‫ﺍ‪‬ﻠﺪ ‪ / 14‬ﺍﻟﻌـــﺪﺩ‪ ،(2021) 01 :‬ﺹ ‪132 -109‬‬ ‫ﳎﻠﺔ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬

‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫‪Virtial currencies - What they are, their consideration and‬‬
‫‪Islamic provision-‬‬

‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﺟﺎﻣﻌﺔ ﻋﺠﻤﺎﻥ )ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ(‪a.aleryani@ajman.ac.ae ،‬‬

‫ﺗﺎﺭﻳﺦ ﺍﻟﻨﺸﺮ‪2021/04/18 :‬‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻘﺒﻮﻝ‪2020/12/21 :‬‬ ‫ﺗﺎﺭﻳﺦ ﺍﻻﺳﺘﻼﻡ‪2020/11/07 :‬‬

‫ﻣﻠﺨﺺ‪:‬‬
‫ﻳﻌﺎﰿ ﺍﻟﺒﺤﺚ ﻧﺎﺯﻟﺔ ﻣﻦ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻫﻲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻭﺍﻟﱵ ﺃﺻﺒﺤﺖ ﺗﺸﻐﻞ ﺍﳌﺆﺳﺴﺎﺕ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻣﻊ ﻣﺎ‬
‫ﻳﺼﺎﺣﺒﻬﺎ ﻣﻦ ﺳﻠﺒﻴﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﺭﻏﻢ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻭﺍﺣﺪﺓ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﺪﺍﻭﻝ ﺍﳌﺎﱄ ﺍﳊﺪﻳﺜﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺩﻭﻝ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﻭﺍﻟﱵ ﺗﺘﻢ ﻣﻦ ﺧﻼﻝ ﺷﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ ﺩﻭﻥ ﺃﻥ ﲣﻀﻊ ﳌﺆﺳﺴﺔ ﺗﻨﻈﻤﻬﺎ ﻭﺗﺸﺮﻑ ﻋﻠﻰ ﺇﺻﺪﺍﺭﻫﺎ‪ ،‬ﻭﻗﺪ ﺃﺛﺎﺭ ﻇﻬﻮﺭﻫﺎ‬
‫ﺟﺪﻟﹰﺎ ﻛﺒﲑ‪‬ﺍ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻓﺠﺎﺀ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻟﻴﺒﲔ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﺗﻜﻴﻴﻔﻬﺎ‪ ،‬ﻭﺣﻜﻤﻬﺎ‬
‫ﺍﻟﻔﻘﻬﻲ‪.‬‬
‫ﻭﺧﻠﺺ ﺍﻟﺒﺤﺚ ﺇﱃ ﺛﻼﺙ ﻧﺘﺎﺋﺞ ﺭﺋﻴﺴﺔ ﻫﻲ‪ :‬ﺃﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻻ ﺗﺘﺤﻘﻖ ﻓﻴﻬﺎ ﻭﻇﺎﺋﻒ ﺍﻟﻨﻘﻮﺩ ﻭﻻ‬
‫ﺷﺮﻭﻃﻬﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﺗ‪‬ﻜﻴ‪‬ﻒ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺳﻠﻌ‪‬ﺎ ﺇﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﻭ ﺃﻥ ﺍﻟﺘﻌﺎﻣﻞ ‪‬ﺎ ﻋﻠﻰ ﺻﻮﺭ‪‬ﺎ ﺍﳊﺎﻟﻴﺔ ﳑﺎ ﻳﺘﻮﻗﹼﻒ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻔﺘﺎﺣﻴﺔ‪ :‬ﺍﻟﺒﺘﻜﻮﻳﻦ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻟﺮﻗﻤﻴﺔ‪ ،‬ﻣﻘﻴﺎﺱ‪ ،‬ﺳﻠﻌﺔ‪ ،‬ﺭﻭﺍﺝ‬
‫‪Abstract:‬‬
‫‪This research addresses one important jurisdictional issue which is the virtual‬‬
‫‪currency that has plagued the financial institutions. Despite the consideration of it‬‬
‫‪as a modern mean of money supplying in many of the countries, it comes with‬‬
‫‪several disadvantages. There is no authority to supervise and regulate the‬‬
‫‪currency-issue and only can be made through internet. It has sparked a‬‬
‫‪considerable controversy among economists, law scholars and sharia scholars.‬‬
‫‪This research covers What they are, their consideration and‬‬ ‫‪Islamic‬‬
‫‪provision.This research has led to three main results which are:The virtual‬‬

‫‪109‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫‪currency does not have the same fundamentals as the real money.It is only‬‬
‫‪adjusted as electronic goods. Its circulation is undecided in Islam with this current‬‬
‫‪condition.‬‬
‫‪Keywords: bitcoin, digital currency, standard, goods, circulation.‬‬
‫‪ -1‬ﻣﻘﺪﻣﺔ‪:‬‬
‫ﻳﺸﻬﺪ ﺍﻟﻌﺎﱂ ﺗﻄﻮﺭ‪‬ﺍ ﻫﺎﺋﻠﹰﺎ ﰲ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﺍﻟﱵ ﺃﺳﻬﻤﺖ ﻭﺑﺸﻜﻞ ﻛﺒﲑ ﰲ ﺇﺻﺪﺍﺭ ﺍﻟﻌﻤﻼﺕ‬
‫ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﳏﻞ ﻧﻘﺎﺵ ﺑﲔ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﲔ ‪ ،‬ﺑﲔ ﻣﺎﻧﻊ ﻭﳎﻮ‪‬ﺯ‬
‫ﻭﻣﺘﻮﻗﻒ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻋﺪﻡ ﺍﻋﺘﺮﺍﻑ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﻭﻝ ﳍﺎ؛ ﺇﻻ ﺃﻥ ﺍﻧﺘﺸﺎﺭﻫﺎ ﺍﻟﻮﺍﺳﻊ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﺎﱂ‬
‫ﺩﻭﻥ ﺿﻮﺍﺑﻂ ﺃﻭ ﻗﻴﻮﺩ ﺷﺮﻋﻴﺔ‪ ،‬ﳛﺘ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎﺀ ﺩﺭﺍﺳﺘﻬﺎ ﺩﺭﺍﺳﺔ ﻣﻌﻤ‪‬ﻘﺔ ﻟﻠﻜﺸﻒ ﻋﻦ ﺗﺄﺻﻴﻠﻬﺎ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﺃﻭﻻﹰ‪ :‬ﺃﳘﻴﺔ ﺍﻟﺒﺤﺚ‬
‫ﺃ‪ -‬ﻳﻌﺪ‪ ‬ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ﻣﻦ ﺍﻟﻨﻮﺍﺯﻝ ﻭﺍﳌﺴﺘﺠﺪﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﲟﻘﺼﺪ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻫﻮ‬
‫ﻣﻘﺼﺪ ﺣﻔﻆ ﺍﳌﺎﻝ‪ ،‬ﻓﺘﺤﺘﺎﺝ ﻫﺬﻩ ﺍﻟﻨﺎﺯﻟﺔ ﺇﱃ ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﻟﺸﺮﻉ ﻓﻴﻬﺎ‪.‬‬
‫ﺏ‪ -‬ﺍﻧﺘﺸﺎﺭ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺍﻧﺘﺸﺎﺭ‪‬ﺍ ﻭﺍﺳﻌ‪‬ﺎ‪ ،‬ﺩﻭﻥ ﺿﻮﺍﺑﻂ ﺷﺮﻋﻴﺔ ﲢﻜﻤﻬﺎ‪ ،‬ﻭﺗﻌﺪﺩ ﺃﻧﻮﺍﻋﻬﺎ ﳑﺎ ﺃﺩﻯ ﺇﱃ‬
‫ﺍﻧﺴﻴﺎﻕ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺘﻌﺎﻣﻞ ‪‬ﺎ‪.‬‬
‫ﺕ‪ -‬ﺇﻣﻜﺎﻧﻴﺔ ﺃﻥ ﲢﻞ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﳏﻞ ﺍﻟﻌﻤﻼﺕ ﺍﻟﻮﺭﻗﻴﺔ ﺗﺒﻌ‪‬ﺎ ﻟﺘﻄﻮﺭ ﺍﻟﺰﻣﻦ‪.‬‬
‫ﺙ‪ -‬ﺍﳊﺎﺟﺔ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﰲ ﳎﺎﻝ ﺍﻟﻔﺘﻮﻯ‪.‬‬
‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﻣﺸﻜﻠﺔ ﺍﻟﺒﺤﺚ‬
‫ﺗﻜﻤﻦ ﻣﺸﻜﻠﺔ ﺍﻟﺒﺤﺚ ﰲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻣﻦ ﺍﳌﺴﺘﺠﺪﺍﺕ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﺗﻜﻴﻴﻒ ﻓﻘﻬﻲ ﻭﺣﻜﻢ‬
‫ﺷﺮﻋﻲ؛ ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻬﺎ ﺗﺒﻌ‪‬ﺎ ﻷﻣﻮﺭ ﻛﺜﲑﺓ ﺗﺘﻌﻠﻖ ﲞﺼﺎﺋﺼﻬﺎ‪ ،‬ﺃﻭ ﻣﺰﺍﻳﺎﻫﺎ ﻭﻋﻴﻮ‪‬ﺎ‪ ،‬ﺃﻭ‬
‫ﻣﺪﻯ ﲢﻘﻖ ﺷﺮﻭﻁ ﻭﻭﻇﺎﺋﻒ ﺍﻟﻨﻘﻮﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﺭﻏﻢ ﺭﻓﺾ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﻌﺎﻣﻞ‬
‫‪‬ﺬﻩ ﺍﻟﻌﻤﻼﺕ ﺇﻻ ﺃﻥ ﻗﺒﻮﻝ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻛﺎﻥ ﻟﻪ ﺩﻭﺭ ﰲ ﺇﺛﺎﺭﺓ ﺍﻟﻨﻘﺎﺵ ﺣﻮﳍﺎ ﺧﺎﺻﺔ ﻣﻊ ﻗﺒﻮﻝ ﺍﻟﺘﺪﺍﻭﻝ ﻣﻦ ﻗ‪‬ﺒﻞ‬
‫ﻛﺜﲑ ﻣﻦ ﻣﺴﻠﻤﻲ ﺍﻟﺪﻭﻝ ﺍﳌﺎﻧﻌﺔ ﳍﺬﻩ ﺍﻟﻌﻤﻼﺕ‪ ،‬ﻭﻛﺎﻥ ﻟﺘﻮﻗﻒ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺩﻭﺭ ﰲ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ‬
‫ﰲ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺭﻏﻢ ﺃﳘﻴﺔ ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳌﻠﺢ‪ ‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺘﺄﺗﻰ ﺑﺪﺭﺍﺳﺎﺕ ﻓﺮﺩﻳﺔ‪ ،‬ﺑﻞ ﻫﻮ ﲝﺎﺟﺔ ﺇﱃ‬
‫ﺭﺃﻱ ﳎﺎﻣﻊ ﻓﻘﻬﻴﺔ ﺗﻀﻢ ﳔﺒﺔ ﻣﻦ ﻋﻘﻮﻝ ﻣﺘﻌﺪﺩﺓ ﰲ ﳎﺎﻻﺕ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‪،‬‬
‫‪110‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﻭﻟﻜﻦ ﺣﺴﺒﻨﺎ ‪‬ﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺑﻌﺾ ﻣﺎ ﻗﺪ ﻳﺴﻬﻢ ﻭﻟﻮ ﲜﺰﺀ ﻳﺴﲑ ﰲ ﺧﺪﻣﺔ ﺩﻳﻨﻨﺎ‪ ،‬ﻭﳎﺘﻤﻌﻨﺎ‪ ،‬ﻭﺇﺯﺍﻟﺔ‬
‫ﺍﻟﻐﻤﻮﺽ ﻭﺍﻹﺷﻜﺎﻻﺕ ﺍﻟﱵ ﲢﺘﻒ ‪‬ﺎ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ‬
‫ﺃ‪ -‬ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪.‬‬
‫ﺏ‪ -‬ﺗﻜﻴﻴﻒ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺗﻜﻴﻴﻔﹰﺎ ﻓﻘﻬﻴ‪‬ﺎ‪ ،‬ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﺭﺍﺑﻌ‪‬ﺎ‪ :‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‬
‫ﺍﺗ‪‬ﺒﻌﺖ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ‪ ‬ﺍﻻﺳﺘﻘﺮﺍﺋﻲ‪ ‬ﺍﳌﻘﺎﺭﻥ‪ ،‬ﻓﺎﻟﻮﺻﻔﻲ‪ ‬ﻣﻦ ﺧﻼﻝ ﻭﺻﻒ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴ‪‬ﺔ‪،‬‬
‫ﻭﺍﻻﺳﺘﻘﺮﺍﺋﻲ‪ ‬ﻣﻦ ﺧﻼﻝ ﲨﻊ ﺟﺰﺋﻴﺎﺕ ﺍﳌﻮﺿﻮﻉ ﺍﻟﱵ ﳍﺎ ﺗﻌﻠﻖ ﺑﻌﻨﻮﺍﻥ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺗﺘﺒﻊ ﺑﻌﺾ ﻣﺎ ﻛﺘﺐ ﺣﻮﻝ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﻭﺍﳌﻘﺎﺭﻥ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﺩﻟﺘﻬﻢ‪ ،‬ﻭﻣﻘﺎﺭﻧﺘﻬﺎ‪،‬‬
‫ﻭﻣﻨﺎﻗﺸﺘﻬﺎ‪ ،‬ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﺧﺎﻣﺴ‪‬ﺎ‪ :‬ﺧﻄﺔ ﺍﻟﺒﺤﺚ‬
‫ﻳﺸﺘﻤﻞ ﺍﻟﺒﺤﺚ ﻋﻠﻰ‪ :‬ﻣﻘﺪﻣﺔ‪ ،‬ﻭﲤﻬﻴﺪ‪ ،‬ﻭﻗﺴﻤﲔ‪ ،‬ﻭﺧﺎﲤﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫ﺍﳌﻘﺪﻣﺔ؛ ﻭﲢﺘﻮﻱ ﻋﻠﻰ ‪ :‬ﺃﳘﻴﺔ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻣﺸﻜﻠﺘﻪ‪ ،‬ﻭﺃﻫﺪﺍﻓﻪ‪ ،‬ﻭﻣﻨﻬﺠﻪ‪ ،‬ﻭﺧﻄﺘﻪ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺗﺎﺭﻳﺦ ﺗﺒﺎﺩﻝ ﺍﳌﺎﻝ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻜﻴﻴﻒ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ‬
‫ﺍﳋﺎﲤﺔ؛ ﻭﺗﺘﻀﻤﻦ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻟﺘﻮﺻﻴﺎﺕ‬
‫‪ .2‬ﺗﺎﺭﻳﺦ ﺗﺒﺎﺩﻝ ﺍﳌﺎﻝ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬
‫‪ 1.2‬ﺗﺎﺭﻳﺦ ﺗﺒﺎﺩﻝ ﺍﳌﺎﻝ ﺑﲔ ﺍﻟﻨﺎﺱ‪:‬‬
‫ﺍﻣﺘﺎﺯ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﲟﺮﻭﻧﺘﻪ ﻭﺳﻌﺘﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻔﻘﻬﻴﺔ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﻭﻣﻦ ﻓﻀﻞ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻥ ﺳﺨ‪‬ﺮ ﳍﻢ ﺳﺒﻞ ﻣﻌﻴﺸﺘﻬﻢ ﻭﺗﻌﺎﻣﻼ‪‬ﻢ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﱵ ﻻ ﺯﺍﻟﺖ ﰲ ﺗﻄﻮﺭ ﻣﺎﺩﺍﻡ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ‬
‫ﻳﺴﻌﻰ ﻹﳚﺎﺩ ﺃﻧﻈﻤﺔ ﺍﺳﺘﺜﻤﺎﺭﻳﺔ ﺳﺮﻳﻌﺔ‪ .‬ﻭﺍﳌﺘﺄﻣﻞ ﰲ ﺣﺎﻝ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﻟﻐﺎﺑﺮﺓ ﳚﺪﻫﺎ ﻗﺪ ﻣﺮ‪‬ﺕ ﰲ ﺗﻌﺎﻣﻼ‪‬ﺎ‬
‫ﺍﳌﺎﻟﻴﺔ ﲟﺮﺍﺣﻞ ﻋﺪﺓ ﺑﻐﻴﺔ ﺗﻮﻓﲑ ﺣﺎﺟﺘﻬﺎ ﻣﻦ ﺍﻟﺴ‪‬ﻠﻊ؛ ﻭﻫﻲ‪:‬‬

‫‪111‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫ﻧﻈﺎﻡ ﺍﳌﻘﺎﻳﻀﺔ‪ :‬ﻭﻫﻲ ﻣﺒﺎﺩﻟﺔ ﺳﻠﻌﺔ ﺑﺴﻠﻌﺔ)‪.(1‬ﻭﻟﻘﺪ ﺃﺩﻯ ﻧﻈﺎﻡ ﺍﳌﻘﺎﻳﻀﺔ ﺩﻭﺭﻩ ﺍﻟﺘﺎﺭﳜﻲ ﺑﻨﺠﺎﺡ ﻋﻨﺪﻣﺎ‬ ‫ﺃ‪-‬‬
‫ﻛﺎﻧﺖ ﺍﻟﺴﻠﻊ ﳏﺪﻭﺩﺓ ﺍﻟﻌﺪﺩ ﻭﺍﻟﻨﻮﻉ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺎﺟﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺳﻬﻠﺔ ﻭﻏﲑ ﻣﻌﻘﺪﺓ‪.‬‬
‫ﺍﻟﻨﻘﻮﺩ ﺍﻟﺴﻠﻌﻴﺔ‪ :‬ﻭﻫﻲ ﺍﻟﺴﻠﻊ ﺍﻟﱵ ﺗﻌﺎﺭﻑ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻭﺳﻴﻄﹰﺎ ﰲ ﻣﺒﺎﺩﻻ‪‬ﻢ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ‬ ‫ﺏ‪-‬‬
‫ﻫﺬﺍ ﺍﻟﻮﺳﻴﻂ ﺑﺎﺧﺘﻼﻑ ﺍﳌﻨﺎﻃﻖ‪ ،‬ﻭﻛﺎﻥ ﻟﻠﺒﻴﺌﺔ ﺃﻛﱪ ﺍﻷﺛﺮ ﰲ ﺗﻌﻴﲔ ﺍﻟﻨﻘﻮﺩ ﺍﻟﺴﻠﻌﻴﺔ‪ ،‬ﻓﺎﻟﺸﻌﻮﺏ ﺍﻟﺴﺎﺣﻠﻴﺔ‬
‫ﺍﲣﺬﺕ ﺍﻷﲰﺎﻙ ﻧﻘﻮﺩ‪‬ﺍ‪ ،‬ﻭﺍﻟﺸﻌﻮﺏ ﺍﻟﺼﺤﺮﺍﻭﻳﺔ ﺍﲣﺬﺕ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﳉﻠﻮﺩ ﻧﻘﻮﺩ‪‬ﺍ)‪.(2‬‬
‫ﺍﻟﻨﻘﻮﺩ ﺍﳌﻌﺪﻧﻴﺔ‪ :‬ﻭﻫﻲ ﻗﻄﻊ ﻣﻦ ﺍﳌﻌﺪﻥ ﺗﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺱ ﻭﺳﻴﻄﹰﺎ ﻟﻠﺘﺒﺎﺩﻝ ﺑﻌﺪ ﻓﺸﻞ ﺍﻟﺘﻌﺎﻣﻞ ﺑﻨﻈﺎﻡ‬ ‫ﺕ‪-‬‬
‫ﺍﳌﻘﺎﻳﻀﺔ ﻧﺘﻴﺠﺔ ﻟﺼﻌﻮﺑﺔ ﲡﺰﺋﺘﻪ ﻭﲪﻠﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﻣﻦ ﺍﻟﻨﺤﺎﺱ ﺃﻭ ﺍﻟﱪﻭﻧﺰ‪ ،‬ﰒ ﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﰲ‬
‫ﺍﻟﺘﻌﺎﻣﻼﺕ ﺫﺍﺕ ﺍﻟﻘﻴﻤﺔ ﺍﳌﺮﺗﻔﻌﺔ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺍﳌﺒﺎﺩﻻﺕ ﻗﻠﻴﻠﺔ ﺍﻟﺜﻤﻦ ﻓﻘﺪ ﺗﻌﺎﻣﻠﻮﺍ ﺑﺎﻟﻔﻠﻮﺱ ﺍﳌﻀﺮﻭﺑﺔ ﻣﻦ ﻏﲑ‬
‫ﺍﻟﻨﻘﺪﻳﻦ؛ ﻛﺎﻟﻨﺤﺎﺱ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﺭﺍﺋﺠﺔ)‪.(3‬‬
‫ﺍﻟﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ‪ :‬ﻭﻫﻲ ﻧﻘﻮﺩ ﻣﻦ ﺍﻟﻮﺭﻕ ﻧﺸﺄﺕ ﺑﻌﺪ ﻋﺪﻡ ﺻﻤﻮﺩ ﺍﻟﻨﻘﻮﺩ ﺍﳌﻌﺪﻧﻴﺔ ﺃﻣﺎﻡ ﻋﺠﻠﺔ ﺍﻟﺘﻄﻮﺭ ﰲ‬ ‫ﺙ‪-‬‬
‫ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ ﰲ ﺇﳒﻠﺘﺮﺍ؛ ﻟﺼﻌﻮﺑﺔ ﻧﻘﻠﻬﺎ‪ ،‬ﻭﺳﻬﻮﻟﺔ ﺳﺮﻗﺘﻬﺎ‪ ،‬ﻭﻗﻠﺔ ﺍﳌﺨﺰﻭﻥ‬
‫ﻣﻨﻬﺎ)‪.(4‬‬
‫ﺍﻟﻨﻘﻮﺩ ﺍﳌﺼﺮﻓﻴﺔ‪ :‬ﻭﻫﻲ ﺃﻭﺭﺍﻕ ﲡﺎﺭﻳﺔ ﺗﺼﺪﺭﻫﺎ ﺍﻟﺒﻨﻮﻙ؛ ﻛﺎﻟﺸﻴﻚ ﻭﺍﻟﻜﻤﺒﻴﺎﻟﺔ‪ ،‬ﻭﺍﻟﺴﻨﺪ ﺍﻹﺫﱐ‪ ،‬ﻭﺃﺻﺒﺢ‬ ‫ﺝ‪-‬‬
‫ﺍﻟﻨﺎﺱ ﻳﺘﻌﺎﻣﻠﻮﻥ ‪‬ﺎ ﺑﺪﻟﹰﺎ ﻣﻦ ﺍﻟﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ‪ ،‬ﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﻧﻘﻮﺩ‪‬ﺍ ﰲ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﳎﺮﺩ ﺃﻣﺮ ﺻﺎﺩﺭ ﻣﻦ‬
‫ﺻﺎﺣﺐ ﺍﻟﻮﺩﻳﻌﺔ ﰲ ﺍﻟﺒﻨﻚ ﳍﺬﺍ ﺍﻟﺒﻨﻚ‪ ،‬ﺃﻥ ﻳﺪﻓﻊ ﺍﳌﺒﻠﻎ ﳊﺎﻣﻞ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﻟﺒﻨﻚ‪ ،‬ﻭﳛﻖ ﻷﻱ ﻓﺮﺩ‬
‫ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﻗﺒﻮﻝ ﻫﺬﻩ ﺍﻷﻭﺭﺍﻕ)‪.(5‬‬

‫)‪ (1‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪1983 ،‬ﻡ‪ ،‬ﺹ ‪.226‬‬
‫)‪ (2‬ﻋﻤﺮ ﻛﺎﻣﻞ‪ ،‬ﺍﻟﻨﻘﻮﺩ ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﻨﻘﺪﻱ ﺍﻟﺪﻭﱄ ﺑﲔ ﺍﻻﻗﺘﺼﺎﺩ ﺍﳌﻌﺎﺻﺮ ﻭﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ ،1‬ﺩﻟﺔ ﺍﻟﱪﻛﺔ‪1999 ،‬ﻡ‪ ،‬ﺹ‪.22‬‬
‫)‪ (3‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳌﻘﺮﻳﺰﻱ‪ ،‬ﺍﻟﻨﻘﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪1298 ،‬ﻡ‪ ،‬ﺹ‪ ، 3‬ﺷﺒﲑ‪ ،‬ﳏﻤﺪ ﻋﺜﻤﺎﻥ‪ ،‬ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﺍﻷﺭﺩﻥ‪2001 ،‬ﻡ‪ ،‬ﺹ‪.176‬‬
‫)‪ (4‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﺳﻠﺴﻠﺔ ﻋﺎﱂ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍ‪‬ﻠﺲ ﺍﻟﻮﻃﲏ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪1983 ،‬ﻡ‪،‬‬
‫ﺹ‪.135‬‬
‫)‪ (5‬ﳏﻤﺪ ﺯﻛﻲ ﺷﺎﻓﻌﻲ‪ ،‬ﻣﻘﺪﻣﺔ ﰲ ﺍﻟﻨﻘﻮﺩ ﻭﺍﻟﺒﻨﻮﻙ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪1983 ،‬ﻡ‪ ،‬ﺹ‪.65‬‬

‫‪112‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﺍﻟﻨﻘﻮﺩ ﺍﻻﻟﻜﺘﺮﻭﻧﻴﺔ‪ :‬ﻭﻫﻲ ﻧﻘﻮﺩ ﻭﺭﻗﻴﺔ ﲢﻤﻠﻬﺎ ﻭﺳﺎﺋﻂ ﺇﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﻭﻝ ﻇﻬﻮﺭ ﳍﺎ ﰲ ﺻﻮﺭﺓ‬ ‫ﺡ‪-‬‬
‫ﺑﻄﺎﻗﺎﺕ ﺍﻻﺋﺘﻤﺎﻥ‪ ،‬ﻭﺑﻄﺎﻗﺎﺕ ﻣﺴﺒﻘﺔ ﺍﻟﺪﻓﻊ‪ ،‬ﻭﺑﻄﺎﻗﺎﺕ ﺍﻟﺼﺮﺍﻑ ﺍﻵﱄ ﺍﻟﱵ ﻳﺼﺪﺭﻫﺎ ﺍﻟﺒﻨﻚ ﺍﶈﻠﻲ ﺑﺎﻟﺘﻌﺎﻭﻥ‬
‫ﻣﻊ ﺷﺮﻛﺎﺕ ﻋﺎﳌﻴﺔ‪ ،‬ﰒ ﺗﻮﺳﻌﺖ ﺍﻟﺸﺮﻛﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﻣﺜﻞ‪" :‬ﻓﻴﺰﺍ"‪ ،‬ﻭ"ﻣﺎﺳﺘﺮﻛﺎﺭﺩ" ﻭ"ﺃﻣﲑﻛﻴﺎﻥ ﺇﻛﺴﱪﺱ"‬
‫ﰲ ﺗﻘﺪﱘ ﺑﻄﺎﻗﺎﺕ ﺍﻻﺋﺘﻤﺎﻥ)‪.(1‬‬
‫ﺥ‪ -‬ﺍﻟﻨﻘﻮﺩ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ :‬ﻭﻫﻲ ﳏﻞ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺳﻴﺄﰐ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﰲ ﺍﻟﻨﻘﻄﺔ ﺍﻵﺗﻴﺔ‪.‬‬
‫‪ 2.2‬ﺣﻘﻴﻘﺔ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪:‬‬
‫‪ 1.2.2‬ﺗﻌﺮﻳﻒ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣ‪‬ﺎ‬
‫ﺃ‪.‬ﺗﻌﺮﻳﻒ ﺍﻟﻌﻤﻼﺕ ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣ‪‬ﺎ‬
‫ﺍﻟﻌ‪‬ﻤ‪‬ﻼﺕ ﻟﻐﺔ‪ :‬ﲨﻊ ﻋ‪‬ﻤ‪‬ﻠﺔ‪ ،‬ﻭﺃﺻﻠﻬﺎ ﻋ‪‬ﻤ‪‬ﻞﹶ‪ ،‬ﻭﺍﻟﻌﲔ ﻭﺍﳌﻴﻢ ﻭﺍﻟﻼﻡ ﺃﺻﻞ ﻭﺍﺣﺪ ﺻﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﻋﺎﻡ ﰲ ﻛﻞ‬
‫ﻓﻌﻞ ﻳ‪‬ﻔﻌﻞ‪ .‬ﻭﺍﻟﻌ‪‬ﻤ‪‬ﻠﹶﺔ‪ :‬ﺃﺟﺮ ﻣﺎ ﻋﻤﻞ‪ .‬ﻭﻧﻘﹾﺪ‪ ‬ﻳﺘﻌﺎﻣ ﹸﻞ ﺑﻪ ﺍﻟﻨﺎﺱ)‪.(2‬‬
‫ﺍﻟﻌ‪‬ﻤ‪‬ﻼﺕ ﺍﺻﻄﻼﺣ‪‬ﺎ‪ :‬ﻫﻲ ﺍﻟﻨﻘﺪ ﻣﻦ ﺍﻟﺬﻫﺐ ﺃﻭ ﺍﻟﻔﻀﺔ ﺃﻭ ﻏﲑﳘﺎ ﳑﺎ ﻳﺘﻌﺎﻣﻞ ﺑﻪ)‪.(3‬‬
‫ﻭﻻ ﳜﺮﺝ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻋﻦ ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﻓﺎﻟﻌﻤﻠﺔ ﻫﻲ ﺍﻟﻨﻘﺪ‪ ،‬ﻭﺍﻟﻨﻘﺪ ﻫﻮ ﺍﻟﻌﻤﻠﺔ‪.‬‬
‫ﺏ‪ .‬ﺗﻌﺮﻳﻒ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣ‪‬ﺎ‬
‫ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻟﻐﺔ‪ :‬ﻣﺼﺪﺭ ﺻﻨﺎﻋﻲ ﻣﻦ ﺍﻓﺘﺮﺍﺽ‪ .‬ﻭﺍﻷﺻﻞ ﻓﹶﺮ‪‬ﺽ‪ ،‬ﻭﺍﻟﻔﺎﺀ ﻭﺍﻟﺮﺍﺀ ﻭﺍﻟﻀﺎﺩ ﺃﺻﻞ ﺻﺤﻴﺢ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺗﺄﺛﲑ ﰲ ﺷﻲﺀ ﻣﻦ ﺣﺰ‪ ‬ﺃﻭ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻔﺮﺽ‪ :‬ﺃﻱ ﺍﻟﺘﻘﺪﻳﺮ)‪.(4‬‬
‫ﺍﻻﻓﺘﺮﺍﺿﻲ ﺍﺻﻄﻼﺣ‪‬ﺎ‪ :‬ﻫﻲ ﻣﺎ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻔﺮﺽ ﺃﻭ ﺍﻟﻨﻈﺮﻳﺔ ﺑﺪﻟﹰﺎ ﻣﻦ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﳋﱪﺓ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻮﺍﻗﻊ‬
‫ﺍﻻﻓﺘﺮﺍﺿﻲ ﻭﻫﻮ ﳏﺎﻛﺎﺓ ﻳﻮﻟﹼﺪﻫﺎ ﺍﳊﺎﺳﻮﺏ ﳌﻨﺎﻇﺮ ﺛﻼﺛﻴﺔ ﺍﻷﺑﻌﺎﺩ ﶈﻴﻂ ﺃﻭ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﲤﻜﻦ ﺍﻟﻨﺎﻇﺮ‬

‫)‪ (1‬ﻃﺎﺭﻕ ﳏﻤﺪ ﲪﺰﺓ‪ ،‬ﺍﻟﻨﻘﻮﺩ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﻛﺈﺣﺪﻯ ﻭﺳﺎﺋﻞ ﺍﻟﺪﻓﻊ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺯﻳﻦ ﺍﳊﻘﻮﻗﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪2011 ،‬ﻡ‪ ،‬ﺹ‪ ،40-39‬ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺍﻵﺛﺎﺭ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﳌﺎﻟﻴﺔ ﻟﻠﻨﻘﻮﺩ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﻣﺆﲤﺮ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺼﺮﻓﻴﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﺑﲔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺩﰊ‪2003 ،‬ﻡ‪،‬‬
‫ﺹ‪.136-134‬‬
‫)‪ (2‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﺝ‪ ،4‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪1979 ،‬ﻡ‪ ،‬ﺹ‪.145‬‬
‫)‪ (3‬ﺳﻌﺪﻱ ﺃﺑﻮ ﺣﺒﻴﺐ‪ ،‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪1988 ،‬ﻡ‪ ،‬ﺹ‪.358‬‬
‫)‪ (4‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺝ‪،4‬ﺹ‪ ،488‬ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺝ‪ ،7‬ﻁ‪1414 ،،3‬ﻩ‪ ،‬ﺹ‪.203‬‬

‫‪113‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻡ ﺟﻬﺎﺯ‪‬ﺍ ﺇﻟﻜﺘﺮﻭﻧﻴ‪‬ﺎ ﺧﺎﺻ‪‬ﺎ ﻣﻦ ﺃﻥ ﻳﺮﺍﻫﺎ ﻋﻠﻰ ﺷﺎﺷﺔ ﻋﺮﺽ ﻭﻳﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﺑﻄﺮﻳﻘﺔ ﺗﺒﺪﻭ‬
‫ﻓﻌﻠﻴﺔ)‪.(1‬‬
‫ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻌﻤﻠﺔ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻫﻲ‪ :‬ﻋﻤﻠﺔ ﺭﻗﻤﻴﺔ‪ ،‬ﺗﻮﺟﺪ ﰲ ﺑﺮﺍﻣﺞ ﺣﺎﺳﻮﺑﻴﺔ‪ ،‬ﻳﺘﻢ ﺗﺪﺍﻭﳍﺎ ﻋﱪ‬
‫ﺍﻹﻧﺘﺮﻧﺖ‪.‬‬
‫‪ 2.2.2‬ﻧﺸﺄﺓ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪:‬‬
‫ﻛﺎﻥ ﺃﻭﻝ ﻇﻬﻮﺭ ﳍﺎ ﰲ ﻋﺎﻡ ‪2007‬ﻡ‪ ،‬ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﻋﻤﻠﺔ ﺍﻟﺒﺘﻜﻮﻳﻦ )‪ ،(Bitcoin‬ﻭﻗﺪ ﻛﺎﻥ ﻇﻬﻮﺭﻫﺎ‬
‫ﻋﻠﻰ ﻳﺪ ﺷﺨﺺ ﳎﻬﻮﻝ ﺍﳍﻮﻳﺔ ﺍﲣﺬ ﺍﲰ‪‬ﺎ ﻣﺴﺘﻌﺎﺭ‪‬ﺍ ﻳﺪﻋﻰ "ﺳﺎﺗﻮﺷﻲ ﻧﺎﻛﺎﻣﻮﺗﻮ"‪ ،‬ﻭﻗﺪ‪‬ﻡ ﻓﻜﺮ‪‬ﺎ ﰲ ﲝﺚ‬
‫ﻧﺸﺮﻩ ﻋﺎﻡ ‪2008‬ﻡ‪ ،‬ﻣﺒﻴﻨ‪‬ﺎ ﺃﻧﻪ ﻳﺆﺳﺲ ﻟﻨﻈﺎﻡ ﻧﻘﺪﻱ ﺟﺪﻳﺪ ﻟﻠﺪﻓﻊ ﺍﻹﻟﻜﺘﺮﻭﱐ‪ ،‬ﻳﻬﺪﻑ ﺑﻪ ﺇﱃ ﺗﻐﻴﲑ‬
‫ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﺗﻘﻮﻡ ﻓﻜﺮﺓ ﻫﺬﻩ ﺍﻟﻌﻤﻠﺔ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻟﺘﻌﺎﻣﻞ ﺍﳌﺒﺎﺷﺮ ﺑﲔ ﺍﳌﺴﺘﺨﺪﻣﲔ‪ ،‬ﺑﻄﺮﻳﻘﺔ ﺍﻟﻨﺪ ﻟﻠﻨﺪ‬
‫)‪ ،(Peer to Peer‬ﻭﻫﻮ ﻣﺼﻄﻠﺢ ﺗﻘﲏ ﻳﻌﲏ ﺍﻟﺘﻌﺎﻣﻞ ﺍﳌﺒﺎﺷﺮ ﺑﲔ ﻃﺮﻓﲔ ﺩﻭﻥ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻄﺮﻑ‬
‫ﻭﺳﻴﻂ؛ ﻛﺎﻟﺒﻨﻮﻙ ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﳌﺎﻟﻴﺔ ﺍﻟﱵ ﺗﺘﻘﺎﺿﻰ ﺭﺳﻮﻣ‪‬ﺎ ﻋﻠﻰ ﲢﻮﻳﻞ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻣﺒﺘﻌﺪﺓ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ‬
‫ﻋﻦ ﻣﺮﻛﺰﻳﺔ ﺍﻟﺒﻨﻮﻙ ﺍﻟﻜﱪﻯ‪ ،‬ﻓﻤﻌﺎﻣﻼ‪‬ﺎ ﳎﻬﻮﻟﺔ ﻻ ﳝﻜﻦ ﻷﻱ ﺟﻬﺔ ﻣﺮﺍﻗﺒﺘﻬﺎ ﺃﻭ ﺍﻻﻃﻼﻉ ﻋﻠﻴﻬﺎ)‪.(2‬‬
‫ﻭﰲ ﻋﺎﻡ ‪2008‬ﻡ ﰎ ﺍﻹﻋﻼﻥ ﻋﻦ ﺍﳌﻮﻗﻊ ﺍﻟﺮﲰﻲ ﳍﺬﻩ ﺍﻟﻌﻤﻠﺔ‪ ،‬ﻭﰲ ﻋﺎﻡ ‪2009‬ﻡ ﺃﻧﺘﺞ ﲬﺴﲔ ﺑﺘﻜﻮﻳﻨ‪‬ﺎ‬
‫ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻳﺴﻤﻰ "ﺍﻟﺘﻌﺪﻳﻦ"‪ ،‬ﻭﰲ ﻋﺎﻡ ‪2010‬ﻡ ﰎ ﺇﻧﺸﺎﺀ ﺃﻭﻝ ﺳﻮﻕ ﺇﻟﻜﺘﺮﻭﱐ ﻟﻌﻤﻠﻴﺔ ﺻﺮﻑ ﺍﻟﺒﺘﻜﻮﻳﻦ‬
‫ﻣﻘﺎﺑﻞ ﺍﻟﻌﻤﻼﺕ ﺍﻟﻌﺎﳌﻴﺔ ﻛﺎﻟﺪﻭﻻﺭ ﻭﻏﲑﻩ‪ ،‬ﰒ ﻛﺎﻧﺖ ﺃﻭﻝ ﻋﻤﻠﻴﺔ ﺷﺮﺍﺀ ﻟﻘﻄﻌﺔ ﺑﻴﺘﺰﺍ ﻣﻘﺎﺑﻞ ﻋﺸﺮﺓ ﺁﻻﻑ‬
‫ﺑﺘﻜﻮﻳﻦ‪ ،‬ﰒ ﺗﺘﺎﻟﺖ ﺑﻌﺪ ﺫﻟﻚ ﻋﻤﻠﻴﺔ ﺍﻟﺸﺮﺍﺀ)‪.(3‬‬
‫‪ 3.2.2‬ﻣﺰﺍﻳﺎ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻭﻋﻴﻮ‪‬ﺎ‪:‬‬
‫ﺃﻭﻟﹰﺎ‪ :‬ﻣﺰﺍﻳﺎ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬

‫)‪ (1‬ﺃﲪﺪ ﳐﺘﺎﺭ ﻋﻤﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﻌﺠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺝ‪ ،1‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪2008 ،‬ﻡ‪ ،‬ﺹ‪.1555‬‬
‫)‪ (2‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺒﺎﺣﻮﺙ‪ ،‬ﺍﻟﻨﻘﻮﺩ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻣﻔﻬﻮﻣﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ ﻭﺁﺛﺎﺭﻫﺎ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪2017 ،‬ﻡ‪ ،‬ﺹ‪.22‬‬
‫)‪ (3‬ﺑﻨﺪﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻴﺤﲕ‪ ،‬ﺍﻟﻌﻤﻼ ﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﰲ ﺍﳌﻴﺰﺍﻥ ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﺸﺎﺭﻗﺔ‪،‬‬
‫‪16‬ﻭ‪17‬ﺇﺑﺮﻳﻞ ‪2019‬ﻡ‪ ،‬ﺹ‪.199‬‬

‫‪114‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﺗﺘﻤﺘﻊ ﺍﻟﻌﻤﻼﺕ ﺍﻟﺮﻗﻤﻴﺔ ﺑﻌﺪﺩ ﻣﻦ ﺍﳌﺰﺍﻳﺎ ﺍﻟﱵ ﲡﻌﻞ ﻣﻨﻬﺎ ﻣﻄﻠﺒ‪‬ﺎ ﻟﺬﻭﻱ ﺍﻟﺘﺪﺍﻭﻝ ﻭﺍﻻﺳﺘﺜﻤﺎﺭ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﺘﻜﻠﻔﺔ ﺍﳌﻨﺨﻔﻀﺔ ﺟﺪ‪‬ﺍ‪ ،‬ﺃﻭ ﺍﳌﻌﺪﻭﻣﺔ ‪‬ﺎﺋﻴ‪‬ﺎ‪ :‬ﺣﻴﺚ ﺗﻜﻮﻥ ﺗﻜﻠﻔﺔ ﻋﻤﻠﻴﺎﺕ ﲢﻮﻳﻞ ﺍﻷﻣﻮﺍﻝ ﻟﻌﻤﻠﺔ ﺭﻗﻤﻴﺔ‬
‫ﺷﻴﺌﹰﺎ ﻻ ﻳﺬﻛﺮ ﻟﺰﻫﺎﺩ‪‬ﺎ‪.‬‬
‫ﺏ‪ -‬ﺍﳔﻔﺎﺽ ﺍﳌﺨﺎﻃﺮ‪ :‬ﻓﻤﻌﺎﻣﻼ‪‬ﺎ ﺁﻣﻨﺔ‪ ،‬ﳑﺎ ﳛﻤﻲ ﺍﻟﺘﺠﺎﺭ ﻣﻦ ﺍﳋﺴﺎﺋﺮ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺍﻻﺣﺘﻴﺎﻝ‪ ،‬ﻭﳝﻜﻨﻬﻢ ﻣﻦ‬
‫ﺍﻟﺘﻮﺳﻊ ﺇﱃ ﺃﺳﻮﺍﻕ ﺟﺪﻳﺪﺓ‪ ،‬ﺣﻴﺚ ﻻ ﺗﺪﻋﻤﻬﻢ ﻓﻴﻬﺎ ﺑﻄﺎﻗﺎﺕ ﺍﻻﺋﺘﻤﺎﻥ‪ ،‬ﺃﻭ ﺣﻴﺚ ﺗﺮﺗﻔﻊ ﻋﻤﻠﻴﺎﺕ ﺍﻻﺣﺘﻴﺎﻝ‬
‫ﺇﱃ ﺣﺪ ﻏﲑ ﻣﺘﻮﻗﻊ‪.‬‬
‫ﺕ‪ -‬ﺍﻷﻣﺎﻥ ﻭﺍﻟﺸﻔﺎﻓﻴﺔ‪ :‬ﺣﻴﺚ ﺇﻥ ﻛﻞ ﻋﻤﻠﻴﺔ ﲢﻔﻆ ﰲ ﻛﺘﻠﺔ‪ ،‬ﻭﺗﻮﺯﻉ ﻋﻠﻰ ﻣﻼﻳﲔ ﺍﳊﻮﺍﺳﻴﺐ ﺣﻮﻝ ﺍﻟﻌﺎﱂ ﳑﺎ‬
‫ﻳﺴﺘﺤﻴﻞ ﺑﻪ ﺍﺧﺘﺮﺍﻕ ﺗﻠﻚ ﺍﻟﻌﻤﻠﻴﺎﺕ‪ ،‬ﻛﻤﺎ ﻳﺴﺘﻄﻴﻊ ﻛﻞ ﺷﺨﺺ ﺃﻥ ﻳﺴﺘﻮﺛﻖ ﻣﻨﻬﺎ ﳊﻈﻴ‪‬ﺎ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻷﻱ‬
‫ﺟﻬﺔ ﺍﻟﺘﻼﻋﺐ ‪‬ﺎ‪ ،‬ﻟﻮﺟﻮﺩ ﻧﻈﺎﻡ ﺗﺸﻔﲑ ﳛﻤﻴﻬﺎ‪.‬‬
‫ﺙ‪ -‬ﺳﻬﻮﻟﺔ ﺍﻟﺪﻓﻊ‪ :‬ﻓﻬﻲ ﺗﺴﻤﺢ ﳌﺴﺘﺨﺪﻣﻴﻬﺎ ﺑﺎﻟﺘﺤﻜﻢ ﰲ ﺃﻣﻮﺍﳍﻢ ﺑﺈﺭﺳﺎﻝ ﻭﺍﺳﺘﻘﺒﺎﻝ ﺃﻱ ﻣﺒﻠﻎ ﳊﻈﻴ‪‬ﺎ)‪.(1‬‬
‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﻋﻴﻮﺏ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬
‫ﻭﺭﻏﻢ ﺍﳌﺰﺍﻳﺎ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻠﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺇﻻ ﺃ‪‬ﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻣﻦ ﺃﳘﻬﺎ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﻘﺮﺻﻨﺔ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﺘﻼﻋﺐ ﰲ ﺣﺴﺎﺑﺎﺕ ﺍﳌﺴﺘﺨﺪﻣﲔ‪ :‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻓﻴﻬﺎ ﺍﺣﺘﻤﺎﻟﻴﺔ‬
‫ﻋﺪﻡ ﺇﲤﺎﻡ ﺍﳌﻌﺎﻣﻠﺔ ﻷﻱ ﺳﺒﺐ ﻛﺎﻥ‪ ،‬ﳑﺎ ﻳﻌﲏ ﺧﺴﺎﺭﺓ ﺍﳌﺘﺪﺍﻭﻝ ﺍﳌﺆﻛﺪﺓ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺳﻨﺪ ﻳﺜﺒﺘﻪ ﻣﻠﻜﻴﺘﻪ‬
‫ﻟﻠﻌﻤﻠﺔ‪.‬‬
‫ﺏ‪ -‬ﺍﻟﺘﻘﻠﺒﺎﺕ ﺍﻟﻜﺒﲑﺓ ﰲ ﻣﺴﺘﻮﻯ ﺍﻷﺳﻌﺎﺭ‪ :‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺪﻓﻊ ﺍﶈﺘﺎﻟﲔ ﺇﱃ ﺗﺮﻭﻳﻊ ﺍﳌﺘﻌﺎﻣﻠﲔ ﻣﻦ ﺧﻼﻝ ﺷﻦ‬
‫ﻫﺠﻮﻡ ﺇﻟﻜﺘﺮﻭﱐ ﻳﺆﺛﺮ ﻋﻠﻰ ﻗﻴﻤﺔ ﺍﻟﻌﻤﻠﺔ ﺳﻠﺒ‪‬ﺎ‪ ،‬ﻓﻴﺸﺘﺮﻭ‪‬ﺎ ﺑﺴﻌﺮ ﻣﻨﺨﻔﺾ‪ ،‬ﻓﺈﺫﺍ ﻋﺎﺩﺕ ﻗﻴﻤﺘﻬﺎ ﺇﱃ ﺍﻻﺭﺗﻔﺎﻉ‬
‫ﻳﻘﻴﻤﻮﻥ ﺑﺒﻴﻌﻬﺎ‪ ،‬ﻓﻴﺘﺴﺒﺒﻮﻥ ﰲ ﺧﺴﺎﺭﺓ ﺍﳌﺘﺪﺍﻭﻝ ﻷﻣﻮﺍﻟﻪ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺣﻖ ﰲ ﺍﻟﺸﻜﻮﻯ ﺃﻭ ﺍﻻﻋﺘﺮﺍﺽ‪.‬‬
‫ﺕ‪ -‬ﺳﺮﻳﺔ ﺍﻟﻌﻤﻠﺔ ﻭﺗﺸﻔﲑﻫﺎ‪ :‬ﻭﻫﺬﺍ ﻣﺎ ﳚﻌﻠﻬﺎ ﳝﻜﻦ ﺃﻥ ﺗﺴﺘﻐﻞ ﰲ ﲢﻮﻳﻞ ﺍﻷﻣﻮﺍﻝ ﰲ ﻋﻤﻠﻴﺎﺕ ﻏﲑ ﻣﺸﺮﻭﻋﺔ؛‬
‫ﻛﺪﻋﻢ ﺍﻹﺭﻫﺎﺏ‪ ،‬ﻭﻏﺴﻴﻞ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﲡﺎﺭﺓ ﺍﳌﺨﺪﺭﺍﺕ ﻭﻏﲑﻫﺎ‪.‬‬

‫)‪ (1‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺒﺎﺣﻮﺙ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ ،33-32‬ﻳﺎﺳﺮ ﺁﻝ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪-‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻔﻘﻬﻴﺔ‪،-‬‬
‫ﻁ‪ ،1‬ﺩﺍﺭ ﺍﳌﻴﻤﺎﻥ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺹ‪.65‬‬

‫‪115‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫ﺙ‪ -‬ﺍﻓﺘﻘﺎﺭﻫﺎ ﻟﻼﻋﺘﺮﺍﻑ ﺍﻟﺮﲰﻲ ﻣﻦ ﺍﳊﻜﻮﻣﺎﺕ ﻭﺍﻟﺒﻨﻮﻙ‪ :‬ﻓﻬﻲ ﻏﲑ ﺗﺎﺑﻌﺔ ﻷﻱ ﺑﻨﻚ ﻣﺮﻛﺰﻱ ﺃﻭ ﺳﻠﻄﺔ ﻧﻘﺪﻳﺔ‪،‬‬
‫ﻓﻬﻲ ﺑﺬﻟﻚ ﺗﻜﻮﻥ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻀﻤﺎﻧﺎﺕ ﻭﺍﻟﺘﻐﻄﻴﺔ ﻭﻫﻮ ﻣﺎ ﻳﻔﻘﺪﻫﺎ ﺍﻟﺜﻘﺔ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﱂ ﲢﺼﻞ ﺗﻠﻚ ﺍﻟﻌﻤﻼﺕ‬
‫ﺇﻻ ﻋﻠﻰ ﺍﻋﺘﺮﺍﻑ ﺟﺰﺋﻲ ﻣﻦ ﻗ‪‬ﺒﻞ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﻟﺒﻌﺾ ﺍﻟﻌﻤﻼﺕ ﻣﺜﻞ ﻓﻨﺰﻭﻳﻼ)‪.(1‬‬
‫‪ .3‬ﺗﻜﻴﻴﻒ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ‬
‫‪ 1.3‬ﺗﻜﻴﻴﻒ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪:‬‬
‫ﻳﻘﺘﻀﻲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﻜﻴﻴﻒ ﺍﻟﻔﻘﻬﻲ ﻟﻠﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺍﺑﺘﺪﺍﺀ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺪﻯ ﲢﻘﻖ ﻭﻇﺎﺋﻒ ﻭﺷﺮﻭﻁ ﺍﻟﻨﻘﻮﺩ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﺭﻏﻢ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﺘﻜﻴﻴﻒ ﺍﻟﻔﻘﻬﻲ ﻟﻠﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻣﺎ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ‪،‬‬
‫ﻭﻣﺎ ﺃﺧﺬ ﺑﻪ ﺍ‪‬ﻤﻊ ﺍﻟﻔﻘﻬﻲ ﺍﻹﺳﻼﻣﻲ ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻫﻮ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻧﻘﺪ‪‬ﺍ ﻗﺎﺋﻤ‪‬ﺎ ﺑﺬﺍﺗﻪ‪ ،‬ﳚﺮﻱ ﻋﻠﻴﻪ ﻣﺎ ﳚﺮﻱ ﻋﻠﻰ‬
‫ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﻳﻌﺪ ﻛﻞ ﻧﻮﻉ ﻣﻨﻬﺎ ﺟﻨﺴ‪‬ﺎ ﻣﺴﺘﻘﻼﹰ‪ ،‬ﻭﺗﺘﻌﺪﺩ ﺃﺟﻨﺎﺳﻪ ﺑﺘﻌﺪﺩ ﺟﻬﺎﺕ ﺇﺻﺪﺍﺭﻩ؛ ﻭﺫﻟﻚ ﻷ‪‬ﺎ ﺗﺆﺩﻱ‬
‫ﻭﻇﺎﺋﻒ ﺍﻟﻨﻘﺪﻳﻦ – ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ – ﰲ ﻛﻮ‪‬ﻤﺎ ﺃﲦﺎﻧ‪‬ﺎ ﻟﻸﺷﻴﺎﺀ ﺍﺻﻄﻼﺣ‪‬ﺎ)‪.(2‬‬
‫‪ 1.1.3‬ﻭﻇﺎﺋﻒ ﺍﻟﻨﻘﻮﺩ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻣﺪﻯ ﲢﻘﻘﻬﺎ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬
‫ﺗﻌﺘﱪ ﺍﻟﻨﻘﻮﺩ ﻗﻮﺓ ﺷﺮﺍﺋﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﺗﻘﻮﻡ ﺑﺪﻭﺭﻫﺎ ﻣﻦ ﺧﻼﻝ ﻭﻇﺎﺋﻔﻬﺎ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﻨﺎﻭﳍﺎ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻴﺎﻧ‪‬ﺎ ﻭﺗﻮﺿﻴﺤ‪‬ﺎ‪،‬‬
‫ﻭﻫﻲ ﻣﺎ ﺩﺭﺝ ﻋﻠﻴﻬﺎ ﻋﻠﻤﺎﺀ ﺍﻻﻗﺘﺼﺎﺩ ﻋﻨﺪ ﺗﻌﺮﻳﻔﻬﻢ ﻟﻠﻨﻘﻮﺩ ﺣﻴﺚ ﻋﺮ‪‬ﻓﻮﻫﺎ ﺑﺄ‪‬ﺎ‪ ":‬ﻣﺎ ﻳﺴﺘﺨﺪﻡ ﻭﺳﻴﻄﹰﺎ ﻟﻠﺘﺒﺎﺩﻝ‪،‬‬
‫ﻭﻣﻘﻴﺎﺳ‪‬ﺎ ﻟﻠﻘﻴﻢ‪ ،‬ﻭﳐﺰﻭﻧ‪‬ﺎ ﻟﻠﺜﺮﻭﺓ‪ ،‬ﻭﻣﻌﻴﺎﺭ‪‬ﺍ ﻟﻠﻤﺪﻓﻮﻋﺎﺕ ﺍﻵﺟﻠﺔ ﻣﻦ ﺍﻟﺪﻳﻮﻥ")‪ .(3‬ﻭﺳﺄﺗﻨﺎﻭﻝ ﻫﺬﻩ ﺍﻟﻮﻇﺎﺋﻒ ﰒ ﺃﻋﺮﺽ‬
‫ﻣﺪﻯ ﲢﻘﻘﻬﺎ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫ﺍﻟﻮﻇﻴﻔﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﻨﻘﻮﺩ ﻭﺳﻴﻂ ﻟﺘﺒﺎﺩﻝ ﺍﻟﺴﻠﻊ ﻭﺍﳋﺪﻣﺎﺕ‬
‫ﻭﻳﻘﺼﺪ ﺑﺬﻟﻚ ‪ :‬ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺒﺎﺩﻝ ﺑﲔ ﺍﻟﺴﻠﻊ ﻭﺍﳋﺪﻣﺎﺕ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻨﻘﻮﺩ؛ ﻓﺎﻟﺸﺨﺺ ﻳﺪﻓﻊ ﺍﻟﻨﻘﻮﺩ ﻣﻘﺎﺑﻞ‬
‫ﻣﺎ ﳛﺘﺎﺟﻪ ﻣﻦ ﺍﻟﺴﻠﻊ ﻭﺍﻟﻨﻘﻮﺩ‪ ،‬ﺃﻭ ﻳﻘﺒﺾ ﺍﻟﻨﻘﻮﺩ ﻣﻘﺎﺑﻞ ﺑﻴﻌﻪ ﻣﺎ ﻻ ﳛﺘﺎﺟﻪ ﻣﻦ ﺍﻟﺴﻠﻊ ﻭﺍﻟﻨﻘﻮﺩ‪ ،‬ﻓﻠﻴﺲ ﺍﻟﻐﺮﺽ ﻣﻦ‬

‫)‪ (1‬ﳏﻤﺪ ﻋﻴﺎﺩﺓ ﺍﻟﻜﺒﻴﺴﻲ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﳌﺸﻔﺮﺓ ﻭﺍﳌﻌﻤﺎﺓ ﻣﺎﻫﻴﺘﻬﺎ ﻭﺿﻮﺍﺑﻂ ﺍﻟﺘﻌﺎﻣﻞ ‪‬ﺎ‪ ،‬ﻣﻨﺘﺪﻯ ﻓﻘﻪ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩﺍﺋﺮﺓ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﺍﻟﻌﻤﻞ ﺍﳋﲑﻱ‪ ،‬ﺩﰊ‪2018 ،‬ﻡ‪ ،‬ﺹ‪ ،608‬ﺍﻟﺒﺎﺣﻮﺙ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ ،33-32‬ﻳﺎﺳﺮ ﺁﻝ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.65‬‬
‫)‪ (2‬ﳎﻠﺔ ﺍ‪‬ﻤﻊ ﺍﻟﻔﻘﻬﻲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،8‬ﺹ‪.334‬‬
‫)‪ (3‬ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﺴﺒﻬﺎﱐ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﻣﺘﻘﺪﻣﺔ ﰲ ﺍﻟﻨﻘﻮﺩ ﻭﺍﻟﺼﲑﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪2012 ،‬ﻡ‪ ،‬ﺹ‪.69‬‬

‫‪116‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﺍﻟﻨﻘﻮﺩ ﻫﻮ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﺜﻤﻦ‪ ،‬ﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻷﻋﻴﺎﻥ‪ ،‬ﻓﻬﻲ ﻣﻮﺿﻮﻋﺔ ﻟﻠﺘﺒﺎﺩﻝ‪ ،‬ﻻ ﻟﻼﲡﺎﺭ ﻭﺍﳌﻀﺎﺭﺑﺔ؛ ﻭﰲ ﻫﺬﺍ‬
‫ﺍﳌﻌﲎ ﺟﺎﺀﺕ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﻣﺎ ﺟﺎﺀ ﰲ ﺭﺩ ﺍﶈﺘﺎﺭ‪ " :‬ﻟ‪‬ﺄﹶﻥﱠ ﺍﻟﺜﱠﻤ‪‬ﻦ‪ ‬ﻏﹶﻴ‪‬ﺮ‪ ‬ﻣ‪‬ﻘﹾﺼ‪‬ﻮﺩ‪ ‬ﺑ‪‬ﻞﹾ ﻭ‪‬ﺳ‪‬ﻴﻠﹶﺔﹲ ﺇﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﻘﹾﺼ‪‬ﻮﺩ‪ ،‬ﺇﺫﹾ ﺍﻟ‪‬ﺎﻧ‪‬ﺘ‪‬ﻔﹶﺎﻉ‪ ‬ﺑﹺﺎﻟﹾﺄﹶﻋ‪‬ﻴ‪‬ﺎﻥ‪ ‬ﻟﹶﺎ ﺑﹺﺎﻟﹾﺄﹶﺛﹾﻤ‪‬ﺎﻥ‪.(1)"‬‬
‫ﻭﻣﺎ ﺟﺎﺀ ﰲ ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ‪" :‬ﺍﻟﻠﱠﺬﹶﻳ‪‬ﻦﹺ ﺍﻟﹾﻤ‪‬ﻘﹾﺼ‪‬ﻮﺩ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ – ﻳﻌﲏ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ‪ -‬ﺃﹶﻭ‪‬ﻟﹰﺎ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﻣ‪‬ﻠﹶﺔﹸ ﻟﹶﺎ ﺍﻟ‪‬ﺎﻧ‪‬ﺘ‪‬ﻔﹶﺎﻉ‪ ،‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻦ‪‬‬
‫ﺍﻟﹾﻌ‪‬ﺮ‪‬ﻭﺽﹺ ﺍﻟﱵ ﺍﻟﹾﻤ‪‬ﻘﹾﺼ‪‬ﻮﺩ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺑﹺﺎﻟﹾﻮ‪‬ﺿ‪‬ﻊﹺ ﺍﻟﹾﺄﹶﻭ‪‬ﻝﹺ ﺧ‪‬ﻠﹶﺎﻑ‪ ‬ﺍﻟﹾﻤ‪‬ﻘﹾﺼ‪‬ﻮﺩ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﺘ‪‬ﺒ‪‬ﺮﹺ ﻭ‪‬ﺍﻟﹾﻔ‪‬ﻀ‪‬ﺔ‪ - ‬ﺃﹶﻋ‪‬ﻨﹺﻲ‪ :‬ﺍﻟ‪‬ﺎﻧ‪‬ﺘ‪‬ﻔﹶﺎﻉ‪ ‬ﺑﹺﻬ‪‬ﺎ ﻟﹶﺎ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﻣ‪‬ﻠﹶﺔﹶ‪،‬‬
‫ﻭ‪‬ﺃﹶﻋ‪‬ﻨﹺﻲ ﺑﹺﺎﻟﹾﻤ‪‬ﻌ‪‬ﺎﻣ‪‬ﻠﹶﺔ‪ :‬ﻛﹶﻮ‪‬ﻧ‪‬ﻬ‪‬ﺎ ﺛﹶﻤ‪‬ﻨ‪‬ﺎ")‪.(2‬‬
‫ﻭﻣﺎ ﺟﺎﺀ ﰲ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪" :‬ﻭ‪‬ﺃﹶﺩ‪‬ﻧ‪‬ﺎﻫ‪‬ﺎ ﺍﻟﺪ‪‬ﺭ‪‬ﺍﻫ‪‬ﻢ ﻭﺍﻟﺪ‪‬ﻧ‪‬ﺎﻧﹺﲑ ﻓﹶﺈﹺﻧ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﺧ‪‬ﺎﺩ‪‬ﻣ‪‬ﺎﻥ‪ ،‬ﻭﻻ ﺧ‪‬ﺎﺩ‪‬ﻡ‪ ‬ﻟﹶﻬ‪‬ﻤ‪‬ﺎ‪ ،‬ﻭ‪‬ﻣ‪‬ﺮ‪‬ﺍﺩ‪‬ﺍﻥ‪‬‬
‫ﻟ‪‬ﻐ‪‬ﲑﹺﻫ‪‬ﻤ‪‬ﺎ")‪.(3‬‬
‫ﻭﻣﺎ ﺟﺎﺀ ﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ":‬ﻭ‪‬ﺍﻟﺪ‪‬ﺭ‪‬ﺍﻫ‪‬ﻢ‪ ‬ﻭ‪‬ﺍﻟﺪ‪‬ﻧ‪‬ﺎﻧﹺﲑ‪ ‬ﻟﹶﺎ ﺗ‪‬ﻘﹾﺼ‪‬ﺪ‪ ‬ﻟ‪‬ﻨ‪‬ﻔﹾﺴِﻬ‪‬ﺎ ﺑ‪‬ﻞﹾ ﻫ‪‬ﻲ‪ ‬ﻭ‪‬ﺳ‪‬ﻴﻠﹶﺔﹲ ﺇﻟﹶﻰ ﺍﻟﺘ‪‬ﻌ‪‬ﺎﻣ‪‬ﻞﹺ ﺑﹺﻬ‪‬ﺎ ﻭ‪‬ﻟ‪‬ﻬ‪‬ﺬﹶﺍ‬
‫ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺃﹶﺛﹾﻤ‪‬ﺎﻧ‪‬ﺎ؛ ﺑﹺﺨ‪‬ﻠﹶﺎﻑ‪ ‬ﺳ‪‬ﺎﺋ‪‬ﺮﹺ ﺍﻟﹾﺄﹶﻣ‪‬ﻮ‪‬ﺍﻝﹺ ﻓﹶﺈﹺﻥﱠ ﺍﻟﹾﻤ‪‬ﻘﹾﺼ‪‬ﻮﺩ‪ ‬ﺍﻟ‪‬ﺎﻧ‪‬ﺘ‪‬ﻔﹶﺎﻉ‪ ‬ﺑﹺﻬ‪‬ﺎ ﻧ‪‬ﻔﹾﺴِﻬ‪‬ﺎ")‪.(4‬‬
‫ﺃﻣﺎ ﻣﺪﻯ ﲢﻘﻖ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ ،‬ﻓﻨﺠﺪ ﺃﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ ﺍﻧﺘﺸﺮﺕ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺩﻭﻝ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻻﻗﺖ ﻗﺒﻮﻟﹰﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻛﺜﲑ ﻣﻦ ﺍﻟﺸﺮﻛﺎﺕ ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻌﲏ‬
‫ﺍﻋﺘﺒﺎﺭﻫﺎ ﻭﺳﻴﻄﹰﺎ ﻟﺘﺒﺎﺩﻝ ﺍﻟﺴﻠﻊ؛ ﻷﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﻲﺀ ﻭﺳﻴﻄﹰﺎ ﻟﺘﺒﺎﺩﻝ ﺍﻟﺴﻠﻊ ﺇﳕﺎ ﻫﻮ ﺧﺎﺿﻊ ﳌﺼﻠﺤﺔ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻟﻮ ﻓﹸﺘﺢ‬
‫ﺍ‪‬ﺎﻝ ﻹﺻﺪﺍﺭ ﺍﻟﻌﻤﻼﺕ ﺩﻭﻥ ﺇﺫﻥ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺇﻣﻜﺎﻧﻴﺔ ﺇﻗﺮﺍﺭ ﺍﻟﺘﻌﺎﻣﻞ ‪‬ﺎ ﻣﻦ ﻗ‪‬ﺒﻞ ﺑﻌﺾ ﺍﻟﺸﺮﻛﺎﺕ‬
‫ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭﻫﺎ ﻓﻴﻤﺎ ﺑﻌﺪ؛ ﻟﺘﻌﺪﺩﺕ ﺍﻟﻌﻤﻼﺕ‪ ،‬ﻭﻋﻤ‪‬ﺖ ﺍﻟﻔﻮﺿﻰ ﻣﻦ ﺧﻼﻝ ﺍﻻﺣﺘﻜﺎﺭﺍﺕ‬
‫ﻭﺍﻟﺘﻐﺮﻳﺮﺍﺕ ﻭﺍﳌﻘﺎﻣﺮﺍﺕ‪ ،‬ﻭﻟﻔﹸﺘﺢ ﺑﺎﺏ ﺷﺮ ﻣﺴﺘﻄﲑ ﻳﺼﻌﺐ ﺳﺪ‪‬ﻩ)‪.(5‬‬
‫ﻭﻋﻠﻴﻪ؛ ﻓﻼ ﺗﻌﺘﱪ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻭﺳﻴﻄﹰﺎ ﻟﺘﺒﺎﺩﻝ ﺍﻟﺴﻠﻊ ﻭﺍﳋﺪﻣﺎﺕ‪.‬‬

‫)‪ (1‬ﳏﻤﺪ ﺃﻣﲔ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ ،‬ﺭﺩ ﺍﶈﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ‪ ،‬ﺝ‪ ،4‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.501‬‬
‫)‪ (2‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺷﺪ‪ ،‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﻭ‪‬ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ‪ ،‬ﺝ‪ ،3‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪2004 ،‬ﻡ‪ ،‬ﺹ‪.151‬‬
‫)‪ (3‬ﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺝ‪ ،3‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺹ‪.235‬‬
‫)‪ (4‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﺳﻢ‪،‬ﺝ‪ ،19‬ﳎﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﳌﺪﻳﻨﺔ‪،‬‬
‫ﺹ‪.252‬‬
‫)‪ (5‬ﺍﻟﻴﺤﲕ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.242‬‬

‫‪117‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻨﻘﻮﺩ ﻣﻘﻴﺎﺱ ﻟﻘﻴﻢ ﺍﻟﺴﻠﻊ ﻭﺍﳋﺪﻣﺎﺕ‬

‫ﺣﻴﺚ ﺗﺴﺘﺨﺪﻡ ﻟﻘﻴﺎﺱ ﻗﻴﻢ ﺍﻟﺴﻠﻊ ﻭﺍﳋﺪﻣﺎﺕ‪ ،‬ﻓﻬﻲ ﻣﻌﻴﺎﺭ ﻣﺸﺘﺮﻙ ﺑﲔ ﺳﻠﻊ ﳐﺘﻠﻔﺔ ﳝﻜﻦ ﻗﻴﺎﺱ ﻗﻴﻤﺘﻬﺎ ﺑﻌﺪﺩ ﻣﻦ‬
‫ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﻨﻘﺪﻳﺔ‪ ،‬ﻓﻬﻲ ﲤﺜﻞ ﺍﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ ﻟﻠﻤﻜﻴﻼﺕ ﻭﺍﳌﻮﺯﻭﻧﺎﺕ‪ ،‬ﻭﻟﻘﺪ ﺟﺎﺀﺕ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺆﻛﺪﺓ ﻫﺬﺍ‬
‫ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫ﺟﺎﺀ ﰲ ﺍﳌﺒﺴﻮﻁ‪ ":‬ﻓﹶﺈﹺﻥﱠ ﺍﻟﺬﱠﻫ‪‬ﺐ‪ ‬ﻭ‪‬ﺍﻟﹾﻔ‪‬ﻀ‪‬ﺔﹶ‪ ،‬ﻭ‪‬ﺇﹺﻥﹾ ﻛﹶﺎﻧ‪‬ﺎ ﺟﹺﻨ‪‬ﺴ‪‬ﻴ‪‬ﻦﹺ ﺻ‪‬ﻮﺭ‪‬ﺓﹰ ﻓﹶﻔ‪‬ﻲ ﻣ‪‬ﻌ‪‬ﻨ‪‬ﻰ ﺍﻟﹾﻤ‪‬ﺎﻟ‪‬ﻴ‪‬ﺔ‪ ‬ﻫ‪‬ﻤ‪‬ﺎ ﺟﹺﻨ‪‬ﺲ‪ ‬ﻭ‪‬ﺍﺣ‪‬ﺪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻣ‪‬ﻌ‪‬ﻨ‪‬ﻰ‬
‫ﺃﹶﻧ‪‬ﻪ‪ ‬ﺗ‪‬ﻘﹶﻮ‪‬ﻡ‪ ‬ﺍﻟﹾﺄﹶﻣ‪‬ﻮ‪‬ﺍﻝﹸ ﺑﹺﻬﹺﻤ‪‬ﺎ‪ ،‬ﻭ‪‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﻟﹶﺎ ﻣ‪‬ﻘﹾﺼ‪‬ﻮﺩ‪ ‬ﻓ‪‬ﻴﻬﹺﻤ‪‬ﺎ ﺳ‪‬ﻮ‪‬ﻯ ﺃﹶﻧ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻗ‪‬ﻴ‪‬ﻢ‪ ‬ﺍﻟﹾﺄﹶﺷ‪‬ﻴ‪‬ﺎﺀِ ﻭ‪‬ﺑﹺﻬﹺﻤ‪‬ﺎ ﺗ‪‬ﻌ‪‬ﺮ‪‬ﻑ‪ ‬ﺧ‪‬ﲑ‪‬ﺓﹸ ﺍﻟﹾﺄﹶﻣ‪‬ﻮ‪‬ﺍﻝﹺ ﻭ‪‬ﻣ‪‬ﻘﹶﺎﺩ‪‬ﻳﺮ‪‬ﻫ‪‬ﺎ ")‪.(1‬‬
‫ﻭﺟﺎﺀ ﰲ ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ‪ " :‬ﻟﹶﻤ‪‬ﺎ ﻋ‪‬ﺴ‪‬ﺮ‪ ‬ﺇﹺﺩ‪‬ﺭ‪‬ﺍﻙ‪ ‬ﺍﻟﺘ‪‬ﺴ‪‬ﺎﻭﹺﻱ ﻓ‪‬ﻲ ﺍﻟﹾﺄﹶﺷ‪‬ﻴ‪‬ﺎﺀِ ﺍﻟﹾﻤ‪‬ﺨ‪‬ﺘ‪‬ﻠ‪‬ﻔﹶﺔ‪ ‬ﺍﻟﺬﱠﻭ‪‬ﺍﺕ‪ ‬ﺟ‪‬ﻌ‪‬ﻞﹶ ﺍﻟﺪ‪‬ﻳﻨ‪‬ﺎﺭ‪ ‬ﻭ‪‬ﺍﻟﺪ‪‬ﺭ‪‬ﻫ‪‬ﻢ‪ ‬ﻟ‪‬ﺘ‪‬ﻘﹾﻮﹺﳝ‪‬ﻬ‪‬ﺎ‬
‫)ﺃﹶﻋ‪‬ﻨﹺﻲ‪ :‬ﺗ‪‬ﻘﹾﺪ‪‬ﻳﺮ‪‬ﻫ‪‬ﺎ(")‪.(2‬‬
‫ﻭﺟﺎﺀ ﰲ ﺍﳌﻬﺬﺏ‪ " :‬ﻭﺗ‪‬ﺼ‪‬ﺢ‪ ‬ﺍﻟﺸ‪‬ﺮﹺﻛﹶﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﺭ‪‬ﺍﻫ‪‬ﻢﹺ ﻭﺍﻟﺪ‪‬ﻧﺎﻧﲑﹺ ﻷﻧ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﺃﺻﻞﹲ ﻟ‪‬ﻜﹸﻞﱢ ﻣﺎ ﻳ‪‬ﺒ‪‬ﺎﻉ‪ ‬ﻭﻳ‪‬ﺒ‪‬ﺘ‪‬ﺎﻉ‪ ،‬ﻭ‪‬ﺑﹺﻬﹺﻤ‪‬ﺎ ﺗ‪‬ﻌ‪‬ﺮ‪‬ﻑ‪ ‬ﻗ‪‬ﻴﻤﺔﹸ‬
‫ﺍﻷﻣ‪‬ﻮ‪‬ﺍﻝﹺ‪ ،‬ﻭﻣ‪‬ﺎ ﻳﺰﻳﺪ‪ ‬ﻓﻴﻬﺎ ﻣﻦ‪ ‬ﺍﻷَﺭ‪‬ﺑ‪‬ﺎﺡﹺ")‪.(3‬‬
‫ﻭﺟﺎﺀ ﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ " :‬ﺍﻟﹾﻤ‪‬ﻘﹾﺼ‪‬ﻮﺩ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﺄﹶﺛﹾﻤ‪‬ﺎﻥ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﻜﹸﻮﻥﹶ ﻣ‪‬ﻌ‪‬ﻴ‪‬ﺎﺭ‪‬ﺍ ﻟ‪‬ﻠﹾﺄﹶﻣ‪‬ﻮ‪‬ﺍﻝﹺ ﻳ‪‬ﺘ‪‬ﻮ‪‬ﺳ‪ ‬ﹸﻞ ﺑﹺﻬ‪‬ﺎ ﺇﻟﹶﻰ ﻣ‪‬ﻌ‪‬ﺮﹺﻓﹶﺔ‪ ‬ﻣ‪‬ﻘﹶﺎﺩ‪‬ﻳﺮﹺ‬
‫ﺍﻟﹾﺄﹶﻣ‪‬ﻮ‪‬ﺍﻝﹺ")‪.(4‬‬
‫ﻭﺣﱴ ﺗﻜﻮﻥ ﺍﻟﻨﻘﻮﺩ ﻣﻘﻴﺎﺳ‪‬ﺎ ﻟﻘﻴﻢ ﺍﻟﺴﻠﻊ ﻭﺍﳋﺪﻣﺎﺕ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺛﺎﺑﺘﺔ؛ ﻷﻥ ﺍﳌﻘﻴﺎﺱ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺛﺎﺑﺘ‪‬ﺎ؛ ﻷﻥ‬
‫ﻋﺪﻡ ﺛﺒﺎﺗﻪ ﻳﺆﺩﻱ ﺇﱃ ﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻓﻼ ﺗﻌﺮﻑ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻗﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺑﺎﻗﻲ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﱵ ﻳﻘﺎﺱ ‪‬ﺎ‬
‫ﺍﻷﻃﻮﺍﻝ ﻭﺍﻷﻭﺯﺍﻥ‪ ،‬ﻭﻏﲑﻫﺎ)‪(5‬؛ ﻷﻥ ﺍﻟﺜﻤﻦ ﻛﻤﺎ ﻗﺎﻝ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﻫﻮ‪ ":‬ﺍﻟﹾﻤ‪‬ﻌ‪‬ﻴ‪‬ﺎﺭ‪ ‬ﺍﻟﱠﺬ‪‬ﻱ ﺑﹺﻪ‪ ‬ﻳ‪‬ﻌ‪‬ﺮ‪‬ﻑ‪‬‬
‫ﺗ‪‬ﻘﹾﻮﹺﱘ‪ ‬ﺍﻟﹾﺄﹶﻣ‪‬ﻮ‪‬ﺍﻝﹺ‪ ،‬ﻓﹶﻴ‪‬ﺠﹺﺐ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹶ ﻣ‪‬ﺤ‪‬ﺪ‪‬ﻭﺩ‪‬ﺍ ﻣ‪‬ﻀ‪‬ﺒ‪‬ﻮﻃﹰﺎ ﻟﹶﺎ ﻳ‪‬ﺮ‪‬ﺗ‪‬ﻔ‪‬ﻊ‪ ‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﻨ‪‬ﺨ‪‬ﻔ‪‬ﺾ‪‬؛ ﺇﺫﹾ ﻟﹶﻮ‪ ‬ﻛﹶﺎﻥﹶ ﺍﻟﺜﱠﻤ‪‬ﻦ‪ ‬ﻳ‪‬ﺮ‪‬ﺗ‪‬ﻔ‪‬ﻊ‪ ‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺨ‪‬ﻔ‪‬ﺾ‪‬‬

‫)‪ (1‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﺍﳌﺒﺴﻮﻁ‪ ،‬ﺝ‪ ،3‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪1993 ،‬ﻡ‪ ،‬ﺹ‪.20‬‬
‫)‪ (2‬ﺍﺑﻦ ﺭﺷﺪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺝ‪ ،3‬ﺹ‪.151‬‬
‫)‪ (3‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﺍﳌﻬﺬﺏ‪ ،‬ﺝ‪ ،2‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺹ‪.156‬‬
‫)‪ (4‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺝ‪ ،29‬ﺹ‪.471‬‬
‫)‪ (5‬ﻣﺮﺍﺩ ﺭﺍﻳﻖ ﻋﻮﺩﺓ‪ ،‬ﻭﻇﺎﺋﻒ ﻭﺷﺮﻭﻁ ﺍﻟﻨﻘﻮﺩ ﻭﻣﺪﻯ ﲢﻘﻘﻬﺎ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﺸﺎﺭﻗﺔ‪،‬‬
‫‪16‬ﻭ‪17‬ﺇﺑﺮﻳﻞ ‪2019‬ﻡ‪،‬ﺹ‪.205‬‬

‫‪118‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﻛﹶﺎﻟﺴ‪‬ﻠﹶﻊﹺ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹸﻦ‪ ‬ﻟﹶﻨ‪‬ﺎ ﺛﹶﻤ‪‬ﻦ‪ ‬ﻧ‪‬ﻌ‪‬ﺘ‪‬ﺒﹺﺮ‪ ‬ﺑﹺﻪ‪ ‬ﺍﻟﹾﻤ‪‬ﺒﹺﻴﻌ‪‬ﺎﺕ‪ ،‬ﺑ‪‬ﻞﹾ ﺍﻟﹾﺠ‪‬ﻤ‪‬ﻴﻊ‪ ‬ﺳ‪‬ﻠﹶﻊ‪ ،‬ﻭ‪‬ﺣ‪‬ﺎﺟ‪‬ﺔﹸ ﺍﻟﻨ‪‬ﺎﺱﹺ ﺇﻟﹶﻰ ﺛﹶﻤ‪‬ﻦﹴ ﻳ‪‬ﻌ‪‬ﺘ‪‬ﺒﹺﺮ‪‬ﻭﻥﹶ ﺑﹺﻪ‪ ‬ﺍﻟﹾﻤ‪‬ﺒﹺﻴﻌ‪‬ﺎﺕ‪‬‬
‫ﺣ‪‬ﺎﺟ‪‬ﺔﹲ ﺿ‪‬ﺮ‪‬ﻭﺭﹺﻳ‪‬ﺔﹲ ﻋ‪‬ﺎﻣ‪‬ﺔﹲ‪ ،‬ﻭ‪‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﻟﹶﺎ ﻳ‪‬ﻤ‪‬ﻜ‪‬ﻦ‪ ‬ﺇﻟﱠﺎ ﺑﹺﺴِﻌ‪‬ﺮﹴ ﺗ‪‬ﻌ‪‬ﺮ‪‬ﻑ‪ ‬ﺑﹺﻪ‪ ‬ﺍﻟﹾﻘ‪‬ﻴﻤ‪‬ﺔﹸ‪ ،‬ﻭ‪‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﻟﹶﺎ ﻳ‪‬ﻜﹸﻮﻥﹸ ﺇﻟﱠﺎ ﺑﹺﺜﹶﻤ‪‬ﻦﹴ ﺗ‪‬ﻘﹶﻮ‪‬ﻡ‪ ‬ﺑﹺﻪ‪ ‬ﺍﻟﹾﺄﹶﺷ‪‬ﻴ‪‬ﺎﺀُ‪،‬‬
‫ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻤ‪‬ﺮ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺣ‪‬ﺎﻟﹶﺔ‪ ‬ﻭ‪‬ﺍﺣ‪‬ﺪ‪‬ﺓ‪ ،‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﻘﹸﻮﻡ‪ ‬ﻫ‪‬ﻮ‪ ‬ﺑﹺﻐ‪‬ﻴ‪‬ﺮﹺﻩ‪‬؛ ﺇﺫﹾ ﻳ‪‬ﺼ‪‬ﲑ‪ ‬ﺳ‪‬ﻠﹾﻌ‪‬ﺔﹰ ﻳ‪‬ﺮ‪‬ﺗ‪‬ﻔ‪‬ﻊ‪ ‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺨ‪‬ﻔ‪‬ﺾ‪ ،‬ﻓﹶﺘ‪‬ﻔﹾﺴ‪‬ﺪ‪ ‬ﻣ‪‬ﻌ‪‬ﺎﻣ‪‬ﻠﹶﺎﺕ‪ ‬ﺍﻟﻨ‪‬ﺎﺱﹺ‪ ،‬ﻭ‪‬ﻳ‪‬ﻘﹶﻊ‪‬‬
‫ﺍﻟﹾﺨ‪‬ﻠﹾﻒ‪ ،‬ﻭ‪‬ﻳ‪‬ﺸ‪‬ﺘ‪‬ﺪ‪ ‬ﺍﻟﻀ‪‬ﺮ‪‬ﺭ‪ ،‬ﻛﹶﻤ‪‬ﺎ ﺭ‪‬ﺃﹶﻳ‪‬ﺖ ﻣ‪‬ﻦ‪ ‬ﻓﹶﺴ‪‬ﺎﺩ‪ ‬ﻣ‪‬ﻌ‪‬ﺎﻣ‪‬ﻠﹶﺎﺗ‪‬ﻬﹺﻢ‪ ‬ﻭ‪‬ﺍﻟﻀ‪‬ﺮ‪‬ﺭ‪ ‬ﺍﻟﻠﱠﺎﺣ‪‬ﻖ‪ ‬ﺑﹺﻬﹺﻢ‪ ‬ﺣ‪‬ﲔ‪ ‬ﺍﹸﺗ‪‬ﺨ‪‬ﺬﹶﺕ‪ ‬ﺍﻟﹾﻔﹸﻠﹸﻮﺱ‪ ‬ﺳ‪‬ﻠﹾﻌ‪‬ﺔﹰ ﺗ‪‬ﻌ‪‬ﺪ‪‬‬
‫ﻟ‪‬ﻠﺮ‪‬ﺑ‪‬ﺢﹺ ﻓﹶﻌ‪‬ﻢ‪ ‬ﺍﻟﻀ‪‬ﺮ‪‬ﺭ‪ ‬ﻭ‪‬ﺣ‪‬ﺼ‪‬ﻞﹶ ﺍﻟﻈﱡﻠﹾﻢ‪ ،‬ﻭ‪‬ﻟﹶﻮ‪ ‬ﺟ‪‬ﻌ‪‬ﻠﹾﺖ ﺛﹶﻤ‪‬ﻨ‪‬ﺎ ﻭ‪‬ﺍﺣ‪‬ﺪ‪‬ﺍ ﻟﹶﺎ ﻳ‪‬ﺰ‪‬ﺩ‪‬ﺍﺩ‪ ‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﻨ‪‬ﻘﹸﺺ‪ ‬ﺑ‪‬ﻞﹾ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺑﹺﻪ‪ ‬ﺍﻟﹾﺄﹶﺷ‪‬ﻴ‪‬ﺎﺀُ ﻭ‪‬ﻟﹶﺎ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﻫ‪‬ﻲ‪‬‬
‫ﺑﹺﻐ‪‬ﻴ‪‬ﺮﹺﻫ‪‬ﺎ ﻟ‪‬ﺼ‪‬ﻠﹾﺢﹺ ﺃﹶﻣ‪‬ﺮﹺ ﺍﻟﻨ‪‬ﺎﺱﹺ")‪.(1‬‬
‫ﺃﻣﺎ ﻣﺪﻯ ﲢﻘﻖ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ ،‬ﻓﻨﺠﺪ ﺃﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻻ ﻳﺘﻢ ﺍﻟﺘﺒﺎﺩﻝ ‪‬ﺎ ﻣﺒﺎﺷﺮﺓ‪،‬‬
‫ﺑﻞ ﻻﺑﺪ ﺃﻥ ﺗﻘﻴ‪‬ﻢ ﺑﻌﻤﻠﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﳛﺪﺙ ﻣﻊ ﺑﻌﺾ ﺍﳌﺘﺎﺟﺮ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﺍﻟﱵ ﲡﻌﻞ ﻣﻦ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬
‫ﻭﺳﻴﻠﺔ ﻟﻠﺪﻓﻊ‪ ،‬ﻛﺄﻥ ﺗﺴﻌﺮ ﻟﻌﺒﺔ ﺑﻘﻴﻤﺔ )‪60‬ﺩﻭﻻﺭ‪‬ﺍ( ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻮﺍﺯﻱ ﻋﺪﺩ‪‬ﺍ ﻣﻌﻴ‪‬ﻨ‪‬ﺎ ﻣﻦ ﻭﺣﺪﺍﺕ ﺍﻟﺒﺘﻜﻮﻳﻦ‬
‫ﻛـ)‪ 0.0057‬ﺑﺘﻜﻮﻳﻨ‪‬ﺎ( ﻓﻌﻨﺪ ﺍﻟﺪﻓﻊ ﻳﺴﺘﻌﺎﺽ ﻋﻦ ﻗﻴﻤﺔ ﺍﻟﺪﻭﻻﺭ ﲟﺎ ﻳﻮﺍﺯﻳﻪ ﻣﻦ ﻭﺣﺪﺍﺕ ﺍﻟﺒﺘﻜﻮﻳﻦ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻗﻴﻤﺔ ﻫﺬﻩ ﺍﻟﻌﻤﻼﺕ ﰲ ﺗﺬﺑﺬﺏ ﻣﺴﺘﻤﺮ ﻭﻛﺒﲑ‪ ،‬ﻭﺗﺘﺄﺛﺮ ﲟﺘﻐﲑﺍﺕ ﺳﻮﻗﻴﺔ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﻟﻌﻤﻼﺕ‬
‫ﺍﻟﻮﺭﻗﻴﺔ ﺃﺳﻌﺎﺭﻫﺎ ﺗﺘﺬﺑﺬﺏ ﰲ ﺍﻟﻐﺎﻟﺐ ﺗﺒﻌ‪‬ﺎ ﻟﺘﺄﺛﺮﻫﺎ ﺑﺎﻗﺘﺼﺎﺩ ﺍﻟﺪﻭﻟﺔ ﺍﺭﺗﻔﺎﻋ‪‬ﺎ ﻭﺍﳔﻔﺎﺿ‪‬ﺎ‪ ،‬ﻭﺗﺬﺑﺬ‪‬ﺎ ﻳﻜﻮﻥ ﺑﺼﻮﺭﺓ‬
‫ﳏﺪﻭﺩﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺬﺑﺬﺏ ﺍﳊﺎﺻﻞ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﳝﻨﻌﻬﺎ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﻴﺎﺳ‪‬ﺎ ﻟﻠﺴﻠﻊ؛ ﻷﻥ ﺍﳌﻘﻴﺎﺱ ﻻﺑﺪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺛﺎﺑﺘ‪‬ﺎ؛ ﻭﻫﺬﺍ ﻳﻀﻌﻒ ﻣﻦ ﻣﻜﺎﻧﺘﻬﺎ ﺍﻟﻨﻘﺪﻳﺔ‪ .‬ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﺗﺬﺑﺬ‪‬ﺎ ﺍﻟﻜﺒﲑ ﻛﺜﺮﺓ ﺍﳌﻀﺎﺭﺑﲔ ﺍﻟﺴﺎﻋﲔ ﺇﱃ ﺍﳊﺼﻮﻝ‬
‫ﻋﻠﻰ ﺭﺑﺢ ﺳﺮﻳﻊ ﻣﻦ ﺗﻮﻗﻌﻬﻢ ﻻﺭﺗﻔﺎﻉ ﻗﻴﻤﺔ ﻫﺬﻩ ﺍﻟﻌﻤﻼﺕ‪ ،‬ﻓﺘﺴﺎﻫﻢ ﻛﺜﺮﺓ ﺍﻟﻄﻠﺐ ﰲ ﺍﺭﺗﻔﺎﻉ ﺍﻷﺳﻌﺎﺭ‪ ،‬ﰒ ﻋﻨﺪ ﺑﻴﻌﻬﻢ‬
‫ﺗﺴﺎﻫﻢ ﻛﺜﺮﺓ ﺍﳌﻌﺮﻭﺽ ﰲ ﺍﳔﻔﺎﺽ ﺍﻷﺳﻌﺎﺭ)‪ .(2‬ﻭﻋﻠﻴﻪ؛ ﻓﻼ ﺗﻌﺘﱪ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻣﻘﻴﺎﺳ‪‬ﺎ ﻟﻠﺴﻠﻊ‬
‫ﻭﺍﳋﺪﻣﺎﺕ‪.‬‬
‫ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻨﻘﻮﺩ ﳐﺰﻭﻥﹲ ﻟﻠﺜﺮﻭﺓ‬

‫)‪ (1‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺝ‪1991 ،2‬ﻡ‪ ،‬ﺹ‪.105‬‬
‫)‪ (2‬ﺍﻟﻜﺒﻴﺴﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.626‬‬

‫‪119‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺃﻧﻪ ﻻ ﳛﺘﻔﻆ ﺑﺎﻟﻨﻘﻮﺩ ﻟﺬﺍ‪‬ﺎ‪ ،‬ﻭﺇﳕﺎ ﺑﻘﺼﺪ ﺇﻧﻔﺎﻗﻬﺎ ﰲ ﻓﺘﺮﺍﺕ ﻻﺣﻘﺔ‪ ،‬ﺷﺮﻳﻄﺔ ﺍﺣﺘﻔﺎﻅ ﺍﻟﻨﻘﻮﺩ ﺑﻘﻴﻤﺘﻬﺎ‬
‫ﺍﻟﻨﺴﺒﻴﺔ ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ)‪.(1‬‬
‫ﺃﻣﺎ ﻣﺪﻯ ﲢﻘﻖ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ ،‬ﻓﺴﺒﻖ ﺃﻥ ﺑﻴﻨﺖ ﺃ‪‬ﺎ ﺗﺘﻌﺮﺽ ﻟﺘﺬﺑﺬﺑﺎﺕ ﻛﺒﲑﺓ ﰲ ﻗﻴﻤﺘﻬﺎ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﺆﺛﺮ ﻋﻠﻰ ﻗﺪﺭ‪‬ﺎ ﺍﻟﺸﺮﺍﺋﻴﺔ؛ ﻓﻬﻲ ﺇﻣﺎ ﺃﻥ ﺗﺆﺩﻱ ﻟﻌﻮﺍﺋﺪ ﻛﺒﲑﺓ ﺃﻭ ﳋﺴﺎﺋﺮ ﻓﺎﺩﺣﺔ ﺑﺴﺒﺒﻬﺎ‪ ،‬ﻓﻼ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ‬
‫ﳐﺰﻭﻧ‪‬ﺎ ﻟﻠﺜﺮﻭﺓ‪.‬‬
‫ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻌﻴﺎﺭ‪ ‬ﻟﻠﻤﺪﻓﻮﻋﺎﺕ ﺍﻵﺟﻠﺔ ﻣﻦ ﺍﻟﺪﻳﻮﻥ‬
‫ﻭﻣﻌﲎ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﻌﺎﺩﺓ ﺟﺎﺭﻳﺔ ﰲ ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﺘﻌﺎﻗﺪﻭﻥ ﰲ ﺍﳊﻘﻮﻕ ﻭﺍﻻﻟﺘﺰﺍﻣﺎﺕ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻵﺟﻠﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻨﻘﻮﺩ‪،‬‬
‫ﻭﻟﻴﺲ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺴﻠﻊ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﺇﳕﺎ ﺗﻨﻬﺾ ﻋﻠﻰ ﺃﺳﺎﺱ ﻗﺒﻮﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﻘﻮﺩ ﻛﻌﻮﺽ ﳌﺎ ﳍﻢ ﰲ ﺫﻣﻢ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺣﻘﻮﻕ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﻫﺬﺍ ﺍﻟﻌﻮﺽ ﻣﺆﺟﻠﹰﺎ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﻟﻨﺎﺱ ﳍﺬﺍ ﺍﻟﻐﺮﺽ ﺇﳕﺎ ﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﻗﺪﺭﺓ ﺍﻟﻨﻘﻮﺩ ﰲ ﺣﻔﻆ ﺣﻘﻮﻗﻬﻢ )ﺧﺰﻥ‬
‫ﺍﻟﻘﻴﻤﺔ(‪ ،‬ﻭﻗﺎﺑﻠﻴﺘﻬﺎ ﻟﻠﺘﺤﻮﻝ ﺇﱃ ﺃﻱ ﺷﻲﺀ ﻳﺮﻏﺒﻮﻧﻪ ﻭﻻ ﻋﻨﺎﺀ )ﺍﻟﺴﻴﻮﻟﺔ ﺍﻟﺘﺎﻣﺔ()‪.(2‬‬
‫ﺃﻣﺎ ﻣﺪﻯ ﲢﻘﻖ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ ،‬ﻓﻼ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻣﻌﻴﺎﺭ‪‬ﺍ ﻟﻠﻤﺪﻓﻮﻋﺎﺕ ﺍﻵﺟﻠﺔ ﻣﻦ ﺍﻟﺪﻳﻮﻥ‬
‫ﻭﺫﻟﻚ ﻻﺭﺗﺒﺎﻁ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﲟﺎ ﺫﻛﺮﺗﻪ ﺳﺎﺑﻘﹰﺎ ﻣﻦ ﻋﺪﻡ ﺍﺳﺘﻘﺮﺍﺭ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻣﻬﻢ ﻟﺘﻜﻮﻥ ﻭﺳﻴﻠﺔ ﺩﻓﻊ ﺁﺟﻠﺔ‪.‬‬
‫‪ 2.1.3‬ﺷﺮﻭﻁ ﺍﻟﻨﻘﻮﺩ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻣﺪﻯ ﲢﻘﻘﻬﺎ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬
‫ﺗﺒﲔ ﻟﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻥ ﺍﻟﻨﻘﻮﺩ ﳍﺎ ﻭﻇﺎﺋﻒ ﺃﺭﺑﻊ ﺣﱴ ﺗﻜﻮﻥ ﺃﲦﺎﻧ‪‬ﺎ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﺘﺤﻘﻖ ﺍﻟﺜﻤﻨﻴﺔ ﺇﻻ ﺑﺘﻮﺍﻓﺮ ﺍﻟﺸﺮﻭﻁ‬
‫ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺮﻭﺍﺝ ﻭﺍﻟﻘﺒﻮﻝ ﺍﻟﻌﺎﻡ‬
‫ﻭﻳﻘﺼﺪ ﺑﺎﻟﺮﻭﺍﺝ ﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺩﻭﺭﺍﻥ ﺍﳌﺎﻝ ﺑﲔ ﺃﻳﺪﻱ ﺃﻛﺜﺮ ﻣﻦ ﳝﻜﻦ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﻮﺟﻪ ﺣﻖ)‪.(3‬‬

‫)‪ (1‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ‪ ،‬ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪2002 ،‬ﻡ‪ ،‬ﺹ‪.152‬‬
‫)‪ (2‬ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﺴﺒﻬﺎﱐ‪ ،‬ﺍﻟﻨﻘﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ‪ ،‬ﳎﻠﺔ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺍ‪‬ﻠﺪ ‪1998 ،10‬ﻡ‪،‬‬
‫ﺹ‪.7‬‬
‫)‪ (3‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺝ‪ ،28‬ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻟﻠﻨﺸﺮ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﺹ‪.85‬‬

‫‪120‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﺟﺎﺀ ﰲ ﺍﳌﺪﻭﻧﺔ‪ ":‬ﻗﹶﺎﻝﹶ ﻟ‪‬ﻲ ﻣ‪‬ﺎﻟ‪‬ﻚ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﻔﹸﻠﹸﻮﺱﹺ‪ :‬ﻟﹶﺎ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﻧ‪‬ﻈ‪‬ﺮ‪‬ﺓﹰ ﺑﹺﺎﻟﺬﱠﻫ‪‬ﺐﹺ ﻭ‪‬ﻟﹶﺎ ﺑﹺﺎﻟﹾﻮ‪‬ﺭﹺﻕﹺ‪ ،‬ﻭ‪‬ﻟﹶﻮ‪ ‬ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺃﹶﺟ‪‬ﺎﺯ‪‬ﻭﺍ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪‬‬
‫ﺍﻟﹾﺠ‪‬ﻠﹸﻮﺩ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻜﹸﻮﻥﹶ ﻟﹶﻬ‪‬ﺎ ﺳ‪‬ﻜﱠﺔﹲ ﻭ‪‬ﻋ‪‬ﻴ‪‬ﻦ‪ ‬ﻟﹶﻜﹶﺮﹺﻫ‪‬ﺘ‪‬ﻬ‪‬ﺎ ﺃﹶﻥﹾ ﺗ‪‬ﺒ‪‬ﺎﻉ‪ ‬ﺑﹺﺎﻟﺬﱠﻫ‪‬ﺐﹺ ﻭ‪‬ﺍﻟﹾﻮ‪‬ﺭﹺﻕﹺ ﻧ‪‬ﻈ‪‬ﺮ‪‬ﺓﹰ")‪.(1‬‬
‫ﻭﻫﻮ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﻧﺴﻤﻴﻪ ﺍﻟﻴﻮﻡ )ﺍﺻﻄﻼﺡ ﺍﻟﻨﺎﺱ(‪ ،‬ﻓﺈﺫﺍ ﺭﺍﺝ ﺍﻟﻨﻘﺪ )ﻏﲑ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ(‪ ،‬ﻭﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻋ‪‬ﺪ‪ ‬ﻧﻘﺪ‪‬ﺍ ﺷﺮﻋ‪‬ﺎ)‪.(2‬‬
‫ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻌﻴﺎﺭ ﺍﻟﻨﻘﺪﻳﺔ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻨﺎﺱ ﻭﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺩﺍﺓ ﻟﻠﺘﺒﺎﺩﻝ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﻗﻴﻢ‬
‫ﺍﻷﺷﻴﺎﺀ ﻭﻟﻴﺲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻓﻘﻂ؛ ﺣﱴ ﻟﻮ ﺃﺻﺒﺤﺖ ﺍﳉﻠﻮﺩ ﻧﻘﺪ‪‬ﺍ ﺗﺴﺘﺨﺪﻡ ﰲ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﳉﺎﺯ ﺫﻟﻚ‪ ،‬ﻭﳉﺮﺕ‬
‫ﻋﻠﻴﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻟﺘﺒﺎﺩﻻﺕ ﺍﳌﺎﻟﻴﺔ ﻣﻦ ﺣﺮﻣﺔ ﺗﺒﺎﺩﻝ ﺍﳌﺎﻝ ﺑﺎﳌﺎﻝ ﻧﺴﻴﺌﺔ)‪.(3‬‬
‫ﺟﺎﺀ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﱪﻯ‪ " :‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﺛﹶﻢ‪ ‬ﻟﹶﻮ‪ ‬ﺭ‪‬ﺍﺟ‪‬ﺖ‪ ‬ﺍﻟﹾﻔﹸﻠﹸﻮﺱ‪ ‬ﺭ‪‬ﻭ‪‬ﺍﺝ‪ ‬ﺍﻟﻨ‪‬ﻘﹸﻮﺩ‪ ‬ﺛﹶﺒ‪‬ﺖ‪ ‬ﻟﹶﻬ‪‬ﺎ ﺃﹶﺣ‪‬ﻜﹶﺎﻣ‪‬ﻬ‪‬ﺎ")‪.(4‬‬
‫ﺃﻣﺎ ﻣﺪﻯ ﲢﻘﻖ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ ،‬ﻓﻨﻼﺣﻆ ﺃﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻻ ﻳﺰﺍﻝ ﺍﻟﺘﻌﺎﻣﻞ ‪‬ﺎ ﳏﺪﻭﺩ‪‬ﺍ‬
‫ﺟﺪ‪‬ﺍ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﳍﺎ ﺭﻭﺍﺝ ﻛﺒﺎﻗﻲ ﺍﻟﻌﻤﻼﺕ ﺍﻟﻮﺭﻗﻴﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﱂ ﻳﺴﺘﻘﺮ ﺍﻟﻌﺮﻑ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻧﻘﻮﺩ‪‬ﺍ؛ ﻷﻥ ﺍﻟﻨﺎﺱ‬
‫ﻗﺪ ﻃﹸﺒﻌﻮﺍ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﻌﺎﻣﻞ ﺇﻻ ﲟﺎ ﺗﻘﻮﻡ ﺍﻟﺪﻭﻟﺔ ﺑﺈﺻﺪﺍﺭﻩ‪ ،‬ﺧﺎﺻﺔ ﺃﻥ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺗﻌﺘﱪ ﺍﻟﺘﻌﺎﻣﻞ ‪‬ﺎ ﳐﺎﻟﻔﺔ ﻗﺎﻧﻮﻧﻴﺔ‪،‬‬
‫ﻭﺗﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻋﻘﻮﺑﺔ‪ ،‬ﺭﻏﻢ ﲰﺎﺡ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺑﺎﻟﺘﻌﺎﻣﻞ ‪‬ﺎ ﺩﻭﻥ ﺍﻋﺘﺮﺍﻑ ﺭﲰﻲ‪ ،‬ﻭﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻌﺮﻑ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻄﹼﺮﺩ‪‬ﺍ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﻣﻮﺍﻗﻒ ﺍﻟﺪﻭﻝ ﻣﻨﻬﺎ ﺑﲔ ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﺮﻓﺾ ﻳﻌﲏ ﻋﺪﻡ ﺍﻃﺮﺍﺩ ﺍﻟﻌﺮﻑ؛ ﻟﺬﺍ ﻓﺈﻥ ﺷﺮﻁ ﺍﻟﺮﻭﺍﺝ‬
‫ﻭﺍﻟﻘﺒﻮﻝ ﺍﻟﻌﺎﻡ ﻓﻴﻬﺎ ﻏﲑ ﻣﺘﺤﻘﻖ‪.‬‬
‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺜﺒﺎﺕ ﺍﻟﻨﺴﱯ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﰲ ﺍﻟﻘﻴﻤﺔ‬
‫ﻭﻫﻮ ﻣﻬﻢ ﺣﱴ ﻻ ﺗﻔﻘﺪ ﺍﻟﻨﻘﻮﺩ ﻭﻇﺎﺋﻔﻬﺎ ﺍﻵﻧﻔﺔ ﺍﻟﺬﻛﺮ‪ ،‬ﻓﺎﻟﺘﺬﺑﺬﺏ ﺍﳌﺴﺘﻤﺮ ﰲ ﻗﻴﻤﺔ ﺍﻟﻨﻘﻮﺩ ﳚﻌﻠﻬﺎ ﻏﲑ ﻣﻮﺛﻮﻕ ‪‬ﺎ؛ ﳑﺎ‬
‫ﻳﺆﺛﺮ ﻋﻠﻰ ﻗﻴﻤﺘﻬﺎ ﺍﻟﺸﺮﺍﺋﻴﺔ ﻛﻤﺎ ﺑﻴﻨﺖ ﺫﻟﻚ ﰲ ﻭﻇﺎﺋﻒ ﺍﻟﻨﻘﻮﺩ‪.‬‬

‫)‪ (1‬ﺳﺤﻨﻮﻥ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﳌﺪﻭﻧﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪1994 ،‬ﻡ‪ ،‬ﺝ‪ ،3‬ﺹ‪.5‬‬
‫)‪ (2‬ﺳﺘﺮ ﺍﳉﻌﻴﺪ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻷﻭﺭﺍﻕ ﺍﻟﻨﻘﺪﻳﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪1993 ،‬ﻡ‪ ،‬ﺹ‪.48‬‬
‫)‪ (3‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﻋﺒﺎﺱ ﺍﳉﻤﻴﻠﻲ‪ ،‬ﺇﺻﺪﺍﺭ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺑﲔ ﺿﻮﺍﺑﻂ ﺍﻟﺸﺮﻉ ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻌﺼﺮ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﰲ ﺍﳌﻴﺰﺍﻥ‪،‬‬
‫ﺟﺎﻣﻌﺔ ﺍﻟﺸﺎﺭﻗﺔ‪16 ،‬ﻭ‪17‬ﺇﺑﺮﻳﻞ ‪2019‬ﻡ ﺹ‪.199‬‬
‫)‪ (4‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺠﺮ‪ ،‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺝ‪ ،2‬ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ‪.182‬‬

‫‪121‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫ﺃﻣﺎ ﻣﺪﻯ ﲢﻘﻖ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ ،‬ﻓﺴﺒﻖ ﺃﻥ ﺫﻛﺮﺕ ﺃ‪‬ﺎ ﺗﺘﻌﺮﺽ ﻟﺘﺬﺑﺬﺏ ﻗﻮﻱ ﳑﺎ ﻳﺼﻌﺐ‬
‫ﺍﻋﺘﻤﺎﺩﻫﺎ ﻛﻌﻤﻠﺔ‪.‬‬
‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺻﺪﻭﺭﻫﺎ ﻣﻦ ﻗ‪‬ﺒﻞ ﺍﻟﺪﻭﻟﺔ‬
‫ﻭﺇﺻﺪﺍﺭ ﺍﻟﻨﻘﻮﺩ ﰲ ﺍﻹﺳﻼﻡ ﻭﻇﻴﻔﺔ ﺳﻴﺎﺩﻳﺔ ﺗﺘﺒﻨﺎﻫﺎ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻫﻲ ﻣﻘﻴﺪﺓ ﺑﻀﻮﺍﺑﻂ ﺷﺮﻋﻴﺔ‪ ،‬ﻣﻦ ﺃﳘﻬﺎ‪:‬‬
‫ﺍﻟﻀﺎﺑﻂ ﺍﻷﻭﻝ‪ :‬ﺗﻮﺣﻴﺪ ﺟﻬﺔ ﺍﻹﺻﺪﺍﺭ ﺍﻟﻨﻘﺪﻱ ﻭﺇﻧﺎﻃﺔ ﻣﺴﺆﻭﻟﻴﺘﻪ ﺑﺎﻟﺪﻭﻟﺔ‬
‫ﻭﻫﻲ ﻣﻦ ﺃﻫﻢ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﻳﺘﺤﻘﻖ ‪‬ﺎ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺪﻝ ﰲ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﺧﺎﺻﺔ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻨﻘﻮﺩ ﻏﲑ ﺍﻟﺬﻫﺐ‬
‫ﻭﺍﻟﻔﻀﺔ ﻟﻌﺪﻡ ﺗﻨﺎﺳﺐ ﻗﻴﻤﺘﻬﺎ ﺍﻟﺴﻠﻌﻴﺔ ﻣﻊ ﻗﻴﻤﺔ ﺍﻟﻨﻘﻮﺩ‪ ،‬ﻭﻫﻮ ﺣﻖ ﺧﺎﺹ ﺑﺎﻹﻣﺎﻡ ﻭﺣﺪﻩ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻟﻐﲑﻩ ﺿﺮﺏ‬
‫ﺍﻟﻨﻘﻮﺩ؛ ﻷﻥ ﰲ ﺫﻟﻚ ﺍﻓﺘﻴﺎﺗ‪‬ﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻺﻣﺎﻡ ﺍﳊﻖ ﰲ ﺗﻔﻮﻳﺾ ﻏﲑﻩ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻣﻊ ﺍﳌﺼﺮﻑ ﺍﳌﺮﻛﺰﻱ ﺍﻟﺬﻱ ﻳﺘﻮﱃ‬
‫ﺇﺻﺪﺍﺭ ﻣﺎ ﻳﻜﻔﻲ ﻣﻦ ﺍﻟﻨﻘﻮﺩ ﳊﺎﺟﺔ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺆﻛﺪﺓ ﳍﺬﺍ ﺍﳌﻌﲎ؛ ﻓﺠﺎﺀ ﰲ ﺍ‪‬ﻤﻮﻉ‪" :‬‬
‫ﻭ‪‬ﻳ‪‬ﻜﹾﺮ‪‬ﻩ‪ ‬ﺃﹶﻳ‪‬ﻀ‪‬ﺎ ﻟ‪‬ﻐ‪‬ﻴ‪‬ﺮﹺ ﺍﻟﹾﺈﹺﻣ‪‬ﺎﻡﹺ ﺿ‪‬ﺮ‪‬ﺏ‪ ‬ﺍﻟﺪ‪‬ﺭ‪‬ﺍﻫ‪‬ﻢﹺ ﻭ‪‬ﺍﻟﺪ‪‬ﻧ‪‬ﺎﻧﹺﲑﹺ ﻭﺇﻥ ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺧ‪‬ﺎﻟ‪‬ﺼ‪‬ﺔﹰ ﻟ‪‬ﺄﹶﻧ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺷ‪‬ﺄﹾﻥ‪ ‬ﺍﻟﹾﺈﹺﻣ‪‬ﺎﻡﹺ ﻭ‪‬ﻟ‪‬ﺄﹶﻧ‪‬ﻪ‪ ‬ﻻ ﻳﺆﻣﻦ ﻓﻴﻪ ﺍﻟﻐﺶ‬
‫ﻭ‪‬ﺍﻟﹾﺈﹺﻓﹾﺴ‪‬ﺎﺩ‪.(1)"‬‬
‫ﻭﺟﺎﺀ ﰲ ﺍﻟﻔﺮﻭﻉ‪ " :‬ﻟﹶﺎ ﻳ‪‬ﺼ‪‬ﻠﹸﺢ‪ ‬ﺿ‪‬ﺮ‪‬ﺏ‪ ‬ﺍﻟﺪ‪‬ﺭ‪‬ﺍﻫ‪‬ﻢﹺ ﺇﻟﱠﺎ ﻓ‪‬ﻲ ﺩ‪‬ﺍﺭﹺ ﺍﻟﻀ‪‬ﺮ‪‬ﺏﹺ ﺑﹺﺈﹺﺫﹾﻥ‪ ‬ﺍﻟﺴ‪‬ﻠﹾﻄﹶﺎﻥ‪‬؛ ﻟ‪‬ﺄﹶﻥﱠ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺇﻥﹾ ﺭ‪‬ﺧ‪‬ﺺ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺭ‪‬ﻛ‪‬ﺒ‪‬ﻮﺍ‬
‫ﺍﻟﹾﻌ‪‬ﻈﹶﺎﺋ‪‬ﻢ‪.(2)"‬‬
‫ﺍﻟﻀﺎﺑﻂ ﺍﻟﺜﺎﱐ‪ :‬ﲢﻘﻴﻖ ﺛﺒﺎﺕ ﻧﺴﱯ ﻭﺍﺳﺘﻘﺮﺍﺭ ﰲ ﻗﻴﻤﺔ ﺍﻟﻨﻘﻮﺩ‬
‫ﻭﻗﺪ ﺳﺒﻖ ﺑﻴﺎﻥ ﺫﻟﻚ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﻭﻇﺎﺋﻒ ﺍﻟﻨﻘﻮﺩ؛ ﻓﺎﻻﺿﻄﺮﺍﺏ ﰲ ﻗﻴﻤﺔ ﺍﻟﻨﻘﻮﺩ ﻳﻔﻘﺪﻫﺎ ﻛﻮ‪‬ﺎ ﻣﻘﻴﺎﺳ‪‬ﺎ ﻟﻘﻴﻢ‬
‫ﺍﻟﺴﻠﻊ ﻭﺍﳋﺪﻣﺎﺕ‪ ،‬ﻭﳐﺰﻭﻧ‪‬ﺎ ﻟﻠﺜﺮﻭﺓ‪.‬‬
‫ﺍﻟﻀﺎﺑﻂ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻻ ﻳﺘﺨﺬ ﺍﻹﺻﺪﺍﺭ ﺍﻟﻨﻘﺪﻱ ﻣﺼﺪﺭ‪‬ﺍ ﻟﻠﺘﻤﻮﻳﻞ ﻭﲢﺼﻴﻞ ﺍﻷﺭﺑﺎﺡ‬
‫ﻷﻥ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻴﻬﺎ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﻇﻠﻢ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ‬
‫ﺍﷲ ﰲ ﻓﺘﺎﻭﺍﻩ ﺣﻴﺚ ﻗﺎﻝ‪ " :‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﺘ‪‬ﺠﹺﺮ‪ ‬ﺫﹸﻭ ﺍﻟﺴ‪‬ﻠﹾﻄﹶﺎﻥ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﻔﹸﻠﹸﻮﺱﹺ ﺃﹶﺻ‪‬ﻠﹰﺎ؛ ﺑﹺﺄﹶﻥﹾ ﻳ‪‬ﺸ‪‬ﺘ‪‬ﺮﹺﻱ‪ ‬ﻧ‪‬ﺤ‪‬ﺎﺳ‪‬ﺎ ﻓﹶﻴ‪‬ﻀ‪‬ﺮﹺﺑ‪‬ﻪ‪ ‬ﻓﹶﻴ‪‬ﺘ‪‬ﺠﹺﺮ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﻭ‪‬ﻟﹶﺎ ﺑﹺﺄﹶﻥﹾ‬
‫ﻳ‪‬ﺤ‪‬ﺮ‪‬ﻡ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﺍﻟﹾﻔﹸﻠﹸﻮﺱ‪ ‬ﺍﻟﱠﺘ‪‬ﻲ ﺑﹺﺄﹶﻳ‪‬ﺪ‪‬ﻳﻬﹺﻢ‪ ‬ﻭ‪‬ﻳ‪‬ﻀ‪‬ﺮﹺﺏ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﻏﹶﻴ‪‬ﺮ‪‬ﻫ‪‬ﺎ؛ ﺑ‪‬ﻞﹾ ﻳ‪‬ﻀ‪‬ﺮﹺﺏ‪ ‬ﻣ‪‬ﺎ ﻳ‪‬ﻀ‪‬ﺮﹺﺏ‪ ‬ﺑﹺﻘ‪‬ﻴﻤ‪‬ﺘ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻏﹶﻴ‪‬ﺮﹺ ﺭﹺﺑ‪‬ﺢﹴ ﻓ‪‬ﻴﻪ‪‬؛ ﻟ‪‬ﻠﹾﻤ‪‬ﺼ‪‬ﻠﹶﺤ‪‬ﺔ‪‬‬

‫)‪ (1‬ﳛﻲ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ – ﻣﻊ ﺗﻜﻤﻠﺔ ﺍﻟﺴﺒﻜﻲ ﻭﺍﳌﻄﻴﻌﻲ ‪ ، -‬ﺝ‪ ،6‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺹ‪.11‬‬
‫)‪ (2‬ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﺮﺩﺍﻭﻱ‪ ،‬ﺍﻟﻔﺮﻭﻉ ﻭﻣﻌﻪ ﺗﺼﺤﻴﺢ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﺝ‪ ،4‬ﺹ‪.133‬‬

‫‪122‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﺍﻟﹾﻌ‪‬ﺎﻣ‪‬ﺔ‪ ‬ﻭ‪‬ﻳ‪‬ﻌ‪‬ﻄ‪‬ﻲ ﺃﹸﺟ‪‬ﺮ‪‬ﺓﹶ ﺍﻟﺼ‪‬ﻨ‪‬ﺎﻉﹺ ﻣ‪‬ﻦ‪ ‬ﺑ‪‬ﻴ‪‬ﺖ‪ ‬ﺍﻟﹾﻤ‪‬ﺎﻝﹺ‪ .‬ﻓﹶﺈﹺﻥﱠ ﺍﻟﺘ‪‬ﺠ‪‬ﺎﺭ‪‬ﺓﹶ ﻓ‪‬ﻴﻬ‪‬ﺎ ﺑ‪‬ﺎﺏ‪ ‬ﻋ‪‬ﻈ‪‬ﻴﻢ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﺑ‪‬ﻮ‪‬ﺍﺏﹺ ﻇﹸﻠﹾﻢﹺ ﺍﻟﻨ‪‬ﺎﺱﹺ ﻭ‪‬ﺃﹶﻛﹾﻞﹺ ﺃﹶﻣ‪‬ﻮ‪‬ﺍﻟ‪‬ﻬﹺﻢ‪‬‬
‫ﺑﹺﺎﻟﹾﺒ‪‬ﺎﻃ‪‬ﻞﹺ؛ ﻓﹶﺈﹺﻧ‪‬ﻪ‪ ‬ﺇﺫﹶﺍ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﻣ‪‬ﻠﹶﺔﹶ ﺑﹺﻬ‪‬ﺎ ﺣ‪‬ﺘ‪‬ﻰ ﺻ‪‬ﺎﺭ‪‬ﺕ‪ ‬ﻋ‪‬ﺮ‪‬ﺿ‪‬ﺎ ﻭ‪‬ﺿ‪‬ﺮ‪‬ﺏ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﻓﹸﻠﹸﻮﺳ‪‬ﺎ ﺃﹸﺧ‪‬ﺮ‪‬ﻯ‪ :‬ﺃﹶﻓﹾﺴ‪‬ﺪ‪ ‬ﻣ‪‬ﺎ ﻋ‪‬ﻨ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﺄﹶﻣ‪‬ﻮ‪‬ﺍﻝﹺ‬
‫ﺑﹺﻨ‪‬ﻘﹾﺺﹺ ﺃﹶﺳ‪‬ﻌ‪‬ﺎﺭﹺﻫ‪‬ﺎ ﻓﹶﻴ‪‬ﻈﹾﻠ‪‬ﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﻭ‪‬ﻇﹸﻠﹾﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﺑﹺﺼ‪‬ﺮ‪‬ﻓ‪‬ﻬ‪‬ﺎ ﺑﹺﺄﹶﻏﹾﻠﹶﻰ ﺳ‪‬ﻌ‪‬ﺮﹺﻫ‪‬ﺎ")‪.(1‬‬
‫ﺃﻣﺎ ﻣﺪﻯ ﺍﻧﻄﺒﺎﻕ ﻫﺬﻩ ﺍﻟﻀﻮﺍﺑﻂ ﻋﻠﻰ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻓﻨﺠﺪ ﺃﻥ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺜﻼﺛﺔ ﱂ ﺗﺘﺤﻘﻖ ﻓﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻷﺳﺒﺎﺏ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃ‪‬ﺎ ﳎﻬﻮﻟﺔ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﻫﻲ ﺗﻠﺤﻖ ﺑﺎﳌﺘﻌﺎﻣﻠﲔ ‪‬ﺎ ﺍﻟﻐﺮﺭ ﻭﺍﻟﻀﺮﺭ ﻭﺍﻟﻐﺶ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺍﻟﺘﻮﻗﻲ ﻋﻨﻪ ﺇﻻ ﺑﻮﺟﻮﺩ‬
‫ﺩﻭﻟﺔ ﺃﻭ ﺑﻨﻚ ﻣﺮﻛﺰﻱ ﻳﺘﺒﲎ ﺇﺻﺪﺍﺭﻫﺎ ﻭﺍﻟﺘﻌﺎﻣﻞ ‪‬ﺎ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﺬﺑﺬﺏ ﺍﻟﻘﻮﻱ ‪ ،‬ﻭﺻﻌﻮﺑﺔ ﺍﻟﺘﺤﻜﻢ ﰲ ﻧﺴﺒﺔ ﺍﺭﺗﻔﺎﻉ ﻭﺍﳔﻔﺎﺽ ﺃﺳﻌﺎﺭﻫﺎ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﻭﻇﻴﻔﺔ ﺍﳌﻀﺎﺭﺑﺔ ﻭﺍﻻﺳﺘﺮﺑﺎﺡ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﻨﻘﺪﻳﺔ ﺍﻟﱵ ﺗﻜﻤﻦ ﰲ ﺗﺒﺎﺩﻝ ﺍﻟﺴﻠﻊ‬
‫ﻭﺍﳋﺪﻣﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻗﺪ ﻓﺘﺢ ﺑﺎﺑ‪‬ﺎ ﻭﺍﺳﻌ‪‬ﺎ ﻣﻦ ﺃﺑﻮﺍﺏ ﺟﺮﳝﺔ ﻏﺴﻞ ﺍﻷﻣﻮﺍﻝ)‪.(2‬‬
‫ﳑﺎ ﺳﺒﻖ ﻳﺒﺪﻭ ﱄ ﻋﺪﻡ ﲢﻘﻖ ﻭﻇﺎﺋﻒ ﻭﺷﺮﻭﻁ ﺍﻟﻨﻘﻮﺩ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﳝﻜﻦ ﺗﻜﻴﻴﻒ ﺍﻟﻌﻤﻼﺕ‬
‫ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺑﺄ‪‬ﺎ‪ :‬ﺳﻠﻌﺔ ﺇﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﳎﻬﻮﻟﺔ ﺍﳌﺼﺪﺭ‪ ،‬ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳌﻘﺎﻣﺮﺓ‪ ،‬ﺣﻴﺚ ﻳﺒﺬﻝ ﺍﳌﺎﻝ ﻣﻘﺎﺑﻞ ﺍﳊﺼﻮﻝ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻻ ﺿﻤﺎﻥ ﻟﺒﻘﺎﺀ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻐﺮﺭ ﻭﺍﳉﻬﺎﻟﺔ ﻷ‪‬ﺎ ﳎﻬﻮﻟﺔ ﺍﳌﻌﻴﺎﺭ‬
‫ﻭﺍﳌﺼﺪﺭ‪.‬‬
‫‪ 2.3‬ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻟﻠﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪:‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻟﻠﺘﻜﻴﻴﻒ ﺍﻟﻔﻘﻬﻲ ﻟﻠﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺍﻷﺛﺮ ﰲ ﺗﻨﺰﻳﻞ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﳍﺎ‪ ،‬ﻓﺎﳋﻼﻑ ﺍﻟﻔﻘﻬﻲ ﺣﻮﻝ‬
‫ﺣﻜﻤﻬﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺗﻜﻴﻴﻔﻬﺎ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﻤﻦ ﻋﺪ‪‬ﻫﺎ ﻧﻘﻮﺩ‪‬ﺍ ﺃﺟﺎﺯﻫﺎ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻌﺪﻫﺎ ﻧﻘﻮﺩ‪‬ﺍ ﺣﺮ‪‬ﻣﻬﺎ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﺗﻮﻗﻒ‬
‫ﻓﻴﻬﺎ ﺣﻴﺚ ﱂ ﻳﺘﻀﺢ ﳍﻢ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻧﻘﻮﺩ‪‬ﺍ ﻣﻦ ﻋﺪﻣﻪ‪ ،‬ﻭﻳﺮﻭﻥ ﺃ‪‬ﺎ ﲢﺘﺎﺝ ﺇﱃ ﻣﺰﻳﺪ ﲝﺚ ﻭﻧﻈﺮ‪ ،‬ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺣﺮﻣﺔ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬

‫)‪ (1‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺝ‪ ،29‬ﺹ‪.469‬‬

‫)‪ (2‬ﺍﳉﻤﻴﻠﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ ،‬ﺹ ‪.98-93‬‬

‫‪123‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫ﻭﻫﻮ ﻣﺎ ﺻﺪﺭﺕ ﺑﻪ ﻓﺘﻮﻯ ﺍﳍﻴﺌﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻷﻭﻗﺎﻑ ﰲ ﺩﻭﻟﺔ ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ)‪ ،(1‬ﻭﻓﺘﻮﻯ‬
‫ﺩﺍﺭ ﺍﻹﻓﺘﺎﺀ ﺍﳌﺼﺮﻳﺔ)‪ ،(2‬ﻭﻓﺘﻮﻯ ﺩﺍﺭ ﺍﻹﻓﺘﺎﺀ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ)‪ ،(3‬ﻭﻫﻮ ﺭﺃﻱ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻣﻨﻬﻢ؛ ﺩ‪ .‬ﺃﲪﺪ‬
‫ﺍﳊﺠﻲ ﺍﻟﻜﺮﺩﻱ)‪ ،(4‬ﻭﺍﻟﺸﻴﺦ ﺩ‪ .‬ﻋﺒﺪ ﺍﷲ ﺍﳌﻄﻠﻖ)‪ ،(5‬ﻭﻏﲑﳘﺎ‪.‬‬
‫ﺃﺩﻟﺘﻬﻢ‪:‬‬
‫ﺃ‪ -‬ﺇ‪‬ﺎ ﻻ ﺗﺘﺤﻘﻖ ﻓﻴﻬﺎ ﻭﻇﺎﺋﻒ ﺍﻟﻨﻘﻮﺩ ﻭﺷﺮﻭﻃﻬﺎ‪ ،‬ﻣﻨﻬﺎ ﻋﺪﻡ ﲢﻘﻖ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻨﺴﱯ ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﰲ ﺍﻟﺘﺬﺑﺬﺑﺎﺕ‬
‫ﺍﳌﺴﺘﻤﺮﺓ ﰲ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﻋﺪﻡ ﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻗﺪﺭ‪‬ﺎ ﺍﻟﺸﺮﺍﺋﻴﺔ‪.‬‬
‫ﻭﻧﻮﻗﺶ‪ :‬ﺑﺄﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻟﻮﺭﻗﻴﺔ ﺗﺘﺬﺑﺬﺏ ﺃﺳﻌﺎﺭﻫﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﲝﺮﻣﺔ ﺍﻟﺘﻌﺎﻣﻞ ‪‬ﺎ ﻟﺘﺬﺑﺬ‪‬ﺎ‪.‬‬
‫ﻭﳚﺎﺏ ﻋﻨﻪ‪ :‬ﺳﺒﻖ ﺃﻥ ﺑﻴﻨﺖ ﺃﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻟﻮﺭﻗﻴﺔ ﺃﺳﻌﺎﺭﻫﺎ ﺗﺘﺬﺑﺬﺏ ﰲ ﺍﻟﻐﺎﻟﺐ ﺗﺒﻌ‪‬ﺎ ﻟﺘﺄﺛﺮﻫﺎ ﺑﺎﻗﺘﺼﺎﺩ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﺭﺗﻔﺎﻋ‪‬ﺎ ﻭﺍﳔﻔﺎﺿ‪‬ﺎ‪ ،‬ﻭﺗﺬﺑﺬ‪‬ﺎ ﻳﻜﻮﻥ ﺑﺼﻮﺭﺓ ﳏﺪﻭﺩﺓ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻓﺈﻥ ﺗﺬﺑﺬ‪‬ﺎ ﻣﺴﺘﻤﺮ ﻭﻛﺒﲑ‪ ،‬ﻭﻳﺘﺄﺛﺮ‬
‫ﲟﺘﻐﲑﺍﺕ ﺳﻮﻗﻴﺔ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳝﻨﻌﻬﺎ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﻴﺎﺳ‪‬ﺎ ﻟﻠﺴﻠﻊ؛ ﻷﻥ ﺍﳌﻘﻴﺎﺱ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺛﺎﺑﺘ‪‬ﺎ؛ ﻭﻫﺬﺍ‬
‫ﻳﻀﻌﻒ ﻣﻦ ﻣﻜﺎﻧﺘﻬﺎ ﺍﻟﻨﻘﺪﻳﺔ)‪.(6‬‬
‫ﺏ‪ -‬ﺇ‪‬ﺎ ﺗﺸﻮ‪‬ﺎ ﺍﳉﻬﺎﻟﺔ ﻭﺍﻟﻐﺮﺭ ﺍﻟﻔﺎﺣﺶ ﻓﻬﻲ ﺗﺼﺪﺭ ﻋﻦ ﺟﻬﺎﺕ ﳎﻬﻮﻟﺔ ﻓﻼ ﻳﻮﺟﺪ ﺿﺎﻣﻦ ﳍﺎ‪.‬‬

‫)‪ (1‬ﺍﳍﻴﺌﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻷﻭﻗﺎﻑ‪ ،‬ﺣﻜﻢ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﺒﺘﻜﻮﻳﻦ‪ ،‬ﻓﺘﻮﻯ ﺭﻗﻢ )‪-30 ،(89043‬ﻳﻨﺎﻳﺮ‪2018-‬ﻡ‪،‬‬
‫‪https://www.awqaf.gov.ae/ar/Pages/FatwaDetail.aspx?did=89043‬‬
‫)‪ (2‬ﺩﺍﺭ ﺍﻹﻗﺘﺎﺀ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻣﻔﱵ ﺍﳉﻤﻬﻮﺭﻳﺔ ﻳﺒﲔ ﺣﻜﻢ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﻌﻤﻠﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ )ﺍﻟﺒﺘﻜﻮﻳﻦ(‪2018-1-1 ،‬ﻡ ‪https://www.dar- ،‬‬
‫‪alifta.org/AR/Viewstatement.aspx?sec=media&ID=5617‬‬
‫)‪ (3‬ﺩﺍﺭ ﺍﻹﻓﺘﺎﺀ‪ ،‬ﻓﻠﺴﻄﲔ‪ ،‬ﻗﺮﺍﺭ ‪ ،1/581‬ﺭﻗﻢ ‪ ،16/2017/297‬ﺑﺘﺎﺭﻳﺦ ‪-25‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪1439-‬ﻩ ﺍﳌﻮﺍﻓﻖ ‪ 14‬ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ‪-‬‬
‫‪2017‬ﻡ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪http://staff.ppu.edu/jawad/files/316 :‬‬
‫)‪ (4‬ﺃﲪﺪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﺘﻮﻯ ﻛﻮﻳﺘﻴﺔ ﺑﺘﺤﺮﱘ ﺍﻟﺒﺘﻜﻮﻳﻦ‪ ،‬ﺻﺤﻴﻔﺔ ﺍﻟﺮﺍﻱ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪-16 ،‬ﻳﻨﺎﻳﺮ‪ ،2018-‬ﺍﻟﺴﺎﻋﺔ ‪12‬ﺻﺒﺎﺣ‪‬ﺎ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪:‬‬
‫‪https://www.alraimedia.com/article/795185‬‬
‫)‪ (5‬ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺷﺎﺭ‪ ،‬ﺻﺤﻴﻔﺔ ﺳﺒﻖ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﺍﳌﻄﻠﻖ ﳛﺬﺭ ﻣﻦ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﺒﺘﻜﻮﻳﻦ ﻭﺍﻟﻌﻤﻼﺕ ﺍﻟﺮﻗﻤﻴﺔ‪ ،‬ﺑﺘﺎﺭﻳﺦ ‪-28‬ﺭﺑﻴﻊ ﺍﻷﺧﺮ‪1439-‬ﻩ‬
‫ﺍﳌﻮﺍﻓﻖ ‪-15‬ﻳﻨﺎﻳﺮ‪2018-‬ﻡ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪https://sabq.org/NGZvjV :‬‬
‫)‪ (6‬ﺍﻟﻜﺒﻴﺴﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.626‬‬

‫‪124‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﻭﻧﻮﻗﺶ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﳉﻬﺎﻟﺔ ﻏﲑ ﻣﺆﺛﺮﺓ ﰲ ﺍﳊﻜﻢ ﺍﻟﻜﻠﻲ‪ ،‬ﻛﻤﺎ ﳝﻜﻦ ﺗﻌﻮﻳﺾ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻋﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ‬
‫ﺍﻟﺘﺤﻜﻢ ﻭﺍﻟﺘﻼﻋﺐ ﺑﺎﻟﻨﻈﺎﻡ ﻟﻜﻮ‪‬ﺎ ﻣﺸﻔﺮﺓ‪ ،‬ﻓﺎﺧﺘﺮﺍﻕ ﳏﺎﻓﻈﻬﺎ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﻭﺳﺮﻗﺔ ﳏﺘﻮﻳﺎ‪‬ﺎ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﺷﺒﻪ‬
‫ﻣﺴﺘﺤﻴﻞ‪ ،‬ﻓﻬﺬﺍ ﳚﻌﻠﻬﺎ ﺗﺘﻤﻴﺰ ﲞﺎﺻﻴﺔ ﺍﻷﻣﺎﻥ)‪.(1‬‬
‫ﻭﳚﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻧﻪ ﻳﺴﺘﺤﻴﻞ ﺍﻟﺜﻘﺔ ﲜﻬﺔ ﺗﺪﻋﻲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﻫﻲ ﺟﻬﺔ ﳎﻬﻮﻟﺔ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﳝﻨﻊ ﻫﺬﻩ ﺍﳉﻬﺔ ﻣﻦ‬
‫ﺍﺧﺘﺮﺍﻕ ﺍﶈﺎﻓﻆ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﻭﺳﺮﻗﺘﻬﺎ ﻣﺎ ﺩﺍﻣﺖ ﻫﻲ ﳎﻬﻮﻟﺔ ﺍﳍﻮﻳﺔ‪.‬‬
‫ﺕ‪ -‬ﺇ‪‬ﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻘﻤﺎﺭ؛ ﻷﻥ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﻌﺪﻳﻦ ﻫﻮ ﺷﺨﺺ ﻭﺍﺣﺪ ﻛﻞ ‪ 10‬ﺩﻗﺎﺋﻖ‪ ،‬ﻭﻳﻔﺸﻞ ﺍﻟﺒﺎﻗﻮﻥ ﰲ‬
‫ﺫﺍﺕ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺧﺴﺎﺭ‪‬ﻢ ﻟﻠﺠﻬﺪ ﻭﺍﳌﺎﻝ‪.‬‬
‫ﻭﻧﻮﻗﺶ‪ :‬ﳝﻜﻦ ﺗﻜﻴﻴﻒ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﺪﻳﻦ ﺑﻌﻘﺪ ﺍﳉﻌﺎﻟﺔ‪ ،‬ﻓﻼ ﻳﺸﺘﺮﻁ ﰲ ﺍﳉﻌﺎﻟﺔ ﻛﻮﻥ ﺍﻟﻌﻤﻞ ﻣﻌﻠﻮﻣ‪‬ﺎ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﻌﺎﻣﻞ‬
‫ﻣﻌﻴﻨ‪‬ﺎ)‪.(2‬‬
‫ﻭﳚﺎﺏ ﻋﻨﻪ‪ :‬ﻋﻠﻰ ﻓﺮﺽ ﺻﺤﺔ ﺗﻜﻴﻴﻔﻬﺎ ﺑﺄ‪‬ﺎ ﻋﻘﺪ ﺟﻌﺎﻟﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻣﻨﻘﻮﺽ ﲜﻬﺎﻟﺔ ﺍﳉﹸﻌﻞ‪.‬‬
‫) ‪(3‬‬
‫ﺙ‪ -‬ﺇﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺗﺼﺪﺭ ﻋﻦ ﺟﻬﺎﺕ ﻏﲑ ﺣﻜﻮﻣﻴﺔ‪ ،‬ﻭﻗﺪ ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ‬
‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ)‪ (4‬ﻭﺍﳊﻨﺎﺑﻠﺔ)‪ (5‬ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﻣﻦ ﺍﳊﻨﻔﻴﺔ)‪ (6‬ﺇﱃ ﺃﻥ ﺿﺮﺏ ﺍﻟﻨﻘﻮﺩ ﻭﺇﺻﺪﺍﺭﻫﺎ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﳌﺎﻟﻴﺔ‬
‫ﺍﳋﺎﺻﺔ ﺑﺎﻟﺪﻭﻟﺔ‪.‬‬
‫ﻭﻧﻮﻗﺶ‪ :‬ﺑﺄﻥ ﺇﺻﺪﺍﺭ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻣﻦ ﻗ‪‬ﺒﻞ ﺟﻬﺎﺕ ﻏﲑ ﺣﻜﻮﻣﻴﺔ ﻻ ﻳﻌﲏ ﲢﺮﱘ ﺍﻟﺘﻌﺎﻣﻞ ‪‬ﺎ‪ ،‬ﻷﻥ‬
‫ﺍﳌﺘﻌﺎﻣﻠﲔ ‪‬ﺎ ﻋﻠﻰ ﻋﻠﻢ ﺗﺎﻡ ﺑﻘﻮﺍﻧﲔ ﺍﻟﺘﺪﺍﻭﻝ ‪‬ﺎ)‪.(7‬‬

‫)‪ (1‬ﻏﺴﺎﻥ ﺍﻟﺸﻴﺦ‪ ،‬ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﻔﻘﻬﻲ ﻟﻠﻌﻤﻼﺕ ﺍﻟﺮﻗﻤﻴﺔ – ﺍﻟﺒﺘﻜﻮﻳﻦ ﳕﻮﺫﺟ‪‬ﺎ ‪ ،-‬ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﺸﺎﺭﻗﺔ‪16 ،‬ﻭ‪17‬ﺇﺑﺮﻳﻞ‬
‫‪2019‬ﻡ ﺹ‪.32‬‬
‫)‪ (2‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.40‬‬
‫)‪ (3‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳊﻄﺎﺏ‪ ،‬ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ‪،‬ﺝ‪ ،4‬ﻁ‪ ،3‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪1992 ،‬ﻡ‪ ،‬ﺹ‪.342‬‬
‫)‪ (4‬ﳛﻲ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ – ﻣﻊ ﺗﻜﻤﻠﺔ ‪.11/6 ،‬‬
‫)‪ (5‬ﺍﳌﺮﺩﺍﻭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺝ‪ ،4‬ﺹ‪.133‬‬
‫)‪ (6‬ﺃﲪﺪ ﺑﻦ ﳛﻲ ﺑﻦ ﺟﺎﺑﺮ ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﻓﺘﻮﺡ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ‪ ،‬ﺑﲑﻭﺕ‪1988 ،‬ﻡ‪ ،‬ﺹ‪.452‬‬
‫)‪ (7‬ﻏﺴﺎﻥ ﺍﻟﺸﻴﺦ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.15‬‬

‫‪125‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫ﻭﳚﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻥ ﻭﺍﺿﻊ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻫﻢ ﺃﻧﺎﺱ ﳎﻬﻮﻟﻮﻥ‪ ،‬ﻭﻭﺿﻌﻬﻢ ﳍﺎ ﻻ ﻳﻌﲏ ﺳﻼﻣﺘﻬﺎ ﻣﻦ ﺍﳌﺨﺎﻃﺮ ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﰲ ﺫﻟﻚ ﺗﻌﺪﻳ‪‬ﺎ ﻋﻠﻰ ﺳﻴﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺨﻮﻟﺔ ﺑﺈﺻﺪﺍﺭ ﺍﻟﻌﻤﻼﺕ ﻭﺭﻗﺎﺑﺘﻬﺎ‪ ،‬ﻭﺣﱴ ﻟﻮ ﻓﺮﺿﻨﺎ ﺃﻥ‬
‫ﺿﺮﺏ ﺍﻟﻨﻘﻮﺩ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺳﻴﺎﺩﻳﺔ ﻟﻠﺪﻭﻟﺔ ﻓﺈﻧﻪ ﻻﺑﺪ ﻣﻦ ﺗﻘﻴﻴﺪﻫﺎ ﺑﻌﺪﻡ ﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻨﺎﺱ ﻭﺫﻟﻚ ﻏﲑ‬
‫ﻣﺘﺤﻘﻖ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪.‬‬
‫ﺝ‪ -‬ﺇﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺑﺼﻮﺭ‪‬ﺎ ﺍﳊﺎﻟﻴﺔ ﺗﺴﻬﻞ ﺟﺮﺍﺋﻢ ﻛﱪﻯ ﻣﺜﻞ؛ ﺟﺮﳝﺔ ﻏﺴﻴﻞ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﲡﺎﺭﺓ‬
‫ﺍﳌﺨﺪﺭﺍﺕ‪.‬‬
‫ﻭﻧﻮﻗﺶ‪ :‬ﺑﺄ‪‬ﺎ ﻫﺬﻩ ﺍﳉﺮﺍﺋﻢ ﲢﺼﻞ ﺃﻳﻀ‪‬ﺎ ﻓﻴﻤﻦ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻌﻤﻼﺕ ﺍﻟﻮﺭﻗﻴﺔ ﺃﻭ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ‬
‫ﲝﺮﻣﺘﻬﺎ‪.‬‬
‫ﻭﺃﺟﻴﺐ ﻋﻨﻪ‪ :‬ﺑﺄﻥ ﺍﳉﺮﺍﺋﻢ ﺍﳊﺎﺻﻠﺔ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻻ ﳝﻜﻦ ﻣﻌﺮﻓﺔ ﺍ‪‬ﺮﻡ‪ ،‬ﻭﻻ ﻣﻌﺎﻗﺒﺘﻪ‪،‬‬
‫ﻋﻠﻰ ﻋﻜﺲ ﺍ‪‬ﺮﻡ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻤﻼﺕ ﳝﻜﻦ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻣﻌﺎﻗﺒﺘﻪ ﻣﻦ ﻗ‪‬ﺒﻞ ﺍﻟﺪﻭﻟﺔ)‪.(1‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺟﻮﺍﺯ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬
‫ﻭﱂ ﺃﻗﻒ ﻋﻠﻰ ﻣﻦ ﺻﺮ‪‬ﺡ ‪‬ﺬﺍ ﺍﻟﺮﺃﻱ ﺳﻮﻯ ﺩ‪ .‬ﻧﺎﻳﻒ ﺍﻟﻌﺠﻤﻲ ﻣﻦ ﺍﻟﻜﻮﻳﺖ)‪.(2‬‬
‫ﺃﺩﻟﺘﻪ‪:‬‬
‫ﺃ‪ -‬ﺇﻥ ﺍﻷﺻﻞ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺍﻟﻌﻘﻼﺀ ﳜﺘﺎﺭﻭﻥ ﻣﺎ ﻳﻨﻔﻌﻬﻢ ﻣﻦ ﺍﳌﻌﺎﻣﻼﺕ ﺑﺸﺮﻁ ﺃﻻ ﻳﺘﻌﺎﺭﺽ‬
‫ﺍﺧﺘﻴﺎﺭﻫﻢ ﻣﻊ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﻭﳚﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻥ ﺇﺑﺎﺣﺔ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﺑﺎﻟﻌﻴﻮﺏ ﺍﻟﺴﺎﺑﻖ‬
‫ﺫﻛﺮﻫﺎ‪.‬‬

‫)‪ (1‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.40‬‬

‫)‪ ،YouTube (2‬ﻓﺘﻮﻯ ﺩ‪ .‬ﻧﺎﻳﻒ ﺍﻟﻌﺠﻤﻲ‪ ،‬ﺍﻟﺘﻜﻴﻴﻒ ﺍﻟﻔﻘﻬﻲ ﻭﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻟﻠﻌﻤﻼﺕ ﺍﻟﺮﻗﻤﻴﺔ ﺍﳌﺸﻔﺮﺓ‪-18 ،‬ﻳﻨﺎﻳﺮ‪2018-‬ﻡ‪ ،‬ﻋﻠﻰ‬
‫ﺍﳌﻮﻗﻊ‪https://www.youtube.com/watch?v=UiZx0R-K7fE :‬‬

‫‪126‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﺏ‪ -‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻳﻌﺘﱪ ﺍﻟﻨﻘﻮﺩ ﻧﻘﻮﺩ‪‬ﺍ ﺑﺎﻟﻌﺮﻑ ﻭﻟﻮ ﻛﺎﻧﺖ ﺟﻠﻮﺩ‪‬ﺍ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫"ﻭ‪‬ﻟﹶﻮ‪ ‬ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﹶﺃﺟ‪‬ﺎﺯ‪‬ﻭﺍ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟﹾﺠ‪‬ﻠﹸﻮﺩ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻜﹸﻮﻥﹶ ﻟﹶﻬ‪‬ﺎ ﺳ‪‬ﻜﱠﺔﹲ ﻭ‪‬ﻋ‪‬ﻴ‪‬ﻦ‪ ‬ﻟﹶﻜﹶﺮﹺﻫ‪‬ﺘ‪‬ﻬ‪‬ﺎ ﺃﹶﻥﹾ ‪‬ﺗﺒ‪‬ﺎﻉ‪ ‬ﺑﹺﺎﻟﺬﱠﻫ‪‬ﺐﹺ ﻭ‪‬ﺍﻟﹾﻮ‪‬ﺭﹺﻕﹺ‬
‫ﻧ‪‬ﻈ‪‬ﺮ‪‬ﺓﹰ")‪.(1‬‬
‫ﻭﳚﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻥ ﺍﻟﻨﻘﻮﺩ ﺍﻟﱵ ﺃﺟﺎﺯﻫﺎ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﻫﻲ ﻧﻘﻮﺩ ﳏﺴﻮﺳﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻘﻮﺩ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬
‫ﻟﻴﺲ ﳍﺎ ﻭﺟﻮﺩ ﻓﻴﺰﻳﺎﺋﻲ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺪﺧﻮﳍﺎ ﰲ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﺘﻌﺎﺭﻑ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ﻣﻌﻴﺎﺭ‪‬ﺍ‬
‫ﻟﻠﺜﻤﻨﻴﺔ؛ﻛﺎﻟﻨﻘﻮﺩ؛ ﻓﺈﻥ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﱂ ﻳﺘﻌﺎﺭﻑ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻛﺎﻟﻨﻘﻮﺩ ﺍﳌﻌﺘﱪﺓ ﳎﺘﻤﻊ ﻣﻦ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ‪.‬‬
‫ﺕ‪ -‬ﺇﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺳﻠﻌﺔ ﺫﺍﺕ ﻗﻴﻤﺔ‪.‬‬
‫ﻭﳚﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻥ ﺍﻟﻘﻴﻤﺔ ﺍﳌﺰﻋﻮﻣﺔ ﳍﺬﻩ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﻛﻮ‪‬ﺎ ﻭﺳﻴﻠﺔ ﻣﻀﺎﺭﺑﺔ ﺫﺍﺕ‬
‫ﳐﺎﻃﺮ ﻋﺎﻟﻴﺔ ﻻ ﺗﻨﻔﻚ ﻋﻦ ﺍﳉﻬﺎﻟﺔ ﻭﺍﻟﻐﺮﺭ ﻓﻬﻲ ﻛﺄﺩﻭﺍﺕ ﺍﻟﻘﻤﺎﺭ ﻭﺍﳌﻴﺴﺮ ﺍﻟﱵ ﺗﻜﺘﺴﺐ ﻗﻴﻤﺘﻬﺎ ﻣﻦ ﺭﻏﺒﺔ‬
‫ﺍﳌﻘﺎﻣﺮﻳﻦ ﻻ ﻏﲑ‪.‬‬
‫ﺙ‪ -‬ﺇﻥ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺗﺆﺩﻱ ﻭﻇﺎﺋﻒ ﺍﻟﻨﻘﻮﺩ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﳚﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻧﻨﺎ ﻻ ﻧﺴﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﺪ ﺑﻴﻨﺖ ﺳﺎﺑﻘﹰﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﻭﻇﻴﻔﺔ ﺍﻟﻨﻘﻮﺩ ﻭﻭﻇﻴﻔﺔ ﻫﺬﻩ ﺍﻟﻌﻤﻼﺕ ﻋﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﻟﺘﻔﺼﻴﻞ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﻜﻴﻴﻒ ﺍﻟﻔﻘﻬﻲ ﻟﻠﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ)‪.(2‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻮﻗﻒ‬
‫ﻭﻫﻮ ﺭﺃﻱ ﲨﻊ‪ ‬ﻣﻦ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻣﻨﻬﻢ؛ ﺩ‪ .‬ﺃﲪﺪ ﺍﳊﺪﺍﺩ)‪ ،(3‬ﻭ ﺩ‪ .‬ﻳﻮﺳﻒ ﺍﻟﺸﺒﻴﻠﻲ)‪.(4‬‬
‫ﻭﺩﻟﻴﻠﻬﻢ‪:‬‬

‫)‪ (1‬ﺳﺤﻨﻮﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺝ‪ ،3‬ﺹ‪.5‬‬

‫)‪ (2‬ﺍﳉﻤﻴﻠﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.190-189‬‬
‫)‪ (3‬ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻴﻮﻡ‪ ،‬ﺩ‪ .‬ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳊﺪﺍﺩ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻟﺮﻗﻤﻴﺔ ﻭﺍﻷﺧﻄﺎﺭ ﺍﶈﺪﻗﺔ‪2018-2-9 ،‬ﻡ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪:‬‬
‫‪https://www.emaratalyoum.com/opinion/2018-02-09-1.1069583‬‬
‫)‪ ، YouTube (4‬ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﺸﺒﻴﻠﻲ‪ ،‬ﺍﻟﺘﺪﺍﻭﻝ ﺑﺎﻟﻌﻤﻼﺕ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﺍﻟﺮﻗﻤﻴﺔ"ﺍﻟﺒﺘﻜﻮﻳﻦ"‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪:‬‬
‫‪https://www.youtube.com/watch?v=KxikLcHuVt0 YouTube‬‬

‫‪127‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫ﺃﻥ ﻣﻮﺿﻮﻉ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺘﻘﻨﻴﺔ ﻭﻻ ﺗﺰﺍﻝ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﳛﻔﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻐﻤﻮﺽ ﻣﻦ‬
‫ﺣﻴﺚ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻬﺎ ﻭﺗﺪﺍﻭﳍﺎ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﺷﻲﺀ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻪ ﻛﺂﻟﻴﺔ ﻋﻤﻞ ﻭﺍﺿﺤﺔ ﲝﻴﺚ ﻳ‪‬ﺘﺄﻛﺪ ﻣﻦ ﺍﻧﺘﻔﺎﺀ‬
‫ﺍﻟﻐﺮﺭ‪ ،‬ﻭﺃﻱ ﺗﻌﺎﻣﻞ ﳏﺮﻡ ‪‬ﺎ)‪.(1‬‬
‫ﺍﻟﺘﺮﺟﻴﺢ‪:‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺒﺪﻭ ﱄ – ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ – ﺭﺟﺤﺎﻥ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﻳﺮﻯ ﺍﻟﺘﻮﻗﻒ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‬
‫ﻋﻠﻰ ﻭﺿﻌﻬﺎ ﺍﳊﺎﱄ؛ ﻭﺣﻴﺚ ﺇﻥ ﺍﻷﺻﻞ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳊﻞ ﻭﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺍﻟﺘﻐﻴ‪‬ﺮ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﻌﺎﳌﻲ ﻳﺘﺴﺎﺭﻉ ﰲ ﻇﻞ‬
‫ﺍﻟﺘﻘﻨﻴﺔ ﺑﺸﻜﻞ ﻣﺬﻫﻞ‪ ،‬ﻭﻻ ﺯﺍﻟﺖ ﺍﳌﺼﺮﻓﻴﺔ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﲣﺘﱪ ﺍﳊﻠﻮﻝ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻠﺒﺪﺍﺋﻞ ﺍﳌﻤﻜﻨﺔ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺍﳌﺒﻜﺮ ﺍﳊﻜﻢ‬
‫ﻋﻠﻰ ﺟﻨﺲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺑﺎﳌﻨﻊ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺻﻮﺭﺓ ﳕﻮﺫﺝ ﺃﻭ ﺍﺛﻨﲔ ﺍﻗﺘﺮﻥ ‪‬ﻤﺎ ﻛﺜﲑ ﻣﻦ ﺍﶈﻈﻮﺭﺍﺕ‪ ،‬ﻓﻘﺪ ﺗﻈﻬﺮ‬
‫ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻘﺎﺩﻣﺔ ﻋﻤﻼﺕ ﺧﺎﻟﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﶈﻈﻮﺭﺍﺕ ﻭﻣﻄﺎﺑﻘﺔ ﻟﻠﻤﻮﺍﺻﻔﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻌﺘﺮﻑ ‪‬ﺎ ﰲ ﺍﻟﻘﻮﺍﻧﲔ‬
‫ﻭﺍﻟﻨﻈﻢ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﺗﻜﻮﻥ ﺑﺪﻳﻠﹰﺎ ﺃﻭ ﻣﺴﺎﻭﻳ‪‬ﺎ ﻟﻠﻌﻤﻼﺕ ﺍﻟﻮﺭﻗﻴﺔ‪ ،‬ﻓﺎﳌﻮﺿﻮﻉ ﻣﺎ ﺯﺍﻝ ﻭﺳﻴﻈﻞ ﳛﺘﺎﺝ ﺇﱃ ﻣﺰﻳﺪ ﻧﻈﺮ ﻭﺗﺄﻣﻞ‬
‫ﺑﲔ ﻓﺘﺮﺓ ﻭﺃﺧﺮﻯ‪ ،‬ﻭﺍﷲ ﺍﳍﺎﺩﻱ ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪.‬‬
‫‪.4‬ﺧﺎﲤﺔ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﻭﻟﻪ ﺍﻟﻔﻀﻞ ﻭﺍﳌﻨﺔ ﰲ ﺍﻷﻭﱃ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻧﺴﺄﻟﻪ ﺟﻞ ﻭﻋﻼ ﺍﻹﺧﻼﺹ‬
‫ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﺃﻥ ﳜﺘﻢ ﺑﺎﻟﺼﺎﳊﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﺇﻧﻪ ﲰﻴﻊ ﻗﺮﻳﺐ ﳎﻴﺐ‪.‬‬
‫ﻭﻋﺴﻰ ﺃﻥ ﺃﻛﻮﻥ ﻗﺪ ﻭﻓﻘﺖ ﰲ ﻃﺮﺡ ﻫﺬﻩ ﺍﻟﻨﺎﺯﻟﺔ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺄﰐ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻟﺘﻮﺻﻴﺎﺕ‪:‬‬
‫ﺃﻭﻟﹰﺎ‪ :‬ﺍﻟﻨﺘﺎﺋﺞ‬
‫ﻭﻗﺪ ﺗﻮﺻﻠﺖ ﰲ ﺩﺭﺍﺳﱵ ﺇﱃ ﺛﻼﺙ ﻧﺘﺎﺋﺞ ﺭﺋﻴﺴﺔ ﻫﻲ‪:‬‬
‫ﺃ‪ -‬ﻻ ﺗﺘﺤﻘﻖ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻭﻇﺎﺋﻒ ﺍﻟﻨﻘﻮﺩ ﻭﻻ ﺷﺮﻭﻃﻬﺎ‪.‬‬
‫ﺏ‪ -‬ﺍﻟﺘﻜﻴﻴﻒ ﺍﻟﻔﻘﻬﻲ ﻟﻠﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺃ‪‬ﺎ ﺳﻠﻊ ﺇﻟﻜﺘﺮﻭﻧﻴﺔ‪.‬‬
‫ﺕ‪ -‬ﺍﻟﺘﻮﻗﻒ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻋﻠﻰ ﺻﻮﺭ‪‬ﺎ ﺍﳊﺎﻟﻴﺔ‪.‬‬
‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺍﻟﺘﻮﺻﻴﺎﺕ‬

‫)‪ (1‬ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬

‫‪128‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫ﺃ‪ -‬ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻨﺴﻴﻖ ﺑﲔ ﺍﳌﺨﺘﺼﲔ ﰲ ﳎﺎﻻﺕ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻣﻦ ﺃﺟﻞ ﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻉ ﺍﻟﻌﻤﻼﺕ‬
‫ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺩﺭﺍﺳﺔ ﻣﺴﺘﻔﻴﻀﺔ‪.‬‬
‫ﺏ‪ -‬ﺇﳚﺎﺩ ﺑﺪﻳﻞ ﺷﺮﻋﻲ ﻋﻦ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﺗﺘﺤﻘﻖ ﻓﻴﻬﺎ ﲨﻴﻊ ﻭﻇﺎﺋﻒ ﺍﻟﻨﻘﻮﺩ ﻭﺷﺮﻭﻃﻬﺎ‪ ،‬ﻭﺗﺸﺮﻑ‬
‫ﻋﻠﻴﻬﺎ ﻫﻴﺌﺔ ﺷﺮﻋﻴﺔ‪.‬‬
‫ﺕ‪ -‬ﺳﻦ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﳌﻨﺎﺳﺒﺔ ﳌﻮﺿﻮﻉ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻣﻦ ﻗ‪‬ﺒﻞ ﺣﻜﻮﻣﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ .5‬ﻗﺎﺋﻤﺔ ﺍﳌﺮﺍﺟﻊ‬
‫‪ .1‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﺍﳌﻬﺬﺏ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫‪ .2‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺇﺑﺮﺍﻫﻴﻢ‪1991 ،‬ﻡ‪.‬‬
‫‪ .3‬ﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .4‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﺳﻢ‪ ،‬ﳎﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﳌﺼﺤﻒ‬
‫ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﳌﺪﻳﻨﺔ‪.‬‬
‫‪ .5‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳌﻘﺮﻳﺰﻱ‪ ،‬ﺍﻟﻨﻘﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪1298 ،‬ﻡ‪.‬‬
‫‪ .6‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪1979 ،‬ﻡ‪.‬‬
‫‪ .7‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺠﺮ‪ ،‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ .8‬ﺃﲪﺪ ﺑﻦ ﳛﻲ ﺑﻦ ﺟﺎﺑﺮ ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﻓﺘﻮﺡ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ‪ ،‬ﺑﲑﻭﺕ‪1988 ،‬ﻡ‪.‬‬
‫‪ .9‬ﺃﲪﺪ ﳐﺘﺎﺭ ﻋﻤﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﻌﺠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪2008 ،‬ﻡ‪.‬‬
‫‪ .10‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﻋﺒﺎﺱ ﺍﳉﻤﻴﻠﻲ‪ ،‬ﺇﺻﺪﺍﺭ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺑﲔ ﺿﻮﺍﺑﻂ ﺍﻟﺸﺮﻉ ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻌﺼﺮ‪،‬‬
‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﺸﺎﺭﻗﺔ‪16 ،‬ﻭ‪17‬ﺇﺑﺮﻳﻞ ‪2019‬ﻡ‪.‬‬
‫‪ .11‬ﺑﻨﺪﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻴﺤﲕ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﰲ‬
‫ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﺸﺎﺭﻗﺔ‪16 ،‬ﻭ‪17‬ﺇﺑﺮﻳﻞ ‪2019‬ﻡ‪.‬‬
‫‪ .12‬ﺳﺘﺮ ﺍﳉﻌﻴﺪ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻷﻭﺭﺍﻕ ﺍﻟﻨﻘﺪﻳﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪1993 ،‬ﻡ‪،‬‬
‫ﺹ‪.48‬‬

‫‪129‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫‪ .13‬ﺳﺤﻨﻮﻥ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﳌﺪﻭﻧﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪1994 ،‬ﻡ‪.‬‬

‫‪ .14‬ﺳﻌﺪﻱ ﺃﺑﻮ ﺣﺒﻴﺐ‪ ،‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪1988 ،‬ﻡ‪.‬‬
‫‪ .15‬ﺷﺒﲑ‪ ،‬ﳏﻤﺪ ﻋﺜﻤﺎﻥ‪ ،‬ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﺍﻷﺭﺩﻥ‪2001 ،‬ﻡ‪.‬‬
‫‪ .16‬ﻃﺎﺭﻕ ﳏﻤﺪ ﲪﺰﺓ‪ ،‬ﺍﻟﻨﻘﻮﺩ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﻛﺈﺣﺪﻯ ﻭﺳﺎﺋﻞ ﺍﻟﺪﻓﻊ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺯﻳﻦ ﺍﳊﻘﻮﻗﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫‪2011‬ﻡ‪.‬‬
‫‪ .17‬ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﺴﺒﻬﺎﱐ‪ ،‬ﺍﻟﻨﻘﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ‪ ،‬ﳎﻠﺔ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻋﺒﺪ‬
‫ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺍ‪‬ﻠﺪ ‪1998 ،10‬ﻡ‪.‬‬
‫‪ .18‬ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﺴﺒﻬﺎﱐ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﻣﺘﻘﺪﻣﺔ ﰲ ﺍﻟﻨﻘﻮﺩ ﻭﺍﻟﺼﲑﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪2012 ،‬ﻡ‪.‬‬
‫‪ .19‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺒﺎﺣﻮﺙ‪ ،‬ﺍﻟﻨﻘﻮﺩ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﻣﻔﻬﻮﻣﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ ﻭﺁﺛﺎﺭﻫﺎ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬
‫‪2017‬ﻡ‪.‬‬
‫‪ .20‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﺳﻠﺴﻠﺔ ﻋﺎﱂ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍ‪‬ﻠﺲ ﺍﻟﻮﻃﲏ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ‪،‬‬
‫ﺍﻟﻜﻮﻳﺖ‪1983 ،‬ﻡ‪.‬‬
‫‪ .21‬ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﺮﺩﺍﻭﻱ‪ ،‬ﺍﻟﻔﺮﻭﻉ ﻭﻣﻌﻪ ﺗﺼﺤﻴﺢ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺮﻛﻲ‪.‬‬
‫‪ .22‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫‪1983‬ﻡ‪.‬‬
‫‪ .23‬ﻋﻤﺮ ﻛﺎﻣﻞ‪ ،‬ﺍﻟﻨﻘﻮﺩ ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﻨﻘﺪﻱ ﺍﻟﺪﻭﱄ ﺑﲔ ﺍﻻﻗﺘﺼﺎﺩ ﺍﳌﻌﺎﺻﺮ ﻭﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ ،1‬ﺩﻟﺔ ﺍﻟﱪﻛﺔ‪،‬‬
‫‪1999‬ﻡ‪.‬‬
‫‪ .24‬ﻏﺴﺎﻥ ﺍﻟﺸﻴﺦ‪ ،‬ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﻔﻘﻬﻲ ﻟﻠﻌﻤﻼﺕ ﺍﻟﺮﻗﻤﻴﺔ – ﺍﻟﺒﺘﻜﻮﻳﻦ ﳕﻮﺫﺟ‪‬ﺎ ‪ ،-‬ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺟﺎﻣﻌﺔ‬
‫ﺍﻟﺸﺎﺭﻗﺔ‪16 ،‬ﻭ‪17‬ﺇﺑﺮﻳﻞ ‪2019‬ﻡ‪.‬‬
‫‪ .25‬ﳎﻠﺔ ﺍ‪‬ﻤﻊ ﺍﻟﻔﻘﻬﻲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﺍﻟﻌﺪﺩ ‪.8‬‬
‫‪ .26‬ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺍﻵﺛﺎﺭ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﳌﺎﻟﻴﺔ ﻟﻠﻨﻘﻮﺩ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﻣﺆﲤﺮ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺼﺮﻓﻴﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‬
‫ﺑﲔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺩﰊ‪2003 ،‬ﻡ‪.‬‬

‫‪130‬‬
 ‫ﺃﲰﺎﺀ ﺳﺎﳌﲔ ﺍﻟﻌﺮﻳﺎﱐ‬

‫‪ .27‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻟﻠﻨﺸﺮ‪ ،‬ﺗﻮﻧﺲ‪.‬‬
‫‪ .28‬ﳏﻤﺪ ﺃﻣﲔ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ ،‬ﺭﺩ ﺍﶈﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ‪ ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ .29‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﺍﳌﺒﺴﻮﻁ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪1993 ،‬ﻡ‪.‬‬
‫‪ .30‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺷﺪ‪ ،‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﻭ‪‬ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪2004 ،‬ﻡ‪.‬‬
‫‪ .31‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳊﻄﺎﺏ‪ ،‬ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ‪ ،‬ﻁ‪ ،3‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪1992 ،‬ﻡ‪.‬‬
‫‪ .32‬ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺝ‪ ،7‬ﻁ‪1414 ،،3‬ﻩ‪.‬‬
‫‪ .33‬ﳏﻤﺪ ﺯﻛﻲ ﺷﺎﻓﻌﻲ‪ ،‬ﻣﻘﺪﻣﺔ ﰲ ﺍﻟﻨﻘﻮﺩ ﻭﺍﻟﺒﻨﻮﻙ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.1983 ،‬‬
‫‪ .34‬ﳏﻤﺪ ﻋﻴﺎﺩﺓ ﺍﻟﻜﺒﻴﺴﻲ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﳌﺸﻔﺮﺓ ﻭﺍﳌﻌﻤﺎﺓ ﻣﺎﻫﻴﺘﻬﺎ ﻭﺿﻮﺍﺑﻂ ﺍﻟﺘﻌﺎﻣﻞ ‪‬ﺎ‪ ،‬ﻣﻨﺘﺪﻯ ﻓﻘﻪ ﺍﻻﻗﺘﺼﺎﺩ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩﺍﺋﺮﺓ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﻤﻞ ﺍﳋﲑﻱ‪ ،‬ﺩﰊ‪2018 ،‬ﻡ‪.‬‬
‫‪ .35‬ﻣﺮﺍﺩ ﺭﺍﻳﻖ ﻋﻮﺩﺓ‪ ،‬ﻭﻇﺎﺋﻒ ﻭﺷﺮﻭﻁ ﺍﻟﻨﻘﻮﺩ ﻭﻣﺪﻯ ﲢﻘﻘﻬﺎ ﰲ ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﰲ‬
‫ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﺸﺎﺭﻗﺔ‪16 ،‬ﻭ‪17‬ﺇﺑﺮﻳﻞ ‪2019‬ﻡ‪.‬‬
‫‪ .36‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ‪ ،‬ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪2002 ،‬ﻡ‪.‬‬
‫‪ .37‬ﻳﺎﺳﺮ ﺁﻝ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪-‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻔﻘﻬﻴﺔ‪ ،-‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﳌﻴﻤﺎﻥ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪.‬‬
‫‪ .38‬ﳛﻲ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ – ﻣﻊ ﺗﻜﻤﻠﺔ ﺍﻟﺴﺒﻜﻲ ﻭﺍﳌﻄﻴﻌﻲ ‪ ،-‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬

‫ﺍﳌﻮﺍﻗﻊ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪:‬‬
‫‪ ،YouTube .1‬ﻓﺘﻮﻯ ﺩ‪ .‬ﻧﺎﻳﻒ ﺍﻟﻌﺠﻤﻲ‪ ،‬ﺍﻟﺘﻜﻴﻴﻒ ﺍﻟﻔﻘﻬﻲ ﻭﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻟﻠﻌﻤﻼﺕ ﺍﻟﺮﻗﻤﻴﺔ ﺍﳌﺸﻔﺮﺓ‪-18 ،‬‬
‫ﻳﻨﺎﻳﺮ‪2018-‬ﻡ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪https://www.youtube.com/watch?v=UiZx0R-K7fE :‬‬
‫‪ ،YouTube .2‬ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﺸﺒﻴﻠﻲ‪ ،‬ﺍﻟﺘﺪﺍﻭﻝ ﺑﺎﻟﻌﻤﻼﺕ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﺍﻟﺮﻗﻤﻴﺔ"ﺍﻟﺒﺘﻜﻮﻳﻦ"‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪:‬‬
‫‪https://www.youtube.com/watch?v=KxikLcHuVt0 YouTube‬‬
‫‪ .3‬ﺍﳍﻴﺌﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻷﻭﻗﺎﻑ‪ ،‬ﺣﻜﻢ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﺒﺘﻜﻮﻳﻦ‪ ،‬ﻓﺘﻮﻯ ﺭﻗﻢ )‪-30 ،(89043‬ﻳﻨﺎﻳﺮ‪-‬‬
‫‪2018‬ﻡ‪https://www.awqaf.gov.ae/ar/Pages/FatwaDetail.aspx?did=89043 ،‬‬

‫‪131‬‬
 ‫ﺍﻟﻌﻤﻼﺕ ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ‪ -‬ﺣﻘﻴﻘﺘﻬﺎ ﻭﺗﻜﻴﻴﻔﻬﺎ ﻭﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ ‪-‬‬

‫‪ .4‬ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺷﺎﺭ‪ ،‬ﺻﺤﻴﻔﺔ ﺳﺒﻖ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﺍﳌﻄﻠﻖ ﳛﺬﺭ ﻣﻦ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﺒﺘﻜﻮﻳﻦ ﻭﺍﻟﻌﻤﻼﺕ ﺍﻟﺮﻗﻤﻴﺔ‪ ،‬ﺑﺘﺎﺭﻳﺦ ‪-28‬‬
‫ﺭﺑﻴﻊ ﺍﻷﺧﺮ‪1439-‬ﻩ ﺍﳌﻮﺍﻓﻖ ‪-15‬ﻳﻨﺎﻳﺮ‪2018-‬ﻡ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪https://sabq.org/NGZvjV :‬‬
‫‪ .5‬ﺩﺍﺭ ﺍﻹﻓﺘﺎﺀ‪ ،‬ﻓﻠﺴﻄﲔ‪ ،‬ﻗﺮﺍﺭ ‪ ،1/581‬ﺭﻗﻢ ‪ ،16/2017/297‬ﺑﺘﺎﺭﻳﺦ ‪-25‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪1439-‬ﻩ ﺍﳌﻮﺍﻓﻖ‬
‫‪ 14‬ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ‪2017 -‬ﻡ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪http://staff.ppu.edu/jawad/files/316 :‬‬

‫‪ .6‬ﺩﺍﺭ ﺍﻹﻗﺘﺎﺀ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻣﻔﱵ ﺍﳉﻤﻬﻮﺭﻳﺔ ﻳﺒﲔ ﺣﻜﻢ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﻌﻤﻠﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ )ﺍﻟﺒﺘﻜﻮﻳﻦ(‪2018-1-1 ،‬ﻡ‬
‫‪https://www.dar-alifta.org/AR/Viewstatement.aspx?sec=media&ID=5617 ،‬‬
‫‪ .7‬ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻴﻮﻡ‪ ،‬ﺩ‪ .‬ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳊﺪﺍﺩ‪ ،‬ﺍﻟﻌﻤﻼﺕ ﺍﻟﺮﻗﻤﻴﺔ ﻭﺍﻷﺧﻄﺎﺭ ﺍﶈﺪﻗﺔ‪2018-2-9 ،‬ﻡ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪:‬‬
‫‪https://www.emaratalyoum.com/opinion/2018-02-09-1.1069583‬‬
‫‪ .8‬ﺃﲪﺪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﺘﻮﻯ ﻛﻮﻳﺘﻴﺔ ﺑﺘﺤﺮﱘ ﺍﻟﺒﺘﻜﻮﻳﻦ‪ ،‬ﺻﺤﻴﻔﺔ ﺍﻟﺮﺍﻱ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪-16 ،‬ﻳﻨﺎﻳﺮ‪ ،2018-‬ﺍﻟﺴﺎﻋﺔ‬
‫‪12‬ﺻﺒﺎﺣ‪‬ﺎ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪https://www.alraimedia.com/article/795185 :‬‬

‫‪132‬‬