ShamelaTranslate
بحث
تسجيل الدخول
ShamelaTranslate

© 2026 ShamelaTranslate. مشروع علمي مفتوح الوصول.

حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 7 · صفحة 338فصل

الترجمة · EN

the existence of the condition. If he says: "If so-and-so testifies against me regarding a thousand for you, I will believe him," it is not an acknowledgement, because it is permissible that he might believe a liar. If he says: "If so-and-so testifies to it, he is truthful," it is possible that it is not an acknowledgement because he attached it to a condition, so it resembles the one before it. It is also possible that it is an acknowledgement in the present, because his truthfulness cannot be conceived when he testifies to it unless it was already established in the present, and he has already acknowledged his truthfulness. If he says: "He has a thousand against me if so-and-so testifies to it," it is not an acknowledgement, because it is attached to a condition.

Section: If he says: "I have a thousand against you," and he replies: "I acknowledge," it is not an acknowledgement, because he has promised an acknowledgement in the future. If he says: "I do not deny," it is not an acknowledgement, because acknowledgement does not necessarily follow from the absence of denial, as there is another category between them, which is remaining silent about both. If he says: "I do not deny that you are entitled to it," it is not an acknowledgement for the same reason. If he says: "I am an acknowledger," and adds nothing more, it is possible that he is an acknowledger, because this follows the claim, so it is directed towards it. Likewise, if he says: "I have acknowledged." God Almighty said: "He said: Have you acknowledged and taken upon that My covenant? They said: We have acknowledged" (Qur'an 3:81). They did not say: "We have acknowledged that," nor did they add to it, yet it was an acknowledgement on their part. It is also possible that he is not an acknowledger, because it is possible that he intended something other than that, such as: "I acknowledge the testimony," or "the invalidity of your claim." If he says: "Perhaps" or "maybe," it is not an acknowledgement, because both are for hope. If he says: "I think," "I reckon," or "I estimate," it is not an acknowledgement, because these terms are used for doubt. If he says: "Take it," or "weigh it out," it is not an acknowledgement, because it is possible he means: "Take the answer," or "weigh something else." If he says: "Take it,"

الحواشي

(22) Omitted from: the original, M. (23) Omitted from: A. (24) In the original: "haqqan" (rightfully). (25) In B, M: "fa-yansarif" (it is directed). (26) Surah Al-i-'Imran: 81. (27) In the original, B, M: "ahabbu" (I love/prefer). (28) In M: "muqirran" (an acknowledger).

العربية (المصدر)

وُجُودِ الشَّرْطِ. وإن قال: إن شَهِدَ فُلَانٌ عَلَىَّ لك بِأَلْفٍ صَدَّقْتُه. لم يكُنْ إِقْرَارًا؛ لأنَّه يَجُوزُ أن يُصَدِّقَ الكاذِبَ. وإن قال: إن شَهِدَ بها فُلَانٌ فهو صَادِقٌ. احْتَمَلَ أن لا يكونَ إقْرَارًا؛ لأنَّه عَلَّقَهُ على شَرْطٍ، فأَشْبَهَتِ التي قَبْلَها. واحْتَمَلَ أن يكونَ إقْرَارًا في الحالِ؛ لأنَّه لا (٢٢) يُتَصَوَّرُ صِدْقُه إذا شَهِدَ بها، إلَّا أن تكونَ ثَابِتَةً في الحال، وقد أَقَرَّ بِصِدْقِهِ. وإن قال: له عَلَىَّ ألْفٌ إن شَهِدَ بها فُلَانٌ. لم يكُنْ إقْرَارًا؛ لأنه مُعَلَّقٌ على شَرْطٍ.

فصل: وإن قال: لِى عَلَيْكَ (٢٣) أَلْفٌ. فقال: أنا أُقِرُّ. لم يكُنْ إقْرَارًا؛ لأنَّه وَعَدَ بالإِقْرَارِ في المُسْتَقْبَلِ. وإن قال: لا أُنْكِرُ. لم يكُنْ إقْرارًا؛ لأنَّه لا يَلْزَمُ من عَدَمِ الإِنْكَارِ الإِقْرَارُ، فإنَّ بينهما قِسْمًا آخَرَ، وهو السُّكُوتُ عنهما. وإن قال: لا أُنْكِرُ أن تكونَ مُحِقًّا (٢٤). لم يكُنْ إِقْرَارًا؛ لذلك. وإن قال: أنا مُقِرٌّ. ولم يَزِدْ، احْتَمَلَ أن يكونَ مُقِرًّا؛ لأنَّ ذلك عَقِيبُ الدَّعْوَى، فيَنْصَرِف (٢٥) إليها. وكذلك إن قال: أَقْرَرْتُ. قال اللهُ تعالى: {قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا} (٢٦). ولم يَقُولُوا: أَقْرَرْنَا بذلك. ولا زَادُوا عليه، فكان منهم إِقْرَارًا. واحْتَمَلَ أن لا يكونَ مُقِرًّا؛ لأنَّه يَحْتَمِلُ أن يُرِيدَ غيرَ ذلك، مثل أن يُرِيدَ: أنا مُقِرٌّ بالشَّهَادَةِ، أو ببُطْلَانِ دَعْوَاكَ. وإن قال: لَعَلَّ أو عَسَى. لم يكن مُقِرًّا؛ لأنَّهما لِلتَّرَجِّى. وإن قال: أَظُنُّ أو أحْسَبُ (٢٧) أو أُقَدِّرُ. لم يكُنْ إِقْرَارًا؛ لأنَّ هذه الأَلْفَاظَ تُسْتَعْمَلُ لِلشَّكِّ. وإن قال: خُذْ، أو اتَّزِنْ. لم يكُنْ إقْرارًا (٢٨)؛ لأنَّه يَحْتَمِلُ: خُذِ الجَوَابَ، أو اتَّزِنْ شَيْئًا آخَرَ. وإن قال: خُذْهَا،

الحواشي

(٢٢) سقط من: الأصل، م.(٢٣) سقط من: أ.(٢٤) في الأصل: "حقا".(٢٥) في ب، م: "فيصرف".(٢٦) سورة آل عمران ٨١.(٢٧) في الأصل، ب، م: "أحب".(٢٨) في م: "مقرا".

السابقمجلد 7 · صفحة 338التالي
السابق7·338التالي