,690 +عن دراهم العشرة التي حل أجلها التي حل أجلها صالحتك + +151 +00:20:39,690 --> 00:20:50,310 +عنها بخمسة دراهم مؤجلة لستة أشهر بخمسة دراهم مؤجلة + +152 +00:20:50,310 --> 00:20:55,810 +لستة أشهر ماذا فهمنا من المثال؟ + +153 +00:20:59,030 --> 00:21:10,350 +طيب أنت صريحة بارك الله فيك الآن أحمد بحاجة + +154 +00:21:10,350 --> 00:21:18,790 +إلى مال وعندي ما أفرج به كربته فكنت أقرتَه عشرة أيه + +155 +00:21:18,790 --> 00:21:27,610 +عشرة دراهم من الفضة لمدة مثلا لمدة شهرين أو ثلاثة + +156 +00:21:27,610 --> 00:21:33,150 +أشهر فحل أجلها اسمعي يا بنتي افهمي وبعدين اكتبي + +157 +00:21:33,150 --> 00:21:42,190 +فحل أجلها حل أجلها فبدلي من قرائن حال أحمد أنه + +158 +00:21:42,190 --> 00:21:50,650 +عاجز عن السداد عاجز عن السداد فتمثلت قوله تعالى وإن + +159 +00:21:50,650 --> 00:21:55,110 +كان ذو عُسرة فنظرة إلى ما يصرف فقلت تعالى يا أحمد + +160 +00:21:55,110 --> 00:22:01,110 +لا تقلق تعالى يا ابني صالحتك على + +161 +00:22:02,730 --> 00:22:09,950 +عشرة أو على المال الذي له عليك وقد حل أجله الأصل + +162 +00:22:09,950 --> 00:22:17,370 +أنك أنت تدفع له الآن صالحتك عنه بخمسة دراهم مؤجلة + +163 +00:22:17,370 --> 00:22:26,020 +لستة أشهر أسألك يا بنتي أنا بدي منه قد ايش؟ عشرة بدي + +164 +00:22:26,020 --> 00:22:32,280 +منه عشرة والآن حل أجلها حل أجلها اليوم فأنا قلت له + +165 +00:22:32,280 --> 00:22:40,580 +قلت له آه قلت له صلاحتك على خمسة المؤجلة إلى أيه؟ طب + +166 +00:22:40,580 --> 00:22:46,700 +أنا مدينة عشرة وصلاحتَه على خمسة لمدة ستة أشهرين + +167 +00:22:46,700 --> 00:22:54,530 +ماذا يفهم أحمد من هذا الكلام؟ بيفهم أحمد إن أنا + +168 +00:22:54,530 --> 00:23:01,930 +سامحته بخمس دراهم أبرأته + +169 +00:23:01,930 --> 00:23:10,350 +من خمسة دراهم وطالبته بخمسة مؤجلة يعني وصّ على نفسك + +170 +00:23:10,350 --> 00:23:15,560 +يا ابني ما تضايق أنا سامحك بخمسة وبدي منك خمسة مش + +171 +00:23:15,560 --> 00:23:23,440 +الآن بدي منك خمسة بعد ستة أشهرين قالوا أما الخمسة + +172 +00:23:23,980 --> 00:23:35,260 +أيه؟ التي لم تذكر فهذه أيه؟ هذه عفو وهذه إِبراء، + +173 +00:23:35,260 --> 00:23:43,260 +آه فتقبله وأما الخمسة التي أجلتها فإن الحال لا + +174 +00:23:43,260 --> 00:23:50,730 +يُؤجل فإن الحال لا يؤجل كيف؟ لا يُؤجلوا .. لا يُؤجلوا + +175 +00:23:50,730 --> 00:23:57,850 +بأيه؟ بالعقد، بعقد الصلح، لكن لو قلت له .. لو قلت + +176 +00:23:57,850 --> 00:24:04,910 +له عفوت عنك أو أبرأتك من خمسة وإيه؟ وأخرتك في + +177 +00:24:04,910 --> 00:24:11,260 +الخمسة الباقية إلى حين ميصر، بنفع لكن دون أن + +178 +00:24:11,260 --> 00:24:18,200 +يأخذ هذا الله يفتح عليك أن يأخذ طبيعة عقد الصلح أن + +179 +00:24:18,200 --> 00:24:25,540 +يأخذ طبيعة عقد الصلح قالوا لأن أيه؟ لأن المعجلة لا + +180 +00:24:25,540 --> 00:24:35,420 +يُؤجل ولأن المؤجلة لا يُعجل واضح الأمر أين؟ بيقول + +181 +00:24:39,130 --> 00:24:47,470 +ولو عكس الأمر لغى أيضا، ولو عكس الأمر لغى كيف .. + +182 +00:24:47,470 --> 00:24:57,730 +آه كيف بدنا نعكس الصورة مثلا كنت أعطيت أحمد عشرة + +183 +00:24:57,730 --> 00:25:07,840 +دراهم لمدة ثلاثة أشهر مثلا أقرضت أحمد عشرة دراهم + +184 +00:25:07,840 --> 00:25:15,440 +لمدة ثلاثة أشهر لمدة فبعد يومين أو يومين قلت تعالى + +185 +00:25:15,440 --> 00:25:23,700 +يا أحمد قلت تعالى يا أحمد صالحتك صالحتك على أن + +186 +00:25:23,700 --> 00:25:32,620 +تعطيني خمسة دراهم حالة أن تعطيني خمسة دراهم حالة + +187 +00:25:36,420 --> 00:25:39,340 +فماذا يحصل هنا؟ + +188 +00:25:45,770 --> 00:25:52,470 +لم يحل استحقاقي في استرداد المال لأن أنا أمهلته + +189 +00:25:52,470 --> 00:26:00,010 +أعطيته المال آه أمهلته أمهلته لثلاثة أشهر لكن بعد + +190 +00:26:00,010 --> 00:26:06,170 +يوم أو يومين بادرت إليه وقلت صالحتك على أيه؟ على + +191 +00:26:06,170 --> 00:26:11,930 +العشرة التي لي عليك وهي مؤجلة أن تعطيني خمسة حالة + +192 +00:26:12,680 --> 00:26:19,220 +أنتوا أعطياني خمسة؟ قال هذا لا غِنّ ولا يصح، هذا لا + +193 +00:26:19,220 --> 00:26:26,900 +غِنّ ولا يصحّ فالمؤمنون عند شروطهم الآن الصورة + +194 +00:26:26,900 --> 00:26:33,960 +الثانية الصورة الثانية كنت أعطيته عشرة دراهم مؤجلة + +195 +00:26:33,960 --> 00:26:41,340 +لثلاثة أشهر بعد يوم أو يومين قلت له تعال صالحتك على + +196 +00:26:41,340 --> 00:26:49,630 +خمسة دراهم حالة فهذه ابتداء مخالفة للشرط للشرط + +197 +00:26:49,630 --> 00:26:57,110 +الذي شرط معه في العقد وقد قال صلى الله عليه وسلم + +198 +00:26:57,110 --> 00:27:03,390 +المؤمنون عند شروطهم إلا شرطا أحل حراما أو حرم + +199 +00:27:03,390 --> 00:27:13,450 +حلالا إضافة إلى أني أبرأته من خمسة في مقابل + +200 +00:27:13,450 --> 00:27:20,410 +الأجل، في مقابل الأجل، واضح الأمر؟ فالإبراء يُعتبر + +201 +00:27:21,350 --> 00:27:27,410 +الإبراء يُعتبر الخمسة اللي أنا سكت عنها تُعتبر واضحة + +202 +00:27:27,410 --> 00:27:33,930 +لكن الخمسة اللي اشترطت تعجيلها وأن يدفعها الآن فهذه + +203 +00:27:33,930 --> 00:27:41,250 +لا غِنية، هذه لا غِنية بل لا تدفع إلا عند حلول الأجل + +204 +00:27:41,250 --> 00:27:50,100 +بعد ثلاثة أشهرين، أي نعم نعم النوع الثاني الصلح على + +205 +00:27:50,100 --> 00:28:03,620 +الإنكار كل ما تقدم معنى هو صلح على إقرار يعني ال + +206 +00:28:03,620 --> 00:28:16,070 +.. ال .. يعني الذي عنده الحق الذي عنده المتاع هو لم + +207 +00:28:16,070 --> 00:28:24,860 +ينكر بل يُقر به يُقر به، لكنه يعني هو بحاجة إليه + +208 +00:28:24,860 --> 00:28:32,180 +أحيانا، هو غير موجود عنده أحيانا، هو قد تلف أو + +209 +00:28:32,180 --> 00:28:41,340 +عطب إلى غير ذلك من الأسباب الداعية إلى أيه؟ إلى + +210 +00:28:41,340 --> 00:28:48,920 +المطل، إلى التأخير، وهي داعية أيضا إلى المصالحة + +211 +00:28:49,400 --> 00:28:58,140 +واضح؟ لكن الآن ما سنستقبله من أيه؟ من مسائل ومن + +212 +00:28:58,140 --> 00:29:06,700 +فروع تتعلقوا بحق منكر، بحق منكر، يعني نشأت خصومة + +213 +00:29:06,700 --> 00:29:13,040 +بين اثنين، بين اثنين، أحدهما يدعي عند الآخر حق + +214 +00:29:13,070 --> 00:29:21,070 +والآخر يقول أبدا ليس له عندي من حق البتة، واضح؟ + +215 +00:29:21,070 --> 00:29:27,690 +فبسبب الإنكار نشأت الخصومة، ثم بدى لهذا المنكر أن + +216 +00:29:27,690 --> 00:29:35,010 +يُصالح صاحب الحق أو المدّعي المدّعي للإيه؟ للحق بدأ + +217 +00:29:35,010 --> 00:29:42,310 +له أن يصالحه واضح الأمر إذا مرة أخرى ما سبق معنى + +218 +00:29:42,310 --> 00:29:51,230 +فهو الصلح عن إقرار أما ما سنستقبله الآن فهو الحديث + +219 +00:29:51,230 --> 00:30:01,300 +عن صلح عن إنكار فيقول الإمام الصلح على الإنكار + +220 +00:30:01,300 --> 00:30:05,140 +يُبطل + +221 +00:30:05,140 --> 00:30:10,740 +إن جرى على + +222 +00:30:10,740 --> 00:30:19,140 +نفسي المدعى بيان ذلك وبالله التوفيق الصلح على + +223 +00:30:19,140 --> 00:30:29,360 +الإنكار أي إنكار المدعى عليه أو السكوت عنه وصورة + +224 +00:30:29,360 --> 00:30:37,380 +ذلك لو ادعى شخص اسمعنا صورة ذلك لو ادعى شخص على + +225 +00:30:37,380 --> 00:30:46,080 +آخر شيء كجهاز حاسوب واحد قال للثاني أنا أعطيتك جهاز + +226 +00:30:46,080 --> 00:30:55,900 +حاسوب عارية عارية أو أجرتك إياه أو بعتَه لك ولم + +227 +00:30:55,900 --> 00:31:04,470 +تُنقدني ثمنه واضح الأمر؟ إذا لو ادعى شخص على آخر شيء + +228 +00:31:04,470 --> 00:31:11,350 +كجهاز حاسوب مثلا فإنكره المدعى عليه قال أبدا ما + +229 +00:31:11,350 --> 00:31:16,590 +أعطيتني جهاز حاسوب لا بسبيل العارية ولا بسبيل + +230 +00:31:16,590 --> 00:31:26,130 +الإجارة ولا بسبيل البيع بثمن مؤجل فكّر .. فكّر + +231 +00:31:26,130 --> 00:31:36,290 +المدعى عليه المنكر يعني قال هذا رجل عن المدعى هذا + +232 +00:31:36,290 --> 00:31:43,310 +رجل شديد وصاحب عائلة كثيرة وأعلم أنه له عشر من + +233 +00:31:43,310 --> 00:31:54,330 +الذكور الشباب فيمكن أن يُحرضهم علي ويُثيرهم + +234 +00:31:54,330 --> 00:32:05,430 +أن ينقموا مني يعني اقتنع على أن يُصالحه لا من أجل + +235 +00:32:05,430 --> 00:32:12,990 +أنه صاحب حق عنده بل من أجل أن يدفع أذاه وشره بل من + +236 +00:32:12,990 --> 00:32:21,530 +أجل أن يدفع أذاه وشره فقال قال صالحتك + +237 +00:32:22,750 --> 00:32:31,410 +صالحتك على أن أدفع لك جهاز حاسوب على المواصفات + +238 +00:32:31,410 --> 00:32:44,040 +التي ذكرتها قال هذا الصلح باطل هذا الصلح باطل قلنا + +239 +00:32:44,040 --> 00:32:51,700 +وما سبب بطلانه قال سبب بطلانه أن الله جل وعلا قال + +240 +00:32:51,700 --> 00:32:57,960 +ولا تأكلوا أموالكم بينكم بالباطل وهذا أكل للمال + +241 +00:32:57,960 --> 00:33:05,430 +بالباطل أليس كذلك؟ مصبوط ولا لأ؟ هذا شيء وشيء آخر + +242 +00:33:05,430 --> 00:33:10,530 +النبي صلى الله عليه وسلم لما أحل الصلح بين الناس + +243 +00:33:10,530 --> 00:33:20,390 +أحله شريطة ألا ألا يُحل الصلح حراما ولا يُحرمه + +244 +00:33:20,390 --> 00:33:30,520 +حلالا، الآن الصلح هذا هل يعني شرطه الذي ذكره النبي + +245 +00:33:30,520 --> 00:33:36,760 +صلى الله عليه وسلم في الحديث منفي؟ الآن لو صالحته، + +246 +00:33:36,760 --> 00:33:43,330 +أليس هذا سيأخذ المال سُحتا حراما؟ مصبوط ولا لأ؟ + +247 +00:33:43,330 --> 00:33:52,390 +إذا هذا صلح لم يكن مطابقا لإيه؟ الصلح الذي أراده + +248 +00:33:52,390 --> 00:33:58,470 +النبي صلى الله عليه وسلم وأذن به لأن الصلحة + +249 +00:33:58,470 --> 00:34:06,890 +والحالة هذه مبنية على تحليل الحرام واضح الكلام ثم + +250 +00:34:06,890 --> 00:34:14,550 +للأمر السبب الثالث ركزنا فيه سبب الثالث أنا صالحته + +251 +00:34:14,550 --> 00:34:22,950 +وأعطيته أعطيته ما يدعيه عليّ وهو جهاز حاسوب لماذا + +252 +00:34:22,950 --> 00:34:31,580 +أعطيته؟ أنا كنت قد ذكرت هذا لماذا أعطيته؟ دفعا لنقمته + +253 +00:34:31,580 --> 00:34:36,960 +وأذاه، أليس كذلك؟ طيب يا بنات، هل يشترى .. هل + +254 +00:34:36,960 --> 00:34:42,860 +يشترى دفع لإيذاء؟ يعني هل يجوز من أجل أن أدفع أذاه + +255 +00:34:42,860 --> 00:34:49,660 +من أجل أن أتحاشى أذاه أن أدفع ثمنا؟ أليس قد أمرنا + +256 +00:34:49,660 --> 00:34:56,700 +الله تعالى أو نهانا الله تعالى ورسوله صلى الله عليه + +257 +00:34:56,700 --> 00:35:04,310 +وسلم عن إيذاء المؤمنين والمؤمنات؟ البلاش، البلاش من + +258 +00:35:04,310 --> 00:35:11,110 +غير عوض، كل أحد من الناس ممنوع أن يؤذي، أن يؤذي + +259 +00:35:11,110 --> 00:35:17,810 +يعني أخاه قال والله لا يُؤمن، والله لا يُؤمن، والله + +260 +00:35:17,810 --> 00:35:24,650 +لا يُؤمن، قيل من يا رسول الله؟ قال من لا يُؤمن جاره + +261 +00:35:24,650 --> 00:35:33,460 +بوائقه فالإيذاء حرام قال صلى الله عليه وسلم لا ضرر + +262 +00:35:33,460 --> 00:35:38,460 +ولا ضرار في الإسلام وقد اعتمد العلماء هذا الحديث + +263 +00:35:38,460 --> 00:35:45,660 +قاعدة من قواعد الفقه إذا كل أحد ينبغي أن يمسك أذاه + +264 +00:35:45,660 --> 00:35:54,060 +عن الآخرين ولا يجوز أن يتسبب بضرر لا في أنفسهم ولا + +265 +00:35:54,060 --> 00:36:01,640 +في أعراضهم ولا في أموالهم ولا كذلك أن يضر الحيوان + +266 +00:36:01,640 --> 00:36:09,190 +أو الطير إلا لمأكلة واضح؟ ولذلك دخلت امرأة للنار في + +267 +00:36:09,190 --> 00:36:14,230 +هرة ونهى صلى الله عليه وسلم عن صبر البهائم ثم + +268 +00:36:14,230 --> 00:36:18,770 +أيضا في الحديث عن ابن مسعود قال كنا مع النبي في + +269 +00:36:18,770 --> 00:36:29,910 +سفر، فإيه؟ يعني أخذت فراخة حمراء ففجعت + +270 +00:36:29,910 --> 00:36:42,830 +أمهن فأخذت ترفّ فوق رؤوسنا فلما رأى النبي ذلك قال + +271 +00:36:42,830 --> 00:36:49,990 +من فجع هذه بفراخها؟ من فجع هذه بفراقها فقال صلى + +272 +00:36:49,990 --> 00:36:54,810 +الله عليه فقال عبد الله أنا يا رسول الله فقال رد + +273 +00:36:54,810 --> 00:37:05,200 +إليها ولدها رد إليها ولدها ثم أيضا لما أيه؟ لما + +274 +00:37:05,200 --> 00:37:13,400 +رأى بعيرا قد لحق بطنه بظهره من شدة الجوع قال اتقوا + +275 +00:37:13,400 --> 00:37:19,790 +الله في هذه العجموات العجموات يعني التي لا تشتكي + +276 +00:37:19,790 --> 00:37:25,770 +إذا هي جاءت ولا تشتكي إذا هي ضمئت ولا تشتكي إذا هي + +277 +00:37:25,770 --> 00:37:31,170 +تعبت من شدة ما نحمل عليها اتقوا الله في هذه + +278 +00:37:31,170 --> 00:37:39,030 +العجموات اركبوها صالحة وكلوها صالحة اركبوها صالحة + +279 +00:37:39,030 --> 00:37:46,210 +وكلوها صالحة إذا حتى حتى لا يجوز للإنسان أن يؤذي + +280 +00:37:46,210 --> 00:37:53,150 +الحيوانات بل أليس الكلب من أنجز الحيوانات؟ ولذلك + +281 +00:37:53,150 --> 00:37:57,610 +من حديث أبي هريرة رضي الله عنه قال قال صلى الله + +282 +00:37:57,610 --> 00:38:03,610 +عليه وسلم إذا ولغ الكلب في إناء أحدكم فليغسله سبعا + +283 +00:38:03,610 --> 00:38:13,040 +إحداهن بالتراب أليس هو لغلظ نجاسته؟ واضح؟ أليس ذلك + +284 +00:38:13,040 --> 00:38:20,820 +لغلظ نجاسته؟ بلى ومع ذلك فإن إيه؟ فإن السنة + +285 +00:38:20,820 --> 00:38:28,340 +طالعتنا أن بغيا من بني إسرائيل كانت ضمئة فإيه؟ + +286 +00:38:28,340 --> 00:38:35,060 +فوجدت بئرا فنزلت فشربت فلمّا رقت إلى فم البئر وجدت + +287 +00:38:35,060 --> 00:38:42,740 +كلبا يلهث ضمئا فقالت: إن هذا الكلبة قد بلغ به الضمأ + +288 +00:38:42,740 --> 00:38:50,460 +ما كان قد بلغ مني فنزلت نزلت إلى البئر ثانية و + +289 +00:38:50,460 --> 00:38:58,000 +اغترفت له مالا بخفها وحملته في فيها ورقت إلى فم + +290 +00:38:58,000 --> 00:39:06,310 +البئر وسقط الكلب فشكر الله لها فغفر الله لها ولذلك + +291 +00:39:06,310 --> 00:39:13,410 +ابن القيم يقول: حسنة لمرأة بغية زانية حسنة وما هي + +292 +00:39:13,410 --> 00:39:21,590 +هذه الحسنة؟ رفقتها ورحمتها للكلب الذي هو من أنجسي + +293 +00:39:21,590 --> 00:39:29,430 +الحيوانات حسنة أحرقت جميع سيئاتها بما فيها فعل + +294 +00:39:29,430 --> 00:39:36,740 +الفاحشة التي هي يعني يعني من الكبائر بل من أكبر + +295 +00:39:36,740 --> 00:39:42,020 +الكبائر الله تعالى ولا تقربوا الفواحش إنه كان + +296 +00:39:42,020 --> 00:39:53,060 +فاحشة وساء سبيلة، إنه كان فاحشة وساء سبيلة طيب + +297 +00:40:03,250 --> 00:40:12,950 +قال بعدها وكذا + +298 +00:40:12,950 --> 00:40:19,790 +إن جرى على بعضه في الأصحى بقول وكذا يبطل الصلح على + +299 +00:40:19,790 --> 00:40:26,190 +الإنكار إن جرى على بعض المدعى في الأصحى كما لو كان + +300 +00:40:26,190 --> 00:40:35,900 +على غير المدعى ماذا نفهم من هذا؟ نفهم هذا الكلام + +301 +00:40:35,900 --> 00:40:48,340 +بالمثال لو كنت مثلا ادعيت ادعيت + +302 +00:40:48,340 --> 00:40:56,620 +على أحمد أني أقرأتُه ألف دينار فانكر ذلك علي ولم + +303 +00:40:56,620 --> 00:41:03,890 +يقر به قال أبدا ما أعطيتني فأنت واهم أنت واهم لم + +304 +00:41:03,890 --> 00:41:10,630 +أخذ منك قرش واحدة قلت يا أحمد بنا كنت أعطيتك ألف + +305 +00:41:10,630 --> 00:41:20,010 +دينار قال أبدا أنت واهم أنت واهم فنشأت الخصومة ثم + +306 +00:41:20,010 --> 00:41:27,510 +خاف أحمد خاف أحمد وهو طالب من طلابنا أن أجور عليه + +307 +00:41:27,510 --> 00:41:38,490 +وأن أرسبه في المادة فأراد أن يستدفع هذا بصلحين + +308 +00:41:38,490 --> 00:41:46,090 +فقال يا شيخ صالحتك على خمسمائة دينار صالحتك على + +309 +00:41:46,090 --> 00:41:53,520 +خمسمائة دينار فقلت قبلتُ أه ثم هم أن يدفع ليه + +310 +00:41:53,520 --> 00:42:01,720 +خمسمائة دينار فهل يجوز هذا؟ هل يصح هذا؟ لا يصح، + +311 +00:42:01,720 --> 00:42:07,920 +ليش؟ بل لو صالحني على + +312 +00:42:07,920 --> 00:42:14,600 +أقل من هذا أو على أكثر منه أيضا لا يصحُ لأنه ما + +313 +00:42:14,600 --> 00:42:22,840 +أسكر منه الفرق فملء الكف منه حرام وما أسكر كثيره + +314 +00:42:22,840 --> 00:42:30,750 +فقليله حرام مدى ما أني .. مدى ما أني لا أملك بينة + +315 +00:42:30,750 --> 00:42:39,440 +تثبت حقي عليه أه ثم هو يعني مستعد أن يحلف يمينا على + +316 +00:42:39,440 --> 00:42:45,940 +أن ذمته بريئة من حقي ما ينبغي أن تكون خصومة ولا + +317 +00:42:45,940 --> 00:42:52,120 +يجوز لأحمد أن يهابني وأن يستدفع ضري وإيذائي بمال + +318 +00:42:52,120 --> 00:43:01,470 +فهذا إن حصل يكون إيه؟ يكون صلحا يحل الحرامة والله + +319 +00:43:01,470 --> 00:43:08,570 +تعالى هو الذي يحل وهو الذي يحرم قال تعالى ولا تصفوا + +320 +00:43:08,570 --> 00:43:13,950 +ألسنتكم الكذبة ولا تقولوا لماذا تصفون ألسنتكم + +321 +00:43:13,950 --> 00:43:20,230 +الكذبة هذا حلال وهذا حرام لتفتروا على الله الكذب + +322 +00:43:20,230 --> 00:43:28,430 +إن الذين يفترون على الله الكذب لا يفلحون إذا يا + +323 +00:43:28,430 --> 00:43:35,770 +أخوات الطيبات حتى لو صالحني على نصف المدعى، نصف + +324 +00:43:35,770 --> 00:43:42,430 +المدعى أو على ثلثه أو على ربعه أو على خمسه أو على + +325 +00:43:42,430 --> 00:43:50,900 +سدسه فالكل باطل، الكل باطل ولا يجوز طبعا لو أنا + +326 +00:43:50,900 --> 00:43:59,340 +فعلت هذا فإن الإثم أه فإن الإثم لا على الذي يبذل + +327 +00:43:59,340 --> 00:44:07,540 +هذا بل الإثم على من تسلط عليه بغير حق على من تسلط + +328 +00:44:07,540 --> 00:44:14,420 +عليه بغير حق طيب انتهينا الآن عند قولي الإمام + +329 +00:44:14,420 --> 00:44:21,820 +النووي صالحني على الدار التي تدعيها ليس إقرارا على + +330 +00:44:21,820 --> 00:44:28,540 +الأصح بارك الله في كلنا وجزاك الله خيرا والحمد لله + +331 +00:44:28,540 --> 00:44:29,660 +رب العالمين diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/XBAP7MfMk4w_raw.json b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/XBAP7MfMk4w_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..7fa502f26df057cb8a34e637dcbccf75bdb9ea12 --- /dev/null +++ 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المعنى و يصح صلح الحقيقة كقول صالحتك عن الألف الذي لي عليك على خمسمائة صالحتك على الألف الذي لي عليك", "tokens": [10721, 1829, 33688, 2304, 10943, 28239, 2407, 45865, 12602, 35571, 3224, 21984, 37279, 6027, 7578, 4032, 4724, 46538, 19913, 31767, 1211, 5016, 8978, 16247, 9381, 5016, 4032, 4724, 46538, 19913, 31767, 1211, 5016, 8978, 16247, 9381, 5016, 4032, 9673, 3615, 1863, 7578, 4032, 7251, 9381, 5016, 20328, 1211, 5016, 21542, 38436, 28671, 9122, 39648, 20328, 6027, 33753, 4117, 18871, 16247, 46538, 43527, 32239, 25894, 4117, 15844, 16490, 2304, 38251, 16373, 3660, 20328, 6027, 33753, 4117, 15844, 16247, 46538, 43527, 32239, 25894, 4117], "avg_logprob": -0.08405496700700507, "compression_ratio": 2.236111111111111, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 344.65, "end": 344.97, "word": "أي", "probability": 0.88818359375}, {"start": 344.97, "end": 345.63, "word": " الإمام", "probability": 0.9557291666666666}, {"start": 345.63, "end": 346.43, "word": " النووي", 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عنك أو وضعت عنك أو أبرأتك ثم بعدها قال الإمام النووي رحمه الله و لو صالح من حال", "tokens": [41185, 3714, 4587, 16758, 1211, 16247, 9381, 5016, 1829, 37037, 2407, 31767, 5016, 1829, 5016, 14739, 3224, 7251, 1863, 3555, 17082, 1829, 14739, 7251, 1211, 2655, 11622, 2304, 13672, 5172, 19913, 31767, 16572, 5016, 50113, 1211, 11331, 9566, 9566, 2655, 18871, 4117, 34051, 4032, 11242, 34268, 18871, 4117, 34051, 5551, 26890, 10721, 2655, 4117, 38637, 2304, 39182, 11296, 50239, 33688, 2304, 10943, 28239, 2407, 45865, 12602, 35571, 3224, 21984, 4032, 45164, 20328, 6027, 5016, 9154, 11331, 6027], "avg_logprob": -0.120693112604129, "compression_ratio": 1.7254901960784315, "no_speech_prob": 0.0, "words": [{"start": 390.11, "end": 391.51, "word": "في", "probability": 0.2161865234375}, {"start": 391.51, "end": 392.59, "word": " مقابل", "probability": 0.989990234375}, {"start": 392.59, "end": 393.29, "word": " الأصحي", "probability": 0.800537109375}, {"start": 393.29, "end": 393.67, "word": " وهو", 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مش الآن بدي منك خمسة بعد ستة أشهرين قالوا أما الخمسة", "tokens": [37746, 16254, 9154, 4117, 16490, 2304, 3794, 3660, 37893, 6024, 48506, 4724, 16254, 9154, 4117, 16490, 2304, 3794, 3660, 39182, 8608, 2655, 3660, 5551, 8592, 3224, 2288, 9957, 50239, 14407, 5551, 15042, 33962, 2304, 3794, 3660], "avg_logprob": -0.10831925675675676, "compression_ratio": 1.4337349397590362, "no_speech_prob": 1.1920928955078125e-07, "words": [{"start": 1393.96, "end": 1394.48, "word": "وبدي", "probability": 0.7066650390625}, {"start": 1394.48, "end": 1394.9, "word": " منك", "probability": 0.9794921875}, {"start": 1394.9, "end": 1395.32, "word": " خمسة", "probability": 0.97216796875}, {"start": 1395.32, "end": 1395.56, "word": " مش", "probability": 0.83935546875}, {"start": 1395.56, "end": 1396.12, "word": " الآن", "probability": 0.65869140625}, {"start": 1396.12, "end": 1396.62, "word": " بدي", "probability": 0.7218017578125}, {"start": 1396.62, "end": 1397.08, "word": " منك", "probability": 0.9873046875}, 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و يصح صلح الحقيقة كقول صالحتك عن الألف الذي + +43 +00:06:03,630 --> 00:06:11,170 +لي عليك على خمسمائة صالحتك على الألف الذي لي عليك + +44 +00:06:12,480 --> 00:06:21,760 +عن الألف الذي لي عليك على خمسمائة فهذا جائز في + +45 +00:06:21,760 --> 00:06:27,680 +الأصح عند الشافعية جائز في الأصح عند الشافعية + +46 +00:06:30,110 --> 00:06:38,350 +في مقابل الأصحي وهو الصحيح أنه ينبغي أن يلتزم + +47 +00:06:38,350 --> 00:06:46,990 +اللفظ الصريح مثل حططت عنك أو وضعت عنك أو أبرأتك ثم + +48 +00:06:46,990 --> 00:06:55,070 +بعدها قال الإمام النووي رحمه الله و لو صالح من حال + +49 +00:06:57,890 --> 00:07:11,390 +على مؤجل مثله أو عكس لغى فإن عجل المؤجلة صح الأداء + +50 +00:07:11,390 --> 00:07:19,770 +فإن عجل المؤجلة صح الأداء مرة أخرى قال الإمام + +51 +00:07:19,770 --> 00:07:25,270 +النووي رحمه الله و لو صالح من حال + +52 +00:07:30,000 --> 00:07:39,760 +على مؤجل مثله أو عكس لغى بيان هذا وبالله تعالى + +53 +00:07:39,760 --> 00:07:50,500 +التوفيق لو أني أقرأت أحمد ألف دينار لمدة خمسة أشهر + +54 +00:07:50,500 --> 00:08:01,070 +مثلا وحل أجالها حل أجالها فقولت يا أحمدصالحتك أو + +55 +00:08:01,070 --> 00:08:12,870 +قال هو ايه صالحتك يعني يا شيخي على أن تؤجلى على أن + +56 +00:08:12,870 --> 00:08:17,030 +تؤجلى او + +57 +00:08:17,030 --> 00:08:25,930 +على أن أدفع لك مالك إلى أجل خمسة أشهر أخرى إلى أجل + +58 +00:08:25,930 --> 00:08:33,910 +هو خمسة أشهر أخرىواضح الصورة؟ قلت له أو قال لي + +59 +00:08:33,910 --> 00:08:42,910 +صالحتك يا شيخي على ال + +60 +00:08:42,910 --> 00:08:48,890 +.. يعني على المال الذي لك عليه على أن أدفعه لك بعد + +61 +00:08:48,890 --> 00:08:57,290 +خمسة أشهر أخرىفهذه الصورة باطلة، هذه الصورة باطلة + +62 +00:08:57,290 --> 00:09:05,310 +وذلك أن الحال لا .. لا يؤجل فلا يصح ولا يستقيم أن + +63 +00:09:05,310 --> 00:09:13,950 +يكون .. أن يكون هذا عقد صلح لكن لو بادر إليه + +64 +00:09:13,950 --> 00:09:26,540 +المحسن لو قلت له مثلا عندما اعتذرعن عدم الجهوزية + +65 +00:09:26,540 --> 00:09:35,080 +عندما اعتذر عاجزا عن السداد فتذكرت قوله تعالى وإن + +66 +00:09:35,080 --> 00:09:42,240 +كان ذو عسرة فنظرة إلى ميصرة فأحببت أني أن أمهله + +67 +00:09:42,240 --> 00:09:45,620 +إلى حين الميصرة فقلت + +68 +00:09:49,410 --> 00:09:57,110 +أرجئك إلى خمسة أشهر أخرى أو إلى أقل من ذلك أو إلى + +69 +00:09:57,110 --> 00:10:04,650 +أكثر فهذا يعني من صناعع المعروف ومن الوعود الطيبة + +70 +00:10:04,650 --> 00:10:14,250 +الكريمة التي تتضمن تنفيس الكربة و تفريجها إذا + +71 +00:10:15,780 --> 00:10:25,600 +لو صالح من حال على مؤجل مثله على مؤجل مثله فهذا + +72 +00:10:25,600 --> 00:10:36,340 +يعد لاغيا لأن الحلول لا يؤجل يا بنات لا تظن أن ظنة + +73 +00:10:36,340 --> 00:10:45,670 +من كنة أن قول الإمام النووي مثلهله مفهوم مخالف + +74 +00:10:45,670 --> 00:10:53,710 +بمعنى لو مثلا أجلني إلى أقل من المال صح ذلك أو إلى + +75 +00:10:53,710 --> 00:11:01,450 +أكثر من المال صح ذلك ليس الأمر كذلك يعني لو كنت + +76 +00:11:02,460 --> 00:11:09,140 +أدنته أو أقرته مثلا + +77 +00:11:09,140 --> 00:11:12,920 +ألف دينار لمدة خمسة أشهر وحل أجالها + +78 +00:11:16,420 --> 00:11:26,080 +فقال صالحتك صالحتك مثلا على أن أنقدها على أن أدفع + +79 +00:11:26,080 --> 00:11:32,700 +لك تسعة مائة إلى أجل مثلا أربعة أشهر فإنه لا يصح + +80 +00:11:32,700 --> 00:11:41,560 +أيضا أو أوان يقول صالحتك على ان ادفع لك ما لك + +81 +00:11:41,560 --> 00:11:48,860 +وزيادة عليه مائة بعد خمسة أشهر فلا يصح أيضا لان + +82 +00:11:48,860 --> 00:11:59,300 +ايه لان الحلول لا يؤجلوا و لانيعني الحطة في مقابلي + +83 +00:11:59,300 --> 00:12:04,940 +.. في مقابلي يعني أتأ الأجل أو الزيادة في مقابل + +84 +00:12:04,940 --> 00:12:08,980 +الأجل فإنها ممنوع منها + +85 +00:12:10,110 --> 00:12:17,330 +الصورة الثانية لو أنه عكس الأمر لو أنه عكس الأمر + +86 +00:12:17,330 --> 00:12:27,430 +فمثلا كنت أقرت أحمد ألف دينار لإيه لأجل هو خمسة + +87 +00:12:27,430 --> 00:12:34,710 +أشهر هو خمسة أشهر فبعد يوم أو يومين أو ثلاثة مثلا + +88 +00:12:34,710 --> 00:12:42,180 +صالحتهأو صالحني على ايه؟ على تعجيلي .. على تعجيلي + +89 +00:12:42,180 --> 00:12:48,140 +هذا المال صالحني على تعجيلي هذا المال بنفس القدر + +90 +00:12:48,140 --> 00:12:57,550 +وبنفس النوع أو الجنس وبنفس العددأو الصفة عفوا بنفس + +91 +00:12:57,550 --> 00:13:04,230 +القدر وبنفس الجنس وبنفس الصفة يعني ألف دينار ألف + +92 +00:13:04,230 --> 00:13:12,290 +دينار أردني فهذا لا يصح قالوا لأن أيه لأن الأجلة + +93 +00:13:12,290 --> 00:13:21,100 +لا يستصحبوا لأن الأجلة لا يستصحبواولا ايه ولا + +94 +00:13:21,100 --> 00:13:29,620 +يُسأل حلوله لكن يجوز هذا .. يجوز هذا من غير عقد + +95 +00:13:29,620 --> 00:13:35,590 +مصالحة كما لو أن المدينةأرجو الانتباه كما لو أن + +96 +00:13:35,590 --> 00:13:42,110 +المدين يسر الله له ووسع عليه فبات قادرا على أن يرد + +97 +00:13:42,110 --> 00:13:48,970 +المال قبل حلول الأجل فبادر بذلك فقال يا شيخي الله + +98 +00:13:48,970 --> 00:13:55,050 +جل وعلا رزقني رزقا حسنا فبت قادرا على أن أرد إليك + +99 +00:13:55,050 --> 00:14:02,740 +مالك قبلحلول أجله فهذا أيضا يعني من مكارم الأخلاق + +100 +00:14:02,740 --> 00:14:10,820 +هذا من مكارم الأخلاق و كذلك من يعني محاسن العادات + +101 +00:14:10,820 --> 00:14:18,460 +ثم هو يشجع أن يكون باب باب القرض الحسن مفتوحا بين + +102 +00:14:18,460 --> 00:14:26,300 +المؤمنين أنفسهم وبين المؤمناتلأن القرضة من عقود + +103 +00:14:26,300 --> 00:14:31,440 +الإرفاق والتيسير ولقد جاء في حديث عبد الله بن عمر + +104 +00:14:31,440 --> 00:14:36,500 +.. أرجو الانتباه جاء في حديث عبد الله بن عمر رضي + +105 +00:14:36,500 --> 00:14:45,340 +الله عنهما قالسأل رجل النبي صلى الله عليه وسلم + +106 +00:14:45,340 --> 00:14:52,220 +فقال يا رسول الله أي الناس أحب إلى الله تعالى وأي + +107 +00:14:52,220 --> 00:14:59,000 +الأعمال أحب إلى الله قال صلى الله عليه وسلم أحب + +108 +00:14:59,000 --> 00:15:06,500 +الناس إلى الله تعالى أنفعهم للناسوأحب الأعمال إلى + +109 +00:15:06,500 --> 00:15:15,140 +الله تعالى سرور تدخله على مسلم تكشف عنه جوعة أو + +110 +00:15:15,140 --> 00:15:23,310 +تفرج عنه كربة أو تقضي عنه ديناثم قال و لأن أمشي مع + +111 +00:15:23,310 --> 00:15:31,050 +أخ في حاجة أحب إلي من أن أعتكف في هذا المسجد شهرا + +112 +00:15:31,050 --> 00:15:37,570 +و أشار إلى مسجده و معلوم أن الصلاة في مسجده بألف + +113 +00:15:37,570 --> 00:15:44,300 +صلاة فيما سواه إلا الحرام والأقصىيعني الصلاة في + +114 +00:15:44,300 --> 00:15:52,060 +مسجد النبي صلى الله عليه وسلم مضاعفة الأجر إلى ألف + +115 +00:15:52,060 --> 00:15:59,700 +ضعف فقال ولأن أمشي مع أخ في حاجة أحب إلي من أن + +116 +00:15:59,700 --> 00:16:06,560 +أعتكف في هذا المسجد شهرا ثم قال ومن كف غضبه ستر + +117 +00:16:06,560 --> 00:16:14,570 +الله عورتهومن كظم غيظه ولو شاء أن يمضيه أمضاه ملأ + +118 +00:16:14,570 --> 00:16:22,850 +الله قلبه رجاء يوم القيامة وثم قال ومن مشى مع أخ + +119 +00:16:22,850 --> 00:16:30,970 +في حاجة حتى تتهيأ له أثبت الله قدمه يوم تزول + +120 +00:16:30,970 --> 00:16:36,870 +الأقدام وفي حديث أبي هريرة رضي الله عنه قالقال + +121 +00:16:36,870 --> 00:16:43,470 +رسول الله صلى الله عليه وسلم من نفس عن مؤمن كربة + +122 +00:16:43,470 --> 00:16:50,270 +من كرب الدنيا نفس الله عنه كربة من كرب يوم القيامة + +123 +00:16:50,270 --> 00:16:56,170 +ومن يسر على محسن في الدنيا يسر الله عليه في الدنيا + +124 +00:16:56,170 --> 00:17:01,890 +والآخرة ومن ستر مسلما في الدنيا ستراه الله في + +125 +00:17:01,890 --> 00:17:08,730 +الدنيا والآخرةوالله في عون العبد ما كان العبد في + +126 +00:17:08,730 --> 00:17:15,490 +عون أخيه وما اجتمع قوم في بيت من بيوت الله يتلون + +127 +00:17:15,490 --> 00:17:22,770 +كتاب الله ويتدارسون بينهمإلا حفتهم الملائكة + +128 +00:17:22,770 --> 00:17:29,790 +وغشيتهم الرحمة ونزلت عليهم السكينة وذكرهم الله في + +129 +00:17:29,790 --> 00:17:37,630 +من عنده ومن بطأ به عمله لم يسرع به نسبه + +130 +00:17:39,950 --> 00:17:47,050 +ثم بعدها قال فان عجل المؤجلة صح الأداء هذه إضافة + +131 +00:17:47,050 --> 00:17:55,350 +أو زيادة مهمة هذه زيادة مهمة فان عجل المؤجلة صح + +132 +00:17:55,350 --> 00:18:03,420 +الأداء يعني لا يجوز لا يصحعقدا لا يصح أن يكون + +133 +00:18:03,420 --> 00:18:10,520 +تعجيل المؤجلي عقدا عقد صلح لكنه يجوز ويصح ويقبل + +134 +00:18:10,520 --> 00:18:18,500 +فعلا واضح الأمر أن يبادر المدين بعد أن وجد التوسعة + +135 +00:18:18,500 --> 00:18:24,820 +والمكنة على أن يسد الدين بادر بسداده قبل أن يحل + +136 +00:18:24,820 --> 00:18:30,880 +أجلهقلت هذا مما كارم الأخلاق و مما حاسن العادات + +137 +00:18:30,880 --> 00:18:33,840 +ولذلك يقبل صنيعهم + +138 +00:18:40,790 --> 00:18:47,670 +بعدها قال الإمام النووي رحمه الله و لو صالح من + +139 +00:18:47,670 --> 00:18:56,050 +عشرة حالة على + +140 +00:18:56,050 --> 00:19:07,950 +خمسة مؤجلة برئ من خمسة وبقيت خمسة حالة ولو عكس لغا + +141 +00:19:08,610 --> 00:19:18,930 +مرة أخرى قال الإمام النووي ولو صالح من عشرة حالة + +142 +00:19:18,930 --> 00:19:34,850 +على خمسة مؤجلة برئ من خمسة وبقيت خمسة حالة ولو عكس + +143 +00:19:34,850 --> 00:19:48,610 +لغةبيان هذا وبالله التوفيق كنت مثلا أقرت أحمد عشرة + +144 +00:19:48,610 --> 00:19:55,370 +دراهم لمدة + +145 +00:19:55,370 --> 00:19:56,770 +ستة أشهر + +146 +00:20:01,010 --> 00:20:09,490 +ثم قلت تعالى يا أحمد تعالى أصالحك تعالى أصالحك قال + +147 +00:20:09,490 --> 00:20:18,430 +نعم قال او قلت صالحتك صالحتك على العشرة او عن + +148 +00:20:18,430 --> 00:20:24,910 +العشرة دراهم المؤجلة لستة أشهر او المعجلة انا + +149 +00:20:24,910 --> 00:20:28,550 +متأسف جدا صالحتك + +150 +00:20:29,610 --> 00:20:39,690 +عن دراهم العشرة التي حل أجلها التي حل أجلها صالحتك + +151 +00:20:39,690 --> 00:20:50,310 +عنها بخمسة دراهم مؤجلة لستة أشهر بخمسة دراهم مؤجلة + +152 +00:20:50,310 --> 00:20:55,810 +لستة أشهر ماذا فهمتنا من المثال؟ + +153 +00:20:59,030 --> 00:21:10,350 +طيب انت صريحة بارك الله فيك الان احمد بحاجة + +154 +00:21:10,350 --> 00:21:18,790 +الى مال وعندي ما افرج به كربته فكنت اقرته عشرة ايه + +155 +00:21:18,790 --> 00:21:27,610 +عشرة دراهم من الفضة لمدة مثلا لمدة شهرينأو ثلاثة + +156 +00:21:27,610 --> 00:21:33,150 +أشهر فحل أجلها اسمعي يا بنتي افهمي وبعدين اكتبي + +157 +00:21:33,150 --> 00:21:42,190 +فحل أجلها حل أجلها فبدلي من قرائن حال أحمد أنه + +158 +00:21:42,190 --> 00:21:50,650 +عاجز عن السداد عاجز عن السدادفتمثلت قوله تعالى وإن + +159 +00:21:50,650 --> 00:21:55,110 +كان ذو عصرة فنظرة إلى ما يصرف فقلت تعالى يا أحمد + +160 +00:21:55,110 --> 00:22:01,110 +لا تقلق تعالى يا ابني صالحتك على + +161 +00:22:02,730 --> 00:22:09,950 +عشرة او على المال الذي ليه عليك وقد حل اجله الاصل + +162 +00:22:09,950 --> 00:22:17,370 +انك انت تدفع ليه الآن صالحتك عنه بخمسة دراهم مؤجلة + +163 +00:22:17,370 --> 00:22:26,020 +لستة أشهرأسألك يا بنتي أنا بدي منه جديش؟ عشرة بدي + +164 +00:22:26,020 --> 00:22:32,280 +منه عشرة و الآن حل أجلها حل أجلها اليوم فانا قلتله + +165 +00:22:32,280 --> 00:22:40,580 +قلتله اه قلتله صلاحتك على خمسة المؤجلة إلى ايه طب + +166 +00:22:40,580 --> 00:22:46,700 +انا مدينه عشرة و صلاحته على خمسة لمدة ستة أشهرين + +167 +00:22:46,700 --> 00:22:54,530 +ماذا يفهم أحمد من هذا الكلام؟بيفهم أحمد إن أنا + +168 +00:22:54,530 --> 00:23:01,930 +سامحته بخمس دراهم أبرقته + +169 +00:23:01,930 --> 00:23:10,350 +من خمسة دراهم وطالبته بخمسة مؤجلة يعني وص على نفسك + +170 +00:23:10,350 --> 00:23:15,560 +يا ابني ما تضايق أنا سامحك بخمسةوبدي منك خمسة مش + +171 +00:23:15,560 --> 00:23:23,440 +الآن بدي منك خمسة بعد ستة أشهرين قالوا أما الخمسة + +172 +00:23:23,980 --> 00:23:35,260 +إيه؟ اللي لم تذكر فهذه إيه؟ هذه عفو و هذه إبراء، + +173 +00:23:35,260 --> 00:23:43,260 +أه فتقبله و أما الخمسة اللتي أجلتها فإن الحال لا + +174 +00:23:43,260 --> 00:23:50,730 +يؤجل فإن الحال لا يؤجل كيف؟لا يؤجلوا .. لا يؤجلوا + +175 +00:23:50,730 --> 00:23:57,850 +بإيه؟ بالعقد، بعقد الصلح، لكن لو قلت له .. لو قلت + +176 +00:23:57,850 --> 00:24:04,910 +له عفوت عنك أو أبرقتك من خمسة و إيه؟ وأخرتك في + +177 +00:24:04,910 --> 00:24:11,260 +الخمسة الباقية إلى حين ميصر، بنفعبنفع لكن دون ان + +178 +00:24:11,260 --> 00:24:18,200 +يأخذ هذا الله يفتح عليك ان يأخذ طبيعة عقد الصلح ان + +179 +00:24:18,200 --> 00:24:25,540 +يأخذ طبيعة عقد الصلح قالوا لأن ايه لأن المعجلة لا + +180 +00:24:25,540 --> 00:24:35,420 +يؤجل و لأن المؤجلة لا يعجل واضح الأمر اين؟ بيقول + +181 +00:24:39,130 --> 00:24:47,470 +ولو عكس الأمر لغى أيضا، ولو عكس الأمر لغى كيف .. + +182 +00:24:47,470 --> 00:24:57,730 +اه كيف بدنا نعكس الصورة مثلا كنت أعطيت أحمد عشرة + +183 +00:24:57,730 --> 00:25:07,840 +دراهم لمدة ثلاثة أشهر مثلاأقربت أحمد عشرة دراهم + +184 +00:25:07,840 --> 00:25:15,440 +لمدة ثلاثة أشهر لمدة فبعد يومين أو يومين قلت تعالى + +185 +00:25:15,440 --> 00:25:23,700 +يا أحمد قلت تعالى يا أحمد صالحتك صالحتك على أن + +186 +00:25:23,700 --> 00:25:32,620 +تعطيني خمسة دراهم حالة أن تعطيني خمسة دراهم حالة + +187 +00:25:36,420 --> 00:25:39,340 +فماذا يحصل هنا؟ + +188 +00:25:45,770 --> 00:25:52,470 +لم يحل استحقاقي في استرداد المال لأن انا امهلته + +189 +00:25:52,470 --> 00:26:00,010 +اعطيته المال اه امهلته امهلته لثلاثة اشهر لكن بعد + +190 +00:26:00,010 --> 00:26:06,170 +يوم او يومين بادرت اليه و قلت صالحتك على ايه على + +191 +00:26:06,170 --> 00:26:11,930 +العشرة اللتي لي عليك وهي مؤجلة ان تعطيني خمسة حالة + +192 +00:26:12,680 --> 00:26:19,220 +انتوا اعطياني خمسة؟ قال هذا لا غن ولا يصح، هذا لا + +193 +00:26:19,220 --> 00:26:26,900 +غن ولا يصحونفالمؤمنون عند شروطهم الآن الصورة + +194 +00:26:26,900 --> 00:26:33,960 +الثانية الصورة الثانية كنت أعطيته عشرة دراهم مؤجلة + +195 +00:26:33,960 --> 00:26:41,340 +لثلاثة أشهر بعد يوم أو يومين قلتله تعال صالحتك على + +196 +00:26:41,340 --> 00:26:49,630 +خمسة دراهم حالة فهذه ابتداء مخالفة للشرطللشرط + +197 +00:26:49,630 --> 00:26:57,110 +اللذي شرط معه في العقد وقد قال صلى الله عليه وسلم + +198 +00:26:57,110 --> 00:27:03,390 +المؤمنون عند شروطهم إلا شرطا أحلى حراما أو حرم + +199 +00:27:03,390 --> 00:27:13,450 +حلالا إضافة إلى أنأني أبرأته من خمسة في مقابل + +200 +00:27:13,450 --> 00:27:20,410 +الأجل، في مقابل الأجل، واضح الأمر؟ فالإبراء يعتبر + +201 +00:27:21,350 --> 00:27:27,410 +الإبراء يعتبر الخمسة اللي أنا سكت عنها تعتبر واضح + +202 +00:27:27,410 --> 00:27:33,930 +لكن الخمسة اللي اشترت تعجيلها وان يدفعها الآن فهذه + +203 +00:27:33,930 --> 00:27:41,250 +لا غية، هذه لا غية بل لا تدفع إلا عند حلول الأجل + +204 +00:27:41,250 --> 00:27:50,100 +بعد ثلاثة أشهرين، أي نعمنعم النوع الثاني الصلح على + +205 +00:27:50,100 --> 00:28:03,620 +الإنكار كل ما تقدم معنى هو صلح على إقرار يعني ال + +206 +00:28:03,620 --> 00:28:16,070 +.. ال .. يعني الذي عنده الحقالذى عنده المتاع هو لم + +207 +00:28:16,070 --> 00:28:24,860 +ينكر بل يقر بهيقر به، لكنه يعني هو بحاجة إليه + +208 +00:28:24,860 --> 00:28:32,180 +أحيانا، هو غير موجود عنده أحيانا، هو قد تلف أو + +209 +00:28:32,180 --> 00:28:41,340 +عطبة إلى غير ذلك من الأسباب الداعية إلى أيه؟ إلى + +210 +00:28:41,340 --> 00:28:48,920 +المطل، إلى التأخير، وهي داعية أيضا إلى المصالحة + +211 +00:28:49,400 --> 00:28:58,140 +واضح؟ لكن الآن ما سنستقبله من ايه؟ من مسائل ومن + +212 +00:28:58,140 --> 00:29:06,700 +فروع تتعلقوا بحق منكر، بحق منكر، يعني نشأت خصومة + +213 +00:29:06,700 --> 00:29:13,040 +بين اثنين، بين اثنين، أحدهما يدعي عند الآخر حق + +214 +00:29:13,070 --> 00:29:21,070 +والاخر يقول أبدا ليس له عندي من حق البتة، واضح؟ + +215 +00:29:21,070 --> 00:29:27,690 +فبسبب الإنكار نشأت الخصومة، ثم بدى لهذا المنكر أن + +216 +00:29:27,690 --> 00:29:35,010 +يصالح صاحب الحقأو المدّعي المدّعي للإيه للحق بدأ + +217 +00:29:35,010 --> 00:29:42,310 +له أن يصالحه واضح الأمر إذا مرة أخرى ما سبق معنى + +218 +00:29:42,310 --> 00:29:51,230 +فهو الصلح عن إقرار أما ما سنستقبله الآن فهو الحديث + +219 +00:29:51,230 --> 00:30:01,300 +عن صلح عن إنكارفيقول الإمام الصلح على الإنكار + +220 +00:30:01,300 --> 00:30:05,140 +فيبطل + +221 +00:30:05,140 --> 00:30:10,740 +إن جرى على + +222 +00:30:10,740 --> 00:30:19,140 +نفسي المدعى بيان ذلك وبالله التوفيقالصُلح على + +223 +00:30:19,140 --> 00:30:29,360 +الإنكار أي إنكار المدعى عليه أو السكوت عنه وصورة + +224 +00:30:29,360 --> 00:30:37,380 +ذلك لو ادعى شخص اسمعنا صورة ذلك لو ادعى شخص على + +225 +00:30:37,380 --> 00:30:46,080 +آخر شيء كجهاز حاسوبواحد قال للتاني أنا أعطيتك جهاز + +226 +00:30:46,080 --> 00:30:55,900 +حاسوب عارية عارية أو أجرتك إياه أو بعتكه ولم + +227 +00:30:55,900 --> 00:31:04,470 +تنقدني ثمنه واضح الأمر؟إذا لو ادعى شخص على آخر شيئ + +228 +00:31:04,470 --> 00:31:11,350 +كجهاز حاسوب مثلا فانكره المدعى عليه قال أبدا ما + +229 +00:31:11,350 --> 00:31:16,590 +أعطيتني جهاز حاسوب لا بسبيل العارية ولا بسبيل + +230 +00:31:16,590 --> 00:31:26,130 +الإجارة ولا بسبيل البيع بثمن مؤجل فكر .. فكر + +231 +00:31:26,130 --> 00:31:36,290 +المدعى عليه المنكر يعنيقال هذا رجل عن المدعى هذا + +232 +00:31:36,290 --> 00:31:43,310 +رجل شديد و صاحب عائلة كثيرة و أعلم أن له عشر من + +233 +00:31:43,310 --> 00:31:54,330 +الذكور الشباب فيمكن أن يحرضهم علي و يثورهم + +234 +00:31:54,330 --> 00:32:05,430 +أن ينقموا منييعني اقتنع على أن يصالحه لا من أجل + +235 +00:32:05,430 --> 00:32:12,990 +أنه صاحب حق عنده بل من أجل أن يدفع أذاه وشره بل من + +236 +00:32:12,990 --> 00:32:21,530 +أجل أن يدفع أذاه وشره فقال قال صالحتك + +237 +00:32:22,750 --> 00:32:31,410 +صالحتك على أن أدفع لك جهاز حاسوب على المواصفات + +238 +00:32:31,410 --> 00:32:44,040 +التي ذكرتها قال هذا الصلحباطل هذا الصلح باطل قلنا + +239 +00:32:44,040 --> 00:32:51,700 +وما سبب بطلانه قال سبب بطلانه أن الله جل وعلا قال + +240 +00:32:51,700 --> 00:32:57,960 +ولا تأكلوا أموالكم بينكم بالباطل وهذا أكل للمال + +241 +00:32:57,960 --> 00:33:05,430 +بالباطل أليس كذلك مصبوط ولا لأهذا شيء وشيء آخر + +242 +00:33:05,430 --> 00:33:10,530 +النبي صلى الله عليه وسلم لما أحلى الصلح بين الناس + +243 +00:33:10,530 --> 00:33:20,390 +أحله شريطة ألا ألا يحل الصلح حراما ولا يحرمه + +244 +00:33:20,390 --> 00:33:30,520 +حلالا، الآن الصلح هذاهل يعني شرطه الذي ذكره النبي + +245 +00:33:30,520 --> 00:33:36,760 +صلى الله عليه وسلم في الحديث منفي؟ الآن لو صالحته، + +246 +00:33:36,760 --> 00:33:43,330 +أليس هذا سيأخذ المال سُحتًا حرامًا؟مصبوط ولا لأ؟ + +247 +00:33:43,330 --> 00:33:52,390 +إذا هذا صلح لم يكن مطابقا لإيه الصلح الذي أراده + +248 +00:33:52,390 --> 00:33:58,470 +النبي صلى الله عليه وسلم وأذن به لأن الصلحة + +249 +00:33:58,470 --> 00:34:06,890 +والحالة هذه مبنية على تحليل الحرامواضح الكلام ثم + +250 +00:34:06,890 --> 00:34:14,550 +للأمر السبب الثالث ركزنا فيه سبب الثالث انا صلاحته + +251 +00:34:14,550 --> 00:34:22,950 +و اعطيته اعطيته ما يدعيه عليا وهو جهاز حاسوب لماذا + +252 +00:34:22,950 --> 00:34:31,580 +اعطيته انا كنت قد ذكرت هذا لماذا اعطيتهدفع لنقمته + +253 +00:34:31,580 --> 00:34:36,960 +وأذاه، أليس كذلك؟ طيب يا بنات، هل يشترى .. هل + +254 +00:34:36,960 --> 00:34:42,860 +يشترى دفع لإيذا؟يعني هل يجوز من أجل أن أدفع أذاه + +255 +00:34:42,860 --> 00:34:49,660 +من أجل أن أتحاشى أذاه أن أدفع ثمنا؟ أليس قد أمرنا + +256 +00:34:49,660 --> 00:34:56,700 +الله تعالى أو نهان الله تعالى ورسوله صلى الله عليه + +257 +00:34:56,700 --> 00:35:04,310 +وسلم عن إذاء المؤمنين والمؤمنات؟البلاش، البلاش من + +258 +00:35:04,310 --> 00:35:11,110 +غير عوض، كل أحد من الناس ممنوع أن يؤذي، أن يؤذي + +259 +00:35:11,110 --> 00:35:17,810 +يعني أخاه قال والله لا يؤمن، والله لا يؤمن، والله + +260 +00:35:17,810 --> 00:35:24,650 +لا يؤمن، قيل من يا رسول الله؟ قال من لا يؤمن جاره + +261 +00:35:24,650 --> 00:35:33,460 +بواقهفالإيذاء حرام قال صلى الله عليه وسلم لا ضرر + +262 +00:35:33,460 --> 00:35:38,460 +ولا ضرار في الإسلام وقد اعتمد العلماء هذا الحديث + +263 +00:35:38,460 --> 00:35:45,660 +قاعدة من قواعد الفقهإذا كل أحد ينبغي أن يمسك أذاه + +264 +00:35:45,660 --> 00:35:54,060 +عن الآخرين ولا يجوز أن يتسبب بضرر لا في أنفسهم ولا + +265 +00:35:54,060 --> 00:36:01,640 +في أعراضهم ولا في أموالهم ولا كذلك أن يضر الحيوان + +266 +00:36:01,640 --> 00:36:09,190 +أو الطير إلا لمأكلةواضح؟ ولذلك دخلت امرأة للنار في + +267 +00:36:09,190 --> 00:36:14,230 +هرّة ونهى صلى الله عليه وسلم عن صبر البهائن ثم + +268 +00:36:14,230 --> 00:36:18,770 +أيضا في الحديث عن ابن مسعود قال كنا مع النبي في + +269 +00:36:18,770 --> 00:36:29,910 +سفر، فإيه؟يعني أخذت فراخة حمرة ففجعت + +270 +00:36:29,910 --> 00:36:42,830 +أمهن فأخذت ترف فوق رؤوسنا فلما رأى النبي ذلك قال + +271 +00:36:42,830 --> 00:36:49,990 +من فجع هذه بفراخها؟من فجع هذه بفراقها فقال صلى + +272 +00:36:49,990 --> 00:36:54,810 +الله عليه فقال عبد الله انا يا رسول الله فقال رد + +273 +00:36:54,810 --> 00:37:05,200 +اليها ولدها رد اليها ولدها ثم ايضا لما ايه لمالما + +274 +00:37:05,200 --> 00:37:13,400 +رأى بعيرا قد لحق بطنه بظهره من شدة الجوع قال اتقوا + +275 +00:37:13,400 --> 00:37:19,790 +الله في هذه العجمواتالعجموات يعني التي لا تشتكي + +276 +00:37:19,790 --> 00:37:25,770 +إذا هي جاءت ولا تشتكي إذا هي ضمئت ولا تشتكي إذا هي + +277 +00:37:25,770 --> 00:37:31,170 +تعبت من شدة ما نحمل عليها اتقوا الله في هذه + +278 +00:37:31,170 --> 00:37:39,030 +العجموات اركبوها صالحة وكلوها صالحة اركبوها صالحة + +279 +00:37:39,030 --> 00:37:46,210 +وكلوها صالحة إذا حتىحتى لا يجوز للإنسان أن يؤذي + +280 +00:37:46,210 --> 00:37:53,150 +الحيوانات بل أليس الكلب من أنجز الحيوانات؟ ولذلك + +281 +00:37:53,150 --> 00:37:57,610 +من حديث أبي هريرة رضي الله عنه قال قال صلى الله + +282 +00:37:57,610 --> 00:38:03,610 +عليه وسلم إذا ولغ الكلب في إناء أحدكم فليغسله سبعا + +283 +00:38:03,610 --> 00:38:13,040 +إحداهن بالتراب أليس هو لغلظ نجاسته؟واضح؟ أليس ذلك + +284 +00:38:13,040 --> 00:38:20,820 +لغلض نجاسته؟ بلى ومع ذلك فإن إيه؟ فإن السنة + +285 +00:38:20,820 --> 00:38:28,340 +طالعتنا أن بغيا من بني إسرائيل كانت ضمئة فإيه؟ + +286 +00:38:28,340 --> 00:38:35,060 +فوجدت بئرا فنزلت فشربت فلمّا رقت إلى فم البئر وجدت + +287 +00:38:35,060 --> 00:38:42,740 +كلبا يلهث ضمئا فقالتإن هذا الكلبة قد بلغ به الضمأ + +288 +00:38:42,740 --> 00:38:50,460 +ما كان قد بلغ مني فنزلت نزلت إلى البئر ثانية و + +289 +00:38:50,460 --> 00:38:58,000 +اغترفت له مالا بخفها و حملته في فيها و رقت إلى فم + +290 +00:38:58,000 --> 00:39:06,310 +البئر وسقط الكلب فشكر الله لها فغفر الله لهاولذلك + +291 +00:39:06,310 --> 00:39:13,410 +ابن القيم يقول حسنة لمرأة بغية زانية حسنة وما هي + +292 +00:39:13,410 --> 00:39:21,590 +هذه الحسنة رفقتها ورحمتها للكلب الذي هو من أنجسي + +293 +00:39:21,590 --> 00:39:29,430 +الحيوانات حسنة أحرقت جميع سيئاتها بما فيها فعل + +294 +00:39:29,430 --> 00:39:36,740 +الفاحشة التي هي يعنييعني من الكبائر بل من أكبر + +295 +00:39:36,740 --> 00:39:42,020 +الكبائر الله تعالى و لا تقربوا الذناب إنه كان + +296 +00:39:42,020 --> 00:39:53,060 +فاحشة وساء سبيلة، إنه كان فاحشة وساء سبيلة طيب + +297 +00:40:03,250 --> 00:40:12,950 +قال بعدها وكذا + +298 +00:40:12,950 --> 00:40:19,790 +إن جرى على بعضه في الأصحى بقول وكذا يبطل الصلح على + +299 +00:40:19,790 --> 00:40:26,190 +الإنكار إن جرى على بعض المدعى في الأصحى كما لو كان + +300 +00:40:26,190 --> 00:40:35,900 +على غير المدعى ماذا نفهم من هذا؟نفهم هذا الكلام + +301 +00:40:35,900 --> 00:40:48,340 +بالمثال لو كنت مثلا ادعيت ادعيت + +302 +00:40:48,340 --> 00:40:56,620 +على احمد اني اقرأته الف دينار فانكر ذلك علي ولم + +303 +00:40:56,620 --> 00:41:03,890 +يقر به قال ابدا ما اعطيتني فانت واهمأنت واهم لم + +304 +00:41:03,890 --> 00:41:10,630 +أخذ منك قرش واحدة قلت يا أحمد بنا كنت أعطيتك ألف + +305 +00:41:10,630 --> 00:41:20,010 +دينار قال أبدا أنت واهم أنت واهم فنشأت الخصومة ثم + +306 +00:41:20,010 --> 00:41:27,510 +قاف أحمدخاف أحمد وهو طالب من طلابنا أن أجور عليه + +307 +00:41:27,510 --> 00:41:38,490 +وأن أرسبه في المادة فأراد أن يستدفع هذا بصلحين + +308 +00:41:38,490 --> 00:41:46,090 +فقال يا شيخ صالحتك على خمسمائة دينار صالحتك على + +309 +00:41:46,090 --> 00:41:53,520 +خمسمائة دينار فقلت قبلتأه ثم هم أن يدفع ليه + +310 +00:41:53,520 --> 00:42:01,720 +خمسمائة دينار فهل يجوز هذا؟ هل يصح هذا؟لا يصح، + +311 +00:42:01,720 --> 00:42:07,920 +ليش؟ بل لو صالحني على + +312 +00:42:07,920 --> 00:42:14,600 +أقل من هذا أو على أكثر منه أيضا لا يصحه لأنه ما + +313 +00:42:14,600 --> 00:42:22,840 +أسكر منه الفرق فملء الكف منه حرام وما أسكر كثيره + +314 +00:42:22,840 --> 00:42:30,750 +فقليله حراممدى ما اني .. مدى ما اني لا املك بيناة + +315 +00:42:30,750 --> 00:42:39,440 +تثبت حقي عليهأه ثم هو يعني مستعد أن يحلف يمينا على + +316 +00:42:39,440 --> 00:42:45,940 +أن ذمته بريئة من حقي ماينبغي أن تكون خصومة ولا + +317 +00:42:45,940 --> 00:42:52,120 +يجوز لأحمد أن يهابني وأن يستدفع ضري وإيذائي بمال + +318 +00:42:52,120 --> 00:43:01,470 +فهذا إن حصل يكون أيه؟ يكون صلحا يحل الحرامةوالله + +319 +00:43:01,470 --> 00:43:08,570 +تعالى هو الذي يحل وهو الذي يحرم قال تعالى ولا تصف + +320 +00:43:08,570 --> 00:43:13,950 +ألسنتكم الكذبة ولا تقولوا لماذا تصفوا ألسنتكم + +321 +00:43:13,950 --> 00:43:20,230 +الكذبة هذا حلال وهذا حرام لتفتروا على الله الكذب + +322 +00:43:20,230 --> 00:43:28,430 +إن الذين يفترون على الله الكذب لا يفلحون إذا يا + +323 +00:43:28,430 --> 00:43:35,770 +أخوات الطيباتحتى لو صالحني على نصف المدعى، نصف + +324 +00:43:35,770 --> 00:43:42,430 +المدعى أو على ثلثه أو على ربعه أو على خمسه أو على + +325 +00:43:42,430 --> 00:43:50,900 +سدسه فالكل باطل، الكل باطلولا يجوز طبعا لو أنا + +326 +00:43:50,900 --> 00:43:59,340 +فعلت هذا فإن الإثم اه فإن الإثم لا على الذي يبذل + +327 +00:43:59,340 --> 00:44:07,540 +هذا بل الإثم على من تسلط عليه بغير حق على من تسلط + +328 +00:44:07,540 --> 00:44:14,420 +عليه بغير حق طيبانتهينا الآن عند قولي الإمام + +329 +00:44:14,420 --> 00:44:21,820 +النووي صالحني على الدار التي تدعيها ليس اقرارا على + +330 +00:44:21,820 --> 00:44:28,540 +الأصح بارك الله في كلنا وجزاك الله خيرا والحمد لله + +331 +00:44:28,540 --> 00:44:29,660 +رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/aTw46hzNaBE.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/aTw46hzNaBE.srt new file mode 100644 index 0000000000000000000000000000000000000000..ad26591b40ca5bac18e24523f953012ebfd5812f --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/aTw46hzNaBE.srt @@ -0,0 +1,975 @@ +1 +00:00:20,890 --> 00:00:26,950 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,950 --> 00:00:32,670 +بالله من شرور أنفسنا وسيئات أعمــالنا من يهده الله + +3 +00:00:32,670 --> 00:00:38,650 +فلا مضل لها و من يضلل فلا هادي لها و أشهد أن لا + +4 +00:00:38,650 --> 00:00:45,530 +إله إلا الله وحده لا شريك له و أشهد أن محمدا عبده + +5 +00:00:45,530 --> 00:00:53,300 +و رسوله و بعدهما زلنا نتحدث عن أركان الوكالة + +6 +00:00:53,300 --> 00:00:57,120 +وانتهينا + +7 +00:00:57,120 --> 00:01:05,580 +إلى الركن الثالث وهو الموكل فيه المقصود + +8 +00:01:05,580 --> 00:01:15,420 +به العمل المأذون فيه سواء كان عملا شرعيا أو وذلك أن + +9 +00:01:15,420 --> 00:01:17,600 +بعض العبادات + +10 +00:01:20,680 --> 00:01:29,920 +قام دليل من الشارع يقرر جواز الإنابة والوكالة فيها + +11 +00:01:29,920 --> 00:01:38,860 +مثل الحج ففي الحديث عن ابن عباس رضي الله عنهما أن + +12 +00:01:38,860 --> 00:01:46,000 +امرأة من جهينة أتت النبي صلى الله عليه وسلم فقالت + +13 +00:01:46,000 --> 00:01:54,670 +يا رسول الله إن فريضة الحج على عباده + +14 +00:01:54,670 --> 00:02:02,450 +أدركت أبي شيخا كبيرا لا يستطيع أن يثبت على الراحلة + +15 +00:02:02,450 --> 00:02:15,030 +أفأحج عنه أي أ يحل لي أو يشرع لي + +16 +00:02:15,030 --> 00:02:21,940 +أن أنوب عنه أو أن أكون وكيلة عنه في أداء هذه + +17 +00:02:21,940 --> 00:02:31,340 +الفريضة نظرا لعجزه عن مباشرتها قال نعم وفي حديث + +18 +00:02:31,340 --> 00:02:39,420 +لقيت بن صبرة رضي الله عنه أنه أتى النبي صلى الله + +19 +00:02:39,420 --> 00:02:49,200 +عليه وسلم فقال يا رسول الله إن فريضة الحج على عباده + +20 +00:02:49,200 --> 00:02:56,400 +إن فريضة الله على عباده أدركت أبي شيخا كبيرا لا + +21 +00:02:56,400 --> 00:03:02,480 +يستطيع الحج ولا العمرة ولا الظعن والظعن يعني السفر + +22 +00:03:02,480 --> 00:03:10,200 +لا يستطيع أن يثبت على الراحل ليسافر + +23 +00:03:11,480 --> 00:03:19,540 +أفأحج عنه قال حج عن أبيك واعتمر إذا المأذون فيه أو + +24 +00:03:19,540 --> 00:03:29,280 +العمل المأذون فيه يتردد بين أن يكون عبادة أحيانا و + +25 +00:03:29,280 --> 00:03:37,920 +بين أن يكون عادة غالبا والعادة كل ما سوى العبادة + +26 +00:03:38,770 --> 00:03:48,310 +سواء كان زواجا أو طلاقا أو نفقة أو غير ذلك أو كان + +27 +00:03:48,310 --> 00:03:54,290 +بيعا و شراء و ما يلحق البيع و الشراء من العقود + +28 +00:03:54,290 --> 00:03:56,370 +كذلك + +29 +00:03:57,670 --> 00:04:07,910 +إن كان هبة أو كان وصية أو وقفا أو ما شابه كما أنه + +30 +00:04:07,910 --> 00:04:14,530 +يجوز أيضا أن يوكل أو أن يكون العمل المأذون به أو + +31 +00:04:14,530 --> 00:04:22,630 +الموكل فيه يجوز أن يكون من المباحات كالاحتشاش أو + +32 +00:04:22,630 --> 00:04:32,430 +الاحتطاب أو الاستياد إلى غير ذلك وذكر العلماء لهذا + +33 +00:04:32,430 --> 00:04:40,290 +الركن شروطا كما ذكروا للركن الأول والثاني شروطا + +34 +00:04:40,290 --> 00:04:46,450 +أيضا فشروط هذا الركن قال الإمام النووي رحمه الله + +35 +00:04:46,450 --> 00:04:57,230 +وشرط الموكل فيه أن يملكه الموكلف لو وكل ببيع عبد + +36 +00:04:57,230 --> 00:05:09,570 +سيملكه وطلاق من سينكحها بطلا في الأصح بيان هذا + +37 +00:05:09,570 --> 00:05:19,430 +الكلام قوله وشرط الموكل فيه أن يملكه الموكل أن + +38 +00:05:19,430 --> 00:05:20,930 +يملكه الموكل + +39 +00:05:25,530 --> 00:05:38,070 +وذلك أن الموكّل لا يجوز له أن يتصرف في ملك غيره + +40 +00:05:38,070 --> 00:05:50,010 +بغير إذنه وقد سماه العلماء تصرف الفضولي فالعلماء من + +41 +00:05:50,010 --> 00:05:59,310 +الشافعية يعدون بيع الفضولي وإجارة الفضولي وكراء + +42 +00:05:59,310 --> 00:06:08,360 +الفضولي وغير ذلك يعدونه باطلا لأن + +43 +00:06:08,360 --> 00:06:15,760 +النبي صلى الله عليه وسلم نهى أن يبيع المرء ما ليس + +44 +00:06:15,760 --> 00:06:23,680 +عنده أو أن يبيع المرء ما لا يملك ولذلك كان تصرف + +45 +00:06:23,680 --> 00:06:31,160 +الفضولي عند الشافعية باطلا إذا كان هذا ممنوعًا في + +46 +00:06:31,160 --> 00:06:37,020 +البيع والإجارة والكراء فهو ممنوع في الوكالة أيضًا + +47 +00:06:37,020 --> 00:06:44,000 +يعني لا يجوز للإنسان أن يوكل في فعل هو لا يملكه أو + +48 +00:06:44,000 --> 00:06:49,860 +أن يوكل في شيء هو لا يملكه فهو اعتداء على إرادة + +49 +00:06:49,860 --> 00:06:57,300 +الآخرين وهو ممنوع وأما الجمهور من غير الشافعية + +50 +00:06:57,300 --> 00:07:05,740 +ونعني بهم الحنفية والمالكية والحنابلة فإنهم كرهوا + +51 +00:07:05,740 --> 00:07:17,440 +ذلك وبغضوه وعدوه موقوفا غير نافذ إلا أن يجيزه + +52 +00:07:17,440 --> 00:07:20,200 +صاحبه أو مالكه + +53 +00:07:22,710 --> 00:07:33,530 +إذا حتى تكون الوكالة صحيحة لابد أن يكون الموكل فيه + +54 +00:07:33,530 --> 00:07:42,750 +مملوكا للموكل الأصيل مملوكا للموكل الأصيل فلو مثلا + +55 +00:07:42,750 --> 00:07:55,280 +قال رجل لآخر وكلتك أن تأتيني بتلك السيارة ولم يكن + +56 +00:07:55,280 --> 00:08:02,520 +مالكا للسيارة التي أشار إليها أفيجوز أو أيصح عقد + +57 +00:08:02,520 --> 00:08:12,480 +الوكالة عندئذ لا يصح لأنه لم يكن مالكا للسيارة ولم + +58 +00:08:12,480 --> 00:08:20,460 +لم يكن يجوز له أن يبيعها أو يؤجرها أو + +59 +00:08:20,460 --> 00:08:29,120 +يقريها فإنه لا يجوز أيضا أن يوكل غيره في التصرف + +60 +00:08:29,120 --> 00:08:32,960 +فيها ثم + +61 +00:08:32,960 --> 00:08:39,220 +ذكر مسألة قال فلو وكل ببيع عبد سيملكه + +62 +00:08:40,470 --> 00:08:48,790 +وطلاق من سينكحها هل الوكالة والحالة هذه صحيحة + +63 +00:08:48,790 --> 00:09:00,810 +الجواب لا لو قال أصيل أو شخص لآخر يا هذا وكلتك + +64 +00:09:00,810 --> 00:09:13,810 +بعتاق عبدي بعد أن أشتريه بعد أن أشتريه أو + +65 +00:09:13,810 --> 00:09:26,640 +وكلتك باعتاق عبدي أو ببيعه عندما أملكه فهذا لا + +66 +00:09:26,640 --> 00:09:34,940 +يصح وكذلك لو وكله أن يطلق زوجة بعد العقد عليها + +67 +00:09:34,940 --> 00:09:44,860 +أو البناء بها فهذا لا يجوز وذلك لأن + +68 +00:09:44,860 --> 00:09:48,200 +العين + +69 +00:09:48,200 --> 00:09:55,380 +الموكل فيه غائب ولم يكن مملوكا بعد تفضل يا أخي + +70 +00:10:10,250 --> 00:10:19,490 +هو في الواقع لا يعد قوله هذا زواجا هو يقول + +71 +00:10:24,490 --> 00:10:32,990 +إن تزوجت امرأة وكلتك بطلاقه لكنه قدم ذكرى الوكالة + +72 +00:10:32,990 --> 00:10:44,890 +على الزواج فقال وكلتك بتطليق زوجتي التي سأنكحها أو + +73 +00:10:44,890 --> 00:10:54,610 +ساتزوجها فهذا في الواقع لا يعد زواجا يعني + +74 +00:10:54,610 --> 00:11:04,770 +تمامًا كما لو قاله من غير وكالة سأطلق امرأتي التي + +75 +00:11:04,770 --> 00:11:13,270 +ساتزوجها فهذا لا يعد ابتداء عقد نكاح حتى نقول بأن + +76 +00:11:13,270 --> 00:11:21,990 +الطلاق والحالة هذه يصح لأن الطلاق لا يصح إلا أن + +77 +00:11:21,990 --> 00:11:25,350 +يسبقه عقد نكاح صحيح + +78 +00:11:27,860 --> 00:11:38,040 +واضح الكلام؟ أين؟ ولذلك لو مثلا رجل ارتبط بأخرى + +79 +00:11:38,040 --> 00:11:46,560 +بعقد متعة بنكاح متعة كما المعتاد عند الرافضة فهذا + +80 +00:11:46,560 --> 00:11:54,020 +ابتداء ليس عقدا شرعيًا فهو كصراب بقيعة فلا يحتاج إلى + +81 +00:11:54,020 --> 00:12:04,840 +طلاق بل يحتاج إلى فراق أن يفرق بينهما وأن يعاقبا + +82 +00:12:04,840 --> 00:12:12,000 +أو يعزرا كذلك لو مثلا المرأة زوجت نفسها بغير إذن + +83 +00:12:12,000 --> 00:12:19,720 +وليها فلكاحها باطل لنهي النبي صلى الله عليه وسلم عن + +84 +00:12:19,720 --> 00:12:27,080 +ذلك فهذا لا يحتاج إلى طلاق يعني يقطعه وإنما هو + +85 +00:12:27,080 --> 00:12:36,950 +الفراقالطلاق لا يرد إلا على عقد نكاح صحيح إلا على + +86 +00:12:36,950 --> 00:12:46,490 +عقد نكاح صحيح ومن جملة هذه + +87 +00:12:46,490 --> 00:12:55,070 +الأقاويل التي لا تصلح أن تكون عقدا أن يقول الراغب + +88 +00:12:55,070 --> 00:13:02,850 +في الزواج كلام يخبره عن عزيمته على الزواج سأتزوج + +89 +00:13:02,850 --> 00:13:13,020 +امرأة أو سأتزوج فلانة ولو أنه سماها وعينها فإن هذا + +90 +00:13:13,020 --> 00:13:20,680 +... فإن هذا لا يعد عقدا صحيحا حتى نقول بإيه بأنه + +91 +00:13:20,680 --> 00:13:29,800 +يحتمل أو يقتضي طلاقا لإيه ليقطعه أبدا هو وعد أو هو + +92 +00:13:29,800 --> 00:13:38,020 +إخبار بعزيمة على الزواج من فلانة أي نعم إذا خلاصة + +93 +00:13:38,020 --> 00:13:49,310 +الكلام لو أن شخصًا قال لشخص آخر يا هذا وكلتك بتطليق + +94 +00:13:49,310 --> 00:13:58,310 +زوجتي بعد نكاحي لها أو بعد زواجي منها فإن الوكالة + +95 +00:13:58,310 --> 00:14:00,650 +هذه لا تصح + +96 +00:14:12,520 --> 00:14:20,180 +بعدها قال وأن + +97 +00:14:20,180 --> 00:14:25,960 +يكون قابلا للنيابة هذا كلام الإمام النووي وأن يكون + +98 +00:14:25,960 --> 00:14:36,320 +قابلا للنيابة فلا يصح في عبادة إلا الحجة وتفريق + +99 +00:14:36,320 --> 00:14:39,920 +زكاة وذبح أضحية + +100 +00:14:42,220 --> 00:14:51,320 +ولا في شهادة وإيلاء ولَعان وسائر الأيمان ولا في + +101 +00:14:51,320 --> 00:15:02,770 +الظهار في الأصح هذا كلام نافع مفيد الشرط الثاني من + +102 +00:15:02,770 --> 00:15:10,650 +شروط الرقم الثالث وهو الموكل فيه أن يكون الموكل + +103 +00:15:10,650 --> 00:15:21,910 +فيه مما تصح النيابة فيه مما تصح النيابة فيه فمثلا + +104 +00:15:21,910 --> 00:15:31,610 +إن كان الموكل فيه عبادة فلا يصح التوكيل في الصلاة + +105 +00:15:32,760 --> 00:15:38,840 +لا يصح التوكيل في الصلاة بمعنى لا يجوز لأحد أن + +106 +00:15:38,840 --> 00:15:46,700 +يقول لآخر وكلتك أن تصلي عني سواء قصد الفريضة أو + +107 +00:15:46,700 --> 00:15:55,450 +قصد النافلة وكذلك في الزكاة لا يجوز لأحد أن يقول + +108 +00:15:55,450 --> 00:16:03,330 +لآخر وكلتك أن تزكي عني ويقصد أن يزكيها الوكيل + +109 +00:16:03,330 --> 00:16:11,350 +مما لنفسه فهذا أيضًا لا يصح واختلف العلماء في الصوم + +110 +00:16:11,350 --> 00:16:17,550 +أيضًا والأشهر أنه لا يصح التوكيل فيه يعني لا يصح + +111 +00:16:17,550 --> 00:16:24,910 +أن يقول المرء لآخر وكلتك أن تصوم عني صوم الفريضة + +112 +00:16:24,910 --> 00:16:35,220 +أو صوم نافلة واضح بخلاف ما لو أن شخصًا منعه العذر + +113 +00:16:35,220 --> 00:16:40,780 +من أن يصوم ومات + +114 +00:16:40,780 --> 00:16:50,200 +ولم يصم أو بقي عاجزا حال حياته فبادر ابنه مثلا أو + +115 +00:16:50,200 --> 00:16:58,420 +زوجته أو أبوه أو بادر الصيام فبعض أهل العلم + +116 +00:17:01,040 --> 00:17:08,260 +أجاز هذا اعتمادا على قوله صلى الله عليه وسلم من + +117 +00:17:08,260 --> 00:17:16,760 +مات وعليه صيام صام عنه وليه لكن العبادة المتفق + +118 +00:17:16,760 --> 00:17:23,920 +على النيابة فيها هي الحج كما أسلفنا وكذلك الأمر + +119 +00:17:26,210 --> 00:17:34,670 +عبادة توزيع الزكوات عبادة توزيع الزكوات أو جمعها + +120 +00:17:34,670 --> 00:17:41,770 +وتوزيعها وذلك أن النبي صلى الله عليه وسلم استعمل + +121 +00:17:41,770 --> 00:17:48,950 +عددًا من أصحابه رضي الله عنهم أجمعين في جمع الزكوات + +122 +00:17:48,950 --> 00:17:58,680 +من الأغنياء وبذلها وبذلها إلى مستحقيها من المصارف + +123 +00:17:58,680 --> 00:18:07,380 +الثمانية من ذلك حديث ابن عباس رضي الله عنه ما قال + +124 +00:18:07,380 --> 00:18:14,940 +حدثني معاذ بن جبل رضي الله عنه قال لما بعثني النبي + +125 +00:18:14,940 --> 00:18:21,570 +صلى الله عليه وسلم إلى اليمن قال يا معاذ إنك تأتي + +126 +00:18:21,570 --> 00:18:28,670 +قومًا من أهل الكتاب فليكن أول ما تدعوهم إليه شهادة + +127 +00:18:28,670 --> 00:18:35,430 +أن لا إله إلا الله فإن هم أطعوك لذلك فأعلمهم أن + +128 +00:18:35,430 --> 00:18:42,890 +الله افترض عليهم خمس صلوات في كل يوم وليلة فإن هم + +129 +00:18:42,890 --> 00:18:52,120 +أطعوك لذلك فأعلمهم أن الله افترض عليهم صدقة تأخذ + +130 +00:18:52,120 --> 00:19:00,300 +من أغنيائهم وترد إلى فقرائهم ثم قال وإياك وكرائم + +131 +00:19:00,300 --> 00:19:08,600 +أموالهم والمعنى إذا بادرت إلى أخذ أموال الأغنياء + +132 +00:19:08,600 --> 00:19:19,110 +الزكوية وحرصت أن تفرقها وتوزعها على مصارفها + +133 +00:19:19,110 --> 00:19:25,430 +المذكورة في القرآن الكريم إنما الصدقات للفقراء + +134 +00:19:25,430 --> 00:19:31,690 +والمساكين والعاملين عليها فإياك يا معاذ أن تتسلط + +135 +00:19:31,690 --> 00:19:42,200 +على أنفس أموال الأغنياء أن تأخذ النعقة الحلوب أو + +136 +00:19:42,200 --> 00:19:49,840 +البقرة الحلوب أو الشاة الحلوب التي تنفع أهلها فإنك + +137 +00:19:49,840 --> 00:20:00,100 +إن فعلت أزعجتهم وآذيتهم ويكون هذا منك ظلمًا واتقي + +138 +00:20:00,100 --> 00:20:07,540 +دعوة المظلوم فإنه ليس بينها وبين الله حجاب + +139 +00:20:13,230 --> 00:20:21,810 +الحج وتفريق الزكاة فهذا إيه؟ فهذا مما تصح النيابة + +140 +00:20:21,810 --> 00:20:32,290 +فيه وقال صاحبنا وذبح أضحية وذبح أضحية يجوز أيضًا أن + +141 +00:20:32,290 --> 00:20:41,850 +يوكل المرء شخصًا في ذبح أضحيته وفي ذبح عقيقة ولده + +142 +00:20:41,850 --> 00:20:49,890 +ابنًا كان أو بنتًا بل وكذلك أن يوكل في ذبح هديّه إن + +143 +00:20:49,890 --> 00:20:59,500 +كان إن كان حجّه متمتعًا أو كان حجّه قارنًا فإن التمتع + +144 +00:20:59,500 --> 00:21:04,540 +والقرانة يوجب الهدية + +145 +00:21:07,770 --> 00:21:14,010 +هذا مما تدخله النيابة ولذلك جلّ الحجيج اليوم جلّ + +146 +00:21:14,010 --> 00:21:20,690 +الحجيج فإنهم يوكلون في الذبح يوكلون في الذبح ولا + +147 +00:21:20,690 --> 00:21:27,990 +يقوى ولا يقدر كل أحد أن يذبح بنفسه أن يذبح بنفسه + +148 +00:21:27,990 --> 00:21:36,490 +ولذلك في حجة الوداع النبي صلى الله عليه وسلم ساق + +149 +00:21:36,490 --> 00:21:45,370 +الهدي معه وجاء عليه بهدي من ناحية اليمن فذبح النبي + +150 +00:21:45,370 --> 00:21:56,710 +صلى الله عليه وسلم 63 بدنة ناقة ودفع باقيها لعلي + +151 +00:21:56,710 --> 00:22:07,590 +حتى ينحرها، وقطعا عليّ ليس له منها إلا نصيب إلا سبع + +152 +00:22:07,590 --> 00:22:14,850 +من بدنة واحدة، إذا هذا يعني أن النبي صلى الله عليه + +153 +00:22:14,850 --> 00:22:23,630 +وسلم لما ذبح ثلاثًا وستين بدنة فإنه قد ناب عن غيره + +154 +00:22:23,630 --> 00:22:32,790 +من الصحابة في النحر، ثم لما ذبح عليّ رضي الله عنه + +155 +00:22:32,790 --> 00:22:42,330 +سبعًا وثلاثين ناقة وهو لا يملك إلا سبع منها فهذا + +156 +00:22:42,330 --> 00:22:49,530 +اقتضى أن يكون قد ناب في نحرها عن كثير من المسلمين + +157 +00:22:50,100 --> 00:22:59,280 +والأضحية مثل الهدي والعقيقة مثل الهدي أيضًا، ثم قال + +158 +00:22:59,280 --> 00:23:08,680 +بعدها ولا في شهادة وإيلاء ولَعَن وسائر الأيمان + +159 +00:23:08,680 --> 00:23:20,100 +آه، قالوا مما لا تدخله الوكالة الشهادة + +160 +00:23:25,970 --> 00:23:34,550 +إذا كانت الشهادة على فعل فاحشة أو على جريمة من + +161 +00:23:34,550 --> 00:23:40,590 +الجرائم التي تستوجب العقوبة الحدية أو على جريمة + +162 +00:23:40,590 --> 00:23:50,310 +قصاص في النفس أو ما دونها أو على أموال مثلا فلا + +163 +00:23:50,310 --> 00:23:59,440 +تصحّ النيابة والوكالة فيها فلا يجوز لشخص أن يقول + +164 +00:23:59,440 --> 00:24:06,640 +لآخر ارتحل إلى القاضي + +165 +00:24:06,640 --> 00:24:19,240 +واشهد عني بأن فلانًا قد فعل الفاحشة بامرأة أو بفلانة + +166 +00:24:19,240 --> 00:24:26,360 +أو بأن فلانًا قد قذف فلانًا أو بأن فلانًا قد سرق مال + +167 +00:24:26,360 --> 00:24:34,600 +فلان فهذا مما لا تجوز فيه الوكالة والنيابة وكذلك + +168 +00:24:34,600 --> 00:24:42,270 +الإيلاء كذلك الإيلاء والإيلاء كان ممارسًا في + +169 +00:24:42,270 --> 00:24:50,090 +الجاهلية وما زال يمارس من الفساق قساة القلوب وهو + +170 +00:24:50,090 --> 00:24:57,110 +في حق الزوجين يؤلي الزوج من زوجته كان في الجاهلية + +171 +00:24:57,110 --> 00:25:06,530 +وصدر الإسلام يعجب الرجل مال زوجته فيطلبه منها فتأبى + +172 +00:25:06,530 --> 00:25:15,290 +وتمنع، فإيه؟ يمارس عليها ممارسة غالطة خاطئة وهو + +173 +00:25:15,290 --> 00:25:24,510 +الإيلاء يطلقها قبل تحديد الشرعي نصاب الطلاق للرجل + +174 +00:25:24,510 --> 00:25:32,390 +على زوجته يعني لما كان الطلاق مفتوحًا بابه عددًا فكان + +175 +00:25:32,390 --> 00:25:39,890 +يقول أنت طالق حتى إذا أوشكت أن تنقضي العدة راجعها + +176 +00:25:39,890 --> 00:25:49,370 +راجعها لا ليعاشرها بالمعروف بل ليطلقها ثانية و + +177 +00:25:49,370 --> 00:25:57,940 +لتبدأ عدة أخرى من طلاق جديد وهكذا وهكذا يذرّها + +178 +00:25:57,940 --> 00:26:05,960 +كالمعلقة، لا يفارق بمعروف، لا يفارق بإحسان ولا + +179 +00:26:05,960 --> 00:26:15,850 +يعاشر بمعروف، فالإسلام الإسلام منع ذلك وحضره ثم حدد + +180 +00:26:15,850 --> 00:26:23,470 +نصاب الرجل على زوجته ثلاثًا فإذا استوفاها بانت منه + +181 +00:26:23,470 --> 00:26:32,830 +زوجته ولا تحل له من بعد حتى تنكح زوجًا غيره ولذلك + +182 +00:26:33,720 --> 00:26:44,760 +الحد الختام أو الحد النهائي لهجر الرجل زوجته أربعة + +183 +00:26:44,760 --> 00:26:48,740 +أشهر فإذا + +184 +00:26:48,740 --> 00:26:56,820 +عبرها أو إذا تعدّاها كان موليًا وكان فعله إيلاء + +185 +00:26:56,820 --> 00:27:04,990 +والعلماء على خلاف على خلاف بعضهم عدّى المجاوزة + +186 +00:27:04,990 --> 00:27:14,210 +المجاوزة من غير عذر ومن غير رضا المرأة عدّه طلاقًا + +187 +00:27:15,200 --> 00:27:22,660 +والإيه والراجح من أقوالهم أنه ليس إيلاء ليس طلاقًا بل + +188 +00:27:22,660 --> 00:27:31,620 +يراجع الزوج ويعذره فإن أصرّ يحبس حتى يرجع عن ذلك أو + +189 +00:27:31,620 --> 00:27:34,720 +يطلق زوجته، واضح الكلام؟ + +190 +00:27:37,830 --> 00:27:43,490 +ولذلك قال تعالى والذين يؤلون من نسائهم تربص أربعة + +191 +00:27:43,490 --> 00:27:53,350 +أشهر، إذا لا يجوز لشخص أن يوكل غيره أن يولي أعم + +192 +00:27:53,350 --> 00:28:03,010 +زوجته فهذا لا يجوز وقال والعَن، والعَن قد شرع بين + +193 +00:28:03,010 --> 00:28:11,190 +الزوجين إذا اتهم الزوج زوجته بالزنا إذا اتهمها + +194 +00:28:11,190 --> 00:28:22,570 +بالزنا فقد رخص الشارع الحكيم عدم حضور الشهداء إذا + +195 +00:28:22,570 --> 00:28:29,490 +كان القذف بين الرجل وأهله أو من الرجل لأهله أو + +196 +00:28:29,490 --> 00:28:39,240 +لزوجه وأناب مناب الشهداء الأيمان ولذلك قال جلّ + +197 +00:28:39,240 --> 00:28:45,400 +وعلا في سورة النور والذين يرمون أزواجهم ولم يكن + +198 +00:28:45,400 --> 00:28:52,200 +لهم شهداء إلا أنفسهم فشهادة أحدهم أربع شهادات + +199 +00:28:52,200 --> 00:28:58,810 +بالله إنه لمن الصادقين والخامسة أن لعنة الله عليه + +200 +00:28:58,810 --> 00:29:06,010 +إن كان من الكاذبين ويدرأ عنها العذاب أن تشهد أربع + +201 +00:29:06,010 --> 00:29:14,250 +شهادات بالله إنه لمن الكاذبين والخامسة أن غضب الله + +202 +00:29:14,250 --> 00:29:22,720 +عليها إن كان من الصادقين، إذا هل يجوز لشخص أن يوكل + +203 +00:29:22,720 --> 00:29:29,580 +غيره أن يحلف أو أن يلاعن عنه في حق زوجته؟ قال + +204 +00:29:29,580 --> 00:29:37,820 +العلماء لا يجوز وهكذا لا يجوز في جميع الأيمان هكذا + +205 +00:29:37,820 --> 00:29:43,580 +لا يجوز في جميع الأيمان فمثلا لو نشأت خصومة بين + +206 +00:29:43,580 --> 00:29:56,400 +اثنين لو نشأت خصومة بين اثنين رجل رفع دعوى يدعي + +207 +00:29:56,400 --> 00:30:07,240 +مظلمة عند آخر فقال له القاضي القاعدة عندنا البيّنة + +208 +00:30:07,240 --> 00:30:15,620 +على من ادعى واليمين على من أنكر فقال للمدعي هل لك + +209 +00:30:15,620 --> 00:30:21,120 +بيّنة تشهد + +210 +00:30:21,120 --> 00:30:30,520 +على صدق ما تقول، فإذا قال لا تحول القاضي منه إلى + +211 +00:30:30,520 --> 00:30:33,220 +المدعى عليه فقال + +212 +00:30:35,640 --> 00:30:49,700 +عليك يمين أن تحلف أنك بريء مما ادّعاه عليك، الآن هل + +213 +00:30:49,700 --> 00:30:56,840 +يجوز للمدعى عليه أن يوكل آخر في أن يحلف اليمين + +214 +00:30:56,840 --> 00:30:59,380 +عنه؟ قالوا لا يجوز + +215 +00:31:11,390 --> 00:31:18,490 +قال ولا في الظهار في الأصح لأن + +216 +00:31:18,490 --> 00:31:24,610 +المغلب فيه معنى اليمين لأن الظهار بمعنى اليمين + +217 +00:31:24,610 --> 00:31:33,690 +يعني يُكيّف تكييف اليمين والصورة لا يجوز لشخص يريد أن + +218 +00:31:33,690 --> 00:31:43,230 +يظاهر من زوجته أن يوكل غيره في أن يظاهر عن زوجته + +219 +00:31:43,230 --> 00:31:49,330 +يقول يا هذا أريد أن أظاهر + +220 +00:31:49,330 --> 00:32:01,770 +في حق أهلي فقد وكلتك أن تقول أو مثلا أقولوا جعلت + +221 +00:32:01,770 --> 00:32:10,670 +موكلي فلانًا نائبًا عني في إيه في مظاهرة أهلي فهل + +222 +00:32:10,670 --> 00:32:17,590 +تصحّ هذا؟ لا تصحّ لأن الظهار في الأغلب فيه معنى + +223 +00:32:17,590 --> 00:32:18,630 +اليمين + +224 +00:32:28,890 --> 00:32:35,010 +طيب بعدها قال ويصحّ في طرفي هذا الكلام للإمام + +225 +00:32:35,010 --> 00:32:42,290 +النووي رحمه الله قال ويصحّ في طرفي بيع + +226 +00:32:42,290 --> 00:32:53,810 +وهبة وسلم ورهن ونكاح وطلاّق وسائر العقود و + +227 +00:32:53,810 --> 00:33:04,440 +الفسوخ وقضاء الديون وإقباضها والدعوى والجواب إذا ما + +228 +00:33:04,440 --> 00:33:12,940 +زال الحديث مرتبط بالرقم الثالث وهو الموكل فيه وهو + +229 +00:33:12,940 --> 00:33:25,400 +الموكل فيه قال يصحّ .. يصحّ أو تصحّ الوكالة في عمل هو + +230 +00:33:25,400 --> 00:33:29,900 +بيع في + +231 +00:33:29,900 --> 00:33:39,070 +طرفيه في طرف الإيجابي أو طرف القبول بمعنى يجوز لي + +232 +00:33:39,070 --> 00:33:47,730 +أن أوكل من يُوجب عني ويجوز أن أوكل من يقبل عني + +233 +00:33:47,730 --> 00:33:54,370 +بالبيع واضح الأمر؟ وكذلك الأمر في الهبة يجوز أن + +234 +00:33:54,370 --> 00:34:05,910 +أوكل في الهبة فأقول يا فلان وكلتك وكلتُك أن تهب عني + +235 +00:34:05,910 --> 00:34:16,950 +مثلا من مالي الفلاني مثلا وعند إذا لو وهب مثلا من + +236 +00:34:16,950 --> 00:34:23,730 +القمح لو وهب من الشعير لو وهب مثلا من النقد يعني + +237 +00:34:23,730 --> 00:34:31,750 +من الدولار أو الدينار أو ما شابه فإنه يصحّ هذا، قال وسلم ورهن ونكاح وطلاّق وهذا واضح يعني يجوز للرجل + +238 +00:34:31,750 --> 00:34:40,690 +أن يوكل غيره في أن يزوجه يقول زوجني المرأة مثلا + +239 +00:34:40,690 --> 00:34:48,330 +الدينة المرأة ذات الدين أو ذات الخلق أو ذات الجمال + +240 +00:34:48,330 --> 00:34:56,190 +أو ذات المال أو المرأة الحسيبة النسيبة فإيه فهذا + +241 +00:34:56,190 --> 00:35:02,530 +مما يصحّ أو وكلتك يا فلان في طلاق فلانة أي نعم ويقصد + +242 +00:35:02,530 --> 00:35:08,890 +زوجته وهكذا التوكيل في سائر العقود ونحن سنتم الحديث + +243 +00:35:08,890 --> 00:35:17,690 +عن هذا في لقائنا القادم إن شاء الله وفقنا الله + +244 +00:35:17,690 --> 00:35:23,570 +وإيه يكون لما يحب ويرضى والحمد لله رب العالمين diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/aTw46hzNaBE_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/aTw46hzNaBE_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..f09b33e8fb04a7350fdeae68eac8f435633de5b4 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/aTw46hzNaBE_postprocess.srt @@ -0,0 +1,980 @@ +1 +00:00:20,890 --> 00:00:26,950 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,950 --> 00:00:32,670 +بالله من شرور أنفسنا وسيئات أعمادنا من يهده الله + +3 +00:00:32,670 --> 00:00:38,650 +فلا مضل لها و من يضلل فلا هادي لها و أشهد أن لا + +4 +00:00:38,650 --> 00:00:45,530 +إله إلا الله وحده لا شريك لها و أشهد أن محمدا عبده + +5 +00:00:45,530 --> 00:00:53,300 +و رسوله و بعدهما زلنا نتحدث عن أركان الوكالة + +6 +00:00:53,300 --> 00:00:57,120 +وانتهينا + +7 +00:00:57,120 --> 00:01:05,580 +إلى الركن الثالث وهو الموكل فيه الموكل فيه المقصود + +8 +00:01:05,580 --> 00:01:15,420 +به العمل المأذون فيه سواء كان عملا شرعيا وذلك أن + +9 +00:01:15,420 --> 00:01:17,600 +بعض العبادات + +10 +00:01:20,680 --> 00:01:29,920 +قام دليل من الشارع يقرر جواز الإنابة والوكالة فيها + +11 +00:01:29,920 --> 00:01:38,860 +مثل الحج ففي الحديث عن ابن عباس رضي الله عنهما أن + +12 +00:01:38,860 --> 00:01:46,000 +امرأة من جهينة أتت النبي صلى الله عليه وسلم فقالت + +13 +00:01:46,000 --> 00:01:54,670 +يا رسول اللهإن فريضة الحج إن فريضة الحج على عباده + +14 +00:01:54,670 --> 00:02:02,450 +أدركت أبي شيخا كبيرا لا يستطيع أن يثبت عن على + +15 +00:02:02,450 --> 00:02:15,030 +الراحلة أفأحج عنه أفأحج عنه أي أ يحل لي أو يشرع لي + +16 +00:02:15,030 --> 00:02:21,940 +أن أنوب عنهأو أن أكون وكيلة عنه في أداء هذه + +17 +00:02:21,940 --> 00:02:31,340 +الفريضة نظرا لعجزه عن مباشرتها قال نعم وفي حديث + +18 +00:02:31,340 --> 00:02:39,420 +لقيت بن صبرة رضي الله عنه أنه أتى النبي صلى الله + +19 +00:02:39,420 --> 00:02:49,200 +عليه وسلم فقال يا رسول الله إن فريضةالحج على عباده + +20 +00:02:49,200 --> 00:02:56,400 +إن فريضة الله على عباده أدركت أبي شيخا كبيرا لا + +21 +00:02:56,400 --> 00:03:02,480 +يستطيع الحج ولا العمرة ولا الظعن والظعن يعني السفر + +22 +00:03:02,480 --> 00:03:10,200 +لا يستطيع أن يثبت على الراحل ليسافر + +23 +00:03:11,480 --> 00:03:19,540 +أفأحج عنه قال حج عن أبيك واعتمر إذا المأذون فيه أو + +24 +00:03:19,540 --> 00:03:29,280 +العمل المأذون فيه يتردد بين أن يكون عبادة أحيانا و + +25 +00:03:29,280 --> 00:03:37,920 +بين أن يكون عادة غالبا والعادة كل ما سوى العبادة + +26 +00:03:38,770 --> 00:03:48,310 +سواء كان زواجا او طلاقا او نفقة او غير ذلك او كان + +27 +00:03:48,310 --> 00:03:54,290 +بيعا و شراء و ما يلحق البيع و الشراء من العقود + +28 +00:03:54,290 --> 00:03:56,370 +كذلك + +29 +00:03:57,670 --> 00:04:07,910 +إن كان هيبة أو كان وصية أو وقفة أو ما شابه كما أنه + +30 +00:04:07,910 --> 00:04:14,530 +يجوز أيضا أن يوكل أو أن يكون العمل المأذون به أو + +31 +00:04:14,530 --> 00:04:22,630 +الموكل فيه يجوز أن يكون من المباحات كالاحتشاش أو + +32 +00:04:22,630 --> 00:04:32,430 +الاحتطاب أو الاستياد إلى غير ذلكوذكر العلماء لهذا + +33 +00:04:32,430 --> 00:04:40,290 +الركن شروطا كما ذكروا للركن الأول والثاني شروطا + +34 +00:04:40,290 --> 00:04:46,450 +أيضا فشروط هذا الركن قال الإمام النووي رحمه الله + +35 +00:04:46,450 --> 00:04:57,230 +وشرط الموكل فيه أن يملكه الموكلفلو وكل ببيع عبد + +36 +00:04:57,230 --> 00:05:09,570 +سيملكه وطلاق من سينكحها بطلا في الأصح بيان هذا + +37 +00:05:09,570 --> 00:05:19,430 +الكلام قوله وشرط الموكل فيه أن يملكه الموكل أن + +38 +00:05:19,430 --> 00:05:20,930 +يملكه الموكل + +39 +00:05:25,530 --> 00:05:38,070 +وذلك أن الموكلة لا يجوز له أن يتصرف في ملك غيره + +40 +00:05:38,070 --> 00:05:50,010 +بغير إذنه وقد سماه العلماء تصرف الفضوليفالعلماء من + +41 +00:05:50,010 --> 00:05:59,310 +الشافعية يعدون بيع الفضولي وإجارة الفضولي وكراء + +42 +00:05:59,310 --> 00:06:08,360 +الفضولي وغير ذلك يعدونه باطلايعدونه باطلا لأن + +43 +00:06:08,360 --> 00:06:15,760 +النبي صلى الله عليه وسلم نهى أن يبيع المرء ما ليس + +44 +00:06:15,760 --> 00:06:23,680 +عنده أو أن يبيع المرء ما لا يملك ولذلك كان تصرف + +45 +00:06:23,680 --> 00:06:31,160 +الفضولي عند الشافعية باطلافإذا كان هذا ممنوعًا في + +46 +00:06:31,160 --> 00:06:37,020 +البيع والإجارة والكراء فهو ممنوع في الوكالة أيضًا + +47 +00:06:37,020 --> 00:06:44,000 +يعني لا يجوز للإنسان أن يوكل في فعل هو لا يملكه أو + +48 +00:06:44,000 --> 00:06:49,860 +أن يوكل في شيء هو لا يملكه فهو اعتداء على إرادة + +49 +00:06:49,860 --> 00:06:57,300 +الآخرين وهو ممنوع وأما الجمهورمن غير الشافعية + +50 +00:06:57,300 --> 00:07:05,740 +ونعني بهم الحنفية والمالكية والحنابلة فإنهم كرهوا + +51 +00:07:05,740 --> 00:07:17,440 +ذلك وبغضوه وعدوه موقوفا غير نافذ إلا أن يجيزه + +52 +00:07:17,440 --> 00:07:20,200 +صاحبه أو مالكه + +53 +00:07:22,710 --> 00:07:33,530 +إذا حتى تكون الوكالة صحيحة لابد أن يكون الموكل فيه + +54 +00:07:33,530 --> 00:07:42,750 +مملوكا للموكل الأصيل مملوكا للموكل الأصيل فلو مثلا + +55 +00:07:42,750 --> 00:07:55,280 +قال رجل لآخر وكلتك أنتأتيني بتلك السيارة ولم يكن + +56 +00:07:55,280 --> 00:08:02,520 +مالكا للسيارة التي أشار إليها أفيجوز أو أيصح عقد + +57 +00:08:02,520 --> 00:08:12,480 +الوكالة عندئذ لا يصح لأنه لم يكن مالكا للسيارة ولم + +58 +00:08:12,480 --> 00:08:20,460 +لم يكن يجوز لهيجوز له أن يبيعها أو يؤجرها أو + +59 +00:08:20,460 --> 00:08:29,120 +يقريها فإنه لا يجوز أيضا أن يوكل غيره في التصرف + +60 +00:08:29,120 --> 00:08:32,960 +فيها ثم + +61 +00:08:32,960 --> 00:08:39,220 +ذكر مسألة قال فلو وكل ببيع عبد سيملكه + +62 +00:08:40,470 --> 00:08:48,790 +وطلاق من سينكحها هل الوكالة والحالة هذه صحيحة + +63 +00:08:48,790 --> 00:09:00,810 +الجواب لا لو قال اصيل او شخص لاخره يا هذا وكلتك + +64 +00:09:00,810 --> 00:09:13,810 +باعتاق عبدي بعد ان اشتريهبعد ان اشتريه او + +65 +00:09:13,810 --> 00:09:26,640 +وكلتك باعتاق عبدي او ببيعه اه عندما املكه فهذالا + +66 +00:09:26,640 --> 00:09:34,940 +يصحوا وكذلك لو وكله أن يطلق زوجه بعد العقد عليها + +67 +00:09:34,940 --> 00:09:44,860 +أو البناء بها فهذا لا يجوز وذلك لأن + +68 +00:09:44,860 --> 00:09:48,200 +العين + +69 +00:09:48,200 --> 00:09:55,380 +الموكل فيه غائب ولم يكن مملوكا بعده تفضل يا أخي + +70 +00:10:10,250 --> 00:10:19,490 +هو في الواقع لا يعد قوله هذا زواجا هو يقول + +71 +00:10:24,490 --> 00:10:32,990 +إن تزوجت مرأة وكلتك بطلاقهالكنه قدم ذكرى الوكالة + +72 +00:10:32,990 --> 00:10:44,890 +على الزواج فقال وكلتك بتطليق زوجتي التي سأنكحها أو + +73 +00:10:44,890 --> 00:10:54,610 +ساتزوجها فهذا في الواقع لا يعد زواجا يعني + +74 +00:10:54,610 --> 00:11:04,770 +تماما كما لو قالهو من غير وكالة سأطلق امرأتي التي + +75 +00:11:04,770 --> 00:11:13,270 +ساتزوجها فهذا لا يعد ابتداء عقد نكاح حتى نقول بأن + +76 +00:11:13,270 --> 00:11:21,990 +الطلاق والحالة هذه يصح لأن الطلاق لا يصح الا ان + +77 +00:11:21,990 --> 00:11:25,350 +يسبقه عقد نكاح صحيح + +78 +00:11:27,860 --> 00:11:38,040 +واضح الكلام؟ أين؟ ولذلك لو مثلا رجل ارتبط بأخرى + +79 +00:11:38,040 --> 00:11:46,560 +بعقد متعة بنكاح متعة كالمعتاد عند الرافضة فهذا + +80 +00:11:46,560 --> 00:11:54,020 +ابتداء ليس عقدا شرعيافهو كصراب بقيعة فلا يحتاج إلى + +81 +00:11:54,020 --> 00:12:04,840 +طلاق بل يحتاج إلى فراق أن يفرق بينهما وأن يعاقبا + +82 +00:12:04,840 --> 00:12:12,000 +أو يعزرا كذلك لو مثلا المرأة زوجت نفسها بغير إذن + +83 +00:12:12,000 --> 00:12:19,720 +وليهافلكاحها باطل لنهي النبي صلى الله عليه وسلم عن + +84 +00:12:19,720 --> 00:12:27,080 +ذلك فهذا لا يحتاج إلى طلاق يعني يقطعه وإنما هو + +85 +00:12:27,080 --> 00:12:36,950 +الفراقالطلاق لا يرد الا على عقد نكاح صحيح الا على + +86 +00:12:36,950 --> 00:12:46,490 +عقد نكاح صحيح ومن جملة هذه + +87 +00:12:46,490 --> 00:12:55,070 +الأقاويل التي لا تصلح أن تكون عقداأن يقول الراغب + +88 +00:12:55,070 --> 00:13:02,850 +في الزواج كلام يخبره عن عزيمته على الزواج سأتزوج + +89 +00:13:02,850 --> 00:13:13,020 +امرأة أو سأتزوج فلانة ولو أنه سماها وعينهافإن هذا + +90 +00:13:13,020 --> 00:13:20,680 +.. فإن هذا لا يعد عقدا صحيحا حتى نقول بإيه بأنه + +91 +00:13:20,680 --> 00:13:29,800 +يحتمل أو يقتضي طلاقا لإيه ليقطعه أبدا هو وعد أو هو + +92 +00:13:29,800 --> 00:13:38,020 +إخبار بعزيمة على الزواج من فلانة أي نعم إذا خلاصة + +93 +00:13:38,020 --> 00:13:49,310 +الكلام لو أن شخصا قاللشخص آخر يا هذا وكلتك بتطليق + +94 +00:13:49,310 --> 00:13:58,310 +زوجتي بعد نكاحي لها أو بعد زواجي منها فإن الوكالة + +95 +00:13:58,310 --> 00:14:00,650 +هذه لا تصح + +96 +00:14:12,520 --> 00:14:20,180 +بعدها قال وأن + +97 +00:14:20,180 --> 00:14:25,960 +يكون قابلا للنيابة هذا كلام الإمام النووي وأن يكون + +98 +00:14:25,960 --> 00:14:36,320 +قابلا للنيابة فلا يصح في عبادة إلا الحجة وتفريقة + +99 +00:14:36,320 --> 00:14:39,920 +زكاة وذبح أضحية + +100 +00:14:42,220 --> 00:14:51,320 +ولا في شهادة و إيلاء و لعان و سائر الأيمان ولا في + +101 +00:14:51,320 --> 00:15:02,770 +الظهار في الأصح هذا كلام نافع مفيد الشرط الثانيمن + +102 +00:15:02,770 --> 00:15:10,650 +شروط الرقم الثالث وهو الموكل فيه أن يكون الموكل + +103 +00:15:10,650 --> 00:15:21,910 +فيه مما تصح النيابة فيه مما تصح النيابة فيه فمثلا + +104 +00:15:21,910 --> 00:15:31,610 +إن كان الموكل فيه عبادة فلا يصح التوكيل في الصلاة + +105 +00:15:32,760 --> 00:15:38,840 +لا يصح التوكيل في الصلاة بمعنى لا يجوز لأحد أن + +106 +00:15:38,840 --> 00:15:46,700 +يقول لآخر وكلتك أن تصلي عني سواء قصد الفريضة أو + +107 +00:15:46,700 --> 00:15:55,450 +قصد النافلةوكذلك في الزكاة، لا يجوز لأحد أن يقول + +108 +00:15:55,450 --> 00:16:03,330 +لآخر، وكلت كأن تزكي عني، ويقصد أن يزكيها الوكيل + +109 +00:16:03,330 --> 00:16:11,350 +مما لنفسهفهذا أيضًا لا يصح واختلف العلماء في الصوم + +110 +00:16:11,350 --> 00:16:17,550 +أيضًا والأشهر أنه لا يصح التوكيل فيه يعني لا يصح + +111 +00:16:17,550 --> 00:16:24,910 +أن يقول المرء لآخر وكلتك أن تصوم عني صوم الفريضة + +112 +00:16:24,910 --> 00:16:35,220 +أو صوم نافلة واضح بخلاف ما لو أن شخصًامنعه العذر + +113 +00:16:35,220 --> 00:16:40,780 +من أن يصوم ومات + +114 +00:16:40,780 --> 00:16:50,200 +ولم يصم او بقي عاجزا حال حياته فبادر ابنه مثلا او + +115 +00:16:50,200 --> 00:16:58,420 +زوجه او ابوه او بادر الصيام فبعض اهل العلم + +116 +00:17:01,040 --> 00:17:08,260 +أجاز هذا اعتمادا على قوله صلى الله عليه وسلم من + +117 +00:17:08,260 --> 00:17:16,760 +مات وعليه صيام صام عنه وليه لكن العبادة المتفقة + +118 +00:17:16,760 --> 00:17:23,920 +على النيابة فيها هي الحج كما أسلفنا وكذلك الأمر + +119 +00:17:26,210 --> 00:17:34,670 +عبادة توزيع الذكوات عبادة توزيع الذكوات أو جمعها + +120 +00:17:34,670 --> 00:17:41,770 +وتوزيعها وذلك أن النبي صلى الله عليه وسلم استعمل + +121 +00:17:41,770 --> 00:17:48,950 +عددا من أصحابه رضي الله عنهم أجمعين في جمع الذكوات + +122 +00:17:48,950 --> 00:17:58,680 +من الأغنياء وبذلهاوبذلها إلى مستحقيها من المصارف + +123 +00:17:58,680 --> 00:18:07,380 +الثمانية من ذلك حديث ابن عباس رضي الله عنه ما قال + +124 +00:18:07,380 --> 00:18:14,940 +حدثني معاذ بن جبل رضي الله عنه قال لما بعثني النبي + +125 +00:18:14,940 --> 00:18:21,570 +صلى الله عليه وسلم إلى اليمن قال يا معاذإنك تأتي + +126 +00:18:21,570 --> 00:18:28,670 +قومًا من أهل الكتاب فليكن أول ما تدعوهم إليه شهادة + +127 +00:18:28,670 --> 00:18:35,430 +أن لا إله إلا الله فإن هم أطعوك لذلك فأعلمهم أن + +128 +00:18:35,430 --> 00:18:42,890 +الله افترض عليهم خمس صلوات في كل يوم وليلة فإن هم + +129 +00:18:42,890 --> 00:18:52,120 +أطعوك لذلك فأعلمهم أن الله افترض عليهمصداقة تأخذ + +130 +00:18:52,120 --> 00:19:00,300 +من أغنيائهم وترد إلى فقرائهم ثم قال وإياك وكرائم + +131 +00:19:00,300 --> 00:19:08,600 +أموالهم والمعنى إذا بادرت إلى أخذ أموال الأغنياء + +132 +00:19:08,600 --> 00:19:19,110 +الذكويةوحرصت أن تفرقها وتوزعها على مصارفها + +133 +00:19:19,110 --> 00:19:25,430 +المذكورة في القرآن الكريم إنما الصدقات للفقراء + +134 +00:19:25,430 --> 00:19:31,690 +والمساكين والعاملين عليها فإياك يا معاذ أن تتسلط + +135 +00:19:31,690 --> 00:19:42,200 +على أنفس أموال الأغنياءأن تأخذ النعقة الحلوب أو + +136 +00:19:42,200 --> 00:19:49,840 +البقرة الحلوب أو الشات الحلوب التي تنفع أهلها فإنك + +137 +00:19:49,840 --> 00:20:00,100 +إن فعلت أزعجتهم وآذيتهم ويكون هذا منك ظلمًاواتقي + +138 +00:20:00,100 --> 00:20:07,540 +دعوة المظلوم فإنه ليس بينها وبين الله حجاب + +139 +00:20:13,230 --> 00:20:21,810 +الحج وتفريقة الزكاة فهذا ايه؟ فهذا مما تصح النيابة + +140 +00:20:21,810 --> 00:20:32,290 +فيه وقال صاحبنا وذبح أضحية وذبحاضحية يجوز أيضًا أن + +141 +00:20:32,290 --> 00:20:41,850 +يوكل المرء شخصًا في ذبح اضحيته وفي ذبح عقيقة ولده + +142 +00:20:41,850 --> 00:20:49,890 +ابنًا كان أو بنتًا بل وكذلك أن يوكل في ذبح هديه إن + +143 +00:20:49,890 --> 00:20:59,500 +كانإن كان حجه متمتعًا أو كان حجه قارنًا فإن التمتع + +144 +00:20:59,500 --> 00:21:04,540 +والقرانة يوجب الهدية + +145 +00:21:07,770 --> 00:21:14,010 +هذا مما تدخله النيابة ولذلك جل الحجيج اليوم جل + +146 +00:21:14,010 --> 00:21:20,690 +الحجيج فإنهم يوكلون في الذبح يوكلون في الذبح ولا + +147 +00:21:20,690 --> 00:21:27,990 +يقوى ولا يقدر كل أحد أن يذبح بنفسه أن يذبح بنفسه + +148 +00:21:27,990 --> 00:21:36,490 +ولذلكفي حجة الوداع النبي صلى الله عليه وسلم ساق + +149 +00:21:36,490 --> 00:21:45,370 +الهديا معه وجاء علي بهدي من ناحية اليمن فذبح النبي + +150 +00:21:45,370 --> 00:21:56,710 +صلى الله عليه وسلم 63 بدنةناقة ودفع باقيها لعلي + +151 +00:21:56,710 --> 00:22:07,590 +حتى ينحرها و قطعا علي ليس له منها إلا نصيب إلا سبع + +152 +00:22:07,590 --> 00:22:14,850 +من بدنة واحدة إذا هذا يعني أن النبي صلى الله عليه + +153 +00:22:14,850 --> 00:22:23,630 +وسلم لما ذبح ثلاثا وستين بدنةفإنه قد نابى عن غيره + +154 +00:22:23,630 --> 00:22:32,790 +من الصحابة في النحر ثم لما ذبح علي رضي الله عنه + +155 +00:22:32,790 --> 00:22:42,330 +سبع وثلاثين ناقة وهو لا يملك إلا سبع منها فهذا + +156 +00:22:42,330 --> 00:22:49,530 +اقتضى أن يكون قد نابى في نحرها عن كثير من المسلمين + +157 +00:22:50,100 --> 00:22:59,280 +والاضحية مثل الهدي والعقيقة مثل الهدي أيضا ثم قال + +158 +00:22:59,280 --> 00:23:08,680 +بعدها ولا في شهادة و إيلاء و لعان و سائر الأيمان + +159 +00:23:08,680 --> 00:23:20,100 +آه قالومما لا تدخله الوكالة الشهادة + +160 +00:23:25,970 --> 00:23:34,550 +إذا كانت الشهادة على فعل فاحشة أو على جريمة من + +161 +00:23:34,550 --> 00:23:40,590 +الجرائم التي تستوجب العقوبة الحدية أو على جريمة + +162 +00:23:40,590 --> 00:23:50,310 +قصاص في النفس أو ما دونها أو على أموال مثلا فلا + +163 +00:23:50,310 --> 00:23:59,440 +تصحوا النيابة والوكالة فيهافلا يجوز لشخص أن يقول + +164 +00:23:59,440 --> 00:24:06,640 +لآخر ارتحل إلى القاضي + +165 +00:24:06,640 --> 00:24:19,240 +واشهد عني بأن فلانا قد فعل الفاحشةبامرأة أو بفلانة + +166 +00:24:19,240 --> 00:24:26,360 +أو بأن فلانا قد قذف فلانا أو بأن فلانا قد سرق مال + +167 +00:24:26,360 --> 00:24:34,600 +فلان فهذا مما لا تجوز فيه الوكالة والنيابة وكذلك + +168 +00:24:34,600 --> 00:24:42,270 +الإيلاء كذلك الإيلاء والإيلاءكان ممارسا في + +169 +00:24:42,270 --> 00:24:50,090 +الجاهلية وما زال يمارس من الفساق قسات القلوب وهو + +170 +00:24:50,090 --> 00:24:57,110 +في حق الزوجين يؤلي الزوج من زوجه كان في الجاهلية + +171 +00:24:57,110 --> 00:25:06,530 +وصدر الإسلام يعجب الرجل مال زوجه فيطلبه منها فتأبى + +172 +00:25:06,530 --> 00:25:15,290 +وتمنعفإيه؟ فيمارس عليها ممارسة غالطة خاطئة وهو + +173 +00:25:15,290 --> 00:25:24,510 +الإيلاء يطلقها قبل تحديد الشرعي نصاب الطلاق للرجل + +174 +00:25:24,510 --> 00:25:32,390 +على زوجهيعني لما كان الطلاق مفتوحا بابه عددا فكان + +175 +00:25:32,390 --> 00:25:39,890 +يقول أنت طالق حتى إذا أوشكت أن تنقضي العدة راجعها + +176 +00:25:39,890 --> 00:25:49,370 +راجعها لا ليعاشرها بالمعروف بل ليطلقها ثانية و + +177 +00:25:49,370 --> 00:25:57,940 +لتبدأ عدة أخرى من طلاق جديد و هكذاوهكذا يذرها + +178 +00:25:57,940 --> 00:26:05,960 +كالمعلقة، لا يفارق بمعروف، لا يفارق بإحسان ولا + +179 +00:26:05,960 --> 00:26:15,850 +يعاشر بمعروف، فالإسلامالإسلام منع ذلك وحضره ثم حدد + +180 +00:26:15,850 --> 00:26:23,470 +نصاب الرجل على زوجه ثلاثا فإذا استوفاها بانت منه + +181 +00:26:23,470 --> 00:26:32,830 +زوجه ولا تحل له من بعد حتى تنكح زوجا غيره ولذلك + +182 +00:26:33,720 --> 00:26:44,760 +الحد الختام أو الحد النهائي لهجر الرجل زوجه أربعة + +183 +00:26:44,760 --> 00:26:48,740 +أشهر فإذا + +184 +00:26:48,740 --> 00:26:56,820 +عبرها أو إذا تعداها كان موليا وكان فعله إيلاء + +185 +00:26:56,820 --> 00:27:04,990 +والعلماء على خلافعلى خلاف بعضهم عدى المجاوزة + +186 +00:27:04,990 --> 00:27:14,210 +المجاوزة من غير عذر و من غير رضا المرأة عده طلاقا + +187 +00:27:15,200 --> 00:27:22,660 +والإيه والراجح من أقوالهم أنه ليس إيه ليس طلاقا بل + +188 +00:27:22,660 --> 00:27:31,620 +يراجع الزوج ويعذره فإن أصر يحبس حتى يرجع عن ذلك أو + +189 +00:27:31,620 --> 00:27:34,720 +يطلق زوجة واضح الكلام؟ + +190 +00:27:37,830 --> 00:27:43,490 +ولذلك قال تعالى والذين يؤلون من نسائهم تربص أربعة + +191 +00:27:43,490 --> 00:27:53,350 +أشهر إذا لا يجوز لشخص أن يوكل غيره أن يولي أعم + +192 +00:27:53,350 --> 00:28:03,010 +زوجه فهذا لا يجوزوقال والعان والعان قد شرع بين + +193 +00:28:03,010 --> 00:28:11,190 +الزوجين إذا اتهم الزوج زوجه بالزنا إذا اتهمها + +194 +00:28:11,190 --> 00:28:22,570 +بالزنا فقد رخص الشارع الحكيمعدم حضور الشهداء إذا + +195 +00:28:22,570 --> 00:28:29,490 +كان القذف بين الرجل وأهله أو من الرجل لأهله أو + +196 +00:28:29,490 --> 00:28:39,240 +لزوجه وأناب منابا الشهداءالأيمان و لذلك قال جل + +197 +00:28:39,240 --> 00:28:45,400 +وعلا في سورة النور والذين يرمون أزواجهم ولم يكن + +198 +00:28:45,400 --> 00:28:52,200 +لهم شهداء إلا أنفسهم فشهادة أحدهم أربع شهادات + +199 +00:28:52,200 --> 00:28:58,810 +بالله إنه لمن الصادقين والخامسةأن لعنة الله عليه + +200 +00:28:58,810 --> 00:29:06,010 +إن كان من الكاذبين ويدرأ عنها العذاب أن تشهد أربع + +201 +00:29:06,010 --> 00:29:14,250 +شهادات بالله إنه لمن الكاذبين والخامسة أن غضب الله + +202 +00:29:14,250 --> 00:29:22,720 +عليها إن كان من الصادقينإذا هل يجوز لشخص أن يوكل + +203 +00:29:22,720 --> 00:29:29,580 +غيره أن يحلف أو أن يلاعن عنه في حق زوجه؟ قال + +204 +00:29:29,580 --> 00:29:37,820 +العلماء لا يجوز وهكذا لا يجوز في جميع الأيمانهكذا + +205 +00:29:37,820 --> 00:29:43,580 +لا يجوز في جميع الأيمان فمثلا لو نشأت خصومة بين + +206 +00:29:43,580 --> 00:29:56,400 +اثنين لو نشأت خصومة بين اثنين رجل رفع دعوة يدعي + +207 +00:29:56,400 --> 00:30:07,240 +مظلمة عند آخر فقال له القاضي القاعدة عندناالبيّنة + +208 +00:30:07,240 --> 00:30:15,620 +على من ادعى واليمين على من أنكر فقال للمدّعي هل لك + +209 +00:30:15,620 --> 00:30:21,120 +بيّنة تشهد + +210 +00:30:21,120 --> 00:30:30,520 +على صدق ما تقول فإذا قال لا تحول القاضي منه إلى + +211 +00:30:30,520 --> 00:30:33,220 +المدّعى عليه فقال + +212 +00:30:35,640 --> 00:30:49,700 +عليك يمين أن تحلف أنك بريء مما ادعاه عليك الان هل + +213 +00:30:49,700 --> 00:30:56,840 +يجوز للمدعى عليه أن يوكل آخر في أن يحلف اليمين + +214 +00:30:56,840 --> 00:30:59,380 +عنه؟ قالوا لا يجوز + +215 +00:31:11,390 --> 00:31:18,490 +قال و لا في الظهار في الأصح لأن + +216 +00:31:18,490 --> 00:31:24,610 +المغلب فيه معنى اليمين لأن الظهار بمعنى اليمين + +217 +00:31:24,610 --> 00:31:33,690 +يعني يكيف تكييف اليمين والصورة لا يجوز لشخصيريد أن + +218 +00:31:33,690 --> 00:31:43,230 +يظاهر من زوجه أن يوكل غيره في أن يظاهر عن زوجه + +219 +00:31:43,230 --> 00:31:49,330 +يقول يا هذا أريد أن أظاهر + +220 +00:31:49,330 --> 00:32:01,770 +في حق أهلي فقد وكلتك أن تقولأو مثلا أقولوا جعلت + +221 +00:32:01,770 --> 00:32:10,670 +موكلي فلانا نائبا عني في إيه في مظاهرة أهلي فهل + +222 +00:32:10,670 --> 00:32:17,590 +تصحوا هذا؟ لا تصحوا لأن الظهارة في الأغلب فيه معنى + +223 +00:32:17,590 --> 00:32:18,630 +اليمين + +224 +00:32:28,890 --> 00:32:35,010 +طيب بعدها قال و يصح في طرفي هذا الكلام للإمام + +225 +00:32:35,010 --> 00:32:42,290 +النووي للمات عليه رحمة الله قال و يصح في طرفي بيع + +226 +00:32:42,290 --> 00:32:53,810 +و هبة و سلم و رهن و نكاح و طلاق وسائر العقود و + +227 +00:32:53,810 --> 00:33:04,440 +الفسوخوقض الديون وإقباضها والدعوى والجواب إذا ما + +228 +00:33:04,440 --> 00:33:12,940 +زال الحديث مرتبط بالرقم الثالث وهو الموكل فيه وهو + +229 +00:33:12,940 --> 00:33:25,400 +الموكل فيه قال يصح .. يصح أو تصح الوكالةفي عمل هو + +230 +00:33:25,400 --> 00:33:29,900 +بيع في + +231 +00:33:29,900 --> 00:33:39,070 +طرفيه في طرف الإيجابي أو طرف القبولبمعنى يجوز لي + +232 +00:33:39,070 --> 00:33:47,730 +أن أوكل من يوجب عني ويجوز أن أوكل من يقبل عني + +233 +00:33:47,730 --> 00:33:54,370 +بالبية واضح الأمر؟ وكذلك الأمر في الهبة يجوز أن + +234 +00:33:54,370 --> 00:34:05,910 +أوكل في الهبة فأقول يا فلان وكلتك وكلتكانتهب عني + +235 +00:34:05,910 --> 00:34:16,950 +مثلا من مالي الفلاني مثلا و عند اذا لو وهب مثلا من + +236 +00:34:16,950 --> 00:34:23,730 +القنح لو وهب من الشعير لو وهب مثلا من النقد يعني + +237 +00:34:23,730 --> 00:34:31,750 +من الدولار او الدينار او ما شابه فانه يصح هذاقلأ و + +238 +00:34:31,750 --> 00:34:40,690 +سلم و رهن و نكاح و طلاق و هذا واضح يعني يجوز للرجل + +239 +00:34:40,690 --> 00:34:48,330 +أن يوكل غيره في أن يزوجه يقول زوجني المرأةمثلا + +240 +00:34:48,330 --> 00:34:56,190 +الدينة المرأة ذات الدين او ذات الخلق او ذات الجمال + +241 +00:34:56,190 --> 00:35:02,530 +او ذات المال او المرأة الحسيبة النسيبة فإيه فهذا + +242 +00:35:02,530 --> 00:35:08,890 +مما يصح او وكلتك يا فلان في طلاق فلانةأي نعم ويقصد + +243 +00:35:08,890 --> 00:35:17,690 +زوجه وهكذا التوكيل في سائر العقود ونحن سنتم الحديث + +244 +00:35:17,690 --> 00:35:23,570 +عن هذا في لقائنا القادم إن شاء الله وفقنا الله + +245 +00:35:23,570 --> 00:35:29,030 +وإيه يكون لما يحب ويرضى والحمد لله رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/aTw46hzNaBE_raw.json b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/aTw46hzNaBE_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..1d957106fdab2410f19213bbdeed2ddb0ee59639 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/aTw46hzNaBE_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 4695, "start": 20.89, "end": 46.95, "text": 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لأن النبي صلى الله عليه وسلم نهى أن يبيع المرء ما ليس عنده أو أن يبيع المرء ما لا يملك ولذلك كان تصرف الفضولي عند الشافعية باطلا", "tokens": [40228, 3215, 11536, 3224, 4724, 41193, 15040, 5296, 33456, 28239, 21292, 20328, 23942, 21984, 47356, 46952, 19528, 8717, 3224, 7578, 14739, 7251, 21292, 3615, 9673, 2288, 38207, 19446, 32239, 3794, 43242, 3224, 34051, 14739, 7251, 21292, 3615, 9673, 2288, 38207, 19446, 20193, 7251, 2304, 23275, 35525, 8848, 23275, 25961, 6055, 9381, 28480, 27188, 11242, 12610, 1829, 43242, 25124, 31845, 3615, 10632, 4724, 41193, 15040], "avg_logprob": -0.07596153846153846, "compression_ratio": 1.8273381294964028, "no_speech_prob": 1.1920928955078125e-07, "words": [{"start": 364.82, "end": 366.1, "word": "يعدونه", "probability": 0.7666015625}, {"start": 366.1, "end": 367.1, "word": " باطلا", "probability": 0.9542643229166666}, {"start": 367.1, "end": 368.36, "word": " لأن", "probability": 0.755126953125}, {"start": 368.36, "end": 368.9, "word": " النبي", 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يا هذا أريد أن أظاهر في حق أهلي فقد وكلتك أن تقول", "tokens": [1829, 16572, 3215, 14739, 7251, 19913, 40294, 2288, 9154, 30767, 29245, 3224, 14739, 7251, 2407, 28820, 32771, 13546, 3224, 8978, 14739, 7251, 19913, 40294, 2288, 18871, 30767, 29245, 3224, 7251, 39648, 35186, 23758, 5551, 16572, 3215, 14739, 5551, 19913, 40294, 2288, 8978, 11331, 4587, 5551, 3224, 20292, 6156, 28543, 4032, 28820, 2655, 4117, 14739, 6055, 39648], "avg_logprob": -0.11567982247001246, "compression_ratio": 1.7706422018348624, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 1892.73, "end": 1893.43, "word": "يريد", "probability": 0.7696126302083334}, {"start": 1893.43, "end": 1893.69, "word": " أن", "probability": 0.8359375}, {"start": 1893.69, "end": 1894.57, "word": " يظاهر", "probability": 0.9000244140625}, {"start": 1894.57, "end": 1894.83, "word": " من", "probability": 0.908203125}, {"start": 1894.83, "end": 1895.87, "word": " زوجه", "probability": 0.9466145833333334}, {"start": 1895.87, "end": 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النبي صلى الله عليه وسلم فقالت + +13 +00:01:46,000 --> 00:01:54,670 +يا رسول اللهإن فريضة الحج إن فريضة الحج على عباده + +14 +00:01:54,670 --> 00:02:02,450 +أدركت أبي شيخا كبيرا لا يستطيع أن يثبت عن على + +15 +00:02:02,450 --> 00:02:15,030 +الراحلة أفأحج عنه أفأحج عنه أي أ يحل لي أو يشرع لي + +16 +00:02:15,030 --> 00:02:21,940 +أن أنوب عنهأو أن أكون وكيلة عنه في أداء هذه + +17 +00:02:21,940 --> 00:02:31,340 +الفريضة نظرا لعجزه عن مباشرتها قال نعم وفي حديث + +18 +00:02:31,340 --> 00:02:39,420 +لقيت بن صبرة رضي الله عنه أنه أتى النبي صلى الله + +19 +00:02:39,420 --> 00:02:49,200 +عليه وسلم فقال يا رسول الله إن فريضةالحج على عباده + +20 +00:02:49,200 --> 00:02:56,400 +إن فريضة الله على عباده أدركت أبي شيخا كبيرا لا + +21 +00:02:56,400 --> 00:03:02,480 +يستطيع الحج ولا العمرة ولا الظعن والظعن يعني السفر + +22 +00:03:02,480 --> 00:03:10,200 +لا يستطيع أن يثبت على الراحل ليسافر + +23 +00:03:11,480 --> 00:03:19,540 +أفأحج عنه قال حج عن أبيك واعتمر إذا المأذون فيه أو + +24 +00:03:19,540 --> 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سأنكحها أو + +73 +00:10:44,890 --> 00:10:54,610 +ساتزوجها فهذا في الواقع لا يعد زواجا يعني + +74 +00:10:54,610 --> 00:11:04,770 +تماما كما لو قالهو من غير وكالة سأطلق امرأتي التي + +75 +00:11:04,770 --> 00:11:13,270 +ساتزوجها فهذا لا يعد ابتداء عقد نكاح حتى نقول بأن + +76 +00:11:13,270 --> 00:11:21,990 +الطلاق والحالة هذه يصح لأن الطلاق لا يصح الا ان + +77 +00:11:21,990 --> 00:11:25,350 +يسبقه عقد نكاح صحيح + +78 +00:11:27,860 --> 00:11:38,040 +واضح الكلام؟ أين؟ ولذلك لو مثلا رجل ارتبط بأخرى + +79 +00:11:38,040 --> 00:11:46,560 +بعقد متعة بنكاح متعة كالمعتاد عند الرافضة فهذا + +80 +00:11:46,560 --> 00:11:54,020 +ابتداء ليس عقدا شرعيافهو كصراب بقيعة فلا يحتاج إلى + +81 +00:11:54,020 --> 00:12:04,840 +طلاق بل يحتاج إلى فراق أن يفرق بينهما وأن يعاقبا + +82 +00:12:04,840 --> 00:12:12,000 +أو يعزرا كذلك لو مثلا المرأة زوجت نفسها بغير إذن + +83 +00:12:12,000 --> 00:12:19,720 +وليهافلكاحها باطل لنهي النبي صلى الله عليه وسلم عن + +84 +00:12:19,720 --> 00:12:27,080 +ذلك فهذا لا يحتاج إلى طلاق يعني يقطعه وإنما هو + +85 +00:12:27,080 --> 00:12:36,950 +الفراقالطلاق لا يرد الا على عقد نكاح صحيح الا على + +86 +00:12:36,950 --> 00:12:46,490 +عقد نكاح صحيح ومن جملة هذه + +87 +00:12:46,490 --> 00:12:55,070 +الأقاويل التي لا تصلح أن تكون عقداأن يقول الراغب + +88 +00:12:55,070 --> 00:13:02,850 +في الزواج كلام يخبره عن عزيمته على الزواج سأتزوج + +89 +00:13:02,850 --> 00:13:13,020 +امرأة أو سأتزوج فلانة ولو أنه سماها وعينهافإن هذا + +90 +00:13:13,020 --> 00:13:20,680 +.. فإن هذا لا يعد عقدا صحيحا حتى نقول بإيه بأنه + +91 +00:13:20,680 --> 00:13:29,800 +يحتمل أو يقتضي طلاقا لإيه ليقطعه أبدا هو وعد أو هو + +92 +00:13:29,800 --> 00:13:38,020 +إخبار بعزيمة على الزواج من فلانة أي نعم إذا خلاصة + +93 +00:13:38,020 --> 00:13:49,310 +الكلام لو أن شخصا قاللشخص آخر يا هذا وكلتك بتطليق + +94 +00:13:49,310 --> 00:13:58,310 +زوجتي بعد نكاحي لها أو بعد زواجي منها فإن الوكالة + +95 +00:13:58,310 --> 00:14:00,650 +هذه لا تصح + +96 +00:14:12,520 --> 00:14:20,180 +بعدها قال وأن + +97 +00:14:20,180 --> 00:14:25,960 +يكون قابلا للنيابة هذا كلام الإمام النووي وأن يكون + +98 +00:14:25,960 --> 00:14:36,320 +قابلا للنيابة فلا يصح في عبادة إلا الحجة وتفريقة + +99 +00:14:36,320 --> 00:14:39,920 +زكاة وذبح أضحية + +100 +00:14:42,220 --> 00:14:51,320 +ولا في شهادة و إيلاء و لعان و سائر الأيمان ولا في + +101 +00:14:51,320 --> 00:15:02,770 +الظهار في الأصح هذا كلام نافع مفيد الشرط الثانيمن + +102 +00:15:02,770 --> 00:15:10,650 +شروط الرقم الثالث وهو الموكل فيه أن يكون الموكل + +103 +00:15:10,650 --> 00:15:21,910 +فيه مما تصح النيابة فيه مما تصح النيابة فيه فمثلا + +104 +00:15:21,910 --> 00:15:31,610 +إن كان الموكل فيه عبادة فلا يصح التوكيل في الصلاة + +105 +00:15:32,760 --> 00:15:38,840 +لا يصح التوكيل في الصلاة بمعنى لا يجوز لأحد أن + +106 +00:15:38,840 --> 00:15:46,700 +يقول لآخر وكلتك أن تصلي عني سواء قصد الفريضة أو + +107 +00:15:46,700 --> 00:15:55,450 +قصد النافلةوكذلك في الزكاة، لا يجوز لأحد أن يقول + +108 +00:15:55,450 --> 00:16:03,330 +لآخر، وكلت كأن تزكي عني، ويقصد أن يزكيها الوكيل + +109 +00:16:03,330 --> 00:16:11,350 +مما لنفسهفهذا أيضًا لا يصح واختلف العلماء في الصوم + +110 +00:16:11,350 --> 00:16:17,550 +أيضًا والأشهر أنه لا يصح التوكيل فيه يعني لا يصح + +111 +00:16:17,550 --> 00:16:24,910 +أن يقول المرء لآخر وكلتك أن تصوم عني صوم الفريضة + +112 +00:16:24,910 --> 00:16:35,220 +أو صوم نافلة واضح بخلاف ما لو أن شخصًامنعه العذر + +113 +00:16:35,220 --> 00:16:40,780 +من أن يصوم ومات + +114 +00:16:40,780 --> 00:16:50,200 +ولم يصم او بقي عاجزا حال حياته فبادر ابنه مثلا او + +115 +00:16:50,200 --> 00:16:58,420 +زوجه او ابوه او بادر الصيام فبعض اهل العلم + +116 +00:17:01,040 --> 00:17:08,260 +أجاز هذا اعتمادا على قوله صلى الله عليه وسلم من + +117 +00:17:08,260 --> 00:17:16,760 +مات وعليه صيام صام عنه وليه لكن العبادة المتفقة + +118 +00:17:16,760 --> 00:17:23,920 +على النيابة فيها هي الحج كما أسلفنا وكذلك الأمر + +119 +00:17:26,210 --> 00:17:34,670 +عبادة توزيع الذكوات عبادة توزيع الذكوات أو جمعها + +120 +00:17:34,670 --> 00:17:41,770 +وتوزيعها وذلك أن النبي صلى الله عليه وسلم استعمل + +121 +00:17:41,770 --> 00:17:48,950 +عددا من أصحابه رضي الله عنهم أجمعين في جمع الذكوات + +122 +00:17:48,950 --> 00:17:58,680 +من الأغنياء وبذلهاوبذلها إلى مستحقيها من المصارف + +123 +00:17:58,680 --> 00:18:07,380 +الثمانية من ذلك حديث ابن عباس رضي الله عنه ما قال + +124 +00:18:07,380 --> 00:18:14,940 +حدثني معاذ بن جبل رضي الله عنه قال لما بعثني النبي + +125 +00:18:14,940 --> 00:18:21,570 +صلى الله عليه وسلم إلى اليمن قال يا معاذإنك تأتي + +126 +00:18:21,570 --> 00:18:28,670 +قومًا من أهل الكتاب فليكن أول ما تدعوهم إليه شهادة + +127 +00:18:28,670 --> 00:18:35,430 +أن لا إله إلا الله فإن هم أطعوك لذلك فأعلمهم أن + +128 +00:18:35,430 --> 00:18:42,890 +الله افترض عليهم خمس صلوات في كل يوم وليلة فإن هم + +129 +00:18:42,890 --> 00:18:52,120 +أطعوك لذلك فأعلمهم أن الله افترض عليهمصداقة تأخذ + +130 +00:18:52,120 --> 00:19:00,300 +من أغنيائهم وترد إلى فقرائهم ثم قال وإياك وكرائم + +131 +00:19:00,300 --> 00:19:08,600 +أموالهم والمعنى إذا بادرت إلى أخذ أموال الأغنياء + +132 +00:19:08,600 --> 00:19:19,110 +الذكويةوحرصت أن تفرقها وتوزعها على مصارفها + +133 +00:19:19,110 --> 00:19:25,430 +المذكورة في القرآن الكريم إنما الصدقات للفقراء + +134 +00:19:25,430 --> 00:19:31,690 +والمساكين والعاملين عليها فإياك يا معاذ أن تتسلط + +135 +00:19:31,690 --> 00:19:42,200 +على أنفس أموال الأغنياءأن تأخذ النعقة الحلوب أو + +136 +00:19:42,200 --> 00:19:49,840 +البقرة الحلوب أو الشات الحلوب التي تنفع أهلها فإنك + +137 +00:19:49,840 --> 00:20:00,100 +إن فعلت أزعجتهم وآذيتهم ويكون هذا منك ظلمًاواتقي + +138 +00:20:00,100 --> 00:20:07,540 +دعوة المظلوم فإنه ليس بينها وبين الله حجاب + +139 +00:20:13,230 --> 00:20:21,810 +الحج وتفريقة الزكاة فهذا ايه؟ فهذا مما تصح النيابة + +140 +00:20:21,810 --> 00:20:32,290 +فيه وقال صاحبنا وذبح أضحية وذبحاضحية يجوز أيضًا أن + +141 +00:20:32,290 --> 00:20:41,850 +يوكل المرء شخصًا في ذبح اضحيته وفي ذبح عقيقة ولده + +142 +00:20:41,850 --> 00:20:49,890 +ابنًا كان أو بنتًا بل وكذلك أن يوكل في ذبح هديه إن + +143 +00:20:49,890 --> 00:20:59,500 +كانإن كان حجه متمتعًا أو كان حجه قارنًا فإن التمتع + +144 +00:20:59,500 --> 00:21:04,540 +والقرانة يوجب الهدية + +145 +00:21:07,770 --> 00:21:14,010 +هذا مما تدخله النيابة ولذلك جل الحجيج اليوم جل + +146 +00:21:14,010 --> 00:21:20,690 +الحجيج فإنهم يوكلون في الذبح يوكلون في الذبح ولا + +147 +00:21:20,690 --> 00:21:27,990 +يقوى ولا يقدر كل أحد أن يذبح بنفسه أن يذبح بنفسه + +148 +00:21:27,990 --> 00:21:36,490 +ولذلكفي حجة الوداع النبي صلى الله عليه وسلم ساق + +149 +00:21:36,490 --> 00:21:45,370 +الهديا معه وجاء علي بهدي من ناحية اليمن فذبح النبي + +150 +00:21:45,370 --> 00:21:56,710 +صلى الله عليه وسلم 63 بدنةناقة ودفع باقيها لعلي + +151 +00:21:56,710 --> 00:22:07,590 +حتى ينحرها و قطعا علي ليس له منها إلا نصيب إلا سبع + +152 +00:22:07,590 --> 00:22:14,850 +من بدنة واحدة إذا هذا يعني أن النبي صلى الله عليه + +153 +00:22:14,850 --> 00:22:23,630 +وسلم لما ذبح ثلاثا وستين بدنةفإنه قد نابى عن غيره + +154 +00:22:23,630 --> 00:22:32,790 +من الصحابة في النحر ثم لما ذبح علي رضي الله عنه + +155 +00:22:32,790 --> 00:22:42,330 +سبع وثلاثين ناقة وهو لا يملك إلا سبع منها فهذا + +156 +00:22:42,330 --> 00:22:49,530 +اقتضى أن يكون قد نابى في نحرها عن كثير من المسلمين + +157 +00:22:50,100 --> 00:22:59,280 +والاضحية مثل الهدي والعقيقة مثل الهدي أيضا ثم قال + +158 +00:22:59,280 --> 00:23:08,680 +بعدها ولا في شهادة و إيلاء و لعان و سائر الأيمان + +159 +00:23:08,680 --> 00:23:20,100 +آه قالومما لا تدخله الوكالة الشهادة + +160 +00:23:25,970 --> 00:23:34,550 +إذا كانت الشهادة على فعل فاحشة أو على جريمة من + +161 +00:23:34,550 --> 00:23:40,590 +الجرائم التي تستوجب العقوبة الحدية أو على جريمة + +162 +00:23:40,590 --> 00:23:50,310 +قصاص في النفس أو ما دونها أو على أموال مثلا فلا + +163 +00:23:50,310 --> 00:23:59,440 +تصحوا النيابة والوكالة فيهافلا يجوز لشخص أن يقول + +164 +00:23:59,440 --> 00:24:06,640 +لآخر ارتحل إلى القاضي + +165 +00:24:06,640 --> 00:24:19,240 +واشهد عني بأن فلانا قد فعل الفاحشةبامرأة أو بفلانة + +166 +00:24:19,240 --> 00:24:26,360 +أو بأن فلانا قد قذف فلانا أو بأن فلانا قد سرق مال + +167 +00:24:26,360 --> 00:24:34,600 +فلان فهذا مما لا تجوز فيه الوكالة والنيابة وكذلك + +168 +00:24:34,600 --> 00:24:42,270 +الإيلاء كذلك الإيلاء والإيلاءكان ممارسا في + +169 +00:24:42,270 --> 00:24:50,090 +الجاهلية وما زال يمارس من الفساق قسات القلوب وهو + +170 +00:24:50,090 --> 00:24:57,110 +في حق الزوجين يؤلي الزوج من زوجه كان في الجاهلية + +171 +00:24:57,110 --> 00:25:06,530 +وصدر الإسلام يعجب الرجل مال زوجه فيطلبه منها فتأبى + +172 +00:25:06,530 --> 00:25:15,290 +وتمنعفإيه؟ فيمارس عليها ممارسة غالطة خاطئة وهو + +173 +00:25:15,290 --> 00:25:24,510 +الإيلاء يطلقها قبل تحديد الشرعي نصاب الطلاق للرجل + +174 +00:25:24,510 --> 00:25:32,390 +على زوجهيعني لما كان الطلاق مفتوحا بابه عددا فكان + +175 +00:25:32,390 --> 00:25:39,890 +يقول أنت طالق حتى إذا أوشكت أن تنقضي العدة راجعها + +176 +00:25:39,890 --> 00:25:49,370 +راجعها لا ليعاشرها بالمعروف بل ليطلقها ثانية و + +177 +00:25:49,370 --> 00:25:57,940 +لتبدأ عدة أخرى من طلاق جديد و هكذاوهكذا يذرها + +178 +00:25:57,940 --> 00:26:05,960 +كالمعلقة، لا يفارق بمعروف، لا يفارق بإحسان ولا + +179 +00:26:05,960 --> 00:26:15,850 +يعاشر بمعروف، فالإسلامالإسلام منع ذلك وحضره ثم حدد + +180 +00:26:15,850 --> 00:26:23,470 +نصاب الرجل على زوجه ثلاثا فإذا استوفاها بانت منه + +181 +00:26:23,470 --> 00:26:32,830 +زوجه ولا تحل له من بعد حتى تنكح زوجا غيره ولذلك + +182 +00:26:33,720 --> 00:26:44,760 +الحد الختام أو الحد النهائي لهجر الرجل زوجه أربعة + +183 +00:26:44,760 --> 00:26:48,740 +أشهر فإذا + +184 +00:26:48,740 --> 00:26:56,820 +عبرها أو إذا تعداها كان موليا وكان فعله إيلاء + +185 +00:26:56,820 --> 00:27:04,990 +والعلماء على خلافعلى خلاف بعضهم عدى المجاوزة + +186 +00:27:04,990 --> 00:27:14,210 +المجاوزة من غير عذر و من غير رضا المرأة عده طلاقا + +187 +00:27:15,200 --> 00:27:22,660 +والإيه والراجح من أقوالهم أنه ليس إيه ليس طلاقا بل + +188 +00:27:22,660 --> 00:27:31,620 +يراجع الزوج ويعذره فإن أصر يحبس حتى يرجع عن ذلك أو + +189 +00:27:31,620 --> 00:27:34,720 +يطلق زوجة واضح الكلام؟ + +190 +00:27:37,830 --> 00:27:43,490 +ولذلك قال تعالى والذين يؤلون من نسائهم تربص أربعة + +191 +00:27:43,490 --> 00:27:53,350 +أشهر إذا لا يجوز لشخص أن يوكل غيره أن يولي أعم + +192 +00:27:53,350 --> 00:28:03,010 +زوجه فهذا لا يجوزوقال والعان والعان قد شرع بين + +193 +00:28:03,010 --> 00:28:11,190 +الزوجين إذا اتهم الزوج زوجه بالزنا إذا اتهمها + +194 +00:28:11,190 --> 00:28:22,570 +بالزنا فقد رخص الشارع الحكيمعدم حضور الشهداء إذا + +195 +00:28:22,570 --> 00:28:29,490 +كان القذف بين الرجل وأهله أو من الرجل لأهله أو + +196 +00:28:29,490 --> 00:28:39,240 +لزوجه وأناب منابا الشهداءالأيمان و لذلك قال جل + +197 +00:28:39,240 --> 00:28:45,400 +وعلا في سورة النور والذين يرمون أزواجهم ولم يكن + +198 +00:28:45,400 --> 00:28:52,200 +لهم شهداء إلا أنفسهم فشهادة أحدهم أربع شهادات + +199 +00:28:52,200 --> 00:28:58,810 +بالله إنه لمن الصادقين والخامسةأن لعنة الله عليه + +200 +00:28:58,810 --> 00:29:06,010 +إن كان من الكاذبين ويدرأ عنها العذاب أن تشهد أربع + +201 +00:29:06,010 --> 00:29:14,250 +شهادات بالله إنه لمن الكاذبين والخامسة أن غضب الله + +202 +00:29:14,250 --> 00:29:22,720 +عليها إن كان من الصادقينإذا هل يجوز لشخص أن يوكل + +203 +00:29:22,720 --> 00:29:29,580 +غيره أن يحلف أو أن يلاعن عنه في حق زوجه؟ قال + +204 +00:29:29,580 --> 00:29:37,820 +العلماء لا يجوز وهكذا لا يجوز في جميع الأيمانهكذا + +205 +00:29:37,820 --> 00:29:43,580 +لا يجوز في جميع الأيمان فمثلا لو نشأت خصومة بين + +206 +00:29:43,580 --> 00:29:56,400 +اثنين لو نشأت خصومة بين اثنين رجل رفع دعوة يدعي + +207 +00:29:56,400 --> 00:30:07,240 +مظلمة عند آخر فقال له القاضي القاعدة عندناالبيّنة + +208 +00:30:07,240 --> 00:30:15,620 +على من ادعى واليمين على من أنكر فقال للمدّعي هل لك + +209 +00:30:15,620 --> 00:30:21,120 +بيّنة تشهد + +210 +00:30:21,120 --> 00:30:30,520 +على صدق ما تقول فإذا قال لا تحول القاضي منه إلى + +211 +00:30:30,520 --> 00:30:33,220 +المدّعى عليه فقال + +212 +00:30:35,640 --> 00:30:49,700 +عليك يمين أن تحلف أنك بريء مما ادعاه عليك الان هل + +213 +00:30:49,700 --> 00:30:56,840 +يجوز للمدعى عليه أن يوكل آخر في أن يحلف اليمين + +214 +00:30:56,840 --> 00:30:59,380 +عنه؟ قالوا لا يجوز + +215 +00:31:11,390 --> 00:31:18,490 +قال و لا في الظهار في الأصح لأن + +216 +00:31:18,490 --> 00:31:24,610 +المغلب فيه معنى اليمين لأن الظهار بمعنى اليمين + +217 +00:31:24,610 --> 00:31:33,690 +يعني يكيف تكييف اليمين والصورة لا يجوز لشخصيريد أن + +218 +00:31:33,690 --> 00:31:43,230 +يظاهر من زوجه أن يوكل غيره في أن يظاهر عن زوجه + +219 +00:31:43,230 --> 00:31:49,330 +يقول يا هذا أريد أن أظاهر + +220 +00:31:49,330 --> 00:32:01,770 +في حق أهلي فقد وكلتك أن تقولأو مثلا أقولوا جعلت + +221 +00:32:01,770 --> 00:32:10,670 +موكلي فلانا نائبا عني في إيه في مظاهرة أهلي فهل + +222 +00:32:10,670 --> 00:32:17,590 +تصحوا هذا؟ لا تصحوا لأن الظهارة في الأغلب فيه معنى + +223 +00:32:17,590 --> 00:32:18,630 +اليمين + +224 +00:32:28,890 --> 00:32:35,010 +طيب بعدها قال و يصح في طرفي هذا الكلام للإمام + +225 +00:32:35,010 --> 00:32:42,290 +النووي للمات عليه رحمة الله قال و يصح في طرفي بيع + +226 +00:32:42,290 --> 00:32:53,810 +و هبة و سلم و رهن و نكاح و طلاق وسائر العقود و + +227 +00:32:53,810 --> 00:33:04,440 +الفسوخوقض الديون وإقباضها والدعوى والجواب إذا ما + +228 +00:33:04,440 --> 00:33:12,940 +زال الحديث مرتبط بالرقم الثالث وهو الموكل فيه وهو + +229 +00:33:12,940 --> 00:33:25,400 +الموكل فيه قال يصح .. يصح أو تصح الوكالةفي عمل هو + +230 +00:33:25,400 --> 00:33:29,900 +بيع في + +231 +00:33:29,900 --> 00:33:39,070 +طرفيه في طرف الإيجابي أو طرف القبولبمعنى يجوز لي + +232 +00:33:39,070 --> 00:33:47,730 +أن أوكل من يوجب عني ويجوز أن أوكل من يقبل عني + +233 +00:33:47,730 --> 00:33:54,370 +بالبية واضح الأمر؟ وكذلك الأمر في الهبة يجوز أن + +234 +00:33:54,370 --> 00:34:05,910 +أوكل في الهبة فأقول يا فلان وكلتك وكلتكانتهب عني + +235 +00:34:05,910 --> 00:34:16,950 +مثلا من مالي الفلاني مثلا و عند اذا لو وهب مثلا من + +236 +00:34:16,950 --> 00:34:23,730 +القنح لو وهب من الشعير لو وهب مثلا من النقد يعني + +237 +00:34:23,730 --> 00:34:31,750 +من الدولار او الدينار او ما شابه فانه يصح هذاقلأ و + +238 +00:34:31,750 --> 00:34:40,690 +سلم و رهن و نكاح و طلاق و هذا واضح يعني يجوز للرجل + +239 +00:34:40,690 --> 00:34:48,330 +أن يوكل غيره في أن يزوجه يقول زوجني المرأةمثلا + +240 +00:34:48,330 --> 00:34:56,190 +الدينة المرأة ذات الدين او ذات الخلق او ذات الجمال + +241 +00:34:56,190 --> 00:35:02,530 +او ذات المال او المرأة الحسيبة النسيبة فإيه فهذا + +242 +00:35:02,530 --> 00:35:08,890 +مما يصح او وكلتك يا فلان في طلاق فلانةأي نعم ويقصد + +243 +00:35:08,890 --> 00:35:17,690 +زوجه وهكذا التوكيل في سائر العقود ونحن سنتم الحديث + +244 +00:35:17,690 --> 00:35:23,570 +عن هذا في لقائنا القادم إن شاء الله وفقنا الله + +245 +00:35:23,570 --> 00:35:29,030 +وإيه يكون لما يحب ويرضى والحمد لله رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eEtoZnaqYKQ_raw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eEtoZnaqYKQ_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..eba7e1b423b39dee2cfde31c2031163ea3d1fb0d --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eEtoZnaqYKQ_raw.srt @@ -0,0 +1,1344 @@ +1 +00:00:21,090 --> 00:00:27,050 +إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله + +2 +00:00:27,050 --> 00:00:33,110 +من شرور أنفسنا وسيئات أعمالنا من يهده الله فلا مضل + +3 +00:00:33,110 --> 00:00:38,810 +له ومن يضلل فلا هادي له وأشهد أن لا إله إلا الله + +4 +00:00:38,810 --> 00:00:46,090 +وحده لا شريك له وأشهد أن محمدا عبده ورسوله وبعد + +5 +00:00:46,090 --> 00:00:53,720 +نتابع الحديثةعن أحكام الصلح قال الإمام النووي رحمه + +6 +00:00:53,720 --> 00:01:02,220 +الله وأهله من نفذ باب داره إليه لا من لاسقه جذاره + +7 +00:01:02,220 --> 00:01:12,640 +بيان ذلك قوله وأهله أي أهل الطريق غير النافذي وهو + +8 +00:01:12,640 --> 00:01:19,600 +المفتوح من طرف المسدود من طرفه الآخر هو + +9 +00:01:21,180 --> 00:01:27,740 +من .. من أهل هذا الطريق؟ قال أهله من نفذ باب داره + +10 +00:01:27,740 --> 00:01:36,320 +إليه لمن لعصقه جذاره من غير نفوذ بابه فيه لأن + +11 +00:01:36,320 --> 00:01:44,640 +أولئك هم المستحقون لانتفاع أو للانتفاع به لكونهم + +12 +00:01:44,640 --> 00:01:47,800 +الملاكدون + +13 +00:01:47,800 --> 00:01:50,120 +غيره أو دون غيرهم + +14 +00:01:53,010 --> 00:02:02,370 +ثم قال و هل الاستحقاق في كلها لكلهم أن تختص شركة + +15 +00:02:02,370 --> 00:02:11,750 +كل واحد بما بين رأس الدرب وباب ذاله وجهان أصحهم + +16 +00:02:11,750 --> 00:02:22,090 +الثاني الآن أخوات الطيباتهذا الطريق المفتوح من طرف + +17 +00:02:22,090 --> 00:02:30,710 +و المسدود من طرف آخر أهله + +18 +00:02:30,710 --> 00:02:34,550 +متفاوتون + +19 +00:02:34,550 --> 00:02:41,290 +في القرب من الطرف المفتوح و يلزم أيضا أن يكونوا + +20 +00:02:41,290 --> 00:02:49,350 +متفاوتين في القرب والبعد من الطرف المسدودلكن + +21 +00:02:49,350 --> 00:02:58,570 +العبرة بقربهم أو بعضهم من الطرف المفتوح أظن، الآن + +22 +00:02:58,570 --> 00:03:04,230 +مثلا هذا هو الطريق وهو مسدود من هنا + +23 +00:03:07,230 --> 00:03:13,490 +يلزموا بالضرورة أن يكون ايه؟ ان يكون يعني بعض أهله + +24 +00:03:13,490 --> 00:03:24,050 +يسكنون في طرفه والبعض ممن يليهم وإيه؟ وجيران أخرون + +25 +00:03:24,050 --> 00:03:32,950 +ممن .. إيه؟ يلون الأول والثاني وهكذا .. وهكذا الآن + +26 +00:03:32,950 --> 00:03:41,320 +بيقولقول هو هل الاستحقاق في كلها يعني هذا الطريق + +27 +00:03:41,320 --> 00:03:49,420 +الطويل لو مثلا قلنا أهله الذين يسكنون في منتصفه + +28 +00:03:49,420 --> 00:04:01,820 +أهله الذين يسكنون في منتصفه ولكل دار أهل باب يفتح + +29 +00:04:01,820 --> 00:04:13,520 +على هذا الطريقالان هل تتحقق لهم يعني صلاحية و هل + +30 +00:04:13,520 --> 00:04:22,640 +يثبت لهم حق في الانتفاع من أولي الطريق؟الى منتهاه + +31 +00:04:22,640 --> 00:04:31,660 +المسدود اما ان صلاحيتهم ثابتة من اول الطريق الى + +32 +00:04:31,660 --> 00:04:39,280 +حين بلغ باب دارهم اما ما عدا ذلك اما ما عدا ذلك + +33 +00:04:39,280 --> 00:04:48,780 +فهو حق الجيران والاهل الذين يسكنون من بعدهم واضح + +34 +00:04:48,780 --> 00:04:55,880 +الصورةطبعا في + +35 +00:04:55,880 --> 00:05:02,920 +ذلك وجهان لكن قبل ذلك نقول في كل الطريق المذكورة + +36 +00:05:02,920 --> 00:05:10,000 +لكلهم أي لكل أهلها لكل أهل الطريق لأنهم ربما + +37 +00:05:10,000 --> 00:05:15,900 +احتاجوا الى التردد و الارتفاق بكل الطريق عند + +38 +00:05:15,900 --> 00:05:23,380 +إدخالي و إخراجي بعض حوائجهمهل هذا ثابت ام تختص + +39 +00:05:23,380 --> 00:05:29,940 +شركة كل واحد بما بين رأس الدرب يعني رأس الطريق و + +40 +00:05:29,940 --> 00:05:37,040 +باب ذاله قال الإمام وجهان اتضحت المسألة الآن قال + +41 +00:05:37,040 --> 00:05:46,920 +اصحهما الثاني ما هو الثاني ان الحقيثبت لهم فقط من + +42 +00:05:46,920 --> 00:05:51,160 +أول الطريق إلى باب ذالهم + +43 +00:05:56,670 --> 00:06:05,030 +لأن ذلك القدر هو محل ترددهم فيه وما عدا حكمه فيه + +44 +00:06:05,030 --> 00:06:11,750 +هو حكم الأجنبي من السكة أو الطريق فقط له ايه؟ له + +45 +00:06:11,750 --> 00:06:17,280 +أن يمر وليس له أن ايه؟أن يستعمل الطريق استعمالا + +46 +00:06:17,280 --> 00:06:23,260 +شائعا وواسعا في نقل بضائعه ذهابا وإيابا وادخال + +47 +00:06:23,260 --> 00:06:27,360 +مركباته وحيواناته ووالغ ذلك + +48 +00:06:30,420 --> 00:06:37,140 +ووجه الأول، الأول ماذا قال؟ قال بأن الحق يثبت لهم + +49 +00:06:37,140 --> 00:06:44,400 +من أول الطريق إلى منتهى، وليس من أوله إلى باب + +50 +00:06:44,400 --> 00:06:52,710 +دارهموجه هذا الدليل وجه هذا القول أنهم ربما + +51 +00:06:52,710 --> 00:06:58,630 +احتاجوا إلى التردد في جميعه والارتفاق به لوضع + +52 +00:06:58,630 --> 00:07:06,340 +الأثقال ونحوهاثم بعد ذلك قال الإمام وليس لغيرهم + +53 +00:07:06,340 --> 00:07:13,740 +فتح باب إليه أي إلى الطريق أو السكة المفتوحة من + +54 +00:07:13,740 --> 00:07:21,120 +طرف والمسدودة من طرفها الآخر ليس لغيرهم فتح باب + +55 +00:07:21,120 --> 00:07:28,100 +بقصد الاستطراق يعني بقصد أن يستعملوه لذهابهم + +56 +00:07:28,100 --> 00:07:38,180 +وإيابهم راجلينقلنا ليش ليس لأحد أن يفتح بابا + +57 +00:07:38,180 --> 00:07:46,760 +إضافيا إلى بابه الأصلي أو الأساسي؟ قال لتضرري أهلي + +58 +00:07:46,760 --> 00:07:54,330 +هذا الشارع أو أهل هذه الطريق بفتح الباب الإضافيإلا + +59 +00:07:54,330 --> 00:08:03,910 +أن يأذنوا إلا أن يأذن كل أهله فإن أذنوا جاز ولهم + +60 +00:08:03,910 --> 00:08:12,770 +الرجوع في الإذن ولو بعد الفتح قياسا علىالعارية ولا + +61 +00:08:12,770 --> 00:08:19,070 +يغرمون شيئا، إيش معنى هذا؟ لو مثلا أهله هذا الشارع + +62 +00:08:19,070 --> 00:08:28,870 +أو الطريق أذنوا لإيه؟ لأحدى من يعني يسكنواعلى هذا + +63 +00:08:28,870 --> 00:08:34,830 +الطريق وله باب عليه لما استأذنهم أن يفتح بابا + +64 +00:08:34,830 --> 00:08:42,150 +إضافيا اذنوا له اذنوا له طبعا لما اذنوا له اذنوا + +65 +00:08:42,150 --> 00:08:52,070 +له متنازلين عن حق أنفسهم بحق زائد له لا يثبت يعني + +66 +00:08:52,070 --> 00:08:59,370 +باستحقاق لا يثبت باستحقاقفلما كان الأمر كذلك يجوز + +67 +00:08:59,370 --> 00:09:08,360 +لهم شرعا وقانونا أن يتراجعوا عن ذلك متى شاءوافإن + +68 +00:09:08,360 --> 00:09:15,180 +فعلهم هذا وتنازلهم بمنزلة الإعارة بمنزلة الإعارة + +69 +00:09:15,180 --> 00:09:24,980 +كأنهم أعاروا حقهم حقهم لهذا الشخص مدة يراونها فمتى + +70 +00:09:24,980 --> 00:09:32,060 +شاءوا أن يرجعوا عن ذلك لهم أن يرجعوا وليس له أن + +71 +00:09:32,060 --> 00:09:36,540 +يعاند أو إيه أو يأبى + +72 +00:09:39,300 --> 00:09:47,360 +وله أي للأجنبي الذي أذن له بفتح باب على الطريق ثم + +73 +00:09:47,360 --> 00:09:56,200 +أغلقه بالمسامير له فتحه إذا سمره في الأصح أي له أن + +74 +00:09:56,200 --> 00:10:03,230 +يفتح الباب بنزع مساميرهلأنه إذا جاز له بالإذن + +75 +00:10:03,230 --> 00:10:10,190 +الأصلي أن يرفع الجدارة ليفتح الباب فلأن يفتحه بنزع + +76 +00:10:10,190 --> 00:10:18,830 +مساميره أو لا واضح الكلام؟ الآن محمد أو أحمد هو + +77 +00:10:18,830 --> 00:10:28,530 +يعني واحد من أهل هذه الطريق له دار بابها يفتحه على + +78 +00:10:28,530 --> 00:10:36,770 +هذا الطريقالان استأذن بقية اهل الطريق ان يفتح بابا + +79 +00:10:36,770 --> 00:10:43,530 +اضافيا قالوا ولو تفضل يا محمد انت رجل كريم وجار + +80 +00:10:43,530 --> 00:10:51,570 +وفي افتح يا اخي اه وحقق مصلحتك ان كنت تراها بفتح + +81 +00:10:51,570 --> 00:10:59,670 +باب اضافى فالرجل لم يكن قد اسس بابا اضافيا من قبل + +82 +00:11:00,620 --> 00:11:09,800 +فاقتضى .. اقتضى الحال منه أن يهدم من الجدار قدر + +83 +00:11:09,800 --> 00:11:12,440 +ايه؟ قدر باب فهدم + +84 +00:11:15,710 --> 00:11:22,690 +ثم وضع بابا خشبيا بعد حين بدى له أنه ليس بحاجة + +85 +00:11:22,690 --> 00:11:29,110 +لهذا الباب فبدلا من أن يبنيه ثانية أغلاقه + +86 +00:11:29,110 --> 00:11:33,870 +بالمسابير اللي ايه؟ اللي احنا بلغتنا بنقول جدره + +87 +00:11:33,870 --> 00:11:44,090 +ايوة أغلاقه بالمسامير ولم يبنيه يعني توقعا منه أنه + +88 +00:11:44,090 --> 00:11:53,210 +يعودأه أن يحتاجه و لذلك أغلقه بالمسامير الان هل + +89 +00:11:53,210 --> 00:12:02,750 +يعتبر الإغلاق هذا يعني تراجع منه و إذا عاد ثانية + +90 +00:12:02,750 --> 00:12:11,570 +لابد أن يستأذن الآخرين ابتداء لا يلزم هذاإذا هل + +91 +00:12:11,570 --> 00:12:17,830 +يجوز له متى بدى له أنه بحاجة إلى هذا الباب أن + +92 +00:12:17,830 --> 00:12:27,130 +يفتحه بنزع المسامير ويستعمله؟ قالوا نعم لأنهم لما + +93 +00:12:27,130 --> 00:12:34,730 +أذنوا له بهدم الجدار ليفتح البابكان هذا الإذن + +94 +00:12:34,730 --> 00:12:42,910 +متضمنًا بعد أن فتحه وأغلقه بالمسامير أن ينزع + +95 +00:12:42,910 --> 00:12:48,790 +المسامير وأن يفتحه كأن شيء لم يحصل، واضح؟ فإذا + +96 +00:12:48,790 --> 00:12:59,860 +أذنوا له بقطع الجدار وفتح بابفاذنهم هذا يتضمن فتح + +97 +00:12:59,860 --> 00:13:07,740 +الباب بنزع مساميره بالأولى هذا على الأصح وأما + +98 +00:13:07,740 --> 00:13:16,300 +الثاني مقابل الأصح لا يجوز له فتحه لأنه + +99 +00:13:16,300 --> 00:13:25,290 +يشرع بثبوت حقه في الاستطلاق وليس له حق ثابتالقصد + +100 +00:13:25,290 --> 00:13:32,850 +بيقول لأنه يشرع ثبوت حقه، لأنه يشرع ثبوت حقه في + +101 +00:13:32,850 --> 00:13:38,110 +الاستطراق، وليس له حق ثابت إلا أن يأذن أهل الطريق + +102 +00:13:38,110 --> 00:13:45,950 +بذلك، الأن أذن له والإذن لمرة واحدةففتحه ثم أغلقه + +103 +00:13:45,950 --> 00:13:50,750 +بقرار من نفسه، إذا أراد أن يفتحه لابد أن يستأذنهم، + +104 +00:13:50,750 --> 00:13:55,790 +فإن أذنوا فتحوا، وإن لم يأذنوا لم يفتحوا + +105 +00:13:57,760 --> 00:14:05,460 +ليش؟ قالوا لإن إذا كان فتحوا و أغلقوا ثم عاد فتحه + +106 +00:14:05,460 --> 00:14:13,720 +ثانية كأن فعله هذا يقرر له حقا ثابتا دائما بهذا + +107 +00:14:13,720 --> 00:14:20,060 +الباب ولا استطراق فيه وليس له حق دائما فيه + +108 +00:14:26,310 --> 00:14:36,310 +ما بينفع ليش؟ لأنه يا بنتي الآن المراد هنا المراد + +109 +00:14:36,310 --> 00:14:43,330 +أو المسألة ترد على ما إذا فتح بابا بعد بابه بعد + +110 +00:14:43,330 --> 00:14:50,950 +بابه وليس قبله ايوة إذا فتح بابا بعد بابه فيكون + +111 +00:14:50,950 --> 00:15:02,030 +هذا فيه نوع ثقلو نوع ضرر على السكان الذين يلونه + +112 +00:15:02,030 --> 00:15:08,870 +والذين هم أبعد من رأس الدرب و من رأس الطريق منه + +113 +00:15:08,870 --> 00:15:17,350 +فإذا فتحفإذا فتح بعد ذلك فإنهم يتضررون بذلك لأنه + +114 +00:15:17,350 --> 00:15:23,390 +أيه؟ لأنه يضيق عليهم، يزحم عليهم الطريق، ليش؟ لأن + +115 +00:15:23,390 --> 00:15:32,450 +حاجة أهل البيتللباب حاجة دائمة ومتكررة فمرة + +116 +00:15:32,450 --> 00:15:37,030 +بيجيبوا إيه كعربة مرة بيجيبوا سيارة مرة بيجيبوا + +117 +00:15:37,030 --> 00:15:44,410 +بضائع مرة كده مرة كده فهذا من شأنه أن يسبب يعني + +118 +00:15:44,410 --> 00:15:52,930 +نوع ثقلة ونوع ضيق وحرج لإيه للجيران الذي بعده ورده + +119 +00:15:56,760 --> 00:16:04,600 +لأ اللي في المقابل حقه مثل حقهم لكن من حرج يكونوا + +120 +00:16:04,600 --> 00:16:11,800 +لمن ايه لمن بعدهم فإنه يضيق عليهم و نحو ذلك قال + +121 +00:16:11,800 --> 00:16:20,100 +الإمام النووي رحمه الله ومن له فيه بابومن له في + +122 +00:16:20,100 --> 00:16:26,780 +الطريق باب ففتح آخر أبعد من رأس الدرب فلشركائه + +123 +00:16:26,780 --> 00:16:33,340 +منعه فإن كان أقرب إلى رأسه ولم يسد الباب القديم + +124 +00:16:33,340 --> 00:16:47,080 +فكذلك وإن سده فلا منع بيانه ومنومن له فيه باب ففتح + +125 +00:16:47,080 --> 00:16:52,380 +بابا آخر أبعد من رأس الدرب كما مثلنا + +126 +00:16:55,880 --> 00:17:04,500 +فلشركائه او لبعضه او لبعضهم عفوا منعه لتضررهم بذلك + +127 +00:17:04,500 --> 00:17:10,820 +سواء سد الباب الأولى الأقرب من رأس الضرب أو أبقاه + +128 +00:17:10,820 --> 00:17:16,380 +طبعا المسألة الأولى كانت مطروقة أنهم أذنوا له + +129 +00:17:16,380 --> 00:17:23,100 +المسألة الثانية الآن ما استأذنش أحداأه مستأذنش + +130 +00:17:23,100 --> 00:17:28,580 +أحدا فهل من حقه دون أن يستأذنهم أن يفتح بابا + +131 +00:17:28,580 --> 00:17:36,000 +إضافيا قالوا ليس له ذلك لأنه اعتداء بقدر ما على + +132 +00:17:36,000 --> 00:17:43,660 +حقوقهم وحيويتهم فإن + +133 +00:17:43,660 --> 00:17:50,970 +كانأقرب إلى رأسه يعني إن كان الباب ليس أبعد من رأس + +134 +00:17:50,970 --> 00:17:57,390 +الطريق بل أقرب من رأس الطريق يعني مثلا هذا هو + +135 +00:17:57,390 --> 00:18:08,760 +الطريق و داره هنا باب داره قدام داره فراحةالصورة + +136 +00:18:08,760 --> 00:18:14,560 +الأولى أنه فتح بابا أبعد من بابه الأصلي، الصورة + +137 +00:18:14,560 --> 00:18:22,060 +الثانية فتح بابا أقرب من رأس الدرب من بابه الأصلي، + +138 +00:18:22,060 --> 00:18:24,680 +فهل يجوز هذا؟ + +139 +00:18:27,300 --> 00:18:33,820 +ولم يسد بابه الأصلي، بقي مفتوحا، بقي مفتوحا، قالوا + +140 +00:18:33,820 --> 00:18:39,920 +كذلك لا يجوز، عف لشركائه الذين هم أقرب إلى رأس + +141 +00:18:39,920 --> 00:18:48,000 +الدربمنعوه من ذلك لأن انضمام الباب الثاني إلى + +142 +00:18:48,000 --> 00:18:56,540 +الأول يورث زحمة يتضررون بها اعطيني قلما يورث زحمة + +143 +00:18:56,540 --> 00:19:07,800 +يتضررون بها وإن + +144 +00:19:07,800 --> 00:19:09,640 +سده + +145 +00:19:13,470 --> 00:19:22,030 +يعني سد الباب الأول الأصلي + +146 +00:19:22,030 --> 00:19:28,530 +فلا + +147 +00:19:28,530 --> 00:19:36,230 +منع لأنه ترك بعض حقه ثم قال الإمام النووي رحمه + +148 +00:19:36,230 --> 00:19:45,730 +الله ومن له داران تفتحان إلى دربين مسدودينأو إلى + +149 +00:19:45,730 --> 00:19:55,230 +ضرب مسدود من إيه؟ من طرفين وإيه؟ + +150 +00:19:55,230 --> 00:20:01,430 +وشارعين ففتح + +151 +00:20:01,430 --> 00:20:06,950 +بابا بينهما لم يمنع في الأصحى + +152 +00:20:19,840 --> 00:20:28,920 +صورة المسألة يحسن بنا أن نمثلها، الآن لو افترضنا + +153 +00:20:28,920 --> 00:20:37,420 +.. لو افترضنا أن هذا طريق + +154 +00:20:37,420 --> 00:20:43,360 +و هذا طريق آخر، هذا طريق و هذا طريق آخر + +155 +00:20:51,010 --> 00:21:01,750 +الان ل .. و هذا طريق او عفوا يعني بدي اقول هذا + +156 +00:21:01,750 --> 00:21:13,290 +طريق و هذا طريق هذا طريق و هذا طريق الان أحمد له + +157 +00:21:13,290 --> 00:21:23,020 +بيتان له بيتانالبيتان .. البيتان احد ايه؟ احدهما + +158 +00:21:23,020 --> 00:21:33,860 +بابه على هذا الطريق والثاني دار او بيت في ظهري اه + +159 +00:21:33,860 --> 00:21:39,680 +الدار او البيت الاول و بابه مفتوح على الطريق + +160 +00:21:39,680 --> 00:21:46,450 +الثانيواضح؟ إذا له داران، دار تفتحه على هذا الطريق + +161 +00:21:46,450 --> 00:21:53,960 +و دار أخرى تفتحه على أيه؟ على الطريق الثانيالان + +162 +00:21:53,960 --> 00:22:01,640 +هذه الدار مستقلة عن الدار الثاني ولذلك لنفرض أن له + +163 +00:22:01,640 --> 00:22:10,100 +زوجتين إحداهما تسكنوا هذه الدار التي يطل بابها على + +164 +00:22:10,100 --> 00:22:20,220 +هذا الطريق وزوجة أخرى لها دارها هنا ويطل بابها على + +165 +00:22:20,220 --> 00:22:31,340 +هذا الطريقلو أن أحمد فتح بابا بين الدارين فبات + +166 +00:22:31,340 --> 00:22:37,400 +بات أهله يستعملون + +167 +00:22:37,400 --> 00:22:43,960 +كيلة الطريقين أو كيلة الطريقين يعني مثلا إذا أراد + +168 +00:22:46,420 --> 00:22:53,080 +أهل أو ولده من الزوجة الأولى أن يذهبوا ويستعملوا + +169 +00:22:53,080 --> 00:22:59,180 +الطريق الآخر الذي لا يفتح بابه على دارهم مروا من + +170 +00:22:59,180 --> 00:23:06,620 +الباب الذي فتحه أبوهم واستعملوا الطريقوكذلك ولده + +171 +00:23:06,620 --> 00:23:10,380 +من الزوجة الثانية إذا أرادوا أن يستعملوا هذا + +172 +00:23:10,380 --> 00:23:18,100 +الطريق مروا من الباب الداخلي المفتوح بين الدارين + +173 +00:23:18,100 --> 00:23:24,940 +أو البيتين هذه هي صورة المسألة ومن له داران تفتحان + +174 +00:23:24,940 --> 00:23:30,760 +إلى دربين مسدودين أو درب مملوك مسدود + +175 +00:23:33,260 --> 00:23:40,280 +وشارع مفتوح، أيوة يعني دار على شارع مسدود ودار على + +176 +00:23:40,280 --> 00:23:47,860 +شارع مفتوح ايه؟ مفتوح ال .. يعني الطرفين وهو في + +177 +00:23:47,860 --> 00:23:51,420 +العرف المفتوح طبعا الشارع هو في العرف المفتوح من + +178 +00:23:51,420 --> 00:24:01,620 +الرأسين ففتح بابا بين الدارين لم يمنع في الأصحليش + +179 +00:24:01,620 --> 00:24:10,560 +لم يمنع؟ ليش لم يمنع؟ لأنه فتح الباب في ملكه فتح + +180 +00:24:10,560 --> 00:24:19,280 +الباب في ملكه، هذا باب داخلي بين بيتين الذين + +181 +00:24:19,280 --> 00:24:24,000 +يملكوهما لأنه + +182 +00:24:24,000 --> 00:24:36,300 +يستحق المرورة في الدربورفع الحائل بين الدارين تصرف + +183 +00:24:36,300 --> 00:24:42,840 +في ملكه فلم يمنع من حقه ولأنه ينتقل من ناحية إلى + +184 +00:24:42,840 --> 00:24:49,940 +ناحية أخرى وكل الناحيتين ملك له ولأنه لا ضرر على + +185 +00:24:49,940 --> 00:24:57,620 +أهل الطريق إذا كان ساكن الدارين واحداوفي مقابلي + +186 +00:24:57,620 --> 00:25:06,480 +هذا الوجه، وجه آخر يقضي بالمنع من ذلك لإحداث ما لم + +187 +00:25:06,480 --> 00:25:10,220 +يكن وبيانه أنه يثبت + +188 +00:25:13,280 --> 00:25:19,640 +للملاسقة للشارع حق في المسدود لم يكن لها من قبل و + +189 +00:25:19,640 --> 00:25:26,240 +لأن ذلك ربما أدى إلى إثبات الشفعة في قول من يثبتها + +190 +00:25:26,240 --> 00:25:34,560 +بالطريق لكل واحدة من الدارينيعني الفقهاؤنا على + +191 +00:25:34,560 --> 00:25:40,860 +ذكاء يعني منقطع النظير قالوا ما بينفع في القول + +192 +00:25:40,860 --> 00:25:46,900 +الثاني ما بينفع قولنا ليش؟ قال لأنه إذا فعل هذا + +193 +00:25:46,900 --> 00:25:55,780 +فإنه يتقرر يتقرر لأهل الدار الأبعدغير المطلة على + +194 +00:25:55,780 --> 00:26:03,040 +الشارع الثاني يتقرر لهم حق في هذا الطريق الذي لم + +195 +00:26:03,040 --> 00:26:08,480 +يكن لهم فيه حق من قبل، قولنا وماذا يعني؟ ماذا + +196 +00:26:08,480 --> 00:26:14,300 +يتضرر الآخرون في إستطراقهم للشارع؟يعني في مشيهم + +197 +00:26:14,300 --> 00:26:19,100 +ذهبا و إيابا و كذا قال لا مسألة لها أبعاد أخرى + +198 +00:26:19,100 --> 00:26:24,300 +قولنا ماذا؟ ما هي أبعادهم؟ قال هدولة أصحاب البيت + +199 +00:26:24,300 --> 00:26:28,580 +التاني غير المطل على الشارع هذا لو أرادوا مثلا أن + +200 +00:26:28,580 --> 00:26:34,100 +ي .. إيه؟ لو أرادوا .. لو أراد جيرانهم أن يبيعوا + +201 +00:26:34,100 --> 00:26:40,860 +ممكن يستعملوا حق الشفعة يمكن أن يستعملوا حق الشفعة + +202 +00:26:41,600 --> 00:26:47,280 +لمن يقول كالحنفية الذين يقولون بأن الشفعة تثبت + +203 +00:26:47,280 --> 00:26:54,320 +للجار على جاره تثبت للجار على جاره الجمهور من + +204 +00:26:54,320 --> 00:26:57,820 +المالكية والشفعية والحنابلة لا يقولون بهذا لكن + +205 +00:26:57,820 --> 00:27:03,160 +الحنفية يقولون الشفعة تثبت للجار إذا كانت طريقه + +206 +00:27:03,160 --> 00:27:12,220 +واحد واضح فنفرض مثلا لنفرض انهأهل هذا .. هذا .. + +207 +00:27:12,220 --> 00:27:17,200 +هذه الدار باتوا إيه؟ باتوا يستعملون الطريق الثاني + +208 +00:27:17,200 --> 00:27:24,450 +مثلا لو أن جيرانهمالذين هم على الطريق الثاني + +209 +00:27:24,450 --> 00:27:34,410 +أرادوا أن يبيعوا قال لو فتحنا الباب بين الدارين في + +210 +00:27:34,410 --> 00:27:39,630 +الصورة الأولى التي ذكرنا يحق للبيت لأهل الدار + +211 +00:27:39,630 --> 00:27:45,570 +الأبعد أن يستعملوا حق الشفعة لأن وينك احنا صرنا + +212 +00:27:45,570 --> 00:27:51,730 +دار واحدةالدار البعيدة والدار القريبة المطلة على + +213 +00:27:51,730 --> 00:27:58,510 +الشارع ملك لشخص واحد ولذلك هدول أولاد الزوج الأولى + +214 +00:27:58,510 --> 00:28:03,110 +ولذلك احنا دار واحد وهذه دار أبونا فاحنا من حقنا + +215 +00:28:03,110 --> 00:28:10,190 +أن نستعمل الشفعة وأن نشتري الدار وإن بعت لغيرنا من + +216 +00:28:10,190 --> 00:28:16,600 +حقنا قضاء أن نفسخ العقدة ولو بسيف الشرطةوإيه؟ وأن + +217 +00:28:16,600 --> 00:28:27,200 +نتقدم لنشتريه نحن طيب وحيث منع + +218 +00:28:27,200 --> 00:28:35,300 +فتح الباب فإذا صالحه أهل الدرب بمال هل يجوز ذلك؟ + +219 +00:28:35,300 --> 00:28:39,700 +قالوا نعم يجوز يعني مثلا على القول الثاني + +220 +00:28:43,480 --> 00:28:47,960 +على القول الثاني، لا يجوز أن يفتحه، لا يجوز أن + +221 +00:28:47,960 --> 00:28:51,920 +يفتحه، + +222 +00:28:51,920 --> 00:28:57,060 +فإذا منعه + +223 +00:28:57,060 --> 00:29:05,550 +الجيران من أن يفتحهفراح قال أصالحكم على أن أدفع + +224 +00:29:05,550 --> 00:29:11,110 +لكم شيئا من المال في مقابل أن تأذنوا لي أن أفتح + +225 +00:29:11,110 --> 00:29:18,270 +دارا ليتسنى لأولادي من الزوجة ذات الدار البعيد أن + +226 +00:29:18,270 --> 00:29:27,350 +يستعملوا هذا الطريق فقبل الجيران بذلك صح له هذا + +227 +00:29:36,480 --> 00:29:45,560 +طيب و يجوز للمالك أفتح الكوات أو الكوات وهي + +228 +00:29:45,560 --> 00:29:49,800 +النوافذ والطاقات + +229 +00:29:49,800 --> 00:29:57,200 +والشبابيك النوافذ والطاقات + +230 +00:29:57,840 --> 00:30:03,920 +والشبابيك في جداره الذي يشرف على الدرب سواء كان + +231 +00:30:03,920 --> 00:30:11,660 +الدرب نافذا ام مسدودا وسواء كان من يفعل هذا من اهل + +232 +00:30:11,660 --> 00:30:18,940 +الدرب ام من غيرهم وسواء كان الغرض من الكوات + +233 +00:30:18,940 --> 00:30:27,540 +الاستضاءة ام غيرها لأنه تصرف في ملكهواضح الكلام؟ + +234 +00:30:27,540 --> 00:30:37,040 +مش واضح، الان هذا هو الطريق، رجل له بيت بابه يفتح + +235 +00:30:37,040 --> 00:30:40,600 +على الطريق، + +236 +00:30:40,600 --> 00:30:52,080 +بدأ يعني بات الناس يشعرون بأن يعنيالجو باتت تكتنفه + +237 +00:30:52,080 --> 00:31:00,520 +تغيرات فالصيف بات أشد حرارة و الشتاء بات أشد برودة + +238 +00:31:00,520 --> 00:31:11,860 +فهذا حملهم في أيام الصيف ليهونوا + +239 +00:31:11,860 --> 00:31:19,190 +على أنفسهم و يخففوا عنها المشاق أنيفتحوا في الجدار + +240 +00:31:19,190 --> 00:31:27,340 +المطل المناصق على الشارع أن يفتحوا طاقة أو شباكاأو + +241 +00:31:27,340 --> 00:31:33,400 +شباكا طبعا الشباك له وظيفة معهودة مقررة في العُرف + +242 +00:31:33,400 --> 00:31:39,760 +ما جرى على أن يستعمله الناس في الدخول والخروج + +243 +00:31:39,760 --> 00:31:44,620 +والطروق وما شابه أبدا غاية ما يستعمل الشباك + +244 +00:31:44,620 --> 00:31:52,740 +للإضاءة والهواء التهوية أليس كذلك فهل بالإضاءة أو + +245 +00:31:52,740 --> 00:31:59,620 +التهوية يتضرر أحد من الجيرانوهل هو تجرأ فتح الطاقة + +246 +00:31:59,620 --> 00:32:05,080 +أو النافذة أو الشباك في ملك غيره أم فتحها في ملك + +247 +00:32:05,080 --> 00:32:12,280 +نفسها؟ فلما فتحها في ملك نفسه ولم يتضرر بها أحدهم، + +248 +00:32:12,280 --> 00:32:19,640 +لم يكن من حق أحد أن يمنعه، أليس كذلك؟ تمامقال + +249 +00:32:19,640 --> 00:32:25,900 +الإمام النموي رحمه الله والجدار بين المالكين قد + +250 +00:32:25,900 --> 00:32:34,400 +يختص به أحدهما وقد يشتركان فيه فالمختص + +251 +00:32:34,400 --> 00:32:43,060 +ليس للآخر وضع الجذوع عليه في الجديد ولا يجبر + +252 +00:32:43,060 --> 00:32:51,270 +المالك، هذه مسألة جديدةعليه في الجديد يعني في + +253 +00:32:51,270 --> 00:32:56,490 +المذهب الجديد عند الإمام الشافعي ولا يجبر المالك + +254 +00:32:56,490 --> 00:33:08,590 +قلت هذه صورة جديدة الآن هناك جدار بين مالكين + +255 +00:33:08,590 --> 00:33:22,780 +مالكين كل واحد منهم يملك دارابين مالكين ا كل + +256 +00:33:22,780 --> 00:33:28,080 +منهم يملك دارا + +257 +00:33:28,080 --> 00:33:35,460 +ملاصقة + +258 +00:33:35,460 --> 00:33:40,520 +لإيه؟ + +259 +00:33:44,410 --> 00:33:52,390 +لدار الآخر تمام هيك؟ إذا هذا يلزم بالضرورة يلزم + +260 +00:33:52,390 --> 00:33:58,710 +بالضرورة أن يكون إذا لم يكن ارجو الانتباه إذا لم + +261 +00:33:58,710 --> 00:34:03,550 +يكن لكل + +262 +00:34:03,550 --> 00:34:13,330 +واحد منهم جدار مستقل يلزم بالضرورة أن يكون بينهما + +263 +00:34:13,330 --> 00:34:20,640 +جداربينهما جدار طبعا هناك احتمالات ان يكون احدهم + +264 +00:34:20,640 --> 00:34:26,460 +هو الذي بن الجدارة و هو داخل في ملكه و الثاني قال + +265 +00:34:26,460 --> 00:34:35,960 +فهذا كافل بدلا من ان ابني جدارا يلاصقهفجداره جاري + +266 +00:34:35,960 --> 00:34:47,440 +كاف في أن يحقق ليه مصلحة السُترة والهناء + +267 +00:34:47,440 --> 00:34:53,140 +وإلى غير ذلك، فلا داعي لأن أبني أيه، ليست هذه هي + +268 +00:34:53,140 --> 00:35:00,230 +المسألة، المسألة مطروقةفي أنهما لما شرعاه في + +269 +00:35:00,230 --> 00:35:06,310 +البناء اتفقه بدلا من أن نبني جدارين لكل واحد مننا + +270 +00:35:06,310 --> 00:35:12,490 +جدار ما رأيك يا فلان أن نبني جدارا مشتركا يفصل بين + +271 +00:35:12,490 --> 00:35:20,410 +داري و دارك فطاب لهما هذا الطرح وراقت لهما هذه + +272 +00:35:20,410 --> 00:35:23,690 +الفكرة الآن يا بنات + +273 +00:35:26,600 --> 00:35:35,520 +الجدار بين المالكين يختص به أحدهم إذا افترضنا أنه + +274 +00:35:35,520 --> 00:35:40,580 +يختص به أحدهم يعني واحد أن هو الذي بنى والآخر + +275 +00:35:40,580 --> 00:35:45,660 +ينتفع منه انتفاعا هل يملكوا + +276 +00:35:49,110 --> 00:35:57,150 +طبعا يملكوا أحدهم الجدار والآخر يعني يستفيدوا فقط + +277 +00:35:57,150 --> 00:36:05,930 +أ سطرة و قد يشتركان فيه فأما + +278 +00:36:05,930 --> 00:36:13,330 +الصورة الأولى اللي الجدار تولى بناءه شخص والآخر + +279 +00:36:13,330 --> 00:36:21,920 +إنما يستفيد سطرةقالوا فالمختص بالجدار هو من يملكه + +280 +00:36:21,920 --> 00:36:30,220 +لأنه بناه من حر مالك وليس للآخر وضع جذوع عليه بغير + +281 +00:36:30,220 --> 00:36:43,260 +إذن في الجديد ولا يجبر المالك إن منع من وضعها زمان + +282 +00:36:43,260 --> 00:36:51,200 +يا بنات زمانكان أحيانا الجار ينتفع بجدار جاره + +283 +00:36:51,200 --> 00:36:57,700 +ينتفع بجدار جاره كيف بيصير هذا؟ أحيانا بتكون بيارة + +284 +00:36:57,700 --> 00:37:01,360 +صاحبها + +285 +00:37:01,360 --> 00:37:07,540 +بده يقسمها و يبيعها مثلا أبو أحمد أول من اشتراه + +286 +00:37:07,540 --> 00:37:17,320 +اشتراه دنما فراح ايه؟ سوره بنا حوله سورةفابو زاهر + +287 +00:37:17,320 --> 00:37:26,900 +راح يشتري دنما اخر اخر ملاصقا للدنم اللذي اشتراه + +288 +00:37:26,900 --> 00:37:37,200 +ابو احمد تمام فصوره من الجهات الثلاثة الأخرى واما + +289 +00:37:37,200 --> 00:37:43,480 +من الجهة اللتي ايه اللتي يحده فيها ابو احمدفقد + +290 +00:37:43,480 --> 00:37:52,680 +اكتفى بجدار أبي أحمد تمام؟ الآن وجد أنه من المصلحة + +291 +00:37:52,680 --> 00:37:58,540 +أن يبني خباء أو عريش وأنه + +292 +00:37:58,540 --> 00:38:06,800 +الأنسب في بناء العريش أن يجعل ظهر العريش هو جدار + +293 +00:38:06,800 --> 00:38:14,070 +أبي أحمد هو جدار أبي أحمدفحتى يبني العريش يحتاجوا + +294 +00:38:14,070 --> 00:38:21,090 +الى ماذا لما بدنا نبني عريش احنا بيحتاجوا الى ايه؟ + +295 +00:38:21,090 --> 00:38:25,610 +الى الواح من الخشب او اعمدة من الخشب او الحديد + +296 +00:38:25,610 --> 00:38:35,330 +لينصبها ويركزها على رأس جداري أبي أحمد حتى يعني .. + +297 +00:38:35,330 --> 00:38:43,570 +حتى يعني يصمع سقفالهذه إيه؟ لهذه العريش، أليس + +298 +00:38:43,570 --> 00:38:52,610 +كذلك؟ السؤال هنا، هل يجوزه أن يضع جذوععريشه على + +299 +00:38:52,610 --> 00:38:59,150 +جدار أبي أحمد، هل هذا استحقاق ذاتي مقرر بالشرع + +300 +00:38:59,150 --> 00:39:06,150 +والقانون؟ أم أن أبا أحمد يجوز له أن يمنعه مادام + +301 +00:39:06,150 --> 00:39:12,330 +أنه بنى الجدار بحر ماله ولم يكن أبو زاهر قد شارك + +302 +00:39:12,330 --> 00:39:22,590 +في بناء الجدار؟ قالوا فيفي الجديد أنه ماذا؟ أن أبا + +303 +00:39:22,590 --> 00:39:30,790 +أحمد من حقه شرعا وقانونا أن يمنع هذا أن يمنع أبا + +304 +00:39:30,790 --> 00:39:39,650 +زاهر من أن يضع جذوعه على رأس جدارهوفي مقابل هذا + +305 +00:39:39,650 --> 00:39:46,170 +قول آخر وهو القديم أنه لا يجوز له أن يمنع لحديث + +306 +00:39:46,170 --> 00:39:52,190 +أبي هريرة رضي الله عنه قال قال رسول الله صلى الله + +307 +00:39:52,190 --> 00:39:59,050 +عليه وسلم لا يمنع أن جار جاره من أن يغرز خشبة في + +308 +00:39:59,050 --> 00:40:04,250 +جدارهثم قال أبو حريران مالي أراكم عنها معرضين + +309 +00:40:04,250 --> 00:40:09,350 +والله لألقي الناء بها بين أكتافكم + +310 +00:40:14,730 --> 00:40:21,670 +الكلام للإمام النووي فلو رضي بلا عوض فهو إعارة وله + +311 +00:40:21,670 --> 00:40:27,750 +الرجوع قبل البناء عليه وكذا بعده في الأصح فلو رضي + +312 +00:40:27,750 --> 00:40:34,650 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أبي أحمد + +324 +00:41:49,040 --> 00:41:55,880 +يا أبا أحمد إذا ليه؟ إذا ليه؟يعني أن أضع جذوعي على + +325 +00:41:55,880 --> 00:42:02,760 +جذارك أو أن أبني عليه ما ينفعني بعيوض قدره كذا + +326 +00:42:02,760 --> 00:42:09,920 +وكذا فقال أبو أحمد قبلته هذا بمنزلة ماذا؟ بمنزلة + +327 +00:42:09,920 --> 00:42:15,340 +الإجارة هذا بمنزلة الإجارة طبعا الإجارة إما أن + +328 +00:42:15,340 --> 00:42:21,420 +تكون مؤقتةفإذا كانت مؤقتة يلتزم فالمؤمنون عند + +329 +00:42:21,420 --> 00:42:29,120 +شروطهم وإن كانت مطلقة فهي على إيش؟ على التأبيد + +330 +00:42:29,120 --> 00:42:35,800 +كاستئجار قطعة أرض صغيرة للميتبينفع احنا نستأجر .. + +331 +00:42:35,800 --> 00:42:39,880 +هو عارف انه احنا مستأجرينها للميت بنفع بعد شهرين + +332 +00:42:39,880 --> 00:42:43,260 +او سنة او سنتين يقول شيلوا يا عمي انا بدي ايه؟ بدي + +333 +00:42:43,260 --> 00:42:49,740 +الأرض؟ لا إيجارة كهذه معلومة انها إيجارة دائمة + +334 +00:42:49,740 --> 00:42:56,980 +ولذلك ينبغي للمرء ان يوطن نفسه على ذلك بارك الله + +335 +00:42:56,980 --> 00:43:03,890 +في كلنا وفق كلنا الله تعالىلما يحبه ويرضاه والحمد + +336 +00:43:03,890 --> 00:43:05,810 +لله رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eLMQ9Kcu06U_raw.json b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eLMQ9Kcu06U_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..113bc8d6dcac84dcafc7934bbec926b0a0e3e4e6 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eLMQ9Kcu06U_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 4263, "start": 20.79, "end": 42.63, "text": "بسم الله الرحمن الرحيم إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا وسيئات أعمالنا من يهديه الله فلا مضل لها و من يضلل فلا هادي لها و أشهد أن لا إله إلا الله", "tokens": [3555, 38251, 21984, 34892, 5016, 27842, 34892, 5016, 32640, 36145, 21542, 2304, 3215, 24976, 3224, 8717, 35571, 3215, 3224, 4032, 8717, 14851, 3615, 9957, 3224, 4032, 8717, 14851, 17082, 5172, 2288, 3224, 4032, 8717, 3615, 2407, 8848, 20666, 43761, 9154, 13412, 2288, 13063, 14739, 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"end": 1065.81, "word": " فإنه", "probability": 0.9420166015625}, {"start": 1065.81, "end": 1066.35, "word": " يُحجر", "probability": 0.9349609375}, {"start": 1066.35, "end": 1066.83, "word": " عليه", "probability": 0.97607421875}, {"start": 1066.83, "end": 1067.53, "word": " لذلك", "probability": 0.9889322916666666}], "temperature": 1.0}, {"id": 45, "seek": 107710, "start": 1067.91, "end": 1077.11, "text": "يحجر على تصرفاته المالية ولا يحجر على تصرفاته البدنية", "tokens": [1829, 5016, 7435, 2288, 15844, 6055, 9381, 28480, 9307, 3224, 9673, 6027, 10632, 49429, 7251, 5016, 7435, 2288, 15844, 6055, 9381, 28480, 9307, 3224, 29739, 3215, 1863, 10632], "avg_logprob": -0.068359375, "compression_ratio": 1.4202898550724639, "no_speech_prob": 1.1920928955078125e-07, "words": [{"start": 1067.91, "end": 1068.45, "word": "يحجر", "probability": 0.9486083984375}, {"start": 1068.45, "end": 1068.73, "word": " على", "probability": 0.697265625}, {"start": 1068.73, "end": 1069.79, "word": " تصرفاته", 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أموالكم التي جعل الله لكم قيامة والسفيه هو المبذر السفيه هو المصرف السفيه هو عظيمه الرشدي هو الذي لا يحسن التصرف في المال كما يحسنه العقلاء ودليله من السنة أيضا", "tokens": [2407, 46958, 5016, 2423, 28820, 10943, 4032, 3215, 20292, 1211, 29910, 23275, 1357, 116, 40294, 2288, 6024, 95, 1829, 9307, 49429, 6055, 33604, 2655, 14407, 31767, 5172, 3224, 16606, 5551, 2304, 2407, 6027, 24793, 38392, 10874, 30241, 21984, 5296, 24793, 12174, 1829, 10943, 3660, 16070, 3794, 41185, 3224, 31439, 9673, 3555, 8848, 2288, 21136, 41185, 3224, 31439, 9673, 9381, 28480, 21136, 41185, 3224, 31439, 6225, 19913, 32640, 3224, 34892, 8592, 16254, 31439, 43527, 20193, 7251, 5016, 3794, 1863, 16712, 9381, 28480, 8978, 9673, 6027, 9122, 15042, 7251, 5016, 3794, 1863, 3224, 18863, 4587, 1211, 16606, 4032, 3215, 20292, 43761, 9154, 21136, 1863, 3660, 36632, 11242, 995], "avg_logprob": -0.11631133414317514, "compression_ratio": 2.0531914893617023, "no_speech_prob": 4.76837158203125e-07, "words": [{"start": 1099.19, 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بنتاثم أيضا لا إذا مات لا يغسل + +44 +00:06:03,200 --> 00:06:09,300 +ولا يكفن ولا يصلى عليه ولا يقبر في مقابر المسلمين + +45 +00:06:09,300 --> 00:06:16,220 +بقيت الجزئية التي نحن بصددها وأن ما له + +46 +00:06:19,600 --> 00:06:25,800 +لا ينتقل إلى ورثته المسلمين ولا عكس لأن النبي صلى + +47 +00:06:25,800 --> 00:06:34,120 +الله عليه وسلم قال لا توارث بين أهل ملتين وقال صلى + +48 +00:06:34,120 --> 00:06:39,500 +الله عليه وسلم لا يرث المؤمن الكافر ولا الكافر + +49 +00:06:39,500 --> 00:06:50,110 +المؤمنة إذا ما دام أنه لا يرث ولا يورثماله هذا إذا + +50 +00:06:50,110 --> 00:06:57,830 +هو قُتل أو هرب أو كذا أين .. يعني أين سيكون مصيره + +51 +00:06:57,830 --> 00:07:04,750 +قال الأئمة إلا الحنفية فهو ملك لبيت مال المسلمين + +52 +00:07:04,750 --> 00:07:13,580 +بمجرد الردة واصراره عليهاوتنضي عليه ثلاثة أيام من + +53 +00:07:13,580 --> 00:07:21,780 +غير أن يفيئ ويتوب ويأوب إلى الله جل وعلاترفع يده + +54 +00:07:21,780 --> 00:07:30,760 +عن ماله أو تسقط ملكيته على ماله ويصير المال ملكًا + +55 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عنه جنون + +67 +00:09:00,680 --> 00:09:08,320 +أصلي أو جنون ممتد دائما ونوع ثاني هو الجنون الطارق + +68 +00:09:09,210 --> 00:09:16,730 +والمراد منه عند الفقهاء أن يبلغ المرء سويا عاقلا + +69 +00:09:16,730 --> 00:09:26,430 +ثم يطرأ عليه الجنون لسبب ما كتعرضه + +70 +00:09:26,430 --> 00:09:35,970 +لحادث أو مرض في عقله أو مس وصرع من الشيطان أو غير + +71 +00:09:35,970 --> 00:09:38,430 +ذلك من الأسباب وهي كثيرة + +72 +00:09:41,630 --> 00:09:47,210 +فإذا حصل الجنون فعند + +73 +00:09:47,210 --> 00:09:54,990 +إذن يحجر على هذا المجنون يحجر على تصرفات بل منه أي + +74 +00:09:54,990 --> 00:10:03,390 +تصرف يصنف من الأفعال الضارة ضررا محظا كالردةمثلا + +75 +00:10:03,390 --> 00:10:09,370 +لو أنه تلفظ بقول + +76 +00:10:09,370 --> 00:10:19,220 +الكفر وهو مجنون فإنه لا يؤخذ بجريرة ذلك لأنهإن + +77 +00:10:19,220 --> 00:10:25,520 +الله وضع عن أمتي أو رفع القلم عن ثلاثة عن النائم + +78 +00:10:25,520 --> 00:10:31,400 +حتى يستيقظ وعن المجنون حتى يفيق وعن الصغير حتى + +79 +00:10:31,400 --> 00:10:38,140 +يحتلم إذا + +80 +00:10:38,140 --> 00:10:48,110 +هذا الصغير إذا بلغ مجنونا فإنه يحجر عليهفلا يصح + +81 +00:10:48,110 --> 00:10:56,330 +منه تصرف مالي ولا يصح منه تصرف يصنف بالإيه بالضرر + +82 +00:10:56,330 --> 00:11:02,210 +المحد قلنا من نحو الردة من نحو طلاق زوجه إن كان + +83 +00:11:02,210 --> 00:11:09,310 +متزوجا فلو طلق زوجه وهو مجنون لا يعتبر طلاقه لأن + +84 +00:11:09,310 --> 00:11:18,030 +الطلاقة تلحقه تبعات منها المهرقإذا كان معجلا + +85 +00:11:18,030 --> 00:11:24,630 +ومؤجلا وعفش بيت فكل ذلك يضمنه من مال نفسه فهذا + +86 +00:11:24,630 --> 00:11:34,230 +يصنف إيه لكن وكذلك لا يلاحق بالعقوبة البدنية لو + +87 +00:11:34,230 --> 00:11:43,430 +أنه مثلا تجرأ على نفس معصومة فقتلها أو أعتب منها + +88 +00:11:43,430 --> 00:11:51,240 +عضوافإيه؟ وكانت الجريمة مما .. مما يجد القصاص + +89 +00:11:51,240 --> 00:11:57,460 +إليها سبيلا فإنه لا يقتص من هذا المجنون لأنه ليس + +90 +00:11:57,460 --> 00:12:02,680 +أهلا للعقوبة البدنية لكن العلماء باتفاق قالوا هو + +91 +00:12:02,680 --> 00:12:09,240 +أهل للعقوبة المالية لو أنه قتله فإنه يضمن لو أنه + +92 +00:12:09,240 --> 00:12:19,540 +أعطب عضواأو يعني أحدث جراحة أو شجة والجراحة ما + +93 +00:12:19,540 --> 00:12:24,520 +كانت في البذن والشجة ما كانت في الرأسوقد .. يعني + +94 +00:12:24,520 --> 00:12:29,580 +لم يكن فيها قصاص وإنما فيها حكومة عدل وقدر العالم + +95 +00:12:29,580 --> 00:12:36,400 +الراسخ أن على من فعل ذلك ضمانا أو أرشا فإن المجنون + +96 +00:12:36,400 --> 00:12:44,700 +يغرم من ماله لكن ال .. التنفيذ الإداري أو السلوكي + +97 +00:12:44,700 --> 00:12:51,220 +يكون من وليه لكن الضمان من مال هذا المجنون واضح + +98 +00:12:51,220 --> 00:12:59,580 +الكلام؟ أي نعمإذا ما هو دليله .. دليل الحجر على + +99 +00:12:59,580 --> 00:13:05,740 +المجنون؟ قوله تبارك وتعالى وَلَا تُؤْتُسُ فَهَاءَ + +100 +00:13:05,740 --> 00:13:08,360 +أَمْوَالَكُمُ الَّتِي جَعَلُ اللَّهُ لَكُمْ + +101 +00:13:08,360 --> 00:13:13,960 +قِيَامًا مَن تحكي لنا وجهة دلالة؟ يعني أنا أجدني + +102 +00:13:13,960 --> 00:13:22,570 +مستغرباوذلك أن الآية يعني دلت بعبارتها على الحجر + +103 +00:13:22,570 --> 00:13:29,870 +على السفيه وهذا مجنون إذا + +104 +00:13:29,870 --> 00:13:39,120 +القياس الأولوي لإن كانالشارع الحكيم قد حجر لإن كان + +105 +00:13:39,120 --> 00:13:47,580 +الشارع الحكيم قد حجر على الإنسان لسفهه وسوء تصرفه + +106 +00:13:47,580 --> 00:13:57,380 +في المال وهو حاضر العقلي لكنه ناقصه فلأن يحجر على + +107 +00:13:57,380 --> 00:14:03,350 +عديم العقل بالأولى، أليس كذلك؟والنوع الثاني من + +108 +00:14:03,350 --> 00:14:09,170 +أنواع الحجري الذي حجر عليه صيانة لحق نفسه الصبي و + +109 +00:14:09,170 --> 00:14:17,650 +الصبي نوعان صبي صغير دون التمييز و صبي فوق التمييز + +110 +00:14:17,650 --> 00:14:24,270 +و دون البلوغالعلماء في الأول على اتفاق بأن .. بأن + +111 +00:14:24,270 --> 00:14:30,690 +غير المميز محجور عليه لأنه كان مجنون بجامعي أن كل + +112 +00:14:30,690 --> 00:14:36,810 +منهم عديم العقل واضح؟ + +113 +00:14:36,810 --> 00:14:45,430 +الصبي غير المميز محجور عليه باتفاق من غير خلافأه + +114 +00:14:45,430 --> 00:14:53,530 +لأنه كالمجنون بجامع أن كل منهم عديم العقل واضح؟ + +115 +00:14:53,530 --> 00:15:01,410 +أما الصبي المميز .. أما الصبي المميز فعنده حظ من + +116 +00:15:01,410 --> 00:15:07,960 +الإدراك والعقلومع ذلك فإن الشافعيتات لم يفرقوا بين + +117 +00:15:07,960 --> 00:15:14,380 +المميز وغيره وقالوا المميز محجور عليه أيضا ما لم + +118 +00:15:14,380 --> 00:15:21,840 +يبلغ فإذا بلغ رفع الحجر عنه أما إذا لم يبلغ فهو + +119 +00:15:21,840 --> 00:15:29,860 +صبي مميز وكل تصرفاته المالية تقع باطلة تقع باطلة + +120 +00:15:31,080 --> 00:15:37,380 +وخالفهم في ذلك الجمهور الحنفية والمالكية والحنابلة + +121 +00:15:37,380 --> 00:15:44,780 +وقالوا لا يحجر عليه مطلقا وتصرفاته المالية تقع + +122 +00:15:44,780 --> 00:15:51,200 +صحيحة موقوفةموقوفة تقع صحيحة موقوفة غير نافذة + +123 +00:15:51,200 --> 00:15:57,220 +موقوفة على إجازة الولي أو عدمها فإن أجاز الولي + +124 +00:15:57,220 --> 00:16:04,860 +تصرفه أصبح نافذا وتترتب عليه آثاره وإذا لم يجزه + +125 +00:16:04,860 --> 00:16:14,060 +ارتد باطلا عدما كأنه لم ايه؟ كأنه لم يحصلودليل ذلك + +126 +00:16:14,060 --> 00:16:20,660 +و لا تؤتوا الصفهاء أموالكم لأن إيه؟ لأن الغير + +127 +00:16:20,660 --> 00:16:28,580 +المميز أشد من السفيه و لأن المميز سفيه أيضا لأنه و + +128 +00:16:28,580 --> 00:16:35,860 +إن كان عنده حظ من العقل لكنه ناقص غير كاملأه تماما + +129 +00:16:35,860 --> 00:16:42,380 +هو والسفيه في الكفة سواء فإذا نطقت الآية بعبارتها + +130 +00:16:42,380 --> 00:16:49,540 +بإيه بالحجر على السفيه فعلى الصغير المميز كذلك ثم + +131 +00:16:49,540 --> 00:16:56,980 +النوع الثالث من المحجور عليهم صيانة لحق أنفسهم + +132 +00:16:59,550 --> 00:17:05,030 +المبذر، المبذر هو السفيه، المبذر والمسرف هو + +133 +00:17:05,030 --> 00:17:12,870 +السفيه، وذلك أنه يتصرف بالمال لا على وزان العقلاء، + +134 +00:17:12,870 --> 00:17:19,630 +فإنه يصلط المال في غير وجهه، في غير نجاح مصالحه + +135 +00:17:19,630 --> 00:17:27,330 +اللائقةولذلك المال يُصان و لا يجوز أن يُصرف في غير + +136 +00:17:27,330 --> 00:17:34,150 +وجهه فلمّا كان المبذّر مظنّة أن يُبدّد المال + +137 +00:17:34,150 --> 00:17:40,430 +المتقوم المحترم الذي أقامه الله تعالى و رسوله + +138 +00:17:40,430 --> 00:17:46,830 +سببًا في حراسة حظ من مصالح الأنام فإنه يُحجر عليه + +139 +00:17:46,830 --> 00:17:53,490 +لذلكيحجر على تصرفاته المالية ولا يحجر على تصرفاته + +140 +00:17:53,490 --> 00:17:57,110 +البدنية + +141 +00:17:57,840 --> 00:18:06,960 +اللي تستوجب عقوبة بدنية ولا كذلك يحجر على جرائمه + +142 +00:18:06,960 --> 00:18:16,940 +اللتي تستوجب عقوبة مالية فإنها تثبت عليه ويؤديها + +143 +00:18:16,940 --> 00:18:23,590 +عنه وليهواضح الكلام ودليل ذلك ظاهر الآيات ولا + +144 +00:18:23,590 --> 00:18:28,610 +تؤتوا الصفهاء أموالكم التي جعل الله لكم قيامة + +145 +00:18:28,610 --> 00:18:36,670 +والسفيه هو المبذر السفيه هو المصرف السفيه هو عظيمه + +146 +00:18:36,670 --> 00:18:42,110 +الرشدي هو الذي لا يحسن التصرف في المال كما يحسنه + +147 +00:18:42,110 --> 00:18:50,950 +العقلاء ودليله من السنة أيضاحديث أنسين رضي الله + +148 +00:18:50,950 --> 00:18:58,810 +عنه أن رجلا أصابته قامة وقام اسم شجة في الرأسأيه؟ + +149 +00:18:58,810 --> 00:19:09,070 +كأنها الشجة التي يكسر بها غلاف أو ظرف الدماغ فأيه؟ + +150 +00:19:09,070 --> 00:19:15,690 +وتتأثر الدماغ من جهة الإدراك بقدر ما هذا كان عاقلا + +151 +00:19:15,690 --> 00:19:21,550 +يافعا محسنا للبيع والشراء فبعد أن أصابته الأم أثرت + +152 +00:19:21,550 --> 00:19:27,790 +على دماغه فبات كل ما باع خسرفضاق أهله بذلك، فشكوه + +153 +00:19:27,790 --> 00:19:31,630 +إلى النبي صلى الله عليه وسلم وقالوا يا رسول الله + +154 +00:19:31,630 --> 00:19:37,510 +أحجر عليه، أحجر عليه لأنه لا يحصل التصرف في المال، + +155 +00:19:37,510 --> 00:19:44,370 +فدعاه، فقال لا تبيع، قال لا أستطيع، ما بقدرلأن أنا + +156 +00:19:44,370 --> 00:19:51,450 +تاجر قبل الحدث، فيعني كأن التجارة هواية ومهنة لا + +157 +00:19:51,450 --> 00:19:58,250 +أستطيع أن أهجرها أو أتركها قال إذا أرشده لأن النبي + +158 +00:19:58,250 --> 00:20:04,050 +بر رحيم لأن النبي رؤوف رحيم عليه الصلاة والسلام + +159 +00:20:04,050 --> 00:20:10,540 +فقال إذا تبايعت فقول لا خلابةلا خلابة، لا خديعة + +160 +00:20:10,540 --> 00:20:16,240 +ولا غرر ولا غبنة واشترط على البائعي خيار الشرط + +161 +00:20:16,240 --> 00:20:22,240 +ثلاثة أيام حتى تمنح نفسك فرصة أن تعرض السلعة على + +162 +00:20:22,240 --> 00:20:28,960 +أهل الذكر والاختصاص في السلعة التي اشتريت فإذا + +163 +00:20:28,960 --> 00:20:34,820 +حمدوها وحمدوا الثمن الذي بذلته فيها امضيوإذا إيه + +164 +00:20:34,820 --> 00:20:42,520 +وإذا نصحوا بردها تردها خلال الأيام الثلاثة وتسترد + +165 +00:20:42,520 --> 00:20:47,340 +مالك من البائع الذي اشتريت منه سلعتك + +166 +00:20:53,190 --> 00:20:56,890 +قالوا .. قال لا استطيع .. قال إذا .. إذا تباعت + +167 +00:20:56,890 --> 00:21:01,690 +فقول لا خلابة ولي الخيار ثلاثة أيام الحديث فيه + +168 +00:21:01,690 --> 00:21:07,570 +فوائد الفائدة اللتي نحن بصددها قول أهله يا رسول + +169 +00:21:07,570 --> 00:21:12,730 +الله أحجر عليه أو أحجر عليه يا رسول الله فلولا أن + +170 +00:21:12,730 --> 00:21:20,850 +الحجر حاضرفي واقع الصحابة وحاضر في قلوبهم واذهانهم + +171 +00:21:20,850 --> 00:21:29,510 +كعلاج لضعاف العقول لما توجه أهله إلى النبي وطلبوا + +172 +00:21:29,510 --> 00:21:35,770 +منه أن يحجر على صاحبهم، أليس كذلك؟ ثم لو لا أن + +173 +00:21:35,770 --> 00:21:43,660 +الحجر مشروع لمثل هذه الحالاتلم أقرهم النبي ولما + +174 +00:21:43,660 --> 00:21:49,120 +سكت عن الغلط لأنه ليس من هديه أن يؤخر البيانة عن + +175 +00:21:49,120 --> 00:21:55,720 +وقت الحاجة فكونه طاوعهم وقال لا تفعل لكن الرجل + +176 +00:21:55,720 --> 00:22:03,080 +راجع النبي ولرحمته قال بصره بخيار المجلس ذل هذا من + +177 +00:22:03,080 --> 00:22:09,540 +وجه آخر بأن الحجر على السفيه مشروعولا شك واضح + +178 +00:22:09,540 --> 00:22:14,980 +الأمر؟ ارفعي صوتك + +179 +00:22:20,780 --> 00:22:25,680 +أنا قلت المجلس سبق لساني إلى هذا لأ خيار المجلس هو + +180 +00:22:25,680 --> 00:22:32,060 +الذي يكون حال وجود العاقدين في المجلس وإيه وقد دل + +181 +00:22:32,060 --> 00:22:36,720 +عليه قوله صلى الله عليه وسلم البيعان بالخيار ما لم + +182 +00:22:36,720 --> 00:22:42,840 +يتفرق أو يقول أحدهما للآخر اختار لكن هذا الحديث + +183 +00:22:42,840 --> 00:22:48,760 +أنسهذا يدل على خيار الشرط وخيار الشرط ثلاثة أيام + +184 +00:22:48,760 --> 00:22:55,820 +عند الشافعية ومفتوح آه أمده عند الحنابلة والحق ما + +185 +00:22:55,820 --> 00:23:05,460 +ذهب إليه الشافعية رحم الله الجميع الآن + +186 +00:23:06,430 --> 00:23:14,230 +صاحبنا يقول وبالجنون تنسلب الولايات وبالجنون تنسلب + +187 +00:23:14,230 --> 00:23:19,310 +الولايات ونحن بحاجة إلى هذه الفوائد العلمية لأن + +188 +00:23:19,310 --> 00:23:24,410 +الإنسان يمكن أن يسرع من الشيطان يمكن أن أه تكتنفه + +189 +00:23:24,410 --> 00:23:32,410 +أحداث محزنة وإلى غير ذلكفإيه فتختل دماغه نسأل الله + +190 +00:23:32,410 --> 00:23:38,270 +سلامة والعافية يمكن أن تأتي أو أن يبتلى بإصابة + +191 +00:23:38,270 --> 00:23:44,250 +تؤثر على دماغه إلى غير ذلك من الأسباب وهي عديدة أي + +192 +00:23:44,250 --> 00:23:52,590 +ما كان إذا حصل الجنون والمرء بالغفهو إيه؟ فهو + +193 +00:23:52,590 --> 00:23:58,010 +محجور عليه وإن كان دون البلوغ فهو بالأولى فإذا كان + +194 +00:23:58,010 --> 00:24:03,230 +محجورا عليه أه في التصرف في المال فهل تصحوا + +195 +00:24:03,230 --> 00:24:08,570 +ولايته؟ يعني الولاية أنواع منها ولاية نكاح ومنها + +196 +00:24:08,570 --> 00:24:13,570 +ولاية على القصر إذا كان له أولاد أبناء وابنات + +197 +00:24:13,570 --> 00:24:21,640 +فمثلا ولاية النكاح أخت الطيبةولاية النكاح هل يجوزه + +198 +00:24:21,640 --> 00:24:27,960 +أو هل تصح ولاية النكاح من المجنون لو افترضنا أن له + +199 +00:24:27,960 --> 00:24:34,560 +أخت صغيرة أو أن له بنت صغيرة وقد كبرت وخطبت فهل + +200 +00:24:34,560 --> 00:24:39,840 +يجوز أن يتولى نكاحها؟ خطأ لا لأنه لا يحسن أن يدرك + +201 +00:24:39,840 --> 00:24:46,640 +مصلحته ابنته أو شقيقته أو أخته للأب أو كذا ثم كذلك + +202 +00:24:47,510 --> 00:24:53,790 +هل تصح ولايته على مال الذكاء ليبذله إلى مصارفه + +203 +00:24:53,790 --> 00:25:00,630 +سواء كانت ذكاء ماله أو ذكاء مال غيره هل هذا + +204 +00:25:00,630 --> 00:25:05,990 +المجنون عديم + +205 +00:25:05,990 --> 00:25:10,850 +العقلي هل يستطيع أن يدرك مصارف الذكاء وهي ثمانية + +206 +00:25:10,850 --> 00:25:17,610 +ليميزها من بين فرث ودم ويعطيها ما تستحق؟كيف؟ ولذلك + +207 +00:25:17,610 --> 00:25:23,470 +أيضًا ولايته في التصرف بماء الذكاء إلى مصارفها + +208 +00:25:23,470 --> 00:25:29,250 +فإنه ممنوع منه، كذلك ولايته في المظر على الأطفال + +209 +00:25:29,250 --> 00:25:36,170 +والقصر، فإنه لا يستطيع أن يرعى مصالحهملا يستطيعوا + +210 +00:25:36,170 --> 00:25:45,590 +أن يرغى مصالحهم إن كانت تتعلق بالمعاشى أو بالتعليم + +211 +00:25:45,590 --> 00:25:51,630 +والتأديب أو بالتمريض والتطبيب إلى غير ذلك من هذا + +212 +00:25:51,630 --> 00:26:01,520 +الأمر طيب بعدها قال هل تثبت ولاية التفويض له؟يعني + +213 +00:26:01,520 --> 00:26:08,580 +هو أن يباشر له فهل يمكنه أن يفوظ غيره؟ قطعا لا + +214 +00:26:08,580 --> 00:26:17,380 +لأنه لا يحسن أن يختار الكفأة الأمينة الذي يستطيع + +215 +00:26:17,380 --> 00:26:24,280 +بفواقة وإتقان ومكنة واقتدار أن يتابع مصالح هذا + +216 +00:26:24,280 --> 00:26:30,480 +المجنون بعدها قال واعتبار الأقوال + +217 +00:26:31,750 --> 00:26:41,680 +كذلك لا يصح اعتبار أقواله لو قال كلمة الكفريلو طلق + +218 +00:26:41,680 --> 00:26:47,680 +لو قذف إنسانا يعني قال يا ابن الزانية أو أنت زان + +219 +00:26:47,680 --> 00:26:57,960 +أو كذا فكل هذا يقع عفوا لا تترتب عليه آثاره لا في + +220 +00:26:57,960 --> 00:27:05,060 +الدنيا كعقوبة تعذيرية أو حدية ولا في الآخرة كإثم + +221 +00:27:05,060 --> 00:27:12,560 +أخروي عند الله سبحانه وتعالىهنا في عقوبة مالية ولا + +222 +00:27:12,560 --> 00:27:17,760 +.. لأو طبعا أحواله ولا عقوبة مالية؟ وفي إيش؟ مثلا + +223 +00:27:17,760 --> 00:27:22,400 +النفطار في القاتف مثلا القاتف يا بنتي إله .. إله + +224 +00:27:22,400 --> 00:27:27,540 +حكم، مالوش عقوبة مالية لكن بدي .. لو أنت قلتي مثلا + +225 +00:27:27,540 --> 00:27:34,580 +اعتدى مثلا كسر زوجاي سيارة الجارقلنا كل العقوبات + +226 +00:27:34,580 --> 00:27:42,880 +كل الجرائم التي تستوجب عقوبة مالية فإنه أهل + +227 +00:27:42,880 --> 00:27:50,440 +للعقوبة المالية وخد بالك من دفعش وليه لأنه ما لم + +228 +00:27:50,440 --> 00:27:55,180 +يبدو منه تقصير لا نكلفه لأن الله تعالى قال وَلَا + +229 +00:27:55,180 --> 00:28:01,340 +تَزِرُ وَوَزِرَةٌولذلك ما يمارسه الغزيون اليوم ان + +230 +00:28:01,340 --> 00:28:07,660 +ولي الأمر هو اللذي يغرم جريمة الصغير وجريمة .. هذا + +231 +00:28:07,660 --> 00:28:11,660 +لا، هذا كله يحمل على بيت المال أو وزارة المالية + +232 +00:28:14,550 --> 00:28:19,810 +مهين بقول يا بنتي، لو مالوش مصاري، لا نغرم وليه، + +233 +00:28:19,810 --> 00:28:25,030 +لا نغرم وليه ولا تزر وزرته وزر أخرى، بعض أهل العلم + +234 +00:28:25,030 --> 00:28:32,210 +قال ينظروا حتى .. حتى يتحصل على المالوإذا طال + +235 +00:28:32,210 --> 00:28:37,150 +الأمد ولم يتحصل عن المال إذا أدية على بيت مال + +236 +00:28:37,150 --> 00:28:43,930 +المسلمين أو القروش وضمان المطلفات على وزارة + +237 +00:28:43,930 --> 00:28:47,990 +المالية ثم + +238 +00:28:47,990 --> 00:28:55,820 +قال ويرتفع اسمعنا يا أخواتويرتفع بالإفاقة يعني + +239 +00:28:55,820 --> 00:29:04,660 +ويرتفع الحجر عن المجنون بإفاقته عرفت إيش قصد + +240 +00:29:04,660 --> 00:29:09,340 +العالم من هذا الأمر؟ قل يا بنات الشريعة وبنات + +241 +00:29:09,340 --> 00:29:17,240 +الشريعة والقانون إذا .. إذا بلغ المرء مجنونا فإنه + +242 +00:29:17,240 --> 00:29:26,100 +يحجر عليهفإذا أفاقة يرتفع الحجر من + +243 +00:29:26,100 --> 00:29:35,370 +غير حاجة إلىولي أمره أبا أو جدا ولا حاجة أيضا + +244 +00:29:35,370 --> 00:29:42,630 +للسلطان أن يقرر بأن الحجر مرفوع على فلان لا بل + +245 +00:29:42,630 --> 00:29:50,310 +إفاقته سبب رفع الحجر كما أن جنونه كان سببا في + +246 +00:29:50,310 --> 00:29:58,320 +الحجر فإن الإفاقة وانتفاء الجنون سبب في رفعبعدها + +247 +00:29:58,320 --> 00:30:05,820 +قال وحجر الصبي يرتفع ببلوغه رشيدا احنا قلنا الصبي + +248 +00:30:05,820 --> 00:30:14,220 +بنوعيه يكون محجورا عليه فاذا بلغ ارتفع + +249 +00:30:14,220 --> 00:30:22,530 +الحجر ببلوغه ارتفع الحجر ببلوغه ولا حاجةلإيه؟ + +250 +00:30:22,530 --> 00:30:29,050 +لقرار من إيه من الأبي أو الجد أو وصيهما كمقنه لا + +251 +00:30:29,050 --> 00:30:34,230 +حاجة لقرار ولي الأمر أو الرئيس أو الملك لأجل هذا + +252 +00:30:34,230 --> 00:30:39,690 +أو من ينيبه عن نفسه أي نعم كان الحجر لسبب الصغر + +253 +00:30:39,690 --> 00:30:43,970 +وانتفى الصغر وثبت البلوغ فارتفع الحجر فضل يا ابنتى + +254 +00:30:43,970 --> 00:30:47,690 +بالنسبة لحد ما يعني هي بفضل التطور العلمي هل مثلا + +255 +00:30:47,690 --> 00:30:50,410 +كنت تقاربهم بإيه تفكروا عقل وعقل؟ + +256 +00:30:53,750 --> 00:30:56,870 +أنا بنقول إذا أبطال كان مشهور طب أنا مثلا كمتعامل + +257 +00:30:56,870 --> 00:31:00,070 +مع نفسي قررت تقرير يثبت لي أن هو فعلا سلك العقل + +258 +00:31:00,070 --> 00:31:04,450 +ابتدا + +259 +00:31:04,450 --> 00:31:10,990 +لو .. لو حصلت خصومة و .. + +260 +00:31:13,700 --> 00:31:20,520 +جاء وليه مثلا و قال هو مجنون و قال صاحب الحقي لأ + +261 +00:31:20,520 --> 00:31:26,560 +بل هو قد انتفى عنه الجنون و كذا فهنا يعني يقرر ذلك + +262 +00:31:26,560 --> 00:31:32,120 +أهل الذكر من علماء الطباب لكن لو كانت القضية عادية + +263 +00:31:32,120 --> 00:31:38,580 +محجور عليه بسبب الجنون يعني أبوه أو سيده يمنعانه + +264 +00:31:38,580 --> 00:31:43,440 +من أن يتصرف في المال بيعطوهش حاجةو لو مثلا اخد + +265 +00:31:43,440 --> 00:31:46,360 +حاجة و راح على الدكان كان معه meat shake اللي جاها + +266 +00:31:46,360 --> 00:31:50,580 +على الأرض في بيتهم مثلا فتح محفظة أمه و أخد meat + +267 +00:31:50,580 --> 00:31:54,220 +shake او محفظة أبوه و راح على الدكان واشترى او كده + +268 +00:31:54,220 --> 00:32:00,580 +هذا كله يقع باطلا الان السبيل + +269 +00:32:00,580 --> 00:32:08,200 +العادي السبيل العادي الذي هو مشهود في الواقع انه + +270 +00:32:09,080 --> 00:32:18,160 +ولي الأمر إذا بات يرا عليه تصرفات العقلاءأه و يحذر + +271 +00:32:18,160 --> 00:32:25,220 +من الغلط يفهم الصواب يعقل عند الخطاب اذهب هذا + +272 +00:32:25,220 --> 00:32:30,720 +قدرها كذا اتي لنا بالصنف الفلاني و كذا فإذا رأاه + +273 +00:32:30,720 --> 00:32:35,680 +لا فرق بينه وبين أي عقل هذه القراءة يا ابنتي كافية + +274 +00:32:35,680 --> 00:32:41,320 +في إيه؟ في أن ندرك أو نأخذ قرار بأنه قد انتفى عنه + +275 +00:32:41,320 --> 00:32:46,860 +الجنونو إيه؟ و حصل إيه؟ و حصل عنده إيه؟ بيبقى إيه؟ + +276 +00:32:46,860 --> 00:32:53,460 +بيبقى أن نتدرج معه أولا بمال قليل لنراه يحفظه و + +277 +00:32:53,460 --> 00:32:58,500 +يصونه و يحذر من الغبن و كده هيك طبيعة الأنفس ولا + +278 +00:32:58,500 --> 00:33:02,920 +أول ما يفيق يروح يعطيه 500 دينار و يروح سيحفظ هيك + +279 +00:33:02,920 --> 00:33:08,140 +بتصير .. بتصيرش هيك .. أي نعم بعدها قال و حجروا + +280 +00:33:08,140 --> 00:33:12,310 +الصبي يرتفعوا ببلوغهطب و الدليل قال وابتلوا + +281 +00:33:12,310 --> 00:33:17,590 +اليتامة حتى إذا بلغوا النكهة حابب أسمع من إيه من + +282 +00:33:17,590 --> 00:33:22,310 +بناتي الفضليات وابتلوا اليتامة طب ذكر اليتامة و + +283 +00:33:22,310 --> 00:33:27,410 +احنا حديثنا عن الصغير بشكل عام فهل يا ترى المراد + +284 +00:33:27,410 --> 00:33:33,350 +بالصغير عندما نتحدث و نذكر الصغير و الصبي مقصور + +285 +00:33:33,350 --> 00:33:37,050 +على اليتيم ولا المسألة فيها فهم ولا .. + +286 +00:33:41,340 --> 00:33:46,660 +اليتم ذُكر في الآية على سبيل الغالب واضح؟ يعني في + +287 +00:33:46,660 --> 00:33:50,920 +المعظم ال .. إيه؟ في المعظم الغالب اليتيم هو الذي + +288 +00:33:50,920 --> 00:33:57,080 +يكون بحاجة مليحة إلى المال وهو الذي .. إيه؟ الذي + +289 +00:33:57,080 --> 00:34:05,660 +كذلك يجد الوصي عبءًا عبءًا على نفسه متابعة وأمانة + +290 +00:34:05,660 --> 00:34:10,210 +ومسئولية هذا اليتيمفبكون الرغبة من كلا الطرفين + +291 +00:34:10,210 --> 00:34:14,550 +اليتيم بده استقلالية بنفسه و ياخد ماله و كذلك + +292 +00:34:14,550 --> 00:34:19,370 +الوصي يريد أن يتخلص من هذه الأمانة واضح الأمر + +293 +00:34:19,370 --> 00:34:25,150 +فذُكرت في الآية على سبيل الغالب و إلا فاليتيم هو + +294 +00:34:25,150 --> 00:34:32,940 +من مات أبوه و كان دون البلوغ و كان دون البلوغهو + +295 +00:34:32,940 --> 00:34:38,580 +العبرة لا في اليطم فقط وإيه وإنما الأصل ايه ضعف + +296 +00:34:38,580 --> 00:34:45,100 +العقل وعدم إيناس الرشد واضح الكلام وبالتالي أي أحد + +297 +00:34:45,100 --> 00:34:52,260 +كان دون البلوغ كان دون البلوغيفلا يُعطى المال وإن + +298 +00:34:52,260 --> 00:34:57,400 +أُنس منه الرشد بقدر المال واضح الأمر حتى يبلغ + +299 +00:34:57,400 --> 00:35:04,300 +ويُؤنس منه الرشد سواء كان يتيما أو غير يتيما له + +300 +00:35:04,300 --> 00:35:15,160 +أبوان فإنه ببلغه رشيدا ينتفي الحجر عنه ويرد + +301 +00:35:15,160 --> 00:35:21,830 +إليه المال أويعني تصح تصرفاته المالية و تترتب + +302 +00:35:21,830 --> 00:35:27,970 +عليها آثارها الشرعية طيب + +303 +00:35:27,970 --> 00:35:35,590 +بعدها تأملنا ما يعني ذكى العلماء ذكر المجنون و ذكر + +304 +00:35:35,590 --> 00:35:42,040 +ايه الصبي و ذكر ايه ال ..السفيه ثم بعدها قال + +305 +00:35:42,040 --> 00:35:47,700 +وتنسلب الولايات عن المجنون و آخر شئ انتهى بالحديث + +306 +00:35:47,700 --> 00:35:53,660 +على ماذا؟ على الصبي و بنى المسائل على أيه؟ على + +307 +00:35:53,660 --> 00:36:02,010 +بلوغه وعدمه طبعاالآن الحكمة تقتضي أن نتحدث بما + +308 +00:36:02,010 --> 00:36:07,930 +يكون الصبي بالغا ما هي علامات بلوغ الصبي والصبية + +309 +00:36:07,930 --> 00:36:16,870 +حتى يكون الحجر أو ينتفيفبيقول والبلوغ يحصل + +310 +00:36:16,870 --> 00:36:23,510 +باستكمال خمس عشرة سنة اذا اول شيء ذكره قال ان + +311 +00:36:23,510 --> 00:36:29,730 +امارة من امارات البلوغ هي السن هي السن وهي امارة + +312 +00:36:29,730 --> 00:36:36,900 +مختلفة فيها وليس متفقا عليها على تحديد السنواضح؟ + +313 +00:36:36,900 --> 00:36:42,680 +فأما الشافعية والحنابلة فقالوا إذا أتم الصبي + +314 +00:36:42,680 --> 00:36:50,060 +والصابية خمس عشرة سنة كان كنابة لغينى وأما مالك + +315 +00:36:50,060 --> 00:36:54,260 +والحنافي + +316 +00:36:54,260 --> 00:37:03,580 +يعني مالك وأبو حنيفة فقد أفادا بأنال .. البلوغ لا + +317 +00:37:03,580 --> 00:37:10,460 +يبقى .. لا يحصل إلا بثمان عشرة سنة و بسبع عشرة سنة + +318 +00:37:10,460 --> 00:37:13,820 +على خلاف بينهما واضح الأمر + +319 +00:37:22,940 --> 00:37:27,860 +أيش دليلكم يا شافعية على هذا الأمر؟ قال دليلنا + +320 +00:37:27,860 --> 00:37:33,740 +حديث عبدالله ابن عمر رضي الله عنهما قالأتيت النبي + +321 +00:37:33,740 --> 00:37:39,340 +صلى الله عليه وسلم يوم أحد يعني ليأذن لي بالمشاركة + +322 +00:37:39,340 --> 00:37:47,760 +في الغزاة وانا ابن أربع عشرة سنة فردني فردني ثم + +323 +00:37:47,760 --> 00:37:54,220 +أتيته يوم الخندق وانا ابن خمس عشرة سنة فأجازني في + +324 +00:37:54,220 --> 00:38:01,660 +رواية كأنه قال ورأاني بالغة يعني رأاني بالغة طبعا + +325 +00:38:01,660 --> 00:38:05,120 +هذاهذا ظاهر في ماذا + +326 +00:38:08,520 --> 00:38:13,080 +بعض أهل العلم رأي ثاني من الشافعية مقابل الأصحى + +327 +00:38:13,080 --> 00:38:16,940 +الصحيح قالوا لا العبرة ليس بالسن بل العبرة بالجلد + +328 +00:38:16,940 --> 00:38:22,920 +والقوة متى كان قويا وجلدا كان بالغا طب إيش دليلكم + +329 +00:38:22,920 --> 00:38:27,640 +قال دليلنا حديث سامورة بن جندب سامورة بن جندب يوم + +330 +00:38:27,640 --> 00:38:34,020 +أحد كان ابن 14 سنة فأجازى النبي صحابيا كان عمره 15 + +331 +00:38:34,020 --> 00:38:44,490 +سنة أو 15 عامافصامورة إجه يراجع النبي قال له أذنت + +332 +00:38:44,490 --> 00:38:52,470 +لفلان أذنت لفلان ولم تأذن ليه و لو تصارعنا لصراعته + +333 +00:38:52,470 --> 00:39:01,730 +قال إيه إذا إصراعه أه فإيه فتصارع وأخاهفصرعه + +334 +00:39:01,730 --> 00:39:05,850 +فأجازه النبي صلى الله عليه وسلم فاستدل القوم بأن + +335 +00:39:05,850 --> 00:39:13,630 +العبرة بماذا لكن يرد بأن هذا في أيه؟ في ميدان .. + +336 +00:39:13,630 --> 00:39:20,690 +أين؟ طيببعدها طبعا كلام الآخرين قالوا إذا بلغ + +337 +00:39:20,690 --> 00:39:25,570 +الأطفال منكم الحلم فليستأذنوا كذلك رفع القلم عن + +338 +00:39:25,570 --> 00:39:29,450 +ثلاث عن النائم حتى يستيقظوا عن الصلاة و هذه كلها + +339 +00:39:29,450 --> 00:39:35,430 +مظنة إيش بعدها قالوا خروجوا المني و هذا + +340 +00:39:38,310 --> 00:39:44,250 +في اللقاء القادم نتحدث عنه ان شاء الله نسأل الله + +341 +00:39:44,250 --> 00:39:49,430 +أن يوفقنا وإيا كنا لما يحب ويرضى وأن يثبتنا بالقول + +342 +00:39:49,430 --> 00:39:53,750 +الثابت في الحياة الدنيا وفي الآخرة والحمد لله رب + +343 +00:39:53,750 --> 00:39:54,450 +العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/hLwLIkNRBks.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/hLwLIkNRBks.srt new file mode 100644 index 0000000000000000000000000000000000000000..96688937e3f9bc7c949fbb38094dc095254e8b04 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/hLwLIkNRBks.srt @@ -0,0 +1,1411 @@ +1 +00:00:21,180 --> 00:00:25,980 +إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ + +2 +00:00:25,980 --> 00:00:31,620 +بالله من شرور أنفسنا وسيئات أعمالنا من يهد الله + +3 +00:00:31,620 --> 00:00:37,640 +فلا مضل لها ومن يضل فلا هادي لها وأشهد أن لا إله + +4 +00:00:37,640 --> 00:00:43,360 +إلا الله وحده لا شريك له وأشهد أن محمدا عبده و + +5 +00:00:43,360 --> 00:00:47,700 +رسوله وبعد نتابع الحديث عن أحكام العارية + +6 +00:00:50,130 --> 00:01:01,390 +أما عن حكمها فقد اختلف العلماء فيه فمن قائل بأنها + +7 +00:01:01,390 --> 00:01:16,810 +مندوبة وعليه مذهب الجمهور ومن قائل بأنها واجبة وبه + +8 +00:01:16,810 --> 00:01:26,250 +قال الحنفية أما الذين قالوا هي مندوبة استدلوا بأدلة + +9 +00:01:26,250 --> 00:01:34,270 +أهمها حديث طلحة بن عبيد الله رضي الله عنه قال جاء + +10 +00:01:34,270 --> 00:01:40,750 +رجل من أهل نجد ثائر الرأس + +11 +00:01:45,620 --> 00:01:51,000 +جاء إلى النبي صلى الله عليه وسلم نسمع دوي صوته ولا + +12 +00:01:51,000 --> 00:01:58,280 +نعقل ما يقول فسأل النبي صلى الله عليه وسلم عن + +13 +00:01:58,280 --> 00:02:05,600 +الإسلام فقال النبي صلى الله عليه وسلم خمس صلوات في + +14 +00:02:05,600 --> 00:02:13,550 +كل يوم وليلة قال هل علي غيرها قال لا إلا أن تطوع + +15 +00:02:13,550 --> 00:02:21,930 +وذكر له الزكاة وذكر له الزكاة قال هل علي غيرها قال + +16 +00:02:21,930 --> 00:02:29,850 +لا إلا أن تطوع وذكر تمام الحديث من فوائد الحديث + +17 +00:02:29,850 --> 00:02:35,890 +أن النبي صلى الله عليه وسلم قصر + +18 +00:02:37,830 --> 00:02:45,470 +الفريضة المالية على الزكاة وهذا يعني أن كل ... كل + +19 +00:02:45,470 --> 00:02:54,670 +ما سوى الزكاة مما يتعلق بالمألبذلاً وإنفاقًا سواء + +20 +00:02:54,670 --> 00:03:02,930 +كان الإنفاق يتعلق بالأعيان أو كان يتعلق بالمنافع + +21 +00:03:02,930 --> 00:03:12,670 +فإنه سنة مندوبة وليست فريضة لازمة واضح؟ واضح يا + +22 +00:03:12,670 --> 00:03:21,580 +بناتي؟ إذا لما قصر النبي صلى الله عليه وسلم الفريضة + +23 +00:03:21,580 --> 00:03:27,900 +المالية على الزكاة دل على أن كل مال يبذله المرء + +24 +00:03:27,900 --> 00:03:33,400 +ابتغاء مرضاة الله مما سوى الزكاة فإنه ليس بفرض + +25 +00:03:33,400 --> 00:03:43,280 +وإذا كان خارجا عن الوجوب وعن الفرضية فهذا يعني أنه + +26 +00:03:43,280 --> 00:03:50,350 +مندوب إليه ولا يُعقل أن يكون مباحا فقط مادام أنه + +27 +00:03:50,350 --> 00:04:00,050 +يبذله وبقصد القربى من الله سبحانه وتعالى فهذا يعني + +28 +00:04:00,050 --> 00:04:08,710 +يلحق بالعبادة ولذلك فهو مندوب إليه ومما + +29 +00:04:08,710 --> 00:04:10,850 +يُستدل به أيضا على + +30 +00:04:13,750 --> 00:04:21,950 +الندب والاستحباب حديثه عبد الواحد بن أيمنه رحمه + +31 +00:04:21,950 --> 00:04:27,850 +الله قال حدثني أبي رحمه الله قال دخلت على عائشة + +32 +00:04:27,850 --> 00:04:34,550 +رضي الله عنها وعندها جارية لها عليها درع قطن ثمنه + +33 +00:04:34,550 --> 00:04:41,480 +خمسة دراهم قالت ارفع بصرك إلى جاريتي انظر إليها + +34 +00:04:41,480 --> 00:04:48,440 +فإنها تزهى على أن تلبسه في البيت وقد كان لي منهن + +35 +00:04:48,440 --> 00:04:54,820 +درع على عهد رسول الله صلى الله عليه وسلم ما كانت + +36 +00:04:54,820 --> 00:05:03,000 +امرأة تقين بالمدينة إلا أرسلت إلي تستعيره هذا + +37 +00:05:03,000 --> 00:05:08,930 +الدرع الذي كان عند عائشة رضي الله عنها ما كانت + +38 +00:05:08,930 --> 00:05:17,150 +امرأة تقين يعني تزف إلى زوجها إلا وأرسلت إلى أم + +39 +00:05:17,150 --> 00:05:24,490 +المؤمنين عائشة تستعيره من عندها تستعيره من عندها + +40 +00:05:24,490 --> 00:05:34,280 +فهذا ظاهر أنه بذل حسن وأنه بذل إرفاق ومساعدة بذل + +41 +00:05:34,280 --> 00:05:41,300 +تيسير وإكرام وهذا ... وهذا إذا خرج عن الفريضة بحديث + +42 +00:05:41,300 --> 00:05:49,260 +طلحة فإنه لا أقل من إيه من أن يقال فيه بأنه مندوب + +43 +00:05:49,260 --> 00:05:57,640 +إليه وأما الحنفية الذين قالوا بأن حكم العارية على + +44 +00:05:57,640 --> 00:06:04,860 +الوجوب فقد استدلوا بحديث جابر رضي أو قبل الحديث + +45 +00:06:04,860 --> 00:06:11,600 +استدلوا بقوله تعالى فويل للمصلين الذين هم عن + +46 +00:06:11,600 --> 00:06:20,830 +صلاتهم ساهون الذين هم يراؤون ويمنعون الماعوناعتصدر + +47 +00:06:20,830 --> 00:06:30,530 +السياق بقوله تعالى فويل وهو إما أنه واد في جهنم أو + +48 +00:06:30,530 --> 00:06:36,510 +أنه يعني قول + +49 +00:06:36,510 --> 00:06:44,240 +يفيد الوعيد والتهديد وأيام ما كان إن كان واديا في + +50 +00:06:44,240 --> 00:06:51,140 +جهنم أو يقصد منه التهديد والوعيد فهذا لا يكون إلا + +51 +00:06:51,140 --> 00:06:58,840 +على ترك واجب أو فعل محرم وقد ذكره الله جل وعلا في + +52 +00:06:58,840 --> 00:07:07,280 +سياق وذكر بعده مذكورات ذكر بعده مذكورات فهذا يرشد + +53 +00:07:07,280 --> 00:07:14,180 +بدلالة الإيمان أن الجرأة + +54 +00:07:14,180 --> 00:07:24,380 +على تلك المذكورات تضييعًا أو غير ذلك فإن عقوبتها + +55 +00:07:24,380 --> 00:07:27,500 +تعرض + +56 +00:07:27,500 --> 00:07:33,880 +الإنسان إلى عذاب جهنم أو تعرضه إلى وعيد الجبار + +57 +00:07:33,880 --> 00:07:41,950 +تبارك وتعالى ومن جملة المذكورة بعدها قوله الذين + +58 +00:07:41,950 --> 00:07:50,590 +يمنعون الماعون وقد بينا آنفًا بأن السلف أول قوله + +59 +00:07:50,590 --> 00:07:59,700 +تعالى ويمنعون الماعون أولها في الإعارة إذا المرء + +60 +00:07:59,700 --> 00:08:11,060 +منع عاريته القدرة أو الدلو أو الثوبة أو الظهر من + +61 +00:08:11,060 --> 00:08:18,360 +من يحتاج إليه أو منعه عن من يحتاج إليه من المسلمين + +62 +00:08:19,790 --> 00:08:25,450 +إذا خلاصة الكلام وجه الدلالة من الآية لولا أن + +63 +00:08:25,450 --> 00:08:33,730 +العارية واجبة لم يستحق من يمنعها الوعيدة أو + +64 +00:08:33,730 --> 00:08:41,350 +التحريق بالنار في واد من أوذيتها عياذا بالله من + +65 +00:08:41,350 --> 00:08:48,490 +النار وأما من السنة فقد استدل الحنفية بحديث جابر + +66 +00:08:48,490 --> 00:08:56,230 +رضي الله عنهما عن النبي صلى الله عليه وسلم قال ما + +67 +00:08:56,230 --> 00:09:02,770 +من صاحب إبل ولا بقر ولا غنم لا يؤدي حقها إلا أقعد + +68 +00:09:02,770 --> 00:09:11,210 +لها يوم القيامة بقاع قرقر تطأه ذات الظلف بظلفها، + +69 +00:09:11,210 --> 00:09:17,670 +وتنطحه ذات القرن بقرنها، ليس فيها يومئذ جماء ولا + +70 +00:09:17,670 --> 00:09:23,890 +مكسورة القرن قلنا يا رسول الله وما حقها، هنا وجه + +71 +00:09:23,890 --> 00:09:30,990 +الدلالة، قال إطراق فحلها، إطراق فحلها، وإعارة + +72 +00:09:30,990 --> 00:09:38,610 +دلوها، وإعارة دلوها، ومنيحتها، وحلبها على الماء، + +73 +00:09:38,610 --> 00:09:45,040 +وحمل عليها في سبيل الله وذكرها الحديث، إذا واضح من + +74 +00:09:45,040 --> 00:09:52,580 +جملة المذكورات قال وإعارة دلوها، إذا ذكروا الوعيد + +75 +00:09:52,580 --> 00:10:03,270 +أولاً ثم ذكروا بعض ... بعض صنعة المعروف ثانياً يدل + +76 +00:10:03,270 --> 00:10:10,270 +على أن الإنسان إذا قعد عن هذه ... عن هذه الأعمال + +77 +00:10:10,270 --> 00:10:16,890 +الخيرة فإنه يعرض نفسه لعذاب الجبار تبارك وتعالى + +78 +00:10:16,890 --> 00:10:22,710 +يوم القيامة فإنه يعرض نفسه لعذاب الجبار لأن هذه + +79 +00:10:22,710 --> 00:10:29,350 +المذكورات يتعلق بها حق الله سبحانه فإن أنت منعتها + +80 +00:10:29,350 --> 00:10:36,450 +فقد منعت حق الله فيها فإذا منع حق الله جل وعلا + +81 +00:10:36,450 --> 00:10:45,170 +في هذه المذكورات عرض نفسه لعذاب الجبار يوم القيامة + +82 +00:10:45,170 --> 00:10:48,330 +وهو أنه يقعد + +83 +00:10:50,360 --> 00:11:00,200 +يوم القيامة بالإبل وبالبقر وبالغنم بقاع قرقر تطأه + +84 +00:11:00,200 --> 00:11:10,260 +هذه البهائم إن كانت جمالا تطأه بخفافها وإن كانت + +85 +00:11:10,260 --> 00:11:18,010 +بقرا أو شياها الله جل وعلا يخلقها تامة كاملة ليس + +86 +00:11:18,010 --> 00:11:24,990 +فيها جمّاء أي جلحاء لا قرن لها وليس فيها مكسورة + +87 +00:11:24,990 --> 00:11:33,990 +القرن بل كل بقرة وكل شات انتظم لها تمام الخلق بما + +88 +00:11:33,990 --> 00:11:42,610 +في ذلك القرنان فإنه أبلغ في الزجر وأعظم في + +89 +00:11:42,610 --> 00:11:48,210 +العقوبة والعياذ بالله ونقول كما يقول العلماء لا + +90 +00:11:48,210 --> 00:11:56,390 +عقوبة إلا على ترك واجب أو فعل محرم فلولا أن إعارة + +91 +00:11:56,390 --> 00:12:03,050 +الدلو وما على شاكلته من صنعة المعروف لولا أنه + +92 +00:12:03,050 --> 00:12:11,930 +واجب لم يستحق من يمنعه عن من يحتاجه العذاب الذي + +93 +00:12:11,930 --> 00:12:22,070 +ذكره النبي ﷺ بوحي من ربه نقول في الاستدلال من + +94 +00:12:22,070 --> 00:12:31,270 +الآية والحديث نظر فإن هما محمولان على الزجر وليس + +95 +00:12:31,270 --> 00:12:40,090 +على تحقيق الوعيد على الحقيقة فإن أدلة الشارع يمضي + +96 +00:12:40,090 --> 00:12:46,750 +بعض منها يقصد منه الزجر ولا يقصد منه حقيقة الفعل + +97 +00:12:46,750 --> 00:12:53,870 +من ذلك قول النبي صلى الله عليه وسلم سباب المسلم + +98 +00:12:53,870 --> 00:13:04,350 +فسوق وقتاله كفر فهل إذا اقتتل المسلمان يعد قتالهما + +99 +00:13:04,350 --> 00:13:11,850 +كفراً ورذلة لا أحد من العلماء يقول هذا لكن الحديث + +100 +00:13:11,850 --> 00:13:18,910 +قد ذُكر على سبيل الزجر قد ذُكر على سبيل الزجر أو + +101 +00:13:18,910 --> 00:13:27,460 +أن الاقتتال الاقتتال المسلم هذا شعبة من شعب الكفار + +102 +00:13:27,460 --> 00:13:33,940 +فإن الكفار وحدهم هم الذين يقصدون إلى قتال المسلمين + +103 +00:13:33,940 --> 00:13:41,720 +فكأن هذا المسلم بلغ من قسوة القلب التي + +104 +00:13:41,720 --> 00:13:49,320 +دفعته أن يقاتل أخاه ما كان قد بلغ الكافرين من قسوة + +105 +00:13:49,320 --> 00:13:55,210 +قلوبهم والعياذ بالله من ذلك أيضًا قوله صلى الله + +106 +00:13:55,210 --> 00:14:01,870 +عليه وسلم لقد هممت أن آمر رجلًا آه فيؤذن للصلاة + +107 +00:14:01,870 --> 00:14:11,510 +وإيه وأن ... وأن يأم الناس وإيه وأن قلبوا إلى ... إلى + +108 +00:14:11,510 --> 00:14:20,230 +أناس يتخلفون عن الجمعات فأحرق عليهم بيوتهم أو كما + +109 +00:14:20,230 --> 00:14:25,990 +قال صلى الله عليه وسلم فريق من العلماء قالوا إن + +110 +00:14:25,990 --> 00:14:31,590 +النبي صلى الله عليه وسلم هم ولم يفعل هم ولم يفعل + +111 +00:14:31,590 --> 00:14:38,980 +ولم يثبت عنه قط أنه حرق على من يقعد عن صلاة الجماعة + +112 +00:14:38,980 --> 00:14:47,800 +أنه حرق عليهم بيوتهم لم يثبت قط أنه فعل ذلك ﷺ إذا + +113 +00:14:47,800 --> 00:14:53,440 +هم ولم يفعل فحملوا هذا على الزجر على الزجر وعلى + +114 +00:14:53,440 --> 00:14:58,980 +التخويف حتى يبادر الناس إلى شعيرة الصلاة أي إلى + +115 +00:14:58,980 --> 00:15:06,340 +أدائها جماعة في المساجد والجوامع الكبيرة أما عن + +116 +00:15:06,340 --> 00:15:14,080 +أركانها فالعارية أربعة أركان معير + +117 +00:15:14,080 --> 00:15:23,820 +ومستعير ومعار وصيغة للعارية أربعة أركان معير + +118 +00:15:23,820 --> 00:15:29,780 +ومستعير ومعار وصيغة + +119 +00:15:30,440 --> 00:15:38,880 +بدأ العلماء يحدثوننا عن ركن من هذه الأركان الأربعة + +120 +00:15:38,880 --> 00:15:44,060 +وبدأوا الحديث عن ركن المعير المعير من هو يا + +121 +00:15:44,060 --> 00:15:50,200 +بناتي؟ هو الذي يملك المنفعة المعير هو الذي يملك + +122 +00:15:50,200 --> 00:15:56,560 +المنفعة وأرجو أن تتأملن في ما أقول المعير هو الذي + +123 +00:15:56,560 --> 00:16:04,530 +يملك المنفعة لماذا لم أقصره على من يملك العين؟ لأنه + +124 +00:16:04,530 --> 00:16:10,510 +ليس بالضرورة أن يكون كل من يملك المنفعة مالكًا + +125 +00:16:10,510 --> 00:16:21,370 +للعين إذا دائرة الإعارة واسعة فإنها ممكنة في حق من + +126 +00:16:21,370 --> 00:16:27,010 +يملك العين فإذا ملك المرء العين ملك منافعها، أليس + +127 +00:16:27,010 --> 00:16:39,820 +كذلك؟ ثم أيضًا هي متحققة أيضًا في من استأجر العين + +128 +00:16:39,820 --> 00:16:48,760 +إجارة صحيحة إذا استأجر المرء متاعًا بعقد إجارة صحيح + +129 +00:16:48,760 --> 00:16:55,020 +أليس العقد يخوله + +130 +00:16:55,020 --> 00:17:02,080 +أن يملك منافع ما استأجره فإذا ملك المنافع جاز له + +131 +00:17:02,080 --> 00:17:12,770 +أن يعيرها بالمجان ثم أيضًا أعيد ثم أيضًا أعيد أبشري + +132 +00:17:12,770 --> 00:17:20,990 +قلنا الإعارة تصدق في من يملك العين لأن الذي يملك + +133 +00:17:20,990 --> 00:17:31,950 +العين يملك إعارتها إذا شاء وكذلك المستأجر + +134 +00:17:31,950 --> 00:17:40,500 +المستأجر للمتاع أو للعين إذا استأجره بعقد إجارة + +135 +00:17:40,500 --> 00:17:48,360 +صحيح، ليش قيدته بالعقد الصحيح؟ لأن العقد الباطل في + +136 +00:17:48,360 --> 00:17:56,120 +ميزان الشريعة كالصراب في بقيعة ولا تترتب عليه آثاره + +137 +00:17:56,120 --> 00:18:02,260 +يعني لا يجوز أن يكون سببًا في نقل الملكية نقل + +138 +00:18:02,260 --> 00:18:08,440 +منافع العين إلى المستأجر ونقل الأجرة العوض الثمن + +139 +00:18:08,440 --> 00:18:14,390 +إلى المؤجر لا يجوز بل يجب عليه التراضي إذا كان العقد + +140 +00:18:14,390 --> 00:18:19,170 +فاسدا، ينبغي على المستأجر أن يرد العين المؤجرة + +141 +00:18:19,170 --> 00:18:24,930 +وينبغي على المؤجر أن يرد الثمن، ثمن المنافع التي + +142 +00:18:24,930 --> 00:18:31,410 +أخذ، واضح الأمر؟ ولذلك من ملك أو من أخذ شيئا + +143 +00:18:34,270 --> 00:18:40,290 +بعقد إجارة فاسد هو لا يملك المنافع ويجب عليه أن + +144 +00:18:40,290 --> 00:18:49,270 +يرد العين المؤجرة فإذا لم يملك بنفسه المنافع فهل + +145 +00:18:49,270 --> 00:18:55,600 +يجوز أن يملكها لغيره؟يعني يجري على ألسنتنا وألسنة + +146 +00:18:55,600 --> 00:19:00,340 +العقلاء قول القائل فاقد الشيء لا يعطيه أنت لا + +147 +00:19:00,340 --> 00:19:05,300 +تملكين طعاما، أنا لك أن تتصدقي بالطعام؟ ابتداء أن + +148 +00:19:05,300 --> 00:19:11,280 +أنت لا تملكين شيئا، فكيف ستتصدقين وليس عندك شيء؟ + +149 +00:19:11,280 --> 00:19:17,700 +وهذا الذي استأجر بعقد إيجارة فاسدة، هو لا يملك + +150 +00:19:17,700 --> 00:19:19,520 +المنافع، فكيف + +151 +00:19:22,010 --> 00:19:28,410 +يعني يحصل أن يملكها لغيره فهذا ممتنع من أجل ذلك + +152 +00:19:28,410 --> 00:19:33,650 +اشترطنا أن يكون عقد الإجارة عقدا صحيحا لأن العقدة + +153 +00:19:33,650 --> 00:19:39,370 +الصحيحة وحده هو الذي هو الذي يورثه أو يثمر الملكية + +154 +00:19:39,370 --> 00:19:48,190 +الملكية المنفعة للمستأجر وملكية الأجرة لمن؟ للمؤجر + +155 +00:19:48,190 --> 00:19:59,520 +لإيه للمؤجر؟إذا عندما يستأجر المرء مثلا عينا، + +156 +00:19:59,520 --> 00:20:05,820 +متاعا، حقيبة، مقعدا، منضبة، أي شيء مما لا يستهلك + +157 +00:20:05,820 --> 00:20:11,280 +إذا استأجره بعقد إيجارة صحيح أليس يملك منافعه + +158 +00:20:11,280 --> 00:20:18,340 +المدة التي حددت في العقد فإذا كان مالكا للمنافع ألا + +159 +00:20:18,340 --> 00:20:28,470 +يستطيع أن يهبها أو أن يعيرها لمن يشاء؟ أجبننيكذلك + +160 +00:20:28,470 --> 00:20:37,510 +أيضًا فإن الإعارة يمكن أن تحصل من الموصى له الموصى + +161 +00:20:37,510 --> 00:20:48,630 +له إذا باتت الوصية بموت الموصى ملكًا له وباتت تحت + +162 +00:20:48,630 --> 00:20:56,210 +يده فإنّه يملك عينها ويملك منفعتها، أليس كذلك؟ عندئذ + +163 +00:20:56,210 --> 00:21:02,950 +أليس يجوز أن يعيرها أو أن يهبها لمن يشاء؟ بلى، + +164 +00:21:02,950 --> 00:21:08,860 +يجوز ذلك، أعود إلى المعير طبعا ما ذكرناه يخدمنا في + +165 +00:21:08,860 --> 00:21:14,700 +فهم ما تسمعنا من كلام العلماء فالأول المعير وهو من + +166 +00:21:14,700 --> 00:21:23,640 +يملك المنفع الآن بدأ لكنا حكمة قول العلماء المعير + +167 +00:21:23,640 --> 00:21:28,360 +من يملك المنفع ليش؟ لأننا لو قلنا من يملك العين + +168 +00:21:28,360 --> 00:21:34,920 +عند إذنك أننا .. كأننا أبطلنا إعارة المستأجر + +169 +00:21:34,920 --> 00:21:40,500 +وأبطلنا إعارة الموصلة له ولا أحد يقول بهذا، الكل + +170 +00:21:40,500 --> 00:21:46,600 +يقول يجوز للمستأجري إذا استأجر بعقد صحيح أن يعير + +171 +00:21:47,740 --> 00:21:53,800 +أيوة، أن يعيرة منافع العين المؤجرة، ويجوز للموصى + +172 +00:21:53,800 --> 00:21:59,560 +له أن يعيرة أيه؟ أن يعيرة الوأيه؟ المتاع الذي أوصي + +173 +00:21:59,560 --> 00:22:02,300 +له به، واضح الكلام؟ + +174 +00:22:06,200 --> 00:22:12,580 +قال لأن الإعارة ترد على المنفعة دون العين فيجوز + +175 +00:22:12,580 --> 00:22:18,960 +للمستأجر أن يعير لأنه يملك المنفع ولموصله بخدمة + +176 +00:22:18,960 --> 00:22:25,800 +عبد أو سكنادار ونحوهما أن يعيرهما وليس للمستعير أن + +177 +00:22:25,800 --> 00:22:32,820 +يعير على الصحيح ولكن له أن يستوفي المنفعة لنفسه + +178 +00:22:32,820 --> 00:22:42,410 +بوكيلمهذه الجزئية نرجعها إلى إيه؟ إلى ما بعد قليل + +179 +00:22:42,410 --> 00:22:48,010 +إن شاء الله حتى نتلاشى التكرار لكن احفظنا على أن + +180 +00:22:48,010 --> 00:22:54,210 +المعيرة على أن المستعرف على أن المستعيرة على الأصح + +181 +00:22:54,210 --> 00:23:01,690 +عند الشافعية لا يصح أو لا يجوز له أن يعيرة العين + +182 +00:23:01,690 --> 00:23:09,900 +المعارض واضح الكلام؟ثم قال شرط المعير هذا كلام + +183 +00:23:09,900 --> 00:23:17,220 +الإمام النووي أريد أن أقرأه عليكم ثم أتبعه بالبيان + +184 +00:23:17,220 --> 00:23:23,640 +كلام الإمام النووي رحمه الله قال شرط المعير شرط + +185 +00:23:23,640 --> 00:23:33,790 +المعير صحة تبرعه وملكه المنفعة فيعير مستأجر لا + +186 +00:23:33,790 --> 00:23:42,910 +مستعير على الصحيح وله أن يستنيب من يستوفي المنفعة + +187 +00:23:42,910 --> 00:23:51,270 +له هذا كلام المات كلام الإمام النووي لذلك اختصاره + +188 +00:23:51,270 --> 00:23:58,410 +الشديد يكاد يمنعنا أن نفهم المراد على تمام وإلى + +189 +00:23:58,410 --> 00:24:06,540 +كلنابيان كلامه جملة جملة قوله من شرط المعين صحة + +190 +00:24:06,540 --> 00:24:14,740 +تبرعه أريد أن أسألكم من ذالذى يصح تبرعه؟ سؤالى هل + +191 +00:24:14,740 --> 00:24:20,080 +يصح تبرع الصغير؟ يعني لو ايه لو صغير في سن سبعة + +192 +00:24:20,080 --> 00:24:24,080 +سنين تمان سنين اعطاكى وانت فى الطريق الى الجامعة + +193 +00:24:24,080 --> 00:24:28,000 +متين شاكل قال يا أختي فالله خدى هذه المتين شاكل + +194 +00:24:28,000 --> 00:24:33,150 +اليك بتجوز تاخديها؟ وذلك أنه صغير وليس أهلا + +195 +00:24:33,150 --> 00:24:39,070 +للتبرعات وإذا كان هذا المال مال نفسه فإنه يصنفه من + +196 +00:24:39,070 --> 00:24:46,250 +الأفعال الضارة في ماليته ولذلك هو من أصناف المحجور + +197 +00:24:46,250 --> 00:24:51,910 +عليه بسبب الصغر صحيح ولا لأ طيب إذا قلنا هذا في حق + +198 +00:24:51,910 --> 00:24:56,460 +الصغير فإيه؟ فماذا عسنا أن نقول في حق المجنون نسأل + +199 +00:24:56,460 --> 00:25:01,080 +الله السلامة والعافية؟ فبالأولى لأن الصغير المميز + +200 +00:25:01,080 --> 00:25:06,820 +يعني يدرك بعض الإدراك لكن إيه؟ لكن المجنون عاديم + +201 +00:25:06,820 --> 00:25:13,940 +الإدراك فلإن منعنامنعنا تبرع الصبي الصغير فلأن + +202 +00:25:13,940 --> 00:25:20,360 +يكون تصرف المجنون ممنوع بالأولى، أليس كذلك؟ طيب، + +203 +00:25:20,360 --> 00:25:25,780 +هل يجوز تصرف المفلس رجل لحقته ديون استغرقت ماله + +204 +00:25:25,780 --> 00:25:26,460 +كلها؟ + +205 +00:25:29,050 --> 00:25:35,130 +عرض لنا في الطريق وأراد أن يهبنا، فهل هبته صحيحة؟ + +206 +00:25:35,130 --> 00:25:41,490 +أبدًا، وذلك أنه إذا وهب أو أعار، فإنه يتنفل على + +207 +00:25:41,490 --> 00:25:45,730 +حساب .. على حساب فريضة، ما هي الفريضة؟ ما أنت + +208 +00:25:45,730 --> 00:25:51,850 +تذكر؟ سد الدين، رد المال إلى أصحابه فريضة، فهل يجوز + +209 +00:25:51,850 --> 00:25:57,810 +للإنسان أن يؤثر وأن يقدم نافلة على حساب فريضة، إذا + +210 +00:25:57,810 --> 00:26:04,890 +كانت النافلة على حساب الفريضة وتفوتها؟ ها ركزنا + +211 +00:26:04,890 --> 00:26:10,550 +واضح الأمر؟ يعني لا يستقيم للمرء أن يقيم من الليل + +212 +00:26:10,550 --> 00:26:15,770 +إذا كان إيه؟ إذا كان يفوت عليه الفجرة صلاة الفجر + +213 +00:26:15,770 --> 00:26:20,890 +وهي فريضة ولا يجوز للإنسان أن يصوم النهار إذا كان + +214 +00:26:20,890 --> 00:26:25,650 +يقعده عن الجهاد في سبيل الله أو يضعف بنيته من أن + +215 +00:26:25,650 --> 00:26:31,570 +يواجه الأعداء بقوة واقتدار واضح الكلام؟ هو ذلك النص + +216 +00:26:31,570 --> 00:26:38,330 +ومنافلة وأن الجهاد والحالة هذه فريضة سيما إذا كان + +217 +00:26:38,330 --> 00:26:46,210 +جهادة دفع، إذا يا أخوات الطيبات لا يجوز لأحد أن + +218 +00:26:46,210 --> 00:26:50,750 +يعيرة وهو مفلس لأنه + +219 +00:26:50,750 --> 00:26:55,510 +كان ينبغي عليه بالأولى بدلا من أن يعيرة أو لأن + +220 +00:26:55,510 --> 00:27:00,410 +الإعارة هيبة منافع من أن يذهب ليؤدي أصحاب الحقوق + +221 +00:27:00,410 --> 00:27:06,480 +حقوقهم والسفيه المحجور عليه لسفة يعني الذي بلغ + +222 +00:27:06,480 --> 00:27:15,340 +رشيدا وانضم إلى شبيحة من السفهاء المجرمين فأثر على + +223 +00:27:15,340 --> 00:27:20,800 +سلوكه فبات لا يوقر المال ولا يحرص على تسلطه + +224 +00:27:20,800 --> 00:27:24,880 +واستخدام العقلاء + +225 +00:27:25,290 --> 00:27:31,370 +استخدام العقلاء والأوفياء فهذا الإنسان الذي طرأ + +226 +00:27:31,370 --> 00:27:35,950 +عليه السفاه القاضي + +227 +00:27:35,950 --> 00:27:42,350 +أو الإمام يحجر عليه وفي مقابل الأصح وليه يحجر عليه + +228 +00:27:42,350 --> 00:27:49,270 +إذا يكون محجورا عليه هل تصحوا تبرعاته؟ إذا يمكننا + +229 +00:27:49,270 --> 00:27:55,780 +الآن أن نفهم قول الإمام النووي رحمه الله تعالى صحة + +230 +00:27:55,780 --> 00:28:02,720 +تبرعه أن يكون .. أن يكون عاقلا، بالغا، رشيدا، أي + +231 +00:28:02,720 --> 00:28:09,060 +مصلحا لدينه ومصلحا لماله، وهذه القيود تخرج ماذا؟ + +232 +00:28:09,060 --> 00:28:14,040 +تخرج الصبي الصغير، وتخرج المجنونة، وتخرج السفيهة، + +233 +00:28:14,040 --> 00:28:20,390 +وتخرج السفيهة عفوا، وتخرج المفلسة كذلك قالوا من شرط + +234 +00:28:20,390 --> 00:28:26,590 +المعير أن يكون تبرعه ناجزا، أن يكون تبرعه ناجزا، + +235 +00:28:26,590 --> 00:28:31,610 +هذا طبعا هذه فائدة بالمناسبة يعني زائدة لو استغنين + +236 +00:28:31,610 --> 00:28:37,410 +عليها أو عنها، لا يضر الفهم، لا يتضرر الفهم عفوا + +237 +00:28:38,460 --> 00:28:43,760 +قال أن يكون ناجزا يريد أن يقول لنا بأن السفيها إذا + +238 +00:28:43,760 --> 00:28:49,640 +إيه إذا تبرع منع تنفيذ إيه تبرعه إذا أراد أن يعين + +239 +00:28:49,640 --> 00:28:58,540 +منع تنفيذ إعارته لكنه لكنه إذا برأ من السفة وعاد + +240 +00:28:58,540 --> 00:29:02,260 +عادت إليه عافية الرشادة + +241 +00:29:05,600 --> 00:29:13,200 +ألا يعود بعوض الرشادة الإذن له بالتصرف؟ واضح؟ فكان + +242 +00:29:13,200 --> 00:29:18,960 +هذا بمنزلة .. كان السفيه إذا أعار بمنزلة ماذا؟ + +243 +00:29:18,960 --> 00:29:27,530 +بمنزلة من كان تبرعه موقوفا غير نافذ ممنوع النفاذ + +244 +00:29:27,530 --> 00:29:36,050 +ريث ما يضرأ من سفهه ويدرك عافيته الرشد عند إذن إذا + +245 +00:29:36,050 --> 00:29:39,110 +أراد أن ينفذ + +246 +00:29:42,190 --> 00:29:49,810 +ما عزم على تبرعه، صح ذلك كمان، قال و .. و أيضًا أن + +247 +00:29:49,810 --> 00:29:55,450 +يكون المعير مختارًا، فلو أنا شخصًا أكره رجل و قال + +248 +00:29:55,450 --> 00:30:01,010 +إما أن تعيرني حقيبتك وإلا قتلتك، قال لأ، اتفضل يا + +249 +00:30:01,010 --> 00:30:07,300 +حقيبتي الآن هذا إكراه والإكراه يتسلط على الاختيار + +250 +00:30:07,300 --> 00:30:14,800 +فيفسده .. فيفسده .. أي نعم فإيه؟ فيكون .. اه فيكون + +251 +00:30:14,800 --> 00:30:22,120 +هذا ممن يفعل ال .. أي الفعل لا عن رضا ولا عن ايه؟ + +252 +00:30:22,120 --> 00:30:30,000 +عن طواعية والشارع الحكيم حكم على مثل هذه التصرفات + +253 +00:30:30,000 --> 00:30:36,800 +التي يبذلها المرء حال الإكراه وقد غاب عنها الرضا + +254 +00:30:36,800 --> 00:30:43,160 +بأنها باطلة في حديث ابن عباس رضي الله عنهما قال + +255 +00:30:43,160 --> 00:30:47,920 +قال رسول الله صلى الله عليه وسلم إن الله وضع عن + +256 +00:30:47,920 --> 00:30:54,220 +أمتي الخطأ والنسيانة ثم ماذا قال وما استكره عليه من + +257 +00:30:54,220 --> 00:31:00,420 +فوائد الحديث أن العمل حال الإكراه أن العمل حال + +258 +00:31:00,420 --> 00:31:12,160 +الإكراه ماذا باطل أذكر لكن ملحى أن رجلا كان يشتعر + +259 +00:31:12,160 --> 00:31:17,700 +العسل يعني كان يجن العسل قديما كان العسل غالبا ما + +260 +00:31:17,700 --> 00:31:23,340 +يكون في الكهوف والمغارات وعلى قمم الجبال وعلى رؤوس + +261 +00:31:23,340 --> 00:31:29,580 +الأشجار يعني لا يدركه المرء ولا يجنه إلا بصعاب + +262 +00:31:29,580 --> 00:31:37,040 +ومشاق اختار فأخذ هذا الرجل حباله وأوتاده وذهب + +263 +00:31:37,040 --> 00:31:38,260 +ليشتر العسل + +264 +00:31:41,300 --> 00:31:46,360 +فتبعته زوجته على حين غرة منه وهو لا يعلم فضرب + +265 +00:31:46,360 --> 00:31:51,480 +أوتاده ثم إيدلا حباله ونزل إلى البئر ليجني العسل + +266 +00:31:51,480 --> 00:31:57,200 +فعمدت زوجته إلى فم البئر وفي يمينها شفرة وقالت يا + +267 +00:31:57,200 --> 00:32:03,940 +أبا فلان إما أنت طلقني أو إيه أو أقطع الحبل يا أمة + +268 +00:32:03,940 --> 00:32:11,060 +الله يا فلانة يا أم ولادي يا كريمتي يا كده قالت إما + +269 +00:32:11,060 --> 00:32:20,060 +أن تطلقني أو أقطع الحبل قال أنت طالق الآن كأنه + +270 +00:32:20,060 --> 00:32:25,260 +أكلم وأحزن لا بد عسل ولا كذا رقي إلى فم البئر + +271 +00:32:25,260 --> 00:32:33,060 +ثانية واتى أمير المؤمنين عمر رضي الله عنه وذكر له + +272 +00:32:33,060 --> 00:32:39,900 +ما كان من زوجته فقال أمير المؤمنين إن طلاقك ليس + +273 +00:32:39,900 --> 00:32:48,760 +بشيء وهي ما زالت على عصمتك فتنفس السعداء فعاد إلى + +274 +00:32:48,760 --> 00:32:55,380 +زوجته وقال يعني إن الطلاق إيه إن الطلاق يعني باطل + +275 +00:32:55,380 --> 00:33:07,280 +ويمكن عاد أعطاها ما تستحق من علجة غزية طيب + +276 +00:33:07,280 --> 00:33:14,560 +إذا أن يكون مختارا هذا يعني اتضح لنا بعدها قال من + +277 +00:33:14,560 --> 00:33:21,140 +شروطه ملكه المنفعة من شروط المعير أن يكون مالكا + +278 +00:33:22,010 --> 00:33:26,270 +للمنفع يعني ماذا تفهمنا من هذا القيد أو من هذا + +279 +00:33:26,270 --> 00:33:30,970 +الشرط فهما أوليا أن لا تكون منفعا غيره براو عليك + +280 +00:33:30,970 --> 00:33:38,830 +أن لا يكون فضوليا يتصرف يتصرف في مال غيره وأن لا + +281 +00:33:38,830 --> 00:33:45,210 +يكون أن لا يكون أن لا تكون العين المعارة مسروقة أو + +282 +00:33:45,210 --> 00:33:51,840 +مغصوبة لأنه لا يملكها أليس كذلك؟ ثم أيضا يمكن أن + +283 +00:33:51,840 --> 00:34:05,860 +نقول بعد ذلك أن المعير أن المعير لا يملك المنفعة + +284 +00:34:05,860 --> 00:34:11,980 +على الأصح عند الشافعية ركزنا وهذا يعني سؤال مهم + +285 +00:34:11,980 --> 00:34:18,940 +يعني تنبهنا ربما يأتي في الامتحان المعيرة على الأصح + +286 +00:34:18,940 --> 00:34:28,080 +عند الشافعية لا يجوز له أن يعيرها، برأيكما لماذا؟ + +287 +00:34:28,080 --> 00:34:36,000 +قالوا لأن الإعارة عند الشافعية إباحة وليس تمليكًا + +288 +00:34:36,790 --> 00:34:45,430 +إباحة كإباحة من نزل عنده ضيف فقدّم له قِرًّا من طعام + +289 +00:34:45,430 --> 00:34:51,510 +أو شراب فإن القِرّ والطعام والشراب إباحة وليس + +290 +00:34:51,510 --> 00:34:57,410 +تمليكًا بمعنى ليس من حق الضيف أن يأخذ هذا الطعام + +291 +00:34:57,410 --> 00:35:03,810 +ويخرج خارج البيت ليتصدق به أو يهبه أو كذلك إذا + +292 +00:35:03,810 --> 00:35:09,770 +إيه.. يعني لأن كإيه.. ك.. ك مضيف لا يلزمني أن + +293 +00:35:09,770 --> 00:35:15,190 +أتصدق به ولا أن يحملني هذا على التصدق أو إيه على + +294 +00:35:15,190 --> 00:35:22,480 +إيه بذل المال هذا أو بذل الطعام ربما كان أه مثل + +295 +00:35:22,480 --> 00:35:28,200 +كمثل ذاك الصحابي الذي أطفأ السراج وقال لأهله علّل + +296 +00:35:28,200 --> 00:35:33,880 +الولد حتى ينام ولم يكن له ولا لزوجته عشاء وآثروا + +297 +00:35:33,880 --> 00:35:41,120 +بالطعام الضيف عندئذ يضيق صدر المضيف لو أن الضيف + +298 +00:35:41,120 --> 00:35:47,140 +تجرأ وأخذ المال ولم يطعمه وبذله للآخرين ولذلك + +299 +00:35:47,140 --> 00:35:53,260 +قالوا الطعام هو استباحة هو استباحة يعني أنا أذنت لك + +300 +00:35:53,260 --> 00:36:00,700 +أن تأكل من طعامي ومن شرابي حاجتك فهذا إيه؟ ليس + +301 +00:36:00,700 --> 00:36:07,560 +تمليكًا فالإعارة على الصحيح من أقوال الشافعية هو إباحة + +302 +00:36:07,560 --> 00:36:17,280 +وإذا كان إباحة فلا يجوز له أن يعيرها لأنه + +303 +00:36:17,280 --> 00:36:24,830 +إيه؟ لأنها إباحة لمنافعها، فلا يملكها حتى.. واحنا + +304 +00:36:24,830 --> 00:36:30,510 +قلنا الإعارة لا تصح إلا على من يملك.. يملك.. + +305 +00:36:30,510 --> 00:36:35,670 +يملك المنفعة، وهذا ليس مالكًا، إنما مستبيح للمنفعة + +306 +00:36:36,040 --> 00:36:44,580 +ولذلك قلنا كذلك الموقوف عليه لا يجوز أن يعير إلا + +307 +00:36:44,580 --> 00:36:50,660 +إذا كان الموقوف عليه ناضرا للوقف يعني حارسا وحافظا + +308 +00:36:50,660 --> 00:36:59,540 +للوقف وقائما على شؤونه أو أن يكون الموقوف عليه قد + +309 +00:36:59,540 --> 00:37:07,780 +استأذن الناظر في إعارة العين الموقوفة طيب + +310 +00:37:10,620 --> 00:37:16,820 +قال فيعير المستأجر إجارة صحيحة هذا ما بيناه آنفًا + +311 +00:37:16,820 --> 00:37:23,220 +فيعير المستأجر إجارة صحيحة ليش قيدها بالصحيحة لأن + +312 +00:37:23,220 --> 00:37:29,360 +الإجارة الباطلة لا تورثه ملكية المنفعة ولا تصح + +313 +00:37:29,360 --> 00:37:37,880 +إعارة إلا إذا كان المعير مالكًا للمنفعة تمام؟ + +314 +00:37:40,400 --> 00:37:47,660 +ثم قال ولا مستعير على الأصح ولا مستعير يعني لا + +315 +00:37:47,660 --> 00:37:55,120 +يجوز للمستعير أن يعير أن يؤجر عفوا أن يؤجر العين + +316 +00:37:55,120 --> 00:38:04,020 +المعارة برأي كنة لماذا لا يجوز للمستعير أن يؤجر + +317 +00:38:04,020 --> 00:38:08,440 +العين المعارة من تجيب إجابة صحيحة فلها درجة + +318 +00:38:22,250 --> 00:38:28,450 +لماذا لا يجوز للمستعير أن يؤجر العين المعارة؟ لأن + +319 +00:38:28,450 --> 00:38:31,850 +المعير هو أعارة المستعير، الإعارة هي المساعدة لكي + +320 +00:38:31,850 --> 00:38:36,110 +يقضي منها حاجة، ليس لأنه يأجرها ويستفيد منها بشكل + +321 +00:38:36,110 --> 00:38:41,150 +ما نعم شروط الإعارة أنه يردها للمعير، يعني هو + +322 +00:38:41,150 --> 00:38:52,140 +يأخذها لوقت محدد، يستفيد منها نعم نعم + +323 +00:38:52,140 --> 00:38:56,720 +طيب، + +324 +00:38:56,720 --> 00:39:02,840 +الحمد لله أن درجاتي لم تنتقص فبقيت إيه؟ فبقيت ليه؟ + +325 +00:39:02,840 --> 00:39:12,340 +يا بنات الطيبات يا بناتي الإجارة ميدانها غير ميدان + +326 +00:39:12,340 --> 00:39:19,390 +الإعارة الإجارة من العقود اللازمة والإعارة من + +327 +00:39:19,390 --> 00:39:29,770 +العقود الجائزة تأملنا لأن هذا والله موضع مهم ماذا + +328 +00:39:29,770 --> 00:39:36,730 +يراد باللزوم وماذا يراد بالجواز هنا؟ العقد اللازم + +329 +00:39:36,730 --> 00:39:42,610 +هو الذي إذا تم بين العاقدين في مجلس العقد وتفرقا لا + +330 +00:39:42,610 --> 00:39:48,270 +يملك أحدهم أن يفسخ العقد بإرادة منفردة لابد من + +331 +00:39:48,270 --> 00:39:52,290 +الاتفاق كما اتفقا على الإبرام أن يتفقا على الفسخ + +332 +00:39:52,290 --> 00:40:01,490 +ولذلك لو استأجر شخص متاعًا بأجرة معلومة وأجل معلوم + +333 +00:40:02,210 --> 00:40:10,510 +ثم كل منهما خلّى سبيل.. سبيل ما يملك لإهل صاحبه + +334 +00:40:10,510 --> 00:40:16,390 +وتفرقا من المجلس بات العقد عقد الإجارة لازما يعني + +335 +00:40:16,390 --> 00:40:19,970 +لو بعد ساعة أو ساعتين أو كذا أحدهم هات فالآخر قال + +336 +00:40:19,970 --> 00:40:25,040 +يا أخي أنا بدي أرجع من حق الرجل الآخر أن يرفض ولا + +337 +00:40:25,040 --> 00:40:33,280 +يملك الأول سلطة قضائية في أن يجبره على الإقالة + +338 +00:40:38,030 --> 00:40:42,170 +هذا هو معنى اللزوم أما الجواز فالإعارة من العقود + +339 +00:40:42,170 --> 00:40:46,870 +الجائزة يملك المعير أن يقول بعد تفرق العقد أن + +340 +00:40:46,870 --> 00:40:51,430 +يهاتف المستعير ويقول يا أخي رد إلي العين وخذ إيه + +341 +00:40:51,430 --> 00:40:56,370 +رد إلي العين بدأ لي أني بحاجة لها ويمكن للمستعير + +342 +00:40:56,370 --> 00:41:02,290 +بعد عشر دقائق يقول والله بدأ لي الاقتناء عنها فخذ + +343 +00:41:02,290 --> 00:41:07,000 +إيه واضح الأمر الآن لو أنا استعرت هذا الجهاز لو + +344 +00:41:07,000 --> 00:41:12,940 +استعرت هذا الجهاز الإعارة مطلقة، يعني ليس لها وقت + +345 +00:41:12,940 --> 00:41:17,880 +محدد، يمكن أن تكون الإعارة لحظة ويمكن أن تمتد إلى + +346 +00:41:17,880 --> 00:41:21,660 +أيام، إلى شهر، شهرين، ثلاثة، الإجارة لا تصح إلا + +347 +00:41:21,660 --> 00:41:25,680 +أن تكون معلومة الأجل، صحيح؟ لفرض إن أنا استعرتها + +348 +00:41:25,680 --> 00:41:29,780 +من بنتي هذه هذا الجهاز، وبعدين روحت أجرته لعشرة + +349 +00:41:29,780 --> 00:41:33,760 +أيام، بعد ما أجرته وأخذت ثمنه، بعد مصي عجلة، + +350 +00:41:33,760 --> 00:41:40,950 +اعطيني يا شيخي الجهاز من حقها أن تقول لكن الآن ليس + +351 +00:41:40,950 --> 00:41:46,130 +من حقي أن أسترد لأن العقد عقد الإجارة لازم وعند + +352 +00:41:46,130 --> 00:41:51,730 +إذن تحدث الخصومات سبحانك اللهم وبحمدك أشهد أن لا + +353 +00:41:51,730 --> 00:41:56,050 +إله إلا أنت نستغفرك ونأتوب إليك diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/hLwLIkNRBks_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/hLwLIkNRBks_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..f648e34ba926970074fa9d76489c18e705e95999 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/hLwLIkNRBks_postprocess.srt @@ -0,0 +1,1412 @@ +1 +00:00:21,180 --> 00:00:25,980 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,980 --> 00:00:31,620 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:31,620 --> 00:00:37,640 +فلا مضل لها و من يضل فلا هادي لها و أشهد أن لا إله + +4 +00:00:37,640 --> 00:00:43,360 +إلا الله وحده لا شريك لها و أشهد أن محمدا عبده و + +5 +00:00:43,360 --> 00:00:47,700 +رسوله و بعد نتابع الحديث عن أحكام العالية + +6 +00:00:50,130 --> 00:01:01,390 +أما عن حكمها فقد اختلف العلماء فيه فمن قائل بأنها + +7 +00:01:01,390 --> 00:01:16,810 +منذوبة وعليه مذهب الجمهور ومن قائل بأنها واجبة وبه + +8 +00:01:16,810 --> 00:01:26,250 +قال الحنفيةأما الذين قالوا هي مندوبة استدلوا بأدلة + +9 +00:01:26,250 --> 00:01:34,270 +أهمها حديث طلحة بن عبيد الله رضي الله عنه قال جاء + +10 +00:01:34,270 --> 00:01:40,750 +رجل من أهل نجد ثائر الرأس + +11 +00:01:45,620 --> 00:01:51,000 +جاء إلى النبي صلى الله عليه وسلم نسمع دوي صوته ولا + +12 +00:01:51,000 --> 00:01:58,280 +نعقل ما يقول فسأل النبي صلى الله عليه وسلم عن + +13 +00:01:58,280 --> 00:02:05,600 +الإسلام فقال النبي صلى الله عليه وسلم خمس صلوات في + +14 +00:02:05,600 --> 00:02:13,550 +كل يوم وليلةقال هل علي غيرها قال لا إلا أنت الطوعى + +15 +00:02:13,550 --> 00:02:21,930 +وذكر له الزكاة وذكر له الزكاة قال هل علي غيرها قال + +16 +00:02:21,930 --> 00:02:29,850 +لا إلا أنت الطوعى وذكر تمام الحديث من فوائد الحديث + +17 +00:02:29,850 --> 00:02:35,890 +أن النبي صلى الله عليه وسلم قصر + +18 +00:02:37,830 --> 00:02:45,470 +الفريضة المالية على الذكاء وهذا يعني أن كل .. كل + +19 +00:02:45,470 --> 00:02:54,670 +ما سوى الذكاء مما يتعلق بالمالبذلًا وانفاقًا سواء + +20 +00:02:54,670 --> 00:03:02,930 +كان الانفاق يتعلق بالأعيان أو كان يتعلق بالمنافع + +21 +00:03:02,930 --> 00:03:12,670 +فإنه سنة منذوبة وليست فريضة لازمة واضح؟ واضح يا + +22 +00:03:12,670 --> 00:03:21,580 +بناتي؟ إذا لما قصر النبي صلى الله عليه وسلمالفريضة + +23 +00:03:21,580 --> 00:03:27,900 +المالية على الذكاء دل على أن كل مال يبذله المرء + +24 +00:03:27,900 --> 00:03:33,400 +ابتغاء مرضاة الله مما سوى الذكاء فإنه ليس بفرض + +25 +00:03:33,400 --> 00:03:43,280 +وإذا كان خارجا عن الوجوب وعن الفرضية فهذا يعني أنه + +26 +00:03:43,280 --> 00:03:50,350 +مندوب إليهولا يُعقل أن يكون مباحا فقط مادام أنه + +27 +00:03:50,350 --> 00:04:00,050 +يبذله وبقصد القربى من الله سبحانه وتعالى فهذا يعني + +28 +00:04:00,050 --> 00:04:08,710 +يلحق بالعبادة ولذلك فهو مندوب إليه ومما + +29 +00:04:08,710 --> 00:04:10,850 +يُستدل به أيضا على + +30 +00:04:13,750 --> 00:04:21,950 +الندب والاستحباب حديثه عبدالواحد بن أيمنه رحمه + +31 +00:04:21,950 --> 00:04:27,850 +الله قال حدثني أبي رحمه الله قال دخلت على عائشة + +32 +00:04:27,850 --> 00:04:34,550 +رضي الله عنها وعندها جارية لها عليها ذرع قطن ثمنه + +33 +00:04:34,550 --> 00:04:41,480 +خمسة دراهمةقالت ارفع بصرك إلى جاريتي انظر إليها + +34 +00:04:41,480 --> 00:04:48,440 +فإنها تزهى على أن تلبسه في البيت وقد كان لي منهن + +35 +00:04:48,440 --> 00:04:54,820 +درع على عهد رسول الله صلى الله عليه وسلم ما كانت + +36 +00:04:54,820 --> 00:05:03,000 +امرأة تقين بالمدينة إلا أرسلت إلي تستعيره هذا + +37 +00:05:03,000 --> 00:05:08,930 +الدرعالذي كان عند عائشة رضي الله عنها ما كانت + +38 +00:05:08,930 --> 00:05:17,150 +امرأة تقينه يعني تزف إلى زوجها إلا و أرسلت إلى أم + +39 +00:05:17,150 --> 00:05:24,490 +المؤمنين عائشة تستعيره من عندها تستعيره من عندها + +40 +00:05:24,490 --> 00:05:34,280 +فهذا ظاهر أنه بذل حسنوأنه بذل إرفاق ومساعدة بذل + +41 +00:05:34,280 --> 00:05:41,300 +تيسير وإكرام وهذا .. وهذا إذا خرج عن الفريضة بحديث + +42 +00:05:41,300 --> 00:05:49,260 +طلحته فإنه لا أقل من إيه من أن يقال فيه بأنه مندوب + +43 +00:05:49,260 --> 00:05:57,640 +إليهوأما الحنفية الذين قالوا بأن حكم العارية على + +44 +00:05:57,640 --> 00:06:04,860 +الوجوب فقد استدلوا بحديث جابر رضي أو قبل الحديث + +45 +00:06:04,860 --> 00:06:11,600 +استدلوا بقوله تعالى فويل للمصلين الذين هم عن + +46 +00:06:11,600 --> 00:06:20,830 +صلاتهم ساهون الذين هم يراؤون ويمنعون الماعوناعتصدر + +47 +00:06:20,830 --> 00:06:30,530 +السياق بقوله تعالى فويل وهو إما أنه واد في جهنم أو + +48 +00:06:30,530 --> 00:06:36,510 +أنه يعني قول + +49 +00:06:36,510 --> 00:06:44,240 +يفيد الوعيد والتهديدوأيام ما كان إن كان واديا في + +50 +00:06:44,240 --> 00:06:51,140 +جهنم أو يقصد منه التهديد والوعيد فهذا لا يكون إلا + +51 +00:06:51,140 --> 00:06:58,840 +على ترك واجب أو فعل محرم وقد ذكره الله جل وعلا في + +52 +00:06:58,840 --> 00:07:07,280 +سياق وذكر بعده مذكورات ذكر بعده مذكورات فهذا يرشد + +53 +00:07:07,280 --> 00:07:14,180 +بدلالة الإيمانأن الجرأة + +54 +00:07:14,180 --> 00:07:24,380 +على تلك المذكورات تضييعًا أو غير ذلك فإن عقوبتها + +55 +00:07:24,380 --> 00:07:27,500 +تعرض + +56 +00:07:27,500 --> 00:07:33,880 +الإنسان إلى عذاب جهنم أو تعرضه إلى وعيد الجبار + +57 +00:07:33,880 --> 00:07:41,950 +تبارك وتعالىومن جملة المذكورة بعدها قوله الاذين + +58 +00:07:41,950 --> 00:07:50,590 +يمنعون الماعون وقد بينا آنفا بأن السلف أول قوله + +59 +00:07:50,590 --> 00:07:59,700 +تعالى ويمنعون الماعون أولهافي الإعارة إذا المرء + +60 +00:07:59,700 --> 00:08:11,060 +منع عاريته القدرة أو الدلو أو الثوبة أو الظهر من + +61 +00:08:11,060 --> 00:08:18,360 +من يحتاج إليه أو منعه عن من يحتاج إليه من المسلمين + +62 +00:08:19,790 --> 00:08:25,450 +إذا خلاصة الكلام وجه الدلالة من الآية لولا أن + +63 +00:08:25,450 --> 00:08:33,730 +العارية تواجبة لم استحق من يمنعها الوعيدة أو + +64 +00:08:33,730 --> 00:08:41,350 +التحريق بالنار في واد من أوذيتها عياذا بالله من + +65 +00:08:41,350 --> 00:08:48,490 +الناروأما من السنة فقد استدل الحنفية بحديث جابر + +66 +00:08:48,490 --> 00:08:56,230 +رضي الله عنهما عن النبي صلى الله عليه وسلم قال ما + +67 +00:08:56,230 --> 00:09:02,770 +من صاحب إبل ولا بقر ولا غنم لا يؤدي حقها إلا أقعد + +68 +00:09:02,770 --> 00:09:11,210 +لهايوم القيامة بقاع قرقر تطأه ذات الظلف بظلفها، + +69 +00:09:11,210 --> 00:09:17,670 +وتنطحه ذات القرن بقرنها، ليس فيها يومئذ جماء ولا + +70 +00:09:17,670 --> 00:09:23,890 +مكسورة القرنقلنا يا رسول الله وما حقها، هنا وجه + +71 +00:09:23,890 --> 00:09:30,990 +الدلالة، قال اطراق فحلها، اطراق فحلها، وإعارة + +72 +00:09:30,990 --> 00:09:38,610 +دلوها، وإعارة دلوها، ومنيحتها، وحلبها على الماء، + +73 +00:09:38,610 --> 00:09:45,040 +وحمل عليها في سبيل اللهوذكرها الحديث، إذا واضح من + +74 +00:09:45,040 --> 00:09:52,580 +جملة المذكورات قال وإعارة دلوها، إذا ذكروا الوعيد + +75 +00:09:52,580 --> 00:10:03,270 +أولا ثم ذكروابعض .. بعض صناعي المعروف ثانيا يدل + +76 +00:10:03,270 --> 00:10:10,270 +على أن الإنسان إذا قعد عن هذه .. عن هذه الأعمال + +77 +00:10:10,270 --> 00:10:16,890 +الخيرة فإنه يعرض نفسه لعذاب الجبار تبارك وتعالى + +78 +00:10:16,890 --> 00:10:22,710 +يوم القيامة فإنه يعرض نفسه لعذاب الجبار لأن هذه + +79 +00:10:22,710 --> 00:10:29,350 +المذكوراتيتعلق بها حق الله سبحانه فإن أنت منعتها + +80 +00:10:29,350 --> 00:10:36,450 +فقد منعت حق الله فيها فإذا منع الحق الله جل وعلا + +81 +00:10:36,450 --> 00:10:45,170 +في هذه المذكورات عرض نفسه لعذاب الجبار يوم القيامة + +82 +00:10:45,170 --> 00:10:48,330 +وهو أنه يقعد + +83 +00:10:50,360 --> 00:11:00,200 +يوم القيامة بالإبل وبالبقر وبالغنم بقاع قرقر تطأه + +84 +00:11:00,200 --> 00:11:10,260 +هذه البهائم إن كانت جمالا تطأه بخفافها وإن كانت + +85 +00:11:10,260 --> 00:11:18,010 +بقرا أو شياها الله جل وعلا يخلقها تامة كاملةليس + +86 +00:11:18,010 --> 00:11:24,990 +فيها جمّاء أي جلحاء لا قرن لها وليس فيها مكسورة + +87 +00:11:24,990 --> 00:11:33,990 +القرن بل كل بقرة وكل شات انتظم لها تمام الخلق بما + +88 +00:11:33,990 --> 00:11:42,610 +في ذلك القرنان فإنه أبلغ في الزجري وأعظم في + +89 +00:11:42,610 --> 00:11:48,210 +العقوبة والعياذ باللهونقول كما يقول العلماء لا + +90 +00:11:48,210 --> 00:11:56,390 +عقوبة إلا على ترك واجب أو فعل محرم فلولا أن إعارة + +91 +00:11:56,390 --> 00:12:03,050 +الدلوي وما على شاكلته من صناع المعروف لولا أنه + +92 +00:12:03,050 --> 00:12:11,930 +واجب لم استحق من يمنعه عن من يحتاجه العذابالذي + +93 +00:12:11,930 --> 00:12:22,070 +ذكره النبي ﷺ بوحي من ربه نقول في الاستدلال من + +94 +00:12:22,070 --> 00:12:31,270 +الآية والحديث نظر فإن هما محمولان على الزجر وليس + +95 +00:12:31,270 --> 00:12:40,090 +على تحقيق الوعيد على الحقيقة فإن أدلة الشارعيمضى + +96 +00:12:40,090 --> 00:12:46,750 +بعض منها يقصد منه الزجر ولا يقصد منه حقيقة الفعل + +97 +00:12:46,750 --> 00:12:53,870 +من ذلك قول النبي صلى الله عليه وسلم سباب المسلم + +98 +00:12:53,870 --> 00:13:04,350 +فسوق وقتاله كفر فهل إذا اقتتل المسلمانيعد قتالهما + +99 +00:13:04,350 --> 00:13:11,850 +كفرا و رذة لا أحد من العلماء يقول هذا لكن الحديث + +100 +00:13:11,850 --> 00:13:18,910 +قد ذُكر على سبيل الزجر قد ذُكر على سبيل الزجر أو + +101 +00:13:18,910 --> 00:13:27,460 +أن الاقتتال الاقتتال المسلمهذا شعبة من شعب الكفار + +102 +00:13:27,460 --> 00:13:33,940 +فإن الكفار وحدهم هم الذين يقصدون إلى قتال المسلمين + +103 +00:13:33,940 --> 00:13:41,720 +فكأن هذا المسلم بلغ من قسوة القلب التي + +104 +00:13:41,720 --> 00:13:49,320 +دفعته أن يقاتل أخاه ما كان قد بلغ الكافرين من قسوة + +105 +00:13:49,320 --> 00:13:55,210 +قلوبهم والعياذ باللهمن ذلك أيضًا قوله صلى الله + +106 +00:13:55,210 --> 00:14:01,870 +عليه وسلم لقد هممت أن آمر رجلًا آه فيؤذن للصلاة + +107 +00:14:01,870 --> 00:14:11,510 +وإيه و .. وأن يأم الناس وإيه وأن قلبوا إلى .. إلى + +108 +00:14:11,510 --> 00:14:20,230 +أناس يتخلفون عن الجمعات فأحرق عليهم بيوتهمأو كما + +109 +00:14:20,230 --> 00:14:25,990 +قال صلى الله عليه وسلم فريق من العلماء قالوا إن + +110 +00:14:25,990 --> 00:14:31,590 +النبي صلى الله عليه وسلم هم ولم يفعل هم ولم يفعل + +111 +00:14:31,590 --> 00:14:38,980 +ولم يثبت عنه قط أنه حرقعلى من يقعد عن صلاة الجماعة + +112 +00:14:38,980 --> 00:14:47,800 +أنه حرق عليهم بيوتهم لم يثبت قط أنه فعل ذلك ﷺ إذا + +113 +00:14:47,800 --> 00:14:53,440 +هم ولم يفعل فحملوا هذا على الزجر على الزجر وعلى + +114 +00:14:53,440 --> 00:14:58,980 +التخويف حتى يبادر الناس إلى شعيرة الصلاة أي إلى + +115 +00:14:58,980 --> 00:15:06,340 +أدائها جماعة في المساجد والجوامع الكبيرةأما عن + +116 +00:15:06,340 --> 00:15:14,080 +أركانها فالعارية أربعة أركان معير + +117 +00:15:14,080 --> 00:15:23,820 +ومستعير ومعار وصيغة للعارية أربعة أركان معير + +118 +00:15:23,820 --> 00:15:29,780 +ومستعير ومعار وصيغة + +119 +00:15:30,440 --> 00:15:38,880 +بدأ العلماء يحدثوننا عن ركن من هذه الأركان الأربعة + +120 +00:15:38,880 --> 00:15:44,060 +وبدأوا الحديثة عن ركن المعير المعير من هو يا + +121 +00:15:44,060 --> 00:15:50,200 +بناتي؟ هو الذي يملك المنفعة المعير هو الذي يملك + +122 +00:15:50,200 --> 00:15:56,560 +المنفعة وأرجو أن تتأملن في ما أقول المعير هو الذي + +123 +00:15:56,560 --> 00:16:04,530 +يملك المنفعةلماذا لم أقصره على من يملك العين؟ لأنه + +124 +00:16:04,530 --> 00:16:10,510 +ليس بالضرورة أن يكون كل من يملك المنفعة مالكا + +125 +00:16:10,510 --> 00:16:21,370 +للعين إذا دائرة الإعارة واسعة فإنها ممكنة في حق من + +126 +00:16:21,370 --> 00:16:27,010 +يملك العين فإذا ملك المرء العين ملك منافعها، أليس + +127 +00:16:27,010 --> 00:16:39,820 +كذلك؟ثم أيضًا هي متحققة أيضًا في من استأجر العين + +128 +00:16:39,820 --> 00:16:48,760 +إجارة صحيحةإذا استأجر المرء متاعا بعقد إجارة صحيح + +129 +00:16:48,760 --> 00:16:55,020 +أليس العقد يخوله + +130 +00:16:55,020 --> 00:17:02,080 +أن يملك منافع ما استأجره فإذا ملك المنافع جاز له + +131 +00:17:02,080 --> 00:17:12,770 +أن يعيرها بالمجان ثم أيضا أعيد ثم أيضا أعيدأبشري + +132 +00:17:12,770 --> 00:17:20,990 +قلنا الإعارة تصدق في من يملك العين لأن الذي يملك + +133 +00:17:20,990 --> 00:17:31,950 +العين يملك إعارتها إذا شاء وكذلك المستأجر + +134 +00:17:31,950 --> 00:17:40,500 +المستأجرللمتاع أو للعين إذا استأجره بعقد إجارة + +135 +00:17:40,500 --> 00:17:48,360 +صحيح، ليش قيدته بالعقد الصحيح؟ لأن العقد الباطلفي + +136 +00:17:48,360 --> 00:17:56,120 +ميزان الشريعة كصراب بقيعة ولا تترتب عليه آثاره + +137 +00:17:56,120 --> 00:18:02,260 +يعني لا يجوز أن يكون سببًا في نقل الملكية نقل + +138 +00:18:02,260 --> 00:18:08,440 +منافع العين إلى المستأجر ونقل الأجرة العوض الثمن + +139 +00:18:08,440 --> 00:18:14,390 +إلى المؤجر لا يجوز بل يجب عليه مترادإذا كان العقد + +140 +00:18:14,390 --> 00:18:19,170 +فاسدا، ينبغي على المستأجر أن يرد العين المؤجرة + +141 +00:18:19,170 --> 00:18:24,930 +وينبغي على المؤجر أن يرد الثمن، ثمن المنافع التي + +142 +00:18:24,930 --> 00:18:31,410 +أخذ، واضح الأمر؟ ولذلك من ملك أو من أخذ شيئا + +143 +00:18:34,270 --> 00:18:40,290 +بعقد إجارة فاسد هو لا يملك المنافع ويجب عليه أن + +144 +00:18:40,290 --> 00:18:49,270 +يرد العين المؤجرة فإذا لم يملك بنفسه المنافع فهل + +145 +00:18:49,270 --> 00:18:55,600 +يجوز أن يملكها لغيره؟يعني يجري على ألسنتنا و ألسنة + +146 +00:18:55,600 --> 00:19:00,340 +العقلاء قول القائل فاقد الشيء لا يعطيه أنت لا + +147 +00:19:00,340 --> 00:19:05,300 +تملكين طعاما، أنا لك أن تتصدقي بالطعام؟ ابتداء أن + +148 +00:19:05,300 --> 00:19:11,280 +أنت لا تملكين شيئا، فكيف ستتصدقين وليس عندك شيء؟ + +149 +00:19:11,280 --> 00:19:17,700 +وهذا الذي استأجر بعقد إيجارة فاسدة، هو لا يملك + +150 +00:19:17,700 --> 00:19:19,520 +المنافع، فكيف + +151 +00:19:22,010 --> 00:19:28,410 +يعني يحصل أن يملكها لغيره فهذا ممتنع من أجل ذلك + +152 +00:19:28,410 --> 00:19:33,650 +اشترطنا أن يكون عقد الإجارة عقدا صحيحا لأن العقدة + +153 +00:19:33,650 --> 00:19:39,370 +الصحيحة وحده هو الذي هو الذي يورثه أو يثمر الملكية + +154 +00:19:39,370 --> 00:19:48,190 +الملكية المنفعة للمستأجر وملكية الأجرة لمن؟ للمؤجر + +155 +00:19:48,190 --> 00:19:59,520 +لإيه للمؤجر؟إذا عندما يستأجر المرء مثلا عينا، + +156 +00:19:59,520 --> 00:20:05,820 +متاعا، حقيبة، مقعدا، منضبة، أي شيء مما لا يستهلك + +157 +00:20:05,820 --> 00:20:11,280 +إذا استأجره بعقد إيجارة صحيح أليس يملك منافعه + +158 +00:20:11,280 --> 00:20:18,340 +المدة التي حددت في العقد فإذا كان مالكا للمنافعألا + +159 +00:20:18,340 --> 00:20:28,470 +يستطيع أن يهبها أو أن يعيرها لمن يشاء؟ أجبننيكذلك + +160 +00:20:28,470 --> 00:20:37,510 +أيضًا فإن الإعارة يمكن أن تحصل من الموصى له الموصى + +161 +00:20:37,510 --> 00:20:48,630 +له إذا باتت الوصية بموت الموصى ملكًا له وباتت تحت + +162 +00:20:48,630 --> 00:20:56,210 +يدهفإنه يملك عينها ويملك منفعتها، أليس كذلك؟ عندئذ + +163 +00:20:56,210 --> 00:21:02,950 +أليس يجوز أن يعيرها أو أن يهبها لمن يشاء؟ بلى، + +164 +00:21:02,950 --> 00:21:08,860 +يجوز ذلك، أعود إلى المعيرطبعا ما ذكرناه يخدمنا في + +165 +00:21:08,860 --> 00:21:14,700 +فهم ما تسمعنا من كلام العلماء فالأول المعير وهو من + +166 +00:21:14,700 --> 00:21:23,640 +يملك المنفع الآن بدأ لكنا حكمة قول العلماء المعير + +167 +00:21:23,640 --> 00:21:28,360 +من يملك المنفع ليش؟ لأننا لو قلنا من يملك العين + +168 +00:21:28,360 --> 00:21:34,920 +عند إذنكأننا .. كأننا أبطلنا إعارة المستأجر + +169 +00:21:34,920 --> 00:21:40,500 +وأبطلنا إعارة الموصلة له ولا أحد يقول بهذا، الكل + +170 +00:21:40,500 --> 00:21:46,600 +يقول يجوز للمستأجري إذا استأجر بعقد صحيح أن يعير + +171 +00:21:47,740 --> 00:21:53,800 +أيوة، أن يعيرة منافع العين المؤجرة، ويجوز للموصى + +172 +00:21:53,800 --> 00:21:59,560 +له أن يعيرة أيه؟ أن يعيرة الوأيه؟ المتاع الذي أوصي + +173 +00:21:59,560 --> 00:22:02,300 +له به، واضح الكلام؟ + +174 +00:22:06,200 --> 00:22:12,580 +قال لأن الإعارة ترد على المنفعة دون العين فيجوز + +175 +00:22:12,580 --> 00:22:18,960 +للمستأجر أن يعير لأنه يملك المنفع ولموصله بخدمة + +176 +00:22:18,960 --> 00:22:25,800 +عبد أو سكنادار ونحوهما أن يعيرهما وليس للمستعير أن + +177 +00:22:25,800 --> 00:22:32,820 +يعير على الصحيح ولكن له أن يستوفي المنفعة لنفسه + +178 +00:22:32,820 --> 00:22:42,410 +بوكيلههذه الجزئية نرجعها إلى إيه؟ إلى ما بعد قليل + +179 +00:22:42,410 --> 00:22:48,010 +إن شاء الله حتى نتلاشى التكرار لكن احفظنا على أن + +180 +00:22:48,010 --> 00:22:54,210 +المعيرة على أن المستعرف على أن المستعيرة على الأصح + +181 +00:22:54,210 --> 00:23:01,690 +عند الشافعية لا يصح أو لا يجوز له أن يعيرة العين + +182 +00:23:01,690 --> 00:23:09,900 +المعارض واضح الكلام؟ثم قال شرط المعير هذا كلام + +183 +00:23:09,900 --> 00:23:17,220 +الإمام النووي أريد أن أقرأه عليكم ثم أتبعه بالبيان + +184 +00:23:17,220 --> 00:23:23,640 +كلام الإمام النووي رحمه الله قال شرط المعير شرط + +185 +00:23:23,640 --> 00:23:33,790 +المعير صحة تبرعه وملكه المنفعة فيعيرمستأجر لا + +186 +00:23:33,790 --> 00:23:42,910 +مستعير على الصحيح وله أن يستنيب من يستوفي المنفعة + +187 +00:23:42,910 --> 00:23:51,270 +له هذا كلام المات كلام الإمام النووي لذلك اختصاره + +188 +00:23:51,270 --> 00:23:58,410 +الشديد يكاد يمنعنا أن نفهم المراد على تمام وإلي + +189 +00:23:58,410 --> 00:24:06,540 +كلنابيان كلامه جملة جملة قوله من شرط المعين صحة + +190 +00:24:06,540 --> 00:24:14,740 +تبرعه أريد أن أسألكممن ذالذى يصح تبرعه؟ سؤالى هل + +191 +00:24:14,740 --> 00:24:20,080 +يصح تبرع الصغير؟ يعني لو ايه لو صغير في سن سبعة + +192 +00:24:20,080 --> 00:24:24,080 +سنين تمان سنين اعطاكى وانت فى الطريق الى الجامعة + +193 +00:24:24,080 --> 00:24:28,000 +متين شاكل قال يا أختي فالله خدى هذه المتين شاكل + +194 +00:24:28,000 --> 00:24:33,150 +اليك بتجوز تاخديها؟وذلك أنه صغير وليس أهلا + +195 +00:24:33,150 --> 00:24:39,070 +للتبرعات وإذا كان هذا المال مال نفسه فإنه يصنفه من + +196 +00:24:39,070 --> 00:24:46,250 +الأفعال الضارة في ماليته ولذلك هو من أصناف المحجور + +197 +00:24:46,250 --> 00:24:51,910 +عليه بسبب الصغر صحيح ولا لأ طيب إذا قلنا هذا في حق + +198 +00:24:51,910 --> 00:24:56,460 +الصغيرفإيه؟ فماذا عسنا أن نقول في حق المجنون نسأل + +199 +00:24:56,460 --> 00:25:01,080 +الله السلامة والعافية؟ فبالأولى لأن الصغير المميز + +200 +00:25:01,080 --> 00:25:06,820 +يعني يدرك بعض الإدراك لكن إيه؟ لكن المجنون عاديم + +201 +00:25:06,820 --> 00:25:13,940 +الإدراك فلإن منعنامنعنا تبرع الصبي الصغير فلأن + +202 +00:25:13,940 --> 00:25:20,360 +يكون تصرف المجنون ممنوع بالأولى، أليس كذلك؟ طيب، + +203 +00:25:20,360 --> 00:25:25,780 +هل يجوز تصرف المفلس رجل لحقته ديون استغرقت ماله + +204 +00:25:25,780 --> 00:25:26,460 +كلها؟ + +205 +00:25:29,050 --> 00:25:35,130 +عرض لنا في الطريق وأراد أن يهبنا، فهل هبته صحيحة؟ + +206 +00:25:35,130 --> 00:25:41,490 +أبدًا، وذلك أنه إذا وهب أو أعار، فإنه يتنفل على + +207 +00:25:41,490 --> 00:25:45,730 +حساب .. على حساب فريضة، ما هي الفريضة؟ ما أنت + +208 +00:25:45,730 --> 00:25:51,850 +تذكر؟سد الدين، رد المال إلى أصحابه فريضة، فهل يجوز + +209 +00:25:51,850 --> 00:25:57,810 +للإنسان أن يؤثر وأن يقدم نافلة على حساب فريضة، إذا + +210 +00:25:57,810 --> 00:26:04,890 +كانت النافلة على حساب الفريضة وتفوتها؟ها ركزنا + +211 +00:26:04,890 --> 00:26:10,550 +واضح الأمر؟ يعني لا يستقيم للمرء أن يقيم من الليل + +212 +00:26:10,550 --> 00:26:15,770 +إذا كان إيه؟ إذا كان يفوت عليه الفجرة صلاة الفجر + +213 +00:26:15,770 --> 00:26:20,890 +وهي فريضة ولا يجوز للإنسان أن يصوم النهار إذا كان + +214 +00:26:20,890 --> 00:26:25,650 +يقعده عن الجهاد في سبيل الله أو يضعف بنيته من أن + +215 +00:26:25,650 --> 00:26:31,570 +يواجه الأعداء بقوة واقتدارواضح الكلام؟ هو ذلك النص + +216 +00:26:31,570 --> 00:26:38,330 +ومنافلة وأن الجهاد والحالة هذه فريضة سيما إذا كان + +217 +00:26:38,330 --> 00:26:46,210 +جهادة دفع، إذا يا أخوات الطيباتلا يجوز لأحد أن + +218 +00:26:46,210 --> 00:26:50,750 +يعيرة وهو مفلس لأنه + +219 +00:26:50,750 --> 00:26:55,510 +كان ينبغي عليه بالأولى بدلا من أن يعيرة أو لأن + +220 +00:26:55,510 --> 00:27:00,410 +الإعارة هيبة منافع من أن يذهب ليؤدي أصحاب الحقوق + +221 +00:27:00,410 --> 00:27:06,480 +حقوقهموالسفيه المحجور عليه لسفة يعني الذي بلغ + +222 +00:27:06,480 --> 00:27:15,340 +رشيدا وانضم إلى شبيحة من السفهاء المجرمين فأثر على + +223 +00:27:15,340 --> 00:27:20,800 +سلوكه فبات لا يوقر المال ولا يحرص على تسلطه + +224 +00:27:20,800 --> 00:27:24,880 +واستخدام العقلاء + +225 +00:27:25,290 --> 00:27:31,370 +استخدام العقلاء والأوفياء فهذا الإنسان الذي طرأ + +226 +00:27:31,370 --> 00:27:35,950 +عليه السفاه القاضي + +227 +00:27:35,950 --> 00:27:42,350 +أو الإمام يحجر عليه وفي مقابل الأصح وليه يحجر عليه + +228 +00:27:42,350 --> 00:27:49,270 +إذا يكون محجورا عليه هل تصحوا تبرعاته؟ إذا يمكننا + +229 +00:27:49,270 --> 00:27:55,780 +الآن أن نفهم قول الإمام النووي رحمه الله تعالىصحة + +230 +00:27:55,780 --> 00:28:02,720 +تبرعه أن يكون .. أن يكون عاقلا، بالغا، رشيدا، أي + +231 +00:28:02,720 --> 00:28:09,060 +مصلحا لدينه ومصلحا لماله، وهذه القيود تخرج ماذا؟ + +232 +00:28:09,060 --> 00:28:14,040 +تخرج الصبي الصغير، وتخرج المجنونة، وتخرج السفيهة، + +233 +00:28:14,040 --> 00:28:20,390 +وتخرج السفيهة عفوا، وتخرج المفلسة كذلكقالوا من شرط + +234 +00:28:20,390 --> 00:28:26,590 +المعير أن يكون تبرعه ناجزا، أن يكون تبرعه ناجزا، + +235 +00:28:26,590 --> 00:28:31,610 +هذا طبعا هذه فائدة بالمناسبة يعني زائدة لو استغنين + +236 +00:28:31,610 --> 00:28:37,410 +عليها أو عنها، لا يضر الفهم، لا يتضرر الفهم عفوا + +237 +00:28:38,460 --> 00:28:43,760 +قال أن يكون ناجزا يريد أن يقول لنا بأن السفيها إذا + +238 +00:28:43,760 --> 00:28:49,640 +إيه إذا تبرع منع تنفيذ إيه تبرعه إذا أراد أن يعين + +239 +00:28:49,640 --> 00:28:58,540 +منع تنفيذ إعارته لكنه لكنه إذا برأ من السفة وعاد + +240 +00:28:58,540 --> 00:29:02,260 +عادت إليه عافية الرشادة + +241 +00:29:05,600 --> 00:29:13,200 +ألا يعود بعوض الرشادة الإذن له بالتصرف؟ واضح؟ فكان + +242 +00:29:13,200 --> 00:29:18,960 +هذا بمنزلة .. كان السفيه إذا أعار بمنزلة ماذا؟ + +243 +00:29:18,960 --> 00:29:27,530 +بمنزلة من كان تبرعه موقوفا غير نافذممنوع النفاذ + +244 +00:29:27,530 --> 00:29:36,050 +ريث ما يضرأ من سفهه ويدرك عافيته الرشد عند إذن إذا + +245 +00:29:36,050 --> 00:29:39,110 +أراد أن ينفذ + +246 +00:29:42,190 --> 00:29:49,810 +ما عزم على تبرعه، صح ذلك كمان، قال و .. و أيضًا أن + +247 +00:29:49,810 --> 00:29:55,450 +يكون المعير مختارًا، فلو أنا شخصًا أكره رجل و قال + +248 +00:29:55,450 --> 00:30:01,010 +إما أن تعيرني حقيبتك و إلا قتلتك، قال لأ، اتفضل يا + +249 +00:30:01,010 --> 00:30:07,300 +حقيبتيالآن هذا إكراه والإكراه يتسلط على الاختيار + +250 +00:30:07,300 --> 00:30:14,800 +فيفسده .. فيفسده .. أي نعم فإيه؟ فيكون .. اه فيكون + +251 +00:30:14,800 --> 00:30:22,120 +هذا ممن يفعل ال .. اي الفعل لا عن رضا ولا عن ايه؟ + +252 +00:30:22,120 --> 00:30:30,000 +عن طواعية والشارع الحكيمحكم على مثل هذه التصرفات + +253 +00:30:30,000 --> 00:30:36,800 +التي يبذلها المرء حال الإكراه وقد غاب عنها الرضا + +254 +00:30:36,800 --> 00:30:43,160 +بأنها باطلة في حديث ابن عباسر رضي الله عنهما قال + +255 +00:30:43,160 --> 00:30:47,920 +قال رسول الله صلى الله عليه وسلم إن الله وضع عن + +256 +00:30:47,920 --> 00:30:54,220 +أمتيالخطأ والنسيانة ثم ماذا قال وما استكره عليه من + +257 +00:30:54,220 --> 00:31:00,420 +فوائد الحديث أن العمل حال الإكراه أن العمل حال + +258 +00:31:00,420 --> 00:31:12,160 +الإكراه ماذا باطل أذكر لكن ملحىأن رجلا كان يشتعر + +259 +00:31:12,160 --> 00:31:17,700 +العسل يعني كان يجن العسل قديما كان العسل غالبا ما + +260 +00:31:17,700 --> 00:31:23,340 +يكون في الكهوف والمغارات وعلى قمم الجبال وعلى رؤوس + +261 +00:31:23,340 --> 00:31:29,580 +الأشجار يعني لا يدركه المرء ولا يجنه إلا بصعاب + +262 +00:31:29,580 --> 00:31:37,040 +ومشاقواختار فأخذ هذا الرجل حباله وأوتاده وذهب + +263 +00:31:37,040 --> 00:31:38,260 +ليشتر العسل + +264 +00:31:41,300 --> 00:31:46,360 +فتبعته زوجه على حين غرة منه وهو لا يعلم فضرب + +265 +00:31:46,360 --> 00:31:51,480 +أوتاده ثم إيدلا حباله ونزر إلى البئر ليجني العسل + +266 +00:31:51,480 --> 00:31:57,200 +فعمدت زوجه إلى فم البئر وفي يمينها شفرة وقالت يا + +267 +00:31:57,200 --> 00:32:03,940 +أبا فلان إما أنت طلقني أو إيه أو أقطع الحبل يا أمة + +268 +00:32:03,940 --> 00:32:11,060 +الله يا فلانة يا أم ولادي يا كريمتي يا كده قالتإما + +269 +00:32:11,060 --> 00:32:20,060 +أن تطلقني أو أقطع الحبل قال أنت طالق الآن كأنه + +270 +00:32:20,060 --> 00:32:25,260 +أكلم وأحزن لا بد عسل ولا كذا رقي إلى فم البئر + +271 +00:32:25,260 --> 00:32:33,060 +ثانية واتى أمير المؤمنين عمر رضي اللهعنه وذكر له + +272 +00:32:33,060 --> 00:32:39,900 +ما كان من زوجه فقال امير المؤمنين ان طلاقك ليس + +273 +00:32:39,900 --> 00:32:48,760 +بشيء وهي ما زالت على عصمتك فتنفس السعداء فعاد الى + +274 +00:32:48,760 --> 00:32:55,380 +زوجه وقال يعني ان الطلاق ايه ان الطلاق يعني باطل + +275 +00:32:55,380 --> 00:33:07,280 +ويمكن عادأعطاها ما تستحق من علجة غزية طيب + +276 +00:33:07,280 --> 00:33:14,560 +إذا أن يكون مختارا هذا يعني اتضح لنا بعدها قال من + +277 +00:33:14,560 --> 00:33:21,140 +شروطه ملكه المنفعة من شروط المعير أن يكون مالكا + +278 +00:33:22,010 --> 00:33:26,270 +للمنفع يعني ماذا تفهمنا من هذا القيد أو من هذا + +279 +00:33:26,270 --> 00:33:30,970 +الشرط فهما أوليا ان لا تكون منفعا غيره براو عليك + +280 +00:33:30,970 --> 00:33:38,830 +أن لا يكون فضوليا يتصرف يتصرف في مال غيره وأن لا + +281 +00:33:38,830 --> 00:33:45,210 +يكون أن لا يكون أن لا تكون العين المعارة مسروقة أو + +282 +00:33:45,210 --> 00:33:51,840 +مغصوبة لأنه لا يملكها أليس كذلك ثم أيضايمكن أن + +283 +00:33:51,840 --> 00:34:05,860 +نقول بعد ذلك أن المعير أن المعير لا يملك المنفع + +284 +00:34:05,860 --> 00:34:11,980 +على الأصح عند الشافعية ركزنا وهذا يعني سؤال مهم + +285 +00:34:11,980 --> 00:34:18,940 +يعني تنبهنا ربما يأتي في الامتحانالمعيرة على الأصح + +286 +00:34:18,940 --> 00:34:28,080 +عند الشافعية لا يجوز له أن يعيرة، برأيكما لماذا؟ + +287 +00:34:28,080 --> 00:34:36,000 +قالوا لأن الإعارة عند الشافعية إباحة وليس تمليكة + +288 +00:34:36,790 --> 00:34:45,430 +إباحة كإباحة من نزل عنده ضيف فقدّم له قرا من طعام + +289 +00:34:45,430 --> 00:34:51,510 +أو شراب فإن القرا والطعام والشراب إباحة وليس + +290 +00:34:51,510 --> 00:34:57,410 +تمليكا بمعنى ليس من حق الضيف أن يأخذ هذا الطعام + +291 +00:34:57,410 --> 00:35:03,810 +ويخرج خارج البيت ليتصدق به أو يهبه أو كذالأن إذا + +292 +00:35:03,810 --> 00:35:09,770 +إيه .. يعني لأن كإيه .. ك .. ك مضيف لا يلزمني أن + +293 +00:35:09,770 --> 00:35:15,190 +أتصدق بإيه ولا أن يحملني هذا على التصدق أو إيه على + +294 +00:35:15,190 --> 00:35:22,480 +إيه بذل المال هذا أو بذل الطعام ربما كانأه مثل + +295 +00:35:22,480 --> 00:35:28,200 +كمثل ذاك الصحابي الذي أطفأ السراج وقال لأهله علّل + +296 +00:35:28,200 --> 00:35:33,880 +الولد حتى ينام ولم يكن له ولا لزوجه عشاء وآثروا + +297 +00:35:33,880 --> 00:35:41,120 +بالطعام الضيف عندئذ يضيق صدر المضيف لو أن الضيف + +298 +00:35:41,120 --> 00:35:47,140 +تجرأ وأخذ المال ولم يطعمه وبذله للآخرين ولذلك + +299 +00:35:47,140 --> 00:35:53,260 +قالوا الطعام هو استباحةهو استباحة يعني أنا أذنت لك + +300 +00:35:53,260 --> 00:36:00,700 +أن تأكل من طعامي و من شرابي حاجتك فهذا إيه؟ ليس + +301 +00:36:00,700 --> 00:36:07,560 +تمليكا فالإعارة على الصح من أقوال الشفعية هو إباحة + +302 +00:36:07,560 --> 00:36:17,280 +وإذا كان إباحة فلا يجوز له أن يعيرها لأنه + +303 +00:36:17,280 --> 00:36:24,830 +إيه؟لأنها إباحة لمنافعها، فلا يملكها حتى .. واحنا + +304 +00:36:24,830 --> 00:36:30,510 +قلنا الإعارة لا تصح إلا على من يملك .. يملك .. + +305 +00:36:30,510 --> 00:36:35,670 +يملك المنفعة، وهذا ليس مالكا، إنما مستبيح للمنفعة + +306 +00:36:36,040 --> 00:36:44,580 +ولذلك قلنا كذلك الموقوف عليه لا يجوز أن يعير إلا + +307 +00:36:44,580 --> 00:36:50,660 +إذا كان الموقوف عليه ناضرا للوقف يعني حارسا وحافظا + +308 +00:36:50,660 --> 00:36:59,540 +للوقف وقائما على شؤونه أو أن يكون الموقوف عليه قد + +309 +00:36:59,540 --> 00:37:07,780 +استأذن الناضرة في إعارة العين الموقوفةطيب + +310 +00:37:10,620 --> 00:37:16,820 +قال فيعير المستأجر إجارة صحيحة هذا ما بيناه آنفا + +311 +00:37:16,820 --> 00:37:23,220 +فيعير المستأجر إجارة صحيحة ليش قيدها بالصحيحة لأن + +312 +00:37:23,220 --> 00:37:29,360 +الإجارة الباطلة لا تورثه ملكية المنفعة ولا تصح + +313 +00:37:29,360 --> 00:37:37,880 +إعارة إلا إذا كان المعير مالكا للمنفعة تمام؟ + +314 +00:37:40,400 --> 00:37:47,660 +ثم قال و لا مستعير على الأصح و لا مستعير يعني لا + +315 +00:37:47,660 --> 00:37:55,120 +يجوز للمستعير أن يعير أن يؤجر عفوا أن يؤجر العين + +316 +00:37:55,120 --> 00:38:04,020 +المعارة برأي كنة لماذا لا يجوز للمستعير أن يؤجر + +317 +00:38:04,020 --> 00:38:08,440 +العين المعارة من تجيب إجابة صحيحة فلها درجة + +318 +00:38:22,250 --> 00:38:28,450 +لماذا لا يجوز للمستعيدي أن يؤجر العين المعارة؟ لأن + +319 +00:38:28,450 --> 00:38:31,850 +المعير هو أعارة المستعيدي، 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وحده لا شريك لها و أشهد أن محمدا عبده و + +5 +00:00:43,360 --> 00:00:47,700 +رسوله و بعد نتابع الحديث عن أحكام العالية + +6 +00:00:50,130 --> 00:01:01,390 +أما عن حكمها فقد اختلف العلماء فيه فمن قائل بأنها + +7 +00:01:01,390 --> 00:01:16,810 +منذوبة وعليه مذهب الجمهور ومن قائل بأنها واجبة وبه + +8 +00:01:16,810 --> 00:01:26,250 +قال الحنفيةأما الذين قالوا هي مندوبة استدلوا بأدلة + +9 +00:01:26,250 --> 00:01:34,270 +أهمها حديث طلحة بن عبيد الله رضي الله عنه قال جاء + +10 +00:01:34,270 --> 00:01:40,750 +رجل من أهل نجد ثائر الرأس + +11 +00:01:45,620 --> 00:01:51,000 +جاء إلى النبي صلى الله عليه وسلم نسمع دوي صوته ولا + +12 +00:01:51,000 --> 00:01:58,280 +نعقل ما يقول فسأل النبي صلى الله عليه وسلم عن + +13 +00:01:58,280 --> 00:02:05,600 +الإسلام فقال النبي صلى الله عليه وسلم خمس صلوات في + +14 +00:02:05,600 --> 00:02:13,550 +كل يوم وليلةقال هل علي غيرها قال لا إلا أنت الطوعى + +15 +00:02:13,550 --> 00:02:21,930 +وذكر له الزكاة وذكر له الزكاة قال هل علي غيرها قال + +16 +00:02:21,930 --> 00:02:29,850 +لا إلا أنت الطوعى وذكر تمام الحديث من فوائد الحديث + +17 +00:02:29,850 --> 00:02:35,890 +أن النبي صلى الله عليه وسلم قصر + +18 +00:02:37,830 --> 00:02:45,470 +الفريضة المالية على الذكاء وهذا يعني أن كل .. كل + +19 +00:02:45,470 --> 00:02:54,670 +ما سوى الذكاء مما يتعلق بالمالبذلًا وانفاقًا سواء + +20 +00:02:54,670 --> 00:03:02,930 +كان الانفاق يتعلق بالأعيان أو كان يتعلق بالمنافع + +21 +00:03:02,930 --> 00:03:12,670 +فإنه سنة منذوبة وليست فريضة لازمة واضح؟ واضح يا + +22 +00:03:12,670 --> 00:03:21,580 +بناتي؟ إذا لما قصر النبي صلى الله عليه وسلمالفريضة + +23 +00:03:21,580 --> 00:03:27,900 +المالية على الذكاء دل على أن كل مال يبذله المرء + +24 +00:03:27,900 --> 00:03:33,400 +ابتغاء مرضاة الله مما سوى الذكاء فإنه ليس بفرض + +25 +00:03:33,400 --> 00:03:43,280 +وإذا كان خارجا عن الوجوب وعن الفرضية فهذا يعني أنه + +26 +00:03:43,280 --> 00:03:50,350 +مندوب إليهولا يُعقل أن يكون مباحا فقط مادام أنه + +27 +00:03:50,350 --> 00:04:00,050 +يبذله وبقصد القربى من الله سبحانه وتعالى فهذا يعني + +28 +00:04:00,050 --> 00:04:08,710 +يلحق بالعبادة ولذلك فهو مندوب إليه ومما + +29 +00:04:08,710 --> 00:04:10,850 +يُستدل به أيضا على + +30 +00:04:13,750 --> 00:04:21,950 +الندب والاستحباب حديثه عبدالواحد بن أيمنه رحمه + +31 +00:04:21,950 --> 00:04:27,850 +الله قال حدثني أبي رحمه الله قال دخلت على عائشة + +32 +00:04:27,850 --> 00:04:34,550 +رضي الله عنها وعندها جارية لها عليها ذرع قطن ثمنه + +33 +00:04:34,550 --> 00:04:41,480 +خمسة دراهمةقالت ارفع بصرك إلى جاريتي انظر إليها + +34 +00:04:41,480 --> 00:04:48,440 +فإنها تزهى على أن تلبسه في البيت وقد كان لي منهن + +35 +00:04:48,440 --> 00:04:54,820 +درع على عهد رسول الله صلى الله عليه وسلم ما كانت + +36 +00:04:54,820 --> 00:05:03,000 +امرأة تقين بالمدينة إلا أرسلت إلي تستعيره هذا + +37 +00:05:03,000 --> 00:05:08,930 +الدرعالذي كان عند عائشة رضي الله عنها ما كانت + +38 +00:05:08,930 --> 00:05:17,150 +امرأة تقينه يعني تزف إلى زوجها إلا و أرسلت إلى أم + +39 +00:05:17,150 --> 00:05:24,490 +المؤمنين عائشة تستعيره من عندها تستعيره من 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ذكره الله جل وعلا في + +52 +00:06:58,840 --> 00:07:07,280 +سياق وذكر بعده مذكورات ذكر بعده مذكورات فهذا يرشد + +53 +00:07:07,280 --> 00:07:14,180 +بدلالة الإيمانأن الجرأة + +54 +00:07:14,180 --> 00:07:24,380 +على تلك المذكورات تضييعًا أو غير ذلك فإن عقوبتها + +55 +00:07:24,380 --> 00:07:27,500 +تعرض + +56 +00:07:27,500 --> 00:07:33,880 +الإنسان إلى عذاب جهنم أو تعرضه إلى وعيد الجبار + +57 +00:07:33,880 --> 00:07:41,950 +تبارك وتعالىومن جملة المذكورة بعدها قوله الاذين + +58 +00:07:41,950 --> 00:07:50,590 +يمنعون الماعون وقد بينا آنفا بأن السلف أول قوله + +59 +00:07:50,590 --> 00:07:59,700 +تعالى ويمنعون الماعون أولهافي الإعارة إذا المرء + +60 +00:07:59,700 --> 00:08:11,060 +منع عاريته القدرة أو الدلو أو الثوبة أو الظهر من + +61 +00:08:11,060 --> 00:08:18,360 +من يحتاج إليه أو منعه عن من يحتاج إليه من المسلمين + +62 +00:08:19,790 --> 00:08:25,450 +إذا خلاصة الكلام وجه الدلالة من الآية لولا أن + +63 +00:08:25,450 --> 00:08:33,730 +العارية تواجبة لم استحق من يمنعها الوعيدة أو + +64 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+00:13:04,350 --> 00:13:11,850 +كفرا و رذة لا أحد من العلماء يقول هذا لكن الحديث + +100 +00:13:11,850 --> 00:13:18,910 +قد ذُكر على سبيل الزجر قد ذُكر على سبيل الزجر أو + +101 +00:13:18,910 --> 00:13:27,460 +أن الاقتتال الاقتتال المسلمهذا شعبة من شعب الكفار + +102 +00:13:27,460 --> 00:13:33,940 +فإن الكفار وحدهم هم الذين يقصدون إلى قتال المسلمين + +103 +00:13:33,940 --> 00:13:41,720 +فكأن هذا المسلم بلغ من قسوة القلب التي + +104 +00:13:41,720 --> 00:13:49,320 +دفعته أن يقاتل أخاه ما كان قد بلغ الكافرين من قسوة + +105 +00:13:49,320 --> 00:13:55,210 +قلوبهم والعياذ باللهمن ذلك أيضًا قوله صلى الله + +106 +00:13:55,210 --> 00:14:01,870 +عليه وسلم لقد هممت أن آمر رجلًا آه فيؤذن للصلاة + +107 +00:14:01,870 --> 00:14:11,510 +وإيه و .. وأن يأم الناس وإيه وأن قلبوا إلى .. إلى + +108 +00:14:11,510 --> 00:14:20,230 +أناس يتخلفون عن الجمعات فأحرق عليهم بيوتهمأو كما + +109 +00:14:20,230 --> 00:14:25,990 +قال صلى الله عليه وسلم فريق من العلماء قالوا إن + +110 +00:14:25,990 --> 00:14:31,590 +النبي صلى الله عليه وسلم هم ولم يفعل هم ولم يفعل + +111 +00:14:31,590 --> 00:14:38,980 +ولم يثبت عنه قط أنه حرقعلى من يقعد عن صلاة الجماعة + +112 +00:14:38,980 --> 00:14:47,800 +أنه حرق عليهم بيوتهم لم يثبت قط أنه فعل ذلك ﷺ إذا + +113 +00:14:47,800 --> 00:14:53,440 +هم ولم يفعل فحملوا هذا على الزجر على الزجر وعلى + +114 +00:14:53,440 --> 00:14:58,980 +التخويف حتى يبادر الناس إلى شعيرة الصلاة أي إلى + +115 +00:14:58,980 --> 00:15:06,340 +أدائها جماعة في المساجد والجوامع الكبيرةأما عن + +116 +00:15:06,340 --> 00:15:14,080 +أركانها فالعارية أربعة أركان معير + +117 +00:15:14,080 --> 00:15:23,820 +ومستعير ومعار وصيغة للعارية أربعة أركان معير + +118 +00:15:23,820 --> 00:15:29,780 +ومستعير ومعار وصيغة + +119 +00:15:30,440 --> 00:15:38,880 +بدأ العلماء يحدثوننا عن ركن من هذه الأركان الأربعة + +120 +00:15:38,880 --> 00:15:44,060 +وبدأوا الحديثة عن ركن المعير المعير من هو يا + +121 +00:15:44,060 --> 00:15:50,200 +بناتي؟ هو الذي يملك المنفعة المعير هو الذي يملك + +122 +00:15:50,200 --> 00:15:56,560 +المنفعة وأرجو أن تتأملن في ما أقول المعير هو الذي + +123 +00:15:56,560 --> 00:16:04,530 +يملك المنفعةلماذا لم أقصره على من يملك العين؟ لأنه + +124 +00:16:04,530 --> 00:16:10,510 +ليس بالضرورة أن يكون كل من يملك المنفعة مالكا + +125 +00:16:10,510 --> 00:16:21,370 +للعين إذا دائرة الإعارة واسعة فإنها ممكنة في حق من + +126 +00:16:21,370 --> 00:16:27,010 +يملك العين فإذا ملك المرء العين ملك منافعها، أليس + +127 +00:16:27,010 --> 00:16:39,820 +كذلك؟ثم أيضًا هي متحققة أيضًا في من استأجر العين + +128 +00:16:39,820 --> 00:16:48,760 +إجارة صحيحةإذا استأجر المرء متاعا بعقد إجارة صحيح + +129 +00:16:48,760 --> 00:16:55,020 +أليس العقد يخوله + +130 +00:16:55,020 --> 00:17:02,080 +أن يملك منافع ما استأجره فإذا ملك المنافع جاز له + +131 +00:17:02,080 --> 00:17:12,770 +أن يعيرها بالمجان ثم أيضا أعيد ثم أيضا أعيدأبشري + +132 +00:17:12,770 --> 00:17:20,990 +قلنا الإعارة تصدق في من يملك العين لأن الذي يملك + +133 +00:17:20,990 --> 00:17:31,950 +العين يملك إعارتها إذا شاء وكذلك المستأجر + +134 +00:17:31,950 --> 00:17:40,500 +المستأجرللمتاع أو للعين إذا استأجره بعقد إجارة + +135 +00:17:40,500 --> 00:17:48,360 +صحيح، ليش قيدته بالعقد الصحيح؟ لأن العقد الباطلفي + +136 +00:17:48,360 --> 00:17:56,120 +ميزان الشريعة كصراب بقيعة ولا تترتب عليه آثاره + +137 +00:17:56,120 --> 00:18:02,260 +يعني لا يجوز أن يكون سببًا في نقل الملكية نقل + +138 +00:18:02,260 --> 00:18:08,440 +منافع العين إلى المستأجر ونقل الأجرة العوض الثمن + +139 +00:18:08,440 --> 00:18:14,390 +إلى المؤجر لا يجوز بل يجب عليه مترادإذا كان العقد + +140 +00:18:14,390 --> 00:18:19,170 +فاسدا، ينبغي على المستأجر أن يرد العين المؤجرة + +141 +00:18:19,170 --> 00:18:24,930 +وينبغي على المؤجر أن يرد الثمن، ثمن المنافع التي + +142 +00:18:24,930 --> 00:18:31,410 +أخذ، واضح الأمر؟ ولذلك من ملك أو من أخذ شيئا + +143 +00:18:34,270 --> 00:18:40,290 +بعقد إجارة فاسد هو لا يملك المنافع ويجب عليه أن + +144 +00:18:40,290 --> 00:18:49,270 +يرد العين المؤجرة فإذا لم يملك بنفسه المنافع فهل + +145 +00:18:49,270 --> 00:18:55,600 +يجوز أن يملكها لغيره؟يعني يجري على ألسنتنا و ألسنة + +146 +00:18:55,600 --> 00:19:00,340 +العقلاء قول القائل فاقد الشيء لا يعطيه أنت لا + +147 +00:19:00,340 --> 00:19:05,300 +تملكين طعاما، أنا لك أن تتصدقي بالطعام؟ ابتداء أن + +148 +00:19:05,300 --> 00:19:11,280 +أنت لا تملكين شيئا، فكيف ستتصدقين وليس عندك شيء؟ + +149 +00:19:11,280 --> 00:19:17,700 +وهذا الذي استأجر بعقد إيجارة فاسدة، هو لا يملك + +150 +00:19:17,700 --> 00:19:19,520 +المنافع، فكيف + +151 +00:19:22,010 --> 00:19:28,410 +يعني يحصل أن يملكها لغيره فهذا ممتنع من أجل ذلك + +152 +00:19:28,410 --> 00:19:33,650 +اشترطنا أن يكون عقد الإجارة عقدا صحيحا لأن العقدة + +153 +00:19:33,650 --> 00:19:39,370 +الصحيحة وحده هو الذي هو الذي يورثه أو يثمر الملكية + +154 +00:19:39,370 --> 00:19:48,190 +الملكية المنفعة للمستأجر وملكية الأجرة لمن؟ للمؤجر + +155 +00:19:48,190 --> 00:19:59,520 +لإيه للمؤجر؟إذا عندما يستأجر المرء مثلا عينا، + +156 +00:19:59,520 --> 00:20:05,820 +متاعا، حقيبة، مقعدا، منضبة، أي شيء مما لا يستهلك + +157 +00:20:05,820 --> 00:20:11,280 +إذا استأجره بعقد إيجارة صحيح أليس يملك منافعه + +158 +00:20:11,280 --> 00:20:18,340 +المدة التي حددت في العقد فإذا كان مالكا للمنافعألا + +159 +00:20:18,340 --> 00:20:28,470 +يستطيع أن يهبها أو أن يعيرها لمن يشاء؟ أجبننيكذلك + +160 +00:20:28,470 --> 00:20:37,510 +أيضًا فإن الإعارة يمكن أن تحصل من الموصى له الموصى + +161 +00:20:37,510 --> 00:20:48,630 +له إذا باتت الوصية بموت الموصى ملكًا له وباتت تحت + +162 +00:20:48,630 --> 00:20:56,210 +يدهفإنه يملك عينها ويملك منفعتها، أليس كذلك؟ عندئذ + +163 +00:20:56,210 --> 00:21:02,950 +أليس يجوز أن يعيرها أو أن يهبها لمن يشاء؟ بلى، + +164 +00:21:02,950 --> 00:21:08,860 +يجوز ذلك، أعود إلى المعيرطبعا ما ذكرناه يخدمنا في + +165 +00:21:08,860 --> 00:21:14,700 +فهم ما تسمعنا من كلام العلماء فالأول المعير وهو من + +166 +00:21:14,700 --> 00:21:23,640 +يملك المنفع الآن بدأ لكنا حكمة قول العلماء المعير + +167 +00:21:23,640 --> 00:21:28,360 +من يملك المنفع ليش؟ لأننا لو قلنا من يملك العين + +168 +00:21:28,360 --> 00:21:34,920 +عند إذنكأننا .. كأننا أبطلنا إعارة المستأجر + +169 +00:21:34,920 --> 00:21:40,500 +وأبطلنا إعارة الموصلة له ولا أحد يقول بهذا، الكل + +170 +00:21:40,500 --> 00:21:46,600 +يقول يجوز للمستأجري إذا استأجر بعقد صحيح أن يعير + +171 +00:21:47,740 --> 00:21:53,800 +أيوة، أن يعيرة منافع العين المؤجرة، ويجوز للموصى + +172 +00:21:53,800 --> 00:21:59,560 +له أن يعيرة أيه؟ أن يعيرة الوأيه؟ المتاع الذي أوصي + +173 +00:21:59,560 --> 00:22:02,300 +له به، واضح الكلام؟ + +174 +00:22:06,200 --> 00:22:12,580 +قال لأن الإعارة ترد على المنفعة دون العين فيجوز + +175 +00:22:12,580 --> 00:22:18,960 +للمستأجر أن يعير لأنه يملك المنفع ولموصله بخدمة + +176 +00:22:18,960 --> 00:22:25,800 +عبد أو سكنادار ونحوهما أن يعيرهما وليس للمستعير أن + +177 +00:22:25,800 --> 00:22:32,820 +يعير على الصحيح ولكن له أن يستوفي المنفعة لنفسه + +178 +00:22:32,820 --> 00:22:42,410 +بوكيلههذه الجزئية نرجعها إلى إيه؟ إلى ما بعد قليل + +179 +00:22:42,410 --> 00:22:48,010 +إن شاء الله حتى نتلاشى التكرار لكن احفظنا على أن + +180 +00:22:48,010 --> 00:22:54,210 +المعيرة على أن المستعرف على أن المستعيرة على الأصح + +181 +00:22:54,210 --> 00:23:01,690 +عند الشافعية لا يصح أو لا يجوز له أن يعيرة العين + +182 +00:23:01,690 --> 00:23:09,900 +المعارض واضح الكلام؟ثم قال شرط المعير هذا كلام + +183 +00:23:09,900 --> 00:23:17,220 +الإمام النووي أريد أن أقرأه عليكم ثم أتبعه بالبيان + +184 +00:23:17,220 --> 00:23:23,640 +كلام الإمام النووي رحمه الله قال شرط المعير شرط + +185 +00:23:23,640 --> 00:23:33,790 +المعير صحة تبرعه وملكه المنفعة فيعيرمستأجر لا + +186 +00:23:33,790 --> 00:23:42,910 +مستعير على الصحيح وله أن يستنيب من يستوفي المنفعة + +187 +00:23:42,910 --> 00:23:51,270 +له هذا كلام المات كلام الإمام النووي لذلك اختصاره + +188 +00:23:51,270 --> 00:23:58,410 +الشديد يكاد يمنعنا أن نفهم المراد على تمام وإلي + +189 +00:23:58,410 --> 00:24:06,540 +كلنابيان كلامه جملة جملة قوله من شرط المعين صحة + +190 +00:24:06,540 --> 00:24:14,740 +تبرعه أريد أن أسألكممن ذالذى يصح تبرعه؟ سؤالى هل + +191 +00:24:14,740 --> 00:24:20,080 +يصح تبرع الصغير؟ يعني لو ايه لو صغير في سن سبعة + +192 +00:24:20,080 --> 00:24:24,080 +سنين تمان سنين اعطاكى وانت فى الطريق الى الجامعة + +193 +00:24:24,080 --> 00:24:28,000 +متين شاكل قال يا أختي فالله خدى هذه المتين شاكل + +194 +00:24:28,000 --> 00:24:33,150 +اليك بتجوز تاخديها؟وذلك أنه صغير وليس أهلا + +195 +00:24:33,150 --> 00:24:39,070 +للتبرعات وإذا كان هذا المال مال نفسه فإنه يصنفه من + +196 +00:24:39,070 --> 00:24:46,250 +الأفعال الضارة في ماليته ولذلك هو من أصناف المحجور + +197 +00:24:46,250 --> 00:24:51,910 +عليه بسبب الصغر صحيح ولا لأ طيب إذا قلنا هذا في حق + +198 +00:24:51,910 --> 00:24:56,460 +الصغيرفإيه؟ فماذا عسنا أن نقول في حق المجنون نسأل + +199 +00:24:56,460 --> 00:25:01,080 +الله السلامة والعافية؟ فبالأولى لأن الصغير المميز + +200 +00:25:01,080 --> 00:25:06,820 +يعني يدرك بعض الإدراك لكن إيه؟ لكن المجنون عاديم + +201 +00:25:06,820 --> 00:25:13,940 +الإدراك فلإن منعنامنعنا تبرع الصبي الصغير فلأن + +202 +00:25:13,940 --> 00:25:20,360 +يكون تصرف المجنون ممنوع بالأولى، أليس كذلك؟ طيب، + +203 +00:25:20,360 --> 00:25:25,780 +هل يجوز تصرف المفلس رجل لحقته ديون استغرقت ماله + +204 +00:25:25,780 --> 00:25:26,460 +كلها؟ + +205 +00:25:29,050 --> 00:25:35,130 +عرض لنا في الطريق وأراد أن يهبنا، فهل هبته صحيحة؟ + +206 +00:25:35,130 --> 00:25:41,490 +أبدًا، وذلك أنه إذا وهب أو أعار، فإنه يتنفل على + +207 +00:25:41,490 --> 00:25:45,730 +حساب .. على حساب فريضة، ما هي الفريضة؟ ما أنت + +208 +00:25:45,730 --> 00:25:51,850 +تذكر؟سد الدين، رد المال إلى أصحابه فريضة، فهل يجوز + +209 +00:25:51,850 --> 00:25:57,810 +للإنسان أن يؤثر وأن يقدم نافلة على حساب فريضة، إذا + +210 +00:25:57,810 --> 00:26:04,890 +كانت النافلة على حساب الفريضة وتفوتها؟ها ركزنا + +211 +00:26:04,890 --> 00:26:10,550 +واضح الأمر؟ يعني لا يستقيم للمرء أن يقيم من الليل + +212 +00:26:10,550 --> 00:26:15,770 +إذا كان إيه؟ إذا كان يفوت عليه الفجرة صلاة الفجر + +213 +00:26:15,770 --> 00:26:20,890 +وهي فريضة ولا يجوز للإنسان أن يصوم النهار إذا كان + +214 +00:26:20,890 --> 00:26:25,650 +يقعده عن الجهاد في سبيل الله أو يضعف بنيته من أن + +215 +00:26:25,650 --> 00:26:31,570 +يواجه الأعداء بقوة واقتدارواضح الكلام؟ هو ذلك النص + +216 +00:26:31,570 --> 00:26:38,330 +ومنافلة وأن الجهاد والحالة هذه فريضة سيما إذا كان + +217 +00:26:38,330 --> 00:26:46,210 +جهادة دفع، إذا يا أخوات الطيباتلا يجوز لأحد أن + +218 +00:26:46,210 --> 00:26:50,750 +يعيرة وهو مفلس لأنه + +219 +00:26:50,750 --> 00:26:55,510 +كان ينبغي عليه بالأولى بدلا من أن يعيرة أو لأن + +220 +00:26:55,510 --> 00:27:00,410 +الإعارة هيبة منافع من أن يذهب ليؤدي أصحاب الحقوق + +221 +00:27:00,410 --> 00:27:06,480 +حقوقهموالسفيه المحجور عليه لسفة يعني الذي بلغ + +222 +00:27:06,480 --> 00:27:15,340 +رشيدا وانضم إلى شبيحة من السفهاء المجرمين فأثر على + +223 +00:27:15,340 --> 00:27:20,800 +سلوكه فبات لا يوقر المال ولا يحرص على تسلطه + +224 +00:27:20,800 --> 00:27:24,880 +واستخدام العقلاء + +225 +00:27:25,290 --> 00:27:31,370 +استخدام العقلاء والأوفياء فهذا الإنسان الذي طرأ + +226 +00:27:31,370 --> 00:27:35,950 +عليه السفاه القاضي + +227 +00:27:35,950 --> 00:27:42,350 +أو الإمام يحجر عليه وفي مقابل الأصح وليه يحجر عليه + +228 +00:27:42,350 --> 00:27:49,270 +إذا يكون محجورا عليه هل تصحوا تبرعاته؟ إذا يمكننا + +229 +00:27:49,270 --> 00:27:55,780 +الآن أن نفهم قول الإمام النووي رحمه الله تعالىصحة + +230 +00:27:55,780 --> 00:28:02,720 +تبرعه أن يكون .. أن يكون عاقلا، بالغا، رشيدا، أي + +231 +00:28:02,720 --> 00:28:09,060 +مصلحا لدينه ومصلحا لماله، وهذه القيود تخرج ماذا؟ + +232 +00:28:09,060 --> 00:28:14,040 +تخرج الصبي الصغير، وتخرج المجنونة، وتخرج السفيهة، + +233 +00:28:14,040 --> 00:28:20,390 +وتخرج السفيهة عفوا، وتخرج المفلسة كذلكقالوا من شرط + +234 +00:28:20,390 --> 00:28:26,590 +المعير أن يكون تبرعه ناجزا، أن يكون تبرعه ناجزا، + +235 +00:28:26,590 --> 00:28:31,610 +هذا طبعا هذه فائدة بالمناسبة يعني زائدة لو استغنين + +236 +00:28:31,610 --> 00:28:37,410 +عليها أو عنها، لا يضر الفهم، لا يتضرر الفهم عفوا + +237 +00:28:38,460 --> 00:28:43,760 +قال أن يكون ناجزا يريد أن يقول لنا بأن السفيها إذا + +238 +00:28:43,760 --> 00:28:49,640 +إيه إذا تبرع منع تنفيذ إيه تبرعه إذا أراد أن يعين + +239 +00:28:49,640 --> 00:28:58,540 +منع تنفيذ إعارته لكنه لكنه إذا برأ من السفة وعاد + +240 +00:28:58,540 --> 00:29:02,260 +عادت إليه عافية الرشادة + +241 +00:29:05,600 --> 00:29:13,200 +ألا يعود بعوض الرشادة الإذن له بالتصرف؟ واضح؟ فكان + +242 +00:29:13,200 --> 00:29:18,960 +هذا بمنزلة .. كان السفيه إذا أعار بمنزلة ماذا؟ + +243 +00:29:18,960 --> 00:29:27,530 +بمنزلة من كان تبرعه موقوفا غير نافذممنوع النفاذ + +244 +00:29:27,530 --> 00:29:36,050 +ريث ما يضرأ من سفهه ويدرك عافيته الرشد عند إذن إذا + +245 +00:29:36,050 --> 00:29:39,110 +أراد أن ينفذ + +246 +00:29:42,190 --> 00:29:49,810 +ما عزم على تبرعه، صح ذلك كمان، قال و .. و أيضًا أن + +247 +00:29:49,810 --> 00:29:55,450 +يكون المعير مختارًا، فلو أنا شخصًا أكره رجل و قال + +248 +00:29:55,450 --> 00:30:01,010 +إما أن تعيرني حقيبتك و إلا قتلتك، قال لأ، اتفضل يا + +249 +00:30:01,010 --> 00:30:07,300 +حقيبتيالآن هذا إكراه والإكراه يتسلط على الاختيار + +250 +00:30:07,300 --> 00:30:14,800 +فيفسده .. فيفسده .. أي نعم فإيه؟ فيكون .. اه فيكون + +251 +00:30:14,800 --> 00:30:22,120 +هذا ممن يفعل ال .. اي الفعل لا عن رضا ولا عن ايه؟ + +252 +00:30:22,120 --> 00:30:30,000 +عن طواعية والشارع الحكيمحكم على مثل هذه التصرفات + +253 +00:30:30,000 --> 00:30:36,800 +التي يبذلها المرء حال الإكراه وقد غاب عنها الرضا + +254 +00:30:36,800 --> 00:30:43,160 +بأنها باطلة في حديث ابن عباسر رضي الله عنهما قال + +255 +00:30:43,160 --> 00:30:47,920 +قال رسول الله صلى الله عليه وسلم إن الله وضع عن + +256 +00:30:47,920 --> 00:30:54,220 +أمتيالخطأ والنسيانة ثم ماذا قال وما استكره عليه من + +257 +00:30:54,220 --> 00:31:00,420 +فوائد الحديث أن العمل حال الإكراه أن العمل حال + +258 +00:31:00,420 --> 00:31:12,160 +الإكراه ماذا باطل أذكر لكن ملحىأن رجلا كان يشتعر + +259 +00:31:12,160 --> 00:31:17,700 +العسل يعني كان يجن العسل قديما كان العسل غالبا ما + +260 +00:31:17,700 --> 00:31:23,340 +يكون في الكهوف والمغارات وعلى قمم الجبال وعلى رؤوس + +261 +00:31:23,340 --> 00:31:29,580 +الأشجار يعني لا يدركه المرء ولا يجنه إلا بصعاب + +262 +00:31:29,580 --> 00:31:37,040 +ومشاقواختار فأخذ هذا الرجل حباله وأوتاده وذهب + +263 +00:31:37,040 --> 00:31:38,260 +ليشتر العسل + +264 +00:31:41,300 --> 00:31:46,360 +فتبعته زوجه على حين غرة منه وهو لا يعلم فضرب + +265 +00:31:46,360 --> 00:31:51,480 +أوتاده ثم إيدلا حباله ونزر إلى البئر ليجني العسل + +266 +00:31:51,480 --> 00:31:57,200 +فعمدت زوجه إلى فم البئر وفي يمينها شفرة وقالت يا + +267 +00:31:57,200 --> 00:32:03,940 +أبا فلان إما أنت طلقني أو إيه أو أقطع الحبل يا أمة + +268 +00:32:03,940 --> 00:32:11,060 +الله يا فلانة يا أم ولادي يا كريمتي يا كده قالتإما + +269 +00:32:11,060 --> 00:32:20,060 +أن تطلقني أو أقطع الحبل قال أنت طالق الآن كأنه + +270 +00:32:20,060 --> 00:32:25,260 +أكلم وأحزن لا بد عسل ولا كذا رقي إلى فم البئر + +271 +00:32:25,260 --> 00:32:33,060 +ثانية واتى أمير المؤمنين عمر رضي اللهعنه وذكر له + +272 +00:32:33,060 --> 00:32:39,900 +ما كان من زوجه فقال امير المؤمنين ان طلاقك ليس + +273 +00:32:39,900 --> 00:32:48,760 +بشيء وهي ما زالت على عصمتك فتنفس السعداء فعاد الى + +274 +00:32:48,760 --> 00:32:55,380 +زوجه وقال يعني ان الطلاق ايه ان الطلاق يعني باطل + +275 +00:32:55,380 --> 00:33:07,280 +ويمكن عادأعطاها ما تستحق من علجة غزية طيب + +276 +00:33:07,280 --> 00:33:14,560 +إذا أن يكون مختارا هذا يعني اتضح لنا بعدها قال من + +277 +00:33:14,560 --> 00:33:21,140 +شروطه ملكه المنفعة من شروط المعير أن يكون مالكا + +278 +00:33:22,010 --> 00:33:26,270 +للمنفع يعني ماذا تفهمنا من هذا القيد أو من هذا + +279 +00:33:26,270 --> 00:33:30,970 +الشرط فهما أوليا ان لا تكون منفعا غيره براو عليك + +280 +00:33:30,970 --> 00:33:38,830 +أن لا يكون فضوليا يتصرف يتصرف في مال غيره وأن لا + +281 +00:33:38,830 --> 00:33:45,210 +يكون أن لا يكون أن لا تكون العين المعارة مسروقة أو + +282 +00:33:45,210 --> 00:33:51,840 +مغصوبة لأنه لا يملكها أليس كذلك ثم أيضايمكن أن + +283 +00:33:51,840 --> 00:34:05,860 +نقول بعد ذلك أن المعير أن المعير لا يملك المنفع + +284 +00:34:05,860 --> 00:34:11,980 +على الأصح عند الشافعية ركزنا وهذا يعني سؤال مهم + +285 +00:34:11,980 --> 00:34:18,940 +يعني تنبهنا ربما يأتي في الامتحانالمعيرة على الأصح + +286 +00:34:18,940 --> 00:34:28,080 +عند الشافعية لا يجوز له أن يعيرة، برأيكما لماذا؟ + +287 +00:34:28,080 --> 00:34:36,000 +قالوا لأن الإعارة عند الشافعية إباحة وليس تمليكة + +288 +00:34:36,790 --> 00:34:45,430 +إباحة كإباحة من نزل عنده ضيف فقدّم له قرا من طعام + +289 +00:34:45,430 --> 00:34:51,510 +أو شراب فإن القرا والطعام والشراب إباحة وليس + +290 +00:34:51,510 --> 00:34:57,410 +تمليكا بمعنى ليس من حق الضيف أن يأخذ هذا الطعام + +291 +00:34:57,410 --> 00:35:03,810 +ويخرج خارج البيت ليتصدق به أو يهبه أو كذالأن إذا + +292 +00:35:03,810 --> 00:35:09,770 +إيه .. يعني لأن كإيه .. ك .. ك مضيف لا يلزمني أن + +293 +00:35:09,770 --> 00:35:15,190 +أتصدق بإيه ولا أن يحملني هذا على التصدق أو إيه على + +294 +00:35:15,190 --> 00:35:22,480 +إيه بذل المال هذا أو بذل الطعام ربما كانأه مثل + +295 +00:35:22,480 --> 00:35:28,200 +كمثل ذاك الصحابي الذي أطفأ السراج وقال لأهله علّل + +296 +00:35:28,200 --> 00:35:33,880 +الولد حتى ينام ولم يكن له ولا لزوجه عشاء وآثروا + +297 +00:35:33,880 --> 00:35:41,120 +بالطعام الضيف عندئذ يضيق صدر المضيف لو أن الضيف + +298 +00:35:41,120 --> 00:35:47,140 +تجرأ وأخذ المال ولم يطعمه وبذله للآخرين ولذلك + +299 +00:35:47,140 --> 00:35:53,260 +قالوا الطعام هو استباحةهو استباحة يعني أنا أذنت لك + +300 +00:35:53,260 --> 00:36:00,700 +أن تأكل من طعامي و من شرابي حاجتك فهذا إيه؟ ليس + +301 +00:36:00,700 --> 00:36:07,560 +تمليكا فالإعارة على الصح من أقوال الشفعية هو إباحة + +302 +00:36:07,560 --> 00:36:17,280 +وإذا كان إباحة فلا يجوز له أن يعيرها لأنه + +303 +00:36:17,280 --> 00:36:24,830 +إيه؟لأنها إباحة لمنافعها، فلا يملكها حتى .. واحنا + +304 +00:36:24,830 --> 00:36:30,510 +قلنا الإعارة لا تصح إلا على من يملك .. يملك .. + +305 +00:36:30,510 --> 00:36:35,670 +يملك المنفعة، وهذا ليس مالكا، إنما مستبيح للمنفعة + +306 +00:36:36,040 --> 00:36:44,580 +ولذلك قلنا كذلك الموقوف عليه لا يجوز أن يعير إلا + +307 +00:36:44,580 --> 00:36:50,660 +إذا كان الموقوف عليه ناضرا للوقف يعني حارسا وحافظا + +308 +00:36:50,660 --> 00:36:59,540 +للوقف وقائما على شؤونه أو أن يكون الموقوف عليه قد + +309 +00:36:59,540 --> 00:37:07,780 +استأذن الناضرة في إعارة العين الموقوفةطيب + +310 +00:37:10,620 --> 00:37:16,820 +قال فيعير المستأجر إجارة صحيحة هذا ما بيناه آنفا + +311 +00:37:16,820 --> 00:37:23,220 +فيعير المستأجر إجارة صحيحة ليش قيدها بالصحيحة لأن + +312 +00:37:23,220 --> 00:37:29,360 +الإجارة الباطلة لا تورثه ملكية المنفعة ولا تصح + +313 +00:37:29,360 --> 00:37:37,880 +إعارة إلا إذا كان المعير مالكا للمنفعة تمام؟ + +314 +00:37:40,400 --> 00:37:47,660 +ثم قال و لا مستعير على الأصح و لا مستعير يعني لا + +315 +00:37:47,660 --> 00:37:55,120 +يجوز للمستعير أن يعير أن يؤجر عفوا أن يؤجر العين + +316 +00:37:55,120 --> 00:38:04,020 +المعارة برأي كنة لماذا لا يجوز للمستعير أن يؤجر + +317 +00:38:04,020 --> 00:38:08,440 +العين المعارة من تجيب إجابة صحيحة فلها درجة + +318 +00:38:22,250 --> 00:38:28,450 +لماذا لا يجوز للمستعيدي أن يؤجر العين المعارة؟ لأن + +319 +00:38:28,450 --> 00:38:31,850 +المعير هو أعارة المستعيدي، الأعارة هو المساعدة لكي + +320 +00:38:31,850 --> 00:38:36,110 +يقضي منه حاجة، ليس لإنه يأجرها و يستفيد منها بشكل + +321 +00:38:36,110 --> 00:38:41,150 +ما نعم شروط الأعارة أنه يردها للمعير، يعني هو + +322 +00:38:41,150 --> 00:38:52,140 +يأخذها لوقت محدد، يستفيد منهانعم نعم + +323 +00:38:52,140 --> 00:38:56,720 +طيب، + +324 +00:38:56,720 --> 00:39:02,840 +الحمد لله أن درجاتي لم تنتقص فبقيت إيه؟ فبقيت ليه؟ + +325 +00:39:02,840 --> 00:39:12,340 +يا بنات الطيبات يا بناتي الإجارة ميدانها غير ميدان + +326 +00:39:12,340 --> 00:39:19,390 +الإعارةالإيجارة من العقود اللازمة والعارية من + +327 +00:39:19,390 --> 00:39:29,770 +العقود الجائزة تأملنا لأن هذا والله موضع مهم ماذا + +328 +00:39:29,770 --> 00:39:36,730 +يراد باللزوم وماذا يراد بالجواز هنا؟العقد اللازم + +329 +00:39:36,730 --> 00:39:42,610 +هو الذي إذا تم بين العاقدين في مجلس العقد وتفرق لا + +330 +00:39:42,610 --> 00:39:48,270 +يملك أحدهم أن يفسق العقد بإرادة منفردة لابد من + +331 +00:39:48,270 --> 00:39:52,290 +الاتفاق كما اتفقا على الإبرام أن يتفقا على الفسق + +332 +00:39:52,290 --> 00:40:01,490 +ولذلك لو استأجر شخص متاعا بأجرة معلومة وأجل معلوم + +333 +00:40:02,210 --> 00:40:10,510 +ثم كل منهما خلّى سبيل .. سبيل ما يملك لإهل صاحبه + +334 +00:40:10,510 --> 00:40:16,390 +وتفرقا من المجلس بات العقد عقد الإجارة لازمان يعني + +335 +00:40:16,390 --> 00:40:19,970 +لو بعد ساعة أو ساعتين أو كذا أحدهم هات فالآخر قال + +336 +00:40:19,970 --> 00:40:25,040 +يا أخي أنا بدي أرجعمن حق الرجل الاخر أن يرفض ولا + +337 +00:40:25,040 --> 00:40:33,280 +يملك الأول سلطة قضائية في أن يجبره على الإقالة + +338 +00:40:38,030 --> 00:40:42,170 +هذا هو معنى اللزوم أما الجواز فالإعارة من العقود + +339 +00:40:42,170 --> 00:40:46,870 +الجائعة يملك المعير أن يقول بعد تفرق العقد أن + +340 +00:40:46,870 --> 00:40:51,430 +يهاتف المستعير ويقول يا أخي رد إلي العين وخذ إيه + +341 +00:40:51,430 --> 00:40:56,370 +رد إلي العين بدأ لي أني بحاجة لها ويمكن للمستعير + +342 +00:40:56,370 --> 00:41:02,290 +بعد عشر دقائق يقول و الله بدأ لي الإقتناء عنها فخد + +343 +00:41:02,290 --> 00:41:07,000 +إيه واضح الأمر الآن لو أنا استعارت هذا الجهازلو + +344 +00:41:07,000 --> 00:41:12,940 +استعارت هذا الجهاز الإعارة مطلقة، يعني ليس لها وقت + +345 +00:41:12,940 --> 00:41:17,880 +محدد، يمكن أن تكون الإعارة لحظة ويمكن أن تمتد إلى + +346 +00:41:17,880 --> 00:41:21,660 +أيام، إلى شهر، شهرين، تلاتة، الإجارة لا تصحوا إلا + +347 +00:41:21,660 --> 00:41:25,680 +أن تكون معلومة الأجل، صحيح؟ لرفرض إن أنا استعارته + +348 +00:41:25,680 --> 00:41:29,780 +من بنتي هذه هذا الجهاز، و بعدين روحت أجرته لعشرة + +349 +00:41:29,780 --> 00:41:33,760 +أيام، بعد ما أجرته و أخدت ثمنه، بعد مصي عجلة، + +350 +00:41:33,760 --> 00:41:40,950 +اعطيني يا شيخي الجهازمن حقها أن تقول لكن الآن ليس + +351 +00:41:40,950 --> 00:41:46,130 +من حقي أن أسترد لأن العقد عقد الإجارة لازم و عند + +352 +00:41:46,130 --> 00:41:51,730 +إذن تحدث الخصومات سبحانك اللهم و بحمدك أشهد أن لا + +353 +00:41:51,730 --> 00:41:56,050 +إله إلا أنت نستغفرك و نأتوب إليك + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/i4h-eouW7bw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/i4h-eouW7bw.srt new file mode 100644 index 0000000000000000000000000000000000000000..0239ca00c7b7ba19d32c24665d7e2c48b14a6f04 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/i4h-eouW7bw.srt @@ -0,0 +1,1001 @@ +1 +00:00:21,500 --> 00:00:25,000 +بسم الله الرحمن الرحيم إن الحمد لله نحمده و + +2 +00:00:25,000 --> 00:00:30,020 +نستعين به و نستغفره و نعمل لله ونعوذ بالله من شرور أنفسنا و + +3 +00:00:30,020 --> 00:00:36,220 +سيئات أعمالنا من نهره لا هدى مضلة و من مضلة فلا + +4 +00:00:36,220 --> 00:00:42,460 +هداية و نشهد أن لا إله إلا الله وحده لا شريك له و + +5 +00:00:42,460 --> 00:00:49,950 +نشهد أن محمدًا عبده ورسوله صلى الله عليه وسلم قال الإمام النووي + +6 +00:00:49,950 --> 00:00:57,150 +رحمه الله في أنواع الصلح وهو باسمان أحدهما يجري + +7 +00:00:57,150 --> 00:01:08,450 +بين المتداعيين وهو نوعان أحدهما صلح على إطلاقه فإن + +8 +00:01:08,450 --> 00:01:12,790 +جرى على عين غير المدعاة فهو غير + +9 +00:01:20,000 --> 00:01:27,440 +المعين ومنع التصرف قبل القرض واشتراط التقابض + +10 +00:01:27,440 --> 00:01:35,080 +لتفاقات عدلة ودية أو على مال معين فإيجاره تثبت + +11 +00:01:35,080 --> 00:01:39,660 +أحكامها أو + +12 +00:01:39,660 --> 00:01:47,490 +على بعض العين المدعاة فهبة لبعضه صاحب اليد فتفض + +13 +00:01:47,490 --> 00:01:55,410 +أحكامها ولا يصح بلفظ البيع ولا أصح صحته بلفظ + +14 +00:01:55,410 --> 00:01:59,590 +الصلح هذا + +15 +00:01:59,590 --> 00:02:08,030 +كلام الإمام النووي وأما بيانه فالصلح قسمان قسم + +16 +00:02:08,030 --> 00:02:09,430 +يجري + +17 +00:02:11,440 --> 00:02:20,640 +بين المتداعيين أي بين المدعي والمدعى عليه وقسم آخر + +18 +00:02:20,640 --> 00:02:29,340 +يجري بين المدعي وبين أجنبي مبايع أو امرأة القسم + +19 +00:02:29,340 --> 00:02:36,440 +الأول الصلح الذي يجري بين المتداعيين نوعان صلح على + +20 +00:02:36,440 --> 00:02:40,180 +إقرار و صلح على إنكار + +21 +00:02:42,790 --> 00:02:51,250 +كذلك الصلح الذي على إقرار أولا من جهة حكمه فهو + +22 +00:02:51,250 --> 00:03:01,070 +جائز باتفاق العلماء وهو نوعان صلح عن الأعيان و صلح + +23 +00:03:01,070 --> 00:03:05,970 +عن الغير ونبدأ + +24 +00:03:05,970 --> 00:03:16,290 +بالصلح عن الأعيان فهو صلح المعاوضة و صلح حقيقة + +25 +00:03:16,290 --> 00:03:24,930 +صلح معاوضة و صلح حقيقة أما صلح المعاوضة أن يصالح + +26 +00:03:24,930 --> 00:03:33,510 +شخص على حقه من غير جنسه مثل أنه يصالح على دراهم + +27 +00:03:33,510 --> 00:03:44,410 +بدنانير أو على دنانير بدراهم فهذا يأخذ صورة البيع + +28 +00:03:44,410 --> 00:03:50,930 +وأحكامه يحبون أن أزيدوا الأمر بيانا الصلح صلح + +29 +00:03:50,930 --> 00:04:00,690 +المعاوضة مثلا أعير + +30 +00:04:00,690 --> 00:04:09,650 +أخي أسامة سيارة فلما + +31 +00:04:11,890 --> 00:04:19,950 +سألته إياها لما طلبتها منه امتنع + +32 +00:04:19,950 --> 00:04:30,650 +في دفعها وتردد وهو صاحب شوكة وقوة فخشيت أن أغمض + +33 +00:04:30,650 --> 00:04:40,190 +عليه يعني ينكر علي سيارتي أو يجحظ فقال فقلت + +34 +00:04:40,190 --> 00:04:50,030 +أصالحك، أتفق معك على أن تعطيني خمسة آلاف دولار وتنقل + +35 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00:06:30,950 +عوضًا عنها ألف دولار هذه أيضًا صورة من صور المعاوضة + +48 +00:06:31,380 --> 00:06:36,480 +فلما كان هذا + +49 +00:06:36,480 --> 00:06:44,040 +من صور المعاوضة فإنه + +50 +00:06:44,040 --> 00:06:50,780 +يأخذ حكم البيع من + +51 +00:06:50,780 --> 00:07:01,320 +جهة ثبوت الشفعة و كذلك الرد بالعيب ومن جهة خيار + +52 +00:07:01,320 --> 00:07:08,180 +المجلس وخيار الشرط إلى غير ذلك من الأحكام الثابتة + +53 +00:07:08,180 --> 00:07:09,440 +في عقد البيع + +54 +00:07:15,350 --> 00:07:22,390 +وإن جرى الصلح على عين غير المدعى كما إذا ادعى + +55 +00:07:22,390 --> 00:07:30,710 +عليه دارا فأقر له بها وصالحه عنها بمعين كنقود فهو + +56 +00:07:30,710 --> 00:07:36,590 +أيضًا يعود للعين المدعى من المدعى للمدعى عليه في لفظ + +57 +00:07:36,590 --> 00:07:43,110 +الصلح وتثبت فيه أحكام البيع كما أسلفنا قبل قليل + +58 +00:07:46,780 --> 00:07:57,800 +وإذا كان البدلين جنسًا ربويًا واشتمل + +59 +00:07:57,800 --> 00:08:08,360 +القطع في عفوًا إذا كان جنسًا ربويًا فهذا أيضًا يأخذ + +60 +00:08:08,360 --> 00:08:14,440 +أحكام عقد البيع فيما يخص الصرف + +61 +00:08:15,330 --> 00:08:23,750 +أما إذا صالح على دين فإنه إن كان ذهبًا أو فضة فهو + +62 +00:08:23,750 --> 00:08:30,270 +بيع أيضًا وإن كان عبدًا أو ثوبًا مثلاً موصوفًا فهو إيه + +63 +00:08:30,270 --> 00:08:40,580 +موصوفًا في الذمة فهو يلحق بعقد السلم فيأخذ حكمه ولو + +64 +00:08:40,580 --> 00:08:45,600 +جرى الصلح من العين المدعاة على ما في العين فهو إيه + +65 +00:08:45,600 --> 00:08:53,880 +فهو إجارة صورة هذه المسألة صورة هذه المسألة لو أني + +66 +00:08:53,880 --> 00:09:04,100 +عرضت سيارتي إلى أخي أسامة فلما... لما أردت + +67 +00:09:04,100 --> 00:09:05,780 +السيارة + +68 +00:09:08,100 --> 00:09:18,160 +يعني لم يطاوعني في ردها فصالحته على أن أتركها عنده + +69 +00:09:18,160 --> 00:09:27,660 +خمسة أيام ينتفع بالسيارة ثم يردها لي فقبل الآن + +70 +00:09:27,660 --> 00:09:34,760 +ماذا الذي حصل فإن أنا أعطيته السيارة على فلما أنكرها + +71 +00:09:34,760 --> 00:09:43,690 +علي صالحته أن أمد له في إيه في وقتها أو في زمنها + +72 +00:09:43,690 --> 00:09:51,990 +خمسة أيام ينتفع بها ثم يردها فهذا... هذا في حكم + +73 +00:09:51,990 --> 00:09:58,030 +ماذا؟ في حكم الإي... الإجارة وذلك أن استنقذت + +74 +00:09:58,030 --> 00:10:03,950 +السيارة بإيه؟ بعوض يعني أخذت السيارة في مقابل عوض + +75 +00:10:03,950 --> 00:10:10,570 +هو ماذا؟ هو منفعته وأليس الإجارة؟ أليس عقد + +76 +00:10:10,570 --> 00:10:17,560 +الإجارة؟ هو من العقود... من عقود المعاوضة لكن أحد + +77 +00:10:17,560 --> 00:10:23,980 +العوضين... أحد العوضين يكون عينًا والآخر يكون + +78 +00:10:23,980 --> 00:10:33,940 +منفعة نحن عندما يستأجر أحدنا دارًا فإنه... فإنه يدفع + +79 +00:10:33,940 --> 00:10:41,810 +المال لصاحبها وإيه... ويرفع صاحبها يده عن الدار لأن + +80 +00:10:41,810 --> 00:10:52,250 +نستوفي المنفعة مقابل المال الذي دفعنا إذا لما كان + +81 +00:10:52,250 --> 00:11:01,670 +... لما كان الصلح على منفعة فإنه يأخذ أحكام الإجارة + +82 +00:11:01,670 --> 00:11:10,740 +ثم بعدها قال أما إذا صالح على منفعة العين المدعى + +83 +00:11:10,740 --> 00:11:16,800 +كأن صالحه على أن يسكنها الذي هي في يده وقتًا + +84 +00:11:16,800 --> 00:11:23,440 +فقد اختلف الفقهاء في تكليف هذا هل هو إيجارة أم هو + +85 +00:11:23,440 --> 00:11:30,980 +إعارة ورجح الإمام الشافعي بأنه إعارة مؤقتة + +86 +00:11:33,410 --> 00:11:40,750 +قلنا نحن صلح الإقرار ينقسم إلى قسمين إلى + +87 +00:11:40,750 --> 00:11:55,010 +معاوضة أو إلى حقيقة الحقيقة هو أن يحط صاحب المال أو + +88 +00:11:55,010 --> 00:12:03,480 +يضع صاحب المال يعني عن أخيه جزءًا من المال الذي له عنده + +89 +00:12:03,480 --> 00:12:11,060 +فلو جرى الصلح على بعض العين المدعاة كربعها مثلًا + +90 +00:12:11,060 --> 00:12:19,460 +فهبة لبعضها والباقي لصاحب اليد عليها + +91 +00:12:19,460 --> 00:12:24,540 +فتثبت أحكام الهبة المقررة في بابها من اشتراط + +92 +00:12:24,540 --> 00:12:31,650 +القبول وغيره هل صدق حدها على ذلك أزيد الأمر بيانا + +93 +00:12:31,650 --> 00:12:41,950 +الآن لو أني أعطيت أسامة ألف دينار إلى أجل وهو خمسة + +94 +00:12:41,950 --> 00:12:49,190 +أشهر فلما حال الأجل طلبت منه المال فتردد في دفعه + +95 +00:12:49,190 --> 00:12:59,030 +تردد في دفعه فقلت أصالحك، على أن أحط عنك + +96 +00:12:59,030 --> 00:13:06,130 +ثلاثمائة دينار ثلاثمائة دينار وترد إلي الباقي فقال + +97 +00:13:06,130 --> 00:13:16,210 +قبلت فرد لي سبعمائة دينار فهذا هو يعني صلح + +98 +00:13:16,210 --> 00:13:25,040 +الحقيقة صلح الحقيقة وذلك أني وضعت عنه ثلاثمائة + +99 +00:13:25,040 --> 00:13:32,760 +دينار إيه، حطّت عن ثلاثمائة دينار واتفقت أن يعطيني + +100 +00:13:32,760 --> 00:13:39,500 +سبعمائة دينار وهذا + +101 +00:13:39,500 --> 00:13:46,400 +أيضًا يأخذ أحكام... أحكام البيع يأخذ أحكام البيع + +102 +00:13:46,400 --> 00:13:50,980 +الآن طبعًا هذه الصورة... هذه الصورة + +103 +00:14:14,590 --> 00:14:23,790 +بعدها قال ولا يصح بلفظ البيع يعني لا يصح لا تصح + +104 +00:14:23,790 --> 00:14:32,870 +صورة الحقيقة أو لا يصح صلح الحقيقة بلفظ إيه؟ بلفظ + +105 +00:14:32,870 --> 00:14:42,230 +البيع قال لأن العين كلها ملك للمقر له فإذا باعها + +106 +00:14:42,230 --> 00:14:50,290 +ببعضها فقد باع الشيء ببعضه وهو باطل وهذه إحدى + +107 +00:14:50,290 --> 00:14:57,830 +المسائل التي فارق فيها صلح البيع حيث قطع الأصحاب من + +108 +00:14:57,830 --> 00:15:08,890 +الشافعية بأنه لا يصح صلح الحقيقة بلفظ البيع بيان + +109 +00:15:08,890 --> 00:15:17,290 +ذلك يعني كالصورة التي ذكرنا قلت أعطيت أسامة قرضًا + +110 +00:15:17,290 --> 00:15:23,790 +قدره ألف دينار لمدة خمسة أشهر فلما... لما حان + +111 +00:15:23,790 --> 00:15:30,450 +الأجل... لما حان الأجل طلبت منه المال فانكره علي أو + +112 +00:15:30,450 --> 00:15:39,870 +تردد وما طاوعني فصالحته على أن أحط عنه لكن لا بلفظي + +113 +00:15:39,870 --> 00:15:48,250 +الصلح ولكن بلفظ البيع فقلت له بعتك الألف دينار + +114 +00:15:48,250 --> 00:15:55,410 +التي هي في ذمتك بسبعمائة دينار على أن تردها إليّ + +115 +00:15:55,410 --> 00:16:03,070 +الآن فقال قبلت قال العلماء لا يصح هذا لا تصح + +116 +00:16:03,070 --> 00:16:10,970 +الحقيقة بلفظ إيه بلفظ البيع قلنا ما هو سبب ذلك + +117 +00:16:10,970 --> 00:16:20,920 +قال لأن الألف هي ملك له فلا يستقيم عند إذن أن أبيع + +118 +00:16:20,920 --> 00:16:28,980 +... أن أبيع مالي ببعض مالي أو أن أبيع كل مالي بجزء + +119 +00:16:28,980 --> 00:16:34,780 +منه فهذا لا يستقيم ولا يقبل عند العقلاء ولذلك + +120 +00:16:34,780 --> 00:16:44,390 +قالوا لا يصح صلح الحقيقة بلفظ البيع ثم قال الإمام + +121 +00:16:44,390 --> 00:16:54,030 +النووي رحمه الله والأصحّ صحته بلفظ الصلح والأصحّ + +122 +00:16:54,030 --> 00:17:05,290 +صحته بلفظ الصلح وصورته ذلك أن تقول صالحتك عن المئة + +123 +00:17:05,290 --> 00:17:12,720 +التي لي في ذمتك بخمسين وفيها وجهان أحدهما لا يصحّ + +124 +00:17:12,720 --> 00:17:19,800 +لأن الصلح معين وهذا ضعيف والثاني وهو الأصحّ الصحة + +125 +00:17:19,800 --> 00:17:27,940 +لأن معناه أعطني خمسين وأبرأتك من خمسين أخرى ولو + +126 +00:17:27,940 --> 00:17:30,660 +صرح بذلك صح كما تقدر + +127 +00:17:33,590 --> 00:17:40,650 +في الصورة الأولى لما عرضنا + +128 +00:17:40,650 --> 00:17:48,210 +عن صلح الحطيطة بلفظ البيع قلنا بأنه لا يجوز ولا + +129 +00:17:48,210 --> 00:17:55,450 +يصح اتفاقًا عند أصحابنا الشافعية لكن إذا أضرمنا + +130 +00:17:55,450 --> 00:18:02,370 +الصلحة الصلح الصلح الحطيطة بلفظ الصلح فهذا إيه + +131 +00:18:02,370 --> 00:18:09,700 +فهذا مقبول في الأصح لو مثلًا لي على أخي ألف دينار + +132 +00:18:09,700 --> 00:18:18,340 +ثم لما حان لما انقضى أجلها وإيه وطلبتها تردد + +133 +00:18:18,340 --> 00:18:26,420 +فصالحته على إيه على أن أضع أضع عنه نصفها فقلت + +134 +00:18:26,420 --> 00:18:39,900 +صالحتك على أن تعطيني 500 دينار وتبقى لك 500 دينار + +135 +00:18:39,900 --> 00:18:48,660 +فقال قبلت فهذا إيه فهذا يصح ولا شيء بعدها قال + +136 +00:18:48,660 --> 00:18:56,920 +الإمام النووي رحمه الله ولو صالح من دين على عين + +137 +00:18:56,920 --> 00:19:05,360 +صحّة وهو ينقسم أيضًا إلى معاوضة وحقيقة أما المعاوضة + +138 +00:19:05,360 --> 00:19:14,120 +فصورته لو صالح من دين يجوز الافتداء عنه على عين + +139 +00:19:14,120 --> 00:19:22,570 +أو على دين صح ذلك ويصحّ أيضًا المصالحة على مدفوع + +140 +00:19:22,570 --> 00:19:35,870 +لعموم الأدلة لعموم الأدلة بيانه ذلك مثلا لأسامة + +141 +00:19:35,870 --> 00:19:40,270 +علي ألف دينار وكان + +142 +00:19:40,270 --> 00:19:47,640 +قد أجلني منحني أجلا خمسة أشهر فلما انقضى الأجل + +143 +00:19:47,640 --> 00:19:56,460 +وجاء يطلب ما له قلت لا أرد إليك مالك لا أرد إليك + +144 +00:19:56,460 --> 00:20:04,160 +مالك ولكني ولكني أملك جهاز laptop أصالحك عليه + +145 +00:20:04,160 --> 00:20:14,090 +أصالحك عليه يعني أدفعه لك ثم يعني يسقط حقك الذي في + +146 +00:20:14,090 --> 00:20:21,350 +ذمتي، فقبل، الآن حقق + +147 +00:20:21,350 --> 00:20:28,070 +سامة عندي ذا يوم ثم لما أعطيته أو صالحته على ال + +148 +00:20:28,070 --> 00:20:35,030 +laptop، الـ laptop يطلق عليه بأنه عين، أليس كذلك؟ + +149 +00:20:35,380 --> 00:20:41,880 +إذا صالحته في مقابل الدين على أو صالحته عن + +150 +00:20:41,880 --> 00:20:47,140 +الدين بمال له بعين هي جهاز حاسوب laptop واضح + +151 +00:20:47,140 --> 00:20:53,560 +الكلام هذه صورة وقد قال العلماء يجوز والصورة + +152 +00:20:53,560 --> 00:21:00,930 +الثانية الصورة الثانية أن أصالحه أن أصالحه على ايه؟ + +153 +00:21:00,930 --> 00:21:07,350 +على دين أيضًا، أن أصالحه على دين أيضًا، فمثلاً أقول + +154 +00:21:07,350 --> 00:21:15,310 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+00:24:29,620 --> 00:24:36,880 +وعينًا لم يُشترط قبضه في المجلس حذرا من الإبادة فإن تفرقا قبل قبضه بطل + +179 +00:24:36,880 --> 00:24:45,280 +الصلح ولا يُشترط تعيينه في العقد على الأصح الان + +180 +00:24:45,280 --> 00:24:54,440 +لي على أسامة ألف دينار قد قضى أجله فلما شربتها + +181 +00:24:58,820 --> 00:25:07,840 +وصالحته على ألف وأربعمائة دولار وصالحته على ألف + +182 +00:25:07,840 --> 00:25:15,400 +وأربعمائة دولار الآن يا بنات الدنانير القردونية + +183 +00:25:15,400 --> 00:25:20,200 +تختلف + +184 +00:25:20,200 --> 00:25:30,180 +في لوعها عن الدولارات الأمريكية ليس كذلك لكن وإن + +185 +00:25:30,180 --> 00:25:41,100 +اختلفت العوضان أو البدلين فإن علّتهما واحدة وهي + +186 +00:25:41,100 --> 00:25:49,760 +الثمانية والعلماء قد أفادوا بأن الأموال الربوية + +187 +00:25:49,760 --> 00:25:58,520 +إذا كان العوضان من هذه الأموال الربوية + +188 +00:26:01,390 --> 00:26:11,150 +جاز التفاضل جاز التفاضل بين البدلين ويشترط حصوله + +189 +00:26:11,150 --> 00:26:19,090 +ايه حصوله شرطين اثنين حصوله شرطين اثنين وهو الحلوب + +190 +00:26:19,090 --> 00:26:25,190 +يعني أن يكون البيع حالًا وأن يكون التقابض في المجلس + +191 +00:26:25,190 --> 00:26:33,490 +يدًا بيد فلو ايه اختل شرط منهما كان العقد ربا حرامًا + +192 +00:26:33,490 --> 00:26:40,930 +وهو باطل عند الجمهور وفاسد غير نافذ عند الحنفية + +193 +00:26:40,930 --> 00:26:49,630 +إذا المال الذي له علي أسامة ألف دينار وصالحني + +194 +00:26:49,630 --> 00:27:02,060 +على 1400 دولار أو 1300 دولار هنا البدلين من ايه من + +195 +00:27:02,060 --> 00:27:08,820 +رباوية من ايه من الأصناف الرباوية وقد اختلف نوعهما + +196 +00:27:08,820 --> 00:27:15,300 +فإيه فجاز التفاضل يعني يجوز أن يصالحني على أقل من + +197 +00:27:15,300 --> 00:27:24,040 +قيمة الدينين أو على أكثر من قيمتها لكن لابد ده من + +198 +00:27:24,040 --> 00:27:27,080 +تحقق و ايه + +199 +00:27:29,830 --> 00:27:36,730 +ووجود هذين الشرطين وهو ماذا؟ أن يكون البيع حالًا و + +200 +00:27:36,730 --> 00:27:42,310 +أن يكون التقابض في المجلس بمجرد أصول الصلح بيننا + +201 +00:27:42,310 --> 00:27:48,490 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00:29:13,340 +من عقود المصالحة فالآن لو مثلاً بنتي هذه استلفت مني + +214 +00:29:13,340 --> 00:29:20,870 +ألف دينار فأنا جئت بمثلاً بمظروف فيه سبعمائة دينار و + +215 +00:29:20,870 --> 00:29:30,090 +قلت أقرتك هذا وأخذته صح لعطوا أولاد رغم أنها طلبت + +216 +00:29:30,090 --> 00:29:36,570 +ألفًا فأعطيتها ايه؟ أعطيتها يعني قدرًا من الدنانير في + +217 +00:29:36,570 --> 00:29:44,430 +هذا المظروف واضح فهل لابد من معرفة ذلك؟ لا فإن كذلك + +218 +00:29:44,430 --> 00:29:49,630 +عقد الهبة كذلك عقد الوصية لأن لها من ايه من عقود + +219 +00:29:49,630 --> 00:29:56,970 +ايه من عقود الارفاق من عقود التيسير آه وايه + +220 +00:29:56,970 --> 00:30:05,040 +وتفريج الكرم وصناعة المعروف ثم بعدها قال وإن لم + +221 +00:30:05,040 --> 00:30:12,840 +يتوافق الدين المصالح منه والمصالح عليه في علّة + +222 +00:30:12,840 --> 00:30:20,700 +الربا للصلح عن فضة بحمطة أو ثوب فإن كان عيوظ + +223 +00:30:20,700 --> 00:30:27,780 +وعينًا لم يُشترط قبضه في المجلس في الأصح كما لو + +224 +00:30:27,780 --> 00:30:35,800 +باع ثوبًا لدراهم في الذباب كلامنا نافع نفيس الآن لو + +225 +00:30:35,800 --> 00:30:44,180 +كان لي على أسامة ألف دينار فصالحني .. صالحني على + +226 +00:30:44,180 --> 00:30:51,420 +يعني مجموعة من الثياب على مجموعة من الثياب أو + +227 +00:30:51,420 --> 00:30:59,740 +صالحني على جهاز laptop هل يشترط أن يدفع إلي جهاز + +228 +00:30:59,740 --> 00:31:07,860 +الـ laptop ونحن في المجلس يجوز هذا ويجوز أيضًا أني + +229 +00:31:07,860 --> 00:31:15,380 +أن يدفعه إليّ يعني بعد يومين بعد ثلاثة أيام بعد + +230 +00:31:15,380 --> 00:31:21,860 +أكثر من ذلك ولا يلزم من أن يعني يدفعه في المجلس + +231 +00:31:21,860 --> 00:31:30,530 +لِيش؟ لاختلاف العِلّة لاختلاف العِلّة لأن الدنانير عِلّتها + +232 +00:31:30,530 --> 00:31:41,150 +ثمانية وهذا علّته ليست ثمانية، علّته ليست ثمانية، + +233 +00:31:41,150 --> 00:31:48,130 +فلم يكن هذا وذاك كلاهما من الأصناف، بل المال صنف + +234 +00:31:48,130 --> 00:31:54,510 +ربوي واللي هو الدينار صفر ربوي واللاب توب ليس ربويًا + +235 +00:31:54,510 --> 00:32:01,270 +فجازة عند إيدان جازة عند إيدان أن أصالحه على أحكام + +236 +00:32:01,270 --> 00:32:09,630 +البيع الآن بنفع نشتري لابتوب بالدين ولا لأ؟ أليس + +237 +00:32:09,630 --> 00:32:16,210 +حصوله هذا يقضي + +238 +00:32:16,210 --> 00:32:23,400 +بأن الإنسان قد أخذ وقبض الـ laptop وأخر دفع ثمنه + +239 +00:32:23,400 --> 00:32:28,320 +إلى شهر أو شهرين أو كده وكثير من الناس يزاوي هذه + +240 +00:32:28,320 --> 00:32:34,160 +الصورة، ليس كذلك أيضًا، إذا مرة أخرى، إذا كان .. + +241 +00:32:34,160 --> 00:32:43,160 +إذا كان المصالح .. المصالح عليه دائمًا والمصالح + +242 +00:32:43,160 --> 00:32:50,530 +عليه عينًا لا يشترط دفع العين أو تسليمها في المجلس + +243 +00:32:50,530 --> 00:32:57,450 +لا يشترط فلو أسلمها خارج المجلس لو أجل تسليمها + +244 +00:32:57,450 --> 00:33:04,650 +يومًا أو يومين جاز ذلك ولا شك وإن كان عوضه دينًا + +245 +00:33:04,650 --> 00:33:10,770 +كصالحته عن قراضه التي عليك بكذا اشترط تعيينه في + +246 +00:33:10,770 --> 00:33:16,920 +المجلس ليخرج عن بيع الدين بالدين وفي قضية في المجلس + +247 +00:33:16,920 --> 00:33:25,660 +الوجهان أصحهما لا يشترط وإن كان ربويّين اشترط + +248 +00:33:25,660 --> 00:33:31,140 +طالما سبقت الاستبدال على الحمد هذا سنعود إلى ذكره + +249 +00:33:31,140 --> 00:33:35,940 +في المحاضرة القادمة إن شاء الله الله وليه التوفيق + +250 +00:33:35,940 --> 00:33:41,860 +نسأله سبحانه أن يوثقنا وليه كل من يحب ويرضى والحمد + +251 +00:33:41,860 --> 00:33:43,380 +لله يا رب العالمين diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/i4h-eouW7bw_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/i4h-eouW7bw_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..cfce23e7c2d6d76585fa832ef5516f3d0f02faac --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/i4h-eouW7bw_postprocess.srt @@ -0,0 +1,1004 @@ +1 +00:00:21,500 --> 00:00:25,000 +بسم الله الرحمن الرحيم إن الحمد لله نحمله و + +2 +00:00:25,000 --> 00:00:30,020 +نستأمينه و نستغفره و نعمل لله من شرور أنفسنا و + +3 +00:00:30,020 --> 00:00:36,220 +سيئات أعمالنا من نهره لا أخلا مضلة و من مضلة فلا + +4 +00:00:36,220 --> 00:00:42,460 +هدية و أشهر أن لا إله إلا الله الحمد لله شريكاه و + +5 +00:00:42,460 --> 00:00:49,950 +أشهر أن محمدا عبده رسوله هو اللهقال الإمام النووي + +6 +00:00:49,950 --> 00:00:57,150 +رحمه الله في أنواع الصلح وهو باسمان أحدهما يجري + +7 +00:00:57,150 --> 00:01:08,450 +بين المتداعيين وهو نوعان أحدهما صلح على إطلاقه فإن + +8 +00:01:08,450 --> 00:01:12,790 +جرى على عين غير المبدعات فهو غير + +9 +00:01:20,000 --> 00:01:27,440 +المعين ومنع تصرفي قبل القرض واشتراط التقابله + +10 +00:01:27,440 --> 00:01:35,080 +لتفاقات عدلة ودبة أو على مال فعتي فإيجارة تثبت + +11 +00:01:35,080 --> 00:01:39,660 +أحكامها أو + +12 +00:01:39,660 --> 00:01:47,490 +على بعض العين المدعات فهبة لبعضهالصاحب اليدي فتفض + +13 +00:01:47,490 --> 00:01:55,410 +أحكامها ولا يصحه بلفظ البيت ولا أصح صحته بلفظ + +14 +00:01:55,410 --> 00:01:59,590 +الصلح هذا + +15 +00:01:59,590 --> 00:02:08,030 +كلامه الإمام النووي وأما بيانه فالصلح قسمان قسم + +16 +00:02:08,030 --> 00:02:09,430 +يجري + +17 +00:02:11,440 --> 00:02:20,640 +بين 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الدولاراتفقلت قبلت جاز هذا و ذلك + +210 +00:28:48,200 --> 00:28:55,440 +اني قد ايه قد صفحت عنه و قد عخوته سواء كان المبلغ + +211 +00:28:55,440 --> 00:29:01,680 +اقل من قيمة الألف دينار او اكثر من ذلك او يعادل + +212 +00:29:01,680 --> 00:29:07,620 +هذا واضح الامر و ذلك ان الصلحة من عقود الإرفاق و + +213 +00:29:07,620 --> 00:29:13,340 +من عقود المصالحة فالان لو مثلا بنتي هذه استلفت مني + +214 +00:29:13,340 --> 00:29:20,870 +الف دينارفانا جئت بمثلا بمظروف فيه سبعمائة دينار و + +215 +00:29:20,870 --> 00:29:30,090 +قلت أقرتك هذا و أخذته صح لعطوا أولاد رغم أنها طلبت + +216 +00:29:30,090 --> 00:29:36,570 +ألفة فأعطيتها إيه؟ أعطيتها يعنيقدرا من الدنانير في + +217 +00:29:36,570 --> 00:29:44,430 +هذا المظروف واضح فهل لابد من معرفة ذلك لا فإن كذلك + +218 +00:29:44,430 --> 00:29:49,630 +عقد الهبة كذلك عقد الوصية لأن لها من ايه من عقود + +219 +00:29:49,630 --> 00:29:56,970 +ايه من عقود الارفاق من عقود التيسير اه و ايه + +220 +00:29:56,970 --> 00:30:05,040 +وتفريج الكرم وصناع المعروف ثم بعدها قالوإن لم + +221 +00:30:05,040 --> 00:30:12,840 +يتوافق الدين المصالح منه والمصالح عليه في علّة + +222 +00:30:12,840 --> 00:30:20,700 +الربا للصُلح عن فضة بحمطة أو ثوب فإن كان عيوظ + +223 +00:30:20,700 --> 00:30:27,780 +وعينا لم يُشترط قبضه في المجلس في الأصحى كما لو + +224 +00:30:27,780 --> 00:30:35,800 +باع ثوبا لدراهم في الذباب كلامنافع نفيس الان لو + +225 +00:30:35,800 --> 00:30:44,180 +كان لي على أسامة الف دينار فصالحني .. صالحني على + +226 +00:30:44,180 --> 00:30:51,420 +يعني مجموعة من الثياد على مجموعة من الثياد او + +227 +00:30:51,420 --> 00:30:59,740 +صالحني على جهاز laptop هل يشترط ان يدفع الي جهاز + +228 +00:30:59,740 --> 00:31:07,860 +ال laptop و نحن في المجلسيجوز هذا و يجوز أيضا أني + +229 +00:31:07,860 --> 00:31:15,380 +أن يدفعه إليا يعني بعد يومين بعد ثلاثة أيام بعد + +230 +00:31:15,380 --> 00:31:21,860 +أكثر من ذلك و لا يلزم من أن يعني يدفعه في المجلس + +231 +00:31:21,860 --> 00:31:30,530 +ليش لاختلاف العلم لاختلاف العلملأن الدنانير علتها + +232 +00:31:30,530 --> 00:31:41,150 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"word": " دينار", "probability": 0.884765625}, {"start": 361.12, "end": 361.92, "word": " مثلا", "probability": 0.925537109375}, {"start": 361.92, "end": 362.28, "word": " ألف", "probability": 0.8369140625}, {"start": 362.28, "end": 362.92, "word": " دولار", "probability": 0.9934895833333334}, {"start": 362.92, "end": 363.98, "word": " بدلا", "probability": 0.642333984375}, {"start": 363.98, "end": 364.9, "word": " من", "probability": 0.98193359375}, {"start": 364.9, "end": 366.0, "word": " إيه؟", "probability": 0.848876953125}, {"start": 366.0, "end": 366.38, "word": " هذا", "probability": 0.95263671875}, {"start": 366.38, "end": 367.54, "word": " أيضا", "probability": 0.9493815104166666}, {"start": 367.54, "end": 368.78, "word": " معوضة،", "probability": 0.834228515625}, {"start": 368.78, "end": 369.2, "word": " هذا", "probability": 0.970703125}, {"start": 369.2, "end": 370.72, "word": " معوضة", "probability": 0.9927978515625}], "temperature": 1.0}, {"id": 14, "seek": 39095, "start": 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ادعى عليه دارا فأقر له بها وصالحه عنها بمعين كثوق فهو أيضا فيع للعين المدعى من المدعى للمدعى عليه في لفظ الصُلح وتثبت فيه أحكام البيع كما أسلفنا قبل قليل", "tokens": [2407, 28814, 1863, 10874, 2288, 7578, 31767, 10859, 1211, 5016, 15844, 6225, 9957, 32771, 13546, 9673, 3215, 3615, 7578, 9122, 15042, 11933, 15730, 1975, 3215, 3615, 7578, 47356, 11778, 9640, 995, 6156, 10721, 4587, 2288, 46740, 4724, 11296, 4032, 9381, 6027, 5016, 3224, 18871, 11296, 4724, 2304, 3615, 9957, 9122, 12984, 2407, 4587, 6156, 3224, 2407, 36632, 11242, 995, 8978, 3615, 24976, 3615, 9957, 9673, 3215, 3615, 7578, 9154, 9673, 3215, 3615, 7578, 5296, 19528, 3215, 3615, 7578, 47356, 8978, 5296, 5172, 19913, 31767, 10859, 1211, 5016, 34683, 12984, 3555, 2655, 8978, 3224, 5551, 5016, 4117, 10943, 2423, 21292, 3615, 9122, 15042, 5551, 3794, 46538, 8315, 12174, 36150, 12174, 20292, 1211], "avg_logprob": -0.1661551327311567, "compression_ratio": 1.9234972677595628, "no_speech_prob": 7.748603820800781e-07, "words": 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+00:20:35,380 --> 00:20:41,880 +إذا صالحته في مقابل الدين ا على ا او صالحته عن + +150 +00:20:41,880 --> 00:20:47,140 +الدين بمالانه بعين هي جهاز حاسوب laptop واضح + +151 +00:20:47,140 --> 00:20:53,560 +الكلام هذه صورة وقد قال العلماء يجوز والصورة + +152 +00:20:53,560 --> 00:21:00,930 +الثانية الصورة الثانية أن أصالحه أن أصالحهعلى ايه؟ + +153 +00:21:00,930 --> 00:21:07,350 +على دين ايضا، ان اصالحه على دين ايضا، فمثلا اقول + +154 +00:21:07,350 --> 00:21:15,310 +له كان قد اقربني الف دينان لمدة خمسة أشهر مثلا، + +155 +00:21:15,310 --> 00:21:23,290 +فلمّا انقضى الأجل جاء يطلب مالهفقلت له كنت أعطيتك + +156 +00:21:23,290 --> 00:21:28,390 +.. كنت أعطيتك قطعة + +157 +00:21:28,390 --> 00:21:37,570 +ذهب قبل مثلا سنة أتفكر قال عنه فقلت له أصالحك .. + +158 +00:21:37,570 --> 00:21:46,370 +أصالحك عليها بمالك الذي عليها بمالك الذي عليها + +159 +00:21:46,370 --> 00:21:56,450 +فقال قبلته فهذاهذا صلح .. صلح .. صلح داين اه بدين + +160 +00:21:56,450 --> 00:22:03,470 +يعني انا صالحته عن دينه بدين لي عليه واضح الكلام + +161 +00:22:03,470 --> 00:22:11,470 +او ان انا احيله على ايه كنت مثلا اصالحك بايه بدين + +162 +00:22:11,470 --> 00:22:19,550 +الذي على كلان وقدره مثلا اربعمائة دينارأو 500 + +163 +00:22:19,550 --> 00:22:28,950 +دينار وقد انقضى أجلها بعدها قال للإمام النووي + +164 +00:22:28,950 --> 00:22:36,770 +وحماه الله فانت واثق في علة الربا اشتريها قبل + +165 +00:22:36,770 --> 00:22:43,830 +عيوظي في المجلس اشتريها قبل عيوظي في المجلسوإلا + +166 +00:22:43,830 --> 00:22:49,970 +فإن كان العوض عينًا لم يُشترط قبله في المجلس في + +167 +00:22:49,970 --> 00:23:02,950 +الأصحى أو دينًا اشترط تعيينه في المجلس وهي + +168 +00:23:02,950 --> 00:23:10,600 +أو وفي قبله الوجهانوإن صالح من دين على بعضه فهو + +169 +00:23:10,600 --> 00:23:20,900 +إبراء عن باقه و يصح بلفظ الإبراء و يحط و نحميه مرة + +170 +00:23:20,900 --> 00:23:30,700 +أخرى فإن توافق في علة الربا اشترط قبض العوض في + +171 +00:23:30,700 --> 00:23:31,320 +المجلس + +172 +00:23:35,960 --> 00:23:44,380 +وإلا فإن كان العوض عينًا لم يُشترط قبضه في المجلس + +173 +00:23:44,380 --> 00:23:53,760 +في الأصحى أو دينا اشترط تعيينه في المجلس وفي قبضه + +174 +00:23:53,760 --> 00:24:03,460 +الوجهان وإن صالح من دين على بعضه فهو إبرادويصحوا + +175 +00:24:03,460 --> 00:24:12,900 +بنفذ الإبرائي والحقي ونحوهما ديان الدين فإن تواثق + +176 +00:24:12,900 --> 00:24:21,080 +الدين المصالح عنه والعوض فالمصالح عليه في علدة + +177 +00:24:21,080 --> 00:24:29,620 +الذباب كالصُلحى عن فضة للهب افطولهقبض العيوب في + +178 +00:24:29,620 --> 00:24:36,880 +المجلس حذرا من الإباد فإن تفرقات قبل قبضه بطل + +179 +00:24:36,880 --> 00:24:45,280 +الصلح و لا يُشترط تعيينه في العقل على الأصحى الان + +180 +00:24:45,280 --> 00:24:54,440 +لي على أسامة ألف دنيا قد قضى أجلنا فلما شربتها + +181 +00:24:58,820 --> 00:25:07,840 +وصالحك على ألف واربعمائة دولار وصالحك على ألف + +182 +00:25:07,840 --> 00:25:15,400 +واربعمائة دولار الآن يا بنات الدنامير القردونية + +183 +00:25:15,400 --> 00:25:20,200 +تختلف + +184 +00:25:20,200 --> 00:25:30,180 +في لوعها عن الدولارات الأمريكية ليس كذلك لكنوإن + +185 +00:25:30,180 --> 00:25:41,100 +اختلفت العوضان أو البذلان فإن علتهم واحدة وهي + +186 +00:25:41,100 --> 00:25:49,760 +الثمانية والعلماء قد أفادوا بأن الأموال الربوية + +187 +00:25:49,760 --> 00:25:58,520 +إذا كان العوضان من هذه الأموال الربوية + +188 +00:26:01,390 --> 00:26:11,150 +جاز التفاضل جاز التفاضل بين البدلين ويشترط حصوله + +189 +00:26:11,150 --> 00:26:19,090 +ايه حصوله شرطين اثنين حصوله شرطين اثنين وهو الحلوب + +190 +00:26:19,090 --> 00:26:25,190 +يعني ان يكون البيع حالا وان يكون التقابض في المجلس + +191 +00:26:25,190 --> 00:26:33,490 +يدا بيد فلو ايه اختل شرط منهماكان العقد ربا حراما + +192 +00:26:33,490 --> 00:26:40,930 +وهو باطل عند الجمهور وفاسد غير نافذ عند الحرفية + +193 +00:26:40,930 --> 00:26:49,630 +اذا المال اللذي ليه على أسامة الف دينات وصالحني + +194 +00:26:49,630 --> 00:27:02,060 +على 1400 دولار او 1300 دولارهنا البدلاني من ايه من + +195 +00:27:02,060 --> 00:27:08,820 +رباوية من ايه من الأصناف الرباوية وقد اختلف نوعهما + +196 +00:27:08,820 --> 00:27:15,300 +فإيه فجاز التفاضل يعني يجوز ان يصالحني على اقل من + +197 +00:27:15,300 --> 00:27:24,040 +قيمة الدلالين او على اكثر من قيمتها لكن لابد ده من + +198 +00:27:24,040 --> 00:27:27,080 +تحققي و ايه + +199 +00:27:29,830 --> 00:27:36,730 +ووجود هذين الشرطين و هو ماذا؟ أن يكون البيع حالا و + +200 +00:27:36,730 --> 00:27:42,310 +أن يكون التقابض في المجلس بمجرد أصول الصلح بيننا + +201 +00:27:42,310 --> 00:27:48,490 +ينبغي إيه؟ أن يقبضني و أن يدفع إلياإيه الدولارات + +202 +00:27:48,490 --> 00:27:55,770 +واضح فلو أننا افترقنا عن مجلس العقد ولم يدفع المال + +203 +00:27:55,770 --> 00:28:03,090 +إليه يكون هذا عقدا فاسدا باطلا السبب في ذلك ماذا + +204 +00:28:03,090 --> 00:28:10,670 +اختلال شرط من هذين الشرطين وهو ماذا التقابض عدم + +205 +00:28:10,670 --> 00:28:19,760 +التقابض في المجلس قال ويصح أيضاالمصالحة قال + +206 +00:28:19,760 --> 00:28:26,920 +أيضا فإن + +207 +00:28:26,920 --> 00:28:33,220 +تفرقا قد قضيه بطل الصُلح ولا يُشترط تعيينه في + +208 +00:28:33,220 --> 00:28:39,700 +العقد على الأصحى يعني لو مثلا قال أصالحك أصالحك + +209 +00:28:39,700 --> 00:28:48,200 +على ايه؟ على هذه الدولاراتفقلت قبلت جاز هذا و ذلك + +210 +00:28:48,200 --> 00:28:55,440 +اني قد ايه قد صفحت عنه و قد عخوته سواء كان المبلغ + +211 +00:28:55,440 --> 00:29:01,680 +اقل من قيمة الألف دينار او اكثر من ذلك او يعادل + +212 +00:29:01,680 --> 00:29:07,620 +هذا واضح الامر و ذلك ان الصلحة من عقود الإرفاق و + +213 +00:29:07,620 --> 00:29:13,340 +من عقود المصالحة فالان لو مثلا بنتي هذه استلفت مني + +214 +00:29:13,340 --> 00:29:20,870 +الف دينارفانا جئت بمثلا بمظروف فيه سبعمائة دينار و + +215 +00:29:20,870 --> 00:29:30,090 +قلت أقرتك هذا و أخذته صح لعطوا أولاد رغم أنها طلبت + +216 +00:29:30,090 --> 00:29:36,570 +ألفة فأعطيتها إيه؟ أعطيتها يعنيقدرا من الدنانير في + +217 +00:29:36,570 --> 00:29:44,430 +هذا المظروف واضح فهل لابد من معرفة ذلك لا فإن كذلك + +218 +00:29:44,430 --> 00:29:49,630 +عقد الهبة كذلك عقد الوصية لأن لها من ايه من عقود + +219 +00:29:49,630 --> 00:29:56,970 +ايه من عقود الارفاق من عقود التيسير اه و ايه + +220 +00:29:56,970 --> 00:30:05,040 +وتفريج الكرم وصناع المعروف ثم بعدها قالوإن لم + +221 +00:30:05,040 --> 00:30:12,840 +يتوافق الدين المصالح منه والمصالح عليه في علّة + +222 +00:30:12,840 --> 00:30:20,700 +الربا للصُلح عن فضة بحمطة أو ثوب فإن كان عيوظ + +223 +00:30:20,700 --> 00:30:27,780 +وعينا لم يُشترط قبضه في المجلس في الأصحى كما لو + +224 +00:30:27,780 --> 00:30:35,800 +باع ثوبا لدراهم في الذباب كلامنافع نفيس الان لو + +225 +00:30:35,800 --> 00:30:44,180 +كان لي على أسامة الف دينار فصالحني .. صالحني على + +226 +00:30:44,180 --> 00:30:51,420 +يعني مجموعة من الثياد على مجموعة من الثياد او + +227 +00:30:51,420 --> 00:30:59,740 +صالحني على جهاز laptop هل يشترط ان يدفع الي جهاز + +228 +00:30:59,740 --> 00:31:07,860 +ال laptop و نحن في المجلسيجوز هذا و يجوز أيضا أني + +229 +00:31:07,860 --> 00:31:15,380 +أن يدفعه إليا يعني بعد يومين بعد ثلاثة أيام بعد + +230 +00:31:15,380 --> 00:31:21,860 +أكثر من ذلك و لا يلزم من أن يعني يدفعه في المجلس + +231 +00:31:21,860 --> 00:31:30,530 +ليش لاختلاف العلم لاختلاف العلملأن الدنانير علتها + +232 +00:31:30,530 --> 00:31:41,150 +ثمانية، وهذا علته ليست ثمانية، علته ليست ثمانية، + +233 +00:31:41,150 --> 00:31:48,130 +فلم يكن هذا وذاك كلاهما من الأصناف، بل المال صنف + +234 +00:31:48,130 --> 00:31:54,510 +ببوياللي هو الدنانية صفر ربوي واللابتوب ليس ربويا + +235 +00:31:54,510 --> 00:32:01,270 +فجازة عند إيدان جازة عند إيدان أن أصالحه على أحكام + +236 +00:32:01,270 --> 00:32:09,630 +البيع الآن بنفع نشتري لابتوب بالدين ولا لأ؟ أليس + +237 +00:32:09,630 --> 00:32:16,210 +حصوله هذا يقضي + +238 +00:32:16,210 --> 00:32:23,400 +بأنالانسان قد أخذ وقبض ال laptop و أخر دفع ثمنه + +239 +00:32:23,400 --> 00:32:28,320 +إلى شهر أو شهرين أو كده و كثير من الناس يزاوي هذه + +240 +00:32:28,320 --> 00:32:34,160 +الصورة، ليس كذلك أيضا، إذا مرة أخرى، إذا كان .. + +241 +00:32:34,160 --> 00:32:43,160 +إذا كان المصالح .. المصالح عليه دائما و المصالح + +242 +00:32:43,160 --> 00:32:50,530 +عليه عينا لا يشتاقوادفع العين أو تسليمها في المجلس + +243 +00:32:50,530 --> 00:32:57,450 +لا يشترى فلو إسلمها خارج المجلس لو أجل تسليمها + +244 +00:32:57,450 --> 00:33:04,650 +يوما أو يومين جاز ذلك ولا شك وإن كان عوضه داينا + +245 +00:33:04,650 --> 00:33:10,770 +كصالحتك عن قراهم التي عليك بكذا اشترط تعيينه في + +246 +00:33:10,770 --> 00:33:16,920 +المجلسليخرج عن بيع الدين بالدين وفي قضيه في المجلس + +247 +00:33:16,920 --> 00:33:25,660 +الوجهان أصحوهما لا يشترطواوإن كان ربوييني اشتري + +248 +00:33:25,660 --> 00:33:31,140 +طالما سبقت الاستبدال على الحمد هذا سنعود إلى ذكره + +249 +00:33:31,140 --> 00:33:35,940 +في المحاضرة القادمة ان شاء الله الله وليه التوفيق + +250 +00:33:35,940 --> 00:33:41,860 +نسأله سبحانه أن يوثقنا وليه كل من يحب ويرضى والحمد + +251 +00:33:41,860 --> 00:33:43,380 +لله يا رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ibqdxOXQ5IU_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ibqdxOXQ5IU_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..f3077432b793804eacbe3c12b3acd2b21cae8c10 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ibqdxOXQ5IU_postprocess.srt @@ -0,0 +1,1416 @@ +1 +00:00:20,750 --> 00:00:26,830 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,830 --> 00:00:32,470 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:32,470 --> 00:00:38,690 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,690 --> 00:00:45,410 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:45,410 --> 00:00:51,140 +رسوله و بعدهقال الإمام النووي رحمه الله تعالى في + +6 +00:00:51,140 --> 00:01:00,940 +كتابه منهاج الطالبين ويختبروا رشد الصبي والمعنى + +7 +00:01:00,940 --> 00:01:10,000 +قبل أن يدفع الولي أبا كان أو جدا أو وصية أحدهم أو + +8 +00:01:10,000 --> 00:01:15,880 +كان القاضي قبل أن يدفع المال إلى + +9 +00:01:17,320 --> 00:01:24,940 +الصبي ينبغي أن يتحقق من رشده بعد بلوغه يعني إذا + +10 +00:01:24,940 --> 00:01:31,600 +بلغ ينبغي أن يتأكد ويتثبت هل هو بلغ رشيدا ام لا + +11 +00:01:31,600 --> 00:01:38,200 +ودليل ذلك قول ربنا جل وعلا وابتلوا اليتاما + +12 +00:01:38,200 --> 00:01:45,380 +والابتلاء في الآية بمعنى الامتحان والاختباريعني لا + +13 +00:01:45,380 --> 00:01:51,320 +تدفعوا إليهم أموالهم .. لا تدفعوا إليهم أموالهم + +14 +00:01:51,320 --> 00:02:02,040 +إلا بعد امتحانكم لهم امتحانكم لهم أو اختباركمإياهم + +15 +00:02:02,040 --> 00:02:09,640 +من جهتي الرشد الذي هو صلاح في الدين و صلاح في + +16 +00:02:09,640 --> 00:02:16,900 +المال على ما رأى الشافعية رحمهم الله تعالى أما في + +17 +00:02:16,900 --> 00:02:25,520 +الدين فينبغي .. ينبغي أن نتأمل واقع الصبي فإذا + +18 +00:02:25,520 --> 00:02:35,680 +وجدناه حريصا على الفرائضمعظما للشعائر غير متجرئ + +19 +00:02:35,680 --> 00:02:44,480 +على الحدود و على العظائم و وجدناه يألف أهل الديانة + +20 +00:02:44,480 --> 00:02:54,430 +و أصحاب الأخلاق فهذهمتى رأيناها في الصبي علمنا أنه + +21 +00:02:54,430 --> 00:03:01,670 +رشيد في الدين أنه رشيد في الدين وليس يقصد العلماء + +22 +00:03:01,670 --> 00:03:08,830 +من الرشد في الدين أن يبلغ الصبي مرتبة العلماء أو + +23 +00:03:08,830 --> 00:03:19,470 +مرتبة الراسخين لأ بل يكون علىمرتبة يرتضى فيها .. + +24 +00:03:19,470 --> 00:03:25,850 +يرتضى فيها دينه أو يطمأن عليه من .. من الزيغة + +25 +00:03:25,850 --> 00:03:32,830 +والضلالة وأما الرشد في المال فإنه يختلف باختلاف + +26 +00:03:32,830 --> 00:03:39,370 +المراتب فإنه يختلف باختلاف المراتب فليس من الحكمة + +27 +00:03:39,370 --> 00:03:50,550 +عند الوليإذا كان .. إذا كان أبو الصبي تاجرا أن + +28 +00:03:50,550 --> 00:03:58,750 +نختبره في الزراعة أو كان أبوه زراعا أن نختبره في + +29 +00:03:58,750 --> 00:04:08,310 +النجارة والحدادةأو كان أبوه خياطا أن نختبره مثلا + +30 +00:04:08,310 --> 00:04:19,870 +في التجارة لا بل ينبغي أن نختبره في .. يعني + +31 +00:04:19,870 --> 00:04:28,830 +المهنة أو في الخبرة التي نشأ ووجدها عادة أبائه + +32 +00:04:28,830 --> 00:04:38,230 +وأجدادهفلذلك قالوا نختبر ابن التاجر بأن نسلطه على + +33 +00:04:38,230 --> 00:04:46,830 +السوق و نأذن له بأن يتفحص أنواع البضاعة التي + +34 +00:04:46,830 --> 00:04:54,970 +نحددها له ثم نأذن له بالمماكسة و المماكسة بنات + +35 +00:04:54,970 --> 00:05:02,970 +طيباتإذا كان الصبي بصدد البيع أن يحرص على أن يرفع + +36 +00:05:02,970 --> 00:05:10,350 +سعرها و ثمنها وإذا كان بصدد الشراء أن يحرص على خفض + +37 +00:05:10,350 --> 00:05:19,520 +ثمنها يعني إذا كان بائعاتأملناه فإذا عرض السلعة ثم + +38 +00:05:19,520 --> 00:05:27,720 +يعني ذكر لها ثمنا عاليا حتى يصل مع المشتري إلى + +39 +00:05:27,720 --> 00:05:35,680 +الثمن المرادوإذا كان الصبي يعني راغبا بالشراء + +40 +00:05:35,680 --> 00:05:44,880 +تأملناه فإذا كان يحرص على المساومة ثم لم يقدم على + +41 +00:05:44,880 --> 00:05:51,700 +الشراء إلا بعد تفقد .. بعد تفقده حالة السوقثم بعد + +42 +00:05:51,700 --> 00:05:58,980 +تجواله و تطوافه على التجار الذين يعرضون و يبيعون + +43 +00:05:58,980 --> 00:06:06,980 +البضاعة التي يريدها ثم وجد يعني البضاعة الأنفسة + +44 +00:06:07,430 --> 00:06:14,110 +واتعرف على الأسعار ومن من التجاري صاحب إيه صاحب + +45 +00:06:14,110 --> 00:06:21,190 +السماحة ومن صاحب أشياء الجشع والطمع إذا وجدنا كل + +46 +00:06:21,190 --> 00:06:28,450 +هذا فهذه أمارات ماذا أمارات الرشد أمارات الرشد + +47 +00:06:28,450 --> 00:06:36,440 +والذكاء عندئذ نطمئنه أن الصبية بلغ يعنيفاطنا، + +48 +00:06:36,440 --> 00:06:43,640 +يقظا، ثقفا، نبيا يمكن إن دفعنا له ماله أن يصونه + +49 +00:06:43,640 --> 00:06:50,760 +وأن يحفظه وأن يوظفه كما يوظف العقلاء أموالهم فاضح + +50 +00:06:50,760 --> 00:07:00,080 +ثم بعدها قال ويختبر ولده الذراعي + +51 +00:07:01,320 --> 00:07:08,170 +بالزراعة والنفقة على القوام بهاإذا كنا بصدد أن + +52 +00:07:08,170 --> 00:07:15,430 +نختبر ابن رجل يعمل بفلاحة الأرض، يعمل بزراعة الأرض + +53 +00:07:15,430 --> 00:07:21,250 +مثلا يقول له أبوه يا ابني اذهب إلى المزرعة وراقب + +54 +00:07:21,250 --> 00:07:30,150 +العمال هناك و الخدام و ذلك كأنني أريد أن أتفيأ + +55 +00:07:30,150 --> 00:07:37,490 +ضلال الراحة في البيتفإذا خرج مثلا و تابع من إيه .. + +56 +00:07:37,490 --> 00:07:46,640 +من كانوا بصدد قلب الأرض و إيه و حراستهاوتابع من + +57 +00:07:46,640 --> 00:07:55,700 +يبدر الأرض أو يعني يغرس فيها الفسائل وجدناه يقول + +58 +00:07:55,700 --> 00:08:01,020 +اجعلوا بين الفسيلة والفسيلة مسافة معينة كذلك + +59 +00:08:01,020 --> 00:08:07,240 +احرصوا أن تكون الأسطر قويمة وأن تكون بين السطر + +60 +00:08:07,240 --> 00:08:13,180 +والسطر الآخر مسافة متساوية ثم ذهب مثلا إلى ايه؟ + +61 +00:08:13,180 --> 00:08:23,060 +إلىيعني العمال الذين بصدد الحصاد ويرشدهم كيف + +62 +00:08:23,060 --> 00:08:28,080 +يجمعونه في الجرين إذا كانوا في إيه ثم يتابع لماذا + +63 +00:08:28,080 --> 00:08:33,260 +أنت يعني أطلت الجلوس لماذا أنت كذا لا تنشغلوا في + +64 +00:08:33,260 --> 00:08:38,380 +الحوار و الحديث بينكم فإن هذا يعطل مصلحة العمل + +65 +00:08:38,380 --> 00:08:45,050 +فبعد يومين أو ثلاثة أيام انقلب أبوه إلى مزرعتهفوجد + +66 +00:08:45,050 --> 00:08:51,170 +سير العمل على أكثر ما كان يتوقع هذا إن دل فإنما + +67 +00:08:51,170 --> 00:08:57,930 +يدل على أن أن الصبي بلغ رشيدا ويستطيع الأب أن + +68 +00:08:57,930 --> 00:09:03,410 +يعتمد عليه في متابعة سير العمل أو أن يعتمد عليه + +69 +00:09:04,100 --> 00:09:10,280 +فيما لو أنه بذل إليه ماله أنه قادر على أن يصونه بل + +70 +00:09:10,280 --> 00:09:18,220 +و هو قادر على أن ينميه و يزيده ثم قال و يختبر + +71 +00:09:18,220 --> 00:09:24,240 +المحترف بما يتعلق بحرفته فيختبر الخياط مثلا بتقدير + +72 +00:09:24,240 --> 00:09:31,440 +الأجرة و صون الثوبي المبذول إليه و نحو ذلك و يختبر + +73 +00:09:31,440 --> 00:09:38,390 +من لا حرفة لهبأن يبذل له شيء من المال و إيه و يقال + +74 +00:09:38,390 --> 00:09:44,650 +له يعني اشتري لأهل البيت حوائجهم من الطعام لهذا + +75 +00:09:44,650 --> 00:09:51,370 +اليوم فإذا ذهب فجاء مثلا بالبندورة على قدر ما يرا + +76 +00:09:51,370 --> 00:10:00,440 +أبوهيجيء لإيه؟ لأهل البيت وكذلك وجده قد أتى بال .. + +77 +00:10:00,440 --> 00:10:07,180 +مثلا بالباذنجان بالقدر الذي كان يعهده على أبي كذلك + +78 +00:10:07,180 --> 00:10:14,900 +ب .. ب .. يعني بأشياء أخرى ثم كان يعني قد تثبت منه + +79 +00:10:14,900 --> 00:10:21,330 +أبوه فوجده قد جاء بهذه السلعمن الخضر ومن الفواكه + +80 +00:10:21,330 --> 00:10:30,650 +بأثمان معهودة وبأثمان يعني عادية ليس فيها غبن وليس + +81 +00:10:30,650 --> 00:10:37,130 +فيها غرر عندئذ هذه قراءة كافية لو تكررت مرتين كحد + +82 +00:10:37,130 --> 00:10:44,830 +أدنى كافية في أن نطمئن بأن هذا الصبي قد بلغ رشيدا + +83 +00:10:44,830 --> 00:10:50,470 +ويمكن أن يدفع إليه المالالان انتهى من الحديث عن + +84 +00:10:50,470 --> 00:10:57,510 +الصبي فراح يتحدث عن الصبية طبعا المرأة نوعا امرأة + +85 +00:10:57,510 --> 00:11:05,070 +من ايه؟ من ذوات الخضر اه وهي البكر البكر كانت يعني + +86 +00:11:05,070 --> 00:11:11,940 +تنعت قديما بذات الخضر يعني بذات ايه؟ البيتوذلك أن + +87 +00:11:11,940 --> 00:11:17,720 +حياءها كان يمنعها من التطواف وكثرة الخروج من البيت + +88 +00:11:17,720 --> 00:11:23,220 +وإيه وصله الثالث؟ طبعا سميت بذات الخضر وهذا النعت + +89 +00:11:23,220 --> 00:11:30,240 +قد ورد في عدد من الحديث النبوي منها حديثه أم عطية + +90 +00:11:30,240 --> 00:11:36,960 +الأنصارية رضي الله عنهافي حديثة صلاة العيد قالت إن + +91 +00:11:36,960 --> 00:11:46,540 +النبي صلى الله عليه وسلم أمر النساء والحياضة وذوات + +92 +00:11:46,540 --> 00:11:54,800 +الخدور أن يخرجن إلى العراءلإيه؟ لصلاة العيد، + +93 +00:11:54,800 --> 00:12:00,220 +ليشهدنا الخير ودعوة المسلمين، ودعوة المسلمين، إذا + +94 +00:12:00,220 --> 00:12:06,440 +عبرت أم عطية عن البكارة بذوات الخدور، عن البكارة + +95 +00:12:06,440 --> 00:12:10,980 +بذوات الخدور، والصلف الثاني من المرأة، المرأة + +96 +00:12:10,980 --> 00:12:16,410 +المتزوجة ذات الزوج والولدفهذه بحاجة .. بحاجة أن + +97 +00:12:16,410 --> 00:12:22,870 +تخرج لتشهد بعض .. بعض مصالح البيت ومصالح الولد + +98 +00:12:22,870 --> 00:12:31,690 +يعني هناك مهما حرصت أن يكفيها زوجها مؤنة ذلك فإن + +99 +00:12:31,690 --> 00:12:39,360 +مظن تخرجهاأعلى وأكبر من مظنة خروج البكر لأن الزوج + +100 +00:12:39,360 --> 00:12:44,880 +يعني إذا غاب مظنته أن يوعكى الصغير مظنة أن يحتاج + +101 +00:12:44,880 --> 00:12:49,260 +أهل البيت إلى سلعة ما قد نقصت ل .. لا .. لا + +102 +00:12:49,260 --> 00:12:54,780 +تحتملوا مصلحة البيت أن تتأخر رايث ما يعود الزوج أو + +103 +00:12:54,780 --> 00:13:00,890 +.. أو إلى غير ذلكفهذا يدعوها أن تخالط التاجرة في + +104 +00:13:00,890 --> 00:13:06,410 +الشراء، أن تخالط الطبيب، كذلك أن تركب في السيارة، + +105 +00:13:06,410 --> 00:13:11,790 +فإيه؟ فتخالط وتخاطب مثلا سائق السيارة إلى غير ذلك، + +106 +00:13:11,790 --> 00:13:18,580 +فإذا كانت تحسن كل ذلك بوقاروإيه؟ وحشمة وفضيلة + +107 +00:13:18,580 --> 00:13:24,700 +وسامق خلق وحراسة على المال من أن يعني يغرر بها وو + +108 +00:13:24,700 --> 00:13:29,960 +إلى غير ذلك فهذه أمارة على أنها رشيدة وإيه؟ + +109 +00:13:29,960 --> 00:13:36,480 +ويطمأنوا عليها كما هو الحال عند المرأة الغزية بل + +110 +00:13:36,480 --> 00:13:41,780 +عند المرأة الفلسطينية أسأل الله لكنا سترة وعفافة + +111 +00:13:41,780 --> 00:13:50,130 +في الدنيا والآخرةثم قال شيئا مضحكا مضحكا لأنه فعلا + +112 +00:13:50,130 --> 00:13:57,250 +لم يغفله في الزمان السالف رغم أن وجوده اليوم يعني + +113 +00:13:57,250 --> 00:14:06,260 +نادر إلا في الأريافوالبوادي قال كذلك من ايه؟ من + +114 +00:14:06,260 --> 00:14:11,940 +سبولي .. من السبول التي ماينبغي أن نغفلها أثناء + +115 +00:14:11,940 --> 00:14:19,820 +تفحصنا وامتحاننا المرأة أهي رشيدة أم لا؟ قالصونوا + +116 +00:14:19,820 --> 00:14:24,780 +الأطعمة عن الهرة و نحوها صونوا الأطعمة طبعا + +117 +00:14:24,780 --> 00:14:31,120 +أنتولنا صبايا المدينة اليوم فال .. يعني في .. في + +118 +00:14:31,120 --> 00:14:37,320 +.. معظمه كنا في أمن و أمان من يعني سلوكيات الهرة + +119 +00:14:37,320 --> 00:14:42,690 +الخاطئة أو من الفقران أو من .. طبعا هو يقولبقول + +120 +00:14:42,690 --> 00:14:49,630 +ونحوها كالفقرة والدجاجة ونحوها كالفقرة والدجاجة + +121 +00:14:49,630 --> 00:14:56,950 +قال لأنه يتبين الضبط يتبين بذلك الضبط وحفظ المال + +122 +00:14:56,950 --> 00:15:04,280 +وعدم الانخداع وذلك قوام الرشدابنتنا اللتي تسكنوا + +123 +00:15:04,280 --> 00:15:09,920 +الديف أو تسكنوا الأطراف بعيدة عن ال .. تدركوا بأن + +124 +00:15:09,920 --> 00:15:14,520 +الدجاجة يمكن أن تتسلل تتبعوا رائحة الطعام وكذا + +125 +00:15:14,520 --> 00:15:21,100 +فمثلا إذا كانت المرأة في بيتها بكرا أو ثيباصنعت + +126 +00:15:21,100 --> 00:15:26,520 +الطعام بدنا نقول مثلا الأملخية فإيه؟ فجعلت الدجاج + +127 +00:15:26,520 --> 00:15:35,240 +مثلا في إيه؟ في قصعة و الطبيخ في حلة ثم يعني أغفلت + +128 +00:15:35,240 --> 00:15:44,500 +جانب ال ..الغيطاء و الحراسة و الحفظ ثم ذهبت + +129 +00:15:44,500 --> 00:15:49,040 +فانشغلت بأعمال أخرى في البيت أو بصغير أو أو إلى + +130 +00:15:49,040 --> 00:15:54,700 +غير ذلك حتى إذا جاء الوالد أو جاء الزوج تعبا و كذا + +131 +00:15:54,700 --> 00:16:00,940 +ارتحلت إلى المطبخ لتهيأ فما وجدت إلا عظمافعند إذن + +132 +00:16:00,940 --> 00:16:06,680 +هذه بعدها لم .. يعني تبلغ ما بلغت تلك اليقظة .. + +133 +00:16:06,680 --> 00:16:12,900 +اليقظة الثقيفة النبيها التي تعلم بأن هناك إيه هناك + +134 +00:16:12,900 --> 00:16:18,820 +من الإيه من القطط ما .. ما .. ما يمكن أن تفسد هذا + +135 +00:16:18,820 --> 00:16:20,940 +الطعام من الإيه يعني مثلا + +136 +00:16:25,230 --> 00:16:32,550 +زيارة بيتنا سيدة فاضلة لكنها من العصاميات ومن يعني + +137 +00:16:32,550 --> 00:16:38,510 +الناس اللي يعني قليلي ذات اليد يعني + +138 +00:16:41,590 --> 00:16:47,770 +فالحديث هو الحوار تطرق إلى إيه؟ أنها رأت أفراد + +139 +00:16:47,770 --> 00:16:51,570 +الأسرة يعني يرتاعوا من ال .. إيه؟ من الفقرة، + +140 +00:16:51,570 --> 00:16:56,400 +يرتاعوا من الفقرة فقالت يا خالتي أم عبد الرحمنإيش + +141 +00:16:56,400 --> 00:17:01,240 +هو؟ قالت انت ما بتخافي وكده؟ قالت احنا بننام بتكون + +142 +00:17:01,240 --> 00:17:06,660 +العرسة أه بتمر هيك أي زهجتيني ابعدي عني وكده قالت + +143 +00:17:06,660 --> 00:17:11,280 +أنا بدي أحدثك مرة دخلت المطبخ فسمعت صوت يعني طبعا + +144 +00:17:11,280 --> 00:17:16,340 +هم في إيه؟ في طابق أرضي يعني كده نسأل الله يعني ال + +145 +00:17:16,340 --> 00:17:21,900 +.. ال .. الإعانة لكل أهلنا بل و لجميع المسلمين في + +146 +00:17:21,900 --> 00:17:25,680 +الأمصار المسلمة قالت سمعت خروش هيك في المطبخ وكده + +147 +00:17:25,810 --> 00:17:30,250 +أخدت رجاجة العجين هذه و بعدين روحت لجيه تقرصة + +148 +00:17:30,250 --> 00:17:36,210 +ضربتها فقتلتها سمعت خروشة هيك روحت قرصة فحتى قتلت + +149 +00:17:36,210 --> 00:17:43,190 +ستة من ال .. بعدين ماسكت إلا لما ايه لم أسمع خروشة + +150 +00:17:43,190 --> 00:17:53,720 +قط بس هذي بأسلوب يعني ايه نعمفطبعا لا تفهمنا ان + +151 +00:17:53,720 --> 00:18:00,220 +البنت لا تبلغ رشيدة حتى تقتل ست عرس لأ المسألة + +152 +00:18:00,220 --> 00:18:06,420 +انها الحديث بيتعلق بصون الطعام غطيه احكمي غلقه او + +153 +00:18:06,420 --> 00:18:11,260 +حطيه في البراد في الثلاجة ثم اذهبي بعد ذلك لإيه؟ + +154 +00:18:11,260 --> 00:18:18,440 +لشهود بقية أنماط مصالح البيت اين؟بعدها قال و يشترط + +155 +00:18:18,440 --> 00:18:25,240 +تكرر الاختبار مرتين أو أكثر قلنا لهم و لماذا لا + +156 +00:18:25,240 --> 00:18:32,490 +تكفي المرة؟ قال لأن المرة يمكن أن تحصلبسبيل يعني + +157 +00:18:32,490 --> 00:18:38,710 +الموافقة القدر يعني كما يجري على ألسنتي كنة يعني + +158 +00:18:38,710 --> 00:18:47,910 +رمية من غير رامي او تأتي معاه قدرا لمرة لذلك نكرر + +159 +00:18:47,910 --> 00:18:55,510 +الاختبار والامتحانةكحد أدنى مرتين فإذا وجدناه في + +160 +00:18:55,510 --> 00:19:03,350 +المرتين رشيدا ونبها ويقفا عندئذ ندفع إليه المال ثم + +161 +00:19:03,350 --> 00:19:09,170 +بعدها قال ووقته قبل البلوغ هأو الضمير عائد على + +162 +00:19:09,170 --> 00:19:14,790 +ماذا؟ على الاختبار والامتحان ووقت الاختبار للصبي + +163 +00:19:14,790 --> 00:19:21,210 +أو الصابيةقبل البلوغ على الأصح يعني على المذهب + +164 +00:19:21,210 --> 00:19:27,810 +الراجح من أقوالي الشافعية قلنا لهم وما دليلكم أيها + +165 +00:19:27,810 --> 00:19:34,510 +السادة الكرام قالوا دليلنا .. دليلنا قول ربنا + +166 +00:19:34,510 --> 00:19:39,800 +تعالى وابتلوا اليتامايعني وامتحنوا واختبروا + +167 +00:19:39,800 --> 00:19:45,860 +اليتامة ولا يكونوا المرء يتيما إلا إذا كان دون + +168 +00:19:45,860 --> 00:19:52,690 +البلوغي وكان فاقدا للأبواضح الأمر؟ إذا لما .. لما + +169 +00:19:52,690 --> 00:19:59,310 +أمرنا أن نتفحص و أن نختبر و نمتحن اليتامة أه بيّن + +170 +00:19:59,310 --> 00:20:05,230 +لنا أن الاختبار حال إيه؟ حال الصغر و ليس بعد + +171 +00:20:05,230 --> 00:20:15,850 +البلوغ، أي نعم ثم بعدها قال .. قالأريد أن تتنبهنا + +172 +00:20:15,850 --> 00:20:22,530 +لأمر عندما قال العلماء قبل البلوغ لا يقصدون قبلا + +173 +00:20:22,530 --> 00:20:28,810 +بعيدا، يعني لا يقصدون قبل البلوغ بسنتين أو سنتين + +174 +00:20:28,810 --> 00:20:34,700 +أو ثلاث سنين أو أربع، لالا يقصدون هذا بل يقصدون + +175 +00:20:34,700 --> 00:20:39,200 +قبل البلوغ يعني لك أن تقول قُبَيل البلوغ قُبَيل + +176 +00:20:39,200 --> 00:20:45,520 +البلوغ بساعات بأيام بيوم بيومين بثلاثة أيام باربعة + +177 +00:20:45,520 --> 00:20:51,500 +المسألة مسألة أيام لا تتجاوز مثلا يعني أصابع اليد + +178 +00:20:51,500 --> 00:20:57,340 +الواحدة أو أصابع اليدين وليس الايق القبلية تحتمل + +179 +00:20:57,340 --> 00:21:04,460 +سنة أو سنين واضح الأمر؟ أيه نعم؟ثم بعدها ذكر لنا + +180 +00:21:04,460 --> 00:21:12,480 +مقابل الأصحى الصحيح وهو القول المرجوح ده الشافعية + +181 +00:21:12,480 --> 00:21:19,340 +قالوا بل إن الامتحان يكون بعد البلوغ قلنا لهم + +182 +00:21:19,340 --> 00:21:27,310 +لماذا أيها الأفاضل الكرام قالواأليس .. أليس الصبي + +183 +00:21:27,310 --> 00:21:33,250 +قبل أن يبلغ يكون محجورا عليه؟ قلنا بلى قالوا أليس + +184 +00:21:33,250 --> 00:21:39,830 +الحجر .. أليس الحجر متسلطا على منعه من التصرفات + +185 +00:21:39,830 --> 00:21:45,810 +المالية؟ قلنا بلى قلنا إذا أنى لنا وكيف لنا أن إيه + +186 +00:21:45,810 --> 00:21:50,090 +.. كيف لنا أن نختبره وهو ممنوع من إيه؟ من إبرام + +187 +00:21:50,090 --> 00:21:56,360 +العقودإذا إيه إذا قلنا بأن الامتحان يكون قبل إيه + +188 +00:21:56,360 --> 00:22:01,490 +قبل الظلوخ يعني كيف بدكم تحلولنا القضية؟كيف بتكون + +189 +00:22:01,490 --> 00:22:07,510 +بتحلولنا القضية؟ ولذلك حتى تصحى عقوده لابد أن + +190 +00:22:07,510 --> 00:22:14,870 +ننتظر تحقق البلوغ تحقق البلوغ ثم ايه؟ ثم نعطيه حظا + +191 +00:22:14,870 --> 00:22:21,330 +من المال ونختبره فإن احسن كان رشيدا وإن لم يحسن + +192 +00:22:21,330 --> 00:22:29,550 +بقى سفيها لصغرين او بقى سفيها ونمنع نبذل اليه + +193 +00:22:29,550 --> 00:22:30,250 +المال + +194 +00:22:33,790 --> 00:22:36,890 +ذاكرنا يا بنتي أمارات البلوغ + +195 +00:22:41,270 --> 00:22:48,670 +يا بنت اذا .. اذا عالمه .. اذا عالمه من القرائن او + +196 +00:22:48,670 --> 00:22:56,190 +هو يعني من القرائن يعني اقصد يمكن ان تفطن الأم من + +197 +00:22:56,190 --> 00:23:00,870 +خلال غسلها لثيابه كذلك + +198 +00:23:01,670 --> 00:23:09,970 +يمكن أن تكون الأمارة فيما يتعلق بالسن غالبا يعني + +199 +00:23:09,970 --> 00:23:16,970 +إذا الأم أحفظ أفراد البيت متى وضعت وفي أي ساعة + +200 +00:23:16,970 --> 00:23:23,830 +وضعت وهي التي تراقب أسنان أولادها من الأبناء + +201 +00:23:23,830 --> 00:23:30,520 +والبنات فإذا علمت أن هذه اللحظةهي لحظة تمامى ابنها + +202 +00:23:30,520 --> 00:23:36,880 +او ابنتها خمس عشرة سنة عند اذا هو ايه هو بالغ عند + +203 +00:23:36,880 --> 00:23:43,340 +الشافعية والحنادق فاكثر واكثر الامارات يعني تمسكا + +204 +00:23:43,340 --> 00:23:49,680 +واعتمادا واعتبارا السن واضح الامر لكن بدي اقول ان + +205 +00:23:49,680 --> 00:23:53,940 +شاء الله الله سبحانه وتعالى يكرمك من فضله الكريم + +206 +00:23:55,120 --> 00:24:01,240 +سبحان الله كثرة ايه كثرة المجالسة والمؤانسة + +207 +00:24:01,240 --> 00:24:08,340 +والخلطة بين الأم وأولادها تعرف هذا بسهولة ويسر + +208 +00:24:08,340 --> 00:24:15,840 +تعرف هذا بسهولة ويسر ولذلك يعني ربما هذا الأمر لم + +209 +00:24:15,840 --> 00:24:20,960 +يكن مثارة ايه مثارة سؤال او استفهام من قبل الأمهات + +210 +00:24:21,370 --> 00:24:28,570 +بدليل أن هما يهتدين إلى هذه الأمور من غير طول + +211 +00:24:28,570 --> 00:24:37,250 +الاحتكاك مثلا إصرار الصغير على الاغتسال مثلا قبل + +212 +00:24:37,250 --> 00:24:43,310 +الصلاة وهذه قراءة تفتح على الأم لماذا لم يكن يصر + +213 +00:24:43,310 --> 00:24:48,900 +قبل مثلا أيام أو قبل شهر وأما الآن فبتلا يخرجوا + +214 +00:24:48,900 --> 00:24:53,720 +إلى صلاة الفجر مثلا أو إلى الصلاة إن كان بعد النوم + +215 +00:24:53,720 --> 00:24:59,280 +إلا بعد أن يصر على الاختصال أو المهيل لا أرى أن + +216 +00:24:59,280 --> 00:25:03,420 +هذا أيه + +217 +00:25:03,420 --> 00:25:08,240 +أصحاب القول الثاني قالوا أبدا لابد أيه من أن يكون + +218 +00:25:08,240 --> 00:25:13,320 +الاختبار بعد البلوغ حتى تصحى عقوده وإلا فيكم أن + +219 +00:25:13,320 --> 00:25:18,730 +تحلوا لنا هذه المعضلة قالوا نعمنحن الذين قلنا في + +220 +00:25:18,730 --> 00:25:22,830 +الأصح أن الامتحان والاختبار يكون قبل البلوغ بنقوله + +221 +00:25:22,830 --> 00:25:27,290 +تعال ننزل السوق يلا وارجينا ايه؟ وارجينا مهرتك + +222 +00:25:27,290 --> 00:25:36,540 +وفواقتك وحرسك على ايه؟ على شراء مثلا ال laptopمن + +223 +00:25:36,540 --> 00:25:42,980 +إيه؟ فجول هو و أبوه على أكثر من محل تعرف على + +224 +00:25:42,980 --> 00:25:49,340 +الأصناف على إيه؟ على الجودة و الإيه؟ على إيش كمان؟ + +225 +00:25:49,340 --> 00:25:56,240 +على الأسعار إضافة على ..المواصفات على المواصفات + +226 +00:25:56,240 --> 00:26:03,980 +وكفاءة كل جهاز ثم استطاع أن يعلم أين البضاعة + +227 +00:26:03,980 --> 00:26:13,280 +الجيدة و أين التاجر القنع والذي يحب أن يربح قليلا + +228 +00:26:13,280 --> 00:26:15,320 +ليرووج بضاعة كثيرة + +229 +00:26:18,860 --> 00:26:25,480 +فبعدين يرصد أباه المماكسة عند صغيره والمماكسة إذا + +230 +00:26:25,480 --> 00:26:31,750 +كانت بسبيل الشراء أن يحرص الصغير على ماذا؟حتى إذا + +231 +00:26:31,750 --> 00:26:40,090 +أتم الإتفاق وما بقي إلا إنفاذ العقد الولي يقول له + +232 +00:26:40,090 --> 00:26:43,450 +نحي + +233 +00:26:43,450 --> 00:26:49,560 +جانبا ويتولى الولي إبرام العقد بنفسهفإيه؟ فأصحابه + +234 +00:26:49,560 --> 00:26:54,980 +.. أصحاب المذهب أو أصحاب القول الأصح هذه هي + +235 +00:26:54,980 --> 00:26:59,900 +طريقتهم في الاختبار يعني لا يغالطون ولا يدفعون + +236 +00:26:59,900 --> 00:27:06,240 +الآية أبدا إنما يختبرونه بمقدمات .. بمقدمات العقد + +237 +00:27:06,240 --> 00:27:14,400 +فإذا أداها بثواقة وإتقان عندئذ يتقدم وليه ليبرمى + +238 +00:27:14,400 --> 00:27:27,170 +عنه العقد ثم قالبعدها فلو بلغ فلو بلغ غير + +239 +00:27:27,170 --> 00:27:34,990 +رشيد دام الحجر فلو بلغ غير رشيد دام الحجر هذا كلام + +240 +00:27:34,990 --> 00:27:42,290 +الماتل الإمام النووي معنى كلامه الآن + +241 +00:27:43,130 --> 00:27:49,510 +عندنا صبي .. عندنا صبي اقترب عن .. اقترب من تمامي + +242 +00:27:49,510 --> 00:27:56,780 +A البلوغ، من تمامي سن البلوغ، خمسة عشرة سنةالآن + +243 +00:27:56,780 --> 00:28:03,640 +لما أتمها نظرنا فوجدنا أن يعني صفات الطفولة ما + +244 +00:28:03,640 --> 00:28:11,300 +زالت فيه، صفات السذاجة ما زالت فيه، + +245 +00:28:11,300 --> 00:28:17,280 +لم .. لم يطرق عليه تغيير .. أه لم يطرق عليه تغيير + +246 +00:28:18,160 --> 00:28:24,740 +يورثنا طمأنينة وارتياحا أنه بات أيه فعلمنا من خلال + +247 +00:28:24,740 --> 00:28:32,840 +القرائن المتكررة الدائمة أنه ما زال على صفات الصغر + +248 +00:28:32,840 --> 00:28:41,000 +وعلى أيه وعلى يعني أدوات الصغرفهذا جعل وليه يحكم + +249 +00:28:41,000 --> 00:28:47,560 +أنه ما زال غير رشيد وإن بلغ .. وإن بلغ و أتم سن + +250 +00:28:47,560 --> 00:28:58,330 +خمس عشرة سنة الآن .. الآن هل يا ترىأه نعتبره + +251 +00:28:58,330 --> 00:29:06,610 +رشيدا، نعتبره .. عفوا، نعتبره سفيها استصحابا لأصله + +252 +00:29:06,610 --> 00:29:12,410 +في الصبا وهل يحتاج هذا إلى قرار من الأب أو قرار من + +253 +00:29:12,410 --> 00:29:17,370 +الجد إذا كان الأب ميتا أو غائبا أو إلى قرار من + +254 +00:29:17,370 --> 00:29:23,870 +وصية أحدهما من إيه؟أو من أيه؟ من الولي الحاكم إذا + +255 +00:29:23,870 --> 00:29:29,710 +لم يكن له أب ولا جد ولم يكن له وصي أم أن هذا يثبت + +256 +00:29:29,710 --> 00:29:35,810 +له بمجرد + +257 +00:29:35,810 --> 00:29:43,310 +ديمومة تلك الصفات العاجزة والمانعة له عن الحكم + +258 +00:29:43,310 --> 00:29:51,350 +بالرشادةعلماءنا يقولون بأن الحجر يدوم ولا حاجة + +259 +00:29:51,350 --> 00:29:56,430 +لقرار الأبي والجد وكذا لأنه لم تطرأ عليه أي طريقة + +260 +00:29:56,430 --> 00:30:03,010 +تطمئننا بأنه رشيد مازال على صفات الصغر وسذاجة + +261 +00:30:03,010 --> 00:30:11,470 +الصغر وعجز الصغر ولذلك بيبقى على حاله من السفه لا + +262 +00:30:11,470 --> 00:30:17,620 +ندفع إليه المالخير دليل بعد القرآن استصحاب الأصل + +263 +00:30:17,620 --> 00:30:22,880 +استصحاب الأصل الأصل في كل صغير أن يكون محجورا عليه + +264 +00:30:22,880 --> 00:30:29,040 +عند الشافعية فلا يصح تصرف الصغير إن كان غير مميز + +265 +00:30:29,040 --> 00:30:36,060 +وإن كان مميز عند الجمهور يفرقون بين المميز وغير + +266 +00:30:36,060 --> 00:30:40,690 +المميز غير المميز كالشافعية واما المميزفقال هى + +267 +00:30:40,690 --> 00:30:46,010 +يحجر عليه بمعنى تقع تصرفاته المالية صحيحة لكنها + +268 +00:30:46,010 --> 00:30:52,950 +موقوفة على إجازة وليه فإن أجازها نفذت وترتبت عليها + +269 +00:30:52,950 --> 00:31:00,370 +آثاره ثم بعدها قال وإن بلغ المحجور عليه لصغر رشيدا + +270 +00:31:01,830 --> 00:31:06,010 +الان الصورة هذه على المقيد من الصورة الأولى الان + +271 +00:31:06,010 --> 00:31:13,210 +ما أن أتم خمس عشرة سنة إلا ونحن مطمئنون لرشادته + +272 +00:31:13,210 --> 00:31:21,110 +ويقضته ونباهته سيما في صيانة الأموال ورعايتها يعني + +273 +00:31:21,110 --> 00:31:28,230 +لا يخدع وماشاء الله كشيخ التجار الان ينفك + +274 +00:31:28,230 --> 00:31:34,570 +الحجرينفك الحجر بنفس البلوغ ولا يحتاج إلى قرار من + +275 +00:31:34,570 --> 00:31:40,170 +الأب أو قرار من الجد أو إلى قرار من الإيمان أو + +276 +00:31:40,170 --> 00:31:49,210 +القاضي الأصح أنه ينفك بنفس الحجر ينفك بنفس البلوغ + +277 +00:31:49,210 --> 00:31:56,650 +لأنه حجر ثبت من غير حاكم فلا يتوقف زوالهعلى إزالة + +278 +00:31:56,650 --> 00:32:02,570 +.. على إيه؟ على إزالة الحاكم له وإيه؟ ويُعطى ما له + +279 +00:32:02,570 --> 00:32:07,550 +.. ما .. إيه؟ ويُعطى ما له يُعطى هو ما له لأنه + +280 +00:32:07,550 --> 00:32:13,990 +أعطى من الأفعال التي تنصب مفعولين أيوا أعطيت .. ما + +281 +00:32:13,990 --> 00:32:21,110 +أسمك بنتي؟ أعطيت ريما كتاباأعطيت فعل فاعل يعني + +282 +00:32:21,110 --> 00:32:27,050 +أعطى فعل ماضن مبني على السكون لاتصاله بتاء الفاعل + +283 +00:32:27,050 --> 00:32:31,990 +أتاء ضمير متصل مبني على الضم في مهار رفع فاعل ريما + +284 +00:32:31,990 --> 00:32:36,670 +المفعول به أول والكتابة مفعول بيه إيه ولذلك إذا + +285 +00:32:36,670 --> 00:32:44,470 +إذا أسقطنا المفعول الأول وقلنا أعطيتأه كتابا، + +286 +00:32:44,470 --> 00:32:50,610 +أعطيت كتابا، بنقولش أعطيت كتاب، واضح؟ أعطيت كتابا، + +287 +00:32:50,610 --> 00:32:57,070 +أعطية الإعراب هو هو، لكن ال إيه؟ بنقول وريم نائب + +288 +00:32:57,070 --> 00:33:03,030 +فاعل، ثم إيه؟ وهو مفعول به أول وكتابا مفعول به + +289 +00:33:03,030 --> 00:33:08,960 +ثانيإذا قوله رحمه الله و أعطي ما له يعني و أعطي + +290 +00:33:08,960 --> 00:33:15,600 +السفيه ما له و أعطي المحجور عليه ما له و لو كان + +291 +00:33:15,600 --> 00:33:21,020 +امرأة و لو كان امرأة يُعطى أيضًا و يصح تصرفها + +292 +00:33:21,020 --> 00:33:26,960 +حينئذ و لا يحتاج إلى إذن الزوج إلا على جهة + +293 +00:33:26,960 --> 00:33:33,560 +الاستحباب و الندب لا على جهة الحتم و الإلزامهذا في + +294 +00:33:33,560 --> 00:33:39,020 +الأصح ومقابل الأصح ماذا الصحيح قالوا يشترطوا فك + +295 +00:33:39,020 --> 00:33:43,820 +القاضي والأب يعني إذا كان أبوه موجود لابد من أن + +296 +00:33:43,820 --> 00:33:50,380 +يتولى الأب أخذ قرار أن الحجر مرفوع عن ابني هذا أو + +297 +00:33:50,380 --> 00:33:56,760 +عن ابنتي وإذالم يكن أب ولم يكن جد كانا ميتين أو + +298 +00:33:56,760 --> 00:34:02,500 +غائبين، معتقلين أو أو إلى غير ذلك فالقاضي او + +299 +00:34:02,500 --> 00:34:09,440 +الإمام ولي من لا ولي له قالوا لابد للإمام من أن + +300 +00:34:09,440 --> 00:34:15,740 +يتولى فك الحجر طبعا والإمام له أن ينيب غيره وأن + +301 +00:34:15,740 --> 00:34:25,300 +يكلف غيره بأن يبلغهأنه بات رشيدا مطمئن عليه وأنه + +302 +00:34:25,300 --> 00:34:31,320 +يمكن أن يدفع إليه المال لأنه لا يخشى عليه منه ثم + +303 +00:34:31,320 --> 00:34:40,160 +بعدها قال و لو بذر بعد ذلك حجر عليه الآن بلغ رشيدا + +304 +00:34:40,160 --> 00:34:46,210 +.. بلغ رشيدابلغ رشيدا ودفع إليه المال وبعد هيك زي + +305 +00:34:46,210 --> 00:34:49,770 +ما بيقولوا الأمهات أو أولياء الأمور التف على شلة + +306 +00:34:49,770 --> 00:34:56,690 +آه فاسقة التف على شلة فاسقة مدخنة أو مشيشة أو + +307 +00:34:56,690 --> 00:35:04,290 +مسرافة ومبذرة فإيه؟ فادركنا أنه عاد سفيها من بعد + +308 +00:35:04,290 --> 00:35:10,350 +إيه؟ من بعد رشدين عاد سفيها من بعد رشدين الآن + +309 +00:35:12,010 --> 00:35:16,950 +يحجروا عليه ماشي الحال، لكن بقراري .. بقراري + +310 +00:35:16,950 --> 00:35:26,770 +القاضي أو الأب أو الجد أم يثبتوا الحجر بمجرد وجود + +311 +00:35:26,770 --> 00:35:34,170 +السفهة، لا داعي .. الأصحوا .. الأصحوا أن السفهة + +312 +00:35:34,170 --> 00:35:39,820 +بعد البلوغالسفه بعد البلوغ يحتاج إلى خبرة ويحتاج + +313 +00:35:39,820 --> 00:35:47,760 +إلى دراية وتجربة ويحتاج إلى فقه وهذا لا ينتظم + +314 +00:35:47,760 --> 00:35:52,260 +لأولياء الأمور دوما لا ينتظم لأولياء الأمور معظم + +315 +00:35:52,260 --> 00:35:57,180 +أولياء الأمور من العوام ولذلك بنقول إن هذا مهمة + +316 +00:35:57,180 --> 00:36:04,040 +الإمام أو من ينيبه عن نفسه من المتخصصين ليش؟ قالوا + +317 +00:36:04,040 --> 00:36:11,280 +لأن السفهيحتاجوا إلى فحص ونظر وإلى إيه وإلى خبرة + +318 +00:36:11,280 --> 00:36:19,520 +فينبغي للإمام أو من ينيبه عن نفسه أن يتولى أخذ + +319 +00:36:19,520 --> 00:36:27,820 +القرار بالحجر على هذا ومقابل الأصح وهو إيه القول + +320 +00:36:27,820 --> 00:36:35,480 +المرجوح عند الشافعية أنه ماذاأنه بمجرد حصول السفة + +321 +00:36:36,330 --> 00:36:42,210 +أه يحصل الحجر تلقائيًا لا داعية ولا حاجة لإيه + +322 +00:36:42,210 --> 00:36:48,670 +للإمام ولا لإيه لنائبه في ذلك أي نعم قلالهم وما هو + +323 +00:36:48,670 --> 00:36:54,430 +إيه وما هو الدليل قالوا الدليل إن الشارع الحكيم + +324 +00:36:54,430 --> 00:36:58,630 +فإن أنستم منهم رشدا فادفعوا إليه المفهوم المخالف + +325 +00:36:58,630 --> 00:37:04,710 +فإن لم تأنسوا منهم رشدا فلا تدفعوا إليهم أموالهم + +326 +00:37:04,710 --> 00:37:11,400 +ثم بعدها قالوقيل يعود الحجر بنفس التذير هذا تحدثنا + +327 +00:37:11,400 --> 00:37:19,100 +عنه، الآن مسألة أخرى لو فسق مع صلاح تصرفه في ماله + +328 +00:37:19,100 --> 00:37:23,840 +بعد بلوغه رشيدا لم يحجر عليه في الأصحى + +329 +00:37:28,090 --> 00:37:36,530 +بالغ وهو رشيد وفجأة لجنا ايه؟ لجناه بدخل بيجلس مع + +330 +00:37:36,530 --> 00:37:43,710 +شباب على الشيشة وجدناه يكذب وجدناه بيخلفوا في + +331 +00:37:43,710 --> 00:37:51,070 +الواعد عند الخصومة يفجر .. أليست هذه من أفعال .. + +332 +00:37:51,070 --> 00:37:57,400 +من أفعال الفساق؟هل لأجلها يمكن أن نحجر عليه؟ قالوا + +333 +00:37:57,400 --> 00:38:04,720 +لا إذا كان هذا محسنا للتصرف في المال ثم هو يصلي + +334 +00:38:04,720 --> 00:38:10,940 +وإن كان قد حصل منه شيء من إيه؟ من الأعمال التي + +335 +00:38:10,940 --> 00:38:16,890 +يحكم عليه بإيه؟فيها بالفسق فإننا لا نحجر عليه لأن + +336 +00:38:16,890 --> 00:38:23,850 +الدخان والشيشة ومثل هذا الأمر والعثور في الكذب هذا + +337 +00:38:23,850 --> 00:38:30,170 +مما تعم به البلوة في هذه الأيام لو منعنا المدخنين + +338 +00:38:30,170 --> 00:38:38,010 +من أن يبيعوا ويشتروه عندئذ يعني سنهدموا مصالح عظمة + +339 +00:38:38,010 --> 00:38:46,310 +في أيه؟ في الأمصار المسلمةبعدها قالإذا لا نحجر + +340 +00:38:46,310 --> 00:38:51,050 +عليه في الأصح مقابل الأصح و هو الصحيح أنه ينبغي أن + +341 +00:38:51,050 --> 00:38:56,130 +نحجر عليه ما الفرق بين فسق و فسق فلماذا نحن إذا + +342 +00:38:56,130 --> 00:39:01,910 +رأيناه فاسقا قد امتد فسقه من الصغر إلى الكبر أننا + +343 +00:39:01,910 --> 00:39:07,770 +لا نعتبره رشيدا و الآن بعد أن رشد و عاد فاسقا لا + +344 +00:39:07,770 --> 00:39:13,590 +نجعل الفسق يؤثر عليه إيش هالإزدواجية هذه مرة بنخلي + +345 +00:39:13,590 --> 00:39:18,580 +الفسقإيه؟ يؤثر في إيه؟ في الرشد .. في الرشد و مرة + +346 +00:39:18,580 --> 00:39:26,320 +لا إيه؟ طبعا هذا إيه؟ هذا رأي الصحيح الذي هو مقابل + +347 +00:39:26,320 --> 00:39:35,070 +.. ثم بعدها قال وقيلومن حجر عليه لسفه طرأ عليه، + +348 +00:39:35,070 --> 00:39:39,170 +قبل شوية ذكرناها في مدرجة الحديث، من هو وليه؟ من + +349 +00:39:39,170 --> 00:39:44,430 +هو وليه؟ القاضي ابراهو عليك ليش؟ قلنا بأن السفه + +350 +00:39:44,430 --> 00:39:49,910 +بعد البلوغ وبعد الرشد يحتاج إلى خبرة، والخبرة هذه + +351 +00:39:49,910 --> 00:39:55,780 +لا تكون إلافي ولي إيه في القضي أو في من إيه يعني + +352 +00:39:55,780 --> 00:40:01,780 +ينوب عنه في مقابل الأصح قالوا إيه؟ قالوا يمكن إيه + +353 +00:40:01,780 --> 00:40:07,900 +لوليه من الأبي أو الجد أو وصيهما أن يتولى ذلك بارك + +354 +00:40:07,900 --> 00:40:11,580 +الله فيكنا وجزاكنا الله خيرا + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ibqdxOXQ5IU_raw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ibqdxOXQ5IU_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..f3077432b793804eacbe3c12b3acd2b21cae8c10 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ibqdxOXQ5IU_raw.srt @@ -0,0 +1,1416 @@ +1 +00:00:20,750 --> 00:00:26,830 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,830 --> 00:00:32,470 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:32,470 --> 00:00:38,690 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,690 --> 00:00:45,410 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:45,410 --> 00:00:51,140 +رسوله و بعدهقال الإمام النووي رحمه الله تعالى في + +6 +00:00:51,140 --> 00:01:00,940 +كتابه منهاج الطالبين ويختبروا رشد الصبي والمعنى + +7 +00:01:00,940 --> 00:01:10,000 +قبل أن يدفع الولي أبا كان أو جدا أو وصية أحدهم أو + +8 +00:01:10,000 --> 00:01:15,880 +كان القاضي قبل أن يدفع المال إلى + +9 +00:01:17,320 --> 00:01:24,940 +الصبي ينبغي أن يتحقق من رشده بعد بلوغه يعني إذا + +10 +00:01:24,940 --> 00:01:31,600 +بلغ ينبغي أن يتأكد ويتثبت هل هو بلغ رشيدا ام لا + +11 +00:01:31,600 --> 00:01:38,200 +ودليل ذلك قول ربنا جل وعلا وابتلوا اليتاما + +12 +00:01:38,200 --> 00:01:45,380 +والابتلاء في الآية بمعنى الامتحان والاختباريعني لا + +13 +00:01:45,380 --> 00:01:51,320 +تدفعوا إليهم أموالهم .. لا تدفعوا إليهم أموالهم + +14 +00:01:51,320 --> 00:02:02,040 +إلا بعد امتحانكم لهم امتحانكم لهم أو اختباركمإياهم + +15 +00:02:02,040 --> 00:02:09,640 +من جهتي الرشد الذي هو صلاح في الدين و صلاح في + +16 +00:02:09,640 --> 00:02:16,900 +المال على ما رأى الشافعية رحمهم الله تعالى أما في + +17 +00:02:16,900 --> 00:02:25,520 +الدين فينبغي .. ينبغي أن نتأمل واقع الصبي فإذا + +18 +00:02:25,520 --> 00:02:35,680 +وجدناه حريصا على الفرائضمعظما للشعائر غير متجرئ + +19 +00:02:35,680 --> 00:02:44,480 +على الحدود و على العظائم و وجدناه يألف أهل الديانة + +20 +00:02:44,480 --> 00:02:54,430 +و أصحاب الأخلاق فهذهمتى رأيناها في الصبي علمنا أنه + +21 +00:02:54,430 --> 00:03:01,670 +رشيد في الدين أنه رشيد في الدين وليس يقصد العلماء + +22 +00:03:01,670 --> 00:03:08,830 +من الرشد في الدين أن يبلغ الصبي مرتبة العلماء أو + +23 +00:03:08,830 --> 00:03:19,470 +مرتبة الراسخين لأ بل يكون علىمرتبة يرتضى فيها .. + +24 +00:03:19,470 --> 00:03:25,850 +يرتضى فيها دينه أو يطمأن عليه من .. من الزيغة + +25 +00:03:25,850 --> 00:03:32,830 +والضلالة وأما الرشد في المال فإنه يختلف باختلاف + +26 +00:03:32,830 --> 00:03:39,370 +المراتب فإنه يختلف باختلاف المراتب فليس من الحكمة + +27 +00:03:39,370 --> 00:03:50,550 +عند الوليإذا كان .. إذا كان أبو الصبي تاجرا أن + +28 +00:03:50,550 --> 00:03:58,750 +نختبره في الزراعة أو كان أبوه زراعا أن نختبره في + +29 +00:03:58,750 --> 00:04:08,310 +النجارة والحدادةأو كان أبوه خياطا أن نختبره مثلا + +30 +00:04:08,310 --> 00:04:19,870 +في التجارة لا بل ينبغي أن نختبره في .. يعني + +31 +00:04:19,870 --> 00:04:28,830 +المهنة أو في الخبرة التي نشأ ووجدها عادة أبائه + +32 +00:04:28,830 --> 00:04:38,230 +وأجدادهفلذلك قالوا نختبر ابن التاجر بأن نسلطه على + +33 +00:04:38,230 --> 00:04:46,830 +السوق و نأذن له بأن يتفحص أنواع البضاعة التي + +34 +00:04:46,830 --> 00:04:54,970 +نحددها له ثم نأذن له بالمماكسة و المماكسة بنات + +35 +00:04:54,970 --> 00:05:02,970 +طيباتإذا كان الصبي بصدد البيع أن يحرص على أن يرفع + +36 +00:05:02,970 --> 00:05:10,350 +سعرها و ثمنها وإذا كان بصدد الشراء أن يحرص على خفض + +37 +00:05:10,350 --> 00:05:19,520 +ثمنها يعني إذا كان بائعاتأملناه فإذا عرض السلعة ثم + +38 +00:05:19,520 --> 00:05:27,720 +يعني ذكر لها ثمنا عاليا حتى يصل مع المشتري إلى + +39 +00:05:27,720 --> 00:05:35,680 +الثمن المرادوإذا كان الصبي يعني راغبا بالشراء + +40 +00:05:35,680 --> 00:05:44,880 +تأملناه فإذا كان يحرص على المساومة ثم لم يقدم على + +41 +00:05:44,880 --> 00:05:51,700 +الشراء إلا بعد تفقد .. بعد تفقده حالة السوقثم بعد + +42 +00:05:51,700 --> 00:05:58,980 +تجواله و تطوافه على التجار الذين يعرضون و يبيعون + +43 +00:05:58,980 --> 00:06:06,980 +البضاعة التي يريدها ثم وجد يعني البضاعة الأنفسة + +44 +00:06:07,430 --> 00:06:14,110 +واتعرف على الأسعار ومن من التجاري صاحب إيه صاحب + +45 +00:06:14,110 --> 00:06:21,190 +السماحة ومن صاحب أشياء الجشع والطمع إذا وجدنا كل + +46 +00:06:21,190 --> 00:06:28,450 +هذا فهذه أمارات ماذا أمارات الرشد أمارات الرشد + +47 +00:06:28,450 --> 00:06:36,440 +والذكاء عندئذ نطمئنه أن الصبية بلغ يعنيفاطنا، + +48 +00:06:36,440 --> 00:06:43,640 +يقظا، ثقفا، نبيا يمكن إن دفعنا له ماله أن يصونه + +49 +00:06:43,640 --> 00:06:50,760 +وأن يحفظه وأن يوظفه كما يوظف العقلاء أموالهم فاضح + +50 +00:06:50,760 --> 00:07:00,080 +ثم بعدها قال ويختبر ولده الذراعي + +51 +00:07:01,320 --> 00:07:08,170 +بالزراعة والنفقة على القوام بهاإذا كنا بصدد أن + +52 +00:07:08,170 --> 00:07:15,430 +نختبر ابن رجل يعمل بفلاحة الأرض، يعمل بزراعة الأرض + +53 +00:07:15,430 --> 00:07:21,250 +مثلا يقول له أبوه يا ابني اذهب إلى المزرعة وراقب + +54 +00:07:21,250 --> 00:07:30,150 +العمال هناك و الخدام و ذلك كأنني أريد أن أتفيأ + +55 +00:07:30,150 --> 00:07:37,490 +ضلال الراحة في البيتفإذا خرج مثلا و تابع من إيه .. + +56 +00:07:37,490 --> 00:07:46,640 +من كانوا بصدد قلب الأرض و إيه و حراستهاوتابع من + +57 +00:07:46,640 --> 00:07:55,700 +يبدر الأرض أو يعني يغرس فيها الفسائل وجدناه يقول + +58 +00:07:55,700 --> 00:08:01,020 +اجعلوا بين الفسيلة والفسيلة مسافة معينة كذلك + +59 +00:08:01,020 --> 00:08:07,240 +احرصوا أن تكون الأسطر قويمة وأن تكون بين السطر + +60 +00:08:07,240 --> 00:08:13,180 +والسطر الآخر مسافة متساوية ثم ذهب مثلا إلى ايه؟ + +61 +00:08:13,180 --> 00:08:23,060 +إلىيعني العمال الذين بصدد الحصاد ويرشدهم كيف + +62 +00:08:23,060 --> 00:08:28,080 +يجمعونه في الجرين إذا كانوا في إيه ثم يتابع لماذا + +63 +00:08:28,080 --> 00:08:33,260 +أنت يعني أطلت الجلوس لماذا أنت كذا لا تنشغلوا في + +64 +00:08:33,260 --> 00:08:38,380 +الحوار و الحديث بينكم فإن هذا يعطل مصلحة العمل + +65 +00:08:38,380 --> 00:08:45,050 +فبعد يومين أو ثلاثة أيام انقلب أبوه إلى مزرعتهفوجد + +66 +00:08:45,050 --> 00:08:51,170 +سير العمل على أكثر ما كان يتوقع هذا إن دل فإنما + +67 +00:08:51,170 --> 00:08:57,930 +يدل على أن أن الصبي بلغ رشيدا ويستطيع الأب أن + +68 +00:08:57,930 --> 00:09:03,410 +يعتمد عليه في متابعة سير العمل أو أن يعتمد عليه + +69 +00:09:04,100 --> 00:09:10,280 +فيما لو أنه بذل إليه ماله أنه قادر على أن يصونه بل + +70 +00:09:10,280 --> 00:09:18,220 +و هو قادر على أن ينميه و يزيده ثم قال و يختبر + +71 +00:09:18,220 --> 00:09:24,240 +المحترف بما يتعلق بحرفته فيختبر الخياط مثلا بتقدير + +72 +00:09:24,240 --> 00:09:31,440 +الأجرة و صون الثوبي المبذول إليه و نحو ذلك و يختبر + +73 +00:09:31,440 --> 00:09:38,390 +من لا حرفة لهبأن يبذل له شيء من المال و إيه و يقال + +74 +00:09:38,390 --> 00:09:44,650 +له يعني اشتري لأهل البيت حوائجهم من الطعام لهذا + +75 +00:09:44,650 --> 00:09:51,370 +اليوم فإذا ذهب فجاء مثلا بالبندورة على قدر ما يرا + +76 +00:09:51,370 --> 00:10:00,440 +أبوهيجيء لإيه؟ لأهل البيت وكذلك وجده قد أتى بال .. + +77 +00:10:00,440 --> 00:10:07,180 +مثلا بالباذنجان بالقدر الذي كان يعهده على أبي كذلك + +78 +00:10:07,180 --> 00:10:14,900 +ب .. ب .. يعني بأشياء أخرى ثم كان يعني قد تثبت منه + +79 +00:10:14,900 --> 00:10:21,330 +أبوه فوجده قد جاء بهذه السلعمن الخضر ومن الفواكه + +80 +00:10:21,330 --> 00:10:30,650 +بأثمان معهودة وبأثمان يعني عادية ليس فيها غبن وليس + +81 +00:10:30,650 --> 00:10:37,130 +فيها غرر عندئذ هذه قراءة كافية لو تكررت مرتين كحد + +82 +00:10:37,130 --> 00:10:44,830 +أدنى كافية في أن نطمئن بأن هذا الصبي قد بلغ رشيدا + +83 +00:10:44,830 --> 00:10:50,470 +ويمكن أن يدفع إليه المالالان انتهى من الحديث عن + +84 +00:10:50,470 --> 00:10:57,510 +الصبي فراح يتحدث عن الصبية طبعا المرأة نوعا امرأة + +85 +00:10:57,510 --> 00:11:05,070 +من ايه؟ من ذوات الخضر اه وهي البكر البكر كانت يعني + +86 +00:11:05,070 --> 00:11:11,940 +تنعت قديما بذات الخضر يعني بذات ايه؟ البيتوذلك أن + +87 +00:11:11,940 --> 00:11:17,720 +حياءها كان يمنعها من التطواف وكثرة الخروج من البيت + +88 +00:11:17,720 --> 00:11:23,220 +وإيه وصله الثالث؟ طبعا سميت بذات الخضر وهذا النعت + +89 +00:11:23,220 --> 00:11:30,240 +قد ورد في عدد من الحديث النبوي منها حديثه أم عطية + +90 +00:11:30,240 --> 00:11:36,960 +الأنصارية رضي الله عنهافي حديثة صلاة العيد قالت إن + +91 +00:11:36,960 --> 00:11:46,540 +النبي صلى الله عليه وسلم أمر النساء والحياضة وذوات + +92 +00:11:46,540 --> 00:11:54,800 +الخدور أن يخرجن إلى العراءلإيه؟ لصلاة العيد، + +93 +00:11:54,800 --> 00:12:00,220 +ليشهدنا الخير ودعوة المسلمين، ودعوة المسلمين، إذا + +94 +00:12:00,220 --> 00:12:06,440 +عبرت أم عطية عن البكارة بذوات الخدور، عن البكارة + +95 +00:12:06,440 --> 00:12:10,980 +بذوات الخدور، والصلف الثاني من المرأة، المرأة + +96 +00:12:10,980 --> 00:12:16,410 +المتزوجة ذات الزوج والولدفهذه بحاجة .. بحاجة أن + +97 +00:12:16,410 --> 00:12:22,870 +تخرج لتشهد بعض .. بعض مصالح البيت ومصالح الولد + +98 +00:12:22,870 --> 00:12:31,690 +يعني هناك مهما حرصت أن يكفيها زوجها مؤنة ذلك فإن + +99 +00:12:31,690 --> 00:12:39,360 +مظن تخرجهاأعلى وأكبر من مظنة خروج البكر لأن الزوج + +100 +00:12:39,360 --> 00:12:44,880 +يعني إذا غاب مظنته أن يوعكى الصغير مظنة أن يحتاج + +101 +00:12:44,880 --> 00:12:49,260 +أهل البيت إلى سلعة ما قد نقصت ل .. لا .. لا + +102 +00:12:49,260 --> 00:12:54,780 +تحتملوا مصلحة البيت أن تتأخر رايث ما يعود الزوج أو + +103 +00:12:54,780 --> 00:13:00,890 +.. أو إلى غير ذلكفهذا يدعوها أن تخالط التاجرة في + +104 +00:13:00,890 --> 00:13:06,410 +الشراء، أن تخالط الطبيب، كذلك أن تركب في السيارة، + +105 +00:13:06,410 --> 00:13:11,790 +فإيه؟ فتخالط وتخاطب مثلا سائق السيارة إلى غير ذلك، + +106 +00:13:11,790 --> 00:13:18,580 +فإذا كانت تحسن كل ذلك بوقاروإيه؟ وحشمة وفضيلة + +107 +00:13:18,580 --> 00:13:24,700 +وسامق خلق وحراسة على المال من أن يعني يغرر بها وو + +108 +00:13:24,700 --> 00:13:29,960 +إلى غير ذلك فهذه أمارة على أنها رشيدة وإيه؟ + +109 +00:13:29,960 --> 00:13:36,480 +ويطمأنوا عليها كما هو الحال عند المرأة الغزية بل + +110 +00:13:36,480 --> 00:13:41,780 +عند المرأة الفلسطينية أسأل الله لكنا سترة وعفافة + +111 +00:13:41,780 --> 00:13:50,130 +في الدنيا والآخرةثم قال شيئا مضحكا مضحكا لأنه فعلا + +112 +00:13:50,130 --> 00:13:57,250 +لم يغفله في الزمان السالف رغم أن وجوده اليوم يعني + +113 +00:13:57,250 --> 00:14:06,260 +نادر إلا في الأريافوالبوادي قال كذلك من ايه؟ من + +114 +00:14:06,260 --> 00:14:11,940 +سبولي .. من السبول التي ماينبغي أن نغفلها أثناء + +115 +00:14:11,940 --> 00:14:19,820 +تفحصنا وامتحاننا المرأة أهي رشيدة أم لا؟ قالصونوا + +116 +00:14:19,820 --> 00:14:24,780 +الأطعمة عن الهرة و نحوها صونوا الأطعمة طبعا + +117 +00:14:24,780 --> 00:14:31,120 +أنتولنا صبايا المدينة اليوم فال .. يعني في .. في + +118 +00:14:31,120 --> 00:14:37,320 +.. معظمه كنا في أمن و أمان من يعني سلوكيات الهرة + +119 +00:14:37,320 --> 00:14:42,690 +الخاطئة أو من الفقران أو من .. طبعا هو يقولبقول + +120 +00:14:42,690 --> 00:14:49,630 +ونحوها كالفقرة والدجاجة ونحوها كالفقرة والدجاجة + +121 +00:14:49,630 --> 00:14:56,950 +قال لأنه يتبين الضبط يتبين بذلك الضبط وحفظ المال + +122 +00:14:56,950 --> 00:15:04,280 +وعدم الانخداع وذلك قوام الرشدابنتنا اللتي تسكنوا + +123 +00:15:04,280 --> 00:15:09,920 +الديف أو تسكنوا الأطراف بعيدة عن ال .. تدركوا بأن + +124 +00:15:09,920 --> 00:15:14,520 +الدجاجة يمكن أن تتسلل تتبعوا رائحة الطعام وكذا + +125 +00:15:14,520 --> 00:15:21,100 +فمثلا إذا كانت المرأة في بيتها بكرا أو ثيباصنعت + +126 +00:15:21,100 --> 00:15:26,520 +الطعام بدنا نقول مثلا الأملخية فإيه؟ فجعلت الدجاج + +127 +00:15:26,520 --> 00:15:35,240 +مثلا في إيه؟ في قصعة و الطبيخ في حلة ثم يعني أغفلت + +128 +00:15:35,240 --> 00:15:44,500 +جانب ال ..الغيطاء و الحراسة و الحفظ ثم ذهبت + +129 +00:15:44,500 --> 00:15:49,040 +فانشغلت بأعمال أخرى في البيت أو بصغير أو أو إلى + +130 +00:15:49,040 --> 00:15:54,700 +غير ذلك حتى إذا جاء الوالد أو جاء الزوج تعبا و كذا + +131 +00:15:54,700 --> 00:16:00,940 +ارتحلت إلى المطبخ لتهيأ فما وجدت إلا عظمافعند إذن + +132 +00:16:00,940 --> 00:16:06,680 +هذه بعدها لم .. يعني تبلغ ما بلغت تلك اليقظة .. + +133 +00:16:06,680 --> 00:16:12,900 +اليقظة الثقيفة النبيها التي تعلم بأن هناك إيه هناك + +134 +00:16:12,900 --> 00:16:18,820 +من الإيه من القطط ما .. ما .. ما يمكن أن تفسد هذا + +135 +00:16:18,820 --> 00:16:20,940 +الطعام من الإيه يعني مثلا + +136 +00:16:25,230 --> 00:16:32,550 +زيارة بيتنا سيدة فاضلة لكنها من العصاميات ومن يعني + +137 +00:16:32,550 --> 00:16:38,510 +الناس اللي يعني قليلي ذات اليد يعني + +138 +00:16:41,590 --> 00:16:47,770 +فالحديث هو الحوار تطرق إلى إيه؟ أنها رأت أفراد + +139 +00:16:47,770 --> 00:16:51,570 +الأسرة يعني يرتاعوا من ال .. إيه؟ من الفقرة، + +140 +00:16:51,570 --> 00:16:56,400 +يرتاعوا من الفقرة فقالت يا خالتي أم عبد الرحمنإيش + +141 +00:16:56,400 --> 00:17:01,240 +هو؟ قالت انت ما بتخافي وكده؟ قالت احنا بننام بتكون + +142 +00:17:01,240 --> 00:17:06,660 +العرسة أه بتمر هيك أي زهجتيني ابعدي عني وكده قالت + +143 +00:17:06,660 --> 00:17:11,280 +أنا بدي أحدثك مرة دخلت المطبخ فسمعت صوت يعني طبعا + +144 +00:17:11,280 --> 00:17:16,340 +هم في إيه؟ في طابق أرضي يعني كده نسأل الله يعني ال + +145 +00:17:16,340 --> 00:17:21,900 +.. ال .. الإعانة لكل أهلنا بل و لجميع المسلمين في + +146 +00:17:21,900 --> 00:17:25,680 +الأمصار المسلمة قالت سمعت خروش هيك في المطبخ وكده + +147 +00:17:25,810 --> 00:17:30,250 +أخدت رجاجة العجين هذه و بعدين روحت لجيه تقرصة + +148 +00:17:30,250 --> 00:17:36,210 +ضربتها فقتلتها سمعت خروشة هيك روحت قرصة فحتى قتلت + +149 +00:17:36,210 --> 00:17:43,190 +ستة من ال .. بعدين ماسكت إلا لما ايه لم أسمع خروشة + +150 +00:17:43,190 --> 00:17:53,720 +قط بس هذي بأسلوب يعني ايه نعمفطبعا لا تفهمنا ان + +151 +00:17:53,720 --> 00:18:00,220 +البنت لا تبلغ رشيدة حتى تقتل ست عرس لأ المسألة + +152 +00:18:00,220 --> 00:18:06,420 +انها الحديث بيتعلق بصون الطعام غطيه احكمي غلقه او + +153 +00:18:06,420 --> 00:18:11,260 +حطيه في البراد في الثلاجة ثم اذهبي بعد ذلك لإيه؟ + +154 +00:18:11,260 --> 00:18:18,440 +لشهود بقية أنماط مصالح البيت اين؟بعدها قال و يشترط + +155 +00:18:18,440 --> 00:18:25,240 +تكرر الاختبار مرتين أو أكثر قلنا لهم و لماذا لا + +156 +00:18:25,240 --> 00:18:32,490 +تكفي المرة؟ قال لأن المرة يمكن أن تحصلبسبيل يعني + +157 +00:18:32,490 --> 00:18:38,710 +الموافقة القدر يعني كما يجري على ألسنتي كنة يعني + +158 +00:18:38,710 --> 00:18:47,910 +رمية من غير رامي او تأتي معاه قدرا لمرة لذلك نكرر + +159 +00:18:47,910 --> 00:18:55,510 +الاختبار والامتحانةكحد أدنى مرتين فإذا وجدناه في + +160 +00:18:55,510 --> 00:19:03,350 +المرتين رشيدا ونبها ويقفا عندئذ ندفع إليه المال ثم + +161 +00:19:03,350 --> 00:19:09,170 +بعدها قال ووقته قبل البلوغ هأو الضمير عائد على + +162 +00:19:09,170 --> 00:19:14,790 +ماذا؟ على الاختبار والامتحان ووقت الاختبار للصبي + +163 +00:19:14,790 --> 00:19:21,210 +أو الصابيةقبل البلوغ على الأصح يعني على المذهب + +164 +00:19:21,210 --> 00:19:27,810 +الراجح من أقوالي الشافعية قلنا لهم وما دليلكم أيها + +165 +00:19:27,810 --> 00:19:34,510 +السادة الكرام قالوا دليلنا .. دليلنا قول ربنا + +166 +00:19:34,510 --> 00:19:39,800 +تعالى وابتلوا اليتامايعني وامتحنوا واختبروا + +167 +00:19:39,800 --> 00:19:45,860 +اليتامة ولا يكونوا المرء يتيما إلا إذا كان دون + +168 +00:19:45,860 --> 00:19:52,690 +البلوغي وكان فاقدا للأبواضح الأمر؟ إذا لما .. لما + +169 +00:19:52,690 --> 00:19:59,310 +أمرنا أن نتفحص و أن نختبر و نمتحن اليتامة أه بيّن + +170 +00:19:59,310 --> 00:20:05,230 +لنا أن الاختبار حال إيه؟ حال الصغر و ليس بعد + +171 +00:20:05,230 --> 00:20:15,850 +البلوغ، أي نعم ثم بعدها قال .. قالأريد أن تتنبهنا + +172 +00:20:15,850 --> 00:20:22,530 +لأمر عندما قال العلماء قبل البلوغ لا يقصدون قبلا + +173 +00:20:22,530 --> 00:20:28,810 +بعيدا، يعني لا يقصدون قبل البلوغ بسنتين أو سنتين + +174 +00:20:28,810 --> 00:20:34,700 +أو ثلاث سنين أو أربع، لالا يقصدون هذا بل يقصدون + +175 +00:20:34,700 --> 00:20:39,200 +قبل البلوغ يعني لك أن تقول قُبَيل البلوغ قُبَيل + +176 +00:20:39,200 --> 00:20:45,520 +البلوغ بساعات بأيام بيوم بيومين بثلاثة أيام باربعة + +177 +00:20:45,520 --> 00:20:51,500 +المسألة مسألة أيام لا تتجاوز مثلا يعني أصابع اليد + +178 +00:20:51,500 --> 00:20:57,340 +الواحدة أو أصابع اليدين وليس الايق القبلية تحتمل + +179 +00:20:57,340 --> 00:21:04,460 +سنة أو سنين واضح الأمر؟ أيه نعم؟ثم بعدها ذكر لنا + +180 +00:21:04,460 --> 00:21:12,480 +مقابل الأصحى الصحيح وهو القول المرجوح ده الشافعية + +181 +00:21:12,480 --> 00:21:19,340 +قالوا بل إن الامتحان يكون بعد البلوغ قلنا لهم + +182 +00:21:19,340 --> 00:21:27,310 +لماذا أيها الأفاضل الكرام قالواأليس .. أليس الصبي + +183 +00:21:27,310 --> 00:21:33,250 +قبل أن يبلغ يكون محجورا عليه؟ قلنا بلى قالوا أليس + +184 +00:21:33,250 --> 00:21:39,830 +الحجر .. أليس الحجر متسلطا على منعه من التصرفات + +185 +00:21:39,830 --> 00:21:45,810 +المالية؟ قلنا بلى قلنا إذا أنى لنا وكيف لنا أن إيه + +186 +00:21:45,810 --> 00:21:50,090 +.. كيف لنا أن نختبره وهو ممنوع من إيه؟ من إبرام + +187 +00:21:50,090 --> 00:21:56,360 +العقودإذا إيه إذا قلنا بأن الامتحان يكون قبل إيه + +188 +00:21:56,360 --> 00:22:01,490 +قبل الظلوخ يعني كيف بدكم تحلولنا القضية؟كيف بتكون + +189 +00:22:01,490 --> 00:22:07,510 +بتحلولنا القضية؟ ولذلك حتى تصحى عقوده لابد أن + +190 +00:22:07,510 --> 00:22:14,870 +ننتظر تحقق البلوغ تحقق البلوغ ثم ايه؟ ثم نعطيه حظا + +191 +00:22:14,870 --> 00:22:21,330 +من المال ونختبره فإن احسن كان رشيدا وإن لم يحسن + +192 +00:22:21,330 --> 00:22:29,550 +بقى سفيها لصغرين او بقى سفيها ونمنع نبذل اليه + +193 +00:22:29,550 --> 00:22:30,250 +المال + +194 +00:22:33,790 --> 00:22:36,890 +ذاكرنا يا بنتي أمارات البلوغ + +195 +00:22:41,270 --> 00:22:48,670 +يا بنت اذا .. اذا عالمه .. اذا عالمه من القرائن او + +196 +00:22:48,670 --> 00:22:56,190 +هو يعني من القرائن يعني اقصد يمكن ان تفطن الأم من + +197 +00:22:56,190 --> 00:23:00,870 +خلال غسلها لثيابه كذلك + +198 +00:23:01,670 --> 00:23:09,970 +يمكن أن تكون الأمارة فيما يتعلق بالسن غالبا يعني + +199 +00:23:09,970 --> 00:23:16,970 +إذا الأم أحفظ أفراد البيت متى وضعت وفي أي ساعة + +200 +00:23:16,970 --> 00:23:23,830 +وضعت وهي التي تراقب أسنان أولادها من الأبناء + +201 +00:23:23,830 --> 00:23:30,520 +والبنات فإذا علمت أن هذه اللحظةهي لحظة تمامى ابنها + +202 +00:23:30,520 --> 00:23:36,880 +او ابنتها خمس عشرة سنة عند اذا هو ايه هو بالغ عند + +203 +00:23:36,880 --> 00:23:43,340 +الشافعية والحنادق فاكثر واكثر الامارات يعني تمسكا + +204 +00:23:43,340 --> 00:23:49,680 +واعتمادا واعتبارا السن واضح الامر لكن بدي اقول ان + +205 +00:23:49,680 --> 00:23:53,940 +شاء الله الله سبحانه وتعالى يكرمك من فضله الكريم + +206 +00:23:55,120 --> 00:24:01,240 +سبحان الله كثرة ايه كثرة المجالسة والمؤانسة + +207 +00:24:01,240 --> 00:24:08,340 +والخلطة بين الأم وأولادها تعرف هذا بسهولة ويسر + +208 +00:24:08,340 --> 00:24:15,840 +تعرف هذا بسهولة ويسر ولذلك يعني ربما هذا الأمر لم + +209 +00:24:15,840 --> 00:24:20,960 +يكن مثارة ايه مثارة سؤال او استفهام من قبل الأمهات + +210 +00:24:21,370 --> 00:24:28,570 +بدليل أن هما يهتدين إلى هذه الأمور من غير طول + +211 +00:24:28,570 --> 00:24:37,250 +الاحتكاك مثلا إصرار الصغير على الاغتسال مثلا قبل + +212 +00:24:37,250 --> 00:24:43,310 +الصلاة وهذه قراءة تفتح على الأم لماذا لم يكن يصر + +213 +00:24:43,310 --> 00:24:48,900 +قبل مثلا أيام أو قبل شهر وأما الآن فبتلا يخرجوا + +214 +00:24:48,900 --> 00:24:53,720 +إلى صلاة الفجر مثلا أو إلى الصلاة إن كان بعد النوم + +215 +00:24:53,720 --> 00:24:59,280 +إلا بعد أن يصر على الاختصال أو المهيل لا أرى أن + +216 +00:24:59,280 --> 00:25:03,420 +هذا أيه + +217 +00:25:03,420 --> 00:25:08,240 +أصحاب القول الثاني قالوا أبدا لابد أيه من أن يكون + +218 +00:25:08,240 --> 00:25:13,320 +الاختبار بعد البلوغ حتى تصحى عقوده وإلا فيكم أن + +219 +00:25:13,320 --> 00:25:18,730 +تحلوا لنا هذه المعضلة قالوا نعمنحن الذين قلنا في + +220 +00:25:18,730 --> 00:25:22,830 +الأصح أن الامتحان والاختبار يكون قبل البلوغ بنقوله + +221 +00:25:22,830 --> 00:25:27,290 +تعال ننزل السوق يلا وارجينا ايه؟ وارجينا مهرتك + +222 +00:25:27,290 --> 00:25:36,540 +وفواقتك وحرسك على ايه؟ على شراء مثلا ال laptopمن + +223 +00:25:36,540 --> 00:25:42,980 +إيه؟ فجول هو و أبوه على أكثر من محل تعرف على + +224 +00:25:42,980 --> 00:25:49,340 +الأصناف على إيه؟ على الجودة و الإيه؟ على إيش كمان؟ + +225 +00:25:49,340 --> 00:25:56,240 +على الأسعار إضافة على ..المواصفات على المواصفات + +226 +00:25:56,240 --> 00:26:03,980 +وكفاءة كل جهاز ثم استطاع أن يعلم أين البضاعة + +227 +00:26:03,980 --> 00:26:13,280 +الجيدة و أين التاجر القنع والذي يحب أن يربح قليلا + +228 +00:26:13,280 --> 00:26:15,320 +ليرووج بضاعة كثيرة + +229 +00:26:18,860 --> 00:26:25,480 +فبعدين يرصد أباه المماكسة عند صغيره والمماكسة إذا + +230 +00:26:25,480 --> 00:26:31,750 +كانت بسبيل الشراء أن يحرص الصغير على ماذا؟حتى إذا + +231 +00:26:31,750 --> 00:26:40,090 +أتم الإتفاق وما بقي إلا إنفاذ العقد الولي يقول له + +232 +00:26:40,090 --> 00:26:43,450 +نحي + +233 +00:26:43,450 --> 00:26:49,560 +جانبا ويتولى الولي إبرام العقد بنفسهفإيه؟ فأصحابه + +234 +00:26:49,560 --> 00:26:54,980 +.. أصحاب المذهب أو أصحاب القول الأصح هذه هي + +235 +00:26:54,980 --> 00:26:59,900 +طريقتهم في الاختبار يعني لا يغالطون ولا يدفعون + +236 +00:26:59,900 --> 00:27:06,240 +الآية أبدا إنما يختبرونه بمقدمات .. بمقدمات العقد + +237 +00:27:06,240 --> 00:27:14,400 +فإذا أداها بثواقة وإتقان عندئذ يتقدم وليه ليبرمى + +238 +00:27:14,400 --> 00:27:27,170 +عنه العقد ثم قالبعدها فلو بلغ فلو بلغ غير + +239 +00:27:27,170 --> 00:27:34,990 +رشيد دام الحجر فلو بلغ غير رشيد دام الحجر هذا كلام + +240 +00:27:34,990 --> 00:27:42,290 +الماتل الإمام النووي معنى كلامه الآن + +241 +00:27:43,130 --> 00:27:49,510 +عندنا صبي .. عندنا صبي اقترب عن .. اقترب من تمامي + +242 +00:27:49,510 --> 00:27:56,780 +A البلوغ، من تمامي سن البلوغ، خمسة عشرة سنةالآن + +243 +00:27:56,780 --> 00:28:03,640 +لما أتمها نظرنا فوجدنا أن يعني صفات الطفولة ما + +244 +00:28:03,640 --> 00:28:11,300 +زالت فيه، صفات السذاجة ما زالت فيه، + +245 +00:28:11,300 --> 00:28:17,280 +لم .. لم يطرق عليه تغيير .. أه لم يطرق عليه تغيير + +246 +00:28:18,160 --> 00:28:24,740 +يورثنا طمأنينة وارتياحا أنه بات أيه فعلمنا من خلال + +247 +00:28:24,740 --> 00:28:32,840 +القرائن المتكررة الدائمة أنه ما زال على صفات الصغر + +248 +00:28:32,840 --> 00:28:41,000 +وعلى أيه وعلى يعني أدوات الصغرفهذا جعل وليه يحكم + +249 +00:28:41,000 --> 00:28:47,560 +أنه ما زال غير رشيد وإن بلغ .. وإن بلغ و أتم سن + +250 +00:28:47,560 --> 00:28:58,330 +خمس عشرة سنة الآن .. الآن هل يا ترىأه نعتبره + +251 +00:28:58,330 --> 00:29:06,610 +رشيدا، نعتبره .. عفوا، نعتبره سفيها استصحابا لأصله + +252 +00:29:06,610 --> 00:29:12,410 +في الصبا وهل يحتاج هذا إلى قرار من الأب أو قرار من + +253 +00:29:12,410 --> 00:29:17,370 +الجد إذا كان الأب ميتا أو غائبا أو إلى قرار من + +254 +00:29:17,370 --> 00:29:23,870 +وصية أحدهما من إيه؟أو من أيه؟ من الولي الحاكم إذا + +255 +00:29:23,870 --> 00:29:29,710 +لم يكن له أب ولا جد ولم يكن له وصي أم أن هذا يثبت + +256 +00:29:29,710 --> 00:29:35,810 +له بمجرد + +257 +00:29:35,810 --> 00:29:43,310 +ديمومة تلك الصفات العاجزة والمانعة له عن الحكم + +258 +00:29:43,310 --> 00:29:51,350 +بالرشادةعلماءنا يقولون بأن الحجر يدوم ولا حاجة + +259 +00:29:51,350 --> 00:29:56,430 +لقرار الأبي والجد وكذا لأنه لم تطرأ عليه أي طريقة + +260 +00:29:56,430 --> 00:30:03,010 +تطمئننا بأنه رشيد مازال على صفات الصغر وسذاجة + +261 +00:30:03,010 --> 00:30:11,470 +الصغر وعجز الصغر ولذلك بيبقى على حاله من السفه لا + +262 +00:30:11,470 --> 00:30:17,620 +ندفع إليه المالخير دليل بعد القرآن استصحاب الأصل + +263 +00:30:17,620 --> 00:30:22,880 +استصحاب الأصل الأصل في كل صغير أن يكون محجورا عليه + +264 +00:30:22,880 --> 00:30:29,040 +عند الشافعية فلا يصح تصرف الصغير إن كان غير مميز + +265 +00:30:29,040 --> 00:30:36,060 +وإن كان مميز عند الجمهور يفرقون بين المميز وغير + +266 +00:30:36,060 --> 00:30:40,690 +المميز غير المميز كالشافعية واما المميزفقال هى + +267 +00:30:40,690 --> 00:30:46,010 +يحجر عليه بمعنى تقع تصرفاته المالية صحيحة لكنها + +268 +00:30:46,010 --> 00:30:52,950 +موقوفة على إجازة وليه فإن أجازها نفذت وترتبت عليها + +269 +00:30:52,950 --> 00:31:00,370 +آثاره ثم بعدها قال وإن بلغ المحجور عليه لصغر رشيدا + +270 +00:31:01,830 --> 00:31:06,010 +الان الصورة هذه على المقيد من الصورة الأولى الان + +271 +00:31:06,010 --> 00:31:13,210 +ما أن أتم خمس عشرة سنة إلا ونحن مطمئنون لرشادته + +272 +00:31:13,210 --> 00:31:21,110 +ويقضته ونباهته سيما في صيانة الأموال ورعايتها يعني + +273 +00:31:21,110 --> 00:31:28,230 +لا يخدع وماشاء الله كشيخ التجار الان ينفك + +274 +00:31:28,230 --> 00:31:34,570 +الحجرينفك الحجر بنفس البلوغ ولا يحتاج إلى قرار من + +275 +00:31:34,570 --> 00:31:40,170 +الأب أو قرار من الجد أو إلى قرار من الإيمان أو + +276 +00:31:40,170 --> 00:31:49,210 +القاضي الأصح أنه ينفك بنفس الحجر ينفك بنفس البلوغ + +277 +00:31:49,210 --> 00:31:56,650 +لأنه حجر ثبت من غير حاكم فلا يتوقف زوالهعلى إزالة + +278 +00:31:56,650 --> 00:32:02,570 +.. على إيه؟ على إزالة الحاكم له وإيه؟ ويُعطى ما له + +279 +00:32:02,570 --> 00:32:07,550 +.. ما .. إيه؟ ويُعطى ما له يُعطى هو ما له لأنه + +280 +00:32:07,550 --> 00:32:13,990 +أعطى من الأفعال التي تنصب مفعولين أيوا أعطيت .. ما + +281 +00:32:13,990 --> 00:32:21,110 +أسمك بنتي؟ أعطيت ريما كتاباأعطيت فعل فاعل يعني + +282 +00:32:21,110 --> 00:32:27,050 +أعطى فعل ماضن مبني على السكون لاتصاله بتاء الفاعل + +283 +00:32:27,050 --> 00:32:31,990 +أتاء ضمير متصل مبني على الضم في مهار رفع فاعل ريما + +284 +00:32:31,990 --> 00:32:36,670 +المفعول به أول والكتابة مفعول بيه إيه ولذلك إذا + +285 +00:32:36,670 --> 00:32:44,470 +إذا أسقطنا المفعول الأول وقلنا أعطيتأه كتابا، + +286 +00:32:44,470 --> 00:32:50,610 +أعطيت كتابا، بنقولش أعطيت كتاب، واضح؟ أعطيت كتابا، + +287 +00:32:50,610 --> 00:32:57,070 +أعطية الإعراب هو هو، لكن ال إيه؟ بنقول وريم نائب + +288 +00:32:57,070 --> 00:33:03,030 +فاعل، ثم إيه؟ وهو مفعول به أول وكتابا مفعول به + +289 +00:33:03,030 --> 00:33:08,960 +ثانيإذا قوله رحمه الله و أعطي ما له يعني و أعطي + +290 +00:33:08,960 --> 00:33:15,600 +السفيه ما له و أعطي المحجور عليه ما له و لو كان + +291 +00:33:15,600 --> 00:33:21,020 +امرأة و لو كان امرأة يُعطى أيضًا و يصح تصرفها + +292 +00:33:21,020 --> 00:33:26,960 +حينئذ و لا يحتاج إلى إذن الزوج إلا على جهة + +293 +00:33:26,960 --> 00:33:33,560 +الاستحباب و الندب لا على جهة الحتم و الإلزامهذا في + +294 +00:33:33,560 --> 00:33:39,020 +الأصح ومقابل الأصح ماذا الصحيح قالوا يشترطوا فك + +295 +00:33:39,020 --> 00:33:43,820 +القاضي والأب يعني إذا كان أبوه موجود لابد من أن + +296 +00:33:43,820 --> 00:33:50,380 +يتولى الأب أخذ قرار أن الحجر مرفوع عن ابني هذا أو + +297 +00:33:50,380 --> 00:33:56,760 +عن ابنتي وإذالم يكن أب ولم يكن جد كانا ميتين أو + +298 +00:33:56,760 --> 00:34:02,500 +غائبين، معتقلين أو أو إلى غير ذلك فالقاضي او + +299 +00:34:02,500 --> 00:34:09,440 +الإمام ولي من لا ولي له قالوا لابد للإمام من أن + +300 +00:34:09,440 --> 00:34:15,740 +يتولى فك الحجر طبعا والإمام له أن ينيب غيره وأن + +301 +00:34:15,740 --> 00:34:25,300 +يكلف غيره بأن يبلغهأنه بات رشيدا مطمئن عليه وأنه + +302 +00:34:25,300 --> 00:34:31,320 +يمكن أن يدفع إليه المال لأنه لا يخشى عليه منه ثم + +303 +00:34:31,320 --> 00:34:40,160 +بعدها قال و لو بذر بعد ذلك حجر عليه الآن بلغ رشيدا + +304 +00:34:40,160 --> 00:34:46,210 +.. بلغ رشيدابلغ رشيدا ودفع إليه المال وبعد هيك زي + +305 +00:34:46,210 --> 00:34:49,770 +ما بيقولوا الأمهات أو أولياء الأمور التف على شلة + +306 +00:34:49,770 --> 00:34:56,690 +آه فاسقة التف على شلة فاسقة مدخنة أو مشيشة أو + +307 +00:34:56,690 --> 00:35:04,290 +مسرافة ومبذرة فإيه؟ فادركنا أنه عاد سفيها من بعد + +308 +00:35:04,290 --> 00:35:10,350 +إيه؟ من بعد رشدين عاد سفيها من بعد رشدين الآن + +309 +00:35:12,010 --> 00:35:16,950 +يحجروا عليه ماشي الحال، لكن بقراري .. بقراري + +310 +00:35:16,950 --> 00:35:26,770 +القاضي أو الأب أو الجد أم يثبتوا الحجر بمجرد وجود + +311 +00:35:26,770 --> 00:35:34,170 +السفهة، لا داعي .. الأصحوا .. الأصحوا أن السفهة + +312 +00:35:34,170 --> 00:35:39,820 +بعد البلوغالسفه بعد البلوغ يحتاج إلى خبرة ويحتاج + +313 +00:35:39,820 --> 00:35:47,760 +إلى دراية وتجربة ويحتاج إلى فقه وهذا لا ينتظم + +314 +00:35:47,760 --> 00:35:52,260 +لأولياء الأمور دوما لا ينتظم لأولياء الأمور معظم + +315 +00:35:52,260 --> 00:35:57,180 +أولياء الأمور من العوام ولذلك بنقول إن هذا مهمة + +316 +00:35:57,180 --> 00:36:04,040 +الإمام أو من ينيبه عن نفسه من المتخصصين ليش؟ قالوا + +317 +00:36:04,040 --> 00:36:11,280 +لأن السفهيحتاجوا إلى فحص ونظر وإلى إيه وإلى خبرة + +318 +00:36:11,280 --> 00:36:19,520 +فينبغي للإمام أو من ينيبه عن نفسه أن يتولى أخذ + +319 +00:36:19,520 --> 00:36:27,820 +القرار بالحجر على هذا ومقابل الأصح وهو إيه القول + +320 +00:36:27,820 --> 00:36:35,480 +المرجوح عند الشافعية أنه ماذاأنه بمجرد حصول السفة + +321 +00:36:36,330 --> 00:36:42,210 +أه يحصل الحجر تلقائيًا لا داعية ولا حاجة لإيه + +322 +00:36:42,210 --> 00:36:48,670 +للإمام ولا لإيه لنائبه في ذلك أي نعم قلالهم وما هو + +323 +00:36:48,670 --> 00:36:54,430 +إيه وما هو الدليل قالوا الدليل إن الشارع الحكيم + +324 +00:36:54,430 --> 00:36:58,630 +فإن أنستم منهم رشدا فادفعوا إليه المفهوم المخالف + +325 +00:36:58,630 --> 00:37:04,710 +فإن لم تأنسوا منهم رشدا فلا تدفعوا إليهم أموالهم + +326 +00:37:04,710 --> 00:37:11,400 +ثم بعدها قالوقيل يعود الحجر بنفس التذير هذا تحدثنا + +327 +00:37:11,400 --> 00:37:19,100 +عنه، الآن مسألة أخرى لو فسق مع صلاح تصرفه في ماله + +328 +00:37:19,100 --> 00:37:23,840 +بعد بلوغه رشيدا لم يحجر عليه في الأصحى + +329 +00:37:28,090 --> 00:37:36,530 +بالغ وهو رشيد وفجأة لجنا ايه؟ لجناه بدخل بيجلس مع + +330 +00:37:36,530 --> 00:37:43,710 +شباب على الشيشة وجدناه يكذب وجدناه بيخلفوا في + +331 +00:37:43,710 --> 00:37:51,070 +الواعد عند الخصومة يفجر .. أليست هذه من أفعال .. + +332 +00:37:51,070 --> 00:37:57,400 +من أفعال الفساق؟هل لأجلها يمكن أن نحجر عليه؟ قالوا + +333 +00:37:57,400 --> 00:38:04,720 +لا إذا كان هذا محسنا للتصرف في المال ثم هو يصلي + +334 +00:38:04,720 --> 00:38:10,940 +وإن كان قد حصل منه شيء من إيه؟ من الأعمال التي + +335 +00:38:10,940 --> 00:38:16,890 +يحكم عليه بإيه؟فيها بالفسق فإننا لا نحجر عليه لأن + +336 +00:38:16,890 --> 00:38:23,850 +الدخان والشيشة ومثل هذا الأمر والعثور في الكذب هذا + +337 +00:38:23,850 --> 00:38:30,170 +مما تعم به البلوة في هذه الأيام لو منعنا المدخنين + +338 +00:38:30,170 --> 00:38:38,010 +من أن يبيعوا ويشتروه عندئذ يعني سنهدموا مصالح عظمة + +339 +00:38:38,010 --> 00:38:46,310 +في أيه؟ في الأمصار المسلمةبعدها قالإذا لا نحجر + +340 +00:38:46,310 --> 00:38:51,050 +عليه في الأصح مقابل الأصح و هو الصحيح أنه ينبغي أن + +341 +00:38:51,050 --> 00:38:56,130 +نحجر عليه ما الفرق بين فسق و فسق فلماذا نحن إذا + +342 +00:38:56,130 --> 00:39:01,910 +رأيناه فاسقا قد امتد فسقه من الصغر إلى الكبر أننا + +343 +00:39:01,910 --> 00:39:07,770 +لا نعتبره رشيدا و الآن بعد أن رشد و عاد فاسقا لا + +344 +00:39:07,770 --> 00:39:13,590 +نجعل الفسق يؤثر عليه إيش هالإزدواجية هذه مرة بنخلي + +345 +00:39:13,590 --> 00:39:18,580 +الفسقإيه؟ يؤثر في إيه؟ في الرشد .. في الرشد و مرة + +346 +00:39:18,580 --> 00:39:26,320 +لا إيه؟ طبعا هذا إيه؟ هذا رأي الصحيح الذي هو مقابل + +347 +00:39:26,320 --> 00:39:35,070 +.. ثم بعدها قال وقيلومن حجر عليه لسفه طرأ عليه، + +348 +00:39:35,070 --> 00:39:39,170 +قبل شوية ذكرناها في مدرجة الحديث، من هو وليه؟ من + +349 +00:39:39,170 --> 00:39:44,430 +هو وليه؟ القاضي ابراهو عليك ليش؟ قلنا بأن السفه + +350 +00:39:44,430 --> 00:39:49,910 +بعد البلوغ وبعد الرشد يحتاج إلى خبرة، والخبرة هذه + +351 +00:39:49,910 --> 00:39:55,780 +لا تكون إلافي ولي إيه في القضي أو في من إيه يعني + +352 +00:39:55,780 --> 00:40:01,780 +ينوب عنه في مقابل الأصح قالوا إيه؟ قالوا يمكن إيه + +353 +00:40:01,780 --> 00:40:07,900 +لوليه من الأبي أو الجد أو وصيهما أن يتولى ذلك بارك + +354 +00:40:07,900 --> 00:40:11,580 +الله فيكنا وجزاكنا الله خيرا + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/icdntQEhGws_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/icdntQEhGws_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..4ac88ce83bf4b7efbacb038475d3384112f07ff9 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/icdntQEhGws_postprocess.srt @@ -0,0 +1,1220 @@ +1 +00:00:21,600 --> 00:00:26,480 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,480 --> 00:00:32,420 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:32,420 --> 00:00:38,900 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,900 --> 00:00:45,320 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:45,320 --> 00:00:53,860 +رسوله و بعدنتابع الحديثة عن أنواع الصلح من المسائل + +6 +00:00:53,860 --> 00:01:03,240 +المتعلقة بالصلح على الإنكار قال الإمام النووي رحمه + +7 +00:01:03,240 --> 00:01:10,160 +الله وكذا إن جرى على بعضه في الأصحى + +8 +00:01:17,320 --> 00:01:26,360 +وبيانه وكذا إن جرى الصلح على بعضه أي على بعض + +9 +00:01:26,360 --> 00:01:40,520 +المدعى وصورته .. وصورته أن يدعي على آخر دارا أن + +10 +00:01:40,520 --> 00:01:43,100 +يدعي شخص + +11 +00:01:46,580 --> 00:01:57,320 +على آخر دارا فينكرها الثاني المدعى عليه ثم يصالحه + +12 +00:01:57,320 --> 00:02:03,240 +بعد ذلك على نصفها أو + +13 +00:02:03,240 --> 00:02:14,580 +أن يدعي الأول على الثاني قرضا الف درهم فينكرها + +14 +00:02:15,860 --> 00:02:28,780 +ثم يصالحه الثاني على خمسمائة فباطل + +15 +00:02:28,780 --> 00:02:40,700 +في الأصحي لأن الاعتبار بقول الدافع وهو المدع عليه + +16 +00:02:45,850 --> 00:03:00,470 +وهو الزاعم أنه إنما بذل ذلك ليكفى الأذى ليكفى + +17 +00:03:00,470 --> 00:03:10,110 +ليدفع أذى المدّعي ومعلوم أن أخذ المال لكفّي الأذى + +18 +00:03:10,110 --> 00:03:20,210 +غير جائز في الشرعلأن الأذى ممنوع من + +19 +00:03:20,210 --> 00:03:28,050 +كل أحد أصلا والثاني + +20 +00:03:28,050 --> 00:03:36,550 +مقابل .. مقابل الأصح يصح ذلك + +21 +00:03:37,800 --> 00:03:46,300 +و يكون المدعى .. المدعي واهبًا للنصف إن كان صادقًا + +22 +00:03:46,300 --> 00:03:58,840 +و .. و موهوبًا له إن كان كاذبًا ولا يبالي + +23 +00:03:58,840 --> 00:04:02,420 +باختلافهما في ذلك + +24 +00:04:08,990 --> 00:04:15,610 +ما هو الفهم الصحيح لهذا الكلام يكون واهبا للنصف إن + +25 +00:04:15,610 --> 00:04:25,390 +كان صادقا وموهوبا له كل المصالح عليه إن كان كاذبا + +26 +00:04:25,390 --> 00:04:30,930 +الان يعني + +27 +00:04:30,930 --> 00:04:40,170 +هذا واضح وسهل الانهذا صلح على إنكار يعني المدّعي + +28 +00:04:40,170 --> 00:04:52,330 +يقول يا أحمد رد إلي سيارتي هذه التي تركب قال أي + +29 +00:04:52,330 --> 00:05:00,790 +سيارة هذه؟ ليس لك عندي سيارة فإيه؟ فأنكر أحمد أن + +30 +00:05:00,790 --> 00:05:09,570 +يكون قد أخذ منه سيارةثم تدبر أحمد في نفسه أن هذا + +31 +00:05:09,570 --> 00:05:19,590 +الرجل صاحب سلاح وأنه رجل سبعي ظالم فخشي على نفسه + +32 +00:05:19,590 --> 00:05:29,130 +من أذاه و غدره فراح يصالحه فراح يصالحه قال أصالحك + +33 +00:05:29,130 --> 00:05:38,920 +على أن أعطيك ثمننصف ثمن هذه السيارة أو لو افترضنا + +34 +00:05:38,920 --> 00:05:45,880 +.. لو افترضنا المدعى سبب الخصومة الف دينار وليس + +35 +00:05:45,880 --> 00:05:51,620 +سيارة قال له هي رد إلي الألف دينار الذي أعطيتك قال + +36 +00:05:51,620 --> 00:05:58,980 +ما أعطيتني هذا اتق الله قال بلى أعطيتك فأحمد خشي + +37 +00:05:58,980 --> 00:06:04,730 +من هذا الرجل فقال أصالحك على خمسمائة دينارفقال + +38 +00:06:04,730 --> 00:06:18,850 +الرجل قبلت الان احنا لا نجزم بصدق احمد و بكذب + +39 +00:06:18,850 --> 00:06:25,090 +المدعى ولا العكس ولا نجزم بصدق المدعى و كذب احمد + +40 +00:06:26,620 --> 00:06:34,080 +إذا هناك احتمالان أن يكون المدعي كاذبا وأحمد صادقا + +41 +00:06:34,080 --> 00:06:43,740 +فإذا كان كذلك فإن المال الذي يدفعه أحمد يكون + +42 +00:06:43,740 --> 00:06:48,820 +بمنزلة الهبة على ذاك المدعي هذا على القول الثاني + +43 +00:06:48,820 --> 00:06:56,500 +مقابل الأصح واضح الكلام وإذا افترضناإذا افترضنا أن + +44 +00:06:56,500 --> 00:07:06,360 +المدعي صادقا و أحمد هو الكذاب فإن المال الذي يبذله + +45 +00:07:06,360 --> 00:07:12,760 +أحمد يكون جزءا + +46 +00:07:12,760 --> 00:07:17,820 +من مال المدعي طيب وين الجزء الآخر؟ لأن أحمد في + +47 +00:07:17,820 --> 00:07:23,750 +الصورتين ما دفع إلا النصفأه فالنصف الثاني يكون + +48 +00:07:23,750 --> 00:07:31,670 +بمنزلة ماذا؟ أه بمنزلة الهبة يبذلها المدعي لأحمد + +49 +00:07:31,670 --> 00:07:40,630 +هذا .. هذا بيانو الكلام طيب قال وإذا كان المدع + +50 +00:07:40,630 --> 00:07:48,410 +دينا وإذا كان المدع دينا يعني مثلا شخص قال يا أحمد + +51 +00:07:48,410 --> 00:07:56,220 +كنتكنت أقرتك ألف دينار .. كنت أقرتك ألف دينار + +52 +00:07:56,220 --> 00:08:06,060 +وتصالح على .. عن الألف على خمسمائة في الذمة يعني + +53 +00:08:06,060 --> 00:08:14,150 +قال .. قال أحمد أصالحك عن الألفعلى خمسمائة على + +54 +00:08:14,150 --> 00:08:20,250 +خمسمائة لكن ليست إيه ليست حالا وإنما هي مؤجلة في + +55 +00:08:20,250 --> 00:08:29,170 +الذمة فلا يصح جزما ليش؟ لأنه لا يجوز لا يجوز بيع + +56 +00:08:29,170 --> 00:08:36,550 +الكالق بالكالق لا يجوز بيع الدين بالدين ولا تنسين + +57 +00:08:36,550 --> 00:08:44,500 +بأن العلماء في بداية الأمرفي بداية الأمر أعطوا + +58 +00:08:44,500 --> 00:08:53,440 +أحكام أحكام البيعي للصُلح أو بمعنى أخر بنوا أحكام + +59 +00:08:53,440 --> 00:08:58,880 +الصُلح على أيه؟ على أحكام البيع فهل يجوز بيع الدين + +60 +00:08:58,880 --> 00:09:05,540 +بالدين؟ لا، لا يجوز، فلا يجوز الصُلح صُلح الدين + +61 +00:09:05,540 --> 00:09:06,220 +بالدين + +62 +00:09:09,670 --> 00:09:18,330 +وقوله صالحني على الدار التي تدعيها ليس اقرارا في + +63 +00:09:18,330 --> 00:09:29,470 +الأصح لو ايه؟ لو جاء أحمد فقال للرجل المدعي قال يا + +64 +00:09:29,470 --> 00:09:39,240 +هذا اه صالحني على الدار التي تدعيها أنتفهل قول + +65 +00:09:39,240 --> 00:09:48,920 +أحمد ما سمعته إذا قال للمدعي صالحني على الدار التي + +66 +00:09:48,920 --> 00:09:57,170 +تدعيها عنديبإيه بكذا؟ هل يعد هذا إقرارا من أحمد؟ + +67 +00:09:57,170 --> 00:10:04,990 +لا يعد إقرارا في الأصح لكن في مقابل الأصح يعد + +68 +00:10:04,990 --> 00:10:14,270 +إقرارا بالمدعى لأن قوله لأن قوله صالحني على الدار + +69 +00:10:14,270 --> 00:10:19,210 +التي تدعيها علي يتضمن الاعتراف + +70 +00:10:22,480 --> 00:10:29,480 +ثم بعدها حدثنا + +71 +00:10:29,480 --> 00:10:38,080 +عن القسم الثاني من أيه؟ من أنواع الصلح فقال القسم + +72 +00:10:38,080 --> 00:10:46,160 +الثاني الذي يجري بين المدعي والأجنبيوليس بين + +73 +00:10:46,160 --> 00:10:52,020 +المدعي والمدعى عليه القسم الثاني هو الذي يجري بين + +74 +00:10:52,020 --> 00:11:01,780 +المدعي والأجنبي فإن قال وكلني المدعى عليه في + +75 +00:11:01,780 --> 00:11:12,520 +الصُلح وهو مقر لك صح بيان ذلك وبالله التوفيق + +76 +00:11:14,930 --> 00:11:22,350 +القسم الثاني من الصلح هو الذي يجري بين المدعي للحق + +77 +00:11:22,350 --> 00:11:28,010 +والأجنبي النائبي + +78 +00:11:28,010 --> 00:11:39,330 +عن المدع عليه فإن قال الأجنبي الوكيل وكلني وكلني + +79 +00:11:39,330 --> 00:11:48,960 +المدع عليهفي الصُلح يعني أن أصالحك عن المدعى به + +80 +00:11:48,960 --> 00:12:00,420 +وهو مقر لك وهو من المدعى عليه أحسنتي وهو أي المدعى + +81 +00:12:00,420 --> 00:12:02,540 +عليه مقر لك + +82 +00:12:27,130 --> 00:12:41,410 +مقرٌ لك أي للمدّعي بالمدّعى عليه في الظاهر أو في + +83 +00:12:41,410 --> 00:12:51,530 +ما بيني وبينه ولم يظهره خوفا من أخذ المالك لهصح + +84 +00:12:51,530 --> 00:12:57,510 +هذا الصلح بينهما لأن دعوة الإنسان الوكالة في + +85 +00:12:57,510 --> 00:13:04,810 +المعاملات مقبولة شريطة ماذا أرجو الانتباه شريطة + +86 +00:13:04,810 --> 00:13:11,450 +ألا ينكرها المدعى عليه يقول أبدا كذاب أنا ما وكلته + +87 +00:13:11,450 --> 00:13:24,930 +إذا لم يقول هذاإذا أعطى صحه فإن كان المدعى عينًا + +88 +00:13:24,930 --> 00:13:28,150 +وصالح + +89 +00:13:28,150 --> 00:13:32,910 +الأجنبي + +90 +00:13:32,910 --> 00:13:39,170 +على + +91 +00:13:39,170 --> 00:13:41,150 +بعض المدعى + +92 +00:13:45,960 --> 00:13:51,120 +كأن كان المدعى ألف دينار فقال الأجنبي أصالحك على + +93 +00:13:51,120 --> 00:14:01,420 +نصفها أو صالحها على عين للمدعى عليه قال أصالحك + +94 +00:14:01,420 --> 00:14:06,980 +يعني كانت مثلا كان المدعى عليه سيارة فقال أصالحك + +95 +00:14:06,980 --> 00:14:14,140 +على داربعطيك بدل السيارة ال Mercedes تعتك دار هي + +96 +00:14:14,140 --> 00:14:21,480 +ملك للمدعى عليه أو صالح على دين في ذمة المدعى عليه + +97 +00:14:21,480 --> 00:14:30,420 +اصالحك على ايه؟ على دين في ذمة المدعى عليه صح ذلك + +98 +00:14:30,420 --> 00:14:41,720 +وصار المصالح عنه االمدعى ملكا للموكل إن كان + +99 +00:14:41,720 --> 00:14:48,900 +الأجنبي صادقا في الوكالةوإن كان كاذبا فلا يصح ذلك + +100 +00:14:48,900 --> 00:14:57,440 +عن الموكل ويكون بمنزلة شراء الفضولي فيكون ويكون + +101 +00:14:57,440 --> 00:15:03,620 +بمنزلة شراء الفضولي بيكون هذا الأجنبي الكذاب لما + +102 +00:15:03,620 --> 00:15:12,430 +ايه لما أخذ السلع وصالح عليها كأنه ماذاأي و كأنه + +103 +00:15:12,430 --> 00:15:21,010 +فضولي أو هو فضولي و لو كان المدعى دينا فقال + +104 +00:15:21,010 --> 00:15:28,330 +الأجنبي وكلني المدعى عليه بمصالحتك على نصفه أو على + +105 +00:15:28,330 --> 00:15:40,500 +ثوبه فصالحه صح ذلك كما لو كان المدعى عيناولو قال + +106 +00:15:40,500 --> 00:15:50,000 +الأجنبي يوكلني المدعى عليه أن أصالحك عن دينك على + +107 +00:15:50,000 --> 00:15:56,860 +ثوبي هذا، على ثوب الأجنبي، الأجنبي بيقول لإيه؟ + +108 +00:15:56,860 --> 00:16:05,890 +للمدعىوكلني المدعى عليه اللي انت ادعيت .. يعني + +109 +00:16:05,890 --> 00:16:12,150 +ادعيت عليه بأن لك في ذمته مثلا مائة .. مائة شكل او + +110 +00:16:12,150 --> 00:16:22,830 +مائة دينار ان اصالحك .. ان اصالحك عن دينك المائة + +111 +00:16:22,830 --> 00:16:31,730 +بثوب هذا .. بثوب نفسيلم يصحى لأنه بيع ثوبة الأجنبي + +112 +00:16:31,730 --> 00:16:41,670 +بدين غيره أي بدين الموكل ولو قال الأجنبي صالحني عن + +113 +00:16:41,670 --> 00:16:50,770 +الألف الذي لك على فلانصالحني عن الألف الذي لك على + +114 +00:16:50,770 --> 00:17:03,330 +فلان على خمسمائة صح ذلك سواء أكان بإذن الموكل ا ام + +115 +00:17:03,330 --> 00:17:05,910 +بغير إذنه + +116 +00:17:11,900 --> 00:17:20,140 +لأن قضاء دين الغير بغير إذنه جائزة واضح + +117 +00:17:20,140 --> 00:17:28,340 +الكلام صورة المسألة جاء الأجنبي فقال يا حسن حسن هو + +118 +00:17:28,340 --> 00:17:39,740 +المدعي يا حسن صالحني عن الألف الذي ادعيتهاعلى أحمد + +119 +00:17:39,740 --> 00:17:48,260 +أنك أعطيته ألف دينار صالحني عليها عنها بأن أعطيك + +120 +00:17:48,260 --> 00:17:54,620 +خمسمائة دينار من مالي فقال + +121 +00:17:54,620 --> 00:17:59,400 +حسن قبلت هذا فأعطاه + +122 +00:18:00,500 --> 00:18:07,020 +فأعطاه الأجنبي الخمسمائة دينار، ما حكموا هذا الصلح + +123 +00:18:07,020 --> 00:18:15,120 +قالوا الجواز، ليش؟ قالوا لأنه من صناعي علم عروف + +124 +00:18:17,080 --> 00:18:27,280 +فيجوزوا يعني أن يجود المحسنون بقضاء دين الغارمين + +125 +00:18:27,280 --> 00:18:35,260 +والمدينين سواء بعلمهم أو بغير علمهم سواء كان + +126 +00:18:35,260 --> 00:18:44,420 +بعلمهم أو بغير علمهم ثم و لو صالح لنفسهالان هذا + +127 +00:18:44,420 --> 00:18:54,660 +متن قال الإمام و لو صالح لنفسه والحالة هذه صح و + +128 +00:18:54,660 --> 00:19:02,900 +كأنه اشتراها وإن كان منكرا وقال + +129 +00:19:02,900 --> 00:19:08,620 +الأجنبي صورة أخرى هذه وإن كان منكرا وقال الأجنبي + +130 +00:19:08,620 --> 00:19:21,970 +هو مبطل في انكارهفهو شراء مغصوب فيفرق + +131 +00:19:21,970 --> 00:19:31,170 +بين قدرته على انتزاعه وعدمها وإن لم يقول هو مبطل + +132 +00:19:31,170 --> 00:19:40,530 +لغى الصلح بيان ذلك وبالله التوفيققوله أي المصنف + +133 +00:19:40,530 --> 00:19:49,570 +رحل ما هو الله و لو صالحه و لو صالحه الأجنبي عن + +134 +00:19:49,570 --> 00:20:01,350 +العين المدعى عن العين المدعى لنفسه صالح لنفسه يعني + +135 +00:20:01,350 --> 00:20:11,590 +بدهياها هو لنفسهبعين ماله أو بذين في ذمته الأجنبي + +136 +00:20:11,590 --> 00:20:24,590 +فقال والحالة هذه الكلام لأجنبي بيقول إن الموكلة أي + +137 +00:20:24,590 --> 00:20:33,010 +المدعى عليهمقر لك بالمدعى مقر لك بالمدعى وقد + +138 +00:20:33,010 --> 00:20:43,870 +صالحتك لنفسي بعين ليه صالحتك بنفسي عن المدعى عليه + +139 +00:20:43,870 --> 00:20:51,810 +بعين + +140 +00:20:51,810 --> 00:21:00,700 +ليهأو بدين في ذمتي صح الصلح للأجنبي وإن لم تجري + +141 +00:21:00,700 --> 00:21:08,720 +معه خصومة لأن الصلح ترتب على دعوى وجواب وكأنه + +142 +00:21:08,720 --> 00:21:15,180 +اشتراه بلفظ الشراء الصورة الثانية ولو قال الأجنبي + +143 +00:21:15,180 --> 00:21:23,920 +للمدعي صالحني عن الألف الذي لك على فلانعلى خمسمائة + +144 +00:21:23,920 --> 00:21:31,000 +صح أيضا، صح أيضا، + +145 +00:21:31,000 --> 00:21:39,440 +ولو بلا إذن من المدعى عليه لجواز الاستقلال بقضاء + +146 +00:21:39,440 --> 00:21:42,160 +دين الغير، واضح؟ + +147 +00:21:45,650 --> 00:21:54,370 +صورة ثالثة وإن كان المدعى عليه منكرا منكرا للمدعى + +148 +00:21:54,370 --> 00:22:04,790 +منكرا للمدعى وقال الأجنبي تأملنا وقال الأجنبي إن + +149 +00:22:04,790 --> 00:22:13,170 +المدعى عليه مبطل إن المدعى عليه هو مبطل في إنكاره + +150 +00:22:13,170 --> 00:22:24,390 +كذابلأنك يا حسن أيها المدعي صادق عندى فصالحني يا + +151 +00:22:24,390 --> 00:22:33,410 +حسن لنفسى عن العين عن العين الذي تدعيها بمئة درهم + +152 +00:22:33,410 --> 00:22:42,330 +مثلا فهو شراء او شراء مغصوب شراء مغصوب طيب شراء + +153 +00:22:42,330 --> 00:22:52,020 +مغصوبعلى ضوء قراءة سابقة لأحكام البيع المغصوب + +154 +00:22:52,020 --> 00:23:01,380 +ينظره فإن كان المشتري قادرا على انتزاعه صح وإن كان + +155 +00:23:01,380 --> 00:23:10,300 +عاجزا عن انتزاعه لم يصح وإن لم يقول الأجنبي في حق + +156 +00:23:10,300 --> 00:23:11,980 +المدع عليه + +157 +00:23:14,950 --> 00:23:19,710 +هو مبطل وإن + +158 +00:23:19,710 --> 00:23:28,250 +لم يقول الأجنبي في حق المدعى عليه الذي أنكر المدعى + +159 +00:23:28,250 --> 00:23:36,330 +الذي أنكر المدعى + +160 +00:23:36,330 --> 00:23:42,030 +هو مبطل إذا لم يقول هو مبطل كذاب + +161 +00:23:46,780 --> 00:23:57,460 +أي في إنكاره كذاب في إنكاره ثم + +162 +00:23:57,460 --> 00:24:06,660 +صالح لنفسه أو للمدعى عليه لغا الصلح لأن الأجنبي + +163 +00:24:06,660 --> 00:24:17,100 +يكون قد اشترى من المدعى ما لم يثبت ملكه لهالان فصل + +164 +00:24:17,100 --> 00:24:26,640 +جديد خلصنا من الأنواع انتهينا بفضل الله الان فصل + +165 +00:24:26,640 --> 00:24:38,100 +جديد الطريق النافذ لا يتصرف فيه بما يضر المارة ولا + +166 +00:24:38,100 --> 00:24:52,440 +يشرع فيهجناح ولا ثابت يضرهم بل يشترط ارتفاعه بحيث + +167 +00:24:52,440 --> 00:24:56,160 +يمر + +168 +00:24:56,160 --> 00:25:07,940 +تحته منتصبا وإن كان ممر + +169 +00:25:07,940 --> 00:25:15,100 +الفرسان والقوافليعني وإن كان الطريق ممر الفرسان + +170 +00:25:15,100 --> 00:25:25,520 +والقوافل فيلزمه بحيث يمر تحته المحمل على البعير مع + +171 +00:25:25,520 --> 00:25:33,940 +أخشاب المظلة مع أخشاب المظلة هذا + +172 +00:25:33,940 --> 00:25:41,670 +كلام متن وهو صعبكالمعهود بيانه وبالله التوفيق + +173 +00:25:41,670 --> 00:25:51,010 +الطريق النافذ ويعبر عنه بالشارع أو السكة الآن + +174 +00:25:51,010 --> 00:25:58,890 +سنأخذ عددا من المسائل تتعلق بالطريق النافذ + +175 +00:25:58,890 --> 00:26:07,370 +وبالطريق المسدود لو تأملنا في ا في أحيائنا + +176 +00:26:10,850 --> 00:26:19,370 +فسنجد السككة، السكك يعني الطرق، الطرق والشوارع، + +177 +00:26:19,370 --> 00:26:26,570 +منها ما هو مفتوح من رأسيه، يعني من مدخله ومخرجه + +178 +00:26:27,330 --> 00:26:36,950 +ومنها خاص يعني مفتوح من ايه؟ من رأسه او من مدخله + +179 +00:26:36,950 --> 00:26:44,510 +ومسدود مغلق من مخرجه، لا مخرج له، زي شريعكم؟ ايه + +180 +00:26:44,510 --> 00:26:54,930 +نعم، اذا هذا له أحكامه والأول له أحكامه أيضاالان + +181 +00:26:54,930 --> 00:27:02,330 +المسألة التي قرأناها في المتن تتعلق بالطريق + +182 +00:27:02,330 --> 00:27:09,430 +النافذ، يعني الذي .. الذي هو مفتوح في مدخله و + +183 +00:27:09,430 --> 00:27:17,050 +مخرجه، ويعبر عنه بلغة الفقهاء بالشارع أو السكة + +184 +00:27:20,700 --> 00:27:27,460 +وقيل إن الشارع يختص بالبنيان و لا يكون إلا نافذا + +185 +00:27:27,460 --> 00:27:35,880 +بخلاف الطريق فقد يكون ببنيان و قد يكون في صحراء و + +186 +00:27:35,880 --> 00:27:42,480 +قد يكون نافذا و إيه؟ + +187 +00:27:42,480 --> 00:27:48,240 +و العكس يعني و يكون غير نافذ و الطريق النافذ من + +188 +00:27:48,240 --> 00:27:56,920 +المرافق العامةولا يتصرف فيه في الطريق النافذ يعني + +189 +00:27:56,920 --> 00:28:03,760 +المفتوح النافذ المفتوح + +190 +00:28:03,760 --> 00:28:18,740 +من مدخله يعد + +191 +00:28:18,740 --> 00:28:20,120 +من المرافق + +192 +00:28:22,260 --> 00:28:31,020 +العامة و لا يتصرف فيه بما يضر المارة لأن الحق فيه + +193 +00:28:31,020 --> 00:28:39,060 +للناس كافة لأن الحق فيه للناس كافة وللجميع + +194 +00:28:39,060 --> 00:28:49,400 +الانتفاع به بما لا يضر الآخرين باتفاق العلماء مثل + +195 +00:28:49,400 --> 00:28:51,960 +ماذا الذي يضر الآخرين؟ + +196 +00:28:57,060 --> 00:29:02,740 +الله يفتح عليكي وضع شيء في الشارع يمكن أن يغلقه + +197 +00:29:02,740 --> 00:29:11,540 +مثل مثلا نصب العزاءات مسرح مثلا يغلقه سيارات كبيرة + +198 +00:29:11,540 --> 00:29:20,270 +توضعوا بتعصف فتغلقهإلى غير ذلك من هذه الأمور فهذا + +199 +00:29:20,270 --> 00:29:27,050 +لا يجوز وكذا كل ما طبعا وقد شرع في الأصل للمرور + +200 +00:29:27,050 --> 00:29:32,990 +فيباح المرور بلا خلاف وكذا كل ما لا يضر بالمر فهو + +201 +00:29:32,990 --> 00:29:39,570 +مباح أيضا كالجلوس وإن لم يأذن به الإمام وإن لم + +202 +00:29:39,570 --> 00:29:46,480 +يأذنبه الإمام لاتفاق الناس في سائر الأزمان + +203 +00:29:46,480 --> 00:29:58,340 +والأعصار على ذلك ولا يشرع أن يخرج فيه جناح ولا + +204 +00:29:58,340 --> 00:30:06,540 +يشرع ولا يشرع أي لأحد أن + +205 +00:30:06,540 --> 00:30:16,230 +يخرج فيهأي في الشارعي جناح + +206 +00:30:16,230 --> 00:30:22,030 +و + +207 +00:30:22,030 --> 00:30:31,410 +هو الخارج من الخشب وأعمدة المعدن في سماء الشارع + +208 +00:30:32,560 --> 00:30:42,240 +بيخرج من بيته بيمد عمود ميزاب طويل خشب مثلا او + +209 +00:30:42,240 --> 00:30:50,030 +عمود من خشب فهذا لا يجوز ليش؟أي نعم يؤذي الآخرين + +210 +00:30:50,030 --> 00:30:57,930 +ربما كان يعني منخفض منخفض الارتفاع فيسبب إزعاجا + +211 +00:30:57,930 --> 00:31:04,850 +للمرة ويمكن أن يكون الإزعاج للمركبات والدواب + +212 +00:31:06,760 --> 00:31:13,060 +قال ولا سابات ولا سابات السابات عرفت إيه إيش هو + +213 +00:31:13,060 --> 00:31:19,020 +السقيفة المحمولة على الجدار إحنا بنلاحظ في ال إيه + +214 +00:31:19,020 --> 00:31:22,900 +في الدكاكين اللي إيه اللي في الحواري في الطرق مش + +215 +00:31:22,900 --> 00:31:28,460 +عاملين إيه عاملين مظلة قدام الدكانة مش هذه أحيانا + +216 +00:31:28,460 --> 00:31:34,960 +بتضيق من الشارع مش هي ماخدة مسافة مسافة من الشارع + +217 +00:31:35,550 --> 00:31:42,390 +هذا هو السابات و عادة تكون محمولة على الجدر أو + +218 +00:31:42,390 --> 00:31:53,050 +الأعمدة و يكون الطريق بين جدر + +219 +00:31:53,050 --> 00:31:56,950 +هذه السقيفة يضرهم + +220 +00:32:01,230 --> 00:32:07,930 +أي عائد على يضرهم + +221 +00:32:07,930 --> 00:32:14,290 +هاء الضمير عائد + +222 +00:32:14,290 --> 00:32:22,310 +على الجناح والثاباتوهذا القيد يؤذن بجواز وضعها إذا + +223 +00:32:22,310 --> 00:32:28,810 +عدم الضرر ودليل جوازه أن النبي صلى الله عليه وسلم + +224 +00:32:28,810 --> 00:32:36,410 +نصب بيده ميزابا في دار عمه العباس وهذا يقتضي + +225 +00:32:36,410 --> 00:32:44,280 +ارتفاع كل منهم عشان مايدرش، إيش لازم تسوي؟لازم + +226 +00:32:44,280 --> 00:32:52,540 +ترفع .. لازم ترفعي يعني بزيادة وهذا يقتضي ارتفاع + +227 +00:32:52,540 --> 00:33:01,120 +كل منهما بحيث يمر الناس راجلين او راكبين من غير + +228 +00:33:01,120 --> 00:33:10,120 +إعاقة ولا إيذاء ومن الضرر اللي يظلم الموضع يعني + +229 +00:33:10,120 --> 00:33:11,260 +يمنع النور + +230 +00:33:41,750 --> 00:33:51,110 +لأ، صحيح، لإن فيها تفصيل، حسنتي، bra عليك، طيببل + +231 +00:33:51,110 --> 00:33:57,250 +يشترط ارتفاعه اي ارتفاع .. ارتفاع الجناح والثابات + +232 +00:33:57,250 --> 00:34:05,170 +والميزاب بحيث يمر تحته الماشي منطصبا من غير احتياج + +233 +00:34:05,170 --> 00:34:15,290 +إلى ان يطأطئ رأسه لأن .. لأن ما يمنع ذلكهو إضرار + +234 +00:34:15,290 --> 00:34:21,330 +حقيقي وإن كانت طريقه الأنصار أخرى وإن كانت طريقه + +235 +00:34:21,330 --> 00:34:27,330 +ممر الفرسان والقوافل والسيارات الكبيرة الشاحنات + +236 +00:34:27,330 --> 00:34:34,290 +فليرفعه ارتفاعا زائدا بحيث يمر تحته المحمل عرفت + +237 +00:34:34,290 --> 00:34:42,750 +إيش المحمل؟ المحمل للرجال والهودج للنساء المحمل هو + +238 +00:34:43,710 --> 00:34:53,270 +يعني خشبة منبسطة توضع على ظهر البعير ولها أعمدة من + +239 +00:34:53,270 --> 00:34:59,570 +أيه؟ من زواياها الأربعةفي إيه؟ في الحر والشمس يُر + +240 +00:34:59,570 --> 00:35:07,650 +إيه؟ يعني يُلقي على رؤوس الأعمدة خرقة لإيه؟ ليتظلل + +241 +00:35:07,650 --> 00:35:15,470 +بيها أي نعم وتكون مفتوحة من جوانبها هكذا هذا إيه؟ + +242 +00:35:15,470 --> 00:35:22,650 +هذا المحمل وأما الهودج فالهودج مغلق وذلك أنه + +243 +00:35:22,650 --> 00:35:29,450 +للنساء واضح؟كلاهما يوضعوا على ظهري البعير أو على + +244 +00:35:29,450 --> 00:35:39,450 +ظهري الجمل، بيقول .. بيقول هنا .. + +245 +00:35:53,400 --> 00:35:59,340 +أي نعم فليرفعه بحيث يمر تحته المحمل على البعير مع + +246 +00:35:59,340 --> 00:36:06,740 +أخشاب المظلة مع الأعمدة التي ذكرته و هي منصوبة فوق + +247 +00:36:06,740 --> 00:36:17,250 +المحمل و أعلم أنحد ما يضر مما لا يضر معتبر بالعرفي + +248 +00:36:17,250 --> 00:36:24,150 +والعادة ومختلف باختلاف البلاد وهذا كلام وجيه ويحرم + +249 +00:36:24,150 --> 00:36:31,270 +.. ويحرم الصلح على إشراع الجناح أو الساباط بعوض + +250 +00:36:31,270 --> 00:36:38,020 +وإن صالح عليه الإيمانيعني واحد عمل .. ايه؟ عمل + +251 +00:36:38,020 --> 00:36:44,520 +مظلة لدكانته، لبقالته، مد عمود خارج من بيته في + +252 +00:36:44,520 --> 00:36:50,920 +سماء الشارع و راح ايش، اعطاه الايه استأذن من ايه؟ + +253 +00:36:50,920 --> 00:36:57,800 +من الإمام او من البلدية او ما شابه، وهو يضرببقية + +254 +00:36:57,800 --> 00:37:04,320 +أو بالناس الذين يمرون إما راجلين أو راكبين فهل هذا + +255 +00:37:04,320 --> 00:37:10,820 +يجوز؟ لا يجوز لأن البلدية أو الإمام أو غيره لا يحل + +256 +00:37:10,820 --> 00:37:18,540 +حراما ولا يحرم حراما ولا يجوز أن يأذن أحد بشيء يضر + +257 +00:37:18,540 --> 00:37:23,080 +بعموم الناس أو بالمصلحة العامة + +258 +00:37:25,280 --> 00:37:35,280 +وأن .. وأن يبني في الطريق دكة أو يغرس شجرة وقيل إن + +259 +00:37:35,280 --> 00:37:43,680 +لم يضر جازة قوله .. قوله ويحرم أن يبني في الطريق + +260 +00:37:43,680 --> 00:37:51,980 +دكة عرفت إيش الدكة؟ هذه من ال .. إيش؟ مش المطب، أي + +261 +00:37:51,980 --> 00:37:57,460 +نعم الدكة المصطبةالمصطبة مش فيه مصطبات للدكان + +262 +00:37:57,460 --> 00:38:02,420 +بحيانا بتكون مصطبة للبيوت مش .. بتاخد حيز من + +263 +00:38:02,420 --> 00:38:08,200 +الشارع مش عتبة قريبة مصطبة طويلة مصطبة كمان ممتدة + +264 +00:38:08,200 --> 00:38:11,400 +هكذا فهذا لا يستقيم + +265 +00:38:14,640 --> 00:38:22,260 +وهي التي تبنى للجلوس عليها أو لأغراض أخرى أو يغرس + +266 +00:38:22,260 --> 00:38:28,020 +شجرة فى الطريق ولو اتسعت طريقه مابينفع نغرس الشجر + +267 +00:38:28,020 --> 00:38:31,600 +وأذن حتى و لو بإذن الإيمان + +268 +00:38:35,810 --> 00:38:41,590 +وانتفت ضرر لأنها تمنع الطروق في محل نشوئها + +269 +00:38:44,420 --> 00:38:49,240 +ابتمنى .. ابتمنى الطروق .. الطروق دايما ايه يعني + +270 +00:38:49,240 --> 00:38:54,560 +افهمنا هذا الطروق يعني السير .. السير يعني الآن + +271 +00:38:54,560 --> 00:38:59,680 +موضع الشجرة بنقدر نمشي منه؟ ما بنقدر ولا .. ولا + +272 +00:38:59,680 --> 00:39:07,040 +تستطيع السيارة أو الدابة تمشي منه ولذلك أحدث إعاقة + +273 +00:39:07,040 --> 00:39:08,640 +ولو بقدر ما + +274 +00:39:11,640 --> 00:39:17,580 +ويعثر المارة بيها عند الازدحام ولأنه انطالة المدة + +275 +00:39:17,580 --> 00:39:21,900 +يتشبث بيه العامة يعني بيصير البيت اللي مجابل + +276 +00:39:21,900 --> 00:39:26,020 +الشجرة لو روحتي انت مثلا بدك تجلعيها بطوشك ان هذا + +277 +00:39:26,020 --> 00:39:31,180 +حقنا بيصير لطول + +278 +00:39:31,180 --> 00:39:39,240 +المدة كأنه استحقاق لهواضح لكن هذا على ايه؟ على + +279 +00:39:39,240 --> 00:39:46,640 +الاصح لكن وقيل إن لم يضر بالناس جاز ليش؟ لأنك أنت + +280 +00:39:46,640 --> 00:39:53,520 +ذكرت سلبية وما ذكرت إيجابية فإنه إيه؟ فإنه مظهر + +281 +00:39:53,520 --> 00:40:00,910 +جمالي عالي وإيه؟ وكذلك يستضل به المارةوإذا كان + +282 +00:40:00,910 --> 00:40:07,250 +مثمرا كالنخين مثلا أو الزيتون أو ما شابه فإنه ينفع + +283 +00:40:07,250 --> 00:40:16,790 +بعض الناس وإيه و لذلك قال بعض أهل العلم هذا هو + +284 +00:40:16,790 --> 00:40:25,290 +الأحسنوالطريق غير النافذ الان انتهينا من الطريق + +285 +00:40:25,290 --> 00:40:30,910 +النافذ وهي الشارع والطريق غير النافذ يحرم الإشراع + +286 +00:40:30,910 --> 00:40:42,410 +بالجناح فيه يحرم الإشراع فيه بالجناح إليه أي إلى + +287 +00:40:42,410 --> 00:40:43,290 +الطريق + +288 +00:40:45,460 --> 00:40:55,240 +لغير أهله أي للأجنبي الذي + +289 +00:40:55,240 --> 00:40:58,820 +لا + +290 +00:40:58,820 --> 00:41:13,360 +ملك له فيه بلا خلاف عند أهل العلم سواء ضر او + +291 +00:41:13,360 --> 00:41:28,410 +لالأنه ملك لأن الطريقة ملك لأهله فأشبه الإشراع إلى + +292 +00:41:28,410 --> 00:41:33,710 +الدور وإنما + +293 +00:41:33,710 --> 00:41:39,870 +جازل الأجنبي الدخول فيه بغير إذن أهله لأن ذلك من + +294 +00:41:39,870 --> 00:41:41,870 +قبيل الإباحات + +295 +00:41:44,500 --> 00:41:52,580 +المستفادة من قراء الأحوال وكذا يحرم الإشراع وإخراج + +296 +00:41:52,580 --> 00:42:02,260 +روشن أو جناح أو سابات لبعض أهله في الأصح كسائر + +297 +00:42:02,260 --> 00:42:07,760 +الأملاك المشتركة كمان حتى الجيران اللي يلهم ملك في + +298 +00:42:07,760 --> 00:42:12,300 +هذا الطريق بنفعش ينصبوا جناح أو سابات + +299 +00:42:14,560 --> 00:42:22,860 +لأنه يضر بالمارة إلا برضى الباقين وإلا لم يجوز + +300 +00:42:22,860 --> 00:42:30,900 +سواء تضرروا به أم لا والثاني وهو مقابل الأصح يجوز + +301 +00:42:30,900 --> 00:42:40,700 +الإشراع بذلك لمن يسكن وبيته أين عنولبيته باب مفتوح + +302 +00:42:40,700 --> 00:42:47,080 +على هذا الشارع أو على هذا الطريق وإن لم يأذن أهله + +303 +00:42:47,080 --> 00:42:52,460 +أو بقية الشركاء لأن كل واحد منهم يجوز له الانتفاع + +304 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"word": " ذلك", "probability": 0.994140625}, {"start": 118.54, "end": 118.96, "word": " على", "probability": 0.9541015625}, {"start": 118.96, "end": 119.92, "word": " نصفها", "probability": 0.991943359375}, {"start": 119.92, "end": 123.24, "word": " أو", "probability": 0.65185546875}, {"start": 123.24, "end": 123.44, "word": " أن", "probability": 0.82421875}, {"start": 123.44, "end": 124.16, "word": " يدعي", "probability": 0.9310302734375}, {"start": 124.16, "end": 125.02, "word": " الأول", "probability": 0.972900390625}, {"start": 125.02, "end": 126.3, "word": " على", "probability": 0.96826171875}, {"start": 126.3, "end": 127.72, "word": " الثاني", "probability": 0.976318359375}, {"start": 127.72, "end": 128.98, "word": " قرضا", "probability": 0.9449869791666666}, {"start": 128.98, "end": 129.58, "word": " الف", "probability": 0.52587890625}, {"start": 129.58, "end": 130.22, "word": " درهم", "probability": 0.9147135416666666}, {"start": 130.22, "end": 134.58, "word": " فينكرها", "probability": 0.9735107421875}], "temperature": 1.0}, {"id": 5, "seek": 16069, "start": 135.86, "end": 160.7, "text": "ثم يصالحه الثاني على خمسمائة فباطل في الأصحي لأن الاعتبار بقول الدافع وهو المدع عليه", "tokens": [12984, 2304, 7251, 9381, 6027, 5016, 3224, 6024, 104, 7649, 1829, 15844, 16490, 2304, 38251, 16373, 3660, 6156, 3555, 41193, 1211, 8978, 16247, 9381, 5016, 1829, 5296, 33456, 42963, 34268, 3555, 9640, 4724, 39648, 32748, 31845, 3615, 37037, 2407, 9673, 3215, 3615, 47356], "avg_logprob": -0.06343217532743108, "compression_ratio": 1.4128440366972477, "no_speech_prob": 0.0, "words": [{"start": 135.86, "end": 136.44, "word": "ثم", "probability": 0.928466796875}, {"start": 136.44, "end": 137.6, "word": " يصالحه", "probability": 0.9771484375}, {"start": 137.6, "end": 138.6, "word": " الثاني", "probability": 0.9439697265625}, {"start": 138.6, "end": 139.46, "word": " على", "probability": 0.9345703125}, {"start": 139.46, "end": 141.1, "word": " خمسمائة", "probability": 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لكفّي الأذى غير جائز في الشرع", "tokens": [2407, 3224, 2407, 6024, 110, 995, 25957, 14739, 3224, 36145, 15042, 4724, 8848, 1211, 29910, 23275, 32239, 4117, 5172, 7578, 16247, 8848, 7578, 32239, 4117, 5172, 7578, 32239, 3215, 5172, 3615, 5551, 8848, 7578, 9673, 3215, 11703, 3615, 1829, 4032, 2304, 30241, 20498, 14739, 5551, 9778, 8848, 9673, 6027, 5296, 4117, 5172, 11703, 1829, 16247, 8848, 7578, 32771, 13546, 10874, 16373, 11622, 8978, 25124, 2288, 3615], "avg_logprob": -0.12581622511593263, "compression_ratio": 1.6015625, "no_speech_prob": 0.0, "words": [{"start": 165.85, "end": 166.65, "word": "وهو", "probability": 0.9737955729166666}, {"start": 166.65, "end": 167.71, "word": " الزاعم", "probability": 0.8525390625}, {"start": 167.71, "end": 169.77, "word": " أنه", "probability": 0.87939453125}, {"start": 169.77, "end": 170.59, "word": " إنما", "probability": 0.844482421875}, {"start": 170.59, "end": 171.33, "word": " بذل", "probability": 0.9607747395833334}, {"start": 171.33, "end": 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+إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,480 --> 00:00:32,420 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:32,420 --> 00:00:38,900 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,900 --> 00:00:45,320 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:45,320 --> 00:00:53,860 +رسوله و بعدنتابع الحديثة عن أنواع الصلح من المسائل + +6 +00:00:53,860 --> 00:01:03,240 +المتعلقة بالصلح على الإنكار قال الإمام النووي رحمه + +7 +00:01:03,240 --> 00:01:10,160 +الله وكذا إن جرى على بعضه في الأصحى + +8 +00:01:17,320 --> 00:01:26,360 +وبيانه وكذا إن جرى الصلح على بعضه أي على بعض + +9 +00:01:26,360 --> 00:01:40,520 +المدعى وصورته .. وصورته أن يدعي على آخر دارا أن + +10 +00:01:40,520 --> 00:01:43,100 +يدعي شخص + +11 +00:01:46,580 --> 00:01:57,320 +على آخر دارا فينكرها الثاني المدعى عليه ثم يصالحه + +12 +00:01:57,320 --> 00:02:03,240 +بعد ذلك على نصفها أو + +13 +00:02:03,240 --> 00:02:14,580 +أن يدعي الأول على الثاني قرضا الف درهم فينكرها + +14 +00:02:15,860 --> 00:02:28,780 +ثم يصالحه الثاني على خمسمائة فباطل + +15 +00:02:28,780 --> 00:02:40,700 +في الأصحي لأن الاعتبار بقول الدافع وهو المدع عليه + +16 +00:02:45,850 --> 00:03:00,470 +وهو الزاعم أنه إنما بذل ذلك ليكفى الأذى ليكفى + +17 +00:03:00,470 --> 00:03:10,110 +ليدفع أذى المدّعي ومعلوم أن أخذ المال لكفّي الأذى + +18 +00:03:10,110 --> 00:03:20,210 +غير جائز في الشرعلأن الأذى ممنوع من + +19 +00:03:20,210 --> 00:03:28,050 +كل أحد أصلا والثاني + +20 +00:03:28,050 --> 00:03:36,550 +مقابل .. مقابل الأصح يصح ذلك + +21 +00:03:37,800 --> 00:03:46,300 +و يكون المدعى .. المدعي واهبًا للنصف إن كان صادقًا + +22 +00:03:46,300 --> 00:03:58,840 +و .. و موهوبًا له إن كان كاذبًا ولا يبالي + +23 +00:03:58,840 --> 00:04:02,420 +باختلافهما في ذلك + +24 +00:04:08,990 --> 00:04:15,610 +ما هو الفهم الصحيح لهذا الكلام يكون واهبا للنصف إن + +25 +00:04:15,610 --> 00:04:25,390 +كان صادقا وموهوبا له كل المصالح عليه إن كان كاذبا + +26 +00:04:25,390 --> 00:04:30,930 +الان يعني + +27 +00:04:30,930 --> 00:04:40,170 +هذا واضح وسهل الانهذا صلح على إنكار يعني المدّعي + +28 +00:04:40,170 --> 00:04:52,330 +يقول يا أحمد رد إلي سيارتي هذه التي تركب قال أي + +29 +00:04:52,330 --> 00:05:00,790 +سيارة هذه؟ ليس لك عندي سيارة فإيه؟ فأنكر أحمد أن + +30 +00:05:00,790 --> 00:05:09,570 +يكون قد أخذ منه سيارةثم تدبر أحمد في نفسه أن هذا + +31 +00:05:09,570 --> 00:05:19,590 +الرجل صاحب سلاح وأنه رجل سبعي ظالم فخشي على نفسه + +32 +00:05:19,590 --> 00:05:29,130 +من أذاه و غدره فراح يصالحه فراح يصالحه قال أصالحك + +33 +00:05:29,130 --> 00:05:38,920 +على أن أعطيك ثمننصف ثمن هذه السيارة أو لو افترضنا + +34 +00:05:38,920 --> 00:05:45,880 +.. لو افترضنا المدعى سبب الخصومة الف دينار وليس + +35 +00:05:45,880 --> 00:05:51,620 +سيارة قال له هي رد إلي الألف دينار الذي أعطيتك قال + +36 +00:05:51,620 --> 00:05:58,980 +ما أعطيتني هذا اتق الله قال بلى أعطيتك فأحمد خشي + +37 +00:05:58,980 --> 00:06:04,730 +من هذا الرجل فقال أصالحك على خمسمائة دينارفقال + +38 +00:06:04,730 --> 00:06:18,850 +الرجل قبلت الان احنا لا نجزم بصدق احمد و بكذب + +39 +00:06:18,850 --> 00:06:25,090 +المدعى ولا العكس ولا نجزم بصدق المدعى و كذب احمد + +40 +00:06:26,620 --> 00:06:34,080 +إذا هناك احتمالان أن يكون المدعي كاذبا وأحمد صادقا + +41 +00:06:34,080 --> 00:06:43,740 +فإذا كان كذلك فإن المال الذي يدفعه أحمد يكون + +42 +00:06:43,740 --> 00:06:48,820 +بمنزلة الهبة على ذاك المدعي هذا على القول الثاني + +43 +00:06:48,820 --> 00:06:56,500 +مقابل الأصح واضح الكلام وإذا افترضناإذا افترضنا أن + +44 +00:06:56,500 --> 00:07:06,360 +المدعي صادقا و أحمد هو الكذاب فإن المال الذي يبذله + +45 +00:07:06,360 --> 00:07:12,760 +أحمد يكون جزءا + +46 +00:07:12,760 --> 00:07:17,820 +من مال المدعي طيب وين الجزء الآخر؟ لأن أحمد في + +47 +00:07:17,820 --> 00:07:23,750 +الصورتين ما دفع إلا النصفأه فالنصف الثاني يكون + +48 +00:07:23,750 --> 00:07:31,670 +بمنزلة ماذا؟ أه بمنزلة الهبة يبذلها المدعي لأحمد + +49 +00:07:31,670 --> 00:07:40,630 +هذا .. هذا بيانو الكلام طيب قال وإذا كان المدع + +50 +00:07:40,630 --> 00:07:48,410 +دينا وإذا كان المدع دينا يعني مثلا شخص قال يا أحمد + +51 +00:07:48,410 --> 00:07:56,220 +كنتكنت أقرتك ألف دينار .. كنت أقرتك ألف دينار + +52 +00:07:56,220 --> 00:08:06,060 +وتصالح على .. عن الألف على خمسمائة في الذمة يعني + +53 +00:08:06,060 --> 00:08:14,150 +قال .. قال أحمد أصالحك عن الألفعلى خمسمائة على + +54 +00:08:14,150 --> 00:08:20,250 +خمسمائة لكن ليست إيه ليست حالا وإنما هي مؤجلة في + +55 +00:08:20,250 --> 00:08:29,170 +الذمة فلا يصح جزما ليش؟ لأنه لا يجوز لا يجوز بيع + +56 +00:08:29,170 --> 00:08:36,550 +الكالق بالكالق لا يجوز بيع الدين بالدين ولا تنسين + +57 +00:08:36,550 --> 00:08:44,500 +بأن العلماء في بداية الأمرفي بداية الأمر أعطوا + +58 +00:08:44,500 --> 00:08:53,440 +أحكام أحكام البيعي للصُلح أو بمعنى أخر بنوا أحكام + +59 +00:08:53,440 --> 00:08:58,880 +الصُلح على أيه؟ على أحكام البيع فهل يجوز بيع الدين + +60 +00:08:58,880 --> 00:09:05,540 +بالدين؟ لا، لا يجوز، فلا يجوز الصُلح صُلح الدين + +61 +00:09:05,540 --> 00:09:06,220 +بالدين + +62 +00:09:09,670 --> 00:09:18,330 +وقوله صالحني على الدار التي تدعيها ليس اقرارا في + +63 +00:09:18,330 --> 00:09:29,470 +الأصح لو ايه؟ لو جاء أحمد فقال للرجل المدعي قال يا + +64 +00:09:29,470 --> 00:09:39,240 +هذا اه صالحني على الدار التي تدعيها أنتفهل قول + +65 +00:09:39,240 --> 00:09:48,920 +أحمد ما سمعته إذا قال للمدعي صالحني على الدار التي + +66 +00:09:48,920 --> 00:09:57,170 +تدعيها عنديبإيه بكذا؟ هل يعد هذا إقرارا من أحمد؟ + +67 +00:09:57,170 --> 00:10:04,990 +لا يعد إقرارا في الأصح لكن في مقابل الأصح يعد + +68 +00:10:04,990 --> 00:10:14,270 +إقرارا بالمدعى لأن قوله لأن قوله صالحني على الدار + +69 +00:10:14,270 --> 00:10:19,210 +التي تدعيها علي يتضمن الاعتراف + +70 +00:10:22,480 --> 00:10:29,480 +ثم بعدها حدثنا + +71 +00:10:29,480 --> 00:10:38,080 +عن القسم الثاني من أيه؟ من أنواع الصلح فقال القسم + +72 +00:10:38,080 --> 00:10:46,160 +الثاني الذي يجري بين المدعي والأجنبيوليس بين + +73 +00:10:46,160 --> 00:10:52,020 +المدعي والمدعى عليه القسم الثاني هو الذي يجري بين + +74 +00:10:52,020 --> 00:11:01,780 +المدعي والأجنبي فإن قال وكلني المدعى عليه في + +75 +00:11:01,780 --> 00:11:12,520 +الصُلح وهو مقر لك صح بيان ذلك وبالله التوفيق + +76 +00:11:14,930 --> 00:11:22,350 +القسم الثاني من الصلح هو الذي يجري بين المدعي للحق + +77 +00:11:22,350 --> 00:11:28,010 +والأجنبي النائبي + +78 +00:11:28,010 --> 00:11:39,330 +عن المدع عليه فإن قال الأجنبي الوكيل وكلني وكلني + +79 +00:11:39,330 --> 00:11:48,960 +المدع عليهفي الصُلح يعني أن أصالحك عن المدعى به + +80 +00:11:48,960 --> 00:12:00,420 +وهو مقر لك وهو من المدعى عليه أحسنتي وهو أي المدعى + +81 +00:12:00,420 --> 00:12:02,540 +عليه مقر لك + +82 +00:12:27,130 --> 00:12:41,410 +مقرٌ لك أي للمدّعي بالمدّعى عليه في الظاهر أو في + +83 +00:12:41,410 --> 00:12:51,530 +ما بيني وبينه ولم يظهره خوفا من أخذ المالك لهصح + +84 +00:12:51,530 --> 00:12:57,510 +هذا الصلح بينهما لأن دعوة الإنسان الوكالة في + +85 +00:12:57,510 --> 00:13:04,810 +المعاملات مقبولة شريطة ماذا أرجو الانتباه شريطة + +86 +00:13:04,810 --> 00:13:11,450 +ألا ينكرها المدعى عليه يقول أبدا كذاب أنا ما وكلته + +87 +00:13:11,450 --> 00:13:24,930 +إذا لم يقول هذاإذا أعطى صحه فإن كان المدعى عينًا + +88 +00:13:24,930 --> 00:13:28,150 +وصالح + +89 +00:13:28,150 --> 00:13:32,910 +الأجنبي + +90 +00:13:32,910 --> 00:13:39,170 +على + +91 +00:13:39,170 --> 00:13:41,150 +بعض المدعى + +92 +00:13:45,960 --> 00:13:51,120 +كأن كان المدعى ألف دينار فقال الأجنبي أصالحك على + +93 +00:13:51,120 --> 00:14:01,420 +نصفها أو صالحها على عين للمدعى عليه قال أصالحك + +94 +00:14:01,420 --> 00:14:06,980 +يعني كانت مثلا كان المدعى عليه سيارة فقال أصالحك + +95 +00:14:06,980 --> 00:14:14,140 +على داربعطيك بدل السيارة ال Mercedes تعتك دار هي + +96 +00:14:14,140 --> 00:14:21,480 +ملك للمدعى عليه أو صالح على دين في ذمة المدعى عليه + +97 +00:14:21,480 --> 00:14:30,420 +اصالحك على ايه؟ على دين في ذمة المدعى عليه صح ذلك + +98 +00:14:30,420 --> 00:14:41,720 +وصار المصالح عنه االمدعى ملكا للموكل إن كان + +99 +00:14:41,720 --> 00:14:48,900 +الأجنبي صادقا في الوكالةوإن كان كاذبا فلا يصح ذلك + +100 +00:14:48,900 --> 00:14:57,440 +عن الموكل ويكون بمنزلة شراء الفضولي فيكون ويكون + +101 +00:14:57,440 --> 00:15:03,620 +بمنزلة شراء الفضولي بيكون هذا الأجنبي الكذاب لما + +102 +00:15:03,620 --> 00:15:12,430 +ايه لما أخذ السلع وصالح عليها كأنه ماذاأي و كأنه + +103 +00:15:12,430 --> 00:15:21,010 +فضولي أو هو فضولي و لو كان المدعى دينا فقال + +104 +00:15:21,010 --> 00:15:28,330 +الأجنبي وكلني المدعى عليه بمصالحتك على نصفه أو على + +105 +00:15:28,330 --> 00:15:40,500 +ثوبه فصالحه صح ذلك كما لو كان المدعى عيناولو قال + +106 +00:15:40,500 --> 00:15:50,000 +الأجنبي يوكلني المدعى عليه أن أصالحك عن دينك على + +107 +00:15:50,000 --> 00:15:56,860 +ثوبي هذا، على ثوب الأجنبي، الأجنبي بيقول لإيه؟ + +108 +00:15:56,860 --> 00:16:05,890 +للمدعىوكلني المدعى عليه اللي انت ادعيت .. يعني + +109 +00:16:05,890 --> 00:16:12,150 +ادعيت عليه بأن لك في ذمته مثلا مائة .. مائة شكل او + +110 +00:16:12,150 --> 00:16:22,830 +مائة دينار ان اصالحك .. ان اصالحك عن دينك المائة + +111 +00:16:22,830 --> 00:16:31,730 +بثوب هذا .. بثوب نفسيلم يصحى لأنه بيع ثوبة الأجنبي + +112 +00:16:31,730 --> 00:16:41,670 +بدين غيره أي بدين الموكل ولو قال الأجنبي صالحني عن + +113 +00:16:41,670 --> 00:16:50,770 +الألف الذي لك على فلانصالحني عن الألف الذي لك على + +114 +00:16:50,770 --> 00:17:03,330 +فلان على خمسمائة صح ذلك سواء أكان بإذن الموكل ا ام + +115 +00:17:03,330 --> 00:17:05,910 +بغير إذنه + +116 +00:17:11,900 --> 00:17:20,140 +لأن قضاء دين الغير بغير إذنه جائزة واضح + +117 +00:17:20,140 --> 00:17:28,340 +الكلام صورة المسألة جاء الأجنبي فقال يا حسن حسن هو + +118 +00:17:28,340 --> 00:17:39,740 +المدعي يا حسن صالحني عن الألف الذي ادعيتهاعلى أحمد + +119 +00:17:39,740 --> 00:17:48,260 +أنك أعطيته ألف دينار صالحني عليها عنها بأن أعطيك + +120 +00:17:48,260 --> 00:17:54,620 +خمسمائة دينار من مالي فقال + +121 +00:17:54,620 --> 00:17:59,400 +حسن قبلت هذا فأعطاه + +122 +00:18:00,500 --> 00:18:07,020 +فأعطاه الأجنبي الخمسمائة دينار، ما حكموا هذا الصلح + +123 +00:18:07,020 --> 00:18:15,120 +قالوا الجواز، ليش؟ قالوا لأنه من صناعي علم عروف + +124 +00:18:17,080 --> 00:18:27,280 +فيجوزوا يعني أن يجود المحسنون بقضاء دين الغارمين + +125 +00:18:27,280 --> 00:18:35,260 +والمدينين سواء بعلمهم أو بغير علمهم سواء كان + +126 +00:18:35,260 --> 00:18:44,420 +بعلمهم أو بغير علمهم ثم و لو صالح لنفسهالان هذا + +127 +00:18:44,420 --> 00:18:54,660 +متن قال الإمام و لو صالح لنفسه والحالة هذه صح و + +128 +00:18:54,660 --> 00:19:02,900 +كأنه اشتراها وإن كان منكرا وقال + +129 +00:19:02,900 --> 00:19:08,620 +الأجنبي صورة أخرى هذه وإن كان منكرا وقال الأجنبي + +130 +00:19:08,620 --> 00:19:21,970 +هو مبطل في انكارهفهو شراء مغصوب فيفرق + +131 +00:19:21,970 --> 00:19:31,170 +بين قدرته على انتزاعه وعدمها وإن لم يقول هو مبطل + +132 +00:19:31,170 --> 00:19:40,530 +لغى الصلح بيان ذلك وبالله التوفيققوله أي المصنف + +133 +00:19:40,530 --> 00:19:49,570 +رحل ما هو الله و لو صالحه و لو صالحه الأجنبي عن + +134 +00:19:49,570 --> 00:20:01,350 +العين المدعى عن العين المدعى لنفسه صالح لنفسه يعني + +135 +00:20:01,350 --> 00:20:11,590 +بدهياها هو لنفسهبعين ماله أو بذين في ذمته الأجنبي + +136 +00:20:11,590 --> 00:20:24,590 +فقال والحالة هذه الكلام لأجنبي بيقول إن الموكلة أي + +137 +00:20:24,590 --> 00:20:33,010 +المدعى عليهمقر لك بالمدعى مقر لك بالمدعى وقد + +138 +00:20:33,010 --> 00:20:43,870 +صالحتك لنفسي بعين ليه صالحتك بنفسي عن المدعى عليه + +139 +00:20:43,870 --> 00:20:51,810 +بعين + +140 +00:20:51,810 --> 00:21:00,700 +ليهأو بدين في ذمتي صح الصلح للأجنبي وإن لم تجري + +141 +00:21:00,700 --> 00:21:08,720 +معه خصومة لأن الصلح ترتب على دعوى وجواب وكأنه + +142 +00:21:08,720 --> 00:21:15,180 +اشتراه بلفظ الشراء الصورة الثانية ولو قال الأجنبي + +143 +00:21:15,180 --> 00:21:23,920 +للمدعي صالحني عن الألف الذي لك على فلانعلى خمسمائة + +144 +00:21:23,920 --> 00:21:31,000 +صح أيضا، صح أيضا، + +145 +00:21:31,000 --> 00:21:39,440 +ولو بلا إذن من المدعى عليه لجواز الاستقلال بقضاء + +146 +00:21:39,440 --> 00:21:42,160 +دين الغير، واضح؟ + +147 +00:21:45,650 --> 00:21:54,370 +صورة ثالثة وإن كان المدعى عليه منكرا منكرا للمدعى + +148 +00:21:54,370 --> 00:22:04,790 +منكرا للمدعى وقال الأجنبي تأملنا وقال الأجنبي إن + +149 +00:22:04,790 --> 00:22:13,170 +المدعى عليه مبطل إن المدعى عليه هو مبطل في إنكاره + +150 +00:22:13,170 --> 00:22:24,390 +كذابلأنك يا حسن أيها المدعي صادق عندى فصالحني يا + +151 +00:22:24,390 --> 00:22:33,410 +حسن لنفسى عن العين عن العين الذي تدعيها بمئة درهم + +152 +00:22:33,410 --> 00:22:42,330 +مثلا فهو شراء او شراء مغصوب شراء مغصوب طيب شراء + +153 +00:22:42,330 --> 00:22:52,020 +مغصوبعلى ضوء قراءة سابقة لأحكام البيع المغصوب + +154 +00:22:52,020 --> 00:23:01,380 +ينظره فإن كان المشتري قادرا على انتزاعه صح وإن كان + +155 +00:23:01,380 --> 00:23:10,300 +عاجزا عن انتزاعه لم يصح وإن لم يقول الأجنبي في حق + +156 +00:23:10,300 --> 00:23:11,980 +المدع عليه + +157 +00:23:14,950 --> 00:23:19,710 +هو مبطل وإن + +158 +00:23:19,710 --> 00:23:28,250 +لم يقول الأجنبي في حق المدعى عليه الذي أنكر المدعى + +159 +00:23:28,250 --> 00:23:36,330 +الذي أنكر المدعى + +160 +00:23:36,330 --> 00:23:42,030 +هو مبطل إذا لم يقول هو مبطل كذاب + +161 +00:23:46,780 --> 00:23:57,460 +أي في إنكاره كذاب في إنكاره ثم + +162 +00:23:57,460 --> 00:24:06,660 +صالح لنفسه أو للمدعى عليه لغا الصلح لأن الأجنبي + +163 +00:24:06,660 --> 00:24:17,100 +يكون قد اشترى من المدعى ما لم يثبت ملكه لهالان فصل + +164 +00:24:17,100 --> 00:24:26,640 +جديد خلصنا من الأنواع انتهينا بفضل الله الان فصل + +165 +00:24:26,640 --> 00:24:38,100 +جديد الطريق النافذ لا يتصرف فيه بما يضر المارة ولا + +166 +00:24:38,100 --> 00:24:52,440 +يشرع فيهجناح ولا ثابت يضرهم بل يشترط ارتفاعه بحيث + +167 +00:24:52,440 --> 00:24:56,160 +يمر + +168 +00:24:56,160 --> 00:25:07,940 +تحته منتصبا وإن كان ممر + +169 +00:25:07,940 --> 00:25:15,100 +الفرسان والقوافليعني وإن كان الطريق ممر الفرسان + +170 +00:25:15,100 --> 00:25:25,520 +والقوافل فيلزمه بحيث يمر تحته المحمل على البعير مع + +171 +00:25:25,520 --> 00:25:33,940 +أخشاب المظلة مع أخشاب المظلة هذا + +172 +00:25:33,940 --> 00:25:41,670 +كلام متن وهو صعبكالمعهود بيانه وبالله التوفيق + +173 +00:25:41,670 --> 00:25:51,010 +الطريق النافذ ويعبر عنه بالشارع أو السكة الآن + +174 +00:25:51,010 --> 00:25:58,890 +سنأخذ عددا من المسائل تتعلق بالطريق النافذ + +175 +00:25:58,890 --> 00:26:07,370 +وبالطريق المسدود لو تأملنا في ا في أحيائنا + +176 +00:26:10,850 --> 00:26:19,370 +فسنجد السككة، السكك يعني الطرق، الطرق والشوارع، + +177 +00:26:19,370 --> 00:26:26,570 +منها ما هو مفتوح من رأسيه، يعني من مدخله ومخرجه + +178 +00:26:27,330 --> 00:26:36,950 +ومنها خاص يعني مفتوح من ايه؟ من رأسه او من مدخله + +179 +00:26:36,950 --> 00:26:44,510 +ومسدود مغلق من مخرجه، لا مخرج له، زي شريعكم؟ ايه + +180 +00:26:44,510 --> 00:26:54,930 +نعم، اذا هذا له أحكامه والأول له أحكامه أيضاالان + +181 +00:26:54,930 --> 00:27:02,330 +المسألة التي قرأناها في المتن تتعلق بالطريق + +182 +00:27:02,330 --> 00:27:09,430 +النافذ، يعني الذي .. الذي هو مفتوح في مدخله و + +183 +00:27:09,430 --> 00:27:17,050 +مخرجه، ويعبر عنه بلغة الفقهاء بالشارع أو السكة + +184 +00:27:20,700 --> 00:27:27,460 +وقيل إن الشارع يختص بالبنيان و لا يكون إلا نافذا + +185 +00:27:27,460 --> 00:27:35,880 +بخلاف الطريق فقد يكون ببنيان و قد يكون في صحراء و + +186 +00:27:35,880 --> 00:27:42,480 +قد يكون نافذا و إيه؟ + +187 +00:27:42,480 --> 00:27:48,240 +و العكس يعني و يكون غير نافذ و الطريق النافذ من + +188 +00:27:48,240 --> 00:27:56,920 +المرافق العامةولا يتصرف فيه في الطريق النافذ يعني + +189 +00:27:56,920 --> 00:28:03,760 +المفتوح النافذ المفتوح + +190 +00:28:03,760 --> 00:28:18,740 +من مدخله يعد + +191 +00:28:18,740 --> 00:28:20,120 +من المرافق + +192 +00:28:22,260 --> 00:28:31,020 +العامة و لا يتصرف فيه بما يضر المارة لأن الحق فيه + +193 +00:28:31,020 --> 00:28:39,060 +للناس كافة لأن الحق فيه للناس كافة وللجميع + +194 +00:28:39,060 --> 00:28:49,400 +الانتفاع به بما لا يضر الآخرين باتفاق العلماء مثل + +195 +00:28:49,400 --> 00:28:51,960 +ماذا الذي يضر الآخرين؟ + +196 +00:28:57,060 --> 00:29:02,740 +الله يفتح عليكي وضع شيء في الشارع يمكن أن يغلقه + +197 +00:29:02,740 --> 00:29:11,540 +مثل مثلا نصب العزاءات مسرح مثلا يغلقه سيارات كبيرة + +198 +00:29:11,540 --> 00:29:20,270 +توضعوا بتعصف فتغلقهإلى غير ذلك من هذه الأمور فهذا + +199 +00:29:20,270 --> 00:29:27,050 +لا يجوز وكذا كل ما طبعا وقد شرع في الأصل للمرور + +200 +00:29:27,050 --> 00:29:32,990 +فيباح المرور بلا خلاف وكذا كل ما لا يضر بالمر فهو + +201 +00:29:32,990 --> 00:29:39,570 +مباح أيضا كالجلوس وإن لم يأذن به الإمام وإن لم + +202 +00:29:39,570 --> 00:29:46,480 +يأذنبه الإمام لاتفاق الناس في سائر الأزمان + +203 +00:29:46,480 --> 00:29:58,340 +والأعصار على ذلك ولا يشرع أن يخرج فيه جناح ولا + +204 +00:29:58,340 --> 00:30:06,540 +يشرع ولا يشرع أي لأحد أن + +205 +00:30:06,540 --> 00:30:16,230 +يخرج فيهأي في الشارعي جناح + +206 +00:30:16,230 --> 00:30:22,030 +و + +207 +00:30:22,030 --> 00:30:31,410 +هو الخارج من الخشب وأعمدة المعدن في سماء الشارع + +208 +00:30:32,560 --> 00:30:42,240 +بيخرج من بيته بيمد عمود ميزاب طويل خشب مثلا او + +209 +00:30:42,240 --> 00:30:50,030 +عمود من خشب فهذا لا يجوز ليش؟أي نعم يؤذي الآخرين + +210 +00:30:50,030 --> 00:30:57,930 +ربما كان يعني منخفض منخفض الارتفاع فيسبب إزعاجا + +211 +00:30:57,930 --> 00:31:04,850 +للمرة ويمكن أن يكون الإزعاج للمركبات والدواب + +212 +00:31:06,760 --> 00:31:13,060 +قال ولا سابات ولا سابات السابات عرفت إيه إيش هو + +213 +00:31:13,060 --> 00:31:19,020 +السقيفة المحمولة على الجدار إحنا بنلاحظ في ال إيه + +214 +00:31:19,020 --> 00:31:22,900 +في الدكاكين اللي إيه اللي في الحواري في الطرق مش + +215 +00:31:22,900 --> 00:31:28,460 +عاملين إيه عاملين مظلة قدام الدكانة مش هذه أحيانا + +216 +00:31:28,460 --> 00:31:34,960 +بتضيق من الشارع مش هي ماخدة مسافة مسافة من الشارع + +217 +00:31:35,550 --> 00:31:42,390 +هذا هو السابات و عادة تكون محمولة على الجدر أو + +218 +00:31:42,390 --> 00:31:53,050 +الأعمدة و يكون الطريق بين جدر + +219 +00:31:53,050 --> 00:31:56,950 +هذه السقيفة يضرهم + +220 +00:32:01,230 --> 00:32:07,930 +أي عائد على يضرهم + +221 +00:32:07,930 --> 00:32:14,290 +هاء الضمير عائد + +222 +00:32:14,290 --> 00:32:22,310 +على الجناح والثاباتوهذا القيد يؤذن بجواز وضعها إذا + +223 +00:32:22,310 --> 00:32:28,810 +عدم الضرر ودليل جوازه أن النبي صلى الله عليه وسلم + +224 +00:32:28,810 --> 00:32:36,410 +نصب بيده ميزابا في دار عمه العباس وهذا يقتضي + +225 +00:32:36,410 --> 00:32:44,280 +ارتفاع كل منهم عشان مايدرش، إيش لازم تسوي؟لازم + +226 +00:32:44,280 --> 00:32:52,540 +ترفع .. لازم ترفعي يعني بزيادة وهذا يقتضي ارتفاع + +227 +00:32:52,540 --> 00:33:01,120 +كل منهما بحيث يمر الناس راجلين او راكبين من غير + +228 +00:33:01,120 --> 00:33:10,120 +إعاقة ولا إيذاء ومن الضرر اللي يظلم الموضع يعني + +229 +00:33:10,120 --> 00:33:11,260 +يمنع النور + +230 +00:33:41,750 --> 00:33:51,110 +لأ، صحيح، لإن فيها تفصيل، حسنتي، bra عليك، طيببل + +231 +00:33:51,110 --> 00:33:57,250 +يشترط ارتفاعه اي ارتفاع .. ارتفاع الجناح والثابات + +232 +00:33:57,250 --> 00:34:05,170 +والميزاب بحيث يمر تحته الماشي منطصبا من غير احتياج + +233 +00:34:05,170 --> 00:34:15,290 +إلى ان يطأطئ رأسه لأن .. لأن ما يمنع ذلكهو إضرار + +234 +00:34:15,290 --> 00:34:21,330 +حقيقي وإن كانت طريقه الأنصار أخرى وإن كانت طريقه + +235 +00:34:21,330 --> 00:34:27,330 +ممر الفرسان والقوافل والسيارات الكبيرة الشاحنات + +236 +00:34:27,330 --> 00:34:34,290 +فليرفعه ارتفاعا زائدا بحيث يمر تحته المحمل عرفت + +237 +00:34:34,290 --> 00:34:42,750 +إيش المحمل؟ المحمل للرجال والهودج للنساء المحمل هو + +238 +00:34:43,710 --> 00:34:53,270 +يعني خشبة منبسطة توضع على ظهر البعير ولها أعمدة من + +239 +00:34:53,270 --> 00:34:59,570 +أيه؟ من زواياها الأربعةفي إيه؟ في الحر والشمس يُر + +240 +00:34:59,570 --> 00:35:07,650 +إيه؟ يعني يُلقي على رؤوس الأعمدة خرقة لإيه؟ ليتظلل + +241 +00:35:07,650 --> 00:35:15,470 +بيها أي نعم وتكون مفتوحة من جوانبها هكذا هذا إيه؟ + +242 +00:35:15,470 --> 00:35:22,650 +هذا المحمل وأما الهودج فالهودج مغلق وذلك أنه + +243 +00:35:22,650 --> 00:35:29,450 +للنساء واضح؟كلاهما يوضعوا على ظهري البعير أو على + +244 +00:35:29,450 --> 00:35:39,450 +ظهري الجمل، بيقول .. بيقول هنا .. + +245 +00:35:53,400 --> 00:35:59,340 +أي نعم فليرفعه بحيث يمر تحته المحمل على البعير مع + +246 +00:35:59,340 --> 00:36:06,740 +أخشاب المظلة مع الأعمدة التي ذكرته و هي منصوبة فوق + +247 +00:36:06,740 --> 00:36:17,250 +المحمل و أعلم أنحد ما يضر مما لا يضر معتبر بالعرفي + +248 +00:36:17,250 --> 00:36:24,150 +والعادة ومختلف باختلاف البلاد وهذا كلام وجيه ويحرم + +249 +00:36:24,150 --> 00:36:31,270 +.. ويحرم الصلح على إشراع الجناح أو الساباط بعوض + +250 +00:36:31,270 --> 00:36:38,020 +وإن صالح عليه الإيمانيعني واحد عمل .. ايه؟ عمل + +251 +00:36:38,020 --> 00:36:44,520 +مظلة لدكانته، لبقالته، مد عمود خارج من بيته في + +252 +00:36:44,520 --> 00:36:50,920 +سماء الشارع و راح ايش، اعطاه الايه استأذن من ايه؟ + +253 +00:36:50,920 --> 00:36:57,800 +من الإمام او من البلدية او ما شابه، وهو يضرببقية + +254 +00:36:57,800 --> 00:37:04,320 +أو بالناس الذين يمرون إما راجلين أو راكبين فهل هذا + +255 +00:37:04,320 --> 00:37:10,820 +يجوز؟ لا يجوز لأن البلدية أو الإمام أو غيره لا يحل + +256 +00:37:10,820 --> 00:37:18,540 +حراما ولا يحرم حراما ولا يجوز أن يأذن أحد بشيء يضر + +257 +00:37:18,540 --> 00:37:23,080 +بعموم الناس أو بالمصلحة العامة + +258 +00:37:25,280 --> 00:37:35,280 +وأن .. وأن يبني في الطريق دكة أو يغرس شجرة وقيل إن + +259 +00:37:35,280 --> 00:37:43,680 +لم يضر جازة قوله .. قوله ويحرم أن يبني في الطريق + +260 +00:37:43,680 --> 00:37:51,980 +دكة عرفت إيش الدكة؟ هذه من ال .. إيش؟ مش المطب، أي + +261 +00:37:51,980 --> 00:37:57,460 +نعم الدكة المصطبةالمصطبة مش فيه مصطبات للدكان + +262 +00:37:57,460 --> 00:38:02,420 +بحيانا بتكون مصطبة للبيوت مش .. بتاخد حيز من + +263 +00:38:02,420 --> 00:38:08,200 +الشارع مش عتبة قريبة مصطبة طويلة مصطبة كمان ممتدة + +264 +00:38:08,200 --> 00:38:11,400 +هكذا فهذا لا يستقيم + +265 +00:38:14,640 --> 00:38:22,260 +وهي التي تبنى للجلوس عليها أو لأغراض أخرى أو يغرس + +266 +00:38:22,260 --> 00:38:28,020 +شجرة فى الطريق ولو اتسعت طريقه مابينفع نغرس الشجر + +267 +00:38:28,020 --> 00:38:31,600 +وأذن حتى و لو بإذن الإيمان + +268 +00:38:35,810 --> 00:38:41,590 +وانتفت ضرر لأنها تمنع الطروق في محل نشوئها + +269 +00:38:44,420 --> 00:38:49,240 +ابتمنى .. ابتمنى الطروق .. الطروق دايما ايه يعني + +270 +00:38:49,240 --> 00:38:54,560 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أو الزيتون أو ما شابه فإنه ينفع + +283 +00:40:07,250 --> 00:40:16,790 +بعض الناس وإيه و لذلك قال بعض أهل العلم هذا هو + +284 +00:40:16,790 --> 00:40:25,290 +الأحسنوالطريق غير النافذ الان انتهينا من الطريق + +285 +00:40:25,290 --> 00:40:30,910 +النافذ وهي الشارع والطريق غير النافذ يحرم الإشراع + +286 +00:40:30,910 --> 00:40:42,410 +بالجناح فيه يحرم الإشراع فيه بالجناح إليه أي إلى + +287 +00:40:42,410 --> 00:40:43,290 +الطريق + +288 +00:40:45,460 --> 00:40:55,240 +لغير أهله أي للأجنبي الذي + +289 +00:40:55,240 --> 00:40:58,820 +لا + +290 +00:40:58,820 --> 00:41:13,360 +ملك له فيه بلا خلاف عند أهل العلم سواء ضر او + +291 +00:41:13,360 --> 00:41:28,410 +لالأنه ملك لأن الطريقة ملك لأهله فأشبه الإشراع إلى + +292 +00:41:28,410 --> 00:41:33,710 +الدور وإنما + +293 +00:41:33,710 --> 00:41:39,870 +جازل الأجنبي الدخول فيه بغير إذن أهله لأن ذلك من + +294 +00:41:39,870 --> 00:41:41,870 +قبيل الإباحات + +295 +00:41:44,500 --> 00:41:52,580 +المستفادة من قراء الأحوال وكذا يحرم الإشراع وإخراج + +296 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تحل له + +20 +00:02:42,140 --> 00:02:48,240 +بعد المظاهرة إلا بعد أدائه للكفارة وقد قال الله جل + +21 +00:02:48,240 --> 00:02:54,280 +وعلا والذين يظاهرون من نسائهم ثم يعودون لما قالوا + +22 +00:02:54,280 --> 00:03:02,800 +فتحريروا رقبة من قبل أن يتماسا فمن لم يجد فصيام + +23 +00:03:02,800 --> 00:03:09,940 +شهرين متتابعين من قبل أن يتماسافمن لم يستطع فإطعام + +24 +00:03:09,940 --> 00:03:19,980 +ستين مسكينة وأما نفي النسب بلعان فلو أن الرجل قدف + +25 +00:03:19,980 --> 00:03:28,480 +زوجه بالزنا فلا يلزم باربعة شهداء بل شريع في حقه + +26 +00:03:28,480 --> 00:03:35,890 +وزوجه اللعانوذلك بقوله جل وعلا من سورة النور + +27 +00:03:35,890 --> 00:03:45,050 +والذين يرمون أزواجهم ولم يكن لهم شهداء إلا أنفسهم + +28 +00:03:45,050 --> 00:03:53,090 +فشهادة أحدهم أربع شهادات باللهأربع شهادات بالله + +29 +00:03:53,090 --> 00:04:00,410 +إنه لمن الصادقين والخامسة أن لعنة الله عليه إن كان + +30 +00:04:00,410 --> 00:04:06,610 +من الكاذبين ويدرأ عنها العذابة أن تشهد أربع شهادات + +31 +00:04:06,610 --> 00:04:14,410 +بالله إنه لمن الكاذبين والخامسة أن غضب الله عليها + +32 +00:04:14,410 --> 00:04:25,820 +إن كان من الصادقين فلو أنالزوجين تلعنى بالأيمان + +33 +00:04:25,820 --> 00:04:35,100 +كما تعلمنا وكانت المرأة حبلة فقال الزوج بعد أن + +34 +00:04:35,100 --> 00:04:43,300 +لعنه أيها القاضي أو أيها الإمام إن + +35 +00:04:45,410 --> 00:04:52,750 +الجنين الذي في بطنها ليس مني، ليس من صلبي، ولا + +36 +00:04:52,750 --> 00:05:01,230 +منصوبة إليّ، ليس مني وليس منصوبة إليّ، فإنه يصح + +37 +00:05:01,230 --> 00:05:11,770 +نفيه للنسبيصح نفيه للنسب وينتسب الولد + +38 +00:05:11,770 --> 00:05:18,750 +لأمه وينتسب الولد لأمه بعدها قال وحكمه في العبادة + +39 +00:05:18,750 --> 00:05:28,430 +كالرشيد وذلك أننا ذكرنا مرارا أن الحجر متجه على + +40 +00:05:28,430 --> 00:05:31,310 +المال ولذلك + +41 +00:05:32,710 --> 00:05:39,710 +لا يتعارض ولا يتنافى مع عبادة الرحمن وعليه + +42 +00:05:39,710 --> 00:05:46,950 +فلو قصر المحجور عليه بسبب السفه في صلاة فإنه يعاقب + +43 +00:05:46,950 --> 00:05:54,910 +عليها أكى معاقبتنا للرشيد فيطالب بالصلاة على تمام + +44 +00:05:54,910 --> 00:06:02,550 +ويطالب بالصيام على تمام وبسائر الفرائضواضح الأمر + +45 +00:06:03,540 --> 00:06:11,860 +يعني إذا ملك نصاب الزكاة ومضى عليها الحول فإنه + +46 +00:06:11,860 --> 00:06:22,060 +إيه؟ فإنه يلزم بالزكاة لكن لا ندفعها له ليوزعها بل + +47 +00:06:22,060 --> 00:06:29,160 +يتولى ذلك وليه أو من ينيبه من أهل الرشادة والاتقان + +48 +00:06:29,160 --> 00:06:38,700 +ولو أذن له الوليبأن عين له عمن يبذل لهم المال صح + +49 +00:06:38,700 --> 00:06:48,160 +ذلك أيضا وكذلك إذا كان مستطيع الحجة فإنه يلزم به + +50 +00:06:48,160 --> 00:06:55,800 +فإنه يلزم به على تفصيل سيأتي ان شاء الله تعالى إذا + +51 +00:06:55,800 --> 00:06:59,120 +.. إذا بالنسبة + +52 +00:07:01,270 --> 00:07:07,630 +لفرائض بالنسبة للفرائض فإنه يلزم بها وبالنسبة + +53 +00:07:07,630 --> 00:07:16,870 +للنوافل فيميز أخوات الكلمات بين .. يميز بين نافلة + +54 +00:07:16,870 --> 00:07:25,750 +مالية و أخرى بدنية فأما البدنية فعلى بابها فشأنه + +55 +00:07:25,750 --> 00:07:34,400 +فيها كشأن الرشيدوأما النافلة المالية كالصدقات + +56 +00:07:34,400 --> 00:07:40,780 +والهبات والوصايا والأوقاف والإبراء فهل يصح منه؟ + +57 +00:07:40,780 --> 00:07:48,440 +وذلك أنه يتنافى مع الحجرواضح الأمر؟ لو أنه وهب جزء + +58 +00:07:48,440 --> 00:07:53,340 +من ماله، لا يصح ذلك منه، ولو أنه أوصى بجزء من + +59 +00:07:53,340 --> 00:07:58,560 +ماله، لا يصح ذلك منه، ولو أنه أوقف جزء من ماله، لا + +60 +00:07:58,560 --> 00:08:04,180 +يصح ذلك منه، ولو كان له دين في ذمة فلان، فأبرأه، + +61 +00:08:04,180 --> 00:08:12,120 +لا يصح ذلك منه، واضح الأمر؟ أين؟بعدها قال نقلنا من + +62 +00:08:12,120 --> 00:08:16,880 +الذكاء إلى الحج نسأل الله أن يكرمنا وإيا كنا قال + +63 +00:08:16,880 --> 00:08:23,980 +وإذا أحرم المحجور عليه وإذا أحرم المحجور عليه بحج + +64 +00:08:23,980 --> 00:08:32,180 +فرض أصلي أو قضاء وسمي فرض أصليا لأنه ثابت بدليل + +65 +00:08:32,180 --> 00:08:38,460 +الوحي كتابا أو سنتا لزمه الوفاء وصح منهم معنا هذا + +66 +00:08:41,350 --> 00:08:50,110 +الفرض نوعان فرض أصلي وفرض إضافي أما الأصلي فهو + +67 +00:08:50,110 --> 00:08:56,510 +الثابت بالآية من كتاب الله أو بالحديث من سنة رسول + +68 +00:08:56,510 --> 00:09:02,800 +اللهكقوله تعالى وأقيموا الصلاة وآتوا الذكاء فهذا + +69 +00:09:02,800 --> 00:09:10,940 +فرض أصلي وكقوله تعالى فمن شهد منكم الشهرة فليصمه + +70 +00:09:10,940 --> 00:09:18,340 +وهذا فرض أصلي وكقوله تعالى ولله على الناس حج البيت + +71 +00:09:18,340 --> 00:09:25,600 +من استطاع إليه سبيلا وهذا أيضا فرض أصلي وأماالفرض + +72 +00:09:25,600 --> 00:09:32,280 +الإضافي كقول أو كقول القائل مثلا نذرت لله أن أصوم + +73 +00:09:32,280 --> 00:09:39,120 +أن أصوم مثلا ذا الحجة إلا العيد و التشريق إلا + +74 +00:09:39,120 --> 00:09:45,690 +العيد و أيام التشريقأليس يلزم هو الحالة هذه صيام + +75 +00:09:45,690 --> 00:09:51,770 +ذي الحجة؟ هل أوجب الله جل وعلا على المكلفين صيام + +76 +00:09:51,770 --> 00:10:00,530 +ذي الحجة؟ أبدا، لكنه .. لكنه ألزم نفسه به فأضافه + +77 +00:10:00,530 --> 00:10:06,270 +إلى نفسه واجبا بعد أن لم يكن واجبا وذلك بقول النبي + +78 +00:10:06,270 --> 00:10:15,490 +صلى الله عليه وسلم منمن نظر أن يطيع الله فليطعه + +79 +00:10:15,490 --> 00:10:23,490 +ومن نذر أن يعصيه فلا يعصيه واضح الكلام أزيد الأمر + +80 +00:10:23,490 --> 00:10:33,370 +بيانا يقول الإمام فإذا أحرم بحج هو فرض أصلي أو فرض + +81 +00:10:33,370 --> 00:10:35,050 +إضافي كنذر + +82 +00:10:37,770 --> 00:10:44,510 +أما الفرض الأصلي سواء كان أداء أو قضاء فقد وجب + +83 +00:10:44,510 --> 00:10:52,850 +عليه وأما إذا كان الفرض إضافيا كنذر فقولان الأصح + +84 +00:10:52,850 --> 00:11:01,360 +منهما يجب عليهالاصح منه ما ياجب عليه والصحيح في + +85 +00:11:01,360 --> 00:11:08,140 +مقابل الاصحي أنه يلحق بالمندوب أحسنتي يا بنتي أنا + +86 +00:11:08,140 --> 00:11:16,370 +أشكر لك هذه المراجعة و هذا الحرصوالصحيح في مقابل + +87 +00:11:16,370 --> 00:11:23,170 +الأصح أنه ماذا؟ أنه يلحق برتبة المندوب، وإذا أحرم + +88 +00:11:23,170 --> 00:11:32,820 +السفيه أو المحجور عليه لسفه بحج أو عمرة مندوبينفلا + +89 +00:11:32,820 --> 00:11:39,640 +إيه؟ فعند إذن لا يجب عليه التمام ويجزئه أن إيه؟ أن + +90 +00:11:39,640 --> 00:11:49,420 +يذبح ويقصر أو يحلق ويتحلل واضح الكلام؟ أي نعم طيب + +91 +00:11:49,420 --> 00:11:58,390 +إذا قلنا بوجوب الحج ما الذي يجب في حق الولي؟ما + +92 +00:11:58,390 --> 00:12:06,250 +الذي يجب في حق الولي أن ينفق عليه مدة + +93 +00:12:06,250 --> 00:12:16,070 +ذهابه وكينونته هناك وإيابه إلى بلده إما بنفسه أن + +94 +00:12:16,070 --> 00:12:22,050 +إيه أن يسافر معاه أو بأن يوكل غيره مجانا أو بمال + +95 +00:12:22,970 --> 00:12:29,850 +لأن المحجور عليه لسفه لا يدفع إليه مال لأنه ليس + +96 +00:12:29,850 --> 00:12:40,730 +رشيدا في التصرف به واضح الكلام؟ واضح الكلام؟ + +97 +00:12:40,730 --> 00:12:45,350 +بعدها + +98 +00:12:45,350 --> 00:12:48,190 +قال وإن أحرم حال الحجر بتطوع + +99 +00:12:51,220 --> 00:12:56,460 +قبلها و لو أفسد المحجور عليه حجه المفروض بالجماع + +100 +00:12:56,460 --> 00:13:02,480 +في حال سفهه لازمه المضي فيه و القضاء و يعطيه الولي + +101 +00:13:02,480 --> 00:13:07,520 +نفقة القضاء كما هو مقتضى إطلاق المصنع بعدها مسألة + +102 +00:13:07,520 --> 00:13:10,020 +هنا وإن أحرم حال الحجر + +103 +00:13:13,560 --> 00:13:19,760 +يعني تلبس بمناسك الحج أو العمرة لكن بحج تطوع أو + +104 +00:13:19,760 --> 00:13:28,880 +بعمرة تطوع وزادت مؤنة سفره زادت مؤنة سفره لإتمام + +105 +00:13:28,880 --> 00:13:36,710 +النسك أو اتيانه به عن نفقته المعهودةعن نفقته + +106 +00:13:36,710 --> 00:13:45,050 +المعهودة قال لوليه أن يمنعه، لا بسبيل الوجوب، لكن + +107 +00:13:45,050 --> 00:13:52,190 +الولي يجوز له أن يمنعه، وإذا منعه، كيف له أن يخرج + +108 +00:13:52,190 --> 00:13:59,890 +وبعد أن شرع في المناسك؟هذا طبعا يستحيل إلى عمره + +109 +00:13:59,890 --> 00:14:06,430 +إذا .. إيه؟ إذا فاته ماذا؟ إذا فاته عرفات إذا فاته + +110 +00:14:06,430 --> 00:14:13,610 +عرفات إذا لم يفته عرفات عليه دم ويحلق أو يقصر + +111 +00:14:13,610 --> 00:14:19,290 +ويتحلل ويعود إلى دويرية أهله واضح الكلام؟ واضح يا + +112 +00:14:19,290 --> 00:14:27,960 +بناتي؟ طيب الآن بقيت بقولوالمذهب أنه أي المحجور + +113 +00:14:27,960 --> 00:14:33,620 +عليه كمحصر والمذهب يعني ما عليه الإمام الأعظم + +114 +00:14:33,620 --> 00:14:41,100 +الشافعي رحمه الله أنه أي المحجور عليه كمحصر منع من + +115 +00:14:41,100 --> 00:14:47,640 +إتمام الحج هو بمنزلة المحصر تمام ماذا فعل النبي + +116 +00:14:47,640 --> 00:14:51,840 +صلى الله عليه وسلم لما أحصر في الحديبية + +117 +00:14:55,470 --> 00:15:07,550 +نحر .. نحر بدنته ثم حلق و تحلل ثم حلق و تحلل إذا + +118 +00:15:07,550 --> 00:15:14,550 +عليه دم و ماذا؟ و التحليق أو التقصير و إيه؟ و + +119 +00:15:14,550 --> 00:15:24,370 +يتحلل فهذا هو إيه؟ ثم قالوعلى الأصح عند الشافعية + +120 +00:15:24,370 --> 00:15:32,870 +فإن للدم بدلا وهو صيام عشرة أيام ثلاثة في الحج + +121 +00:15:32,870 --> 00:15:41,700 +وسبعة إذا رجع وفي مقابل الأصح وهو الصحيحقال لا بدل + +122 +00:15:41,700 --> 00:15:48,540 +عن الدم فيتعين عليه أن يذبح شاتا أو أن يشارك في + +123 +00:15:48,540 --> 00:15:54,420 +سبع بدنه والبدن هي الناقة أو في سبع بقرة وهي ما + +124 +00:15:54,420 --> 00:16:01,700 +تعرفنا واضح الأمر يا بنات؟ الآن المسألة + +125 +00:16:01,700 --> 00:16:08,270 +الختاميةلو كان له أيل المحجور عليه في طريقه إلى + +126 +00:16:08,270 --> 00:16:15,790 +الحج كسب قدر زيادة المؤونة، هل يجوز لوليه أن يمنعه + +127 +00:16:15,790 --> 00:16:23,070 +من الحج المندوب أو من العمرة المندوبة؟ماشاء الله، + +128 +00:16:23,070 --> 00:16:29,050 +إذا كان صاحب مهنة صاحب حرفة كالمكنكة أو كهرباء + +129 +00:16:29,050 --> 00:16:34,430 +السيارات وكذا فما أكثر السيارات التي تكون معطوبة + +130 +00:16:34,430 --> 00:16:40,950 +على قارعة الطريق في رحلة الحج فلو أنه تكسب في هذا + +131 +00:16:40,950 --> 00:16:49,530 +واستطاع أن يغطي الزيادة المضافة على النفقة + +132 +00:16:49,530 --> 00:16:57,620 +المعتادةوعلم وليه بصدق وحقيقة ما يقول، هل يجوز + +133 +00:16:57,620 --> 00:17:04,280 +للولي أن يمنعه؟ لا يجوز له أن يمنعه وبهذا نكون قد + +134 +00:17:04,280 --> 00:17:11,240 +أتممنا الحديثة عن أحكام الحجري والله تعالى ولي + +135 +00:17:11,240 --> 00:17:17,510 +التوفيقنرتحل إلى كتاب العارية وهو الكتاب الثالث من + +136 +00:17:17,510 --> 00:17:26,480 +ستة كتب نحن مكلفون بها الكتاب الثالثالكتاب الثالث + +137 +00:17:26,480 --> 00:17:33,340 +كتاب العارية والعارية لها معنيان، معنا في اللغة و + +138 +00:17:33,340 --> 00:17:39,700 +آخر في الاصطلاح أما معناها في اللغة فيقول أعرته + +139 +00:17:39,700 --> 00:17:47,540 +الشيء أعيره إعارة وعارة إذا مُنِحت منافعه أ دون + +140 +00:17:47,540 --> 00:17:54,640 +عينهوالعرية والعارة ما يتداوله الناس بينهم يقال + +141 +00:17:54,640 --> 00:17:59,700 +أعاره الشيئة وأعاره منه إذا تداولوه بينهم + +142 +00:18:03,120 --> 00:18:08,860 +وأما في الاصطلاح فقد عرفه الشافعية رحمهم الله ورحم + +143 +00:18:08,860 --> 00:18:16,820 +الله علمائنا أجمعين بأنها إباحة الانتفاع بأنها + +144 +00:18:16,820 --> 00:18:24,140 +إباحة الانتفاع بالأعيان المأذون بها شرعا مع بقاء + +145 +00:18:24,140 --> 00:18:31,380 +عينها مرة أخرىإباحة الانتفاع بالأعيان المأذون بها + +146 +00:18:31,380 --> 00:18:37,940 +شرعا مع بقاء عينها واسمحنا لي أن نقف عند قيود هذا + +147 +00:18:37,940 --> 00:18:44,660 +التعريف قوله إباحة الانتفاع بالأعيان إباحة + +148 +00:18:44,660 --> 00:18:50,620 +الانتفاع بالأعيان قوله إباحة الانتفاع يخرج ماذا؟ + +149 +00:18:50,620 --> 00:18:59,240 +من تقول لي؟يخرجوا التمليك يخرجوا .. يخرجوا .. أه + +150 +00:18:59,240 --> 00:19:06,420 +المنافع التي تدركوا بماذا؟ بالتمليك كإيه؟ كالهبة + +151 +00:19:06,420 --> 00:19:14,340 +وكالوصية وكالإيجارة وكالبيع أحسنتي هذه كلها تدركوا + +152 +00:19:14,340 --> 00:19:20,580 +منافع .. تدركوا .. تدركوا منافع المتاعبالـ milk + +153 +00:19:20,580 --> 00:19:24,140 +بسبيل الـ milk لا بسبيل الإباحة لكن العارية + +154 +00:19:24,140 --> 00:19:30,440 +منزلتها كمنزلة المقرى + +155 +00:19:30,440 --> 00:19:37,630 +لضيفه إذا قدم له طعاما أو شراباأه فإنه يبيحه له + +156 +00:19:37,630 --> 00:19:44,530 +ولا يملكه إياه بمعنى أنه يأخذ حظه وما زاد فإنه + +157 +00:19:44,530 --> 00:19:49,150 +يعود إلى أهل البيت أو يعود إلى صاحبه أليس كذلك؟ + +158 +00:19:49,150 --> 00:19:54,070 +فهل يجوز .. هل يجوز لهذا الضيف أن يأخذ الطعام + +159 +00:19:54,070 --> 00:20:01,030 +ويخرج خارج البيت ويتصدق به لأحد؟هل يجوز له ذلك؟ لا + +160 +00:20:01,030 --> 00:20:11,450 +يجوز لأنني أقريتك أنت وقد أكون أثرتك على نفسي فمن + +161 +00:20:11,450 --> 00:20:17,620 +ذا الذي قال لك أن تتبرع به على حسابي؟واضح الأمر؟ + +162 +00:20:17,620 --> 00:20:23,540 +هذا كلامهم في قولهم إباحة أما في ذكرهم للأعيان + +163 +00:20:23,540 --> 00:20:30,640 +إباحة الانتفاع بالأعيان إباحة الانتفاع بالأعيان + +164 +00:20:30,640 --> 00:20:39,050 +قيد أخرج ماذا؟إباحة الانتفاع بماذا؟ بالمعاني، غير + +165 +00:20:39,050 --> 00:20:46,570 +الأعيان، المعاني ثم بعدها قال المأذون بها شرعا هو + +166 +00:20:46,570 --> 00:20:53,130 +قيد أخرج ماذا؟ أخرج غير المأذون بها أو أخرج غير + +167 +00:20:53,130 --> 00:21:00,370 +المأذون بها شرعا وهو ماذا؟ مثل آلات له .. آلات له + +168 +00:21:00,370 --> 00:21:07,500 +.. أيوةالخمر يا بنتي لا تعار .. ليش؟ تستهلك براو + +169 +00:21:07,500 --> 00:21:16,020 +عليك و لذلك مثل آلات له مثل الخنزير مثل الكلب إلى + +170 +00:21:16,020 --> 00:21:22,680 +غير ذلك شوفي + +171 +00:21:22,680 --> 00:21:30,100 +يا بنتي ما يحرم بيعه تحرم إعارتهوتحرم هبته أيضًا + +172 +00:21:30,100 --> 00:21:36,160 +فالكلب يحرم بيعه قال في الحديث نهى رسول الله صلى + +173 +00:21:36,160 --> 00:21:42,040 +الله عليه وسلم عن ثمن الكلب والسنور ثم في الحديث + +174 +00:21:42,040 --> 00:21:46,440 +الأخر قال نهى رسول الله صلى الله عليه وسلم عن ثمن + +175 +00:21:46,440 --> 00:21:52,520 +الكلب ومهر البغي وحلوان الكاهن وحلوان الكاهن + +176 +00:21:52,520 --> 00:21:58,660 +العرّاف الذي يزعم علم الغيبومعلوم أنه لا يعلم + +177 +00:21:58,660 --> 00:22:07,860 +الغيب إلا الله ثم قال مع بقاء عينها هذا القيد أخرج + +178 +00:22:07,860 --> 00:22:13,490 +ماذا؟راو عليك الأشياء التي تستهلك مثل ماذا؟ مثل + +179 +00:22:13,490 --> 00:22:19,130 +الطعام، فهذا لا يعار، ليش؟ لأننا لا يمكنوا لما + +180 +00:22:19,130 --> 00:22:24,410 +انفعت .. لما انفعت منه إلا مع استهلاكه، إلا مع + +181 +00:22:24,410 --> 00:22:29,790 +استهلاكه، لا يمكن أن ننتفع منه وتبقى عينه يعني لو + +182 +00:22:29,790 --> 00:22:35,910 +احنا ضلينا ننظر إلى التفاح والإيجاص والخوخ، آه، + +183 +00:22:35,910 --> 00:22:43,080 +تلت أربع ساعات بنشبعبنزداد و جوعا و بنزداد حسرة و + +184 +00:22:43,080 --> 00:22:48,240 +هل هذا يغني عننا؟ أبدا، لا يغني عننا، لا يغني عننا + +185 +00:22:48,240 --> 00:22:57,580 +أبدا إذا الطعام يبذل لنسلط الآخرين على عينه + +186 +00:22:57,580 --> 00:23:04,690 +ليستهلكوه فينتفعوا منه و كذا كل ما يستهلك كشمعةأه + +187 +00:23:04,690 --> 00:23:09,270 +فإنها لا تعار لماذا؟ لأنها تستخدم للإضاءة ولا إيه + +188 +00:23:09,270 --> 00:23:14,710 +ولا تضيء إلا بالإذابة مظبوط بالاستهلاك فهذه لا + +189 +00:23:14,710 --> 00:23:31,470 +تعار ولكنها توهب ويوصى بها واضح الكلام صحيح + +190 +00:23:31,470 --> 00:23:37,080 +لا يعارلأ هِبى يا بنتي هيك يعني أحيانا فعلا أنتوا + +191 +00:23:37,080 --> 00:23:41,320 +لنا كأمهات مثلا تتداولنا شراب تحميل الهذا دوال .. + +192 +00:23:41,320 --> 00:23:46,120 +أنا بعرف هذه الأمور فعلا يعني لكن هذه لا تتداول + +193 +00:23:46,120 --> 00:23:51,420 +بسبيل الإعارة انت عشان يعني شربي واجبتين ورجعيها + +194 +00:23:51,420 --> 00:23:55,100 +عاد .. هي في الواقع ليست إعارة هي استهلكت + +195 +00:23:55,100 --> 00:24:01,300 +الواجبتين استهلكت بدليل أنه عاد لكي ناقصا واضح؟ + +196 +00:24:05,980 --> 00:24:11,760 +وأما دليل مشروعيتها فقد ثبت دليل مشروعيتها بالكتاب + +197 +00:24:11,760 --> 00:24:19,320 +والصنة والإجماع أما الكتاب فقول ربنا جل وعلا + +198 +00:24:19,320 --> 00:24:26,160 +وتعاونوا على البر والتقوى الله يأمر عباده بالتعاون + +199 +00:24:26,160 --> 00:24:33,300 +بالبر والتقوى أو على البر والتقوى أريد أن أسألكن + +200 +00:24:36,880 --> 00:24:44,280 +أليست العارية هبة منافع؟ هبة منافع، إذا هي من إيه؟ + +201 +00:24:44,280 --> 00:24:49,700 +من أنواع البر، إذا هي داخلة فيما أمر الله به من + +202 +00:24:49,700 --> 00:24:54,100 +قوله تعالى وتعاونوا على البر والتقوى، طيب موضوع + +203 +00:24:54,100 --> 00:24:59,490 +آخر قال جل وعلا لا خيرةفي كثير من نجواهم إلا من + +204 +00:24:59,490 --> 00:25:04,750 +أمر بصداقة أو معروف أو إصلاح بين الناس قلنا بأن + +205 +00:25:04,750 --> 00:25:11,710 +صداقة ومعروف وإصلاح جاءت نكيرات وسبقها نفي والنكرة + +206 +00:25:11,710 --> 00:25:18,090 +إذا سبقها نفي فإنها تفيدتفيد العموم، إذا المعروف + +207 +00:25:18,090 --> 00:25:25,790 +هنا عام بكل أنواع المعروف، المعروف هنا كل قول وفعل + +208 +00:25:25,790 --> 00:25:33,790 +طيب يبذل للغير، وأليس هبة المنافع من المعروف؟إذا + +209 +00:25:33,790 --> 00:25:40,930 +.. إذا هو قد .. قد حرضنا عليه الشارع الحكيم ورغبنا + +210 +00:25:40,930 --> 00:25:47,050 +بمزاولته لأنه من صناعي علم عروف وقال تعالى فويل + +211 +00:25:47,050 --> 00:25:52,430 +للمصلين الذين هم عن صلاتهم ساهون الذين هم يراؤونه + +212 +00:25:52,430 --> 00:25:58,690 +قالوا ويمنعون الماعون يمنعون القدرة والدلو والثوب + +213 +00:25:58,690 --> 00:26:06,150 +ونحو ذلك والظهر أيضاالأن لما نهانا ربنا أن نمنع + +214 +00:26:06,150 --> 00:26:11,010 +الماعون عن القرابة والجيران، أليس النهي عن الشيء + +215 +00:26:11,010 --> 00:26:18,390 +أمر بضده؟ أليس عندما نهانا أن نمنع ذلك كأنه أمرنا + +216 +00:26:18,390 --> 00:26:26,910 +أن نعيره لمن يحتاجه؟ أجبناني؟ صحيح ولا لأ؟ وأما + +217 +00:26:26,910 --> 00:26:33,220 +الدليل .. رعد هذا؟ سبحان ربنا .. سبحان ربناهذا + +218 +00:26:33,220 --> 00:26:39,260 +يعني ما أجمل القدر ما أجمل قدر ربنا فإنه نزل حتى + +219 +00:26:39,260 --> 00:26:45,300 +إيه حتى .. حتى يعني يكتمل + +220 +00:26:45,300 --> 00:26:52,640 +مضجو الزيتون وحتى يحفل بالزيت الآن عاد بيبدأ أهلنا + +221 +00:26:52,640 --> 00:26:58,600 +في غزة توظفة يجدون أشجار الزيتون نسأل الله البركة + +222 +00:26:58,600 --> 00:27:06,350 +للجميع اللهم أمين يا رباللهم آمين أما من السنة + +223 +00:27:06,350 --> 00:27:13,070 +فمنها أدلة أهمها عندي فعل النبي كما في حديثي أناس + +224 +00:27:13,070 --> 00:27:18,790 +أن النبي صلى الله عليه وسلم استعار فرسا لأبي طلحته + +225 +00:27:18,790 --> 00:27:26,090 +لما سمع ضجيجا في ناحية المدينة فراح حتى يستبرئه + +226 +00:27:26,090 --> 00:27:32,610 +فعاد قال إن وجدته لبحرايعني ما شاء الله فرص عجيب و + +227 +00:27:32,610 --> 00:27:39,320 +الآن بما عرف الأصوليون السنة قالوا هي ما أضيفةإلى + +228 +00:27:39,320 --> 00:27:44,920 +النبي من قول أو فعل أو تقرير أو صفة وهنا ثبت أن + +229 +00:27:44,920 --> 00:27:52,680 +النبي قد استعار بفعله هذا دل على أنها مشروعة وأنه + +230 +00:27:52,680 --> 00:27:58,800 +أقل ما يقال فيها بأنها سنة وكذلك جاء في حديث صفوان + +231 +00:27:58,800 --> 00:28:02,120 +ابن أمي أن النبي صلى الله عليه وسلم استعار منه + +232 +00:28:02,120 --> 00:28:09,950 +أدرعا يوم حنين فقال عارية مردودةأم غصب يا محمد قال + +233 +00:28:09,950 --> 00:28:15,530 +بل عارية مضمونة مردودة، إن صح الحديث فإنه يستفاد + +234 +00:28:15,530 --> 00:28:22,290 +أيضا منه مشروعية العارية ثم أيضا الإجماع، أجمع + +235 +00:28:22,290 --> 00:28:28,290 +المسلمون على جوازي العارية، أجمع المسلمون على + +236 +00:28:28,290 --> 00:28:31,170 +جوازي العارية + +237 +00:28:33,300 --> 00:28:39,460 +وأما القياس لما جازتهبة الأعيان جازتهبة منافعها، + +238 +00:28:39,460 --> 00:28:46,120 +يعني إذا أنا جاز لي أن أهب هذه الحقيبة، جاز لي أن + +239 +00:28:46,120 --> 00:28:52,380 +أعيرها، أليس كذلك؟ جاز الانتفاع بها، فجاز أن + +240 +00:28:52,380 --> 00:28:59,590 +أعيرها، ولذلك صحة الوصية بالأعيانوالمنافع جميعها + +241 +00:28:59,590 --> 00:29:05,450 +وهذا لا نريده فكفاية الأدلة من إيه أما بالنسبة + +242 +00:29:05,450 --> 00:29:11,190 +لحكم العارية ذكرناها في المرة الفايتة تمامًا أما + +243 +00:29:11,190 --> 00:29:18,510 +عن حكم العارية فقد اختلف العلماء في حكمها على + +244 +00:29:18,510 --> 00:29:27,600 +مذاهب أشهرهامذهبان مذهب الجمهوري ومذهب الحنفية أما + +245 +00:29:27,600 --> 00:29:33,120 +الشفعية والمالكية فقد قالوا هي منذوب إليها وليست + +246 +00:29:33,120 --> 00:29:41,060 +إيه؟ وليست فريضة وليست فريضة واستدلوا + +247 +00:29:41,060 --> 00:29:47,480 +بأدلةأن النبي صلى الله عليه وسلم استعار فرسا من + +248 +00:29:47,480 --> 00:29:55,440 +أبي طلحة فركبه ثم أيضا حديث طلحة بن عبيد الله لما + +249 +00:29:55,440 --> 00:30:00,780 +جاء رجل من أهل نجد ثائر الرأس يسمع دوي صوته ولا + +250 +00:30:00,780 --> 00:30:05,640 +ناقل ما يقول حتى دنا من النبي صلى الله عليه وسلم + +251 +00:30:05,640 --> 00:30:12,020 +فإذا هو يسأل عن الإسلام فذاكرة لهثم سأله و سأله و + +252 +00:30:12,020 --> 00:30:16,940 +سأله ثم سأله عن الذكاء، ثم قال بعدها هل علي + +253 +00:30:16,940 --> 00:30:24,260 +أغيرها؟ قال إيه؟ لا إلا أن تطوع، إذا الإيه البذل؟ + +254 +00:30:24,260 --> 00:30:31,810 +البذل لا يجب فيه شيء إلا ماذا؟إلا الذكاء وما عداه + +255 +00:30:31,810 --> 00:30:38,490 +من بذل المال والمنافع فهو تطوع بدليل ماذا؟ بدليل + +256 +00:30:38,490 --> 00:30:44,050 +حديث طلحته ابن عبيد الله رضي الله عنه وهو أحد + +257 +00:30:44,050 --> 00:30:50,810 +المبشرين بالجنة كذلك مما يستدل بيه على الندب حديث + +258 +00:30:50,810 --> 00:30:56,230 +في البخاري عن أم المؤمنين عائشة أنها قالت وكان لي + +259 +00:30:56,230 --> 00:31:02,770 +منهن درع يعني إيه؟درع اسمه ثوب من الثياب كانت + +260 +00:31:02,770 --> 00:31:09,490 +تلبسه قديما بيقول ما كانت امرأة تقين بالمدينة يعني + +261 +00:31:09,490 --> 00:31:15,590 +تتزوج وتزفو إلى زوجها إلا أرسلت إليا تستعيره إلا + +262 +00:31:15,590 --> 00:31:23,090 +أرسلت إليا تستعيره وإيه و أما .. و أما الآخرون و + +263 +00:31:23,090 --> 00:31:29,500 +هم الحنفية فقالوا إنها إيش؟إنها واجبة بدليل قوله + +264 +00:31:29,500 --> 00:31:34,920 +تعالى فويل للمصلينة فإيه؟ فلولا أن العارية واجبة + +265 +00:31:34,920 --> 00:31:41,440 +لما توعد الله تعالى من يمنعها بواد في جهنم أو + +266 +00:31:41,440 --> 00:31:47,640 +بالويل وهو وعيد وتهديد فلا وعيد ولا تهديد إلا على + +267 +00:31:47,640 --> 00:31:52,280 +ترك واجب أو فعل محرم وكذلك + +268 +00:31:54,330 --> 00:31:59,550 +من حديث جابر ابن عبد الله قال ما من صاحب إبل ولا + +269 +00:31:59,550 --> 00:32:05,890 +بقر ولا غنم لا يؤدي حقها إلا أقعد لها يوم القيامة + +270 +00:32:05,890 --> 00:32:12,670 +الحديث قالوا وما حقها يا رسول الله؟ قال ماذا؟ + +271 +00:32:14,380 --> 00:32:23,840 +إطراق فحلها وإعارة دلوها ومنيحتها وحلبها على الماء + +272 +00:32:23,840 --> 00:32:31,000 +وحمل عليها في سبيل الله فهذا أيه؟ فهذا بيّن أن في + +273 +00:32:31,000 --> 00:32:36,990 +ذلك عقوبةعلى من ايه من ترك هذا فلو لأن العرية + +274 +00:32:36,990 --> 00:32:42,350 +تواجبة لإيه؟ لكن احنا بنقول هذا على سبيل الزجر + +275 +00:32:42,350 --> 00:32:49,770 +ليبقى الخير متداولا بين المسلمين وما أكثر صياغي + +276 +00:32:49,770 --> 00:32:56,170 +الشارع الحكيم الذي قصد منها الزجر مثل قولهسباب + +277 +00:32:56,170 --> 00:33:02,530 +المسلم فسوق وقتاله كفر، الآن إذا تشاجرت امرأتان، + +278 +00:33:02,530 --> 00:33:12,450 +هل الاشتجار بينهما هو ردة لهم وكفر؟لا لكنه قاله + +279 +00:33:12,450 --> 00:33:17,670 +على سبيل الزجر وأن هذا شعبة من شعبي الكفار فإن + +280 +00:33:17,670 --> 00:33:22,890 +الكفار هم الذين يتجرؤون على قتال المسلمين أسأل + +281 +00:33:22,890 --> 00:33:28,090 +الله تعالى أن يبارك فيكن وأن يجزيكن خير الجزاء + +282 +00:33:28,090 --> 00:33:33,490 +نختم المجلس سبحانك اللهم وبحمدك شدوا أن لا إله إلا + +283 +00:33:33,490 --> 00:33:36,650 +أنت استغفرك وأتوب إليك + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/m4GZMvQJjAo_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/m4GZMvQJjAo_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..f6fa0e123aa9a6be788d91cbae5821c662e99cc1 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/m4GZMvQJjAo_postprocess.srt @@ -0,0 +1,1240 @@ +1 +00:00:20,910 --> 00:00:25,430 +إن الحمد لله نحمده + +2 +00:00:25,430 --> 00:00:30,990 +و نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا + +3 +00:00:30,990 --> 00:00:37,800 +وسيئات أعمالنامن يهديه الله فلا مضل له ومن يضلل + +4 +00:00:37,800 --> 00:00:43,880 +فلا هادي له وأشهد أن لا إله إلا الله وحده لا شريك + +5 +00:00:43,880 --> 00:00:51,360 +له وأشهد أن محمدا عبده ورسوله وبعد الرقم الثالث من + +6 +00:00:51,360 --> 00:00:54,460 +أركاني العالية هو المستعار + +7 +00:00:57,640 --> 00:01:05,200 +وهو كله مملوك يصح الانتفاع به مع بقاء عينه من + +8 +00:01:05,200 --> 00:01:13,820 +حيوان وغيره ولا يصح فيما لا ينتفع به مع بقاء عينه + +9 +00:01:13,820 --> 00:01:17,060 +كالمأكلات + +10 +00:01:17,060 --> 00:01:26,960 +لاختصاصها أي العارية بالمنافع دون الرقاب + +11 +00:01:29,770 --> 00:01:37,970 +والمأكلات لاتدرك منافعها إلا باستهلاك أعينها معنى + +12 +00:01:37,970 --> 00:01:48,650 +هذا أن الشيء المعار لابد أن يكون مما يصح الانتفاع + +13 +00:01:48,650 --> 00:01:58,440 +به مع بقاء عينه هذا شرط مهم جدا في الشيء المعارأن + +14 +00:01:58,440 --> 00:02:07,020 +يكون مما ينتفع به مع بقاء عينه سواء + +15 +00:02:07,020 --> 00:02:18,600 +كان الشيء المعارو حيوانا او كان جمادا فيخرج + +16 +00:02:18,600 --> 00:02:27,450 +بهذا القيدالأشياء التي لا ينتفع بها إلا باستهلاك + +17 +00:02:27,450 --> 00:02:35,030 +أعيانها كالطعام مثلا والشراب فلا يمكن أن تدرك + +18 +00:02:35,030 --> 00:02:43,370 +منافعها مع بقاء أعيانهالا يمكن لو وضعنا طبقا من + +19 +00:02:43,370 --> 00:02:51,310 +الفاكهة أمام نواظرنا وأخذنا نتأمله بقصد الشبع أو + +20 +00:02:51,310 --> 00:02:57,770 +أن يقام بالنظر صلبنا فهذا لا يمكن أن يحصل لو بقينا + +21 +00:02:57,770 --> 00:03:08,250 +ننظر إليه ربما اشتد يعنيجوعنا واشتدت حاجتنا يعني + +22 +00:03:08,250 --> 00:03:15,550 +له ولذلك لا يمكن أن ندرك منافع هذه الفاكهة إلا إذا + +23 +00:03:15,550 --> 00:03:21,810 +استهلكناها إلا إذا أكلناها وبأكلها يحصل استهلاكها + +24 +00:03:21,810 --> 00:03:31,090 +أليس كذلك؟ قالوا وكذلك الشموع فإن الشموع يعني درجة + +25 +00:03:32,670 --> 00:03:38,330 +استعمالها في السراج + +26 +00:03:38,330 --> 00:03:45,150 +فالشمع لا يُأخذ مثلا غالبا للزينة أو ما شابها أبدا + +27 +00:03:45,150 --> 00:03:52,090 +وإنما نقتنيه بالذات نحن الذين في حصار فإننا نلتمسه + +28 +00:03:52,090 --> 00:03:59,450 +ونقتنيه للإضاءة وهذا لا يمكن أن يُدرك إلا باستهلاك + +29 +00:03:59,450 --> 00:04:09,070 +عينهإلا باستهلاك عينه فلا يصلح أن يكون معارن ليش؟ + +30 +00:04:09,070 --> 00:04:16,390 +لأننا لا يمكننا أن نستفيد من منافعه مع بقاء عينه + +31 +00:04:16,390 --> 00:04:23,730 +لا ندرك منافعه إلا باستهلاكه قال المصنف رحمه الله + +32 +00:04:23,730 --> 00:04:32,890 +والمستعار كونه منتفع به مع بقاء عينهوتجوز إعارة + +33 +00:04:32,890 --> 00:04:39,670 +جارية لخدمة امرأة أو محرم ويكره إعارة عبد مسلم + +34 +00:04:39,670 --> 00:04:45,190 +لكافر وشرط + +35 +00:04:45,190 --> 00:04:54,050 +المستعار كونه منتفعا به فلا يعار ما لا ينفع + +36 +00:04:54,050 --> 00:04:58,430 +كالحمار الزمن هذا ما شرحنا احنا قبل الهجم تماما + +37 +00:04:59,780 --> 00:05:07,820 +وشرط المستعار كونه منتفعا به فلا يعار ما لا ينتفع + +38 +00:05:07,820 --> 00:05:15,850 +يعني ما لا ينتفع به كالحماري الزمن عادةالحمار لا + +39 +00:05:15,850 --> 00:05:22,790 +يستعمل .. لا يستعمل إلا لحمل الأثقال و لحمل المتاع + +40 +00:05:22,790 --> 00:05:33,670 +أو جره فإذا كان الحمار مريضا سقيما، ضعيفا، هزيلا، + +41 +00:05:33,670 --> 00:05:42,530 +لا يستطيع أن يحمل شيئا أو يجره إذا فيما تداوله وهو + +42 +00:05:42,530 --> 00:05:50,680 +لا ينفعو سيما أنه لا يأكل لحمه ولذلك قالوا بأن + +43 +00:05:50,680 --> 00:05:58,860 +الحمار الزمن لما قعدت أو تجرد عن المنفعة لما قعدت + +44 +00:05:58,860 --> 00:06:05,860 +منفعته أو تجرد عن المنفعة فإنه لا تصح إعارته + +45 +00:06:05,860 --> 00:06:14,060 +وقالوا كلاما طيبا وأما ماتوقع نفعه في المستقبل + +46 +00:06:14,060 --> 00:06:23,100 +كالجحش الصغير فالذي يظهر فيه أن العارية إن كانت + +47 +00:06:23,100 --> 00:06:31,460 +مطلقة أو مؤقتة بزمن يمكن الانتفاع به فيه صحت وإن + +48 +00:06:31,460 --> 00:06:40,690 +لا فلا كلام في غاية النفسمثلا لو قلنا الجحش الصغير + +49 +00:06:40,690 --> 00:06:52,190 +فالجحش هو ولد الحمار وهو في أول أيامه وهذا كالحمار + +50 +00:06:52,190 --> 00:07:03,400 +الزمن فإنه لا يقدر على حمل المتاع ولا على جرههفما + +51 +00:07:03,400 --> 00:07:10,400 +حكموا استعارته يا ترى قالوا ينظروا فإن استعيرة + +52 +00:07:10,400 --> 00:07:13,860 +لأيام لأيام + +53 +00:07:15,270 --> 00:07:25,010 +يعني قليلة لا يقوى فيها على حمل المتاع وجره عندئذ + +54 +00:07:25,010 --> 00:07:33,050 +لا تصح إعارته .. لا تصح إعارته لكن مثلا لو أعرناه + +55 +00:07:33,050 --> 00:07:38,530 +أو نعم لو أعرناه مدة مدة + +56 +00:07:40,420 --> 00:07:47,000 +يقوى فيها كستة أشهر إلى سنة مثلا أو أكثر من ذلك + +57 +00:07:47,000 --> 00:07:56,470 +فإن الجحش يقوى بستة أشهروإيه ويطيقوا بعد تمام + +58 +00:07:56,470 --> 00:08:05,430 +الستة أشهر أن يحمل على ظهره وأن يركب ظهره وأن يجر + +59 +00:08:05,430 --> 00:08:13,730 +المتاع الذي نريد فإذا كان الأمر كذلك فإننايجوز لنا + +60 +00:08:13,730 --> 00:08:22,890 +أن نستعيره و أن نعيره هذه المدة لأنه يحصل فيها منه + +61 +00:08:22,890 --> 00:08:25,570 +منفعة ثم قال + +62 +00:08:31,580 --> 00:08:37,660 +فانقيل يشترط في الإجارة أن يكون النفع موجود عند + +63 +00:08:37,660 --> 00:08:46,260 +العقد أجيب بأن تلك مقابلة بعيوض وليس هذه كذلك + +64 +00:08:46,260 --> 00:08:55,920 +انقيل بأن أحكام العارية تتساوى + +65 +00:08:55,920 --> 00:09:01,060 +في المعظم الغالب مع أحكام الإجارة مع أحكام الإجارة + +66 +00:09:03,750 --> 00:09:10,270 +والإيجارة لا تصح عقد الإيجارة لا يصح إلا إذا كانت + +67 +00:09:10,270 --> 00:09:19,290 +المنافع .. إلا إذا كانت المنافع يمكن استفاءها من + +68 +00:09:19,290 --> 00:09:27,750 +حين إبرام العقد يعني لا يصح عقد الإيجار إلا إذاإلا + +69 +00:09:27,750 --> 00:09:34,970 +إذا كانت المنافع من العين المؤجرة يصح استيفاؤها + +70 +00:09:34,970 --> 00:09:44,630 +عند العقد عند العقد فلو مثلا انت استأجرت بيتا بعده + +71 +00:09:44,630 --> 00:09:53,270 +لم ايه لم يكتمل بنيانه او لم يبن بعده هل تصح + +72 +00:09:53,270 --> 00:10:00,600 +الإجارة؟هل أجبني؟ لا تصح الإيجار وذلك أن المنافع + +73 +00:10:00,600 --> 00:10:06,940 +غير مقدور على استفائها أو استفائ بعضها عند إبرام + +74 +00:10:06,940 --> 00:10:14,480 +العقد فقال العلماء بشأن العارية فلو قلنا بجواز + +75 +00:10:14,480 --> 00:10:20,680 +إعارة الجحش الصغير فالجحش الصغير حال إيه؟ إبرام + +76 +00:10:20,680 --> 00:10:28,710 +عقد العاريةعامة نافعه غائبةمنافعه غائبة لا نستطيع + +77 +00:10:28,710 --> 00:10:35,050 +أن ننتفع منه حال إبرام عقد العالية فإذا كان عقد + +78 +00:10:35,050 --> 00:10:41,810 +الإجارة باطلة عند عدم وجود وتحقق منافع العين + +79 +00:10:41,810 --> 00:10:49,210 +المؤجرة فكذلك العين المعارة إذا لم تكن منافعها + +80 +00:10:49,210 --> 00:10:55,850 +مهيئة للاستفادة منها حال إبرام العقدفكذلك ايه؟ لا + +81 +00:10:55,850 --> 00:11:05,530 +تصح الإعارة، أجيب عليه بأن تلك مقابلة بعوض، + +82 +00:11:05,530 --> 00:11:14,330 +الإجارة مقابلة بعوض، إيش معنى هذا؟يعني الإجارة .. + +83 +00:11:14,330 --> 00:11:23,110 +الإجارة هي يعني صورة .. صورة من صور البيع لكن + +84 +00:11:23,110 --> 00:11:28,570 +البيع يرد على الأعيان على الأشياء المحسوسة + +85 +00:11:28,570 --> 00:11:36,480 +والإجارة ترد على المنافع .. على المنافعأورد اعتراض + +86 +00:11:36,480 --> 00:11:41,080 +فان قيل يشترط في الإجارة أن يكون النفع موجودا عند + +87 +00:11:41,080 --> 00:11:49,420 +العقد فإيه؟ فكذلك الإعارة كذلك الإعارة أجيب بأن .. + +88 +00:11:49,420 --> 00:11:58,820 +بأنه قياس مع الفارق بأن الإجارة اشترط حصوله وحضور + +89 +00:11:58,820 --> 00:12:06,710 +منافعها عند العقدلأنها من عقود المعاوضة، من عقود + +90 +00:12:06,710 --> 00:12:14,970 +المعاوضة، فإنها قاسيم البيع، والبيع عقد معاوضة، + +91 +00:12:14,970 --> 00:12:20,070 +أحد العاقدين يبذل المبيع، والآخر يبذل الثمن، + +92 +00:12:20,070 --> 00:12:26,960 +والإيجارة كذلكفإن أحد العاقدين يبذل أمن فعة العين + +93 +00:12:26,960 --> 00:12:33,920 +والآخر يبذل مالا ولا كذلك الإعارة فالإعارة من عقود + +94 +00:12:33,920 --> 00:12:42,010 +التيسير والارفاق فإن المعيرة يبذل العينوإيه؟ ويعني + +95 +00:12:42,010 --> 00:12:48,330 +أجره في ذلك على الله سبحانه وتعالى لا يقبل أو لا + +96 +00:12:48,330 --> 00:12:55,990 +يأخذ ع مقابلها عوضا من أيه؟ من المستعير واضح؟ + +97 +00:12:55,990 --> 00:13:03,710 +وبالتالي لما كانت من عقود الإرفاق والتيسير ولا .. + +98 +00:13:03,710 --> 00:13:13,170 +ولاتكون من عقود المعاوضة فيجوز عندئذ تداول العين + +99 +00:13:13,170 --> 00:13:17,010 +المعارة + +100 +00:13:17,010 --> 00:13:25,950 +مدة خلال هذه المدة تحصل المنافع أو تحصل الفوائد + +101 +00:13:25,950 --> 00:13:32,010 +وإن لم تكن الفوائد حاضرة عند إبرام العقد قالوا + +102 +00:13:32,010 --> 00:13:40,050 +كالجحشكالجحش إذا استعير لمدة طويلة يكبر فيها ويقدر + +103 +00:13:40,050 --> 00:13:46,350 +فيها على حمل المتاع وجرعه فعند إذن يجوز استعارته + +104 +00:13:46,350 --> 00:13:54,310 +وإن كانت منافعه غائبة غير حاضرة بعد عند إبرام + +105 +00:13:54,310 --> 00:14:01,720 +العقل واضح الكلام؟ تمامثم قالوا في الشيء المعارض + +106 +00:14:01,720 --> 00:14:07,660 +ويشترط في الانتفاع أن يكون مباحا ويشترط في + +107 +00:14:07,660 --> 00:14:14,120 +الانتفاع أن يكون مباحا لأن ما ينتفع به انتفاعا + +108 +00:14:14,120 --> 00:14:20,000 +محرما كآلات الملاهي فلا تصحوا إعارته + +109 +00:14:24,290 --> 00:14:34,210 +وان تكون منفعة قوية ويشترط في الشيء المعار أن تكون + +110 +00:14:34,210 --> 00:14:41,290 +منفعته منفعة قوية فلا يعار النقدان + +111 +00:14:43,400 --> 00:14:50,340 +فلا يُعار النقدان إذ منفعة التزيين بيهما والضرب + +112 +00:14:50,340 --> 00:14:58,720 +على طبعهما منفعة ضعيفة قل ما تُقصد ومعظم منفعتها + +113 +00:14:58,720 --> 00:15:05,560 +أو منفعتهما في الإنفاق والإخراج أبيّن + +114 +00:15:05,560 --> 00:15:09,580 +هذا صلينا على النبي صلى الله عليه وسلم + +115 +00:15:13,860 --> 00:15:22,480 +من شروط العين المعارة أن تكون منفعتها ذات قيمة ذات + +116 +00:15:22,480 --> 00:15:29,060 +قيمة حتى يعني تشدر + +117 +00:15:29,060 --> 00:15:36,620 +إعارتها وحتى يعني تستحق + +118 +00:15:36,620 --> 00:15:42,850 +أن تُنقل من المعير إلى المستعيرأما إذا كانت + +119 +00:15:42,850 --> 00:15:51,810 +منفعتها تافهة لا تكاد تذكر ولا تكاد يرغب بها عند + +120 +00:15:51,810 --> 00:16:01,930 +العقناء فهذا لا يصح إعارته وذكر مثلا قال كإعارة + +121 +00:16:01,930 --> 00:16:07,870 +النقد من الذهب و الفضة النقود من الذهب و الفضة من + +122 +00:16:07,870 --> 00:16:18,720 +الذهب كدنانير و من الفضة كدراهمقال هذه .. هذه لها + +123 +00:16:18,720 --> 00:16:27,460 +وظيفة ظاهرة لها وظيفة ظاهرة وهي ماذا؟ وهي التداول + +124 +00:16:27,460 --> 00:16:34,440 +بسبيل الإنفاق والإخراج إما شراء أو إجارة أو هبة + +125 +00:16:38,300 --> 00:16:45,300 +أو وصية أو نحو ذلك يعني ممكن الإنسان يهب الآخر + +126 +00:16:45,300 --> 00:16:51,480 +مثلا عشرة دنانير يمكن أن يوصي له بعد ماته بعشرة + +127 +00:16:51,480 --> 00:16:58,560 +دنانير أو أكثر أو أقلوكذلك الدراهم هذا هو أكثر .. + +128 +00:16:58,560 --> 00:17:06,020 +أكثر ما يعني توظف .. توظف له الدنانير والدراهم + +129 +00:17:06,020 --> 00:17:15,440 +مصبوط ولا لأ؟ قال فإذا جاء .. إذا جاء رجل يستعيرها + +130 +00:17:15,440 --> 00:17:22,400 +قال لزينة أو لضربها كأن تكون غير مضروبة فيستعيرها + +131 +00:17:22,400 --> 00:17:23,240 +ليضربها + +132 +00:17:25,460 --> 00:17:29,940 +قال فإن الانتفاع + +133 +00:17:29,940 --> 00:17:38,500 +بغرض الذينة يعني منفعة تكاد تكون حقيرة ليست ذات + +134 +00:17:38,500 --> 00:17:48,950 +بال واضح ولذلك يعني يصرف النظر عنهاثم بعدها قال + +135 +00:17:48,950 --> 00:18:00,270 +استدرك و قال إلا إذا جاء شخص و رأى أنها يعني + +136 +00:18:00,270 --> 00:18:09,430 +يستفاد منها للزينة مثلا يستفاد منها للزينة وهذه + +137 +00:18:09,430 --> 00:18:15,930 +المنفع بالنسبة له يعني ذات قيمة يعني تهمه وتدخل + +138 +00:18:15,930 --> 00:18:28,550 +عليه السرورةحتى نتصورها لو أن مثلا إحدى كنا أخلت + +139 +00:18:28,550 --> 00:18:37,490 +من إيه؟ من البنك أو من التاجر شواكل + +140 +00:18:39,200 --> 00:18:46,920 +يعني حديثة الصنع فما زالت جديدة لم يركبها ولم + +141 +00:18:46,920 --> 00:18:57,180 +يعلوها الغبار و القذر والوسخ ما زالت ذات بريق + +142 +00:18:57,180 --> 00:19:05,360 +ولمعان بيضاء ناصعة البياض كأنها الفضة + +143 +00:19:08,360 --> 00:19:15,640 +فقالت أخرى يا فلانة اعيليني هذه الشواكل اعيليني + +144 +00:19:15,640 --> 00:19:22,420 +هذه الشواكل فلي مثلا دشداشة + +145 +00:19:22,420 --> 00:19:24,660 +ثمينة + +146 +00:19:26,250 --> 00:19:35,630 +و غير محلا بإيه بالخرز ولا إيه فانا يعني بدأ لي أن + +147 +00:19:35,630 --> 00:19:42,750 +ألصق .. أن ألصق هذه الشواكل يعني على هيئة دائرة أو + +148 +00:19:42,750 --> 00:19:49,610 +على هيئة عقد أو ما شابه ذلكحتى ايه؟ حتى افرح بها + +149 +00:19:49,610 --> 00:19:55,750 +في ايه؟ في زفاف أخي او في زفاف نفسها وبعد ذلك + +150 +00:19:55,750 --> 00:20:03,630 +اردها اليك فبدى لهذه المستعيرة يعني وجهة منفعة من + +151 +00:20:03,630 --> 00:20:10,550 +ايه؟ من الشواكل الجديدة عند اذا ندفعها .. ندفعها + +152 +00:20:10,550 --> 00:20:16,710 +اليها ونقول خديو تصحوا الحالة هذه الإعارة و تصحوا + +153 +00:20:16,710 --> 00:20:23,830 +الحالة هذه الإعارة وردت على منفعة وردت على منفعة + +154 +00:20:23,830 --> 00:20:27,110 +وردت على منفعة وردت على منفعة وردت على منفعة وردت + +155 +00:20:27,110 --> 00:20:27,550 +على منفعة وردت على منفعة وردت على منفعة وردت على + +156 +00:20:27,550 --> 00:20:31,070 +منفعة وردت على منفعة وردت على منفعة وردت على منفعة + +157 +00:20:31,070 --> 00:20:35,130 +منفعة وردت على منفعة وردت على منفعة وردت على منفعة + +158 +00:20:35,130 --> 00:20:41,890 +وردت على منفعة وردت على منفعة وردت على منيمكن أن + +159 +00:20:41,890 --> 00:20:51,470 +تحصل عند إنسان عند شخص ما وجهه منفعة مثلا العناق + +160 +00:20:51,470 --> 00:20:58,630 +الصغير ذكره النبي صلى الله عليه وسلم مثلا للقلة + +161 +00:20:58,630 --> 00:21:08,880 +وعدم الاكتراث به عند العقلاءوذلك من حديث ايه من + +162 +00:21:08,880 --> 00:21:16,220 +حديث عمر لما ايه لما منع قوم الزكاة عزم أبو بكر + +163 +00:21:16,220 --> 00:21:22,880 +على قتالهم فجاء عمر يراجعه قال كيف تقاتلون ناس + +164 +00:21:22,880 --> 00:21:30,250 +يقولون لا إله إلا اللهفقال رضي الله عنه والله أعني + +165 +00:21:30,250 --> 00:21:36,030 +أبو بكر أو أعني أبا بكر قال والله لأقاتلن من فرق + +166 +00:21:36,030 --> 00:21:45,050 +بين الصلاة والزكاة والله لو منعوني عناقا وهي + +167 +00:21:45,050 --> 00:21:52,290 +السخلة الصغيرة الصغيرةعناقًا أو قال عقالًا كانوا + +168 +00:21:52,290 --> 00:21:58,650 +يؤدونه إلى رسول الله صلى الله عليه وسلم لقاتلتهم + +169 +00:21:58,650 --> 00:22:06,090 +عليه إذا ذكره أبو بكر على سبيله فمثلًا لو أن + +170 +00:22:06,090 --> 00:22:10,610 +عناقًا ماتت أمه ماتت أمه + +171 +00:22:13,260 --> 00:22:24,760 +فلا يعني وابتلينا بوجوده فأخذ ايه؟ فأخذ يعني يعني + +172 +00:22:24,760 --> 00:22:35,260 +إيش .. إيش صوت ال .. أه ف .. فأخذ ال .. القبل + +173 +00:22:35,260 --> 00:22:40,320 +رغا والإيه؟ رغاء القبل والإيه؟ والغنم + +174 +00:22:42,760 --> 00:22:50,060 +ثغاء .. ماعز اه طيب ثغاء ماعز فأخذ ايه؟ فأخذ يثغو + +175 +00:22:50,060 --> 00:22:58,400 +بصوت أزعج أهل البيت أزعج أهل البيت فإيه؟ فلم يجد + +176 +00:22:58,400 --> 00:23:08,000 +لم يجد مثلا صاحبه بدا إلا أن يأتي له بما يؤنسه من + +177 +00:23:08,000 --> 00:23:15,650 +أيه من أبناء جنسه؟فذهب إلى جاره فلم يجد إلا عنقا + +178 +00:23:15,650 --> 00:23:24,730 +مثله فجاء بالعناق وضمه إلى عنقه بسبيل الاستعارة لا + +179 +00:23:24,730 --> 00:23:33,770 +بسبيل الشراء عندئذ بدت للعناق منفعة أو فائدة + +180 +00:23:33,770 --> 00:23:41,430 +يستعار لأجلهاهى حتى ايه حتى يعني يكبره و ايه و عند + +181 +00:23:41,430 --> 00:23:47,270 +اذن يستطيع الرجل ان يبيعه او يستطيع ان يذبحه و + +182 +00:23:47,270 --> 00:23:54,610 +ينتفع من لحمه اذا لو كان هو في الأصل عند المعظم لا + +183 +00:23:54,610 --> 00:24:00,890 +يتداولوا لإيه لغرض اللحم و هو الغرض الشائع الظاهر + +184 +00:24:01,410 --> 00:24:09,430 +وبدا عند .. عند شخص ان له منفعة يستعار لأجلها فلا + +185 +00:24:09,430 --> 00:24:16,150 +مانع عند إذن .. لا مانع عند إذن من إيش؟ من أن .. + +186 +00:24:16,150 --> 00:24:19,510 +من أن يُعار وبعدها قال + +187 +00:24:35,340 --> 00:24:43,340 +وقوله رحمه الله ويكره كراهة تنزيه إعارة وإجارة عبد + +188 +00:24:43,340 --> 00:24:48,840 +مسلم لكافر ويكره + +189 +00:24:48,840 --> 00:24:58,640 +كراهة تنزيه إعارة وإجارة عبد مسلم لكافر لأن فيها + +190 +00:24:58,640 --> 00:25:07,400 +امتحانا وقيلتحرموا معنى + +191 +00:25:07,400 --> 00:25:17,660 +هذا معنى هذا أن المسلم لا يجوز له أن يعيرة لا يجوز + +192 +00:25:17,660 --> 00:25:23,620 +له أن يعيرة غلامه المسلم لا يجوز أن يعيرة غلامه + +193 +00:25:23,620 --> 00:25:27,760 +المسلم لرجل + +194 +00:25:27,760 --> 00:25:37,170 +كافر لرجل كافروكذلك لا يجوز له أن يؤجره قولنا ما + +195 +00:25:37,170 --> 00:25:49,190 +هو دليلكم؟ قالوا دليلنا أن في ذلك امتحانا واذلالا + +196 +00:25:49,190 --> 00:25:57,940 +للعبد المسلموهذا مناهض لقول ربنا تبارك وتعالى ولن + +197 +00:25:57,940 --> 00:26:05,580 +يجعل الله للكافرين على المؤمنين سبيلاولذلك قالوا + +198 +00:26:05,580 --> 00:26:13,500 +ماذا؟ قالوا يكرهوا وفي ايه؟ وفي قول يحرم فلا يجوز + +199 +00:26:13,500 --> 00:26:21,120 +.. لا يجوز أن نؤجر ولا أن نعير العبد المسلم لرجل + +200 +00:26:21,120 --> 00:26:27,500 +كافر وأقول إن القول بالكرهة .. بكرهة التنزيه يعني + +201 +00:26:27,500 --> 00:26:34,910 +الجوازمع خلاف الأولى والله تعالى أعلمه والأصح وذلك + +202 +00:26:34,910 --> 00:26:42,530 +أن الصحابة في عهد النبي صلى الله عليه وسلم كانوا + +203 +00:26:42,530 --> 00:26:50,210 +قد أجروا أنفسهم لبعض + +204 +00:26:50,210 --> 00:26:57,460 +أهل الكتابومن ذلك علي رضي الله عنه فقد أجر نفسه + +205 +00:26:57,460 --> 00:27:05,260 +لكتابي في نزع الدلاء في نزع الدلاء أظن كل دلو + +206 +00:27:05,260 --> 00:27:13,160 +بتمرة كل دلو بتمرة وإجارة الأشخاص أو إجارة منافع + +207 +00:27:13,160 --> 00:27:18,880 +الأشخاص هي نوع من أنواع الإجارة نوع من أنواع + +208 +00:27:18,880 --> 00:27:25,210 +الإجارةإذا يا بنات الطيبات إذا صحت الإجارة، إذا + +209 +00:27:25,210 --> 00:27:33,190 +صحت الإجارة فلا مانع من إيه؟ من صحة الإعارة شريطة + +210 +00:27:33,190 --> 00:27:41,750 +شريطةأن .. أن لا نسلط الكافر على المسلم ليذله أو + +211 +00:27:41,750 --> 00:27:50,150 +يمتهنه وإنما يعني يسخره في الأشياء المباحة التي + +212 +00:27:50,150 --> 00:28:00,490 +يعني ليس فيها حقارة ولا وضاعة قال ويكره أن يستعير + +213 +00:28:00,490 --> 00:28:08,740 +ويستأجر أحد أبويهيكره للمرء ذكرا أو أنثى أن يستعير + +214 +00:28:08,740 --> 00:28:19,080 +أو يستأجر أحد أبويه وإن على يعني وإن على أي الجد + +215 +00:28:19,080 --> 00:28:28,100 +والجدة للخدمة صيانة لهم عن الإذلال بعدها استدرك + +216 +00:28:28,100 --> 00:28:40,370 +فقال نعمان قصد باستعارته واستئجاره لذلك توقيره فلا + +217 +00:28:40,370 --> 00:28:48,870 +كراهة فيهما فلا كراهة فيهما بل هما مستحبان وأما + +218 +00:28:48,870 --> 00:28:59,170 +إعارة وإجارة الوالد نفسه لولده فليست مكروهتينوإن + +219 +00:28:59,170 --> 00:29:06,130 +كان فيهم إعانة على مكروه أحيانا + +220 +00:29:06,130 --> 00:29:15,450 +.. أحيانا بيكون للإبن يعني مصنع أو يعني شركة كبيرة + +221 +00:29:15,450 --> 00:29:25,100 +وفيها موظفون وعمال فيأتي الأبيأتي الأب فيقحم نفسه + +222 +00:29:25,100 --> 00:29:30,840 +في هذه المصلحة + +223 +00:29:30,840 --> 00:29:40,280 +أو في هذه الورشة أو في هذا المصنع فإذا + +224 +00:29:40,280 --> 00:29:44,460 +كان هذا + +225 +00:29:44,460 --> 00:29:54,900 +باصرار منه فلا مانعوعند إذن يعني يتولى الولد ابنا + +226 +00:29:54,900 --> 00:30:04,400 +أو بنتا إكرام أبيه .. إكرام أبيه وإذا + +227 +00:30:04,400 --> 00:30:13,330 +.. وإذا وجد الإبن أباه يعمل عند الناس ويذلأو لا + +228 +00:30:13,330 --> 00:30:24,810 +يُعطى كامل حقه أو ما يكافئ جهده وخبرته وعرقه فبادر + +229 +00:30:24,810 --> 00:30:31,790 +هذا الإبنفي ايه؟ في استعارة .. في استعارة أبيه أو + +230 +00:30:31,790 --> 00:30:38,590 +استئجار منافع أبيه في مصنع .. في مصنعه لا بقصد .. + +231 +00:30:38,590 --> 00:30:44,730 +لا بقصد الإذلال والإيهانة ولكن يعلم من طبيعة أبيه + +232 +00:30:44,730 --> 00:30:52,950 +أنه عملي ولا يحب أن يقعدأو ربما كان يأنف أن ينفق + +233 +00:30:52,950 --> 00:31:01,370 +عليه فيحب أن يعمل بيده لينفق على نفسه وزوجه فإذا + +234 +00:31:01,370 --> 00:31:07,410 +علم الإبن من إيه هذا من أبيه قال تعالى يا أبتي ثم + +235 +00:31:07,410 --> 00:31:17,400 +يحاولواحريصا أن ينيطى يعني به من المهام ماء ما + +236 +00:31:17,400 --> 00:31:23,780 +تريحه ولا ترهقه من أجل أن يبرر لنفسه أن يعطيه + +237 +00:31:23,780 --> 00:31:29,200 +المال أن يعطيه المال حتى يبقى الوالد قرير العين + +238 +00:31:29,200 --> 00:31:35,100 +ومطمئن الفؤاد بتصير أحيانا هيك أليس كذلك؟ أحيانا + +239 +00:31:35,100 --> 00:31:42,460 +يا بنات الإبن بيشتري قطعة أرضفالوالد يبادر مباشرة + +240 +00:31:42,460 --> 00:31:47,940 +بإيه بقلبها لأن الإبن غالبا لا يكون متفرغا فيبادر + +241 +00:31:47,940 --> 00:31:53,780 +الأب باستصلاح هذا .. هذه الأرض لإبنه بيبدأ يقلبها + +242 +00:31:53,780 --> 00:31:59,500 +ثم يبدرها و .. و إيه و يغرس فيها غراسة من الأشجار + +243 +00:31:59,500 --> 00:32:05,260 +المثمرة إلى غير ذلك فمن اللائق عند إذن .. من + +244 +00:32:05,260 --> 00:32:12,270 +اللائق عند إذن أن يكريمهأنيو كريمه ابنهأن يكرمه + +245 +00:32:12,270 --> 00:32:19,330 +ابنه ولو لم يكرمه وكان مثلا الأب مضموما إلى نفقة + +246 +00:32:19,330 --> 00:32:24,730 +ابنه فهذا يكون بمنزلة الإعارة يعني الأب أعار نفسه + +247 +00:32:24,730 --> 00:32:31,310 +أعار نفسه لإيه لمصلحة إيه لمصلحة ابنه في استصلاح + +248 +00:32:31,310 --> 00:32:36,550 +أرضه وما شاء ذلك طبعا أنا آثرت أن أذكر نماذج من + +249 +00:32:36,550 --> 00:32:42,930 +الواقع حتى لا يستهجنحتى لا يستهجن ونقول كيف أنه + 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نهان عن صيدي .. عن + +262 +00:34:16,140 --> 00:34:23,070 +صيدي ال .. ايه؟ الحرموعن إيه؟ وعن الصيد ونحن حرم + +263 +00:34:23,070 --> 00:34:29,470 +واضح الكلام فالواجب في حق هذا الصيد أن يطلق صراحه + +264 +00:34:29,470 --> 00:34:40,190 +وبالتالي إذا علمالمحرم أن هذا المصيد قد صيد في + +265 +00:34:40,190 --> 00:34:48,610 +حدود الحرام فلا يجوز أبدا استئجاره ولا يجوز أبدا + +266 +00:34:48,610 --> 00:34:56,790 +كذلك استعارته ثم + +267 +00:34:56,790 --> 00:35:04,430 +قال بعدهاولو قال أعرني ذابة فقال أدخل الدارة فخذ + +268 +00:35:04,430 --> 00:35:10,670 +ما أردت صحة الإعارة فإنه لا يشترط تعيين المستعار + +269 +00:35:10,670 --> 00:35:17,440 +عند الإعارةوخالفت الإعارة بذلك الإجارة بأنها + +270 +00:35:17,440 --> 00:35:24,160 +معاوضة والغرر لا يحتمل فيها يعني مثلا بالفعل عندنا + +271 +00:35:24,160 --> 00:35:29,540 +مثلا عشر شقق في هذه العمارة السكنية أقول أعرتك شقة + +272 +00:35:29,540 --> 00:35:36,140 +من هذه الشقق بكذا دون أن نعينها لا يصحليشلأن + +273 +00:35:36,140 --> 00:35:41,460 +الجهالة في العين المؤجرة تفسد العقدة كالجهالة في + +274 +00:35:41,460 --> 00:35:48,380 +المبيع لأن الإجارة بيع ولا كذلك في إيش في العارية + +275 +00:35:48,380 --> 00:35:58,180 +ليش لأنها عقد إرفاق بالمجان فسواء قصدت منها أوهنها + +276 +00:35:58,180 --> 00:36:06,980 +وأقلها قيمة أو أوسطها وأعلاهايعني هذا ما أريده، + +277 +00:36:06,980 --> 00:36:11,620 +هذا ما أريده، ابتقبل به حياك الله، ما ابتقبل به + +278 +00:36:11,620 --> 00:36:17,980 +يعني فنحن يعني لن .. لن نجبرك و ذلك أننا لا نأخذ + +279 +00:36:17,980 --> 00:36:23,220 +في مقابل شقةنا عوضا، واضح الكلام؟ ايه نعم؟ + +280 +00:36:27,540 --> 00:36:33,540 +بعدها قال ويحرم إعارة السلاح والخين للحربي + +281 +00:36:33,540 --> 00:36:42,440 +والمصحفي وما في معناه للكافر وإعارة الصيد للمحرم، + +282 +00:36:42,440 --> 00:36:49,780 +هذا كلام كتير نفيسلا يجوز أن نعيره سلاحا لحربي + +283 +00:36:49,780 --> 00:36:55,860 +الحربي من ينتمي إلى دار الحرب فلا يجوز أن نعيره + +284 +00:36:55,860 --> 00:37:02,220 +سلاحا ليش؟ لأنه حربي وسمي حربي بالنسبة لعلاقته + +285 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1119.2, "end": 1145.36, "text": "يعني حديثة الصنع فما زالت جديدة لم يركبها ولم يعلوها الغبار و القذر والوسخ ما زالت ذات بريق ولمعان بيضاء ناصعة البياض كأنها الفضة", "tokens": [40228, 22653, 11331, 16254, 12984, 3660, 31767, 1863, 3615, 6156, 15042, 30767, 6027, 2655, 10874, 16254, 41891, 32767, 7251, 31747, 3555, 11296, 4032, 19528, 37495, 1211, 2407, 11296, 6024, 118, 3555, 9640, 4032, 25062, 8848, 2288, 16070, 41779, 9778, 19446, 30767, 6027, 2655, 29910, 9307, 4724, 16572, 4587, 4032, 19528, 3615, 7649, 4724, 1829, 11242, 16606, 8717, 33546, 27884, 2423, 21292, 46958, 9122, 33456, 11296, 27188, 11242, 3660], "avg_logprob": -0.11730072636535202, "compression_ratio": 1.6433566433566433, "no_speech_prob": 0.0, "words": [{"start": 1119.2, "end": 1119.82, "word": "يعني", "probability": 0.91455078125}, {"start": 1119.82, "end": 1121.36, "word": " حديثة", "probability": 0.972412109375}, {"start": 1121.36, "end": 1122.4, "word": " الصنع", "probability": 0.89306640625}, {"start": 1122.4, 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كراهة تنزيه إعارة وإجارة عبد مسلم لكافر لأن فيها امتحانا وقيل", "tokens": [2407, 39648, 3224, 12602, 35571, 3224, 21984, 4032, 1829, 37983, 3224, 9122, 23557, 3224, 3660, 6055, 1863, 11622, 1829, 3224, 11933, 3615, 9640, 3660, 4032, 28814, 7435, 9640, 3660, 6225, 44510, 47524, 19528, 5296, 4117, 31845, 2288, 4032, 1829, 37983, 3224, 9122, 23557, 3224, 3660, 6055, 1863, 11622, 1829, 3224, 11933, 3615, 9640, 3660, 4032, 28814, 7435, 9640, 3660, 6225, 44510, 47524, 19528, 5296, 4117, 31845, 2288, 5296, 33456, 8978, 11296, 1975, 2304, 2655, 5016, 7649, 995, 4032, 4587, 26895], "avg_logprob": -0.06684028072121703, "compression_ratio": 2.165137614678899, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 1475.34, "end": 1476.74, "word": "وقوله", "probability": 0.7093098958333334}, {"start": 1476.74, "end": 1477.42, "word": " رحمه", "probability": 0.9645182291666666}, {"start": 1477.42, "end": 1477.84, "word": " الله", "probability": 0.96728515625}, {"start": 1477.84, "end": 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المسلم", "probability": 0.9674479166666666}, {"start": 1513.68, "end": 1514.0, "word": " لا", "probability": 0.85498046875}, {"start": 1514.0, "end": 1514.7, "word": " يجوز", "probability": 0.986328125}, {"start": 1514.7, "end": 1515.04, "word": " له", "probability": 0.9375}, {"start": 1515.04, "end": 1515.48, "word": " أن", "probability": 0.77392578125}, {"start": 1515.48, "end": 1516.1, "word": " يعيرة", "probability": 0.76416015625}, {"start": 1516.1, "end": 1517.08, "word": " لا", "probability": 0.6015625}, {"start": 1517.08, "end": 1517.66, "word": " يجوز", "probability": 0.9952392578125}, {"start": 1517.66, "end": 1517.92, "word": " له", "probability": 0.95703125}, {"start": 1517.92, "end": 1518.28, "word": " أن", "probability": 0.94140625}, {"start": 1518.28, "end": 1518.84, "word": " يعيرة", "probability": 0.981201171875}, {"start": 1518.84, "end": 1519.76, "word": " غلامه", "probability": 0.9471028645833334}, {"start": 1519.76, "end": 1520.48, "word": " المسلم", "probability": 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دليلنا أن في ذلك امتحانا واذلالا للعبد المسلم", "tokens": [2407, 4117, 8848, 23275, 20193, 7251, 7435, 2407, 11622, 46740, 14739, 7251, 33604, 7435, 2288, 3224, 12174, 12610, 8315, 19446, 31439, 11778, 20292, 23275, 2304, 22807, 50239, 14407, 11778, 20292, 1211, 8315, 14739, 8978, 29910, 23275, 1975, 2304, 2655, 5016, 7649, 995, 4032, 45636, 1211, 6027, 995, 24976, 3615, 44510, 9673, 3794, 19528], "avg_logprob": -0.13888888364588772, "compression_ratio": 1.543859649122807, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 1532.23, "end": 1533.21, "word": "وكذلك", "probability": 0.9022216796875}, {"start": 1533.21, "end": 1533.53, "word": " لا", "probability": 0.81201171875}, {"start": 1533.53, "end": 1534.17, "word": " يجوز", "probability": 0.991943359375}, {"start": 1534.17, "end": 1534.53, "word": " له", "probability": 0.93359375}, {"start": 1534.53, "end": 1534.85, "word": " أن", "probability": 0.802734375}, {"start": 1534.85, "end": 1535.95, "word": " يؤجره", 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المحرم هل يجوز له أن يصيد فلو عاند فصاد ثم أعار الصيد لحلال", "tokens": [10721, 1829, 8717, 25957, 6156, 28814, 1863, 44713, 3615, 9640, 9673, 5016, 2288, 2304, 31767, 25708, 6156, 2655, 46538, 8978, 7251, 3215, 3224, 48812, 27842, 25724, 11622, 16606, 24976, 3224, 37279, 6027, 7578, 16070, 4587, 32640, 3660, 32767, 6027, 4117, 3224, 35525, 2407, 44713, 3615, 9640, 11331, 1211, 6027, 9154, 3714, 5016, 2288, 2304, 6156, 2655, 46538, 8978, 7251, 3215, 3224, 32767, 7251, 11242, 27842, 3224, 46740, 9673, 5016, 2288, 2304, 8032, 1211, 7251, 7435, 2407, 11622, 46740, 14739, 7251, 9381, 25708, 6156, 1211, 2407, 6225, 7649, 3215, 6156, 9381, 18513, 38637, 2304, 5551, 3615, 9640, 31767, 25708, 5296, 5016, 1211, 6027], "avg_logprob": -0.07076759448329221, "compression_ratio": 1.9880952380952381, "no_speech_prob": 2.384185791015625e-07, "words": [{"start": 2297.85, "end": 2298.15, "word": "أي", "probability": 0.909423828125}, {"start": 2298.15, "end": 2298.75, "word": " نعم", "probability": 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--> 00:00:30,990 +و نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا + +3 +00:00:30,990 --> 00:00:37,800 +وسيئات أعمالنامن يهديه الله فلا مضل له ومن يضلل + +4 +00:00:37,800 --> 00:00:43,880 +فلا هادي له وأشهد أن لا إله إلا الله وحده لا شريك + +5 +00:00:43,880 --> 00:00:51,360 +له وأشهد أن محمدا عبده ورسوله وبعد الرقم الثالث من + +6 +00:00:51,360 --> 00:00:54,460 +أركاني العالية هو المستعار + +7 +00:00:57,640 --> 00:01:05,200 +وهو كله مملوك يصح الانتفاع به مع بقاء عينه من + +8 +00:01:05,200 --> 00:01:13,820 +حيوان وغيره ولا يصح فيما لا ينتفع به مع بقاء عينه + +9 +00:01:13,820 --> 00:01:17,060 +كالمأكلات + +10 +00:01:17,060 --> 00:01:26,960 +لاختصاصها أي العارية بالمنافع دون الرقاب + +11 +00:01:29,770 --> 00:01:37,970 +والمأكلات لاتدرك منافعها إلا باستهلاك أعينها معنى + +12 +00:01:37,970 --> 00:01:48,650 +هذا أن الشيء المعار لابد أن يكون مما يصح الانتفاع + +13 +00:01:48,650 --> 00:01:58,440 +به مع بقاء عينه هذا شرط مهم جدا في الشيء المعارأن + +14 +00:01:58,440 --> 00:02:07,020 +يكون مما ينتفع به مع بقاء عينه سواء + +15 +00:02:07,020 --> 00:02:18,600 +كان الشيء المعارو حيوانا او كان جمادا فيخرج + +16 +00:02:18,600 --> 00:02:27,450 +بهذا القيدالأشياء التي لا ينتفع بها إلا باستهلاك + +17 +00:02:27,450 --> 00:02:35,030 +أعيانها كالطعام مثلا والشراب فلا يمكن أن تدرك + +18 +00:02:35,030 --> 00:02:43,370 +منافعها مع بقاء أعيانهالا يمكن لو وضعنا طبقا من + +19 +00:02:43,370 --> 00:02:51,310 +الفاكهة أمام نواظرنا وأخذنا نتأمله بقصد الشبع أو + +20 +00:02:51,310 --> 00:02:57,770 +أن يقام بالنظر صلبنا فهذا لا يمكن أن يحصل لو بقينا + +21 +00:02:57,770 --> 00:03:08,250 +ننظر إليه ربما اشتد يعنيجوعنا واشتدت حاجتنا يعني + +22 +00:03:08,250 --> 00:03:15,550 +له ولذلك لا يمكن أن ندرك منافع هذه الفاكهة إلا إذا + +23 +00:03:15,550 --> 00:03:21,810 +استهلكناها إلا إذا أكلناها وبأكلها يحصل استهلاكها + +24 +00:03:21,810 --> 00:03:31,090 +أليس كذلك؟ قالوا وكذلك الشموع فإن الشموع يعني درجة + +25 +00:03:32,670 --> 00:03:38,330 +استعمالها في السراج + +26 +00:03:38,330 --> 00:03:45,150 +فالشمع لا يُأخذ مثلا غالبا للزينة أو ما شابها أبدا + +27 +00:03:45,150 --> 00:03:52,090 +وإنما نقتنيه بالذات نحن الذين في حصار فإننا نلتمسه + +28 +00:03:52,090 --> 00:03:59,450 +ونقتنيه للإضاءة وهذا لا يمكن أن يُدرك إلا باستهلاك + +29 +00:03:59,450 --> 00:04:09,070 +عينهإلا باستهلاك عينه فلا يصلح أن يكون معارن ليش؟ + +30 +00:04:09,070 --> 00:04:16,390 +لأننا لا يمكننا أن نستفيد من منافعه مع بقاء عينه + +31 +00:04:16,390 --> 00:04:23,730 +لا ندرك منافعه إلا باستهلاكه قال المصنف رحمه الله + +32 +00:04:23,730 --> 00:04:32,890 +والمستعار كونه منتفع به مع بقاء عينهوتجوز إعارة + +33 +00:04:32,890 --> 00:04:39,670 +جارية لخدمة امرأة أو محرم ويكره إعارة عبد مسلم + +34 +00:04:39,670 --> 00:04:45,190 +لكافر وشرط + +35 +00:04:45,190 --> 00:04:54,050 +المستعار كونه منتفعا به فلا يعار ما لا ينفع + +36 +00:04:54,050 --> 00:04:58,430 +كالحمار الزمن هذا ما شرحنا احنا قبل الهجم تماما + +37 +00:04:59,780 --> 00:05:07,820 +وشرط المستعار كونه منتفعا به فلا يعار ما لا ينتفع + +38 +00:05:07,820 --> 00:05:15,850 +يعني ما لا ينتفع به كالحماري الزمن عادةالحمار لا + +39 +00:05:15,850 --> 00:05:22,790 +يستعمل .. لا يستعمل إلا لحمل الأثقال و لحمل المتاع + +40 +00:05:22,790 --> 00:05:33,670 +أو جره فإذا كان الحمار مريضا سقيما، ضعيفا، هزيلا، + +41 +00:05:33,670 --> 00:05:42,530 +لا يستطيع أن يحمل شيئا أو يجره إذا فيما تداوله وهو + +42 +00:05:42,530 --> 00:05:50,680 +لا ينفعو سيما أنه لا يأكل لحمه ولذلك قالوا بأن + +43 +00:05:50,680 --> 00:05:58,860 +الحمار الزمن لما قعدت أو تجرد عن المنفعة لما قعدت + +44 +00:05:58,860 --> 00:06:05,860 +منفعته أو تجرد عن المنفعة فإنه لا تصح إعارته + +45 +00:06:05,860 --> 00:06:14,060 +وقالوا كلاما طيبا وأما ماتوقع نفعه في المستقبل + +46 +00:06:14,060 --> 00:06:23,100 +كالجحش الصغير فالذي يظهر فيه أن العارية إن كانت + +47 +00:06:23,100 --> 00:06:31,460 +مطلقة أو مؤقتة بزمن يمكن الانتفاع به فيه صحت وإن + +48 +00:06:31,460 --> 00:06:40,690 +لا فلا كلام في غاية النفسمثلا لو قلنا الجحش الصغير + +49 +00:06:40,690 --> 00:06:52,190 +فالجحش هو ولد الحمار وهو في أول أيامه وهذا كالحمار + +50 +00:06:52,190 --> 00:07:03,400 +الزمن فإنه لا يقدر على حمل المتاع ولا على جرههفما + +51 +00:07:03,400 --> 00:07:10,400 +حكموا استعارته يا ترى قالوا ينظروا فإن استعيرة + +52 +00:07:10,400 --> 00:07:13,860 +لأيام لأيام + +53 +00:07:15,270 --> 00:07:25,010 +يعني قليلة لا يقوى فيها على حمل المتاع وجره عندئذ + +54 +00:07:25,010 --> 00:07:33,050 +لا تصح إعارته .. لا تصح إعارته لكن مثلا لو أعرناه + +55 +00:07:33,050 --> 00:07:38,530 +أو نعم لو أعرناه مدة مدة + +56 +00:07:40,420 --> 00:07:47,000 +يقوى فيها كستة أشهر إلى سنة مثلا أو أكثر من ذلك + +57 +00:07:47,000 --> 00:07:56,470 +فإن الجحش يقوى بستة أشهروإيه ويطيقوا بعد تمام + +58 +00:07:56,470 --> 00:08:05,430 +الستة أشهر أن يحمل على ظهره وأن يركب ظهره وأن يجر + +59 +00:08:05,430 --> 00:08:13,730 +المتاع الذي نريد فإذا كان الأمر كذلك فإننايجوز لنا + +60 +00:08:13,730 --> 00:08:22,890 +أن نستعيره و أن نعيره هذه المدة لأنه يحصل فيها منه + +61 +00:08:22,890 --> 00:08:25,570 +منفعة ثم قال + +62 +00:08:31,580 --> 00:08:37,660 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+00:10:06,940 --> 00:10:14,480 +العقد فقال العلماء بشأن العارية فلو قلنا بجواز + +75 +00:10:14,480 --> 00:10:20,680 +إعارة الجحش الصغير فالجحش الصغير حال إيه؟ إبرام + +76 +00:10:20,680 --> 00:10:28,710 +عقد العاريةعامة نافعه غائبةمنافعه غائبة لا نستطيع + +77 +00:10:28,710 --> 00:10:35,050 +أن ننتفع منه حال إبرام عقد العالية فإذا كان عقد + +78 +00:10:35,050 --> 00:10:41,810 +الإجارة باطلة عند عدم وجود وتحقق منافع العين + +79 +00:10:41,810 --> 00:10:49,210 +المؤجرة فكذلك العين المعارة إذا لم تكن منافعها + +80 +00:10:49,210 --> 00:10:55,850 +مهيئة للاستفادة منها حال إبرام العقدفكذلك ايه؟ لا + +81 +00:10:55,850 --> 00:11:05,530 +تصح الإعارة، أجيب عليه بأن تلك مقابلة بعوض، + +82 +00:11:05,530 --> 00:11:14,330 +الإجارة مقابلة بعوض، إيش معنى هذا؟يعني الإجارة .. + +83 +00:11:14,330 --> 00:11:23,110 +الإجارة هي يعني صورة .. صورة من صور البيع لكن + +84 +00:11:23,110 --> 00:11:28,570 +البيع يرد على الأعيان على الأشياء المحسوسة + +85 +00:11:28,570 --> 00:11:36,480 +والإجارة ترد على المنافع .. على المنافعأورد اعتراض + +86 +00:11:36,480 --> 00:11:41,080 +فان قيل يشترط في الإجارة أن يكون النفع موجودا عند + +87 +00:11:41,080 --> 00:11:49,420 +العقد فإيه؟ فكذلك الإعارة كذلك الإعارة أجيب بأن .. + +88 +00:11:49,420 --> 00:11:58,820 +بأنه قياس مع الفارق بأن الإجارة اشترط حصوله وحضور + +89 +00:11:58,820 --> 00:12:06,710 +منافعها عند العقدلأنها من عقود المعاوضة، من عقود + +90 +00:12:06,710 --> 00:12:14,970 +المعاوضة، فإنها قاسيم البيع، والبيع عقد معاوضة، + +91 +00:12:14,970 --> 00:12:20,070 +أحد العاقدين يبذل المبيع، والآخر يبذل الثمن، + +92 +00:12:20,070 --> 00:12:26,960 +والإيجارة كذلكفإن أحد العاقدين يبذل أمن فعة العين + +93 +00:12:26,960 --> 00:12:33,920 +والآخر يبذل مالا ولا كذلك الإعارة فالإعارة من عقود + +94 +00:12:33,920 --> 00:12:42,010 +التيسير والارفاق فإن المعيرة يبذل العينوإيه؟ ويعني + +95 +00:12:42,010 --> 00:12:48,330 +أجره في ذلك على الله سبحانه وتعالى لا يقبل أو لا + +96 +00:12:48,330 --> 00:12:55,990 +يأخذ ع مقابلها عوضا من أيه؟ من المستعير واضح؟ + +97 +00:12:55,990 --> 00:13:03,710 +وبالتالي لما كانت من عقود الإرفاق والتيسير ولا .. + +98 +00:13:03,710 --> 00:13:13,170 +ولاتكون من عقود المعاوضة فيجوز عندئذ تداول العين + +99 +00:13:13,170 --> 00:13:17,010 +المعارة + +100 +00:13:17,010 --> 00:13:25,950 +مدة خلال هذه المدة تحصل المنافع أو تحصل الفوائد + +101 +00:13:25,950 --> 00:13:32,010 +وإن لم تكن الفوائد حاضرة عند إبرام العقد قالوا + +102 +00:13:32,010 --> 00:13:40,050 +كالجحشكالجحش إذا استعير لمدة طويلة يكبر فيها ويقدر + +103 +00:13:40,050 --> 00:13:46,350 +فيها على حمل المتاع وجرعه فعند إذن يجوز استعارته + +104 +00:13:46,350 --> 00:13:54,310 +وإن كانت منافعه غائبة غير حاضرة بعد عند إبرام + +105 +00:13:54,310 --> 00:14:01,720 +العقل واضح الكلام؟ تمامثم قالوا في الشيء المعارض + +106 +00:14:01,720 --> 00:14:07,660 +ويشترط في الانتفاع أن يكون مباحا ويشترط في + +107 +00:14:07,660 --> 00:14:14,120 +الانتفاع أن يكون مباحا لأن ما ينتفع به انتفاعا + +108 +00:14:14,120 --> 00:14:20,000 +محرما كآلات الملاهي فلا تصحوا إعارته + +109 +00:14:24,290 --> 00:14:34,210 +وان تكون منفعة قوية ويشترط في الشيء المعار أن تكون + +110 +00:14:34,210 --> 00:14:41,290 +منفعته منفعة قوية فلا يعار النقدان + +111 +00:14:43,400 --> 00:14:50,340 +فلا يُعار النقدان إذ منفعة التزيين بيهما والضرب + +112 +00:14:50,340 --> 00:14:58,720 +على طبعهما منفعة ضعيفة قل ما تُقصد ومعظم منفعتها + +113 +00:14:58,720 --> 00:15:05,560 +أو منفعتهما في الإنفاق والإخراج أبيّن + +114 +00:15:05,560 --> 00:15:09,580 +هذا صلينا على النبي صلى الله عليه وسلم + +115 +00:15:13,860 --> 00:15:22,480 +من شروط العين المعارة أن تكون منفعتها ذات قيمة ذات + +116 +00:15:22,480 --> 00:15:29,060 +قيمة حتى يعني تشدر + +117 +00:15:29,060 --> 00:15:36,620 +إعارتها وحتى يعني تستحق + +118 +00:15:36,620 --> 00:15:42,850 +أن تُنقل من المعير إلى المستعيرأما إذا كانت + +119 +00:15:42,850 --> 00:15:51,810 +منفعتها تافهة لا تكاد تذكر ولا تكاد يرغب بها عند + +120 +00:15:51,810 --> 00:16:01,930 +العقناء فهذا لا يصح إعارته وذكر مثلا قال كإعارة + +121 +00:16:01,930 --> 00:16:07,870 +النقد من الذهب و الفضة النقود من الذهب و الفضة من + +122 +00:16:07,870 --> 00:16:18,720 +الذهب كدنانير و من الفضة كدراهمقال هذه .. هذه لها + +123 +00:16:18,720 --> 00:16:27,460 +وظيفة ظاهرة لها وظيفة ظاهرة وهي ماذا؟ وهي التداول + +124 +00:16:27,460 --> 00:16:34,440 +بسبيل الإنفاق والإخراج إما شراء أو إجارة أو هبة + +125 +00:16:38,300 --> 00:16:45,300 +أو وصية أو نحو ذلك يعني ممكن الإنسان يهب الآخر + +126 +00:16:45,300 --> 00:16:51,480 +مثلا عشرة دنانير يمكن أن يوصي له بعد ماته بعشرة + +127 +00:16:51,480 --> 00:16:58,560 +دنانير أو أكثر أو أقلوكذلك الدراهم هذا هو أكثر .. + +128 +00:16:58,560 --> 00:17:06,020 +أكثر ما يعني توظف .. توظف له الدنانير والدراهم + +129 +00:17:06,020 --> 00:17:15,440 +مصبوط ولا لأ؟ قال فإذا جاء .. إذا جاء رجل يستعيرها + +130 +00:17:15,440 --> 00:17:22,400 +قال لزينة أو لضربها كأن تكون غير مضروبة فيستعيرها + +131 +00:17:22,400 --> 00:17:23,240 +ليضربها + +132 +00:17:25,460 --> 00:17:29,940 +قال فإن الانتفاع + +133 +00:17:29,940 --> 00:17:38,500 +بغرض الذينة يعني منفعة تكاد تكون حقيرة ليست ذات + +134 +00:17:38,500 --> 00:17:48,950 +بال واضح ولذلك يعني يصرف النظر عنهاثم بعدها قال + +135 +00:17:48,950 --> 00:18:00,270 +استدرك و قال إلا إذا جاء شخص و رأى أنها يعني + +136 +00:18:00,270 --> 00:18:09,430 +يستفاد منها للزينة مثلا يستفاد منها للزينة وهذه + +137 +00:18:09,430 --> 00:18:15,930 +المنفع بالنسبة له يعني ذات قيمة يعني تهمه وتدخل + +138 +00:18:15,930 --> 00:18:28,550 +عليه السرورةحتى نتصورها لو أن مثلا إحدى كنا أخلت + +139 +00:18:28,550 --> 00:18:37,490 +من إيه؟ من البنك أو من التاجر شواكل + +140 +00:18:39,200 --> 00:18:46,920 +يعني حديثة الصنع فما زالت جديدة لم يركبها ولم + +141 +00:18:46,920 --> 00:18:57,180 +يعلوها الغبار و القذر والوسخ ما زالت ذات بريق + +142 +00:18:57,180 --> 00:19:05,360 +ولمعان بيضاء ناصعة البياض كأنها الفضة + +143 +00:19:08,360 --> 00:19:15,640 +فقالت أخرى يا فلانة اعيليني هذه الشواكل اعيليني + +144 +00:19:15,640 --> 00:19:22,420 +هذه الشواكل فلي مثلا دشداشة + +145 +00:19:22,420 --> 00:19:24,660 +ثمينة + +146 +00:19:26,250 --> 00:19:35,630 +و غير محلا بإيه بالخرز ولا إيه فانا يعني بدأ لي أن + +147 +00:19:35,630 --> 00:19:42,750 +ألصق .. أن ألصق هذه الشواكل يعني على هيئة دائرة أو + +148 +00:19:42,750 --> 00:19:49,610 +على هيئة عقد أو ما شابه ذلكحتى ايه؟ حتى افرح بها + +149 +00:19:49,610 --> 00:19:55,750 +في ايه؟ في زفاف أخي او في زفاف نفسها وبعد ذلك + +150 +00:19:55,750 --> 00:20:03,630 +اردها اليك فبدى لهذه المستعيرة يعني وجهة منفعة من + +151 +00:20:03,630 --> 00:20:10,550 +ايه؟ من الشواكل الجديدة عند اذا ندفعها .. ندفعها + +152 +00:20:10,550 --> 00:20:16,710 +اليها ونقول خديو تصحوا الحالة هذه الإعارة و تصحوا + +153 +00:20:16,710 --> 00:20:23,830 +الحالة هذه الإعارة وردت على منفعة وردت على منفعة + +154 +00:20:23,830 --> 00:20:27,110 +وردت على منفعة وردت على منفعة وردت على منفعة وردت + +155 +00:20:27,110 --> 00:20:27,550 +على منفعة وردت على منفعة وردت على منفعة وردت على + +156 +00:20:27,550 --> 00:20:31,070 +منفعة وردت على منفعة وردت على منفعة وردت على منفعة + +157 +00:20:31,070 --> 00:20:31,070 +وردت على منفعة وردت على منفعة وردت على منفعة وردت + +158 +00:20:31,070 --> 00:20:31,070 +على منفعة وردت على منفعة وردت على منفعة وردت على + +159 +00:20:31,070 --> 00:20:35,130 +منفعة وردت على منفعة وردت على منفعة وردت على منفعة + +160 +00:20:35,130 --> 00:20:41,890 +وردت على منفعة وردت على منفعة وردت على منيمكن أن + +161 +00:20:41,890 --> 00:20:51,470 +تحصل عند إنسان عند شخص ما وجهه منفعة مثلا العناق + +162 +00:20:51,470 --> 00:20:58,630 +الصغير ذكره النبي صلى الله عليه وسلم مثلا للقلة + +163 +00:20:58,630 --> 00:21:08,880 +وعدم الاكتراث به عند العقلاءوذلك من حديث ايه من + +164 +00:21:08,880 --> 00:21:16,220 +حديث عمر لما ايه لما منع قوم الزكاة عزم أبو بكر + +165 +00:21:16,220 --> 00:21:22,880 +على قتالهم فجاء عمر يراجعه قال كيف تقاتلون ناس + +166 +00:21:22,880 --> 00:21:30,250 +يقولون لا إله إلا اللهفقال رضي الله عنه والله أعني + +167 +00:21:30,250 --> 00:21:36,030 +أبو بكر أو أعني أبا بكر قال والله لأقاتلن من فرق + +168 +00:21:36,030 --> 00:21:45,050 +بين الصلاة والزكاة والله لو منعوني عناقا وهي + +169 +00:21:45,050 --> 00:21:52,290 +السخلة الصغيرة الصغيرةعناقًا أو قال عقالًا كانوا + +170 +00:21:52,290 --> 00:21:58,650 +يؤدونه إلى رسول الله صلى الله عليه وسلم لقاتلتهم + +171 +00:21:58,650 --> 00:22:06,090 +عليه إذا ذكره أبو بكر على سبيله فمثلًا لو أن + +172 +00:22:06,090 --> 00:22:10,610 +عناقًا ماتت أمه ماتت أمه + +173 +00:22:13,260 --> 00:22:24,760 +فلا يعني وابتلينا بوجوده فأخذ ايه؟ فأخذ يعني يعني + +174 +00:22:24,760 --> 00:22:35,260 +إيش .. إيش صوت ال .. أه ف .. فأخذ ال .. القبل + +175 +00:22:35,260 --> 00:22:40,320 +رغا والإيه؟ رغاء القبل والإيه؟ والغنم + +176 +00:22:42,760 --> 00:22:50,060 +ثغاء .. ماعز اه طيب ثغاء ماعز فأخذ ايه؟ فأخذ يثغو + +177 +00:22:50,060 --> 00:22:58,400 +بصوت أزعج أهل البيت أزعج أهل البيت فإيه؟ فلم يجد + +178 +00:22:58,400 --> 00:23:08,000 +لم يجد مثلا صاحبه بدا إلا أن يأتي له بما يؤنسه من + +179 +00:23:08,000 --> 00:23:15,650 +أيه من أبناء جنسه؟فذهب إلى جاره فلم يجد إلا عنقا + +180 +00:23:15,650 --> 00:23:24,730 +مثله فجاء بالعناق وضمه إلى عنقه بسبيل الاستعارة لا + +181 +00:23:24,730 --> 00:23:33,770 +بسبيل الشراء عندئذ بدت للعناق منفعة أو فائدة + +182 +00:23:33,770 --> 00:23:41,430 +يستعار لأجلهاهى حتى ايه حتى يعني يكبره و ايه و عند + +183 +00:23:41,430 --> 00:23:47,270 +اذن يستطيع الرجل ان يبيعه او يستطيع ان يذبحه و + +184 +00:23:47,270 --> 00:23:54,610 +ينتفع من لحمه اذا لو كان هو في الأصل عند المعظم لا + +185 +00:23:54,610 --> 00:24:00,890 +يتداولوا لإيه لغرض اللحم و هو الغرض الشائع الظاهر + +186 +00:24:01,410 --> 00:24:09,430 +وبدا عند .. عند شخص ان له منفعة يستعار لأجلها فلا + +187 +00:24:09,430 --> 00:24:16,150 +مانع عند إذن .. لا مانع عند إذن من إيش؟ من أن .. + +188 +00:24:16,150 --> 00:24:19,510 +من أن يُعار وبعدها قال + +189 +00:24:35,340 --> 00:24:43,340 +وقوله رحمه الله ويكره كراهة تنزيه إعارة وإجارة عبد + +190 +00:24:43,340 --> 00:24:48,840 +مسلم لكافر ويكره + +191 +00:24:48,840 --> 00:24:58,640 +كراهة تنزيه إعارة وإجارة عبد مسلم لكافر لأن فيها + +192 +00:24:58,640 --> 00:25:07,400 +امتحانا وقيلتحرموا معنى + +193 +00:25:07,400 --> 00:25:17,660 +هذا معنى هذا أن المسلم لا يجوز له أن يعيرة لا يجوز + +194 +00:25:17,660 --> 00:25:23,620 +له أن يعيرة غلامه المسلم لا يجوز أن يعيرة غلامه + +195 +00:25:23,620 --> 00:25:27,760 +المسلم لرجل + +196 +00:25:27,760 --> 00:25:37,170 +كافر لرجل كافروكذلك لا يجوز له أن يؤجره قولنا ما + +197 +00:25:37,170 --> 00:25:49,190 +هو دليلكم؟ قالوا دليلنا أن في ذلك امتحانا واذلالا + +198 +00:25:49,190 --> 00:25:57,940 +للعبد المسلموهذا مناهض لقول ربنا تبارك وتعالى ولن + +199 +00:25:57,940 --> 00:26:05,580 +يجعل الله للكافرين على المؤمنين سبيلاولذلك قالوا + +200 +00:26:05,580 --> 00:26:13,500 +ماذا؟ قالوا يكرهوا وفي ايه؟ وفي قول يحرم فلا يجوز + +201 +00:26:13,500 --> 00:26:21,120 +.. لا يجوز أن نؤجر ولا أن نعير العبد المسلم لرجل + +202 +00:26:21,120 --> 00:26:27,500 +كافر وأقول إن القول بالكرهة .. بكرهة التنزيه يعني + +203 +00:26:27,500 --> 00:26:34,910 +الجوازمع خلاف الأولى والله تعالى أعلمه والأصح وذلك + +204 +00:26:34,910 --> 00:26:42,530 +أن الصحابة في عهد النبي صلى الله عليه وسلم كانوا + +205 +00:26:42,530 --> 00:26:50,210 +قد أجروا أنفسهم لبعض + +206 +00:26:50,210 --> 00:26:57,460 +أهل الكتابومن ذلك علي رضي الله عنه فقد أجر نفسه + +207 +00:26:57,460 --> 00:27:05,260 +لكتابي في نزع الدلاء في نزع الدلاء أظن كل دلو + +208 +00:27:05,260 --> 00:27:13,160 +بتمرة كل دلو بتمرة وإجارة الأشخاص أو إجارة منافع + +209 +00:27:13,160 --> 00:27:18,880 +الأشخاص هي نوع من أنواع الإجارة نوع من أنواع + +210 +00:27:18,880 --> 00:27:25,210 +الإجارةإذا يا بنات الطيبات إذا صحت الإجارة، إذا + +211 +00:27:25,210 --> 00:27:33,190 +صحت الإجارة فلا مانع من إيه؟ من صحة الإعارة شريطة + +212 +00:27:33,190 --> 00:27:41,750 +شريطةأن .. أن لا نسلط الكافر على المسلم ليذله أو + +213 +00:27:41,750 --> 00:27:50,150 +يمتهنه وإنما يعني يسخره في الأشياء المباحة التي + +214 +00:27:50,150 --> 00:28:00,490 +يعني ليس فيها حقارة ولا وضاعة قال ويكره أن يستعير + +215 +00:28:00,490 --> 00:28:08,740 +ويستأجر أحد أبويهيكره للمرء ذكرا أو أنثى أن يستعير + +216 +00:28:08,740 --> 00:28:19,080 +أو يستأجر أحد أبويه وإن على يعني وإن على أي الجد + +217 +00:28:19,080 --> 00:28:28,100 +والجدة للخدمة صيانة لهم عن الإذلال بعدها استدرك + +218 +00:28:28,100 --> 00:28:40,370 +فقال نعمان قصد باستعارته واستئجاره لذلك توقيره فلا + +219 +00:28:40,370 --> 00:28:48,870 +كراهة فيهما فلا كراهة فيهما بل هما مستحبان وأما + +220 +00:28:48,870 --> 00:28:59,170 +إعارة وإجارة الوالد نفسه لولده فليست مكروهتينوإن + +221 +00:28:59,170 --> 00:29:06,130 +كان فيهم إعانة على مكروه أحيانا + +222 +00:29:06,130 --> 00:29:15,450 +.. أحيانا بيكون للإبن يعني مصنع أو يعني شركة كبيرة + +223 +00:29:15,450 --> 00:29:25,100 +وفيها موظفون وعمال فيأتي الأبيأتي الأب فيقحم نفسه + +224 +00:29:25,100 --> 00:29:30,840 +في هذه المصلحة + +225 +00:29:30,840 --> 00:29:40,280 +أو في هذه الورشة أو في هذا المصنع فإذا + +226 +00:29:40,280 --> 00:29:44,460 +كان هذا + +227 +00:29:44,460 --> 00:29:54,900 +باصرار منه فلا مانعوعند إذن يعني يتولى الولد ابنا + +228 +00:29:54,900 --> 00:30:04,400 +أو بنتا إكرام أبيه .. إكرام أبيه وإذا + +229 +00:30:04,400 --> 00:30:13,330 +.. وإذا وجد الإبن أباه يعمل عند الناس ويذلأو لا + +230 +00:30:13,330 --> 00:30:24,810 +يُعطى كامل حقه أو ما يكافئ جهده وخبرته وعرقه فبادر + +231 +00:30:24,810 --> 00:30:31,790 +هذا الإبنفي ايه؟ في استعارة .. في استعارة أبيه أو + +232 +00:30:31,790 --> 00:30:38,590 +استئجار منافع أبيه في مصنع .. في مصنعه لا بقصد .. + +233 +00:30:38,590 --> 00:30:44,730 +لا بقصد الإذلال والإيهانة ولكن يعلم من طبيعة أبيه + +234 +00:30:44,730 --> 00:30:52,950 +أنه عملي ولا يحب أن يقعدأو ربما كان يأنف أن ينفق + +235 +00:30:52,950 --> 00:31:01,370 +عليه فيحب أن يعمل بيده لينفق على نفسه وزوجه فإذا + +236 +00:31:01,370 --> 00:31:07,410 +علم الإبن من إيه هذا من أبيه قال تعالى يا أبتي ثم + +237 +00:31:07,410 --> 00:31:17,400 +يحاولواحريصا أن ينيطى يعني به من المهام ماء ما + +238 +00:31:17,400 --> 00:31:23,780 +تريحه ولا ترهقه من أجل أن يبرر لنفسه أن يعطيه + +239 +00:31:23,780 --> 00:31:29,200 +المال أن يعطيه المال حتى يبقى الوالد قرير العين + +240 +00:31:29,200 --> 00:31:35,100 +ومطمئن الفؤاد بتصير أحيانا هيك أليس كذلك؟ أحيانا + +241 +00:31:35,100 --> 00:31:42,460 +يا بنات الإبن بيشتري قطعة أرضفالوالد يبادر مباشرة + +242 +00:31:42,460 --> 00:31:47,940 +بإيه بقلبها لأن الإبن غالبا لا يكون متفرغا فيبادر + +243 +00:31:47,940 --> 00:31:53,780 +الأب باستصلاح هذا .. هذه الأرض لإبنه بيبدأ يقلبها + +244 +00:31:53,780 --> 00:31:59,500 +ثم يبدرها و .. و إيه و يغرس فيها غراسة من الأشجار + +245 +00:31:59,500 --> 00:32:05,260 +المثمرة إلى غير ذلك فمن اللائق عند إذن .. من + +246 +00:32:05,260 --> 00:32:12,270 +اللائق عند إذن أن يكريمهأنيو كريمه ابنهأن يكرمه + +247 +00:32:12,270 --> 00:32:19,330 +ابنه ولو لم يكرمه وكان مثلا الأب مضموما إلى نفقة + +248 +00:32:19,330 --> 00:32:24,730 +ابنه فهذا يكون بمنزلة الإعارة يعني الأب أعار نفسه + +249 +00:32:24,730 --> 00:32:31,310 +أعار نفسه لإيه لمصلحة إيه لمصلحة ابنه في استصلاح + +250 +00:32:31,310 --> 00:32:36,550 +أرضه وما شاء ذلك طبعا أنا آثرت أن أذكر نماذج من + +251 +00:32:36,550 --> 00:32:42,930 +الواقع حتى لا يستهجنحتى لا يستهجن ونقول كيف أنه + +252 +00:32:42,930 --> 00:32:50,890 +الابن أو الولد يعني يستعير أباه أو يستأجر منافع + +253 +00:32:50,890 --> 00:32:59,750 +أبيه لأ يمكنه أن يحصل هذا مع الوقار ومع حفظ + +254 +00:32:59,750 --> 00:33:03,370 +المروقة على الأب + +255 +00:33:06,880 --> 00:33:14,000 +قال بعدها و لا تصح إعارة الصيد من المحرم فإن + +256 +00:33:14,000 --> 00:33:20,560 +العبادة يجب احترامها لحق الله تعالى وهو شامل لكل + +257 +00:33:20,560 --> 00:33:30,090 +مكلف يعني مثلارجل صاد رجل حلال صاد يعني ليس محرمن + +258 +00:33:30,090 --> 00:33:36,950 +صاد صيدا في الحرم صاد صيدا في حدود الحرم فأراد أن + +259 +00:33:36,950 --> 00:33:44,370 +يبيع الصيد لمحرمن أراد أن يبيع الصيد لمحرمن فهل + +260 +00:33:44,370 --> 00:33:52,840 +يجوز هذا؟ لا يجوز، لا يجوز وذلك أن هذا الصيدهذا + +261 +00:33:52,840 --> 00:34:00,640 +الصيد لا يجوز ان يبقى في يد الصائد المالك ولا يجوز + +262 +00:34:00,640 --> 00:34:08,160 +ان يعني ينقل الى ايه؟ الى المحرم لماذا؟ لأنه صيد + +263 +00:34:08,160 --> 00:34:16,140 +من صيود الحرم وإيه؟ والله تعالى نهان عن صيدي .. عن + +264 +00:34:16,140 --> 00:34:23,070 +صيدي ال .. ايه؟ الحرموعن إيه؟ وعن الصيد ونحن حرم + +265 +00:34:23,070 --> 00:34:29,470 +واضح الكلام فالواجب في حق هذا الصيد أن يطلق صراحه + +266 +00:34:29,470 --> 00:34:40,190 +وبالتالي إذا علمالمحرم أن هذا المصيد قد صيد في + +267 +00:34:40,190 --> 00:34:48,610 +حدود الحرام فلا يجوز أبدا استئجاره ولا يجوز أبدا + +268 +00:34:48,610 --> 00:34:56,790 +كذلك استعارته ثم + +269 +00:34:56,790 --> 00:35:04,430 +قال بعدهاولو قال أعرني ذابة فقال أدخل الدارة فخذ + +270 +00:35:04,430 --> 00:35:10,670 +ما أردت صحة الإعارة فإنه لا يشترط تعيين المستعار + +271 +00:35:10,670 --> 00:35:17,440 +عند الإعارةوخالفت الإعارة بذلك الإجارة بأنها + +272 +00:35:17,440 --> 00:35:24,160 +معاوضة والغرر لا يحتمل فيها يعني مثلا بالفعل عندنا + +273 +00:35:24,160 --> 00:35:29,540 +مثلا عشر شقق في هذه العمارة السكنية أقول أعرتك شقة + +274 +00:35:29,540 --> 00:35:36,140 +من هذه الشقق بكذا دون أن نعينها لا يصحليشلأن + +275 +00:35:36,140 --> 00:35:41,460 +الجهالة في العين المؤجرة تفسد العقدة كالجهالة في + +276 +00:35:41,460 --> 00:35:48,380 +المبيع لأن الإجارة بيع ولا كذلك في إيش في العارية + +277 +00:35:48,380 --> 00:35:58,180 +ليش لأنها عقد إرفاق بالمجان فسواء قصدت منها أوهنها + +278 +00:35:58,180 --> 00:36:06,980 +وأقلها قيمة أو أوسطها وأعلاهايعني هذا ما أريده، + +279 +00:36:06,980 --> 00:36:11,620 +هذا ما أريده، ابتقبل به حياك الله، ما ابتقبل به + +280 +00:36:11,620 --> 00:36:17,980 +يعني فنحن يعني لن .. لن نجبرك و ذلك أننا لا نأخذ + +281 +00:36:17,980 --> 00:36:23,220 +في مقابل شقةنا عوضا، واضح الكلام؟ ايه نعم؟ + +282 +00:36:27,540 --> 00:36:33,540 +بعدها قال ويحرم إعارة السلاح والخين للحربي + +283 +00:36:33,540 --> 00:36:42,440 +والمصحفي وما في معناه للكافر وإعارة الصيد للمحرم، + +284 +00:36:42,440 --> 00:36:49,780 +هذا كلام كتير نفيسلا يجوز أن نعيره سلاحا لحربي + +285 +00:36:49,780 --> 00:36:55,860 +الحربي من ينتمي إلى دار الحرب فلا يجوز أن نعيره + +286 +00:36:55,860 --> 00:37:02,220 +سلاحا ليش؟ لأنه حربي وسمي حربي بالنسبة لعلاقته + +287 +00:37:02,220 --> 00:37:10,220 +بالمسلمين بالنسبة لعلاقته بالمسلمين وعند إذن فإننا + +288 +00:37:10,220 --> 00:37:11,400 +إن أعرناه + +289 +00:37:14,180 --> 00:37:23,000 +نقويه .. نقويه و .. و هو مظنة .. مظنة أن يحاربنا و + +290 +00:37:23,000 --> 00:37:31,080 +أن يعادينا ولذلك لا يجوز أن نسهم في تقويته و هو + +291 +00:37:31,080 --> 00:37:40,290 +مضمون الشر منه مضمون الاعتداء منه واضح الكلام؟ولا + +292 +00:37:40,290 --> 00:37:45,010 +كذلك نعيره الخيل، وعلى الخيل نقول المركبات + +293 +00:37:45,010 --> 00:37:50,270 +العسكرية اليوم أو غير العسكرية، فلا نؤجرها للحربي + +294 +00:37:50,270 --> 00:37:56,840 +حتى لا يتقوى بها عليناولا كذلك يجوز أن نعير المصحف + +295 +00:37:56,840 --> 00:38:04,000 +أو كتب الحديث أو كتب الفقه للكافر، ليش؟ لأنه ربما + +296 +00:38:04,000 --> 00:38:12,460 +انتفع بها انتفاعا ليجادلنا به أو ليلقي علينا الشبه + +297 +00:38:12,460 --> 00:38:19,870 +به، فإيه؟ فيتساقط الذي في قلبه مرضأي نعم فإن + +298 +00:38:19,870 --> 00:38:27,030 +استعار المحرم الصيد فتلف في يده ضمن الجزاء لله + +299 +00:38:27,030 --> 00:38:34,550 +تعالى والقيمة لمالكه ولو استعار حلال من محرم فتلف + +300 +00:38:34,550 --> 00:38:41,010 +في يده لم يضمنه له المحرم هل يجوز له أن يصيد فلو + +301 +00:38:41,010 --> 00:38:47,140 +عاند فصاد ثم أعار الصيد لحلالوتلف الصيد في يد + +302 +00:38:47,140 --> 00:38:55,800 +الحلال هل يضمنه؟ لا يضمنه أبدا وذلك أن هذا الصيد + +303 +00:38:55,800 --> 00:39:02,560 +.. او لأن يد الحلال مبنية على يد الأصيل هذه شغلة + +304 +00:39:02,560 --> 00:39:08,480 +يمكن تيجي في الامتحان لأنها دقيقة لأن يد .. يد + +305 +00:39:08,480 --> 00:39:15,950 +ايه؟ يد الحلال مبنية على يد الأصيل والآنيد الأصيلي + +306 +00:39:15,950 --> 00:39:24,290 +أنه يجب عليه أن يطلق صراحة هذا الصيد يطلق صراحة + +307 +00:39:24,290 --> 00:39:31,730 +هذا الصيد وعليه فإذا أعطاه أو إذا أعاره لحلالين + +308 +00:39:31,730 --> 00:39:39,010 +فالحكم لا يتغير ولا يتبدل هذا صيد حرم فلابد إيه + +309 +00:39:39,010 --> 00:39:43,810 +فلابد من إطلاق صراحه واضح الكلام + +310 +00:39:48,350 --> 00:39:53,630 +طيب الان وصلنا عند حدود الركن الرابع ان شاء الله + +311 +00:39:53,630 --> 00:40:00,390 +تعالى نتحدث عنه في لقائنا القادم باذن الله سبحانه + +312 +00:40:00,390 --> 00:40:00,990 +وتعالى + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/n8hX1SaQR10.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/n8hX1SaQR10.srt new file mode 100644 index 0000000000000000000000000000000000000000..c326d1dcdeef8d27e3d4192c0ef0b1c9b32e6a67 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/n8hX1SaQR10.srt @@ -0,0 +1,955 @@ +1 +00:00:21,350 --> 00:00:26,650 +إن الحمد لله نحمده و نستعينه و نستغفره و نعود + +2 +00:00:26,650 --> 00:00:32,250 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:32,250 --> 00:00:38,770 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,770 --> 00:00:45,830 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:45,830 --> 00:00:50,070 +رسوله و بعد نعود + +6 +00:00:50,070 --> 00:01:00,820 +إلى رحلتنا العلمية القيمة و النافعة و نبدأها بكتاب + +7 +00:01:00,820 --> 00:01:07,260 +الوكالة و نسأل الله تبارك و تعالى التيسير و التوفيق + +8 +00:01:07,260 --> 00:01:15,060 +و السدد كتاب الوكالة، الوكالة شأنها كشأن سائر + +9 +00:01:15,060 --> 00:01:22,290 +المصطلحات لها معنيان، معنى في اللغة و معنى آخر في + +10 +00:01:22,290 --> 00:01:35,510 +الاصطلاح، أما في اللغة فهي + +11 +00:01:35,510 --> 00:01:45,170 +كما قال ابن فارس الواو و الكاف و اللام أصل صحيح يدل + +12 +00:01:45,170 --> 00:01:52,590 +على اعتماد غيرك في أمرك من + +13 +00:01:52,590 --> 00:02:02,450 +ذلك الوكالة و الوكل، و هو الرجل الضعيف، الرجل الضعيف + +14 +00:02:02,450 --> 00:02:11,030 +الذي لا يقوم بقضاء + +15 +00:02:11,030 --> 00:02:13,050 +حوائجه بنفسه + +16 +00:02:16,570 --> 00:02:22,310 +بل هو الذي ينزلها + +17 +00:02:22,310 --> 00:02:27,850 +بغيره + +18 +00:02:27,850 --> 00:02:34,730 +حتى يؤديها له، يقال + +19 +00:02:34,730 --> 00:02:38,950 +وكله و تكل + +20 +00:02:42,540 --> 00:02:50,920 +إظهار العجز في الأمر و الاعتماد فيه على الغير، و واكِل + +21 +00:02:50,920 --> 00:03:00,560 +فلان إذا ضيع أمر نفسه متكلًا فيه على غيره، و سمي + +22 +00:03:00,560 --> 00:03:10,680 +الوكيل لأنه يوكل إليه أمر غيره، و الوكالة + +23 +00:03:12,070 --> 00:03:24,710 +و الوكالة بفتح الواو، الوكالة + +24 +00:03:24,710 --> 00:03:32,410 +و الوكالة بفتح الواو و كسرها، التفويض، يقال + +25 +00:03:32,410 --> 00:03:39,310 +وكل أمره إلى فلان، ثوّضه + +26 +00:03:39,310 --> 00:03:56,360 +إليه و اكتفى به، و منه توكلت على الله، و الوكيل + +27 +00:03:56,360 --> 00:04:05,540 +يأتي بمعنى الحفيظ، و منه قوله جل و علا حسبنا الله + +28 +00:04:05,540 --> 00:04:08,780 +و نعم الوكيل، أي نعم الحفيظ + +29 +00:04:17,760 --> 00:04:25,900 +و الوكالة في الشرع عرّفها الشافعية بأنها تفويض أصيل + +30 +00:04:25,900 --> 00:04:29,500 +رشيدًا + +31 +00:04:29,500 --> 00:04:43,740 +فيما يقبل النيابة ليفعله + +32 +00:04:43,740 --> 00:04:45,380 +في حياة الأصيل + +33 +00:04:48,560 --> 00:04:59,840 +مرة أخرى، الوكالة عند الشافعية هي تفويض أصيل و هو + +34 +00:04:59,840 --> 00:05:12,820 +صاحب الشأن رشيدًا و هو الوكيل النائب فيما يعني في + +35 +00:05:12,820 --> 00:05:17,380 +الشيء الذي يقبل النيابة + +36 +00:05:19,700 --> 00:05:28,020 +ليفعله، أي النائب في حياة الأصيل، صاحب الشأن + +37 +00:05:28,020 --> 00:05:32,100 +و عرّفوها + +38 +00:05:32,100 --> 00:05:37,740 +بتعريف آخر فقالوا + +39 +00:05:37,740 --> 00:05:47,940 +هي إقامة رشيد مقام + +40 +00:05:48,960 --> 00:05:59,340 +أصيل في عمل مأذون فيه شرعًا، في عمل مأذون فيه شرعًا + +41 +00:05:59,340 --> 00:06:13,880 +و المعنى إقامة رشيد يعني إقامة نائب، وكيل مقام + +42 +00:06:13,880 --> 00:06:17,040 +أصيل و هو صاحب الشيء + +43 +00:06:19,450 --> 00:06:23,530 +في عمل مأذون + +44 +00:06:23,530 --> 00:06:35,090 +فيه شرعًا، و هذا يشمل أمر العبادة التي تحتمل النيابة + +45 +00:06:35,090 --> 00:06:38,830 +كأن + +46 +00:06:38,830 --> 00:06:43,850 +يبعث أصيل + +47 +00:06:43,850 --> 00:06:48,230 +يعني شخص غني + +48 +00:06:49,620 --> 00:06:59,960 +مالك لنصاب الزكاة بعد + +49 +00:06:59,960 --> 00:07:06,080 +أن وجب في ماله الزكاة + +50 +00:07:06,080 --> 00:07:17,790 +أن يبعث رجلًا نائبًا عنه ليصرف زكوات ماله إلى مصارفها + +51 +00:07:17,790 --> 00:07:24,550 +من الفقراء و المساكين و العاملين عليها و المؤلفة إلى + +52 +00:07:24,550 --> 00:07:31,550 +غير ذلك، كذلك من + +53 +00:07:31,550 --> 00:07:36,790 +النيابة أو الوكالة في العبادات كأن + +54 +00:07:41,990 --> 00:07:58,730 +ينيب الشخص غيره عن نفسه في الحج و العمرة كما + +55 +00:07:58,730 --> 00:08:06,810 +لو كان الأصيل صاحب + +56 +00:08:06,810 --> 00:08:09,810 +عذرًا كمرض + +57 +00:08:10,880 --> 00:08:22,940 +أعْظَبَه، فمنعه على إيه من القدرة على السفر أو أن + +58 +00:08:22,940 --> 00:08:32,380 +يكون صاحب عذر دائم كذا المريض فإن سقطت عنه + +59 +00:08:32,380 --> 00:08:37,040 +الاستطاعة المباشرة بقيت + +60 +00:08:41,120 --> 00:08:50,300 +فيه الاستطاعة غير المباشرة فلا يسقط الحج عن أنفال + +61 +00:08:50,300 --> 00:08:57,740 +هؤلاء و يجب عليهم أن ينيبوا غيرهم عن أنفسهم ففي + +62 +00:08:57,740 --> 00:09:05,100 +الحديث عن ابن عباس رضي الله عنهما أن امرأة من + +63 +00:09:05,100 --> 00:09:13,290 +جهينة أتت النبي صلى الله عليه و سلم فقالت يا رسول + +64 +00:09:13,290 --> 00:09:24,970 +الله إن فريضة الحج على عباده أدركت أبي شيخًا كبيرًا + +65 +00:09:24,970 --> 00:09:31,310 +لا يستطيع أن يثبت على الراحلة، يعني أوهنته الأمراض + +66 +00:09:32,380 --> 00:09:38,100 +فلا يستطيع أن يستوي ثابتا على ظهر الدابة أو على + +67 +00:09:38,100 --> 00:09:45,960 +مقعد المركبة، أفأحج عنه؟ قال نعم، و في حديث لقيط بن + +68 +00:09:45,960 --> 00:09:54,820 +صبرة رضي الله عنه أنه قال يا رسول الله إن فريضة + +69 +00:09:54,820 --> 00:10:03,700 +الحج على عباده أدركت أبي شيخًا كبيرًا لا يستطيع الحج + +70 +00:10:03,700 --> 00:10:11,160 +ولا العمرة ولا الظعن، يعني لا يستطيع أن يمارس أداء + +71 +00:10:11,160 --> 00:10:21,220 +مناسك الحج و مناسك العمرة بنفسه فإن سقمه و وجعه يمنعه + +72 +00:10:21,220 --> 00:10:28,180 +من ذلك، بل و لا يستطيع الظعن، يعني أن يثبت على ظهر + +73 +00:10:28,180 --> 00:10:34,460 +الدابة إذا أراد السفر، أفأحج عنه؟ قال حج عن أبيك + +74 +00:10:34,460 --> 00:10:41,920 +و اعتمره، إذا مرة أخرى، قوله قول الشافعية في تعريفهم + +75 +00:10:43,290 --> 00:10:49,890 +في عمل مأذون فيه، العمل المأذون فيه بالنيابة يمكن + +76 +00:10:49,890 --> 00:10:57,690 +أن يكون عملًا عباديًا كما ذكرنا و يمكن أن يكون عملًا + +77 +00:10:57,690 --> 00:11:05,630 +عاديًا و هو ما سوى العبادي، ما سوى العبادية كأن أوكله + +78 +00:11:05,630 --> 00:11:12,910 +في التزويج أو في الطلاق أو أن أوكله في البيع أو + +79 +00:11:12,910 --> 00:11:21,330 +الشراء أو الإجارة أو الاستئجار أو أن أوكله في + +80 +00:11:21,330 --> 00:11:26,770 +الهبة أو في الوصية أو في الإبراء أو في غير ذلك + +81 +00:11:26,770 --> 00:11:35,310 +واضح الأمر؟ أين أمر؟ بعد هذا البيان يحسن بنا أن + +82 +00:11:35,310 --> 00:11:41,750 +نتحدث عن مشروعية الوكالة، أن نتحدث عن مشروعية + +83 +00:11:41,750 --> 00:11:54,570 +الوكالة، اتفق العلماء على أن الوكالة مشروعة بالكتاب + +84 +00:11:54,570 --> 00:11:58,370 +و السنة و الإجماع و المعقول + +85 +00:12:00,590 --> 00:12:13,250 +أما دليلها من الكتاب فقد + +86 +00:12:13,250 --> 00:12:25,150 +أُدرِك من مواضع عدة منها قول الله جل و علا إنما + +87 +00:12:25,150 --> 00:12:35,210 +الصدقات للفقراء و المساكين و العاملين عليها من + +88 +00:12:35,210 --> 00:12:43,330 +تستطيع أن تحدثنا عن وجه الدلالة من هذا الجزء من + +89 +00:12:43,330 --> 00:12:50,870 +الآية إنما الصدقات أي الذكوات للفقراء + +90 +00:12:53,110 --> 00:12:59,810 +و المساكين و العاملين عليها و المؤلفة قلوبهم إلى تمام + +91 +00:12:59,810 --> 00:13:11,190 +الآية، جميل + +92 +00:13:21,830 --> 00:13:31,050 +لكن إذا أردنا أن نتحدث عن وجه الدلالة بتعبير شرعي + +93 +00:13:31,050 --> 00:13:47,970 +دقيق، فظاهر الآية أفاد بأن الله تعالى حدد للزكاة + +94 +00:13:47,970 --> 00:13:49,030 +مصارفها + +95 +00:13:51,470 --> 00:14:03,490 +تبذلوا لهم زكوات محسنين، زكوات أغنياء المسلمين من + +96 +00:14:03,490 --> 00:14:13,290 +بين هؤلاء الأصناف، صنف العاملين عليها، العاملون + +97 +00:14:13,290 --> 00:14:18,110 +عليها هؤلاء هم الذين هم الذين + +98 +00:14:23,350 --> 00:14:32,050 +ينوبون منابِئ الإمام أو ولي الأمر في جمعِ ذكوات + +99 +00:14:32,050 --> 00:14:41,210 +المحسنين و بذلها إلى الفقراء + +100 +00:14:41,210 --> 00:14:51,490 +و المساكين، واضح، فما دام أن الشارع الحكيم قد + +101 +00:14:53,190 --> 00:15:02,410 +شرع أن نمنحهم حظًا من الزكوات، هذا يعني أن عملهم + +102 +00:15:02,410 --> 00:15:12,270 +مشروع، لأنهم لو كانو، و لو كانوا مذنبون أو لو كانوا + +103 +00:15:12,270 --> 00:15:20,890 +متجاوزون أو عصاة، إيه لو كانوا عصاة، متجاوزين لإيه + +104 +00:15:20,890 --> 00:15:28,730 +للهدى، لما شرع الله عز و جل أن نرحمهم ببذل بعض ذكوات + +105 +00:15:28,730 --> 00:15:37,310 +المحسنين لهم، فلما شرع الله أن نبدل لهم بعض ذكوات + +106 +00:15:37,310 --> 00:15:45,010 +المحسنين، دل على أن عملهم هذا مشروع، و هل عملهم هذا + +107 +00:15:45,010 --> 00:15:55,460 +إلا نيابة و وكالة؟ أليس كذلك؟ هل عمل هؤلاء إلا + +108 +00:15:55,460 --> 00:16:04,620 +نيابة و وكالة، فدل على أن الوكالة مشروعة، لكن لا + +109 +00:16:04,620 --> 00:16:11,060 +بدلالة العبارة، و لكن بدلالة الإشارة أو باللازم + +110 +00:16:11,060 --> 00:16:16,220 +العقلي، باللازم العقلي يعني مثلا + +111 +00:16:22,730 --> 00:16:31,630 +أدخلت مثلا القاع، فأجد شابًا يحدثكن أو يذكركن بحديث من + +112 +00:16:31,630 --> 00:16:37,690 +أحاديث النبي صلى الله عليه و سلم، فأخذت جزءًا مما أحمل + +113 +00:16:37,690 --> 00:16:45,790 +من المال فأعطيته للشاب، ماذا تفهمن من صنيعي هذا؟ + +114 +00:16:47,370 --> 00:16:54,870 +ماذا تفهمنا؟ هو الظاهر أني .. أني كرمته .. كرمته + +115 +00:16:54,870 --> 00:17:02,090 +ببعض مالي، لكن هناك معنى أبعد من ذلك و هو ماذا؟ و هو + +116 +00:17:02,090 --> 00:17:11,850 +أن وعظه مشروع، و لكونه مشروع قد طابت نفسي أن أبذل له + +117 +00:17:11,850 --> 00:17:20,810 +مالًا، مقابلة مقابلة ما بذل أو إكرامًا له على ما بذل، + +118 +00:17:20,810 --> 00:17:28,730 +أليس كذلك؟ فمن فوائد عملي هذا ما يدل على مشروعية + +119 +00:17:28,730 --> 00:17:34,350 +فعله، لكن لو أنا دخلت عليه مثلا، لو أنا دخلت عليه + +120 +00:17:34,350 --> 00:17:46,030 +و وجدته يشتم كنة أو ينطق لسانًا ببذاء القول هل يُعقل + +121 +00:17:46,030 --> 00:17:52,530 +أن أعطيه على ذلك مالًا؟ لا يُعقل أن أعطيه، ولو أن + +122 +00:17:52,530 --> 00:17:59,690 +أنا أعطيته يُستبعد جدا أن يكون هذا من قبيل التكريم + +123 +00:17:59,690 --> 00:18:08,410 +و من قبيل الشكر، و إنما يُحمل غالبًا على دين مثلا كان + +124 +00:18:08,410 --> 00:18:17,840 +له في ذمة أو ما شابه ذلك، و من الأدلة أيضًا قوله جل + +125 +00:18:17,840 --> 00:18:25,040 +و علا فابعثوا حكمًا من أهله و حكمًا من أهلها إن + +126 +00:18:25,040 --> 00:18:37,440 +يريداء إصلاحًا يوفق الله بينهما، وجه الدلالة هل + +127 +00:18:37,440 --> 00:18:43,480 +الحكما إلا وكيل عن الزوج أو الزوجة + +128 +00:18:46,220 --> 00:18:55,780 +و لولا شرعية الوكالة لما أمر الله تعالى بتوجيه + +129 +00:18:55,780 --> 00:19:08,480 +الحكمين، أليس كذلك؟ تمام، و من الأدلة الاستئناسية في + +130 +00:19:08,480 --> 00:19:17,250 +كتاب الله عز و جل هي تتعلق بشرع من قبلنا، قوله جل + +131 +00:19:17,250 --> 00:19:28,290 +و علا فابعثوا أحدكم بورقكم هذه إلى المدينة فلينظر + +132 +00:19:28,290 --> 00:19:38,850 +أيها أزكى طعامًا فليأتكم برزق منها، وجه الدلالة، وجه + +133 +00:19:38,850 --> 00:19:54,180 +الدلالة أن الآية ظاهرة في أن هؤلاء الفتية قد جمعوا + +134 +00:19:54,180 --> 00:20:03,840 +مالًا من جميعهم، جمعوا مالًا من جميعهم ثم دفعوه لواحد + +135 +00:20:03,840 --> 00:20:08,880 +منهم و + +136 +00:20:08,880 --> 00:20:17,880 +سلطوه على السوق أو على الباعة ليشتري لهم + +137 +00:20:19,570 --> 00:20:27,550 +طعامًا يحفظون به مهاجهم و يستبقون به حياتهم، و هل + +138 +00:20:27,550 --> 00:20:33,730 +هذا إلا الوكالة؟ واضح الكلام؟ يعني عندما نكون + +139 +00:20:33,730 --> 00:20:43,060 +جماعة و يعض الجوع بطوننا و نريد أن نطعم أو لندفع + +140 +00:20:43,060 --> 00:20:48,980 +جوعة أنفسنا، فكل واحد من الحضور بذل جزء من المال + +141 +00:20:48,980 --> 00:20:58,320 +واخترنا واحدة منها وقلنا يا هذا أكرمك الله اذهب أو + +142 +00:20:58,320 --> 00:21:05,780 +ارتحل إلى السوق واتنا بطعام نطعمه لندفع به جوعة + +143 +00:21:05,780 --> 00:21:14,780 +أنفسنا أليس هذا وكالة فنحن بذلنا له المال وأنبناه + +144 +00:21:14,780 --> 00:21:20,540 +عن أنفسنا وأكلناه عن أنفسنا في شراء الطعام الذي + +145 +00:21:20,540 --> 00:21:26,980 +نطعمه أليس كذلك؟ أي نعم قلنا هو دليل استئناسي + +146 +00:21:26,980 --> 00:21:33,240 +لماذا؟ لأن أكثر أهل العلم لم يرَ أن شرع من قبلنا + +147 +00:21:33,240 --> 00:21:41,720 +شرع لنا إلا إذا قام دليل أو قرينة تقرّر بأنه شرع + +148 +00:21:41,720 --> 00:21:47,920 +لنا واضح؟ يعني مثل إيش القرينة؟ أن يقوم دليل إما + +149 +00:21:47,920 --> 00:21:54,350 +من الكتاب أو من السنة يؤكد بأن هذا أو يقرّر بأن هذا + +150 +00:21:54,350 --> 00:22:00,230 +الحكم ثابت في شريعة من قبلنا وثابت في شريعتنا مثل + +151 +00:22:00,230 --> 00:22:08,610 +ماذا الله جل وعلا قال في حق أيوب عليه الصلاة + +152 +00:22:08,610 --> 00:22:15,450 +والسلام وقد ابتلاه بسقم من طال معه طال أمده معه ثم + +153 +00:22:15,450 --> 00:22:22,880 +برّأه الله كان أيوب عليه الصلاة والسلام قد نذر أثناء + +154 +00:22:22,880 --> 00:22:31,380 +مرضه إن برّأه الله من السقم أن يضرب زوجته مائة ضربة + +155 +00:22:31,380 --> 00:22:46,320 +بعض كتب التفسير تقول لأنها قصّت قصّة ضفائرها لشراء + +156 +00:22:46,320 --> 00:22:57,330 +له دواء أو طعام فغضب... غضب من ذلك أنها فعلت من غير + +157 +00:22:57,330 --> 00:23:05,350 +أن تستأذنَه أو شقّ عليه... شقّ عليه لأن المؤمنة... + +158 +00:23:05,350 --> 00:23:11,720 +المؤمنة تغار على زوجها لأن المؤمن يغار على زوجته + +159 +00:23:11,720 --> 00:23:21,020 +فكأن هذا أغضبه فحلف إن شفاه الله تعالى وبرّأه من + +160 +00:23:21,020 --> 00:23:30,680 +السقم أن يجلدها مائة ضربة فبرّأ بإذن الله فأراد + +161 +00:23:30,680 --> 00:23:41,870 +فأراد أن ينفّذ ذلك... لكن الزوجة ما فعلت هذا إلا من + +162 +00:23:41,870 --> 00:23:51,090 +أجل مصلحته وشفقة بحاله وهو تعبير لا أصدق منه لا + +163 +00:23:51,090 --> 00:23:56,930 +أصدق منه في التعبير عن صدق المحبة والولاء بين الزوجة + +164 +00:23:56,930 --> 00:24:01,970 +لزوجها واضح؟ طيب وهل جزاء الإحسان إلا + +165 +00:24:01,970 --> 00:24:10,980 +الإحسان؟ الله برّ الرحيم الله برّ الرحيم فإيه فجعل له + +166 +00:24:10,980 --> 00:24:20,300 +من يمينه فرجا وهو الكفارة بتأويل + +167 +00:24:20,300 --> 00:24:30,580 +فقال فخذ بيدك ضغثا واضرب به ولا تحنث يعني خذ حزمة + +168 +00:24:30,580 --> 00:24:38,170 +من العيدان الدقيقة تعدادها مائة ثم إيه اضرب بها + +169 +00:24:38,170 --> 00:24:47,470 +زوجتك كأنك تداعبها اضربها بها ضربة واحدة فهذا تأويل + +170 +00:24:47,470 --> 00:24:55,970 +يجعلك تخرج من تابعتي يمينك + +171 +00:24:55,970 --> 00:25:00,870 +يجعلك تخرج من تابعتي يمينك + +172 +00:25:03,900 --> 00:25:11,900 +ففي الحديث وقد حسّنه أهل العلم أن... أن رجلا من + +173 +00:25:11,900 --> 00:25:20,340 +الأنصار أن رجلا مريضا من الأنصار قد واقع جارية لهم + +174 +00:25:20,340 --> 00:25:27,250 +قد واقع جارية لهم فجاء به أهله إلى النبي صلى الله + +175 +00:25:27,250 --> 00:25:34,210 +عليه وسلم فقالوا إن صاحبنا قد زنا بجارية لنا قال + +176 +00:25:34,210 --> 00:25:42,230 +أفعلت؟ قال نعم وكان الرجل المريض بكرا يعني لم يكن + +177 +00:25:42,230 --> 00:25:52,830 +محصنا فقال خذوه فاجلدوه مائة قالوا إذا يموت وذلك + +178 +00:25:52,830 --> 00:26:01,280 +أنه مريض مرضا زمنا إذا يموت فقال صلى الله عليه وسلم + +179 +00:26:01,280 --> 00:26:10,360 +إذا خذوا عثكالا فيه مائة شمراخ واضربوه بها دفعة + +180 +00:26:10,360 --> 00:26:16,700 +واحدة خذوا عثكالا العثكال العرجون العرجون النخل + +181 +00:26:16,700 --> 00:26:22,820 +النخل جن البلح جن البلح فيه مائة شمراخ يعني فيه + +182 +00:26:22,820 --> 00:26:32,020 +مائة عود واضربوه بها ضربة واحدة إذا هذا الحديث هذا + +183 +00:26:32,020 --> 00:26:38,120 +الحديث هو عينه... هو عينه أو هذا الفعل هو عينه + +184 +00:26:38,120 --> 00:26:45,720 +الذي يعني فعله أيوب مع زوجته، أليس كذلك؟ + +185 +00:26:45,720 --> 00:26:53,200 +فلما... لما أمر النبي به دلّ... ماذا؟ دلّ على أن شرع + +186 +00:26:53,200 --> 00:27:02,980 +من قبلنا مأذون به في شريعتنا مأذون به في شريعتنا + +187 +00:27:02,980 --> 00:27:10,800 +إذا أي ما أي ما دليل قام يقرّر شريعة من قبلنا + +188 +00:27:10,800 --> 00:27:19,270 +قبلناه واخذنا به لكن إذا بلغنا في القرآن شرع من + +189 +00:27:19,270 --> 00:27:27,050 +قبلنا ولم يقم دليل من السنة على أنه + +190 +00:27:27,050 --> 00:27:35,490 +شرع لنا نتوقف من أجله قلنا بأن هذين الموضعين من + +191 +00:27:35,490 --> 00:27:41,950 +الأدلة الاستئناسية التي تشعرنا بأن الوكالة أو + +192 +00:27:41,950 --> 00:27:49,720 +النيابة كما هي مشروعة مشروعة عندنا أي في شريعة + +193 +00:27:49,720 --> 00:27:56,760 +نبينا صلى الله عليه وسلم فإنها مشروعة في شرائع من + +194 +00:27:56,760 --> 00:28:07,340 +قبلنا واضح الكلام؟ ومن الأدلة من السنة حديث + +195 +00:28:07,340 --> 00:28:15,560 +عقبة بن عامر رضي الله عنه أن النبي صلى الله عليه + +196 +00:28:15,560 --> 00:28:25,200 +وسلم قال إذا نكح الوليان إذا نكح الوليان فالأول + +197 +00:28:25,200 --> 00:28:36,280 +أحقه وإذا باع المجيزان فالأول أحقه إذا نكح الوليان + +198 +00:28:36,280 --> 00:28:38,240 +فالأول + +199 +00:28:43,430 --> 00:28:51,710 +أحق وإذا باع المجيزان فالأول أحق وجه الدلالة قال + +200 +00:28:51,710 --> 00:28:57,250 +الإمام الشافعي الإمام الأكبر رحمه الله محمد ابن + +201 +00:28:57,250 --> 00:29:03,630 +إدريس الشافعي فيه أي في الحديث دلالة على أن + +202 +00:29:03,630 --> 00:29:10,840 +الوكالة في النكاح والبيع جائزة واضح خلّينا نختم + +203 +00:29:10,840 --> 00:29:17,560 +بدليل مشروعية حديث عقبة إذا نكح الوليان إذا نكح + +204 +00:29:17,560 --> 00:29:23,940 +الوليان فالأول أحقه طبعا من هو الولي الولي هو الذي + +205 +00:29:23,940 --> 00:29:31,060 +يتولى شأن المرأة ليس كذلك ليش؟ لأن الشاب يعني لا + +206 +00:29:31,060 --> 00:29:40,300 +يصلح أو لا يقتضي أن يقوم الولي أن يقوم الولي نائبا + +207 +00:29:40,300 --> 00:29:48,460 +عنه اللهم إلا إذا كان صغيرا أو مجنونا واضح لكن + +208 +00:29:48,460 --> 00:29:54,860 +العقلاء الشاب نفسه يقوم يقوم بتزويج نفسه لكن + +209 +00:29:54,860 --> 00:30:02,510 +المرأة بكرا أو ثيب التي لا يجوز لها عند جماهير + +210 +00:30:02,510 --> 00:30:08,430 +أهل العلم دون الحنفية أن تتولى تزويج نفسها بنفسها + +211 +00:30:08,430 --> 00:30:17,790 +بل ينبغي أن يكون هذا من باب تولي وليها إما الأب + +212 +00:30:17,790 --> 00:30:25,070 +أو الجد الصحيح أبو الأب أو وصي أحدهما أو بعد ذلك + +213 +00:30:25,070 --> 00:30:30,750 +الشقيق الأكبر أو الأخ لأب الأكبر إذا كان موجودا + +214 +00:30:33,740 --> 00:30:40,500 +ودليل ذلك قوله صلى الله عليه وسلم لا نكاح إلا بولي + +215 +00:30:40,500 --> 00:30:47,920 +وشاهدين عدل وقوله أي امرأة نكحت بغير إذن وليها + +216 +00:30:47,920 --> 00:30:56,650 +فنكاحها باطل فنكاحها باطل فنكاحها باطل إذا قام + +217 +00:30:56,650 --> 00:31:00,290 +الوليان + +218 +00:31:00,290 --> 00:31:09,490 +في التزويج، أليس الولي هذا نائب عن ابنته؟ وليست + +219 +00:31:09,490 --> 00:31:12,450 +النيابة هذه وكالة؟ + +220 +00:31:17,490 --> 00:31:22,810 +ومن الأدلة حديث عروة البارقي رضي الله عنه وقد + +221 +00:31:22,810 --> 00:31:27,590 +أعطاه النبي صلى الله عليه وسلم دينارا ليشتري به + +222 +00:31:27,590 --> 00:31:36,620 +أضحية فأتى السوق فاشترى به شاتين اشترى بالدينار + +223 +00:31:36,620 --> 00:31:43,460 +الواحد شاتين ثم وهو قافل باع شاة بدينار واتى + +224 +00:31:43,460 --> 00:31:50,580 +النبي صلى الله عليه وسلم بشاة ودينار فدعى النبي له + +225 +00:31:50,580 --> 00:31:58,500 +بالبركة في صفقة يمينه فكان لو باع ترابا لربح به لأ + +226 +00:31:58,500 --> 00:32:03,730 +لربح فيه ولذلك النبي عليه الصلاة والسلام لما جال له + +227 +00:32:03,730 --> 00:32:08,910 +خد يا عروة روح انزل على السوق خد هاي دينار وانزل + +228 +00:32:08,910 --> 00:32:13,470 +على السوق جيبلي شاة حتى أضحي بها، أليست هذه نيابة + +229 +00:32:13,470 --> 00:32:18,030 +وكالة؟ فعروة ما شاء الله أخذ وعرف أن النبي عليه + +230 +00:32:18,030 --> 00:32:21,520 +الصلاة والسلام قليل ما في اليد فلما نزل على السوق + +231 +00:32:21,520 --> 00:32:26,900 +تحرّه فجابله بالإيه بالدينار شاتين وهو راجع وقف + +232 +00:32:26,900 --> 00:32:30,640 +واحد قال تبيعني شاة من شاتين كأقل وببيعك لكن بدينار + +233 +00:32:30,640 --> 00:32:34,820 +قال قبلت فأعطاله واحدة وأخذ الدينار وإجي للنبي + +234 +00:32:34,820 --> 00:32:39,260 +قال له هاي دينارك وهاي شاة وأنا سوّيته يا سلام + +235 +00:32:39,260 --> 00:32:44,220 +الله يرضى عليك يا ابني الله يجعلك مباركا أين ما + +236 +00:32:44,220 --> 00:32:51,470 +كنت فكان إذا باع ترابا إذا باع ترابا ربح فيه أه + +237 +00:32:51,470 --> 00:32:56,870 +لِدُعوة النبي صلى الله عليه وسلم فإن دعوة الأنبياء + +238 +00:32:56,870 --> 00:33:02,170 +مجابة هذا للعلم والله تبارك وتعالى أعلم بارك الله + +239 +00:33:02,170 --> 00:33:07,310 +فيكنا وجزاكنا الله خيرا والحمد لله رب العالمين diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/n8hX1SaQR10_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/n8hX1SaQR10_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..c5070834088de7ba89b1caceee5363ea46c56ad7 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/n8hX1SaQR10_postprocess.srt @@ -0,0 +1,956 @@ +1 +00:00:21,350 --> 00:00:26,650 +إن الحمد لله نحمده و نستعينه و نستغفره و نعود + +2 +00:00:26,650 --> 00:00:32,250 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:32,250 --> 00:00:38,770 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,770 --> 00:00:45,830 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:45,830 --> 00:00:50,070 +رسوله و بعد نعود + +6 +00:00:50,070 --> 00:01:00,820 +إلىرحلتنا العلمية القيمة والنافعة ونبدأها بكتاب + +7 +00:01:00,820 --> 00:01:07,260 +الوكالة ونسأل الله تبارك وتعالى التيثير والتوفيق + +8 +00:01:07,260 --> 00:01:15,060 +والسدد كتاب الوكالة الوكالة شأنها كشأن سائر + +9 +00:01:15,060 --> 00:01:22,290 +المصطلحاتلها معنيان معنا في اللغة ومعنا آخر في + +10 +00:01:22,290 --> 00:01:35,510 +الاصطلاع أما في اللغة فهي + +11 +00:01:35,510 --> 00:01:45,170 +كما قال ابن فارس الواو والكاف واللام أصل صحيح يدل + +12 +00:01:45,170 --> 00:01:52,590 +على اعتماديغيرك في أمرك من + +13 +00:01:52,590 --> 00:02:02,450 +ذلك الوكلة والوكل وهو الرجل الضعيف الرجل الضعيف + +14 +00:02:02,450 --> 00:02:11,030 +الذي لا يقوم بقضاء + +15 +00:02:11,030 --> 00:02:13,050 +حوائجه بنفسه + +16 +00:02:16,570 --> 00:02:22,310 +بل هو الذي ينزلها + +17 +00:02:22,310 --> 00:02:27,850 +بغيره + +18 +00:02:27,850 --> 00:02:34,730 +حتى يؤديها له يقال + +19 +00:02:34,730 --> 00:02:38,950 +وكلة وتكل + +20 +00:02:42,540 --> 00:02:50,920 +إظهار العجز في الأمر والاعتماد فيه على الغير وواكل + +21 +00:02:50,920 --> 00:03:00,560 +فلان إذا ضيع أمر نفسه متكلا فيه على غيره وسمي + +22 +00:03:00,560 --> 00:03:10,680 +الوكيل لأنه يوكل إليه أمر غيره والوكالة + +23 +00:03:12,070 --> 00:03:24,710 +والوكالة بفتح الواو الوكالة + +24 +00:03:24,710 --> 00:03:32,410 +والوكالة بفتح الواو وكسرها التفويض يقال + +25 +00:03:32,410 --> 00:03:39,310 +وكل أمره إلى فلان ثوّظه + +26 +00:03:39,310 --> 00:03:56,360 +إليه واكتفى بهومنه توكلت على الله والوكيل + +27 +00:03:56,360 --> 00:04:05,540 +يأتي بمعنى الحفيظ ومنه قوله جل وعلا حسبنا الله + +28 +00:04:05,540 --> 00:04:08,780 +ونعم الوكيل أي نعم الحفيظ + +29 +00:04:17,760 --> 00:04:25,900 +والوكالة في الشرع اعرفها الشافعية بأنها تفويض أصيل + +30 +00:04:25,900 --> 00:04:29,500 +رشيدا + +31 +00:04:29,500 --> 00:04:43,740 +فيما يقبل النيابة ليفعله + +32 +00:04:43,740 --> 00:04:45,380 +في حياة الأصيل + +33 +00:04:48,560 --> 00:04:59,840 +مرة أخرى الوكالة عند الشافعية هي تفويض أصيل وهو + +34 +00:04:59,840 --> 00:05:12,820 +صاحب الشأن رشيدا وهو الوكيل النائب فيما يعني في + +35 +00:05:12,820 --> 00:05:17,380 +الشيء الذي يقبل النيابة + +36 +00:05:19,700 --> 00:05:28,020 +ليفعله أي النائب في حياة الأصيل صاحب الشأن + +37 +00:05:28,020 --> 00:05:32,100 +وعرّفوها + +38 +00:05:32,100 --> 00:05:37,740 +بتعريف آخر فقالوا + +39 +00:05:37,740 --> 00:05:47,940 +هي إقامة رشيد مقامة + +40 +00:05:48,960 --> 00:05:59,340 +أصيل في عمل مأذون فيه شرعا في عمل مأذون فيه شرعا + +41 +00:05:59,340 --> 00:06:13,880 +والمعنى إقامة رشيد يعني إقامة نائب وكيل مقام + +42 +00:06:13,880 --> 00:06:17,040 +أصيل وهو صاحب الشيء + +43 +00:06:19,450 --> 00:06:23,530 +في عمل مأذون + +44 +00:06:23,530 --> 00:06:35,090 +فيه شرعا وهذا يشمل أمر العبادة التي تحتمل النيابة + +45 +00:06:35,090 --> 00:06:38,830 +كأن + +46 +00:06:38,830 --> 00:06:43,850 +يبعث أصيل + +47 +00:06:43,850 --> 00:06:48,230 +يعني شخص غني + +48 +00:06:49,620 --> 00:06:59,960 +مالك لنصاب الذكاء بعد + +49 +00:06:59,960 --> 00:07:06,080 +أن وجب في ماله الذكاء + +50 +00:07:06,080 --> 00:07:17,790 +أن يبعث رجلا نائبا عنهليصرف زكوات ماله إلى مصارفها + +51 +00:07:17,790 --> 00:07:24,550 +من الفقراء والمساكن والعاملين عليها والمؤلفة إلى + +52 +00:07:24,550 --> 00:07:31,550 +غير ذلك كذلك من + +53 +00:07:31,550 --> 00:07:36,790 +النيابة أو الوكالة في العبادات كأن + +54 +00:07:41,990 --> 00:07:58,730 +ينيب الشخص غيره عن نفسه في الحج والعمرة كما + +55 +00:07:58,730 --> 00:08:06,810 +لو كان الأصيل صاحب + +56 +00:08:06,810 --> 00:08:09,810 +أذر كمرض + +57 +00:08:10,880 --> 00:08:22,940 +أعضبه فمنعه على إيه من القدرة على السفر أو أن + +58 +00:08:22,940 --> 00:08:32,380 +يكون صاحب أذر دائم كهذا المريض فإن سقطت عنه + +59 +00:08:32,380 --> 00:08:37,040 +الاستطاعت المباشرة بقيت + +60 +00:08:41,120 --> 00:08:50,300 +فيه الاستطاعت غير المباشرة فلا يسقط الحج عن أنثال + +61 +00:08:50,300 --> 00:08:57,740 +هؤلاء ويجب عليهم أن ينيبوا غيرهم عن أنفسهم ففي + +62 +00:08:57,740 --> 00:09:05,100 +الحديث عن ابن عباس رضي الله عنهما أن امرأة من + +63 +00:09:05,100 --> 00:09:13,290 +جهينتهأتت النبي صلى الله عليه وسلم فقالت يا رسول + +64 +00:09:13,290 --> 00:09:24,970 +الله إن فريضة الحج على عباده أدركت أبي شيخا كبيرا + +65 +00:09:24,970 --> 00:09:31,310 +لا يستطيع أن يثبت على الراحلة يعني أوهنته الأمراض + +66 +00:09:32,380 --> 00:09:38,100 +فلا يستطيع أن يستوي ثابتا على ظهر الدب أو على + +67 +00:09:38,100 --> 00:09:45,960 +مقعدي المركبة أفأحج عنه قال نعم وفي حديث لقيط بن + +68 +00:09:45,960 --> 00:09:54,820 +صبرة رضي الله عنهأنه قال يا رسول الله إن فريضة + +69 +00:09:54,820 --> 00:10:03,700 +الحج على عباده أدركت أبي شيخا كبيرا لا يستطيع الحج + +70 +00:10:03,700 --> 00:10:11,160 +ولا العمرة ولا الظعن يعني لا يستطيع أن يمارس أداء + +71 +00:10:11,160 --> 00:10:21,220 +مناسك الحج ومناسك العمرة بنفسهفإن سقمه ووجعه يمنعه + +72 +00:10:21,220 --> 00:10:28,180 +من ذلك بل و لا يستطيع الظعن يعني أن يثبت على ظهر + +73 +00:10:28,180 --> 00:10:34,460 +الدابة إذا أراد السفر أفأحج عنه قال حج عن أبيك + +74 +00:10:34,460 --> 00:10:41,920 +واعتمره إذا مرة أخرى قوله قول الشافعية في تعريفهم + +75 +00:10:43,290 --> 00:10:49,890 +في عمل مأذون فيه، العمل المأذون فيه بالنيابة يمكن + +76 +00:10:49,890 --> 00:10:57,690 +أن يكون عملا عباديا كما ذكرنا ويمكن أن يكون عملا + +77 +00:10:57,690 --> 00:11:05,630 +عاديا وهو ما سوى العباديما سوى العبادية كأن أوكله + +78 +00:11:05,630 --> 00:11:12,910 +في التزويج أو في التطليق أو أن أوكله في البيع أو + +79 +00:11:12,910 --> 00:11:21,330 +الشراء أو الإجارة أو الاستئجار أو أن أوكله في + +80 +00:11:21,330 --> 00:11:26,770 +الهبة أو في الوصية أو في الإبراء أو في غير ذلك + +81 +00:11:26,770 --> 00:11:35,310 +واضح الأمر؟ أين أمر؟بعد هذا البيان يحسن بنا أن + +82 +00:11:35,310 --> 00:11:41,750 +نتحدث عن مشروعية الوكالة أن نتحدث عن مشروعية + +83 +00:11:41,750 --> 00:11:54,570 +الوكالة اتفق العلماء على أن الوكالة مشروعة بالكتاب + +84 +00:11:54,570 --> 00:11:58,370 +والسنة والإجماع والمعقول + +85 +00:12:00,590 --> 00:12:13,250 +أما دليلها من الكتاب فقد + +86 +00:12:13,250 --> 00:12:25,150 +أدرك من مواضع عدة منها قول الله جل وعلاإنما + +87 +00:12:25,150 --> 00:12:35,210 +الصدقات للفقراء والمساكين والعاملين عليها من + +88 +00:12:35,210 --> 00:12:43,330 +تستطيع أن تحدثنا عن وجه الدلالة من هذا الجزء من + +89 +00:12:43,330 --> 00:12:50,870 +الآية إنما الصدقات أي الذكوات للفقراء + +90 +00:12:53,110 --> 00:12:59,810 +والمساكن والعاملين عليها والمؤلفة قلوبهم إلى تمام + +91 +00:12:59,810 --> 00:13:11,190 +الآية جميل + +92 +00:13:21,830 --> 00:13:31,050 +لكن إذا أردنا أن نتحدث عن وجه الدلالة بتعبير شرعي + +93 +00:13:31,050 --> 00:13:47,970 +دقيق فظاهر الآية أفاد بأن الله تعالى حدد للزكاة + +94 +00:13:47,970 --> 00:13:49,030 +مصارفة + +95 +00:13:51,470 --> 00:14:03,490 +تبذلوا لهم زكوات محسنين زكوات أغنياء المسلمين من + +96 +00:14:03,490 --> 00:14:13,290 +بين هؤلاء الأصناف صنف العاملين عليها العاملون + +97 +00:14:13,290 --> 00:14:18,110 +عليها هؤلاء هم الذين هم الذين + +98 +00:14:23,350 --> 00:14:32,050 +ينوبون منابأ الإمام أو ولي الأمر في جمعي ذكوات + +99 +00:14:32,050 --> 00:14:41,210 +المحسنين وبذلها إلى الفقراء + +100 +00:14:41,210 --> 00:14:51,490 +والمساكين واضح فما دام أن الشارع الحكيم قد + +101 +00:14:53,190 --> 00:15:02,410 +شرع أن نمنحهم حظا من الذكوات هذا يعني أن عملهم + +102 +00:15:02,410 --> 00:15:12,270 +مشروع لأنهم لو كانوالو كانوا مذنبون او لو كانوا + +103 +00:15:12,270 --> 00:15:20,890 +متجاوزون او عصات ايه لو كانوا عصاتا متجاوزين لإيه + +104 +00:15:20,890 --> 00:15:28,730 +للهدى لما شرع الله عز وجل ان نرحمهم ببذل بعض ذكوات + +105 +00:15:28,730 --> 00:15:37,310 +المحسنين لهمفلمّا شرع الله أن نبدل لهم بعض ذكوات + +106 +00:15:37,310 --> 00:15:45,010 +المحسنين، دل على أن عملهم هذا مشروع، وهل عملهم هذا + +107 +00:15:45,010 --> 00:15:55,460 +إلا نيابة ووكالة؟ أليس كذلك؟هل عملوا هؤلاء إلا + +108 +00:15:55,460 --> 00:16:04,620 +نيابة ووكالة فدل على أن الوكالة مشروعة لكن لا + +109 +00:16:04,620 --> 00:16:11,060 +بدلالة العبارة ولكن بدلالة الإشارة أو باللازم + +110 +00:16:11,060 --> 00:16:16,220 +العقلي باللازم العقلي يعني مثلا + +111 +00:16:22,730 --> 00:16:31,630 +أدخل مثلا القاع فأجد شاب يحدثكن أو يذكركن بحديث من + +112 +00:16:31,630 --> 00:16:37,690 +أحاديث النبي صلى الله عليه وسلم فأخذت جزء مما أحمل + +113 +00:16:37,690 --> 00:16:45,790 +من المال فأعطيته للشاب ماذا تفهمن من صنيعي هذا؟ + +114 +00:16:47,370 --> 00:16:54,870 +ماذا تفهمنا؟ هو الظاهر أني .. أني كرمته .. كرمته + +115 +00:16:54,870 --> 00:17:02,090 +ببعض مالي لكن هناك معنى أبعد من ذلك وهو ماذا؟ وهو + +116 +00:17:02,090 --> 00:17:11,850 +أن وعظه مشروع ولكونه مشروع قد طابت نفسي أن أبذل له + +117 +00:17:11,850 --> 00:17:20,810 +مالا مقابلةمقابلة ما بذل أو إكراما له على ما بذل، + +118 +00:17:20,810 --> 00:17:28,730 +أليس كذلك؟ فمي الفوائد عملي هذا ما يدل على مشروعية + +119 +00:17:28,730 --> 00:17:34,350 +فعله لكن لو أنا دخلت عليه مثلا لو أنا دخلت عليه + +120 +00:17:34,350 --> 00:17:46,030 +ووجدته يشتم كنة أو ينطق سكنة ببذاء القولهل يُعقل + +121 +00:17:46,030 --> 00:17:52,530 +أن أعطيه على ذلك مالا؟ لا يُعقل أن أعطيه، ولو أن + +122 +00:17:52,530 --> 00:17:59,690 +أنا أعطيته يُستبعد جدا أن يكون هذا من قبيل التكريم + +123 +00:17:59,690 --> 00:18:08,410 +ومن قبيل الشكر وإنما يُحمل غالبا على دين مثلا كان + +124 +00:18:08,410 --> 00:18:17,840 +له في ذمة أو ما شابه ذلكومن الأدلة أيضًا قوله جل + +125 +00:18:17,840 --> 00:18:25,040 +وعلا فابعثوا حكمًا من أهله وحكمًا من أهلها إن + +126 +00:18:25,040 --> 00:18:37,440 +يريداء إصلاحًا يوفق الله بينهما وجه الدلالة هل + +127 +00:18:37,440 --> 00:18:43,480 +الحكموا إلا وكيل عن الزوج أو الزوجة + +128 +00:18:46,220 --> 00:18:55,780 +ولولا شرعية الوكالة لما أمر الله تعالى بتوجيه + +129 +00:18:55,780 --> 00:19:08,480 +الحكمين أليس كذلك؟ تمام ومن الأدلة الاستئناسية في + +130 +00:19:08,480 --> 00:19:17,250 +كتاب الله عز وجلوهي تتعلق بشرع من قبلنا قوله جل + +131 +00:19:17,250 --> 00:19:28,290 +وعلا فابعثوا أحدكم بورقكم هذه إلى المدينة فلينظر + +132 +00:19:28,290 --> 00:19:38,850 +أيها أزكى طعاما فليأتكم برزق منها وجه الدلالة وجه + +133 +00:19:38,850 --> 00:19:54,180 +الدلالة أنالآية ظاهرة في أن هؤلاء الفتيه قد جمعوا + +134 +00:19:54,180 --> 00:20:03,840 +مالا من جميعهمجمعوا مالا من جميعهم ثم دفعوه لواحد + +135 +00:20:03,840 --> 00:20:08,880 +منهم و + +136 +00:20:08,880 --> 00:20:17,880 +سلطوه على السوق او على الباعة ليشتري لهم + +137 +00:20:19,570 --> 00:20:27,550 +طعاما يحفظون به مهاجهم و يستبقون به حياتهم و هل + +138 +00:20:27,550 --> 00:20:33,730 +هذا إلا الوكالة؟ واضح الكلام؟ يعني عندما نكون + +139 +00:20:33,730 --> 00:20:43,060 +جماعة و يعض الجوع بطوننا و نريد أن نطعمأو لندفع + +140 +00:20:43,060 --> 00:20:48,980 +جوعة أنفسنا فكل واحد من الحضور بذل جزء من المال + +141 +00:20:48,980 --> 00:20:58,320 +واخترنا واحدة منها وقلنا يا هذاأكرمك الله اذهب أو + +142 +00:20:58,320 --> 00:21:05,780 +ارتحل إلى سوق و اتنا بطعام نطعمه لندفع به جوعة + +143 +00:21:05,780 --> 00:21:14,780 +أنفسنا أليس هذا وكالة فنحن بذلنا له المال و أنبناه + +144 +00:21:14,780 --> 00:21:20,540 +عن أنفسنا و أكلناه عن أنفسنا في شراء الطعام الذي + +145 +00:21:20,540 --> 00:21:26,980 +نطعمه أليس كذلك؟أي نعم قلنا هو دليل استئناسي + +146 +00:21:26,980 --> 00:21:33,240 +لماذا؟ لأن أكثر أهل العلم لم ير أن شرع من قبلنا + +147 +00:21:33,240 --> 00:21:41,720 +شرع لنا إلا إذا قام دليل أو قرينة تقرر بأنه شرع + +148 +00:21:41,720 --> 00:21:47,920 +لنا واضح؟ يعني مثل إيش القرينة؟ أن يقوم دليل إما + +149 +00:21:47,920 --> 00:21:54,350 +من الكتاب أو من السنةيؤكد بأن هذا أو يقرر بأن هذا + +150 +00:21:54,350 --> 00:22:00,230 +الحكم ثابت في شريعة من قبلنا وثابت في شريعتنا مثل + +151 +00:22:00,230 --> 00:22:08,610 +ماذا الله جل وعلا قال في حق أيوب عليه الصلاة + +152 +00:22:08,610 --> 00:22:15,450 +والسلام وقد ابتلاه بسقى من طال معه طال أمده معه ثم + +153 +00:22:15,450 --> 00:22:22,880 +برأه الله كان أيوب عليه الصلاة والسلامقد نذر أثناء + +154 +00:22:22,880 --> 00:22:31,380 +مرضه إن برّأه الله من السقم أن يضرب زوجه مائة صوت + +155 +00:22:31,380 --> 00:22:46,320 +بعض كتب التفسير تقول لأنها قصت قصت ضفائرها لتشتري + +156 +00:22:46,320 --> 00:22:57,330 +له دواء أو طعامفغضب .. غضب من ذلك أنها فعلت من غير + +157 +00:22:57,330 --> 00:23:05,350 +أن تستأذنها أو شق عليه .. شق عليه لأن المؤمنة .. + +158 +00:23:05,350 --> 00:23:11,720 +المؤمنة يغار على زوجهالأن المؤمن يغار على زوجه + +159 +00:23:11,720 --> 00:23:21,020 +فكأن هذا أغضبه فحلف إن شفاه الله تعالى وبرأه من + +160 +00:23:21,020 --> 00:23:30,680 +السقم أن يجلدها مائة صوت فبرأ بإذن الله فأراد + +161 +00:23:30,680 --> 00:23:41,870 +فأراد أن ينفذلكن .. لكن الزوجة ما فعلت هذا إلا من + +162 +00:23:41,870 --> 00:23:51,090 +أجل مصلحته وشفقة بحاله وهو تعبير لا أصدق منه لا + +163 +00:23:51,090 --> 00:23:56,930 +أصدق منه في التعبير على صدق المحبة والولاء بين من + +164 +00:23:56,930 --> 00:24:01,970 +الزوجة لزوجها واضح؟ طيب و هل جزاء الإحسان إلا + +165 +00:24:01,970 --> 00:24:10,980 +الإحسان؟الله بر الرحيم الله بر الرحيم فإيه فجعل له + +166 +00:24:10,980 --> 00:24:20,300 +من يمينه فرجا وهو الكفارة بتأويل + +167 +00:24:20,300 --> 00:24:30,580 +فقال فخذ بيدك ضغثا واضرب به ولا تحنث يعني خذ حزمة + +168 +00:24:30,580 --> 00:24:38,170 +من العيدان الدقيقةتعدادها مائة ثم ايه اضرب بها + +169 +00:24:38,170 --> 00:24:47,470 +زوجك كأنك تداعبها اضربها بها ضربة واحدة فهذا تأويل + +170 +00:24:47,470 --> 00:24:55,970 +يجعلك تخرج من تابعتي + +171 +00:24:55,970 --> 00:25:00,870 +يمينك يجعلك تخرج من تابعتي يمينك + +172 +00:25:03,900 --> 00:25:11,900 +ففي الحديث وقد حسنه أهله العلم أن .. أن رجلا من + +173 +00:25:11,900 --> 00:25:20,340 +الأنصار أن رجلا مريضا من الأنصار قد واقع جارية لهم + +174 +00:25:20,340 --> 00:25:27,250 +قد واقع جارية لهمفجاء به أهله إلى النبي صلى الله + +175 +00:25:27,250 --> 00:25:34,210 +عليه وسلم فقالوا إن صاحبنا قد زنا بجارية لنا قال + +176 +00:25:34,210 --> 00:25:42,230 +أفعلت؟ قال نعم وكان الرجل المريض بكرا يعني لم يكن + +177 +00:25:42,230 --> 00:25:52,830 +محصنافقال خذوه فاجلدوه مائة قالوا إذا يموت و ذلك + +178 +00:25:52,830 --> 00:26:01,280 +أنه مريض مرضا زمناإذا يموت فقال صلى الله عليه وسلم + +179 +00:26:01,280 --> 00:26:10,360 +إذا خذوا عثكالا فيه مائة شمراخ واضربوه بيها دفعة + +180 +00:26:10,360 --> 00:26:16,700 +واحدة خذوا عثكالا العثكال العرجون العرجون النخل + +181 +00:26:16,700 --> 00:26:22,820 +النخل جن البلح جن البلح فيه مائة شمراخ يعني فيه + +182 +00:26:22,820 --> 00:26:32,020 +مائة عودواضربوه بها ضربة واحدة إذا هذا الحديثهذا + +183 +00:26:32,020 --> 00:26:38,120 +الحديث هو عينه .. هو عينه أو هذا الفعل هو عينه + +184 +00:26:38,120 --> 00:26:45,720 +الفعل الذي يعني فعله أيوب مع زوجها، أليس كذلك؟ + +185 +00:26:45,720 --> 00:26:53,200 +فلما .. لما أمر النبي به دل .. ماذا؟ دل على أن شرع + +186 +00:26:53,200 --> 00:27:02,980 +من قبلناع مأذون به في شريعتنا مأذون به في شريعتنا + +187 +00:27:02,980 --> 00:27:10,800 +اذا اي ما اي ما دليل قام يقرر شريعة من قبلنا + +188 +00:27:10,800 --> 00:27:19,270 +قبلناه واخذنا به لكن اذا بلغنا في القرآنشرع من + +189 +00:27:19,270 --> 00:27:27,050 +قبلنا ولم يقم دليل من السنة على أنه + +190 +00:27:27,050 --> 00:27:35,490 +شرع لنا نتوقف من أجل ذلك قلنا بأن هذه الموضعين من + +191 +00:27:35,490 --> 00:27:41,950 +الأدلة الاستئناسية التي تشعرنا بأن الوكالة أو + +192 +00:27:41,950 --> 00:27:49,720 +النيابة كما هي مشروعةمشروعة عندنا أي في شريعة + +193 +00:27:49,720 --> 00:27:56,760 +نبينا صلى الله عليه وسلم فإنها مشروعة في شرائع من + +194 +00:27:56,760 --> 00:28:07,340 +قبلنا واضح الكلام؟ ومن الأدلة من السنة حديث + +195 +00:28:07,340 --> 00:28:15,560 +عقبة بن عامرينرضي الله عنه أن النبي صلى الله عليه + +196 +00:28:15,560 --> 00:28:25,200 +وسلم قال إذا نكح الوليان إذا نكح الوليان فالأول + +197 +00:28:25,200 --> 00:28:36,280 +أحقه وإذا باع المجيزان فالأول أحقه إذا نكح الوليان + +198 +00:28:36,280 --> 00:28:38,240 +فالأول + +199 +00:28:43,430 --> 00:28:51,710 +أحق وإذا باع المجيزان فالأول أحق وجه الدلالة قال + +200 +00:28:51,710 --> 00:28:57,250 +الإمام الشافعي الإمام الأكبر رحمه الله محمد ابن + +201 +00:28:57,250 --> 00:29:03,630 +إدريس الشافعي فيه أي في الحديث دلالة على أن + +202 +00:29:03,630 --> 00:29:10,840 +الوكالة في النكاح والبيع جائزةواضح خلّينا نختم + +203 +00:29:10,840 --> 00:29:17,560 +دليلة مشروعية حديث عقبة إذا نكح الوليان إذا نكح + +204 +00:29:17,560 --> 00:29:23,940 +الوليان فالأول أحقه طبعا من هو الولي الولي هو الذي + +205 +00:29:23,940 --> 00:29:31,060 +يتولى شأن المرأة ليس كذلك ليش؟ لأن الشاب يعني لا + +206 +00:29:31,060 --> 00:29:40,300 +يصلح أو لا يقتضي أن يقوم الوليأن يقوم الولي نائبا + +207 +00:29:40,300 --> 00:29:48,460 +عنه اللهم إلا إذا كان صغيرا أو مجنونا واضح لكن + +208 +00:29:48,460 --> 00:29:54,860 +العقلاء الشاب نفسه يقوموا يقوموا بتزويج نفسه لكن + +209 +00:29:54,860 --> 00:30:02,510 +المرأة بكرا أو سيباهي التي لا يجوز لها عند جماهير + +210 +00:30:02,510 --> 00:30:08,430 +أهل العلم دون الحنفية أن تتولى تزويج نفسها بنفسها + +211 +00:30:08,430 --> 00:30:17,790 +بل ينبغي أن يكون هذا من بواب تزأي وليهااه إما الأب + +212 +00:30:17,790 --> 00:30:25,070 +أو الجد الصحيح أبو الأب أو وصي أحدهما أو بعد ذلك + +213 +00:30:25,070 --> 00:30:30,750 +الشقيق الأكبر أو الأخ لأب الأكبر إذا كان موجودا + +214 +00:30:33,740 --> 00:30:40,500 +ودليل ذلك قوله صلى الله عليه وسلم لا نكاح إلا بولي + +215 +00:30:40,500 --> 00:30:47,920 +وشاهداء عدل وقوله أي ممرأة نكحت بغير إذن وليها + +216 +00:30:47,920 --> 00:30:56,650 +فنكاحها باطل فنكاحها باطل فنكاحها باطلإذا قام + +217 +00:30:56,650 --> 00:31:00,290 +الوليان + +218 +00:31:00,290 --> 00:31:09,490 +في التزويج، أليس الولي هذا نائب عن ابنته؟ وليست + +219 +00:31:09,490 --> 00:31:12,450 +النيابة هذه وكالة؟ + +220 +00:31:17,490 --> 00:31:22,810 +ومن الأدلة حديث عروة البارقي رضي الله عنه وقد + +221 +00:31:22,810 --> 00:31:27,590 +أعطاه النبي صلى الله عليه وسلم دينارا ليشتري به + +222 +00:31:27,590 --> 00:31:36,620 +أضحية فأتى السوق فاشترى به شاتيناشترى بالدينار + +223 +00:31:36,620 --> 00:31:43,460 +الواحد شاتين ثم وهو قافل باع شاتا بدينار واتى + +224 +00:31:43,460 --> 00:31:50,580 +النبي صلى الله عليه وسلم بشات ودينار فدعى النبي له + +225 +00:31:50,580 --> 00:31:58,500 +بالبركة في صفقة يمينه فكان لو باع ترابا لربح به لأ + +226 +00:31:58,500 --> 00:32:03,730 +لربح فيه ولذلكالنبي عليه الصلاة والسلام لما جال له + +227 +00:32:03,730 --> 00:32:08,910 +خد يا عروة روح انزل على السوق خد هاي دينار وانزل + +228 +00:32:08,910 --> 00:32:13,470 +على السوق جيبلي شاة حتى أضحي بها، أليست هذه نيابة + +229 +00:32:13,470 --> 00:32:18,030 +وكالة؟ فعروة ما شاء الله أخد وعرف أن النبي عليه + +230 +00:32:18,030 --> 00:32:21,520 +الصلاة والسلام قليل ما في اليدفلمّا نزل على السوق + +231 +00:32:21,520 --> 00:32:26,900 +تحرّه فجابله بالإيه بالدينار شاتين وهو راجع وقف + +232 +00:32:26,900 --> 00:32:30,640 +واحد قال تبيعني شامن شاتين كأقل و ببيعك لكن بدينار + +233 +00:32:30,640 --> 00:32:34,820 +قال قبلت فأعطاله واحدة و أخد الدينار و إجي للنبي + +234 +00:32:34,820 --> 00:32:39,260 +قال له هاي دينارك و هاي شامن و أنا سويته يا سلام + +235 +00:32:39,260 --> 00:32:44,220 +الله يرضى عليك يا ابني الله يجعلك مباركا أين ما + +236 +00:32:44,220 --> 00:32:51,470 +كنت فكان إذا باع ترابا إذا باع ترابا ربح فيهأه + +237 +00:32:51,470 --> 00:32:56,870 +لدعوة النبي صلى الله عليه وسلم فإن دعوة الأنبياء + +238 +00:32:56,870 --> 00:33:02,170 +مجابة هذا للعلم والله تبارك وتعالى أعلم بارك الله + +239 +00:33:02,170 --> 00:33:07,310 +فيكنا وجزاكنا الله خيرا والحمد لله 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+00:00:21,350 --> 00:00:26,650 +إن الحمد لله نحمده و نستعينه و نستغفره و نعود + +2 +00:00:26,650 --> 00:00:32,250 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:32,250 --> 00:00:38,770 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,770 --> 00:00:45,830 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:45,830 --> 00:00:50,070 +رسوله و بعد نعود + +6 +00:00:50,070 --> 00:01:00,820 +إلىرحلتنا العلمية القيمة والنافعة ونبدأها بكتاب + +7 +00:01:00,820 --> 00:01:07,260 +الوكالة ونسأل الله تبارك وتعالى التيثير والتوفيق + +8 +00:01:07,260 --> 00:01:15,060 +والسدد كتاب الوكالة الوكالة شأنها كشأن سائر + +9 +00:01:15,060 --> 00:01:22,290 +المصطلحاتلها معنيان معنا في اللغة ومعنا آخر في + +10 +00:01:22,290 --> 00:01:35,510 +الاصطلاع أما في اللغة فهي + +11 +00:01:35,510 --> 00:01:45,170 +كما قال ابن فارس الواو والكاف واللام أصل صحيح يدل + +12 +00:01:45,170 --> 00:01:52,590 +على اعتماديغيرك في أمرك من + +13 +00:01:52,590 --> 00:02:02,450 +ذلك الوكلة والوكل وهو الرجل الضعيف الرجل الضعيف + +14 +00:02:02,450 --> 00:02:11,030 +الذي لا يقوم بقضاء + +15 +00:02:11,030 --> 00:02:13,050 +حوائجه بنفسه + +16 +00:02:16,570 --> 00:02:22,310 +بل هو الذي ينزلها + +17 +00:02:22,310 --> 00:02:27,850 +بغيره + +18 +00:02:27,850 --> 00:02:34,730 +حتى يؤديها له يقال + +19 +00:02:34,730 --> 00:02:38,950 +وكلة وتكل + +20 +00:02:42,540 --> 00:02:50,920 +إظهار العجز في الأمر والاعتماد فيه على الغير وواكل + +21 +00:02:50,920 --> 00:03:00,560 +فلان إذا ضيع أمر نفسه متكلا فيه على غيره وسمي + +22 +00:03:00,560 --> 00:03:10,680 +الوكيل لأنه يوكل إليه أمر غيره والوكالة + +23 +00:03:12,070 --> 00:03:24,710 +والوكالة بفتح الواو الوكالة + +24 +00:03:24,710 --> 00:03:32,410 +والوكالة بفتح الواو وكسرها التفويض يقال + +25 +00:03:32,410 --> 00:03:39,310 +وكل أمره إلى فلان ثوّظه + +26 +00:03:39,310 --> 00:03:56,360 +إليه واكتفى بهومنه توكلت على الله والوكيل + +27 +00:03:56,360 --> 00:04:05,540 +يأتي بمعنى الحفيظ ومنه قوله جل وعلا حسبنا الله + +28 +00:04:05,540 --> 00:04:08,780 +ونعم الوكيل أي نعم الحفيظ + +29 +00:04:17,760 --> 00:04:25,900 +والوكالة في الشرع اعرفها الشافعية بأنها تفويض أصيل + +30 +00:04:25,900 --> 00:04:29,500 +رشيدا + +31 +00:04:29,500 --> 00:04:43,740 +فيما يقبل النيابة ليفعله + +32 +00:04:43,740 --> 00:04:45,380 +في حياة الأصيل + +33 +00:04:48,560 --> 00:04:59,840 +مرة أخرى الوكالة عند الشافعية هي تفويض أصيل وهو + +34 +00:04:59,840 --> 00:05:12,820 +صاحب الشأن رشيدا وهو الوكيل النائب فيما يعني في + +35 +00:05:12,820 --> 00:05:17,380 +الشيء الذي يقبل النيابة + +36 +00:05:19,700 --> 00:05:28,020 +ليفعله أي النائب في حياة الأصيل صاحب الشأن + +37 +00:05:28,020 --> 00:05:32,100 +وعرّفوها + +38 +00:05:32,100 --> 00:05:37,740 +بتعريف آخر فقالوا + +39 +00:05:37,740 --> 00:05:47,940 +هي إقامة رشيد مقامة + +40 +00:05:48,960 --> 00:05:59,340 +أصيل في عمل مأذون فيه شرعا في عمل مأذون فيه شرعا + +41 +00:05:59,340 --> 00:06:13,880 +والمعنى إقامة رشيد يعني إقامة نائب وكيل مقام + +42 +00:06:13,880 --> 00:06:17,040 +أصيل وهو صاحب الشيء + +43 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00:08:32,380 +يكون صاحب أذر دائم كهذا المريض فإن سقطت عنه + +59 +00:08:32,380 --> 00:08:37,040 +الاستطاعت المباشرة بقيت + +60 +00:08:41,120 --> 00:08:50,300 +فيه الاستطاعت غير المباشرة فلا يسقط الحج عن أنثال + +61 +00:08:50,300 --> 00:08:57,740 +هؤلاء ويجب عليهم أن ينيبوا غيرهم عن أنفسهم ففي + +62 +00:08:57,740 --> 00:09:05,100 +الحديث عن ابن عباس رضي الله عنهما أن امرأة من + +63 +00:09:05,100 --> 00:09:13,290 +جهينتهأتت النبي صلى الله عليه وسلم فقالت يا رسول + +64 +00:09:13,290 --> 00:09:24,970 +الله إن فريضة الحج على عباده أدركت أبي شيخا كبيرا + +65 +00:09:24,970 --> 00:09:31,310 +لا يستطيع أن يثبت على الراحلة يعني أوهنته الأمراض + +66 +00:09:32,380 --> 00:09:38,100 +فلا يستطيع أن يستوي ثابتا على ظهر الدب أو على + +67 +00:09:38,100 --> 00:09:45,960 +مقعدي المركبة أفأحج عنه قال نعم وفي حديث لقيط بن + +68 +00:09:45,960 --> 00:09:54,820 +صبرة رضي الله عنهأنه قال يا رسول الله إن فريضة + +69 +00:09:54,820 --> 00:10:03,700 +الحج على عباده أدركت أبي شيخا كبيرا لا يستطيع الحج + +70 +00:10:03,700 --> 00:10:11,160 +ولا العمرة ولا الظعن يعني لا يستطيع أن يمارس أداء + +71 +00:10:11,160 --> 00:10:21,220 +مناسك الحج ومناسك العمرة بنفسهفإن سقمه ووجعه يمنعه + +72 +00:10:21,220 --> 00:10:28,180 +من ذلك بل و لا يستطيع الظعن يعني أن يثبت على ظهر + +73 +00:10:28,180 --> 00:10:34,460 +الدابة إذا أراد السفر أفأحج عنه قال حج عن أبيك + +74 +00:10:34,460 --> 00:10:41,920 +واعتمره إذا مرة أخرى قوله قول الشافعية في تعريفهم + +75 +00:10:43,290 --> 00:10:49,890 +في عمل مأذون فيه، العمل المأذون فيه بالنيابة يمكن + +76 +00:10:49,890 --> 00:10:57,690 +أن يكون عملا عباديا كما ذكرنا ويمكن أن يكون عملا + +77 +00:10:57,690 --> 00:11:05,630 +عاديا وهو ما سوى العباديما سوى العبادية كأن أوكله + +78 +00:11:05,630 --> 00:11:12,910 +في التزويج أو في التطليق أو أن أوكله في البيع أو + +79 +00:11:12,910 --> 00:11:21,330 +الشراء أو الإجارة أو الاستئجار أو أن أوكله في + +80 +00:11:21,330 --> 00:11:26,770 +الهبة أو في الوصية أو في الإبراء أو في غير ذلك + +81 +00:11:26,770 --> 00:11:35,310 +واضح الأمر؟ أين أمر؟بعد هذا البيان يحسن بنا أن + +82 +00:11:35,310 --> 00:11:41,750 +نتحدث عن مشروعية الوكالة أن نتحدث عن مشروعية + +83 +00:11:41,750 --> 00:11:54,570 +الوكالة اتفق العلماء على أن الوكالة مشروعة بالكتاب + +84 +00:11:54,570 --> 00:11:58,370 +والسنة والإجماع والمعقول + +85 +00:12:00,590 --> 00:12:13,250 +أما دليلها من الكتاب فقد + +86 +00:12:13,250 --> 00:12:25,150 +أدرك من مواضع عدة منها قول الله جل وعلاإنما + +87 +00:12:25,150 --> 00:12:35,210 +الصدقات للفقراء والمساكين والعاملين عليها من + +88 +00:12:35,210 --> 00:12:43,330 +تستطيع أن تحدثنا عن وجه الدلالة من هذا الجزء من + +89 +00:12:43,330 --> 00:12:50,870 +الآية إنما الصدقات أي الذكوات للفقراء + +90 +00:12:53,110 --> 00:12:59,810 +والمساكن والعاملين عليها والمؤلفة قلوبهم إلى تمام + +91 +00:12:59,810 --> 00:13:11,190 +الآية جميل + +92 +00:13:21,830 --> 00:13:31,050 +لكن إذا أردنا أن نتحدث عن وجه الدلالة بتعبير شرعي + +93 +00:13:31,050 --> 00:13:47,970 +دقيق فظاهر الآية أفاد بأن الله تعالى حدد للزكاة + +94 +00:13:47,970 --> 00:13:49,030 +مصارفة + +95 +00:13:51,470 --> 00:14:03,490 +تبذلوا لهم زكوات محسنين زكوات أغنياء المسلمين من + +96 +00:14:03,490 --> 00:14:13,290 +بين هؤلاء الأصناف صنف العاملين عليها العاملون + +97 +00:14:13,290 --> 00:14:18,110 +عليها هؤلاء هم الذين هم الذين + +98 +00:14:23,350 --> 00:14:32,050 +ينوبون منابأ الإمام أو ولي الأمر في جمعي ذكوات + +99 +00:14:32,050 --> 00:14:41,210 +المحسنين وبذلها إلى الفقراء + +100 +00:14:41,210 --> 00:14:51,490 +والمساكين واضح فما دام أن الشارع الحكيم قد + +101 +00:14:53,190 --> 00:15:02,410 +شرع أن نمنحهم حظا من الذكوات هذا يعني أن عملهم + +102 +00:15:02,410 --> 00:15:12,270 +مشروع لأنهم لو كانوالو كانوا مذنبون او لو كانوا + +103 +00:15:12,270 --> 00:15:20,890 +متجاوزون او عصات ايه لو كانوا عصاتا متجاوزين لإيه + +104 +00:15:20,890 --> 00:15:28,730 +للهدى لما شرع الله عز وجل ان نرحمهم ببذل بعض ذكوات + +105 +00:15:28,730 --> 00:15:37,310 +المحسنين لهمفلمّا شرع الله أن نبدل لهم بعض ذكوات + +106 +00:15:37,310 --> 00:15:45,010 +المحسنين، دل على أن عملهم هذا مشروع، وهل عملهم هذا + +107 +00:15:45,010 --> 00:15:55,460 +إلا نيابة ووكالة؟ أليس كذلك؟هل عملوا هؤلاء إلا + +108 +00:15:55,460 --> 00:16:04,620 +نيابة ووكالة فدل على أن الوكالة مشروعة لكن لا + +109 +00:16:04,620 --> 00:16:11,060 +بدلالة العبارة ولكن بدلالة الإشارة أو باللازم + +110 +00:16:11,060 --> 00:16:16,220 +العقلي باللازم العقلي يعني مثلا + +111 +00:16:22,730 --> 00:16:31,630 +أدخل مثلا القاع فأجد شاب يحدثكن أو يذكركن بحديث من + +112 +00:16:31,630 --> 00:16:37,690 +أحاديث النبي صلى الله عليه وسلم فأخذت جزء مما أحمل + +113 +00:16:37,690 --> 00:16:45,790 +من المال فأعطيته للشاب ماذا تفهمن من صنيعي هذا؟ + +114 +00:16:47,370 --> 00:16:54,870 +ماذا تفهمنا؟ هو الظاهر أني .. أني كرمته .. كرمته + +115 +00:16:54,870 --> 00:17:02,090 +ببعض مالي لكن هناك معنى أبعد من ذلك وهو ماذا؟ وهو + +116 +00:17:02,090 --> 00:17:11,850 +أن وعظه مشروع ولكونه مشروع قد طابت نفسي أن أبذل له + +117 +00:17:11,850 --> 00:17:20,810 +مالا مقابلةمقابلة ما بذل أو إكراما له على ما بذل، + +118 +00:17:20,810 --> 00:17:28,730 +أليس كذلك؟ فمي الفوائد عملي هذا ما يدل على مشروعية + +119 +00:17:28,730 --> 00:17:34,350 +فعله لكن لو أنا دخلت عليه مثلا لو أنا دخلت عليه + +120 +00:17:34,350 --> 00:17:46,030 +ووجدته يشتم كنة أو ينطق سكنة ببذاء القولهل يُعقل + +121 +00:17:46,030 --> 00:17:52,530 +أن أعطيه على ذلك مالا؟ لا يُعقل أن أعطيه، ولو أن + +122 +00:17:52,530 --> 00:17:59,690 +أنا أعطيته يُستبعد جدا أن يكون هذا من قبيل التكريم + +123 +00:17:59,690 --> 00:18:08,410 +ومن قبيل الشكر وإنما يُحمل غالبا على دين مثلا كان + +124 +00:18:08,410 --> 00:18:17,840 +له في ذمة أو ما شابه ذلكومن الأدلة أيضًا قوله جل + +125 +00:18:17,840 --> 00:18:25,040 +وعلا فابعثوا حكمًا من أهله وحكمًا من أهلها إن + +126 +00:18:25,040 --> 00:18:37,440 +يريداء إصلاحًا يوفق الله بينهما وجه الدلالة هل + +127 +00:18:37,440 --> 00:18:43,480 +الحكموا إلا وكيل عن الزوج أو الزوجة + +128 +00:18:46,220 --> 00:18:55,780 +ولولا شرعية الوكالة لما أمر الله تعالى بتوجيه + +129 +00:18:55,780 --> 00:19:08,480 +الحكمين أليس كذلك؟ تمام ومن الأدلة الاستئناسية في + +130 +00:19:08,480 --> 00:19:17,250 +كتاب الله عز وجلوهي تتعلق بشرع من قبلنا قوله جل + +131 +00:19:17,250 --> 00:19:28,290 +وعلا فابعثوا أحدكم بورقكم هذه إلى المدينة فلينظر + +132 +00:19:28,290 --> 00:19:38,850 +أيها أزكى طعاما فليأتكم برزق منها وجه الدلالة وجه + +133 +00:19:38,850 --> 00:19:54,180 +الدلالة أنالآية ظاهرة في أن هؤلاء الفتيه قد جمعوا + +134 +00:19:54,180 --> 00:20:03,840 +مالا من جميعهمجمعوا مالا من جميعهم ثم دفعوه لواحد + +135 +00:20:03,840 --> 00:20:08,880 +منهم و + +136 +00:20:08,880 --> 00:20:17,880 +سلطوه على السوق او على الباعة ليشتري لهم + +137 +00:20:19,570 --> 00:20:27,550 +طعاما يحفظون به مهاجهم و يستبقون به حياتهم و هل + +138 +00:20:27,550 --> 00:20:33,730 +هذا إلا الوكالة؟ واضح الكلام؟ يعني عندما نكون + +139 +00:20:33,730 --> 00:20:43,060 +جماعة و يعض الجوع بطوننا و نريد أن نطعمأو لندفع + +140 +00:20:43,060 --> 00:20:48,980 +جوعة أنفسنا فكل واحد من الحضور بذل جزء من المال + +141 +00:20:48,980 --> 00:20:58,320 +واخترنا واحدة منها وقلنا يا هذاأكرمك الله اذهب أو + +142 +00:20:58,320 --> 00:21:05,780 +ارتحل إلى سوق و اتنا بطعام نطعمه لندفع به جوعة + +143 +00:21:05,780 --> 00:21:14,780 +أنفسنا أليس هذا وكالة فنحن بذلنا له المال و أنبناه + +144 +00:21:14,780 --> 00:21:20,540 +عن أنفسنا و أكلناه عن أنفسنا في شراء الطعام الذي + +145 +00:21:20,540 --> 00:21:26,980 +نطعمه أليس كذلك؟أي نعم قلنا هو دليل استئناسي + +146 +00:21:26,980 --> 00:21:33,240 +لماذا؟ لأن أكثر أهل العلم لم ير أن شرع من قبلنا + +147 +00:21:33,240 --> 00:21:41,720 +شرع لنا إلا إذا قام دليل أو قرينة تقرر بأنه شرع + +148 +00:21:41,720 --> 00:21:47,920 +لنا واضح؟ يعني مثل إيش القرينة؟ أن يقوم دليل إما + +149 +00:21:47,920 --> 00:21:54,350 +من الكتاب أو من السنةيؤكد بأن هذا أو يقرر بأن هذا + +150 +00:21:54,350 --> 00:22:00,230 +الحكم ثابت في شريعة من قبلنا وثابت في شريعتنا مثل + +151 +00:22:00,230 --> 00:22:08,610 +ماذا الله جل وعلا قال في حق أيوب عليه الصلاة + +152 +00:22:08,610 --> 00:22:15,450 +والسلام وقد ابتلاه بسقى من طال معه طال أمده معه ثم + +153 +00:22:15,450 --> 00:22:22,880 +برأه الله كان أيوب عليه الصلاة والسلامقد نذر أثناء + +154 +00:22:22,880 --> 00:22:31,380 +مرضه إن برّأه الله من السقم أن يضرب زوجه مائة صوت + +155 +00:22:31,380 --> 00:22:46,320 +بعض كتب التفسير تقول لأنها قصت قصت ضفائرها لتشتري + +156 +00:22:46,320 --> 00:22:57,330 +له دواء أو طعامفغضب .. غضب من ذلك أنها فعلت من غير + +157 +00:22:57,330 --> 00:23:05,350 +أن تستأذنها أو شق عليه .. شق عليه لأن المؤمنة .. + +158 +00:23:05,350 --> 00:23:11,720 +المؤمنة يغار على زوجهالأن المؤمن يغار على زوجه + +159 +00:23:11,720 --> 00:23:21,020 +فكأن هذا أغضبه فحلف إن شفاه الله تعالى وبرأه من + +160 +00:23:21,020 --> 00:23:30,680 +السقم أن يجلدها مائة صوت فبرأ بإذن الله فأراد + +161 +00:23:30,680 --> 00:23:41,870 +فأراد أن ينفذلكن .. لكن الزوجة ما فعلت هذا إلا من + +162 +00:23:41,870 --> 00:23:51,090 +أجل مصلحته وشفقة بحاله وهو تعبير لا أصدق منه لا + +163 +00:23:51,090 --> 00:23:56,930 +أصدق منه في التعبير على صدق المحبة والولاء بين من + +164 +00:23:56,930 --> 00:24:01,970 +الزوجة لزوجها واضح؟ طيب و هل جزاء الإحسان إلا + +165 +00:24:01,970 --> 00:24:10,980 +الإحسان؟الله بر الرحيم الله بر الرحيم فإيه فجعل له + +166 +00:24:10,980 --> 00:24:20,300 +من يمينه فرجا وهو الكفارة بتأويل + +167 +00:24:20,300 --> 00:24:30,580 +فقال فخذ بيدك ضغثا واضرب به ولا تحنث يعني خذ حزمة + +168 +00:24:30,580 --> 00:24:38,170 +من العيدان الدقيقةتعدادها مائة ثم ايه اضرب بها + +169 +00:24:38,170 --> 00:24:47,470 +زوجك كأنك تداعبها اضربها بها ضربة واحدة فهذا تأويل + +170 +00:24:47,470 --> 00:24:55,970 +يجعلك تخرج من تابعتي + +171 +00:24:55,970 --> 00:25:00,870 +يمينك يجعلك تخرج من تابعتي يمينك + +172 +00:25:03,900 --> 00:25:11,900 +ففي الحديث وقد حسنه أهله العلم أن .. أن رجلا من + +173 +00:25:11,900 --> 00:25:20,340 +الأنصار أن رجلا مريضا من الأنصار قد واقع جارية لهم + +174 +00:25:20,340 --> 00:25:27,250 +قد واقع جارية لهمفجاء به أهله إلى النبي صلى الله + +175 +00:25:27,250 --> 00:25:34,210 +عليه وسلم فقالوا إن صاحبنا قد زنا بجارية لنا قال + +176 +00:25:34,210 --> 00:25:42,230 +أفعلت؟ قال نعم وكان الرجل المريض بكرا يعني لم يكن + +177 +00:25:42,230 --> 00:25:52,830 +محصنافقال خذوه فاجلدوه مائة قالوا إذا يموت و ذلك + +178 +00:25:52,830 --> 00:26:01,280 +أنه مريض مرضا زمناإذا يموت فقال صلى الله عليه وسلم + +179 +00:26:01,280 --> 00:26:10,360 +إذا خذوا عثكالا فيه مائة شمراخ واضربوه بيها دفعة + +180 +00:26:10,360 --> 00:26:16,700 +واحدة خذوا عثكالا العثكال العرجون العرجون النخل + +181 +00:26:16,700 --> 00:26:22,820 +النخل جن البلح جن البلح فيه مائة شمراخ يعني فيه + +182 +00:26:22,820 --> 00:26:32,020 +مائة عودواضربوه بها ضربة واحدة إذا هذا الحديثهذا + +183 +00:26:32,020 --> 00:26:38,120 +الحديث هو عينه .. هو عينه أو هذا الفعل هو عينه + +184 +00:26:38,120 --> 00:26:45,720 +الفعل الذي يعني فعله أيوب مع زوجها، أليس كذلك؟ + +185 +00:26:45,720 --> 00:26:53,200 +فلما .. لما أمر النبي به دل .. ماذا؟ دل على أن شرع + +186 +00:26:53,200 --> 00:27:02,980 +من قبلناع مأذون به في شريعتنا مأذون به في شريعتنا + +187 +00:27:02,980 --> 00:27:10,800 +اذا اي ما اي ما دليل قام يقرر شريعة من قبلنا + +188 +00:27:10,800 --> 00:27:19,270 +قبلناه واخذنا به لكن اذا بلغنا في القرآنشرع من + +189 +00:27:19,270 --> 00:27:27,050 +قبلنا ولم يقم دليل من السنة على أنه + +190 +00:27:27,050 --> 00:27:35,490 +شرع لنا نتوقف من أجل ذلك قلنا بأن هذه الموضعين من + +191 +00:27:35,490 --> 00:27:41,950 +الأدلة الاستئناسية التي تشعرنا بأن الوكالة أو + +192 +00:27:41,950 --> 00:27:49,720 +النيابة كما هي مشروعةمشروعة عندنا أي في شريعة + +193 +00:27:49,720 --> 00:27:56,760 +نبينا صلى الله عليه وسلم فإنها مشروعة في شرائع من + +194 +00:27:56,760 --> 00:28:07,340 +قبلنا واضح الكلام؟ ومن الأدلة من السنة حديث + +195 +00:28:07,340 --> 00:28:15,560 +عقبة بن عامرينرضي الله عنه أن النبي صلى الله عليه + +196 +00:28:15,560 --> 00:28:25,200 +وسلم قال إذا نكح الوليان إذا نكح الوليان فالأول + +197 +00:28:25,200 --> 00:28:36,280 +أحقه وإذا باع المجيزان فالأول أحقه إذا نكح الوليان + +198 +00:28:36,280 --> 00:28:38,240 +فالأول + +199 +00:28:43,430 --> 00:28:51,710 +أحق وإذا باع المجيزان فالأول أحق وجه الدلالة قال + +200 +00:28:51,710 --> 00:28:57,250 +الإمام الشافعي الإمام الأكبر رحمه الله محمد ابن + +201 +00:28:57,250 --> 00:29:03,630 +إدريس الشافعي فيه أي في الحديث دلالة على أن + +202 +00:29:03,630 --> 00:29:10,840 +الوكالة في النكاح والبيع جائزةواضح خلّينا نختم + +203 +00:29:10,840 --> 00:29:17,560 +دليلة مشروعية حديث عقبة إذا نكح الوليان إذا نكح + +204 +00:29:17,560 --> 00:29:23,940 +الوليان فالأول أحقه طبعا من هو الولي الولي هو الذي + +205 +00:29:23,940 --> 00:29:31,060 +يتولى شأن المرأة ليس كذلك ليش؟ لأن الشاب يعني لا + +206 +00:29:31,060 --> 00:29:40,300 +يصلح أو لا يقتضي أن يقوم الوليأن يقوم الولي نائبا + +207 +00:29:40,300 --> 00:29:48,460 +عنه اللهم إلا إذا كان صغيرا أو مجنونا واضح لكن + +208 +00:29:48,460 --> 00:29:54,860 +العقلاء الشاب نفسه يقوموا يقوموا بتزويج نفسه لكن + +209 +00:29:54,860 --> 00:30:02,510 +المرأة بكرا أو سيباهي التي لا يجوز لها عند جماهير + +210 +00:30:02,510 --> 00:30:08,430 +أهل العلم دون الحنفية أن تتولى تزويج نفسها بنفسها + +211 +00:30:08,430 --> 00:30:17,790 +بل ينبغي أن يكون هذا من بواب تزأي وليهااه إما الأب + +212 +00:30:17,790 --> 00:30:25,070 +أو الجد الصحيح أبو الأب أو وصي أحدهما أو بعد ذلك + +213 +00:30:25,070 --> 00:30:30,750 +الشقيق الأكبر أو الأخ لأب الأكبر إذا كان موجودا + +214 +00:30:33,740 --> 00:30:40,500 +ودليل ذلك قوله صلى الله عليه وسلم لا نكاح إلا بولي + +215 +00:30:40,500 --> 00:30:47,920 +وشاهداء عدل وقوله أي ممرأة نكحت بغير إذن وليها + +216 +00:30:47,920 --> 00:30:56,650 +فنكاحها باطل فنكاحها باطل فنكاحها باطلإذا قام + +217 +00:30:56,650 --> 00:31:00,290 +الوليان + +218 +00:31:00,290 --> 00:31:09,490 +في التزويج، أليس الولي هذا نائب عن ابنته؟ وليست + +219 +00:31:09,490 --> 00:31:12,450 +النيابة هذه وكالة؟ + +220 +00:31:17,490 --> 00:31:22,810 +ومن الأدلة حديث عروة البارقي رضي الله عنه وقد + +221 +00:31:22,810 --> 00:31:27,590 +أعطاه النبي صلى الله عليه وسلم دينارا ليشتري به + +222 +00:31:27,590 --> 00:31:36,620 +أضحية فأتى السوق فاشترى به شاتيناشترى بالدينار + +223 +00:31:36,620 --> 00:31:43,460 +الواحد شاتين ثم وهو قافل باع شاتا بدينار واتى + +224 +00:31:43,460 --> 00:31:50,580 +النبي صلى الله عليه وسلم بشات ودينار فدعى النبي له + +225 +00:31:50,580 --> 00:31:58,500 +بالبركة في صفقة يمينه فكان لو باع ترابا لربح به لأ + +226 +00:31:58,500 --> 00:32:03,730 +لربح فيه ولذلكالنبي عليه الصلاة والسلام لما جال له + +227 +00:32:03,730 --> 00:32:08,910 +خد يا عروة روح انزل على السوق خد هاي دينار وانزل + +228 +00:32:08,910 --> 00:32:13,470 +على السوق جيبلي شاة حتى أضحي بها، أليست هذه نيابة + +229 +00:32:13,470 --> 00:32:18,030 +وكالة؟ فعروة ما شاء الله أخد وعرف أن النبي عليه + +230 +00:32:18,030 --> 00:32:21,520 +الصلاة والسلام قليل ما في اليدفلمّا نزل على السوق + +231 +00:32:21,520 --> 00:32:26,900 +تحرّه فجابله بالإيه بالدينار شاتين وهو راجع وقف + +232 +00:32:26,900 --> 00:32:30,640 +واحد قال تبيعني شامن شاتين كأقل و ببيعك لكن بدينار + +233 +00:32:30,640 --> 00:32:34,820 +قال قبلت فأعطاله واحدة و أخد الدينار و إجي للنبي + +234 +00:32:34,820 --> 00:32:39,260 +قال له هاي دينارك و هاي شامن و أنا سويته يا سلام + +235 +00:32:39,260 --> 00:32:44,220 +الله يرضى عليك يا ابني الله يجعلك مباركا أين ما + +236 +00:32:44,220 --> 00:32:51,470 +كنت فكان إذا باع ترابا إذا باع ترابا ربح فيهأه + +237 +00:32:51,470 --> 00:32:56,870 +لدعوة النبي صلى الله عليه وسلم فإن دعوة الأنبياء + +238 +00:32:56,870 --> 00:33:02,170 +مجابة هذا للعلم والله تبارك وتعالى أعلم بارك الله + +239 +00:33:02,170 --> 00:33:07,310 +فيكنا وجزاكنا الله خيرا والحمد لله رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/qv6nqrx7SRk.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/qv6nqrx7SRk.srt new file mode 100644 index 0000000000000000000000000000000000000000..57fc7c63ff22d557e5280f422f89816a5fae6d37 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/qv6nqrx7SRk.srt @@ -0,0 +1,1240 @@ +1 +00:00:21,130 --> 00:00:26,250 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,250 --> 00:00:31,670 +بالله من شرور أنفسنا و سيئات أعمالنا من يهده الله + +3 +00:00:31,670 --> 00:00:37,530 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:37,530 --> 00:00:44,150 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:44,150 --> 00:00:52,490 +رسوله هو بعض بناء على رغبتنا، الفضليات نعود إلى بيان + +6 +00:00:52,490 --> 00:01:01,170 +حيلة الشافعية بشأن المال المتقوم يقول الإمام + +7 +00:01:01,170 --> 00:01:05,430 +النووي رحمه الله تعالى في كتاب منهاج الطالبين + +8 +00:01:05,430 --> 00:01:13,760 +والحيلة في الشركة العروض أو والحيلة في الشركة في + +9 +00:01:13,760 --> 00:01:23,260 +العروض أن يبيع كل واحد بعض عرضه ببعض عرض الآخر + +10 +00:01:23,260 --> 00:01:26,680 +ويأذن + +11 +00:01:26,680 --> 00:01:31,220 +له في التصرف بيان + +12 +00:01:31,220 --> 00:01:38,740 +الحيلة إذا افترضنا أن الشركاء اثنان + +13 +00:01:41,750 --> 00:01:50,090 +وأن المال الذي يملكانه من المتقوم لا من المثلي + +14 +00:01:50,090 --> 00:01:53,430 +نريد + +15 +00:01:53,430 --> 00:02:05,670 +أن نفترض أن كل واحد منهم يملك أربعة بقرات، البقر من + +16 +00:02:05,670 --> 00:02:10,490 +المال المتقوم وليس من المال المثلي + +17 +00:02:13,160 --> 00:02:22,560 +ورغب كل واحد منهما أن يشارك الآخر ومعلوم أن + +18 +00:02:22,560 --> 00:02:30,580 +الشافعية رحمهم الله لا يرون شركة العنان إلا في + +19 +00:02:30,580 --> 00:02:39,430 +المال المثلي لا في المال المتقوم لكنهم أرادوا أن + +20 +00:02:39,430 --> 00:02:49,830 +يقدموا لنا حيلة شرعية يمكن للشركاء الذين يملكون + +21 +00:02:49,830 --> 00:03:00,210 +مالا متقوما أن يتخذوها وسيلة لمشروعية الشركة في + +22 +00:03:00,210 --> 00:03:01,090 +مالهما + +23 +00:03:03,260 --> 00:03:12,420 +مثلنا بإثنين يملك كل واحد منهما أربعة بقرات، والبقر + +24 +00:03:12,420 --> 00:03:23,280 +مال متقوم وليس مالا مثليا، الحيلة هي الآتي أن يبيع + +25 +00:03:23,280 --> 00:03:36,920 +كل واحد من الشريكين نصف ماله بنصف مال الآخر، يعني أن + +26 +00:03:36,920 --> 00:03:51,720 +يبيع محمد بقرتين من بقره إلى أحمد بثمانين، +هو بقرتان من بقر أحمد ويقبل + +27 +00:03:51,720 --> 00:03:59,360 +أحمد بذلك + +28 +00:03:59,360 --> 00:04:01,040 +أحمد بذلك + +29 +00:04:04,580 --> 00:04:15,460 +الحاصل إلى هذا الحد هو ماذا؟ أن محمدا أعطى بقرتين + +30 +00:04:15,460 --> 00:04:25,940 +لأحمد وأحمد أعطى محمدا بقرتين لكن بسبيل عقد البيع + +31 +00:04:26,890 --> 00:04:36,090 +كل .. كل منهما ثمن إيه ثمن لإيه للإيه للآخر واضح؟ + +32 +00:04:36,090 --> 00:04:49,610 +الآن إذا قلنا لمحمد ما هو مجموع مالك؟ سيقول مجموع + +33 +00:04:49,610 --> 00:04:59,320 +مال يتألف من نصف كنت أملكه أنا وما زلت أملكه ومن + +34 +00:04:59,320 --> 00:05:05,920 +نصف آخر ملكته من أخي أحمد أليس كذلك؟ يعني عنده + +35 +00:05:05,920 --> 00:05:16,020 +بقرتان من أصل ملكه وبقرتان أخريين اشتراهما من أحمد + +36 +00:05:16,020 --> 00:05:24,210 +ولو سألنا أحمد ما هو حصيلة مالك الآن سيقول أربع + +37 +00:05:24,210 --> 00:05:32,010 +بقرات بقرتان مما كنت أملك من المال وبقرتان + +38 +00:05:32,010 --> 00:05:42,010 +اشتريتهما من أخي محمد هذه هي الحقيقة ليس كذلك ثم + +39 +00:05:42,010 --> 00:05:51,320 +بعد ذلك شرعا أن يشتركوا الشركة عند الشافعية من + +40 +00:05:51,320 --> 00:06:01,020 +شرط صحتها شيوع المال المشترك فيه، إذا أتى محمد + +41 +00:06:01,020 --> 00:06:12,140 +ببقراته الأربع وأتى أحمد ببقراته الأربع وضموا ضموا + +42 +00:06:12,140 --> 00:06:21,120 +ماليهما إلى بعضه فاختلطت البقرات الثمان ببعضها ألا + +43 +00:06:21,120 --> 00:06:29,940 +ترون الصورة هذه أن المال بات مختلطا اختلاطا يداني + +44 +00:06:29,940 --> 00:06:38,510 +الكمال أليس كذلك؟ لأنه اختلط اختلاطا ما قبل الشركة + +45 +00:06:38,510 --> 00:06:46,630 +ثم بعد ذلك يعني ازداد اختلاط المال بعد الشركة + +46 +00:06:46,630 --> 00:06:54,970 +عندما ضم كل واحد منهما مال نفسه الذي يملك إلى مال + +47 +00:06:54,970 --> 00:07:02,660 +أخيه واضح الكلام؟ هذه هي الحيلة إذا امتثلوا ها صحت + +48 +00:07:02,660 --> 00:07:12,640 +الشركة و ورثتهم ربحا حلالا بحسب ما يذكر الشافعية + +49 +00:07:12,640 --> 00:07:19,540 +رحمهم الله تعالى، الصورة واضحة الآن؟ + +50 +00:07:19,540 --> 00:07:30,240 +أعيد؟ كيف؟ سهلة؟ طيب الحمد لله، بعد ذلك طبعا هناك + +51 +00:07:30,240 --> 00:07:35,360 +شرط ضمن العقد وأن يأذن كل واحد منهما بالتصرف + +52 +00:07:35,360 --> 00:07:44,400 +بالتصرف للآخر، يعني كل واحد يملك أن يشرع بترويج هذه + +53 +00:07:44,400 --> 00:07:50,740 +البضاعة بحسب ما يقدر ويطيق ثم بعدها قال الإمام + +54 +00:07:50,740 --> 00:07:58,180 +النووي رحمه الله ولا يشترط تساوي قدر المالين ولا + +55 +00:07:58,180 --> 00:08:06,880 +يُشترط تساوي قدر المالين، أريد أن أنبه كنا لشيء مضى + +56 +00:08:06,880 --> 00:08:17,060 +كنا ذكرنا أن الشافعية يشترطون شيوع المال أي خلطه + +57 +00:08:17,060 --> 00:08:26,640 +خلطا تاما بحيث يتعذر لأي من الشريكين أن يميز مال + +58 +00:08:26,640 --> 00:08:38,320 +نفسه بعد اختلاطه، صحيح؟ وهذا لا يدركه إلا مع اتحاد + +59 +00:08:38,320 --> 00:08:44,810 +الجنس وإيه واتحاد الصفة بارك الله فيك هذا صحيح مع + +60 +00:08:44,810 --> 00:08:53,650 +اتحاد الجنس وإيه و الصفة، يعني إذا كان قمحا فلابد أن + +61 +00:08:53,650 --> 00:09:00,770 +يكون إيه كل منهما يبذل قمحا ولابد أن يكون القمح + +62 +00:09:00,770 --> 00:09:11,170 +على صفة واحدة إن كان أسمر أو كان أبيض أو كان حديثا + +63 +00:09:11,170 --> 00:09:17,490 +جديدا أو كان عتيقا مسوسا المهم لابد أن تتحد صفته + +64 +00:09:17,490 --> 00:09:26,600 +واضح؟ هذا الشرط الذي ذكرته الآن ولا يشترط تساوي + +65 +00:09:26,600 --> 00:09:35,790 +القدرين غير ذاك الشرط فهذا شرط في القدر ذاك شرط + +66 +00:09:35,790 --> 00:09:43,490 +.. شرط في الجنس والصفة واضح الأمر هنا يقول النووي + +67 +00:09:43,490 --> 00:09:50,910 +لا يشترط .. لا يشترط التساوي في القدر فلو بذل محمد + +68 +00:09:50,910 --> 00:10:02,250 +ألف .. ألف دينار أردني وبذل أحمد ألف ونصف الألف + +69 +00:10:02,250 --> 00:10:11,570 +دينارا أردنيا ثم ضمّا ماليهما واشتركا صحة الشركة + +70 +00:10:11,570 --> 00:10:21,370 +صحة الشركة وذلك لتمام الخلط بتحقق اتحاد الجنس + +71 +00:10:21,370 --> 00:10:28,730 +واتحاد الصفة ولا يلزم التساوي في القدر وذلك أن + +72 +00:10:28,730 --> 00:10:38,890 +الربح إذا حصل فإنه .. فإنه يعود إلى نسبة نصيب كل + +73 +00:10:38,890 --> 00:10:47,150 +واحد منهما يعني اقتسمانه بأن يأخذ كل واحد منهما من + +74 +00:10:47,150 --> 00:10:55,140 +الربح ما إيه ما يناسب قدر المال الذي يعني اشترك به + +75 +00:10:55,140 --> 00:11:02,740 +واضح الكلام، بعدها قال والاصح أيضا أنه لا يشترط + +76 +00:11:02,740 --> 00:11:11,850 +العلم بقدره ما عند العقد لا يشترط العلم بقدرهما هذا + +77 +00:11:11,850 --> 00:11:18,310 +في الأصح عندهم، والأصح يقابله صحيح عند الشافعية في + +78 +00:11:18,310 --> 00:11:24,610 +الأصح أنه لا يشترط العلم بقدرهما عند العقد ولا + +79 +00:11:24,610 --> 00:11:37,300 +تظنن ظنة أن الشافعية يتهاونون في العلم بقدر مال كل + +80 +00:11:37,300 --> 00:11:43,200 +منهما يعني يأذنون بالجهالة ومعلوم أن الجهالة في + +81 +00:11:43,200 --> 00:11:52,260 +القدر تبطل العقدة لكنهم يقولون بأن الشركاء بأن + +82 +00:11:52,260 --> 00:11:59,520 +الشركاء إذا .. إذا بذلك كل واحد منهما وهذا مثال + +83 +00:11:59,520 --> 00:12:08,440 +يذكرونه إذا بذل كل واحد منهما مكيلا .. يعني كيلا + +84 +00:12:08,440 --> 00:12:15,280 +من الدراهم كيلا من الدراهم مثلا كانت الدراهم قديما + +85 +00:12:15,280 --> 00:12:23,040 +تكال فمثلا جاءوا بإيه؟ بالكيل وإيه؟ وملأه أحدهما + +86 +00:12:23,040 --> 00:12:30,950 +بالدراهم ثم دفعه للآخر بعد أن أفرغه في كفة مثلا + +87 +00:12:30,950 --> 00:12:39,030 +الميزان بعد أن أفرغه دفعه للآخر فإيه فملأه دراهم + +88 +00:12:39,030 --> 00:12:46,550 +أيضا متحدة الصفة يعني دراهم صحاها ووضعها في كفة + +89 +00:12:46,550 --> 00:13:00,780 +الميزان الأخرى فتساوت كفة الميزان فهذا ابتداء كاف + +90 +00:13:00,780 --> 00:13:10,320 +في أن يبرم العقد كاف في أن يبرم العقد وهو في + +91 +00:13:10,320 --> 00:13:19,420 +الواقع لم يكن .. لم يكن العلم قائما على تمام أو لم + +92 +00:13:19,420 --> 00:13:25,600 +يكن العلم متحققا على تمام ما زال .. ما زال قدر كل + +93 +00:13:25,600 --> 00:13:34,120 +واحد منهما تكتنفه الجهالة بقدر ما بقدر قليل سأبينه + +94 +00:13:34,120 --> 00:13:34,700 +لكنا + +95 +00:13:38,130 --> 00:13:46,890 +الشافعية يقولون يجوز عند إذن أن يبرمى العقدة شريطة + +96 +00:13:46,890 --> 00:13:57,670 +أن لا يتفرقا من المجلس أو يفارق أحدهم المجلس إلا + +97 +00:13:59,230 --> 00:14:08,450 +بعد عد المال إما بحساب يحسبه ويعده أو بوكيل منهما + +98 +00:14:08,450 --> 00:14:17,670 +يوكلانه في عدد دراهم في عدد دراهم ولم يكتفي بإيه + +99 +00:14:17,670 --> 00:14:28,040 +باستواء كفتي الميزان وذلك لو إيه لأن مال أحدهم أو + +100 +00:14:28,040 --> 00:14:36,460 +مال كلاهما مظنّ أن تحمل حبات الدراهم شيئًا من + +101 +00:14:36,460 --> 00:14:44,690 +الأوساخ التي تلصق بها أحيانا مثلا عجين كأن تكون هذه + +102 +00:14:44,690 --> 00:14:52,510 +من آثار رجل خباز فتعلق بها يعني ذرات من العجين أو + +103 +00:14:52,510 --> 00:14:58,730 +ذرات من الزيوت أو أو إلى غير ذلك فهذه مع كثرة + +104 +00:14:58,730 --> 00:15:05,050 +الدراهم يمكن أن تزنى قدر درهم أو أن تبلغ زينة درهم + +105 +00:15:05,050 --> 00:15:12,000 +أو زينة درهمين واضح الكلام؟ ولذلك يقول شريطة أن + +106 +00:15:12,000 --> 00:15:19,360 +يكون قبل التفرقي وإيه قد عد المال بشكل إيه بشكل و + +107 +00:15:19,360 --> 00:15:26,740 +ذلك حتى إيه حتى يعلم كل واحد منهم القدر الذي بذله + +108 +00:15:26,740 --> 00:15:34,850 +بحيث أن يراعى هذا في الربح بعد ذلك، وأقرأ عليك ما + +109 +00:15:34,850 --> 00:15:41,210 +قاله الأصحاب العلم بمقدار النسبتين في المال + +110 +00:15:41,210 --> 00:15:48,410 +المختلط بينهما من كونه مثلا مناصفة أو مثلثة إذا + +111 +00:15:48,410 --> 00:15:56,410 +أمكن معرفتهما بعد ذلك بمراجعة حساب أو وكيل لأن + +112 +00:15:56,410 --> 00:16:04,410 +الحق لهما ولا يعدوهما مثاله أن يضع أحدهما دراهم في + +113 +00:16:04,410 --> 00:16:14,810 +كفة الميزان ويضع الآخر مثالا بإزائها ويشترك ويتجرى + +114 +00:16:14,810 --> 00:16:20,910 +من غير أن يعلم وزنهما، فإنه يصح لأنه لا محذور فيه + +115 +00:16:20,910 --> 00:16:28,410 +لتراضيهما بذلك، هذا إذا .. إذا يعني تنازلا وتسامحا + +116 +00:16:28,410 --> 00:16:36,770 +ورضى كل واحد منهما أن يأخذ مثل الآخر شريطة أن يكون + +117 +00:16:36,770 --> 00:16:43,270 +إيه؟ أن يكون الأمر نسبيا أو الأمر ضئيلا الوجه + +118 +00:16:43,270 --> 00:16:50,710 +الثاني الذي يقابل الأصح أن ذلك يشترط وإلا أدى إلى + +119 +00:16:50,710 --> 00:17:01,000 +جهل كل منهما بما أذن فيه عفواً وبما أذن له فيه إذا + +120 +00:17:01,000 --> 00:17:02,340 +مرة أخرى + +121 +00:17:04,730 --> 00:17:11,390 +يعني أصوب على نفسي الشافعية يقول .. يقولون بأنه + +122 +00:17:11,390 --> 00:17:18,350 +إذا استوت كفتا الميزان على الأصح جاز لهم الاتجار + +123 +00:17:18,350 --> 00:17:24,870 +لكن على الصحيح الذي ظننته هو الراجح أنه لابد من + +124 +00:17:24,870 --> 00:17:33,070 +حساب يحسب أو وكيل يعد قبل الشروع في ..التجارة + +125 +00:17:33,070 --> 00:17:40,670 +وبعدها قال الإمام النووي رحمه الله ويتسلط كل منهم + +126 +00:17:40,670 --> 00:17:49,370 +على التصرف بلا ضرر فلا يبيعوا نسيئة ولا بغير نقد + +127 +00:17:49,370 --> 00:18:01,310 +البلد إذا بعد أن يختلط المال ويبرم العقد يتسلط كل + +128 +00:18:01,310 --> 00:18:11,750 +واحد منهم على الاتجار بمال الشركة شريطة اللي لا + +129 +00:18:11,750 --> 00:18:14,890 +يتجرأ + +130 +00:18:14,890 --> 00:18:24,300 +بضرر وبدأ يعدد لنا صور الضرر أو يذكر لنا أسبابه + +131 +00:18:24,300 --> 00:18:32,700 +ومظانه، قال ومن مظاني الضرر أن يبيع أحدهما بالنسيئة + +132 +00:18:32,700 --> 00:18:41,200 +أي بالدين إلى أجل، واضح أن يبيع أحدهما بالنسيئة أي + +133 +00:18:41,200 --> 00:18:52,530 +بأجل، أين الضرر في ذلك؟ أين الضرر في ذلك؟ الضرر يا + +134 +00:18:52,530 --> 00:19:05,650 +بنات الطيبات أن الشركة لو اعتاد أن يبيع بأجل يشك + +135 +00:19:05,650 --> 00:19:17,140 +أن ينضب أن ينفذ مال الشركاء وربما ذهب ليشتري بضاعة + +136 +00:19:17,690 --> 00:19:26,270 +إلى أجل لأن هما لا يملكان مالا حاضرا فمال الشركة + +137 +00:19:26,270 --> 00:19:33,450 +في معظمه بات دينا في ذمم الناس فإذا انقلبا إلى + +138 +00:19:33,450 --> 00:19:42,450 +أصحاب البضائع ليشتري منهم ربما يعتذرون فهذا يسبب + +139 +00:19:42,450 --> 00:19:52,870 +عنة وحرجا وضررا للشركة ثم أيضًا البيع بالنسيئة مظنة + +140 +00:19:52,870 --> 00:20:02,270 +الضرر من ناحية أخرى لكن قبل أن أذكر الضرر أريد أن + +141 +00:20:02,270 --> 00:20:13,000 +أقول برأي كأن لو أن المرأة كان يبيع حالًا يدفع + +142 +00:20:13,000 --> 00:20:21,760 +السلعة ويأخذ ثمنها وإيه ويحفظه عنده هل هذا برأي + +143 +00:20:21,760 --> 00:20:30,180 +كأن يمكن أن يلحقه ضرر وإيه وهو يقبض السلعة ويقبض + +144 +00:20:30,180 --> 00:20:39,080 +ثمنها فإن الضرر منفي عن هذا وفي المقابل الذي يبيع + +145 +00:20:39,080 --> 00:20:48,300 +بالأجل الذي يبيع بالأجل مظنّته أن يهلك المدين الذي + +146 +00:20:48,300 --> 00:20:54,960 +اشترى السلعة بأجل ولا يعترف ولا يقر الورثة بهذا + +147 +00:20:54,960 --> 00:21:05,310 +الدين فعندئذ يفوتوا على الشركاء وربما يضعفوا الدين + +148 +00:21:05,310 --> 00:21:12,830 +هذا .. هذا المدين يضعف دينه وتتربّع الدنيا و + +149 +00:21:12,830 --> 00:21:19,430 +الأطماع في قلبه فيجحد .. يجحد هذا المال أو هذا + +150 +00:21:19,430 --> 00:21:26,100 +الدين على أصحاب الشركة ينكره ويقول أبدا أنا لم + +151 +00:21:26,100 --> 00:21:31,060 +أستدين منكما وربما + +152 +00:21:31,060 --> 00:21:40,920 +أيضًا يأتي موعد السداد ويكون المرء معسرا ولا يملك + +153 +00:21:40,920 --> 00:21:48,620 +الشركاء إلزامه بدفع المال لقوله تبارك وتعالى وإن + +154 +00:21:48,620 --> 00:21:55,570 +كان ذو عسرةٍ فنظرة إلى ميسرةٍ فنظرة يعني وجب عليكم + +155 +00:21:55,570 --> 00:22:02,350 +إمهاله إلى أن ييسر ويغتني وكذلك قال صلى الله عليه + +156 +00:22:02,350 --> 00:22:13,650 +وسلم: لي الواجد يحل عرضه وعقوبته، وقال مطل الغني + +157 +00:22:13,650 --> 00:22:19,670 +ظلم، والمعنى لي بمعنى + +158 +00:22:19,670 --> 00:22:25,130 +المطل، مطل المدين الواجد الذي أغناه الله، وبات + +159 +00:22:25,130 --> 00:22:30,470 +قادرا على أن يسدّ الدين الذي في ذمّته لكنه لم يفعل + +160 +00:22:30,470 --> 00:22:37,510 +يحل عرضه من قبل الدائن وعقوبته من قبل الشرط أو + +161 +00:22:37,510 --> 00:22:44,230 +مؤسسة ولي الأمر واضح المفهوم المخالف للحديثين أنه + +162 +00:22:44,230 --> 00:22:50,930 +إذا بقي معسرًا هذا المدين إذا بقي معسرًا فلا يجوز + +163 +00:22:50,930 --> 00:22:56,710 +لصاحب الدين أن ينتقصه ولا يجوز لولي الأمر أن + +164 +00:22:56,710 --> 00:23:04,200 +يعاقبه واضح الأمر؟ إذا هذه .. هذه حالات .. هذه + +165 +00:23:04,200 --> 00:23:09,660 +حالات في مجملها تحدث ضررًا على الشركاء في مال + +166 +00:23:09,660 --> 00:23:18,780 +الشركة التي بينهما، أليس كذلك؟ أليس كذلك؟ ثم أيضًا + +167 +00:23:18,780 --> 00:23:26,840 +ذكروا مظنة أخرى للضرر، ولا بغير نقد البلد ولا أن + +168 +00:23:26,840 --> 00:23:34,860 +يبيع أحدهما بغير نقد البلد طيب من أين الدرر؟ الدرر + +169 +00:23:34,860 --> 00:23:39,760 +يا بنات الفضليات لو أن أحد الشركاء .. نحن مثلًا في + +170 +00:23:39,760 --> 00:23:47,180 +غزة نتعامل بثلاث عملات أشهرها الشيكل نسأل الله أن + +171 +00:23:47,180 --> 00:23:55,790 +يكرمنا بعملة نقدية فلسطينية اللهم آمين نتعامل + +172 +00:23:55,790 --> 00:24:01,630 +بالشيكل وهذا أكثرها رواجًا وللأسف ونتعامل بالدينار + +173 +00:24:01,630 --> 00:24:08,910 +الأردني حفظ الله بلدنا الأردن ونتعامل بالدولار + +174 +00:24:08,910 --> 00:24:11,990 +الأمريكي + +175 +00:24:11,990 --> 00:24:17,750 +أولئك الذين انتقصوا رسول الله صلى الله عليه وسلم + +176 +00:24:17,750 --> 00:24:25,330 +وذلك أنهم يجهلون أو يتجاهلون أنه رحمة للعالمين + +177 +00:24:25,330 --> 00:24:32,150 +وأنه الرحمة المهداة عليه الصلاة والسلام هذا هو + +178 +00:24:32,150 --> 00:24:37,850 +الواقع فبدلًا من أن يتجر كل منهم بهذه العملات + +179 +00:24:37,850 --> 00:24:46,830 +الرائجة راح يبيع بالين الياباني بالين الياباني صار + +180 +00:24:46,830 --> 00:24:54,730 +إيه يبيع بالين الياباني وبعد هيك اجتمع عنده الين + +181 +00:24:54,730 --> 00:25:00,750 +والين إن كان قد ارتضى هو لنفسه أن يبيع به لو راح + +182 +00:25:00,750 --> 00:25:06,530 +يشتري بضائع به فالتجار لا يتعاملون به عند إذن بصير + +183 +00:25:06,530 --> 00:25:12,910 +المال بين يديه كأنه تراضٍ لأنه لا يملك ترويجه ولا + +184 +00:25:12,910 --> 00:25:21,040 +يملك إنجاح البضاعة به إلا أن يرتحل إلى بلد مفتوح، + +185 +00:25:21,040 --> 00:25:27,360 +لا حصار حوله، نسأل الله أن يفك حصارنا كالأردن أو + +186 +00:25:27,360 --> 00:25:35,400 +مصر أو غيرهما، ليستحيل يصرف الين إلى مثلًا، العملة + +187 +00:25:35,400 --> 00:25:40,860 +الرائجة عندنا كالدولار أو كالدينار، واضح؟ وهذا لا + +188 +00:25:40,860 --> 00:25:48,400 +يدرك إلا بقلفة مالية وبجهد بدني، فليس كذلك، لابد + +189 +00:25:48,400 --> 00:25:54,050 +أن يسافر وإذا وكل أو أو إلى غير ذلك فالوكالة هذه + +190 +00:25:54,050 --> 00:26:01,650 +بمال فعلى إيه؟ على كثرة هذه الأمور بتفرج الأمور + +191 +00:26:01,650 --> 00:26:06,590 +بتصير الخسارة إن الجبال من الحصة يعني إيه؟ هذه + +192 +00:26:06,590 --> 00:26:12,590 +الصفقة خسرت مثلًا درهم إيه؟ اه التانية تلات دراهم + +193 +00:26:12,590 --> 00:26:18,210 +التالتة درهم الرابعة بعد إيه؟ بعد أسبوع أو أسبوعين + +194 +00:26:18,210 --> 00:26:23,670 +يجد أن الخسارة كبيرة فإن الجبال من الحصار واضح + +195 +00:26:23,670 --> 00:26:33,590 +الأمر ثم قال أيضًا .. قال أيضًا ولا بغبن + +196 +00:26:33,590 --> 00:26:39,870 +فاحش برأيكِن لماذا قيد الغبن بالفاحش؟ + +197 +00:26:43,120 --> 00:26:54,500 +صحيح لا يؤثر لكن الغبن اليسير يا ابنتي متعذر متعذر + +198 +00:26:54,500 --> 00:27:00,300 +بقاء البراءة أو متعذرة البراءة منه لا يمكننا أن + +199 +00:27:00,300 --> 00:27:08,150 +نتبرأ من الغبن اليسير واضح الأمر؟ يعني سبحان الله + +200 +00:27:08,150 --> 00:27:13,830 +في أي سلعة تباع أو تشترى، لابد أن يخلطها شيء من + +201 +00:27:13,830 --> 00:27:20,090 +الشوائب أو الأجنبية عن عين ما اشتريت أو بيعته، + +202 +00:27:20,090 --> 00:27:25,920 +واضح الكلام؟ أيوة؟ يعني مثلًا روحت بدك تشتري جزر + +203 +00:27:25,920 --> 00:27:32,920 +أحيانًا بعض يعني الأتربة والإيه والأطيان تكون عالقة + +204 +00:27:32,920 --> 00:27:38,860 +بالإيه بحبة الجزر وهي ليست من جنسه ثم هي توزن معه + +205 +00:27:38,860 --> 00:27:44,880 +أليس كذلك؟ أحيانًا .. أحيانًا الرجل يعبق حوية + +206 +00:27:44,880 --> 00:27:51,630 +البندورة ثم مع الحمل والتنزيل وكذا يمكن أن تُعطى + +207 +00:27:51,630 --> 00:27:58,110 +بحبة أو اثنين منها، لكن هذه في وسط الحبات، فإذا + +208 +00:27:58,110 --> 00:28:03,170 +كان كلما أراد أن يبيع عدى الحبة بواحدة تلو الأخرى، + +209 +00:28:03,170 --> 00:28:08,870 +فهذا يورثهم مشقة وتعبًا، إذا يبيعها على أنها إيه، + +210 +00:28:08,870 --> 00:28:14,970 +لكن بعد أن يأخذها صاحبها يجدوا حبة معطوبة أو اثنتين + +211 +00:28:14,970 --> 00:28:19,010 +أو ثلاثة، أليس كذلك؟ بلاش، أحيانًا تشتري حبة + +212 +00:28:19,010 --> 00:28:24,350 +الرمان، بتكون الرمانة أو التفاحة معطوبة من الداخل + +213 +00:28:24,350 --> 00:28:30,730 +وظاهرها لا أحلى منه ولا أجمل، واضح الأمر؟ سبحان + +214 +00:28:30,730 --> 00:28:36,890 +الله يعني لو تأملتي ستجدين أن المعظم الغالب في + +215 +00:28:36,890 --> 00:28:42,330 +البيعات لا تخلو من غرر يسير، من غرر يسير، الآن لو + +216 +00:28:42,330 --> 00:28:49,050 +راعينا هذا الغرر وتوقفنا عن البيع عند إذن نكون قد + +217 +00:28:49,050 --> 00:28:59,070 +قدمنا مفسدة يسيرة جدًا أو أثرناها وأسلمنا هذه + +218 +00:28:59,070 --> 00:29:05,730 +المراعاة إلى مفسدة تهدد البلد كله واضح الأمر؟ عند + +219 +00:29:05,730 --> 00:29:10,490 +إذن سنقعد عن التبايع ومن ذا الذي من الناس يستغني + +220 +00:29:10,490 --> 00:29:16,160 +عن البيع والشراء؟ من الأطباء إلى جامعي القمامة مين + +221 +00:29:16,160 --> 00:29:21,680 +بيستغنيه؟ كل واحد في اليوم في اليوم يزاول البيع + +222 +00:29:21,680 --> 00:29:26,040 +مرات من البقالة من الخضرج من الكذا من .. أليس + +223 +00:29:26,040 --> 00:29:35,640 +كذلك؟ مصبوط ولا لأ؟ إذا قال ولا بغبن فاحش ليخرج + +224 +00:29:35,640 --> 00:29:44,480 +به ليخرج به الغبن اليسير فإنه مما يتعافى عنه، ثم + +225 +00:29:44,480 --> 00:29:50,240 +قال ولا يسافر أي شريك لا يسافروا بالمال المشترك + +226 +00:29:50,240 --> 00:29:59,440 +فيه، ليش؟ لأن السفر مظن أن يضل الرجل ماله أو أن + +227 +00:29:59,440 --> 00:30:07,120 +يغصب منه إما بسبيل الغصب أو بسبيل الحرابة أو ما + +228 +00:30:07,120 --> 00:30:13,880 +شابه ذلك وربما يتعرضوا إلى التلف أو أن يتلف بعض + +229 +00:30:13,880 --> 00:30:22,110 +منه بآفة سماوية بآفة سماوية كمطر شدة حر غبار إلى + +230 +00:30:22,110 --> 00:30:31,290 +غير ذلك ولذلك قال لا يسافروا وإن سافر وعاندا دون + +231 +00:30:31,290 --> 00:30:38,150 +إذن صاحبه فعطب المال أو بعضه يقع ضمانه على الشركة + +232 +00:30:38,150 --> 00:30:46,340 +أم على المعاند؟ أحسنتي ثم قال ولا يبضعه ولا يبضعه + +233 +00:30:46,340 --> 00:30:52,980 +عرفت إيش الإبضاء هنا الإبضاء هو بعد أن انطلق كل + +234 +00:30:52,980 --> 00:31:00,480 +واحد منهما يتجر راح أحدهم يقعد في بيته ويسند مهمة + +235 +00:31:00,480 --> 00:31:06,390 +الاتجار لرجل أجنبي دون أن يعلم الآخر الآخر إن وثق + +236 +00:31:06,390 --> 00:31:13,190 +بشريكه فليس يلزم أن يثق بأي أحد فإيه من قال لك أن + +237 +00:31:13,190 --> 00:31:19,210 +إيه أن تنيب أو أن توكل غيرك عن نفسك ولذلك قالوا + +238 +00:31:19,210 --> 00:31:25,690 +إذا أبضع فإن العقود التي .. التي يبرمها هذا + +239 +00:31:25,690 --> 00:31:32,280 +الأجنبي تقع على حساب الشريك المفرط والمقصر سواء + +240 +00:31:32,280 --> 00:31:42,250 +كانت رابحة أو كانت خاسرة ثم قال ولكل فسخه متى شاء + +241 +00:31:42,250 --> 00:31:47,610 +يعني ولكل من الشريكين فسخ عقد الشركة متى شاء + +242 +00:31:47,610 --> 00:31:54,850 +تمامًا كعقد الوكالة وأيضًا قال وينعزلان عن التصرف + +243 +00:31:54,850 --> 00:31:59,930 +بفسخهما لو اثنين الشركاء جاء كل واحد منهم وقال + +244 +00:31:59,930 --> 00:32:06,090 +معينة والله كبرنا في السن اه وخلي إيه خلي الآن كل + +245 +00:32:06,090 --> 00:32:13,110 +واحد يعني يعطي لأولاده المال ليه؟ ليتجروا، فإيه؟ + +246 +00:32:13,110 --> 00:32:20,870 +فاتراضيًا على فسخ العقد، فإذا .. اه إذا فسخا العقد + +247 +00:32:20,870 --> 00:32:28,090 +ينفسخان أو لا أم لا اه طبعًا يفسخ يفسخ إذا إيه إذا + +248 +00:32:28,090 --> 00:32:34,490 +فسخاه فإنه إيه فإنه يفسخه وعندئذ لا يحل لأحدهما أن + +249 +00:32:34,490 --> 00:32:41,870 +يتصرف في نصيب الآخر مسألة لو قال أحدهما للآخر + +250 +00:32:41,870 --> 00:32:49,970 +عزلتك ممنوع تبيع وتشتري اترك الأمر فلم يعاند ترك + +251 +00:32:49,970 --> 00:32:59,890 +الأمر هل .. هل الرجل الآخر يحكم + +252 +00:32:59,890 --> 00:33:07,010 +عليه بالمثل فلا يجوز أن يتصرف لا بنصيبه ونصيب + +253 +00:33:07,010 --> 00:33:16,570 +غيره ولا بنصيب نفسه؟ الجواب لا وذلك أن الأمر في حق + +254 +00:33:16,570 --> 00:33:23,370 +المعزول فلو أن المعزول يريد المثلة لقال أيضًا و + +255 +00:33:23,370 --> 00:33:30,870 +أنا قد عزلتك لكنه لمّا رضي الاعتزال ولم يأمر شريكه + +256 +00:33:30,870 --> 00:33:38,350 +بمثله كأنه أذن لشريكه أن ينفرد في الاتجار بالمال + +257 +00:33:38,350 --> 00:33:45,910 +بس هذا الأمر طبعًا أنا ألحظ أنه صدمة كونه عادة يحصل + +258 +00:33:45,910 --> 00:33:57,500 +بأسباب سوية مثلًا رجل يعني يمرض .. يمرض والمرض قد إيه؟ + +259 +00:33:57,500 --> 00:34:04,560 +قد يقعده والبضائع مما إيه؟ مما لها عمر افتراضي + +260 +00:34:04,560 --> 00:34:11,460 +تفسد بعده سواء كانت من الخضر أو الفواكه أو المعجنات + +261 +00:34:11,460 --> 00:34:18,260 +ولذلك القعود وعدم ترويج البضاعة مظنة الخطر ومظنة + +262 +00:34:18,260 --> 00:34:24,260 +الخسارة فجاء الشريك المعافى وقال لشريكه أخي الطيب + +263 +00:34:24,860 --> 00:34:31,320 +يعني اقعد في البيت ما تبيع ولا تشتري أنا أتولى ذلك + +264 +00:34:31,320 --> 00:34:37,320 +هيك بتصير هيك بتصير واضح عند إذا مادام أنه قبل هذا + +265 +00:34:37,320 --> 00:34:48,060 +كأنه قبل أن يعزل نفسه بأمر شريكه وقبل أيضًا أن يبقى + +266 +00:34:48,060 --> 00:34:56,380 +شريكه ليتصرف بمال الشركة كله ثم قال وتنفسخ الشركة + +267 +00:34:56,380 --> 00:35:04,260 +بموت أحدهما الآن ذكر أسباب إيه أسباب فسخ الشركة أو + +268 +00:35:04,260 --> 00:35:10,700 +انفساخها قال فتنفسخ الشركة بموت أحدهما + +269 +00:35:12,530 --> 00:35:20,050 +ثم إيه؟ ثم ينتقل ملك النصيب إلى ورثته نصيب الميت + +270 +00:35:20,050 --> 00:35:26,250 +ينتقل إلى ورثته وورثته بالخيار عند إذن إن شاء أن + +271 +00:35:26,250 --> 00:35:31,870 +يجدّد العقد أن يبرم عقدًا جديدًا مع الشريك فعله أو + +272 +00:35:31,870 --> 00:35:38,330 +أخذوا نصيبه إيه؟ نصيبه يعني مورّثهم وانطلقوا واضح + +273 +00:35:38,330 --> 00:35:45,370 +الكلام؟ وإيه؟ وتنفسخ أيضًا تنفسخ الشركة بجنون + +274 +00:35:45,370 --> 00:35:46,870 +أحد الشريكين + +275 +00:35:50,870 --> 00:35:59,330 +وينتقل المال إلى وليه ووليه بالخيار بين أن يجدّد + +276 +00:35:59,330 --> 00:36:08,750 +عقدة مع الشريك المعافى أو أن يأخذ نصيبه قريبه + +277 +00:36:08,750 --> 00:36:15,360 +الذي ابتلي بآفة تعجزه عن متابعة الشريكة وتنفسخ + +278 +00:36:15,360 --> 00:36:21,340 +الشركة بالإغماء فلو إيه؟ فلو أغمي، لو إيه؟ أخذ + +279 +00:36:21,340 --> 00:36:27,480 +أحدهم الإغماء أو الغشيّوء، أيضًا تنفسخ الشركة، لكن + +280 +00:36:27,480 --> 00:36:36,640 +الشريك ينتظر، لأن الإغماء قصير وقته، لأن الإغماء + +281 +00:36:36,640 --> 00:36:44,660 +قصير وقته، فينتظر، حتى يفيق صاحبه، فإذا أفاق فهو + +282 +00:36:44,660 --> 00:36:50,200 +بالخيار بين أن يبرم عقدا جديدا ويواصل أو أن يأخذ + +283 +00:36:50,200 --> 00:37:01,660 +نصيبه لكن إذا طال الإغماء وتجاوز ثلاثة أيام يلحقوا + +284 +00:37:01,660 --> 00:37:07,840 +بالجنون فإيه القرار + +285 +00:37:07,840 --> 00:37:16,140 +نصيبه يعود إلى وليه ووليه إن شاء أبرم عقدا جديدا مع + +286 +00:37:16,140 --> 00:37:23,160 +الشريك وإن شاء أخذ النصيب ثم قال رحمه الله والربح + +287 +00:37:23,160 --> 00:37:29,580 +والخسران على قدر المالين الذي بذل ألفا يأخذوا ربحا + +288 +00:37:29,580 --> 00:37:38,680 +على قدرها، والذي بذل ألفين يأخذ ربحا على قدرهما، + +289 +00:37:38,680 --> 00:37:45,900 +فإن شرطا خلافه، هذا أمر مهم إن شرطا خلافه، إن شرطا + +290 +00:37:45,900 --> 00:37:52,300 +من بذل الألف أن يأخذ مساويا، أن يأخذ ربحا مساويا + +291 +00:37:52,300 --> 00:37:57,540 +لمن .. إيه؟ لمن بذل الألفين، هل يصح هذا؟ قالوا لا + +292 +00:37:57,540 --> 00:38:03,960 +يصح هذا شرط فاسد عدوان، هذا شرط ظالم، واضح الكلام؟ + +293 +00:38:03,960 --> 00:38:12,460 +أو .. أو اشترطا .. اشترطا مثلا إذا بذل كل واحد + +294 +00:38:12,460 --> 00:38:17,540 +منهما مثل ما بذل الآخر فاشترط أحدهما أن يأخذ من + +295 +00:38:17,540 --> 00:38:23,860 +الربح أكثر من أخيه فهل يصح هذا؟ قالوا لا يصح أيضا + +296 +00:38:23,860 --> 00:38:30,060 +عند الشافعية فإنه شرط ظالم لكن عند الآخرين هذا شرط + +297 +00:38:30,060 --> 00:38:35,960 +جائز فالمؤمنون عند شروطهم إلا شرطا أحل حراما أو + +298 +00:38:35,960 --> 00:38:41,500 +حرم حلالا طب إيش دليل الشافعية؟ دليل الشافعية أنها + +299 +00:38:41,500 --> 00:38:46,060 +شركة عنان مبنية على المساواة والشفافية وعدم + +300 +00:38:46,060 --> 00:38:51,140 +الأطماع وكذا وهذا شرط ظالم عدوان والنبي صلى الله + +301 +00:38:51,140 --> 00:38:57,280 +عليه وسلم من حديث عائشة قال آه فأي ما شرط ليس في + +302 +00:38:57,280 --> 00:39:02,760 +كتاب الله فهو باطل ولو كان مئة شرط آه كتاب الله + +303 +00:39:02,760 --> 00:39:08,740 +أحق وشرط الله أوثق وإنما الولاء لمن أعتق ثم بعدها + +304 +00:39:08,740 --> 00:39:14,500 +قال وتنفذوا + +305 +00:39:14,500 --> 00:39:20,600 +وتنفذوا + +306 +00:39:20,600 --> 00:39:26,080 +التصرفات منهما لوجود الإذن والربح بينهما على قدر + +307 +00:39:26,080 --> 00:39:33,070 +المالين ويد الشريك يد أمانة كالمودعي والوكيل فيقبل + +308 +00:39:33,070 --> 00:39:38,030 +قوله في الرد سبحانك الله بارك الله في كلنا زاكنا + +309 +00:39:38,030 --> 00:39:42,130 +الله خيرا سبحانك اللهم وبحمدك أشهد أن لا إله إلا + +310 +00:39:42,130 --> 00:39:44,190 +أنت أستغفرك وأتوب إليك diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/qv6nqrx7SRk_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/qv6nqrx7SRk_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..5c7728da78bacf16024de49ea38a1bb899bc5f4a --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/qv6nqrx7SRk_postprocess.srt @@ -0,0 +1,1240 @@ +1 +00:00:21,130 --> 00:00:26,250 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,250 --> 00:00:31,670 +بالله من شرور أنفسنا و سيئات أعمالنا من يهده الله + +3 +00:00:31,670 --> 00:00:37,530 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:37,530 --> 00:00:44,150 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:44,150 --> 00:00:52,490 +رسوله هو بعض بناء على رغبتيالفضليات نعود إلى بيان + +6 +00:00:52,490 --> 00:01:01,170 +حيلة الشافعية بشأن المال المتقوم يقول الإمام + +7 +00:01:01,170 --> 00:01:05,430 +النووي رحمه الله تعالى في كتاب منهاج الطالبين + +8 +00:01:05,430 --> 00:01:13,760 +والحيلة في الشركة العروضأو والحيلة في الشركة في + +9 +00:01:13,760 --> 00:01:23,260 +العروض أن يبيع كل واحد بعض عرضه ببعض عرض الآخر + +10 +00:01:23,260 --> 00:01:26,680 +ويأذن + +11 +00:01:26,680 --> 00:01:31,220 +له في التصرف بيان + +12 +00:01:31,220 --> 00:01:38,740 +الحيلة إذا افترضنا أن الشركاء اثنان + +13 +00:01:41,750 --> 00:01:50,090 +وأن المال الذي يملكانه من المتقوم لا من المثلي + +14 +00:01:50,090 --> 00:01:53,430 +نريد + +15 +00:01:53,430 --> 00:02:05,670 +أن نفترض أن كل واحد منهم يملك أربعة بقرات البقر من + +16 +00:02:05,670 --> 00:02:10,490 +المال المتقوم وليس من المال المثلي + +17 +00:02:13,160 --> 00:02:22,560 +ورغب كل واحد منهما أن يشارك الآخر ومعلوم أن + +18 +00:02:22,560 --> 00:02:30,580 +الشافعية رحمهم الله لا يرون شركة العنان إلا في + +19 +00:02:30,580 --> 00:02:39,430 +المال المثلي لا في المال المتقوم لكنهم أرادواأن + +20 +00:02:39,430 --> 00:02:49,830 +يقدموا لنا حيلة شرعية يمكن للشركاء الذين يملكون + +21 +00:02:49,830 --> 00:03:00,210 +مالا متقوما أن يتخذوها وسيلة لمشروعية الشركة في + +22 +00:03:00,210 --> 00:03:01,090 +مالهما + +23 +00:03:03,260 --> 00:03:12,420 +مثلنا بإثنين يملك كل واحد منهما أربعة بقرات والبقر + +24 +00:03:12,420 --> 00:03:23,280 +مال متقوم وليس مالا مثليا الحيلة هي الآتي أن يبيع + +25 +00:03:23,280 --> 00:03:36,920 +كل واحد من الشريكين نصف مالهبنصف مال الآخر يعني أن + +26 +00:03:36,920 --> 00:03:51,720 +يبيع محمد بقرتين من بقره إلى أحمد بثمانين + +27 +00:03:51,720 --> 00:03:59,360 +هو بقرتان من بقر أحمد ويقبل + +28 +00:03:59,360 --> 00:04:01,040 +أحمد بذلك + +29 +00:04:04,580 --> 00:04:15,460 +الحاصل إلى هذا الحد هو ماذا؟ أن محمدا أعطى بقرتين + +30 +00:04:15,460 --> 00:04:25,940 +لأحمد وأحمد أعطى محمدا بقرتين لكن بسبيل عقد البيع + +31 +00:04:26,890 --> 00:04:36,090 +كل .. كل منهما ثمن ايه ثمن لإيه للإيه للآخر واضح؟ + +32 +00:04:36,090 --> 00:04:49,610 +الآن إذا قلنا لمحمد ما هو مجموع مالك؟ سيقول مجموع + +33 +00:04:49,610 --> 00:04:59,320 +مال يتألفمن نصف كنت أملكه أنا وما زلت أملكه ومن + +34 +00:04:59,320 --> 00:05:05,920 +نصف آخر ملكته من أخي أحمد أليس كذلك؟ يعني عنده + +35 +00:05:05,920 --> 00:05:16,020 +بقرتان من أصل ملكه وبقرتان أخرين اشتراهما من أحمد + +36 +00:05:16,020 --> 00:05:24,210 +ولو سألنا أحمدما هو حصيلة مالك الآن سيقول أربع + +37 +00:05:24,210 --> 00:05:32,010 +بقرات بقرتان مما كنت أملك من المال وبقرتان + +38 +00:05:32,010 --> 00:05:42,010 +اشتريتهما من أخي محمد هذه هي الحقيقة ليس كذلك ثم + +39 +00:05:42,010 --> 00:05:51,320 +بعد ذلك شريها صدرا أن يشتركوالشركة عند الشافعية من + +40 +00:05:51,320 --> 00:06:01,020 +شرط صحتها شيوع المال المشترك فيهإذا أتى محمد + +41 +00:06:01,020 --> 00:06:12,140 +ببقراته الأربع وأتى أحمد ببقراته الأربع وضموا ضموا + +42 +00:06:12,140 --> 00:06:21,120 +ماليهما إلى بعضه فاختلطت البقرات الثمان ببعضها ألا + +43 +00:06:21,120 --> 00:06:29,940 +ترونوالصورة هذه أن المال بات مختلطا اختلاطا يداني + +44 +00:06:29,940 --> 00:06:38,510 +الكمالأليس كذلك؟ لأنه اختلط اختلاطا ما قبل الشركة + +45 +00:06:38,510 --> 00:06:46,630 +ثم بعد ذلك يعني ازداد اختلاط المال بعد الشركة + +46 +00:06:46,630 --> 00:06:54,970 +عندما ضم كل واحد منهما مال نفسه الذي يملك إلى مال + +47 +00:06:54,970 --> 00:07:02,660 +أخيه واضح الكلام؟ هذه هي الحيلة إذا امتثلاهاصحت + +48 +00:07:02,660 --> 00:07:12,640 +الشركة و ورثتهم ربحا حلالا بحسب ما يذكر الشافعية + +49 +00:07:12,640 --> 00:07:19,540 +رحمهم الله تعالى الصورة واضحة الآن؟ + +50 +00:07:19,540 --> 00:07:30,240 +أعيد؟ كيف؟ سهلة؟ طيب الحمد للهبعد ذلك طبعا هناك + +51 +00:07:30,240 --> 00:07:35,360 +شرط ضمن العقد وأن يأذن كل واحد منهما بالتصرف + +52 +00:07:35,360 --> 00:07:44,400 +بالتصرف للآخر يعني كل واحد يملك أن يشرع بترويج هذه + +53 +00:07:44,400 --> 00:07:50,740 +البضاعة بحسب ما يقدر ويطيق ثم بعدها قال الإمام + +54 +00:07:50,740 --> 00:07:58,180 +النووي رحمه الله ولا يشترط تساوي قدر المالينولا + +55 +00:07:58,180 --> 00:08:06,880 +يُشترط تساوي قدر المالين أريد أن أنبه كنا لشيء مضى + +56 +00:08:06,880 --> 00:08:17,060 +كنا ذكرنا أن الشافعيةيشترطون شيوع المال أي خلطه + +57 +00:08:17,060 --> 00:08:26,640 +خلطا تاما بحيث يتعذر لأي من الشريكين أن يميز مال + +58 +00:08:26,640 --> 00:08:38,320 +نفسه بعد اختلاطه، صحيح؟ وهذا لا يدركه إلا مع اتحاد + +59 +00:08:38,320 --> 00:08:44,810 +الجنسوإيه واتحاد الصفة بارك الله فيك هذا صحيح مع + +60 +00:08:44,810 --> 00:08:53,650 +اتحاد الجنس وإيه و الصفة يعنيإذا كان قمحا فلابد أن + +61 +00:08:53,650 --> 00:09:00,770 +يكون إيه كل منهما يبذل قمحا ولابد أن يكون القمح + +62 +00:09:00,770 --> 00:09:11,170 +على صفة واحدة إن كان أسمر أو كان أبيض أو كان حديثا + +63 +00:09:11,170 --> 00:09:17,490 +جديدا أو كان عتيقا مسويسا المهم لابد أن تتحد صفته + +64 +00:09:17,490 --> 00:09:26,600 +واضح؟هذا الشرط اللذي ذكرته الآن ولا يشترق تساوي + +65 +00:09:26,600 --> 00:09:35,790 +القدرينمغير لذاك الشرط فهذا شرط في القدر ذاك شرط + +66 +00:09:35,790 --> 00:09:43,490 +.. شرط في الجنس والصفة واضح الأمر هنا يقول النووي + +67 +00:09:43,490 --> 00:09:50,910 +لا يشترط .. لا يشترط التساوي في القدر فلو بذل محمد + +68 +00:09:50,910 --> 00:10:02,250 +ألف .. ألف دينار أردنيوبذل أحمد ألف ونصف الألف + +69 +00:10:02,250 --> 00:10:11,570 +دينارا أردنيا ثم ضمّا ماليهما واشتركا صحة الشركة + +70 +00:10:11,570 --> 00:10:21,370 +صحة الشركة وذلك لتمام الخلط بتحقق اتحاد الجنس + +71 +00:10:21,370 --> 00:10:28,730 +واتحاد الصفة ولا يلزم التساوي في القدروذلك أن + +72 +00:10:28,730 --> 00:10:38,890 +الربح إذا حصل فإنه .. فإنه يعود إلى نسبة نصيب كل + +73 +00:10:38,890 --> 00:10:47,150 +واحد منهما يعني اقتسمانه بأن يأخذ كل واحد منهما من + +74 +00:10:47,150 --> 00:10:55,140 +الربحما ايه ما يناسب قدر المال الذي يعني اشترك به + +75 +00:10:55,140 --> 00:11:02,740 +واضح الكلام بعدها قال والاصح أيضا انه لا يشترط + +76 +00:11:02,740 --> 00:11:11,850 +العلم بقدره ما عند العقد لا يشترط العلمبقدرهما هذا + +77 +00:11:11,850 --> 00:11:18,310 +في الأصح عندهم والأصح يقابله صحيح عند الشافعية في + +78 +00:11:18,310 --> 00:11:24,610 +الأصح أنه لا يشترط العلم بقدرهما عند العقد ولا + +79 +00:11:24,610 --> 00:11:37,300 +تظنن ظنة أن الشافعية يتهاونونفي العلم بقدر مال كل + +80 +00:11:37,300 --> 00:11:43,200 +منهما يعني يأذنون بالجهالة ومعلوم أن الجهالة في + +81 +00:11:43,200 --> 00:11:52,260 +القدر تبطل العقدة لكنهم يقولون بأن الشركاء بأن + +82 +00:11:52,260 --> 00:11:59,520 +الشركاء إذا .. إذا بذلكل واحد منهما وهذا مثال + +83 +00:11:59,520 --> 00:12:08,440 +يذكرونه إذا بذل كل واحد منهما مكيلا .. يعني كيلا + +84 +00:12:08,440 --> 00:12:15,280 +من الدراهم كيلا من الدراهم مثلا كانت الدراهم قديما + +85 +00:12:15,280 --> 00:12:23,040 +تكال فمثلا جاءوا بإيه؟ بالكيل وإيه؟ وملأه أحدهما + +86 +00:12:23,040 --> 00:12:30,950 +بالدراهمثم دفعه للآخر بعد أن أفرغه في كفة مثلا + +87 +00:12:30,950 --> 00:12:39,030 +الميزان بعد أن أفرغه دفعه للآخر فإيه فملأه دراهم + +88 +00:12:39,030 --> 00:12:46,550 +أيضا متحدة الصفة يعني دراهم صحاها ووضعها في كفة + +89 +00:12:46,550 --> 00:13:00,780 +الميزان الأخرىفتساوت كفة الميزان فهذا ابتداء كاف + +90 +00:13:00,780 --> 00:13:10,320 +في أن يبرم العقد كاف في أن يبرم العقد وهو في + +91 +00:13:10,320 --> 00:13:19,420 +الواقعلم يكن .. لم يكن العلم قائما على تمام أو لم + +92 +00:13:19,420 --> 00:13:25,600 +يكن العلم متحققا على تمام ما زال .. ما زال قدر كل + +93 +00:13:25,600 --> 00:13:34,120 +واحد منهما تكتنفه الجهالة بقدر ما بقدر قليل سأبينه + +94 +00:13:34,120 --> 00:13:34,700 +لكنا + +95 +00:13:38,130 --> 00:13:46,890 +الشفعية يقولون يجوز عند إذن أن يبرمى العقدة شريطة + +96 +00:13:46,890 --> 00:13:57,670 +أن لا يتفرقا من المجلس أو يفارق أحدهم المجلس إلا + +97 +00:13:59,230 --> 00:14:08,450 +وعد المال إما بحساب يحسبه ويعده أو بوكيل منهما + +98 +00:14:08,450 --> 00:14:17,670 +يوكلانه في عدد دراهم في عدد دراهم ولم يكتفي بإيه + +99 +00:14:17,670 --> 00:14:28,040 +باستواء كفتي الميزان وذلك لو إيهلأن مال أحدهم أو + +100 +00:14:28,040 --> 00:14:36,460 +مال كلاهم مظنّت أن تحمل حبات الدراهم شيئًا من + +101 +00:14:36,460 --> 00:14:44,690 +الأوساخ التي تلصق بهاأحيانا مثلا عجين كأن تكون هذه + +102 +00:14:44,690 --> 00:14:52,510 +من آثار رجل خباز فتعلق بها يعني ذرات من العجين أو + +103 +00:14:52,510 --> 00:14:58,730 +ذرات من الزيوت أو أو إلى غير ذلك فهذه مع كثرة + +104 +00:14:58,730 --> 00:15:05,050 +الدراهم يمكن أن تزنى قدر درهم أو أن تبلغ زينة درهم + +105 +00:15:05,050 --> 00:15:12,000 +أو زينة درهمين واضح الكلام؟ ولذلكبقول شريطة أن + +106 +00:15:12,000 --> 00:15:19,360 +يكون قبل التفرقي و إيه قد عد المال بشكل إيه بشكل و + +107 +00:15:19,360 --> 00:15:26,740 +ذلك حتى إيه حتى يعلمك كل واحد منهم القدر الذي بذله + +108 +00:15:26,740 --> 00:15:34,850 +بحيث أن يراعى هذا في الربح بعد ذلكوأقرأ عليكنا ما + +109 +00:15:34,850 --> 00:15:41,210 +قاله الأصحاب العلم بمقدار النسبتين في المال + +110 +00:15:41,210 --> 00:15:48,410 +المختلط بينهما من كونه مثلا مناصفة أو مثلثة إذا + +111 +00:15:48,410 --> 00:15:56,410 +أمكن معرفتهما بعد ذلك بمراجعة حساب أو وكيل لأن + +112 +00:15:56,410 --> 00:16:04,410 +الحق لهما ولا يعدوهمامثاله أن يضع أحدهما دراهم في + +113 +00:16:04,410 --> 00:16:14,810 +كفة الميزان ويضع آخر مثالها بإزائها ويشترك ويتجرى + +114 +00:16:14,810 --> 00:16:20,910 +من غير أن يعلم وزنهما، فإنه يصح لأنه لا محذور فيه + +115 +00:16:20,910 --> 00:16:28,410 +لتراضيهما بذلكهذا إذا .. إذا يعني تنازلا وتسامحا + +116 +00:16:28,410 --> 00:16:36,770 +ورضى كل واحد منهما أن يأخذ مثل الآخر شريطة أن يكون + +117 +00:16:36,770 --> 00:16:43,270 +أيه؟ أن يكون الأمر نسبيا أو الأمر ضئيلا الوجه + +118 +00:16:43,270 --> 00:16:50,710 +الثاني الذي يقابل الأصح أن ذلك يشترط وإلا أدى إلى + +119 +00:16:50,710 --> 00:17:01,000 +جهل كل منهمابما أذن فيه عفواً وبما أذن له فيه إذا + +120 +00:17:01,000 --> 00:17:02,340 +مرة أخرى + +121 +00:17:04,730 --> 00:17:11,390 +يعني أصوب على نفسي الشافعية يقول .. يقولون بأنه + +122 +00:17:11,390 --> 00:17:18,350 +إذا استوت كفتاء الميزان على الأصح جاز لهم الاتجار + +123 +00:17:18,350 --> 00:17:24,870 +لكن على الصحيح الذي ظننته هو الراجح أنه لابد من + +124 +00:17:24,870 --> 00:17:33,070 +حساب يحسب أو وكيل يعد قبل الشروعي في ..التجارة + +125 +00:17:33,070 --> 00:17:40,670 +وبعدها قال الإمام النووي رحمه الله ويتسلط كل منهم + +126 +00:17:40,670 --> 00:17:49,370 +على التصرف بلا ضرر فلا يبيعوا نسيئة ولا بغير نقد + +127 +00:17:49,370 --> 00:18:01,310 +البلد إذا بعد أن يختلط المال ويبرم العقديتسلط كل + +128 +00:18:01,310 --> 00:18:11,750 +واحد منهم على الاتجار بمال الشركة شريطة اللي لا + +129 +00:18:11,750 --> 00:18:14,890 +يتجرأ + +130 +00:18:14,890 --> 00:18:24,300 +بضرروبدأ يعدد لنا صور الدرر أو يذكر لنا أسبابه + +131 +00:18:24,300 --> 00:18:32,700 +ومظانه قال ومن مظاني الدرر أن يبيع أحدهما بالنسيئة + +132 +00:18:32,700 --> 00:18:41,200 +أي بالدين إلى أجل واضح أن يبيع أحدهما بالنسيئة أي + +133 +00:18:41,200 --> 00:18:52,530 +بأجلوأين الضرر في ذلك؟ أين الضرر في ذلك؟ الضرر يا + +134 +00:18:52,530 --> 00:19:05,650 +بنات الطيبات أن الشركة لو اعتاد أن يبيع باجل يشك + +135 +00:19:05,650 --> 00:19:17,140 +أن ينضبوأن ينفذ مال الشركاء وربما ذهب ليشتري بضاعة + +136 +00:19:17,690 --> 00:19:26,270 +إلى أجل لأن هما لا يملكان مالا حاضرا فمال الشركة + +137 +00:19:26,270 --> 00:19:33,450 +في معظمه بات دينا في ذمم الناس فإذا انقلبا إلى + +138 +00:19:33,450 --> 00:19:42,450 +أصحاب البضائع ليشتري منهم ربما يعتذرون فهذا يسبب + +139 +00:19:42,450 --> 00:19:52,870 +عنة وحرجا وضررا للشركةثم أيضًا البيع بالنساء مظنة + +140 +00:19:52,870 --> 00:20:02,270 +الضرر من ناحية أخرى لكن قبل أن أذكر الضرر أريد أن + +141 +00:20:02,270 --> 00:20:13,000 +أقول برأي كنة لو أن المرأة كان يبيع حالًايدفع + +142 +00:20:13,000 --> 00:20:21,760 +السلعة ويأخذ ثمنها وإيه ويحفظه عنده هل هذا برأي + +143 +00:20:21,760 --> 00:20:30,180 +كنة يمكن أن يلحقه ضرر وإيه وهو يقبض السلعة ويقبض + +144 +00:20:30,180 --> 00:20:39,080 +ثمنها فإن الضرر منفي عن هذا وفي المقابل الذي يبيع + +145 +00:20:39,080 --> 00:20:48,300 +بالأجلالذي يبيع بالأجل مظنّته أن يهلك المدين الذي + +146 +00:20:48,300 --> 00:20:54,960 +اشتر السلعة بأجل ولا يعترف ولا يقر الورثة بهذا + +147 +00:20:54,960 --> 00:21:05,310 +الدين فعندئذ يفوتوا على الشركاء وربما يضعفوادين + +148 +00:21:05,310 --> 00:21:12,830 +هذا .. هذا المدين يضعف دينه و تتربع الدنيا و + +149 +00:21:12,830 --> 00:21:19,430 +الأطماع في قلبه فيجحد .. يجحد هذا المال أو هذا + +150 +00:21:19,430 --> 00:21:26,100 +الدين على أصحاب الشركةينكره ويقول أبدا أنا لم + +151 +00:21:26,100 --> 00:21:31,060 +أستدن منكما وربما + +152 +00:21:31,060 --> 00:21:40,920 +أيضا يأتي موعد السداد ويكون المرء معصرا ولا يملك + +153 +00:21:40,920 --> 00:21:48,620 +الشركاء إلزامه بدفع المال لقوله تبارك وتعالى وإن + +154 +00:21:48,620 --> 00:21:55,570 +كان ذو عسرةفنظرة إلى ميسرة فنظرة يعني وجب عليكم + +155 +00:21:55,570 --> 00:22:02,350 +إمهاله إلى أن ييسر ويغنى وكذلك قال صلى الله عليه + +156 +00:22:02,350 --> 00:22:13,650 +وسلملي الواجد يحل عرضه وعقوبته، وقال مطل الغني + +157 +00:22:13,650 --> 00:22:19,670 +ظلم، والمعنى لي بمعنى + +158 +00:22:19,670 --> 00:22:25,130 +المطل، مطل المدين الواجد الذي أغناه الله، وبات + +159 +00:22:25,130 --> 00:22:30,470 +قادرا على أن يسد الدين الذي في ذمتهلكنه لم يفعل + +160 +00:22:30,470 --> 00:22:37,510 +يحل عرضه من قبل الدائن وعقوبته من قبل الشرط أو + +161 +00:22:37,510 --> 00:22:44,230 +مؤسسة ولي الأمر واضح المفهوم المخالف للحديثين أنه + +162 +00:22:44,230 --> 00:22:50,930 +إذا بقي معصرا هذا المدين إذا بقي معصرا فلا يجوز + +163 +00:22:50,930 --> 00:22:56,710 +لصاحب الدين أن ينتقصه ولا يجوز لولي الأمر أن + +164 +00:22:56,710 --> 00:23:04,200 +يعاقبهواضح الأمر؟ إذا هذه .. هذه حالات .. هذه + +165 +00:23:04,200 --> 00:23:09,660 +حالات في مجملها تحدث ضرراً على الشركاء في مال + +166 +00:23:09,660 --> 00:23:18,780 +الشركة التي بينهما، أليس كذلك؟ أليس كذلك؟ ثم أيضاً + +167 +00:23:18,780 --> 00:23:26,840 +ذكروا مظنة أخرى للضرر، ولا بغير نقد البلدولا أن + +168 +00:23:26,840 --> 00:23:34,860 +يبيع أحدهما بغير نقد البلد طيب من أين الدرر؟ الدرر + +169 +00:23:34,860 --> 00:23:39,760 +يا بنات الفضليات لو أن أحد الشركاء .. نحن مثلا في + +170 +00:23:39,760 --> 00:23:47,180 +غزة نتعامل بثلاث عملات أشهرها الشكل نسأل الله أن + +171 +00:23:47,180 --> 00:23:55,790 +يكرمنا بعملة نقدية فلسطينية اللهم آميننتعامل + +172 +00:23:55,790 --> 00:24:01,630 +بالشكل وهذا أكثرها رواجا وللأسف ونتعامل بالديناري + +173 +00:24:01,630 --> 00:24:08,910 +الأردني حرص الله بلدنا الأردن ونتعاملبالدولار + +174 +00:24:08,910 --> 00:24:11,990 +الأمريكي + +175 +00:24:11,990 --> 00:24:17,750 +أولئك الذين انتقصوا رسول الله صلى الله عليه وسلم + +176 +00:24:17,750 --> 00:24:25,330 +وذلك أنهم يجهلون أو يتجاهلون أنه رحمة للعالمين + +177 +00:24:25,330 --> 00:24:32,150 +وأنه الرحمة المهدى عليه الصلاة والسلام هذا هو + +178 +00:24:32,150 --> 00:24:37,850 +الواقعفبدلا من أن يتجر كل منهم بهذه العملات + +179 +00:24:37,850 --> 00:24:46,830 +الرائجة راح يبيع بالين الياباني بالين الياباني صار + +180 +00:24:46,830 --> 00:24:54,730 +ايه يبيع بالين الياباني وبعد هيكاجتمع عنده الين + +181 +00:24:54,730 --> 00:25:00,750 +والين إن كان قد ارتضى هو لنفسه أن يبيع به لو راح + +182 +00:25:00,750 --> 00:25:06,530 +يشتري بضائع به فالتجار لا يتعاملون به عند إذن بصير + +183 +00:25:06,530 --> 00:25:12,910 +المال بين يديه كأنه تراض لأنه لا يملك ترويجه ولا + +184 +00:25:12,910 --> 00:25:21,040 +يملك انجاح البضاعة بهإلا أن يرتحل إلى بلد مفتوح، + +185 +00:25:21,040 --> 00:25:27,360 +لا حصارة حوله، نسأل الله أن يفك حصارنا كالأردن أو + +186 +00:25:27,360 --> 00:25:35,400 +مصر أو غيرهما، ليستحيل يصرف الين إلىمثلًا، العملة + +187 +00:25:35,400 --> 00:25:40,860 +الرائجة عندنا كالدولار أو كالدينار، واضح؟ وهذا لا + +188 +00:25:40,860 --> 00:25:48,400 +يدرك إلا بقلفة مالية وبجهد بدني، فليس كذلك، لابد + +189 +00:25:48,400 --> 00:25:54,050 +أن يسافروإذا وكل أو أو إلى غير ذلك فالوكالة هذه + +190 +00:25:54,050 --> 00:26:01,650 +بمال فعلى إيه؟ على كثرة هذه الأمور بتفرج الأمور + +191 +00:26:01,650 --> 00:26:06,590 +بتصير الخسارة إن الجبال من الحصة يعني إيه؟ هذه + +192 +00:26:06,590 --> 00:26:12,590 +الصفقة خسرت مثلا درهم إيه؟ اه التانية تلات دراهم + +193 +00:26:12,590 --> 00:26:18,210 +التالتة درهم الرابعبعد ايه؟ بعد أسبوع أو أسبوعين + +194 +00:26:18,210 --> 00:26:23,670 +بيجد أن الخسارة كبيرة فإن الجبال من الحصار واضح + +195 +00:26:23,670 --> 00:26:33,590 +الأمر ثم قال أيضا .. قال أيضا و لا بغبن + +196 +00:26:33,590 --> 00:26:39,870 +فاحش برأيكن لماذا قيد الغبن بالفاحش؟ + +197 +00:26:43,120 --> 00:26:54,500 +صحيح لا يؤثر لكن الغبن اليسير يا ابنتي متعذر متعذر + +198 +00:26:54,500 --> 00:27:00,300 +بقاء البراءة أو متعذرة البراءة منه لا يمكننا أن + +199 +00:27:00,300 --> 00:27:08,150 +نتبرأ من الغبن اليسير واضح الأمر؟ يعنيسبحان الله + +200 +00:27:08,150 --> 00:27:13,830 +في أي سلعة تباع أو تشترها، لابد أن يخلطها شيء من + +201 +00:27:13,830 --> 00:27:20,090 +الشوائب أو الأجنبية عن عين ما اشتريت أو بيعته، + +202 +00:27:20,090 --> 00:27:25,920 +واضح الكلام؟أيوة؟ يعني مثلا روحت بدك تشتري جزر + +203 +00:27:25,920 --> 00:27:32,920 +أحيانا بعض يعني الأتربة والإيه والأطيان تكون عالقة + +204 +00:27:32,920 --> 00:27:38,860 +بالإيه بحبة الجزر وهي ليست من جنسه ثم هي توزن معاه + +205 +00:27:38,860 --> 00:27:44,880 +أليس كذلك؟ أحيانا .. أحيانا الرجل يعبق حوية + +206 +00:27:44,880 --> 00:27:51,630 +البندورةثم مع الحمل والتنزيل وكذا يمكن أن تُعطى + +207 +00:27:51,630 --> 00:27:58,110 +بحبة أو فين تان منها، لكن هذه في وسط الحبات، فإذا + +208 +00:27:58,110 --> 00:28:03,170 +كان كلما أراد أن يبيع عدى الحبة بواحدة تلو الأخرى، + +209 +00:28:03,170 --> 00:28:08,870 +فهذا يورثهم مشقة وتعبا، إذا يبيعها على أنها إيه، + +210 +00:28:08,870 --> 00:28:14,970 +لكن بعد أن يأخذها صاحبهايجدوا حبة معطوبة أو ثنتين + +211 +00:28:14,970 --> 00:28:19,010 +أو ثلاثة، أليس كذلك؟ بلاش، أحيانا تشتري حبة + +212 +00:28:19,010 --> 00:28:24,350 +الرمان، بتكون الرمانة أو التفاحة معطوبة من الداخل + +213 +00:28:24,350 --> 00:28:30,730 +وظاهرها لا أحلى منه ولا أجمل، واضح الأمر؟سبحان + +214 +00:28:30,730 --> 00:28:36,890 +الله يعني لو تأملتي ستجدين أن المعظم الغالب في + +215 +00:28:36,890 --> 00:28:42,330 +البياعات لا تخلو من غرر يسير، من غرر يسير، الآن لو + +216 +00:28:42,330 --> 00:28:49,050 +راعينا هذا الغرر وتوقفنا عن البيععند إذن نكون قد + +217 +00:28:49,050 --> 00:28:59,070 +قدمنا مفسدة يسيرة جدا أو أثرناها وأسلمتنا هذه + +218 +00:28:59,070 --> 00:29:05,730 +المراعاة إلى مفسدة تهدد البلد كله واضح الأمر؟ عند + +219 +00:29:05,730 --> 00:29:10,490 +إذن سنقعد عن التبايع ومن ذا الذي من الناس يستغني + +220 +00:29:10,490 --> 00:29:16,160 +عن البيع والشراء؟من الأطباء إلى جامعي القمامة مين + +221 +00:29:16,160 --> 00:29:21,680 +بيستغنيه؟ كل واحد في اليوم في اليوم يزاول البيع + +222 +00:29:21,680 --> 00:29:26,040 +مرات من البقالة من الخدرج من الكذا من .. أليس + +223 +00:29:26,040 --> 00:29:35,640 +كذلك؟ مصبوط ولا لأ؟ إذا قال و لا بغبن فاحش ليخرج + +224 +00:29:35,640 --> 00:29:44,480 +بهليخرج به الغبن اليسير فإنه مما يتعافى عنه، ثم + +225 +00:29:44,480 --> 00:29:50,240 +قال و لا يسافر أي شريكلا يسافروا بالمال المشترك + +226 +00:29:50,240 --> 00:29:59,440 +فيه، ليش؟ لأن السفر مظن أن يضل الرجل ماله أو أن + +227 +00:29:59,440 --> 00:30:07,120 +يغصباء منه إما بسبيل الغصب أو بسبيل الحرابة أو ما + +228 +00:30:07,120 --> 00:30:13,880 +شابه ذلك وربما يتعرضوا إلى التلف أو أن يتلف بعض + +229 +00:30:13,880 --> 00:30:22,110 +منه بآفة سماويةبآفة سماوية كمطر شدة حر غبار إلى + +230 +00:30:22,110 --> 00:30:31,290 +غير ذلك ولذلك قال لا يسافروا وإن سافر وعاندا دون + +231 +00:30:31,290 --> 00:30:38,150 +إذن صاحبه فعطب المال أو بعضه يقع ضمانه على الشركة + +232 +00:30:38,150 --> 00:30:46,340 +أم على المعاند؟أحسنتي ثم قال ولا يبضعه ولا يبضعه + +233 +00:30:46,340 --> 00:30:52,980 +عرفت إيش الإبضاء هنا الإبضاء هو بعد أن انطلق كل + +234 +00:30:52,980 --> 00:31:00,480 +واحد منهما يتجر راح أحدهم يقعد في بيته ويسند مهمة + +235 +00:31:00,480 --> 00:31:06,390 +الاتجار لرجل أجنبي دون أن يعلم الآخرفالاخر إن وثق + +236 +00:31:06,390 --> 00:31:13,190 +بشريكه فليس يلزم أن يثق بأي أحد فإيه من قال لك أن + +237 +00:31:13,190 --> 00:31:19,210 +إيه أن تنيب أو أن توكل غيرك عن نفسك ولذلك قالوا + +238 +00:31:19,210 --> 00:31:25,690 +إذا أبضع فإن العقود التي .. التي يبرمها هذا + +239 +00:31:25,690 --> 00:31:32,280 +الأجنبي تقع على حساب الشريك المفرط والمقصرسواء + +240 +00:31:32,280 --> 00:31:42,250 +كانت رابحة أو كانت خاسرةثم قال و لكل فسخه متى شاء + +241 +00:31:42,250 --> 00:31:47,610 +يعني و لكل من الشريكين فسخ عقد الشركة متى شاء + +242 +00:31:47,610 --> 00:31:54,850 +تماما كعقد الوكالة و أيضا قال وينعزلان عن التصرف + +243 +00:31:54,850 --> 00:31:59,930 +بفسخهما لو اتنين الشركاء جاء كل واحد منهم و قال + +244 +00:31:59,930 --> 00:32:06,090 +معينة والله كبرنا في السن اه وخلي ايهخلّي الآن كل + +245 +00:32:06,090 --> 00:32:13,110 +واحد يعني يعطي لأولاده المال ليه؟ ليتجروا، فإيه؟ + +246 +00:32:13,110 --> 00:32:20,870 +فإتراضيا على فسخ العقد، فإذا .. أه إذا فسخاء العقد + +247 +00:32:20,870 --> 00:32:28,090 +ينفسقوا أو لا أم لاأه طبعا يفسخ يفسخ إذا إيه إذا + +248 +00:32:28,090 --> 00:32:34,490 +فسخاه فإنه إيه فإنه يفسخه وعندئذ لا يحل لأحدهما أن + +249 +00:32:34,490 --> 00:32:41,870 +يتصرف في نصيب الآخر مسألة لو قال أحدهما للآخر + +250 +00:32:41,870 --> 00:32:49,970 +عزلتك ممنوع تبيع 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"text": "يشترطون شيوع المال أي خلطه خلطا تاما بحيث يتعذر لأي من الشريكين أن يميز مال نفسه بعد اختلاطه، صحيح؟ وهذا لا يدركه إلا مع اتحاد الجنس", "tokens": [1829, 8592, 2655, 2288, 9566, 11536, 13412, 1829, 45367, 9673, 6027, 36632, 16490, 1211, 9566, 3224, 16490, 1211, 9566, 995, 6055, 10943, 995, 4724, 5016, 1829, 12984, 7251, 2655, 3615, 8848, 2288, 5296, 10721, 1829, 9154, 25124, 16572, 4117, 9957, 14739, 7251, 2304, 1829, 11622, 3714, 6027, 8717, 36178, 3224, 39182, 1975, 46456, 1211, 41193, 3224, 12399, 20328, 5016, 1829, 5016, 22807, 37037, 15730, 20193, 7251, 3215, 31747, 3224, 11933, 15040, 20449, 1975, 2655, 5016, 18513, 25724, 1863, 3794], "avg_logprob": -0.0901367176324129, "compression_ratio": 1.5419354838709678, "no_speech_prob": 0.0, "words": [{"start": 492.48, "end": 493.64, "word": "يشترطون", "probability": 0.9036458333333334}, {"start": 493.64, "end": 494.82, "word": " شيوع", "probability": 0.9500325520833334}, {"start": 494.82, "end": 495.52, "word": " المال", 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بارك الله فيك هذا صحيح مع اتحاد الجنس وإيه و الصفة يعني", "tokens": [2407, 28814, 1829, 3224, 4032, 9307, 5016, 18513, 31767, 5172, 3660, 4724, 9640, 4117, 21984, 8978, 4117, 23758, 20328, 5016, 1829, 5016, 20449, 1975, 2655, 5016, 18513, 25724, 1863, 3794, 4032, 28814, 1829, 3224, 4032, 31767, 5172, 3660, 37495, 22653], "avg_logprob": -0.09832316782416367, "compression_ratio": 1.4505494505494505, "no_speech_prob": 1.7881393432617188e-07, "words": [{"start": 520.25, "end": 520.85, "word": "وإيه", "probability": 0.87646484375}, {"start": 520.85, "end": 521.59, "word": " واتحاد", "probability": 0.873779296875}, {"start": 521.59, "end": 522.19, "word": " الصفة", "probability": 0.9861653645833334}, {"start": 522.19, "end": 522.67, "word": " بارك", "probability": 0.9327799479166666}, {"start": 522.67, "end": 522.99, "word": " الله", "probability": 0.9453125}, {"start": 522.99, "end": 523.47, "word": " فيك", "probability": 0.97802734375}, {"start": 523.47, "end": 523.77, "word": " هذا", 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إلى بيان + +6 +00:00:52,490 --> 00:01:01,170 +حيلة الشافعية بشأن المال المتقوم يقول الإمام + +7 +00:01:01,170 --> 00:01:05,430 +النووي رحمه الله تعالى في كتاب منهاج الطالبين + +8 +00:01:05,430 --> 00:01:13,760 +والحيلة في الشركة العروضأو والحيلة في الشركة في + +9 +00:01:13,760 --> 00:01:23,260 +العروض أن يبيع كل واحد بعض عرضه ببعض عرض الآخر + +10 +00:01:23,260 --> 00:01:26,680 +ويأذن + +11 +00:01:26,680 --> 00:01:31,220 +له في التصرف بيان + +12 +00:01:31,220 --> 00:01:38,740 +الحيلة إذا افترضنا أن الشركاء اثنان + +13 +00:01:41,750 --> 00:01:50,090 +وأن المال الذي يملكانه من المتقوم لا من المثلي + +14 +00:01:50,090 --> 00:01:53,430 +نريد + +15 +00:01:53,430 --> 00:02:05,670 +أن نفترض أن كل واحد منهم يملك أربعة بقرات البقر من + +16 +00:02:05,670 --> 00:02:10,490 +المال المتقوم وليس من المال المثلي + +17 +00:02:13,160 --> 00:02:22,560 +ورغب كل واحد منهما أن يشارك الآخر ومعلوم أن + +18 +00:02:22,560 --> 00:02:30,580 +الشافعية رحمهم الله لا يرون شركة العنان إلا في + +19 +00:02:30,580 --> 00:02:39,430 +المال المثلي لا في المال المتقوم لكنهم أرادواأن + +20 +00:02:39,430 --> 00:02:49,830 +يقدموا لنا حيلة شرعية يمكن للشركاء الذين يملكون + +21 +00:02:49,830 --> 00:03:00,210 +مالا متقوما أن يتخذوها وسيلة لمشروعية الشركة في + +22 +00:03:00,210 --> 00:03:01,090 +مالهما + +23 +00:03:03,260 --> 00:03:12,420 +مثلنا بإثنين يملك كل واحد منهما أربعة بقرات والبقر + +24 +00:03:12,420 --> 00:03:23,280 +مال متقوم وليس مالا مثليا الحيلة هي الآتي أن يبيع + +25 +00:03:23,280 --> 00:03:36,920 +كل واحد من الشريكين نصف مالهبنصف مال الآخر يعني أن + +26 +00:03:36,920 --> 00:03:51,720 +يبيع محمد بقرتين من بقره إلى أحمد بثمانين + +27 +00:03:51,720 --> 00:03:59,360 +هو بقرتان من بقر أحمد ويقبل + +28 +00:03:59,360 --> 00:04:01,040 +أحمد بذلك + +29 +00:04:04,580 --> 00:04:15,460 +الحاصل إلى هذا الحد هو ماذا؟ أن محمدا أعطى بقرتين + +30 +00:04:15,460 --> 00:04:25,940 +لأحمد وأحمد أعطى محمدا بقرتين لكن بسبيل عقد البيع + +31 +00:04:26,890 --> 00:04:36,090 +كل .. كل منهما ثمن ايه ثمن لإيه للإيه للآخر واضح؟ + +32 +00:04:36,090 --> 00:04:49,610 +الآن إذا قلنا لمحمد ما هو مجموع مالك؟ سيقول مجموع + +33 +00:04:49,610 --> 00:04:59,320 +مال يتألفمن نصف كنت أملكه أنا وما زلت أملكه ومن + +34 +00:04:59,320 --> 00:05:05,920 +نصف آخر ملكته من أخي أحمد أليس كذلك؟ يعني عنده + +35 +00:05:05,920 --> 00:05:16,020 +بقرتان من أصل ملكه وبقرتان أخرين اشتراهما من أحمد + +36 +00:05:16,020 --> 00:05:24,210 +ولو سألنا أحمدما هو حصيلة مالك الآن سيقول أربع + +37 +00:05:24,210 --> 00:05:32,010 +بقرات بقرتان مما كنت أملك من المال وبقرتان + +38 +00:05:32,010 --> 00:05:42,010 +اشتريتهما من أخي محمد هذه هي الحقيقة ليس كذلك ثم + +39 +00:05:42,010 --> 00:05:51,320 +بعد ذلك شريها صدرا أن يشتركوالشركة عند الشافعية من + +40 +00:05:51,320 --> 00:06:01,020 +شرط صحتها شيوع المال المشترك فيهإذا أتى محمد + +41 +00:06:01,020 --> 00:06:12,140 +ببقراته الأربع وأتى أحمد ببقراته الأربع وضموا ضموا + +42 +00:06:12,140 --> 00:06:21,120 +ماليهما إلى بعضه فاختلطت البقرات الثمان ببعضها ألا + +43 +00:06:21,120 --> 00:06:29,940 +ترونوالصورة هذه أن المال بات مختلطا اختلاطا يداني + +44 +00:06:29,940 --> 00:06:38,510 +الكمالأليس كذلك؟ لأنه اختلط اختلاطا ما قبل الشركة + +45 +00:06:38,510 --> 00:06:46,630 +ثم بعد ذلك يعني ازداد اختلاط المال بعد الشركة + +46 +00:06:46,630 --> 00:06:54,970 +عندما ضم كل واحد منهما مال نفسه الذي يملك إلى مال + +47 +00:06:54,970 --> 00:07:02,660 +أخيه واضح الكلام؟ هذه هي الحيلة إذا امتثلاهاصحت + +48 +00:07:02,660 --> 00:07:12,640 +الشركة و ورثتهم ربحا حلالا بحسب ما يذكر الشافعية + +49 +00:07:12,640 --> 00:07:19,540 +رحمهم الله تعالى الصورة واضحة الآن؟ + +50 +00:07:19,540 --> 00:07:30,240 +أعيد؟ كيف؟ سهلة؟ طيب الحمد للهبعد ذلك طبعا هناك + +51 +00:07:30,240 --> 00:07:35,360 +شرط ضمن العقد وأن يأذن كل واحد منهما بالتصرف + +52 +00:07:35,360 --> 00:07:44,400 +بالتصرف للآخر يعني كل واحد يملك أن يشرع بترويج هذه + +53 +00:07:44,400 --> 00:07:50,740 +البضاعة بحسب ما يقدر ويطيق ثم بعدها قال الإمام + +54 +00:07:50,740 --> 00:07:58,180 +النووي رحمه الله ولا يشترط تساوي قدر المالينولا + +55 +00:07:58,180 --> 00:08:06,880 +يُشترط تساوي قدر المالين أريد أن أنبه كنا لشيء مضى + +56 +00:08:06,880 --> 00:08:17,060 +كنا ذكرنا أن الشافعيةيشترطون شيوع المال أي خلطه + +57 +00:08:17,060 --> 00:08:26,640 +خلطا تاما بحيث يتعذر لأي من الشريكين أن يميز مال + +58 +00:08:26,640 --> 00:08:38,320 +نفسه بعد اختلاطه، صحيح؟ وهذا لا يدركه إلا مع اتحاد + +59 +00:08:38,320 --> 00:08:44,810 +الجنسوإيه واتحاد الصفة بارك الله فيك هذا صحيح مع + +60 +00:08:44,810 --> 00:08:53,650 +اتحاد الجنس وإيه و الصفة يعنيإذا كان قمحا فلابد أن + +61 +00:08:53,650 --> 00:09:00,770 +يكون إيه كل منهما يبذل قمحا ولابد أن يكون القمح + +62 +00:09:00,770 --> 00:09:11,170 +على صفة واحدة إن كان أسمر أو كان أبيض أو كان حديثا + +63 +00:09:11,170 --> 00:09:17,490 +جديدا أو كان عتيقا مسويسا المهم لابد أن تتحد صفته + +64 +00:09:17,490 --> 00:09:26,600 +واضح؟هذا الشرط اللذي ذكرته الآن ولا يشترق تساوي + +65 +00:09:26,600 --> 00:09:35,790 +القدرينمغير لذاك الشرط فهذا شرط في القدر ذاك شرط + +66 +00:09:35,790 --> 00:09:43,490 +.. شرط في الجنس والصفة واضح الأمر هنا يقول النووي + +67 +00:09:43,490 --> 00:09:50,910 +لا يشترط .. لا يشترط التساوي في القدر فلو بذل محمد + +68 +00:09:50,910 --> 00:10:02,250 +ألف .. ألف دينار أردنيوبذل أحمد ألف ونصف الألف + +69 +00:10:02,250 --> 00:10:11,570 +دينارا أردنيا ثم ضمّا ماليهما واشتركا صحة الشركة + +70 +00:10:11,570 --> 00:10:21,370 +صحة الشركة وذلك لتمام الخلط بتحقق اتحاد الجنس + +71 +00:10:21,370 --> 00:10:28,730 +واتحاد الصفة ولا يلزم التساوي في القدروذلك أن + +72 +00:10:28,730 --> 00:10:38,890 +الربح إذا حصل فإنه .. فإنه يعود إلى نسبة نصيب كل + +73 +00:10:38,890 --> 00:10:47,150 +واحد منهما يعني اقتسمانه بأن يأخذ كل واحد منهما من + +74 +00:10:47,150 --> 00:10:55,140 +الربحما ايه ما يناسب قدر المال الذي يعني اشترك به + +75 +00:10:55,140 --> 00:11:02,740 +واضح الكلام بعدها قال والاصح أيضا انه لا يشترط + +76 +00:11:02,740 --> 00:11:11,850 +العلم بقدره ما عند العقد لا يشترط العلمبقدرهما هذا + +77 +00:11:11,850 --> 00:11:18,310 +في الأصح عندهم والأصح يقابله صحيح عند الشافعية في + +78 +00:11:18,310 --> 00:11:24,610 +الأصح أنه لا يشترط العلم بقدرهما عند العقد ولا + +79 +00:11:24,610 --> 00:11:37,300 +تظنن ظنة أن الشافعية يتهاونونفي العلم بقدر مال كل + +80 +00:11:37,300 --> 00:11:43,200 +منهما يعني يأذنون بالجهالة ومعلوم أن الجهالة في + +81 +00:11:43,200 --> 00:11:52,260 +القدر تبطل العقدة لكنهم يقولون بأن الشركاء بأن + +82 +00:11:52,260 --> 00:11:59,520 +الشركاء إذا .. إذا بذلكل واحد منهما وهذا مثال + +83 +00:11:59,520 --> 00:12:08,440 +يذكرونه إذا بذل كل واحد منهما مكيلا .. يعني كيلا + +84 +00:12:08,440 --> 00:12:15,280 +من الدراهم كيلا من الدراهم مثلا كانت الدراهم قديما + +85 +00:12:15,280 --> 00:12:23,040 +تكال فمثلا جاءوا بإيه؟ بالكيل وإيه؟ وملأه أحدهما + +86 +00:12:23,040 --> 00:12:30,950 +بالدراهمثم دفعه للآخر بعد أن أفرغه في كفة مثلا + +87 +00:12:30,950 --> 00:12:39,030 +الميزان بعد أن أفرغه دفعه للآخر فإيه فملأه دراهم + +88 +00:12:39,030 --> 00:12:46,550 +أيضا متحدة الصفة يعني دراهم صحاها ووضعها في كفة + +89 +00:12:46,550 --> 00:13:00,780 +الميزان الأخرىفتساوت كفة الميزان فهذا ابتداء كاف + +90 +00:13:00,780 --> 00:13:10,320 +في أن يبرم العقد كاف في أن يبرم العقد وهو في + +91 +00:13:10,320 --> 00:13:19,420 +الواقعلم يكن .. لم يكن العلم قائما على تمام أو لم + +92 +00:13:19,420 --> 00:13:25,600 +يكن العلم متحققا على تمام ما زال .. ما زال قدر كل + +93 +00:13:25,600 --> 00:13:34,120 +واحد منهما تكتنفه الجهالة بقدر ما بقدر قليل سأبينه + +94 +00:13:34,120 --> 00:13:34,700 +لكنا + +95 +00:13:38,130 --> 00:13:46,890 +الشفعية يقولون يجوز عند إذن أن يبرمى العقدة شريطة + +96 +00:13:46,890 --> 00:13:57,670 +أن لا يتفرقا من المجلس أو يفارق أحدهم المجلس إلا + +97 +00:13:59,230 --> 00:14:08,450 +وعد المال إما بحساب يحسبه ويعده أو بوكيل منهما + +98 +00:14:08,450 --> 00:14:17,670 +يوكلانه في عدد دراهم في عدد دراهم ولم يكتفي بإيه + +99 +00:14:17,670 --> 00:14:28,040 +باستواء كفتي الميزان وذلك لو إيهلأن مال أحدهم أو + +100 +00:14:28,040 --> 00:14:36,460 +مال كلاهم مظنّت أن تحمل حبات الدراهم شيئًا من + +101 +00:14:36,460 --> 00:14:44,690 +الأوساخ التي تلصق بهاأحيانا مثلا عجين كأن تكون هذه + +102 +00:14:44,690 --> 00:14:52,510 +من آثار رجل خباز فتعلق بها يعني ذرات من العجين أو + +103 +00:14:52,510 --> 00:14:58,730 +ذرات من الزيوت أو أو إلى غير ذلك فهذه مع كثرة + +104 +00:14:58,730 --> 00:15:05,050 +الدراهم يمكن أن تزنى قدر درهم أو أن تبلغ زينة درهم + +105 +00:15:05,050 --> 00:15:12,000 +أو زينة درهمين واضح الكلام؟ ولذلكبقول شريطة أن + +106 +00:15:12,000 --> 00:15:19,360 +يكون قبل التفرقي و إيه قد عد المال بشكل إيه بشكل و + +107 +00:15:19,360 --> 00:15:26,740 +ذلك حتى إيه حتى يعلمك كل واحد منهم القدر الذي بذله + +108 +00:15:26,740 --> 00:15:34,850 +بحيث أن يراعى هذا في الربح بعد ذلكوأقرأ عليكنا ما + +109 +00:15:34,850 --> 00:15:41,210 +قاله الأصحاب العلم بمقدار النسبتين في المال + +110 +00:15:41,210 --> 00:15:48,410 +المختلط بينهما من كونه مثلا مناصفة أو مثلثة إذا + +111 +00:15:48,410 --> 00:15:56,410 +أمكن معرفتهما بعد ذلك بمراجعة حساب أو وكيل لأن + +112 +00:15:56,410 --> 00:16:04,410 +الحق لهما ولا يعدوهمامثاله أن يضع أحدهما دراهم في + +113 +00:16:04,410 --> 00:16:14,810 +كفة الميزان ويضع آخر مثالها بإزائها ويشترك ويتجرى + +114 +00:16:14,810 --> 00:16:20,910 +من غير أن يعلم وزنهما، فإنه يصح لأنه لا محذور فيه + +115 +00:16:20,910 --> 00:16:28,410 +لتراضيهما بذلكهذا إذا .. إذا يعني تنازلا وتسامحا + +116 +00:16:28,410 --> 00:16:36,770 +ورضى كل واحد منهما أن يأخذ مثل الآخر شريطة أن يكون + +117 +00:16:36,770 --> 00:16:43,270 +أيه؟ أن يكون الأمر نسبيا أو الأمر ضئيلا الوجه + +118 +00:16:43,270 --> 00:16:50,710 +الثاني الذي يقابل الأصح أن ذلك يشترط وإلا أدى إلى + +119 +00:16:50,710 --> 00:17:01,000 +جهل كل منهمابما أذن فيه عفواً وبما أذن له فيه إذا + +120 +00:17:01,000 --> 00:17:02,340 +مرة أخرى + +121 +00:17:04,730 --> 00:17:11,390 +يعني أصوب على نفسي الشافعية يقول .. يقولون بأنه + +122 +00:17:11,390 --> 00:17:18,350 +إذا استوت كفتاء الميزان على الأصح جاز لهم الاتجار + +123 +00:17:18,350 --> 00:17:24,870 +لكن على الصحيح الذي ظننته هو الراجح أنه لابد من + +124 +00:17:24,870 --> 00:17:33,070 +حساب يحسب أو وكيل يعد قبل الشروعي في ..التجارة + +125 +00:17:33,070 --> 00:17:40,670 +وبعدها قال الإمام النووي رحمه الله ويتسلط كل منهم + +126 +00:17:40,670 --> 00:17:49,370 +على التصرف بلا ضرر فلا يبيعوا نسيئة ولا بغير نقد + +127 +00:17:49,370 --> 00:18:01,310 +البلد إذا بعد أن يختلط المال ويبرم العقديتسلط كل + +128 +00:18:01,310 --> 00:18:11,750 +واحد منهم على الاتجار بمال الشركة شريطة اللي لا + +129 +00:18:11,750 --> 00:18:14,890 +يتجرأ + +130 +00:18:14,890 --> 00:18:24,300 +بضرروبدأ يعدد لنا صور الدرر أو يذكر لنا أسبابه + +131 +00:18:24,300 --> 00:18:32,700 +ومظانه قال ومن مظاني الدرر أن يبيع أحدهما بالنسيئة + +132 +00:18:32,700 --> 00:18:41,200 +أي بالدين إلى أجل واضح أن يبيع أحدهما بالنسيئة أي + +133 +00:18:41,200 --> 00:18:52,530 +بأجلوأين الضرر في ذلك؟ أين الضرر في ذلك؟ الضرر يا + +134 +00:18:52,530 --> 00:19:05,650 +بنات الطيبات أن الشركة لو اعتاد أن يبيع باجل يشك + +135 +00:19:05,650 --> 00:19:17,140 +أن ينضبوأن ينفذ مال الشركاء وربما ذهب ليشتري بضاعة + +136 +00:19:17,690 --> 00:19:26,270 +إلى أجل لأن هما لا يملكان مالا حاضرا فمال الشركة + +137 +00:19:26,270 --> 00:19:33,450 +في معظمه بات دينا في ذمم الناس فإذا انقلبا إلى + +138 +00:19:33,450 --> 00:19:42,450 +أصحاب البضائع ليشتري منهم ربما يعتذرون فهذا يسبب + +139 +00:19:42,450 --> 00:19:52,870 +عنة وحرجا وضررا للشركةثم أيضًا البيع بالنساء مظنة + +140 +00:19:52,870 --> 00:20:02,270 +الضرر من ناحية أخرى لكن قبل أن أذكر الضرر أريد أن + +141 +00:20:02,270 --> 00:20:13,000 +أقول برأي كنة لو أن المرأة كان يبيع حالًايدفع + +142 +00:20:13,000 --> 00:20:21,760 +السلعة ويأخذ ثمنها وإيه ويحفظه عنده هل هذا برأي + +143 +00:20:21,760 --> 00:20:30,180 +كنة يمكن أن يلحقه ضرر وإيه وهو يقبض السلعة ويقبض + +144 +00:20:30,180 --> 00:20:39,080 +ثمنها فإن الضرر منفي عن هذا وفي المقابل الذي يبيع + +145 +00:20:39,080 --> 00:20:48,300 +بالأجلالذي يبيع بالأجل مظنّته أن يهلك المدين الذي + +146 +00:20:48,300 --> 00:20:54,960 +اشتر السلعة بأجل ولا يعترف ولا يقر الورثة بهذا + +147 +00:20:54,960 --> 00:21:05,310 +الدين فعندئذ يفوتوا على الشركاء وربما يضعفوادين + +148 +00:21:05,310 --> 00:21:12,830 +هذا .. هذا المدين يضعف دينه و تتربع الدنيا و + +149 +00:21:12,830 --> 00:21:19,430 +الأطماع في قلبه فيجحد .. يجحد هذا المال أو هذا + +150 +00:21:19,430 --> 00:21:26,100 +الدين على أصحاب الشركةينكره ويقول أبدا أنا لم + +151 +00:21:26,100 --> 00:21:31,060 +أستدن منكما وربما + +152 +00:21:31,060 --> 00:21:40,920 +أيضا يأتي موعد السداد ويكون المرء معصرا ولا يملك + +153 +00:21:40,920 --> 00:21:48,620 +الشركاء إلزامه بدفع المال لقوله تبارك وتعالى وإن + +154 +00:21:48,620 --> 00:21:55,570 +كان ذو عسرةفنظرة إلى ميسرة فنظرة يعني وجب عليكم + +155 +00:21:55,570 --> 00:22:02,350 +إمهاله إلى أن ييسر ويغنى وكذلك قال صلى الله عليه + +156 +00:22:02,350 --> 00:22:13,650 +وسلملي الواجد يحل عرضه وعقوبته، وقال مطل الغني + +157 +00:22:13,650 --> 00:22:19,670 +ظلم، والمعنى لي بمعنى + +158 +00:22:19,670 --> 00:22:25,130 +المطل، مطل المدين الواجد الذي أغناه الله، وبات + +159 +00:22:25,130 --> 00:22:30,470 +قادرا على أن يسد الدين الذي في ذمتهلكنه لم يفعل + +160 +00:22:30,470 --> 00:22:37,510 +يحل عرضه من قبل الدائن وعقوبته من قبل الشرط أو + +161 +00:22:37,510 --> 00:22:44,230 +مؤسسة ولي الأمر واضح المفهوم المخالف للحديثين أنه + +162 +00:22:44,230 --> 00:22:50,930 +إذا بقي معصرا هذا المدين إذا بقي معصرا فلا يجوز + +163 +00:22:50,930 --> 00:22:56,710 +لصاحب الدين أن ينتقصه ولا يجوز لولي الأمر أن + +164 +00:22:56,710 --> 00:23:04,200 +يعاقبهواضح الأمر؟ إذا هذه .. هذه حالات .. هذه + +165 +00:23:04,200 --> 00:23:09,660 +حالات في مجملها تحدث ضرراً على الشركاء في مال + +166 +00:23:09,660 --> 00:23:18,780 +الشركة التي بينهما، أليس كذلك؟ أليس كذلك؟ ثم أيضاً + +167 +00:23:18,780 --> 00:23:26,840 +ذكروا مظنة أخرى للضرر، ولا بغير نقد البلدولا أن + +168 +00:23:26,840 --> 00:23:34,860 +يبيع أحدهما بغير نقد البلد طيب من أين الدرر؟ الدرر + +169 +00:23:34,860 --> 00:23:39,760 +يا بنات الفضليات لو أن أحد الشركاء .. نحن مثلا في + +170 +00:23:39,760 --> 00:23:47,180 +غزة نتعامل بثلاث عملات أشهرها الشكل نسأل الله أن + +171 +00:23:47,180 --> 00:23:55,790 +يكرمنا بعملة نقدية فلسطينية اللهم آميننتعامل + +172 +00:23:55,790 --> 00:24:01,630 +بالشكل وهذا أكثرها رواجا وللأسف ونتعامل بالديناري + +173 +00:24:01,630 --> 00:24:08,910 +الأردني حرص الله بلدنا الأردن ونتعاملبالدولار + +174 +00:24:08,910 --> 00:24:11,990 +الأمريكي + +175 +00:24:11,990 --> 00:24:17,750 +أولئك الذين انتقصوا رسول الله صلى الله عليه وسلم + +176 +00:24:17,750 --> 00:24:25,330 +وذلك أنهم يجهلون أو يتجاهلون أنه رحمة للعالمين + +177 +00:24:25,330 --> 00:24:32,150 +وأنه الرحمة المهدى عليه الصلاة والسلام هذا هو + +178 +00:24:32,150 --> 00:24:37,850 +الواقعفبدلا من أن يتجر كل منهم بهذه العملات + +179 +00:24:37,850 --> 00:24:46,830 +الرائجة راح يبيع بالين الياباني بالين الياباني صار + +180 +00:24:46,830 --> 00:24:54,730 +ايه يبيع بالين الياباني وبعد هيكاجتمع عنده الين + +181 +00:24:54,730 --> 00:25:00,750 +والين إن كان قد ارتضى هو لنفسه أن يبيع به لو راح + +182 +00:25:00,750 --> 00:25:06,530 +يشتري بضائع به فالتجار لا يتعاملون به عند إذن بصير + +183 +00:25:06,530 --> 00:25:12,910 +المال بين يديه كأنه تراض لأنه لا يملك ترويجه ولا + +184 +00:25:12,910 --> 00:25:21,040 +يملك انجاح البضاعة بهإلا أن يرتحل إلى بلد مفتوح، + +185 +00:25:21,040 --> 00:25:27,360 +لا حصارة حوله، نسأل الله أن يفك حصارنا كالأردن أو + +186 +00:25:27,360 --> 00:25:35,400 +مصر أو غيرهما، ليستحيل يصرف الين إلىمثلًا، العملة + +187 +00:25:35,400 --> 00:25:40,860 +الرائجة عندنا كالدولار أو كالدينار، واضح؟ وهذا لا + +188 +00:25:40,860 --> 00:25:48,400 +يدرك إلا بقلفة مالية وبجهد بدني، فليس كذلك، لابد + +189 +00:25:48,400 --> 00:25:54,050 +أن يسافروإذا وكل أو أو إلى غير ذلك فالوكالة هذه + +190 +00:25:54,050 --> 00:26:01,650 +بمال فعلى إيه؟ على كثرة هذه الأمور بتفرج الأمور + +191 +00:26:01,650 --> 00:26:06,590 +بتصير الخسارة إن الجبال من الحصة يعني إيه؟ هذه + +192 +00:26:06,590 --> 00:26:12,590 +الصفقة خسرت مثلا درهم إيه؟ اه التانية تلات دراهم + +193 +00:26:12,590 --> 00:26:18,210 +التالتة درهم الرابعبعد ايه؟ بعد أسبوع أو أسبوعين + +194 +00:26:18,210 --> 00:26:23,670 +بيجد أن الخسارة كبيرة فإن الجبال من الحصار واضح + +195 +00:26:23,670 --> 00:26:33,590 +الأمر ثم قال أيضا .. قال أيضا و لا بغبن + +196 +00:26:33,590 --> 00:26:39,870 +فاحش برأيكن لماذا قيد الغبن بالفاحش؟ + +197 +00:26:43,120 --> 00:26:54,500 +صحيح لا يؤثر لكن الغبن اليسير يا ابنتي متعذر متعذر + +198 +00:26:54,500 --> 00:27:00,300 +بقاء البراءة أو متعذرة البراءة منه لا يمكننا أن + +199 +00:27:00,300 --> 00:27:08,150 +نتبرأ من الغبن اليسير واضح الأمر؟ يعنيسبحان الله + +200 +00:27:08,150 --> 00:27:13,830 +في أي سلعة تباع أو تشترها، لابد أن يخلطها شيء من + +201 +00:27:13,830 --> 00:27:20,090 +الشوائب أو الأجنبية عن عين ما اشتريت أو بيعته، + +202 +00:27:20,090 --> 00:27:25,920 +واضح الكلام؟أيوة؟ يعني مثلا روحت بدك تشتري جزر + +203 +00:27:25,920 --> 00:27:32,920 +أحيانا بعض يعني الأتربة والإيه والأطيان تكون عالقة + +204 +00:27:32,920 --> 00:27:38,860 +بالإيه بحبة الجزر وهي ليست من جنسه ثم هي توزن معاه + +205 +00:27:38,860 --> 00:27:44,880 +أليس كذلك؟ أحيانا .. أحيانا الرجل يعبق حوية + +206 +00:27:44,880 --> 00:27:51,630 +البندورةثم مع الحمل والتنزيل وكذا يمكن أن تُعطى + +207 +00:27:51,630 --> 00:27:58,110 +بحبة أو فين تان منها، لكن هذه في وسط الحبات، فإذا + +208 +00:27:58,110 --> 00:28:03,170 +كان كلما أراد أن يبيع عدى الحبة بواحدة تلو الأخرى، + +209 +00:28:03,170 --> 00:28:08,870 +فهذا يورثهم مشقة وتعبا، إذا يبيعها على أنها إيه، + +210 +00:28:08,870 --> 00:28:14,970 +لكن بعد أن يأخذها صاحبهايجدوا حبة معطوبة أو ثنتين + +211 +00:28:14,970 --> 00:28:19,010 +أو ثلاثة، أليس كذلك؟ بلاش، أحيانا تشتري حبة + +212 +00:28:19,010 --> 00:28:24,350 +الرمان، بتكون الرمانة أو التفاحة معطوبة من الداخل + +213 +00:28:24,350 --> 00:28:30,730 +وظاهرها لا أحلى منه ولا أجمل، واضح الأمر؟سبحان + +214 +00:28:30,730 --> 00:28:36,890 +الله يعني لو تأملتي ستجدين أن المعظم الغالب في + +215 +00:28:36,890 --> 00:28:42,330 +البياعات لا تخلو من غرر يسير، من غرر يسير، الآن لو + +216 +00:28:42,330 --> 00:28:49,050 +راعينا هذا الغرر وتوقفنا عن البيععند إذن نكون قد + +217 +00:28:49,050 --> 00:28:59,070 +قدمنا مفسدة يسيرة جدا أو أثرناها وأسلمتنا هذه + +218 +00:28:59,070 --> 00:29:05,730 +المراعاة إلى مفسدة تهدد البلد كله واضح الأمر؟ عند + +219 +00:29:05,730 --> 00:29:10,490 +إذن سنقعد عن التبايع ومن ذا الذي من الناس يستغني + +220 +00:29:10,490 --> 00:29:16,160 +عن البيع والشراء؟من الأطباء إلى جامعي القمامة مين + +221 +00:29:16,160 --> 00:29:21,680 +بيستغنيه؟ كل واحد في اليوم في اليوم يزاول البيع + +222 +00:29:21,680 --> 00:29:26,040 +مرات من البقالة من الخدرج من الكذا من .. أليس + +223 +00:29:26,040 --> 00:29:35,640 +كذلك؟ مصبوط ولا لأ؟ إذا قال و لا بغبن فاحش ليخرج + +224 +00:29:35,640 --> 00:29:44,480 +بهليخرج به الغبن اليسير فإنه مما يتعافى عنه، ثم + +225 +00:29:44,480 --> 00:29:50,240 +قال و لا يسافر أي شريكلا يسافروا بالمال المشترك + +226 +00:29:50,240 --> 00:29:59,440 +فيه، ليش؟ لأن السفر مظن أن يضل الرجل ماله أو أن + +227 +00:29:59,440 --> 00:30:07,120 +يغصباء منه إما بسبيل الغصب أو بسبيل الحرابة أو ما + +228 +00:30:07,120 --> 00:30:13,880 +شابه ذلك وربما يتعرضوا إلى التلف أو أن يتلف بعض + +229 +00:30:13,880 --> 00:30:22,110 +منه بآفة سماويةبآفة سماوية كمطر شدة حر غبار إلى + +230 +00:30:22,110 --> 00:30:31,290 +غير ذلك ولذلك قال لا يسافروا وإن سافر وعاندا دون + +231 +00:30:31,290 --> 00:30:38,150 +إذن صاحبه فعطب المال أو بعضه يقع ضمانه على الشركة + +232 +00:30:38,150 --> 00:30:46,340 +أم على المعاند؟أحسنتي ثم قال ولا يبضعه ولا يبضعه + +233 +00:30:46,340 --> 00:30:52,980 +عرفت إيش الإبضاء هنا الإبضاء هو بعد أن انطلق كل + +234 +00:30:52,980 --> 00:31:00,480 +واحد منهما يتجر راح أحدهم يقعد في بيته ويسند مهمة + +235 +00:31:00,480 --> 00:31:06,390 +الاتجار لرجل أجنبي دون أن يعلم الآخرفالاخر إن وثق + +236 +00:31:06,390 --> 00:31:13,190 +بشريكه فليس يلزم أن يثق بأي أحد فإيه من قال لك أن + +237 +00:31:13,190 --> 00:31:19,210 +إيه أن تنيب أو أن توكل غيرك عن نفسك ولذلك قالوا + +238 +00:31:19,210 --> 00:31:25,690 +إذا أبضع فإن العقود التي .. التي يبرمها هذا + +239 +00:31:25,690 --> 00:31:32,280 +الأجنبي تقع على حساب الشريك المفرط والمقصرسواء + +240 +00:31:32,280 --> 00:31:42,250 +كانت رابحة أو كانت خاسرةثم قال و لكل فسخه متى شاء + +241 +00:31:42,250 --> 00:31:47,610 +يعني و لكل من الشريكين فسخ عقد الشركة متى شاء + +242 +00:31:47,610 --> 00:31:54,850 +تماما كعقد الوكالة و أيضا قال وينعزلان عن التصرف + +243 +00:31:54,850 --> 00:31:59,930 +بفسخهما لو اتنين الشركاء جاء كل واحد منهم و قال + +244 +00:31:59,930 --> 00:32:06,090 +معينة والله كبرنا في السن اه وخلي ايهخلّي الآن كل + +245 +00:32:06,090 --> 00:32:13,110 +واحد يعني يعطي لأولاده المال ليه؟ ليتجروا، فإيه؟ + +246 +00:32:13,110 --> 00:32:20,870 +فإتراضيا على فسخ العقد، فإذا .. أه إذا فسخاء العقد + +247 +00:32:20,870 --> 00:32:28,090 +ينفسقوا أو لا أم لاأه طبعا يفسخ يفسخ إذا إيه إذا + +248 +00:32:28,090 --> 00:32:34,490 +فسخاه فإنه إيه فإنه يفسخه وعندئذ لا يحل لأحدهما أن + +249 +00:32:34,490 --> 00:32:41,870 +يتصرف في نصيب الآخر مسألة لو قال أحدهما للآخر + +250 +00:32:41,870 --> 00:32:49,970 +عزلتك ممنوع تبيع وتشتري اترك الأمر فلم يعاند ترك + +251 +00:32:49,970 --> 00:32:59,890 +الأمرفهل .. هل الرجل الآخر يحكم + +252 +00:32:59,890 --> 00:33:07,010 +عليه بالمثل فلا يجوز أن يتصرف لا بنصيبه و نصيب + +253 +00:33:07,010 --> 00:33:16,570 +غيره ولا بنصيب نفسه؟الجواب لا و ذلك أن الأمر في حق + +254 +00:33:16,570 --> 00:33:23,370 +المعزول فلو أن المعزول يريد المثلة لقال أيضًا و + +255 +00:33:23,370 --> 00:33:30,870 +أنا قد عزلتك لكنه لمّا رضي الاعتزالولم يأمر شريكه + +256 +00:33:30,870 --> 00:33:38,350 +بمثله كأنه أذن لشريكه أن ينفرد في الاتجار بالمال + +257 +00:33:38,350 --> 00:33:45,910 +بس هذا الأمر طبعا أنا ألحظ أنه صدمة كونه عادة يحصل + +258 +00:33:45,910 --> 00:33:57,500 +بأسباب سوية مثلا رجل يعنيمرض .. مرض والمرض قد ايه؟ + +259 +00:33:57,500 --> 00:34:04,560 +قد اقعده والبضائع مما ايه؟ مما لها عمر افتراضي + +260 +00:34:04,560 --> 00:34:11,460 +تفسد بعدهسواء كانت من الخضر أو الفواكه أو المعجنات + +261 +00:34:11,460 --> 00:34:18,260 +ولذلك القعود وعدم ترويج البضاعة مظنة الخطر ومظنة + +262 +00:34:18,260 --> 00:34:24,260 +الخسارة فجاء الشريك المعافى وقال لشريكه أخي الطيب + +263 +00:34:24,860 --> 00:34:31,320 +يعني اقعد في البيت ما تبيع ولا تشتري انا اتولى ذلك + +264 +00:34:31,320 --> 00:34:37,320 +هيك بتصير هيك بتصير واضح عند اذا مادام انه قبل هذا + +265 +00:34:37,320 --> 00:34:48,060 +كأنه قبل ان يعزل نفسه بامر شريكه وقبل ايضا ان يبقى + +266 +00:34:48,060 --> 00:34:56,380 +شريكه ليتصرف بمال الشركة كلهثم قال وتنفسخ الشركة + +267 +00:34:56,380 --> 00:35:04,260 +بموت أحدهما الآن ذكر أسباب ايه أسباب فسخ الشركة أو + +268 +00:35:04,260 --> 00:35:10,700 +انفساخها قال فتنفسخ الشركة بموت أحدهما + +269 +00:35:12,530 --> 00:35:20,050 +ثم ايه؟ ثم ينتقل ملك النصيب الى ورثته نصيب الميت + +270 +00:35:20,050 --> 00:35:26,250 +ينتقل الى ورثته وورثته بالخيار عند اذ ان شاء ان + +271 +00:35:26,250 --> 00:35:31,870 +يجدد العقد ان يبرم عقدا جديدا مع الشريك فعلهأو + +272 +00:35:31,870 --> 00:35:38,330 +أخذوا نصيبة أيه؟ نصيبة يعني مورثهم وانطلقوا واضح + +273 +00:35:38,330 --> 00:35:45,370 +الكلام؟ وإيه؟ وتنفسخوا أيضا تنفسخوا الشركة بجنون + +274 +00:35:45,370 --> 00:35:46,870 +أحد الشريكين + +275 +00:35:50,870 --> 00:35:59,330 +وينتقل المال إلى وليه ووليه بالخيار بين أن يجدد + +276 +00:35:59,330 --> 00:36:08,750 +عقدة مع الشريك المعافى أو أن يأخذ نصيبة قريبه + +277 +00:36:08,750 --> 00:36:15,360 +الذي ابتلي بآفة تعجزه عن متابعة الشريكةوتنفسخ + +278 +00:36:15,360 --> 00:36:21,340 +الشركة بالاغماء فلو ايه؟ فلو أغمية، لو ايه؟ أخذ + +279 +00:36:21,340 --> 00:36:27,480 +أحدهم الإغماء أو الغشيوء، أيضًا تنفسخ الشركة، لكن + +280 +00:36:27,480 --> 00:36:36,640 +الشريك ينتظر، لأن الإغماء قصير وقته، لأن الإغماء + +281 +00:36:36,640 --> 00:36:44,660 +قصير وقته، فينتظر، حتى يفيق صاحبه، فإذا أفاقفهو + +282 +00:36:44,660 --> 00:36:50,200 +بالخيار بين أن يبرم عقدا جديدا و يواصلا أو أن يأخذ + +283 +00:36:50,200 --> 00:37:01,660 +نصيبة لكن إذا طال الإغماء وتجاوز ثلاثة أيام يلحقوا + +284 +00:37:01,660 --> 00:37:07,840 +بالجنون فإيه فقرار + +285 +00:37:07,840 --> 00:37:16,140 +نصيبهيعود إلى وليه ووليه إن شاء أبرم عقدا جديدا مع + +286 +00:37:16,140 --> 00:37:23,160 +الشريك وإن شاء أخذ النصيب ثم قال رحمه الله والربح + +287 +00:37:23,160 --> 00:37:29,580 +والخسران على قدر المالينالذي بذل ألفا يأخذوا ربحا + +288 +00:37:29,580 --> 00:37:38,680 +على قدرها، والذي بذل ألفين يأخذ ربحا على قدرهما، + +289 +00:37:38,680 --> 00:37:45,900 +فإن شرطا خلافة، هذا أمر مهمإن شرطا خلافه، إن شرطا + +290 +00:37:45,900 --> 00:37:52,300 +من بذل الألف أن يأخذ مساويا، أن يأخذ ربحا مساويا + +291 +00:37:52,300 --> 00:37:57,540 +لمن .. إيه؟ لمن بذل الألفين، هل يصح هذا؟ قالوا لا + +292 +00:37:57,540 --> 00:38:03,960 +يصح هذا شرط فاسد عدوان، هذا شرط ظالم، واضح الكلام؟ + +293 +00:38:03,960 --> 00:38:12,460 +أو .. أو اشترطا .. اشترطا مثلاإذا بذل كل واحد + +294 +00:38:12,460 --> 00:38:17,540 +منهما مثل ما بذل الآخر فاشترط أحدهما أن يأخذ من + +295 +00:38:17,540 --> 00:38:23,860 +الربح أكثر من أخيه فهل يصح هذا؟ قالوا لا يصح أيضا + +296 +00:38:23,860 --> 00:38:30,060 +عند الشافعية فإنه شرط ظالم لكن عند الآخرين هذا شرط + +297 +00:38:30,060 --> 00:38:35,960 +جائز فالمؤمنون عند شروطهم إلا شرطا أحلى حراما أو + +298 +00:38:35,960 --> 00:38:41,500 +حرم حلالا طب إيش دليل الشافعية؟دليل الشافعية أنها + +299 +00:38:41,500 --> 00:38:46,060 +شركة عنان مبنية على المساواة والشفافية وعدم + +300 +00:38:46,060 --> 00:38:51,140 +الأطماع وكذا وهذا شرط ظالم عدوان والنبي صلى الله + +301 +00:38:51,140 --> 00:38:57,280 +عليه وسلم من حديث عائشة قال آه فأي ما شرط ليس في + +302 +00:38:57,280 --> 00:39:02,760 +كتاب الله فهو باطل ولو كان مئة شرط آه كتاب الله + +303 +00:39:02,760 --> 00:39:08,740 +أحق وشرط الله أوثق وإنما الولاء لمن أعتقثم بعدها + +304 +00:39:08,740 --> 00:39:14,500 +قال وتنفذوا + +305 +00:39:14,500 --> 00:39:20,600 +وتنفذوا + +306 +00:39:20,600 --> 00:39:26,080 +التصرفات منهما لوجود الإذن والربح بينهما على قدر + +307 +00:39:26,080 --> 00:39:33,070 +المالينويد الشريك يد أمانة كالمودعي والوكيل فيقبل + +308 +00:39:33,070 --> 00:39:38,030 +قوله في الرد سبحانك الله بارك الله في كلنا زاكنا + +309 +00:39:38,030 --> 00:39:42,130 +الله خيرا سبحانك اللهم و بحمدك أشهد أن لا إله إلا + +310 +00:39:42,130 --> 00:39:44,190 +أنت أستغفرك وأتوب إليك + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/rpnUmXUKuLA.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/rpnUmXUKuLA.srt new file mode 100644 index 0000000000000000000000000000000000000000..a19cb92d1f7649ddaa6f8bf1bc75622cf542e83e --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/rpnUmXUKuLA.srt @@ -0,0 +1,1291 @@ +1 +00:00:21,110 --> 00:00:27,290 +بسم الله الرحمن الرحيم إن الحمد لله نحمده و + +2 +00:00:27,290 --> 00:00:32,650 +نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا و + +3 +00:00:32,650 --> 00:00:39,010 +سيئات أعمالنا من يهديه الله فلا مضل له و من يضل + +4 +00:00:39,010 --> 00:00:45,150 +فلا هادي له و أشهد أن لا إله إلا الله وحده لا شريك + +5 +00:00:45,150 --> 00:00:54,240 +له و أشهد أن محمدا عبده و رسوله و بعد، نتابع ما بقى + +6 +00:00:54,240 --> 00:01:00,300 +من أحكام شركة العنان يقول الإمام النووي رحمه الله + +7 +00:01:00,300 --> 00:01:08,280 +تعالى في كتابه منهاج الطالبين ويد الشريك يد أمانة + +8 +00:01:08,280 --> 00:01:19,240 +ويد الشريك يد أمانة فيقبل قوله في الرد والخسران + +9 +00:01:19,240 --> 00:01:19,980 +والتلف + +10 +00:01:25,270 --> 00:01:36,230 +معنى هذا أن يد الشريك أو أن كل من الشركاء موضع + +11 +00:01:36,230 --> 00:01:43,310 +أمانة وثقة وذلك هو + +12 +00:01:43,310 --> 00:01:51,890 +الداعي الرئيس الذي دعى كل واحد منهما أن يرتضي الآخر + +13 +00:01:51,890 --> 00:02:00,550 +شريكا له في ماله وتجارته فلو لم تكن الثقة بينهما + +14 +00:02:00,550 --> 00:02:12,890 +لما صارا إلى الشركة ولما أمن كل واحد منهما + +15 +00:02:12,890 --> 00:02:18,490 +أن يكون ماله عند الآخر أو أن يكون جزء من ماله عند + +16 +00:02:18,490 --> 00:02:29,510 +الآخر من هذا نستفيد أن يد الشريك يد أمانة وليست يد + +17 +00:02:29,510 --> 00:02:42,010 +ضمان، يد الشريك يد أمانة وليست يد ضمان، معنى هذا أن + +18 +00:02:42,010 --> 00:02:53,740 +الشريك إذا أخذ حفظا من مال الشركة ليتجر به ثم جاءنا + +19 +00:02:53,740 --> 00:03:03,560 +فأخبر أنه ربح كذا وكذا، صدقناه لأنه ... لأنه رجل ثقة + +20 +00:03:03,560 --> 00:03:08,640 +عدل، غير + +21 +00:03:08,640 --> 00:03:16,070 +مشكوك فيه ولو جاءنا فقال لم أربح ولم أخسر كذلك + +22 +00:03:16,070 --> 00:03:24,570 +صدقنا ولو قال مثلا ضللت بضاعتي أو غصبت مني بضاعتي + +23 +00:03:24,570 --> 00:03:33,630 +ولم أدري من غصبها أو عطبت وتلفت ... تلفت بضاعتي + +24 +00:03:33,630 --> 00:03:44,550 +فهو موضع ثقة لكن مع شيء من التفصيل، صاحبنا رحمه الله + +25 +00:03:44,550 --> 00:03:51,930 +يقول ويد الشريك يد أمانة قياسا على يد المودعي وعلى + +26 +00:03:51,930 --> 00:04:01,270 +يد الوكيل الآن لو أرادت إحدى النساء أن تسافر مثلا + +27 +00:04:01,270 --> 00:04:09,030 +فوضعت يعني مالها وذهبها عند + +28 +00:04:11,690 --> 00:04:19,870 +صديقة لها قالت يعني إذا لي أن أودع هذا المال عندك + +29 +00:04:19,870 --> 00:04:32,830 +مدة يعني سفري إلى العمرة أو الحج فقابلت ثم لما + +30 +00:04:32,830 --> 00:04:38,630 +عادت، طلبت المال ف + +31 +00:04:42,810 --> 00:04:51,030 +هذه السيدة المودع عندها المال يدها في الشرع يد + +32 +00:04:51,030 --> 00:04:59,310 +أمانة ولذلك هي مصدقة في ما تقول فإن قالت مثلا + +33 +00:04:59,310 --> 00:05:09,070 +احترق البيت بما فيه من أثاث ومال ومن جملة هذا مال + +34 +00:05:09,070 --> 00:05:18,860 +بذلتي من مال، إذا كان هذا مما يستفيد ويشتهر أو مما + +35 +00:05:18,860 --> 00:05:27,380 +استفيد أمره واشتهر فهي مصدقة دون أن نسألها ببينة + +36 +00:05:27,380 --> 00:05:36,040 +ودون أن نطلب منها يمينا لكن إذا لم ... لم يستفد + +37 +00:05:36,040 --> 00:05:38,920 +خبره الحريق + +38 +00:05:41,870 --> 00:05:48,770 +وإن رأينا بعض أماراته فإننا نقول أنت موضع ثقة + +39 +00:05:48,770 --> 00:05:57,170 +عندنا لكن ينبغي أن تؤيدي هذا بيمينك فإذا حلفت لا + +40 +00:05:57,170 --> 00:06:04,430 +تضمن هذا المال بل يقع ضمانه على من تملكه إذا + +41 +00:06:04,430 --> 00:06:13,340 +العلماء لما قالوا إن يد الشريك يد أمانة فإنهم قاسوا + +42 +00:06:13,340 --> 00:06:21,620 +هذا على يد المودعي عنده وكذلك على يد الوكيل قال + +43 +00:06:21,620 --> 00:06:27,660 +فيقبل قوله في الرد في رد نصيب الشريك يعني لو مثلا + +44 +00:06:27,660 --> 00:06:34,720 +جاء الشريك فقال رد إلي متاعي فقال الآخر لقد رددته + +45 +00:06:34,720 --> 00:06:46,420 +إليك فإذا قال المدعي لم ترده إلي وكان يملك بينة و + +46 +00:06:46,420 --> 00:06:54,490 +أظهرها يقضى له وإذا لم يكن يملك بينة عندئذٍ + +47 +00:06:54,490 --> 00:07:00,470 +الشريك يد أمانة وهو ثقة مصدق فيما يقول لا نملك + +48 +00:07:00,470 --> 00:07:08,370 +عليه أكثر من أن يعطينا يعني يمينا فإذا حلف يمينا + +49 +00:07:08,370 --> 00:07:17,440 +انتهت الخصومة ثم بعدها قال وفي الخسران والتلفي وهذا + +50 +00:07:17,440 --> 00:07:23,800 +فيه شيء من التفصيل فإذا اتدعى الخسارة أو التلف + +51 +00:07:23,800 --> 00:07:33,700 +بسبب خفي مثلا كسرقة أو غصب ولم نقف على آثاره + +52 +00:07:36,060 --> 00:07:44,160 +فعندئذن نقبل يده لكن مؤيدا + +53 +00:07:44,160 --> 00:07:50,480 +ذلك باليمين يعني لابد أن يحلف فإذا حلف يعني انتهت + +54 +00:07:50,480 --> 00:07:58,400 +الخصومة فإن اتدعى التلف بسبب ظاهر فينظره فإن كان + +55 +00:07:58,400 --> 00:08:01,900 +هذا السبب الظاهر مستفادا + +56 +00:08:05,170 --> 00:08:13,640 +يعني بمعنى مشتهرا ممتشرا في الناس، استفادة يعني في + +57 +00:08:13,640 --> 00:08:19,880 +ذهنايهم كما لو مثلا احترقت داره فتناقلت وسائل + +58 +00:08:19,880 --> 00:08:26,240 +الإعلان بأن دار فلان بن فلان قد احترقت وفيها كذا + +59 +00:08:26,240 --> 00:08:32,900 +أو إن مخازنه التجارية قد احترقت وإيه وادرمت فيها + +60 +00:08:32,900 --> 00:08:41,110 +النيران حتى أعطبتها عن آخرها فهذا حقيقة أكبر دليل و + +61 +00:08:41,110 --> 00:08:48,830 +أكبر قرينة تدل على صدقه فعندئذن نقبل هذا من غير + +62 +00:08:48,830 --> 00:08:56,490 +أن ... من غير أن نطلب منه يمينا لكن إذا اتدعى + +63 +00:08:56,490 --> 00:09:06,380 +الخسارة واتدعى تلف المال بسبب ظاهر كغرق أو احتراق + +64 +00:09:06,380 --> 00:09:14,600 +أو كذا ولم يستفد خبر ذلك لم يشتهر خبر ذلك عندئذٍ + +65 +00:09:14,600 --> 00:09:23,860 +لابد أن يؤيد كلامه باليمين فإذا حلف صدق بيمينه لما + +66 +00:09:23,860 --> 00:09:31,160 +أسلفنا من أن يده ... يده أمانة وليست يد ضمان ثم + +67 +00:09:31,160 --> 00:09:39,480 +بعدها قال ولو قال من في يده المال من الشريكين هو + +68 +00:09:39,480 --> 00:09:49,630 +له وقال الآخر هو مشترك أو قال بالعكس أي قال من في + +69 +00:09:49,630 --> 00:09:57,450 +يده المال هو مشترك وقال الآخر هو له، صدق صاحب اليد + +70 +00:09:57,450 --> 00:10:04,010 +بيمينه لأنها تدل على الملكية وقد ادعى صاحبها جميع + +71 +00:10:04,010 --> 00:10:12,310 +المال في المسألة الأولى ونصفه في الثانية، صورة + +72 +00:10:12,310 --> 00:10:21,000 +هذه لو مثلا نشأت خصومة بين الشريكين وكان + +73 +00:10:21,000 --> 00:10:32,020 +المال تحت يد أحدهما والآخر لا مال عنده فجاء مال لا + +74 +00:10:32,020 --> 00:10:43,760 +مال عنده فقال رد إلي نصيبي من الشركة فقال من كان + +75 +00:10:43,760 --> 00:10:50,200 +المال تحت يده لا مال لك عندي كنت قد أوفيتك إياه + +76 +00:10:50,200 --> 00:10:57,340 +على تمام، قال بلى فإني أملك نصف المال الذي بين يديك + +77 +00:10:57,340 --> 00:11:03,820 +قال أبدا هذا ليس صحيحا هذا المال كله له، فقال + +78 +00:11:03,820 --> 00:11:11,380 +الأول والله لأخاصمنك إلى القضاء فخاصمه إلى القضاء + +79 +00:11:12,180 --> 00:11:19,380 +برأي كنا بما يقضي القاضي أولا، القاضي يطالب هذا + +80 +00:11:19,380 --> 00:11:28,560 +المدعي بالبينة والبينة أهي بينة المال نصابها رجلان + +81 +00:11:28,560 --> 00:11:36,380 +من أهل الثقة والصدق والوفاء فإن لم يكن رجلان فرجل + +82 +00:11:36,380 --> 00:11:43,080 +وامرأتان، فرجل وامرأتان ممن ترضون من الشهداء أن تضل + +83 +00:11:43,080 --> 00:11:48,960 +إحداهما فتذكر إحداهما الأخرى فإذا أقام بينتان + +84 +00:11:48,960 --> 00:11:57,130 +رجلين أو رجلا وامرأتين يقضي له فإذا لم يقدم بينتان + +85 +00:11:57,130 --> 00:12:06,350 +فإن ... فإن المصدق هو صاحب وضع اليد، فإن المصدق هو صاحب + +86 +00:12:06,350 --> 00:12:13,930 +وضع اليد، ولعل ذكرت لكنا الحديث النبوي على رسول + +87 +00:12:13,930 --> 00:12:21,430 +الله الصلاة والسلام أن رجلا من اليمن كان له أرض + +88 +00:12:23,670 --> 00:12:36,130 +فرقه لرجل فقير فأقطعه حظا من أرضه من أجل أن ينتفع + +89 +00:12:36,130 --> 00:12:47,090 +بيها ويأخذ خراجها ومتى أرادها اليماني طلبها فردها + +90 +00:12:47,090 --> 00:12:57,120 +إليه الآخر، فبقى اليماني مستغنيا عن الأرض زمنا طويلا + +91 +00:12:57,120 --> 00:13:05,760 +فمات عليه الكبير وكبر عليه الصغير بمعنى بقيت + +92 +00:13:05,760 --> 00:13:11,160 +الأرض عند هذا الفقير يستصليحها ويستفيد من خراجها + +93 +00:13:11,160 --> 00:13:14,180 +عقدين + +94 +00:13:14,180 --> 00:13:20,600 +من الزمن، ثلاثة عقود، أربعة عقود فمات الكبير من الناس + +95 +00:13:20,600 --> 00:13:26,480 +وإيه ونشأ الصغير وهو لا يرى في الأرض إلا فلانا + +96 +00:13:26,480 --> 00:13:31,840 +إذا أراد أن يشتري خيارا أو شيئا من الخضر أو من + +97 +00:13:31,840 --> 00:13:37,400 +الفاكهة أو كذا وأتى تلك الأرض لم يجد فيها إلا + +98 +00:13:37,400 --> 00:13:44,360 +الرجل الرجل الذي إيه الذي يستصلحها لنفسه، واضح؟ + +99 +00:13:45,890 --> 00:13:51,150 +فجاء اليمني قال يا أخي رد إليّ أرضي فأنكرها عليه + +100 +00:13:51,150 --> 00:13:58,110 +وجحدها وقال ليس لك أرض عندي فلما تجادلا وتخاصما + +101 +00:13:58,110 --> 00:14:03,330 +وأصرا الرجل على جحد الأرض وإنكارها قال اليماني + +102 +00:14:03,330 --> 00:14:09,790 +والله لأخاص منك عند النبي صلى الله عليه وسلم فذكر + +103 +00:14:09,790 --> 00:14:15,590 +ذلك للنبي قال ألك بيّنة يعني تثبت صدق ما تقول قال + +104 +00:14:15,590 --> 00:14:23,110 +اليماني لا، قال إذا لك يمينه، قال يحلف وهو كذوب قال + +105 +00:14:23,110 --> 00:14:31,190 +ليس لك إلا هذا، ثم النبي صلى الله عليه وسلم رهبهما + +106 +00:14:31,190 --> 00:14:37,630 +وخوفهما من إيه؟ من عذابي يوم القيامة، فقال صلى + +107 +00:14:37,630 --> 00:14:44,930 +الله عليه وسلم إنكم تختصمون إليّ + +108 +00:14:45,990 --> 00:14:54,430 +وإن أحدكم ألحن بحجته من أخيه فأقضي له على نحو ما + +109 +00:14:54,430 --> 00:15:02,130 +أسمع، فمن اقتطعت له من حق أخيه شيئًا فإنما اقتطع له + +110 +00:15:02,130 --> 00:15:07,970 +قطعة من النار، استفاد العلماء من هذا الحديث فوائدة + +111 +00:15:07,970 --> 00:15:15,490 +أهمها وأشهرها أن الحكم في مثل هذه الخصومة لواضع + +112 +00:15:15,490 --> 00:15:21,970 +اليد، أن الحكم لواضع اليد، بمعنى لما كان المال عند + +113 +00:15:21,970 --> 00:15:29,590 +فلان وفلان واضع يده عليه يعني في محله أو في بيته + +114 +00:15:29,590 --> 00:15:40,430 +أو كذا فإن هذا يعد قرينة قوية ترجح صدقه لأن الأصل + +115 +00:15:40,430 --> 00:15:47,570 +في المؤمن رجحان صدقه، تقديم صدقه، والأصل في الكافر + +116 +00:15:47,570 --> 00:15:50,710 +تقديم كذبه، واضح الأمر؟ + +117 +00:15:53,590 --> 00:15:59,970 +إذا في هذه ... في هذه المسألة في صورتها القول ... + +118 +00:15:59,970 --> 00:16:07,530 +القول ما قاله ال ... ال ... الذي يوجد عنده المال + +119 +00:16:07,530 --> 00:16:20,530 +صاحب اليد على المال، واضح الكلام؟ بعدها قال و + +120 +00:16:20,530 --> 00:16:30,100 +لو قال صاحبها اقتسمنا وصار ما في يدي له، وقال الآخر + +121 +00:16:30,100 --> 00:16:41,410 +لا بل هو مشترك، صدق المنكر بيمينه، لو مثلا اقتسما + +122 +00:16:41,410 --> 00:16:48,490 +وصار ما في يدي له، وقال الآخر لا بل هو مشترك، قال + +123 +00:16:48,490 --> 00:16:55,590 +الإمام النووي صدق المنكر بيمينه لأن الأصل عدم + +124 +00:16:55,590 --> 00:17:03,090 +القسمة وإن اتدعى ... طبعا هذه صورة أخرى الآن الشركة + +125 +00:17:03,090 --> 00:17:10,130 +... الشركة لم تفسخ من قبلهما أو من قبل واحد منهما + +126 +00:17:10,130 --> 00:17:19,170 +بعده يعني أو لم يظهر فسخ الشركة ثم كان المال ... + +127 +00:17:19,170 --> 00:17:27,910 +كان المال عند أحدهما فقال كنا قد إيه فسخنا الشركة و + +128 +00:17:27,910 --> 00:17:34,570 +أخذ كل واحد منا نصيبه فهذا المال الذي بين يديه و + +129 +00:17:34,570 --> 00:17:41,450 +نصيبي وأنت يا فلان قد أخذت نصيب نفسك من الشركة و + +130 +00:17:41,450 --> 00:17:48,860 +انتهينا، هذا الرجل الأول ينبغي أن يقدّم بيّنة على + +131 +00:17:48,860 --> 00:17:55,180 +فسخ العقد وعلى إيه وعلى أن كل واحد منهم أخذ نصيبه + +132 +00:17:55,180 --> 00:18:00,560 +فإذا لم يقم ... لم يقم بيّنة لأن هو المدّعي والحالة + +133 +00:18:00,560 --> 00:18:11,620 +هذه، فإذا لم يقم بيّنة عندئذن القاضي يطالب الآخر + +134 +00:18:11,620 --> 00:18:19,400 +باليمين فإذا حلف عندئذن صدق بيمينه وكان المال + +135 +00:18:19,400 --> 00:18:28,460 +الموجود في يدي الأول وهو المدعي شركة + +136 +00:18:28,460 --> 00:18:36,200 +بينه وبين أخيه، واضح؟ ثم بعدها قال + +137 +00:18:45,560 --> 00:18:51,980 +وإن اتدعى كل منهم أنه ملك هذه الأغنام مثلا بالقسمة + +138 +00:18:51,980 --> 00:18:59,720 +وحلفا أو نكلاء أي امتنعا عن الحلف، جعل مشتركا + +139 +00:18:59,720 --> 00:19:06,200 +بينهما مرة أخرى، وإن اتدعى كل منهم، إذا كل منهم + +140 +00:19:06,200 --> 00:19:15,500 +مدعين كل منهم مدعين، وكانت الدعوى أن كل واحد منهم + +141 +00:19:15,500 --> 00:19:26,370 +ملك هذه الأغنام مثلا بالقسمة وحلف كل واحد منهما أن + +142 +00:19:26,370 --> 00:19:35,170 +هذه الأغنام ملك له أو امتنع كل منهم أن يحلف جعل + +143 +00:19:35,170 --> 00:19:43,410 +المال مشترك بينهما استصحابا لأصل الشركة استصحابا + +144 +00:19:43,410 --> 00:19:53,870 +لأصل الشركة وإلا فلو حلف أحدهم ونكل الآخر يقضى + +145 +00:19:53,870 --> 00:20:03,760 +بالأغنام لمن حلف لا لمن نكل ثم بعدها قال ولو + +146 +00:20:03,760 --> 00:20:11,180 +اشترى أحدهما شيئا وقال اشتريته للشركة أو قال + +147 +00:20:11,180 --> 00:20:19,450 +اشتريته لنفسي وكذبه الآخر بأن عكس ما قاله يعني في + +148 +00:20:19,450 --> 00:20:25,530 +المرة الأولى لما قال اشتريته للشركة فكذبه الآخر + +149 +00:20:25,530 --> 00:20:31,990 +فقال لا بل اشتريته لنفسك والصورة الثانية لو قال + +150 +00:20:31,990 --> 00:20:38,870 +اشتريته لنفسي فقال الآخر مكذبا له لا بل اشتريته + +151 +00:20:38,870 --> 00:20:51,250 +للشركة صدق المشتري طيب ليش؟ قال لأن الأولى .. لأن + +152 +00:20:51,250 --> 00:20:59,070 +الأولى هو المدعى وبيده المال ثم .. وهذا معطى مهم + +153 +00:20:59,070 --> 00:21:09,330 +ثم هو يخبر عن نفسه هو يخبر عن نفسه والآخر لا يوجد + +154 +00:21:09,330 --> 00:21:16,570 +عنده مال ثم هو يخبر عن أخيه ثم هو يخبر عن أخيه + +155 +00:21:17,470 --> 00:21:24,970 +أيهما أولى بالتصديق ذاك الذي يخبر عن نفسه أم الآخر + +156 +00:21:24,970 --> 00:21:33,050 +الذي يخبر عن غيرها الذي يخبر عن نفسه الذي يخبر عن + +157 +00:21:33,050 --> 00:21:40,370 +نفسه الآن يعني أمثل لكل حتى تبدو الصورة واضحة + +158 +00:21:40,370 --> 00:21:42,710 +افترض أننا نريد + +159 +00:21:48,280 --> 00:21:54,500 +أن نتثبت من إحدى كنا أنها هل نصرت رسول الله صلى + +160 +00:21:54,500 --> 00:22:03,360 +الله عليه وسلم في المهرجان الذي يعني حصل في مثلا + +161 +00:22:03,360 --> 00:22:10,560 +في المدرسة التي تعمل فذهبنا ذهب مجموعة مننا إلى + +162 +00:22:10,560 --> 00:22:16,520 +أختنا الفاضلة فقلنا يا هذه نريد أن نسألك هل أنتِ + +163 +00:22:16,520 --> 00:22:21,820 +نصرتِ رسول الله صلى الله عليه وسلم وذدّتِ عنه + +164 +00:22:21,820 --> 00:22:32,120 +ودافعتِ يعني عنه بسبب هذا الفيلم الذي يعني نشره + +165 +00:22:32,120 --> 00:22:36,680 +الكفار في حق النبي صلى الله عليه وسلم هل شاركتِ في + +166 +00:22:36,680 --> 00:22:42,400 +المهرجان الذي كان في مدرستك التي تعملين فيها؟ فقالت نعم + +167 +00:22:42,400 --> 00:22:48,280 +شاركت بإيه؟ في الفقرة إيه؟ التي الفقرة الثانية منه و + +168 +00:22:48,280 --> 00:22:57,640 +كانت بعنوان كذا وكذا ثم لما خرجنا وجدنا مثلا مدرسة + +169 +00:22:57,640 --> 00:23:05,260 +تعمل في المدرسة نفسها فقلنا لها نريد أن نسألك هل + +170 +00:23:05,260 --> 00:23:13,140 +يعني الأستاذة فلانة شاركت في المهرجان الذي أنشئ في + +171 +00:23:13,140 --> 00:23:18,500 +مدرسة كذا الموقرة للذود عن النبي صلى الله عليه + +172 +00:23:18,500 --> 00:23:28,590 +وسلم فقالت لا لم تشارك برأيكم أيهما أولى بالتصديق + +173 +00:23:28,590 --> 00:23:36,830 +عندنا؟ تلك التي أخبرت عن نفسها أم الأخرى التي + +174 +00:23:36,830 --> 00:23:43,270 +أخبرت عنها، أي عن غيرها التي أخبرت عن نفسها أولى + +175 +00:23:43,270 --> 00:23:48,470 +بالتصديق، مادمنا .. مادمنا لا نملك قرينة أو دليل + +176 +00:23:48,960 --> 00:23:55,340 +لإيه؟ لترجيح إحداهما؟ وهذه صادقة وهذه صادقة الأولى + +177 +00:23:55,340 --> 00:24:01,860 +أن نقدمها التي تتحدث عن نفسها ليش؟ لأن الأخرى ربما + +178 +00:24:01,860 --> 00:24:08,620 +خفية عليها الأمر ربما شبه عليها أن التي نصرت هي + +179 +00:24:08,620 --> 00:24:15,360 +يعني فلانة تشبهها وإيه؟ تكون قريبة لها في الصفات، + +180 +00:24:15,360 --> 00:24:19,620 +في إيه؟ في الحجم، في الصوت، في إلا غير ذلك، أي + +181 +00:24:19,620 --> 00:24:28,700 +نعم، إذا لكن المصدقة لابد أن تعضد .. أن تعضد ذلك + +182 +00:24:28,700 --> 00:24:37,060 +بيمينها نعم لأنه طبعا هنا لأنه أعرف بقصده وسواء + +183 +00:24:37,060 --> 00:24:42,080 +ادعى أنه صرح بالشركة أو نواها والغالب أن الأول + +184 +00:24:42,080 --> 00:24:49,160 +يقع عند ظهور الخسران والثاني عند ظهور الربح يعني + +185 +00:24:49,160 --> 00:24:55,160 +نشكر الله سبحانه الذي وفقنا وأعاننا فأتممنا + +186 +00:24:55,160 --> 00:25:02,880 +الحديث عن كتاب الشركة الآن نتحدث عن كتاب جديد + +187 +00:25:02,880 --> 00:25:10,000 +أيضا يخص المعاملات الشراية وهو كتاب الحجر كتاب + +188 +00:25:10,000 --> 00:25:11,380 +الحجر + +189 +00:25:13,300 --> 00:25:18,840 +نريد أولا أن نتعرف على الحجر من جهة معناه في اللغة + +190 +00:25:18,840 --> 00:25:28,340 +والاصطلاح ثم نتحدث عن أنواعه وعن دليل مشروعيته ثم + +191 +00:25:28,340 --> 00:25:36,880 +إيه؟ ننضي إن شاء الله تعالى الحجر له معنى يعني معنى + +192 +00:25:36,880 --> 00:25:42,900 +في اللغة ومعنى في الاصطلاح معناه في اللغة يأتي + +193 +00:25:42,900 --> 00:25:52,200 +بمعنى المنع والتضييق يقال حجر القاضي + +194 +00:25:52,200 --> 00:26:03,220 +على فلان حجرا إذا منعه من التصرف في المال والحجر + +195 +00:26:03,220 --> 00:26:11,920 +في الاصطلاح عرفه الشافعية أو تحديدا عرف الشافعية + +196 +00:26:11,920 --> 00:26:15,060 +الحجرة + +197 +00:26:15,060 --> 00:26:21,360 +بأنه المنع من التصرفات المالية المنع من التصرفات + +198 +00:26:21,360 --> 00:26:28,660 +المالية سواء كان غرضه مصلحة المحجور عليه أو كان + +199 +00:26:28,660 --> 00:26:34,560 +غرضه مصلحة الغير وللحجر أسباب + +200 +00:26:39,070 --> 00:26:47,490 +بعض أسباب الحجر محل اتفاق نعم الحجر في اللغة بمعنى + +201 +00:26:47,490 --> 00:26:56,570 +المنع والتضييق يقال حجر القاضي على فلان إذا إيه؟ + +202 +00:26:56,570 --> 00:27:04,790 +إذا منعه من التصرف في المال لسفهه والحجر في + +203 +00:27:04,790 --> 00:27:11,760 +الاصطلاح عرفه الشافعية بأنه المنع من التصرفات + +204 +00:27:11,760 --> 00:27:21,520 +المالية لسبب من الأسباب وله أسباب ثمّة + +205 +00:27:21,520 --> 00:27:28,320 +أسباب للحجر هي محل اتفاق عند أهل العلم وهي ثلاثة + +206 +00:27:28,320 --> 00:27:37,490 +أسباب الصغر والجنون والرق الصغر والجنون والرق هذه + +207 +00:27:37,490 --> 00:27:45,370 +أسباب قد اتفق عليها العلماء لم يختلفوا فيها وهناك + +208 +00:27:45,370 --> 00:27:53,570 +أسباب أخرى هي موضع اختلاف لم يتفقوا عليها وهي + +209 +00:27:53,570 --> 00:28:03,980 +السفه والدين المستغرق لمال صاحبه والمُرض المتصل + +210 +00:28:03,980 --> 00:28:13,040 +بالموت والعلماء + +211 +00:28:13,040 --> 00:28:22,900 +ذكروا تقسيما آخر للحجر من حيث غرضه فقسموه من حيث + +212 +00:28:22,900 --> 00:28:31,650 +غرضه إلى قسمين الأول حجر على الإنسان لحق نفسه حجر + +213 +00:28:31,650 --> 00:28:38,390 +على الإنسان لحق نفسه وهذا النوع لا يعد من الأنواع + +214 +00:28:38,390 --> 00:28:50,330 +الثلاثة التي ذكرناها في .. في المتفق عليه وهي + +215 +00:28:50,330 --> 00:29:02,180 +الصغر والجنون وليس الرق هنا لأن الرق يحجروا على + +216 +00:29:02,180 --> 00:29:11,360 +الرقيق لا لمصلحة نفسه بل لمصلحة غيره ولكن الصغير + +217 +00:29:13,160 --> 00:29:20,360 +والسفيه والمجنون الصغير والسفيه والمجنون طبعا وإن + +218 +00:29:20,360 --> 00:29:27,140 +كان الصغير سفيها لكن السفيه هنا يقصد أو يذكر ويراد + +219 +00:29:27,140 --> 00:29:35,360 +منه من بلغ عقلا ثم طرأ عليه السفه كأن ضعف عقله + +220 +00:29:35,360 --> 00:29:45,480 +بسبب من الأسباب كأن مثلا تعرض إلى حادث حسّي فأثر على + +221 +00:29:45,480 --> 00:29:55,120 +دماغه أو مثلا ابتلي بأحزان أثرت على دماغه أو ابتلي + +222 +00:29:55,120 --> 00:29:59,860 +بمرض فأثر + +223 +00:29:59,860 --> 00:30:06,880 +على دماغه فبات لا يحسن التصرف في المال إحسان + +224 +00:30:06,880 --> 00:30:13,650 +العقلاء وهذا قد حصل زمن النبي صلى الله عليه وسلم + +225 +00:30:13,650 --> 00:30:21,290 +فإن رجلا من الصحابة شُجّ في رأسه أصابته قَامَة والقَامَة + +226 +00:30:21,290 --> 00:30:27,110 +اسم شجة عميقة + +227 +00:30:27,110 --> 00:30:34,390 +تؤثر على الدماغ فبعد أن كان هذا تاجرا فَحَلا بات بعد + +228 +00:30:34,390 --> 00:30:41,200 +الإصابة كل ما باع خسر فَضاق أهله فشكوه إلى النبي وفي + +229 +00:30:41,200 --> 00:30:47,920 +رواية فضاق هو فأتى النبي صلى الله عليه وسلم يشكو + +230 +00:30:47,920 --> 00:30:54,700 +إليه ما يلقى فقال يا رسول الله كل ما بعته خسرته + +231 +00:30:54,700 --> 00:31:01,180 +فقال لا تبيع قال لا أقدره لا أستطيع قال إذا إذا + +232 +00:31:01,180 --> 00:31:08,360 +بعته فقل لا خُلُّابة ولي الخيار ثلاثة أيام يعني إذا + +233 +00:31:08,360 --> 00:31:15,300 +بعت يا هذا فاشترط لنفسك خيار الشرط ثلاثة أيام حتى + +234 +00:31:15,300 --> 00:31:22,140 +تمنح نفسك فرصة أن تعرض المتاع الـ الذي رغبت في + +235 +00:31:22,140 --> 00:31:28,080 +شرائه أن تعرضه على أصحاب الخبرة أو على أصحاب + +236 +00:31:28,080 --> 00:31:35,460 +التخصص فإذا نصحوا بشرائه بما بذلت من ثمن امضِ وإلا + +237 +00:31:35,460 --> 00:31:44,520 +فمن حقك شرعا وقانونا أن ترده ما دمت إيه؟ ما دمت ضمن + +238 +00:31:44,520 --> 00:31:51,320 +الأيام الثلاثة فإذا مضت ولم تفعل انقلب العقد من + +239 +00:31:51,320 --> 00:32:00,460 +الجواز إلى اللزوم أي نعم بعدها + +240 +00:32:00,460 --> 00:32:04,280 +طبعا قال + +241 +00:32:04,280 --> 00:32:09,540 +الإمام النووي رحمه الله تعالى منه + +242 +00:32:10,890 --> 00:32:19,330 +حجر المفلس لحق الغرماء منه أي من الحجر حجر المفلس + +243 +00:32:19,330 --> 00:32:29,210 +لحَقِّ الغرماء حتى نبيّن هذه الجملة الموجزة نريد أن + +244 +00:32:29,210 --> 00:32:38,090 +نذكر بأن للحجر أنواع نوع + +245 +00:32:38,090 --> 00:32:39,070 +من جهة + +246 +00:32:41,770 --> 00:32:52,250 +مصلحة المحجور عليه ونوع آخر من جهة مراعاة مصلحة + +247 +00:32:52,250 --> 00:32:58,880 +الغير بدأ الإمام رحمه الله بذكر الثاني، لا بذكر + +248 +00:32:58,880 --> 00:33:06,760 +الأول فإيه؟ فبدأ بإيه؟ بأنواع أو بأفراد النوع + +249 +00:33:06,760 --> 00:33:12,980 +الأول من أنواع الحجر وإيه؟ وهم المحجورون أو + +250 +00:33:12,980 --> 00:33:19,660 +المحجور عليهم لمصلحة غيرهم الذي يحجر عليهم لمصلحة + +251 +00:33:19,660 --> 00:33:29,120 +غيرهم ولذلك قال منه هنا تَبَعُضيّة من تَبَعُضيّة والهاء + +252 +00:33:29,120 --> 00:33:37,720 +منه هاء الضمير عائدة على أيه؟ على الحجر قال من + +253 +00:33:37,720 --> 00:33:48,340 +أنواع الحجر الحجر الحجر لمصلحة الغير وهو أنواع + +254 +00:33:50,820 --> 00:34:01,240 +حجر المفلس لحق الغرماء هذا أول نوع من الأنواع التي + +255 +00:34:01,240 --> 00:34:07,560 +يحجر عليها لمصلحة من؟ لمصلحة غيرهم قال حجر المفلس + +256 +00:34:07,560 --> 00:34:16,420 +لحَقِّ الغرماء حجر المفلس لحَقِّ الغرماء طبعا هذا يدعونا + +257 +00:34:16,420 --> 00:34:25,140 +أن نتحدث عن إيه؟ عن المفلس المفلس هو الذي لحقته + +258 +00:34:25,140 --> 00:34:32,830 +ديون وقد استغرقت ما يملك من مال سواء كان المال + +259 +00:34:32,830 --> 00:34:40,550 +الذي يملكه منقولا أو ثابتا كالعقار كمان مرة متى + +260 +00:34:40,550 --> 00:34:45,650 +يكون المرء مفلسا نسأل الله السلامة والعافية يكون + +261 +00:34:45,650 --> 00:34:51,850 +مفلسا إذا لحقته ديون عظيمة قد استغرقت ما يملك من + +262 +00:34:51,850 --> 00:35:01,500 +مال من مال ثابت كالعقار والأرض أو منقول كاذهب + +263 +00:35:01,500 --> 00:35:06,600 +الفضة الشواكل الدنانير الأردنية أي عملة من العملات + +264 +00:35:06,600 --> 00:35:12,760 +إضافة إلى الثياب إلى أثاث البيت هذا كله منقول لأنه + +265 +00:35:12,760 --> 00:35:19,620 +ينقل من مكان إلى مكان يعني سمي منقولا لأنه ينقل حيث + +266 +00:35:19,620 --> 00:35:26,240 +يريده الإنسان لكن الثابت لا يمكن نقله كدار أو كأرض + +267 +00:35:26,240 --> 00:35:31,960 +فإذا + +268 +00:35:31,960 --> 00:35:41,120 +أفلس المرء إذا أفلس المرء ولإيه؟ وللناس في ذمته + +269 +00:35:41,120 --> 00:35:50,690 +دين فإن القضاء يحجر على تصرفاته المالية مراعاة + +270 +00:35:50,690 --> 00:35:58,370 +لمصلحة أصحاب المال مراعاة لمصلحة أصحاب المال ولذلك + +271 +00:35:58,370 --> 00:36:05,330 +قال المفلس اسم فاعل من الإفلاس يقول أفلس الرجل إذا + +272 +00:36:05,330 --> 00:36:12,170 +لم يبقى له مال كأنما صارت دراهمه فلوسا أو صار حيث + +273 +00:36:12,170 --> 00:36:19,580 +يقول ليس معه فلس وقالوا سمي مفلسا لأنه صار ذا فلوس + +274 +00:36:19,580 --> 00:36:28,380 +بعد أن كان ذا دراهم ودنانير والمفلس + +275 +00:36:28,380 --> 00:36:36,860 +في الشرعي من يزيد دينه على موجوده أو من كان دينه + +276 +00:36:36,860 --> 00:36:41,120 +أكثر من ماله وخرجه أكثر من دخله + +277 +00:36:43,700 --> 00:36:52,020 +والغرماء هنا جمع غريم، والغريم من ألفاظ الأضداد، + +278 +00:36:52,020 --> 00:36:56,940 +يعني الذي له معنيان، + +279 +00:36:56,940 --> 00:37:05,920 +ومعنياه متضادان، متناقضان الغريم له معنيان متناقضان + +280 +00:37:05,920 --> 00:37:13,120 +أحدهما أشهر من الآخر أما معناه الأشهر فيذكر الغريم + +281 +00:37:13,120 --> 00:37:23,990 +ويراد منه المدينة، يذكروا الغريم، ويراد منه المدين، + +282 +00:37:23,990 --> 00:37:32,330 +يعني الذي شغلت ذمته بمال لغيره، بمال لغيره + +283 +00:37:35,810 --> 00:37:42,690 +ويذكر أحيانا يذكر الغريم أحيانا ويراد منه الدائن + +284 +00:37:42,690 --> 00:37:51,690 +المحسن الذي أقرض أخاه أو أدانه يعني ليفرج كربته + +285 +00:37:51,690 --> 00:37:57,170 +ويقيل عثرته واضح الكلام؟ إذا أيه المعنى يعني + +286 +00:37:57,170 --> 00:38:02,440 +أشهره؟ المدين، الغريم هو المدين والغُرماء هم + +287 +00:38:02,440 --> 00:38:13,060 +المدينون، أي نعم ثم بعد أن ذكر هذا قال والحاصل أن + +288 +00:38:14,360 --> 00:38:20,140 +أول نوع من أنواع الحجر لمصلحة الغير الحجر على + +289 +00:38:20,140 --> 00:38:28,820 +المفلس أي منعه من التصرف في ماله صونا لحق أصحاب + +290 +00:38:28,820 --> 00:38:36,120 +الدين عليه أصحاب المال، النوع الثاني الراهن للمرتهن + +291 +00:38:36,120 --> 00:38:42,980 +الراهن للمرتهن وقبل الحديث عن معنى الراهن والمرتهن + +292 +00:38:42,980 --> 00:38:50,300 +يحسن أن نتحدث عن معنى الرهن، الرهن ما وضع عند + +293 +00:38:50,300 --> 00:38:57,860 +الدائن لينوب مناب ما أخذ منه، يمكن أن يقال فيه هو + +294 +00:38:57,860 --> 00:39:09,040 +حبس شيء مالي بحق يمكن استفاءه منه، أبسط هذا الرهن + +295 +00:39:09,040 --> 00:39:15,840 +يا بناتي الطيبات، موضوعه + +296 +00:39:15,840 --> 00:39:21,700 +عبارة عن عن عين، عين + +297 +00:39:24,410 --> 00:39:33,090 +يودعها أحد الناس لتكون.. لتكون وثيقة عند غيره في + +298 +00:39:33,090 --> 00:39:40,310 +مقابل مصلحة عند الآخر، يعني.. والمصلحة غالبا ما + +299 +00:39:40,310 --> 00:39:46,890 +تكون إيه؟ ما تكون قرضا أو دينا، أزيد الأمر بيانا + +300 +00:39:46,890 --> 00:39:57,630 +إذا مثلا أراد أحد الناس أن يستدين من آخره، فاشترط + +301 +00:39:57,630 --> 00:40:09,450 +عليه الآخر أن يضع عنده عينا تعد وثيقة، بحيث إذا جاء + +302 +00:40:09,450 --> 00:40:19,720 +أجل الدين ولم يوفيه المدين، يسلط الدائن على هذه + +303 +00:40:19,720 --> 00:40:27,700 +العين، فباعها واستوفى منها حقه، هذا هو موضوع الرهن + +304 +00:40:27,700 --> 00:40:36,720 +طبعا أحيانا يكون هذا برغبة من الدائن على صاحب + +305 +00:40:36,720 --> 00:40:45,940 +المال الذي نطلق عليه لفظ المرتهن، وأحيانا.. أحيانا + +306 +00:40:45,940 --> 00:40:54,420 +يكون هذا بطلب من المدين الذي يطلق عليه اسم الراهن + +307 +00:40:54,420 --> 00:41:00,600 +أحيانا مثلا الراهن نفسه، يعني المدين هو خجلان، يطلب + +308 +00:41:00,600 --> 00:41:07,480 +من إيه؟ من صديقه، فبيأخذوا + +309 +00:41:07,480 --> 00:41:13,200 +مثلا قطعة ذهبية عزيزة على قلبه، لا يريد أن يبيعها، و + +310 +00:41:13,200 --> 00:41:18,900 +يأتي صديقه يقول له يا أخي احفظ هذا.. هذه القطعة + +311 +00:41:18,900 --> 00:41:24,420 +الذهبية عندك و أعطني الألف دينار فإنّي بحاجة لهم + +312 +00:41:24,420 --> 00:41:33,390 +لتحقيق مصلحة ما، فيقبل الآخر فيعطيه ألفين، ويحتجز + +313 +00:41:33,390 --> 00:41:39,310 +عنده يحبس عنده العين القطعة الذهبية، لتكون وثيقة + +314 +00:41:39,310 --> 00:41:46,040 +ثانية، حتى إذا جاء الأجل ولم يأتي الرجل، إما أن تطيب + +315 +00:41:46,040 --> 00:41:53,120 +نفسه المرتهن بأن ينظره إلى حين ييسر، وإذا أراد + +316 +00:41:53,120 --> 00:42:00,100 +المشاحّة، جاز له شرعا وقضاء أن يبيعها ليستوفي منها حق + +317 +00:42:00,100 --> 00:42:05,960 +نفسه فقط، فإذا زاد ردّ الزيادة وإذا نقصت تسلط + +318 +00:42:05,960 --> 00:42:14,150 +بالنقصان على إيه؟ على صاحبه.. إذا ال.. طيب الراهن + +319 +00:42:14,150 --> 00:42:22,850 +..الراهن هو الراغب بالقرض وهو صاحب العين المرهونة + +320 +00:42:22,850 --> 00:42:31,810 +والمرتهن هو صاحب المال الذي يريد أن يبذله لإيه؟ + +321 +00:42:31,810 --> 00:42:39,870 +للراهن، والذي يحتجزه عند نفسه العين المرهونة كوثيقة + +322 +00:42:39,870 --> 00:42:46,870 +ليأمن بها على حق نفسه، والله تبارك وتعالى أعلم، + +323 +00:42:46,870 --> 00:42:48,850 +والحمد لله رب العالمين diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/rpnUmXUKuLA_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/rpnUmXUKuLA_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..fccdf974f065b585f16dc7ee73f11cb10913ce24 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/rpnUmXUKuLA_postprocess.srt @@ -0,0 +1,1292 @@ +1 +00:00:21,110 --> 00:00:27,290 +بسم الله الرحمن الرحيم إن الحمد لله نحمده و + +2 +00:00:27,290 --> 00:00:32,650 +نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا و + +3 +00:00:32,650 --> 00:00:39,010 +سيئات أعمالنا من يهديه الله فلا مضل له و من يضل + +4 +00:00:39,010 --> 00:00:45,150 +فلا هادي له و أشهد أن لا إله إلا الله وحده لا شريك + +5 +00:00:45,150 --> 00:00:54,240 +له و أشهد أن محمدا عبده و رسوله و بعدهنتابع ما بقى + +6 +00:00:54,240 --> 00:01:00,300 +من أحكام شركة العنان يقول الإمام النووي رحمه الله + +7 +00:01:00,300 --> 00:01:08,280 +تعالى في كتابه منهاج الطالبين ويد الشريك يد أمانة + +8 +00:01:08,280 --> 00:01:19,240 +ويد الشريك يد أمانة فيقبل قوله في الرد والخسران + +9 +00:01:19,240 --> 00:01:19,980 +والتلف + +10 +00:01:25,270 --> 00:01:36,230 +معنى هذا أن يدى الشريك أو أن كل من الشركاء موضع + +11 +00:01:36,230 --> 00:01:43,310 +أمانة وثقة وذلك هو + +12 +00:01:43,310 --> 00:01:51,890 +الداعي الرئيسالذي دعى كل واحد منهما أن يرتضي الآخر + +13 +00:01:51,890 --> 00:02:00,550 +شريكا له في ماله وتجارته فلو لم تكن الثقة بينهما + +14 +00:02:00,550 --> 00:02:12,890 +لما صارا إلى الشركة ولما أمن كل واحد منهما + +15 +00:02:12,890 --> 00:02:18,490 +أن يكون ماله عند الآخرأو أن يكون جزء من ماله عند + +16 +00:02:18,490 --> 00:02:29,510 +الآخر من هذا نستفيد أن يد الشريك يد أمانة وليست يد + +17 +00:02:29,510 --> 00:02:42,010 +ضمان يد الشريك يد أمانة وليست يد ضمان معنى هذا أن + +18 +00:02:42,010 --> 00:02:53,740 +الشريكإذا أخذ حفظا من مال الشركة ليتجر به ثم جاءنا + +19 +00:02:53,740 --> 00:03:03,560 +فأخبر أنه ربح كذا وكذا صدقناه لأنه .. لأنه رجل ثقة + +20 +00:03:03,560 --> 00:03:08,640 +عدل غير + +21 +00:03:08,640 --> 00:03:16,070 +مشكوك فيه ولو جاءنا فقاللم أربح ولم أخسر كذلك + +22 +00:03:16,070 --> 00:03:24,570 +صدقنا و لو قال مثلا ضللت بضاعتي أو غصبت مني بضاعتي + +23 +00:03:24,570 --> 00:03:33,630 +ولم أدري من غصبها أو عطبت و تلفت .. تلفت بضاعتي + +24 +00:03:33,630 --> 00:03:44,550 +فهو موضع ثقة لكن مع شيء من التفصيلصاحبنا رحمه الله + +25 +00:03:44,550 --> 00:03:51,930 +يقول ويد الشريك يد أمانة قياسا على يد المودعي وعلى + +26 +00:03:51,930 --> 00:04:01,270 +يد الوكيل الآن لو أرادت إحدى كنة أن تسافر مثلا + +27 +00:04:01,270 --> 00:04:09,030 +فوضعت يعني مالها وذهبها عند + +28 +00:04:11,690 --> 00:04:19,870 +صديقة لها قالت يعني إذا لي أن أودع هذا المال عندك + +29 +00:04:19,870 --> 00:04:32,830 +مدة يعني سفري إلى العمرتي وأوبتي فقابلت ثم لما + +30 +00:04:32,830 --> 00:04:38,630 +عادت طلبت المال ف + +31 +00:04:42,810 --> 00:04:51,030 +هذه السيدة المودع عندها المال يدها في الشرع يد + +32 +00:04:51,030 --> 00:04:59,310 +أمانة ولذلك هي مصدقة في ما تقول فإن قالت مثلا + +33 +00:04:59,310 --> 00:05:09,070 +احترق البيت بما فيه من أثاث ومال ومن جملة هذا ما + +34 +00:05:09,070 --> 00:05:18,860 +بذلتي من مالفإذا كان هذا مما يستفيد ويشتهر أو مما + +35 +00:05:18,860 --> 00:05:27,380 +استفيد أمره واشتهر فهي مصدقة دون أن نسألها ببينة + +36 +00:05:27,380 --> 00:05:36,040 +ودون أن نطلب منها يمينا لكن إذا لم .. لم يستفد + +37 +00:05:36,040 --> 00:05:38,920 +خبره الحريق + +38 +00:05:41,870 --> 00:05:48,770 +وإن رأينا بعض أماراته فإننا نقول أنت موضع ثقة + +39 +00:05:48,770 --> 00:05:57,170 +عندنا لكن ينبغي أن تؤيدي هذا بيمينك فإذا حلفت لا + +40 +00:05:57,170 --> 00:06:04,430 +تضمن هذا المال بل يقع ضمانه على من تملكه إذا + +41 +00:06:04,430 --> 00:06:13,340 +العلماء لما قالوا إن يد الشريك يد أمانةفإنهم قاسوا + +42 +00:06:13,340 --> 00:06:21,620 +هذا على يد المودعي عنده وكذلك على يد الوكيل قال + +43 +00:06:21,620 --> 00:06:27,660 +فيقبل قوله في الرد في رد نصيب الشريك يعني لو مثلا + +44 +00:06:27,660 --> 00:06:34,720 +جاء الشريك فقال رد إلي متاعي فقال الآخر لقد رددته + +45 +00:06:34,720 --> 00:06:46,420 +إليك فإذا قال المدعي لم ترده إلي وكان يملك بينة و + +46 +00:06:46,420 --> 00:06:54,490 +أظهرها يقضى له وإذا لم يكن يملك بينة عندئذيد + +47 +00:06:54,490 --> 00:07:00,470 +الشريك يد أمانة وهو ثقة مصدق فيما يقول لا نملك + +48 +00:07:00,470 --> 00:07:08,370 +عليه أكثر من أن يعطينا يعني يمينا فإذا حلف يمينا + +49 +00:07:08,370 --> 00:07:17,440 +انتهت الخصومة ثم بعدها قال وفي الخسران والتلفيوهذا + +50 +00:07:17,440 --> 00:07:23,800 +فيه شيء من التفصيل فإذا اتدعى الخسارة أو التلف + +51 +00:07:23,800 --> 00:07:33,700 +بسبب خفي مثلا كسرقة أو غصب ولم نقف على آثاره + +52 +00:07:36,060 --> 00:07:44,160 +فعند إذن نقبل يده لكن مؤيدا + +53 +00:07:44,160 --> 00:07:50,480 +ذلك باليمين يعني لابد أن يحلف فإذا حلف يعني انتهت + +54 +00:07:50,480 --> 00:07:58,400 +الخصومة فإن اتدعى التلف بسبب ظاهر فينظره فإن كان + +55 +00:07:58,400 --> 00:08:01,900 +هذا السبب الظاهر مستفيدا + +56 +00:08:05,170 --> 00:08:13,640 +يعني بمعنى مشتهرا ممتشرا في الناس استفادةيعني في + +57 +00:08:13,640 --> 00:08:19,880 +ذهمائهم كما لو مثلا احترقت داره فتناقلت وسائل + +58 +00:08:19,880 --> 00:08:26,240 +الإعلان بأن دار فلان بن فلان قد احترقت وفيها كذا + +59 +00:08:26,240 --> 00:08:32,900 +أو إن مخازنه التجارية قد احترقت وإيه وادرمت فيها + +60 +00:08:32,900 --> 00:08:41,110 +النيران حتى أعطبتها عن آخرها فهذا حقيقة أكبر دليلو + +61 +00:08:41,110 --> 00:08:48,830 +اكبر قرينة تدل على صدقه فعند اذا نقبل هذا من غير + +62 +00:08:48,830 --> 00:08:56,490 +ان .. من غير ان نطلب منه يمينا لكن اذا اتدعى + +63 +00:08:56,490 --> 00:09:06,380 +الخسارة و اتدعى تلف المالبسبب ظاهر كغرق أو احتراق + +64 +00:09:06,380 --> 00:09:14,600 +أو كذا ولم يستفد خبر ذلك لم يشتهر خبر ذلك عندئذ + +65 +00:09:14,600 --> 00:09:23,860 +لابد أن يؤيد كلامه باليمين فإذا حلفصدق بيمينه لما + +66 +00:09:23,860 --> 00:09:31,160 +أسلفنا من أن يده .. يده أمانة وليست يد ضمان ثم + +67 +00:09:31,160 --> 00:09:39,480 +بعدها قال و لو قال من في يده المال من الشريكين هو + +68 +00:09:39,480 --> 00:09:49,630 +ليه و قال الآخر هو مشترك أو قال بالعكسأي قال من في + +69 +00:09:49,630 --> 00:09:57,450 +يده المال هو مشترك وقال الآخر هو ليه صدق صاحب اليد + +70 +00:09:57,450 --> 00:10:04,010 +بيمينه لأنها تدل على الملكة وقد ادعى صاحبها جميع + +71 +00:10:04,010 --> 00:10:12,310 +المال في المسألة الأولى ونصفه في الثانية صورة + +72 +00:10:12,310 --> 00:10:21,000 +هذهلو مثلا نشأت خصومة بين الشريكين وكان + +73 +00:10:21,000 --> 00:10:32,020 +المال تحت يد أحدهما والآخر لا مال عنده فجاء مال لا + +74 +00:10:32,020 --> 00:10:43,760 +مال عنده فقال رد إلي نصيبي من الشركة فقالمن كان + +75 +00:10:43,760 --> 00:10:50,200 +المال تحت يده لا مال لك عندي كنت قد أوفيتك إياه + +76 +00:10:50,200 --> 00:10:57,340 +على تمام قال بلى فإني أملك نصف المال الذي بين يديك + +77 +00:10:57,340 --> 00:11:03,820 +قال أبدا هذا ليس صحيحا هذا المال كله ليه فقال + +78 +00:11:03,820 --> 00:11:11,380 +الأول والله لأخاصمنك إلى القضاء فخاصمه إلى القضاء + +79 +00:11:12,180 --> 00:11:19,380 +برأي كنا بما يقضي القاضي أولا القاضي يطالب هذا + +80 +00:11:19,380 --> 00:11:28,560 +المدعي بالبينة والبينةأه بينة المال نصابها رجلان + +81 +00:11:28,560 --> 00:11:36,380 +من أهل الثقة والصدق والوفاء فإن لم يكن رجلان فرجل + +82 +00:11:36,380 --> 00:11:43,080 +وامرأتان فرجل وامرأتان ممن ترضون من الشهداء أن تضل + +83 +00:11:43,080 --> 00:11:48,960 +إحداهما فتذكر إحداهما الأخرى فإذا أقام بينتان + +84 +00:11:48,960 --> 00:11:57,130 +رجلين أو رجلا وامرأتينقضي له فإذا لم يقدم بينتان + +85 +00:11:57,130 --> 00:12:06,350 +فإن فإن المصدق هو صاحب وضع اليد فإن المصدق هو صاحب + +86 +00:12:06,350 --> 00:12:13,930 +وضع اليد ولعل ذكرت لكنا الحديث النبوي على رسول + +87 +00:12:13,930 --> 00:12:21,430 +الله الصلاة والسلام أن رجلا من اليمن كان له أرض + +88 +00:12:23,670 --> 00:12:36,130 +فرقه لرجل فقير فأقطعه حظا من أرضه من أجل أن ينتفع + +89 +00:12:36,130 --> 00:12:47,090 +بيها ويأخذ خراجها ومتى أرادها اليماني طلبها فردها + +90 +00:12:47,090 --> 00:12:57,120 +اليه الآخرفبقى اليماني مستغنيا عن الأرض زمنا طويلا + +91 +00:12:57,120 --> 00:13:05,760 +فمات عليه الكبير و كبر عليه الصغير بمعنى بقيت + +92 +00:13:05,760 --> 00:13:11,160 +الأرض عند هذا الفقير يستصليحها ويستفيد من خراجها + +93 +00:13:11,160 --> 00:13:14,180 +عقدين + +94 +00:13:14,180 --> 00:13:20,600 +من الزمن ثلاثة عقود اربعة عقود فماتالكبير من الناس + +95 +00:13:20,600 --> 00:13:26,480 +و إيه و نشأ الصغير وهو لا يرا في الأرض إلا فلانا + +96 +00:13:26,480 --> 00:13:31,840 +إذا أراد أن يشتري خيارا أو شيئا من الخضر أو من + +97 +00:13:31,840 --> 00:13:37,400 +الفاكهة أو كذا و أتى تلك الأرض لم يجد فيها إلا + +98 +00:13:37,400 --> 00:13:44,360 +الرجل الرجل الذي إيه الذي يستصليحها لنفسه واضح؟ + +99 +00:13:45,890 --> 00:13:51,150 +فجاء اليمني قال يا أخي رد إلي أرضي فأنكرها عليه + +100 +00:13:51,150 --> 00:13:58,110 +وجحدها وقال ليس لك أرض عنديفلمّا تجادلا وتخاصما + +101 +00:13:58,110 --> 00:14:03,330 +وأصرا الرجل على جحد الأرض وإنكارها قال اليماني + +102 +00:14:03,330 --> 00:14:09,790 +والله لأخاص منك عند النبي صلى الله عليه وسلم فذكر + +103 +00:14:09,790 --> 00:14:15,590 +ذلك للنبي قال ألك بيينة يعني تثبت صدق ما تقول قال + +104 +00:14:15,590 --> 00:14:23,110 +اليماني لا قال إذا لك يمينهقال يحلف وهو كذوب قال + +105 +00:14:23,110 --> 00:14:31,190 +ليس لك إلا هذا ثم النبي صلى الله عليه وسلم رهبهما + +106 +00:14:31,190 --> 00:14:37,630 +وخوفهما من إيه؟ من أعذابي يوم القيامة فقال صلى + +107 +00:14:37,630 --> 00:14:44,930 +الله عليه وسلم إنكم تختصمون إليّ + +108 +00:14:45,990 --> 00:14:54,430 +وإن أحدكم ألحن بحجته من أخيه فأقضي له على نحو ما + +109 +00:14:54,430 --> 00:15:02,130 +أسمع فمن اقتطعت له من حق أخيه شيئًا فإنما اقتطع له + +110 +00:15:02,130 --> 00:15:07,970 +قطعة من الناراستفاد العلماء من هذا الحديث فوائدة + +111 +00:15:07,970 --> 00:15:15,490 +أهمها وأشهرها أن الحكم في مثل هذه الخصومة لواضع + +112 +00:15:15,490 --> 00:15:21,970 +اليد أن الحكم لواضع اليد بمعنى لما كان المال عند + +113 +00:15:21,970 --> 00:15:29,590 +فلان وفلان واضع يده عليه يعني في محله او في بيته + +114 +00:15:29,590 --> 00:15:40,430 +او كذافإن هذا يعد قرينة قوية ترجح صدقه لأن الأصل + +115 +00:15:40,430 --> 00:15:47,570 +في المؤمن رجحان صدقه تقديم صدقه والأصل في الكافر + +116 +00:15:47,570 --> 00:15:50,710 +تقديم كذبه واضح الأمر؟ + +117 +00:15:53,590 --> 00:15:59,970 +إذا في هذه .. في هذه المسألة في صورتها القول .. + +118 +00:15:59,970 --> 00:16:07,530 +القول ما قاله ال .. ال .. الذي يوجد عنده المال + +119 +00:16:07,530 --> 00:16:20,530 +صاحب اليد على المال واضح الكلام؟ بعدها قال و + +120 +00:16:20,530 --> 00:16:30,100 +لو قالصاحبه اقتسمنا وصار ما في يدي ليه وقال الآخر + +121 +00:16:30,100 --> 00:16:41,410 +لا بل هو مشترك صدقاء المنكر بيمينهلو مثلا اقتسما + +122 +00:16:41,410 --> 00:16:48,490 +وصار ما في يدي ليه وقال الآخر لا بل هو مشترك قال + +123 +00:16:48,490 --> 00:16:55,590 +الإمام النووي صدق المنكر بيمينه لأن الأصل عدم + +124 +00:16:55,590 --> 00:17:03,090 +القسمةوإن اتدعى .. طبعا هذه صورة أخرى الآن الشركة + +125 +00:17:03,090 --> 00:17:10,130 +.. الشركة لم تفسخ من قبلهما أو من قبل واحد منهما + +126 +00:17:10,130 --> 00:17:19,170 +بعده يعني أو لم يظهر فسخ الشركة ثم كان المال .. + +127 +00:17:19,170 --> 00:17:27,910 +كان المال عند أحدهمافقال كنا قد ايه فسخنا الشركة و + +128 +00:17:27,910 --> 00:17:34,570 +أخذ كل واحد منا نصيبه فهذا المال الذي بين يديه و + +129 +00:17:34,570 --> 00:17:41,450 +نصيبي و أنت يا فلان قد أخذت نصيب نفسك من الشركة و + +130 +00:17:41,450 --> 00:17:48,860 +انتهينافهذا الرجل الأول ينبغي أن يقدّم بيّنة على + +131 +00:17:48,860 --> 00:17:55,180 +فسخ العقد وعلى إيه وعلى أن كل واحد منهم أخذ نصيبه + +132 +00:17:55,180 --> 00:18:00,560 +فإذا لم يقم .. لم يقم بيّنة لأن هو المدّعي والحالة + +133 +00:18:00,560 --> 00:18:11,620 +هذه فإذا لم يقم بيّنة عند إذنالقاضي يطالب الآخر + +134 +00:18:11,620 --> 00:18:19,400 +باليمين فإذا حلف عندئذ صدق بيمينه وكان المال + +135 +00:18:19,400 --> 00:18:28,460 +الموجود في يدي الأول وهو المدعي شركة + +136 +00:18:28,460 --> 00:18:36,200 +بينه وبين أخيه واضح ثم بعدها قال + +137 +00:18:45,560 --> 00:18:51,980 +وإن اتدعى كل منهم أنه ملك هذه الأغنام مثلا بالقسمة + +138 +00:18:51,980 --> 00:18:59,720 +وحلفاء أو نكلاء أي امتنعا عن الحلف جُعل مشتركا + +139 +00:18:59,720 --> 00:19:06,200 +بينهما مرة أخرى وإن اتدعى كل منهم إذا كل منهم + +140 +00:19:06,200 --> 00:19:15,500 +مدعين كل منهم مدعينوكانت الدعوة أن كل واحد منهم + +141 +00:19:15,500 --> 00:19:26,370 +ملك هذه الأغنام مثلا بالقسمة وحلف كل واحد منهمأن + +142 +00:19:26,370 --> 00:19:35,170 +هذه الأغنام ملك له أو امتنع كل منهم أن يحلف جعل + +143 +00:19:35,170 --> 00:19:43,410 +المال مشترك بينهما استصحابا لأصل الشركة استصحابا + +144 +00:19:43,410 --> 00:19:53,870 +لأصل الشركة وإلا فلو حلف أحدهم ونكل الآخر يقضى + +145 +00:19:53,870 --> 00:20:03,760 +بالأغنام لمنلمن حلف لا لمن نكل ثم بعدها قال و لو + +146 +00:20:03,760 --> 00:20:11,180 +اشترى احدهما شيئا و قال اشتريته للشركة او قال + +147 +00:20:11,180 --> 00:20:19,450 +اشتريته لنفسي و كذبه الآخر بأن عكس ما قالهيعني في + +148 +00:20:19,450 --> 00:20:25,530 +المرة الأولى لما قال اشتريته للشركة فكذبه الآخر + +149 +00:20:25,530 --> 00:20:31,990 +فقال لا بل اشتريته لنفسك والصورة الثانية لو قال + +150 +00:20:31,990 --> 00:20:38,870 +اشتريته لنفسي فقال الآخر مكذبا له لا بل اشتريته + +151 +00:20:38,870 --> 00:20:51,250 +للشركة صدق المشتري طيب ليش؟ قاللأن الأولى .. لأن + +152 +00:20:51,250 --> 00:20:59,070 +الأولى هو المدعى وبيده المال ثم .. و هذا معطى مهم + +153 +00:20:59,070 --> 00:21:09,330 +ثم هو يخبر عن نفسه هو يخبر عن نفسه والآخر لا يوجد + +154 +00:21:09,330 --> 00:21:16,570 +عنده مال ثم هو يخبر عن أخيه ثم هو يخبر عن أخيه + +155 +00:21:17,470 --> 00:21:24,970 +أيهما أولى بالتصديق ذاك الذي يخبر عن نفسه أم الآخر + +156 +00:21:24,970 --> 00:21:33,050 +الذي يخبر عن غيرها الذي يخبر عن نفسه الذي يخبر عن + +157 +00:21:33,050 --> 00:21:40,370 +نفسه الآن يعني أمثل لكل حتى تبدو الصورة واضحة + +158 +00:21:40,370 --> 00:21:42,710 +افترض أننا نريد + +159 +00:21:48,280 --> 00:21:54,500 +أن نتثبت من إحدى كنا أنها هل نصرت رسول الله صلى + +160 +00:21:54,500 --> 00:22:03,360 +الله عليه وسلم في المهرجان الذي يعني حصل في مثلا + +161 +00:22:03,360 --> 00:22:10,560 +في المدرسة التي تعمل فذهبنا ذهب مجموعة مننا إلى + +162 +00:22:10,560 --> 00:22:16,520 +أختنا الفاضلة فقلنا يا هذهنريد أن نسألك هل أنتي + +163 +00:22:16,520 --> 00:22:21,820 +نصرتي رسول الله صلى الله عليه وسلم وذدتي عنه + +164 +00:22:21,820 --> 00:22:32,120 +ودافعتي يعني عنهبسبب هذا الفيلم الذي يعني نشره + +165 +00:22:32,120 --> 00:22:36,680 +الكفار في حق النبي صلى الله عليه و سلم هل شاركت في + +166 +00:22:36,680 --> 00:22:42,400 +المهرجان الذي كان في مدرستك التي تعملين فقالت نعم + +167 +00:22:42,400 --> 00:22:48,280 +شاركت بإيه في الفقرة ايه التي الفقرة الثانية منه و + +168 +00:22:48,280 --> 00:22:57,640 +كانت بعنوان كذا و كذا ثم لما خرجناوجدنا مثلا مدرسة + +169 +00:22:57,640 --> 00:23:05,260 +تعمل في المدرسة نفسها فقلنا لها نريد أن نسألك هل + +170 +00:23:05,260 --> 00:23:13,140 +يعني الأستاذة فلانا شاركت في المهرجان الذي أنشئ في + +171 +00:23:13,140 --> 00:23:18,500 +مدرسة كنا الموقرة للذود عن النبي صلى الله عليه + +172 +00:23:18,500 --> 00:23:28,590 +وسلم فقالت لا لم تشاركبرأيكن أيهما أولى بالتصديق + +173 +00:23:28,590 --> 00:23:36,830 +عندنا؟ تلك التي أخبرت عن نفسها أم الأخرى التي + +174 +00:23:36,830 --> 00:23:43,270 +أخبرت عنها، أي عن غيرها التي أخبرت عن نفسها أولى + +175 +00:23:43,270 --> 00:23:48,470 +بالتصديق، مادمنا .. مادمنا لا نملك قرينة أو دليل + +176 +00:23:48,960 --> 00:23:55,340 +لإيه لترجيح إحداهما؟ وهذه صادقة وهذه صادقة الأولى + +177 +00:23:55,340 --> 00:24:01,860 +أن نقدمها التي تتحدث عن نفسها ليش؟ لأن الأخرى ربما + +178 +00:24:01,860 --> 00:24:08,620 +خفية عليها الأمر ربما شبه عليها أن التي نصرت هي + +179 +00:24:08,620 --> 00:24:15,360 +يعني فلانة تشبهها وإيهوتكون قسيمة لها في الصفات، + +180 +00:24:15,360 --> 00:24:19,620 +في إيه؟ في الحجم، في الصوت، في إلا غير ذلك، أي + +181 +00:24:19,620 --> 00:24:28,700 +نعم، إذا لكن المصدقة لابد أن تعضظ .. أن تعضظ ذلك + +182 +00:24:28,700 --> 00:24:37,060 +بيمينهانعم لأنه طبعا هنا لأنه أعرف بقصده وسواء + +183 +00:24:37,060 --> 00:24:42,080 +اتدعى أنه صرح بالشركة أو نواها والغالب أن الأول + +184 +00:24:42,080 --> 00:24:49,160 +يقع عند ظهور الخسران والثاني عند ظهور الربحيعني + +185 +00:24:49,160 --> 00:24:55,160 +نشكر الله سبحانه الذي وفقنا وأعاننا فأتممنا + +186 +00:24:55,160 --> 00:25:02,880 +الحديثة عن كتاب الشركة الان نتحدث عن كتاب جديد + +187 +00:25:02,880 --> 00:25:10,000 +أيضا يخص المعاملات الشراية وهو كتاب الحجر كتاب + +188 +00:25:10,000 --> 00:25:11,380 +الحجر + +189 +00:25:13,300 --> 00:25:18,840 +نريد أولا أن نتعرف على الحجر من جهة معناه في اللغة + +190 +00:25:18,840 --> 00:25:28,340 +والاصطلاح ثم نتحدث عن أنواعه وعن دليل مشروعيته ثم + +191 +00:25:28,340 --> 00:25:36,880 +إيه ننضي ان شاء الله تعالى الحجر له معنى يعني معنا + +192 +00:25:36,880 --> 00:25:42,900 +في اللغة ومعنا في الاصطلاحمعناه في اللغة يأتي + +193 +00:25:42,900 --> 00:25:52,200 +بمعنى المنع والتضييق يقال حجر القاضي + +194 +00:25:52,200 --> 00:26:03,220 +على فلان حجرا إذا منعه من التصرف في المال والحجر + +195 +00:26:03,220 --> 00:26:11,920 +في الإصطلاح أعرفه الشافعيةأو تحديدا عرف الشافعية + +196 +00:26:11,920 --> 00:26:15,060 +الحجرة + +197 +00:26:15,060 --> 00:26:21,360 +بأنه المنع من التصرفات المالية المنع من التصرفات + +198 +00:26:21,360 --> 00:26:28,660 +المالية سواء كان غرضه مصلحة المحجور عليه أو كان + +199 +00:26:28,660 --> 00:26:34,560 +غرضه مصلحة الغير وللحجر أسباب + +200 +00:26:39,070 --> 00:26:47,490 +بعض أسباب الحجر محل اتفاق نعم الحجر في اللغة بمعنى + +201 +00:26:47,490 --> 00:26:56,570 +المنع والتضييق يقال حجر القاضي على فلان إذا إيه + +202 +00:26:56,570 --> 00:27:04,790 +إذا منعه من التصرف في المال لسفهه والحجر في + +203 +00:27:04,790 --> 00:27:11,760 +الإصطلاحأعرفه الشافعية بأنه المنع من التصرفات + +204 +00:27:11,760 --> 00:27:21,520 +المالية لسبب من الأسباب وله أسباب ثمة + +205 +00:27:21,520 --> 00:27:28,320 +أسباب للحجن هي محل اتفاق عند أهل العلم وهي ثلاثة + +206 +00:27:28,320 --> 00:27:37,490 +أسباب الصغروالجنون والرق الصغر والجنون والرق هذه + +207 +00:27:37,490 --> 00:27:45,370 +أسباب قد اتفق عليها العلماء لم يختلفوا فيها وهناك + +208 +00:27:45,370 --> 00:27:53,570 +أسباب أخرى هي موضع اختلاف لم يتفقوا عليها وهي + +209 +00:27:53,570 --> 00:28:03,980 +السفه والدين المستغرق لمال صاحبهوالمرض المتصل + +210 +00:28:03,980 --> 00:28:13,040 +بالموت والعلماء + +211 +00:28:13,040 --> 00:28:22,900 +ذكروا تقسيمًا آخر للحجر من حيث غرضه فقسموه من حيث + +212 +00:28:22,900 --> 00:28:31,650 +غرضه إلى قسمين الأول حجر على الإنسان لحق نفسهحجر + +213 +00:28:31,650 --> 00:28:38,390 +على الإنسان لحق نفسه وهذا النوع لا يعد الأنواع + +214 +00:28:38,390 --> 00:28:50,330 +الثلاثة التي ذكرناها في .. في المتفق عليه وهي + +215 +00:28:50,330 --> 00:29:02,180 +الصغر والجنون ليس الرق هنا لأن الرقةيحجروا على + +216 +00:29:02,180 --> 00:29:11,360 +الرقيق لا لمصلحة نفسه بل لمصلحة غيره ولكن الصغير + +217 +00:29:13,160 --> 00:29:20,360 +والسفيه والمجنون الصغير والسفيه والمجنون طبعا وإن + +218 +00:29:20,360 --> 00:29:27,140 +كان الصغير سفيها لكن السفيه هنا يقصد أو يذكر ويراد + +219 +00:29:27,140 --> 00:29:35,360 +منه من بلغ عقلا ثم طرأ عليه السفه كأن ضعف عقله + +220 +00:29:35,360 --> 00:29:45,480 +بسبب من الأسبابكأن مثلا تعرض إلى حادث حسي فأثر على + +221 +00:29:45,480 --> 00:29:55,120 +دماغه أو مثلا ابتلي بأحزان أثرت على دماغه أو ابتلي + +222 +00:29:55,120 --> 00:29:59,860 +بمرض فأثر + +223 +00:29:59,860 --> 00:30:06,880 +على دماغه فبات لا يحسنوا التصرف في المال إحسان + +224 +00:30:06,880 --> 00:30:13,650 +العقلاءو هذا قد حصل زمن النبي صلى الله عليه وسلم + +225 +00:30:13,650 --> 00:30:21,290 +فإن رجلا من الصحابة شج في رأسه أصابته قامة والقامة + +226 +00:30:21,290 --> 00:30:27,110 +اسم شجة عميقة + +227 +00:30:27,110 --> 00:30:34,390 +تؤثر على الدماغ فبعد أن كان هذا تاجرا فحلا بات بعد + +228 +00:30:34,390 --> 00:30:41,200 +الإصابة كل ما باع خسرفضاق أهله فشكوه إلى النبي وفي + +229 +00:30:41,200 --> 00:30:47,920 +رواية فضاق هو فأتى النبي صلى الله عليه وسلم يشكو + +230 +00:30:47,920 --> 00:30:54,700 +إليه ما يلقى فقال يا رسول اللهكل ما بعته خسرته + +231 +00:30:54,700 --> 00:31:01,180 +فقال لا تبيع قال لا أقدره لا أستطيع قال إذا إذا + +232 +00:31:01,180 --> 00:31:08,360 +بعته فقول لا خلابته ولي الخيار ثلاثة أيام يعني إذا + +233 +00:31:08,360 --> 00:31:15,300 +بعت يا هذا فاشترط لنفسك خيار الشرط ثلاثة أيام حتى + +234 +00:31:15,300 --> 00:31:22,140 +تمنح نفسك فرصة أن تعرض المتاعةالـ A الذي رغبت في + +235 +00:31:22,140 --> 00:31:28,080 +شرائه أن تعرضه على أصحاب الخبرة أو على أصحاب + +236 +00:31:28,080 --> 00:31:35,460 +التخصص فإذا نصحوا بشرائه بما بذلت من ثمن امضي وإلا + +237 +00:31:35,460 --> 00:31:44,520 +فمن حقك شرعا وقانونا أن تردهما دمت ايه؟ ما دمت ضمن + +238 +00:31:44,520 --> 00:31:51,320 +الأيام الثلاثة فإذا مضت ولم تفعل انقلب العقد من + +239 +00:31:51,320 --> 00:32:00,460 +الجواز إلى اللزوم أي نعم بعدها + +240 +00:32:00,460 --> 00:32:04,280 +طبعا قال + +241 +00:32:04,280 --> 00:32:09,540 +الإمام النووي رحمه الله تعالى منه + +242 +00:32:10,890 --> 00:32:19,330 +حجر المفلس لحق الغرماء منه أي من الحجر حجر المفلس + +243 +00:32:19,330 --> 00:32:29,210 +لحق الغرماء حتى نبيّن هذه الجملة الموجزة نريد أن + +244 +00:32:29,210 --> 00:32:38,090 +نذكر بأن الحجر له أنواع نوع + +245 +00:32:38,090 --> 00:32:39,070 +من جهة + +246 +00:32:41,770 --> 00:32:52,250 +مصلحتي المحجوري عليه ونوع آخر من جهة مراعاة مصلحة + +247 +00:32:52,250 --> 00:32:58,880 +الغير بدأ الإمام رحمه اللهبذكر الثاني، لا بذكر + +248 +00:32:58,880 --> 00:33:06,760 +الأول فإيه؟ فبدأ بإيه؟ بأنواع أو بأفراد النوع + +249 +00:33:06,760 --> 00:33:12,980 +الأول من أنواع الحجر وإيه؟ وهم المحجورون أو + +250 +00:33:12,980 --> 00:33:19,660 +المحجور عليهم لمصلحة غيرهم الذي يحجر عليهم لمصلحة + +251 +00:33:19,660 --> 00:33:29,120 +غيرهم ولذلك قال منه من هنا تبعضيةمن تبعضية والها + +252 +00:33:29,120 --> 00:33:37,720 +منه هاء الضمير عائد على أيه؟ على الحجر قال من + +253 +00:33:37,720 --> 00:33:48,340 +أنواع الحجر الحجر الحجر لمصلحة الغير وهو أنواع + +254 +00:33:50,820 --> 00:34:01,240 +حجر المفلس لحق الغرماء هذا أول نوع من الأنواعالتي + +255 +00:34:01,240 --> 00:34:07,560 +يحجر عليها لمصلحة من لمصلحة غيرهم قال حجر المفلس + +256 +00:34:07,560 --> 00:34:16,420 +لحق الغرماء حجر المفلس لحق الغرماء طبعا هذا يدعون + +257 +00:34:16,420 --> 00:34:25,140 +أن نتحدث عن ايه؟ عن المفلس المفلس هو الذي لحقته + +258 +00:34:25,140 --> 00:34:32,830 +ديونأه قد استغرقت ما يملك من مال سواء كان المال + +259 +00:34:32,830 --> 00:34:40,550 +الذي يملكه منقولا أو ثابتا كالعقار كمان مرة متى + +260 +00:34:40,550 --> 00:34:45,650 +يكون المرء مفلسا نسأل الله السلامة والعافية يكون + +261 +00:34:45,650 --> 00:34:51,850 +مفلسا إذا لحقته ديون عظيمة قد استغرقت ما يملك من + +262 +00:34:51,850 --> 00:35:01,500 +مالمن مال ثابت كالعقار والأرض أو منقول كاذهب + +263 +00:35:01,500 --> 00:35:06,600 +الفضة الشواكل الدنانير الأردنية أي عملة من العملات + +264 +00:35:06,600 --> 00:35:12,760 +إضافة إلى الثياب إلى أثاث البيت هذا كله منقول لأنه + +265 +00:35:12,760 --> 00:35:19,620 +ينقل من مكان إلى مكانيعني سمي منقولا لأنه ينقل حيث + +266 +00:35:19,620 --> 00:35:26,240 +يريده الإنسان لكن الثابت لا يمكن نقله كدار أو كأرض + +267 +00:35:26,240 --> 00:35:31,960 +فإذا + +268 +00:35:31,960 --> 00:35:41,120 +أفلس المرءإذا أفلس المرء و لإيه و للناس في ذمته + +269 +00:35:41,120 --> 00:35:50,690 +دينه فإن القضاء يحجر على تصرفاته الماليةمراعاة + +270 +00:35:50,690 --> 00:35:58,370 +لمصلحة أصحاب المال مراعاة لمصلحة أصحاب المال ولذلك + +271 +00:35:58,370 --> 00:36:05,330 +قال المفلس اسم فاعل من الإفلاس يقول أفلس الرجل إذا + +272 +00:36:05,330 --> 00:36:12,170 +لم يبقى له مال كأنما صارت دراهمه فلوسا أو صار حيث + +273 +00:36:12,170 --> 00:36:19,580 +يقول ليس معه فلسوقالوا سمي مفلسا لأنه صار ذا فلوس + +274 +00:36:19,580 --> 00:36:28,380 +بعد أن كان ذا دراهم ودنانير والمفلس + +275 +00:36:28,380 --> 00:36:36,860 +في الشرعي من يزيد دينه على موجوده أو من كان دينه + +276 +00:36:36,860 --> 00:36:41,120 +أكثر من ماله وخرجه أكثر من دخله + +277 +00:36:43,700 --> 00:36:52,020 +والغرماء هنا جمعوا غريمن، والغريم من الفاظ الأضاد، + +278 +00:36:52,020 --> 00:36:56,940 +يعني الذي له معنيان، + +279 +00:36:56,940 --> 00:37:05,920 +ومعنياه متضادان، متناقضانالغريم له معنيان متناقضان + +280 +00:37:05,920 --> 00:37:13,120 +أحدهما أشهر من الآخر أما معناه الأشهر فيذكر الغريم + +281 +00:37:13,120 --> 00:37:23,990 +ويراد منه المدينةيذكروا الغريم ويراد منه المدين، + +282 +00:37:23,990 --> 00:37:32,330 +يعني الذي شغلت ذمته بمال لغيره، بمال لغيره + +283 +00:37:35,810 --> 00:37:42,690 +ويذكر أحيانا يذكر الغريم أحيانا ويراد منه الدائن + +284 +00:37:42,690 --> 00:37:51,690 +المحسن الذي أقرض أخاه أو أدانه يعني ليفرج كربته + +285 +00:37:51,690 --> 00:37:57,170 +ويقيل عثرته واضح الكلام؟ إذا أيه المعنى ييني + +286 +00:37:57,170 --> 00:38:02,440 +أشهره؟المدين، الغريم هو المدين والغرماء هم + +287 +00:38:02,440 --> 00:38:13,060 +المدينون، أي نعم ثم بعد أن ذكر هذا قال والحاصل أن + +288 +00:38:14,360 --> 00:38:20,140 +أول نوع من أنواع الحجر لمصلحة الغير الحجر على + +289 +00:38:20,140 --> 00:38:28,820 +المفلس أي منعه من التصرف في ماله صونا لحق أصحاب + +290 +00:38:28,820 --> 00:38:36,120 +الدين عليه أصحاب المالالنوع الثاني الراهن للمرتهن + +291 +00:38:36,120 --> 00:38:42,980 +الراهن للمرتهن وقبل الحديث عن معنى الراهن والمرتهن + +292 +00:38:42,980 --> 00:38:50,300 +يحسن أن نتحدث عن معنى الرهن الرهن ما وضع عند + +293 +00:38:50,300 --> 00:38:57,860 +الدائن لينوب مناب ما أخذ منهويمكن أن يقال فيه هو + +294 +00:38:57,860 --> 00:39:09,040 +حبس شيء مالي بحق يمكن استفاءه منه أبسط هذا الرهن + +295 +00:39:09,040 --> 00:39:15,840 +يا بناتي الطيبات موضوعه + +296 +00:39:15,840 --> 00:39:21,700 +عبارة عن عن عين عين + +297 +00:39:24,410 --> 00:39:33,090 +يودعها أحد الناس لتكون .. لتكون وثيقة عند غيره في + +298 +00:39:33,090 --> 00:39:40,310 +مقابل مصلحة عند الآخر يعني .. والمصلحة غالبا ما + +299 +00:39:40,310 --> 00:39:46,890 +تكون إيه؟ ما تكون قرضا أو دينا أزيد الأمر بيانا + +300 +00:39:46,890 --> 00:39:57,630 +إذامثلا أراد أحد الناس أن يستدين من آخره فاشترط + +301 +00:39:57,630 --> 00:40:09,450 +عليه الآخر أن يضع عنده عينا تعد وثيقة بحيث إذا جاء + +302 +00:40:09,450 --> 00:40:19,720 +أجل الدين ولم يوفيه المدينتسلط الدائن على هذه + +303 +00:40:19,720 --> 00:40:27,700 +العين فباعها واستوفى منها حقه هذا هو موضوع الرهن + +304 +00:40:27,700 --> 00:40:36,720 +طبعا أحيانا يكون هذا برغبة من الدائن على صاحب + +305 +00:40:36,720 --> 00:40:45,940 +المال الذي نطلق عليه لفظ المرتهنو أحيانا .. أحيانا + +306 +00:40:45,940 --> 00:40:54,420 +يكون هذا بطلب من المدين الذي يطلق عليه اسم الراهن + +307 +00:40:54,420 --> 00:41:00,600 +أحيانا مثلا الراهن نفسه يعني المدين هو خجلان يطلب + +308 +00:41:00,600 --> 00:41:07,480 +من إيه؟ من صديقه فبيأخذوا + +309 +00:41:07,480 --> 00:41:13,200 +مثلا قطعة ذهبعزيزة على قلبه لا يريد أن يبيعها و + +310 +00:41:13,200 --> 00:41:18,900 +يأتي صديقه يقول له يا أخي احفظ هذا .. هذه القطعة + +311 +00:41:18,900 --> 00:41:24,420 +الذهبية عندك و اعطني الفي دينار فاني بحاجة لهم + +312 +00:41:24,420 --> 00:41:33,390 +لتحقيق مصلحة مافيقبل الآخر فيعطيه ألفين و يحتجز + +313 +00:41:33,390 --> 00:41:39,310 +عنده يحبس عنده العين القطعة الذهبية لتكون وثيقة + +314 +00:41:39,310 --> 00:41:46,040 +تانيةحتى إذا جاء الأجل ولم يأتي الرجل إما أن تطيب + +315 +00:41:46,040 --> 00:41:53,120 +نفسه المرتهن بأن ينظره إلى حين ميصرة وإذا أراد + +316 +00:41:53,120 --> 00:42:00,100 +المشاح جاز له شرعا وقضاء أن يبيعها ليستوفي منها حق + +317 +00:42:00,100 --> 00:42:05,960 +نفسه فقط فإذا زاد رد الزيادة وإذا نقصت تسلط + +318 +00:42:05,960 --> 00:42:14,150 +بالنقصان على إيه؟على صاحبه .. اذا ال .. طيب الراهن + +319 +00:42:14,150 --> 00:42:22,850 +.. الراهن هو الراغب بالقرد وهو صاحب العين المرهونة + +320 +00:42:22,850 --> 00:42:31,810 +والمرتهن هو صاحب المال الذي يريد ان يبذلهللإيه؟ + +321 +00:42:31,810 --> 00:42:39,870 +للراهن والذي يحتجزه عند نفسه العين المرهونة كوثيقة + +322 +00:42:39,870 --> 00:42:46,870 +ليأمن بها على حق نفسه، والله تبارك وتعالى أعلم، + +323 +00:42:46,870 --> 00:42:48,850 +والحمد لله رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/rpnUmXUKuLA_raw.json b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/rpnUmXUKuLA_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..145e2b991d61885e06187859b595c09a7a97f00f --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/rpnUmXUKuLA_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 5035, "start": 21.11, "end": 50.35, "text": "بسم الله الرحمن الرحيم إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا و سيئات أعمالنا من يهديه الله فلا 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ذلك عندئذ لابد أن يؤيد كلامه باليمين فإذا حلف", "tokens": [3555, 35457, 3555, 1357, 116, 40294, 2288, 9122, 17082, 2288, 4587, 34051, 1975, 33753, 23557, 4587, 34051, 9122, 15730, 4032, 19528, 7251, 14851, 5172, 3215, 16490, 26890, 29910, 23275, 32767, 7251, 8592, 47395, 2288, 16490, 26890, 29910, 23275, 43242, 19986, 8848, 5296, 16758, 3215, 14739, 7251, 33604, 25708, 28242, 10943, 3224, 20666, 32640, 9957, 6156, 28814, 15730, 11331, 46538], "avg_logprob": -0.10924479042490323, "compression_ratio": 1.515625, "no_speech_prob": 7.152557373046875e-07, "words": [{"start": 542.06, "end": 543.06, "word": "بسبب", "probability": 0.99072265625}, {"start": 543.06, "end": 543.96, "word": " ظاهر", "probability": 0.9384765625}, {"start": 543.96, "end": 545.26, "word": " كغرق", "probability": 0.9710693359375}, {"start": 545.26, "end": 545.7, "word": " أو", "probability": 0.73193359375}, {"start": 545.7, "end": 546.38, "word": " احتراق", "probability": 0.9471435546875}, {"start": 546.38, "end": 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{"start": 1617.51, "end": 1617.75, "word": " من", "probability": 0.99560546875}, {"start": 1617.75, "end": 1618.47, "word": " التصرف", "probability": 0.9925130208333334}, {"start": 1618.47, "end": 1618.73, "word": " في", "probability": 0.98828125}, {"start": 1618.73, "end": 1619.23, "word": " المال", "probability": 0.9951171875}, {"start": 1619.23, "end": 1620.89, "word": " لسفهه", "probability": 0.95341796875}, {"start": 1620.89, "end": 1623.77, "word": " والحجر", "probability": 0.87802734375}, {"start": 1623.77, "end": 1624.79, "word": " في", "probability": 0.96923828125}, {"start": 1624.79, "end": 1625.51, "word": " الإصطلاح", "probability": 0.8161376953125}], "temperature": 1.0}, {"id": 65, "seek": 165060, "start": 1627.68, "end": 1650.6, "text": "أعرفه الشافعية بأنه المنع من التصرفات المالية لسبب من الأسباب وله أسباب ثمة أسباب للحجن هي محل اتفاق عند أهل العلم وهي ثلاثة أسباب الصغر", "tokens": [10721, 3615, 28480, 3224, 25124, 31845, 3615, 10632, 4724, 33456, 3224, 9673, 1863, 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الله وحده لا شريك + +5 +00:00:45,150 --> 00:00:54,240 +له و أشهد أن محمدا عبده و رسوله و بعدهنتابع ما بقى + +6 +00:00:54,240 --> 00:01:00,300 +من أحكام شركة العنان يقول الإمام النووي رحمه الله + +7 +00:01:00,300 --> 00:01:08,280 +تعالى في كتابه منهاج الطالبين ويد الشريك يد أمانة + +8 +00:01:08,280 --> 00:01:19,240 +ويد الشريك يد أمانة فيقبل قوله في الرد والخسران + +9 +00:01:19,240 --> 00:01:19,980 +والتلف + +10 +00:01:25,270 --> 00:01:36,230 +معنى هذا أن يدى الشريك أو أن كل من الشركاء موضع + +11 +00:01:36,230 --> 00:01:43,310 +أمانة وثقة وذلك هو + +12 +00:01:43,310 --> 00:01:51,890 +الداعي الرئيسالذي دعى كل واحد منهما أن يرتضي الآخر + +13 +00:01:51,890 --> 00:02:00,550 +شريكا له في ماله وتجارته فلو لم تكن الثقة بينهما + +14 +00:02:00,550 --> 00:02:12,890 +لما صارا إلى الشركة ولما أمن كل واحد منهما + +15 +00:02:12,890 --> 00:02:18,490 +أن يكون ماله عند الآخرأو أن يكون جزء من ماله عند + +16 +00:02:18,490 --> 00:02:29,510 +الآخر من هذا نستفيد أن يد الشريك يد أمانة وليست يد + +17 +00:02:29,510 --> 00:02:42,010 +ضمان يد الشريك يد أمانة وليست يد ضمان معنى هذا أن + +18 +00:02:42,010 --> 00:02:53,740 +الشريكإذا أخذ حفظا من مال الشركة ليتجر به ثم جاءنا + +19 +00:02:53,740 --> 00:03:03,560 +فأخبر أنه ربح كذا وكذا صدقناه لأنه .. لأنه رجل ثقة + +20 +00:03:03,560 --> 00:03:08,640 +عدل غير + +21 +00:03:08,640 --> 00:03:16,070 +مشكوك فيه ولو جاءنا فقاللم أربح ولم أخسر كذلك + +22 +00:03:16,070 --> 00:03:24,570 +صدقنا و لو قال مثلا ضللت بضاعتي أو غصبت مني بضاعتي + +23 +00:03:24,570 --> 00:03:33,630 +ولم أدري من غصبها أو عطبت و تلفت .. تلفت بضاعتي + +24 +00:03:33,630 --> 00:03:44,550 +فهو موضع ثقة لكن مع شيء من التفصيلصاحبنا رحمه الله + +25 +00:03:44,550 --> 00:03:51,930 +يقول ويد الشريك يد أمانة قياسا على يد المودعي وعلى + +26 +00:03:51,930 --> 00:04:01,270 +يد الوكيل الآن لو أرادت إحدى كنة أن تسافر مثلا + +27 +00:04:01,270 --> 00:04:09,030 +فوضعت يعني مالها وذهبها عند + +28 +00:04:11,690 --> 00:04:19,870 +صديقة لها قالت يعني إذا لي أن أودع هذا المال عندك + +29 +00:04:19,870 --> 00:04:32,830 +مدة يعني سفري إلى العمرتي وأوبتي فقابلت ثم لما + +30 +00:04:32,830 --> 00:04:38,630 +عادت طلبت المال ف + +31 +00:04:42,810 --> 00:04:51,030 +هذه السيدة المودع عندها المال يدها في الشرع يد + +32 +00:04:51,030 --> 00:04:59,310 +أمانة ولذلك هي مصدقة في ما تقول فإن قالت مثلا + +33 +00:04:59,310 --> 00:05:09,070 +احترق البيت بما فيه من أثاث ومال ومن جملة هذا ما + +34 +00:05:09,070 --> 00:05:18,860 +بذلتي من مالفإذا كان هذا مما يستفيد ويشتهر أو مما + +35 +00:05:18,860 --> 00:05:27,380 +استفيد أمره واشتهر فهي مصدقة دون أن نسألها ببينة + +36 +00:05:27,380 --> 00:05:36,040 +ودون أن نطلب منها يمينا لكن إذا لم .. لم يستفد + +37 +00:05:36,040 --> 00:05:38,920 +خبره الحريق + +38 +00:05:41,870 --> 00:05:48,770 +وإن رأينا بعض أماراته فإننا نقول أنت موضع ثقة + +39 +00:05:48,770 --> 00:05:57,170 +عندنا لكن ينبغي أن تؤيدي هذا بيمينك فإذا حلفت لا + +40 +00:05:57,170 --> 00:06:04,430 +تضمن هذا المال بل يقع ضمانه على من تملكه إذا + +41 +00:06:04,430 --> 00:06:13,340 +العلماء لما قالوا إن يد الشريك يد أمانةفإنهم قاسوا + +42 +00:06:13,340 --> 00:06:21,620 +هذا على يد المودعي عنده وكذلك على يد الوكيل قال + +43 +00:06:21,620 --> 00:06:27,660 +فيقبل قوله في الرد في رد نصيب الشريك يعني لو مثلا + +44 +00:06:27,660 --> 00:06:34,720 +جاء الشريك فقال رد إلي متاعي فقال الآخر لقد رددته + +45 +00:06:34,720 --> 00:06:46,420 +إليك فإذا قال المدعي لم ترده إلي وكان يملك بينة و + +46 +00:06:46,420 --> 00:06:54,490 +أظهرها يقضى له وإذا لم يكن يملك بينة عندئذيد + +47 +00:06:54,490 --> 00:07:00,470 +الشريك يد أمانة وهو ثقة مصدق فيما يقول لا نملك + +48 +00:07:00,470 --> 00:07:08,370 +عليه أكثر من أن يعطينا يعني يمينا فإذا حلف يمينا + +49 +00:07:08,370 --> 00:07:17,440 +انتهت الخصومة ثم بعدها قال وفي الخسران والتلفيوهذا + +50 +00:07:17,440 --> 00:07:23,800 +فيه شيء من التفصيل فإذا اتدعى الخسارة أو التلف + +51 +00:07:23,800 --> 00:07:33,700 +بسبب خفي مثلا كسرقة أو غصب ولم نقف على آثاره + +52 +00:07:36,060 --> 00:07:44,160 +فعند إذن نقبل يده لكن مؤيدا + +53 +00:07:44,160 --> 00:07:50,480 +ذلك باليمين يعني لابد أن يحلف فإذا حلف يعني انتهت + +54 +00:07:50,480 --> 00:07:58,400 +الخصومة فإن اتدعى التلف بسبب ظاهر فينظره فإن كان + +55 +00:07:58,400 --> 00:08:01,900 +هذا السبب الظاهر مستفيدا + +56 +00:08:05,170 --> 00:08:13,640 +يعني بمعنى مشتهرا ممتشرا في الناس استفادةيعني في + +57 +00:08:13,640 --> 00:08:19,880 +ذهمائهم كما لو مثلا احترقت داره فتناقلت وسائل + +58 +00:08:19,880 --> 00:08:26,240 +الإعلان بأن دار فلان بن فلان قد احترقت وفيها كذا + +59 +00:08:26,240 --> 00:08:32,900 +أو إن مخازنه التجارية قد احترقت وإيه وادرمت فيها + +60 +00:08:32,900 --> 00:08:41,110 +النيران حتى أعطبتها عن آخرها فهذا حقيقة أكبر دليلو + +61 +00:08:41,110 --> 00:08:48,830 +اكبر قرينة تدل على صدقه فعند اذا نقبل هذا من غير + +62 +00:08:48,830 --> 00:08:56,490 +ان .. من غير ان نطلب منه يمينا لكن اذا اتدعى + +63 +00:08:56,490 --> 00:09:06,380 +الخسارة و اتدعى تلف المالبسبب ظاهر كغرق أو احتراق + +64 +00:09:06,380 --> 00:09:14,600 +أو كذا ولم يستفد خبر ذلك لم يشتهر خبر ذلك عندئذ + +65 +00:09:14,600 --> 00:09:23,860 +لابد أن يؤيد كلامه باليمين فإذا حلفصدق بيمينه لما + +66 +00:09:23,860 --> 00:09:31,160 +أسلفنا من أن يده .. يده أمانة وليست يد ضمان ثم + +67 +00:09:31,160 --> 00:09:39,480 +بعدها قال و لو قال من في يده المال من الشريكين هو + +68 +00:09:39,480 --> 00:09:49,630 +ليه و قال الآخر هو مشترك أو قال بالعكسأي قال من في + +69 +00:09:49,630 --> 00:09:57,450 +يده المال هو مشترك وقال الآخر هو ليه صدق صاحب اليد + +70 +00:09:57,450 --> 00:10:04,010 +بيمينه لأنها تدل على الملكة وقد ادعى صاحبها جميع + +71 +00:10:04,010 --> 00:10:12,310 +المال في المسألة الأولى ونصفه في الثانية صورة + +72 +00:10:12,310 --> 00:10:21,000 +هذهلو مثلا نشأت خصومة بين الشريكين وكان + +73 +00:10:21,000 --> 00:10:32,020 +المال تحت يد أحدهما والآخر لا مال عنده فجاء مال لا + +74 +00:10:32,020 --> 00:10:43,760 +مال عنده فقال رد إلي نصيبي من الشركة فقالمن كان + +75 +00:10:43,760 --> 00:10:50,200 +المال تحت يده لا مال لك عندي كنت قد أوفيتك إياه + +76 +00:10:50,200 --> 00:10:57,340 +على تمام قال بلى فإني أملك نصف المال الذي بين يديك + +77 +00:10:57,340 --> 00:11:03,820 +قال أبدا هذا ليس صحيحا هذا المال كله ليه فقال + +78 +00:11:03,820 --> 00:11:11,380 +الأول والله لأخاصمنك إلى القضاء فخاصمه إلى القضاء + +79 +00:11:12,180 --> 00:11:19,380 +برأي كنا بما يقضي القاضي أولا القاضي يطالب هذا + +80 +00:11:19,380 --> 00:11:28,560 +المدعي بالبينة والبينةأه بينة المال نصابها رجلان + +81 +00:11:28,560 --> 00:11:36,380 +من أهل الثقة والصدق والوفاء فإن لم يكن رجلان فرجل + +82 +00:11:36,380 --> 00:11:43,080 +وامرأتان فرجل وامرأتان ممن ترضون من الشهداء أن تضل + +83 +00:11:43,080 --> 00:11:48,960 +إحداهما فتذكر إحداهما الأخرى فإذا أقام بينتان + +84 +00:11:48,960 --> 00:11:57,130 +رجلين أو رجلا وامرأتينقضي له فإذا لم يقدم بينتان + +85 +00:11:57,130 --> 00:12:06,350 +فإن فإن المصدق هو صاحب وضع اليد فإن المصدق هو صاحب + +86 +00:12:06,350 --> 00:12:13,930 +وضع اليد ولعل ذكرت لكنا الحديث النبوي على رسول + +87 +00:12:13,930 --> 00:12:21,430 +الله الصلاة والسلام أن رجلا من اليمن كان له أرض + +88 +00:12:23,670 --> 00:12:36,130 +فرقه لرجل فقير فأقطعه حظا من أرضه من أجل أن ينتفع + +89 +00:12:36,130 --> 00:12:47,090 +بيها ويأخذ خراجها ومتى أرادها اليماني طلبها فردها + +90 +00:12:47,090 --> 00:12:57,120 +اليه الآخرفبقى اليماني مستغنيا عن الأرض زمنا طويلا + +91 +00:12:57,120 --> 00:13:05,760 +فمات عليه الكبير و كبر عليه الصغير بمعنى بقيت + +92 +00:13:05,760 --> 00:13:11,160 +الأرض عند هذا الفقير يستصليحها ويستفيد من خراجها + +93 +00:13:11,160 --> 00:13:14,180 +عقدين + +94 +00:13:14,180 --> 00:13:20,600 +من الزمن ثلاثة عقود اربعة عقود فماتالكبير من الناس + +95 +00:13:20,600 --> 00:13:26,480 +و إيه و نشأ الصغير وهو لا يرا في الأرض إلا فلانا + +96 +00:13:26,480 --> 00:13:31,840 +إذا أراد أن يشتري خيارا أو شيئا من الخضر أو من + +97 +00:13:31,840 --> 00:13:37,400 +الفاكهة أو كذا و أتى تلك الأرض لم يجد فيها إلا + +98 +00:13:37,400 --> 00:13:44,360 +الرجل الرجل الذي إيه الذي يستصليحها لنفسه واضح؟ + +99 +00:13:45,890 --> 00:13:51,150 +فجاء اليمني قال يا أخي رد إلي أرضي فأنكرها عليه + +100 +00:13:51,150 --> 00:13:58,110 +وجحدها وقال ليس لك أرض عنديفلمّا تجادلا وتخاصما + +101 +00:13:58,110 --> 00:14:03,330 +وأصرا الرجل على جحد الأرض وإنكارها قال اليماني + +102 +00:14:03,330 --> 00:14:09,790 +والله لأخاص منك عند النبي صلى الله عليه وسلم فذكر + +103 +00:14:09,790 --> 00:14:15,590 +ذلك للنبي قال ألك بيينة يعني تثبت صدق ما تقول قال + +104 +00:14:15,590 --> 00:14:23,110 +اليماني لا قال إذا لك يمينهقال يحلف وهو كذوب قال + +105 +00:14:23,110 --> 00:14:31,190 +ليس لك إلا هذا ثم النبي صلى الله عليه وسلم رهبهما + +106 +00:14:31,190 --> 00:14:37,630 +وخوفهما من إيه؟ من أعذابي يوم القيامة فقال صلى + +107 +00:14:37,630 --> 00:14:44,930 +الله عليه وسلم إنكم تختصمون إليّ + +108 +00:14:45,990 --> 00:14:54,430 +وإن أحدكم ألحن بحجته من أخيه فأقضي له على نحو ما + +109 +00:14:54,430 --> 00:15:02,130 +أسمع فمن اقتطعت له من حق أخيه شيئًا فإنما اقتطع له + +110 +00:15:02,130 --> 00:15:07,970 +قطعة من الناراستفاد العلماء من هذا الحديث فوائدة + +111 +00:15:07,970 --> 00:15:15,490 +أهمها وأشهرها أن الحكم في مثل هذه الخصومة لواضع + +112 +00:15:15,490 --> 00:15:21,970 +اليد أن الحكم لواضع اليد بمعنى لما كان المال عند + +113 +00:15:21,970 --> 00:15:29,590 +فلان وفلان واضع يده عليه يعني في محله او في بيته + +114 +00:15:29,590 --> 00:15:40,430 +او كذافإن هذا يعد قرينة قوية ترجح صدقه لأن الأصل + +115 +00:15:40,430 --> 00:15:47,570 +في المؤمن رجحان صدقه تقديم صدقه والأصل في الكافر + +116 +00:15:47,570 --> 00:15:50,710 +تقديم كذبه واضح الأمر؟ + +117 +00:15:53,590 --> 00:15:59,970 +إذا في هذه .. في هذه المسألة في صورتها القول .. + +118 +00:15:59,970 --> 00:16:07,530 +القول ما قاله ال .. ال .. الذي يوجد عنده المال + +119 +00:16:07,530 --> 00:16:20,530 +صاحب اليد على المال واضح الكلام؟ بعدها قال و + +120 +00:16:20,530 --> 00:16:30,100 +لو قالصاحبه اقتسمنا وصار ما في يدي ليه وقال الآخر + +121 +00:16:30,100 --> 00:16:41,410 +لا بل هو مشترك صدقاء المنكر بيمينهلو مثلا اقتسما + +122 +00:16:41,410 --> 00:16:48,490 +وصار ما في يدي ليه وقال الآخر لا بل هو مشترك قال + +123 +00:16:48,490 --> 00:16:55,590 +الإمام النووي صدق المنكر بيمينه لأن الأصل عدم + +124 +00:16:55,590 --> 00:17:03,090 +القسمةوإن اتدعى .. طبعا هذه صورة أخرى الآن الشركة + +125 +00:17:03,090 --> 00:17:10,130 +.. الشركة لم تفسخ من قبلهما أو من قبل واحد منهما + +126 +00:17:10,130 --> 00:17:19,170 +بعده يعني أو لم يظهر فسخ الشركة ثم كان المال .. + +127 +00:17:19,170 --> 00:17:27,910 +كان المال عند أحدهمافقال كنا قد ايه فسخنا الشركة و + +128 +00:17:27,910 --> 00:17:34,570 +أخذ كل واحد منا نصيبه فهذا المال الذي بين يديه و + +129 +00:17:34,570 --> 00:17:41,450 +نصيبي و أنت يا فلان قد أخذت نصيب نفسك من الشركة و + +130 +00:17:41,450 --> 00:17:48,860 +انتهينافهذا الرجل الأول ينبغي أن يقدّم بيّنة على + +131 +00:17:48,860 --> 00:17:55,180 +فسخ العقد وعلى إيه وعلى أن كل واحد منهم أخذ نصيبه + +132 +00:17:55,180 --> 00:18:00,560 +فإذا لم يقم .. لم يقم بيّنة لأن هو المدّعي والحالة + +133 +00:18:00,560 --> 00:18:11,620 +هذه فإذا لم يقم بيّنة عند إذنالقاضي يطالب الآخر + +134 +00:18:11,620 --> 00:18:19,400 +باليمين فإذا حلف عندئذ صدق بيمينه وكان المال + +135 +00:18:19,400 --> 00:18:28,460 +الموجود في يدي الأول وهو المدعي شركة + +136 +00:18:28,460 --> 00:18:36,200 +بينه وبين أخيه واضح ثم بعدها قال + +137 +00:18:45,560 --> 00:18:51,980 +وإن اتدعى كل منهم أنه ملك هذه الأغنام مثلا بالقسمة + +138 +00:18:51,980 --> 00:18:59,720 +وحلفاء أو نكلاء أي امتنعا عن الحلف جُعل مشتركا + +139 +00:18:59,720 --> 00:19:06,200 +بينهما مرة أخرى وإن اتدعى كل منهم إذا كل منهم + +140 +00:19:06,200 --> 00:19:15,500 +مدعين كل منهم مدعينوكانت الدعوة أن كل واحد منهم + +141 +00:19:15,500 --> 00:19:26,370 +ملك هذه الأغنام مثلا بالقسمة وحلف كل واحد منهمأن + +142 +00:19:26,370 --> 00:19:35,170 +هذه الأغنام ملك له أو امتنع كل منهم أن يحلف جعل + +143 +00:19:35,170 --> 00:19:43,410 +المال مشترك بينهما استصحابا لأصل الشركة استصحابا + +144 +00:19:43,410 --> 00:19:53,870 +لأصل الشركة وإلا فلو حلف أحدهم ونكل الآخر يقضى + +145 +00:19:53,870 --> 00:20:03,760 +بالأغنام لمنلمن حلف لا لمن نكل ثم بعدها قال و لو + +146 +00:20:03,760 --> 00:20:11,180 +اشترى احدهما شيئا و قال اشتريته للشركة او قال + +147 +00:20:11,180 --> 00:20:19,450 +اشتريته لنفسي و كذبه الآخر بأن عكس ما قالهيعني في + +148 +00:20:19,450 --> 00:20:25,530 +المرة الأولى لما قال اشتريته للشركة فكذبه الآخر + +149 +00:20:25,530 --> 00:20:31,990 +فقال لا بل اشتريته لنفسك والصورة الثانية لو قال + +150 +00:20:31,990 --> 00:20:38,870 +اشتريته لنفسي فقال الآخر مكذبا له لا بل اشتريته + +151 +00:20:38,870 --> 00:20:51,250 +للشركة صدق المشتري طيب ليش؟ قاللأن الأولى .. لأن + +152 +00:20:51,250 --> 00:20:59,070 +الأولى هو المدعى وبيده المال ثم .. و هذا معطى مهم + +153 +00:20:59,070 --> 00:21:09,330 +ثم هو يخبر عن نفسه هو يخبر عن نفسه والآخر لا يوجد + +154 +00:21:09,330 --> 00:21:16,570 +عنده مال ثم هو يخبر عن أخيه ثم هو يخبر عن أخيه + +155 +00:21:17,470 --> 00:21:24,970 +أيهما أولى بالتصديق ذاك الذي يخبر عن نفسه أم الآخر + +156 +00:21:24,970 --> 00:21:33,050 +الذي يخبر عن غيرها الذي يخبر عن نفسه الذي يخبر عن + +157 +00:21:33,050 --> 00:21:40,370 +نفسه الآن يعني أمثل لكل حتى تبدو الصورة واضحة + +158 +00:21:40,370 --> 00:21:42,710 +افترض أننا نريد + +159 +00:21:48,280 --> 00:21:54,500 +أن نتثبت من إحدى كنا أنها هل نصرت رسول الله صلى + +160 +00:21:54,500 --> 00:22:03,360 +الله عليه وسلم في المهرجان الذي يعني حصل في مثلا + +161 +00:22:03,360 --> 00:22:10,560 +في المدرسة التي تعمل فذهبنا ذهب مجموعة مننا إلى + +162 +00:22:10,560 --> 00:22:16,520 +أختنا الفاضلة فقلنا يا هذهنريد أن نسألك هل أنتي + +163 +00:22:16,520 --> 00:22:21,820 +نصرتي رسول الله صلى الله عليه وسلم وذدتي عنه + +164 +00:22:21,820 --> 00:22:32,120 +ودافعتي يعني عنهبسبب هذا الفيلم الذي يعني نشره + +165 +00:22:32,120 --> 00:22:36,680 +الكفار في حق النبي صلى الله عليه و سلم هل شاركت في + +166 +00:22:36,680 --> 00:22:42,400 +المهرجان الذي كان في مدرستك التي تعملين فقالت نعم + +167 +00:22:42,400 --> 00:22:48,280 +شاركت بإيه في الفقرة ايه التي الفقرة الثانية منه و + +168 +00:22:48,280 --> 00:22:57,640 +كانت بعنوان كذا و كذا ثم لما خرجناوجدنا مثلا مدرسة + +169 +00:22:57,640 --> 00:23:05,260 +تعمل في المدرسة نفسها فقلنا لها نريد أن نسألك هل + +170 +00:23:05,260 --> 00:23:13,140 +يعني الأستاذة فلانا شاركت في المهرجان الذي أنشئ في + +171 +00:23:13,140 --> 00:23:18,500 +مدرسة كنا الموقرة للذود عن النبي صلى الله عليه + +172 +00:23:18,500 --> 00:23:28,590 +وسلم فقالت لا لم تشاركبرأيكن أيهما أولى بالتصديق + +173 +00:23:28,590 --> 00:23:36,830 +عندنا؟ تلك التي أخبرت عن نفسها أم الأخرى التي + +174 +00:23:36,830 --> 00:23:43,270 +أخبرت عنها، أي عن غيرها التي أخبرت عن نفسها أولى + +175 +00:23:43,270 --> 00:23:48,470 +بالتصديق، مادمنا .. مادمنا لا نملك قرينة أو دليل + +176 +00:23:48,960 --> 00:23:55,340 +لإيه لترجيح إحداهما؟ وهذه صادقة وهذه صادقة الأولى + +177 +00:23:55,340 --> 00:24:01,860 +أن نقدمها التي تتحدث عن نفسها ليش؟ لأن الأخرى ربما + +178 +00:24:01,860 --> 00:24:08,620 +خفية عليها الأمر ربما شبه عليها أن التي نصرت هي + +179 +00:24:08,620 --> 00:24:15,360 +يعني فلانة تشبهها وإيهوتكون قسيمة لها في الصفات، + +180 +00:24:15,360 --> 00:24:19,620 +في إيه؟ في الحجم، في الصوت، في إلا غير ذلك، أي + +181 +00:24:19,620 --> 00:24:28,700 +نعم، إذا لكن المصدقة لابد أن تعضظ .. أن تعضظ ذلك + +182 +00:24:28,700 --> 00:24:37,060 +بيمينهانعم لأنه طبعا هنا لأنه أعرف بقصده وسواء + +183 +00:24:37,060 --> 00:24:42,080 +اتدعى أنه صرح بالشركة أو نواها والغالب أن الأول + +184 +00:24:42,080 --> 00:24:49,160 +يقع عند ظهور الخسران والثاني عند ظهور الربحيعني + +185 +00:24:49,160 --> 00:24:55,160 +نشكر الله سبحانه الذي وفقنا وأعاننا فأتممنا + +186 +00:24:55,160 --> 00:25:02,880 +الحديثة عن كتاب الشركة الان نتحدث عن كتاب جديد + +187 +00:25:02,880 --> 00:25:10,000 +أيضا يخص المعاملات الشراية وهو كتاب الحجر كتاب + +188 +00:25:10,000 --> 00:25:11,380 +الحجر + +189 +00:25:13,300 --> 00:25:18,840 +نريد أولا أن نتعرف على الحجر من جهة معناه في اللغة + +190 +00:25:18,840 --> 00:25:28,340 +والاصطلاح ثم نتحدث عن أنواعه وعن دليل مشروعيته ثم + +191 +00:25:28,340 --> 00:25:36,880 +إيه ننضي ان شاء الله تعالى الحجر له معنى يعني معنا + +192 +00:25:36,880 --> 00:25:42,900 +في اللغة ومعنا في الاصطلاحمعناه في اللغة يأتي + +193 +00:25:42,900 --> 00:25:52,200 +بمعنى المنع والتضييق يقال حجر القاضي + +194 +00:25:52,200 --> 00:26:03,220 +على فلان حجرا إذا منعه من التصرف في المال والحجر + +195 +00:26:03,220 --> 00:26:11,920 +في الإصطلاح أعرفه الشافعيةأو تحديدا عرف الشافعية + +196 +00:26:11,920 --> 00:26:15,060 +الحجرة + +197 +00:26:15,060 --> 00:26:21,360 +بأنه المنع من التصرفات المالية المنع من التصرفات + +198 +00:26:21,360 --> 00:26:28,660 +المالية سواء كان غرضه مصلحة المحجور عليه أو كان + +199 +00:26:28,660 --> 00:26:34,560 +غرضه مصلحة الغير وللحجر أسباب + +200 +00:26:39,070 --> 00:26:47,490 +بعض أسباب الحجر محل اتفاق نعم الحجر في اللغة بمعنى + +201 +00:26:47,490 --> 00:26:56,570 +المنع والتضييق يقال حجر القاضي على فلان إذا إيه + +202 +00:26:56,570 --> 00:27:04,790 +إذا منعه من التصرف في المال لسفهه والحجر في + +203 +00:27:04,790 --> 00:27:11,760 +الإصطلاحأعرفه الشافعية بأنه المنع من التصرفات + +204 +00:27:11,760 --> 00:27:21,520 +المالية لسبب من الأسباب وله أسباب ثمة + +205 +00:27:21,520 --> 00:27:28,320 +أسباب للحجن هي محل اتفاق عند أهل العلم وهي ثلاثة + +206 +00:27:28,320 --> 00:27:37,490 +أسباب الصغروالجنون والرق الصغر والجنون والرق هذه + +207 +00:27:37,490 --> 00:27:45,370 +أسباب قد اتفق عليها العلماء لم يختلفوا فيها وهناك + +208 +00:27:45,370 --> 00:27:53,570 +أسباب أخرى هي موضع اختلاف لم يتفقوا عليها وهي + +209 +00:27:53,570 --> 00:28:03,980 +السفه والدين المستغرق لمال صاحبهوالمرض المتصل + +210 +00:28:03,980 --> 00:28:13,040 +بالموت والعلماء + +211 +00:28:13,040 --> 00:28:22,900 +ذكروا تقسيمًا آخر للحجر من حيث غرضه فقسموه من حيث + +212 +00:28:22,900 --> 00:28:31,650 +غرضه إلى قسمين الأول حجر على الإنسان لحق نفسهحجر + +213 +00:28:31,650 --> 00:28:38,390 +على الإنسان لحق نفسه وهذا النوع لا يعد الأنواع + +214 +00:28:38,390 --> 00:28:50,330 +الثلاثة التي ذكرناها في .. في المتفق عليه وهي + +215 +00:28:50,330 --> 00:29:02,180 +الصغر والجنون ليس الرق هنا لأن الرقةيحجروا على + +216 +00:29:02,180 --> 00:29:11,360 +الرقيق لا لمصلحة نفسه بل لمصلحة غيره ولكن الصغير + +217 +00:29:13,160 --> 00:29:20,360 +والسفيه والمجنون الصغير والسفيه والمجنون طبعا وإن + +218 +00:29:20,360 --> 00:29:27,140 +كان الصغير سفيها لكن السفيه هنا يقصد أو يذكر ويراد + +219 +00:29:27,140 --> 00:29:35,360 +منه من بلغ عقلا ثم طرأ عليه السفه كأن ضعف عقله + +220 +00:29:35,360 --> 00:29:45,480 +بسبب من الأسبابكأن مثلا تعرض إلى حادث حسي فأثر على + +221 +00:29:45,480 --> 00:29:55,120 +دماغه أو مثلا ابتلي بأحزان أثرت على دماغه أو ابتلي + +222 +00:29:55,120 --> 00:29:59,860 +بمرض فأثر + +223 +00:29:59,860 --> 00:30:06,880 +على دماغه فبات لا يحسنوا التصرف في المال إحسان + +224 +00:30:06,880 --> 00:30:13,650 +العقلاءو هذا قد حصل زمن النبي صلى الله عليه وسلم + +225 +00:30:13,650 --> 00:30:21,290 +فإن رجلا من الصحابة شج في رأسه أصابته قامة والقامة + +226 +00:30:21,290 --> 00:30:27,110 +اسم شجة عميقة + +227 +00:30:27,110 --> 00:30:34,390 +تؤثر على الدماغ فبعد أن كان هذا تاجرا فحلا بات بعد + +228 +00:30:34,390 --> 00:30:41,200 +الإصابة كل ما باع خسرفضاق أهله فشكوه إلى النبي وفي + +229 +00:30:41,200 --> 00:30:47,920 +رواية فضاق هو فأتى النبي صلى الله عليه وسلم يشكو + +230 +00:30:47,920 --> 00:30:54,700 +إليه ما يلقى فقال يا رسول اللهكل ما بعته خسرته + +231 +00:30:54,700 --> 00:31:01,180 +فقال لا تبيع قال لا أقدره لا أستطيع قال إذا إذا + +232 +00:31:01,180 --> 00:31:08,360 +بعته فقول لا خلابته ولي الخيار ثلاثة أيام يعني إذا + +233 +00:31:08,360 --> 00:31:15,300 +بعت يا هذا فاشترط لنفسك خيار الشرط ثلاثة أيام حتى + +234 +00:31:15,300 --> 00:31:22,140 +تمنح نفسك فرصة أن تعرض المتاعةالـ A الذي رغبت في + +235 +00:31:22,140 --> 00:31:28,080 +شرائه أن تعرضه على أصحاب الخبرة أو على أصحاب + +236 +00:31:28,080 --> 00:31:35,460 +التخصص فإذا نصحوا بشرائه بما بذلت من ثمن امضي وإلا + +237 +00:31:35,460 --> 00:31:44,520 +فمن حقك شرعا وقانونا أن تردهما دمت ايه؟ ما دمت ضمن + +238 +00:31:44,520 --> 00:31:51,320 +الأيام الثلاثة فإذا مضت ولم تفعل انقلب العقد من + +239 +00:31:51,320 --> 00:32:00,460 +الجواز إلى اللزوم أي نعم بعدها + +240 +00:32:00,460 --> 00:32:04,280 +طبعا قال + +241 +00:32:04,280 --> 00:32:09,540 +الإمام النووي رحمه الله تعالى منه + +242 +00:32:10,890 --> 00:32:19,330 +حجر المفلس لحق الغرماء منه أي من الحجر حجر المفلس + +243 +00:32:19,330 --> 00:32:29,210 +لحق الغرماء حتى نبيّن هذه الجملة الموجزة نريد أن + +244 +00:32:29,210 --> 00:32:38,090 +نذكر بأن الحجر له أنواع نوع + +245 +00:32:38,090 --> 00:32:39,070 +من جهة + +246 +00:32:41,770 --> 00:32:52,250 +مصلحتي المحجوري عليه ونوع آخر من جهة مراعاة مصلحة + +247 +00:32:52,250 --> 00:32:58,880 +الغير بدأ الإمام رحمه اللهبذكر الثاني، لا بذكر + +248 +00:32:58,880 --> 00:33:06,760 +الأول فإيه؟ فبدأ بإيه؟ بأنواع أو بأفراد النوع + +249 +00:33:06,760 --> 00:33:12,980 +الأول من أنواع الحجر وإيه؟ وهم المحجورون أو + +250 +00:33:12,980 --> 00:33:19,660 +المحجور عليهم لمصلحة غيرهم الذي يحجر عليهم لمصلحة + +251 +00:33:19,660 --> 00:33:29,120 +غيرهم ولذلك قال منه من هنا تبعضيةمن تبعضية والها + +252 +00:33:29,120 --> 00:33:37,720 +منه هاء الضمير عائد على أيه؟ على الحجر قال من + +253 +00:33:37,720 --> 00:33:48,340 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كله منقول لأنه + +265 +00:35:12,760 --> 00:35:19,620 +ينقل من مكان إلى مكانيعني سمي منقولا لأنه ينقل حيث + +266 +00:35:19,620 --> 00:35:26,240 +يريده الإنسان لكن الثابت لا يمكن نقله كدار أو كأرض + +267 +00:35:26,240 --> 00:35:31,960 +فإذا + +268 +00:35:31,960 --> 00:35:41,120 +أفلس المرءإذا أفلس المرء و لإيه و للناس في ذمته + +269 +00:35:41,120 --> 00:35:50,690 +دينه فإن القضاء يحجر على تصرفاته الماليةمراعاة + +270 +00:35:50,690 --> 00:35:58,370 +لمصلحة أصحاب المال مراعاة لمصلحة أصحاب المال ولذلك + +271 +00:35:58,370 --> 00:36:05,330 +قال المفلس اسم فاعل من الإفلاس يقول أفلس الرجل إذا + +272 +00:36:05,330 --> 00:36:12,170 +لم يبقى له مال كأنما صارت دراهمه فلوسا أو صار حيث + +273 +00:36:12,170 --> 00:36:19,580 +يقول ليس معه فلسوقالوا سمي مفلسا لأنه صار ذا فلوس + +274 +00:36:19,580 --> 00:36:28,380 +بعد أن كان ذا دراهم ودنانير والمفلس + +275 +00:36:28,380 --> 00:36:36,860 +في الشرعي من يزيد دينه على موجوده أو من كان دينه + +276 +00:36:36,860 --> 00:36:41,120 +أكثر من ماله وخرجه أكثر من دخله + +277 +00:36:43,700 --> 00:36:52,020 +والغرماء هنا جمعوا غريمن، والغريم من الفاظ الأضاد، + +278 +00:36:52,020 --> 00:36:56,940 +يعني الذي له معنيان، + +279 +00:36:56,940 --> 00:37:05,920 +ومعنياه متضادان، متناقضانالغريم له معنيان متناقضان + +280 +00:37:05,920 --> 00:37:13,120 +أحدهما أشهر من الآخر أما معناه الأشهر فيذكر الغريم + +281 +00:37:13,120 --> 00:37:23,990 +ويراد منه المدينةيذكروا الغريم ويراد منه المدين، + +282 +00:37:23,990 --> 00:37:32,330 +يعني الذي شغلت ذمته بمال لغيره، بمال لغيره + +283 +00:37:35,810 --> 00:37:42,690 +ويذكر أحيانا يذكر الغريم أحيانا ويراد منه الدائن + +284 +00:37:42,690 --> 00:37:51,690 +المحسن الذي أقرض أخاه أو أدانه يعني ليفرج كربته + +285 +00:37:51,690 --> 00:37:57,170 +ويقيل عثرته واضح الكلام؟ إذا أيه المعنى ييني + +286 +00:37:57,170 --> 00:38:02,440 +أشهره؟المدين، الغريم هو المدين والغرماء هم + +287 +00:38:02,440 --> 00:38:13,060 +المدينون، أي نعم ثم بعد أن ذكر هذا قال والحاصل أن + +288 +00:38:14,360 --> 00:38:20,140 +أول نوع من أنواع الحجر لمصلحة الغير الحجر على + +289 +00:38:20,140 --> 00:38:28,820 +المفلس أي منعه من التصرف في ماله صونا لحق أصحاب + +290 +00:38:28,820 --> 00:38:36,120 +الدين عليه أصحاب المالالنوع الثاني الراهن للمرتهن + +291 +00:38:36,120 --> 00:38:42,980 +الراهن للمرتهن وقبل الحديث عن معنى الراهن والمرتهن + +292 +00:38:42,980 --> 00:38:50,300 +يحسن أن نتحدث عن معنى الرهن الرهن ما وضع عند + +293 +00:38:50,300 --> 00:38:57,860 +الدائن لينوب مناب ما أخذ منهويمكن أن يقال فيه هو + +294 +00:38:57,860 --> 00:39:09,040 +حبس شيء مالي بحق يمكن استفاءه منه أبسط هذا الرهن + +295 +00:39:09,040 --> 00:39:15,840 +يا بناتي الطيبات موضوعه + +296 +00:39:15,840 --> 00:39:21,700 +عبارة عن عن عين عين + +297 +00:39:24,410 --> 00:39:33,090 +يودعها أحد الناس لتكون .. لتكون وثيقة عند غيره في + +298 +00:39:33,090 --> 00:39:40,310 +مقابل مصلحة عند الآخر يعني .. والمصلحة غالبا ما + +299 +00:39:40,310 --> 00:39:46,890 +تكون إيه؟ ما تكون قرضا أو دينا أزيد الأمر بيانا + +300 +00:39:46,890 --> 00:39:57,630 +إذامثلا أراد أحد الناس أن يستدين من آخره فاشترط + +301 +00:39:57,630 --> 00:40:09,450 +عليه الآخر أن يضع عنده عينا تعد وثيقة بحيث إذا جاء + +302 +00:40:09,450 --> 00:40:19,720 +أجل الدين ولم يوفيه المدينتسلط الدائن على هذه + +303 +00:40:19,720 --> 00:40:27,700 +العين فباعها واستوفى منها حقه هذا هو موضوع الرهن + +304 +00:40:27,700 --> 00:40:36,720 +طبعا أحيانا يكون هذا برغبة من الدائن على صاحب + +305 +00:40:36,720 --> 00:40:45,940 +المال الذي نطلق عليه لفظ المرتهنو أحيانا .. أحيانا + +306 +00:40:45,940 --> 00:40:54,420 +يكون هذا بطلب من المدين الذي يطلق عليه اسم الراهن + +307 +00:40:54,420 --> 00:41:00,600 +أحيانا مثلا الراهن نفسه يعني المدين هو خجلان يطلب + +308 +00:41:00,600 --> 00:41:07,480 +من إيه؟ من صديقه فبيأخذوا + +309 +00:41:07,480 --> 00:41:13,200 +مثلا قطعة ذهبعزيزة على قلبه لا يريد أن يبيعها و + +310 +00:41:13,200 --> 00:41:18,900 +يأتي صديقه يقول له يا أخي احفظ هذا .. هذه القطعة + +311 +00:41:18,900 --> 00:41:24,420 +الذهبية عندك و اعطني الفي دينار فاني بحاجة لهم + +312 +00:41:24,420 --> 00:41:33,390 +لتحقيق مصلحة مافيقبل الآخر فيعطيه ألفين و يحتجز + +313 +00:41:33,390 --> 00:41:39,310 +عنده يحبس عنده العين القطعة الذهبية لتكون وثيقة + +314 +00:41:39,310 --> 00:41:46,040 +تانيةحتى إذا جاء الأجل ولم يأتي الرجل إما أن تطيب + +315 +00:41:46,040 --> 00:41:53,120 +نفسه المرتهن بأن ينظره إلى حين ميصرة وإذا أراد + +316 +00:41:53,120 --> 00:42:00,100 +المشاح جاز له شرعا وقضاء أن يبيعها ليستوفي منها حق + +317 +00:42:00,100 --> 00:42:05,960 +نفسه فقط فإذا زاد رد الزيادة وإذا نقصت تسلط + +318 +00:42:05,960 --> 00:42:14,150 +بالنقصان على إيه؟على صاحبه .. اذا ال .. طيب الراهن + +319 +00:42:14,150 --> 00:42:22,850 +.. الراهن هو الراغب بالقرد وهو صاحب العين المرهونة + +320 +00:42:22,850 --> 00:42:31,810 +والمرتهن هو صاحب المال الذي يريد ان يبذلهللإيه؟ + +321 +00:42:31,810 --> 00:42:39,870 +للراهن والذي يحتجزه عند نفسه العين المرهونة كوثيقة + +322 +00:42:39,870 --> 00:42:46,870 +ليأمن بها على حق نفسه، والله تبارك وتعالى أعلم، + +323 +00:42:46,870 --> 00:42:48,850 +والحمد لله رب 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"end": 520.37, "text": "من تصرفه لغيره فإن تصرفه له بطريق الأصالة ولغيره بطريق النيابة فإذا لم يقدر على الأقوى لا يقدر على الأضعف بطريق الأولاد واحترز الإمام النووي بالملك والولاية عن التوكيل", "tokens": [27842, 6055, 9381, 28480, 3224, 5296, 17082, 13546, 3224, 6156, 28814, 1863, 6055, 9381, 28480, 3224, 46740, 4724, 9566, 16572, 4587, 16247, 9381, 6027, 3660, 35525, 17082, 13546, 3224, 4724, 9566, 16572, 4587, 28239, 1829, 16758, 3660, 6156, 28814, 15730, 32767, 7251, 28543, 2288, 15844, 16247, 4587, 2407, 7578, 20193, 7251, 28543, 2288, 15844, 16247, 11242, 3615, 5172, 4724, 9566, 16572, 4587, 16247, 12610, 18513, 36764, 33753, 2288, 11622, 33688, 2304, 10943, 28239, 2407, 45865, 20666, 2304, 23275, 16070, 12610, 995, 10632, 18871, 16712, 2407, 4117, 26895], "avg_logprob": -0.05974787113849412, "compression_ratio": 1.9870129870129871, "no_speech_prob": 1.1920928955078125e-07, "words": [{"start": 491.03, "end": 491.37, "word": "من", "probability": 0.93603515625}, {"start": 491.37, 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في", "probability": 0.8583984375}, {"start": 814.61, "end": 815.75, "word": " ذلك", "probability": 0.992431640625}], "temperature": 1.0}, {"id": 29, "seek": 84507, "start": 824.21, "end": 845.07, "text": "وقال النووي رحمه الله ويصح توكيل الولي في حق الطفل ويصح توكيل الولي في حق الطفل والمعنى", "tokens": [30543, 6027, 28239, 2407, 45865, 12602, 35571, 3224, 21984, 4032, 1829, 9381, 5016, 33427, 4117, 26895, 2423, 12610, 1829, 8978, 11331, 4587, 41950, 5172, 1211, 4032, 1829, 9381, 5016, 33427, 4117, 26895, 2423, 12610, 1829, 8978, 11331, 4587, 41950, 5172, 1211, 16070, 2304, 3615, 1863, 7578], "avg_logprob": -0.057056183352115306, "compression_ratio": 1.8588235294117648, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 824.21, "end": 824.99, "word": "وقال", "probability": 0.889892578125}, {"start": 824.99, "end": 825.75, "word": " النووي", "probability": 0.9532877604166666}, {"start": 825.75, "end": 826.41, "word": " رحمه", "probability": 0.9716796875}, {"start": 826.41, 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954.29, "end": 955.03, "word": " يخص", "probability": 0.9938151041666666}, {"start": 955.03, "end": 955.69, "word": " المال", "probability": 0.993896484375}, {"start": 955.69, "end": 957.43, "word": " وحده", "probability": 0.9383138020833334}, {"start": 957.43, "end": 959.21, "word": " يجوز", "probability": 0.9879150390625}, {"start": 959.21, "end": 960.05, "word": " لهذا", "probability": 0.974853515625}], "temperature": 1.0}, {"id": 33, "seek": 97936, "start": 962.9, "end": 979.36, "text": "القيم أن يوكل غيره فيما جاز له مباشرته، وهو المال", "tokens": [6027, 4587, 32640, 14739, 7251, 2407, 28820, 32771, 13546, 3224, 8978, 15042, 10874, 31377, 46740, 3714, 3555, 33599, 43500, 3224, 12399, 37037, 2407, 9673, 6027], "avg_logprob": -0.1582031209881489, "compression_ratio": 1.155844155844156, "no_speech_prob": 0.0, "words": [{"start": 962.9, "end": 963.9, "word": "القيم", "probability": 0.78173828125}, {"start": 963.9, "end": 964.32, "word": " أن", "probability": 0.77783203125}, {"start": 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2304, 5016, 7435, 13063, 47356, 4032, 1863, 5016, 2407, 16095, 6156, 4117, 15042, 20328, 5016, 33427, 4117, 26895, 2423, 12610, 1829, 8978, 41950, 5172, 1211, 7251, 9381, 5016, 33427, 4117, 26895, 3224, 8978, 11331, 4587, 21136, 41185, 3224, 16070, 2304, 5172, 1211, 3794], "avg_logprob": -0.05825805809581652, "compression_ratio": 1.8859649122807018, "no_speech_prob": 0.0, "words": [{"start": 995.42, "end": 996.08, "word": "ومثل", "probability": 0.9274088541666666}, {"start": 996.08, "end": 996.82, "word": " الطفل", "probability": 0.9612630208333334}, {"start": 996.82, "end": 999.18, "word": " المجنون", "probability": 0.9781494140625}, {"start": 999.18, "end": 1000.4, "word": " والمعتوه", "probability": 0.9544921875}, {"start": 1000.4, "end": 1001.28, "word": " والسفيه", "probability": 0.9161376953125}, {"start": 1001.28, "end": 1002.34, "word": " والمحجور", "probability": 0.96669921875}, {"start": 1002.34, "end": 1002.94, "word": " عليه", "probability": 0.82568359375}, {"start": 1002.94, "end": 1003.88, "word": " ونحوهم", "probability": 0.9408203125}, {"start": 1003.88, "end": 1008.34, "word": " فكما", "probability": 0.873046875}, {"start": 1008.34, "end": 1009.36, "word": " صح", "probability": 0.995849609375}, {"start": 1009.36, "end": 1011.58, "word": " توكيل", "probability": 0.8103841145833334}, {"start": 1011.58, "end": 1012.4, "word": " الولي", "probability": 0.91943359375}, {"start": 1012.4, "end": 1013.34, "word": " في", "probability": 0.9208984375}, {"start": 1013.34, "end": 1014.02, "word": " الطفل", "probability": 0.9913736979166666}, {"start": 1014.02, "end": 1016.28, "word": " يصح", "probability": 0.9773763020833334}, {"start": 1016.28, "end": 1017.66, "word": " توكيله", "probability": 0.981689453125}, {"start": 1017.66, "end": 1019.24, "word": " في", "probability": 0.9755859375}, {"start": 1019.24, "end": 1019.76, "word": " حق", "probability": 0.992431640625}, {"start": 1019.76, "end": 1020.78, "word": " السفيه", "probability": 0.9622395833333334}, {"start": 1020.78, "end": 1023.14, "word": " والمفلس", "probability": 0.97392578125}], "temperature": 1.0}, {"id": 35, "seek": 105123, "start": 1026.49, "end": 1051.23, "text": "أو في حق المجنون عفوًا والمعتوه والسفيه والمحجور عليه ونحوهم ثم أفادنا أهل العلم", "tokens": [10721, 2407, 8978, 11331, 4587, 9673, 7435, 1863, 11536, 6225, 5172, 2407, 14111, 995, 16070, 2304, 34268, 2407, 3224, 16070, 3794, 41185, 3224, 16070, 2304, 5016, 7435, 13063, 47356, 4032, 1863, 5016, 2407, 16095, 38637, 2304, 5551, 5172, 18513, 8315, 5551, 3224, 1211, 18863, 19528], "avg_logprob": -0.07332710468250772, "compression_ratio": 1.4848484848484849, "no_speech_prob": 0.0, "words": [{"start": 1026.49, "end": 1026.85, "word": "أو", "probability": 0.91748046875}, {"start": 1026.85, "end": 1027.07, "word": " في", "probability": 0.89501953125}, {"start": 1027.07, "end": 1027.51, "word": " حق", "probability": 0.986083984375}, {"start": 1027.51, "end": 1028.37, "word": " المجنون", "probability": 0.9951171875}, {"start": 1028.37, "end": 1029.21, "word": " عفوًا", "probability": 0.86064453125}, {"start": 1029.21, "end": 1031.01, "word": " والمعتوه", "probability": 0.887109375}, {"start": 1031.01, "end": 1033.17, "word": " والسفيه", "probability": 0.9150390625}, {"start": 1033.17, "end": 1035.13, "word": " والمحجور", "probability": 0.96630859375}, {"start": 1035.13, "end": 1035.97, "word": " عليه", "probability": 0.7578125}, {"start": 1035.97, "end": 1037.67, "word": " ونحوهم", "probability": 0.95576171875}, {"start": 1037.67, "end": 1049.27, "word": " ثم", "probability": 0.945068359375}, {"start": 1049.27, "end": 1050.17, "word": " أفادنا", "probability": 0.98193359375}, {"start": 1050.17, "end": 1050.65, "word": " أهل", "probability": 0.99169921875}, {"start": 1050.65, "end": 1051.23, "word": " العلم", "probability": 0.986328125}], "temperature": 1.0}, {"id": 36, "seek": 108411, "start": 1055.06, "end": 1084.12, "text": "صحة توكيل السفيه والمفلس والعد فيما يستقلون من التصرفات والمعنى أن هؤلاء إذا صح", "tokens": [9381, 5016, 3660, 33427, 4117, 26895, 21136, 41185, 3224, 16070, 2304, 5172, 1211, 3794, 16070, 22488, 8978, 15042, 7251, 14851, 4587, 1211, 11536, 9154, 16712, 9381, 28480, 9307, 16070, 2304, 3615, 1863, 7578, 14739, 8032, 33604, 1211, 16606, 11933, 15730, 20328, 5016], "avg_logprob": -0.10501453453718229, "compression_ratio": 1.3942307692307692, "no_speech_prob": 0.0, "words": [{"start": 1055.06, "end": 1055.86, "word": "صحة", "probability": 0.9830729166666666}, {"start": 1055.86, "end": 1056.68, "word": " توكيل", "probability": 0.7731119791666666}, {"start": 1056.68, "end": 1057.58, "word": " السفيه", "probability": 0.8868815104166666}, {"start": 1057.58, "end": 1059.02, "word": " والمفلس", "probability": 0.965625}, {"start": 1059.02, "end": 1061.02, "word": " والعد", "probability": 0.72900390625}, {"start": 1061.02, "end": 1062.78, "word": " فيما", "probability": 0.753662109375}, {"start": 1062.78, "end": 1064.18, "word": " يستقلون", "probability": 0.9591796875}, {"start": 1064.18, "end": 1064.5, "word": " من", "probability": 0.9912109375}, {"start": 1064.5, "end": 1066.0, "word": " التصرفات", "probability": 0.9947509765625}, {"start": 1066.0, "end": 1070.94, "word": " والمعنى", "probability": 0.94736328125}, {"start": 1070.94, "end": 1075.82, "word": " أن", "probability": 0.59814453125}, {"start": 1075.82, "end": 1077.06, "word": " هؤلاء", "probability": 0.9735107421875}, {"start": 1077.06, "end": 1083.56, "word": " إذا", "probability": 0.93017578125}, {"start": 1083.56, "end": 1084.12, "word": " صح", "probability": 0.993408203125}], "temperature": 1.0}, {"id": 37, "seek": 111696, "start": 1087.42, "end": 1116.96, "text": "منهم مباشرة شيء صح توكيلهم فيه فمثلا يصح من هؤلاء قبول الهبة يصح من هؤلاء قبول الهبة فيصح توكيلهم في قبولها", "tokens": [27842, 16095, 3714, 3555, 33599, 25720, 44049, 38207, 20328, 5016, 33427, 4117, 26895, 16095, 8978, 3224, 6156, 2304, 12984, 15040, 7251, 9381, 5016, 9154, 8032, 33604, 1211, 16606, 12174, 3555, 12610, 2423, 3224, 49401, 7251, 9381, 5016, 9154, 8032, 33604, 1211, 16606, 12174, 3555, 12610, 2423, 3224, 49401, 8978, 9381, 5016, 33427, 4117, 26895, 16095, 8978, 12174, 3555, 12610, 11296], "avg_logprob": -0.049980788445863567, "compression_ratio": 1.9207920792079207, "no_speech_prob": 0.0, "words": [{"start": 1087.42, "end": 1088.32, "word": "منهم", "probability": 0.943115234375}, {"start": 1088.32, "end": 1089.66, "word": " مباشرة", "probability": 0.9935302734375}, {"start": 1089.66, "end": 1090.94, "word": " شيء", "probability": 0.923583984375}, {"start": 1090.94, "end": 1092.98, "word": " صح", "probability": 0.990478515625}, {"start": 1092.98, "end": 1093.96, "word": " توكيلهم", "probability": 0.84814453125}, {"start": 1093.96, "end": 1094.6, "word": " فيه", "probability": 0.99169921875}, {"start": 1094.6, "end": 1098.48, "word": " فمثلا", "probability": 0.8646240234375}, {"start": 1098.48, "end": 1101.84, "word": " يصح", "probability": 0.9440104166666666}, {"start": 1101.84, "end": 1102.18, "word": " من", "probability": 0.9892578125}, {"start": 1102.18, "end": 1103.1, "word": " هؤلاء", "probability": 0.9781494140625}, {"start": 1103.1, "end": 1103.74, "word": " قبول", "probability": 0.9664713541666666}, {"start": 1103.74, "end": 1104.34, "word": " الهبة", "probability": 0.89013671875}, {"start": 1104.34, "end": 1106.88, "word": " يصح", "probability": 0.9375}, {"start": 1106.88, "end": 1107.14, "word": " من", "probability": 0.994140625}, {"start": 1107.14, "end": 1107.88, "word": " هؤلاء", "probability": 0.996826171875}, {"start": 1107.88, "end": 1108.48, "word": " قبول", "probability": 0.9889322916666666}, {"start": 1108.48, "end": 1109.06, "word": " الهبة", "probability": 0.986328125}, {"start": 1109.06, "end": 1110.66, "word": " فيصح", "probability": 0.9744466145833334}, {"start": 1110.66, "end": 1111.96, "word": " توكيلهم", "probability": 0.981201171875}, {"start": 1111.96, "end": 1116.08, "word": " في", "probability": 0.9677734375}, {"start": 1116.08, "end": 1116.96, "word": " قبولها", "probability": 0.9901123046875}], "temperature": 1.0}, {"id": 38, "seek": 114827, "start": 1122.49, "end": 1148.27, "text": "ولا يصحوا توكيلهم فيما لا يستقلون به إلا بعد إذن الولي والغريم والسيد يعني إذا أذن الولي", "tokens": [12610, 995, 7251, 9381, 5016, 14407, 33427, 4117, 26895, 16095, 8978, 15042, 20193, 7251, 14851, 4587, 1211, 11536, 39627, 11933, 15040, 39182, 11933, 8848, 1863, 2423, 12610, 1829, 16070, 17082, 16572, 2304, 16070, 3794, 25708, 37495, 22653, 11933, 15730, 5551, 8848, 1863, 2423, 12610, 1829], "avg_logprob": -0.0866168453965498, "compression_ratio": 1.5384615384615385, "no_speech_prob": 0.0, "words": [{"start": 1122.4899999999998, "end": 1123.8899999999999, "word": "ولا", "probability": 0.750732421875}, {"start": 1123.8899999999999, "end": 1125.29, "word": " يصحوا", "probability": 0.85260009765625}, {"start": 1125.29, "end": 1128.29, "word": " توكيلهم", "probability": 0.8709716796875}, {"start": 1128.29, "end": 1131.23, "word": " فيما", "probability": 0.912841796875}, {"start": 1131.23, "end": 1131.59, "word": " لا", "probability": 0.89892578125}, {"start": 1131.59, "end": 1132.87, "word": " يستقلون", "probability": 0.9888671875}, {"start": 1132.87, "end": 1133.23, "word": " به", "probability": 0.849609375}, {"start": 1133.23, "end": 1135.11, "word": " إلا", "probability": 0.929443359375}, {"start": 1135.11, "end": 1135.75, "word": " بعد", "probability": 0.95703125}, {"start": 1135.75, "end": 1136.35, "word": " إذن", "probability": 0.9602864583333334}, {"start": 1136.35, "end": 1137.21, "word": " الولي", "probability": 0.9334309895833334}, {"start": 1137.21, "end": 1139.23, "word": " والغريم", "probability": 0.9451904296875}, {"start": 1139.23, "end": 1140.09, "word": " والسيد", "probability": 0.9596354166666666}, {"start": 1140.09, "end": 1141.93, "word": " يعني", "probability": 0.920654296875}, {"start": 1141.93, "end": 1142.35, "word": " إذا", "probability": 0.96923828125}, {"start": 1142.35, "end": 1143.07, "word": " أذن", "probability": 0.9619140625}, {"start": 1143.07, "end": 1148.27, "word": " الولي", "probability": 0.9768880208333334}], "temperature": 1.0}, {"id": 39, "seek": 117419, "start": 1150.81, "end": 1174.19, "text": "أو الغريم وهو هنا بمعنى الدائن صاحب المال والسيد في حق العبد إذا أذن هؤلاء", "tokens": [10721, 2407, 6024, 118, 16572, 2304, 37037, 2407, 34105, 4724, 2304, 3615, 1863, 7578, 32748, 16373, 1863, 20328, 39319, 3555, 9673, 6027, 16070, 3794, 25708, 8978, 11331, 4587, 18863, 44510, 11933, 15730, 5551, 8848, 1863, 8032, 33604, 1211, 16606], "avg_logprob": -0.03957519493997097, "compression_ratio": 1.3137254901960784, "no_speech_prob": 0.0, "words": [{"start": 1150.81, "end": 1151.21, "word": "أو", "probability": 0.92724609375}, {"start": 1151.21, "end": 1151.97, "word": " الغريم", "probability": 0.959228515625}, {"start": 1151.97, "end": 1152.65, "word": " وهو", "probability": 0.937744140625}, {"start": 1152.65, "end": 1153.01, "word": " هنا", "probability": 0.982421875}, {"start": 1153.01, "end": 1153.71, "word": " بمعنى", "probability": 0.993359375}, {"start": 1153.71, "end": 1154.71, "word": " الدائن", "probability": 0.9314778645833334}, {"start": 1154.71, "end": 1163.15, "word": " صاحب", "probability": 0.9879557291666666}, {"start": 1163.15, "end": 1163.81, "word": " المال", "probability": 0.978271484375}, {"start": 1163.81, "end": 1169.55, "word": " والسيد", "probability": 0.9189453125}, {"start": 1169.55, "end": 1170.03, "word": " في", "probability": 0.97998046875}, {"start": 1170.03, "end": 1170.47, "word": " حق", "probability": 0.99658203125}, {"start": 1170.47, "end": 1171.13, "word": " العبد", "probability": 0.98486328125}, {"start": 1171.13, "end": 1172.61, "word": " إذا", "probability": 0.8662109375}, {"start": 1172.61, "end": 1173.23, "word": " أذن", "probability": 0.9737955729166666}, {"start": 1173.23, "end": 1174.19, "word": " هؤلاء", "probability": 0.9788818359375}], "temperature": 1.0}, {"id": 40, "seek": 119634, "start": 1182.25, "end": 1196.35, "text": "لأصحابهم الذين ذكرنا بالتصرف في شيء ما صح توكيلهم فيه", "tokens": [1211, 10721, 9381, 5016, 16758, 16095, 32545, 9957, 29910, 37983, 8315, 20666, 2655, 9381, 28480, 8978, 44049, 38207, 19446, 20328, 5016, 6055, 2407, 4117, 26895, 16095, 8978, 3224], "avg_logprob": -0.07920258620689655, "compression_ratio": 1.1975308641975309, "no_speech_prob": 0.0, "words": [{"start": 1182.25, "end": 1183.65, "word": "لأصحابهم", "probability": 0.9241536458333334}, {"start": 1183.65, "end": 1184.31, "word": " الذين", "probability": 0.981201171875}, {"start": 1184.31, "end": 1185.25, "word": " ذكرنا", "probability": 0.9873046875}, {"start": 1185.25, "end": 1187.13, "word": " بالتصرف", "probability": 0.9542236328125}, {"start": 1187.13, "end": 1187.47, "word": " في", "probability": 0.95361328125}, {"start": 1187.47, "end": 1188.17, "word": " شيء", "probability": 0.88525390625}, {"start": 1188.17, "end": 1188.51, "word": " ما", "probability": 0.96240234375}, {"start": 1188.51, "end": 1192.61, "word": " صح", "probability": 0.96630859375}, {"start": 1192.61, "end": 1195.87, "word": " توكيلهم", "probability": 0.8505859375}, {"start": 1195.87, "end": 1196.35, "word": " فيه", "probability": 0.98876953125}], "temperature": 1.0}, {"id": 41, "seek": 124039, "start": 1211.37, "end": 1240.39, "text": "و يصحوا توكيل أصناف الزكاة في قبضها لهم والمعنى يصح توكيل مصارفي الزكاة", "tokens": [2407, 7251, 9381, 5016, 14407, 6055, 2407, 4117, 26895, 5551, 9381, 8315, 5172, 6024, 110, 4117, 995, 3660, 8978, 12174, 3555, 11242, 11296, 5296, 16095, 16070, 2304, 3615, 1863, 7578, 7251, 9381, 5016, 33427, 4117, 26895, 3714, 9381, 9640, 41185, 6024, 110, 4117, 995, 3660], "avg_logprob": -0.14104958785616833, "compression_ratio": 1.3978494623655915, "no_speech_prob": 0.0, "words": [{"start": 1211.37, "end": 1211.63, "word": "و", "probability": 0.69287109375}, {"start": 1211.63, "end": 1213.17, "word": " يصحوا", "probability": 0.809326171875}, {"start": 1213.17, "end": 1227.29, "word": " توكيل", "probability": 0.850830078125}, {"start": 1227.29, "end": 1228.15, "word": " أصناف", "probability": 0.866455078125}, {"start": 1228.15, "end": 1228.97, "word": " الزكاة", "probability": 0.8625}, {"start": 1228.97, "end": 1229.23, "word": " في", "probability": 0.98046875}, {"start": 1229.23, "end": 1230.01, "word": " قبضها", "probability": 0.93798828125}, {"start": 1230.01, "end": 1230.61, "word": " لهم", "probability": 0.971435546875}, {"start": 1230.61, "end": 1234.87, "word": " والمعنى", "probability": 0.92216796875}, {"start": 1234.87, "end": 1235.45, "word": " يصح", "probability": 0.97998046875}, {"start": 1235.45, "end": 1236.37, "word": " توكيل", "probability": 0.8072916666666666}, {"start": 1236.37, "end": 1238.79, "word": " مصارفي", "probability": 0.873779296875}, {"start": 1238.79, "end": 1240.39, "word": " الزكاة", "probability": 0.93759765625}], "temperature": 1.0}, {"id": 42, "seek": 127044, "start": 1242.54, "end": 1270.44, "text": "من الفقراء والمساكين وغيرهم في قبضها لهم أي صح أن يوكلوا غيرهم في قبض الذكوات لهم", "tokens": [27842, 27188, 4587, 2288, 16606, 16070, 2304, 3794, 995, 4117, 9957, 4032, 17082, 13546, 16095, 8978, 12174, 3555, 11242, 11296, 5296, 16095, 36632, 20328, 5016, 14739, 7251, 2407, 28820, 14407, 32771, 13546, 16095, 8978, 12174, 3555, 11242, 32545, 4117, 2407, 9307, 5296, 16095], "avg_logprob": -0.08447265557267448, "compression_ratio": 1.5, "no_speech_prob": 0.0, "words": [{"start": 1242.54, "end": 1242.9, "word": "من", "probability": 0.865234375}, {"start": 1242.9, "end": 1243.84, "word": " الفقراء", "probability": 0.9906005859375}, {"start": 1243.84, "end": 1245.04, "word": " والمساكين", "probability": 0.8794759114583334}, {"start": 1245.04, "end": 1246.2, "word": " وغيرهم", "probability": 0.9903564453125}, {"start": 1246.2, "end": 1256.54, "word": " في", "probability": 0.9033203125}, {"start": 1256.54, "end": 1258.86, "word": " قبضها", "probability": 0.982177734375}, {"start": 1258.86, "end": 1260.3, "word": " لهم", "probability": 0.976318359375}, {"start": 1260.3, "end": 1262.46, "word": " أي", "probability": 0.728515625}, {"start": 1262.46, "end": 1263.0, "word": " صح", "probability": 0.75146484375}, {"start": 1263.0, "end": 1263.34, "word": " أن", "probability": 0.5322265625}, {"start": 1263.34, "end": 1264.3, "word": " يوكلوا", "probability": 0.897216796875}, {"start": 1264.3, "end": 1264.98, "word": " غيرهم", "probability": 0.99267578125}, {"start": 1264.98, "end": 1265.22, "word": " في", "probability": 0.97509765625}, {"start": 1265.22, "end": 1265.92, "word": " قبض", "probability": 0.9951171875}, {"start": 1265.92, "end": 1268.76, "word": " الذكوات", "probability": 0.9560546875}, {"start": 1268.76, "end": 1270.44, "word": " لهم", "probability": 0.983642578125}], "temperature": 1.0}, {"id": 43, "seek": 129413, "start": 1273.55, "end": 1294.13, "text": "فلمّا صح منهم أن يباشروا ذلك صح منهم التوكيل فيه ثم قال النووي رحمه الله", "tokens": [5172, 19528, 11703, 995, 20328, 5016, 9154, 16095, 14739, 7251, 3555, 33599, 2288, 14407, 29910, 23275, 20328, 5016, 9154, 16095, 16712, 2407, 4117, 26895, 8978, 3224, 38637, 2304, 50239, 28239, 2407, 45865, 12602, 35571, 3224, 21984], "avg_logprob": -0.042229728118793386, "compression_ratio": 1.368421052631579, "no_speech_prob": 0.0, "words": [{"start": 1273.55, "end": 1274.35, "word": "فلمّا", "probability": 0.896728515625}, {"start": 1274.35, "end": 1274.83, "word": " صح", "probability": 0.994384765625}, {"start": 1274.83, "end": 1275.45, "word": " منهم", "probability": 0.949951171875}, {"start": 1275.45, "end": 1275.81, "word": " أن", "probability": 0.92431640625}, {"start": 1275.81, "end": 1276.87, "word": " يباشروا", "probability": 0.955078125}, {"start": 1276.87, "end": 1277.45, "word": " ذلك", "probability": 0.99462890625}, {"start": 1277.45, "end": 1279.11, "word": " صح", "probability": 0.953125}, {"start": 1279.11, "end": 1280.93, "word": " 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+00:00:44,300 --> 00:00:50,450 +رسوله هو بعدهبعد الحديث عن تعريف الوكالة ودليل + +6 +00:00:50,450 --> 00:00:57,390 +مشروعيتها نتحدث ان شاء الله تعالى عن أركانها اختلف + +7 +00:00:57,390 --> 00:01:06,590 +العلماء في أركان الوكالة الاجماع + +8 +00:01:06,590 --> 00:01:12,790 +يا بنتي الفاضلة أجمع العلماء على أن الوكالة + +9 +00:01:18,330 --> 00:01:27,490 +من العقود المأذون بها شرعا وقد ورد الإجماع على + +10 +00:01:27,490 --> 00:01:34,350 +الآيات التي ذكرنا في دليل مشروعيتها وعلى الأحاديث + +11 +00:01:34,350 --> 00:01:43,550 +أيضا أما المعقول فعنه يعني مندوحة وذلك لوجود + +12 +00:01:43,550 --> 00:01:50,080 +الأدلة من السمعةأما أركانها قلنا اختلف العلماء في + +13 +00:01:50,080 --> 00:01:57,360 +أركانها فذهب الجمهور المالكية والشافعية والحنابلة + +14 +00:01:57,360 --> 00:02:08,400 +إلى أن أركانها أربعة موكل ووكيل وموكل فيه وصيغة + +15 +00:02:08,400 --> 00:02:14,760 +وذهب الحنافية إلى أن للوكالة + +16 +00:02:14,760 --> 00:02:24,870 +ركنا واحداوهو الصيغة التي تتألف من الإيجاب والقبول + +17 +00:02:24,870 --> 00:02:35,070 +والأولى ما صار إليه الجمهور وإليكن بيان ذلك على + +18 +00:02:35,070 --> 00:02:43,830 +التفصيل الركن الأول وهو الموكل الركن الأول هو + +19 +00:02:43,830 --> 00:02:52,500 +الموكلوالموكل هو الأصيل الذي يملك الحق قال + +20 +00:02:52,500 --> 00:02:57,360 +الإمام النووي رحمه الله تعالى في كتابه منهاج + +21 +00:02:57,360 --> 00:03:06,240 +الطالبين شرط الموكل صحة مباشرته ما أوكل فيه بملك + +22 +00:03:06,240 --> 00:03:17,610 +أو ولايةشرط الموكل صحة مباشرته ما وكل فيه بملك أو + +23 +00:03:17,610 --> 00:03:24,290 +ولاية هو المعنى أن من شرط الموكل أن يكون أهلا + +24 +00:03:24,290 --> 00:03:35,270 +لمباشرة التصرف المأذون به شرعا سواء كانبملك + +25 +00:03:35,270 --> 00:03:45,350 +كتوكيله شخصا أن يتصرف في ماله بيعا أو شراء أو هبة + +26 +00:03:45,350 --> 00:03:58,010 +أو وصية أو نحوها فلمّا صح منه مباشرة ذلك بنفسه صح + +27 +00:03:58,010 --> 00:04:10,360 +أن يوكل فيه غيره قولهبملك وقد بيناه أو ولاية أو + +28 +00:04:10,360 --> 00:04:19,500 +كان بولاية كما لو وكل الأب أو الجد شخصا في مال + +29 +00:04:19,500 --> 00:04:31,300 +موليه سواء كان المولي صغيرا او مجنونا او رشيدا + +30 +00:04:33,780 --> 00:04:44,320 +قد وكل غيره في قبض مهر إبنته ثم + +31 +00:04:44,320 --> 00:04:52,960 +قوله أي قول الإمام النووي رحمه الله فلا + +32 +00:04:52,960 --> 00:04:57,560 +يصح توكيل صبي ولا مجنون + +33 +00:04:59,920 --> 00:05:09,000 +معناه فلا يصح توكيل صبي سواء + +34 +00:05:09,000 --> 00:05:18,600 +كان مميزا أو دونه أي غير مميز بالأولى + +35 +00:05:18,600 --> 00:05:25,660 +ولا مجنون أي ولا يصح توكيل مجنون + +36 +00:05:29,110 --> 00:05:38,850 +ولا كذلك مغمن عليه ولا نائم لأنهم ليسوا أهلا + +37 +00:05:38,850 --> 00:05:49,630 +لمباشرة التصرفات فلا يصح من هؤلاء + +38 +00:05:49,630 --> 00:05:51,970 +أن يوكلوا غيرهم + +39 +00:05:59,760 --> 00:06:09,860 +في التصرفات ثم + +40 +00:06:09,860 --> 00:06:19,180 +أيضا لا يصح توكيل فاسق في نكاح ابنته لو أن رجلا + +41 +00:06:19,180 --> 00:06:23,580 +فاسقا + +42 +00:06:23,580 --> 00:06:28,980 +وكل + +43 +00:06:30,810 --> 00:06:38,450 +شخصا في تزويج ابنته لا + +44 +00:06:38,450 --> 00:06:48,910 +تصحوا .. لا تصحوا وكالته لماذا يا بناتي الطيبات؟ + +45 +00:06:48,910 --> 00:06:58,730 +لأن الفاسقةلمّا لم يصح أن يباشر تزويج ابنته بنفسه + +46 +00:06:58,730 --> 00:07:11,010 +لم يجز له أن يوكل غيره في تزويجها لما أسلفنا من أن + +47 +00:07:11,010 --> 00:07:18,570 +شرط صحة التوكيل أن تصح مباشرة + +48 +00:07:19,810 --> 00:07:29,690 +الفعل من الموكل فإذا صح منه مباشرة الفعل صح توكيله + +49 +00:07:29,690 --> 00:07:43,690 +فيه فإذا لم يصح لم يصح توكيله فيه إذا + +50 +00:07:43,690 --> 00:07:44,230 +قال + +51 +00:07:46,950 --> 00:07:55,970 +العلماء فلا تصحوا وكالة الفاسق في نكاح ابنته لأنه + +52 +00:07:55,970 --> 00:08:06,830 +لا يزوج ابنته بنفسه فابنت غيره أولى و لأن تصرف + +53 +00:08:06,830 --> 00:08:16,550 +الشخص لنفسه أقوىمن تصرفه لغيره فإن تصرفه له بطريق + +54 +00:08:16,550 --> 00:08:22,810 +الأصالة ولغيره بطريق النيابة فإذا لم يقدر على + +55 +00:08:22,810 --> 00:08:33,010 +الأقوى لا يقدر على الأضعف بطريق الأولاد واحترز + +56 +00:08:33,010 --> 00:08:42,100 +الإمام النووي بالملك والولاية عن التوكيلأو عفوا + +57 +00:08:42,100 --> 00:08:53,820 +احترز بالملك والولاية عن الوكيل فإنه لا يصح للوكيل + +58 +00:08:53,820 --> 00:09:02,260 +أن يوكل شخصا في مال غيره لا يصح للوكيل أن يوكل + +59 +00:09:02,260 --> 00:09:10,900 +شخصا في مال غيره لكونه ليس بمالك ولا ولي + +60 +00:09:19,930 --> 00:09:26,510 +ثم قال النووي رحمه الله ولا المرأة والمحرم في + +61 +00:09:26,510 --> 00:09:40,870 +النكاح والمعنى لا يصح توكيل المرأة رجلا أجنبيا ولا + +62 +00:09:40,870 --> 00:09:52,190 +يصح توكيل المحرم رجلا حلالافي النكاح يعني أن يوكل + +63 +00:09:52,190 --> 00:10:02,490 +المحرم رجلا حلالا أن يزوجه أما + +64 +00:10:02,490 --> 00:10:11,310 +المرأة فإنها لا تزوج نفسها لقوله صلى الله عليه + +65 +00:10:11,310 --> 00:10:22,400 +وسلم لا تزوج المرأة المرأةولا تزوج المرأة نفسها و + +66 +00:10:22,400 --> 00:10:30,980 +لقوله صلى الله عليه وسلم أي ممرأة نكحت بغير إذن + +67 +00:10:30,980 --> 00:10:39,800 +وليها فنكاحها باطل فنكاحها باطل فنكاحها باطل + +68 +00:10:39,800 --> 00:10:49,850 +يستفاد من هذه الحديثينعدم صحة مباشرة المرأة تزويج + +69 +00:10:49,850 --> 00:10:59,430 +نفسها فإذا لم يصح منها ذلك فهل تصح أو هل يصح أن + +70 +00:10:59,430 --> 00:11:09,320 +توكل فيه غيرها وقد قلنا آنفابأن الوكالة مبنية على + +71 +00:11:09,320 --> 00:11:17,760 +صحة المباشرة فلمّا لم تصح المباشرة من الأصيل لم + +72 +00:11:17,760 --> 00:11:25,600 +تصح الوكالة منه في هذا الشيء الذي منع من مباشرته + +73 +00:11:25,600 --> 00:11:34,040 +واضح الكلام أما الصورة الثانية فهي صورةالمحرم فلا + +74 +00:11:34,040 --> 00:11:43,040 +يجوز للمحرم أن يوكل عفوا نعم لا يجوز للمحرم أن + +75 +00:11:43,040 --> 00:11:59,380 +يوكل رجلا حلالا ولا محرما بالأولى في تزويج الموكلة + +76 +00:11:59,380 --> 00:12:00,740 +وهو الأصيل + +77 +00:12:09,570 --> 00:12:21,090 +وذلك لأن المحرم نفسه لا يجوز أن يزوج نفسه فلم + +78 +00:12:21,090 --> 00:12:33,790 +يصح منه أن يوكل حال إحرامه أن يوكل غيره في الزواج + +79 +00:12:33,790 --> 00:12:38,830 +ودليل عدم جواز + +80 +00:12:42,780 --> 00:12:55,140 +نكاح المحرم وكذلك + +81 +00:12:55,140 --> 00:13:04,460 +دليل عدم جواز انكاح ابنته وهو محرم حديث عثمان ابن + +82 +00:13:04,460 --> 00:13:07,660 +عثان رضي الله عنه قال + +83 +00:13:10,490 --> 00:13:17,790 +قال رسول الله صلى الله عليه وسلم لا + +84 +00:13:17,790 --> 00:13:25,290 +ينكح المحرم ولا ينكح ولا يخطض فلمّا + +85 +00:13:25,290 --> 00:13:34,610 +منع من المباشرة منع من التوكيل في + +86 +00:13:34,610 --> 00:13:35,750 +ذلك + +87 +00:13:44,210 --> 00:13:50,530 +وقال النووي رحمه الله ويصح + +88 +00:13:50,530 --> 00:13:58,270 +توكيل الولي في حق الطفل ويصح + +89 +00:13:58,270 --> 00:14:05,070 +توكيل الولي في حق الطفل والمعنى + +90 +00:14:16,080 --> 00:14:30,860 +يصح توكيل الولي وهو الأب والجد الصحيح في + +91 +00:14:30,860 --> 00:14:38,560 +حق الطفل في + +92 +00:14:38,560 --> 00:14:40,840 +موضوع النكاح والمال + +93 +00:15:03,250 --> 00:15:11,350 +ويصح أيضًا توكيل الوصي وهو وصي الأبي أو وصي الجد + +94 +00:15:11,350 --> 00:15:30,950 +أب الأب وكذلك + +95 +00:15:30,950 --> 00:15:31,850 +القيم + +96 +00:15:34,650 --> 00:15:40,350 +في المال وحده يعني + +97 +00:15:40,350 --> 00:15:48,610 +إذا كان ثم تقييم على + +98 +00:15:48,610 --> 00:15:54,290 +الصبي الصغير فيما + +99 +00:15:54,290 --> 00:16:00,050 +يخص المال وحده يجوز لهذا + +100 +00:16:02,900 --> 00:16:10,540 +القيم أن يوكل غيره + +101 +00:16:10,540 --> 00:16:18,320 +فيما جاز له مباشرته، + +102 +00:16:18,320 --> 00:16:19,360 +وهو المال + +103 +00:16:35,420 --> 00:16:42,940 +ومثل الطفل المجنون والمعتوه والسفيه والمحجور عليه + +104 +00:16:42,940 --> 00:16:48,340 +ونحوهم فكما + +105 +00:16:48,340 --> 00:17:00,780 +صح توكيل الولي في الطفل يصح توكيله في حق السفيه + +106 +00:17:00,780 --> 00:17:03,140 +والمفلس + +107 +00:17:06,490 --> 00:17:15,130 +أو في حق المجنون عفوًا والمعتوه والسفيه والمحجور + +108 +00:17:15,130 --> 00:17:29,270 +عليه ونحوهم ثم + +109 +00:17:29,270 --> 00:17:31,230 +أفادنا أهل العلم + +110 +00:17:35,060 --> 00:17:44,500 +صحة توكيل السفيه والمفلس والعد فيما يستقلون من + +111 +00:17:44,500 --> 00:17:50,940 +التصرفات والمعنى + +112 +00:17:50,940 --> 00:17:55,820 +أن + +113 +00:17:55,820 --> 00:18:03,560 +هؤلاء إذا + +114 +00:18:03,560 --> 00:18:04,120 +صح + +115 +00:18:07,420 --> 00:18:18,480 +منهم مباشرة شيء صح توكيلهم فيه فمثلا + +116 +00:18:18,480 --> 00:18:21,840 +يصح + +117 +00:18:21,840 --> 00:18:30,660 +من هؤلاء قبول الهبة يصح من هؤلاء قبول الهبة فيصح + +118 +00:18:30,660 --> 00:18:36,080 +توكيلهم في + +119 +00:18:36,080 --> 00:18:36,960 +قبولها + +120 +00:18:42,490 --> 00:18:56,350 +ولا يصحوا توكيلهم فيما لا يستقلون به إلا بعد إذن + +121 +00:18:56,350 --> 00:19:08,270 +الولي والغريم والسيد يعني إذا أذن الولي + +122 +00:19:10,810 --> 00:19:23,150 +أو الغريم وهو هنا بمعنى الدائن صاحب + +123 +00:19:23,150 --> 00:19:29,550 +المال والسيد + +124 +00:19:29,550 --> 00:19:34,190 +في حق العبد إذا أذن هؤلاء + +125 +00:19:42,250 --> 00:19:52,610 +لأصحابهم الذين ذكرنا بالتصرف في شيء ما صح + +126 +00:19:52,610 --> 00:19:55,870 +توكيلهم + +127 +00:19:55,870 --> 00:19:56,350 +فيه + +128 +00:20:11,370 --> 00:20:27,290 +و يصحوا توكيل + +129 +00:20:27,290 --> 00:20:34,870 +أصناف الزكاة في قبضها لهم والمعنى + +130 +00:20:34,870 --> 00:20:40,390 +يصح توكيل مصارفي الزكاة + +131 +00:20:42,540 --> 00:20:56,540 +من الفقراء والمساكين وغيرهم في + +132 +00:20:56,540 --> 00:21:10,440 +قبضها لهم أي صح أن يوكلوا غيرهم في قبض الذكوات لهم + +133 +00:21:13,550 --> 00:21:23,450 +فلمّا صح منهم أن يباشروا ذلك صح منهم التوكيل فيه + +134 +00:21:23,450 --> 00:21:31,910 +ثم + +135 +00:21:31,910 --> 00:21:34,130 +قال النووي رحمه الله + +136 +00:21:38,290 --> 00:21:48,270 +ويستثنى توكيل الأعمى في البيع والشراء فيصحوا + +137 +00:21:48,270 --> 00:21:52,990 +ومعنى + +138 +00:21:52,990 --> 00:22:01,090 +هذا أن + +139 +00:22:01,090 --> 00:22:06,330 +الإمام النووية رحمه الله قد قدم لنا + +140 +00:22:08,930 --> 00:22:16,630 +أصلا في مشروعية صحتي + +141 +00:22:16,630 --> 00:22:28,990 +الوكالة من الأصيل وهو ماذا أن يكون الأصيل ممن تصح + +142 +00:22:28,990 --> 00:22:36,850 +مباشرته للفعل أليس كذلك فأي ما فعل + +143 +00:22:40,160 --> 00:22:51,140 +يصح أو تصح مباشرته من الأصيل تصح + +144 +00:22:51,140 --> 00:22:58,100 +الوكالة فيه هذا هو الأصل ويمكن + +145 +00:22:58,100 --> 00:23:05,720 +أن نعبر عنه بالضابط العلماء + +146 +00:23:05,720 --> 00:23:07,000 +رحمهم الله + +147 +00:23:10,230 --> 00:23:16,610 +قد استثنوا صورا من + +148 +00:23:16,610 --> 00:23:37,130 +هذا الضابط فمثلا + +149 +00:23:37,130 --> 00:23:38,910 +الأعمى + +150 +00:23:46,220 --> 00:23:54,820 +لا يصح ان يباشر + +151 +00:23:54,820 --> 00:24:06,340 +بنفسه البيع والشراء لكنه + +152 +00:24:06,340 --> 00:24:12,820 +يصح ان يوكل غيره + +153 +00:24:15,480 --> 00:24:22,440 +فيهما في أن يبيع له المتاع أو يشتري له ما يشاء + +154 +00:24:22,440 --> 00:24:29,240 +وذلك للضرورة + +155 +00:24:29,240 --> 00:24:40,460 +أو للحاجة الملحة التي تداني الضرورة ومن + +156 +00:24:40,460 --> 00:24:43,120 +الصور المستثنات أيضا + +157 +00:24:50,400 --> 00:25:01,820 +المستحق لقطع طرف ممن سرق ماله أو + +158 +00:25:01,820 --> 00:25:11,500 +المستحق لحد + +159 +00:25:11,500 --> 00:25:14,940 +قذف ممن قذفه + +160 +00:25:23,250 --> 00:25:32,650 +فمعلوم أنه لا يصح لهذا المستحق أن يباشر إقامة الحد + +161 +00:25:32,650 --> 00:25:41,870 +بنفسه معلوم أنه لا يصح لهذا المستحق ومع ذلك فإنه + +162 +00:25:41,870 --> 00:25:45,550 +صح أن + +163 +00:25:45,550 --> 00:25:55,280 +يوكل في استفاء الحد غيرهانتقل بنا الإمام إلى الركن + +164 +00:25:55,280 --> 00:26:03,420 +الثاني وهو الوكيل والوكيل هو من قبل النيابة في + +165 +00:26:03,420 --> 00:26:13,060 +التصرف عن الأصيل الوكيل هو من قبل النيابة في + +166 +00:26:13,060 --> 00:26:20,840 +التصرف عن الأصيل قال الإمام النووي رحمه الله في + +167 +00:26:20,840 --> 00:26:22,060 +شرط الوكيل + +168 +00:26:24,680 --> 00:26:41,660 +وشرط الوكيل صحة مباشرته التصرف لنفسه لا + +169 +00:26:41,660 --> 00:26:45,880 +صبي ومجنون وكذا المرأة والمحلم + +170 +00:26:51,780 --> 00:26:58,220 +لكن الصحيح اعتماد قول صبي في الإذن في دخول دار + +171 +00:26:58,220 --> 00:27:06,280 +وإيصال هدية بيان + +172 +00:27:06,280 --> 00:27:14,240 +هذا ألمت على النحو التالي قوله وشرط الوكيل صحة + +173 +00:27:14,240 --> 00:27:16,200 +مباشرته التصرف + +174 +00:27:22,480 --> 00:27:28,200 +أن الوكيلة لا + +175 +00:27:28,200 --> 00:27:40,160 +يصح أن يكون نائبا عن الأصيل إلا في أمور يصح + +176 +00:27:40,160 --> 00:27:51,560 +منه مباشرتها يصح منه مباشرتها وهذا + +177 +00:27:51,560 --> 00:28:08,210 +يعنيأنه إذا لم يجز للوكيل أن يباشر شيئًا ما فلا + +178 +00:28:08,210 --> 00:28:15,770 +يصح أن يكون وكيلا أو نائبا فيه عن الأصيل + +179 +00:28:25,930 --> 00:28:43,490 +لأنه إذا لم يجوز أن يتصرف في هذا الشيء لنفسه فلا + +180 +00:28:43,490 --> 00:28:48,250 +يجوز أن يتصرف فيه لغيره + +181 +00:28:54,780 --> 00:29:04,780 +لأن التصرف لنفسه أقوى من التصرف لغيره + +182 +00:29:04,780 --> 00:29:15,720 +وعليه + +183 +00:29:15,720 --> 00:29:17,620 +فلا يصح توكيله + +184 +00:29:26,980 --> 00:29:33,480 +مغمن عليه ولا + +185 +00:29:33,480 --> 00:29:39,420 +نائم + +186 +00:29:39,420 --> 00:29:46,700 +فضلا عن الصغير والمجنون يعني + +187 +00:29:46,700 --> 00:29:53,760 +مثلا رجل دخل + +188 +00:29:53,760 --> 00:30:06,350 +على شخص مغمن عليهفخاطبه حال ايه اغمائه يا + +189 +00:30:06,350 --> 00:30:16,570 +هذا وكلتك في فعل كذا وكذا فهل تصح وكالة + +190 +00:30:16,570 --> 00:30:25,740 +هذا المغمى عليه وذلك انهلا يصح منه مباشرة الفعل + +191 +00:30:25,740 --> 00:30:32,440 +فلا يجوز أو لا يصح أن يكون وكيلا فيه وكذلك المجنون + +192 +00:30:32,440 --> 00:30:39,680 +وكذلك المعتوه وهذا واضح ومسلم به لكن + +193 +00:30:51,010 --> 00:31:03,270 +استفنى الصغير المميز في + +194 +00:31:03,270 --> 00:31:10,430 +الإذن بدخول + +195 +00:31:10,430 --> 00:31:19,530 +البيت مثلا أو الإذن بإيصال هدية ومعنى + +196 +00:31:19,530 --> 00:31:19,890 +هذا + +197 +00:31:23,320 --> 00:31:29,700 +أن يأتي الموكل وهو الأصيل فيقول + +198 +00:31:29,700 --> 00:31:42,180 +لصبي مميز يا + +199 +00:31:42,180 --> 00:31:57,350 +ابني اذهب بهذا الطبق من الفاكهة إلىبيت فلان أو إذا + +200 +00:31:57,350 --> 00:32:06,710 +جاء فلان فأعطه .. أعطه هذا الطبق من الفاكهة يصح + +201 +00:32:06,710 --> 00:32:17,100 +هذا أم لا؟يصحوا بناء على ماذا؟ بناء على فعل السلف + +202 +00:32:17,100 --> 00:32:21,980 +الصالحين من الصحابة والتابعين فإن هم كانوا + +203 +00:32:21,980 --> 00:32:32,560 +يستخدمون صغارهم صبيانهم في هذا التصرففاستفاد + +204 +00:32:32,560 --> 00:32:40,780 +العلماء من فعلهم وصنيعهم جواز توكيل الصغار في بثل + +205 +00:32:40,780 --> 00:32:44,840 +هذا كذلك + +206 +00:32:44,840 --> 00:32:54,140 +لو مثلا جاء ناجائن فطرق يعني علينا بابا دارنا فخرج + +207 +00:32:54,140 --> 00:32:58,180 +له صمينا الصغير ف + +208 +00:33:00,950 --> 00:33:09,470 +بادر الصغير يخبر أباه يا أبتي إن فلانا بالباب فهل + +209 +00:33:09,470 --> 00:33:16,550 +يصح للأصيل أن يقول لابنه أو لأخيه الصغير إذا له + +210 +00:33:16,550 --> 00:33:24,870 +بالدخول بصح ولا لأ؟ إذا يصح أن نوكل الصغيرة في + +211 +00:33:24,870 --> 00:33:29,730 +إيه؟ في الإذن بالدخول في الإذن بالدخول + +212 +00:33:46,030 --> 00:33:53,690 +وأما قوله رحمه الله تعالى لاصبي ومجنون وكذا المرأة + +213 +00:33:53,690 --> 00:34:00,430 +والمحرم أما الصبي والمجنون فبات أمرهما واضحا وأما + +214 +00:34:00,430 --> 00:34:09,530 +المرأة والمحرم فهل يجوز هل يجوز لأحد لرجل أو امرأة + +215 +00:34:09,530 --> 00:34:20,560 +أن يوكل أحدهم امرأة في الزواجوذلك أنها لا يصح منها + +216 +00:34:20,560 --> 00:34:26,680 +مباشرة ذلك لنفسها فلا يجوز أن تباشره لغيرها لا + +217 +00:34:26,680 --> 00:34:35,340 +لذكر ولا لأنثى مثلها أليس كذلك؟ طيب فهل يجوز فهل + +218 +00:34:35,340 --> 00:34:43,460 +يجوز أن نوكل محرما في الزواج؟ وذلك أن المحرمةلا + +219 +00:34:43,460 --> 00:34:51,860 +يجوز له أن يباشر الزواج لنفسه فلا يجوز أن نستعمله + +220 +00:34:51,860 --> 00:35:01,540 +أن يباشره لغيره واضح؟ وهذا كلام ظاهر ومسلم به + +221 +00:35:15,430 --> 00:35:25,570 +طيب وقال رحمه الله والأصح صحة توكيل عبد في قبول + +222 +00:35:25,570 --> 00:35:35,590 +نكاح ومنعه في الإيجاب أما العبد فلا نريده وذلك + +223 +00:35:35,590 --> 00:35:44,950 +لبعده حاجتنا له في هذه الأزمانبعدها حدثنا عن الركن + +224 +00:35:44,950 --> 00:35:55,870 +الثالث وهو الموكل فيه الموكل فيه هو العمل المأذون + +225 +00:35:55,870 --> 00:36:06,130 +فيه شرعا عبادة كان كتوزيع زكاة الغني لمن يستحقها + +226 +00:36:06,130 --> 00:36:13,700 +لكن انا اخي ابا حمزة يعنييشيروا لنا انتهى الوقت + +227 +00:36:13,700 --> 00:36:19,380 +إذا نحن نرحل الحديث عن الركن الثالث إلى لقائنا + +228 +00:36:19,380 --> 00:36:25,800 +القادم إن شاء الله وفقنا الله وإن يكون لما يحب + +229 +00:36:25,800 --> 00:36:26,720 +ويرضاه + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/tkrKzz9E_rA.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/tkrKzz9E_rA.srt new file mode 100644 index 0000000000000000000000000000000000000000..cf2226041c8620702ea22063bc50d731f2d39f8f --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/tkrKzz9E_rA.srt @@ -0,0 +1,1343 @@ +1 +00:00:21,950 --> 00:00:26,510 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,510 --> 00:00:31,910 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:31,910 --> 00:00:38,070 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,070 --> 00:00:44,370 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:44,370 --> 00:00:52,550 +رسوله هو بعدُ نتابع الحديث عن شروط شركة العنان قال + +6 +00:00:52,550 --> 00:00:56,430 +الإمام النووي رحمه الله تعالى في كتابه منهاج + +7 +00:00:56,430 --> 00:01:06,270 +الطالبين وفيهما أهلية التوكيل والتوكل وفيهما أهلية + +8 +00:01:06,270 --> 00:01:14,790 +التوكيل والتوكل هذا الشرط عائد على العاقدين أحسنتِ + +9 +00:01:18,330 --> 00:01:28,190 +وقوله أهلية التوكيل التوكيل عادة يصدر من الموكل + +10 +00:01:28,190 --> 00:01:38,010 +وفي الشركة ينبغي أن يكون كل واحد منهما موكلا + +11 +00:01:38,010 --> 00:01:39,310 +لشريكه + +12 +00:01:42,130 --> 00:01:48,410 +فحتى يصح التوكيل من كل منهما أو منهم إذا كانوا + +13 +00:01:48,410 --> 00:01:56,210 +أكثر من اثنين فلابد من أن تتوفر في كل واحد منهم + +14 +00:01:56,210 --> 00:02:05,790 +شروط أهمها أن يكون عاقلا بالغا + +15 +00:02:05,790 --> 00:02:14,470 +مختارا غير مكره أن يكون عاقلا بالغا مختارا غير + +16 +00:02:14,470 --> 00:02:24,950 +مكرَهًا شرط العقل لأن المجنونة و الصبية غير المميز + +17 +00:02:24,950 --> 00:02:34,030 +بل و الصبية المميز لا يحسنون التوكيل و كذلك + +18 +00:02:45,310 --> 00:02:57,650 +الجنون لو ابتلي به رجل كبير أو امرأة فإن الجنون + +19 +00:02:57,650 --> 00:03:04,770 +كذلك يمنع صاحبه أهلية التوكيل لا يستطيع... لا + +20 +00:03:04,770 --> 00:03:14,190 +يستطيع التوكيل لا يدركه ولا يعقله وكذلك الحال إذا + +21 +00:03:15,120 --> 00:03:25,860 +كان الشركاء مكرهين أو كان أحدهما مكرها فإن المكره + +22 +00:03:25,860 --> 00:03:36,540 +لا تصح عبارته ولا يصح تصرفه لقوله + +23 +00:03:36,540 --> 00:03:38,600 +صلى الله عليه وسلم + +24 +00:03:41,750 --> 00:03:49,390 +إن الله وضع عن أمتي الخطأ والنسيان وما استكره عليه + +25 +00:03:49,390 --> 00:04:00,170 +ثم قال والتوكل التوكل له علاقة بالتصرف له علاقة + +26 +00:04:00,170 --> 00:04:04,950 +بالتصرف والمعنى + +27 +00:04:04,950 --> 00:04:17,540 +يجب أن يتمتع كل من الشركاء بأهلية تمكنه من التوكل + +28 +00:04:17,540 --> 00:04:25,040 +من مزاولة التجارة وحسن التصرف في المال من مزاولة + +29 +00:04:25,040 --> 00:04:30,900 +التجارة وحسن التصرف في المال وهذا + +30 +00:04:30,900 --> 00:04:38,000 +إضافة إلى الشروط التي ذكرنا من العقل والبلوغ + +31 +00:04:38,000 --> 00:04:47,140 +والاختيار ينضم شرط رابع له علاقة بحسن التصرف وهو + +32 +00:04:47,140 --> 00:04:55,140 +الرشادة أن يكون كل واحد من الشركاء رشيدا والرشيد + +33 +00:04:55,140 --> 00:05:00,440 +هو الذي يحسن التصرف في المال يعني إذا كان المال + +34 +00:05:00,440 --> 00:05:07,740 +بين يديه أولا يحرسه ويحفظه من الأغيار ومن أهل + +35 +00:05:07,740 --> 00:05:15,800 +الأطماع ثم أيضا يملك أو يحسن أن يسلطه في وجوهه وإذا + +36 +00:05:15,800 --> 00:05:24,780 +أراد أن ينميه ويداربه فإنه يحسن إبرام العقود + +37 +00:05:24,780 --> 00:05:33,040 +ويعرف فقهياتها إضافة إلى أنه يملك الخبرة التجارية + +38 +00:05:33,040 --> 00:05:40,160 +التي تؤهله أن يبرم العقود التي تنجح مصلحة هذه + +39 +00:05:40,160 --> 00:05:48,650 +الشركة ثم بعدها قال الإمام النووي رحمه الله تعالى + +40 +00:05:48,650 --> 00:05:57,010 +في المتن ويشترط خلط المالين وهذا شرط يتبع المحل + +41 +00:05:57,010 --> 00:06:03,090 +يتبع المحل وهو الركن الثالث من أركان الشركة ذكرنا + +42 +00:06:03,090 --> 00:06:10,690 +في محاضرتنا السالفة بأن للشركة ثلاثة أركان الصيغة + +43 +00:06:10,690 --> 00:06:16,310 +وهي الإيجاب والقبول والعاقدان الموجب والقابل + +44 +00:06:16,310 --> 00:06:23,790 +والركن الثالث هو المحل الذي يرد عليه عقد الشركة + +45 +00:06:23,790 --> 00:06:31,010 +وهو المال والجهد البدني إذا يشترط خلط المالين + +46 +00:06:31,010 --> 00:06:37,990 +يشترط خلط المالين والمقصود والمراد بالخلط عند + +47 +00:06:37,990 --> 00:06:47,190 +الشافعية الخلط التام الذي... الذي يتعذر بعد حصوله + +48 +00:06:47,190 --> 00:06:58,200 +فصل كل مال للشركاء عن مال أخيه مرة أخرى هذه جزئية + +49 +00:06:58,200 --> 00:07:04,220 +مهمة وهو شرط عند الشافعية دون غيرهم من العلماء + +50 +00:07:04,220 --> 00:07:10,940 +كالحنفية والمالكية والحنابلة الشافعية يشترطون حتى + +51 +00:07:10,940 --> 00:07:18,050 +تصح الشركة أن يكون المال بين الشريكين أو بين + +52 +00:07:18,050 --> 00:07:27,890 +الشركاء مشاعًا، أن يكون مختلطا، اختلاطا تاما لو أراد + +53 +00:07:27,890 --> 00:07:33,710 +أحد الشريكين أن يأخذ أو أن يسترجع ماله، لا يمكنه + +54 +00:07:33,710 --> 00:07:37,470 +هذا، يتعذر عليه ذلك + +55 +00:07:40,640 --> 00:07:46,100 +وها هو يؤكد على ما ذكرنا فيقول رحمه الله بحيث لا + +56 +00:07:46,100 --> 00:07:55,080 +يتميزان يعني أن يخلطا المال الذي بينهما والذي اتفق + +57 +00:07:55,080 --> 00:08:04,340 +أن يكون نواة لهذه الشركة أن يخلطاه خلطًا بحيث لا + +58 +00:08:04,340 --> 00:08:13,760 +يمكن هما تمييز مال كل واحد منهم إذا كان اثنين أو + +59 +00:08:13,760 --> 00:08:20,240 +تمييز كل واحد منهم إذا كانوا ثلاثة أو أكثر ثم + +60 +00:08:20,240 --> 00:08:30,420 +بعدها قال رحمه الله وتصحوا في كل مثلي قبل + +61 +00:08:30,420 --> 00:08:40,020 +أن أشرح هذه الجملة أود أن أذكر بناتي الفاضلات بأن + +62 +00:08:40,020 --> 00:08:47,080 +المال نوعان بأن المال يعني أصناف المال بأن المال + +63 +00:08:47,080 --> 00:08:49,280 +كجنس كجنس + +64 +00:08:51,070 --> 00:09:01,350 +يشمل أصنافا كثيرة من خلال التأمل العلماء رأوا أن + +65 +00:09:01,350 --> 00:09:11,870 +المال في جميع أصنافه يقع على نوعين على نوع هو مثلي + +66 +00:09:11,870 --> 00:09:22,600 +وعلى آخر هو قيمي أما المثلي فذو نظائر متساوية يعني + +67 +00:09:22,600 --> 00:09:32,020 +نظائره متساوية لا فرق بين حبة و حبة أو بين متاع و + +68 +00:09:32,020 --> 00:09:40,380 +متاع والمثليات قديما كانت مما تكال و توزن اليوم + +69 +00:09:40,380 --> 00:09:48,090 +اختلف الأمر اختلف الأمر وذلك أن كثيرا من القيميات + +70 +00:09:48,090 --> 00:09:55,130 +توزن و ربما أيضا تكال ولذلك لابد من أن نسمي + +71 +00:09:55,130 --> 00:10:04,990 +المثليات بأسمائها أو نعينها حتى ترشدنا إليها + +72 +00:10:04,990 --> 00:10:12,950 +المثليات قلنا الأشياء التي نظائرها متساوية، لا + +73 +00:10:12,950 --> 00:10:18,930 +يختلفوا أو لا اختلاف بين أجزائها وأفرادها مثل + +74 +00:10:18,930 --> 00:10:28,740 +الدراهم والدنانير وكذلك مثل العملات المعتمدة في + +75 +00:10:28,740 --> 00:10:36,260 +الأمصار عربية أو أعجمية مسلمة أو كافرة فلو أخذت + +76 +00:10:36,260 --> 00:10:40,460 +مثلا مقدارا + +77 +00:10:40,460 --> 00:10:50,390 +من عملة واحدة ستجدين أن المقدار الذي أخذتي يتساوى + +78 +00:10:50,390 --> 00:10:58,290 +مع إيه؟ مع نظائره ولا فرق بينها، مثلا العملة + +79 +00:10:58,290 --> 00:11:04,130 +المتداولة عندنا الشيقل لو أخذت مثلا شيقلا واحدا + +80 +00:11:04,130 --> 00:11:12,110 +شيكل واحد وقارنته بالشواكل الأخرى سوف لا تجدين فرقا + +81 +00:11:12,110 --> 00:11:20,190 +بين شيكل وشيكل صحيح؟ لو أخذت مثلا خمسين شيكل وقارنتها + +82 +00:11:20,190 --> 00:11:26,850 +بمثلها سوف لا تجدين فرقا وكذلك لو مائة شيكل وهكذا + +83 +00:11:27,920 --> 00:11:35,860 +أيضا الدراهم مثل ذلك شريطة أن تكون صحيحة أن تكون + +84 +00:11:35,860 --> 00:11:41,960 +صحيحة وأن تكون على صفة متحدة كما سيأتي بعد قليل + +85 +00:11:41,960 --> 00:11:48,120 +إن شاء الله تعالى المهم أن نفهم بأن الدراهم + +86 +00:11:48,120 --> 00:11:53,520 +الدنانير العملات الأوراق النقدية هذه كلها تتبع + +87 +00:11:53,520 --> 00:12:02,640 +المثليات هل هذا صحيح؟ أيوا تتبع المثليات ولا تتبع + +88 +00:12:02,640 --> 00:12:11,280 +القيميات ومن ذلك الحبوب الحبوب مثل القمح فإن حبات + +89 +00:12:11,280 --> 00:12:17,560 +القمح تكاد تكون متساوية فالفرق بين حبة و حبة يكاد + +90 +00:12:17,560 --> 00:12:24,620 +يكون نسبيًا جدا ولذلك يعفى عن هذا الفرق فهو من + +91 +00:12:24,620 --> 00:12:31,170 +المثليات وكذلك الشعير البقوليات ذات النوع الواحد + +92 +00:12:31,170 --> 00:12:36,890 +كالفول أو الحمص أو الباقلاء البازلاء لا فهذه كلها + +93 +00:12:36,890 --> 00:12:43,350 +من المثليات أيضا أي نعم وأما القيميات فهي إيه؟ + +94 +00:12:43,960 --> 00:12:49,040 +المال المتقوم على خلاف من المال المثلي وهو الذي + +95 +00:12:49,040 --> 00:12:59,580 +نظائره متفاوتة ومختلفة ومثاله الدواب كذلك الدور من + +96 +00:12:59,580 --> 00:13:08,440 +القيميات الثياب من القيميات الثياب وأشياء كثيرة + +97 +00:13:08,440 --> 00:13:13,980 +أشياء كثيرة المهم ضابطه القيمي هو الذي نظائره + +98 +00:13:13,980 --> 00:13:20,740 +متفاوتة أعود إلى عبارة علمنا الإمام النووي رحمه + +99 +00:13:20,740 --> 00:13:26,970 +الله تعالى أفاده في الكلمة الأخيرة قال وتصحوا أي + +100 +00:13:26,970 --> 00:13:35,090 +الشركة في كل مثليّة في كل مثليّة إذا كأنه حصر الشركة + +101 +00:13:35,090 --> 00:13:41,550 +عند الشافعية على المثليات واستبعدت أن تكون الشركة + +102 +00:13:41,550 --> 00:13:47,910 +صحيحة في القيميات فإيه فتجوز في إيه؟ في الأوراق + +103 +00:13:47,910 --> 00:13:52,870 +النقدية أو في الدراهم والدنانير + +104 +00:13:53,490 --> 00:13:57,850 +أو في النقد المسكوك كما سيأتي إن شاء الله تعالى و + +105 +00:13:57,850 --> 00:14:06,490 +كذلك في الحبوب والبقول وأما النقد الخالص فتصح فيه + +106 +00:14:06,490 --> 00:14:12,400 +الشركة وهو النقد الـ غير المغشوش أما النقد + +107 +00:14:12,400 --> 00:14:17,980 +المغشوش يعني لو مثلا كانت هناك دنانير ذهبية مغشوشة + +108 +00:14:17,980 --> 00:14:24,900 +أو دراهم فضية مغشوشة فينظرون فإذا كان الغش فيها + +109 +00:14:24,900 --> 00:14:30,900 +محدودًا لا يمنعها رواجا وتداولا في الأسواق تصح + +110 +00:14:30,900 --> 00:14:38,100 +الشركة بها لكن إذا كانت نسبة الغش فيها كبيرة فإيه؟ + +111 +00:14:38,100 --> 00:14:45,840 +فزهدت فيها الأنفس فباتت كاسدة غير متداولة في أسواق + +112 +00:14:45,840 --> 00:14:53,530 +المسلمين عوفيت عن معاملاتهم فلا تصح الشركة فيها وذلك + +113 +00:14:53,530 --> 00:14:59,770 +أن الشركة مبنية على رجاء الربح يعني الناس يعمدون إلى + +114 +00:14:59,770 --> 00:15:06,110 +الشركة بقصد نماء أموالهم ونجاحهم وصالحهم فإذا كانت + +115 +00:15:06,110 --> 00:15:14,760 +العملة التي سيتجرون بها كاسدة لا يقبل بها أحد ولا + +116 +00:15:14,760 --> 00:15:21,400 +يتعامل بها الناس عند كأننا كأننا لا نفعل شيء + +117 +00:15:21,400 --> 00:15:30,800 +كأننا لا نفعل شيء ثم بعدها قال بعدها قال دون + +118 +00:15:30,800 --> 00:15:36,820 +المتقوم... دون المتقوم إذا الشركة عند الشافعية تصح + +119 +00:15:36,820 --> 00:15:42,920 +في المثليات دون المتقومات... دون المتقومات + +120 +00:15:42,920 --> 00:15:48,300 +وبالمناسبة لزيادة الفائدة فهذا شرط لم يكن إلا عند + +121 +00:15:48,300 --> 00:15:55,610 +الشافعية وحدهم إن سألتنا عن مذهب العلماء الآخرين + +122 +00:15:55,610 --> 00:16:01,270 +كالحنفية والمالكية والحنابلة فإنهم يقولون بأن + +123 +00:16:01,270 --> 00:16:06,770 +الشركة كما تصحوا في المثليات فإنها تصحوا في ال + +124 +00:16:06,770 --> 00:16:12,670 +إيه؟ في المتقومات أو في القيميات ال إيه؟ البضائع + +125 +00:16:12,670 --> 00:16:17,730 +أو الأموال ذات النظائر المتباينة والإيه؟ والمختلفة + +126 +00:16:20,590 --> 00:16:27,690 +وأذكر مرة بالمال المتقوم كالحيوانات يعني ينظر جدا + +127 +00:16:27,690 --> 00:16:35,150 +أن نجد بقرتين متساويتين من كل وجهة أو بعيرين أو + +128 +00:16:35,150 --> 00:16:39,950 +ناقتين متساويتين من كل وجهة أو شاتين متساويتين من + +129 +00:16:39,950 --> 00:16:47,900 +كل وجهة وكذلك الدور وكذلك الدور والبيوت أيضًا الثياب + +130 +00:16:47,900 --> 00:16:56,380 +المعجنات التي لا تدرك إلا بإضافة أكثر من شيء فيها + +131 +00:16:56,380 --> 00:17:06,020 +مثل الهريسة الهريسة لفظ يدل على الحلة المصنوعة من + +132 +00:17:06,020 --> 00:17:15,260 +أكثر من شيء من المطعمات واضح؟ أي نعم؟ ثم قال بعدها + +133 +00:17:15,260 --> 00:17:22,180 +وقيل تختص بالنقد المضروب قيل صيغة مرضية للإمام + +134 +00:17:22,180 --> 00:17:28,520 +النووي رحمه الله تعالى بقوله هذا يعذر ويقدم تمام + +135 +00:17:28,520 --> 00:17:33,780 +الفائدة للطلاب والطالبات كأنه يقول يا بنات الكلمات + +136 +00:17:34,680 --> 00:17:43,760 +هناك قول مرضي قول ضعيف لبعض الشافعية أفاد بأن + +137 +00:17:43,760 --> 00:17:47,120 +الشركة + +138 +00:17:47,120 --> 00:17:54,360 +فقط تختص بالنقد المضروب يعني يستبعد منها المثليات + +139 +00:17:54,360 --> 00:17:59,800 +كالحبوب والبقوليات + +140 +00:17:59,800 --> 00:18:05,660 +وما شابه ذلك وتقتصر فقط على المثليات من النقدين + +141 +00:18:05,660 --> 00:18:14,120 +واضح طبعًا إذا استبعدنا غير النقدين من المثليين فكل + +142 +00:18:14,120 --> 00:18:21,230 +ما هو متقوم مستبعد بالأولى واضح أي نعم، لكن كما + +143 +00:18:21,230 --> 00:18:29,050 +ذكرنا هو أعرض بأن هذا قول ضعيف، قول ضعيف، لكن نريد + +144 +00:18:29,050 --> 00:18:36,130 +أن نقول ما المراد بالمضروب؟ قديما يا بناتي العملة + +145 +00:18:36,130 --> 00:18:41,830 +المتداولة كانت من الدنانير الذهبية والدراهم الفضية + +146 +00:18:41,830 --> 00:18:50,250 +كانت من الدنانير الذهبية والدراهم الفضية ف.. وهذا + +147 +00:18:50,250 --> 00:18:57,330 +يعبر عنه بالإيه؟ بالنقد يعني إذا قرأتي كلمة النقد + +148 +00:18:57,330 --> 00:19:03,450 +في لغة الفقهاء فإنها مصروفة إلى ماذا؟ إلى الذهب + +149 +00:19:03,450 --> 00:19:07,290 +والفضة، إلى الدنانير، لا.. لا إلى السبائك + +150 +00:19:10,110 --> 00:19:22,010 +أو إلى الفلوس التي هي من معادن أخرى وإنما صرفوا + +151 +00:19:22,010 --> 00:19:30,810 +تحديدا إلى الدنانير وإلى الدراهم معنى المضروبة هي + +152 +00:19:30,810 --> 00:19:39,270 +التي سكها الإمام أيام إذ أو صكها الرئيس أو الملك أو + +153 +00:19:39,270 --> 00:19:45,370 +وزارة المالية على التعبير المعاصر واضح وهذا الصك + +154 +00:19:45,370 --> 00:19:53,430 +كأنه يعطيها شرعية وقانونية على التداول على التداول + +155 +00:19:53,430 --> 00:19:58,210 +بها في أسواق المسلمين لتكون ثمنا للأشياء لتكون + +156 +00:19:58,210 --> 00:20:03,880 +ثمنا للأشياء لكن بعد هذا البيان مرة أخرى بنقول من + +157 +00:20:03,880 --> 00:20:11,200 +قال هذا أه؟ فقوله مريض غير معتمد لأنه ضيق واسعا + +158 +00:20:11,200 --> 00:20:18,240 +وإلا فشركة العنان كما تصح في النقدين المضربين + +159 +00:20:18,240 --> 00:20:26,720 +تصح كذلك في كل مثليين إن كان من المطعمات أو من + +160 +00:20:26,720 --> 00:20:32,700 +غير المطعمات من المطعمات أو من غير المطعمات ثم + +161 +00:20:32,700 --> 00:20:38,960 +بعدها قال رحمه الله ولا يكفي الخلط مع اختلاف الجنس + +162 +00:20:38,960 --> 00:20:47,700 +ولا يكفي الخلط مع اختلاف الجنس هذا كلام دقيق ونافع + +163 +00:20:49,040 --> 00:20:56,320 +رجع يحدثنا عن الخلط قبل قليل ذكر أن الخلطة شرط من + +164 +00:20:56,320 --> 00:21:02,240 +شروط الصحة صحة شركة العنان وذلك أن الشركة عند + +165 +00:21:02,240 --> 00:21:08,580 +الشافعية لا تصح إلا في الشيوع في المالين إلا مع + +166 +00:21:08,580 --> 00:21:14,400 +الاختلاط التام ونقصد بالتام ذاك الذي لا يمكن لأحد + +167 +00:21:14,400 --> 00:21:23,080 +من العاقدين أن يميز ماله من مال صاحبه واضح؟ بيقول و + +168 +00:21:23,080 --> 00:21:30,400 +لا يكفي الخلط مع اختلاف جنس مع اختلاف جنس خدوا + +169 +00:21:30,400 --> 00:21:39,100 +بالكم نحن نقصد بالخلط الخلط التام وهذا يعني أن + +170 +00:21:39,100 --> 00:21:45,040 +الشركاء إذا بذل كل واحد منهم مالا + +171 +00:21:46,560 --> 00:21:54,120 +هو من جنس يغاير جنس المال الذي بذله شريكه، لا يكون + +172 +00:21:54,120 --> 00:22:05,000 +الخلط تمامًا آه بل يكونوا يعني التمييز والفصل بين + +173 +00:22:05,000 --> 00:22:12,380 +المالين ممكن بمعنى يستطيع كل من الشريكين أن يميز + +174 +00:22:12,380 --> 00:22:21,340 +ماله متى أراد مثال اختلاف الجنس كما لو شارك أحدهم + +175 +00:22:21,340 --> 00:22:32,630 +بمثلًا ب 100 دينار من الذهب وشارك الآخر مثلًا ب 12 أو + +176 +00:22:32,630 --> 00:22:36,330 +ب 1200 درهم من الفضة + +177 +00:22:39,270 --> 00:22:47,110 +وإيه؟ وخلطاهما.. خلطاهما فهل هذا الخلط تام؟ هل + +178 +00:22:47,110 --> 00:22:55,670 +هذا.. ليش؟ لأنه.. لأنه بمقدور كل واحد منهما أن + +179 +00:22:55,670 --> 00:23:03,490 +يميز ما له عن ما لصاحبه واضح؟ طبعًا ومن أمثلة اختلاف + +180 +00:23:03,490 --> 00:23:09,370 +الجنس أن يساهم أو أن يشارك أحد الشريكين ب 1000 + +181 +00:23:09,370 --> 00:23:18,610 +دينار أردني وأن يساهم الآخر مثلًا ب 1500.. ب 1500 + +182 +00:23:18,610 --> 00:23:29,920 +ألف يعني 1500 من الدولار الأمريكي ثم خلطاهما فهل + +183 +00:23:29,920 --> 00:23:37,100 +هذا الخلط تام؟ ليس تامًا وذلك أنه لا يتعذر الفصل + +184 +00:23:37,100 --> 00:23:43,100 +بين المالين فيمكن لأي واحد منهم أن يميز ما له متى + +185 +00:23:43,100 --> 00:23:50,070 +أراد، واضح؟ المراد باتحاد الجنس.. المراد باتحاد + +186 +00:23:50,070 --> 00:23:57,310 +الجنس أن يكون كل من.. كل منهم يبذل دينارا أردنيا + +187 +00:23:57,310 --> 00:24:03,510 +أو أن يبذل كل منهم دولارا أمريكيا أو أن يبذل كل + +188 +00:24:03,510 --> 00:24:10,410 +منهم قمحًا بل وقمحًا متحدة الصفة يعني قمحًا أسودًا + +189 +00:24:10,880 --> 00:24:17,760 +أسمر كقمح الشام فإنه مشهور بالسمار كما يقولون + +190 +00:24:17,760 --> 00:24:23,260 +إحنا ما شفناه لكن جاء في الأثر الصحيح عن معاوية + +191 +00:24:23,260 --> 00:24:28,640 +ابن أبي سفيان رضي الله عنه لما كان خليفة زار + +192 +00:24:28,640 --> 00:24:36,320 +المدينة المنورة ليش قلت هيك؟ لأنه كان مقر خلافته + +193 +00:24:36,320 --> 00:24:44,080 +الشام كان مقر خلافته الشام واضح فزار المدينة في + +194 +00:24:44,080 --> 00:24:50,060 +يوم عيد فخطب الناس في يوم عيد الأضحى فقال من جملة + +195 +00:24:50,060 --> 00:24:56,980 +ما قاله في الخطبة وإن مدين من سمراء الشام تعدل + +196 +00:24:56,980 --> 00:25:02,490 +صاعًا من تمريكم أي من تمري المدينة من سمراء الشام + +197 +00:25:02,490 --> 00:25:09,970 +يقصدوا قمحها وكان قمحها أجود الأنواع على الإطلاق + +198 +00:25:09,970 --> 00:25:15,470 +فلو أنا أحدى لكن لا أريد أن أسبق خلينا مع ايه؟ مع + +199 +00:25:15,470 --> 00:25:22,290 +الجنس قبل ايه؟ قبل اتحاد الصفة إذا حتى تصح الشركة + +200 +00:25:22,290 --> 00:25:29,190 +لابد أن يتحد جنس العملة بينهما الكل يشترك بدينار + +201 +00:25:29,190 --> 00:25:36,770 +ذهبي الكل يشترك بدراهم فضية الكل يشترك بدينار + +202 +00:25:36,770 --> 00:25:42,990 +أردني الكل يشترك بدينار كويتي الكل يشترك بشكل واضح + +203 +00:25:42,990 --> 00:25:50,890 +الكلام ثم بعدها قال والخلط التام يقتضي اتحادًا في + +204 +00:25:50,890 --> 00:25:58,030 +الصفة بين مال الشركاء وهو يقول أو أو ولا يكفي + +205 +00:25:58,030 --> 00:26:03,230 +الخلط مع اختلاف الجنس ولا مع اختلاف صفة كصحيحة ومكسرة زمان + +206 +00:26:03,230 --> 00:26:07,690 +كان القوم أثناء ايه أثناء صناعة الدراهم تتكسر + +207 +00:26:07,690 --> 00:26:21,900 +معهم بعض حباتها فكانوا يجمعون المكسّر ويتصرفون به + +208 +00:26:21,900 --> 00:26:30,580 +يعني يشترون به لكنه لم يكن عند الناس رائجًا رواجًا + +209 +00:26:30,580 --> 00:26:37,100 +الدراهم الصحيحة لم يكن عند الناس في رتبة الدراهم + +210 +00:26:37,100 --> 00:26:42,960 +الصحيحة إذا عند الناس جميعًا الدراهم الصحيحة أفضل + +211 +00:26:42,960 --> 00:26:51,110 +وأنفسهم من الدراهم المكسرة فلو جاء أحد الشركاء + +212 +00:26:51,110 --> 00:26:57,530 +بدراهم صحيحة وجاء الآخر بدراهم مكسرة وخلطاهما فهل + +213 +00:26:57,530 --> 00:27:06,050 +هذا الخلط تام؟ ليش؟ لإمكان الفصل وإمكان التمييز بين + +214 +00:27:06,050 --> 00:27:14,210 +المالين التمييز قيد مهم هنا بعدها قال هذا الذي + +215 +00:27:14,210 --> 00:27:24,830 +ذكرناه من اشتراط الخلط إذا أخرجا مالين وعقدا يعني + +216 +00:27:24,830 --> 00:27:32,150 +الخلط له موسمه، الخلط له وقته، وليس الخلط.. ليس + +217 +00:27:32,150 --> 00:27:41,690 +الخلط يعني مفتوح + +218 +00:27:41,690 --> 00:27:50,110 +الباب أو وقته ليس محددًا، وقته موسع بحيث أنه يمكن أن + +219 +00:27:50,110 --> 00:28:00,840 +يحصل الخلط قبل العقد وأثناء العقد أو أن يحصلها في + +220 +00:28:00,840 --> 00:28:08,360 +المستقبل بعد إبرام العقد، لا ليس الأمر كذلك عندهم + +221 +00:28:16,530 --> 00:28:22,710 +لما ذكروا الخلطة قصدوا له زمانًا معينًا وهو إما.. + +222 +00:28:22,710 --> 00:28:31,290 +إما أن يتم الخلط قبل العزيمة على إبرام العقد أو أن + +223 +00:28:31,290 --> 00:28:38,490 +يتم بين يدي العقد أو أثناء إبرام العقد أو بعد + +224 +00:28:38,490 --> 00:28:45,470 +التلفظ به لكن قبل أن يتفرقا أو يتفرق أحدهم من مجلس + +225 +00:28:45,470 --> 00:28:52,620 +العقد أرجو أن يكون الكلام واضحًا + +226 +00:28:52,620 --> 00:29:00,180 +أن يخلطا المال قبل إبرام العقد يعني وقبل أن + +227 +00:29:00,180 --> 00:29:07,640 +يتحدثا فهذا حسن أن يخلطاه في مجلس العقد قبل التلفظ + +228 +00:29:07,640 --> 00:29:14,190 +فهذا حسن وأن يخلطاه أثناء الحديث، فهذا حسن، أن + +229 +00:29:14,190 --> 00:29:20,930 +يخلطاه بعد التلفظ، لكن وكلاهما موجود في مجلس + +230 +00:29:20,930 --> 00:29:27,080 +العقد، فإن العقد لم يأخذ صفة اللزوم بعدما زال + +231 +00:29:27,080 --> 00:29:33,960 +العقد وهما موجودان في مجلس العقد، فإيه؟ فإن العقد + +232 +00:29:33,960 --> 00:29:40,060 +جائز وليس لازماً، بمعنى يملك أي واحد منهما بإرادة + +233 +00:29:40,060 --> 00:29:46,940 +منفردة أن يفسخ العقد واضح؟ لكن قالوا لابد أن يحصل + +234 +00:29:46,940 --> 00:29:53,760 +الخلط قبل أن يتفرقا أو قبل أن يتفرق أحدهما لأنه + +235 +00:29:53,760 --> 00:29:59,360 +بالتفرق ينقلب العقد من الجواز إلى اللزوم إيش معنى + +236 +00:29:59,360 --> 00:30:04,620 +الجواز إلى اللزوم؟ مش الحلية إلى الحرمة، لا الجواز + +237 +00:30:04,620 --> 00:30:12,860 +هنا أحسنتِ يا بنتي يجوز لأحدهما أن يفسخ العقدة متى + +238 +00:30:12,860 --> 00:30:18,920 +أراد مدام وصاحبه واقفين في مجلس العقدة ودليل ذلك + +239 +00:30:18,920 --> 00:30:23,680 +قول النبي الكريم صلى الله عليه وسلم البيعان + +240 +00:30:23,680 --> 00:30:31,580 +بالخيار ما لم يتفرقا البيعان بالخيار ما لم يتفرقا + +241 +00:30:31,580 --> 00:30:39,880 +أو يقول أحدهما للآخر اختار واضح الكلام؟ إذا هذا + +242 +00:30:39,880 --> 00:30:45,580 +معنى الجواز ومعنى اللزوم أنه بالشرط.. بالشرط عن + +243 +00:30:45,580 --> 00:30:51,700 +التنازل عن خيار المجلس يخدوا العقد لازما أو + +244 +00:30:51,700 --> 00:30:56,140 +بالتفرق ولذلك كان عبد الله بن عمر رضي الله عنهما + +245 +00:30:56,140 --> 00:31:05,660 +إذا نزل السوق وأعجبه متاع ما أن يتلفظ مع صاحبه + +246 +00:31:05,660 --> 00:31:12,280 +بالعقد كان يفارق المجلس لينقلب العقد من الجواز إلى + +247 +00:31:12,280 --> 00:31:19,780 +اللزوم حتى لا يستطيع صاحبه أن يرجع في ما قال أو في + +248 +00:31:19,780 --> 00:31:28,210 +ما باع واضح الكلام؟ طبعًا إذا كان العقد لازمًا هذه + +249 +00:31:28,210 --> 00:31:34,090 +كفائدة إذا كان.. إذا صار العقد لازمًا إذا صار + +250 +00:31:34,090 --> 00:31:37,010 +العقد لازمًا يعني مثلًا أنت اشتريت.. أنت نزلت على + +251 +00:31:37,010 --> 00:31:43,710 +السوق واشتريت شنطة بعد أن ايه دفعتِ ثمنها وقبطتِ + +252 +00:31:43,710 --> 00:31:48,430 +شنطتك وإيه وخرجتِ من المحل ثم بعد ربع ساعة وكذا إن + +253 +00:31:48,430 --> 00:31:54,130 +لم تشتريتي.. إن لم تشتريتي خيارة الشرط ثلاثة أيام + +254 +00:31:56,340 --> 00:32:01,380 +يصير العقد لازمًا فلو رجعت بعد ربع ساعة أو بعد ساعة + +255 +00:32:01,380 --> 00:32:06,520 +أو كذا وقلت أنا بدي ارجع هذه ليس لك سلطان على + +256 +00:32:06,520 --> 00:32:13,780 +التاجر أن يردها بل يمكنه من ايه من الناحية الشرعية + +257 +00:32:13,780 --> 00:32:18,160 +والقانونية أن يقول يا بنتي أنا بعت ولا أريد أن + +258 +00:32:18,160 --> 00:32:25,760 +أعود في ما بعت ولا تملكين أنت سلطة قضائية أن تلزميه + +259 +00:32:25,760 --> 00:32:33,080 +بالإقالة أبدًا إلا ترضيه يا والدي يا أيها التاجر + +260 +00:32:33,080 --> 00:32:39,210 +الفاضل يعني سبحان الله لما انقلبتِ إلى البيت بدأ لي + +261 +00:32:39,210 --> 00:32:44,490 +أني لست بحاجة وجدت مثلًا أخي أو وجدت أمي أو أبي جاء + +262 +00:32:44,490 --> 00:32:50,250 +لي بحقيبة أخرى فبدت لست بحاجة إلى هذه الحاجة يعني + +263 +00:32:50,250 --> 00:32:53,310 +بصيغة + +264 +00:32:53,310 --> 00:32:59,130 +إقناعية حتى وطبعًا هو أيضًا لو أنت تحفظينا حديث + +265 +00:32:59,130 --> 00:33:03,150 +النبي صلى الله عليه وسلم يمكن أن ترغبيه فيه أو + +266 +00:33:03,150 --> 00:33:08,810 +ترغبه بهذا الحديث قال صلى الله عليه وسلم من أقال + +267 +00:33:08,810 --> 00:33:15,850 +من أقال من + +268 +00:33:15,850 --> 00:33:23,330 +أقال مسلمًا بيعته أقال الله عثرته الحديث صحيح من + +269 +00:33:23,330 --> 00:33:32,140 +أقال مسلمًا بيعته أقال الله عثرته يعني التاجر الذي + +270 +00:33:32,140 --> 00:33:40,300 +يقبله أن يرد المتاع لمن ايه.. لمن يعني رجع عنه + +271 +00:33:41,610 --> 00:33:49,130 +فهو في مقابل ذلك يقيل الله عثرته ويفرج الله كربته + +272 +00:33:49,130 --> 00:33:55,670 +فأنت لما بدك يعني تَرَغِّبيه إنه يرجع ذكري بهذا الحديث + +273 +00:33:55,670 --> 00:34:04,770 +من أيمن أقال مسلمًا بيعته أقال الله عثرته.. أين؟ + +275 +00:34:11,960 --> 00:34:20,480 +إذا قال هذا الشرط الذي يتعلق بالخلط التام يراد إذا + +276 +00:34:20,480 --> 00:34:27,840 +أخرجا مالين وعقدا إذا أخرجا وعقدا عندئذٍ انصحت + +277 +00:34:27,840 --> 00:34:35,180 +الشركة لتحقق الشرط فإن ملكًا مشتركًا صورة أخرى فإن + +278 +00:34:35,180 --> 00:34:43,700 +ملكا مشتركا يعني فإن ملك الشريكين مالا مشتركا مالا + +279 +00:34:43,700 --> 00:34:50,040 +مشتركا مما تصح فيه الشركة كأن يكون المال هذا + +280 +00:34:50,040 --> 00:34:57,020 +مثليا كيف بدنا نتصور المسألة؟ لأ أي سر منها مثلًا + +281 +00:34:57,020 --> 00:35:06,550 +إخوة اثنين أخوة اثنين مات أبوهما مات أبوهما فخلف + +282 +00:35:06,550 --> 00:35:13,390 +لهم أو لهما مثلا عشرة آلاف دينار، أليست هذه + +283 +00:35:13,390 --> 00:35:21,630 +الدنانير شركة بين الأخوين؟ آه، إذا لو .. لو .. + +284 +00:35:22,180 --> 00:35:29,300 +تراضيا واتفاقا قبل القسمة أن يبقى هذا المال شركة + +285 +00:35:29,300 --> 00:35:33,140 +ونواة لعقد + +286 +00:35:33,140 --> 00:35:40,750 +شركة بصح ولا لأ؟ كذلك لو كان في أي مال مثلي في أي + +287 +00:35:40,750 --> 00:35:46,130 +مال مثلي وكان شركة وليس بالضرورة أن يكون المال + +288 +00:35:46,130 --> 00:35:53,510 +آداء المشترك فيه قد أدركه بسبب الميراث لا يمكن أن + +289 +00:35:53,510 --> 00:35:59,950 +يدركه بسبب الهبة أجي واحد ولقى أخوه صديقين فوهبهم + +290 +00:35:59,950 --> 00:36:06,420 +ألف دينار فإيه؟ فتراضيا أن يكون الألف دينار شركة + +291 +00:36:06,420 --> 00:36:11,580 +بينهما صح هذا ويمكن أن تدرك أو أن يدرك المال + +292 +00:36:11,580 --> 00:36:19,340 +المشترك بسبب الوصية بل بسبب الشراء يروحوا يشتريان + +293 +00:36:19,340 --> 00:36:26,480 +معا طنا من القمح ثم قبل القسم قال إيش رايك؟ إيش + +294 +00:36:26,480 --> 00:36:31,520 +رأيك؟ الآن أغلقت المعابر وصار تضييق على الإنفاق + +295 +00:36:31,520 --> 00:36:41,320 +إيش رأيك نجعلهما شركة عنان ويتولى كل واحد مننا أن + +296 +00:36:41,320 --> 00:36:50,720 +يتجرأ فيهما قال الآخر قبل صحة الشركة بيقول + +297 +00:36:52,750 --> 00:36:58,610 +سواء أدرك هذا بسبب الميراث أو الشراء أو غيرهما مما + +298 +00:36:58,610 --> 00:37:03,790 +يثبت به الملك وأذن كل من العاقدين للآخر في التجارة + +299 +00:37:03,790 --> 00:37:08,970 +فيه أو أذن أحدهم فقط تمت الشركة لحصول المعنى + +300 +00:37:08,970 --> 00:37:16,810 +المقصود بالخطبة بعدها نقلنا إلى صورة أخرى وهي ماذا؟ + +301 +00:37:16,810 --> 00:37:23,410 +والحيلة في الشركة في المتقوم من العروض كالثياب + +302 +00:37:23,410 --> 00:37:31,970 +والدور أن يبيع كل واحد منهما أجزاء عرضه ببعض عرض + +303 +00:37:31,970 --> 00:37:38,410 +الآخر صلينا على رسول الله عليه الصلاة والسلام، الآن + +304 +00:37:38,410 --> 00:37:44,710 +أسلفنا قبل قليل بأن الشافعية يشترطون في الشركة أن + +305 +00:37:44,710 --> 00:37:52,030 +تكون في المثليات، الآن طرحوا لنا عملا متقوما، + +306 +00:37:52,030 --> 00:37:58,420 +قالوا اسمعوا طبعا بالمناسبة قلت أنا المذاهب الأخرى + +307 +00:37:58,420 --> 00:38:03,340 +لا توافق الشافعية على هذا فميدان التجارة عندهم + +308 +00:38:03,340 --> 00:38:08,540 +واسع كما يجوز في المثليات يجوز عندهم في المتقومات + +309 +00:38:10,700 --> 00:38:17,280 +الشافعية كأنهم أخفقوا في هذا الشرط يعني يبدو أنه + +310 +00:38:17,280 --> 00:38:24,540 +... يعني الاتجار في المتقومات أيضا صحيح فلمّا وجدوا + +311 +00:38:24,540 --> 00:38:31,660 +أنفسهم بمذهبهم الضيق هذا رحمهم الله تعالى سيفوتون + +312 +00:38:31,660 --> 00:38:37,620 +مصالح كبيرة جدا في ميدان التجارة بين الناس الذين + +313 +00:38:37,620 --> 00:38:42,440 +يملكون المتقوم من المال ولا يملكون المثليين قالوا + +314 +00:38:42,440 --> 00:38:49,190 +طيب إحنا لنا حيلة إنا حيلة لو أنتم معاشر التجار + +315 +00:38:49,190 --> 00:38:56,030 +الذين يريدون الشركة لو التزمتموها فهي حيلة شرعية + +316 +00:38:56,030 --> 00:39:02,170 +تخرجكم من دائرة الحضر والمنع إلى دائرة الحل + +317 +00:39:02,170 --> 00:39:08,670 +والإباحة قولهم إيش؟ قال مثلا أجيب .. أجيب فلان + +318 +00:39:08,670 --> 00:39:16,560 +ببقرته وأجيب علان بغنمه اللي إيه؟ اللي طراده أن + +319 +00:39:16,560 --> 00:39:23,020 +إيه؟ أن يكون المال كله ماله + +320 +00:39:23,020 --> 00:39:28,980 +محل الشركة ومنطلقها طيب جاب فلان البقر بتاعه و + +321 +00:39:28,980 --> 00:39:31,900 +جاب علان الغنم بتاعه ثم ماذا قال؟ + +322 +00:39:35,210 --> 00:39:42,670 +وأن يبيع .. وأن يبيع كل واحد منهما نصف عرضه .. + +323 +00:39:42,670 --> 00:39:49,430 +يعني نصف ماله لأخيه خد نص بقرته واعطيني نص عن + +324 +00:39:49,430 --> 00:39:56,450 +ذاتك ثم نجعل المال شركة وإيه ونتجر أنا وأنت عفى ما + +325 +00:39:56,450 --> 00:40:03,780 +نستطيعه في ترويج هذه البضاعة عند إذن نستحيل العقدة + +326 +00:40:03,780 --> 00:40:10,860 +من الحظر من وجهة نظرنا إلى الحل أو إذا كان بدناش + +327 +00:40:10,860 --> 00:40:17,860 +تأخذ النص وأخذ النص ببيعك نص اللي عندي بمال ع بنقد + +328 +00:40:17,860 --> 00:40:25,120 +إلى أجل يعني بشواكل إلى أجل بعد سنة وأنت تبيعني + +329 +00:40:25,120 --> 00:40:31,200 +نصف ما عندك بثمن إلى أجل وبنضم المال وبنبدأ + +330 +00:40:31,200 --> 00:40:37,540 +متوكلين على ربنا الرحمن في الاتجار انتهى الوقت اسأل + +331 +00:40:37,540 --> 00:40:42,820 +الله سبحانه أن يعلمنا ما ينفعنا وينفعنا بما علمنا + +332 +00:40:42,820 --> 00:40:47,520 +ويزيدنا علمه ونسأل الله أن يصحى أبداننا ويحفظ + +333 +00:40:47,520 --> 00:40:54,740 +قلوبنا من الزيغة والضلالة وأعيننا من الإثم في النظر + +334 +00:40:54,740 --> 00:40:58,700 +إلى ما حرم الله وأن يحفظ جوارحنا كلها خاضعة + +335 +00:40:58,700 --> 00:41:06,220 +لعظمته، منقادة في طلب مرضاته، إنه ولي ذلك والقادر + +336 +00:41:06,220 --> 00:41:11,180 +عليه، والحمد لله رب العالمين، وصلى الله وسلم وبارك + +337 +00:41:11,180 --> 00:41:11,960 +على محمد diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/tkrKzz9E_rA_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/tkrKzz9E_rA_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..14ed488b89459e9937cce3adf1f2f6a84a3f01b1 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/tkrKzz9E_rA_postprocess.srt @@ -0,0 +1,1348 @@ +1 +00:00:21,950 --> 00:00:26,510 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,510 --> 00:00:31,910 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:31,910 --> 00:00:38,070 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,070 --> 00:00:44,370 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:44,370 --> 00:00:52,550 +رسوله هو بعدنتابع الحديثة عن شروط شركة العنان قال + +6 +00:00:52,550 --> 00:00:56,430 +الإمام النووي رحمه الله تعالى في كتابه منهاج + +7 +00:00:56,430 --> 00:01:06,270 +الطالبين وفيهما أهلية التوكيل والتوكل وفيهما أهلية + +8 +00:01:06,270 --> 00:01:14,790 +التوكيل والتوكل هذا الشرط عائد على العاقدين أحسنتي + +9 +00:01:18,330 --> 00:01:28,190 +وقوله أهلية التوكيل التوكيل عادة يصدر من الموكل + +10 +00:01:28,190 --> 00:01:38,010 +وفي الشركة ينبغي أن يكون كل واحد منهما موكلا + +11 +00:01:38,010 --> 00:01:39,310 +لشريكه + +12 +00:01:42,130 --> 00:01:48,410 +فحتى يصح التوكيل من كل منهما او منهم اذا كانوا + +13 +00:01:48,410 --> 00:01:56,210 +اكثر من اثنين فلابد من ان تتوفر في كل واحد منهم + +14 +00:01:56,210 --> 00:02:05,790 +شروط اهمها ان يكون عاقلا بالغا + +15 +00:02:05,790 --> 00:02:14,470 +مختارا غير مكره ان يكون عاقلابالغا مختارا غير + +16 +00:02:14,470 --> 00:02:24,950 +مكرهن شرطه العقلي لأن المجنونة و الصبيه غير المميز + +17 +00:02:24,950 --> 00:02:34,030 +بل و الصبيه المميز لا يحسنوا التوكيل و كذلك + +18 +00:02:45,310 --> 00:02:57,650 +الجنون لو ابتلي به رجل كبير أو امرأة فإن الجنون + +19 +00:02:57,650 --> 00:03:04,770 +كذلك يمنع صاحبه أهلية التوكيل لا يستطيع .. لا + +20 +00:03:04,770 --> 00:03:14,190 +يستطيع التوكيل لا يدركه ولا يعقله وكذلك الحال إذا + +21 +00:03:15,120 --> 00:03:25,860 +كان الشركاء مكرهين أو كان أحدهما مكرها فإن المكره + +22 +00:03:25,860 --> 00:03:36,540 +لا تصح عبارته ولا يصح تصرفه لقوله + +23 +00:03:36,540 --> 00:03:38,600 +صلى الله عليه وسلم + +24 +00:03:41,750 --> 00:03:49,390 +إن الله وضع عن أمتي الخطأ والنسيان وما استكره عليه + +25 +00:03:49,390 --> 00:04:00,170 +ثم قال والتوكل التوكل له علاقة بالتصرف له علاقة + +26 +00:04:00,170 --> 00:04:04,950 +بالتصرف والمعنى + +27 +00:04:04,950 --> 00:04:17,540 +يجب أن يتمتع كل من الشركاءبأهلية تمكنه من التوكل + +28 +00:04:17,540 --> 00:04:25,040 +من مزاولة التجارة وحسن التصرف في المال من مزاولة + +29 +00:04:25,040 --> 00:04:30,900 +التجارة وحسن التصرف في المال وهذا + +30 +00:04:30,900 --> 00:04:38,000 +إضافة إلى الشروط التي ذكرنا من العقل والبلوغ + +31 +00:04:38,000 --> 00:04:47,140 +والاختيارينضم شرط رابع له علاقة بحسن التصرف وهو + +32 +00:04:47,140 --> 00:04:55,140 +الرشادة ان يكون كل واحد من الشركاء رشيدا والرشيد + +33 +00:04:55,140 --> 00:05:00,440 +هو الذي يحسن التصرف في المال يعني إذا كان المال + +34 +00:05:00,440 --> 00:05:07,740 +بين يديه أولا يحرسه ويحفظهمن الأغيار ومن أهل + +35 +00:05:07,740 --> 00:05:15,800 +الأطمع ثم أيضا يملك أو يحسن أن يسلطه في وجوهه وإذا + +36 +00:05:15,800 --> 00:05:24,780 +أراد أن ينميه ويدارب به فإنه يحسن إبرام العقود + +37 +00:05:24,780 --> 00:05:33,040 +ويعرف فقهياتها إضافة إلى أنه يملك الخبرة التجارية + +38 +00:05:33,040 --> 00:05:40,160 +التي تؤهلهأن يبرم العقودة التي تنجح مصلحة هذه + +39 +00:05:40,160 --> 00:05:48,650 +الشركة ثم بعدهاقال الإمام النووي رحمه الله تعالى + +40 +00:05:48,650 --> 00:05:57,010 +في المتن ويشترط خلط المالين وهذا شرط يتبع المحل + +41 +00:05:57,010 --> 00:06:03,090 +يتبع المحل وهو الركن الثالث من أركان الشركة ذكرنا + +42 +00:06:03,090 --> 00:06:10,690 +في محاضرتنا السالفةبأن للشركة ثلاثة أركان الصيغة + +43 +00:06:10,690 --> 00:06:16,310 +وهي الإيجاب والقبول والعاقدان الموجب والقابل + +44 +00:06:16,310 --> 00:06:23,790 +والركن الثالث هو المحل الذي يرد عليه عقد الشركة + +45 +00:06:23,790 --> 00:06:31,010 +وهو المال والجهد البدني إذا يشترط خلط المالين + +46 +00:06:31,010 --> 00:06:37,990 +يشترط خلط المالينوالمقصود والمراد بالخلط عند + +47 +00:06:37,990 --> 00:06:47,190 +الشافعية الخلط التام الذي .. الذي يتعذر بعد حصوله + +48 +00:06:47,190 --> 00:06:58,200 +فصل كل مال للشركاء عن مال أخيهمرة أخرى هذه جزئية + +49 +00:06:58,200 --> 00:07:04,220 +مهمة وهو شرط عند الشافعية دون غيرهم من العلماء + +50 +00:07:04,220 --> 00:07:10,940 +كالحنفية والمالكية والحنابلة الشافعية يشترطون حتى + +51 +00:07:10,940 --> 00:07:18,050 +تصحى الشركةأن يكون المال بين الشريكين أو بين + +52 +00:07:18,050 --> 00:07:27,890 +الشركاء مشاعا، أن يكون مختلطا، اختلاطا تما لو أراد + +53 +00:07:27,890 --> 00:07:33,710 +أحد الشريكين أن يأخذ أو أن يسترجع ماله، لا يمكنه + +54 +00:07:33,710 --> 00:07:37,470 +هذا، يتعذر عليه ذلك + +55 +00:07:40,640 --> 00:07:46,100 +وها هو يؤكد على ما ذكرنا فيقول رحمه الله بحيث لا + +56 +00:07:46,100 --> 00:07:55,080 +يتميزان يعني أن يخلطا المال الذي بينهماوالذي اتفق + +57 +00:07:55,080 --> 00:08:04,340 +ان يكون نواة لهذه الشركة ان يخلطاه خلطا بحيث لا + +58 +00:08:04,340 --> 00:08:13,760 +يمكن هما تمييز مال كل واحد منهم اذا كان اثنين او + +59 +00:08:13,760 --> 00:08:20,240 +تمييز كل واحد منهم اذا كانوا ثلاثة او اكثر ثم + +60 +00:08:20,240 --> 00:08:30,420 +بعدها قال رحمه اللهوتصحوا في كل مثلي قبل + +61 +00:08:30,420 --> 00:08:40,020 +أن أشرح هذه الجملة أود أن أذكر بناتي الفضليات بأن + +62 +00:08:40,020 --> 00:08:47,080 +المال نوعان بأن المال يعني أصناف المال بأن المال + +63 +00:08:47,080 --> 00:08:49,280 +كجنس كجنس + +64 +00:08:51,070 --> 00:09:01,350 +يشمل أصنافا كثيرة من خلال التأمل العلماء رأوا أن + +65 +00:09:01,350 --> 00:09:11,870 +المال في جميع أصنافه يقع على نوعين على نوع هو مثلي + +66 +00:09:11,870 --> 00:09:22,600 +وعلى آخر هو قيميأما المثلي فذو نظائر متساوية يعني + +67 +00:09:22,600 --> 00:09:32,020 +نظائره متساوية لا فرق بين حبة و حبة أو بين متاع و + +68 +00:09:32,020 --> 00:09:40,380 +متاع والمثليات قديما كانت مما تكالوا وتوزنوا اليوم + +69 +00:09:40,380 --> 00:09:48,090 +اختلف الأمر اختلف الأمروذلك أن كثيرا من القيميات + +70 +00:09:48,090 --> 00:09:55,130 +توزنوا وربما أيضا تكال ولذلك لابد من أن نسمي + +71 +00:09:55,130 --> 00:10:04,990 +المثليات بأسمائها أو نعينها حتى ترشدنا إليها + +72 +00:10:04,990 --> 00:10:12,950 +المثليات قلنا الأشياءالتي نظائرها متساوية، لا + +73 +00:10:12,950 --> 00:10:18,930 +يختلفوا أو لا اختلاف بين أجزائها وأفرادها مثل + +74 +00:10:18,930 --> 00:10:28,740 +الدراهم والدنانيرو كذلك مثل العملات المعتمدة في + +75 +00:10:28,740 --> 00:10:36,260 +الأمصار عربية أو أعجمية مسلمة أو كافرة فلو أخدت + +76 +00:10:36,260 --> 00:10:40,460 +مثلا مقدارا + +77 +00:10:40,460 --> 00:10:50,390 +من عملة واحدة ستجدين أن المقدارةالذي أخذتي يتساوى + +78 +00:10:50,390 --> 00:10:58,290 +مع ايه؟ مع نظائره ولا فرق بينها، مثلاالعملة + +79 +00:10:58,290 --> 00:11:04,130 +المتداولة عندنا الشيقل لو أخدت مثلا شيقلا واحدا + +80 +00:11:04,130 --> 00:11:12,110 +شكل واحد وقارنته بالشواكل الأخرى سوف لا تجدين فرقا + +81 +00:11:12,110 --> 00:11:20,190 +بين شكل وشكل صحيح؟ لو أخدت مثلا خمسين شكل وقارنتها + +82 +00:11:20,190 --> 00:11:26,850 +بمثلها سوف لا تجدين فرقا وكذلك لو مائة شكل و هكذا + +83 +00:11:27,920 --> 00:11:35,860 +أيضًا الدراهم مثل ذلك شريطة أن تكون صحاحًا أن تكون + +84 +00:11:35,860 --> 00:11:41,960 +صحاحًا وأن تكون على صفة متحدة كما سيأتي بعد قليل + +85 +00:11:41,960 --> 00:11:48,120 +إن شاء الله تعالى المهم أن نفهم بأن الدراهم + +86 +00:11:48,120 --> 00:11:53,520 +الدنانير العملات الأوراق النقدية هذه كلها تتبع + +87 +00:11:53,520 --> 00:12:02,640 +القيميات هل هذا صحيح؟أيوة تتبع المثليات ولا تتبع + +88 +00:12:02,640 --> 00:12:11,280 +القيميات ومن ذلك الحبوب الحبوب مثل القمح فإن حبات + +89 +00:12:11,280 --> 00:12:17,560 +القمح تكاد تكون متساوية فالفرق بين حبة و حبة يكاد + +90 +00:12:17,560 --> 00:12:24,620 +يكون نسبيا جدا ولذلك يعفى عن هذا الفرق فهو من + +91 +00:12:24,620 --> 00:12:31,170 +المثليات و كذلك الشعيرالبقوليات ذات النوع الواحد + +92 +00:12:31,170 --> 00:12:36,890 +كالفول أو الحمص أو الباقل لا البازيل لا فهذه كلها + +93 +00:12:36,890 --> 00:12:43,350 +من المثليات أيضا اي نعم وأما القيميات فهي ايه؟ + +94 +00:12:43,960 --> 00:12:49,040 +المال المتقوم على خلاف من المال المثلي وهو الذي + +95 +00:12:49,040 --> 00:12:59,580 +نظائره متفاوتة ومختلفة ومثاله الدواب كذلك الدور من + +96 +00:12:59,580 --> 00:13:08,440 +القيميات الثيابمن القيميات الثياب و أشياء كثيرة + +97 +00:13:08,440 --> 00:13:13,980 +أشياء كثيرة المهم ضابطه القيمي هو الذي نظائره + +98 +00:13:13,980 --> 00:13:20,740 +متفاوتة أعود إلى عبارة علمنا الإمام النووي رحمه + +99 +00:13:20,740 --> 00:13:26,970 +الله تعالى أفاده في الكلمة الأخيرة قال وتصحواأي + +100 +00:13:26,970 --> 00:13:35,090 +الشركة في كل مثلية في كل مثلية إذا كأنه حصر الشركة + +101 +00:13:35,090 --> 00:13:41,550 +عند الشافعية على المثليات واستبعدت أن تكون الشركة + +102 +00:13:41,550 --> 00:13:47,910 +صحيحة في القيميات فإيه فتجوز في إيه؟ في الأوراق + +103 +00:13:47,910 --> 00:13:52,870 +النقدية أو في الدراهم والدنانير + +104 +00:13:53,490 --> 00:13:57,850 +أو في النقد المسكوك كما سيأتي ان شاء الله تعالى و + +105 +00:13:57,850 --> 00:14:06,490 +كذلك في الحبوب والبقول وأما النقد الخالص فتصح فيه + +106 +00:14:06,490 --> 00:14:12,400 +الشركة وهو النقدالـ E غير المغشوش أما النقد + +107 +00:14:12,400 --> 00:14:17,980 +المغشوش يعني لو مثلا كانت هناك دنانير ذهبية مغشوشة + +108 +00:14:17,980 --> 00:14:24,900 +أو دراهم فضية مغشوشة فينظروا فإذا كان الغش فيها + +109 +00:14:24,900 --> 00:14:30,900 +محدودا لا يمنعها رواجا وتداولا في الأسواقتصح + +110 +00:14:30,900 --> 00:14:38,100 +الشركة بها لكن إذا كانت نسبة الغش فيها كبيرة فإيه؟ + +111 +00:14:38,100 --> 00:14:45,840 +فزهدت فيها الأنفس فباتت كاسدة غير متداولة في أسواق + +112 +00:14:45,840 --> 00:14:53,530 +المسلمين عوفيت عن مأملاتهمفلا تصح الشركة فيها وذلك + +113 +00:14:53,530 --> 00:14:59,770 +أن الشركة مبنية رجاء الربح يعني الناس يعمدون إلى + +114 +00:14:59,770 --> 00:15:06,110 +الشركة بقصد نماء مالهم ونجاحهم وصالحين فإذا كانت + +115 +00:15:06,110 --> 00:15:14,760 +العملة التي سيتجرونهابها كاسدة لا يقبل بها أحد ولا + +116 +00:15:14,760 --> 00:15:21,400 +يتعامل بها الناس عند event كأننا كأننا لا نفعل شيء + +117 +00:15:21,400 --> 00:15:30,800 +كأننا لا نفعل شيء ثم بعدها قال بعدها قالدون + +118 +00:15:30,800 --> 00:15:36,820 +المتقوم .. دون المتقوم إذا الشركة عند الشافعية تصح + +119 +00:15:36,820 --> 00:15:42,920 +في المثليات دون المتقومات .. دون المتقومات + +120 +00:15:42,920 --> 00:15:48,300 +وبالمناسبة لزيادة الفائدة فهذا شرط لم يكن إلا عند + +121 +00:15:48,300 --> 00:15:55,610 +الشافعية وحدهمإن سألتنا عن مذهب العلماء الآخرين + +122 +00:15:55,610 --> 00:16:01,270 +كالحنافية والمالكية والحنابلة فإنهم يقولون بأن + +123 +00:16:01,270 --> 00:16:06,770 +الشركة كما تصحوا في المثليات فإنها تصحوا في ال + +124 +00:16:06,770 --> 00:16:12,670 +إيه؟ في المتقومات أو في القيميات ال إيه؟ البضائع + +125 +00:16:12,670 --> 00:16:17,730 +أو الأموال ذات النظائر المتباينة والإيه؟ والمختلفة + +126 +00:16:20,590 --> 00:16:27,690 +وأذكر مرة بالمال المتقوم كالحيوانات يعني ينظر جدا + +127 +00:16:27,690 --> 00:16:35,150 +أن نجد بقرتين متساويتين من كل وجهة أو بعيرين أو + +128 +00:16:35,150 --> 00:16:39,950 +ناقتين متساويتين من كل وجهة أو شاتين متساويتين من + +129 +00:16:39,950 --> 00:16:47,900 +كل وجهة وكذلك الدوركذلك الدور والبيوت أيضًا الثياب + +130 +00:16:47,900 --> 00:16:56,380 +المعجنات التي لا تدرك إلا بإضافة أكثر من شيء فيها + +131 +00:16:56,380 --> 00:17:06,020 +مثل الهريسة الهريسة لفظ يدل على الحلة المصموعة من + +132 +00:17:06,020 --> 00:17:15,260 +أكثر من شيء من المطعمات واضح؟ أيه نعم؟ثم قال بعدها + +133 +00:17:15,260 --> 00:17:22,180 +وقيل تختص بالنقد المضروض قيل صيغة تمريض الإمام + +134 +00:17:22,180 --> 00:17:28,520 +النووي رحمه الله تعالى بقوله هذا يعذر ويقدم تمام + +135 +00:17:28,520 --> 00:17:33,780 +الفائدة للطلاب والطالبات كأنه يقول يا بنات الكلمات + +136 +00:17:34,680 --> 00:17:43,760 +هناك قول مريض قول ضعيف لبعض الشافعية أفاد بأن + +137 +00:17:43,760 --> 00:17:47,120 +الشركة + +138 +00:17:47,120 --> 00:17:54,360 +فقط تختص بالنقد المضروب يعني يستبعد منها المثليات + +139 +00:17:54,360 --> 00:17:59,800 +كالحبوب والبقوليات + +140 +00:17:59,800 --> 00:18:05,660 +وما شابه ذلكوتقتصر فقط على المثليات من النقدين + +141 +00:18:05,660 --> 00:18:14,120 +واضح طبعا إذا استبعدنا غير النقدين من المثليات فكل + +142 +00:18:14,120 --> 00:18:21,230 +ما هو متقوم مستبعد بالأولى واضحأي نعم، لكن كما + +143 +00:18:21,230 --> 00:18:29,050 +ذكرنا هو أعرض بأن هذا قول ضعيف، قول ضعيف، لكن نريد + +144 +00:18:29,050 --> 00:18:36,130 +أن نقول ما المراد بالمضروب؟ قديما يا بناتي العملة + +145 +00:18:36,130 --> 00:18:41,830 +المتداولة كانت من الدنانير الذهبية والدراهم الفضية + +146 +00:18:41,830 --> 00:18:50,250 +كانت من الدنانير الذهبية والدراهم الفضيةف .. وهذا + +147 +00:18:50,250 --> 00:18:57,330 +يعبر عنه بالإيه؟ بالنقد يعني إذا قرأتي كلمة النقد + +148 +00:18:57,330 --> 00:19:03,450 +في لغة الفقهاء فإنها مصروفة إلى ماذا؟ إلى الذهب + +149 +00:19:03,450 --> 00:19:07,290 +والفضة، إلى الدنانير، لا .. لا إلى السبائك + +150 +00:19:10,110 --> 00:19:22,010 +أو إلى الفلوس التي هي من معادن أخرى وإنما تصرفوا + +151 +00:19:22,010 --> 00:19:30,810 +تحديدا إلى الدنانير وإلى الدراهم معنى المضروبة هي + +152 +00:19:30,810 --> 00:19:39,270 +التي سكها الإمام أيام إذأو صكها الرئيس أو الملك أو + +153 +00:19:39,270 --> 00:19:45,370 +وزارة المالية على التعبير المعاصر واضح وهذا الصك + +154 +00:19:45,370 --> 00:19:53,430 +كأنه يعطيها شرعية وقانونية على التداول على التداول + +155 +00:19:53,430 --> 00:19:58,210 +بها في أسواق المسلمين لتكون ثمنا للأشياء لتكون + +156 +00:19:58,210 --> 00:20:03,880 +ثمنا للأشياءلكن بعد هذا البيان مرة أخرى بنقول من + +157 +00:20:03,880 --> 00:20:11,200 +قال هذا أه فقوله مريض غير معتمد لأنه ضيق واسعا + +158 +00:20:11,200 --> 00:20:18,240 +وإلا فشركة العنان كما تصحوا في النقدين المضربين + +159 +00:20:18,240 --> 00:20:26,720 +تصحوا كذلك في كل مثليين إن كان من المطعمات أو من + +160 +00:20:26,720 --> 00:20:32,700 +غير المطعماتمن المطعمات أو من غير المطعمات ثم + +161 +00:20:32,700 --> 00:20:38,960 +بعدها قال رحمه الله ولا يكفي الخلط مع اختلاف الجنس + +162 +00:20:38,960 --> 00:20:47,700 +ولا يكفي الخلط مع اختلاف الجنس هذا كلام دقيق ونافع + +163 +00:20:49,040 --> 00:20:56,320 +رجع يحدثنا عن الخلط قبل قليل ذكر أن الخلطة شرط من + +164 +00:20:56,320 --> 00:21:02,240 +شروط الصحة صحة شركة العنان وذلك أن الشركة عند + +165 +00:21:02,240 --> 00:21:08,580 +الشافعية لاتصح إلا في الشيوع في المالين إلا مع + +166 +00:21:08,580 --> 00:21:14,400 +الإختلاط التام ونقصد بالتام ذاك الذي لا يمكن لأحد + +167 +00:21:14,400 --> 00:21:23,080 +من العاقدين أن يميز ماله من مال صاحبهواضح؟ بيقول و + +168 +00:21:23,080 --> 00:21:30,400 +لا يكفي الخلط مع اختلاف جنس مع اختلاف جنس خدوا + +169 +00:21:30,400 --> 00:21:39,100 +بالكم نحن نقصد بالخلط الخلط التام وهذا يعني أن + +170 +00:21:39,100 --> 00:21:45,040 +الشركاء إذا بذل كل واحد منهم مالا + +171 +00:21:46,560 --> 00:21:54,120 +هو من جنس يغاير جنس المال الذي بذله شريكه، لا يكون + +172 +00:21:54,120 --> 00:22:05,000 +الخلط تمًاآه بل يكونوا يعني التمييز والفصل بين + +173 +00:22:05,000 --> 00:22:12,380 +المالين ممكن بمعنى يستطيع كل من الشريكين أن يميز + +174 +00:22:12,380 --> 00:22:21,340 +ماله متى أراد مثال اختلاف الجنس كما لو شارك أحدهم + +175 +00:22:21,340 --> 00:22:32,630 +بمثلا ب 100 دينار من الذهبوشارك الآخر مثلا ب 12 أو + +176 +00:22:32,630 --> 00:22:36,330 +ب 1200 درهم من الفضة + +177 +00:22:39,270 --> 00:22:47,110 +وإيه؟ وخلطاهما .. خلطاهما فهل هذا الخلط تام؟ هل + +178 +00:22:47,110 --> 00:22:55,670 +هذا .. ليش؟ لأنه .. لأنه بمقدور كل واحد منهما أن + +179 +00:22:55,670 --> 00:23:03,490 +يميز ما له عن ما لصاحبهواضح؟ طبعا ومن أمثلة اختلاف + +180 +00:23:03,490 --> 00:23:09,370 +الجنس أن يساهم أو أن يشارك أحد الشريكين ب 1000 + +181 +00:23:09,370 --> 00:23:18,610 +دينار أردني وأن يساهم الآخر مثلا ب 1500 .. ب 1500 + +182 +00:23:18,610 --> 00:23:29,920 +ألف يعني 1500 من الدولار الأمريكيثم خلطاهما فهل + +183 +00:23:29,920 --> 00:23:37,100 +هذا الخلط تام؟ ليس تاما و ذلك أنه لا يتعذر الفصل + +184 +00:23:37,100 --> 00:23:43,100 +بين المالين فيمكن لأي واحد منهم أن يميز ما له متع + +185 +00:23:43,100 --> 00:23:50,070 +أراد، واضح؟المراد باتحاد الجنس .. المراد باتحاد + +186 +00:23:50,070 --> 00:23:57,310 +الجنس أن يكون كل من .. كل منهم يبذل دينارا أردنيا + +187 +00:23:57,310 --> 00:24:03,510 +أو أن يبذل كل منهم دولارا أمريكيا أو أن يبذل كل + +188 +00:24:03,510 --> 00:24:10,410 +منهم قمحا بل و قمحا متحده الصفة يعني قمحا أسودة + +189 +00:24:10,880 --> 00:24:17,760 +أسمره كقمح الشام فإنه مشتهر بالسمار كما يقولون + +190 +00:24:17,760 --> 00:24:23,260 +احنا ماشوفناه لكن جاء في الأثر الصحيح عن معاوية + +191 +00:24:23,260 --> 00:24:28,640 +ابن أبي سفيان رضي الله عنه لما كان خليفة زار + +192 +00:24:28,640 --> 00:24:36,320 +المدينة المنورةليش قلت هيك؟ لأنه كان مقر خلافته + +193 +00:24:36,320 --> 00:24:44,080 +الشام كان مقر خلافته الشام واضح فزار المدينة في + +194 +00:24:44,080 --> 00:24:50,060 +يوم عيد فخطب الناس في يوم عيد الأضحى فقال من جملة + +195 +00:24:50,060 --> 00:24:56,980 +ما قاله في الخطبة وإن مدين من سمراء الشام تعدل + +196 +00:24:56,980 --> 00:25:02,490 +صاعا من تمريكم أي من تمري المدينةمن سمراء الشام + +197 +00:25:02,490 --> 00:25:09,970 +يقصدوا قمحها وكان قمحها أجود الأنواع على الإطلاق + +198 +00:25:09,970 --> 00:25:15,470 +فلو أنا أحدى لكن لا أريد أن أسبق خلينا مع ايه؟ مع + +199 +00:25:15,470 --> 00:25:22,290 +الجنس قبل ايه؟ قبل اتحاد الصفةإذا حتى تصحى الشركة + +200 +00:25:22,290 --> 00:25:29,190 +لابد أن يتحدى جنس العملة بينهما الكل يشترك بدينار + +201 +00:25:29,190 --> 00:25:36,770 +ذهبي الكل يشترك بدراهم فضية الكل يشترك بدينار + +202 +00:25:36,770 --> 00:25:42,990 +أردني الكل يشترك بدينار كويتي الكل يشترك بشكل واضح + +203 +00:25:42,990 --> 00:25:50,890 +الكلام ثم بعدها قالوالخلط التام يقتضي اتحادا في + +204 +00:25:50,890 --> 00:25:58,030 +الصفة بين مال الشركاء وهو يقول او ا و لا يكفي + +205 +00:25:58,030 --> 00:26:03,230 +الخلط مع اختلاف الجنس ولا مع اختلاف صفة كصحاح و + +206 +00:26:03,230 --> 00:26:07,690 +مكسرة زمان + +207 +00:26:07,690 --> 00:26:21,900 +كان القوم اثناء ايه اثناءصناعة الدراهم تتكسر + +208 +00:26:21,900 --> 00:26:30,580 +معاهم بعض حباتها فكانوا يجمعون المكسر ويتصرفون به + +209 +00:26:30,580 --> 00:26:37,100 +يعني يشترون به لكنه لم يكن عند الناس رائجا رواجا + +210 +00:26:37,100 --> 00:26:42,960 +الدراهم الصحاحة لم يكن عند الناس في رتبة الدراهم + +211 +00:26:42,960 --> 00:26:51,110 +الصحيحةإذا عند الناس جميعا الدراهم الصحيحة أفضل + +212 +00:26:51,110 --> 00:26:57,530 +وأنفسه من الدراهم المكسرة فلو جاء أحد الشركاء + +213 +00:26:57,530 --> 00:27:06,050 +بدراهم صحيحة وجاء الآخر بدراهم مكسرة وخلطاهما فهل + +214 +00:27:06,050 --> 00:27:14,210 +هذا الخلط تم؟ ليش؟لإمكان الفصل وإمكان التمييز بين + +215 +00:27:14,210 --> 00:27:24,830 +المالين التمييز قيد مهم هنا بعدها قال هذا الذي + +216 +00:27:24,830 --> 00:27:32,150 +ذكرناه من اشتراط الخلط إذا أخرجا مالين وعقدايعني + +217 +00:27:32,150 --> 00:27:41,690 +الخلط له موسمه، الخلط له وقته، وليس الخلط .. ليس + +218 +00:27:41,690 --> 00:27:50,110 +الخلط يعني مفتوح + +219 +00:27:50,110 --> 00:28:00,840 +الباب أو وقته ليس محددا، وقته موسعبحيث أنه يمكن أن + +220 +00:28:00,840 --> 00:28:08,360 +يحصل الخلط قبل العقد و أثناء العقد أو أن يحصلها في + +221 +00:28:08,360 --> 00:28:13,520 +المستقبل بعد إبرام العقد، لأ ليس الأمر كذلك عندهم + +222 +00:28:16,530 --> 00:28:22,710 +لما ذكروا الخلطة قصدوا له زمنا معينا وهو إما .. + +223 +00:28:22,710 --> 00:28:31,290 +إما أن يتم الخلط قبل العزيمة على إبرام العقد أو أن + +224 +00:28:31,290 --> 00:28:38,490 +يتم بين يدي العقد أو أثناء إبرام العقد أو بعد + +225 +00:28:38,490 --> 00:28:45,470 +التلفظ به لكن قبل أن يتفرق أو يتفرق أحدهم من مجلس + +226 +00:28:45,470 --> 00:28:52,620 +العقدأرجو أن يكون الكلام واضحا + +227 +00:28:52,620 --> 00:29:00,180 +أن يخلطا المال قبل إبرام العقد يعني و قبل أن + +228 +00:29:00,180 --> 00:29:07,640 +يتحدثا فهذا حسن أن يخلطاه في مجلس العقد قبل التلفظ + +229 +00:29:07,640 --> 00:29:14,190 +فهذا حسنوأن يخلطاه أثناء الحديث، فهذا حسن، أن + +230 +00:29:14,190 --> 00:29:20,930 +يخلطاه بعد التلفظ، لكن وكلاهما موجود في مجلس + +231 +00:29:20,930 --> 00:29:27,080 +العقد، فإن العقد لم يأخذ صفة اللزوم بعدما زال + +232 +00:29:27,080 --> 00:29:33,960 +العقد و هما موجودان في مجلس العقد، فإيه؟ فإن العقد + +233 +00:29:33,960 --> 00:29:40,060 +جائز و ليس لازما، بمعنى يملك أي واحد منهما بإرادة + +234 +00:29:40,060 --> 00:29:46,940 +منفردة أن يفسخ العقدواضح؟ لكن قالوا لابد أن يحصل + +235 +00:29:46,940 --> 00:29:53,760 +الخلط قبل أن يتفرق أو قبل أن يتفرق أحدهما لأنه + +236 +00:29:53,760 --> 00:29:59,360 +بالتفرق ينقلب العقد من الجواز إلى اللزوم إيش معنى + +237 +00:29:59,360 --> 00:30:04,620 +الجواز إلى اللزوم؟ مش الحلية إلى الحرمة، لا الجواز + +238 +00:30:04,620 --> 00:30:12,860 +هناأحسنتي يا بنتي يجوز لأحدهما أن يفسخ العقدة متى + +239 +00:30:12,860 --> 00:30:18,920 +أراد مدام وصاحبه واقفينيه في مجلس العقدة ودليل ذلك + +240 +00:30:18,920 --> 00:30:23,680 +قول النبي الكريم صلى الله عليه وسلم البيعان + +241 +00:30:23,680 --> 00:30:31,580 +بالخيار ما لم يتفرقا البيعان بالخيار ما لم يتفرقا + +242 +00:30:31,580 --> 00:30:39,880 +أو يقول أحدهماللآخر اختار واضح الكلام؟ إذا هذا + +243 +00:30:39,880 --> 00:30:45,580 +معنى الجواز ومعنى اللزوم أنه بالشرط .. بالشرط عن + +244 +00:30:45,580 --> 00:30:51,700 +التنازل عن خيار المجلس يخدوا العقد لازما او + +245 +00:30:51,700 --> 00:30:56,140 +بالتفرق ولذلك كان عبد الله بن عمر رضي الله عنهما + +246 +00:30:56,140 --> 00:31:05,660 +إذا نزل السوقوأعجبه متاع ما أن يتلفظ مع صاحبه + +247 +00:31:05,660 --> 00:31:12,280 +بالعقد كان يفارق المجلس لينقلب العقد من الجواز إلى + +248 +00:31:12,280 --> 00:31:19,780 +اللزوم حتى لا يستطيع صاحبه أن يرجع في ما قال أو في + +249 +00:31:19,780 --> 00:31:28,210 +ما باع واضح الكلام؟ طبعاإذا كان العقد لازمًا هذه + +250 +00:31:28,210 --> 00:31:34,090 +كفائدة إذا كان .. إذا صار العقد لازمًا إذا صار + +251 +00:31:34,090 --> 00:31:37,010 +العقد لازمًا يعني مثلًا انت اشتريت .. انت نزلت على + +252 +00:31:37,010 --> 00:31:43,710 +السوق واشتريت شنطة بعد أن ايه دفعتي ثمنها وقبطتي + +253 +00:31:43,710 --> 00:31:48,430 +شنتتك وإيه وخرجتي من المحل ثم بعد ربع ساعة وكذا إن + +254 +00:31:48,430 --> 00:31:54,130 +لم تشتريتي .. إن لم تشتريتي خيارة الشرط ثلاثة أيام + +255 +00:31:56,340 --> 00:32:01,380 +يصير العقد لازما فلو رجعت بعد ربع ساعة او بعد ساعة + +256 +00:32:01,380 --> 00:32:06,520 +او كذا و قلت انا بدي ارجع هذه ليس لك سلطان على + +257 +00:32:06,520 --> 00:32:13,780 +التاجر ان يردها بل يمكنه من ايه من الناحية الشرعية + +258 +00:32:13,780 --> 00:32:18,160 +والقانونية ان يقول يا بنتي انا بعت ولا اريد ان + +259 +00:32:18,160 --> 00:32:25,760 +اعود في ما بعتولا تملكين أنت سلطة قضائية أن تلزميه + +260 +00:32:25,760 --> 00:32:33,080 +بالإقالة أبدا إلا ترضيه يا والدي يا أيها التاجر + +261 +00:32:33,080 --> 00:32:39,210 +الفاضل يعني سبحان اللهلما انقلبت إلى البيت بدأ لي + +262 +00:32:39,210 --> 00:32:44,490 +أني لست بحاجة وجدت مثلا أخي أو وجدت أمي أو أبي جاء + +263 +00:32:44,490 --> 00:32:50,250 +لي بحقيبة أخرى فبدت لست بحاجة إلى هذه الحاجة يعني + +264 +00:32:50,250 --> 00:32:53,310 +بصيغة + +265 +00:32:53,310 --> 00:32:59,130 +إقماعية حتى وطبعا هو أيضا لو أنت تحفظينا حديث + +266 +00:32:59,130 --> 00:33:03,150 +النبي صلى الله عليه وسلم يمكن أن ترغبيه فيهأو + +267 +00:33:03,150 --> 00:33:08,810 +ترغبه بهذا الحديث قال صلى الله عليه وسلم من أقال + +268 +00:33:08,810 --> 00:33:15,850 +من أقال من + +269 +00:33:15,850 --> 00:33:23,330 +أقال مسلمًا بيعته أقال الله عثرته الحديث صحيح من + +270 +00:33:23,330 --> 00:33:32,140 +أقال مسلمًا بيعته أقال الله عثرتهيعني التاجر الذي + +271 +00:33:32,140 --> 00:33:40,300 +يقبله أن يرد المتاعه لمن ايه .. لمن يعني رجع عنه + +272 +00:33:41,610 --> 00:33:49,130 +فهو في مقابل ذلك يقيل الله عثرته ويفرج الله قربته + +273 +00:33:49,130 --> 00:33:55,670 +فانت لما بدك يعني اترغبي انه يرجع ذكري بهذا الحديث + +274 +00:33:55,670 --> 00:34:04,770 +من ايمن اقال مسلما بيعته اقال الله عثرته .. اين؟ + +275 +00:34:11,960 --> 00:34:20,480 +إذا قال هذا الشرط الذي يتعلق بالخلط التام يراد إذا + +276 +00:34:20,480 --> 00:34:27,840 +أخرجا مالين وعقدا إذا أخرجا وعقدا عندئذ انصحت + +277 +00:34:27,840 --> 00:34:35,180 +الشركة لتحقق الشرط فإن ملكا مشتركا صورة أخرىفإن + +278 +00:34:35,180 --> 00:34:43,700 +ملكا مشتركا يعني فإن ملك الشريكين مالا مشتركا مالا + +279 +00:34:43,700 --> 00:34:50,040 +مشتركا مما تصحوا فيه الشركة كأن يكون المال هذا + +280 +00:34:50,040 --> 00:34:57,020 +مثليا كيف بدنا نتصور المسألة؟ لأ أي سر منها مثلا + +281 +00:34:57,020 --> 00:35:06,550 +إخوة اتنين اخوة اتنين مات أبوهمامات أبوهما فخلف + +282 +00:35:06,550 --> 00:35:13,390 +لهم او لهما مثلا عشرة آلاف دينار، أليست هذه + +283 +00:35:13,390 --> 00:35:21,630 +الدنانير شركة بين الأخوين؟ أه، إذا لو .. لو .. + +284 +00:35:22,180 --> 00:35:29,300 +تراضية واتفاقا قبل القسمة أن يبقى هذا المال شركة + +285 +00:35:29,300 --> 00:35:33,140 +ونوات لعقد + +286 +00:35:33,140 --> 00:35:40,750 +شركة بصح ولا لأ؟ كذلك لو كان في أي مال مثليينفي أي + +287 +00:35:40,750 --> 00:35:46,130 +مال مثلي وكان شركة وليس بالضرورة أن يكون المال + +288 +00:35:46,130 --> 00:35:53,510 +اعاء المشترك فيه قد ادركه بسبب الميراث لا يمكن ان + +289 +00:35:53,510 --> 00:35:59,950 +يدركه بسبب الهبة اجى واحد ولقى اخه صديقين فوهبهم + +290 +00:35:59,950 --> 00:36:06,420 +ألف دينارفإيه؟ فتراضي أن يكون الألف دينار شركة + +291 +00:36:06,420 --> 00:36:11,580 +بينهما صح هذا ويمكن أن تدرك أو أن يدرك المال + +292 +00:36:11,580 --> 00:36:19,340 +المشترك بسبب الوصية بل بسبب الشراء يروحوا يشتريان + +293 +00:36:19,340 --> 00:36:26,480 +معا طنا من القمح ثم قبل القسم قال إيش رايك؟إيش + +294 +00:36:26,480 --> 00:36:31,520 +رأيك؟ الآن أغلقت المعابر وصار تضييق على الأنفاق + +295 +00:36:31,520 --> 00:36:41,320 +إيش رأيك نجعلهما شركة عنان ويتولى كل واحد مننا أن + +296 +00:36:41,320 --> 00:36:50,720 +يتجرأ فيهما قال الآخر قبل صحة الشركة بيقول + +297 +00:36:52,750 --> 00:36:58,610 +سواء أدرك هذا بسبب الميراث أو الشراء أو غيرهما مما + +298 +00:36:58,610 --> 00:37:03,790 +يثبت به الملك وأذن كل من العاقدين للآخر في التجارة + +299 +00:37:03,790 --> 00:37:08,970 +فيه أو أذن أحدهم فقط تمت الشركة لحصول المعنى + +300 +00:37:08,970 --> 00:37:16,810 +المقصود بالخلطبعدها نقلنا إلى صورة أخرى وهي ماذا؟ + +301 +00:37:16,810 --> 00:37:23,410 +والحيلة في الشركة في المتقوم من العروض كالثياب + +302 +00:37:23,410 --> 00:37:31,970 +والدور أن يبيع كل واحد منهما أحضاء عرضه ببعض عرض + +303 +00:37:31,970 --> 00:37:38,410 +الآخر صلينا على رسول اللهعليه الصلاة والسلام، الآن + +304 +00:37:38,410 --> 00:37:44,710 +أسلفنا قبل قليل بأن الشافعية يشترطون في الشركة أن + +305 +00:37:44,710 --> 00:37:52,030 +تكون في المثليات، الآن طرحوا لنا عملا متقوما، + +306 +00:37:52,030 --> 00:37:58,420 +قالوا اسمعواطبعا بالمناسبة قلت أنا المذاهب الأخرى + +307 +00:37:58,420 --> 00:38:03,340 +لا توافق الشافعية على هذا فميدان التجارة عندهم + +308 +00:38:03,340 --> 00:38:08,540 +واسع كما يجوز في المثليات يجوز عندهم في المتقومات + +309 +00:38:10,700 --> 00:38:17,280 +الشافعية كأنهم أخفقوا في هذا الشرط يعني يبدو أنه + +310 +00:38:17,280 --> 00:38:24,540 +.. يعني الاتجار في المتقومات أيضا صحيح فلمّا وجدوا + +311 +00:38:24,540 --> 00:38:31,660 +أنفسهم بمذهبهم الضيق هذا رحمهم الله تعالىسيفوتون + +312 +00:38:31,660 --> 00:38:37,620 +مصالح كبيرة جدا في ميدان التجارة بين الناس الذين + +313 +00:38:37,620 --> 00:38:42,440 +يملكون المتقوم من المال و لا يملكون المثليين قالوا + +314 +00:38:42,440 --> 00:38:49,190 +طيب احنا لنا حيلةإنا حيلة لو أنتم معاشر التجار + +315 +00:38:49,190 --> 00:38:56,030 +الذين يريدون الشركة لو التزمتموها فهي حيلة شرعية + +316 +00:38:56,030 --> 00:39:02,170 +تخرجكم من دائرة الحضر والمنع إلى دائرة الحل + +317 +00:39:02,170 --> 00:39:08,670 +والإباحة قولالهم إيش؟ قال مثلا اجيب .. اجيب فلان + +318 +00:39:08,670 --> 00:39:16,560 +بجراته واجيب علان عن ذاتهاللي ايه؟ اللي طرادى ان + +319 +00:39:16,560 --> 00:39:23,020 +ايه؟ ان يكون المال كله مالة + +320 +00:39:23,020 --> 00:39:28,980 +محلة الشركة ومنطلقها طيب جاب فلان البقر بتاعه و + +321 +00:39:28,980 --> 00:39:31,900 +جاب علان الغنام بتاعه ثم ماذا قال؟ + +322 +00:39:35,210 --> 00:39:42,670 +وأن يبيع .. وأن يبيع كل واحد منهما نصف عرضه .. + +323 +00:39:42,670 --> 00:39:49,430 +يعني نصف ماله لأخيه خد نص بجراتي واعطيني نص عن + +324 +00:39:49,430 --> 00:39:56,450 +ذاتك ثم نجعل المال شركة وإيه ونتجر أنا وانت عفي ما + +325 +00:39:56,450 --> 00:40:03,780 +نستطيعه في ترويج هذه البضاعةعند إذن نستحيل العقدة + +326 +00:40:03,780 --> 00:40:10,860 +من الحظر من وجهة نظرنا إلى الحل أو إذا كان بدناش + +327 +00:40:10,860 --> 00:40:17,860 +تاخد النص وأخد النص ببيعك نص اللي عندي بمال ع بنقد + +328 +00:40:17,860 --> 00:40:25,120 +إلى أجديعني بشواكل إلى أجل بعد سنة و أنت تبيعني + +329 +00:40:25,120 --> 00:40:31,200 +نصف ما عندك بثمن إلى أجل و بنضم المال و بنبدأ + +330 +00:40:31,200 --> 00:40:37,540 +متوكلين على ربنا الرحمن في الاتجارانتهى الوقت اسأل + +331 +00:40:37,540 --> 00:40:42,820 +الله سبحانه أن يعلمنا ما ينفعنا وينفعنا بما علمنا + +332 +00:40:42,820 --> 00:40:47,520 +ويزيدنا علمه ونسأل الله أن يصحى أبداننا ويحفظ + +333 +00:40:47,520 --> 00:40:54,740 +قلوبنا من الزيغة والضلالة وأعيننا من الإثمفي النظر + +334 +00:40:54,740 --> 00:40:58,700 +إلى ما حرم الله وأن يحفظ جوارحنا كلها خاضعة + +335 +00:40:58,700 --> 00:41:06,220 +لعظمته، منقادة في طلب مرضاته، إنه ولي ذلك والقادر + +336 +00:41:06,220 --> 00:41:11,180 +عليه، والحمد لله رب العالمين، وصلى الله وسلم وبارك + +337 +00:41:11,180 --> 00:41:11,960 +على محمد + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/tkrKzz9E_rA_raw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/tkrKzz9E_rA_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..14ed488b89459e9937cce3adf1f2f6a84a3f01b1 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/tkrKzz9E_rA_raw.srt @@ -0,0 +1,1348 @@ +1 +00:00:21,950 --> 00:00:26,510 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,510 --> 00:00:31,910 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:31,910 --> 00:00:38,070 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,070 --> 00:00:44,370 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:44,370 --> 00:00:52,550 +رسوله هو بعدنتابع الحديثة عن شروط شركة العنان قال + +6 +00:00:52,550 --> 00:00:56,430 +الإمام النووي رحمه الله تعالى في كتابه منهاج + +7 +00:00:56,430 --> 00:01:06,270 +الطالبين وفيهما أهلية التوكيل والتوكل وفيهما أهلية + +8 +00:01:06,270 --> 00:01:14,790 +التوكيل والتوكل هذا الشرط عائد على العاقدين أحسنتي + +9 +00:01:18,330 --> 00:01:28,190 +وقوله أهلية التوكيل التوكيل عادة يصدر من الموكل + +10 +00:01:28,190 --> 00:01:38,010 +وفي الشركة ينبغي أن يكون كل واحد منهما موكلا + +11 +00:01:38,010 --> 00:01:39,310 +لشريكه + +12 +00:01:42,130 --> 00:01:48,410 +فحتى يصح التوكيل من كل منهما او منهم اذا كانوا + +13 +00:01:48,410 --> 00:01:56,210 +اكثر من اثنين فلابد من ان تتوفر في كل واحد منهم + +14 +00:01:56,210 --> 00:02:05,790 +شروط اهمها ان يكون عاقلا بالغا + +15 +00:02:05,790 --> 00:02:14,470 +مختارا غير مكره ان يكون عاقلابالغا مختارا غير + +16 +00:02:14,470 --> 00:02:24,950 +مكرهن شرطه العقلي لأن المجنونة و الصبيه غير المميز + +17 +00:02:24,950 --> 00:02:34,030 +بل و الصبيه المميز لا يحسنوا التوكيل و كذلك + +18 +00:02:45,310 --> 00:02:57,650 +الجنون لو ابتلي به رجل كبير أو امرأة فإن الجنون + +19 +00:02:57,650 --> 00:03:04,770 +كذلك يمنع صاحبه أهلية التوكيل لا يستطيع .. لا + +20 +00:03:04,770 --> 00:03:14,190 +يستطيع التوكيل لا يدركه ولا يعقله وكذلك الحال إذا + +21 +00:03:15,120 --> 00:03:25,860 +كان الشركاء مكرهين أو كان أحدهما مكرها فإن المكره + +22 +00:03:25,860 --> 00:03:36,540 +لا تصح عبارته ولا يصح تصرفه لقوله + +23 +00:03:36,540 --> 00:03:38,600 +صلى الله عليه وسلم + +24 +00:03:41,750 --> 00:03:49,390 +إن الله وضع عن أمتي الخطأ والنسيان وما استكره عليه + +25 +00:03:49,390 --> 00:04:00,170 +ثم قال والتوكل التوكل له علاقة بالتصرف له علاقة + +26 +00:04:00,170 --> 00:04:04,950 +بالتصرف والمعنى + +27 +00:04:04,950 --> 00:04:17,540 +يجب أن يتمتع كل من الشركاءبأهلية تمكنه من التوكل + +28 +00:04:17,540 --> 00:04:25,040 +من مزاولة التجارة وحسن التصرف في المال من مزاولة + +29 +00:04:25,040 --> 00:04:30,900 +التجارة وحسن التصرف في المال وهذا + +30 +00:04:30,900 --> 00:04:38,000 +إضافة إلى الشروط التي ذكرنا من العقل والبلوغ + +31 +00:04:38,000 --> 00:04:47,140 +والاختيارينضم شرط رابع له علاقة بحسن التصرف وهو + +32 +00:04:47,140 --> 00:04:55,140 +الرشادة ان يكون كل واحد من الشركاء رشيدا والرشيد + +33 +00:04:55,140 --> 00:05:00,440 +هو الذي يحسن التصرف في المال يعني إذا كان المال + +34 +00:05:00,440 --> 00:05:07,740 +بين يديه أولا يحرسه ويحفظهمن الأغيار ومن أهل + +35 +00:05:07,740 --> 00:05:15,800 +الأطمع ثم أيضا يملك أو يحسن أن يسلطه في وجوهه وإذا + +36 +00:05:15,800 --> 00:05:24,780 +أراد أن ينميه ويدارب به فإنه يحسن إبرام العقود + +37 +00:05:24,780 --> 00:05:33,040 +ويعرف فقهياتها إضافة إلى أنه يملك الخبرة التجارية + +38 +00:05:33,040 --> 00:05:40,160 +التي تؤهلهأن يبرم العقودة التي تنجح مصلحة هذه + +39 +00:05:40,160 --> 00:05:48,650 +الشركة ثم بعدهاقال الإمام النووي رحمه الله تعالى + +40 +00:05:48,650 --> 00:05:57,010 +في المتن ويشترط خلط المالين وهذا شرط يتبع المحل + +41 +00:05:57,010 --> 00:06:03,090 +يتبع المحل وهو الركن الثالث من أركان الشركة ذكرنا + +42 +00:06:03,090 --> 00:06:10,690 +في محاضرتنا السالفةبأن للشركة ثلاثة أركان الصيغة + +43 +00:06:10,690 --> 00:06:16,310 +وهي الإيجاب والقبول والعاقدان الموجب والقابل + +44 +00:06:16,310 --> 00:06:23,790 +والركن الثالث هو المحل الذي يرد عليه عقد الشركة + +45 +00:06:23,790 --> 00:06:31,010 +وهو المال والجهد البدني إذا يشترط خلط المالين + +46 +00:06:31,010 --> 00:06:37,990 +يشترط خلط المالينوالمقصود والمراد بالخلط عند + +47 +00:06:37,990 --> 00:06:47,190 +الشافعية الخلط التام الذي .. الذي يتعذر بعد حصوله + +48 +00:06:47,190 --> 00:06:58,200 +فصل كل مال للشركاء عن مال أخيهمرة أخرى هذه جزئية + +49 +00:06:58,200 --> 00:07:04,220 +مهمة وهو شرط عند الشافعية دون غيرهم من العلماء + +50 +00:07:04,220 --> 00:07:10,940 +كالحنفية والمالكية والحنابلة الشافعية يشترطون حتى + +51 +00:07:10,940 --> 00:07:18,050 +تصحى الشركةأن يكون المال بين الشريكين أو بين + +52 +00:07:18,050 --> 00:07:27,890 +الشركاء مشاعا، أن يكون مختلطا، اختلاطا تما لو أراد + +53 +00:07:27,890 --> 00:07:33,710 +أحد الشريكين أن يأخذ أو أن يسترجع ماله، لا يمكنه + +54 +00:07:33,710 --> 00:07:37,470 +هذا، يتعذر عليه ذلك + +55 +00:07:40,640 --> 00:07:46,100 +وها هو يؤكد على ما ذكرنا فيقول رحمه الله بحيث لا + +56 +00:07:46,100 --> 00:07:55,080 +يتميزان يعني أن يخلطا المال الذي بينهماوالذي اتفق + +57 +00:07:55,080 --> 00:08:04,340 +ان يكون نواة لهذه الشركة ان يخلطاه خلطا بحيث لا + +58 +00:08:04,340 --> 00:08:13,760 +يمكن هما تمييز مال كل واحد منهم اذا كان اثنين او + +59 +00:08:13,760 --> 00:08:20,240 +تمييز كل واحد منهم اذا كانوا ثلاثة او اكثر ثم + +60 +00:08:20,240 --> 00:08:30,420 +بعدها قال رحمه اللهوتصحوا في كل مثلي قبل + +61 +00:08:30,420 --> 00:08:40,020 +أن أشرح هذه الجملة أود أن أذكر بناتي الفضليات بأن + +62 +00:08:40,020 --> 00:08:47,080 +المال نوعان بأن المال يعني أصناف المال بأن المال + +63 +00:08:47,080 --> 00:08:49,280 +كجنس كجنس + +64 +00:08:51,070 --> 00:09:01,350 +يشمل أصنافا كثيرة من خلال التأمل العلماء رأوا أن + +65 +00:09:01,350 --> 00:09:11,870 +المال في جميع أصنافه يقع على نوعين على نوع هو مثلي + +66 +00:09:11,870 --> 00:09:22,600 +وعلى آخر هو قيميأما المثلي فذو نظائر متساوية يعني + +67 +00:09:22,600 --> 00:09:32,020 +نظائره متساوية لا فرق بين حبة و حبة أو بين متاع و + +68 +00:09:32,020 --> 00:09:40,380 +متاع والمثليات قديما كانت مما تكالوا وتوزنوا اليوم + +69 +00:09:40,380 --> 00:09:48,090 +اختلف الأمر اختلف الأمروذلك أن كثيرا من القيميات + +70 +00:09:48,090 --> 00:09:55,130 +توزنوا وربما أيضا تكال ولذلك لابد من أن نسمي + +71 +00:09:55,130 --> 00:10:04,990 +المثليات بأسمائها أو نعينها حتى ترشدنا إليها + +72 +00:10:04,990 --> 00:10:12,950 +المثليات قلنا الأشياءالتي نظائرها متساوية، لا + +73 +00:10:12,950 --> 00:10:18,930 +يختلفوا أو لا اختلاف بين أجزائها وأفرادها مثل + +74 +00:10:18,930 --> 00:10:28,740 +الدراهم والدنانيرو كذلك مثل العملات المعتمدة في + +75 +00:10:28,740 --> 00:10:36,260 +الأمصار عربية أو أعجمية مسلمة أو كافرة فلو أخدت + +76 +00:10:36,260 --> 00:10:40,460 +مثلا مقدارا + +77 +00:10:40,460 --> 00:10:50,390 +من عملة واحدة ستجدين أن المقدارةالذي أخذتي يتساوى + +78 +00:10:50,390 --> 00:10:58,290 +مع ايه؟ مع نظائره ولا فرق بينها، مثلاالعملة + +79 +00:10:58,290 --> 00:11:04,130 +المتداولة عندنا الشيقل لو أخدت مثلا شيقلا واحدا + +80 +00:11:04,130 --> 00:11:12,110 +شكل واحد وقارنته بالشواكل الأخرى سوف لا تجدين فرقا + +81 +00:11:12,110 --> 00:11:20,190 +بين شكل وشكل صحيح؟ لو أخدت مثلا خمسين شكل وقارنتها + +82 +00:11:20,190 --> 00:11:26,850 +بمثلها سوف لا تجدين فرقا وكذلك لو مائة شكل و هكذا + +83 +00:11:27,920 --> 00:11:35,860 +أيضًا الدراهم مثل ذلك شريطة أن تكون صحاحًا أن تكون + +84 +00:11:35,860 --> 00:11:41,960 +صحاحًا وأن تكون على صفة متحدة كما سيأتي بعد قليل + +85 +00:11:41,960 --> 00:11:48,120 +إن شاء الله تعالى المهم أن نفهم بأن الدراهم + +86 +00:11:48,120 --> 00:11:53,520 +الدنانير العملات الأوراق النقدية هذه كلها تتبع + +87 +00:11:53,520 --> 00:12:02,640 +القيميات هل هذا صحيح؟أيوة تتبع المثليات ولا تتبع + +88 +00:12:02,640 --> 00:12:11,280 +القيميات ومن ذلك الحبوب الحبوب مثل القمح فإن حبات + +89 +00:12:11,280 --> 00:12:17,560 +القمح تكاد تكون متساوية فالفرق بين حبة و حبة يكاد + +90 +00:12:17,560 --> 00:12:24,620 +يكون نسبيا جدا ولذلك يعفى عن هذا الفرق فهو من + +91 +00:12:24,620 --> 00:12:31,170 +المثليات و كذلك الشعيرالبقوليات ذات النوع الواحد + +92 +00:12:31,170 --> 00:12:36,890 +كالفول أو الحمص أو الباقل لا البازيل لا فهذه كلها + +93 +00:12:36,890 --> 00:12:43,350 +من المثليات أيضا اي نعم وأما القيميات فهي ايه؟ + +94 +00:12:43,960 --> 00:12:49,040 +المال المتقوم على خلاف من المال المثلي وهو الذي + +95 +00:12:49,040 --> 00:12:59,580 +نظائره متفاوتة ومختلفة ومثاله الدواب كذلك الدور من + +96 +00:12:59,580 --> 00:13:08,440 +القيميات الثيابمن القيميات الثياب و أشياء كثيرة + +97 +00:13:08,440 --> 00:13:13,980 +أشياء كثيرة المهم ضابطه القيمي هو الذي نظائره + +98 +00:13:13,980 --> 00:13:20,740 +متفاوتة أعود إلى عبارة علمنا الإمام النووي رحمه + +99 +00:13:20,740 --> 00:13:26,970 +الله تعالى أفاده في الكلمة الأخيرة قال وتصحواأي + +100 +00:13:26,970 --> 00:13:35,090 +الشركة في كل مثلية في كل مثلية إذا كأنه حصر الشركة + +101 +00:13:35,090 --> 00:13:41,550 +عند الشافعية على المثليات واستبعدت أن تكون الشركة + +102 +00:13:41,550 --> 00:13:47,910 +صحيحة في القيميات فإيه فتجوز في إيه؟ في الأوراق + +103 +00:13:47,910 --> 00:13:52,870 +النقدية أو في الدراهم والدنانير + +104 +00:13:53,490 --> 00:13:57,850 +أو في النقد المسكوك كما سيأتي ان شاء الله تعالى و + +105 +00:13:57,850 --> 00:14:06,490 +كذلك في الحبوب والبقول وأما النقد الخالص فتصح فيه + +106 +00:14:06,490 --> 00:14:12,400 +الشركة وهو النقدالـ E غير المغشوش أما النقد + +107 +00:14:12,400 --> 00:14:17,980 +المغشوش يعني لو مثلا كانت هناك دنانير ذهبية مغشوشة + +108 +00:14:17,980 --> 00:14:24,900 +أو دراهم فضية مغشوشة فينظروا فإذا كان الغش فيها + +109 +00:14:24,900 --> 00:14:30,900 +محدودا لا يمنعها رواجا وتداولا في الأسواقتصح + +110 +00:14:30,900 --> 00:14:38,100 +الشركة بها لكن إذا كانت نسبة الغش فيها كبيرة فإيه؟ + +111 +00:14:38,100 --> 00:14:45,840 +فزهدت فيها الأنفس فباتت كاسدة غير متداولة في أسواق + +112 +00:14:45,840 --> 00:14:53,530 +المسلمين عوفيت عن مأملاتهمفلا تصح الشركة فيها وذلك + +113 +00:14:53,530 --> 00:14:59,770 +أن الشركة مبنية رجاء الربح يعني الناس يعمدون إلى + +114 +00:14:59,770 --> 00:15:06,110 +الشركة بقصد نماء مالهم ونجاحهم وصالحين فإذا كانت + +115 +00:15:06,110 --> 00:15:14,760 +العملة التي سيتجرونهابها كاسدة لا يقبل بها أحد ولا + +116 +00:15:14,760 --> 00:15:21,400 +يتعامل بها الناس عند event كأننا كأننا لا نفعل شيء + +117 +00:15:21,400 --> 00:15:30,800 +كأننا لا نفعل شيء ثم بعدها قال بعدها قالدون + +118 +00:15:30,800 --> 00:15:36,820 +المتقوم .. دون المتقوم إذا الشركة عند الشافعية تصح + +119 +00:15:36,820 --> 00:15:42,920 +في المثليات دون المتقومات .. دون المتقومات + +120 +00:15:42,920 --> 00:15:48,300 +وبالمناسبة لزيادة الفائدة فهذا شرط لم يكن إلا عند + +121 +00:15:48,300 --> 00:15:55,610 +الشافعية وحدهمإن سألتنا عن مذهب العلماء الآخرين + +122 +00:15:55,610 --> 00:16:01,270 +كالحنافية والمالكية والحنابلة فإنهم يقولون بأن + +123 +00:16:01,270 --> 00:16:06,770 +الشركة كما تصحوا في المثليات فإنها تصحوا في ال + +124 +00:16:06,770 --> 00:16:12,670 +إيه؟ في المتقومات أو في القيميات ال إيه؟ البضائع + +125 +00:16:12,670 --> 00:16:17,730 +أو الأموال ذات النظائر المتباينة والإيه؟ والمختلفة + +126 +00:16:20,590 --> 00:16:27,690 +وأذكر مرة بالمال المتقوم كالحيوانات يعني ينظر جدا + +127 +00:16:27,690 --> 00:16:35,150 +أن نجد بقرتين متساويتين من كل وجهة أو بعيرين أو + +128 +00:16:35,150 --> 00:16:39,950 +ناقتين متساويتين من كل وجهة أو شاتين متساويتين من + +129 +00:16:39,950 --> 00:16:47,900 +كل وجهة وكذلك الدوركذلك الدور والبيوت أيضًا الثياب + +130 +00:16:47,900 --> 00:16:56,380 +المعجنات التي لا تدرك إلا بإضافة أكثر من شيء فيها + +131 +00:16:56,380 --> 00:17:06,020 +مثل الهريسة الهريسة لفظ يدل على الحلة المصموعة من + +132 +00:17:06,020 --> 00:17:15,260 +أكثر من شيء من المطعمات واضح؟ أيه نعم؟ثم قال بعدها + +133 +00:17:15,260 --> 00:17:22,180 +وقيل تختص بالنقد المضروض قيل صيغة تمريض الإمام + +134 +00:17:22,180 --> 00:17:28,520 +النووي رحمه الله تعالى بقوله هذا يعذر ويقدم تمام + +135 +00:17:28,520 --> 00:17:33,780 +الفائدة للطلاب والطالبات كأنه يقول يا بنات الكلمات + +136 +00:17:34,680 --> 00:17:43,760 +هناك قول مريض قول ضعيف لبعض الشافعية أفاد بأن + +137 +00:17:43,760 --> 00:17:47,120 +الشركة + +138 +00:17:47,120 --> 00:17:54,360 +فقط تختص بالنقد المضروب يعني يستبعد منها المثليات + +139 +00:17:54,360 --> 00:17:59,800 +كالحبوب والبقوليات + +140 +00:17:59,800 --> 00:18:05,660 +وما شابه ذلكوتقتصر فقط على المثليات من النقدين + +141 +00:18:05,660 --> 00:18:14,120 +واضح طبعا إذا استبعدنا غير النقدين من المثليات فكل + +142 +00:18:14,120 --> 00:18:21,230 +ما هو متقوم مستبعد بالأولى واضحأي نعم، لكن كما + +143 +00:18:21,230 --> 00:18:29,050 +ذكرنا هو أعرض بأن هذا قول ضعيف، قول ضعيف، لكن نريد + +144 +00:18:29,050 --> 00:18:36,130 +أن نقول ما المراد بالمضروب؟ قديما يا بناتي العملة + +145 +00:18:36,130 --> 00:18:41,830 +المتداولة كانت من الدنانير الذهبية والدراهم الفضية + +146 +00:18:41,830 --> 00:18:50,250 +كانت من الدنانير الذهبية والدراهم الفضيةف .. وهذا + +147 +00:18:50,250 --> 00:18:57,330 +يعبر عنه بالإيه؟ بالنقد يعني إذا قرأتي كلمة النقد + +148 +00:18:57,330 --> 00:19:03,450 +في لغة الفقهاء فإنها مصروفة إلى ماذا؟ إلى الذهب + +149 +00:19:03,450 --> 00:19:07,290 +والفضة، إلى الدنانير، لا .. لا إلى السبائك + +150 +00:19:10,110 --> 00:19:22,010 +أو إلى الفلوس التي هي من معادن أخرى وإنما تصرفوا + +151 +00:19:22,010 --> 00:19:30,810 +تحديدا إلى الدنانير وإلى الدراهم معنى المضروبة هي + +152 +00:19:30,810 --> 00:19:39,270 +التي سكها الإمام أيام إذأو صكها الرئيس أو الملك أو + +153 +00:19:39,270 --> 00:19:45,370 +وزارة المالية على التعبير المعاصر واضح وهذا الصك + +154 +00:19:45,370 --> 00:19:53,430 +كأنه يعطيها شرعية وقانونية على التداول على التداول + +155 +00:19:53,430 --> 00:19:58,210 +بها في أسواق المسلمين لتكون ثمنا للأشياء لتكون + +156 +00:19:58,210 --> 00:20:03,880 +ثمنا للأشياءلكن بعد هذا البيان مرة أخرى بنقول من + +157 +00:20:03,880 --> 00:20:11,200 +قال هذا أه فقوله مريض غير معتمد لأنه ضيق واسعا + +158 +00:20:11,200 --> 00:20:18,240 +وإلا فشركة العنان كما تصحوا في النقدين المضربين + +159 +00:20:18,240 --> 00:20:26,720 +تصحوا كذلك في كل مثليين إن كان من المطعمات أو من + +160 +00:20:26,720 --> 00:20:32,700 +غير المطعماتمن المطعمات أو من غير المطعمات ثم + +161 +00:20:32,700 --> 00:20:38,960 +بعدها قال رحمه الله ولا يكفي الخلط مع اختلاف الجنس + +162 +00:20:38,960 --> 00:20:47,700 +ولا يكفي الخلط مع اختلاف الجنس هذا كلام دقيق ونافع + +163 +00:20:49,040 --> 00:20:56,320 +رجع يحدثنا عن الخلط قبل قليل ذكر أن الخلطة شرط من + +164 +00:20:56,320 --> 00:21:02,240 +شروط الصحة صحة شركة العنان وذلك أن الشركة عند + +165 +00:21:02,240 --> 00:21:08,580 +الشافعية لاتصح إلا في الشيوع في المالين إلا مع + +166 +00:21:08,580 --> 00:21:14,400 +الإختلاط التام ونقصد بالتام ذاك الذي لا يمكن لأحد + +167 +00:21:14,400 --> 00:21:23,080 +من العاقدين أن يميز ماله من مال صاحبهواضح؟ بيقول و + +168 +00:21:23,080 --> 00:21:30,400 +لا يكفي الخلط مع اختلاف جنس مع اختلاف جنس خدوا + +169 +00:21:30,400 --> 00:21:39,100 +بالكم نحن نقصد بالخلط الخلط التام وهذا يعني أن + +170 +00:21:39,100 --> 00:21:45,040 +الشركاء إذا بذل كل واحد منهم مالا + +171 +00:21:46,560 --> 00:21:54,120 +هو من جنس يغاير جنس المال الذي بذله شريكه، لا يكون + +172 +00:21:54,120 --> 00:22:05,000 +الخلط تمًاآه بل يكونوا يعني التمييز والفصل بين + +173 +00:22:05,000 --> 00:22:12,380 +المالين ممكن بمعنى يستطيع كل من الشريكين أن يميز + +174 +00:22:12,380 --> 00:22:21,340 +ماله متى أراد مثال اختلاف الجنس كما لو شارك أحدهم + +175 +00:22:21,340 --> 00:22:32,630 +بمثلا ب 100 دينار من الذهبوشارك الآخر مثلا ب 12 أو + +176 +00:22:32,630 --> 00:22:36,330 +ب 1200 درهم من الفضة + +177 +00:22:39,270 --> 00:22:47,110 +وإيه؟ وخلطاهما .. خلطاهما فهل هذا الخلط تام؟ هل + +178 +00:22:47,110 --> 00:22:55,670 +هذا .. ليش؟ لأنه .. لأنه بمقدور كل واحد منهما أن + +179 +00:22:55,670 --> 00:23:03,490 +يميز ما له عن ما لصاحبهواضح؟ طبعا ومن أمثلة اختلاف + +180 +00:23:03,490 --> 00:23:09,370 +الجنس أن يساهم أو أن يشارك أحد الشريكين ب 1000 + +181 +00:23:09,370 --> 00:23:18,610 +دينار أردني وأن يساهم الآخر مثلا ب 1500 .. ب 1500 + +182 +00:23:18,610 --> 00:23:29,920 +ألف يعني 1500 من الدولار الأمريكيثم خلطاهما فهل + +183 +00:23:29,920 --> 00:23:37,100 +هذا الخلط تام؟ ليس تاما و ذلك أنه لا يتعذر الفصل + +184 +00:23:37,100 --> 00:23:43,100 +بين المالين فيمكن لأي واحد منهم أن يميز ما له متع + +185 +00:23:43,100 --> 00:23:50,070 +أراد، واضح؟المراد باتحاد الجنس .. المراد باتحاد + +186 +00:23:50,070 --> 00:23:57,310 +الجنس أن يكون كل من .. كل منهم يبذل دينارا أردنيا + +187 +00:23:57,310 --> 00:24:03,510 +أو أن يبذل كل منهم دولارا أمريكيا أو أن يبذل كل + +188 +00:24:03,510 --> 00:24:10,410 +منهم قمحا بل و قمحا متحده الصفة يعني قمحا أسودة + +189 +00:24:10,880 --> 00:24:17,760 +أسمره كقمح الشام فإنه مشتهر بالسمار كما يقولون + +190 +00:24:17,760 --> 00:24:23,260 +احنا ماشوفناه لكن جاء في الأثر الصحيح عن معاوية + +191 +00:24:23,260 --> 00:24:28,640 +ابن أبي سفيان رضي الله عنه لما كان خليفة زار + +192 +00:24:28,640 --> 00:24:36,320 +المدينة المنورةليش قلت هيك؟ لأنه كان مقر خلافته + +193 +00:24:36,320 --> 00:24:44,080 +الشام كان مقر خلافته الشام واضح فزار المدينة في + +194 +00:24:44,080 --> 00:24:50,060 +يوم عيد فخطب الناس في يوم عيد الأضحى فقال من جملة + +195 +00:24:50,060 --> 00:24:56,980 +ما قاله في الخطبة وإن مدين من سمراء الشام تعدل + +196 +00:24:56,980 --> 00:25:02,490 +صاعا من تمريكم أي من تمري المدينةمن سمراء الشام + +197 +00:25:02,490 --> 00:25:09,970 +يقصدوا قمحها وكان قمحها أجود الأنواع على الإطلاق + +198 +00:25:09,970 --> 00:25:15,470 +فلو أنا أحدى لكن لا أريد أن أسبق خلينا مع ايه؟ مع + +199 +00:25:15,470 --> 00:25:22,290 +الجنس قبل ايه؟ قبل اتحاد الصفةإذا حتى تصحى الشركة + +200 +00:25:22,290 --> 00:25:29,190 +لابد أن يتحدى جنس العملة بينهما الكل يشترك بدينار + +201 +00:25:29,190 --> 00:25:36,770 +ذهبي الكل يشترك بدراهم فضية الكل يشترك بدينار + +202 +00:25:36,770 --> 00:25:42,990 +أردني الكل يشترك بدينار كويتي الكل يشترك بشكل واضح + +203 +00:25:42,990 --> 00:25:50,890 +الكلام ثم بعدها قالوالخلط التام يقتضي اتحادا في + +204 +00:25:50,890 --> 00:25:58,030 +الصفة بين مال الشركاء وهو يقول او ا و لا يكفي + +205 +00:25:58,030 --> 00:26:03,230 +الخلط مع اختلاف الجنس ولا مع اختلاف صفة كصحاح و + +206 +00:26:03,230 --> 00:26:07,690 +مكسرة زمان + +207 +00:26:07,690 --> 00:26:21,900 +كان القوم اثناء ايه اثناءصناعة الدراهم تتكسر + +208 +00:26:21,900 --> 00:26:30,580 +معاهم بعض حباتها فكانوا يجمعون المكسر ويتصرفون به + +209 +00:26:30,580 --> 00:26:37,100 +يعني يشترون به لكنه لم يكن عند الناس رائجا رواجا + +210 +00:26:37,100 --> 00:26:42,960 +الدراهم الصحاحة لم يكن عند الناس في رتبة الدراهم + +211 +00:26:42,960 --> 00:26:51,110 +الصحيحةإذا عند الناس جميعا الدراهم الصحيحة أفضل + +212 +00:26:51,110 --> 00:26:57,530 +وأنفسه من الدراهم المكسرة فلو جاء أحد الشركاء + +213 +00:26:57,530 --> 00:27:06,050 +بدراهم صحيحة وجاء الآخر بدراهم مكسرة وخلطاهما فهل + +214 +00:27:06,050 --> 00:27:14,210 +هذا الخلط تم؟ ليش؟لإمكان الفصل وإمكان التمييز بين + +215 +00:27:14,210 --> 00:27:24,830 +المالين التمييز قيد مهم هنا بعدها قال هذا الذي + +216 +00:27:24,830 --> 00:27:32,150 +ذكرناه من اشتراط الخلط إذا أخرجا مالين وعقدايعني + +217 +00:27:32,150 --> 00:27:41,690 +الخلط له موسمه، الخلط له وقته، وليس الخلط .. ليس + +218 +00:27:41,690 --> 00:27:50,110 +الخلط يعني مفتوح + +219 +00:27:50,110 --> 00:28:00,840 +الباب أو وقته ليس محددا، وقته موسعبحيث أنه يمكن أن + +220 +00:28:00,840 --> 00:28:08,360 +يحصل الخلط قبل العقد و أثناء العقد أو أن يحصلها في + +221 +00:28:08,360 --> 00:28:13,520 +المستقبل بعد إبرام العقد، لأ ليس الأمر كذلك عندهم + +222 +00:28:16,530 --> 00:28:22,710 +لما ذكروا الخلطة قصدوا له زمنا معينا وهو إما .. + +223 +00:28:22,710 --> 00:28:31,290 +إما أن يتم الخلط قبل العزيمة على إبرام العقد أو أن + +224 +00:28:31,290 --> 00:28:38,490 +يتم بين يدي العقد أو أثناء إبرام العقد أو بعد + +225 +00:28:38,490 --> 00:28:45,470 +التلفظ به لكن قبل أن يتفرق أو يتفرق أحدهم من مجلس + +226 +00:28:45,470 --> 00:28:52,620 +العقدأرجو أن يكون الكلام واضحا + +227 +00:28:52,620 --> 00:29:00,180 +أن يخلطا المال قبل إبرام العقد يعني و قبل أن + +228 +00:29:00,180 --> 00:29:07,640 +يتحدثا فهذا حسن أن يخلطاه في مجلس العقد قبل التلفظ + +229 +00:29:07,640 --> 00:29:14,190 +فهذا حسنوأن يخلطاه أثناء الحديث، فهذا حسن، أن + +230 +00:29:14,190 --> 00:29:20,930 +يخلطاه بعد التلفظ، لكن وكلاهما موجود في مجلس + +231 +00:29:20,930 --> 00:29:27,080 +العقد، فإن العقد لم يأخذ صفة اللزوم بعدما زال + +232 +00:29:27,080 --> 00:29:33,960 +العقد و هما موجودان في مجلس العقد، فإيه؟ فإن العقد + +233 +00:29:33,960 --> 00:29:40,060 +جائز و ليس لازما، بمعنى يملك أي واحد منهما بإرادة + +234 +00:29:40,060 --> 00:29:46,940 +منفردة أن يفسخ العقدواضح؟ لكن قالوا لابد أن يحصل + +235 +00:29:46,940 --> 00:29:53,760 +الخلط قبل أن يتفرق أو قبل أن يتفرق أحدهما لأنه + +236 +00:29:53,760 --> 00:29:59,360 +بالتفرق ينقلب العقد من الجواز إلى اللزوم إيش معنى + +237 +00:29:59,360 --> 00:30:04,620 +الجواز إلى اللزوم؟ مش الحلية إلى الحرمة، لا الجواز + +238 +00:30:04,620 --> 00:30:12,860 +هناأحسنتي يا بنتي يجوز لأحدهما أن يفسخ العقدة متى + +239 +00:30:12,860 --> 00:30:18,920 +أراد مدام وصاحبه واقفينيه في مجلس العقدة ودليل ذلك + +240 +00:30:18,920 --> 00:30:23,680 +قول النبي الكريم صلى الله عليه وسلم البيعان + +241 +00:30:23,680 --> 00:30:31,580 +بالخيار ما لم يتفرقا البيعان بالخيار ما لم يتفرقا + +242 +00:30:31,580 --> 00:30:39,880 +أو يقول أحدهماللآخر اختار واضح الكلام؟ إذا هذا + +243 +00:30:39,880 --> 00:30:45,580 +معنى الجواز ومعنى اللزوم أنه بالشرط .. بالشرط عن + +244 +00:30:45,580 --> 00:30:51,700 +التنازل عن خيار المجلس يخدوا العقد لازما او + +245 +00:30:51,700 --> 00:30:56,140 +بالتفرق ولذلك كان عبد الله بن عمر رضي الله عنهما + +246 +00:30:56,140 --> 00:31:05,660 +إذا نزل السوقوأعجبه متاع ما أن يتلفظ مع صاحبه + +247 +00:31:05,660 --> 00:31:12,280 +بالعقد كان يفارق المجلس لينقلب العقد من الجواز إلى + +248 +00:31:12,280 --> 00:31:19,780 +اللزوم حتى لا يستطيع صاحبه أن يرجع في ما قال أو في + +249 +00:31:19,780 --> 00:31:28,210 +ما باع واضح الكلام؟ طبعاإذا كان العقد لازمًا هذه + +250 +00:31:28,210 --> 00:31:34,090 +كفائدة إذا كان .. إذا صار العقد لازمًا إذا صار + +251 +00:31:34,090 --> 00:31:37,010 +العقد لازمًا يعني مثلًا انت اشتريت .. انت نزلت على + +252 +00:31:37,010 --> 00:31:43,710 +السوق واشتريت شنطة بعد أن ايه دفعتي ثمنها وقبطتي + +253 +00:31:43,710 --> 00:31:48,430 +شنتتك وإيه وخرجتي من المحل ثم بعد ربع ساعة وكذا إن + +254 +00:31:48,430 --> 00:31:54,130 +لم تشتريتي .. إن لم تشتريتي خيارة الشرط ثلاثة أيام + +255 +00:31:56,340 --> 00:32:01,380 +يصير العقد لازما فلو رجعت بعد ربع ساعة او بعد ساعة + +256 +00:32:01,380 --> 00:32:06,520 +او كذا و قلت انا بدي ارجع هذه ليس لك سلطان على + +257 +00:32:06,520 --> 00:32:13,780 +التاجر ان يردها بل يمكنه من ايه من الناحية الشرعية + +258 +00:32:13,780 --> 00:32:18,160 +والقانونية ان يقول يا بنتي انا بعت ولا اريد ان + +259 +00:32:18,160 --> 00:32:25,760 +اعود في ما بعتولا تملكين أنت سلطة قضائية أن تلزميه + +260 +00:32:25,760 --> 00:32:33,080 +بالإقالة أبدا إلا ترضيه يا والدي يا أيها التاجر + +261 +00:32:33,080 --> 00:32:39,210 +الفاضل يعني سبحان اللهلما انقلبت إلى البيت بدأ لي + +262 +00:32:39,210 --> 00:32:44,490 +أني لست بحاجة وجدت مثلا أخي أو وجدت أمي أو أبي جاء + +263 +00:32:44,490 --> 00:32:50,250 +لي بحقيبة أخرى فبدت لست بحاجة إلى هذه الحاجة يعني + +264 +00:32:50,250 --> 00:32:53,310 +بصيغة + +265 +00:32:53,310 --> 00:32:59,130 +إقماعية حتى وطبعا هو أيضا لو أنت تحفظينا حديث + +266 +00:32:59,130 --> 00:33:03,150 +النبي صلى الله عليه وسلم يمكن أن ترغبيه فيهأو + +267 +00:33:03,150 --> 00:33:08,810 +ترغبه بهذا الحديث قال صلى الله عليه وسلم من أقال + +268 +00:33:08,810 --> 00:33:15,850 +من أقال من + +269 +00:33:15,850 --> 00:33:23,330 +أقال مسلمًا بيعته أقال الله عثرته الحديث صحيح من + +270 +00:33:23,330 --> 00:33:32,140 +أقال مسلمًا بيعته أقال الله عثرتهيعني التاجر الذي + +271 +00:33:32,140 --> 00:33:40,300 +يقبله أن يرد المتاعه لمن ايه .. لمن يعني رجع عنه + +272 +00:33:41,610 --> 00:33:49,130 +فهو في مقابل ذلك يقيل الله عثرته ويفرج الله قربته + +273 +00:33:49,130 --> 00:33:55,670 +فانت لما بدك يعني اترغبي انه يرجع ذكري بهذا الحديث + +274 +00:33:55,670 --> 00:34:04,770 +من ايمن اقال مسلما بيعته اقال الله عثرته .. اين؟ + +275 +00:34:11,960 --> 00:34:20,480 +إذا قال هذا الشرط الذي يتعلق بالخلط التام يراد إذا + +276 +00:34:20,480 --> 00:34:27,840 +أخرجا مالين وعقدا إذا أخرجا وعقدا عندئذ انصحت + +277 +00:34:27,840 --> 00:34:35,180 +الشركة لتحقق الشرط فإن ملكا مشتركا صورة أخرىفإن + +278 +00:34:35,180 --> 00:34:43,700 +ملكا مشتركا يعني فإن ملك الشريكين مالا مشتركا مالا + +279 +00:34:43,700 --> 00:34:50,040 +مشتركا مما تصحوا فيه الشركة كأن يكون المال هذا + +280 +00:34:50,040 --> 00:34:57,020 +مثليا كيف بدنا نتصور المسألة؟ لأ أي سر منها مثلا + +281 +00:34:57,020 --> 00:35:06,550 +إخوة اتنين اخوة اتنين مات أبوهمامات أبوهما فخلف + +282 +00:35:06,550 --> 00:35:13,390 +لهم او لهما مثلا عشرة آلاف دينار، أليست هذه + +283 +00:35:13,390 --> 00:35:21,630 +الدنانير شركة بين الأخوين؟ أه، إذا لو .. لو .. + +284 +00:35:22,180 --> 00:35:29,300 +تراضية واتفاقا قبل القسمة أن يبقى هذا المال شركة + +285 +00:35:29,300 --> 00:35:33,140 +ونوات لعقد + +286 +00:35:33,140 --> 00:35:40,750 +شركة بصح ولا لأ؟ كذلك لو كان في أي مال مثليينفي أي + +287 +00:35:40,750 --> 00:35:46,130 +مال مثلي وكان شركة وليس بالضرورة أن يكون المال + +288 +00:35:46,130 --> 00:35:53,510 +اعاء المشترك فيه قد ادركه بسبب الميراث لا يمكن ان + +289 +00:35:53,510 --> 00:35:59,950 +يدركه بسبب الهبة اجى واحد ولقى اخه صديقين فوهبهم + +290 +00:35:59,950 --> 00:36:06,420 +ألف دينارفإيه؟ فتراضي أن يكون الألف دينار شركة + +291 +00:36:06,420 --> 00:36:11,580 +بينهما صح هذا ويمكن أن تدرك أو أن يدرك المال + +292 +00:36:11,580 --> 00:36:19,340 +المشترك بسبب الوصية بل بسبب الشراء يروحوا يشتريان + +293 +00:36:19,340 --> 00:36:26,480 +معا طنا من القمح ثم قبل القسم قال إيش رايك؟إيش + +294 +00:36:26,480 --> 00:36:31,520 +رأيك؟ الآن أغلقت المعابر وصار تضييق على الأنفاق + +295 +00:36:31,520 --> 00:36:41,320 +إيش رأيك نجعلهما شركة عنان ويتولى كل واحد مننا أن + +296 +00:36:41,320 --> 00:36:50,720 +يتجرأ فيهما قال الآخر قبل صحة الشركة بيقول + +297 +00:36:52,750 --> 00:36:58,610 +سواء أدرك هذا بسبب الميراث أو الشراء أو غيرهما مما + +298 +00:36:58,610 --> 00:37:03,790 +يثبت به الملك وأذن كل من العاقدين للآخر في التجارة + +299 +00:37:03,790 --> 00:37:08,970 +فيه أو أذن أحدهم فقط تمت الشركة لحصول المعنى + +300 +00:37:08,970 --> 00:37:16,810 +المقصود بالخلطبعدها نقلنا إلى صورة أخرى وهي ماذا؟ + +301 +00:37:16,810 --> 00:37:23,410 +والحيلة في الشركة في المتقوم من العروض كالثياب + +302 +00:37:23,410 --> 00:37:31,970 +والدور أن يبيع كل واحد منهما أحضاء عرضه ببعض عرض + +303 +00:37:31,970 --> 00:37:38,410 +الآخر صلينا على رسول اللهعليه الصلاة والسلام، الآن + +304 +00:37:38,410 --> 00:37:44,710 +أسلفنا قبل قليل بأن الشافعية يشترطون في الشركة أن + +305 +00:37:44,710 --> 00:37:52,030 +تكون في المثليات، الآن طرحوا لنا عملا متقوما، + +306 +00:37:52,030 --> 00:37:58,420 +قالوا اسمعواطبعا بالمناسبة قلت أنا المذاهب الأخرى + +307 +00:37:58,420 --> 00:38:03,340 +لا توافق الشافعية على هذا فميدان التجارة عندهم + +308 +00:38:03,340 --> 00:38:08,540 +واسع كما يجوز في المثليات يجوز عندهم في المتقومات + +309 +00:38:10,700 --> 00:38:17,280 +الشافعية كأنهم أخفقوا في هذا الشرط يعني يبدو أنه + +310 +00:38:17,280 --> 00:38:24,540 +.. يعني الاتجار في المتقومات أيضا صحيح فلمّا وجدوا + +311 +00:38:24,540 --> 00:38:31,660 +أنفسهم بمذهبهم الضيق هذا رحمهم الله تعالىسيفوتون + +312 +00:38:31,660 --> 00:38:37,620 +مصالح كبيرة جدا في ميدان التجارة بين الناس الذين + +313 +00:38:37,620 --> 00:38:42,440 +يملكون المتقوم من المال و لا يملكون المثليين قالوا + +314 +00:38:42,440 --> 00:38:49,190 +طيب احنا لنا حيلةإنا حيلة لو أنتم معاشر التجار + +315 +00:38:49,190 --> 00:38:56,030 +الذين يريدون الشركة لو التزمتموها فهي حيلة شرعية + +316 +00:38:56,030 --> 00:39:02,170 +تخرجكم من دائرة الحضر والمنع إلى دائرة الحل + +317 +00:39:02,170 --> 00:39:08,670 +والإباحة قولالهم إيش؟ قال مثلا اجيب .. اجيب فلان + +318 +00:39:08,670 --> 00:39:16,560 +بجراته واجيب علان عن ذاتهاللي ايه؟ اللي طرادى ان + +319 +00:39:16,560 --> 00:39:23,020 +ايه؟ ان يكون المال كله مالة + +320 +00:39:23,020 --> 00:39:28,980 +محلة الشركة ومنطلقها طيب جاب فلان البقر بتاعه و + +321 +00:39:28,980 --> 00:39:31,900 +جاب علان الغنام بتاعه ثم ماذا قال؟ + +322 +00:39:35,210 --> 00:39:42,670 +وأن يبيع .. وأن يبيع كل واحد منهما نصف عرضه .. + +323 +00:39:42,670 --> 00:39:49,430 +يعني نصف ماله لأخيه خد نص بجراتي واعطيني نص عن + +324 +00:39:49,430 --> 00:39:56,450 +ذاتك ثم نجعل المال شركة وإيه ونتجر أنا وانت عفي ما + +325 +00:39:56,450 --> 00:40:03,780 +نستطيعه في ترويج هذه البضاعةعند إذن نستحيل العقدة + +326 +00:40:03,780 --> 00:40:10,860 +من الحظر من وجهة نظرنا إلى الحل أو إذا كان بدناش + +327 +00:40:10,860 --> 00:40:17,860 +تاخد النص وأخد النص ببيعك نص اللي عندي بمال ع بنقد + +328 +00:40:17,860 --> 00:40:25,120 +إلى أجديعني بشواكل إلى أجل بعد سنة و أنت تبيعني + +329 +00:40:25,120 --> 00:40:31,200 +نصف ما عندك بثمن إلى أجل و بنضم المال و بنبدأ + +330 +00:40:31,200 --> 00:40:37,540 +متوكلين على ربنا الرحمن في الاتجارانتهى الوقت اسأل + +331 +00:40:37,540 --> 00:40:42,820 +الله سبحانه أن يعلمنا ما ينفعنا وينفعنا بما علمنا + +332 +00:40:42,820 --> 00:40:47,520 +ويزيدنا علمه ونسأل الله أن يصحى أبداننا ويحفظ + +333 +00:40:47,520 --> 00:40:54,740 +قلوبنا من الزيغة والضلالة وأعيننا من الإثمفي النظر + +334 +00:40:54,740 --> 00:40:58,700 +إلى ما حرم الله وأن يحفظ جوارحنا كلها خاضعة + +335 +00:40:58,700 --> 00:41:06,220 +لعظمته، منقادة في طلب مرضاته، إنه ولي ذلك والقادر + +336 +00:41:06,220 --> 00:41:11,180 +عليه، والحمد لله رب العالمين، وصلى الله وسلم وبارك + +337 +00:41:11,180 --> 00:41:11,960 +على محمد + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/xh2U4jRxJiw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/xh2U4jRxJiw.srt new file mode 100644 index 0000000000000000000000000000000000000000..fa0346f84084b9a052611534a285262a43d4dd17 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/xh2U4jRxJiw.srt @@ -0,0 +1,1207 @@ +1 +00:00:20,810 --> 00:00:25,590 +إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ + +2 +00:00:25,590 --> 00:00:31,640 +بالله من شرور أنفسنا وسيئات أعمالنا من يهده الله + +3 +00:00:31,640 --> 00:00:37,980 +فلا مضل له ومن يضلل فلا هادي له وأشهد أن لا إله + +4 +00:00:37,980 --> 00:00:44,660 +إلا الله وحده لا شريك له وأشهد أن محمدا عبده + +5 +00:00:44,660 --> 00:00:51,200 +ورسوله وبعد الركن الرابع من أركان العارية الصيغة + +6 +00:00:51,200 --> 00:00:59,340 +وهي الإيجاب والقبول قال المصنف الإمام النووي رحمه + +7 +00:00:59,340 --> 00:01:07,100 +الله والأصح اشتراط لفظي أو لفظ كأعرتك أو أعرني + +8 +00:01:07,100 --> 00:01:17,740 +ويكفي لفظ أحدهما مع فعل الآخر بيان هذا أما قوله + +9 +00:01:17,740 --> 00:01:28,770 +والأصح أي في العارية اشتراط لفظ اشتراط لفظ ظاهر + +10 +00:01:28,770 --> 00:01:34,450 +الدلالة على المعنى المراد وهو + +11 +00:01:34,450 --> 00:01:45,150 +اللفظ الذي يقرر الإذن بالانتفاع لأن الانتفاع بمال + +12 +00:01:45,150 --> 00:01:57,690 +الغير يعتمد على إذنه مثل قول أحد العاقدين أعرتك + +13 +00:01:57,690 --> 00:02:09,030 +هذا أو أعرتك منفعته وإن لم يضفه إلى العين كما في + +14 +00:02:09,030 --> 00:02:18,850 +نظيره من الإجارة إذا لو قال شخص يملك العين أو يملك + +15 +00:02:18,850 --> 00:02:32,450 +المنفعة قال لآخره أعرتك هذا أو قال أعرتك منفعته ولم + +16 +00:02:32,450 --> 00:02:39,650 +يقول أعرتك متاعي + +17 +00:02:39,650 --> 00:02:50,110 +هذا أو أعرتك سيارتي هذه أو أعرتك داري هذه يعني وإن + +18 +00:02:50,110 --> 00:02:55,890 +لم يضف العين إلى نفسه قال أعرتك هذا أعرتك هذا ولم + +19 +00:02:55,890 --> 00:03:04,890 +يقول أعرتك داري هذه أعرتك سيارتي هذه أعرتك حقيبتي + +20 +00:03:04,890 --> 00:03:08,510 +هذه اللفظ + +21 +00:03:08,510 --> 00:03:18,170 +الأول كافٍ واللفظ الثاني يعني كافٍ بل هو أكمل وإيه + +22 +00:03:18,170 --> 00:03:25,790 +وأظهر في تقرير المعنى وقوله + +23 +00:03:25,790 --> 00:03:31,550 +رحمه الله أو تكون الصيغة بلفظ أعرني أعرني + +24 +00:03:32,980 --> 00:03:39,100 +إذا الكلام الأول من قبل المعير الذي يملك العين أو + +25 +00:03:39,100 --> 00:03:46,020 +يملك منفعتها واللفظ الثاني من قبل المستعير فهو + +26 +00:03:46,020 --> 00:03:53,120 +يخاطب من يملك العين أو من يملك منفعتها يقول له + +27 +00:03:53,120 --> 00:04:01,240 +أعرني متاعك هذا أعرني حقيبتك هذه أعرني سيارتك هذه + +28 +00:04:06,240 --> 00:04:16,980 +أو أن يقول المالك للعين أو المالك للمنفعة لمن يريد + +29 +00:04:16,980 --> 00:04:25,740 +أن يهب له المنفعة يقول خذ هذا لتنتفع به أو اركب + +30 +00:04:25,740 --> 00:04:35,410 +هذا أو اركب هذا أو يقول من يرغب بالاستعارة اركبني + +31 +00:04:35,410 --> 00:04:44,410 +سيارتك هذه اركبني دابتك هذه لأن ذلك يدل على الرضا + +32 +00:04:44,410 --> 00:04:53,640 +القلبي فيناط الحكم به إذا من خلال هذا الكلام يتضح + +33 +00:04:53,640 --> 00:05:01,360 +لنا بأن اللفظة ينبغي أن تكون ظاهرة الدلالة في تقرير هبة + +34 +00:05:01,360 --> 00:05:04,800 +الإذن، هبة المنفعة أو + +35 +00:05:06,820 --> 00:05:16,240 +الإذن بها للغير واضح الكلام؟ وهذا يمكن أن يحصل من + +36 +00:05:16,240 --> 00:05:23,120 +المعير الذي يملك العين أو يملك منفعتها ويمكن أن + +37 +00:05:23,120 --> 00:05:31,450 +يحصل من الراغب بتلك المنفعة أما المعير الذي يملك + +38 +00:05:31,450 --> 00:05:38,390 +العين أو يملك المنفعة فيقول مثلا للآخر أعرتك داري + +39 +00:05:38,390 --> 00:05:46,810 +هذه أعرتك هذا المتاع أو + +40 +00:05:46,810 --> 00:05:56,010 +اركب هذه السيارة أو خذ هذه السيارة هذا كله إذا كان + +41 +00:05:56,010 --> 00:06:01,750 +من جهة من .. من جهة المعير الذي يملك العين أو يملك + +42 +00:06:01,750 --> 00:06:09,630 +المنفعة ويمكن أن يحصل اللفظ من المستعير، الراغب + +43 +00:06:09,630 --> 00:06:18,320 +بالمنفعة فيقول المستعير أو الراغب بالإعارة يقول لمن + +44 +00:06:18,320 --> 00:06:24,040 +يملك العين أو يملك المنفعة أعرني يا أخي دارك هذه + +45 +00:06:24,040 --> 00:06:33,760 +أعرني هذه السيارة أعرني هذه الدابة أعرني حقيبتك هذه + +46 +00:06:33,760 --> 00:06:41,980 +كذلك يمكن أن يقول اركبني اركبني على سيارتك هذه + +47 +00:06:41,980 --> 00:06:50,870 +فهذا كله يعد من الألفاظ الصريحة التي تؤدي .. تؤدي + +48 +00:06:50,870 --> 00:06:59,410 +الغرض وإذا تم .. تم تداولها والتلفظ بها بين + +49 +00:06:59,410 --> 00:07:09,420 +العاقدين فإن العقد يكون صحيحا ثم قال رحمه الله ويكفي + +50 +00:07:09,420 --> 00:07:16,620 +لفظ أحدهما مع فعل الآخر يعني أفادنا فائدة + +51 +00:07:16,620 --> 00:07:24,380 +ثانية قال فيها ليس بالضرورة أن يكون اللفظ حاصلًا من + +52 +00:07:24,380 --> 00:07:27,060 +العاقدين، من المعير والمستعير + +53 +00:07:29,550 --> 00:07:35,150 +ليس بالضرورة حتى يصح عقد العارية أن يكون اللفظ + +54 +00:07:35,150 --> 00:07:45,470 +حاصلًا من المعير والمستعير بل لو حصل من أحدهما وحصل + +55 +00:07:45,470 --> 00:07:55,490 +الفعل من الآخر فهو كاف ومجزئ وهذا كلام نفيس لأن + +56 +00:07:55,490 --> 00:07:57,470 +الشافعية يا بناتي + +57 +00:08:00,260 --> 00:08:13,740 +قد كان لهم في هذا الركن فقه متدرج فقه متدرج فبخصوص + +58 +00:08:13,740 --> 00:08:19,780 +عقد البيع وكذلك عقد الإيجار فمثلا عقد البيع عقد + +59 +00:08:19,780 --> 00:08:28,220 +البيع اشترط الشافعية الأوائل من الشافعية أن لا + +60 +00:08:28,220 --> 00:08:38,620 +ينعقد إلا بصيغة صريحة وصيغة الصريحة عندهم هي التي + +61 +00:08:38,620 --> 00:08:47,580 +ورد ذكرها في أدلة الوحي من الكتاب أو السنة ولذلك + +62 +00:08:47,580 --> 00:08:56,380 +ينبغي أن تكون صيغة البيع مشتقة من إيه؟ من المصدر + +63 +00:08:56,380 --> 00:09:06,360 +البيع فلو قال شخص لآخر وهبتك هذا المتاع بعشرة + +64 +00:09:06,360 --> 00:09:15,960 +شواكل فقال الآخر قبلت فإن هذا العقد عندهم باطل لأنه + +65 +00:09:15,960 --> 00:09:25,560 +صيغة بصياغة غير ظاهرة وغير صريحة صيغة بصياغة الهبة + +66 +00:09:25,560 --> 00:09:34,580 +لا بصياغة البيع رغم أنه أظهر قرينة يبين فيها أنه + +67 +00:09:34,580 --> 00:09:42,120 +يقصد البيع ولا يقصد الهبة وهي ذكره للثمن فإن الهبة + +68 +00:09:42,120 --> 00:09:53,090 +عقد إرفاق وتيسير يعني يبذل المرء الهبة مجانا يرجو + +69 +00:09:53,090 --> 00:09:58,250 +ثوابها وأجرها عند الله تبارك وتعالى فلما قال + +70 +00:09:58,250 --> 00:10:04,170 +وهبتك متاعي هذا بعشرة شواكل وقال الآخر قبلت ذكره + +71 +00:10:04,170 --> 00:10:11,810 +الثمن يعني قرينة ظاهرة في أنه يقصدوا البيع ولا + +72 +00:10:11,810 --> 00:10:17,780 +يقصدوا الهبة ومع ذلك الشافعية قالوا هذا عقد فاسد + +73 +00:10:17,780 --> 00:10:23,880 +فما دام إيه ما دام أنه يستطيع أن يتلفظ بالهبة فما + +74 +00:10:23,880 --> 00:10:30,540 +الذي يمنعه أن يتلفظ بالبيع فهذا لا يقبله لأنه أقل + +75 +00:10:30,540 --> 00:10:36,280 +ما يقال فيه بأنه متلاعب بأحكام الشرع وهازق بها + +76 +00:10:36,280 --> 00:10:42,610 +واضح الأمر كذلك لو قال لو قال شخص في عقد النكاح + +77 +00:10:42,610 --> 00:10:52,870 +مثلا بعتك ابنتي هذه على مهر قدره 3000 دينار أردني + +78 +00:10:52,870 --> 00:11:01,860 +فقال الآخر قبلت فهذا العقد عندهم باطل لأنه إيه؟ + +79 +00:11:01,860 --> 00:11:10,740 +لأنه صيغة بصياغة كلامية ليس فيها ذكر النكاح أو + +80 +00:11:10,740 --> 00:11:17,180 +الزواج أو الألفاظ التي تداولها الوحي في الكتاب + +81 +00:11:17,180 --> 00:11:22,660 +يتلفظ بالبيع فما الذي يمنعه من أن يتلفظ بالزواج أو + +82 +00:11:22,660 --> 00:11:29,850 +بالنكاح واضح الأمر؟ ثم في بداية الأمر أصروا إصرارا + +83 +00:11:29,850 --> 00:11:36,190 +شديدا على أن العقود لابد لها من إيه من اللفظ ولذلك + +84 +00:11:36,190 --> 00:11:42,970 +كانوا يتنكرون لبيع المعاطاة لبيع المعاطاة كأن يجيء + +85 +00:11:42,970 --> 00:11:49,450 +مثلا الرجل الراغب بالشراء يقول كم ثمن سلعتك يا + +86 +00:11:49,450 --> 00:11:57,660 +فلان؟ فيقول مثلا ثمن سلعتي هذه عشرة شواكل فيكتفي + +87 +00:11:57,660 --> 00:12:04,760 +بهذه الفائدة فيخرج عشرة شواكل لأنه يرغب بها يخرج + +88 +00:12:04,760 --> 00:12:11,460 +عشرة شواكل فيبذلها دون أن يتكلم ثم الرجل صاحب + +89 +00:12:11,460 --> 00:12:17,700 +السلعة يدفع إليه السلعة المشارة إليها دون أن يتلفظ + +90 +00:12:17,700 --> 00:12:25,320 +فهذا بيع المعاطاة عند الأوائل من الشافعية عقد فاسد + +91 +00:12:26,140 --> 00:12:35,100 +عقد فاسد ثم بعد ذلك بعد ذلك وجدوا أن الناس في + +92 +00:12:35,100 --> 00:12:42,420 +أسواقهم وفي إيه وفي يعني تعاملاتهم قد إيه يعني + +93 +00:12:42,420 --> 00:12:50,440 +استمرؤوا هذا العمل ودأبوا عليه ومضوا عليه فهذا + +94 +00:12:50,440 --> 00:12:57,520 +يعني أنهم إذا أصروا سيكونوا معظم بيع الناس ومعظم + +95 +00:12:57,520 --> 00:13:04,060 +إجاراتهم فاسدة فهذا حملهم إلى شيء من التخفيف + +96 +00:13:04,060 --> 00:13:12,760 +فقالوا المعاطاة تجوز في المحقرات ولا تجوز في إيه + +97 +00:13:12,760 --> 00:13:19,890 +في النفائس والإيه وإيه ذات القيمة العالية ثم بعد + +98 +00:13:19,890 --> 00:13:26,310 +ذلك وجدوا أنفسهم أنهم سيحكمون على سلوكية الناس في + +99 +00:13:26,310 --> 00:13:32,610 +البيع والإيجار بالخطأ والخطأ يورثهم مالا حراما + +100 +00:13:32,610 --> 00:13:38,590 +وعندئذ يشقموا إلى غير ذلك فتراجع المتأخرون من + +101 +00:13:38,590 --> 00:13:45,290 +الشافعية ليأذنوا ببيع المعاطاة ليأذنوا ببيع + +102 +00:13:45,290 --> 00:13:53,900 +المعاطاة إذا أعود إلى موضوعنا من العارية الصيغة في + +103 +00:13:53,900 --> 00:13:59,820 +العارية كمالها أن يصدر اللفظ من كلا العاقدين أن + +104 +00:13:59,820 --> 00:14:05,760 +يصدر اللفظ وأن يكون لفظا صريحا من كلا العاقدين من + +105 +00:14:05,760 --> 00:14:12,280 +المعير ومن المستعير لكن الإمام رحمه الله تعالى + +106 +00:14:12,280 --> 00:14:18,300 +الماتن الإمام النووي قال فلو صدر اللفظ من أحدهما + +107 +00:14:21,040 --> 00:14:28,660 +وصدر البذل من الآخر فهذا + +108 +00:14:28,660 --> 00:14:37,700 +كافٍ بمعنى لو قال صاحب العين أو مالك منفعتها قال + +109 +00:14:37,700 --> 00:14:44,460 +لمن يريد أن يهبهم منفعة العين التي يملك قال يا + +110 +00:14:44,460 --> 00:14:55,210 +هذا أعرتك سيارتي هذه عرضتك سيارتي هذه أو خذ سيارتي + +111 +00:14:55,210 --> 00:15:02,850 +هذه أو اركب سيارتي هذه فالرجل لم يبد من الكلام + +112 +00:15:02,850 --> 00:15:12,110 +شيئا وإنما أخذ المفتاح ثم يعني وضع يده على السيارة + +113 +00:15:12,110 --> 00:15:22,030 +أو ركبها فهذا عقد صحيح مجزئ رغم أن اللفظ كان من + +114 +00:15:22,030 --> 00:15:27,170 +أحدهما والفعل + +115 +00:15:27,170 --> 00:15:34,870 +كان من الآخر كذلك لو كان اللفظ من المستعير والفعل + +116 +00:15:34,870 --> 00:15:41,130 +من المعير كان العقد أيضا صحيحا فلو قال المستعير + +117 +00:15:41,130 --> 00:15:48,110 +لمن يملك العين أو يملك منفعتها أعرني سيارتك هذه + +118 +00:15:49,030 --> 00:15:55,290 +فإيه؟ فدفع له المفتاح وأخلى سبيل السيارة لإيه؟ + +119 +00:15:55,290 --> 00:16:04,130 +ليجِد .. ليجد يعني أو ليأخذ المستعير يعني فرصته أو + +120 +00:16:04,130 --> 00:16:11,030 +ليأخذها منتفعا بها فهذا عقد صحيح لو قال إيه؟ لو + +121 +00:16:11,030 --> 00:16:18,160 +قال اركبني سيارتك هذه أعطني سيارتك هذه لأنتفع يعني + +122 +00:16:18,160 --> 00:16:25,200 +بها مدة من الوقت فأعطاه مفتاحها ثم أخلى سبيله + +123 +00:16:25,200 --> 00:16:34,060 +إليها فهذا عقد صحيح يعني نعم أعود إلى عبارة الإمام + +124 +00:16:34,060 --> 00:16:39,800 +الشيربيني في الشرح بيقول ولا يشترط اللفظ من جانب + +125 +00:16:39,800 --> 00:16:48,020 +إن المعير بخلافه في الوديعة كمان مرة قال الإمام + +126 +00:16:48,020 --> 00:16:54,760 +النووي في المتن ويكفي لفظ أحدهما مع فعل الآخر قال + +127 +00:16:54,760 --> 00:17:01,520 +كما في إباحة الطعام كما في إباحة الطعام نريد أن + +128 +00:17:01,520 --> 00:17:06,820 +نستذكر ما يكون .. ما يكون مننا عندما نقرأ الضيف و + +129 +00:17:06,820 --> 00:17:12,900 +نقدم له الضيافة من الطعام والشراب فإننا .. فإننا + +130 +00:17:12,900 --> 00:17:20,180 +نأتي بالطعام والشراب ونجعله بين يديه ونقول تفضل + +131 +00:17:20,180 --> 00:17:27,720 +يا أخي كل من طعامنا فلم .. لا يبدي غالبا شيئا + +132 +00:17:27,720 --> 00:17:31,320 +وإنما يتقدمون إلى الطعام ويبدأون بالأكل والشرب + +133 +00:17:31,320 --> 00:17:37,960 +أليس كذلك؟ وهذا إيه؟ وهذا مستقيم .. هذا مستقيم وهو + +134 +00:17:37,960 --> 00:17:44,920 +إيه؟ وهو يعني إباحة .. إباحة الطعام من قبل يعني + +135 +00:17:44,920 --> 00:17:51,890 +المالك إلى هذا الضيف واضح الكلام؟ بعدها قال ولا + +136 +00:17:51,890 --> 00:17:59,370 +يشترط اللفظ من جانب المعير يعني إذا صدر اللفظ من + +137 +00:17:59,370 --> 00:18:06,170 +جانب المعير والفعل من جانب المستعير فهذا كافٍ كما + +138 +00:18:06,170 --> 00:18:10,550 +مثلنا آنفا لكن + +139 +00:18:10,550 --> 00:18:16,450 +المسألة التي يريد أن ينوه إليها وهي مسألة مهمة + +140 +00:18:17,620 --> 00:18:25,140 +يقول ليس شرطا أن يصدر اللفظ من المعير المعير من + +141 +00:18:25,140 --> 00:18:31,380 +هو؟ مالك العين أو مالك المنفعة لا يشترط أن يصدر + +142 +00:18:31,380 --> 00:18:37,720 +اللفظ من المعير ليكون الفعل من المستعير، لا، لا + +143 +00:18:37,720 --> 00:18:44,660 +يشترط هذا فلو كان اللفظ من المستعير والفعل من + +144 +00:18:44,660 --> 00:18:52,780 +المعير لأجزاء. قال هذا الكلام ليبين الفارقة بين + +145 +00:18:52,780 --> 00:18:59,400 +العارية وبين الوديعة ليبين الفارقة بين الوديعة + +146 +00:18:59,400 --> 00:19:08,140 +وبين الوديعة وبين العارية فإن الوديعة لابد + +147 +00:19:08,140 --> 00:19:15,180 +.. لابد حتى يصح عقدها من أن يصدر اللفظ من المودع + +148 +00:19:15,180 --> 00:19:22,720 +.. من المودع. واضح الأمر؟ لأنه ما بيصير .. ما بيصير + +149 +00:19:22,720 --> 00:19:29,580 +المودع عنده ييجي يقول يعني اجعل متاعك هذا أمانة + +150 +00:19:29,580 --> 00:19:37,870 +عندي. طبعا أمانة عندي. غالبا أنه لا ينتفع غير مأذون + +151 +00:19:37,870 --> 00:19:43,490 +له بالانتفاع لا بإيه يعني لا أن ينتفع من العين + +152 +00:19:43,490 --> 00:19:50,050 +مستهلكا إياها ولا كذلك أن إيه أن يستفيد من فوائدها + +153 +00:19:50,050 --> 00:19:55,530 +ومنافعها. هذه أمانة بده يحفظها عنده فقط. طبعا احنا + +154 +00:19:56,100 --> 00:20:01,920 +يعني في ميدان تعاملنا ما لم يحصل أن أحدا مثلا + +155 +00:20:01,920 --> 00:20:08,360 +يأتينا فيقول اجعل هذه أمانة عندنا. واضح الكلام؟ + +156 +00:20:08,360 --> 00:20:14,020 +ولذلك قالوا في الوديعة لابد أن يصدر اللفظ من + +157 +00:20:14,020 --> 00:20:19,760 +إيمان المودع حتى تصح الوديعة. + +158 +00:20:21,500 --> 00:20:27,700 +لأنها مقبوضة لغرض المالك، لأنها مقبوضة لغرض المالك + +159 +00:20:27,700 --> 00:20:33,760 +المودع، وغرضه لا يُعلم إلا بلفظ من جانبه، + +160 +00:20:33,760 --> 00:20:41,050 +والعارية بالعكس فإن الغرض يكون عند المستعير + +161 +00:20:41,050 --> 00:20:46,370 +المستعير هو الذي بحاجة إلى منافعها. فاكتفي فيها + +162 +00:20:46,370 --> 00:20:53,550 +بلفظ المستعير ولا يكفي الفعل من الطرفين. هذه فائدة + +163 +00:20:53,550 --> 00:21:01,200 +مهمة. ينبغي يعني بعد أن حدثنا أنه إذا أبرم العقد على + +164 +00:21:01,200 --> 00:21:05,800 +أن يكون اللفظ من أحدهما والفعل من الآخر كان عقدا + +165 +00:21:05,800 --> 00:21:13,340 +صحيحا. راح يبين لنا فائدة ثالثة أنه لا يصلح أن يكون + +166 +00:21:13,340 --> 00:21:23,290 +العقد مبنيًا على المعاطات الصرفة يعني أن لا يتلفظ أو + +167 +00:21:23,290 --> 00:21:28,130 +أن لا يكون لفظ لا من المعير ولا من المستعير إنما + +168 +00:21:28,130 --> 00:21:33,850 +يكون فعل من هذا وفعل من إيه من الآخر. فهذا لا + +169 +00:21:33,850 --> 00:21:39,570 +يستقيم ولا يصح. واضح الأمر؟ يعني أقل ما يقال في عقد + +170 +00:21:39,570 --> 00:21:46,010 +العارية أن يكون اللفظ من أحدهما والفعل من الآخر. أما + +171 +00:21:46,010 --> 00:21:54,810 +أن .. أن يصرف النظر عن اللفظ وأن يتداول العين + +172 +00:21:54,810 --> 00:22:02,250 +المعارة بالفعل. هذا يبدل والآخر يقبض فهذا لا يصح. + +173 +00:22:02,250 --> 00:22:09,450 +ثم بعدها قال ولو أضاف شخصًا + +174 +00:22:09,450 --> 00:22:20,190 +وفرشا له بساطا بينام فيه وقال قم ونام فيه. فقام أو + +175 +00:22:20,190 --> 00:22:29,130 +فرش بساطا في بيت وقال لآخر اسكن فيه. تمت العارية. + +176 +00:22:29,130 --> 00:22:39,430 +بيان هذا لو نزل عندنا ضيف فبادرنا نحن إلى مفرش أو + +177 +00:22:39,430 --> 00:22:47,030 +بساط. فبسطناه وقلنا اجلس يا أخي اجلس تفضل اعبل جلوسك + +178 +00:22:47,030 --> 00:22:53,390 +على هذا البساط. ألم يكن هذا إذا أردنا أن نسميه + +179 +00:22:53,390 --> 00:23:02,040 +أليس التسمية الحقيقية لهذا الفعل أنه عارية؟ إني + +180 +00:23:02,040 --> 00:23:09,040 +أعرته .. أعرته هذا البساط ليجلس .. ليجلس عليه مدة + +181 +00:23:09,040 --> 00:23:16,980 +.. مدة لبثه ومدة مكوثه .. مكوثه عندنا أليس كذلك؟ + +182 +00:23:16,980 --> 00:23:22,200 +فهذا إيه؟ طبعا أنا قلت .. قلت أو صدر مني اللفظ ثم + +183 +00:23:22,200 --> 00:23:28,840 +هو استجاب وجلس. هو استجاب وجلس. سؤالي لكن هل يمكن أن + +184 +00:23:28,840 --> 00:23:36,230 +يكون هذا بيعًا؟ هل يمكن أن يكون إجارة؟ ولا كذلك إيه + +185 +00:23:36,230 --> 00:23:41,870 +ويستبعدوا جدًا مادام تسلطه على هذا أن يكون غصبًا. إذا + +186 +00:23:41,870 --> 00:23:49,010 +الإسم الحقيقي لهذا هو ماذا؟ هو العارية. بسط له + +187 +00:23:49,010 --> 00:23:55,310 +الفراش فقلت اجلس يا أخي اجلس تفيّأ ضلال الراحة + +188 +00:23:55,310 --> 00:24:00,870 +عندنا وفي بيتنا المتواضع. فامتثل وجلس. هذا عقد + +189 +00:24:00,870 --> 00:24:08,570 +عارية. كذلك الصورة الثانية أو فرش بساطا في بيت وقال + +190 +00:24:08,570 --> 00:24:16,070 +لآخر أسكن فيه. أسكن في البيت. تمت العارية. يعني فرش له + +191 +00:24:16,070 --> 00:24:22,890 +في بيته وقال أسكن في بيتنا فإيه فهذا أيضا عارية + +192 +00:24:22,890 --> 00:24:31,810 +ليش طيب احنا تركنا البيع وتركنا الإجارة وتركنا إيه + +193 +00:24:31,810 --> 00:24:35,910 +هبة الأعيان وحملناه على العارية. + +194 +00:24:38,420 --> 00:24:44,640 +لأنه يا بنات الطيبات استبعدنا البيع لأنه لم يذكر + +195 +00:24:44,640 --> 00:24:52,280 +فيه عَوَاض واستبعدنا الإجارة للأمر نفسه أليس كذلك؟ + +196 +00:24:54,160 --> 00:25:02,920 +استبعدنا أن يكون هبة عين لأن اللفظ يحمل على أهون + +197 +00:25:02,920 --> 00:25:09,260 +أو على أقل محاملِه، لا على أكثرها. فإحنا ابتداءً لا + +198 +00:25:09,260 --> 00:25:14,620 +نحمله على ماذا؟ لا نحمله على تمليك العين أو على + +199 +00:25:14,620 --> 00:25:19,980 +هبة العين وإنما نحمله على هبة المنفعة. + +200 +00:25:22,750 --> 00:25:29,650 +ثم قال والقول الثاني الذي هو مقابل الأصح لا يشترط + +201 +00:25:29,650 --> 00:25:32,110 +اللفظ حتى لو رأاه حافيا + +202 +00:25:36,940 --> 00:25:44,060 +فأعطاه نعلًا أو عريًا فالبسه قميصًا أو فرش له + +203 +00:25:44,060 --> 00:25:51,840 +مصلًا أو وسادة أو نحو ذلك كان ذلك عارية. يعني في + +204 +00:25:51,840 --> 00:25:57,720 +الأمثلة الأخيرة اللي هو تتعلق بالبساط. فرش البساط و + +205 +00:25:57,720 --> 00:26:04,200 +قال نم عليه أو اجلس عليه أو فرش البيت وقال اسكن + +206 +00:26:04,200 --> 00:26:10,600 +الدار فكان هذا لفظ من المعير وفعل من المستعير + +207 +00:26:10,600 --> 00:26:16,480 +اللفظ أو القول الثاني + +208 +00:26:16,480 --> 00:26:23,180 +في مقابل الأصح بيقول لا في مثل هذه الأمور فإن + +209 +00:26:23,180 --> 00:26:30,980 +المعاطات مجزئة فيه. فلو أنه إيه فلو أنه يعني سكت عن + +210 +00:26:30,980 --> 00:26:38,280 +الكلام ثم قدم الفعل فبذل المتاع والرجل والرجل + +211 +00:26:38,280 --> 00:26:43,540 +الآخر قد أخذه أو الشخص الآخر كان قد أخذه ففي + +212 +00:26:43,540 --> 00:26:49,780 +الصحيح الذي هو مقابل الأصح هذا جائز. فلو مثلا قال + +213 +00:26:50,720 --> 00:26:57,500 +رأاه حافيا فأعطاه نعلًا .. أعطاه نعلًا ولم يقل إيه + +214 +00:26:57,500 --> 00:27:03,740 +اركبه مثلا أو إيه الـ .. الـ .. البسه. لا رأاه حافيا + +215 +00:27:03,740 --> 00:27:12,220 +فأعطاه نعلًا وأخذه الآخر قال فهذا عريًا أو قال أو + +216 +00:27:12,220 --> 00:27:18,680 +رأاه عريًا فأعطاه ثوبًا فأخذه ولابسه فهذه أيضا + +217 +00:27:18,680 --> 00:27:26,340 +عارية أو فرش له مصلًا يعني سجادة ليصلي عليها أو + +218 +00:27:26,340 --> 00:27:33,660 +أعطاه وسادة ليتكئ عليها أو نحو ذلك كان ذلك عارية. + +219 +00:27:33,660 --> 00:27:38,720 +بناء على أنه لا يشترط فيها اللفظ بخلاف ما لو دخل + +220 +00:27:38,720 --> 00:27:44,800 +فجلس على فراش مبسوط لأنه لم يقصد به انتفاع شخص + +221 +00:27:44,800 --> 00:27:50,520 +بعينه. والعارية لابد فيها من تعيين المستعير. + +222 +00:27:52,940 --> 00:27:58,400 +بعدها قال ويستثنى من اشتراط اللفظ ما إذا اشترى + +223 +00:27:58,400 --> 00:28:06,620 +شيئًا وجعله في ظرف أي في إناء أو وعاء وأهدى الشيء + +224 +00:28:06,620 --> 00:28:17,200 +لشخص. فالظرف معارٌ في الأصح. صورة جديدة صلينا على + +225 +00:28:17,200 --> 00:28:23,420 +رسول الله عليه الصلاة والسلام. الظرف هناربما سرح + +226 +00:28:23,420 --> 00:28:30,820 +الذهن إلى إيه؟ إلى المظاريف أو إلى الظروف الورقية + +227 +00:28:30,820 --> 00:28:40,320 +التي إيه؟ التي توضع بها الأشياء أو الظروف التي من + +228 +00:28:40,320 --> 00:28:46,830 +إيه؟ من الـ nylon من النيلون. ليس المراد هذا لأن هذه + +229 +00:28:46,830 --> 00:28:55,170 +من التوافه وليست وليست يعني يعني + +230 +00:28:55,170 --> 00:29:04,580 +ذات قيمة. يعني تحملوا الناس على الشح وعلى إيه وعلى + +231 +00:29:04,580 --> 00:29:10,660 +أن يأخذوا عليها عوضًا، لا. فهذا قد مضى .. مضى عرف + +232 +00:29:10,660 --> 00:29:17,720 +الناس في معاملاتهم أن .. أنهم يضعون الأشياء في مثل + +233 +00:29:17,720 --> 00:29:24,180 +هذه الظروف الـ .. الحقيرة يعني الـ .. الـ .. الـ .. + +234 +00:29:24,180 --> 00:29:30,210 +القليلة في ثمنها. القليلة في ثمنها. لكن المسألة هنا + +235 +00:29:30,210 --> 00:29:37,050 +المسألة هنا يراد من الظرف يعني الوعاء. الوعاء الذي + +236 +00:29:37,050 --> 00:29:43,690 +أقله أن يكون من الفخار ويمكن أن يكون من المعدن من + +237 +00:29:43,690 --> 00:29:48,290 +إيه؟ من الألمنيوم أو مثلا من النحاس أو من الحديد + +238 +00:29:48,290 --> 00:29:54,430 +أو ما شبه ذلك. واضح الأمر؟ يعني له قيمة. فلو أنت يا + +239 +00:29:54,430 --> 00:30:04,470 +أختك. لو أنت مثلا جعلتي في حلة أو في طنجرة طعام و + +240 +00:30:04,470 --> 00:30:15,430 +بعثتي به إلى جارتك أو إلى قريبة لك فهذا + +241 +00:30:15,430 --> 00:30:27,580 +طبعا وهي قبلته فهذا يعد عارية. عفوا العارية لا تصلح أن + +242 +00:30:27,580 --> 00:30:33,600 +تكون في الطعام والشراب. فمثالي ليس دقيقا لكن نريد + +243 +00:30:33,600 --> 00:30:39,940 +إيه أن نقول مثلا جعلتي إيه جعلتي كتابا في صندوق + +244 +00:30:41,160 --> 00:30:46,860 +جعلتي كتابا في صندوق أو جعلتيه في حقيبتك. جعلتيه في + +245 +00:30:46,860 --> 00:30:52,680 +حقيبتك فحتى لا يضله الصغير أو كذا بعثتيه إيه إلى + +246 +00:30:52,680 --> 00:30:57,300 +جارتك أو إلى قريبتك مثلا أو إلى أخت لك في اللاء. + +247 +00:30:57,300 --> 00:31:06,300 +فقبلته. هذا أيضًا عقد عارية. لكن برأيك إن هل العارية + +248 +00:31:06,300 --> 00:31:12,810 +تقع على الظرف والمظروف؟ يعني على الكتاب وعلى الحقيبة + +249 +00:31:12,810 --> 00:31:18,850 +أم تقع على الكتاب وحده دون الحقيبة. العلماء هنا + +250 +00:31:18,850 --> 00:31:25,690 +قصدوا من هذا المثال أن العارية تقع على مظروف يعني + +251 +00:31:25,690 --> 00:31:34,490 +على الكتاب وليس على الظرف. عفوا أن الهبة تكون على + +252 +00:31:34,490 --> 00:31:40,950 +الكتاب لكن العارية على الظرف. عفوا، إذا يعني إيه + +253 +00:31:40,950 --> 00:31:52,230 +بتفهم من بذلتي لها الكتاب؟ أن الكتاب هدية عيني لكن + +254 +00:31:52,230 --> 00:32:01,830 +الحقيبة هي العارية هي العارية التي تحفظ عليها ثم + +255 +00:32:01,830 --> 00:32:07,550 +بعد ذلك متى تهيأت لها فرصة أن تردها فعلت. إذا مرة + +256 +00:32:07,550 --> 00:32:09,390 +أخرى بيقول + +257 +00:32:13,650 --> 00:32:17,010 +ويستثنى من اشتراط اللفظ ما إذا اشترا شيئًا + +258 +00:32:20,320 --> 00:32:25,440 +وجعله في ظرف يعني في وعاء من الفخار أو من المعدن + +259 +00:32:25,440 --> 00:32:35,080 +أو في إناء وأهدى الشيء لشخص. فالظرف ماذا؟ فالظرف + +260 +00:32:35,080 --> 00:32:41,740 +هذا معارٌ هو العارية في الأصح. ولو كانت الهدية مما + +261 +00:32:41,740 --> 00:32:49,320 +يؤكل وجعلها في ظرف فهذا إيه؟ فالـ .. إيه؟ فالـ .. + +262 +00:32:49,320 --> 00:32:56,740 +الطعام هبة وأما الظرف الطنجرة أو إيه؟ أو إناء + +263 +00:32:56,740 --> 00:33:02,780 +الفخار أو إناء المعدن يكون عارية. وجبة إيه؟ وجبة + +264 +00:33:02,780 --> 00:33:11,650 +ردها بعد إيه؟ بعد .. يعني حين. ثم بعد ذلك قال ولا + +265 +00:33:11,650 --> 00:33:17,370 +خفاء في جواز إعارة الأخرس. المفهوم الإشارة + +266 +00:33:18,070 --> 00:33:24,610 +واستعارته بها وبكتابته أيضًا. والظاهر جوازها + +267 +00:33:24,610 --> 00:33:31,210 +بالمكاتبة من الناطق كالبيع وأولى بالمراسلة. كلام + +268 +00:33:31,210 --> 00:33:39,450 +نفيس. بقول صاحبنا أن إشارة الأخرص تنزل منزلة أياء + +269 +00:33:39,450 --> 00:33:45,270 +الكلام. فإذا كانت الإشارة مفهمة وأعارة أو استعارة + +270 +00:33:45,270 --> 00:33:52,720 +صح ذلك منه. صح ذلك منهم ويصحوا وتصحوا الكتابة + +271 +00:33:52,720 --> 00:33:59,160 +والمراسلة من المتكلم. تصحوا الكتابة، لكن هذا إذا كان + +272 +00:33:59,160 --> 00:34:03,140 +.. إيه؟ إذا كان .. يعني إذا كان المعير والمستعير + +273 +00:34:03,140 --> 00:34:09,400 +بعيدين عن بعضهما. ويجوز تعليق الإعارة وتأخير القبول. + +274 +00:34:09,400 --> 00:34:16,740 +وبيانه أنه لو رهنه أرضا وأذن له في غراسها بعد شهر + +275 +00:34:17,550 --> 00:34:23,550 +رهن له أرضا وقال بعد شهر من الآن يمكنك أن تغرسها. + +276 +00:34:23,550 --> 00:34:30,770 +فالشهر الأول تكون أمانة وديعة وإيه وبعد انقضاء + +277 +00:34:30,770 --> 00:34:36,590 +الشهر تنقلب من الوديعة إلى إيش؟ طيب لو كان غرسها + +278 +00:34:37,530 --> 00:34:44,130 +فورا إيه؟ فورا وضع يده عليها خالفة لا تكون وديعة. + +279 +00:34:44,130 --> 00:34:52,390 +ويكون المستعير الغارس قد تجرأ وتطاول فإيه؟ فضولي. + +280 +00:34:52,390 --> 00:34:58,880 +ولذلك يعني نرجع إلى المعير فإذا قال .. إذا أمره + +281 +00:34:58,880 --> 00:35:04,960 +بالقلع وتسوية الأرض وجب عليه ذلك وإذا يعني .. يعني + +282 +00:35:04,960 --> 00:35:11,220 +أذن له استمر في .. في ذلك ثم بعدها قال و تمام + +283 +00:35:11,220 --> 00:35:16,840 +العارية يكون بطلب المستعير وإجابة المعير ثم بإقباض + +284 +00:35:16,840 --> 00:35:22,840 +منه أو إذن بقبضه فتكون موافقة للهبة في أنها لا + +285 +00:35:22,840 --> 00:35:29,320 +تتم إلا بقبض ومن الفرق بينهما + +286 +00:35:29,320 --> 00:35:36,300 +أن قبض المستعير لا يزول به ملك المعير فجاز أن يأذن + +287 +00:35:36,300 --> 00:35:42,890 +بالتصرف فيه والقبض في الهبة مزيل للملك أي لملك + +288 +00:35:42,890 --> 00:35:48,330 +الواهب فلم تتم إلا بإقباض الواهب هذا الفرق بين + +289 +00:35:48,330 --> 00:35:54,210 +العارية والهبة هذا سنبينه فيما بعد إن شاء الله + +290 +00:35:54,210 --> 00:36:00,630 +تعالى يا بنات الطيبات هذه آخر محاضرة وذلك أن السفر + +291 +00:36:00,630 --> 00:36:05,490 +إلى الحج إن شاء الله تعالى سيكون في صبيحة يوم + +292 +00:36:05,490 --> 00:36:13,270 +الأربعاء الله أمين ولذلك المادة يعني إلى .. إلى ما + +293 +00:36:13,270 --> 00:36:18,110 +وصلنا ستنزل إن شاء الله بالمناسبة أنا توسعته في + +294 +00:36:18,110 --> 00:36:24,230 +الشرح .. توسعته في الشرح فالمطالب .. المطالب فقط + +295 +00:36:24,230 --> 00:36:29,220 +ما تداولناه من الفوائد والمعلومات المطالب في + +296 +00:36:29,220 --> 00:36:35,760 +الامتحان ما تداولناه وبينناه من الفوائد والمعلومات + +297 +00:36:35,760 --> 00:36:41,000 +وفقكن الله تعالى لما يحب ويرضاه ونسأل الله تعالى + +298 +00:36:41,000 --> 00:36:47,660 +أن يجمعنا على خير بعد إيه؟ بعد رحلة الحج ونلقاكن + +299 +00:36:47,660 --> 00:36:53,520 +وأنتم ترفوننا بثوب السلامة والعافية اللهم آمين + +300 +00:36:56,200 --> 00:37:02,100 +فاستودعوا الله دينكم وأمانتكم وخواتيم + +301 +00:37:02,100 --> 00:37:08,000 +أعمالكم اللهم آمين والحمد لله رب العالمين وصلى + +302 +00:37:08,000 --> 00:37:11,120 +الله وسلم وبارك على محمد diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/xh2U4jRxJiw_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/xh2U4jRxJiw_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..5dfca65b5c759681c12a0834fded3bd256d30765 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/xh2U4jRxJiw_postprocess.srt @@ -0,0 +1,1208 @@ +1 +00:00:20,810 --> 00:00:25,590 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,590 --> 00:00:31,640 +بالله من شرور أنفسنا وسيئات أعمالنامن يهده الله + +3 +00:00:31,640 --> 00:00:37,980 +فلا مضل له ومن يضلل فلا هادي له وأشهد أن لا إله + +4 +00:00:37,980 --> 00:00:44,660 +إلا الله وحده لا شريك له وأشهد أن محمدا عبده + +5 +00:00:44,660 --> 00:00:51,200 +ورسوله وبعد الركن الرابع من أركان العالية الصيغة + +6 +00:00:51,200 --> 00:00:59,340 +وهي الإيجاب والقبول قال المصنفالإمام النووي رحمه + +7 +00:00:59,340 --> 00:01:07,100 +الله والأصحو اشتراط لفظي أو لفظ كأعرتك أو أعرني + +8 +00:01:07,100 --> 00:01:17,740 +ويكفي لفظ أحدهما مع فعل الآخر بيان هذا أما قوله + +9 +00:01:17,740 --> 00:01:28,770 +والاصحو أي في العارية اشتراط لفظ اشتراطلفظ ظاهر + +10 +00:01:28,770 --> 00:01:34,450 +الدلالة على المعنى المراد وهو + +11 +00:01:34,450 --> 00:01:45,150 +اللفظ الذي يقرر الإذن بالانتفاع لأن الانتفاع بمال + +12 +00:01:45,150 --> 00:01:57,690 +الغير يعتمد على إذنه مثل قول الأحد العاقدين أعرتك + +13 +00:01:57,690 --> 00:02:09,030 +هذا أو أعرتك منفعته وإن لم يضفه إلى العين كما في + +14 +00:02:09,030 --> 00:02:18,850 +نظيره من الإجارة إذا لو قال شخص يملك العين أو يملك + +15 +00:02:18,850 --> 00:02:32,450 +المنفعة قال لآخرهأعرتك هذا أو قال أعرتك منفعته ولم + +16 +00:02:32,450 --> 00:02:39,650 +يقول أعرتك متاعي + +17 +00:02:39,650 --> 00:02:50,110 +هذا أو أعرتك سيارتي هذه أو أعرتك داري هذهيعني وإن + +18 +00:02:50,110 --> 00:02:55,890 +لم يضف العين إلى نفسه قال أعرتك هذا أعرتك هذا ولم + +19 +00:02:55,890 --> 00:03:04,890 +يقول أعرتك داري هذه أعرتك سيارتي هذه أعرتك حقيبتي + +20 +00:03:04,890 --> 00:03:08,510 +هذه اللفظ + +21 +00:03:08,510 --> 00:03:18,170 +الأولكافن واللفظ الثاني يعني كافن بل هو أكمل و إيه + +22 +00:03:18,170 --> 00:03:25,790 +و أظهر في تقرير المعنى وقوله + +23 +00:03:25,790 --> 00:03:31,550 +رحمه الله أو تكون الصيغة بلفظ عرني عرني + +24 +00:03:32,980 --> 00:03:39,100 +إذا الكلام الأول من قبل المعير الذي يملك العين أو + +25 +00:03:39,100 --> 00:03:46,020 +يملك منفعتها واللفظ الثاني من قبل المستعير فهو + +26 +00:03:46,020 --> 00:03:53,120 +يخاطب من يملك العين أو من يملك منفعتها يقول له + +27 +00:03:53,120 --> 00:04:01,240 +أعرني متاعك هذا أعرني حقيبتك هذه أعرني سيارتك هذه + +28 +00:04:06,240 --> 00:04:16,980 +أو أن يقول المالك للعين أو المالك للمنفعة لمن يريد + +29 +00:04:16,980 --> 00:04:25,740 +أن يهب له المنفعة يقول خذ هذا لتنتفع به أو اركب + +30 +00:04:25,740 --> 00:04:35,410 +هذا او اركب هذا او يقولمن يرغب بالاستعارة اركبني + +31 +00:04:35,410 --> 00:04:44,410 +سيارتك هذه اركبني دابتك هذه لأن ذلك يدل على الرضا + +32 +00:04:44,410 --> 00:04:53,640 +القلبي فانيط الحكم به إذا من خلال هذا الكلاماتضح + +33 +00:04:53,640 --> 00:05:01,360 +لنا بأن اللفظة ينبغي أن يكون ظاهرة دلالة في تقريري + +34 +00:05:01,360 --> 00:05:04,800 +هبة الإذئت، هبة المنفعة أو + +35 +00:05:06,820 --> 00:05:16,240 +الاذن بها للغير واضح الكلام؟ وهذا يمكن أن يحصل من + +36 +00:05:16,240 --> 00:05:23,120 +المعير الذي يملك العين أو يملك منفعتها ويمكن أن + +37 +00:05:23,120 --> 00:05:31,450 +يحصل من الراغب بتلك المنفعة أماالمعير الذي يملك + +38 +00:05:31,450 --> 00:05:38,390 +العين أو يملك المنفع فيقول مثلا للآخر أعرتك داري + +39 +00:05:38,390 --> 00:05:46,810 +هذه أعرتك هذا المتاع أو + +40 +00:05:46,810 --> 00:05:56,010 +اركب هذه السيارة أو خذ هذه السيارةهذا كله إذا كان + +41 +00:05:56,010 --> 00:06:01,750 +من جهة من .. من جهة المعير الذي يملك العين أو يملك + +42 +00:06:01,750 --> 00:06:09,630 +المنفع ويمكن أن يحصل اللفظ من المستعير، الراغب + +43 +00:06:09,630 --> 00:06:18,320 +بالمنفعة فيقول المستعير أو الراغب بالإعارةيقول لمن + +44 +00:06:18,320 --> 00:06:24,040 +يملك العين أو يملك المنفع أعرني يا أخي دارك هذه + +45 +00:06:24,040 --> 00:06:33,760 +أعرني هذه السيارة أعرني هذه الدب أعرني حقيبتك هذه + +46 +00:06:33,760 --> 00:06:41,980 +كذلك يمكن أن يقول أركبني أركبني على سيارتك هذه + +47 +00:06:41,980 --> 00:06:50,870 +فهذا كله يعد من الألفاظالصريحة التي تؤدي .. تؤدي + +48 +00:06:50,870 --> 00:06:59,410 +الغرض وإذا تم .. تم تداولها والتلفظ بها بين + +49 +00:06:59,410 --> 00:07:09,420 +العاقدين فإن العقد يكون صحيحا ثم قال رحمه اللهو + +50 +00:07:09,420 --> 00:07:16,620 +يكفي لفظ أحدهما مع فعل الآخر يعني أفادنا فائدة + +51 +00:07:16,620 --> 00:07:24,380 +ثانية قال فيها ليس بالضرورة أن يكون اللفظ حاصلا من + +52 +00:07:24,380 --> 00:07:27,060 +العاقدين، من المعير والمستعير + +53 +00:07:29,550 --> 00:07:35,150 +ليس بالضرورة حتى يصح عقد العارية أن يكون اللفظ + +54 +00:07:35,150 --> 00:07:45,470 +حاصلا من المعير والمستعير بل لو حصل من أحدهما وحصل + +55 +00:07:45,470 --> 00:07:55,490 +الفعل من الآخر فهو كاف ومجزء وهذا كلام نفيس لأن + +56 +00:07:55,490 --> 00:07:57,470 +الشافعية يا بناتي + +57 +00:08:00,260 --> 00:08:13,740 +قد كان لهم في هذا الركن فقه متدرج فقه متدرج فبخصوص + +58 +00:08:13,740 --> 00:08:19,780 +عقد البيع و كذلك عقد الإيجار فمثلا عقد البيع عقد + +59 +00:08:19,780 --> 00:08:28,220 +البيع اشترط الشافعيةالأوائل من الشافعية أن لا + +60 +00:08:28,220 --> 00:08:38,620 +ينعقد إلا بصيغة صريحة وصيغة الصريحة عندهم هي التي + +61 +00:08:38,620 --> 00:08:47,580 +ورد ذكرها في أدلة الوحي من الكتاب أو السنة ولذلك + +62 +00:08:47,580 --> 00:08:56,380 +ينبغي أن تكونصيغة البيع مشتقة من ايه؟ من المصدر + +63 +00:08:56,380 --> 00:09:06,360 +البيع فلو قال شخص لآخر وهبتك هذا المتاعة بعشرة + +64 +00:09:06,360 --> 00:09:15,960 +شواكل فقال الآخر قبلت فإن هذا العقد عندهم باطللأنه + +65 +00:09:15,960 --> 00:09:25,560 +صيغة بصياغة غير ظاهرة وغير صريحة صيغة بصياغة الهبأ + +66 +00:09:25,560 --> 00:09:34,580 +لا بصياغة البيع رغم أنه أظهر قرينة يبين فيها أنه + +67 +00:09:34,580 --> 00:09:42,120 +يقصد البيع ولا يقصد الهبأوهي ذكره للثمن فإن الهبة + +68 +00:09:42,120 --> 00:09:53,090 +عقد إرفاق وتيسير يعني يبذل المرء الهبة مجانايرجو + +69 +00:09:53,090 --> 00:09:58,250 +ثوابها وأجرها عند الله تبارك وتعالى فلمّا قال + +70 +00:09:58,250 --> 00:10:04,170 +وهبتك متاعي هذا بعشرة شواكل وقال الآخر قبلت ذكره + +71 +00:10:04,170 --> 00:10:11,810 +الثمن يعني قرينة ظاهرة في أنه يقصدوا البيع ولا + +72 +00:10:11,810 --> 00:10:17,780 +يقصدوا الهبأومع ذلك الشافعية قالوا هذا عقد فاسد + +73 +00:10:17,780 --> 00:10:23,880 +فما دام إيه ما دام أنه يستطيع أن يتلفظ بالهباة فما + +74 +00:10:23,880 --> 00:10:30,540 +الذي يمنعه أن يتلفظ بالبيع فهذا لا يقبله لأنه أقل + +75 +00:10:30,540 --> 00:10:36,280 +ما يقال فيه بأنه متلاعب بأحكام الشرع وهازق بها + +76 +00:10:36,280 --> 00:10:42,610 +واضح الأمر كذلك لو قاللو قال شخص في عقد النكاح + +77 +00:10:42,610 --> 00:10:52,870 +مثلا بعتك ابنتي هذه على مهر قدره 3000 دينار أردني + +78 +00:10:52,870 --> 00:11:01,860 +فقال الآخر قبلتفهذا العقد عندهم باطل لأنه إيه؟ + +79 +00:11:01,860 --> 00:11:10,740 +لأنه صيغة بصياغة كلامية ليس فيها ذكره النكاح أو + +80 +00:11:10,740 --> 00:11:17,180 +الزواج أو الألفاظ التي تداولها الوحي في الكتاب + +81 +00:11:17,180 --> 00:11:22,660 +يتلفظ بالبيع فما الذي يمنعه من أن يتلفظ بالزواج أو + +82 +00:11:22,660 --> 00:11:29,850 +بالنكاح واضح الأمر؟ثم في بداية الأمر أصروا إصرارا + +83 +00:11:29,850 --> 00:11:36,190 +شديدا على أن العقود لابد لها من إيه من اللفظ ولذلك + +84 +00:11:36,190 --> 00:11:42,970 +كانوا يتنكرون لبيع المعطاه لبيع المعطاه كأن يجيء + +85 +00:11:42,970 --> 00:11:49,450 +مثلا الراجل الراغب بالشراء يقول كم ثمن سلعتك يا + +86 +00:11:49,450 --> 00:11:57,660 +فلان؟ فيقول مثلا ثمن سلعتي هذه عشرة شواكلفيكتفي + +87 +00:11:57,660 --> 00:12:04,760 +بهذه الفائدة فيخرج عشرة شواكل لأنه يرغب بيها يخرج + +88 +00:12:04,760 --> 00:12:11,460 +عشرة شواكل فيبذلها دون أن يتكلم ثم الرجل صاحب + +89 +00:12:11,460 --> 00:12:17,700 +السلعة يدفع إليه السلعة المشارة إليها دون أن يتلفظ + +90 +00:12:17,700 --> 00:12:25,320 +فهذا بيع المعاطاة عند الأوائل من الشافعية عقد فاسد + +91 +00:12:26,140 --> 00:12:35,100 +عقد فاسد ثم بعد ذلكبعد ذلك وجدوا أن الناس في + +92 +00:12:35,100 --> 00:12:42,420 +أسواقهم وفي إيه وفي يعني تعاملاتهم قد إيه يعني + +93 +00:12:42,420 --> 00:12:50,440 +استمرؤوا هذا العمل ودأبوا عليه ومضوا عليه فهذا + +94 +00:12:50,440 --> 00:12:57,520 +يعني أنهم إذا أصروا سيكونوا معظم بيع الناسومعظم + +95 +00:12:57,520 --> 00:13:04,060 +إجاراتهم فاسدة فهذا حملهم إلى شيء من التخفيف + +96 +00:13:04,060 --> 00:13:12,760 +فقالوا المعاطات تجوز في المحقرات ولا تجوز في إيه + +97 +00:13:12,760 --> 00:13:19,890 +في النفائس والإيه وإيه ذات القيمة العاليةثم بعد + +98 +00:13:19,890 --> 00:13:26,310 +ذلك وجدوا أنفسهم أنهم سيحكمون على سلوكية الناس في + +99 +00:13:26,310 --> 00:13:32,610 +البيع والإيجار بالخطأ والخطأ يورثهم مالا حراما + +100 +00:13:32,610 --> 00:13:38,590 +وعندئذ يشقموا إلى غير ذلك فتراجع المتأخرون من + +101 +00:13:38,590 --> 00:13:45,290 +الشافعية ليأذنوا ببيع المعاطاة ليأذنوا ببيع + +102 +00:13:45,290 --> 00:13:53,900 +المعاطاةإذا أعود إلى موضوعنا من العاريةالصيغة في + +103 +00:13:53,900 --> 00:13:59,820 +العارية كمالها أن يصدر اللفظ من كلا العاقدين أن + +104 +00:13:59,820 --> 00:14:05,760 +يصدر اللفظ وأن يكون لفظا صريحا من كلا العاقدين من + +105 +00:14:05,760 --> 00:14:12,280 +المعير ومن المستعير لكن الإمام رحمه الله تعالى + +106 +00:14:12,280 --> 00:14:18,300 +الماتن الإمام النووي قال فلو صدر اللفظ من أحدهما + +107 +00:14:21,040 --> 00:14:28,660 +وصدر البذل من الآخر فهذا + +108 +00:14:28,660 --> 00:14:37,700 +كافن بمعنى لو قال صاحب العين أو مالك منفعتها قال + +109 +00:14:37,700 --> 00:14:44,460 +لمن يريد أن يهبهم منافعة العين التي يملك قال يا + +110 +00:14:44,460 --> 00:14:55,210 +هذا أعرتك سيارتي هذهعرضتك سيارتي هذه أو خذ سيارتي + +111 +00:14:55,210 --> 00:15:02,850 +هذه أو اركب سيارتي هذه فالرجل لم يبدي من الكلام + +112 +00:15:02,850 --> 00:15:12,110 +شيئا وانما أخذ المفتاحثم يعني وضع يده على السيارة + +113 +00:15:12,110 --> 00:15:22,030 +أو ركبها فهذا عقد صحيح مجزئ رغم أن اللفظ كان من + +114 +00:15:22,030 --> 00:15:27,170 +أحدهما والفعل + +115 +00:15:27,170 --> 00:15:34,870 +كان من الآخر كذلك لو كان اللفظ من المستعيروالفعل + +116 +00:15:34,870 --> 00:15:41,130 +من المعير كان العقد ايضا صحيحا فلو قال المستعير + +117 +00:15:41,130 --> 00:15:48,110 +لمن يملك العين او يملك منفعتها اعرني سيارتك هذه + +118 +00:15:49,030 --> 00:15:55,290 +فإيه؟ فدفع له المفتاح وأخلى سبيل السيارة لإيه؟ + +119 +00:15:55,290 --> 00:16:04,130 +ليجد .. ليجد يعني أو ليأخذ المستعير يعني فرصته أو + +120 +00:16:04,130 --> 00:16:11,030 +ليأخذها منتفعا بيها فهذا عقد صحيح لو قال إيه؟ لو + +121 +00:16:11,030 --> 00:16:18,160 +قال اركبني سيارتك هذهأعطني سيارتك هذه لأنتفع يعني + +122 +00:16:18,160 --> 00:16:25,200 +بها مدة من الوقت فأعطاه مفتاحها ثم أخلى سبيله + +123 +00:16:25,200 --> 00:16:34,060 +إليها فهذا عقد صحيح يعني نعم أعود إلى عبارة الإمام + +124 +00:16:34,060 --> 00:16:39,800 +الشيربيني في الشرح بيقول ولا يشترط اللفظ من جاب + +125 +00:16:39,800 --> 00:16:48,020 +إنب المعير بخلافه في الوديعةكمان مرة قال الإمام + +126 +00:16:48,020 --> 00:16:54,760 +النووي في المتن و يكفي لفظ أحدهما مع فعل الآخر قال + +127 +00:16:54,760 --> 00:17:01,520 +كما في إباحة الطعامكما في إباحة الطعام نريد أن + +128 +00:17:01,520 --> 00:17:06,820 +نستذكر ما يكون .. ما يكون مننا عندما نقرأ الضيف و + +129 +00:17:06,820 --> 00:17:12,900 +نقدم له الضيافة من الطعام والشراب فإننا .. فإننا + +130 +00:17:12,900 --> 00:17:20,180 +نأتي بالطعام والشراب و نجعله بين يديه و نقول تفضل + +131 +00:17:20,180 --> 00:17:27,720 +يا أخي كُل من طعامنا فهولم .. لا يبدي غالبا شيئا + +132 +00:17:27,720 --> 00:17:31,320 +وإنما يتقدموا إلى الطعام ويبدأوا بالأكل والشرب + +133 +00:17:31,320 --> 00:17:37,960 +أليس كذلك؟ وهذا إيه؟ وهذا مستقيم .. هذا مستقيم وهو + +134 +00:17:37,960 --> 00:17:44,920 +إيه؟ وهو يعني إباحة .. إباحة الطعام من قبل يعني + +135 +00:17:44,920 --> 00:17:51,890 +المالك إلى هذا الضيف واضح الكلام؟بعدها قال و لا + +136 +00:17:51,890 --> 00:17:59,370 +يشترط اللفظ من جانب المعير يعني إذا صدر اللفظ من + +137 +00:17:59,370 --> 00:18:06,170 +جانب المعير و الفعل من جانب المستعير فهذا كافن كما + +138 +00:18:06,170 --> 00:18:10,550 +مثلنا آنفا لكن + +139 +00:18:10,550 --> 00:18:16,450 +المسألة التي يريد أن ينوها إليها و هي مسألة مهمة + +140 +00:18:17,620 --> 00:18:25,140 +يقول ليس شرطا أن يصدر اللفظ من المعير المعير من + +141 +00:18:25,140 --> 00:18:31,380 +هو؟ مالك العين أو مالك المنفع لا يشترط أن يصدر + +142 +00:18:31,380 --> 00:18:37,720 +اللفظ من المعير ليكون الفعل من المستعير، لا، لا + +143 +00:18:37,720 --> 00:18:44,660 +يشترط هذا فلو كان اللفظ من المستعير والفعل من + +144 +00:18:44,660 --> 00:18:52,780 +المعير لأجزاءقال هذا الكلام ليبين الفارقة بين + +145 +00:18:52,780 --> 00:18:59,400 +العارية وبين الوديعة ليبين الفارقة بين الوديعة + +146 +00:18:59,400 --> 00:19:08,140 +وبين أيه وبين العارية فإن الوديعة فإن الوديعةلابد + +147 +00:19:08,140 --> 00:19:15,180 +.. لابد حتى يصح عقدها من أن يصدر اللفظ من المودع + +148 +00:19:15,180 --> 00:19:22,720 +.. من المودع واضح الأمر؟ لأنه ما بيصير .. ما بيصير + +149 +00:19:22,720 --> 00:19:29,580 +المودع عنده ييجي يقول يعني اجعل متاعك هذا أمانة + +150 +00:19:29,580 --> 00:19:37,870 +عندىطبعا أمانة عندي غالبا أنه لا ينتفع غير مأذون + +151 +00:19:37,870 --> 00:19:43,490 +له بالانتفاع لا بإيه يعني لا أن ينتفع من العين + +152 +00:19:43,490 --> 00:19:50,050 +مستهلكا إياها ولا كذلك أن إيه أن يستفيد من فوائدها + +153 +00:19:50,050 --> 00:19:55,530 +ومنافعها هذه أمانة بده يحفظها عنده فقط طبعا احنا + +154 +00:19:56,100 --> 00:20:01,920 +يعني في ميدان تعاملنا ما لم يحصل أن أحدا مثلا + +155 +00:20:01,920 --> 00:20:08,360 +يأتينا فيقول اجعل هذه أمانة عندنا واضح الكلام؟ + +156 +00:20:08,360 --> 00:20:14,020 +ولذلك قالوا في الوديعة لابد أن يصدر اللفظه من + +157 +00:20:14,020 --> 00:20:19,760 +إيمنا المودع حتى تصحى الوديعة + +158 +00:20:21,500 --> 00:20:27,700 +لأنها مقبوظة لغرض المالك، لأنها مقبوظة لغرض المالك + +159 +00:20:27,700 --> 00:20:33,760 +الـA المودع، وغرضه لا يُعلم إلا بلفظ من جانبه، + +160 +00:20:33,760 --> 00:20:41,050 +والعارية بالعكسفإن الغرض يكون عند المستعير + +161 +00:20:41,050 --> 00:20:46,370 +المستعير هو الذي بحاجة إلى منافعها فاكتفي فيها + +162 +00:20:46,370 --> 00:20:53,550 +بلفظ المستعير ولا يكفي الفعل من الطرفين هذه فائدة + +163 +00:20:53,550 --> 00:21:01,200 +مهمة ينبغي يعني بعد أن حدثناأنه إذا أبرم العقد على + +164 +00:21:01,200 --> 00:21:05,800 +أن يكون اللفظ من أحدهما والفعل من الآخر كان عقدا + +165 +00:21:05,800 --> 00:21:13,340 +صحيحا راح يبين لنا فائدة ثالثة أنه لا يصلح أن يكون + +166 +00:21:13,340 --> 00:21:23,290 +العقد مبنيا على المعاطات الصرفةيعني أن لا يتلفظ أو + +167 +00:21:23,290 --> 00:21:28,130 +أن لا يكون لفظ لا من المعير ولا من المستعير إنما + +168 +00:21:28,130 --> 00:21:33,850 +يكون فعل من هذا وفعل من إيه من الآخر فهذا لا + +169 +00:21:33,850 --> 00:21:39,570 +يستقيم ولا يصح واضح الأمر؟ يعني أقل ما يقال في عقد + +170 +00:21:39,570 --> 00:21:46,010 +العالية أن يكون اللفظ من أحدهما والفعل من الآخرأما + +171 +00:21:46,010 --> 00:21:54,810 +أن .. أن يصرفى نظرا عن اللفظ وأن يتداولى العين + +172 +00:21:54,810 --> 00:22:02,250 +المعارة بالفعل هذا يبدل والآخر يقبض فهذا لا يصحه + +173 +00:22:02,250 --> 00:22:09,450 +ثم بعدها قال و لو أضاف شخصا + +174 +00:22:09,450 --> 00:22:20,190 +وفرشا له بساطا بينام فيهوقال قم ونام فيه فقام أو + +175 +00:22:20,190 --> 00:22:29,130 +فرش بساطا في بيت وقال لآخر أسكن فيه تمة العارية + +176 +00:22:29,130 --> 00:22:39,430 +بيان هذا لو نزل عندنا ضيف فبادرنا نحن إلى مفرش أو + +177 +00:22:39,430 --> 00:22:47,030 +بساطفبسطناه وقلنا اجلس يا أخي اجلس تفضل اعبل جلوسي + +178 +00:22:47,030 --> 00:22:53,390 +على هذا البساطة ألم يكن هذا إذا أردنا أن نسميه + +179 +00:22:53,390 --> 00:23:02,040 +أليس التسمية الحقيقية لهذا الفعل أنه عريافإني + +180 +00:23:02,040 --> 00:23:09,040 +أعرته .. أعرته هذا البساطة ليجلس .. ليجلس عليه مدة + +181 +00:23:09,040 --> 00:23:16,980 +.. مدة لبثه ومدة مكوثه .. مكوثه عندنا أليس كذلك؟ + +182 +00:23:16,980 --> 00:23:22,200 +فهذا إيه؟ طبعا أنا قلت .. قلت أو صدر مني اللفظ ثم + +183 +00:23:22,200 --> 00:23:28,840 +هو استجاب وجلس هو استجاب وجلس سؤالي لكن هل يمكن أن + +184 +00:23:28,840 --> 00:23:36,230 +يكون هذا بيعا؟هل يمكن أن يكون إجارة ولا كذلك أيه + +185 +00:23:36,230 --> 00:23:41,870 +ويستبعدوا جدا مادم تسلطه على هذا أن يكون غصبا إذا + +186 +00:23:41,870 --> 00:23:49,010 +الإسم الحقيقي لهذا هو ماذا هو العارية بسط له + +187 +00:23:49,010 --> 00:23:55,310 +الفراش فقلت اجلس يا أخي اجلس تفيّأ ضلال الراحة + +188 +00:23:55,310 --> 00:24:00,870 +عندنا وفي بيتنا المتواضع فامتثل و جلسفهذا عقد + +189 +00:24:00,870 --> 00:24:08,570 +عارية كذلك الصورة الثانية أو فرش بساطة في بيتوقال + +190 +00:24:08,570 --> 00:24:16,070 +لآخر أسكن فيه أسكن في البيت تمت العارية يعني فرشله + +191 +00:24:16,070 --> 00:24:22,890 +في بيته وقال أسكن في بيتنا فإيه فهذا أيضا عارية + +192 +00:24:22,890 --> 00:24:31,810 +ليش طيب احنا تركنا البيع وتركنا الإجارة وتركنا إيه + +193 +00:24:31,810 --> 00:24:35,910 +هبة الأعيان وحملناه على العارية + +194 +00:24:38,420 --> 00:24:44,640 +لأنه يا بنات الطيبات استبعدنا البيع لأنه لم يذكر + +195 +00:24:44,640 --> 00:24:52,280 +فيه عواض واستبعدنا الإجارة للأمر نفسه أليس كذلك؟ + +196 +00:24:54,160 --> 00:25:02,920 +استبعدنا أن يكون هبة عين لأن اللفظ يحمل على أهون + +197 +00:25:02,920 --> 00:25:09,260 +أو على أقل محامله، لا على أكثرها فإحنا ابتداءً لا + +198 +00:25:09,260 --> 00:25:14,620 +نحمله على ماذا؟ لا نحمله على تمليك العين أو على + +199 +00:25:14,620 --> 00:25:19,980 +هبة العين وإنما نحمله على هبة المنفع + +200 +00:25:22,750 --> 00:25:29,650 +ثم قال والقول الثاني الذي هو مقابل الأصح لا يشترط + +201 +00:25:29,650 --> 00:25:32,110 +اللفظ حتى لو رأاه حافيا + +202 +00:25:36,940 --> 00:25:44,060 +فأعطاه نعلًا أو عريًا فالبسه قميصًا أو فرش له + +203 +00:25:44,060 --> 00:25:51,840 +مصلًا أو وسادة أو نحو ذلك كان ذلك عرية يعني في + +204 +00:25:51,840 --> 00:25:57,720 +الأمثل الأخيرة اللي هو تتعلق بالبصاتفرش البساط و + +205 +00:25:57,720 --> 00:26:04,200 +قال نم عليه او اجلس عليه او فرش البيت و قال اسكن + +206 +00:26:04,200 --> 00:26:10,600 +الدار فكان هذا لفظ من المعير و فعل من المستعير + +207 +00:26:10,600 --> 00:26:16,480 +اللفظ او القول الثاني + +208 +00:26:16,480 --> 00:26:23,180 +في مقابل الأصح بيقول لا في مثل هذه الأمورفإن + +209 +00:26:23,180 --> 00:26:30,980 +المعاطات مجزئة فيه فلو أنه ايه فلو أنه يعني سكت عن + +210 +00:26:30,980 --> 00:26:38,280 +الكلام ثم قدم الفعل فبذل المتاع والرجل والرجل + +211 +00:26:38,280 --> 00:26:43,540 +الآخر قد أخذه أو الشخص الآخر كان قد أخذه ففي + +212 +00:26:43,540 --> 00:26:49,780 +الصحيح الذي هو مقابل الأصح هذا جائز فلو مثلا قال + +213 +00:26:50,720 --> 00:26:57,500 +رأاه حافيا فأعطاه نعلا .. أعطاه نعلا ولم يقول ايه + +214 +00:26:57,500 --> 00:27:03,740 +اركبه مثلا او ايه ال .. ال .. البسه لا رأاه حافيا + +215 +00:27:03,740 --> 00:27:12,220 +فأعطاه نعلا و أخذه الآخر قال فهذا عريا او قالأو + +216 +00:27:12,220 --> 00:27:18,680 +رأاه عاريا فأعطاه ثوبا فأخذه و لابسه فهذه أيضا + +217 +00:27:18,680 --> 00:27:26,340 +عارية أو فرشله مصلا يعني سجادة ليصلي عليها أو + +218 +00:27:26,340 --> 00:27:33,660 +أعطاه وسادة ليتكئ عليهاأو نحو ذلك كان ذلك عرية + +219 +00:27:33,660 --> 00:27:38,720 +بناء على أنه لا يشترط فيها اللفظ بخلاف ما لو دخل + +220 +00:27:38,720 --> 00:27:44,800 +فجلس على فراش مبسوط لأنه لم يقصد به انتفاع شخص + +221 +00:27:44,800 --> 00:27:50,520 +بعينه والعرية لابد فيها من تعيين المستعير + +222 +00:27:52,940 --> 00:27:58,400 +بعدها قال ويستثنى من اشتراط اللفظ ما إذا اشترى + +223 +00:27:58,400 --> 00:28:06,620 +شيئا وجعله في ظرف أي في إيناء أو وعاء وأهدى الشيء + +224 +00:28:06,620 --> 00:28:17,200 +لشخص فالظرف معارن في الأصحى صورة جديدة صلينا على + +225 +00:28:17,200 --> 00:28:23,420 +رسول الله عليه الصلاة والسلام الظرف هناربما سرح + +226 +00:28:23,420 --> 00:28:30,820 +الذهن إلى إيه؟ إلى المظاريف أو إلى الظروف الورقية + +227 +00:28:30,820 --> 00:28:40,320 +التي إيه؟ التي توضع بها الأشياء أو الظروف التي من + +228 +00:28:40,320 --> 00:28:46,830 +إيه؟ من ال nylonمن النيلون ليس المراد هذا لأن هذه + +229 +00:28:46,830 --> 00:28:55,170 +من التوافه وليست وليست يعني يعني + +230 +00:28:55,170 --> 00:29:04,580 +ذات قيمةيعني تحملوا الناس على الشح وعلى إيه وعلى + +231 +00:29:04,580 --> 00:29:10,660 +أن يأخذوا عليها عوضا، لا فهذا قد مضى .. مضى عرف + +232 +00:29:10,660 --> 00:29:17,720 +الناس في معاملاتهم أن .. أنهم يضعون الأشياء في مثل + +233 +00:29:17,720 --> 00:29:24,180 +هذه الظروف ال .. الحقيرة يعني ال .. ال .. ال .. + +234 +00:29:24,180 --> 00:29:30,210 +القليلة في ثمنهاالقليلة في ثمنها لكن المسألة هنا + +235 +00:29:30,210 --> 00:29:37,050 +المسألة هنا يراد من الظرف يعني الوعاء الوعاء الذي + +236 +00:29:37,050 --> 00:29:43,690 +أقله أن يكون من الفخار ويمكن أن يكون من المعدن من + +237 +00:29:43,690 --> 00:29:48,290 +أيه؟ من الألمنيوم أو مثلا من النحاس أو من الحديد + +238 +00:29:48,290 --> 00:29:54,430 +أو ما شبه ذلك واضح الأمر؟ يعني له قيمة فلو أنت يا + +239 +00:29:54,430 --> 00:30:04,470 +أختهالو أنت مثلا جعلتي في حلة أو في طنجرة طعام و + +240 +00:30:04,470 --> 00:30:15,430 +بعثتي به إلى جارتك أو إلى قريبة لك فهذا + +241 +00:30:15,430 --> 00:30:27,580 +طبعا و هي قبلته فهذا يعد عريةعفوا العرية لاتصلح أن + +242 +00:30:27,580 --> 00:30:33,600 +تكون في الطعام والشراب فمثالي ليس دقيقا لكن نريد + +243 +00:30:33,600 --> 00:30:39,940 +ايه أن نقول مثلا جعلتي ايه جعلتي كتابا في صندوق + +244 +00:30:41,160 --> 00:30:46,860 +جعلتي كتابا في صندوق او جعلتيه في حقيبتك جعلتيه في + +245 +00:30:46,860 --> 00:30:52,680 +حقيبتك فحتى لا يضله الصغير او كذا بعثتيه ايه الى + +246 +00:30:52,680 --> 00:30:57,300 +جارتك او الى قريبتك مثلا او الى أخت لك في اللاء + +247 +00:30:57,300 --> 00:31:06,300 +فقبلته هذا ايضا عقد عارية لكن برأيك ان هل العارية + +248 +00:31:06,300 --> 00:31:12,810 +تقع على الظرف والمظروفيعني على الكتاب وعلى الحقيبة + +249 +00:31:12,810 --> 00:31:18,850 +أم تقع على الكتاب وحده دون الحقيبة العلماء هنا + +250 +00:31:18,850 --> 00:31:25,690 +قصدوا من هذا المثال أن العارية تقع على مظروف يعني + +251 +00:31:25,690 --> 00:31:34,490 +على الكتاب وليس على الظرف عفوا أن الهيبة تكون على + +252 +00:31:34,490 --> 00:31:40,950 +الكتاب لكن العارية على الظرفعفوا، إذا يعني إيه + +253 +00:31:40,950 --> 00:31:52,230 +بتفهم من بذلتي لها الكتاب؟أن الكتاب هدية عيني لكن + +254 +00:31:52,230 --> 00:32:01,830 +الحقيبة هي العارية هي العارية التي تحفظ عليها ثم + +255 +00:32:01,830 --> 00:32:07,550 +بعد ذلك متى تهيأت لها فرصة أن تردها فعلت إذا مرة + +256 +00:32:07,550 --> 00:32:09,390 +أخرى بيقول + +257 +00:32:13,650 --> 00:32:17,010 +ويستثنى من اشتراط اللفظ ما إذا اشترا شيئا + +258 +00:32:20,320 --> 00:32:25,440 +و جعله في ظرف يعني في وعاء من الفخار أو من المعدن + +259 +00:32:25,440 --> 00:32:35,080 +أو في إناء و أهدأ الشيء لشخص فالظرف ماذا فالظرف + +260 +00:32:35,080 --> 00:32:41,740 +هذا معارن هو العارية في الأصح و لو كانت الهدية مما + +261 +00:32:41,740 --> 00:32:49,320 +يؤكل وجعلها في ظرففهذا إيه؟ فالإيه؟ فال .. ال .. + +262 +00:32:49,320 --> 00:32:56,740 +الطعام هبة و أما الظرف الطنجرة أو إيه؟ أو إناء + +263 +00:32:56,740 --> 00:33:02,780 +الفخار أو إناء المعدن يكون عارية وجبة إيه؟ وجبة + +264 +00:33:02,780 --> 00:33:11,650 +ردها بعد إيه؟بعد .. يعني حين ثم بعد ذلك قال و لا + +265 +00:33:11,650 --> 00:33:17,370 +خفاء في جواز إعارة الأخرسي المفهوم الإشارة + +266 +00:33:18,070 --> 00:33:24,610 +واستعارته بها وبكتابته أيضًا والظاهر جوازها + +267 +00:33:24,610 --> 00:33:31,210 +بالمكاتبة من الناطق كالبيع وأولى بالمراسلة كلام + +268 +00:33:31,210 --> 00:33:39,450 +نفيس بقول صاحبنا أن إشارة الأخرص تنزل منزلة أياء + +269 +00:33:39,450 --> 00:33:45,270 +الكلام فإذا كانت الإشارة مفهمة وأعارة أو استعارة + +270 +00:33:45,270 --> 00:33:52,720 +صح ذلك منهصح ذلك منهم و يصحوا و تصحوا الكتابة + +271 +00:33:52,720 --> 00:33:59,160 +والمراسلة من المتكلمتصحوا الكتابة، لكن هذا إذا كان + +272 +00:33:59,160 --> 00:34:03,140 +.. إيه؟ إذا كان .. يعني إذا كان المعير والمستعير + +273 +00:34:03,140 --> 00:34:09,400 +بعيدين عن بعضهما ويجوز تعليق الإعارة وتأخير القبول + +274 +00:34:09,400 --> 00:34:16,740 +وبيانه أنه لو رهنه أرضا وأذن له في غراسها بعد شهر + +275 +00:34:17,550 --> 00:34:23,550 +رهن له أرضا وقال بعد شهر من الآن يمكنك أن تغرسها + +276 +00:34:23,550 --> 00:34:30,770 +فالشهر الأول تكون أمانة وديعة وإيه وبعد انقضاء + +277 +00:34:30,770 --> 00:34:36,590 +الشهر تنقلب من الوديعة إلى إيش؟ طيب لو كان غرسها + +278 +00:34:37,530 --> 00:34:44,130 +فورا ايه؟ فورا وضع يده عليها خالفة لا تكون وديعة + +279 +00:34:44,130 --> 00:34:52,390 +ويكون المستعير الغارس قد تجرأ و تطاول فإيه؟ افضولي + +280 +00:34:52,390 --> 00:34:58,880 +ولذلكيعني نرجع إلى المعير فإذا قال .. إذا أمره + +281 +00:34:58,880 --> 00:35:04,960 +بالقلع وتسوية الأرض وجب عليه ذلك وإذا يعني .. يعني + +282 +00:35:04,960 --> 00:35:11,220 +أذن له استمر في .. في ذلكثم بعدها قال و تمام + +283 +00:35:11,220 --> 00:35:16,840 +العرية يكون بطلب المستعير و إجابة المعير ثم بإقباض + +284 +00:35:16,840 --> 00:35:22,840 +منه أو إذن بقبضه فتكونوا موافقة للهبة في أنها لا + +285 +00:35:22,840 --> 00:35:29,320 +تتم إلا بقبضومن الفرق بينهما + +286 +00:35:29,320 --> 00:35:36,300 +أن قبض المستعير لا يزول به ملك المعير فجاز أن يأذن + +287 +00:35:36,300 --> 00:35:42,890 +بالتصرف فيه والقبض في الهبة مزيل للملكأي لملك + +288 +00:35:42,890 --> 00:35:48,330 +الواهب فلم تتم إلا بإقباض الواهب هذا الفرق بين + +289 +00:35:48,330 --> 00:35:54,210 +العرية والهبة هذا سنبينه فيما بعد ان شاء الله + +290 +00:35:54,210 --> 00:36:00,630 +تعالى يا بنات الطيبات هذه آخر محاضرة وذلك أن السفر + +291 +00:36:00,630 --> 00:36:05,490 +إلى الحج ان شاء الله تعالى سيكون في صبيحة يوم + +292 +00:36:05,490 --> 00:36:13,270 +الأربعاءالله أمين و لذلك المادة يعني إلى .. إلى ما + +293 +00:36:13,270 --> 00:36:18,110 +وصلنا ستنزل إن شاء الله بالمناسبة أنا توسعته في + +294 +00:36:18,110 --> 00:36:24,230 +الشرح .. توسعته في الشرح فالمطالب .. المطالب فقط + +295 +00:36:24,230 --> 00:36:29,220 +ما تداولناه من الفوائد والمعلوماتالمطالب في + +296 +00:36:29,220 --> 00:36:35,760 +الامتحان ما تداولناه وبينناه من الفوائد والمعلومات + +297 +00:36:35,760 --> 00:36:41,000 +وفقكن الله تعالى لما يحب ويرضاه ونسأل الله تعالى + +298 +00:36:41,000 --> 00:36:47,660 +أن يجمعنا على خير بعد إيه؟ بعد رحلة الحجب ونلقاكن + +299 +00:36:47,660 --> 00:36:53,520 +و أنتوا ترفوننا بثوب السلامة والعافية اللهم آمين + +300 +00:36:56,200 --> 00:37:02,100 +فاستودعوا كنا الله دينكنا وأمانتكنا وخواتيم + +301 +00:37:02,100 --> 00:37:08,000 +أعمالكنا اللهم أمين والحمد لله رب العالمين وصلى + +302 +00:37:08,000 --> 00:37:11,120 +الله وسلم وبارك على محمد +