‫اء ا‬ ‫ا ح‬ ‫‪ ١٤٣٨‬ﵺ‪ ٢٠١٧‬ﻡ‬ ‫ﻻ ﻳﺠﻮﺯ ﻧﺴﺦ ﺃﻭ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻱ ﺟﺰﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺃﻱ ﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ‬ ‫ﺃﻭ ﺑﺄﻳﺔ ﻭﺳﻴﻠﺔ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞﺳﻮﺍﺀ ﺍﻟﺘﺼﻮﻳﺮﻳﺔ ﺃﻭ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻨﺴﺦ‬ ‫ﺍﻟﻔﻮﺗﻮﻏﺮﺍﻓﻲ ﺃﻭ ﺳﻮﺍﻩ ﻭﺣﻔﻆ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻭﺍﺳﺘﺮﺟﺎﻋﻬﺎﺇﻻ ﺑﺈﺫﻥ ﺧﻄﻲ ﻣﻦ ﺍﻟﻨﺎﺷﺮ‪.‬‬ ‫اء ا‬ ‫ا ح‬ ‫ﺃﻋﺪ ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‬ ‫‬ ‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﻤﺸﺎﺭﻙ ﺑﺠﺎﻣﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ )ﻣﺎﻟﻴﺰﻳﺎ(‬ ‫ﻭﻛﻴﻞ ﺍﻟﺠﺎﻣﻌﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻭﺍﻟﺒﺤﻮﺙ )ﺳﺎﺑ ﻘﺎ(‬ ‫‪5‬‬ ‫   أ م ا ح‬ ‫ ! ا ح  ا‬ ‫ﻭﺗﺠﻮﺯ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻟﻀﻢ‪ ،‬ﻭﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻟﻪ‬ ‫‪‬‬‫ﺍﻟﻨﻜﺎﺡ ﻟﻐﺔ‪ :‬ﺍﻟﻀﻢ‪ ،‬ﻭﺍﻟﺘﺪﺍﺧﻞ‪،‬‬ ‫ﻓﻲ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﺳ ‪‬ﻤﻲ ﺑﺎﻟﻌﻘﺪ ﻷﻧﻪ ﺳﺒﺒﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺣﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻮﻁﺀ ﻭﺍﻟﻌﻘﺪ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﻔﺎﺭﺳﻲ‪ :‬ﺇﺫﺍ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻜﺢ ﻓﻼﻧﺔ ﺃﻭ ﺑﻨﺖ ﻓﻼﻥ ﻓﺎﻟﻤﺮﺍﺩ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻜﺢ‬ ‫ﺯﻭﺟﺘﻪ ﻓﺎﻟﻤﺮﺍﺩ ﺍﻟﻮﻁﺀ‪.‬‬ ‫ﻣﺴﺘﻌﻠﻴﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻤﺤﺴﺎﺕ‬ ‫‬‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺃﺻﻠﻪ ﻟﺰﻭﻡ ﺷﻲﺀ ﻟﺸﻲﺀ‬ ‫ﻛﺎﻟﻮﻁﺀ‪ ،‬ﻭﻛﺘﻨﺎﻛﺤﺖ ﺍﻷﺷﺠﺎﺭ‪ ،‬ﺃﻱ‪ :‬ﺩﺧﻠﺖ ﺃﻏﺼﺎﻥ ﺑﻌﻀﻬﺎ ﻓﻲ ﺑﻌﺾ‪ ،‬ﻭﻧﻜﺢ‬ ‫ﺍﻟﻤﻄﺮ ﺍﻷﺭﺽ ﻭﻓﻲ ﺍﻟﻤﻌﺎﻧﻲ‪ :‬ﻛﻨﻜﺢ ﺍﻟﻨﻌﺎﺱ ﺍﻟﻌﻴﻦ)‪.(١‬‬ ‫ﻭﻣﻦ ﻣﻌﺎﻧﻲ ﺍﻟﻨﻜﺎﺡ‪ :‬ﺍﻟﺠﻤﺎﻉ ﻭﺍﻟﻤﺒﺎﺿﻌﺔ ﻭﺍﻟﻤﺒﺎﺷﺮﺓ ﻭﺍﻟﺒﺎﻩ ﻭﺍﻟﻐﺸﻴﺎﻥ‬ ‫ﻭﺍﻟﻠﻤﺲ ﻭﺍﻟﻀﻢ ﻭﺍﻟﺒﻌﺎﻝ ﻭﺍﻟﻤﺒﺎﻋﻠﺔ ﻭﺍﻟﻤﻨﺎﺻﻌﺔ‪ :‬ﻛﻞ ﺫﻟﻚ ﺑﻤﻌﻨﻰ ﺍﻟﺠﻤﺎﻉ‪.‬‬ ‫ﻭﺍﻟﻨﻜﺎﺡ‪ :‬ﻣﺸﺘﻖ ﺍﺳﻤﻪ ﻣﻦ ﺗﻨﺎﻛﺢ ﺍﻷﻏﺼﺎﻥ‪ ،‬ﺃﻱ‪ :‬ﺩﺧﻮﻝ ﺑﻌﻀﻬﺎ ﻓﻲ‬ ‫ﺑﻌﺾ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﺗﺄﻟﻴﻒ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ ‪ ،٥/٦‬ﻁ ‪٣‬‬ ‫‪١٣٩٢‬ﻫ‪١٩٧٢/‬ﻡ ﻣﻜﺘﺒﺔ ﺍﻹﺭﺷﺎﺩ ﺟﺪﺓ‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻭﺑﻼﻍ ﺍﻟﺮﺍﻏﺒﻴﻦ ﺗﺄﻟﻴﻒ ﺧﻤﻴﺲ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺸﻘﺼﻲ‬ ‫ﺍﻟﺮﺳﺘﺎﻗﻲ ‪ ،٤٢٨/٧‬ﻁ ‪١٤٢٧ ١‬ﻫ‪٢٠٠٧/‬ﻡ ﻣﻜﺘﺒﺔ ﻣﺴﻘﻂ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪6‬‬ ‫ ! ا ح  اﻻ‪#$‬ﻼح‬ ‫ﻣﺠﺎﺯﺍ ﻋﻠﻰ ﻣﺎ ﺻﺤﺢ ﺑﻌﺾ ﻭﻟﻢ ﻳﺮﺩ ﻓﻲ‬ ‫‬‫ﺷﺮ ﻋﺎ‪ :‬ﺍﻟﻌﻘﺪ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﻮﻁﺀ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻟﻠﻌﻘﺪ‪ ،‬ﻭﻣﻨﻪ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Õ Ô Ó Ò Ñ Ð Ï Î Í ﴿ :‬‬ ‫‪] ﴾ × Ö‬ﺍﻟﺒﻘﺮﺓ‪.[٢٣٠ :‬‬ ‫ﺑﺪ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻛﻤﺎ ﺇﻧﻪ ﻻ ‬ ‫ﻓﺈﻥ ﺍﻟﻤﺮﺍﺩ ﻓﻴﻪ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺃﻣﺎ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻮﻁﺀ ﻓﻴﻪ ﻓﻤﻦ ‪‬‬ ‫ﻣﻦ ﺍﻟﺘﻄﻠﻴﻖ ﺃﻭ ﺍﻟﺤﺮﻣﺔ ﺃﻭ ﺍﻟﻤﻮﺕ ﺛﻢ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺇﻻ ﻟﻢ ﺗﺤﻞ ﻟﻸﻭﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﻘﻴﻘﺔ‬ ‫ﻓﻲ ﺍﻟﻮﻁﺀ ﻣﺠﺎﺯ ﻓﻲ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﻘﻴﻘﺔ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺭﺟﺤﻪ ﺍﺑﻦ ﺣﺠﺮ)‪.(١‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﺳﻢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﺍﻟﺠﻤﺎﻉ ﻧﻔﺴﻪ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻓﺮﻗﺔ‪ :‬ﻫﻮ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺍﻟﺘﺰﻭﻳﺞ ﻫﻮ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻘﻮﻝ؛ ﻷﻥ ﺍﻟﻌﺮﺏ‬ ‫ﻧﻜﺎﺣﺎ؛ ﻷﻧﻪ ﻳﺒﻴﺢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﺴﻤﻲ ﺍﻟﺴﺒﺐ ﺑﺎﺳﻢ ﺍﻟﻤﺴﺒﺐ ﻟﻪ‪.‬‬ ‫‬‫ﺗﺴ ‪‬ﻤﻲ ﺍﻟﻌﻘﺪ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ‪ : 5‬ﺍﻟﻨﻜﺎﺡ‪ :‬ﺍﺳﻢ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ ﺩﻭﻥ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﺑﻌﺪ‬ ‫ﺍﻟﻌﻘﺪ‪ :‬ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺠﻤﺎﻉ)‪.(٢‬‬ ‫  & ا ح‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪^ ] \ [ Z Y X W V U T ﴿ :‬‬ ‫_ ` ‪p o n ml k j i h g f e d cb a‬‬ ‫‪] ﴾ q‬ﺍﻟﻨﺴﺎﺀ‪ ،[٣ :‬ﻓﻲ ﻇﺎﻫﺮ ﻟﻔﻆ ﺍﻟﺘﻨﺰﻳﻞ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻣﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ‬ ‫ﻳﺘﺰﻭﺟﻮﺍ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻣﺜﻨﻰ ﻭﺛﻼﺙ ﻭﺭﺑﺎﻉ‪ ،‬ﻓﺈﻥ ﺧﺎﻓﻮﺍ ﺃﻻ ﻳﻌﺪﻟﻮﺍ ﺑﻴﻦ ﻫﺆﻻﺀ‪،‬‬ ‫ﻓﻠﻴﺘﺰﻭﺟﻮﺍ ﻭﺍﺣﺪﺓ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٥/٦‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٤٢٨/٧‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﻋﻤﺮ‬ ‫ﺍﻟﻔﺮﺍﻫﻴﺪﻱ ﺍﻷﺯﺩﻱ ﻟﻺﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻴﺪ ﺍﻟﺴﺎﻟﻤﻲ ‪ ١/٣‬ ‪ ٢‬ﻣﻜﺘﺒﺔ ﺍﻹﻣﺎﻡ ﻧﻮﺭ‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ‪.‬‬ ‫‪7‬‬‫ﺗﻤﻬﻴﺪ ﻓﻲ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﻓﻲ ﺍﻟﻤﻌﻨﻰﻭﺍﷲ ﺃﻋﻠﻢ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻣﺮ ﺇﺑﺎﺣﺔ ﻻ ﻭﺟﻮﺏ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ ° ¯ ® ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٢ :‬ﻳﻌﻨﻲ ﺇﺫﺍ ﺣﻠﻠﺘﻢ ﻣﻦ ﺇﺣﺮﺍﻣﻜﻢ‪،‬‬ ‫ﺃﺑﻴﺢ ﻟﻜﻢ ﺃﻛﻞ ﺍﻟﺼﻴﺪ ﻣﻦ ﺍﻟﺤﻞ‪.‬‬ ‫ﺗﺰﻭﺝ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺣﺼﻦ ﺑﻬﺎ ﺩﻳﻨﻪ‪ ،‬ﻭﺍﻛﺘﻔﻰ ﺑﻬﺎ ﻋﻦ‬ ‫ﻓﻜﺬﻟﻚ ﻣﻦ ‪‬‬ ‫ﻓﺮﺿﺎ ﺃﻥ ﻳﺘﺰﻭﺝ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪،‬‬ ‫ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺭﺿﻴﺖ ﻧﻔﺴﻪ ﺑﺬﻟﻚ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ‬ ‫ﻣﺜﻨﻰ ﻭﺛﻼﺙ ﻭﺭﺑﺎﻉ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻣﺒﺎﺡ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺃﻥ ﻳﺘﺰﻭﺝ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﺃﻭ‬ ‫ﺃﺭﺑﻌﺎ‪ ،‬ﻻ ﻓﻮﻕ ﺫﻟﻚ‪.‬‬ ‫ﺛﻼﺛﺎ‪ ،‬ﺃﻭ ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺸﺘﻪ ﺍﻟﺘﺰﻭﻳﺞ ﻭﻟﻢ ﻳﺨﻒ ﺍﻟﻌﻨﺖ ﻭﺍﺳﺘﻘﺎﻡ ﺩﻳﻨﻪ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﺘﺰﻭﻳﺞ‪،‬‬ ‫ﻓﻼ ﻧﻌﻠﻢ ﺃﻧﻪ ﻳﻠﺰﻣﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﻭﻋﻴﺪ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻲ‬ ‫ﺗﺮﻙ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺍﻹﻃﻼﻕ‪ ،‬ﻻ ﻋﻠﻰ‬ ‫ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻠﺰﻭﻡ)‪.(١‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻨﻜﺎﺡ ﻧﺪﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﺑﻔﺮﺽ‪ ،‬ﻭﻗﻴﻞ ﻟﺒﻌﺾ‪ :‬ﻣﺎ ﺃﻓﻀﻞ‪:‬‬ ‫ﺍﻟﺘﺰﻭﻳﺞ ﻭﺍﻻﻟﺘﻤﺎﺱ؟ ﺃﻭ ﺍﻟﻌﺰﻭﺑﻴﺔ ﻭﺍﻟﺼﺒﺮ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺧﺎﻑ ﺍﻟﻌﻨﺖ ﻋﻠﻰ ﻧﻔﺴﻪ‪،‬‬ ‫ﻓﺎﻟﺘﺰﻭﻳﺞ ﺃﻓﻀﻞ‪ ،‬ﻓﺈﻥ ﺭﺟﺎ ﻓﻲ ﺗﻔﺮﻏﻪ ﻋﻦ ﺍﻟﺘﺰﻭﻳﺞ ﺃﺳﻠﻢ ﻭﺃﻗﺪﺭ ﻋﻠﻰ ﺃﻣﺮ ﺁﺧﺮﺗﻪ‪،‬‬ ‫ﻛﺎﻥ ﺫﻟﻚ ﺃﻓﻀﻞ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ ﺗﺪﻋﻮﻩ ﻧﻔﺴﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻐﻴﺮ‬ ‫ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﺇﺗﻴﺎﻧﻪ)‪.(٢‬‬ ‫ ا‪  *+!,‬ا ح و('‬ ‫ﻗﺪ ﻗﻴﻞ‪ :‬ﻣﻦ ﺗﺰﻭﺝ ﻓﻘﺪ ﺃﺣﺮﺯ ﻧﺼﻒ ﺩﻳﻨﻪ‪ ،‬ﻓﻠﻴﺘﻖ ﺍﷲ ﻓﻲ ﺍﻟﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ‪،‬‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻟﻢ ﻳﺘﺰﻭﺝ ﻓﺎﺗﻪ ﺩﻳﻨﻪ ﻛﻠﻪ؛ ﻷﻧﻪ ﻳﺰﻧﻲ‪ ،‬ﻭﻻ ﻳﺰﻧﻲ ﺍﻟﺰﺍﻧﻲ ﺣﻴﻦ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤١٢/٧‬ ‪ ،٤١٣‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻟﻠﺸﻴﺦ ﺃﺑﻲ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﺮﻛﺔ‬ ‫ﺍﻟﻌﻤﺎﻧﻲ ‪ ٢٠٩/٢‬ ‪ ،٢١٠‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫ﺍﻟﺒﻬﻠﻮﻱ ‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٢٦/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪8‬‬ ‫ﻳﺰﻧﻲ ﻭﻫﻮ ﻣﺆﻣﻦ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ ﺳﻼﻣﺔ ﺟﻮﺍﺭﺣﻪ ﻭﻗﻠﺒﻪ ﻣﻦ ﺍﻟﺰﻧﺎ ﻧﺼﻒ ﺩﻳﻨﻪ ﻣﺒﺎﻟﻐﺔ‬ ‫ﻭﺗﺄﻛﻴﺪ ﺍ ﻗﺎﻝ ﮊ ‪» :‬ﺗﺰﻭﺟﻮﺍ ﻓﺈﻧﻲ ﺃﻛﺎﺛﺮ ﺑﻜﻢ ﺍﻷﻣﻢ«‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﺃﻧﻜﺤﻮﺍ ﻓﺈﻧﻲ‬ ‫ﺃﻛﺎﺛﺮ ﺑﻜﻢ ﺍﻷﻣﻢ«)‪ ،(١‬ﻭﺃﺭﺍﺩ ﺑﺎﻟﻨﻜﺎﺡ‪ :‬ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻭﻳﺠﻮﺯ ﺇﺑﻘﺎﺅﻩ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪،‬‬ ‫ﻭﺍﻟﻤﻮﺍﻓﻖ ﻷﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﻌﻨﻰ ﻣﻜﺎﺛﺮﺗﻪ ﺍﻷﻣﻢ‪ :‬ﺣﺐ ﺍﻟﺨﻴﺮ‬ ‫ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻫﻲ ﻛﺜﺮﺓ ﺃﻣﺘﻪ ﺍﻟﻌﺎﺑﺪﻳﻦ ﷲ ﺍﻟﺪﺍﺧﻠﻴﻦ ﺍﻟﺠﻨﺔ‪ ،‬ﻻ ﺍﻟﺘﺮﻳﺲ ﻭﺍﻟﺘﻌﺎﻇﻢ ﺷﺒﻪ‬ ‫ﻇﻬﻮﺭ ﻛﻞ ﻣﻦ ﺍﻷﻣﻢ ﻟﻸﺧﺮﻯ ﻭﻣﻘﺎﺑﻠﺘﻬﺎ ﻟﻬﺎ ﻭﻇﻬﻮﺭ ﻛﻤﻴﺘﻬﺎ ﻣﻊ ﺣﺐ ﻛﻞ ﻧﺒﻲ ﺃﻥ‬ ‫ﺗﻜﺜﺮ ﺃﻣﺘﻪ ﺑﻈﻬﻮﺭ ﻣﺎ ﻳﻔﺎﺧﺮ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺳﺘﻌﺪﺍﺩﻩ ﻟﻠﻔﺨﺮ ﻭﺇﻇﻬﺎﺭﻩ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ‬ ‫ﻭﻣﺠﺎﺯﺍ ﻭﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻛﻠﻬﺎ ﻳﻜﻮﻥ ﺫﻟﻚ‬ ‫‬‫ﻓﺨﺮﺍ‬ ‫ﺳﻤﻲ ﺫﻟﻚ ﻓﻲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ‬ ‫ﻣﺮﻛﺒﺎ ﺗﻤﺜﻴﻠ ‪‬ﻴﺎ ﻭﻗﺎﻝ ﮊ ‪» :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺍﻟﺒﺎﺀﺓ‬ ‫‬‫ﻣﺠﺎﺯﺍ‬ ‫‬ ‫ﻓﻠﻴﺘﺰﻭﺝ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺴﺘﻄﻊ ﻓﻠﻴﺼﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻮﻡ ﻟﻪ ﻭﺟﺎﺀ«)‪.(٢‬‬ ‫ﻭﺍﻟﺒﺎﺀﺓ ﺑﻬﻤﺰﺓ ﻭﻫﺎﺀ ﻣﻨﻘﻮﻃﺔ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺳ ‪‬ﻤﻲ ﻷﻥ ﺍﻟﺮﺟﻞ ﻳﺘﺒﻮﺃ ﻣﻦ ﺃﻫﻠﻪ ﺃﻱ‬ ‫ﻳﺴﻜﻦ ﻣﻨﻬﺎ ﻛﻤﺎ ﻳﺘﺒﻮﺃ ﻣﻦ ﺩﺍﺭﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺒﺎﺀ ﺑﻠﻐﺎﺗﻪ‪ :‬ﺷﺪﺓ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻳﻨﺎﺳﺒﻪ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻷﺻﻞ‪ :‬ﺇﻥ ﺍﻟﺒﺎﺀﺓ ﻫﻮ ﺍﻟﺤﻆ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻭﻣﻊ ﻗﻮﻟﻪ‪» :‬ﻭﻣﻦ ﻟﻢ‬ ‫ﻳﺴﺘﻄﻊ ﻓﻠﻴﺼﻢ« ﻣﻦ ﻟﻢ ﻳﺴﺘﻄﻊ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪» :‬ﻣﻦ‬ ‫ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺍﻟﺒﺎﺀﺓ«‪ ،‬ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻨﺼﻴﺐ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺃﻱ‪ :‬ﻣﻠﻚ ﻣﺎ ﻳﺘﺰﻭﺝ ﺑﻪ‪.‬‬ ‫ﻭﺍﻟﻮﺟﺎﺀ‪ :‬ﺍﻟﺨﺼﻲ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﺒﺮ ﻋﻨﻬﻦ ﺧﻴﺮ ﻣﻦ ﺍﻟﺼﺒﺮ ﻋﻠﻴﻬﻦ ﻭﻓﻲ ﺍﻟﻤﺜﻞ‪ :‬ﺍﻟﺘﺰﻭﺝ ﻓﺮﺡ‬ ‫ﺷﻬﺮ‪ ،‬ﻭﻏﻢ ﺩﻫﺮ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻌﻤﺮ ﻛﻠﻪ‪ ،‬ﻭﻭﺯﻥ ﻣﻬﺮ‪ ،‬ﺃﻱ‪ :‬ﺻﺪﺍﻕ‪ ،‬ﻭﺭﻕ ﻇﻬﺮ‪ ،‬ﺃﻱ‪:‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻲ ﺍﻟﻤﺼﻨﻒ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻧﻜﺎﺡ ﺍﻷﺑﻜﺎﺭ ﻭﺍﻟﻤﺮﺃﺓ ﺍﻟﻌﻘﻴﻢ‪،‬‬ ‫ﺡ‪.١٠٣٤٣ :‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ﺑﺎﺏ‪ :‬ﺍﻟﺼﻮﻡ ﻟﻤﻦ ﺧﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻌﺰﺑﺔ‪ ،‬ﺡ‪،١٩٠٥ :‬‬ ‫ﻭﺍﻟﺮﺑﻴﻊ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻛﺴﺮ ﺍﻟﺸﻬﻮﺓ ﺑﺎﻟﺼﻮﻡ‪ ،‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.٥٨/٣‬‬ ‫‪9‬‬‫ﺗﻤﻬﻴﺪ ﻓﻲ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻋﺒﺪﺍ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺘﺰﻭﺝ ﻣﻮﺟﺐ ﺫﻟﻚ ﺃﻭ ﺳﺒﺐ ﺫﻟﻚ)‪.(١‬‬ ‫ﻋﺒﻮﺩﻳﺔ ﻇﻬﺮ؛ ﺃﻱ‪ :‬ﻳﻜﻮﻥ ﻟﻬﺎ ‬ ‫ﺇﻟﻲ ﻣﻦ ﺩﻧﻴﺎﻛﻢ‬ ‫‪‬‬‫ﻭﺍﻟﻨﻜﺎﺡ ﻣﻦ ﺳﻨﻦ ﺍﻟﻤﺮﺳﻠﻴﻦ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺒﻲﮊ ‪» :‬ﺣﺒﺐ‬ ‫ﺛﻼﺙ‪ :‬ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﻟﻄﻴﺐ‪ ،‬ﻭﺟﻌﻠﺖ ﻗﺮﺓ ﻋﻴﻨﻲ ﻓﻲ ﺍﻟﺼﻼﺓ«)‪.(٢‬‬ ‫ﺃﺭﺣﺎﻣﺎ‪،‬‬ ‫‬‫ﻭﻗﺎﻝ ﮊ ‪» :‬ﺗﺰﻭﺟﻮﺍ ﺍﻷﺑﻜﺎﺭ؛ ﻓﺈﻧﻬﻦ ﺃﻋﺬﺏ ﺃﻓﻮﺍ ﻫﺎ‪ ،‬ﻭﺃﻧﺘﻖ‬ ‫ﻭﻟﺪﺍ‪،‬‬ ‫ﺃﺭﺣﺎﻣﺎ«‪ ،‬ﺃﻱ‪ :‬ﺃﻛﺜﺮ ‬ ‫‬‫ﻭﺃﻗﻨﻊ ﺑﺎﻟﺒﻀﻊ ﺍﻟﻴﺴﻴﺮ«)‪ ،(٣‬ﻭﻣﻌﻨﻰ ﻗﻮﻟﻪ‪» :‬ﺃﻧﺘﻖ‬ ‫‬ ‫ﺣﻤﻼ)‪.(٤‬‬‫ﻭﺃﺳﺮﻉ‬ ‫  & ا  ا ح‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﺳﻤﻌﺖ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﻘﻄﻊ ﻧﻴﺘﻪ ﻋﻦ‬ ‫ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻦ ﻗﻄﻊ ﺍﻟﻨﻴﺔ ﻓﻲ ﺫﻟﻚ؛ ﻷﻧﻪ ﻣﻦ ‪‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺯﻭﺟﺔ‪ ،‬ﻓﻘﺪ ﺳﻘﻂ ﻋﻨﻪ ﻓﺮﺽ ﺍﻟﻨﻴﺔ ﺑﺘﺰﻭﻳﺞ ﺍﻷﺭﺑﻊ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻋﺎﺟﺰﺍ‪ ،‬ﻓﻼ‬ ‫‬‫ﺃﺭﺑﻌﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻗﺎﺩﺭﺍ‪ ،‬ﻓﺈﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﻣﺆﻭﻧﺔ ﺃﺭﺑﻊ‪ ،‬ﻓﻴﻨﻮﻱ ﺃﻥ ﻳﺘﺰﻭﺝ ‬ ‫‬ ‫ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻘﺪ ﺍﻟﻨﻴﺔ ﻓﻲ ﺗﺰﻭﻳﺞ ﻳﻌﺼﻲ ﺍﷲ ﻓﻴﻪ)‪.(٥‬‬ ‫ ا ل  ا ح‬ ‫ﺍﻟﺘﺰﻭﻳﺞ ﺟﺪﻩ ﺟﺪ‪ ،‬ﻭﻫﺰﻟﻪ ﺟﺪ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﻳﺎ ﻓﻼﻥ ﻗﺪ ﺃﻧﻜﺤﺘﻚ ﻓﻼﻧﺔ‪ ،‬ﻋﻠﻰ‬ ‫ﺳﺒﻴﻞ ﺍﻟﻠﻌﺐ‪ ،‬ﻭﻫﻲ ﻓﻼﻧﺔ ﺍﻣﺮﺃﺓ ﻳﻤﻠﻚ ﻧﻜﺎﺣﻬﺎ‪.‬‬ ‫ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻗﺪ ﻗﺒﻠﺖ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﺍﻟﺘﺰﻭﻳﺞ ﻭﻟﻮ ﻛﺎﻧﺎ ﻻﻋﺒﻴﻦ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٦/٦‬ ‪ ،١٧‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٢٨/٢‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﻋﺸﺮﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺑﺎﺏ‪ :‬ﺣﺐ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺡ‪.٣٩٣٩ :‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺗﺰﻭﻳﺞ ﺍﻷﺑﻜﺎﺭ‪ ،‬ﺡ‪.١٨٦١ :‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤١٩/٧‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٢٥/٧‬ ‪.٤٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪10‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ‪ :‬ﺛﻼﺙ ﺟﺪﻫﻦ ﺟﺪ‪ ،‬ﻭﻫﺰﻟﻬﻦ ﺟﺪ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺍﻟﻄﻼﻕ‬ ‫ﻭﺍﻟﻌﺘﺎﻕ)‪.(١‬‬ ‫ ا‪.,/,‬‬ ‫ﻧﻬﻰ ﺍﻟﻨﺒﻲ ﮊ ﻋﻦ ﺍﻟﺘﺒﺘﻞ‪ ،‬ﻭﻫﻮ ﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﻻﻧﻘﻄﺎﻉ ﻟﻠﻌﺒﺎﺩﺓ‪،‬‬ ‫ﻭﻗﺎﻝ ﮊ ‪» :‬ﻻ ﺯﻣﺎﻡ ﻭﻻ ﺣﺮﺍﻕ ﻭﻻ ﺗﺒﺘﻞ ﻭﻻ ﺳﻴﺎﺣﺔ ﻓﻲ ﺍﻹﺳﻼﻡ«)‪ ،(٢‬ﻭﻛﺎﻥ ﻫﺬﺍ‬ ‫ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻲ ﺍﻟﺰﻣﺎﻥ ﺍﻷﻭﻝ ﻋﺒﺎﺩﺓ‪ ،‬ﻓﺤﺮﻡ ﮊ ﺫﻟﻚ ﻋﻠﻰ ﺃﻣﺘﻪ)‪.(٣‬‬ ‫ أ‪23‬اع ا ح  ا ‪0‬‬ ‫ﺭﻭﺕ ﻋﺎﺋﺸﺔ ‪» : #‬ﺇﻥ ﺍﻟﻨﻜﺎﺡ ﻛﺎﻥ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺿﺮﺏ‪:‬‬ ‫‪ ١‬ ﻧﻜﺎﺡ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ‪ :‬ﻳﻄﻠﺐ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺍﻟﺮﺟﻞ ﻭﻟﻴﺘﻪ‪ ،‬ﻓﻴﺼﺪﻗﻬﺎ ﺛﻢ‬ ‫ﻳﻨﻜﺤﻬﺎ‪.‬‬ ‫‪ ٢‬ ﻧﻜﺎﺡ ﺛﺎﻥ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻳﻘﻮﻝ ﻻﻣﺮﺃﺗﻪ‪ ،‬ﺇﺫﺍ ﻃﻬﺮﺕ ﻣﻦ ﻃﻤﺜﻬﺎ‪ :‬ﺃﺭﺳﻠﻲ‬ ‫ﺇﻟﻰ ﻓﻼﻥ ﻭﺍﺳﺘﺒﻀﻌﻲ ﻣﻨﻪ‪ ،‬ﻭﻳﻌﺘﺰﻟﻬﺎ ﻫﻮ ﺣﺘﻰ ﻳﺒﻴﻦ ﺣﻤﻠﻬﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺮﺟﻞ‪ ،‬ﺛﻢ‬ ‫ﻳﺼﻴﺒﻬﺎ ﺭﻏﺒﺔ ﻓﻲ ﻧﺠﺎﺑﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻧﻜﺎﺡ ﺍﻻﺳﺘﺒﻀﺎﻉ‪.‬‬ ‫‪ ٣‬ ﻭﻧﻜﺎﺡ ﺛﺎﻟﺚ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﻫﻂ ﻳﺠﺘﻤﻌﻮﻥ ﺩﻭﻥ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻳﺼﻴﺒﻮﻥ ﺍﻟﻤﺮﺃﺓ ﻛﻠﻬﻢ‪،‬‬ ‫ﻓﺈﺫﺍ ﻭﺿﻌﺖ‪ ،‬ﻭﻣﺮﺕ ﻟﻴﺎﻝ ﺍﺳﺘﺤﻀﺮﺗﻬﻢ‪ ،‬ﻭﻗﺎﻟﺖ‪ :‬ﻗﺪ ﻋﺮﻓﺘﻢ ﻣﺎ ﻛﺎﻥ ﻣﻨﻜﻢ ﻭﻗﺪ‬ ‫ﻭﻟﺪﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﺑﻨﻚ ﻳﺎ ﻓﻼﻥﺗﺴﻤﻲ ﻣﻦ ﺃﺣﺒﺖ ﻣﻨﻬﻢ ﺑﺎﺳﻤﻪﻭﻳﻠﺤﻖ ﺑﻪ ﻭﻟﺪﻫﺎ‪.‬‬ ‫‪ ٤‬ ﻭﺍﻟﻨﻜﺎﺡ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻻ ﺗﻤﻨﻊ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺟﺎﺀ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻫﻦ ﺍﻟﺒﻐﺎﻳﺎ ﻭﻛﻦ‬ ‫ﻋﻠﻤﺎ‪ ،‬ﻓﻤﻦ ﺃﺭﺍﺩﻫﻦ ﺩﺧﻞ ﻋﻠﻴﻬﻦ‪ ،‬ﻓﺈﺫﺍ ﻭﺿﻌﺖ‬ ‫ﻳﻀﻌﻦ ﻋﻠﻰ ﺃﺑﻮﺍﺑﻬﻦ ﺍﻟﺮﺍﻳﺎﺕ ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٢٥/٧‬ ‪.٤٢٦‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻷﻳﻤﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺨﺰﺍﻣﺔ‪ ،‬ﺡ‪.١٥٨٦٠ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦٧/٧‬‬ ‫‪11‬‬‫ﺗﻤﻬﻴﺪ ﻓﻲ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺩﻋﻮﺍ ﺍﻟﻘﺎﻓﺔ‪ ،‬ﻳﺤﻜﻤﻮﻥ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺑﺸﺒﻪ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﻴﻠﺤﻘﻮﻧﻬﻢ ﺑﻬﻢ‪ ،‬ﻭﻳﺼﺪﻗﻮﻧﻬﻢ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺑﻪ ﻳﻘﻮﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻣﺤﻤﺪﺍ ﮊ ‪ ،‬ﻫﺪﻡ ﻧﻜﺎﺡ ﺃﻫﻞ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﺇﻻ ﻧﻜﺎﺡ ﺃﻫﻞ‬ ‫‬‫ﻓﻠﻤﺎ ﺑﻌﺚ ﺍﷲ ﻧﺒﻴﻨﺎ‬ ‫ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ«)‪.(١‬‬ ‫ ‪ 3‬ح ا‪5‬ر‬ ‫ﻳﺰﻭﺝ ﺍﻟﺮﺟﻞ‬ ‫ﻻ ﻳﺠﻮﺯ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ‪ ،‬ﻭﻗﺪ ﻧﻬﻰ ﻋﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻫﻮ ﺃﻥ ‪‬‬ ‫ﻳﺰﻭﺟﻪ ﺍﻵﺧﺮ ﺍﻣﺮﺃﺓ ﻫﻮ ﻭﻟﻴﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﺠﻌﻼ ﻟﻬﻤﺎ‬ ‫ﺍﻟﺮﺟﻞ ﺍﺑﻨﺘﻪ‪ ،‬ﺃﻭ ﺃﺧﺘﻪ‪ ،‬ﻋﻠﻰ ﺃﻥ ‪‬‬ ‫ﺻﺪﺍﻗﺎ‪ ،‬ﻭﺻﺪﺍﻕ ﻫﺬﻩ ﺑﺼﺪﺍﻕ ﻫﺬﻩ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺒﺪﻝ)‪.(٢‬‬ ‫ ‪ 3‬ح ا‪.6‬‬ ‫ﺟﺎﺀ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻤﺤﻠﻞ ﻭﺍﻟﻤﺤﻠﻠﺔ‪،‬‬ ‫ﻭﺍﻟﺬﻱ ﺃﺣﻞ ﻟﻪ«)‪ ،(٣‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺟﻞ ﻳﻄﻠﻖ ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﺎ‪ ،‬ﺛﻢ ﻳﻨﺪﻡ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﻬﺎ‪:‬‬ ‫ﺯﻭﺟﺎ‪ ،‬ﻳﺤﻠﻚ ﻟﻲ‪ ،‬ﻓﻴﺘﺰﻭﺟﻬﺎ ﺭﺟﻞ ﻟﻴﺤﻠﻬﺎ ﻟﻪ‪ ،‬ﻓﻴﺠﺘﻤﻊ ﻛﻠﻬﻢ ﻋﻠﻰ ﻫﺬﺍ‪،‬‬ ‫ﺗﺰﻭﺟﻲ ‬ ‫ﻓﻬﻢ ﺷﺮﻛﺎﺀ ﻓﻲ ﺍﻟﻠﻌﻨﺔ‪ ،‬ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﻣﻦ ﺃﺣﻠﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺤﻠﻠﺖ ﻟﻪ‪،‬‬ ‫ﺻﺪﺍﻣﺎ)‪ ،(٤‬ﺇﻥ ﻛﺎﻥ ﺩﺧﻞ ﺑﻬﺎ)‪.(٥‬‬ ‫‬‫ﻭﻳﺴﻠﻢ ﻛﻞ ﻭﺍﺣﺪ ﺇﻟﻴﻪ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٤٢٢/٧‬ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺑﺎﺏ ﻣﻦ ﻗﺎﻝ‬ ‫ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ‪ ،‬ﺡ‪.٥١٢٧ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٤٣٣/٧‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺍﻟﺼﺤﻴﺢ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﺑﺎﺏ‪ :‬ﺍﻟﺸﻐﺎﺭ‪ ،‬ﺡ‪ ،٥١١٢ :‬ﻭﺍﻟﺮﺑﻴﻊ ﻓﻲ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﻐﺎﺭ ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫ﺍﻟﺼﺤﻴﺢ ‪.١٣/٣‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﺡ‪.٢٠٧٦ :‬‬ ‫)‪ (٤‬ﻫﻜﺬﺍ ﻓﻲ ﺍﻷﺻﻞ ﻭﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ ﻭﻳﺴﻠﻢ ﻛﻞ ﻭﺣﺪ ﺇﻟﻴﻬﺎ ﺻﺪﺍﻗﺎ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٧٠١/٧‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٣١١/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪12‬‬ ‫ إ‪8‬ﻼن ا ح‬ ‫ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺃﻋﻠﻨﻮﺍ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺍﺟﻌﻠﻮﻩ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ‪،‬‬ ‫ﻭﺍﺿﺮﺑﻮﺍ ﻋﻠﻴﻪ ﺍﻟﺪﻓﺎﻑ«)‪ ،(١‬ﻭﺃﺟﺎﺯ ﺃﺻﺤﺎﺑﻨﺎ ﺿﺮﺏ ﺍﻟﺪﻑ‪ ،‬ﻟﺸﻬﺮﺓ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺿﺮﺑﺔ‬ ‫ﺃﻭ ﺿﺮﺑﺘﻴﻦ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﺄﺟﺎﺯﻩ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻛﺮﻫﻪ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻧﻬﻰ ﺍﻟﺮﺑﻴﻊ ﻋﻨﻪ‬ ‫ﺷﺪﻳﺪﺍ)‪.(٢‬‬ ‫‬‫ﻧﻬﻴﺎ‬ ‫‬ ‫ ‪ /#:‬ا ح‬ ‫ﻧﻜﺎﺣﺎ ﺑﻴﻦ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﺧﻄﺒﺔ ﻳﺤﻤﺪ ﺍﷲ‬ ‫‬‫ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻘﺪ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺜﻨﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﮊ ﻭﻳﺴﺘﻐﻔﺮ ﺍﷲ ﻟﺬﻧﺒﻪ‪ ،‬ﻭﻟﻠﻤﺆﻣﻨﻴﻦ‬ ‫ﻭﺍﻟﻤﺆﻣﻨﺎﺕ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﻘﻮﻟﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻴﻮﻡﻓﻲ ﻋﻘﺪ ﺍﻟﺘﺰﻭﻳﺞﻫﻮ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻤﺰﻭﺝﺇﺫﺍ‬ ‫ﺣﻀﺮ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺍﻟﻮﻟﻲ‪ ،‬ﻭﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﻏﻴﺮ ﺍﻷﺏ ﻭﺍﻷﺥ‬ ‫ ﻳﻘﻮﻝ ‬ ‫ﺃﻭﻻ ﻟﻠﺰﻭﺝ‪ :‬ﻛﺬﺍ ﻳﺎ ﻓﻼﻥ ﺃﺯﻭﺟﻚ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﺍﻟﻔﻼﻧﻴﺔ‪.‬‬ ‫ﻓﺈﺫﺍ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ ﻟﻮﻟﻲ ﺍﻟﻤﺮﺃﺓ‪ :‬ﻛﺬﺍ ﻳﺎ ﻓﻼﻥ ﺃﺯﻭﺝ ﻓﻼ ﻧﺎ ﻫﺬﺍﻭﻳﺸﻴﺮ ﺇﻟﻴﻪ ‬ ‫ﺑﺎﺑﻨﺘﻚ‪ ،‬ﺃﻭ ﺃﺧﺘﻚ‪ ،‬ﺃﻭ ﺍﺑﻨﺔ ﺃﺧﻴﻚ‪ ،‬ﺃﻭ ﺍﺑﻨﺔ ﻋﻤﻚ‪ :‬ﻓﻼﻧﺔ؟‬ ‫ﻓﺈﺫﺍ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪.‬‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫ٰ‬‫ﻗﺎﻝ ﺍﻟﻤﺰﻭﺝ ﺑﻴﻨﻬﻤﺎ‪ :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪ ،‬ﺑﺴﻢ ﺍﷲ‬ ‫ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﻴﻦ‪ ،‬ﻭﻻ ﻋﺪﻭﺍﻥ ﺇﻻ ﻋﻠﻰ‬ ‫ﺍﻟﻈﺎﻟﻤﻴﻦ‪...‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻣﺴﻨﺪ ﻋﺎﻣﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﻴﺮ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﺡ‪.٢٢١٤ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٢٣/٧‬‬ ‫‪13‬‬‫ﺗﻤﻬﻴﺪ ﻓﻲ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺛﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺍﻟﺸﻬﻮﺩ ﺍﻟﺤﺎﺿﺮﻳﻦ ﻭﻳﺸﻬﺪﻫﻢ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﺑﺄﻥ ﻳﺬﻛﺮ ﺍﻟﺼﺪﺍﻕ‬ ‫‬ ‫ﻭﺁﺟﻼ ﻭﻳﻘﺮ ﺑﻪ ﺍﻟﺰﻭﺝ ﺃﻣﺎﻡ ﺍﻟﺤﺎﺿﺮﻳﻦ)‪.(١‬‬‫‬ ‫ﻋﺎﺟﻼ‬ ‫ ‪ <$ =$‬ا‪ ,‬و;‬ ‫ﺍﻟﺼﻚ ﺃﻭ ﺍﻟﻘﻂ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺼﺤﻴﻔﺔ ﺃﻭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻳﻮﺛﻖ ﻓﻴﻪ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻭﻭﺭﺩﺕ‬ ‫ﻟﻪ ﻋﺪﺓ ﺻﻴﻎ ﻣﻨﻬﺎ‪ :‬ﻫﺬﺍ ﻣﺎ ﺗﺰﻭﺝ ﻋﻠﻴﻪ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ‪ ،‬ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ‪ ،‬ﺯﻭﺟﻪ ﺇﻳﺎﻫﺎ‬ ‫ﻭﻟﻴﻬﺎ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ‪ ،‬ﻋﻠﻰ ﺣﻜﻢ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ﻣﺤﻤﺪ ﮊ ﻭﻋﻠﻰ ﺣﺴﻦ ﺍﻟﻌﺸﺮﺓ‬ ‫ﻟﻬﺎ‪ ،‬ﻭﺟﻤﻴﻞ ﺍﻟﺼﺤﺒﺔ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺤﻘﻬﺎ‪ ،‬ﻭﺍﻟﺨﺮﻭﺝ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻤﻔﺘﺮﺽ ﻋﻠﻴﻪ ﻟﻬﺎ‪.‬‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﺃﻭ ‬ ‫ﻧﺨﻼ‪ ،‬ﺃﻭ‬‫‬‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ‬ ‫‬‫ﻭﻋﻠﻰ ﺃﻥ ﻋﻠﻴﻪ ﻟﻬﺎ ﻣﻦ ﺍﻟﺼﺪﺍﻕ‪ :‬ﻛﺬﺍ ﻭﻛﺬﺍ‬ ‫ﻋﺒﻴﺪﺍ‪.‬‬ ‫ﺑﻘﺮﺍ‪ ،‬ﺃﻭ ‬ ‫ﻏﻨﻤﺎ‪ ،‬ﺃﻭ ‬‫‬ ‫ﺇﺑﻼ‪ ،‬ﺃﻭ ‬ ‫ﻭﻳﺬﻛﺮ ﺃﺻﻨﺎﻑ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ‪ ،‬ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﻤﻌﺮﻭﻓﺔ‪ ،‬ﺍﻟﺘﻲ ﻳﻌﺮﻓﻬﺎ ﺑﻬﺎ‬ ‫ﺍﻟﻮﺍﺻﻔﻮﻥ‪ ،‬ﻭﻳﻤﻜﻦ ﺍﻟﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻜﻢ ﺑﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﻋﺎﺟﻞ ﻭﺁﺟﻞ‪ ،‬ﻛﺘﺐ‪ :‬ﺍﻟﻌﺎﺟﻞ ﻣﻦ ﺫﻟﻚ‪ :‬ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﺍﻵﺟﻞ‬ ‫ﻣﻨﻪ‪ :‬ﻣﺎ ﺑﻘﻲ‪ ،‬ﻭﻫﻮ ﻛﺬﺍ ﻭﻛﺬﺍ‪.‬‬ ‫ﺛﻢ ﻳﻜﺘﺐ ﺟﻤﻴﻊ ﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﻣﻦ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺩﻳ ﻨﺎ ﺛﺎﺑ ﺘﺎ‪،‬‬ ‫ﻻﺯﻣﺎ‪ ،‬ﻻ ﺑﺮﺍﺀﺓ ﻟﻔﻼﻥ ﺍﺑﻦ ﻓﻼﻥ‪ ،‬ﻣﻦ ﻫﺬﺍ ﺍﻟﺤﻖ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﻫﺬﺍ‬ ‫ﻭﺍﺟﺒﺎ ‬ ‫‬‫ﻭﺣ ‪‬ﻘﺎ‬ ‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻻ ﻣﻦ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﺑﺤﺪﺙ ﻣﻮﺕ‪ ،‬ﻭﻻ ﻏﻴﺮﻩ‪ ،‬ﺇﻻ ﺑﺄﺩﺍﺀ ﺫﻟﻚ ﺍﻟﺤﻖ ﺇﻟﻰ‬ ‫ﺯﻭﺟﺘﻪ‪ :‬ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ‪ ،‬ﺃﻭ ﺇﻟﻰ ﻣﻦ ﻳﻘﻮﻡ ﻓﻲ ﺫﻟﻚ ﻣﻘﺎﻣﻬﺎ‪ ،‬ﻭﺣﻘﻬﺎ ﻓﻲ ﺣﻴﺎﺗﻬﺎ‪،‬‬ ‫ﻭﺑﻌﺪ ﻭﻓﺎﺗﻬﺎ‪ ،‬ﻣﻦ ﻗﺎﻡ ﺑﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺄﻣﺮ ﺣﻖ‪ ،‬ﻳﺴﺘﺤﻖ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﻓﺈﻟﻴﻪ ﺍﻗﺘﻀﺎﺀ ﻣﺎ ﻓﻴﻪ‬ ‫ﻭﻗﺒﻀﻪ‪ ،‬ﺷﻬﺪ ﻋﻠﻰ ﺇﻗﺮﺍﺭ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ‪ ،‬ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﻧﻔﺴﻪ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ‪.‬‬ ‫ﺷﻬﻴﺪﺍ)‪.(٢‬‬ ‫‬‫ﺛﻢ ﻳﻜﺘﺐ‪ :‬ﺷﻬﺪ ﺍﷲ ﺑﺬﻟﻚ ﻭﻛﻔﻰ ﺑﻪ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٦٤/٧‬ ‪.٤٦٦‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٨٢ ،٤٨١/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪14‬‬ ‫ د ‪ <$‬ا‪ ,‬و;‬ ‫ﺻﻚ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻳﺴﻠﻢ ﺇﻟﻰ ﻭﻟﻲ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻫﻮ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﺰﻭﺝ ﻓﻲ ﺗﻌﺎﺭﻑ‬ ‫ﺍﻟﻨﺎﺱ‪ :‬ﺃﻥ ﻣﻦ ﻛﺘﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﻹﻧﺴﺎﻥ‪ ،‬ﻳﻜﻮﻥ ﺍﻟﻜﺘﺎﺏ ﺑﻴﺪﻩ‪ ،‬ﻭﻧﻔﺲ ﺍﻟﺰﻭﺝ ﻗﺪ‬ ‫ﻃﺎﺑﺖ ﺑﺎﻟﻘﺮﻃﺎﺱ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻩ)‪.(١‬‬ ‫ ‪ 3‬ح أر ‪3‬ء ? وا‬ ‫ﺟﺎﺋﺰ ﺃﻥ ﻳﺰﻭﺝ ﺍﻟﻮﻟﻲ ‬ ‫ﺭﺟﻼ ﺑﺄﺭﺑﻊ ﻧﺴﺎﺀ‪ ،‬ﺃﻭ ﺃﻗﻞ‪ ،‬ﻓﻲ ﻋﻘﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺍﻟﻘﺒﻮﻝ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﺰﻭﺝ‪ :‬ﻗﺪ ﻗﺒﻠﺖ ﻓﻼﻧﺔ ﻭﻓﻼﻧﺔ‪ ،‬ﻭﺃﻣﺴﻚ ﻋﻦ ﻧﻜﺎﺡ ﻓﻼﻧﺔ ﻭﻓﻼﻧﺔ‪،‬‬ ‫ﺻﺢ ﺍﻟﻨﻜﺎﺡ ﻓﻴﻬﻤﺎ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٨٢/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦٨/٧‬‬ ‫‪15‬‬ ‫)‪(١‬‬ ‫ﱠ‬ ‫‪ ' B:‬ا‪ /‬ﮊ  أ@! ا ح‬ ‫@‬ ‫ﺃﺍﻟﻨﻜﺎﺡ ﺑﺄﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ‬ ‫ﻳﻄﻠﻖ ﺍﻟﺘﺨﺼﻴﺺ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﺤﺼﺮ‪ ،‬ﻛﻤﺎ ﻫﻨﺎ‪ ،‬ﻭﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ‬ ‫ﺫﻛﺮ ﺍﻟﺸﻲﺀ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻏﻴﺮﻩ ﻭﻟﻢ ﻳﺬﻛﺮ ﺃﻭ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻭﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﺻﻮﻝ‪ :‬ﻋﻠﻰ‬ ‫ﺧﺺ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﮊ ﺑﻨﻜﺎﺡ ﺇﻧﺎﺙ ﺗﺴﻊ ﻋﻦ‬ ‫ﻗﺼﺮ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺑﻌﺾ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﻭﻗﺪ ‪‬‬ ‫ﺧﺺ ﺑﻪ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﻏﻴﺮ ﺍﻟﻨﻜﺎﺡ‪،‬‬‫‬ ‫ﻃﻮﻳﻼ ﻋﻤﺎ ‪‬‬‫ﻛﻼﻣﺎ‬ ‫‬‫)‪ (١‬ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ‬ ‫ﺭﺃﻳﺖ ﻋﺪﻡ ﺍﻹﻃﺎﻟﺔ ﺑﺬﻛﺮﻩ‪ ،‬ﺣﻴﺚ ﺇﻧﻪ ﻻ ﺻﻠﺔ ﻟﻪ ﺑﺎﻟﻨﻜﺎﺡ ﺍﻟﺬﻱ ﻧﺤﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻪ‪ ،‬ﻭﻗﺪ‬ ‫‬ ‫ﻣﻔﺼﻼ‪ ،‬ﻓﻠﻴﺮﺍﺟﻊ ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‪:‬‬‫ﺍﺧﺘﺼﺮﺗﻪ ﻫﻨﺎ‪ ،‬ﻭﻣﻦ ﺷﺎﺀ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‬ ‫ﺧﺺ ﺑﻪ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﻏﻴﺮ ﺍﻟﻨﻜﺎﺡ‪:‬‬‫ ﻣﺎ ‪‬‬ ‫‪ ١‬ ﺍﻟﺤﻜﻢ ﻟﻨﻔﺴﻪ ﻭﻟﻮﻟﺪﻩ ﻓﻲ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻔﺘﻮﻯ‪.‬‬ ‫‪ ٢‬ ﻭﺟﻮﺏ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﻓﻲ ﺣﻘﻪ ﮊ ‪.‬‬ ‫‪ ٣‬ ﻭﺟﻮﺏ ﺍﻟﺘﻀﺤﻴﺔ ﻋﻠﻴﻪ ﮊ ‪.‬‬ ‫‪ ٤‬ ﻭﺟﻮﺏ ﺍﻟﺘﻬﺠﺪ ﻋﻠﻴﻪ ﮊ ‪.‬‬ ‫‪ ٥‬ ﻭﺟﻮﺏ ﺍﻟﺴﻮﺍﻙ ﻋﻠﻴﻪ ﮊ ‪.‬‬ ‫‪ ٦‬ ﺍﻟﻤﺼﺎﺑﺮﺓ ﻟﻠﻌﺪﻭ ﺍﻟﻜﺜﻴﺮ‪.‬‬ ‫‪ ٧‬ ﺣﺮﻣﺔ ﺍﻟﺼﺪﻗﺔ‪.‬‬ ‫‪ ٨‬ ﺃﻛﻞ ﻛﺮﻳﻪ ﺍﻟﺮﺍﺋﺤﺔ‪.‬‬ ‫‪ ٩‬ ﺣﺮﻣﺔ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﻧﺪﺍﺅﻩ ﺑﺎﺳﻤﻪ ﮊ ‪.‬‬ ‫‪ ١٠‬ ﺇﺑﺎﺣﺔ ﺍﻟﻮﺻﺎﻝ ﻓﻲ ﺣﻘﻪ ﮊ ‪.‬‬ ‫‪ ١١‬ ﺩﺧﻮﻝ ﻣﻜﺔ ﺑﻼ ﺇﺣﺮﺍﻡ‪.‬‬ ‫=‬‫‪ ١٢‬ ﺟﻮﺍﺯ ﻗﺘﺎﻟﻪ ﮊ ﻓﻲ ﻣﻜﺔ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪16‬‬ ‫‬ ‫ﻣﺘﺄﻭﻻ ﻓﻲ‬ ‫ﺗﺴﻌﺎ‬ ‫ﺃﻣﺘﻪ‪ ،‬ﻓﻘﺪ ﺗﺰﻭﺝ ﺩﺍﻭﺩ ﻣﺎﺋﺔ ﻭﺳﻠﻴﻤﺎﻥ ﺛﻼﺛﻤﺎﺋﺔ‪ ،‬ﻭﻣﻦ ﺃﺑﺎﺡ ﻟﻸﻣﺔ ‬ ‫ﺫﻟﻚ ﻗﻮﻟﻪ ‪_ ^ ] \ [ Z Y X W V U T ﴿ : 8‬‬ ‫` ‪] ﴾ b a‬ﺍﻟﻨﺴﺎﺀ‪ ،[٣ :‬ﻧﺎﻓﻖ‪ ،‬ﺃﻭ ﻏﻴﺮ ﻣﺘﺄﻭﻝ ﺃﺷﺮﻙ‪ ،‬ﻭﻛﻼﻫﻤﺎ ﻣﺨﻄﺊ‬ ‫ﻋﺎﺹ‪ ،‬ﻭﻟﻮ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻤﻌﺼﻴﺔ ﻭﺍﻟﺨﻄﺄ ﻓﻼ ﺇﺷﻜﺎﻝ ﻓﻲ ﻛﻼﻡ ﺻﺎﺣﺐ ﺍﻷﺻﻞ‪ ،‬ﺇﺫ‬ ‫ﺟﻤﻴﻌﺎ ﻣﻨﺎﻓﻘﺎﻥ ﺃﻭ ﻣﺸﺮﻛﺎﻥ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺯﺕ‬ ‫‬‫ﻟﻴﺲ ﻓﻲ ﻛﻼﻣﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻬﻤﺎ‬ ‫ﺍﻟﺮﻭﺍﻓﺾ ﻧﻜﺎﺡ ﺍﻟﺘﺴﻊ ﻟﻐﻴﺮ ﺍﻟﻨﺒﻲ ﮊ ﻭﻓﻴﻬﻢ ﺃﻧﻮﺍﻉ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻋﻠﻲ ﺑﻦ‬ ‫ﺃﺑﻲ ﻃﺎﻟﺐ ﺇﻟﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻫﻮ ﺍﻟﻨﺒﻲ‪ ،‬ﻏﻠﻂ ﺟﺒﺮﻳﻞ ﺇﻟﻰ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﻛﻼ‬ ‫ﺍﻟﻨﻮﻋﻴﻦ ﻣﺸﺮﻙ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻳﺒﻐﺾ‬ ‫ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ‪ ،‬ﻭﻣﻨﻬﻢ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻗﻮﻣﺎ ﻣﻨﻬﻢ ﺭﺃﻭﺍ ﻋﻠ ‪‬ﻴﺎ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﻮ ﻫﻮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻳﻌﻨﻮﻥ؟ ﻗﻴﻞ‪:‬‬ ‫ﻭﺭﻭﻱ ﺃﻥ ‬ ‫ﻛﻔﺮﺍ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺤﺮﻕ ﺑﺎﻟﻨﺎﺭ ﺇﻻ ﺭﺏ‬ ‫‬‫ﻳﻌﻨﻮﻥ ﺃﻧﻚ ﺇﻟﻪ‪ ،‬ﻓﺄﺣﺮﻗﻬﻢ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻓﺰﺍﺩﻭﺍ‬ ‫ﺍﻟﻨﺎﺭ ﻭﺃﻗﻮﻝ‪ :‬ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﻗﻠﻮﺑﻬﻢ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪﻭﺍ ﺇﺩﺧﺎﻝ‬ ‫ﺍﻟﺸﺒﻬﺔ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺩﺧﺎﻝ ﺍﻟﺨﻠﻞ ﻭﻓﺘﻨﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺣﻔﻆ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺪﻳﻦ‬ ‫﴿ ´ ‪] ﴾ º ¹ ¸ ¶ µ‬ﻓﺎﻃﺮ‪.[٤٣ :‬‬ ‫ﺛﻢ ﺇﻧﻪ ﻻ ﻳﺘﻌﻴﻦ ﺟﻌﻞ ﺍﻟﻮﺍﻭ ﻓﻲ ﺍﻵﻳﺔ ﺑﻤﻌﻨﻰ ﺃﻭ‪ ،‬ﺑﻞ ﻳﺠﻮﺯ ﺇﺑﻘﺎﺅﻫﺎ‪ ،‬ﺑﻞ ﻫﻮ‬ ‫ﺍﻷﺻﻞ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺇﺫ ﺍﻟﻤﻌﻨﻰ‪ :‬ﺃﻥ ‪‬‬ ‫ﻛﻼ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺮﺍﺗﺐ ﺟﺎﺋﺰﺓ ﻟﻜﻢ‪ ،‬ﻛﺄﻧﻪ ﻗﻴﻞ‪:‬‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺘﺼﺮ ﻣﻦ ﺷﺎﺀ ﻣﻨﻜﻢ ﻋﻠﻰ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺰﻭﺝ ﺛﻼﺛﺎ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ‬ ‫ﺃﺭﺑﻌﺎ‪ ،‬ﻭﺍﻷﻣﺮ ﻓﻲ ﺍﻵﻳﺔ ﻟﻺﺑﺎﺣﺔ ﻭﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﺧﺎﻑ ﺍﻟﻌﻨﺖ ﻭﻟﻢ ﻳﻄﻖ‬ ‫ﻳﺘﺰﻭﺝ ‬ ‫ﺩﻓﻌﻬﺎ ﺑﺼﻮﻡ ﺃﻭ ﺗﺴﺮ‪.‬‬ ‫‪ ١٣‬ ﺃﺧﺬ ﺻﻔﻲ ﺍﻟﻐﻨﺎﺋﻢ ﻭﺍﻟﺨﻤﺲ‪.‬‬‫=‬ ‫‪ ١٤‬ ﺣﺮﻣﺔ ﻧﺰﻉ ﻷﻣﺘﻪ ﺇﺫﺍ ﻟﺒﺴﻪ ﻟﻠﺤﺮﺏ‪.‬‬ ‫‪ ١٥‬ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺯﻣﺎﻧﻪ ﮊ ‪.‬‬ ‫‪ ١٦‬ ﻻ ﻳﻮﺭﺙ ﻋﻨﻪ ﻣﺎﻟﻪ‪.‬‬ ‫‪ ١٧‬ ﻻ ﺗﺒﻠﻰ ﻋﻈﺎﻣﻪ ﮊ‪ .‬ﻳﺮﺍﺟﻊ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩/٦‬ ‪.١٥‬‬ ‫‪17‬‬‫ﺧﺺ ﺑﻪ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺃﻣﺮ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻣﺎ ‪‬‬ ‫ﻭﻣﺎﺕ ﻧﺒﻴﻨﺎ ﮊ ﻋﻠﻰ ﺍﻟﺘﺴﻊ‪ ،‬ﻭﻋﻠﻴﻬﻦ ﺗ ‪‬ﻢ ﺃﻣﺮﻩ ﺑﺄﻥ ﻻ ﻳﺰﻳﺪ ﻋﻠﻴﻬﻦ‪ ،‬ﻭﺇﻻ ﻓﻘﺪ‬ ‫ﻗﻴﻞ‪ :‬ﺍﺟﺘﻤﻌﺖ ﻋﻨﺪﻩ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻢ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ‬ ‫ﺃﻳﻀﺎ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺃﺭﺑﻊ ﻭﺗﺴﻊ‪ ،‬ﻭﺫﻛﺮ ﺫﻟﻚ ﻓﻲ‬ ‫ﺍﻟﺘﺴﻊ‪ ،‬ﻭﺟﺎﺯ ﻟﻐﻴﺮﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﺳﻠﻴﻤﺎﻥ ﺗﺴﺮﻯ ‬ ‫ﺃﻟﻔﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺒﻊ ﻣﺎﺋﺔ)‪.(١‬‬‫ﺍﻟﻤﻮﺍﻫﺐ ﻭﺫﻛﺮ ‬ ‫ﺏﺍﻟﻨﻜﺎﺡ ﺑﻼ ﻣﻬﺮ ﻭﻻ ﻭﻟﻲ‬ ‫ﻧﻜﺎﺡ ﺍﻟﻨﺒﻲ ﮊ ﻛﺎﻥ ﺑﻼ ﻣﻬﺮ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻻ ﻭﻟﻲ‪ ،‬ﻭﻻ ﺷﻬﻮﺩ ﻭﻻ‬ ‫ﺭﺿﻰ ﻣﻨﻬﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﻮﺍﻫﺐ‪ :‬ﻟﻮ ﺭﻏﺐ ﻓﻲ ﻧﻜﺎﺡ ﺍﻣﺮﺃﺓ ﺧﻠﻴﺔ ﻟﺰﻣﺘﻬﺎ ﺍﻹﺟﺎﺑﺔ‪،‬‬ ‫ﻭﺣﺮﻡ ﻋﻠﻰ ﻏﻴﺮﻩ ﺧﻄﺒﺘﻬﺎ‪ ،‬ﺃﻭ ﻣﺰﻭﺟﺔ ﻭﺟﺐ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻃﻼﻗﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﻐﺰﺍﻟﻲ‪:‬‬ ‫ﻟﻌ ‪‬ﻞ ﺍﻟﺴﺮ ﻓﻴﻪ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﺰﻭﺝ ﺍﻣﺘﺤﺎﻥ ﺇﻳﻤﺎﻧﻪ ﺑﺘﻜﻠﻴﻒ ﺍﻟﻨﺰﻭﻝ ﻋﻦ ﺃﻫﻠﻪ‪،‬‬ ‫ﺑﺪ ﻣﻦ ﻭﻟﻲ ﻭﺷﻬﻮﺩ‪ ،‬ﻗﺎﻝ‬ ‫ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ ﺃﻥ ﻻ ‬ ‫ﻭﻗﻴﻞ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻭﻟﻲ)‪.(٢‬‬ ‫ﺝﺍﻟﻨﻜﺎﺡ ﺑﻠﻔﻆ ﺍﻟﻬﺒﺔ‬ ‫ﻳﺠﻮﺯ ﻧﻜﺎﺡ ﺍﻟﻨﺒﻲ ﮊ ﺑﻠﻔﻆ ﺍﻟﻬﺒﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻐﻴﺮﻩ ﺇﻻ ﺑﻠﻔﻆ ﺍﻟﺘﺰﻭﻳﺞ ﺃﻭ‬ ‫ﺍﻹﻧﻜﺎﺡ ﺃﻭ ﺍﻟﺘﻤﻠﻴﻚ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ؛ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﻓﺈﻧﻪ ﺃﺟﺎﺯﻩ ﺑﻠﻔﻆ ﺍﻟﻬﺒﺔ‪ ،‬ﻭﺫﻛﺮ‬ ‫ﻓﻲ ﺍﻟﻤﻮﺍﻫﺐ ﻋﻦ ﺍﻟﻨﻮﻭﻱ‪ :‬ﺃﻥ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺻﺤﺔ ﻧﻜﺎﺣﻪ ﮊ ﺑﻼ ﻭﻟﻲ‬ ‫ﻭﻻ ﺷﻬﻮﺩ‪ ،‬ﻭﺃﻥ ﺍﻟﺨﻼﻑ ﻓﻲ ﻏﻴﺮ ﺯﻳﻨﺐ‪ ،‬ﻭﺃﻣﺎ ﻫﻲ ﻓﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ‬ ‫ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻨﻜﺎﺡ ﺑﻠﻔﻆ ﺍﻟﻬﺒﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺟﻬﺘﻪ ﻓﻼ ﺑﺪ ﻣﻦ ﻟﻔﻆ‬ ‫ﺍﻹﻧﻜﺎﺡ ﺃﻭ ﺍﻟﺘﺰﻭﻳﺞ ﻋﻠﻰ ﺍﻷﺻﺢ‪ ،‬ﻓﻲ ﺃﺻﻞ ﺍﻟﺮﻭﺿﺔ‪ ،‬ﻭﺣﻜﺎﻩ ﺍﻟﺮﺍﻓﻌﻲ ﻋﻦ‬ ‫ﺗﺮﺟﻴﺢ ﺍﻟﻐﺰﺍﻟﻲ ﻟﻈﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¬ « ª © ¨ § ¦ ¥ ﴿ :‬‬ ‫® ¯ ‪] ﴾ µ ´ ³ ² ± °‬ﺍﻷﺣﺰﺍﺏ‪.[٥٠ :‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٦/٦‬ ‪.٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٨/٦‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻤﺪ ﺍﻟﺨﻠﻴﻠﻲ ‪ ٥٣/٢‬ ‪ ٥٤‬ﻁ ‪ ٢‬ﺩﺍﺭ‬ ‫ﺍﻷﺟﻴﺎﻝ ‪١٤٢٣‬ﻫ‪٢٠٠٣/‬ﻡ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪18‬‬ ‫ﺑﻌﺾ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻟﻢ ﻳﺘﺰﻭﺝ ﻭﺍﻫﺒﺔ ﻗﻂ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻋﻨﺪﻩ ﺍﻣﺮﺃﺓ‬ ‫ﻭﺫﻛﺮ ‬ ‫ﺇﻻ ﺑﻌﻘﺪ ﻭﺻﺪﺍﻕ ﺃﻭ ﻣﻠﻚ ﻳﻤﻴﻦ‪ ،‬ﻭﺇﻧﻪ ﺇﻧﻤﺎ ﻗﺎﻝ‪) :‬ﺇﻥ ﻭﻫﺒﺖ( ﻋﻠﻰ ﻃﺮﻳﻖ‬ ‫ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺯﻳﻨﺐ ﺑﻨﺖ ﺧﺰﻳﻤﺔ ﺃﻡ ﺍﻟﻤﺴﺎﻛﻴﻦ ﺍﻷﻧﺼﺎﺭﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﻡ ﺷﺮﻳﻚ ﺑﻨﺖ ﺟﺎﺑﺮ ﺍﻷﺳﺪﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﻮﻟﺔ ﺑﻨﺖ ﺣﻜﻴﻢ ﺍﻷﻭﻗﺺ ﺍﻟﺴﻠﻤﻴﺔ)‪.(١‬‬ ‫ﻓﻠﻴﺲ ﻻﻣﺮﺃﺓ ﺃﻥ ﺗﻬﺐ ﻧﻔﺴﻬﺎ ﻟﺮﺟﻞ‪ ،‬ﺑﻐﻴﺮ ﺷﻬﻮﺩ ﻭﻻ ﻭﻟﻲ ﻭﻻ ﻣﻬﺮ‪ ،‬ﺇﻻ‬ ‫ﻟﻠﻨﺒﻲ ﮊ ﻭﻫﺬﺍ ﻣﻤﺎ ﺧﺺ ﺑﻪ ﺩﻭﻥ ﺃﻣﺘﻪ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻛﺎﻟﺘﺨﻴﻴﺮ ﻭﺍﻟﻌﺪﺩ ﻓﻲ‬ ‫ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﻭﻟﻮ ﺗﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ ﺑﻠﻔﻆ ﺍﻟﻬﺒﺔ‪ ،‬ﻟﻢ ﻳﻨﻌﻘﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﻲ ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪،‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﺫﺍ ﻭﻫﺒﺖ ﻟﻪ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻗﺒﻠﻬﺎ ﺑﺸﻬﻮﺩ ﻭﻣﻬﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻜﺎﺡ ﻳﻨﻌﻘﺪ‬ ‫ﻭﺍﻟﻤﻬﺮ ﻳﻠﺰﻡ)‪.(٢‬‬ ‫ﻭﻣﻦ ﻭﻫﺐ ﻟﺮﺟﻞ ﺍﺑﻨﺘﻪ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺓ ﻫﻮ ﻭﻟﻴﻬﺎ‪ ،‬ﻭﻳﻠﻲ ﺗﺰﻭﻳﺠﻬﺎ‪ ،‬ﻓﻘﺒﻞ ﺍﻟﺮﺟﻞ‬ ‫ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻫﺬﺍ ﺑﻨﻜﺎﺡ‪ ،‬ﻭﻟﻮ ﺷﻬﺪ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﺍﻟﻬﺒﺔ‪،‬‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﻠﻬﺎ‬ ‫‬‫ﻓﺎﻟﻔﺮﻭﺝ ﻻ ﺗﻮﻫﺐ ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﺗﺤﻞ ﻟﻪ‬ ‫ﻣﺜﻞ ﺻﺪﻗﺎﺕ ﻧﺴﺎﺋﻬﺎ‪.‬‬ ‫ﺧﺼﻪ ﺍﷲ ﺑﻪ‪ ،‬ﺩﻭﻥ ﺃﻣﺘﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ‬ ‫ﻭﺇﻧﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻬﺒﺔ ﻟﻠﻨﺒﻲ ﮊ ﻭﺫﻟﻚ ﻣﻤﺎ ‪‬‬ ‫ﺗﻌﺎﻟﻰ‪± ° ¯ ® ¬ « ª © ¨ § ¦ ¥ ﴿ :‬‬ ‫)‪(٣‬‬ ‫‪] ﴾ µ ´ ³ ²‬ﺍﻷﺣﺰﺍﺏ‪[٥٠ :‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٨/٦‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ﺑﺸﺮ ﺑﻦ ﻏﺎﻧﻢ ﺍﻟﺨﺮﺍﺳﺎﻧﻲ ﺑﺘﻌﺎﻟﻴﻖ ﻗﻄﺐ‬ ‫ﺍﻷﺋﻤﺔ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ ‪ ١٦٩/٢‬ﺗﺤﻘﻴﻖ ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﺑﻦ ﺻﺎﻟﺢ ﺑﺎﺟﻮ ﻁ ‪١‬‬ ‫‪١٤٠٢٨‬ﻫ‪٢٠٠٧/‬ﻡ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﻭﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٤١٣/٧‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٣٦/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦٦/٧‬‬ ‫‪19‬‬‫ﺧﺺ ﺑﻪ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺃﻣﺮ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻣﺎ ‪‬‬ ‫ﺩﻋﺪﻡ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻌﺪﺍﻟﺔ ﻓﻲ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻳﺼﺢ ﺯﻭﺍﺟﻪ ﮊ ﺑﻼ ﻭﺟﻮﺏ ﻋﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻹﺻﻄﺨﺮﻱ‬ ‫ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻣﺸﻬﻮﺭ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺟﻮﺑﻬﺎ‪ ،‬ﻭﻧﺴﺐ ﻟﻸﻛﺜﺮﻳﻦ)‪.(١‬‬ ‫ﻫﺗﺒﺪﻳﻞ ﺃﺯﻭﺍﺟﻪ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﺘﺴﻊ‬ ‫ﻻ ﻳﺠﻮﺯ ﻟﻪ ﮊ ﺗﺒﺪﻝ ﺃﺯﻭﺍﺟﻪ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﺘﺴﻌﺔ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺘﺒﺪﻟﻬﻦ ﻣﺎ ﻳﺸﻤﻞ‬ ‫ﺗﺒﺪﻝ ﺑﻌﻀﻬﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺑﻴﺢ ﻟﻪ ﺍﻟﺘﺒﺪﻝ ﺑﻌﺪ ﻣﺎ ﺣﺮﻡ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫ﻭ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﻜﺘﺎﺑﻴﺔ ﻭﺍﻷﻣﺔ‬ ‫ﻻ ﻳﺠﻮﺯ ﻟﻪ ﮊ ﻧﻜﺎﺡ ﻛﺘﺎﺑﻴﺔ؛ ﻷﻥ ﺃﺯﻭﺍﺟﻪ ﺃﻣﻬﺎﺕ ﺍﻟﻤﺆﻣﻨﻴﻦ‪،‬‬ ‫ﻭﺯﻭﺟﺎﺕ ﻟﻪ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻌﻪ ﻓﻲ ﺩﺭﺟﺘﻪ ﻓﻲ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻷﻧﻪ ﺃﺷﺮﻑ ﻣﻦ‬ ‫ﺃﻥ ﻳﻀﻊ ﻣﺎﺀﻩ ﻓﻲ ﺭﺣﻢ ﻛﺎﻓﺮﺓ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻮ ﻧﻜﺢ ﻛﺘﺎﺑﻴﺔ ﻟﻬﺪﻳﺖ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‬ ‫ﻛﺮﺍﻣﺔ ﻟﻪ‪.‬‬ ‫ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﮊ ﻧﻜﺎﺡ ﺍﻷﻣﺔ‪ ،‬ﻭﻟﻮ ﻗﺪﺭ ﻧﻜﺎﺣﻪ ﺃﻣﺔ ﻛﺎﻥ ﻭﻟﺪﻩ ﻣﻨﻬﺎ‬ ‫ﺣﺮﺍ‪ ،‬ﻭﻻ ﺗﻠﺰﻣﻪ ﻗﻴﻤﺘﻪ ﻟﺮﺑﻬﺎ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ ﻓﻲ ﺣﻘﻪ ﺣﻴﻨﺌﺬ ﺧﻮﻑ ﺍﻟﻌﻨﺖ‪ ،‬ﻭﻻ‬ ‫‪‬‬ ‫ﻓﻘﺪ ﺍﻟﻄﻮﻝ؛ ﻗﺎﻝ ﻓﻲ ﺍﻟﻤﻮﺍﻫﺐ‪ :‬ﻭﺃﻣﺎ ﺗﺴﺮﻳﺔ ﺍﻷﻣﺔ ﺍﻟﻤﺸﺮﻛﺔ ﻓﺼﺤﺢ ﺑﻌﻀﻬﻢ‬ ‫ﺣﻠﻪ‪ ،‬ﻷﻧﻪ ﺍﺳﺘﻤﺘﻊ ﺑﺄﻣﺘﻪ ﺭﻳﺤﺎﻧﺔ ﻗﺒﻞ ﺃﻥ ﺗﺴﻠﻢ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻬﻞ ﻋﻠﻴﻪ ﺗﺨﻴﻴﺮﻫﺎ‬ ‫ﺑﻴﻦ ﺃﻥ ﺗﺴﻠﻢ ﻓﻴﻤﺴﻜﻬﺎ ﺃﻭ ﺗﻘﻴﻢ ﻋﻠﻰ ﺩﻳﻨﻬﺎ ﻓﻴﻔﺎﺭﻗﻬﺎ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪:‬‬ ‫ﻧﻌﻢ‪ ،‬ﻟﺘﻜﻮﻥ ﻣﻦ ﺯﻭﺟﺎﺗﻪ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ‪ ،‬ﻷﻧﻪ ﻟﻤﺎ ﻋﺮﺽ ﻋﻠﻰ‬ ‫ﺭﻳﺤﺎﻧﺔ ﺍﻹﺳﻼﻡ ﻓﺄﺑﺖ ﻟﻢ ﻳﺰﻟﻬﺎ ﻋﻦ ﻣﻠﻜﻪ‪ ،‬ﻭﺃﻗﺎﻡ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺛﻢ‬ ‫ﺃﺳﻠﻤﺖ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٢/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٢/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪20‬‬ ‫ﺯﺣﺮﻣﺔ ﺯﻭﺟﺎﺕ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﺣﺮﻣﺔ ﻣﻨﻜﻮﺣﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺘﻲ ﺩﺧﻞ ﺑﻬﺎ ﻟﻐﻴﺮﻩ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﻏﻴﺮﻩ ﺃﻭ ﻋﻦ ﻏﻴﺮﻩ)‪.(١‬‬ ‫ﺡﺗﺰﻭﻳﺠﻪ ﻧﻔﺴﻪ ﮊ‬ ‫ﻳﺰﻭﺝ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﻛﺒﻨﺘﻪ ﻭﻏﻴﺮﻫﺎ ﻣﻤﻦ ﻫﻮ ﻭﻟﻲ ﻟﻬﺎ‪ ،‬ﻭﻣﻦ ﺷﺎﺀ ﻣﻤﻦ ﻟﻴﺲ ﻭﻟ ‪‬ﻴﺎ‬ ‫ﻟﻬﺎ ﻭﻟﻮ ﻛﺮﻩ ﻭﻟﻴﻬﺎ‪ ،‬ﻓﻠﻮ ﺯﻭﺟﻬﺎ ﻭﻟﻴﻬﺎ ﻟﻌﻤﺮﻭ ﻭﺯﻭﺟﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻟﺰﻳﺪ ﻟﻜﺎﻧﺖ‬ ‫ﻟﺰﻳﺪ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺍﺩ ﻳﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻟﻤﻦ ﺷﺎﺀ ﺑﻼ ﺗﻮﻗﻒ ﻋﻠﻰ‬ ‫ﺭﺿﺎ ﻭﻟﻴﻬﺎ)‪.(٢‬‬ ‫ﻁﻧﻜﺎﺡ ﻣﻦ ﻟﻢ ﺗﻬﺎﺟﺮ‬ ‫ﺧﺺ ﺍﻟﻨﺒﻲ ﮊ ﺑﻨﻜﺎﺡ ﻣﻦ ﻟﻢ ﺗﻬﺎﺟﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻪ‪ ،‬ﻭﺑﺘﺤﺮﻳﻢ ﺇﻣﺴﺎﻙ‬ ‫‪‬‬ ‫ﻣﻦ ﻛﺮﻫﺘﻪ‪ ،‬ﻭﺗﺤﺮﻳﻢ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺮﺃﻱ ﻓﻲ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻪ)‪.(٣‬‬ ‫ﻱﺗﺤﺮﻳﻢ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﺑﻨﺎﺗﻪ ﮊ‬ ‫ﻳﺤﺮﻡ ﺍﻟﺘﺰﻭﺝ ﻋﻠﻰ ﺑﻨﺎﺗﻪ ﮊ ‪ ،‬ﺳﻤﻊ ﺍﻟﻤﺴﻮﺭ ﺑﻦ ﻣﺨﺮﻣﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻠﻰ‬ ‫ﺍﻟﻤﻨﺒﺮ ﻳﻘﻮﻝ‪» :‬ﺇﻥ ﺑﻨﻲ ﻫﺎﺷﻢ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ ﺍﺳﺘﺄﺫﻧﻮﻧﻲ ﻓﻲ ﺃﻥ ﻳﻨﻜﺤﻮﺍ ﺑﻨﺘﻬﻢ ﻋﻠﻲ ﺑﻦ‬ ‫ﺃﺑﻲ ﻃﺎﻟﺐ ﻓﻼ ﺁﺫﻥ ﺛﻢ ﻻ ﺁﺫﻥ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺤﺐ ﺍﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺃﻥ ﻳﻄﻠﻖ ﺍﺑﻨﺘﻲ ﻭﻳﻨﻜﺢ‬ ‫ﺍﺑﻨﺘﻬﻢ‪ ،‬ﻓﺈﻧﻤﺎ ﺍﺑﻨﺘﻲ ﺑﻀﻌﺔ ﻣﻨﻲ ﻳﺮﻳﺒﻨﻲ ﻣﺎ ﺭﺍﺑﻬﺎ ﻭﻳﺆﺫﻳﻨﻲ ﻣﺎ ﺁﺫﺍﻫﺎ«)‪.(٤‬‬ ‫ﻋﻠﻲ ﺃﻥ ﻳﻨﻜﺢ ﻋﻠﻰ ﻓﺎﻃﻤﺔ ﺣﻴﺎﺗﻬﺎ ﻭﻗﺎﻝ ﺑﻌﺾ‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺣﺮﻡ ﺍﷲ ﻋﻠﻰ ‬ ‫ﺧﺎﺻﺎ ﺑﻔﺎﻃﻤﺔ ‪.(٥) #‬‬ ‫‪‬‬‫ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٢/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٤/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٤/٦‬‬ ‫)‪ (٤‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﻨﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﺫﻛﺮ ﺃﺻﻬﺎﺭ ﺍﻟﻨﺒﻲ ﮊ ﻣﻨﻬﻢ‬ ‫ﺃﺑﻮ ﺍﻟﻌﺎﺹ ﺍﺑﻦ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﺡ‪.٣٧٢٩ :‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٤/٦‬ ‪.١٥‬‬ ‫‪21‬‬‫ﺧﺺ ﺑﻪ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺃﻣﺮ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻣﺎ ‪‬‬ ‫  & ا ﻼم  ‪$2G:‬ت ا‪ /‬ﮊ‬ ‫ﺍﻟﻜﻼﻡ ﻓﻲ ﺧﺼﻮﺻﻴﺎﺕ ﺍﻟﻨﺒﻲ ﮊ ﻭﺍﺳﻊ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻣﺤﻠﻪ ﻭﻣﻨﻊ ﺑﻌﺾ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﺘﻜﻠﻢ ﻓﻴﻬﺎ؛ ﻷﻧﻬﺎ ﺃﻣﺮ ﺍﻧﻘﻀﻰ ﻓﻼ ﻣﻌﻨﻰ ﻟﻠﻜﻼﻡ ﻓﻴﻪ‪ ،‬ﻭﺫﻛﺮ‬ ‫ﺃﺑﻮ ﺍﻟﻤﻌﺎﻟﻲ ﺇﻣﺎﻡ ﺍﻟﺤﺮﻣﻴﻦ ﻋﻦ ﺍﻟﻤﺤﻘﻘﻴﻦ ﺃﻥ ﺍﻟﺨﻼﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺨﺼﺎﺋﺺ‬ ‫ﺧﺒﻂ ﻏﻴﺮ ﻣﻔﻴﺪ‪ ،‬ﻭﻫﺠﻮﻡ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﻣﻦ ﻏﻴﺮ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺍﻟﺠﺰﻡ‬ ‫ﺑﺎﺳﺘﺤﺒﺎﺏ ﺍﻟﺘﻜﻠﻢ ﻓﻴﻬﺎ ﻓﺈﻧﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻢ‪ ،‬ﺑﻞ ﻫﻮ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﺠﻤﻠﺔ؛ ﻷﻧﻪ ﺭﺑﻤﺎ‬ ‫ﺭﺃﻯ ﺟﺎﻫﻞ ﺑﻌﺾ ﺍﻟﺨﺼﺎﺋﺺ ﺛﺎﺑ ﺘﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻓﻴﻌﻤﻞ ﺑﻪ ‬ ‫ﺃﺧﺬﺍ ﺑﺄﺻﻞ‬ ‫ﺍﻟﺘﺄﺳﻲ‪ ،‬ﻓﻮﺟﺐ ﺑﻴﺎﻧﻬﺎ ﻟﺘﻌﺮﻑ ﻓﻼ ﻳﻌﻤﻞ ﺑﻬﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.١٥/٦‬‬ ‫‪22‬‬ ‫@‪!6 I‬م ‪ I@ ' 3‬ا!‪H‬ل‬ ‫واء و@‪!  I‬ه‬ ‫ ا‪/6,M‬ب ‪ 3‬ح ا‪! /‬‬ ‫ﻳﻨﺪﺏ ﻟﻠﻘﺎﺩﺭ ﺃﻥ ﻳﺮﻏﺐ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﺒﻜﺮ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﻏﺐ ﻓﻲ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺃﺣﺒﻪ‬ ‫ﻭﺭﻏﺐ ﻋﻨﻪ ﺇﺫﺍ ﻛﺮﻫﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺮﻏﺐ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﺒﻜﺮ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺷﻴﺨ ﺎ ﺃﻭ ﺃﻣﻦ‬ ‫ﺿﺮﻫﺎ‪ ،‬ﻭﻋﻦ ﻋﻤﺮ ‪ : ƒ‬ﻟﻴﻨﻜﺤﻦ ﺍﻟﺮﺟﻞ ﻟﻤﺘﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻤﺮﺃﺓ ﻟﻤﺘﻬﺎ ﻣﻦ‬ ‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﻟﻠﻤﺔ‪ :‬ﺍﻟﻤﺜﻞ ﻓﻲ ﺍﻟﺴﻦ؛ ﺃﺭﺍﺩ ﺃﻥ ﻻ ﻳﻨﻜﺢ ﺍﻟﺸﻴﺦ ﺍﻟﺸﺎﺑﺔ ﻭﻻ ﺍﻟﺸﺎﺏ‬ ‫ﺍﻟﻌﺠﻮﺯ‪ ،‬ﻭﺃﻥ ﻳﻨﻜﺢ ﻛﻞ ﻗﺮﻳﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺷﻴﺨ ﺎ ﺗﺰﻭﺝ ﺷﺎﺑﺔ ﻓﻘﺘﻠﺘﻪ ﻗﺎﻝ ﮊ‪:‬‬ ‫»ﺗﺰﻭﺟﻮﺍ ﺍﻷﺑﻜﺎﺭ ﻓﺈﻧﻬﻦ ﺃﺷﺪ ﺣﺒ‪‬ﺎ ﻭﺣﻴﺎﺀ«)‪ .(١‬ﻭﺭﻭﻱ‪» :‬ﺗﺰﻭﺟﻮﺍ ﺍﻷﺑﻜﺎﺭ ﻓﺈﻧﻬﻦ‬ ‫ﺃﺭﺣﺎﻣﺎ«)‪ ،(٢‬ﻭﻣﻌﻨﻰ ﻋﺬﺏ ﺍﻷﻓﻮﺍﻩ‪ :‬ﻋﺪﻡ ﻧﺘﻦ ﺭﻳﺤﺔ ﺍﻟﻔﻢ‪،‬‬ ‫‬‫ﺃﻋﺬﺏ ﺃﻓﻮﺍ ﻫﺎ ﻭﺃﻧﺘﻖ‬ ‫ﺃﺭﺣﺎﻣﺎ‪ :‬ﺃﻥ ﺃﺭﺣﺎﻣﻬﻦ ﻳﻘﺒﻞ ﺍﻟﻮﻟﺪ ﻭﻳﺘﺴﻊ ﻟﻪ ﻓﻴﻜﻮﻥ ﺃﻛﺜﺮ ﻭﻻﺩﺓ)‪.(٣‬‬ ‫‬‫ﻭﻣﻌﻨﻰ ﺃﻧﺘﻖ‬ ‫ @‪ I@  3 *6, I‬اء‬ ‫ﻳﺴﺘﺤﺐ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻨﻜﺢ ﺍﻟﻌﻔﻴﻔﺔ ﺍﻟﻤﺘﻮﺭﻋﺔ ﻋﻦ ﺍﻟﺰﻧﺎ ﻭﺩﻭﺍﻋﻴﻪ‪،‬‬ ‫ﻛﺎﻻﻧﻜﺸﺎﻑ ﻟﻐﻴﺮ ﺫﻱ ﻣﺤﺮﻡ‪ ،‬ﻭﻣﺨﺎﻟﻄﺔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﺘﻜﻠﻢ ﻣﻌﻬﻢ ﻓﻲ ﻏﻴﺮ ﻣﻬﻢ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻓﻲ ﺫﻭﺍﺕ ﺍﻷﻋﺠﺎﺯ ﻓﺈﻧﻬﻦ ﺃﻭﺩﺩ ﻷﺯﻭﺍﺟﻬﻦ‪ ،‬ﻭﺫﺍﺕ ﺍﻟﺪﻳﻦ‪ ،‬ﻗﺎﻝ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٧/٦‬ ‪.١٨‬‬ ‫‪23‬‬‫ﻣﻦ ﻳﺤﺮﻡ ﻧﻜﺎﺣﻪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﻣﻦ ﻳﻜﺮﻩ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ‪» :‬ﺗﻨﻜﺢ ﺍﻟﻤﺮﺃﺓ ﻷﺭﺑﻊ ﺧﺼﺎﻝ‪ :‬ﻟﻤﺎﻟﻬﺎ ﻭﺟﻤﺎﻟﻬﺎ ﻭﺣﺴﺒﻬﺎ ﻭﺩﻳﻨﻬﺎ‪،‬‬ ‫ﻓﺎﻇﻔﺮ ﺑﺬﺍﺕ ﺍﻟﺪﻳﻦ ﺗﺮﺑﺖ ﻳﺪﺍﻙ«)‪ ،(١‬ﺃﻱ ﺍﻓﺘﻘﺮﺕ ﺇﻥ ﺗﺮﻛﺘﻬﺎ‪ ،‬ﻓﺤﺬﻑ ﺍﻟﺸﺮﻁ‬ ‫ﺇﺧﺒﺎﺭﺍ ﻭﺩﻋﺎﺀ ﺑﺎﻟﺸﺮ ﻣﺴﺘﺄﻧﻒ ﻟﺘﺮﻛﻬﺎ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺇﻋﻈﺎﻡ ﺃﻣﺮ ﺫﺍﺕ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﻤﺎ‬ ‫‬‫ﻭﺫﻟﻚ‬ ‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﻗﺎﺗﻠﻪ ﺍﷲ ﻣﺎ ﺃﺷﻌﺮﻩ‪ ،‬ﻭﺃﺧﺰﺍﻩ ﺍﷲ ﻣﺎ ﺃﻋﻠﻤﻪ‪ ،‬ﻭﻻ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺬﻡ‪ ،‬ﺃﻭ ﻣﻌﻨﻰ‬ ‫ﺗﺮﺑﺖ ﻳﺪﺍﻙ‪ :‬ﺍﺳﺘﻐﻨﺘﺎ ﻓﺈﻧﻪ ﻛﻤﺎ ﻳﺴﺘﻌﻤﻞ ﺗﺮﺏ ﺑﻤﻌﻨﻰ ﺍﻓﺘﻘﺮ‪ ،‬ﻭﺃﺗﺮﺏ ﺑﻤﻌﻨﻰ‬ ‫ﺍﺳﺘﻐﻨﻰ؛ ﻳﺴﺘﻌﻤﻞ ﺗﺮﺏ ﺑﻤﻌﻨﻰ ﺍﺳﺘﻐﻨﻰ ﻭﺃﺗﺮﺏ ﺑﻤﻌﻨﻰ ﺍﻓﺘﻘﺮ‪ ،‬ﻭﺍﻷﻭﻝ ﺍﺧﺘﻴﺎﺭ‬ ‫ﻭﺍﻟﻤﺒﺮﺩ ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺤﺪﻳﺚ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺗﻨﻜﺢ ﻓﻲ ﻣﻄﻠﻖ ﻗﺼﺪ ﺍﻟﻨﺎﺱ ﻟﺘﻠﻚ‬ ‫‬‫ﺛﻌﻠﺐ‬ ‫ﺍﻷﺭﺑﻊ‪ ،‬ﺛﻢ ﺑﻴﻦ ﻣﺎ ﻫﻮ ﺍﻟﺤﻘﻴﻖ ﺑﺎﻟﺮﻏﺒﺔ ﻣﻨﻬﺎ ﺑﻘﻮﻟﻪ‪ :‬ﻓﺈﻥ ﻇﻔﺮﺕ ﺑﺬﺍﺕ ﺍﻟﺪﻳﻦ‬ ‫ﺗﺮﺑﺖ ﻳﺪﺍﻙ‪ ،‬ﻓﻼ ﻳﻨﺎﻓﻲ ﻗﻮﻝ ﺑﻌﺾ‪ :‬ﺇﻥ ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻟﻤﺎﻟﻬﺎ ﻳﺒﺘﻠﻰ ﺑﺎﻟﻔﻘﺮ‪ ،‬ﺃﻭ‬ ‫ﻟﺠﻤﺎﻟﻬﺎ ﻗﺒﺤﻬﺎ ﺍﷲ ﻓﻲ ﻋﻴﻨﻴﻪ ﻭﻗﻠﺒﻪ‪ ،‬ﻭﺃﻃﻐﺎﻫﺎ ﺟﻤﺎﻟﻬﺎ ﻭﻓﺘﻨﻬﺎ‪ ،‬ﺃﻭ ﻟﺤﺴﺒﻬﺎ ﻭﻋﺰﻫﺎ‬ ‫ﺍﻟﺴﻨﺔ ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﻓﻤﻦ ﺗﺰﻭﺝ‬ ‫ﺃﺫﻟﻪ ﺍﷲ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻘﺼﺪ ﺑﺎﻟﺘﺰﻭﺝ ﺣﻔﻆ ﺩﻳﻨﻪ ﻭﺍﺗﺒﺎﻉ ‪‬‬ ‫ﻭﻗﺼﺪ ﺍﻟﺘﻤﻮﻝ ﺑﺎﻟﻤﺮﺃﺓ ﺃﻭ ﺍﻟﻌﺰ ﺑﻬﺎ ﺃﻭ ﻟﺠﻤﺎﻟﻬﺎ ﻓﻘﺪ ﺍﺳﺘﻌﻤﻞ ﻣﺎ ﻭﺿﻌﻪ ﺍﷲ ﻟﺤﻔﻆ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺑﻘﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﺨﻴﺮ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻣﻦ ﺗﻤﻮﻝ ﻭﻋﺰ ﻭﻫﻮﻯ‬ ‫ﻓﻼ ﻳﻨﺠﺢ ﻟﻪ ﻣﺎ ﻗﺼﺪ‪ ،‬ﻭﻳﻨﻌﻜﺲ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﻭﻛﺄﻧﻪ ﺗﻮﺻﻞ ﺇﻟﻰ ﺷﻲﺀ ﺑﻤﻌﺼﻴﺔ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻜﺎﻥ ﻓﻌﻠﻪ ﺃﻗﺮﺏ ﻣﻤﺎ ﺍﺗﻘﻰ‪ ،‬ﻭﺃﺑﻌﺪ ﻣﻤﺎ ﺭﺟﻰ‪ ،‬ﺑﻞ ﺗﺰﻭﺝ ﺍﻟﻔﻘﻴﺮ ﺃﻭ‬ ‫ﺍﻟﻔﻘﻴﺮﺓ ﻳﺠﻠﺐ ﺍﻟﻐﻨﻰ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪& % $ # " ! ﴿ :‬‬ ‫'( ) * ‪] ﴾ 3 2 1 0/ . - , +‬ﺍﻟﻨﻮﺭ‪ ،[٣٢ :‬ﺃﻱ‪:‬‬ ‫‬ ‫ﺭﺟﺎﻻ ﺃﻭ ﻧﺴﺎﺀ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺇﻥ ﻳﻜﻮﻧﻮﺍ ﻓﻘﺮﺍﺀ ﻳﻐﻨﻬﻢ ﺍﷲ‪ ،‬ﻓﺬﻛﺮ ﺃﻧﻪ ﻳﻐﻨﻴﻬﻢ‬ ‫ﺯﻭﺟﻮﻫﻢ‬ ‫ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ ﺇﺫﺍ ﻧﻜﺤﻮﺍ ﺑﺈﻧﻜﺎﺣﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺰﻭﺝ ﻭﺍﺟﺐ ﻋﻠﻰ ﻣﻦ ﺇﺫﺍ ﺗﺮﻛﻪ ﻋﺼﻰ‬ ‫ﺍﷲ ﺑﻌﻴﻨﻪ‪ ،‬ﺃﻭ ﻗﻠﺒﻪ ﺃﻭ ﺟﺎﺭﺣﺔ ﻣﻦ ﺟﻮﺍﺭﺣﻪ ﺃﻭ ﻓﺮﺟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﺼﻲ ﺑﺬﻟﻚ‬ ‫ﻓﻘﻴﻞ‪ :‬ﻳﻨﺪﺏ ﻟﻪ ﺍﻟﺘﺰﻭﺝ ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﻟﻪ ﺗﺮﻛﻪ ﺣﻴﺚ ﻓﺴﺪ ﺍﻟﻨﺎﺱ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻷﻛﻔﺎﺀ ﻓﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﺡ‪.٥٠٩٠ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٨/٦‬ ‪ ،١٩‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٣٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪24‬‬ ‫ @‪!  I‬ه ‪ I@  3‬اء‬ ‫ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻳﺮﻏﺐ ﻋﻦ ﺫﺍﺕ ﺟﻤﺎﻝ ﻣﻔﺘﻦ؛ ﺑﺄﻥ ﺗﺘﻌﺎﻇﻢ ﺑﻪ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‪،‬‬ ‫ﺃﻭ ﺗﺘﺮﺍﺀﻯ ﺑﻪ ﻟﻠﻨﺎﺱ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺫﺍﺕ ﻣﺎﻝ ﻣﻄﻎ‪ ،‬ﻭﺣﺴﺐﻭﻫﻮ ﻣﺤﺎﺳﻦ‬ ‫ﺍﻵﺑﺎﺀ ﻭﻣﻜﺎﺭﻣﻬﻢﻣﻄﻎ ﻟﻬﺎ‪.‬‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻳﺮﻏﺐ ﻋﻦ ﺣﺴﻨﺎﺀ ﻓﻲ ﻣﻨﺒﺖ ﺳﻮﺀ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﻦ ﻓﻲ ﻋﺮﻗﻬﺎ‬ ‫ﻭﻋﻠﻴﻪ ‬ ‫ﻭﻟﻮ ﺇﻟﻰ ﺳﺒﻌﺔ ﺁﺑﺎﺀ ﻋﺒﻮﺩﻳﺔ ﺃﻭ ﺯﻧﺎ ﺃﻭ ﺟﺬﺍﻡ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻻﺣﻖ ﻗﺎﻝ ﮊ ‪» :‬ﺇﻳﺎﻛﻢ‬ ‫ﻭﺧﻀﺮﺍﺀ ﺍﻟﺪﻣﻦ«)‪ ،(١‬ﻓﺨﻀﺮﺍﺀ ﺑﺎﻟﻤﺪ ﺍﻟﻤﺘﻨﻌﻤﺔ ﺍﻟﺠﻤﻴﻠﺔ‪ ،‬ﻭﺍﻟﺪﻣﻦ ﺑﻜﺴﺮ ﺍﻟﺪﺍﻝ‬ ‫ﻭﺇﺳﻜﺎﻥ ﺍﻟﻤﻴﻢ‪ :‬ﺍﻟﺰﺑﻞ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺣﻴﺚ ﺟﻤﺎﻟﻬﺎ ﻛﺸﻲﺀ ﺣﺴﻦ ﻣﺮﻏﻮﺏ ﻓﻴﻪ ﻭﺟﺪ‬ ‫ﻓﻲ ﺯﺑﻞ‪ ،‬ﺷﺒﻪ ﺁﺑﺎﺀﻫﺎ ﺑﺎﻟﺰﺑﻞ ﺳﻮﺍﺀ ﺃﺑﻮﻫﺎ ﺃﻭ ﺃﻣﻬﺎ ﺃﻭ ﻛﻼﻫﻤﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺃﻥ‬ ‫ﻳﺮﻏﺐ ﻋﻦ ﺳﻴﺌﺔ ﺧﻠﻖ ﻭﻗﻠﻴﻠﺔ ﺩﻳﻦ ﻭﺣﻴﺎﺀ)‪ ،(٢‬ﻭﻋﻦ ﻋﺎﻗﺮ ﻗﺎﻝ ﮊ‪» :‬ﺳﻮﺁﺀ ﻭﻟﻮﺩ‬ ‫ﺧﻴﺮ ﻣﻦ ﺣﺴﻨﺎﺀ ﻋﺎﻗﺮ«)‪ ،(٣‬ﻭﺍﻟﺴﻮﺁﺀ ﺑﻬﻤﺰﺗﻴﻦ ﺑﻴﻨﻬﻤﺎ ﺃﻟﻒ ﺑﻮﺯﻥ ﺣﻤﺮﺍﺀ ﻫﻲ‬ ‫ﺍﻟﻘﺒﻴﺤﺔ‪ ،‬ﻭﻫﻮ ﻓﻌﻼﺀ ﻣﻦ ﺍﻟﺴﻮﺀ ﻭﺭﻭﻱ ﺳﻮﺩﺍﺀ ﺑﺎﻟﺪﺍﻝ ﻟﻜﻦ ﺍﻷﻭﻟﻰ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﺰﻣﺎﻥ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻌﺎﻗﺮ‪.‬‬ ‫ﻭﻳﺮﻏﺐ ﻋﻦ »ﺷﻬﺒﺮﺓ« ﻭﻫﻲ ﺍﻟﺰﺭﻗﺎﺀ ﺍﻟﻨﺪﻳﺔ‪ ،‬ﻭﺭﻭﻱ ﺍﻟﺒﺬﻳﺔ »ﻭﻟﻬﺒﺮﺓ« ﻭﻫﻲ‬ ‫ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﻤﻬﺰﻭﻟﺔ »ﻭﻧﻬﺒﺮﺓ« ﻭﻫﻲ ﺍﻟﻌﺠﻮﺯ ﺍﻟﻤﺪﺑﺮﺓ »ﻭﻫﻨﺪﺭﺓ« ﻭﻫﻲ ﺍﻟﻘﺼﻴﺮﺓ‬ ‫ﺍﻟﺪﻣﻴﻤﺔ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺗﺰﻭﺝ ﺍﻟﺪﻣﻴﻤﺔ ﻛﻤﻦ ﻟﻢ ﻳﺘﺰﻭﺝ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻐﺾ ﺑﻬﺎ ﻃﺮﻓﻪ‪ ،‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺑﻲ ﻫﺎﺭﻭﻥ‪ :‬ﺃﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﻦ ﺯﻫﺪ ﻛﻌﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ‪،‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺤﻴﺎﺀ ﺑﺎﻟﻤﺪ ﻫﻮ ﻟﻐﺔ‪ :‬ﺗﻐﻴﺮ ﻭﺍﻧﻜﺴﺎﺭ ﻳﻌﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻮﻑ ﻣﻤﺎ ﻳﻌﺎﺏ ﺑﻪ ﻣﻦ ﺍﻟﺤﻴﺎﺓ‪،‬‬ ‫ﻭﻟﺬﻟﻚ ﺳ ‪‬ﻤﻲ ﺍﻟﻤﻄﺮ ﺣ ‪‬ﻴﺎ ﻟﻜﻨﻪ ﺑﺎﻟﻘﺼﺮ‪ ،‬ﻭﺷﺮ ﻋﺎ‪ :‬ﺧﻠﻖ ﻳﺒﻌﺚ ﻋﻠﻰ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﻣﻨﻪ‬ ‫ﺍﻟﺘﻘﺼﻴﺮ ﻓﻲ ﺣﻖ ﻣﻦ ﻟﻪ ﺣﻖ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٠/٦‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻲ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻧﻜﺎﺡ ﺍﻷﺑﻜﺎﺭ ﻭﺍﻟﻤﺮﺃﺓ ﺍﻟﻌﻘﻴﻢ‪،‬‬ ‫ﺡ‪.١٠٣٤٥ :‬‬ ‫‪25‬‬‫ﻣﻦ ﻳﺤﺮﻡ ﻧﻜﺎﺣﻪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﻣﻦ ﻳﻜﺮﻩ‬ ‫‬ ‫ﺣﻼﻻ‪ ،‬ﻛﺰﻭﺟﺔ ﻳﻐﺾ ﺑﻬﺎ ﻃﺮﻓﻪ ﻻ ﻳﻠﻬﻮ‪،‬‬ ‫ﻭﻳﻠﻴﻪ ﻣﻦ ﺍﺗﺨﺬ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺑﻠﻐﺔ‬ ‫ﻟﻬﻮﺍ‬ ‫ﻭﻣﻜﺎﺛﺮﺓ ﺍﻟﺪﻧﻴﺎ ﺑﻬﺎ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺻﺎﺣﺐ ﺍﻷﺻﻞ ﺑﻘﻮﻟﻪ‪ :‬ﻭﻟﻢ ﻳﺮﺩﻫﺎ ‬ ‫ﻭﻻ ﻣﻜﺎﺛﺮﺓ‪ ،‬ﻟﻢ ﻳﺮﺩ ﺍﻟﺪﻧﻴﺎ ﻟﻠﻬﻮ ﻭﺍﻟﻤﻜﺎﺛﺮﺓ‪ ،‬ﻭﻫﻮ ﺃﻧﺴﺐ ﻟﺬﻛﺮ ﺍﻟﻤﻜﺎﺛﺮﺓ ﻭﻟﻘﻮﻟﻪ‪:‬‬ ‫ﻭﺣﺮﺍﻣﺎ‪.‬‬ ‫‬‫‬ ‫ﺣﻼﻻ‬‫ﻳﻠﻴﻪ ﺭﺟﻞ ﻳﻜﺎﺛﺮ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﻳﺮﻏﺐ ﻋﻦ ﻟﻔﻮ ﺗﺎ‪ ،‬ﻭﻫﻲ ﺫﺍﺕ ﺍﻟﻮﻟﺪ‪ ...‬ﻭﻋﻦ ﺍﻟﺮﻗﻮﺏ‪ :‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺮﺍﻗﺐ‬ ‫ﺯﻭﺟﻬﺎ ﺃﻥ ﻳﻤﻮﺕ ﻓﺘﺄﺧﺬ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﻲ ﻳﻤﻮﺕ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﺍﻟﻐﻀﻮﺏ‪ :‬ﻭﻫﻲ‬ ‫ﻛﺜﻴﺮﺓ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﺍﻟﻘﻄﻮﺏ‪ :‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﻌﺒﺲ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﻋﻦ ﺍﻟﺘﻲ ﻻ ﻳﻨﺎﻟﻬﺎ ﺑﻤﺎﻟﻪ‬ ‫ﻭﻧﻔﺴﻪ ﻭﻳﺮﻏﺐ ﻋﻦ ﺍﻟﺪﻭﻥ ﻭﺍﻟﻔﺎﺳﻘﺔ‪ ،‬ﻭﺍﻟﻤﺨﺎﻟﻔﺔ ﻭﺗﺠﺘﻨﺐ ﺍﻟﻤﺮﺃﺓ ﻣﺎ ﻳﺠﺘﻨﺒﻪ‬ ‫ﺍﻟﺮﺟﻞ ﻭﻣﻦ ﻳﺄﻛﻞ ﺍﻟﺤﺮﺍﻡ ﻭﻳﻜﺴﺒﻪ ﺃﻭ ﻻ ﺗﻘﺪﺭ ﻋﻠﻰ ﺃﺧﺬ ﺣﻘﻬﺎ ﻣﻨﻪ ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪:‬‬ ‫ﻓﻲ ﺗﺰﻭﺝ ﺍﻟﻐﻨﻴﺔ ﻣﻐﺎﻻﺓ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺗﺴﻮﻳﻒ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﻓﻮﺕ‬ ‫ﺍﻟﺨﺪﻣﺔ‪ ،‬ﻭﻋﺴﺮ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺍﻟﻔﻘﻴﺮﺓ ﺑﻌﻜﺲ ﺫﻟﻚ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٩/٦‬ ‪ ،٢١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٢٨/٧‬‬ ‫‪26‬‬ ‫‪!6 I‬م ‪ I@  3‬اء‬ ‫ﱠ‬ ‫ا‪@!6‬ت @‪ I‬اء ‪ N8‬ا!‪H‬ل‬ ‫‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻷﺻﻞ )ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ(‪ :‬ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺛﻤﺎﻥ ﻋﺸﺮﺓ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‬ ‫ﻭﺫﻛﺮ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪V U T S ﴿ :‬‬ ‫‪^]\[ZYXW‬‬ ‫_`‪fedcba‬‬ ‫‪rqponmlkjihg‬‬ ‫‪{zyxwvuts‬‬ ‫| } ~ ﮯ ¡ ‪© ¨ § ¦ ¥¤ £ ¢‬‬ ‫‪] ﴾ ª‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢٣ :‬ﻭﻓﻴﻬﺎ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻓﻘﻂ ﺑﺄﻥ ﻳﺤﺴﺐ ﻓﻲ ﴿ | }‬ ‫~ ﮯ ﴾ ﺍﺛﻨﻴﻦ ﺇﺫ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﺤﺮﻣﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻢ‬ ‫ﺃﻳﻀﺎ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻳﺮﺩ ﺃﻥ ﺍﻟﺜﻤﺎﻧﻲ ﻋﺸﺮﺓ ﻛﻠﻬﺎ ﻣﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺫﻛﺮ‪ ،‬ﺑﻞ ﺃﺭﺍﺩ ‬ ‫ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﻗﻮﻟﻪ ‪H G F E D C B A @ ﴿ : 8‬‬ ‫‪] ﴾ J I‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢٢ :‬ﻭﺫﻟﻚ ﺧﻤﺲ ﻋﺸﺮﺓ‪ ،‬ﻭﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ﻓﻲ ﻗﻮﻟﻪ‪:‬‬ ‫﴿ " ‪] ﴾ ( ' & % $ #‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢٤ :‬ﻭﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‪:‬‬ ‫ﺍﻟﻤﺸﺮﻛﺔ ﺍﻟﺘﻲ ﻟﻢ ﺗﻜﻦ ﻛﺘﺎﺑﻴﺔ ﺣﺮﺓ‪ ،‬ﻭﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮ‪ :‬ﻣﻦ ﺯﻧﻰ ﺑﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻬﻦ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻓﻤﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﺬﻛﺮ ﻣﻦ‬ ‫ﺍﻟﺠﻤﻊ ﻓﻤﻘﻴﺲ ﻋﻠﻰ ﺟﻤﻊ ﺍﻷﺧﺘﻴﻦ‪ ،‬ﻓﻼ ﻳﻮﺭﺩ ﻋﻠﻴﻪ ﺯﻳﺎﺩﺓ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺤﻞ‬ ‫‪27‬‬‫ﻓﻴﻤﻦ ﻳﺤﺮﻡ ﻧﻜﺎﺣﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‬ ‫ﻣﺎ ﺣﺮﻡ ﻣﻦ ﺫﻟﻚ ﺳﻮﺍﺀ ﻭﻗﻊ ﺑﻌﺪ ﺍﻹﺳﻼﻡ ﺃﻭ ﻗﺒﻠﻪ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪H G ﴿ :‬‬ ‫‪ ،﴾ J I‬ﻓﺎﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻻﺯﻡ ﺍﻟﺘﺤﺮﻳﻢ ﻭﻫﻮ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﺇﻻ ﻣﺎ ﻗﺪ ﺳﻠﻒ ﻓﻲ‬ ‫ﺍﻟﺸﺮﻙ ﻓﻼ ﻋﻘﺎﺏ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺍﻟﻔﺮﺍﻕ ﺑﻌﺪﻩ ﻭﻻ ﻳﺘﺮﻙ ﻋﻠﻰ ﺫﻟﻚ)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ﴾ U T S﴿ :‬ﻫﻲ ﺃﻣﻪ ﺍﻟﺘﻲ ﻭﻟﺪﺗﻪ‪ ،‬ﺃﻭ‬ ‫ﺃﺭﺿﻌﺘﻪ ﻭﺃﻣﻬﺎﺕ ﺁﺑﺎﺋﻪ ﻭﺃﻣﻬﺎﺕ ﺃﻣﻬﺎﺗﻪ ﻭﺇﻥ ﻋﻠﻮﻥ‪ ﴾ V ﴿ ،‬ﻭﺑﻨﺎﺕ ﺑﻨﻴﻜﻢ‪،‬‬ ‫ﻭﺑﻨﺎﺕ ﺑﻨﺎﺗﻜﻢ ﻭﺇﻥ ﺳﻔﻠﻦ ﻣﻦ ﺃﻭﻻﺩﻩ‪ ،‬ﺃﻭ ﺭﺿﺎﻉ‪X W ﴿ ،‬‬ ‫‪ ﴾ ] \ [ Z Y‬ﻭﺑﻨﺎﺗﻬﻦ ﻭﺇﻥ ﺳﻔﻠﻦ‪^ ﴿ ،‬‬ ‫_ ` ‪ ﴾ e d c b a‬ﻭﺃﻣﻬﺎﺗﻬﻦ‪،‬‬ ‫ﻭﺃﻣﻬﺎﺕ ﺁﺑﺎﺋﻬﻦ ﻭﺇﻥ ﻋﻠﻮﻥ‪k j i h g f ﴿ ،‬‬ ‫‪﴾v u t s r q p o n m l‬‬ ‫ﺑﺘﺰﻭﻳﺞ ﺍﻟﺮﺑﺎﺋﺐ ﺍﻟﻼﺗﻲ ﻟﻢ ﻳﺪﺧﻞ ﺑﺄﻣﻬﺎﺗﻬﻦ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺗﺰﻭﺝ ﺍﻻﺑﻨﺔ‪ ،‬ﻓﻼ ﺗﺤﻞ ﻟﻪ‬ ‫ﺃﻣﻬﺎ ﻭﻟﻮ ﻟﻢ ﻳﺪﺧﻞ ﺑﺎﻻﺑﻨﺔ ﴿ ‪﴾ { z y x w‬‬ ‫ﻓﺰﻭﺟﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﺣﺮﺍﻡ ﺗﺰﻭﻳﺠﻬﺎ ﻋﻠﻰ ﺍﻷﺏ ﺇﻟﻰ ﺍﻷﺑﺪ‪~ } | ﴿ ،‬‬ ‫ﮯ ﴾ ﻓﺤﺮﺍﻡ ﺟﻤﻊ ﺍﻷﺧﺘﻴﻦ‪ ،‬ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﻛﺎﻥ ﺑﺘﺰﻭﻳﺞ ﺃﻭ ﻣﻠﻚ ﻳﻤﻴﻦ‪،‬‬ ‫﴿ ‪ ﴾ J I H G‬ﻓﻲ ﺗﺰﻭﻳﺞ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﻓﻤﻦ ﺃﺳﻠﻢ ﻭﺗﺤﺘﻪ ﺃﺧﺘﺎﻥ‪ ،‬ﻓﻠﻴﺨﺘﺮ ﻣﻨﻬﻤﺎ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺣﺮﺍﻡ ﺗﺰﻭﻳﺞ ﺯﻭﺟﺔ ﺍﻷﺏ ﻭﺁﺑﺎﺋﻪ‪ ،‬ﺩﺧﻠﻮﺍ ﺑﻬﻦ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺪﺧﻠﻮﺍ‪ ،‬ﻭﺣﺮﺍﻡ‬ ‫ﺗﺰﻭﻳﺞ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ‪ ،‬ﻭﺍﻟﺠﺪﺍﺕ‪ ،‬ﻭﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐ)‪.(٢‬‬ ‫ ‪ 3 &!6‬ح اﻷ@ت و@ ون‬ ‫ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻧﻜﺎﺡ ﺃﻣﻪ‪ ،‬ﺃﻱ‪ :‬ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻭﻣﺎ ﻭﻟﺪﺕ‪ ،‬ﻭﻭﻟﺪ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﻭﻟﺪ‬ ‫ﻭﻟﺪ ﻭﻟﺪﻫﺎ ﻭﺇﻥ ﺳﻔﻞ‪ ،‬ﻣﺜﻞ ﺑﻨﺖ ﺍﺑﻦ ﺑﻨﺘﻬﺎ‪ ،‬ﻭﻣﺎ ﻭ ﻟ ﺪﻫﺎ ﻣﻄﻠﻘﺎ ﻣﻦ ﻃﺮﻳﻖ ﺍﻷﻣﻮﻣﺔ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٢/٦‬ ‪ ،٢٣‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٠٢/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٣٠/٧‬ ‪ ،٤٣١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.٤٢/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪28‬‬ ‫ﺃﻭ ﺍﻷﺑﻮﺓ‪ ،‬ﻭﺇﻥ ﻋﻼ ﻣﺜﻞ ﺃﻡ ﺃﺑﻲ ﺃﻡ ﺃﻣﻬﺎ‪ ،‬ﻭﺍﺑﻨﺘﻪ ﻭﻣﺎ ﻭﻟﺪﺕ ﻭﺇﻥ ﺳﻔﻞ‪ ،‬ﻣﺜﻞ ﺑﻨﺖ‬ ‫ﺍﺑﻦ ﺑﻨﺖ ﺑﻨﺘﻪ)‪.(١‬‬ ‫ﻭﻣﻦ ﺍﺳﺘﺒﺎﻥ ﻟﻪ ﺃﻥ ﺍﻣﺮﺃﺗﻪ ﺍﻟﺘﻲ ﺗﺤﺘﻪ‪ ،‬ﻫﻲ ﺃﻣﻪ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﻌﺘﺪ ﺛﻼﺛﺔ ﻗﺮﻭﺀ‪،‬‬ ‫ﻭﺗﺄﺧﺬ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻛﻤﺎ ﺗﺄﺧﺬ ﺍﻷﻡ‪ ،‬ﻭﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻦ ﻓﺮﺟﻬﺎ‪ ،‬ﻭﻗﻮﻝ‪:‬‬ ‫‬ ‫ﺑﺎﻃﻼ)‪.(٢‬‬ ‫ﻋﻠﻴﻪ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ؛ ﻷﻥ ﺍﻟﻨﻜﺎﺡ ﻛﺎﻥ ﺃﺻﻠﻪ‬ ‫ ‪ 3‬ح ا ﱠات‬ ‫ﺃﺑﺪﺍ‪،‬‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺟﺪﺍﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ‪ ،‬ﻭﻻ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ ‬ ‫ﻻ ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﻨﻜﺢ ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻣﺎ ﻛﺎﻥ‬ ‫ﻣﺎ ﻛﺎﻧﻮﺍ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﻨﻜﺢ ﺍﻣﺮﺃﺓ‪ ،‬ﺧﺮﺟﺖ ﻣﻦ ﺑﻄﻦ ﻫﺬﻩ ﻟﻪ ‬ ‫ﻭﻋﻼ‪ ،‬ﺑﺎﻟﻐﺎ ﻣﺎ ﺑﻠﻎ‪ ،‬ﺣﺮﺍﻡ ﺑﻤﻨﺰﻟﺔ ﺧﺎﻟﺘﻪ ﻭﻋﻤﺘﻪ ﻓﻲ ﺍﻟﻨﺴﺐ)‪.(٣‬‬ ‫ ‪ 3 &!6‬ح اﻷ‪2:‬ات‬ ‫ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻧﻜﺎﺡ ﺃﺧﺘﻪ ﻣﻄﻠﻘﺎ؛ ﺷﻘﻴﻘﺔ ﺃﻭ ﺃﺑﻮﻳﺔ ﺃﻭ ﺃﻣﻴﺔ‪ ،‬ﻭﻣﺎ ﻭﻟﺪﺕ‪،‬‬ ‫ﻭﺇﻥ ﺳﻔﻞ‪ ،‬ﻭﻣﺎ ﻓﻮﻕ ﺃﺧﺘﻪ ﻣﻦ ﺃﺑﻮﻳﻪ‪ ،‬ﻭﻣﺎ ﺛﺒﺖ ﻣﻦ ﺟﻬﺔ ﺃﺑﻮﻳﻪ ﺃﻭ ﺟﻬﺔ ﺃﺑﻴﻪ ﺃﻭ‬ ‫ﺟﺪﺍﺕ ﻛﺎﺋﻨﺎﺕ‬‫ﺟﺪﺍﺕ ﻣﻦ ﺃﺑﻴﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ‪‬‬ ‫ﺟﻬﺔ ﺃﻣﻪ ﺃﻭ ﺟﻬﺘﻬﻤﺎ ﻓﻮﻕ ﺃﺧﺘﻪ‪ ،‬ﻣﻦ ‪‬‬ ‫ﻣﻦ ﺟﻬﺔ ﺃﺑﻴﻬﺎ‪ ،‬ﻭﺃﻣﻬﺎ‪ ،‬ﻭﻣﺎ ﻓﻮﻕ ﺃﺧﺘﻪ ﻣﻦ ﺃﺑﻴﻪ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻬﺎ‪ ،‬ﻻ ﻣﺎ ﻓﻮﻗﻬﺎ ﻣﻦ‬ ‫ﻗﺒﻞ ﺃﻣﻬﺎ؛ ﻷﻧﻪ ﻻ ﻗﺮﺍﺑﺔ ﺑﻴﻨﻚ ﻭﺑﻴﻦ ﺃﻡ ﺃﺧﺘﻚ ﻣﻦ ﺃﺑﻴﻚ ﻓﺤﻞ ﻟﻚ ﻣﺎ ﻓﻮﻗﻬﺎ ﻭﺃﻣﺎ‬ ‫ﻫﻲ ﻓﺈﻧﻤﺎ ﺣﺮﻣﺖ ﻷﻧﻬﺎ ﺯﻭﺟﺔ ﺃﺑﻴﻚ‪.‬‬ ‫ﻭﺣﺮﻡ ﻧﻜﺎﺡ ﺃﺧﺘﻪ ﻣﻦ ﺃﻣﻪ ﻭﻣﺎ ﻓﻮﻗﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﻣﻬﺎ ﻻ ﻣﺎ ﻓﻮﻗﻬﺎ ﻣﻦ ﻗﺒﻞ‬ ‫ﺃﺑﻴﻬﺎ؛ ﻷﻧﻪ ﻻ ﻗﺮﺍﺑﺔ ﺑﻴﻨﻚ ﻭﺑﻴﻦ ﺃﺑﻲ ﺃﺧﺘﻚ ﻣﻦ ﺃﻣﻚ ﻓﺤﻞ ﻟﻚ ﻣﺎ ﻓﻮﻗﻪ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٢٣/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٣٠/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٣٠/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٥٥/٧‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٢٣/٦‬‬ ‫‪29‬‬‫ﻓﻴﻤﻦ ﻳﺤﺮﻡ ﻧﻜﺎﺣﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‬ ‫ !@ ‪ 3‬ح ‪ Q‬اﻷخ‬ ‫ﺣﺮﻡ ﻧﻜﺎﺡ ﺑﻨﺖ ﺃﺧﻴﻪ ﺃﻱ‪ :‬ﻭﺑﻨﺖ ﺃﺧﺘﻪ ﻣﻦ ﺃﻱ ﺟﻬﺔ ﻭﻣﺎ ﻭﻟﺪﺗﺎﺍﻷﻟﻒ‬ ‫ﻋﺎﺋﺪ ﺇﻟﻰ ﺑﻨﺖ ﺍﻷﺥ ﻭﺑﻨﺖ ﺍﻷﺧﺖ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻣﻤﺎ ﺣﺬﻑ ﻓﻴﻪ‬ ‫ﺍﻟﻤﻀﺎﻑ‪ ،‬ﻭﺍﻋﺘﺒﺮ ﻓﻲ ﺭﺟﻮﻉ ﺍﻟﻀﻤﻴﺮ ﺃﻭ ﻋﺎﺋﺪ ﺇﻟﻰ ﺑﻨﺖ ﻣﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﺍﻟﺼﺎﺩﻗﺔ ﺑﺒﻨﺖ ﺍﻷﺥ ﻭﺑﻨﺖ ﺍﻷﺧﺖ ﻭﻟﻬﺬﻩ ﺍﻟﺼﺎﺩﻗﻴﺔ ﺭﺟﻊ ﺇﻟﻴﻬﺎ ﺿﻤﻴﺮ‬ ‫ﺍﻻﺛﻨﻴﻦ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻼ ﻳﻘﺪﺭ ﻣﻀﺎﻑ‪ ،‬ﻭﺇﻥ ﺳﻔﻞ ﻛﺒﻨﺖ ﺍﺑﻦ ﺑﻨﺖ ﺍﺑﻦ ﺃﺧﺘﻪ‪،‬‬ ‫ﻭﻣﺎ ﻭﻟﺪ ﺑﻨﻮ)‪ (١‬ﺃﺧﻴﻪ‪ ،‬ﻭﺇﻥ ﺳﻔﻞ‪ ،‬ﻻ ﻣﺎ ﻓﻮﻕ ﺑﻨﺖ ﺃﺧﻴﻪ ﻣﻦ ﺃﻣﻬﺎﺕ ﺑﻴﺎﻥ ﻟﻤﺎ‪،‬‬ ‫ﻭﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﺃﻡ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺇﻧﻤﺎ ﺗﻠﺪﻩ ﺃﻡ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻟﻌﻞ ﺍﻟﺠﻤﻊ ﻧﻈﺮ ﺇﻟﻰ ﺗﻌﺪﺩ ﺑﻨﺖ ﺍﻷﺥ ﻛﻞ ﺑﺄﻣﻬﺎ‪ ،‬ﺃﻭ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﺎﻷﻣﻬﺎﺕ ﺍﻷﻡ‪ ،‬ﻭﺃﻡ ﺍﻷﻡ‪ ،‬ﻭﺃﻡ ﺃﻡ ﺍﻷﻡ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻴﺮﺍﺩ ﺑﺎﻟﺠﺪﺍﺕ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﺍﻟﺠﺪﺍﺕ ﻣﻦ ﻗﺒﻞ ﺃﺑﻲ ﺃﻣﻬﺎ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺑﺎﻷﻣﻬﺎﺕ ﻣﺎ ﻳﺸﻤﻞ ﺍﻷﻡ ﻭﺍﻟﺠﺪﺍﺕ ﻣﻦ‬ ‫ﻗﺒﻞ ﺃﻡ ﺍﻷﻡ‪ ،‬ﻭﺍﻟﺠﺪﺍﺕ ﻣﻦ ﻗﺒﻞ ﺃﺑﻲ ﺍﻷﻡ ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ‪ :‬ﻭﺟﺪﺍﺕ ﻣﻦ ﺃﻣﻬﺎ‬ ‫ﻋﻄﻒ ﺧﺎﺹ ﻋﻠﻰ ﻋﺎﻡ‪ ،‬ﻭﺣﺮﻡ ﻧﻜﺎﺡ ﻣﺎ ﻓﻮﻗﻬﺎ ﻣﻦ ﺟﺪﺍﺕ ﻣﻦ ﺃﺑﻴﻬﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻣﻦ ﺃﺑﻲ ﺑﻨﺖ ﻷﺥ‪ ،‬ﻻ ﻣﺎ ﻓﻮﻕ ﺑﻨﺖ ﺍﻷﺥ ﺍﻷﺑﻮﻱ ﻣﻦ ﺃﻣﻬﺎﺕ ﻫﺬﺍ ﺍﻷﺥ‬ ‫ﺍﻷﺑﻮﻱ ﻣﻦ ﻗﺒﻞ ﺃﻣﻪ‪ ،‬ﻭﻻ ﻣﺎ ﻓﻮﻕ ﺑﻨﺖ ﺍﻷﺥ ﺍﻷﻣﻲ ﻣﻦ ﺃﻣﻬﺎﺕ ﻫﺬﺍ ﺍﻷﻣﻲ‬ ‫ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﻪ)‪.(٢‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﻴﻦ‪ ،‬ﻣﻦ ﺃﻧﻪ ﻻ ﺗﺰﺍﺩ ﺃﻟﻒ ﺑﻌﺪ ﺍﻟﻮﺍﻭ ﻓﻲ ﺟﻤﻊ‬ ‫)‪ (١‬ﻟﻢ ﻳﻜﺘﺐ ﺍﻷﻟﻒ ﺑﻌﺪ ﺑﻨﻮ ‬ ‫ﺍﻟﻤﺬﻛﺮ ﺍﻟﻤﻀﺎﻑ ﺇﻟﻰ ﻇﺎﻫﺮ ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﺃﻟﺤﻖ ﺑﻪ‪ ،‬ﻷﻧﻬﺎ ﻭﺍﻭ ﻏﻴﺮ ﻻﺯﻣﺔ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﻟﻜﻮﻓﻴﻮﻥ‬ ‫ﺯﻳﺎﺩﺗﻬﺎ ﻟﺸﺒﻪ ﺗﻠﻚ ﺍﻟﻮﺍﻭ ﺑﻮﺍﻭ ﺿﺮﺑﻮﺍ ﻭﻟﻢ ﻳﻀﺮﺑﻮﺍ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﺖ ﻓﻲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪ ‰‬ﻓﻲ‬ ‫ﻗﻮﻟﻪ ‪] ﴾ I H G F E D C B A @ ? > = ﴿ : 4‬ﻳﻮﻧﺲ‪[٩٠ :‬‬ ‫ﻭﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‪] ﴾ ã â á à ß Þ Ý ﴿ :‬ﺍﻟﻘﻤﺮ‪،[٢٧ :‬‬ ‫ﻭﻋﺒﺎﺭﺓ ﺍﺑﻦ ﻣﺎﻟﻚ ﻋﻠﻰ ﻋﺎﺩﺗﻪ ﻓﻲ ﺃﺧﺬ ﻃﺮﻳﻘﺔ ﺑﻴﻦ ﻃﺮﻳﻘﺘﻲ ﺍﻟﺒﺼﺮﻳﻴﻦ ﻭﺍﻟﻜﻮﻓﻴﻴﻦ ﻭﺭﺑﻤﺎ ﺯﻳﺪﺕ‬ ‫ﻓﻲ ﻧﺤﻮ‪ :‬ﻳﺪﻋﻮﺍ ﻭﻫﻢ ﺿﺎﺭﺑﻮ ﺯﻳﺪ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٢٤/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٤/٦‬ ‪.٢٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪30‬‬ ‫ !@ ‪ 3‬ح ات وا‪R‬ﻻت‬ ‫ﻭﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻧﻜﺎﺡ ﻋﻤﺘﻪ؛ ﺷﻘﻴﻘﺔ ﺃﺑﻴﻪ ﺃﻭ ﺃﺧﺖ ﺃﺑﻴﻪ ﺃﻭ ﻣﻦ ﺃﻣﻪ‪،‬‬ ‫ﻭﺧﺎﻟﺘﻪ ﺷﻘﻴﻘﺔ ﺃﻣﻪ‪ ،‬ﺃﻭ ﺃﺧﺖ ﺃﻣﻪ ﻣﻦ ﺃﺑﻴﻬﺎ ﺃﻭ ﻣﻦ ﺃﻣﻬﺎ‪ ،‬ﻭﻣﺎ ﻓﻮﻗﻬﻤﺎ ﻻ ﻣﺎ ﺗﺤﺘﻬﻤﺎ‬ ‫ﻭﺣﺮﻡ ﻧﻜﺎﺡ ﻋﻤﺎﺕ ﺃﺑﻮﻳﻪ ﻭﺧﺎﻻﺗﻬﻤﺎ؛ ﺷﻘﻴﻘﺎﺕ ﺃﻭ ﺃﺑﻮﻳﺎﺕ ﺃﻭ ﺃﻣﻴﺎﺕ ﻛﺬﻟﻚ‬ ‫‪‬‬ ‫ﺣﺎﻝ ﻣﻦ ﻋﻤﺎﺕ ﻭﺧﺎﻻﺕ؛ ﺃﻱ‪ :‬ﻛﺎﺋﻨﺎﺕ ﻛﺬﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﻋﻤﺘﻪ ﻭﺧﺎﻟﺘﻪ ﻓﻲ‬ ‫ﺗﺤﺮﻳﻢ ﻣﺎ ﻓﻮﻕ‪ ،‬ﻻ ﻣﺎ ﺗﺤﺖ‪ ،‬ﻭﻻ ﻳﺤﺮﻡ ﻣﺎ ﻓﻮﻕ ﺍﻟﻌﻤﺔ ﺍﻷﺑﻮﻳﺔ ﻣﻦ ﺃﻣﻬﺎﺕ ﻣﻦ‬ ‫ﺟﻬﺔ ﺃﻣﻬﺎ‪ ،‬ﻭﻻ ﻣﺎ ﻓﻮﻕ ﺍﻷﻣﻴﺔ ﻣﻦ ﺃﻣﻬﺎﺕ ﻣﻦ ﺟﻬﺔ ﺃﺑﻴﻬﺎ‪ ،‬ﻭﻻ ﻣﺎ ﻓﻮﻕ ﻋﻤﺎﺕ‬ ‫ﺍﻷﺏ ﺃﻭ ﺍﻷﻡ ﺍﻷﺑﻮﻳﺎﺕ ﻣﻦ ﺃﻣﻬﺎﺕ ﻣﻦ ﺟﻬﺔ ﺃﻣﻬﺎﺗﻬﻦ ﻭﻻ ﻣﺎ ﻓﻮﻕ ﺍﻷﻣﻴﺎﺕ ﻣﻦ‬ ‫ﺃﻣﻬﺎﺕ ﻣﻦ ﺟﻬﺔ ﺁﺑﺎﺋﻬﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﺨﺎﻟﺔ)‪.(١‬‬ ‫ ا‪6‬رم @‪ I‬ا!‪H‬ل‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ :‬ﻭﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺗﺴﻌﺔ ﻋﺸﺮ ‬ ‫ﺭﺟﻼ‪ ،‬ﺳﺒﻌﺔ ﻣﻦ ﻗﺒﻞ‬ ‫ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺳﺒﻌﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﺼﻬﺮ‪ ،‬ﻭﻋﺒﺪﻫﺎ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ‬ ‫ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﺴﺐ ﻓﺈﻧﻪ ﻳﺤﺮﻡ ﻋﻠﻴﻬﺎ ﺃﺑﻮﻫﺎ‪ ،‬ﻭﺍﺑﻨﻬﺎ‪ ،‬ﻭﺃﺧﻮﻫﺎ‪ ،‬ﻭﻋﻤﻬﺎ‪ ،‬ﻭﺧﺎﻟﻬﺎ‪ ،‬ﻭﺍﺑﻦ‬ ‫ﺃﺧﻴﻬﺎ‪ ،‬ﻭﺍﺑﻦ ﺃﺧﺘﻬﺎ‪ ،‬ﻓﻬﺆﻻﺀ ﺳﺒﻌﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﺴﺐ‪ .‬ﻭﺃﻣﺎ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺿﺎﻉ‪،‬‬ ‫ﻓﺄﺑﻮﻫﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﺍﺑﻨﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﺃﺧﻮﻫﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﺍﺑﻦ ﺃﺧﻴﻬﺎ ﻣﻦ‬ ‫ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﺍﺑﻨﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﺃﺧﻮﻫﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﺍﺑﻦ ﺃﺧﻴﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪،‬‬ ‫ﺃﻳﻀﺎ ﺳﺒﻌﺔ ﺑﻤﻨﺰﻟﺔ‬ ‫ﻭﺍﺑﻦ ﺃﺧﺘﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﻋﻤﻬﺎ ﻭﺧﺎﻟﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻓﻬﺆﻻﺀ ‬ ‫ﺍﻟﻨﺴﺐ‪ .‬ﻭﺃﻣﺎ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻞ ﺍﻟﺼﻬﺮ‪ ،‬ﻓﺄﺑﻮ ﺑﻌﻠﻬﺎ‪ ،‬ﻭﺍﺑﻦ ﺑﻌﻠﻬﺎ‪ ،‬ﻭﺑﻌﻞ‬ ‫ﺃﻣﻬﺎ‪ ،‬ﻭﺑﻌﻞ ﺍﺑﻨﺘﻬﺎ‪ ،‬ﻭﻋﺒﺪﻫﺎ‪ .‬ﻓﻬﺆﻻﺀ ﺗﺴﻌﺔ ﻋﺸﺮ ‬ ‫ﺭﺟﻼ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٢٥/٦‬‬ ‫)‪ (٢‬ﺍﻟﻤﺪﻭﻧﺔ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٠٣/٢‬‬ ‫‪31‬‬‫ﻓﻴﻤﻦ ﻳﺤﺮﻡ ﻧﻜﺎﺣﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‬ ‫ ا  ‪ I‬اﻷ‪I,:‬‬ ‫ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺃﻥ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻟﻸﺧﺘﻴﻦ‪ ،‬ﻓﻲ ﻋﻘﺪ ﻭﺍﺣﺪ‪ ،‬ﻟﺮﺟﻞ ﻭﺍﺣﺪ‪،‬‬ ‫ﻻ ﻳﺠﻮﺯ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﻟﺮﺟﻞ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﺑﺎﻟﺘﺴﺮﻱ‪.‬‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺑﺄﺧﺘﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻬﻤﺎ ﺃﺧﺘﺎﻥ ﺛﻢ ﻋﻠﻢ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻢ‬ ‫ﻷﺧﺮﻯ ﻟﻴﺴﺖ ﻟﻪ ﺯﻭﺟﺔ‪ ،‬ﺇﺫﺍ ﺻﺢ ﺑﺸﺎﻫﺪﻱ‬‫ﻳﺪﺧﻞ ﺑﻬﻤﺎ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﺍ ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﺑﻮﺍﺣﺪﺓ‪،‬‬ ‫ﻋﺪﻝ‪ ،‬ﺃﻧﻬﻤﺎ ﺃﺧﺘﺎﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺩﺧﻞ ﺑﻬﻤﺎ‪ ،‬ﺣﺮﻣﺘﺎ ﻋﻠﻴﻪ ‬ ‫ﻷﺧﺮﻯ ﻟﻴﺴﺖ ﻟﻪ ﺑﺰﻭﺟﺔ‪ ،‬ﺩﺧﻞ ﺑﻬﺎ‪،‬‬‫ﻷﺧﺮﻯ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﺍ ‬‫ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﺎ ‬ ‫ﺃﻭ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ؛ ﻷﻥ ﺍﻟﻌﻘﺪﺓ ﻟﻶﺧﺮﺓ ﻟﻴﺴﺖ ﺑﺠﺎﺋﺰﺓ‪ ،‬ﻭﻟﻠﺘﻲ ﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺼﺪﺍﻕ‪.‬‬ ‫ﻓﺈﻥ ﺗﺰﻭﺟﻬﻤﺎ ﻓﻲ ﻋﻘﺪﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﻤﺎ‪ ،‬ﻓﻼ ﺻﺪﺍﻕ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﻣﻴﺮﺍﺙ ﻟﻬﻤﺎ ﻣﻨﻪ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻭﻻ ﻋﺪﺓ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺗﺰﻭﻳﺠﻪ ﺧﻄﺄ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ‬ ‫ﺍﻟﻌﻠﻢ ﻓﻤﺎ ﻋﻨﺪﻧﺎ ﻓﻴﻪ ﺇﻳﺠﺎﺏ ﺣﺪ)‪.(١‬‬ ‫ @‪  I‬وج ا@!أة  ‪8‬ة أ‪,:‬‬ ‫ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﺣﺮﻣﺘﺎ‬ ‫‬‫ﺇﻥ ﻃﻠﻖ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺛﻢ ﺗﺰﻭﺝ ﺃﺧﺘﻬﺎ ﻓﻲ ﻋﺪﺗﻬﺎ‬ ‫ﺟﻤﻴﻌﺎ‪.‬‬ ‫‬ ‫ﻭﻗﻮﻝ‪ :‬ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻳﻜﺮﻩ ﻟﻪ ﺃﻥ ﻳﺠﻤﻊ ﻣﺎﺀﻩ ﻓﻲ ﻓﺮﺝ ﺃﺧﺘﻴﻦ‪.‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﺇﺑﺮﺍﻫﻴﻢﻓﻲ ﺍﻟﺬﻱ ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﺛﻢ ﺗﺰﻭﺝ ﺃﺧﺘﻬﺎ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ‪،‬‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﺃﻭ‬ ‫‬‫ﺟﻤﻴﻌﺎ‪ ،‬ﺃﻭ ﺩﺧﻞ ﺑﺎﻵﺧﺮﺓ‪ ،‬ﺃﻭ ﺑﺎﻷﻭﻟﻰ‪ ،‬ﺃﻭ ﻧﻈﺮ ﺇﻟﻴﻬﻤﺎ‬ ‫‬‫ﺛﻢ ﺩﺧﻞ ﺑﻬﻤﺎ‬ ‫ﺇﻟﻰ ﺍﻵﺧﺮﺓ‪ ،‬ﺃﻭ ﺇﻟﻰ ﺍﻷﻭﻟﻰ ﻓﻲ ﻛﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺗﺨﺮﺝ ﻣﻨﻪ ﺍﻵﺧﺮﺓ ﻣﻨﻬﻤﺎ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٥١٥ ،٥١٤/٧‬ﺍﻟﻤﺪﻭﻧﺔ ﻷﺑﻲ ﻏﺎﻧﻢ ‪ ٢٠٣/٢‬ ‪.٢٠٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪32‬‬ ‫ﻭﻓﺮﻕ ﺑﻴﻨﻪ‬ ‫ﻋﻤﺪﺍ ﻭﺟﺎﺯ ﺑﻬﺎ‪ ،‬ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﻪ‪ ،‬‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺃﺧﺖ ﺍﻣﺮﺃﺗﻪ ‬ ‫ﺃﺑﺪﺍ)‪.(١‬‬ ‫ﻭﺑﻴﻦ ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﻻ ﺗﺤﻞ ﻟﻪ ‬ ‫ وطء ا!‪ .H‬ﻷ‪ Q:‬ا@!أ'‬ ‫ﻣﻦ ﻭﻃﺊ ﺃﺧﺖ ﺍﻣﺮﺃﺗﻪ ﻏﻠﻄ ﺎ‪ ،‬ﻓﺈﻥ ﻭﻃﺊ ﺍﻣﺮﺃﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺃﺧﺘﻬﺎ‬ ‫ﻗﺪ ﺣﺎﺿﺖ ﺛﻼﺙ ﺣﻴﺾ‪ ،‬ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺑﻼ ﺍﺧﺘﻼﻑ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻭﻃﺌﻬﺎ ﺑﺰﻧﺎ‪ ،‬ﻓﺈﻥ ﺍﻻﺳﺘﺒﺮﺍﺀ ﻓﻴﻪ ﺍﺧﺘﻼﻑ؛ ﻣﻨﻬﻢ‪ :‬ﻣﻦ ﺭﺃﻯ ﻋﻠﻴﻪ‬ ‫ﺍﻻﺳﺘﺒﺮﺍﺀ‪ ،‬ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﻟﻢ ﻳﺮ ﻋﻠﻴﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﺘﻲ ﻭﻃﺌﻬﺎ ﻏﻠﻄ ﺎ‪ ،‬ﺇﻥ ﺃﺧﺒﺮﺗﻪ ﺃﻧﻬﺎ ﻗﺪ ﺣﺎﺿﺖ ﺛﻼﺙ ﺣﻴﺾ‪ ،‬ﺃﻭ ﺃﺧﺒﺮﻩ‬ ‫ﺛﻘﺔ‪ ،‬ﻓﻘﺪ ﺑﺎﻥ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻄﺄ ﺍﻣﺮﺃﺗﻪ)‪.(٢‬‬ ‫ @‪  I‬وج أ‪ Q:‬زو‪  ',H‬و‬ ‫ﻣﻦ ﺗﻮﻓﻴﺖ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻟﻬﺎ ﺃﺧﺖ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺃﺧﺘﻬﺎﺇﻥ ﺷﺎﺀﻭﻟﻮ ﻣﻦ‬ ‫ﺳﺎﻋﺘﻪ‪ ،‬ﻭﻳﺪﺧﻞ ﺑﻬﺎ؛ ﻷﻧﻪ ﻻ ﻋﺪﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻣﻴﺘﺔ‪.‬‬ ‫ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﺇﻥ ﻫﻠﻜﺖ ﺯﻭﺟﺘﻲ‪ ،‬ﺗﺰﻭﺟﺖ ﺃﺧﺘﻬﺎ‪ ،‬ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻓﻲ ﺃﺧﺘﻬﺎ‪،‬‬ ‫ﺇﺫﺍ ﻟﻢ ﻳﻮﺍﻋﺪﻫﺎ ﻭﻟﻢ ﺗﻮﺍﻋﺪﻩ‪ ،‬ﻓﻲ ﺣﻴﺎﺓ ﺍﻷﺧﺖ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﻟﻮﻟﻴﻬﺎ‪ :‬ﺍﺣﺒﺴﻬﺎ ﻟﻲ‪ ،‬ﺣﺘﻰ ﺗﻤﻮﺕ ﺃﺧﺘﻬﺎ‪ ،‬ﺃﻭ ﺃﻃﻠﻘﻬﺎ‪ ،‬ﻓﻴﻜﺮﻩ ﻟﻪ ﺗﺰﻭﻳﺠﻬﺎ)‪.(٣‬‬ ‫ ا  ‪ I‬ا!أة وا‪,‬‬ ‫ﻗﻴﻞ ﻓﻲ ﺭﺟﻞ ﺗﺰﻭﺝ ﺑﺎﻣﺮﺃﺓ‪ ،‬ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﺣﺘﻰ ﺗﺰﻭﺝ ﺍﺑﻨﺘﻬﺎ‪ ،‬ﻭﻭﻃﺊ‬ ‫ﺍﻻﺑﻨﺔ‪ :‬ﺇﻧﻪ ﻳﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ‪ ،‬ﻭﻟﻬﺎ ﺻﺪﺍﻗﻬﺎ ﻛﻠﻪ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥١٦ ،٥١٥/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٢٠/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٢٠/٧‬‬ ‫‪33‬‬‫ﻓﻴﻤﻦ ﻳﺤﺮﻡ ﻧﻜﺎﺣﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‬ ‫ﻭﺃﻣﺎ ﺃﻣﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻳﻔﺎﺭﻗﻬﺎ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﺤﺮﻣﺔ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺇﻧﻤﺎ ﺗﺰﻭﺝ ﺑﺎﻻﺑﻨﺔ‪ ،‬ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﺛﻢ ﻭﻃﺌﻬﺎ‪ ،‬ﺛﻢ ﺗﺰﻭﺝ ﺑﺎﻷﻡ ﺑﻌﺪ ﺫﻟﻚ‪،‬‬ ‫ﻓﺈﻧﻪ ﻳﻔﺎﺭﻕ ﺃﻣﻬﺎ‪ ،‬ﻭﻳﻤﺴﻚ ﺍﻻﺑﻨﺔ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻭﻃﺊ ﺃﻣﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻭﻃﺊ ﺃﻣﻬﺎ‪،‬‬ ‫ﺟﻤﻴﻌﺎ‪.‬‬ ‫‬‫ﺫﻫﺒﺘﺎ‬ ‫ﻭﺇﻥ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺛﻢ ﺗﺰﻭﺝ ﺃﻣﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻬﺎ ﺃﻣﻬﺎ‪ ،‬ﺣﺘﻰ ﻣﺎﺕ‪ ،‬ﻓﺎﻟﻤﻴﺮﺍﺙ‬ ‫ﻟﻠﺘﻲ ﺗﺰﻭﺟﻬﺎ ﻗﺒﻞ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺍﻟﻤﻬﺮ ﻛﺎﻣﻞ‪ ،‬ﻭﻟﻶﺧﺮﺓ ﺍﻟﻤﻬﺮ‪ ،‬ﻭﻻ‬ ‫ﻣﻴﺮﺍﺙ ﻟﻬﺎ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺩﺧﻞ ﺑﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻢ ﻳﺪﺧﻞ ﺑﺎﻷﻭﻟﻰ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﺣﺘﻰ ﻣﺎﺕ‪،‬‬ ‫ﻓﻠﻸﻭﻟﻰ ﺍﻟﻤﻬﺮ‪ ،‬ﻭﺍﻟﻤﻴﺮﺍﺙ)‪.(١‬‬ ‫ ‪!6‬م @‪ I‬ا!‪W‬ع @ ‪!6‬م @‪ I‬ا*‬ ‫ﺍﻟﺮﺿﺎﻉ ﻛﺎﻟﻨﺴﺐ؛ ﻓﻤﺮﺿﻌﺔ ﻃﻔﻞ ﻛﺄﻣﻪ‪ ،‬ﻭﻣﺎ ﻓﻮﻗﻬﺎ ﻛﺠﺪﻩ ﻭﺟﺪﺗﻪ‪ ،‬ﻭﻣﺎ‬ ‫ﻭﻟﺪﺕ ﻛﺄﺧﻴﻪ ﻭﺃﺧﺘﻪ‪ ،‬ﻭﻣﺎ ﻭﻟﺪ ﻣﺎ ﻭﻟﺪﺕ ﻛﻮﻟﺪ ﺃﺧﻴﻪ ﻭﻭﻟﺪ ﺃﺧﺘﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻌﻦ‬ ‫ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﻋﺎﺋﺸﺔ »ﺃﻥ ﺃﻓﻠﺢ ﺃﺧﺎ ﺃﺑﻲ ﺍﻟﻘﻌﻴﺲ ﻋﻤﻲ ﻣﻦ‬ ‫ﻋﻠﻲ ﺑﻌﺪ ﺃﻥ ﻧﺰﻝ ﺍﻟﺤﺠﺎﺏ‪ ،‬ﻓﺄﺑﻴﺖ ﺃﻥ ﺁﺫﻥ ﻟﻪ‪ ،‬ﻓﺠﺌﺖ ﺇﻟﻰ‬ ‫ﺍﻟﺮﺿﺎﻋﺔ ﺍﺳﺘﺄﺫﻥ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﺄﺧﺒﺮﺗﻪ ﻓﻘﺎﻝ‪ :‬ﺍﺋﺬﻧﻲ ﻟﻪ ﻓﺈﻥ ﺍﻟﺮﺿﺎﻉ ﻣﺜﻞ ﺍﻟﻨﺴﺐ«)‪ ،(٢‬ﻭﺑﺬﻟﻚ‬ ‫ﺍﻟﺴﻨﺪ ﻗﺎﻟﺖ‪» :‬ﻛﻨﺖ ﻗﺎﻋﺪﺓ ﺃﻧﺎ ﻭﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺇﺫ ﺳﻤﻌﺖ ﺻﻮﺕ ﺇﻧﺴﺎﻥ‬ ‫ﻳﺴﺘﺄﺫﻥ ﻓﻲ ﺑﻴﺖ ﺣﻔﺼﺔ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻫﺬﺍ ﺭﺟﻞ ﻳﺴﺘﺄﺫﻥ ﻓﻲ ﺑﻴﺘﻚ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﺭﺍﻩ ﻓﻼ ﻧﺎ؛ ﻟﻌﻢ ﺣﻔﺼﺔ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻟﻮ ﻛﺎﻥ ﻋﻤﻲ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٢١/٧‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻓﻲ ﺑﺎﺏ‪ :‬ﻓﻲ ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻟﺮﺿﺎﻉ ﻣﺜﻞ ﺍﻟﻨﺴﺐ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫ﺍﻟﺼﺤﻴﺢ ‪.٤٢/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪34‬‬ ‫ﻓﻼﻥ ﺣ ‪‬ﻴﺎ ﺩﺧﻞ ﻋﻠﻲ؛ ﻟﻌﻢ ﻟﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻗﺎﻝ‪ :‬ﻧﻌﻢ؛ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‬ ‫ﻣﺎ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐ«)‪.(١‬‬ ‫ ‪!6‬م ‪ N8‬ا=!ع @‪ I‬أر‪ QW‬أ‪'$‬‬ ‫ﺣﺮﻣﺖ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻗﺎﻟﺖ ﻟﻠﺮﺟﻞ‪ :‬ﺃﺭﺿﻌﺘﻚ ﺃﻭ ﺃﺑﺎﻙ ﺃﻭ ﺃﻣﻚ ﺃﻭ ﻣﺎ ﻓﻮﻗﻬﻤﺎ‬ ‫ﻭﻣﺎ ﻭﻟﺪﺕ ﻭﻣﺎ ﻭﻟﺪﻫﺎ ﺇﻻ ﻣﺎ ﻳﺼﻴﺮ ﺑﻪ ﺑﻤﻨﺰﻟﺔ ﺑﻨﺎﺕ ﻋﻤﻪ ﻭﻋﻤﺘﻪ ﻭﺑﻨﺎﺕ ﺧﺎﻟﻪ‬ ‫ﻭﺧﺎﻟﺘﻪ ﺇﻥ ﺃﺭﺿﻌﺖ ﻣﻦ ﺃﺟﺪﺍﺩﻩ ﺃﻭ ﺟﺪﺍﺗﻪ ﺇﻥ ﺃﻣﻜﻦ ﺭﺿﺎﻉ ﻣﺜﻠﻬﺎ ﻟﻤﺜﻠﻬﺎ ﺃﻭ‬ ‫ﻗﺎﻟﺖ‪ :‬ﺃﺭﺿﻌﺖ ﺍﻣﺮﺃﺗﻚ ﺃﻭ ﺃﻣﻬﺎ ﺃﻭ ﺃﺑﺎﻫﺎ ﺇﻥ ﺃﻣﻜﻦ ﻓﻴﺤﺮﻡ ﻧﻜﺎﺣﻬﺎ ﻭﻣﺎ ﻭﻟﺪﻫﺎ‬ ‫ﻭﻣﺎ ﺃﺭﺿﻌﻬﺎ ﻻ ﻣﺎ ﻭﻟﺪﺕ ﻣﻦ ﺑﻨﺎﺕ‪ ،‬ﻭﻻ ﻳﺠﻤﻌﻬﻦ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺍﻟﺘﻲ ﻧﺴﺒﺖ ﺇﻟﻴﻬﺎ‬ ‫ﺭﺿﺎﻋﻬﺎ ﻭﺣﻠﺖ ﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺃﺭﺿﻌﺖ ﺍﺑﻨﻚ ﺃﻭ ﺑﻨﺘﻚ ﺃﻭ ﺃﻭﻻﺩﻫﻤﺎ ﻭﻣﺎ ﻭﻟﺪﻫﺎ ﻭﻣﺎ‬ ‫ﻭﻟﺪﺗﻪ ﻭﺣﺮﻣﺖ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻪ ﻭﺟﺪﻩ ﻣﻄﻠﻘﺎ ﻭﺇﻥ ﻟﻢ ﺗﻤﺲ ﻻ ﻣﺎ ﻭﻟﺪﻫﺎ ﻭﻣﺎ ﻭﻟﺪﺗﻪ ﻣﻦ‬ ‫ﻏﻴﺮﻫﻤﺎ‪ ،‬ﺃﻭ ﺃﺭﺿﻌﺘﻪ ﻻ ﻣﻦ ﻟﺒﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺭﺿﺎﻉ ﺍﺳﻢ ﻣﺼﺪﺭ ﺑﻤﻌﻨﻰ ﺍﻹﺭﺿﺎﻉ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﻌﻼ ﻟﻠﻜﺒﻴﺮﺓ‬ ‫ﻓﺘﻜﻮﻥ ﺍﻟﻤﺮﺍﺩﺓ ﺑﺎﻟﻤﺜﻞ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ ﻣﺮﺍﺩ ﺑﻪ ﺍﻟﺼﺒﻲ ﺃﻭ ﺍﻟﺼﺒﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ‬ ‫ﺣﺎﻝ ﻓﺎﻟﻤﺮﺍﺩ ﺍﻟﻤﻤﺎﺛﻠﺔ ﻓﻲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻻ ﻓﻲ ﺍﻟﺼﻐﺮ ﻭﺍﻟﻜﺒﺮ ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﺇﺫ‬ ‫ﻻ ﻳﻤﻜﻦ ﺇﺭﺿﺎﻉ ﻣﺜﻠﻬﺎ ﻓﻲ ﺍﻟﺴﻦ ﻭﺍﻟﻀﻤﻴﺮﺍﻥ ﻟﻠﻜﺒﻴﺮﺓ‪ ،‬ﻭﺇﻥ ﺭﺟﻌﺖ ﺍﻟﺜﺎﻧﻲ‬ ‫ﻟﻠﺠﻤﺎﻋﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻭﻫﻲ‪ :‬ﺍﻟﺮﺟﻞ ﻭﺃﺑﻮﻩ ﻭﺃﻣﻪ ﻭﻣﺎ ﻓﻮﻗﻬﻤﺎ ﻭﻣﺎ ﻭﻟﺪﺕ ﺍﻟﻘﺎﺋﻠﺔ ﻭﻣﺎ‬ ‫ﻭﻟﺪﻫﺎ ﻭﺃﺟﺪﺍﺩﻩ ﻭﺟﺪﺍﺗﻪ ﻛﺎﻥ ﺍﻟﻤﻌﺘﺒﺮ ﻓﻲ ﺍﻟﻤﻤﺎﺛﻠﺔ ﺍﻷﻭﻟﻰ ﺍﻟﻜﺒﺮ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﺍﻟﺼﻐﺮ‪ ،‬ﻭﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ ﻋﺎﺋﺪ ﺇﻟﻰ ﻗﻮﻟﻪ‪ :‬ﺇﻻ ﻣﺎ ﻳﺼﻴﺮ ﺑﻪ‪ ...‬ﺇﻟﺦ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﺇﻟﻰ‬ ‫ﺟﻤﻴﻊ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺿﺎﻉ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٢٥/٦‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٧٢٤/٧‬ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻓﻲ ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﺃﻧﻪ ﻳﺤﺮﻡ ﻣﻦ‬ ‫ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻟﺮﺿﺎﻉ ﻣﺜﻞ ﺍﻟﻨﺴﺐ‪ ،‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.٤٢/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٥/٦‬ ‪.٢٦‬‬ ‫‪35‬‬‫ﻓﻴﻤﻦ ﻳﺤﺮﻡ ﻧﻜﺎﺣﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‬ ‫ @?ار ا!‪W‬ع ا‪!6‬م‬ ‫ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺗﺤﺮﻡ ﺍﻟﻤﺼﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻻ ﻓﺮﻕ ﻋﻨﺪﻫﻢ ﺑﻴﻦ ﻗﻠﻴﻞ ﺍﻟﺮﺿﺎﻉ‬ ‫ﻭﻛﺜﻴﺮﻩ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺍﻟﻤﺮﺿﻮﻉ ﻓﻲ ﺣﺪ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﻮﻻﻥ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﻘﻮﻝ‬ ‫ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐ«)‪.(١‬‬ ‫ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻨﺴﺐ‪ ،‬ﻳﺤﺮﻡ ﻣﻨﻪ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﻧﺴﺐ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺿﺎﻉ ﻣﺜﻠﻪ‪ ،‬ﻓﻲ‬ ‫ﺍﺳﻤﻪ ﻭﺣﻜﻤﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪.(٢‬‬ ‫ ‪ IM‬ا!‪W‬ع‬ ‫ﺣﺪ ﺍﻟﺮﺿﺎﻉ‪ :‬ﺍﻟﻔﺼﺎﻝ ﻭﻫﻮ ﺍﻟﻔﻄﺎﻡ ﻭﺗﻤﺎﻣﻪ‪ :‬ﺳﻨﺘﺎﻥ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪, ﴿ :‬‬ ‫‪] ﴾ / . -‬ﺍﻷﺣﻘﺎﻑ‪ ،[١٥ :‬ﻭﻗﺎﻝ‪} | { z ﴿ :‬‬ ‫~ﮯ ¡ ‪] ﴾ ¥ ¤ £ ¢‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٣ :‬ﻭﻗﺎﻝ‪M L K J I ﴿ :‬‬ ‫‪] ﴾ P O N‬ﻟﻘﻤﺎﻥ‪ ،[١٤ :‬ﻓﺼﺢ ﺃﻥ ﺍﻟﺤﻤﻞ‪ :‬ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﺍﻟﺮﺿﺎﻉ‪ :‬ﺃﺭﺑﻌﺔ‬ ‫ﺷﻬﺮﺍ؛ ﻷﻥ ﺗﻤﺎﻡ ﺍﻟﺸﻲﺀ ﻳﺤﺼﻞ ﺑﺤﺼﻮﻝ ﺁﺧﺮ ﺟﺰﺀ ﻣﻨﻪ‪ ،‬ﻭﻗﺎﻝ‬ ‫‬‫ﻭﻋﺸﺮﻭﻥ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﺭﺿﺎﻉ ﺑﻌﺪ ﺍﻟﺤﻮﻟﻴﻦ«)‪.(٣‬‬ ‫ !@ @‪ I‬أر‪ QW‬ا@!أة ا!‪.H‬‬ ‫ﺣﺮﻣﺖ ﺍﻣﺮﺃﺓ ﻗﺎﻟﺖ ﻟﻪ‪ :‬ﺃﺭﺿﻌﺘﻚ‪ ،‬ﺃﻭ ﻗﺎﻟﺖ‪ :‬ﺃﺭﺿﻌﺖ ﺍﻣﺮﺃﺗﻚ‪ ،‬ﺃﻭ ﺃﻣﻬﺎ ﺃﻭ‬ ‫ﺃﺑﺎﻫﺎ‪ ،‬ﺃﻭ ‪‬‬ ‫ﺟﺪﺍ ﺃﻭ ﺟﺪﺓ ﻟﻬﺎﺇﻥ ﺃﻣﻜﻦ ﺇﺭﺿﺎﻉ ﻣﺜﻠﻬﺎ ﻟﻤﺜﻠﻬﻢ‪ ،‬ﻓﻴﺤﺮﻡ ﻧﻜﺎﺣﻬﺎ‬ ‫ﻭﻣﺎ ﻭﻟﺪﻫﺎ ﻭﺇﻥ ﻋﻼ‪ ،‬ﻭﻣﺎ ﺃﺭﺿﻌﻬﺎ ﻭﺇﻥ ﻋﻼ‪ ،‬ﻭﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻧﻜﺎﺡ ﺑﺘﻘﺪﻳﺮ ﻣﻀﺎﻑ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٢٥/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٧٢٥/٧‬ ‪ ،٧٢٦‬ﻭﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﺟﺪﻩ ﺑﻠﻔﻈﻪ ﻣﺮﻓﻮ ﻋﺎ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﮊ ﻭﻟﻜﻦ ﺭﻭﺍﻩ‬ ‫ﺑﻤﻌﻨﺎﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻟﺮﺿﺎﻋﺔ ﻻ ﺗﺤﺮﻡ ﺇﻻ ﻓﻲ ﺍﻟﺼﻐﺮ‬ ‫ﺩﻭﻥ ﺍﻟﺤﻮﻟﻴﻦ‪ ،‬ﺡ‪.١١٥٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪36‬‬ ‫ﺃﻱ‪ :‬ﻭﻧﻜﺎﺡ ﻣﺎ ﻭﻟﺪﻫﺎ ﻭﻣﺎ ﺃﺭﺿﻌﻬﺎ‪ ،‬ﺃﻭ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﺼﺐ ﻷﻧﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﻓﻲ ﻣﺤﻞ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻌﻄﻒ‬ ‫ﺧﻔﺾ ﺑﺎﻹﺿﺎﻓﺔ ﻟﻜﻨﻬﺎ ﻣﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﺃﻭ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺨﻔﺾ ‬ ‫ﻋﻠﻰ ﺍﻟﻀﻤﻴﺮ ﺍﻟﻤﺘﺼﻞ ﺍﻟﻤﺨﻔﻮﺽ ﺍﻟﻤﺤﻞ ﺑﻼ ﺇﻋﺎﺩﺓ ﺍﻟﺨﺎﻓﺾ‪ ،‬ﻻ ﻣﺎ ﻭﻟﺪﺕ ﻣﻦ‬ ‫ﺑﻨﺎﺕ‪ ،‬ﻭﻻ ﻳﺠﻤﻌﻬﻦ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺍﻟﺘﻲ ﻧﺴﺒﺖ ﺇﻟﻴﻬﺎ)‪.(١‬‬ ‫  & @‪ I‬أر‪ QW‬أء ا!‪.H‬‬ ‫ﻭﺣﻠ‪‬ﺖ ﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺃﺭﺿﻌﺖ ﺍﺑﻨﻚ ﺃﻭ ﺑﻨﺘﻚ ﺃﻭ ﺃﻭﻻﺩﻫﻤﺎ ﻭﻣﺎ ﻭﻟﺪﻫﺎﺿﻤﻴﺮ‬ ‫ﺍﻟﻨﺼﺐ ﻋﺎﺋﺪ ﺇﻟﻰ ﺍﻟﻜﺒﻴﺮﺓ ﻭﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻤﺴﺘﺘﺮ ﻓﻲ ﺣﻠ‪‬ﺖﻭﻣﺎ ﻭﻟﺪﺗﻪ‪،‬‬ ‫ﻭﺣﺮﻣﺖ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻪ ﻭﺟﺪﻩ ﻣﻄﻠﻘﺎﺃﻱ‪ :‬ﺟﺪﻩ ﻣﻦ ﺃﺑﻴﻪ ﻭﺟﺪﻩ ﻣﻦ ﺃﻣﻪﻭﺇﻥ ﻟﻢ‬ ‫ﺗﻤﺲ ﺇﺫﺍ ﺻﺢ ﺍﻟﻌﻘﺪ‪ ،‬ﻛﻤﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﻟﺘﻌﺒﻴﺮ ﺑﺈﺿﺎﻓﺔ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﺼﺢ ﺍﻟﻌﻘﺪ ﻭﻟﻢ ﻳﻘﻊ ﻣﺴﻴﺲ ﻟﻢ ﺗﺤﺮﻡ؛ ﻻ ﻣﺎ ﻭﻟﺪﻫﺎ ﻭﻣﺎ ﻭﻟﺪﺗﻪ ﻣﻦ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﺃﻭ‬ ‫ﺃﺭﺿﻌﺘﻪ ﻻ ﻣﻦ ﻟﺒﻨﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﻟﺒﻦ ﺍﻷﺏ ﻭﺍﻟﺠﺪ ﻟﺠﻮﺍﺯ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ‬ ‫ﻭﺍﺑﻨﻪ ﺃﻣﻬﺎ‪ ،‬ﻭﺍﻟﻌﻜﺲ ﺇﻻ ﻣﺎ ﻳﺤﺬﺭ ﻣﻦ ﺗﻼﺣﻖ ﺍﻟﺮﺿﺎﻉ)‪.(٢‬‬ ‫ ‪ 3‬ح اﻷ‪ I@ Q:‬ا!‪8W‬‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺃﻗﺎﻡ ﻣﻌﻬﺎ ﺳﻨﻴﻦ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺃﻧﻬﺎ ﺃﺧﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﺃﻭ ﻣﻦ‬ ‫ﻻ ﻳﺤﻞ ﻟﻪ ﻧﻜﺎﺣﻪ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺃﺧﺬﺕ ﺻﺪﺍﻗﻬﺎ‪.‬‬ ‫ﻭﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺃﺧﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻭﻫﻤﺎ ﻳﻌﻠﻤﺎﻥ ﺫﻟﻚ‪ ،‬ﻭﻳﺤﺴﺒﺎﻥ ﺃﻥ ﺫﻟﻚ‬ ‫ﻻ ﻳﺤﺮﻡ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻓﻼ ﻋﺬﺭ ﻟﻬﻢ ﺑﺠﻬﻞ ﺍﻟﺤﺮﻣﺔ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻣﻬﺮ ﻟﻠﻤﺮﺃﺓ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﻭﻣﻦ ﻣﻠﻚ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻣﺲ ﻓﺮﺟﻬﺎ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺃﻧﻬﺎ ﺃﺧﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﺇﻧﻪ ﻻ ﺷﻲﺀ‬ ‫ﻟﻬﺎ ﺑﺎﻟﻤﺲ‪ ،‬ﻓﺈﻥ ﻭﻃﺊ ﻓﻠﻬﺎ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﻤﺲ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٢٧/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٢٧/٦‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٢٩/٧‬‬ ‫‪37‬‬‫ﻓﻴﻤﻦ ﻳﺤﺮﻡ ﻧﻜﺎﺣﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ 5‬ﻣﻦ ﺗﺰﻭﺝ ﺃﺧﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ‪ ،‬ﻭﺩﺧﻞ‬ ‫ﺑﻬﺎ‪ ،‬ﺛﻢ ﺻﺢ ﺃﻧﻬﺎ ﺃﺧﺘﻪ‪ ،‬ﻓﻼ ﺃﺣﺐ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺃﺧﺘﻬﺎ ﺍﻟﺘﻲ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ‬ ‫ﻷﺧﺮﻯ ﻣﻨﻪ؛ ﻷﻧﻪ ﺇﻧﻤﺎ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﺣﻼﻝ‪ ،‬ﻭﺇﻥ‬‫ﺭﺿﺎﻉ‪ ،‬ﺣﺘﻰ ﺗﻨﻘﻀﻲ ﻋﺪﺓ ﺍ ‬ ‫ﺗﺰﻭﺝ ﻫﺬﻩ‪ ،‬ﻓﻲ ﺍﻟﻌﺪﺓ ﻣﻦ ﺍﻷﻭﻟﻰ‪ ،‬ﻟﻢ ﺃﺣﺮﻣﻬﺎ ﻋﻠﻴﻪ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٢٧/٧‬‬ ‫‪38‬‬ ‫ا واج @‪ I‬ت ات‬ ‫وا‪R‬ﻻت @‪ I‬ا!‪8W‬‬ ‫ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ‪ ،‬ﻭﺑﻨﺎﺕ ﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﺟﺎﺋﺰ ﺗﺰﻭﻳﺠﻬﻦ)‪.(١‬‬ ‫ ‪ 3‬ح ا ات @‪ I‬ا!‪8W‬‬ ‫ﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﺃﺣﺪ ﻣﻦ ﺟﺪﺍﺗﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻛ ‪‬ﻦ ﻣﻦ ﻗﺒﻞ ﺍﻷﻡ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺒﻞ‬ ‫ﺍﻟﻔﺤﻞ)‪.(٢‬‬ ‫ ‪ 3‬ح أم ا' @‪ I‬ا!‪ 8W‬وأ‪,:‬‬ ‫ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ‪ :‬ﺃﻥ ﻳﺘﺰﻭﺝ ﺃﻡ ﺍﺑﻨﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻭﺃﺧﺘﻬﺎ)‪.(٣‬‬ ‫ ‪ 3‬ح @!‪ W‬اﻷخ‬ ‫ﺃﺧﻮ ﺍﻟﺮﺿﻴﻊ‪ ،‬ﺟﺎﺋﺰ ﻟﻪ‪ :‬ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻟﺘﻲ ﺃﺭﺿﻌﺖ ﺃﺧﺎﻩ‪ ،‬ﻭﻣﻦ ﺑﺪﺍ ﻟﻪ ﻣﻦ ﻭﻟﺪ‬ ‫ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺭﺿﻊ ﺃﺧﻮﻩ ﺑﻠﺒﻨﻪ؛ ﻷﻧﻪ ﻻ ﺭﺿﺎﻉ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٢٨/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٢٨/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٢٨/٧‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٢٨/٧‬‬ ‫‪39‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ ‪ I/‬ا=‪.6‬‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﻭﻟﺪﻩ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺍﻣﺮﺃﺓ‬ ‫ﻻ ﻳﺤﻞ ﻟﺼﺒﻲ ﺃﺭﺿﻊ ﺑﻠﺒﻦ ﺭﺟﻞ‪ ،‬ﺃﻥ ﻳﺘﺰﻭﺝ ‬ ‫ﺍﻟﺘﻲ ﺃﺭﺿﻌﺘﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻥ ﺍﻟﺮﺿﻴﻊ ﺟﺎﺭﻳﺔ‪ ،‬ﻟﻢ ﻳﺤﻞ ﻷﺣﺪ ﻣﻦ ﻭﻟﺪ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ)‪.(١‬‬ ‫ﻏﻼﻣﺎ‪ ،‬ﻭﺍ ‬ ‫ﻷﺧﺮﻯ‪ :‬ﺃﺭﺿﻌﺖ‬‫‬‫ﻭﺇﻥ ﻛﺎﻥ ﺭﺟﻞ ﻟﻪ ﺍﻣﺮﺃﺗﺎﻥ‪ ،‬ﺃﺭﺿﻌﺖ ﺇﺣﺪﺍﻫﻤﺎ‪:‬‬ ‫ﺟﺎﺭﻳﺔ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻠﻐﻼﻡ ﻭﺍﻟﺠﺎﺭﻳﺔ‪ ،‬ﺃﻥ ﻳﺘﻨﺎﻛﺤﺎ؛ ﻷﻧﻬﻤﺎ ﺃﺧﻮﺍﻥ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻣﻦ‬ ‫ﺍﻷﺏ؛ ﻷﻥ ﺍﻟﻠﺒﻦ ﻟﻠﻔﺤﻞ)‪.(٢‬‬ ‫ ا  ‪ I‬اﻷ‪ I@ I,:‬ا!‪ 8W‬و‪ I‬ا!أة و‪ ,8‬أو ‪,:‬‬ ‫ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻭﻻ ﺑﻴﻦ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺑﻨﺖ ﺃﺧﻴﻬﺎ ﺃﻭ ﺃﺧﺘﻬﺎ‬ ‫ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻭﻻ ﻋﻤﺘﻬﺎ‪ ،‬ﻭﻻ ﺧﺎﻟﺘﻬﺎ‪ ،‬ﻭﻻ ﺗﺤﻞ ﺍﻷﺧﺘﺎﻥ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻓﻲ ﻋﺪﺓ‬ ‫ﺇﺣﺪﺍﻫﻤﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺘﺎﻥ ﺍﻷﺧﺘﺎﻥ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻻ ﻳﺤﻞ ﺟﻤﻌﻬﻤﺎ ﺑﺎﻟﻮﻁﺀ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻋﻤﺘﻬﺎ ﻭﺧﺎﻟﺘﻬﺎ‪ ،‬ﻭﺑﻨﺖ ﺃﺧﻴﻬﺎ ﻭﺍﺑﻨﺔ ﺃﺧﺘﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺨﺮﺝ ﺇﺣﺪﺍﻫﻤﺎ ﻣﻦ‬ ‫ﻣﻠﻜﻪ‪ ،‬ﺃﻭ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻨﺴﺐ)‪.(٣‬‬ ‫ ‪2/X‬ت ا!‪8W‬‬ ‫ﺍﻟﺮﺿﺎﻉ ﻳﺼﺢ ﻣﻦ ﻭﺟﻬﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺇﺫﺍ ﻗﺎﻟﺖ ﺍﻟﻤﺮﺃﺓ‪ :‬ﺇﻥ ﺍﻟﺮﺿﻴﻊ ﺭﺿﻌﻬﺎ‪،‬‬ ‫ﻭﺃﺣﺴﺖ ﺑﺎﻟﻠﺒﻦ‪ ،‬ﻭﻫﻮ ﻳﺘﺤﻠﺐ ﻣﻦ ﺛﺪﻳﻬﺎ ﺇﻟﻰ ﻓﻢ ﺍﻟﺮﺍﺿﻊ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﺫﺍ ﺷﻬﺪﺕ‬ ‫ﺍﻟﺒﻴﻨﺔ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﺿﻌﻬﺎ ﻭﺍﻟﻠﺒﻦ ﻇﺎﻫﺮ ﻓﻲ ﻃﺮﻓﻲ ﺷﻔﺘﻴﻪ ﻛﺎﻟﺰﺑﺪ‪ ،‬ﻓﺬﻟﻚ ﻫﻮ‬ ‫ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﻟﺮﺿﺎﻉ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٢٨/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٧٣٠/٧‬ ‪.٧٣١‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٢٨/٧‬ ‪.٧٢٩‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٣٠/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪40‬‬ ‫ ر‪W‬ع ا!أة ا‪,‬‬ ‫ﻭﻣﻦ ﺭﺿﻊ ﺍﻣﺮﺃﺓ ﻣﻴﺘﺔ‪ ،‬ﻓﻼ ﻳﺘﺰﻭﺝ ﺑﺎﺑﻨﺘﻬﺎ‪ ،‬ﻭﻫﻮ ﺭﺿﺎﻉ)‪.(١‬‬ ‫ ! ‪ I/‬ا!أة‬ ‫ﺇﻥ ﺣﻠﺒﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﻟﺒﻨﻬﺎ‪ ،‬ﻭﻃﺒﺨﺘﻪ ﺑﺎﻟﻨﺎﺭ ﻓﻲ ﺃﺭﺯ‪ ،‬ﻓﺄﻛﻞ ﻣﻨﻪ ﺻﺒﻲ ﺃﻭ ﺷﺮﺏ‬ ‫ﻣﻦ ﻣﺎﺋﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺷﺒﻬﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺭﺿﺎ ﻋﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺠﻒ ﺫﻟﻚ ﺍﻷﺭﺯ ﺟﻔﻮﻓﺎ‪،‬‬ ‫ﻻ ﺗﻠﺤﻘﻪ ﺭﻃﻮﺑﺔ‪ ،‬ﻣﻦ ﺫﻟﻚ ﺍﻟﻠﺒﻦ‪ ،‬ﻓﺈﺫﺍ ﺗﻐﻴﺮ ﺍﻟﻠﺒﻦ ﻭﺍﺣﺘﻤﻠﻪ ﺍﻷﺭﺯ‪ ،‬ﻭﺫﻫﺒﺖ ﻋﻴﻦ‬ ‫)‪(٢‬‬ ‫ﺍﻟﻠﺒﻦ‪ ،‬ﻭﺃﻧﺎ ﺃﺣﺐ ﺍﻻﺣﺘﻴﺎﻁ ﻓﻲ ﺍﻟﻔﺮﻭﺝ‬ ‫ ‪ I/ /$ YM‬ا@!أة‬ ‫ﺇﺫﺍ ﺳﻌﻂ ﺻﺒﻲ ﻣﻦ ﻟﺒﻦ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻬﻮ ﺭﺿﺎﻉ ﻭﺍﻟﺤﻘﻨﺔ ﺑﺎﻟﻠﺒﻦ‪ ،‬ﻭﻗﻄﺮﻩ ﻓﻲ‬ ‫ﺍﻷﺫﻥ‪ ،‬ﻓﻠﻴﺲ ﺑﺮﺿﺎﻉ)‪.(٣‬‬ ‫ ‪Z‬دة ا!‪ N8 W‬ا!‪W‬ع‬ ‫ﺷﻬﺎﺩﺓ ﺍﻟﻤﺮﺿﻌﺔ ﺟﺎﺋﺰﺓ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﺪﻟﺔ‪ ،‬ﻗﺒﻞ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ‬ ‫ﻏﻴﺮ ﻋﺪﻟﺔ‪ ،‬ﻟﻢ ﻳﻘﺒﻞ ﻗﻮﻟﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻳﺆﻣﺮ ﺑﻘﺒﻮﻝ ﻗﻮﻟﻬﺎ‪ ،‬ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪،‬‬ ‫ﻭﻟﻴﺲ ﺑﻮﺍﺟﺐ)‪.(٤‬‬ ‫ ا!‪2H‬ع  اﻹ[!ار !‪W‬ع‬ ‫ﺇﺫﺍ ﺃﻗﺮ ﺭﺟﻞ‪ :‬ﺃﻥ ﺍﻣﺮﺃﺓ‪ ،‬ﻫﻲ ﺃﺧﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﺃﻭ ﺃﻣﻪ‪ ،‬ﺛﻢ ﺃﺭﺍﺩ ﺑﻌﺪ ﺫﻟﻚ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٣٠/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٣٠/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٣٠/٧‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٣٤/٧‬‬ ‫‪41‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻏﻠﻄﺖ ﺃﻭ ﺃﺧﻄﺄﺕ‪ ،‬ﺃﻭ ﻧﺴﻴﺖ ﻭﺻﺪﻗﺘﻪ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﺈﻧﻬﻤﺎ‬ ‫ﻣﺼﺪﻗﺎﻥ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎﺇﻥ ﺷﺎﺀﺕ )‪.(١‬‬ ‫ ا‪ ? &!6,‬ا=‪M‬‬ ‫‬ ‫ﺟﺎﻫﻼ ﺑﻔﺴﺎﺩﻩ ﺣﺮﻣﺖ ﻋﻠﻰ ﺍﺑﻨﻪ‬ ‫ﻓﺎﺳﺪﺍ ﻭﺩﺧﻞ ﺑﻬﺎ‬ ‫‬‫ﻋﻘﺪﺍ‬ ‫ﻣﻦ ﻋﻘﺪ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ‬ ‫ﻭﺃﺑﻴﻪ‪ ،‬ﻭﻳﻜﺮﻩ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺗﺮﻳﻜﺔ ﺟﺪﻩ ﻭﺇﻥ ﻣﻦ ﺃﻣﻪ‪ ،‬ﺃﻭ ﻳﺤﺮﻡ ﻓﻴﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫ﻭﺻﺤﺤﻪ ﺑﻌﺾ ﺃﻭ ﻻ ﻳﻜﺮﻩ ﻭﺻﺤﺢ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﻛﺮﻩ ﺑﻌﺾ ﺃﻥ ﻳﺘﺰﻭﺝ ﺗﺮﻳﻜﺔ ﺃﺑﻲ‬ ‫ﺯﻭﺟﺘﻪ‪ ،‬ﻭﺣﺮﻣﺖ ﺃﻣﺔ ﺍﻷﺏ ﺇﺫﺍ ﻣﺴﻬﺎ ﺃﻭ ﻧﻈﺮ ﺇﻟﻴﻬﺎ ﺷﻬﻮﺓ ﻋﻠﻰ ﺍﺑﻨﻪ‪ ،‬ﻭﻫﻮ ﺃﺣﻮﻁ‬ ‫ﻋﻤﺪﺍ)‪.(٢‬‬ ‫ﻭﺃﺻﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﻤﺲ ﺑﺎﻟﺬﻛﺮ ﺃﻭ ﻳﺮﻯ ﻓﺮﺟﻬﺎ ‬ ‫ !@ زو‪ H‬اﻻ‪I‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ‬ ‫ﺣﺮﻣﺖ ﺍﻣﺮﺃﺓ ﺍﺑﻨﻪ ﻭﺇﻥ ﺳﻔﻞ‪ ،‬ﻭﺍﺑﻦ ﺑﻨﺘﻪ ﻛﺬﻟﻚ ﻭﺇﻥ ﻟﻢ ﺗﻤﺲ ‬ ‫ﻏﻴﺮﻩ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﺮﺟﻞ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻐﻬﺎ ﻏﻴﺮﺕ‪،‬‬ ‫‬‫‬ ‫ﻃﻔﻼ‪ ،‬ﻭﺇﻥ ﺃﻣﺮﺕ ﺍﻣﺮﺃ ﺓ ﻭﻟﻴﻬﺎ ﺃﻭ‬ ‫ﺣﺮﻣﺖ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﺍﺑﻨﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺜﺒﻮﺕ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺜﺒﺘﻪ ‪‬ﺇﻻ ﺃﻭ ﺭﺿﻴﺖ ﺑﻌﺪ‬ ‫ﺍﻟﻌﻘﺪ ﻟﻢ ﻳﺤﺮﻣﻬﺎ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﺯﻭﺝ ﺑﻨﺘﻪ ﻏﻴﺮ ﺍﻟﺜﻴﺐ ﻟﺮﺟﻞ ﺣﺮﻣﺖ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﺍﺑﻨﻪ‬ ‫ﻭﻟﻮ ﻟﻢ ﺗﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﻞ ﺇﻥ ﻟﻢ ﺗﺮﺽ ﻻ ﻣﺎ ﻭﻟﺪﻫﺎ ﻭﻣﺎ ﻭﻟﺪﺗﻪ ﻣﻦ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻏﻴﺮ‬ ‫ﺍﺑﻨﻪ ﻭﺍﺑﻦ ﺑﻨﺘﻪ‪ ،‬ﺃﻭ ﺃﺭﺿﻌﺘﻪ ﻻ ﻣﻦ ﻟﺒﻨﻬﻤﺎ ﻓﺤﻼﻝ ﺇﻻ ﻣﺎ ﻳﺤﺬﺭ ﻣﻦ ﺗﻼﺣﻖ ﺍﻟﺮﺿﺎﻉ)‪.(٣‬‬ ‫ ‪ 3‬ح ا@!أة اﻷب ور‪',/‬‬ ‫ﻻ ﻳﺤﻞ ﻟﻼﺑﻦ ﺃﻥ ﻳﺘﺰﻭﻳﺞ ﺍﻣﺮﺃﺓ ﺍﻷﺏ‪ ،‬ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﻭﺗﺠﻮﺯ‬ ‫ﻟﻼﺑﻦ ﺭﺑﻴﺒﺔ ﺃﺑﻴﻪ‪ ،‬ﺟﺎﺯ ﺍﻷﺏ ﺑﺎﻷﻡ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺠﺰ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٣٦/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٢٨/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٢٨/٦‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٤٣٦/٧‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١٢١/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪42‬‬ ‫ !@ أم ا و‪ H‬و‪,‬‬ ‫ﺗﺤﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻡ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻣﺎ ﻭﻟﺪﻫﺎ ﻣﻦ ﺟﻬﺔ‬ ‫‬ ‫ﻓﺴﺎﻓﻼ‪ ،‬ﻭﻻ‬ ‫ﺍﻷﺑﻮﺓ ﻭﺟﻬﺔ ﺍﻷﻣﻮﻣﺔ‪ ،‬ﻭﺇﻥ ﻋﻼ ﻻ ﻣﺎ ﻭﻟﺪﺕ‪ ،‬ﻭﻣﺎ ﻭﻟﺪ ﻭﻣﺎ ﻭﻟﺪﺕ‬ ‫ﻳﺠﻤﻊ ﻣﺎ ﻭﻟﺪﺕ ﻭﻣﺎ ﻭﻟﺪ ﻣﺎ ﻭﻟﺪﺕ ﻣﻊ ﺍﻟﺘﻲ ﻋﻨﺪﻩ؛ ﺇﺫ ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ‬ ‫ﻭﻻ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺧﺎﻟﺘﻬﺎ‪.‬‬ ‫ﺍﻟﺒﻨﺖ ﻭﻣﺎ ﻭﻟﺪﺕ ﻭﺇﻥ ﺳﻔﻞ ﺃﻭ ﺍﻟﺠﺪﺓ ﻣﻦ ﺃﻱ ﺟﻬﺔ ﺳﻮﺍﺀ‬ ‫‬‫ﻣﺲ ﺍﻷ ‪‬ﻡ‬ ‫ﻭﻳﺤﺮﻡ ‪‬‬ ‫ﺭﺑﻴﺖ ﺍﻟﺒﻨﺖ ﻓﻲ ﺣﺠﺮﻩ ﺃﻡ ﻻ‪ ،‬ﻭﺃﻣﺎ ﺫﻛﺮ ﺍﻟﺤﺠﻮﺭ ﻓﻲ ﺍﻟﺘﻨﺰﻳﻞ ﻓﻌﻠﻰ ﺍﻟﻐﺎﻟﺐ ﻻ ﻗﻴﺪ‪،‬‬ ‫ﻛﻤﺎ ﺇﻧﻬﺎ ﺳﻤﻴﺖ ﺭﺑﻴﺒﺔ‪ ،‬ﺃﻱ‪ :‬ﻣﺮﺑﻮﺑﺔ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺃﻧﻪ ﻳﺮﺑﻴﻬﺎ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻋﻦ‬ ‫ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻟﻨﻈﺮ ﻟﺸﻬﻮﺓ ﻭﺍﻟﻤﺲ ﺑﻐﻴﺮ ﺍﻟﺬﻛﺮ ﻟﺸﻬﻮﺓ ﻛﺎﻟﺪﺧﻮﻝ‪ ،‬ﻭﻻ ﻳﺤﺮﻡ ﺍﻟﻌﻘﺪ‬ ‫ﻋﻠﻰ ﺍﻷﻡ ﺍﻟﺒﻨﺖ‪ ،‬ﻓﻠﻮ ﻋﻘﺪ ﻋﻠﻰ ﺃﻣﻬﺎ‪ ،‬ﻭﺍﻓﺘﺮﻗﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻟﻢ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﺑﻨﺘﻬﺎ‪.‬‬ ‫ﻭﺗﺤﺮﻡ ﺍﻷﻡ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺒﻨﺖ ﻭﺑﻨﺖ ﺍﻻﺑﻦ ﻭﺑﻨﺖ ﺍﻟﺒﻨﺖ ﻭﺇﻥ ﺳﻔﻠﺖ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ‬ ‫‬‫ﻣﺘﻌﻠﻖ ﺑﺎﻟﻬﺎﺀ ﻟﺮﺟﻮﻋﻬﺎ ﺇﻟﻰ ﻣﺎ ﻳﺼﺢ ﺍﻟﺘﻌﻠﻖ ﺑﻪ ﻭﻫﻮ ﺍﻟﻌﻘﺪ‬ ‫ﺍﻟﺘﻌﻠﻴﻖ ﺑﺎﻟﻀﻤﻴﺮ ﺍﻟﺮﺍﺟﻊ ﺇﻟﻰ ﻣﺎ ﻳﺼﺢ ﺍﻟﺘﻌﻠﻴﻖ ﺑﻪ ﺃﻭ ﻣﺘﻌﻠﻖ ﺑﻤﺤﺬﻭﻑ ﺣﺎﻝ ﻣﻦ‬ ‫ﺍﻟﻬﺎﺀ ﻭﺇﻥ ﻋﻘﺪ ﻋﻠﻰ ﺍﻟﺒﻨﺖ ﺑﻼ ﺃﻣﺮﻫﺎ ﻭﺃﻧﻜﺮﺕ ﺣﻠ‪‬ﺖ ﺃﻣﻬﺎ‪ ،‬ﻭﺇﻥ ﻋﻘﺪ ﻋﻠﻴﻬﺎ‬ ‫ﺃﺑﻮﻫﺎ ﻭﻫﻲ ﺑﻜﺮ ﺑﻼ ﺃﻣﺮﻫﺎ ﺣﺮﻣﺖ ﺃﻣﻬﺎ ﻭﻟﻮ ﻟﻢ ﺗﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﻞ ﺇﻥ ﻟﻢ ﺗﺮﺽ‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺻﺒﻴﺔ ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﻭﺃﻧﻜﺮﺗﻪ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻓﻠﻪ ﻧﻜﺎﺡ ﺃﻣﻬﺎ ﻋﻨﺪ ﻣﻦ‬ ‫ﻻ ﻳﺜﺒﺖ ﻧﻜﺎﺡ ﺍﻟﺼﺒﻴﺔ ﺣﺘﻰ ﺗﺒﻠﻎ؛ ﻻ ﻋﻨﺪ ﻣﻦ ﻳﺜﺒﺘﻪ ﻭﻟﻮ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪.‬‬ ‫ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻋﻨﻪ ﮊ ‪» :‬ﺃﻳﻤﺎ ﺭﺟﻞ ﻧﻜﺢ‬ ‫ﺍﻣﺮﺃﺓ ﻓﺪﺧﻞ ﺑﻬﺎ ﻓﻼ ﻳﺤﻞ ﻟﻪ ﻧﻜﺎﺡ ﺍﺑﻨﺘﻬﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺩﺧﻞ ﺑﻬﺎ ﻓﻠﻴﻨﻜﺢ ﺍﺑﻨﺘﻬﺎ‪،‬‬ ‫ﻭﺃﻳﻤﺎ ﺭﺟﻞ ﻧﻜﺢ ﺍﻣﺮﺃﺓ ﻓﺪﺧﻞ ﺑﻬﺎ ﺃﻭ ﻟﻢ ﻳﺪﺧﻞ ﻓﻼ ﻳﺤﻞ ﻟﻪ ﻧﻜﺎﺡ ﺃﻣﻬﺎ«)‪.(١‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﻳﺘﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺛﻢ‬ ‫ﻳﻄﻠﻘﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺑﻬﺎ ﻫﻞ ﻳﺘﺰﻭﺝ ﺍﺑﻨﺘﻬﺎ ﺃﻡ ﻻ؟ ﺡ‪.١١١٧ :‬‬ ‫‪43‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ﻭﻧﻘﻮﻝ‪ :‬ﺍﻟﺨﻠﻮﺓ ﻣﺲ‪ ،‬ﻓﺈﻥ ﺃﻗﺮﺕ ﺍﻷﻡ ﺑﻌﺪﻡ ﺍﻟﻤﺲ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻟﺨﻠﻮﺓ‬ ‫ﺃﻗﺮ‬ ‫ﺻﺪﻗﺖ ﻓﻲ ﺃﻥ ﻟﻬﺎ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﻭﺣﺮﻣﺖ ﺍﻟﺒﻨﺖ ﻭﺗﻌﺘﺪ ﺍﻷﻡ‪ ،‬ﻭﻟﻮ ‪‬‬ ‫ﺍﻟﺰﻭﺝ ﺑﻌﺪﻡ ﺍﻟﻤﺲ‪ ،‬ﻓﺈﻥ ﻃﻠﻘﺖ ﺃﻡ‪ ،‬ﺃﻭ ﻓﻮﺩﻳﺖ‪ ،‬ﺃﻭ ﺧﻮﻟﻌﺖ‪ ،‬ﺃﻭ ﻇﻮﻫﺮ ﻣﻨﻬﺎ‬ ‫ﻭﻓﺎﺗﺖ‪ ،‬ﺃﻭ ﺣﺮﻣﺖ ﻗﺒﻞ ﺃﻥ ﺗﻤﺲ‪ ،‬ﻭﻗﺒﻞ ﺇﻣﻜﺎﻥ ﺍﻟﺨﻠﻮﺓ ﺣﻠﺖ ﺑﻨﺘﻬﺎ‪ ،‬ﻭﻫﻞ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ‬ ‫ﺗﺤﻞ ﺇﻥ ﻣﺎﺗﺖ ﺃﻣﻬﺎ ﻗﺒﻠﻪ‪ ،‬ﺃﻱ‪ :‬ﻗﺒﻞ ﺍﻟﻤﺲ ﺃﻭ ﺍﻟﺨﻠﻮﺓ ﺃﻭ ﻻ؟ ‬ ‫ﺍﻟﻤﻮﺕ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺪﺧﻮﻝ ﻗﻮﻻﻥ ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ؛ ﻷﻥ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻤﻮﺕ‬ ‫ﺑﻤﻨﺰﻟﺔ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺍﻟﻘﻮﻻﻥ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ﻭﻧﺴﺐ ﺑﻌﻀﻬﻢ ﺍﻟﺜﺎﻧﻲ ﻟﺒﻌﺾ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪.‬‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻓﻲ ﻋﺪﺗﻬﺎ ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﺣﻠﺖ ﺃﻣﻬﺎ ﻭﺑﻨﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ‬ ‫ﻓﻲ ﻏﻴﺮ ﺍﻟﻔﺮﺝ ﺛﻢ ﺗﺒﻴﻦ ﺃﻧﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺓ ﻓﺘﺮﻛﻬﺎ ﻭﺗﺰﻭﺝ ﺃﻣﻬﺎ ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻔﺮﻕ)‪.(١‬‬ ‫ﺯﻭﺟﺎ‪ ،‬ﻓﻼ‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﻓﺎﺭﻗﻬﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺭﺿﻴﺖ ﺑﻪ ‬ ‫ﻳﺤﻞ ﻟﻪ ﺗﺰﻭﻳﺞ ﺃﻣﻬﺎ ﻭﺇﻥ‪ ،‬ﻟﻢ ﺗﻜﻦ ﺭﺿﻴﺖ ﺑﺘﺰﻭﻳﺠﻪ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﺄﻣﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺭﺿﻴﺖ ﺑﻪ ﻭﻃﻠﻘﻬﺎ‪ ،‬ﺃﻭ ﻣﺎﺗﺖ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻨﻞ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ‪ ،‬ﻣﻦ ﻣﺲ ﺃﻭ ﻧﻈﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﺑﻨﺘﻬﺎ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿‪o n m l k j i h g f‬‬ ‫‪] ﴾ v u t s r q p‬ﺍﻟﻨﺴﺎﺀ‪.(٢)[٢٣ :‬‬ ‫ @  !ه زوا‪ I@ 'H‬اء‬ ‫ﻛ ﺮ ﻩ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺔ ﺭﺑﻴﺒﻪ ﻭﺍﻟﻤﺮﺃﺓ ﺯﻭﺝ ﺭﺑﻴﺒﺘﻬﺎ ﻭﺍﻷﺏ ﺭﺑﻴﺒﺔ ﺍﺑﻨﻪ‬ ‫ﻭﺍﻻﺑﻦ ﺭﺑﻴﺒﺔ ﺃﺑﻴﻪ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺯﻭﺟﺔ ﻋﻤﻪ ﺯﻭﺝ ﺃﻣﻪ‪ ،‬ﻭﺯﻭﺟﺔ ﺯﻭﺝ ﺃﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٢٩/٦‬ ‪.٣٠‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٥٣ ،٤٥٢/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪44‬‬ ‫ﻻ ﺗﻜﺮﻩ ﺯﻭﺟﺔ ﺍﻟﺮﺑﻴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﺍﻡ‪ ،‬ﻭﺣﺮﻣﺖ ﺑﻨﺘﻪ ﻛﻤﺎ ﺣﺮﻣﺖ ﺑﻨﺖ ﺍﻟﺮﺑﻴﺒﺔ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺣﻠﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺮﻫﺖ‪ ،‬ﻭﺍﻷﻗﻮﺍﻝ ﻓﻲ ﺯﻭﺟﺔ ﺍﻟﺮﺑﻴﺒﺔ‪ ،‬ﻭﻛﺮﻩ ﺑﻌﻀﻬﻢ ﺍﻣﺮﺃﺓ‬ ‫ﺍﻟﺮﺑﻴﺐ ﺇﻥ ﺩﺧﻞ ﺑﻬﺎ)‪.(١‬‬ ‫ ‪ 3‬ح زو‪ H‬ا!*‬ ‫ﻣﻜﺮﻭﻩ ﺗﺰﻭﻳﺞ ﺍﻟﺮﺟﻞ ﺑﺰﻭﺟﺔ ﺭﺑﻴﺒﺔ‪ ،‬ﻭﺗﺰﻭﻳﺞ ﺍﻟﻤﺮﺃﺓ ﺑﺰﻭﺝ ﺭﺑﻴﺒﺘﻬﺎ‪ ،‬ﻭﺗﺰﻭﻳﺞ‬ ‫ﺍﻷﺏ ﺑﺮﺑﻴﺒﺔ ﺍﺑﻨﻪ‪ ،‬ﻭﺗﺰﻭﻳﺞ ﺍﻻﺑﻦ ﺑﺮﺑﻴﺒﺔ ﺃﺑﻴﻪ‪ ،‬ﻭﻣﺨﺘﻠﻒ ﻓﻲ ﺯﻭﺟﺔ ﺍﻟﺮﺑﻴﺐ‬ ‫ﻣﻜﺮﻫﺎ‪.‬‬ ‫‬‫ﻭﺑﻨﺎﺗﻪ‪ ،‬ﻓﺒﻌﺾ ﻧﻬﻰ ﻋﻨﻬﻦ‬ ‫ﺗﺤﺮﻳﻤﺎ‪.‬‬ ‫‬‫ﻭﺑﻌﺾ ﻧﻬﻰ‬ ‫ﻭﺭﺧﺺ ﻓﻴﻪ ﻗﻮﻡ‪ ،‬ﻭﻻ ﺃﺣﺐ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻨﺖ ﺍﻟﺮﺑﻴﺒﺔ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻓﺒﻨﺖ‬ ‫ﺍﻟﺮﺑﻴﺐ ﻣﺜﻠﻬﺎ‪ ،‬ﻻ ﺗﺠﻮﺯ)‪.(٢‬‬ ‫ ا  ‪ I‬ا!أة ور‪,/‬‬ ‫ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺭﺑﻴﺒﺘﻬﺎ‪ ،‬ﺍﺑﻨﺔ ﺯﻭﺟﻬﺎ ﻣﻦ ﺍﻣﺮﺃﺓ‬ ‫ﻏﻴﺮﻫﺎ)‪.(٣‬‬ ‫ ا  ‪ I‬ت اﻷ‪2:‬ال وت اﻷ‪8‬م‬ ‫ﻣﻜﺮﻭﻩ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺑﻴﻦ ﺍﺑﻨﺔ ﺧﺎﻟﻬﺎ‪ ،‬ﻭﺍﺑﻨﺔ ﺧﺎﻟﺘﻬﺎ‪ ،‬ﻭﺍﺑﻨﺔ ﻋﻤﻬﺎ‪،‬‬ ‫ﻭﺍﺑﻨﺔ ﻋﻤﺘﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺤﺮﺍﻡ‪ ،‬ﻭﻫﻲ ﺣﻼﻝ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٥٥/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٣٠/٦‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٣٠/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٥٣/٧‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٥٤/٧‬‬ ‫‪45‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ ا  ‪ I‬ا!أة و@ ‪ ] 3‬أ‪ I@ 02‬اء‬ ‫ﺃﺟﺎﺯﻭﺍ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﻣﺎ ﻧﻜﺢ ﺃﺑﻮﻫﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﻣﻦ‬ ‫ﺟﺪﺍﺗﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻧﻜﺢ ﺍﻷﺟﺪﺍﺩ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻦ ﺍﻟﻤﻨﻜﻮﺣﺎﺕ ﻣﻦ ﺍﻟﺠﺪﺍﺕ‪،‬‬ ‫ﻓﻠﻴﺲ ﺫﻟﻚ ﺑﺤﺮﺍﻡ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﻣﺎ ﻧﻜﺢ ﺃﺑﻮﻫﺎ ﻭﺃﺟﺪﺍﺩﻫﺎ؛ ﺇﺫﺍ‬ ‫ﻟﻢ ﻳﻜﻦ ﻣﻦ ﺧﺎﻻﺗﻬﺎ‪ ،‬ﻭﻻ ﻣﻦ ﺟﺪﺍﺗﻬﺎ)‪.(١‬‬ ‫ ‪ 3‬ح !  أ زو‪ ،',H‬و‪H‬ه‬ ‫ﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﺰﻭﺝ ﺗﺮﻳﻜﺔ ﺃﺑﻲ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻻ ﻳﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺭﺑﻤﺎ ﻓﻌﻞ‬ ‫ﺫﻟﻚ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺃﺣﺪ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺃﻥ‬ ‫ﻳﺘﺰﻭﺝ ﺗﺮﻳﻜﺔ ﺟﺪﻩ‪ :‬ﺃﺑﻲ ﺃﻣﻪ ﻭﺃﺑﻲ ﺃﺑﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﺣﺮﺍﻡ ﻋﻠﻰ ﻣﻦ ﺗﺰﻭﺝ ﺑﺘﺮﻳﻜﺔ ﺟﺪﻩ‪ :‬ﺃﺑﻲ ﺃﺑﻴﻪ ﻭﺃﺑﻲ ﺃﻣﻪ‪،‬‬ ‫ﺣﺮﺍﻡ ﻣﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻗﻮﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ﺃﺻﺢ ﻓﻲ ﻫﺬﺍ)‪.(٢‬‬ ‫ ‪ 3‬ح ا!‪!( .H‬ة أ@'‬ ‫ﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﻧﻜﺎﺡ ﺿﺮﺓ ﺃﻣﻪ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺿﺮﺓ ﻋﻨﺪ ﻏﻴﺮ ﺃﺑﻴﻪ ﺑﻌﺪ ﻭﻻﺩﺗﻪ ﺃﻭ‬ ‫ﻗﺒﻞ ﻭﻻﺩﺗﻪ‪ ،‬ﻛﺎﻧﺖ ﺿﺮﺓ ﻗﺒﻞ ﺃﻥ ﺗﻜﻮﻥ ﺯﻭﺝ ﺃﺑﻴﻪ ﺃﻭ ﺑﻌﺪ ﺫﻟﻚ ﻣﺎﺗﺖ ﺃﻣﻪ ﺃﻭ ﺣﻴﻴﺖ‬ ‫ﺃﻭ ﺗﺰﻭﺟﻬﻤﺎ ﻏﻴﺮ ﺃﺑﻴﻪ ﻭﺍﺣﺪﺓ ﺑﻌﺪ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺿﺮﺓ ﺟﺪﺗﻪ ﻋﻨﺪ ﻏﻴﺮ ﺟﺪﻩ ﻣﻄﻠﻘﺎ ﺳﻮﺍﺀ‬ ‫ﻛﺎﻧﺖ ﺃﻡ ﺃﻣﻪ ﺃﻭ ﺃﻡ ﺃﺑﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﻣﺴﺖ ﺿﺮﺓ ﺃﻣﻪ ﺃﻭ ﺟﺪﺗﻪ ﺃﻡ ﻟﻢ ﺗﻤﺲ‪ ،‬ﻣﺴﺖ ﺃﻣﻪ ﺃﻭ‬ ‫ﺟﺪﺗﻪ ﺃﻡ ﻟﻢ ﺗﻤﺲ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺿﺮﺓ ﻟﻬﺎ ﻗﺒﻞ ﻭﺟﻮﺩﻩ ﺃﻭ ﺑﻌﺪ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ‬ ‫ﺃﻣﻪ ﻓﻲ ﻋﺪﺓ ﺍﻣﺮﺃﺓ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ ﻓﻬﻲ ﺿﺮﺓ ﻟﻬﺎ‪ ،‬ﻳﻜﺮﻩ ﻟﻪ ﺗﺰﻭﺟﻬﺎ ﺑﺪﻟﻴﻞ‪ :‬ﺃﻥ ﻣﻦ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٥٤/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٣١/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪46‬‬ ‫ﻓﻲ ﻋﺪﺓ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ ﻻ ﻳﺘﺰﻭﺝ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻛﻌﻤﺔ ﻭﺧﺎﻟﺔ ﻭﺃﺧﺖ‪ ،‬ﻭﺃﻥ‬ ‫ﻣﻦ ﻋﻨﺪﻩ ﺃﺭﺑﻊ ﻓﻄﻠﻖ ﻭﺍﺣﺪﺓ ﻻ ﻳﺘﺰﻭﺝ ﺃﺧﺮﻯ ﺣﺘﻰ ﺗﺘﻢ ﺍﻟﻌﺪﺓ ﺇﻥ ﻣﻠﻚ ﺭﺟﻌﺘﻬﺎ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻀﺮﺓ ﻋﻨﺪ ﺃﺑﻴﻪ ﺃﻭ ﺟﺪﻩ ﻓﻤﺤﺮﻣﺔ ﻷﻧﻬﺎ ﺯﻭﺟﺔ ﺃﺑﻴﻪ ﺃﻭ ﺟﺪﻩ‪ .‬ﻭﻛﺮﻩ ﻧﻜﺎﺡ ﺯﻭﺟﺔ‬ ‫ﺃﺑﻲ ﺃﻣﻪ ﻓﻴﻤﺎ ﺯﻋﻢ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺗﺤﺮﻳﻤﻬﺎ ﻭﻻ ﻳﻌﻤﻞ ﺑﻐﻴﺮﻩ‪ ،‬ﻻ ﺿﺮﺓ ﺍﺑﻨﺘﻪ‬ ‫ﻓﺈﻧﻬﺎ ﺟﺎﺋﺰﺓ ﺑﻼ ﻛﺮﺍﻫﺔ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻬﺎ ﻛﻀﺮﺓ ﺃﻣﻪ ﻋﻨﺪ ﻏﻴﺮ ﺃﺑﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻛﻤﺎ ﻳﻜﻮﻥ‬ ‫ﺯﻭﺝ ﺃﻣﻪ ﻣﺜﻞ ﺃﺑﻴﻪ ﻓﻜﺮﻩ ﻟﻪ ﺗﺰﻭﺝ ﻣﺎ ﺗﺰﻭﺝ ﻟﺘﺤﺮﻳﻢ ﺯﻭﺟﺔ ﺍﻷﺏ‪ ،‬ﻛﺬﻟﻚ ﺗﻜﻮﻥ‬ ‫ﺿﺮﺓ ﺑﻨﺘﻪ ﻛﺒﻨﺘﻪ ﻷﻧﻬﻤﺎ ﺟﻤﻌﻬﻤﺎ ﺭﺟﻞ ﻭﺍﺣﺪ ﻓﺘﻜﺮﻩ ﻟﺘﺤﺮﻳﻢ ﺗﺰﻭﺝ ﺍﻟﺒﻨﺖ ﺗﺄﻣﻞ‪ ،‬ﺛﻢ‬ ‫ﻇﻬﺮ ﻭﺟﻪ ﺍﻟﻜﺮﺍﻫﺔ؛ ﻷﻥ ﺍﻷﻡ ﺗﻐﺘﺎﻅ ﺑﺬﻟﻚ‪ ،‬ﻭﺣﻖ ﺍﻷﻡ ﺃﻋﻈﻢ ﻣﻦ ﺣﻖ ﺍﻟﺒﻨﺖ‬ ‫ﻓﻴﻜﺮﻩ ﺫﻟﻚ ﻭﻟﻮ ﻣﺎﺗﺖ‪ ،‬ﻛﻤﺎ ﻳﻨﺪﺏ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﺻﺪﻳﻖ ﺑﻌﺪ ﻣﻮﺗﻬﺎ)‪.(١‬‬ ‫ ‪!6‬م ‪ N8‬اء @ ‪!6‬م ‪ N8‬ا!‪H‬ل‬ ‫ﻭﺣﺮﻡ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻣﺎ ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ؛ ﻛﺄﺑﻴﻬﺎ ﻭﺧﺎﻟﻬﺎ ﻭﻋﻤﻬﺎ ﻭﺍﺑﻨﻬﺎ ﻭﺭﺑﻴﺒﻬﺎ‬ ‫ﺃﻳﻀﺎ ﻋﺒﺪ ﻣﻠﻜﺘﻪ ﺃﻭ ﻣﻠﻜﺖ ﺑﻌﻀﻪ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ ﺃﺑﻮﻩ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻴﻬﺎ ‬ ‫ﻋﻠﻲ ﻷﻧﻲ‬ ‫ﻋﻠﻲ ﻷﻧﻲ ﻋﺒﺪﻙ ﻭﺗﻘﻮﻝ ﻟﻪ‪ :‬ﺃﻧﻔﻖ ‪‬‬ ‫ﻟﺘﻀﺎﺩ ﺍﻷﺣﻜﺎﻡ ﺇﺫ ﻳﻘﻮﻝ ﻟﻬﺎ‪ :‬ﺃﻧﻔﻘﻲ ‪‬‬ ‫ﺯﻭﺟﺘﻚ‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﺳﺎﻓﺮ ]ﻣﻌﻲ[ ﻷﻧﻚ ﻋﺒﺪﻱ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺳﺎﻓﺮﻱ ﻣﻌﻲ ﻷﻧﻚ‬ ‫ﺯﻭﺟﺘﻲ‪ ،‬ﻓﺒﻄﻞ ﺍﻷﺿﻌﻒ ﻭﻫﻮ ﺍﻟﻨﻜﺎﺡ ﻟﻸﻗﻮﻯ ﻭﻫﻮ ﺍﻟﻤﻠﻚ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﺘﻪ ﻭﻣﺴﻬﺎ‬ ‫ﻛﻔﺮﺍ ﻭﻻ ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﻭﻻ ﻳﺤﺪﺍﻥ ﻟﻌﺮﻭﺿﻪ ﺷﺒﻬﺔ ﻣﺎ ﻣﻠﻜﺖ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺣﻞ ﺇﻥ‬ ‫‬ ‫ﺧﺮﺝ ﻣﻦ ﻣﻠﻜﻬﺎ ﻭﺇﻥ ﺑﻌﺘﻖ ﻣﻘﺼﻮﺩ‪ ،‬ﺃﻭ ﻭﺍﻗﻊ ﺑﻐﻴﺮ ﻗﺼﺪ ﻣﺜﻞ‪ :‬ﺃﻥ ﺗﻤﺜﻞ ﺑﻪ)‪.(٢‬‬ ‫ !@ ا  ‪ I‬اﻷ‪I,:‬‬ ‫ﺣﺮﻡ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺃﺧﺘﻴﻦ ﻭﺇﻥ ﻛﺎﻧﺘﺎ ﻣﻦ ﺭﺿﺎﻉ ﺃﻭ ﻛﺎﻥ ﺍﻟﺠﻤﻊ ﺑﺘﺴﺮ ﺃﻭ ﺑﺘﺨﺎﻟﻒ‬ ‫ﻷﺧﺮﻯ ﺑﻨﻜﺎﺡ‪ ،‬ﻭﺇﻥ ﺗﻌﻤﺪ ﺟﻤﻌﻬﻤﺎ ﻓﻲ ﻋﻘﺪﺓ ﺣﺮﻣﺘﺎ‪ ،‬ﻭﻛﻔﺮ ﻫﻮ‬‫ﺇﺣﺪﺍﻫﻤﺎ ﺑﺘﺴﺮ ﻭﺍ ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٥٣/٦‬ ‪.٥٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٣٠/٦‬‬ ‫‪47‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ﻭﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﻤﻨﻜﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻣﺘﺎ ﺇﻥ ﻣﺴﻬﻤﺎ ﻭﺇﻥ ﻣﺲ ﻭﺍﺣﺪﺓ ﺣﻠ‪‬ﺖ ﺍ ‬ ‫ﻷﺧﺮﻯ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺣﺮﻣﺘﺎ ﻭﻟﻮ ﻟﻢ ﻳﺘﻌﻤﺪﻫﻤﺎ ﺃﺧﺘﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﺇﻥ ﻣﺲ ﻭﺍﺣﺪﺓ ﻓﻠﻬﺎ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﺑﺎﻟﺠﻤﻊ ﻭﻣﻦ ﻋﻠﻤﺖ ﺣﺮﻣﺖ‪ ،‬ﻭﻻ ﻧﺴﺐ ﻭﻻ ﺇﺭﺙ ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺛﺒﺖ‬ ‫ﺍﻟﻨﺴﺐ ﻭﺣﻠ‪‬ﺘﺎ‪ ،‬ﻭﺇﻥ ﺭﺗﺒﻬﻤﺎ ‬ ‫ﻋﻤﺪﺍ ﺛﺒﺖ ﻧﺴﺐ ﺍ ‬ ‫ﻷﻭﻟﻰ ﻭﻻ ﺗﻮﺍﺭﺙ ﻭﺣﺮﻣﺘﺎ ﺇﻥ ﻣﺴﺘﺎ‬ ‫ﻷﻭﻟﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻔﺎﺭﻕ ﺍﻷﺧﻴﺮﺓ ﻭﺗﺤﻞ ﺍ ‬ ‫ﻷﻭﻟﻰ ﺇﻥ ﻟﻢ ﺗﻤﺲ ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﺇﺫﺍ‬‫ﺃﻭ ﻣﺲ ﺍ ‬ ‫ﺟﺪﺩ ﻟﻤﻦ‬‫ﺣ ﻠﺘﺎ ﻟﻪ ﺑﺄﻥ ﻟﻢ ﻳﺘﻌﻤﺪﻫﻤﺎ ﺃﺧﺘﻴﻦ ﺳﻮﺍﺀ ﺭﺗﺐ ﺃﻭ ﻟﻢ ﻳﺮﺗﺐ ﻭﻟﻢ ﻳﻤﺲ ‪‬‬ ‫ﺷﺎﺀ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﻤﺎ ﻟﻢ ﻳﺠﺪﺩ ﻟﻮﺍﺣﺪﺓ ﺣﺘﻰ ﺗﻌﺘﺪ ﺍ ‬ ‫ﻷﺧﺮﻯ‪ ،‬ﻭﺇﻥ ﺟﺪﺩ ﻓﻲ ﺍﻟﻌﺪﺓ ﺃﻭ‬ ‫ﻷﺧﺮﻯ ﺣﺮﻣﺖ ﺇﻥ ﻣﺴﻬﺎ‪ ،‬ﻭﺇﻥ ﻣﺲ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻭﺃﺭﺍﺩ ﺍﻟﺘﺠﺪﻳﺪ ﻟﻬﺎ‬‫ﻗﺒﻞ ﺍﻋﺘﺪﺍﺩ ﺍ ‬ ‫ﻟﻢ ﺗﺤﺘﺞ ﻟﻌﺪﺓ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﻟﺘﺠﺪﻳﺪ ﻟﻸﺧﺮﻯ ﻓﺤﺘﻰ ﺗﻌﺘﺪ ﺍﻟﻤﻤﺴﻮﺳﺔ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﺕ‬ ‫ﻷﺧﺮﻯ ﺍﻋﺘﺰﻝ‬ ‫ﻷﺧﺮﻯ ﺛﻼﺙ ﺣﻴﺾ ﻓﺘﺰﻭﺝ ﺍﻟﺘﻲ ﺃﺭﺍﺩ ﻭﺑﺎﻥ ﺍﻟﺤﻤﻞ ﻓﻲ ﺗﻠﻚ ﺍ ‬‫ﺍ ‬ ‫ﺍﻟﺘﻲ ﺗﺰﻭﺝ ﺣﺘﻰ ﺗﻀﻊ ﻭﺗﺮﻯ ﺛﻼﺛﺎ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻓﺒﺎﻥ ﺃﻧﻪ ﺗﺰﻭﺟﻬﻤﺎ ﻓﻲ ﻋﻘﺪﺓ ﻓﻠﻬﻤﺎ‬ ‫ﺻﺪﺍﻗﻬﻤﺎ ﺇﻥ ﻟﻢ ﺗﻌﻠﻤﺎ ﻻ ﺍﻹﺭﺙ‪ ،‬ﻭﺇﻥ ﻓﻲ ﻋﻘﺪﺗﻴﻦ ﻭﺭﺛﺘﻪ ﺍﻷﻭﻟﻰ ﻭﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ﺇﻥ‬ ‫ﻛﺎﻥ‪ ،‬ﻭﻟﻸﺧﻴﺮﺓ ﺍﻟﺼﺪﺍﻕ ﻓﻘﻂ ﺇﻥ ﻣﺴﻬﺎ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪.‬‬ ‫ﻭﺯﻋﻤﺖ ﻃﺎﺋﻔﺔ ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﺑﺎﻟﺘﺴﺮﻱ ﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ‪% ﴿ :‬‬ ‫& ' () * ‪] ﴾ 2 1 0 / . -, +‬ﺍﻟﻨﺴﺎﺀ‪،[٢٤ :‬‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻟﺠﻤﻴﻊ ﺍﻵﻳﺔ ﺇﻻ ﻣﺎ ﻭﻗﻊ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﺄﺛﻴﺮ ﻓﻴﻪ‬ ‫ﻟﻼﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﻴﺨﺮﺝ ﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ ﻣﻦ ﻋﻤﻮﻡ‪ ~ } | ﴿ :‬ﮯ‬ ‫¡ ‪] ﴾ ª © ¨ § ¦ ¥¤ £ ¢‬ﺍﻟﻨﺴﺎﺀ‪[٢٣ :‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻷﻗﺮﺏ ﻣﺬﻛﻮﺭ ﻓﻴﺒﻘﻰ ﴿ | } ~ ﮯ﴾ ﻋﻠﻰ‬ ‫ﺃﻳﻀﺎ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺑﻨﻜﺎﺡ ﻭﺍﺣﺪﺓ ﻭﺗﺴﺮﻱ ﺃﺧﺮﻯ‬ ‫ﻋﻤﻮﻣﻪ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﻟﺸﺎﻓﻌﻲ ‬ ‫ﻭﻣﻨﻌﻪ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻛﺬﺍ ﺑﻴﻦ ﺍﻟﺒﻨﺖ ﻭﺍﻷﻡ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﻣﺴﺄﻟﺔ ﺍﻟﻤﻘﺎﻡ‬ ‫ﻷﺧﺮﻯ ﺣﺮﺍﻡ)‪.(١‬‬ ‫ﻷﻥ ﻧﻜﺎﺡ ﺇﺣﺪﺍﻫﻤﺎ ﺑﻌﺪ ﺍ ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣١/٦‬ ‪.٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪48‬‬ ‫ !@ ا  ‪ I‬ا!أة و‪ ,8‬أو ‪,:‬‬ ‫ﻳﺤﺮﻡ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻣﻊ ﺍﻟﻌﻤﺔ ﻭﺍﻟﻤﺮﺃﺓ ﻣﻊ ﺍﻟﺨﺎﻟﺔ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻭﻋﻤﺔ ﺃﺑﻴﻬﺎ‬ ‫‪‬‬ ‫ﺃﻭ ﺃﻣﻬﺎ ﻭﺍﻟﻤﺮﺃﺓ ﻭﺧﺎﻟﺔ ﺃﺑﻴﻬﺎ ﺃﻭ ﺃﻣﻬﺎ ﻭﺍﻟﻤﺮﺃﺓ ﻭﺃﻡ ﺧﺎﻟﺘﻬﺎ ﺃﻭ ﺃﻡ ﻋﻤﺘﻬﺎ ﻭﻫﻜﺬﺍ‬ ‫ﺍﻟﻌﻠﻮ ﺃﻭ ﺍﻟﺴﻔﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﻣﺤﺮﻣﺘﻴﻦ ﺣﺮﺍﻡ‪ ،‬ﻭﻟﻮ ﺑﺘﺰﻭﺝ ﺇﺣﺪﺍﻫﻤﺎ ﺃﻭ‬ ‫ﺧﻄﺒﺘﻬﺎ ﻗﺒﻞ ﺗﻤﺎﻡ ﻋﺪﺗﻬﺎ ﻣﻨﻪ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﻻ ﺗﺼﺢ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻭ‬ ‫ﻛﺎﻥ ﻳﺼﺢ ﻭﻟﻜﻦ ﻻ ﻳﻤﻠﻜﻪ ﻭﻗﺎﻝ ﻗﻮﻡ ﻣﻦ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪ :‬ﺍﻟﻄﻼﻕ ﻭﻟﻮ ﺭﺟﻌ ‪‬ﻴﺎ ﻳﺠﻮﺯ‬ ‫ﻓﻴﻪ ﺗﺰﻭﺝ ﻣﺤﺮﻣﺘﻬﺎ‪.‬‬ ‫ﻭﻣﻮﺿﻊ ﺍﻟﺸﺒﻬﺔ ﺃﻥ ﺣﺮﻣﺔ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﺗﺮﺗﻔﻊ ﺑﺎﻟﻤﻮﺕ ﻛﻤﺎ ﺗﺮﺗﻔﻊ‬ ‫ﺑﺎﻟﻄﻼﻕ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﻼﻕ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﻻ ﻳﺮﻓﻊ ﺍﻟﺤﺮﻣﺔ ﻣﺎ ﻟﻢ ﺗﻌﺘﺪ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺃﻥ‬ ‫ﺭﻓﻊ ﺣﺮﻣﺔ ﺍﻟﺠﻤﻊ ﺑﺎﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻌﺪﺓ ﻫﻮ ﺍﻟﺸﻬﻴﺮ‪ ،‬ﺃﻭ ﺍﻟﻜﺜﻴﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ‬ ‫ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺃﺭﺍﺩ ﺍﻟﻄﻼﻕ ﺍﻟﺒﺎﺋﻦ‪ ،‬ﻭﺿﺎﺑﻄﻪ‪ :‬ﺃﻥ ﻛﻞ ﺍﻣﺮﺃﺗﻴﻦ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻘﺮﺍﺑﺔ ﺃﻭ‬ ‫ﻷﺧﺮﻯ‬‫ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﻳﻤﻨﻊ ﻧﻜﺎﺡ ﺇﺣﺪﺍﻫﻤﺎ ﻷﺧﺮﺍﻫﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﺇﺣﺪﺍﻫﻤﺎ ﺫﻛﺮﺍ ﻭﺍ ‬ ‫‬ ‫ﺃﻧﺜﻰ‪ .‬ﻭﺟﺎﺀ ﺣﺪﻳﺚ ﺑﻬﺬﺍ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺍﻟﻤﻌﺘﺒﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺪ ﻣﺎ ﺑﻌﺪ ﻛﻞ‪ ،‬ﻓﻼ ﻳﺮﺩ‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﺘﻌﺮﻳﻒ ﻟﻠﻤﺎﻫﻴﺔ‪ ،‬ﻭﻛﻞ ﻟﻺﻓﺮﺍﺩ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻹﻓﺮﺍﺩ ﻏﻴﺮ ﺟﺎﺋﺰ ﻓﻼ‬ ‫ﻳﻨﺎﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻀﺎﺑﻂ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻀﺎﺑﻂ ﻣﺄﺧﻮﺫ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ‬ ‫ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻰ ﺗﺤﺮﻳﻤﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺑﻌﺾ ﺃﻓﺮﺍﺩﻩ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ؛ ﺭﻭﻯ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻦ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﻋﻤﺘﻬﺎ ﻭﻻ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺧﺎﻟﺘﻬﺎ«)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻧﻬﻰ ﺍﻟﻨﺒﻲ ﮊ ﺃﻥ ﺗﻨﻜﺢ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ ﻭﺍﻟﻤﺮﺃﺓ ﻭﺧﺎﻟﺘﻬﺎ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻓﻨﺮﻯ ﺧﺎﻟﺔ ﺃﺑﻴﻬﺎ ﺑﻤﻨﺰﻟﺘﻬﺎ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻓﻲ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻨﻬﻲ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﻋﻤﺘﻬﺎ‪ ،‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫ﺍﻟﺼﺤﻴﺢ ‪.٢٣/٣‬‬ ‫‪49‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ﻭﻫﻮ ﺿﺎﺑﻂ ﻏﻴﺮ ﺷﺎﻣﻞ ﻟﻠﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺭﺑﻴﺒﺘﻬﺎ؛ ﻷﻧﻪ ﻻ ﻗﺮﺍﺑﺔ ﻭﻻ‬ ‫ﺭﺿﺎﻉ ﺑﻴﻨﻬﻤﺎ)‪.(١‬‬ ‫ﻭﻻ ﻳﺤﻞ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺑﻨﺎﺕ ﺍﻷﺥ ﻭﺑﻨﺎﺕ ﺍﻹﺧﻮﺓ‪ ،‬ﻭﺑﻨﻮ ﺑﻨﻲ ﺍﻹﺧﻮﺓ‪،‬‬ ‫ﻣﺎ ﻛﺎﻧﻮﺍ ﻭﺗﻨﺎﺳﻠﻮﺍ ﻣﻦ ﺻﻠﺐ ﺫﻛﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﻨﺴﻞ ﻣﻦ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﻓﻼ ﻳﺤﻞ ﻟﻪ‬ ‫ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺑﻴﻦ ﺃﺣﺪ ﻣﻦ ﺑﻨﺎﺕ ﺃﺧﻮﺍﺗﻬﺎ‪ ،‬ﻭﻻ ﻣﻦ ﺑﻨﺎﺕ ﺇﺧﻮﺗﻬﺎ‪،‬‬ ‫ﻭﻻ ﺑﻨﺎﺕ ﺑﻨﻴﻬﻢ‪ ،‬ﻣﺎ ﻛﺎﻧﻮﺍ ﻭﺗﻨﺎﺳﻠﻮﺍ ﻭﺫﻟﻚ ﺣﺮﺍﻡ‪ ،‬ﻭﻫﻲ ﺑﻤﻨﺰﻟﺔ ﺍﺑﻨﺔ ﺍﻷﺥ‬ ‫ﻭﺍﺑﻨﺔ ﺍﻷﺧﺖ)‪.(٢‬‬ ‫  & @‪  I‬ا  ‪ I@ I‬ﻻ  ‪2‬ز ا  ‬ ‫ﺫﻛﺮ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺃﻧﻪ ﺇﻥ ﺗﻌﻤﺪ ﺟﻤﻊ ﺍﻣﺮﺃﺓ ﻭﺑﻨﺘﻬﺎ ﺣﺮﻣﺘﺎ ﻭﻻ ﻧﺴﺐ‪ ،‬ﻭﺇﻥ‬ ‫ﺟﻤﻌﻬﻤﺎ ﻓﻲ ﻋﻘﺪﺗﻴﻦ ﻭﻣﺲ ﺍﻷﻭﻟﻰ ﻗﺒﻞ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻷﺧﻴﺮﺓ ﺛﺒﺖ ﺍﻟﻨﺴﺐ ﻣﻌﻬﺎ‪،‬‬ ‫ﻻ ﺇﻥ ﻣﺴﻬﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﻻ ﺻﺪﺍﻕ ﻟﻤﻦ ﻋﻠﻤﺖ ﻭﻻ ﺇﺭﺙ ﻟﻬﻤﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ ﺟﻤﻊ ﻓﻲ‬ ‫ﻋﻘﺪﺗﻴﻦ ﺑﻼ ﻋﻠﻢ ﻭﻟﻢ ﻳﻤﺲ ﺟﺪﺩ ﻟﻠﺒﻨﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻤﻦ ﺷﺎﺀ ﻭﺇﻥ ﻣﺲ ﺍﻷﻡ ﺣﺮﻣﺘﺎ‪،‬‬ ‫ﻷﻭﻟﻰ ﺇﻻ ﺑﻌﺪ ﻣﺲ‬‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﺪﺩ ﻟﻠﺒﻨﺖ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﺟﺪﺩ ﻟﻸﻡ ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﺍ ‬ ‫ﺍﻷﺧﻴﺮﺓ ﻭﻟﻢ ﺗﻌﻠﻢ ﺑﺎﻷﺧﻴﺮﺓ ﻓﻠﻬﺎ ﺻﺪﺍﻕ ﻭﻧﺼﻒ ﻭﻟﻸﺧﻴﺮﺓ ﺻﺪﺍﻕ‪ ،‬ﻭﺇﻥ ﻣﺲ‬ ‫ﻷﺧﺮﻯ‬‫ﺍﻷﺧﻴﺮﺓ ﻓﻠﻬﺎ ﺻﺪﺍﻕ‪ ،‬ﻭﻟﻸﻭﻟﻰ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﺇﻥ ﻣﺲ ﺍﻷﻭﻟﻰ ﺛﻢ ﺗﺰﻭﺝ ﺍ ‬ ‫ﻷﻭﻟﻰ ﻭﻣﺴﻬﻤﺎ‬‫ﻷﻭﻟﻰ ﻓﺼﺪﺍﻗﺎﻥ ﻭﻟﻸﺧﻴﺮﺓ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺟﻬﻠﺖ ﺍ ‬ ‫ﻓﻤﺴﻬﺎ ﺛﻢ ﻣﺲ ﺍ ‬ ‫ﻓﻠﻬﻤﺎ ﺻﺪﺍﻗﺎﻥ ﻭﺭﺑﻊ‪ ،‬ﻭﺇﻥ ﻓﺮﺽ ﻟﻮﺍﺣﺪﺓ ﻓﻘﻂ ﻓﻠﻬﻤﺎ ﺻﺪﺍﻗﺎﻥ ﻭﺛﻤﻦ‪ ،‬ﻭﺇﻥ ﻣﺲ‬ ‫ﻭﺍﺣﺪﺓ ﻭﻟﻢ ﺗﻌﻠﻢ ﻓﻠﻬﻤﺎ ﺻﺪﺍﻕ ﻭﺭﺑﻊ ﻓﺮﺽ ﻟﻬﻤﺎ ﺃﻭ ﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﻓﺮﺽ ﻟﻮﺍﺣﺪﺓ‬ ‫ﻷﺧﺮﻯ‬ ‫ﻭﻣﺲ ﻭﺍﺣﺪﺓ ﻭﻟﻢ ﺗﻌﻠﻢ ﻓﻠﻬﻤﺎ ﺻﺪﺍﻕ ﻭﺛﻤﻦ‪ ،‬ﻭﺇﻥ ﻓﺮﺽ ﻟﻮﺍﺣﺪﺓ ﺃﻛﺜﺮ ﻣﺎ ‬ ‫ﺃﻭ ﺧﻼﻓﻪ ﻭﻣﺲ ﻭﺍﺣﺪﺓ ﻻ ﺑﻌﻴﻨﻬﺎ ﺃﻋﻄﻰ ‪‬‬ ‫ﻛﻼ ﺧﻤﺴﺔ ﺃﺛﻤﺎﻥ ﻣﺎ ﻓﺮﺽ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٢/٦‬ ‪ ،٣٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٢٥ ،٤٣٤/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٥٤/٧‬ ‪.٤٥٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪50‬‬ ‫ﺗﻌﻠﻢ ﻛﻞ ﻣﺎ ﻓﺮﺽ ﻟﻬﺎ ﺃﺧﺬﺕ ﻛﻞ ﺧﻤﺴﺔ ﺃﺛﻤﺎﻥ ﻣﺎ ﻓﺮﺽ ﻟﻸﺧﺮﻯ ﻓﺘﻘﺴﻤﺎﻥ‬ ‫ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻟﻬﻤﺎ ﻭﻣﺴﻬﻤﺎ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻟﻜﻞ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺇﻥ‬ ‫ﺑﺎﻥ ﺟﻤﻌﻬﻤﺎ ﻓﻲ ﻋﻘﺪﺓ ﺑﻌﺪ ﻣﻮﺗﻪ ﻓﻼ ﻣﻴﺮﺍﺙ‪ ،‬ﺃﻭ ﻓﻲ ﻋﻘﺪﺗﻴﻦ ﻭﻻ ﻣﺲ‪ ،‬ﺃﻭ ﻣﺲ‬ ‫ﺍ ‬ ‫ﻷﻭﻟﻰ ﻓﻠﻸﻭﻟﻰ ﺍﻟﺼﺪﺍﻕ ﺇﻥ ﻓﺮﺽ ﻭﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﻻ ﺇﺭﺙ ﻟﻬﻤﺎ ﺇﻥ ﻣﺴﻬﻤﺎ ﺃﻭ‬ ‫ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﻓﻘﻂ ﻓﺼﺪﺍﻕ ﻭﻟﻸﻭﻟﻰ ﻧﺼﻒ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻣﺴﺖ ﺑﻼ ﻋﻠﻢ‬ ‫ﻓﺼﺪﺍﻕ‪ ،‬ﻭﻛﻞ ﻣﺤﺮﻣﺘﻴﻦ ﺟﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻳﺠﺒﺮ ﻋﻠﻰ ﻓﺮﺍﻕ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺃﻭ ﺍﻷﺧﻴﺮﺓ‬ ‫ﺇﻥ ﺭﺗﺐ‪ ،‬ﻭﻗﻴﻞ ﺑﻔﺮﺍﻕ ﻭﺍﺣﺪﺓ ﻭﺇﻥ ﻣﺎﺕ ﺃﻭ ﻭﺍﺣﺪﺓ ﻓﺎﻹﺭﺙ ﺑﻴﻨﻬﻢ ﻭﻟﻬﻤﺎ‬ ‫ﺻﺪﺍﻗﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﺃﺟﺒﺮ ﻋﻠﻰ ﻓﺮﺍﻗﻬﻤﺎ ﻓﻠﻬﻤﺎ ﺻﺪﺍﻗﻬﻤﺎ ﺇﻥ ﻣﺴﻬﻤﺎ ﻭﺇﻻ ﻓﻨﺼﻒ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻢ ﻳﻔﺮﺽ ﻣﺘﻌﻬﻤﺎ ﻭﺇﻥ ﻟﻢ ﻳﺠﺒﺮ ﺣﺘﻰ ﻣﺎﺗﺖ ﻭﺍﺣﺪﺓ ﺃﻭ ﺣﺮﻣﺖ ﺑﻮﺟﻪ ﺃﻭ ﻓﺎﺗﺘﻪ‬ ‫ﻷﺧﺮﻯ‪ ،‬ﻭﺇﻥ ﻟﻢ‬‫ﻭﻟﻮ ﺑﻄﻼﻕ ﺑﺎﺋﻦ ﺃﻭ ﻓﺪﺍﺀ ﺃﻭ ﺇﻳﻼﺀ ﺃﻭ ﻇﻬﺎﺭ ﻟﻢ ﻳﺠﺒﺮ ﺑﻔﺮﺍﻕ ﺍ ‬ ‫ﺗﻨﻘﺾ ﻋﺪﺓ ﻏﻴﺮ ﺍﻟﻤﻮﺕ ﺃﺧﺬ ﺑﻄﻼﻕ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﺟﻦ ﻗﺒﻞ ﺍﻷﺧﺬ ﺑﻪ ﺃﻭ ﻏﺎﺑﺘﺎ ﺃﻭ‬ ‫ﻓﻘﺪﺗﺎ ﺃﻭ ﺇﺣﺪﺍﻫﻤﺎ ﺃﺧﺬ ﺑﻔﺮﺍﻕ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻼ ﺷﻬﻮﺩ ﺃﻭ ﺑﺘﻌﻠﻴﻖ ﻟﻢ‬ ‫ﻳﺆﺧﺬ ﺑﻄﻼﻗﻬﺎ ﺣﺘﻰ ﻳﺸﻬﺪ ﺃﻭ ﻳﺘﻢ‪ ،‬ﻭﺇﻥ ﻋﻘﺪﻫﺎ ﻋﻠﻰ ﻣﻮﻛﻠﻪ ﺃﺧﺬ ﻣﻮﻛﻠﻪ‪ ،‬ﻭﺍﻟﻄﻔﻞ‬ ‫ﺇﺫﺍ ﺑﻠﻎ ﻭﺍﻟﻤﺠﻨﻮﻥ ﺇﺫﺍ ﺃﻓﺎﻕ ﻭﻣﻮﻟﻰ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺯﻭﺝ ﺃﻭ ﺃﻣﻀﻰ ﺃﻭ ﺃﻣﺮ ﻭﻣﻦ ﺍﻧﺘﻘﻞ‬ ‫ﺇﻟﻴﻪ ﺇﺫﺍ ﺍﻧﺘﻘﻞ‪ ،‬ﻭﺇﻥ ﺍﻧﺘﻘﻞ ﻟﻄﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ ﺃﺧﺬ ﺇﺫﺍ ﺑﻠﻎ ﺃﻭ ﺃﻓﺎﻕ ﻻ ﺃﺑﻮﻩ ﺃﻭ‬ ‫ﺧﻠﻴﻔﺘﻪ‪ ،‬ﺃﻭ ﺇﻟﻰ ﺍﻣﺮﺃﺓ ﺃﺧﺬﺕ ﺃﻥ ﺗﺄﻣﺮ ﻣﻦ ﻳﻄﻠﻖ ﻭﺇﻥ ﻋﺘﻖ ﻗﺒﻞ ﻓﺮﺍﻕ ﺃﺧﺬ ﻫﻮ‪،‬‬ ‫ﻭﺇﻥ ﺟﻦ ﺃﺣﺪ ﺍﻟﺸﺮﻳﻜﻴﻦ ﺃﻭ ﻏﺎﺏ ﺃﻭ ﻓﻘﺪ ﻟﻢ ﻳﺆﺧﺬ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﻳﺆﺧﺬ ﺍﻟﻤﻘﺎﺭﺽ‬ ‫ﻭﺭﺏ ﺍﻟﻤﺎﻝ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺭﺑﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺭﺏ ﺍﻟﻤﺎﻝ ﻣﻄﻠﻘﺎ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺟﻤﻊ ﺑﻴﻦ‬ ‫ﻣﺤﺮﻣﺘﻴﻦ ﻭﻣﺲ ﺣﺮﻣﺘﺎ ﻋﻠﻴﻪ ﻛﺠﺎﻣﻊ ﺑﻴﻦ ﺃﺧﺘﻴﻦ‪.‬‬ ‫ﻓﻤﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ ﺃﻭ ﺧﺎﻟﺘﻬﺎ ﺣﺮﻣﺖ ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻠﺘﺎﻫﻤﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻴﻤﻦ ﺗﺰﻭﺝ ﺃﺧﺘﻴﻦ ﺑﺘﺮﺗﻴﺐ‪ ،‬ﻭﻻ ﺣﺪ ﻗﻴﻞ ﻋﻠﻰ ﻣﻦ ﺟﻤﻊ ﺑﻴﻦ‬ ‫ﻋﻤﺪﺍ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺗﺤﺮﻳﻢ ﺫﻟﻚ ﻟﺸﺒﻬﺔ ﺣﻠﻴﺔ ﻛﻞ ﻣﻨﻬﻤﺎ ﻟﻪ ﻋﻠﻰ ﺣﺪﺓ‪،‬‬ ‫ﻣﺤﺮﻣﺘﻴﻦ ‬ ‫ﻭﻻ ﻋﺪﺓ ﻋﻠﻰ ﻣﺤﺮﻣﺘﻴﻦ ﻣﻴﺖ ﻋﻨﻬﻤﺎ ﺑﻼ ﻣﺲ‪ ،‬ﻭﻳﻜﺮﻩ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺑﻨﺎﺕ ﺍﻷﺧﻮﺍﻝ‬ ‫‪51‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ﻭﺍﻷﻋﻤﺎﻡ ﻭﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻷﺟﻞ ﻗﻄﻊ ﺍﻟﺮﺣﻢ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﺑﻴﻦ ﺍﻣﺮﺃﺓ‬ ‫ﻭﺑﻨﺖ ﺧﺎﻟﻬﺎ ﺃﻭ ﺑﻨﺖ ﺧﺎﻟﺘﻬﺎ ﺃﻭ ﺑﻨﺖ ﻋﻤﺘﻬﺎ ﺃﻭ ﻋﻤﻬﺎ)‪.(١‬‬ ‫ @ ا‪ & 6‬إن ا‪ Q/,Z‬ا@!أة @‪0! @!6‬؟‬ ‫ﻣﻦ ﻛﺎﻥ ﻟﻪ ﺃﺧﺖ ﺃﻭ ﺃﻡ ﺃﻭ ﺍﺑﻨﺔ ﺃﻭ ﻋﻤﺔ ﺃﻭ ﺧﺎﻟﺔ‪ ،‬ﺃﻭ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﺗﻲ‬ ‫ﻻ ﻳﺤﻞ ﻟﻪ‪ ،‬ﻓﺪﺧﻠﺖ ﺑﻴ ﺘﺎ ﺃﻭ ﻗﺮﻳﺔ‪ ،‬ﻭﻟﻢ ﻳﻌﺮﻓﻬﺎ ﻣﻦ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﻔﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ‬ ‫ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻣﻦ ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﻭ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﺣﺘﻰ ﻳﻌﻠﻢ ﺍﻟﺘﻲ‬ ‫ﻻ ﺗﺤﻞ ﻟﻪ ﺑﻌﻴﻨﻬﺎ ﻓﻴﺠﺘﻨﺒﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﺇﻥ ﻭﺍﻓﻘﻬﺎ ﻫﻲ‪ ،‬ﻓﻬﻮ ﻫﺎﻟﻚ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﺍﻓﻖ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﻬﻮ ﺁﺛﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﻭ ﺗﻠﻚ‬ ‫ﺍﻟﻘﺮﻳﺔ‪ ،‬ﺣﺘﻰ ﻳﻌﻠﻢ ﺍﻟﺘﻲ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﺃﻧﻬﺎ ﻏﻴﺮ ﺗﻠﻚ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺗﺤﺮﻡ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫ ‪ 3‬ح زو‪ H‬ا`*‬ ‫ﻣﻦ ﻏﺎﺏ ﻋﻦ ﺯﻭﺟﺘﻪ‪ ،‬ﻓﺘﺰﻭﺟﻬﺎ ﺭﺟﻞ‪ ،‬ﻋﻠﻰ ﺃﻧﻬﺎ ﺯﻭﺟﺔ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺛﻢ ﺻﺢ ﺃﻥ ﺍﻟﺘﺰﻭﻳﺞ ﻭﺍﻟﻮﻁﺀ‪ ،‬ﻛﺎﻥ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﻐﺎﺋﺐ ﻭﺍﻧﻘﻀﺎﺀ ﻋﺪﺓ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻣﻨﻪ‪ ،‬ﻓﺒﻌﺾ ﺭﺧﺺ ﻓﻲ ﻫﺬﺍ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻗﺎﺳﻪ ﻋﻠﻰ ﻣﻦ ﻭﻃﺊ ﺍﻣﺮﺃﺓ ﻋﻠﻰ‬ ‫ﺃﻧﻬﺎ ﻏﻴﺮ ﺯﻭﺟﺘﻪ‪ ،‬ﻓﻮﺍﻓﻖ ﺯﻭﺟﺘﻪ‪.‬‬ ‫ﻭﺑﻌﺾ ﺷﺪﺩ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺃﻓﺴﺪﻫﺎ ﺑﺎﻟﻨﻴﺔ ﺍﻟﻔﺎﺳﺪﺓ)‪.(٣‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺭﺟﻞ‪ ،‬ﻏﺎﺏ ﻋﻦ ﺯﻭﺟﺘﻪ‪ ،‬ﻓﺘﺰﻭﺟﻬﺎ ﺁﺧﺮ‪ ،‬ﻋﻠﻰ ﺃﻧﻬﺎ ﺯﻭﺟﺔ ﺍﻟﻐﺎﺋﺐ‪،‬‬ ‫ﻭﺩﺧﻞ ﺑﻬﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺛﻢ ﺻﺢ ﺃﻥ ﺍﻟﺘﺰﻭﻳﺞ ﻭﺍﻟﻮﻁﺀ‪ ،‬ﻛﺎﻥ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ ﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٣/٦‬ ‪.٣٥‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٣١/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٣٦/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪52‬‬ ‫ﻭﻓﺎﺗﻪ‪ ،‬ﻓﻔﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﻻ ﺗﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺗﺰﻭﻳﺠﻬﺎ ﺛﺎﺑ ﺘﺎ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ‬ ‫ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻬﺎ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﺑﺎﻟﻮﻁﺀ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﻴﺔ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﺇﻥ ﻣﺎﺗﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻭ‬ ‫ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻓﻴﺨﺎﻑ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻬﻼﻙ)‪.(١‬‬ ‫ @‪H I‬ء‪ 3 0‬زو‪ , H‬و‪ &X QH‬ر‪H‬‬ ‫ﺯﻭﺟﺎ‬ ‫‬‫ﺍﻟﻤﺮﺃﺓ ﻳﻨﻌﻰ ﺇﻟﻴﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻓﺘﺘﺰﻭﺝ ﺛﻢ ﻳﻘﺪﻡ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﺰﻭﺟﺖ‬ ‫ﻏﻴﺮﻩ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺻﺢ ﺑﺸﺎﻫﺪﻱ ﻋﺪﻝ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻧﻌﻲ ﺇﻟﻴﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﺻﺪﺍﻗﻬﺎ‬ ‫ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﻴﺮﺍﺛﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﻟﻬﺎ ﺻﺪﺍﻗﻬﺎ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﺢ ﺃﻧﻪ ﻧﻌﻲ‬ ‫ﺇﻟﻴﻬﺎ ﺑﺸﻬﺎﺩﺓ ﻋﺪﻟﻴﻦ‪ ،‬ﻓﻼ ﺻﺎﺩﻕ ﻟﻬﺎ‪ ،‬ﻭﻻ ﻣﻴﺮﺍﺙ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‬ ‫ﻣﻦ ﺍﻵﺧﺮ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺪﻡ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﻢ ﻳﺼﺢ ﺃﻧﻪ ﻧﻌﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻋﻠﻰ ﺍﻷﻭﻝ‬ ‫ﺻﺪﺍﻕ ﻭﻻ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﺻﺢ ﺃﻧﻪ ﻧﻌﻲ ﺇﻟﻴﻬﺎ ﻓﺈﻥ ﺷﺎﺀ ﺍﻟﺰﻭﺝ ﺃﻣﺴﻜﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺷﺎﺀ ﺃﻋﻄﺎﻫﺎ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻃﻠﻘﻬﺎ‪ ،‬ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻵﺧﺮ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺼﺢ ﻣﻮﺕ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻭﻟﻬﺎ ﻓﻲ ﻣﺎﻝ ﺍﻷﻭﻝ ﻧﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺗﻬﺎ‪ ،‬ﺣﺘﻰ ﻳﺼﺢ ﻣﻮﺗﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﺢ‬ ‫ﺃﻧﻪ ﻧﻌﻲ ﺇﻟﻴﻬﺎ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻓﻲ ﻣﺎﻟﻪ ﻧﻔﻘﺔ ﻭﻻ ﻛﺴﻮﺓ)‪.(٢‬‬ ‫ ‪ 3‬ح ا‪ `6‬وا=ء وا‪W6,‬‬ ‫ﻻ ﺑﺄﺱ ﺑﺘﺰﻭﻳﺞ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻤﺴﺘﺤﺎﺿﺔ ﻭﺍﻟﻨﻔﺴﺎﺀ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻭﻁﺀ ﺍﻟﺤﺎﺋﺾ‬ ‫ﻭﺍﻟﻨﻔﺴﺎﺀ‪ ،‬ﺣﺘﻰ ﻳﻄﻬﺮﻥ ﻣﻦ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﻳﺘﻄﻬﺮﻥ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻄﺎﻫﺮ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٦٤/٧‬ ‪ ،٥٦٥‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.١٩٧/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٦٧/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٢٠٢/٨ ،٤٣٢/٧‬‬ ‫‪53‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫  & ‪ 3‬ح ا!ة‬ ‫ﻳﺤﺮﻡ ﻧﻜﺎﺡ ﻣﺮﺗﺪﺓ ﻣﻦ ﺃﻫﻞ ﻛﺘﺎﺏ ﺇﻟﻰ ﺃﻫﻞ ﻛﺘﺎﺏ‪ ،‬ﺃﻭ ﻣﻦ ﻏﻴﺮ ﺃﻫﻞ‬ ‫ﻛﺘﺎﺏ ﺇﻟﻰ ﺃﻫﻞ ﻛﺘﺎﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﺠﻮﺍﺯ‪ ،‬ﻭﻫﻮ ﺃﻭﻟﻰ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻣﺠﻮﺳﻴﺔ‬ ‫ﻭﻛ ﻔ ﺮ ﻣﻦ ﺗﻌﻤﺪﻫﻦ ﻣﻦ ﺯﻭﺝ ﻭﺷﺎﻫﺪ ﻭﻣﺰﻭﺝ ﻭﻋﺎﻗﺪ‪ ،‬ﻭﺛﺒﺖ‬ ‫ﺃﻡ ﻭﺛﻨﻴﺔ‪ ،‬‬ ‫ﺍﻟﻨﺴﺐ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ‪ ،‬ﻭﺇﻥ ﺍﻃﻠﻊ ﻋﻠﻰ ﺧﺼﻠﺔ ﺷﺮﻙ ﻓﻲ ﺯﻭﺟﺘﻪ ﺛﺒﺖ ﺍﻟﻨﺴﺐ‬ ‫ﻭﺣﺮﻣﺖ ﺇﻥ ﺳﺒﻘﺖ ﺍﻟﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﺗﺎﺑﺖ‪ ،‬ﻭﻻ ﻳﺘﻌﻤﺪ ﺗﺰﻭﺝ ﻣﻦ ﺑﻬﺎ‬ ‫ﺧﺼﻠﺔ ﺷﺮﻙ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻥ ﺣﺬﻳﻔﺔ ﺗﺰﻭﺝ ﻣﺠﻮﺳﻴﺔ ﻭﻗﻴﻞ ﻧﺼﺮﺍﻧﻴﺔ‬ ‫ﻓﺘﻤﺠﺴﺖ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﻳﻬﻮﺩﻳﺔ ﻭﻧﺼﺮﺍﻧﻴﺔ ﻭﺻﺎﺑﻴﺔ ﻭﺑﻴﻨﻬﻦ ﻭﺑﻴﻦ‬ ‫ﺍﻟﻤﻮﺣﺪﺓ‪ ،‬ﻭﻻ ﻳﻄﺄ ﻛﺘﺎﺑﻴﺔ ﻓﻲ ﺻﻮﻣﻬﺎ ﺍﻟﻔﺮﺽ؛ ﻷﻥ ﺍﻟﺠﺰﻳﺔ ﻹﺑﻘﺎﺋﻬﻢ ﻋﻠﻰ‬ ‫ﺩﻳﻨﻬﻢ‪ ،‬ﻭﻋﻦ ﺑﻌﺾ ﺃﻥ ﻣﻦ ﺗﺰﻭﺝ ﻣﺠﻮﺳﻴﺔ ﻋﻠﻰ ﺃﻥ ﺗﺼﻠﻲ ﻓﺼﻠﺖ ﺛﻢ‬ ‫ﺟﺎﻣﻌﻬﺎ ﺣﻠﺖ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺘﺰﻭﺝ ﻣﺴﻠﻢ ﻣﺠﻮﺳﻴﺔ ﺃﺟﺒﺮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﻻ‬ ‫ﻣﺴﻠﻤﺔ ﻣﺠﻮﺳ ‪‬ﻴﺎ ﺃﺟﺒﺮ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ﻭﺇﺫﺍ ﺍﺭﺗﺪﺕ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺗﺰﻭﺟﺖ ﻓﻲ ﺃﻫﻞ ﺍﻟﺤﺮﺏ‪ ،‬ﺛﻢ ﺃﺳﻠﻤﺖ ﻓﻬﻤﺎ ﻋﻠﻰ‬ ‫ﻧﻜﺎﺣﻬﻤﺎ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻳﻬﻤﺎ ﺃﺳﻠﻢ ﻗﺒﻞ ﺍﻵﺧﺮ‪ ،‬ﻭﺃﺩﺭﻙ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ‪ ،‬ﻟﻢ ﺗﺰﻭﺝ ﻓﻬﻤﺎ‬ ‫ﻋﻠﻰ ﻧﻜﺎﺣﻬﻤﺎ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﻮ ﺧﻼ ﻟﺬﻟﻚ ﺳﻨﻮﺍﺕ ﻛﺜﻴﺮﺓ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺘﺰﻭﺝ ﺍﻟﺰﻭﺝ‬ ‫ﺃﺭﺑﻌﺎ‪ ،‬ﺃﻭ ﻳﺘﺰﻭﺝ ﺑﺄﺧﺖ ﺍﻣﺮﺃﺗﻪ ﻓﻲ ﺍﻟﺸﺮﻙ‪.‬‬ ‫‬ ‫ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺭﺩﺗﻬﺎ‪ ،‬ﺛﻢ ﺗﺎﺑﻌﺖ ﻭﺭﺟﻌﺖ‪ ،‬ﻓﻼ ﻳﺤﺮﻣﻬﺎ ﺫﻟﻚ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ؛ ﻷﻧﻪ ﻟﻴﺲ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺰﻧﻰ‪ ،‬ﻭﻳﻬﺪﺭ ﻋﻨﻬﺎ ﺫﻟﻚ)‪.(٢‬‬ ‫ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﺻﺪﺍﻕ ﺍﻟﻤﺮﺗﺪﺓ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﺗﻔﺎﻕ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﻦ ﺃﺑﻄﻞ‬ ‫ﻗﻴﺎﺳﺎ‪ .‬ﻓﻘﺎﻝ ﻟﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺗﺪﺓ ﺃﺩﺧﻠﺖ ﺍﻟﺤﺮﻣﺔ‬ ‫ﺻﺪﺍﻗﻬﺎ ﺭﺩ ﺣﻜﻤﻬﺎ ﺇﻟﻰ ﺍﻟﺰﺍﻧﻴﺔ ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٣٥/٦‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٦٩٦/٧‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٥٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪54‬‬ ‫ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻭﻣﻨﻌﺘﻪ ﻣﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺰﺍﻧﻴﺔ ﻣﺪﺧﻠﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺍﻟﺤﺮﻣﺔ ﺑﺰﻧﺎﻫﺎ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﻓﻌﻠﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﻣﺴﺎﻭﻳﺔ ﻟﻠﻤﺮﺗﺪﺓ ﻓﻲ ﺣﻜﻤﻬﺎ ﻓﻲ ﺑﻄﻼﻥ ﺍﻟﺼﺪﺍﻕ)‪.(١‬‬ ‫ ا‪!,‬ي ﻷ@ ا‪a!5‬‬ ‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺴﺮﻯ ﺑﺄﻣﺔ ﻣﺸﺮﻛﺔ ﻭﺇﻥ ﻛﺘﺎﺑﻴﺔ ﺧﻼﻓﺎ ﻟﻌﻤﺮﻭﺱ ‪ 5‬ﻓﻲ‬ ‫ﺇﺟﺎﺯﺗﻪ ﺗﺴﺮﻱ ﺍﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ ﻟﻌﻤﻮﻡ ﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ ﺣﺘﻰ ﺃﺟﺎﺯ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‬ ‫ﺗﺴﺮﻱ ﺍﻷﻣﺔ ﻭﻟﻮ ﻭﺛﻨﻴﺔ ﻟﻨﻜﺎﺡ ﺍﻟﻤﺴﺒﻴﺎﺕ ﻓﻲ ﻏﺰﻭﺓ ﺃﻭﻃﺎﺱ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‬ ‫ﺍﻟﻤﻨﻊ ﻟﻘﻮﻟﻪ‪] ﴾ F E D C B ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪Æ Å ﴿ ،[٢٢١ :‬‬ ‫‪] ﴾ È Ç‬ﺍﻟﻤﻤﺘﺤﻨﺔ‪ ،[١٠ :‬ﻭﺍﺗﻔﻖ ﻗﻮﻣﻨﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﺴﺮﻱ ﺍﻹﻣﺎﺀ ﺍﻟﻜﺘﺎﺑﻴﺎﺕ‬ ‫ﻟﻌﻤﻮﻡ ﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺗﺰﻭﺟﻬﻦ‪ ،‬ﻭﺍﻟﺤﻖ ﺍﻟﻤﻨﻊ؛ ﻟﻘﻮﻟﻪ‪B ﴿ :‬‬ ‫‪] ﴾ F E D C‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢١ :‬ﻭﺇﻧﻤﺎ ﺍﺳﺘﺜﻨﻰ ﻣﻨﻪ ﺍﻟﻤﺤﺼﻨﺎﺕ‬ ‫ﺍﻟﻜﺘﺎﺑﻴﺎﺕ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻟﻘﻮﻟﻪ‪X W V U T S R ﴿ :‬‬ ‫‪c ba ` _ ^ ] \ [ Z Y‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻣﻦ ﻟﻢ‬ ‫‪] ﴾ i h g fe d‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢٥ :‬ﻭﻫﺬﺍ ‬ ‫ﻳﻘﺪﺭ ﻣﻨﻜﻢ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺗﺰﻭﺝ ﺍﻟﺤﺮﺓ ﻓﻠﻴﺘﺰﻭﺝ ﺃﻣﺔ ﻣﻤﺎ ﻣﻠﻜﺖ‬ ‫ﺃﻳﻤﺎﻧﻜﻢ‪ ،‬ﻭﺍﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ ﻫﻲ ﺍﻟﺤﺮﺓ ﺍﻟﻜﺘﺎﺑﻴﺔ ﺇﺫﺍ ﺳﺒﻴﺖ ﺑﺈﻣﺎﻡ ﻋﺪﻝ ﺃﻭ ﻧﺎﺋﺒﻪ‬ ‫ﻓﺈﻧﻬﺎ ﺗﺼﻴﺮ ﺃﻣﺔ؛ ﻓﻠﻤﻦ ﻛﺎﻧﺖ ﻓﻲ ﺳﻬﻤﻪ ﺃﻭ ﺍﺷﺘﺮﺍﻫﺎ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ ﺃﻥ‬ ‫ﻳﺘﺴﺮﺍﻫﺎ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﻣﻠﻜﻬﺎ ﺑﻮﺟﻪ‪ ،‬ﻭﺃﻣﺎ ﻛﺘﺎﺑﻴﺔ ﺃﻣﺔ ﻟﻜﺘﺎﺑﻲ ﻓﻼ ﻳﺘﺰﻭﺟﻬﺎ ﺃﺣﺪ‬ ‫ﻭﻻ ﻳﺘﺴﺮﺍﻫﺎ‪ ،‬ﻭﻳﺠﻴﺰ ﻋﻤﺮﻭﺱ ﺗﺴﺮﻳﻬﺎ ﺇﺫﺍ ﻣﻠﻜﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺗﺤﺮﻳﻢ ﺗﺴﺮﻱ‬ ‫ﻣﺎ ﺫﻛﺮ ﻳﺤﺮﻡ ﻣﻦ ﻣﺴﺖ ﻣﻨﻬﻦ ﻭﻻ ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺜﺒﺖ ﻭﻳﻌﻄﻲ ﻟﺮﺑﻬﺎ‬ ‫ﻗﻴﻤﺔ ﺍﻟﻮﻟﺪ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٤٩/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٥/٦‬ ‪ ،٣٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٣٢/٧‬‬ ‫‪55‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫  & ا واج  ‪,‬‬ ‫ﻳﺤﻞ ﻟﻠﺤﺮ ﻭﺍﻟﻌﺒﺪ ﻭﺍﻟﺒﺎﻟﻎ ﻭﺍﻟﻄﻔﻞ ﻧﻜﺎﺡ ﺣﺮﺓ ﻛﺘﺎﺑﻴﺔ ﺑﺎﻟﻐﺔ ﺃﻭ ﻃﻔﻠﺔ‬ ‫ﻣﻌﺎﻫﺪﺓ ﻟﻺﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ ﻋﻠﻰ ﺇﺟﺮﺍﺀ ﺍﻟﺤﻜﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﻥ ﻟﻢ ﺗﺮﺗﺪ ﻣﻦ ﺍﻹﺳﻼﻡ‬ ‫ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﻤﻌﺎﻫﺪﺓ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻋﺎﻫﺪﺕ ﻭﺃﺫﻋﻨﺖ ﺩﻭﻥ ﺃﻫﻠﻬﺎ‬ ‫ﻭﺧﺎﻟﻔﺖ ﺃﻫﻠﻬﺎ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﻓﻴﻪ ﺭﺧﺼﺔ ﻷﻥ ﻟﻬﺎ ﺣﻜﻢ ﻧﻔﺴﻬﺎ ﻟﺒﻠﻮﻏﻬﺎ ﻭﺻﺤﺔ‬ ‫ﻋﻘﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﺣﺎﺭﺑﺖ ﺃﻭ ﺧﺮﺟﺖ ﻣﻦ ﺩﻳﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻧﻔﺴﺦ‪ ،‬ﻭﺇﻥ ﺭﺟﻌﺖ‬ ‫ﺃﺭﺑﻌﺎ ﺃﻭ‬ ‫ﺇﻟﻰ ﺍﻟﻌﻬﺪ ﻭﺗﻜﺘﺒﺖ ﺃﻗﺎﻡ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﺍﻷﻭﻝ ﺇﻥ ﻟﻢ ﻳﺘﺰﻭﺝ ﺃﻭ ﻳﺘﺰﻭﺝ ‬ ‫ﻣﺤﺮﻣﺘﻬﺎ‪ ،‬ﻭﺇﻻ ﺟﺪﺩﺍ ﻭﺃﺑﻄﻠﺖ ﺻﺪﺍﻗﻬﺎ ﺑﺬﻟﻚ‪ ،‬ﻭﻳﺴﺒﻰ ﻣﺎ ﻟﻢ ﺗﺆﺩ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺠﺰﻳﺔ ﻗﺒﻞ ﺫﻟﻚ ﻣﺎ ﻟﻢ ﺗﺮﺟﻊ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﻐﻨﻴﻤﺔ ﺣﻤﻠﻬﺎ ﻣﻦ ﺍﻟﻤﻮﺣﺪ‪،‬‬ ‫ﻭﺇﻥ ﻭﻗﻌﺖ ﻓﻲ ﺳﻬﻢ ﺯﻭﺟﻬﺎ ﻓﺄﻣﺘﻪ؛ ﻳﺘﺴﺮﺍﻫﺎ ﻻ ﻳﺘﺰﻭﺟﻬﺎ ﻭﻻ ﻳﻘﻴﻢ ﻋﻠﻰ‬ ‫ﺍﻷﻭﻝ)‪.(١‬‬ ‫ﻭﻻ ﻳﺘﺰﻭﺝ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺬﻣﻴﺔ‪ ،‬ﺣﺘﻰ ﻳﺸﺘﺮﻁ ﻋﻠﻴﻬﺎ ﺧﻤﺲ ﺧﺼﺎﻝ‪ :‬ﻻ ﺗﺸﺮﺏ‬ ‫ﺍﻟﺨﻤﺮ‪ ،‬ﻭﻻ ﺗﺄﻛﻞ ﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ‪ ،‬ﻭﻻ ﺗﻌﻠﻖ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺃﻥ ﺗﻐﺘﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‬ ‫ﻭﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﺃﻥ ﺗﺤﻠﻖ ﺍﻟﻌﻨﺔ‪.‬‬ ‫ﻭﺇﻥ ﻛﺮﻫﺖ ﺃﻥ ﺗﻀﻤﻦ ﻟﻪ ﺑﻬﺬﻩ ﺍﻟﺨﺼﺎﻝ‪ ،‬ﻓﻼ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻭﺑﻌﺾ ﺭﺧﺺ‬ ‫ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﻗﻮﻣﺎ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻟﻢ ﻳﺸﺘﺮﻁ‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﻧﺼﺮﺍﻧﻴﺔ‪ ،‬ﻭﺃﺷﻬﺪ ﻋﻠﻰ ﻧﻜﺎﺣﻪ ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻣﺎ ﻳﺸﺘﺮﻁ ﻋﻠﻰ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ ،‬ﻓﺎﻟﻨﻜﺎﺡ ﺟﺎﺋﺰ‪ ،‬ﻭﻳﺨﺒﺮﻫﺎ ﺑﺎﻟﺸﺮﻁ‪ ،‬ﻓﺈﻥ ﺃﻗﺮﺕ‬ ‫ﺑﻪ ﺃﻣﺴﻜﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﺑﺖ ﻓﺎﺭﻗﻬﺎ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٦/٦‬ ‪ ،٣٧‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١٨٥/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٦٨٧/٧‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٣٩٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪56‬‬ ‫ ا واج ‪!G‬ا‪ I@ 3‬أ‪ .0‬ا‪!6‬ب‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺃﺳﻴﺮ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻧﺼﺮﺍﻧﻴﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺮﺏ‪ ،‬ﻭﺃﻗﺎﻡ ﻣﻌﻬﺎ ﻓﻲ ﺩﺍﺭ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﺇﻥ ﺃﺳﻠﻤﺖ؛ ﻷﻧﻪ‬‫‬ ‫ﺳﺒﻴﻼ ﻓﻬﺮﺏ‪ ،‬ﻓﺈﻧﻬﺎ ﻻ ﺗﺤﻞ ﻟﻪ ‬ ‫ﺍﻟﺤﺮﺏ‪ ،‬ﺛﻢ ﻭﺟﺪ‬ ‫ﺗﺰﻭﺟﻬﺎ ﻭﻫﻲ ﺣﺮﺑﻴﺔ‪.‬‬ ‫ﻭﺇﻥ ﺃﺑﺖ ﺃﻥ ﺗﺴﻠﻢ‪ ،‬ﻭﺃﺭﺍﺩﺕ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺑﻼﺩﻫﺎ‪ ،‬ﻓﻠﻴﺲ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺃﻥ‬ ‫ﻳﻤﻨﻌﻮﻫﺎ‪ ،‬ﻣﻦ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺯﻭﺟﻬﺎ ﻗﺪ ﺃﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺑﻄﻨﻬﺎ ﻭﻟﺪ‪ ،‬ﻓﺄﺣﻜﺎﻣﻪ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﺈﻥ ﺑﻠﻎ ﻭﻛﻔﺮ ﻗﺘﻞ)‪.(١‬‬ ‫  و; إ@ء أ‪ .0‬ا ‪,‬ب‬ ‫ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺗﺰﻭﺝ ﺃﻣﺔ ﻳﻬﻮﺩﻱ‪ ،‬ﺑﻐﻴﺮ ﺇﺫﻥ ﺳﻴﺪﻩ‪ ،‬ﻭﻭﻟﺪﺕ ﺃﻭﻻ ﺩﺍ‪ ،‬ﺧﻴﺮ ﺳﻴﺪ‬ ‫ﺍﻷﻣﺔ‪ ،‬ﻋﻠﻰ ﺑﻴﻊ ﺃﻭﻻﺩ ﺃﻣﺘﻪ‪ ،‬ﻓﻴﻤﻦ ﻳﺮﻳﺪ‪.‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻌﺒﺪ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﻻ ﻟﻠﺤﺮ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﺃﻥ ﻳﺘﺰﻭﺝ ﺇﻣﺎﺀ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪،‬‬ ‫ﻭﻳﺠﻮﺯ ﻟﻠﺤﺮ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﺃﻭ ﺍﻟﻌﺒﺪ ﺍﻟﻤﺴﻠﻢ‪ :‬ﺃﻥ ﻳﺘﺰﻭﺝ ﻣﻦ ﺍﻟﺤﺮﺍﺋﺮ ﻣﻦ ﻧﺴﺎﺀ ﺃﻫﻞ‬ ‫ﺍﻟﻜﺘﺎﺏ)‪.(٢‬‬ ‫  وج ا ‪M2 @ ,‬‬ ‫ﺇﺫﺍ ﺗﺰﻭﺝ ﻳﻬﻮﺩﻱ ﺃﻭ ﻧﺼﺮﺍﻧﻲ ﻣﺠﻮﺳﻴﺔ‪ ،‬ﻓﻜﺮﻩ ﺫﻟﻚ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﻣﻠﺘﻪ‪،‬‬ ‫ﻭﺭﻓﻊ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﻨﻌﻮﻩ ﻣﻦ ﺗﺰﻭﻳﺠﻬﺎ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ؛ ﻷﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺰﻭﺝ ﻣﺠﻮﺳﻲ ﺑﺎﻣﺮﺃﺓ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ؛ ﻷﻧﻪ ﻟﻮ ﺍﺣﺘﺞ ﻭﻟﻴﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺗﺰﻭﺝ ﺑﻬﺎ ﺍﻟﻤﺠﻮﺳﻲ‪ ،‬ﻓﺠﺎﺀﺕ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٨٨/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٨٨/٧‬‬ ‫‪57‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ﺑﻮﻟﺪ ﻣﻨﻪ‪ ،‬ﻟﻢ ﺗﺤﻞ ﺫﺑﻴﺤﺘﻪ‪ ،‬ﻭﻻ ﻣﻨﺎﻛﺤﺘﻪ‪ ،‬ﻭﻧﺤﻦ ﻳﺤﻞ ﺫﻟﻚ ﻣﻨﺎ ﻟﻠﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﻭﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ﻟﻜﺎﻧﺖ ﺣﺠﺔ ﻟﻪ)‪.(١‬‬ ‫ ‪ Q?6‬زو‪ H‬ا& ‪ .0c‬ا‪!6‬ب‬ ‫ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻟﻤﻌﺎﻫﺪﻳﻦ‪ ،‬ﺛﻢ ﻟﺤﻘﺖ ﺑﺄﻫﻞ ﺍﻟﺤﺮﺏ‪،‬‬ ‫ﻭﻛﺎﻧﺖ ﻣﻨﻬﻢ ﻓﻨﻜﺎﺣﻬﻤﺎ ﻳﻨﻔﺴﺦ‪.‬‬ ‫ﻭﺇﻥ ﺭﺟﻌﺖ‪ ،‬ﻣﻦ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﺃﺭﺍﺩﻫﺎ ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺻﺤﻴﺤﺎ‪ ،‬ﺛﻢ ﺗﺤﻮﻝ ﺇﻟﻰ ﻣﺎ ﻳﻔﺴﺪﻩ‪ ،‬ﻣﻦ ﻭﺟﻪ ﺍﻟﻤﻠﻞ‪ ،‬ﺃﻭ‬ ‫‬‫ﺗﺰﻭﻳﺠﻬﺎ ﻓﻲ ﺍﻷﺻﻞ‬ ‫ﺃﺣﺪﺍ ﻣﻦ‬ ‫ﺃﺭﺑﻌﺎ‪ ،‬ﻭﻻ ‬ ‫ﺍﻟﻤﺬﺍﻫﺐ‪ ،‬ﻓﻠﻢ ﺗﺘﺰﻭﺝ ﻫﻲ‪ ،‬ﻓﻲ ﺣﺎﻝ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺘﺰﻭﺝ ﻫﻮ ‬ ‫ﻧﺴﺎﺋﻬﺎ‪ ،‬ﺫﻭﺍﺕ ﺍﻟﻤﺤﺎﺭﻡ ﻟﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﺭﺟﻌﺖ ﺇﻟﻰ ﻣﺎ ﻳﺤﻞ ﻟﻬﺎ‪ ،‬ﻭﺗﺤﻞ ﻟﻪ‪ ،‬ﻓﺈﻧﻬﺎ‬ ‫ﺗﺤﻞ ﻟﻪ‪ ،‬ﻭﺗﻜﻮﻥ ﻣﻌﻪ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﺍﻷﻭﻝ‪.‬‬ ‫ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﺄﺣﺪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻟﻠﻮﺍﺗﻲ ﻳﺤﺮﻣﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻗﻄﻊ ﻋﺼﻤﺘﻬﺎ ﻣﻨﻪ)‪.(٢‬‬ ‫ ‪ 3 2?8‬ح ا‪6‬رم‬ ‫ﻳﻘﺘﻞ ﻣﻦ ﺗﻌﻤﺪ ﻧﻜﺎﺡ ﻣﻦ ﺗﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﺑﺎﻟﺴﻴﻒ ‪‬‬ ‫ﺣﺪﺍ؛ ﺃﻱ‪ :‬ﻗﺘﻞ ‪‬‬ ‫ﺣﺪ‪ ،‬ﻻ ﻗﺘﻞ‬ ‫ﺃﻳﻀﺎ ﺑﻴﻦ ﻛﻮﻧﻪ ﻣﺤﺼ ﻨﺎ ﺃﻭ‬ ‫ﺯﺟﺮ ﻭﻛﻔﺮ‪ ،‬ﻓﻼ ﺗﺪﻓﻊ ﻋﻨﻪ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻘﺘﻞ‪ .‬ﻭﻻ ﻳﻔﺮﻕ ‬ ‫ﻏﻴﺮ ﻣﺤﺼﻦ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺭﺟﻢ ﺍﻟﺰﺍﻧﻲ ﺃﻭ ﺟﻠﺪﻩ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻤﺴﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﺗﺴﺮﻳﻬﺎ ﻭﺇﻥ ﺑﺮﺿﺎﻉ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ ﺑﺎﻟﺘﺤﺮﻳﻢ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻳﻌﻠﻢ‬ ‫ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫ﻭﻳﻨﻜﻞ؛ ﺃﻱ‪ :‬ﻳﻮﺟﻊ ﺑﺤﺒﺲ ﺃﻭ ﺿﺮﺏ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺭﺃﻯ ﺍﻹﻣﺎﻡ ﺃﻭ‬ ‫ﻧﺎﺋﺒﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻀﺮﺏ ﻣﺎ ﺩﻭﻥ ﺧﻤﺴﻴﻦ ﻓﻲ ﻛﺘﻤﺎﻥ ﺣﺘﻰ ﻳﻌﺘﺰﻝ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﺘﺰﻝ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٨٨/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٩٥/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪58‬‬ ‫ﺿﺮﺏ ﺧﻤﺴﻴﻦ ﺃﺧﺮﻯ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺇﻥ ﻣﺲ ﻭﺇﻥ ﺑﺪﻭﻧﻬﻤﺎ؛ ﺃﻱ‪ :‬ﻓﻴﻤﺎ ﺩﻭﻥ‬ ‫ﻓﺮﺟﻬﻤﺎ‪ ،‬ﻭﻳﺠﻮﺯ ﻗﺘﻠﻪ ﻓﻲ ﺍﻟﻜﺘﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻳﺠﻴﺪ ﻣﻦ ﺣﻜﻢ ﺍﻟﻈﻬﻮﺭ‬ ‫ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﺗﻘﺘﻞ ﺍﻟﺤﺮﺓ ﻓﻲ ﺍﻟﻈﻬﻮﺭ ﻭﺗﻨﻜﻞ ﻓﻲ ﺍﻟﻜﺘﻤﺎﻥ ﻓﻲ ﺫﻟﻚ ﺇﻥ‬ ‫ﺗﻌﻤﺪﺕ‪ ،‬ﻭﺣﺘﻰ ﻟﻠﺘﻌﻠﻴﻞ ﺃﻭ ﻟﻠﻐﺎﻳﺔ ﻓﻠﻮ ﺍﻋﺘﺰﻝ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﻨﻜﺎﻝ ﺃﻭ ﻗﺒﻞ‬ ‫ﺗﻤﺎﻣﻪ ﻟﻜﻒ ﻋﻨﻪ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﻛﺄﺑﻲ ﺯﻛﺮﻳﺎﺀﺭﺣﻤﻬﻤﺎ ﺍﷲﻣﺄﺧﻮﺫ ﻣﻦ‬ ‫ﻗﻮﻝ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻓﻲ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺣﻴﻦ ﻗﺘﻞ ﺍﻟﺬﻱ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻪ ﺇﻧﻪ‬ ‫ﺃﺣﺴﻦ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﻦ ﺗﺰﻭﺝ ﻣﻦ ﻻ ﺗﺤﻞ ﻟﻪ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻤﺤﺎﺭﻡ ﺃﻭ ﻣﻦ‬ ‫ﺍﻟﻤﺸﺮﻛﺎﺕ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺃﻧﻪ ﺇﻥ ﺍﺳﺘﺤﻞ ﺃﺷﺮﻙ ﻓﻴﻘﺘﻞ ﻟﺸﺮﻛﻪ‪ ،‬ﺛﻢ‬ ‫ﺇﻥ ﺩﺧﻞ ﻓﻘﺪ ﺗﺄﻫﻞ ﻟﻠﻘﺘﻞ ﺑﺎﻟﺸﺮﻙ ﻭﺍﻟﺰﻧﺎ؛ ﻟﻜﻦ ﻳﻘﺘﻞ ﻗﺘﻞ ﺍﻟﻤﺮﺗﺪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴﺘﺤﻞ‬ ‫ﻋﺰﺭ ﺇﻥ ﻟﻢ ﻳﺪﺧﻞ ﻭﺇﻥ ﺩﺧﻞ ﺭﺟﻢ‪ ،‬ﺃﻭ ﺟﻠﺪ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺍﻩ ﻓﺎﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻨﻜﻞ‬ ‫ﻋﻘﻮﺑﺔ ﻭﻟﻮ ﺍﻋﺘﺰﻝ‪ ،‬ﻭﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﻤﺲ ﻟﻢ ﻳﻨﻜﻞ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ ﻳﻨﻜﻞ‪.‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﻳﻨﻜﻞ ﻣﺘﺰﻭﺝ ﺫﺍﺕ ﺯﻭﺝ‪ ،‬ﺃﻭ ﻓﻲ ﻋﺪﺓ‪ ،‬ﺃﻭ ﺯﻭﺟﺔ ﺍﺑﻨﻪ ﻭﺇﻥ‬ ‫ﺳﻔﻞ‪ ،‬ﺃﻭ ﺃﺑﻴﻪ ﻭﺇﻥ ﻋﻼ‪ ،‬ﺃﻭ ﻣﺤﺮﻣﺘﻪ ﻭﺇﻥ ﺑﺮﺿﺎﻉ ﺃﻭ ﺻﻬﺮ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ‪ ،‬ﺃﻭ‬ ‫ﺍﻣﺮﺃﺓ ﻭﺃﺧﺘﻬﺎ‪ ،‬ﺃﻭ ﻣﺠﻮﺳﻴﺔ ﺃﻭ ﻭﺛﻨﻴﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺮﺃﺓ ﻭﻣﺰﻭﺟﻬﺎ ﻭﺷﺎﻫﺪﻫﺎ ﻣﻊ ﺗﻌﻤﺪ‬ ‫ﻋﻤﺪﺍ ﻭﻳﺤﺪﺍﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺜﺒﺖ ﻭﻻ‬ ‫ﻭﻋﻠﻢ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﻧﺴﺐ ﻣﺘﺰﻭﺝ ﻓﻲ ﺍﻟﻌﺪﺓ ‬ ‫ﻳﺤﺪﺍﻥ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻌﺒﺪ ﻧﻜﺎﺡ ﺍﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ‪.‬‬ ‫ﻗﻴﻞ‪ :‬ﻣﻦ ﺗﻌﻤﺪ ﻭﻁﺀ ﻣﺤﺮﻣﺘﻪ ﻗﺘﻞ ﻭﺭﺟﻤﺖ ﺇﻥ ﻃﺎﻭﻋﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﺘﻞ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺟﺎﺑﺮ‪ :‬ﻳﺮﺟﻢ ﻭﺇﻥ ﻟﻢ ﻳﺤﺼﻦ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ ﺣﺘﻰ ﻳﻄﻠﻖ؛ ﻷﻥ ﺍﻟﻄﻼﻕ ﻓﺮﻉ ﺻﺤﺔ‬ ‫ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﻤﺤﺮﻣﺔ ﻭﺗﺴﺮﻳﻬﺎ ﻏﻴﺮ ﺛﺎﺑﺘﻴﻦ‪ ،‬ﻭﻻ ﻳﻌﺬﺭ ﺑﺠﻬﻞ ﺍﻟﺘﺤﺮﻳﻢ ﺇﻥ‬ ‫ﻋﻠﻤﻬﺎ ﻣﺤﺮﻣﺘﻪ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﻧﺴﺒﻪ ﻣﻨﻬﺎ ﺇﻥ ﻋﻠﻤﻬﺎ ﻣﻄﻠﻘﺎ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺃ ‪‬ﻣﺎ ﺃﻭ ﻏﻴﺮﻫﺎ‬ ‫ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻤﺤﺎﺭﻡ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺜﺒﺖ ﻓﻲ ﻣﺴﺄﻟﺔ ﺗﺰﻭﺝ ﺍﻷﻡ ﻓﻘﻂ ﻭﻳﺜﺒﺖ ﻓﻲ ﻏﻴﺮﻫﺎ ﻋﻠﻤﻬﺎ ﺃﻡ ﻻ‪،‬‬ ‫ﻭﺇﺫﺍ ﺟﻬﻞ ﺃﻧﻬﺎ ﻣﺤﺮﻣﺘﻪ ﻓﻼ ﺣﺪ ﻋﻠﻴﻪ ﺳﻮﺍﺀ ﻋﻠﻢ ﺗﺤﺮﻳﻢ ﺫﻭﺍﺕ ﺍﻟﻤﺤﺎﺭﻡ ﺃﻡ ﻻ‪،‬‬ ‫‪59‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻞ ﻛﻔﺮ ﺑﻌﻘﺪ؟‬ ‫ﻭﺛﺒﺖ ﻧﺴﺒﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﺮﻑ ﺃﻧﻬﺎ ﺃﻣﻪ ﻟﻢ ﻳﺜﺒﺖ ﻧﺴﺒﻪ ﻣﻨﻬﺎ ‬ ‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺃﻭ ﺑﻤﺲ؟ ﻓﻠﻮ ﻋﻘﺪ ﻭﻟﻢ ﻳﻤﺲ ﻟﻢ ﻳﺤﻜﻢ ﺑﻜﻔﺮﻩ ﻭﻋﺼﻰ ﻗﻮﻻﻥ‬ ‫ﺃﻳﻀﺎ ﺑﻤﻌﻴﺒﻴﻪ ﺍﻟﻠﺬﻳﻦ ﻫﻤﺎ ﺍﻟﻮﻟﻲ ﺃﻭ ﻧﺎﺋﺒﻪ ﻣﻊ ﺍﻟﻌﺎﻗﺪ‪،‬‬ ‫ﻭﻛﻔﺮ ﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﻤﺰﻭﺝ ‬ ‫ﺃﻳﻀﺎ ﺇﻥ ﻋﻠﻤﺖ ﺃﻧﻬﺎ ﻣﺤﺮﻣﺘﻪ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺃﻳﻀﺎ ﻧﺎﺋﺐ ﺍﻟﺰﻭﺝ ﻭﻛﻔﺮﺕ ﺍﻟﺰﻭﺟﺔ ‬ ‫ﻭﻛﻔﺮ ‬ ‫ﺗﻨﻜﻞ ﻭﺇﻥ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺭﺟﻤﺖ‪ ،‬ﺇﺫ ﻻ ﻋﺬﺭ ﻓﻲ ﺟﻬﻞ ﺍﻟﺘﺤﺮﻳﻢ ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻧﻪ‬ ‫ﻣﺤﺮﻣﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺪﺭﺃ ﻋﻨﻬﺎ ﻷﺟﻞ ﺷﺒﻬﺔ ﺍﻟﺘﺰﻭﺝ ﺇﻥ ﻋﻠﻤﻮﺍ ﺃﻧﻬﺎ ﻣﺤﺮﻣﺘﻪ ﻭﻟﻮ‬ ‫ﺟﻬﻠﻮﺍ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺼﻮﺍ ﻭﺃﺷﺮﻙ ﻣﻦ ﺍﺳﺘﺤﻞ ﺫﻟﻚ)‪.(١‬‬ ‫  و; ا ‪ M2‬ذات ر& @'‬ ‫ﻟﻮ ﺗﺰﻭﺝ ﺍﻟﻤﺠﻮﺳﻲ ﺑﺄﻣﻪ ﺃﻭ ﺍﺑﻨﺘﻪ‪ ،‬ﺃﻭ ﺃﺧﺘﻪ‪ ،‬ﺃﻭ ﺫﺍﺕ ﻣﺤﺮﻡ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻬﻤﺎ‬ ‫ﻳﺘﺮﻛﺎﻥ ﻋﻠﻰ ﺣﺎﻟﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻄﻠﺐ ﻫﻲ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﻓﺈﻧﻪ ﻳﺤﻜﻢ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺑﻜﺘﺎﺏ ﺍﷲ ‪ ، 8‬ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻭﺇﻧﻤﺎ ﻗﺒﻠﺖ ﻣﻨﻬﻢ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻧﻬﻢ‬ ‫ﻳﺴﺘﺤﻠﻮﻥ ﺍﻷﻣﻬﺎﺕ ﻭﺍﻟﺒﻨﺎﺕ)‪.(٢‬‬ ‫ ‪3 e: N8 ? I@ 2?8‬ء‬ ‫ﻳﺠﺒﺮ ﻣﻦ ﻋﻘﺪ ﻋﻠﻰ ﺧﻤﺲ ﻧﺴﻮﺓ ﻋﻠﻰ ﻋﺰﻟﻬﻦ‪ ،‬ﻭﻳﺤﺒﺲ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﻭﺍﺣﺪﺓ ﻭﻋﻘﺪ ﻋﻠﻰ ﺃﺭﺑﻊ ﺑﻌﻘﺪﺓ‪ ،‬ﺃﻭ ﺍﺛﻨﺘﺎﻥ ﻭﻋﻘﺪ ﻋﻠﻰ ﺛﻼﺙ‪ ،‬ﺃﻭ‬ ‫ﺛﻼﺙ ﻭﻋﻘﺪ ﻋﻠﻰ ﺍﺛﻨﺘﻴﻦ ﺃﺟﺒﺮ ﻋﻠﻰ ﻋﺰﻝ ﻣﺎ ﺯﺍﺩ ﻭﻧﺎﻓﻖ ﻫﻮ ﻭﻣﻦ ﻋﻠﻢ ﺑﺄﻧﻬﻦ‬ ‫ﺧﻤﺲ ﻣﻨﻬﻦ‪ ،‬ﻭﻣﻦ ﺍﻟﻮﻟﻲ ﻭﺍﻟﻌﺎﻗﺪ ﻭﺍﻟﺸﺎﻫﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺤﻞ ﺑﺎﻟﺘﺄﻭﻳﻞ ﻧﺎﻓﻖ‬ ‫ﺃﺑﺪﺍ ﺗﺤﺮﻳﻤﻬﻦ ﺇﻥ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺷﺮﻙ ﻫﻨﺎ ﻭﻣﻦ ﺍﺳﺘﺤﻞ ﺃﺷﺮﻙ‪ ،‬ﻭﺗﺄﺑﺪ ﺃﻱ‪ :‬ﺩﺍﻡ ‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٧/٦‬ ‪.٣٨‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٨٩/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪60‬‬ ‫ﻣﺴﻬﻦ ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ ﻟﺤﻠﻴﺔ ﺃﺭﺑﻊ ﻣﻨﻬﻦ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻳﺠﺪﺩ ﻟﻤﻦ ﻟﻢ‬ ‫ﻳﻤﺲ ﺇﻥ ﺷﺎﺀ‪ ،‬ﻭﻟﻬﻦ ﺍﻟﺼﺪﺍﻕ ﺇﻥ ﻟﻢ ﻳﻌﻠﻤﻦ ﺑﺄﻧﻬﻦ ﺧﻤﺲ ﻭﻗﺪ ﻣﺴﻬﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻤﺲ ﻓﻼ ﺻﺪﺍﻕ ﻭﻻ ﻧﺼﻒ ﺻﺪﺍﻕ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺖ ﺑﻌﺾ ﺩﻭﻥ ﺑﻌﺾ ﻓﻤﺴﻬﻦ؛‬ ‫ﻓﻠﻤﻦ ﻟﻢ ﺗﻌﻠﻢ ﺻﺪﺍﻕ ﺩﻭﻥ ﻣﻦ ﻋﻠﻤﺖ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻤﻦ ﻓﻼ ﺻﺪﺍﻕ ﻭﻟﻮ ﺟﻬﻠﻦ‬ ‫ﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺲ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻋﻘﺪ ﻋﻠﻰ ﻣﺎ ﻳﺘﻢ ﺑﻪ ﺍﻟﺨﻤﺲ ﺣﺮﻣﺖ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻨﺪﻩ‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺴﻬﻦ ﺃﻭ ﺑﻌﻀﻬﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻠﻤﺖ ﺍﻟﺴﺎﺑﻘﺔ ﺑﺎﻟﻤﺴﻴﺲ ﻭﻋﻠﻴﻪ‬ ‫ﺍﻟﻌﻤﻞ ﻣﺜﻞ ﺃﻥ ﺗﻜﻮﻥ ﻋﻨﺪﻩ ﻭﺍﺣﺪﺓ ﻭﻳﻌﻘﺪ ﻋﻠﻰ ﺃﺭﺑﻊ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﺃﺭﺑﻊ ﻭﻳﻌﻘﺪ ﻋﻠﻰ‬ ‫ﺧﺎﻣﺴﺔ‪ ،‬ﻭﺇﻥ ﻓﻲ ﻋﻘﺪﺍﺕ ﺃﺟﺒﺮ ﺑﻔﺮﺍﻕ ﺍﻟﺨﺎﻣﺴﺔ ﻭﻻ ﻳﺤﻞ ﻟﻤﻦ ﻟﻪ ﺃﺭﺑﻊ ﺃﻥ ﻳﺘﺰﻭﺝ‬ ‫ﺧﺎﻣﺴﺔ ﺣﺘﻰ ﺗﻄﻠﻖ ﺇﺣﺪﺍﻫﻦ ﻭﺗﺘﻢ ﺍﻟﻌﺪﺓ‪ ،‬ﺃﻭ ﺗﻄﻠﻖ ﻃﻼﻗﺎ ﻻ ﺗﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ‪،‬‬ ‫ﻭﻟﻮ ﻟﻢ ﺗﺘﻢ ﺍﻟﻌﺪﺓ ﺃﻭ ﺗﻤﻮﺕ ﻭﻟﻮ ﻟﻢ ﺗﺘﻢ ﺍﻟﻌﺪﺓ ﺑﻌﺪ ﺍﻟﻤﻮﺕ ﺃﻭ ﺗﺤﺮﻡ ﻭﺗﺘﻢ ﺍﻟﻌﺪﺓ‪،‬‬ ‫ﻭﻣﻦ ﻟﻪ ﺍﻣﺮﺃﺓ ﻓﻼ ﻳﺘﺰﻭﺝ ﻣﺤﺮﻣﺘﻬﺎ ﺣﺘﻰ ﻳﻄﻠﻘﻬﺎ ﻭﺗﺘﻢ ﺍﻟﻌﺪﺓ)‪.(١‬‬ ‫  & @‪ , I‬وج أ‪ I@ !fa‬أ@‬ ‫ﻳﺠﺒﺮ ﻣﺘﺰﻭﺝ ﺃﻣﺘﻴﻦ ﺃﻭ ﺣﺮﺓ ﻭﺃﻣﺔ ﺑﻌﻘﺪﺓ ﻋﻠﻰ ﻃﻼﻗﻬﻤﺎ ﺑﻀﺮﺏ؛ ﻣﺲ ﺃﻭ ﻟﻢ‬ ‫ﻳﻤﺲ‪ ،‬ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ ﻭﻟﻢ ﻳﻘﻞ ﻋﻠﻰ ﻋﺰﻟﻬﻤﺎ؛ ﻷﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺟﺎﺯ ﻟﻠﺤﺮ ﺃﻣﺘﻴﻦ‬ ‫ﺇﺫﺍ ﻟﻢ ﺗﻜﻔﻪ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺬﺍ ﺛﻼﺙ ﺃﻭ ﺃﺭﺑﻊ ﻭﺃﻣﺔ ﻭﺣﺮﺓ ﺇﺫﺍ ﻟﻢ ﺗﻜﻔﻪ ﺍﻟﺤﺮﺓ ﻭﻟﻢ‬ ‫ﻳﺴﺘﻄﻊ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺤﺮﺍﺋﺮ ﻣﻌﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺃﻣﺘﺎﻥ ﻭﺣﺮﺗﺎﻥ ﺃﻭ ﺃﻣﺔ ﻭﺛﻼﺙ ﺣﺮﺍﺋﺮ ﺃﻭ‬ ‫ﺣﺮﺓ ﻭﺛﻼﺙ ﺇﻣﺎﺀ ﺇﺫﺍ ﻟﻢ ﻳﻜﻔﻪ ﺇﻻ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺴﺘﻄﻊ ﻣﻦ ﺍﻟﺤﺮﺍﺋﺮ ﻭﺧﺎﻑ ﺍﻟﻌﻨﺖ‪،‬‬ ‫ﻭﺑﻌﺾ ﺃﺟﺎﺯ ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﺃﻭ ﺍﻷﻣﺘﻴﻦ ﻭﺍﻟﺜﻼﺙ ﻭﺍﻷﺭﺑﻊ ﻭﻟﻮ ﻟﻢ ﻳﺨﻒ ﺍﻟﻌﻨﺖ‪.‬‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺟﺪﺩ ﻟﻤﻦ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﻤﺎ‬ ‫ﻭﺣﺮﻣﺖ ﻣﻤﺴﻮﺳﺔ ﻣﻨﻬﻤﺎ ‬ ‫ﻓﻲ ﻏﻴﺮ ﻋﻘﺪﺓ ﻓﻠﻴﺠﺒﺮ ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﻋﻠﻰ ﻃﻼﻕ ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﺻﺤﺖ ﻟﻪ ﺍ ‬ ‫ﻷﻭﻟﻰ ﻭﺇﻥ‬ ‫ﻣﺲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﻜﺎﺡ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻭ ﻋﻠﻰ ﺍﻟﺤﺮﺓ ﻃﻼﻕ ﻟﻠﺴﺎﺑﻘﺔ‪ ،‬ﻭﺻﺤﺖ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٨/٦‬ ‪ ،٣٩‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٣٢/٧‬‬ ‫‪61‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ﻣﻌﺎ ﺍ ‬ ‫ﻷﻭﻟﻰ ﺑﺘﺰﻭﺝ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻃﻠﺔ ﺑﺤﻜﻢ ﺍﻟﺸﺮﻉ ﺑﻼ‬‫ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻣﺎﻥ ‬ ‫ﻃﻼﻕ‪ ،‬ﻭﺇﻥ ﻃﻠﻖ ﺍﻷﺧﻴﺮﺓ ﻗﺒﻞ ﺃﻥ ﻳﻤﺴﻬﺎ ﺗﺰﻭﺟﻬﺎ ﺇﺫﺍ ﺧﺮﺟﺖ ﺍﻷﻭﻟﻰ ﻣﻦ ﻋﺼﻤﺘﻪ؛‬ ‫ﻷﺧﺮﻯ ﻣﻦ‬‫ﺑﺄﻥ ﻣﺎﺗﺖ ﺃﻭ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺃﻭ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎ ﺃﻭ ﻃﻼﻗﺎ ﺑﺎﺋ ﻨﺎ ﻳﺘﺰﻭﺝ‪ ،‬ﺍ ‬ ‫ﺣﻴﻨﻪ‪ ،‬ﺃﻭ ﻃﻠﻘﻬﺎ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ ﻓﻴﻪ ﻭﺗﻤﺖ ﺍﻟﻌﺪﺓ ﻭﺇﻥ ﺗﺰﻭﺝ ﺣﺮﺓ ﻋﻠﻰ ﺃﻣﺔ‬ ‫ﺟﺎﺯ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺣﺮﻣﺖ ﺍﻷﻣﺔ ﻓﻴﻔﺎﺭﻗﻬﺎ ﻭﺇﺫﺍ ﻓﺎﺭﻕ ﺍﻟﺤﺮﺓ ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﺃﻭ ﻋﻠﻰ ﺣﺮﺓ‬ ‫ﺣﻠﺖ ﻟﻪ ﺗﻠﻚ ﺍﻷﻣﺔ ﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ ﺑﻌﺪﻣﺎ ﺗﺰﻭﺝ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺒﻘﺎﺀ ﻣﻊ‬ ‫ﺗﻠﻚ ﺍﻷﻣﺔ ﻭﻣﻊ ﺍﻟﺤﺮﺓ ﻷﻧﻪ ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﺣﻴﻦ ﺣﻠﺖ ﻟﻪ ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻓﻬﻞ ﻳﺪﺍﻓﻊ ﻗﻮﻝ‬ ‫ﺍﻟﻤﺼﻨﻒ ﺇﻧﻪ ﻳﺠﺒﺮ ﻋﻠﻰ ﻃﻼﻕ ﺍﻷﺧﻴﺮﺓ ﻗﻮﻝ ﺃﺑﻲ ﺯﻛﺮﻳﺎﺀ‪ :‬ﻭﻣﻦ ﺗﺰﻭﺝ ﺃﻣﺘﻴﻦ ﻓﻲ‬ ‫ﻋﻘﺪﺓ ﻭﺍﺣﺪﺓ ﺃﻭ ﺣﺮﺓ ﻭﺃﻣﺔ ﻓﻲ ﻋﻘﺪﺓ ﻭﺍﺣﺪﺓ ﺃﻭ ﺗﺰﻭﺝ ﺃﻣﺔ ﻋﻠﻰ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ﻋﻠﻰ ﺃﻣﺔ‬ ‫ﻓﺈﻧﻪ ﻳﺠﺒﺮ ﻋﻠﻰ ﻃﻼﻗﻬﻦ ﺑﺎﻟﻀﺮﺏ؟ ﻗﻠﺖ‪ :‬ﻻ ﻳﺪﺍﻓﻌﻪ؛ ﻷﻥ ﻗﻮﻟﻪ ﻳﺠﺒﺮ ﻋﻠﻰ ﻃﻼﻗﻬﻦ‬ ‫ﻋﺎﺋﺪ ﺇﻟﻰ ﻣﺎ ﺃﺣﺪﺛﻪ ﺍﻟﻤﺘﺰﻭﺝ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺣﺪﺙ ﺗﺰﻭﺝ ﺃﻣﺘﻴﻦ ﺑﻌﻘﺪﺓ ﺃﻭ ﺃﻣﺔ ﻭﺣﺮﺓ ﺑﻌﻘﺪﺓ‬ ‫ﺃﻭ ﺃﻣﺔ ﻋﻠﻰ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ﻋﻠﻰ ﺃﻣﺔ؛ ﻟﻴﺠﺒﺮ ﻋﻠﻰ ﻃﻼﻕ ﺍﻷﻣﺔ ﺍﻟﺘﻲ ﻋﻠﻰ ﺣﺮﺓ ﺃﻭ ﻋﻠﻰ‬ ‫ﺃﻣﺔ ﻷﻧﻬﺎ ﺍﻟﺘﻲ ﺃﺣﺪﺙ‪ ،‬ﻭﻳﺪﻝ ﻟﻬﺬﺍ ﻗﻮﻟﻪ ﺑﻌﺪ‪ :‬ﻓﺈﻥ ﺗﺰﻭﺝ ﺃﻣﺔ ﻋﻠﻰ ﺃﻣﺔ ﺃﻭ ﺃﻣﺔ ﻋﻠﻰ‬ ‫ﻷﻭﻟﻰ‪ ،‬ﻭﺣﺮﻣﺖ ﺇﻥ ﻣﺴﻬﺎ‪ ،‬ﻭﻳﺠﻮﺯ ﻧﻜﺎﺡ‬‫ﺣﺮﺓ ﻓﻠﻴﺆﺧﺬ ﺑﻄﻼﻕ ﺍﻵﺧﺮﺓ ﻣﻨﻬﻦ ﺩﻭﻥ ﺍ ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﻛﺮﻫﻪ ﺑﻌﺾ‪ ،‬ﻭﺣﺮﻣﻪ ﺑﻌﺾ‪ ،‬ﻭﻣﻨﻊ ﺑﻌﺾ ﻧﻜﺎﺡ ﺍﻷﻣﺔ ﻭﻟﻮ ﺑﻌﺪ‬ ‫ﺍﻣﺮﺃﺓ ﻭﺃﻣﺘﻬﺎ ‬ ‫ﻃﻼﻕ ﻣﻮﻻﺗﻬﺎ ﻭﻧﻜﺎﺡ ﺃﻣﺔ ﺍﻟﺒﻨﺖ ﺃﻭ ﺑﻨﺖ ﺍﻟﺒﻨﺖ ﻭﺍﻷﺧﺖ ﺃﻭ ﺍﺑﻨﺘﻬﺎ ﻭﺍﻟﻌﻤﺔ)‪.(١‬‬ ‫  & ا‪2‬طء ‪ I‬اﻷ‪=g‬ل‬ ‫ﺇﻥ ﻭﻗﻊ ﻭﻁﺀ ﻭﻟﻮ ﺑﺈﻳﻼﺝ ﻓﻲ ﻃﻔﻮﻟﻴﺔ ﺑﻴﻦ ﻃﻔﻞ ﻭﻃﻔﻠﺔ‪ ،‬ﺃﻭ ﻣﺲ ﻓﺮﺟﻬﺎ‬ ‫ﺑﻴﺪﻩ‪ ،‬ﺟﺎﺯ ﺗﻨﺎﻛﺤﻬﻤﺎ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﺟﺎﺯ ﻟﻜﻞ ﻣﺎ ﻭﻟﺪ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﺒﻨﻴﻦ ﻭﺍﻟﺒﻨﺎﺕ‪،‬‬ ‫ﻭﻣﺎ ﻭﻟﺪﻩ ﻣﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﻋﻨﺪ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ‬ ‫ﺗﻨﺎﻛﺤﻬﻤﺎ ﻭﻻ ﻟﻜﻞ ﻣﺎ ﻭﻟﺪ ﺍﻵﺧﺮ ﺃﻭ ﻭﻟﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﺇﻥ ﻭﻟﺞ‪ ،‬ﻭﻫﻮ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٣٩/٦‬ ‪.٤١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪62‬‬ ‫ﻗﻮﻝ ﺍﺑﻦ ﻣﺤﺒﻮﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻥ ﺭﺍﻫﻖ ﻭﺍﺷﺘﻬﻰ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻋﺪﺍﻫﻤﺎ ﻭﻣﺎ ﻋﺪﺍ‬ ‫ﺍﻷﺏ ﻭﺍﻷﻡ ﻭﺍﻷﺟﺪﺍﺩ ﻭﺍﻟﺠﺪﺍﺕ ﻣﻦ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻭﻏﻴﺮ ﺫﻟﻚ ﻓﺠﺎﺋﺰ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺗﻨﺎﻛﺢ ﻣﻦ ﻭﻗﻊ ﺑﻴﻨﻬﻤﺎ ﺫﻟﻚ ﻓﻲ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻷﻧﻬﻤﺎ ﻏﻴﺮ ﻣﻜﻠﻔﻴﻦ ﻭﻻ‬ ‫ﺑﺎﻟﻐﻴﻦ ﻣﺒﻠﻎ ﺍﻟﺘﻠﺬﺫ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻭﺫﻛﺮﻩ ﻛﺎﻹﺻﺒﻊ‪ ،‬ﻭﻷﻧﻬﻤﺎ ﻻ ﻳﺴﻤﻴﺎﻥ ﺯﺍﻧﻴﻴﻦ‪،‬‬ ‫ﻭﺍﻟﻤﺤﺮﻡ ﺇﻧﻤﺎ ﻫﻮ ﻧﻜﺎﺡ ﺃﺣﺪ ﺍﻟﺰﺍﻧﻴﻴﻦ ﻻ ﺇﻥ ﻭﻗﻊ ﺑﻴﻦ ﺑﺎﻟﻐﻴﻦ ﻭﺇﻥ ﻣﺠﻨﻮﻧﻴﻦ ﺃﻭ‬ ‫ﺑﻴﻦ ﻣﺘﺨﺎﻟﻔﻴﻦ ﺑﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺑﺒﻠﻮﻍ ﻭﺟﻨﻮﻥ ﻣﻊ ﻣﻘﺎﺑﻠﻴﻬﻤﺎ ﻓﻼ ﻳﺤﻼﻥ ﻭﻻ ﻣﺎ ﻭﻟﺪﻫﻤﺎ‬ ‫ﺃﻭ ﻭﻟﺪﺍﻩ ﻓﻼ ﻳﺤﻞ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ‬ ‫ﻃﻔﻼ ﻭﺍﻵﺧﺮ ﻣﺠﻨﻮ ﻧﺎ ﻭﻗﻴﻞ‪ :‬ﻳﺤﺮﻡ ﻣﻦ ﺑﻠﻎ‬ ‫ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺒﻠﻎ ﺑﻼ ﻋﻜﺲ؛ ﻷﻥ ﻣﻦ ﻟﻢ ﻳﺒﻠﻎ ﻏﻴﺮ ﺯﺍﻥ ﻭﻏﻴﺮ ﻣﻠﺘﺬ ﺑﺬﻟﻚ‪ .‬ﻭﺫﻛﺮ‬ ‫ﺍﻟﺼﺒﻲ ﻛﺎﻷﺻﺒﻊ‪ ،‬ﻭﻷﻥ ﻣﻦ ﺭﺃﻯ ﺯﻭﺟﺘﻪ ﺍﻟﻄﻔﻠﺔ ﻳﺰﻧﻲ ﺑﻬﺎ ﺑﺎﻟﻎ ﻻ ﺗﺤﺮﻡ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺭﺃﺕ ﺍﻟﺒﺎﻟﻐﺔ ﺯﻭﺟﻬﺎ ﺍﻟﻄﻔﻞ ﺗﺰﻧﻲ ﺑﻪ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺇﻧﻤﺎ ﺣﺮﻡ ﺃﺣﺪ ﺍﻟﻤﺠﻨﻮﻧﻴﻦ‬ ‫ﻋﻠﻰ ﺍﻵﺧﺮ ﺇﺫﺍ ﻭﻗﻊ ﺑﻴﻨﻬﻤﺎ ﺫﻟﻚ ﻭﻫﻤﺎ ﺑﺎﻟﻐﺎﻥ ﺃﻭ ﻣﺠﻨﻮﻥ ﺑﺎﻟﻎ ﻣﻊ ﻋﺎﻗﻞ ﺑﺎﻟﻎ‪،‬‬ ‫ﻷﻥ ﺍﻟﻤﺠﻨﻮﻥ ﻭﻟﻮ ﻛﺎﻥ ﻏﻴﺮ ﻣﻜﻠﻒ ﻟﻜﻨﻪ ﻗﺪ ﺑﻠﻎ ﻣﺒﻠﻎ ﺍﻻﻟﺘﺬﺍﺫ ﺑﺎﻟﺠﻤﺎﻉ ﻓﻘﺪ ﺍﻟﺘﺬ‬ ‫ﻓﻴﻘﻊ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﻣﻦ ﻭﺿﻊ ﻓﺮﺟﻪ ﻋﻠﻰ ﻓﺮﺝ ﺻﺒﻴﺔ ﺛﻢ ﺗﺰﻭﺟﻬﺎ ﻋﻨﺪ ﺑﻠﻮﻏﻬﺎ ﻭﺩﺧﻞ‬ ‫ﺑﻬﺎ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻬﺎ ﺻﺪﺍﻕ ﺍﻟﺪﺧﻮﻝ ﻭﺁﺧﺮ ﺑﻤﺴﻪ ﻗﺒﻞ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ‬ ‫ﻳﺠﺐ ﺑﻐﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ ﻭﺇﻥ ﻣﺲ ﻣﻮﺿﻊ ﺧﺘﺎﻥ ﺍﻟﺼﺒﻴﺔ ﺑﺬﻛﺮﻩ ﻭﻟﻢ ﻳﻮﻟﺞ ﺃﻭ ﻧﻈﺮ‬ ‫ﻓﺮﺟﻬﺎ ﺛﻢ ﺗﺎﺏ ﻓﻼ ﻳﺠﻮﺯ ﻧﻜﺎﺣﻬﺎ‪ ،‬ﻭﺭﺧﺺ ﻓﻴﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻷﺟﻞ ﻣﺎ ﻧﻈﺮ ﺃﻭ‬ ‫ﻣﺲ ﻭﺇﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻟﺒﻨﺎﺋﻪ ﻋﻠﻰ ﻓﺎﺳﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻧﻜﺎﺣﻬﺎ ﻣﻄﻠﻘﺎ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﺗﺮﺍﻫﻖ ﻭﻟﻢ ﺗﺸﺘﻪ ﻭﻗﺎﻝ ﺟﺎﺑﺮ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻛﺎﺭﻫﺔ ﻭﻣﻨﻜﺮﺓ ﻭﻟﻄﻤﺘﻪ‪،‬‬ ‫ﻭﻓﻲ ﻣﺎ ﻭﻟﺪﻫﺎ ﻭﻣﺎ ﻭﻟﺪﺗﻪ ﺧﻼﻑ ﺑﺤﺴﺐ ﺫﻟﻚ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﻞ‪ ،‬ﻭﺣﻞ‬ ‫ﻣﺎ ﻭﻟﺪﺕ ﻭﻣﺎ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﺤﺮﻳﻢ ﻓﺈﻥ ﻣﺲ ﻓﺮﺟﻬﺎ ﻓﺎﺭﻕ ﺃﻣﻬﺎ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺗﺤﺘﻪ‪ ،‬ﻭﺇﻥ ﺃﻭﻗﻌﺖ ﺑﺎﻟﻐﺔ ﺫﻛﺮ ﺻﺒﻲ ﻓﻲ ﻓﺮﺟﻬﺎ ﺣﺮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻳﻌﻘﻞ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺭﺍﻫﻖ ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻭﺃﺧﺒﺮﺗﻪ ﺃﺻﺪﻗﻬﺎ ﻭﻓﺎﺭﻗﻬﺎ ﺇﻥ ﺻﺪﻗﻬﺎ ﻭﺇﻻ ﺍﻓﺘﺪﺕ‬ ‫ﻣﻨﻪ ﺑﻤﻤﻜﻦ ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﻣﻦ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﻏﻴﺮﻩ ﺿﻌﻴﻒ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٤١/٦‬ ‪.٤٢‬‬ ‫‪63‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ ا‪@? &!6,‬ت ا ع وا‪2‬اط‬ ‫ﺇﻥ ﻭﻗﻊ ﺑﻤﻔﺎﺧﺬﺓ‪ ،‬ﺃﻱ‪ :‬ﻭﻗﻊ ﺑﻴﻦ ﺍﻷﻓﺨﺎﺫ ﺃﻭ ﻭﻗﻊ ﻓﻲ ﻏﻴﺮ ﺍﻟﻔﺨﺬﻳﻦ ﻣﻦ‬ ‫ﺳﺎﺋﺮ ﺍﻟﺠﺴﺪ ﻏﻴﺮ ﺍﻟﺪﺑﺮ ﺑﻴﻦ ﺭﺟﻠﻴﻦ ﺃﻭ ﺭﺟﻞ ﻭﺻﺒﻲ ﻣﻨﻊ ﻛﻞ ﻣﻤﺎ ﻭﻟﺪﻩ ﺍﻵﺧﺮ‬ ‫ﻭﺇﻥ ﺳﻔﻞ ﻣﻦ ﺃﻱ ﺟﻬﺔ ﻭﻣﺎ ﻭﻟﺪﻩ ﻭﺇﻥ ﻋﻼ ﻣﻦ ﺃﻱ ﺟﻬﺔ‪ ،‬ﻭﺭﺧﺺ‪ ،‬ﻻ ﺇﻥ ﻭﻗﻊ‬ ‫ﺑﻠﻮﺍﻃﺔ ﻓﻲ ﺍﻟﺪﺑﺮ ﻓﺈﻧﻪ ﻳﻤﻨﻊ ﻛﻞ ﻣﻤﺎ ﻭﻟﺪ ﺍﻵﺧﺮ ﻭﻣﺎ ﻭﻟﺪﻩ ﻭﻟﻮ ﻟﻢ ﺗﻐﺐ ﺍﻟﺤﺸﻔﺔ‪،‬‬ ‫ﻭﺣﻞ‪ ،‬ﻗﻴﻞ‪ :‬ﻧﺴﻞ ﺫﻛﺮﻩ ﺑﻠﻔﻆ‪ ،‬ﻗﻴﻞ‪ :‬ﻟﻴﻨﺒﻬﻚ ﻋﻠﻰ ﺃﻧﻪ ﺃﺿﻌﻒ ﻣﻦ ﺍﻟﺘﺮﺧﻴﺺ ﻓﻲ‬ ‫ﺍﻟﺤﻞ ﺑﺎﻟﻤﻔﺎﺧﺬﺓ)‪.(١‬‬ ‫ ا‪ !h &!6,‬إ‪ N‬ا=!ج أو @'‬ ‫ﺣﺮﻣﺖ ﺑﺎﻟﻐﺔ ﻭﻣﺎ ﻭﻟﺪﻫﺎ ﻭﻣﺎ ﻭﻟﺪﺕ ﻋﻠﻰ ﻧﺎﻇﺮ ﻓﺮﺟﻬﺎ‪ ،‬ﺃﻭ ﻣﺎﺳﻪ ﺑﻴﺪﻩ‪ ،‬ﻭﺇﻥ‬ ‫ﺑﺨﻄﺄ ﻋﻠﻰ ﺍﻷﺷﻬﺮ‪ ،‬ﻭﺣﻠﺖ ﺑﺨﻄﺄ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻣﻨﺸﺄ ﺍﻟﺨﻼﻑ ﻫﻞ ﺫﻟﻚ ﻣﻦ‬ ‫ﺧﻄﺎﺏ ﺍﻟﻮﺿﻊ ﺃﻡ ﻻ؟ ﻭﻗﻴﻞ‪ :‬ﻻﺑﻨﻪ ﻧﻜﺎﺡ ﺃﻣﻬﺎ ﻭﺑﻨﺘﻬﺎ‪ ،‬ﻭﻟﻮ ﺗﻌﻤﺪ‪ ،‬ﻭﺣﺪ ﺍﻟﻔﺮﺝ‬ ‫ﺍﻟﻤﻔﺴﺪ ﺍﻟﺜﻘﺐ ﻣﺤﻞ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺸﻖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﻮﺍﻧﺒﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺤﻞ ﺍﻟﺸﻌﺮ‬ ‫‬ ‫ﻏﻠﻴﻈﺎ ﺣﺮﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻟﻮ‬ ‫ﻭﺇﻥ ﻣﺲ ﺫﻟﻚ ﺑﻴﺪﻩ ﻭﻋﺮﻓﻪ ﻓﻮﻕ ﺳﺎﺗﺮ ﻭﻟﻮ‬ ‫ﺑﻔﺮﺟﻪ ﺃﻭ ﺃﻣﻨﻰ ﺇﻥ ﻟﻢ ﻳﻮﻟﺞ‪ ،‬ﻭﺇﻥ ﻋﺒﺚ ﺑﺬﻛﺮﻩ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﻛﺄﻟﻴﺘﻬﺎ ﻭﺑﻄﻨﻬﺎ‬ ‫ﺣﺮﻣﺖ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺇﻥ ﺳﺎﻟﺖ ﺍﻟﻨﻄﻔﺔ ﻭﺩﺧﻠﺖ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺇﻻ ﺇﻥ ﺣﻤﻠﺖ ﺑﺘﻠﻚ ﺍﻟﻨﻄﻔﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪ ﺳﻴﻼﻧﻬﺎ ﻓﻴﻪ ﻭﺗﺰﻭﺟﻬﺎ ﻓﻼ‬ ‫ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻣﻦ ﻣﺲ ﺑﺸﻬﻮﺓ ﺑﺎﻟﻴﺪ ﺗﺤﺮﻡ ﺑﻪ ﻓﻲ ﺃﻱ ﻣﻮﺿﻊ ﻛﺎﻟﺬﻛﺮ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺇﻻ ﺑﻤﺲ ﺍﻟﺬﻛﺮ ﻓﻲ ﺃﻱ ﻣﻮﺿﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺑﻪ ﻓﻲ ﺍﻟﻔﺮﺝ ﻭﻣﺎ‬ ‫ﺣﻮﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺎﺋﺮ ﺍﻟﺒﺪﻥ ﻛﺎﻟﻴﺪ ﺑﺸﻬﻮﺓ‪ ،‬ﻭﻻ ﺗﺤﺮﻡ ﺑﺎﻟﻨﻈﺮ ﺑﺸﻬﻮﺓ ﺇﻻ ﻓﻲ ﺍﻟﻔﺮﺝ‬ ‫ﺍﻟﻤﻔﺴﺪ ﻭﻣﺮ ﺍﻟﺨﻠﻒ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﺍﻟﻨﻈﺮ ﻛﺎﻟﻤﺲ ﻓﻼ ﺗﺤﺮﻡ ﺑﻪ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻓﻲ‬ ‫ﺍﻟﻤﺎﺀ ﻭﺍﻟﻤﺮﺁﺓ ﻛﺎﻟﻨﻈﺮ ﻓﻲ ﻏﻴﺮﻫﻤﺎ ﻭﺍﻧﺘﻘﺾ ﺑﻬﻤﺎ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٤٢/٦‬ ‪ ،٤٣‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٦٤/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪64‬‬ ‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻬﺎ ﺇﻻ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻧﻈﺮﻩ ﻓﻲ‬ ‫ﺯﻭﺟﺘﻪ ﻟﺰﻡ ﺑﻪ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺍﻟﻤﺎﺀ ﻭﻫﻮ ﻓﻴﻪ ﻓﻜﺎﻣﻞ ﻭﺇﻻ ﻓﺎﻟﻨﺼﻒ‪.‬‬ ‫ﻭﻧﻈﺮ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﺍﻟﺮﺟﻞ ﻭﻣﺴﻬﺎ ﺇﻳﺎﻩ ﻛﻨﻈﺮﻩ ﺇﻳﺎﻫﺎ ﻭﻣﺴﻪ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻭﻣﻦ ﻣﺪ ﻳﺪﻩ ﺇﻟﻰ ﻓﺮﺝ ﻟﻢ ﻳﺘﻴﻘﻦ ﺍﻟﻮﺻﻮﻝ ﺟﺎﺯ ﻟﻪ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺷﺪﺩ‬ ‫ﻋﻤﺪﺍ‬ ‫ﻓﻲ ﻧﻈﺮ ﻓﺮﺝ ﺻﺒﻴﺔ ﺑﺎﻟﻐﺔ ﺑﻌﻤﺪ‪ ،‬ﻭﻛﺬﺍ ﺣﻜﻢ ﺑﺎﻟﻐﺔ ﻧﺎﻇﺮﺓ ﻋﻮﺭﺓ ﺭﺟﻞ ‬ ‫ﻻ ﺗﺘﺰﻭﺟﻪ‪ ،‬ﻭﺭﺧﺺ ﻭﺇﻥ ﻟﻢ ﺗﺘﻌﻤﺪ ﺣﺮﻣﺖ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻭﺣﻠﺖ ﻋﻠﻰ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺲ ﻭﺍﺧﺘﺎﺭ ﺑﻌﺾ ﺍﻟﻤﻨﻊ ﺇﻥ ﻣﺴﺘﻪ ﺣﺘﻰ ﺃﻧﺰﻝ ﻭﺇﻥ ﺗﻌﻤﺪﺕ‬ ‫ﻧﻈﺮ ﻓﺮﺟﻪ ﻭﻟﻢ ﻳﺘﻌﻤﺪ ﺃﻧﻬﺎ ﺗﻨﻈﺮ ﺃﻭ ﺗﻌﻤﺪ ﻧﻈﺮ ﻓﺮﺟﻬﺎ ﻭﻟﻢ ﺗﺘﻌﻤﺪ ﺃﻧﻪ ﻳﻨﻈﺮ‬ ‫ﻣﻌﺎ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﺮﻡ ﻣﻦ ﻟﻢ ﻳﺘﻌﻤﺪ ﻋﻠﻰ ﻣﻦ ﺗﻌﻤﺪ ﻭﻻ‬ ‫ﻓﻜﺎﻟﻤﺘﻌﻤﺪﻳﻦ ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻌﺎﻗﺐ ﺑﺘﺤﺮﻳﻤﻪ)‪.(١‬‬ ‫ﻋﻜﺲ؛ ﻷﻥ ﻣﻦ ﻟﻢ ﻳﺘﻌﻤﺪ ﻟﻢ ﻳﻠﺘﺬ ﺑﻤﺤﺮﻡ‬ ‫ ‪ 3‬ح ا‪IM,‬‬ ‫ﻋﻦ ﺃﺑﻲ ﻋﻠﻲ ‪ 5‬ﻓﻲ ﺻﺒﻲ ﺿﺮﺏ ﻳﺪﻩ ﻋﻠﻰ ﻓﺮﺝ ﺻﺒﻴﺔ‪ ،‬ﻟﺸﻬﻮﺓ‪ ،‬ﺃﻭ ﻟﻐﻴﺮ‬ ‫ﺷﻬﻮﺓ‪ ،‬ﺃﻭ ﻧﻜﺤﻬﺎ ﺑﺬﻛﺮﻩ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻐﺎ‪ ،‬ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﺇﻧﻪ ﻻ ﺑﺄﺱ ﻋﻠﻴﻬﻤﺎ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻣﺴﺖ ﻓﺮﺝ ﺭﺟﻞ‪ ،‬ﺃﻭ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﻣﺘﻌﻤﺪﺓ‪ ،‬ﻓﻴﺤﻞ ﺗﺰﻭﻳﺠﻬﺎ ﻟﻪ‪،‬‬ ‫ﻭﻣﻦ ﻟﺰﻡ ﺍﻣﺮﺃﺓ ﻭﻣﺴﻬﺎ‪ ،‬ﻭﻣﺲ ﻓﺮﺟﻪ ﻓﺮﺟﻬﺎ‪ ،‬ﻣﻦ ﻓﻮﻕ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﻟﻢ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ‬ ‫ﺗﺤﺖ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﻟﻢ ﻳﻤﺴﻪ ﻫﻮ‪ ،‬ﻓﻘﺪ ﻛﺮﻩ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻪ‪ ،‬ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻣﺨﺎﻓﺔ ﺃﻥ ﺗﻔﻌﻞ‬ ‫ﺑﺄﺳﺎ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺘﻬﻤﻬﺎ)‪.(٢‬‬ ‫ﻟﻐﻴﺮﻩ ﻣﺎ ﻓﻌﻠﺖ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻟﻢ ﻧﺮ ﻋﻠﻴﻪ ‬ ‫ ‪ !h3‬ا!‪ .H‬إ‪28 N‬رة ا!‪ .H‬وا!أة إ‪28 N‬رة ا!أة‬ ‫ﻻ ﻳﻀﺮ ﻧﻈﺮ ﻋﻮﺭﺓ ﺇﻥ ﻭﻗﻊ ﺑﻴﻦ ﺭﺟﻠﻴﻦ ﺃﻭ ﺍﻣﺮﺃﺗﻴﻦ ﻣﻊ ﺍﻟﻌﺼﻴﺎﻥ ﺍﻟﻜﺒﻴﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٤٣/٦‬ ‪.٤٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٥٧/٧‬ ‪.٥٥٨‬‬ ‫‪65‬‬‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‬ ‫ﺑﻌﻤﺪ‪ ،‬ﻭﺣﻞ ﻧﺴﻞ ﻣﺮﻛﻮﺑﺔ ﻟﺮﺍﻛﺒﺔ ﻛﻌﻜﺴﻪ‪ ،‬ﻭﻻ ﺗﺤﺮﻡ ﺑﻪ ﺃﺯﻭﺍﺟﻬﻤﺎ ﻭﻟﺰﻣﺘﻬﻤﺎ‬ ‫ﻣﻐﻠﻈﺔ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪﺓ ﺃﻭ ﻣﺮﺳﻠﺔ ﺃﻭ ﺗﺼﺪﻕ ﺑﺸﻲﺀ؛ ﺃﻗﻮﺍﻝ ﻭﺫﻟﻚ ﺯﻧﺎ ﻭﻫﻮ‬ ‫ﻛﺒﻴﺮﺓ‪ ،‬ﻭﺍﻧﺘﻘﺾ ﻭﺿﻮﺀﻫﻤﺎ‪ ،‬ﻭﻣﻦ ﺃﻧﺰﻟﺖ ﻣﻨﻬﻤﺎ ﻟﺰﻣﻬﺎ ﺍﻻﻏﺘﺴﺎﻝ‪ ،‬ﻭﺇﻥ ﻭﻗﻊ ﻓﻲ‬ ‫ﺭﻣﻀﺎﻥ ﺍﻧﺘﻘﺾ ﻳﻮﻣﻬﻤﺎ ﻭﻟﺰﻣﺘﻬﻤﺎ ﻣﻐﻠﻈﺘﺎﻥ ﻋﻠﻰ ﻛﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪﺓ ﻭﺇﻥ ﺃﻧﺰﻟﺘﺎ‬ ‫ﺍﻧﻬﺪﻡ ﻣﻊ ﺫﻟﻚ ﺷﻬﺮﻫﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎﺿﻴﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻮﻣﻬﻤﺎ)‪.(١‬‬ ‫  & اﻼ@ ‪ I‬ا!‪ .H‬وا!أة‬ ‫ﺍﺳﺘﺤﺴﻦ ﻟﻤﺎﺱ ﺷﻬﻮﺓ ﻏﻴﺮ ﻓﺮﺝ ﺍﻣﺮﺃﺓ ﺑﻐﻴﺮ ﺫﻛﺮﻩ‪ ،‬ﻭﻟﻤﻘﺒﻞ ﻭﻋﺎﺽ ﻟﻬﺎ‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﻞ ﺇﻥ ﺩﺍﻓﻌﺘﻪ‬ ‫ﻟﺸﻬﻮﺓ ﺃﻥ ﻻ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ ﻛﻤﺎﺱ ﻓﺮﺟﻬﺎ ‬ ‫ﻭﻟﻄﻤﺘﻪ‪ ،‬ﻭﻻ ﺗﺤﺮﻡ ﺍﻣﺮﺃﺗﻪ ﺇﻥ ﺭﺃﺗﻪ ﻳﻌﻀﻬﺎ ﺃﻭ ﻳﻘﺮﺻﻬﺎ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺣﺮﻡ‬ ‫ﺍﻟﻤﻌﻀﻮﺿﺔ ﻭﺍﻟﻤﻘﺮﻭﺻﺔ ﻳﻘﻮﻝ ﺑﺘﺤﺮﻳﻢ ﺍﻣﺮﺃﺗﻪ ﺇﻥ ﺭﺃﺗﻪ ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺘﻘﺒﻴﻞ‪،‬‬ ‫ﻭﺍﻟﻘﺮﺹ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻷﺻﺎﺑﻊ‪ ،‬ﻭﻛﺬﺍ ﺣﻜﻢ ﺍﻣﺮﺃﺓ ﻟﺮﺟﻞ ﺑﺸﻬﻮﺓ)‪.(٢‬‬ ‫ ا‪ !h‬واﻼ@ ﻼج‬ ‫ﺟﺎﺯ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻠﻤﺲ ﻟﻠﻤﻌﺎﻟﺠﺔ‪ ،‬ﻭﻟﻮ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻻ ﻳﺤﺮﻣﺎﻥ ﺑﻪ ﻭﺇﻥ ﺣﻀﺮﺗﻪ‬ ‫ﻭﻣﺴﺎ ﺑﺸﻬﻮﺓ ﻟﻢ ﻳﺘﺰﻭﺟﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺩﻭﻓﻌﺖ‬ ‫ﻧﻈﺮﺍ ‬ ‫ﺃﻭ ﺣﻀﺮﺗﻬﺎ ﺍﻟﻠﺬﺓ‪ ،‬ﻭﺃﺛﺒﺘﺎ ‬ ‫ﺗﺰﻭﺟﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﺮﻣﺎﻥ ﺑﻤﺲ ﺍﻟﻔﺮﺝ ﻭﻟﻮ ﻟﻤﻌﺎﻟﺠﺔ ﺃﻭ ﺑﺨﻄﺈ ﻛﻤﻦ ﺑﺎﺩﺭ ﺍﻣﺮﺃﺓ‬ ‫ﺃﺭﺍﺩﺕ ﻭﻗﻮ ﻋﺎ ﻣﻦ ﺩﺍﺑﺔ ﻓﺠﺎﺀﺕ ﻳﺪﻩ ﻋﻠﻰ ﻓﺮﺟﻬﺎ‪ ،‬ﻭﻻ ﻳﺤﺮﻡ ﻣﺎ ﻋﺪﺍ ﺍﻵﺑﺎﺀ‬ ‫ﻭﺍﻷﻣﻬﺎﺕ ﻛﺎﻷﺥ ﻭﺍﻷﺧﺖ ﻭﺍﻟﻌﻢ ﻭﺍﻟﻌﻤﺔ ﻭﺍﻟﺨﺎﻝ ﻭﺍﻟﺨﺎﻟﺔ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﺘﺤﺮﻳﻢ‬ ‫ﺑﺎﻟﻨﻈﺮ ﻭﺍﻟﻤﺲ‪ ،‬ﻭﻟﻮ ﺑﺎﻟﺬﻛﺮ ﺃﻭ ﺍﻟﻔﺮﺝ ﺃﻭ ﺑﺎﻟﻮﻁﺀ ﺍﻟﺘﺎﻡ ﻓﻲ ﻗﺒﻞ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﺩﺑﺮﻫﺎ‬ ‫ﺃﻭ ﺩﺑﺮ ﺍﻟﺮﺟﻞ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٤٤/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٤٤/٦‬ ‪.٤٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٤٥/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪66‬‬ ‫ ‪!a‬ا‪ 0‬زواج @‪6‬رم ا وج ‪c‬ول @‪22‬د ه @‪',?#‬‬ ‫ﻛﺮﻩ ﻟﻤﻦ ﻓﻮﻕ ﺯﻭﺝ ﻭﻟﻤﻦ ﺗﺤﺘﻪ ﻭﻷﺧﻴﻪ ﻭﻋﻤﻪ ﻭﺧﺎﻟﻪ ﻭﻛﻞ ﻣﻦ ﺗﺤﺮﻡ ﻋﻠﻴﻪ‬ ‫ﺑﻨﺖ ﺫﻟﻚ ﺍﻟﺰﻭﺝ ﺗﺰﻭﺝ ﺃﻭﻝ ﺟﺎﺭﻳﺔ ﺗﻠﺪﻫﺎ ﺧﺎﺭﺟﺔ ﻋﻨﻪ ﺑﺘﺤﺮﻳﻢ ﺃﻭ ﻃﻼﻕ ﺃﻭ ﻓﺪﺍﺀ‬ ‫ﺃﻭ ﻇﻬﺎﺭ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻣﻮﺕ ﻣﻊ ﺁﺧﺮﻣﺘﻌﻠﻖ ﺑﺘﻠﺪ ﺃﻭ ﺣﺎﻝ ﻣﻦ ﺧﺎﺭﺟﺔ ‬ ‫ﻻﺣﺘﻤﺎﻝ ﺃﻧﻬﺎ ﺑﻨﺖ ﺫﺍ ﺃﻭ ﺫﺍﻙ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺃﻱ‪ :‬ﻛﺮﺍﻫﺘﻬﺎ ﻗﻮﻻﻥ‪ :‬ﻗﻮﻝ ﺑﺎﻟﻜﺮﺍﻫﺔ‪،‬‬ ‫ﻭﻗﻮﻝ ﺑﺪﻭﻧﻬﺎ‪ ،‬ﻭﻻ ﺑﺄﺱ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻛﺮﺍﻫﺔ ﺑﺜﺎﻟﺜﺔ‪ ،‬ﻭﺣﻜﻢ ﻣﺎ ﻭﻟﺪﺕ ﻫﺆﻻﺀ‬ ‫ﺍﻟﺠﻮﺍﺭﻱ ﺣﻜﻤﻬﻦ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺮﻩ ﺫﻟﻚ ﻣﺨﺎﻓﺔ ﺗﻼﺣﻖ ﺍﻟﻠﺒﻦ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﻠﺖ ﺑﻜﺮﺍﻫﺘﻬﺎ‬ ‫ﻟﻜﻞ ﻣﻦ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﺑﻨﺖ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻧﻤﺎ ﺣﻜﻢ ﺑﺎﻟﻜﺮﺍﻫﺔ ﻻ ﺑﺎﻟﺘﺤﺮﻳﻢ ﻷﻥ‬ ‫ﺍﻟﻠﺒﻦ ﻳﻨﻘﻄﻊ ﺑﺎﻟﺤﻜﻢ ﺍﻟﻈﺎﻫﺮ ﺑﻌﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺤﻤﻠﻬﺎ ﻣﻦ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺑﺪﺧﻮﻟﻪ ﻋﻠﻴﻬﺎ ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﻋﻨﺪ ﺍﻷﻭﻝ ﻟﺒﻦ ﻟﻢ ﻳﻜﺮﻩ ﻟﻬﺆﻻﺀ ﻣﺎ ﻭﻟﺪﺕ ﻋﻨﺪ‬ ‫ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﺃﻭ ﺍﻟﺴﻴﺪ ﺍﻷﻭﻝ ﻓﻤﺎ ﻭﻟﺪﺕ ﻋﻨﺪ ﻣﻦ ﺑﻌﺪﻩ ﺭﺑﺎﺋﺐ ﻟﻪ‬ ‫ﺑﻼ ﺣﺪ‪ ،‬ﻛﻤﺎ ﻣﻦ ﻭﻟﺪﺕ ﻗﺒﻠﻪ ﺭﺑﺎﺋﺐ ﻓﻴﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻜﺮﻩ ﺍﻻﺛﻨﺘﺎﻥ ﺃﻭ ﺍﻟﺜﻼﺙ ﺃﻭ‬ ‫ﻣﺎ ﻓﻮﻗﻬﻦ ﺇﻥ ﻛﻦ ﻓﻲ ﺑﻄﻦ ﻭﺍﺣﺪ ﻭﻭﻟﺪﻥ ﻣﻌﺎ ﺃﻭ ﻓﻲ ﻣﺘﻌﺪﺩ ﻭﻟﻢ ﻳﻜﻦ ﺑﻴﻦ ﻭﺍﺣﺪﺓ‬ ‫ﻭﺃﺧﺮﻯ ﻣﺎ ﺗﻨﻔﺼﻞ ﺑﻪ ﻭﻛﺬﺍ ﻓﻲ ﻗﻮﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﻛﺮﻩ ﻷﻭﻝ ﻏﻼﻡ ﺗﻠﺪﻩ ﻣﻌﻪ ﺃﻱ ﻣﻊ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻛﻞ ﻣﻦ‬ ‫‬‫ﺍﻵﺧﺮ ﻧﻜﺎﺡ ﺍﺑﻨﺔ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﻭﻣﺎ ﺗﺤﺘﻬﺎ ﻭﺃﺧﺘﻪ ﻭﺃﻣﻪ ﻭﺟﺪﺗﻪ‬ ‫ﻳﺤﺮﻡ ﻋﻠﻴﻬﺎ ﺍﺑﻦ ﺫﻟﻚ ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻲ ﻗﻮﻻﻥ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺜﺎﻟﺚ‪،‬‬ ‫ﻭﺣﻜﻢ ﻣﺎ ﻭﻟﺪ ﻫﺆﻻﺀ ﺍﻟﻐﻠﻤﺎﻥ ﺣﻜﻤﻬﻢ‪ ،‬ﻭﺣﻜﻢ ﻭﻟﺪ ﺳﺮﻳﺔ ﺧﺮﺟﺖ ﻣﻦ ﺳﻴﺪ‬ ‫ﺑﻤﺜﻞ ﺍﻟﺒﻴﻊ ﻛﺎﻟﻬﺒﺔ ﻭﺍﻟﻤﻮﺕ ﺃﻭ ﺇﻋﺘﺎﻕ ﺃﻭ ﺇﻋﻄﺎﺋﻬﺎ ﻓﻲ ﺇﺭﺙ ﺃﻭ ﺻﺪﺍﻕ ﺃﻭ ﺃﺟﺮﺓ ﺃﻭ‬ ‫ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺗﺰﻭﻳﺞ ﻛﺬﻟﻚ؛ ﺳﻮﺍﺀ ﻭﻟﺪﻫﺎ ﺍﻟﺬﻛﺮ ﻭﻭﻟﺪﻫﺎ ﺍﻷﻧﺜﻰ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٤٥/٦‬ ‪.٤٦‬‬ ‫‪67‬‬ ‫ا واج وا ‪N3‬‬ ‫ ‪ 3‬ح ا ا‪  3‬ا‪3‬‬ ‫ﺰﻧﻴﺘﻪ)‪ ،(١‬ﻭﺇﻥ ﺑﻜﺮﻩ‪ ،‬ﺃﻭ ﻓﻲ ﺩﺑﺮ ﺃﻭ ﺑﻤﻠﻔﻮﻑ‪ ،‬ﺃﻭ‬ ‫ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻧﻜﺎﺡ ﻣ ‬ ‫ﻓﻲ ﺟﺴﺪﻫﺎ ﻭﻟﻮ ﻓﻲ ﺭﺃﺳﻬﺎ ﻭﻟﻮ ﻃﻔﻠﺔ ﺃﻭ ﻟﻢ ﺗﻐﺐ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻏﺎﺑﺖ‪،‬‬ ‫ﺃﺣﺪﺍ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻭﻟﻮ ﺑﻌﺪ ﺗﻮﺑﺘﻪ ﻭﺗﻮﺑﺘﻬﺎ‪،‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﺍﻟﺪﺑﺮ ﻻ ﻳﺤﺮﻡ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺎﺑﺎ ﻭﺃﺻﻠﺤﺎ ﺟﺎﺯ ﺗﻨﺎﻛﺤﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻟﻢ ﻳﺘﻮﺑﺎ ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﺭﻭﺍﻩ ﺍﻟﻤﺨﺎﻟﻔﻮﻥ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫‬ ‫ﻣﺜﻼ ﺑﺤﺠﺔ‪ ،‬ﻭﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻧﻪ‬‫ﻭﻟﻴﺴﺖ ﺭﻭﺍﻳﺘﻬﻢ ﻋﻦ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻻ ﺑﺄﺱ ﺃﻭﻟﻪ ﺳﻔﺎﺡ ﻭﺁﺧﺮﻩ ﻧﻜﺎﺡ‪ ،‬ﻭﺃﻧﻪ ﻛﻤﻦ ﺃﻛﻞ ﻣﻦ ﻧﺨﻠﺔ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻭﺍﺷﺘﺮﺍﻫﺎ‬ ‫ﺁﺧﺮﻩ‪ ،‬ﻣﺤﻠﻪ ﻣﺸﺮﻙ ﺯﻧﻰ ﺑﻤﺸﺮﻛﺔ ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻟﻬﻤﺎ ﺍﻟﺘﻨﺎﻛﺢ ﺑﻌﺪ ﺇﺳﻼﻣﻬﻤﺎ‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺎ ﺣﺮﺑﻴﻴﻦ ﺃﻭ ﻣﻤﻦ ﻻ ﺗﺜﺒﺖ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﻓﻲ‬ ‫ﺣﺮﺍﻣﺎ ﻭﻟﻮ ﻟﻢ‬ ‫‬‫ﻭﻗﺘﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﻳﺤﺮﻡ ﻓﻲ ﺩﻳﻨﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻷﺻﻞ‬ ‫ﻳﺪﻳﻨﺎ ﺑﺘﺤﺮﻳﻤﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ‪ :‬ﻻ ﻳﺤﻞ ﻟﻤﺸﺮﻙ ﻭﻣﺸﺮﻛﺔ ﺯﻧﻴﺎ ﺃﻥ‬ ‫ﻳﺘﺰﻭﺝ ﺃﺣﺪﻫﻤﺎ ﺍﻵﺧﺮ ﺑﻌﺪ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺇﻥ ﻛﺎﻥ‬ ‫)‪ (١‬ﺑﻔﺘﺢ ﺍﻟﻤﻴﻢ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ ﻭﺍﻷﺻﻞ ﻣﺰﻧﻮﻳﺘﻪ ﺃﺑﺪﻟﺖ ﺍﻟﻮﺍﻭ ﻳﺎﺀ ﻭﺃﺩﻏﻤﺖ ﻓﻲ ﺍﻟﻴﺎﺀ ﻭﻛﺴﺮ ﻣﺎ ﻗﺒﻠﻬﺎ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻋﺪﻱ ﺍﻟﺰﻧﺎ ﻟﺘﻀﻤﻨﻪ ﻣﻌﻨﻰ ﺍﻟﻮﻁﺀ ﺃﻭ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﺍﻟﺤﺬﻑ ﻭﺍﻹﻳﺼﺎﻝ‪،‬‬ ‫ﻣﺴﺘﺘﺮﺍ ﻓﺄﻧﺚ ﺍﻟﻠﻔﻆ ﻭﺻﺤﺖ ﺇﺿﺎﻓﺘﻪ‪.‬‬ ‫‬‫ﻧﺎﺋﺒﺎ‬ ‫ﻭﺍﻷﺻﻞ ﻣﺰﻧﻲ ﺑﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﺣﺬﻓﺖ ﺍﻟﺒﺎﺀ ﻛﺎﻥ ﺍﻟﻀﻤﻴﺮ ‬ ‫ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪./٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪68‬‬ ‫ﻣﻮﺣﺪﺍ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ :‬ﻣﻦ ﺯﻧﻰ ﺑﺎﻣﺮﺃﺓ ﻓﻼ‬ ‫‬‫ﺃﺣﺪﻫﻤﺎ‬ ‫ﺃﺑﺪﺍ‬ ‫ﻳﺘﺰﻭﺟﻬﺎ ﻭﻟﻴﺠﻌﻞ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺒﺤﺮ ﺍﻷﺧﻀﺮ‪ ،‬ﻭﺇﻥ ﻗﺪﺭ ﺃﻥ ﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ‬ ‫ﻓﻠﻴﻔﻌﻞ‪ .‬ﻭﺳﺌﻞ ﺻﺤﺎﺑﻲ ﻋﻦ ﺯﺍﻥ ﺑﺎﻣﺮﺃﺓ ﺗﺰﻭﺟﻬﺎ ﻓﻘﺎﻝ‪ :‬ﺗﺰﻭﺟﻬﺎ ﺷﺮ ﻣﻦ ﺯﻧﺎﻩ‪،‬‬ ‫ﻭﺳﺌﻠﺖ ﻋﺎﺋﺸﺔ ﻓﻜﺮﻫﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﺣﺮﻣﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﻷﻧﻪ ﺍﺳﺘﺤﻼﻝ‪ ،‬ﻭﺍﻟﺰﻧﺎ ﺗﺸﻪ‪ ،‬ﻭﻟﺘﻜﺮﺭ‬ ‫ﺍﻟﻮﻁﺀ ﺑﺎﻟﺘﺰﻭﺝ ﻭﻣﺎ ﻳﺒﻨﻲ ﻋﻠﻴﻪ ﻭﻋﻨﻪ ﮊ ‪» :‬ﺃﻳﻤﺎ ﺭﺟﻞ ﺯﻧﻰ ﺑﺎﻣﺮﺃﺓ ﺛﻢ ﺗﺰﻭﺟﻬﺎ‬ ‫ﻓﻬﻤﺎ ﺯﺍﻧﻴﺎﻥ ﺃﺑﺪ ﺍ«)‪ ،(١‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﻻ ﻧﻜﺎﺡ ﺑﻌﺪ ﺳﻔﺎﺡ«)‪ (٢‬ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﻓﻲ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ Z Y X W ﴿ :‬ﺍﻟﻨﻮﺭ‪ [٣ :‬ﺃﻧﻪ ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺰﺍﻧﻲ ﻧﻜﺎﺡ ﻣﺰﻧﻴﺘﻪ‪،‬‬ ‫ﻭﺣﻜﻢ ﻛﻼﻣﻬﺎﺭﺣﻤﻬﺎ ﺍﷲﺣﻜﻢ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺮﻓﻮﻉ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﻓﻲ‬ ‫ﺫﻟﻚ ﺭﺩ ﻟﻘﻮﻝ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﺑﺘﺤﻠﻴﻞ ﻧﻜﺎﺡ ﺍﻟﺰﺍﻧﻲ ﺑﻤﺰﻧﻴﺘﻪ ﻣﻄﻠﻘﺎ‪،‬‬ ‫ﻭﻟﻘﻮﻝ ﻣﻦ ﻗﺎﻝ ﻣﻨﻬﻢ ﺑﺘﺤﻠﻴﻠﻪ ﺑﺸﺮﻁ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻮﺑﺔ‪.‬‬ ‫ﻭﺃﺟﺎﺯ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺯﻧﻰ ﺑﻬﺎ ﺃﻭ ﻧﻈﺮ ﻓﺮﺟﻬﺎ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﻟﺸﺎﻓﻌﻲ ﺫﻟﻚ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻣﻨﻌﺎ ﺗﺰﻭﺝ ﺑﻨﺘﻬﺎ ﻭﻛﺬﺍ ﻣﻨﻌﺎ ﺗﺰﻭﺝ ﺍﻻﺑﻦ ﻭﺗﺴﺮﻳﻪ ﺑﺄﻣﺔ ﻧﻈﺮ ﺃﺑﻮﻩ ﻣﺎ ﺑﻄﻦ‪،‬‬ ‫‬ ‫ﻭﻋﺎﺏ ﻋﻠﻴﻬﻤﺎ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻛﻴﻒ ﺣﻠﺖ ﺍﻟﻤﺰﻧﻴﺔ ﻭﺣﺮﻣﺖ ﺑﻨﺘﻬﺎ؟ ﻭﺃﻗﻮﻝ‪:‬‬ ‫ﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻪ ﻻ ﻋﻴﺐ ﻋﻠﻴﻬﻤﺎ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﺒﻨﺖ ﻷﻧﻬﻤﺎ ﺣﺮﻣﺎﻫﺎ ﻣﻦ ﺣﻴﺚ ﺇﻥ‬ ‫ﺃﻣﻬﺎ ﺻﺎﺭﺕ ﻛﺰﻭﺟﺔ ﻟﻤﻦ ﺯﻧﻰ ﺑﻬﺎ‪ ،‬ﻭﻣﺲ ﺍﻷﻡ ﻳﺤﺮﻡ ﺍﻟﺒﻨﺖ ﻭﺇﻧﻤﺎ ﻳﻌﺎﺏ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻭﻳﺤﺘﺞ ﻋﻠﻴﻬﻤﺎ ﺑﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺰﻧﻲ ﺑﻬﺎ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ‬ ‫ﺍﻟﻤﺼﻨﻒ ﻭﺃﺑﺎ ﺯﻛﺮﻳﺎﺀ ﻋ ‪‬ﻤﻤﺎ ﻣﺎ ﻋ ‪‬ﻤﻤﺎ ﻓﻲ ﺗﺤﺮﻳﻢ ﻧﻜﺎﺡ ﺍﻟﺮﺟﻞ ﺑﻤﺰﻧﻴﺘﻪ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻘﻮﻻ‪ :‬ﺗﻌﻤﺪﺍ ﺃﻭ ﻟﻢ ﻳﺘﻌﻤﺪﺍ؛ ﻷﻧﻬﻤﺎ ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪﺍ ﻭﻻ ﺃﺣﺪﻫﻤﺎ ﻻ ﺗﺤﺮﻡ؛ ﻣﺜﻞ ﺃﻥ‬ ‫ﻧﺎﺋﻤﺎ ﺃﻭ ﺳﻜﺮﺍ ﻧﺎ ﺃﻭ ﺟﻦ ﻭﻇﻦ‬ ‫ﻳﻈﻦ ﻛﻞ ﻣﻨﻬﻤﺎ ﺃﻥ ﺍﻵﺧﺮ ﺯﻭﺟﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ‬ ‫ﺍﻵﺧﺮ ﺃﻧﻪ ﺯﻭﺟﻪ ﺃﻭ ﻭﺟﺪﻩ ﻓﻲ ﻓﺮﺍﺷﻪ‪ ،‬ﻭﻇﻨﻪ ﺯﻭﺟﻪ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻟﻴﺲ ﻓﻴﻪ‬ ‫ﺗﻌﻤﺪ ﺍﻟﺰﻧﺎ ﻛﺘﺰﻭﺝ ﺑﺮﺟﻞ ﻳﻈﻦ ﺃﻧﻪ ﻭﻟﻲ ﻓﺈﺫﺍ ﻫﻮ ﻏﻴﺮ ﻭﻟﻲ‪ ،‬ﻭﺗﺴﺮﻳﻬﺎ ﻭﻣﺎ ﻓﻮﻗﻬﺎ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺡ‪ ١٦٩٤٩ :‬ ‪.١٦٩٤٥١‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪69‬‬‫ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﺰﻧﻰ‬ ‫ﻭﻣﺎ ﺗﺤﺘﻬﺎ‪ ،‬ﻭﺗﺠﻮﺯ ﺃﺧﺘﻬﺎ ﻭﺧﺎﻟﺘﻬﺎ ﻭﻋﻤﺘﻬﺎ ﻭﻏﻴﺮﻫﻦ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﺒﻨﻴﻪ ﺃﻣﻬﺎﺗﻬﺎ‬ ‫ﻭﺑﻨﺎﺗﻬﺎ ﺍﻟﺘﻲ ﻭﻟﺪﺕ ﻗﺒﻞ ﺯﻧﺎﻩ ﺑﻬﺎ‪.‬‬ ‫ﻭﻳﺤﺮﻡ ﻋﻠﻴﻬﺎ ﻧﻜﺎﺣﻪ ﻭﻣﻦ ﻓﻮﻗﻪ ﻭﻣﻦ ﺗﺤﺘﻪ‪ ،‬ﻭﺣﻞ ﻏﻴﺮ ﺫﻟﻚ ﻛﺄﺧﻴﻪ ﻭﺧﺎﻟﻪ‬ ‫ﻭﻋﻤﻪ‪ ،‬ﻭﺇﻥ ﺗﻨﺎﻛﺤﺎ ﻓﺎﺭﻗﻬﺎ ﻭﺃﺻﺪﻗﻬﺎ ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ ﻭﻻ ﻳﺘﻮﺍﺭﺛﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻳﻮﺳﻒ ﺑﻦ‬ ‫ﻭﻟﺪﺍ ﻳﺴﻤﻴﻪ ﺃﻫﻞ‬ ‫ﻣﺮﺩﺍﺱ ﺍﻟﺘﻤﻴﺠﺎﺭﻱ ﺑﺎﻟﺤﺮﺍﻡ ﻣﻊ ﺍﻣﺮﺃﺓ ﻣﺸﻬﻮﺭﺓ ﺑﺎﻟﺰﻧﺎ ﻭﻭﻟﺪ ﻣﻌﻬﺎ ‬ ‫ﻧﺼﺎ ﻓﻲ‬ ‫ﺗﻤﻴﺠﺎﺭ ﻭﻟﺪ ﻳﻮﺳﻒ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺰﻳﺰ‪ :‬ﻳﺮﺛﻪ ﻭﻳﻨﺴﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻗﻮﻝ ﻟﻴﺲ ﻫﺬﺍ ‪‬‬ ‫ﺃﻥ ﻣﻦ ﻭﻟﺪ ﻣﻊ ﻣﺰﻧﻴﺘﻪ ﺑﻨﻜﺎﺡ ﻳﺜﺒﺖ ﻧﺴﺒﻪ‪ ،‬ﻷﻧﻪ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﺛﺒﺖ ﺍﻟﻨﺴﺐ‬ ‫ﻟﻌﺪﻡ ﺇﻗﺮﺍﺭ ﻳﻮﺳﻒ ﺑﺎﻟﺰﻧﺎ ﻭﻋﺪﻡ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﻮﻥ ﻣﻌﻬﺎ ﺑﺎﻟﺤﺮﺍﻡ ﻓﻴﺤﺘﻤﻞ ﺍﻟﺰﻧﺎ‬ ‫ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻔﺮﻗﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺣﺮﻣﺖ ﺑﻨﻈﺮ ﺃﻭ ﻣﺲ ﻳﺪ ﻓﻼ ﻳﻔﺮﻗﺎﻥ ﺇﻥ ﺗﻨﺎﻛﺤﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻔﺮﻗﺎﻥ ﻗﺎﻟﻪ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻓﻤﻦ ﺃﺭﺿﻌﺘﻬﺎ ﻣﺰﻧﻴﺘﻚ ﻻ ﺗﺤﻞ ﻟﻚ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ‬ ‫ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺤﺮﺍﻡ ﻳﺤﺮﻡ ﺍﻟﺤﻼﻝ ﻛﻤﺰﻧﻴﺔ ﺍﻷﺏ ﻻ ﺗﺤﻞ ﻭﻻ‬ ‫ﻣﺎ ﻓﻮﻗﻬﺎ ﺃﻭ ﺗﺤﺘﻬﺎ ﻟﻤﻦ ﻓﻮﻗﻪ ﺃﻭ ﺗﺤﺘﻪ ﻭﺇﻟﻴﻪ ﺭﺟﻊ ﻣﺎﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ‬ ‫‬ ‫ﺣﻼﻻ‪ ،‬ﻭﺭﺩ ﺑﺘﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﻭﺍﻷﻧﺠﺎﺱ ﻣﺎ ﺣﻞ‪ ،‬ﻭﻓﻲ‬‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻣﺎ ﺣﺮﻡ ﺣﺮﺍﻡ‬ ‫ﺍﻟﻠﻘﻂ ﻣﺎ ﻧﺼﻪ‪ :‬ﻭﺳﺌﻞ ﻋﻦ ﺯﺍﻥ ﺑﺎﻣﺮﺃﺓ ﻫﻞ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﻧﺴﻠﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻻ ﻳﺤﺮﻡ ﻋﻠﻴﻪ‬ ‫ﺇﻻ ﺑﻨﺘﻬﺎ ﻭﺃﻣﻬﺎ ﻭﻻ ﺑﺄﺱ ﺑﺠﻤﺎﻉ ﺍﻣﺮﺃﺓ ﺑﺤﻀﺮﺓ ﻃﻔﻞ ﻻ ﻳﻌﻘﻞ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻭﻃﺊ ﺍﻣﺮﺃﺓ‬ ‫ﻏﻠﻄ ﺎ ﻓﻼ ﺗﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻏﺎﺋﺐ ﻋﻠﻰ ﻋﻠﻢ ﻭﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺛﻢ ﺻﺢ ﺃﻥ‬ ‫ﺫﻟﻚ ﺑﻌﺪ ﻣﻮﺕ ﻭﺍﻧﻘﻀﺎﺀ ﻋﺪﺓ ﺣﻠﺖ ﻟﻪ ﻭﻋﺼﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻔﺮ ﻭﺣﺮﻣﻬﺎ ﺑﻌﺾ ﺑﻨﻴﺘﻪ)‪.(١‬‬ ‫ ا  @ ا واج  ا‪3‬‬ ‫ﻗﻴﻞ‪ :‬ﺍﻟﻌﻠﺔ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺮﺟﻞ‪ ،‬ﺇﺫﺍ ﺯﻧﻰ ﺑﻬﺎ ﺃﻥ ﻻ ﻳﺘﺰﻭﺟﻬﺎ‪:‬‬ ‫ﺃﺑﺪﺍ‪.‬‬ ‫ﺇﺟﻤﺎﻉ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻻ ﺧﻼﻑ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﻲ ﺗﺤﺮﻳﻤﻬﺎ ﻋﻠﻴﻪ ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٤٧/٦‬ ‪ ،٤٩‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٤٣٢/٧‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪ .١٣٣/٢‬ﻓﺘﺎﻭﻯ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١٥٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪70‬‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪S R Q P O N M L K J I H ﴿ :‬‬ ‫‪] ﴾ Z Y X W VU T‬ﺍﻟﻨﻮﺭ‪ .[٣ :‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺤﺪﻭﺩﻳﻦ‪ ،‬ﻓﻼ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﻨﻜﺤﻬﺎ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻻ ﻣﺤﺪﻭﺩ ﻣﺜﻠﻬﺎ‪ ،‬ﺑﺎﺗﻔﺎﻕ ﺍﻷﻣﺔ‪ ،‬ﻳﻜﻮﻥ‬ ‫ﻣﺤﺪﻭ ﺩﺍ‪ ،‬ﻋﻠﻰ ﺯﻧﻰ ﻏﻴﺮ ﺍﻟﺘﻲ ﻳﺘﺰﻭﺟﻬﺎ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺍﻟﺨﻠﻴﻠﻲ ﺣﻜﻤﺔ ﺗﺤﺮﻳﻢ ﺯﻭﺍﺝ ﺍﻟﺰﺍﻧﻲ ﺑﺎﻟﺰﺍﻧﻴﺔ‬ ‫ﻓﻴﻘﻮﻝ‪ :‬ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺫﻟﻚ ﺃﻥ ﺍﻟﺰﺍﻧﻲ ﻳﺒﻘﻰ ﻗﻠﻘﺎ ﺇﻥ ﺗﺰﻭﺝ ﻣﺰﻧﻴﺘﻪ ﻏﻴﺮ ﻣﻄﻤﺌﻦ ﺇﻟﻰ‬ ‫ﺃﻣﺎﻧﺘﻬﺎ ﻓﻲ ﻧﻔﺴﻬﺎ؛ ﻷﻧﻪ ﺃﺧﺘﺒﺮﻫﺎ ﺑﻨﻔﺴﻪ ﻭﻛﺬﺍ ﺍﻟﻌﻜﺲ‪ ،‬ﻭﺍﻟﺰﻭﺍﺝ ﻋﻼﻗﺔ ﻣﺒﻨﻴﺔ‬ ‫ﻋﻠﻰ ﺍﻟﺜﻘﺔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪_ ^ ] \ [ Z Y ﴿ :‬‬ ‫` ‪l k j i h gf e d c b a‬‬ ‫‪] ﴾ m‬ﺍﻟﺮﻭﻡ‪.(٢)[٢١ :‬‬ ‫‬ ‫ر‪H‬ﻼ  ‪3‬‬ ‫ @ =' @‪ I‬رأى‬ ‫‬ ‫ﺭﺟﻼ ﻳﺰﻧﻲ ﻻ ﻳﺰﻭﺟﻪ ﺑﺤﺮﻣﺘﻪ‪ ،‬ﻭﻻ ﻳﺤﻀﺮ ﻓﻲ ﺗﺰﻭﻳﺠﻪ‪،‬‬ ‫ﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻣﻦ ﺭﺃﻯ‬ ‫ﻭﻻ ﻳﺸﻬﺪ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﺫﺍ ﺭﺁﻩ ﻳﺰﻧﻲ‪ ،‬ﺛﻢ ﺗﺎﺏ ﻭﺃﺻﻠﺢ‪ ،‬ﺗﻮﻻﻩ‪ ،‬ﻭﺯﻭﺟﻪ ﺑﺤﺮﻣﺘﻪ‪ ،‬ﻭﺻﻠﻰ‬ ‫ﻋﻠﻰ ﺟﻨﺎﺯﺗﻪ؛ ﻷﻥ ﺗﻮﺑﺘﻪ ﺗﺄﺗﻲ ﻋﻠﻰ ﺟﻤﻴﻊ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺎﺋﺐ‬ ‫ﺟﺎﺋﺰ ﻟﻪ‪ ،‬ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻟﺤﺮﺓ ﺍﻟﻤﺴﻠﻤﺔ ﻏﻴﺮ ﺍﻟﻤﺤﺪﻭﺩﺓ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﺤﺪﻭﺩ‪ ،‬ﻓﻼ ﻳﺘﺰﻭﺝ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﺇﻻ ﺍﻟﻤﺤﺪﻭﺩﺓ ﻭﻟﻮ ﺗﺎﺏ ﻋﻨﺪﻫﻢ‬ ‫ﻣﻦ ﺫﻟﻚ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٣٨/٧‬ ‪.٥٣٩‬‬ ‫)‪ (٢‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١٦١/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٣٩/٧‬ ‪.٥٤٠‬‬ ‫‪71‬‬‫ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﺰﻧﻰ‬ ‫ @ =' @‪ &8 I‬أن زو‪ [ ',H‬ز‪Q3‬‬ ‫ﺇﺫﺍ ﺯﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻭﻫﻲ ﻣﻦ ﺯﻭﺝ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﺎ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺻﺪﺍﻕ؛ ﻟﻘﻮﻝ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪° ¯ ® ¬ « ª © ¨ § ¦ ﴿ :‬‬ ‫‪] ﴾ ±‬ﺍﻟﻨﺴﺎﺀ‪[١٩ :‬‬ ‫ﻭﺍﻟﻔﺎﺣﺸﺔ‪ :‬ﺍﻟﺰﻧﻰ ﻣﻊ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﺭﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ‬ ‫ﺃﺧﺮﻯ‪ ،‬ﻓﻮﻃﺌﻬﺎ ﻭﻫﻲ ﻛﺎﺭﻫﺔ ﻟﺬﻟﻚ‪ ،‬ﻓﺤﻤﻠﺖ‪ ،‬ﻓﻼ ﻳﺤﻞ ﻟﺰﻭﺟﻬﺎ ﺃﻥ ﻳﻄﺄﻫﺎ‪ ،‬ﺣﺘﻰ‬ ‫ﺗﻀﻊ ﺣﻤﻠﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻭﻃﺌﻬﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﺗﻀﻊ ﺣﻤﻠﻬﺎ‪ ،‬ﻓﺄﺭﺟﻮ ﺃﻥ ﻻ ﺗﻔﺴﺪ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﻋﻠﻢ ﺭﺟﻞ ﻣﻦ ﺯﻭﺟﺘﻪ ﺍﻟﺰﻧﺎ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺤﺘﺎﻝ ﻓﻲ ﺍﺳﺘﺨﺮﺍﺝ ﺣﻘﻪ ﻣﻨﻬﺎ‬ ‫ﻭﺇﺧﺮﺍﺟﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺍﻃﻠﻌﺖ ﻫﻲ ﻋﻠﻰ ﺍﻟﺰﻧﻰ ﻣﻦ ﺯﻭﺟﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﺃﻥ ﺗﺤﺘﺎﻝ ﻓﻲ ﺃﺧﺬ‬ ‫ﺣﻘﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﺧﺮﻭﺟﻬﺎ ﻣﻨﻪ)‪.(١‬‬ ‫ @‪  = ﴿ :‬‬ ‫‪] ﴾ I‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٥ :‬ﻋﻨﺪ ﺑﻌﺾ ﺃﻥ ﻳﺪﺧﻞ ﻭﻳﺴﻠﻢ ﻋﻠﻴﻬﺎ ﻭﻳﻬﺪﻱ ﺇﻟﻴﻬﺎ ﻭﻻ‬ ‫ﻳﺘﻜﻠﻢ ﺑﺸﻲﺀ‪ ،‬ﻭﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻭﻏﻴﺮﻩ؛ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻤﻌﺘﺪﺓ‬ ‫ﻓﻴﻌﺮﺽ ﻟﻨﻜﺎﺡ ﻭﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺣﻠﺖ ﻋﺪﺗﻚ ﻭﺗﻄﻬﺮﺕ ﺗﺰﻭﺟﺘﻚ‪ ،‬ﻓﻨﻬﻰ ﺍﷲ ﻋﻦ‬ ‫ﻧﻜﺎﺣﺎ ﻓﻲ ﻋﺪﺓ ﺑﻤﻮﺕ ﺃﻭ ﻃﻼﻕ ﺑﺎﺋﻦ‪ ،‬ﻛﻄﻼﻕ ﺛﻼﺙ‬ ‫‬‫ﺫﻟﻚ‪ ،‬ﻣﺎ ﻟﻢ ﺗﻮﺍﻋﺪ‬ ‫ﻭﻛﻄﻼﻕ ﺍﺛﻨﻴﻦ ﻓﻴﻤﻦ ﻃﻼﻗﻬﺎ ﺍﺛﻨﺎﻥ ﻭﻃﻼﻕ ﻭﺍﺣﺪ ﻓﻴﻤﻦ ﻃﻼﻗﻬﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﻄﻼﻕ‬ ‫ﻭﺍﺣﺪ ﺇﺫﺍ ﺣﻜﻢ ﺑﺄﻧﻪ ﻻ ﺗﺼﺢ ﺭﺟﻌﺘﻬﺎ‪ ،‬ﻭﻓﻲ ﻋﺪﺓ ﺑﺘﺤﺮﻳﻢ ﺃﻭ ﺑﻔﺪﺍﺀ ﺃﻭ ﺧﻠﻊ ﺇﻥ‬ ‫ﻗﻴﻞ‪ :‬ﻻ ﺗﺼﺢ ﺍﻟﻤﺮﺍﺟﻌﺔ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﺻﺤﺘﻬﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ @ ‪ :‬ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮ ﺍﷲ ﻣﻦ‬ ‫ﺍﻟﺘﻌﺮﻳﺾ ﻓﻲ ﺍﻟﻌﺪﺓ ﻓﺬﻟﻚ ﻓﻲ ﺍﻟﺒﻮﺍﺋﻦ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻛﻠﻬﻦ ﺑﺎﻟﻤﻮﺕ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻛﺮﻩ‬ ‫ﺑﻌﺾ ﺍﻟﺘﻌﺮﻳﺾ ﻟﻠﻤﻄﻠﻘﺔ ﺛﻼﺛﺎ ﻭﻧﺤﻮﻫﺎ ﻏﻴﺮ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ)‪.(١‬‬ ‫ ا‪2H N8 .‬از ا‪!,‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻟﺘﻌﺮﻳﺾ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪@ ? > = ﴿ :‬‬ ‫‪N M L K JI H G F E D C B A‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٧٢/٦‬ ‪ ،٧٤‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪106‬‬ ‫‪] ﴾ W V U T S R Q P O‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٥ :‬ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ‬ ‫ﻗﻮﻟﻪ ﺑﻌﺪ ﺫﻟﻚ‪b a` _ ^ ] \ [ Z Y ﴿ :‬‬ ‫‪] ﴾ o n m l k ji h g f e d c‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٥ :‬ﺃﻱ‪:‬‬ ‫ﺗﻠﻮﻳﺤﺎ ﻓﺈﻧﻪ ﻳﻔﻬﻢ ﻣﻦ‬ ‫‬‫ﻻ ﺗﻘﻄﻌﻮﺍ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻟﻌﺪﺓ ﺑﻞ ﻟﻮﺣﻮﺍ ﺇﻟﻴﻪ‬ ‫ﻗﻮﻟﻪ‪ :‬ﻻ ﺗﺼﺮﺡ ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻟﺘﻌﺮﻳﺾ)‪.(١‬‬ ‫ @‪! *#: I‬ه  اة‬ ‫ﻣﻦ ﺧﻄﺐ ﻟﻌﺒﺪ ﻏﻴﺮﻩ ﺃﻭ ﻟﺤﺮ ﺑﺎﻟﻎ ﺑﻼ ﺃﻣﺮ ﻣﻨﻪ ﻓﻲ ﺍﻟﻌﺪﺓ ﻓﻠﻠﻤﺨﻄﻮﺏ ﻟﻪ‬ ‫ﻋﺒﺪﺍ‪ ،‬ﻭﺇﻥ ﺭﺿﻲ ﺍﻟﺒﺎﻟﻎ ﻭﺗﺒﺴﻢ ﻟﻪ‬ ‫ﺣﺮﺍ ﺃﻭ ‬ ‫ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻭﻻ ﻳﻀﺮ ﺃﻣﺮ ﻏﻴﺮ ﺍﻟﺒﺎﻟﻎ ‪‬‬ ‫‬ ‫ﺟﻤﻴﻼ ﻟﺬﻟﻚ ﺑﻌﺪ ﻣﺎ ﻓﻌﻠﻪ ﺑﻼ ﺃﻣﺮ ﻣﻨﻪ ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ‬ ‫ﻟﺬﻟﻚ ﻭﻓﻌﻞ ﻣﻌﻪ‬ ‫ﺍﻟﺮﺿﺎ ﻭﺍﻟﺘﺒﺴﻢ ﻟﺬﻟﻚ ﻭﺍﻟﻤﺠﺎﻣﻠﺔ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺗﻘﺮﻳﺮ ﻟﻠﻤﻌﺼﻴﺔ ﻭﺭﺿﻰ ﺑﻬﺎ ﻭﻟﻮ ﻟﻢ‬ ‫ﻳﺼﺮﺡ ﻟﻪ ﺑﺬﻟﻚ ﻷﻥ ﺍﷲ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﻏﻴﺮ ﺃﻧﻬﺎ ﻻ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﻋﻨﺪﻱ ﻷﻧﻪ ﻟﻢ‬ ‫ﻳﺨﻄﺐ ﺑﺈﺫﻧﻪ ﻭﻟﻢ ﻳﺠﺰ ﻓﻌﻠﻪ ﺑﻠﺴﺎﻧﻪ ﻭﺍﻟﺘﺒﺴﻢ ﻭﺍﻟﻤﺠﺎﻣﻠﺔ ﻭﺍﻟﺤﺐ ﻓﻲ ﺍﻟﻘﻠﺐ ﻟﻮ‬ ‫ﻓﻌﻠﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺓ ﻣﻊ ﺍﻟﻤﺮﺃﺓ ﻟﻢ ﻳﺨﺮﺟﻦ ﻋﻦ ﺍﻟﺘﻌﺮﻳﺾ ﻭﻏﺎﻳﺘﻬﻦ ﺃﻧﻬﻦ ﺗﻌﺮﻳﺾ‬ ‫ﻭﺍﻟﺘﻌﺮﻳﺾ ﺟﺎﺋﺰ ﻓﻜﻴﻒ ﻭﻗﺪ ﻓﻌﻠﻬﻦ ﻣﻊ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻣﻦ ﻋﺮﺽ ﻓﻲ ﻋﺪﺓ ﺭﺟﻌﻴﺔ‬ ‫ﻋﺼﻰ ﻭﺣﺮﻣﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ)‪.(٢‬‬ ‫ﻭﻻ ﺗﺨ ﻄ ﺐ ﻣﻌﺘﺪ ﺓ ﻟﻨﻔﺴﻬﺎ ﺃﻭ ﻟﻮﻟﻴﻬﺎ ﺃﻭ ﻟﻤﻮﺻﻞ ﻟﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻟﻤﻦ ﻳﻜﻮﻥ‬ ‫ﺃﻣﺮﻫﺎ ﺑﻴﺪﻩ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﻓﻔﻲ ﺣﺮﻣﺘﻬﺎ ﻗﻮﻻﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﺄﺱ ﺑﺨﻄﺎﺏ ﺍﻟﺒﺎﻟﻐﺔ ﺇﻟﻰ‬ ‫ﺃﺑﻴﻬﺎ ﻭﻟﻮ ﻭﻋﺪﻩ ﻣﺎ ﻟﻢ ﺗﻌﺪﻩ ﻫﻲ‪ ،‬ﻭﺧﻄﺎﺏ ﺍﻟﺼﺒﻴﺔ ﺇﻟﻰ ﺃﺑﻴﻬﺎ ﻛﺨﻄﺎﺑﻬﺎ ﻟﻨﻔﺴﻬﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٧٤/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٧٤/٦‬ ‪.٧٥‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٧٥/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٠٥/٨‬‬ ‫‪107‬‬‫ﺑﺎﺏ ﺍﻟﺘﻌﺮﻳﺾ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ ‪ rG‬ا!أة  ا‪(?3‬ء ‪8‬‬ ‫ﺗﺼﺪﻕ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ ﺇﻥ ﻛﺎﻧﺖ ﺑﺎﻟﺤﻴﺾ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪N ﴿ :‬‬ ‫‪﴾] \ [ Z Y X W V U T S R Q P O‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٨ :‬ﻓﻲ ﺣﻴﻦﺃﻱ‪ :‬ﻭﻗﺖﻣﻤﻜﻦ ﺃﻥ ﺗﺘﻢ ﻓﻴﻪ‪ ،‬ﻛﺘﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ ﻟﻠﺤﺮﺓ‬ ‫ﻭﺳﺘﺔ ﻭﻋﺸﺮﻳﻦ ﻟﻸﻣﺔ ﺑﺄﻥ ﺍﺑﺘﺪﺃﺕ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺍﻟﺸﻬﻮﺭ ﺑﺄﻥ ﺍﺑﺘﺪﺃﺕ ﻣﻦ‬ ‫ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﺍﻟﻌﺮﺑﻲ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺪﺓ ﺑﺬﻟﻚ ﻻ ﺑﺎﻟﺤﻴﺾ ﻓﺈﻥ ﺍﻷﻳﺎﻡ ﻭﺍﻟﺸﻬﻮﺭ‬ ‫ﻇﺎﻫﺮﺓ ﻓﺈﻧﻤﺎ ﻳﺆﺧﺬ ﻓﻴﻬﻤﺎ ﺑﺎﻷﻣﻴﻨﻴﻦ ﺃﻭ ﺑﺄﻣﻴﻦ ﻭﺃﻣﻴﻨﺘﻴﻦ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺍﺳﺘﺮﻳﺒﺖ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻓﻲ ﻋﺪﺓ ﻭﻗﺪ ﻋﻠﻤﺖ ﺩﻭﻧﻪ ﻭﻣﺲ ﺃﻭ ﺳﺄﻟﻬﺎ ﻓﻘﺎﻟﺖ‪:‬‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ﺇﻥ ﺟﻬﻠﺖ‬ ‫ﺍﻧﻘﻀﺖ ﻭﻛﺬﺑﺘﻪ ﻓﻼ ﺻﺪﺍﻕ ﻭﺣﺮﻣﺖ ‬ ‫ﺣﺮﻣﺔ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪ ،‬ﻭﻻ ﻏﺮﻡ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺇﻻ ﺇﻥ ﺳﺄﻟﻪ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﻧﻘﻀﺖ‪.‬‬ ‫ﻓﺈﻥ ﺗﺰﻭﺟﺖ ﺑﻌﺪ ﺃﻥ ﻗﺎﻟﺖ‪ :‬ﻗﺪ ﺍﻧﻘﻀﺖ ﺛﻢ ﺯﻋﻤﺖ ﺃﻧﻬﺎ ﻟﻢ ﺗﻨﻘﺾ ﻗﺒﻞ‬ ‫ﻣﻨﻬﺎ ﻗﻮﻟﻬﺎ ﺇﻥ ﻋﺮﻓﺖ ﺗﻮﺑﺘﻬﺎ ﻭﺗﺼﺪﻕ ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﺤﻜﻢ ﺑﻌﺪ‬ ‫ﺇﻗﺮﺍﺭﻫﺎ ﺑﺎﻻﻧﻘﻀﺎﺀ ﺃﻭﻝ ﻣﺮﺓ ﻭﻟﻮ ﻟﻢ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻟﺼﺤﺔ ﺍﻟﻌﻘﺪ ﻓﻼ ﻳﻨﺤﻞ ﺇﻻ‬ ‫ﺑﻴﻘﻴﻦ ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻛﻞ ﻣﺎ ﻟﺰﻣﻚ ﻓﻴﻤﺎ ﺑﻴﻨﻚ ﻭﺑﻴﻦ ﺍﷲ ﻳﺤﻜﻢ ﺑﻪ‬ ‫ﻋﻠﻴﻚ ﻓﺈﻧﻬﻤﺎ ﻳﻔﺮﻗﺎﻥ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺰﻭﺝﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﺇﻥ ﺻﺪﻗﻬﺎ ‬ ‫ﺃﺑﺪﺍ ﻭﺇﻥ ﻟﻢ ﺗﺘﻌﻤﺪ‪،‬‬ ‫ﺃﻥ ﻳﻘﻴﻢ ﻣﻌﻬﺎ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻘﻴﻢ ﻣﻌﻪ ﻭﺣﺮﻡ ﻋﻠﻴﻬﺎ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺘﻌﻤﺪ ﻭﺻﺪﻗﻬﺎ ﺣﻠﺖ ﺑﺠﺪﻳﺪ ﺑﻌﺪ ﻋﺪﺓ‪ ،‬ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻓﻲ ﻣﺎ ﺑﻴﻨﻪ‬ ‫ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﺘﻌﻤﺪ ﻷﻥ ﺧﻄﺄﻫﺎ ﺃﻟﺰﻣﻬﺎ ﺿﻤﺎﻥ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻳﺆﺧﺬ‬ ‫ﺑﺎﻟﺼﺪﺍﻕ ﻓﻲ ﺍﻟﺤﻜﻢ ﻭﺑﻨﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺗﻬﺎ ﻭﺳﻜﻨﺎﻫﺎ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻬﺎ ﺫﻟﻚ ﺇﻻ‬ ‫ﺇﻥ ﻟﻢ ﺗﺠﺪ ﺃﻥ ﻳﺨﻠﻲ ﺳﺒﻴﻠﻬﺎ ﻓﺈﻧﻪ ﻳﺤﻞ ﻟﻬﺎ ﻣﻦ ﺣﻴﻦ ﺍﻋﺘﺮﻓﺖ ﻟﻪ ﻓﻘﻂ ﻓﻤﻨﻌﻬﺎ‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺗﻘﺪﻡ ﻓﺘﺮﺩﻩ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٧٥/٦‬ ‪.٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪108‬‬ ‫ ‪ rG‬ا!أة ا‪ 8‬ا‪#‬ﻼق إن ‪a‬ن  زوج‬ ‫ﻇﻬﺎﺭﺍ ﺃﻭ ﻓﺪﺍﺀ ﺃﻭ ﺣﺮﻣﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‬ ‫‬‫ﻻ ﺗﺼﺪﻕ ﻣﺪﻋﻴﺔ ﻃﻼﻗﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ﺃﻭ‬ ‫ﺃﻭ ﻣﻮ ﺗﺎ ﻟﻪ ﺇﻥ ﻋﺮﻑ ﻟﻬﺎ ﺯﻭﺝ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻌﻴﻦ ﺃﻫﺬﺍ ﺃﻡ ﻫﺬﺍ؟ ﻭﻻ ﺗﺘﺰﻭﺝ ﺣﺘﻰ‬ ‫ﻳﻈﻬﺮ ﻣﺪﻋﺎﻫﺎ ﺑﺒﻴﺎﻥ ﺍﻟﻤﻮﺕ ﺃﻭ ﻧﺤﻮ ﺍﻟﻄﻼﻕ ﺃﻭ ﺇﻗﺮﺍﺭﻩ ﺑﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺍﻟﺘﺼﺪﻳﻖ‬ ‫ﺣﺠﺔ ﻓﻴﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﺘﻌﻠﻖ ﺑﺨﻼﻓﻪ ﺣﻖ ﻟﻤﺨﻠﻮﻕ ﻓﻼ ﺗﺼﺪﻕ ﻓﻲ ﻗﻮﻟﻬﺎ‪ :‬ﺇﻧﻬﺎ‬ ‫ﻃﻠﻘﺖ؛ ﻷﻥ ﻓﻲ ﺗﺼﺪﻳﻘﻬﺎ ﺗﻔﻮﻳ ﺘﺎ ﻟﺤﻖ ﺍﻟﺰﻭﺝ ﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻟﻬﺎ ﺯﻭﺝ ﻓﺘﺰﻭﺟﺖ ﺛﻢ ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﻟﻲ ﺯﻭﺝ ﻗﺒﻞ ﺃﻥ ﺗﺘﺰﻭﺟﻨﻲ‬ ‫ﻓﻄﻠﻘﻨﻲ ﺃﻭ ﻓﺎﺩﺍﻧﻲ ﺃﻭ ﻇﺎﻫﺮ ﻣﻨﻲ ﻓﻔﺘﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺃﻭ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺃﻭ ﻣﺎﺕ‬ ‫ﻋﻨﻲ ﻟﺰﻣﻪ ﻋﺰﻟﻬﺎ ﺣﺘﻰ ﻳﺘﻀﺢ ﺻﺪﻗﻬﺎ ﺃﻭ ﻛﺬﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻓﻲ ﻏﻴﺮ ﺍﻟﺤﻲ ﺣﻴﻦ‬ ‫ﻟﻢ ﻳﻌﻠﻢ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﺩﻋﺘﻪ ﺣ ‪‬ﻴﺎ ﻏﻴﺮ ﻣﻄﻠﻖ ﺃﻭ ﺣ ‪‬ﻴﺎ ﻣﻄﻠﻘﺎ ﺑﻌﺪ ﺍﻟﺘﺰﻭﺝ ﺑﺎﻟﺜﺎﻧﻲ ‬ ‫ﻣﺜﻼ‬ ‫ﻟﺰﻣﻪﺃﻱ‪ :‬ﺍﻟﺜﺎﻧﻲﻋﺰﻟﻬﺎ ﺍﺗﻔﺎﻗﺎ ﻹﻣﻜﺎﻥ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﺤﻜﻢ‬ ‫ﺯﻭﺟﺎ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺃﻭ ﺍﻟﻤﻌﻨﻰ ﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻧﺎ ﻧﻔﺮﻕ‬ ‫ﺇﻟﻰ ﻇﻬﻮﺭﻩ‪ ،‬ﻭﺇﻥ ﻇﻬﺮ ﺃﻥ ﻟﻬﺎ ‬ ‫ﺑﻴﻨﻬﻤﺎ ﺇﻟﻰ ﺃﻥ ﻳﻈﻬﺮ ﻣﺎ ﺧﻔﻲ ﻣﻦ ﺻﺪﻗﻬﺎ ﺃﻭ ﻛﺬﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﺗﺒﻴﻦ ﺃﻧﻬﺎ ﺫﺍﺕ ﺯﻭﺝ ﻓﻼ‬ ‫ﺻﺪﺍﻕ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﻟﻠﺜﺎﻧﻲ ﻣﺎ ﻭﻟﺪﺕ ﺑﻌﺪ ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻴﻬﺎ ﺃﺯﻭﺍﺝ‬ ‫ﺍﻟﺪﺍﺭﻳﻦ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺍﻟﺜﺎﻧﻲ ﺣﺪ ﻫﻮ ﻭﻫﻲ ﻭﺍﻟﻮﻟﺪ ﻟﻸﻭﻝ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺗﺖ ﺑﻪ‬ ‫ﻭﺍﺣﺪﺍ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ ﻣﺲ ﻭﺇﻥ‬ ‫‬‫ﻗﺒﻠﻬﺎ ﻭﺇﻥ ﻏﺼﺒﻬﺎ ﻟﻢ ﻳﺜﺒﺖ ﻟﻪ ﻭﻳﺤﺪ ﻭﻳﺼﺪﻗﻬﺎ‬ ‫ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ ﻓﺎﻟﻮﻟﺪ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﻟﺪﺗﻪ ﻗﺒﻠﻬﺎ ﻭﻟﻜﻞ ﻣﺲ ﺑﻌﺪ ﺍﻟﻄﻼﻕ ﺛﻼﺛﺎ ﺑﻼ‬ ‫ﻋﻠﻤﻬﺎ ﺑﻬﻦ ﺃﻭ ﻣﻊ ﺟﺤﻮﺩ ﺃﻭ ﺇﺟﺒﺎﺭ ﺻﺪﺍﻕ‪ ،‬ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ ﺇﻻ ﺇﻥ ﻓﺮﻕ ﺍﻟﺤﺎﻛﻢ‪،‬‬ ‫ﻭﻟﺰﻣﻪ ﺣﻴﻨﺌﺬ ﻣﺎ ﻭﻟﺪﺕ ﻗﺒﻞ ﺍﻟﺴﺘﺔ ﻭﻳﺤﺪ‪ ،‬ﻭﺣﺮﻡ ﺃﺯﻭﺍﺝ ﺍﻟﺪﺍﺭﻳﻦ ﻋﻠﻰ ﺍﻟﻨﺎﺷﺰﺓ‪،‬‬ ‫ﻭﺇﻥ ﺗﺎﺑﺖ ﺣﻞ ﻟﻬﺎ ﺃﺯﻭﺍﺝ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺃﺯﻭﺍﺝ ﺍﻟﺪﻧﻴﺎ ﻏﻴﺮ ﻣﻦ ﻧﺸﺰﺕ ﺇﻟﻴﻪ‪،‬‬ ‫ﻭﻳﺠﺒﺮ ﻋﻠﻰ ﻓﺮﺍﻗﻬﺎ ﻭﻻ ﺻﺪﺍﻕ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﻟﻪ ﻣﺎ ﻭﻟﺪﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻸﻭﻝ‪،‬‬ ‫ﻭﻓﻲ ﺍﻟﻤﻮﺍﺭﺛﺔ ﻗﻮﻻﻥ‪ ،‬ﺫﻛﺮ ﺟﻞ ﺫﻟﻚ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪.‬‬ ‫ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﺫﺍﺕ ﺯﻭﺝ ﻭﻗﺎﻟﺖ‪ :‬ﻇﻨﻨﺖ ﺃﻧﻪ ﻳﺤﻞ ﻟﻲ ﺃﺭﺑﻌﺔ ﺩﺭﺉ ﻋﻨﻬﺎ ﺍﻟﺤﺪ‪،‬‬ ‫‪109‬‬‫ﺑﺎﺏ ﺍﻟﺘﻌﺮﻳﺾ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻛﻤﺎ ﺩﺭﺉ ﻋﻦ ﻣﺘﺰﻭﺟﺔ ﻏﻼﻣﻬﺎ ﻇﺎﻧﺔ ﺃﻧﻪ ﻳﺤﻞ ﻟﻬﺎ ﻣﺎ ﻣﻠﻜﺖ ﻳﻤﻴﻨﻬﺎ ﻛﻤﺎ ﺣﻞ ﻟﻨﺎ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﺗﻘﻞ ﺫﻟﻚ ﺭﺟﻤﺖ ﻭﺗﺤﺮﻡ ﻋﻠﻰ ﺍﻷﻭﻝ ﺑﺪﺧﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻭﻳﻘﺒﻞ ﻗﻮﻟﻪ‬ ‫ﺳﺘﺮﺍ ﻭﺇﻥ ﻗﺎﻣﺖ ﺑﻴﻨﺔ ﺍﻟﻤﻮﺕ ﺃﻭ ﺍﻟﻄﻼﻕ ﺛﻢ ﺗﺒﻴﻦ‬ ‫‬‫ﺑﺪﺧﻮﻟﻪ ﺇﻥ ﺧﻼ ﺑﻬﺎ ﺃﻭ ﺃﺭﺧﻰ‬ ‫ﺧﻼﻓﻬﺎ ﻓﻠﻬﺎ ﺻﺪﺍﻕ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺑﺪﺧﻮﻝ ﺍﻟﺜﺎﻧﻲ ﺇﻻ‬ ‫ﺑﻤﺎ ﺗﻜﻮﻥ ﺑﻪ ﺯﺍﻧﻴﺔ ﺑﻼ ﺩﻋﻮﻯ ﺷﺒﻬﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺤﺮﻡ ﺑﺰﻧﺎ ﻋﻠﻰ ﻋﻤﺪ ﺑﻼ ﺷﺒﻬﺔ ﻭﺇﺫﺍ‬ ‫ﺃﻗﺮﺕ ﺑﺎﻟﺪﺧﻮﻝ ﺣﺮﻣﺖ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻭﻗﻴﻞ ﻛﻞ ﻭﻁﺀ ﺑﺸﺒﻬﺔ ﻭﻟﻮ‬ ‫ﻓﻲ ﺍﻷﺻﻞ ﺣﺮﺍﻡ‪ ،‬ﻓﻼ ﺗﺤﺮﻡ ﺑﻪ ﻋﻠﻰ ﺍﻷﺯﻭﺍﺝ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٧٦/٦‬ ‪.٧٨‬‬ ‫‪110‬‬ ‫ب  اا ‪ N8‬ا‪ ,‬و;‬ ‫  & اا [‪ ./‬ا واج‬ ‫ﺗﺒﺎﺡ ﺍﻟﻬﺪﺍﻳﺎ)‪ (١‬ﺑﻌﺪ ﺇﺑﺎﺣﺔ ﺍﻟﺨﻄﺒﺔ ﺑﺘﻤﺎﻡ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻗﺒﻠﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻗﺒﻞ ﺍﻹﺑﺎﺣﺔ ﺑﻌﺪﻡ‬ ‫ﺍﻟﺘﻤﺎﻡ ﻭﻫﻮ ﻭﻗﺖ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺮﻳﺾ‪ ،‬ﻛﺎﻟﺘﻌﺮﻳﺾ ﻓﺈﻧﻪ ﺟﺎﺋﺰ ﻓﻲ ﺍﻟﻌﺪﺓ ﻭﺑﻌﺪﻫﺎ ﻭﻻ‬ ‫ﺗﺠﻮﺯ ﺍﻟﻬﺪﻳﺔ ﻭﻻ ﺍﻟﺨﻄﺒﺔ ﻭﻻ ﺍﻟﺘﻌﺮﻳﺾ ﻗﺒﻞ ﺍﻟﻄﻼﻕ ﻭﻻ ﻗﺒﻞ ﺗﻤﺎﻡ ﻋﺪﺓ ﺍﻟﻄﻼﻕ‬ ‫ﺍﻟﺮﺟﻌﻲ ﻭﻻ ﺗﺘﻌﺮﺽ ﺇﻟﻴﻪ ﻭﻻ ﺗﻘﺒﻠﻬﺎ‪ ،‬ﻭﻛﺮﻩ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻟﻤﺮﻳﺪ ﻧﻜﺎﺡ ﻣﻌﺘﺪﺓ‬ ‫ﻻ ﺗﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ ﺃﻥ ﻳﺮﺩﻫﺎ ﻭﻟﻮ ﻃﻔﻠﺔ ﺃﻭ ﺃﻣﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﺑﺈﺫﻥ ﻭﻟﻲ ﺃﻭ ﺳﻴﺪ ﺇﻟﻰ‬ ‫ﻧﻔﺴﻪ ﺑﺈﻧﻔﺎﻕ ﻭﻛﺴﻮﺓ ﺣﺘﻰ ﺗﺘﻢ ﻋﺪﺗﻬﺎ‪ ،‬ﻭﻟﻬﺎ ﺃﻥ ﺗﺄﻛﻞ ﻣﻨﻪ ﻭﺗﻠﺒﺲ ﺇﻥ ﻧﻮﺕ ﺗﺰﻭﺟﻪ‬ ‫ﻭﻛﺬﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻻ ﻳﻮﻛﻞ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺒﻠﻎ ﺃﻭ ﻣﺠﻨﻮﻥ ﻟﻨﻜﺎﺡ ﺇﻻ ﺑﺈﺫﻥ‪ ،‬ﻭﻟﻜﻞ ﻣﻦ‬ ‫ﺍﻟﺰﻭﺟﻴﻦ ﺃﻥ ﻳﺄﻛﻞ ﻫﺪﻳﺔ ﺍﻵﺧﺮ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ ﻓﻲ ﻇﻨﻪ ﺇﻥ ﻧﻮﻯ ﺍﻟﺘﺰﻭﺝ ﻗﻴﻞ‪ :‬ﺃﻭ ﻟﻢ‬ ‫ﻳﻨﻮ ﻣﺎ ﻟﻢ ﻳﺬﻛﺮ ﻟﻪ ﺍﻟﻨﻜﺎﺡ ﻭﻛﺬﺍ ﻣﺎ ﺟﻌﻞ ﻷﺑﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﺍﻟﻮﻟﻲ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻬﺎ‬ ‫ﺗﺮﻳﺪﻩ‪ ،‬ﻭﺟﻮﺯ ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻬﺎ ﻻ ﺗﺮﻳﺪﻩ‪ ،‬ﻭﻟﻬﺎ ﺍﻷﻛﻞ ﺇﻥ ﺃﺭﺍﺩ ﺍﻟﺘﺰﻭﺝ ﻭﻟﻮ ﻟﻢ ﻳﺮﺩﻩ‬ ‫ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﺍﻟﻤﻤﻠﻮﻙ ﺣﺘﻰ ﻳﻌﻠﻢ ﻣﺎ ﻋﻨﺪ ﺳﻴﺪﻩ‪ ،‬ﻭﻟﻠﺴﻴﺪ ﻭﺃﺑﻲ ﻣﻦ ﻟﻢ ﻳﺒﻠﻎ‪،‬‬ ‫ﻭﻭﻟﻲ ﻣﻦ ﺟﻦ ﺍﻷﻛﻞ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻷﺣﺪ ﺍﻷﻛﻞ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﺇﺫﺍ ﺣﺮﻡ ﻛﺎﻟﻬﺪﻳﺔ ﻋﻠﻰ‬ ‫ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﻣﺤﺮﻣﺘﻴﻦ ﺃﻭ ﻋﻠﻰ ﺃﺭﺑﻊ ﻭﻟﻸﻡ ﺍﻷﻛﻞ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻬﺪﺍﻳﺎ‪ :‬ﺟﻤﻊ ﻫﺪﻳﺔ‪ ،‬ﻭﺯﻧﻪ ﻣﻔﺎﻋﻞ ﻛﻤﺴﺎﺟﺪ ﺑﺤﺴﺐ ﺍﻷﺻﻞ‪ ،‬ﺃﺻﻞ ﻫﺪﺍﻳﻲ ﺑﻴﺎﺀﻳﻦ‪ ،‬ﺍﻷﻭﻟﻰ‪:‬‬ ‫ﻣﻜﺴﻮﺭﺓ ﻭﻫﻲ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﺴﺎﻛﻨﺔ ﺛﺎﻟﺜﺔ ﻓﻲ ﻫﺪﻳﺔ ﺃﺑﺪﻟﺖ ﻫﻤﺰﺓ ﻣﻜﺴﻮﺭﺓ ﻓﺨﻔﻒ ﺑﺈﺑﺪﺍﻝ ﻛﺴﺮﺓ ﻫﺬﻩ‬ ‫ﺍﻟﻬﻤﺰﺓ ﻓﺘﺤﺔ ﻓﻘﻠﺒﺖ ﺍﻟﻴﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻻﻡ ﺍﻟﻜﻠﻤﺔ ‬ ‫ﺃﻟﻔﺎ ﻟﺘﺤﺮﻛﻬﺎ ﺑﻌﺪ ﻓﺘﺤﺔ ﻓﺼﺎﺭﺕ ﺍﻟﻬﻤﺰﺓ؛‬ ‫ﺑﻴﻦ ﺃﻟﻔﻴﻦ ﻓﻜﺎﻥ ﻫﻨﺎﻙ ﺛﻼﺙ ﺃﻟﻔﺎﺕ ﻓﺄﺑﺪﻟﺖ ﺍﻟﻬﻤﺰﺓ ﻳﺎﺀ‪ .‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٧٩/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٧/٦‬ ‪.٨٠‬‬ ‫‪111‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻬﺪﺍﻳﺎ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ‬ ‫ ﱡ‬ ‫رد اا إن ‪ QR‬ا‪/#R‬‬ ‫ﻣﻦ ﺧﻄﺐ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﺄﻫﺪﻯ ﺇﻟﻴﻬﺎ‪ ،‬ﺛﻢ ﺗﺮﻛﻬﺎ ﻓﻠﻴﺲ ﻟﻪ ﻋﻠﻴﻬﺎ ﺭﺩ‪ ،‬ﻭﻟﺰﻣﻬﺎ ﺇﻥ‬ ‫ﺃﺑﺖ‪ ،‬ﺃﻱ‪ :‬ﺍﻣﺘﻨﻌﺖ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﻫﺪﺕ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﺛﻢ ﺗﺮﻛﺖ ﻓﻼ ﺭﺩ‬ ‫)‪(١‬‬ ‫ﺟﻤﻴﻌﺎ ﻓﻠﻴﺮﺩ ﻛﻞ ﻟﻶﺧﺮ‬ ‫‬‫ﻋﻠﻴﻪ ﻭﻟﺰﻣﻪ ﺇﻥ ﺃﺑﻰ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺗﺮﻛﺎ‬ ‫ ‪ =a‬رد اا  ‪ u‬ا‪/#R‬‬ ‫ﺇﺫﺍ ﺗﻠﻔﺖ ﺭﺩﺕ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺜﻞ ﺇﻥ ﺃﻣﻜﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻳﻮﺯﻥ ﺃﻭ ﻛﻴﻞ ﻳﺮﺩ ﺑﻪ‬ ‫ﻭﺳﻮﺍﻩ ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﺗﺮﺩ ﺍﻟﻐﻠﺔ ﻭﺍﻟﻨﻔﻊ‪ ،‬ﻭﻻ ﻳﺪﺭﻙ ﺍﻟﻌﻨﺎﺀ ﻭﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﺇﻥ ﻧﻘﺺ ﺃﻭ ﻋﻴﺐ‬ ‫ﺭﺩﻩ ﻭﻧﻘﺼﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺗﻠﻒ ﻋﻴﻨﻪ ﻭﺃﺭﺵ ﺍﻟﻌﻴﺐ ﻻ ﺍﻟﺰﺍﺋﺪ ﻭﺍﻟﻨﺎﻗﺺ ﺑﺎﻟﺴﻌﺮ‪،‬‬ ‫ﻭﺇﻥ ﻏﻴﺮ ﺧﻴﺮ ﻓﻴﻪ ﻭﻗﻴﻤﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻜﻴﻞ ﺃﻭ ﻭﺯﻥ ﻓﻴﻪ ﻭﺇﻥ ﺯﺍﺩ ﻓﻴﻪ ﻛﺼﺒﻎ ﻭﺧﻴﺎﻃﺔ‬ ‫ﺃﺭﺿﺎ ﻓﻐﺮﺳﻬﺎ ﺧﻴﺮ‬ ‫ﺧﻴﺮ ﻓﻴﻪ ﻣﻊ ﺭﺩ ﻗﻴﻤﺔ ﺍﻟﺰﺍﺋﺪ ﻭﻓﻲ ﻗﻴﻤﺘﻪ ﻳﻮﻡ ﺍﻹﻫﺪﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﺷﺠﺮﺍ ﻓﻐﺮﺳﻪ ﻓﻲ ﺃﺭﺿﻪ ﻓﻠﻪ‬ ‫‬‫ﻓﻴﻬﺎ ﻭﺍﻟﻐﺮﺱ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﻓﻲ ﺃﺧﺬ ﺍﻟﻌﻮﺽ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻗﻴﻤﺘﻪ ﻳﻮﻡ ﺍﻹﻫﺪﺍﺀ‪ ،‬ﻭﻗﻴﻞ‪» :‬ﻳﺘﺮﺍﺩﺍﻥ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻟﻮ ﻗﺎﻡ ﺍﻟﺸﺠﺮ‪ ،‬ﻭﺟﻨﺎﻳﺔ ﺍﻟﻬﺪﻳﺔ ﻭﻣﺎ‬ ‫ﺟﻨﻲ ﻓﻴﻬﺎ ﻭﺯﻛﺎﺗﻬﺎ ﻭﻧﻔﻘﺘﻬﺎ ﻋﻠﻰ ﻣﻦ ﺃﻫﺪﻳﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺟﺎﺯ ﻓﻌﻠﻪ ﻓﻴﻬﺎ ﻛﺒﻴﻊ ﻭﻫﺒﺔ ﻭﺭﻫﻦ‬ ‫ﻭﻋﺘﻖ ﻭﻧﻜﺎﺡ ﻭﻃﻼﻕ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ«‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﺘﻘﺎﺿﻲ ﻭﺍﻟﺘﺒﺮﺋﺔ ﻭﺍﻟﻤﺤﺎﻟﻠﺔ ﺇﺫﺍ‬ ‫ﻟﺰﻡ ﺍﻟﺮﺩ ﻣﻄﻠﻘﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻬﺪﻳﺔ ﻋﻠﻰ ﺍﻟﺤﺮﻣﺔ ﻓﻼ ﻳﺠﻮﺯ ﺫﻟﻚ ﻛﻤﺎ ﻓﻲ ﺑﻴﻊ‬ ‫ﺍﻟﻤﺤﺮﻣﺎﺕ ﻭﺍﻟﺒﻴﻮﻉ ﺍﻟﻤﻔﺴﻮﺧﺔ ﻋﻠﻰ ﻣﺎ ﻳﻈﻬﺮ‪ ،‬ﻭﺇﻥ ﺍﺭﺗﺪﺍ‪ ،‬ﺗﺮﺍﺩﺍ ﻭﺇﻥ ﺍﺭﺗﺪ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻓﺎﺳﺪﺍ‪ ،‬ﻭﻣﻦ ﻻ ﺗﺠﻤﻊ‬‫ﺃﺭﺑﻌﺎ ﺃﻭ ‬ ‫ﺭﺩ ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﺗﺰﻭﺟﻪ ﺭﺟﻮ ﻋﺎ ﺇﻻ ﺇﻥ ﺗﺰﻭﺝ ‬ ‫ﻣﻌﻬﺎ‪ ،‬ﻭﻟﻮ ﺑﻼ ﺷﻬﻮﺩ‪ ،‬ﻭﺗﺰﻭﺟﻬﺎ ﺭﺟﻮﻉ ﻭﻟﻮ ﺑﻼ ﺷﻬﻮﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺰﻭﺝ ﻣﻦ‬ ‫ﻓﺎﺳﺪﺍ ﻓﻠﻴﺲ ﺑﺮﺟﻮﻉ ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺻﺪﺍﻕ ﺃﻭ ﺷﺮﻁ ﺃﻭ‬‫‬‫ﺃﺭﺑﻌﺎ ﺃﻭ‬ ‫ﻻ ﺗﺠﻤﻊ ﻣﻌﻬﺎ ﺃﻭ ‬ ‫ﻭﻗﺖ ﻓﻤﻦ ﻧﻘﺺ ﺃﻭ ﺯﺍﺩ ﻓﺮﺍﺟﻊ ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻓﺄﺭﺍﺩ ﺃﺣﺪﻫﻤﺎ ﺗﻌﺠﻴﻠﻪ‬ ‫ﻭﺍﻵﺧﺮ ﺗﺄﺧﻴﺮﻩ ﻓﻠﻴﺲ ﺑﺮﺟﻮﻉ ﺇﻻ ﺇﻥ ﺑﺎﻥ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﺍﺷﺘﺮﻁ ﻣﺎ ﻟﻢ ﻳﻌﺘﺪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٠/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٠/٦‬ ‪.٨١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪112‬‬ ‫ ﱡ‬ ‫رد اا ‪  *8 */‬أ ا‪I2#R‬‬ ‫ﺇﻥ ﻭﺟﺪ ﺑﺄﺣﺪﻫﻤﺎ ﻋﻴﺐ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻬﺪﺍﻳﺎ ﺃﻭ ﺣﺪﺙ ﺑﻌﺪﻫﺎ ﻓﺒﺪﺍ ﻟﻶﺧﺮ ﺍﻟﺘﺮﻙ‬ ‫ﻟﺬﻟﻚ ﺭﺩ ﺍﻟﻤﻌﻴﻮﺏ)‪ (١‬ﻣﺎ ﺃﺧﺬ ﻭﻻ ﻳﺮﺩ‪ ،‬ﻋﻠﻴﻪ ﻣﺎ ﺃﻋﻄﻰ‪ ،‬ﺳﻮﺍﺀ ﻋﻠﻢ ﺍﻟﻤﻌﻴﻮﺏ‬ ‫ﺑﻌﻴﺒﻪ ﺃﻡ ﻻ‪ ،‬ﻭﺳﻮﺍﺀ ﻋﻠﻢ ﺃﻧﻪ ﻋﻴﺐ ﺃﻡ ﻻ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻋﻠﻢ ﻓﻸﻥ ﺃﺧﺬﻩ ﻏﺮﺭ ﻭﺃﻛﻞ ﻣﺎﻝ‬ ‫ﺑﺒﺎﻃﻞ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻢ ﻓﺎﻟﺮﺩ ﻷﻥ ﻓﻴﻪ ﻣﺎ ﻳﻨﺎﻓﻲ ﺃﺧﺬ ﺫﻟﻚ ﻭﺍﺳﺘﺤﻘﺎﻗﻪ؛ ﻛﻤﻦ ﺑﺎﻉ‬ ‫ﻣﺎ ﻓﻴﻪ ﻋﻴﺐ ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﻔﺴﺦ ﺍﻟﺒﻴﻊ ﺃﻭ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺘﺨﻴﻴﺮ‪ ،‬ﺃﻭ ﻳﻨﺰﻉ‬ ‫ﺃﺭﺵ ﺍﻟﻌﻴﺐ‪ ،‬ﻓﺘﺮﺍﻩ ﺃﺛﺮ ﻣﻊ ﺃﻧﻪ ﻏﻴﺮ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺍﻵﺧﺮ ﺑﻌﻴﺐ ﺻﺎﺣﺒﻪ‬ ‫ﻓﺄﻋﻄﺎﻩ ﻓﻼ ﻳﺮﺩ ﻟﻪ ﺍﻟﻤﻌﻴﺐ ﻣﺎ ﺃﻋﻄﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﻤﻌﻴﺐ ﻭﻳﺮﺩ ﺍﻟﻤﻌﻴﺐ‬ ‫ﻣﺎ ﺃﺧﺬ ﻛﻤﺎ ﻳﻔﻴﺪﻩ ﻗﻮﻝ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻧﻪ ﺇﻥ ﻋﻴﺐ ﺃﺣﺪﻫﻤﺎ ﻓﺮﺟﻊ ﻓﺮﺟﻮﻉ‪ ،‬ﻭﺇﻥ ﺭﺟﻊ‬ ‫ﺍﻵﺧﺮ ﻟﻠﻌﻴﺐ ﻓﻔﻲ ﻛﻮﻧﻪ ﺭﺟﻮ ﻋﺎ ﻗﻮﻻﻥ‪ .‬ﺍﻫ ‪ .‬ﻟﻜﻦ ﻇﺎﻫﺮ ﺍﻟﺪﻳﻮﺍﻥ ﺃﻥ ﺫﻟﻚ ﻓﻲ‬ ‫)‪(٢‬‬ ‫ﻣﻄﻠﻖ ﺍﻟﻌﻴﺐ‬ ‫ أ[م ا‪2‬ب ا‪! ,‬د ‪ //‬اا‬ ‫ﻣﺤﺼﻞﺃﻱ‪ :‬ﺟﺎﻣﻊﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻴﻮﺏ ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ‪:‬‬ ‫‪‬‬ ‫‪ ١‬ ﻗﺴﻢ ﻳﺮﺩ ﺍﻟﻤﻌﻴﻮﺏ ﻓﻴﻪ ﻣﺎ ﺃﺧﺬ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻤﻌﻄﻲ ﺑﻌﻴﺒﻪ ﻭﺇﻥ ﻋﻠﻢ ﻟﻢ‬ ‫ﻳﺮﺩ ﺇﻟﻴﻪ ﺍﻟﻤﻌﻴﻮﺏ‪ ،‬ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻪ ﻣﺎ ﺃﻋﻄﻰ؛ ﻟﻌﻈﻢ ﻋﻴﻮﺏ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺳﻮﺍﺀ ﻋﻠﻢ‬ ‫ﻋﻴﺒﺎ ﺃﻡ ﻻ‪ ،‬ﻭﺇﺫﺍ ﺍﺩ‪‬ﻋﻰ ﺃﺣﺪﻫﻤﺎ ﺃﻥ‬ ‫ﻋﻴﺒﺎ ﺃﻡ ﻻ‪ ،‬ﻭﺳﻮﺍﺀ ﻋﻠﻢ ﺃﻥ ﻓﻴﻪ ‬ ‫ﺃﻥ ﻓﻲ ﻧﻔﺴﻪ ‬ ‫ﺻﺎﺣﺒﻪ ﻋﺎﻟﻢ ﺑﺎﻟﻌﻴﺐ ﻭﻻ ﺑﻴﻨﺔ ﻟﻪ ﺣﻠﻒ‪ ،‬ﻷﻧﻪ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺣﻖ ﻭﻫﻮ ﺭﺩ‬ ‫ﺍﻟﻤﺎﻝ ﺃﻭ ﻋﺪﻡ ﺍﻟﺮﺩ ﻭﺇﻥ ﻋﻠﻢ ﺑﻌﻴﺐ ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﻌﻴﺐ ﺁﺧﺮ ﻛﺎﻧﺖ ﺍﻷﺣﻜﺎﻡ‬ ‫)‪ (١‬ﻫﺬﺍ ﻟﻐﺔ ﺗﻤﻴﻢ ﻳﺼﺤﺤﻮﻥ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻏﻴﺮﻫﻢ ﻳﻘﻮﻝ‪ :‬ﻣﻌﻴﺐ ﺑﻨﻘﻞ ﺿﻤﺔ ﺍﻟﻴﺎﺀ ﻟﻤﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺣﺬﻑ‬ ‫ﺍﻟﻮﺍﻭ ﻭﻗﻠﺒﺖ ﺍﻟﻀﻤﺔ ﻛﺴﺮﺓ ﻋﻨﺪ ﺍﻟﺨﻠﻴﻞ ﻭﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ ﻭﻗﻠﺒﺖ ﺍﻟﻮﺍﻭ ﻳﺎﺀ ﻭﻛﺴﺮ‬ ‫ﻣﺎ ﻗﺒﻠﻬﺎ ﻋﻨﺪ ﺍﻷﺧﻔﺶ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻤﺒﺮﺩ‪ :‬ﺗﺼﺤﻴﺤﻬﺎ ﺿﺮﻭﺭﺓ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‬ ‫‪.٨١/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨١/٦‬‬ ‫‪113‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻬﺪﺍﻳﺎ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ‬ ‫ﺍﻟﻤﺬﻛﻮﺭﺓ ﻛﻠﻬﺎ ﻓﻲ ﺍﻟﺒﻴﻊ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﻴﺐ ﺍﻟﻤﻌﻠﻮﻡ ﻛﻼ ﻋﻴﺐ‪ ،‬ﻭﻫﻲ ﺍﻷﺭﺑﻌﺔ‬ ‫ﺍﻟﺘﻲ ﺗﺮﺩ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻣﺜﻞ ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻤﺠﺬﻭﻡ ﻭﺍﻟﺒﺮﺹ ﺍﻟﻔﺎﺣﺶ ﻭﺍﻟﻌﻨﻴﻦ‪.‬‬ ‫‪ ٢‬ ﻭﻗﺴﻢ ﻭﺟﻮﺩﻩ ﻛﻌﺪﻣﻪ ﻓﺎﻟﺮﺍﺟﻊ ﺑﻮﺟﻮﺩﻩ ﻓﻲ ﺍﻵﺧﺮ ﻳﺮﺩ ﻣﺎ ﺃﺧﺬ‪ ،‬ﻭﻻ ﻳﺮﺩ‬ ‫ﻋﻠﻴﻪ ﻣﺎ ﺃﻋﻄﻰ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻮﻯ ﺍﻷﺭﺑﻌﺔ ﻭﺳﻮﻯ ﺍﻟﺮﺗﻖ)‪ ،(١‬ﻭﺍﻟﻔﺘﻞ)‪ (٢‬ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ‬ ‫ﺍﻟﻘﺮﻥ)‪ ،(٣‬ﻓﺎﻻﻣﺘﻨﺎﻉ ﺁﺕ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﺃﻱ‪ :‬ﻷﻥ ﻻﺯﻡ ﺍﻻﻣﺘﻨﺎﻉ ﺍﻟﻤﻌﻬﻮﺩ‬ ‫ﺍﻟﻤﻄﻠﻖ ﻭﻫﻮ ﺍﻟﺮﺩ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺍﺟﻊ‪.‬‬ ‫‪ ٣‬ ﻭﻗﺴﻢ ﻳﺮﺩ ﺑﻪ ﻣﺎ ﺃﺧﺬ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺇﻥ ﺍﻣﺘﻨﻊ ﺻﺎﺣﺒﻪ ﻹﻣﻜﺎﻥ ﺍﺳﺘﻤﺘﺎﻉ‬ ‫ﻣﻌﻪ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﺃﻱ‪ :‬ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺍﻟﺘﺎﻡ؛ ﺃﻣﺎ ﻣﻦ ﻓﻴﻪ ﺍﻟﻌﻴﺐ ﻓﺈﻧﻪ‬ ‫ﻳﺮﺩ ﻣﺎ ﺃﺧﺬ ﻟﻌﻴﺒﻪ ﻭﻣﻦ ﻻ ﻋﻴﺐ ﻓﻴﻪ ﻓﺈﻧﻪ ﻳﺮﺩ‪ ،‬ﻹﻣﻜﺎﻥ ﺍﺳﺘﻤﺘﺎﻉ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻔﺘﻞ‬ ‫ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ﻭﺍﻟﺮﺗﻖ)‪.(٤‬‬ ‫‪ ?R‬ﻼ ‪*/‬‬ ‫ رد اا ‪ */‬ا‪2‬ب ا ‬ ‫ﺍﺳﺘﺤﺴﻦ ﺃﻥ ﻻ ﻳﻠﺰﻡ ﺭﺩ ﻓﻲ ﻋﻴﺐ ﺃﻭ ﻣﺎﻧﻊ ﻣﺎ ﺁﺕ ﻣﻦ ﻗﺒﻞ ﺍﷲ‪ ،‬ﺃﻱ‪ :‬ﺑﻼ‬ ‫ﺗﺴﺒﺐ ﺻﺎﺣﺒﻪ ﻭﻟﻮ ﻛﺎﻥ ﺑﻮﺍﺳﻄﺔ ﺇﻧﺴﺎﻥ ﺇﻥ ﻟﻢ ﻳﺄﻣﺮﻩ ﺑﻪ ﻭﻟﻢ ﻳﻨﻘﺪ ﺇﻟﻴﻪ ﻓﻴﻪ ﺇﻥ‬ ‫ﻗﻬﺮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ‬ ‫ﺣﺪﺙ ﺑﻌﺪ ﺍﻟﻬﺪﺍﻳﺎ ﻣﺜﻞ ﺍﻟﻌﻤﻰ ﻭﻣﺜﻞ ﺃﻥ ﻳﺰﻧﻲ ﺑﻬﺎ ﺃﺑﻮ ﺍﻟﺮﺟﻞ ‬ ‫ﺍﻟﺮﺩ ﻷﻥ ﺍﻹﻫﺪﺍﺀ ﻛﺎﻥ ﻋﻠﻰ ﻏﻴﺮ ﻣﺎ ﺣﺪﺙ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ‪،‬‬ ‫ﻭﻣﻦ ﻓﻌﻞ ﻣﺎ ﻳﻜﻮﻥ ﺑﻪ ﺟﻨﻮﻥ ﻛﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﺠﻦ ﻭﺗﻌﺎﻃﻴﻬﻢ ﻭﺍﻟﻌﻤﻞ ﻓﻲ ﻣﻮﺍﺿﻊ‬ ‫ﺍﻟﺪﻡ ﻛﺎﻟﻤﺠﺰﺭﺓ ﺑﻌﻨﻒ ﺑﺪﻭﻥ ﺫﻛﺮ ﺍﷲ‪ .‬ﻭﻣﺎ ﻭﺭﺩ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻧﻪ ﺳﺒﺐ ﻟﻠﺠﻨﻮﻥ‬ ‫)‪ (١‬ﺍﻟﺮﺗﻖ‪ :‬ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﻭﺍﻟﺘﺎﺀ ﻫﻮ ﺍﻧﺴﺪﺍﺩ ﺍﻟﻔﺮﺝ ﺑﺎﻟﻠﺤﻢ ﺣﺘﻰ ﻻ ﻳﻤﻜﻦ ﻓﻴﻪ ﺍﻟﺠﻤﺎﻉ ﺍﻟﺘﺎﻡ‪ .‬ﻳﻨﻈﺮ‪:‬‬ ‫ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٢/٦‬‬ ‫)‪ (٢‬ﺍﻟﻔﺘﻞ‪ :‬ﻭﻫﻮ ﺍﺳﺘﺮﺧﺎﺀ ﺍﻟﺬﻛﺮ ﻛﺎﻟﻔﺘﻴﻠﺔ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٢/٦‬‬ ‫)‪ (٣‬ﺍﻟﻘﺮﻥ‪ :‬ﺑﻔﺘﺤﺘﻴﻦ ﺃﻭ ﺑﻔﺘﺢ ﻓﺴﻜﻮﻥ ﻭﻫﻮ ﻇﻬﻮﺭ ﻋﻈﻢ ﻓﻲ ﺍﻟﻤﺤﻞ ﻳﺸﺒﻪ ﻗﺮﻥ ﺍﻟﺸﺎﺓ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ‬ ‫ﻟﺤﻤﺎ ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻜﺘﻔﻰ ﻋﻨﻪ ﺑﺎﻟﻔﻌﻞ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٢/٦‬‬ ‫‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٢/٦‬ ‪.٨٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪114‬‬ ‫ﺃﻭ ﻋﻤﻞ ﺳﺒﺐ ﺍﻟﺠﺬﺍﻡ ﺃﻭ ﺍﻟﺒﺮﺹ ﺃﻭ ﺍﻟﻌﻨﺔ ﺃﻭ ﺍﻟﻔﺘﻞ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﺈﻥ ﺫﻟﻚ ﺁﺕ‬ ‫ﻣﻦ ﻗﺒﻠﻪ ﻷﻧﻪ ﺑﺴﺒﺒﻪ ﻭﻻ ﺷﻲﺀ ﺇﻻ ﺑﻘﻀﺎﺀ ﻭﻗﺪﺭ ﻭﺧﻠﻖ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫ ﱡ‬ ‫رد اا ‪ &!6 */‬أ ا‪ N8 I/gR‬اﻵ‪!:‬‬ ‫ﺇﻥ ﻭﻗﻌﺖ ﺣﺮﻣﺔ ﻗﺒﻠﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﺨﺮﺝ ﻣﺤﺮﻣﺔ ﺃﻭ ﻳﺘﺒ ‪‬ﻴﻦ ﺃﻧﻪ ﺯﻧﻰ ﺑﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﺑﻌﺪﻫﺎ ﻻ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﺭﺩ ﻛﻞ ﻣﺎ ﺃﺧﺬ‪ ،‬ﻭﺇﻥ ﻭﻗﻌﺖ ﻣﻦ ﻗﺒﻠﻪ ﺃﻱ ﻣﻦ ﻗﺒﻞ ﺃﺣﺪﻫﻤﺎ‬ ‫ﺃﻭ ﻋﻠﻢ ﻭﻟﻢ ﻳﺨﺒﺮ ﺭﺩ ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﻭﻗﻊ ﺍﻟﺘﺤﺮﻳﻢ ﺑﻴﻨﻬﻤﺎ ﻭﺇﻥ ﻣﻦ ﻗﺒﻞ ﻏﻴﺮﻫﻤﺎ ﺗﺮﺍﺩﺍ ﺃﻭ ﻣﻦ‬ ‫ﺃﺣﺪﻫﻤﺎ ﺭﺩ ﻭﺣﺪﻩ‪ ،‬ﻭﺇﻥ ﺧﺮﺟﺖ ﺫﺍﺕ ﺑﻌﻞ ﺃﻭ ﻣﺤﺮﻡ ﻣﻨﻪ ﺗﺮﺍﺩﺍ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺃﺣﺪﻫﻤﺎ‬ ‫ﺭﺩﻩ ﻭﺣﺪﻩ‪ ،‬ﻭﻣﻦ ﺑﻠﻎ ﺃﻭ ﺃﻓﺎﻕ ﺃﻭ ﻋﺘﻖ ﻓﺄﺑﻰ ﺍﻟﻨﻜﺎﺡ ﻓﻼ ﺗﺮﺍﺩﺩ‪ ،‬ﻭﺇﺫﺍ ﺧﺮﺝ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻓﺎﺳﺪﺍ ﺗﺮﺍﺩﺍ‪ ،‬ﻭﺇﻥ ﺗﻨﺎﻛﺤﺎ ﺗﺎ ‪‬ﻣﺎ ﺛﻢ ﺍﻓﺘﺮﻗﺎ ﻭﻟﻮ ﻗﺒﻞ ﺍﻟﻤﺲ ﻟﻢ ﻳﺘﺮﺍﺩﺍ)‪.(٢‬‬ ‫‬ ‫ ﱡ‬ ‫رد اا ‪2@ */‬ت أ ا‪I/gR‬‬ ‫ﺟﻤﻴﻌﺎ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺃﻭ ﻻ؟‬ ‫‬‫ﻫﻞ ﻳﺘﺮﺍﺩﺍﻥ ﺑﻤﻮﺕ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﻣﻮﺗﻬﻤﺎ‬ ‫ﻭﻇﺎﻫﺮ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺍﺧﺘﻴﺎﺭ ﺍﻷﻭﻝ‪ ،‬ﻭﻇﺎﻫﺮ ﺍﻻﺳﺘﺤﺴﺎﻥ ﺍﻟﻤﺬﻛﻮﺭ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺜﺎﻧﻲ؛ ﻷﻥ‬ ‫ﺍﻟﻤﻮﺕ ﺁﺕ ﻣﻦ ﻗﺒﻞ ﺍﷲ‪ ،‬ﻭﻷﻥ ﺍﻟﻤﺨﺘﺎﺭ ﻋﻨﺪﻫﻢ ﻓﻲ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ﺃﻥ‬ ‫ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﻓﻲ ﻟﻘﻂ ﺃﺑﻲ ﻋﺰﻳﺰ‪ :‬ﺃﻥ ﺍﻟﻤﺄﺧﻮﺫ ﺑﻪ ﺃﻥ ﻻ ﺗﺮﺍﺩﺩ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‬ ‫ﻭﻻ ﻋﻠﻰ ﺍﻷﺏ ﺇﻥ ﻣﺎﺗﺖ ﺍﻟﻄﻔﻠﺔ ﺃﻭ ﺍﻟﺰﻭﺝ ﻗﻮﻻﻥ؛ ﻭﻳﺮﺩ ﻗﺎﺗﻞ ﺻﺎﺣﺒﻪ ﻭﻻ ﻳﺮﺩ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﺗﺴﺒﺐ ﻓﻲ ﺣﺪﻭﺙ ﻋﻴﺐ ﻟﺼﺎﺣﺒﻪ ﻣﺜﻞ‪ :‬ﺇﻥ ﺳﺤﺮﻩ ﻓﺰﺍﻝ ﻋﻘﻠﻪ ﺃﻭ‬ ‫ﻓﻌﻞ ﺑﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﻪ ﺳﺒﺐ ﺟﺬﺍﻡ ﺃﻭ ﺑﺮﺹ ﺃﻭ ﻋﻨﺔ ﺃﻭ ﻓﺘﻞ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺩ‬ ‫ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٣/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٣/٦‬ ‪.٨٤‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٤/٦‬‬ ‫‪115‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻬﺪﺍﻳﺎ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ‬ ‫ @‪ '8 *  I‬رد اا إذا ‪ QR‬ا‪/#R‬‬ ‫ﺍﻟﻬﺪﺍﻳﺎ ﺇﻥ ‬ ‫ﺻ ﻴﺮ ﻓﻲ ﺭﺩﻫﺎ ﺗﺮﺩ ﻭﺇﻥ ﺃﻫﺪﻳﺖ ﺇﻟﻰ ﻣﻦ ﺑﻴﺪﻩ ﺃﻣﺮ ﺍﻟﻤﺨﻄﻮﺏ‬ ‫ﺫﻛﺮﺍ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﻭﺍﻟﺮﺩ ﻳﻜﻮﻥ‬ ‫ﻓﻌﻠﻰ ﻫﺬﺍ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻭﻟﻲ ﺍﻟﻤﺨﻄﻮﺏ ﻭﻟ ‪‬ﻴﺎ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬‬ ‫ﻣﻦ ﻣﺎﻝ ﻣﻦ ﺃﺧﺬ ﻻ ﻣﻦ ﻣﺎﻝ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ‪ ،‬ﻣﻦ ﺃﺧﺬ ﺷﻴ ﺌﺎ ﺭﺩﻩ‪ ،‬ﻳﺮﺩ ﺃﺣﺪ‬ ‫ﺍﻟﺰﻭﺟﻴﻦ ﻣﺎ ﺃﺧﺬ‪ ،‬ﻭﻳﺮﺩ ﺍﻟﻮﻟﻲ ﻣﺎ ﺃﺧﺬ‪ ،‬ﻭﻳﺮﺩ ﻣﻦ ﻓﻲ ﻳﺪﻩ ﺃﻣﺮ ﺃﺣﺪﻫﻤﺎ ﻣﺎ ﺃﺧﺬ‪،‬‬ ‫ﺃﻣﺎ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻓﻸﻥ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻮﻟﻲ ﻓﻸﻧﻪ ﺍﻟﺬﻱ ﻳﻌﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻓﻠﻴﺮﺍﻭﺩﻫﺎ ﺣﺘﻰ ﺗﺮﺿﻰ ﺃﻭ ﻳﺮﺿﻬﺎ ﺑﻤﺎ ﺃﻣﻜﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﻓﻠﻴﺮﺩ ﻣﺎ ﺃﺧﺬ‬ ‫ﻷﻧﻪ ﺃﻋﻄﻲ ﻟﻪ ﻟﻴﺰﻭﺟﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﺃﻣﺮﻫﺎ ﺑﻴﺪﻩ ﺃﻋﻄﻲ ﻟﺘﻄﺎﻭﻋﻪ ﻓﻲ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻟﻢ ﺗﻄﺎﻭﻋﻪ ﻓﻠﻴﺮﺩ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﺮﺩ ﻣﻦ ﺃﻋﻄﻰ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ﻟﻤﺠﺎﻋﻠﺔ ﺃﻭ ﻟﻴﻜﻮﻥ‬ ‫ﺍﻟﺤﺐ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻋﻠﻰ ﻣﻦ ﺃﻫﺪﻱ ﻟﻪ ﻟﻴﻌﻤﻞ ﺷﻴ ﺌﺎ ﻭﻟﻢ ﻳﻌﻤﻞ‪.‬‬ ‫ﻓﺈﻥ ﺃﻫﺪﻯ ﺭﺟﻞ ﻟﻮﻟﻲ ﻃﻔﻠﺔ ﻫﺪﺍﻳﺎ ﻓﺰﻭﺟﻬﺎ ﺇﻳﺎﻩ ﺛﻢ ﺩﻓﻌﺖ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻓﻬﻞ ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻣﺎ ﺃﻫﺪﻯ‪ ،‬ﻭﻻ ﻳﺮﺩ ﺍﻟﺼﺪﺍﻕ ﻷﻧﻪ ﻗﺪ ﺍﺳﺘﺤﻘﺘﻪ‬ ‫ﺑﺎﻟﻤﺲ ﺃﻭ ﻧﺤﻮﻩ ﺃﻭ ﺍﺳﺘﺤﻘﺖ ﻧﺼﻔﻪ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺮﺩ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﻻ؟ ﻭﻫﻮ‬ ‫ﺗﺰﻭﺟﺎ ﺷﺮﻋ ‪‬ﻴﺎ ﺃﺑﺎﺡ ﻟﻪ‬ ‫‬‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻧﻪ ﺃﻫﺪﻯ ﻋﻠﻰ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﻬﺎ ﻭﻗﺪ ﺗﺰﻭﺝ ﺑﻬﺎ‬ ‫ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ ﻭﻗﺪ ﻋﻠﻢ ﺃﻧﻬﺎ ﻏﻴﺮ ﺑﺎﻟﻐﺔ‪ ،‬ﻭﺗﻘﺮﺭ ﺃﻥ ﻟﻐﻴﺮ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻋﻠﻢ ﺑﺄﻧﻪ‬ ‫ﻟﻬﺎ ﺃﻡ ﻻ‪ ،‬ﻓﻜﺄﻧﻪ ﺩﺍﺧﻞ ﻋﻠﻰ ﺃﻧﻬﺎ ﺇﻥ ﺷﺎﺀﺕ ﺃﻧﻜﺮﺕ ﺍﻟﻨﻜﺎﺡ ﺣﻴﻦ ﺗﺒﻠﻎ ﻓﻼ ﻳﺮﺩ‬ ‫ﻋﻠﻴﻪ ﻣﺎ ﺃﻫﺪﻯ؟ ﻗﻮﻻﻥ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻬﺎ ﺑﺎﻟﻐﺔ ﻓﺈﺫﺍ ﻫﻲ ﻏﻴﺮ ﺑﺎﻟﻐﺔ ﻭﺃﻧﻜﺮﺕ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﺭﺩﻭﺍ‬ ‫ﻟﻪ ﻣﺎ ﺃﻫﺪﻯ ﻭﻣﺎ ﺃﺻﺪﻕ‪.‬‬ ‫ﻭﺣﻜﻢ ﺍﻣﺮﺃﺓ ﺇﻥ ﺃﻫﺪﺕ ﻟﻮﻟﻲ ﻃﻔﻞ ﻓﺰﻭﺟﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﺪﻓﻊ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‬ ‫ﻛﺬﻟﻚ ﻗﻴﻞ‪ :‬ﻳﺮﺩ ﻋﻠﻴﻬﺎ ﻣﺎ ﺃﻫﺪﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٤/٦‬ ‪.٨٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪116‬‬ ‫ @‪ I‬أ‪ m:‬ا ‪ N8‬ا‪ ,‬و; و ‪ ',3‬أﻻ  وج‬ ‫ﻭﻳﺠﺒﺮ ﺑﺎﻟﺮﺩ ﻣﻦ ﺃﺧﺬ ﻫﺪﻳﺔ ﻋﻠﻰ ﺗﺰﻭﻳﺞ ﺑﺄﻥ ﺃﺧﺬﻫﺎ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻋﻠﻰ‬ ‫ﺍﻟﺘﺰﻭﺝ ﺃﻭ ﺃﺧﺬﻫﺎ ﺍﻟﻮﻟﻲ ﻋﻠﻰ ﺃﻥ ﻳﺰﻭﺝ ﺃﻭ ﺃﺧﺬﻫﺎ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ ﻋﻠﻰ ﺃﻥ ﻳﻌﻴﻦ‬ ‫ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﻭﻳﺄﻣﺮ ﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﻧﻔﺴﻪ ﺗﺰﻭﺟﻪ‪ ،‬ﺃﻭ ﺗﺰﻭﻳﺠﻪ ﺃﻭ ﺍﻹﻋﺎﻧﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺧﻄﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺭﺩ ﻓﻲ ﺍﻟﺤﻜﻢ ﻭﺇﻧﻤﺎ ﻳﻠﺰﻡ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﺇﺟﺒﺎﺭ‪،‬‬ ‫ﺗﺼﺮﻳﺤﺎ‪ ،‬ﻭﺇﻥ ﺗﺮﻙ ﺍﻟﺨﺎﻃﺐ ﻓﻘﻴﻞ‪:‬‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺭﺩ ﺇﻻ ﻓﻴﻤﺎ ﺃﺧﺬ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻟﻴﺲ ﻋﻠﻰ ﺍﻷﺏ ﺭﺩ ﻣﺎ ﺃﻫﺪﻱ ﺇﻟﻴﻪ ﺇﻻ ﻣﺎ ﺃﻋﻄﺎﻩ ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﻳﺰﻭﺟﻪ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻟﺰﻭﻡ ﺭﺩ ﻛﻞ ﻣﺎ ﺃﻋﻄﻲ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ ﺇﺫﺍ ﻇﻦ ﺍﻵﺧﺬ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ ﺃﻭ‬ ‫ﻋﻠﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻴﻨﺼﺐ ﺍﻟﺤﺎﻛﻢ ﺧﺼﻮﻣﺔ ﺑﻴﻨﻬﻤﺎ ﺇﻥ‬ ‫ﻓﺄﻗﺮ ﺑﺄﻧﻪ ﺃﺧﺬ ﻋﻠﻴﻬﺎ ﻭﻟﻢ ﺗﻜﻦ ﻓﻲ ﻗﻠﺒﻪ ﻭﻟﻢ ﻳﻌﻦ‬ ‫ﺃﻗﺮ ﺑﺎﻷﺧﺬ ﺃﻭ ﺃﺧﺬ ﻋﻠﻰ ﺍﻹﻋﺎﻧﺔ ‪‬‬ ‫‪‬‬ ‫ﻳﻘﺮ ﻭﻟﻢ ﺗﻮﺟﺪ ﺑﻴﻨﺔ ﺣﻠﻒ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ‬ ‫ﺃﻭ ﻭﺟﺪﺕ ﺑﻴﻨﺔ ﻣﺪﻉ ﻭﺇﻻ ﺃﻱ ﻟﻢ ‬ ‫ﻣﺎ ﺃﺧﺬ‪ .‬ﻭﺇﻥ ﻗﺎﻝ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ‪ :‬ﻟﻢ ﺃﺩﺭ ﺃﻧﻚ ﺃﻋﻄﻴﺘﻨﻲ ﻋﻠﻰ ﺍﻟﺘﺰﻭﺝ ﻭﻻ ﺑﻴﻨﺔ‬ ‫ﻟﻶﺧﺮ ﺃﻧﻪ ﺃﻋﻄﻰ ﻋﻠﻰ ﺍﻟﺘﺰﻭﺝ ﻭﻻ ﺃﻣﺎﺭﺓ ﻋﻠﻴﻪ ﻓﻼ ﺭﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺤﻠﻒ ﻋﻠﻰ ﺃﻧﻪ ﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻠﻒ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺻﺤﺒﺔ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻭﻣﻬﺎﺩﺍﺓ ﺇﻻ ﻓﻲ ﺣﻴﻦ ﺫﻛﺮ ﺍﻟﺘﺰﻭﺝ ﻭﺑﻠﻮﻍ ﺃﻭﺍﻧﻪ ﻓﺈﻥ ﺫﻟﻚ ﺃﻣﺎﺭﺓ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻄﻴﺔ‬ ‫ﻟﻠﺘﺰﻭﺝ‪ ،‬ﻓﻤﻦ ﺃﺑﻰ ﺭﺩ ﻭﺇﺫﺍ ﺃﻋﻄﻰ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ ﻭﻛﺎﻓﺄﻩ ﻭﻛﺎﻥ ﺍﻟﺮﺩ‪ ،‬ﺗﺤﺎﺳﺒﺎ‬ ‫ﻟﻴﻌﻠﻢ ﻣﻦ ﺯﺍﺩ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺯﺍﺩ ﻫﻮ ﻣﻦ ﺃﺑﻰ ﺍﻟﺘﺰﻭﺝ ﺑﺤﻴﺚ ﻻ ﻳﺮﺩ‬ ‫ﻟﻪ ﻓﻼ ﻳﺮﺩ ﻋﻠﻴﻪ ﻣﺎ ﺯﺍﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﺍﻟﺬﻱ ﺃﺑﻰ ﺭﺩ ﻟﻪ ﻣﺎ ﺯﺍﺩ‪ ،‬ﻭﺇﻥ ﺍﺩﻋﻰ ﺃﻧﻪ‬ ‫ﺃﻋﻄﺎﻩ ﺍﻵﺧﺮ ﻏﻴﺮ ﻣﻜﺎﻓﺄﺓ ﻭﻻ ﻫﺪﻳﺔ ﻓﺎﻟﻘﻮﻝ ﻟﻤﻦ ﻗﺎﻝ ﻣﻜﺎﻓﺄﺓ ﺃﻭ ﻫﺪﻳﺔ ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﺇﻧﻤﺎ ﻳﺮﺩ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺰﻭﺟﺔ ﻭﻣﻦ ﺑﻴﺪﻩ ﺃﻣﺮﻫﻤﺎ ﻭﻣﻦ ﺃﻋﻄﻰ ﻋﻠﻰ‬ ‫ﺍﻹﻋﺎﻧﺔ ﻭﻟﻢ ﻳﻌﻦ ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﻣﻤﺎ ﺃﻋﻄﻰ ﻟﻐﻴﺮﻩ ﺷﻲﺀ ﺇﻻ ﻣﺎ ﺃﻋﻄﻲ ﻟﻪ ﺑﺄﻣﺮﻩ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺮﺩ ﺍﻟﻮﻟﻲ ﻣﺎ ﺃﻋﻄﻰ ﻟﻄﻔﻠﻪ ﻭﻋﺒﺪﻩ‪ ،‬ﻭﻳﺮﺩ ﺍﻟﺮﺟﻞ ﻣﺎ ﺃﻋﻄﺘﻪ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ‬ ‫ﺍﻟﺘﺰﻭﺝ ﻟﻄﻔﻠﻪ ﻭﻋﺒﺪﻩ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻤﺎ ﺃﻋﻄﻲ ﻟﻘﺮﺍﺑﺘﻪ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٥/٦‬ ‪.٨٦‬‬ ‫‪117‬‬ ‫ب  اﻹ‪Z‬د ‪ N8‬ا ح‬ ‫  & اﻹ‪Z‬د ‪ N8‬ا واج‬ ‫ﻳﺠﺐ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ ﻭﺷﺎﻫﺪﻳﻦ«)‪،(١‬‬ ‫ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﺮﺟﻌﺔ ﺍﻟﺘﻲ ﻫﻲ ﻓﺮﻉ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻣﺬﻫﺒﻨﺎ ﺃﻥ ﺍﻹﺷﻬﺎﺩ‬ ‫ﻭﻟﻮﺟﻮﺑﻪ ﺑﺎﻟﻘﺮﺁﻥ ‪‬‬ ‫ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻣﻌﻘﻮﻝ ﺍﻟﻤﻌﻨﻰ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺗﻌﺒﺪ ﻣﻦ ﺟﻬﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺠﻬﺔ ﺍﻷﻭﻟﻰ ﻓﻠﻤﺎ‬ ‫ﻳﺘﺮﺗﺐ ﻣﻦ ﺣﻘﻮﻕ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻋﻠﻰ ﺍﻵﺧﺮ ﻭﺷﻐﻞ ﺍﻟﺰﻭﺟﺔ ﺑﻪ‪ ،‬ﻭﺍﻟﻤﻴﺮﺍﺙ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻤﺄﺧﻮﺫﺓ ﻣﻦ ﺃﻧﻪ ﻟﻮ ﺗﺰﻭﺟﻬﺎ ﺑﻼ ﺷﻬﻮﺩ ﻭﻣﺴﻬﺎ ﻟﻘﻠﻨﺎ‬ ‫ﺑﺤﺮﻣﺘﻬﺎ ﻭﻟﻢ ﻧﻘﻞ ﺑﺤﻠﻬﺎ‪ ،‬ﻭﺍﻹﺷﻬﺎﺩ ﺑﻌﺪ‪ ،‬ﻭﻃﻌﻦ ﻣﺎﻟﻚ ﻓﻲ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺃﺟﺎﺯﻩ‪،‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮﻳﺔ ﺑﻼ ﺷﻬﻮﺩ ﺇﺫﺍ ﺃﻋﻠﻦ ﺑﻪ ﻭﺣﺮﻡ ﻧﻜﺎﺡ ﺍﻟﺴﺮ ﻭﻟﻮ ﺑﺸﻬﻮﺩ ﻭﺃﻭﺟﺐ ﺍﻟﻔﺮﻗﺔ‪،‬‬ ‫ﻭﻗﻴﻞ ﻋﻨﻪ‪ :‬ﺇﻥ ﺍﻹﺷﻬﺎﺩ ﺷﺮﻁ ﻓﻲ ﺍﻟﺪﺧﻮﻝ ﻻ ﻓﻲ ﺻﺤﺔ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺇﻥ ﻭﻗﻊ ﺍﻟﺪﺧﻮﻝ‬ ‫ﺑﺪﻭﻧﻪ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺑﻄﻠﻘﺔ ﺑﺎﺋﻨﺔ)‪.(٢‬‬ ‫ﻭﺇﻥ ﺃﻋﺪﻡ ﺍﻟﺰﻭﺝ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻓﺰﻭﺝ ﻧﻔﺴﻪ‪ ،‬ﻣﻊ ﺷﺎﻫﺪ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻣﻊ ﺷﺎﻫﺪ ﺁﺧﺮ‪،‬‬ ‫‬ ‫ﺭﺟﻼ ﻭﺍﻣﺮﺃﺗﻴﻦ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺟﺎﺋﺰ‬ ‫ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﺫﻟﻚ ﺟﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﺃﺷﻬﺪ‬ ‫ﺃﻳﻀﺎﺇﻥ ﺷﺎﺀ ﺍﷲ )‪.(٣‬‬ ‫‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺑﺎﺏ‪ :‬ﻓﻲ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻣﺎ ﺟﺎﺀ ﺃﻧﻪ ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ ﻭﺻﺪﺍﻕ ﻭﺑﻴﻨﺔ‪.‬‬ ‫ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.٣/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ،٨٧/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٦٢٠‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٢٢/٢‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦٩ ،٤٦٨/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪118‬‬ ‫ ‪8‬د ا‪25‬د  ا ح‬ ‫ﺟﺎﺯ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺃﻣﻴﻨﺎﻥ‪ ،‬ﺃﻭ ﺃﻣﻴﻦ ﻭﺃﻣﻴﻨﺘﺎﻥ‪ ،‬ﺃﻭ ﺛﻼﺛﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﺃﻭ‬ ‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻭﺃﺭﺑﻊ ﻧﺴﻮﺓ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ ﺭﺟﻼﻥ ﻣﻨﻬﻢ ﻭﺍﻣﺮﺃﺗﺎﻥ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ ﺃﻣﻴﻦ ﻭﻧﺴﻮﺓ‬ ‫ﺃﺭﺑﻊ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ ﺭﺟﻼﻥ ﻣﻨﻬﻢ ﻭﺃﻣﻴﻨﺘﺎﻥ)‪.(١‬‬ ‫ ‪!Z‬وط ا‪25‬د ‪ ?8 N8‬ا ح‬ ‫ﻳﺘﻢ ﺍﻟﻨﻜﺎﺡ ﺑﺸﻬﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻟﻮ ﻣﺨﺎﻟﻔﻴﻦ ﻭﻓﺎﺳﻘﻴﻦ ﻋﻨﺪ ﺍﷲ ﻣﻄﻠﻘﺎ‪،‬‬ ‫‪‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻮ ﻭﻗﻊ ﺍﻹﻧﻜﺎﺭ ﻭﺇﻥ ﻭﺟﺪ‬ ‫ﻭﻓﻲ ﺍﻟﺤﻜﻢ ﺣﻴﺚ ﻻ ﺇﻧﻜﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻢ ﻓﻴﻪ ‬ ‫ﻏﻴﺮ ﺍﻷﻣﻨﺎﺀ ﻓﻲ ﺍﻹﻧﻜﺎﺭ ﻓﻼ ﺟﻠﺪ ﻭﻻ ﺭﺟﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻓﻴﻪ ﺷﺎﻫﺪﺍﻥ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﺠﻤﻠﺔ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺇﻧﻜﺎﺭ ﻭﻋﻨﺪ ﺍﷲ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯﺍﻥ ﻓﻲ ﺍﻟﺤﻜﻢ ﻭﻟﻮ ﻭﻗﻊ‬ ‫ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺃﺟﺎﺯﻫﻤﺎ ﺑﻌﺾ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻏﻴﺮ ﺍﻟﺤﺪﻭﺩ ﺇﻥ ﻟﻢ ﻳﻈﻬﺮ ﻣﻨﻬﻤﺎ‬ ‫ﻣﺎ ﻳﺒﻄﻞ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ ﻭﺷﺎﻫﺪﻱ ﻋﺪﻝ«)‪ ،(٢‬ﻓﻘﻴﻞ‪:‬‬ ‫ﺍﺷﺘﺮﺍﻁ ﺍﻟﻌﺪﺍﻟﺔ ﺇﻧﻤﺎ ﻫﻮ ﻟﻠﺤﻜﻢ ﺑﻬﻤﺎ ﻻ ﻟﺠﻮﺍﺯ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﺇﻥ ﺍﻟﺪﺧﻮﻝ ﺟﺎﺋﺰ‬ ‫ﻭﻟﻮ ﺑﻼ ﻋﺪﺍﻟﺔ ﺇﺫﺍ ﺻﺤﺖ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻭ ﻟﻢ ﺗﻜﻦ ﺗﻬﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺷﺘﺮﺍﻃﻬﺎ ﻛﻤﺎﻝ‬ ‫ﻻ ﻭﺟﻮﺏ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ ﺗﺠﺰ ﺷﻬﺎﺩﺓ ﺍﻟﻌﺒﺪ ﻭﺍﻟﻄﻔﻞ ﻟﻘﻴﺎﻡ ﺍﻷﺩﻟﺔ ﻣﻦ ﺧﺎﺭﺝ ﺃﻧﻪ‬ ‫ﻻ ﺗﺼﺢ ﺷﻬﺎﺩﺓ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻌﺒﺪ‪ ،‬ﻓﻴﺤﻤﻞ ﻋﻠﻴﻬﺎ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﻛﺬﺍ ﺷﻬﺎﺩﺓ ﺍﻟﻤﺸﺮﻙ‬ ‫ﻗﺎﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻬﺎ ﻻ ﺗﺼﺢ‪ ،‬ﻓﺤﻤﻞ ﻋﻠﻴﻪ ﺇﻃﻼﻕ )ﻻ ﻃﻼﻕ ﺇﻻ ﺑﻮﻟﻲ‬ ‫ﻭﺷﺎﻫﺪﻳﻦ( ﻭﻳﺠﻮﺯ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﺑﻌﺾ ﻋﻠﻰ ﺑﻌﺾ)‪.(٣‬‬ ‫ ‪Z‬دة أ‪ .0‬ا‪ N8 @m‬ا ح‬ ‫ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ ﺑﺸﻬﺎﺩﺓ ﻳﻬﻮﺩﻳﻴﻦ‪ ،‬ﻓﺎﻟﻨﻜﺎﺡ ﺑﺎﻃﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺩﺧﻞ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٨/٦‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ‪ ،‬ﺡ‪.٣٤٨٠ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٨٩/٦‬‬ ‫‪119‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺑﻬﺎ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻟﻬﺎ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﻼ ﺻﺪﺍﻕ ﻟﻬﺎ)‪.(١‬‬ ‫ ‪Z‬دة ا=‪  rM‬ا ح‬ ‫ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺑﺸﻬﺎﺩﺓ ﻓﺎﺳﻘﻴﻦ‪ ،‬ﻣﻦ ﺃﻫﻠﺔ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻓﻬﻮ ﻧﻜﺎﺡ ﺛﺎﺑﺖ‬ ‫ ﺇﻥ ﺷﺎﺀ ﺍﷲ )‪.(٢‬‬ ‫ ‪Z‬دة ا‪/G‬ن  ا ح‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ ﺑﺸﻬﺎﺩﺓ ﺻﺒﻴﻴﻦ‪ ،‬ﻓﺎﻟﻨﻜﺎﺡ ﻣﻨﻔﺴﺦ‪ ،‬ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪،‬‬ ‫ﺇﻥ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪.‬‬ ‫ﻓﺈﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﺑﻄﻞ ﺍﻟﻨﻜﺎﺡ‪.‬‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﺮﻓﻊ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﺣﺘﻰ ﺑﻠﻎ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻓﺸﻬﺪﺍ ﺑﺬﻟﻚ‪ ،‬ﺟﺎﺯﺕ‬ ‫ﺷﻬﺎﺩﺗﻬﻤﺎ)‪.(٣‬‬ ‫ ‪Z‬دة ا‪ N8 /‬ا ح‬ ‫ﺃﻣﺎ ﺍﻟﻌﺒﺪﺍﻥ ﻓﻴﺨﺘﻠﻒ ﻓﻲ ﺷﻬﺎﺩﺗﻬﻤﺎ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻬﺎ ﻻ ﺗﺠﻮﺯ‪ ،‬ﻭﻳﻮﺟﺪ ﺟﻮﺍﺯﻫﺎ‬ ‫ﻋﻦ ﺷﺮﻳﺢ ﻭﺃﺑﻲ ﻣﻌﺎﻭﻳﺔ ﻓﻌﻠﻰ ﻫﺬﺍ ﻻ ﻳﺒﻌﺪ ﻣﻦ ﺇﺟﺎﺯﺓ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﺑﺸﻬﺎﺩﺗﻬﻤﺎ)‪.(٤‬‬ ‫ ‪Z‬دة ا‪ N8 NfR‬ا!‪H‬‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﺭﺍﺟﻌﻬﺎ ﻣﻦ ﺍﻟﻄﻼﻕ‪ ،‬ﺑﺸﻬﺎﺩﺓ ﺧﻨﺜﺎﻭﻳﻦ ﻓﻼ ﻳﺠﻮﺯ ﺫﻟﻚ؛‬ ‫ﻷﻥ ﺷﻬﺎﺩﺓ ﺍﻟﺨﻨﺜﻰ ﺷﻬﺎﺩﺓ ﺍﻣﺮﺃﺓ)‪.(٥‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٤/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٤/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٤/٧‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٧٤/٧‬ ‪.٤٧٥‬‬ ‫)‪ (٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٥/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪120‬‬ ‫ ‪Z‬دة اﻷ‪ N8 N8‬ا ح‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺑﺸﻬﺎﺩﺓ ﺃﻋﻤﻰ‪ ،‬ﻭﺁﺧﺮ ﻣﻌﻪ ﺑﺼﻴﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻘﺪ ﻳﺼﺢ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻨﻌﻘﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺗﺜﺒﺖ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﺑﺸﻬﺎﺩﺓ ﺍﻟﻌﻤﻲ ﻭﻓﺴﻘﺔ ﺃﻫﻞ ﺍﻟﺼﻼﺓ)‪.(١‬‬ ‫ ‪Z‬دة أ‪ .0‬ا ور واﻷ[ وا ‪2‬ن ‪ N8‬ا ح‬ ‫ﺷﻬﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺰﻭﺭ ﻭﺍﻟﻘﻠﻒ ﻭﺍﻟﻤﺠﺎﻧﻴﻦ‪ ،‬ﻻ ﻳﻨﻌﻘﺪ ﺑﻬﺎ ﺍﻟﻨﻜﺎﺡ)‪.(٢‬‬ ‫ اﻹ‪Z‬د ‪ N8‬ا ح  أ‪e @ I@ !fa‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺸﻬﺪ ﺍﻟﻮﻟﻲ ﺍﻟﺸﺎﻫﺪﻳﻦ ﻓﻲ ﻣﺠﻠﺲ ﻭﺍﺣﺪ‬ ‫ﺑﺎﻟﻨﻜﺎﺡ ﻭﺃﺷﻬﺪ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻣﻊ ﻭﺍﺣﺪ‪ ،‬ﻓﻲ ﻣﺠﻠﺲ‪ ،‬ﺛﻢ ﺟﻠﺲ ﻓﻲ ﻣﺠﻠﺲ‬ ‫ﺁﺧﺮ‪ ،‬ﻓﺄﺷﻬﺪ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻣﻊ ﺍﻟﺸﺎﻫﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻨﻜﺎﺡ ﻓﺎﺳﺪ‪ ،‬ﻭﻗﻮﻝ‪:‬‬ ‫ﺟﻤﻴﻌﺎ ﻗﺒﻞ ﺍﻟﺠﻮﺍﺯﺃﻥ ﻳﺠﻮﺯ‬ ‫‬‫ﺇﻧﻪ ﺟﺎﺋﺰ‪ ،‬ﻭﺃﻧﺎ ﺃﺣﺐﺇﻥ ﻛﺎﻥ ﺃﺷﻬﺪﻫﻤﺎ‬ ‫ﺫﻟﻚ)‪.(٣‬‬ ‫ ‪Z‬دة و ا!أة ‪ N8‬ا ح‬ ‫ﺇﻥ ﻭﻛﻞ ﺭﺟﻞ ﻓﻲ ﺗﺰﻭﻳﺞ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﺰﻭﺝ ﺑﻬﺎ ﻧﻔﺴﻪ‪ ،‬ﺃﻣﺎﻡ ﺍﻟﺬﻱ ﻭﻛﻠﻪ‪ .‬ﻭﻳﻜﻮﻥ‬ ‫ﺃﺣﺪ ﺍﻟﺸﺎﻫﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﺇﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺇﻥ ﺷﺎﺀ ﺍﷲﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﻣﻤﻦ‬ ‫ﺗﺠﻮﺯ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٦/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٦/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٦/٧‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٦/٧‬‬ ‫‪121‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‬ ‫ إ‪Z‬د اﷲ واﻼ` ‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﻟﻢ ﻳﺸﻬﺪ ﺑﺬﻟﻚ ﺃﺣﺪ‬ ‫ﻣﻦ ﺍﻟﻨﺴﺎ‪ ،‬ﻓﻬﻮ ﻧﻜﺎﺡ ﺣﺮﺍﻡ ﻻ ﻳﺜﺒﺖ‪ ،‬ﻭﻟﻬﺎ ﺻﺪﺍﻗﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﻭﻟﺪﻩ‪ ،‬ﻓﺈﻥ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ‪ ،‬ﻓﻼ ﺻﺪﺍﻕ ﻟﻬﺎ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ﻋﻠﻤﺖ ﻫﻲ ‬ ‫ ‪Z‬دة وا ا وج وو ا!أة‬ ‫ﺟﺎﺯ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﺷﻬﺎﺩﺓ ﻭﺍﻟﺪ ﺍﻟﺰﻭﺝ ﻣﻊ ﻏﻴﺮﻩ ﻻ ﻭﺍﻟﺪ ﺍﻟﻤﺮﺃﺓ‬ ‫ﺃﺣﺪﺍ ﻋﻠﻰ‬ ‫ﻋﻠﻰ ﻗﻮﻝ ﺃﺻﺢ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮ ﺇﺫ ﻻ ﻳﺸﻬﺪ ﻋﻠﻰ ﻓﻌﻞ ﻧﻔﺴﻪ‪ ،‬ﻓﻠﻮ ﻭﻛﻞ ‬ ‫ﺍﻟﺘﺰﻭﻳﺞ ﻭﺷﻬﺪ ﻫﻮ ﻟﺠﺎﺯﺕ ﺷﻬﺎﺩﺗﻪ‪ ،‬ﻭﺍﻟﺘﻨﻜﻴﺮ ﻟﻠﺘﻌﻈﻴﻢ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﺑﻌﺾ ﻣﻊ ﻏﻴﺮﻩ‬ ‫ﻭﻫﻮ ﺑﻈﺎﻫﺮﻩ ﻳﻨﺎﻓﻲ ﻇﺎﻫﺮ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ ﻭﺷﺎﻫﺪﻳﻦ«)‪ ،(٢‬ﻓﻔﻴﻪ ﻭﻟﻲ‬ ‫ﻭﺷﺎﻫﺪﺍﻥ‪ ،‬ﻭﺇﺫﺍ ﺗﺰﻭﺝ ﺑﻮﻟﻲ ﻭﺷﺎﻫﺪ ﻛﺎﻥ ﻗﺪ ﺗﺰﻭﺝ ﺑﻮﻟﻲ ﻭﺷﺎﻫﺪ ﻓﻘﻂ‪ ،‬ﻭﻛﺄﻧﻪ‬ ‫ﻗﺪﺭ )ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ ﻭﺷﻬﺎﺩﺓ ﺷﺎﻫﺪﻳﻦ( ﻭﻟﻮ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻭﻟ ‪‬ﻴﺎ‪ ،‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ‪ :‬ﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ ﺇﻧﻪ ﻻ ﻳﺠﺰﻱ ﺷﺎﻫﺪ ﻭﺍﺣﺪ ﻣﻊ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﺍﻗﺘﺼﺮ ﻓﻲ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ ﻋﻠﻰ ﺍﻟﻤﻨﻊ)‪.(٣‬‬ ‫ ا‪2‬ﻻ  ‪2‬ن ‪ N8‬ا ح أو ا‪G‬اق‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﺬﻱ ﺗﻮﻟﻰ ﻋﻘﺪﺗﻪ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﺯﻭﺟﺖ ﺃﻭ ﺃﻧﻜﺤﺖ‬ ‫ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ ﻟﻬﺬﺍ ﺍﻟﺮﺟﻞ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻭﻟﻲ ﺇﻧﻤﺎ ﺟﻌﻞ ﻏﻴﺮ ﺍﻟﻮﻟﻲ‬ ‫ﻏﺎﻳﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺨﻼﻑ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻧﻪ ﺑﺤﺴﺐ ﺍﻷﺻﻞ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺧﻼﻑ‪،‬‬ ‫ﺑﻞ ﻳﺠﻮﺯ ﻷﻧﻪ ﻏﻴﺮ ﺍﻟﻮﻟﻲ ﻟﻜﻦ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺨﻼﻑ ﻟﻨﻴﺎﺑﺘﻪ ﻋﻦ ﺍﻟﻮﻟﻲ‪ ،‬ﺃﻭ‬ ‫ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻘﻮﻝ‪ :‬ﺯﻭﺟﺖ ﺃﻭ ﺃﻧﻜﺤﺖ‪ ،‬ﻓﺈﻥ ﺍﻷﺻﻞ ﻓﻴﻪ ﺍﻟﻮﻟﻲ ﺇﻥ ﺟﻌﻞ ﺍﻷﻣﺮ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٦/٧‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٨٩/٦‬ ‪.٩٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪122‬‬ ‫ﺑﻴﺪﻩ ﺑﺎﺳﺘﺨﻼﻑ ﺍﻟﻮﻟﻲ ﺃﻭ ﺗﻮﻛﻴﻠﻪ ﺇﻳﺎﻩ ﺃﻭ ﺑﺈﻗﺎﻣﺔ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻭ‬ ‫ﺍﻟﺠﻤﺎﻋﺔ ﺣﻴﺚ‪ :‬ﻻ ﻭﻟﻲ‪ ،‬ﺃﻭ ﺑﻜﻮﻧﻪ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻻ ﻭﻟﻲ ﻫﻞ ﺗﺠﻮﺯ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻓﻘﻂ؛ ﻷﻥ ﺍﻟﺘﺰﻭﺝ ﺣﻖ ﻟﻠﻤﺮﺃﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺄﻧﻬﺎ ﻣﻠﻚ ﻟﻪ ﺑﺎﻋﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺃﻗﺮ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻓﻜﺄﻧﻪ ﺃﻗﺮ ﺑﺒﻴﻊ ﻣﺎﻟﻪ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺼﺪﺍﻕ ﻓﺈﻥ ﻗﻮﻟﻪ ﻓﻴﻪ‪ ،‬ﻛﻘﻮﻟﻪ ﻓﻲ‬ ‫ﻭﺃﻳﻀﺎ ﻗﺪ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﻣﻦ ﻭﻟﻴﺘﻪ‬ ‫‬‫ﻧﻔﻌﺎ‪،‬‬ ‫ﺛﻤﻦ ﻣﺎ ﺑﺎﻉ ﻓﻼ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﻓﻴﻤﺎ ﻳﺠﺮ ﻓﻴﻪ ‬ ‫ﻭﺃﻳﻀﺎ ﻛﺄﻧﻬﺎ ﻫﻲ ﻣﻠﻜﺖ ﻧﻔﺴﻬﺎ ﻟﺰﻭﺟﻬﺎ ﻭﺷﻬﺪ ﻋﻠﻰ ﺍﻟﺘﻤﻠﻴﻚ ﻫﻮ ﺃﻭ‬ ‫‬‫ﻧﻔﻊ ﺑﻪ‪،‬‬ ‫ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ؟ ﻓﻘﻂ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻈﻬﺮ ﻣﻨﻪ ﺟﻠﺐ ﻧﻔﻊ ﻟﻨﻔﺴﻪ؛ ﻷﻥ ﺍﻟﺼﺪﺍﻕ ﻟﻴﺲ‬ ‫ﻟﻪ‪ ،‬ﻭﻗﺪ ﺟﺎﺯﺕ ﺷﻬﺎﺩﺓ ﺍﻷﻗﺎﺭﺏ ﺑﻌﺾ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻓﺠﺎﺯﺕ ﺷﻬﺎﺩﺗﻪ ﺑﺨﻼﻑ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﺈﻥ ﻋﻘﺪﻩ ﺣﻖ ﻟﻪ ﻳﺆﺍﺧﺬ ﻣﻦ ﺗﻌﺪﻯ ﻋﻠﻴﻪ ﻓﻴﻪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺃﻭ‬ ‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻟﺮﺿﺎ ﺃﻭ ﻋﻠﻰ ﺍﻟﺮﺿﺎ ﻗﺒﻞ ﺍﻹﻣﺴﺎﻙ ﺃﻭ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﺧﻼﻑ‬ ‫ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﻤﺼﻨﻒ ﺍﻟﻘﻮﻟﻴﻦ ﻓﻲ ﺑﺎﺏ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺍﻷﺣﻜﺎﻡ؛ ﻛﺎﻟﺸﻴﺦ ﺃﺑﻲ‬ ‫ﺯﻛﺮﻳﺎﺀ‪ ،‬ﻭﺍﻗﺘﺼﺮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﻓﻲ ﺃﻭﺍﺧﺮ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻗﺒﻞ ﺍﻻﺳﺘﻴﺪﺍﻉ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻮﻝ‪ :‬ﺑﺄﻧﻪ ﺗﺠﻮﺯ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻣﻦ ﺍﻷﺏ ﻟﺒﻨﺘﻪ‪ ،‬ﻭﻟﻌﻠﻪ ﺍﺧﺘﻴﺎﺭ ﻣﻨﻪ‪ ،‬ﻭﺟﺎﺯﺕ‬ ‫ﻗﻄﻌﺎ ﻣﻦ ﻗﺎﺭﺉ ﺍﻟﺨﻄﺒﺔ ﺍﻟﺬﻱ ﻟﻢ ﻳﺠﻌﻞ‬ ‫ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﺼﺪﺍﻕ ﻛﺎﻟﺮﺿﺎ ‬ ‫ﺍﻟﺘﺰﻭﻳﺞ ﺑﻴﺪﻩ ﺇﻥ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ ﻭﺃﺟﻴﺰ ﻭﻟﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ ﻭﻟﻮ ﻓﺎﺳﻘﺎ‪ ،‬ﻭﺟﺎﺯﺕ ﻋﻨﺪ‬ ‫ﺍﷲ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻻ ﺗﺠﻮﺯ ﻣﻦ ﺍﻷﺏ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ ﺑﺎﺗﻔﺎﻕ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺛﺒﺘﻪ ﺍﻟﺰﻭﺝ ﻭﻟﻢ‬ ‫ﺷﺎﻫﺪﺍ ﻋﻠﻴﻪ ﻫﻮ ﻭﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﺃﺛﺒﺘﻪ ﺍﻟﺰﻭﺝ ﻋﻠﻰ‬ ‫‬‫ﻳﺤﻔﻈﻪ ﻭﺃﺛﺒﺘﻪ ﺍﻷﺏ ﺑﻌﺪﺩ ﻣﻌﻠﻮﻡ‬ ‫ﻋﺪﺩ‪ ،‬ﻭﺍﻟﺰﻭﺟﺔ ﻋﻠﻰ ﻋﺪﺩ ﺃﻛﺒﺮ‪ ،‬ﻭﺷﻬﺪ ﺍﻷﺏ ﻣﻊ ﻏﻴﺮﻩ ﺑﻤﺎ ﻗﺎﻝ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﺈﻥ‬ ‫ﺷﻬﺎﺩﺗﻪ ﻣﺎﺿﻴﺔ‪ ،‬ﻭﺣﺎﺻﻞ ﺟﻮﺍﺯ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻰ ﻭﻟﺪﻩ ﻻ ﻟﻮﻟﺪﻩ‪ ،‬ﻭﺍﻷﻡ ﻛﺎﻷﺏ ﻓﻲ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻓﻲ ﺍﻟﺨﻠﻒ ﻓﻲ ﺟﻮﺍﺯ ﺷﻬﺎﺩﺗﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻣﻊ ﺍﻣﺮﺃﺓ ﻭﺭﺟﻞ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٠/٦‬ ‪.٩١‬‬ ‫‪123‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‬ ‫ ‪Z‬دة ا‪ 2‬إذا ا‪!+ R,M‬ه ‪ N8‬ا?‬ ‫ﺇﻥ ﺍﺳﺘﺨﻠﻒ ﺍﻟﻮﻟﻲ ﻏﻴﺮﻩ ﺃﻭ ﻭﻛﻠﻪ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﺃﻭ ﺃﻣﺮﻩ ﻋﻠﻴﻪ ﺟﺎﺯﺕ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻗﻄﻌﺎ‪،‬‬ ‫ﺃﻳﻀﺎ ﺷﻬﺎﺩﺗﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺃﺑﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻪ ﻟﻢ ﺗﺠﺰ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ ‬ ‫‬ ‫ﻭﻛﺎﻥ ﺍﻟﺨﻠﻒ ﻓﻲ ﺟﻮﺍﺯﻫﺎ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻛﻤﺎ ﻛﺎﻥ ﺣﻴﻦ ﻛﺎﻥ ﻫﻮ ﺍﻟﻤﺰﻭﺝ‪،‬‬ ‫ﻭﺍﻟﻤﻮﺟﻮﺩ ﺟﻤﻠﺔ ﺃﻥ ﺷﻬﺎﺩﺓ ﺍﻷﺏ ﻻﺑﻨﻪ ﻓﻲ ﺣﺎﻝ ﺟﺎﺋﺰﺓ ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻻ ﻳﺤﻮﺯﻩ‬ ‫ﺍﻷﺏ ﻛﺎﻟﻤﻴﺮﺍﺙ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻷﺭﺵ‪ ،‬ﻭﻻ ﻳﺨﻔﻰ ﺃﻥ ﺍﻟﺼﺪﺍﻕ ﻛﺬﻟﻚ‪ ،‬ﻓﺘﺠﻮﺯ‬ ‫ﺷﻬﺎﺩﺗﻪ ﻋﻠﻴﻪ ﺇﺫﺍ ﺍﺳﺘﺨﻠﻒ ﻫﻮ ﻏﻴﺮﻩ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻻﻣﺮﺃﺓ ﺃﻭﻟﻴﺎﺀ ﻓﺰﻭﺟﻬﺎ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺟﺎﺯﺕ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻋﺒﺪﺍ ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ ﺗﺰﻭﻳﺞ ﻭﺍﺣﺪ‬ ‫ﻭﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ ﻛﺬﻟﻚ ﺭﻗﻴﻖ ﺑﻴﻦ ﺷﺮﻛﺎﺀ؛ ﺃﻣﺔ ﺃﻭ ‬ ‫ﻭﺷﻬﺎﺩﺓ ﺍﻟﺒﺎﻗﻴﻦ‪ ،‬ﻭﺇﻥ ﻭﻛﻞ ﺍﻟﻮﻟﻲ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﺰﻭﺝ ﻧﻔﺴﻪ ﻭﺷﻬﺪ ﻫﻮ ﻭﺍﻟﻮﻟﻲ‬ ‫‬ ‫ﺭﺟﻼ ﻓﺰﻭﺟﻬﺎ ﻧﻔﺴﻪ ﺟﺎﺯ ﺑﺸﻬﺎﺩﺓ‬‫ﺍﻵﺧﺮ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﻭﻛﻞ ﺍﻟﻮﻟﻲ‬ ‫ﻫﺬﺍ ﺍﻟﻮﻟﻲ ﻭﺭﺟﻞ ﺁﺧﺮ‪ ،‬ﻭﺇﻥ ﻭﻛﻞ ﺍﻷﻭﻟﻴﺎﺀ ﺃﻭ ﺍﻟﺸﺮﻛﺎﺀ ﻏﻴﺮﻫﻢ ﺟﺎﺯﺕ ﺷﻬﺎﺩﺗﻬﻢ‪،‬‬ ‫ﻭﺍﺣﺪﺍ ﺻﺤﺖ ﺷﻬﺎﺩﺓ ﺑﺎﻗﻴﻬﻢ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻭﻛﻞ ﻣﻮﻟﻰ ﺍﻟﺮﻗﻴﻖ‬ ‫‬‫ﻭﺇﻥ ﻭﻛﻞ ﺍﻟﺸﺮﻛﺎﺀ‬ ‫ﺳﻮﺍﻩ ﺟﺎﺯﺕ ﺷﻬﺎﺩﺗﻪ‪.‬‬ ‫ﺷﺎﻫﺪﺍ ﻋﻠﻰ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﻗﻮﻝ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻻ ﻳﻜﻮﻥ ﺃﺑﻮ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻧﻜﺎﺣﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺳﻴﺪ ﺍﻟﻌﺒﺪ ﻭﺍﻷﻣﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺗﺰﻭﺝ ﺑﺤﻀﺮﺓ ﻧﻴﺎﻡ ﺃﻭ ﺳﻜﺎﺭﻯ‬ ‫ﺃﻭ ﺻﻢ ﻟﻢ ﺗﺠﺰ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﻓﻲ ﺍﻟﺴﺎﻣﻌﻴﻦ ﻣﻦ ﻭﺭﺍﺀ ﺣﺠﺎﺏ ﻗﻮﻻﻥ؛ ﻭﺇﻥ ﻗﺎﻡ‬ ‫ﺍﻟﺸﻬﻮﺩ ﻣﻦ ﺍﻟﻤﺠﻠﺲ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺳﻤﻌﻨﺎ ﻣﺎ ﻗﻠﺘﻢ ﺃﻋﺎﺩﻭﺍ ﺍﻹﺷﻬﺎﺩ ﻭﺇﻥ ﺑﻌﺪ‬ ‫ﺍﻟﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻣﺖ ﺇﻥ ﻣﺴﺖ ﻭﻻ ﻳﻨﺼﺖ ﺇﻟﻴﻬﻢ ﺇﻥ ﻛﺎﻧﻮﺍ ﻏﻴﺮ ﺃﻣﻨﺎﺀ‪ ،‬ﻭﺇﻥ‬ ‫ﺯﻭﺟﻬﺎ ﺍﻟﻮﻟﻲ ﺑﺤﻀﺮﺓ ﻧﺎﺱ ﻭﻟﻢ ﻳﺸﻬﺪﻫﻢ ﺃﻭ ﺃﺷﻬﺪﻫﻢ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻧﺸﻬﺪ‪،‬‬ ‫ﺟﺎﺯ ﺍﻟﻨﻜﺎﺡ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩١/٦‬ ‪.٩٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪124‬‬ ‫ ‪Z‬دة و ا!أة ‪ N8‬ا ح‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﻟﻬﺎ ﺛﻼﺛﺔ ﺃﻭﻟﻴﺎﺀ‪ ،‬ﻓﺰﻭﺟﻬﺎ ﺃﺣﺪﻫﻢ ﺑﺮﺟﻞ‪ ،‬ﻭﺷﻬﺪ ﺍﻵﺧﺮﺍﻥ‪،‬‬ ‫ﻓﺎﻟﺘﺰﻭﻳﺞ ﺟﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﻭﻟﻴﺎﻥ‪ ،‬ﻭﻛ ‪‬ﻞ ﺃﺣﺪﻫﻤﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﻳﺰﻭﺝ ﻧﻔﺴﻪ ﻭﺷﻬﺪ‬ ‫ﺍﻟﻮﻟﻴﺎﻥ‪ ،‬ﻓﺒﻌﺾ ﻳﺠﻴﺰ ﺫﻟﻚ‪.‬‬ ‫ﻭﺑﻌﺾ ﺷﺪﺩ ﻓﻴﻪ؛ ﻷﻥ ﻫﺬﺍ ﻟﻴﺲ ﻓﻴﻪ ﺃﺭﺑﻌﺔ)‪.(١‬‬ ‫ ا‪5‬دة ‪ 3 N8‬ح @‪ I‬ﻻ !ف ‪'/3‬‬ ‫ﺣﺎﺿﺮﺍ‪ ،‬ﻓﻠﻴﺲ ﻫﺬﺍ ﻣﻤﺎ‬ ‫‬‫ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺗﺰﻭﻳﺞ ﺭﺟﻞ ﻻ ﻳﻌﺮﻑ ﻧﺴﺒﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻳﻜﺮﻩ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺬﻟﻚ؛ ﻷﻧﻪ ﺇﻧﻤﺎ ﻳﺸﻬﺪ ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺍﻟﺤﺎﺿﺮ‪ ،‬ﺑﻤﺎ ﺃﻭﺟﺐ‬ ‫ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻣﻦ ﻗﺒﻮﻝ ﻫﺬﺍ ﺍﻟﺘﺰﻭﻳﺞ ﺑﺬﻟﻚ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻻ ﻳﺸﻬﺪ ﺃﻧﻪ ﻫﻮ ﻓﻼﻥ ﺍﺑﻦ‬ ‫ﻓﻼﻥ‪ ،‬ﻛﻤﺎ ﺳ ‪‬ﻤﻰ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﺳ ‪‬ﻤﺎﻩ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫ @‪Z ]G I‬د'  ا ح‬ ‫ﻣﻌﺎ ﻣﻄﻠﻘﺎ؛ ﻭﻗﻴﻞ‪ :‬ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﺟﻮﺍﺯ‬ ‫ﺗﺠﻮﺯ ﺷﻬﺎﺩﺓ ﺃﻋﻤﻰ ﻭﺑﺼﻴﺮ ‬ ‫ﺷﻬﺎﺩﺓ ﺍﻟﻌﻤﻴﺎﻥ ﻓﻴﻤﺎ ﻳﺪﺭﻛﻮﻧﻪ‪ ،‬ﻭﺗﺠﻮﺯ ﺷﻬﺎﺩﺓ ﻣﺤﺪﻭﺩﻳﻦ ﺇﻥ ﺗﺎﺑﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ‬ ‫ﻳﺪﺧﻞ ﺑﻬﺎ ﻓﺎﻷﻭﻟﻰ ﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻥ ﺷﻬﺎﺩﺓ ﺧﻨﺜﻴﻴﻦ ﺷﻬﺎﺩﺓ ﺍﻣﺮﺃﺓ‪.‬‬ ‫ﻭﺗﺤﺮﻡ ﻣﻤﺴﻮﺳﺔ ﺇﻥ ﻋﻠﻢ ﺑﻌﺪ ﻣﺴﻬﺎ ﻧﻜﺎﺣﻬﺎ ﺑﺸﻬﺎﺩﺓ ﻋﺒﻴﺪ ﺃﻭ ﻣﺸﺮﻛﻴﻦ‪ ،‬ﺃﻭ‬ ‫ﻋﺒﺪ ﻭﻣﺸﺮﻙ‪ ،‬ﺃﻭ ﻋﺒﻴﺪ ﺃﻭ ﻣﺸﺮﻛﻴﻦ ﻣﻊ ﻧﺴﺎﺀ ﺇﻥ ﻛﺎﻥ ﻣﻌﻬﻢ ﻣﻦ ﺍﻷﺣﺮﺍﺭ ﺍﻟﺒﻠ‪‬ﻎ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﺪﺩ ﻣﺠﺰ ﺟﺎﺯ ﺃﻭ ﻧﺴﺎﺀ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٧/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧٨/٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩٢/٦‬‬ ‫‪125‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‬ ‫   ا ح ‪  I‬وج ا!أة  ‪8‬‬ ‫ﺭﺧﺺ ﻓﻲ ﺗﺠﺪﻳﺪﻩ ﻟﻮﺍﻃﺌﻬﺎ ﺑﻼ ﻋﺪﺓ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮﻩ ﻓﻼ ﺇﻻ ﺑﻌﺪﺓ؛ ﻭﺇﻧﻤﺎ ﻗﻴﻞ‬ ‫ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﺪﺓ ﻟﻠﻔﺼﻞ ﺑﻴﻦ ﺍﻟﻤﺎﺀﻳﻦ ﻭﺍﻟﻤﺎﺀ ﻫﻨﺎ ﻟﻮﺍﺣﺪ‪ ،‬ﻛﺬﺍ ﻗﻴﻞ‪ ،‬ﻭﻳﺒﺤﺚ ﻓﻴﻪ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻳﺜﺒﺖ‬ ‫ﺑﺄﻥ ﺍﻟﻤﺎﺀ ﺍﻷﻭﻝ ﻏﻴﺮ ﺟﺎﺋﺰ ﻭﻏﻴﺮ ﺛﺎﺑﺖ ﻟﻪ ﺷﺮ ﻋﺎ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ‬ ‫ﺍﻟﻨﺴﺐ ﻓﻲ ﻏﻴﺮ ﺍﻟﻌﻠﻢ ﻭﺃﻧﻪ ﻻ ﻋﺪﺓ ﻣﻦ ﻣﺴﻴﺲ ﻏﻴﺮ ﺟﺎﺋﺰ؛ ﻭﻭﺟﻪ ﺍﻟﺘﺮﺧﻴﺺ ﺍﻟﺬﻱ‬ ‫ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﺪﺭﻙ ﺑﺎﻟﻌﻠﻢ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ؛ ﻓﺄﻓﺎﺩﻧﺎ ﺃﻥ ﻛﻞ‬ ‫ﻭﻁﺀ ﺣﺮﺍﻡ ﻻ ﻳﺪﺭﻙ ﺣﺮﻣﺘﻪ ﺑﺎﻟﻌﻠﻢ ﻻ ﻳﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﺑﻞ ﻳﺠﺪﺩ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺗﺄﺑﺪ‬ ‫ﺗﺤﺮﻳﻤﻬﺎ ﺇﻥ ﻭﻃﺌﻬﺎ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺑﻤﻦ ﺫﻛﺮ؛ ﻷﻥ ﺫﻟﻚ ﻳﻤﻴﺰ ﺑﺎﻟﻌﻠﻢ ﻓﻼ ﻳﻌﺬﺭ ﻓﻲ‬ ‫ﻋﻤﺪﻩ ﻭﻻ ﻓﻲ ﺟﻬﻠﻪ)‪.(١‬‬ ‫ @‪  I‬إ‪Z‬د @‪ I‬ﻻ ‪Z ]G‬د'‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﺗﻌﻤﺪ ﺇﺷﻬﺎﺩ ﻧﺴﺎﺀ ﻓﻤﺲ ﺣﺮﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺑﻬﻦ ﺑﻌﺪ‬ ‫ﺍﻟﻌﻘﺪ ﺃﺷﻬﺪ ﻏﻴﺮﻫﻦ ﻭﻟﻮ ﻣﺲ‪ ،‬ﺃﻭ ﺑﺄﻃﻔﺎﻝ ﺃﻭ ﻣﺠﺎﻧﻴﻦ ﺃﻭ ﻣﻦ ﺗﺮﺩ ﺷﻬﺎﺩﺗﻪ ﻛﺎﻷﻗﻠﻒ‬ ‫ﺣﻴﻦ ﻻ ﻳﻌﺬﺭ ﻷﻥ ﺫﻟﻚ ﻳﻤﻴﺰ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﻛﺎﻟﺴﻜﺮﺍﻥ‪ ،‬ﻭﺇﻥ ﻇﻦ ﺃﻧﻪ ﺑﺎﻟﻎ ﺃﻭ ﻋﺎﻗﻞ ﺃﻭ‬ ‫ﻏﻴﺮ ﺃﻗﻠﻒ ﺃﻭ ﻏﻴﺮ ﻋﺒﺪ ﻓﻘﻮﻻﻥ؛ ﻷﻥ ﺫﻟﻚ ﺧﻄﺄ ﻻ ﺗﻌﻤﺪ ﻭﻣﺠﺎﻭﺯﺓ ﻋﻤﺎ ﺣﺪ ﺍﻟﺸﺮﻉ‬ ‫ﺟﻬﻼ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺑﻬﻦ ﺣﺘﻰ ﻣﺲ ﺣﺮﻣﺖ‪ ،‬ﻭﺭﺧﺺ ﺃﻥ ﻳﺠﺪﺩ ﻛﺬﻟﻚ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ‬ ‫‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﺗﺰﻭﺝ ﺑﺸﻬﺎﺩﺓ ﺍﻷﻃﻔﺎﻝ ﻓﻤﺲ ﺣﺮﻣﺖ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻭ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻤﺠﺎﻧﻴﻦ‬ ‫ﻓﻤﺲ ﺣﺮﻣﺖ ﺇﻥ ﻋﻠﻢ ﻭﺇﻻ ﺃﺷﻬﺪ ﻏﻴﺮﻫﻢ‪ .‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻤﻦ ﺫﻛﺮ ﺛﻢ ﻭﻗﻊ ﺇﺳﻼﻡ ﺃﻭ‬ ‫ﻋﺘﻖ ﺃﻭ ﺑﻠﻮﻍ ﺃﻭ ﺇﻓﺎﻗﺔ ﺃﻭ ﺗﻮﺑﺔ ﻗﺒﻞ ﻭﻃﺌﻪ ﻓﻬﻞ ﻳﺠﺪﺩ ﺍﻟﻨﻜﺎﺡ ﻭﻟﻮ ﺑﻬﻢ ﻭﺇﻥ ﻟﻢ ﻳﺠﺪﺩ‬ ‫ﻭﻣﺲ ﺣﺮﻣﺖ ﺃﻭ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻷﻭﻝ ﺇﻥ ﻋﻘﻞ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻣﺎ ﺷﻬﺪ ﻋﻠﻴﻪ ﺑﻌﺪ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻭﺍﻹﻓﺎﻗﺔ ﻓﻴﺤﻀﺮﺍﻥ ﺑﻼ ﺳﻤﺎﻉ ﺇﻻ ﺇﻥ ﻋﻠﻢ ﻣﻨﻬﻤﺎ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻭﺍﻹﻓﺎﻗﺔ ﺃﻧﻬﻤﺎ‬ ‫ﻋﻘﻼ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺤﻀﺮ ﺍﻟﻤﺸﺮﻙ ﺑﻌﺪ ﺇﺳﻼﻡ؟ ﻗﻮﻻﻥ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٢/٦‬ ‪.٩٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪126‬‬ ‫ﻭﺃﺟﺎﺯ ﺷﺮﻳﺢ ﺍﻟﻘﺎﺿﻲ ﻭﻋﺰﺍﻥ ﺷﻬﺎﺩﺓ ﺍﻟﻌﺒﺪﻳﻦ‪ ،‬ﻭﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺍﻟﻤﻨﻊ‪ ،‬ﻓﻤﻦ‬ ‫ﺗﺰﻭﺝ ﺑﻬﻤﺎ ﺃﻭ ﺑﺼﺒﻴﻴﻦ ﺃﻭ ﻛﺘﺎﺑﻴﻴﻦ ﻭﻣﺲ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﻭﺃﺻﺪﻗﻬﺎ‪ ،‬ﻭﻗﺎﻟﺖ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻣﻦ ﺗﺰﻭﺝ ﻛﺘﺎﺑﻴﺔ ﺑﺸﻬﺎﺩﺓ ﻛﺘﺎﺑﻴﻴﻦ ﺟﺎﺯ‪ ،‬ﻭﻣﺬﻫﺒﻨﺎ ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﺍﻟﻤﻨﻊ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻤﺮﺍﻫﻖ‪ :‬ﻫﻞ ﺗﺠﻮﺯ ﺷﻬﺎﺩﺗﻪ؟ ﻭﺍﻟﺤﺠﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺼﺢ‬ ‫ﺍﻟﻨﻜﺎﺡ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻌﺒﺪ ﻭﺍﻟﻤﺸﺮﻙ ﺃﺣﺎﺩﻳﺚ‪ :‬ﺃﻧﻪ »ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﺸﺎﻫﺪﻳﻦ«)‪،(١‬‬ ‫ﻣﻊ ﺃﺣﺎﺩﻳﺚ‪ :‬ﺃﻧﻪ‪» :‬ﻻ ﺷﻬﺎﺩﺓ ﻟﻠﻄﻔﻞ ﻭﺍﻟﻤﺸﺮﻙ ﻭﺍﻟﻌﺒﺪ«)‪ ،(٢‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ‬ ‫ﺍﻟﺮﺟﻌﺔ ﺍﻟﺘﻲ ﻫﻲ ﻓﺮﻉ ﺍﻟﻨﻜﺎﺡ‪﴾ ^ ] \ [ Z Y X ﴿ :‬‬ ‫]ﺍﻟﻄﻼﻕ‪ ،[٢ :‬ﺃﻱ‪ :‬ﻣﻨﻜﻢ ﺃﻳﻬﺎ ﺍﻷﺣﺮﺍﺭ ﺍﻟﻤﺆﻣﻨﻮﻥ ﺍﻟﻤﺘﺄﻫﻠﻮﻥ ﻟﻠﻨﻜﺎﺡ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ‪،‬‬ ‫ﻭﻗﻮﻟﻪ ﻓﻲ ﺍﻟﺒﻴﻮﻉ‪a ` _ ^ ]\ [ Z Y ﴿ :‬‬ ‫‪] ﴾ g f e d c b‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٨٢ :‬ﻭﺍﻟﺒﻴﻊ ﻭﺍﻟﻨﻜﺎﺡ ﺃﺧﻮﺍﻥ‬ ‫)‪(٣‬‬ ‫ﻣﻦ ﻭﺍﻟﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻝ ﻓﻲ ﺍﻟﻮﺻﻴﺔ‪] ﴾ _ ^ ] ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪[١٠٦ :‬‬ ‫ @ ‪ N8 *!,‬ا? ا‪2? I@ .g/‬ق‬ ‫ﻻ ﺗﻮﺍﺭﺙ ﺑﻴﻦ ﻣﺘﻨﺎﻛﺤﻴﻦ ﺑﻼ ﺷﻬﻮﺩ ﺃﻭ ﺑﻼ ﻭﻟﻲ ﺇﻥ ﻣﺎﺕ ﺃﺣﺪﻫﻤﺎ؛ ﻷﻥ‬ ‫ﺍﻹﺭﺙ ﻫﻨﺎ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻭﺍﻟﻨﻜﺎﺡ ﻏﻴﺮ ﻣﻨﻌﻘﺪ؛ ﻷﻧﻪ ﻟﻢ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺸﻬﻮﺩ ﺟﺎﺋﺰﺓ‪،‬‬ ‫ﻭﺇﺫﺍ ﻟﻢ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻬﺎ ﻓﻠﻴﺲ ﺑﻨﻜﺎﺡ ﺷﺮﻋﻲ ﻷﺣﺎﺩﻳﺚ‪» :‬ﻻ ﻧﻜﺎﺡ ﺑﻼ ﻭﻟﻲ‬ ‫ﻭﺷﻬﻮﺩ«)‪ ،(٤‬ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﺃﻭ ﺿﺎﻉ ﻋﻨﻬﺎ ﻭﻟﻮ ﺃﺧﻄﺄﺕ ﻷﻥ ﺍﻟﺨﻄﺄ ﻻ ﻳﺰﻳﻞ‬ ‫ﺍﻟﻀﻤﺎﻥ ﺇﻥ ﻋﻠﻤﺖ ﺑﺬﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﺑﻼ ﺷﻬﻮﺩ ﺃﻭ ﺑﻼ ﻭﻟﻲ ﺳﻮﺍﺀ‪،‬‬ ‫ﻋﻠﻤﺖ ﺑﺘﺤﺮﻳﻢ ﺫﻟﻚ ﺃﻭ ﺟﻬﻠﺘﻪ ﺃﻭ ﺍﻋﺘﻘﺪﺕ ﺣﺮﻣﺘﻪ‪ ،‬ﻷﻥ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﻌﻘﺪ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻻ ﻋﻘﺪ ﺻﺤﻴﺢ‪ ،‬ﻓﻠﻢ ﻳﻠﺰﻡ ﺑﻌﻘﺪﻫﻤﺎ ﺍﻟﻨﺼﻒ ﻟﻌﺪﻡ ﺻﺤﺘﻪ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻪ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﺸﺎﻫﺪﻳﻦ ﻋﺪﻟﻴﻦ‪ ،‬ﺡ‪.١٣٣٠٦ :‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٣/٦‬ ‪.٩٤‬‬ ‫)‪ (٤‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪127‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﺃﻭ ﺍﻟﻜﻞ ﺑﺎﻟﻤﺲ ﻷﻧﻪ ﻣﺲ ﺯﻧﺎ ﻟﻢ ﻳﻘﻬﺮﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺤﺮﻡﻭﻟﻮ ﻟﻢ‬ ‫ﺗﻌﻠﻢﺇﻥ ﻭﻃﺌﺖ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﻓﻠﻬﺎ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ ﻓﻲ ﻧﺴﺒﻬﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺨﺘﺎﺭ ﺃﺑﻲ ﺯﻛﺮﻳﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻄﻒ ﻋﻠﻰ ﻣﺤﺬﻭﻑ‪ ،‬ﺃﻱ‪ :‬ﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ ﺇﺫﺍ‬ ‫ﻟﻢ ﺗﻌﻠﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﻣﺎ ﺃﺻﺪﻗﻬﺎ ﺣﻴﻦ ﻟﻢ ﺗﻌﻠﻢ ﻭﻫﻮ ﻣﺨﺘﺎﺭ ﺍﻟﺪﻳﻮﺍﻥ‪.‬‬ ‫ﻭﻓﻲ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﻗﻮﻻﻥ‪ ،‬ﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﻋﺪﻡ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﻭﺟﺰﻡ ﻓﻲ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ ﺑﺜﺒﻮﺗﻪ‪ ،‬ﻭﺟﻪ ﺍﻷﻭﻝ ﺃﻥ ﺫﻟﻚ ﻧﻜﺎﺡ ﻏﻴﺮ ﺻﺤﻴﺢ‪ ،‬ﻓﺎﻟﻮﻟﺪ ﻣﻦ ﻣﺴﻪ ﻛﺎﻟﻮﻟﺪ‬ ‫ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺰﻧﺎ ﻭﺍﺑﻦ ﺍﻟﺰﻧﺎ ﺍﺑﻦ ﺃﻣﻪ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻟﻤﺲ ﻭﻗﻊ ﻋﻠﻰ ﻃﺮﻳﻖ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻭﺭﺳﻤﻪ‪ ،‬ﻭﻻ ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺣ ‪‬ﻘﺎ ﺣﺘﻰ ﻳﺘﻢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺇﻥ ﻣﺲ ﻟﻢ ﻳﺤﻠﻬﺎ‬ ‫ﻟﻤﻄﻠﻘﻬﺎ ﺛﻼﺛﺎ ﺃﻭ ﻟﺨﺎﻃﺒﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻤﺴﻜﺖ ﻫﻲ ﺃﻭ ﻭﻟﻴﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻹﺷﻬﺎﺩ ﻟﻢ ﻳﺪﺭﻙ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺳﺘﻤﺴﻚ ﻫﻮ ﺑﺎﻟﻮﻟﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺪﺭﻙ ﻛﻞ‬ ‫ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﺣﺮﻣﺖ ﺇﻥ ﻣﺲ ﻭﺛﺒﺖ‬ ‫ﺍﻟﻨﺴﺐ ﻣﻄﻠﻘﺎ ﻭﺃﺻﺪﻗﻬﺎ ﺇﻥ ﻟﻢ ﺗﻌﻠﻢ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺸﻬﺪ ﻣﻊ ﻭﻟﻴﻬﺎ ﺷﻬﻮ ﺩﺍ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﻤﺲ ﻭﺇﻥ ﻟﻢ ﻳﺠﺘﻤﻌﺎ ﻋﻠﻰ ﺍﻹﺷﻬﺎﺩ ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺃﺷﻬﺪ ﺍﻟﻮﻟﻲ ﻣﻦ ﺃﺷﻬﺪﻩ‬ ‫ﺍﻟﺰﻭﺝ ﻭﺇﻥ ﺃﺷﻬﺪ ﺍﻟﻮﻟﻲ ﺃﻭﻻ ﺃﺷﻬﺪ ﺍﻟﺰﻭﺝ ﻣﻦ ﺃﺷﻬﺪﻩ ﺍﻟﻮﻟﻲ‪ ،‬ﺃﻭ ﻳﺴﺘﺸﻬﺪ ﺍﻷﻭﻝ‬ ‫ﻣﻨﻬﻤﺎ ﻣﻦ ﺍﺳﺘﺸﻬﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺃﻭ ﻳﺘﻔﻘﺎﻥ ﻋﻠﻰ ﺷﺎﻫﺪﻳﻦ ﺁﺧﺮﻳﻦ ﺃﻭ ﻋﻠﻰ ﺑﻌﺾ ﻣﻦ‬ ‫ﺷﻬﺪ ﻋﻦ ﺃﺣﺪﻫﻤﺎ ﻭﻋﻠﻰ ﺷﺎﻫﺪ ﺁﺧﺮ ﻓﻴﺸﻬﺪ ﺃﻧﻬﻤﺎ ﻻ ﻏﻴﺮ‪.‬‬ ‫ﻭﺇﻥ ﺃﺷﻬﺪ ﺃﺣﺪﻫﻤﺎ ﻏﻴﺮ ﻣﻦ ﺃﺷﻬﺪﻩ ﺍﻵﺧﺮ ﺛﻢ ﺃﺷﻬﺪﻩ ﺍﻵﺧﺮ ﻗﺒﻞ ﺍﻟﻤﺲ‬ ‫ﺟﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﻳﻘﻊ ﺍﻹﺷﻬﺎﺩ ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﻓﺮﻗﺎ ﺇﻥ ﻣﺲ‪،‬‬ ‫ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﺸﺎﻫﺪ ﻭﺍﺣﺪ ﺃﻭ ﺑﺸﺎﻫﺪﻳﻦ ﺃﺣﺪﻫﻤﺎ ﻻ ﻳﺠﻮﺯ ﻭﻟﻢ ﻳﻤﺲ ﺯﺍﺩ ﺁﺧﺮ‪،‬‬ ‫ﻭﺇﻥ ﻣﺲ ﺣﺮﻣﺖ‪ ،‬ﻭﻓﻲ ﺍﻹﺻﺪﺍﻕ ﻭﺍﻟﻨﺴﺐ ﺍﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﻻ ﺻﺪﺍﻕ ﺇﻥ‬ ‫ﻋﻠﻤﺖ ﻭﻻ ﺇﺭﺙ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺭﺧﺺ ﺑﻌﺾ ﺍﻟﻤﻐﺎﺭﺑﺔ ﺃﻥ ﻳﺰﻳﺪﻩ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻤﺲ‬ ‫ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻭﻟﻜﻦ ﻭﺟﻪ ﺟﻮﺍﺯﻩ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻮﻟﻲ ﺷﺎﻫﺪ ﺃﻭ ﻗﺎﺭﺉ ﺍﻟﺨﻄﺒﺔ‪ ،‬ﻓﻜﺄﻥ‬ ‫ﺯﻳﺎﺩﺓ ﺍﻵﺧﺮ ﺍﺳﺘﺤﺴﺎﻥ ﻣﻨﻪ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺝ ﻟﻄﻔﻠﻪ ﺃﻭ ﻋﺒﺪﻩ ﺃﻭ ﻣﺠﻨﻮﻧﻪ ﺑﻼ ﺷﻬﻮﺩ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪128‬‬ ‫ﺃﺷﻬﺪ ﻗﺒﻞ ﺑﻠﻮﻍ ﺃﻭ ﻋﺘﻖ ﺃﻭ ﺇﻓﺎﻗﺔ ﻭﺇﻻ ﺃﻋﻴﺪ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﺎﺩ‪،‬‬ ‫ﻭﻳﺸﻬﺪ ﺍﻟﺒﺎﻟﻎ ﻭﺍﻟﻤﻌﺘﻖ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ﻭﺍﻟﻤﻔﻴﻖ ﻣﻊ ﺍﻟﻮﻟﻲ ﻭﺇﻥ ﺃﺧﺮﺟﻪ ﺃﻭ ﺑﻌﻀﻪ‬ ‫ﻣﻦ ﻣﻠﻜﻪ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﺑﻼ ﺷﻬﻮﺩ ﺃﻭ ﺯﻭﺝ ﻟﻪ ﺃﻣﺘﻪ ﺑﻼ ﺷﻬﻮﺩ ﻓﺄﺧﺮﺟﻬﻤﺎ ﺃﻭ‬ ‫ﺑﻌﻀﻬﻤﺎ ﻣﻦ ﻣﻠﻜﻪ ﺃﻋﻴﺪ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺝ ﻟﻤﻮﻛﻠﻪ ﺑﻼ ﺷﻬﻮﺩ ﺃﺷﻬﺪ ﻫﻮ ﺃﻭ ﻣﻮﻛﻠﻪ ﻣﻊ‬ ‫ﺍﻟﻮﻟﻲ‪ ،‬ﻓﺈﻥ ﺍﺭﺗﺪ ﺍﻟﻮﻛﻴﻞ ﺃﻭ ﻣﺎﺕ ﺃﺷﻬﺪ ﺍﻟﺰﻭﺝ ﻣﻊ ﺍﻟﻮﻟﻲ ﻻ ﺍﻟﻮﻛﻴﻞ ﺇﻥ ﺍﺭﺗﺪ‬ ‫ﺍﻟﺰﻭﺝ ﺣﺘﻰ ﻳﺴﻠﻢ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺇﺷﻬﺎﺩ ﺣﺎﻝ ﺍﻟﺮﺩﺓ‪ ،‬ﻭﺇﻥ ﺯﻭﺝ ﻭﻛﻴﻞ ﺍﻟﺰﻭﺝ ﺃﺷﻬﺪﺍ‬ ‫ﺃﻭ ﺍﻟﻮﻟﻲ ﻭﺍﻟﺰﻭﺝ)‪.(١‬‬ ‫ @‪  I‬وج ﻼ ‪2Z‬د ‪ &X‬زال ‪'?8‬‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺑﻼ ﺷﻬﻮﺩ ﺛﻢ ﺯﺍﻝ ﻋﻘﻠﻪ ﻓﺎﺳﺘﺨﻠﻒ ﻟﻪ ﻣﻦ ﻳﺸﻬﺪ ﻋﻠﻰ ﻧﻜﺎﺣﻪ‬ ‫ﻟﻢ ﻳﺠﺰ ﺇﻻ ﺑﺘﺠﺪﻳﺪﻩ؛ ﻷﻥ ﺯﻭﺍﻝ ﻋﻘﻠﻪ ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻟﻨﻜﺎﺡ ﺇﺑﻄﺎﻝ ﻟﻤﺎ ﻭﻗﻊ ﻣﻨﻪ‪،‬‬ ‫ﻓﻼ ﻳﺼﺢ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺑﻄﻞ‪ ،‬ﻛﻤﻦ ﺗﺰﻭﺝ ﻭﻣﺎﺕ ﻗﺒﻞ ﺍﻹﺷﻬﺎﺩ ﺑﻞ ﻛﻤﻦ ﺗﺰﻭﺝ‬ ‫ﺑﻼ ﺇﺷﻬﺎﺩ ﻭﻏﺎﺏ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻟﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﻭﻟﻴﺲ ﺍﻟﺘﺠﺪﻳﺪ‬ ‫ﻣﺘﺼﻮﺭﺍ ﺇﻻ ﺑﻌﺪ ﺭﺟﻮﻉ ﻋﻘﻠﻪ ﺇﺫ ﻻ ﻋﻘﺪ ﻋﻠﻰ ﻣﺠﻨﻮﻥ‪ ،‬ﻓﺈﺫﺍ ﺭﺟﻊ ﺇﻟﻴﻪ ﻋﻘﻠﻪ‬ ‫‬ ‫ﺑﻌﻀﺎ ﺃﺟﺎﺯ ﺗﺰﻭﻳﺞ‬ ‫ﺟﺪﺩ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﻷﻭﻝ ﺑﺎﻹﺷﻬﺎﺩ‪ ،‬ﺇﻻ ﺃﻥ ‬ ‫‬ ‫ﺭﺟﻼ ﺃﻭ ﺍﻣﺮﺃﺓ ﻭﻟﻮ ﻟﻢ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻋﻘﻠﻪ‪ ،‬ﻛﻤﺎ ﻳﺰﻭﺝ ﺍﻟﺼﺒﻲ‪،‬‬ ‫ﺍﻟﻤﺠﻨﻮﻥ‬ ‫ﻭﺍﻟﺼﺒﻴﺔ ﻣﻊ ﺃﻧﻪ ﻻ ﺍﻋﺘﺒﺎﺭ ﺑﺮﺿﺎﻫﻤﺎ‪ ،‬ﻓﻠﻢ ﻳﻌﺘﺒﺮ ﺍﻟﺮﺿﺎ ﻣﻦ ﺍﻟﻤﺠﻨﻮﻥ ﺃﻋﻨﻲ‪ :‬ﻟﻢ‬ ‫ﻣﻌﺘﺒﺮﺍ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻟﺼﺒﻲ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻤﺠﻨﻮﻥ‬ ‫‬‫ﻳﺸﺘﺮﻃﻪ‪ ،‬ﻭﻟﻮ ﻭﻗﻊ ﻟﻢ ﻳﻜﻦ ﺭﺿﺎ‬ ‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺠﻮﺯ ﻟﺨﻠﻴﻔﺘﻪ ﺗﺰﻭﻳﺠﻪ‬ ‫ﻷﻥ ﻣﻌﻪ ﻋﻘﻠﻪ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ‬ ‫ﺑﺎﻷﻭﻟﻰ ﺑﻨﻜﺎﺡ ﺟﺪﻳﺪ ﺃﻭ ﺑﻐﻴﺮﻫﺎ ﻭﻟﻜﻨﻪ ﺿﻌﻴﻒ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ‬ ‫ﺍﻟﻔﺪﺍﺀ ﻋﻠﻰ ﺍﻟﺼﺒﻲ ﺃﻭ ﺍﻟﺼﺒﻴﺔ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٤/٦‬ ‪.٩٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩٦/٦‬‬ ‫‪129‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‬ ‫  ‪ I‬ا‪ 2‬أو @‪'2‬‬ ‫ﺇﻥ ﺗﺠﻨ‪‬ﻦ ﺍﻟﻮﻟﻲ ﺃﻭ ﻣﺎﺕ‪ ،‬ﺃﻭ ﺣﺪﺙ ﻣﻦ ﻫﻮ ﺃﻭﻟﻰ ﺑﺎﻹﻧﻜﺎﺡ ﻓﻼ ﻳﺼﺢ ﺇﺷﻬﺎﺩ‬ ‫ﻭﻟﻲ ﺳﻮﺍﻩ؛ ﻷﻥ ﺯﻭﺍﻝ ﺍﻟﻌﻘﻞ ﺇﺑﻄﺎﻝ ﻟﻤﺎ ﻭﻗﻊ ﻗﺒﻠﻪ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺇﺷﻬﺎﺩ ﺍﻟﻤﺮﺃﺓ ﻣﻊ ﺍﻟﺰﻭﺝ‬ ‫ﻷﻥ ﺫﻟﻚ ﻧﻜﺎﺡ ﺑﻼ ﻭﻟﻲ »ﻭﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ ﺑﻼ ﻭﻟﻲ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ«)‪ ،(١‬ﻷﻥ‬ ‫ﺍﻹﺷﻬﺎﺩ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺍﻟﻨﻜﺎﺡ ﺇﻧﻤﺎ ﻫﻮ ﺑﺎﻟﻮﻟﻲ ﻓﻼ ﻳﺼﺢ ﺑﺪﻭﻧﻪ ﺑﻞ ﻳﺠﺪﺩ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺟﺎﺯ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﻷﻭﻝ ﺑﺎﻹﺷﻬﺎﺩ ﺇﻥ ﺻﺤﺎ ﺃﻭ ﺯﺍﻝ ﻣﻦ ﻫﻮ ﺃﻭﻟﻰ ﺃﻭ ﻏﺎﺏ)‪.(٢‬‬ ‫ @ ‪ N8 *!,‬ردة أو ‪2H‬ن ا‪ 2‬أو أ ا و‪IH‬‬ ‫ﺇﻥ ﺍﺭﺗﺪ ﺍﻟﻮﻟﻲ ﺃﻭ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﻓﻼ ﺇﺷﻬﺎﺩ ﺣﺘﻰ ﻳﺮﺟﻊ ﻣﻦ ﺍﺭﺗﺪ ﺇﻟﻰ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﺟﻨﺖ ﺍﻟﻤﺮﺃﺓ ﺍﺳﺘﺸﻬﺪ ﺍﻟﻮﻟﻲ ﻭﺍﻟﺰﻭﺝ ﺃﻭ ﻭﻛﻴﻞ ﺃﺣﺪﻫﻤﺎ ﻣﻊ ﺍﻵﺧﺮ‬ ‫ﺃﻭ ﻭﻛﻴﻼﻫﻤﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﺷﻬﺎﺩ ﻣﻦ ﺟﺎﻧﺐ ﻭﺍﺣﺪ ﻭﻣﺲ ﺣﺮﻣﺖ)‪.(٣‬‬ ‫ ا‪5‬دة  ز‪ 3‬أ ا و‪IH‬‬ ‫ﺇﻥ ﺯﻧﺖ ﻭﻋﻠﻢ ﺍﻟﺰﻭﺝ ﻓﻼ ﺇﺷﻬﺎﺩ ﺑﻌﺪ‪ ،‬ﻭﺇﻥ ﺭﺃﺗﻪ ﻳﺰﻧﻲ ﺃﺷﻬﺪ ﻣﻊ ﺍﻟﻮﻟﻲ ﻛﻤﺎ ﻓﻲ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﺣﺪﻫﻤﺎ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ﻗﺒﻞ ﺍﻹﺷﻬﺎﺩ ﺟﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ ﻳﺘﻔﻘﺎ)‪.(٤‬‬ ‫ ا‪!,Z‬اط اﻹ‪M‬ﻼم  ا‪25‬د‬ ‫ﺇﻥ ﺃﺷﻬﺪ ﻣﺸﺮﻛﻴﻦ ﻭﺃﺳﻠﻤﻮﺍ ﻗﺒﻞ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺰﻭﺝ‪ ،‬ﺃﻭ ﻣﻮﺣﺪﻳﻦ ﻓﺎﺭﺗﺪﻭﺍ ﻗﺒﻞ‬ ‫ﺭﺩﺕ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﺸﺎﻫﺪﺍﻥ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ﺛﺒﺖ ﻋﻨﺪﻱ ﻣﻄﻠﻘﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﻨﺪ ﺍﷲ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ‪ ،‬ﺡ‪.١١٠٢ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٦/٦‬ ‪.٩٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩٧/٦‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩٧/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪130‬‬ ‫ﻭﻳﺠﺐ ﺇﺷﻬﺎﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻤﻮﺣﺪﻳﻦ‪ ،‬ﻭﺇﻥ ﻋﻠﻰ ﻛﺘﺎﺑﻴﺔ ﺗﺰﻭﺟﻬﺎ ﻣﺴﻠﻢ‪،‬‬ ‫ﻭﻣﺮ ﺧﻼﻑ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺠﺰﺉ ﺇﺷﻬﺎﺩ ﺍﻟﻜﺘﺎﺑﻴﻴﻦ ﻷﻥ ﺍﻹﺳﻼﻡ ﻳﻌﻠﻮ ﻭﻻ‬ ‫ﻣﻮﺣﺪﺍ ﻭﺍﻟﺰﻭﺟﺔ ﻛﺘﺎﺑﻴﺔ ﻛﺎﻥ ﺍﻟﺸﻬﻮﺩ ﻣﺴﻠﻤﻴﻦ‪،‬‬ ‫‬‫ﻳﻌﻠﻰ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ‬ ‫ﻭﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺗﺠﻮﺯ ﺷﻬﺎﺩﺓ ﻛﺎﻓﺮ ﻋﻠﻰ ﻣﺴﻠﻢ«)‪ ،(١‬ﻳﻌﻨﻲ ﺷﻬﺎﺩﺓ ﻣﺸﺮﻙ ﻋﻠﻰ‬ ‫ﻣﻮﺣﺪ؛ ﻭﻷﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺬﻛﺮ ﻓﻲ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﺮﺟﻌﺔ ﺇﻻ ﺇﺷﻬﺎﺩ‬ ‫ﺫﻭﻱ ﻋﺪﻝ ﻣﻨﺎ‪ ،‬ﻭﺍﻟﻨﻜﺎﺡ ﺃﺻﻠﻬﺎ ﻓﻬﻮ ﺃﻭﻟﻰ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﻟﻢ ﻳﺬﻛﺮ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺍﺕ‬ ‫ﺇﻻ ﺫﻟﻚ)‪.(٢‬‬ ‫ ‪Z‬دة ا وج أو ا‪ ?8 N8 2‬ا ح‬ ‫ﻻ ﻳﺼﺢ ﺇﺷﻬﺎﺩ ﺍﻟﺰﻭﺝ ﺩﻭﻥ ﺍﻟﻮﻟﻲ ﻭﻋﻜﺴﻪ ﻋﻠﻰ ﻧﻜﺎﺡ ﺳﺒﻖ ﺑﻼ ﺷﻬﻮﺩ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﺷﻬﺪ ﺃﺣﺪﻫﻤﺎ ﻓﻘﻂ ﻭﻛﺎﻥ ﺍﻟﻤﺲ ﺣﺮﻣﺖ‪ ،‬ﻷﻥ ﺍﻟﻨﻜﺎﺡ ﻻ ﻳﺼﺢ ﺇﻻ ﺑﻮﻟﻲ‪،‬‬ ‫ﻭﺍﻹﺷﻬﺎﺩ ﺭﻛﻦ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﻓﻼ ﻳﺼﺢ ﺇﻻ ﻣﻦ ﻭﻟﻲ‪ ،‬ﻭﻛﺬﺍ ﻳﺘﻢ ﺍﻟﻨﻜﺎﺡ ﺑﻘﺒﻮﻟﻪ‬ ‫ﻭﺇﺷﻬﺎﺩﻩ ﻋﻠﻰ ﺍﻟﻘﺒﻮﻝ ﻓﻼ ﻳﺼﺢ ﺑﺪﻭﻥ ﺇﺷﻬﺎﺩﻩ ﻭﺟﺎﺯ ﺇﺷﻬﺎﺩﻫﻤﺎ ﺁﺧﺮ ﻋﻠﻴﻪ ﺃﻱ‬ ‫ﻣﻌﺎ ﻗﺒﻞ ﺫﻟﻚ ﻗﺒﻞ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﺳﺒﻖ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﺍﻹﺷﻬﺎﺩ ﺑﻮﺍﺣﺪ ﻗﺪ ﺃﺷﻬﺪﺍﻩ ‬ ‫ﻭﻁﺀ‪ ،‬ﻭﺇﻥ ﻭﻗﻊ ﺍﻟﻮﻁﺀ ﺑﻮﺍﺣﺪ ﺣﺮﻣﺖ ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﺇﺷﻬﺎﺩ ﺍﻵﺧﺮ ﺑﻌﺪ‬ ‫ﻭﺍﺣﺪﺍ ﻣﻊ ﺍﻟﻮﻟﻲ‬ ‫‬‫ﺷﺎﻫﺪﺍ‬ ‫‬‫ﺍﻟﻮﻁﺀ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻛﻤﺎ ﻣﺮ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ‬ ‫ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻭﺟﻮﺯ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻭﺍﺣﺪ ﻣﻊ ﺍﻟﻮﻟﻲ ﻭﻟﻮ ﺑﻨﻲ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ‬ ‫ﺃﻭﻝ ﻣﺮﺓ ﺑﻼ ﺯﻳﺎﺩﺓ ﺁﺧﺮ ﻗﺒﻞ ﺍﻟﻤﺲ ﺃﻭ ﺑﻌﺪﻩ ﺑﺘﺮﺧﻴﺺ‪.‬‬ ‫ﺷﺎﻫﺪﺍ ﺁﺧﺮ ﺑﻌﺪ ﺍﻟﻤﺲ ﻭﺃﻧﻪ ﻳﻘﺎﻝ ﻟﻬﺬﻩ‬ ‫‬‫ﻭﻓﻲ ﺑﻌﺾ‪ :‬ﺭﺧﺺ ﺃﺑﺎﻥ ﺃﻥ ﻳﺸﻬﺪﺍ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ‪» :‬ﻣﺴﺄﻟﺔ ﺍﻟﻈﻌﻴﻨﺔ« ﻭﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ ﺍﻟﻤﻨﻊ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩٧/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪.٩٨/٦‬‬ ‫‪131‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‬ ‫ @‪  I‬وج ون ‪2Z‬د‬ ‫ﺃﺭﺑﻌﺎ ﺑﻌﺪﻫﺎ ﺑﺸﻬﻮﺩ ﺃﻭ‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺑﺪﻭﻧﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺪﻭﻥ ﺍﻹﺷﻬﺎﺩ ﻭﺍﺣﺪﺓ ﺛﻢ ‬ ‫ﺃﺧﺘﻬﺎ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﻤﻊ ﻣﻌﻬﺎ ﺟﺎﺯ ﻟﻪ ﺇﻣﺴﺎﻛﻬﻦ ﺃﻭ ﺍﻷﺧﺖ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﻤﻊ ﻣﻊ‬ ‫ﺑﺎﻷﻭﻟﺔﺃﻱ‪ :‬ﺍﻟﺴﺎﺑﻘﺔ ﻭﻟﺬﺍ ﺟﺎﺯ ﺗﺄﻧﻴﺜﻪ ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ‬ ‫‪‬‬‫ﺍ ‬ ‫ﻷﻭﻟﻰ‪ ،‬ﻭﻻ ﻋﺒﺮﺓ‬ ‫ﺫﻟﻚ ﻣﺮﺍﻋﺎﺓ ﻟﻸﻭﻟﻰ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺠﺪ ﺃﺣﺪﻫﻤﺎ ﺍﻟﻔﺴﺦ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬ ‫ﺍﻹﺷﻬﺎﺩ ﺇﻻ ﺇﻥ ﺍﺗﻔﻘﺎ‪ ،‬ﻭﺍﻟﻘﻮﻻﻥ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﻭﺇﻥ‬ ‫ﻃﻠﻘﻬﻦ ﺃﻭ ﻣﺎﺕ ﺑﻌﻀﻬﻦ ﺃﻭ ﻛﻠﻬﻦ ﺃﻭ ﻃﻠﻖ ﺍﻷﺧﺖ ﺍﻷﺧﻴﺮﺓ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺎﻣﻊ‬ ‫ﺍ ‬ ‫ﻷﻭﻟﻰ‪ ،‬ﺃﻭ ﻣﺎﺗﺖ ﺃﻭ ﻭﻗﻌﺖ ﺍﻟﻔﺮﻗﺔ ﻓﻲ ﺫﻟﻚ ﺑﻮﺟﻪ ﻣﺎ‪ ،‬ﻓﻼ ﻳﺸﻬﺪ ﻋﻠﻰ ﺍﻷﻭﻟﻰ‬ ‫ﺑﻼ ﺗﺠﺪﻳﺪ ﺑﻞ ﻳﺠﺪﺩ ﺍﻟﻨﻜﺎﺡ ﻭﻟﻮ ﻓﻲ ﺣﻴﻨﻪ ﺇﻥ ﻟﻢ ﻳﻘﻊ ﻣﺴﻬﻦ ﻭﻓﻲ ﺣﻴﻨﻪ ﺇﻥ ﻣﺘﻦ‬ ‫ﻭﺑ‪‬ﻦ ﺑﻄﻼﻕ ﺛﻼﺛﺎ ﺃﻭ ﺑﻄﻼﻕ ﺑﺎﺋﻦ ﻏﻴﺮ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻌﺪﺓ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﻭﻓﻴﻤﺎ‬ ‫ﺇﺫﺍ ﻣﺲ ﺛﻼﺛﺎ ﻓﻘﻂ‪ ،‬ﺃﻭ ﺃﻗﻞ‪ ،‬ﺃﻭ ﻣﺲ ﻣﺤﺮﻣﺘﻬﺎ ﺇﻥ ﺷﺎﺀ ﻭﺷﺎﺀﺕ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺟﺎﺯ‬ ‫ﺍﻻﺳﺘﺸﻬﺎﺩ ﻋﻠﻰ ﺍ ‬ ‫ﻷﻭﻟﻰ ﻟﺼﺎﺭ ﻗﺪ ﺍﻋﺘﺪ ﺑﻪ ﻓﻴﻠﺰﻡ ﺃﻧﻪ ﻗﺪ ﺟﻤﻊ ﺑﻴﻦ ﻣﺤﺮﻣﺘﻴﻦ ﺃﻭ‬ ‫ﺧﻤﺴﺎ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ ﺃﺟﺎﺯ ﺍﻻﺳﺘﺸﻬﺎﺩ‪ ،‬ﻭﻻﻣﺮﺃﺓ ﺇﻥ ﺗﺰﻭﺟﺖ‬ ‫‬‫ﻗﺪ ﺗﺰﻭﺝ‬ ‫ﺑﻼ ﺷﻬﻮﺩ ﺃﻭ ﺑﺸﻬﻮﺩ ﻏﻴﺮ ﺟﺎﺋﺰﺓ ﺃﻭ ﺑﺸﺎﻫﺪ ﻭﺍﺣﺪ ﺃﻭ ﺑﺎﺛﻨﻴﻦ ﻻ ﻳﺠﻮﺯ ﺃﺣﺪﻫﻤﺎ ﺃﻭ‬ ‫ﺸﻬﺪ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﻳﺰﻭﺟﻬﺎ‬ ‫ﺑﻼ ﻭﻟﻲ ﺃﻥ ﺗﺘﺰﻭﺝ ﻣﻦ ﺷﺎﺀﺕ ﻣﺎ ﻟﻢ ﻳ ‬ ‫ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﺯﻭﺟﻬﺎ ﻣﺎ ﻟﻢ ﺗﺠﺰ ﺑﻌﺪ ﺗﺰﻭﻳﺞ ﺍﻟﻮﻟﻲ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ٩٨/٦‬ ‪.٩٩‬‬ ‫‪132‬‬ ‫ب اﻷوء  ا ح‬ ‫ ا‪!,Z‬اط ا‪ ?8  2‬ا ح‬ ‫ﺍﺷﺘﻬﺮ ﻋﻨﻪ ﮊ ﻭﺗﻮﺍﺗﺮ »ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ«)‪ ،(١‬ﻭﺍﻟﻮﻟﻲ ﻭﺍﻟﺸﺎﻫﺪﺍﻥ ﻋﺪﺩ‬ ‫ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﺍﻟﻮﻟﻲ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺷﺎﻫﺪ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺷﺎﻫﺪ ﺁﺧﺮ‪،‬‬ ‫ﻭﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ ﻻ ﻳﻔﻴﺪ ﺍﻟﺤﺼﺮ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﻼ ﻳﺸﻜﻞ ﻋﻠﻰ ﺍﻟﺤﺪﻳﺚ ﺃﻥ‬ ‫ﺃﻳﻀﺎ ﺇﻟﻰ ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﻗﺎﺋﻤﻬﺎ ﻛﻤﻮﻟﻰ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻟﻰ ﻗﺒﻮﻝ ﺍﻟﺰﻭﺝ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻳﺤﺘﺎﺝ ‬ ‫ﻭﺃﻳﻀﺎ ﺍﻟﺤﺼﺮ ﺇﺿﺎﻓﻲ ﻣﻨﻈﻮﺭ ﻓﻴﻪ ﺇﻟﻰ‬ ‫‬‫ﻭﺇﻟﻰ ﻋﺪﻡ ﻧﻴﺔ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺃﻥ ﻻ ﺻﺪﺍﻕ‪،‬‬ ‫ﺿﺪ ﻣﺎ ﺫﻛﺮ ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﺍﻟﻨﻜﺎﺡ ﺑﻮﻟﻲ ﻻ ﺑﻐﻴﺮ ﻭﻟﻲ‪ ،‬ﻭﺑﺸﺎﻫﺪﻳﻦ ﻻ ﺑﻐﻴﺮﻫﻤﺎ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﺸﺎﻫﺪﺍﻥ ﻓﺄﻛﺜﺮ ﻣﻨﻬﻤﺎ ﺟﺎﺋﺰ ﺑﺎﻷﻭﻟﻰ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﻓﻘﺪ ﻭﻗﻊ ﺑﻬﻤﺎ ﻭﺯﺍﺩ ﻣﺎ ﺯﺍﺩ‬ ‫ﻋﻠﻴﻬﻤﺎ ﻭﻟﻮ ﺑﻤﺮﺓ‪» ،‬ﻭﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ ﺑﻐﻴﺮ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ﺑﺎﻃﻞ‬ ‫ﺑﺎﻃﻞ«)‪ ،(٢‬ﺃﻱ‪ :‬ﺇﻥ ﻟﻢ ﻳﺠﺰﻩ ﺍﻟﻮﻟﻲ ﻗﺒﻞ ﺍﻟﻤﺲ‪ ،‬ﻭﺇﻥ ﺃﺟﺎﺯﻩ ﺻﺢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺰﻩ ﺇﻻ‬ ‫ﺑﻌﺪﻩ ﺑﻄﻞ ﻋﻨﺪﻱ‪ ،‬ﻭﺳﻴﺄﺗﻲ ﺃﻧﻪ ﻳﺼﺢ ﻭﻟﻮ ﺑﻌﺪﻩ‪ ،‬ﻭﺯﻋﻤﺖ ﺍﻟﺤﻨﻔﻴﺔ ﺃﻥ ﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﺎﻟﻤﺮﺃﺓ ﺍﻷﻣﺔ‪ .‬ﻭﺃﻥ ﻧﻜﺎﺡ ﺍﻟﺤﺮﺓ ﺑﻐﻴﺮ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ﺻﺤﻴﺢ ﺇﻥ ﻭﺿﻌﺖ ﻧﻔﺴﻬﺎ ﻓﻲ‬ ‫ﻛﻔﺌﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻘﺼﺮﻫﺎ ﻋﻦ ﻣﻬﺮ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﻟﻠﻮﻟﻲ ﺃﻥ ﻳﺨﺎﺻﻢ ﺍﻟﺰﻭﺝ ﺣﺘﻰ ﻳﻜﻤﻠﻪ ﻟﻬﺎ‬ ‫ﺃﻭ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﺑﻌﻴﺪ ﻣﺮﺩﻭﺩ‪ ،‬ﻗﺎﻟﻬﺎ ﺛﻼﺛﺎ ﺃﻱ‪ :‬ﻗﺎﻝ ﻫﺬﻩ ﺍﻟﺠﻤﻠﺔ ﺍﻟﺘﻲ ﻫﻲ‬ ‫ﻗﻮﻟﻪ‪ :‬ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ﺛﻼﺛﺎ‪ ،‬ﻭﻗﺎﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻫﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﺈﻥ ﺍﻟﻜﻠﻤﺔ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪133‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﺃﻣﺎ ﺭﻭﺍﻳﺔ‪» :‬ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ‪ ،‬ﺑﺎﻃﻞ‪ ،‬ﺑﺎﻃﻞ« ﺑﺬﻛﺮ ﺑﺎﻃﻞ‬ ‫ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻓﺎﻟﻀﻤﻴﺮ ﻋﺎﺋﺪ ﺇﻟﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻤﻔﺮﺩﺓ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ‬ ‫ﺃﻧﻜﺤﺖ ﻧﻔﺴﻬﺎ ﺑﻐﻴﺮ ﻭﻟﻴﻬﺎ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ﺑﺎﻃﻞ ﺑﺎﻃﻞ« ﻭﻣﻦ ﻃﺮﻳﻖ ﻋﺎﺋﺸﺔ‪» :‬ﺃﻳﻤﺎ‬ ‫ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ ﺑﻐﻴﺮ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ﻭﻣﻮﺍﻟﻴﻬﺎ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ﺇﻟﻰ ﺛﻼﺙ‪ ،‬ﻭﻟﻬﺎ ﻣﻬﺮﻫﺎ‬ ‫ﺑﻤﺎ ﺃﺻﺎﺏ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﺷﺘﺠﺮﻭﺍ ﻓﺎﻟﺴﻠﻄﺎﻥ ﻭﻟﻲ ﻣﻦ ﻻ ﻭﻟﻲ ﻟﻪ«)‪ ،(١‬ﻭﻳﻔﻴﺪ ﻛﻮﻧﻪ‬ ‫‬ ‫ﺑﺎﻃﻼ ﺃﻧﻪ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻮ ﺃﺟﺎﺯ ﺍﻟﻮﻟﻲ‪ ،‬ﺇﻥ ﺃﺟﺎﺯ ﺑﻌﺪ ﺍﻟﻤﺲ ﻹﻃﻼﻕ ﺍﻟﺒﻄﻼﻥ‬ ‫ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻟﺤﺪﻳﺚ ﺍﻟﺘﻔﺮﻳﻖ‪ ،‬ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺧﺮﺝ ﻋﻦ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻓﻬﻮ ﺳﻔﺎﺡ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﺃﻳﻤﺎ ﺭﺟﻞ ﺯﻧﻰ ﺑﺎﻣﺮﺃﺓ ﺛﻢ ﺗﺰﻭﺟﻬﺎ ﻓﻬﻤﺎ ﺯﺍﻧﻴﺎﻥ ﺇﻟﻰ‬ ‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ«)‪ .(٢‬ﻭﻗﺎﻝ‪» :‬ﻻ ﻧﻜﺎﺡ ﺑﻌﺪ ﺳﻔﺎﺡ«)‪ ،(٣‬ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ‬ ‫ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﻤﻦ ﺯﻧﻰ ﺑﻬﺎ ﻭﺫﻟﻚ ﺇﻥ ﺗﻌﻤﺪ ﻋﺪﻡ ﺍﻟﻮﻟﻲ‪ ،‬ﺳﻮﺍﺀ ﻋﻠﻢ ﺑﻤﻨﻊ ﺫﻟﻚ ﺃﻭ‬ ‫‬ ‫ﺑﺎﻃﻼ ﻓﻜﻞ ﻣﺎ ﺃﻋﻄﺎﻫﺎ ﻓﻜﻤﻦ‬‫ﺟﻬﻞ‪ ،‬ﻭﻻ ﻳﺠﻠﺪﺍﻥ ﻭﻻ ﻳﺮﺟﻤﺎﻥ ﻟﻠﺸﺒﻬﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺃﻋﻄﻰ ﻓﻲ ﺍﻟﺰﻧﺎ ﺗﺮﺩﻩ ﺇﻟﻴﻪ ﻭﻳﺘﺼﺪﻕ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺇﺫﺍ ﺃﻋﻄﺎﻫﺎ ﻋﻠﻰ ﺃﻥ ﻳﺠﺎﻣﻌﻬﺎ‬ ‫ﺃﻭ ﻋﻠﻰ ﺃﻧﻬﺎ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﻛﻤﺎ ﻻ ﻳﺜﺒﺖ ﻣﻦ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺜﺒﺖ)‪.(٤‬‬ ‫ ا‪!,Z‬اط @‪2‬ا? ا!أة وزوا‪ =  H‬ٴ‪2‬‬ ‫ﻧﻈﻴﺮﺍ ﻟﻬﺎ )ﻟﻘﻮﻟﻪ‬ ‫ﻛﻔﺆﺍ ﻟﻬﺎ‪ ،‬ﺃﻱ‪ :‬‬ ‫ﻳﺠﺐ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﻣﺨﺘﺎﺭﻫﺎ ﺇﻥ ﻛﺎﻥ ‬ ‫»ﺍﻷﻳ ﻢ ﺃﺣﻖ ﺑﻨﻔﺴﻬﺎ‬ ‫‪‬‬‫ﺗﻌﺎﻟﻰ(‪] ﴾ m l k ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢٥ :‬ﻭﻗﻮﻟﻪ ﮊ‪:‬‬ ‫)‪(٥‬‬ ‫ﺫﻛﺮﺍ ﺃﻭ‬ ‫ ﺃﻱ ﺇﻥ ﻭﺿﻌﺖ ﻧﻔﺴﻬﺎ ﻓﻲ ﻛﻔﺌﻬﺎﻣﻦ ﻭﻟﻴﻬﺎ« ‪ ،‬ﻭﺍﻷﻳﻢ ﻣﻦ ﻻ ﺯﻭﺝ ﻟﻪ ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ‪ ١٠٠/٦‬ ‪ ،١٠١‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪ ،٢٣٣ ،١٧٦ ،١٧٠/٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ‬ ‫ﻻﺑﻦ ﺑﺮﻛﺔ ‪ ١١٨/٢‬ ‪.١١٩‬‬ ‫)‪ (٥‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺜﻴﺐ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﻨﻄﻖ‪ ،‬ﻭﺍﻟﺒﻜﺮ‬ ‫ﺑﺎﻟﺴﻜﻮﺕ‪ ،‬ﺡ‪.١٤٢١ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪134‬‬ ‫ﺛﻴﺒﺎ ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻫﻲ ﻣﻦ ﻳﻤﻮﺕ ﺯﻭﺟﻬﺎ ﻓﻲ ﺃﻛﺜﺮ ﺍﻹﻃﻼﻗﺎﺕ‪،‬‬ ‫ﺑﻜﺮﺍ ﺃﻭ ‬ ‫ﺃﻧﺜﻰ‪ ،‬‬ ‫ﻭﻣﻦ ﺗﺒﻴﻦ ﻣﻦ ﺯﻭﺟﻬﺎ ﻭﺗﻨﻘﻀﻲ ﻋﺪﺗﻬﺎ‪ ،‬ﻭﻣﻌﻨﻰ ﻛﻮﻧﻬﺎ ﺃﺣﻖ ﺑﻨﻔﺴﻬﺎ ﻣﻦ ﻭﻟﻴﻬﺎ ﺃﻥ‬ ‫ﺃﻳﻀﺎ ﺑﻴﺪ ﻭﻟﻴﻬﺎ‪ ،‬ﻟﻜﻨﻪ ﺑﻴﺪﻫﺎ ﺃﻋﻈﻢ ﻭﺃﻛﺜﺮ‪ ،‬ﻓﺈﻧﻬﺎ ﻟﻮ‬ ‫ﺣﻜﻤﻬﺎ ﺑﻴﺪﻫﺎ ﻭﺃﻥ ﺣﻜﻤﻬﺎ ‬ ‫ﺭﺟﻼ‪ ،‬ﻭﺃﺭﺍﺩﺕ ﺁﺧﺮ‬ ‫ﺷﺎﺀﺕ ﺗﺰﻭﺟﺎ ﺑﻜﻔﺆ ﻭﺃﺭﺍﺩ ﻭﻟﻴﻬﺎ ﺍﻟﻤﻜﺚ ﺑﻼ ﺗﺰﻭﺝ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ‬ ‫ﻭﻫﻤﺎ ﻛﻔﺆﺍﻥ ﻟﻬﺎ ﻟﻜﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ‪.‬‬ ‫ﻭﺗﻤﺎﻡ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻭﺍﻟﺒﻜﺮ ﺗﺴﺘﺄﺫﻥ ﻓﻲ ﻧﻔﺴﻬﺎ ﻭﺇﺫﻧﻬﺎ ﺻﻤﺎﺗﻬﺎ«)‪ ،(١‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫»ﺍﺳﺘﺄﻣﺮﻭﺍ ﺍﻟﻨﺴﺎﺀﺃﻱ‪ :‬ﺍﻃﻠﺒﻮﺍ ﻣﻨﻬﻦ ﺍﻷﻣﺮ ﺃﻭ ﺷﺎﻭﺭﻭﻫﻦﻓﻲ ﺇﺑﻀﺎﻋﻬﻦ)‪،(٢‬‬ ‫ﻭﺃﻟﺤﻘﻮﻫﻦ ﺑﺄﻫﻮﺍﺋﻬﻦ«)‪] (٣‬ﺭﻭﺍﻩ ﺑﻤﻌﻨﺎﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ[ ﻭﺑﻠﻔﻈﻪ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ‬ ‫ﺯﻭﺝ ﻭﻟﻴﺘﻪ ﻭﺷﻬﺮ ﻋﻨﺪﻫﺎ ﻭﻋﻨﺪ ﺍﻟﺠﻴﺮﺍﻥ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﺳﺘﺮﺿﺎﺅﻫﺎ‪ ،‬ﻭﺍﻟﺸﻬﺮﺓ‬ ‫ﻛﻔﺆﺍ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﺇﺫﺍ ﺧﻄﺐ ﺇﻟﻴﻜﻢ ﻛﻔﺆ ﻓﻼ‬ ‫ﺗﺠﺰﺋﻬﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺗﻬﻮﺍﻩ ‬ ‫ﺗﺮﺩﻭﻩ ﻓﻨﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺑﻮﺍﺭ ﺍﻟﺒﻨﺎﺕ«)‪ ،(٤‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﺇﺫﺍ ﺟﺎﺀﻛﻢ ﻣﻦ ﺗﺮﺿﻮﻥ ﺩﻳﻨﻪ‬ ‫ﻭﺧﻠﻘﻪ« ﻭﺭﻭﻱ‪» :‬ﺩﻳﻨﻪ ﻭﺃﻣﺎﻧﺘﻪ ﻓﺄﻧﻜﺤﻮﻩ« ﻭ»ﺇﻻ ﺗﻔﻌﻠﻮﺍ ﺗﻜﻦ ﻓﺘﻨﺔ ﻓﻲ ﺍﻷﺭﺽ‬ ‫ﻭﻓﺴﺎﺩ ﻛﺒﻴﺮ« ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪» :‬ﻭﻓﺴﺎﺩ ﻋﺮﻳﺾ«)‪ ،(٥‬ﻭﻳﺮﺩ ﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻌﺒﺪ‪ ،‬ﻭﺃﻣﺮ ﻋﻤﺮ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﻳﻄﻠﻘﻮﺍ ﺍﻟﻜﺘﺎﺑﻴﺎﺕ ﻻﻧﺤﻄﺎﻁ ﻗﺪﺭﻫﻦ ﻭﺩﻋﺎﺋﻬﻦ ﺇﻟﻰ ﺍﻟﻨﺎﺭ ﻣﻦ ﻏﻴﺮ‬ ‫ﺗﺤﺮﻳﻤﻪ ﻟﻬﻦ‪ ،‬ﻭﺇﺫﺍ ﺭﺿﻴﺖ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﻮﻟﻲ ﺑﻮﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﻏﻴﺮ ﺍﻟﻜﺎﻓﺮ ﻟﻢ ﻳﻔﺮﻕ‬ ‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻔﺮﻕ ﺇﻥ ﻟﻢ ﻳﻤﺲ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻣﺲ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺣﻤﻬﻢ ﺍﷲ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ‬ ‫ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻋﺘﺒﺎﺭ ﺭﺿﻰ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺻﺤﺔ ﺗﺰﻭﻳﺠﻬﺎ ‪.٦/٣‬‬ ‫)‪ (٢‬ﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓ‪ :‬ﻣﺼﺪﺭ ﺃﺑﻀﻌﻬﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻜﺤﻬﺎ‪ ،‬ﺃﻭ ﺑﻔﺘﺤﻬﺎ‪ :‬ﺟﻤﻊ ﺑﻀﻊ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﻭﺇﺳﻜﺎﻥ‬ ‫ﺍﻟﻀﺎﺩ ﻋﻠﻰ ﻏﻴﺮ ﻗﻴﺎﺱ ﺑﻤﻌﻨﻰ ﺍﻟﻔﺮﺝ ﺃﻭ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﺃﻭ ﺟﻤﻊ ﺑﻀﻊ ﺑﻀﻢ ﺍﻟﺒﺎﺀ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻀﺎﺩ‬ ‫ﺑﻤﻌﻨﻰ ﺍﻟﺠﻤﺎﻉ ﺃﻭ ﺍﻟﻌﻘﺪ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺣﻤﻬﻢ ﺍﷲ‪.‬‬ ‫)‪ (٤‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺭﺩ ﺍﻟﻜﻒﺀ ﺇﺫﺍ ﺧﻄﺐ‪ ،‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‬ ‫‪.١٠/٣‬‬ ‫)‪ (٥‬ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫‪135‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺭﺿﻴﺖ ﻫﻲ ﻭﻭﻟﻲ ﻭﻃﻠﺐ ﻭﻟﻲ ﺁﺧﺮ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺠﺒﺮ ﻋﻠﻰ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ‪ ،‬ﻭﻋﻦ ﺑﻌﺾ‪ :‬ﺇﻥ ﺗﺰﻭﺝ ﻣﻮﻟﻰ ﻋﺮﺑﻴﺔ ﻓﻜﺮﻩ ﺭﺟﻞ ﻭﺇﻥ ﻣﻦ ﻏﻴﺮ ﻋﺸﻴﺮﺗﻬﺎ ﻓﻠﻪ ﺃﻥ‬ ‫ﻳﻔﺮﻕ ﺇﻥ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺴﺎﺝ ﺃﻭ ﺍﻟﺒﻘﺎﻝ ﺃﻭ ﺍﻟﺤﺠﺎﻡ ﺃﺑﺎﻩ ﻓﻔﻲ ﺍﻟﻨﻘﺾ‬ ‫ﻗﻮﻻﻥ‪ ،‬ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺍﻟﻨﻘﺾ ﺇﻥ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻤﻞ ﺫﻟﻚ ﻓﻲ ﺍﻟﺤﺎﻝ ﺃﻭ ﻓﻲ‬ ‫ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺇﻥ ﻏﺮﻫﻤﺎ ﺛﻢ ﺑﺎﻥ ﺟﺎﺯ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﺭﺿﻴﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺃﺑﻄﻠﻪ ﺑﻌﺾ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﻗﺒﻴﻠﺔ ﻓﺒﺎﻥ ﻣﻦ ﻏﻴﺮﻫﺎ ﺑﻄﻞ ﺍﻟﻌﻘﺪ ﻋﻨﺪ ﺑﻌﺾ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﺻﺢ ﺇﻥ ﻛﺎﻥ ﻣﺎ ﻛﺘﻤﻪ ﻣﺜﻞ ﻣﺎ ﺃﻇﻬﺮﻩ ﺃﻭ ﺃﺷﺮﻑ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺩﻭﻧﻪ ﺧﻴﺮﻭﺍ‪،‬‬ ‫‬ ‫ﺣﻼﻻ ﻟﻬﺎ‬‫ﻣﻮﺣﺪﺍ‬ ‫‬‫ﻭﺍﻟﺤﻖ ﻋﻨﺪﻱ ﺃﻥ ﺍﻟﻨﻜﺎﺡ ﻣﺎﺽ ﻭﻟﻮ ﻟﻢ ﻳﻤﺲ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ‬ ‫ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺃﻥ ﻳﻄﻠﻖ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻓﻼﻥ ﻭﻫﻮ ﻏﻴﺮﻩ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻬﺎ ﺇﻥ ﻟﻢ‬ ‫ﺗﻤﺲ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﺭﺿﻴﺖ ﻣﻮﻟﻰ ﺩﻭﻥ ﺃﻭﻟﻴﺎﺋﻬﺎ ﺯﻭﺟﻬﺎ ﺑﻌﺾ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻋﺒﺪ ﺣﺮﺓ ﻛﺘﺎﺑﻴﺔ ﺟﺎﺯ‪ ،‬ﻭﻟﻮ ﻛﺮﻩ ﺃﻭﻟﻴﺎﺅﻫﺎ‬ ‫ﺃﺣﺪﺍ ﻓﺎﺳﺘﺮﻗﻰ ﻟﻬﺎ ﺣﺘﻰ ﺭﺿﻴﺖ ﻟﻢ ﻳﺠﺰ‬ ‫ﻭﻳﺰﻭﺟﻬﺎ ﺍﻟﺴﻠﻄﺎﻥ ﺇﻥ ﺃﺑﻮﺍ ﻭﺇﻥ ﻛﺮﻫﺖ ‬ ‫ﺃﻥ ﻳﻘﻴﻢ ﻣﻌﻬﺎ‪ ،‬ﻭﻗﻴﻞ ﺑﺎﻟﺠﻮﺍﺯ ﺇﻥ ﻟﻢ ﻳﺘﻐﻴﺮ ﻋﻘﻠﻬﺎ)‪.(١‬‬ ‫ و[‪ Q‬زواج ا‪Q/‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻭﻗﺖ ﺯﻭﺍﺝ ﺍﻟﺒﻨﺖ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺜﻠﻬﺎ ﻣﻦ‬ ‫ﺍﻟﺠﻮﺍﺭﻱ‪ ،‬ﻳﺸﺘﻬﻲ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﻣﻌﻨﻰ ﻣﺎ ﻳﺘﻌﺎﺭﻑ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﺫﺍ‬ ‫ﺻﺎﺭ ﺛﺪﻳﻬﺎ ﻣﺜﻞ ﺑﻌﺮﺓ ﺍﻟﺒﻌﻴﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﺫﺍ ﺻﺎﺭﺕ ﺑﻨﺖ ﺗﺴﻊ ﺳﻨﻴﻦ؛ ﻟﻤﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﺗﺰﻭﺝ ﻋﺎﺋﺸﺔ‬ ‫ﺑﻨﺖ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ^ ﻭﺍﺑﺘﻨﻰ ﺑﻬﺎ‪ ،‬ﻭﻫﻲ ﺑﻨﺖ ﺗﺴﻊ ﺳﻨﻴﻦ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٠٢/٦‬ ‪.١٠٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻤﻨﺎﻗﺐ‪ ،‬ﺑﺎﺏ‪ :‬ﺗﺰﻭﻳﺞ ﺍﻟﻨﺒﻲ ﮊ ﻋﺎﺋﺸﺔ ﻭﻗﺪﻭﻣﻬﺎ ﺍﻟﻤﺪﻳﻨﺔ ﻭﺑﻨﺎﺋﻪ ﺑﻬﺎ‪،‬‬ ‫ﺡ‪.٣٨٩٤ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪136‬‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺻﺒﻴﺔ‪ ،‬ﺑﻨﺖ ﺃﺭﺑﻊ ﺳﻨﻴﻦ‪ ،‬ﻓﺎﻟﻌﻘﺪ ﺟﺎﺋﺰ‪ ،‬ﻭﻻ ﻳﺠﺎﺭ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﺣﺘﻰ ﺗﺼﻴﺮ ﻣﻤﻦ ﻳﺤﻤﻞ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺗﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﻫﺬﺍ ﺇﺫﺍ ﺯﻭﺟﻬﺎ‬ ‫ﺃﺑﻮﻫﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻳﺘﻴﻤﺔ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺍﻟﺠﻮﺍﺯ ﺑﻬﺎ‪ ،‬ﺣﺘﻰ ﺗﺒﻠﻎ‪ ،‬ﻭﺗﺮﺿﻰ ﺑﺎﻟﺘﺰﻭﻳﺞ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻳﺠﻮﺯ ﻭﻃﺆﻫﺎ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺗﺤﻤﻞ ﺍﻟﺮﺟﻞ‪ ،‬ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻨﻬﺎ ﻟﺬﻟﻚ؛‬ ‫ﻻ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﺠﺒﺮ ﻣﻨﻪ ﻟﻬﺎ‪ ،‬ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻟﺼﺒﻴﺔ ﻓﻲ ﻫﺬﺍ ﻛﺎﻟﺒﺎﻟﻎ‪ ،‬ﻣﻦ‬ ‫ﻭﺟﻮﺏ ﺍﻟﻄﺎﻋﺔ ﻟﻠﻤﻌﺎﺷﺮﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻬﺎ ﺇﺫﺍ ﺣﻴﺰﺕ ﻟﻪ‪ ،‬ﻟﻢ ﻳﻤﻨﻊ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻣﻨﻌﺖ‬ ‫ﻧﻔﺴﻬﺎ‪ ،‬ﻟﻢ ﺗﺠﺒﺮ ﻋﻠﻰ ﺫﻟﻚ)‪.(١‬‬ ‫ @‪2‬ت زوج ا‪+2 ./[ /G‬‬ ‫ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺒﻴﺔ‪ ،‬ﻭﺩﺧﻞ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﺗﺒﻠﻎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺻﺪﺍﻗﻬﺎ‬ ‫ﺗﺎ ‪‬ﻣﺎ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﻟﻬﺎ ﻣﻴﺮﺍﺛﻬﺎ‪ ،‬ﺇﺫﺍ ﺑﻠﻐﺖ‪ ،‬ﻭﺃﺗﻤﺖ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻳﻤﻴﻦ ﺑﺎﷲ‪ :‬ﺃﻥ‬ ‫ﺯﻭﺟﺎ‪ ،‬ﻭﺇﻥ ﺑﻠﻐﺖ ﻓﻠﻢ ﺗﺘﻢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻣﻨﻪ ﻟﻬﺎ‬ ‫ﻟﻮ ﻛﺎﻥ ﺣ ‪‬ﻴﺎ‪ ،‬ﻟﺮﺿﻴﺖ ﺑﻪ ‬ ‫ﻣﻴﺮﺍﺙ ﻭﻛﺎﻥ ﻟﻬﺎ ﺻﺪﺍﻗﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﻗﺒﻞ ﺑﻠﻮﻏﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﺻﺪﺍﻗﻬﺎ ﻭﻣﻴﺮﺍﺛﻬﺎ‪ ،‬ﺇﺫﺍ‬ ‫ﺑﻠﻐﺖ‪ ،‬ﻭﺃﺗﻤﺖ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻳﻤﻴﻦ ﺑﺎﷲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺘﻢ ﺫﻟﻚ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﻼ ﺻﺪﺍﻕ‬ ‫ﻟﻬﺎ‪ ،‬ﻭﻻ ﻣﻴﺮﺍﺙ)‪.(٢‬‬ ‫  وج ‪ /$‬و@‪+2 ./[ Q‬‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺻﺒﻴﺔ‪ ،‬ﻭﻣﺎﺗﺖ ﻗﺒﻞ ﺑﻠﻮﻏﻬﺎ‪ ،‬ﻓﻼ ﻣﻴﺮﺍﺙ ﻟﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﺻﺪﺍﻗﻬﺎ‬ ‫ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻭﻃﺌﻬﺎ‪ ،‬ﺃﻭ ﻣﺲ ﻓﺮﺟﻬﺎ‪ ،‬ﺃﻭ ﻧﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺗﺤﺖ ﺍﻟﺜﻮﺏ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٦٠/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٦٢/٧‬‬ ‫‪137‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺑﻠﻮﻏﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻭﻃﺌﻬﺎ ﻭﻻ ﻣﺲ ﻓﺮﺟﻬﺎ‪ ،‬ﻣﻦ ﺗﺤﺖ‬ ‫ﺍﻟﺜﻮﺏ‪ ،‬ﻭﻻ ﻧﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻟﻢ ﻳﻠﺰﻣﻪ ﻟﻬﺎ ﺻﺪﺍﻕ)‪.(١‬‬ ‫‬ ‫أزوا‪8 H‬ة [‪+2 ./‬‬ ‫  و; ا‪/G‬‬ ‫ﺃﺯﻭﺍﺟﺎ ﻋﺪﺓ‪ ،‬ﻗﺒﻞ ﺑﻠﻮﻏﻬﺎ؟ ﻋﻠﻰ ﻗﻮﻝ‬ ‫‬‫ﻫﻞ ﻳﺠﻮﺯ ﻟﻮﻟﻲ ﺍﻟﺼﺒﻴﺔ ﺃﻥ ﻳﺰﻭﺟﻬﺎ‬ ‫ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻣﻮﻗﻮﻑ‪ ،‬ﻓﺘﺨﺘﺎﺭ ﻣﻨﻬﻢ ﻣﻦ ﺷﺎﺀﺕ‪ ،‬ﺇﺫﺍ ﺑﻠﻐﺖ‪.‬‬ ‫ﻻ ﻳﺆﻣﺮ ﺍﻟﻮﻟﻲ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺇﻻ ﺯﻭﺝ‪ ،‬ﻭﻳﻨﻬﻰ ﺍﻟﻮﻟﻲ ﻋﻦ ﺫﻟﻚ‪،‬‬ ‫ﺃﺯﻭﺍﺟﺎ ﺇﻥ ﺗﺰﻭﻳﺠﻬﻢ ﻛﻠﻬﻢ ﻣﻮﻗﻮﻑ‪ ،‬ﺇﺫﺍ ﻭﻗﻊ‬ ‫‬‫ﻓﺈﻥ ﻓﻌﻞ ﺍﻟﻮﻟﻲ ﺫﻟﻚ‪ ،‬ﻭﺯﻭﺟﻬﺎ‬ ‫ﺫﻟﻚ ﻭﻻ ﻳﺆﻣﺮ ﺃﺣﺪ ﻣﻨﻬﻢ ﺑﻮﻃﺌﻬﺎ‪ ،‬ﻭﻻ ﻳﻘﺮﺏ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﺣﺘﻰ ﺗﺒﻠﻎ‪ ،‬ﻓﻤﻦ‬ ‫ﺯﻭﺟﺎ‪ ،‬ﻓﻬﻮ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺮﺽ ﺑﻬﻢ ﻛﻠﻬﻢ‪ ،‬ﺍﻧﻔﺴﺦ‪ ،‬ﻭﺇﻥ ﺭﺿﻴﺖ‬ ‫ﺭﺿﻴﺖ ﺑﻪ ‬ ‫ﺑﻬﻢ ﻛﻠﻬﻢ‪ ،‬ﺛﺒﺖ ﻋﻨﺪﻱ ﺍﻷﻭﻝ‪ ،‬ﻓﻲ ﺍﻟﻌﻘﺪﺓ‪ ،‬ﻭﺑﻄﻞ ﻧﻜﺎﺡ ﺍﻵﺧﺮﻳﻦ‪.‬‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻓﻲ ﺣﺎﻝ ﺻﺒﺎﻫﺎ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻐﺖ ﺭﺿﻴﺖ ﺑﺄﺣﺪ ﻣﻦ‬ ‫‬‫ﻭﺇﻥ ﻭﻃﺌﻮﻫﺎ‬ ‫ﺟﻤﻴﻌﺎ ﺑﻮﻃﺌﻬﻢ ﻟﻬﺎ‪ ،‬ﻓﺈﻥ ﻋﻠﻰ‬ ‫‬‫ﺗﺰﻭﺟﻬﺎ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﻭﻃﺌﻮﻫﺎ ﻓﻲ ﺻﺒﺎﻫﺎ‪ ،‬ﻭﻋﻠﻤﻮﺍ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺻﺪﺍﻗﻬﺎ ﺑﻮﻃﺌﻪ ﻟﻬﺎ‪ ،‬ﻓﻲ ﺣﺎﻝ ﺻﺒﺎﻫﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺛﺒﻮﺕ ﺗﺰﻭﻳﺠﻬﺎ ﻟﻬﻢ‪ ،‬ﺃﻭ ﻷﺣﺪﻫﻢ ﻓﻼ ﺃﻗﻮﻝ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺜﺒﺖ ﻧﻜﺎﺡ ﻣﻦ‬ ‫ﺃﺗﻤﺖ ﻧﻜﺎﺣﻪ‪ ،‬ﻭﺭﺿﻴﺖ ﺑﻪ‪ ،‬ﻛﺎﻥ ﻫﻮ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺗﺰﻭﺟﻬﺎ ﺁﺧﺮ‪ ،‬ﻓﻲ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻓﺎﻷﻭﻝ ﺯﻭﺟﻬﺎ)‪.(٢‬‬ ‫‬‫ﺣﺎﻝ ﺍﻟﺼﺒﺎ‪ ،‬ﻫﻮ ﺍﻟﻮﺍﻃﺊ ﻟﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻐﺖ‪ ،‬ﺭﺿﻴﺖ ﺑﻬﻢ‬ ‫  و; ا‪  /G‬وة زو‪H‬‬ ‫ﺍﻟﺼﺒﻴﺔ‪ ،‬ﺇﺫﺍ ﻣﺎﺕ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻓﺘﺰﻭﺟﺖ ﺑﻐﻴﺮﻩ‪ ،‬ﻓﻲ ﺻﺒﺎﻫﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﺗﻌﺘﺪ‬ ‫ﻣﻦ ﺯﻭﺟﻬﺎ ﺍﻷﻭﻝ‪ ،‬ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻐﺖ ﺭﺿﻴﺖ ﺑﺎﻟﻤﻴﺖ‪ ،‬ﻭﻟﻢ ﺗﺮﺽ ﺑﺎﻵﺧﺮ‪:‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٦٦/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٦٧٣/٧‬ ‪ ،٦٧٤‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.٣٧/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪138‬‬ ‫ﺇﻥ ﻟﻬﺎ ﻣﻴﺮﺍﺛﻬﺎ ﻣﻦ ﺍﻟﻤﻴﺖ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ ﻭﺍﻟﻴﻤﻴﻦ‪ ،‬ﺗﺤﻠﻒ‪ :‬ﺇﻧﻲ ﺭﺿﻴﺖ ﺑﺰﻭﺟﻲ‬ ‫ﺯﻭﺟﺎ)‪.(١‬‬ ‫ﺍﻟﻤﻴﺖ ‬ ‫  و; ا!أة ‪ I@ !fac‬وا‬ ‫ﺇﻥ ﺯﻭﺝ ﺍﻟﻮﻟﻲ ﺍﻟﻤﺮﺃﺓ ﻷﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ ﻓﺎﻟﺘﺰﻭﻳﺞ ﻟﻸﻭﻝ ﻣﻨﻬﻤﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻛﻔ ﺌﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻟﻴﺲ ﺑﻜﻒﺀ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺗﺰﻭﻳﺞ‪ ،‬ﻭﺍﻟﺘﺰﻭﻳﺞ ﻟﻸﻛﻔﺎﺀ‪ ،‬ﺇﺫﺍ‬ ‫ﺭﺿﻴﺖ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺎ ﻛﻔﺄﻳﻦ‪ ،‬ﻭﻗﺪ ﺩﺧﻞ ﺍﻵﺧﺮ ﻣﻨﻬﻤﺎ ﺑﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫ﻭﻋﻠﻴﻪ ﺍﻟﻤﻬﺮ‪ ،‬ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺍﻟﺘﺰﻭﻳﺞ ﻟﻸﻭﻝ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩﻫﺎ ﻓﻬﻲ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﺣﺘﻰ ﺗﻌﺘﺪ ﻣﻦ ﺍﻟﺬﻱ ﻭﻃﺌﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺮﺩﻫﺎ ﺍﻷﻭﻝ‪ ،‬ﻃﻠﻘﻬﺎ ﻭﺃﺧﺬﺕ‬ ‫ﻣﻨﻪ ﺍﻟﺼﺪﺍﻕ‪.‬‬ ‫ﻓﺈﻥ ﺃﺭﺍﺩﻫﺎ ﺍﻵﺧﺮ ﻣﻨﻬﺎ ﺯﻭﺟﻪ ﺍﻟﻮﻟﻲ ﺑﻨﻜﺎﺡ ﺟﺪﻳﺪ ﻭﻣﻬﺮ ﺟﺪﻳﺪ‪ ،‬ﻭﻻ ﻋﺪﺓ‬ ‫ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻷﻭﻝ؛ ﻷﻧﻪ ﻟﻢ ﻳﺮﺩﻫﺎ‪ ،‬ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺮﺩﻫﺎ ﺍﻵﺧﺮ ﻣﻨﻬﻤﺎ‪،‬‬ ‫ﺗﺰﻭﺟﺖ ﻣﻦ ﺷﺎﺀﺕ‪ ،‬ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪ ،‬ﻣﻦ ﺍﻟﺬﻱ ﻭﻃﺌﻬﺎ)‪.(٢‬‬ ‫ !* اﻷوء  ا ح‬ ‫ﺃﻭﻟﻰ ﺍﻷﻭﻟﻴﺎﺀ ﺑﺎﻟﻨﻜﺎﺡ ﺍﻷﺏ ﻓﺎﻟﺠﺪ ﻟﻸﺏ‪ ،‬ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ‪ ،‬ﻓﺎﻷﺥ ﻓﺎﺑﻨﻪ‬ ‫ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ‪ ،‬ﻓﺎﻟﻌﻢ ﺍﻟﺸﻘﻴﻖ ﻓﺎﻷﺑﻮﻱ‪ ،‬ﻭﻻ ﺣﻜﻢ ﻟﻠﻌﻢ ﻣﻦ ﺍﻷﻡ ﻓﺎﺑﻨﻪ‬ ‫ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ‪ ،‬ﻓﺎﺑﻦ ﺍﻟﻌﻢ ﻟﻸﺏ ﻓﺎﻷﻗﺮﺏ ﻟﻸﻗﺮﺏ‪ ،‬ﻭﺍﻷﺥ ﺍﻷﺑﻮﻱ ﺃﻭﻟﻰ ﻣﻦ‬ ‫ﺍﺑﻦ ﺍﻷﺥ ﺍﻟﺸﻘﻴﻖ‪.‬‬ ‫ﻭﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻥ ﺍﻷﺥ ﺍﻟﺸﻘﻴﻖ ﺃﻭ ﻟﻸﺏ ﻭﺍﺑﻦ ﺍﻷﺥ ﺍﻟﺸﻘﻴﻖ ﺃﻭ ﻟﻸﺏ ﺃﻭﻟﻰ‬ ‫ﺑﻪ ﺃﻱ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻭﺑﺎﻟﻘﺘﻞ ﻟﻤﻦ ﻗﺘﻠﻬﺎ ﻣﻦ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٧٤/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٧٩/٧‬‬ ‫‪139‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺃﻭﻟﻰ ﻣﻦ ﺍﻷﺥ ﻓﺄﻭﻟﻰ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻌﻢ ﻭﺍﺑﻨﻪ ﻭﻣﻦ ﺍﺑﻦ ﺍﻷﺥ ﻓﻲ ﻣﺬﻫﺐ‬ ‫ﻏﻴﺮ ﺍﻷﻛﺜﺮ؛ ﻷﻥ ﺍﻷﺥ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻌﻢ‪ ،‬ﻓﺘﺤﺼﻞ ﺇﺟﻤﺎ ﻋﺎ ﺃﻥ ﺍﻟﻮﻟﺪ ﺃﻭﻟﻰ ﻣﻦ ﺍﺑﻦ‬ ‫ﺍﻷﺥ ﻭﻣﻦ ﺍﻟﻌﻢ ﻭﺍﺑﻨﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﺎﻟﻮﻟﺪ ﺍﻻﺑﻦ‪ ،‬ﻭﺍﻟﺪﻳﺔ ﺇﺫﺍ ﻟﻢ ﻳﺠﺰ ﺍﻟﻘﺘﻞ ﺃﻭ ﻋﺪﻝ ﻋﻨﻪ‬ ‫ﻟﻪ ﺃﻱ ﻟﻠﻮﻟﺪ ﻭﻟﻮ ﺃﻧﺜﻰ ﻭﻟﻮ ﺗﺴﻔﻞ‪ ،‬ﻭﻻ ﺣﻜﻢ ﻟﻮﻟﺪ ﺍﻟﺒﻨﺖ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺃﻱ‪ :‬ﺍﻟﻮﻟﺪﻗﺮﺏ ﺃﻭ ﺑﻌﺪﺃﻭﻟﻰ ﺑﺎﻟﻨﻜﺎﺡ ﻭﺍﻟﻘﺘﻞ ﻣﻦ ﺍﻷﺥ ﻭﺃﻭﻟﻰ‬ ‫ﺑﻪ ﺍﺗﻔﺎﻗﺎ ﻣﻤﺎ ﺑﻌﺪ ﺍﻷﺥ ﻭﺃﻭﻟﻰ ﻣﻨﻪ ﺍﻷﺏ ﻭﺍﻟﺠﺪ ﻭﻟﻮ ﻋﻼ‪ ،‬ﻭﺍﻷﺥ ﺍﻟﺸﻘﻴﻖ ﺃﻭﻟﻰ‬ ‫ﻣﻦ ﺍﻷﺑﻮﻱ ﻓﻘﻂ‪ ،‬ﻭﺍﺑﻦ ﺍﻷﺥ ﺍﻟﺸﻘﻴﻖ ﺃﻭﻟﻰ ﻣﻦ ﺍﺑﻦ ﺍﻷﺑﻮﻱ‪ ،‬ﻭﻻ ﺣﻜﻢ ﻓﻲ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻟﻜﻼﻟﻲ ﻭﻫﻮ ﺍﻷﺥ ﻟﻸﻡ)‪.(١‬‬ ‫ﺃﻭﻟﻰ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ :‬ﺍﻷﺏ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﻭﻟﻲ ﻏﻴﺮﻫﻦ ﻋﻨﺪ‬ ‫ﺣﻀﻮﺭﻩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻮﻛﻞ ﻫﻮ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﻳﻤﺘﻨﻊ ﻋﻦ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﺛﻢ ﺗﻄﻠﺐ ﺍﺑﻨﺘﻪ ﺗﺰﻭﻳﺞ‪.‬‬ ‫ﻛﻒﺀ ﻟﻬﺎ‪ ،‬ﻓﺈﻥ ﺯﻭﺝ ﺃﺣﺪ ﻏﻴﺮ ﺍﻷﺏ‪ ،‬ﻭﻫﻮ ﺣﺎﺿﺮ ﺣﻲ‪ ،‬ﻭﻛﺮﻩ ﺍﻷﺏﻟﻤﺎ ﻋﻠﻢ ‬ ‫ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺰﻭﺝ‪ ،‬ﻛﺎﻧﺖ ﺻﺒﻴﺔ‪ ،‬ﺃﻭ ﺑﺎﻟﻐﺎ‪ ،‬ﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺪﺧﻞ‪.‬‬ ‫ﻭﺇﻥ ﺧﺮﺝ ﺍﻷﺏ ﻣﻦ ﻣﺼﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺣﻴﺚ ﻻ ﻳﻨﺎﻟﻪ ﺣﻜﻤﻬﻢ‪ ،‬ﻭﻻ ﺗﺒﻠﻐﻪ‬ ‫ﺣﺠﺘﻬﻢ ﺯﻭﺝ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻴﻤﺎ ﺑﻌﺪ ﺍﻷﺏ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺾ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺍﻟﻮﻟﺪ ﺃﻭﻟﻰ ﻣﻦ ﺍﻷﺥ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻷﺥ ﺃﻭﻟﻰ‪ ،‬ﻭﻣﻌﻲ‪ ،‬ﺃﻥ ﺫﻟﻚ ﻛﻠﻪ‬ ‫ﺟﺎﺋﺰﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬ ‫ﻭﺍﻷﺥ ﺃﻭﻟﻰ ﻣﻦ ﺍﺑﻦ ﺍﻷﺥ‪ ،‬ﻭﺍﺑﻦ ﺍﻻﺑﻦ ﺃﻭﻟﻰ ﻣﻦ ﺍﺑﻦ ﺍﻷﺥ‪ ،‬ﻭﺍﺑﻦ ﺍﻷﺥ‬ ‫ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻌﻢ‪ ،‬ﻭﺍﻟﻌﻢ ﺃﻭﻟﻰ ﻣﻦ ﺍﺑﻦ ﺍﻟﻌﻢ‪ ،‬ﻓﺈﻥ ﻋﺪﻡ ﺍﻷﻗﺮﺏ‪ ،‬ﻗﺎﻡ ﺍﻟﻤﻮﺟﻮﺩ ﺑﻌﺪ‬ ‫ﻣﻘﺎﻣﻪ‪ ،‬ﻣﺎ ﺻﺢ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺟﻤﻌﻬﻤﺎ ﺍﻟﺠﺪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٠٤/٦‬ ‪.١٠٦‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦١١/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪140‬‬ ‫ زواج ا!أة ‪!5@ 2‬ك‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ 5 :‬ﻓﻲ ﺍﻣﺮﺃﺓ ﻣﺴﻠﻤﺔ‪ ،‬ﺗﺰﻭﺝ ﺑﺈﺫﻥ ﻭﻟﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺸﺮﻙ‪ :‬ﺇﻥ‬ ‫‬ ‫ﺭﺟﻼ ﻣﻦ‬‫ﺍﻟﻤﺸﺮﻙ ﻟﻴﺲ ﺑﻮﻟﻲ ﻟﻠﻤﺴﻠﻤﺔ‪ ،‬ﻭﻻ ﻛﺮﺍﻣﺔ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﻮ ‪‬ﻛﻞ ﻭﻟﻴﻬﺎ‪،‬‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻴﺰﻭﺟﻬﺎ)‪.(١‬‬ ‫ ‪ 3‬ح و ا!أة ‬ ‫ﺇﺫﺍ ﺧﻄﺐ ﺍﻟﻤﺮﺃﺓ ﻭﻟﻴﻬﺎ ﻟﻠﺘﺰﻭﻳﺞ‪ ،‬ﻓﺈﻥ ﺃﻣﺮ ﻣﻦ ﻳﺰﻭﺟﻪ ﺑﻬﺎ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﺯﻭﺝ‬ ‫ﻫﻮ ﻧﻔﺴﻪ ﺑﻬﺎ ﺑﺮﺿﺎﻫﺎ ﻭﺃﻣﺮﻫﺎ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻫﺎﺷﻢ ﺑﺠﻮﺍﺯ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻋﻨﺪﻩ ﺿﻌﻴﻒ)‪.(٢‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺭﺟﻞ ﺯﻭﺝ ﻧﻔﺴﻪ ﺑﺎﻣﺮﺃﺓ ﻫﻮ ﻭﻟﻴﻬﺎ‪ ،‬ﻓﺄﺟﺎﺯﻩ ﻗﻮﻡ‪،‬‬ ‫ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﺍﻟﻨﺒﻲ ﮊ ﺃﻋﺘﻖ ﺻﻔﻴﺔ ﻭﺗﺰﻭﺟﻬﺎ‪ ،‬ﻭﺟﻌﻞ ﺻﺪﺍﻗﻬﺎ ﻋﺘﻘﻬﺎ‪ ،‬ﻭﻟﻠﻨﺎﺱ‬ ‫ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ﻓﻲ ﺟﻤﻴﻊ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﺇﻻ ﻣﺎ ﺻﺢ ﺃﻧﻪ ﻣﺨﺼﻮﺹ ﺑﻪ ﺩﻭﻥ ﺃﻣﺘﻪ ﻣﻦ‬ ‫ﺍﻵﻳﺎﺕ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ! )‪.(٣‬‬ ‫ ‪ ?8‬ا!أة ا ح‬ ‫ﺍﻟﻤﺮﺃﺓ ﻻ ﺗﻌﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻻ ﺃﻣﺘﻬﺎ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻣﻦ ﻧﺴﺎﺋﻬﺎ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺗﻮﻟﻲ ‬ ‫ﺭﺟﻼ‪ ،‬ﻳﻠﻲ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﺇﺫﺍ ﺟﺎﺯ ﺍﻟﺰﻭﺝ ﻟﻢ ﻧﻘﺪﻡ ﻋﻠﻰ‬ ‫ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﺎﻟﻨﻜﺎﺡ ﻳﺠﺪﺩ ﺑﺈﺫﻥ ﺍﻟﻮﻟﻲ‪.‬‬ ‫ﻭﺇﻥ ﺯﻭﺟﺖ ﺍﻟﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ ﺑﺸﻬﺎﺩﺓ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﺩﻭﻥ ﺇﺫﻥ ﺍﻟﻮﻟﻲ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ‬ ‫ﺍﻟﺰﻭﺝ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻮﻟﻲ‪ ،‬ﻓﻴﻤﻀﻲ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﻳﻨﻘﻀﻪ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻓﻘﻴﻞ‪:‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦١/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦١/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٤٦٣/٧‬ﻭﺣﺪﻳﺚ ﻋﺘﻖ ﺻﻔﻴﺔ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺟﻌﻞ‬ ‫ﻋﺘﻖ ﺍﻷﻣﺔ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﺡ‪.٥٠٨٦ :‬‬ ‫‪141‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﺍﺷﺘﺮﻃﺖ ﺭﺿﻰ ﻭﻟﻴﻬﺎ‪ ،‬ﻓﻬﻲ ﺧﻠﻴﻘﺔ ﺃﻥ ﺗﺪﺭﻛﻪ ﺑﻨﺼﻒ ﺍﻟﻤﻬﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﺗﺸﺘﺮﻁ ﺭﺿﻰ ﻭﻟﻴﻬﺎ‪ ،‬ﻓﻼ ﻣﻬﺮ ﻟﻬﺎ‪ ،‬ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺑﻬﺎ)‪.(١‬‬ ‫ ‪ 3‬ح اﻷ‪ N8‬و و ' و‪',‬‬ ‫ﺳﺌﻞ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﻫﻞ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﺍﻷﻋﻤﻰ‪ ،‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻭﺝ‬ ‫ﺍﻣﺮﺃﺓ ﻫﻮ ﻭﻟﻴﻬﺎ؟‬ ‫ﻳﻮﻛﻞ‪ ،‬ﻟﻢ ﺃﻧﻘﺾ‬ ‫ﻳﻮﻛﻞ ﻣﻦ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻓﺈﻥ ﺯﻭﺟﻬﺎ ﻫﻮ‪ ،‬ﻭﻟﻢ ‬ ‫ﻗﺎﻝ‪ :‬ﺃﺣﺐ ﺃﻥ ‬ ‫ﻳﻮﻛﻞ)‪.(٢‬‬ ‫ﻧﻜﺎﺣﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻻ ‬ ‫ﻭﺍﻷﻋﻤﻰ ﻳﺠﻮﺯ ﺃﻥ ﻳﺰﻭﺝ ﻭﻳﺘﺰﻭﺝ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺯﻭﺝ ﺍﻷﻋﻤﻰ‬ ‫ﺟﻤﺎﻋﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺟﺎﺯﻭﺍ ﺑﻨﺴﺎﺋﻬﻢ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻓﺘﺰﻭﻳﺠﻬﻢ ﺟﺎﺋﺰ‬ ‫ﺑﺘﺰﻭﻳﺞ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺍﻟﺘﺰﻭﻳﺞ ﻋﻠﻴﻬﻢ ﻭﺍﻟﺼﺪﺍﻕ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻷﻋﻤﻰ ﻳﻌﺮﻑ ﺍﻟﻤﺘﺰﻭﺟﻴﻦ)‪.(٣‬‬ ‫ ‪ 2‬ا!أة ‪ ?8‬ا ح‬ ‫ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻷﺯﻫﺮ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻟﺤﻜﻢﻓﻲ ﺍﻣﺮﺃﺓ‪ ،‬ﺯﻭﺟﺖ ﺃﻣﺘﻬﺎ‬ ‫ﺑﺮﺟﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺩﺧﻞ ﺑﻬﺎ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﺃﻣﺮﺕ ﺍﻟﺴﻴﺪﺓ ‬ ‫ﺭﺟﻼ‪ ،‬ﻓﺠﺪﺩ‬ ‫ﻟﻬﺎ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻮﺿﺎﺡ‪ :‬ﺇﺫﺍ ﺃﺷﻬﺪﺕ ﻟﻪ‪ ،‬ﻓﻘﺪ ﺣ ‪‬ﻞ ﺍﻟﻨﻜﺎﺡ‪.‬‬ ‫ﻭﻣﻦ ﺟﺎﻣﻊ ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺇﻥ ﺍﻟﻤﺮﺃﺓ ﻻ ﺗﻌﻘﺪ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻟﻨﻔﺴﻬﺎ‪ ،‬ﻭﻻ ﻷﻣﺘﻬﺎ‪ ،‬ﻭﻻ ﻟﺒﻨﺎﺗﻬﺎ‪ ،‬ﻭﻻ ﻏﻴﺮﻫﻦ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻲ ﺍﻟﻮﺻﻴﺔ ﻓﻲ ﺫﻟﻚ‪،‬‬ ‫ﻭﺗﻮﻟﻲ ﺫﻟﻚ ‬ ‫ﺭﺟﻼ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٦١/٧‬ ‪.٤٦٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦٢/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٥٤/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪142‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺇﻥ ﺯﻭﺟﺖ ﻟﻢ ﺃﻗﻮ ﻋﻠﻰ ﺍﻟﻔﺮﺍﻕ)‪.(١‬‬ ‫  و; اﻷ[‬ ‫ﺍﻷﻗﻠﻒ‪ ،‬ﺇﺫﺍ ﺯﻭﺝ ﺍﻣﺮﺃﺓ ﻳﻠﻲ ﺗﺰﻭﻳﺠﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﺣﺘﻰ ﺭﻓﻌﻮﺍ‬ ‫ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻭ ﻋﻠﻢ ﺫﻟﻚ‪ ،‬ﺃﻧﻬﻢ ﻳﺄﻣﺮﻭﻥ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﻏﻴﺮﻩ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻬﺎ‪،‬‬ ‫ﻣﻦ ﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﻤﻌﻲ‪ ،‬ﺃﻧﻪ ﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﺟﺎﺋﺰ)‪.(٢‬‬ ‫  و; ا!(‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ ﻣﺮﻳﻀﺔ‪ ،‬ﻭﻣﺎﺗﺖ ﻭﺭﺛﻬﺎ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻫﻮ ﻭﺭﺛﺘﻪ‪ ،‬ﻭﻣﻦ‬ ‫ﻣﻬﺮﺍ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﻣﻬﺮ ﻣﺜﻠﻬﺎ ﻣﺎﺋﺔ ﺩﺭﻫﻢ‪ .‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻣﺮﻳﻀﺔ ﻓﺄﻋﻄﺎﻫﺎ ‬ ‫ﻋﻠﻢ ﺃﻥ ﺫﻟﻚ ﺿﺮﺍﺭ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﺎ ﺇﻻ ﻣﻬﺮ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﺿﺮﺍﺭ‪ ،‬ﺟﺎﺯ ﻟﻬﺎ‬ ‫ﻣﺎ ﻓﺮﺽ ﻟﻬﺎ‪ ،‬ﻭﻟﻬﺎ ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﺍﻟﻨﻜﺎﺡ ﺟﺎﺋﺰ)‪.(٣‬‬ ‫  و; ا‪/G‬ن‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺗﺰﻭﻳﺞ ﺍﻟﺼﺒﻲ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻻ ﻳﺜﺒﺖ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻣﻮﻗﻮﻑ ﺇﻟﻰ‬ ‫ﺑﻠﻮﻏﻪ‪ ،‬ﺇﻥ ﺃﺗﻤﻪ ﺗ ‪‬ﻢ‪ ،‬ﻭﺇﻥ ﻓﺴﺨﻪ‪ ،‬ﻟﻢ ﻳﺜﺒﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻋﻘﻠﻪ‪ ،‬ﻓﻬﻮ ﺛﺎﺑﺖ‪ ،‬ﻭﻫﻮ‬ ‫ﺑﻤﻨﺰﻟﺔ ﻣﻦ ﻳﻌﻘﻠﻪ‪ ،‬ﻭﻣﻤﻦ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺠﻪﻓﻴﻤﺎ ﻗﻴﻞﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﺍﻟﺼﺒﻲ ﻣﺮﺍﻫﻘﺎ‪ ،‬ﺇﺫﺍ‬ ‫ﻋﺮﻑ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻜﺜﻴﺮ‪ ،‬ﻭﻣﺎ ﻳﺰﻳﺪ ﻭﻣﺎ ﻳﻨﻘﺺ‪ ،‬ﻭﻻ ﻳﻨﻈﺮ ﻓﻲ ﺣﺪﻩ‪ ،‬ﺑﻄﻮﻝ ﻭﻻ ﺳﻦ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺼﺒﻴﺔ‪ ،‬ﻫﻲ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺼﺒﻲ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﻓﻴﻬﻤﺎ ﻭﺍﺣﺪ‪،‬‬ ‫ﻭﻋﻠﺔ ﻣﻦ ﻳﺜﺒﺖ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻋﻠﻰ ﺍﻟﺼﺒﻲ ﻭﺍﻟﺼﺒﻴﺔ‪ ،‬ﻻ ﻳﺜﺒﺖ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺤﺪﻭﺩ‬ ‫ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺘﺰﻭﻳﺞ ﻳﻘﻊ ﻣﻮﻗﻊ ﺍﻟﻤﺼﺎﻟﺢ ﻟﻬﻤﺎ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦٢/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦٣/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦٣/٧‬‬ ‫‪143‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﺍﻟﻌﻠﺔ ﻓﻲ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻣﻮﻗﻮﻑ ﺇﻟﻰ ﺑﻠﻮﻏﻬﻤﺎ؛ ﻷﻧﻬﻤﺎ ﻓﻲ ﺣﺎﻝ‬ ‫ﺍﻟﺼﺒﻲ‪ ،‬ﻻ ﻳﻤﻠﻜﺎﻥ ﻣﻦ ﺃﻣﺮﻫﻤﺎ ﺷﻴ ﺌﺎ‪.‬‬ ‫ﻭﻻ ﺧﻴﺎﺭ ﻟﻠﺼﺒﻴﺔ ﺇﺫﺍ ﺑﻠﻐﺖ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺑﻮﻫﺎ ﻫﻮ ﺍﻟﺬﻱ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺼﺒﻴﺔ‬ ‫ﺍﻟﻴﺘﻴﻤﺔ‪ :‬ﺇﺫﺍ ﺯﻭﺟﻬﺎ ﺃﺣﺪ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻬﺎ‪ ،‬ﻏﻴﺮ ﺍﻷﺏ‪ ،‬ﻓﻠﻬﺎ ﺍﻟﺨﻴﺎﺭ‪ ،‬ﺇﺫﺍ ﺑﻠﻐﺖ‪ ،‬ﻭﻻ‬ ‫ﺃﻋﻠﻢ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﺎ)‪.(١‬‬ ‫ @ ٴ‪2‬و ا‪ I8 2‬ا ح وا=?‬ ‫ﻭﺟﺒﺮﺍ ﻋﻠﻰ‬ ‫‬‫ﺗﺰﻭﻳﺠﺎ ﻭﺇﻧﻔﺎﻗﺎ ﻭﻧﺤﻮﻫﻤﺎ‬ ‫‬‫ﻳﺆﺧﺬ ﻭﻟﻲ ﻓﻴﻬﺎﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻤﺮﺃﺓ ‬ ‫ﻭﺟﺒﺮﺍ‬ ‫‬‫ﺃﺩﺍﺀ ﺍﻟﺤﻖ ﻭﻋﻠﻰ ﺃﺧﺬﻫﺎ ﺇﻳﺎﻩ ﺇﺫﺍ ﺃﺑﺖ‪ ،‬ﻭﻗﺪ ﺃﺑﻰ ﻣﻦ ﻋﻠﻴﻪ ﺇﻋﻄﺎﺅﻩ ﻗﺒﻮﻟﻪ‬ ‫ﻋﻠﻰ ﺇﺗﻴﺎﻧﻬﺎ ﻟﻠﺤﺒﺲ ﻭﻟﻸﺩﺏ ﻭﺍﻟﺤﺪ ﻭﻟﻠﺤﻜﻢ ﻭﻧﺤﻮ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﻋﻠﻰ‬ ‫ﺍﻟﺘﺮﺗﻴﺐ؛ ﺍﻷﺏ ﻓﺎﻟﺠﺪ ﻓﺎﻷﺥ ﻓﺎﺑﻨﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻗﺪﻡ ﻋﻠﻰ‬ ‫ﺍﺑﻦ ﺍﻷﺥ ﻭﻋﻠﻰ ﺍﻟﻌﻢ ﻭﺍﺑﻨﻪ‪ ،‬ﻭﻋﺒﺎﺭﺓ ﺍﻟﺸﻴﺦ ﻳﺤﻴﻰ‪ :‬ﺃﻥ ﺍﺑﻦ ﺍﻷﺥ ﻭﺍﻟﻌﻢ ﻭﺍﺑﻨﻪ‬ ‫ﻭﺻﻮﺏ ﺍﻟﻤﺤﺸﻲ ﺗﻘﺪﻳﻢ ﺍﻻﺑﻦ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ‬ ‫‪‬‬‫ﻣﻘﺪﻣﻮﻥ ﻓﻲ ﺍﻹﻧﻔﺎﻕ ﻭﻧﺤﻮﻩ‪،‬‬ ‫ﺍﻷﺥ ﻓﻲ ﺟﺎﻧﺐ ﺍﻹﻧﻔﺎﻕ ﻭﺍﻟﻜﺴﻮﺓ‪ ،‬ﻓﺎﻻﺑﻦ ﻗﺒﻞ ﻭﻣﻦ ﻳﺠﺎﻣﻊ ﺍﻻﺑﻦ ﻓﻲ ﺍﻹﺭﺙ‬ ‫ﺟﺎﻣﻌﻪ ﻓﻲ ﺍﻹﻧﻔﺎﻕ ﻭﺍﻟﻜﺴﻮﺓ)‪.(٢‬‬ ‫  و; ا‪ 2‬دون ا!‪2H‬ع إ‪ [ N‬اﻷوء‬ ‫ﺇﻥ ﺯﻭﺝ ﻭﻟﻲ ﻣﻦ ﺟﻤﻊ ﻣﺘﻌﺪﺩ ﻣﺴﺘﻮ ﻓﻲ ﺩﺭﺟﺔﻛﺈﺧﻮﺓ ﺃﺷﻘﺎﺀ ﻭﻛﺈﺧﻮﺓ‬ ‫ﻋﻘﻼ ﺃﻭ ‬ ‫ﻃﻔﻼ‬‫ﻷﺏ ﻭﻛﺄﻋﻤﺎﻡ ﻛﺬﻟﻚﺟﺎﺯ ﻭﻣﻀﻰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻐﺮﻫﻢ ﺃﻭ ﺃﻗﻠﻬﻢ ‬ ‫ﻳﻌﻘﻞ ﺃﻭ ﺑﻼ ﺇﺫﻥ ﺑﺎﻗﻴﻬﻢ ﻭﻟﻮ ﻣﻨﻊ ﺍﻟﺒﺎﻗﻮﻥ‪ ،‬ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﻧﺪﺏ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻤﺘﺄﻫﻞ ﻟﺬﻟﻚ ﻻ ﻛﺮﻗﻴﻖ ﻋﺒﺪ ﺃﻭ ﺃﻣﺔ ﻣﺸﺘﺮﻙ ﻓﻴﻪ ﻓﺈﻧﻪ ﻟﻮ ﺯﻭﺟﻪ ﺃﺣﺪﻫﻢ ﺑﻼ ﺇﺫﻥ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٦٥٧/٧‬ ‪ ،٦٥٩‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪ ١٢٣/٢‬ ‪.١٢٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٠٦/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪144‬‬ ‫ﺁﺧﺮﻳﻦ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻓﺈﻥ ﻣﺲ ﻗﺒﻞ ﺍﻹﺟﺎﺯﺓ ﺣﺮﻣﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺟﺎﺯ ﺍﻵﺧﺮﻭﻥ ﺑﻌﺪ‬ ‫ﺍﻟﻤﺲ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﺭﺟﻊ ﺍﻟﻌﺒﺪ ﺇﻟﻰ ﻣﻦ ﻟﻢ ﻳﺠﺰ ﻓﺄﺟﺎﺯ ﺃﻭ ﺍﺷﺘﺮﻯ ﻧﺼﻴﺐ ﺷﺮﻳﻜﻪ‬ ‫ﻟﻄﻔﻠﻪ ﺃﻭ ﻟﻤﻦ ﺍﺳﺘﺨﻠﻒ ﺃﻭ ﺑﺎﻉ ﻧﺼﻴﺒﻪ‪ ،‬ﺃﻭ ﻣﺎﺕ ﻫﻮ ﺃﻭ ﺟﻦ ﻓﺄﺟﺎﺯ ﺍﻟﻨﻜﺎﺡ ﻫﻮ ﺃﻭ‬ ‫ﻣﻦ ﺍﺳﺘﺨﻠﻒ ﻋﻠﻴﻪ ﺑﻌﺪ ﺻﺤﺔ ﻓﻌﻠﻪ ﺃﻭ ﻭﺍﺭﺛﻪ ﺃﻭ ﺧﻠﻴﻔﺘﻪ ﻓﻘﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﺃﺟﺎﺯ ﻓﻲ‬ ‫ﺭﺩﺗﻪ ﺃﻭ ﺭﺩﺓ ﺍﻟﻌﺒﺪ ﻗﺒﻞ ﺇﺟﺎﺯﺓ ﺷﺮﻳﻜﻪ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﺇﻥ ﺍﺭﺗﺪ ﻣﺰﻭﺟﻪ ﺛﻢ ﺃﺟﺎﺯ ﺷﺮﻳﻜﻪ‬ ‫ﺃﻭ ﺃﺟﺎﺯ ﺑﻌﺪ ﻣﻮﺗﻪ ﺃﻭ ﺟﻨﻮﻧﻪ ﺃﻭ ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﺟﺎﺯ‪ ،‬ﻻ ﺇﻥ ﺭﺟﻊ ﺇﻟﻰ ﻣﺰﻭﺟﻪ‬ ‫ﺃﻭ ﻣﻨﺎﺏ ﺷﺮﻳﻜﻪ ﺇﻟﻰ ﻣﻦ ﻭﻟﻲ ﺃﻣﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺇﻥ ﺭﺟﻊ ﺇﻟﻴﻪ ﻓﺄﺟﺎﺯ‪ ،‬ﻭﻳﺄﻣﺮ‬ ‫ﺃﺣﺪﺍ ﻣﻨﻬﻢ ﺃﻭ ﻣﻦ‬ ‫ﺍﻟﻤﺸﺘﺮﻛﻮﻥ ﻓﻲ ﻋﺒﻴﺪ ﺃﺭﺍﺩﻭﺍ ﺗﺰﻭﻳﺠﻬﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺃﻭ ﻟﻐﻴﺮﻫﻢ ‬ ‫ﻏﻴﺮﻫﻢ ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺇﻥ ﺃﻋﺘﻘﻮﻩ ﻓﺰﻭﺟﻪ ﺑﻌﺾ ﺩﻭﻥ ﺑﻌﺾ ﺟﺎﺯ‪ ،‬ﻭﺍﻷﺣﺴﻦ‬ ‫ﺍﺟﺘﻤﺎﻋﻬﻢ ﺃﻭ ﺇﺫﻧﻬﻢ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻣﻦ ﺯﻭﺝ ﻣﺸﺘﺮﻛﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻃﻔﻠﻪ ﺃﻭ‬ ‫ﻣﺠﻨﻮﻧﻪ ﺟﺎﺯ)‪.(١‬‬ ‫ ا‪ 2‬ا‪ !W6‬أو‪ I@ N‬ا‪ 2‬ا`*‬ ‫ﺻﺢ ﻋﻘﺪ ﻭﻟﻲ ﺣﺎﺿﺮ ﻭﻟﻮ ﻛﺎﻥ ﺃﺑﻌﺪ ﻣﻦ ﻭﻟﻲ ﻏﺎﺋﺐ ﺑﺨﺮﻭﺝ ﺍﻷﻣﻴﺎﻝ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺤﻮﺯﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﻏﺎﺏ ﻭﺍﺣﺘﺎﺟﺖ ﺇﻟﻰ ﺍﻟﺘﺰﻭﻳﺞ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﻗﺮﺏ ﻧﺤﻮ ﻳﻮﻡ ﺃﻭ ﻳﻮﻣﻴﻦ ﺃﺭﺳﻠﺖ ﺇﻟﻴﻪ ﻭﺍﺳﺘﺄﻣﺮﺗﻪ ﻓﻴﻨﻈﺮ ﺃﺻﻠﺢ ﻟﻬﺎ‬ ‫ﻭﻻ ﻳﺘﺮﻛﻬﺎ ﺇﻟﻰ ﺃﻥ ﻳﺄﺗﻲ‪ ،‬ﻭﺇﻥ ﻃﺎﻟﺖ ﻏﻴﺒﺘﻪ ﻭﺑﻌﺪ ﻭﺍﺣﺘﺎﺟﺖ ﺯﻭﺟﻬﺎ ﻣﻦ ﺩﻭﻧﻪ ﺇﻥ‬ ‫ﻭﺟﺪ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﺠﻤﺎﻋﺔ ﺇﻻ ﺍﻷﺏ ﻓﻼ ﺗﺰﻭﺝ ﺑﻨﺘﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺣﻴﺚ ﻻ ﺗﻨﺎﻟﻪ ﺍﻟﺤﺠﺔ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻛﻐﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺰﻭﺟﻬﺎ ﺍﻟﺒﻌﻴﺪ ﻣﻊ ﻗﺮﺏ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﺃﻥ ﺍﻟﺒﻌﺪ ﻣﺎ ﻓﻮﻕ‬ ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺍﻟﺒﻌﻴﺪ ﻭﻛﺎﻧﺖ ﺑﺎﻟﻐﺔ‪ ،‬ﻭﺍﻟﻘﺮﻳﺐ ﻏﻴﺮ ﻏﺎﺋﺐ ﻭﻣﺲ ﻟﻢ‬ ‫ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﺟﺪﺩ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻟﻮ ﻣﺲ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻭﻟﻮ ﻟﻢ ﻳﻤﺲ ﺇﻥ ﺭﺿﻴﺖ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺃﺟﻨﺒﻲ ﻭﻣﺲ ﻗﺒﻞ ﺃﻥ ﻳﺠﻴﺰ ﺍﻟﻮﻟﻲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٠٦/٦‬ ‪.١٠٧‬‬ ‫‪145‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺣﺮﻣﺖ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﺇﻥ ﺃﺟﺎﺯ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻤﺲ ﺟﺎﺯ ﻗﻴﻞ‪ :‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺰ ﻟﻢ‬ ‫ﻳﻔﺮﻗﺎ‪ ،‬ﻭﺇﺫﺍ ﺯﻭﺟﻬﺎ ﻭﻟﻲ ﻭﺍﻷﺏ ﺣﺎﺿﺮ ﻭﻣﺲ ﻗﺒﻞ ﺇﺟﺎﺯﺗﻪ ﺣﺮﻣﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ‬ ‫ﻛﻐﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺯﻭﺟﻬﺎ ﺃﺣﺪ ﻣﻦ ﻋﺸﻴﺮﺗﻬﺎ ﺃﻭ ﺃﺭﺣﺎﻣﻬﺎ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﺃﻭ ﺍﻷﻡ‬ ‫ﻭﻣﺲ ﻟﻢ ﻳﻔﺮﻗﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻔﺼﻴﻠﺔ ﻻ ﻣﻦ ﺍﻟﻌﺸﻴﺮﺓ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﺭﺧﺺ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺑﻄﻼﻥ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﺗﺰﻭﺟﺖ ﺑﺄﺟﻨﺒﻲ ﻭﻛﺎﻥ ﺍﻟﻤﺲ ﻗﺒﻞ ﺇﺟﺎﺯﺓ‬ ‫ﺍﻟﻮﻟﻲ‪ ،‬ﻭﺇﺫﺍ ﺑﻄﻞ ﺍﻟﻮﻟﻲ ﺑﺠﻨﻮﻥ ﺃﻭ ﺷﺮﻙ ﺃﻭ ﺻﻤﻢ ﺃﻭ ﻓﻘﺪ ﺃﻭ ﻏﻴﺒﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‬ ‫ﻓﻜﺄﻧﻪ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻭﻓﻲ ﺗﺰﻭﻳﺞ ﺍﻷﻋﻤﻰ ﻭﺍﻷﺻﻢ ﻭﺍﻷﻗﻠﻒ ﻭﺍﻟﺨﻨﺜﻰ ﺍﻟﻤﺸﻜﻞ‪،‬‬ ‫ﻭﺗﻘﺪﻳﻢ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻟﺠﻤﺎﻋﺔ ﺧﻼﻑ ﻭﺇﺫﺍ ﻗﺎﻟﺖ ﺍﻣﺮﺃﺓ‪ :‬ﻓﻼﻥ‬ ‫ﻭﻟﻴﻲ ﻭﺃﻣﺮﺗﻪ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺟﺎﺯ)‪.(١‬‬ ‫ اﻷو‪ N8 ? N‬ا‪,‬‬ ‫ﻫﻞ ﺃﻭﻟﻰ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻰ ﻳﺘﻴﻤﺔ ﺧﻠﻴﻔﺔ ﺃﺑﻴﻬﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﻭﻟﻴﻬﺎ؛ ﻷﻥ ﻟﻸﺏ‬ ‫ﺍﺳﺘﺨﻼﻓﺎ ﻟﻤﻦ ﺷﺎﺀ ﻋﻠﻰ ﺣﻔﻆ ﺑﺪﻧﻬﺎ ﻭﻣﺎﻟﻬﺎ ﻓﻜﺬﺍ ﻧﻜﺎﺣﻬﺎ ﺃﻭ ﻋﻜﺴﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﺻﺢ؛ ﻷﻥ ﺍﻟﻤﻴﺖ ﻻ ﺣﻆ ﻟﻪ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺍﻟﺘﺰﻭﻳﺞ ﺇﻧﻤﺎ ﻫﻮ ﺣﻖ ﻟﻠﻨﺴﺐ ﻓﻴﻨﻈﺮ‬ ‫‪‬‬ ‫ﺟﺪﺍ ﻓﻬﻮ ﻭﺍﻟﺨﻠﻴﻔﺔ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﻳﺠﺘﻤﻌﺎﻥ ﻋﻠﻴﻪ ﻭﻫﻮ ﺍﻷﺣﺴﻦ‪ ،‬ﺃﻭ ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﻲ‬ ‫ﺳﻮﺍﺀ‪ ،‬ﺃﻭ ﻳﺠﻮﺯ ﻟﻠﻮﻟﻲ ﺗﺰﻭﻳﺠﻬﺎ ﻭﻳﺠﻮﺯ ﻟﻠﺨﻠﻴﻔﺔ‪ ،‬ﻓﻤﻦ ﺯﻭﺟﻬﺎ ﻣﻨﻬﻤﺎ ﺟﺎﺯ‪ ،‬ﻭﻫﻮ‬ ‫ﻗﻮﻝ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﺟﻠﺪﺍﺳﻦ ‪ 5‬ﺭﻭﻱ ﺃﻥ ‬ ‫ﺭﺟﻼ ﻣﻦ ﺃﻫﻞ )ﻻﻟﻮﺕ( ﻛﺎﻥ‬ ‫ﺧﻠﻴﻔﺔ ﻟﻴﺘﻴﻤﺔ ﻓﺴﺄﻝ ﺃﺑﺎ ﺯﻛﺮﻳﺎﺀ ﺍﻟﻼﻟﻮﺗﻲ‪ ،‬ﺃﻭ ﻗﺎﻝ ﻟﻪ‪ :‬ﺍﺳﺄﻝ ﻟﻲ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺟﻠﺪﺍﺳﻦ‪ ،‬ﻫﻞ ﻳﺘﺨﻮﻑ ﻣﻦ ﻋﻘﺪ ﺍﻟﻮﻟﻲ ﻋﻠﻴﻬﺎ ﻟﻜﻦ ﻳﻌﺠﻞ ﺑﻨﻜﺎﺣﻬﺎ‪،‬‬ ‫ﺃﻱ‪ :‬ﻳﺴﺘﺸﻌﺮ ﺍﻟﺨﻮﻑ ﻣﻦ ﻋﻘﺪ ﺍﻟﻮﻟﻲ ﻋﻠﻴﻬﺎ ﻓﻲ ﻗﻠﺒﻪ‪ ،‬ﻭﻳﻜﺘﺴﺐ ﺍﻟﺨﻮﻑ ﻭﻳﺘﻨﺎﻭﻟﻪ‬ ‫ﻟﻴﻌﺠﻞ ﺑﺘﺰﻭﻳﺠﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺍﻟﻮﻟﻲ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﺫﻟﻚ ﺍﻟﺨﻠﻴﻔﺔ ﺃﻥ ﻋﻘﺪ‬ ‫ﺍﻟﻮﻟﻲ ﻻ ﻳﺠﻮﺯ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺨﻠﻴﻔﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻻ ﻳﺘﺨﻮﻑ ﻣﻦ ﻋﻘﺪﻩ ﻋﻠﻴﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٠٧/٦‬ ‪.١٠٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪146‬‬ ‫ﻓﻴﺘﺮﺑﺺ ﺑﻨﻜﺎﺣﻬﺎ؟ ﻓﺄﺟﺎﺏ‪ :‬ﺑﺄﻧﻪ ﻳﺠﻮﺯ ﻋﻘﺪ ﺍﻟﻮﻟﻲ ﻋﻠﻴﻬﺎ ﻓﺈﻥ ﻇﺎﻫﺮﻩ ﺃﻧﻪ ﺃﺭﺍﺩ‬ ‫ﻻ ﺣﺎﺟﺔ ﻟﻚ ﻓﻲ ﺍﻟﺘﺨﻮﻑ‪ ،‬ﻷﻧﻪ ﻳﺠﻮﺯ ﻋﻘﺪ ﺍﻟﻮﻟﻲ ﻛﻤﺎ ﻳﺠﻮﺯ ﻋﻘﺪ ﺍﻟﺨﻠﻴﻔﺔ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﺎﻥ ﻻ ﻳﺠﻮﺯ ﻋﻘﺪ ﺍﻟﺨﻠﻴﻔﺔ ﻛﺎﻥ ﺍﻟﺠﻮﺍﺏ ﻏﻴﺮ ﺫﻟﻚ ﺑﺄﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺇﻧﻚ ﻻ ﻳﺠﻮﺯ‬ ‫ﻟﻚ ﺍﻟﻌﻘﺪ ﺑﻞ ﻳﺠﻮﺯ ﺍﻟﻌﻘﺪ ﻟﻠﻮﻟﻲ؛ ﻷﻧﻪ ﻻ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺗﺄﺧﻴﺮ ﺍﻟﺒﻴﺎﻥ ﻋﻦ‬ ‫ﻭﻗﺖ ﺍﻟﺤﺎﺟﺔ ﻭﻻ ﺇﻟﻘﺎﺀ ﺍﻟﺴﺎﺋﻞ ﻓﻲ ﺍﻟﺸﺒﻬﺔ‪ .‬ﻭﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻷﺑﻜﻢ‬ ‫ﻭﺍﻟﻤﺠﻨﻮﻧﺔ ﻭﺍﻟﺒﻜﻤﺎﺀ ﻛﺎﻟﻴﺘﻴﻤﺔ ﻓﻲ ﺍﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﺍﻟﻮﻛﻴﻞ ﻛﺎﻟﺨﻠﻴﻔﺔ‪ ،‬ﻭﺟﺎﺯﺍ‬ ‫ﻭﻟﻮ ﻓﺎﺳﻘﻴﻦ‪ ،‬ﻟﻜﻦ ﺇﻥ ﺯﻭﺟﻬﺎ ﺑﻐﻴﺮ ﻛﻔﺌﻬﺎ ﺃﻭ ﺃﻛﺮﻫﻬﺎ ﻧﻘﻀﻪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﻻ ﺗﺠﻮﺯ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺍﻷﻗﺮﺏ‬ ‫ﺍﻟﺨﻼﻓﺔ ﻭﺍﻟﻮﻛﺎﻟﺔ ﺇﻻ ﻣﻦ ﺍﻷﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﻮﺯﺍﻥ ﻣﻦ ﻏﻴﺮﻩ ‬ ‫ﻓﺎﻷﻗﺮﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﻮﺯﺍﻥ ﻭﻟﻮ ﻣﻦ ﺍﻷﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﻮﺯ ﻭﻛﺎﻟﺔ ﻏﻴﺮ ﺍﻷﺏ ﺇﻥ‬ ‫ﻏﺎﺏ ﻻ ﺧﻼﻓﺘﻪ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﻨﻊ‪ ،‬ﻓﺈﺫﺍ ﻏﺎﺏ ﺃﻭ ﻣﺎﺕ ﻟﻢ ﺗﻌﺘﺒﺮ ﻭﻛﺎﻟﺘﻪ‬ ‫ﺃﻭ ﺧﻼﻓﺘﻪ ﺑﻞ ﻳﺰﻭﺟﻬﺎ ﻣﻦ ﺩﻭﻧﻪ‪ ،‬ﻭﻳﺰﻭﺝ ﺍﻟﺮﻗﻴﻖ ﻣﻌﺘﻘﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﺎﺻﺐ‪،‬‬ ‫ﻭﺑﻨﺖ ﺍﻷﻡ ﻋﺼﺒﺘﻬﺎ ﻭﺍﻟﻠﻘﻴﻄﺔ ﺍﻟﺠﻤﺎﻋﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻠﺘﻘﻄﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﻣﺴﻠﻤﺔ ﻋﻠﻰ ﻳﺪ‬ ‫ﺭﺟﻞ‪ ،‬ﻭﻣﻦ ﻟﻬﺎ ﺃﺑﻮﺍﻥ ﻛﻼﻫﻤﺎ‪ ،‬ﺃﻭ ﻳﻮﻛﻼﻥ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﺃﻭ ﻳﺄﺫﻥ ﻭﺍﺣﺪ ﻟﻶﺧﺮ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺻﺒﻴﺔ ﺍﺧﺘﻠﻄﺖ ﻣﻊ ﺃﺧﺮﻯ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺃﺣﺪ ﺍﻷﺑﻮﻳﻦ ﺃﻭ ﻏﺎﺏ ﺃﻭ ﺟﻦ ﺃﻭ ﺍﺭﺗﺪ‬ ‫ﺯﻭﺟﻬﺎ ﺍﻟﺒﺎﻗﻲ ﺑﺨﻼﻑ ﺍﻟﻤﺨﺘﻠﻄﺔ ﻓﺈﻥ ﺍﻟﺒﺎﻗﻲ ﻳﺘﻔﻖ ﻣﻊ ﻣﻦ ﻳﻠﻲ ﺍﻟﻔﺎﺋﺖ)‪.(١‬‬ ‫ و ا ‪ ,‬إن  و‪ @ QH‬‬ ‫ﻣﺴﻠﻤﺎ ﻳﺰﻭﺟﻬﺎ ﻟﻤﺴﻠﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﻗﺮﻳﺐ ﻣﺴﻠﻢ ﺯﻭﺟﻬﺎ؛‬ ‫‬‫ﺗﺄﻣﺮ ﺍﻟﻜﺘﺎﺑﻴﺔ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﺃﺥ ﻣﺴﻠﻢ ﺃﻣﺮﻩ ﺃﺑﻮﻫﺎ‪ .‬ﻭﺇﻥ ﺃﺳﻠﻤﺖ ﻣﺸﺮﻛﺔ ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ‬ ‫ﻗﺮﻳﺐ ﻣﺴﻠﻢ ﻓﺎﻟﺠﻤﺎﻋﺔ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﻣﺸﺮﻙ ﺃﻭ ﻋﺒﺪ ﺃﻭ ﺃﻣﻬﺎ ﺃﻭ ﻧﻔﺴﻬﺎ ﻭﻣﺲ‬ ‫ﻣﺸﺮﻛﺎ ﺟﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﺍﻟﻌﺒﺪ‬ ‫‬‫ﺣﺮﻣﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺯﻭﺟﻬﺎ ﺃﺑﻮﻫﺎ ﻭﻟﻮ‬ ‫ﺍﻟﻤﺴﻠﻢ ﻭﺍﻟﻄﻔﻞ ﺇﻥ ﺃﺣﺴﻨﺎ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ ﺟﻮﺍﺯ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٠٨/٦‬ ‪ ،١٠٩‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪ ٥٦/٢‬ ‪.٥٧‬‬ ‫‪147‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺍﻟﻌﺒﺪ ﻭﻣﻨﻊ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﻣﻦ ﻭ ‪‬ﻛﻞ ﺍﻣﺮﺃﺓ ﻓﺰﻭﺟﺖ ﻭﻛﺎﻥ ﺍﻟﻤﺲ ﺣﺮﻣﺖ ﺍﻟﻤﻤﺴﻮﺳﺔ‪،‬‬ ‫ﻭﻓﻴﻪ ﺭﺧﺼﺔ ﺑﻞ ﺗﺄﻣﺮ ‬ ‫ﺭﺟﻼ ﻳﺰﻭﺝ)‪.(١‬‬ ‫ ‪ 2?8‬ا‪25‬د ‪ 3 N8‬ح ! و‬ ‫ﻟﻠﻮﻟﻲ ﻭﺍﻟﻤﻌﺘﻖ ﻭﺍﻟﻤﻠﺘﻘﻂ ﻭﻧﺤﻮﻫﻢ ﻣﻤﻦ ﺍﻟﺘﺰﻭﻳﺞ ﻟﻪ ﺇﻣﺴﺎﻙ ﺯﻭﺝ ﻭﻭﻟﻴﺔ ﻭﻣﻌ ﺘﻘﺔ‬ ‫ﻭﻟﻘﻴﻄﺔ ﻭﻧﺤﻮﻫﻦ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺑﻼ ﺇﺫﻧﻪ ﻭﺷﻬﻮﺩﻩﺃﻱ‪ :‬ﺷﻬﻮﺩ ﺍﻟﻨﻜﺎﺡﻭﺍﻟﻌﻄﻒ ﻋﻠﻰ‬ ‫ﺯﻭﺝ ﻓﻴﻜﻮﻥ ﻗﺪ ﺃﻓﺎﺩ ﺃﻧﻪ ﻳﻤﺴﻚ ﺍﻟﺸﻬﻮﺩ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﻓﻴﺆﺩﺑﻬﻢ ﻭﻗﻴﻞ‪ :‬ﻳﻌﺰﺭﻫﻢ ﺩﻭﻥ‬ ‫ﺃﺭﺑﻌﻴﻦ ﺟﻠﺪﺓ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻻ ﺗﺄﺩﻳﺐ ﻭﻻ ﺗﻌﺰﻳﺮ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺜﺎﻧﻲ ﺇﻥ ﺃﻗﺮﻭﺍ ﺑﺘﻌﻤﺪ ﺫﻟﻚ‪ ،‬ﻭﻳﺤﻠﻔﻬﻢ ﺇﻥ ﺃﻧﻜﺮﻭﺍ ﺫﻟﻚ ‬ ‫ﺃﺻﻼ‬ ‫ﺃﻭ ﺍﻟﺘﻌﻤﺪ‪ ،‬ﻭﻳﺘﻮﺍﺭﺛﺎﻥ ﻋﻨﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﻜﻮﻓﻴﻴﻦ ﻣﺎ ﻟﻢ ﻳﻔﺴﺦ ﺍﻟﻮﻟﻲ ﺃﻭ ﺍﻟﺴﻠﻄﺎﻥ‬ ‫ﻧﻜﺎﺣﻬﻤﺎ ﻻ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻋﻨﺪﻱ ﺃﻧﻪ ﻻ ﻳﻤﻴﻦ ﻋﻠﻴﻬﻢ ﺇﻥ ﺃﻧﻜﺮﻭﺍ ﻷﻥ‬ ‫ﺫﻟﻚ ﻻ ﻳﺮﺟﻊ ﺇﻟﻰ ﻣﺎﻝ ﻭﻻ ﺩﻡ‪ ،‬ﺇﺫ ﻟﻮ ﺃﻗﺮﻭﺍ ﻟﻢ ﻳﻠﺰﻣﻬﻢ ﻟﻠﻮﻟﻲ ﻣﺎﻝ ﻭﻻ ﺩﻡ‪.‬‬ ‫ﻕ ﺑﻴﻦ ﺯﻭﺝ ﻭﺍﻣﺮﺃﺓ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺑﻼ ﻭﻟﻲ ﺻﺎﺩﻕ ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻬﺎ ﻭﻟﻲ‬ ‫ﻭﻗﺪ ﻓ ‪‬ﺮ ‬ ‫ﻟﻢ ﻳﺰﻭﺝ ﺃﻭ ﻻ ﻭﻟﻲ ﻟﻬﺎ‪ ،‬ﺛﻢ ﺇﻧﻪ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺑﺪﻭﻥ ﺃﺣﺪ ﺃﻭ ﺑﺮﺟﻞ ﺯﻋﻢ ﺃﻧﻪ ﻭﻟﻴﻬﺎ‬ ‫ﻭﻟﻴﺲ ﻭﻟﻴﻬﺎ ﻭﺍﺑﻨﻬﺎ ﺑﺬﻟﻚ ﺍﻟﻌﻘﺪ ﻓﻲ ﺣﺠﺮﻫﺎﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻮﺟﻮﺩﻓﻌﺒﺮ ﺑﻜﻮﻧﻪ ﻓﻲ‬ ‫ﺣﺠﺮﻫﺎ ﻋﻦ ﻭﺟﻮﺩﻩ ﻷﻧﻪ ﻣﺴﺒﺐ ﻟﻪ ﻭﻻﺯﻡ ﻟﻪ ﺃﻭ ﺃﺭﺍﺩ ﺑﺤﺠﺮﻫﺎ ﻛﻔﺎﻟﺘﻬﺎ ﻷﻧﻪ ﻳﻜﻮﻥ‬ ‫ﻏﺎﻟﺒﺎ ﻭﺛﺒﺖ ﻧﺴﺒﻪ)‪.(٢‬‬ ‫ﻋﻨﺪﻫﺎ ﺗﺮﺑﻴﻪ ‬ ‫ إ‪H‬زة ا‪  2‬ح  ا‪e‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‬ ‫ﺗﺼﺢ ﺇﺟﺎﺯﺓ ﺍﻟﻮﻟﻲ ﻟﻠﻨﻜﺎﺡ ﻭﺇﻥ ﺑﻌﺪ ﺍﻟﻤﺲ‪ ،‬ﻫﺬﺍ ‬ ‫ﻣﻦ ﺃﻥ ﺍﻟﻨﻜﺎﺡ ﻳﺼﺢ ﺑﻼ ﻭﻟﻲ‪ ،‬ﻭﺍﺣﺘﺎﻁ ﻟﻪ ﺑﺎﻹﺷﻬﺎﺩ ﺑﻌﺪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺗﺤﺮﻳﻤﻬﺎ ﺇﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٠٩/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٠٩/٦‬ ‪.١١٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪148‬‬ ‫ﻟﻢ ﻳﺠﺰ ﺇﻻ ﺑﻌﺪﻩ‪ ،‬ﻭﻟﻬﺎ ﺻﺪﺍﻗﻬﺎ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ ﺑﻐﻴﺮ ﻭﻟﻴﻬﺎ‬ ‫ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ«)‪ ،(١‬ﺛﻼﺛﺎ‪ ،‬ﻭﻟﻢ ﻳﺨﺺ ﺗﺠﻮﻳﺰ ﺍﻟﻮﻟﻲ ﻭﺇﻧﻤﺎ ﺗﻨﻔﻊ ﺇﺟﺎﺯﺗﻪ ﻗﺒﻞ ﺍﻟﻤﺲ‬ ‫ﻷﻧﻬﻤﺎ ﺣﻴﻨﺌﺬ ﻏﻴﺮ ﺯﺍﻧﻴﻴﻦ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺩﺧﻞ ﺑﻬﺎ ﻓﻠﻬﺎ ﺻﺪﺍﻗﻬﺎ ﺑﻤﺎ ﺍﺳﺘﺤﻞ ﻣﻦ ﻓﺮﺟﻬﺎ‬ ‫ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺍﻟﺴﻠﻄﺎﻥ ﻭﻟﻲ ﻣﻦ ﻻ ﻭﻟﻲ‬ ‫ﻟﻪ‪ ،‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻮﻟﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻭﻧﺤﻮﻩ ﻗﺮﻳﺐ ﺍﻟﻤﺮﺃﺓ ﻭﻣﻦ‬ ‫ﻫﻮ ﻛﻘﺮﻳﺒﻬﺎ‪ ،‬ﻭﻫﻮ ﺳﻴﺪ ﺍﻷﻣﺔ ﺇﺫﺍ ﺃﺭﺍﺩ ﺗﺰﻭﻳﺠﻬﺎ ﻷﺣﺪ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺮﺓ ﻭﺍﻷﻣﺔ‪،‬‬ ‫ﻭﺇﻃﻼﻕ ﺍﻟﻮﻟﻲ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻋﻤﻮﻡ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺮﺃﺓ ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﺤﺮﺓ‬ ‫ﻭﺍﻷﻣﺔ ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻤﺎ ﻗﺎﻝ‪» :‬ﺍﻟﺴﻠﻄﺎﻥ ﻭﻟﻲ ﻣﻦ ﻻ ﻭﻟﻲ ﻟﻪ«‪ ،‬ﻓﺈﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻻ ﻳﻜﻮﻥ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ‬‫ﻭﻟﻴﺎ ﻟﻠﻌﺒﺪ ﻭﺍﻷﻣﺔ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻭﺍﻷﻣﺔ ﻻ ﻳﻜﻮﻧﺎﻥ ﺑﻼ ﻣﺎﻟﻚ‬ ‫ﻳﻘﺎﻝ‪ :‬ﺍﻟﻤﻌﻨﻰ ﺳﻴﺪ ﻣﻦ ﻻ ﺳﻴﺪ ﻟﻪ‪ ،‬ﻭﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ :‬ﺇﻥ ﺍﻷﻣﺔ‪ :‬ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺍﻟﻮﻟﻲ‪:‬‬ ‫ﻣﺠﻴﺰﺍ ﻟﻨﻜﺎﺡ‬ ‫‬‫ﺧﺼﻮﺻﺎ ﺗﻜﻠﻒ ﺑﻌﻴﺪ‪ ،‬ﻭﺗﺨﺼﻴﺺ ﺑﻼ ﺩﻟﻴﻞ ﺻﺤﻴﺢ‪ ،‬ﻭﻛﺎﻥ‬ ‫‬‫ﺍﻟﻤﻮﻟﻰ‬ ‫ﺍﻟﻤﺮﺃﺓ ﺍﻟﺤﺮﺓ ﺑﻼ ﻭﻟﻲ‪ ،‬ﻭﻟﻌﻞ ﻗﻮﻝ ﺍﻟﻤﺼﻨﻒ ﻭﺃﺑﻲ ﺯﻛﺮﻳﺎﺀ ﺑﻌﺪﻡ ﺍﻟﺘﻔﺮﻳﻖ ﻭﻟﻮ ﺃﺟﺎﺯ‬ ‫ﺑﻌﺪ ﺍﻟﻤﺲ ﻻ ﻗﺒﻞ ﻟﻤﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺨﻼﻑ ﺍﻷﻣﺔ ﻓﺈﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻟﻢ ﻳﺤﻤﻞ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﻣﺎ ﻳﺨﺮﺝ ﺍﻷﻣﺔ ﺑﻞ ﻋﻠﻰ ﻣﺎ ﻳﺪﺧﻠﻬﺎ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﺑﻐﻴﺮ‬ ‫ﺳﻴﺪﻫﺎ‪ ،‬ﻭﻫﻮ ﻣﺮﺩﻭﺩ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾Z Y ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ [٢٣٢ :‬ﻷﻧﻪ ﻟﻮ‬ ‫ﺗﻤﻜﻨﺖ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺗﺰﻭﻳﺞ ﻧﻔﺴﻬﺎ ﻟﻢ ﻳﻜﻦ ﻟﻌﻀﻞ ﺍﻟﻮﻟﻲ ﻣﻌﻨﻰ‪ ،‬ﻭﻓﻲ ﺗﺰﻭﻳﺞ ﺍﻟﻮﻟﻲ‬ ‫ﻭﻟﻴﺘﻪ ﻟﻨﻔﺴﻪ ﻭﺗﺰﻭﻳﺞ ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﻻ ﻭﻟﻲ ﻟﻬﺎ ﻟﻨﻔﺴﻪ ﻗﻮﻻﻥ)‪.(٢‬‬ ‫ إ‪H‬زة ا  ح  ا‪e‬‬ ‫ﺣﺮﻣﺖ ﻣﻨﻜﻮﺣﺔ ﻋﺒﺪ ﺃﻱ‪ :‬ﻣﻤﺴﻮﺳﺘﻪ ﺑﺎﻟﻌﻘﺪ ﺑﻼ ﺇﺫﻥ ﻣﻮﻻﻩ ﻛﺤﺮﻣﺔ ﺃﻣﺘﻪ‬ ‫ﻋﻠﻰ ﻣﺎﺳﻬﺎ ﺑﺎﻟﻌﻘﺪ ﺑﺪﻭﻥ ﺇﺫﻧﻪ ﺇﻥ ﺃﺟﺎﺯﻩ ﺑﻌﺪﻩ‪ ،‬ﻛﻤﺎ ﺇﻥ ﻟﻢ ﻳﺠﺰﻩ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻴﺪ ﻛﺎﻟﻮﻟﻲ ﻓﻲ ﺃﻧﻪ ﺇﻥ ﺃﺟﺎﺯ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻤﺲ ﺻﺢ‪ ،‬ﻭﻻ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١١٠/٦‬ ‪.١١١‬‬ ‫‪149‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺇﺷﻜﺎﻝ ﺇﻥ ﺃﺟﺎﺯ ﺍﻟﻮﻟﻲ ﺃﻭ ﺍﻟﺴﻴﺪ ﻗﺒﻠﻪ‪ ،‬ﻭﻭﺟﻬﻪ ﺃﻥ ﺍﻟﻮﻟﻲ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﻟﻢ‬ ‫ﻳﺸﻤﻞ ﺍﻟﻤﻮﻟﻰ‪ ،‬ﻭﺍﻟﺘﺤﺮﻳﻢ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺇﻧﻤﺎ ﻫﻮ ﻟﻠﺘﺰﻭﺝ ﺑﻼ ﻭﻟﻲ‪ ،‬ﻭﺍﻷﻣﺔ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻘﻊ ﺍﻟﺘﺤﺮﻳﻢ ﺑﻌﺪﻡ ﺗﺰﻭﻳﺠﻪ‪.‬‬‫ﻻ ﻭﻟﻲ ﻟﻬﺎ ﻣﻌﺘﺒﺮ‬ ‫ﻭﻻ ﻳﺸﻬﺪ ﺑﻨﻜﺎﺡ ﺍﻣﺮﺃﺓ ﺃﻭ ﻃﻔﻠﺔ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ﺑﺪﻭﻧﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺪﻭﻥ ﺍﻹﺫﻥ ﻣﻦ‬ ‫ﺍﻟﻮﻟﻲ ﺃﻭ ﺍﻟﺴﻴﺪ ﺃﻭ ﻧﺎﺋﺒﻬﻤﺎ ﺑﻨﺤﻮ ﺗﻮﻛﻴﻞ ﻭﻻ ﻳﺤﻀﺮ ﻟﺬﻟﻚ‪ ،‬ﻭﻟﻮ ﺻﺢ ﺇﻥ ﻭﻟﻴﻬﺎ‬ ‫ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﻭﻟﻢ ﻳﺰﻭﺟﻬﺎ ﻫﻮ ﻭﻻ ﻳﺰﻭﺟﻬﺎ ﺃﺣﺪ ﻛﺬﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﺑﺪﻭﻥ ﺍﻹﺫﻥ‪،‬‬ ‫ﺯﻭﺟﺖ ﺍﻟﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ ﺃﻭ ﻭ ‪‬ﻛﻠﺖ ﻣﻦ ﻳﺰﻭﺟﻬﺎ‬ ‫ﻭﻛﺬﺍ ﻛﻞ ﻧﻜﺎﺡ ﻻ ﻳﺤﻞ‪ ،‬ﻭﺇﻥ ‪‬‬ ‫ﺣﺮﻣﺖ ﺇﻥ ﻣﺴﺖ ﻗﺒﻞ ﺍﻹﺟﺎﺯﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﺃﺟﺎﺯ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻤﺲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺰ‬ ‫ﻓﺰﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ)‪.(١‬‬ ‫ إ‪/H‬ر ا‪  N8 2‬و; ا!أة‬ ‫ﻳﺠﺒﺮ ﺍﻟﻮﻟﻲ ﻋﻠﻰ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺮﺃﺓ ﺇﻥ ﺍﻣﺘﻨﻊ ﻣﻨﻪ ﺑﻼ ﻋﺬﺭ‪ ،‬ﻭﻫﻮ ﻇﻠﻢ ﻟﻬﺎ ﻭﻛﺒﻴﺮﺓ‬ ‫ﻳﺮﺿﻴﻬﺎ ﻋﻠﻴﻪ ﺃﻭ ﺗﺠﻌﻠﻪ ﻓﻲ ﺣﻞ‪ ،‬ﻭﻳﺠﺒﺮ ﺑﻼ ﺿﺮﺏ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﻛﻔﺄﻫﺎ ﻭﻭﺟﺪ‬ ‫ﻏﻴﺮﻩ ﻭﺧﺎﻑ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺇﻥ ﺍﻣﺘﻨﻊ ﻭﻛﻠﺖ ﺣﻴﻨﺌﺬ ﻣﻦ ﻳﺰﻭﺟﻬﺎ ﺃﻭ ﺯﻭﺟﻬﺎ ﺍﻟﺤﺎﻛﻢ‬ ‫ﻭﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ‪.‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﻳﺠﺒﺮ ﺑﺤﺒﺲ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻀﺮﺏ ﺑﻼ ﻋﺪﺩ ﻣﺤﺪﻭﺩ ﺣﺘﻰ‬ ‫ﻳﺰﻭﺟﻬﺎ ﻣﻦ ﻛﻔ ﺌﻬﺎﺑﻀﻢ ﺍﻟﻔﺎﺀ ﻭﺇﺳﻜﺎﻧﻬﺎﺇﻥ ﺣﻀﺮ ﺍﻟﻜﻔﺆ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻀﺮﺏ‬ ‫ﺗﺄﺩﻳﺒﺎ ﻭﻳﺰﻭﺟﻬﺎ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺤﻮﻩ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ ﻳﻮﻛﻠﻮﻥ ﻟﻬﺎ ﺃﻭ ﺗﻮﻛﻞ ﻫﻲ ﺃﻭ‬ ‫‬ ‫ﻳﺰﻭﺟﻬﺎ ﻭﻟﻲ ﺩﻭﻥ ﺍﻟﻮﻟﻲ ﺍﻟﻤﻤﺘﻨﻊ ﻛﺸﻘﻴﻖ ﺃﺏ ﻓﻴﺰﻭﺟﻬﺎ ﺃﺑﻮﻱ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺴﻴﺪ ﺇﻥ‬ ‫ﻃﻠﺒﻪ ﻣﻤﻠﻮﻛﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻳﺠﺒﺮ ﺑﺎﻟﻀﺮﺏ ﺑﻼ ﻋﺪﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﺤﺒﺲ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ‪ ،‬ﻭﻛﺬﺍ ﺧﻠﻴﻔﺔ ﺍﻟﻴﺘﻴﻢ ﺃﻭ ﺍﻟﻤﺠﻨﻮﻥ ﺇﺫﺍ ﻃﻠﺒﻪ ﻋﺒﻴﺪﻫﻤﺎ ﺃﻭ ﺇﻣﺎﺅﻫﻤﺎ ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻟﻤﺬﻛﻮﺭ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١١١/٦‬ ‪.١١٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١١٢/٦‬ ‪.١١٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪150‬‬ ‫ أ‪ m:‬ا‪ 2‬ل @‪ I‬و‪  N8 ',‬و ‬ ‫ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺃﺧﺬ ﻣﺎﻝ ﻣﻦ ﻭﻟﻴﺘﻪ ﻋﻠﻰ ﺗﺰﻭﻳﺠﻬﺎ ﺑﻼ ﻃﻴﺐ ﻧﻔﺴﻬﺎ ﺇﻥ ﺍﻣﺘﻨﻊ‬ ‫ﻣﻨﻪ ﺇﻻ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﻷﻥ ﺗﺰﻭﻳﺠﻪ ﺇﻳﺎﻫﺎ ﻓﺮﺽ ﻭﻻ ﻳﺤﻞ ﻟﻪ ﺃﺧﺬ ﻣﺎﻝ ﻋﻠﻰ ﻓﺮﺽ‪ ،‬ﻭﺣﻞ‬ ‫ﻟﻬﺎ ﺃﻥ ﺗﻌﻄﻲ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪& % $ # " ! ﴿ :‬‬ ‫'( ) * ‪] ﴾ 3 2 1 0/ . - , +‬ﺍﻟﻨﻮﺭ‪ ،[٣٢ :‬ﻓﺄﻣﺮ‬ ‫ﺍﻷﻭﻟﻴﺎﺀ ﺑﺎﻹﻧﻜﺎﺡ‪ ،‬ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ﺃﻱ‪ :‬ﺇﻥ ﺃﺭﺩﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪U T ﴿ :‬‬ ‫‪ba ` _ ^ ] \ [ Z Y X W V‬‬ ‫‪t s rq p o n ml k j i h g f e d c‬‬ ‫ﺃﺯﻭﺍﺟﺎ ﻓﻨﻬﺎﻫﻢ ﺃﻥ ﻳﻤﺴﻜﻮﻫﻦ‬ ‫‬‫‪] ﴾ w v u‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٢ :‬ﺃﻱ‪ :‬ﺃﻥ ﻳﺘﺨﺬﻥ‬ ‫ﻭﺍﻟﻨﻬﻲ ﻟﻠﺘﺤﺮﻳﻢ ﺇﻻ ﺑﻘﺮﻳﻨﺔ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﺍﻟﻤﻨﻊ ﻭﻳﺘﻮﺻﻞ ﺑﻪ ﺇﻟﻰ ﺍﻷﺟﺮﺓ‬ ‫ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻳﺴﺎﻓﺮ ﺇﻟﻰ ﺍﻟﻌﻘﺪ ﻓﻠﻪ ﺍﻷﺟﺮﺓ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺑﺄﺯﻭﺍﺟﻬﻦ‪ :‬ﻣﻦ ﻫﻦ ﻓﻲ‬ ‫ﻋﺪﺓ ﻃﻼﻗﻬﻢ؛ ﻧﻬﺎﻫﻢ ﺃﻥ ﻳﻤﻨﻌﻮﻫﻦ ﻋﻦ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﻗﺪ ﺗﺪﻝ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻧﻪ ﻳﺠﻮﺯ‬ ‫ﺃﺯﻭﺍﺟﺎ ﺑﺄﻥ‬ ‫‬‫ﻣﻨﻌﻬﻦ ﻋﻦ ﻏﻴﺮ ﺃﻛﻔﺎﺋﻬﻦ ﺇﺫﺍ ﻗﻠﻨﺎ‪ :‬ﻣﻌﻨﻰ ﻳﻨﻜﺤﻦ ﺃﺯﻭﺍﺟﻬﻦ ﺃﻥ ﻳﺘﺨﺬﻥ‬ ‫ﻳﻘﺎﻝ‪ :‬ﺍﻟﻤﻌﻨﻰ ﺃﻥ ﻳﻨﻜﺤﻦ ﺍﻷﺯﻭﺍﺝ ﺍﻟﺬﻳﻦ ﻳﺘﺄﻫﻠﻦ ﻟﻬﻢ‪ ،‬ﻭﺍﻹﺿﺎﻓﺔ ﻟﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻛﺄﻧﻪ‬ ‫ﻗﻴﻞ‪ :‬ﺃﻥ ﻳﻨﻜﺤﻦ ﺃﻗﺮﺍﻧﻬﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪® ¬ « ﴿ :‬‬ ‫¯‪¼ »º ¹ ¸ ¶ µ´ ³ ² ± °‬‬ ‫½ ¾ ¿ ﴾ ]ﺍﻟﻨﻮﺭ‪ ،[٢٦ :‬ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﺯﻭﺝ ﻟﻔﻼﻧﺔ ﺑﻤﻌﻨﻰ‪ :‬‬ ‫ﻛﻔﺆﺍ ﻟﻬﺎ‪،‬‬ ‫ﻛﻔﺆﺍ ﻟﻬﺎ‪ ،‬ﻓﻴﻔﻬﻢ ﺃﻥ ﻟﻬﻢ ﺃﻥ ﻳﻌﻀﻠﻮﻫﻦ ﺇﺫﺍ ﺃﺭﺩﻥ‬ ‫ﺯﻭﺟﺎ ﻟﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﺲ ‬‫ﻭﻓﻼﻥ ﻟﻴﺲ ‬ ‫ﺯﻭﺟﺎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻓﺴﺮﻧﺎ ﺍﻵﻳﺔ ﺑﺎﻟﺮﺟﻌﺔ‬ ‫ﺯﻭﺟﺎ ﻟﻬﻦ‪ ،‬ﺃﻋﻨﻲ‪ :‬ﻣﻦ ﻻ ﻳﺼﻠﺢ ﻟﻬﻦ ‬‫ﻣﻦ ﻟﻴﺲ ‬ ‫ﻛﻔﺆﺍ ﻟﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻨﻜﺎﺡ ﺇﻟﻴﻬﺎ ﺣﻴﻨﺌﺬ ﺑﻞ‬ ‫‬‫ﻓﻼ ﺗﻤﻨﻊ ﻋﻦ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ‬ ‫ﻳﺮﺍﺟﻌﻬﺎ ﻭﻟﻮ ﻛﺮﻫﺖ‪ ،‬ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻳﻨﻈﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﻣﻨﻌﻪ ﻓﺈﻥ ﺃﺭﺍﺩ ﺑﻪ‬ ‫ﺍﻟﻤﺎﻝ ﻭﻣﻀﺮﺗﻬﺎ ﻓﻼ ﻳﺘﺮﻛﻮﻩ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺨﻮﻓﻮﻩ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Y ﴿ :‬‬ ‫ﻭﺟﻬﺎ ﺭﺟﻌﻮﺍ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ‬ ‫‬‫‪ ﴾ Z‬ﻭﺇﻥ ﺍﻋﺘﻞ ﺑﻌﻠﺔ ﻧﻈﺮﻭﺍ ﻓﺈﻥ ﻭﺟﺪﻭﺍ ﻟﻬﺎ‬ ‫‪151‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﺃﻣﺮﻭﻫﺎ ﺑﻄﺎﻋﺔ ﻭﻟﻴﻬﺎ‪ ،‬ﻷﻧﻪ ﺍﻟﻨﺎﻇﺮ ﻟﻬﺎ ﻭﺇﻥ ﺃﺭﺍﺩ ﺇﺿﺮﺍﺭﻫﺎ ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻮﻟﻲ ﺃﻣﺮﻫﺎ‬ ‫‬ ‫ﺗﻌﻄﻴﻼ‬‫ﻭﺍﺣﺪﺍ ﻓﺮﺩﻩ ﺛﻢ ﺁﺧﺮ ﻓﺮﺩﻩ ﺃﻭ ﺃﻛﺜﺮ ﻓﻬﻞ ﻳﻜﻮﻥ ﺫﻟﻚ‬ ‫‬‫ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﻃﻠﺒﺖ ﺇﻟﻴﻪ‬ ‫ﻭﺍﺣﺪﺍ ﺃﻭ‬ ‫‬‫ﺃﻡ ﻻ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻨﻈﺮ ﺇﻟﻰ ﺇﺿﺮﺍﺭﻫﺎ ﺇﺫ ﻻ ﺣﺪ ﻟﺬﻟﻚ؛ ﻷﻧﻪ ﺭﺑﻤﺎ ﺭﺩ‬ ‫ﻭﺍﺣﺪﺍ ﻭﻫﻮ ﻓﻴﻪ ﺃﺿﺮ)‪.(١‬‬ ‫‬‫ﺃﻛﺜﺮ ﻭﻟﻪ ﻭﺟﻪ‪ ،‬ﻭﺭﺑﻤﺎ ﺭﺩ‬ ‫ ‪ .(8‬ا‪2‬‬ ‫ﻛﻞ ﻣﻦ ﻃﻠﺒﺖ ﺇﻟﻴﻪ ﺍﻣﺮﺃﺓ ﻫﻮ ﻭﻟﻴﻬﺎ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻄﺎﻟﺐ ﻟﻬﺎ ﻛﻔ ﺌﺎ ﻟﻬﺎ‪،‬‬ ‫ﻭﺭﻏﺒﺖ ﻓﻴﻪ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺇﻥ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺃﻥ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻓﺈﻥ ﺃﺑﻰ ﺯﻭﺝ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻣﻦ‬ ‫ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻓﺈﻥ ﺃﺑﻰ‪ ،‬ﺯﻭﺝ ﺍﻟﺬﻱ ﻳﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﺃﺑﺎ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺃﺏ‪.‬‬ ‫ﻓﺈﻥ ﺯﻭﺝ ﺍﻷﺥ‪ ،‬ﺑﻌﺪ ﺍﻣﺘﻨﺎﻉ ﺍﻷﺏ‪ ،‬ﻭﻧﻘﺾ ﺍﻷﺏ ﺗﺰﻭﻳﺞ ﺍﻷﺥ‪ ،‬ﻓﻼ ﻧﻘﺾ ﻟﻪ‬ ‫ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻷﻭﻟﻴﺎﺀ)‪.(٢‬‬ ‫ﻭﺇﻥ ﻃﻠﺒﺖ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﻭﻟﻴﻬﺎ ﺃﻥ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻓﻠﺘﺮﻓﻊ ﻋﻠﻴﻪ ﺇﻟﻰ ﺍﻟﺴﻠﻄﺎﻥ‪،‬‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﻓﺈﻟﻰ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻳﺤﺘﺠﻮﻥ ﻋﻠﻰ ﻭﻟﻴﻬﺎ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻣﺘﻨﻊ‪ ،‬ﻭﻛﻠ‪‬ﻮﺍ ﻣﻦ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻭﺗﻮ ‪‬ﻛﻞ ﻫﻲ ‬ ‫ﺃﻳﻀﺎ ﻭﻛﻴﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺗﺰﻭﻳﺠﻬﺎ)‪.(٣‬‬ ‫  و; ا‪ 2‬اﻷ @ و‪2H‬د اﻷ[!ب‬ ‫ﺇﻥ ﺯﻭﺝ ﺍﻟﻮﻟﻲ ﺍﻷﺑﻌﺪ‪ ،‬ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻮﻟﻲ ﺍﻷﺩﻧﻰ‪ ،‬ﻭﻟﻢ ﻳﺤﺘﺞ ﻋﻠﻰ ﺍﻟﻮﻟﻲ‬ ‫ﺍﻷﺩﻧﻰ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻗﺪ ﺟﺎﺯ ﺑﺎﻟﺰﻭﺟﺔ‪ ،‬ﻓﻼ ﻧﺤﺐ ﻧﻘﺾ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻛﻔﺆﺍ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﺭﺍﺿﻴﺔ ﺑﻪ ﻭﻫﻲ ﺑﺎﻟﻐﺔ ﺻﺤﻴﺤﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻣﻤﻴﺰﺓ‬ ‫ﺍﻟﺰﻭﺝ ‬ ‫ﻟﻠﺤﺴﻦ ﻣﻦ ﺍﻟﻘﺒﻴﺢ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١١٣/٦‬ ‪.١١٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦١٠/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﺝ ‪ ،٦٤١/٧‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻱ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.١٧٦/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪152‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ‪ ،‬ﻟﻢ ﻳﺪﺧﻞ ﺑﺎﻟﻤﺮﺃﺓ‪ ،‬ﺃﻣﺮ ﺍﻟﻮﻟﻲ ﺍﻷﺩﻧﻰ‪ :‬ﺃﻥ ﻳﺠﺪﺩ ﻟﻬﻤﺎ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﺈﻥ ﺃﺑﻰ ﻭﺍﻣﺘﻨﻊ‪ ،‬ﻗﺎﻡ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻣﻘﺎﻣﻪ‪.‬‬ ‫ﺳﻠﻴﻤﺎ ﻣﻦ ﺍﻵﻓﺎﺕ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻓﻼ‬ ‫‬‫ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻷﺏ ﻣﻮﺟﻮ ﺩﺍ ﻓﻲ ﺍﻟﻤﺼﺮ‪،‬‬ ‫ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﻭﻟﻲ ﺑﻌﺪﻩ‪ ،‬ﻓﺈﻥ ﺯﻭﺝ ﺍﺑﻨﺘﻪ ﺃﺣﺪ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻭﻟﻴﺎﺀ ﺑﻌﺪﻩ‪ ،‬ﻣﻦ ﻏﻴﺮ‬ ‫ﺍﻣﺘﻨﺎﻉ ﻣﻨﻪ ﻣﻊ ﻭﺟﻮﺩﻩ ﻧﻘﺾ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺟﺎﺯ ﺍﻟﺰﻭﺝ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻓﻲ ﺃﺷﻬﺮ ﻗﻮﻝ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﺮﺃﺓ ﻭﻟﻲ ﻣﻦ ﺍﻟﻌﺼﺒﺎﺕ‪ ،‬ﻭﻟﻬﺎ ﺃﺭﺣﺎﻡ‪ ،‬ﻓﺎﻟﺴﻠﻄﺎﻥ ﺃﻭﻟﻰ‬ ‫ﻋﺪﻻ‪ ،‬ﻭﺇﻥ ﻭ ‪‬ﻛﻞ ﺍﻟﺴﻠﻄﺎﻥ ﺃﺣﺪ‬ ‫ﺟﺎﺋﺮﺍ‪ ،‬ﺃﻭ ‬ ‫‬‫ﺑﺘﺰﻭﻳﺠﻬﺎ ﻣﻦ ﺍﻷﺭﺣﺎﻡ‪ ،‬ﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ‬ ‫ﺃﻗﺮﺍﺑﻬﺎ ﻓﻲ ﺗﺰﻭﻳﺠﻬﺎ ﻓﻬﻮ ﺃﺣﺴﻦ)‪.(١‬‬ ‫ ا‪!,Z‬اط ا‪ 8 zZ '= 2‬ا‪ ,‬و;‬ ‫ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺰﻭﺝ ﺍﺑﻨﺘﻪ ﺑﺄﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﻳﺸﺘﺮﻁ ﻟﻨﻔﺴﻪ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻏﻴﺮ‬ ‫ﺻﺪﺍﻕ ﺍﻟﻤﺮﺃﺓ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺷﺮﻁ ﻟﻨﻔﺴﻪ ﺷﻴ ﺌﺎ‪ ،‬ﻏﻴﺮ ﻣﺎ ﺳﻤﻰ ﻣﻦ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺍﻟﺬﻱ ﻻﺑﻨﺘﻪ‪ :‬ﺇﻧﻪ‬ ‫ﻳﻠﺰﻡ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺍﻻﺑﻨﺔ ﺃﺣﻖ ﺑﻪ ﻣﻦ ﺍﻷﺏ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﻮﺳﻰ‪ :‬ﻟﻮ ﺃﻥ ‬ ‫ﺭﺟﻼ ﻃﻠﺐ ﺇﻟﻴﻪ ﺗﺰﻭﻳﺞ ﺍﻣﺮﺃﺓ ﻫﻮ ﻭﻟﻴﻬﺎ‪ ،‬ﻓﺎﺭﺗﺸﻰ ﻣﻦ‬ ‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻋﻠﻰ ﺗﺰﻭﻳﺠﻬﺎ ﻓﺈﻥ ﻣﺎ ﺍﺭﺗﺸﻰ ﻟﻠﻤﺮﺃﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﺃﻧﻘﺺ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻨﻘﺼﻬﺎ ﺷﻴ ﺌﺎ ﻓﻬﻲ ﻟﻠﺰﻭﺝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﺭﺗﺸﻰ ﻣﻦ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻓﻬﻮ ﻟﻬﺎ‪ ،‬ﺃﻧﻘﺼﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﻟﻢ ﻳﻨﻘﺼﻬﺎ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﺝ ‪.٦١٢/٧‬‬ ‫‪153‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻃﻠﺒﺖ ﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﻭﻟﻴﻬﺎ‪ :‬ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﻜﻔﺌﻬﺎ‪ ،‬ﻓﺄﺑﻰ ﺣﺘﻰ ﺟﻌﻠﺖ ﻟﻪ‬ ‫‬ ‫ﺟﻌﻼ‪ ،‬ﺇﻥ ﺫﻟﻚ ﺣﺮﺍﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩﻩ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺮﺩﻩ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﺃﻥ ﺗﺄﺧﺬ ﺫﻟﻚ ﻣﻦ ﻣﺎﻟﻪ ﺳﺮﻳﺮﺓ ﺣﻴﺚ ﻗﺪﺭﺕ ﺇﺫﺍ ﺍﺣﺘﺠﺖ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻳﺮﺩ ﺫﻟﻚ ﻋﻠﻴﻬﺎ ﻓﺄﺑﻰ ﺃﻥ ﻳﺮﺩﻩ)‪.(١‬‬ ‫ @‪  I‬وج ا!أة ل ‪+‬ب و‬ ‫ﺟﺎﺋﺮﺍ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﻹﻣﺎﻡ‪،‬‬ ‫ﻟﻺﻣﺎﻡ ﻭﻣﻦ ﺃﻣﺮﻩ ﻗﺎﺿﻴﻪ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻭﻣﻦ ﺃﻣﺮﻩ ﻭﻟﻮ ‬ ‫ﻗﺎﺿﻴﺎ ﻭﻟﻮ ﻟﻠﺠﺎﺋﺮ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺠﺎﺋﺮ ﻛﻮﺍﺣﺪ ﻣﻦ ﺍﻟﺮﻋﻴﺔ ﻭﻟﻠﺤﺎﻛﻢ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﻭﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ ﺛﻼﺛﺔ ﻣﻨﻬﻢ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﺤﺎﻛﻢ ﺗﺰﻭﻳﺞ ﺍﻣﺮﺃﺓ ﺇﻥ ﻏﺎﺏ ﻭﻟﻴﻬﺎ ﻓﻲ‬ ‫ﻣﺴﺎﻓﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺧﺮﺝ ﻣﻦ ﺍﻟﺤﻮﺯﺓ ﻭﻟﻢ ﻳﻜﻦ ﻭﻟﻲ ﺩﻭﻧﻪ‪ ،‬ﺃﻭ‬ ‫ﺍﻣﺘﻨﻊ ﺑﻤﺎ ﻻ ﻳﻘﺒﻞ ﻭﻟﻢ ﻳﻜﻦ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭ ﻛﺎﻥ ﻟﻬﺎ ﻭﻟﻲ ﻛﺎﻟﻌﺪﻡ ﻛﻤﺠﻨﻮﻥ ﻭﻣﺮﺗﺪ‬ ‫ﻭﻣﺸﺮﻙ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻭﻟﻲ‪ ،‬ﻭﺍﻟﺤﺠﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺑﺎﻟﺴﻠﻄﺎﻥ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻓﺒﺜﻘﺘﻴﻦ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺑﻌﺾ ﺃﻥ ﺍﻟﺮﺣﻢ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﺑﻌﺾ‬ ‫ﺟﺎﺋﺮﺍ‪ ،‬ﻭﺍﻷﺣﺴﻦ ﺃﻥ ﻳﻮ ‪‬ﻛﻞ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﺍﻟﺮﺣﻢ ﺃﻭﻟﻰ ﻣﻦ‬ ‫ﺑﺎﻟﻌﻜﺲ ﻭﻟﻮ ‬ ‫ﺍﻟﻤﺸﺮﻙ‪ ،‬ﻭﺍﺳﺘﺤﺴﻦ ﺃﻥ ﻳﺤﻀﺮ ﺍﻷﺏ ﺍﻟﻤﺸﺮﻙ ﻣﻊ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ‬ ‫ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﻟﻠﻘﺎﺋﺪ ﻋﻨﺪ ﺑﻌﺾ ﻣﺎ ﻟﻠﺴﻠﻄﺎﻥ؛ ﻗﻴﻞ‪ :‬ﻭﻟﻜﻦ ﻣﻦ ﻭﻟﻲ ﺃﻣﺮ‬ ‫‬ ‫ﻋﺮﻳﻔﺎ ﻓﻲ ﺍﻟﺤﺎﺭﺓ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺰﻭﺟﻬﺎ ﻣﻦ ﺫﻛﺮ ﺇﻥ ﺃﻗﺎﻣﺖ‬ ‫ﺍﻟﺴﻠﻄﺎﻥ ﻓﻲ ﺑﻠﺪ ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ‬ ‫ﺯﻭﺟﺎ‪ ،‬ﻭﻻ ﺃﻧﻬﺎ ﻓﻲ ﻋﺪﺓ ﺃﻭ ﺣﺎﻣﻞ‪،‬‬ ‫ﺷﻬﻮ ﺩﺍ ﺃﻧﻬﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﻟﻬﺎ ﻭﻟ ‪‬ﻴﺎ ﻓﻲ ﺍﻟﺒﻠﺪ ﻭﻻ ‬ ‫ﻭﺗﺠﻮﺯ ﻟﻬﻢ ﺇﻗﺎﻣﺔ ﻭﻛﻴﻞ ﻟﻬﺎ ﻭﻗﻴﻞ‪ :‬ﻳﻠﻲ ﺍﻟﻮﺍﻟﻲ ﺫﻟﻚ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﺤﻜﻤﻮﻥ ﻓﻲ‬ ‫ﺫﻟﻚ ﺑﻌﻠﻤﻬﻢ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﺖ ﻧﻔﺴﻬﺎ ﺃﻭ ﻣﺤﺮﻣﺘﻬﺎ ﺃﻭ ﺃﺟﻨﺒﻴﺔ ﻣﻊ ﻭﺟﻮﺩ ﺭﺣﻢ ﺫﻛﺮ‬ ‫ﻭﻟﻢ ﺗﺮﻓﻊ ﺃﻣﺮﻫﺎ ﺇﻟﻴﻬﻢ ﺣﺪ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﻤﺰﻭﺟﺔ ﺃﻭ ﺣﺒﺴﻮﺍ ﺃﻭ ﻋﺰﺭﻭﺍ‪،‬‬ ‫ﺫﻛﺮﺍ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻭﺍﺧﺘﻴﺮ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺠﺪ ﻫﺆﻻﺀ ﻭﻛﻠﺖ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٦٠٦/٧‬ ‪.٦٠٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪154‬‬ ‫ﻋﺸﻴﺮﺗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻣﻦ ﻓﺼﻴﻠﺘﻬﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺮﺿﺖ ﻣﺴﺎﻓﺮﺓ ﻻ ﻭﻟﻲ‬ ‫ﻣﻌﻬﺎ ﺯﻭﺟﻬﺎ ﺃﻓﻀﻞ ﻣﻦ ﻣﻌﻬﺎ)‪.(١‬‬ ‫  و; ا?‪#‬‬ ‫ﺍﻟﻠﻘﻴﻄﺔ ﻳﺰﻭﺟﻬﺎ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﺍﻟﻠﻘﻴﻄﺔ ﻫﻲ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﻻ ﻳﻌﻠﻢ ﻟﻬﺎ ﺃﺏ‪ ،‬ﻓﺈﻥ‬ ‫ﻟﻢ ﻳﻜﻦ ﺳﻠﻄﺎﻥ ﻓﻌﺼﺒﺔ ﺃﻣﻬﺎ ﺃﻭﻟﻴﺎﺀ ﺗﺰﻭﻳﺠﻬﺎ)‪.(٢‬‬ ‫  و; @‪ I‬ﻻ و  @&‬ ‫ﺇﺫﺍ ﺃﺳﻠﻤﺖ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﻭ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﻤﺸﺮﻛﺔ ﻭﻟﻬﻦ ﺃﻭﻟﻴﺎﺀ ﻣﺸﺮﻛﻮﻥ‪ ،‬ﻓﻼ‬ ‫ﻳﺠﻮﺯ ﻷﻭﻟﻴﺎﺋﻬﻦ‪ ،‬ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﺃﻥ ﻳﺰﻭﺟﻮﻫﻦ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻬﻦ ﻋﺼﺒﺔ ﻣﻦ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﺘﺰﻭﻳﺠﻬﻦ ﺇﻟﻰ ﻋﺼﺒﺘﻬﻦ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﻦ ﻋﺼﺒﺔ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺯﻭﺟﻬﻦ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺃﻭﻟﻴﺎﺅﻫﻦ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻣﻮﺟﻮﺩﻳﻦ ﻣﻦ ﺃﺏ ﻭﻏﻴﺮﻩ)‪.(٣‬‬ ‫  و; اﻷ‪ N8‬و‪',‬‬ ‫ﺃﻣﺎ ﺍﻷﻋﻤﻰ ﻓﻔﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻭﻟ ‪‬ﻴﺎ‪ ،‬ﻓﻲ ﺗﺰﻭﻳﺞ ﻣﻦ ﻳﻠﻲ‬ ‫ﺗﺰﻭﻳﺠﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺘﺰﻭﻳﺞ ﻟﻨﻔﺴﻪ‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻳﺆﻣﺮ ﺃﻥ ﻳﻮﻛﻞ ﻣﻦ ﻳﺰﻭﺝ ﻧﺴﺎﺀﻩ‪ ،‬ﻭﻣﻦ ﻳﻘﺒﻞ ﻟﻪ‬ ‫ﺍﻟﺘﺰﻭﻳﺞ ﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺰﻭﺝ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١١٤/٦‬ ‪ ،١١٥‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ‪.١٨٠/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦١٢/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦١٢/٧‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦١٣/٧‬‬ ‫‪155‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫  و; ا‪ NfR‬و‪',‬‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﻧﺴﺎﺋﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻋﻠﻰ ﻣﻨﻪ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ‪،‬‬ ‫ﻟﻴﺲ ﻟﻠﺨﻨﺜﻰ ﺃﻥ ﻳﺰﻭﺝ ‬ ‫ﺃﻭﻟﻰ ﻣﻨﻪ ﺑﺎﻟﺘﺰﻭﻳﺞ‪ ،‬ﻓﺈﻥ ﺯﻭﺝ ﻫﻮ ﺟﺎﺯ؛ ﻷﻧﻪ ﻧﺼﻒ ﻋﺼﺒﺔ)‪.(١‬‬ ‫  و; ا‪R‬ل‬ ‫ﺗﺰﻭﻳﺞ ﺍﻟﺨﺎﻝ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻛﻔ ﺌﺎ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﺭﺍﺿﻴﺔ‪ ،‬ﻓﺎﻟﻨﻜﺎﺡ ﻣﺎﺽ)‪.(٢‬‬ ‫  و; ‪ !+‬ا‪2‬‬ ‫ﺇﺫﺍ ﺯﻭﺟﻬﺎ ﻏﻴﺮ ﻭﻟﻲ‪ ،‬ﻭﻻ ﺫﻭ ﺭﺣﻢ‪ ،‬ﻭﻭﻟﻴﻬﺎ ﻗﺮﻳﺐ‪ ،‬ﻟﻢ ﻳﺴﺘﺄﻣﺮ‪ ،‬ﻓﺎﻷﻣﺮ ﺇﻟﻰ‬ ‫ﻭﻟﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺃﻣﻀﻰ ﺍﻟﻨﻜﺎﺡ ﻣﻀﻰ‪ ،‬ﻭﺇﻥ ﻧﻘﻀﻪ ﺍﻧﺘﻘﺾ‪ ،‬ﻭﺫﻟﻚ ﺇﻟﻰ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺇﺫﺍ‬ ‫ﻛﺎﻧﺖ ﺭﺍﺿﻴﺔ‪ ،‬ﻭﺍﻟﺰﻭﺝ ﻛﻔ ﺌﺎ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻠﻴﺲ ﻟﻠﻮﻟﻲ ﺃﻥ ﻳﻨﻘﺾ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻛﺎﺭﻫﺔ‪ ،‬ﻭﺍﻟﺰﻭﺝ ﻟﻴﺲ ﺑﻜﻔﺆ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﻨﻘﺾ ﺍﻟﻨﻜﺎﺡ)‪.(٣‬‬ ‫  و; ‪ Q‬ا=?‪2‬د‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻤﻔﻘﻮﺩ‪ ،‬ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺍﺑﻨﺘﻪ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﺇﻥ ﻓﻘﺪ ﻓﻲ ﺍﻟﻤﺼﺮ‪،‬‬ ‫ﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﺍﺑﻨﺘﻪ‪ ،‬ﺇﻟﻰ ﺃﻥ ﻳﺼﺢ ﻣﻮﺗﻪ‪ ،‬ﺃﻭ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻤﺼﺮ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻤﻔﻘﻮﺩ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻟﻤﺼﺮ‪ ،‬ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﻌﺮﻑ ﺃﻳﻦ ﻫﻮ‪ ،‬ﻭﻳﺠﻮﺯ ﻋﻠﻴﻪ ﻣﺎ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ ﻣﻦ ﺍﻟﻤﺼﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ‬ ‫ﻣﻌﻨﺎ ﻫﻮ ﺃﻛﺜﺮ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦١٣/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦١٥/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦١٥/٧‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٦١٩/٧‬ ‪.٦٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪156‬‬ ‫  و; و اﻷ‪& 8‬‬ ‫ﻗﻴﻞ ﻓﻲ ﺍﻷﻋﺠﻢ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺍﺑﻨﺔ ﺃﻭ ﺃﺧﺖ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻤﻦ ﻳﻠﻲ ﻋﻘﺪ ﺗﺰﻭﻳﺠﻪ‬ ‫ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺇﻧﻪ ﻳﺰﻭﺟﻬﺎ ﻭﻟﻴﻪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻟﻲ‪ ،‬ﻓﺎﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﺪﻝ ﻭﻟﻲ ﻣﻦ‬ ‫ﻻ ﻭﻟﻲ ﻟﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺳﻠﻄﺎﻥ ﺍﻟﺠﻮﺭ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺰﻭﺝ‪ ،‬ﻣﻦ ﻻ ﻭﻟﻲ‬ ‫ﻟﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻫﻮ ﻛﺮﺟﻞ ﻣﻦ ﺍﻟﺮﻋﻴﺔ)‪.(١‬‬ ‫  و; ا‪#‬ن‬ ‫ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺭﺟﻞ ﻣﻦ ﺫﻭﻱ ﻗﺮﺍﺑﺔ‪ ،‬ﻣﻦ‬ ‫ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﻭﺍﻟﺴﻠﻄﺎﻥ ﻭﻟﻲ ﻣﻦ ﻻ ﻭﻟﻲ ﻟﻪ«)‪.(٢‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﺳﻠﻄﺎﻥ ﺍﻟﻌﺪﻝ‪ ،‬ﻻ ﺳﻠﻄﺎﻥ‬ ‫ﺍﻟﺠﻮﺭ؛ ﻷﻥ ﺃﺻﻞ ﺍﻟﺴﻠﻄﺎﻥ‪ :‬ﻣﻦ ﻛﺎﻥ ﺍﻟﺤﻖ ﻟﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪p ﴿ :‬‬ ‫‪] ﴾ s r q‬ﺍﻹﺳﺮﺍﺀ‪ ،[٣٣ :‬ﺃﻱ‪ :‬ﺩﺭﺟﺔ ﻭﺣ ‪‬ﻘﺎ‪ ،‬ﻭﻻ ﺳﻠﻄﺎﻥ ﻟﻠﺠﺒﺎﺑﺮﺓ‪،‬‬ ‫ﻭﻻ ﺩﺭﺟﺔ ﻟﻬﻢ‪.‬‬ ‫ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺠﺎﺋﺮ‪ ،‬ﻭﻳﺠﺘﻤﻊ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻳﺰﻭﺟﻮﻧﻬﺎ‪.‬‬ ‫‬‫ﻣﻦ ﺍﺛﻨﻴﻦ‬ ‫ﻭﺇﻥ ﻋﺪﻡ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﺭﺟﻌﺖ ﺇﻟﻰ ﻭﻻﻳﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺗﻮ ‪‬ﻛﻞ ‬ ‫ﺭﺟﻼ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻓﺈﻥ‬ ‫ﺯﻭﺟﻬﺎ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺠﺎﺋﺮ ﺑﺮﺃﻳﻬﺎ ﻛﺎﻥ ﻛﻐﻴﺮﻩ ﻣﻦ ﺍﻷﺟﻨﺒﻴﻴﻦ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٢٢/٧‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪157‬‬‫ﺑﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﺫﺍ ﻋﺪﻡ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﺟﺎﺯ ﺗﺰﻭﻳﺞ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺠﺎﺋﺮ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﻭﻟﻰ ﻣﻦ ﻏﻴﺮﻩ؛ ﻟﺪﺧﻮﻟﻪ ﻓﻲ ﺍﺳﻢ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﻟﻢ ﻳﺨﺺ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﻗﻮﻟﻪ‪:‬‬ ‫‬ ‫ﻋﺎﺩﻻ ﻣﻦ ﺟﺎﺋﺮ)‪.(١‬‬ ‫»ﺍﻟﺴﻠﻄﺎﻥ«‪،‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٢٤/٧‬‬ ‫‪158‬‬ ‫ا =ءة  ا ح‬ ‫ ا‪!,Z‬اط ا =ءة  ا ح‬ ‫ﺯﻭﺟﺎ‬ ‫ﻗﻬﺮﺍ ﻓﺮﺿﻴﺘﻪ ‬ ‫ﻻ ﻳﺰﻭﺝ ﻭﻟﻴﺘﻪ ﻣﻦ ﻏﻴﺮ ﻛﻔﺌﻬﺎ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺑﻐﻴﺮ ﻛﻔﺌﻬﺎ ‬ ‫ﻋﻠﻰ ﻛﺮﻩ‪ ،‬ﺃﻭ ﺯﻭﺟﻬﺎ ﺑﻪ ﻏﻴﺮ ﻋﺎﻟﻤﺔ ﺑﺄﻧﻪ ﻏﻴﺮ ﻛﻔﺆ ﻟﻌﺪﻡ ﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﺃﻭ ﻟﻜﻮﻧﻬﺎ ﻏﻴﺮ‬ ‫ﻋﺎﻟﻤﺔ ﺑﺎﻷﻣﻮﺭ ﻛﺒﻠﻬﺎﺀ ﻭﺻﺒﻴﺔ ﻭﻣﺠﻨﻮﻧﺔ ﺃﻭ ﻟﻨﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﻄﻠﺐ ﻣﻨﻬﺎ ﺃﻥ ﺗﺮﺿﻰ‬ ‫ﻋﻨﻪ ﻭﻳﺮﺿﻴﻬﺎ ﺑﻤﺎ ﺗﺮﺿﻰ ﺑﻪ؛ ﻷﻧﻪ ﻇﺎﻟﻢ ﻟﻬﺎ ﺇﻥ ﺧﺎﻑ ﻣﻨﻬﺎ ﺯﻧﺎ ﺃﻭ ﺧﺎﻓﺖ ﺯﻭﺟﻬﺎ‬ ‫ﺑﻤﻦ ﻭﺟﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ؛ ﻷﻥ ﺍﻟﻀﺮﻭﺭﺓ ﺗﺪﻓﻊ ﺑﻀﺮﻭﺭﺓ ﺃﻫﻮﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﺘﺤﺮﺯ‬ ‫ﻋﻦ ﺍﻟﺰﻧﺎ ﺃﻫﻮﻥ)‪.(١‬‬ ‫ ا?‪2G‬د  =ءة  ا ح‬ ‫ﻭﺻﻠﺖ ﺍﻣﺮﺃﺓ ﺇﻟﻰ ﺃﺑﻲ ﺑﻜﺮ ‪ ƒ‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺇﻥ ﻏﻼﻣﻲ‬ ‫ﺃﻃﻮﻉ ﻟﻲ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﺃﻓﺄﻋﺘﻘﻪ ﻭﺃﺗﺰﻭﺝ ﺑﻪ؟‬ ‫ﻓﻘﺎﻝ ﻟﻬﺎ‪ :‬ﺍﺫﻫﺒﻲ ﺇﻟﻰ ﻋﻤﺮ ﻓﻮﺻﻠﺖ ﺇﻟﻰ ﻋﻤﺮ‪ ،‬ﻓﻘﺎﻟﺖ ﻟﻪ‪ :‬ﺇﻥ ﻏﻼﻣﻲ ﺃﻃﻮﻉ‬ ‫ﻋﺮﺑﺎ‪،‬‬ ‫ﻟﻲ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻓﺄﻋﺘﻘﻪ ﻭﺃﺗﺰﻭﺝ ﺑﻪ؟ ﻓﻠﺤﻘﻬﺎ ﺑﺎﻟﺴﻮﻁ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﺗﺰﺍﻝ ﺍﻟﻌﺮﺏ ‬ ‫ﻣﺎ ﻣﻨﻌﺖ ﻧﺴﺎﺀﻫﺎ‪ ،‬ﻣﻌﻨﺎﻩ‪ :‬ﻣﺎ ﻳﺰﻭﺟﻮﻥ ﺇﻻ ﺍﻷﻛﻔﺎﺀ‪ ،‬ﻓﻬﺬﻩ ﺣﺠﺔ‪ ،‬ﻟﻤﻦ ﻟﻢ ﻳﺠﺰ‬ ‫ﺗﺰﻭﻳﺞ ﺍﻟﻌﺒﺪ ﻭﺍﻟﻤﻮﻟﻰ ﻭﺍﻟﺒﻘﺎﻝ‪ ،‬ﻭﻣﻤﻦ ﻛﺎﻥ ﻻ ﻳﺜﺒﺖ ﺗﺰﻭﻳﺠﻪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١١٥/٦‬‬ ‫‪159‬‬‫ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺗﻨﻜﺢ ﺍﻟﻤﺮﺃﺓ ﻷﺭﺑﻊ ﺧﺼﺎﻝ‪ :‬ﻟﻤﺎﻟﻬﺎ‪،‬‬ ‫ﻭﻟﺤﺴﺒﻬﺎ‪ ،‬ﻭﻟﺪﻳﻨﻬﺎ‪ ،‬ﻭﻟﺠﻤﺎﻟﻬﺎ‪ ،‬ﻓﺈﻥ ﻇﻔﺮﺕ ﺑﺬﺍﺕ ﺍﻟﺪﻳﻦ‪ ،‬ﺗﺮﺑﺖ ﻳﺪﺍﻙ«)‪.(١‬‬ ‫ﻓﻔﻲ ﺍﻟﺨﺒﺮ ﺩﻻﻟﺔ ﻋﻠﻰ‪ :‬ﺃﻥ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺃﻛﻔﺎﺀ‪ ،‬ﻓﻲ ﺑﺎﺏ ﺍﻟﺘﺰﻭﻳﺞ‪،‬‬ ‫ﻭﻗﻮﻟﻪ ‪» : ‰‬ﺍﻟﻤﺴﻠﻤﻮﻥ ﺗﺘﻜﺎﻓﺄ ﺩﻣﺎﺅﻫﻢ«‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ U T S R Q ﴿ :‬ﺍﻟﺤﺠﺮﺍﺕ‪ [١٣ :‬ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎ‪.‬‬ ‫ﻭﻛﺎﻥ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻳﺮﻯ ﺃﻥ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺃﻛﻔﺎﺀ ﻓﻲ ﺑﺎﺏ ﺍﻟﺘﺰﻭﻳﺞ‪.‬‬ ‫ﻭﺍﻷﻛﺜﺮ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻳﺨﺎﻟﻒ ﻓﻲ ﺑﺎﺏ ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻝ ﺃﺑﻲ ﻣﻌﺎﻭﻳﺔ ﻓﻴﻪ ﻫﺬﺍ ﻧﻈﺮ‪.‬‬ ‫ﻭﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﺟﻌﻞ ﺍﻷﻛﻔﺎﺀ ﻓﻲ ﺍﻟﻌﺮﺏ‪ ،‬ﺇﻻ ﺍﻟﻤﻮﻟﻰ ﻭﺍﻟﺤﺠﺎﻡ ﻭﺍﻟﻨﺴﺎﺝ‬ ‫ﻭﺍﻟﺒﻘﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﻌﺮﺏ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺗﺰﻭﻳﺞ ﻫﺆﻻﺀ ﺟﺎﺋﺰ‪ ،‬ﺇﺫﺍ ﺭﺿﻴﺖ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻣﺴﻠﻤﺎ‪.‬‬ ‫‬‫ﺍﻟﺮﺟﻞ‬ ‫ﻭﻻ ﻳﺮﺩ ﺇﻻ ﺗﺰﻭﻳﺞ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺟﻨﺴﻪ‪ ،‬ﻭﻟﻮ ﻃﻠﺒﺖ‬ ‫ﺍﻟﻤﺮﺃﺓ ﺇﺗﻤﺎﻣﻪ‪ ،‬ﻭﺇﺫﺍ ﻃﻠﺐ ﺫﻟﻚ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﺸﻴﺮﺓ)‪.(٢‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﻛﻔﺎﺀ ﻟﻠﻨﺴﺎﺀ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺍﻟﻘﺮﺷﻴﺔ ﻣﻦ‬ ‫ﺍﻟﻨﺴﺎﺀ ﻻ ﻛﻔﺆ ﻟﻬﺎ ﻣﻦ ﻏﻴﺮ ﻗﺮﻳﺶ‪ ،‬ﻭﺧﺎﻟﻔﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻘﺎﻝ‪ :‬ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺃﻛﻔﺎﺀ‬ ‫ﻟﺒﻌﻀﻬﻢ ﺑﻌﺾ‪.‬‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻗﺮﺷﻲ ﻣﻄﻠﺒﻲ‪ ،‬ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻣﻮﻟﻰ‪ ،‬ﻓﺎﺧﺘﺎﺭ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﻣﺎ ﻛﺎﻥ ﺍﻵﺧﺮ ﺃﺷﺒﻪ ﺑﻘﻮﻟﻪ ﻭﻫﺬﺍ ﻣﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻏﻠﻂ ﺑﻴﻦ‪ :‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﺯﻳﺪﺍ ﻣﻦ‬ ‫ﺃﻳﻀﺎ ﻫﺎﺷﻤﻴﺔ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ‬ ‫ﺯﻳﺪﺍ ﺑﺎﺑﻨﺔ ﻟﺨﺎﻟﺘﻪ‪ ،‬ﻭﻫﻲ ﺍﺑﻨﺔ ﻋﻤﻪ ‬ ‫‬‫ﺯﻭﺝ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٥٢/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪160‬‬ ‫ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻴﻤﻦ ﻭﺗﺰﻭﺝ ﺍﻷﺷﻌﺚ ﺍﺑﻦ ﻗﻴﺲ ﺑﺄﺧﺖ‬ ‫ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻭﺃﺑﻮ ﺑﻜﺮ ﻫﻮ ﺍﻟﻌﺎﻗﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻷﺷﻌﺚ ﻛﻨﺪﻱ ﻭﻫﻲ ﻗﺮﺷﻴﺔ‪.‬‬ ‫ﻭﺯﻭﺟﺔ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻗﺮﺷﻴﺔ ﻭﻫﻮ ﻣﻦ ﺍﻷﺷﺎﻋﺮ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‬ ‫ﻋﺰﺍﻥ ﺑﻦ ﺍﻟﺼﻘﺮ ﻳﺮﻯ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺃﻛﻔﺎﺀ ﻟﺒﻌﻀﻬﻢ ﺑﻌﺾ‪ ،‬ﻭﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻨﺎ ﺟﻌﻞ‬ ‫ﺍﻷﻛﻔﺎﺀ ﻓﻲ ﺍﻟﻌﺮﺏ ﺇﻻ ﺍﻟﻤﻮﻟﻰ ﻭﺍﻟﺤﺠﺎﻡ ﻭﺍﻟﻨﺴﺎﺝ ﻭﺍﻟﺒﻘﺎﻝ ﻭﺇﻥ ﻛﺎﻥ ﻫﺆﻻﺀ ﻣﻦ‬ ‫ﺍﻟﻌﺮﺏ)‪.(١‬‬ ‫ ا‪,3‬ب ر‪ .H‬إ‪ I@ ',/[ !+ N‬أ‪ .H‬ا ح‬ ‫ﺭﺟﻞ ﻃﻠﺐ ﺇﻟﻰ ﻗﻮﻡ‪ ،‬ﺗﺰﻭﻳﺞ ﺣﺮﻣﺘﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﻟﻬﻢ‪ :‬ﺇﻧﻲ ﻳﻤﻨﻲ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ‬ ‫ﻧﺰﺍﺭﻱ‪ ،‬ﺃﻭ ﺃﻧﺼﺎﺭﻱ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻗﺮﺷﻲ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺭﺑﻴﻌﻲ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻣﻀﺮﻱ‪ ،‬ﺃﻭ‬ ‫ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻗﺮﺷﻲ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﺃﻧﺼﺎﺭﻱ ﻭﻣﺎ ﺃﺷﺒﻪ ﻫﺬﺍ‪ ،‬ﻓﻔﻲ ﻛﻞ ﻫﺬﺍ‪ ،‬ﺇﺫﺍ ﺯﻭﺟﻮﻩ‪،‬‬ ‫ﻓﺘﺰﻭﻳﺠﻪ ﺟﺎﺋﺰ ﻭﻻ ﻳﻔﺴﺪ ﻧﻜﺎﺣﻪ‪.‬‬ ‫ﻣﺸﻬﻮﺭﺍ ﻣﻌﺮﻭﻓﺎ ﻭﻫﻮ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﺮﺟﻞ‪،‬‬ ‫‬‫ﻭﺃﻣﺎ ﺇﻥ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻓﻼﻥ‪ :‬ﻳﻌﻨﻲ ‬ ‫ﺭﺟﻼ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﺳﻤﺎﻩ ﻭﻧﺴﺒﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﺎﻛﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻢ ﻳﺠﺰ ﺑﺎﻟﻤﺮﺃﺓ ﻓﻔﻲ‬ ‫ﺍﻟﺼﺪﺍﻕ ﺍﺧﺘﻼﻑ‪:‬‬ ‫ ﻗﻮﻝ‪ :‬ﻟﻬﺎ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪.‬‬ ‫ ﻭﻗﻮﻝ‪ :‬ﻻ ﺷﻲﺀ ﻟﻬﺎ‪.‬‬ ‫ﻭﻣﺪﺍﺭ ﻣﻌﻨﻰ ﺍﻟﻘﻮﻝ ﻓﻲ ﻫﺬﺍ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺳﻤﻰ ﻧﻔﺴﻪ‪ ،‬ﻋﻠﻰ ﺭﺟﻞ ﻣﻌﺮﻭﻑ‬ ‫ﻣﺸﻬﻮﺭ‪ ،‬ﻣﻦ ﻗﺒﻴﻠﺔ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﻤﻌﺮﻭﻑ‪ ،‬ﺻﺢ ﺃﻧﻪ ﻣﻦ‬ ‫ﺗﻠﻚ ﺍﻟﻘﺒﻴﻠﺔ ﺍﻟﺘﻲ ﺍﻧﺘﺴﺐ ﺃﻧﻪ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﻣﻦ ﻏﻴﺮﻫﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻧﺴﺐ ﻧﻔﺴﻪ ﺇﻟﻰ ﻗﺒﻴﻠﺔ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﻭﻟﻢ ﻳﺴ ‪‬ﻢ ﻧﻔﺴﻪ ﺃﻧﻪ ﻓﻼﻥ‪ ،‬ﺭﺟﻞ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٥٨٣ ،٥٨٢/٧‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.١٠/٣‬‬ ‫‪161‬‬‫ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻏﻴﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻏﻴﺮ ﺗﻠﻚ ﺍﻟﻘﺒﻴﻠﺔ‪ ،‬ﺇﻥ ﺗﺰﻭﻳﺠﻪ ﺟﺎﺋﺰ‪ ،‬ﻭﺛﺎﺑﺖﺇﻥ ﺷﺎﺀ ﺍﷲ‪،‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ)‪.(١‬‬ ‫  و; ا!أة @‪ I‬ا‪ &h‬أو ا‪ R‬أو ا‪/‬وي أو ا?‪.‬‬ ‫ﻻ ﺗﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﻇﺎﻟﻢ ﻻ ﻳﺆﺧﺬ ﻣﻨﻪ ﺣﻘﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻳﺆﺧﺬ ﻣﻨﻪ ﺣﻘﻬﺎ ﻟﻘﻮﺗﻬﺎ‬ ‫ﻋﻠﻴﻪ ﺃﻭ ﻗﻮﺓ ﺃﻧﺼﺎﺭﻫﺎ ﺃﻭ ﻗﺎﺋﻢ ﺍﻟﺒﻠﺪ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻼ ﺑﺄﺱ ﺑﺘﺰﻭﻳﺠﻬﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ‬ ‫ﻛﺎﻥ ﺇﻧﻤﺎ ﻳﺠﻮﺭ ﻋﻠﻰ ﻏﻴﺮ ﺃﺯﻭﺍﺟﻪ ﺃﻭ ﻋﻠﻰ ﻧﻮﻉ ﻟﻴﺴﺖ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﻉ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﻟﻬﺎ ﻏﻴﺮﻩ ﻷﻧﻪ ﻗﺪ ﺑﺎﻥ ﻣﻨﻪ ﺍﻟﺠﻮﺭ ﻓﺮﺑﻤﺎ ﻋﺎﺩ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﻻ ﻣﻦ ﻣﺨﺎﻟﻒ ﻳﻔﺘﻨﻬﺎ ﻓﻲ ﺩﻳﻨﻬﺎ ﺃﺭﺍﺩ ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﻤﺬﻫﺐ ﻭﻫﻮ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺘﻲ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﻮﻫﺒﻴﺔ‪ ،‬ﺣﺘﻰ‬ ‫‬‫ﻻ ﻳﻘﻄﻊ ﻓﻴﻬﺎ ﺍﻟﻌﺬﺭ؛ ﺃﻣﺎ ﻣﺨﺎﻟﻒ ﻻ ﻳﻔﺘﻨﻬﺎ ﻟﺤﻤﻴﺔ ﺩﻳﻦ‬ ‫ﻻ ﻳﺠﺐ ﺍﻟﺼﺮﻑ ﻋﻨﻪ ﺃﻭ ﻟﻜﻮﻧﻪ ﺃﺑﻠﻪ ﻻ ﻳﻌﺮﻑ ﺫﻟﻚ ﺃﻭ ﻟﻌﺪﻡ ﺍﻋﺘﻨﺎﺋﻪ ﺑﺬﻟﻚ ﻓﻼ‬ ‫ﺑﺄﺱ‪ ،‬ﻟﻜﻦ ﺍﻷﻭﻟﻰ ﻏﻴﺮﻩ ﻷﻧﻪ ﺑﺎﻥ ﻣﻨﻪ ﺧﻼﻑ ﻓﺮﺑﻤﺎ ﻋﺎﺩ ﺇﻟﻰ ﺻﺮﻓﻬﺎ‪.‬‬ ‫ﻧﻔﺴﺎ ﺑﻈﻠﻢ‪ ،‬ﻭﻻ ﻟﻤﻨﺎﻓﻖ ﻇﻬﺮ ﻧﻔﺎﻗﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻻ ﻟﻤﻦ ﻳﺆﻛﻠﻬﺎ ﺍﻟﺤﺮﺍﻡ‪.‬‬ ‫ﻭﻻ ﻟﻘﺎﺗﻞ ‬ ‫ﻭﻻ ﻟﺒﺪﻭﻱ ﻭﻻ ﻟﻤﻦ ﻻ ﻳﺼﻮﻧﻬﺎ ﻣﺜﻞ ﺃﻥ ﻳﺪﺧﻞ ﺑﻬﺎ ﺍﻷﺳﻮﺍﻕ ﺃﻭ ﻳﺪﺧﻞ ﺇﻟﻴﻬﺎ‬ ‫ﺍﻟﻨﺎﺱ ﺃﻭ ﻳﺮﺿﻰ ﺑﺪﺧﻮﻟﻬﻢ ﺃﻭ ﻳﺮﺳﻠﻬﺎ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺤﺴﻦ‪ ،‬ﻭﻫﻠﻚ ﻫﻮ ﻭﺍﻟﺸﻬﻮﺩ‬ ‫ﻭﺍﻟﻤﺮﺃﺓ؛ ﻷﻥ ﺃﻣﺮ ﺍﻟﻨﻜﺎﺡ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﻌﺎﻗﺪ ﺑﺎﻟﺠﺒﺎﺭ ﺇﻥ ﻣﻨﻌﻬﺎ ﺣﻘﻬﺎ‪ ،‬ﻭﺑﺼﺎﺣﺐ‬ ‫ﻋﻤﺪﺍ ﺑﺤﻴﺚ‬ ‫ﺍﻟﺤﺮﺍﻡ ﺇﻥ ﺃﻃﻌﻤﻬﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﺍﻟﻤﺨﺎﻟﻒ ﺇﻥ ﺭﺩﻫﺎ ﺇﻟﻰ ﺩﻳﻨﻪ‪ ،‬ﻭﺑﺎﻟﻘﺎﺗﻞ ‬ ‫ﻳﺘﻜﺎﻓﺄ ﺩﻣﻪ ﻭﺩﻡ ﺍﻟﻤﻘﺘﻮﻝ ﻓﻴﺴﺘﺤﻖ ﺍﻟﻘﺘﻞ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻘﺮ ﻭﻻ ﻳﺆﻭﻯ ﺣﺘﻰ ﻳﻌﻄﻲ‬ ‫ﺍﻟﺪﻳﺔ ﺃﻭ ﻳﻌﻔﻰ ﻋﻨﻪ ﺃﻭ ﻳﻘﺘﻞ‪ ،‬ﻭﺇﺫﺍ ﺗﺰﻭﺟﺘﻪ ﻓﻘﺪ ﺃﻗﺮﺗﻪ ﻭﺁﻣﻨﺘﻪ ﻭﺁﻭﺗﻪ ﻭﻧﻔﻌﺘﻪ‪،‬‬ ‫ﺃﺣﺪﺍ ﻓﻲ ﺍﻟﺤﺮﻡ ﺍﻟﺬﻱ ﻫﻮ ﺁﻣﻦ‬ ‫ﻓﺘﻜﻮﻥ ﻗﺪ ﺿﺎﺩﺕ ﺃﻣﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻟﻮ ﻗﺘﻞ ‬ ‫ﺧﺎﺭﺟﺎ ﻭﺍﻟﺘﺠﺄ ﺇﻟﻴﻪ ﺃﻭ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ ﺃﻭ ﺩﺧﻞ ﻓﻴﻬﺎ ﺃﻭ ﺍﺳﺘﻐﺎﺙ‬ ‫‬‫ﻟﻘﺘﻞ ﻓﻴﻪ‪ ،‬ﻭﻟﻮ ﻗﺘﻞ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٨٨ ،٥٨٧/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪162‬‬ ‫ﺑﻜﻞ ﻣﻦ ﻳﺴﺘﻐﻴﺚ ﻷﺧﺮﺝ ﺇﻟﻰ ﺍﻟﺤﻞ‪ ،‬ﻭﻗﺘﻞ ﻭﻟﻢ ﻳﺘﺮﻙ ﻻﺳﺘﻐﺎﺛﺘﻪ ﻟﻌﻈﻢ ﻗﺘﻞ‬ ‫ﺍﻟﻨﻔﺲ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ ﻭﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﻘﺘﺺ ﺃﻭ ﻳﺄﺧﺬ ﺍﻟﺪﻳﺔ ﺃﻭ ﻳﻌﻔﻮ ﻋﻨﻪ ﺟﺎﺯ‬ ‫ﻟﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺟﻪ‪ ،‬ﻭﺍﻟﺒﺪﻭﻱ ﻷﻧﻬﺎ ﺗﺼﻠﻲ ﺻﻼﺗﻪ ﻭﻗﺪ ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺤﻀﺮﻱ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺑﺪﻭ ‪‬ﻳﺎ ﻭﻫﻮ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﻻ ﻫﻼﻙ ﺇﻥ ﻟﻢ ﻳﻌﻠﻤﻮﺍ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻬﻠﻜﻮﻥ ﺑﻐﻴﺮ‬ ‫ﺍﻟﺒﺪﻭﻱ‪ ،‬ﻭﻟﻮ ﺭﺩﻫﺎ ﺍﻟﻤﺨﺎﻟﻒ ﺇﻟﻰ ﺩﻳﻨﻪ ﻷﻧﻬﻢ ﻟﻢ ﻳﻔﻌﻠﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﺮﺩﻫﺎ ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻤﻮﺣﺪﻳﻦ ﻭﺍﺣﺪﺓ ﻓﻲ ﻧﺤﻮ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻳﺮﺟﻊ ﺇﻟﻰ ﻗﻄﻊ ﻋﺬﺭ ﻓﻼ ﺗﻬﻠﻚ ﻫﻲ ﻭﻻ ﻫﻢ‪ ،‬ﻭﺇﺫﺍ ﺭﺟﻌﺖ‬ ‫ﺇﻟﻰ ﺩﻳﻨﻪ ﻫﻠﻜﺖ ﺑﺮﺟﻮﻋﻬﺎ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻻ ﺗﻔﺮﻕ ﻋﻦ ﻫﺆﻻﺀ ﻭﺷﺪﺩ ﺑﻌﺾ ﺑﺄﻥ ﺗﻔﺮﻕ‬ ‫ﻋﻦ ﺍﻟﻤﺨﺎﻟﻒ ﻭﺗﻔﺮﻳﻘﻬﺎ ﻋﻦ ﺍﻟﺒﺪﻭﻱ ﺃﻭﻛﺪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﻗﻊ ﺃﺗﺨﺬﺕ ﻟﻨﻔﺴﻬﺎ ﻭﻃ ﻨﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ‪ :‬ﺇﻥ ﺯﻭﺟﺖ ﻟﻠﺠﺒﺎﺭ ﺿﺮﻭﺭﺓ ﻓﻘﺪ ﺭﺧﺺ ﻓﻲ‬ ‫ﺯﻭﺟﺎ ﻋﻠﻰ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻃﻠﺒﻬﺎ ﺍﻟﺠﺒﺎﺭ ﻭﺇﻻ ﺯﻧﻰ ﺑﻬﺎ ﺃﻭ ﻗﺘﻠﻬﺎ ﻓﺘﺰﻭﺟﺖ ﻓﺈﻥ ﺭﺿﻴﺘﻪ ‬ ‫ﻛﺮﻩ ﻓﻠﻬﺎ ﺍﻟﻤﻬﺮ ﻭﺍﻹﺭﺙ ﻭﺇﻻ ﻓﻠﻬﺎ ﺍﻟﺼﺪﺍﻕ ﻭﻻ ﺗﻮﺍﺭﺙ‪ ،‬ﻭﺣﺮﻡ ﻛﻞ ﻋﻠﻰ ﺍﻵﺧﺮ‪،‬‬ ‫ﻭﻟﻴﺲ ﻟﻬﺎ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺣﻘﻮﻕ؛ ﻷﻧﻪ ﻗﺪ ﺃﺿﺎﻉ ﺣﻘﻮﻗﻪ ﻣﻦ ﻛﻞ ﺃﺣﺪ ﻭﻟﻢ ﻳﺒﻖ ﻟﻪ‬ ‫ﺇﻻ ﺍﻟﺰﺟﺮ ﻭﺍﻟﻄﺮﺩ ﻭﺍﻟﻘﻬﺮ ﺣﺘﻰ ﻳﻘﺘﻞ‪ ،‬ﺃﻭ ﺗﺆﺧﺬ ﻣﻨﻪ ﺍﻟﺪﻳﺔ ﺃﻭ ﻳﻌﻔﻰ ﻋﻨﻪ ﺃﻭ ﻳﻈﻬﺮ‬ ‫ﺍﻟﺘﻮﺑﺔ ﻭﻟﻢ ﻳﻮﺟﺪ ﻭﻟﻲ ﺍﻟﻤﻘﺘﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺒﻄﻞ ﺣﻘﻮﻗﻬﺎ ﻗﺘﻠﻪ‪ ،‬ﻭﻭﺟﻬﻪ ﺃﻥ ﻋﻠﻴﻪ‬ ‫ﺃﺩﺍﺀ ﺍﻟﺤﻘﻮﻕ ﻷﻫﻠﻬﺎ ﻣﺎ ﺩﺍﻡ ﺣ ‪‬ﻴﺎ ﻭﺍﻹﻳﺼﺎﺀ ﺑﻤﺎ ﻳﺠﺐ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭﻝ ﻗﺪ ﻳﻘﺎﻝ‪:‬‬ ‫ﻟﻴﺲ ﻟﻬﺎ ﻋﻠﻴﻪ ﺣﻘﻮﻕ ﻷﻧﻬﺎ ﻗﺪ ﺗﺰﻭﺟﺘﻪ‪ ،‬ﻭﻫﻮ ﺑﺤﺎﻝ ﻻ ﻳﻘﺮ ﻋﻠﻰ ﺣﻴﺎﺓ‪ ،‬ﻭﻗﺪ‬ ‫ﻳﻘﺎﻝ‪ :‬ﻟﻴﺲ ﻟﻪ ﻋﻠﻴﻬﺎ ﺣﻘﻮﻕ ﻷﻥ ﺃﺩﺍﺀﻫﺎ ﻟﻪ ﺇﻳﺬﺍﺀ ﻟﻪ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ‪) :‬ﻭﻻ ﺗﺨﻔﻴﻪ‬ ‫ﻣﻤﻦ ﺃﺭﺍﺩ ﻗﺘﻠﻪ( ﻷﻥ ﺇﺧﻔﺎﺀﻩ ﺭﻛﻮﻥ ﻟﻠﻈﺎﻟﻢ ﻭﻣﻨﻊ ﻟﻠﺤﻘﻮﻕ )ﺇﻥ ﺗﺰﻭﺟﺘﻪ ﺑﻌﺪ‬ ‫ﺍﻟﻘﺘﻞ( ﺇﻻ ﺇﻥ ﻣﻨﻌﺘﻪ ﻟﺘﺜﺒﺖ ﻫﻞ ﻫﻮ ﺍﻟﻘﺎﺗﻞ؟ ﻭﻫﻞ ﻃﺎﻟﺒﻪ ﻫﻮ ﻭﻟﻲ ﺍﻟﻤﻘﺘﻮﻝ؟ ﻭﺇﻥ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻻ ﻗﺼﺎﺹ‬ ‫ﺗﺰﻭﺟﺘﻪ ﺑﻌﺪﻩ ﻣﻨﻌﺘﻪ ﺣﺘﻰ ﻳﺜﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‪ ،‬ﺃﻭ ﻣﻄﻠﻘﺎ؛ ‬ ‫ﻓﻲ ﺍﻟﻜﺘﻤﺎﻥ ﺑﻞ ﺍﻟﺪﻳﺔ ﻭﺍﻷﺭﺵ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١١٥/٦‬ ‪ ،١١٧‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪ ١٨٣/٢‬ ‪.١٨٤‬‬ ‫‪163‬‬‫ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫  و; ا!أة ‪/‬وي‬ ‫ﻻ ﻳﻀﺮ ﺍﻟﻤﺰﻭﺝ ﻭﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﻌﺎﻗﺪ ﺗﺰﻭﻳﺞ ﺃﻣﺔ ﻟﺒﺎﺩ‪ ،‬ﻷﻧﻬﺎ ﺗﺼﻠﻲ ﺻﻼﺓ‬ ‫ﺳﻴﺪﻫﺎ ﻻ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻬﺎ ﺃﻥ ﺗﻘﻴﻢ ﻣﻌﻪ ﺇﻥ ﻋ ﺘﻘﺖﺃﻱ‪ :‬ﺻﺎﺭﺕ‬ ‫ﺣﺮﺓﺑﻞ ﺗﺨﺘﺎﺭ ﻧﻔﺴﻬﺎ ﻭﺗﻔﺎﺭﻗﻪ‪ ،‬ﻭﻫﻠﻜﺖ ﺑﺎﺧﺘﻴﺎﺭﻩ ﺃﻭ ﺑﺄﻥ ﺗﻘﻴﻢ ﻣﻌﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺤﻞ ﻟﻄﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﺑﻌﺪ ﺑﻠﻮﻍ ﺃﻭ ﺇﻓﺎﻗﺔ ﺃﻥ ﺗﻘﻴﻢ ﻣﻊ ﺍﻟﺒﺪﻭﻱ‪ ،‬ﺑﻞ ﺗﺒﻄﻼﻥ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺗﺼﻮﻳﺮ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺠﻨﻮﻧﺔ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺍﻷﺏ ‬ ‫ﻣﺜﻼ ﻭﻫﻲ ﻏﻴﺮ ﺑﺎﻟﻐﺔ‪،‬‬ ‫ﺛﻢ ﺗﺒﻠﻎ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺟﻨﻮﻧﻬﺎ‪ ،‬ﺃﻭ ﻳﺰﻭﺟﻬﺎ ﻏﻴﺮ ﻣﺠﻨﻮﻧﺔ ﻭﺗﺠﻦ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ‬ ‫ﻭﺗﺒﻘﻰ ﻋﻠﻴﻪ ﺑﻌﺪﻩ ﺛﻢ ﺗﻔﻴﻖ‪ ،‬ﺑﻞ ﺃﺟﺎﺯ ﺑﻌﺾ ﺗﺰﻭﻳﺞ ﺍﻟﻮﻟﻲ ﻭﺍﻟﻮﺻﻲ‬ ‫ﺍﻟﻤﺠﻨﻮﻧﺔ ﺇﻥ ﻛﺎﻥ ﺃﺻﻠﺢ ﻛﻤﺎ ﻓﻲ ﺍﻟﺘﺎﺝ ﻭﻟﻮ ﺑﻠﻐﺖ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‬ ‫ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ‪.‬‬ ‫ﻭﻫﻠﻜﺘﺎ ﺑﺎﻹﺟﺎﺯﺓ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻠﻜﺘﺎ ﺑﺎﻹﺟﺎﺯﺓ ﻭﺍﻷﻣﺔ ﺑﺎﻹﻗﺎﻣﺔ؛ ﻷﻥ ﺍﻹﺟﺎﺯﺓ‬ ‫ﻭﺍﻹﻗﺎﻣﺔ ﺗﺆﺩﻳﺎﻥ ﺇﻟﻰ ﺟﻌﻞ ﺍﻟﺒﺪﻭ ﻭﻃ ﻨﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻭﻃﻨﻬﻦ ﺣﻀﺮ ‪‬ﻳﺎ‪ ،‬ﻭﻟﻠﻮﺳﺎﺋﻞ‬ ‫ﺣﺮﺍﻣﺎ‪،‬‬ ‫‬‫ﺣﻜﻢ ﺍﻟﻤﻘﺎﺻﺪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻹﺟﺎﺯﺓ ﻭﺍﻹﻗﺎﻣﺔ ﺗﻮﺻﻼﻥ ﺇﻟﻰ ﺣﺮﺍﻡ ﻛﺎﻧﺘﺎ‬ ‫ﻭﻣﻨﻊ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻤﺮﺃﺓ ‬ ‫ﻣﺜﻼ ﺑﺪﻭﻳﺔ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﺣﻀﺮﻳﺔ ﻟﺠﻔﺎﺀ ﺃﻫﻞ ﺍﻟﺒﺪﻭ‬ ‫ﻭﺟﻬﻠﻬﻢ‪.‬‬ ‫ﻭﺣﺮﻡ ﻋﻠﻰ ﺑﺪﻭﻳﺔ ﺗﺰﻭﺟﺖ ﺣﻀﺮ ‪‬ﻳﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﺑﺪﻭ ‪‬ﻳﺎ ﺑﻌﺪﻩ ﺇﻥ ﻃﻠﻘﻬﺎ ﺃﻭ‬ ‫ﻣﺎﺕ ﺃﻭ ﺣﺮﻣﺖ ﻋﻨﻪ ﺃﻭ ﻓﺎﺭﻗﻬﺎ ﺑﻮﺟﻪ ﻣﺎ‪ ،‬ﻷﻧﻬﺎ ﻗﺪ ﺻﺎﺭﺕ ﺣﻀﺮﻳﺔ ﺑﺘﺰﻭﺝ‬ ‫ﺍﻟﺤﻀﺮﻱ‪ ،‬ﻭﺇﻥ ﻓﻌﻠﺖ ﻫﻠﻜﺖ‪ ،‬ﻭﺣﺎﺻﻞ ﻛﻼﻣﻪ ﺃﻧﻪ ﺇﺫﺍ ﺳﺒﻖ ﺍﻟﺤﻀﺮ ﻭﻟﻮ ﻟﻄﻔﻠﺔ‬ ‫ﺃﻭ ﺃﻣﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﻟﻢ ﻳﺠﺰ ﻟﻬﻦ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﺒﺪﻭﻱ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺪﻭ‬ ‫ﺃﻭﻻ ﺛﻢ ﻛﺎﻥ ﺍﻟﺤﻀﺮ ﻻ ﻳﺮﺟﻌﻦ ﻟﻠﺒﺪﻭ‪ ،‬ﻭﺍﻟﻄﻔﻠﺔ ﻓﻲ ﺣﻜﻢ ﺍﻷﺏ ﻭﻛﺬﺍ‬‫‬ ‫ﺍﻟﻤﺠﻨﻮﻧﺔ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١١٧/٦‬ ‪.١١٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪164‬‬ ‫ ‪ 3‬ح ا @‪!5@ I‬ك وا& @‪a!5@ I‬‬ ‫ﺣﺮﻡ ﻋﻠﻰ ﻣﺴﻠﻤﺔﺃﻱ‪ :‬ﻣﻮﺣﺪﺓﻧﻜﺎﺡ ﻣﺸﺮﻙ ﻭﻟﻮ ﻛﺘﺎﺑ ‪‬ﻴﺎ ﻭﺇﻥ ﻓﻌﻠﺖ ﻟﻢ‬ ‫ﻣﺸﺮﻛﺎ ﻭﺗﺤﺪ‪،‬‬ ‫‬‫ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻳﺤﺪ ﺇﻥ ﻋﻠﻤﻬﺎ ﻣﻮﺣﺪﺓ‪ ،‬ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﺇﻥ ﻋﻠﻤﺘﻪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﺪﺍﻥ ﻟﻠﺸﺒﻬﺔ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ ﺫﻭ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺻﺪﺍﻕ ﻟﻬﺎ ﺇﻥ ﻋﻠﻤﺖ‪ ،‬ﻭﻻ ﻧﺴﺐ‪ ،‬ﻭﺣﺮﻣﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺇﻥ ﺗﺎﺏ‪.‬‬ ‫ﻭﻻ ﻳﺘﺰﻭﺝ ﻣﺴﻠﻢﺃﻱ‪ :‬ﻣﻮﺣﺪﺑﺪﺍﺭ ﺷﺮﻙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﺮﻩ ﺍﻟﺘﺰﻭﺝ ﻓﻴﻬﺎ ﻭﻫﻲ‬ ‫ﻣﺸﺮﻛﺎ ﻭﺍﻟﺤﻜﻢ ﻟﻪ ﻓﻴﻬﺎ‬ ‫‬‫ﺍﻟﺒﻠﺪﺓ ﺍﻟﺘﻲ ﻇﻬﺮ ﻓﻴﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺤﺎﻛﻢ ﻓﻴﻬﺎ‬ ‫ﻳﺤﻜﻢ ﺑﺄﺣﻜﺎﻡ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻟﻮ ﺃﻃﺎﻕ ﺍﻟﻤﺴﻠﻢ ﻓﻴﻬﺎ ﺇﻇﻬﺎﺭ ﺻﻼﺗﻪ ﻭﺻﻴﺎﻣﻪ‬ ‫ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﻭﻋﻠﻴﻪ ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ‪ ،‬ﻭﺍﻟﺸﻴﺦ‬ ‫ﻋﺎﻣﺮ ﻓﻲ ﺍﻹﻳﻀﺎﺡ؛ ﺇﺫ ﺟﻌﻞ ﻋﻠﺔ ﻣﻨﻊ ﺍﺗﺨﺎﺫﻫﺎ ﻭﻃ ﻨﺎ ﻣﺎ ﻳﻄﺮﺃ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻣﻦ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﻌﺪﻝ ﻣﻦ ﺳﺒﻲ ﻭﻏﻨﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻠﺔ ﺗﻌﻢ ﻣﻦ ﺗﻮﺻﻞ ﻓﻴﻬﺎ ﺇﻟﻰ ﺩﻳﻨﻪ ﻭﻟﻮ‬ ‫ﺟﻌﻞ ﻋﻼﻣﺔ ﺍﻹﺳﻼﻡ ﻓﻲ ﻟﺒﺎﺳﻪ ﻟﻘﻴﻞ‪ :‬ﺇﻧﻪ ﺍﺭﺗﺪ ﺃﻭ ﺃﺭﺍﺩ ﺇﻋﺎﻧﺔ ﺍﻟﻤﺸﺮﻛﻴﻦ؛ ﻭﻗﻴﻞ‪:‬‬ ‫ﻟﻴﺴﺖ ﺩﺍﺭ ﺷﺮﻙ ﺇﻥ ﻭﺟﺪ ﺇﻇﻬﺎﺭ ﺩﻳﻨﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﺇﺳﺮﺍﺭﻩ‪ ،‬ﻭﻻ ﻳﺘﺴﺮﻯ ﻭﺇﻥ‬ ‫ﺗﺰﻭﺝ ﻭﻣﺲ ﺃﻭ ﺗﺴﺮﻯ ﻭﻣﺲ ﻓﻔﻲ ﺣﺮﻣﺘﻬﺎ ﻗﻮﻻﻥ؛ ﺍﻟﺼﺤﻴﺢ ﻋﺪﻣﻬﺎ)‪.(١‬‬ ‫ @ ﻻ =' ا&  دار ا‪!5‬ك‬ ‫ﻻ ﻳﺘﺨﺬﻫﺎ ﻭﻃ ﻨﺎ؛ ﻷﻧﻪ ﻛﺒﻴﺮﺓ ﻭﻻ ﻳﻌﺘﻖ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﻋﺘﻖ ﺛﺒﺖ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻣﺴﻠﻤﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ‬ ‫‬‫ﺣﺮﺍ‬ ‫ﻧﻬﻲ ﺃﻥ ﻳﻌﺘﻖ ﻓﻴﻬﺎ ﻷﻥ ﻋﺒﺪﻩ ﺃﻭ ﺃﻣﺘﻪ ﻣﺎﻝ ﻓﺈﺫﺍ ﺃﻋﺘﻘﻪ ﻛﺎﻥ ‪‬‬ ‫ﺗﻌﺮﺽ ﺑﺈﻋﺘﺎﻗﻪ ﻟﻮﺟﻮﺩ ﺣﺮ ﻣﺴﻠﻢ ﻓﻲ ﺩﺍﺭ ﺍﻟﺸﺮﻙ‪ ،‬ﻓﺮﺑﻤﺎ ﺳﻌﺎﻩ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺪﻝ‬ ‫ﻣﺸﺮﻛﺎ ﻓﺄﻋﺘﻘﻪ ﺃﻭ ﺃﻋﺘﻘﻪ ﻓﻲ ﺑﻠﺪ‬ ‫‬‫ﻣﺸﺮﻛﺎ ﻭﻟﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫‬‫ﻭﺍﺳﺘﻌﺒﺪﻩ ﻳﻈﻨﻪ‬ ‫ﺍﻟﺸﺮﻙ ﻭﻫﻮﺃﻋﻨﻲ‪ :‬ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻷﻣﺔﻓﻲ ﺑﻠﺪ ﺍﻹﺳﻼﻡ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻓﻲ‬ ‫ﺑﻠﺪ ﺍﻟﺸﺮﻙ ﻭﺍﻷﻣﺔ ﻭﺍﻟﺴﻴﺪ ﻓﻲ ﺑﻠﺪ ﺍﻹﺳﻼﻡ ﻓﻼ ﻳﻌﺘﻘﻪ ﺣﺘﻰ ﻳﺨﺮﺝ ﻛﺬﺍ ﻇﻬﺮ ﻟﻲ؛‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١١٩/٦‬‬ ‫‪165‬‬‫ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺩﺍﺭﺍ ﺃﻭ ﺑﻴ ﺘﺎ ﻭﻻ ﻳﺒﺮﺃ ﻣﻨﻪ ﺑﺎﻟﺘﺰﻭﺝ‬ ‫ﻣﺴﺠﺪﺍ ﻭﻻ ‬ ‫‬‫ﻣﺴﺠﺪﺍ ﻭﺇﻥ ﺑﻨﺎﻩ ﻛﺎﻥ‬ ‫‬‫ﻭﻻ ﻳﺒﻨﻲ ﺑﻬﺎ‬ ‫ﻓﻴﻬﺎ ﺃﻭ ﺑﺎﻟﺘﺴﺮﻱ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﻭﻻ ﺑﺒﻨﺎﺀ ﻣﺴﺠﺪ ﻓﻴﻬﺎ ﺃﻭ ﺩﺍﺭ ﺃﻭ ﺑﻴﺖ ﺃﻭ ﺑﺎﻟﻌﺘﻖ‪،‬‬ ‫ﺑﻞ ﺑﺎﺗﺨﺎﺫﻫﺎ ﻭﻃ ﻨﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺫﻟﻚ ﻛﻠﻪ ﻣﺎ ﻭﺟﺪ ﺇﻇﻬﺎﺭ ﺩﻳﻨﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺳﺮﺍ)‪.(١‬‬ ‫ﻣﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ‪‬‬ ‫ ا‪mz,M‬ان ا‪  ! /‬أ@! ا ح‬ ‫ﺟﺎﺀ ﻋﻨﻪ ﮊ ‪» :‬ﺍﻟﺒﻜﺮ ﺗﺴﺘﺄﻣﺮ ﻓﻲ ﻧﻔﺴﻬﺎ ﻭﺇﺫﻧﻬﺎ ﺻﻤﺘﻬﺎ«)‪ ،(٢‬ﻭﺍﻟﺒﻜﺮ‪ :‬ﻣﻦ ﻟﻢ‬ ‫ﺗﺘﺰﻭﺝ ﻭﻟﻮ ﺯﺍﻟﺖ ﺑﻜﺎﺭﺗﻬﺎ ﺑﻐﺎﺻﺐ ﺃﻭ ﻏﻴﺮﻩ ﺃﻭ ﺧﻠﻘﺖ ﺑﻼ ﻋﺬﺭﺓ‪) ،‬ﺗﺴﺘﺄﻣﺮ ﻓﻲ‬ ‫ﻧﻔﺴﻬﺎ(‪ ،‬ﺃﻱ‪ :‬ﻳﻄﻠﺐ ﻣﻨﻬﺎ ﺍﻷﻣﺮ ﻭﺍﻹﺫﻥ‪) ،‬ﻭﺇﺫﻧﻬﺎ ﺻﻤﺘﻬﺎ(‪ ،‬ﺃﻱ‪ :‬ﺳﻜﻮﺗﻬﺎ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻋﻠﻰ ﺇﻃﻼﻗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﻮﻥ ﺳﻜﻮﺗﻬﺎ ﺭﺿﻰ ﺇﻥ ﻗﻴﻞ ﻟﻬﺎ‪ :‬ﺇﻥ ﺳﻜﺖ ﻓﺴﻜﻮﺗﻚ‬ ‫ﺭﺿﻰ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻳﻨﺒﻐﻲ ﻟﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺗﺰﻭﻳﺠﻬﺎ‪ ،‬ ﺃﻱ‪ :‬ﺗﻘﺮﻳﺮﻩ ﻭﺇﺛﺒﺎﺗﻪ ‬ ‫ﺃﻥ ﻳﺮﺳﻞ ﺇﻟﻴﻬﺎ ﺃﻣﻴﻨﻴﻦ ﻓﻴﺨﺒﺮﺍﻧﻬﺎ ﺑﺄﻧﻪ ﺯﻭﺟﻬﺎ ﻣﻦ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﺍﻟﻔﻼﻧﻲ ﻋﻠﻰ‬ ‫ﻛﺬﺍ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﻭﻳﻘﻮﻻﻥ ﻟﻬﺎ‪ :‬ﺇﻥ ﺳﻜﺖ ﻓﻬﻮ ﺭﺿﺎﻙ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻠﺰﻣﻬﺎ ﺇﻥ‬ ‫ﺳﻜﺘﺖ‪ .‬ﺍﻫ ‪ .‬ﻭﺍﺳﺘﺤﺐ ﺑﻌﻀﻬﻢ ﺇﻋﻼﻡ ﺍﻟﺒﻜﺮ ﺃﻥ ﺳﻜﻮﺗﻬﺎ ﺇﺫﻥ؛ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‬ ‫ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻓﻠﻮ ﻗﺎﻟﺖ ﺑﻌﺪ ﺍﻟﻌﻘﺪ‪ :‬ﻣﺎ ﻋﻠﻤﺖ ﺃﻥ ﺻﻤﺘﻲ ﺇﺫﻥ ﻟﻢ ﻳﺒﻄﻞ ﺍﻟﻌﻘﺪ‬ ‫ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﺃﺑﻄﻠﻪ ﺑﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺷﻌﺒﺎﻥ ﻣﻨﻬﻢ‪ :‬ﻳﻘﺎﻝ ﻟﻬﺎ‪ :‬ﺛﻼﺛﺎ‬ ‫ﺇﻥ ﺭﺿﻴﺖ ﻓﺎﺳﻜﺘﻲ‪ ،‬ﻭﺇﻥ ﻛﺮﻫﺖ ﻓﺎﻧﻄﻘﻲ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﻄﺎﻝ ﺍﻟﻤﻘﺎﻡ ﻣﻌﻬﺎ ﻟﺌﻼ‬ ‫ﺗﺨﺠﻞ ﻓﻴﻤﻨﻌﻬﺎ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﺴﺎﺭﻋﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻇﻬﺮﺕ ﻋﻼﻣﺔ ﺍﻟﺴﺨﻂ ﻣﻨﻬﺎ ﻟﻢ ﺗﻨﻜﺢ ﻭﻟﻮ ﺳﻜﺘﺖ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‬ ‫ﺃﻥ ﺇﺫﻧﻬﺎ ﺻﻤﺘﻬﺎ ﻭﻟﻮ ﻟﻢ ﻳﻘﻞ ﻟﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﺒﻜﺮ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﻌﺎﻗﻠﺔ‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻨﻮﺏ ﺻﻤﺘﻬﻤﺎ ﻋﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫‬‫ﻓﺈﻥ ﺍﻟﻄﻔﻠﺔ ﻭﺍﻟﻤﺠﻨﻮﻧﺔ ﻻ ﺇﺫﻥ ﻟﻬﻤﺎ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١١٩/٦‬ ‪.١٢٠‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻹﻛﺮﺍﻩ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﻳﺠﻮﺯ ﻧﻜﺎﺡ ﺍﻟﻤﻜﺮﻩ‪ ،‬ﺡ‪.٦٩٤٦ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪166‬‬ ‫ﺑﺪ ﻣﻦ ﺍﺳﺘﺌﻤﺎﺭ ﺍﻟﺒﻜﺮ ﻭﻟﻮ ﻏﻴﺮ ﺑﺎﻟﻐﺔ‪ ،‬ﻭﺃﻥ ﻟﻬﺎ ﺇﺫ ﻧﺎ ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ‪،‬‬ ‫ﻻ ‬ ‫ﻭﻇﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ ﺃﻥ ﺍﻟﺒﻜﺮ ﻻ ﻳﺰﻭﺟﻬﺎ ﺍﻷﺏ ﻭﻻ ﻏﻴﺮﻩ ﺇﻻ ﺑﺎﺳﺘﺌﻤﺎﺭ‪ ،‬ﻓﺈﻥ ﻭﻗﻊ‬ ‫ﻭﺃﻧﻜﺮﺕ ﺑﻄﻞ‪ ،‬ﻭﺑﻪ ﻗﻠﻨﺎ‪ ،‬ﺇﻻ ﺍﺑﻦ ﻋﺒﺎﺩ ‪ 5‬ﻓﺈﻧﻪ ﻛﺄﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﻳﻘﻮﻝ‪ :‬ﻋﻘﺪ‬ ‫ﺍﻷﺏ ﻣﺎﺽ ﻋﻠﻴﻬﺎ ﻭﻟﻮ ﺭﺩﺗﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻨﻪ ﮊ ‪:‬‬ ‫»ﻛﺎﻧﺖ ﺧﻨﺴﺎﺀ ﺑﻨﺖ ﺣﺰﺍﻡ ﺍﻷﻧﺼﺎﺭﻳﺔ ﺯﻭﺟﻬﺎ ﺃﺑﻮﻫﺎ ﻭﻫﻲ ﺛﻴﺐ‪ ،‬ﻓﻜﺮﻫﺖ ﺫﻟﻚ‪،‬‬ ‫ﻓﺄﺗﺖ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﺄﺧﺒﺮﺗﻪ ﻓﺮﺩ ﻧﻜﺎﺣﻬﺎ«)‪ ،(١‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻣﺮﺟﻮﺣﺔ‪:‬‬ ‫»ﻭﻫﻲ ﺑﻜﺮ«‪ .‬ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻗﻴﻞ ﻓﻲ ﺍﻟﺒﻜﺮ‪ :‬ﺇﻥ ﺯﻭﺟﻬﺎ ﻭﻟﻴﻬﺎ ﺟﺎﺯ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺇﻧﻜﺎﺭ ﻟﻬﺎ‪ ،‬ﻭﻳﺰﻭﺝ ﺍﻷﺏ ﺍﻟﺒﻜﺮ ﺍﻟﻄﻔﻠﺔ‪ ،‬ﻭﺷﺬ ﺍﻟﻤﺎﻧﻊ‪ ،‬ﻭﺃﻟﺤﻖ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺠﺪ‬ ‫ﺑﺎﻷﺏ ﻓﻲ ﻣﻀﻲ ﺗﺰﻭﻳﺞ ﺍﻟﺒﻜﺮ ﺍﻟﺒﺎﻟﻐﺔ‪ ،‬ﻭﻻ ﻳﻘﺪﻡ ﻟﻠﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺒﻜﺮ ﺇﻻ ﺑﻌﺪ‬ ‫ﺭﺿﺎﻫﺎ ﻟﻠﺮﻭﺍﻳﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ‪ ،‬ﻓﺈﻥ ﻭﻗﻊ ﻗﺒﻞ ﺍﺳﺘﺌﺬﺍﻧﻬﺎ ﺭﺩ ﺍﻷﻣﺮ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪،‬‬ ‫ﻫﺬﺍ ﻣﺮﺍﺩ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻓﻬﻢ ﺑﻌﻀﻬﻢ ﺃﻧﻬﻢ ﻳﺠﻴﺰﻭﻥ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﺑﺪﻭﻥ‬ ‫ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﺛﻢ ﻳﺮﺩ ﺍﻷﻣﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺟﻌﻞ ﺳﻜﻮﺗﻬﺎ ﺭﺿﺎﻫﺎ ﻷﻧﻬﺎ ﻗﺪ ﺗﺴﺘﺤﻴﻲ‬ ‫ﺃﻥ ﺗﻔﺼﺢ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﺴﻜﻮﺕ ﺍﻟﻀﺤﻚ ﻭﺍﻟﺒﻜﺎﺀ‪ ،‬ﻭﺍﻟﺼﻴﺤﺔ‪ ،‬ﻭﺍﻟﻤﻄﻠﻘﺔ ﻓﻲ‬ ‫ﻣﺠﻠﺲ ﺍﻟﻌﻘﺪ ﻛﺎﻟﺜﻴﺐ ﺇﺫﺍ ﺃﺭﺍﺩ ﻭﻟﻴﻬﺎ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺇﻻ ﻓﻲ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻓﺎﺳﺪﺍ ﻭﻣﺴﻬﺎ‪ ،‬ﺃﻭ ﻓﻲ ﻃﻔﻮﻟﻴﺔ ﺛﻢ ﻓﺎﺭﻗﺘﻪ ﻭﺑﻠﻐﺖ ﻓﺤﻜﻤﻬﺎ‬ ‫‬‫ﺍﻟﺘﻲ ﻧﻜﺤﺖ‬ ‫ﻛﺎﻟﺜﻴﺐ‪ ،‬ﻭﻣﻦ ﻭﻟﺪﺕ ﺑﻼ ﻋﺬﺭﺓ ﻓﻜﺎﻟﺒﻜﺮ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺍﻟﻤﻐﻠﻮﺑﺔ ﻋﻠﻰ ﻧﻔﺴﻬﺎ‬ ‫ﻓﺄﺯﻳﻠﺖ ﻋﺬﺭﺗﻬﺎ ﻛﺎﻟﺜﻴﺐ ﻓﻲ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺍﻟﺘﻲ ﺯﺍﻟﺖ ﻋﺬﺭﺗﻬﺎ ﺑﻮﺛﺒﺔ ﺃﻭ ﻣﺎﺀ ﺃﻭ‬ ‫ﺭﻛﻮﺏ ﺃﻭ ﺯﻧﺎ ﻛﺎﻟﺒﻜﺮ ﻓﻲ ﺍﻟﺮﺿﻰ)‪.(٢‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺍﻟﺒﻜﺮ ﺇﺫﺍ ﺯﻭﺟﺖ ﻭﺃﻋﻠﻤﺖ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻓﺴﻜﺘﺖ‪ ،‬ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺳﻜﻮﺗﻬﺎ‪ :‬ﺭﺿﺎﻫﺎ ﺇﺫﺍ ﺍﺳﺘﻴﻘﻨﺖ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺻﺢ ﻣﻌﻬﺎ‪ ،‬ﻭﻋﻠﻤﺖ ﺑﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﺫﺍ ﺯﻭﺝ ﺍﺑﻨﺘﻪ ﻭﻫﻲ ﻛﺎﺭﻫﺔ ﻓﻨﻜﺎﺣﻪ ﻣﺮﺩﻭﺩ‪ ،‬ﺡ‪:‬‬ ‫‪.٥١٣٩‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٢١/٦‬ ‪ ،١٢٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩٦/٧‬‬ ‫‪167‬‬‫ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻻ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺠﺔ ﺇﻻ ﺑﺎﻟﺸﻬﻮﺩ‪ ،‬ﺃﻭ ﺷﻬﺎﺩﺓ ﺑﻴﻨﺔ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺇﻋﻼﻡ ﺍﻟﻮﻟﻲ ﻟﻬﺎ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﺍﻟﺒﺎﻟﻐﺔ ﻟﻬﺎ‪ ،‬ﺗﻜﻮﻥ ﺣﺠﺔ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﺇﺫﺍ ﻟﻢ ﺗﻐﻴﺮ ﻭﺻﺢ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺳﻜﻮﺗﻬﺎ‪ :‬ﺭﺿﺎﻫﺎ‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺣﺘﻰ ﻳﻘﺎﻝ ﻟﻬﺎ‪ ،‬ﻣﻊ ﺇﻋﻼﻣﻬﺎ‪ :‬ﻋﻠﻰ ﺃﻥ ﺳﻜﻮﺗﻚ‬ ‫ﺭﺿﺎﻙ‪ ،‬ﻭﻳﺸﻬﺪ ﻋﻠﻴﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺤﻜﻢ)‪.(١‬‬ ‫ ا‪mz,M‬ان ا‪  *f‬أ@! ا ح‬ ‫ﺍﻟﺜﻴﺐ‪ :‬ﻫﻲ ﻣﻦ ﺗﺰﻭﺟﺖ ﻭﻟﻮ ﻟﻢ ﺗﺰﻝ ﺑﻜﺎﺭﺗﻬﺎ ﺗﻌﺮﺏ‪ ،‬ﺃﻱ‪ :‬ﺗﻔﺼﺢ ﻋﻦ ﻧﻔﺴﻬﺎ‬ ‫ﺗﻘﻮﻝ‪ :‬ﻻ ﺃﻭ ﻧﻌﻢ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺯﺍﻟﺖ ﺑﻜﺎﺭﺗﻬﺎ ﻓﻘﻂ‪ ،‬ﻭﻟﻜﻦ ﺃﻟﺤﻖ ﺑﻬﺎ ﻣﻦ ﺩﺧﻞ‬ ‫ﻋﻠﻴﻬﺎ ﺍﻟﺰﻭﺝ ﻭﻣﻦ ﻃﻠﻘﺖ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻣﺮ ‬ ‫ﺁﻧﻔﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺤﻖ‬ ‫ﺑﺎﻟﺜﻴﺐ ﺑﻞ ﻫﻲ ﺑﻜﺮ ﻣﺎ ﻟﻢ ﺗﺰﻝ ﺑﻜﺎﺭﺗﻬﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺛﻴﺐ ﺇﺫﺍ ﺃﺯﻳﻠﺖ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪،‬‬ ‫ﺃﻭ ﻭﻟﺪﺕ ﺑﺪﻭﻧﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻣﻨﻌﺖ ﺍﻟﺜﻴﺐ ﻟﻢ ﻳﻤﺾ ﻋﻠﻴﻬﺎ ﻓﻌﻞ ﺍﻟﻮﻟﻲ ﻣﻄﻠﻘﺎ ﻋﻨﺪﻧﺎ‬ ‫ﺇﻻ ﺍﺑﻦ ﻋﺒﺎﺩ ﻛﺄﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻓﺈﻧﻬﻢ ﺃﻣﻀﻮﺍ ﻋﻠﻴﻬﺎ ﻓﻌﻞ ﺍﻷﺏ ﻭﻟﻮ ﺭﺩﺗﻪ ﻭﻓﻲ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺯ ﻋﻠﻰ ﺍﻟﺒﻜﺮ ﻭﺍﻟﺜﻴﺐ ﻓﻌﻞ ﻭﻟﻴﻬﻤﺎ ﻭﻟﻮ ﺃﻧﻜﺮﺗﺎ‪.‬‬ ‫ﻭﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﺜﻴﺐ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﻌﺎﻗﻠﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﻴﺐ ﺍﻟﻄﻔﻠﺔ ﻓﻴﺰﻭﺟﻬﺎ ﺍﻷﺏ‬ ‫ﻛﺎﻟﺒﻜﺮ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﻣﺎﻟﻚ ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻣﻨﻊ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻥ ﺯﺍﻟﺖ ﺑﻜﺎﺭﺗﻬﺎ‬ ‫ﺑﺎﻟﻮﻁﺀ‪ ،‬ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺍﻷﻳﻢ ﺃﺣﻖ ﺑﻨﻔﺴﻬﺎ ﻣﻦ ﻭﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﺒﻜﺮ ﺗﺴﺘﺄﺫﻥ ﻓﻲ ﻧﻔﺴﻬﺎ‬ ‫ﻭﺇﺫﻧﻬﺎ ﺻﻤﺎﺗﻬﺎ«)‪ ،(٢‬ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﺍﺳﺘﺄﻣﺮﻭﺍ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺇﺑﻀﺎﻋﻬﻦ ﻭﺃﻟﺤﻘﻮﻫﻦ‬ ‫ﺑﺄﻫﻮﺍﺋﻬﻦ«)‪ ،(٣‬ﻭﺍﻟﻤﻌﻨﻰ‪ :‬ﺍﻃﻠﺒﻮﺍ ﻣﻨﻬﻦ ﺍﻹﺫﻥ ﻓﻲ ﻓﺮﻭﺟﻬﻦ ﺑﺄﻥ ﺗﻘﻮﻟﻮﺍ‪ :‬ﻫﻞ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٠٠/٧‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﺳﺘﺌﺬﺍﻥ ﺍﻷﻳﻢ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﻨﻄﻖ ﻭﺍﻟﺒﻜﺮ‬ ‫ﺑﺎﻟﺴﻜﻮﺕ‪ ،‬ﺡ‪.١٤٢١ :‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﻴﺮﻩ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﺫﻥ ﺍﻟﺒﻜﺮ‪ ،‬ﺡ‪ ،٣٢٦٦ :‬ﺩﻭﻥ ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺍﻷﺧﻴﺮﺓ‪» :‬ﻭﺃﻟﺤﻘﻮﻫﻦ ﺑﺄﻫﻮﺍﺋﻬﻦ« ﻓﻠﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪168‬‬ ‫ﺗﺮﻳﺪﻳﻦ ﺍﻟﺘﺰﻭﺝ؟ ﺃﻭ ﻫﻞ ﺗﺮﻳﺪﻳﻦ ﺍﻟﺘﺰﻭﺝ ﺑﻔﻼﻥ؟ ﻓﺈﻥ ﺃﻧﻌﻤﺖ ﻓﺬﺍﻙ‪ ،‬ﻭﺇﺫﺍ ﺫﻛﺮ ﻟﻬﺎ‬ ‫ﺃﺣﺪﺍ ﻓﻬﻮﺕ ﻏﻴﺮﻩ ﻣﻤﻦ ﻫﻮ ﻟﻬﺎ ﻛﻔﺆ ﻭﻳﺼﻠﺢ ﻟﻬﺎ ﻓﻼ ﻳﻤﻨﻌﻬﺎ‪.‬‬ ‫ﺍﻟﻮﻟﻲ ‬ ‫ﺑﻜﺮﺍ ﺇﻻ ﺑﺮﺿﺎﻫﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺃﺭﺍﺩ‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺮﺃﺓ ﻭﻟﻮ ‬ ‫ﺑﻜﺮﺍ ﺍﻗﺘﺪﺍﺀ ﺑﺮﺳﻮﻝ ﺍﷲ ﮊ ‪.‬‬ ‫ﺍﻟﻮﻟﻲ ﺃﻥ ﻳﻌﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﻭﻟﻴﺘﻪ ﺍﺳﺘﺄﺫﻧﻬﺎ ﻗﺒﻠﻪ ﻭﻟﻮ ‬ ‫ﻭﺇﻥ ﺍﺳﺘﺄﺫﻥ ﺍﻟﺒﻜﺮ ﻭﻟﻴﻬﺎ ﻓﺴﻜﺘﺖ ﻓﺰﻭﺟﻬﺎ ﻓﺄﻧﻜﺮﺕ ﻟﻢ ﻳﻠﺰﻣﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻠﺰﻣﻬﺎ ﻭﻻ ﻳﻘﺒﻞ ﻋﻠﻴﻬﺎ ﻗﻮﻟﻪ‪ :‬ﺃﻣﺮﺗﻨﻲ ﺃﻥ ﺃﺯﻭﺟﻬﺎ ﺃﻭ ﺯﻭﺟﺘﻬﺎ ﻓﺮﺿﻴﺖ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻋﻠﻤﺖ ﻓﻘﺎﻣﺖ ﺃﻭ ﻗﻌﺪﺕ ﺃﻭ ﺃﺧﺬﺕ ﻓﻲ ﻋﻤﻞ ﻣﺎ ﻟﺰﻣﻬﺎ‪ ،‬ﻭﻟﻮ ﺃﻧﻜﺮﺕ ﺑﻌﺪ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﻀﻰ ﺯﻣﺎﻥ ﻓﺄﻧﻜﺮﺕ ﻭﺍﺩ‪‬ﻋﺖ ﺃﻧﻬﺎ ﻟﻢ ﺗﻌﻠﻢ ﺇﻻ ﻓﻲ ﻭﻗﺖ ﺃﻧﻜﺮﺕ ﻓﻴﻪ ﻟﻢ ﻳﻨﺼﺖ‬ ‫ﺇﻟﻴﻬﺎ ﺇﻥ ﺷﻬﺮ ﻭﻛﺎﻧﺖ ﻣﻤﻦ ﻻ ﻳﺨﻔﻰ ﻋﻨﻬﺎ ﻣﺜﻠﻪ‪ ،‬ﻭﺇﻥ ﺃﻛﻠﺖ ﺍﻟﺜﻴﺐ ﻃﻌﺎﻡ ﺍﻟﺰﻭﺝ‬ ‫ﺃﻭ ﻟﺒﺴﺖ ﺛﻴﺎﺑﻪ ﺃﻭ ﺳﻜﻨﺖ ﺩﺍﺭﻩ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ ﻓﺮﺿﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﺃﻣﻜﻨﺘﻪ‬ ‫ﻧﻔﺴﻬﺎ ﻓﺠﺎﻣﻌﻬﺎ‪ ،‬ﺃﻭ ﺗﻌﺮﺕ ﻗﺪﺍﻣﻪ ﻓﺮﺃﻯ ﻣﺎ ﺑﻄﻦ ﺑﻌﺪ ﻋﻠﻤﻬﺎ ﺑﺎﻟﻨﻜﺎﺡ ﻓﺮﺿﻲ‪،‬‬ ‫ﻻ ﺇﻥ ﻣﺴﺘﻪ ﻫﻲ‪ .‬ﻭﺇﻥ ﺃﺧﺒﺮﻫﺎ ﺃﻣﻴﻨﺎﻥ ﺃﻥ ﻭﻟﻴﻬﺎ ﺯﻭﺟﻬﺎ ﻣﻦ ﻓﻼﻥ ﻭﺭﺿﻴﺖ ﻓﺨﺮﺝ‬ ‫ﻏﻴﺮﻩ ﻟﻢ ﻳﻠﺰﻣﻬﺎ‪ ،‬ﻭﻟﺰﻣﻬﺎ ﺇﺫﺍ ﺭﺿﻴﺖ ﻓﺨﺮﺝ ﺍﻟﺼﺪﺍﻕ ﺃﻗﻞ ﻣﻤﺎ ﻗﻴﻞ ﻟﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺘﺰﻭﻳﺞ ﻓﻲ ﻏﻴﺮ ﺍﻟﻮﻗﺖ ﺍﻟﻤﺬﻛﻮﺭ ﻟﻬﺎ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﺒﻜﺮ ﻭﺍﻟﺜﻴﺐ ﺍﻟﻨﻜﺎﺡ ﺑﺮﺿﺎﻫﻤﺎ ﻓﻲ‬ ‫ﺍﻟﻘﻠﺐ ﻭﻟﻮ ﻃﺮﻓﺔ ﻋﻴﻦ‪ ،‬ﻭﺗﻘﻮﻡ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﷲ ﺑﻜﻞ ﻣﻦ ﺗﻴﻘﻨﺖ ﺑﻪ‬ ‫ﻭﺍﻃﻤﺄﻧﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﺤﻜﻢ ﺑﺎﻹﻗﺮﺍﺭ ﺃﻭ ﺍﻟﺴﻜﻮﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ‬ ‫ﻳﺸﺘﻬﺮ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﻳﺨﺒﺮ ﺑﻪ ﺃﻣﻴﻨﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻋﻼﻡ ﺍﻟﻮﻟﻲ ﺃﻭ ﺍﻟﺰﻭﺝ ﺃﻭ ﺭﺳﻮﻝ‬ ‫ﺃﺣﺪﻫﻤﺎ ﺣﺠﺔ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺨﺒﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺯﻭﺟﻨﻲ ﺑﻤﻦ ﺷﺌﺖ ﻓﻼ ﺑﺪ‬ ‫ﻣﻦ ﺃﻥ ﺗﺨﺒﺮ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﻓﺘﻘﺒﻞ ﺃﻭ ﺗﺮﺩ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺯﻭﺟﻨﻲ ﺑﻔﻼﻥ ﻓﺰﻭﺟﻬﺎ ﺑﻪ‬ ‫ﻓﻜﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﺪ ﻓﻲ ﻫﺬﺍ ﺭﺟﻮ ﻋﺎ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻗﻮﻝ ﺇﻧﻬﺎ ﻻ ﺗﺠﺪ ﺍﻹﻧﻜﺎﺭ‬ ‫ﺇﺫﺍ ﺃﺑﺎﺣﺖ ﻟﻪ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﻭﻟﻮ ﻟﻢ ﺗﻌﻴﻦ ‬ ‫ﺭﺟﻼ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٢٣/٦‬ ‪ ،١٢٥‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٩٧/٧‬ ‪.٤٩٩‬‬ ‫‪169‬‬‫ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ ‪ *g‬ا!أة ا ح‬ ‫ﺇﺫﺍ ﻃﻠﺒﺖ ﺍﻟﻤﺮﺃﺓ ﺃﻥ ﺗﺰﻭﺝ ﺑﻌﺒﺪ‪ ،‬ﺑﺈﺫﻥ ﺳﻴﺪﻩ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻦ ﺟﻨﺴﻪ ﻓﻌﻠﻰ ﻭﻟﻴﻬﺎ‬ ‫ﺃﻥ ﻳﺰﻭﺟﻬﺎ‪.‬‬ ‫ﻭﺍﺣﺪﺍ‪.‬‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻟﻠﻮﻟﻲ ﺃﻥ ﻳﺮﺩ‬ ‫ﻭﺍﻟﺬﻱ ﻧﺤﺒﻪ‪ ،‬ﺇﺫﺍ ﻃﻠﺒﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﺰﻭﻳﺞ ﺑﻜﻔﺌﻬﺎ‪ :‬ﺃﻥ ﻳﺄﺧﺬ ﻭﻟﻴﻬﺎ ﺑﺘﺰﻭﻳﺠﻬﺎ‬ ‫ﻭﺇﻻ ﺯﻭﺟﻬﺎ ﺍﻟﻮﻟﻲ ﻣﻦ ﺑﻌﺪﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ‪ : 5‬ﺇﺫﺍ ﻃﻠﺒﺖ ﺍﻟﻤﺮﺃﺓ ﻛﻔﺄﻫﺎ ﻓﻼ ﻳﺮﺩ ﺍﻟﻮﻟﻲ ‬ ‫ﺃﺣﺪﺍ‪،‬‬ ‫ﻭﻳﺰﻭﺟﻬﺎ‪.‬‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻭﻻﻳﺔ‪ ،‬ﻓﻸﻭﻟﻴﺎﺋﻪﺇﻥ ﺷﺎﺅﻭﺍﺃﻧﺰﻟﻮﻩ ﺇﻟﻰ ﺣﺴﻦ‬ ‫ﺍﻟﻤﻴﻌﺎﺩ‪ ،‬ﻭﺇﻥ ﺷﺎﺅﻭﺍ ﺳﺄﻟﻮﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﺣﺠﺔ‪ ،‬ﻓﻬﻮ ﻇﺎﻟﻢ‪.‬‬ ‫ﻓﺈﻥ ﻓﻌﻞ ﻭﺃﺭﺍﺩ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻮﺏ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺛﻢ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻭﻳﻘﻮﻝ ﻟﻬﺎ‪ :‬ﺇﻧﻪ‬ ‫ﻳﻔﻌﻞ ﻟﻬﺎ ﻣﺎ ﻣﻨﻌﻬﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ﻟﻄﺎﻟﺐ؛ ﻷﻥ ﺍﻟﺤﻖ ﻫﺎﻫﻨﺎ ﻟﻠﻤﺮﺃﺓ‪.‬‬ ‫ﻭﺇﺫﺍ ﺭﻏﺒﺖ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺗﺰﻭﻳﺞ ﻏﻴﺮ ﻛﻔﺌﻬﺎ‪ ،‬ﻭﺍﺧﺘﺎﺭﺗﻪ ﻟﻨﻔﺴﻬﺎ‪ ،‬ﻭﺃﺑﻰ ﻣﻦ ﺫﻟﻚ‬ ‫ﺍﻟﻮﻟﻲ‪ ،‬ﻓﻼ ﻳﻠﺰﻣﻪ ﺗﺰﻭﻳﺠﻬﺎ‪.‬‬ ‫ﻓﺈﻥ ﺍﺗﻔﻘﺖ ﻫﻲ ﻭﻛﻔﺆﻫﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻠﻮﻟﻲ ﻓﺴﺦ ﺫﻟﻚ ﺍﻟﻨﻜﺎﺡ)‪.(١‬‬ ‫ إ‪!a‬اه ا!أة ‪ N8‬ا ح‬ ‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﺗﺤﻤﻞ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﻴﺔ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺇﻥ ﺯﻭﺝ ﺍﻟﻮﻟﻲ‪ ،‬ﺑﻼ‬ ‫ﺭﺃﻳﻬﺎ‪ ،‬ﻓﺒﻠﻐﻬﺎ ﻓﺮﺿﻴﺖ ﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻬﺎ ﺭﺿﺎ ﻭﻻ ﻛﺮﺍﻫﻴﺔ‪ ،‬ﻓﺪﺧﻞ‬ ‫ﺍﻟﺰﻭﺝ‪ ،‬ﻓﺄﺟﺎﺯﺗﻪ ﺑﺮﺿﺎﻫﺎ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ ﻋﻠﻴﻬﺎ ﻭﻟﻬﺎ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥١٢ ،٥١١/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪170‬‬ ‫ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻤﻬﺎ‪ ،‬ﺃﻭ ﺑﻠﻐﻬﺎ ﻓﻠﻢ ﻳﺴﻤﻊ ﻣﻨﻬﺎ ﺭﺿﻰ ﻭﻻ‬ ‫ﻛﺮﺍﻫﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻟﺠﻮﺍﺯ ﻏﻴﺮﺕ‪ ،‬ﻭﻗﺎﻟﺖ‪ :‬ﻟﻢ ﺃﻛﻦ ﺭﺿﻴﺖ‪ ،‬ﻓﻬﻲ ﻋﻠﻰ ﺍﻟﺘﻐﻴﻴﺮ‪،‬‬ ‫ﺣﺘﻰ ﻳﻌﻠﻢ ﺭﺿﺎﻫﺎ)‪.(١‬‬ ‫  و; ا@!أة ‪ !@c‬و ! رأ‬ ‫ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺑﺄﻣﺮ ﻭﻟﻴﻬﺎ‪ ،‬ﺑﻐﻴﺮ ﺭﺃﻳﻬﺎ‪ ،‬ﺛﻢ ﻋﻠﻤﺖ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻓﻜﺮﻫﺖ ﻓﻲ‬ ‫ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﻐﻴﺮ ﺫﻟﻚ ﺑﻠﺴﺎﻧﻬﺎ‪ :‬ﺇﻧﻪ ﻻ ﺑﺄﺱ‪ ،‬ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﻛﺮﺍﻫﻴﺔ ﺗﻐﻴﻴﺮ؛ ﻷﻥ‬ ‫ﺍﻟﻜﺮﺍﻫﻴﺔ ﻗﺪ ﺗﻜﻮﻥ ﻟﻮﺟﻮﻩ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻣﺘﻤﺴﻜ ﺎ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻭﻛﺮﻫﺖ ﻣﻨﻪ‬ ‫ﻣﺎ ﻛﺮﻫﺖ‪ ،‬ﺣﺘﻰ ﺃﻇﻬﺮﺕ ﺍﻟﺮﺿﻰ ﺑﻪ‪ ،‬ﻭﻫﻮ ﻋﻨﺪﻱ ﺟﺎﺋﺰﺇﻥ ﺷﺎﺀ ﺍﷲﻭﺇﻥ‬ ‫ﺯﻭﺟﺖ ﺍﻣﺮﺃﺓ ﺑﺮﺟﻞ ﻭﻏﺎﺏ ﻭﺯﻭﺟﺖ ﺑﺂﺧﺮ‪ ،‬ﻭﺭﺿﻴﺖ ﺑﻪ‪ ،‬ﻓﺎﺩ‪‬ﻋﻰ ﺍﻷﻭﻝ ﺭﺿﺎﻫﺎ‬ ‫ﻓﻼ ﻳﻤﻴﻦ ﻋﻠﻴﻬﺎ؛ ﻷﻧﻬﺎ ﻟﻮ ﺃﻗﺮﺕ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﻗﺪ ﺭﺿﻴﺖ ﺑﺎﻷﻭﻝ‪ ،‬ﻣﻦ ﺑﻌﺪ ﺗﻐﻴﺮﻫﺎ‬ ‫‬ ‫ﺑﺎﻃﻼ‪ ،‬ﻓﻤﻦ ﺃﺟﻞ ﻫﺬﺍ ﻻ ﻳﻤﻴﻦ ﻋﻠﻴﻬﺎ)‪.(٢‬‬ ‫ﻟﻨﻜﺎﺣﻪ‪ ،‬ﻭﺭﺿﺎﻫﺎ ﺑﺎﻵﺧﺮ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬ ‫ إ‪ 3‬ر ا!أة   و; ا‪2‬‬ ‫ﺇﻥ ﺗﺰﻭﺟﺖ ﺍﻣﺮﺃﺓ ﺑﺈﺫﻥ ﻭﻟﻴﻬﺎﺃﻱ‪ :‬ﺻﺎﺭﺕ ﺫﺍﺕ ﺯﻭﺝ ﺑﺘﺰﻭﻳﺞ ﻭﻟﻴﻬﺎ ﺑﺄﻥ‬ ‫ﺗﺰﻭﺟﻬﺎ ﺭﺟﻞ ﺑﻪ ﺳﻮﺍﺀ ﺯﻭﺟﻬﺎ ﺍﻟﻮﻟﻲ ﺑﻐﻴﺮ ﺇﺫﻧﻬﺎ ﺃﻭ ﺑﺈﺫﻧﻬﺎﻓﺄﻧﻜﺮﺕ ﺑﻌﺪ ﺍﻟﻌﻘﺪ‬ ‫ﻭﻗﺒﻞ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﻣﻌﻨﻰ ﺃﻧﻜﺮﺕ ﺃﻧﻬﺎ ﻟﻢ ﺗﻘﺒﻞ ﺍﻟﻌﻘﺪ ﻭﺃﻧﻬﺎ ﺃﺑﻄﻠﺘﻪ‪ ،‬ﺛﻢ ﻭﻃﺌﺖ ﻏﻠﺒﺔ‬ ‫ﺛﻢ ﺃﺟﺎﺯﺕ ﺟﺎﺯ ﺍﻟﻨﻜﺎﺡ ﻋﻨﺪ ﺟﻤﻬﻮﺭﻧﺎ ﻭﺗﺤﺮﻡ ﻋﻨﺪ ﻏﻴﺮﻧﺎ‪ ،‬ﻭﻗﻠﻴﻞ ﻣﻨﺎ؛ ﻷﻥ ﺫﻟﻚ‬ ‫ﺍﻟﺠﻤﺎﻉ ﺯﻧﺎ ﺃﻣﺎ ﺍﻟﻘﻠﻴﻞ ﻣﻨﺎ ﻓﻸﻧﺎ ﻧﺮﻯ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺰﻧﻴﺔ ﻋﻠﻰ ﺯﺍﻧﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮﻧﺎ ﻓﺈﻧﻪ‬ ‫ﻣﺤﻀﺎ ﻓﻼ‬ ‫‬‫ﻭﻟﻮ ﻛﺎﻥ ﻻ ﺗﺤﺮﻡ ﺍﻟﻤﺰﻧﻴﺔ ﻋﻠﻰ ﺯﺍﻧﻴﻬﺎ ﻟﻜﻦ ﺭﺃﻯ ﺃﻥ ﻓﻲ ﺫﻟﻚ ﺯﻧﺎ‬ ‫ﻳﻌﺘﺪ ﺑﻪ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺨﻄﺄ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﻣﺨﺎﻟﻔﺔ ﺍﻷﻣﺮ ﺍﻟﺸﺮﻋﻲ ﻓﻴﻪ‬ ‫ﻣﺤﺮﻣﺎ ﻟﻠﻤﺮﺃﺓ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪ ،‬ﻭﻭﺟﻪ ﻗﻮﻝ ﺟﻤﻬﻮﺭﻧﺎ ﺑﻌﺪﻡ ﺗﺤﺮﻳﻤﻬﺎ‬ ‫‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩٩/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٠٦/٧‬ ‪.٥٠٧‬‬ ‫‪171‬‬‫ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻓﻴﻤﺎ ﻇﻬﺮ ﻟﻲ ﺃﻧﻪ ﻟﻢ ﻳﺠﺎﻣﻌﻬﺎ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﺰﻧﺎ ﺑﻞ ﻋﻠﻰ ﺭﺳﻢ ﺍﻟﻨﻜﺎﺡ ﺑﻮﻟﻲ‬ ‫ﻭﺷﺎﻫﺪﻳﻦ ﻭﻟﻮ ﺃﺧﻄﺄ ﻓﻲ ﺩﺧﻮﻟﻪ ﺑﻬﺎ ﻗﺒﻞ ﺭﺿﺎﻫﺎ ﻓﻠﻴﺲ ﺑﺰﺍﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻴﺴﺖ‬ ‫ﺯﺍﻧﻴﺔ ﻷﻧﻬﺎ ﻣﻐﻠﻮﺑﺔ‪ ،‬ﻓﻠﻤﺎ ﻟﻢ ﺗﺤﺮﻡ ﺟﺎﺯ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻴﻪ ﺑﺸﺮﻁ ﺃﻥ ﺗﺠﻴﺰ ﺑﻌﺪ ﺍﻟﻤﺲ‪،‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﻳﻢ ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﻘﺮﺑﻬﺎ‬ ‫ﺑﻤﺲ ﺃﻭ ﻧﻈﺮ ﺑﺸﻬﻮﺓ ﻗﺒﻞ ﺃﻥ ﺗﺠﻴﺰ ﺍﻟﻨﻜﺎﺡ ﻓﺈﻥ ﻓﻌﻞ ﻟﻢ ﺗﺤﺮﻡ ﻋﻨﺪ ﺟﻤﻬﻮﺭﻧﺎ ﻛﻤﺎ‬ ‫ﺫﻛﺮ‪ ،‬ﻭﺑﻄﻞ ﻋﻨﺪ ﻏﻴﺮﻧﺎ ﻭﻗﻠﻴﻞ ﻣﻨﺎ ﻭﺣﺮﻣﺖ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﺍﻷﻳﻢ ﺃﺣﻖ ﺑﻨﻔﺴﻬﺎ‬ ‫)‪(١‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﺠﺰﻱ‬ ‫ﻣﻦ ﻭﻟﻴﻬﺎ« ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ‬ ‫ﺑﺪ ﻣﻦ ﺗﻌﻘﻴﺒﻬﺎ ﺑﺎﻹﺟﺎﺯﺓ ﺑﻌﺪ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﺒﻴﻊ‪،‬‬ ‫ﺍﻹﺟﺎﺯﺓ ﺍﻷﻭﻟﻰ ﺑﻞ ﻻ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺯﻭﺟﻬﺎ ﺍﻟﻮﻟﻲ‪ ،‬ﺑﺈﺫﻧﻬﺎ ﻓﺄﻧﻜﺮﺕ ﺑﻌﺪ ﺍﻟﺘﺰﻭﻳﺞ ﻭﻣﺴﺖ ﻟﻢ ﺗﺤﺮﻡ‪ ،‬ﺃﻭ ﺑﻼ‬ ‫ﺇﺫﻧﻬﺎ ﺣﺮﻣﺖ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﺇﻥ ﺃﻣﺮﺕ ﺍﻣﺮﺃﺓ ﻭﻟﻴﻬﺎ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﺮﺟﻞ‬ ‫ﻓﺰﻭﺟﻬﺎ ﺛﻢ ﺃﻧﻜﺮﺕ ﺛﺒﺖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻌﺠﺐ ﻣﻦ ﻗﻮﻝ ﺃﻫﻞ ﻋﻤﺎﻥ ﺃﻥ ﻟﻬﺎ‬ ‫ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻼﻑ ﺇﻥ ﻟﻢ ﺗﺄﻣﺮﻩ ﻟﻜﻦ ﺭﺿﻴﺖ ﺛﻢ ﺃﻧﻜﺮﺕ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﻭﻧﺴﺐ‬ ‫ﺍﻟﺜﺎﻧﻲ ﻟﻸﻛﺜﺮ ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﻭﺻﺎﻑ)‪.(٢‬‬ ‫ @‪ ! Q6 3 I‬و ‪ &X‬أ‪H‬ز ا‪2‬‬ ‫ﺇﻥ ﻧﻜﺤﺖ ﺍﻟﻤﺮﺃﺓ ﺑﺄﺟﻨﺒﻲ ﺑﺈﺫﻧﻬﺎ ﺃﻭ ﺑﻐﻴﺮ ﺇﺫﻧﻬﺎ ﺑﻐﻴﺮ ﺑﻮﻟﻲ‪ ،‬ﺑﻞ ﺑﺮﺟﻞ ﻏﻴﺮ‬ ‫ﻭﻟﻲ ﺃﻭ ﺑﻼ ﺭﺟﻞ ﻓﺄﻧﻜﺮﺕ ﺛﻢ ﻭﻃﺌﺖ ﻓﺄﺟﺎﺯﺕ ﻫﻲ ﻭﺍﻟﻮﻟﻲ ﺟﺎﺯ ﻋﻨﺪ ﺍﻷﻛﺜﺮ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻷﻥ ﻭﻃﺄﻫﺎ ﻗﺒﻞ ﺇﺟﺎﺯﺗﻬﺎ ﻭﺇﺟﺎﺯﺓ ﺍﻟﻮﻟﻲ ﺯﻧﺎ ﺑﻬﺎ‪ ،‬ﻭﻣﻦ ﺯﻧﻰ‬ ‫ﺑﺎﻣﺮﺃﺓ ﺣﺮﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻓﻲ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﻗﻮﻻﻥ ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻣﻦ ﺟﺎﺀ ﺑﺸﻲﺀ‬ ‫ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ«)‪ ،(٣‬ﻓﻜﻞ ﻧﻜﺎﺡ ﻭﻗﻊ ﺑﻼ ﻭﻟﻰ ﺃﻭ ﺑﻼ ﺷﻬﻮﺩ ﺃﻭ ﺑﻼ ﺭﺿﺎ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٢٥/٦‬ ‪.١٢٦‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﻠﺢ‪ ،‬ﺑﺎﺏ‪ :‬ﺇﺫﺍ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﺻﻠﺢ ﺟﻮﺭ ﻓﺎﻟﺼﻠﺢ‬ ‫ﻣﺮﺩﻭﺩ‪ ،‬ﺡ‪.٢٦٩٦ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪172‬‬ ‫ﻣﻦ ﺍﻟﻤﺮﺃﺓ ﻓﻬﻮ ﺑﺎﻃﻞ ﻣﺮﺩﻭﺩ ﺇﻻ ﺃﻥ ﻳﺼﺤﺢ‪ ،‬ﻭﻳﺠﺎﺯ ﻗﺒﻞ ﺍﻟﻤﺲ ﻭﺃﻣﺎ ﺑﻌﺪ ﺍﻟﻤﺲ‬ ‫‬ ‫ﺑﺎﻃﻼ‪،‬‬ ‫ﻓﺈﺟﺎﺯﺗﻪ ﻻ ﺗﻔﻴﺪ ﺷﻴ ﺌﺎ ﻷﻥ ﺫﻟﻚ ﺍﻟﻮﻁﺀ ﺯﻧﺎ ﺇﺫ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﻘﺪ ﻣﺮﺩﻭ ﺩﺍ‬ ‫ﻣﺤﻀﺎ ﺑﻞ ﻋﻠﻰ ﺭﺳﻢ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻟﻜﻦ‬ ‫‬‫ﻭﻟﻌﻠﻬﻢ ﻟﻢ ﻳﺒﻄﻠﻮﻩ ﻷﻥ ﺫﻟﻚ ﻟﻴﺲ ﺯﻧﺎ‬ ‫ﻻ ﺗﺠﺪ ﻫﺬﺍ ﻣﻄﺮ ﺩﺍ ﻓﻲ ﻛﻼﻣﻬﻢ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺼﻮﺭ‪.‬‬ ‫ﻭﺗﺤﺮﻡ ﻃﻔﻠﺔ ﺗﺰﻭﺟﺖ ﺑﺪﻭﻧﻪﺃﻱ‪ :‬ﺑﺪﻭﻥ ﻭﻟﻲﺇﻥ ﻣﺴﺖ‪ ،‬ﻭﻟﻮ ﺃﺟﺎﺯ ﺍﻟﻮﻟﻲ‬ ‫ﺑﻌﺪ ﺍﻟﻤﺲ‪ ،‬ﻭﺣﻠﺖ ﺇﻥ ﺃﺟﺎﺯ ﻗﺒﻠﻪ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٢٦/٦‬ ‪.١٢٧‬‬ ‫‪173‬‬ ‫ب  ر‪ W‬ا!أة وإ‪ 3‬ر‪  0‬ح‬ ‫ إ‪ 3‬ر ا!أة ﻷ@! ا واج ‪' 8M 8‬‬ ‫ﺇﻥ ﺗﺰﻭﺟﺖ ﺑﻪ ﺑﺎﻟﻐﺔ ﺑﻨﻜﺎﺡ ﻇﺎﻫﺮ ﻓﺄﻧﻜﺮﺕ ﻋﻨﺪ ﺳﻤﺎﻋﻬﺎ ﺑﻼ ﺗﻮﺍﻥﺃﻱ‪ :‬ﺑﻼ‬ ‫ﺑﻂﺀﻗﺒ ﻞ ﺇﻧﻜﺎﺭﻫﺎ‪ ،‬ﻇﺎﻫﺮﻩ ﺃﻧﻬﺎ ﺇﻥ ﺗﻮﺍﻧﺖ ﺛﻢ ﺃﻧﻜﺮﺕ ﻟﻢ ﻳﻘﺒﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ‬ ‫ﺇﻥ ﺗﻮﺍﻧﺖ ﻓﻠﻠﺰﻭﺝ ﺧﺼﻮﻣﺘﻬﺎ‪ ،‬ﻭﻟﻪ ﺗﺤﻠﻴﻔﻬﺎ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ‬ ‫ﻣﺎ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻟﻪ ﺗﺤﻠﻴﻔﻬﺎ ﺃﻧﻬﺎ ﻟﻢ ﺗﻘﺮﻩ ﺑﺎﻟﺮﺿﺎ‪ ،‬ﻭﺫﻟﻚ ﻟﺸﻬﻮﺓ ﺍﻟﻨﻜﺎﺡ ﻭﺇﺑﻄﺎﺋﻬﺎ‬ ‫ﺑﺎﻹﻧﻜﺎﺭ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﺜﻴﺐ ﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺮﺿﺎ ﻣﺎ ﻟﻢ ﺗﺼﺮﺡ ﺑﻪ ﺃﻭ ﻳﺼﺪﺭ ﻣﻨﻬﺎ‬ ‫ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻛﺘﻤﻜﻴﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﺧﺒﺮﺕ ﺑﺎﻟﻨﻜﺎﺡ ﻓﻘﺎﻟﺖ‪ :‬ﻻ ﺃﺭﺿﻰ ﺃﻭ‬ ‫ﻻ ﺃﻗﺒﻞ ﺃﻭ ﻻ ﺃﺟﻮﺯ ﺃﻭ ﻻ ﺃﺭﻳﺪ ﺃﻭ ﻻ ﺃﻓﻌﻞ ﺛﻢ ﺭﺿﻴﺖ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﻟﻢ ﺃﻗﺒﻞ‬ ‫ﺃﻭ ﻟﻢ ﻧﺮﺽ ﺃﻭ ﻧﺤﻮﻫﻤﺎ ﻟﻢ ﺗﺠﺪ ﺍﻟﻘﺒﻮﻝ ﺑﻌﺪ ﺑﻞ ﺗﺠﺪﺩ‪ ،‬ﻭﻗﻴﻞ ﺗﺠﺪﺩﻩ ﻛﻤﺎ ﻓﻲ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ ﺑﺰﻳﺎﺩﺓ ﻳﺴﻴﺮﺓ‪ ،‬ﻭﺇﻥ ﺃﺧﺒﺮﺕ ﻓﻠﻢ ﺗﺘﻤﻪ ﺛﻢ ﺃﺗﻤﺘﻪ ﺑﻌﺪ ﺍﻟﺘﻐﻴﻴﺮ ﻟﻢ ﻳﺘﻢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺘﻢ ﺇﻥ ﺃﺗﻤﺘﻪ ﻗﺒﻞ ﺍﻓﺘﺮﺍﻕ ﺍﻟﺸﻬﻮﺩ ﻣﻦ ﺍﻟﻤﺠﻠﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﺗﻘﻢ ﻭﻟﻮ‬ ‫ﺗﻔﺮﻗﻮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﺑﻌﺪ ﻗﻴﺎﻣﻬﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﺍﻟﺘﺠﺪﻳﺪ ﺇﻥ ﺭﺿﻴﺖ ﺑﻌﺪ‬ ‫ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻟﻘﺒﻮﻝ ﻣﺎ ﺍﺳﺘﻤﺴﻚ ﺍﻟﺰﻭﺝ ﺑﻬﺎ‪ ،‬ﻭﺍﻟﺸﻬﻮﺩ ﺑﺸﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻧﻜﺮﺕ ﺛﻢ ﻗﺎﻟﺖ‪ :‬ﺇﻧﻲ ﻗﺪ ﺭﺿﻴﺖ ﻗﺒﻞ ﺍﻹﻧﻜﺎﺭ ﺻﺢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺳﻮﺍﺀ ﺍﺩﻋﺖ ﺃﻥ‬ ‫ﺍﻹﻧﻜﺎﺭ ﻟﻠﻘﻬﺮ ﺃﻭ ﻟﻘﻠﺔ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺃﻡ ﻻ‪ ،‬ﻭﺍﻷﺣﺴﻦ ﺗﺠﺪﻳﺪﻩ‪ ،‬ﻭﺃﻭﺟﺐ‬ ‫ﺑﻌﻀﻬﻢ ﺗﺠﺪﻳﺪﻩ‪ ،‬ﻭﻳﺆﻣﺮ ﺑﺘﻄﻠﻴﻘﻬﺎ ﺇﻥ ﻟﻢ ﻳﺮﺩ ﺍﻟﺘﺠﺪﻳﺪ ﺑﻞ ﺃﺭﺍﺩ ﺗﺮﻛﻬﺎ ﻭﺫﻟﻚ‬ ‫ﻟﺘﺰﻭﻝ ﺍﻟﺸﺒﻬﺔ ﻟﻤﻦ ﺃﺭﺍﺩ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻭﻳﺼﺢ ﺑﺎﺗﻔﺎﻕ ﺇﻥ ﺑﻴﻦ ﺃﻧﻬﺎ ﻗﺪ ﺭﺿﻴﺖ ﻗﺒﻞ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪174‬‬ ‫ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﻜﺮﺍﻫﺔ ﻣﺎ ﻟﻢ ﺗﻜﻦ ﻛﺮﺍﻫﺔ ﺇﻧﻜﺎﺭ‪ ،‬ﻭﺇﻥ ﺍﻋﺘﻘﺪﺕ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ‬ ‫ﻓﻼﻥ ﺭﺿﻴﺖ ﺑﻪ ﻭﻻ ﻋﻠﻢ ﻟﻬﺎ ﺛﻢ ﺻﺢ ﺃﻧﻬﺎ ﻗﺪ ﺯﻭﺟﻬﺎ ﻭﻟﻴﻬﺎ ﺑﻪ ﻗﺒﻞ ﺍﻻﻋﺘﻘﺎﺩ ﺛﺒﺖ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﺷﻬﺪ ﺷﺎﻫﺪﺍﻥ ﻋﻠﻰ ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻭﺁﺧﺮﺍﻥ‬ ‫ﺑﺎﻹﻧﻜﺎﺭ ﻋﻤﻞ ﺑﺸﺎﻫﺪﻱ ﺍﻟﺮﺿﺎ)‪.(١‬‬ ‫ ا‪R‬ﻼف ‪ I‬ا!‪ .H‬وا!أة ‪ N8‬ا!‪  W‬ح‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﻰ ﺯﻭﺟﻬﺎ ﺇﻗﺮﺍﺭﻫﺎ ﺑﺮﺿﺎ ﺑﺎﻟﻨﻜﺎﺡ ﺑﻌﺪ ﺳﻤﺎﻋﻬﺎ ﻭﻻ ﺑﻴﺎﻥ ﻟﻪ ﺣﻠﻔﺖ‬ ‫ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ ﻻ ﻋﻠﻰ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻤﻴﻦ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻓﻲ ﺃﻭﺍﺧﺮ ﺍﻟﺘﺎﺝ‬ ‫ﺃﻥ ﺫﻟﻚ ﻻ ﻳﺮﺟﻊ ﺇﻟﻰ ﻣﺎﻝ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻴﻤﻴﻦ ﻷﻥ ﺻﺤﺔ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺗﺆﻭﻝ ﺇﻟﻰ ﻭﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺼﺪﺍﻕ ﺃﻭ ﻧﺼﻔﻪ ﻭﺍﻟﻤﻴﺮﺍﺙ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻭﺛﺒﻮﺕ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﺇﻥ ﻛﺎﻥ‪ ،‬ﻭﺇﺭﺛﻪ ﻣﻨﻬﻤﺎ ﻭﺇﺭﺛﻬﻤﺎ ﻣﻨﻪ ﻭﻧﻔﻘﺘﻪ ﻋﻠﻴﻬﻤﺎ ﻭﻧﻔﻘﺔ ﺃﺑﻴﻪ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺧﺬ ﺍﻷﺏ ﻣﺎ ﺑﻴﺪﻩ ﻣﻤﺎ ﻛﺴﺒﻪ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﻌﺪﺍﻟﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻹﺟﺎﺯﺓ ﺑﺎﻟﻠﺴﺎﻥ ﺇﺫﺍ ﺣﻠﻔﻬﺎ ﻋﻠﻰ‬ ‫ﻏﻴﺮﻩ ﻣﻦ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﻟﻪ ﻋﻠﻴﻬﺎ ﻳﻤﻴﻦ ‬ ‫ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺮﺿﺎ ﻟﻢ ﻳﺤﻠﻔﻬﺎ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ ﺑﺈﺟﺎﺯﺓ ﻓﻌﻞ ﺍﻟﻮﻟﻲ ﻭﺑﺎﻟﻌﻜﺲ؛ ﻷﻥ ﺫﻟﻚ‬ ‫ﻣﻌﻨﻰ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺭﺍﺩ ﺍﻟﻤﺼﻨﻒ ﺃﻥ ﻟﻪ ﺍﻟﺘﺤﻠﻴﻒ ﻓﻲ ﺃﻱ ﺻﻮﺭﺓ ﻟﻬﻤﺎ ﻭﻗﻌﺖ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺤﻠﻒ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺍﻟﻘﻠﺐ؛ ﻷﻥ ﺍﻟﺤﻠﻒ ﺣﻖ ﻳﺪﺭﻙ ﻋﻠﻰ ﺍﻟﻤﻨﻜﺮ ﻹﻧﻜﺎﺭﻩ‬ ‫ﻭﻟﻢ ﻳﺠﺊ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻭﺟﻪ ﺍﻷﻭﻝ ﺃﻥ ﺍﻟﻴﻤﻴﻦ ﻳﺘﻮﺍﺭﺩ ﻣﻊ‬ ‫ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﺒﻴﻨﺔ ﻭﻻ ﻳﺘﺼﻮﺭ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﺇﻥ ﺍﺩﻋﻰ ﺇﺟﺎﺯﺗﻬﺎ ﻓﻌﻞ‬ ‫ﺍﻟﻮﻟﻲ ﻻ ﻋﻠﻰ ﺇﺟﺎﺯﺗﻬﺎ ﻓﻲ ﻗﻠﺒﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻴﻬﻤﺎ ﺗﺤﻠﻒ ﺃﻧﻬﺎ ﻣﺎ ﺭﺿﻴﺖ‪ ،‬ﻭﺇﻥ ﺃﺑﻰ‬ ‫ﺃﻥ ﻳﺤﻠﻔﻬﺎ ﻭﻏﺎﺏ ﺗﺰﻭﺟﺖ‪ .‬ﻭﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻋﺎﻣﺮ ﻓﻲ ﺑﻌﺾ ﺍﻹﻳﻀﺎﺡ ﻛﺎﻟﺼﺮﻳﺢ‪،‬‬ ‫ﺃﻭ ﺻﺮﻳﺢ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻟﻘﻮﻻﻥ ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺸﻬﻮﺭ ﺃﻧﻪ ﻻ ﻳﻤﻴﻦ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺍﻟﻘﻠﺐ ﻷﻥ ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﺒﻴﻨﺔ ﻳﺘﻮﺍﺭﺩﺍﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٢٧/٦‬ ‪ ،١٢٨‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪ ١٣١/٢‬ ‪.١٣٢‬‬ ‫‪175‬‬‫ﺑﺎﺏ ﻓﻲ ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ ﻭﺇﻧﻜﺎﺭﻫﺎ ﻟﻠﻨﻜﺎﺡ‬ ‫ﻋﻠﻰ ﻣﺤﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﺗﻘﺎﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺍﻟﻘﻠﺐ ﺑﻞ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ ﻓﻼ ﻳﻠﺰﻡ‬ ‫ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺃﻗﺮ ﺑﺘﻘﺪﻡ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﺮﺿﺎ ﻭﺃﻧﻜﺮﺗﻪ ﺣﻜﻢ ﻋﻠﻴﻪ‬ ‫ﺑﺎﻟﺼﺪﺍﻕ ﻻ ﻟﻪ ﺑﺎﻟﻨﻜﺎﺡ ﻭﻓﺮﻗﺎ ﺇﻥ ﻣﺲ‪ ،‬ﻭﻻ ﻳﻤﻴﻦ ﻟﻪ ﻋﻠﻴﻬﺎ ﺇﻥ ﺍﺩﻋﺎﻫﺎ ﺯﻭﺟﺔ ﻟﻪ‬ ‫ﻭﺃﻧﻬﺎ ﺭﺿﻴﺖ ﺑﺘﺰﻭﻳﺞ ﻭﻟﻴﻬﺎ ﺃﻭ ﻧﺤﻮﻩ ﻣﻤﻦ ﻳﻠﻲ ﺗﺰﻭﺟﻬﺎ ﺃﻭ ﺃﻧﻬﺎ ﺃﻗﺮﺕ ﺑﺘﺰﻭﻳﺞ‬ ‫ﻭﺣﺮﻣﺖ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺃﻭ ﻧﺤﻮﻩ ﻋﻨﺪ ﺳﻠﻄﺎﻥ ﺃﻭ‬ ‫‪‬‬‫ﻭﻟﻴﻬﺎ ﺑﻌﺪ ﻣﺎ ﺣﺠﺮﺕ‪ ،‬ﺃﻱ‪ :‬ﻣﻨﻌﺖ‬ ‫ﻗﺎﺽ ﺃﻭ ﺣﺎﻛﻢ ﺃﻭ ﺟﻤﺎﻋﺔ ﺃﻭ ﺷﻬﻮﺩ ﺃﻥ ﻻ ﻳﺰﻭﺟﻬﺎ ﺇﻻ ﺑﺈﺫﻧﻬﺎ ﻓﺰﻭﺟﻬﺎ ﺑﺪﻭﻧﻪ‪،‬‬ ‫ﻷﻥ ﺣﺠﺮﻫﺎ ﻋﻠﻴﻪ ﻋﻨﺪ ﻣﻦ ﺫﻛﺮ ﻛﻨﻔﻲ ﺇﺟﺎﺯﺗﻬﺎ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺬﻱ ﺍﺩ‪‬ﻋﻰ ﺃﻧﻬﺎ ﺃﺟﺎﺯﺗﻪ‪،‬‬ ‫ﺇﺫ ﻟﻮ ﺃﺭﺍﺩﺕ ﺇﺟﺎﺯﺗﻪ ﻟﺬﻫﺒﺖ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﻣﻦ ﺫﻛﺮ ﻓﺘﺠﻴﺰ ﻋﻨﺪﻩ ﻷﻧﻬﺎ ﺣﺠﺮﺕ‬ ‫ﻋﻨﺪﻩ ﻓﻠﻤﺎ ﻟﻢ ﺗﻔﻌﻞ ﺫﻟﻚ ﻭﻻ ﺑﻴﺎﻥ ﻋﻠﻰ ﺇﻗﺮﺍﺭﻫﺎ ﻟﻢ ﻳﻠﺰﻣﻬﺎ ﺍﻟﻴﻤﻴﻦ)‪.(١‬‬ ‫ إ‪!a‬اه ا!‪ .H‬ا!أة ‪2/[ N8‬ل ا ح‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﻓﻲ ﺍﻟﺠﺒﺎﺭ‪ ،‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻃﻠﺒﻬﺎ ﻓﻜﺮﻫﺖ‬ ‫ﺣﺮﺍﻣﺎ‪ ،‬ﻓﺘﺰﻭﺟﺖ ﺑﻪ ﻭﻫﻲ‬ ‫‬‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻟﻢ ﺗﺰﻭﺟﻪ ﻧﻔﺴﻬﺎ‪ ،‬ﻗﺘﻠﻬﺎ ﺃﻭ ﻭﻗﻊ ﻋﻠﻴﻬﺎ‬ ‫ﻛﺎﺭﻫﺔ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻧﺖﻟﻤﺎ ﻋﺰﻡ ﺍﻟﺠﺒﺎﺭ ﻋﻠﻰ ﺃﺧﺬﻫﺎﺍﺧﺘﺎﺭﺕ ﺍﻟﺤﻼﻝ‪ ،‬ﻭﺭﺿﻴﺖ‬ ‫ﺯﻭﺟﺎ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﻴﺔ ﻣﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﻣﻬﺮﻫﺎ‪ ،‬ﻭﻣﻴﺮﺍﺛﻬﺎ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ‬ ‫ﺑﻪ ‬ ‫ﺣﺮﺍﻣﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﺁﺛﻢ‪.‬‬ ‫‬‫ﻭﻃﺆﻩ‬ ‫ﺯﻭﺟﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺟﺒﺮﻫﺎ ﺣﺘﻰ ﻗﺎﻟﺖ‪ :‬ﺇﻧﻲ ﻗﺪ ﺭﺿﻴﺖ‪ ،‬ﻭﻫﻲ‬ ‫ﻭﺇﻥ ﻟﻢ ﺗﺮﺽ ﺑﻪ ‬ ‫ﻏﻴﺮ ﺭﺍﺿﻴﺔ‪ ،‬ﻓﻼ ﺃﺭﺍﻫﺎ ﺯﻭﺟﺔ ﻟﻪ‪.‬‬ ‫ﺃﻳﻀﺎ‪،‬‬ ‫ﻓﺈﻥ ﺟﺒﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻮﻁﺀ‪ ،‬ﻓﻠﻬﺎ ﺻﺪﺍﻗﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻲ ﺣﺮﺍﻡ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﺎ ‬ ‫ﻭﻻ ﻣﻴﺮﺍﺙ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٢٨/٦‬ ‪.١٢٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪176‬‬ ‫ﻭﺇﻥ ﻃﻮﻟﺒﺖ ﺍﻣﺮﺃﺓ ﺑﺒﺎﻃﻞ‪ ،‬ﻓﻮﻋﺪﻫﺎ ﺭﺟﻞ‪ :‬ﺃﻥ ﻳﺨﻠﺼﻬﺎ ﻣﻨﻪ‪ ،‬ﻋﻠﻰ ﺃﻥ‬ ‫ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻭﻳﺪﻓﻊ ﻋﻨﻬﺎ ﺍﻟﺠﻮﺭ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻔﻌﻞ ﺃﻣﻜﻦ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﻒ ﻋﻦ ﻧﺼﺮﺗﻬﺎ‪،‬‬ ‫ﻭﻫﻲ ﻓﻲ ﺧﻮﻑ ﺷﺪﻳﺪ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﺕ ﺃﻧﻪ ﻻ ﻃﺎﻗﺔ ﻟﻬﺎ‪ ،‬ﻭﺻﺮﻑ ﺍﻟﺠﻮﺭ ﻋﻨﻬﺎ ﺇﻻ‬ ‫ﺑﺎﻟﺘﺰﻭﻳﺞ‪ ،‬ﻓﺎﻟﺘﺰﻭﻳﺞ ﻟﻬﺎ ﺟﺎﺋﺰ ﺣﻼﻝ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﺳﺘﺮﻫﺒﻬﺎ ﺑﺬﻟﻚ ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﻟﻢ ﺗﺘﺰﻭﺟﻴﻨﻲ ﺧﻮﻓﺎ ﻣﻨﻪ ﺃﻥ ﻳﻮﻗﻌﻬﺎ ﻓﻴﻤﺎ‬ ‫ﺗﺰﻭﻳﺠﺎ ﻏﻴﺮ ﻃﻴﺐ‪ ،‬ﻓﺈﺫﺍ ﺭﺿﻴﺖ ﺑﻪ‪ ،‬ﻟﻢ ﺃﻗﺪﻡ ﻋﻠﻰ ﺍﻟﻔﺮﺍﻕ‪،‬‬ ‫‬‫ﻻ ﻃﺎﻗﺔ ﻟﻬﺎ ﺑﻪ‪ ،‬ﻓﺄﺭﺍﻩ‬ ‫ﺇﻟﻲ)‪.(١‬‬ ‫ﻭﻓﻲ ﻧﻔﺴﻲ ﻣﻨﻪ‪ ،‬ﻭﻏﻴﺮ ﻫﺬﺍ ﺍﻟﺘﺰﻭﻳﺞ ﺃﺣﺐ ‪‬‬ ‫  ! ا‪ &a6‬أو ا?‪ N8 W‬ا‪2‬‬ ‫ﻟﻠﺤﺎﻛﻢﻛﺎﻟﻘﺎﺿﻲ ﻭﺍﻟﺠﻤﺎﻋﺔ ﻭﺍﻟﺴﻠﻄﺎﻥﺃﻥ ﻳﺤﺠﺮ ﻋﻠﻰ ﻭﻟﻲ ﺍﻟﻄﻔﻠﺔ ﺃﻭ‬ ‫ﺇﺿﺮﺍﺭﺍ‬ ‫‬‫ﺍﻟﻤﺮﺃﺓ ﻭﻋﻠﻰ ﻣﺜﻠﻪ ﻣﻤﻦ ﻟﻪ ﺍﻟﺘﺰﻭﻳﺞ ﺃﻥ ﻻ ﻳﺰﻭﺟﻬﺎ ﺇﻻ ﺑﺄﻣﺮﻩ ﺇﻥ ﺭﺃﻯ ﻣﻨﻪ‬ ‫ﻭﺿﻌﺎ ﻓﻲ ﻏﻴﺮ ﻛﻔﻮﺀ‪ ،‬ﻗﺎﻝ ﻋﻤﺮ ‪) : ƒ‬ﻷﻣﻨﻌﻦ ﺍﻟﻨﺴﺎﺀ ﺇﻻ ﻣﻦ ﺍﻷﻛﻔﺎﺀ( ﻭﻋﻨﻪ‪:‬‬ ‫‬‫ﺃﻭ‬ ‫)ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺃﻣﺮ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺷﻲﺀ‪ ،‬ﻏﻴﺮ ﺃﻧﻲ ﻻ ﺃﺑﺎﻟﻲ ﻣﻦ ﺃﻱ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻧﻜﺤﺖ‬ ‫ﺳﻔﻴﻬﺎ ﻓﻘﺪ ﻋﻘﻬﺎ ﺃﻭ ﻓﺎﺳ ﻘﺎ ﻓﻘﺪ‬ ‫‬‫ﻭﺃﻳﻬﻢ ﺃﻧﻜﺤﺖ( ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻣﻦ ﺯﻭﺝ ﺣﺮﻣﺘﻪ‬ ‫ﻗﻄﻊ ﺭﺣﻤﻬﺎ«)‪ ،(٢‬ﺃﻱ‪ :‬ﻗﺮﺍﺑﺔ ﻭﻟﺪﻫﺎ ﻣﻨﻪ ﻷﻧﻪ ﻻ ﻳﺆﻣﻦ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﻭﻳﺼﻴﺮ ﻣﻌﻬﺎ‬ ‫ﻋﻠﻰ ﺳﻔﺎﺡ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺜﻞ‪) :‬ﺃﻧﻜﺤﻨﺎ ﺍﻟﻔﺮﺍ ﻓﺴﻨﺮﻯ(‪ ،‬ﺃﻱ‪ :‬ﺯﻭﺟﻨﺎ ﻣﻦ ﻻ ﺧﻴﺮ ﻓﻴﻪ‬ ‫ﻓﺴﻨﻌﻠﻢ ﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﻭﺍﻟﻔﺮﺍ ﺣﻤﺎﺭ ﺍﻟﻮﺣﺶ‪.‬‬ ‫ﻭﻳﺆﺩﺑﻪ ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﺍﻟﺤﺎﻛﻢ ﺍﻟﻮﻟﻲ ﺇﻥ ﻓﻌﻞﺃﻱ‪ :‬ﺯﻭﺟﻬﺎﻭﻟﻮ ﺃﺟﺎﺯﻩ‬ ‫ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﻣﺤﻠﻪ ﻭﻫﻮ ﻛﻔﺆﻫﺎ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻲ ﺗﺰﻭﻳﺠﻪ ﺑﻬﺎ ﺇﺿﺮﺍﺭ؛ ﻷﻥ ﺍﻟﺘﺄﺩﻳﺐ‬ ‫ﻋﻠﻰ ﻧﻔﺲ ﺑﻬﺎ ﻛﺴﺮ ﺣﺠﺮ ﺍﻟﺤﺎﻛﻢ ﻭﺩﺧﻮﻟﻪ ﻓﻲ ﺃﻣﺮ ﻣﻨﻌﻪ ﻣﻨﻪ ﻭﺍﻟﻄﻔﻠﺔ ﻻ ﺭﺿﺎ‬ ‫ﻟﻬﺎ ﺑﺨﻼﻑ ﺍﻟﻤﺮﺃﺓ ﻓﺈﻥ ﻟﻬﺎ ﺭﺿﺎ ﻓﺈﺫﺍ ﺣﺠﺮﺕ ﻫﻲ ﺃﻭ ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﻧﺤﻮﻩ ﺛﻢ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥١٢/٧‬ ‪ ،٥١٣‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.١٨٨/٢‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫‪177‬‬‫ﺑﺎﺏ ﻓﻲ ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ ﻭﺇﻧﻜﺎﺭﻫﺎ ﻟﻠﻨﻜﺎﺡ‬ ‫ﺃﺟﺎﺯﺕ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺗﺄﺩﻳﺐ ﻹﺟﺎﺯﺗﻬﺎ‪ ،‬ﻭﺑﻄﻞ ﺇﻥ ﻟﻢ ﻳﺠﺰﻩ ﻭﻟﻮ ﻭﺍﻓﻖ ﺍﻟﻤﺤﻞ‬ ‫ﻓﻴﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻟﻮ ﻣﺲ‪ ،‬ﻭﻻ ﻳﺤﺘﺎﺝ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺗﻄﻠﻴﻖ‪ ،‬ﻭﺍﻟﺘﻄﻠﻴﻖ ﺃﺣﻮﻁ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻓﻌﻞ ﻣﻀﻰ ﻭﻻ ﻳﺠﺪ ﺍﻟﺤﺎﻛﻢ ﺇﺑﻄﺎﻟﻪ ﺇﻥ ﺯﻭﺟﻬﺎ ﻓﻲ ﻛﻔﺌﻬﺎ ﺑﻼ ﺇﺿﺮﺍﺭ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻄﻠﻘﺎ)‪.(١‬‬ ‫ @‪ I‬زو‪ H‬أ‪ I@ !fa‬و‬ ‫ﻣﻦ ﺯﻭﺟﻬﺎ ﻭﻟﻴﺎﻥ ﺃﻭ ﻣﻌﺘﻘﺎﻫﺎ ﺑﻼ ﺃﻣﺮﻫﺎ ﻓﺒﻠﻐﻬﺎ ﻓﻌﻞ ﺍﻷﺧﻴﺮ ﻓﺄﺟﺎﺯﺗﻪ ﺛﻢ‬ ‫ﻋﻠﻤﺖ ﺑﻔﻌﻞ ﺍﻷﻭﻝ ﻓﺮﺿﻴﺘﻪ‪ ،‬ﻓﻠﻬﺎ ﺫﻟﻚ ﻭﺗﺮﺟﻊ ﺃﻱ‪ :‬ﺗﺼﻴﺮ ﻭﺗﺘﺤﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺇﻥ ﺯﻭﺟﻬﺎ ﺛﻼﺛﺔ ﺃﻭ ﺃﻛﺜﺮ ﻓﻌﻠﻤﺖ ﺑﺎﻷﺧﻴﺮ ﻓﺮﺿﻴﺖ ﺛﻢ ﻋﻠﻤﺖ ﺑﺎﻟﺬﻱ ﻗﺒﻠﻪ ﻓﻠﻬﺎ ﺃﻥ‬ ‫ﺃﻳﻀﺎ ﺑﻌﺪ ﻓﻠﻬﺎ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻜﺬﺍ‬ ‫ﺗﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺖ ﺑﺎﻟﺬﻱ ﻗﺒﻞ ﻫﺬﺍ ‬ ‫ﻭﺍﺣﺪﺍ ﺛﻢ ﻋﻠﻤﺖ ﺑﺎﺛﻨﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻗﺒﻠﻪ‬ ‫‬‫ﺣﺘﻰ ﺗﺼﻞ ﺍﻷﻭﻝ ﺇﻥ ﺷﺎﺀﺕ‪ ،‬ﻭﺇﻥ ﺭﺿﻴﺖ‬ ‫ﻓﻠﻬﺎ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻰ ﻣﻦ ﺷﺎﺀﺕ‪ ،‬ﻭﻻ ﺗﺮﺟﻊ ﺇﻟﻰ ﻣﻦ ﺑﻌﺪ ﻣﻦ ﺭﺿﻴﺖ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻤﺖ‬ ‫ﻣﺜﻼ ﻓﻼ‬‫‬ ‫ﻣﻔﺼﻮﻻ ﺑﺂﺧﺮ ‬‫‬ ‫ﻣﺘﺼﻼ ﺑﻪ ﺃﻭ‬ ‫ﺑﻮﺍﺣﺪ ﻭﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻓﺮﺿﻴﺖ ﺑﺎﻟﺬﻱ ﺑﻌﺪﻩ‬ ‫ﺭﺟﻮﻉ ﻟﻬﺎ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﺮﺽ ﺑﻪ ﻭﻟﻢ ﺗﻨﻜﺮﻩ ﺣﻴﻦ ﻋﻠﻤﺖ ﺑﻪ‪ ،‬ﻭﻟﻬﺎ‬ ‫ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﺎ ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﻋﻠﻤﺖ ﺑﻪ ﺑﻌﺪ ﺍﻟﺮﺿﺎ ﺑﻐﻴﺮﻩ‪ ،‬ﻓﺈﻥ ﻭﻃﺌﺖ‪،‬‬ ‫ ﺃﻱ‪ :‬ﻭﻃﺌﻬﺎ ﺍﻷﺧﻴﺮﻓﻠﻬﺎ ﻣﻨﻪ ﺻﺪﺍﻗﻬﺎ ﻭﺗﻌﺘﺪ‪ ،‬ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ ﺇﻥ ﻭﻟﺪﺕ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﺑﻌﺪ ﺭﺿﺎﻫﺎ ﺑﺎﻷﺧﻴﺮ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻤﺴﻬﺎ ﻫﺬﺍ ﺍﻷﺧﻴﺮ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪ ،‬ﻷﻥ ﺭﺿﺎﻫﺎ ﺑﻪ ﺑﻌﺪ ﺗﺰﻭﻳﺞ ﺑﻮﻟﻲ ﻭﺷﻬﻮﺩ ﻧﻜﺎﺡ ﺻﺤﻴﺢ‬ ‫ﻣﻮﺛﻮﻕ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻼ ﺗﻨﺤﻞ ﻣﻨﻪ ﺇﻻ ﺑﺘﻄﻠﻴﻘﻪ ﺇﻳﺎﻫﺎ ﺃﻭ ﻇﻬﺎﺭ ﺃﻭ ﺇﻳﻼﺀ ﺃﻭ‬ ‫ﺣﺮﻣﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻭﺟﻪ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻟﻬﺎ ﺍﻟﺮﺟﻮﻉ؛ ﺃﻥ ﺗﺰﻭﻳﺞ ﺍﻷﻭﻝ ﻟﻬﺎ‬ ‫ﻣﺎﺳﻚ ﻟﻬﺎ ﻣﺎﻧﻊ ﻣﻦ ﺗﺼﺮﻑ ﺍﻟﻮﻟﻲ ﺍﻵﺧﺮ ﻓﻴﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻋﻠﻢ ﺑﺎﻷﻭﻝ ﺃﻡ ﻟﻢ ﻳﻌﻠﻢ‪،‬‬ ‫ﻓﺘﺮﺿﻰ ﺑﺎﻷﻭﻝ‪ ،‬ﺃﻭ ﺗﻨﻜﺮ‪ ،‬ﻓﻠﻤﺎ ﺯﻭﺟﻬﺎ ﺍﻵﺧﺮ ﻣﻊ ﺃﻧﻬﺎ ﻣﻮﻗﻮﻓﺔ ﺇﻟﻰ ﺃﻥ ﺗﻌﻠﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٢٩/٦‬ ‪.١٣٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪178‬‬ ‫ﻻﺯﻣﺎ ﻟﻬﺎ‪ .‬ﻭﻟﻮ ﺭﺿﻴﺖ ﺑﻪ ﺣﺘﻰ‬ ‫‬‫ﺑﺎﻷﻭﻝ ﻓﺘﺮﺿﻰ ﺃﻭ ﺗﻨﻜﺮ ﻟﻢ ﻳﻜﻦ ﻋﻘﺪ ﺍﻵﺧﺮ ﺑﻬﺎ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻟﻮ ﻋﻠﻤﺖ ﺃﻧﻪ ﺯﻭﺟﻬﺎ ﺍﺛﻨﺎﻥ ﻛﺎﻥ ﻟﻬﺎ ﺃﻥ ﺗﺨﺘﺎﺭ‬ ‫‬‫ﺗﻌﻠﻢ ﺑﺎﻷﻭﻝ ﻭﺗﺮﺩﻩ‪،‬‬ ‫ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﺗﻨﻜﺮﻫﻤﺎ‪ ،‬ﻭﺍﻵﻥ ﻟﻤﺎ ﺑﺎﻥ ﻟﻬﺎ ﺗﺰﻭﻳﺞ ﺍﻷﻭﻝ ﺑﻌﺪ ﻗﺒﻮﻟﻬﺎ ﻟﻠﺜﺎﻧﻲ‬ ‫ﺍﻧﻜﺸﻒ ﺍﻟﻐﻴﺐ ﺃﻧﻬﺎ ﻓﻲ ﺻﻮﺭﺓ ﺗﺨﻴﻴﺮ ﻟﻮ ﻋﻠﻤﺖ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻻ ﻳﺘﺰﻭﺝ‬ ‫ﺃﺭﺑﻌﺎ ﺑﺪﻭﻧﻬﺎ ﺣﺘﻰ ﺗﺮﺩﻩ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﻦ‬ ‫ﻣﻦ ﻻ ﺗﺠﻤﻊ ﻣﻌﻬﺎ ﺃﻭ ‬ ‫ﺗﺰﻭﺝ‪ ،‬ﻷﻥ ﺗﺰﻭﺟﻪ ﺑﺬﻟﻚ ﺇﺑﻄﺎﻝ ﻟﻬﺎ ﻓﻼ ﻳﻀﺮﻩ ﻗﺒﻮﻟﻬﺎ ﺑﻌﺪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻭﻝ‬ ‫ﺃﺑﺎ‪ ،‬ﻭﻻ ﺑﻘﺎﺀ ﻟﻬﺎ ﻣﻊ ﺍﻟﺜﺎﻧﻲ ﺇﻻ ﺇﻥ ﺃﺟﺎﺯﻩ ﺍﻷﺏ ﻓﺈﻥ ﺗﺰﻭﻳﺞ ﻏﻴﺮ ﺍﻷﺏ ﻣﻊ ﺣﻀﻮﺭ‬ ‫ﺍﻷﺏ ﺑﺎﻃﻞ ﺷﺎﺀﺕ ﺃﻭ ﻛﺮﻫﺖ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪ ،‬ﻭﻫﻮ ﻣﺨﺘﺎﺭ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﺑﻞ‬ ‫ﻟﻮ ﺯﻭﺟﻬﺎ ﺃﺧﻮﻫﺎ ﻭﺭﺿﻴﺖ ﺛﻢ ﺃﺑﻮﻫﺎ ﻓﻘﺒﻠﺖ ﺭﺟﻌﺖ ﺇﻟﻰ ﻧﻜﺎﺡ ﺍﻷﺏ‪ ،‬ﺑﻞ ﻟﻮ ﻟﻢ‬ ‫ﺗﻘﺒﻠﻪ ﻟﻢ ﻳﺼﺢ ﻧﻜﺎﺡ ﺍﻵﺧﺮ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺣﺘﻰ ﻳﺠﻴﺰﻩ ﺍﻷﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺮﺟﻊ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﺭﺿﻴﺖ ﺍﻷﻭﻝ ﻟﻢ ﺗﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺇﻥ ﺭﺿﻴﺘﻬﻤﺎ ﺑﻄﻞ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ‬ ‫ﺍﻷﺧﻴﺮ ﻓﻼ ﺻﺪﺍﻕ ﻟﻬﺎ ﻭﻻ ﻳﺤﺪﺍﻥ ﻭﻳﻀﺮﻫﻤﺎ ﺍﻟﺠﻬﻞ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺍﺑﻦ ﺃﺧﻴﻬﺎ‬ ‫ﻭﺭﺿﻴﺖ ﺛﻢ ﺃﺧﻮﻫﺎ ﻭﺭﺿﻴﺖ ﻭﺩﺧﻼ ﻓﻼ ﺻﺪﺍﻕ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﺇﻥ‬ ‫ﺯﻭﺟﺎﻫﺎ ﻟﻮﺍﺣﺪ ﻓﻲ ﻋﻘﺪﺗﻴﻦ ﻓﺎﻟﻌﻘﺪ ﻫﻮ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺛﻼﺛﺔ ﺃﻭ ﺃﻛﺜﺮ‬ ‫ﻓﺮﺿﻴﺖ ﺑﺎﻟﺜﺎﻟﺚ ﺃﻭ ﺑﺎﻟﺜﺎﻧﻲ ﻟﻢ ﺗﺮﺟﻊ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺃﻥ ﺗﺮﺟﻊ ﻟﻸﻭﻝ ﺃﻭ‬ ‫ﻭﺍﺣﺪﺍ ﻻ ﺑﻌﻴﻨﻪ ﺟﺎﺯ‪ ،‬ﻭﺑﻄﻞ‬ ‫‬‫ﻟﻠﺜﺎﻧﻲ ﺇﺫﺍ ﺃﺧﺒﺮﺕ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻮﻫﺎ ﻟﺮﺟﺎﻝ ﻓﺮﺿﻴﺖ‬ ‫ﻣﻌﺎ)‪.(١‬‬ ‫ﺇﻥ ﺭﺿﻴﺘﻬﻢ ‬ ‫  و; @‪ ,‬ٴ‬ ‫{ ا@!أة دون إذ‪3‬‬ ‫ﺇﻥ ﺯﻭﺝ ﻣﺴﺘﻬﺰﺑﻘﻠﺐ ﺍﻟﻬﻤﺰﺓ ﻳﺎﺀ ﺑﻌﺪ ﺍﻟﺰﺍﻱ ﻭﺣﺬﻓﻬﺎ ﻓﻴﻜﻮﻥ ﻛﻤﻬﺘﺪ ‬ ‫ﻭﺍﻷﻓﺼﺢ ﺇﺛﺒﺎﺕ ﺍﻟﻬﻤﺰﺓﻟﻤﺜﻠﻪ ﻓﻲ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺃﻭ ﻟﻤﻦ ﻇﻦ ﺃﻥ ﺫﻟﻚ ﺍﻟﻤﺴﺘﻬﺰﺉ‬ ‫ﻭﻟﻲ ﺍﻣﺮﺃﺓ ﺑﻼ ﺇﺫﻧﻬﺎ ﻭﻻ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ﺃﻭ ﻣﻦ ﻟﻪ ﺍﻟﺘﺰﻭﻳﺞ ﻛﺎﻟﻤﻌﺘﻖ ﻭﺟﺐ ﺗﻮﻗﻴﻔﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٣٠/٦‬ ‪ ،١٣١‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.١٧٠/٢‬‬ ‫‪179‬‬‫ﺑﺎﺏ ﻓﻲ ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ ﻭﺇﻧﻜﺎﺭﻫﺎ ﻟﻠﻨﻜﺎﺡ‬ ‫ﻭﺇﻋﻼﻣﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺇﻋﻼﻡ ﺍﻟﻤﺮﺃﺓ ﻭﻭﻟﻴﻬﺎ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﻳﺠﺰﻱ ﺇﻋﻼﻡ ﺃﺣﺪﻫﻤﺎ ﺇﻥ ﻣﻨﻊ‬ ‫ﻣﻌﺎ ﻷﻥ ﻣﺮﺍﺩﻩ ﺃﻥ ﻳﺜﺒﺖ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﺃﺟﺎﺯﺍ ﺑﻪ ﺃﻱ ﺑﺎﻟﺘﺰﻭﻳﺞ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺇﻧﻤﺎ ﺫﻛﺮﻫﻤﺎ ‬ ‫ﺃﺭﺑﻌﺎ ﺑﺪﻭﻧﻬﺎ‪ ،‬ﻭﻻ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ‬ ‫ﻓﺈﻥ ﺃﺟﺎﺯﺍﻩ ﺟﺎﺯ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻼ ﻳﺘﺰﻭﺝ ‬ ‫ﺣﺘﻰ ﺗﻌﻠﻢ ﺑﻪ ﻓﺘﺮﺩﻩ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﻦ ﺗﺰﻭﺝ ﻓﻴﻜﻮﻥ ﺗﺰﻭﺟﻪ‬ ‫ﺇﺑﻄﺎﻻ ﻟﻬﺎ ﻓﻼ ﻳﻀﺮﻩ ﻗﺒﻮﻟﻬﺎ ﺑﻌﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺐ ﺇﻋﻼﻣﻬﻤﺎ ﺑﻪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‬‫‬ ‫ﺃﺭﺑﻌﺎ ﺑﺪﻭﻧﻬﺎ‪ ،‬ﻭﺃﻥ‬ ‫ﻋﻨﺪﻱ‪ ،‬ﻓﻠﻮﻟﻴﻬﺎ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﻐﻴﺮ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﻸﻭﻝ ﺃﻥ ﻳﺘﺰﻭﺝ ‬ ‫ﻳﺘﺰﻭﺝ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﻋﻠﻤﺎ ﺍﻟﻤﺮﺃﺓ ﻓﻘﻂ ﻓﻤﻨﻌﺖ ﺃﺟﺰﺃﻫﻤﺎ ﻋﻦ ﺇﻋﻼﻡ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺇﻥ ﺃﻋﻠﻤﺎﻩ ﻓﺮﺿﻲ ﺃﻭ ﺃﻧﻜﺮ ﺃﻋﻠﻤﺎﻫﺎ‬ ‫ﺍﻟﻮﻟﻲ‪ ،‬ﻭﺇﻥ ﺃﻋﻠﻤﺎﻫﺎ ﻓﺮﺿﻴﺖ ﺃﻋﻠﻤﺎﻩ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻳﺠﺰﻱ ﻓﻲ ﺍﻹﻋﻼﻡ ﻭﺍﻹﺟﺎﺯﺓ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﻥ ﺗﺰﻭﻳﺞ‬ ‫‬ ‫ﺍﻟﻤﺴﺘﻬﺰﺉ ﻟﻬﺎ ﺑﺎﻵﺧﺮ ﺗﻮﺛﻴﻖ ﻟﻬﺎ ﺣﺘﻰ ﺗﻌﻠﻢ ﺑﻪ ﻓﺘﺮﺩﻩ ﺃﻭ ﺗﺮﺿﺎﻩ‪ ،‬ﻭﻳﺮﺩﻩ ﺃﻧﻪ‬ ‫ﻻ ﻭﺟﻪ ﻟﺘﻮﺛﻴﻘﻬﺎ ﺑﻼ ﺃﻣﺮ ﻣﻨﻬﺎ ﻭﻻ ﺃﻣﺮ ﻣﻦ ﻭﻟﻴﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﺃﻋﻠﻤﺎﻫﻤﺎ ﺑﻪ ﻓﺮﺿﻴﺎﻩ ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﺃﻭ ﻧﺤﻮﻩ ﺯﻭﺟﻬﺎ ﻣﻦ ﺁﺧﺮ ﻗﺒﻞﺃﻱ‪:‬‬ ‫ﻗﺒﻞ ﺭﺿﺎﻫﻤﺎﻭﺑﻌﺪ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺴﺘﻬﺰﺉ ﺳﻮﺍﺀ ﻋﻠﻢ ﺍﻟﻮﻟﻲ ﺑﺘﺰﻭﻳﺞ ﺍﻟﻤﺴﺘﻬﺰﺉ ﻭﻟﻢ‬ ‫ﻳﺮﺿﻪ ﺛﻢ ﺯﻭﺟﻬﺎ ﺑﺂﺧﺮ‪ ،‬ﺃﻭ ﺭﺿﻴﻪ ﺛﻢ ﺯﻭﺟﻬﺎ ﺑﺂﺧﺮ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺮﺽ ﻭﻟﻢ ﻳﻨﻜﺮ ﻷﻥ‬ ‫ﻧﻜﺎﺣﺎ ﺣﺘﻰ ﻳﻜﻮﻥ ﻣﻌﻪ ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ؛ ﻓﻤﻌﻨﻰ ﻗﻮﻟﻪ‪ :‬ﺭﺿﻴﺎﻩ ﺃﻧﻪ‬ ‫‬‫ﺭﺿﺎﻩ ﻻ ﻳﻮﺟﺐ‬ ‫ﺍﺟﺘﻤﻊ ﺭﺿﺎﻫﻤﺎ ﻭﺣﺼﻞ ﺳﻮﺍﺀ ﺳﺒﻖ ﺭﺿﺎ ﺍﻟﻮﻟﻲ ﺛﻢ ﺟﺎﺀ ﺑﻌﺪﻩ ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ ﺃﻭ‬ ‫ﻣﻌﺎ‪ ،‬ﻓﻠﻬﺎ ﺍﻟﺮﺟﻮﻉﺃﻱ‪ :‬ﺍﻟﺘﺤﻮﻝﻣﻦ ﺍﻟﺬﻱ ﺯﻭﺟﻬﺎ ﺑﻪ ﺍﻟﻮﻟﻲ ﻭﺭﺿﻴﺘﻪ‬ ‫ﺣﺼﻼ ‬ ‫ﻟﻠﺬﻱ ﺭﺿﻴﺘﻪ ﻭﻫﻮ ﺍﻟﺬﻱ ﺯﻭﺟﻬﺎ ﺑﻪ ﺍﻟﻤﺴﺘﻬﺰﺉ‪ ،‬ﻭﺗﺪﻉ ﻣﻦ ﺯﻭﺟﻬﺎ ﻣﻨﻪ ﻭﻟﻴﻬﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺮﺟﻊ ﻭﻋﻠﻴﻪ ﻓﻼ ﺗﺮﺟﻊ ﺇﻟﻰ ﻣﻦ ﺯﻭﺟﻬﺎ ﺍﻟﻤﺴﺘﻬﺰﺉ ﺑﻪ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪،‬‬ ‫ﻭﻗﺪ ﻣﺮ ﺗﻮﺟﻴﻪ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺠﻮﺍﺯ ﺍﻟﺮﺟﻮﻉ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﻣﺸﻜﻞ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﺃﻭﻻ ﻫﻮ ﺍﻟﻤﺴﺘﻬﺰﺉ ﻭﻓﻲ ﺍﻷﻭﻟﻰ‬ ‫ﺇﺷﻜﺎﻻ؛ ﻷﻥ ﺍﻟﻤﺰﻭﺝ ﻟﻬﺎ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ‬ ‫‬‫ﻣﻨﻬﻤﺎ ﺃﺷﺪ‬ ‫ﻫﻮ ﺃﺣﺪ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺑﻴﻊ ﻣﺎﻝ ﺍﻟﻐﻴﺮ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٣١/٦‬ ‪.١٣٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪180‬‬ ‫  & @‪ I‬إذ‪  I2 Q3‬و‪0H‬‬ ‫ﺇﻥ ﺃﺫﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻟﻮﻟﻴﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻓﺰﻭﺟﺎﻫﺎ ﺃﻭ ﺯﻭﺟﻮﻫﺎ ﺃﻭ ﺍﺛﻨﺎﻥ ﻣﻨﻬﻢ ﺛﺒﺖ‬ ‫ﻧﻜﺎﺡ ﺍﻷﻭﻝ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺴﺎﺑﻖ ﻓﻲ ﺍﻹﻧﻜﺎﺡ ﺇﻥ ﺃﻧﻜﺤﻬﺎ ﻟﻜﻒﺀ ﻳﺠﻮﺯ ﻟﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺮﻫﺘﻪ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﺮﺿﺎ‬ ‫ﻻ ﺗﺠﺪ ﺇﺑﻄﺎﻟﻪ ﺃﻭ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﻏﻴﺮﻩ ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ‬ ‫ﺃﻳﻀﺎ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﻭﻻ ﻳﻜﻔﻲ ﺍﻟﺮﺿﺎ ﺍﻟﺴﺎﺑﻖ ﻋﻨﻪ ﻋﻴﻨﺖ ﺃﻭ ﻟﻢ ﺗﻌﻴﻦ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫‬ ‫ﻣﻄﺮﺩ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﺒﻴﻊ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﺍﻷﺧﻴﺮ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻣﻬﺮﻫﺎ ﻭﺛﺒﺖ‬ ‫ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻻ ﻳﻘﺮ ﺑﻬﺎ ﺍﻷﻭﻝ ﺣﺘﻰ ﺗﻌﺘﺪ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﻓﻠﻬﺎ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻓﺈﻥ‬ ‫ﺷﺎﺀ ﺍﻟﺜﺎﻧﻲ ﺟﺪﺩ ﻟﻬﺎ‪ ،‬ﻭﺍﻟﺤﺠﺔ ﻟﻤﺎ ﻗﺎﻝ ﺍﻟﻤﺼﻨﻒ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ ﺯﻭﺟﻬﺎ‬ ‫ﺑﻴﻌﺎ ﻟﺮﺟﻠﻴﻦ ﻓﻬﻮ ﻟﻸﻭﻝ ﻣﻨﻬﻤﺎ«)‪،(١‬‬ ‫ﻭﻟﻴﺎﻥ ﻓﻬﻲ ﻟﻸﻭﻝ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺃﻱ ﺭﺟﻞ ﺑﺎﻉ ‬ ‫ﻭﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻳﺤﻤﻞ ﻋﻠﻰ ﺇﻥ ﺃﻣﺮﺗﻬﻤﺎ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻛﻤﺎ ﻓﺮﺽ ﺍﻟﻤﺼﻨﻒ ﺍﻟﻤﺴﺄﻟﺔ‪،‬‬ ‫ﺯﻭﺟﺎ ﻟﻬﺎ ﻭﻟﻢ‬ ‫ﻷﻧﻬﺎ ﻟﻮ ﻟﻢ ﺗﺄﻣﺮﻫﻤﺎ ﻟﺮﺩ ﺍﻷﻣﺮ ﺇﻟﻰ ﺭﺿﺎﻫﺎ‪ ،‬ﻓﻤﻦ ﺭﺿﻴﺘﻪ ﻛﺎﻥ ‬ ‫ﻳﻠﺰﻣﻬﺎ ﺍﻷﻭﻝ ﻷﻧﻬﺎ ﺗﺴﺘﺄﻣﺮ‪ ،‬ﻭﻷﻧﻬﺎ ﺃﺣﻖ ﺑﻨﻔﺴﻬﺎ ﻛﻤﺎ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻳﻠﺰﻣﻬﺎ ﺍﻷﻭﻝ ﻟﻮ ﺃﻣﺮﺗﻪ ﺃﻭ ﺃﻣﺮﺗﻬﻤﺎ ‬ ‫ﻣﺜﻼ)‪.(٢‬‬ ‫‬ ‫ر‪H‬ﻼ وأ* و آ‪!:‬‬ ‫ @‪ I‬أ‪Q/‬‬ ‫ﺇﻥ ﺃﺣﺒﺖ ﺍﻟﻤﺮﺃﺓ ‬ ‫ﺭﺟﻼ ﻭﺃﺣﺐ ﻭﻟﻴﻬﺎ ﺁﺧﺮ ﺃﻭ ﺧﻄﺒﻬﺎ ﺍﺛﻨﺎﻥ ﻧﻈﺮ ﺍﻟﺤﺎﻛﻢ ﺃﻭ‬ ‫ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ ﻭﺃﻟﻴﻖ ﻟﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻮﻳﺎ ﺃﻭ ﻛﺎﻥ ﻣﻦ‬ ‫ﺃﻳﻀﺎ ﺭﺟﺢ‬ ‫ﺃﻳﻀﺎ ﻛﺎﻑ ﺻﺎﻟﺢ ﻟﻬﺎ ‬ ‫ﺃﺣﺒﺘﻪ ﺩﻭﻥ ﺍﻟﺬﻱ ﺃﺣﺒﻪ ﺍﻟﻮﻟﻲ ﻟﻜﻨﻪ ﻛﻔﺆ ﻟﻬﺎ ‬ ‫ﻣﺨﺘﺎﺭﻫﺎ ﺇﻟﺤﺎﻗﺎ ﻟﻬﺎ ﺑﻬﻮﺍﻫﺎ‪ ،‬ﻓﻠﻴﺘﻖ ﺍﻟﻮﻟﻲ ﺍﷲ؛ ﻷﻧﻬﺎ ﺃﻣﺎﻧﺔ ﻓﻲ ﻋﻨﻘﻪ ﻳﺴﺄﻝ ﻋﻨﻬﺎ‬ ‫ﻏﺪﺍ ﻭﻫﻮ ﻇﺎﻟﻢ ﺑﻤﻨﻌﻪ ﻛﻔﺄﻫﺎ‪ ،‬ﺗﻠﺰﻣﻪ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻓﻲ ﺍﻷﺛﺮ‪ :‬ﻣﻦ ﻃﻠﺒﺖ ﺇﻟﻴﻪ ﺑﻨﺘﻪ ﻓﺄﺑﻰ‬ ‫‬ ‫ﺇﻻ ﺑﻜﺜﻴﺮ ﻭﺍﻟﺰﻭﺝ ﻛﻔﺆ ﻭﺭﺿﻴﺖ ﺑﺄﻗﻞ ﻣﻨﻪ ﺟﺎﺯ ﻟﻌﻤﻬﺎ ﺃﻭ ﺃﺧﻴﻬﺎ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﻤﻦ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻮﻟﻴﻴﻦ ﻳﺰﻭﺟﺎﻥ‪ ،‬ﺡ‪.١١١٠ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٣٣/٦‬‬ ‫‪181‬‬‫ﺑﺎﺏ ﻓﻲ ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ ﻭﺇﻧﻜﺎﺭﻫﺎ ﻟﻠﻨﻜﺎﺡ‬ ‫ﺃﻳﻀﺎ ﻟﻠﻮﻟﻲ ﺇﻥ ﻛﺎﻧﺖ ﻻ ﺭﺃﻱ ﻟﻬﺎ ﺣﺘﻰ‬ ‫ﺭﺿﻴﺘﻪ‪ ،‬ﻭﺟﺎﺯ ﻟﻬﺎ ﻣﻨﻊ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﻭﺟﺎﺯ ‬ ‫ﺗﻄﻠﺐ ﺇﻟﻴﻪ ﻭﻻ ﻳﺮﺩﻩ ﺣﺘﻰ ﻳﺸﻴﺮ ﺇﻟﻴﻬﺎ)‪.(١‬‬ ‫  & @‪ I‬زو‪ IH! QH‬أو أ‪!fa‬‬ ‫ﺇﻥ ﺯﻭﺟﺎﻫﺎﺃﻱ‪ :‬ﻭﻟﻴﺎﻫﺎﺑﺈﺫﻧﻬﺎ ﻭﻟﻢ ﻳﻌﻠﻢ ﺍﻷﻭﻝ ﻛﻠﻔﺎﺃﻱ‪ :‬ﺃﻟﺰﻣﺎ ‬ ‫ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ‪ ،‬ﻭﻟﺘﻀﻤﻴﻦ ﻣﻌﻨﻰ ﺍﻹﻟﺰﺍﻡ ﻋﺪﺍﻩ ﻻﺛﻨﻴﻦ ﺗﺄﺭﻳﺨ ﺎ)‪ ،(٢‬ﺗﻮﻗﻴ ﺘﺎ ﺇﻥ ﺑ ‪‬ﻴﻦ‬ ‫ﻛ ‪‬ﻞ ﺃﻧﻪ ﺯﻭﺟﻬﺎ ﻟﻪ ﻭﻟﻲ ﻭﺻﺤﺖ ﻓﻲ ﺍﻟﺤﻜﻢ ﻟﻤﻦ ﺃﺭﺥ ﺇﻥ ﻟﻢ ﻳﺆﺭﺥ ﺍﻵﺧﺮ ﻭﻻ‬ ‫ﻳﻌﺬﺭ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﺇﻥ ﻛﺎﻧﺖ ﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ ﻟﻠﺬﻱ ﻟﻢ ﻳﺆﺭﺥ‪ ،‬ﻓﻠﻴﺘﻮﺭﻉ‬ ‫ﻋﻨﻬﺎ ﺇﻻ ﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﺳﺒﻖ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺬﻱ ﻟﻢ ﻳﺆﺭﺥ ﻳﺘﻮﺭﻉ ﻋﻨﻬﺎ‬ ‫ﻟﻌﻠﻪ ﻣﺴﺒﻮﻕ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﺳﺎﺑﻖ ﻭﻻ ﺑﻴﺎﻥ ﻟﻪ ﻭﻗﺪ ﺣﻜﻢ ﺑﻬﺎ ﻟﻠﺬﻱ ﺃﺭﺥ ﻟﻢ‬ ‫ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻌﻜﺲ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻬﺮﺏ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﻫﺎ ﺑﺴﻄﻮﺗﻪ‬ ‫ﻟﻌﻠﻤﻪ ﺃﻧﻪ ﺳﺎﺑﻖ ﻟﻢ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺰﻧﺎ ﻷﻧﻪ ﻗﺪ ﺍﺩ‪‬ﻋﻰ ﺍﻟﺴﺒﻖ‪ ،‬ﻟﻜﻦ ﻳﺒﺮﺃ ﻣﻨﻪ ﻷﻧﻪ‬ ‫ﻋﺼﻰ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﺃﺣﺪﻫﻤﺎ ﻭﺍﻋﺘﺪﺕ ﺟﺎﺯﺕ ﻟﻶﺧﺮ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻭﻗﻊ‬ ‫ﺍﻟﻤﺲ ﻓﻠﻴﺘﻮﺭﻉ ﺍﻟﻤﺎﺱ ﻋﻨﻬﺎ ﻭﻟﻮ ﻃﻠﻘﻬﺎ ﺍﻵﺧﺮ‪ ،‬ﻟﻌﻠﻪ ﻣﺴﻬﺎ ﺯﻭﺟﺔ ﻟﺬﻟﻚ ﺍﻵﺧﺮ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺆﺭﺧﺎ ﺃﻭ ﺍﺗﺤﺪ ﺗﺎﺭﻳﺨﻬﻤﺎ ﺃﺟﺒﺮﺍ ﻋﻠﻰ ﻃﻼﻗﻬﺎ ﺑﺎﺋ ﻨﺎ ﺑﺄﻥ ﻳﻘﻮﻝ ﻛﻞ ﻣﻨﻬﻤﺎ‪:‬‬ ‫ﻫﻲ ﻃﺎﻟﻖ ﻃﻼﻗﺎ ﻻ ﻣﺮﺍﺟﻌﺔ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻃﺎﻟﻖ ﻃﻼﻗﺎ ﺑﺎﺋ ﻨﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﺤﻜﻢ‬ ‫ﻋﻠﻴﻪ ﺑﺄﻧﻪ ﻃﻼﻕ ﺑﺎﺋﻦ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٣٣/٦‬ ‪.١٣٤‬‬ ‫ﺃﻟﻔﺎ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﻟﻤﻦ ﺃﺭﺥ‪ :‬ﺇﻥ ﻟﻢ ﻳﺆﺭﺥ‪،‬‬ ‫)‪ (٢‬ﻭﻣﻘﺘﻀﻰ ﻗﻮﻟﻪ‪ :‬ﺗﺄﺭﻳﺨ ﺎ ﺑﺎﻟﻬﻤﺰﺓ ﺍﻟﺴﺎﻛﻨﺔ ﺃﻭ ﺑﺈﺑﺪﺍﻟﻬﺎ ‬ ‫ﺑﺎﻟﻬﻤﺰﺓ ﻭﻟﻜﻨﻪ ﺟﻤﻊ ﺑﻴﻦ ﻟﻐﺘﻴﻦ ﻓﺈﻧﻪ ﻳﻘﺎﻝ‪ :‬ﺃﺭﺥ ﻳﺆﺭﺥ ﺗﺄﺭﻳﺨ ﺎ ﺑﻐﻴﺮ ﺍﻟﻮﺍﻭ ﻭﻭﺭﺥ ﻳﻮﺭﺥ ﺗﻮﺭﻳﺨ ﺎ‬ ‫ﺑﺎﻟﻮﺍﻭ‪ ،‬ﻭﻟﻮ ﻗﺮﺃ ﻟﻤﻦ ﻭﺭﺥ ﺑﺎﻟﺘﺨﻔﻴﻒ ﺇﻥ ﻟﻢ ﻳﻮﺭﺥ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻮﺍﻭ ﻟﺠﺎﺯ‪ ،‬ﻷﻧﻪ ﻳﻘﺎﻝ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺃﺭﺥ ﺍﻟﻜﺘﺎﺏ ﻭﻭﺭﺧﻪ ﺑﺎﻟﺘﺨﻔﻴﻒ‪ ،‬ﻭﺃﺭﺧﻪ ﻳﺆﺭﺧﻪ ﻛﺄﻛﺮﻡ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‬ ‫‬ ‫‪ ١٣٢/٦‬ ‪.١٣٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٣٤/٦‬ ‪.١٣٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪182‬‬ ‫ ‪g‬ﻼق ا!أة ا‪ ,‬زو‪IH! QH‬‬ ‫ﺇﻥ ﻃﻠﻖ ﺃﺣﺪﻫﻤﺎ ﺛﻼﺛﺎ ﻭﺍﻵﺧﺮ ﺑﺎﺋ ﻨﺎ ﺃﻭ ﻛﻼﻫﻤﺎ ﺛﻼﺛﺎ ﺃﻭ ﺁﻟﻰ ﺃﺣﺪﻫﻤﺎ ﻣﻨﻬﺎ‬ ‫ﻭﻇﺎﻫﺮ ﺍﻵﺧﺮ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺨﺎﻟﻒ ﺑﻴﻨﻬﻤﺎ ﺃﺟﺰﺃ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺘﺰﻭﺝ‬ ‫ﺑﻬﺎ ﺃﺣﺪﻫﻤﺎ ﺇﻥ ﺷﻚ ﻓﻲ ﻣﺲ ﺍﻵﺧﺮ ﺣﺘﻰ ﻳﺘﻢ ﺁﺧﺮ ﺍﻟﻌﺪﺓ ﺍﻟﻄﻮﻟﻰ‪ ،‬ﻭﺇﺫﺍ ﺗﻤﺖ‬ ‫ﻋﺪﺗﻬﺎ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﻗﺒﻞ ﺍﻵﺧﺮ ﻓﻠﻠﺬﻱ ﻟﻢ ﺗﺘﻢ ﻋﺪﺗﻬﺎ ﻣﻨﻪ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﻗﺒﻞ ﺗﻤﺎﻡ‬ ‫ﻋﺪﺗﻬﺎ ﻣﻨﻪ ﻭﺑﻌﺪ ﺗﻤﺎﻡ ﻋﺪﺗﻬﺎ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺯﻭﺟﺖ ﻷﻛﺜﺮ ﻣﻦ ﺍﺛﻨﻴﻦ‬ ‫ﻭﺟﺎﺯ ﻟﻜﻞ‪ ‬ﺃﻥ ﻳﺠﺪﺩ ﻟﻬﺎ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪ ﺍﻟﻄﻼﻕ ﻣﻨﻬﻤﺎ ﻭﻟﻮ ﻋﻘﺐ ﺍﻟﻄﻼﻕ ﺇﻥ ﻟﻢ‬ ‫ﻳﻤﺴﺎﻫﺎ ﺑﺄﻥ ﻗﺎﻣﺖ ﺑﻴﻨﺔ ﻋﺪﻡ ﺧﻠﻮﻫﻤﺎ ﺑﻬﺎ ﺑﺄﻥ ﻗﺮﻧﺎ ﺃﻭ ﻗﺮﻧﺖ ﺑﻤﻦ ﺗﺠﻮﺯ ﺷﻬﺎﺩﺗﻪ‬ ‫ﺣﺘﻰ ﻛﺎﻥ ﺍﻟﻨﺰﺍﻉ ﻭﺍﻟﺤﻜﻢ‪ ،‬ﻭﻣﻦ ﻣﺲ ﻣﻨﻬﻤﺎ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﻭﺟﺎﺯ ﻟﻶﺧﺮ ﺍﻟﺘﺠﺪﻳﺪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﻷﻧﻪ ﻟﻢ ﻳﻤﺴﻬﺎ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﺰﻧﺎ ﺑﻞ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﺃﺣﺪﻫﻤﺎ ﻭﻟﻢ‬ ‫ﺗﻌﻠﻢ ﺑﺎﻵﺧﺮ ﺛﻢ ﻗﺎﻣﺖ ﻟﻶﺧﺮ ﺑﻴﻨﺔ ﺃﻧﻪ ﺍﻷﻭﻝ ﻭﻗﺎﻟﺖ ﺣﻴﻦ ﻋﻠﻤﺖ‪ :‬ﻟﻮ ﻋﻠﻤﺖ ﺑﻪ‬ ‫ﻟﺮﺿﻴﺘﻪ ﻓﻘﺪ ﺭﺿﻴﺘﻪ ﺍﻵﻥ ﻓﺮﻗﺖ ﻣﻦ ﺍﻷﺧﻴﺮ‪ ،‬ﻭﺃﺧﺬﺕ ﺻﺪﺍﻗﻬﺎ ﻭﻻ ﻳﻘﺮﺑﻬﺎ ﺍﻷﻭﻝ‬ ‫ﺣﺘﻰ ﺗﻌﺘﺪ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﻭﻟﻲ ﺑﺮﺟﻠﻴﻦ ﻭﺭﺿﻴﺖ ﺑﺎﻷﻭﻝ ﺑﻌﺪ ﻣﺲ ﺍﻷﺧﻴﺮ‬ ‫ﻭﺃﺧﺬﺕ ﻣﻨﻪ ﺻﺪﺍﻗﻬﺎ ﻓﻠﻪ ﺃﻥ ﻳﻐﺮﻣﻪ ﻓﻴﻤﺎ ﺃﺧﺬﺕ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺿﻤﺎﻥ ﻋﻠﻰ‬ ‫ﺍﻟﻮﻟﻲ ﺇﺫﺍ ﺩﺧﻞ ﺑﺠﻬﺎﻟﺔ ﺃﻭ ﻭﻃﺊ ﺑﻐﻠﻂ ﻭﻟﺰﻣﻪ ﺇﻥ ﻏﺮﻩ‪.‬‬ ‫ﻓﺈﻥ ﻣﺎﺕ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﺍﺭﺗﺪ ﺣﺘﻰ ﻣﻀﻰ ﻗﺪﺭ ﺍﻟﻌﺪﺓ ﻗﺒﻞ ﺃﻥ ﻳﻄﻠﻖ ﺃﻭ ﻃﻠﻖ‬ ‫ﺍﻵﺧﺮ ﻗﺒﻠﻪ ﻭﻟﻢ ﻳﻄﻠﻖ ﻫﻮ ﻓﻼ ﻳﻘﻴﻢ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻴﻬﺎ ﺑﻞ ﻳﺠﺪﺩ ﻟﻜﻦ ﻻ ﻳﺠﺪﺩ ﺣﺘﻰ‬ ‫ﺗﺘﻢ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻤﻮﺕ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺄﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻄﻼﻕ ﻭﻻ ﻋﺪﺓ ﻃﻼﻕ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﻘﻮﻟﻴﻦ‪ ،‬ﻭﻟﻠﺤﻲ ﺃﻥ ﻳﺠﺪﺩ ﻣﻦ‬ ‫ﺣﻴﻦ ﺍﻟﻤﻮﺕ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻘﻊ ﻣﺲ ﻭﻻ ﺧﻠﻮﺓ‪ ،‬ﻭﻛﺬﺍ ﻻ ﻳﺠﺪﺩ ﺣﺘﻰ ﺗﺘﻢ ﻋﺪﺗﻬﺎ ﻣﻦ‬ ‫ﻣﻄﻠﻘﻬﺎ‪ ،‬ﻭﺇﻥ ﺟﻦ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﻏﺎﺏ ﺃﻭ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻄﻼﻕ ﻓﻼ ﺗﺘﺰﻭﺝ ﺣﺘﻰ‬ ‫ﻳﻔﻴﻖ ﻓﻴﻄﻠﻘﻬﺎ ﺃﻭ ﻳﻄﻠﻖ ﺍﻟﻐﺎﺋﺐ ﺃﻭ ﺍﻟﻤﻤﺘﻨﻊ ﻭﺗﻌﺘﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﺃﻭ‬ ‫ﻋﺒﺪﺍ ﺃﺟﺒﺮ ﺍﻟﺴﻴﺪ ﻋﻠﻰ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ‬ ‫ﻃﻔﻼ ﻓﺤﺘﻰ ﻳﺒﻠﻎ‪،‬‬‫ﻛﻼﻫﻤﺎ ‬ ‫‪183‬‬‫ﺑﺎﺏ ﻓﻲ ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ ﻭﺇﻧﻜﺎﺭﻫﺎ ﻟﻠﻨﻜﺎﺡ‬ ‫ﻭﻻ ﻳﻄﻠﻖ ﻋﻨﻪ ﺃﺑﻮﻩ ﺃﻭ ﻭﻟﻴﻪ ﺇﺫ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻔﺴﺦ ﻧﻜﺎﺡ ﺍﻟﻄﻔﻞ‪ ،‬ﺑﻞ ﻳﺘﻌﻠﻖ ﺇﻟﻰ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻓﺈﻥ ﺭﺩﻩ ﺑﻄﻞ)‪.(١‬‬ ‫ @‪2‬ت ا!أة ا‪ ,‬زو‪IH! QH‬‬ ‫ﺇﻥ ﻣﺎﺗﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺯﻭﺟﺖ ﻟﺮﺟﻠﻴﻦ ﻗﺒﻞ ﺃﻥ ﻳﻄﻠﻘﺎﻫﺎ ﻭﺭﺛﺎ ﻣﻨﻬﺎ ﻣﻴﺮﺍﺙ‬ ‫ﻭﻟﺪﺍ ﺃﻭ ﻭﻟﺪ ﺍﺑﻦ‪ ،‬ﻭﺍﻟﻨﺼﻒ ﺇﻥ ﻟﻢ ﺗﺘﺮﻙ‪ ،‬ﻓﻲ‬ ‫‬‫ﺭﺟﻞ ﻭﺍﺣﺪ‪ ،‬ﺍﻟﺮﺑﻊ ﺇﻥ ﺗﺮﻛﺖ‬ ‫ﺍﻟﺤﻜﻢ ﻭﻳﺘﺤﺮﺟﺎ ﺇﻥ ﺗﻮﺭﻋﺎ؛ ﻷﻧﻪ ﻟﻴﺲ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﻳﻘﻴﻦ ﺃﻧﻪ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻻ ﺑﺄﺱ‬ ‫ﺇﻥ ﺗﺤﺎﻟﻼ ﺑﺄﻥ ﻳﻘﻮﻝ ﻛﻞ ﻣﻨﻬﻤﺎ ﻟﻶﺧﺮ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻹﺭﺙ ﻟﻲ ﻓﺄﻧﺖ ﻓﻲ ﺣﻞ ﻣﻤﺎ‬ ‫ﺃﺧﺬﺕ ﻣﻨﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻭﺇﻥ ﻣﺎﺕ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﻃﻠﻘﻬﺎ ﻭﻣﺎﺗﺖ ﺑﻌﺪ ﺍﻟﻌﺪﺓ ﻭﺭﺙ‬ ‫ﻣﻨﻬﺎ ﺍﻟﺒﺎﻗﻲ ﻧﺼﻒ ﻣﻴﺮﺍﺙ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻳﺘﺤﺮﺝ ﻋﻨﻪ ﻭﻻ ﺑﺄﺱ ﺇﻥ ﺣﺎﻟﻞ ﻭﺭﺛﺘﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﺎﺗﺖ ﻓﻲ ﻋﺪﺓ ﻃﻼﻗﻬﻤﺎ ﻓﻼ ﻣﻴﺮﺍﺙ ﻟﻬﺎ ﻷﻧﻪ ﺑﺎﺋﻦ‪.‬‬ ‫ﻭﺇﻥ ﻣﺎﺗﺎ ﻫﻤﺎ‪ ،‬ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻓﻠﻬﺎ ﻣﻦ ﻛﻞ ﻧﺼﻒ ﻣﻴﺮﺍﺙ ﺍﻣﺮﺃﺓ ﻓﺘﺄﺧﺬ ﺍﻟﺜﻤﻦ‬ ‫ﻭﻟﺪﺍ ﻭﻻ ﻭﻟﺪ ﺍﺑﻦ‪ ،‬ﻭﻧﺼﻒ ﺍﻟﺜﻤﻦ ﻣﻤﻦ ﺗﺮﻛﻪ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﻣﻤﻦ ﻟﻢ ﻳﺘﺮﻙ ﻣﻨﻬﻤﺎ‬ ‫ﺗﻮﺭﻋﺖ ﺗﺤﺮﺟﺖ ﻋﻦ ﺍﻹﺭﺙ ﺇﻻ ﺇﻥ ﺗﺤﺎﻟﻠﺖ ﻣﻊ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﻋﻦ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻭﺍﻟﻤﺘﻌﺔ ﺇﺫﺍ ﻟﻢ ﻳﺘﺒﻴﻦ ﺍﻟﻔﺎﺭﺽ ﻣﻨﻬﻤﺎ ﺃﻭ ﺍﻟﻤﺎﺱ‪ ،‬ﺇﻻ ﺇﻥ ﺣﺎﻟﻠﺘﻬﻤﺎ ﺃﻭ ﺣﺎﻟﻠﺖ‬ ‫ﻭﺭﺛﺘﻬﻤﺎ ﺑﻌﺪ ﻣﻮﺗﻬﻤﺎ)‪.(٢‬‬ ‫ ‪ *3‬ا‪ I 2‬زو‪IX QH‬‬ ‫ﻣﺸﺘﺮﻛﺎ ﺇﺫﺍ ﻟﻢ‬ ‫‬‫ﻣﻦ ﺯﻭﺟﺖ ﻻﺛﻨﻴﻦ ﻟﺰﻣﻬﻤﺎ ﻣﺎ ﻭﻟﺪﺕ ﻓﻲ ﺍﻟﺤﻜﻢ ﻭﻳﻜﻮﻥ‬ ‫ﻳﻌﻠﻢ ﺍﻷﻭﻝ ﻭﻭﻗﻊ ﺍﻟﻤﺲ‪ ،‬ﻣﻨﻬﻤﺎ ﺃﻭ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﻭﻟﻢ ﻳﻌﻠﻢ ﺇﻥ ﻭﻟﺪﺕ ﻓﺈﻥ ﻣﺎﺕ‬ ‫ﻭﺭﺛﺎﻩ ﻣﻴﺮﺍﺙ ﺃﺏ ﻭﺍﺣﺪ ﻻ ﻧﺼﻒ ﻣﻴﺮﺍﺙ ﺃﺏ ﻭﺍﺣﺪ ﻛﻤﺎ ﻗﻴﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺮﻛﺎ ﺇﻻ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٣٥/٦‬ ‪.١٣٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٣٩/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪184‬‬ ‫ﺇﻳﺎﻩ ﺃﺧﺬ ﻣﺎ ﻟﻬﻤﺎ ﻛﻠﻪ ﻭﺇﻥ ﻟﻢ ﻳﺘﺮﻙ ﺇﻻ ﺇﻳﺎﻫﻤﺎ ﺃﺧﺬﺍ ﻣﺎﻟﻪ‪ .‬ﻭﺇﻥ ﻣﺎﺗﺎ ﻫﻤﺎ ﺃﻭ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻭﺭﺙ ﻣﻦ ﻛﻞ ﻧﺼﻒ ﻣﻴﺮﺍﺙ ﺍﻻﺑﻦ ﻓﻤﻦ ﻣﺎﺕ ﻣﻨﻬﻤﺎ ﺃﺧﺬ ﻧﺼﻒ ﻣﺎﻟﻪ ﺇﻥ‬ ‫ﻟﻢ ﻳﺘﺮﻙ ﻭﺍﺭﺛﺎ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻪ ﺃﺧﺬ ﻧﺼﻒ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺇﻥ ﺗﺮﻙ ﺍﺑ ﻨﺎ ﺳﻮﺍﻩ ﻓﻘﻂ ﺃﺧﺬ‬ ‫ﺭﺑﻌﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻌﻬﺎ ﺑﻨﺖ ﺗﺮﻛﻬﺎ ﺃﺧﺬﺕ‬ ‫ﺭﺑﻌﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻨ ﺘﺎ ﻭﻣﺎﺕ ﺍﻷﺏ ﺃﺧﺬ ‬ ‫ﺳﺪﺳﺎ ﻭﻫﻜﺬﺍ ﺳﺎﺋﺮ ﺍﻟﺘﺼﺎﺭﻳﻒ‪ ،‬ﻭﻳﻌﻘﻞ ﻋﻠﻴﻬﻤﺎ ﺇﻥ ﺑﻠﻎ ﺇﺫﺍ ﻟﺰﻣﺖ‬ ‫‬‫ﻫﺬﻩ ﺍﻟﻤﺸﺘﺮﻛﺔ‬ ‫ﺍﻟﺪﻳﺔ ﻋﺎﻗﻠﺘﻴﻬﻤﺎ ﻳﻌﻨﻲ‪ :‬ﻳﻌﻄﻲ ﻣﻊ ﻋﺎﻗﻠﺘﻴﻬﻤﺎ ﻣﻊ ﻛﻞ ﻭﺍﺣﺪﺓ ﻛﻨﺼﻒ ﺭﺟﻞ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻧﺖ ﻋﺸﻴﺮﺗﻬﻤﺎ ﻭﺍﺣﺪﺓ ﺃﻋﻄﻰ ﻛﺮﺟﻞ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﻳﻌﻘﻼﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺒﻠﻎ ﺇﺫﺍ ﻟﺰﻣﺖ ﻋﺎﻗﻠﺘﻪ ﻛﺮﺟﻞ ﻭﺍﺣﺪ ﻭﺍﻟﻌﺎﻗﻠﺔ‬ ‫ﺍﻟﻌﺸﻴﺮﺓ‪ ،‬ﻭﻳﺤﺠﺐ ﻫﺬﺍ ﺍﻟﻤﺸﺘﺮﻙ ﻭﻧﺤﻮﻩ ﺍﻷﻡ ﺇﻟﻰ ﺍﻟﺴﺪﺱ‪ ،‬ﻭﺍﻟﺰﻭﺝ ﺍﻷﻧﺜﻰ ﺇﻟﻰ‬ ‫ﺍﻟﺜﻤﻦ‪ ،‬ﻭﺍﻟﺰﻭﺝ ﺍﻟﺬﻛﺮ ﺇﻟﻰ ﺍﻟﺮﺑﻊ ﻭﻫﻜﺬﺍ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٣٩/٦‬ ‪.١٤٠‬‬ ‫‪185‬‬ ‫ب  ا‪G‬اق‬ ‫و@ ‪ I@ ' r,‬أ م‬ ‫  & ا‪G‬اق‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪~ } | { z y x wv u t s ﴿ :‬‬ ‫ﮯ ¡ ‪] ﴾ ¢‬ﺍﻟﻨﺴﺎﺀ‪ ،[٤ :‬ﻳﻌﻨﻲ‪ :‬ﻫﺒﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻋﻄﻴﺔ ﻟﻬﻦ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺍﻟﻤﻔﺮﻭﺽ ﻟﻠﻤﺮﺃﺓ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﻳﺄﺧﺬﻩ ﻭﻟﻴﻬﺎ ﺩﻭﻧﻬﺎ‪ .‬ﻓﺄﻣﺮ ﺍﷲ‬ ‫ﺍﻟﻤﺆﻣﻨﻴﻦ‪ :‬ﺃﻥ ﻳﻮﻓﻮﺍ ﻟﻜﻞ ﺍﻣﺮﺃﺓ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻷﻧﻪ ﺃﺟﺮﺓ ﻟﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿‪r q p o n m l k‬‬ ‫‪] ﴾ s‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢٥ :‬ﻳﻌﻨﻲ‪ :‬ﺃﻭﻟﻴﺎﺋﻬﻦ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺁﻳﺎﺕ ﻛﺜﻴﺮﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﺩﺍﻻﺕ ﻋﻠﻰ ﻭﺟﻮﺏ ﻓﺮﺽ ﺍﻟﺼﺪﻗﺎﺕ ﻟﻠﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪.‬‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺻﺢ ﺍﻹﺟﻤﺎﻉ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻋﻠﻰ ﻟﺰﻭﻡ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻭﻗﺪ ﺟﺮﺕ ‪‬‬ ‫ﻟﻠﻨﺴﺎﺀ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﻭﻫﻮ ﻣﺴﺘﻔﺎﺽ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻥ ﺍﻟﺘﺰﻭﻳﺞ‬ ‫ﻻ ﻳﺼﺢ ﺇﻻ ﺑﺼﺪﺍﻕ ﻣﻔﺮﻭﺽ‪ ،‬ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﺟﻞ)‪.(١‬‬ ‫   @‪!5‬و‪ 8‬ا‪G‬اق‬ ‫ﻗﺪ ﻓﺮﺽ ﺍﻟﺼﺪﺍﻕ ﻟﻤﺸﻘﺔ ﺍﻟﺤﻤﻞ ﻭﺍﻟﺮﺿﺎﻉ ﻭﺍﻟﺘﺮﺑﻴﺔ؛ ﻻ ﻟﻠﺘﻠﺬﺫ ﻷﻥ ﻟﻠﻤﺮﺃﺓ‬ ‫ﻣﺎ ﻟﻠﺮﺟﻞ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ ﻟﺬﺓ ﺍﻟﺮﺟﻞ ﻭﻟﺬﺓ ﺍﻟﻤﺮﺃﺓ ﻛﺄﺛﺮ ﺍﻟﻤﺨﻴﻂ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٥/٨‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٣٤/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪186‬‬ ‫ﻓﻲ ﺍﻟﻄﻴﻦ ﺇﻻ ﺃﻥ ﺍﷲ ﻳﺴﺘﺮﻫﻦ ﺑﺎﻟﺤﻴﺎﺀ«)‪ ،(١‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺇﻥ ﻟﺬﺗﻪ ﺟﺰﺀ ﻣﻦ ﻣﺎﺋﺔ‬ ‫ﺟﺰﺀ ﻓﻲ ﻟﺬﺗﻬﺎ«)‪ ،(٢‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻥ ﺍﻟﺼﺪﺍﻕ ﻟﻠﺠﻤﺎﻉ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺍﺳﺘﺤﻠﻮﺍ‬ ‫‬ ‫ﻣﺮﺳﻼ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ‬‫ﻓﺮﻭﺝ ﺍﻟﻨﺴﺎﺀ ﺑﺄﻃﻴﺐ ﺃﻣﻮﺍﻟﻜﻢ«)‪ ،(٣‬ﺭﻭﺍﻩ ﻳﺤﻴﻰ ﺑﻦ ﻳﻌﻤﺮ‬ ‫ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺮﺿﺎﻉ ﻟﻮﺟﺒﺎ ﻋﻠﻴﻬﺎ ﻭﻟﻴﺴﺎ ﺑﻮﺍﺟﺒﻴﻦ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻘﺒﻞ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻏﻴﺮﻫﺎ‬ ‫ﻭﺃﻳﻀﺎ ﻻ ﻳﻠﺰﻡ ﺍﻟﺤﻤﻞ ﻭﺍﻟﺮﺿﺎﻉ ﻭﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻛﻢ ﻣﻦ ﻧﺴﺎﺀ ﺃﻭ ﺭﺟﺎﻝ‬ ‫‬‫ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫ﻋﻘﻢ ﻭﻛﻢ ﻣﻦ ﻋﻘﻴﻢ ﻻ ﺗﻠﺪ ﻓﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻄﺮ ﺩﺍ ﻓﻼ ﻳﺒﻘﻰ ﺇﻻ ﺍﻟﺤﻤﻞ ﻋﻠﻰ‬ ‫ﺍﻟﻐﺎﻟﺐ ﻭﺍﻷﺻﻞ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺎ ﻟﻠﺤﻤﻞ ﻟﻢ ﻳﺠﺐ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺤﺎﻣﻞ ﺇﺫﺍ ﻃﻠﻘﺖ‬ ‫ﻭﻗﺪ ﻭﺟﺐ‪ ،‬ﻭﻫﻮ ﺷﺮﻁ ﻛﻤﺎﻝ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﺻﺢ ﺍﻟﻌﻘﺪ ﺑﺪﻭﻧﻪ‪ ،‬ﻭﺗﺮﺟﻊ ﺇﻟﻰ ﺻﺪﺍﻕ‬ ‫ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺷﺮﻁ ﺻﺤﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﺧﻮﻝ ﻻ ﻳﺠﻮﺯ ﺣﺘﻰ ﻳﻔﺮﺽ ﻓﻴﺠﺒﺮ ﻋﻠﻰ‬ ‫ﺑﻌﻀﺎ ﻗﺎﻝ‪ :‬ﻻ ﻳﺼﺢ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪:‬‬ ‫ﺍﻟﻔﺮﺽ‪ ،‬ﻭﺻﺢ ﺍﻟﻌﻘﺪ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻥ ‬ ‫»ﻻ ﻃﻼﻕ ﺇﻻ ﺑﻌﺪ ﻧﻜﺎﺡ‪ ،‬ﻭﻻ ﻇﻬﺎﺭ ﺇﻻ ﺑﻌﺪ ﻧﻜﺎﺡ‪ ،‬ﻭﻻ ﻋﺘﺎﻕ ﺇﻻ ﺑﻌﺪ ﻣﻠﻚ‪ ،‬ﻭﻻ‬ ‫ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ ﻭﺻﺪﺍﻕ ﻭﺑﻴﻨﺔ«)‪ ،(٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ ﻓﻘﻴﻞ ﻓﻲ ﻣﺜﻠﻪ‪ :‬ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﺇﻻ ﺇﻥ ﺫﻛﺮ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻭﻓﺮﺽ ﻓﻴﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ ﺑﺪﻭﻥ ﺫﻛﺮﻩ ﻣﺎ ﻟﻢ ﻳﻌﻘﺪﺍ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺻﺪﺍﻕ‪ ،‬ﻟﻜﻦ‬ ‫ﻳﻔﺮﺽ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻣﺲ ﻗﺒﻞ ﻓﺮﺿﻪ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺃﻭ ﺍﻟﻌﻘﺮ)‪ ،(٥‬ﻭﻓﻲ ﻧﻬﻴﻪ ﮊ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺑﺎﺏ‪ :‬ﺍﻟﻤﻴﻢ‪ ،‬ﺡ‪.٧٣٧٨ :‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻌﻴﻦ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﻦ ﺍﺳﻤﻪ ﻋﺎﺻﻢ ﺑﻠﻔﻆ‬ ‫ﻗﺮﻳﺐ‪ :‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﻥ ﺃﺣﻖ ﻣﺎ ﻭﻓﻴﺘﻢ ﺑﻪ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻣﺎ ﺍﺳﺘﺤﻠﻠﺘﻢ ﺑﻪ ﻓﺮﻭﺝ‬ ‫ﺍﻟﻨﺴﺎﺀ«‪ ،‬ﺃﻭ ﻗﺎﻝ‪» :‬ﻣﺎ ﺍﺳﺘﺤﻞ ﺑﻪ ﺍﻟﻔﺮﻭﺝ«‪ ،‬ﺡ ﻙ )‪.(٧٥٤‬‬ ‫)‪ (٤‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ ﺑﻤﻌﻨﺎﻩ‪.‬‬ ‫ﺍﻟﻌﻘﺮ ﻟﻐﺔ‪ :‬ﺍﻟﻤﻬﺮ‪ ،‬ﻭﻫﻮ ﻟﻠﻤﻐﺘﺼﺒﺔ ﻣﻦ ﺍﻹﻣﺎﺀ ﻛﻤﻬﺮ ﺍﻟﻤﺜﻞ ﻟﻠﺤﺮﺓ‪ ،‬ﻭﺍﻟﻌﻘﺮﺑﺎﻟﻀﻢ ‬ ‫)‪ (٥‬ﻣﻦ ﻣﻌﺎﻧﻲ ‬ ‫ﻣﺎ ﺗﻌﻄﺎﻩ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻭﻁﺀ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﺃﺻﻠﻪ‪ :‬ﺃﻥ ﻭﺍﻃﺊ ﺍﻟﺒﻜﺮ ﻳﻌﻘﺮﻫﺎ ﺇﺫﺍ ﺍﻓﺘﻀﻬﺎ‪ ،‬ﻓﺴﻤﻲ‬ ‫ﻋﻘﺮﺍ‪ ،‬ﺛﻢ ﺻﺎﺭ ﻋﺎ ‪‬ﻣﺎ ﻟﻬﺎ ﻭﻟﻠﺜﻴﺐ‪ ،‬ﻭﺟﻤﻌﻪ‪ :‬ﺃﻋﻘﺎﺭ‪.‬‬ ‫ﻣﺎ ﺗﻌﻄﺎﻩ ﻟﻠﻌﻘﺮ ‬ ‫=‬‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﻈﻔﺮ‪ :‬ﻋﻘﺮ ﺍﻟﻤﺮﺃﺓ ﺩﻳﺔ ﻓﺮﺟﻬﺎ ﺇﺫﺍ ﻏﺼﺒﺖ ﻓﺮﺟﻬﺎ‪.‬‬ ‫‪187‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻋﻦ ﺍﻟﺸﻐﺎﺭ ﻣﺎ ﻳﺘﻀﻤﻦ ﺗﺤﺮﻳﻢ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺃﻥ ﻻ ﺻﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﺪﺍﻕ‬ ‫ﻟﻠﻤﻠﻜﻴﺔ ﻭﺍﻟﻮﻁﺀ ﻓﺈﻥ ﻭﻃﺊ ﺃﻋﻄﻰ ﺍﻟﺼﺪﺍﻕ ﻭﺇﻻ ﻓﺎﻟﻨﺼﻒ ﺑﺎﻟﻤﻠﻜﻴﺔ)‪.(١‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺭﺟﻞ‪ :‬ﻗﺪ ﺯﻭﺟﺖ ﻓﻼ ﻧﺎ ﺑﻔﻼﻧﺔ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻓﺎﻟﻨﻜﺎﺡ‬ ‫ﻳﻨﻌﻘﺪ‪ ،‬ﺇﻥ ﺗﺘﺎﻣﻤﺎ ﻋﻠﻰ ﺻﺪﺍﻕ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ‪ ،‬ﻓﻔﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ‬ ‫ﻳﻨﻔﺴﺦ ﺍﻟﻨﻜﺎﺡ‪.‬‬ ‫ﻭﺇﻥ ﻭﻃﺌﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﺨﺘﻠﻔﺎ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﻳﺜﺒﺖ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ‬ ‫ﻓﻲ ﺛﺒﻮﺗﻪ ﺑﻌﺪ ﺍﻟﻮﻁﺀ ﺍﺧﺘﻼﻓﺎ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﻭﻗﻊ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻤﺘﻌﻬﺎ)‪.(٢‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺑﻪ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﺍﻟﻨﻜﺎﺡ ﻻ ﻳﺼﺢ ﺇﻻ ﺑﺎﻹﺷﻬﺎﺩ‪ ،‬ﻭﻓﻌﻞ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﻭﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺃﻭﻟﻰ‬ ‫ﻭﺃﺻﺢ ﻣﻦ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﻭﺟﻮﺏ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ‬ ‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﻬﻮ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﺃﻭﺟﺐ‪ ،‬ﻫﺬﺍ ﻗﻮﻟﻨﺎ‬ ‫‪‬‬‫ﺍﻟﺮﺟﻌﺔ ﻣﻦ ﺍﻟﻄﻼﻕ‪ ،‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﻋﻠﻴﻪ ﻧﻌﻤﻞﺇﻥ ﺷﺎﺀ ﺍﷲ )‪.(٣‬‬ ‫ ‪!Z‬ط ‪8‬م ا‪G‬اق‬ ‫ﺇﻥ ﺍﺷﺘﺮﻁ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ‪ :‬ﺇﻥ ﻣﺎﺗﺖ ﻗﺒﻠﻪ‪ ،‬ﻓﻼ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﻓﻼ ﺃﺭﻯ ﻫﺬﺍ‬ ‫ﺍﻟﺸﺮﻁ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻟﻮﺭﺛﺘﻬﺎ ﺑﻌﺪ ﻣﻮﺗﻬﺎ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﻫﺬﺍ ﺍﻟﺸﺮﻁ‪.‬‬ ‫= ﻭﻗﺎﻝ ﺍﻟﺠﻮﻫﺮﻱ‪ :‬ﻫﻮ ﻣﻬﺮ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻭﻃﺌﺖ ﺑﺸﺒﻬﺔ‪.‬‬ ‫ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ ﻧﻘﻞ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻋﻦ ﺍﻟﺠﻮﻫﺮﺓ ﺃﻥ ﺍﻟﻌﻘﺮ ﻓﻲ ﺍﻟﺤﺮﺍﺋﺮ‪ :‬ﻣﻬﺮ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻓﻲ ﺍﻹﻣﺎﺀ‪:‬‬ ‫ﺛﻴﺒﺎ‪.‬‬ ‫ﺑﻜﺮﺍ‪ ،‬ﻭﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻟﻮ ‬ ‫ﻋﺸﺮ ﺍﻟﻘﻴﻤﺔ ﻟﻮ ‬ ‫ﻭﻓﻲ ﺍﻟﻌﻨﺎﻳﺔ ﺑﻬﺎﻣﺶ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ :‬ﺍﻟﻌﻘﺮ‪ :‬ﻣﻬﺮ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻭﻃﺌﺖ ﺑﺸﺒﻬﺔ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻣﻬﺮ‪ ،‬ﻳﻨﻈﺮ‪:‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻣﺮﺍﺟﻌﻬﺎ ‪.٢٦٢/٣٠‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٤١/٦‬ ‪ ،١٤٢‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.١٧٠/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦٩/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﺝ ‪..٤٧٤ ،٤٧٣/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪188‬‬ ‫ﻭﺇﻥ ﺷﺮﻁ ﻋﻠﻴﻬﺎ‪ :‬ﺇﻥ ﻫﻮ ﻣﺎﺕ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﻼ ﺻﺪﺍﻕ ﻋﻠﻴﻪ ﻟﻬﺎ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻠﺰﻣﻬﺎ‪،‬‬ ‫ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻭﺗﺒﺮﺃ ﻣﻦ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﻟﻬﺎ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ ﻭﺭﺛﺘﻪ ﻓﻲ ﻣﺎﻟﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻣﺎﺕ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﺎ ﺇﻻ ﻣﺎ ﻭﺟﺪﺕ ﻓﻲ ﻣﺎﻟﻪ)‪.(١‬‬ ‫  وج أر ‪23‬ة ? وا‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺃﺭﺑﻊ ﻧﺴﻮﺓ‪ ،‬ﻓﻲ ﻋﻘﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﺻﺪﺍﻕ‬ ‫ﻭﺍﺣﺪﺍ ﺻﺢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻛﺎﻥ‬ ‫‬‫ﻣﺴﻤﻰ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻟﺠﻤﺎﻋﺘﻬﻦ ﺻﺪﺍﻗﺎ‬ ‫ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺇﻧﻪ ﺑﺎﻃﻞ‪ ،‬ﻭﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻬﺮ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪:‬‬ ‫ﺟﻮﺍﺯﻩ‪ ،‬ﻭﻳﻘﺴﻢ ﻋﻠﻰ ﻗﺪﺭ ﻣﻬﻮﺭ ﺃﻣﺜﺎﻟﻬﻦ)‪.(٢‬‬ ‫ @?ار ا‪G‬اق وا‪ 6‬اﻷد‪' N3‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﻘﺪﺍﺭ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺠﻮﺯ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﻴﺮ‪،‬‬ ‫ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻟﻢ ﻳﻮﻗﺖ ﻟﺬﻟﻚ ‪‬‬ ‫ﺣﺪﺍ ﻣﺤﺪﻭ ﺩﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ﻟﻤﺎ ﺳﺌﻞ ﻋﻦ‬ ‫ﺍﻟﺼﺪﺍﻕﻓﻘﺎﻝ‪» :‬ﻣﺎ ﺗﺮﺍﺿﻰ ﻋﻠﻴﻪ ﺍﻷﻫﻠﻮﻥ«)‪ ،(٣‬ﻭﻳﺴﺘﺤﺐ ﺗﺨﻔﻴﻒ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻟﻤﺎ‬ ‫ﺭﻭﺕ ﻋﺎﺋﺸﺔ ‪ #‬ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺃﻋﻈﻢ ﺍﻟﻨﺴﺎﺀ ﺑﺮﻛﺔ‪ :‬ﺃﻳﺴﺮﻫﻦ ‬ ‫ﻣﻬﺮﺍ«)‪.(٤‬‬ ‫ﻫﻞ ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺪﺍﻕ ﺑﻤﺎ ﺗﺮﺍﺿﻴﺎ ﺑﻪ ﻭﺇﻥ ﺗﺮﺍﺿﻴﺎ ﺑﺴﻮﺍﻙ ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ؟ ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺃﻭ ﺃﻗﻠﻪ ﺛﻼﺛﺔ ﺩﺭﺍﻫﻢ ﻭﻫﻲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻭﻫﻮ ﺍﺛﻨﺎ‬ ‫ﺩﺭﻫﻤﺎ ﻛﺪﻳﻨﺎﺭ ﺍﻟﺪﻳﺎﺕ ﻭﺍﻟﺤﻴﺾ‪ ،‬ﻭﺫﻟﻚ ﻗﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﻓﻲ ﺍﻟﺴﺮﻗﺔ‪،‬‬ ‫‬‫ﻋﺸﺮ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٨٧ ،٤٨٦/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٧١/٧‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺻﺪﺍﻗﺎ‪،‬‬ ‫ﺡ‪.١٣٩٢٦ :‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥/٨‬ ‪ ،٦‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ‪،#‬‬ ‫ﺡ‪.٢٤٥٩٤ :‬‬ ‫‪189‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻗﻴﺎﺳﺎ‬ ‫ﻭﺑﻪ ﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻣﺎﻟﻚ‪ ،‬ﺃﻭ ﺃﻗﻠﻪ ﺃﺭﺑﻌﺔ ﺩﺭﺍﻫﻢ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺠﻤﻬﻮﺭ ‬ ‫ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﻓﻲ ﺍﻟﺴﺮﻗﺔ ﻓﺈﻧﻪ ﻳﺠﺐ ﻓﻲ ﺃﺭﺑﻌﺔ ﺩﺭﺍﻫﻢ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﻤﺬﻫﺐ ﻓﻲ ﺑﺎﺏ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻋﺎﻣﺮ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪ :‬ﺃﻥ ﺃﻗﻞ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺃﺭﺑﻌﺔ ﺩﺭﺍﻫﻢ ﻭﺃﻧﻬﺎ ﺭﺑﻊ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ ﺃﻧﻬﺎ ﺛﻼﺛﺔ ﺇﻻ ﺇﻥ ﺟﻌﻞ ﺍﻟﺪﻳﻨﺎﺭ ﻣﻦ ﺳﺘﺔ‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻣﺎ ﻳﻘﻄﻊ ﺑﻪ ﻳﺪ ﺍﻟﺴﺎﺭﻕ؛ ﻷﻥ ﺍﻟﻔﺮﺝ ﻋﻀﻮ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬‬ ‫‬‫ﻋﺸﺮ‬ ‫ﻻ ﻳﺴﺘﺒﺎﺡ ﺑﺄﻗﻞ ﻣﻤﺎ ﺗﺘﻠﻒ ﺑﻪ ﺍﻟﻴﺪ‪.‬‬ ‫ﻭﻳﺮﺩ ﺍﻟﻘﻮﻟﻴﻦ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺘﺤﺪﻳﺪ ﺃﻧﻬﺎ ﻗﻴﺎﺱ ﻓﻲ ﻣﻌﺮﺽ ﺍﻟﻨﺺ‬ ‫ﻟﻮﺭﻭﺩ ﺍﻟﺤﺪﻳﺚ ﺑﺄﻧﻪ ﻳﺠﺰﻱ ﺑﻨﻌﻠﻴﻦ ﻭﺑﺨﺎﺗﻢ ﺣﺪﻳﺪ ﻭﺑﺸﻲﺀ ﻣﺎ‪ ،‬ﻭﺑﻤﺎ ﺗﺮﺍﺿﻰ ﻋﻠﻴﻪ‬ ‫‬ ‫ﻃﻮﻳﻼ‪،‬‬ ‫ﺍﻷﻫﻠﻮﻥ ﻭﻋﻨﻪ ﮊ ‪» :‬ﺃﻧﻪ ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﻓﻘﺎﻟﺖ ﻭﻫﺒﺖ ﻟﻚ ﻧﻔﺴﻲ ﻓﺴﻜﺖ‬ ‫ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ‪ :‬ﺯﻭﺟﻨﻴﻬﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻟﻚ ﺑﻬﺎ ﺣﺎﺟﺔ ﻓﻘﺎﻝ ﮊ ‪ :‬ﻫﻞ‬ ‫ﻟﻚ ﻣﻦ ﺷﻲﺀ ﺗﺼﺪﻗﻬﺎ ﺇﻳﺎﻩ؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻋﻨﺪﻱ ﺇﻻ ﺇﺯﺍﺭﻱ ﻫﺬﺍ‪ ،‬ﻓﻘﺎﻝ ﮊ ‪ :‬ﺇﻥ‬ ‫ﺃﻋﻄﻴﺘﻬﺎ ﺇﺯﺍﺭﻙ ﻗﻌﺪﺕ ﺑﻼ ﺇﺯﺍﺭ ﻓﺎﻟﺘﻤﺲ ﻏﻴﺮﻩ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺃﺟﺪ ﺷﻴ ﺌﺎ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺧﺎﺗﻤﺎ ﻣﻦ ﺣﺪﻳﺪ‪ ،‬ﻓﻠﻢ ﻳﺠﺪ ﺷﻴ ﺌﺎ‪ ،‬ﻓﻘﺎﻝ ﮊ ‪ :‬ﻫﻞ ﻋﻨﺪﻙ ﺷﻲﺀ ﻣﻦ‬ ‫‬‫ﺍﻟﺘﻤﺲ ﻭﻟﻮ‬ ‫ﺍﻟﻘﺮﺁﻥ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻣﻌﻲ ﺳﻮﺭﺓ ﻛﺬﺍ‪ ،‬ﻭﺳﻮﺭﺓ ﻛﺬﺍ‪ ،‬ﻟﺴﻮﺭ ﺳﻤﺎﻫﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﮊ‪:‬‬ ‫ﺯﻭﺟﺘﻬﺎ ﻟﻚ ﺑﻤﺎ ﻣﻌﻚ ﻣﻦ ﺍﻟﻘﺮﺁﻥ«)‪ ،(١‬ﻓﺘﺮﻯ ﺃﻧﻪ ﺃﻣﺮﻩ ﺃﻥ ﻳﺼﺪﻗﻬﺎ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺍﻟﺸﻲﺀ‬ ‫ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﻴﺮ‪ ،‬ﻓﻠﻢ ﻳﺠﺪﻩ‪ ،‬ﻓﻴﺠﻮﺯ ﻭﻟﻮ ﺑﻤﺎ ﺩﻭﻥ ﺳﻮﺍﻙ ﻭﺗﺮﻯ ﺃﻧﻪ‬ ‫ﺃﻳﻀﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺘﺰﻭﻳﺞ‬ ‫ﻗﻴﺪﺍ ﻓﻴﺠﻮﺯ ﺑﻤﺎ ﺩﻭﻧﻪ ‬‫‬ ‫ﺗﻤﺜﻴﻼ ﻻ ‬ ‫ﻣﺜﻞ ﻟﻪ ﻓﻲ ﺍﻟﻘﻠﺔ ﺑﺨﺎﺗﻢ ﺣﺪﻳﺪ‬ ‫ﺑﺘﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻟﻬﺎ ﻓﻤﺨﺼﻮﺹ ﺑﺬﻟﻚ ﺍﻟﻔﻘﻴﺮ ﻛﻤﺎ ﺭﻭﻱ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻟﻐﻴﺮﻙ‪،‬‬ ‫ﺭﻭﻯ ﺫﻟﻚ ﺍﻟﺤﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻨﻪ ﮊ ‪» :‬ﺃﻧﻜﺤﻮﺍ ﺍﻷﻳﺎﻣﻰ‬ ‫)‪(٢‬‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﻴﺪ ﺗﻘﻄﻊ‬ ‫ﻣﺎ ﺗﺮﺍﺿﻰ ﺑﻪ ﺍﻷﻫﻠﻮﻥ ﻭﻟﻮ ﻗﺒﻀﺔ ﻣﻦ ﺃﺭﺍﻙ« ‪ ،‬ﻭﻳﺮﺩ ﺍﻟﻘﻮﻟﻴﻦ ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻓﻲ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺃﻗﻞ ﺍﻟﺼﺪﺍﻕ ﻭﺃﻧﻪ ﻳﺼﺢ ﻭﻟﻮ ﻋﻠﻰ ﺧﺎﺗﻢ ﻣﻦ ﺣﺪﻳﺪ‪ ،‬ﻳﻨﻈﺮ‪:‬‬ ‫ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.١٦/٣‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪190‬‬ ‫ﻭﺗﺒﻴﻦ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻔﺮﺝ ﻛﺬﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺴﺮﻭﻕ ﻳﺠﺐ ﺭﺩﻩ ﻣﻊ ﺍﻟﻘﻄﻊ ﻭﻟﻴﺲ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻳﺮﺩ ﻣﻊ ﺍﻟﻮﻁﺀ ﻭﺃﻥ ﺍﻟﻴﺪ ﻗﻄﻌﺖ ‬ ‫ﻧﻜﺎﻻ ﻟﻠﻤﻌﺼﻴﺔ ﻭﺍﻟﻨﻜﺎﺡ ﻣﺒﺎﺡ‪ ،‬ﻭﻗﺪ ﻳﺠﺐ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﺘﺰﻭﺝ ﻣﻌﺎﻣﻠﺔ ﻛﺎﻟﺒﻴﻊ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺣﺪ ﻷﻗﻠﻪ ﺑﺠﻮﺍﺯ ﺗﺴﺮﻱ ﺃﻣﺔ‬ ‫ﺍﺷﺘﺮﻳﺖ ﺑﺄﻗﻞ ﻗﻠﻴﻞ‪ ،‬ﻭﺍﻋﺘﺮﺿﻪ ﺍﺑﻦ ﺑﺮﻛﺔ ‪ 5‬ﺑﺄﻧﻪ ﻻ ﻳﺼﺢ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻷﻥ ﺍﻷﻣﺔ ﺗﺴﺮﻯ ﺑﻤﺠﺮﺩ ﺍﻟﻤﻠﻚ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ~ } ﴿ :‬ﮯ ﴾‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[٣٦ :‬ﻓﺘﺴﺮﻯ ﻭﻟﻮ ﻭﻫﺒﺖ‪ ،‬ﻭﺍﻟﺘﺰﻭﻳﺞ ﻻ ﺗﺼﺢ ﻓﻴﻪ ﺍﻟﻬﺒﺔ ﻟﻨﺎ‪.‬‬ ‫ﻭﺗﻮﻗﻒ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ ﻓﻲ ﻧﻜﺎﺡ ﻭﻗﻊ ﻋﻠﻰ ﺩﺭﻫﻤﻴﻦ ﻭﺃﺟﺎﺯﻩ ﺑﺸﻴﺮ ﻋﻠﻰ‬ ‫ﺃﺭﺑﻌﺔ‪ ،‬ﻭﺃﺑﻄﻠﻪ ﺇﻥ ﻛﺎﻧﺖ ﻣﺰﻳﻔﺔ ﻭﻭﻗﻊ ﺑﺄﺭﺑﻌﺔ ﺩﻭﺍﻧﻖ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﺲ ﻓﻠﻢ ﻳﻔﺮﻕ ﺍﺑﻦ‬ ‫ﻋﻠﻲ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺃﻭ ﺃﻗﻠﻪ ﺩﺭﺍﻫﻢ ﺧﻤﺴﺔ ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺃﻳﻮﺏ ﻭﺍﺋﻞ ﺑﻦ ﺃﻳﻮﺏ ﻭﻋﻨﻪ‬ ‫ﻧﻮﺍﺓ ﻭﻫﻲ ﻟﺨﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺸﺮﺓ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﺑﻦ ﺑﺮﻛﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻼﺛﺔ ﻭﺛﻠﺚ‪،‬‬ ‫ﺃﻭ ﺃﻗﻠﻪ ﻋﺸﺮﺓ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﻠﻲ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻣﻮﻗﻮﻓﺎ‪ ،‬ﻭﻗﻮﻝ ﻣﻮﺳﻰ ﺑﻦ ﺃﺑﻲ‬ ‫ﺟﺎﺑﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ ﻭﺍﻟﺸﻌﺒﻲ‪ :‬ﺃﻗﻠﻪ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﺃﻭ ﺃﻗﻠﻪ ﻟﻠﺒﻜﺮ ﻋﺸﺮ ﺩﻳﺘﻬﺎ ﻣﻮﺣﺪﺓ‬ ‫ﺃﻭ ﻣﺸﺮﻛﺔ‪ ،‬ﻭﻟﻠﺜﻴﺐ ﻧﺼﻔﻪ‪ ،‬ﺃﻱ‪ :‬ﻧﺼﻒ ﻋﺸﺮ ﺩﻳﺘﻬﺎ ﻭﻟﻮ ﻣﺸﺮﻛﺔ‪ ،‬ﻭﻛﺬﺍ ﻳﺼﺪﻕ‬ ‫ﺛﻴﺒﺎ ﻓﻨﺼﻒ ﻋﺸﺮﻫﺎ‬ ‫ﺑﻜﺮﺍ ﻓﻌﺸﺮ ﻗﻴﻤﺘﻬﺎ ﺃﻭ ‬ ‫ﻷﻣﺔ ﺑﻘﻴﻤﺘﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻥ ﻛﺎﻧﺖ ‬ ‫ﻭﻻ ﻳﺠﺎﻭﺯ ﻫﺬﺍ‪ ،‬ﺃﻭ ﻻ ﺣﺪ ﻷﻛﺜﺮﻩ ﻭﻟﻮ ﺟﺎﻭﺯ ﺍﻟﺪﻳﺔ ﻓﻲ ﺍﻟﺤﺮﺓ)‪.(١‬‬ ‫ اﻹ‪!M‬اف  [ ا‪G‬اق‬ ‫ﻳﻜﺮﻩ ﺍﻟﺴﺮﻑ ﻓﻲ ﺍﻟﺼﺪﺍﻕ؛ ﺇﺫ ﺭﻭﺕ ﻋﺎﺋﺸﺔ ﻋﻨﻪ ﮊ ‪» :‬ﺧﻴﺮ ﻧﺴﺎﺀ ﺃﻣﺘﻲ‬ ‫ﻣﻬﺮﺍ«)‪ ،(٢‬ﻭﺭﻭﻱ ﻋﻨﻪ ﮊ ‪» :‬ﺍﻟﻴﺴﺮ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﺩﻟﻴﻞ‬ ‫ﺃﺻﺒﺤﻬﻦ ﻭﺟﻮﻫﺎ ﻭﺃﻗﻠﻬﻦ ‬ ‫ﻳﻤﻨﻪ«)‪ ،(٣‬ﺃﻱ‪ :‬ﻳﻤﻦ ﺍﻟﻨﻜﺎﺡ ﺍﻟﻤﺪﻟﻮﻝ ﻋﻠﻴﻪ ﺑﺬﻛﺮ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺃﻭ ﻳﻤﻦ ﺍﻟﺼﺪﺍﻕ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٤٢/٦‬ ‪ ،١٤٤‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪ ،٢٤٣/٢‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ‬ ‫‪ ١١٦/٢‬ ‪.١١٧‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ ﺑﻤﻌﻨﺎﻩ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ ﺑﻤﻌﻨﺎﻩ‪.‬‬ ‫‪191‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺻﺪﺍﻕ ﻣﺒﺎﺭﻙ ﺗﺴﺘﻘﻴﻢ ﺑﻪ ﺍﻟﻤﺮﺃﺓ ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻭﻳﻨﺘﻔﻊ ﺑﻬﺎ‪ ،‬ﻭﺭﻭﻱ‪) :‬ﺍﻟﻴﺴﺮ‬ ‫ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺩﻟﻴﻞ ﻳﻤﻨﻪ( ﺃﻱ‪ :‬ﺍﻟﺴﻬﻮﻟﺔ ﻓﻴﻪ ﺑﻘﻠﺔ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺭﻭﻱ ﺃﻧﻪ ﮊ ﻣﺎ ﺗﺰﻭﺝ‬ ‫ﺍﻣﺮﺃﺓ ﻭﻻ ﺯﻭﺝ ﺑﻨ ﺘﺎ ﻣﻦ ﺑﻨﺎﺗﻪ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ ﺃﻭﻗﻴﺔ ﻭﻧﺶ)‪ ،(١‬ﻭﻫﻮ ﻧﺼﻒ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﺇﺳﻘﺎﻁ ﺍﻟﻨﺶ‪ .‬ﻭﺍﻷﻭﻟﻰ‪ :‬ﺭﻭﺍﻳﺔ ﺍﺑﻦ‬ ‫‬‫ﺍﻷﻭﻗﻴﺔ ﻭﻫﻲ ﺃﺭﺑﻌﻮﻥ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺭﻭﺍﻳﺔ‬ ‫ٰ‬‫ﺃﺑﻲ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ‬ ‫ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻋﻨﻪ ﮊ )‪.(٢‬‬ ‫ ‪ .H‬ا?!آن ‪$‬ا[ !أة‬ ‫ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺪﺍﻕ ﺑﺘﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺯﻭﺝ ﮊ ﺍﻣﺮﺃﺓ ﻟﺮﺟﻞ ﺑﻪ‪،‬‬ ‫ﻭﻗﺎﻝ‪» :‬ﻻ ﻳﺤﻞ ﻟﻐﻴﺮﻙ«)‪ ،(٣‬ﺇﻻ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﺪﻧﺎ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺯﻭﺟﺘﻬﺎ ﺑﻤﺎ ﻣﻌﻚ‪،‬‬ ‫ﺃﻭ‪ :‬ﻋﻠﻰ ﻣﺎ ﻣﻌﻚ ﻣﻦ ﺍﻟﻘﺮﺁﻥ«)‪ ،(٤‬ﺩﻭﻥ ﺫﻛﺮ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻐﻴﺮﻙ ﻓﺎﺣﺘﻤﻞ ﺃﻥ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺯﻭﺟﺘﻬﺎ ﻷﺟﻞ ﻗﺮﺍﺀﺗﻚ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻧﻪ ﺯﻭﺟﺘﻬﺎ ﺑﺄﺟﺮﺓ ﺍﻟﻘﺮﺁﻥ ﺗﻌﻠﻤﻬﺎ‪،‬‬ ‫ﻭﺭﻭﺍﻳﺔ ﻻ ﻳﺤﻞ ﻟﻐﻴﺮﻙ ﺗﻌﻴﻦ ﻫﺬﺍ)‪.(٥‬‬ ‫ @  ‪2‬ز ' ‪$‬اق ا!أة‬ ‫ﻳﺠﻮﺯ ﺍﻟﺼﺪﺍﻕ ﺑﻤﺎ ﻋﻠﻰ ﻏﻴﺮﻫﺎ ﺃﻭ ﻋﻠﻴﻬﺎ ﺩﻳ ﻨﺎ ﺃﻭ ﻏﻴﺮﻩ ﺣﻞ ﺃﺟﻠﻪ ﺃﻭ ﻟﻢ‬ ‫ﻳﺤﻞ‪ ،‬ﻭﺑﺄﻣﺎﻧﺘﻪ ﺃﻭ ﻭﺩﻳﻌﺘﻪ ﻋﻨﺪﻫﺎ ﺃﻭ ﻋﻨﺪ ﻏﻴﺮﻫﺎ ﺇﻥ ﻋﻠﻤﺖ ﻭﺑﺎﻟﺒﻀﺎﻋﺔ ﻭﺍﻟﻘﺮﺍﺽ‪،‬‬ ‫ﻭﻳﻀﻤﻦ ﻟﻠﻤﻘﺎﺭﺽ ﻣﻨﺎﺑﻪ ﻣﻦ ﺍﻟﺮﺑﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻟﻪ ﻣﻦ ﺍﻟﻤﺎﻝ ﻭﺍﻟﺒﺎﻗﻲ ﻟﻬﺎ ﻭﻳﺠﻮﺯ‬ ‫ﺍﻹﺻﺪﺍﻕ ﺑﺎﻻﺳﺘﺌﺠﺎﺭ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪® ¬ « ª © ¨ § ¦ ﴿ :‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺻﺪﺍﻕ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺡ‪.١٨٨٧ ،١٨٨٦ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٤٤/٦‬ ‪.١٤٥‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻬﺎ‪.‬‬ ‫)‪ (٤‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٤٥/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪192‬‬ ‫¯ ‪¿ ¾ ½ ¼ »º ¹ ¸ ¶ µ ´³ ² ± °‬‬ ‫‪] ﴾ Ç Æ Å Ä Ã Â ÁÀ‬ﺍﻟﻘﺼﺺ‪ ،[٢٧ :‬ﻭﻋﻠﻴﻪ ﺍﻟﺘﺎﺝ‬ ‫ﻭﻣﻨﻌﻮﻩ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺃﺟﺎﺯﻩ ﺑﻌﺾ ﺑﺸﺮﻁ ﺍﻟﺘﻤﺎﻡ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻭﺟﻬﻪ ﺃﻥ ﺫﻟﻚ‬ ‫ﻓﻲ ﻏﻴﺮ ﺷﺮﻋﻨﺎ‪ ،‬ﻭﻻ ﻳﺴﻠﻢ ﺇﻻ ﺑﻨﺺ ﺻﺮﻳﺢ ﻓﻲ ﺃﻥ ﺫﻟﻚ ﻣﺨﺼﻮﺹ ﺑﻐﻴﺮﻧﺎ‪،‬‬ ‫ﺩﻳﻨﺎﺭﺍ‬ ‫‬‫ﻗﻔﻴﺰﺍ ﺃﻭ ﺻﺎ ﻋﺎ ﻣﻦ ﺍﻟﺪﻧﺎﻧﻴﺮ ﺃﻭ ﺍﻟﺪﺭﺍﻫﻢ ﺃﻭ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‬ ‫ﻭﻫﻞ ﻳﺠﻮﺯ ﺑﻜﺬﺍ ‬ ‫ﺛﻮﺑﺎ ﺃﻭ ﺟﺰﺓ‬ ‫ﺭﺩﻳ ﺌﺎ ﺃﻭ ﻓﺎﺣﺸ ﺎ ﺃﻭ ﺑﻤﺎ ﻓﻲ ﻳﺪ ﺍﻟﻐﺎﺻﺐ ﺃﻭ ﺑﺂﺑﻖ ﺃﻭ ﺑﻜﺬﺍ ﻣﻠﺤﻔﺔ ﺃﻭ ‬ ‫ﻣﻘﻨﻌﺎ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﺃﻭ ﺑﻤﻜﺮﻭﻩ؟ ﺧﻼﻑ‪ ،‬ﻭﺟﺎﺯ ﺑﻤﺎ ﻋﻠﻴﻬﺎ ﻟﻪ ﻣﻦ ﺃﺭﺵ‪،‬‬‫ﺃﻭ ‬ ‫ﻭﺑﺴﻜﻨﻰ ﺩﺍﺭ ﻣﺨﺼﻮﺻﺔ ﺗﺮﻳﺪﻫﺎ ﺇﺫ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﻠﺰﻣﻪ ﻣﻦ ﺍﻹﺳﻜﺎﻥ ﺩﻭﻥ ﺗﻠﻚ‬ ‫ﺍﻟﺪﺍﺭ ‬ ‫ﻣﺜﻼ ﺃﻭ ﻛﺎﻧﺎ ﺑﺪﻭﻳﻴﻦ)‪.(١‬‬ ‫  & @‪  I‬وج ! ‪$‬اق‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺑﻼ ﺻﺪﺍﻕ ﺃﻭ ﺑﺼﺪﺍﻕ ﻏﻴﺮ ﺟﺎﺋﺰ ﺃﻭ ﻋﻠﻰ ﺃﻥ ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻓﻠﻬﺎ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻭﺍﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻞ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻥ ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪،‬‬ ‫ﻭﺣﺮﻣﺖ ﺇﻥ ﻣﺴﻬﺎ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﺟﺪﺩ ﺍﻟﻌﻘﺪ ﺑﺎﻟﺘﺼﺮﻳﺢ ﺑﺎﻟﺼﺪﺍﻕ‪،‬‬ ‫ﺑﺪ ﻣﻦ‬ ‫ﻣﻌﺘﻘﺪﺍ ﺃﻧﻪ ﻻ ﺻﺪﺍﻕ ﺟﺎﺯ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻻ ‬ ‫‬‫‬ ‫ﻏﺎﻓﻼ ﻻ‬ ‫ﺃﻭ ﺑﻨﻴﺘﻪ ﻭﺇﻥ ﺟﺪﺩﻩ‬ ‫ﺻﺪﺍﻕ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺃﻳﻤﺎ ﺭﺟﻞ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻓﻨﻮﻯ ﺃﻥ ﻻ ﻳﻌﻄﻴﻬﺎ ﻣﻦ ﺻﺪﺍﻗﻬﺎ ﺷﻴ ﺌﺎ‬ ‫ﺑﻴﻌﺎ ﻓﻨﻮﻯ ﺃﻥ ﻻ ﻳﻌﻄﻴﻪ‬ ‫ﻣﺎﺕ ﻳﻮﻡ ﻳﻤﻮﺕ ﻭﻫﻮ ﺯﺍﻥ‪ ،‬ﻭﺃﻳﻤﺎ ﺭﺟﻞ ﺍﺷﺘﺮﻯ ﻣﻦ ﺭﺟﻞ ‬ ‫ﻣﻦ ﺛﻤﻨﻪ ﺷﻴ ﺌﺎ ﻣﺎﺕ ﻳﻮﻡ ﻳﻤﻮﺕ ﻭﻫﻮ ﺧﺎﺋﻦ ﻭﺍﻟﺨﺎﺋﻦ ﻓﻲ ﺍﻟﻨﺎﺭ«)‪ ،(٢‬ﺭﻭﺍﻩ ﺻﻬﻴﺐ‪،‬‬ ‫ﺯﺍﻧﻴﺎ ﺑﻨﻴﺘﻪ ﺃﻥ ﻻ ﻳﻌﻄﻴﻬﺎ ﺷﻴ ﺌﺎ ﻣﻦ ﺻﺪﺍﻗﻬﺎ ﻭﻗﺪ ﻧﻮﻯ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﻌﻘﺪ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ‬ ‫ﻭﺇﺛﺒﺎﺕ ﺍﻟﺼﺪﺍﻕ؛ ﻓﺄﻭﻟﻰ ﺃﻥ ﻳﻜﻮﻧﻪ ﺇﺫﺍ ﻧﻮﻯ ﻗﺒﻞ ﺫﻟﻚ ﻭﺃﻥ ﻻ ﻳﻨﻌﻘﺪ‪ ،‬ﺃﻣﺎ ﺑﻌﺪﻩ‬ ‫ﻓﻼ ﻳﺤﺮﻡ ﻋﻠﻴﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﺍﻹﺛﻢ ﻛﺎﻟﺰﺍﻧﻲ‪ ،‬ﻭﺃﻣﺎ ﻗﺒﻞ ﺫﻟﻚ ﻓﻼ ﻳﺤﺮﻡ ﻋﻠﻴﻬﺎ ﻭﻟﻮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٤٥/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦/٨‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺼﺎﺩ‪ ،‬ﻣﻦ ﺍﺳﻤﻪ ﺻﻬﻴﺐ‪ ،‬ﺡ‪.٧٣٠٢ :‬‬ ‫‪193‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺃﻋﻠﻤﺘﻪ ﺇﻥ ﻟﻢ ﻳﺼﺪﻗﻬﺎ ﻗﺎﻝ ﮊ ‪» :‬ﺍﺳﺘﺤﻠﻮﺍ ﻓﺮﻭﺝ ﺍﻟﻨﺴﺎﺀ ﺑﺄﻃﻴﺐ ﺃﻣﻮﺍﻟﻜﻢ«)‪،(١‬‬ ‫ﻓﺈﻧﻤﺎ ﻳﺤﻞ ﺍﻟﻔﺮﺝ ﺑﻤﺎﻝ ﺣﺎﺿﺮ ﺃﻭ ﻋﺎﺟﻞ ﺃﻭ ﺁﺟﻞ ﻣﺬﻛﻮﺭ ﺃﻭ ﻏﻴﺮ ﻣﺬﻛﻮﺭ ﻓﻴﻔﺮﺽ‬ ‫ﺑﻌﺪ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻣﻦ ﺃﺣﺪﺙ ﻓﻲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ«)‪ ،(٢‬ﻓﺈﺫﺍ ﻋﻘﺪ‬ ‫ﻋﻠﻰ ﺃﻥ ﻻ ﺻﺪﺍﻕ ﺭﺩ ﺍﻟﻌﻘﺪ ﻭﻛﺎﻥ ﺍﻟﺠﻤﺎﻉ ﺯﻧﺎ)‪.(٣‬‬ ‫ @ ا!أة زو‪ ./[ !Z@ I@ H‬أن =!ض  ‪$‬ا[‬ ‫ﻟﻠﻤﺮﺃﺓ ﺍﻟﺘﻲ ﻟﻢ ﻳﻔﺮﺽ ﻟﻬﺎ ﺻﺪﺍﻗﺎﻓﻲ ﺍﻟﺤﻜﻢ ﻭﻋﻨﺪ ﺍﷲﻣﻨﻌﻪ ﻣﻦ ﺍﻟﺘﻠﺬﺫ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﻟﻮ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ ﺣﺘﻰ ﻳﺼﺪﻗﻬﺎ ﻳﻔﺮﺽ ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ﻭﻳﻌﻄﻴﻬﺎ ﺃﻭ ﻳﻔﺮﺿﻪ‬ ‫ﻋﺎﺟﻼ ﺃﻭ ‬ ‫ﺁﺟﻼ ﺑﺤﺴﺐ ﻣﺎ ﺍﺗﻔﻘﺎ ﻭﻟﻬﺎ ﺣﻘﻮﻗﻬﺎ ﺑﻞ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻋﻤﺮ‬‫‬ ‫ﻭﻣﺎﻟﻚ‪ :‬ﻻ ﻳﺪﺧﻞ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺣﺘﻰ ﻳﺼﺪﻗﻬﺎ ﻭﻳﻌﻄﻴﻬﺎ ﺷﻴ ﺌﺎ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺪﺧﻞ ﻭﻟﻮ ﻟﻢ ﻳﺼﺪﻗﻬﺎ ﺃﻭ ﻟﻢ ﻳﻌﻄﻬﺎ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺇﺫﺍ‬ ‫ﺟﺎﻣﻊ ﺃﺣﺪﻛﻢ ﺃﻫﻠﻪ ﻓﻠﻴﺼﺪﻗﻬﺎ‪ ،‬ﺛﻢ ﺇﺫﺍ ﻗﻀﻰ ﺣﺎﺟﺘﻪ ﻗﺒﻞ ﺃﻥ ﺗﻘﻀﻲ ﺣﺎﺟﺘﻬﺎ ﻓﻼ‬ ‫)‪(٤‬‬ ‫ﻗﻬﺮﺍ ‬ ‫ﻗﺴﺮﺍﺃﻱ‪ :‬‬ ‫ﻳﻌﺠﻠﻬﺎ ﺣﺘﻰ ﺗﻘﻀﻲ ﺣﺎﺟﺘﻬﺎ« ‪ ،‬ﺭﻭﺍﻩ ﺃﻧﺲ‪ ،‬ﻓﺈﻥ ﻭﻃﺌﻬﺎ ﻭﻟﻮ ‬ ‫ﻭﻟﻮ ﻃﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﺃﻭ ﺃﻣﺔ ﻣﺮﺓ ﺃﻭ ﺑﻤﻄﺎﻭﻋﺔ ﻭﻟﻮ ﺩﻭﻥ ﺍﻟﻔﺮﺝ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺃﻭ‬ ‫ﻋﺒﺪﺍ ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ ﻓﻼ ﺗﻤﻨﻌﻪ ﺑﻌﺪ‪ ،‬ﻭﻭﺟﺐ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺑﺎﻟﻤﺲ‬‫‬ ‫ﻃﻔﻼ ﺃﻭ ‬‫ﻛﺎﻥ‬ ‫ﺍﻷﻭﻝ ﺃﻭ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻥ ﻗﻬﺮﺗﻪ ﻋﻠﻰ ﻣﺴﻬﺎ ﻟﻢ ﻳﻠﺰﻣﻪ ﺑﻪ ﺻﺪﺍﻕ ﺗﺎﻡ ﺣﺘﻰ ﻳﻤﺴﻬﺎ‬ ‫ﺑﺎﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﺻﺢ ﻟﻬﺎ ﻣﻨﻌﻪ ﺑﻌﺪ ﺫﻟﻚ ﺣﺘﻰ ﻳﻤﺴﻬﺎ ﺑﺮﺿﺎﻫﺎ ﺃﻭ ﺑﻘﻬﺮﻩ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﺍﻟﻔﺮﻕ‬ ‫ﺃﻧﻪ ﻳﻠﺰﻡ ﺍﻟﻌﻘﺮ ﺃﻭ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺑﺪﺧﻮﻟﻪ‪ ،‬ﻭﻗﺪ ﺩﺧﻞ ﺑﺮﺿﺎﻩ ﻓﺄﻟﺰﻣﻪ ﻟﻨﻔﺴﻪ ﺑﻨﻔﺴﻪ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﺗﻤﻨﻌﻪ ﻟﻴﺼﺪﻕ‪ ،‬ﻭﻗﺪ ﻭﺟﺪ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﺍﻟﻌﻘﺮ ﺑﺎﻟﻤﺲ ﻓﻼ ﻭﺟﻪ ﻟﻠﻤﻨﻊ ﺑﻌﺪ‪،‬‬ ‫ﻧﻔﻌﺎ ﻟﻨﻔﺴﻬﺎ ﻓﻠﻢ ﻳﺠﺒﺮ ﻭﻟﻬﺎ‬ ‫ﻭﺃﻣﺎ ﻗﻬﺮﻫﺎ ﺇﻳﺎﻩ ﻓﻼ ﻳﻠﺰﻣﻪ ﺑﻪ ﻷﻧﻬﺎ ﻓﻌﻞ ﻣﻨﻬﺎ ﺗﺠﺮ ﺑﻪ ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٤٥/٦‬ ‪ ،١٤٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١١ ،٨/٨‬‬ ‫)‪ (٤‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﻓﻲ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻣﺴﻨﺪ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺡ‪.١٤٤٦ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪194‬‬ ‫‬ ‫ﻋﺎﺟﻼ ﻭﺣﺪﻩ ﺃﻭ ﻣﻊ ﺁﺟﻞ ﺣﺘﻰ ﻳﺆﺩﻱ ﺍﻟﻌﺎﺟﻞ‪ ،‬ﻭﻟﻮ ﺑﻌﺪ ﻭﻁﺀ‬ ‫ﻣﻨﻌﻪ ﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫ﺇﻥ ﻛﺎﻥ ﺑﻘﺴﺮ ﺃﻣﺎ ﺑﺮﺿﺎ ﻓﻼ ﺗﻤﻨﻌﻪ‪ ،‬ﻭﻟﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﺨﺮﺝ ﺣﻴﺚ ﺷﺎﺀﺕ ﻣﻦ ﺍﻟﺒﻼﺩ‬ ‫ﻣﻌﺴﺮﺍ‪ ،‬ﻭﺗﺆﻣﺮ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﻪ‬ ‫‬‫ﺣﺘﻰ ﻳﺆﺩﻱ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﺛﻢ ﻃﻠﺒﺖ ﺃﺟﻞ ﺇﻥ ﻛﺎﻥ‬ ‫ﻭﻟﻬﺎ ﻣﺎ ﻳﻤﻮﻧﻬﺎ‪ ،‬ﻭﺇﻥ ﻭﻃﺌﻬﺎ ﺑﺮﺿﺎﻫﺎ ﻓﻼ ﺗﻤﻨﻌﻪ ﻋﻨﺪﻧﺎ ﻣﻄﻠﻘﺎ ﻭﻳﺆﺧﺬ ﺑﺤﻘﻮﻗﻬﺎ‪،‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻟﻬﺎ ﻣﻨﻌﻪ ﻣﺎ ﺩﺍﻡ ﻳﻨﻔﻘﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻟﻬﺎ ﻣﻨﻌﻪ ﺣﺘﻰ ﻳﻌﻄﻴﻬﺎ‬ ‫ﺍﻟﻌﺎﺟﻞ‪ ،‬ﻭﻛﺮﻩ ﺇﻛﺮﺍﻫﻬﺎ ﻋﻠﻰ ﻭﻁﺀ ﺇﺫﺍ ﻣﻨﻌﺘﻪ ﺣﺘﻰ ﻳﺼﺪﻕ ﺃﻭ ﻳﻌﻄﻴﻬﺎ ﺍﻟﻌﺎﺟﻞ‪.‬‬ ‫ﻭﻻ ﺗﻤﻨﻌﻪ ﺇﻥ ﺃﺟﻞ ﻛﻠﻪ ﺃﻭ ﺃﺟﻞ ﺑﻌﻀﻪ ﻭﺃﻋﻄﺎﻫﺎ ﺍﻟﻌﺎﺟﻞ ﻭﺇﻥ ﻟﻢ ﻳﻌﻄﻬﺎ ﺇﻳﺎﻩ‬ ‫ﻣﻨﻌﺘﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ ﺣﺘﻰ ﺣﻞ ﻣﻨﻌﺘﻪ ﺇﻥ ﺷﺎﺀﺕ ﻷﻧﻪ ﺇﺫﺍ ﺣﻞ ﺻﺎﺭ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﻌﺎﺟﻞ‪ ،‬ﻭﺍﻟﻌﺎﺟﻞ ﺗﻤﻨﻌﻪ ﺑﻪ ﺣﺘﻰ ﻳﻌﻄﻴﻬﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﺃﻣﺎ ﺍﻵﺟﻞ ﻗﺒﻞ ﺣﻠﻮﻟﻪ ﻓﺈﻧﻪ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﺗﻤﻨﻌﻪ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻤﻨﻌﻪ‪ ،‬ﺃﺟﻞ ﺃﻭ‬‫ﻻ ﺣﻖ ﻟﻬﺎ ﻓﻴﻪ ﻗﺒﻞ ﺣﻠﻮﻟﻪ‪،‬‬ ‫ﻋﺠﻞ‪ ،‬ﺣﻞ ﺃﻭ ﻟﻢ ﻳﺤﻞ‪ ،‬ﻣﺲ ﺃﻭ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺗﺪﺭﻙ ﺻﺪﺍﻗﻬﺎ‪،‬‬ ‫‬ ‫ﻋﺎﻗﻼ ﺃﻡ ﻻ‪ ،‬ﻭﻣﻦ ﻋﺮﺽ‬‫ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺍﻟﺨﻼﻑ ﻛﻤﺎ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﺑﺎﻟﻐﺎ‬ ‫ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺃﺧﺬ ﺍﻵﺟﻞ ﺃﺟﺒﺮﺕ ﻋﻠﻰ ﺃﺧﺬﻩ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺗﺠﺒﺮ ﻋﻨﺪﻱ‪ ،‬ﻭﻛﻞ‬ ‫ﻣﺎ ﺍﺷﺘﺮﻁ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﻟﻌﻘﺪ ﻓﻬﻮ ﻣﻦ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺍﻟﺸﺮﻭﻁ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﺼﺪﺍﻕ ﺣﺘﻰ ﻳﺆﺩﻱ)‪.(١‬‬ ‫ ‪$‬اق ا‪!= & I .f‬ض  ا‪G‬اق‬ ‫ﻟﻠﻤﺮﺃﺓ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺇﻥ ﻭﻃﺌﺖ ﺑﻼ ﻓﺮﺽ ﺃﻭ ﺑﻔﺮﺽ ﻻ ﻳﺜﺒﺖ ﺃﻭ ﻻ ﻳﺠﺰﻱ‬ ‫ﻣﺜﻞ ﺃﻧﺴﺎﺑﻬﺎ؛ ﻛﺠﺪﺓ ﻣﻦ ﺍﻷﺏ ﻭﻋﻤﺔ ﻭﺃﺧﺖ ﻭﺑﻨﺖ ﺍﻷﺥ ﻭﺑﻨﺖ ﺍﻟﻌﻢ ﻭﻧﺤﻮﻫﻦ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻓﻲ ﺍﻣﺮﺃﺓ ﻭﺟﺐ ﻟﻬﺎ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ :‬ﺃﻥ ﻟﻬﺎ ﻣﺜﻞ ﺻﺪﺍﻕ ﺃﻣﻬﺎ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻓﺸﻘﻴﻘﺘﻬﺎ ﻭﺇﻻ ﻓﻤﻦ ﺍﻷﺏ ﻭﺇﻻ ﻓﺎﻟﻘﺮﺑﻰ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ‪ ،‬ﻭﺇﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٤٧/٦‬ ‪ ،١٤٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٠/٨‬‬ ‫‪195‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺗﻔﺎﻭﺕ ﺻﺪﺍﻗﺎ ﺃﺧﺘﻴﻬﺎ ﻓﻨﺼﻒ ﻣﺎ ﻟﻜﻞ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺜﺮﺕ ﺃﺧﻮﺍﺗﻬﺎ ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﻓﻲ ﺍﻟﺤﺮﻓﺔ ﻭﺍﻹﺳﻼﻡ ﻭﺻﺤﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺠﻤﺎﻝ ﻭﺳﻼﻣﺔ ﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﻭﺇﻻ ﺃﻭ ﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺻﺪﺍﻕ ﻗﺮﺍﺑﺘﻬﺎ‪ ،‬ﻓﺼﺪﺍﻕ ﻣﺜﻠﻬﺎ ﻣﻦ ﺍﻟﻤﺴﻠﻤﺎﺕ ﻭﻗﺎﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺇﻥ ﻟﻬﺎ‬ ‫ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﺍﻟﻤﺎﻝ ﻭﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﺤﺴﻨﻰ ‪‬‬ ‫ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ‬ ‫ﻣﻌﺘﺒﺮ ﻳﻮﻡ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺗﺴﺘﺤﻖ ﺫﻟﻚ ﺑﺎﻟﺪﺧﻮﻝ ﻻ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻭﻻ ﻳﻨﻈﺮ ﺇﻟﻰ ﺃﺧﺘﻬﺎ‬ ‫ﻭﻗﺮﺍﺑﺘﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﻣﺎ ﻟﻤﺜﻠﻬﺎ ﻓﻲ ﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﺴﻦ ﻭﺍﻟﺒﻜﺎﺭﺓ ﻭﺍﻟﻨﺴﺐ ﻭﺍﻟﺒﻠﺪ‬ ‫ﻭﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﻐﻨﻰ ﻭﺍﻟﻘﺪﺭ ‪‬‬ ‫ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﺨﻠﻖ ﻭﺍﻟﺼﻨﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﻛﺄﻭﺳﻂ ﺃﻣﻬﺎﺗﻬﺎ‬ ‫ﺃﻳﻀﺎ ﻓﻲ‬ ‫ﻭﻋﻤﺎﺗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﻣﺎ ﺗﺰﻭﺟﺖ ﺑﻪ ﻗﺒﻞ ﻗﻞ ﺃﻭ ﻛﺜﺮ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺨﻼﻑ ‬ ‫ﺍﻷﻣﺔ ﻭﺍﻟﻤﺸﺮﻛﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ ﻣﻦ ﻭﻃﺌﺖ ﺑﻼ ﻓﺮﺽ ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺃﻭ ﺑﻔﺮﺽ ﻻ ﻳﺜﺒﺖ ﺃﻭ‬ ‫ﻗﻬﺮﺍ ﻋﻘﺮﻫﺎ ﻭﺑﻪ ﻳﺤﻜﻢ ﻭﻫﻮ ﻣﺎ ﻣﺮ ﻓﻲ ﺍﻟﺒﻜﺮ ﻣﻦ ﻋﺸﺮ ﺍﻟﺪﻳﺔ ﺃﻭ ﺍﻟﻘﻴﻤﺔ‪،‬‬ ‫ﺑﺰﻧﺎ ‬ ‫ﻭﺛﻴﺐ ﻣﻦ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻼ ﻓﺮﺽ ﻭﻟﻢ ﺗﺮﺽ ﻭﺍﺧﺘﻠﻔﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‬ ‫ﺍﻧﺘﻘﺾ ﺑﻼ ﻃﻼﻕ‪ ،‬ﻭﻻ ﻣﺘﻌﺔ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﻣﺘﺰﻭﺝ ﺑﺸﻬﻮﺩ ﻭﺻﺪﺍﻕ ﺑﻼ ﻭﻟﻲ‬ ‫ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﻗﺒﻞ ﺇﺟﺎﺯﺓ ﺍﻟﻮﻟﻲ ﻓﻼ ﺻﺪﺍﻕ ﻭﻻ ﻣﺘﻌﺔ ﺇﻻ ﺇﻥ ﺷﺮﻃﺖ ﺭﺿﺎﻩ ﻓﻠﻬﺎ‬ ‫ﺍﻟﻨﺼﻒ‪ ،‬ﻭﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﻻ ﺍﻟﻌﻘﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺳﺘﺔ ﻓﻲ ﺑﺎﺏ‬ ‫ﻣﺎ ﺗﺒﻄﻞ ﺑﻪ ﺍﻟﻤﺮﺃﺓ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﺬﻱ ﻳﺤﻜﻢ ﺑﻪ ﻫﻮ ﺍﻟﻌﻘﺮ)‪.(١‬‬ ‫  وج @‪ ! : N8 a!5‬أو ‪ !:‬وأ‪M‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺑﻤﺸﺮﻛﺔ‪ ،‬ﻋﻠﻰ ﺧﻨﺎﺯﻳﺮ‪ ،‬ﻭﺃﺯﻗﺎﻕ ﻣﻦ ﺧﻤﺮ ﺛﻢ ﺃﺳﻠﻤﺎ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻗﺒﻀﺖ ﻣﻨﻪ‪ ،‬ﺣﺘﻰ ﺃﺳﻠﻤﺎ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻣﻜﺎﻥ ﻛﻞ ﺧﻨﺰﻳﺮ ﻛﺒﺶ ﺃﻭ‬ ‫ﺷﺎﺓ‪ ،‬ﻭﻣﻜﺎﻥ ﻛﻞ ﺯﻕ ﻣﻦ ﺧﻤﺮ ﺯﻕ ﻣﻦ ﺧﻞ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻟﻬﺎ ﻗﻴﻤﺔ ﺍﻟﺨﻤﺮ‬ ‫ﻭﺍﻟﺨﻨﺰﻳﺮ ﻋﻨﺪ ﻣﻦ ﻳﺴﺘﺤﻞ ﺫﻟﻚ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٤٨/٦‬ ‪ ،١٤٩‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٩/٨‬ ‪.٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪196‬‬ ‫ﻭﻓﻲ )ﺍﻟﻀﻴﺎﺀ(‪ :‬ﻟﻬﺎ ﻣﺜﻞ ﺻﺪﻗﺎﺕ ﻧﺴﺎﺋﻬﺎ‪ ،‬ﻣﻦ ﻫﻮ ﻣﺜﻠﻬﺎ‪ ،‬ﻣﻤﻦ ﺃﺳﻠﻢ‪ ،‬ﻣﻤﻦ‬ ‫ﻫﻮ ﻓﻲ ﻗﺪﺭﻫﺎ)‪.(١‬‬ ‫ ا‪,:‬ﻼف ا!‪ .H‬وا!أة ‪2‬ل [ر ا‪G‬اق‬ ‫ﻣﺜﻞ‪:‬ﺍ ﺻﺪﺍﻗﻚ ﻋﺸﺮﺓ ﺩﻧﺎﻧﻴﺮ ﻓﻘﺎﻟﺖ‪ :‬ﺑﻞ ﺻﺪﺍﻗﻲ ﻋﺸﺮﻭﻥ‬ ‫ﺇﻥ ﻗﺎﻝ ﺍﻟﺮﺟﻞ ‬ ‫ﻓﻤﺴﻬﺎ ﻓﻠﻬﺎ ﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺑﻞ ﺗﺴﻌﺔ ﻓﻠﻬﺎ ﺍﻟﺘﺴﻌﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺆﺧﺬ ﺑﻤﺎ‬ ‫ﺧﺘﻤﺖ ﺑﻪ ﺳﺎﻭﺍﻩ ﺃﻭ ﻓﺎﻗﻪ ﺃﻭ ﻛﺎﻥ ﺩﻭﻧﻪ ﻭﻗﻴﻞ‪ :‬ﺗﺮﺩ ﻟﻤﺜﻞ ﺻﺪﺍﻕ ﺃﻧﺴﺎﺑﻬﺎ ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ‬ ‫ﺍﻟﻌﻘﺮ ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﻋﺸﺮﻭﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﻞ ﻋﺸﺮﺓ ﻓﻤﺴﻬﺎ ﺑﻼ ﺇﻛﺮﺍﻩ‪ ،‬ﻭﺃﻣﻜﻨﺘﻪ ﻓﻠﻬﺎ‬ ‫ﺍﻟﻌﺸﺮﺓ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺑﻞ ﻭﺍﺣﺪ ﻭﻋﺸﺮﻭﻥ ﻓﻠﻬﺎ ﻣﺎ ﻗﺎﻝ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺆﺧﺬ ﺑﻤﺎ ﺧﺘﻢ ﺑﻪ‬ ‫ﺳﺎﻭﻯ ﻣﺎ ﻗﺎﻟﺖ ﺃﻭ ﻓﺎﻗﻪ ﺃﻭ ﻛﺎﻥ ﺩﻭﻧﻪ ﻭﻗﻴﻞ‪ :‬ﺗﺮﺩ ﻷﻧﺴﺎﺑﻬﺎ ﻛﺬﻟﻚ ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻟﻌﻘﺮ‬ ‫ﻭﺇﻥ ﻗﺎﻟﺖ ﻛﺬﺍ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺑﻞ ﻛﺬﺍ ﻓﻘﺎﻟﺖ ﺑﻞ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻛﺮﺭ ﺍﻟﻜﻼﻡ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﻛﻠﻤﺎ ﺗﻜﻠﻢ ﻭﺍﺣﺪ ﻋﻘﺒﻪ ﺁﺧﺮ ﺑﻐﻴﺮ ﻣﺎ ﻗﺎﻝ ﻣﻦ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﺲ ﻛﺎﻥ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﻣﻦ ﺧﺘﻢ ﺑﻪ ﺍﻟﻜﻼﻡ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﻮ ﻣﺎ ﻳﺬﻛﺮﻩ ﻗﺒﻞ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﻘﺮ ﻭﺇﻥ ﺫﻛﺮ ﺃﺣﺪﻫﻤﺎ ﺻﺪﺍﻗﺎ ﻓﻘﺎﻝ ﺍﻵﺧﺮ‪ :‬ﻻ ﺃﺗﺰﻭﺝ ﺑﺬﻟﻚ‬ ‫ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﻗﺎﻝ‪ :‬ﻻ ﻫﻮ ﻳﺮﻳﺪ ﻧﻔﻴﻪ ﻛﺎﻥ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪ :‬ﺃﻥ‬ ‫ﻻ ﻳﺆﺧﺬ ﻓﻲ ﺫﻟﻚ ﺑﻤﺎ ﻗﺎﻝ ﻣﺎ ﻟﻢ ﻳﺘﻔﻘﺎ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﺑﻞ ﻳﺆﺧﺬ ﺑﺎﻟﻌﻘﺮ ﺃﻭ ﺻﺪﺍﻕ‬ ‫ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻳﺠﻮﺯ ﻋﻨﺪﻱ ﺍﻟﺤﻜﻢ ﺑﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻓﻲ ﻛﻞ ﺻﻮﺭﺓ ﻓﻴﻬﺎ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻣﻜﻨﺘﻪ ﻣﻦ ﻧﻔﺴﻬﺎ ﻓﻤﺎ ﻟﻬﺎ ﺇﻻ ﻣﺎ ﻗﺎﻝ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻤﺜﻞ ﻓﻔﺮﺿﺎ ﻓﻼ ﻳﺠﻮﺯ ﻓﺮﺿﻬﻤﺎ‪ ،‬ﻭﻧﻈﺮ ﻣﺎ ﺑﻄﻦ ﻭﻣﺲ ﺍﻟﻔﺮﺝ ﺑﺎﻟﻴﺪ ﻭﻣﺲ ﺍﻟﺒﺪﻥ‬ ‫ﻭﻗﻬﺮﺍ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻭﺍﻟﻤﺴﺎﺋﻞ ﻗﺒﻠﻬﺎ‪.‬‬ ‫‬‫ﺑﺎﻟﺬﻛﺮ ﻛﺎﻟﻮﻁﺀ ﺇﻣﻜﺎ ﻧﺎ‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﺗﺰﻭﺟﺖ ﺑﻼ ﻓﺮﺽ ﻓﻠﻬﺎ ﻣﻨﻌﻪ ﻭﺃﻥ ﺗﻮﻛﻞ ﻣﻦ ﻳﻔﺮﺽ‬ ‫ﻣﻌﺎ ﻭﻟﻮ ﻃﻔﻠﻴﻦ ﺃﻭ ﻋﺒﺪﻳﻦ ﺃﻭ ﻣﺸﺮﻛﻴﻦ‪ ،‬ﻭﻻ‬ ‫ﻣﻌﻪ ﺃﻭ ﺗﻔﺮﺽ ﻣﻊ ﻭﻛﻴﻠﻪ ﺃﻭ ﻳﻮﻛﻼ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١١/٨‬‬ ‫‪197‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺭﺟﻮﻉ ﻋﻤﺎ ﻛﺎﻥ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻪ ﻭﺇﻥ ﻓﺮﺿﺎ ﻓﺮﻳﻀﺔ ﻭﻋﻠﻘﺎﻫﺎ ﻟﺮﺿﺎ ﻓﻼﻥ ﻓﻠﺮﺿﺎﻩ‪،‬‬ ‫ﻭﺇﻥ ﻃﻠﺒﺘﻪ ﺃﻥ ﻳﻔﺮﺽ ﻓﻔﺮﺽ ﻭﻟﻢ ﺗﺮﺽ ﺑﻬﺎ ﻓﻤﺴﻬﺎ ﻓﺎﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﺗﺠﻨﻨﺎ ﺃﻭ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻓﻼ ﻳﻔﺮﺽ ﺃﻭﻟﻴﺎﺅﻫﻤﺎ‪ ،‬ﻭﺇﻻ ﺟﺎﺯ ﺇﻥ ﺃﺟﺎﺯﺍﻩ ﺑﻌﺪ ﺍﻹﻓﺎﻗﺔ ﻭﺇﻥ ﻭ ‪‬ﻛﻼ ﻣﻦ‬ ‫ﻳﻔﺮﺽ ﻓﺠﻨﺎ ﻓﺮﺽ ﺍﻟﻮﻛﻴﻼﻥ ﻭﺟﺎﺯ ﻓﺮﺽ ﺧﻠﻴﻔﺘﻲ ﺍﻟﻌﺸﻴﺮﺓ‪ ،‬ﻭﺇﻥ ﺗﺠﻨﻦ ﺍﻟﻮﻛﻴﻼﻥ‬ ‫ﺛﻢ ﺃﻓﺎﻗﺎ ﻓﻔﺮﺿﺎ ﺟﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺯﺍﻟﺖ ﻭﻛﺎﻟﺘﻬﻤﺎ ﻭﺟﺎﺯ ﺇﻥ ﺍﺭﺗﺪ ﺇﻻ ﺍﻟﺰﻭﺟﺎﻥ ﺃﻭ ﺃﺣﺪ‬ ‫ﻓﻔﺮﺿﺎ ﺃﻭ ﻓﺮﺽ ﻟﻬﻤﺎ ﺍﻟﻮﻛﻴﻼﻥ‪ ،‬ﻭﺇﻥ ﻋﻴﻦ ﺍﻟﻮﻛﻴﻞ ﺷﻴ ﺌﺎ ﻣﻦ ﻣﺎﻝ ﺍﻟﺰﻭﺝ ﻟﻢ ﻳﺜﺒﺖ‬ ‫ﺇﻻ ﺑﺮﺿﺎﻩ‪ ،‬ﻭﻳﻔﺮﺿﻪ ﺃﺑﻮ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻄﻔﻠﺔ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻤﺠﻨﻮﻧﺔ ﻭﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺳﻴﺪ‬ ‫ﺍﻟﺮﻕ ﻭﺧﻠﻴﻔﺔ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻟﻬﻤﺎ ﻭﻟﻌﺒﻴﺪﻫﻤﺎ‪ ،‬ﻭﻻ ﻳﺠﺒﺮ ﻋﻠﻰ ﺍﻟﻔﺮﺽ ﻣﻦ‬ ‫ﺗﺰﻭﺝ ﺑﺪﻭﻧﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺒﺮ‪ ،‬ﻭﺟﺎﺯ ﻣﺎ ﻓﺮﺽ ﺇﻥ ﺭﺿﻴﺖ ﺑﻪ ﻭﺇﻻ ﻟﻢ ﻳﺠﺒﺮ ﻭﺇﻥ‬ ‫ﺃﺟﺒﺮ ﻓﻤﺎﺗﺖ ﺃﻭ ﺟﻨﺖ ﺃﻭ ﺍﺭﺗﺪﺕ ﻟﻢ ﻳﺠﺒﺮ‪ ،‬ﻭﺇﻥ ﻭﻃﺌﻬﺎ ﻏﻠﺒﺔ ﺃﻭ ﻧﺎﺋﻤﺔ ﺃﻭ ﺭﺃﻯ‬ ‫ﻣﺎ ﺑﻄﻦ ﻭﻟﻮ ﻟﻨﺎﺭ ﺃﻭ ﻗﻤﺮ ﺃﻭ ﻣﺎﺀ ﺃﻭ ﻣﺮﺁﺓ ﺃﻭ ﻣﺲ ﺟﺴﺪﻫﺎ ﺑﺬﻛﺮﻩ ﺃﻭ ﻓﺮﺟﻬﺎ ﺑﻴﺪﻩ ﺃﻭ‬ ‫ﻏﻠﺒﺘﻪ ﺃﻭ ﺃﻣﻜﻨﻬﺎ ﻋﻮﺭﺗﻪ ﻓﻤﺴﺘﻪ ﺃﻭ ﺃﺩﺧﻞ ﻓﻲ ﻓﺮﺟﻬﺎ ﻏﻴﺮ ﺟﺴﺪﻩ ﻟﻢ ﻳﺠﺒﺮ ﻟﻮﺟﻮﺏ‬ ‫ﺍﻟﻤﺜﻞ ﺑﺬﻟﻚ‪ .‬ﻭﺃﻗﻮﻝ‪ :‬ﻻ ﺻﺪﺍﻕ ﻋﻠﻴﻪ ﻭﻻ ﻋﻘﺮ ﺑﻘﻬﺮﻫﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻼ‬ ‫ﻓﺮﺽ ﻭﻗﺪ ﺗﺰﻭﺟﺖ ﻗﺒﻠﻪ ﺑﻔﺮﺽ ﺃﻭ ﻭﻗﻊ ﻋﻠﻴﻬﺎ ﻓﻤﺴﻬﺎ ﻓﻠﻬﺎ ﻧﺼﻒ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻛﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﻧﺼﻒ ﺍﻷﻭﻝ ﻭﻋﻠﻰ ﺍﻟﺜﺎﻟﺚ ﻧﺼﻒ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻟﻬﺎ ﻛﻤﺜﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻼ ﻓﺮﺽ ﻓﻮﺟﺪﻫﺎ ﺑﻼ ﻋﺬﺭﺓ ﺃﻭ ﺯﺍﻟﺖ ﺑﻤﺎﺀ ﺃﻭ ﺧﻠﻘﺖ‬ ‫ﻛﺬﻟﻚ ﻓﻠﻬﺎ ﻛﺎﻟﺒﻜﺮ‪ ،‬ﻭﺇﻥ ﺯﺍﻟﺖ ﺑﺮﺟﻞ ﺃﻭ ﺑﻨﻔﺴﻬﺎ ﻓﻜﺎﻟﺜﻴﺐ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻼ‬ ‫ﻓﺮﺽ ﻭﻗﺪ ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ ﻣﺎﺕ ﻗﺒﻞ ﺍﻟﻤﺲ ﺃﻭ ﻃﻠﻖ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﻓﻜﺎﻟﺒﻜﺮ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺻﺤﻴﺤﺎ ﺑﻼ ﻓﺮﺽ ﻓﺈﻥ ﺩﺧﻞ ﺍﻷﻭﻝ ﻓﻜﺎﻟﺜﻴﺐ‬ ‫‬‫ﻓﺎﺳﺪﺍ ﺛﻢ‬ ‫‬‫ﻛﺎﻟﺜﻴﺐ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺟﺖ‬ ‫ﻓﺎﺳﺪﺍ ﺑﻼ ﻓﺮﺽ ﻭﻣﺲ ﻓﺎﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﻓﺮﺽ‬ ‫‬‫ﻭﺇﻻ ﻓﻜﺎﻟﺒﻜﺮ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ‬ ‫ﻓﺎﻟﻔﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺜﻞ‪ .‬ﺍﻫ ﺑﺘﺼﺮﻑ‪ .‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻬﺎ ﺗﺤﺮﻡ ﺇﻥ ﺃﺩﺧﻞ ﻓﻲ‬ ‫ﻓﺮﺟﻬﺎ ﻏﻴﺮ ﺟﺴﺪﻩ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻜﺜﻴﺮ ﻋﻠﻰ ﻛﺜﺮﺓ ﻣﺎﻟﻬﺎ ﺛﻢ ﺃﺯﺍﻟﺘﻪ ﺭﺩﺕ ﺇﻟﻰ‬ ‫ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﻣﻦ ﺯﻭﺝ ﻭﻟﻴﺘﻪ ﻭﺿﻤﻦ ﻟﻬﺎ ﺻﺪﺍﻗﻬﺎ ﻓﻬﻮ ﻋﻠﻴﻪ ﻟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻄﻠﺐ‬ ‫ﺍﻟﺰﻭﺝ ﻭﻫﻮ ﻳﻄﻠﺐ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻣﻦ ﺍﻓﺘﺾ ﺯﻭﺟﺘﻪ ﺑﺈﺻﺒﻊ ﻓﺈﻧﻤﺎ ﻋﻠﻴﻪ ﺍﻟﺼﺪﺍﻕ‪،‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪198‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺍﻟﺼﺪﺍﻕ ﻛﻤﺎ ﻫﻮ ﻋﺎﺟﻞ ﺃﻭ ﺁﺟﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﺂﺟﻞ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻷﺭﺵ‬ ‫ﺳﻮﻡ ﻋﺪﻟﻴﻦ ﻭﻫﻮ ﺳﺘﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺵ ﺟﺮﺡ ﻣﻘﺪﻡ ﺍﻟﺮﺃﺱ‪ .‬ﻭﻣﻦ ﺟﺎﻣﻊ‬ ‫ﺑﻜﺮﺍ ﻭﺛﻠﺚ‬ ‫ﺍﻣﺮﺃﺗﻪ ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﻫﻠﻚ ﻭﻻ ﺣﺪ ﻋﻠﻴﻪ ﻭﻟﺰﻣﻪ ﺛﻠﺚ ﻋﻘﺮﻫﺎ ﺇﻥ ﻛﺎﻧﺖ ‬ ‫ﺛﻴﺒﺎ)‪.(١‬‬ ‫ﻧﺼﻒ ﺍﻟﻌﻘﺮ ﺇﻥ ﻛﺎﻧﺖ ‬ ‫ ا‪G‬اق إذا ا‪ Q=,:‬ا?‪2‬د‬ ‫ﺍﻟﺼ ﺪﻗﺎﺕ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺷﺮﻁ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﻧﻘﺪ ﺍﻟﺒﻠﺪ‬ ‫ﻟﻠﻤﺮﺃﺓ ﺷﺮﻃﻬﺎ ﻓﻲ ‪‬‬ ‫ﻳﻮﻡ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻗﺎﻝ ﺑﺬﻟﻚ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ﻋﻦ ﻧﺒﻬﺎﻥ‪.‬‬ ‫ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻨﻘﺎﺀ‪ ،‬ﺛﻢ ﺗﻐﻴﺮ ﺍﻟﻨﻘﺪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻋﺎﺩ ﺇﻟﻰ ﺍﻟﻤﺰﻳﻒ‪،‬‬ ‫ﻓﻠﻬﺎ ﻣﺰﻳﻒ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻤﺰﻳﻒ‪ ،‬ﻭﺭﺟﻊ ﺍﻟﻨﻘﺪ ﻧﻘﺎﺀ‪ ،‬ﻓﻠﻬﺎ ﻧﻘﺎﺀ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ : 5‬ﺇﻥ ﻛﺎﻥ ﺗﺰﻭﺟﻬﺎ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻨﻘﺎﺀ‪ ،‬ﻓﺮﺟﻊ ﺍﻟﻨﻘﺪ ‬ ‫ﻣﺰﻳﻔﺎ‪،‬‬ ‫ﻓﻠﻬﺎ ﻧﻘﺎﺀ ﻣﺜﻞ ﻳﻮﻡ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺗﺰﻭﺟﻬﺎ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻤﺰﻳﻒ‪ ،‬ﻭﺭﺟﻊ ﺍﻟﻨﻘﺪ‬ ‫ﻧﻘﺎﺀ‪ ،‬ﻓﻠﻬﺎ ﻧﻘﺎﺀ‪.‬‬ ‫ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻟﻒ ﺩﺭﻫﻢ ﺣﻼﻝ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﻜﻮﻥ ﻳﻮﻡ ﻳﺤﻜﻢ ﺑﻪ ﺍﻟﺤﺎﻛﻢ‪،‬‬ ‫ﺟﺎﺋﺰﺍ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺍﻟﻨﻜﺎﺡ ﺛﺎﺑﺖ‪.‬‬ ‫‬‫ﻭﻳﺮﺍﻩ‬ ‫ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺎﺋﺔ ﻣﺜﻘﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﺴﻢ ﻣﻦ ﺃﻱ ﺟﻨﺲ‪ ،‬ﻓﺎﻟﻨﻜﺎﺡ ﺛﺎﺑﺖ‪،‬‬ ‫ﻭﺗﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻮﺳﻂ ﻣﻦ ﺻﺪﻗﺎﺕ ﻧﺴﺎﺋﻬﺎ)‪.(٢‬‬ ‫ @!اث ا‪ 8 N2,‬زو‪ ./[ H‬ا‪e‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺑﻼ ﻓﺮﺽ ﻓﻤﺎﺕ ﻭﻟﻢ ﻳﻤﺲ ﻭﺭﺛﺘﻪ؛ ﻷﻧﻬﺎ ﺯﻭﺟﺘﻪ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻭﺍﻋﺘﺪﺕ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٤٩/٦‬ ‪ ،١٥١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٣١ ،٣٠/٨‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٣٨/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣/٨‬‬ ‫‪199‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻟﻠﻮﻓﺎﺓ ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﻭﻻ ﻧﺼﻔﻪ ﻷﻧﻪ ﻟﻢ ﻳﻔﺮﺽ ﻟﻬﺎ ﻭﻻ ﻋﻘﺮ ﻷﻧﻬﺎ ﻟﻢ ﺗﻤﺲ‬ ‫ﻭﻻ ﻣﺘﻌﺔ؛ ﻷﻧﻬﺎ ﻟﻢ ﺗﻄﻠﻖ ﻭﺇﻥ ﻣﺎﺗﺖ ﻛﺬﻟﻚ ﺃﻱ‪ :‬ﻏﻴﺮ ﻣﻔﺮﻭﺽ ﻟﻬﺎ‪ ،‬ﻭﻏﻴﺮ‬ ‫ﻣﻤﺴﻮﺳﺔ ﻭﺭﺛﻬﺎ ﻭﺳﻘﻄﺎﺃﻱ‪ :‬ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﻤﺘﻌﺔﻭﻛﺬﺍ ﻻ ﻧﺼﻒ ﺻﺪﺍﻕ ﻭﻻ‬ ‫ﻋﻘﺮ ﻋﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻓﻲ ﺍﻟﺼﻮﺭﺗﻴﻦ؛ ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬ ‫ﺃﻓﺘﻰ ﺑﻪ ﻣﻊ ﺍﻟﺼﺪﺍﻕ ﻓﻘﺎﻡ ﻣﻌﻘﻞ ﺑﻦ ﺳﻨﺎﻥ ﻓﻘﺎﻝ‪» :‬ﻗﻀﻰ ﮊ ﺑﺬﻟﻚ ﻓﻲ ﺑﺮﻭﻉ ﺑﻨﺖ‬ ‫)‪(١‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﺑﻌﺪ ﻣﻮﺗﻬﺎ‬ ‫ﻭﺍﺷﻖ ﻣﺜﻞ ﻣﺎ ﻗﻀﻴﺖ« ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻟﻤﺘﻌﺔ ‬ ‫ﻓﻠﻮﺍﺭﺛﻬﺎ ﻛﻤﺜﻠﻬﺎ‪ ،‬ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻓﻲ ﻣﺲ ﻋﻀﻮ ﻣﻘﻄﻮﻉ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺩﺧﻠﺖ‬ ‫ﻋﻀﻮﺍ ﻣﻘﻄﻮ ﻋﺎ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﺛﻴﺒﻬﺎ ﺑﻀﺮﺑﺔ ﻓﻜﺎﻟﻤﺜﻞ ﻭﺇﻥ ﻓﺮﺽ ﻭﻣﺴﻬﺎ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‬ ‫‬ ‫ﻋﻤﺪﺍ ﻓﻜﺎﻟﺜﻴﺐ‬ ‫ﺃﻳﻀﺎ ﻭﺇﻥ ﻓﺮﺽ ﻓﺄﺯﺍﻟﺖ ﻋﺬﺭﺗﻬﺎ ‬ ‫ﻓﺎﻟﻔﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻬﺎ ﺁﺧﺮ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻓﺮﺿﻬﺎ)‪.(٢‬‬ ‫ !ض ‪$‬اق وا ﻷ‪ I@ !fa‬زو‪H‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺗﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻓﻲ ﻋﻘﺪﺓ ﺑﻔﺮﺽ ﻣﻌﻴﻦ ﻓﺒﻴﻨﻬﻤﺎ ﻧﺼﻔﺎﻥ ﺃﻭ ﺑﻴﻨﻬﻦ‬ ‫ﺃﺛﻼﺙ ﺃﻭ ﺃﺭﺑﺎﻉ ﻭﻫﻜﺬﺍ‪ ،‬ﺇﻥ ﻟﻢ ﻳﺒﻴﻦ ﺗﻔﺎﺿﻞ ﻋﻨﺪ ﺍﻟﻌﻘﺪ‪.‬‬ ‫ﻭﻟﻮ ﺗﺨﺎﻟﻔﺘﺎ ﺃﻭ ﺗﺨﺎﻟﻔﻦ ﻣﺜﻞ ﺃﻥ ﺗﻜﻮﻥ ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﺩﻣﻴﻤﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ‪ :‬ﺣﺴﻨﺎﺀ‪،‬‬ ‫ﺛﻴﺒﺎ ﺃﻭ ﻣﻮﺣﺪﺓ ﻭﻛﺘﺎﺑﻴﺔ‪ ،‬ﺃﻭ ﺣﺮﺓ ﻭﺃﻣﺔ ﺛﺎﺑﺘﺘﻴﻦ ﻋﻨﺪ‬ ‫ﺑﻜﺮﺍ‪ ،‬ﻭﺍﻷﺧﺮﻯ‪ :‬‬ ‫ﺃﻭ ﺇﺣﺪﺍﻫﻤﺎ‪ :‬‬ ‫ﻋﺒﺪ ﻻ ﻋﻨﺪ ﺣﺮ ﺇﺫ ﻻ ﻳﺠﻤﻌﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻳﺄﺗﻲ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺠﻮﺍﺯ ﺍﻟﺠﻤﻊ‬ ‫ﺃﻳﻀﺎ ﺑﻴﻨﻬﻤﺎ ﺃﻭ ﺑﻴﻨﻬﻦ ﺳﻮﺍﺀ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻣﻄﻠﻘﺎ ﺃﻭ ﺣﻴﺚ ﻻ ﺗﻜﻔﻴﻪ ﺍﻟﺤﺮﺓ ﻓﺎﻟﺼﺪﺍﻕ ‬ ‫ﻛﺎﻥ ﺳﻮﺍﺀ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺎﺋﻞ ﻟﻌﺪﻡ ﺗﻘﺴﻴﻤﻪ ﻟﻬﻦ؛ ﻷﻥ ﺃﺻﻞ ﺍﻟﺸﺮﻛﺔ ﺍﻻﺳﺘﻮﺍﺀ‪،‬‬ ‫ﻓﺎﺩﻋﺎﺀ ﺍﻟﺰﻳﺎﺩﺓ ﺩﻋﻮﻯ ﺗﺤﺘﺎﺝ ﻟﺪﻟﻴﻞ‪ ،‬ﻛﻤﺎ ﺇﻥ ﻣﻦ ﺗﺼﺪﻕ ﺑﺸﻲﺀ ﺃﻭ ﺃﻭﺻﻰ ﺑﻪ ﺃﻭ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺮﺟﻞ ﻳﺘﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ‪،‬‬ ‫ﻓﻴﻤﻮﺕ ﻋﻨﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﻔﺮﺽ ﻟﻬﺎ‪ ،‬ﺡ‪.١١٤٥ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٥١/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪200‬‬ ‫ﺃﻗﺮ ﺑﻪ ﺃﻭ ﺟﻌﻞ ﻣﺜﻞ ﺫﻟﻚ ﻟﻤﺘﻌﺪﺩ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺮﺅﻭﺱ ﺇﻻ ﻭﺻﻴﺔ‬ ‫‪‬‬‫ﺃﻋﻄﺎﻩ ﺃﻭ‬ ‫ﺍﻷﻗﺮﺏ ﻓﻌﻠﻰ ﺍﻹﺭﺙ ﻋﻨﺪ ﺍﻟﻤﻐﺎﺭﺑﺔ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﻤﺸﺎﺭﻗﺔ‪ :‬ﻋﻠﻰ ﺍﻟﺮﺅﻭﺱ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺘﺤﺎﺻﺼﻦ ﻋﻠﻰ ﻗﺪﺭ ﻣﻬﺮ ﻛﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺟﻌﻦ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﻤﺜﻞ‬ ‫ﺇﻥ ﺩﺧﻞ ﺑﻬﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺇﺣﺪﺍﻫﻦ ﻓﻲ ﻋﺪﺓ ﺃﻭ ﻣﻤﻦ ﻻ ﺗﺤﻞ ﻟﻪ ﻓﺎﻟﺼﺪﺍﻕ ﻛﻠﻪ‬ ‫ﻟﻸﺧﺮﻯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﻣﺎ ﻳﻨﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﺮﺅﻭﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﻌﻘﺮ)‪.(١‬‬ ‫ ‪ G3‬ا‪G‬اق ‪ ./[ ?#‬ا‪e‬‬ ‫ﺇﻥ ﻓﺮﺽ ﺍﻟﺮﺟﻞ ﻟﺰﻭﺟﺘﻪ ﺻﺪﺍﻗﺎ ﺛﻢ ﻃﻠﻖ ﻗﺒﻞ ﺍﻟﻤﺲ ﻓﻨﺼﻔﻪ ﺇﻻ ﺃﻥ ﺗﻌﻔﻮ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻓﺘﺘﺮﻛﻪ‪ ،‬ﺃﻭ ﻳﻌﻔﻮ ﺍﻟﺰﻭﺝ ﻓﻴﻜﻤﻠﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ ﻋﻨﺪﻧﺎ‪،‬‬ ‫ﻭﻋﻨﺪ ﻋﻤﺮ ‪ ، ƒ‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﻮﻟﻲ ﻳﻌﻔﻮ ﻋﻦ ﺻﺪﺍﻕ ﻭﻟﻴﺘﻪ ﺍﻟﻄﻔﻠﺔ ﺃﻭ ﺍﻟﻤﺠﻨﻮﻧﺔ‬ ‫ﻓﻴﻀﻤﻨﻪ ﻟﻬﺎ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺳﻴﺪ ﺍﻷﻣﺔ ﻳﻌﻔﻮ ﻋﻦ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺇﻥ‬ ‫ﻧﻈﺮ ﺃﻭ ﻣﺲ ﺑﺎﻃﻦ ﻓﺮﺟﻬﺎ ﺃﻭ ﻇﺎﻫﺮﻩ ﺃﻭ ﻣﺲ ﺑﺪﻧﻬﺎ ﺑﺬﻛﺮﻩ ﻓﻄﻠﻘﻬﺎ ﻟﺰﻣﻪ ﻧﺼﻒ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻭﻗﻴﻞ‪ :‬ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻣﺲ ﺩﺑﺮﻫﺎ ﺑﺬﻛﺮﻩ ﺃﻭ ﺃﺩﺧﻞ ﻓﻴﻪ ﺇﺻﺒﻌﻪ ﻟﺰﻣﻪ ﺍﻟﻜﻞ‪،‬‬ ‫‬ ‫ﻛﺎﻣﻼ ﺇﻻ ﺑﻐﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ ﻓﻲ ﺍﻟﻘﺒﻞ‪ ،‬ﻭﻗﺎﻝ‬‫ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻗﻴﻞ ﻻ ﻳﻠﺰﻡ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻳﻠﺰﻣﻪ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻣﻊ ﺍﻋﺘﺮﺍﻓﻬﻤﺎ ﺃﻧﻪ ﻟﻢ ﻳﻄﺄﻫﺎ ﻭﻣﻦ ﻣﺲ ﻏﻴﺮ‬ ‫ﻗﻬﺮﺍ ﺃﻭ ﻃﻔﻠﺔ ﺃﻭ ﺃﻣﺔ ﺑﻼ ﺭﺿﺎ ﺳﻴﺪﻫﺎ ﺑﺰﻧﺎ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻌﻘﺮ ﺇﻻ ﺑﺎﻟﺬﻛﺮ ﻓﻲ‬ ‫ﺯﻭﺟﺘﻪ ‬ ‫ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻐﻴﻮﺏ ﺣﺸﻔﺘﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻤﺲ ﺧﻼﻑ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺑﻬﻤﺎ ﻓﻲ‬ ‫ﻏﻴﺮ ﺍﻟﻔﺮﺝ‪.‬‬ ‫ﻭﺇﻥ ﻓﺮﺽ ‬ ‫ﺃﺻﻼ ﺃﻭ ﺣﻴﻮﺍﻧﺎ ﺛﻢ ﻃﻠﻖ ﻛﺬﻟﻚﺃﻱ‪ :‬ﻗﺒﻞ ﺍﻟﻤﺲﻓﻨﺼﻔﻪ ﻭﻧﺼﻒ‬ ‫ﻏﻠﺘﻪﺃﻱ‪ :‬ﻏﻠﺔ ﺍﻷﺻﻞﺃﻭ ﻧﺴﻠﻪﺃﻱ‪ :‬ﻧﺴﻞ ﺍﻟﺤﻴﻮﺍﻥﻭﻟﻮ ﺣﺪﺙ ﺑﻌﺪ ﺍﻟﻌﻘﺪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٥١/٦‬ ‪.١٥٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٥٢/٦‬ ‪ ،١٥٣‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪ ٣٠٣/٢‬ ‪.٣٠٤‬‬ ‫‪201‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ و‪2H‬ب ‪ .@a‬ا‪G‬اق ‪2R‬ة‬ ‫ﺇﺫﺍ ﺃﺭﺧﻰ ﺍﻟﺴﺘﺮ ﻋﻠﻰ ﺍﻟﺰﻭﺟﻴﻦ ﺃﻭ ﺃﻏﻠﻖ ﺩﻭﻧﻬﻤﺎ ﺍﻟﺒﺎﺏ ﻓﻘﺪ ﻭﺟﺐ ﺣﻜﻢ‬ ‫ﺇﻗﺮﺍﺭﺍ ﻣﻨﻬﺎ ﻋﻠﻰ‬ ‫‬‫ﺍﻟﺪﺧﻮﻝ ﺑﺎﻟﻤﺴﻴﺲ ﻓﺈﻥ ﺃﻗﺮﺕ ﺍﻟﻤﺮﺃﺓ ﺃﻥ ﺍﻟﺰﻭﺝ ﻟﻢ ﻳﻤﺴﻬﺎ ﻛﺎﻥ‬ ‫ﻧﻔﺴﻬﺎ ﻭﻗﺒﻞ ﺇﻗﺮﺍﺭﻫﺎ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻓﻴﻤﺎ ﻳﺠﺐ ﻣﻦ ﺣﻘﻮﻗﻬﺎ‪ .‬ﻭﺃﻣﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‬ ‫ﻓﻴﻮﺟﺐ ﺟﻤﻴﻊ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﺧﻼ ﺑﻬﺎ ﻣﻊ ﺍﻋﺘﺮﺍﻓﻬﺎ ﻟﻪ ﺃﻧﻪ ﻟﻢ ﻳﻄﺄﻫﺎ‪.‬‬ ‫ﻭﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﻮﺟﺐ ﺍﻟﻤﻬﺮ ﺇﻻ ﺑﺎﻟﺠﻤﺎﻉ ﻭﻧﺤﻮ‬ ‫ﻣﺎ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﺃﺻﺤﺎﺑﻨﺎ‪ .‬ﻓﺄﻣﺎ ﺇﺭﺧﺎﺀ ﺍﻟﺴﺘﺮ ﻋﻠﻰ ﺍﻟﺰﻭﺟﻴﻦ ﻓﻼ ﻳﻮﺟﺐ ﺑﻪ ﺍﻟﻤﻬﺮ‬ ‫ﺇﻻ ﻣﻊ ﺩﻋﻮﻯ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺍﻟﻮﻁﺀ ﻣﻨﻪ)‪.(١‬‬ ‫ ا‪,:‬ﻼف ا و‪  IH‬ا‪2‬طء‬ ‫ﺳﺘﺮﺍ‪ ،‬ﻓﻲ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﻲ‬ ‫‬‫ﺑﺎﺑﺎ‪ ،‬ﺃﻭ ﺃﺭﺧﻰ ﻋﻠﻴﻬﺎ‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﺄﻏﻠﻖ ﻋﻠﻴﻬﺎ ‬ ‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻃﻠﻘﻬﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﺗﻐﻴﺐ ﺍﻟﺸﻤﺲ‪ ،‬ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺎﺩ‪‬ﻋﺖ ﺃﻧﻪ‬ ‫ﻭﻃﺌﻬﺎ‪ ،‬ﻭﺃﻧﻜﺮ ﻫﻮ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ؛ ﻷﻧﻪ ﻣﺤﺮﻡ ﻋﻠﻴﻪ ﻭﻃﺆﻫﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪.‬‬ ‫ﺣﺎﺋﻀﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺤﺎﺋﺾ‪،‬‬ ‫‬‫ﻭﻛﺬﻟﻚ ﺍﻟﻤﺤﺮﻡ ﺑﺎﻟﺤﺞ ﻭﺍﻟﻤﻌﺘﻜﻒ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﺍﻟﻤﺮﺃﺓ‬ ‫ﺗﺼﺪﻕ ﻓﻲ ﺍﻟﻤﺲ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻮﺟﺐ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺑﺎﻟﻤﺲ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻬﻤﺎ ﺛﺎﻟﺚ‪ ،‬ﻣﻤﻦ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻣﻦ ﺍﻟﻤﻜﻠﻔﻴﻦ)‪.(٢‬‬ ‫ ‪0‬ﻼك ا‪G‬اق   أ ا و‪IH‬‬ ‫ﺇﻥ ﻓﺮﺽ ﺍﻟﺮﺟﻞ ﺻﺪﺍﻗﺎ ﻣﻌﻴ ﻨﺎ ﻓﻬﻠﻚ‪ ،‬ﺃﻭ ﺗﻠﻒ ﺑﻴﺪﻩ ﺿﻤﻨﻪ ﺇﻥ ﻣﺲ ﻭﺿﻤﻦ‬ ‫ﻧﺼﻔﻪ ﺇﻥ ﻃﻠﻖ ﻗﺒﻠﻪﺃﻱ‪ :‬ﻗﺒﻞ ﺍﻟﻤﺲﺃﻭ ﻓﺎﺭﻗﻬﺎ ﺑﻮﺟﻪ ﻣﺎ ﻛﻈﻬﺎﺭ ﻭﺇﻳﻼﺀ ﻭﺇﻥ ﺑﻼ‬ ‫ﺗﻀﻴﻴﻊ؛ ﻷﻧﻪ ﻟﻴﺲ ﺃﻣﻴ ﻨﺎ ﻓﻴﻪ‪ ،‬ﻭﻟﺬﺍ ﻟﻢ ﻳﻀﻤﻨﻪ ﺇﻥ ﻫﻠﻚ ﺑﺄﻣﺮ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﻭﻻ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪ ١٦٠/٢‬ ‪.١٦١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٩٨/٨‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪ ١٩٢/٢‬ ‪.١٩٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪202‬‬ ‫ﻳﻀﻤﻨﻪ ﻛﻠﻪ ﻭﻻ ﻧﺼﻔﻪ ﺇﻥ ﻣﺎﺕ ﺑﻼ ﺳﺒﺐ ﻣﺨﻠﻮﻕ ﻇﺎﻫﺮ‪ ،‬ﻓﺈﻥ ﻣﺎﺕ ﺑﻮﻗﻮﻉ ﺟﺪﺍﺭ‬ ‫ﺃﻭ ﻧﺨﻠﺔ ﺃﻭ ﻭﻗﻮﻋﻪ ﻣﻦ ﻋﻞ ﺃﻭ ﺑﺴﻴﻞ ﺃﻭ ﺑﺴﺒﻊ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺿﻤﻨﻪ ﻭﻟﻮ ﻟﻢ‬ ‫ﻳﻀﻴﻊ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺑﺼﺎﻋﻘﺔ ﻟﻢ ﻳﻀﻤﻦ ﻭﺇﻥ ﺳﻠﻤﻪ ﺇﻟﻴﻬﺎ ﻓﺨﻠﻰ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺃﻭ‬ ‫ﻗﺒﻀﺘﻪ ﻭﻗﺎﻟﺖ‪ :‬ﺍﺣﺮﺯﻩ ﻟﻲ ﻟﻢ ﻳﻀﻤﻨﻪ ﺇﻥ ﻫﻠﻚ ﺑﻼ ﺗﻀﻴﻴﻊ‪.‬‬ ‫ﻭﺿﻤﻨﺖ ﻟﻪ ﺑﺎﻟﺮﺩ ﻧﺼﻔﻪ ﺇﻥ ﻗﺒﻀﺘﻪ ﻓﻬﻠﻚ ﺃﻭ ﺗﻠﻒ ﻻ ﺑﻤﻮﺕ ﻭﺇﻥ ﺑﻼ ﺗﻀﻴﻴﻊ‬ ‫ﻣﻨﻬﺎ ﺇﻥ ﻃﻠﻘﻬﺎ ﻗﺒﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ ﺗﺮﺩ ﻧﺼﻒ ﻣﺎ ﺩﻓﻊ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻓﻲ ﺍﻷﺻﻞ‪:‬‬ ‫ﻧﺼﻒ ﻣﺎ ﺑﻘﻲ ﺑﻴﺪﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻒ ﻣﺎ ﺩﻓﻊ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﺗﻠﻒ ﻓﻤﻦ ﻣﺎﻟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺗﺮﺩ ﺍﻟﻨﺼﻒ ﻣﻦ ﺍﻟﺒﺎﻗﻲ ﻭﺍﻟﻤﺘﻠﻒ ﻣﻦ ﺍﻷﺻﻞ ﻭﻏﻴﺮﻩ‪ .‬ﻭﺇﻃﻼﻕ ﺍﻟﻤﻮﺕ ﻋﻠﻰ‬ ‫ﺍﻧﻘﻄﺎﻉ ﻗﻮﺓ ﺍﻟﻌﺮﻭﻕ ﺍﻟﺠﺎﺑﺬﺓ ﻟﻠﻨﺪﻯ ﻣﻦ ﺍﻷﺭﺽ ﻣﺠﺎﺯ ﻭﻋﻠﻰ ﺯﻭﺍﻝ ﺣﻴﺎﺓ ﺍﻟﺤﻴﻮﺍﻥ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪.‬‬ ‫ﺣﻘﻴﻘﺔ‪ ،‬ﻓﺠﻤﻌﻬﻤﺎ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﺟﻤﻊ ﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ‬ ‫ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﻋﺸﺮﺓ ﺃﺑﻌﺮﺓ ﻣﻌﻴﻨﺔ ﻓﻘﺒﻀﺘﻬﺎ ﻭﺗﻠﻔﺖ ﻭﻃﻠﻘﻬﺎ ﻗﺒﻞ‬ ‫ﺍﻟﻤﺲ ﻓﻠﻪ ﻧﺼﻒ ﻗﻴﻤﺘﻬﺎ ﻭﻗﻴﻞ‪ :‬ﻻ؛ ﻷﻧﻬﺎ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﺇﻥ ﺗﻨﺎﺳﻠﺖ ﺭﺩﺕ ﻧﺼﻒ‬ ‫ﺍﻟﺠﻤﻴﻊ ﻋﻨﺪ ﺑﻌﺾ ﻭﺇﻥ ﻟﻢ ﺗﻌﻴﻦ ﻓﻨﺼﻒ ﺍﻟﻌﺸﺮﺓ ﻭﺍﻟﻨﺴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻒ ﺛﻤﻦ‬ ‫ﺍﻟﻌﺸﺮﺓ ﻭﺇﻥ ﺗﻠﻒ ﺍﻟﻨﺴﻞ ﻗﺒﻞ ﺍﻟﻄﻼﻕ ﻟﺰﻣﻪ ﻧﺼﻒ ﺍﻷﻭﻟﻰ ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻟﻒ‬ ‫ﺩﺭﻫﻢ ﻓﻘﺒﻀﺘﻬﺎ ﺛﻢ ﻭﻫﺒﺘﻬﺎ ﻟﻪ ﻭﻗﺒﻀﻬﺎ ﻭﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ﻭﻃﻠﺐ ﺇﻟﻴﻬﺎ ﺍﻟﻨﺼﻒ‬ ‫ﻟﻢ ﻳﺠﺪﻩ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺪﻩ ﻭﻗﻴﻞ‪ :‬ﺍﻟﺮﺑﻊ ﻭﻫﻮ ﻧﺼﻒ ﻧﺼﻒ ﻣﺎ ﺃﻋﻄﺘﻪ‬ ‫ﻭﻟﻢ ﻳﺴﺘﺤﻘﻪ‪ ،‬ﻭﻣﻦ ﻗﻀﺎﻫﺎ ‬ ‫ﻧﺨﻼ ﻭﻃﻠﻖ ﻗﺒﻠﻪ ﺭﺩﺕ ﻧﺼﻒ ﺍﻟﺘﻤﺮ ﻭﺍﻟﻨﺨﻞ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﺎﺕ ﺍﻟﻨﺨﻞ ﺭﺩﺕ ﻧﺼﻒ ﺃﺭﺿﻪ‪ ،‬ﻭﺇﻥ ﻗﻀﻰ ﺟﺎﺭﻳﺔ ﻓﻮﻟﺪﺕ ﻭﻣﺎﺗﺖ ﻓﻨﺼﻒ‬ ‫ﺍﻷﻭﻻﺩ ﻓﻘﻂ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻬﺎ ﺇﻻ ﻧﺼﻒ ﺧﺪﻣﺘﻬﺎ ﺃﻭ ﻧﺼﻔﻬﺎ ﺇﻥ ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﻓﻲ ﺳﺒﺐ‬ ‫ﻫﻼﻙ ﻓﻬﻠﻜﺖ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﻌﺒﺪﻳﻦ ﻭﻭﺻﻼﻫﺎ ﻭﻣﺎﺕ ﺃﺣﺪﻫﻤﺎ ﺭﺩﺕ ﺍﻟﺒﺎﻗﻲ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻧﺼﻒ ﻗﻴﻤﺘﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻒ ﻗﻴﻤﺔ ﺍﻟﺤﻲ ﻭﺇﻥ ﺭﺩﺕ ﺇﻟﻴﻪ ﺍﻟﻤﻬﺮ ﻋﻠﻰ‬ ‫ﺣﻔﻈﻪ ﻟﻬﺎ ﻓﺰﻋﻢ ﺃﻧﻪ ﺗﻠﻒ ﺗﺒﻌﻬﺎ ﺑﻨﺼﻔﻪ‪ ،‬ﻭﺣﻠﻒ ﻣﺎ ﺧﺎﻧﻬﺎ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٥٣/٦‬ ‪.١٥٤‬‬ ‫‪203‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫  رة ا وج ‪G‬اق زو‪',H‬‬ ‫ﻛﺜﻴﺮﺍ ﺃﻭ ‬ ‫ﻗﻠﻴﻼ ﺛﻢ ﻣﺲ ﻓﻠﻬﺎ ﺍﻟﻜﻞ ﻭﺇﻥ‬‫‬‫ﺇﻥ ﺍﺗﺠﺮ ﺍﻟﺰﻭﺝ ﺑﻔﺮﺽ ﻣﻌﻴﻦ ﻓﺮﺑﺢ‬ ‫ﻃﻠﻘﺖ ﻗﺒﻠﻪ ﺃﻭ ﻓﻮﺭﻗﺖ ﺑﻮﺟﻪ ﻣﺎ ﻛﻈﻬﺎﺭ ﻭﺇﻳﻼﺀ ﻓﻨﺼﻔﺎﻥ ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﺎﺀ ﺗﺠﺎﺭﺗﻪ ﺇﺫ‬ ‫ﻻ ﻋﻨﺎﺀ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻓﻴﻤﺎ ﺗﻌﻨﻰ ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﻣﺎﻝ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻤﺎ‬ ‫ﻛﺎﻟﺸﺮﻳﻜﻴﻦ ﺍﻟﻤﺘﻔﺎﻭﺿﻴﻦ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻥ ﻣﺒﻨﺎﻫﻤﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻣﺤﺔ‬ ‫ﺃﻗﺮ ﺑﻪ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ ﺣﻜﻢ ﺑﻪ ﻟﻪ ﻋﻠﻰ‬ ‫ﻭﺍﻟﺘﻌﺎﻭﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻴﻨﻬﻤﺎ ﺍﻟﻌﻨﺎﺀ ﻭﺇﻥ ‪‬‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺤﺮﺓ ﻭﺍﻟﺰﻭﺟﺔ ﺍﻷﻣﺔ ﻭﻛﺬﺍ ﺍﻟﺨﻼﻑ‬ ‫‬‫ﺍﻟﻘﻮﻟﻴﻦ‬ ‫ﻓﻲ ﺍﻟﻌﻨﺎﺀ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻖ ﺃﺣﺪﻫﻤﺎ ﻣﻊ ﺍﻵﺧﺮ ﻋﻠﻰ ﻋﻨﺎﺀ ﻓﻲ ﻋﻤﻞ ﻣﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‬ ‫ﺻﺢ ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﻭﺣﻜﻢ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺃﻭﺻﻰ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ ﺑﺎﻟﻌﻨﺎﺀ ﻣﻦ ﻏﻴﺮ‬ ‫ﻋﻘﺪ ﻟﻪ ﻓﻼ ﻳﺤﻜﻢ ﻟﻪ ﻷﻧﻪ ﻻ ﻭﺻﻴﺔ ﻟﻮﺍﺭﺙ ﻭﺇﻥ ﺍﺗﺠﺮﺕ ﺑﻪ ﻓﻜﺬﻟﻚ ﻟﻬﺎ ﺍﻟﻜﻞ ﺇﻥ‬ ‫ﻣﺴﺖ ﻭﺍﻟﻨﺼﻒ ﻛﻠﻪ ﺇﻥ ﻟﻢ ﺗﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻒ ﻣﺎ ﺩﻓﻊ ﺇﻟﻴﻬﺎ ﻭﺍﻟﺮﺑﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ‬ ‫ﺍﻟﻨﺼﻒ ﻛﻠﻪ ﺇﻥ ﺍﺗﺠﺮﺕ ﺻﻔﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻌﻨﺎﺀ ﻳﻌﻄﻰ ﻣﻦ‬ ‫ﺗﻌﻨﻰ ﻣﻨﻬﻤﺎ ﻋﻨﺎﺅﻩ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﺑﻨﻈﺮ ﺍﻟﻌﺪﻭﻝ)‪.(١‬‬ ‫ @‪2‬ت أ ا و‪ ./[ IH‬ا‪e‬‬ ‫ﺇﻥ ﻓﺮﺽ ﺍﻟﺰﻭﺝ ﺻﺪﺍﻗﺎ ﻭﻣﺎﺕ ﻗﺒﻞ ﻣﺴﻬﺎ ﻓﻠﻬﺎ ﻛﻠﻪ ﻭﻟﻮﺍﺭﺛﻬﺎ‪ ،‬ﻭﻳﺄﺧﺬ ﺍﻟﺰﻭﺝ‬ ‫ﻭﻟﺪﺍ ﻭﻻ ﻭﻟﺪ ﺍﺑﻦ‪ ،‬ﻭﺭﺑﻌﻪ ﺇﻥ ﺗﺮﻛﺖ ﺫﻟﻚ‬ ‫‬‫ﺇﺭﺛﻪ ﻣﻨﻪ ﻭﻫﻮ ﻧﺼﻔﻪ ﺇﻥ ﻟﻢ ﺗﺘﺮﻙ‬ ‫ﻭﻳﺮﺙ ﻛﺬﻟﻚ ﻣﻦ ﺳﺎﺋﺮ ﻣﺎﻟﻬﺎ ﺇﻥ ﻣﺎﺗﺖ ﻗﺒﻞ ﻣﻮﺗﻪ ﺃﻭ ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﻗﺒﻞ ﺍﻷﺧﺬ ﻋﻨﺪ‬ ‫ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﻮﺕ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺪﺧﻮﻝ ﺃﻣﺎ ﻓﻲ ﺣﻴﺎﺗﻬﻤﺎ ﻓﻈﺎﻫﺮ ﻭﺃﻣﺎ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‬ ‫ﻓﺒﺸﺮﻁ ﺇﺣﻴﺎﺀ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻔﻪ ﻓﻴﻬﻤﺎ ﺃﻱ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﺃﻭ ﻓﻲ ﻣﻮﺗﻬﻤﺎ ﺃﻱ‬ ‫ﻣﻮﺕ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﻮﺕ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﺫﺍ ﻣﺎﺕ‬ ‫ﻭﻟﺪﺍ‬ ‫ﻓﻠﻬﺎ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻭﺗﺮﺙ ﺭﺑﻊ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﻣﻨﻪ ﺇﻥ ﻟﻢ ﻳﺘﺮﻙ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٥٤/٦‬ ‪.١٥٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪204‬‬ ‫ﻭﻻ ﻭﻟﺪ ﺍﺑﻦ‪ ،‬ﻭﺛﻤﻦ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﺇﻥ ﺗﺮﻙ ﺫﻟﻚ ﻭﺗﺮﺙ ﻛﺬﻟﻚ ﻣﻦ ﺳﺎﺋﺮ ﻣﺎﻟﻪ)‪.(١‬‬ ‫  رة أ ا و‪G IH‬اق ‪ u &X‬ا?‬ ‫ﺇﻥ ﺍﺗﺠﺮﺕ ﺍﻟﻤﺮﺃﺓ ﺑﻔﺮﺽ ﻣﻌﻠﻮﻡ ﻓﺮﺑﺤﺖ ﺛﻢ ﻣﺴﺖ ﻓﺈﺫﺍ ﻫﻲ ﻣﺤﺮﻣﺘﻪ ﺃﻭ‬ ‫ﻣﺤﺮﻣﺔ ﻋﻨﻪ ﺑﻮﺟﻪ ﻣﺎ‪ ،‬ﺃﻭ ﻣﺠﻤﻮﻋﺔ ﻣﻊ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﺍﻟﻔﺮﺽ‬ ‫ﺍﻟﻤﻌﻠﻮﻡ‪ ،‬ﻭﻟﻪ ﺍﻟﺮﺑﺢ ﻟﻮﺟﻮﺩﻩ ﻗﺒﻞ ﺍﻟﻤﺲ؛ ﻷﻧﻪ ﺣﻴﻦ ﺍﺗﺠﺮﺕ ﺑﻪ ﻣﺎﻝ ﺍﻟﺮﺟﻞ‬ ‫ﻻ ﺷﻲﺀ ﻟﻬﺎ ﻓﻴﻪ ﻟﺒﻄﻼﻥ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﻼ ﺗﺴﺘﺤﻖ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﺑﻪ ﻭﻟﻌﺪﻡ ﺍﻟﻤﺲ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ‬‫ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻓﻼ ﺗﺴﺘﺤﻘﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻋﻨﺎﺅﻫﺎ ﺇﺫ ﻟﻴﺴﺖ ﺯﻭﺟﺔ ﻟﻪ‬ ‫ﻳﻘﺎﻝ‪ :‬ﻻ ﻋﻨﺎﺀ ﺑﻴﻦ ﺍﻷﺯﻭﺍﺝ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺖ ﺑﺎﻟﺘﺤﺮﻳﻢ ﻓﺎﺗﺠﺮﺕ ﻓﻼ ﻋﻨﺎﺀ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻢ ﺗﻌﻠﻢ ﻓﺎﺗﺠﺮﺕ ﻗﺒﻞ ﺍﻟﻤﺲ ﻭﺑﻌﺪﻩ ﻓﻠﻬﺎ ﺭﺑﺢ ﻣﺎ ﺑﻌﺪ ﺍﻟﻤﺲ ﻣﻊ ﺍﻟﺼﺪﺍﻕ؛‬ ‫ﻻ ﺭﺑﺢ ﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺃﻭ ﺑﻐﻴﺮ ﺍﻟﺪﻧﺎﻧﻴﺮ‬ ‫ﻣﻌﻴﻨﺔ ﺃﻭ ﻟﻢ ﻳﻌﻴﻨﻬﺎ ﻟﻜﻦ ﺃﻋﻄﺎﻫﺎ ﺇﻳﺎﻫﺎ ﻓﻘﺒﻀﺘﻬﺎ ﺛﻢ ﺭﺩﺗﻬﺎ ﺇﻟﻴﻪ ﻋﻠﻰ ﺍﻟﺤﺮﺯ‬ ‫ﻓﺎﺗﺠﺮ ﺑﻬﺎ ﻓﺮﺑﺢ ﺛﻢ ﻣﺲ ﻓﺨﺮﺟﺖ ﻣﺤﺮﻣﺘﻪ ﺃﻭ ﻣﺤﺮﻣﺔ ﻋﻨﻪ ﺑﻮﺟﻪ ﻣﺎ ﺃﻭ‬ ‫‬ ‫ﻣﺜﻼ‪ ،‬ﻭﻟﻪ ﺍﻟﺮﺑﺢ ﻭﺇﻥ‬ ‫ﻣﺠﻤﻮﻋﺔ ﻣﻊ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﺿﻤﻦ‪ ،‬ﻓﻠﻬﺎ ﺍﻟﻤﺎﺋﺔ‬ ‫ﺭﺑﺢ ﺑﻌﺪ ﺍﻟﻤﺲ ﻓﻤﺎ ﺭﺑﺢ ﺑﻌﺪﻩ ﻳﻜﻮﻥ ﻟﻬﺎ؛ ﻷﻧﻪ ﺍﺗﺠﺮ ﻭﻫﻲ ﻗﺪ ﺍﺳﺘﺤﻘﺖ‬ ‫ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﻤﺲ‪ ،‬ﻭﺇﺫﺍ ﺍﺗﺠﺮ ﺑﻌﺪ ﻣﺎ ﻋﻠﻢ ﺑﺘﺤﺮﻳﻤﻬﺎ ﻓﻼ ﺭﺑﺢ ﻟﻪ ﺇﻥ ﺭﺑﺢ ﺑﻌﺪ‬ ‫ﺍﻟﻤﺲ‪ ،‬ﻭﻟﻪ ﺭﺑﺢ ﻣﺎ ﻗﺒﻠﻪ‪.‬‬ ‫ﻭﺇﻥ ﺩﻓﻌﻬﺎ ﻓﺎﺗﺠﺮﺕ ﺑﻬﺎ ﺑﻌﺪ ﺍﻟﻤﺲ ﺛﻢ ﻋﻠﻤﺎ ﺑﺎﻟﻔﺴﺦ ﻓﻠﻬﺎ ﺍﻟﻤﺎﺋﺔ ‬ ‫ﻣﺜﻼ‬ ‫ﺑﺎﻟﻤﺲ ﻭﺍﻟﺮﺑﺢ؛ ﻷﻧﻬﺎ ﺍﺗﺠﺮﺕ ﺑﻌﺪ ﺍﻟﻤﺲ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺗﺠﺮ ﺑﻌﺪﻩ ﻓﻠﻬﺎ ﺫﻟﻚ‬ ‫ﻏﺎﺻﺒﺎ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﺯﻭﺟﺎ ﻟﻬﺎ ﻭﻻ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺍﻟﻤﺎﺋﺔ ﻭﺍﻟﺮﺑﺢ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻋﻨﺎﺅﻩ ﺇﺫ ﻟﻴﺲ ‬ ‫ﺩﺍﺭﺍ ﺃﻭ ﻏﻴﺮﻫﺎ ﺛﻢ‬ ‫ﻋﺮﻭﺿﺎ‪ ،‬ﺃﻭ ‬ ‫‬‫ﻗﻀﻰ ﻟﻬﺎ ﻓﻲ ﺍﻟﻤﺎﺋﺔ ‬ ‫ﻣﺜﻼ ﺳﻠﻌﺔ ﺑﻜﺴﺮ ﺍﻟﺴﻴﻦ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻣﺲ ﺛﻢ ﻋﻠﻤﺎ ﺑﻪ ﺃﻱ ﺑﺎﻟﻔﺴﺦ ﻓﻠﻬﺎ ﺍﻟﻤﺎﺋﺔ ﺑﺎﻟﻤﺲ ﻻ ﻣﺎ ﻗﻀﻰ ﻟﻬﺎ ﻓﻴﻬﺎ‪ ،‬ﻷﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٥٥/٦‬‬ ‫‪205‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﻘﻀﺎﺀ ﻭﻗﻊ ﻓﻲ ﻣﺎﻝ ﺍﻟﺰﻭﺝ ﻷﻧﻬﺎ ﻟﻢ ﺗﺴﺘﺤﻖ ﻗﺒﻞ ﺍﻟﻤﺲ ﺷﻴ ﺌﺎ ﻟﻌﺪﻡ ﺻﺤﺔ‬ ‫ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻟﻪ ﺳﻠﻌﺘﻪ ﺃﻭ ﺩﺍﺭﻩ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻗﻀﻰ‪ ،‬ﻭﺇﻥ ﻗﻀﻰ ﺑﻌﺪﻩﺃﻱ‪ :‬ﺑﻌﺪ‬ ‫ﺍﻟﻤﺲﻓﻠﻬﺎ ﻣﺎ ﻗﻀﻰ‪ ،‬ﻷﻥ ﺍﻟﻘﻀﺎﺀ ﻭﻗﻊ ﻓﻴﻤﺎ ﺍﺳﺘﺤﻘﺘﻪ ﺑﺎﻟﻤﺲ؛ ﻭﺇﻥ ﻗﻀﻰ ﻟﻬﺎ‬ ‫ﺻﺤﻴﺤﺎ ﻻ ﻣﻨﻔﺴﺨ ﺎ ﻓﻠﻬﺎ ﻧﺼﻒ ﺫﻟﻚ ﺍﻟﺬﻱ ﻗﻀﻰ‪،‬‬ ‫‬‫ﺛﻢ ﻃﻠﻘﻬﺎ ﻗﺒﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﺍﻧﻔﺴﺦ ﻓﻼ ﺷﻲﺀ ﻟﻬﺎ ﺇﻥ ﻟﻢ ﺗﻤﺲ‪ ،‬ﻭﻣﺜﻞ‪ :‬ﻓﻲ ﻛﻞ ﻧﻜﺎﺡ ﻣﻨﻔﺴﺦ ﺃﻥ ﻟﻬﺎ‬ ‫ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺇﺫﺍ ﻣﺴﺖ ﻻ ﻣﺎ ﻓﺮﺽ ﻟﻬﺎ)‪.(١‬‬ ‫ ا‪!,‬ا‪ W‬ﷰ‬ ‫‪!M‬ا ‪: !@ N8‬ﻼف ا‪I‬‬ ‫ﺳﺮﺍ ﻋﻠﻰ ﺃﻗﻞ ﻣﻤﺎ ﻳﻈﻬﺮﺍﻥ ﺃﻭ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﻈﻬﺮﺍﻥ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻥ‬ ‫‪‬‬‫ﺇﻥ ﺗﺮﺍﺿﻴﺎ‬ ‫ﻇﺎﻫﺮﺍ ﺃﺭﺑﻌﻴﻦ ﻓﺘﺰﻭﺟﻬﺎ‬ ‫‬‫ﺳﺮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﺻﺪﻗﻬﺎ‬ ‫‪‬‬‫ﺩﻳﻨﺎﺭﺍ‬ ‫‬‫ﻳﺼﺪﻗﻬﺎ ﻋﺸﺮﻳﻦ‬ ‫ﻋﻠﻴﻬﺎﺃﻱ‪ :‬ﻋﻠﻰ ﺍﻷﺭﺑﻌﻴﻦﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺛﺒﺘﺖﺃﻱ‪ :‬ﺍﻷﺭﺑﻌﻮﻥﻭﻛﺬﺍ ﻛﻞ‬ ‫ﻣﺎ ﺃﺻﺪﻗﻬﺎ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ﺃﻗﻞ ﻣﻤﺎ ﻓﻲ ﺍﻟﺴﺮ ﻟﻬﺎ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ ﺍﻟﺤﺎﻛﻢ ﺫﻟﻚ‬ ‫ﻷﻧﻬﻤﺎ ﻟﻢ ﻳﺬﻛﺮﺍ ﺍﻟﻌﺸﺮﻳﻦ ﻋﻨﺪ ﺍﻟﻌﻘﺪ ﺑﻞ ﺍﻷﺭﺑﻌﻴﻦ‪ ،‬ﻻ ﻋﻨﺪ ﺍﷲ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫ﻭﻻ ﻳﺸﻬﺪ ﻟﻬﺎ ﻣﻦ ﻋﻠﻢ ﺫﻟﻚ ﻻ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻤﺎ ﻫﻮ ﻓﻲ ﺍﻟﺴﺮ ﻟﻤﺨﺎﻟﻔﺔ ﻇﺎﻫﺮ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺍﻷﺭﺑﻌﻴﻦ ﺍﻟﻈﺎﻫﺮﺓ ‬ ‫ﻣﺜﻼ ﻟﻤﺨﺎﻟﻔﺔ ﻣﺎ ﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﻟﻬﺎ ﺃﻥ ﺗﺸﻬﺪ ﻋﻠﻰ ﺍﻷﺭﺑﻌﻴﻦ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﺒﺘﺖ ﻟﻬﺎ ﻋﻨﺪﻩ ﺃﻱ ﻋﻨﺪ ﺍﷲ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻬﺎ ﻋﺎﻟﻢ ﺑﺬﻟﻚ ﻣﻦ ﻭﻟﻴﻬﺎ ﺑﺂﺟﻞ ﻭﺃﺷﻬﺪﺍ ﻋﻨﺪ‬ ‫‬ ‫‬ ‫ﻋﺎﺟﻼ ﻓﻠﻬﺎ‪ ،‬ﻭﻻ ﻳﻀﺮﻫﺎ ﻣﺎ ﺃﺧﻔﻴﺎﻩ ﺑﻴﻨﻬﻤﺎ ﺣﺘﻰ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻌﻘﺪ ﺑﻌﺎﺟﻞ ﻓﻄﻠﺒﺘﻪ‬ ‫ﻭﺳﺮﺍ ‬ ‫ﺁﺟﻼ ﻓﻜﺎﻟﻤﺴﺄﻟﺔ ﺍﻟﺘﻲ ﺫﻛﺮ ﺍﻟﻤﺼﻨﻒ‬ ‫‪‬‬‫‬ ‫ﻋﺎﺟﻼ‬ ‫ﻇﺎﻫﺮﺍ‬ ‫‬‫ﺑﺮﺿﺎﻫﺎ‪ ،‬ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫ﺇﻥ ﺭﺿﻴﺖ‪ ،‬ﻭﺇﻣﺎ ﻋﺎﻟﻢ ﺑﺎﻷﺭﺑﻌﻴﻦ ﻓﻘﻂ ﻓﺘﺠﻮﺯ ﻟﻪ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻬﺎ ﺑﺎﺗﻔﺎﻕ‪ ،‬ﻭﻛﺬﺍ ﻋﺎﻟﻢ‬ ‫ﺑﺎﻟﻌﺸﺮﻳﻦ ﻓﻘﻂ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٥٦/٦‬ ‪.١٥٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٥٧/٦‬ ‪ ،١٥٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١٢/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪206‬‬ ‫ ‪Z‬دة ا‪25‬د إذا ا‪ ,:‬ا‪ I@ I‬ا‪G‬اق ‪ I8‬ا‪2‬ا[‬ ‫ﺟﺎﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺸﻬﺪ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﺍﻷﺭﺑﻌﻴﻦ ﺇﻥ ﻟﻢ ﻳﻌﻠﻤﻮﺍ ﺑﺬﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ‬ ‫ﺟﻬﺮﺍ‪ ،‬ﺃﻭ ﻋﻠﻤﻮﺍ ﻟﻜﻦ ﺇﻥ ﻋﻠﻤﻮﺍ ﻭﺃﺧﺬﻭﺍ‬ ‫ﺳﺮﺍ ﻭﺑﺎﻷﺭﺑﻌﻴﻦ ‬ ‫ﻣﻦ ﺍﻹﺻﺪﺍﻕ ﺑﻌﺸﺮﻳﻦ ‪‬‬ ‫ﺑﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻓﻘﺪ ﻻ ﻳﻄﺎﻭﻋﻮﻧﻬﺎ‪ ،‬ﻭﻗﺪ ﻳﺘﺮﺩﺩﻭﻥ ﻓﻲ ﻣﻄﺎﻭﻋﺘﻬﺎ‪ ،‬ﻭﻣﻌﻨﻰ ﺇﺷﻬﺎﺩﻫﺎ‬ ‫ﺇﻳﺎﻫﻢ ﺃﻥ ﺗﺪﻋﻮﻫﻢ ﺇﻟﻰ ﺍﻟﺴﻤﺎﻉ ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﺰﻭﺝ ﻓﻴﺤﻤﻞ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻻ ﻳﺸﻬﺪﻭﺍ‬ ‫ﻟﻬﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝﺃﻱ‪ :‬ﻓﻲ ﺍﻷﻭﻝﺍﻟﺬﻱ ﻟﻢ ﻳﺜﺒﺖ ﻟﻬﺎ ﺍﻷﺭﺑﻌﻴﻦ ﺇﻻ ﻓﻲ‬ ‫ﻇﺎﻫﺮ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﻟﻮ ﺛﺒﺘﺖ ﻟﻬﺎ ﻋﻨﺪ ﺍﷲ ﺇﺫﺍ ﻋﻠﻤﻮﺍ ﺑﺬﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ‬ ‫ﻣﻦ ﺃﻧﻪ ﺃﺻﺪﻗﻬﺎ ﻓﻲ ﺍﻟﺴﺮ ﻋﺸﺮﻳﻦ ﻭﻓﻲ ﺍﻟﻌﻼﻧﻴﺔ ﺃﺭﺑﻌﻴﻦ‪ ،‬ﻭﻻ ﺗﺤﻤﻠﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻠﻢ‬ ‫ﺑﺬﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻭﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ ﻓﻘﻂ ﺃﻭ ﺑﺬﻟﻚ ﺍﻟﻌﺪﺩ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺍﻟﻌﺸﺮﻭﻥ ﻟﻴﺸﻬﺪﻭﺍ ﺑﺬﻟﻚ‪ .‬ﻭﻣﻌﻨﻰ ﺣﻤﻠﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺣﻤﻠﻬﻢ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺃﻥ‬ ‫ﻟﻬﺎ ﺣ ‪‬ﻘﺎ ﻻ ‬ ‫ﺑﺪ ﺇﻣﺎ ﻋﺸﺮﻳﻦ ﻭﺇﻣﺎ ﺃﺭﺑﻌﻴﻦ‪ ،‬ﻓﺘﻤﻴﻠﻪ ﺇﻟﻰ ﺃﻥ ﻳﺸﻬﺪ ﻟﻬﺎ ﺑﻌﺸﺮﻳﻦ ﻓﻘﻂ‬ ‫‬ ‫ﺗﺴﻬﻴﻼ ﻟﻪ ﻭﺇﻣﺎﻟﺔ‪ ،‬ﻭﺗﺒﻨﻲ ﺃﻣﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻭﻫﻮ ﺃﻥ ﻟﻬﺎ ﺃﺭﺑﻌﻴﻦ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻋﻨﺪ ﺍﷲ ﺇﻻ ﻋﻠﻰ ﺭﺃﻱ ﻣﻦ ﻳﺠﻴﺰ ﺍﻟﺘﺠﺰﺋﺔ ﻟﻠﺸﻬﻮﺩ ﻓﻲ ﻣﻜﻴﻞ ﺃﻭ ﻣﻮﺯﻭﻥ‬ ‫ﻓﻴﺸﻬﺪﻭﻥ ﺑﻤﺎ ﺻﺢ‪ ،‬ﻭﻳﺘﺮﻛﻮﻥ ﻣﺎ ﻟﻢ ﻳﺼﺢ‪ ،‬ﺃﻭ ﺑﻤﺎ ﺷﺎﺀ ﺻﺎﺣﺐ ﺍﻟﺤﻖ ﻭﻳﺘﺮﻛﻮﻥ‬ ‫ﻣﺎ ﻟﻢ ﻳﺸﺄ‪ ،‬ﻭﻟﻮ ﺃﺧﺬﻭﻫﻤﺎ ﺷﻬﺎﺩﺓ ﻭﺍﺣﺪﺓ ﻓﻴﺸﻬﺪﻭﻥ ﻟﻬﺎ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺑﺎﻟﻌﺸﺮﻳﻦ‬ ‫ﻭﻳﺘﺮﻛﻮﻥ ﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻓﺈﻧﻤﺎ ﻳﺸﻬﺪﻭﻥ ﺑﺎﻷﺭﺑﻌﻴﻦ ﻓﻼ‬ ‫ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺗﺨﺼﻴﺺ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﺃﺭﺍﺩﺕ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻬﺎ ﻓﻘﻂ ﻓﻼ ﺗﺠﻮﺯ‬ ‫ﺃﻳﻀﺎ ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﺠﻴﺰ ﺍﻟﺘﺠﺰﺋﺔ‪ ،‬ﻭﺗﺠﺰﺋﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻫﻲ‪ :‬ﺃﻥ ﻳﺸﻬﺪ ﺑﺠﺰﺀ ﻣﻨﻬﺎ‪،‬‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺮﺟﻌﺎﻥ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺸﺎﺭﻁ ﺍﻟﺰﻭﺝ ﻭﺍﻟﻮﻟﻲ‬ ‫ﻗﺒﻞ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﻋﺪﺩ ﻣﻌﻠﻮﻡ ﺃﻭ ﺷﻲﺀ ﻣﻌﻠﻮﻡ ﻭﺭﺿﻴﺖ ﺛﻢ ﺯﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻛﺜﺮ ﻓﻠﻬﺎ‬ ‫ﺍﻷﻛﺜﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺭﺿﻴﺖ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﺪﻳﻨﺎﺭ ﻭﺩﻳﻨﺎﺭﻳﻦ ﺃﻭ ﺑﺪﻳﻨﺎﺭﻳﻦ ﻭﺩﻳﻨﺎﺭ‬ ‫ﺃﻭ ﺛﻼﺛﺔ ﻭﺃﺭﺑﻌﺔ ﻭﻧﺤﻮ ﺫﻟﻚ ﺃﺧﺬﺕ ﺍﻟﻜﻞ ﻭﻻ ﻳﺠﻮﺯ ﻟﻬﻤﺎ ﺫﻟﻚ ﺍﻹﺷﻬﺎﺩ ﻓﻲ‬ ‫ﺍﻟﺠﻬﺮ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻓﻲ ﺍﻟﺴﺮ‪ ،‬ﻭﺇﺫﺍ ﻓﻌﻼ ﻓﻘﺪ ﻛﺬﺑﺎ ﻭﺍﻟﻜﺬﺏ ﺣﺮﺍﻡ ﺳﻮﺍﺀ ﺃﺭﺍﺩ‬ ‫‪207‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻣﺠﺮﺩ ﺍﻟﻜﺬﺏ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺍﻟﻔﺨﺮ ﻭﺍﻟﺴﻤﻌﺔ ﺃﻭ ﺍﻟﺮﻳﺎﺀ ﺃﻭ ﺗﻬﺎﻭﻥ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻵﺧﺮ ﺃﻭ‬ ‫ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﻀﺮﺓ ﺟﺎﺋﺮ ﺃﻭ ﻧﺤﻮﻩ ﻓﻼ ﺑﺄﺱﺇﻥ ﺷﺎﺀ ﺍﷲﻣﺜﻞ ﺃﻥ‬ ‫ﻳﻄﻠﺒﻬﺎ ﺍﻟﺠﺎﺋﺮ ﺑﻌﺸﺮﻳﻦ ﻭﻳﺰﻭﺟﻬﺎ ﻭﻟﻴﻬﺎ ﻟﻐﻴﺮﻩ ﺑﻬﺎ ﺃﻭ ﺑﺄﻗﻞ‪ ،‬ﻭﻳﻈﻬﺮ ﺃﻧﻬﺎ ﺯﻭﺟﻬﺎ‬ ‫ﺑﺄﺭﺑﻌﻴﻦ ﻟﻴﺮﻯ ﺍﻟﺠﺎﺋﺮ ﺃﻧﻪ ﺃﻧﻤﺎ ﻟﻢ ﻳﺰﻭﺟﻬﺎ ﻟﻘﻠﺔ ﻣﺎ ﺃﻋﻄﻰ‪ ،‬ﻭﺍﻟﺪﺍﻋﻲ ﺇﻟﻰ ﺗﺠﺰﺋﺔ‬ ‫ﺍﻟﺸﻬﺎﺩﺓ ﻛﺜﻴﺮ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻥ ﻳﺮﻳﺪ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻤﺎ ﻳﺴﺘﺪﻱ ﻟﻪ ﻏﺮﻳﻤﻪ ﻓﻲ ﻛﻞ ﻣﻮﺿﻊ‪،‬‬ ‫ﻭﻳﺴﻜﺖ ﻋﻦ ﺍﻟﺰﺍﺋﺪ‪ ،‬ﻭﻣﺜﻞ‪ :‬ﺃﻥ ﻳﺬﻛﺮﻭﺍ ﻟﻪ ﺍﻟﺒﻌﺾ ﻓﻘﻂ ﺇﺫ ﻟﻮ ﺫﻛﺮﻭﺍ ﺍﻟﻜﻞ ﻷﻧﻜﺮ‬ ‫ﻭﺗﻌﺎﺻﻰ‪ ،‬ﻭﻣﺜﻞ‪ :‬ﺃﻥ ﻳﺬﻛﺮﻭﺍ ﻟﻪ ﺍﻟﺒﻌﺾ ﺇﺫ ﻟﻮ ﺫﻛﺮﻭﺍ ﺍﻟﻜﻞ ﻟﻮﺍﻓﻖ ﻋﺪ ﺩﺍ ﻗﺪ ﺧﻠﺼﻪ‬ ‫ﻗﺒﻞ ﻓﻴﻮﻫﻢ ﺍﻟﺨﻼﺹ ﻣﻦ ﻫﺬﺍ ﺍﻟﺜﺎﻧﻲ ﻭﻧﺤﻮ ﺫﻟﻚ)‪.(١‬‬ ‫ @‪a I‬ن ‪$‬ا[ أ@ @‪6@ I‬ر@‬ ‫ﺇﻥ ﺃﺻﺪﻗﻬﺎ ﺃﻣﺔ ﻣﺤﺮﻣﺔ ﻣﻨﻬﺎ ﺑﺎﻟﻨﺴﺐ ﺣﺮﺭﺕ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﻌﻠﻢ ﺑﺄﻧﻬﺎ‬ ‫ﻣﺤﺮﻣﺘﻬﺎ ﻋﻨﺪ ﺗﻤﺎﻡ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺼﺤﻴﺢ ﻭﺃﻣﺎ ﺍﻟﻤﻨﻔﺴﺦ ﻓﻼ ﺗﺤﺮﺭ ﺑﻪ ﺑﻞ ﺑﺎﻟﻤﺲ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﺭ ﻓﻲ ﺍﻟﻤﻨﻔﺴﺦ ﻣﻄﻠﻘﺎ ﺑﻞ ﻟﻬﺎ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﻘﺮ ﻭﺿﻤﻨﺖ‬ ‫ﻟﻪ ﻧﺼﻔﻬﺎ ﺇﻥ ﻃﻠﻘﺖ ﺃﻭ ﻓﻮﺭﻗﺖ‪ ،‬ﻋﻠﻤﺎ ﺃﻭ ﻟﻢ ﻳﻌﻠﻤﺎ‪ ،‬ﺃﻭ ﻋﻠﻤﺖ ﺩﻭﻧﻪ؛ ﺃﻣﺎ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺃﻭ ﻟﻢ ﻳﻌﻠﻤﺎ ﻓﻸﻧﻬﺎ ﻓﻮﺗﺘﻬﺎ‪ ،‬ﻭﺿﻤﺎﻥ ﺍﻟﻤﺎﻝ ﻻ ﻳﺸﺮﻁ ﻓﻴﻪ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ‬ ‫ﻋﻠﻤﺎ ﻓﻸﻧﻬﺎ ﻓﻮﺗﺘﻬﺎ ﻫﻲ ﻻ ﻫﻮ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ‪ ،‬ﻭﻋﻨﺪﻱ ﻻ ﺗﻀﻤﻦ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬ ‫ﻋﺎﻟﻤﺎ ﺃﻧﻬﺎ‬ ‫‬‫ﺍﻷﺧﻴﺮﺓ؛ ﻷﻧﻪ ﺭﺍﺽ ﺑﺘﻔﻮﻳﺖ ﻣﺎﻟﻪ ﻭﻣﺘﺴﺒﺐ ﻓﻴﻪ ﺑﺎﻟﺘﻔﻮﻳﺖ ﺇﺫ ﺃﺻﺪﻗﻬﺎ‬ ‫ﻣﺤﺮﻣﺔ ﻟﻬﺎ‪ ،‬ﻓﻠﻮ ﺃﺫﻧﺖ ﻷﺣﺪ ﺃﻥ ﻳﻔﺴﺪ ﻣﺎﻟﻚ ﻓﺄﻓﺴﺪﻩ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻀﻤﺎﻥ ﻗﺒﻞ‬ ‫ﻣﺲ‪ ،‬ﻭﻻ ﺗﺴﺘﺴﻌﻰ ﺍﻷﻣﺔ ﺑﺎﻟﻨﺼﻒ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﻭﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﻟﻬﺎ ﺇﻥ ﻣﺲ؛‬ ‫ﻷﻧﻪ ﻟﻤﺎ ﺃﺻﺪﻗﻬﺎ ﺇﻳﺎﻫﺎ ﻣﻠﻜﺖ ﻧﺼﻔﻬﺎ ﺑﺎﻟﻌﻘﺪ ﺃﻭ ﻛﻠﻬﺎ ﺑﺎﻟﻤﺲ ﻓﺤﺮﺭﺕ ﺑﻤﻠﻜﻬﺎ‪،‬‬ ‫ﻷﻥ ﻣﻦ ﻣﻠﻚ ﺫﺍ ﻣﺤﺮﻡ ﻣﻨﻪ ﺃﻭ ﺑﻌﻀﻪ ﺣﺮﺭ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻭﺍﻷﻣﺔ ﻓﻲ ﺫﻟﻚ ﺳﻮﺍﺀ‪.‬‬ ‫ﺷﻘﺼﺎ ﻓﻲ ﻋﺒﺪ ﻓﻬﻮ ﺣﺮ‬ ‫‬‫ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﺍﻟﺘﺤﺮﺭ ﻭﺍﻟﻀﻤﺎﻥ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻣﻦ ﺃﻋﺘﻖ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٥٨/٦‬ ‪.١٦٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪208‬‬ ‫ﺑﺠﻤﻴﻌﻪ ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﺷﺮﻳﻚ ﻓﻴﻪ ﺩﻓﻊ ﻟﻪ ﻗﻴﻤﺔ ﻧﺼﻴﺒﻪ«)‪ ،(١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻦ‬ ‫ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﺒﺎﻟﻌﻘﺪ ﺗﻤﻠﻚ ﻧﺼﻔﻬﺎ ﻓﻘﺒﻮﻟﻬﺎ ﺗﺤﺮﻳﺮ ﻟﻨﺼﻔﻬﺎ‬ ‫ﻓﺘﺤﺮﺭ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﻟﻠﺰﻭﺝ ﻓﺘﺪﻓﻊ ﻟﻪ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ‬ ‫ﺍﻵﺗﻴﺔ‪ ،‬ﻭﻻ ﻳﻀﻤﻦ ﻟﻬﺎ ﺍﻟﻜﻞ ﻭﻻ ﺍﻟﻨﺼﻒ ﺳﻮﺍﺀ ﻋﻠﻤﺎ ﺃﻭ ﻟﻢ ﻳﻌﻠﻤﺎ‪ ،‬ﺃﻭ ﻋﻠﻤﺖ‬ ‫ﺩﻭﻧﻪ ﺃﻣﺎ ﺇﺫﺍ ﻋﻠﻤﺖ ﻭﺣﺪﻫﺎ ﻓﻸﻧﻬﺎ ﻫﻲ ﺍﻟﺘﻲ ﻓﻮﺗﺘﻬﺎ ﻋﻤﺪﺍ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻤﺎ‬ ‫ﻓﻸﻧﻬﺎ ﺍﻟﺘﻲ ﻓﻮﺗﺘﻬﺎ ﻭﻟﻮ ﺑﻼ ﻋﻤﺪ‪ ،‬ﻷﻥ ﻋﺘﻘﻬﺎ ﺑﻤﻠﻜﻬﺎ ﻣﻦ ﺧﻄﺎﺏ ﺍﻟﻮﺿﻊ‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﺰﻭﺝ ﻣﻌﻬﺎ‬ ‫ﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻋﻠﻤﺎ ﻓﻸﻧﻬﺎ ﻗﺪ ﻓﻮﺗﺘﻬﺎ ‬ ‫ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻷﻧﻬﺎ ﻋﻠﻤﺖ ﻭﻓﻮﺗﺘﻬﺎ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﺰﻭﺝ ﻭﻋﺪﻣﻪ ﺳﻮﺍﺀ‪ ،‬ﻭﻻ ﻳﻌﺪ‬ ‫ﻧﻜﺎﺣﺎ ﺑﻼ ﺻﺪﺍﻕ ﻷﻧﻪ ﻗﺪ ﺃﺻﺪﻗﻬﺎ ﻭﻣﻠﻜﺖ ﻣﺎ ﺃﺻﺪﻗﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺣﺮﺭﺕ‬ ‫‬‫ﺫﻟﻚ‬ ‫ﺑﻤﻠﻜﻬﺎ‪ ،‬ﻭﻣﻠﻜﻬﺎ ﻛﺎﻥ ﺑﻘﺒﻮﻟﻪ ﻭﺍﻟﻘﺒﻮﻝ ﻓﻌﻞ ﻟﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻋﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﻫﻮ ﺃﻧﻬﺎ ﻣﺤﺮﻣﺘﻬﺎ‪ ،‬ﻭﺩﻟﺴﻬﺎ ﺃﻱ‪ :‬ﻏﺮﻫﺎ ﻭﻳﻮﺻﻒ‬ ‫ﺑﺎﻟﺘﺪﻟﻴﺲ‪ ،‬ﻭﻟﻮ ﺟﻬﻞ ﺃﻥ ﻣﻦ ﻣﻠﻚ ﺫﺍ ﻣﺤﺮﻡ ﻳﺤﺮﺭ ﻋﻠﻴﻪ؛ ﻷﻥ ﻓﻌﻠﻪ ﺍﻟﺬﻱ ﻓﻌﻠﻪ‬ ‫ﺑﺎﻟﺠﻬﻞ ﻏﺮﻭﺭ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ ﺑﺄﻧﻪ ﻏﺮﻭﺭ ﺿﻤﻦ ﻗﻴﻤﺘﻬﺎ ﻟﻬﺎ ﺇﺫﺍ ﻣﺲ‪ ،‬ﺃﻭ ﻧﺼﻔﻬﺎ ﺇﻥ‬ ‫ﻃﻠﻘﻬﺎ ﺃﻭ ﻓﺎﺭﻗﻬﺎ ﺑﻔﺪﺍﺀ ﺃﻭ ﻧﺤﻮﻩ ﺃﻭ ﺣﺮﻣﺖ ﻗﺒﻠﻪﺃﻱ‪ :‬ﻗﺒﻞ ﺍﻟﻤﺲﻭﻻ ﻳﻀﻤﻦ‬ ‫ﻣﻌﻪ ﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﻮﻟﻲ ﻭﻟﻮ ﻋﻠﻤﻮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻋﻠﻢ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻋﻘﺪ ﻋﻠﻰ ﺫﻟﻚ ﺩﻭﻥ‬ ‫‬ ‫ﻭﻧﺼﻔﺎ ﻟﻪ ﺇﻥ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ ﻧﺼﻒ‬‫ﺍﻟﺰﻭﺝ ﻭﺍﻟﻤﺮﺃﺓ ﺿﻤﻨﻬﺎ ﻟﻬﺎ ﺇﻥ ﻣﺲ‬ ‫ﺗﻠﻚ ﺍﻷﻣﺔ ﺿﻤﻨﺖ ﻧﺼﻒ ﻗﻴﻤﺘﻬﺎ ﻟﻪ ﻣﻄﻠﻘﺎ ﻣﺲ ﺃﻭ ﻟﻢ ﻳﻤﺲ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ‪،‬‬ ‫ﺃﻳﻀﺎ ﻭﻫﻮ ﺭﺑﻊ‬ ‫ﻭﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﺫﺍﻫﺐ ﻋﻠﻴﻬﺎ ﻛﻠﻪ ﺇﻥ ﻣﺲ‪ ،‬ﻭﺇﻻ ﺿﻤﻨﺖ ﻟﻪ ﻧﺼﻔﻪ ‬ ‫ﻣﻊ ﻧﺼﻒ ﺍﻟﻜﻞ ﻭﺫﻟﻚ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻋﻬﺎ ﻭﺫﻫﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺑﻊ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ‬ ‫ﺃﻧﻬﺎ ﻻ ﺗﻀﻤﻦ ﻟﻪ ﺇﺫﺍ ﻋﻠﻤﺎ ﺃﻭ ﻋﻠﻢ ﺩﻭﻧﻬﺎ ﻷﻧﻪ ﺳﺒﺐ ﻓﻲ ﺗﻔﻮﻳﺘﻬﺎ ﺍﻷﻣﺔ ﺑﺎﻟﻌﺘﻖ؛ ﺇﺫ‬ ‫ﻓﻌﻼ ﻟﻬﺎ‪ ،‬ﻛﻤﺎ ﻻ ﺿﻤﺎﻥ ﻋﻠﻰ‬‫ﻋﻠﻢ ﺃﻧﻬﺎ ﺗﺤﺮﺭ ﺑﻘﺒﻮﻟﻬﺎ ﻓﺄﺻﺪﻗﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺒﻮﻝ ‬ ‫ﻣﻦ ﺃﻓﺴﺪ ﻣﺎﻟﻚ ﺑﺈﺫﻧﻚ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺩﻭﻧﻬﺎ ﻭﻏﺮﻫﺎ ﻟﻢ ﺗﻀﻤﻦ ﻟﻪ ﺍﻟﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ؛‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺸﺮﻛﺔ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺸﺮﻛﺔ ﻓﻲ ﺍﻟﺮﻗﻴﻖ‪ ،‬ﺡ‪.٢٥٠٤ :‬‬ ‫‪209‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻷﻧﻪ ﺍﻟﻤﻀﻴﻊ ﻟﻪ ﻭﻋﻠﻴﻪ ﺿﻤﺎﻥ ﺍﻟﻨﺼﻒ ﺍﻟﻤﺼﺪﻕ ﻟﻬﺎ ﺇﻥ ﻣﺴﻬﺎ ﻭﺍﻟﺮﺑﻊ ﺇﻥ ﻟﻢ‬ ‫ﻳﻤﺴﻬﺎ ﻭﺣﻜﻢ ﺳﺎﺋﺮ ﺍﻟﺘﺴﻤﻴﺎﺕ ﻛﺎﻟﺜﻠﺚ ﻭﺍﻟﺮﺑﻊ ﺣﻜﻢ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﻮﻟﻲ‬ ‫ﻭﺍﻟﺸﻬﻮﺩ ﻫﻨﺎ ﻛﺤﻜﻤﻬﻢ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﺒﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﺮﺭ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻭﻟﻮ ﻋﻠﻢ‬ ‫ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺪﻳﻮﺍﻥ ﻓﻼ ﻳﻀﻤﻦ ﻟﻬﺎ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻬﺎ ﻻ ﺗﻀﻤﻦ ﻟﻪ‬ ‫ﺃﻳﻀﺎ ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ)‪.(١‬‬ ‫‬ ‫ @‪ I‬أ‪$‬ق ﻻ@!أ‪ I‬أ@ @‪ I@ @!6‬إا‪0‬‬ ‫ﺇﻥ ﺃﺻﺪﻕ ﻻﻣﺮﺃﺗﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﺃﻣﺔ ﻣﺤﺮﻣﺔ ﻣﻦ ﺇﺣﺪﺍﻫﻤﺎ ﺑﺎﻟﻨﺴﺐ)‪ (٢‬ﺿﻤﻨﺖ‬ ‫ﻧﺼﻒ ﺻﺎﺣﺒﺘﻬﺎ ﺿﺮﺗﻬﺎ ﻣﻄﻠﻘﺎ ﻋﻠﻤﺘﺎ ﺃﻭ ﻟﻢ ﺗﻌﻠﻤﺎ ﺃﻭ ﻋﻠﻤﺖ ﺩﻭﻥ ﺻﺎﺣﺒﻬﺎ ﻭﺇﻥ‬ ‫ﻟﻢ ﻳﻤﺲ ﺿﻤﻨﺖ ﺭﺑﻌﻬﺎ ﺇﻻ ﺇﻥ ﻋﻠﻤﺖ ﺻﺎﺣﺒﺘﻬﺎ ﺑﺬﻟﻚ ﻭﻏﺮﺗﻬﺎ ﺑﺄﻥ ﻟﻢ ﺗﺨﺒﺮﻫﺎ‬ ‫ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﺤﺮﻣﺔ ﻟﻚ ﻓﻼ ﺿﻤﺎﻥ ﻟﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻭﻻ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻋﻠﻴﻪ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻌﻠﻤﺎ ﻭﻋﻠﻢ ﺍﻟﺰﻭﺝ ﺧﺮﺟﺖ ﻣﻦ ﻣﺎﻟﻪ‪،‬‬ ‫ﻭﺿﻤﻦ ﻟﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻣﺎﻝ ﺍﻟﺘﻲ ﻫﻲ ﺫﺍﺕ ﻣﺤﺮﻡ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﻮﺍ ﻓﻤﻦ ﻣﺎﻟﻬﺎ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺫﺍﺕ ﻣﺤﺮﻡ ﻣﻦ ﺍﻟﻤﺮﺃﺗﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻓﻤﻦ ﻣﺎﻟﻬﻦ‪ ،‬ﻋﻠﻤﻮﺍ ﺃﻭ ﻟﻢ ﻳﻌﻠﻤﻮﺍ‪،‬‬ ‫ﺃﻭ ﻋﻠﻤﻦ ﺩﻭﻧﻪ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﻫﻮ ﻭﺑﻌﻀﻬﻦ ﻓﻤﻦ ﻣﺎﻟﻪ ﻭﻣﺎﻝ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﻟﻢ‬ ‫ﺗﻌﻠﻢ؛ ﻧﺼﻴﺒﻬﺎ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﺰﻭﺝ ﻓﻤﻦ ﻣﺎﻟﻬﻦ ﻭﺿﻤﻨﺖ ﺍﻟﻌﺎﻟﻤﺔ‬ ‫ﻟﻐﻴﺮ ﺍﻟﻌﺎﻟﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻣﺎﻟﻬﻦ ﻭﻟﻮ ﻋﻠﻢ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻭﻻ ﺳﻌﺎﻳﺔ ﻋﻠﻰ ﺍﻷﻣﺔ‬ ‫ﻭﻟﻮ ﻋﻠﻤﺖ ﻭﺣﺪﻫﺎ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻬﺬﻩ ﺍﻷﻣﺔ‬ ‫ﻭﺧﺮﺟﺖ ﺣﺮﺓ ﺃﺧﺬﺕ ﻗﻴﻤﺘﻬﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﺃﻣﺔ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺖ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﻘﻴﻤﺔ ﺃﻭ ﺑﻌﻀﻮ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﻳﺔ ﺍﻟﻌﻀﻮ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٠/٦‬ ‪.١٦٢‬‬ ‫)‪ (٢‬ﻷﻥ ﺍﻟﻤﺤﺮﻡ ﺑﺎﻟﺮﺿﺎﻉ ﻻ ﻳﺤﺮﺭ ﺑﺎﻟﻤﻠﻚ‪ ،‬ﻭﻟﻜﻦ ﻛﺮﻩ ﺑﻴﻌﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻡ ﻭﻛﺬﺍ ﺫﻭ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﺬﻱ‬ ‫ﻳﺤﻞ ﺗﺰﻭﻳﺠﻪ ﻛﻮﻟﺪ ﺍﻟﻌﻢ ﻭﺍﻟﺨﺎﻝ‪ .‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٢/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٢/٦‬ ‪.١٦٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪210‬‬ ‫ ا‪G‬اق ا‪ .H‬واﻵ‪.H‬‬ ‫ﺍﻟﻔﺮﺽ )ﺃﻱ‪ :‬ﺍﻟﺼﺪﺍﻕ( ﺇﻣﺎ ﻧﻘﺪﺃﻱ‪ :‬ﻣﻨﻘﻮﺩﺑﻤﻌﻨﻰ ﻣﺤﻀﺮ ﺃﻭ ﻋﺎﺟﻞ‬ ‫ ﺃﻱ‪ :‬ﻏﻴﺮ ﻣﺤﻀﺮﻟﻜﻦ ﻷﺟﻞ ﻟﻪ ﻳﺆﺧﺮ ﺇﻟﻴﻪ ﺃﻭ ﺁﺟﻞ‪ ،‬ﺃﻱ‪ :‬ﻭﺫﻭ ﺃﺟﻞ‪ ،‬ﻛﻼﺑﻦ‬ ‫ﺑﻤﻌﻨﻰ‪ :‬ﺫﻭ ﻟﺒﻦ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﻗﺴﻴﻢ ﻟﻶﺧﺮ؛ ﻷﻥ ‪‬‬ ‫ﻛﻼ ﻣﻐﺎﻳﺮ ﻟﻶﺧﺮ ﻣﻨﺪﺭﺝ‬ ‫ﺣﺎﺿﺮﺍ‪،‬‬ ‫‬‫ﻣﻌﻪ ﺗﺤﺖ ﺃﻋﻢ ﻭﻫﻮ ﺍﻟﺼﺪﺍﻕ ‬ ‫ﻣﺜﻼ‪ ،‬ﻷﻥ ﺍﻟﻌﺎﺟﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺮﻑ ﻣﺎ ﻟﻴﺲ‬ ‫ﻗﺴﻤﺎ‬ ‫‬‫ﻭﻻ ﻣﻀﺮﻭﺏ ﻟﻪ ﺃﺟﻞ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺸﻴﺦ ﻋﺎﻣﺮﻓﻲ ﺑﺎﺏ ﺍﻟﺒﻴﻮﻉﺍﻟﻨﻘﺪ‬ ‫ﻟﻠﻌﺎﺟﻞ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺃﺧﺺ ﻣﻨﻪ ﻭﻣﻨﺪﺭﺝ ﺗﺤﺘﻪ ﺇﺫ ﻗﺎﻝ‪ :‬ﺍﻟﻌﺎﺟﻞ ﻋﻠﻰ ﻗﺴﻤﻴﻦ‪:‬‬ ‫ﻋﺎﺟﻞ ﻧﻘﺪ‪ ،‬ﻭﻋﺎﺟﻞ ﻏﻴﺮ ﻧﻘﺪ‪ ،‬ﻓﺎﻟﻨﻘﺪ ﻣﺎ ﺩﻓﻊ ﻋﻨﺪ ﺍﻟﻌﻘﺪ ﻓﻲ ﻧﻜﺎﺡ ﺃﻭ ﺑﻴﻊ ﺃﻭ ﻛﺮﺍﺀ‬ ‫ﺃﻭ ﺃﺟﺮﺓ ﻻ ﺑﻌﺪ ﺍﻓﺘﺮﺍﻕ‪ ،‬ﻭﻗﻮﻝ ﺃﺑﻲ ﺯﻛﺮﻳﺎﺀ ﻛﺎﻟﺪﻳﻮﺍﻥ‪ :‬ﺍﻟﻨﻘﺪ‪ :‬ﻣﺎ ﻧﻘﺪ ﻓﻲ ﻋﻘﺪ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺗﻌﺮﻳﻒ ﻟﻠﺸﻲﺀ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻬﻮ ﺩﻭﺭﻱ ﺇﻻ ﺇﻥ ﻗﻴﻞ‪ :‬ﺍﻋﺘﺒﺮﺍ ﻓﻲ ﻗﻮﻟﻬﻤﺎ ﻣﺎ ﻧﻘﺪ‬ ‫ﺟﺎﻧﺐ ﻣﻄﻠﻖ ﺍﻟﻨﻘﺪ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻔﺴﻴﻞ ﻟﻢ ﻳﺄﺧﺬ ﻭﻟﻢ ﺗﻌﻠﻢ ﻓﺼﺪﺍﻕ‬ ‫ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺄﺧﺬﻩ‪ ،‬ﺃﻭ ﺷﺠﺮﺓ ﻋﻠﻰ ﺃﻧﻬﺎ ﺗﻘﻠﻌﻬﺎ ﻓﺘﺮﻛﺘﻬﺎ ﺣﺘﻰ ﺃﺛﻤﺮﺕ ﻗﻄﻌﺘﻬﺎ)‪.(١‬‬ ‫ @‪ /? I‬ا‪G‬اق ا‪ 2‬أم ا!أة‬ ‫ﺣﺎﺿﺮﺍ‬ ‫‬‫ﻧﺎﻗﺪﺍ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻣﻦ ﺍﺗﻔﻖ ﻣﻊ ﻭﻟﻲ ﺍﻣﺮﺃﺓ ﺃﻥ ﻳﻨﻘﺪﻩ ﺑﻀﻢ ﺍﻟﻴﺎﺀ‪ ،‬ﺃﻱ‪ :‬ﻳﺠﻌﻠﻪ ‬ ‫ﻭﻣﺸﺎﻫﺪﺍ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ‬ ‫ﻣﺜﻼ ﻋﻨﺪ ﺍﻟﻌﻘﺪ ﺟﺎﺯ ﺇﻥ ﻛﺎﻥ ﺃﺑﺎ ﻭﻳﺒﺮﺃ ﺍﻟﺰﻭﺝ ﻭﻟﻮ ﻟﻢ‬‫‬ ‫ﻳﺴﺘﺄﺫﻥ ﺍﻟﻤﺮﺃﺓ ﺇﻻ ﺇﻥ ﻣﻨﻌﺘﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻤﻨﻌﻪ ﻭﺃﻋﻄﻰ ﺍﻷﺏ ﺻﺪﺍﻗﻬﺎ ﻓﻲ ﻏﻴﺮ‬ ‫ﻣﺠﻠﺲ ﺍﻟﻌﻘﺪ ﻟﻢ ﻳﺒﺮ ﻣﻨﻪ ﺇﻻ ﺇﻥ ﺃﺟﺎﺯﺗﻪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﺮﺃ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺒﺮ‬ ‫ﺭﺟﻌﺖ ﻋﻠﻴﻪ ﻭﺭﺟﻊ ﻫﻮ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺍﻵﺧﺬ‪ ،‬ﻭﻳﺴﺘﺄﺫﻧﻬﺎ ﺑﺎﻹﻧﻘﺎﺩ ﻋﻨﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﻋﻨﺪ‬ ‫ﺍﻟﻌﻘﺪ ﺇﻥ ﻛﺎﻥ ﻏﻴﺮﻩ‪ ،‬ﺃﻱ‪ :‬ﻏﻴﺮ ﺃﺏ‪ ،‬ﻭﻻ ﻳﺒﺮﺃ ﻣﻨﻪ ﺣﺘﻰ ﻳﺼﻠﻬﺎ ﺃﻭ ﺗﺠﻴﺰ ﻓﻌﻠﻪ ﺇﻥ‬ ‫ﺩﻓﻌﻪ ﺑﺪﻭﻥ ﺇﺫﻧﻬﺎ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮﺭﺣﻤﻬﻢ ﺍﷲ‪:‬‬ ‫ﻳﺠﻮﺯ ﻟﻠﺰﻭﺝ ﺃﻥ ﻳﺪﻓﻊ ﺍﻟﺼﺪﺍﻕ ﺇﻟﻰ ﺍﻟﻮﻟﻲ ﺃﻭ ﻣﻦ ﺑﻤﻘﺎﻣﻪ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻳﺒﺮﺃ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٦٥/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣١/٨‬‬ ‫‪211‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺇﺫﻥ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺑﻌﺪ ﺍﻟﻌﻘﺪﺓ ﻓﻼ ﻳﺪﻓﻌﻪ ﺇﻻ ﻟﻠﻤﺮﺃﺓ‬ ‫ﺃﻭ ﻣﻦ ﻗﺎﻡ ﺑﻤﻘﺎﻣﻬﺎ)‪.(١‬‬ ‫ أ‪ .a‬ا‪$ I@ 2‬اق ا!أة‬ ‫ﻟﻴﺲ ﻟﻮﻟﻲﻭﻟﻮ ﺃﺑﺎﺃﻛﻞ ﺻﺪﺍﻕ ﻭﻟﻴﺘﻪ‪ ،‬ﻭﺇﻥ ﺃﻛﻠﻪ ﺍﻷﺏ ﻓﻲ ﻣﺎ ﻟﻪ ﻋﻠﻴﻬﺎ ﺟﺎﺯ‬ ‫ﻧﻜﺎﺣﺎ ﺇﻻ ﺑﻪ ﻭﺇﻥ ﻟﻮﻟﻴﻬﺎ ﺃﻭ‬ ‫‬‫ﻭﺇﻥ ﻋﻠﻤﺖ ﺫﻟﻚ ﻓﻜﻞ ﻣﺎ ﻳﻌﻄﻴﻪ ﺍﻟﺰﻭﺝ ﻣﻤﺎ ﻻ ﻳﺠﺪ‬ ‫ﻟﻤﺎﻟﻚ ﺃﻣﺮﻫﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﻓﻬﻮ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﻭﻳﺮﺩ ﻋﻨﺪ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﻓﻼ ﻳﺤﻞ ﻟﻮﻟﻲ ﺃﻭ ﻏﻴﺮﻩ‬ ‫ﺣﺒﺲ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﺇﻻ ﺑﺈﺫﻧﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﻭﺇﻥ ﻛﺎﻓﺄﻫﺎ ﻋﻠﻴﻪ ﺑﻄﻌﺎﻡ ﺃﻭ ﻏﻴﺮﻩ ﻋﻨﺪ‬ ‫ﺯﻭﺟﻬﺎ ﻓﻼ ﺗﺪﺭﻙ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺩ‪ ،‬ﻭﺇﻥ ﺃﺫﻧﺖ ﻟﻬﻢ ﻓﻠﻬﻢ ﺃﻥ ﻳﻤﺴﻜﻮﺍ‪ ،‬ﻭﺗﺮﺩ ﻟﻠﺰﻭﺝ ﻣﻦ‬ ‫ﻧﻔﺴﻬﺎ ﻣﺜﻞ ﻣﺎ ﻋﻨﺪﻫﻢ ﺃﻭ ﻗﻴﻤﺘﻪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﺄﺫﻥ ﻟﻬﻢ ﺃﻭ ﻃﺎﻟﺒﺘﻬﻢ ﺃﺩﺭﻛﺖ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ‬ ‫ﻳﺪﺭﻙ ﻋﻠﻴﻬﻢ ﺍﻟﺰﻭﺝ ﺇﻻ ﺇﻥ ﺃﻋﻄﺎﻫﻢ ﺑﺄﻳﺪﻳﻬﻢ‪ ،‬ﻭﺇﻻ ﺃﺩﺭﻙ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﺃﻥ ﺗﺮﺩ ﻣﻨﻬﻢ‬ ‫ﺇﻥ ﺃﻋﻄﺎﻫﻢ ﺑﻮﺍﺳﻄﺘﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻛﻠﻪ ﻓﻲ ﻣﺎ ﺇﺫﺍ ﺃﻋﻄﺎﻫﻢ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻻ ﻳﺪﺭﻙ‬ ‫ﻓﺨﺮﺍ ﺃﻭ ﻟﻴﺤﺒﻮﻩ ﺃﻭ ﻟﻴﺄﻣﺮﻭﻫﺎ‬ ‫ﺍﻟﺘﺰﻭﺝ ﺇﻻ ﺑﺈﻋﻄﺎﺋﻪ ﺇﻳﺎﻫﻢ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺃﻋﻄﺎﻫﻢ ﺭﻳﺎﺀ ﺃﻭ ‬ ‫ﺑﺎﻟﺘﺰﻭﺝ ﻓﺄﻣﺮﻭﻫﺎ ﻓﻼ ﺭﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ ﻋﻠﻰ ﺻﺪﺍﻕ ﺃﻭ ﺣﺒﺎﺀ‬ ‫ﺃﻭ ﻋﺪﺓ ﻗﺒﻞ ﻋﺼﻤﺔ ﺍﻟﻨﻜﺎﺡ ﻓﻬﻮ ﻟﻬﺎ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺑﻌﺪ ﻋﺼﻤﺔ ﺍﻟﻨﻜﺎﺡ ﻓﻬﻮ ﻟﻤﻦ ﺃﻋﻄﻴﻪ‪،‬‬ ‫ﻭﺃﺣﻖ ﻣﺎ ﺃﻛﺮﻡ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻞ ﺍﺑﻨﺘﻪ ﻭﺃﺧﺘﻪ«)‪ ،(٢‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ)‪.(٣‬‬ ‫ @ ‪ I@ !/,‬ا‪G‬اق و@ ﻻ ‪'@ !/,‬‬ ‫ﻗﺎﻝ ﺍﻟﻤﺼﻨﻒ ﻓﻲ ﺑﻌﺾ ﻣﺨﺘﺼﺮﺍﺗﻪ‪ :‬ﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﺎ ﺩﻓﻊ ﺇﻟﻴﻬﺎ‬ ‫ﻓﻤﻦ ﺣﻘﻬﺎ ﺛﻢ ﻣﺲ ﺛﻢ ﺩﻓﻊ ﻭﻇﻨﺘﻪ ﻣﺘﺒﺮ ﻋﺎ ﻭﻃﻠﻘﻬﺎ ﻓﻄﻠﺒﺘﻪ ﻓﺎﺩﻋﻰ ﺃﻧﻪ ﺻﺎﻍ ﻟﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٥/٦‬ ‪ ،١٦٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٣ ،٦/٨‬ ‪ ،٣٤‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٥٨/٢‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺘﺰﻭﺝ ﻋﻠﻰ ﻧﻮﺍﺓ ﻣﻦ ﺫﻫﺐ‪،‬‬ ‫ﺡ‪.٣٣٥٣ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٦/٦‬ ‪.١٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪212‬‬ ‫ﺛﻮﺑﺎ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺄﻧﻪ ﻣﺘﺒﺮﻉ‪ ،‬ﻭﺇﻥ ﺷﺮﻁ ﺃﻥ ﻣﺎ ﻳﺪﻓﻌﻪ ﻗﺒﻞ‬ ‫ﺻﻮﻍ ﻛﺬﺍ ﺃﻭ ﺩﻓﻊ ﻟﻬﺎ ‬ ‫ﺍﻟﻤﺲ ﻓﻬﻮ ﻟﻪ ﺣﻜﻢ ﻟﻪ ﺑﺄﻧﻪ ﻣﻦ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻻ ﻳﻌﺪ ﻣﺎ ﺃﻫﺪﻯ ﺇﻟﻴﻬﺎ ﻣﻦ ﻋﺎﺟﻠﻬﺎ‬ ‫ﻭﺁﺟﻠﻬﺎ ﺇﻻ ﺇﻥ ﺷﺮﻃﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﺧﻄﺐ ﺍﻣﺮﺃﺓ ﻓﻜﺎﻥ ﻣﻨﻪ ﻟﻬﺎ ﺃﺷﻴﺎﺀ ﻟﻢ ﺗﺠﺰ ﻗﺒﻞ‬ ‫ﺫﻟﻚ ﺛﻢ ﺍﻓﺘﺮﻗﺎ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻤﺲ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺘﺰﻭﻳﺞ ﺭﺩ ﻟﻪ ﺇﻻ ﺇﻥ ﺍﺳﺘﺤﻘﺘﻪ ﺑﺤﻘﻬﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺭﺩ ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﻦ ﻃﻌﺎﻡ ﻛﺨﺒﺰ ﻭﻟﺤﻢ ﻭﻓﻮﺍﻛﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺮﺩ ﻟﻪ ﺇﻻ‬ ‫ﻣﺎ ﺗﻌﻮﺭﻑ ﺃﻧﻪ ﻣﻦ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﻣﺎ ﺷﺮﻃﻪ ﻭﺩﻓﻌﻪ ﻋﻠﻰ ﻣﻌﻨﻰ ﻣﻌﺮﻭﻑ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻣﺎ ﻗﺒﻀﺖ ﻗﺒﻞ ﺍﻟﻤﺲ ﺣﺘﻰ ﻣﺎ ﻳﻀﺤﻲ ﻋﻠﻴﻬﺎ ﻳﻌﺪ ﻟﻪ ﻋﻠﻴﻬﺎ ﺇﻥ ﺍﻓﺘﺪﺕ‬ ‫ﺃﻭ ﻣﺎﺗﺖ‪ ،‬ﻭﻃﻠﺐ ﻭﺍﺭﺛﻬﺎ ﺻﺪﺍﻗﻬﺎ ﻻ ﻣﺎ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﻤﺲ ﺇﺫﺍ ﺑﻨﻰ ﺑﻬﺎ ﻭﻛﺎﻧﺖ ﻣﻌﻪ‬ ‫ﺇﻻ ﺇﻥ ﺷﺮﻁ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻪ ﻣﺎ ﻛﺎﻥ ﻗﺒﻠﻪ ﻭﻟﻮ ﻟﻢ ﻳﺸﺘﺮﻃﻪ‪ ،‬ﻭﻳﺤﺴﺐ ﻣﻨﻪ ﻣﺎ ﻭﺿﻊ‬ ‫ﺑﻴﻦ ﻳﺪﻳﻬﺎ ﻭﻟﻮ ﻗﺒﻀﻪ ﻟﻬﺎ ﻏﻴﺮﻫﺎ ﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻤﺲ‪ ،‬ﻭﻟﻪ ﻣﺎ ﻛﺴﺎﻫﺎ ﻭﻣﺎ ﺣﻼﻫﺎ‬ ‫ﺑﻼ ﺷﺮﻁ ﻭﻻ ﺣﻜﻢ ﻭﻻ ﺗﺴﻤﻴﺘﻪ ﻟﻬﺎ ﻫﺒﺔ)‪.(١‬‬ ‫ ‪ I‬ا‪G‬اق ا‪.H‬‬ ‫ﺍﻟﻌﺎﺟﻞ ﺃﻥ ﻳﺼﺪﻕ ﻟﻬﺎ ﻛﺬﺍ ﻭﻛﺬﺍ ﺩﻳﻨﺎﺭﺍ ﺃﻭ ﺇﻻ ﺣﺒﺔ ﺃﻭ ﺣﺒﺘﻴﻦ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺃﻭ ﺇﻻ‬ ‫ﺩﺭﻫﻤﺎ ﺃﻭ ﺇﻻ ﻗﻴﺮﺍﻃ ﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺑﻌﻄﻒ ﺫﻟﻚ ﺃﻭ ﺑﺪﻳﻨﺎﺭ ﻣﻮﺿﻊ ﻛﺬﺍ ﺃﻭ‬ ‫‬ ‫ﺳﻜﺔ ﻛﺬﺍ ﺃﻭ ﺑﻌﺪﺩ ﺃﺷﻴﺎﺀ ﻣﻌﻠﻮﻣﺔ ﺩﻧﺎﻧﻴﺮ‪ ،‬ﺃﻭ ﺑﻮﺯﻥ ﻛﺬﺍ ﺩﻧﺎﻧﻴﺮ ﺃﻭ ﺩﺭﺍﻫﻢ ﻻ ﺇﻥ‬ ‫ﺑﻮﺯﻧﻬﺎ ﻫﻲ‪ ،‬ﻭﻟﻬﺎ ﺍﻟﻤﺜﻞ ﺃﻭ ﺑﻨﺼﻒ ﺩﻳﻨﺎﺭ ﺃﻭ ﺑﺄﻗﻞ ﺃﻭ ﺑﺄﻛﺜﺮ ﺃﻭ ﺑﻨﺼﻒ ﻫﺬﺍ ﺍﻟﺪﻳﻨﺎﺭ‬ ‫ﺃﻭ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺃﻭ ﻧﺼﻒ ﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ﺃﻭ ﻫﺬﻩ ﺍﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﻭﻳﺮﺟﻊ ﻣﺎ ﻋﻴﻨﻪ‬ ‫ﻋﺎﺟﻼ ﻻ ﺑﻨﺤﻮ ﻣﺎﺋﺔ ﺃﻭ ﺧﻤﺴﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻷﻭﻝ‪،‬‬‫‬‫ﻧﻘﺪﺍ ﻭﺗﺄﺧﺬﻩ ﺣﻴﻨﺌﺬ ﻭﻟﻮ ﺃﺭﺍﺩ‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﺃﻳﻬﻤﺎ ﺷﺎﺀﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻒ ﺍﻟﻜﻞ‪ ،‬ﻭﻛﺬﺍ ﻗﻮﻟﻪ‪ :‬ﺑﻜﺬﺍ ﺃﻭ ﻛﺬﺍ ﺃﻭ ﺑﺴﻜﺔ ﻛﺬﺍ‬ ‫ﺧﺎﺩﻣﺎ ﻳﺸﻤﻞ ﺍﻟﺬﻛﺮ‬ ‫‬‫ﺃﻭ ﻛﺬﺍ ﻭﻗﻮﻟﻪ ﺑﻨﺼﻒ ﻫﺬﻩ ﺍﻟﺪﻧﺎﻧﻴﺮ ﺃﻭ ﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﺃﻭ‬ ‫ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﺟﺎﺯ ﺍﻟﺘﻌﻴﻴﻦ ﺑﺎﻷﺷﺒﺎﺭ ﻣﺎ ﻟﻢ ﺗﺠﺎﻭﺯ ﺍﻟﻌﺎﺩﺓ ﻭﺇﻻ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٧/٦‬‬ ‫‪213‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺩﺭﻫﻤﺎ‬ ‫‬‫ﺛﻮﺑﺎ ﻛﻤﺎ ﻣﺮ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻛﻜﺬﺍ ﻭﻛﺬﺍ‬ ‫ﺛﻮﺑﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺑﻜﺬﺍ ﺃﻭ ﻛﺬﺍ ‬ ‫‬ ‫ﺃﻭ ﺷﺎﺓ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻻ ﺑﻤﺎﺋﺔ ﻣﺜﻘﺎﻝ‪ ،‬ﺃﻭ ﻣﺎﺋﺔ ﻣﺜﻘﺎﻝ ﻋﻴ ﻨﺎ ﺃﻭ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﻓﻀﺔ‪،‬‬ ‫ﻷﻥ ﺍﻟﻤﺜﻘﺎﻝ ﻟﻠﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻌﻴﻦ ﻭﺍﻟﻔﻀﺔ ﺗﻌﻢ ﺍﻟﻤﻀﺮﻭﺑﺔ ﻭﻏﻴﺮﻫﺎ ﻓﻠﻬﺎ‬ ‫ﺫﻫﺒﺎ‪ ،‬ﻓﺎﻟﻮﺳﻂ ﺃﻭ ﺍﻷﺩﻧﻰ ﺃﻭ ﺍﻷﻋﻠﻰ ﺃﻗﻮﺍﻝ‪،‬‬‫‬ ‫ﻣﺜﻘﺎﻻ ‬‫ﻛﻤﺜﻠﻬﺎ ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻛﺬﺍ ﻭﻛﺬﺍ‬ ‫ﺫﻫﺒﺎ ﻋﻴ ﻨﺎ ﺑﺎﻟﺪﻧﺎﻧﻴﺮ ﺍﻟﻤﻀﺮﻭﺑﺔ ﺃﻭ ﻛﺬﺍ ﻣﻦ ﻭﺭﻕ‪ ،‬ﻓﺎﻟﻮﺭﻕ‪ :‬ﺍﻟﺪﺭﺍﻫﻢ‬ ‫ﻭﺇﻥ ﻗﺎﻝ‪ :‬‬ ‫ﺍﻟﻤﻀﺮﻭﺑﺔ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻨﻘﺎﺀ‪ ،‬ﺛﻢ ﻛﺎﻥ ﺍﻟﺰﻳﻒ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﻓﺎﻟﻨﻈﺮ ﺇﻟﻰ‬ ‫ﻭﻗﺖ ﺍﻟﻔﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻗﺖ ﺍﻹﻧﻘﺎﺩ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻟﻬﺎ ﺍﻟﻨﻘﻲ ﻣﻄﻠﻘﺎ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪ :‬ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﺯﺍﺩﺕ ﺍﻟﺴﻜﺔ ﺃﻭ ﻧﻘﺼﺖ ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻜﺔ‬ ‫ﺍﻟﺤﺎﺩﺛﺔ‪ ،‬ﻭﻳﺤﻜﻢ ﺑﻘﻴﻤﺘﻪ ﺇﻥ ﻭﺻﻒ ﻭﻟﻢ ﻳﻌﻴﻦ ﻭﺇﻥ ﻋﻴﻦ ﺃﺧﺬﺕ ﻣﺎ ﻋﻴﻦ ﺃﻭ ﻣﻤﺎ‬ ‫ﻋﻴﻦ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻜﻢ ﺑﺎﻷﻭﺳﻂ ﺇﺫﺍ ﻟﻢ ﻳﻌﻴﻦ ﺃﻭ ﻗﺎﻝ‪ :‬ﻣﻦ ﺛﻴﺎﺑﻲ ﺃﻭ ﺩﻧﺎﻧﻴﺮﻱ ﺃﻭ ﻧﺤﻮ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻷﺩﻧﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻷﻋﻠﻰ‪ ،‬ﻭﻣﺘﻰ ﺷﺎﺀﺕ ﺃﺩﺭﻛﺘﻪ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻬﺎ ﻋﻠﻴﻪ‬ ‫ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ ﻭﻟﻮ ﻟﻢ‬ ‫ﺃﻱ‪ :‬ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺑﻪ‪ ،‬ﻭﺗﺰﻛﻴﻪ ﻭﻳﺴﻘﻄﻪ ﻫﻮ ﺇﻥ ﻛﺎﻥ ﻋﻴ ﻨﺎ ﺃﻱ ‬ ‫ﺗﻘﺒﻀﻪ ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻟﻌﻴﻦ ﻓﻼ ﻳﺴﻘﻄﻪ ﻭﻻ ﺗﺰﻛﻴﻪ ﺣﺘﻰ ﺗﻘﺒﻀﻪ ﻣﺜﻞ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﻌﺮﻭﺽ‬ ‫ﻭﺍﻷﺻﻮﻝ ﺍﻟﻤﻘﺼﻮﺩﺓ ﻟﻠﺘﺠﺮ)‪.(١‬‬ ‫ د ا!أة  ‪a‬ة ‪$ I8‬ا[‬ ‫ﺗﻠﺰﻡ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ ﺇﻥ ﺗ ‪‬ﻢ ﻋﻨﺪﻫﺎ ﺍﻟﻨﺼﺎﺏ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺑﻘﻲ‬ ‫ﻋﻨﺪﻫﺎ ﻣﻨﻪ ﻣﺎ ﺗﺒﻨﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺗ ‪‬ﻢ ﻟﻬﺎ ﺑﺎﻟﺼﺪﺍﻕ ﻭﺇﻻ ﻓﺤﺘﻰ ﻳﺪﻭﺭ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﺻﺪﻕ ﻟﻬﺎ ﻏﻠﺔ ﻣﻦ ﺍﻟﻐﻼﺕ ﺍﻟﻤﺰﻛﺎﺓ ﻭﻗﺪ ﺃﺩﺭﻛﺖ ﻓﺎﻟﺰﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ ﺣﻴﻮﺍ ﻧﺎ ﻳﺰﻛﻰ ﻟﻢ ﻳﺴﻘﻄﻪ ﻷﻧﻪ ﻟﻢ ﻳﻌﻴﻨﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﺒﻀﺘﻪ ﺯﻛﺘﻪ ﻣﻊ ﺣﻴﻮﺍﻧﻬﺎ ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ ﻭﻟﻢ ﻳﺒﻖ ﻣﺎ ﺗﺒﻨﻲ‬ ‫ﻋﻠﻴﻪ ﻓﻼ ﺗﺰﻛﻴﻪ ﺣﺘﻰ ﻳﺪﻭﺭ ﺍﻟﺤﻮﻝ ﻣﻦ ﺣﻴﺚ ﺗ ‪‬ﻢ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٦٧/٦‬ ‪.١٦٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪214‬‬ ‫ﻋﺮﺿﺎ ﻭﻟﻮ ﻗﺒﻀﺘﻪ‪ ،‬ﺇﻻ ﺇﻥ ﻗﺼﺪﺕ ﺑﻪ ﺍﻟﺘﺠﺮ‪ ،‬ﻓﻠﺘﺰﻛﻪ‬ ‫‬‫ﻭﻻ ﺗﺰﻛﻲ ﺣﺒ‪‬ﺎ ﺃﻭ‬ ‫ﺑﺎﻟﻘﻴﻤﺔ ﻋﻨﺪ ﻣﺒﻠﻎ ﻭﻗﺘﻬﺎ‪ ،‬ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﺇﻥ ﻗﺒﻀﺘﻪ‪ ،‬ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺰﻛﺎﺓ ﻟﻠﻌﺮﻭﺽ ﺇﺫﺍ‬ ‫ﻛﺎﻧﺖ ﻟﻠﺘﺠﺮ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺠﻌﻞ ﻓﻴﻬﺎ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻐﻠﺔ ﻟﻢ ﺗﺪﺭﻙ ﻓﺎﻟﺰﻛﺎﺓ‬ ‫ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﺃﺩﺭﻛﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺑﻐﻠﺔ ﻟﻢ ﺗﺪﺭﻙ)‪.(١‬‬ ‫ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ ﺻﺪﺍﻗﺎ ﻣﺮﺟﻮ ﻋﺎ ﺑﻪ ﻟﻘﻴﻤﺔ ﻋﻴﻨﻬﺎ ﺃﻭ ﻟﻢ ﻳﻌﻴﻨﻬﺎ ﻓﻼ ﺗﺆﺩﻱ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ؛ ﻷﻧﻬﺎ ﻻ ﺗﺴﺘﺤﻘﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﻟﻬﺎ ﺑﻪ ﺑﻞ ﺑﺎﻟﻘﻴﻤﺔ ﻷﻧﻪ‬ ‫ﻣﻌﻠﻮﻣﺎ ﻣﻦ ﺍﻟﺬﻫﺐ‬ ‫‬‫ﻣﺠﻬﻮﻝ‪ ،‬ﻭﻻ ﺗﺴﺘﺤﻖ ﺍﻟﻘﻴﻤﺔ؛ ﻷﻧﻪ ﻟﻢ ﻳﺠﻌﻞ ﻟﻬﺎ ﻋﺪ ﺩﺍ‬ ‫‪‬‬ ‫ﻣﺴﺘﻘﻼ ﺻﺪﺍﻗﺎ ﺑﻞ ﺟﻌﻞ ﺻﺪﺍﻗﻬﺎ ﻣﺎ ﻳﺤﺘﺎﺝ ﻟﺘﻘﻮﻳﻢ‪ ،‬ﻭﻋﻴﻦ ﻓﻴﻪ ﻗﻴﻤﺔ ﺃﻭ‬‫ﻭﺍﻟﻔﻀﺔ‬ ‫ﻟﻢ ﻳﻌﻴﻦ‪ ،‬ﻓﺘﺤﺼﻞ ﺃﻧﻪ ﻟﻢ ﻳﺼﺪﻗﻬﺎ ﻣﻌﻴ ﻨﺎ ﻳﺤﻜﻢ ﻟﻬﺎ ﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﺼﺪﻗﻬﺎ ﺩﻧﺎﻧﻴﺮ ﺃﻭ‬ ‫ﺩﺭﺍﻫﻢ ﻣﺠﺮﺩﺓ ﺑﻞ ﺃﺷﻴﺎﺀ ﻳﻘﻮﻡ ﺑﻬﺎ ﻓﺈﺫﺍ ﺣﻜﻢ ﻟﻬﺎ ﺑﺎﻟﻘﻴﻤﺔ ﺍﺳﺘﺤﻘﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻩ‬ ‫ﻣﺎ ﺃﺻﺪﻗﻬﺎ ﺃﻭ ﻗﻴﻤﺘﻪ ﻓﻘﺒﻀﺖ ﻟﺰﻣﺘﻬﺎ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻟﻘﺒﺾ ﻻ ﺑﻌﻘﺪ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻻ‬ ‫ﺫﻫﺒﺎ ﻭﻓﻀﺔ ﻣﺠﺮﺩﻳﻦ ﻓﻴﺤﻄﻬﻤﺎ‪ ،‬ﻭﻻ ﺷﻴ ﺌﺎ ﻣﻌﻴ ﻨﺎ ﻏﻴﺮﻫﻤﺎ‬ ‫ﻳﺴﻘﻄﻪ؛ ﻷﻧﻪ ﻟﻴﺲ ‬ ‫ﻣﺤﻜﻮﻣﺎ ﻋﻠﻴﻪ ﻟﻬﺎ ﺑﻪ ﺣﺘﻰ ﻳﻘﻮﻡ ﺑﺜﻼﺛﺔ ﻋﺪﻭﻝ ﺃﻣﺎﻧﺔ ﻭﻣﻌﺮﻓﺔ ﻭﻟﻮ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻓﻲ‬ ‫‬ ‫‬ ‫ﻋﺎﺟﻼ ﺯﻛﺘﻪ‬‫ﺍﻟﻮﻻﻳﺔ ﻋﻨﺪ ﺣﻜﻢ ﻳﺄﺗﻲ ﺑﻬﻢ ﺍﻟﺰﻭﺝ ﻭﺇﺫﺍ ﻗﻮﻣﻮﻩ ﻭﺣﻞ ﺍﻵﺟﻞ ﺃﻭ ﻛﺎﻥ‬ ‫ﻭﻟﻮ ﻟﻢ ﺗﻘﺒﻀﻪ‪ ،‬ﻟﺮﺟﻮﻋﻬﺎ ﺑﺎﻟﺘﻘﻮﻳﻢ ﻟﻠﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﻔﻲ ﻋﺪﻻﻥ‪،‬‬ ‫ﻋﺪﻻ ﻭﻻﻳﺔ‪ ،‬ﻛﻤﺎ ﺇﻧﻬﻤﺎ ‬ ‫ﻋﺪﻻ ﻣﺎﻝ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﻋﺪﻝ‬‫ﻭﻳﻜﻔﻴﺎﻥ ﺇﺟﻤﺎ ﻋﺎ ﺇﻥ ﻛﺎﻧﺎ ‬ ‫ﺃﻭ ﻋﻠﻰ ﺃﺣﺪ ﺃﻭ ﻋﻠﻰ ﺗﻘﻮﻳﻢ ﺃﺣﺪﻫﻤﺎ ﺟﺎﺯ‪ ،‬ﻭﺻﻮﺭﺓ ﺫﻟﻚ ﺃﻥ ﻳﺼﺪﻗﺎ ﻛﺬﺍ ﻭﻛﺬﺍ‬ ‫ﺷﺎﺓ ﻣﻦ ﻣﺎﻟﻪ ﺃﻭ ﻣﻦ ﻏﻨﻤﻪ ﺃﻭ ﻛﺬﺍ ﻭﻛﺬﺍ ﻧﺨﻠﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ .‬ﻭﺃﻣﺎ ﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫ﻣﻌﻴ ﻨﺎ ﺃﻭ ﻗﻀﺎﻫﺎ ﻣﻌﻴ ﻨﺎ ﻓﺘﺰﻛﻴﻪ ﻣﻦ ﺣﻴﻦ ﺗﺄﺧﺬ ﺑﻼ ﺗﻘﻮﻳﻢ ﻋﺪﻭﻝ‪ ،‬ﻭﻛﺬﺍ ﺗﺰﻛﻴﻪ ﻣﻦ‬ ‫ﺣﻴﻦ ﺗﺄﺧﺬ ﺍﻟﻌﺪﺩ ﻓﻲ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻳﺠﺒﺮﻩ ﺍﻟﺤﺎﻛﻢ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﻻ ﺍﻟﻘﻴﻤﺔ ﻭﺇﻥ‬ ‫ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﻟﻌﺪﻭﻝ ﻓﻠﻴﺘﻔﻘﺎ ﻭﺃﺟﺮﺗﻬﻢ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٩/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٢/٦‬ ‪.١٨٣‬‬ ‫‪215‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫  & ‪?@ .H‬ار ا‪G‬اق‬ ‫ﺟﺮﻯ ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺯﻭﺍﺝ ﺍﻟﻤﺮﺃﺓ ﺑﻤﺎ ﺧﻔﻲ ﻛﺎﻟﺠﺰﺭ؛ ﻟﺠﻮﺍﺯ‬ ‫ﺍﻟﺠﻬﻞ ﻓﻲ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﻨﻊ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻐﻠﺔ ﻟﻢ ﺗﺪﺭﻙ‬ ‫ﺃﻭ ﺑﻨﺒﺎﺕ ﺃﻭ ﺻﻮﻑ ﻭﻧﺤﻮﻩ ﻓﻲ ﺩﺍﺑﺔ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﻭﻟﻢ ﺗﻘﻄﻌﻬﻦ ﺣﺘﻰ ﻣﻀﺖ ﺛﻼﺛﺔ‬ ‫ﺃﻳﺎﻡ ﻓﻠﻬﺎ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺄﺧﺬ ﺫﻟﻚ ﻭﻟﻮ ﺃﺩﺭﻙ ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﺑﻐﻠﺔ ﻫﺬﺍ ﺍﻟﺒﺴﺘﺎﻥ‬ ‫ﺳﻨﻴﻦ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ)‪.(١‬‬ ‫ ‪ 'H @ ?=3‬ا!‪$ .H‬ا[ !أة‬ ‫ﻋﺒﺪﺍ ﻣﻌﻴ ﻨﺎ ﺃﻭ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻔﻘﺔ ﺃﻭ ﻛﺴﻮﺓ ﺃﻭ ﻏﻴﺮﻫﺎ ﻓﻨﻔﻘﺘﻪ‬ ‫ﺇﻥ ﻓﺮﺽ ﻟﻬﺎ ‬ ‫ﻭﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻭﻟﻮ ﺩﻭﺍﺀ ﺃﻭ ﺃﺟﺮﺓ ﻃﺒﻴﺐ ﺑﻴﻨﻬﻤﺎ ﻗﺒﻞ ﺃﻥ ﺗﻤﺲ ﻭﻟﻮ ﻃﻠﻘﺖ ﻭﺇﻥ‬ ‫ﺃﻋﻄﺖ ﻭﺣﺪﻫﺎ ﻋﺪﺕ ﻣﺘﺒﺮﻋﺔ ﺃﻭ ﻭﺣﺪﻩ ﻋﺪ ﻣﺘﺒﺮ ﻋﺎ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺃﻥ‬ ‫ﻳﺮﺩ ﺇﻟﻴﻪ ﺍﻵﺧﺮ ﻧﺼﻔﻪ ﻓﻌﻠﻰ ﺷﺮﻃﻬﻤﺎ ﺇﻥ ﺃﻗﺮ ﺍﻵﺧﺮ ﺑﺎﻟﺸﺮﻁ‪ ،‬ﺃﻭ ﺷﻬﺪ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺸﻬﻮﺩ‪ ،‬ﺃﻭ ﺃﻋﻄﻰ ﺍﻟﺤﺎﺿﺮ ﻋﻠﻰ ﺃﻥ ﻳﺮﺩ ﺇﻟﻴﻪ ﻣﻦ ﻏﺎﺏ‪ ،‬ﺃﻭ ﻣﻦ ﻟﻢ ﻳﺒﻠﻎ ﺃﻭ ﻣﻦ‬ ‫ﺇﻟﻲ‬ ‫ﺟﻦ ﻣﻨﻬﻤﺎ ﺇﺫﺍ ﺟﺎﺀ ﺃﻭ ﺑﻠﻎ ﺃﻭ ﻋﻘﻞ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻋﻄﻲ ﻋﻠﻰ ﺃﻥ ﺗﺮﺩ ‪‬‬ ‫ﻓﺄﺑﻰ ﺍﻵﺧﺮ ﻭﺃﺑﻰ ﺃﻥ ﻳﻨﻔﻖ ﺃﻭ ﺳﻜﺖ ﺃﻭ ﻏﻀﺐ ﺃﻭ ﻣﺮ ﺃﻭ ﻗﺎﻝ‪ :‬ﻻ ﻭﻟﻢ ﻳﻨﻔﻖ‪ ،‬ﻓﺈﻥ‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩ ﻣﺎ ﻳﻨﻮﺑﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﺗﻤﻠﻚ ﺍﻟﺼﺪﺍﻕ ﻛﻠﻪ ﻣﻦ ﻭﻗﺖ ﺍﻟﻌﻘﺪ ﻓﻠﺘﻌﻂ‬ ‫ﻭﺣﺪﻫﺎ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﻭﺇﻥ ﻓﺎﺭﻗﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ﻟﻢ ﻳﺮﺩ ﻟﻬﺎ ﻣﺎ ﻳﻨﻮﺏ ﺍﻟﻨﺼﻒ ﺍﻟﺬﻱ‬ ‫ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻮﻉ ﺃﻣﺮ ﻣﺴﺘﺄﻧﻒ ﻭﺩﺧﻮﻝ ﺟﺪﻳﺪ ﻓﻲ ﻣﻠﻜﻪ‪ ،‬ﻭﺍﻟﻮﺍﻭ‪:‬‬ ‫ﻟﻠﺤﺎﻝ ﻻ ﻟﻠﻌﻄﻒ‪ ،‬ﻓﺎﻟﻄﻼﻕ ﻗﻴﺪ ﻟﻤﺤﺬﻭﻑ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺻﺮﻓﺎﻩ ﻋﻠﻴﻪ ﺫﺍﻫﺐ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﺍﻟﺤﺎﻝ ﺃﻧﻬﺎ ﻃﻠﻘﺖ ﺑﻌﺪﻣﺎ ﺻﺮﻓﺎ ﻭﻗﺒﻞ ﺍﻟﻤﺲ‪ ،‬ﺃﻭ ﻟﻼﺳﺘﺌﻨﺎﻑ ﻓﻴﻘﺪﺭ ﻫﻜﺬﺍ‪:‬‬ ‫‬ ‫ﻗﻴﺪﺍ ﻟﻤﺎ ﺫﻛﺮ ﻗﺒﻠﻪ؛ ﻷﻥ‬ ‫ﺫﺍﻫﺒﺎ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ ﺃﺟﻌﻞ ﺫﻟﻚ ‬ ‫ﻭﻟﻮ ﻃﻠﻘﺖ ﻟﻜﺎﻥ ‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﻤﺎ ﻗﺒﻠﻪ ﺇﻟﺰﺍﻣﻬﻤﺎ ﺃﻥ ﻳﻨﻔﻘﺎﻩ ﻣﻌﺎ ﻻ ﺇﺧﺒﺎﺭ ﺃﻥ ﻣﺎ ﺃﻧﻔﻘﺎﻩ ﺫﺍﻫﺐ ﻋﻠﻴﻬﻤﺎ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٦٩/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪216‬‬ ‫ﻭﺇﻧﻤﺎ ﻟﻢ ﺃﺟﻌﻞ ﺍﻟﻮﺍﻭ ﻟﻠﻌﻄﻒ ﻷﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻋﻠﻴﻪ ﻟﻮ ﻟﻢ ﺗﻄﻠﻖ‪ ،‬ﻭﻟﻮ ﻃﻠﻘﺖ ﻭﻫﺬﺍ‬ ‫ﻻ ﻳﺼﺢ‪ ،‬ﻭﻗﺪ ﻳﺼﺢ ﺑﺎﻟﺤﻤﻞ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺒﻴﻨﻴﺔ ﺑﻤﻌﻨﻰ ﺇﻟﺰﺍﻡ‬ ‫ﺍﻟﻨﻔﻘﺔ ﻟﻬﻤﺎ ﻭﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﺬﻫﺎﺏ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻳﻌﺘﺒﺮ ﻓﻲ ﺍﻹﺧﺒﺎﺭ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ‪،‬‬ ‫ﻓﻜﺄﻧﻪ ﻗﻴﻞ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﻻ ﺗﻄﻠﻖ ﻭﻟﻮ ﻛﺎﻧﺖ ﺗﻄﻠﻖ‪ ،‬ﻭﻓﻴﻪ ﺗﻜﻠﻒ ﻭﺍﻟﻜﻼﻡ ﻏﻴﺮ ﻏﻨﻲ‬ ‫ﻋﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻨﺪ ﺍﻟﺘﺄﻣﻞ)‪.(١‬‬ ‫ﻭﺗﺮﺩ ﻋﻠﻴﻪ ﺇﻥ ﻣﺴﺖ ﻣﺎ ﺃﻧﻔﻖ ﺃﻭ ﺻﺮﻑ ﻗﺒﻠﻪ‪ ،‬ﺃﻱ‪ :‬ﻗﺒﻞ ﺍﻟﻤﺲ‪ ،‬ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫ﺭﺑﻌﺎ ﻭﺃﻧﻔﻖ‬ ‫ﺗﺴﻤﻴﺔ ﻣﻨﻪ ﻓﺎﻟﻨﻔﻘﺔ ﺑﻘﺪﺭ ﻣﺎ ﻟﻜﻞ ﻭﺍﺣﺪ‪ ،‬ﻓﻠﻮ ﺃﺻﺪﻗﻬﺎ ﺭﺑﻌﻪ ﺃﻧﻔﻘﺎ ‬ ‫ﻭﺣﺪﻩ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻓﻲ ﺇﻧﻔﺎﻕ ﺍﻟﺮﺑﻊ ﻛﺎﻟﻜﻼﻡ ﻓﻲ ﺇﻧﻔﺎﻕ ﺍﻟﻨﺼﻒ‪،‬‬ ‫ﻭﻛﺬﺍ ﻏﻴﺮ ﺍﻟﺮﺑﻊ)‪.(٢‬‬ ‫ إ‪,8‬ق ا‪ /‬ا‪m‬ي ‪ 'H‬ا!‪$ .H‬ا[‬ ‫ﺇﻥ ﺃﻋﺘﻖ ﺍﻟﺮﺟﻞ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺻﺪﺍﻗﺎ ﻗﺒﻞ ﺃﻥ ﻳﻤﺲ ﻟﻢ ﻳﺼﺢ ﻋﻨﺪ ﻣﻦ‬ ‫ﺃﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺯﻛﺎﺓ ﺍﻟﻔﺮﺽ ﻛﻠﻪ ﻗﺒﻠﻪ ﻭﻛﺬﺍ ﺇﻥ ﺑﺎﻉ ﻧﺼﻔﻪ ﺃﻭ ﻭﻫﺒﻪ ﺃﻭ ﺁﺟﺮ ﺑﻪ‬ ‫ﻻ ﻳﺼﺢ ﻋﻨﺪﻩ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﻋﺘﻖ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻚ«)‪.(٣‬‬ ‫ﻭﻳﻮﻗﻒ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻞ ﺑﺎﻟﺤﺴﺎﺏ ﻓﺈﻥ ﻣﺲ ﻟﻢ ﻳﻌﺘﻖ ﻭﺻﺢ ﺍﻹﻋﺘﺎﻕ ﺇﻥ ﻃﻠﻖ ﻗﺒﻠﻪ‬ ‫ﺃﻭ ﻓﺎﺭﻗﻬﺎ ﺑﻮﺟﻪ‪ ،‬ﻭﺿﻤﻦ ﻟﻬﺎ ﻗﻴﻤﺔ ﻧﺼﻔﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ ﺇﻥ ﺃﻋﺘﻘﻪ ﻗﺒﻞ ﺍﻟﻤﺲ ﻭﻳﻀﻤﻦ‬ ‫ﻟﻬﺎ ﻧﺼﻔﻪ ﺇﻥ ﻃﻠﻖ ﻗﺒﻞ‪ ،‬ﻭﺍﻟﻜﻞ ﺇﻥ ﻣﺲ‪ ،‬ﻭﺗﻮﻗﻒ ﺃﺣﻜﺎﻣﻪ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺠﻠﺪ‬ ‫ﻭﺍﻟﺮﺟﻢ ﺣﺘﻰ ﺍﻻﺳﺘﺨﺪﺍﻡ‪ ،‬ﻓﻼ ﻳﺴﺘﺨﺪﻡ ﻓﻲ ﺍﻟﻤﺪﺓ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻳﺴﺘﺨﺪﻡ ﻭﺗﻮﻗﻒ‬ ‫ﺧﺪﻣﺘﻪ ﻓﺘﻜﻮﻥ ﺑﺎﻟﻤﺲ ﻟﻬﺎ ﻭﻧﺼﻔﻬﺎ ﻓﻘﻂ ﺇﻥ ﻟﻢ ﻳﻤﺲ ﻓﻲ ﺍﻟﻤﺪﺓ ﻣﺎ ﺑﻌﺪ ﺍﻹﻋﺘﺎﻕ‬ ‫ﻣﺘﺰﻭﺟﺎ ﻷﻧﻪ ﻏﻴﺮ ﺣﺮ‪ ،‬ﻭﻋﻠﻰ‬ ‫‬‫ﻭﻗﺒﻞ ﺍﻟﻤﺲ ﻓﺈﻥ ﻣﺲ ﺟﻠﺪ ﻋﻠﻰ ﺍﻟﺰﻧﺎ ﺧﻤﺴﻴﻦ ﻭﻟﻮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٠/٦‬ ‪.١٧١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٧١/٦‬‬ ‫)‪ (٣‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﺑﺎﺏ‪ :‬ﻻ ﻃﻼﻕ ﻗﺒﻞ ﻧﻜﺎﺡ‪ ،‬ﺡ‪.٢٤٧٢ :‬‬ ‫‪217‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﻘﺬﻑ ﺃﺭﺑﻌﻴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﺟﻠﺪ ﻣﺎﺋﺔ ﻭﺇﻥ ﺃﺣﺼﻦ ﺭﺟﻢ ﻭﻓﻲ ﺍﻟﻘﺬﻑ ﺛﻤﺎﻧﻴﻦ ﻷﻧﻪ‬ ‫ﺳﻬﻤﺎ ﻟﺴﻴﺪﻩ ﺍﻟﺰﻭﺝ ﻭﻛﺬﺍ ﺍﻷﻣﺔ)‪.(١‬‬ ‫ﺣﺮ ﺇﺫ ﺗﺒﻴﻦ ﺑﺎﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﻤﺲ ﺃﻥ ﻓﻴﻪ ‬ ‫  & @‪! I‬ى أ@ ‪@ &X '@ Q6‬ت‬ ‫ﻣﻦ ﺗﺴﺮﻯ ﺃﻣﺔ ﻓﺤﻤﻠﺖ ﻣﻨﻪ ﻓﻤﺎﺕ ﻭﻗﻒ ﺃﻣﺮﻫﺎ ﻟﻮﺿﻌﻬﺎ‪ ،‬ﻓﺈﻥ ﻭﺿﻌﺖ ﺣ ‪‬ﻴﺎ‬ ‫ﻓﺄﺣﻜﺎﻣﻬﺎ ﻓﻲ ﺍﻟﻤﺪﺓ ﻣﺎ ﺑﻴﻦ ﻣﻮﺕ ﺍﻟﺴﻴﺪ ﻭﻭﺿﻌﻬﺎ ﻛﺄﺣﻜﺎﻡ ﺍﻟﺤﺮﺓ؛ ﻷﻥ ﻭﻟﺪﻫﺎ‬ ‫ﻳﺮﺛﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ ﻣﻦ ﺃﺑﻴﻪ‪ ،‬ﻓﺘﺨﺮﺝ ﺣﺮﺓ؛ ﻷﻧﻬﺎ ﻣﺤﺮﻣﺘﻪ‪ .‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‪ :‬ﺑﺄﻥ‬ ‫ﺣﺮﺍ ﻓﻼ ﻳﺮﺙ ﻓﻼ ﺗﺨﺮﺝ ﺑﻪ‬ ‫ﻭﻟﺪ ﺍﻷﻣﺔ ﺍﻟﻤﺘﺴﺮﺍﺓ ﺣﺮ ﻳﺮﺙ‪ ،‬ﻭﻋﻠﻰ ﻏﻴﺮﻩ ﻟﻴﺲ ‪‬‬ ‫ﺣﺮﺓ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻼﻑ ﻓﻲ ﻭﻟﺪ ﺍﻷﻣﺔ ﺍﻟﻤﺘﺰﻭﺟﺔ‪ ،‬ﻭﺇﻥ ﻭﺿﻌﺖ ﻣﻴ ﺘﺎ ﻓﻬﻲ ﺃﻣﺔ ﺇﻻ ﺇﻥ‬ ‫ﻭﺭﺛﻬﺎ ﻣﻦ ﺗﺤﺮﺭ ﺑﻪ ﻛﻮﻟﺪ ﺁﺧﺮ)‪.(٢‬‬ ‫ ا‪!G,‬ف  ا‪G‬اق [‪ ./‬اﻹ‪Z‬د‬ ‫ﺃﻓﻌﺎﻝ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﺍﻟﺰﻭﺝ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻤﻌﻴﻦ ﻣﻮﻗﻮﻓﺔ ﻗﺒﻞ ﺍﻹﺷﻬﺎﺩ ﺇﻟﻰ ﺗﻤﺎﻡ‬ ‫ﺍﻟﻨﻜﺎﺡ ﺑﺎﻹﺷﻬﺎﺩ ﻓﺘﺘﻢ ﺃﻓﻌﺎﻟﻬﺎ ﻭﻋﺪﻡ ﺍﻟﺘﻤﺎﻡ ﻓﺘﺘﻢ ﺃﻓﻌﺎﻟﻪ ﻭﺗﺄﺧﺬﻩ ﻭﻣﺎ ﺗﻮﻟﺪ ﻣﻨﻪ ﺇﺫﺍ‬ ‫ﺗ ‪‬ﻢ ﻭﺗﺮﺩ ﻟﻪ ﻣﺎ ﺻﺮﻑ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺮﺩ ﻣﺎ ﺍﻧﺘﻔﻊ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺼﺢ ﻟﻬﺎ ﺑﻴﻌﻪ ﺣﺘﻰ ﺗﺠﺪﺩﻩ‬ ‫ﺑﻌﺪ ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻭﺗﺮﺩ ﻣﺎ ﺯﺍﺩ ﻣﻦ ﺧﺎﺭﺝ ﻛﺼﺒﻎ‪ ،‬ﻻ ﻣﺎ ﺯﺍﺩ ﻓﻲ ﻧﻔﺴﻪ ﻭﻟﻮ ﺑﻐﻼﺀ‬ ‫ﺍﻟﺴﻌﺮ‪ ،‬ﻭﺇﻥ ﻏﻴﺮﻩ ﺑﻨﺤﻮ ﻃﺤﻦ ﺃﻭ ﻋﻤﻞ ﻓﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﺷﺎﺀﺕ ﺃﺧﺬﺕ ﻗﻴﻤﺘﻪ ﻏﻴﺮ‬ ‫ﻣﻐﻴﺮ‪ ،‬ﺃﻭ ﺍﻟﻜﻴﻞ ﺃﻭ ﺍﻟﻮﺯﻥ ﺇﻥ ﺃﻣﻜﻦ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺤﻖ ﻗﺒﻞ ﺍﻟﺘﻤﺎﻡ ﻟﻢ ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺇﻥ‬ ‫ﻣﺤﺮﻣﺎ ﻣﻨﻬﺎ ﻭﻗﻒ ﺇﻟﻰ ﺍﻟﺘﻤﺎﻡ ﻓﺈﻥ ﺗ ‪‬ﻢ ﻋﺘﻖ‬ ‫‬‫ﺗ ‪‬ﻢ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺪﺭﻙ ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫ﻋﻠﻰ ﻣﺎ ﻣﺮ‪ ،‬ﻭﻳﺘﺒﻊ ﺍﻟﺼﺪﺍﻕ ﻣﺎ ﻳﺘﺒﻊ ﺍﻟﺸﻲﺀ ﺍﻟﻤﺒﻴﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻬﺬﻩ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ ﻭﻣﺎ ﻓﻴﻬﺎ ﻟﻢ ﻳﺪﺧﻞ ﻣﺎ ﻓﻴﻬﺎ ﻭﻟﻮ ﻧﺒﺎ ﺗﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧١/٦‬ ‪.١٧٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٧٢/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٢/٦‬ ‪.١٧٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪218‬‬ ‫ أ‪23‬اع ا‪G‬اق اﻵ‪ .H‬و &  ‪',a‬‬ ‫ﺩﺭﻫﻤﺎ ﺃﻭ‬ ‫‬‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ‬ ‫‬‫ﺍﻟﺼﺪﺍﻕ ﺍﻵﺟﻞ ﻭﺟﻬﺎﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﻳﺼﺪﻗﻬﺎ ﻛﺬﺍ ﻭﻛﺬﺍ‬ ‫ﺛﻮﺑﺎ ﺃﻭ ﺃﻣﺔ ﺃﻭ ﺷﺎﺓ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺇﻟﻰ ﺃﺟﻞ ﻣﺴﻤﻰ ﺃﻱ‪ :‬ﻣﺬﻛﻮﺭ ﺍﻻﺳﻢ ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫‬ ‫‬ ‫ﻣﺠﻬﻮﻻ ﻛﻘﺪﻭﻡ ﺍﻟﻤﺴﺎﻓﺮ ﻭﻧﺰﻭﻝ ﺍﻟﻤﻄﺮ ﻓﻼ‬ ‫ﻣﻌﻠﻮﻣﺎ ﻛﺮﻣﻀﺎﻥ ﻭﻛﻴﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺃﻭ‬ ‫‬ ‫ﺗﺰﻛﻴﻪ ﺇﻥ ﻛﺎﻥ ﻣﻤﺎ ﻳﺰﻛﻰ‪ ،‬ﺃﻭ ﻗﺼﺪﺕ ﺑﻪ ﺍﻟﺘﺠﺮ ﺣﺘﻰ ﻳﺤﻞ‪ ،‬ﻓﺈﺫﺍ ﺣﻞ ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ ﺯﻛﺘﻪ‪ ،‬ﻭﺇﻻ ﻓﺤﺘﻰ ﺗﻘﺒﻀﻪ‪ ،‬ﻭﻟﻮ ﻣﺴﺖ ﺃﻭ ﻃﻠﻘﺖ ﺃﻭ ﻓﺎﺭﻗﻬﺎ ﺑﻮﺟﻪ ﺃﻭ‬ ‫‬ ‫ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ﺣﻴﻦ ﻳﺠﻮﺯ ﻟﻬﺎ‪ ،‬ﺃﻭ ﻣﺎﺕ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ‪،‬‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻳﺤﻞ ﻛﻞ ﻣﺆﺟﻞ ﺇﺫﺍ ﻣﺎﺕ ﻣﻦ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺮﺩﻩ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺍﻟﻤﺆﻣﻨﻮﻥ‬ ‫‬ ‫ﺣﻼﻻ«)‪ ،(١‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﺷﺮﻃﺎ ﺣﺮﻡ‬ ‫‬‫ﺣﺮﺍﻣﺎ ﺃﻭ‬ ‫‬‫ﺷﺮﻃﺎ ﺃﺣﻞ‬ ‫‬‫ﻋﻠﻰ ﺷﺮﻭﻃﻬﻢ ﺇﻻ‬ ‫﴿ ‪] ﴾ ^ ] \ [ Z‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[١ :‬ﻭﺁﻳﺎﺕ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﻮﺩ‬ ‫ﻭﺃﺣﺎﺩﻳﺚ ﺫﻟﻚ‪ ،‬ﻭﻷﻥ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﺒﻴﻊ ﻭﺍﻻﺳﺘﺌﺠﺎﺭ ﺇﺧﻮﺓ‪ ،‬ﻭﻟﻠﺘﺄﺧﻴﺮ ﻗﺴﻂ ﻣﻦ‬ ‫ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﺍﻟﻘﻴﻤﺔ ﺃﻭ ﺍﻷﺟﺮﺓ ﺩﻭﻥ ﻣﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﻟﻢ ﺗﻘﺒﻞ‬ ‫ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺍﻟﺒﺎﺋﻊ ﻭﺍﻟﻤﺴﺘﺄﺟﺮ ﺗﺄﺧﻴﺮﻩ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ‬ ‫ﻋﻠﻰ ﺻﺪﺍﻕ ﺃﻭ ﺣﺒﺎﺀ ﺃﻭ ﻋﺪﺓ ﻗﺒﻞ ﻋﺼﻤﺔ ﺍﻟﻨﻜﺎﺡ ﻓﻬﻮ ﻟﻬﺎ«)‪ ،(٢‬ﻓﺠﻌﻞ ﻣﺎ ﺫﻛﺮ ﻟﻬﺎ‪،‬‬ ‫ﻭﻣﻤﺎ ﺫﻛﺮﻩ ﺍﻟﻮﻋﺪ ﻓﻘﺪ ﺟﻌﻞ ﺍﻟﻤﻮﻋﻮﺩ ﺑﻪ ﻟﻬﺎ‪ ،‬ﻓﻠﻴﻜﻦ ﻟﻬﺎ ﻛﻤﺎ ﻫﻮ ﻣﻮﻋﻮﺩ ﺑﻪ ﺇﻟﻰ‬ ‫ﺃﺟﻞ ﺇﻥ ﻭﻋﺪ ﺇﻟﻰ ﺃﺟﻞ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﻣﻦ ﻳﻌﻄﻴﻪ ﺃﻭ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺃﻭ ﺗﺴﺮﻯ ﺇﻻ ﺇﻥ‬ ‫ﻛﺎﻥ ﺍﻷﺟﻞ ﺍﻟﻤﺴﻤﻰ ﺃﺣﺪ ﻫﺬﻩ ﺍﻟﻤﺬﻛﻮﺭﺍﺕ ﻓﺈﻧﻪ ﻳﺤﻞ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻳﻨﻔﺴﺦ‬ ‫ﺑﺎﻟﺘﻌﻠﻴﻖ ﺇﻟﻰ ﺃﺣﺪ ﻫﺬﻩ ﺍﻟﻤﺬﻛﻮﺭﺍﺕ ﻭﻧﺤﻮﻫﺎ ﻟﻠﺠﻬﻞ ﺇﻥ ﻟﻢ ﻳﻘﻊ ﻣﺲ‪ ،‬ﻭﺃﺟﺎﺯﻩ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺇﻥ ﻓﺎﺩﺍﻫﺎ ﻭﺭﺍﺟﻌﻬﺎ ﻗﺒﻞ ﺍﻷﺟﻞ ﺣﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ‬ ‫ﻳﺤﻞ ﺍﻷﺟﻞ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﺍﻟﺼﻠﺢ ﺑﻴﻦ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﺡ‪.١٣٥٢ :‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪219‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﺼﺪﻗﻬﺎ ﻛﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ﻣﺆﺟﻠﺔ ﻻ ﻟﻤﺴﻤﻰ ﺑﺄﻥ ﻳﻘﻮﻝ ﻟﻬﺎ‪ :‬ﺇﻧﻬﺎ‬ ‫ﺃﺟﻼ‪ ،‬ﻫﺬﺍ ﻣﺮﺍﺩﻫﻢﺭﺣﻤﻬﻢ ﺍﷲﻓﻴﻤﺎ ﻳﻈﻬﺮ ﻣﻦ ﻋﺒﺎﺭﺍﺗﻬﻢ‪ ،‬ﺛﻢ‬‫ﻣﺆﺟﻠﺔ ﻭﻻ ﻳﺬﻛﺮ ‬ ‫ﺭﺃﻳﺖ ﻛﻼﻡ ﺃﺑﻲ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ @ ﻛﺎﻟﺼﺮﻳﺢ ﻓﻲ ﺫﻟﻚ ﺇﺫ ﻗﺎﻝ‪:‬‬ ‫ﻭﺃﻣﺎ ﺍﻵﺟﻞ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﻓﻼ ﺗﺪﺭﻛﻪ ﺣﺘﻰ ﻳﺤﻞ ﺃﺟﻠﻪ‪ ،‬ﻭﺣﻠﻮﻝ ﺃﺟﻠﻪ ﺑﻴﻨﻮﻧﺔ ﺗﻘﻊ‬ ‫ﺑﻴﻨﻬﻤﺎ ﺑﻤﻮﺕ ﺃﻭ ﻏﻴﺮﻩ ﺃﻭ ﺑﺘﺰﻭﻳﺞ ﺃﻭ ﺗﺴﺮ ﻓﻼ ﺗﺤﺘﺎﺝ ﻓﻲ ﻫﺬﺍ ﺇﻟﻰ ﺍﻟﺸﺮﻁ ﻋﻨﺪ‬ ‫ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺍﻫ ‪ ،‬ﻓﻴﺤﻞ ﺑﻤﻮﺕ ﺃﺣﺪﻫﻤﺎ ﻭﺑﻄﻼﻗﻬﺎ ﺑﺎﺋﻨﺎ‪ ،‬ﺃﻱ‪ :‬ﻃﻼﻗﺎ ﻻ ﺭﺟﻌﺔ ﻓﻴﻪ‬ ‫ﺷﺎﻣﻞ ﻟﻠﻔﺪﺍﺀ‪ ،‬ﻭﻃﻼﻗﻬﺎ ﻧﻔﺴﻬﺎ ﺇﺫﺍ ﺟﺎﺯ ﻟﻬﺎ‪ ،‬ﻭﺍﻟﻄﻼﻕ ﺑﺎﻟﺤﻜﻢ ﻭﺑﺎﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ‬‫ﺑﻄﻼﻕ ﺭﺟﻌﻲ‪ ،‬ﻷﻥ ﺍﻧﻘﻀﺎﺀﻫﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻄﻼﻕ ﻭﻟﻮﻻﻩ ﻟﻢ ﺗﻜﻦ ﻋﺪﺓ‬ ‫ﺗﻨﻘﻀﻲ‪ ،‬ﻭﺳﻮﺍﺀ ﻃﻠﻖ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﻮﻟﻲ ﺑﺄﻥ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﺑﻴﺪﻩ‪ ،‬ﻭﺇﻥ ﻃﻠﻖ ﺍﻟﺰﻭﺝ‬ ‫ﻗﺒﻠﻪ ﻭﻗﻊ‪ ،‬ﻭﺑﺎﻧﻘﻀﺎﺋﻬﺎ ﺑﻌﺪ ﺍﻟﻔﺪﺍﺀ ﻭﺑﻔﻮﺍﺗﻬﺎ ﺑﺈﻳﻼﺀ ﺃﻭ ﻇﻬﺎﺭ ﻭﺑﺤﺮﻣﺔ ﻭﺑﻨﻜﺎﺡ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﺸﺘﺮﻁ ﺃﻥ ﻻ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺃﻭ ﻻ ﻳﺘﺴﺮﻯ ﻭﻟﻮ ﺃﺫﻧﺖ ﻟﻪ‪.‬‬ ‫ﻭﻟﻮ ﺗﺰﻭﺝ ﻣﻔﺘﺪﻳﺔ ﻣﻨﻪ ﻓﻲ ﻋﺪﺗﻬﺎ ﺃﻭ ﺻﺒﻴﺔ ﻭﺇﻥ ﻧﻜﺢ ﻋﻠﻴﻬﺎ ﺑﻨﺸﻮﺯﻫﺎ ﻭﺧﻮﻓﻪ‬ ‫ﺍﻟﻌﻨﺖ‪ ،‬ﻭﻟﻮ ﺍﺣﺘﺞ ﻋﻠﻴﻬﺎ ﺇﻣﺎ ﺃﻥ ﺗﻄﻴﻌﻪ ﻭﺇﻣﺎ ﺃﻥ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ ﻭﺃﻥ ﻻ ﺻﺪﺍﻕ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺇﻥ ﺗﺎﺑﺖ ﻋﻠﻰ ﻗﻮﻝ‪ :‬ﺇﻧﻬﺎ ﺇﺫﺍ ﺗﺎﺑﺖ ﻣﻦ ﺍﻟﻨﺸﻮﺯ ﺭﺟﻊ ﻟﻬﺎ ﺻﺪﺍﻗﻬﺎ‪،‬‬ ‫ﺃﻭ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻟﻠﻨﺎﺷﺰﺓ ﺣﻘﻮﻗﻬﺎ ﻣﺎ ﻟﻢ ﺗﺨﺮﺝ ﻣﻦ ﺑﻴﺘﻪ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﻨﺸﻮﺯ‬ ‫ﻣﺒﻄﻞ ﻟﻠﺤﻘﻮﻕ ﺣﺘﻰ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﺑﺘﺴﺮ‪ ،‬ﻭﻟﻮ ﻧﻜﺢ ﺃﻭ ﺗﺴﺮﻯ ﺑﺈﺫﻧﻬﺎ ﻭﻟﻮ ﺃﺫﻧﺖ‬ ‫ﻓﻲ ﻏﻴﺮ ﻣﻌﻴﻨﺔ ﺃﻭ ﻓﺎﺭﻕ ﺍﻷﺧﻴﺮﺓ ﻗﺒﻞ ﻣﺲ ﻭﻗﺒﻞ ﻗﺒﺾ ﺻﺪﺍﻕ)‪.(١‬‬ ‫ أ‪ m:‬ا!أة ‪$‬ا[ اﻵ‪.H‬‬ ‫ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺄﺧﺬ ﻣﻦ ﺻﺪﺍﻗﻬﺎ ﺍﻵﺟﻞ‪ ،‬ﺍﻟﺬﻱ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‪ ،‬ﻟﺸﺮﺍﺀ ﺧﺎﺩﻡ ﻟﻬﺎ‪،‬‬ ‫ﻭﻟﻮﻟﺪﻫﺎ ﺇﺫﺍ ﺍﺣﺘﺎﺟﺖ‪ ،‬ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻭﻟﻨﻔﻘﺔ ﻭﺍﻟﺪﻳﻬﺎ‪ ،‬ﺇﺫﺍ ﺣﻜﻢ ﻋﻠﻴﻬﺎ ﺑﻨﻔﻘﺘﻬﻤﺎ‪ ،‬ﺃﻭ‬ ‫ﻧﻔﻘﺔ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﻤﺎ ﻭﻟﺪ ﻏﻴﺮﻫﺎ‪ ،‬ﺃﺧﺬﺕ ﻣﻨﻪ ﺑﻘﺪﺭ ﺣﺼﺘﻬﺎ‪ ،‬ﺍﻟﺘﻲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٤/٦‬ ‪ ،١٧٥‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪ ٢٣٨/٢‬ ‪.٢٣٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪220‬‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻬﺎ ﺃﻥ ﺗﺤﺞ ﻣﻨﻪ ﻟﻠﻔﺮﻳﻀﺔ‪ ،‬ﻭﺗﺨﺪﻡ ﻭﺍﻟﺪﻳﻬﺎ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻣﺎﻝ‪ ،‬ﺗﻘﺪﺭ‬ ‫ﺑﻪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻟﻴﺲ ﻟﻬﺎ ﺃﻥ ﺗﺄﺧﺬ ﻣﻦ ﺻﺪﺍﻗﻬﺎ ﺍﻵﺟﻞ ﻟﺸﻲﺀ ﻣﻦ ﻫﺬﺍ ﻭﻫﻮ‬ ‫ﺁﺟﻞ ﺣﺘﻰ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻳﻄﻠﻘﻬﺎ‪ ،‬ﺃﻭ ﻳﻤﻮﺕ ﻋﻨﻬﺎ ﺃﻭ ﺗﻤﻮﺕ ﻋﻨﻪ‪ ،‬ﺛﻢ ﻳﺤﻞ ﻟﻬﺎ‬ ‫ﻛﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﺎ ﺃﻥ ﺗﺄﺧﺬ ﻣﻨﻪ ﻟﺤﺞ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﻟﻬﺎ ﺃﻥ ﺗﺄﺧﺬ ﻣﻨﻪ ﻟﺼﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻋﻨﻬﺎ‬ ‫ﻭﻋﻦ ﻋﺒﻴﺪﻫﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﻟﻴﺲ ﻟﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﺰﻣﻬﺎ ﺩﻳﻦ ﺃﻭ ﻛﻔﺎﺭﺓ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﺎ ﺃﻥ‬ ‫ﺗﺄﺧﺬ ﺯﻭﺟﻬﺎ ﺑﺼﺪﺍﻗﻬﺎ‪ ،‬ﻟﻘﻀﺎﺀ ﺩﻳﻨﻬﺎ‪ ،‬ﻭﻻ ﻛﻔﺎﺭﺓ ﻳﻤﻴﻨﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺁﺟﻼ)‪.(١‬‬ ‫ ا‪G‬اق ا ٴ‪ .H2‬ﻷ‪N@ !+ .H‬‬ ‫ﻭﺭﺩ ﻓﻲ ﺍﻟﺘﺎﺝ ﺃﻥ ﺍﻟﻤﺆﺟﻞ‪ ،‬ﺃﻱ‪ :‬‬ ‫ﺃﺟﻼ ﻏﻴﺮ ﻣﺴﻤﻰ ﺇﻟﻰ ﺃﺟﻠﻪ ﻋﻨﺪ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﺘﺰﻭﺝ ﺃﻭ ﻣﻮﺕ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﺍﺣﺘﻴﺎﺟﻬﺎ ﺇﻟﻰ ﺧﺎﺩﻡ ﻛﻤﺎ ﺑﻴﻨﻪ ﺑﻘﻮﻟﻪ‪ :‬ﺣﺘﻰ‬ ‫ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺃﻭ ﻳﺘﺴﺮﻯ ﺃﻭ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺧﺎﺩﻡ ﺃﻭ ﻳﻤﻮﺕ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻟﻬﺎ‬ ‫ﺑﺎﻟﺘﺴﺮﻱ ﻋﻨﺪ ﺃﺑﻲ ﻋﻠﻲ ﻭﺑﺸﻴﺮ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻤﻮﺻﻠﻲ‪ :‬ﻻ ﻳﺤﻞ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺑﺘﺰﻭﺝ ﻭﻻ ﺑﺘﺴﺮ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﺑﻬﺎ ﻭﻟﻢ ﻳﺴﻢ ﺍﻷﺟﻞ ﻣﺎ ﻫﻮ ﻓﻌﺎﺟﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺗﺄﺧﺬ ﻣﻦ ﺃﺟﻠﻬﺎ ﻟﺸﻲﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺄﺧﺬ ﻟﻤﺎ ﻟﺰﻣﻬﺎ ﻛﻨﻔﻘﺔ ﻣﻦ ﻟﺰﻣﺘﻬﺎ ﻧﻔﻘﺘﻪ ﻭﺣﺞ‬ ‫ﻓﺮﻳﻀﺔ ﻭﺧﻼﺹ ﺩﻳﻦ ﻭﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻠﺰﻭﻣﻬﺎ‪ ،‬ﻭﻟﺸﺮﺍﺀ ﺧﺎﺩﻡ‬ ‫ﻳﺨﺪﻣﻬﺎ‪ ،‬ﺃﻭ ﺃﺑﻮﻳﻬﺎ ﻭﻗﻴﻞ‪ :‬ﻟﺨﺪﻣﺘﻬﻤﺎ ﻭﺣﺞ ﺍﻟﻔﺮﺽ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﻣﺎﻝ ﻓﻠﺘﺼﺮﻑ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻞ ﺇﻥ ﺗﺰﻭﺝ ﺃﺧﺮﻯ ﻭﻓﺎﺭﻗﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ﻭﻗﺒﻞ ﻃﻠﺐ ﺍﻷﻭﻟﻰ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﻳﺤﻞ ﺇﻥ ﻗﺒﻀﺖ ﺍﻷﺧﺮﻯ ﻋﺎﺟﻠﻬﺎ ﻗﺒﻞ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺤﻞ ﺇﻥ ﺃﺫﻧﺖ ﻟﻪ ﻓﻲ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺫﻧﺖ ﻓﻲ ﻏﻴﺮ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﺃﻭ‬ ‫ﻓﺎﺩﺍﻫﺎ ﻭﺭﺍﺟﻌﻬﺎ ﺣﻞ ﺃﺟﻠﻬﺎ ﻻ ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺟﻠﻬﻤﺎ ﻷﻥ ﺍﻟﺮﺟﻌﺔ ﻛﺎﻟﻨﻜﺎﺡ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٢/٨‬‬ ‫‪221‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺃﺟﻞ ﺍﻷﺧﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ﻓﻼ ﻳﺤﻞ ﺣﺘﻰ ﺗﺨﺮﺝ‬ ‫ﺍﻟﺪﺍﺧﻠﺔ‪ ،‬ﺛﻢ ﻳﺘﺰﻭﺝ ﺃﺧﺮﻯ‪ ،‬ﻭﺇﻧﻪ ﺇﻥ ﺳﻜﺘﺖ ﻋﻦ ﻃﻠﺒﻪ ﺣﻴﻦ ﺗﺰﻭﺝ ﻟﻢ ﻳﺤﻞ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻞ ﻭﻟﻮ ﺃﺫﻧﺖ ﻟﻪ ﻓﻲ ﻣﻌﻴﻨﺔ ﺇﻻ ﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺗﺰﻭﺝ ﻓﻼﻧﺔ ﻭﻻ ﺃﻃﺎﻟﺒﻚ ﺑﻪ‬ ‫ﻭﺇﻧﻤﺎ ﻳﺤﻞ ﺑﺎﻟﺘﺰﻭﺝ ﻧﺼﻔﻪ ﺇﻻ ﺇﻥ ﻣﺲ ﻗﺒﻠﻪ ﻓﻜﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺰﻭﺝ ﺣﻞ ﻛﻠﻪ ﻭﻟﻮ‬ ‫ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻞ ﺑﺘﺰﻭﺝ ﺍﻟﺼﺒﻴﺔ ﺣﺘﻰ ﺗﺒﻠﻎ ﻭﺗﺮﺿﻰ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻋﻠﻰ‬ ‫ﺻﺒﻴﺔ ﺩﺧﻞ ﺑﻬﺎ ﺍﻣﺮﺃﺓ ﻟﻢ ﻳﺤﻞ ﺣﺘﻰ ﺗﺒﻠﻎ‪ ،‬ﻭﻣﻦ ﻗﺎﻟﺖ ﻛﻠﺘﺎ ﺍﻣﺮﺃﺗﻴﻪ‪ :‬ﺗﺰﻭﺟﻨﻲ‬ ‫ﻗﺒﻞ‪ ،‬ﺃﺧﺬ ﺑﺄﺟﻞ ﻣﻦ ﺑﻴﻨﺖ‪ ،‬ﻭﺇﻥ ﺑﻴﻨﺘﺎ ﺃﺧﺬ ﺑﻤﻦ ﺃﺭﺧﺖ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺣﺮ ﺃﻣﺔ‬ ‫ﺑﺄﺟﻞ ﻏﻴﺮ ﻣﺴﻤﻰ ﺛﻢ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺣﺮﺓ ﺃﻭ ﺭﺍﺟﻊ ﻋﻠﻴﻬﺎ ﺣﺮﺓ ﻗﺪ ﻓﺎﺩﺍﻫﺎ ﺃﻭ ﻃﻠﻘﻬﺎ‬ ‫ﺑﺎﺋ ﻨﺎ ﻗﺒﻞ ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﻓﻌﻨﺪﻱ ﺃﻧﻪ ﻳﺤﻞ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺗﺴﺮﻯ‪ ،‬ﻭﻳﺪﻝ ﻟﻬﺬﺍ ﺃﻥ ﺍﻟﻤﺼﻨﻒ‬ ‫ﻟﻢ ﻳﺘﻌﺮﺽ ﻟﺨﺼﻮﺹ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺑﻞ ﺳﻜﺖ‪ ،‬ﻓﺘﺪﺧﻞ ﻓﻲ ﻋﻤﻮﻡ ﺣﻠﻮﻝ‬ ‫ﺍﻷﺟﻞ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻤﺤﺸﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﺑﻲ ﺳﺘﺔ ﺍﻟﻌﻼﻣﺔ ‪: 5‬‬ ‫ﺇﻧﻪ ﻻ ﻳﺤﻞ ﺑﺎﻟﺤﺮﺓ ﻋﻠﻰ ﺍﻷﻣﺔ ﻷﻥ ﺍﻟﺘﺰﻭﺝ ﺍﻷﻭﻝ ﻧﺎﻗﺺ‪ ،‬ﻷﻥ ﺍﻷﻣﺔ ﻻ ﺗﺤﺼﻦ‬ ‫ﺍﻟﺤﺮ ﺑﺎﻟﺘﺮﻗﻲ ﺇﻟﻰ ﻣﺎ ﻳﺤﺼﻨﻪ ﻻ ﻳﻘﺪﺡ ﻓﻲ ﺣﻘﻪ‪ ،‬ﻭﻫﻮ ﻣﺒﻨﻲ ﻋﻠﻰ ﺃﻥ ﻧﻜﺎﺡ ﺍﻟﺤﺮﺓ‬ ‫ﻏﻴﺮ ﻃﻼﻕ ﺍﻷﻣﺔ‪ ،‬ﺃﻣﺎ ﻋﻠﻰ ﺇﻧﻪ ﻃﻼﻕ ﻟﻬﺎ ﻓﻴﺤﻞ ﻟﺤﺼﻮﻝ ﺍﻟﻔﺮﻗﺔ ﻭﻓﻬﻢ ﺫﻟﻚ ﻣﻦ‬ ‫ﻗﻮﻝ ﺃﺑﻲ ﺯﻛﺮﻳﺎﺀ ﻭﻛﺬﻟﻚ ﺍﻷﻣﺔ ﺇﺫﺍ ﺗﺰﻭﺟﻬﺎ ﺑﻤﺜﻞ ﺫﻟﻚ ﺍﻟﺼﺪﺍﻕ ﻓﺈﻧﻪ ﻳﺤﻞ ﺇﻥ‬ ‫ﻣﺎﺕ ﺍﻟﺰﻭﺝ ﺃﻭ ﻣﺎﺗﺖ ﺍﻷﻣﺔ ﺃﻭ ﻃﻠﻘﻬﺎ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎ ﻓﻲ ﻃﻼﻕ ﺍﻟﺤﺮﺓ‪ ،‬ﺃﻭ ﺗﺰﻭﺝ‬ ‫ﻋﺒﺪﺍ‪،‬‬ ‫ﺣﺮﺍ‪ ،‬ﻓﻘﻴﺪ ﺑﻘﻮﻟﻪ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻋﺒﺪﺍ ﺃﻭ ﺗﺴﺮﻯ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ‪‬‬ ‫ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻭﻟﻴﺲ ﺑﻤﺘﻌﻴﻦ ﻹﻣﻜﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺇﻧﻤﺎ ﻫﻮ ﻟﻜﻮﻥ ﺍﻟﺤﺮ ﻻ ﻳﺘﺰﻭﺝ ﺃﻣﺘﻴﻦ‪:‬‬ ‫ﺑﻞ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻟﺨﻮﻑ ﺍﻟﻌﻨﺖ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺕ ﻓﻲ ﻣﺤﻠﻪ‪ ،‬ﻭﻟﻜﻮﻧﻪ‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺣﺮﺓ ﻛﺎﻥ ﻃﻼﻗﺎ ﻟﻸﻣﺔ ﻳﺤﻞ ﺻﺪﺍﻗﻬﺎ ﺑﺎﻟﻄﻼﻕ ﻻ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﺇﺫ ﻳﺤﺘﻤﻞ‬ ‫ﺑﻨﺎﺅﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻗﻴﺪ ﺍﻟﺘﺴﺮﻱ ﺑﺎﻟﺤﺮ ﻷﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﻤﻠﻚ ﺍﻷﻣﺔ ﺃﻭ ﻏﻴﺮﻫﺎ‪،‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻳﻤﻠﻚ ﺃﺟﺎﺯ ﻟﻪ ﺗﺴﺮﻱ ﻣﺎ ﻣﻠﻚ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٥/٦‬ ‪.١٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪222‬‬ ‫ @ ‪ ' .6‬ا‪G‬اق ا ٴ‪.H2‬‬ ‫ﻻ ﻳﺤﻞ ﻣﺆﺟﻞ ﻋﻠﻰ ﺣﺮ ﻷﻣﺔ ﺃﻭ ﻋﻠﻰ ﺳﻴﺪ ﻋﺒﺪ ﻟﺰﻭﺟﺘﻪ ﺍﻷﻣﺔ ﺃﻭ ﺍﻟﺤﺮﺓ‬ ‫ﺑﻤﻮﺕ ﺳﻴﺪ ﺍﻷﻣﺔ ﺃﻭ ﺳﻴﺪ ﺍﻟﻌﺒﺪ ﺃﻭ ﺑﺨﺮﻭﺝ ﺃﺣﺪﻫﻤﺎ ﻣﻦ ﻣﻠﻜﻪ ﻭﻟﻮ ﺑﻌﺘﻖ‪ ،‬ﻟﻜﻦ‬ ‫ﺇﻥ ﻋﺘﻘﺖ ﻭﺍﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ﺑﻄﻞ ﺻﺪﺍﻗﻬﺎ ﻛﻤﺎ ﻳﺄﺗﻲ‪ ،‬ﻭﻳﻘﻴﻢ ﻋﺒﺪ ﻋﻠﻰ ﺃﻣﺔ ﻭﻟﻮ‬ ‫ﻋﺘﻘﺎﻫﻤﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﺣﻞ ﺍﻷﺟﻞ ﺇﻥ ﺍﺧﺘﺎﺭ ﻧﻔﺴﻪ ﺇﺫﺍ ﻋﺘﻖ‪ ،‬ﻭﺣﻞ ﺍﻟﻨﺼﻒ ﻓﻘﻂ‬ ‫ﻭﻣﺎ ﻋﻠﻴﻪ ﺳﻮﺍﻩ ﺇﻥ ﺍﺧﺘﺎﺭ ﻗﺒﻞ ﺍﻟﻤﺲ ﻭﻛﺎﻥ ﺍﺧﺘﻴﺎﺭﻩ ﻧﻔﺴﻪ ﻓﺮﻗﺔ ﺑﻼ ﻃﻼﻕ‪ ،‬ﻭﻫﻲ‬ ‫ﻓﺴﺦ ﻧﻜﺎﺡ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ﻣﺎ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺑﺘﻄﻠﻴﻘﺎﺕ ﺛﻼﺙ ﺇﻥ ﻛﺎﻧﺖ ﺣﺮﺓ‬ ‫ﻭﺇﻻ ﻓﺒﺎﺛﻨﺘﻴﻦ ﻷﻥ ﺍﻷﻣﺔ ﺗﺒﻴﻦ ﺑﻬﻤﺎ‪ ،‬ﻻ ﻟﻼﻋﺘﺪﺍﺩ ﺑﺘﻠﻚ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺗﺒﻄﻠﻪ ﺃﻣﺔ ﺇﻥ‬ ‫ﺍﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ﺇﺫﺍ ﻋﺘﻘﺖ ﻓﻴﺮﺩ ﺇﻟﻴﻬﺎ ﺇﻥ ﻗﺒﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺴﻬﺎ ﻓﻌﻠﻴﻪ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻟﺴﻴﺪﻫﺎ‪ ،‬ﻭﺇﻻ ﻓﻨﺼﻔﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ‪ :‬ﻟﺴﻴﺪﻫﺎ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻣﺲ ﺍﻟﺰﻭﺝ ﺃﻭ ﻟﻢ ﻳﻤﺲ‪.‬‬ ‫ﻭﻻ ﻳﺼﺢ ﺗﺄﺟﻴﻞ ﻓﻲ ﺻﺪﺍﻕ ﻣﻌﻴﻦ ﺣﻀﺮ ﺃﻭ ﻏﺎﺏ‪ ،‬ﻭﺗﺴﺘﺤﻘﻪ ﻛﺎﻷﺻﻞ‬ ‫ﺍﻟﺤﺎﺿﺮ ﺃﻭ ﺍﻟﻐﺎﺋﺐ ﻟﺠﻮﺍﺯ ﺍﻟﺠﻬﻞ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻣﻦ ﺣﻴﻦ ﺍﻟﻌﻘﺪ؛ ﻷﻥ ﺗﻌﻴﻴﻨﻪ ﻣﺎﻧﻊ‬ ‫ﻣﻦ ﻗﺒﻮﻝ ﺍﻟﺬﻣﺔ ﻭﻣﻦ ﺩﺧﻮﻟﻪ ﻓﻴﻬﺎ ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺒﻴﻊ)‪.(١‬‬ ‫ @‪! I‬ض ‪$‬ا[ و& ‪ !am‬أ‪ '3‬آ‪ .H‬أو ‪.H8‬‬ ‫ﺃﺟﻼ ﻓﻬﻮ ﻋﺎﺟﻞ ﻋﻨﺪﻱ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻋﺎﺩﺓ‪،‬‬‫ﻣﻦ ﺃﺻﺪﻕ ﻭﻟﻢ ﻳﺬﻛﺮ ﻋﺠﻠﺔ ﻭﻻ ‬ ‫‬ ‫ﻭﺁﺟﻼ ﻓﻌﺎﺟﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺎﺟﻞ ﻣﻄﻠﻘﺎ‪،‬‬‫‬ ‫ﻋﺎﺟﻼ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻤﻞ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﻞ ﺑﻤﻮﺕ‪ ،‬ﻭﻣﺎ ﺫﻛﺮ ﻣﻌﻪ ﻗﺒﻞ ﻭﺇﻥ ﺑﻴﻨﺖ ﻋﻠﻰ ﺃﻧﻪ‬ ‫ﻋﺎﺟﻞ‪ ،‬ﻭﺑﻴﻦ ﻋﻠﻰ ﺃﻧﻪ ﺁﺟﻞ ﺃﺧﺬ ﺑﺒﻴﻨﺘﻬﺎ‪ ،‬ﻭﺗﻘﺪﻡ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻟﺤﺎﻝ‪.‬‬ ‫ﻭﺗﻤﻨﻌﻪ ﻣﻦ ﻭﻃﺌﻬﺎ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻬﺎ ﻭﻟﻮ ﻓﻲ ﻏﻴﺮ ﺍﻟﻔﺮﺝ ﺃﻭ ﺑﺎﻟﻴﺪ ﻭﻟﻮ ﺃﻣﺔ ﺃﻭ‬ ‫ﻃﻔﻠﺔ ﺇﻻ ﺇﻥ ﺃﺑﺎﺡ ﺳﻴﺪ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﻋﺎﺟﻞ ﻭﻗﺎﻝ‪ :‬ﺁﺟﻞ ﻭﻻ ﺑﻴﻨﺔ ﻓﻘﻮﻝ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٧/٦‬ ‪.١٧٨‬‬ ‫‪223‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﻮﻝ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺍﻷﺟﻞ ﻭﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺣﻠﻮﻟﻪ ﻓﺎﻟﺨﻠﻒ‪،‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺑﻘﻲ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﺍﻷﺟﻞ ﻓﻤﺪﻉ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫ﻣﺨﺼﻮﺻﺎ ﺃﻭ ﻏﻴﺮ ﻣﺨﺼﻮﺹ ﺃﻭ ﻛﺎﻥ ﻏﻴﺮ‬ ‫‬‫‬ ‫ﻭﺁﺟﻼ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻵﺟﻞ ﻣﻌﻴ ﻨﺎ‬‫‬ ‫ﻋﺎﺟﻼ‬ ‫ﻣﻌﻴﻦ ﻓﻴﺤﻞ ﻋﻠﻰ ﻧﺤﻮ ﺍﻟﻤﻮﺕ ﻭﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺘﺴﺮﻱ ﻭﺍﻟﻄﻼﻕ ﺣﺘﻰ ﻳﻌﻄﻴﻬﺎ‬ ‫ﺍﻟﻌﺎﺟﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ ﺣﺘﻰ ﺣﻞ ﺍﻷﺟﻞ ﺟﺎﺯ ﻣﻨﻌﻬﺎ ﻟﻪ ﺣﺘﻰ ﻳﺆﺩﻳﻬﻤﺎ‪ ،‬ﻷﻥ‬ ‫ﺍﻵﺟﻞ ﺻﺎﺭ ﺑﺤﻠﻮﻟﻪ ﻛﺎﻟﻌﺎﺟﻞ‪ ،‬ﻓﻠﻮ ﻟﻢ ﻳﻤﺴﻬﺎ ﺣﺘﻰ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺃﻭ ﺗﺴﺮﻯ ﺃﻭ‬ ‫ﺭﺍﺟﻊ ﻋﻠﻰ ﺣﺪ ﻣﺎ ﻣﺮ ﻓﻠﻬﺎ ﻣﻨﻌﻪ ﺣﺘﻰ ﻳﺆﺩﻱ ﺍﻵﺟﻞ ﻛﻤﺎ ﺇﺫﺍ ﺃﺟﻞ ﺇﻟﻰ ﻣﺪﺓ‬ ‫ﻣﺨﺼﻮﺻﺔ ﺃﻭ ﺷﻲﺀ ﻣﺨﺼﻮﺹ ﻣﻌﻴﻦ ﺃﻭ ﻏﻴﺮ ﻣﻌﻴﻦ ﻭﻟﻢ ﻳﻤﺲ ﺣﺘﻰ ﺣﻞ ﺍﻷﺟﻞ‪،‬‬ ‫ﻗﻬﺮﺍ ﺃﻭ ﻓﻲ ﻧﻮﻡ ﺃﻭ ﻃﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﺃﻭ ﺃﻣﺔ‬ ‫ﻓﺈﻥ ﻟﻪ ﻣﻨﻌﻪ ﺣﺘﻰ ﻳﺆﺩﻳﻪ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ‬ ‫ﻟﻢ ﺗﻤﻨﻌﻪ ﺑﻌﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻤﻨﻌﻪ ﻭﻟﻠﻮﻟﻲ ﻣﻨﻊ ﻃﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﻭﻟﻠﺴﻴﺪ ﻣﻨﻊ ﺃﻣﺔ‬ ‫ﺣﺘﻰ ﻳﺆﺩﻱ‪ ،‬ﻭﻟﻠﻤﺮﺃﺓ ﻭﻭﻟﻲ ﺍﻟﻄﻔﻠﺔ ﻭﺍﻟﻤﺠﻨﻮﻧﺔ ﻭﺳﻴﺪ ﺍﻷﻣﺔ ﻣﻨﻊ ﺍﻟﺰﻭﺝ ﺍﻟﻄﻔﻞ‬ ‫ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻌﺒﺪ ﺣﺘﻰ ﻳﺆﺩﻱ ﺍﻟﻮﻟﻲ ﻭﺍﻟﺴﻴﺪ)‪.(١‬‬ ‫ أداء ا‪G‬اق  ‪2‬ن ‪ I‬أو ا?؟‬ ‫‬ ‫ﻋﺎﺟﻼ‬‫‬ ‫ﻣﻜﻴﻼ ﺃﻭ ﻣﻮﺯﻭ ﻧﺎ ﻓﻠﻬﺎ ﺃﻥ ﺗﺘﻤﺴﻚ ﺑﻪ ﺇﺫﺍ ﺣﻞ ﺃﻭ ﻛﺎﻥ‬ ‫ﺇﻥ ﺃﺻﺪﻕ ﻟﻬﺎ‬ ‫ﺃﻗﺮ ﺑﻤﺎ ﻗﺎﻟﺖ ﺃﻭ ﺑﻴﻨﺖ ﻋﻠﻴﻪ ﺑﺄﺩﺍﺀ ﺍﻟﺠﻨﺲ ﺑﻜﻴﻞ ﺃﻭ‬ ‫ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﻓﻴﺠﺒﺮﻩ ﺇﻥ ‪‬‬ ‫ﻭﺯﻥ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻜﻴﻞ ﺃﻭ ﺗﺰﻥ ﺇﻻ ﺇﻥ ﺃﺟﺎﺯ ﻟﻬﺎ ﻭﺭﺿﻴﺖ‪ ،‬ﻭﻳﺠﺒﺮ ﻭﻟﻲ‬ ‫ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﺧﻠﻴﻔﺘﻬﻤﺎ ﻭﺳﻴﺪ ﺍﻟﻌﺒﺪ ﻭﺫﻟﻚ ﺑﻜﻴﻞ ﺃﻭ ﻭﺯﻥ ﺑﻠﺪ ﺗﺰﻭﺟﻬﺎ ﻓﻴﻪ‬ ‫‬ ‫ﻣﻜﻴﺎﻻ ﺃﻭ ﻣﻴﺰﺍ ﻧﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻴﻪ ﻣﻜﺎﻳﻴﻞ ﺃﻭ ﻣﻮﺍﺯﻳﻦ ﻭﻟﻢ ﻳﻌﻴﻨﺎ‬ ‫ﺇﻥ ﻟﻢ ﻳﻌﻴﻨﺎ‬ ‫ﻓﺒﺎﻷﻭﺳﻂ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻛﻞ ‬ ‫ﻧﺼﻔﺎ ﺇﻥ ﻛﺎﻥ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﺛﻠﺜﺎ ﺇﻥ ﻛﺎﻥ ﺛﻼﺛﺔ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺣﻴﺚ ﻻ ﻋﻴﺎﺭ ﻓﻴﻪ ﻓﺒﻌﻴﺎﺭ ﺍﻟﺴﻮﻕ ﺇﻥ ﻛﺎﻥ‪ ،‬ﻭﺇﻻ‬ ‫ﻓﺒﺎﻷﻗﺮﺏ‪ ،‬ﻭﺇﻥ ﺍﺗﺤﺪ ﻋﻴﺎﺭ ﺑﻠﺪﻳﻬﻤﺎ ﻭﺗﺰﻭﺟﺎ ﻓﻲ ﺍﻟﺴﻔﺮ ﻗﻠﺖ‪ :‬ﺃﻭ ﺣﻴﺚ ﻻ ﻋﻴﺎﺭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٧٨/٦‬ ‪.١٧٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪224‬‬ ‫ﻓﻴﻪ ﻭﺇﻥ ﻟﻢ ﻳﺘﺤﺪ ﻓﺒﻌﻴﺎﺭ ﺑﻠﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻃﻠﻘﺖ ﻓﺒﻌﻴﺎﺭ ﻣﻮﺿﻊ‬ ‫ﻃﻠﻘﺖ ﺑﻪ‪ ،‬ﻭﺟﺎﺯ ﺑﻬﺬﺍ ﺃﻭ ﺑﻌﻴﺎﺭ ﻓﻼﻥ ﻭﺇﻥ ﺗﻠﻒ ﻓﻠﻬﺎ ﻣﺎ ﺳﻤﻰ ﻭﻣﺮﺟﻊ ﺍﻟﻤﺠﻬﻮﻝ‬ ‫ﺇﻟﻰ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻴﻨﺎ ﺍﻟﻄﻌﺎﻡ ﻓﻤﻦ ﺍﻟﺴﺘﺔ‪ :‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻟﺒﺮ ﻭﺍﻟﺸﻌﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ‬ ‫ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻤﺎ ﻳﻌﺪ ﻛﺮﻣﺎﻥ ﻭﺑﻴﺾ ﺃﺟﺒﺮﻩ ﺑﺎﻟﻌﺪﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﻻ‬ ‫ﻳﺠﺒﺮﻩ ﻓﻲ ﻣﻜﻴﻞ ﺃﻭ ﻣﻮﺯﻭﻥ ﺑﻘﻴﻤﺔ ﻛﺤﻴﻮﺍﻥ ﺃﻭ ﺳﻠﻌﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﺒﺮﻩ ﺑﻌﺪﺩﻫﻤﺎ ﻭﺑﺎﻟﺼﻔﺔ ﺇﻥ ﻭﺻﻔﺎ ﻭﻣﺎ ﻳﻤﺴﺢ ﻓﺒﺎﻟﻤﺴﺢ ﻛﺬﺭﺍﻉ‬ ‫ﻭﺷﺒﺮ‪ ،‬ﻭﻳﺠﺒﺮ ﻣﻦ ﻋﻠﻴﻪ ﺍﻟﺤﻖ ﺑﺪﺭﺍﻫﻢ ﻓﻲ ﺗﺴﻤﻴﺔ ﻣﻦ ﺩﻳﻨﺎﺭ ﻛﻨﺼﻔﻪ ﻭﺛﻠﺜﻪ‪،‬‬ ‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺘﻔﺮﻗﺎ ﻋﻦ ﺍﻟﻤﺠﻠﺲ ﻗﺒﻞ ﺃﻥ ﺗﺆﺧﺬ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻓﻲ ﺑﻴﻊ ﺃﻭ ﺻﺪﺍﻕ‬ ‫ﻭﻧﺤﻮﻫﻤﺎ ﻣﺘﻌﻠﻖ ﺑﻴﺠﺒﺮ ﺍﻟﻤﻘﺪﺭ ﺍﻟﺬﻱ ﻋﻠﻘﺖ ﻓﻴﻪ ﺍﻟﺒﺎﺀ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻟﺘﺴﻤﻴﺔ ﺍﻟﺪﻳﻨﺎﺭ ﺳﻜﺔ ﺃﺧﺬ ﺑﻬﺎ ﻻ ﺑﺎﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺪﺭﺍﻫﻢ‬ ‫ﺍﻟﻤﻀﺮﻭﺑﺔ ﻳﺆﺧﺬ ﺑﻬﺎ‪ ،‬ﻭﻳﻌﺘﺒﺮ ﻓﻴﻬﺎ ﻣﻮﺿﻊ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻃﻠﻘﻬﺎ ﻓﻤﻮﺿﻊ‬ ‫ﺍﻟﻄﻼﻕ ﻭﻻ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻛﺎﻟﻜﻼﻡ ﻓﻲ ﺍﻟﻤﻜﻴﺎﻝ ﻭﺍﻟﻤﻴﺰﺍﻥ‪.‬‬ ‫ﻭﻗﺪ ﺍﻋﺘﻴﺪ ﻋﻨﺪﻫﻢ ﻓﻲ ﺍﻟﻐﻼﺀ ﺃﺭﺑﻌﺔ ﺩﻧﺎﻧﻴﺮ ﻷﻣﺔ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﻟﻨﺎﻗﺔ‪ ،‬ﻭﺍﻟﻤﻌﺰ‬ ‫ﺧﻤﺴﺔ ﻣﻨﻪ ﺑﺪﻳﻨﺎﺭ‪ ،‬ﻭﺍﻟﻀﺄﻥ ﺃﺭﺑﻌﺔ ﻣﻨﻪ ﺑﺪﻳﻨﺎﺭ ﻳﺤﻜﻢ ﺑﺬﻟﻚ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﺮﻑ‪،‬‬ ‫ﺃﻱ‪ :‬ﻃﺮﻳﻖ ﻣﻌﺮﻭﻑ ﻣﺼﻄﻠﺢ ﻋﻠﻴﻪ ﻓﻬﻮ ﺑﻤﻌﻨﻰ ﻣﻔﻌﻮﻝ‪ ،‬ﻛﺄﻛﻞ ﺑﻀﻢ ﺍﻟﻬﻤﺰﺓ‬ ‫ﺑﻤﻌﻨﻰ ﻣﺄﻛﻮﻝ‪ ،‬ﺃﻭ ﻳﺘﻔﻘﺎ ﻋﻨﺪ ﺍﻟﻌﻘﺪ ﺃﻭ ﺑﻌﺪﻩ ﻋﻠﻰ ﻗﻴﻤﺔ ﻗﻠﺖ ﺃﻭ ﻛﺜﺮﺕ‪.‬‬ ‫ﻭﺍﻋﺘﺒﺮ ﻣﻮﺳﻰ ﺑﻦ ﺃﺑﻲ ﺟﺎﺑﺮ ﻋﺎﺩﺓ ﺑﻠﺪ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﺤﻜﻢ ﻻﻣﺮﺃﺓ ﺗﺰﻭﺟﺖ‬ ‫ﺑﻔﺎﺭﺳﻴﻴﻦ ﺑﻜﻞ ﻓﺎﺭﺳﻲ ﺃﺭﺑﻌﻴﻦ ﻧﺨﻠﺔ‪ ،‬ﻭﻋﺎﺏ ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺥ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﻟﻬﺎ‬ ‫ﺇﻻ ﻗﻴﻤﺔ ﺭﺟﻠﻴﻦ ﻣﻦ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﺟﺎﺯ ﻋﻠﻰ ﻭﺻﻴﻒ ﺃﺑﻴﺾ ﻋﻨﺪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﻋﻨﺪﻧﺎ‪،‬‬ ‫ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻭﺃﻫﻞ ﻋﻤﺎﻥ ﻳﺠﻌﻠﻮﻥ ﻣﻜﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ‬ ‫‬‫ﻭﻗﻴﻤﺘﻪ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﺭﺑﻌﻮﻥ‬ ‫ﻭﺍﻷﺑﻴﺾ ﺳﻨﺪ ‪‬ﻳﺎ‪ ،‬ﻭﺍﻟﺤﻖ‪ :‬ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻘﻴﻤﺔ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٠/٦‬ ‪.١٨٢‬‬ ‫‪225‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ ر ا وج أداء ا‪G‬اق‬ ‫ﺇﻥ ﺃﺑﻰ ﺃﻥ ﻳﺆﺩﻱ ﺣﺒﺴﻪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﺃﺟﻞ ﻟﻪ ﺑﻘﺪﺭﻩ‪ ،‬ﻭﺯﻋﻢ‬ ‫ﺑﻌﺾ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﺳﺘﻤﺎﺋﺔ ﺃﺟﻞ ﻟﻪ ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﻞ ﻓﺄﺭﺑﻌﺔ ﺇﻟﻰ ﺛﻼﺛﺔ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻌﺎﺷﺮﻫﺎ ﻭﻳﻤﻮﻧﻬﺎ‪ ،‬ﻭﻻ ﺗﺠﺪ ﺍﻟﺬﻫﺎﺏ ﺇﻟﻰ ﺑﻠﺪﻫﺎ ﺃﻭ ﻣﻮﺿﻊ ﺇﻻ‬ ‫ﺑﺮﺿﺎﻩ‪ ،‬ﻟﻜﻦ ﻳﺠﺒﺮ ﻋﻠﻰ ﺃﺩﺍﺀ ﻣﺎ ﻋﺠﻞ ﺃﻭ ﺣﻞ‪ ،‬ﻭﺍﺩ‪‬ﻋﻰ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻻ ﻳﺠﺪ ﺃﻥ‬ ‫ﻳﻌﺎﺷﺮﻫﺎ ﺇﻥ ﺃﺑﺖ ﺣﺘﻰ ﻳﺆﺩﻱ‪ ،‬ﻭﺑﻌﺾ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ ﺃﻧﻪ ﺃﻭﻓﺎﻫﺎ ﺍﻟﻌﺎﺟﻞ‪،‬‬ ‫)‪(١‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ ﺃﻧﻪ ﻟﻢ ﻳﻮﻓﻪ‬ ‫ ‪!G‬ف ا!أة  ‪$‬ا[‬ ‫ﺇﺫﺍ ﻗﺒﻀﺖ ﺻﺪﺍﻗﻬﺎ ﻭﻟﻮ ﺑﺈﺟﺒﺎﺭ ﺍﻟﺤﺎﻛﻢ ﻓﻌﻠﺖ ﻓﻴﻪ ﻣﺎ ﺷﺎﺀﺕ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻋﻨﺪﻱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺨﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻬﺎ ﺇﻻ ﻟﻮﺍﺟﺐ ﻣﺎ ﺩﺍﻣﺖ ﻓﻲ ﺣﺒﺎﻝ ﺍﻟﺰﻭﺝ؛ ﻷﻧﻪ‬ ‫ﺭﺑﻤﺎ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺰﻭﺝ ﺑﻤﻌﻨﻰ ﻭﻻ ﺗﺠﺪ ﻣﺎ ﺗﺪﻓﻊ ﺇﻟﻴﻪ)‪.(٢‬‬ ‫ﻭﻓﻲ ﺟﻮﺍﺏ ﺍﻟﻌﻼﺀ ﺑﻦ ﺃﺑﻲ ﺣﺬﻳﻔﺔ ﻓﻲ ﺍﻟﺮﺟﻞ ﻳﻨﻘﺪ ﺍﻣﺮﺃﺗﻪ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﺛﻢ ﺗﺮﻳﺪ‬ ‫ﺍﻟﻤﺮﺃﺓ ﺑﻴﻌﻪ ﻭﺇﺯﺍﻟﺘﻪ ﺇﻟﻰ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ :‬ﻻ ﺗﺰﻳﻞ ﺷﻴ ﺌﺎ ﻣﻦ ﺻﺪﺍﻗﻬﺎ‬ ‫ﺇﻟﻰ ﻏﻴﺮﻫﺎ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﻓﻲ ﺣﺒﺎﻟﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺤﺞ ﻓﺮﻳﻀﺔ‪ ،‬ﺃﻭ ﺧﺪﻣﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﻀﻌﻴﻔﻴﻦ؛ ﻷﻧﻪ ﺭﺑﻤﺎ ﺃﺗﺖ ﺣﺎﻟﺔ ﻳﺮﺟﻊ ﻓﻴﻬﺎ ﺍﻟﺼﺪﺍﻕ ﺇﻟﻰ ﺍﻟﺰﻭﺝ‪ ،‬ﺑﻔﺪﻳﺔ ﺃﻭ ﺣﺮﻣﺔ‬ ‫ﻣﻦ ﺯﻧﻰ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻓﻴﺮﺟﻊ ﺍﻟﻤﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﻓﻼ ﺗﺠﺪ ﻫﻲ ﻣﺎ ﺗﺴﻠﻤﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺼﺪﺍﻕ ﺇﺫﺍ ﺻﺎﺭ ﺇﻟﻴﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﺃﻣﻠﻚ ﺑﻪ‪ ،‬ﺗﻔﻌﻞ ﻓﻴﻪ ﻣﺎ ﺷﺎﺀﺕ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﺤﻖ ﺫﻟﻚ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻟﺰﻣﻬﺎ ﻣﺎ ﺍﺳﺘﺤﻖ ﻋﻠﻴﻬﺎ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﻋﻄﺖ ﺍﻣﺮﺃﺓ ﺻﺪﺍﻗﻬﺎ ﺍﻟﺬﻱ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻟﻬﺎ‪ ،‬ﻟﻮﻟﺪﻫﺎ ﺍﻟﺼﺒﻲ‪ ،‬ﻋﺎﺟﻠﻪ‬ ‫ﻭﺁﺟﻠﻪ‪ ،‬ﻓﺎﻟﻌﺎﺟﻞ ﻳﺜﺒﺖ‪ ،‬ﻭﺍﻵﺟﻞ ﻻ ﻳﺜﺒﺖ ﻭﺇﻥ ﺭﺟﻌﺖ ﻓﻴﻪ‪ ،‬ﻓﻬﻮ ﻟﻬﺎ؛ ﻷﻧﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٨٢/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٨٢/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪226‬‬ ‫ﺃﻋﻄﺘﻪ ﻣﺎ ﻟﻢ ﻳﺠﺐ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺮﺟﻊ‪ ،‬ﺣﺘﻰ ﻣﺎﺗﺖ‪ ،‬ﻭﻃﻠﺐ ﻭﺭﺛﺘﻬﺎ ﺍﻟﺒﺎﻗﻮﻥ‪،‬‬ ‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻋﻄﻴﺔ ﻣﺠﻬﻮﻟﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺍﻟﻌﺎﺟﻞ‪ ،‬ﻓﻼ ﺇﺩﺭﺍﻙ ﻟﻬﻢ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻵﺟﻞ‪ ،‬ﻓﻠﻬﻢ‬ ‫ﻣﻴﺮﺍﺛﻬﻢ ﻣﻨﻪ)‪.(١‬‬ ‫ أ‪!H‬ة ا?&  م @‪ '8 I‬ا‪r6‬‬ ‫ﻛﻞ ﻣﻦ ﻟﺰﻣﻪ ﺍﻟﺤﻖ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ ﺗﻘﻮﻳﻢ ﻳﺄﺗﻲ ﺑﺎﻟﻌﺪﻭﻝ ﻭﻋﻠﻴﻪ ﺃﺟﺮﺗﻬﻢ؛ ﻷﻧﻪ‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﺷﻐﻠﺖ ﺫﻣﺘﻪ ﺑﺎﻟﺤﻖ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻓﻠﻴﺠﺘﻬﺪ ﺑﻤﺎ ﻳﺨﻠﺼﻬﺎ ﻣﻦ ﺍﻹﺗﻴﺎﻥ‬ ‫ﺑﺎﻟﻌﺪﻭﻝ ﻟﻠﺘﻘﻮﻳﻢ‪ ،‬ﻭﻷﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻳﺼﺎﻝ ﺍﻟﺤﻖ ﺇﻟﻰ ﺻﺎﺣﺒﻪ ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻻ ﻳﺼﻴﺐ ﺗﻤﻴﻴﺰﻩ ﺇﻻ ﺑﻌﺪﻭﻝ ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﺗﻲ ﺑﻬﻢ ﻭﻓﻲ ﻛﻔﺎﻳﺔ ﻣﺘﻮﻟﻴﻴﻦ ﺍﺛﻨﻴﻦ‬ ‫ﻭﻛﻔﺎﻳﺔ ﻣﻦ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﻣﺎ ﻣﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺒﻴﻦ ﺃﻥ ﻋﻠﻴﻪ ﺣ ‪‬ﻘﺎ ﺇﻻ ﺑﻌﺪﻭﻝ ﻓﻠﻴﺄﺕ ﺑﻬﻢ‬ ‫ﻭﺣﺪﻩ ﺇﻥ ﻟﻢ ﻳﻄﻠﺒﻪ ﻣﻦ ﻟﻪ ﺍﻟﺤﻖ ﻭﻋﻠﻴﻪ ﺃﺟﺮﺗﻬﻢ ﻭﺣﺪﻩ‪ ،‬ﻭﺇﻥ ﻃﻠﺒﻪ ﺃﺗﻴﺎ ﺑﻬﻢ ﻓﺈﻥ‬ ‫ﺑﺎﻥ ﺛﺒﻮﺕ ﺍﻟﺤﻖ ﻋﻠﻴﻪ ﻟﺰﻣﻪ ﺃﺟﺮﺗﻬﻢ ﻭﺇﻻ ﻟﺰﻣﺖ ﺍﻟﻄﺎﻟﺐ ﻭﻳﺪﺭﻛﻬﺎ ﺍﻟﻌﺪﻭﻝ‬ ‫ﺟﻤﻴﻌﺎ ﺑﻬﻢ ﻭﺇﺫﺍ ﺍﻟﻌﺪﻭﻝ ﻗﺪ ﺧﺮﺟﻬﻢ ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻭ‬ ‫‬‫ﻋﻠﻴﻬﻤﺎ ﺇﺫﺍ ﺃﺗﻴﺎ‬ ‫ﺍﻟﺠﻤﺎﻋﺔ ﻭﺃﺗﻰ ﺑﻬﻢ ﻣﻦ ﻋﻠﻴﻪ ﺍﻟﺤﻖ؛ ﻟﻢ ﻳﺠﺪ ﻣﻦ ﻟﻪ ﺍﻟﺤﻖ ﻧﻘﻀﻬﻢ ﺇﻻ ﺇﻥ ﺍﺩ‪‬ﻋﻰ‬ ‫ﺃﻧﻪ ﻋﺮﻓﻬﻢ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﺤﻖ ﻣﺎ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻭﺇﻻ ﻭﺟﻪ ﺍﻟﻨﻘﺾ ﺣﺘﻰ ﻳﺘﻔﻘﺎ ﻋﻠﻰ‬ ‫ﻋﺪﻭﻝ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺗﻬﻤﻬﻢ ﺑﺎﻟﺨﻴﺎﻧﺔ ﺃﻭ ﺑﺎﻟﺮﻛﻮﻥ)‪.(٢‬‬ ‫ ا‪,H‬د اول  ?‪ &2‬ا‪r6‬‬ ‫ﻳﺠﺘﻬﺪ ﺍﻟﻌﺪﻭﻝ‪ ،‬ﻭﻟﻴﺘﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻣﺮ ﺻﺎﻟﺢ‪ ،‬ﻭﻣﻦ ﻗﺼﺮ ﻣﻨﻬﻤﺎ ﺃﻭ ﺧﺎﻥ ﻟﺰﻣﻪ‬ ‫ﻋﻠﻲ ﻷﺅﺩﻳﻪ ﻟﻬﺎ‬ ‫ﺃﻳﻀﺎ‪ .‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻗﻮﻣﻮﻩ ‪‬‬ ‫ﺍﻟﻀﻤﺎﻥ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻓﻲ ﺍﻟﺤﻜﻢ ‬ ‫ﻗﻮﻣﻮﻩ ﻭﻟﻮ ﻏﺎﺑﺖ؛ ﻷﻧﻪ ﺩﻋﺎﻫﻢ ﺇﻟﻰ ﺍﻹﻧﺼﺎﻑ ﻣﻦ ﻧﻔﺴﻪ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻟﻪ ﻻ ﺇﻥ‬ ‫ﻓﺮﺍﺭﺍ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻓﻼ ﻳﻔﻌﻠﻮﺍ ﺃﻭ ﻻ ﻳﺤﻂ‪ ،‬ﻭﻟﻮ ﻓﻌﻠﻮﺍ ﻭﻟﻮ ﻗﺒﻀﺘﻪ؛‬ ‫ﺃﻣﺮﻫﻢ ﻟﻴﺤﻄﻪ ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩/٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٨٣/٦‬‬ ‫‪227‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻷﻥ ﺍﻟﻔﺎﺭ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻳﺆﺩﻳﻬﺎ‪ ،‬ﻓﺎﻟﺘﻘﻮﻳﻢ ﺣﻴﻨﺌﺬ ﺇﻋﺎﻧﺔ ﻋﻠﻰ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻔﺮﺍﺭ‬ ‫ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻹﻋﺎﻧﺔ ﻋﻠﻴﻬﺎ ﻻ ﺗﺤﻞ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪Á À ¿ ﴿ :‬‬ ‫‪] ﴾ Ð Ï Î Í ÌË Ê ÉÈ Ç Æ Å Ä ÃÂ‬ﺍﻟﻤﺎﺋﺪﺓ‪،[٢ :‬‬ ‫ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺘﺒﺎﻋﺎﺕ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻗﻮﻣﻮﻩ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ‪ :‬ﻷﺅﺩﻳﻪ ﻭﻻ ﻷﺣﻄﻪ ﺟﺎﺯ ﻟﻬﻢ‪،‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻷﺅﺩﻳﻪ ﻭﻷﺣﻄﻪ ﻓﻼ‪ ،‬ﻷﻥ ﺃﺩﺍﺀ ﺍﻟﺤﻖ ﻭﻟﻮ ﻛﺎﻥ ﻃﺎﻋﺔ ﻭﺍﺟﺒﺔ ﻟﻜﻦ ﺍﻟﻔﺮﺍﺭ‬ ‫ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﻌﺼﻴﺔ ﻣﺤﺮﻣﺔ‪ ،‬ﻭﻻ ﻳﺘﻘﺮﺏ ﺇﻟﻰ ﺍﷲ ﺑﻤﺎ ﻓﻴﻪ ﻣﻌﺼﻴﺔ؛ ﻷﻥ ﺫﻟﻚ ﺇﺑﺎﺣﺔ‬ ‫ﻟﻬﺎ ﻭﻷﻥ ﺍﻟﻤﻌﺼﻴﺔ ﺗﺤﺒﻂ ﺍﻟﻄﺎﻋﺔ ﻓﻼ ﻳﻌﺘﺪ ﺑﺘﻠﻚ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﻜﺄﻧﻬﺎ ﻏﻴﺮ ﻣﻮﺟﻮﺩﺓ‪،‬‬ ‫ﻭﻷﻧﻬﺎ ﻣﻘﺮﻭﻧﺔ ﺑﻤﻌﺼﻴﺔ‪ ،‬ﻭﺍﷲ ﺇﻧﻤﺎ ﻳﺘﻘﺒﻞ ﺍﻟﺪﻳﻦ ﺍﻟﺨﺎﻟﺺ؛ ﺑﻞ ﻟﻮ ﻗﻮﻣﻮﻩ ﻟﻴﻔﺮ ﻛﻤﺎ‬ ‫ﻗﺎﻝ ﻟﻬﻢ ﻟﻢ ﻳﺠﺰ ﺗﻘﻮﻳﻤﻬﻢ‪ ،‬ﻷﻧﻪ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﻓﻼ ﻳﺜﺒﺖ ﺑﻞ ﻳﻘﺪﺡ ﻓﻴﻬﻢ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ‬ ‫ﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﻧﻘﻮﻣﻪ ﻟﻚ ﻟﺌﻼ ﺗﺰﻛﻲ ﻓﺴﻜﺖ ﺃﻭ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺃﻭ ﻧﻬﺮﻫﻢ ﻓﻘﻮﻣﻮﻩ ﻛﺬﻟﻚ‪،‬‬ ‫ﻭﺇﻥ ﻗﺼﺪ ﺍﻷﺩﺍﺀ ﻭﺍﻟﻔﺮﺍﺭ ﻟﺰﻣﺘﻪ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(١‬‬ ‫ (‪2‬ر ا‪ '8 N8‬وا‪ 8‬أ@م ا?‪I@2‬‬ ‫ﻻ ﻳﺄﺗﻲ ﺑﺎﻟﻤﻘﻮﻣﻴﻦ ﻣﻦ ﻟﻪ ﺍﻟﺤﻖ ﺇﻻ ﺇﻥ ﺣﻀﺮ ﻣﻦ ﻋﻠﻴﻪ ﺍﻟﺤﻖ ﺃﻭ ﺭﺿﻲ‪،‬‬ ‫ﻧﻔﻌﺎ‪ ،‬ﻭﻷﻧﻪ ﻳﺪﺧﻠﻬﻢ ﻓﻲ ﺍﻟﺘﺼﺮﻑ ﻓﻲ‬ ‫ﻭﺇﻻ ﻟﻢ ﻳﻌﺘﺪ ﺑﺘﻘﻮﻳﻤﻬﻢ؛ ﻷﻧﻪ ﻳﺠﺮ ﻟﻨﻔﺴﻪ ‬ ‫ﻣﺎﻝ ﻏﻴﺮﻩ ﺑﺨﻼﻑ ﻣﻦ ﻋﻠﻴﻪ ﺍﻟﺤﻖ ﻓﺈﻧﻪ ﻳﺜﺒﺖ ﻋﻠﻰ ﻧﻔﺴﻪ ﺣ ‪‬ﻘﺎ‪ ،‬ﻭﻳﺪﺧﻠﻬﻢ ﻓﻲ‬ ‫ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻝ ﻧﻔﺴﻪ‪.‬‬ ‫ﻭﺇﻥ ﻗﻀﻰ ﻟﻬﺎ ﺳﻠﻌﺔ ﻓﻲ ﻣﺮﺟﻮﻉ ﻟﻘﻴﻤﺔ ﺃﻭ ‬ ‫ﺃﺻﻼ ﺃﻭ ﻏﻴﺮﻩ ﺑﺪﻭﻧﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺑﺪﻭﻥ‬ ‫ﺍﻟﻘﻴﻤﺔ ﻓﺴﺪ ﺍﻟﻘﻀﺎﺀ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺘﺒﻌﺎﺕ ﻭﺟﻪ ﻓﺴﺎﺩﻩ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﺘﺼﺮﻑ ﺑﻘﻀﺎﺀ ﻓﻴﻪ ﺃﻭ ﻫﺒﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﺤﻜﻢ ﺑﻪ‬‫ﺍﻟﻤﻘﻮﻡ‬ ‫ﺃﻳﻀﺎ ﻟﻜﺎﻥ ﺗﺼﺮﻓﺎ ﻓﻲ ﻣﺠﻬﻮﻝ ﺑﻘﻀﺎﺀ ﺃﻭ ﺑﻴﻊ ﺃﻭ ﻫﺒﺔ ﺃﻭ‬ ‫ﺑﻘﻴﻤﺘﻪ ﺑﻞ ﻟﻮ ﻛﺎﻥ ﻟﻪ ‬ ‫ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﺗﺼﺮﻓﺎ ﻓﻴﻤﺎ ﻟﻴﺲ ﻓﻲ ﺿﻤﺎﻧﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻗﻴﻤﺘﻪ ﺣﺘﻰ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٨٤/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪228‬‬ ‫ﻳﻘﻮﻡ؛ ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﺯﻛﺎﺗﻪ ﻗﺒﻞ ﺍﻟﺘﻘﻮﻳﻢ ﻓﻠﻢ ﻳﺼﺢ ﻗﻀﺎﺅﻩ ﺑﻬﺎ ﻭﺗﺼﺮﻓﻪ ﻓﻴﻬﺎ‬ ‫ﺃﻳﻀﺎ ﻭﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﻟﻮ ﻗﻠﻨﺎ ﺑﺠﻮﺍﺯﻫﻤﺎ ﻓﻲ ﺍﻟﻤﺠﻬﻮﻝ‬ ‫ﻗﺒﻞ ﺍﻟﺘﻘﻮﻳﻢ‪ ،‬ﻭﻻ ﺗﺠﻮﺯ ﺍﻟﻬﺒﺔ ‬ ‫ﻷﻧﻬﻤﺎ ﺟﺎﺯﺗﺎ ﻓﻲ ﻣﺠﻬﻮﻝ ﺻﺢ ﻣﻦ ﻣﻠﻚ ﺍﻟﻮﺍﻫﺐ ﻭﺍﻟﻤﻮﺻﻲ ﻭﻛﺎﻥ ﻓﻲ ﺿﻤﺎﻧﻪ‬ ‫ﺃﻳﻀﺎ ﺇﻥ‬ ‫ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻫﻨﺎ‪ ،‬ﻭﺭﺧﺺ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺭﺧﺺ ﺑﻌﻀﻬﻢ ﻓﻲ ﺍﻟﺤﻜﻢ ‬ ‫ﺭﺿﻴﺖ ﻭﻫﻲ ﺑﺎﻟﻐﺔ ﻋﺎﻗﻠﺔ‪ ،‬ﻭﻟﻢ ﻳﻐﺒﻨﻬﺎ)‪.(١‬‬ ‫ @ ا!أة زو‪ I@ H‬ا‪!G,‬ف  @' ‪$ # N,‬ا[‬ ‫ﺇﻥ ﺍﺳﺘﻤﺴﻜﺖ ﺍﻣﺮﺃﺓ ﺑﺰﻭﺟﻬﺎ ﺃﻥ ﻻ ﻳﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻟﻪ ﻭﻻ ﻳﻘﻀﻲ ﻣﻨﻪ ﻣﺎ ﻋﻠﻴﻪ‬ ‫ﺣﺘﻰ ﻳﻌﻄﻴﻬﺎ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﺃﻭ ﻳﻮﻗﻔﻪ ﻟﻬﺎ ﻟﻢ ﺗﺠﺪ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺪ ﺇﻥ ﺧﺎﻓﺖ‬ ‫ﺍﻟﺘﻠﻒ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﻓﻲ ﻣﺎﻟﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﺃﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻟﻢ ﻳﺒﻖ ﻣﻨﻪ ﺇﻻ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺷﻲﺀ ﻣﻌﻴﻦ‪ ،‬ﺑﻞ ﻗﻴﻞ‪:‬‬ ‫ﻣﺜﻞ ﺻﺪﺍﻗﻬﺎ ﻓﻼ ﻳﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻭﻻ ‬ ‫ﻻ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺣﻴﻨﺌﺬ)‪.(٢‬‬ ‫ إ!اء ‪ *$‬ا‪ '8 I@ r6‬ا‪ ./[ r6‬أن ?‪2‬م‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﻫﺒﺔ‬ ‫‬‫ﺇﻥ ﺃﺑﺮﺃ ﺫﻭ ﺣﻖ ﻣﻦ ﻟﺰﻣﻪ ﻣﻨﻪ ﺻﺢ ﻭﺇﻥ ﻟﻢ ﻳﻘﻮﻡ‬ ‫ﺍﻟﻤﺠﻬﻮﻝ ﻭﻣﺎ ﺑﺎﻟﺬﻣﺔ ﻣﺜﻞ‪ :‬ﺃﻥ ﻳﺠﺮﺣﻪ ﻭﻳﺠﻌﻠﻪ ﻓﻲ ﺣﻞ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ‬ ‫ﻣﺎ ﻟﺠﺮﺣﻪ ﻣﻦ ﺍﻷﺭﺵ ﺃﻭ ﺣﻜﻢ ﻟﻪ ﺍﻟﺤﺎﻛﻢ ﺑﺄﻣﺔ ﺃﻭ ﻧﺎﻗﺔ ﺃﻭ ﺟﻤﻞ ﻓﺠﻌﻠﻪ ﻓﻲ‬ ‫ﺣﻞ ﻗﺒﻞ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﻨﺎﻗﺔ ﺃﻭ ﺍﻟﺠﻤﻞ ﺃﻭ ﺍﻷﻣﺔ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﺢ‬ ‫ﺍﻹﺑﺮﺍﺀ ﺣﺘﻰ ﻳﻘﻮﻡ ﻓﻴﺒﺮﻳﻪ ﻣﻦ ﺍﻟﻘﻴﻤﺔ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻓﻠﻪ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ ﺇﻥ ﺃﺑﺮﺃﻩ‬ ‫ﻗﺒﻞ ﺍﻟﺘﻘﻮﻳﻢ ﻭﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺃﺑﺮﺃﻩ ﻗﺒﻞ ﺍﻟﺘﻘﻮﻳﻢ ﻓﺈﻣﺎ ﺇﺑﺎﺣﺔ ﻟﻠﺠﻨﺎﻳﺔ ﻭﻫﻲ‬ ‫ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺇﻣﺎ ﺇﺑﺎﺣﺔ ﻟﺤﻘﻬﺎ ﻭﻟﻴﺲ ﺑﺜﺎﺑﺘﺔ ﻟﻪ ﻗﺒﻞ ﺍﻟﺘﻘﻮﻳﻢ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻻ ﺗﻠﺰﻣﻪ‬ ‫ﺯﻛﺎﺗﻪ ﻗﺒﻞ ﺍﻟﺘﻘﻮﻳﻢ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﺍﻷﻭﻝ‪ ،‬ﻷﻧﻪ ﺍﻹﺑﺮﺍﺀ ﻣﻦ ﺍﻟﻼﺯﻡ ﻣﻦ ﺑﺎﺏ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٤/٦‬ ‪.١٨٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٨٥/٦‬‬ ‫‪229‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻢ ﻭﻋﺪﻡ ﻟﺰﻭﻡ ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﻳﻘﻮﻡ‬ ‫ﺗﺮﺧﻴﺺ ﻣﻦ ﺍﻟﺸﺮﻉ)‪.(١‬‬ ‫ ا‪5‬دة ‪ I‬و‪Z‬ء  ا‪$  @m‬اق ا!أة‬ ‫ﻭﻣﺴﺘﻘﺮﺍ ﺑﺬﻣﺔ ﻏﻴﺮﻫﺎ ﺃﻭ ﺫﻣﺘﻬﺎ‬ ‫‬‫ﺇﻥ ﺃﺻﺪﻗﻬﺎ ﻣﻌﻴ ﻨﺎ ﻛﻬﺬﺍ ﺍﻟﻌﺒﺪ ﺃﻭ ﻫﺬﻩ ﺍﻟﻨﺨﻠﺔ‪،‬‬ ‫ﻛﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ﻭﻛﻌﺸﺮ ﺧﺪﻡ‪ ،‬ﺃﻭ ﺃﺻﺪﻗﻬﺎ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﻧﻮﻕ ﺃﻭ ﺧﺪﻡ‪ ،‬ﻭﻛﺬﺍ ﻭﻛﺬﺍ‬ ‫ﻬ ﺪ ﺑﺬﻟﻚ ﻭﻻ‬ ‫ﻣﻦ ﺿﺄﻥ ﺃﻭ ﻣﻌﺰ ﺃﻭ ﺷﻴ ﺌﺎ ﻣﻦ ﺫﻟﻚ ﻣﻊ ﺩﻧﺎﻧﻴﺮ ﺃﻭ ﺩﺭﺍﻫﻢ ﻓﻼ ﻳ ﺸ ‬ ‫ﻳﺠﻤﻌﺎ ﻓﻲ ﺩﻋﻮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﺑﻞ ﻳﺸﻬﺪ ﺑﻜﻞ ﻭﺍﺣﺪ ﻋﻠﻰ ﺣﺪﺓ ‪‬‬ ‫ﻭﻳﺪﻋﻲ‬ ‫ﻓﻴﻪ ﻛﺬﻟﻚ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺃﺻﺪﻕ ﻟﻬﺎ ﻛﺬﺍ‪ ،‬ﻭﻟﻨﺎ ﻛﻼﻡ ﺁﺧﺮ ﻧﺠﻲﺀ ﺑﻪ ﺑﻌﺪ‪ ،‬ﺃﻭ ﻟﻬﺎ ﻛﻼﻡ‬ ‫ﺃﻳﻀﺎ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ‬ ‫ﻣﺜﻼ ﻓﻲ ﺫﻣﺔ‬‫ﺁﺧﺮ ﻧﺠﻲﺀ ﺑﻪ ﺑﻌﺪ‪ ،‬ﻓﺈﺫﺍ ﺣﻜﻢ ﻗﺎﻻ‪ :‬ﺃﺻﺪﻕ ﻟﻬﺎ ‬ ‫ﻓﻼﻥ ﻭﻟﻬﻢ ﺗﻘﺪﻳﻢ ﻣﺎ ﺷﺎﺅﻭﺍ‪ ،‬ﻭﺫﻟﻚ ﺗﻌﻠﻴﻢ ﻛﻴﻒ ﺗﺆﺩﻯ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻛﻴﻒ ﻳﺘﻤﺴﻚ‬ ‫ﺟﻤﻌﺎ ﻟﺠﺎﺯ‪ ،‬ﻭﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺨﺪﻡ ﻭﺍﻟﻨﻮﻕ‬ ‫‬‫ﻣﻦ ﻟﻪ ﺍﻟﺤﻖ ﻋﻠﻰ ﻭﺟﻪ ﺃﻓﻀﻞ ﻭﻟﻮ‬ ‫ﻭﺑﻴﻦ ﺍﻟﻀﺄﻥ ﻭﺍﻟﻤﻌﺰ ﻭﺑﻴﻦ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻻ ﻳﺠﻤﻊ ﻣﺎ ﺑﺬﻣﺔ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﻣﺎ ﺑﺬﻣﺔ ﻏﻴﺮ ﺫﻫﺐ ﻭﻓﻀﺔ ﻓﺈﻧﻪ‬ ‫‬‫ﻭﻣﻌﻴﻦ ﻓﻲ ﺫﻟﻚ ﻻﺧﺘﻼﻓﻬﻤﺎ‪ ،‬ﻭﻻ‬ ‫ﻻ ﻳﺠﻤﻊ ﻣﻊ ﺍﻟﻤﻌﻴﻦ ﻷﻧﻪ ﻻ ﻳﺤﻜﻢ ﺑﻤﺎ ﻓﻲ ﺍﻟﺬﻣﺔ ﺣﻴﻨﺌﺬ ﺑﻞ ﺑﻘﻴﻤﺘﻪ‪ ،‬ﻓﺎﻟﺠﻤﻊ‬ ‫ﺑﻴﻨﻬﻤﺎ ﻛﻌﻘﺪﺓ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻣﺎ ﻳﺠﻮﺯ ﻭﻋﻠﻰ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻭﻋﻨﺪﻱ ﺃﻥ ﻣﺎ ﺑﺬﻣﺔ ﻣﻦ‬ ‫ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ ﻻ ﻛﺮﺍﻫﺔ ﻓﻲ ﺟﻤﻌﻪ ﻣﻊ ﺍﻟﻤﻌﻴﻦ ﻷﻧﻪ ﻳﺤﻜﻢ ﺑﻪ ﻛﺎﻟﻤﻌﻴﻦ ﻭﻟﻴﺲ‬ ‫ﺧﺪﻣﺎ ﺃﻭ ﺣﻴﻮﺍ ﻧﺎ ﺃﻭ ﻧﺤﻮ‬ ‫‬‫ﻣﻤﺎ ﻳﺤﻜﻢ ﻓﻴﻪ ﺑﻘﻴﻤﺘﻪ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﻓﻲ ﺍﻟﺬﻣﺔ‬ ‫‬ ‫ﺃﺻﻮﻻ ﺑﻼ ﺗﻌﻴﻴﻦ ﻓﺈﻧﻪ ﻳﺤﻜﻢ ﻓﻲ ﺫﻟﻚ ﺑﺎﻟﻘﻴﻤﺔ)‪.(٢‬‬‫ﺫﻟﻚ ﺃﻭ ﻣﺘﺎ ﻋﺎ ﺃﻭ‬ ‫ إ(ر ا‪G‬اق ا‪ I‬أ@م ا‪25‬د‬ ‫ﺣﺎﺿﺮﺍ ﻟﺰﻣﻪ ﺍﻹﺗﻴﺎﻥ ﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ ﻟﺘﻘﻊ‬ ‫‬‫ﺇﻥ ﺃﺻﺪﻗﻬﺎ ﻣﻌﻴ ﻨﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٥/٦‬ ‪.١٨٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٦/٦‬ ‪.١٨٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪230‬‬ ‫ﺐ ﺍﻹﺗﻴﺎﻥ‪،‬‬ ‫‬ ‫ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺤﻜﻢ ﻋﻠﻰ ﻣﻌﻴﻦ ﻣﺸﺨﺺ ﺣﺎﺿﺮ ﺗﻘﻮﻳﺔ ﻟﺬﻟﻚ ﺇﻥ ﻃ ﻠ ‬ ‫ﺃﻱ‪ :‬ﻃﻠﺒﺘﻪ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﺍﻟﻮﻟﻲ ﺃﻭ ﻧﺎﺋﺒﻪ ﺃﻭ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻄﻠﺐ ﺍﻟﺨﺼﻢ‬ ‫ﻏﺎﺋﺒﺎ‪ ،‬ﻭﺇﺫﺍ ﻃﻠﺐ ﺃﺣﺪﻫﻤﺎ‬ ‫ﺣﻀﻮﺭﻩ ﻓﻼ ﻳﻠﺰﻡ ﺣﻀﻮﺭﻩ‪ ،‬ﻭﻳﺼﺢ ﺍﻟﺤﻜﻢ ﻭﻟﻮ ‬ ‫ﺣﻀﻮﺭﻩ ﻓﻠﻴﺤﻀﺮ ﺳﻮﺍﺀ ﻣﻦ ﻟﻪ ﺍﻟﺤﻖ ﺃﻭ ﻣﻦ ﻋﻠﻴﻪ ﻭﺇﻧﻤﺎ ﻳﻜﻠﻒ ﺑﺈﺣﻀﺎﺭﻩ ﺍﻟﺨﺼﻢ‬ ‫ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻴﺪﻩ‪ ،‬ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﻣﺎ ﻳﻨﺎﺯﻉ ﻋﻠﻴﻪ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻤﻌﺎﻣﻼﺕ ﻭﺍﻹﺟﺎﺭﺍﺕ‬ ‫ﺑﺪ ﻣﻦ ﺇﺣﻀﺎﺭﻩ ﻭﻟﻮ ﺭﺿﻲ‬ ‫ﻭﻧﺤﻮﻫﺎ‪ ،‬ﻭﺇﻥ ﻛﺜﺮ ﺃﺣﻀﺮ ﻣﻨﻪ ﻗﻠﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ‬ ‫ﺍﻟﺨﺼﻤﺎﻥ ﺑﻌﺪﻡ ﺣﻀﻮﺭﻩ ﻛﻤﺎ ﻳﺄﺗﻲ ﻓﻲ ﻣﺤﻠﻪ‪.‬‬ ‫ﻭﻳ ﺸ ﻬﺪ ﺑﻪ ﻫﻨﺎﻙ‪ ،‬ﺃﻱ‪ :‬ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﻭﺇﻥ ﻏﺎﺏ ﻭﻋﺮﻓﻪ ﺍﻟﺸﻬﻮﺩ ﻓﻠﻴﺸﻬﺪﻭﺍ‬ ‫‬ ‫ﻋﻠﻴﻪ ﺑﺎﻟﺒﺘﺎﺕ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﻘﻄﻊ‪ ،‬ﺷﻬﺪﻧﺎ ﺃﻥ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﺍﻟﻔﻼﻧﻲ ﺃﺻﺪﻕ‬ ‫ﻟﺰﻭﺟﺘﻪ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ ﺍﻟﻔﻼﻧﻴﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻗﺪ ﻋﺮﻓﻨﺎﻩ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﺇﻻ ﻳﻌﺮﻓﻮﻩ‬ ‫ﻓﺒﺎﻟﺼﻔﺔ ﺃﺻﺪﻕ ﻟﻬﺎ ﻋﺒﺪﻩ ﺍﻟﻄﻮﻳﻞ ﺃﻭ ﺍﻟﻘﺼﻴﺮ ﺃﻭ ﺍﻟﻜﺒﻴﺮ ﺃﻭ ﺍﻟﺼﻐﻴﺮ ﺃﻭ‬ ‫ﺍﻷﺑﻴﺾ‪ ،‬ﺃﻭ ﻧﺨﻠﺘﻪ ﺍﻟﺘﻲ ﻓﻲ ﻣﻜﺎﻥ ﻛﺬﺍ ﺑﻴﻦ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻭﻳﻨﺒﻐﻲ‬ ‫ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺮﺳﻞ ﺃﻣﻨﺎﺀﻩ ﺇﻟﻰ ﺍﻷﺻﻞ ﺇﻥ ﺃﺻﺪﻗﻬﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺑﻴﻊ‬ ‫ﻭﻧﺤﻮﻩ)‪.(١‬‬ ‫ ا‪5‬دة ‪G‬اق [‪2 ./‬ل اﻷ‪.H‬‬ ‫ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ﻷﺟﻞ ﻣﺴﻤﻰ ﺑﺘﺰﻭﺝ ﺃﻭ ﺗﺴﺮ ﺃﻭ ﻗﺪﻭﻡ ﺍﺑﻨﻲ ﻣﻦ‬ ‫ﺍﻟﺴﻔﺮ ﺃﻭ ﻣﺠﻲﺀ ﺍﻟﺴﻴﻞ ﺃﻭ ﺍﻟﻤﻄﺮ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺃﻭ ﻷﺟﻞ ﻣﺴﻤﻰ ﻣﻌﺮﻭﻑ‬ ‫ﻻ ﺗﺠﻬﻞ ﻏﺎﻳﺘﻪ ﻭﺃﻣﺪﻩ ﻛﺮﻣﻀﺎﻥ ﻭﺷﻮﺍﻝ ﺃﻭ ﻷﺟﻞ ﻻ ﻣﻌﻴﻦ ﻭﻻ ﻣﺴﻤﻰ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺃﻥ ﻳﻘﻮﻝ ‬ ‫ﻣﺜﻼ‪ :‬ﺃﺻﺪﻗﺘﻚ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ﻣﺆﺟﻠﺔ ﺃﻭ ﻷﺟﻞ ﺃﻭ ﻏﻴﺮ ﻧﻘﺪ‪ ،‬ﻭﻏﻴﺮ ﻋﺎﺟﻠﺔ‪،‬‬ ‫‬ ‫ﻣﺠﻬﻮﻻ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻟﻴﺲ ﻓﻴﻪ ﺗﺴﻤﻴﺔ ﺁﺟﻞ‪ ،‬ﻓﻤﺮﺍﺩﻩ ﺑﺎﻟﺘﻌﻴﻴﻦ ﺍﻟﺘﺴﻤﻴﺔ ﻟﻪ‬ ‫ﻣﻌﻠﻮﻣﺎ ﺛﻢ ﺗﺰﻭﺝ ﺃﺧﺮﻯ ﻋﻠﻴﻬﺎ ﺃﻭ ﺗﺴﺮﻯ ﺃﻭ ﻓﺎﺭﻗﻬﺎ ﺃﻭ ﺣﻞ ﺍﻷﺟﻞ‬ ‫‬‫ﻛﺎﻥ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٦/٦‬ ‪.١٨٧‬‬ ‫‪231‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﻤﺴ ‪‬ﻤﻰ ﺃﻭ ﺍﻟﻤﻌﻴﻦ ﻻ ﺑﻌﻠﻢ ﺷﻬﻮﺩﻫﺎ ﺑﺘﺰﻭﺟﻪ ﺃﺧﺮﻯ ﺃﻭ ﺗﺴﺮﻳﻪ ‬ ‫ﻣﺜﻼ ﺃﻭ ﻧﺤﻮﻫﻤﺎ‬ ‫ﻣﻤﺎ ﻳﺤﻞ ﺑﻪ ﻓﺎﺳﺘﻤﺴﻜﺖ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﻳﺆﺩﻱ ﻟﻬﺎ ﺻﺪﺍﻗﻬﺎ ﻟﺬﻟﻚ ﻓﻼ ﻳﺸﻬﺪﻭﻥ‬ ‫ﻧﻔﻌﺎ ﻫﻮ ﺣﻠﻮﻝ‬ ‫ﻟﻬﺎ ﺣﺘﻰ ﻳﻌﻠﻤﻮﺍ ﺑﺤﻠﻮﻝ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻬﺎ ﺗﺠﺮ ﻟﻨﻔﺴﻬﺎ ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻓﻼ ﻳﺸﻬﺪﻭﺍ ﺑﻪ ﻭﻻ ﺑﻤﻮﺟﺒﻪ ﺍﻟﺬﻱ ﻫﻮ ﻭﺟﻮﺏ ﺍﻷﺩﺍﺀ ﺑﻘﻮﻟﻬﺎ ﺃﻭ ﺑﻘﻮﻝ‬ ‫‬ ‫ﻣﺆﺟﻼ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ‬‫ﻣﻦ ﻻ ﻳﺠﺰﻱ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﺷﻬﺪﻭﺍ ﺑﺄﻥ ﻋﻠﻴﻪ ﻟﻬﺎ ﺻﺪﺍﻗﺎ‬ ‫ﻟﻢ ﻳﻌﻠﻤﻮﺍ ﻓﺄﺗﺖ ﺑﻬﻢ ﺇﻟﻰ ﺍﻟﺰﻭﺝ ﻟﻴﻘﺮ ﻓﻴﺸﻬﺪﻭﺍ‪ ،‬ﺃﻭ ﺟﺎﺀﺕ ﺑﺎﻟﺰﻭﺝ ﺇﻟﻴﻬﻢ ﻟﻴﻘﺮ‬ ‫ﻟﻬﻢ ﺃﻭ ﺍﻟﺘﻘﻮﺍ ﻓﻠﻬﻢ ﺃﻥ ﻳﺘﺤﻤﻠﻮﺍ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻟﻮ ﻟﻢ ﻳﺤﻞ ﺍﻷﺟﻞ‪ ،‬ﻭﻳﺘﺤﻤﻠﻮﻫﺎ ﻛﻤﺎ‬ ‫ﻫﻲ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻤﻮﺍ ﺑﺎﻟﺤﻠﻮﻝ ﻓﺸﻬﺪﻭﺍ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻋﻠﻴﻪ ﻟﻬﺎ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬ ‫ﺩﻳﻦ‪ ،‬ﺃﻱ‪ :‬ﻫﻮ ﻓﻲ ﺫﻣﺘﻪ‪ ،‬ﻷﻥ ﻣﺎ ﻓﻴﻬﺎ ﻳﺴ ‪‬ﻤﻰ ﺩﻳ ﻨﺎ ﻭﻟﻮ ﺣ ‪‬ﻞ ﻭﺇﻥ ﻟﻢ ﻳﻘﻮﻟﻮﺍ‪:‬‬ ‫ﻭﻫﻮ ‬ ‫ﺑﺪ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺑﺎﻟﻤﻬﺮ ﺃﻭ ﺑﺎﻟﺼﺪﺍﻕ ﺃﻭ ﺑﺎﻟﻨﻜﺎﺡ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪،‬‬ ‫ﺩﻳﻦ ﺟﺎﺯ‪ ،‬ﻭﻻ ‬ ‫ﻫﻮ ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻘﻮﻟﻮﺍ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺤﻜﻢ ﺑﻤﺎ ﻗﺎﻟﻮﺍ ﻣﻦ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻜﻢ ﺑﻪ ﺇﺫﺍ ﻟﻢ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺍﻗﺘﺼﺮ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﻋﻠﻰ ﺫﻛﺮ‬ ‫ﻳﺒﻴﻨﻮﺍ ﻣﺘﻌﻠﻖ ﺫﻟﻚ ‪‬‬ ‫ﺍﻟﻤﻬﺮ ‪‬‬ ‫ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﺤﻠﻮﻝ‪ .‬ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﺃﻗﺮ ﻟﻬﻢ ﺑﺎﻟﺘﺰﻭﺝ ﺃﻭ ﺍﻟﺘﺴﺮﻱ ﺃﻭ ﺃﺧﺒﺮﻫﻢ‬ ‫ﺑﻪ ﺃﻱ ﺑﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻣﻴﻨﺎﻥ ﺃﻭ ﻗﺎﻝ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻷﻣﻴﻨﺎﻥ ﺇﻧﻪ ﻗﺪ ﺣﻞ ﺃﻭ ﻛﺎﻧﻮﺍ‬ ‫ﺷﻬﻮﺩﺍ ﻋﻠﻰ ﺍﻟﺘﺰﻭﺝ ﺃﻭ ﺍﻟﺘﺴﺮﻱ ﺃﻭ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﻤﺰﻭﺟﻴﻦ ﺷﻬﺪﻭﺍ ﻟﻬﺎ ﺑﻪ ﺃﻱ‬ ‫ﺑﺎﻟﺼﺪﺍﻕ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻟﻬﺎ ﻋﻠﻴﻪ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ‬ ‫ﻣﺜﻼ ﺑﺎﻟﻤﻬﺮ‪ ،‬ﺃﻱ‪ :‬ﺑﺴﺒﺐ ﺍﻟﻤﻬﺮ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺳﺒﺒﺎ‬ ‫ﺍﻹﺻﺪﺍﻕ‪ ،‬ﻓﻬﻮ ﻣﺼﺪﺭ ﻻ ﺑﻤﻌﻨﻰ ﺍﻟﺸﻲﺀ ﺍﻟﻤﺼﺪﻕ‪ ،‬ﻭﺇﻻ ﻟﺰﻡ ﻛﻮﻥ ﺍﻟﺸﻲﺀ ‬ ‫ﻟﻨﻔﺴﻪ ﻭﻫﻮ ﻣﺤﺎﻝ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺃﺭﺍﺩ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻷﺯﻭﺍﺝ ﻓﻲ‬ ‫ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻓﺎﻓﻬﻢ‪ ،‬ﻭﻻ ﻳﻀﻴﻖ ﻋﻠﻴﻬﻢ ﺫﻛﺮ ﺳﺒﺐ ﺣﻠﻮﻟﻪ ﻛﺎﻟﺘﺰﻭﺝ‪ ،‬ﻭﺇﻥ ﺷﻬﺪﻭﺍ‬ ‫ﺑﺎﻟﺼﺪﺍﻕ ﻭﺑﻤﻮﺟﺐ ﺣﻠﻮﻟﻪ ﻛﺘﺰﻭﺝ ﻭﺗﺴﺮ ﺑﻼ ﺫﻛﺮ ﺍﻟﺤﻠﻮﻝ ﺟﺎﺯ؛ ﻷﻥ ﺫﻛﺮ‬ ‫ﻣﻮﺟﺒﻪ ﺫﻛﺮ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺷﻬﺪ ﺑﺎﻟﺼﺪﺍﻕ ﻭﺑﺄﻧﻪ ﻣﺆﺟﻞ ﺟﺎﺯ‪ ،‬ﻓﺈﺫﺍ ﺍﺩﻋﺖ ﺍﻟﺤﻠﻮﻝ ﺃﻭ‬ ‫ﺳﺄﻟﻬﻢ ﻋﻨﻪ ﺍﻟﺤﺎﻛﻢ ﺷﻬﺪﻭﺍ ﺑﻪ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٧/٦‬ ‪.١٨٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪232‬‬ ‫ [‪2/‬ل ا‪28‬ة [‪2 ./‬ل أ‪ .H‬ا‪G‬اق‬ ‫ﻻ ﻳﻨﺼﺐ ﺣﺎﻛﻢ ﺧﺼﻮﻣﺔ ﺑﻴﻨﻬﻤﺎ ﺃﻱ‪ :‬ﺍﻟﺰﻭﺟﻴﻦ ﺣﺘﻰ ‪‬‬ ‫ﺗﺪﻋﻲ ﺣﻠﻮﻟﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺤﻜﻢ ﺑﺄﺩﺍﺋﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﺑﺤﻠﻮﻟﻪ ﺑﺈﻗﺮﺍﺭ ﺃﻭ ﺑﻴﻨﺔ‪ ،‬ﻭﺃﻣﺎ ﺑﻴﻘﻴﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻓﺠﺎﺋﺰ ﻋﻠﻰ‬ ‫ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺤﻜﻢ ﺑﻌﻠﻤﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻃﻠﻘﻬﺎ ﻭﻗﺪ ﻋﻠﻢ ﺍﻟﺘﻄﻠﻴﻖ ﺑﺎﻟﺒﻨﺎﺀ‬ ‫ﻟﻠﻤﻔﻌﻮﻝ ﺑﺈﻗﺮﺍﺭﻩ ﺃﻭ ﺑﺄﻣﻴﻨﻴﻦ ﺃﻭ ﺑﺤﺎﻛﻢ ﺛﺒﺖ ﺍﻟﺘﻄﻠﻴﻖ ﻋﻨﺪﻩ ﺑﺄﻥ ﺃﻋﻠﻢ ﺍﻟﺤﺎﻛﻢ‬ ‫ﺷﻬﻮﺩ ﺍﻟﺼﺪﺍﻕ ﺃﻥ ﺗﻄﻠﻴﻘﻪ ﺛﺎﺑﺖ ﻋﻨﺪﻱ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻳﺤﻜﻢ ﻭﻳﺸﻬﺪﻭﻥ ﺑﺎﻟﺼﺪﺍﻕ‬ ‫ﻭﺣﻠﻮﻟﻪ ﺇﻥ ﻋﻠﻤﻮﺍ ﺣﻠﻮﻟﻪ ﺑﺎﻹﻗﺮﺍﺭ ﺃﻭ ﺍﻷﻣﻴﻨﻴﻦ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﻮﻩ ﺑﺎﻟﺤﺎﻛﻢ ﻟﻢ ﻳﺤﺘﺎﺟﻮﺍ‬ ‫ﺇﻟﻰ ﺫﻛﺮﻩ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺣﺎﻛﻢ ﺁﺧﺮ ﻳﺆﺩﻭﻥ ﺇﻟﻴﻪ ﻣﺎ ﺛﺒﺖ ﻋﻨﺪ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻟﻢ ﻳﺠﺮﺡ)‪.(١‬‬ ‫ ا‪5‬دة ‪G‬اق  @‪2‬ت أ ا و‪IH‬‬ ‫ﺇﺫﺍ ﻣﺎﺕ ﺃﻭ ﻣﺎﺗﺖ ﺃﻭ ﻣﺎﺗﺎ‪ ،‬ﻭﻋﻠﻤﻮﺍ ﺑﺎﻟﻤﻮﺕ ﻓﺎﻷﻣﺮ ﻇﺎﻫﺮ ﺃﻧﻬﻢ ﻳﺸﻬﺪﻭﻥ‬ ‫ﺑﺎﻟﺼﺪﺍﻕ ﻭﺑﺎﻟﺤﻠﻮﻝ‪ ،‬ﻭﺇﻻ ﻳﻌﻠﻤﻮﺍ ﻓﻼ ﻳﺸﻬﺪﻭﺍ ﺣﺘﻰ ﻳﻌﻠﻤﻮﺍ ﺍﻟﻤﻴﺖ ﻣﻨﻬﻤﺎ ﺃﻭ‬ ‫ﺑﺪﻳﻦ ﻟﻴﺆﺩﻯ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺤﻜﻢ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻓﻼ ﻳﺸﻬﺪﻭﺍ ‬ ‫‬‫ﻳﻌﻠﻤﻮﻫﻤﺎ ﻣﻴﺘﻴﻦ‬ ‫ﺣﺘﻰ ﻳﺤﻞ ﻭﻳﻌﻠﻤﻮﺍ ﺑﺤﻠﻮﻟﻪ‪ ،‬ﻷﻧﻬﻢ ﺗﺤﻤﻠﻮﻫﺎ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ ﻋﻨﺪ ﺍﻷﺟﻞ ﻓﻼ ﻳﺆﺩﻭﻫﺎ‬ ‫ﻬ ﺪ ﺑﺤﻖ ﻟﻮﺍﺭﺙ ﺫﻱ ﺍﻟﺤﻖ ﺣﺘﻰ ﻳﻌﻠﻢ ﻣﻮﺗﻪ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻢ ﻣﻮﺗﻪ ﺷﻬﺪ‬ ‫ﻗﺒﻠﻪ‪ ،‬ﻓﻼ ﻳ ﺸ ‬ ‫ﻟﻮﺍﺭﺛﻪ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺤﻞ ﺃﺟﻠﻪ‪ ،‬ﻟﻴﻌﻠﻤﻮﺍ ﻛﻢ ﻣﺎﻟﻪ ﻭﻛﻢ ﺛﻠﺜﻪ‪ ،‬ﻭﻛﻴﻒ ﺗﻜﻮﻥ‬ ‫ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻭﻟﻴﻌﻠﻤﻮﺍ ﺑﺎﻟﻤﺎﻝ ﺍﻟﺬﻱ ﺍﻧﺘﻘﻞ ﺇﻟﻴﻪ ﻣﺎ ﻫﻮ ﻭﻛﻢ ﻫﻮ ﻭﻟﻮ ﺑﻼ‬ ‫ﺭﺟﻼ ﺑﻌﻴﻨﻪ ﻻ ﻳﻨﺼﺐ ﺧﺼﻮﻣﺔ ﻭﻻ‬‫ﺍﻋﺘﺒﺎﺭ ﻗﺴﻤﺔ ﻭﺛﻠﺚ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺤﺎﻛﻢ ﺇﻥ ﻋﺮﻑ ‬ ‫ﺣﻜﻤﺎ ﻓﻲ ﻗﺴﻤﺔ ﻣﺎﻟﻪ‪ ،‬ﻭﻻ ﻓﻴﻤﺎ ﻋﻠﻴﻪ ﺃﻭ ﻟﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﻣﻮﺗﻪ ﻭﺇﻥ ﻟﻢ ﻳﻌﺮﻓﻪ ﺃﻭ‬ ‫‬ ‫ﻛﺎﻥ ﻳﺴﻤﻊ ﺑﻪ ﺟﺎﺯ ﻟﻪ ﺍﻟﻨﺼﺐ ﺇﻥ ﺗﺼﺎﺩﻕ ﺍﻟﺨﺼﻤﺎﻥ ﻋﻠﻰ ﻣﻮﺗﻪ‪ ،‬ﻭﺃﺻﻞ ﺫﻟﻚ‬ ‫ﻋﻨﺪﻱ ﺁﻳﺎﺕ ﺣﺮﻣﺔ ﺍﻷﻣﻮﺍﻝ ﻭﺃﺣﺎﺩﻳﺜﻬﺎ‪ ،‬ﻓﻜﻤﺎ ﻻ ﻳﺪﺧﻞ ﺃﺣﺪ ﻓﻴﻬﺎ ﺑﺎﻷﺧﺬ ﺃﻭ‬ ‫ﺍﻷﻛﻞ ﺃﻭ ﺍﻻﻧﺘﻔﺎﻉ ﺇﻻ ﺑﺈﺫﻥ ﺃﺻﺤﺎﺑﻬﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﻳﺤﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺷﺄﻧﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٨٩/٦‬‬ ‫‪233‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺑﺎﻟﻘﺴﻤﺔ ﺑﻴﻦ ﺍﻟﻐﺮﻣﺎﺀ ﺃﻭ ﺍﻷﻭﺻﻴﺎﺀ ﺃﻭ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻭﻟﻮ ﺑﺎﻟﻠﺴﺎﻥ ﻓﻘﻂ‬ ‫ﺣﺘﻰ ﻳﺜﺒﺖ ﺫﻟﻚ‪ ،‬ﻭﺣﻠﻮﻝ ﻣﺎ ﺃﺟﻞ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﻓﻴﻤﻦ ﻣﺎﺕ ﻭﺗﺮﻙ ﻛﺬﺍ‬ ‫ﻏﺮﻳﻤﺎ ﺃﻭ ﻭﺭﺛﺔ ﺃﻭ ﻭﺻﻴﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻛﻢ ﻳﻜﻮﻥ ﻟﻔﻼﻥ ﻭﻛﻢ ﻳﻜﻮﻥ ﻟﻜﺬﺍ‬ ‫‬‫ﻭﻛﺬﺍ‬ ‫ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻟﻪ؟ ﻓﺄﺟﺒﻪ‪ ،‬ﻭﺇﻥ ﻋﻴﻦ ﺍﻟﻤﻴﺖ ﻓﻼ ﺗﺠﺒﻪ ﻋﻤﺎ ﺳﺄﻝ ﺇﻻ ﺃﻥ ﺗﻘﻮﻝ ﺃﻭﻝ‬ ‫ﺍﻟﺠﻮﺍﺏ ﺃﻭ ﺁﺧﺮﻩ ﻣﺎ ﻧﺼﻪ‪ :‬ﺇﻥ ﺻﺢ ﻣﻮﺗﻪ‪ ،‬ﺃﻭ ﺇﻥ ﺛﺒﺖ ﻣﻮﺗﻪ‪ ،‬ﺃﻭ ﺇﻥ ﺛﺒﺖ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‬ ‫ﻭﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻫﻜﺬﺍ ﻋﻨﺪﻱ ﻷﻧﻚ ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﺇﻥ ﻟﺒﻨﺘﻪ ﻓﻼﻧﺔ‬ ‫‬ ‫ﻣﺜﻼ ﻛﺬﺍ ﻓﻘﺪ ﺃﺛﺒﺖ ﻟﻬﺎ ﺑﻠﻔﻈﻚ ﺫﻟﻚ ﺍﻟﻨﺼﻴﺐ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﺟﻌﻠﺘﻪ ﻣﻠﻜ ﺎ ﻟﻬﺎ‬ ‫ﻭﺃﺑﺤﺖ ﻟﻬﺎ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺑﻌﺪ ﺗﻤﻴﻴﺰﻩ‪ ،‬ﻭﻟﻢ ﻳﺜﺒﺖ ﻋﻨﺪﻙ ﻣﻮﺗﻪ‪ ،‬ﻭﻟﻢ ﺗﺸﺮﻃﻪ‬ ‫ﻭﻫﻜﺬﺍ ﻏﻴﺮ ﺍﻹﺭﺙ ﻣﻦ ﺍﻟﻤﺤﺎﺻﺔ)‪.(١‬‬ ‫ @‪$ Qa! I‬ا[  و‪ 8 H‬ا‪2‬ت‬ ‫ﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺗﺮﻛﻬﺎ ﺻﺪﺍﻗﻬﺎ ﻟﻠﺰﻭﺝ ﻋﻨﺪ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﻻ ﺻﺪﻗﺘﻬﺎ ﺑﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﺮﻛﺘﻪ ﻟﻪ‪ ،‬ﻭﺭﺩﻩ ﻋﻠﻴﻬﺎ ﻓﻲ ﻣﺮﺽ ﺍﻟﻤﻮﺕ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ‪ :‬ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ ﻓﻲ ﺍﻣﺮﺃﺓ‪ ،‬ﺗﺪﻉ ﻟﺰﻭﺟﻬﺎ ﻣﻦ‬ ‫ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﺮﻳﻀﺔ‪ ،‬ﺛﻢ ﺗﺼﺢ ﻭﺗﻘﻮﻡ ﻣﻦ ﻣﺮﺿﻬﺎ‪ ،‬ﺛﻢ ﺗﻤﺮﺽ ﻭﺗﻤﻮﺕ‪ ،‬ﻭﻻ‬ ‫ﺗﺬﻛﺮ ﺗﻠﻚ ﺍﻟﻌﻄﻴﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻟﻴﺲ ﺑﻌﻄﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺃﻋﻄﺘﻪ ﺑﺤﻖ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﻭﻋﺪﺕ ﺯﻭﺟﻲ‪ ،‬ﺃﻥ ﺃﺗﺮﻙ ﻟﻪ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻣﻦ ﺻﺪﺍﻗﻲ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺗﺰﻭﺟﻨﻲ‪ ،‬ﻭﻗﺪ ﺗﺮﻛﺘﻪ ﻟﻪ‪ ،‬ﻓﺬﻟﻚ ﺟﺎﺋﺰ ﻟﻪ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﻭﻋﺪﺗﻪ‪ ،‬ﻭﻟﻢ ﺗﻘﻞ‪ :‬ﻋﻠﻰ ﺫﻟﻚ ﺗﺰﻭﺟﻨﻲ‪ ،‬ﻓﻤﺎ ﻧﻮﺟﺐ ﺫﻟﻚ ﻋﻠﻰ‬ ‫ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﺖ ﻟﻪ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻋﻨﺪ ﻣﻮﺗﻬﺎ‪ ،‬ﺑﻮﺟﻪ‪ ،‬ﻳﺠﻮﺯ ﻟﻪ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻫﻮ‬ ‫ﻳﻌﻠﻢ ﻛﺬﺑﻬﺎ‪ ،‬ﻓﻼ ﻳﺴﻌﻪ ﺃﺧﺬﻩ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٨٩/٦‬ ‪.١٩٠‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٢/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪234‬‬ ‫ ا=ق ا و‪ N8 IH‬ا‪G‬اق دون ذ‪? !a‬اره‬ ‫ﺗﺼﺮﻳﺤﺎ ﺃﻭ‬ ‫‬‫ﺇﻥ ﺗﺼﺎﺩﻗﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺰﻭﺟﺎﻥ‪ ،‬ﺃﻱ‪ :‬ﻧﺴﺐ ﻛﻞ ﻣﻨﻬﻤﺎ ﺍﻟﺼﺪﻕ ﻟﻶﺧﺮ‬ ‫ﻋﻘﺮﺍ ﺑﺄﻥ‬ ‫ﺍﻟﺘﺰﺍﻣﺎ ﻋﻨﺪ ﺣﺎﻛﻢ ﻋﻠﻰ ﻧﻜﺎﺡ ﻭﻣﺲ ﻭﻟﻢ ﻳﺒ ‪‬ﻴﻨﺎ ﺻﺪﺍﻗﺎ‪ ،‬ﻭﺍﺩ‪‬ﻋﺖ ﻋﻠﻴﻪ ‬ ‫‬ ‫ﻋﻘﺮﺍ ﻭﻫﻮ ﻣﺎ ﻣﺮ ﻓﻲ ﺑﻜﺮ ﻭﺛﻴﺐ ﺃﻭ ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻢ‬ ‫ﻳﻜﻮﻥ ﺃﺻﺪﻗﻬﺎ ﻣﺎ ﻳﺴ ‪‬ﻤﻰ ‬ ‫ﻳﺼﺪﻕ ﻟﻬﺎ ﺃﻭ ﺃﺻﺪﻕ ﻣﺎ ﻻ ﻳﺼﺢ ﺃﻭ ﻣﺎ ﻻ ﻳﻜﻔﻲ ﻋﻨﺪ ﻣﻦ ﺟﻌﻞ ﻷﻗﻠﻪ ‪‬‬ ‫ﺣﺪﺍ‬ ‫ﻓﻴﻠﺰﻣﻪ ﺍﻟﻌﻘﺮ ﺃﺟﺒﺮﻩ ﺑﺄﺩﺍﺋﻪ ﻟﻬﺎ؛ ﻷﻥ ﺍﻟﺤﺎﻛﻢ ﻳﺤﻜﻢ ﺑﻪ ﻓﻴﻤﺎ ﻳﻘﺎﻝ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ‬ ‫ﻟﻬﺎ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺤﻜﻢ ﺑﻪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺇﻥ ﻟﻬﺎ ﻣﺎ ﺃﺻﺪﻕ ﻟﻬﺎ ﻓﻘﻂ‪،‬‬ ‫ﻭﻟﻮ ﻗﻞ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺗﺰﻭﺟﻬﺎ ﺑﻘﻠﻴﻞ ﻛﺎﻥ ﻟﻬﺎ ﻛﻤﺜﻠﻬﺎ‪ ،‬ﻭﺑﻌﺾ‪ :‬ﺃﻗﻞ‬ ‫ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺑﻌﺾ‪ :‬ﺣﺮﻣﺖ ﺇﻥ ﻣﺴﺖ ﻭﺇﻥ ﻋﻠﻤﺖ ﺑﻌﺪ ﻣﺲ ﺑﻔﺮﺽ ﺍﻟﻮﻟﻲ ﻟﻬﺎ‬ ‫ﻗﻠﻴﻼ ﻭﺭﺿﻴﺖ ﺍﻟﻨﻜﺎﺡ ﺩﻭﻥ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻓﻤﺎ ﻟﻬﺎ ﺇﻻ ﻣﺎ ﻓﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻤﺜﻠﻬﺎ‬ ‫ﺑﻜﺮﺍ ﻭﺇﻻ ﻓﻤﺎ ﻓﺮﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﻛﻤﺜﻠﻬﺎ ﺇﻥ ﻟﻢ ﺗﺒﻠﻎ‪ ،‬ﻭﺇﻻ‬ ‫‬‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﻓﻔﺮﺽ ﺍﻟﻮﻟﻲ ﻭﺇﻥ ﺑﻠﻐﺖ ﻳﺘﻴﻤﺔ ﻓﻠﻢ ﺗﺮﺽ ﺇﻻ ﺑﺼﺪﺍﻗﻬﺎ ﺗﺎ ‪‬ﻣﺎ ﻓﻠﻬﺎ ﻣﺎ ﻓﺮﺽ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻛﻤﺜﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﺯﻭﺝ ﺻﺒﻲ ﻭﻟﻴﺘﻪ ﺑﺄﻗﻞ ﻣﻦ ﻧﺴﺎﺋﻬﺎ ﻓﻜﺒﺎﻟﻎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﺇﻥ‬ ‫ﺯﻭﺝ ﺻﺒﻴﺔ ﻛﺬﻟﻚ ﻓﻘﻴﻞ‪ :‬ﻟﻴﺴﺖ ﻛﺒﺎﻟﻐﺔ ﻓﻲ ﺗﺰﻭﻳﺞ ﺻﺒﻲ‪ ،‬ﻭﻻ ﻛﺼﺒﻴﺔ ﻓﻲ ﺗﺰﻭﻳﺞ‬ ‫ﺑﺎﻟﻎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﺫﻟﻚ ﺳﻮﺍﺀ ﻓﻲ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﺍﻟﺬﻱ ﻳﻔﺘﻰ ﺑﻪ ﻋﻨﺪﻱ ﺃﻥ‬ ‫ﻟﻠﺒﺎﻟﻐﺔ ﻭﺍﻟﺼﺒﻴﺔ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺇﻥ ﻛﺎﻥ ﻣﺎ ﺯﻭﺟﻬﻤﺎ ﺑﻪ ﺍﻟﺼﺒﻲ ﺃﻗﻞ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺯﻭﺝ ﺍﻟﻮﻟﻲ ﻧﻔﺴﻪ ﺑﻬﺎ ﺑﺄﻗﻞ ﻓﻠﻬﺎ ﻛﺄﻭﺳﻂ ﻧﺴﺎﺋﻬﺎ ﺇﻥ ﻟﻢ ﻳﻌﻠﻤﻬﺎ ﺣﺘﻰ ﻣﺲ ﻭﺍﻟﻔﺮﻕ‬ ‫ﺑﻴﻦ ﺻﺪﺍﻕ ﻧﺴﺎﺋﻬﺎ ﻭﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ‪ :‬ﺃﻥ ﺍﻷﻭﻝ ﺻﺪﺍﻕ ﺃﻣﻬﺎ ﻭﻋﻤﺘﻬﺎ ﻭﻧﺤﻮﻫﻤﺎ‪،‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ ﻓﻲ ﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺇﻥ ﺃﻏﻠﺖ ﻓﺎﺳﺘﺮﺿﺎﻫﺎ ﺑﺄﻗﻞ‬ ‫ﻣﺴﺎ ﻭﺃﻧﻜﺮ ﻭﻻ ﺑﻴﺎﻥ ﻟﻬﺎ ﺣﻠﻒ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻪ‬ ‫ﺑﺎﻟﺮﻗﻴﺎ ﻓﻠﻬﺎ ﻛﺎﻣﻞ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ ‪‬‬ ‫ﻣﺎ ﺗﺪﻋﻴﻪ ﻣﻦ ﻋﻘﺮ ﺃﻭ ﺻﺪﺍﻕ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،١٩٠/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٩/٨‬‬ ‫‪235‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ [(ء ا‪2‬ر‪ X‬ا‪G‬اق‬ ‫ﻣﻦ ﺟﻮﺍﺏ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﺇﻟﻰ ﺍﻟﺤﻜﻢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ :‬ﺫﻛﺮﺕ ﺃﻧﻚ ﻛﻨﺖ ﻗﻀﻴﺖ‬ ‫ﺑﺎﻗﻴﺎ ﻟﻬﺎ ﻣﻦ ﺻﺪﺍﻕ‪ ،‬ﺳﺘﻮﻥ ﻧﺨﻠﺔ‪،‬‬ ‫ﻋﻦ ﺃﺧﻴﻚ ﺻﺪﺍﻕ‪ ،‬ﺍﻣﺮﺃﺓ ﺧﻠﻔﻬﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ‬ ‫ﻭﺑﺎﻕ ﻟﻬﺎ ﻣﺎﻝ‪ ،‬ﻣﻦ ﺛﻴﺎﺏ ﻭﻏﻨﻢ ﻭﺣﺐ ﻭﻋﺒﻴﺪ‪ ،‬ﻓﻘﻮﻣﺖ ﺃﻧﺖ‪ ،‬ﻭﻣﻦ ﻣﻌﻚ ﻣﻦ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺑﻘﻴﻤﺔ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ ﻭﻓﻴﻬﻢ ﻳﺘﻴﻤﺔ‪ ،‬ﻭﺭﺃﻳﺖ ﺃﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﺘﻲ ﻗﻮﻣﺘﻢ‪،‬‬ ‫ﺃﺣﻈﻰ ﻟﻠﻴﺘﻴﻤﺔ‪ ،‬ﻭﻟﻠﻮﺭﺛﺔ‪ ،‬ﻭﺃﺣﺒﺒﺖ ﺃﻥ ﺃﻋﺮﻓﻚ ﺭﺃﻳﻲ‪ ،‬ﻟﻤﺎ ﺃﺭﺟﻮ ﻓﻴﻪ ﻣﻦ ﺍﻟﺴﻼﻣﺔ‪.‬‬ ‫ﻓﺈﺫﺍ ﺭﺃﻳﺘﻢ ﺍﻟﺤﻆ ﻓﻲ ﺫﻟﻚ ﻟﻠﻴﺘﻴﻤﺔ‪ ،‬ﻭﺍﺟﺘﻬﺪﺗﻢ ﻭﺑﺎﻟﻐﺘﻢ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﺄﺭﺟﻮ ﺃﻥ‬ ‫ﻻ ﻳﻜﻮﻥ ﻋﻠﻴﻜﻢ ﻓﻲ ﺫﻟﻚ ﺑﺄﺱ‪ ،‬ﺇﺫﺍ ﺑﺎﻟﻐﺘﻢ‪ ،‬ﻭﺭﺟﻮﺗﻢ ﺍﻟﺤﻆ ﻟﻠﻴﺘﻴﻤﺔ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ ‪ 5‬ﻓﻲ ﺭﺟﻞ ﻫﻠﻚ‪ ،‬ﻭﺃﻭﺻﻰ ﺇﻟﻴﻚ ﻓﻲ ﻗﻀﺎﺀ ﺩﻳﻨﻪ‪،‬‬ ‫ﻭﺇﻧﻔﺎﺫ ﻭﺻﻴﺘﻪ‪ ،‬ﻭﺍﺣﺘﺎﺝ ﺍﻟﻮﺻﻲ‪ ،‬ﺇﻟﻰ ﺗﻤﺎﻡ ﺻﻠﺤﺎﺀ ﺍﻟﺒﻠﺪ ﻭﻋﺪﻭﻟﻬﺎ‪ :‬ﺃﻥ ﻳﻘﻮﻣﻮﺍ‬ ‫ﻣﻌﻪ‪ ،‬ﺣﺘﻰ ﻳﻘﻮﻣﻮﺍ ﺻﺪﺍﻕ ﺍﻣﺮﺃﺓ ﺍﻟﻬﺎﻟﻚ‪ ،‬ﻭﻳﺒﻴﻊ ﻣﻦ ﻣﺎﻝ ﺍﻟﻬﺎﻟﻚ‪ ،‬ﻳﻘﻀﻰ ﻋﻨﻪ‬ ‫ﺩﻳﻨﻪ‪ ،‬ﻓﻠﻢ ﻳﺠﻴﺒﻮﻩ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻭﺍﺳﺘﻀﻌﻔﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻦ ﺫﻟﻚ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻬﺎﻟﻚ ﺧﻠﻒ ﻳﺘﺎﻣﻰ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻌﺪﻭﻝ‪ ،‬ﻋﻠﻰ ﻗﻀﺎﺀ‬ ‫ﺍﻟﺼﺪﺍﻕ‪ .‬ﻭﻻ ﻋﺬﺭ ﻟﻬﻢ ﻓﻲ ﺫﻟﻚ)‪.(١‬‬ ‫ [(ء ا‪G‬اق @‪ I‬ا!اث‬ ‫‬ ‫ﻭﻛﻴﻼ‪ ،‬ﻓﻲ ﻗﻀﺎﺀ ﺻﺪﺍﻗﻴﻦ ﻋﻠﻴﻪ‬ ‫ﺭﺟﻞ ﻫﻠﻚ‪ ،‬ﻭﺧﻠ‪‬ﻒ ﻳﺘﺎﻣﻰ‪ ،‬ﻭﻭ ‪‬ﻛﻞ‬ ‫ﻟﺰﻭﺟﺘﻴﻪ‪ ،‬ﻓﻘﻀﻰ ﺍﻟﻮﻛﻴﻞ ﺍﻟﺼﺪﺍﻗﻴﻦ ﺟﻤﻠﺔ‪ ،‬ﻭﻟﻢ ﻳﻤﻴﺰ ﺻﺪﺍﻕ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‪،‬‬ ‫ﻋﻦ ﻭﺍﺣﺪﺓ‪ ،‬ﺛﻢ ﻏﻴﺮ ﻣﻦ ﻏﻴﺮ ﻭﻃﻠﺐ ﺍﻟﻨﻘﺾ‪ ،‬ﻓﺈﺫﺍ ﻗﻀﻴﺘﺎ ﺟﻤﻠﺔ‪ ،‬ﻭﻟﻢ ﻳﻤﻴﺰ ﺻﺪﺍﻕ‬ ‫ﻛﻞ ﻭﺍﺣﺪﺓ ﻧﺎﺣﻴﺔ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻴﺘﺎﻣﻰ‪ ،‬ﻭﻟﻜﻦ ﺗﻘﻀﻰ ﻛﻞ ﻭﺍﺣﺪﺓ ﻋﻠﻰ‬ ‫ﺣﺪﺓ‪ ،‬ﻣﻦ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ‪ ،‬ﻣﻦ ﺍﻟﺨﻴﺎﺭ ﻭﺍﻟﻮﺳﻄﻰ ﻭﺍﻟﺮﺩﻱﺀ‪ ،‬ﻣﻦ ﻣﺎﻝ ﺍﻟﻬﺎﻟﻚ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٨٦/٨‬ ‪.٨٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٨٨/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪236‬‬ ‫ د‪28‬ى ا!أة ا ح ﻼ ‪$‬اق‬ ‫ﻧﻜﺎﺣﺎ ﺑﻼ ﺻﺪﺍﻕ ﺃﻭ ﺑﺼﺪﺍﻕ ﺗﺮﺟﻊ ﺑﻪ ﺇﻟﻰ ﺍﻟﻌﻘﺮ ﻓﻬﻲ‬ ‫‬‫ﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻋﻘﺮﺍ ﻏﻴﺮ ﺃﻧﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ ﺑﻼ‬ ‫ﻋﻘﺮﺍ ﺃﻭ ﻟﻢ ﺗﻄﻠﺐ ‬ ‫‬‫ﻣﻨﻜﺮﺓ‪ ،‬ﻭﻃﻠﺒﺖ‬ ‫ﺇﺻﺪﺍﻕ‪ ،‬ﻭﺍﺩ‪‬ﻋﻰ ﺇﺻﺪﺍﻕ ﺃﻗﻞ ﻣﻨﻪﺃﻱ‪ :‬ﻣﻦ ﺍﻟﻌﻘﺮﻓﻬﻮ ‪‬‬ ‫ﺍﻟﻤﺪﻋﻲ‪ ،‬ﺃﻭ ﺍﺩﻋﺘﻪ ‬ ‫ﻧﻜﺎﺣﺎ ﺑﻼ ﺻﺪﺍﻕ ﻓﺈﻥ‬ ‫‬‫ﻧﻜﺎﺣﺎ ﺑﺼﺪﺍﻕﻫﻲ ‪‬‬ ‫ﺍﻟﻤﺪﻋﻴﺔ‪ ،‬ﻭﺃﻧﻜﺮ ﻭﺍﺩ‪‬ﻋﻰ‬‫‬‫ﺃﻱ‪:‬‬ ‫ﺻﺤﺖ ﺑﻴﻨﺔ ‪‬‬ ‫ﺍﻟﻤﺪﻋﻲ ﻫﻮ ﺍﻟﺰﻭﺝ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﻟﻰ ﻭﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻤﻞ‬ ‫ﺑﻬﺎ‪ ،‬ﻟﻜﻦ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻳﺤﻜﻢ ﺑﺎﻟﻤﺜﻞ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻹﺻﺪﺍﻕ ﺃﻭ ﻛﺎﻥ ﺑﻤﺎ ﻻ ﻳﺜﺒﺖ‬ ‫ﺯﻭﺟﺎ ﺃﻭ ﺯﻭﺟﺔ ﺑﺎﻟﺘﺨﻔﻴﻒ‪،‬‬ ‫ﻻ ﺑﺎﻟﻌﻘﺮ ﺧﻼﻓﺎ ﻟﻤﺎ ﺍﺷﺘﻬﺮ‪ ،‬ﻭﺇﻻ ﺣﻠﻒ ﺍﻟﻤﻨﻜﺮ ‬ ‫ﻭﺍﻟﺒﻨﺎﺀ ﻟﻠﻔﺎﻋﻞ‪ ،‬ﺃﻭ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻭﺍﻟﺒﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ‪ ،‬ﻭﺍﻟﻤﻨﻜﺮ ﻓﻲ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻟﻤﺮﺃﺓ‪،‬‬ ‫ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺇﻥ ﺑﻴﻨﺖ ﻋﻠﻰ ﻋﺪﻡ ﺍﻹﺻﺪﺍﻕ ﺑﻄﻞ ﺑﻴﺎﻧﻬﺎ‪ ،‬ﻷﻧﻬﺎ ﺷﻬﺎﺩﺓ‬ ‫ﻧﻔﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺛﺒﻮﺕ ﺷﻬﺎﺩﺓ ﺍﻟﻨﻔﻲ ﺇﺫﺍ ﻛﺎﻥ ﺣﺼﺮ ﺑﺎﻟﻮﻗﺖ‪ ،‬ﻛﻤﺎ ﻳﺸﻬﺪﻭﻥ‬ ‫ﺃﻧﺎ ﺣﻀﺮﻧﺎ ﺍﻟﻌﻘﺪ ﻭﻟﻢ ﻳﺬﻛﺮﺍ ﻓﻴﻪ ﺍﻟﺼﺪﺍﻕ‪ .‬ﻭﺃﻣﺎ ﻗﺒﻞ ﺍﻟﻌﻘﺪ ﺃﻭ ﺑﻌﺪﻩ ﻓﻼ ﻋﺒﺮﺓ ﻟﻪ‪،‬‬ ‫ﻭﺇﻥ ﺷﻬﺪ ﻣﻊ ﺫﻟﻚ ﺷﻬﻮﺩ ﺑﺄﻧﻪ ﺃﺻﺪﻗﻬﺎ ﻋﻨﺪ ﺍﻟﻌﻘﺪ ﺛﺒﺘﺖ ﺷﻬﺎﺩﺗﻬﻢ‪ ،‬ﻭﺑﻄﻠﺖ‬ ‫ﺷﻬﺎﺩﺓ ﺍﻟﻨﻔﻲ‪ ،‬ﻭﺃﺩ‪‬ﻯ ﺍﻟﺰﻭﺝ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺜﻞ ﻭﺻﺤﺢ‪ ،‬ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻣﻦ‬ ‫ﺍﺩ‪‬ﻋﻰ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻨﻬﻤﺎ ﻓﻬﻮ ‪‬‬ ‫ﺍﻟﻤﺪﻋﻲ‪ ،‬ﻭﺇﻥ ﻣﺎﺗﺖ ﻓﺎﺧﺘﻠﻒ ﻣﻊ ﻭﺭﺛﺘﻬﺎ ﻓﻲ‬ ‫ﺍﻟﻔﺮﻳﻀﺔ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﻓﺮﺿﺖ ﻟﻲ ﻓﻠﻲ ﻛﻤﺜﻠﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﻞ ﻛﺬﺍ‬ ‫ﻭﻛﺬﺍ ﺃﺧﺬﺕ ﺍﻷﻗﻞ‪ .‬ﺍﻫ‪ .‬ﻭﺣﺎﺻﻞ ﺫﻟﻚ ﺃﻥ ﻣﻦ ﺍﺩ‪‬ﻋﻰ ﻣﻨﻬﻤﺎ ﺍﻟﺼﺪﻕ ﻓﻌﻠﻴﻪ‬ ‫ﺍﻟﺒﻴﺎﻥ ﻷﻧﻪ ﺃﻣﺮ ﺣﺎﺩﺙ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﺑﺒﻴﺎﻥ‪ ،‬ﻭﻣﻦ ﺃﻧﻜﺮﻩ ﻓﻌﻠﻴﻪ ﺍﻟﻴﻤﻴﻦ ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫‪‬‬ ‫ﻣﺪﻋﻴﻪ ﺍﻟﺰﻭﺝﻭﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﺍﻟﻌﻘﺮ ﺃﻭ ﺃﻛﺜﺮ ﺃﻭ ﺳﻮﺍﺀﺃﻭ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﻛﺜﺮ‬ ‫ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺳﻮﺍﺀ ﻭﺇﻧﻤﺎ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻹﺭﺙ ﻓﻲ ﺟﺎﻧﺐ ﻣﺪﻋﻴﻪ ﻷﻧﻪ ﺍﻟﻐﺎﻟﺐ ﻓﻲ‬ ‫ﺍﻟﺪﻋﺎﻭﻯ‪ ،‬ﻭﺇﻧﻤﺎ ﺛﺒﺘﺖ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﻨﻜﺮ ﺍﻟﺼﺪﺍﻕ ﺇﺫﺍ ﺳﺎﻭﻯ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺍﻟﺒﻴﻨﺔ‬ ‫ﻋﻠﻰ ‪‬‬ ‫ﻣﺪﻋﻲ ﺍﻟﻌﻘﺮ ﺍﻟﻤﺴﺎﻭﻱ ﻟﻪ ﻟﻴﻜﻮﻥ ﺍﻟﺤﻜﻢ ﺑﻤﻌﻴﻦ‪ ،‬ﻭﻟﻠﺰﻭﻣﻬﻤﺎ ﻓﻲ ﺑﺎﺏ‬ ‫‪237‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺪﻋﺎﻭﻯ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﺑﺤﺪﻳﺚ‪» :‬ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪ‪ ‬ﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ«)‪،(١‬‬ ‫ﻭﻷﻥ ﺍﻟﺼﺪﺍﻕ ﻏﻴﺮ ﺍﻟﻌﻘﺮ ﻭﻟﻮ ﺗﺴﺎﻭﻳﺎ ﻓﻲ ﺍﻟﻌﺪﺩ ﺇﺫﺍ ﺗﺴﺎﻭﻳﺎ ﻭﺇﻧﻤﺎ ﻟﺰﻡ ‪‬‬ ‫ﻣﺪﻋﻲ‬ ‫ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻥ ﻳﺒﻴﻦ ﻭﻟﺰﻡ ﺍﻵﺧﺮ ﺃﻥ ﻳﺤﻠﻒ ﺇﻥ ﺃﻧﻜﺮ ﻭﻻ ﺑﻴﺎﻥ‪ ،‬ﻷﻧﻪ‬ ‫ﻻ ﻳﻠﺰﻡ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻘﺒﻞ ﻣﺎ ﻟﻢ ﻳﺠﺐ ﻟﻪ ﺇﻻ ﻓﻲ ﺿﺮﻭﺭﺓ)‪.(٢‬‬ ‫ﻋﻘﺮﺍ ﺃﻭ ﺻﺪﺍﻕ ﻣﺜﻞ ﻟﻢ ﻳﻨﺼﺖ‬ ‫ﻣﻌﻠﻮﻣﺎ ﺑﻼ ﺻﺤﺔ ﻓﻄﻠﺒﺖ ‬ ‫‬‫ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺻﺪﺍﻗﺎ‬ ‫ﻟﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺤﺎﻛﻢ‪ ،‬ﺑﻌﺪ ﺍﺩﻋﺎﺀ ﺻﺪﺍﻕ ﻣﻌﻠﻮﻡ ﻓﻼ ﻳﺤﻜﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺤﻠﻔﻪ‪ ،‬ﻭﻣﻌﻨﻰ‬ ‫ﻋﺪﻡ ﺍﻹﻧﺼﺎﺕ ﻟﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﻜﻠﻔﻬﺎ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻌﻘﺮ ﻭﻻ ﻳﺤﻠﻔﻪ‪ ،‬ﻟﻜﻦ ﺇﻥ ﺑﻴﻨﺖ‬ ‫ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ ﺑﻌﺪ ﺫﻟﻚ ﺃﻭ ﻋﻠﻰ ﺍﻟﻌﻘﺮ ﺣﻜﻢ ﻟﻬﺎ ﺑﻪ ﻋﻨﺪﻱ‪ ،‬ﻭﺇﻥ ﺑﻴﻨﺖ ﺣﻜﻢ‬ ‫ﻟﻬﺎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﺗﺒﻴﻦ ﻓﻼ ﻳﺤﻜﻢ ﻟﻬﺎ ﺑﺎﻟﺼﺪﺍﻕ ﻟﻌﺪﻡ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻭﻻ ﺑﺎﻟﻌﻘﺮ ﻻﺩﻋﺎﺀ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻗﺒﻞ‪ ،‬ﻭﻻ ﺑﻴﺎﻥ ﻋﻠﻴﻪ ﻓﻠﻮ ﺑﻴﻨﺖ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﺩﻋﺎﺀ ﺍﻟﺼﺪﺍﻕ ﺣﻜﻢ ﻟﻬﺎ ﺑﻪ‬ ‫ﻋﻨﺪﻱ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﺗﺒﻴﻦ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ ﻓﻠﻬﺎ ﻋﻨﺪ ﺍﷲ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ ﺍﻟﺪﻋﻮﻯ‬ ‫ﺍﻟﺼﺮﻳﺤﺔ ﺍﻟﻤﺤﻀﺔ‪ ،‬ﺃﻣﺎ ﺇﻥ ﺍﺩﻋﺖ ﺍﻟﺼﺪﺍﻕ ﻭﺃﻧﻜﺮ ﻭﻻ ﺑﻴﺎﻥ ﺛﻢ ﻗﺎﻟﺖ‪ :‬ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻷﻣﺮ ﻛﻤﺎ ﺗﻘﻮﻝ ﻓﺄﻋﻄﻨﻲ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﻧﺤﻮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺼﺐ ﺍﻟﺨﺼﻮﻣﺔ‬ ‫ﻭﻳﺤﻠﻔﻪ‪ ،‬ﻓﻴﻌﻄﻲ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﻰ ﻫﻮ ﺍﻟﺼﺪﺍﻕ ﻭﻟﻢ ﻳﺒﻴﻦ ﺛﻢ ﺍﺩ‪‬ﻋﻰ ﺍﻟﻌﻘﺮ ﺃﻭ‬ ‫)‪(٣‬‬ ‫ﻋﻜﺲ ﻫﻮ ﺃﻭ ﻋﻜﺴﺖ ﻫﻲ ﻓﺎﻟﻜﻼﻡ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺳﻮﺍﺀ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺫﻛﺮﺗﻪ‬ ‫  & @‪ I‬زوج و‪G ',‬اق [‪ .‬دون ‪8‬‬ ‫ﻗﻴﻞ ﻓﻲ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺒﻜﺮ‪ ،‬ﺇﺫﺍ ﺯﻭﺟﻬﺎ ﻭﻟﻴﻬﺎ ﺑﺼﺪﺍﻕ ﺃﻗﻞ ﻣﻦ ﺻﺪﻗﺎﺕ ﻧﺴﺎﺋﻬﺎ‪،‬‬ ‫ﻭﻟﻢ ﺗﻌﻠﻢ ﺣﺘﻰ ﺟﺎﺯ ﺑﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﺛﻢ ﻋﻠﻤﺖ‪ ،‬ﻭﻟﻢ ﺗﺮﺽ ﺑﻤﺎ ﻓﺮﺽ ﻟﻬﺎ ﻭﻟﻴﻬﺎ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﺍﻟﺼﻠﺢ ﺑﻴﻦ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﺡ‪.١٣٥٢ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩١/٦‬ ‪.١٩٣‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٩٣/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪238‬‬ ‫ﺛﻴﺒﺎ‪.‬‬ ‫ﺑﻜﺮﺍ ﻛﺎﻧﺖ ﺃﻭ ‬ ‫ﻓﻘﻮﻝ‪ :‬ﻟﻬﺎ ﻣﺎ ﻓﺮﺽ ﻟﻬﺎ ﻭﻟﻴﻬﺎ‪ ،‬‬ ‫ﺑﻜﺮﺍ‪ ،‬ﻓﻠﻬﺎ ﺻﺪﺍﻕ ﻛﺄﻭﺳﻂ ﺻﺪﻗﺎﺕ ﻧﺴﺎﺋﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ‬ ‫ﺛﻴﺒﺎ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﺎ ﺇﻻ ﻣﺎ ﻓﺮﺽ ﻟﻬﺎ ﻭﻟﻴﻬﺎ)‪.(١‬‬ ‫‬ ‫ د‪28‬ى ا!أة ‪ N8‬ا!‪ N3  .H‬‬ ‫ﻣﺴﺎ ﺑﺒﻐﻲ‪ ،‬ﺃﻱ‪ :‬ﺯﻧﺎ ﻣﻦ ﺭﺟﻞ ﻧﺼﺐ ﺍﻟﺤﺎﻛﻢ ﺧﺼﻮﻣﺔ‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﺖﺃﻱ‪ :‬ﺍﻟﻤﺮﺃﺓ‪‬‬ ‫ﻭﻏﺮﻣﻪ ﻣﻊ ﺍﻟﺤﺪ ﺍﻟﻌﻘﺮ ﻟﻬﺎ ﺇﻥ ﻟﺰﻣﻪ‪ ،‬ﺑﺄﻥ ﺻﺢ‬ ‫ﺑﻴﻨﻬﻤﺎ ﻓﻴﺤﻠﻔﻪ ﺇﻥ ﺃﻧﻜﺮ ﻭﻻ ﺑﻴﺎﻥ ﻟﻬﺎ‪ ،‬‬ ‫ﺑﻐﻴﻪ ﺑﻬﺎ ﺑﺄﺭﺑﻌﺔ ﺷﻬﻮﺩ‪ ،‬ﺃﻭ ﺇﻗﺮﺍﺭ ﻣﻊ ﻏﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻟﻢ ﺗﻐﺐ ﻭﻓﻲ‬ ‫ﻟﺰﻭﻣﻪ ﺑﻨﻈﺮﻩ ﺍﻟﻔﺮﺝ ﻭﻣﺴﻪ ﺑﻴﺪﻩ ﻭﻓﻲ ﺍﻟﺪﺑﺮ ﺧﻼﻑ‪ ،‬ﻭﻳﻠﺰﻡ ﺑﺈﺯﺍﻟﺔ ﺍﻟﺒﻜﺎﺭﺓ ﻭﻟﻮ‬ ‫ﺑﺈﺻﺒﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﺈﺻﺒﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻐﺮﻣﻪ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺳﻮﺍﺀ‬ ‫ﻋﺎﻗﻼ ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ ﺃﻭ ‬ ‫ﻃﻔﻼ‪ ،‬ﻟﻜﻦ ﻋﻠﻰ ﻋﺎﻗﻠﺘﻬﻤﺎ ﻭﺯﻋﻢ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‬‫ﻓﻲ ﺫﻟﻚ ﻛﺎﻥ ‬ ‫ﺑﻜﺮﺍ ﻭﺭﺃﻳﺖ ﺃﻣﺎﺭﺓ ﻭﻟﻴﺲ‬ ‫‬‫ﺃﻧﻪ ﻳﻐﺮﻡ ﻭﻳﺤﺪ ﻭﻟﻮ ﻟﻢ ﺗﺒﻴﻦ ﻋﻠﻴﻪ ﻭﻟﻢ ﻳﻘﺮ ﺇﻥ ﻛﺎﻧﺖ‬ ‫‪‬‬ ‫ﺷﺎﺫﺍ ﻻ ﻳﺤﺴﻦ ﻻ ﻳﻨﺼﺒﻬﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﺨﺮﺝ ﻣﻨﻪ ﺣﻖ‬‫ﺑﺸﻲﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬‬ ‫ﻗﻮﻻ‬ ‫ﺍﻟﺘﻌﺪﻱ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻌﺰﻳﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻨﻜﺎﻝ ﺇﻥ ﺃﻗﺮ ﺃﻭ ﻛﺎﻥ ﺍﻟﺒﻴﺎﻥ‪ .‬ﻭﻻ ﻳﻐﺮﻣﻪ ﺫﻟﻚ ﻭﻟﻮ ﻓﻲ‬ ‫ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻭﺫﻟﻚ ﻗﻮﻝ ﻻ ﻳﺆﺧﺬ ﺑﻪ ﺃﻭ ﻳﺤﻤﻞ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﻜﺘﻤﺎﻥ ﻭﻟﻮ ﻷﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺤﻜﻢ ﻓﻲ ﺍﻟﻜﺘﻤﺎﻥ ﻋﻘﺮﻫﺎ؛ ﻷﻧﻬﺎ ﻣﺎﻝ‪ ،‬ﻻ ﻋﻘﺮ ﺍﻟﺤﺮﺓ؛ ﻷﻧﻪ ﺷﺒﻴﻪ ﺑﺎﻟﺤﺪ ﻓﻬﺬﺍ ﻓﻲ‬ ‫ﺍﻟﻜﺘﻤﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﻘﻮﻝ ﺑﺠﻮﺍﺯ ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻟﻜﺘﻤﺎﻥ‬ ‫ﺃﻳﻀﺎ ﺑﻌﻘﺮ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﺗﺒﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻣﻦ ﺍﺩ‪‬ﻋﺖ ﻋﻠﻴﻪ ﺍﻟﺒﻐﻲ ﻭﻟﻢ ﻳﻘﺮ‬ ‫ﻓﻴﺤﻜﻢ ‬ ‫ﺟﻠﺪﺕ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ‪ ،‬ﻭﺍﻷﻣﺔ ﻧﺼﻒ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﻰ ﺃﺣﺪﻫﻤﺎ ﺍﻟﻔﺮﺽ ﻓﻤﺪﻉ‪ ،‬ﻛﺬﺍ‬ ‫ﻗﻴﻞ ﻭﺍﻟﺤﻖ ﻋﻨﺪﻱ ﺃﻧﻪ ﻻ ﻳﻌﺘﺪ ﺑﻔﺮﺽ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻟﻌﻞ ﻣﺮﺍﺩ ﻗﺎﺋﻞ ﺫﻟﻚ ﻓﻲ ﺯﻭﺟﻴﺔ ﺑﺎﻃﻠﺔ‬ ‫ﻗﺎﻝ‪ :‬ﻭﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻓﻲ ﺍﻟﺠﻨﺲ ﻭﺍﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﺒﻜﺎﺭﺓ ﻭﺍﻟﺜﻴﺒﻴﺔ‪ ،‬ﻭﺇﻥ ﻣﺎﺗﺖ‬ ‫ﻓﻌﻠﻴﻪ ﺍﻟﻌﻘﺮ ﺃﻭ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ ﺍﻟﺪﻳﺔ ﻭﻻ ﺩﻳﺔ‪ ،‬ﻭﻻ ﻋﻘﺮ ﻭﻻ ﻣﺜﻞ ﺇﻥ ﻃﺎﻭﻋﺖ‪،‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٠٢/٧‬‬ ‫‪239‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻭﺇﻥ ﺃﻣﺴﻜﻬﺎ ﺁﺧﺮ ﻓﻌﻠﻰ ﻛﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻏﺮﻣﻪ ﺍﻟﻤﻤﺴﻚ ﺭﺟﻊ ﺑﻪ ﻋﻠﻰ ﺍﻟﺰﺍﻧﻲ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻣﻦ ﺃﺩﺧﻞ ‬ ‫ﺭﺟﻼ ﺑﻴﺘﻪ ﻭﺃﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺓ ﻻ ﺗﻌﻠﻢ ﺑﻪ ﻓﺄﻛﺮﻫﻬﺎ ﺃﻭ ﺩﻝ ﻋﻠﻴﻬﺎ ﻣﻦ‬ ‫ﺛﻴﺒﺎ ﺑﻤﺠﺎﻫﺪﺗﻪ ﻟﺰﻣﻪ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺃﻭ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﻘﺼﺎﻥ‬ ‫ﺃﻛﺮﻫﻬﺎ‪ ،‬ﻭﺇﻥ ﺻﺎﺭﺕ ‬ ‫ﻣﻬﺮ ﺍﻟﺜﻴﺐ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺤﻼﻝ‪ ،‬ﻭﻣﻦ ﺃﻗﺮ ﺑﺈﻛﺮﺍﻩ ﺛﻢ ﺃﻧﻜﺮ ﻓﻌﻠﻴﻪ ﺣﺪ ﻻ ﺻﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﺤﺪ ﺇﻥ ﺃﻧﻜﺮ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﺤﺪ)‪.(١‬‬ ‫ د ا?! ‪,‬د ا‪e‬‬ ‫ﻫﻞ ﻟﻤﻐﺼﻮﺑﺔ ﺃﻣﺴﻜﺖ ﻟﺰﻧﺎ ﻭﻟﻤﻄﻠﻘﺔ ﻏﻴﺮ ﻋﺎﻟﻤﺔ ﺑﺎﻟﺘﻄﻠﻴﻖ ﺃﻗﻴﻢ ﻋﻠﻴﻬﺎ ﺑﻼ‬ ‫ﻣﺮﺍﺟﻌﺔ ﺃﻭ ﺑﻌﺪ ﻋﺪﺓ ﺃﻭ ﺛﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ‪ ،‬ﻭﻟﻤﻦ ﺃﻗﺎﻡ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺣﺮﻣﺔ ﻣﻊ ﻋﻠﻤﻪ‬ ‫ﺩﻭﻧﻬﺎ ﻋﻠﻰ ﺍﻟﻐﺎﺻﺐ ﺑﻜﻞ ﻣﺲ ﻋﻘﺮ ﺃﻭ ﺻﺪﺍﻕ ﻣﺜﻞ ﻏﻴﺮ ﻣﺎ ﻭﺟﺐ ﻟﻬﺎ ﺑﺎﻟﺤﻼﻝ‪،‬‬ ‫ﺃﻭ ﻭﺍﺣﺪ ﻣﻊ ﻣﺎ ﻭﺟﺐ ﻟﻬﺎ ﺑﺎﻟﺤﻼﻝ ﻓﻘﻂ؟ ﺃﻭ ﺑﻜﻞ ﻣﻜﺎﻥ ﺻﺪﺍﻕ؟ ﺃﻭ ﺇﻥ ﺣﺒﺴﻬﺎ‬ ‫ﻓﻲ ﻣﻮﺿﻊ ﻳﺰﻧﻲ ﺑﻬﺎ ﻓﺼﺪﺍﻕ ﻭﺍﺣﺪ ﻣﻊ ﺍﻟﺬﻱ ﺗﺰﻭﺟﻬﺎ ﺑﻪ؟ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻬﺮﺏ‬ ‫ﻓﻴﺮﺩﻫﺎ‪ ،‬ﻓﺒﻜﻞ ﻣﺲ ﺻﺪﺍﻕ؟ ﺧﻼﻑ ﺑﻴﻦ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬ ‫ﻭﺇﻥ ﻋﻠﻤﺖ ﺑﺎﻟﺸﻲﺀ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻭﻗﻌﺖ ﺑﻪ ﺍﻟﺤﺮﻣﺔ ﺃﻭ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﻟﻔﺮﻗﺔ ﻭﻟﻢ‬ ‫ﺗﻌﻠﻢ ﺑﺄﻥ ﺫﻟﻚ ﻳﻘﻊ ﺑﺬﻟﻚ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ؛ ﻟﻢ ﺗﻌﺬﺭ ﻓﻲ ﺍﻟﺠﻬﻞ ﻓﻴﻤﺎ ﻳﺪﺭﻙ ﺑﺎﻟﻌﻠﻢ‪،‬‬ ‫ﻭﻗﺪ ﻗﺎﺭﻓﺖ ﻓﻼ ﻳﻜﻮﻥ ﻟﻬﺎ ﺇﻻ ﺻﺪﺍﻕ ﺍﻟﺤﻼﻝ‪ .‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻣﺎ ﺍﻟﺼﺤﻴﺢ ﻣﻦ‬ ‫ﺍﻟﻘﻮﻟﻴﻦ ﺍﻟﻠﺬﻳﻦ ﺫﻛﺮ ﺍﻟﻤﺼﻨﻒ؟ ﻗﻠﺖ‪ :‬ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻠﺰﻣﻪ ﺑﻜﻞ ﻣﺲ؛ ﻷﻧﻪ‬ ‫ﻻ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﻤﺲ ﺍﻷﻭﻝ ﻭﻣﺎ ﺑﻌﺪﻩ؛ ﻷﻥ ﻛﻞ ﻣﺲ ﺣﺮﺍﻡ ﻭﻇﻠﻢ ﻭﻏﺼﺐ‪ ،‬ﻓﻠﻬﺎ‬ ‫ﺑﻜﻞ ﻭﺍﺣﺪ ﺣﻖ‪ ،‬ﻭﻟﻢ ﻧﺮ ﻣﺎ ﻳﻬﺪﺭﻩ؛ ﻓﻠﻮ ﺗﻌﺪﺩ ﺿﺮﺏ ﺃﺣﺪ ﻵﺧﺮ ﻟﻜﺎﻥ ﻟﻪ ﻟﻜﻞ‬ ‫ﺿﺮﺑﺔ ﺣﻖ ﻋﻠﻰ ﺣﺪﺓ ﺇﻥ ﺑﻴﻨﺖ ﻭﺑﺎﻟﻤﺠﻤﻮﻉ ﺇﻥ ﻟﻢ ﺗﺘﻤﻴﺰ ﻛﻞ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻻ ﻳﻘﺎﺱ‬ ‫ﺫﻟﻚ ﻋﻠﻰ ﻟﺰﻭﻡ ﺍﻟﻜﻔﺎﺭﺓ ﻟﻮﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ ﻋﻠﻰ ﺍﻟﻤﻌﺼﻴﺔ ﺍﻟﻤﺘﻌﺪﺩﺓ ﻣﻦ‬ ‫ﺟﻨﺲ ﻭﺍﺣﺪ ﻣﺎ ﻟﻢ ﺗﺨﺮﺝ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺫﻧﻮﺏ ﻛﺜﻴﺮﺓ ﺑﻜﻼﻡ ﻭﺍﺣﺪ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٣/٦‬ ‪.١٩٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪240‬‬ ‫ﺍﻋﺘﻘﺎﺩ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺍﻟﺤﺪ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﻟﻢ ﻳﺨﺮﺝ ﺣﺘﻰ ﺗﻌﺪﺩ ﻣﺎ ﺑﻪ ﻟﺰﻡ؛ ﻷﻥ‬ ‫ﺫﻟﻚ ﻛﻠﻪ ﺣﻖ ﷲ ﺗﻌﺎﻟﻰ ﻭﺫﻟﻚ ﺣﻖ ﻟﻠﻤﺨﻠﻮﻕ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺎﺭﺓ ﺗﺮﺿﻰ ﻭﺗﺎﺭﺓ‬ ‫ﻳﻘﻬﺮﻫﺎ ﻟﺰﻣﻪ ﻭﺍﺣﺪ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﻭﺑﻜﻞ ﻣﺎ ﺃﻛﺮﻫﻬﺎ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﺗﻨﺎﺯﻋﻪ ﻭ ﺗﺤﺒ‪ ‬ﺬ ﻧﻔﺴﻬﺎ ﻭﻳﻐﻠﺒﻬﺎ‪ ،‬ﻓﺬﻟﻚ ﻏﺼﺐ ﻭﻋﺪﻡ ﺭﺿﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻮ ﺿﻴﻌﺖ‬ ‫ﻓﺮﺽ ﺍﻟﻘﺘﺎﻝ ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﻳﻬﺎ ﺃﻧﻪ ﻳﻘﺘﻠﻬﺎ ﺇﻥ ﺟﺎﺫﺑﺖ ﻧﻔﺴﻬﺎ ﻓﺘﺮﻛﺖ ﻟﺬﻟﻚ ﻟﺌﻼ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻤﻮﺕ ﻭﻻ ﻳﺰﻧﻲ)‪.(١‬‬ ‫ﺗﻤﻮﺕ ﻓﺬﻟﻚ ﻏﺼﺐ ‬ ‫ ﻻ ‪$‬اق وﻻ ‪# !?8‬و‪  8‬ا ‪N3‬‬ ‫ﻻ ﺷﻲﺀ ﻟﻤﻄﺎﻭﻋﺔ ﺑﺰﻧﺎ ﻏﻴﺮ ﻃﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻤﻄﺎﻭﻋﺔ ﺃﻣﺔ ﺇﻥ ﺯﻧﻰ‬ ‫ﺑﻬﺎ ﺑﺄﻣﺮ ﺳﻴﺪﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻄﻔﻠﺔ ﻭﺍﻟﻤﺠﻨﻮﻧﺔ ﻭﺍﻷﻣﺔ ﺑﻐﻴﺮ ﺃﻣﺮ ﺳﻴﺪﻫﺎ ﻓﻠﺰﻡ ﺍﻟﻌﻘﺮ ﺑﻬﻦ‬ ‫ﻭﻟﻮ ﺭﺿﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻡ ﺍﻟﻌﻘﺮ ﺑﺎﻷﻣﺔ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﺜﻴﺐﺇﻥ ﺭﺿﻴﺖﻭﻻ ﺑﺎﻟﺤﺮﺓ‬ ‫ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﺜﻴﺐﺇﻥ ﺭﺿﻴﺖ‪ ،‬ﻭﻗﺪ ﻣﺮ ﺑﻴﺎﻥ ﺍﻟﻌﻘﺮ‪ ،‬ﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻧﺼﻒ ﻋﺸﺮ ﺩﻳﺔ ﺍﻟﻤﺮﺃﺓ‬ ‫ﺑﻜﺮﺍ ﻓﻌﺸﺮ ﺩﻳﺘﻬﺎ ﺧﻤﺴﺔ ﻭﻋﺸﺮﻭﻥ ‬ ‫ﺭﻳﺎﻻ‪ ،‬ﻗﻠﺖ‪:‬‬‫ﺭﻳﺎﻻ ﻭﻧﺼﻒ؛ ﻭﺇﻥ ﻛﺎﻧﺖ ‬‫ﺍﺛﻨﺎ ﻋﺸﺮ ‬ ‫ﺑﻞ ﻧﺼﻒ ﻋﺸﺮ ﺩﻳﺔ ﺍﻟﺜﻴﺐ ﺃﺭﺑﻌﻮﻥ ‬ ‫ﺭﻳﺎﻻ‪ ،‬ﻓﻬﻜﺬﺍ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﻭﺍﻟﺒﻜﺮ ﺛﻤﺎﻧﻮﻥ ﻭﺍﻟﻄﻔﻞ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺇﻥ ﻏﺎﺑﺖ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻟﻢ‬ ‫ﻛﺎﻟﻄﻔﻠﺔ‪ ،‬ﻭﻟﻪ ﻋﻘﺮ ﺍﻟﺜﻴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺛﻨﺎ ﻋﺸﺮ ‬ ‫ﺗﻐﺐ ﺇﻥ ﻭﻗﻊ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻟﻪ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺘﻼﺗﻲ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﻘﺘﻀﻰ ﻗﻮﻝ ﻣﻦ ﻟﻢ ﻳﻠﺰﻣﻪ ﺑﻪ ﺷﻴ ﺌﺎ ﻓﻲ ﺩﺑﺮ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﻄﻔﻞ)‪.(٢‬‬ ‫ @‪#  I‬ﻼق ‪Z . N8‬ء [‪ ./‬ا‪e‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺃﺻﺪﻕ ﻟﻬﺎ‪ ،‬ﻓﺤﻠﻒ ﺑﻄﻼﻗﻬﺎ ﻋﻠﻰ ﺃﻥ ﻳﻔﻌﻞ ﻫﻮ ﺃﻭ ﻫﻲ ﺃﻭ‬ ‫ﻏﻴﺮﻫﻤﺎ ﻛﺬﺍ ﻗﺒﻞ ﺍﻟﻤﺲ؛ ﺳﻮﺍﺀ ﻗﺪ ﻣﺴﻬﺎ ﻗﺒﻞ ﺍﻟﺤﻠﻒ ﺃﻡ ﻟﻢ ﻳﻤﺴﻬﺎ‪ ،‬ﺛﻢ ﻣﺲ ﻗﺒﻞ‬ ‫ﺍﻟﻔﻌﻞ ﺭﻣﺖ؛ ﻭﺇﻧﻤﺎ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺘﺤﺮﻳﻢ ﻣﻊ ﺃﻧﻪ ﺇﻧﻤﺎ ﺣﻠﻒ ﺑﺎﻟﻄﻼﻕ ﻓﻘﻂ‪ ،‬ﻷﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٥/٦‬ ‪.١٩٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.١٩٦/٦‬‬ ‫‪241‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺤﻨﺚ ﺑﺎﻟﻄﻼﻕ ﻭﻗﻊ ﺑﺎﻟﺠﻤﺎﻉ ﺍﻟﻤﺤﻠﻮﻑ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺄﻧﻪ ﻓﻲ ﺣﻠﻔﻪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻗﺒﻞ‬ ‫ﺍﻟﻤﺲ ﻣﺤﺮﻡ ﻟﻠﻤﺲ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻠﺰﻡ ﻟﻨﻔﺴﻪ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺲ ﻗﺒﻞ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻣﻦ ﺃﻟﺰﻡ‬ ‫ﻭﺃﻳﻀﺎ‬ ‫‬‫ﺷﺒﻴﻬﺎ ﺑﺎﻟﺰﻧﺎ ﻓﺤﺮﻣﺖ ﺑﻪ‪،‬‬ ‫‬‫ﻟﻨﻔﺴﻪ ﺷﻴ ﺌﺎ ﺃﻟﺰﻣﻨﺎﻩ ﺇﻳﺎﻩ‪ ،‬ﻓﻜﺎﻥ ﻣﺴﻪ ﻗﺒﻞ ﺍﻟﻔﻌﻞ‬ ‫ﺇﺧﺮﺍﺟﻪ ﺫﻛﺮﻩ ﺑﻌﺪ ﺍﻟﺠﻤﺎﻉ ﻋﻤﻞ ﻓﻲ ﻓﺮﺝ ﻣﻦ ﺧﺮﺟﺖ ﺑﺎﻟﻄﻼﻕ‪ ،‬ﻓﻜﺎﻥ ﺯﻧﺎ ﻋﻨﺪ‬ ‫ﺑﻌﺾ‪ ،‬ﺃﻭ ﻛﺰﻧﺎ ﻋﻨﺪ ﺑﻌﺾ ﺁﺧﺮ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﺑﻌﺪ ﻭﻟﻮﺝ ﺍﻟﺤﺸﻔﺔ ﺯﻧﺎ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻛﺰﻧﺎ‬ ‫ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﻜﺚ ﺑﻌﺪ ﻭﻟﻮﺟﻬﺎ ﻭﻟﻮ ﺑﻼ ﺯﻳﺎﺩﺓ ﺇﻳﻼﺝ‪ ،‬ﻭﻗﺪ ﻣﺮﺕ ﺍﻟﺤﺠﺔ ﻓﻲ‬ ‫ﺗﺤﺮﻳﻢ ﺍﻟﺰﺍﻧﻴﺔ ﻋﻠﻰ ﻣﻦ ﺯﻧﻰ ﺑﻬﺎ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﺍﻟﺘﺤﺮﻳﻢ ﺟﺎﺭ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻳﻜﻔﺮ‬ ‫ﺑﺎﻷﻭﻝ ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻻ ﻳﻜﻔﺮ ﺇﻻ ﺑﺎﻟﻤﺲ ﺍﻟﺜﺎﻧﻲ ﻭﺫﻟﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﻁﺀ ﻻ ﻳﺠﻮﺯ‬ ‫ﻓﺤﺮﻣﺖ ﺑﻪ ﻋﻨﺪ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻭﻟﻮ ﻟﻢ ﻳﻜﻔﺮ‪ ،‬ﺇﺫ ﻣﺬﻫﺒﻪ ﺃﻥ ﻛﻞ ﻓﺮﺝ ﻭﻃﺊ ﺑﺤﺮﺍﻡ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻜﻔﺮ ﻭﻋﻠﻰ ﻗﻮﻝ ﻏﻴﺮﻩ ﺇﻥ ﻗﻠﻨﺎ ﻛﻔﺮ ﺑﺎﻷﻭﻝ‬ ‫ﺑﻮﺟﻪ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻓﻼ ﻳﺤﻞ ‬ ‫ﺣﺮﻣﺖ ﻷﻧﻪ ﻋﺪﻩ ﺯﻧﺎ‪ ،‬ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﻟﻢ ﻳﻜﻔﺮ ﺑﻪ ﻟﻢ ﺗﺤﺮﻡ ﺑﺎﻷﻭﻝ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﺍﻟﻄﻼﻕ‬ ‫ﻣﺴﺎ ﺁﺧﺮ ﺇﻥ ﻗﻠﺖ‪ :‬ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺃﻥ ﻳﺮﺍﺟﻌﻬﺎ‬ ‫ﻓﻴﺨﻄﺒﻬﺎ ﻓﻲ ﺍﻟﺨﻄﺎﺏ؛ ﻷﻧﻪ ﻟﻢ ﻳﻌﺪ ﻟﻬﺎ ‪‬‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺛﻢ ﻳﻔﻌﻞ ﺛﻢ ﻳﻤﺲ‪ ،‬ﻓﺎﻟﺠﻮﺍﺏ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﺲ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﺑﻪ‬ ‫ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﻣﺲ ﺟﺎﺋﺰ‪ ،‬ﻓﻼ ﻋﺪﺓ ﻭﻻ ﺭﺟﻌﺔ‪ ،‬ﻭﻳﺘﺰﻭﺟﻬﺎ ﺑﻼ ﻋﺪﺓ ﻭﻏﻴﺮﻩ ﺑﻌﺪﺓ‪،‬‬ ‫ﻭﻟﺰﻣﻪ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﻤﺲ ﺍﻟﺼﺪﺍﻕ ﻭﻋﻠﻴﻬﺎ ﻣﻨﻌﻪ ﺣﺘﻰ ﻳﻔﻌﻞ؛ ﻷﻧﻪ ﻋﻠﻖ ﺍﻟﻤﺲ ﺑﺎﻟﻔﻌﻞ‪،‬‬ ‫ﺷﺒﻴﻬﺎ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻓﻠﺰﻣﻬﺎ ﻣﻨﻌﻪ‪،‬‬ ‫‬‫ﻭﺍﻟﻄﻼﻕ ﺑﺎﻟﻤﺲ ﻗﺒﻞ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﻜﺄﻥ ﺍﻟﻤﺲ ﻗﺒﻞ ﺍﻟﻔﻌﻞ‬ ‫ﻭﺃﻳﻀﺎ ﻣﺎ ﺑﻌﺪ ﻭﻟﻮﺝ ﺍﻟﺤﺸﻔﺔ ﻣﻦ ﻣﻜﺚ ﺃﻭ ﺗﺮﺩﺩ ﺃﻭ ﺯﻳﺎﺩﺓ ﺇﻳﻼﺝ ﺯﻧﺎ ﻋﻨﺪ ﺑﻌﺾ‪،‬‬ ‫‬ ‫ﻭﺷﺒﻴﻪ ﺑﻪ ﻋﻨﺪ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﻛﺬﺍ ﺍﻹﺧﺮﺍﺝ ﻓﻠﺰﻣﻬﺎ ﺍﻟﻤﻨﻊ ﻣﻨﻪ)‪.(١‬‬ ‫  !ار ا‪  e‬ا‪  6‬ا‪# 6‬ﻼق‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺛﺒﺖ ﺻﺪﺍﻕ‬ ‫ﻣﺴﺎ ﻭﺟﺐ ﺑﻪ ﻟﻬﺎ ﺻﺪﺍﻕ ﺁﺧﺮ ﻣﺜﻞ ﺍﻷﻭﻝ ‬ ‫ﺇﻥ ﻋﺎﻭﺩ ‪‬‬ ‫ﺑﺤﻼﻝ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻞ ﺑﻬﺎ ﻣﻮﺟﺐ ﺻﺪﺍﻕ ﻟﺤﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻭﺟﺐ ﻟﻬﺎ ﻣﺜﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٧/٦‬ ‪.١٩٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪242‬‬ ‫ﻻ ﻳﻌﺘﺒﺮ ﺑﻞ ﻟﻬﺎ ﺍﻟﻌﻘﺮ ﺑﻌﺪ ﺻﺪﺍﻕ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺫﻟﻚ‬ ‫ﻛﻼﻣﻪ‪ ،‬ﻷﻧﻪ ﻳﺠﻮﺯ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﻳﻌﻄﻲ ﻣﺜﻠﻬﺎ ﻓﻬﻮ‬ ‫ﻣﺴﺎ‬ ‫ﺻﺪﺍﻕ ﺁﺧﺮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﺑﺎﻟﺘﺤﺮﻳﻢ ﺃﻭ ﻏﻠﺒﺖ ﻭﺇﻥ ﻣﺲ ‪‬‬ ‫ﺭﺍﺑﻌﺎ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻓﻠﻜﻞ ﻣﺲ ﺻﺪﺍﻕ ﺃﻭ ﻋﻘﺮ ﺃﻭ ﻣﺜﻞ ﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﺃﻭ ﻏﻠﺒﺖ‪.‬‬ ‫ﺛﺎﻟ ﺜﺎ ﺃﻭ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪ ﻣﻊ ﻣﺎ ﺃﺻﺪﻕ ﻟﻬﺎ ﺇﻥ ﻋﻠﻤﺖ ﺑﺤﻠﻔﻪ ﻭﺟﻬﻠﺖ ﻭﻗﻮﻉ ﺍﻟﺤﺮﻣﺔ‬ ‫ﺑﻤﺴﻬﺎ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﻟﻢ ﺗﻌﺬﺭ ﻓﻲ ﺍﻟﺠﻬﻞ ﻓﻴﻤﺎ ﻳﺪﺭﻙ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻓﻤﻔﺎﺭﻗﺘﻬﺎ ﺑﺎﻟﺠﻬﻞ‬ ‫ﻏﺎﺋﺒﺎ‬ ‫ﺗﻀﻴﻴﻊ ﻣﻨﻬﺎ ﻓﻼ ﺻﺪﺍﻕ ﻟﻬﺎ ﺇﻻ ﺍﻷﻭﻝ‪ ،‬ﻧﻌﻢ ﺇﻥ ﻣﺴﻬﺎ ﺳﻜﺮﻯ ﺃﻭ ﻧﺎﺋﻤﺔ ﺃﻭ ‬ ‫ﺃﻳﻀﺎ ﺻﺪﺍﻕ ﺃﻭ ﻋﻘﺮ‪ ،‬ﺃﻭ ﻟﻢ ﺗﻌﻠﻢ ﺑﺎﻟﺤﻠﻒ‪ ،‬ﻭﻫﻞ ﻳﻜﻔﺮ‬ ‫ﻋﻘﻠﻬﺎ ﺑﻤﺮﺽ ﻓﻠﻬﺎ ﺑﻪ ‬ ‫ﺑﺎﻟﻤﺲ ﺍﻷﻭﻝ ﺃﻭ ﺣﺘﻰ ﻳﻌﺎﻭﺩ ﻗﻮﻻﻥ)‪.(١‬‬ ‫ @‪ rg I‬ا@!أة د‪ ' Q‬ا‪G‬اق‬ ‫ﻣﻌﻠﻮﻣﺎ ﻛﺄﻟﻒ ﺩﻳﻨﺎﺭ ﻓﻘﺒﻞ ﺃﻭ ﺳﻜﺖ ﺭﺟﻊ ﻋﻠﻴﻪ‬ ‫‬‫ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻭﺃﺻﺪﻗﺖ ﻟﻪ‬ ‫ﻭﻟﺰﻣﻪ ﻟﻬﺎ ﻧﺼﻔﻪ ﺇﻥ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺟﻌﺎﻥ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺻﺪﺍﻕ‬ ‫ﺍﻟﻤﺜﻞ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻟﻰ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﺤﻜﻤﻮﺍ ﺑﺘﺤﺮﻳﻤﻬﺎ ﺇﻥ‬ ‫ﻣﺴﻬﺎ ﻭﺑﺎﻟﺘﺠﺪﻳﺪ ﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ ﻣﻊ ﺃﻥ ﺇﺻﺪﺍﻗﻬﺎ ﺇﻳﺎﻩ ﺩﻭﻥ ﺃﻥ ﻳﺼﺪﻗﻬﺎ ﻫﻮ ﻧﻜﺎﺡ‬ ‫ﻋﻠﻰ ﺃﻥ ﻻ ﺻﺪﺍﻕ ﻋﻠﻰ ﺍﻟﺰﻭﺝ؛ ﻟﺸﺒﻬﺔ ﺫﻛﺮ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺃﻭ ﻟﻠﺒﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﺤﺮﻡ‬ ‫ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﻤﺲ ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﺑﻞ ﻳﻠﺰﻡ ﺍﻟﻤﺜﻞ ﺃﻭ ﺍﻟﻌﻘﺮ)‪.(٢‬‬ ‫ @‪ I‬أ‪ Q#8‬‬ ‫@ﻻ !‪ N8 .H‬أن ‪ ,‬و‪H‬‬ ‫ﺇﻥ ﻗﺎﻟﺖ ﻟﻪ‪ :‬ﺧﺬ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﻓﺘﺰﻭﺟﻨﻲ ﻓﺄﺧﺬﻩ ﻭﺗﺰﻭﺟﻬﺎ ﺑﺼﺪﺍﻕ ﺁﺧﺮ ﻏﻴﺮ‬ ‫ﺫﻟﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﺃﻭ ﺑﻌﻀﻪ؛ ﻷﻧﻪ ﻗﺪ ﻣﻠﻜﻪ ﻭﺇﻧﻤﺎ ﻳﺠﻮﺯ ﺇﺻﺪﺍﻗﻪ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ١٩٨/٦‬ ‪.١٩٩‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٠٠/٦‬‬ ‫‪243‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺇﺻﺪﺍﻕ ﺑﻌﻀﻪ ﺇﺫﺍ ﻧﻮﻯ ﺗﺰﻭﺟﻬﺎ ﻭﻟﻢ ﻳﻨﻮ ﺧﺪﻋﻬﺎ ﺑﺎﻟﻄﻼﻕ‪ ،‬ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﺃﻭ ﻓﺎﺭﻗﻬﺎ‬ ‫ﺑﻮﺟﻪ ﻣﺎ ﻟﺰﻣﻪ ﺭﺩﻩ ﺇﻥ ﻟﻢ ﻳﺘﺰﻭﺟﻬﺎ ﺇﻻ ﺑﺄﺧﺬﻩ ﺩﻭﻥ ﻧﻴﺔ ﺣﺮﺯﻫﺎ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﺮﺩ‬ ‫ﻋﻨﺪ ﺍﷲ ﻻ ﻓﻲ ﺍﻟﺤﻜﻢ ﺇﺫ ﻻ ﺩﻟﻴﻞ ﻟﻠﺤﺎﻛﻢ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﻧﻴﺘﻪ‪ ،‬ﺃﻣﺎ ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻨﻴﺔ‬ ‫ﺣﺮﺯﻫﺎ ﻣﻊ ﺭﻏﺒﺘﻪ ﻓﻲ ﺍﻟﻤﺎﻝ ﻓﻼ ﻳﺮﺩﻩ ﺇﻥ ﻃﻠﻘﻬﺎ‪ ،‬ﻭﺇﻥ ﻋﻤﻠﺖ ﻫﻲ ﻣﻮﺟﺐ ﻓﺮﺍﻕ‬ ‫ﻛﺰﻧﺎ ﻋﻠﻢ ﺑﻪ‪ ،‬ﺃﻭ ﺯﻧﺎ ﺑﻤﺤﺮﻣﻪ ﺃﻭ ﺗﻄﻠﻴﻖ ﻧﻔﺴﻬﺎﺇﻥ ﺧﻴﺮﻫﺎ ﺃﻭ ﺟﻌﻠﻪ ﺑﻴﺪﻫﺎ ﻣﻌﻠﻘﺎ‬ ‫ﺇﻟﻰ ﻣﻌﻠﻮﻡﺃﻭ ﺗﺤﻨﻴﺜﻬﺎ ﺇﻳﺎﻩ ﻓﻲ ﺣﻠﻔﻪ ﺑﻄﻼﻕ ﻋﻠﻰ ﺷﻲﺀ ﻟﻢ ﻳﺰﺩﻩ ﻟﻬﺎ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‬ ‫ﺃﻳﻀﺎ ﺻﺪﺍﻗﻬﺎ‬ ‫ﺃﻧﻪ ﺇﻥ ﻻﻋﻨﻬﺎ ﺭﺩﻩ؛ ﻷﻧﻪ ﺍﻟﻘﺎﺋﻞ ﻣﺎ ﻳﻮﺟﺐ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻠﻌﺎﻥ ﻭﻟﺰﻣﻪ ‬ ‫ﻟﻠﻤﺲ ﺃﻭ ﻧﺼﻔﻪ ﻟﻌﺪﻡ ﺍﻟﻤﺲ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﻭﻟﻴﻬﺎ ﺃﻭ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ﺇﺫ ﺟﻌﻞ ﺍﻟﻄﻼﻕ‬ ‫ﺑﻴﺪ ﺃﺣﺪﻫﻤﺎ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﺮﺩ ﺇﻻ ﺇﻥ ﺗﺴﺒﺐ ﻓﻲ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻤﺎ ﺃﺧﺬ ﻣﻨﻬﺎ‬ ‫ﻭﻃﻠﻘﻬﺎ ﻟﺰﻣﻪ ﻫﻮ ﻓﻘﻂ‪ ،‬ﻓﺈﻥ ﺑﻠﻐﻬﺎ ﻭﺇﻻ ﻓﻠﻴﻌﻄﻬﺎ ﺇﻳﺎﻩ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﺃﻋﻄﺖ ﻟﺮﺟﻞ ﺃﺟﺮﺓ ﻟﻴﺘﺰﻭﺟﻬﺎ ﺟﺎﺯ ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﺭﺩﻫﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﻣﺴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻟﻢ ﻳﻤﺴﻬﺎ‪ ،‬ﻭﻳﺮﺩ ﺇﺫﺍ ﺗﺴﺒﺐ ﻓﻲ ﺍﻟﻤﻔﺎﺭﻗﺔ ﻻ ﺇﻥ‬ ‫ﻓﺎﺳﺪﺍ ﺃﻭ‬ ‫‬‫ﻣﺎﺗﺖ ﺃﻭ ﻓﻌﻠﺖ ﻣﻔﺮﻗﺎ ﺃﻭ ﻗﺒﻠﺖ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﻼ ﺷﻬﻮﺩ ﺃﻭ‬ ‫ﺧﺮﺟﺖ ﻣﺤﺮﻣﺔ ﺃﻭ ﺍﻓﺘﺮﻗﺎ ﻗﺒﻞ ﺍﻹﺷﻬﺎﺩ ﺭﺩ ﻭﻟﻮ ﻣﺎﺗﺖ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻩ ﻏﻴﺮﻫﺎ ﻋﻠﻰ‬ ‫ﺍﻟﺘﺰﻭﺝ ﻓﻼ ﻳﺮﺩ ﺇﻥ ﺍﻓﺘﺮﻗﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺩ ﻭﺇﻥ ﺃﻋﻄﺘﻪ ﻋﻠﻰ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﻋﺒﺪﻩ ﺭﺩﻩ ﺇﻥ‬ ‫ﻃﻠﻘﻬﺎ ﻋﻠﻰ ﻋﺒﺪﻩ ﻻ ﺇﻥ ﺃﻋﺘﻘﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻧﻔﺴﻪ ﺃﻭ ﻃﻠﻘﻬﺎ ﻣﺸﺘﺮﻳﻪ)‪.(١‬‬ ‫ @  م ا!‪ .H‬إن ‪  I@ rg‬و‪@ N8 ',H‬ل أ‪m:‬ه @‬ ‫ﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺧﺬ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﻭﺗﺰﻭﺟﻨﻲ ﺑﻪ ﻓﻼ ﻳﻠﺰﻣﻪ ﻏﻴﺮﻩ ﺇﻥ ﻃﻠﻘﻬﺎ ﺃﻭ ﻓﺎﺭﻗﻬﺎ‪،‬‬ ‫ﻟﻜﻦ ﺇﻥ ﻃﻠﻘﻬﺎ ﺃﻭ ﻓﺎﺭﻗﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ﺭﺩ ﻟﻬﺎ ﺍﻟﻨﺼﻒ ﻓﻘﻂ‪ ،‬ﻷﻧﻪ ﺩﺧﻞ ﻣﻠﻜﻪ‬ ‫ﺑﺎﻟﻬﺒﺔ‪ ،‬ﻭﻗﺪ ﻭﻓﻲ ﻟﻬﺎ ﺑﺎﻟﺘﺰﻭﺝ ﺇﻻ ﺇﻥ ﺷﺮﻃﺖ ﺍﻹﻣﺴﺎﻙ ﻓﺈﻧﻪ ﻳﺮﺩﻩ ﻛﻠﻪ‪ ،‬ﻭﻟﻮ ﻃﻠﻖ‬ ‫ﺃﻭ ﻓﺎﺭﻕ ﻗﺒﻞ ﺍﻟﻤﺲ ﻭﻇﺎﻫﺮ ﺍﻟﻤﺤﺸﻲ ﺃﻧﻪ ﻳﺮﺩﻩ ﻛﻠﻪ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻣﺲ‪ ،‬ﻭﻭﺟﻬﻪ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٠/٦‬ ‪.٢٠١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪244‬‬ ‫ﻭﺃﻳﻀﺎ ﻗﺎﻟﺖ‪ :‬ﺗﺰﻭﺟﻨﻲ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻓﺎﺭﻗﻬﺎ‬ ‫‬‫ﺍﻟﻤﺘﺒﺎﺩﺭ ﻣﻨﻬﺎ ﺇﻧﻤﺎ ﺗﺮﻳﺪ ﺍﻟﻤﺲ ﻭﺍﻹﻣﺴﺎﻙ‪،‬‬ ‫ﻗﺒﻞ ﺍﻟﻤﺲ ﻓﻘﺪ ﺗﺰﻭﺟﻬﺎ ﺑﻨﺼﻔﻪ ﻓﻘﻂ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﺗﻪ ﺃﻭﻟﻰ ﻟﻮﻗﻮﻉ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻹﺻﺪﺍﻕ‬ ‫ﺑﺎﻟﻜﻞ؛ ﻓﻘﺪ ﺗﺮﻳﺪ ﺷﻴﻮﻉ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﻭﺃﻧﻪ ﺑﻜﺬﺍ ﻭﺻﺢ ﻟﻪ ﺍﻹﺻﺪﺍﻕ ﺑﻪ ﻷﻧﻪ ﺃﺧﺬﻩ‬ ‫ﻭﺗﻤﻠﻜﻪ ﻓﻜﺎﻥ ﻣﻠﻜ ﺎ ﻟﻪ‪ ،‬ﻭﺇﻻ ﻟﻢ ﻳﺼﺢ)‪.(١‬‬ ‫@ﻻ @ ٴ‪ 2‬‬ ‫‪H‬ﻼ‬‫ @‪  I‬وج ا@!أة ‪ N8‬أن ‪ '#‬‬ ‫ﻭﻋﻠﻲ ﻟﻚ ﻛﺬﺍ ﻓﺘﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺫﻟﻚ ﻟﺰﻣﻬﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫‪‬‬‫ﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺗﺰﻭﺟﻨﻲ‬ ‫ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﺼﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺑﻘﻲ ﻟﻬﺎ ﻣﺜﻞ ﻣﺎ ﺗﺰﻭﺟﻬﺎ ﺑﻪ ﻣﻤﺎ ﻳﺠﻮﺯ ﺑﻪ ﺍﻟﺘﺰﻭﺝ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻭﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﺜﺎﻧﻲ)‪.(٢‬‬ ‫ @‪  I‬و‪ ! QH‬أ[‪ I@ .‬ا‪I‬‬ ‫ﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺍﺧﻄﺒﻨﻲ ﺇﻟﻰ ﺃﻫﻠﻲ ﻓﻤﺎ ﻭﺿﻌﻮﺍ ﻋﻠﻴﻚ ﻓﻮﻕ ﻛﺬﺍ ﻓﻠﻴﺲ ﻋﻠﻴﻚ‪،‬‬ ‫ﺻﺢ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻟﻜﻞ ﻭﻧﺎﻓﻘﺖ ﺑﺎﻟﺨﻠﻒ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪:‬‬ ‫ﺗﺰﻭﺟﻨﻲ ﺑﻜﺬﺍ ﻭﺃﺗﺮﻛﻪ ﻟﻚ‪ ،‬ﻓﻔﻌﻞ ﻓﻤﺎﺗﺖ ﻭﻟﻢ ﺗﺘﺮﻙ ﻓﻠﻠﻮﺍﺭﺙ ﺃﻥ ﻻ ﻳﺘﺮﻙ)‪.(٣‬‬ ‫ إذا أ‪ Q#8‬ا!أة ا!‪ .H‬ال =‪/@ .‬ح‬ ‫ﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺧﺬ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﻛﻲ ﺗﺰﻭﺟﻨﻲ‪ ،‬ﺃﻱ‪ :‬ﺗﺘﺰﻭﺟﻨﻲ ﺃﻧﺖ ﻟﻨﻔﺴﻚ ﺃﻭ‬ ‫ﻋﻠﻲ‬ ‫ﺑﻀﻤﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻳﺰﻭﺟﻬﺎ ﻟﻐﻴﺮﻩ ﺃﻭ ﺗﻄﻠﻘﻨﻲ ﺃﻭ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﻄﻠﻘﻨﻲ ﺃﻭ ﻻ ﺗﺘﺰﻭﺝ ‪‬‬ ‫ﻋﻠﻲ ﺃﻭ ﺗﺘﺴﺮﻯ ﺃﻭ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﺘﺴﺮﻯ ﺃﻭ ﻋﻠﻰ ﺃﻥ ﺗﺒﻴﻊ‬ ‫ﺃﻭ ﻋﻠﻰ ﺃﻥ ﺗﺘﺰﻭﺝ ‪‬‬ ‫ﺳﺮﻳﺘﻚ ﺃﻭ ﺗﻌﺰﻝ ﻋﻨﻬﺎﺃﻱ‪ :‬ﺗﺘﺮﻙ ﻓﺮﺍﺷﻬﺎﻓﻠﻪ ﺃﺧﺬﻩ؛ ﻷﻥ ﺫﻟﻚ ﻓﻌﻠﻪ ﺟﺎﺋﺰ ﻟﻪ‬ ‫ﻭﻣﻠﻚ ﻟﻪ ﻻ ﺣﺮﺍﻡ ﻋﻠﻴﻪ ﻭﻻ ﻓﺮﺽ ﻋﻠﻴﻪ‪ ،‬ﻓﺠﺎﺯ ﻟﻪ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻪ ﻭﻫﻮ ﻫﺒﺔ ﻟﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٠١/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١٠/٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٠١/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠١/٦‬ ‪ ،٢٠٢‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.١٨٨/٢‬‬ ‫‪245‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻣﻌﻠﻘﺔ ﺇﻟﻰ ﻓﻌﻞ ﻣﺎ ﺷﺮﻃﺖ ﻋﻠﻴﻪ ﻓﺈﻥ ﻧﻘﺾ ﻣﺎ ﺷﺮﻃﺖ ﻋﻠﻴﻪ ﺑﺄﻥ ﻟﻢ ﻳﺘﺰﻭﺟﻬﺎ‬ ‫ﻭﻗﺪ ﺷﺮﻃﺖ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻭﺑﺄﻥ ﻟﻢ ﻳﻄﻠﻘﻬﺎ ﻭﻗﺪ ﺷﺮﻃﺖ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻠﻘﻬﺎ‪،‬‬ ‫ﻭﺑﺎﻟﻌﻜﺲ ﺃﻭ ﺑﺄﻥ ﺗﺰﻭﺝ ﺃﻭ ﺗﺴﺮﻯ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺒﻊ ﺃﻭ ﻟﻢ ﻳﻌﺰﻝ ﻭﻗﺪ ﺷﺮﻃﺖ ﺧﻼﻑ‬ ‫ﺫﻟﻚ‪ ،‬ﺃﻭ ﺑﺎﻋﻬﺎ ﺛﻢ ﺭﺩﻫﺎ ﻟﺰﻣﻪ ﺍﻟﺮﺩ ﺃﻣﺎ ﺍﻟﺮﺩ ﻓﻔﻲ ﺍﻟﻜﻞ‪.‬‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺼﺪﺍﻕ ﻓﻔﻲ ﻏﻴﺮ ﺍﻷﻭﻟﻰ ﻷﻧﻪ ﻟﻢ ﻳﺘﺰﻭﺟﻬﺎ ﻓﻼ ﺻﺪﺍﻕ ﻟﻬﺎ‬ ‫ﺃﻥ ﻳﺮﺩﻩ ﻭﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﻥ ﺷﺮﻃﺖ ﺍﻟﺘﺰﻭﺝ ﻓﺘﺰﻭﺟﻬﺎ ﺛﻢ ﻃﻠﻘﻬﺎ ﻟﺰﻣﻪ ﺍﻟﺮﺩ‬ ‫ﺃﻳﻀﺎ ﻷﻧﻪ ﻗﺪ ﻋﻠﻢ ﺃﻥ ﻣﺮﺍﺩﻫﺎ ﺃﻥ ﻳﻤﺴﻜﻬﺎ ﻭﻳﺘﺒﻴﻦ ﺗﺮﻛﻪ ﻣﺎ ﺷﺮﻃﺖ ﻋﻠﻴﻪ ﺑﻔﻮﺍﺕ‬ ‫‬ ‫ﺍﻟﻮﻗﺖ ﺇﻥ ﻭﻗ ﺘﺎ ﻭﺑﻔﻮﺍﺕ ﺍﻹﻣﻜﺎﻥ ﻭﺇﻻ ﻓﺒﻘﻴﺎﻣﻪ ﻣﻦ ﺍﻟﻤﺠﻠﺲ ﻏﻴﺮ ﻓﺎﻋﻞ ﻟﻤﺎ ﻳﻤﻜﻦ‬ ‫ﻓﻌﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﻧﻘﻀﺖ ﻫﻲ ﻭﻗﺪ ﺗﺰﻭﺟﻬﺎ ﺃﻭ ﺃﺟﺎﺯﺕ ﻟﻪ ﺧﻼﻑ ﻣﺎ ﺷﺮﻃﺖ ﻟﻢ ﻳﻠﺰﻣﻪ‬ ‫ﺃﻳﻀﺎ ﺇﻻ ﺑﻴﻊ ﺍﻟﺴﺮﻳﺔ ﺃﻭ ﻋﺰﻟﻬﺎ ﻓﻼ ﻳﺠﻮﺯ ﻟﻬﺎ‬ ‫ﺍﻟﺮﺩ ﺇﺫﺍ ﻓﻌﻞ ﻭﺫﻟﻚ ﻛﻠﻪ ﺟﺎﺋﺰ ﻟﻬﺎ ‬ ‫ﻃﻠﺒﻪ ﻭﻻ ﺍﻹﻋﻄﺎﺀ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻗﻄﻊ ﺑﻴﻦ ﺍﻟﺴﻴﺪ ﻭﺍﻷﻣﺔ ﻓﻲ ﺍﻟﺒﻴﻊ ﻭﺑﻴﻨﻪ ﻭﺑﻴﻦ‬ ‫ﻣﺎ ﺗﺤﺒﻪ ﻣﻨﻪ ﻓﻲ ﺍﻟﻌﺰﻝ‪ ،‬ﻭﺇﻥ ﺃﺣﺒﺖ ﻓﺮﺍﻗﻪ ﺟﺎﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻌﻄﻴﻪ ﻋﻠﻰ ﺫﻟﻚ ﺃﻭ‬ ‫ﺗﻄﻠﺒﻪ ﻣﻨﻪ‪ ،‬ﻭﺇﻻ ﺗﻄﻠﻴﻘﻪ ﺇﻳﺎﻫﺎ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻄﻠﺐ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﺯﻭﺟﻬﺎ‪،‬‬ ‫ﻷﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺤﺐ ﻣﺎ ﻳﺤﺐ‪ ،‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ﺿﺮﻭﺭ ‪‬ﻳﺎ ﺇﻻ ﺇﻥ ﺃﺿﺮﻫﺎ ﺯﻭﺟﻬﺎ‬ ‫ﺳﻔﺮﺍ ﻳﻄﻮﻝ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﺈﻥ ﻟﻬﺎ ﺃﻥ ﺗﻄﻠﺐ ﻣﻨﻪ ﺍﻟﻄﻼﻕ ﺑﺮﺿﺎﻩ ﻭﻃﻴﺐ‬ ‫‬‫ﺃﻭ ﺃﺭﺍﺩ‬ ‫ﺧﺎﻃﺮﻩ ﺑﻤﺎﻝ ﺃﻭ ﺩﻭﻧﻪ)‪.(١‬‬ ‫ ‪ M‬ٴ‪2‬ال ا!أة ‪g‬ﻼق ‪!W‬‬ ‫ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺃﻥ ﺗﺴﺄﻝ ﻃﻼﻕ ﺿﺮﺗﻬﺎ ﻭﻟﻮ ﻣﺸﺮﻛﺔ‪ ،‬ﻭﺇﻥ ﻭﻫﺒﺖ ﻟﻪ ‬ ‫ﻣﺎﻻ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻓﻠﻪ ﺃﺧﺬﻩ ﻷﻥ ﺍﻟﻄﻼﻕ ﺣﻼﻝ ﻟﻪ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻴﻬﺎ ﻫﻲ ﺃﻥ ﺗﻌﻄﻴﻪ ﻋﻠﻰ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻮﺭﻉ ﺍﻟﺘﺤﺮﺝ ﻋﻨﻪ؛ ﻷﻥ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ ﻟﻬﺎ‪ ،‬ﻓﻤﺴﺎﻋﺪﺗﻪ ﻟﻬﺎ ﻣﻌﺎﻭﻧﺔ ﻋﻠﻰ‬ ‫ﺍﻟﺤﺮﺍﻡ‪ .‬ﻭﺇﻥ ﻗﺎﻟﺖ ﻷﺧﺮﻯ‪ :‬ﺧﺬﻱ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﺘﺰﻭﺟﻲ ﺯﻭﺟﻲ ﻓﻠﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٢/٦‬ ‪.٢٠٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪246‬‬ ‫ﺃﺧﺬﻩ ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻟﺖ ﻟﺴﻴﺪ ﺍﻷﻣﺔ‪ :‬ﺧﺬ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﺰﻭﺟﻪ ﺑﻬﺎ ﺟﺎﺯ ﻟﻪ‬ ‫ﺃﺧﺬﻩ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻥ ﺯﻭﺟﻬﺎ ﻳﻄﺎﻟﺐ ﺗﻠﻚ ﺍﻟﻤﺮﺃﺓ ﻟﻢ ﻳﺠﺰ ﻟﻬﺎ ﺇﻋﻄﺎﺅﻫﺎ ﻟﺘﻠﻚ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﺘﺰﻭﺟﻬﺎ ﺃﻭ ﻟﻠﺴﻴﺪ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ ﻟﻮﻟﻴﻬﺎ‪ :‬ﺧﺬ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ‬ ‫ﺗﺰﻭﺟﻨﻲ ﻓﻼ ﻧﺎ ﺃﻭ ﺃﻃﻠﻘﺖ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ .‬ﻭﺇﻥ ﻭﻫﺒﺘﻪﺃﻱ‪ :‬ﺯﻭﺟﻬﺎﺇﻳﺎﻩ‬ ‫ ﺃﻱ‪ :‬ﺍﻟﻤﺎﻝﻋﻠﻰ ﺃﻥ ﻻ ﻳﻄﺄﻫﺎ ﻓﻘﺒﻠﻪ ﻓﻬﻞ ﺫﻟﻚ ﻫﻮ ﻓﺪﺍﺀ ﺃﻭ ﻻ؟ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻓﺈﻥ ﻭﻃﺌﻬﺎ ﺭﺩﻩ ﺇﺫ ﻟﻢ ﻳﺘﻠﻔﻆ ﺑﺎﻟﻔﺪﺍﺀ ﺃﺣﺪﻫﻤﺎ ﻭﻻ ﻋﻨﺎﻩ ﻗﻮﻻﻥ ﻓﻴﻤﺎ ﺇﺫﺍ ﺃﻃﻠﻘﺖ ﺃﻭ‬ ‫ﻣﺨﺼﻮﺻﺎ ﻓﻼ ﻳﻜﻮﻥ ﻓﺪﺍﺀ)‪.(١‬‬ ‫‬‫ﺃﺑﺪﺍ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻋﻴﻨﺖ ﻭﻗ ﺘﺎ‬ ‫ﻗﺎﻟﺖ‪ :‬ﻻ ﻳﻄﺄﻫﺎ ‬ ‫ أ‪ m:‬أ ا و‪ IH‬ال @‪ I‬اﻵ‪ I@ !:‬أ‪ .H‬ا‪2‬طء‬ ‫ﻻ ﻳﺤﻞ ﻟﺰﻭﺟﺔ ﺃﺧﺬ ﻣﺎﻝ ﻣﻦ ﺯﻭﺝ ﻋﻠﻰ ﻭﻁﺀ ﺃﺭﺍﺩﻩ ﺩﻭﻧﻬﺎ ﺇﻥ ﻟﻢ ﺗﻄﺎﻭﻋﻪ ﺇﻻ‬ ‫ﻋﺎﺟﻼ ﺃﻭ ‬ ‫ﺁﺟﻼ ﺣ ‪‬ﻞ ﻓﺈﻥ ﻟﻬﺎ‬‫‬‫ﺑﻪ‪ ،‬ﺇﻻ ﻭﻃ ﺌﺎ ﻻ ﻳﺠﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺼﺪﻕ ﻟﻬﺎ‬ ‫ﻣﻨﻌﻪ ﺣﺘﻰ ﻳﻌﻄﻴﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻻ ﺃﺟﻴﺰ ﻟﻚ ﺍﻟﻮﻁﺀ ﻗﺒﻞ ﺃﻥ ﺗﻌﻄﻴﻨﻲ ﺻﺪﺍﻗﻲ‬ ‫ﺇﻻ ﺇﻥ ﺃﻋﻄﻴﺘﻨﻲ ﻛﺬﺍ ﻭﻛﺬﺍ ﻏﻴﺮ ﺻﺪﺍﻗﻲ‪ ،‬ﻭﻻ ﻟﻪ ﺃﺧﺬ ﻣﺎﻝ ﻣﻨﻬﺎ ﻋﻠﻰ ﻭﻁﺀ‪،‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﻋﻨﺪﻱ ﺟﻮﺍﺯﻩ ﺇﻥ ﻛﺎﻥ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺣﻘﻬﺎ ﻣﻦ ﺍﻟﻮﻁﺀ)‪.(٢‬‬ ‫ إ‪#8‬ء ا!أة  و‪ H‬ال ‪ N8‬أﻻ ‪?#‬‬ ‫ﺇﻥ ﻭﻫﺒﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺎﻝ ﻟﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻄﻠﻘﻬﺎ ﻓﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺃﻭ ﺗﺴﺮﻯ‬ ‫ﻟﻢ ﻳﻠﺰﻣﻪ ﺭﺩﻩ ﻭﻟﻮ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ﻟﻤﺎ ﺗﺰﻭﺝ ﺃﻭ ﺗﺴﺮﻯ ﻻﺷﺘﺮﺍﻃﻬﺎ ﺃﻥ ﺗﻤﻠﻚ ﺃﻣﺮ‬ ‫ﻧﻔﺴﻬﺎ ﺇﺫﺍ ﺗﺰﻭﺝ ﺃﻭ ﺗﺴﺮﻯ ﺇﻻ ﺇﻥ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﻋﻠﻴﻬﺎ ﺃﻭ ﺗﺴﺮﻳﺖ ﻓﻬﻲ ﻃﺎﻟﻖ‪،‬‬ ‫ﻓﺘﺰﻭﺟﻪ ﻭﺗﺴﺮﻳﻪ ﻃﻼﻕ ﻓﻠﻴﺮﺩﻩ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻭﻫﺒﺘﻪ ﻟﻪ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﺘﺰﻭﺝ ﺃﻭ ﻻ ﻳﺘﺴﺮﻯ‬ ‫ﺃﻳﻀﺎ‪،‬‬ ‫ﻓﻄﻠﻘﻬﺎ ﺭﺩﻩ ﻟﻬﺎ ﻓﻴﻤﺎ ﺇﺫﺍ ﻋﻠﻢ ﺃﻭ ﺑﺎﻧﺖ ﺃﻣﺎﺭﺓ ﺃﻧﻬﺎ ﺃﺭﺍﺩﺕ ﺃﻥ ﻻ ﻳﻄﻠﻘﻬﺎ ‬ ‫ﻭﺃﻳﻀﺎ ﺍﺷﺘﺮﺍﻁ ﺫﻟﻚ ﻣﺘﻀﻤﻦ ﻻﺷﺘﺮﺍﻁ ﺃﻥ ﻻ ﻳﻄﻠﻘﻬﺎ‪ ،‬ﻭﺇﻥ ﻭﻫﺒﺖ ﻋﻠﻰ ﺃﻥ‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٣/٦‬ ‪.٢٠٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٠٤/٦‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١٣/٢‬‬ ‫‪247‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻻ ﻳﺘﺰﻭﺝ ﻭﻻ ﻳﺘﺴﺮﻯ ﻋﻠﻴﻬﺎ ﻓﻄﻠﻘﻬﺎ ﻓﻔﻌﻞ ﺛﻢ ﺭﺍﺟﻌﻬﺎ ﻟﻢ ﻳﺮﺩ ﻓﻲ ﺍﻟﺤﻜﻢ ﻷﻧﻪ‬ ‫ﺗﺰﻭﺝ ﺃﻭ ﺗﺴﺮﻯ ﻭﻫﻲ ﻏﻴﺮ ﺯﻭﺟﺔ ﻟﻪ‪ ،‬ﻭﻳﻀﻌﻔﻪ ﺃﻥ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﻌﺪﺓ ﻓﻲ ﺣﻜﻢ‬ ‫ﺍﻟﺰﻭﺟﺔ)‪.(١‬‬ ‫@‪! Y,R‬ا@' ‪6‬ﻼ'‬ ‫‬‫ ا‪G‬اق ل ‬ ‫ﻭﺣﺮﺍﻣﺎ ﺑﺎﻟﺬﺍﺕ ﻛﺨﻨﺰﻳﺮ ﻭﻣﻴﺘﺔ‪ ،‬ﺃﻭ‬ ‫‬‫‬ ‫ﺣﻼﻻ‬‫‬ ‫ﻣﺎﻻ‬ ‫ﺇﻥ ﺃﺻﺪﻕ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ‬ ‫ﺑﻌﺎﺭﺽ ﻛﻤﺎﻝ ﻣﻐﺼﻮﺏ‪ ،‬ﺃﻭ ﻣﺴﺮﻭﻕ ﺃﻭ ﺃﺟﺮﺓ ﺯﻧﺎ‪ ،‬ﺃﻭ ﺃﺟﺮﺓ ﺣﺮﺍﻡ‪ ،‬ﺃﻭ ﺃﺟﺮﺓ‬ ‫ﻓﺮﺽ ﺃﻭ ﺭﺷﻮﺓ ﺃﻭ ﺭﺑﺎ‪ ،‬ﻭﻛﺬﺍ ﻓﻴﻤﺎ ﺑﻌﺪ ﻻ ﺑﻌﻠﻤﻬﺎ ﺑﺎﻟﺤﺮﺍﻡ ﺳﻮﺍﺀ ﻋﻠﻢ ﻫﻮ ﺃﻭ ﻟﻢ‬ ‫ﻳﻌﻠﻢ‪ ،‬ﻭﺳﻮﺍﺀ ﺍﻟﻨﻘﺪ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻵﺟﻞ ﻭﻛﺬﺍ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻓﻠﻬﺎ ﺍﻟﺤﻼﻝ ﻭﻗﻴﻤﺔ ﺍﻟﺤﺮﺍﻡ‪،‬‬ ‫ﻳﻘﻮﻡ ﻛﺄﻧﻪ ﺣﻼﻝ ﻭﺇﻻ ﻓﺎﻟﺤﺮﺍﻡ ﻻ ﻗﻴﻤﺔ ﻟﻪ‪ ،‬ﺳﻮﺍﺀ ﻣﺴﻬﺎ ﺃﻭ ﻟﻢ ﻳﻤﺴﻬﺎ‪ ،‬ﻟﻜﻦ ﺇﻥ‬ ‫ﻣﺴﻬﺎ ﺃﻭ ﻛﺎﻥ ﻣﺎ ﻳﺤﻜﻢ ﻓﻴﻪ ﺑﺤﻜﻢ ﺍﻟﻤﺲ ﻓﺬﺍﻙ ﻭﺇﻻ ﻓﻠﻬﺎ ﺍﻟﻨﺼﻒ ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻥ‬ ‫ﺑﺪ ﻣﻨﻪ ﻭﻗﺪ ﺫﻛﺮﻩ ﻟﻬﺎ ﻓﻴﺆﺧﺬ ﺑﻜﻤﻴﺔ ﻣﺎ ﺫﻛﺮ‪ ،‬ﻟﻜﻦ ﻳﺠﻌﻞ ﺑﺪﻝ ﺍﻟﺤﺮﺍﻡ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻻ ‬ ‫ﻣﻨﻪ ﺍﻟﺤﻼﻝ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻬﺎ ﺇﻻ ﺍﻟﺤﻼﻝ ﻭﻳﺒﻄﻞ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﻌﻘﺮ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻘﻮﻟﻴﻦ ﺃﻥ ﻋﻘﺪ ﺍﻟﺼﺪﺍﻕ ﻣﻨﻔﺴﺦ ﻋﻨﺪ ﻣﻦ ﻗﺎﻻ ﺑﻬﻤﺎ؛ ﻷﻧﻪ ﻣﺸﺘﻤﻞ‬ ‫ﻋﻠﻰ ﻣﺎ ﻳﺠﻮﺯ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ ،‬ﻷﻧﻬﺎ ﻣﺎ ﻗﺒﻠﺖ ﺍﻟﺘﺰﻭﺝ‬ ‫ﻭﻣﻠﻜﺖ ﻧﻔﺴﻬﺎ ﻟﺰﻭﺟﻬﺎ ﺇﻻ ﺑﺘﻠﻚ ﺍﻟﻜﻤﻴﺔ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻦ ﺣﻼﻝ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ‬ ‫ﻋﻠﻤﺖ ﻓﺈﻥ ﻗﺒﻮﻟﻬﺎ ﻣﻊ ﻋﻠﻤﻬﺎ ﻗﺼﺮ ﻟﻨﻔﺴﻬﺎ ﻋﻠﻰ ﺍﻟﺤﻼﻝ ﻓﻘﻂ ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻭﻟﻬﺎ‬ ‫ﺍﻟﺤﻼﻝ ﻓﻘﻂ ﺇﻥ ﻋﻠﻤﺖ ﺑﺎﻟﺤﺮﺍﻡ ﻫﺬﺍ ﻣﺨﺘﺎﺭ ﺍﻟﺪﻳﻮﺍﻥ‪.‬‬ ‫‬ ‫ﺣﻼﻻ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻟﺤﻼﻝ ﻭﻗﻴﻤﺔ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫ﻭﺣﺮﺍﻣﺎ ﺳﻤﺎﻩ ﺑﺎﺳﻤﻪ ﻛﺨﻤﺮ ﻭﺧﻨﺰﻳﺮ ﻭﻋﻠﻤﺘﻪ ﻟﻜﻨﻬﺎ ﺟﻬﻠﺖ ﺣﺮﻣﺘﻪ ﻓﻠﻬﺎ ﺍﻟﺤﻼﻝ‬ ‫‬ ‫ﻓﻘﻂ‪ ،‬ﻭﻧﺎﻓﻘﺖ ﺑﺎﻗﺘﺮﺍﻓﻬﺎ ﻓﻲ ﺍﻟﺤﺮﺍﻡ ﺣﻴﺚ ﻗﺒﻠﺘﻪ ﺻﺪﺍﻗﺎ‪ ،‬ﻭﻣﻘﺘﻀﻰ ﻛﻼﻡ ﺑﻌﺾ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٠٤/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪248‬‬ ‫‬ ‫ﺣﻼﻻ‬‫ﺣﻼﻻ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﺕ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺃﺻﺪﻗﻬﺎ‬ ‫‬‫ﻣﺸﺎﺭﻗﺘﻨﺎ ﺃﻧﻬﺎ ﺗﺄﺧﺬ ﻗﻴﻤﺘﻪ‬ ‫‬ ‫ﻣﻜﻴﻼ ﺃﻭ ﻣﻮﺯﻭ ﻧﺎ ﺃﺧﺬﺕ ﻣﺜﻠﻪ ﺑﺎﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ‪،‬‬ ‫ﻭﺣﺮﺍﻣﺎ ﻻ ﺑﻌﻠﻤﻬﺎ ﻓﺈﻥ ﻛﺎﻥ‬ ‫‬ ‫ﻛﻘﻔﻴﺰ ﺷﻌﻴﺮ ﺣﺮﺍﻡ ﻭﺩﺭﺍﻫﻢ ﺣﺮﺍﻡ ﻭﺇﻻ ﻓﻤﺜﻠﻪ ﺇﻥ ﺃﻣﻜﻦ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺟﻬﻠﺖ ﺍﻟﺘﺤﺮﻳﻢ ﻭﻗﺪ ﻋﻠﻤﺖ ﺍﻟﺸﻲﺀ ﺍﻟﻤﺤﺮﻡ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﺻﻔﺘﻪ ﺍﻟﺘﻲ ﺣﺮﻡ ﺑﻬﺎ‬ ‫ﻭﻭﺻﻔﺖ ﻟﻬﺎ ﻟﻢ ﺗﻌﺬﺭ ﻓﻲ ﺍﻟﺠﻬﻞ‪ ،‬ﻓﻬﻲ ﻣﺤﻜﻮﻡ ﻋﻠﻴﻬﺎ ﺑﺤﻜﻢ ﻣﻦ ﻋﻠﻤﺖ)‪.(١‬‬ ‫ ا‪G‬اق ل @‪2‬م و@ ‪2‬ل‬ ‫‬ ‫ﻭﻣﺠﻬﻮﻻ‪ ،‬ﻣﺜﻞ ﻗﻴﻤﺔ ﻣﺎ ﺃﻓﺴﺪ ﻣﻦ ﻣﺎﻟﻪ ﻛﺸﺠﺮ ﻭﺣﺮﺙ‪،‬‬ ‫ﻣﻌﻠﻮﻣﺎ‬ ‫‬‫ﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫ﻭﻗﻴﻤﺔ ﺍﻟﺠﺮﺡ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﺃﻣﺘﻪ ﻓﻠﻬﺎ ﺍﻟﻤﻌﻠﻮﻡ ﻭﻗﻴﻤﺔ ﺍﻟﻤﺠﻬﻮﻝ ﺑﺬﻭﻱ ﺍﻟﻌﺪﻝ ﻫﺬﺍ‬ ‫ﻋﻮﺿﺎ‬ ‫‬‫ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻣﺨﺘﺎﺭ ﺍﻟﺪﻳﻮﺍﻥ ﻟﺠﻮﺍﺯ ﺍﻟﺠﻬﻞ ﻓﻲ ﺍﻟﺼﺪﺍﻕ؛ ﻷﻧﻪ ﻟﻴﺲ‬ ‫ﻣﺤﻀﺎ‪ ،‬ﻓﺴﺎﻍ ﻓﻴﻪ ﺍﻟﺠﻬﻞ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﻓﻴﻪ ﺑﻌﺾ ﺍﻟﺘﺒﺮﻉ‬ ‫‬‫ﻣﺤﻀﺎ ﻭﻻ ﺗﺒﺮ ﻋﺎ‬ ‫‬ ‫ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻟﻌﻘﺮ ﻭﻗﻴﻞ‪ :‬ﺗﺮﺩ ﻷﻧﺴﺎﺑﻬﺎ ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﻗﻴﻞ‪:‬‬ ‫‬ ‫ﻣﺠﻬﻮﻻ ﻓﻘﻂ ﻓﻘﻴﻤﺘﻪ ﺑﺬﻭﻱ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺮﺩ‬‫ﻟﻬﺎ ﺍﻟﻤﻌﻠﻮﻡ ﻓﻘﻂ‪ ،‬ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫ﺣﺮﺍﻣﺎ ﻻ ﺑﻌﻠﻤﻬﺎ ﻣﺜﻞ ﺃﻥ ﻳﺼﺪﻗﻬﺎ ﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ﺃﻭ‬ ‫‬‫ﻷﻧﺴﺎﺑﻬﺎ‪ .‬ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫ﺍﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﺃﻭ ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﻣﻦ ﻋﺮﺽ ﺃﻭ ﺃﺻﻞ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻗﻴﻤﺔ ﺣﺮﺍﻡ ﺃﻭ ﺃﺟﺮﺓ ﺣﺮﺍﻡ‬ ‫ﺃﻭ ﺭﺑﺎ ﻓﻘﻴﻤﺘﻪ ﻣﻦ ﺣﻼﻝ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﻘﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻴﻠﻪ ﺃﻭ ﻭﺯﻧﻪ ﺇﻥ ﻛﺎﻥ‬ ‫‬ ‫ﻣﻜﻴﻼ ﺃﻭ ﻣﻮﺯﻭ ﻧﺎ‪ ،‬ﻭﺇﻻ ﻓﻤﺜﻠﻪ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻗﺘﺼﺮ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻻ ﻗﺎﺋﻞ ﺇﺫﺍ‬ ‫ﻟﻢ ﺗﻌﻠﻢ‪ :‬ﻻ ﺷﻲﺀ ﻟﻬﺎ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﻓﻲ ﺑﻴﻊ ﺍﻟﺤﺮﺍﻡ ﺃﻭ ﺍﻟﺸﺮﺍﺀ ﺑﺎﻟﺤﺮﺍﻡ ﻓﻴﺒﻄﻞ‬ ‫ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﺻﺎﺣﺐ ﺍﻟﺤﺮﺍﻡ ﺷﻴ ﺌﺎ ﻓﻲ ﺣﺮﺍﻣﻪ ﻷﻥ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻏﻴﺮ‬ ‫ﻭﺍﺟﺒﻴﻦ‪ ،‬ﻭﺍﻟﺼﺪﺍﻕ ﻭﺍﺟﺐ‪ .‬ﻭﻫﻞ ﻟﻬﺎ ﻗﻴﻤﺘﻪ ﻣﻨﻪ ﻣﻦ ﺍﻟﺤﻼﻝ ﻭﻟﻬﺎ ﻣﺜﻠﻪ ﺇﻥ ﺃﻣﻜﻦ‬ ‫ﺇﻥ ﻋﻠﻤﺖ ﻷﻥ ﺍﻟﻨﻜﺎﺡ ﻗﺪ ﺍﻧﻌﻘﺪ ﻭﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﺼﺪﺍﻕ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻩ ﻟﻬﺎ‪ ،‬ﻭﻟﻤﺎ ﻛﺎﻥ‬ ‫ﺣﺮﺍﻣﺎ ﺃﺧﺬ ﺑﻪ ﻣﻦ ﺍﻟﺤﻼﻝ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻳﻢ ﺃﻭ ﺗﺮﺩ ﻟﻤﺜﻠﻬﺎ؟ ﻭﻋﻠﻴﻪ ﺍﻗﺘﺼﺮ ﺍﻟﺪﻳﻮﺍﻥ‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٤/٦‬ ‪.٢٠٥‬‬ ‫‪249‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺃﻭ ﻟﻬﺎ ﺍﻟﻌﻘﺮ؟ ﻷﻥ ﻣﺎ ﺃﺻﺪﻗﻬﺎ ﺣﺮﺍﻡ‪ ،‬ﻓﻜﺄﻧﻪ ﻟﻢ ﻳﺼﺪﻗﻬﺎ‪ ،‬ﻓﺤﻜﻢ‬ ‫ﻟﻬﺎ ﺑﺎﻟﻌﻘﺮ ﻛﻤﺎ ﻳﺤﻜﻢ ﻟﻠﺘﻲ ﻟﻢ ﺗﺼﺪﻕ‪ ،‬ﻓﻬﻮ ﻟﻬﺎﻣﺲ ﺃﻭ ﻟﻢ ﻳﻤﺲﻟﻜﻦ ﺇﻥ ﻟﻢ‬ ‫ﻳﻤﺲ ﺃﺧﺬﺕ ﻧﺼﻔﻪ ﻓﻘﻂ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻧﻪ ﻗﺪ ﺫﻛﺮ ﻟﻬﺎ ﺻﺪﺍﻗﺎ ﻓﻠﻢ ﺗﺠﻌﻞ ﻛﺎﻟﺘﻲ‬ ‫ﻟﻢ ﻳﺬﻛﺮ ﻟﻬﺎ ﺻﺪﺍﻕ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﺫﻛﺮﻩ ﻟﻬﺎ ﻣﺎ ﻫﻮ ﺣﺮﺍﻡ ﻛﺬﻛﺮ ﺍﻟﻌﻘﺮ‪ ،‬ﻓﻜﺄﻧﻪ ﺃﺻﺪﻕ‬ ‫ﻟﻬﺎ ﺍﻟﻌﻘﺮ ﺃﻭ ﻻ ﺷﻲﺀ ﻟﻬﺎ ﻣﺎ ﻟﻢ ﻳﻔﺮﺽ ﻟﻬﺎ‪ ،‬ﻓﻠﺘﻄﻠﺒﻪ ﺃﻥ ﻳﻔﺮﺽ‪ ،‬ﻭﻟﻬﺎ ﺃﻥ ﺗﻤﻨﻌﻪ‬ ‫ﺣﺘﻰ ﻳﻔﺮﺽ‪ ،‬ﻭﺇﻥ ﻣﺲ ﺃﻭ ﻣﺎﺕ ﻓﺎﻟﺤﻜﻢ ﺣﻜﻢ ﻣﻦ ﻣﺲ ﺃﻭ ﻣﺎﺕ ﻭﻟﻢ ﻳﻔﺮﺽ‪،‬‬ ‫ﻭﻟﻴﺲ ﻣﺮﺍﺩﻩ ﺃﻧﻪ ﻻ ﺷﻲﺀ ﻟﻬﺎ ‬ ‫ﺃﺻﻼ‪ ،‬ﺇﺫ ﻻ ﻳﺒﺎﺡ ﻓﺮﺝ ﺑﻼ ﺻﺪﺍﻕ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ‬ ‫ﻭﺑﻴﻦ ﻗﻮﻝ ﺍﻟﺮﺩ ﻟﻠﻤﺜﻞ ﺃﻧﻬﺎ ﺗﺮﺩ ﻓﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻠﻤﺜﻞ ﻭﻟﻮ ﻟﻢ ﻳﻤﺲ‪ .‬ﻓﺈﻥ ﻃﻠﻖ‬ ‫ﺃﺧﺬﺕ ﻧﺼﻒ ﺍﻟﻤﺜﻞ ﺃﻭ ﻣﺎﺕ ﺃﺧﺬﺕ ﺍﻟﻜﻞ ﺃﻭ ﺍﻟﻨﺼﻒ ﻋﻠﻰ ﺍﻟﺨﻠﻒ ﺃﻭ ﺣﺮﻣﺖ‬ ‫ﻋﻠﻴﻪ ﺇﻥ ﻣﺴﻬﺎ ﻋﻠﻰ ﺫﻟﻚ؟ ﻷﻧﻬﺎ ﻛﻤﻦ ﺗﺰﻭﺟﺖ ﻋﻠﻰ ﺃﻥ ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﻷﻧﻪ‬ ‫ﺣﺮﺍﻣﺎ‪ ،‬ﻭﺍﻟﺤﺮﺍﻡ ﻻ ﻳﺤﻞ ﻟﻬﺎ‪ ،‬ﻭﻻ ﻗﻴﻤﺔ ﻟﻪ ﺗﺄﺧﺬﻫﺎ‪ ،‬ﻭﻻﺷﺘﻤﺎﻝ ﺍﻟﻌﻘﺪﺓ‬ ‫‬‫ﺟﻌﻞ ﻟﻬﺎ‬ ‫ﻋﻠﻰ ﻏﻴﺮ ﺟﺎﺋﺰ‪ ،‬ﻭﻷﻧﻪ ﻳﻨﻬﻰ ﻋﻦ ﺇﺻﺪﺍﻕ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺍﻟﻌﻘﺪ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﺴﺪ ﺍﻟﻌﻘﺪ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻬﻲ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ‬ ‫ﺃﻥ ﻻ ﺻﺪﺍﻕ ﻳﺠﺪﺩ‪ ،‬ﻭﺇﻥ ﻣﺲ ﺣﺮﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ‪ ،‬ﻭﻟﻬﺎ ﺍﻟﻌﻘﺮ ﺃﻭ‬ ‫ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻟﻮ ﺃﺻﺪﻗﻬﺎ ﻣﻊ ﺍﻟﺤﺮﺍﻡ ﻣﺎ ﻳﺼﺢ ﺑﻪ ﺍﻹﺻﺪﺍﻕ ﻟﻢ ﺗﺤﺮﻡ ﺃﻗﻮﺍﻝ)‪.(١‬‬ ‫ ‪$‬اق ا ‪ ,‬ل !ام ‪ 8‬ا‪I‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻣﻮﺣﺪ ﻛﺘﺎﺑﻴﺔ ﺑﻨﺤﻮ ﺧﻤﺮ ﺃﻭ ﺧﻨﺰﻳﺮ ﻓﺎﻷﻗﻮﺍﻝ‪ ،‬ﻭﻛﺬﺍ ﻛﺘﺎﺑﻴﺎﻥ ﺇﻥ‬ ‫ﺃﺳﻠﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺳﻠﻤﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻭﻛﺬﺍ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺲ‬ ‫ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻓﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﻗﺒﻠﻪ ﻭﺃﻧﻘﺪ ﻟﻬﺎ ﺫﻟﻚ ﺍﻟﺤﺮﺍﻡ ﺑﺮﺉ ﺇﻥ ﺃﺳﻠﻢ‪،‬‬ ‫ﻭﻣﻦ ﺗﺰﻭﺟﻬﺎ ﺑﻤﺎﻝ ﻭﻟﺪﻩ ﻭﻟﻮ ﺑﺎﻟﻐﺎ ﻭﻗﺪ ﺍﺳﺘﺤﻠﻬﺎ ﻓﻠﻬﺎ‪ ،‬ﻭﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﺃﺑﻴﻪ‬ ‫ﻣﺜﻠﻪ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﻤﺎﻝ ﺃﺑﻴﻪ ﻭﺍﺳﺘﺤﻠﻬﺎ ﺑﻪ ﻓﺮﺩﻩ ﺃﺑﻮﻩ ﻓﻼ ﻳﺠﺪﻩ ﺇﻥ ﻗﺒﻀﺘﻪ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٥/٦‬ ‪.٢٠٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪250‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬﻩ ﻭﻟﻮ ﻗﺒﻀﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺇﻥ ﻟﻢ ﻳﺄﺧﺬﻩ ﻓﻠﻪ ﻣﺜﻠﻪ ﺃﻭ‬ ‫ﻗﻴﻤﺘﻪ ﻣﻦ ﻣﺎﻝ ﺍﻟﻮﻟﺪ)‪.(١‬‬ ‫ﺣﺮﺍ ﻻ ﺑﻌﻠﻤﻬﺎ ﺃﻧﻪ ﺣﺮ ﺳﻮﺍﺀ ﻋﻠﻢ ﻫﻮ ﺃﻡ ﻟﻢ ﻳﻌﻠﻢ ﻓﻠﻬﺎ ﻗﻴﻤﺘﻪ ﻟﻮ‬ ‫ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ ‪‬‬ ‫ﻋﺒﺪﺍﻋﻠﻢ ﺃﻧﻪ ﺣﺮ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ ‬ ‫‬‫ﻋﺒﺪﺍ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻥ ﺍﻟﺰﻭﺝ ﺃﺻﺪﻕ‬ ‫ﻛﺎﻥ ‬ ‫ﺣﺮﺍ ﺩﻳﺔ ﺣﺮ‬ ‫ﻭﻫﻲ ﻗﺒﻠﺖ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺃﻥ ﺻﺪﺍﻗﻬﺎ ﺍﻟﻌﺒﺪ ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺩﻳﺘﻪ ﻟﻮ ﻛﺎﻥ ‪‬‬ ‫ﻣﺸﺮﻛﺎ‪ ،‬ﻭﻭﺟﻪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﺤﺮ‬ ‫‬‫ﻣﻮﺣﺪﺍ ﻭﺩﻳﺔ ﺍﻟﻤﺸﺮﻙ ﺇﻥ ﻛﺎﻥ‬ ‫‬‫ﻣﻮﺣﺪ ﺇﻥ ﻛﺎﻥ‬ ‫ﻻ ﻳﻤﻠﻜﻪ ﺃﺣﺪ ﻭﻻ ﻗﻴﻤﺔ ﻟﻪ ﺗﻌﻄﻰ ﺇﻻ ﺇﻥ ﻗﺘﻠﻪ ﺃﺣﺪ ﻓﺘﻠﺰﻡ ﺍﻟﺪﻳﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﻛﺎﻟﻘﻴﻤﺔ‬ ‫ﻋﺒﺪﺍ ﻓﻌﻠﻴﻪ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﻳﺮﺩﻩ ﺃﻥ ﺍﻟﺰﻭﺝ ﻟﻢ ﻳﺼﺪﻕ ﻟﻬﺎ ﺍﻟﺪﻳﺔ‬ ‫ﻟﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺍﺳﺘﻬﻠﻚ ‬ ‫ﻻ ﺑﻠﺴﺎﻧﻪ ﻭﻻ ﺑﻘﻠﺒﻪ ﻋﻠﻰ ﻣﺎ ﻳﺘﺒﺎﺩﺭ‪ ،‬ﺑﻞ ﺃﺻﺪﻕ ﻟﻬﺎ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺰﻭﺟﺔ ﻟﻢ ﺗﻘﺒﻞ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺍﻟﺪﻳﺔ ﺑﻞ ﻗﺒﻠﺘﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻓﻘﻂ‪.‬‬ ‫ﺇﻥ ﺃﺻﺪﻗﻬﺎ ﺗﺴﻤﻴﺔ ﻛﻨﺼﻔﻪ ﺃﻭ ﺛﻠﺜﻪ ﺃﻭ ﺗﺴﻤﻴﺔ ﻏﻴﺮ ﺫﻟﻚ ﻓﻘﻴﻤﺔ ﺍﻟﺘﺴﻤﻴﺔ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺴﻤﻴﺔ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻳﺔ ﻛﻨﺼﻒ ﺍﻟﺪﻳﺔ ﻭﺛﻠﺜﻬﺎ ﻭﻧﺤﻮ ﺫﻟﻚ ﻭﺇﻥ ﻋﻠﻤﺖ ﺃﻧﻪ‬ ‫ﺣﺮ ﻭﻗﺪ ﺃﺻﺪﻗﻬﺎ ﺇﻳﺎﻩ ﺃﻭ ﺗﺴﻤﻴﺔ ﻓﻔﻴﻪ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺇﺻﺪﺍﻕ ﺍﻟﺤﺮﺍﻡ‬ ‫ﻭﺣﺪﻩ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺃﻥ ﻟﻬﺎ ﻛﻤﺜﻠﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﻴﻞ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ‬ ‫ﺑﻌﻀﻮ ﻣﻨﻪ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﻳﺔ ﺍﻟﻌﻀﻮ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺑﻬﺬﺍ ﺍﻟﺜﻮﺭ ﻓﺈﺫﺍ ﻫﻮ‬ ‫ﺧﻨﺰﻳﺮ ﺃﻭ ﺟﻤﻞ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺄﺧﺬﻩ ﺇﺫﺍ ﺧﺮﺝ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻪ‬ ‫‬ ‫ﺣﻼﻻ ﻛﺎﻟﺠﻤﻞ)‪.(٢‬‬ ‫ ا‪G‬اق @‪@ I‬ل ‪6@ !+‬د‬ ‫ﺇﻥ ﺃﺻﺪﻗﻬﺎ ﻣﺎﺋﺔ ﻧﺨﻠﺔ ﺃﻭ ﺯﻳﺘﻮﻧﺔ ﻭﻧﺤﻮﻫﻤﺎ ﻛﻤﺎﺋﺔ ﺷﺠﺮﺓ ﻣﻦ ﺷﺠﺮ ﺍﻟﺮﻣﺎﻥ‬ ‫ﻭﻣﺎﺋﺔ ﻋﺒﺪ ﻭﻣﺎﺋﺔ ﺷﺎﺓ ﻭﻣﺎﺋﺔ ﻧﺎﻗﺔ ﻭﻣﺎﺋﺔ ﻓﺮﺱ ﻭﻣﺎﺋﺔ ﺑﻴﻀﺔ ﻭﻣﺎﺋﺔ ﺭﻣﺎﻧﺔ ﻭﺃﻃﻠﻖ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٠٧/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٧/٦‬ ‪.٢٠٨‬‬ ‫‪251‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻗﺎﻝ‪ :‬ﻣﻦ ﻣﺎﻟﻲ ﻓﻠﻬﺎ ﺍﻷﻭﺳﻂ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻣﻤﺎ ﻟﻢ ﻳﻜﻦ ﺑﻪ ﻋﻴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ‬ ‫ﺃﺩﻧﻰ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻻﺳﻢ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻪ ﻋﻴﺐ‪ ،‬ﺫﻛﺮﻫﻤﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ @ ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﺗﺄﺧﺬ ﻓﻲ ﺍﻟﺸﻴﺎﻩ ﻭﻧﺤﻮﻫﻤﺎ ﻣﻤﺎ ﻫﻮ‬ ‫ﺫﻛﺮﺍ ﻭﺍﻟﻨﺼﻒ ﺃﻧﺜﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺷﺎﺀ ﻭﺍﻟﻨﺼﻒ ﺿﺄ ﻧﺎ‬ ‫ﻳﻌﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﺍﻟﻨﺼﻒ ‬ ‫ﻭﺍﻟﻨﺼﻒ ﻣﻌﺰﻯ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﺫﺍ ﻟﻢ ﻳﻌﻴﻦ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ‬ ‫ﺃﻥ ﻳﺄﺧﺬ ﻣﺎ ﺑﺪﻝ ﺍﻷﺳﻨﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺣﺘﻰ ﻳﺴﻤﻴﻬﺎ ﻭﺇﻥ ﻋﻴﻦ ﺑﺎﻷﺳﻨﺎﻥ ﺃﻭ‬ ‫ﺍﻟﺴﻨﻴﻦ ﺟﺎﺯ‪ ،‬ﻭﺟﺎﺯ ﺑﺨﺮﻭﻑ ﻭﺑﺠﺪﻱ ﻭﺑﻔﺼﻴﻞ ﻭﻋﺠﻞ‪ ،‬ﻭﻫﺮﻣﺔ ﻭﻫﺰﻳﻠﺔ ﻭﺳﻤﻴﻨﺔ‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻻ ﺑﻤﺎ ﻻ ﻳﺘﺼﻮﺭ ﻛﺨﺮﻭﻑ ﺳﻨﺘﻴﻦ ﻭﻛﺒﺶ ﺷﻬﺮﻳﻦ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺑﻜﺬﺍ‬ ‫ﻣﻦ ﻏﻨﻤﻲ ﺃﺗ ‪‬ﻢ ﻟﻬﺎ ﻣﺎ ﺳﻤﻰ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻏﻨﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻋﻨﺪﻩ ﻓﻘﻂ ﺇﺫﺍ‬ ‫ﻋﺸﺮﺍ ﺃﻭ ﺟﺎﺯ‬ ‫‬‫ﻗﺎﻝ‪ :‬ﻣﻦ ﻏﻨﻤﻲ‪ ،‬ﻭﺟﺎﺯ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻣﺜﻞ‪ :‬ﺑﻬﺬﻩ ﺍﻟﻐﻨﻢ‪ ،‬ﺃﻭ ﺑﻤﺎﺋﺔ ﺇﻻ‬ ‫ﺑﺬﻛﻮﺭ ﻫﺬﻩ ﻭﺑﺈﻧﺎﺛﻬﺎ‪ ،‬ﻭﺑﺎﻟﺒﻴﺾ ﻭﺑﺎﻟﺴﻮﺩ‪ ،‬ﻭﺑﺎﻟﻤﺼﻮﻓﺎﺕ ﻭﺑﺎﻟﻌﻮﺍﻗﻢ‪ ،‬ﻭﺑﺬﺍﺕ‬ ‫ﺍﻟﺪﺭ‪ ،‬ﻭﻋﻜﺲ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻗﺒﻀﻪ ﻣﻦ ﻭﺣﺶ ﻭﻃﻴﺮ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﻏﻼﻡ‬ ‫ﻓﺮﺑﻊ ﺧﻤﺎﺳﻲ ﻭﺭﺑﻊ ﺳﺪﺍﺳﻲ ﻭﺭﺑﻊ ﺃﻣﺮﺩ ﻭﺭﺑﻊ ﻣﻠﺘﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻠﺚ ﺳﺪﺍﺳﻲ ﻭﺛﻠﺚ‬ ‫ﺃﻣﺮﺩ ﻭﺛﻠﺚ ﻣﻠﺘﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺑﻮﺻﻔﺎﺀ ﻗﻮﻣﺖ ﻣﻦ ﻛﻞ ﺟﻨﺲ ﻭﺿﺮﺏ ﺑﻌﺾ ﻓﻲ‬ ‫ﺑﻌﺾ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﻟﻮﺳﻂ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﻏﻠﺐ ﻓﻲ ﺧﺪﻡ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﺇﺫﺍ ﺃﻃﻠﻖ ﺭﻗ‪‬ﺎ ﻓﺄﺳﻮﺩ‪،‬‬ ‫ﻧﺨﻼ ﺃﺻﺪﻗﻪ ﻟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﻴﺚ ﺗﻤﺴﻜﺖ‬‫ﻭﺗﺪﺭﻙ ﺫﻟﻚ ﻓﻲ ﺑﻠﺪ ﺗﺰﻭﺟﻬﺎ ﻓﻴﻪ‪ ،‬ﻭﻻ ‬ ‫ﺑﻪ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﻧﺨﻞ ‬ ‫ﻣﺜﻼ ﻓﺤﻴﺚ ﺷﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺃﻗﺮﺏ ﺍﻟﻤﻨﺎﻭ ﺇﻟﻴﻬﻤﺎ‬ ‫ﻭﻳﻌﻄﻴﻬﺎ ﻭﺭﺛﺘﻪ ﻣﻦ ﻧﺨﻴﻠﻪ ﺇﻥ ﻗﺎﻝ‪ :‬ﻣﻦ ﻧﺨﻴﻠﻲ‪ ،‬ﺇﻻ ﺇﻥ ﺗﺮﺍﺿﺖ ﻣﻌﻬﻢ ﺃﻭ ﻟﻢ ﻳﻘﻞ‪:‬‬ ‫ﻣﻦ ﻧﺨﻴﻠﻲ ﻓﻤﻦ ﻧﺨﻠﻬﻢ ﺃﻭ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻤﻌﻴﻨﺔ ﻋﻠﻴﻬﺎ ﺗﻤﺮ ﻟﻢ ﻳﺪﺭﻙ‬ ‫ﻓﻠﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺸﺠﺮ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﻀﻰ ﺻﺪﺍﻗﻬﺎ ﺣﻴﺚ ﺳﻜﻦ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺘﻢ ﻣﻦ ﺣﻴﺚ ﻳﻘﻀﻲ ﻟﻬﺎ ﺃﺗ ‪‬ﻢ ﻣﻦ ﺃﻗﺮﺏ ﺇﻟﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﻟﻠﻨﺨﻠﺔ ﺃﻭ ﺍﻟﺸﺠﺮﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻤﺎﺀ ﺣﻮﺽ ﺛﻼﺛﺔ ﺃﺫﺭﻉ ﻣﻦ‬ ‫ﻛﻞ ﺟﻬﺔ ﻭﻳﺒﻠﻎ ﺍﻟﻤﺎﺀ ﺍﻟﻜﻌﺐ ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﺣﻮﺿﻬﺎ ﻓﻠﻴﻀﻤﻮﺍ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪252‬‬ ‫ﺛﻼﺛﺔ‪ .‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻣﻦ ﻧﺨﻴﻠﻲ ﺃﻭ ﻣﻦ ﺯﻳﺎﺗﻴﻨﻲ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻓﻴﻪ ﺗﺴﻤﻴﺔ‬ ‫ﻣﺎ ﺃﺻﺪﻕ‪ ،‬ﺇﻟﻰ ﺟﻨﺴﻪ ﺍﻟﻤﻀﺎﻑ ﻟﻨﻔﺴﻪ ﻓﻠﻬﺎ ﺍﻷﻭﺳﻂ ﻣﻦ ﻧﺨﻠﻪ‪ ،‬ﺃﻭ ﺍﻷﻋﻠﻰ ﺃﻭ‬ ‫ﺍﻷﺩﻧﻰ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﺍﻟﺴﺎﺑﻖ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻝ‪ :‬ﻣﺎﺋﺔ ﻧﺨﻠﺔ ﻣﻦ‬ ‫‬ ‫ﺣﻤﻼ ﻟﻪ ﻋﻠﻰ‬‫ﺯﻳﺎﺗﻴﻨﻲ‪ ،‬ﺃﻭ ﻣﺎﺋﺔ ﺯﻳﺘﻮﻧﺔ ﻣﻦ ﻧﺨﻠﻲ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ‪ :‬ﺗﺒﻌﻴﺾ‪ ،‬ﺃﻭ‬ ‫ﺍﻷﺧﺬ ﻣﻦ ﺍﻟﻘﻴﻤﺔ ﻛﺄﻧﻪ ﻗﻴﻞ ‬ ‫ﻣﺜﻼ‪ :‬ﻣﺎﺋﺔ ﻧﺨﻠﺔ ﻣﻦ ﻗﻴﻤﺔ ﺯﻳﺎﺗﻴﻨﻲ ﻭﻗﻴﻞ‪ :‬ﻳﺒﻄﻞ‬ ‫ﺇﺻﺪﺍﻗﻪ ﻓﺘﺄﺧﺬ ﺍﻟﻤﺜﻞ ﺃﻭ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻬﺎ ﺫﻟﻚ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﷲ ﻻ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺤﻜﻢ ﺑﺬﻟﻚ ﻓﻼ ﻳﺤﻜﻢ ﺑﺬﻟﻚ ﺍﻷﻭﺳﻂ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‬ ‫ﻭﺍﻟﺘﻲ ﻗﺒﻠﻬﺎ ﺑﻞ ﺑﺎﻟﻘﻴﻤﺔ ﻗﻴﻤﺔ ﺍﻷﻭﺳﻂ ﺑﻌﺪﻭﻝ ﻭﻗﻴﻞ‪ :‬ﻳﺤﻜﻢ ﺑﺬﻟﻚ)‪.(١‬‬ ‫‪ (٢)!? 8‬ا!أة‬ ‫ ‪ 6 =a‬‬ ‫ﺇﻥ ﻋﻘﺮ ﺭﺟﻞ ﺍﻣﺮﺃﺓ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻟﻢ ﻳﻔﺮﺽ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﻗﻮﻝ‬ ‫ﺍﻟﺮﺟﻞ ﻓﻲ ﺍﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﺠﻨﺲ ﻣﻦ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻓﻲ ﺃﻧﻬﺎ ﺑﻜﺮ ﺃﻭ ﺛﻴﺐ ﻭﻟﻮ ﻃﻔﻠﺔ‬ ‫ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻭﻗﻮﻝ ﻭﻟﻲ ﺍﻟﻄﻔﻞ ﺃﻭ ﺍﻟﻤﺠﻨﻮﻥ ﺍﻟﻌﺎﻗﺮ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪:‬‬ ‫ﻃﺎﻭﻋﺖ ﻟﻜﻨﻲ ﻃﻔﻠﺔ ﺃﻭ‬ ‫‬‫ﺖ‪ ،‬ﻭﻗﺎﻟﺖ‪ :‬ﻏﻠﺒﻨﻲ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪:‬‬ ‫ﻃﺎﻭ ﻋ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٠٨/٦‬ ‪ ،٢١٠‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٣/٨‬‬ ‫)‪ (٢‬ﻣﻦ ﻣﻌﺎﻧﻲ ﺍﻟﻌﻘﺮﺑﻀﻢ ﺍﻟﻌﻴﻦﻟﻐﺔ‪ :‬ﺍﻟﻤﻬﺮ‪ ،‬ﻭﻫﻮ ﻟﻠﻤﻐﺘﺼﺒﺔ ﻣﻦ ﺍﻹﻣﺎﺀ ﻛﻤﻬﺮ ﺍﻟﻤﺜﻞ ﻟﻠﺤﺮﺓ‪،‬‬ ‫ﻭﺍﻟﻌﻘﺮﺑﺎﻟﻀﻢﻣﺎ ﺗﻌﻄﺎﻩ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻭﻁﺀ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﺃﺻﻠﻪ‪ :‬ﺃﻥ ﻭﺍﻃﺊ ﺍﻟﺒﻜﺮ ﻳﻌﻘﺮﻫﺎ ﺇﺫﺍ‬ ‫ﻋﻘﺮﺍ‪ ،‬ﺛﻢ ﺻﺎﺭ ﻋﺎ ‪‬ﻣﺎ ﻟﻬﺎ ﻭﻟﻠﺜﻴﺐ‪ ،‬ﻭﺟﻤﻌﻪ‪ :‬ﺃﻋﻘﺎﺭ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﺍﻓﺘﻀﻬﺎ‪ ،‬ﻓﺴ ‪‬ﻤﻲ ﻣﺎ ﺗﻌﻄﺎﻩ ﻟﻠﻌﻘﺮ ‬ ‫ﺍﻟﻤﻈﻔﺮ‪ :‬ﻋﻘﺮ ﺍﻟﻤﺮﺃﺓ ﺩﻳﺔ ﻓﺮﺟﻬﺎ ﺇﺫﺍ ﻏﺼﺒﺖ ﻓﺮﺟﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺠﻮﻫﺮﻱ‪ :‬ﻫﻮ ﻣﻬﺮ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻭﻃﺌﺖ‬ ‫ﺑﺸﺒﻬﺔ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ ﻣﺎﺩﺓ ﻋﻘﺮ‪.‬‬ ‫ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ ﻧﻘﻞ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻋﻦ ﺍﻟﺠﻮﻫﺮﺓ ﺃﻥ ﺍﻟﻌﻘﺮ ﻓﻲ ﺍﻟﺤﺮﺍﺋﺮ‪ :‬ﻣﻬﺮ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻓﻲ ﺍﻹﻣﺎﺀ‪:‬‬ ‫ﺛﻴﺒﺎ‪.‬‬ ‫ﺑﻜﺮﺍ‪ ،‬ﻭﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻟﻮ ‬‫ﻋﺸﺮ ﺍﻟﻘﻴﻤﺔ ﻟﻮ ‬ ‫ﻭﻓﻲ ﺍﻟﻌﻨﺎﻳﺔ ﺑﻬﺎﻣﺶ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ :‬ﺍﻟﻌﻘﺮ‪ :‬ﻣﻬﺮ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻭﻃﺌﺖ ﺑﺸﺒﻬﺔ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻣﻬﺮ ﺍﻟﻤﺜﻞ‪،‬‬ ‫ﻭﺑﻪ ﻓﺴﺮ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺘﺎﺑﻲ ﺍﻟﻌﻘﺮ ﻓﻲ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﺍﻟﻌﻘﺮ‪ :‬ﺍﻟﻤﻬﺮ‪ ،‬ﻳﻨﻈﺮ‪:‬‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ٢٦٢/٣٠‬ ‪ ،٢٦٣‬ﻭﻣﺮﺍﺟﻌﻬﺎ‪ :‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪ ،٦١/٥‬ﻭ ‪ ،٢٨٧/٢‬ﻭ ‪،٣٨٢‬‬ ‫ﺍﻟﺒﺪﺍﺋﻊ ‪ ،٣٣٥/٢‬ﻭﺍﻟﻤﻐﻨﻲ ‪ ،٧٢٨/٦‬ﺍﻟﻌﻨﺎﻳﺔ ﺑﻬﺎﻣﺶ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪ ٤٥٩/٣‬ﻧﺸﺮ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪.‬‬ ‫‪253‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻣﺠﻨﻮﻧﺔ ﻭﻗﺎﻝ‪ :‬ﺑﻞ ﺑﺎﻟﻐﺔ ﻋﺎﻗﻠﺔ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺰﻭﺟﺔ‪ :‬ﻗﺪ‬ ‫ﻓﺮﺿﻨﺎ ﺍﻟﺼﺪﺍﻕ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﻨﻜﺮ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ﺃﻭ ﺍﻟﺠﻨﺲ‬ ‫ﺃﻭ ﺍﻷﺟﻨﺎﺱ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺃﻥ ﺍﻟﺼﺪﺍﻕ ﻋﺎﺟﻞ ﺃﻭ ﺁﺟﻞ ﺃﻭ‬ ‫ﺃﻧﻪ ﻗﺪ ﺣ ‪‬ﻞ ﺃﺟﻠﻪ ﺃﻭ ﻓﻲ ﺍﻟﺘﺒﺮﺋﺔ ﺃﻭ ﺍﻟﻘﺒﺾ ﺃﻭ ﻣﺎ ﻳﺒﻄﻞ ﺑﻪ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ‪ ،‬ﻭﻭﺭﺛﺔ‬ ‫ﻣﻦ ﻣﺎﺕ ﻣﻨﻬﻤﺎ ﻣﺜﻠﻪ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ)‪.(١‬‬ ‫ د‪28‬ى أ ا و‪ IH‬أن ا‪G‬اق @ ‪2‬ل‬ ‫ﺇﻥ ﻗﺎﻝ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺍﻟﺼﺪﺍﻕ ﻣﺠﻬﻮﻝ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﺎﻝ ﺃﺣﺪﻫﻤﺎ‪ :‬ﻓﺮﺿﻨﺎ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻤﺲ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﻓﻤﺪﻉ ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﺃﻧﻬﻤﺎ ﻟﻢ ﻳﻔﺮﺿﺎ‬ ‫ﺣﺘﻰ ﻛﺎﻥ ﺍﻟﻤﺲ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺰﻭﺝ‪ :‬ﺇﻧﻬﺎ ﺑﻜﺮ‬ ‫ﺃﻭ ﺛﻴﺐ)‪.(٢‬‬ ‫ رد ا‪G‬اق *‬ ‫ﻻ ﻳﺮ ﺩ ﺻﺪﺍﻕ ﺑﻌﻴﺐ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﻟﻴﺲ ﻣﺤﺾ ﻋﻮﺽ‪،‬‬ ‫ﻭﻟﺬﻟﻚ ﺟﺎﺯ ﻓﻴﻪ ﻭﻓﻲ ﺃﺟﻠﻪ ﺍﻟﺠﻬﻞ ﻋﻨﺪ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﻻ ﺗﻌﻮﺽ ﺃﺭﺵ ﺍﻟﻌﻴﺐ؛ ﻷﻥ‬ ‫)‪(٣‬‬ ‫ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻧﻮﻉ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻌﻮﺿﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺩ ﺑﻪ‬ ‫ ا‪ 8 I‬إ‪ 3‬ر أ ا و‪ IH‬ا‪G‬اق‬ ‫ﻻ ﺗ ﺮ ﺩ ﻓﻴﻪ ﻳﻤﻴﻦ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻳﻨﻜﺮ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻟﻶﺧﺮ ﻓﻴﻪ ﺃﻭ ﻓﻲ ﺣﻜﻢ‬ ‫ﻣﻦ ﺃﺣﻜﺎﻣﻪ ﺃﻭ ﺻﻔﺔ ﺃﻭ ﺗﻌﺠﻴﻠﻪ ﺃﻭ ﺗﺄﺟﻴﻠﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺘﻠﺰﻡ ﺍﻟﻴﻤﻴﻦ ﺍﻟﻤﻨﻜﺮ‬ ‫ﻟﻠﻤﺪﻋﻲ‪ :‬ﺍﺣﻠﻒ ﻋﻠﻰ ﻣﺎ ﺗﻘﻮﻝ ﻓﻬﻮ ﻟﻚ ﻭﻗﻴﻞ‪ :‬ﺗﺮ ﺩ ﻓﻲ ﻣﻜﻴﻞ ﻭﻣﻮﺯﻭﻥ‪.‬‬‫ﻓﻴﻘﻮﻝ ‪‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢١٠/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢١٠/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢١٠/٦‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪ ٢٠٩/٢‬ ‪.٢١٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪254‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺗﺮﺩ ﻓﻲ ﻧﻜﺎﺡ ﻭﻃﻼﻕ ﻭﻋﺘﻖ ﻭﻋﻔﻮ‪ ،‬ﻭﺗﺮﺩ ﻓﻲ ﻛﻞ ﺣﺎﺿﺮ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﻓﻲ ﺗﻌﺪﻳﺔ ﻓﻼ‪ ،‬ﻻ ﻓﻲ ﻣﺠﻬﻮﻝ ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺮﺩ ﻓﻲ ﺷﻲﺀ‪.‬‬ ‫ﻭﺇﻧﻤﺎ ﺻﺢ ﺍﻟﺤﻠﻒ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻷﻧﻪ ﻣﺎﻝ‪ ،‬ﻭﻟﺬﻟﻚ ﻟﻢ ﺗﺼﺢ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺇﺫﺍ‬ ‫ﺃﻧﻜﺮﺗﻪ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﺃﻧﻜﺮﺕ ﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺻﺢ ﻟﺜﺒﺖ ﺍﻟﻔﺮﺝ ﻻ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺻﺢ‬ ‫ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻷﻥ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﺴﻜﻨﻰ ﻛﺬﺍ ﻗﺎﻟﻮﺍ‪ ،‬ﻭﺍﻟﺤﻖ ﻟﺰﻭﻣﻪ‬ ‫ﺃﻳﻀﺎ ﻷﻧﺎ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﺍﻟﻤﺎﻝ ﻓﻘﻂ ﺑﻞ ﻓﻲ ﺍﻟﺤﻘﻮﻕ ﻣﻄﻠﻘﺎ‬ ‫ﺍﻟﺰﻭﺟﺔ ‬ ‫ﻟﻌﻤﻮﻡ ﺣﺪﻳﺚ‪» :‬ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﺪ‪ ‬ﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ«)‪ (١‬ﻭﺭﻭﺍﻳﺔ‪» :‬ﻟﻮ‬ ‫ﻻﺩﻋﻰ ﺭﺟﺎﻝ ﺃﻣﻮﺍﻝ ﻗﻮﻡ ﻭﺩﻣﺎﺀﻫﻢ ﻭﻟﻜﻦ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ‬ ‫ﻳﻌﻄﻰ ﺍﻟﻨﺎﺱ ﺑﺪﻋﻮﺍﻫﻢ ‪‬‬ ‫ﺍﻟﻤﺪ‪ ‬ﻋﻲ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ«)‪ ،(٢‬ﻭﻟﻮ ﻇﻬﺮ ﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﺍﻟﻤﺎﻝ ﻭﺍﻟﺪﻡ‬ ‫ﺻﺮﻳﺤﺎ‪ ،‬ﺑﻞ ﻣﺤﺘﻤﻠﺔ ﻭﻟﺌﻦ ﺳﻠﻤﻨﺎ ﻓﺎﻟﻤﻴﺮﺍﺙ ﻣﺘﺮﺗﺐ ﻋﻠﻰ ﺛﺒﻮﺕ‬ ‫‬‫ﻟﻜﻦ ﻟﻴﺴﺖ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻤﻴﻦ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻭﻻ‬ ‫‬‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻠﺰﻭﻡ ﺍﻟﻴﻤﻴﻦ ﻓﻴﻪ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻓﻲ ﺍﻟﻨﺴﺐ ﻭﻻ ﻓﻲ ﺍﻟﻤﺮﺍﺟﻌﺔ ﻻ ﻟﻬﻤﺎ ﻭﻻ ﻋﻠﻴﻬﻤﺎ)‪.(٣‬‬ ‫  & ا واج ‪$ N8‬اق @ ‪2‬ل‬ ‫ﺇﻥ ﺃﺻﺪﻕ ﻟﻬﺎ ﻣﺎ ﻳﻤﻠﻚ ﻓﻠﻬﺎ ﻣﺎ ﻣﻠﻚ ﻓﻲ ﻭﻗﺘﻪ ﺃﻭ ﻧﺼﻔﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺑﻞ‬ ‫ﻳﺘﻔﻘﺎﻥ ﻋﻠﻰ ﺷﻲﺀ ﻟﻠﺠﻬﻞ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ ﻗﺒﻞ ﺍﻟﺠﻮﺍﺯ ﻓﺴﺦ ﻭﺑﻌﺪﻩ ﺭﺩﺕ ﻟﻠﻤﺜﻞ‪،‬‬ ‫ﻭﺇﻥ ﺃﺻﺪﻕ ﻟﻬﺎ ﻣﺎ ﺑﻴﺪﻩ ﻭﻣﺎ ﻳﺴﻌﻰ ﺇﻟﻰ ﻣﻮﺗﻪ ﻓﻠﻬﺎ ﻣﺎ ﺑﻴﺪﻩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺮﺽ ﺭﺩﺕ‬ ‫ﻟﻠﻤﺜﻞ ﻗﻴﻞ‪ :‬ﺃﻭ ﻣﺜﻞ ﺻﺪﺍﻕ ﻣﻦ ﺗﺰﻭﺟﻬﺎ ﻗﺒﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻬﺎ ﺇﻻ ﻣﺎ ﺑﻴﺪﻩ ﺇﻥ‬ ‫ﺗﺰﻭﺟﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺎ ﻟﻪ ﻓﻲ ﺑﻠﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﺇﻥ‬ ‫ﻋﺮﻓﺘﻪ ﺃﻭ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺻﻼﺣﻬﺎ ﺧﺮﺟﺖ ﺑﻼ ﻃﻼﻕ ﺇﻥ ﻟﻢ ﻳﺘﻔﻘﺎ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢١٠/٦‬ ‪.٢١١‬‬ ‫‪255‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻓﻴﻤﺎ ﺯﻋﻢ ﺑﻌﺾ ﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺎ ﻳﺘﺮﺍﺿﻴﺎﻥ ﻋﻠﻴﻪ ﻓﻠﻪﻗﻴﻞ ‬ ‫ﻓﺴﺨﻪ ﻣﺎ ﻟﻢ ﻳﺘﻔﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻠﻖ ﺇﻟﻰ ﺃﻥ ﻳﺘﻔﻘﺎ ﻋﻠﻰ ﻓﺴﺨﻪ ﺃﻭ ﺛﺒﻮﺗﻪ ﻛﺬﻟﻚ ﻳﻘﺎﻝ‬ ‫ﻭﺍﻟﺤﻖ ﻋﻨﺪﻱ‪ :‬ﺃﻥ ﻛﻞ ﻧﻜﺎﺡ ﺻﺢ ﻻ ﻳﻔﺴﺨﻪ ﺷﻲﺀ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺇﻻ ﺇﻥ‬ ‫ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺟﻬﻞ ﺍﻟﺼﺪﺍﻕ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻣﻦ‬ ‫ﺣﻜﻢ ﻓﻲ ﺻﺪﺍﻕ ﺯﻭﺟﺘﻪ ﺑﻤﺎ ﻳﺠﻮﺯ ﺑﻪ ﺍﻹﺻﺪﺍﻕ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻣﺲ ﻗﺒﻞ ﺃﻥ ﻳﺤﻜﻢ‬ ‫ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ .‬ﻭﺇﻥ ﺃﺻﺪﻕ ﻟﻬﺎ ﻧﺼﻒ ﻣﺎﻟﻪ ﻓﻲ ﺍﻷﺻﻞ ﺟﺎﺯ ﻭﻟﻬﺎ ﻧﺼﻔﻪ ﻳﻮﻡ‬ ‫ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺇﻥ ﻓﻌﻼ ﺫﻟﻚ ﺛﻢ ﺍﻗﺘﺴﻤﺎ ﻓﻴﻤﺎ ﺗﺰﻋﻢ ﺍﻟﻤﺮﺃﺓ ﺛﻢ ﺟﺤﺪ ﺍﻟﺰﻭﺝ ﺫﻟﻚ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺍﻹﺻﺪﺍﻕ ﺃﻭ ﺍﻻﻗﺘﺴﺎﻡ ﺃﻭ ﻛﻠﻴﻬﻤﺎ ﺃﻭ ﻭﺍﺭﺛﻪ ﺃﺟﺰﺃﻫﺎ ﺍﻟﺨﺒﺮ ﻋﻠﻰ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﻘﺴﻤﺔ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺨﺒﺮ ﻫﻨﺎ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺸﻬﻮﺩ‪ :‬ﺇﻥ ﻟﻬﺎ ﻧﺼﻒ ﺃﺻﻠﻪ‬ ‫ﺻﺪﺍﻗﺎ ﻭﺇﻧﻬﻤﺎ ﺍﻗﺘﺴﻤﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺃﺷﻬﺪﻧﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺣﻀﺮﻧﺎ ﺍﻹﺻﺪﺍﻕ‬ ‫ﻭﺍﻟﻘﺴﻤﺔ‪ ،‬ﻭﻟﻮ ﺗﺒﻴﻦ ﺃﻧﻬﻢ ﻟﻢ ﻳﺤﻀﺮﻭﻫﻤﺎ ﺑﺄﻥ ﺳﻤﻌﺎﻩ ﻳﺬﻛﺮ ﻟﻬﺎ ﺃﻭ ﻟﻐﻴﺮﻫﺎ ﺃﻧﻪ‬ ‫ﺃﺻﺪﻗﻬﺎ ﺫﻟﻚ)‪.(١‬‬ ‫‬ ‫@‪6‬دا @‪'@ I‬‬ ‫ إ‪$‬اق ا!أة ‪ H‬ءا‬ ‫ﺻﺢ ﺇﺻﺪﺍﻕ ﺭﺟﻞ ﻧﺼﻒ ﻣﺎﻟﻪ ﻓﻲ ﺍﻷﺻﻞ ﺃﻭ ﺛﻠﺜﻪ ﺃﻭ ﺭﺑﻌﻪ ﺃﻭ ﺃﻛﺜﺮ ﺃﻭ ﻛﻠﻪ‬ ‫ﺑﻌﻀﺎ ﻣﺘﻌﺪ ﺩﺍ ﺃﻭ ﻓﺮ ﺩﺍ‪ ،‬ﻭﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﺳﺘﺜﻨﺎﺀ ﻣﺴﺠﺪ ﺃﻭ‬ ‫ﺇﻻ ﻓﺪﺍ ﻧﺎ ﻣﻌﻴ ﻨﺎ ﺃﻭ ﺇﻻ ‬ ‫ﻣﻘﺒﺮﺓ‪ ،‬ﺃﻱ‪ :‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ ﺃﻭ ﻟﻐﻴﺮﻩ؛ ﻷﻥ ﺫﻟﻚ ﺍﻟﺬﻱ ﺃﺻﺪﻗﻪ ﺩﻣﻨﺔ ﻻ ﺧﺼﻮﺹ‪،‬‬ ‫ﺧﺼﻮﺻﺎ ﻻ ﺩﻣﻨﺔ ﻟﻮﺟﺐ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﻤﻘﺒﺮﺓ ﺇﻥ ﻛﺎﻧﺖ ﻟﻪ‬ ‫‬‫ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻤﺼﺪﻕ‬ ‫ﺃﻭ ﻵﺑﺎﺋﻪ ﻭﺍﻟﻤﺴﺠﺪ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﺃﺷﻬﺪﺕ ﻋﻠﻰ ﺇﺻﺪﺍﻗﻪ ﺇﻳﺎﻫﺎ ﻧﺼﻒ ﺫﻟﻚ ‬ ‫ﻣﺜﻼ‪،‬‬ ‫ﻭﺣﻜﻢ ﻟﻬﺎ ﺑﻪ ﻓﻌﻨﺪ ﺍﻟﻘﺴﻤﺔ ﻗﺎﻝ‪ :‬ﺇﻧﻲ ﺍﺳﺘﻔﺪﺕ ﻓﺪﺍﻥ ﻛﺬﺍ ﺑﻌﺪ ﺍﻹﺻﺪﺍﻕ ﻓﻌﻠﻴﻪ‬ ‫ﺑﻴﻨﺔ ﺃﻭ ﺧﺒﺮ ﺍﻷﻣﻨﺎﺀ‪ ،‬ﺃﻱ‪ :‬ﺇﺣﻀﺎﺭﻩ ﺇﻥ ﻛﺎﻥ ﻟﻪ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳﻤﻴﻦ ﻟﻪ ﻋﻠﻴﻬﺎ ﻟﻘﻮﺗﻬﺎ‬ ‫‬ ‫ﺇﺟﻤﺎﻻ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ‬‫ﺑﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ ﻟﻬﺎ ﺑﺈﺻﺪﺍﻕ ﻧﺼﻒ ﻣﺎﻟﻪ ﻓﻲ ﺍﻷﺻﻞ ﻫﻜﺬﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢١١/٦‬ ‪ ،٢١٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٢٠/٨‬ ‪.٢١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪256‬‬ ‫ﺃﺻﺪﻗﻬﺎ ﺃﺻﻠﻪ ﻛﻠﻪ ﻓﺤﻜﻢ ﻟﻬﺎ ﺛﻢ ﺍﺩ‪‬ﻋﻰ ﺣﺪﻭﺙ ﺑﻌﺾ‪ ،‬ﻭﻟﻮ ﺍﺩ‪‬ﻋﻰ ﺍﻟﺤﺪﻭﺙ ﻗﺒﻞ‬ ‫ﺍﻟﺤﻜﻢ ﻟﻜﺎﻥ ﻋﻠﻴﻬﺎ ﻳﻤﻴﻦ ﺃﻧﻪ ﻣﻮﺟﻮﺩ ﺣﻴﻦ ﺍﻹﺻﺪﺍﻕ ﻭﺇﺫﺍ ﺑﻴﻦ ﻟﻢ ﻳﺮﺩ ﻋﻠﻴﻬﺎ ﻏﻠﺔ‬ ‫ﻛﻤﺎ ﺃﻥ ﺍﻷﺧﺖ ﺇﺫﺍ ﺧﺮﺟﺖ ﻻ ﺗﺪﺭﻙ ﻋﻠﻰ ﺃﺧﻴﻬﺎ ﺇﻻ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ‬ ‫ﺫﻟﻚ ﺍﻹﺻﺪﺍﻕ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻵﺟﻞ ﻭﺍﻟﻨﻘﺪ ﻭﺑﻴﺎﻥ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻵﺟﻞ ﻓﻲ‬ ‫ﺍﻟﻤﻌﻴﻦ ﺃﻥ ﻳﻘﻮﻝ ﻣﺜﻼ‪ :‬ﺃﻋﻄﻴﻚ ﻧﺼﻒ ﺃﺻﻠﻲ ﺻﺪﺍﻗﺎ‪ ،‬ﻓﻬﺬﺍ ﻋﺎﺟﻞ‪ ،‬ﺃﻭ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻭﻗﺖ ﻛﺬﺍ ﺃﻋﻄﻴﻚ ﻧﺼﻔﻪ ﺻﺪﺍﻗﺎ‪ ،‬ﻓﺒﻤﺜﻞ ﻫﺎﺗﻴﻦ ﺍﻟﻌﺒﺎﺭﺗﻴﻦ ﻳﺼﺢ ﺇﺻﺪﺍﻕ ﺍﻟﻤﻌﻴﻦ‬ ‫ﺁﺟﻼ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣﺤﻤﺪ ﺧﺼﻴﺐ‪ :‬ﻛﻞ ﻣﺎ ﺗﻤﻜﻦ ﻓﻴﻪ ﺍﻟﺒﻴﻨﺔ ﺗﺼﺢ‬‫ﻋﺎﺟﻼ ﺃﻭ ‬ ‫‬ ‫ﻓﻴﻪ ﺍﻟﻴﻤﻴﻦ ﻋﻨﺪ ﺍﻹﻧﻜﺎﺭ)‪.(١‬‬ ‫أ‪$‬ﻼ @!و‬ ‫‬‫ ‪ 6‬ا‪G‬اق إذا ‪a‬ن‬ ‫ﻣﺨﺼﻮﺻﺎ ﻟﺰﻣﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﺻﺪﻗﺘﻬﺎ ﺍﻟﻔﺪﺍﻥ ﺍﻟﺬﻱ‬ ‫‬‫ﺇﻥ ﺃﺻﺪﻗﻬﺎ ‬ ‫ﺃﺻﻼ ﻣﻌﺮﻭﻓﺎ‬ ‫ﻟﻲ ﻓﻲ ﻣﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﺑﻜﻠﻪ ﻭﻛﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻧﺎﺱ ﻟﻨﺎﺱ ﺃﻱ ﻣﻦ ﺃﺻﻞ ﺑﻨﻲ ﻓﻼﻥ‬ ‫ﺇﻟﻰ ﺃﺻﻞ ﺑﻨﻲ ﻓﻼﻥ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﺤﺼﻞ ﺑﻪ ﺍﻟﺤﺪ ﻭﻛﺬﺍ ﻓﻲ ﺑﻴﻊ ﺃﻭ ﻫﺒﺔ ﺃﻭ‬ ‫ﻭﺻﻴﺔ ﺃﻭ ﺭﻫﻦ ﻭﺇﻥ ﻟﻢ ﻳﻘﻞ‪ :‬ﻭﻛﻞ ﻣﺎ ﻓﻴﻪ ﻟﻢ ﻳﺪﺧﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺷﺠﺮ ﻭﻧﺒﺎﺕ ﻭﺑﻨﺎﺀ‪،‬‬ ‫ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺪﺧﻞ ﺑﻘﻮﻟﻪ‪ :‬ﺑﻜﻠﻪ ﻭﻻ ﺗﺤﺘﺎﺝ ﻓﻴﻤﺎ ﺗﺴﺘﺜﻨﻴﻪ ﺇﻻ ﺃﻥ ﺗﺜﺒﺘﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﻘﻮﻝ‪ :‬ﺇﻻ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻔﻼﻧﻲ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﺑﻜﻠﻪ ﻭﻛﻞ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻓﻲ ﺃﺻﻠﻪ ﻗﺒﺮ ﺃﻭ ﻣﺼﻠﻰ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻛﺒﻴﺖ ﻭﺑﺌﺮ ﻭﻗﺪ ﺃﺻﺪﻗﻪ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺃﻭ‬ ‫ﺧﺎﺻﺎ ﺍﺣﺘﺎﺝ‬ ‫‪‬‬‫ﺃﺻﺪﻕ ﻣﻨﻪ ﻋﻠﻰ ﺗﺴﻤﻴﺔ ﻟﻢ ﻳﺤﺘﺞ ﺇﻟﻰ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺇﻥ ﺃﺻﺪﻕ ﻓﺪﺍ ﻧﺎ‬ ‫ﺇﻟﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺑﻴﻊ ﻭﻫﺒﺔ ﻭﺭﻫﻦ ﻭﻭﺻﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﺘﺎﺝ ﻓﻴﻬﻦ ﻭﻻ ﻓﻲ‬ ‫ﺍﻹﺻﺪﺍﻕ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺌﺮ ﺃﻭ ﻧﺤﻮﻫﺎ ﻓﻲ ﺍﻷﺻﻞ ﻷﺑﻴﻪ ﻓﻠﺘﺴﺘﺜﻦ ﺳﻮﺍﺀ؛ ﻛﺎﻥ ﺃﺑﻮﻩ‬ ‫ﺣ ‪‬ﻴﺎ ﺃﻭ ﻣﻴ ﺘﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻭ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺠﺪ ﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢١٣/٦‬ ‪.٢١٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢١٣/٦‬ ‪.٢١٤‬‬ ‫‪257‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ ا‪,:‬ﻼف ا و‪2 IH‬ل ا‪=,M‬ء ا‪G‬اق‬ ‫ﻓﺄﻗﺮ‬ ‫ﺇﻥ ﺍﺳﺘﻤﺴﻜﺖ ﺑﻪ ﻋﻨﺪ ﺣﺎﻛﻢ ﻣﺪﻋﻴﺔ ﻋﻠﻴﻪ ﻛﺬﺍ ﺃﻣﺔ ﺃﻭ ﻧﺎﻗﺔ ﺃﻭ ﻧﺤﻮﻫﻤﺎ ‪‬‬ ‫ﻭﺍﺩ‪‬ﻋﻰ ﺍﺳﺘﻴﻔﺎﺀ ﺫﻟﻚ ﻟﻢ ﻳﺠﺰﻩ ﺫﻟﻚ ﻓﻲ ﺭﺩ ﺍﻟﺠﻮﺍﺏ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻓﻲ ﺭﺩ ﺍﻟﺠﻮﺍﺏ‬ ‫ﻓﻼ ﻳﻌﺠﻞ ﻋﻠﻴﻪ ﺍﻟﺤﺎﻛﻢ ﺑﺎﻟﻄﻠﺐ ﺑﺎﻟﺒﻴﻨﺔ‪ ،‬ﻭﺇﻥ ﻋﺎﺟﻠﻪ ﺑﺬﻟﻚ ﻓﻘﺪ ﺃﺧﻄﺄ‪ ،‬ﺑﻞ‬ ‫ﻳﺴﻜﺖ ﺃﻭ ﻳﻘﻮﻝ ﻟﻢ ﺗﺮﺩ ﺍﻟﺠﻮﺍﺏ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻗﺎﻝ ﻟﻪ‪ :‬ﻫﺬﺍ ﻻ ﻳﺠﺰﻳﻚ‪ ،‬ﺑﻞ ﺑﻴﻦ ﻟﻨﺎ‬ ‫ﻛﻴﻒ ﺍﺳﺘﻮﻓﺖ ﺃﺑﺄﺧﺬ ﺫﻟﻚ ﺃﻡ ﺑﺘﻘﻮﻳﻢ ﻋﺪﻭﻝ ﺃﻡ ﺑﻤﻪ؟ ﻓﺈﺫﺍ ﺑﻴﻦ ﻛﻴﻒ ﺍﺳﺘﻮﻓﻰ‬ ‫ﻓﻘﺪ ﺃﺟﺎﺏ ﻛﻤﺎ ﻗﺎﻝ ﺣﺘﻰ ﻳﺬﻛﺮ ﺗﻘﻮﻳﻢ ﻋﺪﻭﻝ ﺑﺜﻤﻦ ﻭﻗﺒﺾ ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ ﻗﺪ ﺭﺩ‬ ‫ﺍﻟﺠﻮﺍﺏ‪ ،‬ﻓﻴﻜﻠﻒ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻭﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﺤﻜﻢ ﺑﺬﻟﻚ ﻻ ﺑﺎﻟﻘﻴﻤﺔ ﻳﻜﻮﻥ ﻗﺪ ﺭﺩ‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺘﻘﻮﻳﻢ ﻭﺍﻟﻘﺒﺾ ﻭﻛﺬﺍ ﻓﻲ ﻣﺘﻌﺔ ﺃﻭ ﺃﺟﻴﺮ ﺑﺎﻟﺮﻓﻊ ‬ ‫ﻋﻄﻔﺎ ﻋﻠﻰ ﻣﺪﻋﻴﺔ‪،‬‬ ‫ﺃﻱ‪ :‬ﺃﻭ ﺍﺳﺘﻤﺴﻚ ﺃﺟﻴﺮ ﺑﺬﻱ ﻋﻤﻞ ﻓﻘﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻌﻤﻞ‪ :‬ﺃﻭﻓﻴﺘﻪ ﻓﻼ ﻳﻜﻮﻥ ﻗﺪ ﺭﺩ‬ ‫ﺣﺘﻰ ﻳﺬﻛﺮ ﺍﻟﺘﻘﻮﻳﻢ ﻭﺍﻟﻘﺒﺾ ﺇﺫﺍ ﺍﺳﺘﺄﺟﺮﻩ ﺑﻤﺎ ﻳﺮﺟﻊ ﻟﻘﻴﻤﺔ؛ ﻛﺤﻴﻮﺍﻥ ﺑﺼﻔﺘﻪ‬ ‫ﻭﺳﻦ ﻋﻨﺪ ﻣﺠﻴﺰ ﺍﻻﺳﺘﺌﺠﺎﺭ ﺑﻤﺜﻞ ﺫﻟﻚ ﺃﻭ ﺇﺫﺍ ﺍﺳﺘﺄﺟﺮﻩ ﺑﻤﺠﻬﻮﻝ ﻓﺎﺣﺘﺎﺝ ﺇﻟﻰ‬ ‫ﺗﻘﻮﻳﻢ ﻋﻤﻠﻪ ﺑﻌﺪﻭﻝ)‪.(١‬‬ ‫ ا‪,:‬ﻼف ا و‪2 IH‬ل @?ار ا‪G‬اق‬ ‫ﺇﻥ ﺃﺻﺪﻗﻬﺎ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ﻓﻲ ﺯﻋﻤﻬﺎ ﻭﻗﺎﻝ‪ :‬ﺑﻞ ﻧﺼﻔﻬﺎ ﺃﻭ ﻣﺜﻞ ﺫﻟﻚ ﻣﻤﺎ‬ ‫‪‬‬ ‫ﺗﺪﻋﻲ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻤﺎ ﺃﻗﺮ ﺑﻪ ﺃﻭ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺟﻨﺲ ﺍﻟﺼﺪﺍﻕ ﻓﻘﺎﻟﺖ‪ :‬ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‬ ‫‬ ‫ﺟﻤﻼ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻋﺸﺮ ﺷﻴﺎﻩ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪،‬‬‫ﻭﻗﺎﻝ‪ :‬ﺍﺛﻨﺎ ﻋﺸﺮ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺃﻭ ﻗﺎﻟﺖ‪:‬‬ ‫ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ ﻳﻤﻴﻨﻪ ﺇﻥ ﻟﻢ ﻳﺒﻴﻦ‪ ،‬ﻓﺈﻥ ﺑﻴﻦ ﻓﻠﻴﺲ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ ﻳﻤﻴﻨﻪ ﺑﻞ‬ ‫ﻗﻮﻝ ﺍﻟﺒﻴﻨﺔ ﻣﻊ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺍﻷﺻﻞ ﺃﻥ ﺗﺒﻴﻦ ﻫﻲ؛ ﻷﻧﻬﺎ ﺍﻟﻤﺪﻋﻴﺔ ﻭﺍﻟﺒﻴﻨﺔ‬ ‫ﻋﻠﻰ ﻣﻦ ﺍﺩ‪‬ﻋﻰ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺪﻳﻮﺍﻥ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﻜﺴﻪ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ ﻣﻊ ﻳﻤﻴﻨﻬﺎ ﺇﻥ ﺍﻧﺘﻘﻰ ﺍﻟﺪﺧﻮﻝ ﻭﻫﻮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢١٦/٦‬ ‪ ،٢١٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٠/٨‬ ‪.٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪258‬‬ ‫ﻧﻔﻌﺎ ﻟﻨﻔﺴﻬﺎ ﻣﻦ‬ ‫ﺿﻌﻴﻒ‪ ،‬ﺇﺫ ﻻ ﻭﺟﻪ ﻓﻲ ﺟﻌﻞ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ ﻓﻲ ﺷﻲﺀ ﺗﺠﺮﻩ ‬ ‫ﻏﻴﺮ ﻣﻌﻮﻧﺔ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻳﺪﻫﺎ‪ ،‬ﻭﻻ ﻣﻌﻮﻧﺔ ﻣﺎ‪ ،‬ﻭﺍﻟﻤﺲ ﻻ ﻳﻜﻮﻥ ﻣﻌﻮﻧﺔ ﻗﻮﻳﺔ‬ ‫ﻭﻛﺜﻴﺮﺍ ﻳﺘﺰﻭﺟﻮﻥ‬ ‫‬‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺘﺰﻭﺟﻮﻥ ﺑﻼ ﺫﻛﺮ ﺻﺪﺍﻕ‪،‬‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻷﻥ ‬ ‫ﺑﺼﺪﺍﻕ ﻣﺠﻬﻮﻝ‪ ،‬ﺑﻞ ﻫﻲ ﻟﻢ ﺗﻘﺒﻀﻪ ﻓﺒﻤﺎﺫﺍ ﺗﺤﺘﺞ؟ ﻭﺇﻥ ﻟﻢ ﻳﻨﺘﻒ ﺍﻟﺪﺧﻮﻝ ﻣﻊ‬ ‫ﻳﻤﻴﻨﻪ‪ ،‬ﻭﻭﺭﺛﻪ ﻛﻞ ﺑﻤﻘﺎﻣﻪ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻓﻲ ﺃﻧﻬﺎ ﺛﻴﺐ ﺃﻭ ﺑﻜﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻘﻮﻝ‬ ‫ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻗﻮﻟﻪ ﺑﻼ ﻳﻤﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﻮﻟﻬﺎ ﺑﻼ ﻳﻤﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﻮﻟﻬﺎ ﻣﺎ ﻟﻢ ﺗﺠﺎﻭﺯ‬ ‫ﺃﻣﺜﺎﻟﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻗﻮﻟﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﻗﻮﻟﻬﺎ ﺑﻌﺪﻩ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻟﻬﺎ‬ ‫ﺍﻟﻤﺜﻞ ﺑﻌﺪ ﺍﻟﻤﺨﺎﻟﻔﺔ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻘﻮﻟﻪ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺮﺑﻴﻊ‪ :‬ﻗﻮﻝ ﻣﻦ ﻫﻲ ﻋﻨﺪﻩ ﻣﻦ ﺃﺏ ﻭﺯﻭﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺎﻝ ﻃﻠﻖ ﻭﺃﻋﻂ ﻧﺼﻒ‬ ‫ﻣﺎ ﺗﻘﻮﻝ ﺃﻭ ﺍﺩﺧﻞ ﻭﺃﻋﻂ ﻣﺎ ﻗﺎﻝ ﺍﻷﺏ)‪.(١‬‬ ‫ﻭﻗﺪ ﺍﺗﻔﻖ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺭﺟﻞ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺻﺪﺍﻕ ﻣﺎﺋﺔ ﻧﺨﻠﺔ ﻭﺷﺮﺑﻬﺎ‬ ‫ﻭﺟﺎﺭﻳﺔ ﻻ ﺗﻤﻮﺕ ﺃﻥ ﺫﻟﻚ ﺟﺎﺋﺰ ﺛﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺠﺎﺭﻳﺔ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺪﻓﻊ‬ ‫ﺟﺎﺭﻳﺔ ﻣﺎ ﻳﺴﺘﺨﺪﻡ ﻣﺜﻠﻬﺎ ﻓﻲ ﺑﻠﺪ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﺛﻢ ﻟﻴﺲ ﻋﻠﻴﻪ ﺑﺪﻟﻬﺎ ﺇﻥ ﻣﺎﺗﺖ ﻷﻥ‬ ‫ﻗﻮﻟﻬﻢ‪ :‬ﻻ ﺗﻤﻮﺕ ﻣﻊ ﻋﻠﻤﻬﻢ ﺃﻧﻬﺎ ﺗﻤﻮﺕ ﻛﻞ ﺟﺎﺭﻳﺔ ﻳﺒﻄﻞ ﺷﺮﻁ ﺑﻘﺎﺋﻬﺎ ﻭﻫﺬﺍ‬ ‫ﻗﻮﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ .‬ﻭﺃﻣﺎ ﻏﻴﺮﻩ ﻓﻴﺜﺒﺖ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻭﻳﺠﻌﻞ ﺑﻘﺎﺀﻫﺎ ﺑﻘﺎﺀ‬ ‫ﺍﻟﺨﺪﻣﺔ ﻟﻠﺰﻭﺟﺔ ﺑﺄﻥ ﺗﻤﻠﻚ ﻋﻠﻴﻪ ﺧﺎﺩﻣﺔ ﺑﻌﺪ ﺧﺎﺩﻣﺔ ﺗﻤﻮﺕ ﺃﻳﺎﻡ ﺩﻭﺍﻣﻬﺎ ﻣﻊ‬ ‫ﺯﻭﺟﻬﺎ ﻛﻠﻤﺎ ﻣﺎﺗﺖ ﻭﺍﺣﺪﺓ ﺃﺑﺪﻝ ﻣﻜﺎﻧﻬﺎ ﺃﺧﺮﻯ‪ .‬ﻭﺧﺎﻟﻔﻨﺎ ﻓﻲ ﺟﻮﺍﺯ ﻫﺬﺍ ﺍﻟﻌﻘﺪ‬ ‫ﻭﺻﺤﺘﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﻓﻘﻬﺎﺀ ﻣﺨﺎﻟﻔﻴﻨﺎ ﻟﻠﺠﻬﺎﻟﺔ ﺍﻟﻤﺸﺮﻭﻃﺔ‬ ‫ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﻨﻈﺮ ﻳﻮﺟﺐ ﻋﻨﺪﻱ ﻣﺎ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻟﻴﺲ ﺍﻟﻨﻜﺎﺡ ﻛﻐﻴﺮﻩ ﻣﻦ‬ ‫ﺍﻟﺒﻴﻮﻉ ﻭﺍﻹﺟﺎﺭﺍﺕ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺘﻲ ﻣﺘﻰ ﻋﻘﺪﺕ ﻋﻠﻰ ﻣﺠﻬﻮﻝ ﻓﺴﺪﺕ‬ ‫ﻷﻥ ﻫﺬﺍ ﺃﺻﻞ ﺑﻨﻔﺴﻪ ﺛﺒﺖ ﺑﺎﻟﺴﻨﺔ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢١٧/٦‬ ‪ ،٢١٨‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.١٨٩/٢‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٥٧/٢‬‬ ‫‪259‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ زع ا و‪ 8 I,H‬ا‪=,M‬ء ا‪G‬اق‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﻣﺎﺋﺔ ﻧﺨﻠﺔ ﺛﻢ ﺃﺧﺮﻯ ﻋﻠﻰ ﻣﺎ ﻣﻠﻚ ﻓﻘﻴﻞ‪ :‬ﻫﻮ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺘﺤﺎﺻﺎﻥ ﺗﻨﺰﻝ ﺍﻷﻭﻟﻰ ﺑﺎﻟﻤﺎﺋﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻟﻜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻟﻬﺎ ﻭﺻﺪﺍﻕ‬ ‫ﺍﻷﻭﻟﻰ ﺩﻳﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﻋﻨﺪﻱ ﺃﻥ ﻗﻴﻤﺔ ﺍﻟﻨﺨﻴﻞ ﻟﻸﻭﻟﻰ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻟﻠﺜﺎﻧﻴﺔ ﺇﻻ‬ ‫ﻣﺜﻼ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺃﺻﺪﻗﻪ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻋﻠﻰ ﻣﺎ ﻣﻠﻚ ﺛﻢ‬‫ﺇﻥ ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺨﻞ ‬ ‫ﺃﻳﻀﺎ ﻓﻘﻴﻞ‪ :‬ﻻ ﺗﺪﺭﻙ ﺍﻷﻭﻟﻰ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺫﻟﻚ ﻛﻠﻪ ﻓﻲ ﺍﻵﺟﻞ ﻭﺍﻟﻌﺎﺟﻞ‬ ‫ﺃﺧﺮﻯ ﻋﻠﻴﻪ ‬ ‫ﺍﻟﺬﻱ ﻟﻢ ﺗﻘﺒﻀﻪ ﺍﻷﻭﻟﻰ)‪.(١‬‬ ‫ د‪28‬ى أ ا و‪2@  IH‬ت اﻵ‪!:‬‬ ‫ﺇﺫﺍ ﻣﺎﺕ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻓﺎﺩ‪‬ﻋﻰ ﺃﺣﺪﻫﻤﺎ ﻣﺎ ﻓﻲ ﺍﻟﻤﻨﺰﻝ ﺍﻟﺬﻱ ﻛﺎﻧﺎ ﻳﺴﻜﻨﺎﻧﻪ‬ ‫ﺃﻳﺎﻡ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﻓﻴﻪ‪ .‬ﻓﺈﻥ ﺍﻟﻘﻮﻝ ﻓﻲ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﺤﻲ ﻣﻨﻬﻤﺎ ﻣﻦ ﺣﻴﻮﺍﻥ ﻭﺭﻗﻴﻖ‬ ‫ﻭﺃﺛﺎﺙ ﻭﻏﻴﺮ ﺫﻟﻚ ﻓﻲ ﻗﻮﻝ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻧﺼﺪﻕ ﺍﻟﺤﻲ ﻣﻨﻬﻤﺎ‬ ‫ﺇﻻ ﻓﻴﻤﺎ ﻳﻤﻠﻚ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻌﺎﺩﺓ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﻛﺄﻧﻪ ﻳﺬﻫﺐ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺗﺼﺪﻕ‬ ‫ﻓﻴﻤﺎ ﻫﻮ ﻣﻦ ﺁﻟﺔ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺍﻟﺒﻴﻮﺕ ﻧﺤﻮ ﺍﻟﻄﺒﻠﺔ ﻭﻣﺎ ﺗﺤﻮﻳﻪ ﻭﻳﺼﺪﻕ ﺍﻟﺮﺟﻞ ﻓﻲ‬ ‫ﺍﻟﺴﻴﻒ ﻭﺍﻟﺤﺠﻔﺔ ﻭﺍﻟﻔﺮﺱ ﻭﻣﺎ ﻳﺼﻠﺢ ﻟﻠﺮﺟﻞ‪ ،‬ﻭﻻ ﻳﺼﺪﻕ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻓﻴﻤﺎ‬ ‫ﻟﻴﺲ ﻣﻦ ﺷﺄﻧﻪ ﻭﺍﺗﺨﺎﺫﻩ ﻟﻨﻔﺴﻪ‪.‬‬ ‫ﻭﺍﻟﻨﻈﺮ ﻳﻮﺟﺐ ﻋﻨﺪﻱ ﺃﻧﻬﻤﺎ ﻣﺪﻋﻴﺎﻥ ﻓﻲ ﺳﺒﻴﻞ ﻣﺎ ﻳﺪﻋﻴﺎﻧﻪ ﺳﺒﻴﻞ ﻣﺎ ﻳﺘﺪﺍﻋﺎﻩ‬ ‫ﻭﻳﺪﻋﻲ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻓﻲ ﻳﺪﻩ ﻣﻨﻬﻤﺎ ﺷﻲﺀ‬‫ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﻣﻼﻙ‪ .‬‬ ‫ﻭﻓﻲ ﻗﺒﻀﻪ‪ .‬ﻭﺩﺧﻞ ﻓﻲ ﺣﻮﺯﻩ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻓﻴﻪ‪ .‬ﻭﻣﻦ ﺍﺩ‪‬ﻋﻰ ﻋﻠﻴﻪ ﺩﻋﻮﻯ‬ ‫ﻣﻠﻚ ﺃﻭ ﻣﺸﺎﺭﻛﺔ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻟﻮ ﺃﻋﻄﻲ ﺍﻟﻨﺎﺱ ﺑﺪﻋﻮﺍﻫﻢ‬ ‫ﻻﺳﺘﺤﻞ ﻗﻮﻡ ﺩﻣﺎﺀ ﻗﻮﻡ ﻭﺃﻣﻮﺍﻟﻬﻢ ﻭﻟﻜﻦ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻣﻦ ‪‬ﺍﺩﻋﻰ ﻭﻋﻠﻰ ﺍﻟﻤﻨﻜﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢١٨/٦‬ ‪.٢١٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪260‬‬ ‫ﺍﻟﻴﻤﻴﻦ«)‪ ،(١‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺩﻋﻮﻯ ﺍﻟﺤﻲ ﻣﻨﻬﻤﺎ ﻣﻊ ﻭﺭﺛﺔ ﺍﻟﻬﺎﻟﻚ ﻛﺪﻋﻮﻯ‬ ‫ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﺨﺼﻮﻡ)‪.(٢‬‬ ‫  ‪$‬اق ا‪ ./[ ?#‬ا‪2:‬ل‬ ‫‬ ‫ﻧﺨﻼ ﻭﺣﻴﻮﺍ ﻧﺎ‪ ،‬ﻓﺄﺗﺖ ﻋﻠﻴﻬﺎ ﺟﺎﺋﺤﺔ ﺫﻫﺒﺖ ﺑﻬﺎ‪،‬‬ ‫ﻣﻦ ﺃﻋﻄﻰ ﺍﻣﺮﺃﺗﻪ ﺻﺪﺍﻗﻬﺎ‪،‬‬ ‫ﺛﻢ ﻓﺎﺭﻗﻬﺎ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺠﻮﺯ ﺑﻬﺎ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺮﺩ ﻋﻠﻴﻪ‬ ‫ﻧﺼﻒ ﻣﺎ ﺩﻓﻊ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺭﺽ ﻭﺍﻟﻨﺨﻞ‪ ،‬ﺇﻧﻤﺎ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺮﺩ ﻋﻠﻴﻪ ﻧﺼﻒ‬ ‫ﻣﺎ ﺑﻘﻲ ﻓﻲ ﻳﺪﻫﺎ ﻣﻦ ﺍﻷﺻﻞ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻣﺎ ﺫﻫﺐ ﻓﻤﻨﻬﺎ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻧﺼﻒ‬ ‫ﻣﺎ ﺩﻓﻊ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﺍﻷﺻﻞ ﻭﻏﻴﺮﻩ ﺳﻮﺍﺀ‪ ،‬ﺗﺮﺩ ﺍﻟﻨﺼﻒ‪ ،‬ﻣﻤﺎ ﺑﻘﻲ‪ ،‬ﻭﻣﻤﺎ ﺗﻠﻒ)‪.(٣‬‬ ‫ زدة ‪$‬اق ا‪ ./[ ?#‬ا‪2:‬ل‬ ‫ﺇﻥ ﺩﻓﻊ ﺇﻟﻴﻬﺎ ﺃﻟﻒ ﺩﺭﻫﻢ ﻭﺟﺎﺭﻳﺔ ﻓﻮﻟﺪﺕ ﺍﻟﺠﺎﺭﻳﺔ ﺃﻭﻻ ﺩﺍ ﻭﺗﺠﺮﺕ ﻓﻲ‬ ‫ﺍﻷﻟﻒ‪ ،‬ﺣﺘﻰ ﺭﺑﺤﺖ ﻓﻴﻪ ﺍﻟﻨﺼﻒ‪ ،‬ﺛﻢ ﻓﺎﺭﻗﻬﺎ‪ ،‬ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﺮﺩ ﻧﺼﻒ ﻛﻞ ﻣﺎ ﺻﺎﺭ‬ ‫ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻤﺎ ﺗﺪﻓﻊ ﻟﻪ ﻧﺼﻒ ﻣﺎ ﺩﻓﻊ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺗﺠﺮﺕ ﺑﺬﻟﻚ ﺻﻔﻘﺔ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻌﻠﻴﻬﺎ ﻧﺼﻒ ﺍﻟﺠﻤﻴﻊ)‪.(٤‬‬ ‫ @ ن [(ء ا!أة ‪$‬ا[ @‪ I‬ا‪/‬‬ ‫ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ ‪ 5‬ﻓﻲ ﺍﻣﺮﺃﺓ ﻟﻬﺎ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻋﺸﺮﻭﻥ ﻧﺨﻠﺔ‪ ،‬ﺷﺮﻃﻬﺎ‬ ‫ﻣﻦ ﻣﻨﺢ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺍﻗﻀﻮﻫﺎ ﻣﻦ ﺃﺯﻛﻰ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ‪ :‬ﺍﻗﻀﻮﻫﺎ ﺑﻨﺨﻠﻬﺎ ﺩﺍﺭﻱ‪ ،‬ﺛﻢ ﻳﻤﻮﺕ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪ ٢٦٦/٢‬ ‪.٢٦٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٧/٨‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٣٧/٨‬‬ ‫‪261‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻓﻴﻘﻮﻝ ﺍﻟﻮﺍﺭﺙ‪ :‬ﻻ ﺗﻘﻀﻮﻫﺎ‪ ،‬ﺇﻻ ﻣﻦ ﺃﺯﻛﻲ‪ ،‬ﻭﻻ ﻧﻘﻀﻴﻬﺎ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﺬﻟﻚ ﺇﻟﻴﻬﻢ‬ ‫ﻭﻟﻴﺲ ﻟﻬﺎ ﺇﻻ ﺷﺮﻃﻬﺎ ﻓﻲ ﺍﻟﻮﺟﻪ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺭﺟﻞ‪ ،‬ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻣﻦ ﻧﺰﻭﻯ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﺳﺘﺎﻕ‪ ،‬ﻭﺿﻤﻦ ﻟﻬﺎ‬ ‫ﺑﻤﺎﺋﺔ ﻧﺨﻠﺔ‪ ،‬ﻭﻟﻢ ﻳﺸﺘﺮﻁ ﻋﻠﻴﻪ ﻭﻟﻴﻬﺎ‪ ،‬ﺃﻥ ﺍﻟﻨﺨﻞ ﻣﻦ ﻧﺰﻭﻯ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺖ ﻫﻲ ﺃﻥ‬ ‫ﺍﻟﺰﻭﺝ ﻣﻦ ﺍﻟﺮﺳﺘﺎﻕ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ‪ ،‬ﺃﻭ ﻣﺎﺕ ﻋﻨﻬﺎ‪ ،‬ﻓﻄﻠﺒﺖ ﺃﻥ ﺗﻌﻄﻰ ﺍﻟﺼﺪﺍﻕ ﻣﻦ‬ ‫ﻧﺰﻭﻯ‪ ،‬ﺃﻭ ﻣﻦ ﺳﻤﺪ‪ ،‬ﺃﻭ ﺳﻌﺎﻝ‪ ،‬ﺑﺮﺃﻱ ﺍﻟﻌﺪﻭﻝ‪ ،‬ﺣﺘﻰ ﺗﻨﺎﺯﻉ ﺇﻟﻴﻪ ﻓﻲ ﺫﻟﻚ ﻣﻦ‬ ‫ﺗﻨﺎﺯﻉ‪ ،‬ﻣﻦ ﺃﻫﻞ ﻧﺰﻭﻯ‪ ،‬ﻭﺇﻟﺠﺎﺀ ﺍﻟﻤﻄﻠﻮﺏ ﺇﻟﻴﻪ ﻣﺎﻟﻪ ﻣﻦ ﻧﺰﻭﻯ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻻ ﻣﺎﻝ‬ ‫ﺑﻨﺰﻭﻯ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻀﻰ ﻣﻦ ﺳﻌﺎﻝ‪ ،‬ﻓﺮﺃﻯ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻀﻴﻬﺎ ‬ ‫ﻧﺨﻼ ﻣﻦ ﻧﺰﻭﻯ‪،‬‬ ‫ﺑﺮﺃﻱ ﺍﻟﻌﺪﻭﻝ‪.‬‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻭﻟﻢ ﺗﺸﺘﺮﻁ ﻟﻬﺎ ﻣﻦ ﻧﺰﻭﻯ‪ ،‬ﻓﻠﻬﺎ ﻗﻴﻤﺔ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﻳﻘﻮﻣﻪ ﻋﺪﻭﻝ ﺃﻫﻞ ﻧﺰﻭﻯ‪ ،‬ﻣﻦ ﺃﻭﺳﻂ ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻗﺪ ﻛﻨﺖ ﺃﺭﻯ ﺃﻥ‬ ‫ﻳﻘﻀﻲ ﺍﻟﺮﺟﻞ‪ ،‬ﻣﻦ ﺃﻫﻞ ﻧﺰﻭﻯ‪ ،‬ﺣﻴﺚ ﺷﺎﺀ ﻣﻦ ﺍﻟﻘﺮﻳﺎﺕ‪.‬‬ ‫ﻗﺪ ﺭﺟﻌﺖ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺗﻔﻜﺮﺕ ﻓﻴﻪ‪ ،‬ﻓﺮﺃﻳﺖ ﺃﻥ ﺃﻫﻞ ﻧﺰﻭﻯ‪ ،‬ﻳﻘﻀﻮﻥ ﻣﻦ‬ ‫ﻧﺰﻭﻯ‪ ،‬ﻭﺃﻫﻞ ﺳﻤﺪ ﻣﻦ ﺳﻤﺪ‪ ،‬ﻭﺃﻫﻞ ﺳﻌﺎﻝ ﻣﻦ ﺳﻌﺎﻝ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﺃﻫﻞ‬ ‫ﻧﺰﻭﻯ‪ ،‬ﻭﻻ ﺃﻫﻞ ﺳﻌﺎﻝ ﺍﻟﻘﺴﺎﻣﺔ‪ ،‬ﺍﻟﺘﻲ ﺗﻠﺰﻡ ﺃﻫﻞ ﺳﻤﺪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺰﻭﺟﺔ ﻫﻲ ﺍﻟﻤﻴﺘﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﻘﻀﻲ ﻭﺭﺛﺘﻬﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﻀﺎﺀ‬ ‫ﻣﻤﺎ ﻭﺭﺛﻪ ﻣﻦ ﻣﺎﻟﻬﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻮﻑ‪ ،‬ﻓﻤﻦ ﺃﻗﺮﺏ ﺍﻟﻘﺮﻯ ﺇﻟﻰ ﺑﻠﺪﻫﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﻟﻬﺎ ﻣﺎﻝ ﻓﻲ ﺑﻠﺪﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻘﻀﺎﺀ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻗﻀﻰ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺷﺎﺀ‪ ،‬ﻣﻦ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﻣﻦ ﺑﻠﺪﻫﺎ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻣﻦ ﺑﻠﺪﻩ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺷﺎﺀ ﻣﻦ ﻣﺎﻟﻪ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧٧/٨‬‬ ‫‪262‬‬ ‫ب  اﻷ@رة  ا‪ ,‬وج وا‪R‬ﻼ‬ ‫  & ا‪ a2‬واﻷ@رة  ا ح‬ ‫ﺗﺼﺢ ﻭﻛﺎﻟﺔ ﻭﺃﻣﺎﺭﺓ‪ ،‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ ﻟﻚ‪ :‬ﺑﻊ ﻛﺬﺍ ﺃﻭ ﺍﺷﺘﺮ ﻟﻲ ﻛﺬﺍ ﺃﻭ‬ ‫ﺯﻭﺟﻨﻲ ﺃﻭ ﺗﺰﻭﺝ ﻟﻲ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺘﻔﻌﻞ ﺑﻼ ﻗﺒﻮﻝ ﻓﻴﺼﺢ‪ ،‬ﻭﻳﻤﻀﻲ ﺍﻷﻣﺮ ﻭﻻ‬ ‫ﻳﺠﺪ ﺍﻟﺬﻱ ﺃﻣﺮﻙ ﺇﺑﻄﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﻣﺮﻙ ﻓﻘﻠﺖ‪ :‬ﻻ‪ ،‬ﺛﻢ ﺭﺟﻌﺖ ﺇﻟﻰ ﺍﻟﻘﺒﻮﻝ ﻓﻘﻮﻻﻥ‬ ‫ﻭﺍﻷﻣﺮ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﻓﻌﻞ ﻛﺬﺍ ﻓﻴﻤﺎ ﻫﻮ ﻣﻌﻴﻦ ﻣﺜﻞ‪ :‬ﺍﺷﺘﺮ ﻟﻲ ﻫﺬﺍ ﺃﻭ ﺯﻭﺝ ﻟﻲ ﻓﻼﻧﺔ‪،‬‬ ‫ﻭﺍﻟﻮﻛﺎﻟﺔ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺗﺰﻭﺝ ﻟﻲ ﺃﻭ ﺍﺷﺘﺮ ﻟﻲ ﻣﻦ ﻧﻮﻉ ﻛﺬﺍ‪ ،‬ﻭﺍﻟﺨﻼﻓﺔ ﺃﻥ ﻳﻘﻴﻤﻪ ﻣﻘﺎﻣﻪ‬ ‫ﻓﻲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻗﺪ ﻳﺴﺘﻌﻤﻞ ﻛﻞ ﻓﻲ ﻣﻘﺎﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﻠﻤﺎ ﺫﻛﺮ ﺍﻷﻣﺎﺭﺓ ﻓﺎﻟﻮﻛﺎﻟﺔ‬ ‫ﻣﺜﻠﻬﺎ ﺑﻼ ﻗﺒﻮﻝ‪ ،‬ﻭﻓﻲ ﺍﻟﺨﻼﻓﺔ ﻗﻮﻻﻥ‪ ،‬ﺍﻟﺼﺤﻴﺢ ﺃﻧﻬﺎ ﻻ ﺗﺼﺢ ﺇﻻ ﺑﻪ ﻭﻋﻠﻴﻪ‬ ‫ﺍﻗﺘﺼﺮ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﺍﻷﻣﺎﺭﺓ ﺍﻷﻣﺮ ﻓﻲ ﺷﻲﺀ ﻣﺨﺼﻮﺹ‪ ،‬ﻭﻳﻘﺮﺏ ﻣﻨﻬﺎ ﺍﻟﻮﻛﺎﻟﺔ‬ ‫ﺑﻞ ﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻫﻤﺎ ﻭﺍﺣﺪ ﻭﺍﻟﻔﺮﻕ ﻟﻔﻈﻲ‪ ،‬ﻓﺎﻷﻣﺮ ﻭﺍﻷﻣﺎﺭﺓ ﺃﻥ ﻳﻘﻮﻝ ‬ ‫ﻣﺜﻼ‪ :‬ﺍﻓﻌﻞ ﻛﺬﺍ‬ ‫ﺃﻭ ﺃﻣﺮﺗﻚ ﺃﻥ ﺗﻔﻌﻠﻪ‪ ،‬ﻭﺍﻟﻮﻛﺎﻟﺔ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻭﻛﻠﺘﻚ ﺃﻥ ﺗﻔﻌﻠﻪ‪ ،‬ﺃﻭ‪ :‬ﻭﻛﻠﺘﻪ ﺇﻟﻴﻚ‬ ‫ﺑﺘﺨﻔﻴﻒ ﺍﻟﻜﺎﻑ ﺃﻥ ﺗﻔﻌﻠﻪ‪ ،‬ﻭﺍﻟﺨﻼﻓﺔ ﻋﺎﻣﺔ ﻭﻗﺪ ﺗﺴﺘﻌﻤﻞ ﻓﻲ ﻣﺨﺼﻮﺹ ﻛﻤﺎ ﻗﺪ‬ ‫ﺗﺴﺘﻌﻤﻞ ﺍﻟﻮﻛﺎﻟﺔ ﻓﻲ ﻋﺎﻡ‪.‬‬ ‫ﺑﻌﻀﺎ ﻣﻨﻊ ﺍﻟﻮﻛﺎﻟﺔ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﺇﻻ ﺑﺎﻣﺮﺃﺓ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺃﻥ ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺍﻟﺤﻜﻢ ﺑﺎﻟﻮﻛﺎﻟﺔ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺇﻻ ﻣﻦ ﺣﺎﻛﻢ ﻵﺧﺮ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻟﺪﺍﺧﻞ ﻓﻴﻪ‬ ‫ﻣﻦ ﺯﻭﺝ ﺃﻭ ﺷﺎﻫﺪ ﺃﻭ ﻭﻛﻴﻞ ﺑﺎﻻﻃﻤﺌﻨﺎﻥ ﺃﻧﻪ ﺃﺧﻄﺄ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻜﺘﺎﺑﺔ ﻣﻦ ﻏﻴﺮ‬ ‫ﺣﺎﻛﻢ ﻵﺧﺮ‪ ،‬ﻭﺟﺎﺯ ﻟﻠﺮﺟﻞ ﺗﺰﻭﺟﻪ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﺄﻣﺮ ﺃﻭ ﺍﺳﺘﺨﻼﻑ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻮﻟﻲ‬ ‫‪263‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ﻭﺍﻟﺴﻴﺪ ﻳﺰﻭﺟﺎﻥ ﺍﻟﻮﻟﻴﺔ ﻭﺍﻷﻣﺔ ﻭﺍﻟﻌﺒﺪ ﺃﻭ ﻳﺄﻣﺮﺍﻥ ﺑﺘﺰﻭﻳﺠﻬﻢ ﺃﻭ ﻳﺴﺘﺨﻠﻔﺎﻥ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻟﻴﺲ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻠﺘﺰﻡ ﻭﻟﻴﻬﺎ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﺑﻞ ﺇﻥ ﺷﺎﺀ ﺯﻭﺟﻬﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺷﺎﺀ ﺃﻣﺮ ﺃﻭ ﻭﻛﻞ ﻭﺍﺳﺘﺨﻠﻒ ﻣﻦ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻬﺎ ﻋﻠﻴﻪ ﺍﻹﺫﻥ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻓﺒﺄﻱ‬ ‫ﻣﻦ ﺫﻟﻚ ﺣﺼﻞ ﺃﺟﺰﺃ‪ ،‬ﻭﻻ ﻳﻨﺎﻓﻲ ﺫﻟﻚ ﺃﺣﺎﺩﻳﺚ ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﻟﻲ ﺇﺫ ﻣﻌﻨﺎﻩ‪ :‬ﺇﻻ‬ ‫ﺑﻮﻟﻲ ﻳﺰﻭﺝ ﺃﻭ ﻳﺄﻣﺮ ﺑﺎﻟﺘﺰﻭﻳﺞ‪ ،‬ﺃﻭ ﻳﻮﻛﻞ ﺃﻭ ﻳﺴﺘﺨﻠﻒ ﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻜﻼﻡ‬ ‫ﻣﺘﻜﻠﻤﺎ ﻟﺒﺮﺕ ﻳﻤﻴﻨﻚ‪ ،‬ﻭﻟﻮ‬ ‫‬‫ﻛﺎﻟﺘﻜﻠﻢ ﺑﻪ‪ ،‬ﻭﻟﻮ ﺣﻠﻔﺖ ﻋﻠﻰ ﺃﻥ ﺗﻜﻠﻢ ﻓﺄﻣﺮﺕ‬ ‫ﻣﺘﻜﻠﻤﺎ ﺑﻜﻼﻡ ﻟﺤﻨﺜﺖ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪Ì Ë ﴿ :‬‬ ‫‬‫ﺣﻠﻔﺖ ﺃﻥ ﻻ ﺗﻜﻠﻢ ﻓﺄﻣﺮﺕ‬ ‫‪] ﴾Ù Ø × Ö Õ Ô Ó Ò Ñ Ð Ï Î Í‬ﺍﻟﺸﻮﺭﻯ‪،[٥١ :‬‬ ‫ﻛﻼﻣﺎ)‪.(١‬‬ ‫‬‫ﻓﺠﻌﻞ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺑﻜﻼﻡ‬ ‫ ‪ .a2‬ا‪  .a2‬ا ح ‪!+‬ه‬ ‫ﻟﻴﺲ ﻟﻠﻮﻛﻴﻞ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﺃﻥ ﻳﻮ ‪‬ﻛﻞ ﻏﻴﺮﻩ‪ ،‬ﻓﻲ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﻭ ‪‬ﻛﻞ ﻓﻲ‬ ‫ﺗﺰﻭﻳﺠﻬﺎ ﺇﻻ ﺃﻥ ﻳﺠﻌﻞ ﻟﻪ ﻣﻦ ﻭ ‪‬ﻛﻠﻪ‪ ،‬ﺃﻥ ﻳﻮ ‪‬ﻛﻞ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﻣﺮ ﺍﻟﻮﻛﻴﻞ ﻏﻴﺮﻩ‪ ،‬ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﻤﺤﻀﺮﻩ‪ ،‬ﻓﺬﻟﻚ ﺟﺎﺋﺰﺇﻥ ﺷﺎﺀ‬ ‫ﺍﷲ )‪.(٢‬‬ ‫ @‪  I‬وج !‪ .H‬ت ا!‪ ./[ .H‬أن < ا!أة‬ ‫‬ ‫ﺭﺟﻼ ﺇﻟﻰ ﻧﺰﻭﻯ‪ ،‬ﺃﻥ ﻳﺘﺰﻭﺝ ﻟﻪ‬ ‫ﻗﻴﻞ ﻓﻲ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺃﺯﻛﻲ‪ ،‬ﺃﺭﺳﻞ‬ ‫ﺍﻣﺮﺃﺓ‪ ،‬ﻓﺨﺮﺝ ﺍﻟﺮﺟﻞ‪ ،‬ﺛﻢ ﻣﺎﺕ ﺍﻟﻤﺮﺳﻞ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻤﻠﻜﻬﺎ ﻟﻪ‪ ،‬ﺛﻢ ﻣﻠﻚ‬ ‫ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺑﻌﺪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢٠/٦‬ ‪.٢٢١‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٩٢/٧‬‬ ‫‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪264‬‬ ‫ﻗﺎﻝ‪ :‬ﻻ ﻣﻠﻚ ﻫﻨﺎﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﺑﻤﻠﻚ‪ ،‬ﻷﻥ ﺍﻟﺮﺟﻞ ﻣﺎﺕ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻤﻠﻚ‬ ‫ﻟﻪ ﺍﻟﻤﺮﺃﺓ‪.‬‬ ‫ﻓﺈﻥ ﻣﻠﻜﻬﺎ ﻟﻪ‪ ،‬ﻭﻋﻘﺪ ﺍﻟﻤﻠﻚ‪ ،‬ﺛﻢ ﻣﺎﺕ ﺍﻟﺬﻱ ﻣﻠﻜﺖ ﻟﻪ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺑﻌﺪ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻫﻲ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻫﻲ ﺗﺮﺛﻪ‪ ،‬ﻭﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ)‪.(١‬‬ ‫ @‪  I‬وج ﻻ' و‪! & *`+ 20‬ض‬ ‫ﻗﻴﻞ ﻓﻲ ﺭﺟﻞ ﺗﺰﻭﺝ ﻻﺑﻨﻪ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻫﻮ ﻏﺎﺋﺐ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻢ ﺍﻻﺑﻦ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻻ ﺣﺎﺟﺔ ﻟﻲ ﻓﻴﻬﺎ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻷﺏ‪ ،‬ﻗﺒﻞ ﻋﻠﻰ ﺍﺑﻨﻪ ﺑﺼﺪﺍﻕ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﻬﻮ ﻋﻠﻴﻪ ﻟﻬﺎ ﻧﺼﻒ‬ ‫ﺍﻟﺼﺪﺍﻕ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻘﺒﻞ ﺑﻪ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺣﻤﻠﺖ ﻣﻦ ﺃﺭﺿﻬﺎ ﺇﻟﻰ‬ ‫ﺃﺭﺽ ﺃﺧﺮﻯ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﺣﺘﻰ ﺗﺮﺩ ﺃﺭﺿﻬﺎ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ‬ ‫ﺍﻷﺏﺇﻥ ﺷﺎﺀﺑﻤﻬﺮ ﺟﺪﻳﺪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺯﻭﺝ ﺍﺑﻨﻪ ﺑﺄﻣﺮﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﺑﻨﻪ ﺃﻣﺮ‬ ‫ﺃﺑﺎﻩ ﺃﻥ ﻳﺰﻭﺟﻪ‪ ،‬ﻓﻼ ﺗﺤﻞ ﻟﻪ)‪.(٢‬‬ ‫ﻭﻣﻦ ﺯﻭﺝ ﻭﻟﺪﻩ‪ ،‬ﻭﻫﻮ ﺻﻐﻴﺮ‪ ،‬ﺃﻭ ﻏﺎﺋﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻭﺣﻀﺮ‬ ‫ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻓﺄﻣﻀﻰ ﺍﻟﻨﻜﺎﺡ ﻣﻀﻰ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮ ﻏﺮﻡ ﺍﻷﺏ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ‪ : 5‬ﺇﺫﺍ ﺿﻤﻦ ﺍﻷﺏ ﺑﺎﻟﺼﺪﺍﻕ‪ ،‬ﻏﺮﻡ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪.‬‬ ‫ﻭﺇﻥ ﻫﻠﻚ ﺍﻷﺏ‪ ،‬ﻗﺒﻞ ﺑﻠﻮﻍ ﺍﻟﺼﺒﻲ‪ ،‬ﻓﺼﺪﺍﻕ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻣﺎﻝ ﺍﻷﺏ‪ ،‬ﻣﻊ‬ ‫ﺩﻳﻨﻪ‪ ،‬ﻷﻧﻪ ﺿﻤﻨﻪ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٧٦/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٧٦/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٧٧/٧‬‬ ‫‪265‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ﻭﻣﻦ ﺧﻄﺐ ﻋﻠﻰ ﺍﺑﻨﻪ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﺰﻭﺟﻪ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻢ ﺍﻻﺑﻦ ﻛﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﺍﻻﺑﻦ ﺃﻣﺮ ﺃﺑﺎﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻣﻦ ﺭﺃﻱ ﺍﻷﺏ‪ ،‬ﻓﻼ ﻳﺜﺒﺖ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻋﻠﻴﻪ‬ ‫ﺻﺪﺍﻕ‪.‬‬ ‫ﻭﺇﻥ ﺍﺩ‪‬ﻋﻰ ﺍﻷﺏ ﺍﻷﻣﺮ ﻣﻦ ﺍﻻﺑﻦ ﺃﻥ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻪ ﻓﺈﻥ ﻋﻠﻰ ﺍﻻﺑﻦ ﺃﻥ ﻳﻄﻠﻖ‪،‬‬ ‫ﻭﻳﺆﺧﺬ ﻣﻨﻪ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪.‬‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﻻﺑﻨﻪ‪ ،‬ﻭﻫﻮ ﺻﻐﻴﺮ‪ ،‬ﻭﺿﻤﻦ ﺍﻟﻤﻬﺮ‪ ،‬ﻓﻤﺎﺕ ﺍﻷﺏ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺪﺭﻙ‬ ‫ﺍﻟﺼﺒﻲ‪ ،‬ﻓﺼﺪﺍﻕ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻣﺎﻝ ﺍﻷﺏ‪ ،‬ﻋﺎﺟﻠﻪ ﻭﺁﺟﻠﻪ؛ ﻷﻧﻪ ﺿﻤﻨﻪ ﻭﻳﺤﺴﺐ ﻓﻲ ﺩﻳﻨﻪ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺭﺟﻞ‪ ،‬ﺯﻭﺝ ﺍﺑﻨﺘﻪ ‬ ‫ﺭﺟﻼ‪ ،‬ﻭﻫﻤﺎ ﻏﺎﺋﺒﺎﻥ‪ ،‬ﻓﻔﻘﺪ ﺍﻷﺏ‪ ،‬ﻭﻣﺎﺕ ﺍﻟﺰﻭﺝ‪،‬‬ ‫ﻗﺒﻞ ﺃﻥ ﺗﻌﻠﻢ ﺍﻟﻤﺮﺃﺓ‪ :‬ﺇﻥ ﺃﺑﺎﻫﺎ ﻗﺪ ﺯﻭﺟﻬﺎ ﺑﺬﻟﻚ ﺍﻟﺮﺟﻞ‪.‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻤﺮﺃﺓ ﺗﺤﻠﻒ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻟﻮ ﻋﻠﻤﺖ ﺃﻥ ﺃﺑﺎﻫﺎ ﺯﻭﺟﻬﺎ ﺑﻬﺬﺍ ﺍﻟﺮﺟﻞ‪،‬‬ ‫ﺯﻭﺟﺎ‪ ،‬ﻓﺈﺫﺍ ﺣﻠﻔﺖ‪ ،‬ﻓﻠﻬﺎ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﻤﻴﺮﺍﺙ)‪.(١‬‬ ‫ﻟﺮﺿﻴﺖ ﺑﻪ ‬ ‫ @‪  I‬وج ‪ N8‬ر‪*`+ .H‬‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ ﺭﺟﻞ ﻏﺎﺋﺐ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻓﻼﻥ ﺃﺭﺳﻠﻨﻲ‪ ،‬ﻭﺃﻣﺮﻧﻲ ﺃﻥ ﺃﺗﺰﻭﺝ ﻟﻪ‪،‬‬ ‫ﻓﺈﻥ ﺯﻭﺟﻮﻩ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ ﺍﻵﻣﺮ‪ ،‬ﺛﻢ ﺃﻧﻜﺮ ﺍﻟﺰﻭﺝ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ‬ ‫ﺗﻘﻢ ﻋﻠﻴﻪ ﺑﻴﻨﺔ ﻋﺪﻝ ﺃﻧﻪ ﺃﻣﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺒﺮ ﻋﻠﻰ ﻃﻼﻗﻬﺎ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺻﺪﺍﻕ‪ ،‬ﻭﻻ‬ ‫ﺃﻳﻀﺎ ﺷﻲﺀ‪.‬‬ ‫ﻳﻠﺰﻡ ﺍﻟﺮﺳﻮﻝ ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻘﻞ‪ :‬ﺇﻧﻪ ﺃﺭﺳﻠﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺰﻭﺝ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻧﻜﺮ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻥ ﻋﻠﻰ‬ ‫ﺃﻳﻀﺎ‪،‬‬ ‫ﺍﻟﻤﺘﺰﻭﺝ ﺍﻟﻄﺎﻟﺐ ﻟﻬﺎ‪ ،‬ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺒﺮ ﺍﻵﺧﺮ ﻋﻠﻰ ﻃﻼﻗﻬﺎ ‬ ‫ﺧﻮﻓﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺮﻩ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٧٩/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٧٦/٧‬ ‪.٥٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪266‬‬ ‫ﻓﺈﻥ ﺣﺪﺙ ﺑﺎﻟﻐﺎﺋﺐ ﺣﺪﺙ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﺃﻣﺮﻩ‪ ،‬ﻟﺰﻡ ﺍﻟﻤﺘﺰﻭﺝ ﻋﻠﻴﻪ ﺍﻟﺼﺪﺍﻕ‪،‬‬ ‫ﻭﺇﻥ ﺃﺭﺳﻞ ﺭﺟﻞ ‬ ‫ﺭﺟﻼ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﻘﻮﻡ‪ :‬ﺇﻥ ﻓﻼ ﻧﺎ ﺃﺭﺳﻠﻨﻲ ﺃﻥ ﺃﺗﺰﻭﺝ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺗﺰﻭﺟﻮﻩ ﻋﻦ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻗﺒﻠﺖ ﻟﻜﻢ‪ ،‬ﻭﺇﻥ ﺗﻜﺮﻫﻮﺍ‪ ،‬ﻓﺄﻧﺘﻢ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺰﻭﺟﻮﻩ‪ ،‬ﻓﺄﻧﻜﺮ ﺍﻟﻤﺮﺳﻞ ﻓﻼ ﺷﻲﺀ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻭﻋﻠﻰ ﺍﻟﻤﺮﺳﻞ ﻳﻤﻴﻦ ﺑﺎﷲ‪:‬‬ ‫ﻣﺎ ﺃﺭﺳﻠﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻪ ﻭﻳﺠﺒﺮ ﺍﻟﻤﺮﺳﻞ ﺃﻥ ﻳﻄﻠﻖ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻟﻢ ﻳﻘﻞ‪ :‬ﺇﻥ ﻓﻼ ﻧﺎ ﺃﺭﺳﻠﻨﻲ‪ ،‬ﻭﺗﺰﻭﺝ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﺃﻧﻜﺮ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻵﺧﺮ‪ :‬ﺇﻥ ﺃﺭﺳﻠﻪ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺮﺳﻞ ﻳﻤﻴﻦ ﺑﺎﷲ‪:‬‬ ‫ﻣﺎ ﺃﺭﺳﻠﻪ ﻭﻳﺠﺒﺮ ﺍﻟﺬﻱ ﺗﺰﻭﺝ ﻋﻠﻴﻪ‪ ،‬ﺃﻥ ﻳﻄﻠﻖ ﻣﻦ ﺃﺟﻞ ﺃﻧﻪ ﻟﻌﻠﻪ ﺃﺭﺳﻠﻪ ﺛﻢ ﺃﻧﻜﺮ‪،‬‬ ‫ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﻣﻊ ﺍﻟﻤﺮﺳﻞ ﺑﻴﻨﺔ ﻋﺎﺩﻟﺔ ﻋﻠﻴﻪ‪ ،‬ﺃﻧﻪ ﺃﺭﺳﻠﻪ ﻓﻴﺆﺧﺬ ﺑﺎﻟﺒﻴﻨﺔ‪.‬‬ ‫‬ ‫ﺭﺟﻼ‪ ،‬ﺃﻥ ﻳﺘﺰﻭﺝ ﻟﻪ ﺍﻣﺮﺃﺓ‪ ،‬ﻋﻠﻰ ﺻﺪﺍﻕ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﺘﺰﻭﺟﻬﺎ‬ ‫ﻭﺇﻥ ﺃﻣﺮ ﺭﺟﻞ‬ ‫ﻋﻠﻰ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﺧﺎﻟﻒ ﺃﻣﺮﻩ ﻓﻔﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻑ)‪.(١‬‬ ‫ ‪ ?8‬ا‪  .a2‬رد ا‪a2‬‬ ‫ﺟﺎﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻣﻦ ﺫﻛﺮ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻭﺇﻥ ﺑﻌﺪ ﺭﺩﻫﺎ؛ ﻷﻥ‬ ‫ﺫﻟﻚ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻄﺎﻋﺔ ﻓﻲ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻓﻠﻮ ﺃﻣﺮﻙ ﺳﻠﻄﺎﻥ ‬ ‫ﻣﺜﻼ ﺑﻔﻌﻞ‬ ‫ﻫﺠﻮﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺃﻓﻀﻞ‬ ‫‬‫ﺷﻲﺀ ﻓﻌﺼﻴﺘﻪ ﺛﻢ ﺃﻃﻌﺘﻪ ﻟﺼﺢ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ‬ ‫‬ ‫ﻣﺒﻄﻼ ﻟﻪ ﻣﻊ ﺑﻘﺎﺀ ﻣﻦ ﻳﺄﻣﺮ ﻋﻠﻰ ﻣﻘﺘﻀﻰ‬‫ﺩﻭﻥ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﻟﻴﺲ ﺗﺮﻙ ﺍﻷﻣﺮ ﻭﺭﺩﻩ‬ ‫ﺍﻷﻣﺮ‪ ،‬ﻭﻻ ﻳﺼﺢ ﻓﻲ ﺧﻼﻓﺔ ﺑﻌﺪ ﺭﺩ ﺇﻻ ﺇﻥ ﻗﺒﻞ ﺑﻌﺪ ﺭﺩ ﻓﺄﺟﺎﺯ ﺍﻟﺬﻱ ﺍﺳﺘﺨﻠﻔﻪ‬ ‫ﻗﺒﻮﻟﻪ‪ ،‬ﻭﻟﺰﻣﻪ ﻋﻘﺪ ﻣﺄﻣﻮﺭ ﻭﻣﺴﺘﺨﻠﻒ ﺑﻌﺪ ﻧﺰﻉ ﻣﺘﻌﻠﻖ ﺑﻌﻘﺪ ﻻ ﺑﻌﻠﻢ ﻣﻨﻬﻤﺎ‬ ‫ﺑﺎﻟﻨﺰﻉ ﻓﻲ ﻧﻜﺎﺡ ﻣﺘﻌﻠﻖ ﺑﻠﺰﻡ ﺃﻭ ﺑﻌﻘﺪ ﻭﻃﻼﻕ ﻭﻋﺘﻖ‪ ،‬ﻭﻓﻲ ﻣﺒﺎﻳﻌﺔ ﻓﻲ ﺍﻟﺤﻜﻢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﺰﻡ ﻓﻴﻪ ﻭﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﺫﻟﻚ ﻟﻌﺪﻡ ﻋﻠﻤﻪ ﺑﺎﻟﻨﺰﻉ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻡ ﻓﻲ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٧٧ ٧‬ ‪.٥٧٨‬‬ ‫‪267‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ﻃﻼﻕ ﻭﻋﺘﻖ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ‪ :‬ﺃﻧﻪ ﻻ ﻳﻘﻊ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻻﻧﻜﺸﺎﻑ ﺍﻟﻐﻴﺐ ﺃﻧﻪ‬ ‫ﻓﻌﻞ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﻟﻌﺘﻖ ﺃﻭ ﺍﻟﻤﺒﺎﻳﻌﺔ ﺃﻭ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪ ﺍﻟﻨﺰﻉ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺮﻓﻊ ﻋﻨﻪ ﻋﺪﻡ‬ ‫ﺍﺳﺘﺼﺤﺎﺑﺎ‬ ‫‬‫ﻋﻠﻢ ﺍﻟﻨﺰﻉ ﺍﻟﻀﻤﺎﻥ ﻭﺍﻹﺛﻢ‪ ،‬ﻭﻳﺒﻴﺢ ﺍﻟﺘﻘﺪﻡ ﻋﻠﻰ ﻓﻌﻞ ﻣﺎ ﺃﺫﻥ ﻟﻪ ﻓﻴﻪ‬ ‫ﻟﻸﺻﻞ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻌﻠﻢ ﺑﺎﻧﺘﻘﺎﺿﻪ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺑﻌﺪ ﻋﻠﻤﻪ ﺿﻤﻦ ﻓﻴﻤﺎ ﻓﻴﻪ ﺿﻤﺎﻥ‬ ‫ﻭﻳﺄﺛﻢ‪ ،‬ﻭﻭﺟﻪ ﻣﻨﻊ ﻟﺰﻭﻡ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﻖ ﺣﺪﻳﺚ‪» :‬ﻻ ﻋﺘﻖ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻚ ﻭﻻ‬ ‫ﻃﻼﻕ ﻗﺒﻞ ﻧﻜﺎﺡ«)‪ ،(١‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻃﻠﻖ ﺃﻭ ﻋﺘﻖ ﻟﻢ ﻳﻄﻠﻖ ﺯﻭﺟﺔ ﻟﻪ ﻭﻻ ﻋﺘﻖ ‬ ‫ﻋﺒﺪﺍ‬ ‫ﺻﺤﻴﺤﺎ‬ ‫‬‫ﻟﻪ‪ ،‬ﻭﻻ ﻓﻌﻞ ﺫﻟﻚ ﺑﺈﺫﻥ ﺑﺎﻕ ﻣﻦ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﻻ ﻓﻌﻞ ﺫﻟﻚ ‬ ‫ﻓﻌﻼ‬ ‫ﺑﺠﺪ ﻭﻻ ﻫﺰﻝ‪.‬‬ ‫ﻋﻘﺪﺍ ﻣﻊ ﺍﻟﻐﻴﺮ‪ ،‬ﻓﻠﻢ ﻳﺼﺢ ﺑﻌﺪ ﺍﻧﻜﺸﺎﻑ‬ ‫ﻭﻭﺟﻪ ﺁﺧﺮ ﺃﻥ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﻖ ﻟﻴﺴﺎ ‬ ‫ﺯﻭﺍﻝ ﺍﻹﺫﻥ ﻗﺒﻞ ﻭﻗﻮﻋﻬﻤﺎ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺒﻴﻊ ﻭﺍﻟﻨﻜﺎﺡ ﻓﺈﻧﻬﻤﺎ ﻣﻊ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﻗﺪ ﻭﻗﻌﺎ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻌﺘﻖ ﻭﺍﻟﻄﻼﻕ ﺇﺿﺮﺍﺭ ﻟﻪ ﻣﺤﺾ ﻭﻗﺪ‬ ‫‬‫ﻛﻤﺎ ﺑﺠﻮﺯ ﻓﻠﻢ ﻳﺴﺘﻘﻞ ﺑﺎﻟﻨﻘﺾ‪،‬‬ ‫ﻓﻌﻠﻬﻤﺎ ﻋﻠﻴﻪ ﺑﻌﺪ ﻧﺰﻉ ﻓﺒﻄﻼ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﻋﺎﺩ ﻓﻲ ﻣﻊ ﺍﻟﻤﺒﺎﻳﻌﺔ ﻟﺨﺮﻭﺟﻬﺎ ‬ ‫ﺃﺻﻼ ﻋﻦ‬ ‫ﺃﻳﻀﺎ ﻟﻜﻨﻪ ﻛﺜﻴﺮﺍ ﻣﺎ ﻗﺮﻥ ﺑﺎﻟﻨﻜﺎﺡ ﻭﺍﻟﻄﻼﻕ‬ ‫ﻓﻦ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻌﺘﻖ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺧﺎﺭﺟﺎ ‬ ‫ﻣﺜﻞ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻟﺜﻼﺛﺔ ﺟﺪﻫﻦ ﺟﺪ ﻭﻫﺰﻟﻬﻦ ﺟﺪ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻛﻴﻒ ﻳﺼﺢ ﺗﻌﻠﻴﻖ‬ ‫ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﻖ ﺑﻌﻘﺪ ﻣﻊ ﺃﻧﻬﻤﺎ ﺗﻔﺮﻳﻖ؟ ﻗﻠﺖ‪ :‬ﺇﺛﺒﺎﺕ ﺍﻟﻌﻘﺪ ﺇﺛﺒﺎﺕ ﺍﻟﺸﻲﺀ‬ ‫ﻭﺇﻟﺰﺍﻣﻪ)‪.(٢‬‬ ‫ ا‪  a2‬زواج ‪ ?@ !+‬د‬ ‫ﺃﺭﺑﻌﺎ‬ ‫ﺃﺷﺨﺎﺻﺎ ﻭﻻ ﻋﺪ ﺩﺍ ﻓﻌﻘﺪ ﻋﻠﻴﻪ ‬ ‫‬‫ﻣﺘﺰﻭﺟﺎ ﺃﻭ ﺍﺳﺘﺨﻠﻔﻪ‪ ،‬ﻭﻟﻢ ﻳﻌﻴﻦ‬ ‫‬‫ﺇﻥ ﺃﻣﺮ‬ ‫ﺃﻭ ﺛﻼﺛﺎ ﺃﻭ ﺍﺛﻨﺘﻴﻦ ﺑﻌﻘﺪﺓ ﻓﻔﻲ ﻟﺰﻭﻣﻬﻦ ﻟﻪ ﻗﻮﻻﻥ ﻗﻴﻞ‪ :‬ﻟﺰﻣﺘﻪ ﻛﻠﻬﻦ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻟﺪﻳﻮﺍﻥ ﻛﺎﻷﺻﻞ‪ ،‬ﻷﻥ ﺍﻟﺘﺰﻭﺝ ﻳﻜﻮﻥ ﺑﻬﺬﻩ ﺍﻟﺤﺎﻝ ﻛﻤﺎ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢١/٦‬ ‪.٢٢٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪268‬‬ ‫ﻳﻜﻮﻥ ﺑﻤﺎ ﺩﻭﻥ ﺍﻷﺭﺑﻊ ﻓﻠﻤﺎ ﻟﻢ ﻳﻘﻴﺪ ﻟﻪ ﺻﺢ ﻓﻌﻠﻪ ﻋﻠﻴﻪ ﻓﻲ ﻛﻞ ﺗﺰﻭﺝ ﺷﺮﻋﻲ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﺨﻴﺮ ﻟﻤﺨﺎﻟﻔﺔ ﺍﻟﻮﻛﻴﻞ ﺍﻟﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻷﻥ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺑﻮﺍﺣﺪﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﺜﻴﺮ‪ ،‬ﻭﻷﻥ ﻓﻴﻪ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﻓﺮﺽ ﺍﻟﻌﺪﺍﻟﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻷﻥ‬ ‫ﺍﻟﺘﺰﻭﺝ ﺑﻮﺍﺣﺪﺓ ﻫﻮ ﺃﺩﻧﻰ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻭﺍﻷﺧﺬ ﺑﺄﻭﺍﺋﻞ ﺍﻷﺳﻤﺎﺀ‬ ‫ﺃﻭﻟﻰ‪ ،‬ﻭﻷﻥ ﺍﻟﺘﺰﻭﺝ ﺑﺄﺭﺑﻊ ﺃﻭ ﺛﻼﺙ ﺃﻭ ﺍﺛﻨﺘﻴﻦ ﺇﻟﺰﺍﻡ ﻟﺤﻘﻮﻕ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﻷﻥ ﺍﻟﺘﺰﻭﺝ‬ ‫ﺑﺬﻟﻚ ﻓﻲ ﻋﻘﺪﺓ ﺑﻤﻨﺰﻟﺔ ﻋﻘﺪﺍﺕ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻻ ﻳﻘﻀﻲ ﻟﺬﺍﺗﻪ ﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﻠﺖ‪ :‬ﻓﻘﺪ ﻗﺪﻡ ﺍﷲ ﻋﺰ ﻭﻋﻼ ﺗﺰﻭﺝ ﺍﻻﺛﻨﺘﻴﻦ ﻭﺍﻟﺜﻼﺙ ﻭﺍﻷﺭﺑﻊ ﻋﻠﻰ ﺗﺰﻭﺝ‬ ‫ﺍﻟﻮﺍﺣﺪﺓ ﻓﻲ ﻗﻮﻟﻪ‪_ ^ ] \ [ Z Y X W V U T ﴿ :‬‬ ‫` ‪﴾ q p o n ml k j i h g f e d cb a‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[٣ :‬ﻗﻠﺖ‪ :‬ﺃﺟﻞ‪ ،‬ﻟﻜﻦ ﻗﺪﻣﻬﻦ ﻓﻲ ﻣﻌﺮﺽ ﺍﻻﻣﺘﻨﺎﻥ ﻭﺫﻛﺮ ﺍﻟﺘﻮﺳﻴﻊ ﻋﻠﻰ‬ ‫ﻭﺃﻳﻀﺎ ﺇﻧﻤﺎ ﺃﺑﺎﺡ ﺍﷲ ﻣﺎ ﻓﻮﻕ ﺍﻟﻮﺍﺣﺪﺓ ﻟﻤﻦ ﻟﻢ ﻳﺨﻒ ﺃﻥ ﻻ ﻳﻌﺪﻝ‪ ،‬ﻭﻫﺬﺍ‬ ‫‬‫ﻋﺒﺎﺩﻩ‪،‬‬ ‫ﺍﻟﺨﻠﻴﻔﺔ ﻻ ﻳﺪﺭﻱ ﺃﻥ ﻣﺴﺘﺨﻠﻔﻪ ﻳﻄﻴﻖ ﺍﻟﻌﺪﻝ ﻭﺃﻧﻪ ﻳﻌﺪﻝ ﺃﻭ ﻻ‪ ،‬ﻓﻠﺰﻣﻪ ﺍﻟﺘﻮﻗﻒ‬ ‫ﻋﻤﺎ ﻓﻮﻕ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻟﻌﺪﻡ ﻋﻠﻤﻪ ﺑﻮﺟﻮﺩ ﻣﺎ ﻳﺒﻴﺢ ﻟﻪ ﻣﺎ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺷﺮ‬ ‫ﺃﺭﺑﻌﺎ ﻭﻟﺰﻣﺘﻪ ﺍﻷﻭﻟﻰ ﺇﻥ ﺭﺗﺒﺖ ﻭﺇﻥ ﺗﺰﻭﺝ ﺍﺛﻨﻴﻦ‬‫ﺍﻟﻮﻛﻼﺀ ﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ ﻣﻮﻛﻠﻪ ‬ ‫ﺃﻭ ﺛﻼﺛﺎ ﻓﻲ ﻋﻘﺪﺓ ﻓﻘﻮﻻﻥ‪ ،‬ﻭﻳﺨﻴﺮ ﻓﻲ ﺍﻟﻌﻘﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻳﺨﻴﺮ ﻓﻲ ﺍﻟﺒﺎﻗﻴﺎﺕ‪،‬‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻭﻳﺪﻝ ﻟﻬﺬﺍ ﻗﻮﻝ ﺃﺑﻲ‬‫ﺑﻌﻀﺎ ﻭﻳﺮﺩ ‬‫ﻭﺗﻮﻗﻔﻦ ﺣﺘﻰ ﻳﺠﻴﺰ ﺃﻭ ﻳﺮﺩ ﺃﻭ ﻳﺠﻴﺰ ‬ ‫ﺯﻛﺮﻳﺎﺀ ﺇﻧﻪ ﻳﺨﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻮﻗﻔﻦ ﻓﺈﻥ ﺗﺰﻭﺟﻦ ﻗﺒﻞ ﺇﺟﺎﺯﺗﻪ ﻭﺇﻧﻜﺎﺭﻩ ﻣﻀﻰ ﻋﻠﻰ‬ ‫ﻫﺬﺍ ﺩﻭﻥ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻫﻨﺎ ﺍﻷﻭﻝ؛ ﻷﻧﻪ ﻗﺪ ﺃﻣﺮ ﺑﺎﻟﺘﺰﻭﺝ)‪.(١‬‬ ‫ ا‪  .a2,‬ا واج ‪ I@ !fac‬ا@!أة‬ ‫ﺇﻥ ﺃﻣﺮ ﺑﺄﺭﺑﻊ ﺃﻭ ﺍﺳﺘﺨﻠﻒ ﻟﺰﻣﺘﻪ ﺍﻷﺭﺑﻊ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻱ‪ :‬ﻭﻟﻮ ﻓﻲ ﻋﻘﺪﺓ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ‬ ‫ﺃﻣﺮﻩ ﺑﺘﺰﻭﺝ ﻣﺎ ﻓﻮﻕ ﺍﻟﻮﺍﺣﺪﺓ ﺟﺎﺯ ﻟﻪ ﺗﺰﻭﺟﻬﻦ ﻓﻲ ﻋﻘﺪﺍﺕ‪ ،‬ﻭﻓﻲ ﻋﻘﺪﺓ‪ ،‬ﻭﻓﻲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢٣/٦‬ ‪.٢٢٤‬‬ ‫‪269‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ﻋﻘﺪﺗﻴﻦ‪ ،‬ﻓﻜﺬﺍ ﻫﻨﺎ ﻟﺰﻣﻨﻪ ﺳﻮﺍﺀ ﺗﺰﻭﺟﻬﻦ ﻋﻠﻴﻪ ﻓﻲ ﻋﻘﺪﺓ‪ ،‬ﺃﻭ ﻛﻞ ﻭﺍﺣﺪﺓ ﻓﻲ ﻋﻘﺪﺓ‬ ‫ﺃﻭ ﺍﺛﻨﺘﻴﻦ ﻓﻲ ﻋﻘﺪﺓ‪ ،‬ﻭﺍﺛﻨﺘﻴﻦ ﻓﻲ ﻋﻘﺪﺓ ﺃﻭ ﺛﻼﺙ ﻓﻲ ﻋﻘﺪﺓ‪ ،‬ﺛﻢ ﻭﺍﺣﺪﺓ ﻓﻲ ﻋﻘﺪﺓ‪،‬‬ ‫ﺃﻭ ﻭﺍﺣﺪﺓ ﻓﻲ ﻋﻘﺪﺓ‪ ،‬ﺛﻢ ﺛﻼﺙ ﻓﻲ ﻋﻘﺪﺓ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﻣﺮﻩ ﺑﺜﻼﺙ ﻓﺘﺰﻭﺝ ﻋﻠﻴﻪ ﻓﻲ‬ ‫ﻋﻘﺪﺓ‪ ،‬ﺃﻭ ﻛﻞ ﻭﺍﺣﺪﺓ ﻓﻲ ﻋﻘﺪﺓ‪ ،‬ﺃﻭ ﺍﺛﻨﺘﻴﻦ ﻓﻲ ﻋﻘﺪﺓ ﻭﻭﺍﺣﺪﺓ ﻓﻲ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ‬ ‫ﻭﺍﺣﺪﺓ ﻓﻲ ﻋﻘﺪﺓ ﻭﺍﻻﺛﻨﺘﻴﻦ ﻓﻲ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﻭ ‪‬ﻛﻠﻪ ﺑﺨﻤﺲ ﻣﺮﺗﺒﺎﺕ‬ ‫ﺃﺭﺑﻌﺎ ﻓﺄﻗﻞ‪ ،‬ﻭﺇﻥ ﻓﺮﻕ ﺑﻴﻨﻬﻦ ﻓﻲ ﺍﻟﻮﻛﺎﻟﺔ ﺗﺰﻭﺝ ﻟﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ‬ ‫ﺗﺰﻭﺝ ﻟﻪ ‬ ‫ﺍﻟﻮﻛﻴﻞ ﻭﺍﺣﺪﺓ ﻓﻤﺎﺗﺖ ﻓﻼ ﻳﺘﺰﻭﺝ ﻟﻪ ﺑﻌﺪ‪ ،‬ﻭﺇﻥ ﺑﺎﻥ ﻓﺴﺎﺩ ﺍﻟﻨﻜﺎﺡ ﺗﺰﻭﺝ ﻟﻪ ﺑﻌﺪ‪،‬‬ ‫ﺇﻻ ﺇﻥ ﺗﺰﻭﺝ ﺑﻼ ﺷﻬﻮﺩ‪ ،‬ﻭﻻ ﺇﻥ ﻭ ‪‬ﻛﻠﻪ ﻓﺘﺰﻭﺝ ﻫﻮ ‬ ‫ﺃﺭﺑﻌﺎ ﺑﻨﻔﺴﻪ ﺑﻌﺪﻩ‪ ،‬ﻭﻟﻮ ﻣﺘﻦ‬ ‫ﺃﻭ ﺑ ‪‬ﻦ ﻣﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻋ ‪‬ﻴﻦ ﺍﻣﺮﺃﺓ ﻓﺘﺰﻭﺝ ﺃﻣﻬﺎ ﺃﻭ ﺑﻨﺘﻬﺎ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﻤﻊ ﻣﻌﻬﺎ‪،‬‬ ‫ﻟﺨﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻮﻛﺎﻟﺔ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺗﻴﻦ ﺃﻭ ﺛﻼﺛﺎ ﺃﻭ ﻭﺍﺣﺪﺓ ﻓﻠﻠﻮﻛﻴﻞ‬ ‫ﺃﻥ ﻳﺘﺰﻭﺝ ﻟﻪ ﺃﺧﺮﻯ‪ ،‬ﻭﺗﻠﺰﻣﻪ‪ ،‬ﻭﻻ ﻳﺘﺰﻭﺝ ﻟﻪ ﺇﻻ ﻭﺍﺣﺪﺓ ﺇﻥ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺛﻼﺙ‪،‬‬ ‫ﺃﺭﺑﻌﺎ ﻭﻻ ﺗﺼﺢ‬ ‫ﻭﻟﻮ ﻓﺎﺭﻗﻬﻦ ﺑﻌﺪ ﺍﻟﺘﻮﻛﻴﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺑﻬﻦ ﻓﻠﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﻟﻪ ‬ ‫ﻭﻛﺎﻟﺔ ﻓﻲ ﺧﻤﺲ ﺑﻌﻘﺪﺓ ﻭﻻ ﻓﻲ ﺍﻣﺮﺃﺓ ﻣﻊ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ‪ ،‬ﻭﻻ ﺯﻭﺝ‪ ،‬ﻭﻓﻲ‬ ‫ﻋﺪﺓ ﺃﻭ ﻣﺠﻮﺳﻴﺔ ﺃﻭ ﻭﺛﻨﻴﺔ ﺃﻭ ﻣﺤﺮﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ ﺇﺫﺍ ﻭﻛﻠﺖ ﻣﻦ‬ ‫ﻳﺘﺰﻭﺝ ﻟﻬﺎ ‬ ‫ﺭﺟﻼ)‪.(١‬‬ ‫ ا‪Z . N8 .a2,‬ء ‪6‬ث  ا‪./?,‬‬ ‫ﺇﻥ ﻭﻛﻠﻪ ﻋﻠﻰ ﻣﻌﻴﻨﺔ ﺇﺫﺍ ﺗﻤﺖ ﻋﺪﺗﻬﺎ ﺃﻭ ﺃﺳﻠﻤﺖ ﺃﻭ ﻋﻠﻰ ﺃﺧﺖ ﺯﻭﺟﺘﻪ ﺃﻭ‬ ‫ﻋﻠﻰ ﻓﻼﻧﺔ ﺇﺫﺍ ﻣﺎﺕ ﺯﻭﺟﻬﺎ ﻭﺍﻋﺘﺪﺕ ﺟﺎﺯ‪ ،‬ﻻ ﺇﻥ ﻭ ‪‬ﻛﻞ ﻋﺒﺪ ‬ ‫ﺭﺟﻼ ﺃﻥ ﻳﺘﺰﻭﺝ ﻟﻪ‬ ‫ﺇﺫﺍ ﻋﺘﻖ ﺃﻭ ﻣﺸﺮﻙ ﺇﺫﺍ ﺃﺳﻠﻢ‪ ،‬ﻭﻻ ﺇﻥ ﻗﺎﻟﺖ ﻟﻪ ﺍﻣﺮﺃﺓ‪ :‬ﺇﺫﺍ ﺗﻤﺖ ﻋﺪﺗﻲ ﺃﻭ ﻣﺸﺮﻛﺔ‬ ‫ﺇﺫﺍ ﺃﺳﻠﻤﺖ ﺃﻭ ﺃﻣﺔ ﺇﺫﺍ ﻋﺘﻘﺖ ﺃﻭ ﻃﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ ﺃﻭ ﻣﺸﺮﻙ ﺇﺫﺍ ﺑﻠﻎ ﺃﻭ ﺃﻓﺎﻕ ﺃﻭ‬ ‫ﺃﺳﻠﻢ ﻓﺘﺰﻭﺝ ﻟﻲ‪ ،‬ﻭﻻ ﺇﻥ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻭﻟﺪ ﻓﻼﻥ ﻃﻔﻠﺔ ﺃﻭ ﺍﺷﺘﺮﻯ ﺃﻣﺔ ﻓﺘﺰﻭﺟﻬﺎ ﻟﻲ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢٤/٦‬ ‪.٢٢٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪270‬‬ ‫ﻗﺪﻡ ﺃﻭ ‪‬‬ ‫ﺃﺧﺮ‪ ،‬ﻭﺟﺎﺯ‬‫ﻣﻮﺿﻌﺎ ﻟﻢ ﻳﺼﺢ ﻓﻌﻠﻪ ﺇﻥ ‪‬‬ ‫‬‫ﻭﺇﻥ ﺣﺪ ﻟﻪ ﻓﻲ ﺍﻟﻮﻛﺎﻟﺔ ﺯﻣﺎ ﻧﺎ ﺃﻭ‬ ‫ﺣﺪﻩ ﺑﻮﻗﺖ ﻣﺠﻬﻮﻝ ﻣﺜﻞ‪ :‬ﺇﻥ ﺟﺎﺀ ﺍﻟﺤﺮﺙ ﺃﻭ ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﺤﺼﺎﺩ ﺃﻭ ﺇﺫﺍ ﻭﺻﻠﺖ‬ ‫ﻣﻨﺰﻟﻚ ﻓﺘﺰﻭﺝ ﻟﻲ‪ ،‬ﺃﻭ ﻭﻛﻠﺘﻚ ﻋﻠﻰ ﺍﻟﺘﺰﻭﺝ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﻗﺼﺪ ﺇﻟﻰ‬ ‫ﺷﻲﺀ ﻣﻌﻴﻦ ﻣﻦ ﻣﺎﻟﻪ ﻓﺘﺰﻭﺝ ﻟﻪ ﺑﻼ ﺇﺫﻧﻪ ﻓﻲ ﺍﻟﻤﻌﻴﻦ ﺯﺍﻟﺖ ﻭﻛﺎﻟﺘﻪ)‪.(١‬‬ ‫ ا‪  .a2,‬ا واج @‪6@ BRZ !+ I‬د‬ ‫ﺇﻥ ﻗﺎﻝ‪ :‬ﺗﺰﻭﺝ ﻟﻲ ﺍﻣﺮﺃﺓ ﻓﻄﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻓﺰﻭﺟﻬﺎ ﻟﻪ ﺍﻟﻮﻛﻴﻞ ﻟﻢ ﺗﻠﺰﻣﻪ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻣﺮﺃﺓ ﺍﻟﻮﻛﻴﻞ ﺇﻥ ﻃﻠﻘﻬﺎ ﻗﻮﻻﻥ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺍﻣﺮﺃﺓ‪ ،‬ﻓﺘﺰﻭﺝ ﺍﻟﻮﻛﻴﻞ ﺍﻣﺮﺃﺓ ﻭﻃﻠﻘﻬﺎ ﺛﻢ‬ ‫ﺗﺰﻭﺟﻬﺎ ﻟﻪ ﺃﻭ ﺗﺰﻭﺟﻬﺎ ﺍﻟﻤﻮﻛﻞ ﻟﻌﺒﺪﻩ‪ ،‬ﺛﻢ ﻃﻠﻘﻬﺎ ﻓﺘﺰﻭﺟﻬﺎ ﺍﻟﻮﻛﻴﻞ ﻟﻪ ﻟﺰﻣﺘﻪ‪،‬‬ ‫ﻻ ﺇﻥ ﻋﻴﻨﻬﺎ ﻓﺘﺰﻭﺟﻬﺎ ﺍﻟﻮﻛﻴﻞ ﻟﻨﻔﺴﻪ ﺃﻭ ﻏﻴﺮﻩ ﺃﻭ ﺍﻟﻤﻮﻛﻞ ﺛﻢ ﻃﻠﻘﻬﺎ ﻓﺘﺰﻭﺟﻬﺎ ﻟﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻣﻪ ﻷﻧﻪ ﻋﻴﻨﻬﺎ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻭﻛﻠﻪ ﻓﻲ ﺍﻣﺮﺃﺗﻴﻦ ﺗﺤﻞ ﻟﻪ ﺇﺣﺪﺍﻫﻤﺎ ﻓﻔﻲ ﺟﻮﺍﺯ‬ ‫ﺍﻟﻮﻛﺎﻟﺔ ﻓﻴﻬﺎ ﻗﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺃﻭ ﻫﺬﻩ ﻓﺠﻤﻌﻬﻤﺎ ﺧﻴﺮ‪ ،‬ﻭﺇﻥ ﺧﻄﺒﻬﺎ ﺇﻟﻰ‬ ‫ﻭﻟﻴﻬﺎ ﻟﻠﻤﻮﻛﻞ ﻓﺰﻭﺟﻬﺎ ﻟﻪ ﻋﻠﻴﻪ ﻓﻘﺒﻞ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﺃﻭ ﺯﻭﺟﻬﺎ ﻟﻠﻤﻮﻛﻞ ﻓﻘﺒﻞ ﺍﻟﻮﻛﻴﻞ‪،‬‬ ‫ﺃﻭ ﺯﻭﺟﻬﺎ ﻋﻠﻴﻪ ﻓﻘﺒﻞ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﺣﻀﺮ ﺟﺎﺯ ﻭﺇﻥ ﻗﺎﻝ ﻟﻪ‪ :‬ﺯﻭﺟﺘﻬﺎ ﻟﻚ ﺇﻟﻰ‬ ‫ﻓﻼﻥ ﻋﻠﻖ ﺍﻟﻨﻜﺎﺡ ﺇﻟﻴﻪ ﻭﻟﻮ ﻗﺒﻠﻪ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﺑﺎﻟﺼﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺯ ﻋﻠﻰ‬ ‫ﺍﻟﻤﻮﻛﻞ ﺇﻥ ﻗﺒﻞ ﺍﻟﻮﻛﻴﻞ ﻭﻟﺰﻣﻪ ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﺍﻷﻭﻟﻴﻦ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺍﻟﻮﻟﻲ ﻟﻠﻮﻛﻴﻞ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻮﻛﻞ ﻓﻘﺒﻞ ﻫﻮ ﺟﺎﺯ‪ ،‬ﻭﻟﻮ ﺃﻧﻜﺮ ﺍﻟﻮﻛﻴﻞ ﺑﻌﺪ ﻻ ﺇﻥ ﺃﻧﻜﺮ ﻫﻮ ﻭﻗﺒﻞ ﺍﻟﻮﻛﻴﻞ‪،‬‬ ‫ﻭﻻ ﺇﻥ ﺃﻧﻜﺮ ﻭﻗﺒﻞ ﺍﻟﻤﻮﻛﻞ ﺑﻌﺪ)‪.(٢‬‬ ‫‬ ‫ر‪H‬ﻼ ‪H2‬ه [ @ت‪ ،‬أو ار‬ ‫ @‪ I‬زوج‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻟﻪ ﻓﻮﺟﺪﻩ ﻗﺪ ﻣﺎﺕ ﻭﺭﺛﺘﻪ ﺇﻥ ﻋﻘﺪ ﻗﺒﻞ ﻣﻮﺗﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﺴﺎﺑﻖ‬ ‫ﺃﻳﻀﺎ ﻷﻥ ﺍﻟﺤﻴﺎﺓ ﺃﻗﻌﺪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻭﺟﺪﻩ ﺍﺭﺗﺪ ﺃﻭ ﺟﻦ‪ ،‬ﻭﻻ ﻳﺪﺭﻙ ﻋﻠﻰ‬ ‫ﻭﺭﺛﺖ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٢٥/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٢٥/٦‬‬ ‫‪271‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ﺍﻟﻤﻮﻛﻞ ﻣﺎ ﺻﺮﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺪﺭﻙ ﻫﻮ ﺃﻭ ﻫﻲ ﻋﻠﻰ ﺍﻟﻮﻛﻴﻞ ﺃﻥ ﻳﺠﻠﺒﻬﺎ ﺃﻭ‬ ‫ﻳﻮﺻﻠﻬﺎ‪ ،‬ﻭﻻ ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺪﺭﻙ ﺍﻟﺜﻼﺛﺔ‬ ‫ﻭﻳﺮﺟﻊ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻮﻛﻞ)‪.(١‬‬ ‫ إن زوج ا‪? ,  @ 'a2@ .a2‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻟﻪ ﻣﻌﺘﻮﻗﺔ ﻓﻔﻲ ﻟﺰﻭﻣﻬﺎ ﻗﻮﻻﻥ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻠﺰﻭﻡ ﺃﻧﻬﺎ ﺣﺮﺓ‪ ،‬ﻭﻭﺟﻪ‬ ‫ﻋﺪﻣﻪ ﺃﻧﻬﺎ ﻣﻌﻴﺒﺔ ﺑﻌﺮﻕ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻗﺪ ﻧﻬﻰ ﻋﻦ ﺗﻐﻴﻴﺮ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻴﻀﺎﺀ‬ ‫ﻓﻜﺬﻟﻚ ﻋﻨﺪﻱ‪ ،‬ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻘﻮﻻﻥ‪ ،‬ﻷﻥ ﺑﻴﺎﺿﻬﺎ ﻻ ﻳﺰﻳﻞ ﻋﻨﻬﺎ ﻋﻴﺐ ﺍﻟﻌﺒﻮﺩﻳﺔ‬ ‫ﺃﺣﺪﺍ ﻓﺘﺰﻭﺝ ﻟﻬﺎ ﻣﻌﺘﻘﺎ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ﻓﻘﻮﻻﻥ‪،‬‬ ‫ﻭﻛﺬﺍ ﺍﻣﺮﺃﺓ ﺇﻥ ﺃﻣﺮﺕ ﺃﻭ ﺍﺳﺘﺨﻠﻔﺖ ‬ ‫ﻋﺒﺪﺍ ﺩﻓﻊ)‪.(٢‬‬ ‫ﺃﻭ ‬ ‫ إن زوج ا‪32 @ 'a2@ .a2‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﺰﻭﻳﺞ‬ ‫ﺑﻄﻞ ﺍﻟﺘﺰﻭﺝ ﺇﻥ ﺗﺰﻭﺝ ﻟﻪ ﻣﺠﻨﻮﻧﺔ‪ ،‬ﻭﺇﻥ ﻗﺒﻠﻪ ﺟﺎﺯ؛ ‬ ‫ﺃﻳﻀﺎ ﻗﺒﻮﻟﻬﺎ ﻭﺭﺩﻫﺎ‪ ،‬ﻭﻭﺟﻪ‬ ‫ﺍﻟﻤﺠﻨﻮﻧﺔ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻟﻪ ﻣﺠﻨﻮﻧﺔ ﻓﻲ ﺻﺤﻮﻫﺎ ﻓﻠﻪ ‬ ‫ﺍﻟﺮﺩ ﺃﻧﻬﺎ ﻣﻌﻴﺒﺔ ﻧﺎﻗﺼﺔ ﻻ ﻳﺘﻢ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ ﻛﻤﺎ ﻳﺘﻢ ﺑﺎﻟﻌﺎﻗﻠﺔ‪ ،‬ﻭﻷﻥ ﺍﻟﻨﻜﺎﺡ ﻳﺮﺩ‬ ‫ﺑﺎﻟﺠﻨﻮﻥ ﻓﻜﻴﻒ ﻳﻌﻘﺪ ﻋﻠﻴﻪ ﺑﻤﺠﻨﻮﻧﺔ؟ ﻭﻟﻮ ﺗﺰﻭﺟﻬﺎ ﻫﻮ ﺑﻨﻔﺴﻪ ﻟﻨﻔﺴﻪ ﻭﻇﻬﺮ ﺑﻬﺎ‬ ‫ﺟﻨﻮﻥ ﺳﺎﺑﻖ ﻟﻜﺎﻥ ﻟﻪ ﺭﺩﻫﺎ)‪.(٣‬‬ ‫ إن زوج ا‪=g 'a2@ .a2‬‬ ‫ﻋﻠﻖ ﺍﻟﺰﻭﺍﺝ ﺣﺘﻰ ﺗﺒﻠﻎ ﺍﻟﻄﻔﻠﺔ ﺇﻥ ﺗﺰﻭﺝ ﻟﻪ ﻃﻔﻠﺔ ﻭﻗﺪ ﻗﺎﻝ ﻟﻪ‪ :‬ﺗﺰﻭﺝ ﻟﻲ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺒﻠﻬﺎ ﺟﺎﺯ‪،‬‬ ‫ﻭﻟﻢ ﻳﻘﻞ‪ :‬ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺍﻣﺮﺃﺓ ﻋﻠﻖ ﻟﺒﻠﻮﻍ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢٥/٦‬ ‪.٢٢٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٢٦/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٢٦/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪272‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﺘﻪ ﻣﻦ ﺣﻴﻨﻪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﺇﻥ ﻟﻢ ﻳﻘﺒﻞ‪ ،‬ﻷﻥ ﺍﻟﺰﻭﺟﺔ ﺗﻜﻮﻥ ﺑﺎﻟﻐﺔ‬ ‫ﻭﻃﻔﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻄﻞ ﻣﻦ ﺣﻴﻨﻪ ﻷﻧﻬﺎ ﻣﻌﻴﺒﺔ ﺑﺎﻟﻨﻘﺺ‪ ،‬ﻭﺑﺄﻥ ﻟﻬﺎ ﺍﻹﻧﻜﺎﺭ ﺑﻌﺪ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻋﻤﺎ ﻧﻘﺼﺖ ﺍﻷﻣﺔ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﺑﺠﻮﺍﺯ ﺇﻧﻜﺎﺭﻫﺎ ﺑﻌﺪ ﻋﺘﻖ‪ ،‬ﻭﺇﻥ ﻭﻛﻠﺘﻪ‬ ‫‬ ‫ﺭﺟﻼ ﻟﻢ ﻳﺠﺰ ﺍﻟﻄﻔﻞ ﺇﻻ‬‫ﻃﻔﻼ ﻓﻜﺬﻟﻚ ﻋﻨﺪﻱ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪:‬‬‫ﻳﺘﺰﻭﺝ ﻟﻬﺎ ﻓﺘﺰﻭﺝ ‬ ‫ﺇﻥ ﻗﺒﻠﺖ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﻭﻟﻴﻚ ﺗﺰﻭﺝ ﻟﻬﺎ ﻏﻴﺮ ﺍﺑﻨﻪ ﻭﻋﺒﺪﻩ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻝ‪:‬‬ ‫ﻭﻟﻴﺘﻚ‪ ،‬ﻓﻐﻴﺮ ﺑﻨﺘﻪ ﻭﺃﻣﺘﻪ)‪.(١‬‬ ‫ إن زوج ا‪,a 'a2@ .a2‬‬ ‫ﻳﻠﺰﻡ ﺍﻟﻤﻮﻛﻞ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﻛﺘﺎﺑﻴﺔ ﺇﻥ ﻗﺎﻝ‪ :‬ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻞ‪:‬‬ ‫ﺍﻣﺮﺃﺓ ﻟﺰﻣﺘﻪ ﻷﻧﻬﺎ ﺣﺮﺓ ﻭﻳﺘﺒﺮﺃ ﺣﺎﻟﻒ ﺑﻬﺎ‪ ،‬ﻭﺑﺄﻣﺔ ﺇﻥ ﺣﻠﺖ ﻟﻪ ﻟﺨﻮﻑ ﻋﻨﺖ ﻭﻋﺪﻡ‬ ‫ﻃﻮﻝ‪ ،‬ﻭﺑﻄﻔﻠﺔ ﻣﻄﻠﻘﺎ ﻋﻨﺪﻱ ﺇﺫﺍ ﺃﺭﺳﻞ ﻓﻲ ﺣﻠﻔﻪ‪ ،‬ﻷﻥ ﻣﻦ ﻋﻘﺪ ﻟﻪ ﻋﻠﻰ ﻃﻔﻠﺔ‬ ‫ﻣﺘﺰﻭﺟﺎ‪ ،‬ﻭﺟﺎﺋﺰ ﻟﻪ ﺟﻤﺎﻋﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﺒﺮﺃ ﺇﻥ ﺃﺟﺎﺯﺕ ﺑﻌﺪ ﺑﻠﻮﻍ ﻋﻠﻰ‬ ‫‬‫ﻳﺴ ‪‬ﻤﻰ‬ ‫ﻧﻜﺎﺡ ﻣﺘﻌﻠﻖ ﺑﺤﺎﻟﻒ ﺃﻭ ﺑﻴﻊ ﻭﺇﻥ ﺑﻌﻘﺪ ﻓﺎﺳﺪ ﻛﻨﻜﺎﺡ ﻣﺤﺮﻣﺔ ﻭﺑﻴﻊ ﺭﺑﺎ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ‬ ‫ﺑﺬﻟﻚ ﺃﻭ ﺑﺤﺮﻣﺘﻪ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ‪ :‬ﻻ ﻳﺘﺒﺮﺃ ﺇﻻ ﺑﻌﻘﺪ ﺻﺤﻴﺢ ﻭﻻ ﻭﺟﻪ ﻟﻸﻭﻝ ﺳﻮﻯ‬ ‫ﻣﺮﺍﻋﺎﺓ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﻟﺤﻠﻒ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﺒﻴﻊ ﺑﻌﻜﺲ ﺫﻟﻚ)‪.(٢‬‬ ‫  و; ا‪ .a2‬أ @‪6‬ر@' ‪'a2‬‬ ‫ﺁﻣﺮﺍ ﻣﺤﺮﻣﺔ ﻣﺄﻣﻮﺭ ﻭﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﺰﻭﺟﻬﺎ ﻻﺑﻨﺘﻪ ﻭﺃﻣﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺑﻨﺖ‬ ‫ﺗﻠﺰﻡ ‬ ‫ﺍﻻﺑﻦ ﻓﻼﺯﻣﺔ ﻛﺎﻟﺒﻨﺖ ﺇﻥ ﻣﺎﺕ ﺃﺑﻮﻫﺎ ﺃﻭ ﺗﺠﻨﻦ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻻ ﻳﺘﻜﻠﻢ ﺃﻭ ﻏﺎﺏ ﺃﻭ ﻛﺎﻥ‬ ‫ﺃﺧﺮﺱ ﻻ ﻳﺘﻜﻠﻢ ﻭﻻ ﻳﻔﻬﻢ ﺑﺎﻹﺷﺎﺭﺓ‪ ،‬ﻭﻻ ﺑﻜﺘﺎﺑﺔ ﻭﻻ ﻳﻜﺘﺐ‪ ،‬ﻭﺇﻻ ﻟﻢ ﺗﻠﺰﻡ‪،‬‬ ‫ﻭﺟﺪ ﺍﻷﺏ ﻛﺎﻷﺏ ﺇﻥ ﻛﺎﻥ ﺃﻭ ﺍﻷﺏ ﻣﻴ ﺘﺎ ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺑﻨﺖ‬ ‫ﺍﻟﺒﻨﺖ ﻓﻼ ﺗﻠﺰﻡ ﻭﺇﻧﻤﺎ ﻟﺰﻣﺖ ﺍﻟﺒﻨﺖ ﻭﺑﻨﺖ ﺍﻻﺑﻦ ﻭﺑﻨﺖ ﺍﺑﻦ ﺍﻻﺑﻦ ﻋﻠﻰ ﺍﻟﺸﺮﻁ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢٦/٦‬ ‪.٢٢٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٢٧/٦‬‬ ‫‪273‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ ﻷﻥ ﺑﻨﺖ ﺍﻟﺮﺟﻞ ﻛﻨﻔﺴﻪ‪ ،‬ﻭﻟﻘﻮﺓ ﺟﺮ ﺍﻟﻤﻨﻔﻌﺔ ﻟﻨﻔﺴﻪ‪ ،‬ﻷﻧﻪ ﻳﺄﻛﻞ ﺻﺪﺍﻗﻬﺎ‬ ‫ﻛﺴﺒﺎ ﻟﻬﺎ ﻓﺄﻛﻞ ﻛﺴﺐ‬ ‫‬‫ﺑﺎﻟﻘﻬﺮ ﺃﻭ ﺑﺎﻟﺪﻻﻟﺔ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﻔﻌﻞ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﺭﺑﻤﺎ ﺳﻤﺎﻩ‬ ‫ﻭﻟﺪﻩ‪ ،‬ﻭﻷﻥ ﺍﻷﺏ ﻛﺎﻷﺳﺪ‪ ،‬ﻛﻠﻤﺎ ﻭﺛﺐ ﻋﻠﻰ ﺷﻲﺀ ﻓﻮﺗﻪ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﺗﻠﺰﻡ ﺍﻵﻣﺮ‬ ‫ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻟﻢ ﻳﻘﺒﻠﻬﺎ ﻟﻢ ﺗﺤﺘﺞ ﺇﻟﻰ ﻃﻼﻕ ﻟﻌﺪﻡ ﺻﺤﺔ ﺍﻟﻌﻘﺪ)‪.(١‬‬ ‫  و; ا‪ 'a2 .a2‬ا@!أة ﻻ ‪' .6‬‬ ‫ﺇﻥ ﺧﺮﺟﺖ ﻣﺤﺮﻣﺔ ﺍﻵﻣﺮ ﺃﻭ ﻣﺤﺮﻣﺔ ﻋﻨﻪ ﺃﻭ ﻻ ﺗﺠﺘﻤﻊ ﻣﻊ ﻣﻦ ﻋﻨﺪﻩ ﺑﻌﺪ‬ ‫ﻣﺲ ﺿﻤﻦ ﺍﻟﻤﺄﻣﻮﺭ ﺻﺪﺍﻗﻬﺎ ﺇﻥ ﻋﻠﻢ ﺃﻧﻬﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﻟﻮ ﺟﻬﻞ ﺃﻥ ﺫﻟﻚ ﺣﺮﺍﻡ ﺷﺮ ﻋﺎ‬ ‫ﻭﻏﺮﻩ ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺗﺴﺘﻤﺴﻚ ﺑﺎﻟﺰﻭﺝ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ ﻭﻳﺮﺟﻊ ﺑﻪ ﻋﻠﻰ ﺍﻟﻤﺄﻣﻮﺭ‪،‬‬ ‫ﻭﺇﻥ ﺧﺮﺟﺖ ﻛﺬﻟﻚ ﻗﺒﻞ ﺍﻟﻤﺲ ﻓﻼ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﻭﻻ ﻧﺼﻒ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‬ ‫ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ @ ‪ :‬ﺍﻟﻨﻜﺎﺡ ﺍﻟﻔﺎﺳﺪ ﻛﻠﻪ ﻻ ﺻﺪﺍﻕ ﻓﻴﻪ ﻭﻻ ﻣﺘﻌﺔ ﺇﻻ‬ ‫ﺇﻥ ﻣﺲ ﻓﻠﻬﺎ ﻣﺎ ﻓﺮﺽ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﺣﺪﺙ ﺍﻟﺘﺤﺮﻳﻢ ﻗﺒﻞ‬ ‫ﺍﻟﻤﺲ ﻓﻔﺮﻳﻀﺘﻬﺎ ﺃﻭ ﻧﺼﻔﻬﺎ ﻗﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻭﻟﻢ ﻳﻤﺲ ﻓﻼ ﺻﺪﺍﻕ ﻭﻻ‬ ‫ﻗﻬﺮﺍ ﺃﻭ ﺑﺮﺿﻰ ﻣﻦ ﻻ ﺭﺿﻰ ﻟﻪ ﻛﻄﻔﻠﺔ ﻋﻠﻴﻪ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪،‬‬ ‫ﻣﺘﻌﺔ‪ ،‬ﻭﻣﺲ ﺍﻟﺤﺮﺍﻡ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻓﺮﺽ ﺇﻥ ﻓﺮﺽ)‪.(٢‬‬ ‫  و; ا‪  .a2‬ا ح ='‬ ‫‬ ‫ﻭﻛﻴﻼ‪ ،‬ﻓﻲ ﺗﺰﻭﻳﺞ ﺣﺮﻣﺘﻪ‪ ،‬ﻭﻟﻢ ﻳﺤﺪﺩ ﻟﻪ ﺃﻥ‬‫ﺍﺧﺘﻠﻒ ﻓﻴﻤﻦ ﺟﻌﻞ ‬ ‫ﺭﺟﻼ‬ ‫ﻳﺰﻭﺟﻬﺎ ‬ ‫ﺭﺟﻼ ﺑﻌﻴﻨﻪ‪.‬‬ ‫ﻓﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ ﻟﻠﻮﻛﻴﻞ ﺃﻥ ﻳﺰﻭﺝ ﻧﻔﺴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻛﻔ ﺌﺎ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻭﺭﺿﻴﺖ ﺑﻪ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺑﺄﺱ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢٧/٦‬ ‪.٢٢٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٢٨/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪274‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻭﻛﻠﻪ ﺍﻟﻮﻟﻲ ﺃﻥ ﻳﺰﻭﺝ ﻧﻔﺴﻪ ﻓﺬﻟﻚ ﺟﺎﺋﺰ‪ ،‬ﻭﻻ‬ ‫ﺧﻼﻑ ﻓﻲ ﺫﻟﻚ)‪.(١‬‬ ‫ و‪ a‬ا‪#‬ن !أة   و ‬ ‫ﻭﻛﺎﻟﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻠﻤﺮﺃﺓ ﻓﻲ ﺗﺰﻭﻳﺠﻬﺎ ﻳﻘﻊ ﻣﻮﻗﻊ ﺍﻟﺘﺰﻭﻳﺞ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺍﻟﻤﺨﺼﻮﺹ‬ ‫ﺟﺎﺋﺮﺍ ﺃﻭ ‬ ‫ﻋﺎﺩﻻ‪.‬‬‫ﺑﻪ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺴﻢ ﻟﻪ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻛﺎﻟﺔ ﻣﺆﺑﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ‬ ‫ﻭﺇﻥ ﺯﺍﻝ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺬﻱ ﺟﻌﻞ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺯﺍﻝ ﺃﻣﺮﻩ‪ ،‬ﺑﻄﻠﺖ ﻭﻛﺎﻟﺘﻪ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﺎﻧﺖ ﻣﺆﺑﺪﺓ؛ ﻷﻥ ﺑﺰﻭﺍﻟﻪ ﻳﺰﻭﻝ ﺣﻜﻤﻪ‪ ،‬ﺍﻟﺬﻱ ﻟﻢ ﻳﻘﻢ ﺇﻻ ﺑﻪ)‪.(٢‬‬ ‫ و‪ a‬ا‪  /‬ا ح‬ ‫ﺇﻥ ﻭ ‪‬ﻛﻞ ﺍﻟﻮﻟﻲ ‬ ‫ﻋﺒﺪﺍ ﻓﻲ ﺗﺰﻭﻳﺞ ﺣﺮﻣﺘﻪ‪ ،‬ﺑﺈﺫﻥ ﺳﻴﺪ ﺍﻟﻌﺒﺪ‪ ،‬ﺟﺎﺯ ﺗﺰﻭﻳﺠﻪ‪،‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﺇﻥ ﺯﻭﺝ ﺍﻟﻌﺒﺪ ﺑﺎﻟﻮﻛﺎﻟﺔ‪ ،‬ﺑﻐﻴﺮ ﺭﺃﻱ ﺳﻴﺪﻩ‪،‬‬ ‫ﻓﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺘﺰﻭﻳﺞ ﻳﺜﺒﺖ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺜﺒﺖ‪ ،‬ﻭﻣﻦ ﺃﺟﺎﺯ ﺍﻟﺘﺰﻭﻳﺞ ﻭﺃﺛﺒﺘﻪ‪ ،‬ﻳﺮﻯ‬ ‫ﻟﺴﻴﺪ ﺍﻟﻌﺒﺪ ﻣﻦ ﺃﺟﺮﺓ ﻋﺒﺪﻩ‪ ،‬ﺑﻘﺪﺭ ﺍﺳﺘﻌﻤﺎﻟﻪ)‪.(٣‬‬ ‫ @‪ I‬و‪!+ 8‬ه  ا‪G‬اق إن  وج‬ ‫ﻭﻋﻠﻲ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﺗﺴﻤﻴﺔ ﻣﻨﻪ ﻓﺘﺰﻭﺝ ﻓﻌﻠﻴﻪ ﻣﺎ ﺃﻟﺰﻡ ﻧﻔﺴﻪ‪،‬‬ ‫‪‬‬‫ﻣﻦ ﻗﻴﻞ ﻟﻪ‪ :‬ﺗﺰﻭﺝ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﻓﻘﻂ‪ ،‬ﻭﺗﺴﺘﻤﺴﻚ ﺑﺎﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺝ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻔﺮﺽ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺇﻥ ﻣﺲ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺎﻝ ﺫﻟﻚ ﻻﻣﺮﺃﺓ‪ ،‬ﻭﺇﻥ ﺗﻔﺎﺩﻳﺎ ﺑﺮﺉ‪،‬‬ ‫ﺃﻳﻀﺎ)‪.(٤‬‬ ‫ﻭﺇﻥ ﺭﺍﺟﻊ ﻓﻲ ﺍﻟﻌﺪﺓ ﻟﺰﻣﻪ ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٩٣/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٩٣/٧‬ ‪.٥٩٤‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٩٥/٧‬ ‪.٥٩٦‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٢٨/٦‬‬ ‫‪275‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ @‪ I‬أ@! @‪ 'a2‬أن ‪ ,‬وج ' ! ‪$‬اق‬ ‫ﺇﻥ ﺃﻣﺮ ﺑﻨﻜﺎﺡ ﺑﻼ ﺻﺪﺍﻕ ﺑﺄﻥ ﻗﺎﻝ‪ :‬ﺗﺰﻭﺝ ﻟﻲ ﻋﻠﻰ ﺃﻥ ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻋﻘﺪ‬ ‫ﻋﻠﻴﻪ ﺑﻪ ﻷﻧﻪ ﺃﻣﺮﻩ ﺑﺄﻣﺮ ﺷﺮﻋﻲ ﻭﻫﻮ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺃﻣﺮ ﻏﻴﺮ ﺷﺮﻋﻲ ﻭﻫﻮ ﺃﻥ‬ ‫ﻻ ﺻﺪﺍﻕ‪ ،‬ﻓﻠﻴﻔﻌﻞ ﻣﺎ ﻫﻮ ﺷﺮﻋﻲ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻟﺸﺮﻋﻲ ﻓﻬﻮ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﺃﻣﺮﻩ ﺑﻪ‪،‬‬ ‫ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺇﻥ ﻣﺎ ﺧﺎﻟﻒ ﺷﺮﻋﻨﺎ ﻓﻬﻮ ﺭﺩ«)‪ ،(١‬ﻭﺇﻥ ﻋﻘﺪ ﻋﻠﻰ ﺃﻥ‬ ‫ﻻ ﺻﺪﺍﻕ ﻛﻤﺎ ﺃﻣﺮﻩ ﻓﻘﻴﻞ‪ :‬ﻳﺼﺢ ﺍﻟﻌﻘﺪ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﺢ ﻭﺃﻣﺎ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﺍﻟﻌﻘﺮ‬ ‫ﻋﻠﻲ ﻋﻠﻰ ﺃﻥ ﻻ ﺻﺪﺍﻕ‪ ،‬ﺃﻭ ﻗﺎﻝ‬ ‫ﻓﻼ ﺑﺪ ﻣﻨﻪ ﻭﻟﺰﻣﻪ ﻣﺎ ﺃﺻﺪﻕ ﻭﻗﺪ ﻗﺎﻝ ﻟﻪ‪ :‬ﺗﺰﻭﺝ ‪‬‬ ‫ﻋﻠﻲ ﻭﻻ ﺗﺬﻛﺮﻩ ﺇﻥ ﺳﺎﻭﻯ ﻋﻘﺮﻫﺎ ﺃﻭ ﺩﻭﻧﻪ ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺩﻭﻧﻪ ﻓﻸﻧﻪ ﻗﺪ‬ ‫ﻟﻪ‪ :‬ﺗﺰﻭﺝ ‪‬‬ ‫ﺟﺮ ﺇﻟﻴﻪ ﻧﻔﻌﻬﺎ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺗﺰﻭﺝ ﻋﻠﻴﻪ ﻋﻠﻰ ﺃﻥ ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻟﺰﻣﻪ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ‬ ‫ﻣﺎ ﺃﺻﺪﻕ ﺍﻟﻤﺄﻣﻮﺭ ﺃﻗﻞ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺳﺎﻭﺍﻩ ﻓﻸﻧﻪ ﻧﻔﺲ ﻣﺎ ﻳﻠﺰﻣﻪ ﻟﻮ ﺗﺰﻭﺝ ﻋﻠﻰ ﺃﻥ‬ ‫ﻻ ﺻﺪﺍﻕ ﻓﻜﺄﻧﻪ ﻟﻢ ﻳﺨﺎﻟﻒ ﺃﻣﺮﻩ ﻻ ﻓﻮﻗﻪ ﺇﻥ ﺩﻓﻊ ﺍﻟﻨﻜﺎﺡ ﻷﻧﻪ ﺃﺿﺮﻩ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﺪﻓﻌﻪ ﻟﺰﻣﻪ ﻭﻟﻮ ﻛﺎﻥ ﻓﻮﻕ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺰﻭﺝ ﺑﻪ ﺧﻴﺮ ﺍﻟﻤﻮﻛﻞ ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ‬ ‫ﺣﺘﻰ ﻣﺲ ﺛﺒﺖ ﺍﻟﻨﻜﺎﺡ ﻭﻟﺰﻡ ﻣﺎ ﻓﻮﻕ ﺍﻟﻌﻘﺮ ﺍﻟﻤﺄﻣﻮﺭ)‪.(٢‬‬ ‫ @‪ =R‬ا‪[  'a2@ .a2‬ر ا‪G‬اق‬ ‫ﺇﻥ ﻋﻴﻦ ﻟﻪ ﺻﺪﺍﻗﺎ ﻻ ﺍﻣﺮﺃﺓ ﻓﻌﻘﺪ ﻋﻠﻴﻪ ﺑﺪﻭﻧﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﻼ ﺻﺪﺍﻕ ﺑﺄﻥ ﻟﻢ ﻳﺬﻛﺮﻩ‬ ‫ﺃﻭ ﺑﺄﻥ ﺗﺰﻭﺝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻌﻴﻦ ﺃﻗﻞ ﻣﻦ ﻋﻘﺮﻫﺎ ﺑﻄﻞ‬ ‫ﺍﻟﻨﻜﺎﺡ ﺇﻻ ﺇﻥ ﺃﺟﺎﺯﻩ ﻷﻧﻪ ﺧﺎﻟﻒ‪ ،‬ﻭﻷﻧﻪ ﺗﺰﻭﺝ ﻟﻪ ﻭﺿﻴﻌﺔ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻄﺮﺩ‪ ،‬ﺇﺫ‬ ‫ﻳﺘﺰﻭﺝ ﺷﺮﻳﻔﺔ ﺑﻘﻠﻴﻞ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﺳﺎﻭﺍﻩ ﺃﻭ ﻛﺎﻥ ﺍﻟﻤﻌﻴﻦ ﺃﻛﺜﺮ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‬ ‫ﺃﻧﻬﺎ ﺗﺄﺧﺬ ﻣﺎ ﻋﻴﻦ ﻭﻟﻮ ﻟﻢ ﻳﺬﻛﺮﻩ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﺒﻴﻦ‬ ‫ﻟﻲ ﺃﻥ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺃﻭ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﻳﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﺎﻟﻌﻘﺮ‪ ،‬ﻷﻧﻪ ﻟﻢ‬ ‫ﻳﻌﻘﺪ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﻋﻴﻨﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٢٩/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪276‬‬ ‫ﻭﺇﻥ ﻋﻴﻦ ﺻﺪﺍﻗﺎ ﻭﺍﻣﺮﺃﺓ ﻟﺰﻡ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﺳﺎﻭﻯ ﻣﺎ ﻋﻘﺪ ﺑﻪ ﺍﻟﻤﻌﻴﻦ ﺃﻭ ﻛﺎﻥ‬ ‫ﺃﻗﻞ ﻣﻦ ﺍﻟﻤﻌﻴﻦ ﻭﺧﻴﺮ ﺑﺎﻷﻛﺜﺮ ﺑﻴﻦ ﺃﻥ ﻳﺠﻴﺰ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻷﻛﺜﺮ ﺃﻭ ﻳﺒﻄﻠﻪ‪ ،‬ﻭﺇﻥ ﻣﺲ‬ ‫ﻗﺒﻞ ﻋﻠﻢ ﺑﺎﻷﻛﺜﺮ ﻟﺰﻣﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﺰﻣﻪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺿﻤﻦ ﺍﻟﻤﺄﻣﻮﺭ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻤﻌﻴﻦ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﺍﻟﻨﻜﺎﺡ ﻣﻄﻠﻘﺎ‪ ،‬ﻟﻜﻦ ﻳﻀﻤﻦ ﺍﻟﻤﺄﻣﻮﺭ ﺍﻟﺰﺍﺋﺪ ﻣﻄﻠﻘﺎ ﻣﺲ ﺍﻟﺰﻭﺝ ﺃﻭ ﻟﻢ‬ ‫ﻳﻤﺲ‪ ،‬ﻭﻻ ﺗﻄﺎﻟﺐ ﺑﻪ ﺍﻟﺰﻭﺝ ﻓﺈﻧﻪ ﺇﻥ ﻓﺎﺭﻕ ﻗﺒﻞ ﺍﻟﻤﺲ ﻓﻠﻬﺎ ﻧﺼﻒ ﻣﺎ ﻋﻘﺪ‬ ‫ﺍﻟﻤﺄﻣﻮﺭ ﻣﻊ ﺿﻤﺎﻧﻪ ﻣﺎ ﻳﻨﻮﺑﻪ‪ ،‬ﻓﻠﻮ ﺃﻣﺮﻩ ﺑﺜﻼﺛﻴﻦ ﻓﺘﺰﻭﺝ ﻟﻪ ﺑﺄﺭﺑﻌﻴﻦ ﻭﻓﺎﺭﻕ ﻗﺒﻞ‬ ‫ﺍﻟﻤﺲ ﺃﻋﻄﻰ ﺧﻤﺴﺔ ﻋﺸﺮ ﻭﺍﻟﻤﺄﻣﻮﺭ ﺧﻤﺴﺔ‪ ،‬ﻓﺈﻥ ﺃﻋﻄﻰ ﻋﺸﺮﻳﻦ ﺭﺩ ﻟﻪ ﺍﻟﻤﺄﻣﻮﺭ‬ ‫ﺧﻤﺴﺔ)‪.(١‬‬ ‫‬ ‫ﺭﺟﻼ‪ ،‬ﻓﻲ ﺗﺰﻭﻳﺞ ﺣﺮﻣﺘﻪ‪ ،‬ﻋﻠﻰ ﺻﺪﺍﻕ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﻼ‬ ‫ﻭﺇﻥ ﻭ ‪‬ﻛﻞ ﺭﺟﻞ‬ ‫ﻳﻨﺒﻐﻲ ﻟﻠﻮﻛﻴﻞ ﺃﻥ ﻳﺰﻭﺝ ﺑﺄﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﺭﺿﻴﺖ ﺍﻟﻤﺮﺃﺓ ﺑﺪﻭﻥ ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﻥ ﺯﻭﺟﻬﺎ‪ ،‬ﺑﺪﻭﻥ ﺫﻟﻚ ﺑﺮﺿﺎﻫﺎ‪ ،‬ﻭﺩﺧﻞ ﺍﻟﺰﻭﺝ ﺃﻋﺠﺒﻨﻲ ﺛﺒﻮﺕ ﺍﻟﺘﺰﻭﻳﺞ‪،‬‬ ‫ﺃﻣﺎ ﻟﻢ ﻳﻜﻦ ﺷﺮﻁ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﻻ ﻳﺰﻭﺟﻬﺎ ﺇﻻ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪.‬‬ ‫ﻭﺇﻥ ﻭ ‪‬ﻛﻠﻪ ﻋﻠﻰ ﺃﻥ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻋﻠﻰ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﺰﻭﺟﻬﺎ ﺑﺮﺿﺎﻫﺎ‪ ،‬ﻋﻠﻰ‬ ‫ﺧﻤﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻓﻔﻲ ﺛﺒﻮﺕ ﺍﻟﺘﺰﻭﻳﺞ ﺍﺧﺘﻼﻑ؛ ﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺟﺎﺋﺰ ﺑﺮﺿﺎﻫﺎ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻥ ﻻ ﻳﺰﻭﺟﻬﺎ ﺇﻻ ﻋﻠﻰ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ ﻫﻜﺬﺍ‪ ،‬ﻟﻢ ﻳﻘﻊ‬ ‫ﺍﻟﺘﺰﻭﻳﺞ ﻭﻓﺮﻗﻮﺍ ﺑﻴﻦ ﻗﻮﻟﻪ‪) :‬ﻋﻠﻰ ﺃﻥ( ﻭ)ﻋﻠﻰ ﺃﻥ ﻻ(‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺧﺎﻟﻒ ﺍﻟﻮﻛﻴﻞ ﺃﻣﺮ ﺍﻟﻮﻟﻲ‪ ،‬ﺇﻥ ﺍﻟﺘﺰﻭﻳﺞ ﻻ ﻳﻘﻊ‪،‬‬ ‫ﻭﻳﺤﺘﺞ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﻤﺎ ﻃﻠﺒﺖ‪.‬‬ ‫ﻓﺈﻥ ﻓﻌﻞ ﻭﺯﻭﺝ‪ ،‬ﻭﺇﻻ ﻗﻄﻌﺖ ﺣﺠﺘﻪ‪ ،‬ﻭﺟﺎﺯ ﻟﻸﻭﻟﻴﺎﺀ ﺑﻌﺪﻩ ﺃﻥ ﻳﺰﻭﺟﻮﻫﺎ‪،‬‬ ‫ﻋﻠﻰ ﻣﺎ ﻃﻠﺒﺖ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻳﻮﺟﺒﻪ ﺍﻟﺤﻖ ﻟﻬﺎ ﻓﻲ ﺫﻟﻚ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٢٩/٦‬ ‪.٢٣٠‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٩١/٧‬‬ ‫‪277‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ =‪ 2‬ا‪ .a2‬ا‪  .a2‬ا‪G‬اق‬ ‫ﺇﻥ ﻓﻮﺿﻪ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﺑﺄﻥ ﻗﺎﻝ‪ :‬ﺗﺰﻭﺝ ﻋﻠﻲ ﺑﺼﺪﺍﻕ‪ ،‬ﻭﻟﻢ ﻳﻌﻴﻨﻪ‪ ،‬ﺃﻭ ﺳﻜﺖ‬ ‫‬ ‫ﺃﺻﻼ ﻻ ﺑﺘﻌﻴﻴﻦ ﻟﻠﺼﺪﺍﻕ ﺳﻮﺍﺀ ﻋﻴﻦ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﻟﻢ ﻳﻌﻴﻨﻬﺎ‬ ‫ﻋﻦ ﺫﻛﺮ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻧﻔﻌﺎ ﻟﻬﺎ‪ ،‬ﻟﺰﻣﻪ ﺍﻟﻨﻜﺎﺡ ﻣﻊ ﺍﻟﺼﺪﺍﻕ ﻏﻴﺮ ﺍﻟﺰﺍﺋﺪ‬ ‫ﻓﺤﺎﺑﻰ ﻣﻌﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﺗﻔﻖ ﻣﻌﻬﺎ ‬ ‫ﺍﻟﺬﻱ ﺣﺎﺑﻰ ﺑﻪ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﻭﺿﻤﻦ ﺍﻟﻤﺄﻣﻮﺭ ﺍﻟﺰﺍﺋﺪ ﻋﻨﺪ ﺍﷲ ﻻ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻋﻨﺪ‬ ‫ﺍﻷﻛﺜﺮ ﺗﻨﺎﺯﻉ ﻓﻴﻪ ﻟﺰﻡ ﻭﺿﻤﻦ‪ ،‬ﻭﻣﻘﺎﺑﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺑﻌﺾ‪ :‬ﺇﻥ ﺍﻟﻨﻜﺎﺡ ﻏﻴﺮ‬ ‫ﻻﺯﻡ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺄﻣﻮﺭ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺰﻳﺎﺩﺓ ﻓﺎﺣﺸﺔ‬ ‫ﻻ ﻳﺘﻐﺎﺑﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﻠﺰﻭﻡ ﺍﻟﻨﻜﺎﺡ ﻭﻟﺰﻭﻡ ﺿﻤﺎﻥ ﺍﻟﺰﺍﺋﺪ ﻓﻲ ﺍﻟﺤﻜﻢ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﺮﺃﺓ ﺇﻥ ﻧﻘﺺ ﻟﻬﺎ)‪.(١‬‬ ‫‬ ‫ @‪ =R‬ا‪ .a2‬أ@! @‪  'a2‬ا واج‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻟﻪ ﺍﻟﻮﻛﻴﻞ ﻭﺷﺮﻁ ﻋﻠﻴﻪ ﺍﻟﻮﻟﻲ ﻋﻨﺪ ﺍﻟﻌﻘﺪ ﺃﻥ ﺃﻣﺮﻫﺎ ﺑﻴﺪﻫﺎ ﺇﻥ ﺗﺰﻭﺝ‬ ‫ﻋﻠﻴﻬﺎ ﺃﻭ ﺗﺴﺮﻯ ﺧ ‪‬ﻴﺮ ﺍﻟﻤﻮﻛﻞ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﻭﺇﻥ ﺃﻣﺮﻩ ﺃﻥ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻪ ﺑﻔﺮﻳﻀﺔ‬ ‫ﻓﺨﺎﻟﻒ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻤﻮﻛﻞ ﺑﺎﻟﺨﻴﺎﺭ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻭﻛﻠﻨﻲ ﺃﻥ ﺃﺗﺰﻭﺟﻚ‬ ‫ﻟﻪ ﺑﻌﺸﺮﻳﻦ‪ ،‬ﻭﺃﻧﺎ ﺃﻓﻌﻞ ﺑﺜﻼﺛﻴﻦ ﺑﻄﻠﺖ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻀﻤﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺜﺒﺖ‬ ‫ﺍﻟﻨﻜﺎﺡ ﺇﻻ ﺇﻥ ﺭﺿﻴﻪ ﺍﻟﻤﻮﻛﻞ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﻤﻮﻛﻞ‪ :‬ﺃﻣﺮﺗﻚ ﺑﻜﺬﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻮﻛﻴﻞ‪:‬‬ ‫ﺑﺄﻛﺜﺮ ﺃﻭ ﺑﺎﻟﺨﻼﻑ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﻮﻛﻞ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻣﺪﻋﻴﺔ ﺇﺫﺍ ﺧﺎﻟﻔﺖ ﻭﻛﻴﻠﻬﺎ ﻓﻲ‬ ‫ﺫﻟﻚ ﻭﻓﻲ ﺍﻟﺸﺮﻭﻁ ﻭﻭﺭﺛﺘﻬﺎ ﻭﺭﺛﺔ ﺍﻟﻤﻮﻛﻞ ﺑﻤﻨﺰﻟﺘﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﻤﻮﻛﻞ‪ :‬ﺃﻣﺮﺗﻚ‬ ‫ﺃﻥ ﺗﺘﺰﻭﺝ ﻟﻲ ﻭﺃﻧﺎ ﻃﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ ﺃﻭ ﻣﺸﺮﻙ ﺃﻭ ﻋﺒﺪ ﺃﻭ ﻛﺎﻧﺖ ﻋﻨﺪﻱ ﺃﺭﺑﻊ ﻗﺒﻞ‬ ‫ﻗﻮﻝ ﺍﻟﻮﻛﻴﻞ ﺇﻥ ﻛﺬﺑﻪ ﻗﺎﻟﻪ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٣٠/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣١/٦‬ ‪.٢٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪278‬‬ ‫ﻭﺇﻥ ﺃﻣﺮﻩ ﺑﻤﻌﻴﻨﺔ ﻭﻫﻲ ﺑﻜﺮ ﻓﺘﻮﺍﻧﻰ ﺣﺘﻰ ﺗﺰﻭﺟﺖ ﺛﻢ ﺍﻓﺘﺮﻗﺎ ﺑﻮﺟﻪ ﻣﺎ ﻟﺰﻣﻪ ﺃﻱ‬ ‫ﺑﻜﺮﺍ ﻟﻢ ﺗﺬﻫﺐ ﺑﻜﺎﺭﺗﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﻤﺲ ﻭﺇﻥ‬ ‫ﺍﻟﺘﺰﻭﺝ ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻟﻪ ﻭﻛﺎﻧﺖ ﺑﺤﺎﻟﻬﺎ ‬ ‫ﻣﺴﺖ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻨﻜﺎﺡ ﻟﺘﻐﻴﺮ ﺣﺎﻟﻬﺎ ﺑﺎﻟﻤﺲ ﻭﻟﻮ ﻟﻢ ﺗﺰﻝ ﺑﻜﺎﺭﺗﻬﺎ‪ ،‬ﻷﻧﻬﺎ ﺣﻴﻨﺌﺬ‬ ‫ﻣﺤﻜﻮﻡ ﻟﻬﺎ ﺑﺤﻜﻢ ﺍﻟﺜﻴﺐ‪ ،‬ﺣﺘﻰ ﺇﻧﻬﺎ ﻻ ﻳﻜﺘﻔﻰ ﺑﻌﺪ ﺫﻟﻚ ﺑﺴﻜﻮﺗﻬﺎ ﻓﻲ ﺭﺿﻰ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﻞ ﺗﻌﺮﺏ ﻛﺎﻟﻌﺠﻮﺯ ﻋﻦ ﻧﻔﺴﻬﺎ ﻟﺰﻭﺍﻝ ﺣﻴﺎﺋﻬﺎ ﺃﻭ ﺑﻌﻀﻪ ﺑﻤﺲ ﺍﻟﺰﻭﺝ ﻟﻬﺎ‪،‬‬ ‫ﻭﻟﻮ ﻟﻢ ﺗﺰﻝ ﺑﻜﺎﺭﺗﻬﺎ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻫﻲ ﺑﻜﺮ ﻏﻴﺮ ﻣﺤﻜﻮﻡ ﺑﺤﻜﻢ ﺍﻟﺜﻴﺐ ﺃﻟﺰﻣﻪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺇﺫﺍ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻴﻪ ﺑﻌﺪ ﻓﺮﺍﻕ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﻮ ﻣﺴﻬﺎ ﻟﻌﺪﻡ ﺯﻭﺍﻝ ﻋﺬﺍﺭﺗﻬﺎ‪ ،‬ﻓﻠﻮ ﺃﻣﺮﻩ ﺑﺒﻜﺮ‬ ‫ﻏﻴﺮ ﻣﻌﻴﻨﺔ ﻓﺘﺰﻭﺝ ﻋﻠﻴﻪ ﻣﻦ ﻣﺴﺖ ﻭﻟﻢ ﺗﺰﻝ ﻋﺬﺍﺭﺗﻬﺎ ﻓﻘﻴﻞ‪ :‬ﻟﺰﻣﻪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﻣﺮﻩ ﺑﺜﻴﺐ ﻏﻴﺮ ﻣﻌﻴﻨﺔ‪ ،‬ﻓﻬﻞ ﻫﺬﻩ ﺛﻴﺐ ﺃﻡ ﻻ؟ ﻭﺭﺩ ﻓﻴﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﺇﻥ‬ ‫ﺑﻜﺮﺍ ﺃﻡ ﻟﻢ ﺗﻜﻦ ﺃﻭ‬ ‫ﺃﻣﺮﻩ ﺑﺎﻣﺮﺃﺓ ﻣﻌﻴﻨﺔ ﻫﻲ ﺑﻜﺮ ﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ ﻭﻗﺎﻝ‪ :‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ‬ ‫ﻗﺎﻝ ﻣﺎ ﻳﺘﻀﻤﻦ ﻫﺬﺍ ﻓﺘﺰﻭﺟﺖ ﻓﻔﻮﺭﻗﺖ ﻓﻌﻘﺪﻫﺎ ﻟﻪ ﻟﺰﻣﺘﻪ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﻭﺇﻥ ﻭﻛﻠﻪ ﻓﻲ ﺃﻣﺔ ﻭﻗﺖ ﻻ ﺗﺤﻞ ﻓﺘﺰﻭﺟﻬﺎ ﻟﻪ ﻭﻗﺖ ﺣﻠﺖ ﺧﻴﺮ‪ ،‬ﻷﻥ ﻭﻛﺎﻟﺘﻪ‬ ‫ﺍﻷﻭﻟﻰ ﻟﻴﺴﺖ ﺑﺸﻲﺀ‪ ،‬ﻭﺇﻥ ﻓﻲ ﻭﻗﺖ ﺗﺤﻞ ﻭﺗﺰﻭﺟﻬﺎ ﻟﻪ ﻭﻗﺖ ﻻ ﺗﺤﻞ ﻟﻢ ﻳﺼﺢ)‪.(١‬‬ ‫ ! ل ا‪ .a2‬أو ا‪ .a2‬أو ا!أة  ا‪a2‬‬ ‫ﺇﻥ ﻭﻛﻠﻪ ﻓﻲ ﻣﻌﻴﻨﺔ ﻓﺤﺮﻣﺖ ﺃﻭ ﺍﺭﺗﺪﺕ ﺃﻭ ﺍﻟﻤﻮﻛﻞ ﺛﻢ ﺃﺳﻠﻤﺎ ﺯﺍﻟﺖ ﻭﻛﺎﻟﺘﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﺃﺳﻠﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺭﺗﺪ ﺍﻟﻮﻛﻴﻞ ﺛﻢ ﺃﺳﻠﻢ ﺃﻭ ﺟﻦ ﻫﻮ ﺃﻭ ﺍﻟﻮﻛﻴﻞ ﺛﻢ‬ ‫ﺃﻓﺎﻕ ﻭﺇﻥ ﻋﻴﻦ ﻣﻦ ﻻ ﺗﺤﻞ ﺛﻢ ﺣﻠﺖ ﺯﺍﻟﺖ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻓﻼﻧﺔ ﺍﻟﻤﻌﻴﻨﺔ ﺃﻭ ﺍﻟﻄﻔﻠﺔ‬ ‫ﺃﻭ ﺍﻟﻤﺠﻨﻮﻧﺔ ﺃﻭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﻭ ﺍﻷﻣﺔ ﻓﻮﺟﺪﻫﺎ ﻗﺪ ﺑﺮﺋﺖ ﺃﻭ ﺑﻠﻐﺖ ﺃﻭ ﺃﻓﺎﻗﺖ ﺃﻭ‬ ‫ﺛﻴﺒﺎ ﻭﻟﻮ ﻣﺴﺖ ﻋﻨﺪ‬ ‫ﺃﺳﻠﻤﺖ ﺃﻭ ﻋﺘﻘﺖ ﺗﺰﻭﺟﻬﺎ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ ﻻ‪ ،‬ﻭﻟﺰﻣﻪ ﺇﻥ ﻋﻴﻦ ‬ ‫ﺍﻷﻭﻝ ﻷﻥ ﻣﺴﻬﺎ ﻻ ﻳﻐﻴﺮﻫﺎ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٣٢/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣٢/٦‬ ‪.٢٣٣‬‬ ‫‪279‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ @‪ I‬و‪a‬ﱠ' ا‪X‬ن ‪  N8‬و; ا@!أة @‬ ‫ﺇﻥ ﻭ ‪‬ﻛﻠﻪ ﺍﺛﻨﺎﻥ ﻋﻠﻰ ﻣﻌﻴﻨﺔ ﺟﺎﺯ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﻷﺣﺪﻫﻤﺎ‪ ،‬ﻭﻳﻘﺒﻞ ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻧﺴﻴﻪ ﻃﻠﻘﺎﻫﺎ ﻭﺃﻋﻄﻴﺎﻫﺎ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﺍﻟﻤﺘﻌﺔ)‪.(١‬‬ ‫‬ ‫ر‪H‬ﻼ دون أن ‪'a2‬‬ ‫ @‪ I‬زوج‬ ‫ﺑﻌﻴﺪﺍ ﻓﺄﻧﻜﺮ ﺑﻌﺪ ﻋﻠﻤﻪ‬ ‫ﻗﺮﻳﺒﺎ ﻟﻪ ﺃﻭ ‬ ‫ﻏﺎﺋﺒﺎ ‬ ‫ﺣﺎﺿﺮﺍ ﺃﻭ ‬ ‫‬‫ﺇﻥ ﺗﺰﻭﺝ ﻋﻠﻴﻪ ﻻ ﺑﺄﻣﺮﻩ‬ ‫ﻀﻮﻟﻲﻭﻫﻮ ﺍﻟﻤﺸﺘﻐﻞ ﺑﻤﺎ ﻻ ﻳﻌﻨﻴﻪﻭﻛﺄﻧﻪ ﻧﺴﺐ ﺇﻟﻰ ﺍﻟﺠﻤﻊ ﺷﺬﻭ ﺫﺍ‪،‬‬‫ﻟﺰﻡ ﺍﻟﻔ ‬ ‫ﻳﻌﺪﻩ ﺍﻟﺸﺮﻉ ﻓﻀﻮﻟ ‪‬ﻴﺎ ﻭﻟﻮ ﻃﻤﻊ ﻓﻲ ﺍﻹﺟﺎﺯﺓ ﺇﺫ ﻻ ﻭﻛﺎﻟﺔ ﻭﻻ ﺃﻣﺮ ﻭﻻ ﺍﺳﺘﺨﻼﻑ‬ ‫ﻭﻻ ﻭﻻﻳﺔ ﻋﺎﻣﺔ ﻛﻤﺎ ﺃﻥ ﻟﻠﻤﻮﻟﻰ ﺗﺰﻭﻳﺞ ﺃﻣﺘﻪ ﺃﻭ ﻋﺒﺪﻩ ﺑﻼ ﺇﺫﻥ ﻣﻨﻬﻢ ﻭﻻ ﺭﺿﻰ‪،‬‬ ‫ﻭﻛﻤﺎ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻸﺏ ‬ ‫ﻣﺜﻼ ﺗﺰﻭﻳﺞ ﻃﻔﻠﺘﻪ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻔﻪ ﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺗﺤﻞ ﻟﻠﻤﺘﺰﻭﺝ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻠﻪ ﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﺤﻞ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‬ ‫ﻣﻄﻠﻘﺎ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻟﻌﺪﻡ ﺻﺤﺔ ﺍﻟﻌﻘﺪ؛ ﻷﻥ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺑﻼ ﺃﻣﺮ ﻣﻨﻪ‬ ‫ﻏﻴﺮ ﻣﻨﻌﻘﺪ‪ ،‬ﻓﻼ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺣﻜﻢ ﺇﻥ ﻟﻢ ﻳﺠﺰﻩ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻟﻌﻞ ﻭﺟﻪ ﺍﻟﻘﻮﻝ‬ ‫ﺑﻠﺰﻭﻡ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﻧﺼﻔﻪ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﻮﻟﻲ ﻭﺍﻟﺸﻬﻮﺩ ﻇﻨﻮﺍ ﺃﻧﻪ ﻣﺄﻣﻮﺭ ﻭﻗﺪ ﻭﻗﻊ‬ ‫ﺍﻟﻌﻘﺪ ﻓﻲ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺤﺪ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﻠﻢ ﻳﻠﺰﻡ ﺍﻟﺼﺪﺍﻕ ﻭﻻ ﻧﺼﻔﻪ ﺍﻟﺮﺟﻞ ﻟﻌﺪﻡ‬ ‫‬ ‫ﻓﻌﻼ ﻳﻠﺰﻡ ﺑﻪ ﺍﻟﺼﺪﺍﻕ ﻟﻮ‬ ‫ﺇﺫﻧﻪ ﻭﻋﺪﻡ ﻗﺒﻮﻟﻪ ﺑﻌﺪ‪ ،‬ﻓﻌﻮﻗﺐ ﺑﻪ ﺍﻟﻔﻀﻮﻟﻲ ﺇﺫ ﻓﻌﻞ‬ ‫ﻭﻗﻊ ﺍﻟﻘﺒﻮﻝ ﺃﻭ ﻧﺼﻔﻪ ﻭﻳﻠﺰﻡ ﻋﻠﻴﻪ ﺫﻟﻚ ﺑﻪ ﻓﻌﻠﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﺣﺘﻰ ﺇﻥ ﻋﺪﻡ ﻗﺒﻮﻝ‬ ‫ﺻﺤﻴﺤﺎ ﺟﺎﺀ‬ ‫‬‫ﻋﻘﺪﺍ‬ ‫‬‫ﺍﻟﺮﺟﻞ ﺇﺫ ﻋﻠﻢ ﻛﺎﻟﻄﻼﻕ‪ ،‬ﻓﻠﺰﻡ ﺍﻟﻔﻀﻮﻟﻲ ﺫﻟﻚ ﻛﺄﻧﻪ ﻋﻘﺪ‬ ‫ﺑﻌﺪﻩ ﻃﻼﻕ ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﺍﻟﺼﺪﺍﻕ ﻛﻠﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﻤﺘﺰﻭﺝ ﻋﻠﻴﻪ ﺃﻭ ﻣﺎﺗﺖ‬ ‫ﻓﺎﻷﻗﻮﺍﻝ‪ ،‬ﻭﻻ ﺗﻮﺍﺭﺙ ﺑﻴﻨﻬﻤﺎ ﺇﻥ ﺭﺿﻲ ﺍﻟﺤﻲ ﺑﻌﺪ ﻣﻮﺕ ﺻﺎﺣﺒﻪ ﺇﻻ ﺇﻥ ﺃﺧﺒﺮ‬ ‫ﺃﻫﻠﻬﺎ ﻓﻴﺼﻠﻬﺎ ﻣﻦ ﺃﻫﻠﻬﺎ ﺍﻟﺬﻳﻦ ﻫﻢ ﻣﻦ ﻳﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺍﺑﺔ ﺃﻭ ﺍﻟﻮﻟﻲ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﺼﻠﻬﺎ ﻓﻼ ﻳﺆﺛﺮ ﺫﻟﻚ ﻓﻜﺄﻧﻪ ﻟﻢ ﻳﺨﺒﺮﻫﻢ ﻗﺒﻞ ﺍﻟﻨﻜﺎﺡ ﺃﻧﻪ ﻓﻀﻮﻟﻲ ﻭﺃﻥ ﺍﻟﺬﻱ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٣٣/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪280‬‬ ‫ﺃﺗﺰﻭﺝ ﻋﻠﻴﻪ ﻟﻢ ﻳﺄﻣﺮﻧﻲ ﻓﺈﻥ ﺷﺎﺀ ﻣﻦ ﻋﻘﺪ ﻋﻠﻴﻪ ﺃﺟﺎﺯ ﻭﺇﻥ ﺷﺎﺀ ﺭﺩ ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ‬ ‫ﺍﻟﻔﻀﻮﻟﻲ ﺣﻴﻨﺌﺬ ﺑﺎﺗﻔﺎﻕ)‪.(١‬‬ ‫ إ‪Z‬د ا‪ N8 .a2‬ا ح‬ ‫ﺇﻥ ﺃﺭﺍﺩ ﺍﻟﻮﻛﻴﻞ ﺃﻥ ﻳﺰﻭﺝ ﺣﺮﻣﺔ ﺍﻟﻤﻮﻛﻞ‪ ،‬ﺃﺷﻬﺪ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﺍﻟﻌﺪﻭﻝ ﻣﻦ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺍﺟﺘﻬﺪ ﻓﻲ ﻭﺿﻊ ﺃﻣﺎﻧﺘﻪ ﻓﻲ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻟﺌﻼ ﻳﻀﻴﻊ ﺷﻲﺀ ﻣﻦ ﺣﻖ ﺍﻟﻤﺮﺃﺓ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺼﺢ ﻟﻪ ﺍﻟﻌﺪﻭﻝ ﻋﻨﺪ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺍﺗﺴﻊ ﺑﻘﻮﻝ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻲ ﺟﻮﺍﺯ ﺷﻬﺎﺩﺓ ﻏﻴﺮ ﺍﻟﻌﺪﻭﻝ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻋﻠﻰ ﻗﻮﻝ ﺑﻌﺾ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻼ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ﺫﻟﻚ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﻨﻪ ﻓﻲ ﺫﻟﻚ ﺗﻘﺼﻴﺮ ﻭﻻ ﺗﻀﻴﻴﻊ)‪.(٢‬‬ ‫‬ ‫‪/8‬ا ! إذن ‪M‬ه‬ ‫ @‪ I‬زوج‬ ‫ﺟﺎﺯ ﻋﻠﻰ ﺁﻣﺮ ﻋﻘﺪ ﻋﺒﺪ ﺃﻣﺮﻩ ﻭﺇﻥ ﻟﻐﻴﺮﻩ ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻐﺎ‪ ،‬ﻷﻧﻪ ﺗﺠﺮﻱ ﻋﻠﻴﻪ‬ ‫ﺍﻷﺣﻜﺎﻡ ﻭﻳﻜﻠﻒ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﺰﻣﺘﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺟﻨﺲ ﻣﻦ ﻳﻌﻘﺪ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻭﻫﻢ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺣﺮﺍﺭ ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﺎﻝ ﻣﻤﻠﻮﻙ‪ ،‬ﻭﻣﺎ‬ ‫ﻛﺎﻥ ﻣﻨﻊ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻣﺎﻝ ﻣﻤﻠﻮﻙ ﻳﺼﺢ ﻣﺎ ﻋﻤﻞ‪ ،‬ﻭﻳﻠﺰﻡ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﺃﻻ‬ ‫ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﺗﺰﻭﺝ ﺑﻼ ﺇﺫﻥ ﻣﻦ ﺳﻴﺪﻩ ﻭﺃﺟﺎﺯ ﻟﻪ ﻗﺒﻞ ﺍﻟﻤﺲ ﻟﺠﺎﺯ‪ ،‬ﻓﻬﺬﺍ ﻛﻬﺬﺍ ﺇﻻ‬ ‫ﺃﻥ ﻓﻴﻪ ﺗﺒﺎﻋﺔ ﻛﻤﺎ ﻗﺎﻝ ﻭﻋﺼﻰ ﺑﺎﺳﺘﺨﺪﺍﻣﻪ ﺑﻼ ﺇﺫﻥ ﺭﺑﻪ ﻭﻳﻌﻄﻲ ﻟﺮﺑﻪ ﺃﺟﺮﺓ‬ ‫ﺍﺳﺘﺨﺪﺍﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻋﻘﺪ ﻟﻌﺒﺪ ﺇﻻ ﺑﺈﺫﻥ ﺳﻴﺪﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ‬ ‫ﻭﻋﻠﻴﻪ ﻓﺈﻧﻤﺎ ﻳﺰﻭﺝ ﺑﻨﺘﻪ ﻭﻟﻲ ﺩﻭﻧﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻴﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺼﺒﺔ ﺃﻣﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﺴﻠﻄﺎﻥ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺃﺑﻮﻫﺎ ﻟﻢ ﻳﻘﺪﻡ ﻋﻠﻰ‬ ‫ﺍﻟﺘﻔﺮﻳﻖ ﺇﻥ ﻣﺴﺖ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣٤/٦‬ ‪.٢٣٥‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٩٢/٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣٧/٦‬ ‪ ،٣٣٨‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.١٩٦/٢‬‬ ‫‪281‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ ‪ .a2‬ا‪  .=#‬أ@! ا واج‬ ‫ﻻ ﺗﺼﺢ ﺇﻣﺎﺭﺓ ﻃﻔﻞ ﻷﻧﻪ ﻻ ﺗﺼﺢ ﺗﺰﻭﺟﻪ ﻟﻨﻔﺴﻪ ﻓﻜﻴﻒ ﻳﺼﺢ ﺗﺰﻭﺟﻪ ﻟﻐﻴﺮﻩ‪،‬‬ ‫ﻭﻷﻧﻪ ﻏﻴﺮ ﻣﻜﻠﻒ ﻓﻼ ﻳﺸﻤﻠﻪ ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪# " ! ﴿ :‬‬ ‫‪] ﴾ ...' & % $‬ﺍﻟﻨﻮﺭ‪ ،[٣٢ :‬ﻓﺈﺫﺍ ﺃﻣﺮﺗﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ ‬ ‫ﺭﺟﻼ‬ ‫ﺃﻭ ﺃﻣﺮﻩ ﺭﺟﻞ ﺃﻥ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺓ ﺃﻭ ﺻﺒﻴﺔ ﻓﻔﻌﻞ ﻟﻢ ﻳﺠﺰ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻭﻟﻴﺘﻪ‬ ‫ﺃﻡ ﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺰﻭﺝ ﻭﻟﻴﺘﻪ ﻷﻧﻪ ﻳﻘﻮﻯ ﺑﻜﻮﻧﻪ ﻭﻟ ‪‬ﻴﺎ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪» :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ‬ ‫ﺑﻮﻟﻲ«)‪ ،(١‬ﻭﺃﻣﺎ ﻏﻴﺮﻫﺎ ﺑﺄﻥ ﻻ ﻳﻜﻮﻥ ﻟﻬﺎ ﻭﻟ ‪‬ﻴﺎ ﺃﻭ ﻏﺎﺏ ﺃﻭ ﺍﻣﺘﻨﻊ ﺑﻼ ﺣﻖ ﻓﺄﻣﺮﺗﻪ‬ ‫ﻓﻼ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺇﻣﺎﺭﺗﻪ ﻻ ﺗﺼﺢ‪ ،‬ﻷﻥ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﻳﺰﻭﺝ ﻭﻟﻴﺘﻪ ﺣﺘﻰ ﻳﺒﻠﻎ‪،‬‬ ‫ﻷﻧﻪ ﻟﻢ ﻳﺸﻤﻠﻪ ﺧﻄﺎﺏ ﻭﺃﻧﻜﺤﻮﺍ ﺍﻷﻳﺎﻣﻰ ﻓﻼ ﻳﺰﻭﺝ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﻷﻧﻪ ﻟﻮ ﺯﻭﺝ ﻟﻪ‬ ‫ﻭﻟﻴﻪ ﻟﻮﻗﻒ ﺇﻟﻰ ﺑﻠﻮﻏﻪ ﻭﻛﺬﺍ ﻟﻮ ﺯﻭﺟﻮﺍ ﻟﻪ ﺑﻼ ﻭﻟﻲ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻮﻗﻒ ﺇﺫﺍ ﺃﺟﺎﺯ‬ ‫ﻭﻟﻴﻪ ﺑﻞ ﻳﻤﻀﻲ ﻣﻦ ﺣﻴﻨﻪ ﻓﺈﻥ ﺷﺎﺀ ﺃﺑﻄﻠﻪ ﺇﺫﺍ ﺑﻠﻎ)‪.(٢‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﻭﻛﺎﻟﺔ ﺍﻟﺼﺒﻲ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﻓﺄﺟﺎﺯﻫﺎ ﻗﻮﻡ‪ ،‬ﻭﺃﺑﻄﻠﻬﺎ ﺁﺧﺮﻭﻥ‪ ،‬ﻭﺇﻥ‬ ‫ﺛﺒﺖ ﺍﻟﺘﺰﻭﻳﺞ ﺿﻤﻦ ﻣﻦ ﺍﺳﺘﻌﻤﻞ ﺍﻟﺼﺒﻲ‪ ،‬ﻗﺪﺭ ﻛﺮﺍﺀ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﺑﻨﻈﺮ ﺍﻟﻌﺪﻭﻝ)‪.(٣‬‬ ‫ﻭﺳﺌﻞ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻦ ﺻﺒﻲ ﻭﻛﻞ ﺃﻭ ﺃﺷﻬﺪ ﻋﻠﻰ ﺗﺰﻭﻳﺞ ﺃﻣﻪ‪ ،‬ﻭﻛﺎﻥ‬ ‫‬ ‫ﻋﺎﻗﻼ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻟﻢ ﻳﻌﺮﻑ‪ ،‬ﻳﺸﻬﺪ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪ‪ ،‬ﻓﻘﻴﻞ‬ ‫ﺳﺪﺍﺳ ‪‬ﻴﺎ ﻭﺍﺳﺘﻨﻄﻖ‪ ،‬ﻓﻮﺟﺪ‬ ‫ﻟﻪ‪ :‬ﻧﺸﻬﺪ ﻋﻠﻴﻚ‪ .‬ﺃﻧﻚ ﻗﺪ ﻭ ‪‬ﻛﻠﺖ ﻓﻼ ﻧﺎ ﻓﻲ ﺗﺰﻭﻳﺞ ﺃﻣﻚ ﻓﻼﻧﺔ‪.‬‬ ‫ﻓﻘﺎﻝ ﺍﻟﺼﺒﻲ‪ :‬ﺇﻳﻬﻲ‪.‬‬ ‫ﻓﻘﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻗﻞ‪ :‬ﻧﻌﻢ‪.‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٣٨/٦‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٩٦/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪282‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻭﻛﺎﻟﺘﻪ ﺟﺎﺋﺰﺓﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺍﻣﺮﺃﺓ ﺯﻭﺟﻬﺎ ﺍﺑﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺮﺍﻫﻖ‪ ،‬ﻭﻟﻬﺎ ﺇﺧﻮﺓ ﺭﺟﺎﻝ‪ ،‬ﻭﻫﻢ ﻛﺎﺭﻫﻮﻥ‪:‬‬ ‫ﺇﻥ ﺗﺰﻭﻳﺠﻬﺎ ﺟﺎﺋﺰ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻛﻔ ﺌﺎ ﻟﻬﺎ)‪.(١‬‬ ‫ ‪ .a2‬ا!أة  أ@! ا واج‬ ‫ﻻ ﺗﺼﺢ ﺇﻣﺎﺭﺓ ﺍﻣﺮﺃﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﺇﻣﺎﺭﺗﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻣﻦ ﻭﻟﻴﻬﺎ ﻋﻠﻰ ﻧﻜﺎﺡ ﺃﻭ‬ ‫ﻃﻼﻕ؛ ﻷﻧﻪ ﻻ ﻧﺼﻴﺐ ﻟﻠﻤﺮﺃﺓ ﻓﻲ ﻧﻜﺎﺡ ﺃﻭ ﻃﻼﻕ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪! ﴿ :‬‬ ‫" ﴾ ]ﺍﻟﻨﻮﺭ‪ ،[٣٢ :‬ﻓﺠﻌﻞ ﺇﻧﻜﺎﺡ ﺍﻷﻳﺎﻣﻰ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ‬ ‫ﺑﻮﻟﻲ«)‪ ،(٢‬ﻭﻟﻢ ﻳﻘﻞ‪ :‬ﺇﻻ ﺑﻮﻟﻲ ﺃﻭ ﻭﻟﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ ﺯﻭﺟﺖ ﻧﻔﺴﻬﺎ ﻣﻦ‬ ‫ﻏﻴﺮ ﻭﻟﻴﻬﺎ ﻓﻬﻲ ﺯﺍﻧﻴﺔ«)‪ ،(٣‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻻ ﺗﺰﻭﺝ ﻧﻔﺴﻬﺎ ﻻ ﻳﺼﺢ ﺃﻥ ﺗﺰﻭﺝ ﻏﻴﺮﻫﺎ‪،‬‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ a ` _ ^ ] \ [ Z Y ﴿ :‬‬ ‫ﻣﺆﺛﺮﺍ ﺇﺫ ﻟﻮﻻ ﺗﺄﺛﻴﺮﻩ ﻟﺰﻭﺟﻦ‬ ‫‬‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٢ :‬ﻓﺠﻌﻞ ﻋﻀﻠﻬﻢ ﻟﻬﻦ ﻋﻦ ﺍﺗﺨﺎﺫ ﺍﻷﺯﻭﺍﺝ‬ ‫ﺃﻧﻔﺴﻬﻦ ﻓﻴﻠﻐﻰ ﻋﻀﻠﻬﻢ‪ ،‬ﻟﻜﻦ ﺍﻵﻳﺔ ﺗﺤﺘﻤﻞ ﺍﻟﻤﻌﺎﺭﺿﺔ ﻓﻲ ﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﻭﺗﺤﺘﻤﻞ‬ ‫ﺍﻟﻨﻬﻲ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺆﺛﺮ ﻣﻨﻌﻬﻢ ﻭﻣﻌﺎﺭﺿﺘﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻄﻼﻕ ﺇﻻ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺇﻻ ﺑﻴﺪ ﺍﻟﺮﺟﻞ ﺇﻻ ﺇﻥ ﺧﻴﺮ ﺯﻭﺟﺘﻪ‬ ‫ﻣﻨﺴﻮﺑﺎ ﻟﻠﺮﺟﺎﻝ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ‪‬‬ ‫‬ ‫ﺑﻼ ﺗﻌﻠﻴﻖ ﺃﻭ ﺑﺘﻌﻠﻴﻖ ﻟﺸﻲﺀ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻄﻠﻴﻖ ﻳﺼﺢ ﻣﻨﻬﺎ ﻭﺃﺻﻠﻪ ﺍﻟﺘﺨﻴﻴﺮ ﺍﻟﺬﻱ ﺧﻴﺮ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻧﺴﺎﺀﻩ‪.‬‬ ‫ﻋﺒﺪﺍ ﺑﻼ ﺇﺫﻥ ﺭﺑﻪ ﺃﻥ‬ ‫‬‫‬ ‫ﻃﻔﻼ ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ ﺃﻭ‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻣﻦ ﻭ ‪‬ﻛﻞ‬ ‫ﻣﺸﺮﻛﺎ ﺃﻥ‬ ‫‬‫ﻳﺘﺰﻭﺝ ﺃﻭ ﻭﻛﻠﺖ ﻃﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﺃﻭ ﺃﻣﺔ ﻣﻦ ﻳﺰﻭﺟﻬﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﻭ‬ ‫ﻳﺰﻭﺝ ﺃﻭ ﻳﺘﺰﻭﺝ ﻟﻪ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﺃﺧﺮﻯ ﻭﻣﺲ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٦٠٢/٧‬ ‪.٦٠٤‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺨﺮﻳﺠﻪ ﻟﻜﻦ ﺍﻟﻤﻮﺟﻮﺩ‪» :‬ﻓﺰﻭﺍﺟﻬﺎ ﺑﺎﻃﻞ ﺑﺎﻃﻞ ﺑﺎﻃﻞ« ﻭﻗﺪ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪283‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ﻭﻟﻮ ﺟﻌﻠﺖ ﻭﺻﻴﺔ ﻓﻲ ﺗﺰﻭﻳﺠﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﻻ ﺃﻗﻮﻯ ﻋﻠﻰ ﺣﻠﻪ ﺇﻥ‬ ‫ﻋﻘﺪﺗﻪ ﻫﻲ‪.‬‬ ‫ﺑﻞ ﺗﻮ ‪‬ﻛﻞ ﻣﻦ ﻳﺰﻭﺟﻬﺎ ﻭﻣﻦ ﻳﺰﻭﺝ ﺑﻨﺘﻬﺎ‪ ،‬ﻭﻟﻮ ﺟﻌﻞ ﻟﻬﺎ ﺃﺑﻮﻫﺎ ﺃﻥ ﺗﺰﻭﺝ‬ ‫ﻧﻔﺴﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﻣﻦ ﺟﻌﻞ ﺗﺰﻭﻳﺞ ﻭﻟﻴﺘﻪ ﺇﻟﻴﻬﺎ ﺃﻭ ﺇﻟﻰ ﺃﻣﻬﺎ ﻭﻟﻢ ﻳﻘﻞ ﻟﻬﺎ‪:‬‬ ‫ﺃﻥ ﺗﻮﻛﻞ ﻓﺰﻭﺟﺖ ﻧﻔﺴﻬﺎ ﺃﻭ ﺃﻣﻬﺎ ﺑﻌﺪﻟﻴﻦ ﻭﻣﺴﺖ ﻓﺎﻟﻤﺨﺘﺎﺭ ﺃﻥ ﻟﻬﺎ ﺗﻮﻛﻞ‪ ،‬ﻭﻟﻮ‬ ‫ﻟﻢ ﻳﺄﻣﺮﻫﺎ ﺑﻪ ﻭﺇﻻ ﻟﻢ ﻧﻔﺮﻗﻬﻤﺎ)‪.(١‬‬ ‫ ‪ .a2‬ا!أة   و; ‪=3‬‬ ‫ﺍﻣﺮﺃﺓ ﻭ ‪‬ﻛﻠﻬﺎ ﻭﺍﻟﺪﻫﺎ‪ ،‬ﻭﺟﻌﻞ ﺃﻣﺮﻫﺎ ﻓﻲ ﻳﺪﻫﺎ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﻮﻛﻞ ﻭﻟﻴﻬﺎ ﺃﻥ‬ ‫ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻓﺈﻥ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺇﻻ ﻓﺘﻮ ‪‬ﻛﻞ ﻏﻴﺮﻩ ﺃﻥ ﻳﺰﻭﺟﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﺯﻭﺟﺖ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻟﻢ ﺗﻮ ‪‬ﻛﻞ ‬ ‫ﺭﺟﻼ ﻳﺰﻭﺟﻬﺎ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﻌﻦ‬ ‫‬ ‫ﺭﺟﻼ‪ ،‬ﺇﻧﻪ‬ ‫ﺃﺑﻲ ﺳﻔﻴﺎﻥ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﻟﻠﻨﺴﺎﺀ ﺃﻥ ﻳﺰﻭﺟﻦ ﺃﻧﻔﺴﻬﻦ‪ ،‬ﻭﻟﻮ ﺃﻭﻛﻠﺖ‬ ‫ﻳﻨﺘﻘﺾ ﺗﺰﻭﻳﺠﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻬﺎ ﻭﻟﻲ ﺣﺎﺿﺮ‪ ،‬ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺍﻟﺬﻱ ﺗﺰﻭﺟﻬﺎ‪،‬‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻲ ﺑﻠﺪ ﻻ ﺳﻠﻄﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻣﻤﻦ ﻳﺪﻳﻦ ﺑﺪﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺇﻻ‬ ‫ﺃﻫﻞ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﻻ ﻭﻟﻲ‪ ،‬ﺇﻥ ﻟﻬﺎ ﺃﻥ ﺗﻮﻛﻞ ﻣﻦ ﻳﺰﻭﺟﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻭﻛﻠﺘﻪ ﻓﻲ ﺗﺰﻭﻳﺠﻬﺎ‪ ،‬ﻓﺰﻭﺝ ﺑﻬﺎ ﻧﻔﺴﻪ‪ ،‬ﺇﻥ ﺫﻟﻚ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻻ ﺗﻘﺪﻡ ﻋﻠﻰ‬ ‫ﺍﻟﻔﺮﺍﻕ‪ ،‬ﺇﻥ ﺭﺿﻴﺖ ﺑﻪ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﺘﻮﻛﻞ ﻏﻴﺮﻩ ﺑﺰﻭﺟﻬﺎ‬ ‫ﺑﻪ‪ ،‬ﻭﺇﻥ ﻭﻛﻠﺘﻪ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻳﺰﻭﺝ ﻧﻔﺴﻪ ﺑﻬﺎ‪ ،‬ﻓﺠﺎﺋﺰ ﻟﻪ ﺃﻥ ﻳﺰﻭﺝ ﺑﻬﺎ ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻓﻲ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻣﻤﻦ ﻳﺪﻳﻦ ﺑﺪﻳﻦ ﺍﻹﺳﻼﻡ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٣٩/٦‬ ‪ ،٢٤٠‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٣١٣/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٤٠/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪284‬‬ ‫  &  و; و‪ .a‬ا‪.a2‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺗﺰﻭﻳﺞ ﻭﻛﻴﻞ ﺍﻟﻮﻛﻴﻞ ﻭﺍﻷﺣﻮﻁ ﺍﻟﺘﺠﺪﻳﺪ ﺇﻥ ﻟﻢ ﻳﻘﻊ ﻣﺲ‪ ،‬ﻭﺇﻥ‬ ‫ﻭ ‪‬ﻛﻠﺖ ﻣﻦ ﻳﺰﻭﺟﻬﺎ ﻓﺘﺰﻭﺟﻬﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﺃﻭ ﻭ ‪‬ﻛﻞ ﻣﻦ ﻳﺰﻭﺝ ﻭﻟﻴﺘﻪ ﻓﺘﺰﻭﺟﻬﺎ ﻟﻨﻔﺴﻪ‬ ‫ﻓﻘﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺮﺽ ﺑﺘﺰﻭﺝ ﺍﻟﻮﻛﻴﻞ ﺑﻬﺎ ﻟﻢ ﻳﺼﺢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻮﻛﻴﻞ‬ ‫ﺃﻥ ﻳﻮﻛﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻭﻻ ﻳﺠﻮﺯ ﻟﻤﻦ ﻭﻛﻠﻪ ﺍﻟﻮﻟﻲ ﺃﻭ ﺍﺳﺘﺨﻠﻔﻪ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺇﻻ‬ ‫ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻤﺖ ﺍﻟﻮﻟﻲ ﺍﻟﻤﻮﻛﻞ‪ ،‬ﻭﺇﻥ ﺃﻣﺮﻩ‬ ‫‬‫ﻣﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺰﻭﺟﻬﺎ‬ ‫ﻓﻼ ﻳﺰﻭﺟﻬﺎ ﺇﻻ ﻣﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻣﺮ ﺍﻟﻮﻟﻲ ﻛﺘﻮﻛﻴﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﺃﺑﺎ)‪.(١‬‬ ‫ وﻻ ا‪!5‬ك ‪ ?8 N8‬ا واج‬ ‫ﺍﺳﺘﺤﺴﻦ ﺃﻥ ﻻ ﻳﻌﻘﺪ ﻣﺸﺮﻙ ﻋﻠﻰ ﻣﺴﻠﻢ‪ ،‬ﻭﺃﺟﻴﺰ ﻭﻟﻮ ﻏﻴﺮ ﺃﺏ‪ ،‬ﻭﺇﻥ ﺯﻭﺝ‬ ‫ﺫﻣﻲ ﻣﻮﺣﺪﺓ ﻭﻣﺴﺖ ﻓﻔﻲ ﺍﻟﺘﻔﺮﻳﻖ ﻗﻮﻻﻥ‪ :‬ﻭﺟﻪ ﻛﺮﺍﻫﺔ ﻋﻘﺪ ﺍﻟﻤﺸﺮﻙ ﻋﻠﻰ ﻣﺴﻠﻢ‬ ‫ﺃﻥ ﺍﻟﻨﻜﺎﺡ ﺃﻣﺮ ﻗﻮﻱ ﻓﻴﻪ ﻧﻮﻉ ﻗﺮﺑﺔ ﻓﻼ ﻳﻠﻲ ﺍﻟﻤﺸﺮﻙ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻠﻲ ﺫﺑﺢ‬ ‫ﺍﻟﻀﺤﻴﺔ ﺃﻭ ﻧﺤﻮﻫﺎ‪ ،‬ﻭﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﻳﻠﻲ ﺍﻟﻤﺸﺮﻛﻮﻥ ﺷﻴ ﺌﺎ ﻣﻦ ﺃﻣﻮﺭﻧﺎ«)‪،(٢‬‬ ‫ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﻻ ﺗﺴﺘﻌﻤﻠﻮﺍ ﺍﻟﻤﺸﺮﻛﻴﻦ«)‪ ،(٣‬ﺃﻱ‪ :‬ﻻ ﺗﺠﻌﻠﻮﻫﻢ ﻭﻻﺓ ﻋﻠﻰ ﺷﻲﺀ‪،‬‬ ‫ﻭﺍﻹﻧﻜﺎﺡ ﻭﻻﻳﺔ ﻭﺃﻣﺎﺭﺓ ﻣﺜﻞ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﺍﻹﻣﺎﺭﺓ ﻋﻠﻰ ﺑﻠﺪﺓ ﺃﻭ ﻋﺴﻜﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﺳ ‪‬ﻤﻲ‬ ‫ﻋﻘﺪﺍ ﻷﻧﻪ ﺗﻠﺰﻡ ﺫﻟﻚ ﺍﻟﻤﺴﻠﻢ ﺑﻘﺒﻮﻟﻪ ﺇﻳﺎﻫﺎ ﺇﺫﺍ ﺯﻭﺟﻬﺎ‬ ‫ﺇﻋﻄﺎﺀ ﺍﻟﻤﺸﺮﻙ ﻭﻟﻴﺘﻪ ‬ ‫ﺍﻟﻤﺸﺮﻙ)‪.(٤‬‬ ‫ﺃﻣﺎ ﺇﻥ ﻭ ‪‬ﻛﻞ ﺫﻣ ‪‬ﻴﺎ ﻓﻲ ﺗﺰﻭﻳﺞ ﻣﺴﻠﻤﺔ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺠﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ‬ ‫ﺍﻟﺬﻣﻲ ﻻﺑﻨﺘﻪ ﺍﻟﻤﺴﻠﻤﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٤٠/٦‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻹﻣﺎﺭﺓ‪ :‬ﺑﺎﺏ‪ ،١٠٩ :‬ﺗﺮﻙ ﺍﻹﻣﺎﻡ ﺍﻻﺳﺘﻌﺎﻧﺔ‬ ‫ﺑﺎﻟﻤﺸﺮﻙ‪ ،‬ﺡ‪ ،٨٧٠٧ :‬ﺑﻠﻔﻆ‪» :‬ﺇﻧﺎ ﻻ ﻧﺴﺘﻌﻴﻦ ﺑﻤﺸﺮﻙ«‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٤٠/٦‬‬ ‫‪285‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ﻭﺇﻥ ﺯﻭﺝ ﺍﻟﺬﻣﻲ ﺑﺎﻟﻮﻛﺎﻟﺔ ﺃﻭ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﺩﺧﻞ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﻴﺨﺮﺝ ﻓﻲ ﺍﻟﻔﺮﻗﺔ‬ ‫ﺑﻴﻨﻬﻤﺎ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﺳﺒﺐ ﻣﻦ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﺳﺒﺐ ﻣﻦ ﺍﻟﻮﻻﻳﺔ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻋﻦ ﺭﺟﻞ‪ ،‬ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻣﻦ ﻭﺻﻲ ﻣﺸﺮﻙ‪ ،‬ﻭﺍﻟﺸﻬﻮﺩ‬ ‫ﻣﺴﻠﻤﺎ ﻳﺰﻭﺝ ﻣﻦ‬ ‫‬‫ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺸﺮﻙ‪ ،‬ﻭﻟﻜﻦ ﻳﺤﻀﺮ ﻭﻳﺄﻣﺮ‬ ‫ﻳﺮﻳﺪ ﺃﻥ ﻳﺰﻭﺝ)‪.(٢‬‬ ‫ ا‪  $2‬ا‪ ,‬و;‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻮﺻﺎﻳﺔ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﻓﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ‪ ،‬ﻭﺍﻷﻭﻟﻴﺎﺀ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻮﺻﻲ‪،‬‬ ‫ﻛﺎﻥ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﻣﻦ ﺍﻷﺏ‪ ،‬ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻷﻭﻟﻴﺎﺀ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻳﺠﻮﺯ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ‪ ،‬ﻛﻤﺎ ﻳﺠﻮﺯ ﻣﻦ ﺍﻷﺏ)‪.(٣‬‬ ‫  و; ‪ !+‬ا‪$2‬‬ ‫ﻣﻦ ﺟﻌﻞ ﻭﺻ ‪‬ﻴﺎ ﻓﻲ ﺗﺰﻭﻳﺞ ﺍﺑﻨﺘﻪ‪ ،‬ﻓﺰﻭﺟﻬﺎ ﺟﺪﻫﺎ ﺃﺑﻮ ﺃﺑﻴﻬﺎ‪ ،‬ﺇﻥ ﺫﻟﻚ ﺟﺎﺋﺰ‪،‬‬ ‫ﻭﺇﻥ ﺯﻭﺝ ﺍﻟﻮﺻﻲ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﺟﻌﻞ ﺃﺑﻮ ﺍﻟﺒﻨﺎﺕ ﻟﻮﺻﻴﻪ ﻓﻲ ﺗﺰﻭﻳﺠﻬﻦ‪ :‬ﺃﻥ‬ ‫ﻳﻮﺻﻲ ﺍﻟﻮﺻﻲ ﻓﻲ ﺗﺰﻭﻳﺠﻬﻦ ﻓﺠﺎﺋﺰ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻭﺻﻲ ﺑﻌﺪ ﻭﺻﻲ‪ ،‬ﺇﺫﺍ ﺟﻌﻞ ﻟﻬﻢ‬ ‫ﺍﻷﺏ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﺠﺪ ﻭﻻ ﻏﻴﺮﻩ‪ ،‬ﺃﻥ ﻳﻮﺻﻲ ﻓﻲ ﺗﺰﻭﻳﺞ ﺃﺣﺪ ﻣﻦ ﻧﺴﺎﺋﻪ‪ ،‬ﺇﻻ‬ ‫ﺍﻷﺏ ﻭﺣﺪﻩ)‪.(٤‬‬ ‫  و; ا‪ $2‬ا=‪rM‬‬ ‫ﺇﻥ ﺃﻭﺻﻰ ‬ ‫ﺭﺟﻼ ﻓﺎﺳﻘﺎ ﻓﻲ ﺗﺰﻭﻳﺞ ﺑﻨﺎﺗﻪ‪ ،‬ﻓﻼ ﺗﻨﺰﻉ ﺍﻟﻮﺻﺎﻳﺔ ﻣﻨﻪ‪ ،‬ﻛﻤﺎ ﺗﻨﺰﻉ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﺝ ‪.٥٩٦/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦١٣/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٣٣/٧‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٣٢/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪286‬‬ ‫ﻣﻦ ﻳﺪﻩ ﺍﻟﻮﺻﺎﻳﺔ‪ ،‬ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﻫﺬﺍ ﺧﻴﺎﻧﺔ‪ ،‬ﻓﺈﻥ ﺯﻭﺝ ﺑﻐﻴﺮ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻧﻘﺾ ﺫﻟﻚ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﻒﺀ‪ ،‬ﺃﻭ ﺃﻛﺮﻫﻬﻦ‪ ،‬ﺃﻭ ﺯﻭﺝ ﻋﻠﻰ ﺧﻼﻑ ‪‬‬ ‫ﺍﻟﺴﻨﺔ ﺑﻜﻒﺀ‪ ،‬ﻭﺭﺿﻰ ﻣﻨﻬﻦ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ ﻭﺗ ‪‬ﻢ)‪.(١‬‬ ‫ﺯﻭﺟﻬﻦ ﻋﻠﻰ ‪‬‬ ‫  و; ا‪ $2‬ا‪!5‬ك‬ ‫ﻣﺸﺮﻛﺎ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺠﻪ ﻟﻠﻤﺴﻠﻤﺔ‪ ،‬ﻭﻟﻜﻦ ﻳﺤﻀﺮ ﻭﻳﺄﻣﺮ‬ ‫‬‫ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺻﻲ‬ ‫ﻣﺴﻠﻤﺎ ﻳﺰﻭﺝ)‪.(٢‬‬ ‫‬ ‫ ا‪R,M‬ﻼف ا!أة ‪  I‬و‪H‬‬ ‫ﻣﺠﻮﺯﺍ ﻟﻬﺎ‬ ‫‬‫ﺗﺴﺘﺨﻠﻒ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ ﺃﻭ ﺍﻟﻤﺸﺮﻛﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ ﺃﻭ ﺗﻮﻛﻞ ﺃﻭ ﺗﺄﻣﺮ‬ ‫ﻟﻮﻟﻴﻬﺎ ﺃﻭ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻭﺃﻭﻟﻰ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﺰﻭﺟﻬﺎ‬ ‫ﺑﻌﻴﺪﺍﺑﺄﻥ‬ ‫ﺍﻹﻣﺎﻡ ﺑﻨﻔﺴﻪ ﻟﻤﻦ ﺃﺭﺍﺩﺕ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻭﻟﻲ ﺳﻮﺍﻩ ﻭﻟﻮ ﻗﺼ ‪‬ﻴﺎﺃﻱ‪ :‬‬ ‫ﻛﺎﻥ ﺍﻟﺒﻌﻴﺪ ﺯﻭﺟﻬﺎ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺯﻭﺟﻬﺎ ﻭﻟﻴﻬﺎ ﻟﻨﻔﺴﻪ ﺟﺎﺯ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‬ ‫ﺍﻟﻤﻨﻊ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻗﺘﺼﺮ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻭﺟﻬﻪ ﺃﻧﻪ ﻛﺎﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﻮﺍﺣﺪ‬ ‫ﻣﺸﺘﺮﻳﺎ ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ # " ! ﴿ :‬ﺍﻟﻨﻮﺭ‪ ،[٣٢ :‬ﺃﻱ‪:‬‬ ‫‬‫ﺑﺎﺋﻌﺎ‬ ‫ﻻ ﻳﻜﻮﻥ ‬ ‫ﺯﻭﺟﻮﻫﺎ ﻟﻐﻴﺮﻛﻢ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ‪ :‬ﺍﻧﻜﺤﻮﻫﻦ ﺑﺄﻧﻔﺴﻜﻢ‪ ،‬ﻭﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ‬ ‫ﺑﻮﻟﻲ«)‪ ،(٣‬ﺃﻱ‪ :‬ﻻ ﻳﺘﻢ ﻧﻜﺎﺡ ﺑﻴﻦ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﺇﻻ ﺑﻮﻟﻲ ﺛﺎﻟﺚ ﻟﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﻣﺜﻞ‬ ‫ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻭﺳﺎﺋﺮ ﺍﻟﻌﻘﻮﺩ ﻓﺈﻧﻬﺎ ﺑﻴﻦ ﺍﺛﻨﻴﻦ ﻭﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻳﺰﻭﺟﻬﺎ ﻟﻨﻔﺴﻪ ﻷﺩﻯ‬ ‫ﺇﻟﻰ ﺃﻥ ﻳﻄﻠﺒﻬﺎ ﻟﻠﺘﺰﻭﺝ ﻭﻳﺰﻭﺝ ﻭﻟﻴﻬﺎ ﺃﻣﺘﻬﺎ ﻭﻋﺒﺪﻫﺎ ﻭﻟﻘﻴﻄﻬﺎ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺗﻌﻠﻖ ﻟﻪ‬ ‫ﻣﻦ ﻋﺒﻴﺪ ﻭﺇﻣﺎﺀ)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٣٣/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٣٣/٧‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٤٠/٦‬ ‪.٢٤١‬‬ ‫‪287‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ ‪ 3‬ح ا‪ /‬ﻼ إذن @‪2‬ﻻ'‬ ‫ﺻﺢ ﻧﻜﺎﺡ ﻋﺒﺪﻫﺎ ﺑﻨﻔﺴﻪ ﺇﻥ ﺃﺟﺎﺯﺗﻪ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺟﺎﺯﺗﻪ ﻗﺒﻠﻪ‬ ‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺭﻭﻱ‪ :‬ﺃﻳﻤﺎ ﻋﺒﺪ ﺗﺰﻭﺝ ﺑﻼ ﺇﺫﻥ ﻣﻮﻻﻩ ﻓﻬﻮ ﺯﺍﻥ‪ ،‬ﻭﺭﻭﻯ ﺍﺑﻦ ﻋﻤﺮ‪:‬‬ ‫ﻓﻬﻮ ﺑﺎﻃﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﻴﺰ ﻟﻪ ﺑﻞ ﺗﺄﻣﺮ ﻣﻦ ﻳﺠﻴﺰ‪ ،‬ﻭﺇﻥ ﻭﻛﻠﺖ ﺍﻟﻤﺮﺃﺓ ﺃﻭ‬ ‫ﺭﺟﻼ ﻳﻮﻛﻞ ﺃﻭ ﻳﺴﺘﺨﻠﻒ ﺃﻭ ﻳﺄﻣﺮ ﻣﻦ ﻳﺰﻭﺟﻬﺎ ﻓﻘﻮﻻﻥ‪،‬‬‫‬‫ﺍﺳﺘﺨﻠﻔﺖ ﺃﻭ ﺃﻣﺮﺕ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﻘﺾ ﺇﻥ ﺯﻭﺟﺖ ﻧﻔﺴﻬﺎ ﺃﻭ ﺑﻨﺘﻬﺎ ﺃﻭ ﺃﻣﺘﻬﺎ ﺃﻭ ﻣﻦ ﻫﻲ ﺧﻠﻴﻔﺘﻬﺎ ﺃﻭ‬ ‫ﻭﺻﻴﺔ ﻟﻬﺎ)‪.(١‬‬ ‫ ‪ .a2‬ر‪  IH‬أ@! ا واج‬ ‫ﺇﻥ ﻭ ‪‬ﻛﻠﺖ ﺭﺟﻠﻴﻦ ﺛﺒﺖ ﺍﻟﻌﻘﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻵﺧﺮ ﻭﺇﻥ‬ ‫‬ ‫ﻛﺎﻣﻼ‬ ‫ﻟﻢ ﻳﻌﻠﻢ ﺍﻷﻭﻝ ﻃﻠﻘﺎﻫﺎ‪ ،‬ﻭﺃﻋﻄﻰ ﻛ ‪‬ﻞ ﺭﺑﻊ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﻟﻤﺎﺱ ﺻﺪﺍﻗﺎ‬ ‫ﻭﻏﻴﺮﻩ ﺭﺑﻌﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻓﺼﺪﺍﻕ ﻭﺭﺑﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺿﺎ ﻓﺎﻟﻤﺘﻌﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﺴﺎ ﻓﺼﺪﺍﻗﻲ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﻣﺲ ﻭﺍﺣﺪ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻋﻠﻰ ﻏﻴﺮﻩ ﻧﺼﻒ ﺍﻟﻤﺘﻌﺔ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻓﺼﺪﺍﻕ ﻭﻧﺼﻔﻬﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻓﺮﺽ ﻭﺍﺣﺪ ﻓﺮﺑﻌﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻵﺧﺮ‬ ‫ﻧﺼﻔﻬﺎ ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻓﺬﻟﻚ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻣﺴﺎﻫﺎ ﻓﻌﻠﻰ ﺍﻟﻔﺎﺭﺽ ﻓﺮﺿﻪ ﻭﺍﻵﺧﺮ‬ ‫ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻓﺬﻟﻚ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﺰﻡ ﻣﻦ ﻓﺮﺽ ﻭﻣﺲ ﻓﺮﺿﻪ ﻭﺍﻵﺧﺮ‬ ‫ﻧﺼﻔﻬﺎ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻔﺮﺽ ﻭﻣﺲ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺍﻟﻔﺎﺭﺽ ﺭﺑﻊ ﻓﺮﺿﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺍﻟﻤﺎﺱ ﻓﺎﻟﻔﺎﺭﺽ ﺧﻤﺴﺔ ﺃﺛﻤﺎﻥ ﻓﺮﺿﻪ‪ ،‬ﻭﺍﻵﺧﺮ ﻧﺼﻒ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‬ ‫ﺃﻳﻀﺎ ﻓﺒﻴﻨﻬﻤﺎ ﺫﻟﻚ‪.‬‬ ‫ﻭﺭﺑﻌﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻔﺎﺭﺽ ‬ ‫ﺇﻥ ﻗﺮﻥ ﺁﻣﺮ ﻣﺄﻣﻮﺭﻳﻦ ﻓﻲ ﺃﻣﺎﺭﺓ ﻭﻣﻌﻨﻰ ﻗﺮﻧﻬﻤﺎ ﺃﻧﻪ ﺃﻣﺮ ﻛﻞ ﻭﺍﺣﺪ ﻭﺃﻧﻪ ﻟﻢ‬ ‫ﻭﻛﻴﻼ ﻋﻠﻰ ﺣﺪﺓ ﻭﻟﻮ ﻓﻲ ﻣﻘﺎﻡ ﻭﺍﺣﺪ ﺃﻭ‬‫‬‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺇﻻ ﻓﺈﻧﻪ ﺟﻌﻞ ﻛﻞ ﻭﺍﺣﺪ‬ ‫‬‫ﻳﺨﺺ‬ ‫ﻛﻼﻡ ﻭﺍﺣﺪ ﻓﺘﺰﻭﺝ ﻋﻠﻴﻪ ﻛﻞ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﺃﻭ ﺗﺰﻭﺟﺎ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﻴﻦ ‬ ‫ﻣﺜﻼ ﺃﻭ ﻭﺍﺣﺪﺓ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٤١/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪288‬‬ ‫ﺑﺎﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺗﻴﻦ ﺃﻭ ﺍﻟﻮﺍﺣﺪﺓ ﺟﺎﺯ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛ ‪‬ﻞ ﻗﺪ ﺗﺰﻭﺝ ﻟﻪ ﺑﻮﻟﻴﺔ ﺍﻵﺧﺮ‬ ‫ﻏﻴﺮ ﺑﻨﺘﻪ ﻭﺃﻣﺘﻪ ﻻﺑﻨﺘﻪ ﻭﺃﻣﺘﻪ ﻛﺬﺍ ﻗﺎﻟﻮﺍ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺟﻮﺍﺯ ﺗﺰﻭﺝ ﻛﻞ ﻭﺍﺣﺪ ﻟﻪ‬ ‫ﺑﺒﻨﺖ ﺍﻵﺧﺮ ﺃﻭ ﺃﻣﺘﻪ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺟﻮﺍﺯ ﺍﻟﺒﻨﺖ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻤﻨﻊ ﺃﻥ ﻳﺰﻭﺝ‬ ‫ﻟﻪ ﺃﺣﺪﻫﻤﺎ ﺑﺒﻨﺘﻪ ﺃﻭ ﺃﻣﺘﻪ ﻻ ﺑﻨﺖ ﻏﻴﺮﻩ ﺃﻭ ﺃﻣﺘﻪ‪ ،‬ﻧﻌﻢ‪ :‬ﻟﻮ ﺟﻤﻌﻬﻤﺎ ﻟﻢ ﻳﺠﺰ ﺫﻟﻚ‪،‬‬ ‫ﺃﺭﺑﻌﺎ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻭﺍﺣﺪ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺣﻜﻢ ﺍﺛﻨﻴﻦ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﺎ ﻟﻪ ‬ ‫‬‫ﻭﺣﻜﻢ ﺛﻼﺛﺔ‬ ‫ﺍﺛﻨﺘﻴﻦ ﻭﺍﻵﺧﺮ ﺛﻼﺛﺎ ﺛﺒﺖ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻓﺎﺭﻗﻬﻦ ﻭﺃﻋﻄﻰ ﻟﻬﻦ ﺭﺑﻊ‬ ‫ﻓﺮﺿﻬﻦ‪ ،‬ﻭﻟﻬﻤﺎ ﺭﺑﻊ ﻓﺮﺿﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻌﻠﻤﺎ ﻣﻨﻬﻦ ﺃﻋﻄﻰ ﺍﻟﻜﻞ ﺭﺑﻊ ﺍﻟﻔﺮﺍﺋﺾ‬ ‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﺎﻟﻤﺜﻞ ﺃﻭ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﻣﻦ ﻣﺴﺖ ﻭﻋﻠﻤﺖ ﻓﻠﻬﺎ ﺍﻟﻔﺮﺽ‬ ‫ﺗﺰﻭﺟﺎ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ ﺟﺎﺯ ﻣﻦ ﺍﻵﺧﺮ ﻣﺎ ﺗﺘﻢ ﺃﺭﺑﻊ ﺇﻥ ﻓﻲ ﻋﻘﺪﺍﺕ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ‬ ‫ﺑﻌﻀﺎ ﻓﻠﻬﺎ ﻓﺮﺿﻬﺎ‪ ،‬ﻭﻟﻐﻴﺮﻫﺎ‬ ‫ﻃﻠﻖ ﺍﻟﻜﻞ ﻭﻗﺴﻤﻦ ﻧﺼﻒ ﻓﺮﻳﻀﺔ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﺇﻥ ﻣﺲ ‬ ‫ﻣﺎ ﻳﻨﻮﺑﻬﺎ ﻣﻦ ﺍﻟﻨﺼﻒ ﻭﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﻗﺴﻤﻦ ﺻﺪﺍﻗﺎ ﻭﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﺇﻥ‬ ‫ﻓﺮﺿﺎ ﻟﺒﻌﺾ ﻓﻘﻂ ﻓﺈﻥ ﻟﻢ ﻳﻤﺴﻬﺎ ﻓﻠﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﻓﺮﺿﻬﺎ‪ ،‬ﻭﻣﻦ ﻣﺲ ﻓﻜﺎﻣﻞ‬ ‫ﺇﻥ ﻛﺎﻥ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﺍﻟﻤﻔﺮﻭﺽ ﻟﻬﺎ ﻭﻻ ﺍﻟﻤﻤﺴﻮﺳﺔ ﻓﻘﺪ ﻋﻠﻤﺖ‬ ‫ﺃﻥ ﻣﻦ ﻟﻢ ﻳﻔﺮﺽ ﻟﻬﺎ ﻭﻟﻢ ﺗﻤﺲ ﻟﻬﺎ ﻣﺘﻌﺔ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻟﻬﺎ ﻫﻨﺎ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺳﻬﺎ‬ ‫ﺃﺧﻤﺎﺳﺎ‪ ،‬ﻭﺇﻥ ﻓﺮﺽ ﺫﻭ ﺍﻟﺜﻼﺙ‬‫‬‫ﻓﻠﻴﺠﻤﻌﻦ ﻣﺎ ﻟﻬﻦ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﻤﺘﻌﺔ ﻭﻳﻘﺴﻤﻨﻪ‬ ‫ﻓﻘﻂ ﻭﻣﺲ ﺍﺛﻨﺘﻴﻦ ﻭﻟﻢ ﺗﻌﻠﻢ ﺍﻟﻤﻔﺮﻭﺽ ﻟﻬﻦ ﻭﻻ ﺍﻟﻤﻤﺴﻮﺳﺔ ﻗﺴﻤﻦ ﺃﺭﺑﻌﺔ‬ ‫ﺃﺧﻤﺎﺱ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻭﺳﺘﺔ ﺃﺧﻤﺎﺱ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﺍﻟﻤﺘﻌﺔ‪ ،‬ﻭﺳﺘﺔ ﺃﺧﻤﺎﺱ‬ ‫ﻣﺎ ﻓﺮﺽ ﻭﺗﺴﻌﺔ ﺃﺧﻤﺎﺱ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﻧﺼﻔﻪ‪ ،‬ﻭﺇﻥ ﻓﺮﺽ ﻟﺒﻌﺾ ﻭﻟﻢ ﺗﻌﻠﻢ‬ ‫ﻭﻻ ﻣﺴﻴﺲ ﻗﺴﻤﻦ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﻧﺼﻒ ﻣﺎ ﻓﺮﺽ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﺍﻟﻤﺘﻌﺔ)‪.(١‬‬ ‫ ‪ H‬ا‪  .a2‬اﻷ@! ا‪2‬ا‬ ‫ﺇﻥ ﺟﻤﻌﻬﻤﺎ ﺑﺄﻥ ﺟﻌﻠﻬﻤﺎ ﻛﺮﺟﻞ ﻭﺍﺣﺪ ﺑﻜﻼﻡ ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﻓﻲ ﻣﻘﺎﻣﻴﻦ ﺃﻭ‬ ‫ﻛﻼﻣﻴﻦ ﺃﻭ ﻣﻘﺎﻡ ﻭﺍﺣﺪ ﻓﻼ ﻳﺠﻮﺯ ﻧﻜﺎﺡ ﺣﺘﻰ ﻳﺠﺘﻤﻌﺎ ﻋﻠﻴﻪ ﺃﻭ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٤٢/٦‬ ‪.٢٤٤‬‬ ‫‪289‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﺨﻼﻓﺔ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻭﻳﺮﺿﻰ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﻳﺮﺿﻰ ﺍﻟﺰﻭﺝ ﺑﻨﻔﺴﻪ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﺉ ﺗﺰﻭﺝ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻭﺭﺿﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻓﺈﻥ ﺗﺰﻭﺝ ﻭﺍﺣﺪ ﻭﻟﻢ ﻳﺮﺽ ﺍﻵﺧﺮ ﻭﺩﺧﻞ ﺍﻟﺰﻭﺝ ﻇﺎ ‪‬ﻧﺎ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺣﻜﻢ ﺍﻻﺛﻨﻴﻦ‪.‬‬ ‫‬‫ﺃﻧﻬﻤﺎ ﺍﺟﺘﻤﻌﺎ ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺣﻜﻢ ﺛﻼﺛﺔ‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﻭﻛﻞ ﺭﺟﻠﻴﻦ ﻓﻲ ﻋﻘﺪﺓ ﻓﺘﺰﻭﺝ ﺃﺣﺪﻫﻤﺎ ﺑﺈﺫﻥ ﺍﻵﺧﺮ ﻟﺰﻣﻪ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺄﺫﻥ ﺧﻴﺮ ﺍﻟﻤﻮﻛﻞ ﻭﻟﻮ ﺟﻮﺯ ﺍﻵﺧﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺟﺎﺯ ﻟﺰﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺯ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﺇﻥ ﻏﺎﺏ ﺃﺣﺪﻫﻤﺎ‬ ‫ﺗﺰﻭﻳﺞ ﺃﺣﺪﻫﻤﺎ ﺩﻭﻥ ﺍﻵﺧﺮ ﺇﻻ ﺇﻥ ﻗﺎﻝ‪ :‬ﻻ ﺗﺘﺰﻭﺟﺎ ﻟﻲ ﺇﻻ ‬ ‫ﺃﻭ ﺟﻦ ﺃﻭ ﻣﺎﺕ ﺃﻭ ﺍﺭﺗﺪ ﻓﻼ ﻳﺘﺰﻭﺝ ﻟﻪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺇﻥ ﺟﻤﻊ ﺑﺎﻟﻐﺎ ﻣﻊ ﻃﻔﻞ ﺃﻭ‬ ‫ﻣﺸﺮﻛﺎ ﻓﻜﺬﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺯﺕ ﺍﻟﻮﻛﺎﻟﺔ ﻟﻤﻦ‬ ‫‬‫ﻣﻮﺣﺪﺍ ﺃﻭ‬ ‫‬‫ﻣﺠﻨﻮﻥ ﺃﻭ ‬ ‫ﺭﺟﻼ ﻭﺍﻣﺮﺃﺓ ﺃﻭ‬ ‫ﺗﺼﺢ ﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻭﻛﻠﺘﻬﻢ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺇﻥ ﻭﻗﻊ ﻧﺰﺍﻉ ﻓﻲ ﺷﺄﻥ ﺍﻟﺘﻔﺮﻳﻖ ﻓﻲ ﺍﻟﻮﻛﺎﻟﺔ‬ ‫ﻛﻼ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﻓﻴﺤﻜﻢ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻴﺎﻥ)‪.(١‬‬‫ﻭﺍﻟﺠﻤﻊ ﻓﺎﻷﺻﻞ ﺃﻧﻪ ﻭ ‪‬ﻛﻞ ‪‬‬ ‫ =!‪ r‬ا‪a2‬ﻼء ‪ N8‬ا‪ .‬ا‪2‬ا‬ ‫ﺇﻥ ﻓﺮﻕ ﺛﻼﺛﺔ ﻓﻌﻘﺪ ﻋﻠﻴﻪ ﺃﺣﺪﻫﻢ‪ :‬ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺍﺛﻨﺘﻴﻦ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺛﻼﺛﺎ‪،‬‬ ‫ﻭﻟﻢ ﻳﻌﻠﻢ ﻣﺘﻘﺪﻡ ﺃﺟﺒﺮ ﻋﻠﻰ ﻃﻼﻕ ﻏﻴﺮ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺎﻟﺰﺟﺮ ﻭﺇﻥ ﻟﻢ ﻳﻨﺘﻪ ﻓﺒﺎﻟﺤﺒﺲ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻨﺘﻪ ﻓﺒﺎﻟﻀﺮﺏ ﺣﺘﻰ ﻳﻄﻠﻖ ﻭﺻﺢ ﻧﻜﺎﺣﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻮﺍﺣﺪﺓ ﻓﻘﻂ‪ ،‬ﻷﻧﻪ ﺇﻥ‬ ‫ﺗﻘﺪﻡ ﻋﻘﺪ ﺍﻻﺛﻨﺘﻴﻦ ﻓﻌﻘﺪ ﺍﻟﻮﺍﺣﺪﺓ ﻛﺎﻧﺖ ﺛﺎﻟﺜﺔ ﺃﻭ ﺗﻘﺪﻡ ﻋﻘﺪ ﺍﻟﺜﻼﺛﺔ ﻓﻌﻘﺪ ﺍﻟﻮﺍﺣﺪﺓ‬ ‫ﻛﺎﻧﺖ ﺭﺍﺑﻌﺔ ﻭﺗﺰﻭﺝ ﺛﻼﺙ ﺃﻭ ﺃﺭﺑﻊ ﺟﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﺗﻘﺪﻡ ﻋﻘﺪ ﺍﻻﺛﻨﺘﻴﻦ ﻓﻌﻘﺪ ﺍﻟﺜﻼﺙ‬ ‫ﻗﻄﻌﺎ ﻟﻠﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻌﻜﺲ ﺗﺒﻄﻞ ﺍﻻﺛﻨﺘﺎﻥ‬ ‫ﺃﺑﻄﻠﺖ ﺍﻟﺜﻼﺙ ‬ ‫ﻓﺘﻜﻮﻥ ﺍﻟﻮﺍﺣﺪﺓ ﺛﺎﻟﺜﺔ ﻭﻓﻲ ﺍﻟﻌﻜﺲ ﺭﺍﺑﻌﺔ ﻭﻟﻜﻞ ﻣﻦ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻮﺍﺣﺪﺓ‬ ‫ﻓﻨﻜﺎﺣﻬﺎ ﻭﻟﻬﺎ ﺣﻜﻢ ﺍﻟﻤﺲ ﻭﻋﺪﻣﻪ ﺭﺑﻊ ﺻﺪﺍﻗﻬﺎ ﺇﻥ ﻓﺮﺽ ﻭﻟﻢ ﻳﻤﺲ ﻷﻥ ‪‬‬ ‫ﻛﻼ‬ ‫ﺇﻣﺎ ﻣﺘﻘﺪﻣﺔ ﻓﺎﻟﻨﺼﻒ‪ ،‬ﺃﻭ ﻣﺘﺄﺧﺮﺓ ﻓﻼ ﺷﻲﺀ‪ ،‬ﻓﺄﺧﺬﺕ ﻧﺼﻒ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﺇﻥ ﻣﺲ‬ ‫ﻓﻠﻜﻞ ﻣﺎ ﺃﺻﺪﻕ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻭﻣﺲ ﻓﺎﻟﻌﻘﺮ ﺃﻭ ﺍﻟﻤﺜﻞ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٤٤/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪290‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﺮﺽ ﻭﻻ ﻣﺲ ﻓﻠﻜﻞ ﻧﺼﻒ ﻣﺘﻌﺔ؛ ﻷﻥ ﺍﻟﻌﻘﺪ ﺇﻣﺎ ﺻﺤﻴﺢ‬ ‫ﻓﻤﺘﻌﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﻓﺎﺳﺪ ﻓﻼ ﺷﻲﺀ ﻓﺄﺧﺬﺕ ﺍﻟﻨﺼﻒ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺜﻨﺘﺎﻥ ﺑﻌﻘﺪﺓ‬ ‫ﻭﺍﻟﺜﻼﺙ ﻓﻲ ﺃﺧﺮﻯ ﺇﻻ ﺍﻟﻮﺍﺣﺪﺓ ﻓﻠﻬﺎ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻤﺲ ﺇﺫﺍ ﻃﻠﻘﻬﺎ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻟﻬﺎ ﻭﻟﻢ ﻳﻤﺲ ﻓﻤﺘﻌﺔ ﻛﺎﻣﻠﺔ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﻃﻠﻖ ﺍﻟﺴﺖ‬ ‫ﻭﻗﺴﻤﻦ ﻣﺎﻟﻬﻦ‪ ،‬ﻭﺇﻥ ﺍﻧﻔﺮﺩ ﻛﻞ ﻓﺮﺩ ﻣﻨﻬﻦ ﺑﻌﻘﺪ ﻛﺄﻭﻟﺔ‪ ،‬ﺃﻱ‪ :‬ﻛﺎﻟﺴﺎﺑﻘﺔ ﻓﻲ ﺃﻧﻬﺎ‬ ‫ﻭﺍﺣﺪﺓ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﺣﺪﺓ ﻃﻠﻖ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﻟﻜﻞ ﻣﺎ ﺫﻛﺮ ﺭﺑﻊ ﺍﻟﺼﺪﺍﻕ ﺇﻥ‬ ‫ﺃﺻﺪﻕ ﻭﻧﺼﻒ ﺍﻟﻤﺘﻌﺔ ﺇﻥ ﻟﻢ ﻳﺼﺪﻕ ﻭﺇﻥ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﻄﻠﻖ ﻭﻟﻢ ﻳﻔﺮﺽ ﻭﻟﻢ‬ ‫ﻭﻟﺪﺍ ﺃﻭ ﻭﻟﺪ ﺍﺑﻦ‪ ،‬ﻭﺛﻤﻨﻪ‬ ‫ﺗﻌﻠﻢ ﺳﺎﺑﻘﺔ ﻗﺴﻢ ﻣﻴﺮﺍﺛﻬﻦ ﻭﻫﻮ ﺭﺑﻊ ﻣﺎﻟﻪ ﺇﻥ ﻟﻢ ﻳﺘﺮﻙ ‬ ‫ﺇﻥ ﺗﺮﻛﻪ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٤٤/٦‬ ‪.٢٤٥‬‬ ‫‪291‬‬ ‫ب  ‪ ?8‬ا ح‬ ‫ @‪2  I‬ز ' وﻻ ‪ ?8‬ا ح‬ ‫ﺟﺎﺯ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻣﻦ ﻭﻟﻲ ﺃﻭ ﻧﺎﺋﺒﻪ ﻣﻊ ﺯﻭﺝ ﺃﻭ ﻧﺎﺋﺒﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻮﻟﻲ ﺍﻣﺮﺃﺓ‬ ‫ﺃﻥ ﻳﻮﻛﻞ ﻏﻴﺮ ﺛﻘﺔ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﺟﺪﺩ ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺇﻥ ﺩﺧﻞ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻣﻦ‬ ‫ﻣﺪﻋﻲ ﻭﻛﺎﻟﺔ ﺇﻻ ﺑﺼﺤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺒﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺍﷲ ﺇﻥ ﺍﻃﻤﺄﻧﺖ ﺍﻟﻨﻔﺲ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﺟﺎﺯ ﻟﻠﺸﻬﻮﺩ ﺃﻥ ﻳﺸﻬﺪﻭﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺃﻥ ﻭﻟﻴﻬﺎ ﻭﻛﻠﻬﺎ ﻓﻲ‬ ‫ﺗﺰﻭﻳﺞ ﻧﻔﺴﻬﺎ ﻟﻢ ﻳﻘﺒﻞ ﻋﻨﻬﺎ ﻭﻟﻢ ﻳﺠﺰ ﻭﻟﻮ ﺑﻴﻨﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻭﺗﺼﺪﻕ ﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺛﻘﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻄﻠﻘﺎ ﻭﻣﻦ ﺍﺩ‪‬ﻋﻰ ﺃﻧﻪ ﻭﻟﻲ ﻓﻮ ‪‬ﻛﻞ ﺃﻭ ﺯﻭﺝ ﺟﺎﺯ ﻣﺎ ﻟﻢ ﻳﺮﺏ‪،‬‬ ‫ﺃﻗﺮﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺑﻨ ﺘﺎ ﺃﻭ ﺃﺧ ﺘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺑﻨ ﺘﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ‪‬‬ ‫ﻻ ﻣﻄﻠﻘﺎ ﺇﻻ ﺑﺎﻟﺼﺤﺔ‪ ،‬ﻭﺟﺎﺯ ﻟﻠﺸﻬﻮﺩ ﺃﻥ ﻳﺸﻬﺪﻭﺍ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻤﻮﻩ ﻭﻟ ‪‬ﻴﺎ ﺣﺘﻰ‬ ‫ﻳﻌﻠﻤﻮﺍ ﻛﺬﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺟﺎﺯ ﺗﺰﻭﻳﺞ ﺍﻟﻮﻟﻲ ﺍﻟﻄﻔﻞ ﻭﺗﻮﻛﻴﻠﻪ ﺇﻥ ﻋﻘﻞ ﺍﻟﻌﺪﺩ‬ ‫ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻜﺜﻴﺮ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻌﺮﻑ ﺃﻥ ﻳﻘﻮﻝ ﺇﻻ ﺑﺘﻠﻘﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺫﻟﻚ ﺇﻥ‬ ‫ﻛﺎﻥ ﺳﺪﺍﺳ ‪‬ﻴﺎ‪ ،‬ﻭﻋﻦ ﺍﻟﺮﺑﻴﻊ ﻭﺍﺑﻦ ﻣﺤﺒﻮﺏ ﻳﺠﻮﺯ ﺍﺑﻦ ﺳﺖ ﺇﻥ ﻋﻘﻞ ﻭﻋﺮﻑ ﻛﻴﻒ‬ ‫ﻳﺰﻭﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺠﻮﺍﺯ ﻣﻦ ﻋﺮﻑ ﺍﻟﻐﺒﻦ ﻣﻦ ﺍﻟﺮﺑﺢ‪ ،‬ﻭﺃﻭﻧﺲ ﺭﺷﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺰﻭﺝ‬ ‫ﻛﻔﺆﺍ‪ ،‬ﻭﻧﺴﺐ ﻟﻸﻛﺜﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺑﻠﻎ ﺳﺘﺔ ﺃﺷﺒﺎﺭ ﺇﻥ ﻛﺎﻥ ﺳﺪﺍﺳ ‪‬ﻴﺎ ﻭﺃﺣﺴﻦ ﺍﻟﻨﻜﺎﺡ‬ ‫‬ ‫ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺸﺮﻁ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻋﺮﻑ ﻳﻤﻴﻨﻪ ﻣﻦ ﺷﻤﺎﻟﻪ ﺃﻭ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺍﻷﺭﺽ ﺃﻭ‬ ‫ﺍﻟﺰﺍﺋﺪ ﻣﻦ ﺍﻟﻨﺎﻗﺺ‪ ،‬ﻭﻻ ﺣﺪ ﻓﻲ ﻛﺒﺮ ﻭﺃﺷﺒﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﺑﺎﻟﻎ ﻭﺇﺫﺍ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪292‬‬ ‫ﺯﻭﺟﻬﺎ ﻃﻔﻞ ﺩﻭﻥ ﺍﻟﺤﺪ ﻭﻣﺴﺖ ﻟﻢ ﻳﻔﺮﻗﺎ‪ ،‬ﻭﺇﻥ ﺯﻭﺝ ﻣﺮﺍﻫﻖ ﺃﻣﻪ ﻭﻟﻪ ﺇﺧﻮﺓ ﺑﻠﻎ‬ ‫ﻛﻔﺆﺍ‪ ،‬ﻭﺟﺎﺯ ﻣﻤﻦ ﻳﺼﺮﻉ ﺇﺫﺍ ﺃﻓﺎﻕ)‪.(١‬‬ ‫ﺟﺎﺯ ﺇﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ‬ ‫ ز@ن و@ ن ‪ ?8‬ا ح‬ ‫ﺟﺎﺯ ﺍﻟﻌﻘﺪ ﺑﻜﻞ ﺑﻘﻌﺔ‪ ،‬ﻭﻳﻨﺪﺏ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻣﻊ ﺇﻛﺜﺎﺭ ﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﺘﻮﺛﻖ ﻓﻴﻪ‬ ‫ﻭﺑﻜﻞ ﻭﻗﺖ ﻭﻟﻮ ‬ ‫ﻟﻴﻼ ﺑﻼ ﻧﺎﺭ ﺇﻥ ﻋﺮﻓﻮﺍ ﺍﻟﺰﻭﺝ ﻭﺍﻟﻤﺰﻭﺝ ﻋﻴﺎ ﻧﺎ ﻛﺎﻟﻨﻬﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺇﺧﺒﺎﺭﺍ ﺇﻥ ﻋﻘﺪ ‬ ‫ﻟﻴﻼ ﺑﻼ ﻧﺎﺭ ﺇﻥ ﻟﻢ ﻳﺸﻐﻞ ﻋﻦ ﻓﺮﺽ‬‫‬‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻳﺨﺒﺮﻭﺍ ﺑﺎﻟﺼﺪﺍﻕ‬ ‫ﺧﻴﻒ ﻓﻮﺗﻪ‪ ،‬ﻭﻻ ﻳﻌﻘﺪ ﺇﺫﺍ ﺩﺧﻞ ﻭﻗﺖ ﺍﻟﻈﻬﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺯﻣﺎﻥ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺇﻥ‬ ‫ﻋﻘﺪ ﺻﺢ ﻭﻗﻴﻞ‪ :‬ﺑﻄﻞ ﻭﻋﺼﻮﺍ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻤﻦ ﺗﺠﺐ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺟﺎﺯ ﻋﻘﺪﻩ ﻓﻲ ﻭﻗﺖ ﺍﻟﻔﺮﺽ ﺍﻟﻤﻮﺳﻊ ﻛﺄﻭﻝ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﻣﺎ ﺑﻌﺪ‬ ‫ﺃﻭﻟﻪ‪ ،‬ﻭﺍﻷﺣﺴﻦ ﺗﺄﺧﻴﺮﻩ ﻷﻥ ﺍﻟﺼﻼﺓ ﺗﻔﻮﺕ ﻭﻻ ﻳﻔﻮﺕ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻷﻥ ﺍﻟﺼﻼﺓ‬ ‫ﻓﺮﺿﺎ‪ ،‬ﺇﻻ ﺇﻥ‬ ‫ﻓﺮﺽ ﻣﺤﺾ ﻭﻗﺮﺑﺔ ﻣﺤﻀﺔ‪ ،‬ﻭﺍﻟﻨﻜﺎﺡ ﻟﻴﺲ ﻗﺮﺑﺔ ﻣﺤﻀﺔ ﻭﻻ ‬ ‫ﺧﻴﻒ ﺍﻟﺰﻧﺎ؛ ﺑﻞ ﻟﻮ ﺧﺎﻑ ﻭﻟﻢ ﻳﺘﺰﻭﺝ ﻭﻟﻢ ﻳﻌﺺ ﻓﻼ ﺇﺛﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺍﺷﺘﻐﻠﻮﺍ‬ ‫ﺑﺎﻟﻌﻘﺪ ﻓﻲ ﻭﻗﺖ ﻓﺮﺽ ﺣﺘﻰ ﻓﺎﺕ ﺍﻧﻌﻘﺪ‪ ،‬ﻭﻛﻔﺮﻭﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﻌﻘﺪ)‪.(٢‬‬ ‫  & اﻹ‪8‬ﻼن ? ا ح‬ ‫ﻳﺠﺐ ﺍﻹﻋﻼﻥ ﺑﺎﻟﻨﻜﺎﺡ ﻟﺤﺪﻳﺚ‪» :‬ﻓﺮﻕ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﻔﺎﺡ ﻭﺍﻟﻨﻜﺎﺡ ﺍﻹﻋﻼﻥ«)‪،(٣‬‬ ‫ﻭﺃﻳﻀﺎ ﻭﺟﻮﺏ ﺍﻹﻋﻼﻥ ﻣﻤﻜﻦ‬ ‫‬‫ﻭﻻ ﺣﺪﻳﺚ ﻋﻦ ﺍﻹﺳﺮﺍﺭ ﻭﺃﺻﻞ ﺍﻟﻨﻬﻲ ﻟﻠﺘﺤﺮﻳﻢ‬ ‫ﻣﻊ ﺻﺤﺔ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻨﻬﻲ ﻫﻞ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻔﺴﺎﺩ؟ ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﺮﻳﺪ‬ ‫ﺑﻮﺟﻮﺏ ﺍﻹﻋﻼﻥ ﺍﻟﺘﺄﻛﻴﺪ ﻣﺠﺮﺩ ﻧﻔﻲ ﺍﻟﺴﺮ ﺑﺪﻭﻥ ﺃﻥ ﻳﻌﺘﺒﺮ ﻫﻨﺎﻟﻚ ﻏﻴﺮﻩ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٤٩/٦‬ ‪.٢٥٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥٠/٦‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺑﻤﻌﻨﺎﻩ ﻭﻟﻔﻈﻪ ﻋﻦ ﺍﻟﺘﺮﻣﺬﻱ‪» :‬ﻓﺼﻞ ﻣﺎ ﺑﻴﻦ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺍﻟﺤﻼﻝ ﺍﻟﺪﻑ‪،‬‬ ‫ﻭﺍﻟﺼﻮﺕ« ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺇﻋﻼﻥ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺡ‪.١٠٨٨ :‬‬ ‫‪293‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺑﻨﺎﺀ‬ ‫ﺳﺮﺍ ﻭﻋﻼﻧﻴﺔ ﻓﻤﻌﻨﺎﻩ ﺃﻧﻪ ﻳﺠﻮﺯ ﻋﻘﺪﻩ ﺑﻼ ﺇﺷﻬﺎﺭ ‬‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺠﻮﺍﺯ ﻋﻘﺪﻩ ‪‬‬ ‫ﻋﻠﻰ ﺃﻥ ﻧﻜﺎﺡ ﺍﻟﺴﺮ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻫﻮ ﻣﺎ ﺍﺳﺘﻜﺘﻢ ﻓﻴﻪ ﺍﻟﺸﺎﻫﺪﺍﻥ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻭﻗﻊ ﺑﻼ‬ ‫ﺍﺳﺘﻜﺘﺎﻡ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺸﻬﺮ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻟﺒﻌﻀﻬﻢ ﻛﻤﺎ ﻳﺄﺗﻲ‪ ،‬ﺃﻭ ﻳﺮﺍﺩ‬ ‫ﺑﺎﻟﺠﻮﺍﺯ ﺻﺤﺔ ﺍﻟﻌﻘﺪ ﻭﻟﻮ ﻭﺟﺐ ﺍﻹﻋﻼﻥ ﻭﻟﻢ ﻳﻌﻠﻦ ﺑﻪ ﻭﻗﻴﻞ‪ :‬ﻳﻨﻬﻰ ﻋﻦ ﺍﺳﺘﻜﺘﺎﻣﻪ‬ ‫ﺳﺮﺍ ﺑﺪﻭﻥ ﺍﺳﺘﻜﺘﺎﻣﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻜﺘﻢ ﻭﻟﻮ ﻣﺪﺓ ﺻﻐﻴﺮﺓ ﻓﻬﻮ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‬ ‫ﻭﻋﻦ ﺇﻳﻘﺎﻋﻪ ‪‬‬ ‫ﻏﺪﺍ ﺃﻭ ﻻ ﺗﺨﺒﺮﻭﺍ ﻓﻲ ﻫﺬﻩ‬ ‫ﺃﺣﺪﺍ ﻭﺃﺧﺒﺮﻭﺍ ‬ ‫ﻣﺜﻞ ﺃﻥ ﻳﻘﺎﻝ ﻟﻠﺸﻬﻮﺩ‪ :‬ﻻ ﺗﺨﺒﺮﻭﺍ ﺍﻟﻴﻮﻡ ‬ ‫ﺍﻟﺴﺎﻋﺔ ﻭﺃﺧﺒﺮﻭﺍ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻻ ﻳﻔﺴﺪ ﺑﻜﺘﻤﻪ ﺧﻼﻓﺎ ﻟﻤﺎﻟﻚ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﺧﻠﻔﻮﻥ ‪» : 5‬ﻧﻬﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻦ ﻧﻜﺎﺡ ﺍﻟﺴﺮ«)‪،(١‬‬ ‫ﻭﻋﻨﻪ‪» :‬ﺃﻋﻠﻨﻮﺍ ﺍﻟﻨﻜﺎﺡ ﻭﺍﺟﻌﻠﻮﻩ ﻓﻲ ﺍﻟﻤﺴﺎﺟﺪ ﻭﺃﺷﻬﺮﻭﻩ ﻭﻟﻮ ﺑﺎﻟﺪﻑ«)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺟﻮﺍﺯﻩ‬ ‫‬‫ﻭﻳﻜﺮﻩ ﻛﺘﻤﺎﻧﻪ ﻭﻟﻮ ﻭﻗﻊ ﻓﻲ ﻣﻸ‪ ،‬ﻭﺟﻞ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ‬ ‫ﻣﻊ ﻛﺮﺍﻫﻴﺔ ﻭﺣﻤﻠﻮﺍ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻓﻴﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻬﻢ ﻳﻘﻮﻟﻮﻥ‬ ‫ﺑﻔﺴﺎﺩ ﻧﻜﺎﺡ ﺍﻟﺴﺮ ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﻭﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻻ ﻳﺠﻴﺰ ﻧﻜﺎﺡ‬ ‫ﺍﻟﺴﺮ ﺃﻋﻨﻲ ﺃﻧﻪ ﻳﺒﻄﻠﻪ ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻛﺬﺍ ﻋﻤﺮ ﺑﺬﻟﻚ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻛﺎﻥ ﻻ ﻳﺠﻴﺰ ﻧﻜﺎﺡ ﺍﻟﺴﺮ‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﺭﻓﻊ ﺇﻟﻴﻪ ﻧﻜﺎﺡ ﺃﺷﻬﺪ ﻋﻠﻴﻪ ﺭﺟﻞ ﻭﺍﺣﺪ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻧﻜﺎﺡ‬ ‫ﺍﻟﺴﺮ ﻭﻻ ﺃﺟﻴﺰﻩ‪ ،‬ﻭﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻮ ﺗﻘﺪﻣﺖ ﻓﻴﻪ ﻟﺮﺟﻤﺖ ﻭﺭﻭﻱ ﻋﻨﻪ ﻋﻦ‬ ‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺘﺒﺔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺷﺮ ﻧﻜﺎﺡ ﻧﻜﺎﺡ ﺍﻟﺴﺮ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﺃﻧﻪ ﺇﻥ‬ ‫ﻣﺴﻬﺎ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﺴﺮ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺍﻋﺘﺪﺕ‪ ،‬ﻭﻋﻮﻗﺐ ﺍﻟﺸﺎﻫﺪﺍﻥ ﻭﺫﻛﺮ ﺑﻌﺾ‬ ‫ﻣﻜﺘﻮﻣﺎ‪،‬‬ ‫‬‫ﻭﺟﻮﻩ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻥ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ ﺃﺟﺎﺯ ﻧﻜﺎﺡ ﺍﻟﺴﺮ‬ ‫ﻭﺍﻟﺮﺍﺟﺢ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﺃﺑﺎﻥ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻹﻋﻼﻥ ﻭﻻ ﻳﺠﻮﺯ ﺇﻻ ﺑﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﻳﺴﺘﺤﺐ ﻣﻦ ﺇﻋﻼﻥ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﻭﺇﺑﺎﺣﺔ ﺍﻟﻀﺮﺏ ﻋﻠﻴﻪ ﺑﺎﻟﺪﻑ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺴﺘﻜﺮﻩ ﻣﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﺡ‪.١٤٢٣٦ :‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺇﻋﻼﻥ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺡ‪.١٠٨٩ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪294‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﻫﻮ ﻧﻜﺎﺡ ﺳﺮ ﺇﺫﺍ ﻟﻢ ﻳﺸﻬﺮ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﻧﻜﺎﺡ ﺳﺮ ﺇﻻ ﺇﻥ‬ ‫ﺍﺳﺘﻜﺘﻢ ﻗﻮﻻﻥ ﻭﺇﻥ ﺍﺳﺘﻜﺘﻤﻮﻩ ﺧﻮﻓﺎ ﻣﻦ ﻇﺎﻟﻢ ﻓﺎﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻻ ﻳﺤﺮﻡ‪ ،‬ﻭﻻ ﻳﻔﺮﻕ‬ ‫ﺑﻴﻨﻬﻤﺎ)‪.(١‬‬ ‫  & ا(!ب ‪2‬ف ﻹ‪Z‬ر ا ح‬ ‫ﺇﻧﻤﺎ ﻳﻀﺮﺏ ﺍﻟﺪﻑ ﻹﺷﻬﺎﺭ ﺍﻟﻨﻜﺎﺡ ﺿﺮﺑﺔ ﺃﻭ ﺿﺮﺑﺘﻴﻦ ﻻ ﻏﻴﺮ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‬ ‫ﺃﻋﻠﻨﻮﺍ ﺍﻟﻨﻜﺎﺡ ﻭﺍﺿﺮﺑﻮﺍ ﻋﻠﻴﻪ ﺑﺎﻟﺪﻓﻮﻑ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻠﻴﺚ‪ :‬ﺇﻧﻤﺎ ﻫﺬﺍ ﻛﻨﺎﻳﺔ ﻋﻦ ﺇﻇﻬﺎﺭ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻭﻟﻢ ﻳﺮﺩ ﺿﺮﺏ ﺍﻟﺪﻑ ﺑﻌﻴﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﺨﻼﻑ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺿﺮﺏ ﺍﻟﺪﻑ‬ ‫ﺍﻟﺬﻱ ﻳﻀﺮﺏ ﺑﻪ ﻓﻲ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻤﺘﻘﺪﻡ‪ ،‬ﻭﺃﻣﺎ ﺿﺮﺏ ﺩﻑ ﺍﻟﺼﻨﺠﺎﺕ ﻭﺍﻟﺠﻼﺟﻼﺕ‬ ‫ﻓﻴﻜﺮﻩ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﺯﻋﻢ ﺍﻟﺸﻴﺦ ﻋﻤﺮﻭ ﺍﻟﺘﻼﺗﻲ ﻓﻲ ﺃﻭﺍﺧﺮ ﻧﺰﻫﺔ ﺍﻷﺩﻳﺐ ﺃﻥ ﺿﺮﺏ‬ ‫ﺍﻟﻄﺒﻞ ﻟﺸﻬﺮﺓ ﺍﻟﻨﻜﺎﺡ ﻻ ﻳﺠﻮﺯ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻻﺳﺘﻘﺒﺎﺣﻪ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺿﺮﺏ‬ ‫ﺃﻳﻀﺎ ﻟﺬﻟﻚ ﺍﻻﺳﺘﻘﺒﺎﺡ‪ ،‬ﻭﺇﻥ ﺟﺎﺯﺍ ﻟﻬﺎ ﺑﺸﺮﻁ ﻋﺪﻡ‬ ‫ﺍﻟﺪﻑ ﻟﺘﻠﻚ ﺍﻟﺸﻬﺮﺓ ﻻ ﻳﺠﻮﺯ ‬ ‫ﻗﺪﻳﻤﺎ ﻟﻌﺪﻡ ﺍﺳﺘﻘﺒﺎﺣﻬﻤﺎ ﻓﻴﻪ‪ ،‬ﻭﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﺣﻜﻢ‪.‬‬ ‫‬‫ﺍﻟﻐﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺪﻑ‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ‪ :‬ﻟﻴﺲ ﻛﺬﻟﻚ؛ ﻷﻥ ﺿﺮﺏ ﺍﻟﺪﻑ ﻹﺷﻬﺎﺭ ﺍﻟﻨﻜﺎﺡ ﻭﺭﺩ‬ ‫ﺑﻪ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻻ ﺑﺘﻘﻴﻴﺪ ﺯﻣﺎﻥ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻷﺣﺪ ﺍﻟﺤﻜﻢ ﺑﻌﺪﻡ‬ ‫ﺟﻮﺍﺯﻩ ﻓﻲ ﺯﻣﺎﻥ ﻟﻌﻠﺔ ﺗﻘﺒﻴﺤﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻛﻠﻤﺎ ﻗﺒﺤﺖ ﺳﻨﺔ ﻓﻲ ﻋﺮﻑ ﺃﻫﻞ ﺯﻣﺎﻥ‬ ‫ﻭﺟﺐ ﺗﺮﻛﻬﺎ ﺃﻭ ﺟﺎﺯ ﻭﺇﻥ ﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ ﻟﻢ ﺗﺒﻖ ﺳﻨﺔ‪ ،‬ﻧﻌﻢ ﻟﻮ ﻗﺎﻝ‪ :‬ﻳﻌﺪﻝ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﺰﻣﺎﻥ ﻋﻦ ﺇﺷﻬﺎﺭﻩ ﺑﺎﻟﺪﻑ ﺇﻟﻰ ﺇﺷﻬﺎﺭﻩ ﺑﻐﻴﺮﻩ ﻟﻠﺘﻘﺒﻴﺢ ﻟﻜﺎﻥ ﻣﻤﻜ ﻨﺎ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ‬ ‫ﺟﻌﻠﻪ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻷﺧﻴﺮ ﻏﺎﻳﺔ ﺇﺫ ﻗﺎﻝ‪ :‬ﻭﻟﻮ ﺑﺎﻟﺪﻑ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺜﻴﻦ ﻗﺒﻠﻪ ‬ ‫ﻣﺜﺎﻻ‬ ‫ﻗﻴﺪﺍ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺑﺼﻮﺭﺓ ﺍﻟﻘﻴﺪ ﻣﻊ ﺃﻧﻪ ﻳﻤﻜﻦ ﺍﻟﺒﺤﺚ ﺑﺄﻥ ﺿﺮﺑﻪ ﺑﻨﻴﺔ ﻭﺭﻭﺩﻩ‬ ‫ﻻ ‬ ‫ﻓﻴﻬﻤﺎ ﺇﺣﻴﺎﺀ ﻟﻬﻤﺎ ﺧﻴﺮ ﻣﻦ ﺗﺮﻛﻪ‪ ،‬ﻣﺮﺍﻋﺎﺓ ﻟﺠﺎﻧﺐ ﺍﻻﺳﺘﻘﺒﺎﺡ‪ ،‬ﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ‬ ‫ﺍﻷﻣﺮ ﺑﻪ ﺑﺪﻭﻥ ﻟﻮ‪ ،‬ﻭﻳﺠﻮﺯ ﻧﺸﺎﺭ ﺍﻟﺠﻮﺯ ﺃﻭ ﻳﻜﺮﻩ ﺃﻭ ﻳﺤﺮﻡ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﻟﺘﻼﺗﻲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٠/٦‬ ‪.٢٥٢‬‬ ‫‪295‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫‬ ‫ﻭﺗﺨﻮﻳﻔﺎ ﻟﻸﻋﺪﺍﺀ ﻭﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻭﻳﺠﻮﺯ ﺍﻟﻔﺮﺡ‬ ‫ﺗﻬﻴﻴﺒﺎ‬ ‫‬‫ﺿﺮﺏ ﺍﻟﻄﺒﻞ ﻟﻠﺤﺮﺏ‬ ‫ﻭﺗﺰﻭﺝ ﻭﻟﻮ ﺑﺎﺟﺘﻤﺎﻉ ﻭﻏﻨﺎﺀ ﺑﻤﺪﺡ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺑﻤﺎ ﻳﺠﻮﺯ‪ ،‬ﻛﻤﺎ ﻓﻌﻠﺖ ﺟﻮﺍﺭﻱ‬ ‫ﺑﻨﻲ ﺍﻟﻨﺠﺎﺭ ﻋﻨﺪ ﻗﺪﻭﻣﻪ ﮊ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻛﻤﺎ ﻓﻌﻞ ﻓﻲ ﻋﺮﺱ ﺑﻤﺤﻀﺮﻩ ﮊ ﻓﻲ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﻭﻟﻢ ﻳﻨﻜﺮ‪ ،‬ﺑﻞ ﺃﻧﻜﺮﺕ ﺯﻭﺟﺔ ﻣﻦ ﺃﺯﻭﺍﺟﻪ ﻭﻗﺎﻝ‪ :‬ﺩﻋﻬﻢ ﻭﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﻜﻦ‬ ‫ﻓﻴﻪ ﻣﻨﻜﺮ ﻛﺤﻀﻮﺭ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﻣﻨﻌﻪ ﺑﻌﺾ ﻣﻊ ﺭﻗﺺ)‪.(١‬‬ ‫ ‪ ?8‬ا ح  آ‪ !:‬أرء  ا‪!5‬‬ ‫ﻳﺤﺬﺭ ﻓﻴﻪﺃﻱ‪ :‬ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡﻭﻓﻲ ﺑﻴﻊ ﻭﺷﺮﺍﺀ ﻭﺳﻔﺮ ﻭﻧﺤﻮﻫﺎ ﻛﺤﺠﺎﻣﺔ‬ ‫ﻣﻦ ﺃﺭﺑﻌﺎﺀ ﺁﺧﺮ ﺍﻟﺸﻬﺮ ﺑﻌﻠﻢ ﻻ ﺑﻌﺎﺩﺓ ﺃﻭ ﺗﺠﺮﻳﺐ‪ ،‬ﺇﺫ ﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪» :‬ﺁﺧﺮ‬ ‫ﺃﺭﺑﻌﺎﺀ ﻓﻲ ﺍﻟﺸﻬﺮ ﻧﺤﺲ ﻣﺴﺘﻤﺮ«)‪ ،(٢‬ﻭﺃﻭﻟﻪ ﺑﻌﺾ ﺑﺄﻧﻪ ﻧﺤﺲ ﻣﺴﺘﻤﺮ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ)‪.(٣‬‬ ‫ ‪ ?8‬ا ح ‪ &`G‬وا‪!6‬م‬ ‫ﺻﺢ ﺑﻼ ﻛﺮﺍﻫﺔ ﻟﺼﺎﺋﻢ ﻭﻣﺤﺮﻡ ﺑﺤﺞ ﺃﻭ ﻋﻤﺮﺓ ﺃﻭ ﺑﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ‬ ‫ﻟﻤﺤﺮﻡ ﻧﻜﺎﺡ‪ ،‬ﺃﻋﻨﻲ‪ :‬ﺍﻟﻌﻘﺪ‪ ،‬ﺫﻛﺮ ﺍﻟﻘﻮﻟﻴﻦ ﻓﻲ ﺍﻹﻳﻀﺎﺡ ﻓﻲ ﺑﺎﺏ ﺍﻟﺤﺞ‪ .‬ﻭﺇﻥ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻘﻮﻻﻥ‬ ‫ﻣﺤﺮﻣﺎ ﺟﺎﺯ ‬ ‫‬‫ﻭ ‪‬ﻛﻞ ﺍﻟﻤﺤﺮﻡ ﻣﻦ ﻳﻌﻘﺪ ﻟﻪ ﻣﻤﻦ ﻟﻴﺲ‬ ‫ﻣﺤﺮﻣﺎ‪ ،‬ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﻣﺤﺮﻣﺔ‪ ،‬ﺃﻭ ﺍﻟﺸﻬﻮﺩ ﻣﺤﺮﻣﻴﻦ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‬ ‫‬‫ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﻲ‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ »ﺗﺰﻭﺝ ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ ﺍﻟﺤﺎﺭﺙ ﺍﻟﻬﻼﻟﻴﺔ ﺧﺎﻟﺔ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ ﻭﻫﻮ ﻣﺤﺮﻡ«)‪ ،(٤‬ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﺍﻟﺠﻮﺍﺯ ﺑﻼ ﻛﺮﺍﻫﺔ‪ ،‬ﻭﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٢/٦‬ ‪.٢٥٣‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻣﻊ ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﺸﺎﻫﺪ‪،‬‬ ‫ﻭﻟﻔﻈﻪ ﻋﻨﺪ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﺃﺗﺎﻧﻲ ﺟﺒﺮﻳﻞ ‪ ‰‬ﻓﺄﻣﺮﻧﻲ ﺃﻥ ﺃﻗﻀﻲ ﺑﺎﻟﻴﻤﻴﻦ ﻣﻊ ﺍﻟﺸﺎﻫﺪ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺇﻥ ﻳﻮﻡ‬ ‫ﺍﻷﺭﺑﻌﺎﺀ ﻳﻮﻡ ﻧﺤﺲ ﻣﺴﺘﻤﺮ«‪ ،‬ﺡ‪.٢٠٠٤١ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥٣/٦‬‬ ‫)‪ (٤‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻓﻲ‪ :‬ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻟﻤﺤﺮﻡ ﻻ ﻳﻨﻜﺢ ﻭﻻ ﻳﻨﻜﺢ‪ ،‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‬ ‫‪.٣١/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪296‬‬ ‫ﻋﻨﻪ ﮊ ‪» :‬ﻻ ﻳﻨﻜﺢ ﺍﻟﻤﺤﺮﻡ ﻭﻻ ﻳﻨﻜﺢ ﻭﻻ ﻳﺨﻄﺐ«)‪ .(١‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﺍﻟﻤﻨﻊ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ‪ :‬ﻭﻫﻢ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻟﺖ‪ :‬ﻣﻴﻤﻮﻧﺔ ﺗﺰﻭﺟﻨﻲ ﻭﻫﻮ ﺣﻼﻝ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻟﺒﺮ‪ :‬ﺍﻟﺮﻭﺍﻳﺔ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﻭﻫﻮ ﺣﻼﻝ ﻣﻦ ﻃﺮﻕ ﺷﺘﻰ‪ ،‬ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻟﻜﻦ ﺍﻟﻮﻫﻢ ﺇﻟﻰ ﺍﻟﻮﺍﺣﺪ ﺃﻗﺮﺏ ﻣﻦ ﺍﻟﻮﻫﻢ ﺇﻟﻰ ﺍﻟﺠﻤﺎﻋﺔ‪،‬‬ ‫ﻭﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺻﺤﻴﺢ ﻓﻲ ﻣﻨﻊ ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻓﻬﻮ ﺍﻟﻤﻌﺘﻤﺪ‪ ،‬ﻷﻧﻪ ﻳﻔﻴﺪ ﻗﺎﻋﺪﺓ‪،‬‬ ‫ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻔﻴﺪ ﻭﺍﻗﻌﺔ ﺗﺤﺘﻤﻞ ﺃﻥ ﻣﺮﺍﺩﻩ ﺑﺎﻹﺣﺮﺍﻡ ﺗﻘﻠﻴﺪ ﺍﻟﻬﺪﻱ‪ ،‬ﻓﺈﻥ‬ ‫ﻣﺤﺮﻣﺎ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺑﺎﻹﺣﺮﺍﻡ ﺩﺧﻮﻝ ﺍﻟﺤﺮﻡ‪ ،‬ﺃﻭ ﺍﻟﺸﻬﺮ‬ ‫‬‫ﻣﺬﻫﺒﻪ ﺃﻥ ﻣﻦ ﻗﻠﺪﻩ ﻳﺼﻴﺮ‬ ‫ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻧﻜﺎﺡ ﺍﻟﻤﺤﺮﻡ ﻓﺎﺳﺪ ﻟﺼﺤﺔ ﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ‪،‬‬ ‫ﻭﺃﻣﺎ ﻗﺼﺔ ﻣﻴﻤﻮﻧﺔ ﻓﺘﻌﺎﺭﺿﺖ ﺍﻷﺧﺒﺎﺭ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ ﻋﻤﺮ ﻭﻋﻠ ‪‬ﻴﺎ ﻭﻏﻴﺮﻫﻤﺎ‬ ‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﺮﻗﻮﺍ ﺑﻴﻦ ﻣﺤﺮﻡ ﻧﻜﺢ ﻭﺑﻴﻦ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﺇﻻ ﻋﻦ ﺛﺒﺖ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺻﺤﻴﺢ‪ ،‬ﻟﻜﻦ ﺍﻟﺘﺰﻭﺝ ﺣﺎﻝ ﺍﻹﺣﺮﺍﻡ ﻣﻦ‬ ‫ﺧﺼﺎﺋﺼﻪ ﮊ ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻷﻣﺘﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻭﻫﻮ ﺃﺻﺢ ﺍﻟﻮﺟﻬﻴﻦ ﻋﻨﺪ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﺍﻟﺸﺎﻓﻌﻴﺔ)‪.(٢‬‬ ‫ اﻷ م ا‪ $R‬ﻷ[‬ ‫ﻻ ﻳﺘﺰﻭﺝ ﺍﻷﻗﻠﻒ ﻭﻻ ﻳﺰﻭﺝ ﻭﻻ ﻳﺘﻢ ﺣﺠﻪ‪ ،‬ﻭﻻ ﻗﺼﺎﺹ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻏﻴﺮﻩ‪،‬‬ ‫ﻣﺴﺠﺪﺍ ﻭﻻ ﻳﺼﻠﻲ ﺑﺜﻮﺑﻪ ﺃﻭ ﻋﻠﻰ ﺑﺴﺎﻃﻪ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻭﻣﺲ ﺣﺮﻣﺖ‬ ‫‬‫ﻭﻻ ﻳﺪﺧﻞ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﻭﺍﺧﺘﺘﻦ ﺟﺪﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺍﻟﻤﻘﺎﻡ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ‬ ‫ﺃﻳﻀﺎ ﺑﻤﺴﻪ ﺍﻟﻔﺮﺝ ﻭﻧﻈﺮﻩ‪ ،‬ﻭﻟﻮ ﻟﻪ ﻋﺬﺭ ﻓﻲ ﺗﺮﻙ ﺍﻟﺨﺘﻦ‪ ،‬ﻭﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ‪،‬‬ ‫‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻓﻲ‪ :‬ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻟﻤﺤﺮﻡ ﻻ ﻳﻨﻜﺢ ﻭﻻ ﻳﻨﻜﺢ‪ ،‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‬ ‫‪.٢٩/٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٣/٦‬ ‪ ،٢٥٤‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٤٤/٢‬‬ ‫‪297‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﺍﺧﺘﻠﻒ ﺇﻥ ﺗﺰﻭﺝ ﺑﺬﻣﻴﺔ ﻭﺍﺧﺘﻴﺮ ﺍﻟﻤﻨﻊ‪ ،‬ﻷﻧﻪ ﻛﻤﺠﻮﺳﻲ‪ ،‬ﻭﺇﻥ ﺯﻭﺝ ﻭﻟﻴﺘﻪ ﺟﺪﺩ‬ ‫ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﺑﻬﺎ ﻟﻢ ﻳﻔﺮﻕ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻻ ﺗﺤﻞ ﻟﻪ ﺃﻣﻬﺎ ﺃﻭ ﺑﻨﺘﻬﺎ‪ ،‬ﻭﻻ ﻫﻲ‬ ‫ﻷﺑﻴﻪ ﺇﻥ ﺧﺘﻦ)‪.(١‬‬ ‫ﻭﻳﺮﻭﻱ ﺍﻟﺸﻴﺦ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻋﻦ ﺍﻟﻮﺿﺎﺡ ﺑﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ‬ ‫ﺍﻟﻤﻔﻀﻞ ﻓﻲ ﺭﺟﻞ ﺃﻗﻠﻒ‪ ،‬ﻣﻠﻚ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺧﺘﺘﻦ ﻓﺎﺧﺘﺘﻦ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺗﺰﻭﻳﺠﻪ ﺟﺎﺋﺰ‪ ،‬ﺇﺫﺍ ﺍﺧﺘﺘﻦﺇﻥ ﺷﺎﺀ ﺍﷲﻭﺇﻥ ﺩﺧﻞ ﺑﻬﺎ ﻭﻫﻮ ﺃﻗﻠﻒ‪،‬‬ ‫ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻓﺈﻥ ﺍﺧﺘﺘﻦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﺗ ‪‬ﻢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺣﺘﻰ‬ ‫ﻳﺘﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺍﻟﺨﺘﺎﻥ‪ ،‬ﺑﻨﻜﺎﺡ ﺟﺪﻳﺪ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺗﺰﻭﻳﺠﻪ ﺑﺎﻟﺬﻣﻴﺔ‪ ،‬ﻭﺍﻷﺷﺒﻪ ﻋﻨﺪﻱ ﺃﻥ ﻻ ﻳﺠﻮﺯ؛ ﻷﻧﻪ ﻣﺎ ﻟﻢ‬ ‫ﻳﺨﺘﺘﻦ ﻓﻴﺸﺒﻪ ﻣﻌﻲ ﺍﻟﻤﺠﻮﺱ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻻ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪:‬‬ ‫»ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ‪ ،‬ﻓﻬﻮ ﻣﻨﻬﻢ«)‪.(٢‬‬ ‫ﺃﺣﺪﺍ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻷﻗﻠﻒ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺠﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﺰﻭﺝ ‬ ‫ﻣﻦ ﻧﺴﺎﺋﻪ)‪.(٣‬‬ ‫ زواج ا‪ ,‬‬ ‫ﻛﺮﻩ ﺍﻟﺘﺰﻭﺝ ﻟﻤﻌﺘﻜﻒ ﻭﻛﺬﺍ ﻟﻠﻮﻟﻲ ﻭﺍﻟﺸﻬﻮﺩ ﻭﻣﻦ ﻳﺤﻀﺮﻩ ﺃﻭ ﻧﺎﺋﺐ ﺍﻟﻮﻟﻲ‪،‬‬ ‫ﻷﻧﻪ ﺇﺫﺍ ﻛﺮﻩ ﻷﺣﺪ ﺷﻲﺀ ﻛﺮﻩ ﻟﻤﻦ ﻳﻌﻴﻨﻪ ﻓﻴﻪ‪ ،‬ﻓﻠﻮ ﻭ ‪‬ﻛﻞ ﺍﻟﻤﻌﺘﻜﻒ ﻣﻦ ﻳﻌﻘﺪ ﻟﻪ‬ ‫ﻣﻜﺮﻭﻫﺎ ﻟﻪ‪ ،‬ﻭﻟﻤﻦ ﻳﻠﻲ ﺫﻟﻚ ﻷﻥ ﺫﻟﻚ ﻛﻠﻪ ﻣﺴﺘﻨﺪ ﺇﻟﻰ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻫﻮ‬ ‫‬‫ﻟﻜﺎﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥٤/٦‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﻟﺒﺲ ﺍﻟﺸﻬﺮﺓ‪ ،‬ﺡ‪.٤٠٣١ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٦٨٣/٧‬ ‪.٦٨٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪298‬‬ ‫ﺍﺷﺘﻐﺎﻟﻪ ﺑﺘﻮﻛﻴﻞ ﻣﻦ ﻳﻌﻘﺪ‪ ،‬ﻭﺇﻥ ﻭﻛﻞ ﻣﻦ ﻳﻌﻘﺪ ﻟﻪ ﻗﺒﻞ ﺍﻻﻋﺘﻜﺎﻑ ﻓﻌﻘﺪ ﻟﻪ ﺣﺎﻝ‬ ‫ﺍﻋﺘﻜﺎﻓﻪ ﻟﻢ ﻳﻜﺮﻩ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻌﺘﻜﻔﺔ ﻭﺍﻟﻮﻟﻲ ﺍﻟﻤﻌﺘﻜﻒ ﻭﺍﻟﺸﻬﻮﺩ‬ ‫ﺍﻟﻤﻌﺘﻜﻔﻴﻦ ﻭﻧﺤﻮﻫﻢ ﻣﺜﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺍﻟﻤﻌﺘﻜﻒ)‪.(١‬‬ ‫ ‪!Z‬وط ‪ ?8 6$‬ا ح‬ ‫ﺇﻥ ﺻﺢ ﺑﺸﺮﻭﻃﻪ‪ ،‬ﻛﻮﻟﻲ ﻭﺷﻬﻮﺩ ﻭﺻﺪﺍﻕ ﻭﻗﺒﻮﻝ ﺯﻭﺝ ﻭﺭﺿﻰ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻻ‬ ‫ﻳﺸﺘﺮﻁ ﺭﺿﺎ ﺍﻷﻣﺔ ﻭﻏﻴﺮ ﺍﻟﺒﺎﻟﻐﺔ ﻭﺍﻟﻤﺠﻨﻮﻧﺔ ﻭﺍﻟﻬﺮﻣﺔ ﺍﻟﺘﻲ ﻻ ﺗﻌﻘﻞ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺠﻮﺍﺯ ﺗﺰﻭﻳﺠﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻬﺮﻡ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻌﺒﺪ ﻭﺑﻴﺎﻥ ﺍﻟﺮﺿﻰ ﺃﻥ ﺗﺤﻀﺮ ﺍﻟﻌﻘﺪ‬ ‫ﻭﺗﺮﺿﻰ ﺑﺤﻀﺮﺓ ﺍﻟﺸﻬﻮﺩ ﺃﻭ ﺷﻬﻮﺩ ﺃﺧﺮﻯ ﺃﻭ ﺗﻘﺮ ﺑﺎﻟﺮﺿﻰ ﻟﻠﺰﻭﺝ ﻭﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﺧﺎﺩﻣﺎ ﺃﻧﻬﺎ ﺯﻭﺟﺘﻪ ﺃﻭ ﺩﺧﻞ‬ ‫‬‫ﻭﻟﻮ ﻟﻢ ﻳﻌﺮﻓﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺃﺧﺒﺮﻩ ﻣﻦ ﺻﺪﻗﻪ ﻭﻟﻮ‬ ‫ﺇﻟﻴﻬﺎ ﻓﻲ ﺑﻴﺖ ﻭﻛﺎﻧﺖ ﻣﻊ ﻧﺴﺎﺀ ﻓﻘﻤﻦ ﻭﺗﺮﻛﻨﻬﺎ ﻓﻴﻪ‪ ،‬ﻓﺮﺃﻯ ﻋﻠﻴﻬﺎ ﻫﻴﺌﺔ ﻋﺮﻭﺱ‬ ‫ﻭﺳﻜﻦ ﻗﻠﺒﻪ ﻓﻠﻪ ﺃﻥ ﻳﺘﻘﺪﻡ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺴﺄﻟﻬﺎ‪ ،‬ﻭﻗﺪ ﺟﺮﻯ ﺍﻟﻌﺮﻑ ﺑﺬﻟﻚ؛ ﻗﺎﻟﻪ‬ ‫ﺃﻳﻀﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻭﺻﺎﻑ ﻭﺇﻥ ﺳﺄﻝ‬ ‫ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻛﺬﺍ ﻟﻠﻤﺮﺃﺓ ﺇﺫﺍ ﻟﻢ ﺗﻌﺮﻓﻪ ‬ ‫ﺑﻌﻀﺎ ﻓﺤﺴﻦ‪.‬‬ ‫ﺑﻌﻀﻬﻤﺎ ‬ ‫ﻭﺫﻛﺮ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺃﻥ ﺍﻷﻣﻴﻦ ﺇﺫﺍ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺯﻭﺟﻚ ﻟﻲ ﻭﻟﻴﻚ ﻻ ﺗﻤ ‪‬ﻜﻨﻪ ﻣﻦ‬ ‫ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻤ ‪‬ﻜﻨﻪ‪ ،‬ﻭﺍﻟﺤﻖ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﺇﻻ ﺑﺸﻬﺎﺩﺓ‪ ،‬ﻭﺇﻧﻬﺎ ﺇﻥ ﻣﻜﻨﺘﻪ ﺑﻘﻮﻟﻪ‬ ‫ﻭﺑﺎﻥ ﻛﺬﺑﻪ ﺃﺻﺪﻗﻬﺎ ﺇﻥ ﻣﺲ‪ ،‬ﻭﻓﻲ ﺍﻟﻨﺴﺐ ﻗﻮﻻﻥ‪.‬‬ ‫ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻧﻬﺎ ﺗﻤ ‪‬ﻜﻨﻪ ﺇﻥ ﺻﺪﻗﻪ ﻭﻟﻴﻬﺎ ﺃﻭ ﺷﻬﺪ ﺍﺛﻨﺎﻥ‪ ،‬ﺃﻭ ﺷﻬﺮ ﻭﺃﻧﻪ ﻳﺼﺪﻕ‬ ‫ﻭﻟﻴﻬﺎ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻟﺘﻲ ﺯﻭﺟﺖ ﻟﻚ‪ :‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ ﺑﺎﻻﺳﻢ‬ ‫ﺍﻟﺬﻱ ﺯﻭﺟﻬﺎ ﻟﻪ ﺑﻪ ﻓﻼ‪ ،‬ﺣﺘﻰ ﻳﻘﻮﻝ ﺍﻟﺘﻲ ﺯﻭﺟﺘﻬﺎ ﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻟﻢ ﻳﻘﻠﻪ ﺇﻻ ﺇﻥ‬ ‫ﺷﻮﺭﻛﺖ ﻓﻲ ﺍﻻﺳﻢ ﻭﺍﻟﻨﺴﺐ ﻓﻲ ﺗﻠﻚ ﺍﻟﻘﺒﻴﻠﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻟﻠﻄﻔﻠﺔ ﺍﻟﻘﻌﻮﺩ ﻣﻊ‬ ‫ﺯﻭﺟﻬﺎ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﺇﻥ ﻟﻢ ﺗﺮﺑﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﺴﻤﻊ ﺑﻨﻜﺎﺣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻟﻮ ﺻﺪﻗﺘﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٤/٦‬ ‪.٢٥٥‬‬ ‫‪299‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺣﺘﻰ ﻳﺒﻴﻦ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺖ ﺑﻪ ﻓﻲ ﺍﻟﻄﻔﻮﻟﺔ ﻭﻋﻘﻠﺖ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﺟﺎﺯ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻄﻔﻞ‬ ‫ﻭﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻤﺠﻨﻮﻧﺔ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺃﻣﻴﻨﺎﻥ‪ :‬ﻫﺬﻩ ﺍﻣﺮﺃﺗﻚ ﻓﻤﺴﻬﺎ ﻓﻼ ﻳﺸﺘﻐﻞ ﺑﻬﻤﺎ ﺇﻥ‬ ‫ﺭﺟﻌﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺮﺃﺓ ﻭﻻ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ ﺑﺸﻬﺎﺩﺓ ﺭﺟﻠﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺯﻭﺟﻬﺎ ﺇﻥ ﺍﻵﺧﺮ‬ ‫ﻭﻟﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺋﺰ)‪.(١‬‬ ‫ اﻷ=ظ ا‪  ? ,‬ا ح‬ ‫ﺇﻥ ﻗﺎﻝ ﻭﻟﻴﻬﺎ ﻟﺮﺟﻞ‪ :‬ﺯﻭﺟﺘﻚ ﻓﻼﻧﺔ‪ ،‬ﺃﻭ ﻭﻫﺒﺘﻬﺎ ﻟﻚ‪ ،‬ﺃﻭ ﺑﻌﺘﻬﺎ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﺍﻟﻨﻜﺎﺡ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻭﻫﺒﺘﻬﺎ ﻟﻚ ﺃﻭ ﺑﻌﺘﻬﺎ ﻟﻚ ﻭﻟﻢ ﻳﻘﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻨﻜﺎﺡ ﻟﻢ‬ ‫ﻳﺠﺰ‪ ،‬ﻭﺍﻟﻔﺮﺝ ﻻ ﻳﻮﻫﺐ‪.‬‬ ‫ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﻳﺠﻮﺯ ﺑﻠﻔﻆ ﺍﻟﻬﺒﺔ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻋﻠﻴﻪ ﺟﺮﻯ‬ ‫ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪» :‬ﺛﻼﺛﺔ ﺟﺪﻫﻦ ﺟﺪ ﻭﻫﺰﻟﻬﻦ ﺟﺪ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﺎﻕ«)‪ ،(٢‬ﻭﺩﺧﻞ ﺍﻟﻈﻬﺎﺭ ﻓﻲ ﺍﻟﻄﻼﻕ ﻭﻛﺬﺍ ﺍﻹﻳﻼﺀ‪ ،‬ﺑﻞ ﻓﻲ‬ ‫ﺭﻭﺍﻳﺔ ﺍﻟﻈﻬﺎﺭ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﺎﻕ ﻓﻤﻦ ﻟﻌﺐ ﺑﺸﻲﺀ ﻣﻨﻬﺎ ﺟﺎﺯ ﻋﻠﻴﻪ ﺇﻥ‬ ‫ﻋﺒﺪﺍ ﻟﻪ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺯﻭﺟﺔ ﻟﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻭﻟ ‪‬ﻴﺎ ﻟﻬﺎ‪ ،‬ﻓﺈﻥ‬ ‫‬‫ﺗﻤﺖ ﺷﺮﻭﻃﻪ ﺑﺄﻥ ﻛﺎﻥ‬ ‫ﻻ ﺇﻋﺘﺎﻕ ﻭﻻ ﺗﻄﻠﻴﻖ ﻭﻻ ﺇﻧﻜﺎﺡ ﻓﻴﻤﺎ ﻻ ﻳﻤﻠﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ‬ ‫ﻃﻔﻼ ﺃﻭ‬ ‫ﻣﺠﻨﻮ ﻧﺎ ﺃﻭ ﺭﻗ‪‬ﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﺣﻜﻢ ﻭﻟﻴﻪ‪ ،‬ﻟﻌﺐ ﻫﻮ ﺃﻭ ﺍﻟﻤﺰﻭﺝ‪ ،‬ﻭﻛﺬﺍ ﺑﺎﻟﻐﺔ ﻋﺎﻗﻠﺔ‬ ‫ﻭﻟﻢ ﺗﻌﻠﻢ ﺑﺎﻟﻔﻀﻮﻝ ﻣﻀﻰ ﻋﻠﻴﻬﺎ ﻟﻘﺒﻮﻟﻬﺎ‪.‬‬ ‫ﻭﺍﻹﻧﻜﺎﺡ ﻳﻠﺰﻡ ﺍﻟﻤﻨﻜﺢ ﺑﺸﺮﻁ ﻛﻮﻥ ﺍﻟﻤﺮﺃﺓ ﻗﺒﻠﺖ ﻭﻟﻴﺔ ﻟﻪ ﺃﻭ ﻣﻮﻛﻠﺔ ﻟﻪ ‬ ‫ﻣﺜﻼ‪،‬‬ ‫ﻭﻳﺘﻢ ﺑﺮﺿﺎﻫﺎ ﻭﺭﺿﻰ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺑﺎﻟﺸﺮﻭﻁ‪ ،‬ﻭﻫﺬﻩ ﺷﺮﻭﻁ ﺻﺤﺔ ﻭﻧﻔﺎﺫ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﺃﻳﻜﻢ ﺃﻧﻜﺤﻪ ﺑﻨﺘﻲ؟ ﻓﻘﺎﻝ ﻭﺍﺣﺪ‪ :‬ﺃﻧﻜﺤﻨﻴﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺃﻧﻜﺤﺘﻜﻬﺎ‪ ،‬ﻭﻧﺪﻡ ﻓﻬﻲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٥/٦‬ ‪.٢٥٦‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻄﻼﻕ ﻭﺍﻟﻠﻌﺎﻥ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺠﺪ‪ ،‬ﻭﺍﻟﻬﺰﻝ‬ ‫ﻓﻲ ﺍﻟﻄﻼﻕ‪ ،‬ﺡ‪.١١٨٤ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪300‬‬ ‫ﺍﻣﺮﺃﺗﻪ ﺇﻥ ﺣﻀﺮ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻧﻜﺎﺡ ﻟﻢ ﻳﺤﻀﺮﻩ ﺃﺭﺑﻌﺔ ﺍﻟﻤﻨﻜﺢ ﻭﺍﻟﺰﻭﺝ‬ ‫ﻭﺍﻟﻮﻟﻲ ﻭﺍﻟﺸﻬﻮﺩ ﻓﻬﻮ ﺑﺎﻃﻞ)‪.(١‬‬ ‫ ‪ $‬أ‪!:‬ى  ح   ‪ 0‬ا!ف‬ ‫ﻳﺼﺢ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﺑﺼﻴﻐﺔ ﺃﺧﻄﺒﺘﻚ‪ ،‬ﺃﻱ‪ :‬ﺃﺟﺰﺕ ﺧﻄﺒﺘﻚ ﻭﺃﻣﻀﻴﺘﻬﺎ ﻓﺸﺮﻁ‬ ‫ﻫﺬﺍ ﺃﻥ ﺗﺘﻘﺪﻡ ﺧﻄﺒﺔ ﺍﻟﺰﻭﺝ ﻭﺃﻣﻠﻜﺘﻚ‪ ،‬ﺃﻱ‪ :‬ﺟﻌﻠﺘﻚ ﻣﺎﻟﻜﺎ ﻟﻬﺎ‪ ،‬ﻭﺑﺄﻧﻜﺤﺘﻚ ﺃﻱ‪:‬‬ ‫ﺯﻭﺟﺎ ﻭﻫﻤﺎ ﺃﻓﺼﺢ‬ ‫ﺯﻭﺟﺎ‪ ،‬ﻭﺯﻭﺟﺘﻚ‪ ،‬ﺃﻱ‪ :‬ﺟﻌﻠﺘﻚ ‬ ‫ﻧﺎﻛﺤﺎ ﻟﻬﺎ‪ ،‬ﺃﻱ‪ :‬‬ ‫‬‫ﺟﻌﻠﺘﻚ‬ ‫ﻭﺍﻷﺧﻴﺮ ﺃﺷﺪ ﻓﺼﺎﺣﺔ‪ ،‬ﻭﺩﺧﻞ ﺑﺘﻔﺴﻴﺮ ﺍﻟﺼﻴﻐﺔ ﺑﺎﻟﻤﺎﺩﺓ ﻣﺨﻄﺐ ﻭﻣﻤﻠﻚ‪ ،‬ﻭﻣﻠﻜﺖ‬ ‫ﻭﻣﻤﻠﻚ ﺑﺘﺸﺪﻳﺪﻫﻤﺎ‪ ،‬ﻭﻣﻨﻜﺢ ﻭﻣﺰﻭﺝ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺑﻜﻞ ﻟﻔﻆ ﺳﺎﻍ ﺑﻌﺮﻑ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺟﺎﺭ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻫﻠﻪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ @ ‪ :‬ﺗﺼﺢ‬ ‫ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ ﺑﻠﻐﺔ ﺍﻟﻤﻨﻜﺢ ﻛﺎﺋﻨﺔ ﻣﺎ ﻛﺎﻧﺖ‪ ،‬ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺟﺮﺕ ﻋﻠﻴﻪ ﺍﻟﻌﺎﺩﺓ ﻓﻲ‬ ‫ﻛﻼﻣﻬﻢ‪ ،‬ﻣﻤﺎ ﻳﻜﻮﻥ ﻋﻨﺪﻫﻢ ﻣﻌﻨﺎﻩ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻛﺬﺍ ﻗﺒﻮﻝ ﺍﻟﺰﻭﺝ ﻣﺎ ﻟﻢ ﻳﻘﺎﺭﻓﻮﺍ‬ ‫ﻣﺤﺮﻣﺎ ﻓﻲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ‪ :‬ﻟﻠﺰﻭﺝ ﺃﻥ ﻳﺄﻣﺮ ﻣﻦ ﻳﻘﺒﻞ ﻭﻟﻮ ﺣﻀﺮ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺝ‬ ‫‬ ‫ﻋﻠﻰ ﺭﺟﻞ ﺑﻐﻴﺮ ﺃﻣﺮﻩ ﺃﻭ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺑﻐﻴﺮ ﺃﻣﺮﻫﺎ ﻭﺃﻣﺮ ﻭﻟﻴﻬﺎ‪ ،‬ﻓﻬﻞ ﻳﻌﻠﻖ ﺇﻟﻰ‬ ‫ﺭﺿﻰ ﺍﻟﻮﻟﻲ ﻭﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺰﻭﺝ ﺃﻭ ﻻ ﺗﻌﻠﻴﻖ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻳﺠﻮﺯ‪:‬‬ ‫ﺃﻋﻄﻴﺖ‪ ،‬ﻭﺟﻮﺯﺕ‪ ،‬ﻻ ﺃﺑﺤﺖ‪ ،‬ﻭﺃﺣﻠﻠﺖ‪ ،‬ﻭﺑﻌﺖ‪ ،‬ﻭﺃﻗﺮﺿﺖ‪ ،‬ﻭﻋﻮﺿﺖ‪،‬‬ ‫ﻭﺃﺑﺪﻟﺖ‪ ،‬ﻭﻳﺮﺟﻊ ﻧﺤﻠﺖ ﻭﻣﻨﺤﺖ ﺇﻟﻰ ﺍﻟﻌﺮﻑ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﺑﻮﻫﺒﺖ ﺃﻧﻬﺎ ﺗﺤﺮﻡ ﺇﻥ ﻣﺴﺖ‪ ،‬ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ ﻭﻟﻬﺎ‬ ‫ﺻﺪﺍﻕ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻔﻆ ﺍﻟﻤﺰﻭﺝ ﻏﻴﺮ ﺗﺎﻡ ﻭﻗﺪ ﻗﺼﺪ ﺍﻟﺘﺰﻭﻳﺞ ﺑﺈﺫﻥ ﺍﻟﻮﻟﻲ‬ ‫ﻭﻣﺤﻀﺮ ﺍﻟﺸﻬﻮﺩ ﺟﺎﺯ ﻭﻟﻮ ﻗﺼﺮ‪ ،‬ﻭﺟﺎﺯ ﺃﻋﻄﻴﺘﻚ ﻋﺼﻤﺔ ﻧﻜﺎﺡ ﻓﻼﻧﺔ‪ ،‬ﻭﻳﺠﻮﺯ‬ ‫ﺯﻭﺟﺖ ﺃﻭ ﺃﻧﻜﺤﺖ ﺃﻭ ﻧﺤﻮﻫﻤﺎ ﻓﻼﻧﺔ ﻟﻔﻼﻥ ﺃﻭ ﺑﻔﻼﻥ ﺃﻭ ﻣﻦ ﻓﻼﻥ‪ ،‬ﻗﻴﻞ‪ :‬ﺫﻟﻚ‬ ‫ﺃﻭﻟﻰ ﻣﻦ ﺯﻭﺟﺖ ﻓﻼ ﻧﺎ ﻟﻔﻼﻧﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﺪﺃ ﺑﺎﺳﻢ ﺍﻟﺮﺟﻞ ﻭﻳﻘﻮﻝ‪ :‬ﺯﻭﺟﺖ ﻓﻼ ﻧﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٦/٦‬ ‪.٢٥٧‬‬ ‫‪301‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺑﻔﻼﻧﺔ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻓﻼﻧﺔ ﺑﻔﻼﻥ ﻭﺩﺧﻞ ﻟﻢ ﻳﻔﺮﻗﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﺕ ﻣﻦ ﺟﻮﺍﺯ‬ ‫ﺫﻟﻚ ﻛﻠﻪ)‪.(١‬‬ ‫ إ‪/H‬ر ا وج ‪2/[ N8‬ل ا واج أو د'‬ ‫ﻳﺠﺒﺮ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻗﺒﻮﻟﻪ ﺃﻭ ﺩﻓﻌﻪ ﺇﻥ ﺃﺑﻰ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﻤﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ؛‬ ‫‬ ‫ﻣﻌﻄﻼ ﻟﻬﺎ‪ ،‬ﻭﺗﻌﻄﻴﻠﻬﺎ‬ ‫ﻷﻧﻬﺎ ﻣﻤﻨﻮﻋﺔ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﻣﺎ ﻟﻢ ﻳﻘﺒﻠﻬﺎ ﺃﻭ ﻳﺮﺩﻫﺎ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻇﻠﻢ‪ ،‬ﻭﻫﻮ ﻧﻔﺲ ﻋﻠﺔ ﻧﻬﻲ ﺍﷲ ‪ 8‬ﺍﻷﻭﻟﻴﺎﺀ ﺃﻥ ﻳﻌﻀﻠﻮﺍ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻧﻔﺲ ﻋﻠﺔ ﺍﻟﻨﻬﻲ‬ ‫ﺧﺼﻮﺻﺎ‬ ‫‬‫ﻋﻦ ﺗﺮﻙ ﺍﻟﻤﺮﺃﺓ ﻛﺎﻟﻤﻌﻠﻘﺔ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻌﺪﻝ ﻭﺍﺟﺐ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‬ ‫ﺍﻹﻣﺎﻡ ﻭﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﺠﻤﺎﻋﺔ ﺃﻥ ﻳﺠﺒﺮﻭﻩ ﻋﻠﻰ ﺍﻟﻘﺒﻮﻝ‪ ،‬ﺃﻭ ﺍﻟﺪﻓﻊ ﺑﺎﻟﺰﺟﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﺯﺟﺮﺍ ﻋﻦ‬ ‫ﺟﺒﺮﺍ ﻋﻠﻰ ﻧﻜﺎﺡ ﺃﻭ ﻓﺮﻗﺔ‪ ،‬ﺑﻞ ‬ ‫‬‫ﻳﻤﺘﺜﻞ ﻓﺒﺎﻟﺤﺒﺲ ﻭﺇﻻ ﻓﺒﺎﻟﻀﺮﺏ ﻭﻟﻴﺲ‬ ‫ﻭﻗﻬﺮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﺷﺎﺀ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺗﺰﻭﻳﺠﻬﺎ ﻭﺍﺟﺐ ﻭﺃﻥ‬ ‫‬‫ﺍﻟﻈﻠﻢ‬ ‫ﺍﻟﻮﻟﻲ ﻳﺠﺒﺮ ﻋﻠﻴﻪ ﻓﻜﻴﻒ ﻳﺘﺮﻙ ﻣﻌﻄﻠﻬﺎ‪ ،‬ﻣﻊ ﺃﻥ ﺗﻌﻄﻴﻠﻬﺎ ﺑﻌﺪﻡ ﺍﻟﺮﺩ ﻭﺍﻟﻘﺒﻮﻝ‬ ‫ﺃﻋﻈﻢ‪ ،‬ﻷﻧﻬﺎ ﻻ ﺗﺘﺰﻭﺝ ﻣﺎ ﻟﻢ ﻳﺮﺩﻫﺎ ﻓﺈﻥ ﻗﺒﻠﻬﺎ ﻓﻬﻲ ﺯﻭﺟﻪ ﻭﻗﻴﻞ‪ :‬ﻻ ﻷﻧﻪ ﻻ ﺑﻴﻊ‬ ‫ﺟﺒﺮﺍ ﻋﻠﻰ ﻧﻜﺎﺡ ﻭﻻ‬ ‫‬‫ﻭﻻ ﻧﻜﺎﺡ ﻭﻻ ﻓﺮﻗﺔ ﺇﻻ ﻋﻦ ﺭﺿﻰ‪ ،‬ﻭﻳﺮﺩ ﺑﺄﻥ ﺫﻟﻚ ﻟﻴﺲ‬ ‫ﻋﻠﻰ ﻓﺮﻗﺔ‪ ،‬ﻛﻤﺎ ﻣﺮ ﺇﻳﻀﺎﺣﻪ ﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻟﻢ ﺗﺮﺛﻪ ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪،‬‬ ‫ﻭﺇﻥ ﻣﺎﺗﺖ ﻭﻗﺒﻞ ﻭﺭﺛﻬﺎ‪ ،‬ﻭﺇﻥ ﺟﻦ ﻓﻼ ﺗﺘﺰﻭﺝ ﺣﺘﻰ ﻳﻔﻴﻖ ﻓﻴﻨﻜﺮ ﺃﻭ ﻳﻘﺒﻞ‪ ،‬ﻭﺍﺭﺗﺪﺍﺩﻩ‬ ‫ﺇﻧﻜﺎﺭ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻤﺴﻜﺖ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﻨﻰ ﻭﻧﺤﻮ ﺫﻟﻚ ﻟﻢ ﻳﺠﺒﺮ)‪.(٢‬‬ ‫ زواج ‪ B[3‬اﻷ‪ ! 0‬إذن و'‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻋﻠﻰ ﻃﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ ﺑﻼ ﺇﺫﻥ ﺃﺏ ﺃﻭ ﻭﻟﻲ ﻓﺮﺿﻲ ﺑﻌﺪ ﺑﻠﻮﻍ ﺃﻭ‬ ‫ﺇﻓﺎﻗﺔ ﺟﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺪﺩ ﻭﺇﻥ ﻋﻠﻰ ﻋﺒﺪ ﺑﻼ ﺇﺫﻥ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٧/٦‬ ‪.٢٥٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥٩/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٥/٦‬ ‪.٣٣٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪302‬‬ ‫ﻣﻦ ﺯﻭﺝ ﻭﻟﻴﺘﻪ ﻟﻄﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ ﺑﻼ ﺇﺫﻥ ﻭﻟﻴﻪ ﻋﻠﻖ ﻟﺒﻠﻮﻍ ﺃﻭ ﺇﻓﺎﻗﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺇﻥ ﺃﺟﺎﺯ ﺍﻟﻮﻟﻲ ﺻﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﻧﻜﺎﺣﻪ ﻭﻻ ﻳﻌﻠﻖ‪ ،‬ﺃﻭ ﻟﻌﺒﺪ ﺑﻼ ﺇﺫﻥ ﺳﻴﺪﻩ‬ ‫ﻋﻠﻖ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﻟﻤﺸﺮﻙ ﺃﺳﻠﻢ ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻟﻌﻘﺪ‪ ،‬ﺃﻭ ﻟﻤﻮﺣﺪ ﺍﺭﺗﺪ ﻗﺒﻠﻪ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻋﻄﻰ ﻭﻟﻴﻬﺎ ﺍﻟﺰﻭﺝ ‬ ‫ﻣﺎﻻ ﻋﻠﻰ ﺍﻟﻘﺒﻮﻝ ﺃﺧﺬﻩ‪ ،‬ﻗﺎﻟﻪ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ)‪.(١‬‬ ‫ ‪ r‬ا واج ‪!Z N8‬ط‬ ‫ﻟﺰﻡ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﻟﻮ ﺷﺮﻁ ﺭﺿﻰ ﻭﺍﻟﺪﻳﻪ ﻋﻨﺪ ﻗﺒﻮﻟﻪ‪ ،‬ﻭﺑﺎﻷﻭﻟﻰ ﺃﻥ ﻳﻠﺰﻣﻪ‬ ‫ﺇﻥ ﺍﺷﺘﺮﻁ ﺭﺿﻰ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﻗﺪﻡ ﺍﻟﺸﺮﻁ ﻟﻢ ﻳﻠﺰﻣﻪ ﺣﺘﻰ ﻳﺮﺿﻰ ﺍﻟﻤﻌﻠﻖ ﺇﻟﻴﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﻭﻟﻮ ‪‬‬ ‫ﺃﺧﺮ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻠﻘﻪ ﻭﻟﻮ ﺑﺮﺿﻰ‬ ‫ﺃﺟﻨﺒﻲ ﻋﻠﻖ ﺇﻟﻴﻪ ﻭﻳﻔﺮﻗﺎﻥ ﺇﻥ ﻣﺲ ﻗﺒﻞ ﺭﺿﺎﻩ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺃﺟﻨﺒﻲ ﻋﻠﻰ ﺭﺿﻰ‬ ‫ﻭﻟﻴﻬﺎ ﻓﺮﺟﻊ ﺍﻟﺰﻭﺝ ﻗﺒﻞ ﻋﻠﻢ ﺍﻟﻮﻟﻲ ﻓﻼ ﺭﺟﻮﻉ ﻟﻪ‪ ،‬ﻭﺗ ‪‬ﻢ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﺃﺗﻤﻪ ﺍﻟﻮﻟﻲ‪،‬‬ ‫ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻧﻪ ﺇﻥ ﻗﺎﻝ‪ :‬ﺭﺿﻴﺖ ﺇﻥ ﺭﺿﻲ ﻓﻼﻥ‪ ،‬ﺃﻭ ﺇﻥ ﻛﺎﻥ ﻛﺬﺍ‪ ،‬ﺃﻭ ﺭﺿﻴﺖ ﻋﻠﻰ‬ ‫ﺷﺮﻁ ﺭﺿﻰ ﻓﻼﻥ‪ ،‬ﺃﻭ ﺭﺿﻴﺖ ﺑﺸﺮﻁ ﺃﻥ ﻳﺮﺿﻰ ﻓﻼﻥ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺃﺩﻭﺍﺕ‬ ‫ﺍﻟﺘﻌﻠﻴﻖ ﻭﺍﻻﺗﺼﺎﻝ ﻟﻢ ﻳﻠﺰﻡ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻗﺎﻝ‪ :‬ﺭﺿﻴﺖ ﻭﺃﺷﺎﻭﺭ ﻓﻼ ﻧﺎ ﻓﺈﻧﻪ ﻻﺯﻡ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺣﺪﺙ ﻟﻪ ﺍﻟﺸﺮﻁ ﻓﻲ ﻗﻠﺒﻪ ﺑﻌﺪ ﺍﻟﺘﻜﻠﻢ ﺑﺎﻟﻘﺒﻮﻝ ﻟﻢ ﻳﺠﺰ ﺍﺷﺘﺮﺍﻃﻪ‪ ،‬ﻭﻟﻮ ﻧﻄﻖ ﺑﻪ‬ ‫‬ ‫ﻣﺘﺼﻼ‪ ،‬ﻭﻛﺎﻥ ﺑﺄﺩﺍﺓ ﺗﻌﻠﻴﻖ ﻭﺍﺗﺼﺎﻝ ﻓﻴﻠﺰﻡ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻓﺼﻞ ﺃﻭ ﻛﺎﻥ‬ ‫ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﻻ ﻳﻠﺰﻡ ﺑﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﻗﻠﺒﻪ ﻣﻦ ﺃﻭﻝ ﻗﺒﻞ ﺍﻟﺘﻜﻠﻢ ﺑﺎﻟﻘﺒﻮﻝ ﻟﺰﻣﻪ‬ ‫ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻋﻠﻖ ﺇﻟﻰ ﻣﻦ ﻻ ﻳﻤﻜﻦ ﻣﻨﻪ ﺍﻟﺮﺿﻰ ﻛﻤﻴﺖ ﻭﺑﻬﻴﻤﺔ‬ ‫ﻭﺟﻤﺎﺩ ﺟﺎﺯ ﻓﻲ ﺣﻴﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻮﻟﻲ ﻭﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻗﺒﻠﺖ ﺇﻥ ﻓﻌﻠﺖ ﻛﺬﺍ‬ ‫ﺃﻭ ﻓﻌﻠﺖ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻛﺬﺍ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺯ ﻭﺑﻄﻞ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻛﺬﺍ ﻓﻴﻬﻤﺎ ﻭﺇﻥ‬ ‫ﻋﻠﻖ ﻟﺮﺿﻰ ﻃﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ ﻋﻠﻖ ﻟﺒﻠﻮﻍ ﺃﻭ ﺇﻓﺎﻗﺔ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺃﻭ ﺇﻥ‬ ‫ﺃﺧﺮ ﻓﻘﻮﻻﻥ)‪.(٢‬‬‫ﻗﺪﻡ ﺃﻭ ‪‬‬ ‫ﺃﺻﺒﺖ ﺍﻟﻤﻌﻮﻧﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ‪‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٦٠/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٥٠/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٠/٦‬ ‪.٢٦١‬‬ ‫‪303‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ اﻷ=ظ ا‪  ]G ,‬ا?‪2/‬ل‬ ‫ﺟﺎﺯ ﺍﻟﻘﺒﻮﻝ ﺑﻠﻔﻆ‪ :‬ﻗﺒﻠﺖ‪ ،‬ﻭﺭﺿﻴﺖ ﻭﺗﺰﻭﺟﺖ‪ ،‬ﻻ ﻧﻌﻢ ﻭﺑﻠﻰ ﻭﺃﺟﻞ‪ ،‬ﻻ ﺇﺛﺮ‬ ‫ﺃﻗﺒﻠﺖ؟ ﺃﻭ ﺃﺭﺿﻴﺖ؟ ﻷﻧﻬﻦ ﻟﺴﻦ ‬ ‫ﻗﺒﻮﻻ ﺑﻞ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻟﺚ ﺗﺼﺪﻳﻖ ﻓﻲ ﺍﻷﺧﺒﺎﺭ‬ ‫ﻭﻧﺤﻮﻫﺎ ﻛﺎﻹﻧﺸﺎﺀ ﺍﻟﺬﻱ ﻳﺘﻜﻠﻢ ﺑﻪ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﺍﻷﻓﺼﺢ ﻓﻴﻪ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺇﻳﺠﺎﺑ ‪‬ﻴﺎ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﻻ ﻳﺠﺰﺉ ﺗﺤﺮﻳﻚ ﺍﻟﺮﺃﺱ)‪.(١‬‬ ‫ﻟﻠﺴﻠﺐ ﻻ ﺗﺼﺪﻳﻘﺎ ‬ ‫ ‪ I‬ا!أة  ‪ ?8‬ا ح‬ ‫ﻳﺠﺐ ﺗﻌﻴﻴﻦ ﺍﻟﻤﻨﻜﻮﺣﺔ ﺑﺎﺳﻤﻬﺎ ﻭﻟﻮ ﻭﺍﺣﺪﺓ ﻓﻠﻮ ﻗﺎﻝ‪ :‬ﺯﻭﺟﺘﻚ ﺑﻨﺘﻲ ﺃﻭ ﺃﻣﺘﻲ‬ ‫ﻭﻋﻨﺪﻩ ﺑﻨﺖ ﻭﺍﺣﺪﺓ ﺃﻭ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺋﺰ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﷲ‪،‬‬ ‫ﺃﻳﻀﺎ ﺇﻥ ﻋﺮﻓﺖ ﺑﺬﻟﻚ ﻓﻴﺸﻬﺪ ﺑﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﻭﻻ ﻳﺸﻬﺪ ﺑﻪ‪ ،‬ﻗﻠﺖ‪ :‬ﻫﻮ ﺟﺎﺋﺰ ﻓﻲ ﺍﻟﺤﻜﻢ ‬ ‫ﻇﺎﻫﺮ ﻗﻮﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ؛ ﻗﺎﻝ ﻓﻴﻪ‪ :‬ﻭﺟﺎﺯ ﺯﻭﺟﺖ ﻟﻚ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ ﺍﻟﻔﻼﻧﻲ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ ﻳﻘﻮﻝ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﺍﻟﻔﻼﻧﻲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴ ‪‬ﻢ ﻗﺒﻴﻠﺘﻬﺎ ﺃﻭ‬ ‫ﺳﻤﺎﻫﺎ ﻻ ﺃﺑﺎﻫﺎ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺃﺧﺖ ﻓﻼﻥ ﺃﻭ ﺑﻨﺘﻪ ﺃﻭ ﻧﺤﻮﻫﻤﺎ ﺃﻭ ﻧﺴﺒﻬﺎ ﺇﻟﻰ ﻗﺒﻴﻠﺔ ﺃﻣﻬﺎ‬ ‫ﻟﻢ ﻳﺠﺰ‪ ،‬ﺇﻻ ﺇﻥ ﻋﺮﻓﺖ ﺑﻬﺎ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺑﻨﺖ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﺍﻟﺨﺮﺍﺯ ﺃﻭ ﺍﻟﺼﻴﺎﻍ ﺃﻭ‬ ‫ﺍﻟﻤﻜﻲ ﺃﻭ ﺍﻟﺸﺮﻳﻒ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﻌﺮﻑ ﺑﻪ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺑﻨﺘﻲ ﻓﻼﻧﺔ‬ ‫ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻣﺴﻤﺎﺓ ﺑﺎﺳﻤﻬﺎ ﺟﺎﺯ‪ ،‬ﻻ ﺇﻥ ﻗﺎﻝ‪ :‬ﺑﻨﺘﻲ ﺃﻭ ﺍﻟﺼﻐﻴﺮﺓ ﺃﻭ ﺍﻟﻜﺒﻴﺮﺓ ﺃﻭ‬ ‫ﺍﻟﻮﺳﻄﻰ ﺃﻭ ﺍﻟﺴﻮﺩﺍﺀ ﺃﻭ ﺍﻟﺒﻴﻀﺎﺀ ﺃﻭ ﺍﻟﻌﻮﺭﺍﺀ ﺃﻭ ﺍﻟﻌﻤﻴﺎﺀ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺟﻮﺯ ﺇﻥ‬ ‫ﻋﺮﻓﺖ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺑﻨﺘﻲ ﻭﻣﺎ ﻟﻪ ﺇﻻ ﺑﻨﺖ ﺍﺑﻨﻪ ﻓﻘﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺑﻐﻴﺮ‬ ‫ﺍﺳﻤﻬﺎ ﻓﺮﻗﺎ ﻭﻟﻮ ﻣﺴﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻋﻨﺪ ﺍﷲ ﺇﺫﺍ ﺃﺭﺍﺩﻫﺎ ﻭﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﺰﻭﺝ‪ ،‬ﻭﺇﻥ‬ ‫ﺣﺎﻛﻤﺘﻪ ﺫﺍﺕ ﺍﻻﺳﻢ ﻓﻠﻬﺎ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻟﺰﻣﻪ ﺗﻄﻠﻴﻘﻬﺎ‪ ،‬ﻭﻻ ﻳﻄﺄﻫﺎ‬ ‫ﺑﺬﻟﻚ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺯﻭﺟﺘﻪ ﻫﻲ ﺍﻟﺘﻲ ﺃﺭﺍﺩﻫﺎ‪ ،‬ﻭﺟﺎﺯ ﺑﻠﻘﺒﻲ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ ﺇﻥ ﻋﺮﻓﺎ‪،‬‬ ‫ﺃﻳﻀﺎ ﺑﺎﻷﻭﻝ‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺍﺳﻢ ﻋﻨﺪ ﺃﻫﻠﻪ ﻭﺁﺧﺮ ﻳﺪﻋﻰ ﺑﻪ ﻓﻴﺠﻴﺐ ﺟﺎﺯ ﺑﻪ‪ ،‬ﻭﺟﺎﺯ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٦١/٦‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٤١/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪304‬‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﺗﺠﻴﺐ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻋﺮﻓﺖ ﺑﺎﻵﺧﺮ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺟﺎ ﺃﺧﺘﻴﻦ ﻣﺴﻤﺎﺗﻴﻦ ﺑﺎﺳﻢ‪،‬‬ ‫‬ ‫ﻣﺜﻼ ﻭﻻ ﺑﻴﺎﻥ ﻓﻠﻴﻄﻠﻘﺎﻫﻤﺎ ﻭﻳﺠﺪﺩﺍ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻭﺍﺣﺪ‬ ‫ﻓﺎﺩ‪‬ﻋﻰ ﻛﻞ ﻣﻨﻬﻤﺎ ﺍﻟﻜﺒﻴﺮﺓ‬ ‫ﻓﻘﻂ ﻓﻘﺎﻝ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‪ :‬ﻟﻴﺴﺖ ﻫﺬﻩ ﺃﺻﺪﻗﻬﺎ ﻭﻃﻠﻘﻬﻤﺎ)‪.(١‬‬ ‫ إذا ‪ 3‬ا‪ 2‬ا‪ I@ &M‬زو‪' I@ H‬‬ ‫ﻣﻦ ﺯﻭﺝ ﻓﻼﻧﺔ ﻣﻦ ﺑﻨﺎﺗﻪ ﻟﺮﺟﻞ ﻓﻤﺎﺕ ﻭﻧﺴﻲ ﺍﻟﺸﻬﻮﺩ ﺃﻭ ﻛﺎﻥ ﺍﻷﺏ ﺣ ‪‬ﻴﺎ‬ ‫ﻭﻧﺴﻲ ﻫﻮ ﻭﺍﻟﺸﻬﻮﺩ ﺍﺳﻤﻬﺎ ﺃﺟﺒﺮ ﺍﻟﺮﺟﻞ ﺑﻄﻼﻗﻬﻦ‪ ،‬ﻭﻟﻬﻦ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﺇﻥ‬ ‫ﻓﺮﺽ ﻭﻟﻢ ﻳﻤﺲ ﻭﺇﻥ ﻣﺲ ﻓﻜﻠﻪ ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻭﻻ ﻳﻤﺲ ﻓﻤﺘﻌﺔ ﺑﻴﻨﻬﻦ ﻭﻳﺠﺪﺩ‬ ‫ﺇﻥ ﺷﺎﺀ ﻟﻮﺍﺣﺪﺓ ﺇﻥ ﻟﻢ ﻳﻤﺲ ﻭﺍﺣﺪﺓ ﻭﺇﻥ ﻣﺲ ﻭﺍﺣﺪﺓ ﻟﻢ ﻳﺠﺪﺩ ﻟﻬﺎ ﻻﺣﺘﻤﺎﻝ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﻏﻴﺮ ﺍﻟﻤﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﺯﻧﻰ ﺑﻬﺎ ﻓﻼ ﺗﺤﻞ ﻟﻪ‪ ،‬ﻭﻻ ﻟﻐﻴﺮﻫﺎ‬ ‫ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻐﻴﺮ ﻫﻮ ﺍﻟﻤﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ ﻓﺘﺤﺮﻡ ﺑﻤﺲ ﺃﺧﺘﻬﺎ ﻭﻫﻲ ﻓﻲ‬ ‫ﻋﺼﻤﺘﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺗﺤﺮﻡ ﺍﻟﺰﻭﺟﺔ ﺑﻤﺲ ﻣﺤﺎﺭﻣﻬﺎ ﻏﻴﺮ ﺃﺑﻴﻬﺎ ﻭﺃﻣﻬﺎ ﻭﺍﻟﺠﺪ‬ ‫ﺟﻤﻴﻌﺎ ﺣﺮﻣﻦ‬ ‫‬‫ﻓﺼﺎﻋﺪﺍ ﻟﻢ ﻳﻤﻨﻊ ﺃﻥ ﻳﺠﺪﺩ ﺑﻤﻦ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﻦ‬ ‫‬‫ﻭﺍﻟﺠﺪﺓ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﺏ ﺣ ‪‬ﻴﺎ ﻓﻌﻴﻦ ﻟﻠﺸﻬﻮﺩ ﻭﻗﻴﻞ‪ :‬ﺍﻟﺰﻭﺝ ﻟﺠﺎﺯ‪ ،‬ﻭﻏﻴﺮ‬ ‫‬‫ﻋﻠﻴﻪ‬ ‫ﺍﻷﺏ ﻣﺜﻠﻪ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﺰﻭﺝ ﻓﻲ ﻋﺪﺓ ﺍﻟﻄﻼﻕ ﺃﻭ ﻏﻴﺮ ﻣﻄﻠﻖ‬ ‫ﻭﻗﺎﻟﺖ ﻛﻞ‪ :‬ﺃﻧﺎ ﻫﻲ‪ ،‬ﻗﺴﻤﻦ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻹﺭﺙ ﻭﺣﻠﻔﺖ ﻛﻞ ﻣﺎ ﻋﻠﻤﺖ ﺃﻥ‬ ‫ﺍﻟﻤﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ ﻏﻴﺮﻫﺎ)‪.(٢‬‬ ‫ ‪ Y+‬ا‪?@  2‬ار ا!‬ ‫ﻣﻬﺮﺍ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﺸﻬﻮﺩ ﻓﻐﻠﻂ‬ ‫ﺇﻥ ﺗﺮﺍﺿﻴﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺰﻭﺝ ﻭﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ‬ ‫ﺍﻟﻮﻟﻲ ﻓﻌﻘﺪ ﻋﻠﻰ ﺧﻤﺴﻴﻦ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻤﺎ ﻫﻮ ﺃﻗﻞ ﻣﻦ ﻣﺎﺋﺔ ﺃﻭ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ‬ ‫ﻓﻘﺒﻞ ﺍﻟﻨﻜﺎﺡ ﻓﻌﻠﻤﻮﺍ ﺑﻐﻠﻄﻪ ﻟﺰﻡ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻟﻠﻤﺮﺃﺓ ﻋﻨﺪ ﺍﷲ ﻣﺎ ﺗﺮﺍﺿﻴﺎ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦١/٦‬ ‪.٢٦٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٢/٦‬ ‪.٢٦٣‬‬ ‫‪305‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﻟﻮ ﺷﻬﺪﻭﺍ ﺑﻤﺎ ﺗﺮﺍﺿﻴﺎ ﻋﻠﻴﻪ ﻗﺒﻞ ﻭﻳﺸﻬﺪﻭﻥ ﺑﻤﺎ ﻋﻘﺪﻭﺍ ﺇﻥ ﻟﻢ ﻳﻌﻠﻤﻮﺍ ﺑﻤﺎ‬ ‫ﺗﺮﺍﺿﻴﺎ ﻋﻠﻴﻪ ‬ ‫ﺃﻭﻻ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﻮﺍ ﻟﻢ ﻳﺸﻬﺪﻭﺍ ﺑﻪ ﻟﻌﺪﻡ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺑﻤﺎ ﻋﻘﺪﻭﺍ‬ ‫ﻋﻠﻴﻪ ﻟﻌﻠﻤﻬﻢ ﺑﻤﺎ ﺗﺮﺍﺿﻴﺎ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﺃﻗﺮﺕ ﺍﻟﻤﺮﺃﺓ ﺑﺄﻗﻞ ﻣﻤﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻌﻘﺪ‬ ‫ﺃﻭ ﺃﻗﺮ ﺍﻟﺰﻭﺝ ﺑﺄﻛﺜﺮ ﻣﻤﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺃﺧﺬ ﺑﺈﻗﺮﺍﺭﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﺍﻹﻗﺮﺍﺭ‬ ‫ﺃﺧﺬﺗﻪ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﺃﻥ ﻳﺠﻌﻞ ﻟﻬﺎ ﺻﺪﺍﻗﺎ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﻗﺒﻞ ﺍﻟﺠﻌﻞ ﺃﺧﺬ ﺑﺎﻟﻌﻘﺮ‬ ‫ﺃﻭﻻ ﻭﺍﺳﺘﺤﺴﻦ‬‫ﺃﻭ ﻳﺠﻌﻞ ﻟﻬﺎ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻟﻬﺎ ﻋﻨﺪ ﺍﷲ ﻣﺎ ﺗﺮﺍﺿﻴﺎ ﺑﻪ ‬ ‫ﺗﺠﺪﻳﺪﻩ ﺇﻥ ﻭﻗﻊ ﺍﻟﻐﻠﻂ ﻭﻟﻢ ﻳﻤﺲ ﻭﺇﻥ ﻟﻢ ﻳﺠﺪﺩ ﻓﻼ ﺑﺄﺱ ﻭﺇﻥ ﻣﺲ ﻣﻀﻰ‪،‬‬ ‫ﻭﻟﻢ ﻳﻜﻦ ﻭﺟﻪ ﻟﻠﺘﺠﺪﻳﺪ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻟﻬﺎ ﺇﻻ ﻣﺎ ﺗﺮﺍﺿﻴﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻠﻮﻛﻴﻞ‬ ‫ﺃﻥ ﻳﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ ﺑﺄﻗﻞ ﻣﻤﺎ ﺃﻣﺮﻩ ﺍﻟﻮﻟﻲ ﺇﻥ ﺭﺿﻴﺖ ﺃﻧﻪ ﻻ ﺣﻖ ﻟﻪ ﻓﻲ ﺍﻟﺼﺪﺍﻕ‪،‬‬ ‫ﻭﺇﻥ ﻭﻛﻠﻪ ﻋﻠﻰ ﺃﻗﻞ ﻣﻦ ﻣﺜﻠﻬﺎ ﻓﺰﻭﺝ ﻧﻔﺴﻪ ﻓﻜﺘﺰﻭﻳﺞ ﺍﻟﻮﻟﻲ ﻓﻲ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻭﺍﻟﺨﻼﻑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﻛﻠﻪ ﻋﻠﻰ ﺻﺪﺍﻕ ﺃﻟﻒ ﻛﺮﻩ ﻟﻪ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﺄﻗﻞ‪ ،‬ﻭﻟﻮ‬ ‫ﺭﺿﻴﺖ‪ ،‬ﻭﺛﺒﺖ ﺍﻟﻨﻜﺎﺡ ﺇﻻ ﺇﻥ ﺷﺮﻁ ﺃﻻ ﻳﺰﻭﺟﻬﺎ ﺇﻻ ﺑﻜﺬﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺧﺎﻟﻒ‬ ‫ﺃﻣﺮﻩ ﺑﻄﻞ ﻣﻄﻠﻘﺎ)‪.(١‬‬ ‫  ا وج وا و‪ H‬أ@م ا‪25‬د‬ ‫ﺯﻭﺟﺎ ﻭﺍﻣﺮﺃﺓ ﺑﺄﺳﻤﺎﺋﻬﻤﺎ ﻭﺃﺳﻤﺎﺀ ﺁﺑﺎﺋﻬﻤﺎ‪،‬‬ ‫ﺍﺳﺘﺤﺴﻦ ﻟﻠﺸﻬﻮﺩ ﺃﻥ ﻳﺴﻤﻮﺍ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻜﻔﻲ ﺫﻛﺮ ﺃﺑﻮﻳﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻳﻌﻠﻤﻮﺍ ﺃﻧﻪ ﻻ ﻭﻟﻲ ﻗﺒﻞ ﺍﻟﻌﺎﻗﺪ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﺃﺑﺎ ﻭﺇﻥ ﺍﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﺍﺳﻤﻴﻬﻤﺎ ﺃﻭ ﻟﻢ ﻳﻌﻠﻤﻮﺍ ﺫﻟﻚ ﺟﺎﺯ ﺇﻥ ﺣﺼﻠﺖ ﻟﻬﻢ ﺍﻟﻤﻌﺮﻓﺔ‬ ‫ﻭﻟﻢ ﺗﻜﻦ ﺭﻳﺒﺔ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻟﻢ ﻳﺬﻛﺮﻭﺍ ﺍﺳﻤﻴﻬﻤﺎ ﻭﻻ ﺷﻴ ﺌﺎ ﻭﻟﻢ ﻳﺴﺄﻟﻮﺍ ﻋﻦ ﺃﺳﻤﺎﺀ‬ ‫ﺁﺑﺎﺋﻬﻤﺎ‪ ،‬ﻭﻻ ﻫﻞ ﻛﺎﻥ ﻭﻟﻲ ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﻮﻟﻲ ﺟﺎﺯ؟ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﻣﻺ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻄﻠﻘﺎ‬ ‫ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺤﻜﻢ ﺍﺣﺘﻴﺞ ﺇﻟﻰ ﺻﺤﺔ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٣/٦‬ ‪.٢٦٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٦٤/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪306‬‬ ‫ ‪ I‬ا*  أ ا و‪ 8 IH‬ا?‬ ‫ﺍﺳﺘﺤﺴﻦ ﻟﻤﻦ ﻳﺰﻭﺝ ﻃﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﺃﻭ ﻏﺎﺋﺒﺔ ﺃﻭ ﻋﻤﻴﺎﺀ ﺃﻥ ﻳﻌﻴﻦ ﺫﻟﻚ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻭﺍﻟﺠﻨﻮﻥ ﻭﺍﻟﻐﻴﺒﺔ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻋﻴﺐ ﻭﻧﻘﺼﺎﻥ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺠﺐ ﺍﻟﺘﻌﻴﻴﻦ ﻟﺼﺤﺔ ﺍﻟﺰﻭﺝ ﺑﻬﺎ ﻣﻊ ﺃﻧﻬﺎ ﻛﺬﻟﻚ ﻣﻨﻔﻌﺔ ﺗﺎﻣﺔ ﻭﻳﺴﺎﻓﺮ ﺇﻟﻴﻬﺎ ﺇﻥ‬ ‫ﻏﺎﺑﺖ ﺇﺫﺍ ﺷﺎﺀ ﻭﺍﻟﺴﻔﺮ ﺳﻬﻞ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻭﻟﺰﻡ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺃﻱ‪ :‬ﺻﺢ ﺑﺪﻭﻧﻪ‬ ‫ ﺃﻱ‪ :‬ﺑﺪﻭﻥ ﺍﻟﺘﻌﻴﻴﻦ‪ ،‬ﻟﻜﻦ ﺇﻥ ﺭﺩ ﺍﻟﺰﻭﺝ ﺍﻟﻤﺠﻨﻮﻧﺔ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﺳﺌﻞ ﻭﻛﺘﻢ‪،‬‬ ‫ﺃﻭ ﺃﺧﺒﺮ ﺑﺎﻟﺒﻠﻮﻍ ﺃﻭ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﺤﻀﻮﺭ ﻓﺨﺮﺝ ﺧﻼﻑ ﺫﻟﻚ ﻟﻢ ﻳﺠﺰ ﺇﻻ‬ ‫ﺑﺮﺿﻰ ﺍﻟﺰﻭﺝ‪.‬‬ ‫ﻭﻳﺠﺐ ﺍﻟﺘﻌﻴﻴﻦ ﻓﻲ ﻃﻔﻞ ﻭﻣﺠﻨﻮﻥ ﻭﻏﺎﺋﺐ ﻭﺃﻋﻤﻰ ﺇﻧﻤﺎ ﻭﺟﺐ ﻷﻧﻬﺎ ﻻ ﺗﺘﻢ‬ ‫ﻟﻬﺎ ﺍﻟﻤﻨﻔﻌﺔ ﺑﻬﻢ‪ ،‬ﻭﺍﻟﺴﻔﺮ ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ ﺻﻌﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻴﻦ ﻭﻗﺪ ﻗﺒﻠﺖ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻟﺰﻡ ﺍﻟﻨﻜﺎﺡ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺤﻜﻢ ﻓﺒﻌﺾ ﻭﻗﻒ‪ ،‬ﻭﺑﻌﺾ‬ ‫ﺃﻣﻀﺎﻩ‪ ،‬ﻭﺑﻌﺾ ﺃﻓﺴﺪ ﻣﺎ ﺗﺰﻭﺝ ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻟﻤﺠﻨﻮﻧﺔ ﻭﺇﻥ ﻣﺲ ﺍﻟﻤﺠﻨﻮﻥ ﻋﺎﻗﻠﺔ‬ ‫ﺃﺑﺪﺍ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻟﺠﻨﻮﻥ ﺑﻌﺪ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻋﻠﻰ ﺍﻹﺟﺎﺯﺓ‬ ‫ﺃﻭ ﺍﻟﻌﺎﻗﻞ ﻣﺠﻨﻮﻧﺔ ﺣﺮﻣﺖ ‬ ‫ﻓﺎﺷﺘﺮﺍﻁ ﺍﻟﺮﺿﻰ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﻣﺨﺼﻮﺹ ﺑﺎﻟﻌﻘﻼﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺧﺮﺝ ﻣﺠﻨﻮ ﻧﺎ ﺃﺧﺬ‬ ‫ﺃﻭﻟﻴﺎﺅﻩ ﺃﻥ ﻳﻄﻠﻘﻮﺍ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ [‪2/‬ل  و; ا=(‪2‬‬ ‫ﺇﻥ ﺃﺧﺒﺮ ﺍﻟﻔﻀﻮﻟﻲ ﺍﻟﻤﻌﻘﻮﺩ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻜﺎﺡ ﻻ ﺑﺎﻟﺼﺪﺍﻕ ﻓﻘﺒﻞ ﺑﻪ ﻟﺰﻣﻪ ﻫﻮ‬ ‫ﻭﺍﻟﺼﺪﺍﻕ ﻭﻟﻮ ﺃﻧﻜﺮﻩ ﺑﻌﺪ ﻋﻠﻤﻪ ﺑﻜﻤﻴﺔ ﺍﻟﺼﺪﺍﻕ ﻷﻥ ﻗﺒﻮﻝ ﺍﻟﻨﻜﺎﺡ ﻗﺒﻮﻝ‬ ‫ﻟﻠﺼﺪﺍﻕ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺃﻥ ﻳﻜﻮﻥ ﺑﺼﺪﺍﻕ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﻘﺒﻮﻟﻪ ﻗﺒﻮﻝ‬ ‫ﺳﻴﻤﺎ ﺃﻥ ﺍﻟﺼﺪﺍﻕ ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺠﻬﻞ ﻓﻲ ﺟﺎﻧﺐ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻓﻲ‬ ‫‬‫ﻟﻠﺼﺪﺍﻕ‪ ،‬ﻭﻻ‬ ‫ﺟﺎﻧﺐ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﻗﺒﻞ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺷﺮﻁ ﻣﺘﺼﻞ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٤/٦‬ ‪.٢٦٥‬‬ ‫‪307‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻗﺒﻠﺖ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﻛﺎﻥ ﺍﻟﺼﺪﺍﻕ ﻣﺜﻞ ﻛﺬﺍ ﺃﻭ ﻋﺪﺩ ﻛﺬﺍ ﺃﻭ ﻛﻤﺎ‬ ‫ﻳﺄﺧﺬ ﻣﺜﻠﻬﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﻠﻪ ﺷﺮﻃﻪ ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻛﻤﺎ ﺷﺮﻁ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﻭﺇﻥ ﺷﺎﺀ ﺃﺟﺎﺯﻩ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﻦ ﺯﻭﺝ ﻭﻟﻴﺘﻪ ﺃﻭ ﺃﻣﺮﺗﻪ ﺃﻭ ﻣﻮﻛﻠﺘﻪ ﺃﻭ ﻣﺴﺘﺨﻠﻔﺘﻪ ﺃﻭ ﺑﻔﻀﻮﻝ‬ ‫ﺑﺼﺪﺍﻕ ﻣﻌﻠﻮﻡ ﻓﺄﺧﺒﺮﺕ ﺑﺎﻟﻨﻜﺎﺡ ﻓﺮﺿﻴﺘﻪ ﻟﺰﻣﻬﺎ ﻭﺍﻟﺼﺪﺍﻕ ﻭﻟﻮ ﺩﻓﻌﺘﻪ ﺑﻌﺪ ﻋﻠﻢ‬ ‫ﺑﻘﻠﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ)‪.(١‬‬ ‫  و; اﻷ‪! /H‬أة‬ ‫ﻗﻴﻞ ﻓﻲ ﺭﺟﻞ ﺃﺟﻨﺒﻲ‪ ،‬ﺯﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺭﺿﻴﺖ ﺑﻪ‪ ،‬ﺛﻢ ﺭﻓﻊ ﺫﻟﻚ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪،‬‬ ‫ﻣﻦ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﺰﻭﺝ ﺑﻬﺎ‪ ،‬ﻓﺄﻣﺮ ﺍﻟﻮﻟﻲ‪ :‬ﺃﻥ ﻳﺠﺪﺩ ﺍﻟﻌﻘﺪﺓ‪.‬‬ ‫ﺟﺪﻳﺪﺍ‪ ،‬ﻋﻠﻰ ﻣﻬﺮ ﺃﻛﺜﺮ‬ ‫‬‫ﺗﺰﻭﻳﺠﺎ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﻮﻟﻲ‪ :‬ﻻ ﺃﺟﺪﺩ ﺍﻟﻌﻘﺪﺓ‪ ،‬ﻭﻟﻜﻨﻲ ﺃﺯﻭﺟﻪ‬ ‫ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﻟﻤﺮﺃﺓ‪ :‬ﻻ ﺃﺭﺿﻰ ﺑﻬﺬﺍ ﺍﻟﻤﻬﺮ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺭﺿﻴﺖ ﺑﻪ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﻧﻤﺎ ﻳﺰﻭﺟﻪ ﻋﻠﻰ ﻧﻜﺎﺡ ﺟﺪﻳﺪ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺗﺮﺍﺿﻴﺎ ﻋﻠﻴﻪ؛ ﻷﻧﻬﺎ ﻋﻘﺪﺓ‬ ‫ﻣﻨﺘﻘﻀﺔ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪.‬‬ ‫ﻭﺳﺌﻞ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻦ ﺍﻣﺮﺃﺓ ﺯﻭﺟﻬﺎ ﺃﺟﻨﺒﻲ‪ ،‬ﻭﺭﺿﻴﺖ ﺑﺎﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻟﻬﺎ‬ ‫ﺃﻭﻟﻴﺎﺀ‪ ،‬ﻟﻢ ﻳﺤﺘﺞ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻢ ﺍﻷﻭﻟﻴﺎﺀ ﻏﻴﺮﻭﺍ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻏﻴﺮ ﺍﻷﻭﻟﻴﺎﺀ ﻗﺒﻞ ﺭﺿﻰ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﺴﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﺫﻟﻚ‬ ‫ﺍﺧﺘﻼﻓﺎ‪ ،‬ﻭﺇﺫﺍ ﻏﻴﺮ ﺍﻷﻭﻟﻴﺎﺀ ﻗﺒﻞ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﻭﺑﻌﺪ ﺭﺿﻰ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﻬﻮ ﻣﻨﺘﻘﺾ‪ ،‬ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻦ ﺍﻟﻌﺼﺒﺔ‪ ،‬ﺣﺎﺿﺮﻳﻦ ﺣﻴﻦ ﺍﻟﻌﻘﺪﺓ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٥/٦‬ ‪.٢٦٦‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٣٥/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪308‬‬ ‫ زوج اﻷ‪ /H‬ا@!أة ‪!Z N8‬ط ر‪ W‬و‬ ‫ﺃﺟﻨﺒﻲ‪ ،‬ﻋﻠﻰ ﺷﺮﻁ ﺭﺿﻰ ﻭﻟﻴﻬﺎ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺑﻠﻎ‬ ‫‪‬‬‫ﺇﺫﺍ ﺯﻭﺝ ﺍﻟﻤﺮﺃ ﺓ‬ ‫ﺍﻟﻮﻟﻲ ﺍﻟﺘﺰﻭﻳﺞ ﺑﻌﺪ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﻓﻌﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ‪ : 5‬ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺠﻮﺍﺯ ﻗﺒﻞ‬ ‫ﺇﺗﻤﺎﻡ ﺍﻟﻮﻟﻲ‪ ،‬ﻓﻘﺪ ﻭﻗﻌﺖ ﺍﻟﺤﺮﻣﺔ‪ ،‬ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺃﺗﻢ ﺍﻟﻮﻟﻲ ﺃﻭ ﻟﻢ ﻳﺘﻢ ﻛﺎﻥ‬ ‫ﺍﻟﻮﻟﻲ ﺃﺑﺎ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺃﺏ‪.‬‬ ‫ﻭﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ‪ :‬ﺇﺫﺍ ﺃﺗﻢ ﺍﻟﻮﻟﻲ ﺑﻌﺪ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﺍﻟﺬﻱ ﺳﻤﻌﻨﺎ‪ ،‬ﻓﻲ ﺗﺰﻭﻳﺞ ﺍﻷﺟﻨﺒﻲ)‪.(١‬‬ ‫ ا‪  c#R‬و‪ $‬أ ا[‪  I‬ا واج‬ ‫ﺇﻥ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﻫﻲ ﺣﺮﺓ ﺃﻭ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻭﻫﻮ ﺍﻣﺮﺃﺓ ﺃﻭ ﻫﺬﻩ ﺍﻟﻄﻔﻠﺔ ﻭﻫﻲ‬ ‫ﺑﺎﻟﻐﺔﻭﻫﻢ ﻋﺎﺭﻓﻮﻥﺟﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺼﺪ ﺇﻟﻰ ﺷﺨﺺ ﺍﻣﺮﺃﺓ ﻓﺴﻤﺎﻫﺎ‬ ‫ﺑﻐﻴﺮﻫﺎ ﺃﻭ ﺳ ‪‬ﻤﻰ ﺍﻟﺰﻭﺝ ﺑﺨﻼﻓﻪ)‪.(٢‬‬ ‫  @ ‪2‬ل ا* ‪ ?8 8‬ا ح‬ ‫ﻣﺠﻠﻮﺑﺎ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﺍﻟﺒﻴﺾ ﻭﺍﻟﺴﻮﺩ‬ ‫‬‫ﻳﻨﺴﺐ ﻣﺠﻬﻮﻝ ﺍﻷﺏ ﻟﻘﻴﻄ ﺎ ﺃﻭ ﻏﻴﺮﻩ ﺃﻭ‬ ‫ﻭﻭﻟﺪ ﺃﻣﻪ ﻷﻣﻪ ﺇﻥ ﻋﺮﻓﺖ‪ ،‬ﻭﺇﻻ ﺃﺣﻀﺮ ﻭﺃﺷﻴﺮ ﺇﻟﻴﻪ ﺑﺎﺳﻤﻪ ﻭﻟﻮ ﺍﻣﺮﺃﺓ ﻗﺎﻝ ﻓﻲ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﺗﻨﺴﺐ ﻣﺸﺘﺮﻛﺔ ﺇﻟﻰ ﺃﺑﻮﻳﻬﺎ ﻭﻗﺒﺎﺋﻠﻬﻤﺎ ﻓﺈﻥ ﻧﺴﺒﻬﺎ ﺇﻟﻰ ﺃﺣﺪﻫﻤﺎ ﻭﻗﺒﻴﻠﺘﻪ‬ ‫ﻓﻘﻂ ﺟﺎﺯ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﻮﺍﻻﺓ ﺑﻴﻦ ﻣﺘﻌﺪﺩ‪ ،‬ﻭﻻ ﺗﻨﺴﺐ ﻣﺨﺘﻠﻄﺔ ﺑﻴﻦ ﺭﺟﻠﻴﻦ ﺇﻟﻴﻬﻤﺎ‬ ‫ﻣﻌﺎ ﻭﻻ ﺇﻟﻰ ﺃﺣﺪﻫﻤﺎ ﻓﻘﻂ‪ ،‬ﻭﻟﻜﻦ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻤﺨﺘﻠﻄﺔ ﺑﻴﻦ ﻓﻼﻥ ﻭﻓﻼﻥ‪ ،‬ﻭﻻ ﺗﻨﻜﺢ‬ ‫‬ ‫ﻣﻨﺒﻮﺫﺓ ﺣﺘﻰ ﺗﺤﻀﺮ ﺃﻭ ﺗﻌﺮﻑ ﺑﻤﻌﻨﻰ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻧﺴﺒﻬﺎ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﺑﻦ ﺑﺮﻛﺔ ﺇﺫﺍ ﺯﻭﺝ ﺍﻣﺮﺃﺓ ﻻ ﻳﻌﺮﻑ ﻧﺴﺒﻬﺎ ﻭﻻ ﻭﻟﻴﻬﺎ ﻳﻘﻮﻝ‪ :‬ﺯﻭﺟﺖ ﻓﻼﻥ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٣٧/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٦٦/٦‬‬ ‫‪309‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺍﺑﻦ ﻓﻼﻥ ﺑﻔﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ ﻓﻴﻨﻌﻢ‪ ،‬ﺛﻢ ﻳﻘﻮﻝ ﻟﻠﺰﻭﺝ‪ :‬ﺃﻗﺒﻠﺖ؟ ﻓﺈﺫﺍ ﺃﻧﻌﻢ ﻗﺎﻝ‪:‬‬ ‫ﺃﺷﻬﺪ ﻋﻠﻴﻚ ﻣﻦ ﺣﻀﺮ ﺃﻥ ﻋﻠﻴﻚ ﻫﺬﺍ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻳﺸﻬﺪ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻧﺴﺒﻪ‬ ‫ﺇﺫﺍ ﺣﻀﺮ ﺑﻤﺎ ﺃﻭﺟﺐ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻻ ﺃﻧﻪ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﻛﻤﺎ ﺳ ‪‬ﻤﻰ ﻧﻔﺴﻪ ﺃﻭ ﺳﻤﺎﻩ‬ ‫ﻏﻴﺮﻩ ﺇﻻ ﺑﻌﺎﺩﻟﺔ ﺃﻭ ﺑﺘﻮﺍﻃﺆ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺇﻥ ﺃﺣﻀﺮ ﻣﻦ ﻟﻪ ﺃﺏ ﻭﺃﺷﻴﺮ ﺇﻟﻴﻪ ﺑﻼ ﺫﻛﺮ‬ ‫ﻷﺑﻴﻪ ﻭﻻ ﻟﻪ ﺃﻭ ﺑﺬﻛﺮﻩ ﺩﻭﻥ ﺃﺑﻴﻪ ﺟﺎﺯ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺇﻥ ﻧﺴﺐ ﻫﻮ ﺃﻭ ﻫﻲ ﺇﻟﻰ‬ ‫ﺍﻷﻡ ﻭﻟﻬﻤﺎ ﺃﺏ‪ ،‬ﺃﻭ ﻧﺴﺐ ﺇﻟﻰ ﺍﻟﺠﺪ ﺟﺎﺯ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﷲ ﻻ ﻓﻲ ﺍﻟﺤﻜﻢ)‪.(١‬‬ ‫ @‪ I‬زوج و‪IH! ',‬‬ ‫ﻣﻦ ﺯﻭﺝ ﻭﻟﻴﺘﻪ ﺃﻭ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﻣﻮﻛﻠﺘﻪ ﺃﻭ ﻣﺴﺘﺨﻠﻔﺘﻪ ﺃﻭ ﻏﻴﺮﻫﻦ ﻟﺮﺟﻠﻴﻦ ﺃﻭ ﺃﻛﺜﺮ‬ ‫ﺑﻌﻘﺪﺓ ﻓﻘﺒﻼ ﺃﻭ ﻗﺒﻠﻮﺍ ﻓﺮﺿﻴﺘﻬﻤﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﺭﺿﻴﺘﻬﻢ ﺃﻭ ﺑﻌﻀﻬﻢ ﻓﺴﺪ ﺗﺰﻭﻳﺠﻪ‪،‬‬ ‫ﻻﺗﺤﺎﺩ ﺍﻟﻌﻘﺪﺓ ﻭﺗﻔﺎﺭﻗﻬﻤﺎ ﺑﻼ ﻃﻼﻕ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﺖ ﻓﻲ ﻏﻴﺮ ﻭﺍﺣﺪﺓ ﻓﻘﺒﻠﺖ‬ ‫ﻭﺍﺣﺪﺍ ﻣﻤﻦ ﺍﻧﻔﺮﺩ ﺑﻌﻘﺪﺓ ﺟﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺃﻥ ﺗﻘﺒﻞ ﻣﻦ ﺷﺎﺀﺕ ﻭﻟﻮ ﻓﻲ ﻋﻘﺪﺓ‬ ‫‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻌﻘﺪﺓ ﺇﺫﺍ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺟﺎﺋﺰ ﻭﻏﻴﺮ ﺟﺎﺋﺰ‪،‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﺗﺒﻄﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ ﻣﻨﻬﺎ ﻣﺎ ﻳﺠﻮﺯ‪ ،‬ﻭﺍﻻﺛﻨﺎﻥ ﻭﻣﺎ ﻓﻮﻗﻬﻤﺎ ﻣﻤﺎ ﻻ ﻳﺠﻮﺯ‪،‬‬ ‫ﻭﺍﻟﻮﺍﺣﺪ ﻣﻤﺎ ﻳﺠﻮﺯ‪ ،‬ﻭﺇﻥ ﺯﻭﺝ ﺍﻟﻤﺮﺃﺓ ﻭﻟﻴﺎﻥ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻛﻞ ﻟﺮﺟﻞ ﻭﺍﺣﺪ ﺑﻌﺪ ﻭﺍﺣﺪ‬ ‫ﻓﺮﺿﻴﺖ ﺑﺎﻟﻜﻞ ﻓﻘﻴﻞ‪ :‬ﻫﻲ ﻟﻸﻭﻝ‪ ،‬ﻷﻧﻪ ﻟﻤﺎ ﻛﺎﻥ ﻟﻸﻭﻝ ﻧﺼﻴﺐ ﻓﻲ ﻗﺒﻮﻟﻬﺎ ﻟﻢ‬ ‫ﻳﺼﺢ ﻗﺒﻮﻟﻬﺎ ﻟﻤﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﺒﻄﻞ ﻗﺒﻮﻟﻬﺎ‪ ،‬ﻷﻥ ﻗﺒﻮﻟﻬﺎ ﺍﻟﻜﻞ ﻋﻘﺪﺓ‬ ‫ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻓﻠﺘﺠﺪﺩ ﺍﻟﻘﺒﻮﻝ ﻟﻤﻦ ﺷﺎﺀﺕ ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﻭﻟﻴﻬﺎ ﻟﻮﺍﺣﺪ‬ ‫ﺛﻢ ﻵﺧﺮ ﻭﻫﻜﺬﺍ ﻓﺮﺿﻴﺖ ﺑﺎﻟﻜﻞ ﻓﻬﻲ ﻟﻸﻭﻝ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﻣﺎ ﺫﻛﺮﺕ ﻭﺇﻥ ﺯﻭﺟﻬﺎ‬ ‫ﻟﺮﺟﻠﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﺑﻌﻘﺪﺓ ﻭﺍﺣﺪﺓ ﻓﺮﺿﻴﺘﻬﻢ ﻟﻢ ﻳﺠﺰ ﺭﺿﺎﻫﺎ ﺑﻬﻢ ﻭﻻ ﺑﺄﺣﺪﻫﻢ‬ ‫ﻟﺒﻄﻼﻥ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻧﻜﺎﺡ ﺃﺣﺪﻫﻢ ﺇﻻ ﺑﺘﺠﺪﻳﺪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻪ ﻭﺣﺪﻩ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٦٧/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٧/٦‬ ‪.٢٦٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪310‬‬ ‫ @‪ I‬زوج ا@!أة !‪*`+ .H‬‬ ‫ﻣﻦ ﻋﻘﺪ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﻏﺎﺋﺐ ﺑﻼ ﺃﻣﺮ ﻓﻤﺎﺗﺖ ﻭﻗﺒﻞ ﺍﻟﻐﺎﺋﺐ ﺑﻌﺪ ﻗﺪﻭﻣﻪ ﺃﻭ ﻗﺒﻞ‬ ‫ﻗﺪﻭﻣﻪ ﺑﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻘﺒﻮﻝ‪ ،‬ﻓﻤﺎﺗﺖ ﺑﻌﺪ ﻋﻘﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻌﺪ ﻗﺪﻭﻣﻪ ﻭﻋﻘﺪﻩ‪ ،‬ﺣﻠﻔﻪ‬ ‫ﻭﺍﺭﺛﻬﺎ ﻋﻠﻰ ﻗﺒﻮﻝ ﻋﻘﺪﻩ ﻻ ﻟﺮﻏﺒﺔ ﻓﻲ ﺍﻹﺭﺙ‪ ،‬ﻭﻻ ﻳﺮﺙ ﺇﻥ ﻧﻜﻞ ﻋﻦ ﺍﻟﻴﻤﻴﻦ ﺃﻭ‬ ‫ﺃﻗﺮ ﺑﺄﻧﻪ ﻗﺒﻞ ﺭﻏﺒﺔ ﻓﻲ ﺍﻹﺭﺙ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻠﻔﻪ ﻭﻳﺮﺛﻬﺎ ﺑﻼ ﻳﻤﻴﻦ‬ ‫‪‬‬ ‫ﺇﻻ ﺇﻥ ﺻﺮﺡ ﺑﺄﻧﻪ ﻗﺒﻠﻬﺎ ﻟﻴﺮﺛﻬﺎ‪ ،‬ﻓﻼ ﻳﺮﺛﻬﺎ ﻭﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﺎ ﻓﻲ‬ ‫ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺛﻬﺎ ﻭﻻ ﻳﻤﻴﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻤﻨﻌﻪ ﻣﻦ ﺇﺭﺛﻬﺎ‬ ‫ﺗﺼﺮﻳﺤﻪ ﺑﺄﻧﻪ ﻗﺒﻠﻬﺎ ﻟﻴﺮﺛﻬﺎ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﻟﺘﻤﻨﻜﺮﺗﻲ ﺭﻭﺍﻩ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ‬ ‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺑﻲ ﻫﺎﺭﻭﻥﺭﺣﻤﻬﻤﺎ ﺍﷲﻓﻠﻮ ﺻﺮﺡ ﺃﻧﻲ ﻗﺒﻠﺘﻪ ﻹﺭﺛﻬﺎ ﻟﻢ ﻳﻤﻨﻊ ﻣﻦ‬ ‫ﺇﺭﺛﻬﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻪ ﻻ ﻳﺮﺛﻬﺎ ﺻﺮﺡ ﺃﻭ ﻟﻢ ﻳﺼﺮﺡ؛ ﻟﻔﻮﺍﺗﻬﺎ ﺑﺎﻟﻤﻮﺕ ﻗﺒﻞ‬ ‫ﻗﺒﻮﻟﻪ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻭﻫﺐ ﺇﻧﺴﺎﻥ ﻟﻮﻟﺪﻩ ﺷﻴ ﺌﺎ ﻓﺎﺣﺘﻀﺮ ﻗﺒﻞ ﻗﺒﻮﻝ ﻭﻟﺪﻩ ﻭﻗﺒﻞ ﻗﺒﻀﻪ ﻟﻢ‬ ‫ﻳﺼﺢ ﻟﻪ ﻗﺒﻀﻪ ﻭﻗﺒﻮﻟﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺗﺪﺍﺭﻙ ﺍﻟﻘﺒﻮﻝ ﺛﺎﺑ ﺘﺎ ﻟﺼﺢ ﻗﺒﻮﻟﻪ‪ ،‬ﻓﻈﻬﺮ ﺃﻥ ﻓﻌﻞ‬ ‫ﺍﻟﻌﺎﻗﺪ ﻭﻟﻮ ﺻﺢ ﻓﻲ ﺫﺍﺗﻪ ﻟﻜﻦ ﻻ ﺗﺼﺢ ﺇﺟﺎﺯﺗﻪ ﺑﻌﺪ ﻣﻮﺗﻬﺎ‪ ،‬ﻭﻷﻧﻪ ﻟﻮ ﻓﺎﺕ ﺍﻟﻤﺒﻴﻊ‬ ‫ﺍﻟﻤﺨﻴﺮ ﻓﻴﻪ ﻗﺒﻞ ﻗﺒﻮﻝ ﻣﻦ ﻟﻪ ﺍﻟﺨﻴﺎﺭ ﻟﻔﺎﺕ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭﻷﻧﻪ ﻻ ﻳﺠﺘﻤﻊ ﺍﻟﻮﻟﻲ‬ ‫ﻭﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺸﻬﻮﺩ ﻭﺭﺿﻰ ﺍﻟﺰﻭﺝ‪ ،‬ﺑﻞ ﺗﺄﺧﺮ ﺭﺿﻰ ﺍﻟﺰﻭﺝ ﺣﺘﻰ ﻓﺎﺗﺖ ﻭﻛﺬﺍ ﻋﺎﻗﺪ‬ ‫ﻋﻠﻰ ﻏﺎﺋﺒﺔ ﻟﺤﺎﺿﺮ ﻭﻣﺎﺕ ﻭﻗﺒﻠﺖ ﻭﻟﻮ ﺑﻌﺪ ﻣﻮﺗﻪ ﺗﺤﻠﻒ ﻣﺎ ﻗﺒﻠﺖ ﺭﻏﺒﺔ ﻓﻲ‬ ‫ﺍﻹﺭﺙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻤﻴﻦ ﻋﻠﻴﻬﺎ ﻭﺗﺮﺙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺮﺙ ﻭﻟﻮ ﻗﺎﻟﺖ‪ :‬ﻗﺒﻠﺖ ﻹﺭﺛﻪ)‪.(١‬‬ ‫ @‪2‬ت ا[ [‪'2/[ !@ ./‬‬ ‫ﺇﻥ ﻣﺎﺕ ﻏﺎﺋﺐ ﻋﻘﺪ ﻋﻠﻴﻪ ﻭﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻪ ﻗﺒﻮﻝ ﺃﻭ ﺩﻓﻊ ﻟﻢ ﺗﺮﺛﻪ ﻭﻻ ﻳﻤﻴﻦ ﻟﻬﺎ‬ ‫ﻋﻠﻰ ﻭﺍﺭﺛﻪ ﺑﺄﻧﻪ ﻟﻢ ﻳﺮﺽ ﻭﻻ ﺑﺄﻧﻪ ﻟﻢ ﻳﻌﻠﻢ ﺭﺿﻰ ﺍﻟﻐﺎﺋﺐ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ ﺻﺪﺍﻕ‬ ‫ﻟﻬﺎ ﻭﻻ ﻣﺘﻌﺔ ﻭﻳﺮﺙ ﻏﺎﺋﺒﺔ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﻛﺬﻟﻚ ﺃﻱ ﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻬﺎ ﻗﺒﻮﻝ ﻭﻻ ﺩﻓﻊ ﺇﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٦٩/٦‬ ‪.٢٧٠‬‬ ‫‪311‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻣﺎﺗﺖ ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻭﺍﻟﺘﻲ ﻗﺒﻠﻬﺎ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻭﻟﻴﻬﺎ ﻭﻛﺄﻧﻪ‬ ‫ﺻﺤﻴﺤﺎ ﻣﺎ ﻟﻢ ﺗﻨﻘﻀﻪ ﺑﺨﻼﻑ ﺍﻟﺮﺟﻞ ﻓﺈﻧﻪ ﻳﻌﻘﺪ ﺑﻨﻔﺴﻪ‬ ‫‬‫ﻗﺎﺋﻢ ﻣﻘﺎﻣﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﻓﻌﻠﻪ‬ ‫ﺑﻜﺮﺍ ﻭﺭﺛﻬﺎ‪ ،‬ﻭﻟﻮ ﻣﺎﺗﺖ ﻗﺒﻞ ﺍﻟﺮﺿﻰ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﻭ ﻳﻮﻛﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺯﻭﺟﻬﺎ ﺃﺑﻮﻫﺎ ‬ ‫ﺛﻴﺒﺎ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻷﺏ ﻓﻼ ﻳﺮﺛﻬﺎ ﺍﻟﺰﻭﺝ ﺑﺘﺰﻭﻳﺠﻬﺎ ﺇﻥ ﻣﺎﺗﺖ ﻗﺒﻞ ﺍﻟﺮﺿﻰ‪،‬‬ ‫ﻭﻟﻮ ‬ ‫ﺑﻜﺮﺍ‪ ،‬ﻭﺯﻭﺟﻬﺎ ﺃﺑﻮﻫﺎ؛ ﻟﻌﻤﻮﻡ ﺍﺳﺘﺄﻣﺮﻭﺍ ﺍﻟﻨﺴﺎﺀ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﻳﺮﺛﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ‬ ‫ﻓﻲ ﺃﺑﻀﺎﻋﻬﻦ ﻭﻟﻢ ﻳﺨﺺ ﺍﻷﺏ)‪.(١‬‬ ‫ @‪2‬ت ا[‪ ./[ I‬ا& ?‪2/‬‬ ‫ﺇﻥ ﻋﻘﺪ ﻋﻠﻰ ﻏﺎﺋﺒﻴﻦ ﻭﻣﺎﺗﺎ ﻛﺬﻟﻚ ﻟﻢ ﻳﺘﻮﺍﺭﺛﺎ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺯﻭﺝ ﺑﻨﺘﻪﻏﺎﺋﺒﺔ ‬ ‫ﺑﻐﺎﺋﺐ‪ ،‬ﻓﻔﻘﺪ ﻭﻣﺎﺕ ﺍﻟﺰﻭﺝ ﻗﺒﻞ ﺃﻥ ﺗﻌﻠﻢ؛ ﺣﻠﻔﺖ ﺃﻧﻬﺎ ﻟﻮ ﻋﻠﻤﺖ ﻟﺮﺿﻴﺘﻪ ﻓﻠﻬﺎ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻭﺍﻹﺭﺙ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ ﻏﺎﺋﺐ ﻭﻗﺎﻝ‪ :‬ﺃﺭﺳﻠﻨﻲ ﺃﻭ ﺃﻣﺮﻧﻲ ﻓﺈﻥ ﺯﻭﺟﻮﻩ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻭﺟﻌﻠﻮﺍ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺛﻢ ﺃﻧﻜﺮ ﻭﻻ ﺑﻴﺎﻥ ﻋﻠﻴﻪ ﺃﺟﺒﺮ ﻋﻠﻰ‬ ‫ﻃﻼﻗﻬﺎ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﻭﻻ ﺍﻟﺮﺳﻮﻝ ﺷﻲﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻞ ﻟﺰﻣﻪ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﻳﺠﺒﺮ‬ ‫ﺍﻟﻤﻨﻜﺮ ﻋﻠﻰ ﻃﻼﻗﻬﺎ ﺧﻮﻑ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﻣﺮﻩ‪ ،‬ﻭﻳﺤﻠﻒ ﻭﻣﻦ ﺗﺰﻭﺝ ﻏﺎﺋﺒﺔ ﻣﻦ‬ ‫ﻣﺘﺰﻭﺟﺎ ﻋﻠﻰ ﻏﺎﺋﺐ ﺃﻭ‬ ‫‬‫ﻭﻟﻴﻬﺎ ﻻ ﻳﻌﻠﻤﻬﺎ ﻟﺰﻡ ﺍﻟﺼﺪﺍﻕ ﺇﻥ ﻃﻠﻘﻬﺎ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺻﺒﻲ ﺃﻭ ﻳﺘﻴﻢ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺑﻌﺾ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻟﻴﺘﻴﻢ ﻟﻨﻔﺴﻪ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺣﺪ ﻣﻦ ﻳﺠﻮﺯ‬ ‫ﺃﻥ ﻳﺰﻭﺝ ﻭﻟﻴﺘﻪ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﻤﺮﺳﻞ ﻗﺒﻞ ﺍﻟﻌﻘﺪﺓ ﻟﻢ ﻳﻠﺰﻣﻪ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ ﺭﺟﻞ‬ ‫ﺑﻼ ﺇﺫﻥ ﻭﻻ ﺭﺳﺎﻟﺔ ﺛﻢ ﺑﺪﺍ ﻟﻪ ﻭﻟﻬﺎ ﺍﻟﻔﺴﺦ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﺟﺎﺯ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺎﺗﺖ ﻗﺒﻞ‬ ‫ﺃﻥ ﻳﻌﻠﻢ ﺛﻢ ﺭﺿﻲ ﻭﺭﺛﻬﺎ ﺇﻥ ﺣﻠﻒ‪ ،‬ﻭﻻ ﺗﺮﺛﻪ ﺇﻥ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ‬ ‫ﻳﺮﺳﻠﻪ ﻓﺮﺿﻴﺖ ﻭﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﻘﺒﻞ ﻓﻼ ﺻﺪﺍﻕ ﻭﻻ ﺇﺭﺙ‪ ،‬ﻭﺇﻥ ﻣﺎﺗﺖ ﺭﺍﺿﻴﺔ‬ ‫ﻏﺎﺋﺒﺎ‬ ‫ﻏﺎﺋﺒﺎ ﻗﺒﻞ ﻣﻮﺗﻪ‪ ،‬ﺛﻢ ﻣﺎﺕ ‬ ‫ﻓﻌﻠﻢ ﻓﺮﺿﻲ ﻭﺭﺛﻬﺎ ﺇﻥ ﺣﻠﻒ‪ ،‬ﻭﺇﻥ ﻗﺒﻞ ﺍﻟﺮﺟﻞ ‬ ‫ﻭﻣﺎﺗﺖ ﻏﺎﺋﺒﺔ ﻭﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻬﺎ ﺭﺿﻰ ﻭﻻ ﺇﻧﻜﺎﺭ ﻭﺭﺛﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٧٠/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪312‬‬ ‫ﻭﺇﻥ ﻗﺒﻠﺖ ﻭﻫﻲ ﻏﺎﺋﺒﺔ ﻭﻣﺎﺕ ﺑﻌﺪ ﻗﺒﻮﻟﻬﺎ ﻭﻫﻮ ﻏﺎﺋﺐ ﺛﻢ ﻣﺎﺗﺖ ﻟﻢ ﺗﺮﺛﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺟﻤﻴﻌﺎ ﻭﻣﺎﺗﺎ ﻏﺎﺋﺒﻴﻦ ﻭﺭﺙ ﻣﻦ ﺣﻴﻲ ﻣﻨﻬﻤﺎ ﻣﻦ ﻣﺎﺕ ﻭﺇﻥ ﺃﻧﻜﺮ ﺍﻟﻐﺎﺋﺐ ﻋﻨﺪ‬ ‫‬‫ﻗﺒﻼ‬ ‫ﻗﺪﻭﻣﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﻧﻜﺎﺡ ﻭﻻ ﺻﺪﺍﻕ ﺑﻞ ﻳﻠﺰﻡ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﺫﻟﻚ ﺍﻟﺬﻱ ﺯﻭﺟﻬﺎ ﻟﻪ‬ ‫ﺑﻼ ﺇﺫﻥ ﻣﻨﻪ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﺪﺍﻕ ﻛﻠﻪ ﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﺤﻞ ﻟﺬﻟﻚ ﺍﻟﺰﻭﺝ‪،‬‬ ‫ﻭﺍﻟﺮﺍﺟﺢ ﺃﻧﻪ ﻻ ﺻﺪﺍﻕ ﻭﻻ ﻧﺼﻒ)‪.(١‬‬ ‫ ‪ *3‬ا‪  2‬وج ا`*‬ ‫ﻟﺰﻣﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻐﺎﺋﺐ ﺍﻟﻮﻟﺪ ﺇﻥ ﺃﺗﺖ ﺑﻪ ﻗﺒﻞ ﻗﺪﻭﻣﻪ ﺇﻥ ﻋﻘﺪ ﻋﻠﻴﻪ ﻭﻟﻴﻪ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻻ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ ﻭﻻ ﻟﺒﺎﺳﻪ ﻭﻻ ﻛﻞ ﻣﺎ ﻳﻠﺰﻡ ﺍﻷﺏ ﻟﻮﻟﺪﻩ‪ ،‬ﻭﻻ ﻋﺪﺍﻟﺘﻪ‬ ‫ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﺇﻥ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﻻ ﺇﺭﺙ ﺑﻴﻨﻬﻤﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﻻ‬ ‫ﺗﺄﺧﺬ ﻋﻨﻪ ﻣﺎﻟﻪ ﺑﺎﻟﺤﺎﺟﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻮﻟﺪ ﻻ ﻳﻠﺰﻣﻪ ﻟﻪ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﻮﻟﺪ ﻷﺑﻴﻪ‪ ،‬ﻭﻟﺰﻡ‬ ‫ﺫﻟﻚ ﻛﻠﻪ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺃﺑﺎﻩ ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﺇﺫ ﻻ ﻓﺮﺍﺵ ﺑﻼ ﻗﺒﻮﻝ ﻭﻻ ﺇﺫﻥ ﻓﻲ ﺍﻟﺒﺎﻟﻎ ﺍﻟﻌﺎﻗﻞ ﻛﻤﺎ ﻻ ﻳﻠﺰﻣﻪ ﺇﻥ‬ ‫ﻛﺎﻥ ﻏﻴﺮ ﻭﻟﻴﻪ ﻣﻤﻦ ﻳﺮﻳﺪ ﺇﺿﺮﺍﺭﻩ ﻭﺍﺳﺘﺮﻳﺒﺖ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻭﻟﻴﻪ ﻭﻟﻢ‬ ‫ﻳﺘﺒﻴﻦ ﺃﻧﻪ ﺃﺭﺍﺩ ﺇﺿﺮﺍﺭﻩ ﺃﻭ ﻟﻢ ﺗﺴﺘﺮﺏ ﺍﻟﻤﺮﺃﺓ ﻟﺰﻣﻪ ﺍﻟﻮﻟﺪ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻳﻨﺘﻔﻲ ﺍﻟﻠﺰﻭﻡ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺇﺭﺍﺩﺓ ﻏﻴﺮ ﺃﻭﻟﻲ ﺍﻟﻀﺮﺭ ﻭﺍﺳﺘﺮﺍﺑﺔ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺇﻧﻤﺎ ﺃﺭﺩﺕ‬ ‫ﺇﺿﺮﺍﺭﻩ‪ ،‬ﻭﺇﻥ ﺗﺒﻴﻦ ﺃﻥ ﻭﻟﻴﻪ ﺃﺭﺍﺩ ﺇﺿﺮﺍﺭﻩ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺇﻥ ﺃﺭﻳﺪ‬ ‫ﺍﻹﺿﺮﺍﺭ ﺧﺮﺝ ﻣﻦ ﺑﺎﺏ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻐﺎﺋﺐ ﺻﺒ ‪‬ﻴﺎ ﻟﻢ ﻳﻠﺰﻣﻪ‬ ‫ﺍﻟﻮﻟﺪ ﻭﻻ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻓﻲ ﺍﻟﺼﺪﺍﻕ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻤﺬﻛﻮﺭﺓ ‬ ‫ﺁﻧﻔﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻋﻘﺪ ﺍﻷﺏ ﻋﻠﻰ ﻃﻔﻠﻪ ﻻﺯﻡ ﻛﻌﻘﺪﻩ ﻋﻠﻰ ﻃﻔﻠﺘﻪ‪،‬‬ ‫ﻭﺍﻟﺼﺪﺍﻕ ‬ ‫ﻻ ﺍﻟﻮﻟﺪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٠/٦‬ ‪.٢٧١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٧٢/٦‬‬ ‫‪313‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ إ‪ 3‬ر ا!أة ا`‪ ? /‬ا واج  [و@‬ ‫ﺇﻥ ﺃﻧﻜﺮﺕ ﻏﺎﺋﺒﺔ ﻋﻨﺪ ﻗﺪﻭﻣﻬﺎ ﺃﻭ ﺃﻧﻜﺮﺕ ﻓﻲ ﻏﻴﺒﺘﻬﺎ ﺑﺸﻬﻮﺩ ﺑﻄﻞ ﻭﻻ ﺻﺪﺍﻕ‬ ‫ﻟﻬﺎ ﻭﻻ ﻣﺘﻌﺔ ﻭﻻ ﻧﺼﻒ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻭﻻ ﻋﻠﻰ ﺍﻟﻤﺰﻭﺝ؛ ﻟﻌﺪﻡ ﺭﺿﺎﻫﺎ ﺑﺎﻟﻨﻜﺎﺡ)‪.(١‬‬ ‫ أ[‪!, .‬ة ا‪ .6‬ا‪  Q/f ,‬ا*‬ ‫ﻓﺈﻥ ﺃﺗﺖ ﻭﻣﻌﻬﺎ ﻭﻟﺪ ﻳﻤﻜﻦ ﺃﻥ ﻳﻮﻟﺪ ﺑﻌﺪ ﻧﻜﺎﺣﻬﺎ ﺑﺄﻥ ﺗﻠﺪﻩ ﻟﺘﻤﺎﻡ ﺳﺘﺔ ﺃﺷﻬﺮ‬ ‫ﺃﻳﻀﺎ ﺑﺄﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻐﺎ‬ ‫ﺑﻌﺪ ﻧﻜﺎﺣﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻌﻘﺪ ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺰﻭﺝ ‬ ‫ﻳﻤﻜﻦ ﺍﺗﺼﺎﻟﻪ ﺑﻬﺎ ﻟﺰﻣﻪ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻃﻔﻼ ﻟﻢ ﻳﻠﺰﻣﻪ‪،‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻤﺠﺒﻮﺏ ﻭﺍﻟﻤﺴﺘﺄﺻﻞ ﻭﺍﻟﺨﺼﻲ‪ ،‬ﻭﺣﻴﺚ ﻻ ﻳﻤﻜﻦ ﺍﻻﺗﺼﺎﻝ‪.‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺗﺰﻭﺝ ﻏﺎﺋﺐ ﺣﺎﺿﺮﺓ ﻓﻮﻟﺪﺕ ﺑﻌﺪ ﺳﺘﺔ ﺃﺷﻬﺮ ﻟﺰﻣﻪ ﻓﻴﻪ ‬ ‫ﻻ ﻭﻋﻠﻰ ﺍﻟﻠﺰﻭﻡ ﻻ ﺗﻀﻴﻖ ﻋﻠﻴﻪ ﺍﻟﻌﺪﺍﻟﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﻋﻨﺪﻧﺎ ﻟﺰﻭﻡ‬ ‫ﺍﻟﻮﻟﺪ ﻣﻦ ﻭﻗﺖ ﺍﻟﺪﺧﻮﻝ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺠﻤﻬﻮﺭ ﻻ ﺍﻟﻌﻘﺪ‪ ،‬ﺧﻼﻓﺎ ﻻﺑﻦ ﻋﺒﺎﺩ ‪5‬‬ ‫ﺗﻌﺒﺪﺍ ﺑﻼ ﻭﻁﺀ‪ ،‬ﻭﺃﻟﺤﻖ ﺑﺎﻟﺪﺧﻮﻝ ﻗﻴﺎﻣﻬﻤﺎ ﻣﻦ‬ ‫ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻳﺮﻳﺎﻥ ﻟﺤﻮﻗﻪ ﺑﺎﻟﺰﻭﺝ ‬ ‫ﻣﺠﻠﺲ ﺍﻟﻌﻘﺪ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻛﺬﺍ ﺧﻠﻮﻩ ﺑﻬﺎ‪ ،‬ﻻ ﺇﻥ ﺧﻼ ﺑﻬﺎ ﻓﻲ ﻧﻬﺎﺭ‬ ‫‬ ‫ﻣﻌﺘﻜﻔﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ ﺃﻧﻪ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺼﺢ‬ ‫ﻣﺤﺮﻣﺎ ﺃﻭ‬ ‫‬‫ﺭﻣﻀﺎﻥ ﺃﻭ‬ ‫ﺍﻟﺨﻠﻮﺓ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ ﺇﻻ ﺇﻥ ﺃﻗﺮ‪ ،‬ﻭﻻ ﻳﻤﻴﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺻﺤﺖ ﻭﻟﻢ ﻳﺠﺎﻣﻌﻬﺎ‬ ‫ﻭﺃﻗﺮﺕ ﺑﻌﺪﻡ ﺍﻟﺠﻤﺎﻉ ﻟﺰﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻟﺰﻣﻪ ﺑﺎﻟﺠﻤﺎﻉ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻨﺰﻝ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﺩﺧﻠﺖ ﻧﻄﻔﺘﻪ ﻭﻟﻮ ﻓﻲ ﺧﺮﻗﺔ ﺃﻭ ﺩﺧﻠﺖ ﺑﺎﻟﺴﻴﻼﻥ ﻟﺰﻣﻪ‪ ،‬ﻭﻟﻮ ﻭﺻﻠﺖ ﺃﻭﻝ ﺩﺍﺧﻞ‬ ‫ﺍﻟﻔﺮﺝ ﺇﻥ ﺍﺩﻋﺖ ﻭﺻﻮﻟﻬﺎ ﺇﻟﻰ ﺃﺩﺧﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺻﺤﺔ ﺍﻟﺪﺧﻮﻝ‬ ‫ﻭﻻ ﻳﻘﺮ ﺑﻪ ﻭﻻ ﻳﻨﻜﺮﻩ‪ ،‬ﻭﻟﻴﻘﻞ‪ :‬ﺇﻧﻪ ﺷﺒﻬﺔ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺇﻥ ﺃﻭﺭﺛﻪ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺑﻜﺮﺍ ﻓﺄﺩﺧﻠﺘﻬﺎ ﺃﻭ ﺩﺧﻠﺖ ﻓﻔﻲ ﻟﺰﻭﻣﻪ ﻗﻮﻻﻥ)‪.(٢‬‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٢/٦‬ ‪.٢٧٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧١/٦‬ ‪.٢٧٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪314‬‬ ‫ إذا @ت أ ا و‪!H I@ IH‬ح أ‪ ./[ 0‬ا واج‬ ‫ﺇﻥ ﺟﺮﺡ ﺭﺟﻞ ﺍﻣﺮﺃﺓ ﺃﻭ ﺟﺮﺣﺘﻪ ﺛﻢ ﺗﺰﻭﺟﺎ ﺑﻌﻀﻬﻤﺎ ﺑﺒﻌﺾ ﻓﻤﺎﺕ ﺍﻟﻤﺠﺮﻭﺡ‬ ‫ﻓﻬﻞ ﻳﺮﺛﻪ ﺍﻟﺠﺎﺭﺡ ﻷﻧﻪ ﺟﺮﺣﻪ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺭﺛﺎ ﻓﻼ ﻳﺘﻬﻢ ﺑﺎﺳﺘﻌﺠﺎﻝ ﺍﻹﺭﺙ ﺃﻭ‬ ‫ﻻ؟ ﻟﻌﻤﻮﻡ ﻇﺎﻫﺮ ﺣﺪﻳﺚ‪» :‬ﻻ ﻳﺮﺙ ﺍﻟﻘﺎﺗﻞ ﻗﺘﻴﻠﻪ«)‪ ،(١‬ﻭﻟﺘﺴﺒﺒﻪ ﻓﻲ ﺍﻟﻘﺘﻞ ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﻋﻨﺪﻱ ﺍﻷﻭﻝ ﻭﺇﻥ ﻇﻬﺮ ﺃﻥ ﺃﺣﺪﻫﻤﺎ ﻗﺼﺪ ﺃﻥ ﻳﺠﺮﺡ ﺍﻵﺧﺮ ﻓﻴﺘﺰﻭﺟﻪ‬ ‫ﻓﻴﻤﻮﺕ ﺑﺎﻟﺠﺮﺡ ﻓﻴﺮﺛﻪ ﻓﺈﻧﻪ ﻻ ﻳﺮﺛﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺑﺎﻧﺖ ﺃﻣﺎﺭﺓ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺟﺮﺡ ﻛﻞ‬ ‫ﺟﻤﻴﻌﺎ ﻓﺎﻟﻘﻮﻻﻥ ﺇﻥ‬ ‫‬‫ﻣﻨﻬﻤﺎ ﺍﻵﺧﺮ ﻓﺘﺰﻭﺟﺎ ﻓﻤﺎﺕ ﺃﺣﺪﻫﻤﺎ ﻓﺎﻟﻘﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﻣﺎﺗﺎ‬ ‫ﻋﻠﻢ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻭ ﺍﺗﺤﺪﺍ ﻣﻮ ﺗﺎ ﻓﻤﻦ ﺃﺛﺒﺖ ﺍﻟﻤﻴﺮﺍﺙ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ‬ ‫ﺍﻟﻤﺬﻛﻮﺭﺓ ﺟﻌﻠﻬﻤﺎ ﻓﻲ ﻫﺬﻩ ﻛﺎﻟﻐﺮﻗﻰ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺜﺒﺖ ﺟﻌﻠﻬﻤﺎ ﻛﺎﻷﺟﺎﻧﺐ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺠﻌﻞ ﺍﻹﺭﺙ ﺑﻴﻨﻬﻤﺎ)‪.(٢‬‬ ‫ ا‪2,‬ارث ‪ I‬ا و‪ IH‬إن ‪ G[3 3a‬اﻷ‪0‬‬ ‫ﺇﻥ ﻋﻘﺪ ﻋﻠﻰ ﻃﻔﻠﻴﻦ ﺃﻭ ﻣﺠﻨﻮﻧﻴﻦ ﺃﻭ ﻣﺨﺘﻠﻔﻴﻦ ﺑﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﻄﻔﻮﻟﻴﺔ‬ ‫ﻭﺍﻟﺠﻨﻮﻥ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺒﻠﻎ ﻭﻋﻠﻰ ﺍﻟﻤﺠﻨﻮﻥ ﻭﺃﺟﺎﺯ‬ ‫ﺍﻟﺪﺧﻮﻝ ﺑﻪ ﺃﻭﻟﻴﺎﺅﻫﻤﺎ ﻟﻢ ﻳﺘﻮﺍﺭﺛﺎ‪ ،‬ﻭﻟﻢ ﻳﺮﺛﻬﺎ ﻭﻟﻢ ﺗﺮﺛﻪ ﺇﻻ ﺇﻥ ﺑﻠﻐﺎ ﺃﻭ ﺻﺤﻮﺍ‬ ‫ﻓﺄﺟﺎﺯﺍ ﺗﻮﺍﺭﺛﺎ‪ ،‬ﻭﺇﻥ ﺑﻠﻎ ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﺃﻓﺎﻕ ﺑﻌﺪ ﺫﻟﻚ ﻓﺄﺟﺎﺯ ﻓﺎﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ‬ ‫‬ ‫ﻭﻋﻘﻼ ﺃﻭ‬ ‫ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﺗﺨﺎﻟﻔﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺑﻠﻮﻏﺎ ﻭﻃﻔﻮﻟﻴﺔ ﺃﻭ ﺟﻨﻮ ﻧﺎ‬ ‫ﻃﻔﻮﻟﻴﺔ ﻭﺟﻨﻮ ﻧﺎ ﻭﺭﺙ ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ ﺍﻟﺒﺎﻟﻎ ﺃﻭ ﺍﻟﻌﺎﻗﻞ ﺇﻥ ﻣﺎﺕ ﻭﻟﻮ ﺃﻧﻜﺮ ﺍﻟﻄﻔﻞ‬ ‫ﺑﻌﺪ ﺑﻠﻮﻍ‪ ،‬ﻭﺍﻟﻤﺠﻨﻮﻥ ﺑﻌﺪ ﺻﺤﻮ ﻟﺪﺧﻮﻝ ﺍﻟﻤﻴﺮﺍﺙ ﻣﻠﻜﻬﻤﺎ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺃﻧﻜﺮﺍ ﺑﻌﺪ ﺫﻟﻚ ﺭﺩﺍ ﻣﻴﺮﺍﺛﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺘﻮﺍﺭﺛﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺙ ﺍﻟﺒﺎﻟﻎ ﻏﻴﺮ ﺍﻟﺒﺎﻟﻎ‪،‬‬ ‫ﻛﻤﺎ ﻳﺮﺙ ﻏﻴﺮ ﺍﻟﺒﺎﻟﻎ ﺍﻟﺒﺎﻟﻎ‪ ،‬ﻭﺍﻟﻌﺎﻗﻞ ﻏﻴﺮ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﻛﻤﺎ ﻳﺮﺙ ﻏﻴﺮ ﺍﻟﻌﺎﻗﻞ ﺍﻟﻌﺎﻗﻞ‪،‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺑﺎﺏ‪ :‬ﺩﻳﺔ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﺡ‪.٤٥٦٤ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٧٤/٦‬‬ ‫‪315‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺤﻲ ﻭﺍﻟﻮﺍﺭﺙ ﻓﻲ ﺍﻟﺒﻠﻮﻍ ﻭﻗﺪ ﻓﺎﺕ ﺍﻟﻤﻴﺖ ﺑﺎﻟﺪﻓﻦ ﺃﻭ ﻏﻴﺮﻩ‬ ‫ﻛﺎﻟﻐﺮﻕ ﻓﺎﻷﺻﻞ ﺍﻟﻄﻔﻮﻟﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻴﻨﺔ ﻋﻤﻞ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﺠﻨﻮﻥ‬ ‫ﻭﺍﻟﻌﻘﻞ ﻓﺎﻷﺻﻞ ﺍﻟﻌﻘﻞ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻴﻨﺘﺎﻥ ﻓﺒﻴﻨﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻄﻔﻮﻟﻴﺔ ﺃﻭﻟﻰ‬ ‫ﻭﻻ ﻳﺒﻄﻞ ﺇﺭﺛﺎ ﺟﻨﻮﻥ ﺣﺎﺩﺙ ﺑﻌﺪ ﻧﻜﺎﺡ)‪.(١‬‬ ‫ @‪  I‬وج ا@!أ‪ I‬و‪ rg‬واة @ ! ‪I‬‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺗﻴﻦ ﻓﻔﺮﺽ ﻟﻜﻞ ﻓﻤﺲ ﻭﺍﺣﺪﺓ ﺑﺘﻌﻴﻴﻦ ﺛﻢ ﻃﻠﻖ ﻭﺍﺣﺪﺓ ﺑﻼ‬ ‫ﺗﻌﻴﻴﻦ‪ ،‬ﺇﻣﺎ ﺑﺄﻥ ﻳﻄﻠﻖ ﻭﺍﺣﺪﺓ ﺑﻼ ﺗﻌﻴﻴﻦ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻌﻴﻨﻬﺎ ﻓﻴﻨﺴﺎﻫﺎ ﺃﻭ ﻳﻨﺴﻰ‬ ‫ﺍﻟﺸﻬﻮﺩ ﻣﻌﻪ‪ ،‬ﺃﻭ ﻳﻤﻮﺗﻮﺍ ﺃﻭ ﻛﺎﻧﻮﺍ ﺑﺤﺎﻝ ﻻ ﺗﺠﻮﺯ ﺷﻬﺎﺩﺗﻬﻢ ﻭﻧﺴﻲ ﻫﻮ ﺃﻭ ﻋﻴﻦ‬ ‫ﻓﺎﺧﺘﻠﻄﺖ ﺑﻐﻴﺮﻫﺎ ﻃﻠﻘﺔ ﻏﻴﺮ ﺑﺎﺋﻨﺔ ﺃﻭ ﻃﻠﻘﺘﻴﻦ ﻏﻴﺮ ﺑﺎﺋﻨﺘﻴﻦ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻓﻲ ﻋﺪﺓ ﻣﻦ‬ ‫ﻣﺴﺖ ﺑﺄﻥ ﻳﺘﺒﻴﻦ ﺃﻧﻪ ﻟﻢ ﻳﻤﺾ ﻣﻦ ﺣﻴﻦ ﺗﻠﻔﻆ ﺑﺎﻟﻄﻼﻕ ﻣﻘﺪﺍﺭ ﺍﻟﻌﺪﺓ ﺃﻭ ﺗﻌﻴﻨﺖ‬ ‫ﻋﻠﻴﻬﺎ ﻛﺜﻼﺛﺔ ﻗﺮﻭﺀ ﺇﻥ ﻛﺎﻧﺖ ﺗﺤﻴﺾ ﻭﻛﺜﻼﺛﺔ ﺃﺷﻬﺮ ﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﺤﻴﺾ ﻓﻠﻬﺎ‬ ‫ﺻﺪﺍﻗﻬﺎ ﻭﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺍﻹﺭﺙ‪ ،‬ﺃﻱ‪ :‬ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﻣﺎ ﺗﺮﺙ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺛﻤﻦ ﺃﻭ ﺭﺑﻊ‬ ‫ﻻﺣﺘﻤﺎﻝ ﻛﻮﻧﻬﺎ ﺍﻟﻤﻄﻠﻘﺔ ﻓﻠﻬﺎ ﻣﻦ ﺍﻹﺭﺙ ﻧﺼﻔﻪ؛ ﻷﻥ ﻟﻬﺎ ﺷﺮﻳﻜﺔ ﻭﻛﻮﻧﻬﺎ ﻏﻴﺮﻫﺎ‬ ‫ﺃﻱ‪ :‬ﻏﻴﺮ ﺍﻟﻤﻄﻠﻘﺔ ﻓﻠﻬﺎ ﻛﻠﻪ ﻓﻘﺴﻢ ﻟﻬﺎ ﻣﺠﻤﻮﻉ ﺍﻹﺭﺙ ﻭﺍﻟﻨﺼﻒ‪ ،‬ﻓﻠﻬﺎ ﻧﺼﻒ‬ ‫ﺫﻟﻚ ﺍﻟﻤﺠﻤﻮﻉ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﺗﻤﻜﺚ ﻣﻘﺪﺍﺭ ﺍﻟﻌﺪﺓ ﻟﻮ ﻟﺰﻣﺘﻬﺎ ﻭﺭﺛﺘﻪ ﻭﺃﺧﺬﺕ ﻧﺼﻒ‬ ‫ﺑﻜﺮﺍ ﻭﺭﺛﺘﻪ ﻭﺃﺧﺬﺕ ﺗﺎ ‪‬ﻣﺎ ﻭﺍﻋﺘﺪﺕ ﻟﻠﻮﻓﺎﺓ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ‬ ‫ﻟﻠﻄﻼﻕ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺑﻌﺾ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﺃﻭ ﻣﺎﺕ ﺑﻌﺪ ﻣﻘﺪﺍﺭ ﺍﻟﻌﺪﺓ ﻟﻢ ﺗﺮﺛﻪ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺗﻘﺪﻳﺮ ﺁﺧﺮ‪ :‬ﻟﻬﺎ ﺍﻟﻨﺼﻒ ﻭﻫﻮ ﺗﻘﺪﻳﺮ ﻛﻮﻧﻬﺎ ﻏﻴﺮ ﺍﻟﻤﻄﻠﻘﺔ ﻷﻥ ﻟﻬﺎ ﺷﺮﻳﻜﺔ ﻓﻠﻬﺎ‬ ‫ﻧﺼﻔﻪ‪ ،‬ﺃﻱ‪ :‬ﻧﺼﻒ ﺍﻟﻨﺼﻒ ﻭﻫﻮ ﺍﻟﺮﺑﻊ ﻷﻧﻬﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻛﻮﻧﻬﺎ ﺍﻟﻤﻄﻠﻘﺔ ﻻ ﺷﻲﺀ‬ ‫ﻟﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻛﻮﻧﻬﺎ ﻏﻴﺮ ﺍﻟﻤﻄﻠﻘﺔ ﻟﻬﺎ ﻧﺼﻒ ﺍﻹﺭﺙ‪ ،‬ﻓﻘﺴﻢ ﻟﻬﺎ ﺍﻟﻨﺼﻒ ﻓﺼﺎﺭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٤/٦‬ ‪.٢٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪316‬‬ ‫ﻟﻬﺎ ﺍﻟﺮﺑﻊ ﻭﻟﻬﺎ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺍﻟﺼﺪﺍﻕ ﻷﻧﻬﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺗﺴﺘﺤﻘﻪ ﺗﺎ ‪‬ﻣﺎ ﻭﻫﻮ ﻛﻮﻧﻬﺎ‬ ‫ﻏﻴﺮ ﺍﻟﻤﻄﻠﻘﺔ‪ ،‬ﻭﺍﻟﻤﻮﺕ ﻛﺎﻟﺪﺧﻮﻝ ﻭﻋﻠﻰ ﺁﺧﺮ‪ :‬ﺗﺴﺘﺤﻖ ﺍﻟﻨﺼﻒ ﻭﻫﻮ ﺗﻘﺪﻳﺮ ﻛﻮﻧﻬﺎ‬ ‫ﺍﻟﻤﻄﻠﻘﺔ‪ ،‬ﻭﻣﺠﻤﻮﻉ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺼﻒ ﺳﺘﺔ ﺃﺭﺑﺎﻉ ﻓﻘﺴﻢ ﻟﻬﺎ ﻭﻧﺼﻒ ﺍﻟﻤﺠﻤﻮﻉ ﻣﺎ ﺫﻛﺮ‬ ‫ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﻤﻮﺕ ﻛﺎﻟﻄﻼﻕ ﺃﻋﻄﺎﻫﺎ ﺍﻟﻨﺼﻒ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻣﺮﺃﺗﻴﻦ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻤﻤﺴﻮﺳﺔ ﺃﻭ ﺍﻟﻤﻄﻠﻘﺔ ﻭﺍﺣﺪﺓ ﺃﻭ‬ ‫ﻣﺎ ﻓﻮﻕ ﺍﻟﻮﺍﺣﺪﺓ ﻓﻜﺬﻟﻚ ﻟﻜﻞ ﻣﻦ ﻣﺲ ﺻﺪﺍﻗﻬﺎ‪.‬‬ ‫ﻭﻳﻌﺘﺒﺮ ﺣﺎﻝ ﻣﻦ ﺷﻚ ﻓﻲ ﻃﻼﻗﻬﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﺍﻟﻤﻄﻠﻘﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﻧﻬﺎ ﻏﻴﺮ ﺍﻟﻤﻄﻠﻘﺔ‪،‬‬ ‫ﻓﻴﻘﺴﻢ ﻟﻬﺎ ﻣﺎ ﺍﺟﺘﻤﻊ ﻟﻬﺎ ﻣﻦ ﺍﻹﺭﺙ‪ ،‬ﻭﻣﻦ ﻟﻢ ﺗﻤﺲ ﻓﻜﺬﻟﻚ ﻟﻬﺎ ﻧﺼﻒ ﻣﺎ ﻳﺘﺤﺼﻞ‬ ‫ﻟﻬﺎ ﻣﻦ ﺍﻹﺭﺙ ﻭﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻔﺮﺽ ﻟﻬﻤﺎ‪ ،‬ﺃﻭ ﻓﺮﺽ ﻟﻮﺍﺣﺪﺓ ﻓﻘﻂ‪ ،‬ﻓﻤﻦ ﻣﺲ‬ ‫ﺍﻋﺘﺒﺮ ﻟﻬﺎ ﻓﻲ ﺍﻟﻌﻘﺮ ﺃﻭ ﻓﻲ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﻴﻘﺴﻢ ﻭﻛﺬﺍ ﻓﻲ‬ ‫ﺍﻹﺭﺙ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻤﺲ ﺍﻋﺘﺒﺮ ﺣﺎﻝ ﺇﺭﺛﻬﺎ ﻭﺣﺎﻝ ﻋﺪﻡ ﺍﻹﺭﺙ ﻓﻴﻘﺴﻢ ﻟﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ‬ ‫ﺗﻌﻴﻨﺖ ﺍﻟﻤﻄﻠﻘﺔ ﻓﻼ ﺇﺭﺙ ﻟﻬﺎ ﺇﻻ ﺇﻥ ﻣﺎﺕ ﻓﻲ ﻋﺪﺗﻬﺎ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺑﻌﺪ ﻋﺪﺓ ﻣﻦ ﻣﺲ‬ ‫ﺍﻋﺘﺒﺮ ﺃﺣﻮﺍﻟﻬﺎ‪ ،‬ﻭﻗﺴﻢ ﻟﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺑﺎﺋ ﻨﺎ ﻭﻟﻢ ﺗﻌﻴﻦ ﺍﻟﻤﻄﻠﻘﺔ)‪.(١‬‬ ‫ ا‪2,‬ارث ‪ I‬ا و‪ IH‬إن ر‪ &H‬أ‪  0‬ا‪6‬‬ ‫ﻭﺇﻥ ﺭﺟﻢ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻣﻄﻠﻘﺎ ﺑﺎﻋﺘﺮﺍﻑ‬ ‫ﺑﺰﻧﻰ ﺃﻭ ﺑﺸﻬﺎﺩﺓ ﻟﻢ ﻳﻜﻦ ﺃﺣﺪ ﺍﻟﺸﺎﻫﺪﻳﻦ ﺑﻬﺎ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻭﻟﻢ‬ ‫ﻳﻘﺾ ﺑﻬﺎ ﻭﻟﻢ ﻳﻔﺖ ﺑﻬﺎ ﻭﻻ ﺑﺼﺤﺘﻬﺎ ﻭﻟﻢ ﻳﺰﻛﻬﺎ ﻭﻟﻢ ﻳﺤﻜﻢ ﺑﻬﺎ ﻭﺗﻤﺖ ﺃﺭﺑﻌﺔ‬ ‫ﺷﻬﻮﺩ ﺑﺪﻭﻧﻪ ﻭﺭﺛﻪ ﺻﺎﺣﺒﻪ ﻻ ﺇﻥ ﺑﻴﻦ ﻋﻠﻴﻪ ﺻﺎﺣﺒﻪ ﺑﺄﺭﺑﻌﺔ ﺷﻬﻮﺩ ﻓﺮﺟﻢ‪.‬‬ ‫ﻛﻴﻒ ﻳﺮﺛﻬﺎ ﻭﻗﺪ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺑﺈﻗﺮﺍﺭﻫﺎ ﺑﺎﻟﺰﻧﻰ؟ ﻭﻟﻌﻠﻪ ﻟﻢ ﻳﺼﺪﻗﻬﺎ ﺃﻭ ﻟﻢ‬ ‫ﺗﺼﺪﻗﻪ‪ ،‬ﺃﻭ ﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﺍﻹﻗﺮﺍﺭ ﺗﻔﻮﻳﺖ ﺍﻹﺭﺙ ﻓﻴﻠﻐﻰ ﻓﻴﻪ ﺗﺼﺪﻳﻘﻬﻤﺎ ﻣﻦ‬ ‫ﺟﺎﻧﺐ ﺍﻹﺭﺙ‪ ،‬ﻭﻟﻮ ﻋﻤﻞ ﺑﻪ ﻓﻲ ﺍﻟﺮﺟﻢ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﻳﺮﺙ ﺍﻟﻤﺮﺟﻮﻣﺔ ﺯﻭﺟﻬﺎ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٥/٦‬ ‪.٢٧٦‬‬ ‫‪317‬‬‫ﺑﺎﺏ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‪ :‬ﻻ ﻳﺮﺛﻬﺎ ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﻭﺗﺄﺧﺬ ﺍﻟﺼﺪﺍﻕ ﻣﻦ ﻣﺎﻟﻪ ﺇﻥ ﺭﺟﻢ ﻭﻻ‬ ‫ﺗﺮﺛﻪ ﻭﻻ ﻧﺄﺧﺬ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺮﺙ ﺍﻟﻤﺮﺟﻮﻣﺔ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻟﻪ ﻣﺎ ﺳﺎﻕ ﺇﻟﻴﻬﺎ ﺇﻥ ﻗﺪﺭ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻻ ﻭﻋﻠﻰ ﻇﻬﺮﻩ ﻣﻨﻪ ﺷﻲﺀ ﻓﻠﻪ ﻣﺎ ﻋﻠﻰ ﻇﻬﺮﻩ)‪.(١‬‬ ‫ @‪ rg I‬ا@!أة @‪H &X '`3 I‬‬ ‫ﻣﻦ ﻃﻠﻖ ﻭﺍﺣﺪﺓ ﻻ ﺑﻌﻴﻨﻬﺎ ﻣﻦ ﺃﺭﺑﻊ ﺃﻭ ﺑﻌﻴﻨﻬﺎ ﻭﺟﻬﻠﺖ ﺛﻢ ﺗﺰﻭﺝ ﺃﺧﺮﻯ ﺑﺄﻥ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻄﻼﻕ ﺑﺎﺋ ﻨﺎ ﻓﻠﻢ ﻳﻠﺰﻣﻪ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻌﺪﺓ ﺃﻭ ﻏﻴﺮ ﺑﺎﺋﻦ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﻈﺮ ﻗﺪﺭ ﺍﻟﻌﺪﺓ‪ ،‬ﺑﺄﻥ‬ ‫ﺗﻠﺪ ﻛﻞ ﻣﻨﻬﻦ ﺃﻭ ﺗﺤﻴﺾ ﻛﻞ ﻣﻨﻬﻦ ﺛﻼﺛﺎ‪ ،‬ﺃﻭ ﺗﻤﻀﻲ ﻋﻠﻴﻬﻦ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺇﻥ ﻟﻢ‬ ‫ﻳﺤﻀﻦ‪ ،‬ﺃﻭ ﻛﻦ ﻳﺎﺋﺴﺎﺕ‪ ،‬ﺃﻭ ﺍﺧﺘﻠﻔﺖ ﻋﺪﺗﻬﻦ‪ ،‬ﻭﻣﻀﻰ ﻋﻠﻴﻬﻦ ﻣﺎ ﻳﻜﻮﻥ ﻟﻬﻦ ﻋﺪﺓ ﺛﻢ‬ ‫ﺃﻳﻀﺎ ﻓﻤﺎﺕ‪ ،‬ﻭﻟﻢ ﺗﻌﺮﻑ ﻣﻄﻠﻘﺔ ﻣﻨﻬﻦ‬ ‫ﻃﻠﻖ ﻭﺍﺣﺪﺓ ﻛﺬﻟﻚ ﻻ ﺑﻌﻴﻨﻬﺎ ﺛﻢ ﺗﺰﻭﺝ ﺃﺧﺮﻯ ‬ ‫ﻗﺴﻢ ﺇﺭﺛﻬﻦ ﻭﻫﻮ ﺛﻤﻦ ﻣﺎﻟﻪ ﺃﻭ ﺭﺑﻌﻪ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻭﺳﺘﻴﻦ ﻓﻠﺰﻭﺟﺘﻪ ﺍﻷﺧﻴﺮﺓ ﺍﻟﺮﺑﻊ ﻣﻦ‬ ‫ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﺴﺘﻴﻦ ﺳﺘﺔ ﻋﺸﺮ ﻭﺑﻘﻴﺖ ﺛﻤﺎﻧﻴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﻓﻠﺘﺎﻟﻴﺘﻬﺎ ﺭﺑﻌﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺭﺑﻊ ﺍﻟﺜﻤﺎﻧﻴﺔ‬ ‫ﻭﺍﻷﺭﺑﻌﻴﻦ ﻭﻫﻮ ﺍﺛﻨﺎ ﻋﺸﺮ ﻭﺑﻘﻲ ﺳﺘﺔ ﻭﺛﻼﺛﻮﻥ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺷﺨﺎﺹ ﻟﻜﻞ ﺗﺴﻌﺔ)‪.(٢‬‬ ‫ @‪ rg I‬واة @‪ I‬أر ‪3‬ء و& ‬ ‫ﻣﻦ ﻃﻠﻖ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺭﺑﻊ ﻻ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻭﺗﻮﻓﻲ ﻓﻠﻬﻦ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺍﻹﺭﺙ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻹﺭﺙ ﻛﻠﻪ ﻭﻳﺤﻠﻔﻦ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ ﺍﻟﻄﻼﻕ ﺍﻟﺒﺎﺋﻦ ﺣﻴﺚ ﺗﻤﺖ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺇﻻ ﻓﺎﻹﺭﺙ‬ ‫ﻛﻠﻪ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﺜﻼﺙ ﻓﻲ ﻋﻘﺪﺓ ﻭﺑﺎﺛﻨﺘﻴﻦ ﻓﻲ ﺃﺧﺮﻯ ﻭﻃﻠﻖ ﻭﺍﺣﺪﺓ‬ ‫ﻻ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻭﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﻭﻟﻢ ﺗﻌﻠﻢ ﺃﻱ ﺍﻟﻌﺪﺗﻴﻦ ﺳﺒﻘﺖ ﺍﻋﺘﺪﺕ ﺍﻟﺨﻤﺲ‬ ‫ﻟﻠﻮﻓﺎﺓ‪ ،‬ﻭﻭﺭﺛﻦ ﺳﻮﺍﺀ ﻭﻟﻠﺜﻼﺙ ﺻﺪﺍﻕ ﻭﺭﺑﻊ ﺳﻮﺍﺀ‪ ،‬ﻭﻟﻠﺜﻨﺘﻴﻦ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ)‪.(٣‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٧٨/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٧٨/٦‬ ‪.٢٧٩‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٨١/٦‬‬ ‫‪318‬‬ ‫ب  ا‪!5‬وط ‪ I‬ا و‪IH‬‬ ‫  & ا‪!5‬وط ‪ I‬ا و‪IH‬‬ ‫ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺇﻥ ﺃﺣﻖ ﺍﻟﺸﺮﻭﻁ‪ :‬ﺃﻥ ﻳﻮﻓﻰ ﺑﻪ‪ ،‬ﻣﺎ ﺍﺳﺘﺤﻠﻠﺘﻢ‬ ‫ﺑﻪ ﺍﻟﻔﺮﻭﺝ«)‪.(١‬‬ ‫ﻭﻓﻲ ﺟﻮﺍﺏ ﻣﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ﺇﻟﻰ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲﺭﺣﻤﻬﻢ ﺍﷲﻓﻲ‬ ‫ﺭﺟﻞ ﺃﻋﻄﻰ ﺍﻣﺮﺃﺗﻪ ﻋﻨﺪ ﺍﻟﻨﻜﺎﺡ‪ :‬ﺃﻧﻪ ﺇﻥ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﺗﺴﺮﻯ‪ ،‬ﻓﻄﻼﻗﻬﺎ ﺑﻴﺪﻫﺎ‪.‬‬ ‫ﻓﺘﺰﻭﺝ ﺃﻭ ﺗﺴﺮﻯ‪ ،‬ﺛﻢ ﺑﺎﺷﺮﻫﺎ‪ :‬ﻫﻞ ﻳﺨﺮﺝ ﻭﻃﺆﻫﺎ ﺇﻳﺎﻫﺎ ﺍﻟﻄﻼﻕ ﻣﻦ ﻳﺪﻫﺎ؟‬ ‫ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺷﺮﻃﺖ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻋﻨﺪ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﺬﻟﻚ ﻟﻬﺎ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ‪ ،‬ﺣﻴﻦ ﻋﻠﻤﺖ ﺃﻧﻪ ﺗﺰﻭﺝ‪ ،‬ﺃﻭ ﺗﺴﺮﻯ ﻃﻠﻘﺖ‪.‬‬ ‫ﻭﺇﻥ ﺟﺎﻭﺯﺕ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻟﻢ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻘﺪ ﺧﺮﺝ ﺍﻟﻄﻼﻕ ﻣﻦ ﻳﺪﻫﺎ‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﻄﺄﻫﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺠﻌﻞ ﻃﻼﻗﻬﺎ ﺑﻴﺪﻫﺎ‪ ،‬ﻣﻦ ﺑﻌﺪ ﺗﺰﻭﻳﺠﻪ‪ ،‬ﺃﻭ ﺗﺴﺮﻳﻪ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻟﻬﺎ ﺃﻥ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻟﻮ ﻭﻃﺌﻬﺎ ﻟﻢ ﻳﺨﺮﺝ ﻭﻃﺆﻫﺎ ﺇﻳﺎﻫﺎ ﺍﻟﻄﻼﻕ ﻣﻦ‬ ‫ﻳﺪﻫﺎ؛ ﻷﻧﻪ ﺟﻌﻠﻪ ﻓﻲ ﻳﺪﻫﺎ ﺑﺤﻖ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﻓﻲ ﺫﻟﻚ ﻗﻮﻟﻪ‪ :‬ﺇﻧﻪ ﺟﻌﻠﻪ ﻓﻲ ﻳﺪﻫﺎ ﺇﻟﻰ‬ ‫ﻭﻗﺖ ﻛﺬﺍ ﻭﻛﺬﺍ‪.‬‬ ‫ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻥ ﻃﻼﻗﻬﺎ ﺑﻴﺪﻫﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻬﺎ ﺷﺮﻃﻬﺎ‪ ،‬ﺇﺫﺍ ﺟﻌﻞ ﺫﻟﻚ ﻣﻦ ﺣﻘﻬﺎ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﺸﺮﻭﻁ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺸﺮﻭﻁ ﻓﻲ ﺍﻟﻤﻬﺮ ﻋﻨﺪ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﺡ‪.٢٧٢١ :‬‬ ‫‪319‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺸﺮﻭﻁ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ﻭﻣﻦ ﺟﻌﻞ ﻃﻼﻕ ﺯﻭﺟﺘﻪ ﺑﻴﺪﻫﺎ‪ ،‬ﻋﻨﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻃﻠﻘﺖ‬ ‫ﻧﻔﺴﻬﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﺛﻢ ﺭﺍﺟﻌﻬﺎ‪ ،‬ﺛﻢ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ ﺛﺎﻧﻴﺔ ﻭﺛﺎﻟﺜﺔ‪ ،‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ‬ ‫ﺍﻟﻄﻼﻕ ﺑﻌﺪ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﺪ ﺧﺮﺝ ﺍﻟﻄﻼﻕ ﻣﻦ ﻳﺪﻫﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ :‬ﺇﺫﺍ ﺟﻌﻞ ﻃﻼﻗﻬﺎ ﺑﻴﺪﻫﺎ‪ ،‬ﻋﻨﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺇﻥ ﺗﺰﻭﺝ ﺃﻭ ﺗﺴﺮﻯ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻋﻠﻤﺖ ﺃﻧﻪ ﺗﺰﻭﺝ‪ ،‬ﺃﻭ ﺗﺴﺮﻯ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻠﻢ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ‪ ،‬ﺣﺘﻰ ﺟﺎﻭﺯﺕ‬ ‫ﺍﻟﻮﻗﺖ‪ ،‬ﺇﻧﻪ ﻻ ﻳﺨﺮﺝ ﺍﻟﻄﻼﻕ ﻣﻦ ﻳﺪﻫﺎ‪ ،‬ﻭﻫﻮ ﻓﻲ ﻳﺪﻫﺎ‪ ،‬ﻛﻤﺎ ﺷﺮﻃﺖ ﻋﻠﻴﻪ ﻋﻘﺪﺓ‬ ‫ﺍﻟﻨﻜﺎﺡ)‪.(١‬‬ ‫ﻭﺍﻟﺸﺮﻭﻁ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﻤﻨﺰﻟﺔ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﻣﻌﺼﻴﺔ ﻭﺍﻟﺼﻠﺢ ﻓﻲ‬ ‫ﺫﻟﻚ‪ ،‬ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ ﻓﻲ ﺭﺟﻞ‪ ،‬ﺃﺭﺍﺩ ﺗﺰﻭﻳﺞ ﺍﻣﺮﺃﺓ‪،‬‬ ‫ﻓﺸﺮﻃﺖ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﻻ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺘﺴﺮﻯ‪ ،‬ﻓﺈﻥ ﺗﺴﺮﻯ ﺃﻣﺔ‪ ،‬ﻓﻬﻲ ﺣﺮﺓ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻓﺎﻟﺘﻲ ﻳﺘﺰﻭﺟﻬﺎ ﻃﺎﻟﻖ‪ ،‬ﻭﺇﻥ ﻧﻘﻠﻬﺎ ﺑﻐﻴﺮ ﺭﺿﺎﻫﺎ‪ ،‬ﻓﺄﻣﺮﻫﺎ ﺑﻴﺪﻫﺎ‪ ،‬ﻭﻗﺒﻞ ﻟﻬﺎ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺃﻋﻄﺎﻫﺎ ﺫﻟﻚ‪ ،‬ﺑﻌﺪ ﻣﺎ ﻣﻠﻜﻬﺎ‪ ،‬ﺃﻭ ﻓﻲ ﻋﻘﺪ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻟﺰﻣﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﻣﻠﻚ‪ ،‬ﻗﺒﻞ ﻋﺼﻤﺔ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻓﻠﻴﺲ ﺑﺸﻲﺀ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺇﻥ ﻟﻢ ﻳﻒ ﻟﻬﺎ ﺑﻤﺎ‬ ‫ﺷﺮﻁ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻓﻌﻠﻴﻪ ﻟﻬﺎ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﻼ ﻳﻠﺰﻣﻪ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺁﺛﻢ ﻓﻲ ﺧﻠﻔﻪ)‪.(٢‬‬ ‫ﻭﺇﻥ ﺷﺮﻁ ﻣﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﻟﻌﻘﺪ ﺃﻥ ﺗﻨﻔﻘﻪ ﻭﺗﻜﺴﻮﻩ ﻭﺗﺴﻜﻨﻪ ﺃﻭ ﻻ ﻳﻔﻌﻞ‬ ‫ﻟﻬﺎ ﺫﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺍﻹﻧﻔﺎﻕ ﻭﺍﻟﻜﺴﻮﺓ ﻭﺍﻹﺳﻜﺎﻥ ﺃﻭ ﻻ ﻳﻌﺪﻝ ﺃﻭ ﺷﺮﻃﺖ ﻋﻠﻴﻪ‬ ‫ﺃﻥ ﻻ ﻳﻤﻠﻚ ﻃﻼﻗﻬﺎ ﻓﻴﻜﻮﻥ ﻻ ﻳﺼﺢ ﻃﻼﻗﻪ ﺣﺘﻰ ﺗﺠﻴﺰﻩ ﺃﻭ ﻻ ﻳﺠﺎﻣﻌﻬﺎ ﻣﻄﻠﻘﺎ‪،‬‬ ‫ﺃﻭ ﺇﻻ ﻓﻲ ﻟﻴﻞ ﺃﻭ ﻧﻬﺎﺭ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﻁ ﺃﻥ ﺗﻠﺪ ﺃﻭ ﺃﻥ ﻻ ﺗﻠﺪ‪ ،‬ﺃﻭ ﺃﻧﻬﺎ ﺑﻜﺮ ﺃﻭ ﺛﻴﺐ‪ ،‬ﺃﻭ‬ ‫ﻏﻨﻴﺔ ﺃﻭ ﻓﻘﻴﺮﺓ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺒﻴﻠﺔ ﻛﺬﺍ ﺃﻭ ﻣﻌﺮﻭﻓﺔ ﺍﻟﻨﺴﺐ‪ ،‬ﺃﻭ ﺃﻥ ﻻ ﺗﺮﺛﻪ ﺃﻭ ﺃﻥ ﻳﻌﺰﻝ‬ ‫ﻋﻨﺪ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﺃﻭ ﺃﻥ ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﻃﺖ ﻣﺘﻰ ﺷﺎﺀﺕ ﻓﺎﺭﻗﺘﻪ‪ ،‬ﺃﻭ ﻣﺘﻰ‬ ‫ﺍﺩ‪‬ﻋﺖ ﺍﻟﻄﻼﻕ ﺻﺪﻗﺖ‪ ،‬ﺃﻭ ﺃﻥ ﻛﻞ ﺍﻣﺮﺃﺓ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﻓﻄﻼﻗﻬﺎ ﺑﻴﺪﻫﺎ‪ ،‬ﺃﻭ ﺇﺫﺍ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٤٨٣/٧‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٤٧/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١٣/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪320‬‬ ‫ﺗﺰﻭﺟﻬﺎ ﻓﻬﻲ ﻃﺎﻟﻖ‪ ،‬ﺃﻭ ﺇﺫﺍ ﺗﺴﺮﻯ ﻓﻬﻲ ﺣﺮﺓ‪ ،‬ﺃﻭ ﺃﻥ ﺭﺃﻳﻬﺎ ﻣﻘﺪﻡ ﻓﻲ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﺃﻭ‬ ‫ﺧﺮﻭﺝ ﻣﻨﺰﻟﻪ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻟﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻻ ﺗﻨﺼﻒ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﺜﻞ ﺃﻥ‬ ‫ﺗﻤﻠﻚ ﻃﻼﻗﻪ ﺃﻭ ﺇﺫﺍ ﺷﺎﺀﺕ ﺍﻓﺘﺪﺕ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻳﻠﺰﻡ‪ ،‬ﺃﻭ ﻻ ﻳﺮﺛﻬﺎ‪ ،‬ﻭﻗﻮﻟﻬﺎ‪:‬‬ ‫ﻻ ﻳﻤﻠﻚ ﻃﻼﻗﻬﺎ‪ ،‬ﻏﻴﺮ ﻗﻮﻟﻬﺎ‪ :‬ﺇﻧﻬﺎ ﺗﻤﻠﻚ ﻃﻼﻗﻪ ﺑﻄﻞ ﺍﻟﺸﺮﻁ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ ﻓﻴﻠﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻣﺎ ﻟﻢ ﻳﻌﻄﻬﺎ ﻣﻦ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﻳﺮﺩ ﺇﻟﻴﻬﺎ ﻣﺎ ﺻﺮﻓﺖ ﻋﻠﻴﻪ‬ ‫ﻟﺬﻟﻚ ﺍﻟﺸﺮﻁ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻭﻗﻊ ﺍﻟﺸﺮﻁ ﻋﻠﻴﻬﺎ ﺛﻢ ﻧﺎﺏ ﻓﺄﺑﻄﻠﺘﻪ ﻭﺍﻟﺘﺰﻣﺘﻪ ﺑﺎﺧﺘﻴﺎﺭﻫﺎ ﻓﻼ‬ ‫ﺑﺄﺱ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺒﻠﻪ‪ ،‬ﻭﺇﻥ ﺣﺎﻛﻤﺘﻪ ﻋﻠﻰ ﻣﺎ ﺻﺮﻓﺖ ﻋﻠﻴﻪ ﻟﺬﻟﻚ ﺍﻟﺸﺮﻁ ﺣﻜﻢ ﻟﻬﺎ‬ ‫ﻭﻟﺰﻡ ﺍﻟﻨﻜﺎﺡ ﻭﻋﻠﻴﻪ ﻧﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺗﻬﺎ ﻭﺳﻜﻨﺎﻫﺎ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻣﻊ ﺷﺮﻃﻪ ﺃﻥ ﻻ ﻳﻜﻦ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻤﺎ ﻋﻠﻰ ﺷﺮﻃﻬﻤﺎ ﻓﻴﻬﻦ‪ ،‬ﻓﻼ ﻳﻜﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﻩ‪.‬‬ ‫ﻭﻃﻼﻗﻬﺎ ﺑﻴﺪﻩ ﻣﻊ ﺷﺮﻃﻬﺎ ﺃﻥ ﻻ ﻳﻤﻠﻜﻪ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﺇﻥ ﺷﺮﻁ ﻭﻟﻴﻬﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻃﻼﻗﻬﺎ ﺑﻴﺪﻩ ﺃﻭ ﻳﺪﻳﻬﺎ ﺃﻭ ﻭﻛﻴﻠﻬﻤﺎ ﺃﻭ ﺭﺏ ﺍﻷﻣﺔ ﺃﻥ ﻳﻜﻮﻥ ﻃﻼﻗﻬﺎ ﺑﻴﺪﻩ ﻻ ﺑﻴﺪ ﺭﺏ‬ ‫ﺍﻟﻌﺒﺪ ﺛﺒﺖ ﺍﻟﺸﺮﻁ ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﺼﺢ ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ؛ ﻷﻥ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻘﻴﺎﻡ‬ ‫ﻓﺮﺿﻬﻤﺎ ﺍﷲ ‪ 4‬ﻟﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻻ ﻋﻠﻴﻬﺎ ﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻄﻼﻕ ﺑﻴﺪ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻔﻲ ﻧﻘﻞ ﺫﻟﻚ‬ ‫ﺑﺎﻟﻜﻠﻴﺔ ﻣﻨﺎﻗﻀﺔ ﻟﻜﻼﻣﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﺼﺎﺩﺭﺓ ﻋﻦ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﺘﻲ ﺭﺁﻫﺎ ﻟﻨﺎ‪ ،‬ﻭﻣﺠﻲﺀ‬ ‫ﺣﺮﺍﻣﺎ‪ ،‬ﻓﻠﻢ ﻳﺮﺩ ﻋﻠﻴﻪ‬ ‫‬‫ﺑﺄﻣﺮ ﻟﻴﺲ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻉ؛ ﻓﻬﻮ ﺭﺩ ﻓﻜﺎﻥ ﺫﻟﻚ ﺷﺮﻃ ﺎ ﺃﺣﻞ‬ ‫ﺷﺮﻃﺎ ﺣﺮﻡ‬ ‫‬‫ﺣﺮﺍﻣﺎ ﺃﻭ‬ ‫‬‫ﺷﺮﻃﺎ ﺃﺣﻞ‬ ‫‬‫ﺣﺪﻳﺚ‪» :‬ﺍﻟﻤﺆﻣﻨﻮﻥ ﻋﻠﻰ ﺷﺮﻭﻃﻬﻢ ﺇﻻ‬ ‫‬ ‫ﺣﻼﻻ«)‪ ،(١‬ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﺗﻔﻀﻠﺖ ﻋﻠﻴﻪ ﺑﺸﻲﺀ ﻣﻦ ﺣﻘﻮﻗﻬﺎ ﻓﺈﻧﻪ ﻻ ﻣﻨﺎﻗﻀﺔ ﻓﻲ‬ ‫ﺫﻟﻚ ﺑﻞ ﺗﺴﺎﻣﺢ ﻭﻋﻔﻮ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻋﻠﻖ ﻟﻬﺎ ﺍﻟﻄﻼﻕ ﺇﻟﻰ ﻭﻗﻮﻉ ﺷﻲﺀ ﻓﺈﻧﻪ ﺇﺫﺍ ﻭﻗﻊ‬ ‫ﺍﻟﺸﻲﺀ ﻓﻜﺄﻧﻪ ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺟﻌﻠﻪ ﺑﻴﺪﻫﺎ ﻣﻌﻠﻘﺎ ﺇﻟﻰ ﺷﻲﺀ ﻓﻮﻗﻊ ﺍﻟﺸﻲﺀ‬ ‫ﻓﻄﻠﻘﺖ ﻧﻔﺴﻬﺎ ﻓﻜﺄﻧﻪ ﻫﻮ ﺍﻟﻤﻄﻠﻖ ﻟﻬﺎ‪ ،‬ﺇﺫ ﻋﻠﻘﻪ ﻫﻮ ﻭﺃﺟﺎﺯﻩ ﻣﻨﻬﺎ ﻭﻟﻪ ﻭﻃﺆﻫﺎ ﻣﺘﻰ‬ ‫ﺷﺎﺀ ﻣﻊ ﺷﺮﻃﻬﺎ ﺃﻥ ﻻ ﻳﺠﺎﻣﻌﻬﺎ ‬ ‫ﺃﺻﻼ‪ ،‬ﺃﻭ ﻓﻲ ﻭﻗﺖ ﻛﺬﺍ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٨٢/٦‬ ‪.٢٨٣‬‬ ‫‪321‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺸﺮﻭﻁ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ ‪!Z‬ط و ا!أة ‪ .H‬ا‪#‬ﻼق ه‬ ‫ﺇﻥ ﺷﺮﻁ ﻭﻟﻲ ﺍﻟﻤﺮﺃﺓ ﻋﻨﺪ ﺍﻟﻨﻜﺎﺡ‪ :‬ﺃﻥ ﻃﻼﻗﻬﺎ ﻓﻲ ﻳﺪﻩ ﻭﻗﺒﻞ ﺍﻟﺰﻭﺝ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﺍﻟﺸﺮﻁ‪ ،‬ﺛﻢ ﻃﻠﻖ ﺍﻟﻮﻟﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﻼﻕ ﻳﻘﻊ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺍﻟﺼﺪﺍﻕ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﺇﻥ‬ ‫ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺪﺧﻞ‪ ،‬ﻓﻨﺼﻒ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺇﻥ ﻃﻠﻖ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻟﻢ ﻳﻄﻠﻖ ﺍﻟﻮﻟﻲ‪،‬‬ ‫ﻭﻗﻊ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺷﺮﻁ ﺍﻟﻤﺮﺃﺓ‪ :‬ﺃﻥ ﻃﻼﻗﻬﺎ ﺑﻴﺪﻫﺎ)‪.(١‬‬ ‫ ‪!Z‬ط ا و‪g .H H‬ﻼق ‪0 !W‬‬ ‫ﺇﻥ ﺷﺮﻃﺖ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﻛﻞ ﺍﻣﺮﺃﺓ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺄﻣﺮ ﻃﻼﻕ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ‬ ‫ﻳﺘﺰﻭﺟﻬﺎ ﻋﻠﻴﻬﺎ ﺑﻴﺪﻫﺎ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﻠﺰﻣﻪ ﻟﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺠﻌﻠﻪ ﺑﻴﺪﻫﺎ‪ ،‬ﻋﻨﺪ ﻋﻘﺪﺓ‬ ‫ﺍﻟﻨﻜﺎﺡ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺟﻌﻞ ﻟﻬﺎ ﺫﻟﻚ‪ ،‬ﺑﻌﺪ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ ﺑﻬﺎ‪ ،‬ﺟﺎﺯ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﺣﺘﻰ ﻳﺠﻌﻞ ﻟﻬﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻟﺘﻲ ﺟﻌﻞ ﻃﻼﻗﻬﺎ‬ ‫ﻓﻲ ﻳﺪﻫﺎ؛ ﻷﻧﻪ ﻻ ﻃﻼﻕ ﻗﺒﻞ ﻧﻜﺎﺡ)‪.(٢‬‬ ‫  وج ا@!أة ‪ N8‬أ‪ Q3/ !  3‬‬ ‫‪/X‬‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻋﻠﻰ ﺃﻧﻬﺎ ﺑﻜﺮ‪ ،‬ﻓﺈﺫﺍ ﻫﻲ ﺛﻴﺐ‪ ،‬ﻓﻠﻬﺎ ﺻﺪﺍﻗﻬﺎ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﻫﻲ ﺍﻟﺘﻲ ﺷﺮﻃﺖ ﻟﻪ ﺃﻧﻬﺎ ﺑﻜﺮ‪ ،‬ﻓﻴﻠﺰﻣﻪ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ ﻣﻦ ﺍﻟﺜﻴﺒﺎﺕ‪ ،‬ﻭﺗﺤﻂ‬ ‫ﻋﻨﻪ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﻳﺴﻌﻬﺎ ﺍﻟﻤﻘﺎﻡ ﻣﻌﻪ‪ ،‬ﻣﺎ ﻟﻢ ﺗﻘﺮ ﺃﻧﻬﺎ ﺯﻧﺖ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١١٣/٨ ،٤٨٧/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٨٧/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٨٨/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪322‬‬ ‫ ‪ Qg!Z‬ا!أة ‪ =3 N8‬أ‪!  3‬‬ ‫ﺇﻥ ﺷﺮﻃﺖ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻧﻔﺴﻬﺎ‪ :‬ﺃﻧﻬﺎ ﺑﻜﺮ‪ ،‬ﻓﺎﻟﺸﺮﻁ ﻻ ﻳﻨﻘﺾ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻗﺪ‬ ‫ﺗ ‪‬ﻢ ﻋﻠﻴﻪ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺻﺪﺍﻕ ﺍﻟﺒﻜﺮ ﺃﻛﺜﺮ ﻣﻦ ﺻﺪﺍﻕ ﺍﻟﺜﻴﺐ)‪.(١‬‬ ‫ ا ح ‪!Z N8‬ط ا‪  #‬و‪ I@ H‬أ‪0‬‬ ‫ﺃﺭﺍﺩ ﺭﺟﻞ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻓﻘﺎﻝ ﻷﻫﻠﻬﺎ‪ :‬ﻻ ﺃﺗﺰﻭﺟﻬﺎ‪ ،‬ﺣﺘﻰ ﺗﻌﻄﻮﻫﺎ ﺫﻟﻚ‬ ‫ﺃﺭﺿﺎ ﻣﻌﻠﻮﻣﺔ ﻓﻔﻌﻠﻮﺍ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻌﻄﻴﺔ ﻋﻨﺪ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﻛﻠﻪ‪ ،‬ﺃﻭ ﺑﻌﻀﻪ‪ ،‬ﺃﻭ ‬ ‫ﺩﻳﻦ ﺃﻭ‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﺛﻢ ﺇﻥ ﺍﻟﻤﺮﺃﺓ ﻟﻢ ﺗﻘﺒﺾ ﺣﺘﻰ ﻣﺎﺕ ﻭﺍﻟﺪﻫﺎ‪ ،‬ﻭﻋﻠﻴﻪ ‬ ‫ﺩﻳﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻪ ﻭﺭﺛﺔ ﺃﻭ ﻣﺎﺗﺖ ﻫﻲ‪ ،‬ﻭﻗﺪ ﺭﺟﻊ ﺍﻷﺏ ﻓﻲ ﺍﻟﻌﻄﻴﺔ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺮﺟﻊ‪،‬‬ ‫ﻻ ‬ ‫ﻭﻻ ﻗﺒﻀﺖ ﺍﻟﻤﺮﺃﺓ؛ ﻓﺈﻧﻲ ﺃﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮﻁ‪ ،‬ﺗﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻋﻘﺪ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻲ ﺃﺭﻯ ﺍﻟﻌﻄﻴﺔ ﺛﺎﺑﺘﺔ ﻟﻠﺠﺎﺭﻳﺔ‪ ،‬ﻗﺒﻀﺘﻬﺎ‪ ،‬ﺃﻭ ﻟﻢ ﺗﻘﺒﻀﻬﺎ‪،‬‬ ‫ﻭﻫﻲ ﻟﻬﺎ ﺩﻭﻥ ﺍﻟﻐﺮﻣﺎﺀ ﻭﺍﻟﻮﺭﺛﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺮﺩ ﻋﻠﻰ ﺃﺑﻴﻬﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻫﺬﺍ‪ ،‬ﻭﻫﻮ ﺣﺴﻦ؛ ﻷﻥ ﻓﻲ ﺧﻼﻓﻪ‬ ‫ﻳﻮﺟﺐ ﻣﻌﻨﻰ ﺍﻟﻐﺪﺭ‪.‬‬ ‫ﻭﺃﺣﺴﺐ ﺃﻥ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻌﻄﻴﺔ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻛﺎﻟﻌﻄﻴﺔ ﻋﻠﻰ ﻏﻴﺮ‬ ‫ﺷﺮﻁ‪ ،‬ﻓﺈﻥ ﺣﺎﺯﺕ ﺍﻟﻤﺮﺃﺓ ﺛﺒﺘﺖ ﻋﻄﻴﺘﻬﺎ‪ ،‬ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﺜﺒﺖ ﻋﻄﻴﺘﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺘﻢ‬ ‫ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﺷﺮﻭﻃﻪ‪.‬‬ ‫ﻭﺇﻥ ﺭﺟﻌﻮﺍ ﻓﻲ ﺍﻟﻌﻄﻴﺔ‪ ،‬ﺃﻭ ﺍﻧﺘﻘﻀﺖ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﺍﻟﺘﺰﻭﻳﺞ‬ ‫ﻋﻠﻰ ﻣﻌﻨﻰ‪ ،‬ﻟﻢ ﻳﺜﺒﺖ ﺍﻟﺸﺮﻁ‪ ،‬ﻓﺈﻥ ﺯﺍﺩﻫﺎ ﻓﻮﻕ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ‪ ،‬ﺃﻭ ﺻﺪﺍﻗﻬﺎ ﺍﻟﺬﻱ‬ ‫ﻛﺎﻥ ﻣﻌﺮﻭﻓﺎ‪ ،‬ﺭﺟﻌﺖ ﺇﻟﻰ ﺻﺪﺍﻗﻬﺎ ﺍﻷﻭﻝ‪ ،‬ﺃﻭ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﺪﺍﻕ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ‪ ،‬ﺃﻭ ﺩﻭﻧﻪ‪ ،‬ﺛﺒﺖ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٨٨/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٨٨/٧‬ ‪.٤٨٩‬‬ ‫‪323‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺸﺮﻭﻁ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫  وج ا@!أة ‪ N8‬أن  ‬ ‫@ﻻ‬ ‫ﻛﺜﻴﺮﺍ‪ ،‬ﻓﻠﻤﺎ ﺻﺎﺭﺕ ﺇﻟﻰ ﺍﻟﺰﻭﺝ ﺃﺯﺍﻟﺖ‬ ‫‬ ‫ﻣﺎﻻ ‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻥ ﻟﻬﺎ‬ ‫ﻣﺎﻟﻬﺎ ﻋﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺃﺧﺬﻫﺎ ﻋﻠﻰ ﺻﺪﺍﻕ ﻛﺜﻴﺮ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺗﺮﺩ ﺇﻟﻰ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪.‬‬ ‫ﻭﺇﻥ ﺗﻠﻒ ﻣﺎﻟﻬﺎ ﺑﻐﻴﺮ ﺇﺯﺍﻟﺔ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﺻﺪﺍﻗﻬﺎ ﺍﻟﺬﻱ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ ‪!Z‬ط ‪ #8‬ا و‪  H‬و‪  H‬ا ح‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺗﻌﻄﻴﻪ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﻔﻲ ﺑﻌﺾ‬ ‫ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺷﺮﻃﻪ ﻋﻠﻴﻬﺎ ﺑﺎﻃﻞ‪ ،‬ﻭﺷﺮﻃﻬﺎ ﻫﻲ ﺟﺎﺋﺰ؛ ﻷﻥ ﺷﺮﻁ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ‬ ‫ﺍﻟﻨﺴﺎﺀ ﺑﺎﻃﻞ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻗﻴﻤﺔ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﺃﻭ ﺳﻮﺍﺀ‪ ،‬ﻓﻠﻬﺎ ﺃﻗﻞ‬ ‫ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﺩﺭﺍﻫﻢ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻗﻴﻤﺔ ﻣﺎﺋﺔ ﺍﻟﺪﻳﻨﺎﺭ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﻠﻬﺎ ﻋﻠﻴﻪ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ)‪.(٢‬‬ ‫ ‪ /0‬ا!أة !‪ .H‬‬ ‫@ﻻ ‪ ,‬و‪' H‬‬ ‫ﺇﻥ ﻭﻫﺒﺖ ﺍﻣﺮﺃﺓ ﻟﺮﺟﻞ ﺩﺭﺍﻫﻢ ﻟﻴﺘﺰﻭﺟﻬﺎ ﺑﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻭﻫﺒﺘﻬﺎ ﻟﻪ‪ ،‬ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺃﻋﻄﺘﻪ ﻟﻴﺘﺰﻭﺟﻬﺎ ﺑﻬﺎ ﻭﻟﻢ ﺗﻌﻄﻪ ﻫﻮ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﺘﺰﻭﺟﻬﺎ ﺑﻬﺎ ﻋﻠﻰ ﻣﺎﻟﻬﺎ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺘﺰﻭﺟﻬﺎ ﺑﺸﻲﺀ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻓﻬﻮ ﻛﻤﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺑﻐﻴﺮ ﺻﺪﺍﻕ‪ ،‬ﻓﺈﻥ ﺟﺎﺯ ﺑﻬﺎ‪،‬‬ ‫ﻓﻠﻬﺎ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺻﺪﺍﻕ ﻭﺳﻂ‪ ،‬ﻣﻦ ﺻﺪﻗﺎﺕ ﻧﺴﺎﺋﻬﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩٠/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩٠/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩٠/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪324‬‬ ‫ @‪ I‬و‪$ Q/0‬ا[  و‪?g &X H‬‬ ‫ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻋﻠﻰ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻓﺪﻓﻊ ﺇﻟﻴﻬﺎ ﺍﻷﻟﻒ‪ ،‬ﻗﺒﻞ ﺩﺧﻮﻟﻪ ﺑﻬﺎ‪ ،‬ﻓﻮﻫﺒﺘﻪ‬ ‫ﻟﻪ‪ ،‬ﻓﻘﺒﻀﻪ ﻣﻨﻬﺎ ﺛﻢ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻃﻠﺒﻬﺎ ﻓﻲ ﺧﻤﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻟﻴﺲ ﻟﻪ‪،‬‬ ‫ﻭﻗﺪ ﺻﺎﺭ ﺇﻟﻴﻪ ﻣﺎ ﺩﻓﻌﻪ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ﻭﻳﺮﻭﻯ ﻋﻦ ﻋﺰﺍﻥ ﺑﻦ ﺍﻟﺼﻘﺮ ‪ 5‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻓﻲ ﻫﺬﺍ ﺍﺧﺘﻼﻑ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﺇﻧﻬﺎ‬ ‫ﻫﻲ ﺿﺎﻣﻨﺔ‪ ،‬ﻟﻨﺼﻒ ﺍﻷﻟﻒ‪ ،‬ﺣﺘﻰ ﺗﺆﺩﻳﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺷﻲﺀ‪ ،‬ﻭﻻ‬ ‫ﻳﻠﺤﻘﻬﺎ ﺑﺸﻲﺀ‪ ،‬ﻭﻳﺮﻭﻯ ﺃﻥ ﻫﺬﺍ ﻗﻮﻝ ﻣﻮﺳﻰ‪ ،‬ﻭﺍﻷﺧﺬ ﺑﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺴﻠﻢ‬ ‫ﺇﻟﻴﻪ ﻧﺼﻒ ﺧﻤﺲ ﺍﻟﻤﺎﺋﺔ‪ ،‬ﻭﻫﻮ ﻧﺼﻒ ﻣﺎ ﻛﺎﻧﺖ ﺃﻋﻄﺘﻪ ﻣﻤﺎ ﻻ ﺗﺴﺘﺤﻘﻪ)‪.(١‬‬ ‫ ‪!Z‬ط ‪8‬م ا!اث وا=?  ا ح‬ ‫ﻻ ﻳﺠﻮﺯﻓﻲ ﺍﻟﻨﻜﺎﺡﺭﺟﻞ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺷﺮﻁ ﻋﻠﻴﻬﺎ‪ :‬ﺃﻥ ﻻ ﻣﻴﺮﺍﺙ ﻟﻬﺎ‬ ‫ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻳﻌﺰﻝ ﻋﻨﻬﺎ ﻋﻨﺪ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﺃﻭ ﻻ ﻧﻔﻘﺔ ﻟﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺷﺮﻁ ﺍﷲ ﺃﻭﻟﻰ‬ ‫ﻣﻦ ﺷﺮﻃﻪ)‪.(٢‬‬ ‫ ‪!Z‬ط أ ا و‪8 IH‬م ا‪2‬طء‬ ‫ﺇﻥ ﺷﺮﻁ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ :‬ﺃﻧﻪ ﻻ ﻳﻄﺄ‪ ،‬ﻓﺎﻟﺸﺮﻁ ﺑﺎﻃﻞ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ‬ ‫ﺍﻟﻮﻁﺀ ﻣﻨﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ؛ ﻷﻥ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻳﻮﺟﺐ ﺇﺑﺎﺣﺔ ﺍﻟﻮﻁﺀ‪.‬‬ ‫ﻭﺇﻥ ﺷﺮﻁ ﻋﻠﻴﻬﺎ‪ :‬ﺃﻥ ﻻ ﻳﻄﺄ‪ ،‬ﻓﻄﺎﻟﺒﺘﻪ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﻮﻁﺀ‪ ،‬ﻓﻠﻬﺎ ﺫﻟﻚ ﻭﻳﻠﺰﻣﻪ ﺃﻥ‬ ‫ﻳﻄﺄﻫﺎ ﻭﻳﻌﺎﺷﺮﻫﺎ ﺑﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﻭﻻ ﻳﻨﻔﻌﻪ ﺷﺮﻃﻪ‪.‬‬ ‫ﻭﻟﻮ ﺍﺷﺘﺮﻁ ﻋﻠﻴﻬﺎ‪ :‬ﺃﻥ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻄﺄ‪ ،‬ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ‬ ‫ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٣٨/٨‬ ‪.٣٩‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩١/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩١/٧‬‬ ‫‪325‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺸﺮﻭﻁ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ ‪!Z‬ط ‪ N8‬زو‪ ',H‬أﻻ ‪ c‬إﻻ أم @‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻣﻦ ﻣﻜﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﻋﻤﺎﻥ‪ ،‬ﻭﺷﺮﻁ ﻋﻠﻴﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﺄﺗﻴﻬﺎ‬ ‫ﺇﻻ ﺃﻳﺎﻡ ﺍﻟﻤﻮﺳﻢ‪.‬‬ ‫ﻓﻘﺎﻝ ﻣﻮﺳﻰ‪ :‬ﻫﻲ ﺧﻠﻴﻘﺔ ﺃﻥ ﻳﺠﻮﺯ ﻟﻬﺎ ﺫﻟﻚ)‪.(١‬‬ ‫ و‪ *0‬ﻻ' ‪ , /0‬وج ‬ ‫ﻣﻦ ﻭﻫﺐ ﻻﺑﻨﻪ ﻫﺒﺔ‪ ،‬ﻟﻴﺘﺰﻭﺝ ﺑﻬﺎ‪ ،‬ﻓﺘﺰﻭﺝ ﺑﻬﺎ ﺍﻻﺑﻦ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻸﺏ ﺍﻧﺘﺰﺍﻉ‬ ‫ﺍﻟﻬﺒﺔ ﺍﻟﺘﻲ ﻣﻦ ﺃﺟﻠﻬﺎ ﺯﻭﺟﻮﺍ ﺍﻻﺑﻦ)‪.(٢‬‬ ‫ ‪!Z‬ط ا‪R‬ر  ا ح‬ ‫ﻣﻦ ﻣﻠﻚ ﺍﻣﺮﺃﺓ ﻭﻟﻬﺎ ﺍﻟﺨﻴﺎﺭ ﻓﻲ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﺃﻭ ﻟﻪ ﺍﻟﺨﻴﺎﺭ‪ ،‬ﻓﻤﺎﺕ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻗﺒﻞ ﺍﻟﺜﻼﺛﺔ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﻼ ﺧﻴﺎﺭ ﻟﻪ‪ ،‬ﻭﺷﺮﻃﻪ ﻓﻴﻪ ﺑﺎﻃﻞ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻓﺈﻥ ﻟﻬﺎ‬ ‫ﺍﻟﺨﻴﺎﺭ ﺛﻼﺛﺔ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ)‪.(٣‬‬ ‫ ‪!Z‬ط ا‪R‬ر  ا‪R‬‬ ‫ﺍﻟﻤﺘﺨﺎﻟﻌﺎﻥ‪ ،‬ﺇﺫﺍ ﺗﺨﺎﻟﻌﺎ‪ ،‬ﻭﺷﺮﻁ ﺃﺣﺪﻫﻤﺎ ﺍﻟﺨﻴﺎﺭ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻗﻊ‬ ‫ﺍﻟﺨﻠﻊ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻷﺣﺪﻫﻤﺎ ﺍﻟﺨﻴﺎﺭ‪ ،‬ﻻ ﻟﻠﺰﻭﺝ ﻭﻻ ﻟﻠﻤﺮﺃﺓ)‪.(٤‬‬ ‫  وج ا@!أة ‪ N8‬ر‪ W‬و‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻴﻤﻦ ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺭﺿﻰ ﻭﻟﻴﻬﺎ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩١/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩١/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩٢/٧‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩٢/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪326‬‬ ‫ﻓﻘﻮﻝ‪ :‬ﺇﻥ ﺃﺗ ‪‬ﻢ ﻭﻟﻴﻬﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺰﻭﺝ ﻓﺎﻟﺘﺰﻭﻳﺞ ﻳﺘﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻢ ﺍﻟﻮﻟﻲ‬ ‫ﺣﺘﻰ ﺩﺧﻞ ﺑﻬﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺃﺗ ‪‬ﻢ ﺍﻟﻮﻟﻲ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺑﻬﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﺃﻭ ﺑﻌﺪ ﻣﺎ ﺩﺧﻞ‪ ،‬ﻓﻬﻮ ﺗﺎﻡ‪،‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﺻﺢ ﻣﻌﻨﺎ)‪.(١‬‬ ‫ زوج و‪ .H! ',‬وا‪!,Z‬ط ر‪0W‬‬ ‫ﻣﻦ ﺯﻭﺝ ﺍﺑﻨﺘﻪ ﺃﻭ ﺃﺧﺘﻪ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺓ ﻫﻮ ﻭﻟﻴﻬﺎ‪ ،‬ﺑﺮﺟﻞ ﻋﻠﻰ ﺭﺿﺎﻫﺎ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻐﻬﺎ‬ ‫ﺃﻧﻜﺮﺕ‪ ،‬ﺛﻢ ﺑﺪﺍ ﻟﻬﺎ ﺑﻌﺪ ﺃﻳﺎﻡ ﻭﺭﺿﻴﺖ ﺑﻪ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﺿﻴﺖ ﻭﺭﺿﻲ ﺍﻟﺰﻭﺝ‪ ،‬ﺃﺷﻬﺪﻭﺍ ﺷﻬﻮ ﺩﺍ‪ ،‬ﻭﺟﺪﺩﻭﺍ ﺍﻟﻨﻜﺎﺡ)‪.(٢‬‬ ‫  و; ا@!أة ‪!Z N8‬ط ر‪ W‬أ‪/H‬‬ ‫ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻋﻠﻰ ﺷﺮﻁ ﺭﺿﻰ ﻓﻼﻥ‪ ،‬ﺭﺟﻞ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺒﺎﺷﺮ ﺍﻟﺮﺟﻞ‬ ‫ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﺭﺿﻰ ﺫﻟﻚ ﺍﻟﺮﺟﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﻔﺴﺪ ﻋﻠﻴﻪ ﺍﻟﻤﺮﺃﺓ)‪.(٣‬‬ ‫  وج ا@!أة و‪!Z‬ط ر‪ W‬و‬ ‫ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻋﻠﻰ ﺭﺿﻰ ﻭﻟﻴﻬﺎ‪ ،‬ﺛﻢ ﺇﻥ ﺍﻟﻤﺸﺘﺮﻁ ﺭﺿﺎﻩ‪ ،‬ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﻌﻠﻢ ﺭﺿﺎﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻜﺎﺡ ﻣﻨﺘﻘﺾ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻟﻠﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺩﺧﻞ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺻﺪﺍﻗﻬﺎ‪.‬‬ ‫ﺑﻬﺎ‪ ،‬ﻓﺈﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺭﺿﺎﻩ‪ ،‬ﺣﺮﻣﺖ ﻋﻠﻴﻪ ‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﻼ ﺷﻲﺀ ﻟﻬﺎ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﺇﻥ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﻧﻜﺎﺡ‬ ‫ﺟﺪﻳﺪ‪ ،‬ﻭﻣﻬﺮ ﺟﺪﻳﺪ‪ ،‬ﻭﺗﻜﻮﻥ ﻣﻌﻪ ﻋﻠﻰ ﺛﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩٢/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٩٢/٧‬ ‪.٤٩٣‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٩٣/٧‬‬ ‫‪327‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺸﺮﻭﻁ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻋﻠﻰ ﺭﺿﻰ ﻓﻼﻥ‪ ،‬ﻓﻤﺎﺕ ﺍﻟﺰﻭﺝ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﺭﺿﻰ ﻓﻼﻥ‪،‬‬ ‫ﻭﺭﺿﻲ ﻓﻼﻥ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻛﺎﻥ ﻟﻠﻤﺮﺃﺓ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻣﻴﺮﺍﺛﻬﺎ ﻓﻲ ﻣﺎﻝ ﺍﻟﻬﺎﻟﻚ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺘﻢ ﺫﻟﻚ ﺍﻟﻤﺸﺘﺮﻁ ﺭﺿﺎﻩ‪ ،‬ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﻼ ﺷﻲﺀ ﻟﻬﺎ ﻓﻲ ﻣﺎﻝ‬ ‫ﺍﻟﻬﺎﻟﻚ)‪.(١‬‬ ‫ ‪!Z‬وط اﻷوء ‪ N8‬ا وج‬ ‫ﻟﻮ ﺷﺮﻁ ﻋﻠﻴﻪ ﺃﻭﻟﻴﺎﺅﻫﺎ ﺃﻥ ﻻ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻟﺼﻐﺮﻫﺎ ﻓﻠﻪ ﺃﻥ ﻳﺪﺧﻞ ﺇﺫﺍ ﺭﺁﻫﺎ‬ ‫ﺃﻃﺎﻗﺖ ﻭﻟﻮ ﻓﻲ ﻳﻮﻣﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﻘﺪﺭ ﻋﻠﻰ ﺍﻻﻓﺘﻀﺎﺽ ﻟﺰﻣﻪ ﺃﻥ ﻳﻜﻒ ﻭﻟﻮ‬ ‫ﻟﻢ ﻳﺸﺘﺮﻃﻮﺍ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺮﺽ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺘﻤﺘﻊ ﺑﻬﺎ ﺑﺪﻭﻥ ﺍﻓﺘﻀﺎﺽ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﻻ ﺗﻄﻴﻘﻪ‪ ،‬ﻭﻟﻮ ﺷﺮﻃﻮﺍ ﺃﻥ ﻻ ﻳﻘﺮﺑﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺷﺮﻃﻮﺍ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﻤﺴﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‬ ‫ﺗﺄﻛﻴﺪﺍ ﻳﺠﺮﻱ ﻣﺠﺮﻯ‬ ‫‬‫ﻓﻠﻢ ﻳﻤﺴﻬﺎ ﻟﻢ ﻳﻜﻦ ﺇﻳﻼﺀ ﻷﻧﻪ ﻟﻢ ﻳﺤﻠﻒ ﻭﻟﻢ ﻳﺆﻛﺪ‬ ‫‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺍﻟﺤﺎﺻﻞ ﺃﻥ ﻟﻪ ﻣﺴﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻟﺤﻠﻒ‪ ،‬ﺑﻞ ﺭﺍﻋﻰ ﺷﺮﻃﻬﻢ ﻭﻣﺼﻠﺤﺘﻬﺎ‬ ‫ﻃﺎﻗﺘﻬﺎ ﺇﻻ ﻓﻲ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ ﺃﻭ ﺍﻋﺘﻜﺎﻑ ﺑﺈﺫﻧﻪ ﺃﻭ ﺻﻮﻡ ﻭﺍﺟﺐ ﺃﻭ ﻧﻔﻞ ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻨﻔﻞ ﺑﺈﺫﻧﻪ ﺃﻭ ﺣﻴﺚ ﻻ ﺗﺪﺭﻙ ﺍﻟﻄﻬﺎﺭﺓ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﻻ ﺃﻃﻴﻖ ﺍﻟﺮﺟﻞ‬ ‫ﻭﻻ ﺣﺎﺟﺔ ﻟﻲ ﺑﻪ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻤﺎ ﺃﺭﻳﺪ ﺃﻥ ﺗﺤﻔﻈﻲ ﻣﺎﻟﻲ ﻭﺩﺍﺭﻱ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻻ ﺃﻃﻴﻖ‬ ‫ﺍﻟﺠﻤﺎﻉ ﻓﺘﺰﻭﺟﻬﺎ ﺑﺄﻗﻞ ﻣﻦ ﺻﺪﺍﻗﻬﺎ ﻟﺬﻟﻚ ﻓﻮﻃﺌﻬﺎ ﺃﺗﻤﻪ ﻟﻬﺎ)‪.(٢‬‬ ‫ @‪  I‬وج ا@!أة ‪!h =$ N8‬ت ‪0!+‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻧﻬﺎ ﻏﻨﻴﺔ ﺃﻭ ﻓﻘﻴﺮﺓ ﺃﻭ ﻣﻦ ﻗﺒﻴﻠﺔ ﻛﺬﺍ ﺃﻭ ﻣﻌﺮﻭﻓﺔ ﺍﻟﻨﺴﺐ‬ ‫ﻭﺧﺮﺟﺖ ﻏﻴﺮ ﺫﻟﻚ ﻛﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻤﺎﺋﺔ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺛﻴﺒﺎ ﺃﻭ ﻏﻴﺮ ﻋﺮﻳﻔﺔ‪،‬‬ ‫ﺑﻜﺮﺍ‪ ،‬ﺃﻭ ﻋﺮﻳﻔﺔ‪ ،‬ﺃﻭ ﺗﻠﺪ ﺃﻭ ﺇﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻭﺑﺨﻤﺴﻴﻦ ﺇﻥ ﻛﺎﻧﺖ ‬ ‫‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٤٩٣/٧‬ ‪.٤٩٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٨٣/٦‬ ‪.٢٨٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪328‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ‬ ‫ﺃﻭ ﻻ ﺗﻠﺪ‪ ،‬ﺃﻭ ﺇﻥ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﺟﺎﺯ ﻭﺑﻄﻞ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﻴﺐ ‬ ‫ﺑﺎﻟﺨﻴﺎﺭ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻠﻒ ﻓﻲ ﻛﻞ ﺷﺮﻁ ﺧﺮﺝ ﺧﻼﻓﻪ)‪.(١‬‬ ‫‬ ‫ر‪H‬ﻼ ﻻ زو‪/ ' H‬ن ‪:‬ﻼ'‬ ‫ @‪  I‬و‪QH‬‬ ‫ﺇﻥ ﺗﺰﻭﺟﺘﻪ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺯﻭﺟﺔ ﻟﻪ ﻭﻛﺘﻢ ﻋﻨﻬﺎ ﺯﻭﺟﺔ‪ ،‬ﺧﺪﺍ ﻋﺎ ﺃﻭ ﻧﺴﻴﺎ ﻧﺎ ﺃﻭ‬ ‫‬ ‫ﺟﻬﻼ ﺑﺄﻧﻬﺎ ﻓﻲ ﻋﺼﻤﺘﻪ‪ ،‬ﻓﻠﻬﺎ ﺃﻥ ﺗﻤﻨﻌﻪ ﺣﺘﻰ ﻳﻄﻠﻘﻬﺎ‪ ،‬ﺃﻋﻨﻲ‪ :‬ﺃﻥ ﻳﻄﻠﻖ ﺍﻟﺘﻲ ﻛﺘﻢ‬ ‫ﻋﻨﻬﺎ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻻ ﻳﻌﺪ ﺫﻟﻚ ﻋﺼﻴﺎ ﻧﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﺗﺴﺄﻟﻪ ﺃﻥ ﻳﻄﻠﻖ ﺍﻟﺘﻲ ﻛﺘﻤﻬﺎ)‪.(٢‬‬ ‫  & ‪g‬ﻼق ا!أة =‬ ‫ﺻﺢ ﻟﻬﺎ ﻃﻼﻗﻬﺎ ﻓﻲ ﻣﺮﺍﺟﻌﺔ ﻣﻔﺘﺪﻳﺔ ﺃﻭ ﻣﺨﺘﻠﻌﺔ ﻭﻣﺮﺍﺟﻌﺔ ﺍﻟﻤﻄﻠﻘﺔ ﻃﻼﻗﺎ‬ ‫ﺑﺎ ‪‬ﺗﺎ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻓﻲ ﺗﺰﻭﺟﻬﻦ ﺑﻨﻜﺎﺡ ﺟﺪﻳﺪ‪ ،‬ﻭﺇﻧﻤﺎ ﺻﺢ ﻟﻬﺎ ﺇﺫﺍ ﺭﺍﺟﻊ ﻣﻔﺘﺪﻳﺔ ﺃﻭ‬ ‫ﻣﺨﺘﻠﻌﺔ ﺃﻭ ﻣﻄﻠﻘﺔ ﺑﺎﺋﻨﺎ‪ ،‬ﻷﻥ ﻫﺆﻻﺀ ﺍﻟﻤﺮﺍﺟﻌﺎﺕ ﻛﺎﻟﻨﻜﺎﺡ ﺍﻟﺠﺪﻳﺪ ﻟﺘﻮﻗﻔﻪ ﻋﻠﻰ‬ ‫ﺭﺿﻰ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﺎﺋﻦ ﺍﻟﺬﻱ ﺗﺼﺢ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ ﻭﻻ ﻳﻤﻠﻜﻬﺎ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ‬ ‫ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ﻟﺘﻌﻠﻴﻘﻪ ﺑﻴﺪﻫﺎ‪ ،‬ﻣﻌﻠﻘﺎ ﺇﻟﻰ ﺷﻲﺀ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻖ ﺑﻴﺪﻫﺎ ﻟﺸﻲﺀ ﺛﻢ ﻃﻠﻘﻬﺎ‬ ‫ﺛﻢ ﻭﻗﻊ ﺍﻟﺸﻲﺀ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ ﻓﻄﻠﻘﺖ ﻧﻔﺴﻬﺎ ﻭﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ‪،‬‬ ‫ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﺗﻄﻠﻴﻘﻬﺎ ﻧﻔﺴﻬﺎ ﺑﺎﺋﻦ ﻻ ﺗﺼﺢ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ ﺃﻭ ﻫﻮ ﺛﻼﺙ ﺃﻭ ﺗﺼﺢ‬ ‫ﺑﺮﺿﺎﻫﺎ ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﻠﺤﻘﻬﺎ ﻃﻼﻕ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻃﻼﻕ ﺭﺟﻌﻲ ﻳﻤﻠﻜﻪ ﻗﺎﻝ‪ :‬ﻳﻠﺤﻘﻬﺎ‬ ‫ﺃﻳﻀﺎ ﻃﻼﻗﻬﺎ ﻟﻨﻔﺴﻬﺎ ﺇﺫﺍ ﺭﺍﺟﻊ ﻣﻦ ﻻ ﻳﻤﻠﻚ‬ ‫ﻃﻼﻗﻪ‪ ،‬ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻻ ﻳﺼﺢ ‬ ‫ﻫﻮ ﺭﺟﻌﺘﻬﺎ‪ ،‬ﻛﺎﻟﻤﻔﺘﺪﻳﺔ ﻭﺍﻟﻤﻄﻠﻘﺔ ﺑﺎ ‪‬ﺗﺎ‪ ،‬ﺃﻭ ﺗﺰﻭﺟﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺓ ﺑﻨﻜﺎﺡ ﺟﺪﻳﺪ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻢ ﺗﺸﺘﺮﻁ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﻓﻔﺎﺩﺍﻫﺎ ﺃﻭ ﺧﺎﻟﻌﻬﺎ ﺃﻭ ﻃﻠﻘﻬﺎ ﻃﻼﻗﺎ ﻻ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ ﺇﻻ‬ ‫ﺑﺮﺿﺎﻫﺎ ﻭﺍﻣﺘﻨﻌﺖ ﻣﻦ ﺍﻟﻤﺮﺍﺟﻌﺔ ﺇﻻ ﺃﻥ ﻳﺠﻌﻞ ﻟﻬﺎ ﺍﻷﻣﺮ ﻓﻠﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺷﺮﻃﺖ‬ ‫ﻓﻔﺎﺩﺍﻫﺎ ﺃﻭ ﺧﺎﻟﻌﻬﺎ ﺃﻭ ﻃﻠﻘﻬﺎ ﺑﺎ ‪‬ﺗﺎ ﻭﺭﺍﺟﻌﻬﺎ ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺸﺮﻁ ﻓﻬﻮ ﺛﺎﺑﺖ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٨٤/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٨٧/٦‬‬ ‫‪329‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺸﺮﻭﻁ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ﺯﺍﺋﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﺧﺬ ﺃﻣﺮﻫﺎ ﻓﺰﺍﻝ ﻋﻘﻠﻬﺎ ﻓﺈﺫﺍ ﺃﻓﺎﻗﺖ ﺃﺧﺬﺗﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﺧﺬﺗﻪ ﻓﻲ ﺍﺭﺗﺪﺍﺩﻫﺎ ﺃﻭ ﺍﺭﺗﺪﺍﺩﻩ‪ ،‬ﻭﺇﻥ ﺭﺃﺗﻪ ﻳﺰﻧﻲ ﻓﺄﺧﺬﺕ ﺃﻣﺮﻫﺎ ﻓﻘﺪ ﺣﺮﻣﺖ‪ ،‬ﻓﻼ‬ ‫ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ ﻭﺇﻥ ﺭﺁﻫﺎ ﺗﺰﻧﻲ ﻓﺄﺧﺬﺕ ﺃﻣﺮﻫﺎ ﺻﺢ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺬﻓﻬﺎ ﻓﺄﺧﺬﺗﻪ ﻗﺒﻞ‬ ‫ﺍﻻﺭﺗﻔﺎﻉ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﺃﻭ ﻃﻠﻘﻬﺎ ﻭﺍﺣﺪﺓ ﺃﻭ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﻭﺇﻥ ﺳﻤﻌﺖ ﺃﻧﻪ ﺗﺰﻭﺝ ﻓﻼﻧﺔ‬ ‫ﻓﺠﻮﺯﺕ ﻟﻪ‪ ،‬ﺛﻢ ﻋﻠﻤﺖ ﺃﻧﻬﺎ ﻟﻴﺴﺖ ﻓﻼﻧﺔ ﻓﻠﻬﺎ ﺃﻥ ﺗﺄﺧﺬﻩ)‪.(١‬‬ ‫ إذا & ‪ r#‬ا!أة ‪ 8 =3‬و[‪2‬ع @ ‪ '8 Q?8‬ا‪#‬ﻼق‬ ‫ﺇﻥ ﻟﻢ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ ﻋﻨﺪ ﻧﻜﺎﺡ ﺃﻭ ﺗﺴﺮ ﺣﺘﻰ ﻃﻠﻖ ﺍﻷﺧﻴﺮﺓ ﺃﻭ ﻓﺎﺩﺍﻫﺎ ﺃﻭ‬ ‫ﺣﺮﻣﺖ ﺃﻭ ﻓﺎﺗﺘﻪ ﺑﻮﺟﻪ ﻣﺎ ﺃﻭ ﻣﺎﺗﺖ ﺃﻭ ﻭﻫﺐ ﺍﻟﺴﺮﻳﺔ ﺃﻭ ﺑﺎﻋﻬﺎ ﺃﻭ ﻃﻠﻘﻬﺎ ﻋﻠﻰ ﻗﻮﻝ‬ ‫ﻣﻦ ﺃﺟﺎﺯ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻼﻕ ﺃﻭ ﺯﻭﺟﻬﺎ ﻟﻐﻴﺮﻩ ﺃﻭ ﻣﺎﺗﺖ ﺃﻭ ﺃﻋﺘﻘﻬﺎ ﻭﻟﻮ ﺑﺘﻤﺜﻴﻠﻪ ﺃﻭ‬ ‫ﻃﻼﻗﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺗﻄﻠﻴﻖ ﺍﻟﺴﺮﻳﺔ ﻋﺘﻖ ﻟﻬﺎ ﻓﻠﻴﺲ ﻟﻬﺎ ﺃﻥ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ ﺑﻌﺪ‬ ‫ﺫﻟﻚ ﻭﻟﻮ ﻟﻢ ﺗﻌﻠﻢ ﺑﻨﻜﺎﺣﻪ ﺃﻭ ﺗﺴﺮﻳﻪ‪.‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻟﻬﺎ ﺃﻥ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ ﻣﺎ ﻟﻢ ﺗﻨﻘﺾ ﻋﺪﺓ ﺍﻟﻤﻄﻠﻘﺔ ﻃﻼﻗﺎ‬ ‫ﻳﻤﻠﻚ ﺭﺟﻌﺘﻪ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺃﻭ ﺗﺴﺮﻯ ﺑﻼ ﻋﻠﻤﻬﺎ ﻓﻘﺎﻟﺖ‪ :‬ﺇﻥ ﺗﺰﻭﺟﺖ ﺃﻭ ﺗﺴﺮﻳﺖ‬ ‫ﻓﻘﺪ ﺃﺧﺬﺕ ﺃﻣﺮﻱ ﻭﻃﻠﻘﺖ ﻧﻔﺴﻲ ﺑﺎﻧﺖ ﻣﻨﻪ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺖ ﻫﺮﺑﺖ ﻣﻨﻪ ﺃﻭ‬ ‫ﺍﻓﺘﺪﺕ‪ ،‬ﻭﺇﺫﺍ ﻃﻠﻘﺖ ﺍﻟﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ ﺣﻴﺚ ﻳﺠﻮﺯ ﻟﻬﺎ ﻓﺘﻄﻠﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻻ ﻳﻤﻠﻚ‬ ‫ﺭﺟﻌﺘﻬﺎ ﺇﻻ ﺇﻥ ﺭﺿﻴﺖ ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻛﻼﻡ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪﺓ ﻛﺎﻟﺜﻼﺙ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﺍﺣﺪﺓ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ ﻛﻤﺎ ﻓﻲ ﺍﻟﺘﺎﺝ ﻭﺻﺮﺡ ﺑﺎﻷﻗﻮﺍﻝ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ‬ ‫ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪ ،‬ﺇﺫ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺍﺣﺪﺓ ﺛﻼﺙ ﻭﻻ‬ ‫ﻭﺟﻪ ﻟﻜﻮﻧﻪ ﻣﺎﻟﻜ ﺎ ﻟﺮﺟﻌﺘﻬﺎ‪ ،‬ﺇﺫ ﻓﺎﺋﺪﺓ ﺍﺷﺘﺮﺍﻃﻬﺎ ﺗﻄﻠﻴﻖ ﻧﻔﺴﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻬﺎ‬ ‫ﺣﻜﻤﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ ﻓﺘﻄﻠﻴﻘﻬﺎ ﻛﻌﺪﻡ ﻃﻼﻕ‪ ،‬ﻭﺗﻄﻠﻴﻖ ﺍﻟﺘﺨﻴﻴﺮ‬ ‫ﻛﺘﻄﻠﻴﻖ ﺟﻌﻞ ﺍﻷﻣﺮ ﺑﻴﺪﻫﺎ ﻓﻲ ﺍﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٨٧/٦‬ ‪.٢٨٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪330‬‬ ‫ﻭﺇﺫﺍ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ﺛﻢ ﺭﺍﺟﻌﻬﺎ ﺃﻭ ﺗﺰﻭﺟﻬﺎ ﺧﺮﺝ ﺍﻟﺘﻄﻠﻴﻖ ﻣﻦ ﻳﺪﻫﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ﺍﺛﻨﺘﻴﻦ ﺃﻭ ﺛﻼﺛﺎ ﻣﻀﺘﺎ ﺃﻭ ﻣﻀﻴﻦ ﻭﻋﺼﺖ ﺑﺎﻟﺜﻼﺙ‪ ،‬ﻭﻓﻲ ﺍﻻﺛﻨﺘﻴﻦ‬ ‫ﻗﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ﺛﻢ ﻃﻠﻘﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺓ ﻟﺤﻘﻬﺎ ﻃﻼﻗﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﺎ ﺧﺎﺭﺟﺔ ﻋﻦ ﻋﺼﻤﺘﻪ‬ ‫‬‫ﻣﺎ ﺩﺍﻣﺎ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ‬ ‫ﺑﻄﻼﻗﻬﺎ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺇﻥ ﺳﺒﻖ ﻃﻼﻗﻪ ﻟﻢ ﻳﺼﺢ ﺃﻥ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻟﻮ ﻓﻲ ﺍﻟﻌﺪﺓ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻃﻠﻘﻬﺎ ﻏﻴﺮﻫﺎ ﺑﺠﻌﻞ ﺍﻷﻣﺮ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﺇﻥ ﺟﻌﻞ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﻃﻠﻘﻬﺎ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻃﻠﻘﻬﺎ ﺍﻟﻐﻴﺮ ﻟﻢ ﻳﻘﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻊ‬ ‫ﺍﻟﺰﻭﺝ ﻭﺗﻤﺖ ﺍﻟﻌﺪﺓ ﺛﻢ ﺗﺰﻭﺟﻬﺎ ﺍﻟﺰﻭﺝ ‬ ‫ﺃﻭﻻ ﺛﻼﺛﺎ‪ ،‬ﻭﺇﺫﺍ ﻃﻠﻘﺖ ﺃﻭ ﻓﻮﺩﻳﺖ ﺃﻭ ﺧﻮﻟﻌﺖ ﺛﻢ ﺭﻭﺟﻌﺖ‪ ،‬ﺛﻢ‬‫ﺇﻥ ﻟﻢ ﻳﻄﻠﻘﻬﺎ ‬ ‫ﻓﻌﻞ ﻣﺎ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ ﺑﻪ ﺻﺢ ﺗﻄﻠﻴﻘﻬﺎ‪ ،‬ﻻ ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺇﺫﺍ ﻓﻌﻞ‬ ‫ﻣﺎ ﺷﺮﻃﺖ ﻋﻠﻴﻪ ﺃﻥ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ ﺑﻪ ﻭﻟﻢ ﺗﻌﻠﻢ ﻓﻠﻬﺎ ﺃﻥ ﺗﻄﻠﻖ ﺇﺫﺍ ﻋﻠﻤﺖ‪ ،‬ﻭﻟﻮ‬ ‫ﺟﺒﺮﺍ ﻭﻟﻢ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﺴﺒﻘﻪ‬ ‫ﻣﺴﻬﺎ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻤﺴﻬﺎ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺑﻼ ﺟﺒﺮ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ‬ ‫ﺑﺎﻟﺘﻄﻠﻴﻖ ﻓﻠﻬﺎ ﺃﻥ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ)‪.(١‬‬ ‫ ‪ r‬ا!أة ‪g‬ﻼ[ ‪ !=M N8‬ا وج‬ ‫ﺇﻥ ﺳﺎﻓﺮ ﺍﻟﺰﻭﺝ ﺣﺴﺒﺖ ﺍﻟﺰﻭﺟﺔ ﺍﻟﻤﺪﺓ ﺍﻟﺘﻲ ﺍﺷﺘﺮﻃﺖ ﺇﻥ ﻏﺎﺑﻬﺎ ﻓﻠﻬﺎ ﺍﻷﻣﺮ‬ ‫ﻣﻦ ﻭﻗﺖ ﻣﺠﺎﻭﺯﺗﻪ ﻓﺮﺳﺨﻴﻦ ﻣﺤﺴﻮﺑﻴﻦ ﻣﻦ ﻣﺴﻜﻨﻪ ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﺷﺮﻃﺖ‬ ‫ﻋﻠﻴﻪ ﺇﻥ ﻏﺎﺏ ﺳﻨﺘﻴﻦ ﻓﻲ ﺃﺭﺽ ﺍﻹﺳﻼﻡ ﺣﺴﺒﺖ ﻣﻦ ﺣﻴﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﺤﻮﺯﺓ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻳﺒﻴﻦ ﺫﻟﻚ ﺍﻷﻣﻨﺎﺀ ﻭﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻐﻴﺒﺔ ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻟﻬﺎ ﺩﺧﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﺗﺒﻴﻦ‬ ‫ﻟﻬﺎ ﻭﻟﻢ ﻳﺪﺧﻞ ﻣﻨﺰﻟﻪ ﻓﻠﻴﺲ ﺑﻐﺎﺋﺐ ﺑﻌﺪ‪ ،‬ﻭﺇﻥ ﺷﺮﻃﺖ ﺇﻥ ﻣﻜﺚ ﻓﻲ ﺍﻟﺴﻔﺮ‬ ‫ﺳﻨﺘﻴﻦ ﻓﺄﻣﺮﻫﺎ ﺑﻴﺪﻫﺎ ﺣﺴﺒﺖ ﻣﻦ ﺣﻴﻦ ﺍﺳﺘﺤﻖ ﺍﺳﻢ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺇﻥ ﻣﻜﺚ ﺳﻨﺘﻴﻦ‬ ‫ﻓﻲ ﺍﻷﻣﻴﺎﻝ ﻭﻗﺪ ﺧﺮﺝ ﻣﻦ ﺍﻟﺤﻮﺯﺓ ﻓﻠﻴﺲ ﻟﻬﺎ ﺃﻥ ﺗﺄﺧﺬ ﺃﻣﺮﻫﺎ ﻭﺇﻥ ﻭﻃﻦ ﻓﻲ ﻏﻴﺒﺘﻪ‬ ‫ﺑﻠﺪﺍ ﺁﺧﺮ ﻛﺎﻥ ﻳﻮﻃﻨﻪ ﻗﺒﻞ ﻓﺘﻤﺖ ﻓﻴﻪ ﺍﻟﻤﺪﺓ ﺃﺧﺬﺕ ﺃﻣﺮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺍﻟﻄﻔﻞ‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٨٨/٦‬ ‪.٢٨٩‬‬ ‫‪331‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺸﺮﻭﻁ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ﻭﺍﻟﻤﺠﻨﻮﻥ ﻛﺎﻟﺒﺎﻟﻎ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻛﺎﻟﺤﺮ‪ ،‬ﻭﺗﺄﺧﺬ ﺳﻴﺪﻩ ﺃﻥ ﻳﺄﺗﻲ ﺑﻪ ﺃﻭ ﻳﻄﻠﻖ ﻋﻨﻪ‪،‬‬ ‫ﻭﺻﺢ ﺃﺧﺬ ﺍﻟﻄﻔﻠﺔ ﻭﺍﻟﻤﺸﺮﻛﺔ ﻭﺍﻷﻣﺔ‪ ،‬ﻻ ﺍﻟﻤﺠﻨﻮﻧﺔ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ ﻋﻨﺪﻱ ﺃﻧﻪ ﺇﺫﺍ‬ ‫ﺗﻤﺖ ﺍﻟﻤﺪﺓ ﻃﻠﻘﺖ ﺍﻟﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻻ ﺗﺤﺘﺎﺝ ﺃﻥ ﺗﺤﺘﺞ ﻋﻠﻰ‬ ‫ﻣﻮﻻﻩ‪ ،‬ﻭﺇﺫﺍ ﺷﺮﻃﺖ ﺃﻧﻪ ﺇﻥ ﻏﺎﺏ ﻣﻘﺪﺍﺭ ﻛﺬﺍ ﻓﻠﻬﺎ ﺃﻣﺮﻫﺎ ﺣﻤﻞ ﻛﻼﻣﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺣﺴﺒﺖ ﻣﻦ ﺣﻴﻦ ﺟﺎﻭﺯ ﺍﻟﻔﺮﺳﺨﻴﻦ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺗﺮﺍﻩ ﺑﻌﺪ ﻣﺠﺎﻭﺯﺗﻬﻤﺎ‬ ‫ﻣﻦ ﺩﺍﺧﻞ ﺍﻷﻣﻴﺎﻝ ﺃﻭ ﺧﺎﺭﺟﻬﺎ‪ ،‬ﻭﺇﻥ ﺷﺮﻃﺖ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﻤﻜﺚ ﻓﻲ ﺍﻟﺴﻔﺮ ﻣﻘﺪﺍﺭ‬ ‫ﻛﺬﺍ ﻭﺃﻧﻪ ﺇﻥ ﻣﻜﺚ ﻓﻠﻬﺎ ﺃﻣﺮﻫﺎ‪ ،‬ﻓﺴﺎﻓﺮﺕ ﻣﻌﻪ ﺃﻭ ﺳﺎﻓﺮﺕ ﺇﻟﻰ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﻠﻬﺎ‬ ‫ﺃﻣﺮﻫﺎ ﺇﺫﺍ ﻣﻜﺚ ﻛﺬﻟﻚ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﻗﻌﺪﺕ ﻭﻟﻢ ﺗﺴﺎﻓﺮ ﻣﻌﻪ)‪.(١‬‬ ‫ ‪ =a‬ب @ة ا=!  ‪+‬ب ا وج ‪ I8‬زو‪',H‬‬ ‫ﺇﻥ ﻛﺎﻥ ﻭﻗﺖ ﺍﻟﻤﺠﺎﻭﺯﺓ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻓﻠﺘﺤﺴﺐ ﻣﻦ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻤﻘﺒﻠﺔ‬ ‫ﻭﺗﻠﻎ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﻃﻠﻮﻋﻬﺎ ﺣﺴﺒﺖ ﻣﻦ ﺍﻟﻤﺎﺿﻴﺔ ﻓﺘﺤﺴﺐ ﺍﻟﻠﻴﻠﺔ ﻛﺎﻣﻠﺔ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺤﺴﺐ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻤﺎﺿﻴﺔ ﺇﻥ ﺟﺎﻭﺯﻫﻤﺎ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺗﺒﺘﺪﺉ ﺍﻟﺤﺴﺎﺏ‬ ‫ﻣﻦ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻤﻘﺒﻠﺔ ﺇﻥ ﺟﺎﻭﺯﻫﻤﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺟﺎﻭﺯﻫﻤﺎ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ﺣﺴﺒﺖ‬ ‫ﺍﻟﻠﻴﻠﺔ ﺍﻟﻤﺎﺿﻴﺔ‪ ،‬ﺃﻭ ﺑﻌﺪﻩ ﺍﺑﺘﺪﺃﺕ ﻣﻦ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻤﻘﺒﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺴﺐ ﻣﻦ ﺫﻟﻚ‬ ‫ﺍﻟﻮﻗﺖ ﺇﻟﻴﻪ ﻣﻄﻠﻘﺎ)‪.(٢‬‬ ‫ ‪8‬م اﻻ=ق ‪[ N8‬ر ا‪G‬اق‬ ‫ﺇﻥ ﺃﺻﺪﻗﻬﺎ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﻋﺎﺟﻞ ﻣﺎﺋﺔ‪ ،‬ﻭﻓﻲ ﺁﺟﻞ ﻣﺎﺋﺘﻴﻦ ﺃﻭ‬ ‫ﺁﺟﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﻛﺜﺮ ‬ ‫ﺁﺟﻼ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫ﻋﺎﺟﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﻗﻞ ‬ ‫‬‫ﻧﺤﻮ ﺫﻟﻚ ﻓﻠﻬﺎ ﺍﻷﻛﺜﺮ‬ ‫ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺇﻥ ﺩﺧﻞ ﻗﺒﻞ ﺃﻥ ﻳﺘﻔﻘﺎ‪ ،‬ﻭﻫﻮ ﺃﻋﺪﻝ ﻭﺇﻥ ﻓﺎﺭﻗﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ﻓﻨﺼﻔﻬﻤﺎ‬ ‫ﺩﻳﻨﺎﺭﺍ ﻭﺣﺒﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺟﺎﺯ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫‬‫ﺩﻳﻨﺎﺭﺍ ﺇﻻ ﺣﺒﺔ ﺃﻭ‬ ‫‬‫ﻭﺗﻘﺪﻡ ﺃﻧﻪ ﺇﻥ ﺃﺻﺪﻗﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٨٩/٦‬ ‪.٢٩٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٩٠/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪332‬‬ ‫ﻭﻟﻬﺎ ﻣﺎ ﺳ ‪‬ﻤﻰ ﻻ ﺑﺤﻜﻢ ﺣﺎﻛﻢ ﻭﻗﻴﻞ‪ :‬ﺑﻪ‪ ،‬ﻭﺟﻪ ﺍﻷﻭﻝ ﺃﻥ ﺍﻟﺤﺒﺔ ﻏﻴﺮ ﻣﻌﻠﻮﻣﺔ‬ ‫ﻋﺎﺩﺓ‪ ،‬ﻓﻼ ﻳﺤﻜﻢ ﺑﻤﺎ ﺯﻳﺪﺕ ﻓﻴﻪ ﺃﻭ ﺍﺳﺘﺜﻨﻴﺖ ﻣﻨﻪ ﻟﻠﺠﻬﻞ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﺜﺎﻧﻲ ﺃﻥ ﺍﻟﺤﺒﺔ‬ ‫ﻓﻲ ﺑﻌﺾ ﺍﻻﺻﻄﻼﺣﺎﺕ ﺳﺪﺱ ﺛﻤﻦ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺎﻣﻮﺱ ﻓﺈﺫﺍ ﻋﻠﻢ ﺃﻧﻬﻤﺎ‬ ‫ﻟﻢ ﻳﻘﺼﺪﺍ ﻫﺬﺍ ﺍﻟﻤﻘﺪﺍﺭ ﻟﻢ ﻳﺤﻜﻢ ﺑﻬﺎ ﻭﻣﺎ ﻣﻌﻬﺎ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٩٢/٦‬‬ ‫‪333‬‬ ‫ب  ‪ 3‬ح ا‪ Ia!5‬إذا أ‪2M‬ا‬ ‫ @‪ I‬أ‪ &M‬و‪ ',6‬أ‪ I@ !fa‬أر ‪3‬ء‬ ‫ﺇﻥ ﺃﺳﻠﻢ ﻣﺸﺮﻙ ﻭﺗﺤﺘﻪ ﺛﻤﺎﻥ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻭﺃﺳﻠﻤﻦ ﻣﻌﻪ ﻓﺈﻥ ﺭﺗﺐ ﻋﻘﺪﻫﻦ‬ ‫ﺑﺄﻥ ﺗﺰﻭﺝ ﻛﻞ ﻭﺍﺣﺪﺓ ﺑﻌﻘﺪﺓ ﺃﻗﺎﻡ ﻋﻠﻰ ﺍﻷﺭﺑﻊ ﺍﻷﻭﺍﺋﻞ ﺑﻼ ﺗﺠﺪﻳﺪ ﻧﻜﺎﺡ‪ ،‬ﻭﻻ‬ ‫ﺗﺠﺪﻳﺪ ﻧﻴﺔ ﺍﻹﻗﺎﻣﺔ؛ ﻷﻧﻪ ﺗﺰﻭﺝ ﻛﻤﺎ ﻳﺠﻮﺯ ﺷﺮ ﻋﺎ‪ ،‬ﻓﻠﻮ ﺗﺰﻭﺟﻬﻦ ﺑﻼ ﺷﻬﻮﺩ ﺃﻭ ﺑﻼ‬ ‫ﻭﻟﻲ ﺃﻭ ﺑﻼ ﺭﺿﻰ ﺛﻢ ﺭﺿﻴﻦ ﺃﻗﺎﻡ ﻋﻠﻴﻬﻦ ﺑﻨﻴﺔ ﺗﺮﺧﻴﺺ ﺍﻹﺳﻼﻡ ﻟﻪ ﻓﻲ ﻋﺪﻡ‬ ‫ﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ ﻭﻻ ﻳﺠﺪﻥ ﺍﻻﻣﺘﻨﺎﻉ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺗﺰﻭﺝ ﺍﺛﻨﺘﻴﻦ ﻓﻲ‬ ‫ﺃﺭﺑﻌﺎ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﻴﻢ ﻋﻠﻰ‬ ‫ﻋﻘﺪﺓ ﺃﻭ ﺛﻼﺛﺎ ﻓﻲ ﻋﻘﺪﺓ ﻭﻭﺍﺣﺪﺓ ﻓﻲ ﻋﻘﺪﺓ ﺛﻢ ﺗﺰﻭﺝ ‬ ‫ﺍﻷﺭﺑﻊ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻰ ﺍﻷﻭﺍﺧﺮ ﺃﻭ ﻋﻠﻰ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﺍﻷﻭﺍﺋﻞ‬ ‫ﻣﻌﺎ‪ ،‬ﻷﻥ ﻏﺎﻳﺔ ﻣﺎ ﻓﻲ ﺫﻟﻚ ﺃﻧﻪ ﻟﻢ ﻳﻌﺎﻗﺐ ﺑﻨﻜﺎﺡ ﻣﺎ ﻓﻮﻕ ﺍﻷﺭﺑﻊ ﻭﻻ‬ ‫ﻭﺍﻷﻭﺍﺧﺮ ‬ ‫ﺑﺠﻤﺎﻋﻬﻦ ﻭﻻ ﺑﻌﻘﺪ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻟﻢ ﻳﻤﻨﻌﻮﻩ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺇﺫﺍ‬ ‫ﺃﻗﺎﻡ ﻋﻠﻰ ﺍﻷﺭﺑﻊ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﺃﻣﺎ ﺩﻭﻧﻬﻦ ﻓﻠﻪ ﺃﻥ ﻳﺮﺟﻊ ﺑﺘﺠﺪﻳﺪ ﺇﻟﻰ ﺍﻷﻭﺍﺧﺮ ﺇﺫﺍ ﻓﺎﺭﻕ‬ ‫ﻭﺃﺭﺑﻌﺎ ﻓﻲ‬ ‫‬‫ﺍﻷﻭﺍﺋﻞ ﺃﻭ ﺑﻌﻀﻬﻢ ﻭﺇﻻ ﺑﺄﻥ ﺗﺰﻭﺟﻬﻦ ﻓﻲ ﻋﻘﺪﺓ‪ ،‬ﺃﻭ ﻭﺍﺣﺪﺓ ﻓﻲ ﻋﻘﺪﺓ‪،‬‬ ‫ﺃﺧﺮﻯ‪ ،‬ﻭﺛﻼﺛﺎ ﻓﻲ ﺃﺧﺮﻯ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻘﺪﺍﺕ ﺍﻟﺘﻲ ﻻ ﻳﺠﺰﻥ‪ ،‬ﻛﺨﻤﺲ ﻓﻲ‬ ‫ﻋﻘﺪﺓ ﻭﺛﻼﺙ ﻓﻲ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﻋﻘﺪﺗﻴﻦ ﻛﺬﻟﻚ‪ ،‬ﻛﺜﻼﺙ ﻓﻲ ﻋﻘﺪﺓ ﻭﺍﺛﻨﺘﻴﻦ‬ ‫ﻓﻲ ﺃﺧﺮﻯ ﻭﺍﻟﺒﺎﻗﻲ ﻓﻲ ﺃﺧﺮﻯ ﺃﻭ ﻟﻢ ﺗﻜﻤﻞ ﺛﻤﺎﻥ ﻟﻜﻦ ﻟﻢ ﻳﺠﺰ ﺍﻟﻌﻘﺪ ﻛﺨﻤﺲ ﻓﻲ‬ ‫ﻋﻘﺪﺓ ﻭﻭﺍﺣﺪﺓ ﻓﻲ ﺃﺧﺮﻯ ﺃﻭ ﺛﻼﺙ ﻓﻲ ﻋﻘﺪﺓ‪ ،‬ﻭﺛﻼﺙ ﻓﻲ ﺃﺧﺮﻯ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٢٩٣/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٣١/٧‬ ‪.٥٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪334‬‬ ‫ﻭﻳﺠﺪﺩ ﻟﻤﻦ ﺷﺎﺀ‪ ،‬ﻭﺇﻥ ﺍﻣﺘﻨﻌﻦ ﻟﻢ ﻳﺠﺒﺮﻥ‪ ،‬ﻭﻻ ﻳﻨﻌﻘﺪ ﺍﻟﻨﻜﺎﺡ ﺑﺠﺒﺮ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻳﺠﺒﺮ ﻭﺟﻮﺯ ﺍﻟﻤﻘﺎﻡ ﻟﻪ ﻋﻠﻴﻪﺃﻱ‪ :‬ﻋﻠﻰ ﻋﻘﺪﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﻣﺎﻟﻚ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻟﻜﻦ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻷﺭﺑﻊ ﺑﻼ ﺗﺠﺪﻳﺪ ﻭﻟﻮ ﺗﺰﻭﺟﻬﺎ ﺑﻼ ﺷﻬﻮﺩ ﺃﻭ‬ ‫ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎ ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﺩﻳﺎﻧﺘﻬﻢ‪ ،‬ﻭﺣﻜﻰ ﺑﻌﺾ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺇﻗﺎﻣﺔ‬ ‫ﺍﻟﺬﻣﻴﻴﻦ ﺇﻥ ﺃﺳﻠﻤﺎ ﻓﻲ ﻭﻗﺖ ﺃﻭ ﺳﺒﻘﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﻮﺯ ﻟﻪ ﻣﻦ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎ ﻭﻟﻮ‬ ‫ﻟﻢ ﺗﺠﺰ ﻟﻪ ﻓﻲ ﺩﻳﺎﻧﺘﻬﻢ‪ ،‬ﻭﻳﺠﻮﺯ ﻋﻮﺩ ﺍﻟﻬﺎﺀ ﻓﻲ ﻋﻠﻴﻪ ﺇﻟﻰ ﻣﻦ ﺷﺎﺀ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫ﺗﺄﻛﻴﺪﺍ ﻓﻲ‬ ‫‬‫ﺗﺄﺳﻴﺴﺎ‬ ‫‬‫ﺍﻟﻠﻔﻆ ﻭﻫﻮ ﺃﻭﻟﻰ‪ ،‬ﻷﻧﻪ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ﺣﻴﻨﺌﺬ ﺑﻼ ﺗﺠﺪﻳﺪ‬ ‫ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻻ ﺑﺄﺱ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻰ ﺃﻱ ﺍﻷﺭﺑﻊ ﺷﺎﺀ ﻣﻨﻬﻦ‬ ‫ﺇﻟﻰ ﻣﺴﺄﻟﺔ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺜﻤﺎﻧﻲ ﺑﻌﻘﺪﺓ ﻭﺍﺣﺪﺓ)‪.(١‬‬ ‫ إذا أ‪ QM‬ا‪  a!5‬زو‪H‬‬ ‫ﻓﺼﺎﻋﺪﺍ ﺑﺸﺮﻙ‪ ،‬ﻏﻴﺮ ﻛﺘﺎﺑﻴﺔ ﺃﻭ ﻛﺘﺎﺑﻴﺔ‬ ‫‬‫ﺇﻥ ﺧﻠﻒ ﺑﺈﺳﻼﻣﻪ ﺯﻭﺟﺔ ﺃﻭ ﺯﻭﺟﺘﻴﻦ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ‬ ‫ﻣﺤﺎﺭﺑﺔ‪ ،‬ﺛﻢ ﺃﺳﻠﻤﺖ ﻭﺃﺫﻋﻨﺖ ﺍﻟﻜﺘﺎﺑﻴﺔ ﺍﻟﻤﺤﺎﺭﺑﺔ ﺍﺳﺘﺄﻧﻔﺎ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬‬ ‫ﻣﺸﺮﻛﺎ‬ ‫‬‫ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﻘﻄﻊ ﺍﻟﻌﺼﻤﺔ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﻣﻦ ﺣﻴﻨﻪ ﺇﺫﺍ ﻛﺎﻧﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻭﺗﺠﺒﺮ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ ﺇﻥ ﺍﻣﺘﻨﻌﺖ‪ ،‬ﻭﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻻ ﺗﺠﺒﺮ ﻭﺟﻮﺯ ﻣﻘﺎﻣﻬﻤﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻌﻘﺪ ﺍﻷﻭﻝ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﺑﺸﻬﻮﺩ ﺃﻭ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺛﻼﺛﺎ‪ ،‬ﺇﻥ ﺟﺎﺯ ﺫﻟﻚ ﻓﻲ‬ ‫ﺩﻳﺎﻧﺘﻬﻤﺎ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻣﺎ ﻟﻢ ﺗﻨﻘﺾ ﻋﺪﺗﻬﺎ ﻛﻌﺪﺓ ﺍﻟﻤﺴﻠﻤﺔ ﺃﻭ ﻳﺠﺎﻣﻌﻬﻤﺎ ﻗﺒﻞ‬ ‫ﺇﺳﻼﻣﻬﺎ ﺃﻭ ﻳﻔﻌﻞ ﻣﺎ ﻳﺤﺮﻡ ﺍﻟﺘﺰﻭﺝ ﺑﻬﺎ ﻛﻨﻈﺮ ﺑﺎﻃﻦ ﺍﻟﻔﺮﺝ‪ ،‬ﺃﻭ ﺗﺘﺰﻭﺝ‪ ،‬ﺃﻭ ﻳﺘﺰﻭﺝ‬ ‫ﺃﺭﺑﻌﺎ‪ ،‬ﺃﻭ ﻳﺰﻥ ﺑﺄﻣﻬﺎ‪ ،‬ﺃﻭ ﺑﻨﺘﻬﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ‬ ‫ﺃﺧﺘﻬﺎ‪ ،‬ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﺃﻭ ‬ ‫ﻣﺤﺮﻣﺎ ﺣﺮﻣﺖ ﻭﺇﻥ‬ ‫‬‫ﺃﺳﺒﺎﺏ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻓﺈﻥ ﺍﻧﻘﻀﺖ ﻋﺪﺗﻬﺎ ﺟﺪﺩ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ‬ ‫ﺗﺰﻭﺝ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻭﻓﺎﺭﻗﻪ ﺟﺪﺩ ﻟﻬﺎ ﺑﻌﺪ ﻋﺪﺓ‪ ،‬ﺇﻻ ﺇﻥ ﺑﺎﻧﺖ ﺑﺜﻼﺙ ﺃﻭ‬ ‫ﻣﺎﺗﺖ ﺃﻭ ﺣﺮﻣﺖ ﻭﺟﺪﺩ ﻗﺒﻞ ﺍﻟﻌﺪﺓ ﻟﻢ ﺗﺤﺮﻡ ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺍﻹﻗﺎﻣﺔ ﻣﺎ ﻟﻢ ﺗﺘﺰﻭﺝ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٩٤/٦‬‬ ‫‪335‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ‬ ‫ﺃﺭﺑﻌﺎ ﻭﻫﻮ ﻣﺨﺘﺎﺭ ﺍﻟﺪﻳﻮﺍﻥ ﻓﻲ ﻇﺎﻫﺮ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﺃﻭ ﻣﺎ ﻟﻢ ﻳﺠﺎﻣﻌﻬﺎ‬ ‫ﻳﺘﺰﻭﺝ ﺃﺧﺘﻬﺎ ﺃﻭ ‬ ‫ﻗﺒﻞ ﺇﺳﻼﻣﻬﺎ ﺃﻭ ﻳﻔﻌﻞ ﻣﺎ ﻳﺤﺮﻡ ﺍﻟﺘﺰﻭﺝ ﺑﻬﺎ ﻣﻦ ﻣﺲ ﺃﻭ ﻧﻈﺮ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ)‪.(١‬‬ ‫ ‪!:‬وج ا!أة @‪ G8 I‬ا!‪.H‬‬ ‫ﺟﺎﺯ ﺗﺠﺪﻳﺪ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻟﻠﻤﺮﺃﺓ ﺑﻌﺪ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﻋﺼﻤﺔ ﻭﻋﺪﺓ ﺇﻥ ﺗﺰﻭﺟﺖ‬ ‫ﺃﻭ ﺑﻌﺪ ﻋﺪﺓ ﺃﺧﺖ ﺃﻭ ﺃﺭﺑﻊ ﺇﻥ ﻃﻠﻘﻦ ﺃﻭ ﺣﺮﻣﻦ ﺃﻭ ﻣﻮﺗﻬﻦ ﺃﻭ ﺑﻌﺾ ﻣﻦ ﺍﻷﺭﺑﻊ ﺃﻭ‬ ‫ﻃﻼﻕ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻋﻦ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﺃﺳﻠﻢ ﻓﻌﺮﺽ ﻋﻠﻴﻬﺎ ﺍﻹﺳﻼﻡ ﻓﺄﺑﺖ ﻓﻼ ﻳﻘﻴﻤﺎﻥ‬ ‫ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻧﻪ ﺇﻥ ﺃﺳﻠﻤﺖ ﻫﻲ ﺛﻢ ﻫﻮ ﻭﺃﺩﺭﻛﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺓ ﻓﻬﻮ ﺃﺣﻖ ﺑﻬﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺃﻭﻻ ﻭﺇﺳﻼﻣﻬﺎ ‬ ‫ﺃﻭﻻ‪،‬‬‫ﻭﺳﻮﻯ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻴﻦ ﺇﺳﻼﻣﻪ ‬ ‫‪‬‬‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﺇﺳﻼﻡ ﺍﻟﻤﺘﺄﺧﺮ ﻓﻲ ﺍﻟﻌﺪﺓ ﺛﺒﺖ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺇﻻ ﺟﺪﺩﺍ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻥ ﻏﺎﺏ‬ ‫ﻛﺘﺎﺑﻲ ﻋﻦ ﻛﺘﺎﺑﻴﺔ ﻓﺄﺳﻠﻤﺖ ﻭﻻ ﺗﻌﻠﻢ ﺃﻧﻪ ﺃﺳﻠﻢ ﺃﻭ ﻟﻢ ﻳﺴﻠﻢ ﻓﻠﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﺑﻌﺪ‬ ‫ﻋﺪﺓ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺘﻪ ﺃﺳﻠﻢ ﺑﻌﺪ ﻋﺪﺗﻬﺎ ﻟﻢ ﺗﺮﺩ ﺇﻟﻴﻪ؛ ﻷﻥ ﻋﻠﻴﻪ ﺇﻋﻼﻣﻬﺎ ﺑﺈﺳﻼﻣﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﺳﻠﻢ ﻭﺗﺰﻭﺝ ﺃﺧﺘﻬﺎ ﺛﻢ ﻋﻠﻢ ﺃﻧﻬﺎ ﺃﺳﻠﻤﺖ ﻗﺒﻠﻪ ﺗ ‪‬ﻢ ﻧﻜﺎﺣﻪ ﺑﻬﺎ ﺇﻥ ﻛﺎﻧﺎ ﻏﻴﺮ‬ ‫ﻛﺘﺎﺑﻴﻴﻦ‪ ،‬ﻭﻣﻦ ﺃﺳﻠﻢ ﻋﻦ ﻣﺸﺮﻛﺔ ﺍﻧﺘﻈﺮ ﻗﺪﺭ ﻋﺪﺗﻬﺎ ﻭﺗﺰﻭﺝ ﺃﺧﺘﻬﺎ‪ ،‬ﻭﻓﻲ ﺻﺪﺍﻗﻬﺎ‬ ‫ﺧﻼﻑ‪ ،‬ﻭﺇﻥ ﺃﺳﻠﻤﺖ ﺛﻢ ﺯﻭﺟﻬﺎ‪ ،‬ﺃﺩﺭﻛﻬﺎ ﻭﻟﻮ ﺍﻧﻘﻀﺖ ﻋﺪﺗﻬﺎ ﺇﻥ ﻟﻢ ﺗﺘﺰﻭﺝ ﻭﻟﻢ‬ ‫ﺃﺭﺑﻌﺎ ﺃﻭ ﺃﺧﺘﻬﺎ)‪.(٢‬‬ ‫ﻳﺘﺰﻭﺝ ﺑﻌﺪﻫﺎ ‬ ‫ @‪ I‬أ‪ &M‬و‪ ',6‬أ‪I,:‬‬ ‫ﺇﻥ ﺃﺳﻠﻢ ﻋﻠﻰ ﺃﺧﺘﻴﻦ ﻭﺃﺳﻠﻤﺘﺎ ﻟﻢ ﻳﺼﺢ ﻣﻘﺎﻣﻪ ﻋﻠﻴﻬﻤﺎ ﻭﻻ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ﺑﺎﻟﻌﻘﺪ‬ ‫ﺍﻷﻭﻝ ﻭﻻ ﺗﺠﺪﻳﺪﻩ ﻣﻄﻠﻘﺎ ﻭﻟﻮ ﻟﻢ ﻳﻤﺲ ﻭﺍﺣﺪﺓ ﺗﻐﻠﻴﻈ ﺎ ﻋﻠﻴﻪ‪ ،‬ﺇﺫ ﺟﻤﻊ ﺑﻴﻦ ﺃﺧﺘﻴﻦ‪،‬‬ ‫ﻭﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻣﺤﺮﻡ ﺑﻨﺺ ﻟﻢ ﻳﺘﻨﺎﻭﻟﻪ ﺗﺄﻭﻳﻞ ﻣﺤﻖ ﻭﻻ ﻣﺒﻄﻞ‪ ،‬ﺑﺨﻼﻑ ﻣﺴﺄﻟﺔ‬ ‫ﺍﻟﺜﻤﺎﻧﻲ‪ ،‬ﺇﺫ ﺃﺟﺎﺯﻭﺍ ﻟﻪ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺃﺭﺑﻊ‪ ،‬ﻷﻥ ﺍﻟﻤﺒﻄﻠﻴﻦ ﺍﻟﺮﻭﺍﻓﺾ ﻗﺪ ﺗﺄﻭﻟﻮﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٩٥/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٩٦/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪336‬‬ ‫ﺗﺴﻌﺎ‪ ،‬ﻛﻤﺎ ﺟﺎﺯ ﻟﻪ ﺗﺴﻊ‪ ،‬ﻭﺧﻼﻓﻬﻢ ﻭﻟﻮ‬ ‫‬‫ ﻗﺒﺤﻬﻢ ﺍﷲﻓﺄﺟﺎﺯﻭﺍ ﻟﻐﻴﺮ ﺍﻟﻨﺒﻲ ﮊ‬ ‫‬ ‫ﺑﺎﻃﻼ ﻟﻜﻦ ﺍﺟﺘﻤﻊ ﻣﻊ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻧﻜﺎﺡ ﺍﻟﺜﻤﺎﻧﻲ ﻓﻜﺎﻥ ﻟﻪ ﺗﺄﺛﻴﺮ‬ ‫ﻛﺎﻥ‬ ‫ﻭﺭﺧﺺ ﺍﻟﺘﺠﺪﻳﺪ ﻟﻮﺍﺣﺪﺓ ﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺇﻥ ﻟﻢ ﻳﻮﻗﻊ ﺍﻟﻤﺲ ﻓﻴﻤﺘﻨﻊ ﺇﻥ ﻣﺴﻬﻤﺎ‬ ‫ﻧﻈﺮﺍ ﺇﻟﻰ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺣﻞ ﺍﻟﺠﻤﻊ‪ ،‬ﻭﺭﺧﺺ ﻭﻟﻮ‬ ‫ﺃﻭ ﻣﺲ ﻭﺍﺣﺪﺓ ﻭﻟﻢ ﻳﺘﺤﺪ ﻋﻘﺪﻫﻤﺎ ‬ ‫ﻣﺴﻬﺎ ﻭﺍﺗﺤﺪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﺑﻲ ﺳﺘﺔ ﻷﻧﻬﺎ ﺑﻤﻨﺰﻟﺔ ﻣﻦ‬ ‫ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﻌﺼﻤﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺠﺪﺩ ﻟﻬﺎ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻳﺪﻝ ﻟﻜﻮﻧﻬﺎ ﺑﻤﻨﺰﻟﺔ ﻣﻦ ﻓﻲ‬ ‫ﺃﺭﺑﻌﺎ ﻓﻲ ﺍﻟﺸﺮﻙ ﻟﻢ ﻳﺘﺰﻭﺝ ﺣﺘﻰ ﺗﺘﻢ ﻋﺪﺗﻬﻦ ﺃﻭ ﻋﺪﺓ ﺑﻌﻀﻬﻦ‪،‬‬ ‫ﺍﻟﻌﺼﻤﺔ ﺃﻧﻪ ﻟﻮ ﺗﺮﻙ ‬ ‫ﻭﺇﻥ ﺗﺮﻙ ﺛﻼﺛﺎ ﺃﻭ ﺍﺛﻨﺘﻴﻦ ﺃﻭ ﻭﺍﺣﺪﺓ ﻟﻢ ﻳﺘﺰﻭﺝ ﻣﺤﺮﻣﺘﻬﻦ ﺣﺘﻰ ﺗﺘﻢ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺍﻟﺬﻱ‬ ‫ﻋﻨﺪﻱ ﺃﻧﻬﺎ ﻻ ﺗﺠﺒﺮ‪ ،‬ﻛﻤﺎ ﻳﻨﺺ ﻋﻠﻴﻪ ﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺠﺪﻳﺪ ﻧﻜﺎﺡ ﺟﺪﻳﺪ ﻻ ﻳﺼﺢ‬ ‫ﺇﻻ ﺑﺮﺿﻰ ﻭﻭﻟﻲ ﻭﺷﻬﻮﺩ‪ ،‬ﻓﻬﻮ ﻛﺴﺎﺋﺮ ﺍﻷﻧﻜﺤﺔ ﻓﻲ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺇﻻ ﺑﺮﺿﻰ‪.‬‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻷﻭﻟﻰ ﺑﻼ ﺗﺠﺪﻳﺪ ﺇﻥ ﺗﻌﺪﺩ ﺍﻟﻌﻘﺪ ﻭﺳﺎﻍ ﺑﻤﻠﺘﻬﻢ‬ ‫ﻭﺭﺧﺺ ﻣﻘﺎﻣﻪ ‬ ‫ﺟﻤﻌﻬﻤﺎ‪ ،‬ﻭﺭﺧﺺ ﻭﻟﻮ ﻟﻢ ﻳﺴﻎ ﺑﻤﻠﺘﻬﻢ ﻟﻜﻦ ﻳﺠﺪﺩ ﻭﻟﻮ ﻣﺴﻬﻤﺎ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻳﺨﺘﺎﺭ ﻣﻦ ﺷﺎﺀ ﻣﻨﻬﻤﺎ ﻓﻴﻘﻴﻢ ﺑﻼ ﺗﺠﺪﻳﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﺎﺟﺸﻮﻥ ﻳﺠﺪﺩ‬ ‫ﻟﻤﻦ ﺷﺎﺀ)‪.(١‬‬ ‫ @‪ I‬ار و‪ ',6‬أر ‪3‬ء‬ ‫ﺃﺭﺑﻌﺎ ﻓﻲ ﺍﻟﺮﺩﺓ‬ ‫ﺇﻥ ﺍﺭﺗﺪ ﻋﻦ ﺃﺭﺑﻊ ﻭﺗﺰﻭﺝ ﺯﺍﻟﺖ ﻋﺼﻤﺘﻬﻢ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ‬ ‫ﺃﺭﺑﻌﺎ ﻭﻃﻠﻘﻬﻦ ﻭﺗﻤﺖ ﻋﺪﺗﻬﻦ‪ ،‬ﺛﻢ ﺃﺳﻠﻤﺖ ﺃﺭﺑﻌﺔ ﺍﻟﺸﺮﻙ ﻓﻬﻦ ﻟﻪ‬ ‫ﻭﺗﺎﺏ‪ ،‬ﻭﺗﺰﻭﺝ ‬ ‫ﺑﺎﻷﻭﻝ ﻓﻴﻤﺎ ﻗﻴﻞ‪ ،‬ﻭﺇﻥ ﺃﺳﻠﻤﻦ ﻭﻋﻨﺪﻩ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﺎﺕ ﺃﻭ ﻓﻲ ﺍﻟﻌﺪﺓ ﻓﻠﻪ ﺃﺭﺑﻊ‬ ‫ﺑﻬﻦ‪ ،‬ﺍﻷﻭﻟﻰ ﻓﺎﻷﻭﻟﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺨﺘﺎﺭ‪ ،‬ﻭﺇﻥ ﺃﺳﻠﻤﻦ ﻭﺍﻷﻭﺍﺧﺮ ﻓﻲ ﺍﻟﻌﺪﺓ ﺯﺍﻟﺖ‬ ‫ﻋﺼﻤﺔ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻭﻣﻦ ﻋﻨﺪﻩ ﺃﺭﺑﻊ ﻓﺎﺭﺗﺪﺕ ﻭﺍﺣﺪﺓ ﺃﻭ ﺃﻛﺜﺮ ﺗﺰﻭﺝ ﻓﻲ ﻋﺪﺗﻬﺎ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٦/٦‬ ‪.٢٩٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٩٧/٦‬‬ ‫‪337‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ‬ ‫ @‪ I‬أ‪ N8 &M‬ا@!أة و@‪,@!6‬‬ ‫ﺇﻥ ﺃﺳﻠﻢ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻭﻣﺤﺮﻣﺘﻬﺎ ﻭﺃﺳﻠﻤﺘﺎ ﻣﻌﻪ ﻓﻼ ﻳﻘﻴﻢ ﻭﺇﻥ ﻋﻠﻰ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻻ‬ ‫ﻳﺠﺪﺩ ﻟﻬﺎ ﻭﻟﻮ ﺍﻧﺘﻔﻰ ﺍﻟﻤﺲ ﻭﺍﺗﺤﺪ ﺍﻟﻌﻘﺪ ﻭﺭﺧﺺ ﺃﻥ ﻳﺠﺪﺩ ﺇﻥ ﺍﻧﺘﻔﻴﺎ‪ ،‬ﻭﺭﺧﺺ‬ ‫ﺇﻥ ﺍﻧﺘﻔﻰ ﺍﻟﻤﺲ؛ ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻓﻲ ﻋﺪﺓ‪ ،‬ﺃﻭ ﺫﺍﺕ ﺑﻌﻞ ﺛﻢ ﺃﺳﻠﻤﺎ‬ ‫ﻓﺎﺭﻗﻬﺎ‪ ،‬ﺃﻭ ﺃ ‪‬ﻣﺎ ﻭﺑﻨ ﺘﺎ ﻓﻲ ﻋﻘﺪﺓ ﻭﻣﺴﻬﻤﺎ ﺣﺮﻣﺘﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﺟﺪﺩ ﻟﻠﺒﻨﺖ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﺲ ﻭﺍﺣﺪﺓ ﺃﻣﺴﻜﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻣﺘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺃ ‪‬ﻣﺎ ﺣﺮﻣﺘﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻨ ﺘﺎ‬ ‫ﺟﺪﺩ ﻟﻠﺒﻨﺖ‪ ،‬ﻭﺇﻥ ﻓﻲ ﻋﻘﺪﺗﻴﻦ ﺃﻣﺴﻚ ﺍﻷﻭﻟﻰ ﻭﻟﻮ ﻣﺴﻬﺎ ﺇﻥ ﻟﻢ ﻳﻤﺲ ﺍﻷﺧﻴﺮﺓ‪،‬‬ ‫ﻭﺇﻻ ﺃﻭ ﻣﺴﻬﻤﺎ ﺣﺮﻣﺘﺎ)‪.(١‬‬ ‫ @‪ I‬ورث ‪!6 I@ zZ‬م ‪ ./[ '8‬إ‪M‬ﻼ@'‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻣﺤﺮﻣﺘﻪ ﺃﻭ ﻣﺤﺮﻣﺔ ﻋﻨﻪ ﻓﻤﺎﺕ ﻓﻮﺭﺛﺘﻪ ﺃﻭ ﻣﺎﺗﺖ ﻓﻮﺭﺛﻬﺎ ﺛﻢ ﺃﺳﻠﻢ‬ ‫ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﺃﻭ ﺃﺳﻠﻤﺖ ﺑﻌﺪ ﻣﻮﺗﻪ ﻟﻢ ﻳﻠﺰﻡ ﻭﺍﺭﺛﺎ ﻭﻫﻮ ﺍﻟﺤﻲ ﻣﻨﻬﻤﺎ ﺭﺩ ﻟﻤﺎ ﻭﺭﺙ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺴﺎﻕ ﺍﻟﻜﻼﻡ ﻭﻛﺬﺍ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺇﻥ ﻗﺴﻢ ﺍﻟﻤﺎﻝ‬ ‫ﻗﺒﻞ ﺇﺳﻼﻣﻪ ﻟﺤﺪﻳﺚ‪» :‬ﺍﻹﺳﻼﻡ ﺟﺐ ﻟﻤﺎ ﻗﺒﻠﻪ«)‪ ،(٢‬ﻋﻜﺲ ﻣﺎ ﺇﺫﺍ ﺃﺳﻠﻢ ﻣﺸﺮﻙ ﻗﺒﻞ‬ ‫ﻗﺴﻢ ﻣﺎﻝ ﻗﺮﻳﺒﻪ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻻ ﺍﻟﺰﻭﺟﻴﻦ ﻓﻼ ﻳﺮﺙ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻣﺴﻠﻤﺎ‪ ،‬ﻭﻧﺴﺐ ﻷﺻﺤﺎﺑﻨﺎ‪ :‬ﻭﺇﻥ ﻗﺴﻢ ﺑﻌﺾ‬ ‫‬‫ﺍﻵﺧﺮ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺣﺎﻝ ﺍﻟﻤﻮﺕ‬ ‫ﺍﻟﻤﺎﻝ ﻓﺄﺧﺬ ﺍﻟﺤﻲ ﺇﺭﺛﻪ ﻓﻠﻪ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﻓﻲ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻣﻦ ﺣﻠ‪‬ﺖ ﻟﻪ‬ ‫ﻭﻣﺎﺕ ﺃﺣﺪﻫﻤﺎ ﻓﻘﺴﻢ ﺍﻟﻤﻴﺮﺍﺙ ﻗﺴﻤﺔ ﺗﺨﺎﻟﻒ ﻗﺴﻤﺔ ﺍﻟﺸﺮﻉ‪ ،‬ﺛﻢ ﺃﺳﻠﻢ ﺍﻟﺤﻲ‪ ،‬ﻟﻢ‬ ‫ﻳﻨﻘﺺ ﻣﻤﺎ ﺃﺧﺬ ﻭﻟﻢ ﻳﺰﺩ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻗﺴﻢ ﺑﻌﺾ ﻛﺬﻟﻚ ﻓﻜﺬﻟﻚ‪ ،‬ﻭﻳﻘﺴﻢ ﻣﺎ ﺑﻘﻲ‬ ‫ﺑﻌﺪ ﺇﺳﻼﻣﻪ ﻋﻠﻰ ﺍﻟﺤﻖ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٧/٦‬ ‪.٢٩٨‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ ﺑﻘﻴﺔ ﻣﺴﻨﺪ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﺡ‪.١٧٣٥٦ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٨/٦‬ ‪.٢٩٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪338‬‬ ‫ ا واج ‪ Q:c‬ا@!أ'  ‪g‬ﻼ[ وا‪h,3‬ر ا‪,3‬ء ‪8‬‬ ‫ﺇﻥ ﺗﺮﻙ ﺑﺸﺮﻙ ﻣﺠﻮﺳﻴﺔ ﺃﻭ ﻭﺛﻨﻴﺔ ﺃﻭ ﻛﺘﺎﺑﻴﺔ ﻣﺤﺎﺭﺑﺔ ﻟﻢ ﻳﺼﺢ ﻟﻪ ﻧﻜﺎﺡ ﺃﺧﺘﻬﺎ‬ ‫ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻓﻲ ﺍﻹﺳﻼﻡ ﺣﺘﻰ ﺗﻌﺘﺪ ﺍﻟﻤﺸﺮﻛﺔ ﺇﻥ ﻣﺴﻬﺎ ﻗﺒﻞ ﺇﺳﻼﻣﻪ‬ ‫ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺘﻲ ﻳﺘﺰﻭﺝ ﻓﻲ ﺍﻹﺳﻼﻡ ﻣﻮﺣﺪﺓ ﺃﻭ ﻛﺘﺎﺑﻴﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ ﺗﺰﻭﺝ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﺎﻃﻊ‬ ‫‬‫ﺃﺧﺘﻬﺎ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻣﻦ ﺣﻴﻦ ﺃﺳﻠﻢ‪،‬‬ ‫ﻟﻠﻌﺼﻤﺔ‪ ،‬ﻭﻟﻤﺎ ﻟﻢ ﻳﻤﺴﻬﺎ ﻟﻢ ﺗﻠﺰﻡ ﻋﺪﺓ‪ ،‬ﻭﺇﻥ ﺍﺭﺗﺪﺕ ﺯﻭﺟﺔ ﺍﻟﻤﺴﻠﻢ ﻗﺒﻞ ﻣﺴﻬﺎ ﻓﻠﻪ‬ ‫ﺗﺰﻭﺝ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ‪ ،‬ﺃﻭ ﺃﺭﺑﻊ ﺑﺪﻭﻧﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻣﺴﻬﺎ ﻓﺤﺘﻰ ﺗﻨﻘﻀﻲ ﻣﻦ‬ ‫ﺃﺭﺑﻌﺎ ﻓﺤﺘﻰ‬ ‫ﻏﻴﺮ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﻦ ﺗﺰﻭﺝ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺋﻬﺎ ﻭﻛﺬﺍ ﺇﻥ ﺗﺮﻙ ﺑﻪ ‬ ‫ﺗﻨﻘﻀﻲ ﻋﺪﺗﻬﻦ ﺃﻭ ﻋﺪﺓ ﺑﻌﻀﻬﻦ ﻷﻧﻬﻦ ﻟﻮ ﺃﺳﻠﻤﻦ ﻟﻜﻦ ﺯﻭﺟﺎﺕ ﻟﻪ ﺑﻼ ﻋﻘﺪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻌﻘﺪ ﺛﺎﻥ ﻭﻛﺄﻧﻬﻦ ﻓﻲ ﻋﺼﻤﺘﻪ ﻓﻤﺘﻰ ﺍﻧﻘﻀﺖ ﻋﺪﺓ ﻭﺍﺣﺪﺓ ﺃﻭ ﻣﺎﺗﺖ ﺗﺰﻭﺝ‬ ‫ﻭﺍﺣﺪﺓ ﺇﻥ ﺷﺎﺀ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻠﻤﺎ ﻣﺎﺗﺖ ﻭﺍﺣﺪﺓ ﺃﻭ ﺗﻤﺖ ﻋﺪﺗﻬﺎ ﺗﺰﻭﺝ ﺃﺧﺮﻯ‪ ،‬ﺣﺘﻰ‬ ‫ﺗﺘﻢ ﻟﻪ ﺃﺭﺑﻊ ﺇﻥ ﺷﺎﺀ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻤﺲ ﺗﺰﻭﺝ ﻋﻮﺿﻬﺎ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﺇﺫ ﻻ ﻋﺪﺓ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﺃﺭﺑﻌﺎ‪،‬‬ ‫ﺃﺭﺑﻌﺎ ﺗﺰﻭﺝ ‬ ‫ﻭﺇﻥ ﺍﻧﻘﻀﺖ ﻋﺪﺓ ﺍﺛﻨﺘﻴﻦ ﺗﺰﻭﺝ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﺃﻭ ﺛﻼﺛﺎ ﺗﺰﻭﺝ ﺛﻼﺛﺎ‪ ،‬ﺃﻭ ‬ ‫ﺃﺭﺑﻌﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﺍﻟﻤﻮﺕ ﻛﺎﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ‪.‬‬ ‫ﻭﺇﻥ ﺗﺮﻙ ﻓﻴﻪ ﻣﺎ ﺩﻭﻥ ﺃﺭﺑﻊ ﺗﺰﻭﺝ ﻣﺎ ﻳﺘﻢ ﻟﻪ ‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻃﻠﻖ ﻣﺴﻠﻢ ﺯﻭﺟﺘﻪ ﺛﻼﺛﺎ‪ ،‬ﺃﻭ ﻓﺎﺩﺍﻫﺎ ﺃﻭ ﻃﻠﻘﻬﺎ ﺑﺎﺋ ﻨﺎ‪ ،‬ﺃﻭ ﺣﺮﻣﺖ ﻋﻠﻴﻪ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﺟﻤﺎﻉ ﺍﻟﻔﻢ‪ ،‬ﺃﻭ ﺟﻤﺎﻉ ﺍﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﺃﻭ ﺑﺰﻧﻰ ﺃﺣﺪﻫﻤﺎ‬ ‫ﺑﺠﻤﺎﻉ ﺍﻟﺪﺑﺮ ‬ ‫ﺑﻤﺤﺮﻡ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﺑﺠﻤﺎﻋﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺓ ﻗﺒﻞ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﺃﻭ ﺑﻐﻴﺮ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺘﺤﺮﻳﻢ‬ ‫ﺃﺭﺑﻌﺎ ﺣﺘﻰ ﺗﻨﻘﻀﻲ ﻋﺪﺓ ﺍﻷﻭﻟﻰ ﺃﻭ‬ ‫ﻛﻠﻬﺎ ﻻ ﻳﺘﺰﻭﺝ ﺃﺧﺘﻬﺎ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﺃﻭ ‬ ‫ﺃﺭﺑﻌﺎ ﺛﻼﺛﺎ ﺃﻭ ﺣﺮﻣﻦ ﺃﻭ ﻃﻠﻘﻬﻦ ﻃﻼﻗﺎ ﻻ ﺗﺼﺢ‪ ،‬ﻓﻴﻪ‬ ‫ﺗﻤﻮﺕ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻃﻠﻖ ‬ ‫ﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﺃﻭ ﻓﺘﻨﻪ ﺑﻮﺟﻪ ﻻ ﻳﺘﺰﻭﺝ ﺣﺘﻰ ﺗﻨﻘﻀﻲ ﻋﺪﺗﻬﻦ ﺃﻭ ﻋﺪﺓ ﺑﻌﻀﻬﻦ ﺃﻭ ﻳﻤﺘﻦ‬ ‫ﺃﻭ ﻳﻤﻮﺕ ﺑﻌﻀﻬﻦ ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﻦ ﺗﺰﻭﺝ ﻭﻻ ﻳﺤﺮﻡ ﻣﻦ ﺗﺰﻭﺝ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‬ ‫ﺇﻥ ﺗﻌﺠﻞ ﺑﻪ ﻗﺒﻞ ﺍﻻﻧﻘﻀﺎﺀ ﺃﻭ ﺍﻟﻤﻮﺕ‪ ،‬ﻟﻜﻦ ﻳﺒﺮﺃ ﻣﻨﻪ ﻗﺒﻞ ﺍﻟﺒﺤﺚ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٩٩/٦‬ ‪.٣٠٠‬‬ ‫‪339‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ‬ ‫ زواج ا!‪ Q:c .H‬ا@!أ'  @‪2‬‬ ‫ﺇﺫﺍ ﻣﺎﺗﺖ ﺍﻟﻤﺮﺃﺓ ﺟﺎﺯ ﻟﺰﻭﺟﻬﺎ ﺃﻥ ﻳﺘﺰﻭﺝ ﻣﻦ ﺣﻴﻨﻪ ﺃﺧﺘﻬﺎ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ‬ ‫ﺃﺭﺑﻌﺎ ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﻏﻴﺮﻫﺎ ﺑﺪﻭﻧﻬﺎ‪ ،‬ﻭﻻ ﻳﻜﺮﻩ‬ ‫ﺃﺭﺑﻌﺎ ﺑﺪﻭﻧﻬﺎ‪ ،‬ﺃﻭ ﻳﺘﻢ ‬ ‫ﻣﻌﻬﺎ‪ ،‬ﺃﻭ ‬ ‫ﺫﻟﻚ ﻭﻻ ﻳﺰﺟﺮ ﻋﻨﻪ‪ ،‬ﻭﻳﺪﻝ ﻟﺬﻟﻚ ﻗﻮﻟﻪ‪ :‬ﺣﺘﻰ ﺗﻨﻘﻀﻲ ﻋﺪﺓ ﺍﻷﻭﻟﻰ ﺃﻭ ﺗﻤﻮﺕ‪،‬‬ ‫ﻭﺃﻣﺎ ﺗﺰﻭﺝ ﺫﻟﻚ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺓ ﺍﻷﻭﻟﻰ ﻣﻦ ﻃﻼﻕ ﺍﻟﺜﻼﺙ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﻄﻼﻕ‬ ‫ﺍﻟﺒﺎﺋﻦ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺤﺮﻣﺔ ﺃﻭ ﻣﻦ ﺍﻟﻔﺪﺍﺀ ﻓﻴﺰﺟﺮ ﻋﻨﻪ ﻭﻳﻜﺮﻩ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻭﻗﻊ ﻟﻢ ﺗﺤﺮﻡ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ)‪.(١‬‬ ‫ ا واج ‪ Q:c‬ا@!أ'  ا‪#‬ﻼق ا!‪H‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺃﺧﺖ ﻣﻄﻠﻘﺔ ﺭﺟﻌ ‪‬ﻴﺎ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻪ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻗﺒﻞ‬ ‫ﺍﻧﻘﻀﺎﺀ ﺃﻭ ﻣﻮﺕ ﺣﺮﻣﺘﺎ ﺑﺎﻟﻌﻘﺪ ﻭﻟﻮ ﻟﻢ ﻳﻤﺴﻬﻤﺎ ﺃﻭ ﻟﻢ ﻳﻤﺲ ﺇﺣﺪﺍﻫﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺗﺤﺮﻡ ﺍﻷﻭﻟﻰ ﺇﻻ ﺇﻥ ﻣﺲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﺣﺮﻣﺖ ﺍﻷﻭﻟﻰ ﻭﻟﻮ ﻟﻢ ﻳﻤﺴﻬﺎ‪،‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻣﺲ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺍﻷﻭﻟﻰ ﺑﻤﺲ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺲ ﺍﻷﻭﻟﻰ ﺃﻭ ﻟﻢ ﻳﻤﺴﻬﺎ‪ ،‬‬ ‫ﻗﻄﻌﺎ‬ ‫ﺍﻟﻤﺮﺃﺓ ﺑﺰﻧﻰ ﻻ ﻳﺤﺮﻡ ﺇﻻ ﺑﻨﺘﻬﺎ ﻭﻣﺎ ﺩﻭﻧﻬﺎ‪ ،‬ﻭﺃﻣﻬﺎ ﻭﻣﺎ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﺗﺤﺮﻡ ﺍﻟﺜﺎﻧﻴﺔ ‬ ‫ﺑﺎﻟﻤﺲ ﻷﻧﻪ ﺯﻧﻰ‪ ،‬ﻭﺍﻷﺧﺘﺎﻥ ﻭﺍﻟﻤﺤﺎﺭﻡ ﻓﻲ ﺫﻟﻚ ﺳﻮﺍﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ ﺑﻤﺲ‬ ‫ﺍﻷﺧﺖ ﻭﺍﻷﻡ ﻭﺍﻟﺒﻨﺖ ﻭﻣﺎ ﻓﻮﻕ ﺃﻭ ﺗﺤﺖ ﻓﻘﻂ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﺗﺤﺮﻡ ﺑﺄﻥ ﻟﻢ ﻳﻘﻊ ﻣﺲ ﻓﻠﻪ‬ ‫ﺗﺰﻭﺟﻬﺎ ﺇﺫﺍ ﻓﺎﺭﻕ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺗﻤﺖ ﺍﻟﻌﺪﺓ ﺃﻭ ﻣﺎﺗﺖ‪ ،‬ﻭﻭﺟﻪ ﺗﺤﺮﻳﻤﻬﻤﺎ ﺑﺎﻟﻌﻘﺪ ﺃﻥ‬ ‫ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﻣﻦ ﻻ ﺗﺠﺎﻣﻊ ﺍﻷﻭﻟﻰ ﻛﺎﻟﺘﻄﻠﻴﻖ ﻟﻸﻭﻟﻰ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺘﺤﺮﻳﻤﻬﺎ ﺑﺎﻟﻌﻘﺪ‬ ‫ﻋﻠﻴﻬﺎ ﺑﻮﺟﻪ ﺣﺮﺍﻡ؛ ﺇﺫ ﺟﻤﻌﻬﺎ ﻣﻊ ﻣﻦ ﻻ ﺗﺠﺎﻣﻊ‪ ،‬ﻭﺑﺄﻧﻪ ﺍﺳﺘﻌﺠﻞ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺒﻞ ﻓﺮﺍﻕ‬ ‫ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻗﺒﻞ ﻭﻗﺖ ﺍﻟﺠﻮﺍﺯ ﻓﻌﻮﻗﺐ ﺑﺤﺮﻣﺎﻧﻬﺎ‪ ،‬ﻭﺇﻥ ﺧﻄﺐ ﻣﺤﺮﻣﺘﻬﺎ ﻟﻢ ﺗﺤﺮﻣﺎ ﺇﺫ‬ ‫ﻟﻢ ﻳﻌﻘﺪ ﻭﺗﺤﺮﻡ ﺍﻷﺭﺑﻊ ﻻ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻷﻥ ﺍﻟﺘﻲ ﺗﻨﺎﻗﻀﻬﺎ ﻫﻲ ﻣﺤﺮﻣﺘﻬﺎ ﻟﻮ‬ ‫ﺗﺰﻭﺟﺎ ﻋﻠﻴﻬﺎ ﻻ ﺍﻷﺭﺑﻊ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺛﻼﺛﺎ ﻓﻘﻂ ﻟﺠﺎﺯ‪ ،‬ﻓﺎﻟﻤﺤﺮﻣﺔ ﺗﻨﺎﻗﻀﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٠/٦‬ ‪.٣٠١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪340‬‬ ‫ﻓﺤﺮﻣﺖ ﺑﻬﺎ ﻣﻌﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺭﺑﻊ ﻓﻼ ﻳﻨﺎﻗﻀﻬﺎ ﺑﺎﻟﺬﺍﺕ ﺑﻞ ﺑﺎﻟﻌﺪﺩ ﺑﺎﻟﻮﻁﺀ ﻟﻬﻦ ﺃﻭ‬ ‫ﺃﺭﺑﻌﺎ ﺑﺎﺗﺤﺎﺩ ﻋﻘﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺇﻻ ﻣﻦ ﻣﺲ ﻭﺇﻥ ﺭﺗﺐ‬ ‫ﻟﺒﻌﻀﻬﻦ ﺇﻥ ﺗﺰﻭﺝ ‬ ‫ﺣﺮﻣﺖ ﺍﻷﺧﻴﺮﺓ ﻓﻘﻂ ﻭﺇﺫﺍ ﻣﺴﻬﺎ ﻷﻧﻬﺎ ﺍﻟﺨﺎﻣﺴﺔ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺖ ﺍﻷﺭﺑﻊ ﺃﻭ ﺑﻌﻀﻬﻦ‬ ‫ﺑﻤﺴﻬﺎ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻋﻠﻤﺖ ﻣﻦ ﺯﻭﺟﻬﺎ ﺯﻧﻰ)‪.(١‬‬ ‫  & @‪ I‬أ‪ &M‬و@' زو‪,a H‬‬ ‫ﺇﻥ ﺃﺳﻠﻢ ﻛﺘﺎﺑﻲ ﻣﻌﺎﻫﺪ ﻭﺗﺮﻙ ﺯﻭﺟﺔ ﺑﺸﺮﻙ ﻛﺬﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﻛﺘﺎﺑﻴﺔ ﻣﻌﺎﻫﺪﺓ ﻓﻬﻞ‬ ‫ﻳﻘﻴﻢ ﻋﻠﻴﻬﺎ ﻟﺠﻮﺍﺯ ﺗﺰﻭﺝ ﻣﺴﻠﻢ ﻛﺘﺎﺑﻴﺔ ﺃﻭ ﻻ ﻳﻘﻴﻢ؟ ﻓﺈﻥ ﺟﻮﺍﺯﻫﺎ ﻟﻤﺎ ﻛﺎﻥ ﺧﻼﻑ‬ ‫ﺍﻷﺻﻞ ﻭﺭﺧﺼﺔ ﻣﻦ ﺍﷲ ‪ 4‬ﻗﻴﺪﺕ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻹﺳﻼﻡ ﺗﻘﻮﻳﺔ‪ ،‬ﻓﻼ‬ ‫ﻳﻘﻴﻢ ﻋﻠﻰ ﻋﻘﺪ ﺍﻟﺸﺮﻙ ﺑﻌﺪ ﺗﺒﺎﻳﻨﻬﻤﺎ ﺑﺎﻹﺳﻼﻡ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻟﻜﻨﻪ ﻳﺠﺪﺩ ﺇﻥ ﺷﺎﺀ ﻗﻮﻻﻥ‪،‬‬ ‫ﻇﺎﻫﺮ ﺍﻟﺪﻳﻮﺍﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺇﺫ ﻗﺎﻝ‪ :‬ﺇﻥ ﺃﺳﻠﻢ ﺍﻟﺰﻭﺝ ﻭﻟﻢ ﺗﺴﻠﻢ ﺍﻟﻤﺮﺃﺓ ﻓﻼ ﻳﻘﻌﺪﺍﻥ‬ ‫ﻋﻠﻰ ﻧﻜﺎﺣﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺑﻞ ﻳﺠﺪﺩﺍﻥ ﺇﻥ ﺷﺎﺀﺍ ﻭﻗﻴﻞ‪ :‬ﻳﻘﻌﺪﺍﻥ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻌﺎﻫﺪﺓ ﻭﻗﺪ‬ ‫ﺗﺒﻴﻦ ﻟﻚ ﺃﻥ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻷﻭﻟﻰ ﻻ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻏﻴﺮ ﻛﺘﺎﺑﻲ ﺃﻭ ﻛﺘﺎﺑ ‪‬ﻴﺎ‬ ‫ﻣﻌﺎﻫﺪﺍ ﻭﺍﻟﺰﻭﺟﺔ ﻛﺘﺎﺑﻴﺔ ﻏﻴﺮ ﻣﻌﺎﻫﺪﺓ‪ ،‬ﺛﻢ ﻋﺎﻫﺪﺕ ﺑﻌﺪ‬ ‫‬‫ﻏﻴﺮ ﻣﻌﺎﻫﺪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻛﺘﺎﺑ ‪‬ﻴﺎ‬ ‫ﺃﻳﻀﺎ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﺑﻞ ﻳﺠﺪﺩ‬ ‫ﺇﺳﻼﻣﻪ ﺟﺎﺯ ﺍﻟﻘﻴﺎﻡ ﺑﻼ ﺗﺠﺪﻳﺪ ‬ ‫ﻛﺎﻟﺨﻼﻑ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ ﺃﻭ ﺃﺳﻠﻤﺖ ﺃﺯﻭﺍﺟﻬﻢ)‪.(٢‬‬ ‫ زواج اﻷ‪ !M‬ا&  ‪ ,‬ا‪6‬ر‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺃﺳﻴﺮ ﻣﺴﻠﻢ ﻧﺼﺮﺍﻧﻴﺔ ﻣﺤﺎﺭﺑﺔ ﺛﻢ ﻫﺮﺏ ﻟﻢ ﺗﺤﻞ ﻟﻪ‪ ،‬ﻭﻟﻮ ﺃﺳﻠﻤﺖ‬ ‫ﺃﻭ ﻋﺎﻫﺪﺕ ﻷﻥ ﺫﻟﻚ ﺯﻧﻰ‪ ،‬ﻭﺇﻥ ﺟﺎﺀ ﺑﻬﺎ ﻭﺃﺭﺍﺩ ﺍﻟﺮﺟﻮﻉ ﻟﻢ ﺗﻤﻨﻊ ﻷﻧﻬﺎ ﺩﺧﻠﺖ‬ ‫ﺑﺄﻣﺎﻧﺔ‪ ،‬ﻭﻳﺤﻜﻢ ﻋﻠﻰ ﻭﻟﺪﻫﺎ ﺑﺎﻹﺳﻼﻡ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠١/٦‬ ‪.٣٠٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٠٢/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٠٢/٦‬‬ ‫‪341‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ‬ ‫ ا‪ !+ I & 6‬ا‪  I‬أ@! ا واج‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻛﺘﺎﺑﻲ ﻣﺠﻮﺳﻴﺔ‪ ،‬ﺃﻭ ﻣﺠﻮﺳﻲ ﻣﺤﺮﻣﺘﻪ ﻓﻜﺮﻩ ﺫﻟﻚ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﻲ‪،‬‬ ‫ﺃﻭ ﻣﺤﺮﻣﺔ ﺍﻟﻤﺠﻮﺳﻲ ﻭﺭﻓﻌﻮﺍ ﺇﻟﻴﻨﺎ ﻓﺮﻗﻨﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﻧﺤﻮﻝ ﺑﻴﻦ ﻣﺸﺮﻙ ﻭﻣﺸﺮﻛﺔ‬ ‫ﻣﻦ ﻏﻴﺮ ﻣﻠﺘﻪ ﺇﻻ ﺇﻥ ﻟﻢ ﺗﺮﺽ‪ ،‬ﻭﺗﺠﺒﺮ ﻋﻠﻰ ﻛﻔﺌﻬﺎ ﻣﻦ ﻣﻠﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﻭﻃﺊ ﻣﺸﺮﻙ‬ ‫ﺯﻭﺟﺘﻪ ﻓﻲ ﺣﻴﺾ ﺃﻭ ﺩﺑﺮ ﺟﺎﺯﺕ ﻟﻪ ﺑﻌﺪ ﺇﺳﻼﻣﻬﻤﺎ)‪.(١‬‬ ‫ إن أ‪6@ ,a &M‬رب ‪8 N8‬د @‪ I‬اء‬ ‫ﺇﻥ ﺃﺳﻠﻢ ﻛﺘﺎﺑﻲ ﺣﺮﺑﻲ ﻋﻦ ﺃﺭﺑﻊ ﺗﺰﻭﺝ ﻓﻲ ﺣﻴﻨﻪ‪ ،‬ﻭﺗﻜﺮﻩ ﺃﺧﺖ ﺯﻭﺟﺘﻪ ﻓﺈﻥ‬ ‫ﺃﺳﻠﻤﻦ ﺑﻌﺪ ﺗﺰﻭﺟﻪ ﺣﺮﻣﻦ ﺃﻭ ﻗﺒﻠﻪ ﻓﻬﻮ ﺃﺣﻖ ﺑﻬﻦ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻓﺄﺳﻠﻤﺖ ﻭﺍﺣﺪﺓ‬ ‫ﻣﻨﻬﻦ ﻓﻼ ﺳﺒﻴﻞ ﺇﻟﻴﻬﺎ ﻻﻧﻘﻄﺎﻉ ﻋﺼﻤﺔ ﺍﻟﺤﺮﺑﻴﺎﺕ ﺇﺫﺍ ﺗﺰﻭﺝ‪ ،‬ﻭﺇﻥ ﻛﻦ ﺛﻼﺛﺎ ﻓﺄﻗﻞ‬ ‫ﻓﺘﺰﻭﺝ ﻭﺍﺣﺪﺓ ﻓﻬﻮ ﺃﺣﻖ ﺑﻬﻦ ﺇﻥ ﺃﺳﻠﻤﻦ‪ ،‬ﻭﺇﻥ ﻛﻦ ﺛﻼﺛﺎ ﻓﺘﺰﻭﺝ ﺍﺛﻨﺘﻴﻦ ﻓﺴﺪﺕ‬ ‫ﺍﻟﺜﻼﺙ‪ ،‬ﻭﺇﻥ ﺃﺳﻠﻢ ﻓﺘﺰﻭﺟﺖ ﻓﻲ ﺍﻟﻌﺪﺓ ﺛﻢ ﺃﺳﻠﻤﺖ ﺑﻄﻞ ﻧﻜﺎﺣﻬﺎ ﻋﻨﺪ ﺑﻌﺾ‬ ‫ﻭﺧﻴﺮ ﻓﻴﻬﺎ ﺃﻭ ﻓﻲ ﺗﺮﻛﻬﺎ ﺑﻼ ﻃﻼﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺘﺮﻛﻬﺎ ﺑﺪﻭﻧﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺳﻠﻤﺖ‬ ‫ﻓﺘﺰﻭﺟﺖ ﻓﻴﻬﺎ ﺛﻢ ﺃﺳﻠﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻄﻠﻖ ﻋﻠﻰ ﻗﻮﻝ ﺣﺘﻰ ﻣﺎﺕ ﺃﺣﺪﻫﻤﺎ ﺗﻮﺍﺭﺛﺎ)‪.(٢‬‬ ‫ إ‪M‬ﻼم زو‪ !+ H‬ا& ا`*‬ ‫ﺇﻥ ﻏﺎﺏ ﺯﻭﺝ ﻳﻬﻮﺩﻳﺔ ﻭﺭﺍﺀ ﺍﻟﺒﺤﺮ ﺛﻢ ﺃﺳﻠﻤﺖ ﻓﻠﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﻭﻻ ﺗﻨﺘﻈﺮ ﺇﺳﻼﻣﻪ)‪.(٣‬‬ ‫ @‪ I‬أ‪8 I8 &M‬د @‪ I‬اء !ت‬ ‫ﻣﻦ ﺃﺳﻠﻢ ﻋﻦ ﺃﺭﺑﻊ ﺣﺮﺑﻴﺎﺕ ﺍﻧﻘﻄﻌﺖ ﻋﺼﻤﺘﻬﻦ ﺇﻥ ﻟﻢ ﻳﺴﻠﻤﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺫﻣ ‪‬ﻴﺎ ﻓﻬﻦ ﻧﺴﺎﺅﻩ‪ ،‬ﻭﻓﻲ ﺍﻷﻭﻝ ﻗﻴﻞ‪ :‬ﻻ ﻋﺪﺓ ﻋﻠﻴﻪ ﻣﻨﻬﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺘﺰﻭﺝ ﻏﻴﺮﻫﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٢/٦‬ ‪.٣٠٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٠٣/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٠٣/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪342‬‬ ‫ﺃﻭ ﺃﺧﺖ ﺇﺣﺪﺍﻫﻦ ﺇﻻ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺳﻠﻤﺖ ﺩﻭﻧﻪ ﻓﻘﺪ ﺯﺍﻟﺖ ﻋﺼﻤﺘﻬﺎ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﻌﺪﺓ ﺧﻼﻑ‪ ،‬ﻭﺇﻥ ﺃﺳﻠﻢ ﻭﻟﻢ ﻳﺮﺩﻫﺎ ﺛﻢ ﺃﺭﺍﺩﻫﺎ ﻓﻼ ﻳﻠﺤﻘﻬﺎ ﺇﻥ ﻗﺎﻝ ‬ ‫ﺃﻭﻻ‪:‬‬ ‫ﻻ ﺃﺭﻳﺪﻫﺎ)‪.(١‬‬ ‫ إن أ‪ &M‬ا و‪H‬ن و‪a‬ن ا‪G‬اق ‬ ‫@ﻻ @‪@ !6‬‬ ‫ﺇﻥ ﺃﺳﻠﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺰﻭﺟﺎﻥ ﺍﻟﻤﺸﺮﻛﺎﻥ ﻣﻄﻠﻘﺎ ﻭﻗﺪ ﺃﺻﺪﻗﻬﺎ ﻛﺨﻤﺮ ﺃﻭ ﺧﻨﺰﻳﺮ‬ ‫ﻣﻤﺎ ﻫﻮ ﻣﺤﺮﻡ ﺗﺒﺮﺃ ﻣﻨﻪ ﺃﻭ ﻗﺒﻀﺘﻪ ﻓﻲ ﺣﺎﻝ ﺷﺮﻛﻬﻤﺎ ﻭﺇﻻ ﻓﻠﻬﺎ ﻗﻴﻤﺘﻪ ﺑﻌﺪﻭﻟﻬﻢ‪،‬‬ ‫ﺃﻱ‪ :‬ﺑﻌﺪﻭﻝ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﺃﻱ‪ :‬ﺑﺘﻘﻮﻳﻢ ﻋﺪﻭﻟﻬﻢ ﻭﻛﺮﻩ ﻟﻤﺴﻠﻤﺔ ﻗﻴﻤﺔ ﻣﺤﺮﻡ ﻣﺜﺒﺖ‬ ‫ﻟﻬﺎ ﺑﺤﻖ‪ ،‬ﻷﻧﻬﺎ ﻭﻟﻮ ﻟﻢ ﺗﺄﺧﺬﻩ ﺑﻌﻴﻨﻪ ﻭﻻ ﺑﻴﻊ‪ ،‬ﻭﺃﺧﺬﺕ ﺛﻤﻨﻪ ﻟﻜﻦ ﻟﻤﺎ ﺃﺧﺬﺕ‬ ‫ﻣﺴﺎﻭﻳﺎ ﻟﺜﻤﻦ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺤﻘﺖ ﺫﻟﻚ‬ ‫‬‫ﻣﻦ ﺍﻟﺤﻼﻝ ﻣﺎ ﺍﻋﺘﺒﺮ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻣﺘﺴﻴﺒﺎ ﻋﻦ ﺣﺮﺍﻡ‬ ‫‬‫ﺍﻟﺬﻱ ﺗﺄﺧﺬ ﻣﻦ ﺍﻟﺤﻼﻝ ﺑﺴﺒﺐ ﻋﻘﺪ ﺍﻟﺤﺮﺍﻡ ﻟﻬﺎ ﻛﺎﻥ ‬ ‫ﻣﺎﻻ‬ ‫ﺣﺮﺍﻣﺎ ﺃﻥ‬ ‫‬‫ﺇﺳﻼﻣﺎ ﻭﻟﻤﺴﻠﻤﺔ ﺃﺻﻴﻠﺔ ﺃﺻﺪﻗﺖ‬ ‫‬‫ﻓﻜﺮﻩ‪ ،‬ﻓﺎﻷﺣﺴﻦ ﻟﻬﺬﻩ ﺍﻟﺘﻲ ﺃﺣﺪﺛﺖ‬ ‫ﻻ ﺗﺄﺧﺬ ﻗﻴﻤﺘﻪ ﻓﻲ ﻗﻮﻝ ﻣﻦ ﻳﺮﺩﻫﻤﺎ ﻟﻠﻘﻴﻤﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ : 5‬ﻣﻜﺎﻥ ﻛﻞ ﺧﻨﺰﻳﺮ ﺷﺎﺓ ﻭﺑﺪﻝ ﺍﻟﺨﻤﺮ ﺧﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺷﻲﺀ ﻟﻬﺎ ﻷﻥ ﻧﻜﺎﺣﻬﻤﺎ ﻣﻀﻰ ﻋﻠﻰ ﻣﺤﺮﻡ ﻟﺠﻮﺍﺯﻩ ﻓﻲ ﺩﻳﻨﻬﻤﺎ‪ ،‬ﻭﻟﻤﺎ ﺃﺳﻠﻤﺎ‬ ‫ﺣﺎﻝ ﺍﻹﺳﻼﻡ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻓﻲ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ ﺃﻥ ﻟﻬﺎ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺗﺰﻭﺝ ﻣﺴﻠﻢ ﻛﺘﺎﺑﻴﺔ ﺑﻨﺤﻮ ﺧﻤﺮ)‪.(٢‬‬ ‫  & ا‪G‬اق إذا أ‪ &M‬أ ا و‪IH‬‬ ‫ﻟﺰﻡ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﻟﺸﺮﻙ ﺻﺪﺍﻕ ﻣﻦ ﺗﺮﻙ ﺑﺸﺮﻙ‪ ،‬ﻭﺗﺪﺭﻛﻪ ﻋﻠﻴﻪ ﺇﻥ ﺃﺳﻠﻤﺖ‬ ‫‬ ‫ﺗﻨﺰﻳﻼ ﻹﺳﻼﻡ ﻣﻦ ﺃﺳﻠﻢ‬‫ﺩﻭﻧﻪ ﻭﻟﻮ ﻟﻢ ﻳﻤﺴﻬﺎ ﻓﻲ ﺍﻟﺼﻮﺭﺗﻴﻦ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺎ ﻭﺛﻨﻴﻴﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٠٣/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٣/٦‬ ‪.٣٠٤‬‬ ‫‪343‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ‬ ‫ﻣﻨﻬﻤﺎ ﻣﻨﺰﻟﺔ ﺍﻟﻔﺮﺍﻕ ﺑﺎﻟﻤﻮﺕ‪ ،‬ﻓﻠﺰﻡ ﺍﻟﺼﺪﺍﻕ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻷﻧﻬﺎ ﻓﻮﺗﺖ ﻧﻔﺴﻬﺎ ﻣﻨﻪ ﻓﺄﺑﻄﻠﺖ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻛﺎﻟﻨﺎﺷﺰﺓ ﻭﺍﻟﻘﺎﺗﻠﺔ ﻧﻔﺴﻬﺎ‬ ‫ﻭﺍﻟﻔﺎﻋﻠﺔ ﻟﻤﺎ ﺗﺤﺮﻡ ﺑﻪ‪ ،‬ﻭﻷﻧﻪ ﻣﺎﻝ ﺍﻟﺘﺰﻣﻪ ﻋﻠﻰ ﻧﻜﺎﺡ‪ ،‬ﺃﻭ ﻋﻘﺪ ﻭﻗﻊ ﻓﻲ ﺷﺮﻙ‪،‬‬ ‫ﻓﻜﺄﻧﻪ ﺛﻤﻦ ﺧﻤﺮ ﺃﻭ ﺧﻨﺰﻳﺮ ﻻ ﻳﺄﺧﺬﻩ ﻣﻦ ﺃﺳﻠﻢ‪ ،‬ﻭﻻ ﻳﻌﻄﻴﻪ ﻣﻦ ﺃﺳﻠﻢ‪ ،‬ﻭﻛﺬﺍ ﻳﻘﻮﻝ‬ ‫ﻣﻦ ﻳﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺇﺫﺍ ﻣﺴﻬﺎ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﺸﺮﻙ‪ ،‬ﺛﻢ ﺃﺳﻠﻤﺎ ﻓﺈﻧﻪ ﻣﺴﻬﺎ‬ ‫ﺑﺮﺿﺎﻫﺎ ﻓﻼ ﺷﻲﺀ ﻟﻬﺎ ﺇﻥ ﺃﺳﻠﻢ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺇﺫ ﺻﻴﺮ ﺍﻹﺳﻼﻡ ﺫﻟﻚ ﻛﺎﻟﺰﻧﻰ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻤﺴﻬﺎ ﻟﻢ ﺗﺄﺧﺬ ﺍﻟﻨﺼﻒ‪ ،‬ﻟﺘﺼﻴﻴﺮ ﺍﻹﺳﻼﻡ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﻛﺎﻟﻌﺪﻡ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﻭﺿﻤﺎﻡ‪ :‬ﻟﻬﺎ ﻧﺼﻔﻪ ﺇﻥ ﻟﻢ ﺗﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﺇﻥ ﻟﻢ‬ ‫ﺗﻤﺲ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺮﺗﺪﺓ ﺃﻭ ﻣﺠﻮﺳﻴﺔ ﺃﻭ ﻭﺛﻨﻴﺔ‪ .‬ﻭﻻ ﺗﺪﺭﻙ ﺣﺎﻣﻞ ﻋﻠﻰ ﻣﺸﺮﻙ ﺇﻥ‬ ‫ﺃﺳﻠﻤﺖ ﻧﻔﻘﺔ‪ :‬ﻣﻔﻌﻮﻝ ﺗﺪﺭﻙ‪ ،‬ﻭﻭﺟﻬﻪ ﺃﻧﻬﺎ ﻓﻮﺗﺖ ﻧﻔﺴﻬﺎ ﻋﻨﻪ ﺑﺈﺳﻼﻣﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎ‬ ‫ﻗﻴﻞ‪ :‬ﺇﻥ ﻭﺟﻬﻪ ﺃﻧﻬﺎ ﺟﺮﺕ ﺟﻨﻴﻨﻬﺎ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﻄﻌﺖ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺯﻭﺟﻬﺎ‬ ‫ﺍﻹﺭﺙ‪ ،‬ﻷﻥ ﻧﻔﻘﺔ ﺍﻟﺤﺎﻣﻞ ﻟﺘﻌﻄﻴﻠﻬﺎ ﺑﺎﻟﺤﻤﻞ ﻭﻣﻨﻌﻬﺎ ﻣﻦ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻻ ﻟﻠﺠﻨﻴﻦ ﺍﻟﺬﻱ‬ ‫ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﺳﻼﻡ ﺍﻷﻡ ﺇﺳﻼﻡ ﻟﻮﻟﺪﻫﺎ‪ ،‬ﻭﻭﺟﻬﻪ ﺃﻧﻬﺎ ﻟﻤﺎ ﺃﺳﻠﻤﺖ‬ ‫ﻛﺎﻥ ﺇﺳﻼﻣﻬﺎ ﻛﺘﺮﻙ ﺣﻘﻬﺎ ﻭﺗﺒﺮﺃ ﻣﻨﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ ﺍﻟﺘﻲ ﻓﻮﺗﺖ ﻧﻔﺴﻬﺎ ﻣﻨﻪ ﻓﻠﻢ ﺗﺪﺭﻙ‬ ‫ﻋﻠﻴﻪ ﻧﻔﻘﺔ‪ ،‬ﻛﻤﺎ ﻻ ﺗﺪﺭﻛﻬﺎ ﻛﻞ ﻣﻦ ﻓﻮﺗﺖ ﻧﻔﺴﻬﺎ ﻣﻨﻪ؛ ﻛﺎﻟﻨﺎﺷﺰﺓ ﻭﺍﻟﻤﺴﺎﻓﺮﺓ ﺑﻼ ﺇﺫﻥ‬ ‫ﺗﺮﻛﺎ ﻟﻪ‪ ،‬ﺑﻞ‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﺳﻼﻣﻪ ‬‫ﻣﻨﻪ؛ ﺑﺨﻼﻑ ﺍﻟﺰﻭﺝ ﻓﺈﻧﻪ ﻟﻴﺲ ﺍﻟﺤﻖ ﻟﻪ ‬ ‫ﺫﻟﻚ ﺣﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻫﻲ ﻣﻔﻮﺗﺔ ﻟﻨﻔﺴﻬﺎ ﺑﻞ ﻫﻮ ﺍﻟﻤﻔﻮﺕ ﻟﻨﻔﺴﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺍﻟﺤﻖ ﻣﻌﻪ ﻓﻲ ﺇﺳﻼﻣﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﺑﻲ ﺳﺘﺔ ﺇﻥ ﻭﺟﻪ‬ ‫ﺍﻻﺳﺘﻈﻬﺎﺭ ﻳﺠﻠﺐ ﻭﻟﺪﻩ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﻣﻦ ﺃﻥ ﺍﻟﻮﻟﺪ ﻳﺘﺒﻊ ﺍﻷﺏ ﻓﻲ ﺍﻹﺳﻼﻡ‬ ‫ﻭﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﻷﻡ ﻓﻲ ﺍﻟﺤﺮﻳﺔ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﻷﻥ ﻧﻔﻘﺔ ﺍﻟﺤﺎﻣﻞ‬ ‫ﻟﺘﻌﻄﻴﻠﻬﺎ ﺑﺎﻟﺤﻤﻞ ﻭﻣﻨﻌﻬﺎ ﻣﻦ ﺍﻟﺘﺰﻭﺝ ﻻ ﻟﻠﻮﻟﺪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺪﺭﻛﻬﺎ ﻭﻫﻮ ﻗﻮﻝ ﺷﻴﺨﻪ‬ ‫ﺃﺑﻲ ﺍﻟﺮﺑﻴﻊ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺑﻲ ﻫﺎﺭﻭﻥ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻬﺎ ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘﺔ ﻷﻥ ﻋﻄﻠﻬﺎ‬ ‫ﺑﺎﻟﺤﻤﻞ‪ ،‬ﻭﻟﻌﻤﻮﻡ ﻓﺄﻧﻔﻘﻮﺍ ﻋﻠﻴﻬﻦ ﺣﺘﻰ ﻳﻀﻌﻦ ﺣﻤﻠﻬﻦ ﻭﻷﻧﻬﺎ ﻓﻲ ﺣﻜﻢ ﺍﻟﺰﻭﺟﺔ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪344‬‬ ‫ﺃﺭﺑﻌﺎ‬ ‫ﻟﻪ ﺣﺘﻰ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺪﺓ ﺑﺪﻟﻴﻞ‪ :‬ﺃﻧﻪ ﻻ ﻳﺘﺰﻭﺝ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻭﻻ ‬ ‫ﺑﺪﻭﻧﻬﺎ ﻗﺒﻞ ﺍﻟﻌﺪﺓ ﻭﻳﺠﺮ ﻣﻦ ﺃﺳﻠﻢ ﻣﻨﻬﻤﺎ ﺻﻐﺎﺭ ﺃﻭﻻﺩﻩ ﻭﻫﻢ ﻣﻦ ﻟﻢ ﻳﺒﻠﻎ ﻟﻺﺳﻼﻡ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺬﻱ ﺃﺳﻠﻢ ﻣﻨﻬﻤﺎ ﻫﻮ ﺍﻷﻡ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻣﺔ ﺃﻭ ﺣﺮﺑﻴﺔ)‪.(١‬‬ ‫ إ‪M‬ﻼم ا‪ 2‬إذا أ‪ &M‬أ أ‪'2‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﺳﻠﻢ ﻣﻨﻬﻤﺎ ﻏﻴﺮ ﺣﺮ ﻟﻢ ﻳﺠﺮ ﺍﻟﻮﻟﺪ ﻟﻺﺳﻼﻡ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﻗﻴﻞ ﺯﻳﺎﺩﺓ ﻟﻺﺳﻼﻡ ﻭﻣﺰﻳﺔ ﻟﻪ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻻ ﻳﻜﻮﻥ ﺇﺳﻼﻡ ﺍﻷﻡ‬ ‫ﺇﺳﻼﻣﺎ ﻟﻮﻟﺪﻫﺎ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﺑﻦ ﺃﻣﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺠﺪ ﻓﻘﺎﻝ‬ ‫‬ ‫ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﺳﻼﻣﻪ ﻻ ﻳﺠﺮ ﺃﻭﻻﺩ ﺑﻨﻴﻪ ﺍﻷﻃﻔﺎﻝ ﻭﻗﻴﻞ‪ :‬ﻳﺠﺮﻫﻢ ﺇﻥ ﻣﺎﺕ ﺃﺑﻮﻫﻢ‪،‬‬ ‫ﻭﺑﺎﻷﻭﻝ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﻛﺬﺍ ﻗﺎﻟﻮﺍ ﻓﻲ ﺇﺳﻼﻡ ﺍﻟﺠﺪﺓ ﺃﻡ ﺍﻷﻡ‪ ،‬ﻭﻗﻴﻞ ﻓﻲ‬ ‫ﺇﺳﻼﻣﻬﺎ‪ :‬ﺇﻧﻪ ﻳﺠﺮﻫﻢ ﻭﻳﺘﺒﻊ ﺍﻟﻮﻟﺪ ﺃﻣﻪ ﻓﻲ ﺍﻟﺤﺮﻳﺔ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻻ ﺃﺑﺎﻩ)‪.(٢‬‬ ‫ @‪ I‬أ‪ &M‬و‪ ',6‬أ@‬ ‫ﺇﻥ ﺃﺳﻠﻢ ﻣﻦ ﺗﺤﺘﻪ ﺃﻣﺔ ﺑﺎﻟﺘﺰﻭﻳﺞ ﻭﺃﺳﻠﻤﺖ ﺟﺪﺩﻩ ﺑﺸﺮﻃﻪ ﺍﻵﺗﻲ ﻭﻫﻮ ﺧﻮﻑ‬ ‫ﺍﻟﻌﻨﺖ ﻭﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺴﺮﻱ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻄﻮﻝ ﺇﻟﻰ ﺍﻟﺤﺮﺓ ﺇﻥ ﺭﺿﻲ ﻣﺎﻟﻜﻬﺎ‬ ‫ﺍﻟﻤﺴﻠﻢ ﻟﻀﻌﻒ ﺫﻟﻚ ﺍﻟﻌﻘﺪ ﻣﻦ ﻭﺟﻬﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻪ ﻓﻲ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ‬ ‫ﻓﻲ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﻞ ﻟﻬﻤﺎ ﻋﺪﻡ ﺍﻟﺘﺠﺪﻳﺪ ﻓﻴﻘﻴﻤﺎ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ‬ ‫ﻋﻤﻮﻡ ﺇﺑﻘﺎﺀ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻋﻠﻰ ﺃﻧﻜﺤﺘﻬﻢ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺒﻘﺎﺀ ﺃﻭ ﺍﻟﺘﺠﺪﻳﺪ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻮﻟﻴﻦ؛ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺣﺎﻝ ﺍﻟﺸﺮﻙ ﻏﻴﺮ ﺣﺎﺻﻞ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﺇﻥ ﻛﺎﻥ ﻟﻢ ﻳﺴﻠﻢ ﺇﻻ‬ ‫ﻣﺸﺮﻛﺎ ﻓﺈﻧﻬﺎ ﺇﺫﺍ ﺃﺳﻠﻤﺖ ﺧﺮﺟﺖ ﺣﺮﺓ ﻭﻟﻮ‬ ‫‬‫ﻭﻗﺪ ﺣﺼﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻣﺎﻟﻜﻬﺎ‬ ‫ﻛﺎﻥ ﻛﺘﺎﺑ ‪‬ﻴﺎ‪ ،‬ﻭﻻ ﺳﻌﺎﻳﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺃﻣﺔ ﻳﺠﺒﺮ ﻋﻠﻰ ﺑﻴﻌﻬﺎ ﺃﻭ ﻳﺒﻴﻌﻬﺎ ﺍﻹﻣﺎﻡ‬ ‫ﺃﻭ ﻧﺤﻮﻩ ﻛﺎﻟﻘﺎﺿﻲ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺇﻥ ﺑﻴﻌﺖ ﻭﻭﻃﺌﺖ ﻭﺃﺳﻠﻢ ﻣﻮﻻﻫﺎ ﻟﻢ ﺗﺮﺩ ﺇﻟﻴﻪ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٤/٦‬ ‪.٣٠٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٥/٦‬ ‪.٣٠٦‬‬ ‫‪345‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺮﺩ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻣﻦ ﺻﻠﻰ ﻣﻦ ﻋﺒﻴﺪ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻬﻮ ﺣﺮ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺼ ‪‬ﻞ‬ ‫ﺩﻋﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺻﻠﻰ ﻗﺒﻞ ﻣﻮﻻﻩ ﻓﺤﺮ ﻻ ﻋﻜﺴﻪ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻣﺴﻠﻢ ﺑﻼ ﺇﺫﻥ ﺳﻴﺪﻩ‬ ‫ﺃﻣﺔ ﻳﻬﻮﺩﻳﺔ ﺃﺟﺒﺮ ﻣﻮﻻﻫﺎ ﻋﻠﻰ ﺑﻴﻊ ﺃﻭﻻﺩﻫﺎ ﻓﻴﻤﻦ ﻳﺮﻳﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ)‪.(١‬‬ ‫ إ‪M‬ﻼم ا و‪ IH‬‬ ‫@‬ ‫ﻣﻦ ﺃﺳﻠﻤﺖ ﻣﻌﻪ ﺯﻭﺟﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﺟﺘﻤﻌﺎ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺳﻮﺍﺀ ﺃﺳﻠﻤﺎ ﻓﻲ ﻭﻗﺖ‬ ‫ﺃﻭ ﺳﺒﻖ ﺃﺣﺪﻫﻤﺎ ﺍﻵﺧﺮ ﻗﺒﻞ ﺃﻥ ﻳﻤﺴﻬﺎ ﺃﻭ ﺑﻔﻌﻞ ﻣﺎ ﻫﻮ ﻛﺎﻟﻌﻜﺲ‪ ،‬ﻛﻨﻈﺮﻩ ﻣﺎ ﺑﻄﻦ‬ ‫ﻋﻠﻰ ﻣﻦ ﺃﻧﻪ ﻳﻠﺰﻡ ﺑﻪ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﺃﻭ ﻳﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺃﻭ ﻳﺤﺮﻡ ﺃﻣﻬﺎ ﺃﻭ ﺑﻨﺘﻬﺎ‬ ‫ﺟﺪﺩﺍ ﺇﻥ ﺭﺿﻴﺎ ﻭﻟﻮ ﻛﺘﺎﺑﻴﻴﻦ‪ ،‬ﺇﺫ ﻻ ﻳﻌﺘﺪ ﺑﻨﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﻥ ﻟﻢ ﻳﻘﻊ ﻣﺲ ﻫﺬﺍ‬ ‫ﺃﺣﻮﻁ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﺘﺪ ﺑﻪ ﻓﻴﻘﻴﻤﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﺃﻧﻪ‪ :‬ﺇﻥ ﺃﺳﻠﻢ ﻣﺸﺮﻙ ﺗﺤﺘﻪ ﻣﺸﺮﻛﺔ‬ ‫ﻟﻢ ﻳﻤﺴﻬﺎ ﻓﻼ ﻳﺘﺰﻭﺝ ﺃﻣﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﺳﻠﻤﺖ ﻣﺸﺮﻛﺔ ﺗﺤﺖ ﻣﺸﺮﻙ ﻟﻢ ﻳﻤﺴﻬﺎ ﻓﻼ‬ ‫ﺗﺘﺰﻭﺝ ﺃﺑﺎﻩ ﺃﻭ ﺍﺑﻨﻪ‪ ،‬ﻓﺪﻝ ﻫﺬﺍ ﻣﻦ ﻗﺎﺋﻠﻪ ﺃﻥ ﻋﻘﺪ ﺍﻟﺸﺮﻙ ﻣﻌﺘﺪ ﺑﻪ ﻭﻟﻮ ﻟﻢ ﻳﻘﻊ ﻣﺲ‪،‬‬ ‫ﻷﻧﻬﺎ ﺗﺴﻤﻰ ﺯﻭﺟﺘﻪ ﺑﺎﻟﻌﻘﺪ ﻭﻟﻮ ﻟﻢ ﻳﻤﺲ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻳﺤﻞ ﻟﻪ‬ ‫ﻣﺴﻬﺎ ﺑﺬﻟﻚ ﺍﻟﻌﻘﺪ ﻧﻔﺴﻪ ﻗﺒﻞ ﺃﻥ ﻳﺴﻠﻢ‪ ،‬ﻓﻠﻴﺲ ﺇﺳﻼﻣﻪ ﻣﻔﺴﺨ ﺎ ﻟﻪ‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﻷﻭﻝ ﺇﻥ ﺗﺮﻙ ﺯﻭﺟﺔ ﻟﻢ ﻳﻤﺴﻬﺎ ﺑﺸﺮﻙ ﻓﻠﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺃﺧﺘﻬﺎ ﺃﻭ ﻣﻦ‬ ‫ﺃﺭﺑﻌﺎ ﻳﻮﻡ ﺇﺳﻼﻣﻪ‪ ،‬ﻭﻟﻬﺎ ﺇﻥ ﺃﺳﻠﻤﺖ ﻭﺗﺮﻛﺘﻪ ﺑﺸﺮﻙ‬ ‫ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﺇﻥ ﺷﺎﺀ ﺃﻭ ‬ ‫ﻛﺬﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﻟﻢ ﻳﻤﺴﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﻣﻦ ﺷﺎﺀﺕ ﻳﻮﻣﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﻛﺬﻟﻚ ﻟﻜﻦ‬ ‫ﺑﻮﺍﺳﻄﺔ ﻗﻄﻊ ﺍﻹﺳﻼﻡ ﺑﻴﻨﻬﻤﺎ ﻟﺘﺼﻴﻴﺮ ﺍﻹﺳﻼﻡ ﻣﺎ ﻗﺒﻠﻪ ﻛﺎﻟﻌﺪﻡ‪ ،‬ﺣﺘﻰ ﻛﺄﻧﻪ ﻟﻢ‬ ‫ﺍﻋﺘﺒﺎﺭﺍ‬ ‫‬‫ﻳﺘﺰﻭﺝ ﺍﻷﻭﻟﻰ‪ ،‬ﻛﻤﺎ ﺣ ‪‬ﻞ ﺗﺰﻭﺟﻪ ﺑﻤﻦ ﺯﻧﻰ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻣﺴﺖ ﺍﻋﺘﺪﺕ‬ ‫‬ ‫ﻭﻓﺼﻼ ﺑﻴﻦ ﺍﻟﻤﺎﺀﻳﻦ)‪.(٢‬‬ ‫ﻟﻠﻌﻘﺪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪﻩ ﻣﺲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٥/ ٦‬ ‪.٣٠٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٦/٦‬ ‪.٣٠٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪346‬‬ ‫ د ‪ ?8‬ا ح !دة أو ا ‪N3‬‬ ‫ﺇﻥ ﺍﺭﺗﺪﺕ ﻓﻘﺒﻞ ﻓﻠﻴﺲ ﺑﺸﻲﺀ ﺣﺘﻰ ﺗﺴﻠﻢ ﻓﻴﻘﺒﻞ‪ ،‬ﻭﺇﻥ ﺭﺁﻫﺎ ﺗﺰﻧﻲ ﻭﻗﺒﻞ ﻓﻲ‬ ‫ﺣﺎﻟﻬﺎ ﻓﺴﺪ ﻗﺒﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﺭﺃﺗﻪ ﻳﺰﻧﻲ ﻓﻘﺒﻞ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﻓﻘﺪ ﻗﺒﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﺇﻥ‬ ‫ﺃﺭﺑﻌﺎ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻓﺈﻧﻜﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺎﻡ ﺍﻟﺰﻭﺝ ﻗﺒﻞ ﺃﻥ ﻳﻘﺒﻞ‬ ‫ﺗﺰﻭﺝ ‬ ‫ﻓﻼ ﻧﻜﺎﺡ‪ ،‬ﺫﻛﺮﻩ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﺣﺎﺟﺔ ﺇﻟﻰ ﺟﺒﺮﻩ ﺇﻻ ﺇﻥ ﻃﺎﻟﺖ ﻣﺪﺓ‬ ‫ﻣﻜﺜﻪ ﻋﻦ ﺍﻟﻤﻌﺘﺎﺩ)‪.(١‬‬ ‫ إ‪ 3‬ر أ ا و‪ IH‬ا واج  [‪2/‬ل اﻵ‪!:‬‬ ‫ﺇﻧﻜﺎﺭﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺪﻩ‬ ‫‬‫ﺇﻥ ﻃﻠﺐ ﺍﻟﺰﻭﺝ ﺍﻟﻮﻟﻲ ﻓﺰﻭﺟﻪ ﻭﺭﺿﻴﺖ‪ ،‬ﻓﻼ ﻳﺠﺪ‬ ‫ﺣﺘﻰ ﻳﻘﺒﻞ ﺑﻌﺪ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﺑﺎﻥ ‪ ، 5‬ﻭﻛﺎﻥ ﺍﻟﻤﺎﺿﻮﻥ ﻳﺤﻜﻤﻮﻥ‬ ‫ﺑﻮﻗﻮﻉ ﺍﻟﻌﻘﺪ ﺇﺫﺍ ﻃﻠﺒﻪ ﺃﺣﺪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻘﺒﻮﻝ ﺇﺫﺍ ﻋﻘﺪ ﻟﻪ ﺻﺎﺣﺐ ﺍﻟﺸﻲﺀ‬ ‫ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺯﻭﺟﻨﻲ ﻓﻼﻧﺔ ﻭﻟﻴﺘﻚ ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻓﺰﻭﺟﻪ ﺇﻳﺎﻩ ﻭﻟﻢ‬ ‫ﻳﺬﻛﺮﻩ‪ ،‬ﺃﻭ ﺫﻛﺮﻩ ﻭﻟﻢ ﻳﻨﻜﺮﻩ‪ ،‬ﺃﻭ ﺫﻛﺮﻩ ﺍﻟﻄﺎﻟﺐ ﻭﻋﻘﺪ ﻟﻪ ﺍﻟﻤﻄﻠﻮﺏ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻗﺎﻝ‪:‬‬ ‫ﻫﺐ ﻟﻲ ﻛﺬﺍ ﺃﻭ ﺑﻌﻪ ﻟﻲ ﺃﻭ ﺃﻛﺮﻩ ﻟﻲ ﺃﻭ ﺍﺳﺘﺄﺟﺮﻧﻲ ﻋﻠﻴﻪ ﺑﻜﺬﺍ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﺢ ﺣﺘﻰ ﻳﻘﺒﻞ ﺑﻌﺪ ﻣﺎ ﻳﺘﻜﻠﻢ ﺻﺎﺣﺐ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺑﻘﺒﻮﻟﻪ ﺑﻌﺪ ﺗﻘﻊ‬ ‫ﺍﻟﺸﻬﺎﺩﺓ ﻭﺗﺘﻀﺢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﺎﻥ ﻭﻛﺎﻧﻮﺍ ﻳﻜﺘﻔﻮﻥ ﺑﻜﻼﻡ ﺍﻟﻄﺎﻟﺐ ‬ ‫ﺃﻭﻻ ﻋﻦ ﺇﻋﺎﺩﺗﻪ‬ ‫ﺑﻌﺪ ﺭﺿﻰ ﺍﻟﻤﻄﻠﻮﺏ‪ ،‬ﺣﺘﻰ ﻛﺎﻥ ﺃﺑﺎﻥ ﻓﺄﻟﺰﻡ ﺍﻹﻋﺎﺩﺓ‪ ،‬ﻓﺈﻥ ﺃﻧﻜﺮ ﺑﻌﺪ ﺭﺿﻰ‬ ‫ﺇﻧﻜﺎﺭﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﻭﺟﺪﻩ ﻋﻠﻰ‬ ‫‬‫ﺍﻟﻤﻄﻠﻮﺏ ﻭﻗﺪ ﻃﻠﺒﻪ ‬ ‫ﺃﻭﻻ ﻟﻢ ﻳﺠﺪ‬ ‫ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺇﻥ ﻃﻠﺐ ﺑﻜﺬﺍ ﺃﻭ ﻟﻢ ﻳﺬﻛﺮ ﻛﺬﺍ ﻓﺮﺿﻲ ﺍﻟﻤﻄﻠﻮﺏ ﺑﺄﻛﺜﺮ ﻣﻤﺎ ﻃﻠﺐ ﺃﻭ‬ ‫ﺑﻤﺎ ﻳﺨﺎﻟﻔﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ‪ ،‬ﻭﻟﻜﻦ ﻳﺼﺢ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﻭﻗﻊ ﻫﺬﺍ ﻓﻴﻪ ﻓﻴﻠﺰﻡ‬ ‫ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﺃﻭ ﺍﻟﻌﻘﺮ ﻭﻟﻮ ﻟﻢ ﻳﻤﺲ ﻟﻜﻦ ﺇﻥ ﻟﻢ ﻳﻤﺲ ﻟﺰﻣﻪ ﻧﺼﻒ ﺻﺪﺍﻕ‬ ‫ﺍﻟﻤﺜﻞ‪ ،‬ﺃﻭ ﻧﺼﻒ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺒﻞ ﻟﻌﺒﺪﻩ ﺃﻭ ﻃﻔﻠﻪ ﺃﻭ ﻣﺠﻨﻮﻧﻪ ﺣﺘﻰ ﻋﺘﻖ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٢٥٩/٦‬‬ ‫‪347‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ‬ ‫ﺑﻠﻎ ﺃﻭ ﺃﻓﺎﻕ ﻗﺒﻠﻮﺍ ﻫﻢ ﺃﻭ ﺭﺩﻭﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﺘﻖ ﺟﺪﺩ‪ ،‬ﻭﻻ ﻳﺼﺢ ﻗﺒﻮﻝ ﻣﻦ ﺍﻧﺘﻘﻞ‬ ‫ﺇﻟﻴﻪ ﺍﻟﻌﺒﺪ ﺃﻭ ﺑﻌﻀﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ)‪.(١‬‬ ‫ إذا ار أ ا و‪ I8 IH‬اﻹ‪M‬ﻼم ور‪ H‬إ'‬ ‫ﻣﻦ ﺍﺭﺗﺪ ﺇﻟﻰ ﺍﻟﺸﺮﻙ ﻭﺗﺮﻙ ﺯﻭﺟﺔ ﺑﺎﻹﺳﻼﻡ ﺛﻢ ﺭﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﺍﺭﺗﺪﺕ ﻛﺬﻟﻚ‪،‬‬ ‫ﺯﻭﺟﺎ ﺑﺎﻹﺳﻼﻡ ﺛﻢ ﺭﺟﻌﺖ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﻓﻬﻞ ﻳﻘﻴﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻌﻘﺪ‬‫ﺃﻱ‪ :‬ﺗﺮﻛﺖ ‬ ‫‬ ‫ﺗﻨﺰﻳﻼ ﻟﺘﻠﻚ ﺍﻟﺮﺩﺓ ﻣﻨﺰﻟﺔ ﺍﻟﻌﺪﻡ‪ ،‬ﺇﺫ ﺃﻋﻘﺒﻬﺎ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ‬ ‫ﺍﻷﻭﻝ ﺇﻥ ﻟﻢ ﺗﻨﻘﺾ ﻋﺪﺓ‬ ‫ﺍﻹﺳﻼﻡ ﺃﻭ ﻳﺠﺪﺩﺍﻥ ﺇﻥ ﺷﺎﺀﺍ ﻣﻄﻠﻘﺎ؟ ﻭﻟﻮ ﻟﻢ ﺗﻨﻘﺾ‪ ،‬ﻭﻟﻮ ﺃﺳﻠﻢ ﻣﻦ ﺳﺎﻋﺘﻪ‬ ‫ﻓﺒﺎﺭﺗﺪﺍﺩﻩ ﺧﺮﺟﺖ ﺑﻼ ﻃﻼﻕ ﻟﻌﻈﻢ ﺃﻣﺮ ﺍﻻﺭﺗﺪﺍﺩ‪ ،‬ﻓﺈﻧﻪ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﻟﻢ‬ ‫ﻳﺴﺒﻘﻪ ﺇﺳﻼﻡ ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﻤﺮﺗﺪﺓ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﻳﺤﻞ ﻟﻨﺎ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺫﺑﻴﺤﺘﻬﺎ‪ ،‬ﻭﻻ ﻳﻄﻬﺮ ﺑﻠﻠﻬﺎ ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﻄﻬﺮ ﺑﻠﻞ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻛﻠﻬﻢ‪،‬‬ ‫ﻭﺗﻘﺘﻞ ﻭﻻ ﺗﻘﺒﻞ ﻋﻨﻬﺎ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺍﺭﺗﺪ ﻻ ﺗﺤﻞ ﺫﺑﻴﺤﺘﻪ ﻭﻻ ﻳﻄﻬﺮ‬ ‫ﺃﻳﻀﺎ؛ ﻫﻞ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻻﺭﺗﺪﺍﺩ‬ ‫ﺑﻠﻠﻪ ﻛﺬﻟﻚ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ ﻋﻨﻪ ﺍﻟﺠﺰﻳﺔ‪ .‬ﻭﺍﺧﺘﻠﻔﻮﺍ ‬ ‫ﻳﺠﺐ ﻣﺎ ﻓﻲ ﺍﻻﺭﺗﺪﺍﺩ؟ ﻭﻫﻞ ﻳﻘﻀﻲ ﻣﺎ ﻣﻀﻰ ﻋﻠﻴﻪ ﻓﻲ ﺍﻻﺭﺗﺪﺍﺩ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ؟‬ ‫ﻗﻮﻻﻥ ﺛﺎﻟﺜﻬﻤﺎ ﺃﻧﻬﻤﺎ ﻳﻘﻴﻤﺎﻥ ﻭﻟﻮ ﺍﻧﻘﻀﺖ ﺍﻟﻌﺪﺓ ﻭﻫﻮ ﻣﺨﺘﺎﺭ ﺍﻟﺪﻳﻮﺍﻥ)‪.(٢‬‬ ‫  & @ ‪ 'X6‬أ ا و‪ I@ IH‬زواج  رد'‬ ‫ﺇﻥ ﺗﺰﻭﺟﺖ ﻓﻲ ﺍﻟﺮﺩﺓ ﺛﻢ ﺃﺳﻠﻤﺖ ﺃﻭ ﺗﺰﻭﺝ ﻓﻲ ﺭﺩﺗﻪ ﺛﻢ ﺃﺳﻠﻢ ﺃﻭ ﺗﺰﻭﺝ ﻓﻲ‬ ‫ﺃﺭﺑﻌﺎ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﺟﺪﺩﺍ ﺍﺗﻔﺎﻗﺎ ﺇﻥ ﻭﻗﻊ ﺍﻟﻤﺲ‪ ،‬ﻓﻲ ﺍﻟﺮﺩﺓ‬ ‫ﺭﺩﺗﻪ ﺃﻭ ﺭﺩﺗﻬﺎ ‬ ‫ﺑﻴﻦ ﻣﻦ ﺗﺰﻭﺟﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻻ ﻓﻴﻘﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻟﻬﻤﺎ ﺍﻟﻤﻘﺎﻡ ﺑﻼ ﺗﺠﺪﻳﺪ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﻤﻨﺎﺳﺐ ﻟﻘﻮﻝ ﻣﻦ ﻳﺠﻌﻞ ﻋﻘﺪ ﺍﻟﺸﺮﻙ ﺑﻼ ﻣﺲ ﻛﻼ ﻋﻘﺪ ﻭﺟﺪﺩﺍ ﺇﻥ ﺍﺭﺗﺪﺍ ﻗﺒﻞ‬ ‫ﺍﻟﻤﺲ ﺃﻭ ﺑﻌﺪﻩ ﺛﻢ ﺭﺟﻌﺎ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺇﻥ ﺭﺟﻌﺎ ﻗﺒﻞ ﺃﻥ ﺗﻨﻘﻀﻲ ﺍﻟﻌﺪﺓ ﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٢٥٩/٦‬ ‪.٢٦٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٠٩/٦‬ ‪ ،٣١٠‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١٢١/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪348‬‬ ‫ﻳﻮﻡ ﻣﺴﻬﺎ ﻭﻟﻢ ﻳﻤﺴﻬﺎ ﻓﻲ ﺍﻟﺮﺩﺓ‪ ،‬ﻭﺭﺧﺺ ﻭﻟﻮ ﺍﻧﻘﻀﺖ ﺇﻥ ﻟﻢ ﻳﻤﺲ ﻓﻴﻬﺎ ﻭﻟﻢ‬ ‫ﺃﺭﺑﻌﺎ‪ ،‬ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺎﻣﻌﻬﺎ ﻭﻟﻢ ﺗﺘﺰﻭﺝ ﻭﺣﺮﻣﺖ ﺇﻥ ﻣﺴﻬﺎ ﺑﺮﺩﺓ ﻣﻨﻬﻤﺎ ﺃﻭ‬ ‫ﻳﺘﺰﻭﺝ ‬ ‫‬ ‫ﻭﺗﻨﺰﻳﻼ ﻟﻪ ﻣﻨﺰﻟﺔ ﻣﺴﻠﻢ ﺟﺎﻣﻊ‬‫‬ ‫ﺗﻨﺰﻳﻼ ﻟﻤﺴﻪ ﺇﻳﺎﻫﺎ ﻣﻨﺰﻟﺔ ﺍﻟﺰﻧﻰ‪،‬‬ ‫ﺑﺮﺩﺗﻪ ﺃﻭ ﺭﺩﺗﻬﺎ؛‬ ‫‬ ‫ﻭﺗﻨﺰﻳﻼ ﻟﻬﺎ ﻣﻨﺰﻟﺔ ﻣﺴﻠﻤﺔ ﺟﺎﻣﻌﻬﺎ ﻣﺸﺮﻙ‪ ،‬ﻷﻧﻬﻤﺎ ﻗﺪ ﺭﺟﻌﺎ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪،‬‬ ‫ﻣﺸﺮﻛﺔ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺭﺗﺪ ﺃﺣﺪﻫﻤﺎ ﻭﻟﻢ ﻳﻌﻠﻢ ﻣﺎ ﺑﻠﻐﻪ ﻗﻮﻟﻪ ﻓﻤﺲ ﻋﻠﻰ ﺫﻟﻚ ﻓﻼ ﺗﺤﺮﻡ‪ ،‬ﻭﺇﻥ‬ ‫ﺍﺭﺗﺪ ﺃﺣﺪﻫﻤﺎ ﺣﺎﻝ ﺍﻟﻔﻌﻞ ﻟﻢ ﺗﺤﺮﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻌﺪ ﺍﻟﺮﺩﺓ ﺇﻻ‬ ‫ﺍﻟﻨﺰﻉ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻻﺭﺗﺪﺍﺩ ﺯﻟﺔ ﺃﻗﺎﻣﺎ ﺇﻥ ﺗﺎﺏ ﻣﻦ ﺍﺭﺗﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺪﺩﺍﻥ‪.‬‬ ‫‬ ‫ﺗﻐﻠﻴﻈﺎ ﻋﻠﻰ‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺍﺭﺗﺪ ﺭﺟﻞ ﻭﺗﺰﻭﺝ ﺑﻤﺸﺮﻛﺔ ﺛﻢ ﺃﺳﻠﻤﺎ ﻫﻮ ﻭﺍﻟﻤﺸﺮﻛﺔ‬ ‫ﻣﻦ ﺍﺭﺗﺪ‪ ،‬ﻓﻠﻢ ﻳﺠﻌﻠﻮﻩ ﻛﻤﻦ ﺃﺷﺮﻙ ﻣﻦ ﺃﻭﻝ ﺑﺪﻭﻥ ﺍﺭﺗﺪﺍﺩ‪ ،‬ﺑﻞ ﺟﻌﻠﻮﻩ ﻛﻤﻮﺣﺪ‬ ‫ﺗﺰﻭﺝ ﻣﺸﺮﻛﺔ ﻏﻴﺮ ﻛﺘﺎﺑﻴﺔ؛ ﻷﻧﻪ ﺭﺟﻊ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﺃﻭ ﺍﺭﺗﺪﺕ‪ ،‬ﺃﻱ‪ :‬ﺍﻣﺮﺃﺓ ﻛﺬﻟﻚ‪،‬‬ ‫ﺃﻱ‪ :‬ﻭﺗﺰﻭﺟﺖ ﺑﻤﺸﺮﻙ ﺛﻢ ﺃﺳﻠﻤﺖ ﻫﻲ ﻭﺍﻟﻤﺸﺮﻙ ﺟﺪﺩﺍ ﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ ﻓﻴﻬﺎ ﻭﺇﻻ‬ ‫‬ ‫ﺗﻐﻠﻴﻈﺎ ﻋﻠﻰ ﻣﻦ ﺍﺭﺗﺪﻭﺍ ﻓﻨﺰﻟﻮﺍ ﺫﻟﻚ ﻣﻨﺰﻟﺔ ﺯﻧﻰ ﻣﻮﺣﺪ ﺑﻤﺸﺮﻛﺔ‪ ،‬ﺃﻭ‬ ‫ﺣﺮﻣﺖ‬ ‫ﻣﻮﺣﺪﺓ ﺑﻤﺸﺮﻙ‪ ،‬ﻷﻥ ﺭﺟﻮﻋﻬﻤﺎ ﻟﻺﺳﻼﻡ ﻣﺮﺟﻮ ﻭﻗﺪ ﺭﺟﻌﺎ ﺑﻌﺪ‪ ،‬ﻭﻟﻮ ﺍﺭﺗﺪ ﺇﻟﻰ‬ ‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺤﻜﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺑﻞ ﻳﺴﻠﻢ ﺃﻭ ﻳﻘﺘﻞ ﻭﻻ ﻳﻘﺒﻞ‬ ‫ﻣﻨﻪ ﻋﻬﺪ ﻭﻻ ﻳﺆﻣﻦ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺭﺗﺪ ﺇﻟﻰ ﻏﻴﺮ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﻳﻘﺒﻞ ﻋﻨﻪ ﻋﻬﺪ ﺑﻞ‬ ‫ﻳﺴﻠﻢ ﺃﻭ ﻳﻘﺘﻞ‪ ،‬ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻭﺍﻟﻤﺴﺎﺋﻞ ﻗﺒﻠﻬﺎ ﻛﻠﻬﺎ‪ ،‬ﻭﻧﺤﻮﻫﺎ‬ ‫ﻣﻦ ﻛﻞ ﻧﻜﺎﺡ ﻭﻗﻊ ﺑﺮﺩﺓ‪ ،‬ﻭﻧﻈﺮ ﻣﺎ ﺑﻄﻦ ﻛﺎﻟﻤﺲ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺎﺋﻞ ﻛﻠﻬﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻛﻞ ﻣﺎ ﻳﻨﺰﻝ ﻣﻨﺰﻟﺔ ﺍﻟﺠﻤﺎﻉ ﻛﻤﺲ ﺍﻟﻔﺮﺝ ﺑﺎﻟﻴﺪ)‪.(١‬‬ ‫ إذا ار ا و‪H‬ن ‪6a &X‬‬ ‫ﺇﻥ ﺍﺭﺗﺪ ﺭﺟﻞ ﻣﻊ ﺍﻣﺮﺃﺓ ﺛﻢ ﺗﻨﺎﻛﺤﺎ‪ ،‬ﺃﻱ‪ :‬ﺗﺰﻭﺟﺎ ﻓﻴﻬﺎ ﺛﻢ ﺃﺳﻠﻤﺎ ﻗﺒﻞ ﺍﻟﻤﺲ‬ ‫ﺟﺪﺩﺍ‪ ،‬ﻭﺇﻥ ﻣﺲ ﺣﺮﻣﺖ ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺜﺒﺖ‪ .‬ﻭﻻ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٠/٦‬ ‪.٣١١‬‬ ‫‪349‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ‬ ‫ﺗﺆﻛﻞ ﺫﺑﻴﺤﺔ ﻣﺮﺗﺪ ﻭﻻ ﺗﺤﻞ ﺑﻨﺘﻪ ﺍﻟﺘﻲ ﻭﻟﺪﺕ ﻓﻲ ﺍﻟﺮﺩﺓ‪ ،‬ﻭﻻ ﻳﺤﻞ ﺑﻠﻠﻪ ﻭﻟﻮ ﺍﺭﺗﺪ‬ ‫ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺎﺋﻞ‪ ،‬ﻭﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺤﻜﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺑﻞ‬ ‫ﻳﺴﻠﻢ ﺃﻭ ﻳﻘﺘﻞ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﻋﻬﺪ ﻭﻻ ﻳﺆﻣﻦ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺭﺗﺪ ﺇﻟﻰ ﻏﻴﺮ ﺃﻫﻞ‬ ‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﻋﻬﺪ ﺑﻞ ﻳﺴﻠﻢ ﺃﻭ ﻳﻘﺘﻞ‪.‬‬ ‫ﻭﺇﻥ ﺍﺭﺗﺪ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺛﻢ ﺭﺟﻊ‪ ،‬ﺍﺳﺘﺄﻧﻔﺎ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﺇﻥ‬ ‫ﻟﻢ ﻳﺘﻤﺎﺳﺎ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺗﻤﺎﺳﺎ ﺣﺮﻣﺖ)‪.(١‬‬ ‫ ‪8‬ة زو‪ H‬ا!‬ ‫ﻻ ﺗﺘﺰﻭﺝ ﺯﻭﺟﺔ ﻣﺮﺗﺪ ﺇﻥ ﻣﺴﺖ ﺣﺘﻰ ﺗﻌﺘﺪ ﺛﻼﺛﺔ ﻗﺮﻭﺀ‪ ،‬ﺃﻱ‪ :‬ﺃﻃﻬﺎﺭ ﺃﻭ‬ ‫ﺣﻴﺾ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺍﻷﻭﻝ ﻷﻧﻪ ﺍﻟﻤﺬﻫﺐ ﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﺗﺤﻴﺾ‪ ،‬ﻭﺇﻻ ﻓﺜﻼﺛﺔ ﺃﺷﻬﺮ‬ ‫ﻳﻮﻣﺎ ﺃﻭ ﺣﻴﻀﺘﺎﻥ‪.‬‬ ‫ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﻋﺪﺓ ﺍﻷﻣﺔ ﺃﺭﺑﻌﻮﻥ ‬ ‫ﻭﺗﻌﺘﺪ ﺣﺎﻣﻞ ﺑﻌﺪ ﺍﻟﻮﺿﻊ ﺇﻥ ﺍﺭﺗﺪ ﺯﻭﺟﻬﺎ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﺇﻥ ﻛﺎﻧﺖ ﺗﺤﻴﺾ‪،‬‬ ‫ﻭﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﺤﻴﺾ ﻭﺭﺧﺺ ﺃﻥ ﺗﻌﺘﺪ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﻮﺿﻊ ﻓﻘﻂ ﻭﺇﻥ‬ ‫ﺍﺭﺗﺪ ﺑﻌﺪ ﺍﻟﻮﺿﻊ ﺍﻋﺘﺪﺕﺇﺟﻤﺎ ﻋﺎﺛﻼﺛﺔ ﻗﺮﻭﺀ ﺃﻭ ﺃﺷﻬﺮ ﻭﻛﺬﺍ ﺇﻥ ﺧﺮﺟﺖ ﻋﻦ‬ ‫ﻣﺴﻠﻢ ﺣﺎﻣﻞ ﺑﺘﺤﺮﻳﻢ ﺃﻭ ﺇﻳﻼﺀ‪ ،‬ﻗﻴﻞ‪ :‬ﺗﻌﺘﺪ ﺑﻌﺪ ﺍﻟﻮﺿﻊ ﺛﻼﺛﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻌﺘﺪ‬ ‫ﺑﺎﻟﻮﺿﻊ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺗﻌﺘﺪ ﺑﺎﻟﻮﺿﻊ ﻓﻘﻂ‪ ،‬ﻭﺇﻧﻪ ﺍﻟﻤﻨﺎﺳﺐ ﻟﻨﺺ ﻛﺘﺎﺏ‬ ‫ﺍﷲ ‪ ، 4‬ﻭﺇﻧﻪ ﻟﻌﻞ ﻣﻦ ﻗﺎﻝ‪ :‬ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻋﺪﺓ ﺃﺧﺮﻯ ﻗﺼﺪ ﺍﻟﺘﻐﻠﻴﻆ ﻓﻲ ﺍﻻﺭﺗﺪﺍﺩ‬ ‫ﻭﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻟﻜﻦ ﻻ ﺗﻐﻠﻴﻆ ﻟﻺﻳﻼﺀ‪ ،‬ﺃﻣﺎ ﻧﺺ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻘﻮﻟﻪ‪ :‬ﺃﺟﻠﻬﻦ ﺃﻥ‬ ‫ﻳﻀﻌﻦ ﺣﻤﻠﻬﻦ ﻭﻫﻮ ﻋﺎﻡ ﺑﺎﻟﻘﻴﺎﺱ ﺇﻟﻰ ﺍﻟﻤﻄﻠﻘﺔ ﻓﻲ ﻛﻞ ﻣﻦ ﻓﺎﺭﻗﺖ ﺯﻭﺟﻬﺎ ﺑﻼ‬ ‫ﺗﻄﻠﻴﻖ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﻐﻠﻴﻆ ﻓﺈﻧﻤﺎ ﻫﻮ ﻟﻌﻈﻢ ﺍﻻﺭﺗﺪﺍﺩ‪ ،‬ﻓﻬﻮ ﻣﺼﻴﺒﺔ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﻜﻦ‬ ‫ﺍﻻﺭﺗﺪﺍﺩ ﻣﻦ ﺟﺎﻧﺒﻪ‪ ،‬ﻭﻋﻘﺎﺏ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﺑﺠﺎﻧﺒﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺰﻭﺝ ﻓﻴﻨﻔﻖ ﻋﻠﻴﻬﺎ‬ ‫ﺑﻌﺪ ﺍﻟﻮﺿﻊ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﺃﻭ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﺔ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻌﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣١٢/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪350‬‬ ‫ﺍﻟﻮﺿﻊ ﺃﻥ ﺍﺭﺗﺪﺍﺩﻩ ﺷﺒﻴﻪ ﺑﺎﻟﻤﻮﺕ‪ ،‬ﻭﺍﻟﻄﻼﻕ ﻣﺘﺮﺩﺩ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺄﻟﺰﻡ ﻣﻄﻠﻖ‬ ‫ﺍﻻﻋﺘﺪﺍﺩ ﺑﻌﺪ ﺍﻟﻮﺿﻊ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﺸﺒﻪ ﺑﺎﻟﻤﻮﺕ ﻋﻦ ﺍﻟﺤﺎﻣﻞ‪ ،‬ﺇﺫ ﺗﻌﺘﺪ ﺍﻟﺤﺎﻣﻞ‬ ‫ﻭﻋﺸﺮﺍ‬ ‫‬‫ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﻋﻠﻰ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻌﺪ ﺍﻟﻮﺿﻊ ﻣﺎ ﺗﺘﻢ ﺑﻪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‬ ‫ﺑﺤﺴﺎﺏ ﺃﻳﺎﻡ ﺍﻟﺤﻤﻞ ﺑﻌﺪ ﺍﻟﻤﻮﺕ ﺇﺫﺍ ﻭﺿﻌﺖ ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻌﺸﺮ‪ ،‬ﻭﺃﻟﺰﻡ‬ ‫ﺧﺼﻮﺹ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺃﻭ ﻗﺮﻭﺀ ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﺒﻪ ﺑﺎﻟﻤﻄﻠﻘﺔ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﻋﻠﺔ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻌﺪ ﺍﻟﻮﺿﻊ ﺃﻥ ﺍﺭﺗﺪﺍﺩﻩ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﺤﻤﻞ ﻧﺎﻗﺾ‪ ،‬ﻻ ﻳﻜﻮﻥ ﻭﺿﻊ‬ ‫ﺍﻟﺤﻤﻞ ﻋﺪﺓ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻟﻮ ﺍﺭﺗﺪ ﺑﻌﺪ ﻣﺎ ﻃﻠﻖ ﺯﻭﺟﺘﻪ ﺍﺳﺘﺄﻧﻔﺖ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﺃﻭ‬ ‫ﺃﺷﻬﺮ ﻣﻦ ﻭﻗﺖ ﺍﻟﺮﺩﺓ)‪.(١‬‬ ‫ﻭﻣﻦ ﻃﻠﻖ ﺯﻭﺟﺘﻪ ﺭﺟﻌ ‪‬ﻴﺎ ﻓﺎﻋﺘﺪﺕ ﺣﻴﻀﺔ ﺃﻭ ﺩﻭﻧﻬﺎ ﺃﻭ ﺿﻌﻔﻬﺎ ﺃﻭ ﺃﻗﻞ ﺃﻭ‬ ‫ﺃﻛﺜﺮ ﻟﻜﻦ ﻟﻢ ﺗﻜﻤﻞ ﺍﻟﺜﻼﺙ ﻓﺎﺭﺗﺪ؛ ﺍﺳﺘﺄﻧﻔﺖ ﻣﻦ ﻳﻮﻡ ﺍﻟﺮﺩﺓ ﺛﻼﺛﺔ‪ ،‬ﻭﻛﺬﺍ ﻣﻌﺘﺪﺓ‬ ‫ﺷﻬﺮﺍ ﺃﻭ ﺷﻬﺮﻳﻦ ﺃﻭ ﺃﻛﺜﺮ ﻭﻟﻢ ﺗﻜﻤﻞ ﺛﻼﺛﺔ‬ ‫ﺑﺎﻷﺷﻬﺮ ﺍﻋﺘﺪﺕ ﻟﻠﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ‬ ‫ﻓﺎﺭﺗﺪ ﺗﺴﺘﺄﻧﻒ ﻣﻦ ﻳﻮﻡ ﺍﻟﺮﺩﺓ ﻭﺟﻮﺯ ﻧﻜﺎﺣﻬﺎ ﺇﻥ ﺍﻧﻘﻀﻰ ﺑﺎﻗﻲ ﻋﺪﺗﻬﺎ ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺃﺭﺑﻌﺎ ﺑﺪﻭﻧﻬﺎ‪ ،‬ﻭﻻ ﻳﺘﺰﻭﺝ ﻣﻦ‬ ‫ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻻﺳﺘﺌﻨﺎﻑ ﻣﻦ ﻳﻮﻡ ﺍﻟﺮﺩﺓ؛ ﻻ ﻳﺘﺰﻭﺝ ‬ ‫ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﺣﺘﻰ ﺗﺘﻢ ﺍﻟﻌﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺗﻨﺰﻳﻞ ﻟﻼﺭﺗﺪﺍﺩ ﻣﻨﺰﻟﺔ ﺍﻟﻄﻼﻕ‪،‬‬ ‫ﻭﺍﻟﻄﻼﻕ ﻳﻠﺤﻖ ﺍﻟﻄﻼﻕ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻋﺪﺓ ﺍﻟﺮﺟﻌﺔ ﺍﻟﺘﻲ ﻳﻤﻠﻜﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺍﻟﺜﺎﻧﻲ ﻳﺘﺰﻭﺝ ﺫﻟﻚ‪ ،‬ﻭﺗﺘﺰﻭﺝ ﻋﻨﺪ ﺗﻤﺎﻡ ﺍﻷﻭﻟﻰ ﺍﻛﺘﻔﺎﺀ ﺑﻬﺎ‪ ،‬ﻷﻧﻪ ﻟﻢ ﻳﻌﻘﺒﻬﺎ ﻃﻼﻕ‬ ‫ﺻﺮﻳﺢ ﻭﻻ ﻛﻨﺎﻳﺘﻪ ﻓﻠﻮ ﻛﺎﻥ ﻏﻴﺮ ﺭﺟﻌﻲ ﺃﻭ ﺭﺟﻌ ‪‬ﻴﺎ ﻻ ﻳﻤﻠﻜﻪ ﺍﻗﺘﺼﺮﺕ ﻋﻠﻰ‬ ‫ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺇﻥ ﺍﺭﺗﺪﺕ ﻫﻲ ﻓﻲ ﺍﻟﻄﻼﻕ ﻟﻢ ﺗﺠﺪﺩ ﻋﺪﺓ ﻭﻛﺬﺍ ﺇﻥ ﺁﻟﻰ ﻣﻨﻬﺎ ﺃﻭ ﻇﺎﻫﺮ‬ ‫ﻓﺎﺭﺗﺪ ﻗﺒﻞ ﺗﻤﺎﻡ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻓﺈﻧﻬﺎ ﺗﻌﺘﺪ ﻋﺪﺓ ﺍﻟﻄﻼﻕ ﻣﻦ ﻳﻮﻡ ﺍﺭﺗﺪﺍﺩﻩ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺗﺒﻘﻰ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺍﻷﺷﻬﺮ‪ ،‬ﻓﺈﺫﺍ ﺗﻤﺖ ﻣﻦ ﻳﻮﻡ ﺁﻟﻰ ﻭﻇﺎﻫﺮ ﺗﺰﻭﺟﺖ‪ ،‬ﺳﻮﺍﺀ ﺗﻤﺖ‬ ‫ﻗﺒﻞ ﺗﻤﺎﻡ ﻣﻘﺪﺍﺭ ﻋﺪﺓ ﺍﻟﻄﻼﻕ ﺃﻭ ﺑﻌﺪﻫﺎ‪ ،‬ﺃﻭ ﻣﻌﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺇﻥ ﺃﺗﻤﺖ‬ ‫ﺃﺭﺑﻌﺎ ﻭﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ‬ ‫ﻋﺪﺓ ﺍﻟﻄﻼﻕ ﻣﻦ ﻳﻮﻡ ﺍﺭﺗﺪ ﺗﺰﻭﺟﺖ‪ ،‬ﻭﺗﺰﻭﺝ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٣/٦‬ ‪.٣١٤‬‬ ‫‪351‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ‬ ‫ﺗﺘﻢ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﺗﺘﻢ ﻋﺪﺓ ﺍﻟﻄﻼﻕ ﻟﻢ ﻳﺘﺰﻭﺝ ﺫﻟﻚ ﻭﻟﻢ ﺗﺘﺰﻭﺝ‪ ،‬ﻭﻟﻮ‬ ‫ﺃﺗﻤﺖ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺗﻨﺰﻳﻞ ﺍﻟﺮﺩﺓ ﻣﻨﺰﻟﺔ ﺍﻟﻄﻼﻕ ﻓﻲ ﻗﻮﻝ ﻣﻦ‬ ‫ﻳﺄﻣﺮ ﺃﻥ ﺗﺴﺘﺄﻧﻒ ﺍﻟﻌﺪﺓ ﺇﺫﺍ ﺭﺩﻑ ﺍﻟﺰﻭﺝ ﻃﻼﻗﺎ ﻋﻠﻰ ﺁﺧﺮ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻋﺪﻡ‬ ‫ﺫﻟﻚ ﺍﻟﺘﻨﺰﻳﻞ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺮﺃﺓ ﻓﺎﺭﺗﺪﺍﺩﻫﺎ ﻻ ﻳﻮﺟﺐ ﺍﺳﺘﺌﻨﺎﻓﺎ)‪.(١‬‬ ‫ إذا !@‪ Q‬ا!أة أ‪X‬ء ‪8‬‬ ‫ﻻ ﺗﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻣﺴﻠﻢ ﻃﻠﻘﻬﺎ ﺭﺟﻌ ‪‬ﻴﺎ ﺃﻭ ﺁﻟﻰ ﻣﻨﻬﺎ ﺃﻭ ﻇﺎﻫﺮ ﻓﻤﻜﺜﺖ ﺃﻗﻞ ﻣﻦ‬ ‫ﻋﺪﺓ ﻭﻫﻲ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﺃﻭ ﺃﺷﻬﺮ ﺛﻢ ﺣﺮﻣﺖ ﺑﻠﻌﺎﻥ ﺃﻭ ﺑﻤﺲ ﻗﺒﻞ ﻣﺮﺍﺟﻌﺔ ﺃﻭ ﺑﻤﺲ‬ ‫ﻗﺒﻞ ﺍﻟﺘﻜﻔﻴﺮ ﻓﻲ ﺍﻟﻈﻬﺎﺭ ﺃﻭ ﺑﻤﺲ ﻓﻲ ﺍﻟﺪﺑﺮ ﺃﻭ ﺍﻟﺤﻴﺾ ﺃﻭ ﺍﻟﻨﻔﺎﺱ ﻓﻲ ﺍﻹﻳﻼﺀ ﺃﻭ‬ ‫ﺑﺠﻤﺎﻉ ﻓﻲ ﺍﻟﻔﻢ‪ ،‬ﺃﻭ ﺑﺄﻥ ﺭﺁﻫﺎ ﺗﺰﻧﻲ ﺑﻐﻴﺮ ﺃﺑﻴﻪ ﺃﻭ ﺍﺑﻨﻪ‪ ،‬ﺃﻭ ﺑﻨﺤﻮ ﺫﻟﻚ ﻣﻦ‬ ‫ﻣﻮﺟﺒﺎﺕ ﺍﻟﺘﺤﺮﻳﻢ ﻻ ﺗﺘﺰﻭﺝ ﺑﻌﺪﻩ ﺣﺘﻰ ﺗﻌﺘﺪ ﻛﺬﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﺃﻭ ﺛﻼﺛﺔ‬ ‫ﺃﺷﻬﺮ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﻣﻜﺜﺖ ﻗﺒﻞ‪ ،‬ﻭﺟﻮﺯ ﻧﻜﺎﺣﻬﺎ ﺇﺫﺍ ﺍﻧﻘﻀﻰ ﺑﺎﻗﻲ ﻋﺪﺗﻬﺎ‪ ،‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ :‬ﻛﻞ ﻣﻌﺘﺪﺓ ﻟﻤﻌﻨﻰ ﺛﻢ ﻭﺟﺪﺕ ﻣﻌﻨﻰ ﺁﺧﺮ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ ﻻ ﺗﺒﻄﻞ‬ ‫ﻋﺪﺗﻬﺎ‪ ،‬ﺇﻻ ﺇﻥ ﺍﻋﺘﺪﺕ ﺑﺎﻟﺸﻬﻮﺭ ﺛﻢ ﺣﺎﺿﺖ ﻗﺒﻞ ﺗﻤﺎﻣﻬﺎ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﺮﺟﻊ ﺇﻟﻰ ﺛﻼﺛﺔ‬ ‫ﻗﺮﻭﺀ‪ ،‬ﺃﻭ ﺗﻌﺘﺪ ﻟﻠﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ﻭﻣﺎﺕ ﻗﺒﻞ ﺗﻤﺎﻣﻬﺎ ﻓﺈﻧﻬﺎ ﺗﺮﺟﻊ ﺇﻟﻰ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ‪.‬‬ ‫ﻓﺼﺎﻋﺪﺍ ﻣﻦ ﺃﻱ ﺟﻬﺔ ﺃﻭ ﺍﺑﻨﻪ ﺃﻭ ﺍﺑﻦ ﺍﺑﻨﻪ‬ ‫‬‫ﻭﺇﻥ ﺃﻓﺴﺪ ﺃﺑﻮ ﺯﻭﺝ ﺃﻭ ﺟﺪﻩ‬ ‫‬ ‫ﻓﺴﺎﻓﻼ‪ ،‬ﺃﻭ ﺍﺑﻦ ﺍﺑﻨﺘﻪ ﻛﺬﻟﻚ ﻋﻨﻪ ﺯﻭﺟﺘﻪ ﺑﻤﺲ ﺍﻋﺘﺪﺕ ﺳﺘﺔ ﻗﺮﻭﺀ ﺃﻭ ﺃﺷﻬﺮ ﺇﻥ‬ ‫ﻛﺎﻧﺖ ﻻ ﺗﺤﻴﺾ ﺛﻼﺛﺔ ﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻬﺬﺍ ﺍﻟﻤﺲ ﻭﺛﻼﺛﺔ ﺃﺧﺮﻯ ﻟﻔﺮﺍﻕ ﻣﻦ ﺯﻭﺝ‬ ‫‬ ‫ﺣﺎﻣﻼ ﺑﺄﻥ ﻳﻤﺴﻬﺎ‬ ‫ﺃﻭﺟﺒﻬﺎ ﻣﺴﻪ ﺍﻟﺴﺎﺑﻖ ﻋﻦ ﻣﺲ ﺍﻟﺰﻧﻰ ﻭﻟﻮ ﺑﻌﺪ ﻭﺿﻊ ﺇﻥ ﻛﺎﻧﺖ‬ ‫‬ ‫ﺣﺎﻣﻼ ﻣﻦ ﺃﺑﻴﻪ ﺃﻭ ﺍﺑﻨﻪ ﻓﺈﺫﺍ ﻭﺿﻌﺖ ﺍﻋﺘﺪﺕ ﺳﺘﺔ‪ ،‬ﻭﺇﻥ ﺑﻘﻲ ﺁﺧﺮ ﻓﻲ ﺑﻄﻨﻬﺎ ﺃﻭ‬ ‫ﺃﻛﺜﺮ ﻓﺈﺫﺍ ﻭﺿﻌﺖ ﺟﻤﻴﻊ ﻣﺎ ﻓﻴﻪ ﺍﻋﺘﺪﺕ ﺳﺘﺔ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻮﺟﺐ ﺍﻟﻌﺪﺓ ﻋﻠﻰ ﺫﺍﺕ‬ ‫ﺍﻟﺰﻭﺝ ﺑﻤﺲ ﺍﻟﺤﺮﺍﻡ ﻟﻢ ﻳﻠﺰﻣﻬﺎ ﺇﻻ ﻋﺪﺓ ﻭﺍﺣﺪﺓ ﺑﻌﺪ ﺍﻟﻮﺿﻊ‪ ،‬ﻭﻫﻲ ﻋﺪﺓ ﺍﻟﻔﺮﺍﻕ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٤/٦‬ ‪.٣١٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪352‬‬ ‫ﻋﻦ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻣﻮﺟﺒﻬﺎ ﻫﻮ ﻣﺴﻬﺎ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻱ ﻣﺴﻬﺎ ﺫﻟﻚ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ‬ ‫ﻳﻜﺘﻒ ﺑﺎﻟﻮﺿﻊ ﻓﻲ ﺫﻟﻚ ﻷﻥ ﺗﻠﻚ ﺍﻟﻔﺮﻗﺔ ﻟﻢ ﺗﺼﺪﺭ ﻣﻦ ﺍﻟﺰﻭﺝ ﻭﺇﻥ ﺃﻓﺴﺪﻫﺎ‬ ‫ﺍﻟﺰﻭﺝ‪ ،‬ﺃﻱ‪ :‬ﺯﻭﺟﻬﺎ ﺑﻮﻁﺀ ﺑﻨﺘﻬﺎ ﺃﻭ ﺃﻣﻬﺎ ﺃﻭ ﺃﺧﺘﻬﺎ ﺑﻼ ﻋﻤﺪ ﻓﺜﻼﺛﺔ ﻗﺮﻭﺀ ﺃﻭ ﺃﺷﻬﺮ‬ ‫‬ ‫ﺣﺎﻣﻼ‪ ،‬ﻭﺇﻻ ﻓﻤﻦ ﺣﻴﻦ ﺍﻟﺰﻧﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ‬‫ﻓﻘﻂ ﺑﻌﺪ ﺍﻟﻮﺿﻊ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺑﻮﻃﺌﻬﻦ ﺇﻻ ﻋﻠﻰ ﻋﻤﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺑﻮﻁﺀ ﺃﺧﺘﻬﺎ ﻭﻟﻮ ﺗﻌﻤﺪ ﺇﻥ ﻟﻢ ﺗﻌﻠﻢ‪،‬‬ ‫ﻭﺇﻥ ﻋﻠﻤﺖ ﻓﺎﻟﺨﻼﻑ ﻓﻴﻤﻦ ﻋﻠﻤﺖ ﻣﻦ ﺯﻭﺟﻬﺎ ﺯﻧﻰ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٥/٦‬ ‪.٣١٦‬‬ ‫‪353‬‬ ‫ب  ‪ 3‬ح ا‪ ,‬وا‪5‬ر‬ ‫  & ‪ 3‬ح ا‪,‬‬ ‫ﻧﺴﺦ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﺑﺂﻳﺔ ﺍﻹﺭﺙ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻵﻳﺔ ﺍﻟﺘﻲ ﺫﻛﺮ ﻓﻴﻬﺎ ﺇﺭﺙ‬ ‫ﺍﻟﺰﻭﺟﻴﻦ‪ ،‬ﺇﺫ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻻ ﺇﺭﺙ ﻓﻴﻪ ﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻟﻤﺎ ﺛﺒﺖ ﺍﻹﺭﺙ ﺑﺴﺒﺐ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻋﻠﻢ ﺃﻥ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻣﻨﺴﻮﺥ‪ ،‬ﻷﻧﻪ ﻻ ﺇﺭﺙ ﻓﻴﻪ ﻭﻗﻴﻞ‪ :‬ﺑﺂﻳﺔ ﺍﻟﻄﻼﻕ‬ ‫ﺟﺎﺋﺰﺍ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪= < ; : ﴿ :‬‬‫ﻭﺍﻟﻤﻴﺮﺍﺙ ﻭﺍﻟﻌﺪﺓ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ‬ ‫> ? @‪I H G F E D C B A‬‬ ‫‪] ﴾ P O N M L KJ‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢٤ :‬ﻭﺳ ‪‬ﻤﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ؛ ﻷﻥ‬ ‫ﺍﻟﻤﻘﺼﻮﺩ ﻣﻨﻪ ﻣﺠﺮﺩ ﺍﻟﺘﻤﺘﻊ ﺇﻟﻰ ﻣﺪﺓ‪.‬‬ ‫ﺃﻭ ﻧﺴﺦ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﺑﺎﻟﻨﻬﻲ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﻋﻤﻦ ﺭﻭﻯ ﻟﻪ ﻋﻦ‬ ‫ﻋﻠﻲ‪» :‬ﻧﻬﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻦ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ﻳﻮﻡ ﺧﻴﺒﺮ ﻭﻋﻦ ﺃﻛﻞ ﻟﺤﻮﻡ ﺍﻟﺤﻤﺮ‬ ‫ﺍﻹﻧﺴﻴﺔ ﻭﺧﻄﺐ‪» :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﻲ ﻛﻨﺖ ﺃﺫﻧﺖ ﻟﻜﻢ ﻓﻲ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪،‬‬ ‫ﺃﻻ ﻭﺇﻥ ﺍﷲ ﻗﺪ ﺣﺮﻣﻪ ﺃﺑﺪ ﺍ‪ ،‬ﻭﻣﻦ ﻋﻨﺪﻩ ﺷﻲﺀ ﻣﻨﻬﻦ ﻓﻠﻴﺨﻞ ﺳﺒﻴﻠﻬﻦ‪ ،‬ﻭﻻ ﺗﺄﺧﺬﻭﺍ‬ ‫ﻣﻤﺎ ﺁﺗﻴﺘﻤﻮﻫﻦ ﺷﻴ ﺌﺎ«)‪ (١‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﻧﻬﻰ ﻋﻦ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪:‬‬ ‫ﻓﻲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﻓﻲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﻓﻲ ﻋﻤﺮﺓ ﺍﻟﻘﻀﺎﺀ‪،‬‬ ‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﻋﺎﻡ ﺃﻭﻃﺎﺱ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻓﻲ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﺘﻌﺔ ﻭﻋﻦ ﺃﻛﻞ ﻟﺤﻮﻡ ﺍﻟﺤﻤﺮ ﺍﻷﻧﺴﻴﺔ‪ ،‬ﺷﺮﺡ‬ ‫ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.٢٥/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪354‬‬ ‫ﻭﺃﺛﺒﺘﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻣﻜﺔ ﻭﺍﻟﻴﻤﻦ‪ ،‬ﻭﺍﺣﺘﺞ ﺑﻘﻮﻟﻪ ‪: ﴿ : 8‬‬ ‫; < = ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٢٤ :‬ﻭﻻ ﺟﻨﺎﺡ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺃﺟﻴﺐ ﺃﻥ ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﻓﻲ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻟﻤﺘﻌﺔ ﺇﻻ ﺭﺣﻤﺔ ﺭﺣﻢ ﺍﷲ ﺑﻬﺎ ﺃﻣﺔ ﻣﺤﻤﺪ ﮊ ﻭﻗﺪ ﻓﻌﻞ ﺑﺎﻟﺠﺎﻫﻠﻴﺔ‬ ‫ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻭﺑﻌﺪ ﻭﺟﻮﺩ ﺍﻟﻔﺘﺮﺓ ﻭﺃﻭﻝ ﺍﻹﺳﻼﻡ ﺑﺘﺤﻠﻴﻞ ﺍﻟﻨﺒﻲ ﮊ ﻭﻗﻴﻞ‪:‬‬ ‫ﺇﻧﻤﺎ ﺃﺣﻠﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﻏﺰﻭﺓ ﺍﺣﺘﺎﺟﻮﺍ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻟﻨﺴﺎﺀ ﻭﺷﻘﺖ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺰﻭﺑﺔ‪،‬‬ ‫ﻭﻧﻬﻰ ﻋﻨﻪ ﺑﻌﺪﻫﻦ ﻭﻟﻢ ﻳﺤﻠﻪ ﻗﺒﻠﻬﻦ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻮ ﺳﺎﻋﺪﻧﻲ ﻋﻤﺮ ﻓﻴﻪ ﻣﺎ ﺟﻠﺪ ﻓﻲ ﺍﻟﺰﻧﻰ ﺇﻻ ﺷﻘﻲ‪ ،‬ﻭﻗﺎﻝ ﻋﻤﺮ‬ ‫ﻟﻮ ﺗﻘﺪﻣﺖ ﻓﻴﻪ ﻟﺠﻠﺪﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﺗﻤﺘﻌﻨﺎ ﻋﻠﻰ‬ ‫ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﺃﺑﻲ ﺑﻜﺮ ﻭﻧﺼﻒ ﻣﻦ ﺧﻼﻓﺔ ﻋﻤﺮ ﺛﻢ ﻧﻬﻰ ﻋﻤﺮ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬ ‫ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﻳﻔﺴﺦ ﻭﻟﻮ ﻣﺲ ﻭﻳﻌﺎﻗﺒﺎﻥ ﻭﻻ ﻳﺒﻠﻎ ﺑﻬﻤﺎ ﺍﻟﺤﺪ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﻓﻴﻪ ﻻﺣﻖ‪،‬‬ ‫ﻭﻟﻬﺎ ﺑﺎﻟﻤﺲ ﺍﻟﻤﺴﻤﻰ‪ ،‬ﻭﺭﺟﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ)‪.(١‬‬ ‫ @‪ 0‬زواج ا‪,‬‬ ‫ﻫﻮ‪ :‬ﺗﺰﻭﺝ ﺑﻮﻟﻲ ﺃﻭ ﻧﺎﺋﺒﻪ ﻭﺷﻬﻮﺩ ﻭﺻﺪﺍﻕ ﻣﻌﻠﻮﻡ ﻷﺟﻞ ﻣﺴﻤﻰ ﻭﺭﺿﻰ‪ ،‬ﻗﺎﻝ‬ ‫ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺟﺎﺯ ﺍﻷﺟﻞ ﻭﻟﻮ ﻃﺎﻝ ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﻜﺬﺍ ﺇﻟﻰ ﻛﺬﺍ ﺃﻭ ﺑﺄﻛﺜﺮ ﺇﻟﻰ ﺃﻃﻮﻝ‬ ‫ﺟﺎﺯ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﺟﻠﻴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺼﺪﺍﻕ ﺟﺎﺯ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺣﻜﻤﻬﻤﺎ ﺣﻜﻢ ﻣﻦ ﺗﺰﻭﺟﺖ ﺑﺪﻭﻧﻪ ﻓﻲ ﻏﻴﺮ ﺍﻟﻤﺘﻌﺔ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺇﻟﻰ ﻛﺬﺍ ﺃﻭ ﺇﻟﻰ‬ ‫ﻛﺬﺍ ﺃﻭ ﺇﻟﻰ ﻣﺠﻬﻮﻝ ﻛﺤﺮﺙ ﺃﻭ ﺣﺼﺪ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺯ ﻭﺑﻄﻞ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺛﺒﺖ ﻓﻲ ﻫﺬﻩ ﺍﻵﺟﺎﻝ ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﻣﻌﻠﻮﻡ ﺛﻢ ﺃﺭﺍﺩﺍ ﻧﻘﻀﻪ ﻓﻼ ﻳﺠﺪﺩﺍﻧﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺷﺎﺀ ﻃﻠﻘﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻗﺒﻞ ﺍﻷﺟﻞ ﻋﻠﻰ ﻧﺰﻋﻪ ﺑﺈﺷﻬﺎﺩ ﺟﺎﺯ‪ ،‬ﻭﺛﺒﺖ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﻭﻳﺰﻳﺪﺍﻥ ﻓﻲ ﺍﻷﺟﺮ ﻭﻻ ﻳﺤﻞ ﻟﻬﻤﺎ ﺃﻥ ﻳﺘﺮﻛﺎ ﺍﻷﻭﻝ ﻭﻳﻘﻌﺪﺍ ﺑﻼ ﺃﺟﻞ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩﺍ‬ ‫ﺫﻟﻚ ﺯﺍﺩﺍ ﻓﻴﻪ ﻭﻓﻲ ﺍﻷﺟﺮ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٨/٦‬ ‪ ،٣١٩‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٧١٨/٧‬ ‪.٧٢١‬‬ ‫‪355‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻭﺍﻟﺸﻐﺎﺭ‬ ‫ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﻣﻌﻠﻮﻡ ﻗﺒﻞ ﺍﻟﻌﻘﺪ ﻭﻟﻢ ﻳﺬﻛﺮﺍﻩ ﻋﻨﺪﻩ ﺻﺢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﺎ‬ ‫ﻋﻨﺪﻩ ﻋﻠﻰ ﻏﻴﺮﻩ ﺻﺢ ﻣﺎ ﺫﻛﺮﺍ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺃﺟﻞ ﻓﺎﻟﺘﺒﺲ ﻋﻠﻴﻬﻤﺎ ﺍﺗﻔﻘﺎ‬ ‫ﻋﻠﻰ ﺁﺧﺮ‪ ،‬ﻭﻋﻠﻰ ﻧﺰﻉ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺗﻴﻦ ﻓﻲ ﻋﻘﺪ‪ ،‬ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﺇﻟﻰ‬ ‫ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺍﻷﺧﺮﻯ‪ :‬ﺑﻼ ﺃﺟﻞ‪ ،‬ﻭﺑﻴﻦ ﻟﻜﻞ ﺻﺪﺍﻗﻬﺎ ﺟﺎﺯ؛ ﻭﺇﻥ ﺟﻌﻞ ﻟﻬﻤﺎ ﻓﺮﻳﻀﺔ‬ ‫ﺑﻜﺮﺍ ﺃﻭ ﺣﺮﺓ ﺃﻭ ﻣﺴﻠﻤﺔ ﻭﺍﻷﺧﺮﻯ ﺑﻀﺪﻫﺎ‪،‬‬ ‫ﻭﺍﺣﺪﺓ ﻓﻨﺼﻔﺎﻥ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺇﺣﺪﺍﻫﻤﺎ ‬ ‫ﻭﺇﻥ ﺗﺰﻭﺝ ﺇﺣﺪﺍﻫﻤﺎ ﻻ ﺑﻌﻴﻨﻬﺎ ﺇﻟﻰ ﻛﺬﺍ ﻭﺍﻷﺧﺮﻯ ﺇﻟﻰ ﻛﺬﺍ ﻟﻢ ﻳﺠﺰ ﺍﻟﻨﻜﺎﺡ)‪.(١‬‬ ‫ @‪ I‬أ م زواج ا‪,‬‬ ‫ﺟﺎﺯﺕ ﺍﻟﻤﺘﻌﺔ ﻭﺇﻥ ﻟﻌﺒﺪ ﻭﺃﻣﺔ ﻭﻃﻔﻞ ﻭﻣﺠﻨﻮﻥ‪ ،‬ﻭﺗﻠﺰﻡ ﻓﻴﻬﺎ ﺍﻟﺤﻘﻮﻕ‪ ،‬ﻗﺎﻝ‬ ‫ﻣﻌﺎ ﻭﺟﻌﻼ ‪‬‬ ‫ﺣﺪﺍ ﺛﺒﺖ ﺑﻤﻬﺮ ﺍﻟﻤﺜﻞ‬‫ﺍﻟﺸﺎﻓﻌﻲ ﺇﻥ ﺳ ‪‬ﻤﻲ ﻹﺣﺪﺍﻫﻤﺎ ﺻﺪﺍﻕ ﺃﻭ ﻫﻤﺎ ‬ ‫ﻓﺈﺫﺍ ﺗ ‪‬ﻢ ﺍﻷﺟﻞ ﺧﺮﺟﺖ ﺑﻼ ﻃﻼﻕ ﻭﻳﻌﺪ ﻃﻼﻗﺎ ﺃﻭ ﻻ ﻳﻌﺪ؟ ﻗﻮﻻﻥ؛ ﻭﺟﻪ ﺍﻟﺜﺎﻧﻲ‬ ‫ﺃﻧﻪ ﻻ ﻃﻼﻕ‪ ،‬ﻭﻛﺎﻥ ﺟﺎﺑﺮ ﻻ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻔﺪﺍﺀ ﻃﻼﻕ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻧﻔﺴﻬﺎ ﻟﺒﻠﻮﻍ ﺃﻭ ﻋﺘﻖ ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻷﺟﻞ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﻣﻨﻪ ﻓﻲ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻭﺯﻳﺎﺩﺓ ﻣﻨﻬﺎ ﻓﻲ ﺍﻷﺟﻞ ﻓﻌﻼ ﺑﻮﻟﻲ ﻭﺷﻬﻮﺩ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺫﻟﻚ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ‬ ‫ﺍﻷﺟﻞ ﺍﺣﺘﺎﺟﺎ ﺇﻟﻰ ﺍﻟﻮﻟﻲ ﻭﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﺸﻬﻮﺩ ﺟﺎﺯ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻧﻜﺎﺡ ﺟﺪﻳﺪ ﺁﺧﺮ‬ ‫ﺃﻳﻀﺎ ﻣﺴﺘﻘﻞ‪ ،‬ﻭﻻ ﻳﻌﺪ ﺧﺮﻭﺟﻬﺎ ﺑﻌﺪ ﺍﻷﺟﻞ ﻃﻼﻗﺎ ﻛﻤﺎ ﺫﻛﺮ‪ ،‬ﻓﻴﺠﻮﺯ ﺍﺗﻔﺎﻗﻬﻤﺎ‬ ‫‬ ‫ﻣﻨﺴﻮﺧﺎ‬ ‫‬‫ﺑﻌﺪﻩ ﺑﻼ ﻋﺪﺓ ﻭﻻ ﻳﺘﻮﺍﺭﺛﺎﻥ ﺑﻤﻮﺕ ﺃﺣﺪﻫﻤﺎ ﻗﺒﻞ ﺍﻷﺟﻞ ﺑﺎﺗﻔﺎﻕ ﻣﻦ ﻳﺮﺍﻩ‬ ‫ﻣﻨﺴﻮﺧﺎ ﺑﺎﻟﻨﻬﻲ‬ ‫‬‫ﺑﺂﻳﺔ ﺍﻹﺭﺙ‪ ،‬ﻭﺑﻌﺾ ﻣﻦ ﻳﺮﺍﻩ ﻏﻴﺮ ﻣﻨﺴﻮﺥ‪ ،‬ﻭﻋﻨﺪ ﻣﻦ ﻳﺮﺍﻩ‬ ‫ﻭﺟﻮﺯﻩ ﺃﻱ ﺍﻟﺘﻮﺍﺭﺙ ﻣﻦ ﻳﺮﺍﻩ ﻏﻴﺮ ﻣﻨﺴﻮﺥ‪ ،‬ﺃﻱ‪ :‬ﺟﻤﻬﻮﺭ ﻣﻦ ﻳﺮﺍﻩ ﻏﻴﺮ ﻣﻨﺴﻮﺥ ﺑﻞ‬ ‫ﺃﻭﺟﺒﻪ‪ ،‬ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﻣﻦ ﻣﺎﺕ ﻣﻨﻬﻤﺎ ﻓﻲ ﺍﻷﺟﻞ ﻓﺎﻟﻤﻴﺮﺍﺙ ﺑﻴﻨﻬﻤﺎ ﺟﺎﺭ‪،‬‬ ‫ﻭﻃﻼﻗﻪ ﻭﻇﻬﺎﺭﻩ ﻭﺇﻳﻼﺅﻩ ﺟﺎﺋﺰ ﻋﻠﻴﻪ ﺩﻭﻥ ﺍﻷﺟﻞ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻙ ﺍﻷﺟﻞ ﻗﺒﻞ ﺃﻥ‬ ‫ﺗﻨﻘﻀﻲ ﻋﺪﺓ ﺍﻟﻈﻬﺎﺭ ﻭﺍﻹﻳﻼﺀ ﺑﻄﻞ ﺍﻟﻈﻬﺎﺭ ﻭﺍﻹﻳﻼﺀ‪ ،‬ﻭﻛﻼﻡ ﺍﻟﺪﻳﻮﺍﻥ ﻛﺎﻟﻨﺺ ﻓﻲ‬ ‫ﺍﺧﺘﻴﺎﺭ ﺃﻧﻪ ﻏﻴﺮ ﻣﻨﺴﻮﺥ ﺇﺫ ﺟﺮﻯ ﻋﻠﻴﻪ ﻭﺃﺛﺒﺘﻪ ﻭﺧﺮﺝ ﻋﻠﻴﻪ‪ ،‬ﻓﻤﺎ ﺍﺳﺘﻤﺘﻌﺘﻢ ﺑﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٩/٦‬ ‪.٣٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪356‬‬ ‫ﻣﻨﻬﻦ‪ ،‬ﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ‪ :‬ﻣﻦ ﺑﻌﺪ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺑﻌﺪ ﺍﻷﺟﻞ‪ ،‬ﻭﻗﺎﻝ ﻓﻲ ﺁﺧﺮ ﻛﻼﻣﻪ‪ :‬ﻋﻦ‬ ‫ﺑﻌﺾ ﺇﻥ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻣﻨﺴﻮﺥ‪ ،‬ﻭﻋﻦ ﺑﻌﺾ ﺇﻧﻪ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻋﻦ ﺑﻌﺾ ﺇﻧﻪ ﺛﺎﺑﺖ‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﺠﻮﺍﺯ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻵﻳﺔ ﻓﻲ‬ ‫ﻋﻤﺮﺓ ﺍﻹﻣﺎﺀ ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻳﻨﻄﻠﻖ ﺇﻟﻰ ﻣﻜﻴﺔ ﻓﻴﺴﺘﻤﺘﻊ ﻣﻨﻬﺎ ﺑﻤﺎ ﻳﺘﻔﻘﺎﻥ ﻋﻠﻴﻪ ﺑﺈﺫﻥ‬ ‫ﺍﻟﻮﻟﻲ‪ ،‬ﻓﺈﺫﺍ ﺗﻢ ﺍﻷﺟﻞ ﻭﺭﻏﺒﺎ ﻓﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻛﺎﻧﺎ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﺍﻷﻭﻝ ﺇﻥ ﻟﻢ ﻳﺤﻀﺮ‬ ‫ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻟﻢ ﻳﻔﻌﻠﻪ ﺃﺣﺪ ﻣﻨﺎ ﻭﺃﺟﺎﺯﻩ ﺃﺑﻮ ﺻﻔﺮﺓ ﻭﻗﺎﻝ‪ :‬ﻟﻮ ﺃﺟﺪﻩ ﻟﻔﻌﻠﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ‬ ‫ﻃﻠﻘﻬﺎ ﻭﺍﻧﻘﻀﻰ ﺍﻟﻮﻗﺖ ﻓﻌﻠﻴﻬﺎ ﻋﺪﺓ ﺍﻟﻤﻄﻠﻘﺔ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻓﻲ ﺍﻷﺟﻞ ﻓﻌﺪﺓ ﺍﻟﻤﺘﻮﻓﻰ‬ ‫ﻋﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ﻃﻼﻕ ﻭﻻ ﻇﻬﺎﺭ ﻭﻻ ﺇﻳﻼﺀ ﻭﻻ ﻓﺪﺍﺀ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻬﺎ‬ ‫ﻳﻠﺤﻘﻬﺎ ﺫﻟﻚ ﺇﺫﺍ ﺑﻨﻴﻨﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺘﻲ ﻧﺴﺨﺖ ﻭﻧﻬﻲ‬ ‫ﻋﻨﻬﺎ ﻛﺎﻧﺖ ﺑﻼ ﺗﺰﻭﻳﺞ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﻳﻨﻮﻱ ﺃﻥ ﻳﻘﻴﻢ‬ ‫ﺃﻣﺮﺍ ﻭﻳﺨﺎﻟﻔﻪ ﺑﻘﻠﺒﻪ)‪.(١‬‬ ‫ﻣﻌﻬﺎ ﻛﺬﺍ ﺛﻢ ﻳﻔﺎﺭﻗﻬﺎ ﺑﺎﻟﻄﻼﻕ‪ ،‬ﻟﻜﻦ ﻻ ﻳﻌﺪﻫﺎ ‬ ‫  & ‪ 3‬ح ا‪5‬ر‬ ‫ﺣﺮﻡ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ)‪ ،(٢‬ﻭﻗﺪ ﻧﻬﻰ ﺍﻟﻨﺒﻲ ﮊ ﻋﻨﻪ)‪ (٣‬ﻭﻫﻮ ﺃﻥ ﻳﺰﻭﺝ ﺍﻟﺮﺟﻞ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٠/٦‬ ‪.٣٢١‬‬ ‫)‪ (٢‬ﺍﻟﺸﻐﺎﺭ‪ :‬ﺭﻓﻊ ﺍﻟﻜﻠﺐ ﺭﺟﻠﻪ ﻟﻴﺒﻮﻝ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﺍﻷﻭﻝ؛‬ ‫ﻭﻭﺟﻪ ﺍﻟﺘﺴﻤﻴﺔ‪ :‬ﺧﺴﺔ ﺫﻟﻚ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻛﻤﺎ ﺧﺲ ﺍﻟﻜﻠﺐ‪ ،‬ﻭﻛﻤﺎ ﺧﺲ ﺭﻓﻊ ﺭﺟﻠﻪ ﻭﺑﻮﻟﻪ‪ ،‬ﺃﻭ ﺃﻧﻪ‬ ‫ﻻ ﺻﺪﺍﻕ ﻓﻴﻪ ﻳﻌﻄﻰ‪ ،‬ﺇﻧﻤﺎ ﻫﻮ ﻣﺠﺮﺩ ﻧﻜﺎﺡ ﻭﻗﻀﺎﺀ ﻭﻃﺮ ﻣﻨﻪ‪ ،‬ﻛﺎﻟﻜﻠﺐ ﻳﻘﻀﻲ ﻭﻃﺮﻩ ﻣﻦ ﺍﻟﺒﻮﻝ‬ ‫ﺑﻼ ﺷﻲﺀ ﻳﻌﻄﻴﻪ‪ ،‬ﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺃﺻﻞ ﺍﻟﺸﻐﺎﺭ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﻟﺮﻓﻊ‪ ،‬ﻛﻘﻮﻟﻬﻢ‪ :‬ﺷﻐﺮ ﺍﻟﻜﻠﺐ ﺭﺟﻠﻪ ﺇﺫﺍ‬ ‫ﺭﻓﻌﻬﺎ ﻟﻠﺒﻮﻝ ﺛﻢ ﺍﺳﺘﻌﻤﻠﻮﻩ ﻓﻴﻤﺎ ﺃﺷﺒﻬﻪ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺷﻐﺮ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻓﻌﻞ ﻟﻬﺎ ﺫﻟﻚ ﻟﻠﺠﻤﺎﻉ‪ ،‬ﺛﻢ‬ ‫ﺍﺳﺘﻌﻤﻠﻮﻩ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺑﻐﻴﺮ ﻣﻬﺮ ﺇﺫﺍ ﻛﺎﻥ ﻭﻃ ﺌﺎ ﺑﻮﻁﺀ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺮﺟﻞ ﻳﻘﻮﻝ‪ :‬ﺷﺎﻏﺮﻧﻲ ﺃﻧﻜﺤﻨﻲ‬ ‫ﻭﻟﻴﺘﻚ ﺑﻼ ﺻﺪﺍﻕ ﻭﺃﻧﻜﺤﻚ ﻭﻟﻴﺘﻲ ﺑﻼ ﺻﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻤﻲ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ ﻟﺨﻠﻮﻩ ﻋﻦ ﺍﻟﺼﺪﺍﻕ‪،‬‬ ‫ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺑﻠﺪﺓ ﺷﺎﻏﺮﺓ‪ ،‬ﺃﻱ‪ :‬ﺧﺎﻟﻴﺔ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺍﺳﺘﻌﻤﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺬﻱ ﻳﺬﻛﺮﻩ‪.‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﺸﻐﺎﺭ‪ ،‬ﺡ‪.٥١١٢ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٠/٦‬ ‪.٣٢١‬‬ ‫‪357‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻭﺍﻟﺸﻐﺎﺭ‬ ‫ﺃﻳﻀﺎ ﻭﻻ ﻳﺨﺘﺺ ﺑﺎﻟﺒﻨﺘﻴﻦ ﻭﺍﻷﺧﺘﻴﻦ‪،‬‬ ‫ﻭﻟﻴﺘﻪ ﻟﺮﺟﻞ ﻋﻠﻰ ﺃﻥ ﻳﺰﻭﺝ ﻫﻮ ﻟﻪ ﻭﻟﻴﺘﻪ ‬ ‫ﻭﺫﻛﺮﻫﻦ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺗﻤﺜﻴﻞ ﻻ ﺗﻘﻴﻴﺪ ﺑﺎﺗﻔﺎﻕ‪ ،‬ﻭﺍﻟﻤﺜﺎﻝ ﻻ ﻳﺨﺼﺺ‪ ،‬ﺑﻞ ﺗﻔﺴﻴﺮﻩ‬ ‫ﻭﺍﻟﺘﻤﺜﻴﻞ ﻟﻪ ﻣﻦ ﻛﻼﻡ ﺍﻟﺮﺍﻭﻱ ﻭﻳﺠﻌﻼ ﺻﺪﺍﻕ ﻫﺬﻩ ﺑﺼﺪﺍﻕ ﺗﻠﻚ ﺃﻭ ﺻﺪﺍﻕ ﻛﻞ‬ ‫ﺑﻨﻜﺎﺡ ﺍﻷﺧﺮﻯ‪ ،‬ﺃﻭ ﻓﺮﺝ ﻛﻞ ﺑﻔﺮﺝ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺳﻮﺍﺀ ﻋﻴ ﻨﺎ‬ ‫ﺻﺪﺍﻗﻴﻬﻤﺎ ﺃﻡ ﻻ‪ ،‬ﻭﻻ ﻳﻌﻄﻲ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻟﻮ ﻋﻴﻨﺎﻩ ﺑﻞ ﻳﻘﻮﻝ ﻛﻞ‬ ‫ﻣﺜﻼ‪ :‬ﺇﻥ ﺍﻟﺼﺪﺍﻕ ﺍﻟﺬﻱ ﻭﺟﺐ ﻋﻠﻴﻚ ﻗﺪ ﺗﺮﻛﺘﻪ ﺑﺪﻝ ﺍﻟﺬﻱ ﻭﺟﺐ ﻋﻠﻲ‪،‬‬‫ﻣﻨﻬﻤﺎ ‬ ‫ﻭﺃﻳﻀﺎ ﻟﻴﺲ ﺍﻟﺼﺪﺍﻕ ﻟﻬﻤﺎ‬ ‫‬‫ﻭﻓﻲ ﺫﻟﻚ ﺗﻌﻄﻴﻞ ﻟﻠﺼﺪﺍﻕ‪ ،‬ﻭﻧﻜﺎﺡ ﺑﺪﻭﻥ ﺍﻟﺼﺪﺍﻕ‪،‬‬ ‫ﻓﻜﻴﻒ ﻳﻬﺒﺎﻧﻪ)‪.(١‬‬ ‫ @ ‪ 3 N8 *!,‬ح ا‪5‬ر @‪ I‬أ م‬ ‫ﺇﻥ ﻓﻌﻼ ﻭﺟﺐ ﻟﻜﻞ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ ﺇﻥ ﻣﺴﺖ ﻭﻻ ﺷﻲﺀ ﻟﻬﺎ ﺇﻥ ﻟﻢ ﺗﻤﺲ ﻣﻦ‬ ‫ﺃﺑﺪﺍ ﺇﻥ ﻣﺲ‪ ،‬ﻭﻫﻮ‬ ‫‬‫ﺻﺪﺍﻕ ﺃﻭ ﻣﺘﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻣﺘﺎ‪ ،‬ﻓﻴﻔﺮﻗﺎﻥ ﻭﻻ ﻳﺠﺘﻤﻌﺎﻥ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ﺃﺟﻤﻌﻮﺍ ﺃﻥ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻟﻜﻦ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ‬ ‫ﺻﺤﺘﻪ؛ ﻓﺎﻟﺠﻤﻬﻮﺭ ﻋﻠﻰ ﺍﻟﺒﻄﻼﻥ‪ ،‬ﻭﻋﻦ ﻣﺎﻟﻚ ﻳﻔﺴﺦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻻ ﺑﻌﺪﻩ‪،‬‬ ‫ﻭﺃﺟﺎﺯﺗﻪ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺃﻭﺟﺒﻮﺍ ﻣﻬﺮ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﺑﻦ ﺣﻨﺒﻞ ﻭﺣﻤﻠﻮﺍ ﺍﻟﻨﻬﻲ‬ ‫ﻋﻠﻰ ﺍﻟﺘﻨﺰﻳﻪ‪ ،‬ﻭﺇﻥ ﻗﻴﻞ‪ :‬ﺍﻟﻨﻬﻲ ﻟﻠﺘﺤﺮﻳﻢ‪ ،‬ﺑﻘﻲ ﺃﻥ ﺍﻟﻨﻬﻲ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻔﺴﺎﺩ ﺃﻭ‬ ‫ﻻ ﻳﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﺤﺮﻳﻢ ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﺎﻟﻤﺲ ﺟﺮﻭﺍ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﺇﺫ ﻗﺎﻝ‪ :‬ﻭﺇﻥ‬ ‫ﻣﺲ ﺣﺮﻣﺖ‪.‬‬ ‫ﻭﻻ ﺗﻮﺍﺭﺙ ﻓﻴﻪ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻳﻔﺴﺦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﻳﺜﺒﺖ ﺑﻌﺪﻩ‬ ‫ﺑﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺃﻗﻞ ﻣﻤﺎ ﺳﻤﻰ‪ ،‬ﻭﺇﻥ ﺳ ‪‬ﻤﻴﺎ ﻟﻮﺍﺣﺪﺓ‬ ‫ﻓﻤﺮﻛﺐ ﻣﻦ ﺍﻟﻮﺟﻬﻴﻦ‪ ،‬ﻭﻛﻞ ﻋﻠﻰ ﺣﻜﻤﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻴﻨﺎ ﺻﺪﺍﻗﻴﻬﻤﺎ ﻓﻠﻴﺲ‬ ‫ﺑﺸﻐﺎﺭ ﻭﻟﻮ ﺗﺴﺎﻭﻳﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻋﻴﻨﺎﻩ ﻟﻮﺍﺣﺪﺓ ﻓﻬﻮ ﻟﻬﺎ‪ ،‬ﻭﻟﻸﺧﺮﻯ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢١/٦‬ ‪ ،٣٢٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٥٨ ،١٤١/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪358‬‬ ‫ﻭﻫﻮ ﻧﻜﺎﺡ ﻻ ﺷﻐﺎﺭ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﺳ ‪‬ﻤﻴﺎ ﺍﻟﺼﺪﺍﻗﻴﻦ ﻭﺗﻔﺎﺿﻼ ﻓﻠﻴﺲ‬ ‫ﺷﻐﺎﺭﺍ ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺯﻭﺟﻨﻲ ﻭﻟﻴﺘﻚ ﻋﻠﻰ ﻛﺬﺍ‪ ،‬ﻭﺃﺯﻭﺟﻚ ﻭﻟﻴﺘﻲ ﺑﻼ ﺻﺪﺍﻕ ﻓﺸﻐﺎﺭ‪،‬‬ ‫‬ ‫ﻭﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺃﻧﻪ ﺳ ‪‬ﻤﻲ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ ﻟﺨﻠﻮﻩ ﻋﻦ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺃﻧﻪ ﻣﺤﺮﻡ‬ ‫ﺑﺎﺗﻔﺎﻕ ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﻻ ﺷﻐﺎﺭ ﻓﻲ ﺍﻹﺳﻼﻡ«)‪ (١‬ﻭﺇﻧﻪ ﺇﻣﺎ ﺻﺮﻳﺢ ﻭﻫﻮ ﺃﻥ ﻳﻘﻮﻝ‪:‬‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﻟﻬﺎ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺇﻥ ﻣﺲ‪ ،‬ﻭﺇﻣﺎ ﻭﺟﻪ‬ ‫ﺯﻭﺟﻨﻲ ﻭﻟﻴﺘﻚ ﺑﻐﻴﺮ ﺷﻲﺀ ﻓﻴﻔﺴﺦ ‬ ‫ﻭﻫﻮ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺯﻭﺟﻨﻲ ﺑﻤﺎﺋﺔ ﻋﻠﻰ ﺃﻥ ﺃﺯﻭﺟﻚ ﺑﻤﺎﺋﺔ ﻓﻴﻔﺴﺦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪،‬‬ ‫ﻭﻳﺜﺒﺖ ﺇﻥ ﻣﺲ‪ ،‬ﻭﻟﻬﺎﻣﻦ ﺍﻟﻤﺴﻤﻰ ﻭﺻﺪﺍﻕ ﺍﻟﻤﺜﻞﻣﺎ ﻫﻮ ﺃﻛﺜﺮ‪ ،‬ﻭﻻ ﺷﻲﺀ ﺇﻥ‬ ‫ﻟﻢ ﺗﻤﺲ ﻭﺇﻣﺎ ﻣﺮﻛﺐ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺯﻭﺟﻨﻲ ﺑﻐﻴﺮ ﺷﻲﺀ ﻋﻠﻰ ﺃﻥ ﺃﺯﻭﺟﻚ‬ ‫ﺑﻤﺎﺋﺔ‪ ،‬ﻓﻴﻔﺴﺦ ﻧﻜﺎﺡ ﻣﻦ ﻟﻢ ﻳﺴﻢ ﻭﻟﻮ ﻣﺲ‪ ،‬ﻭﻟﻬﺎ ﺑﻪ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻣﻦ ﺳﻤﻰ ﻟﻬﺎ ﻓﻠﻬﺎ‬ ‫ﺍﻷﻛﺜﺮ ﺇﻣﺎ ﻫﻮ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﻳﻔﺴﺦ ﻗﺒﻞ ﺍﻟﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻟﻤﺜﻞ)‪.(٢‬‬ ‫ ‪ 3‬ح ا‪5‬ر ﻺ@ء‬ ‫ﻻ ﺷﻐﺎﺭ ﻓﻲ ﺍﻹﻣﺎﺀ ﻷﻥ ﺻﺪﺍﻗﻬﻦ ﻟﻤﻮﺍﻟﻴﻬﻦ ﻭﻗﺪ ﺗﻘﺎﺻﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﺫﻟﻚ ﻷﻧﻪ ﻧﻜﺎﺡ ﺑﻼ ﺻﺪﺍﻕ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﺠﺎﺋﺰ ﺃﻥ ﻳﻌﻴﻨﺎ ﺻﺪﺍﻗﺎ ﻭﻳﺘﻮﺍﻫﺒﺎ‪ ،‬ﻷﻥ ﺻﺪﺍﻕ‬ ‫ﺍﻷﻣﺔ ﻣﻠﻚ ﻟﺴﻴﺪﻫﺎ‪ ،‬ﻭﺻﻮﺭﺓ ﺍﻷﻭﻝ ﺃﻥ ﺗﻜﻮﻥ ‬ ‫ﻣﺜﻼ ﻟﺰﻳﺪ ﺃﻣﺔ ﻻ ﻳﺤﻞ ﻟﻪ ﺗﺴﺮﻳﻬﺎ‬ ‫ﺑﺄﻥ ﻛﺎﻧﺖ ﺳﺮﻳﺔ ﻷﺑﻴﻪ ﺃﻭ ﻛﺎﻥ ﺃﺑﻮﻩ ﺍﺳﺘﻤﺘﻊ ﻣﻨﻬﺎ ﻭﻟﻮ ﺑﻤﺲ ﺃﻭ ﻧﻈﺮ ﺑﺎﻃﻦ‪ ،‬ﺃﻭ‬ ‫ﻛﺎﻧﺖ ﻻﺑﻨﻪ ﺳﺮﻳﺔ ﺃﻭ ﺍﺳﺘﻤﺘﻊ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﻓﻮﻗﻪ ﺃﻭ ﺗﺤﺘﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻫﻮ ﺑﻨﻔﺴﻪ‬ ‫ﺟﺎﻣﻌﻬﺎ ﻓﻲ ﺍﻟﺤﻴﺾ ﺃﻭ ﺍﻟﻨﻔﺎﺱ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﻳﻢ ﺑﻬﻤﺎ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﺪﺑﺮ‪ ،‬ﻭﻧﺤﻮ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ‪ ،‬ﻭﺗﻜﻮﻥ ﻟﻌﻤﺮﻭ ﺃﻣﺔ ﻛﺬﻟﻚ ﻭﻟﻴﺲ ﻟﻬﻤﺎ ﻃﻮﻝ ﺇﻟﻰ ﺍﻟﺤﺮﺓ‬ ‫ﺷﻐﺎﺭﺍ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﻴﺪﺕ ﺫﻟﻚ‬ ‫‬‫ﻓﻴﺰﻭﺝ ﻛﻞ ﻣﻨﻬﻤﺎ ﺃﻣﺘﻪ ﻵﺧﺮ ﻓﻴﺠﻮﺯ ﺫﻟﻚ ﻭﻻ ﻳﺴﻤﻰ‬ ‫ﺑﺄﻥ ﻻ ﻳﺤﻞ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺃﻣﺘﻪ؛ ﻷﻧﻪ ﺇﺫﺍ ﺣﻠﺖ ﻟﻪ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻧﻜﺎﺡ ﺃﻣﺔ ﻏﻴﺮﻩ ﺑﻞ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﺗﺤﺮﻳﻢ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ‪ ،‬ﻭﺑﻄﻼﻧﻪ‪ ،‬ﺡ‪.١٤١٥ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٢/٦‬ ‪.٣٢٤‬‬ ‫‪359‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ ﻭﺍﻟﺸﻐﺎﺭ‬ ‫ﻳﺘﺴﺮﻯ ﺃﻣﺘﻪ ﻭﻳﻜﺘﻔﻲ ﺑﻬﺎ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺸﺘﺮﻁ ﻟﺘﺰﻭﺝ ﺍﻷﻣﺔ ﻋﺪﻡ ﺍﻟﻄﻮﻝ‪ ،‬ﻭﺧﻮﻑ‬ ‫ﺍﻟﻌﻨﺖ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﺇﺭﺷﺎﺩ ﻓﻘﻂ؛ ﻟﻢ ﻳﺸﺘﺮﻁ ﺃﻥ ﻻ ﺗﺤﻞ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺃﻣﺔ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﺣﺮﻣﺖ ﺃﻣﺔ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﺛﻤﻨﻬﺎ ﻣﺎ ﻳﺘﺰﻭﺝ ﺑﻪ ﺣﺮﺓ‬ ‫ﻗﻄﻌﺎ‪.‬‬ ‫ﺷﻐﺎﺭﺍ ‬ ‫‬‫ﻟﻢ ﻳﻜﻦ‬ ‫ﻗﺎﻟﻮﺍ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻳﻜﻮﻥ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ ﺑﻴﻦ ﺍﻷﺣﺮﺍﺭ ﻭﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﻣﻊ ﺍﻷﺣﺮﺍﺭ‬ ‫ﻭﺍﻟﻌﺒﻴﺪ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ؛ ﻭﻇﺎﻫﺮ ﻛﻼﻣﻬﻢ ﺇﻥ ﺯﻭﺝ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻵﺧﺮ ﻭﻟﻴﺘﻪ‪ ،‬ﻭﺍﻵﺧﺮ‬ ‫ﺷﻐﺎﺭﺍ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻋﻨﺪﻱ ﺑﻞ ﻫﻮ ﺷﻐﺎﺭ‪ ،‬ﻷﻥ ﻓﻴﻪ ﺗﺰﻭﺝ ﺣﺮﺓ‬ ‫‬‫ﻟﻪ ﺃﻣﺘﻪ ﻓﻠﻴﺲ‬ ‫ﻋﻠﻰ ﺃﻥ ﺻﺪﺍﻗﻬﺎ ﺻﺪﺍﻕ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻋﻴﻦ ﺍﻟﻌﻠﺔ ﺍﻟﻤﺎﻧﻌﺔ ﻣﻦ ﺍﻟﺼﺪﺍﻕ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٤/٦‬ ‪.٣٢٥‬‬ ‫‪360‬‬ ‫ب  ‪ 3‬ح ا<‬ ‫ @‪ I‬أ م زواج ا<‬ ‫ﻻ ﻳﺼﺢ ﻧﻜﺎﺡ ﻋﺒﺪ ﺃﻭ ﺃﻣﺔ ﻭﻻ ﻃﻼﻕ ﻣﻦ ﻋﺒﺪ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻭﺇﻥ ﺟﻌﻞ ﺑﻴﺪﻫﺎ‬ ‫ﺑﺈﺫﻥ ﺳﻴﺪﻫﺎ ﻭﻻ ﻣﺮﺍﺟﻌﺔ ﻭﻻ ﻇﻬﺎﺭ ﻭﻻ ﺇﻳﻼﺀ ﺃﻭ ﻓﺪﺍﺀ ﺇﻻ ﺑﺈﺫﻥ ﺳﻴﺪ ﻓﻠﻮ ﺭﺍﺟﻌﻬﺎ‬ ‫ﺯﻭﺟﻬﺎ ﻋﻦ ﻓﺪﺍﺀ ﻟﻢ ﻳﺠﺰ ﺇﻻ ﺑﺈﺫﻥ ﺳﻴﺪ ﻭﺇﻥ ﻓﻌﻞ ﻋﺒﺪ ﺃﻭ ﺃﻣﺔ ﺷﻴ ﺌﺎ ﻣﻦ ﺫﻟﻚ ﺑﻼ‬ ‫ﺇﺫﻥ ﺳﻴﺪ ﺛﻢ ﺃﺟﺎﺯ ﺍﻟﺴﻴﺪ ﺟﺎﺯ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺰﻭﺝ ﻣﻤﻠﻮﻛﻪ ﺍﻟﺬﻱ ﺟﻌﻞ ﻓﻴﻪ ﻭﺻﻴﺘﻪ ﺃﻭ‬ ‫ﺍﺳﺘﺄﺟﺮﻩ ﻻ ﺍﻟﺬﻱ ﺭﻫﻨﻪ ﺃﻭ ﻏﺼﺐ ﺣﺘﻰ ﻳﻔﻜﻪ‪ ،‬ﻭﺃﺟﻴﺰ ﺇﻥ ﺭﺟﻊ ﺑﻌﺪ ﺃﻭ ﻓﻚ ﻋﻠﻰ‬ ‫ﺍﻟﻌﻘﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺗﺰﻭﻳﺞ ﻋﻘﻴﺪ ﺃﻭ ﻣﺸﺘﺮﻙ ﻋﻨﺎ ﻧﺎ ﺑﻼ ﺇﺫﻥ‪ ،‬ﻭﺟﺎﺯ ﻣﻦ‬ ‫ﺍﻟﻤﻘﺎﺭﺽ ﺑﺈﺫﻥ ﺭﺏ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺑﻼ ﺇﺫﻥ ﻣﻘﺎﺭﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﻛﺎﻥ ﺭﺑﺢ‪،‬‬ ‫ﻭﻻ ﻳﺰﻭﺟﻪ ﺍﻟﻤﺸﺎﺭﻙ ﻓﻲ ﺭﺑﺤﻪ‪ ،‬ﻭﺟﺎﺯ ﻣﻦ ﺻﺎﺣﺒﻪ ﻭﻳﺰﻭﺝ ﺟﺎﻧﻴﻪ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﺇﻧﻪ ﻟﻪ‪ ،‬ﻻ ﻟﻮﻟﻲ ﺍﻟﻤﻘﺘﻮﻝ ﻭﻻ ﺇﺭﺙ ﻭﻻ ﺷﻬﺎﺩﺓ ﻭﺇﻥ ﺑﺈﺫﻥ‪ ،‬ﻓﻠﻮ ﻣﺎﺗﺖ ﺃﻣﺘﻪ ﺃﻭ ﻋﺒﺪﻩ‬ ‫ﻓﺄﺟﺎﺯ ﻟﻮﺍﺭﺛﻪ ﺇﺭﺛﻪ ﻟﻢ ﻳﻜﻦ ﺇﺭﺛﺎ‪ ،‬ﺑﻞ ﻫﺒﺔ ﺇﻥ ﺻﺮﺡ ﺑﻬﺎ ﻭﺟﺎﺯ ﺑﻪ ﻣﺒﺎﻳﻌﺘﻪ ﺍﻟﺒﻴﻊ ﻟﻪ‬ ‫ﻭﺍﻟﺸﺮﺍﺀ ﻣﻨﻪ‪ ،‬ﻭﺍﻹﺟﺎﺭﺓ ﻭﻏﻴﺮﻫﺎ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﺮﺟﻪ ﻟﻠﺘﺠﺎﺭﺓ ﺟﺎﺯ ﺇﻗﺮﺍﺭﻩ ﻓﻲ‬ ‫ﺿﻴﻌﺘﻪ‪ ،‬ﻭﻳﺆﺧﺬ ﻣﻨﻪ‪ ،‬ﻭﻳﺴﻠﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺍﻟﺘﻮﻛﻴﻞ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﻻ ﻭﺻﺎﻳﺘﻪ ﺇﻻ‬ ‫ﺇﻥ ﺃﺟﺎﺯﻫﺎ ﺳﻴﺪﻩ ﻭﻻ ﻳﺪﺍﻳﻨﻪ ﺃﺣﺪ ﺇﻻ ﺑﺈﺫﻥ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻟﺰﻡ ﺳﻴﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻣﻪ‬ ‫ﺭﻗﺒﺘﻪ ﻓﻤﺎ ﺩﻭﻧﻬﺎ‪.‬‬ ‫ﻭﻻ ﻳﻌﻘﺪ ﻋﻠﻴﻪ ﺷﺮﻳﻚ ﻓﻴﻪ ﺩﻭﻥ ﺁﺧﺮ‪ ،‬ﻭﺟﺎﺯ ﺑﻴﻊ ﻧﺼﻴﺒﻪ ﻓﻴﻪ ﻭﻫﺒﺘﻪ ﻭﺃﻋﻄﺎﻩ‬ ‫ﺃﻋﻨﻲ‪ :‬ﻧﺼﻴﺒﻪ ﻓﻲ ﺃﺭﺵ ﺃﻭ ﺻﺪﺍﻕ‪ ،‬ﺃﻭ ﻓﻲ ﺩﻳﻦ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻣﻦ ﻛﻞ ﻣﺎ ﻟﺰﻣﻪ ﺃﻭ‬ ‫‪361‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﺍﻟﺘﺰﻣﻪ ﻛﻨﺼﻒ ﻭﺛﻠﺚ ﻭﺃﻗﻞ‪ ،‬ﻭﺃﻛﺜﺮ ﻻ ﻋﻀﻮ ﻣﻨﻪ ﺃﻭ ﺃﻋﻀﺎﺀ‪ ،‬ﻓﻠﻮ ﺑﺎﻉ ﺭﺃﺳﻪ ﺃﻭ ﻳﺪﻩ‬ ‫ﺃﻭ ﻣﻦ ﺳﺮﺗﻪ ﺇﻟﻰ ﺭﺃﺳﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﺿﻤﻦ ﺷﻘﺺ‪ ،‬ﺃﻱ‪ :‬ﺳﻬﻢ ﺷﺮﻳﻜﻪ‬ ‫ﺇﻥ ﺩﺑﺮﻩ ﺃﻭ ﻛﺎﺗﺒﻪ ﺃﻭ ﺃﻋﺘﻘﻪ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ﺃﻋﺘﻖ‬ ‫ﺷﻘﺼﺎ ﻓﻲ ﻋﺒﺪ ﻓﻬﻮ ﺣﺮ ﺑﺠﻤﻴﻌﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﺷﺮﻳﻚ ﺩﻓﻊ ﺇﻟﻴﻪ ﻗﻴﻤﺔ ﻧﺼﻴﺒﻪ«)‪.(١‬‬ ‫‬ ‫  وج ا‪!@ N2‬أة @‪ I‬ا!ب‬ ‫ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﻤﻮﻟﻰ ﺑﺎﻣﺮﺃﺓ ﻣﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻏﺮﻫﻢ ﺑﺬﻟﻚ ﻭﻟﻢ ﻳﻌﻠﻤﻬﻢ ﺃﻧﻪ ﻣﻮﻟﻰ‪،‬‬ ‫ﻓﺎﻟﻨﻜﺎﺡ ﻓﺎﺳﺪ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﻠﻬﺎ ﺍﻟﻤﻬﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺩﺧﻞ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﺎ ﺷﻲﺀ‪.‬‬ ‫ﻭﻟﻮ ﺗﺰﻭﺝ ﺭﺟﻞ ﺑﻤﻤﻠﻮﻛﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺣﺮ‪ ،‬ﺛﻢ ﻇﻬﺮ ﺃﻧﻪ ﻣﻤﻠﻮﻙ‪ ،‬ﺇﻥ ﺗﺰﻭﻳﺠﻪ‬ ‫ﻻ ﻳﺼﺢ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺘﻤﻪ ﻟﻪ ﺳﻴﺪﻩ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺼﺪﺍﻕ ﻓﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻳﻜﻮﻥ ﺻﺪﺍﻗﻬﺎ ﻓﻲ ﺭﻗﺒﺔ‬ ‫ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﻣﻮﺳﻰ‪ :‬ﻟﻬﺎ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﺳﻜﺖ ﻭﻟﻢ ﻳﻘﻞ‪ :‬ﺇﻧﻪ ﺣﺮ‪ ،‬ﻭﻻ ﺇﻧﻪ ﻋﺒﺪ‪ ،‬ﻭﺯﻭﺟﻮﻩ‪ ،‬ﻓﺈﻥ ﺃﺗ ‪‬ﻢ ﻣﻮﻻﻩ‬ ‫ﺍﻟﺘﺰﻭﻳﺞ ﺗ ‪‬ﻢ‪ ،‬ﻭﺇﻥ ﻧﻘﻀﻪ ﺍﻧﺘﻘﺾ‪ ،‬ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ؛ ﻷﻧﻪ ﻟﻢ ﻳﻐﺮﻫﻢ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻗﺪ ﺃﻋﻄﺎﻫﺎ‪ ،‬ﻭﻧﺰﻉ ﺍﻟﻌﺒﺪ ﻣﻮﺍﻟﻴﻪ‪ ،‬ﻓﻠﻬﻢ ﻋﺒﺪﻫﻢ‪ ،‬ﻭﺍﺳﺘﺮﺟﺎﻉ‬ ‫ﻣﺎ ﻛﺎﻥ ﺃﻋﻄﺎﻫﺎ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻤﻀﻮﺍ ﻟﻪ ﻧﻜﺎﺣﻪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﺩﻓﻌﻪ ﺍﻟﻌﺒﺪ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻗﺪ ﺍﺳﺘﻬﻠﻜﺘﻪ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻬﺎ ﻏﺮﻡ ﻣﺎ ﺫﻫﺐ‪،‬‬ ‫ﻭﺇﻥ ﻋﺘﻖ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻌﻠﻴﻪ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﺇﺫﺍ ﺯﻋﻢ ﻋﻨﺪ ﺗﺰﻭﻳﺠﻬﺎ‪ :‬ﺃﻧﻪ ﺣﺮ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٦/٦‬ ‪ ،٣٢٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٦٤٨/٧‬ﻭﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٨٩ ،٥٨٨/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪362‬‬ ‫  وج ا‪!6 /‬ة‬ ‫ﺇﻥ ﺃﺫﻥ ﺍﻟﺴﻴﺪ ﻟﻌﺒﺪﻩ‪ ،‬ﺃﻥ ﻳﺘﺰﻭﺝ ﻣﻤﻠﻮﻛﺔ‪ ،‬ﻓﺘﺰﻭﺝ ﺣﺮﺓ ﻓﺎﻟﻨﻜﺎﺡ ﺑﺎﻃﻞ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﻓﻲ ﻋﺒﺪ ﺩﺱ ﻧﻔﺴﻪ ﺇﻟﻰ ﻗﻮﻡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺣﺮ‪ ،‬ﻓﺰﻭﺟﻮﻩ‪ ،‬ﺇﻥ ﻟﻤﻮﺍﻟﻴﻪ ﺃﻥ ﻳﻔﺮﻗﻮﺍ ﺑﻴﻨﻪ‬ ‫ﻭﺑﻴﻦ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪.‬‬ ‫ﻓﺈﻥ ﻋﻠﻢ ﻣﻮﺍﻟﻴﻪ ﻓﺘﺮﻛﻮﻩ ﻭﺃﺟﺎﺯﻭﺍ ﻟﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺗﺰﻭﺝ ﺑﻐﻴﺮ ﺇﺫﻧﻬﻢ‪ ،‬ﻓﻘﺪ ﺟﺎﺯ‬ ‫ﻧﻜﺎﺣﻪ‪ ،‬ﺇﺫﺍ ﺃﺟﺎﺯﻭﻩ‪ ،‬ﻭﺇﻥ ﻋﺘﻖ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﻣﻮﺍﻟﻴﻪ ﺑﻨﻜﺎﺣﻪ ﻓﻨﻜﺎﺣﻪ ﺟﺎﺋﺰ‪ ،‬ﻭﻻ‬ ‫ﺑﺄﺱ ﻋﻠﻴﻪ ﻓﻲ ﺍﻣﺮﺃﺗﻪ‪.‬‬ ‫ﻭﺇﻥ ﺟﺎﺀ ﻋﺒﺪ ﻻﻣﺮﺃﺓ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺣﺮ‪ ،‬ﻭﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻧﻪ ﺣﺮ‪ ،‬ﺛﻢ ﺻﺢ ﺃﻧﻪ‬ ‫ﻣﻤﻠﻮﻙ‪ ،‬ﺇﻧﻬﺎ ﺑﺎﻟﺨﻴﺎﺭ‪ ،‬ﺇﻥ ﺷﺎﺀﺕ ﺃﻗﺎﻣﺖ ﻣﻌﻪ ﻭﺇﻥ ﺷﺎﺀﺕ ﻓﺎﺭﻗﺘﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺼﺪﺍﻕ ﻓﻔﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺠﻨﺎﻳﺔ‪ ،‬ﻓﻲ ﺭﻗﺒﺔ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻗﻮﻝ‪:‬‬ ‫ﺇﻧﻪ ﻋﻠﻴﻪ ﺇﺫﺍ ﻋﺘﻖ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻋﻠﻴﻪ؛ ﻷﻧﻬﺎ ﺃﻣﻜﻨﺘﻪ ﻣﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻣﻦ‬ ‫ﻏﻴﺮ ﻣﺴﺄﻟﺔ ﻋﻨﻪ‪.‬‬ ‫ﺇﻥ ﺃﺭﺍﺩﺕ ﺍﻣﺮﺃﺓ ﺃﻥ ﺗﺘﺰﻭﺝ ﺑﻤﻮﻟﻰ‪ ،‬ﻭﻛﺮﻩ ﺃﻫﻠﻬﺎ ﺫﻟﻚ‪ :‬ﺇﻧﻪ ﺇﻥ ﺯﻭﺟﻬﺎ ﺭﺟﻞ‬ ‫ﺇﻟﻲ ﺃﻥ ﻻ ﺗﺘﺰﻭﺝ ﺇﻻ ﺑﺄﻣﺮ ﺍﻟﺴﻠﻄﺎﻥ‪.‬‬ ‫ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺑﺮﺿﺎﻫﺎ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺃﺣﺐ ‪‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﻣﻮﻟﻰ ﻣﻠﻚ ﻋﺮﺑﻴﺔ‪ ،‬ﻓﺄﻧﻜﺮ ﺭﺟﻞ ﻣﻦ ﻓﺼﻴﻠﺘﻬﺎ‪ ،‬ﻭﻟﻮ ﺑﻌﺪ ﺣﻴﻦ‪ ،‬ﺇﻧﻪ‬ ‫ﻟﻪ ﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﺪﺧﻞ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺇﻻ‬ ‫ﺃﻥ ﻳﻄﻠﺐ ﺫﻟﻚ‪ ،‬ﺃﻭﻟﻰ ﺍﻟﻨﺎﺱ ﺑﻬﺎ‪ ،‬ﺑﻌﺪ ﻭﻟﻴﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﺗﺰﻭﺝ ﻋﺒﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺣﺮﺓ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺠﺎﺋﺰ‪ ،‬ﻭﻟﻮ ﻛﺮﻩ‬ ‫ﺃﺣﺪ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻬﺎ ﺫﻟﻚ؛ ﻷﻥ ﺍﻹﺳﻼﻡ ﻳﻌﻠﻮ ﻭﻻ ﻳﻌﻠﻰ‪ ،‬ﻭﺇﻥ ﺃﺑﻰ ﺃﻭﻟﻴﺎﺅﻫﺎ ﻣﻦ‬ ‫ﺗﺰﻭﻳﺠﻬﺎ‪ ،‬ﺯﻭﺟﻬﺎ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺳﻠﻄﺎﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ)‪.(١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٩٠ ،٥٨٩/٧‬‬ ‫‪363‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ @‪ 3  I‬ح ‪ B[3‬اﻷ‪0‬‬ ‫ﻧﻜﺎﺡ ﺭﻗﻴﻖ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻟﺨﻠﻴﻔﺘﻬﻤﺎ ﺇﻥ ﻛﺎﻥ ﻟﻬﻤﺎ ﺧﻠﻴﻔﺔ ﺃﻭ ﻭﻟﻴﻬﻤﺎ ﺇﻥ‬ ‫ﻟﻢ ﻳﻜﻦ ﻟﻬﻤﺎ ﺧﻠﻴﻔﺔ‪ ،‬ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﻟﻠﺨﻠﻴﻔﺔ ﻭﺍﻟﻮﻟﻲ ﺗﺰﻭﻳﺞ ﺭﻗﻴﻖ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻭﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﻭﺃﺷﺎﺭ ﺑﺬﻛﺮ ﺫﻟﻚ ﻫﻨﺎ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﺣﻜﻢ ﻓﻲ ﻧﻜﺎﺣﻬﻤﺎ ﻟﻠﻴﺘﻴﻢ‬ ‫ﻭﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻋﻘﻞ ﺍﻟﻴﺘﻴﻢ ﻭﻛﺎﻥ ﺑﺤﺪ ﻣﻦ ﻳﺰﻭﺝ ﻭﻟﻴﺘﻪ ﺟﺎﺯ ﻟﻪ ﺗﺰﻭﻳﺞ‬ ‫ﻋﺒﺪﺍ ﺃﻭ ﺃﻣﺔ ﺃﻥ ﺗﻜﻞ ﺗﺰﻭﻳﺠﻪ‬ ‫ﻋﺒﺪﺍ ﺃﻭ ﺃﻣﺔ ﻭﺍﻷﺟﻮﺩ ﻓﻲ ﻣﻤﻠﻮﻙ ﺍﻣﺮﺃﺓ ‬ ‫ﺭﻗﻴﻘﻪ ‬ ‫ﻭﺍﻟﺘﻄﻠﻴﻖ ﻋﻨﻪ ﻭﺍﻟﻔﺪﺍﺀ ﻭﺍﻟﺮﺟﻌﺔ ﻭﺍﻟﺨﻴﺎﺭ ﻟﻮﻟﻴﻬﺎ ﺑﺄﻥ ﺗﺄﻣﺮﻩ ﺑﺘﺰﻭﻳﺠﻪ ﻭﺇﻥ ﺃﻣﺮﺕ‬ ‫ﻏﻴﺮﻩ ﺑﺘﺰﻭﻳﺠﻪ ﺟﺎﺯ ﻭﺇﻥ ﺯﻭﺟﺘﻪ ﻭﻣﺲ ﻭﻗﻌﺖ ﺍﻟﺤﺮﻣﺔ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﻨﻔﺴﻪ ﺃﻭ‬ ‫ﺑﻮﻟﻴﻬﺎ ﺃﻭ ﻏﻴﺮﻩ ﺑﻼ ﺃﻣﺮﻫﺎ ﻭﻣﺲ ﻓﻜﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﺃﺟﺎﺯﺕ ﺗﺰﻭﻳﺞ ﻣﺰﻭﺟﻪ ﻗﺒﻞ ﺍﻟﻤﺲ‬ ‫ﺟﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺯ ﻭﻟﻮ ﺑﻌﺪﻩ ﻭﻻ ﺗﺄﻣﺮ ﻋﺒﺪﻫﺎ ﺃﻭ ﺃﻣﺘﻬﺎ ﺑﺎﻟﺘﺰﻭﺝ ﻓﺈﻥ ﻓﻌﻠﺖ ﻟﻢ‬ ‫ﻳﺠﺰ‪ ،‬ﻭﻭﺟﺐ ﺍﻟﺘﻔﺮﻳﻖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺋﺰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺲ ﺑﺘﺰﻭﻳﺞ ﻧﻔﺴﻪ ﺃﻭ‬ ‫ﺑﺘﺰﻭﻳﺠﻬﺎ ﺃﻭ ﺗﺰﻭﻳﺞ ﻏﻴﺮﻫﺎ ﺑﻼ ﺃﻣﺮﻫﺎ ﻟﻢ ﻳﻔﺮﻕ‪ ،‬ﻭﺇﻥ ﻣﺎﺗﺖ ﻓﺄﺟﺎﺯ ﻭﺍﺭﺛﻬﺎ ﺟﺎﺯ‪،‬‬ ‫ﻋﺒﺪﺍ ﺑﻼ ﺇﺫﻥ ﻣﺎﻟﻜﻪ ﻓﻼ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﻭﺗﺮﺩ ﻛﻞ ﻣﺎ ﻭﺻﻠﻬﺎ ﻣﻨﻪ ﻭﻟﻮ‬‫ﻭﻣﻦ ﺗﺰﻭﺟﺖ ‬ ‫ﻟﻢ ﺗﻌﻠﻢ‪ ،‬ﻭﻻ ﺗﺪﺭﻙ ﻣﺎ ﺃﻧﻔﻘﺖ ﻋﻠﻴﻪ ﻭﻗﻴﻞ‪ :‬ﺗﺪﺭﻙ ﺻﺪﺍﻗﻬﺎ ﻓﻲ ﺭﻗﺒﺘﻪ ﻭﻻ ﻳﺰﻭﺝ‬ ‫ﻓﻲ ﻗﻮﻝ ﺑﻌﺾ ﺧﻠﻴﻔﺔ ﻳﺘﻴﻢ ﺃﻭ ﻣﺠﻨﻮﻥ ﺃﻭ ﻭﻟﻴﻪ ﻋﺒﺪﻩ ﺃﻭ ﺃﻣﺘﻪ ﻭﺟﻮﺯ ﻋﺒﺪﻩ ﻓﻘﻂ‬ ‫ﻭﺇﻥ ﻻﻣﻪ ﺍﻟﺨﻠﻴﻔﺔ ﺃﻭ ﺍﻟﻮﻟﻲ ﻭﺟﻮﺯﺍ‪ ،‬ﺃﻱ‪ :‬ﺟﻮﺯ ﻟﻪ ﺃﻥ ﻳﺰﻭﺝ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻵﺧﺮ ﻓﻘﻂ‬ ‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻭﻳﻘﺒﻞ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺇﻥ ﻗﺒﻞ ﻟﻪ ﺍﻟﺨﻠﻴﻔﺔ ﺃﻭ ﺍﻟﻮﻟﻲ ﺟﺎﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺇﻥ‬ ‫ﺻﻼﺣﺎ ﻭﺇﻥ ﻷﻣﺘﻪ ﺃﻭ ﻋﺒﺪﻩ‪ ،‬ﻭﻗﺪ ﺻﺢ ﺇﻥ ﻋﻠﻢ ﺍﻟﻤﺠﻨﻮﻥ‬‫‬‫ﻟﻐﻴﺮﻫﻤﺎ ﺇﻥ ﺭﺃﻯ‬ ‫ﻭﺍﻟﻴﺘﻴﻢ ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﻟﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺰﻭﺝ ﻋﺒﻴﺪ ﺍﻟﻤﺠﻨﻮﻥ ﺃﻭ ﺇﻣﺎﺀﻩ ﺇﻥ ﺗﺠﻨﻦ ﻣﻦ‬ ‫ﺍﻟﻄﻔﻮﻟﻴﺔ‪ ،‬ﻭﺇﻻ ﺍﺳﺘﺨﻠﻔﺖ ﻟﻬﻢ ﺍﻟﻌﺸﻴﺮﺓ‪ ،‬ﻭﻛﺬﺍ ﻳﺠﻮﺯ ﻟﻪ ﺗﺰﻭﺝ ﻋﺒﻴﺪ ﻭﺇﻣﺎﺀ ﺃﻃﻔﺎﻟﻪ‬ ‫ﻭﻣﺠﺎﻧﻴﻨﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺠﻨﻨﻮﺍ ﻣﻦ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻭﺇﻻ ﺍﺳﺘﺨﻠﻔﺖ ﺍﻟﻌﺸﻴﺮﺓ‪ ،‬ﻭﻻ‬ ‫ﻳﺰﻭﺝ ﻣﻤﺎﻟﻴﻚ ﺍﺑﻨﻪ ﺍﻟﻐﺎﺋﺐ ﺇﻻ ﺑﺨﻠﻴﻔﺔ‪ ،‬ﻭﻳﺠﺒﺮ ﺍﻟﺴﻴﺪ ﺑﺎﻟﻀﺮﺏ ﺇﻥ ﺍﻣﺘﻨﻊ ﺣﺘﻰ‬ ‫ﻳﺰﻭﺝ ﻋﺒﻴﺪﻩ ﻟﻜﻦ ﺇﻥ ﻃﻠﺒﻮﻩ ﻋﻨﺪ ﺣﺎﻛﻢ ﻭﻛﺬﺍ ﺍﻟﻤﺮﺃﺓ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٢٩/٦‬ ‪.٣٣٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪364‬‬ ‫ إ‪#‬ل ا ح ‪ */‬ا<‬ ‫ﻋﺒﺪﺍ ﺛﻢ ﻣﻠﻜﺘﻪ ﺃﻭ ﺑﻌﻀﻪ ﺣﺮﻡ ﻋﻠﻴﻬﺎ ﺣﺘﻰ ﺗﺨﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻬﺎ‬ ‫ﺇﻥ ﺗﺰﻭﺟﺖ ‬ ‫ﻣﺤﺮﻣﺎ ﻣﻨﻬﺎ ﻓﺈﺫﺍ ﺧﺮﺝ ﺟﺎﺯ ﻟﻬﺎ ﺗﺰﻭﺟﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻋﺘﻖ‪،‬‬ ‫‬‫ﻭﻟﻮ ﺑﻌﺘﻖ؛ ﻷﻧﻪ ﻳﺼﻴﺮ‬ ‫ﻭﻛﺬﺍ ﺣﺮ ﺗﺰﻭﺝ ﺃﻣﺔ ﺛﻢ ﻣﻠﻜﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ ﺑﻄﻞ ﺍﻟﻨﻜﺎﺡ ﻭﺣﺮﻣﺖ ﺣﺘﻰ ﻳﺨﺮﺟﻬﺎ‬ ‫ﻣﻦ ﻣﻠﻜﻪ‪ ،‬ﻭﻟﻮ ﺑﻌﺘﻖ ﻫﺬﺍ ﻓﻲ ﺻﻮﺭﺓ ﻣﻠﻚ ﺑﻌﻀﻬﺎ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺗﺴﺮﻱ‬ ‫ﻣﺎ ﺷﻮﺭﻙ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺻﻮﺭﺓ ﻣﻠﻜﻪ ﻛﻠﻬﺎ ﻓﻴﺒﻄﻞ ﺍﻟﻨﻜﺎﺡ ﻓﻘﻂ ﻭﻻ‬ ‫ﺗﺤﺮﻡ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﺍﺳﺘﺒﺮﺃﻫﺎ ﺛﻢ ﺗﺴﺮﺍﻫﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺑﻄﻞ ﺍﻟﻨﻜﺎﺡ ﻷﻧﻪ ﻻ ﻳﺘﺰﻭﺝ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺃﻣﺘﻪ ﺑﻞ ﻳﺘﺴﺮﺍﻫﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺴﺘﺒﺮﺋﻬﺎ ﺇﻥ ﺃﺭﺍﺩ ﺗﺴﺮﻳﻬﺎ؛ ﻷﻥ ﺍﻟﻮﻟﺪ ﻗﺒﻞ ﺍﻟﺘﺴﺮﻱ‬ ‫ﻟﻤﺎﻟﻜﻬﺎ‪ ،‬ﻭﺑﻌﺪﻩ ﻟﻪ)‪.(١‬‬ ‫  & زواج ا!أة إذا @ ‪ Q‬زو‪H‬‬ ‫ﺇﺫﺍ ﻣﻠﻜﺖ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ‪ ،‬ﺃﻭ ﺑﻌﻀﻪ‪ ،‬ﻭﻫﻮ ﻣﻤﻠﻮﻙ‪ ،‬ﻓﻼ ﻳﺤﻞ ﻟﻬﺎ‪ ،‬ﻭﺑﻄﻞ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﺟﺪﻳﺪﺍ‪ ،‬ﺟﺎﺯ‬ ‫‬‫ﺗﺰﻭﻳﺠﺎ‬ ‫‬‫ﻭﻻ ﺗﻨﺎﺯﻉ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻣﻠﻜﺘﻪ ﻛﻠﻪ‪ ،‬ﻭﺃﻋﺘﻘﺘﻪ‪ ،‬ﺛﻢ ﺗﺰﻭﺝ ﺑﻬﺎ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻨﺪﻩ ﻋﻠﻰ ﺛﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﻋﻠﻰ ﺗﻄﻠﻴﻘﺘﻴﻦ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﺗﻌﺘﻘﻪ‪ ،‬ﻟﻢ ﻳﺤﻞ ﻟﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﻀﺎﺩ ﺍﻷﺣﻜﺎﻡ ﻭﺗﻨﺎﻓﻴﻬﺎ؛ ﻷﻥ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻟﻮ ﻗﺎﻟﺖ ﻟﺰﻭﺟﻬﺎ‪ :‬ﺃﻧﻔﻖ ﻋﻠﻲ‪ ،‬ﻓﺈﻧﻲ ﺯﻭﺟﺘﻚ‪ ،‬ﻓﻴﻘﻮﻝ ﻫﻮ‪ :‬ﺑﻞ ﺃﻧﻔﻘﻲ ﻋﻠﻲ‬ ‫ﻓﺈﻧﻲ ﻋﺒﺪﻙ‪.‬‬ ‫ﻭﺗﻘﻮﻝ ﻫﻲ‪ :‬ﺳﺎﻓﺮ ﻣﻌﻲ ﺇﻟﻰ ﻣﻮﺿﻊ ﻛﺬﺍ ﻭﻛﺬﺍ؛ ﻷﻧﻚ ﻋﺒﺪﻱ‪ ،‬ﻓﻴﻘﻮﻝ ﻫﻮ‪:‬‬ ‫ﺳﺎﻓﺮﻱ ﻣﻌﻲ؛ ﻷﻧﻚ ﺯﻭﺟﺘﻲ‪.‬‬ ‫ﻓﻠﻤﺎ ﺗﻨﺎﻓﺖ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺟﺐ ﺑﻄﻼﻥ ﺃﺿﻌﻔﻬﺎ ﻷﻗﻮﺍﻫﻤﺎ‪ ،‬ﻓﺒﻄﻞ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﻭﺛﺒﺖ ﺍﻟﻤﻠﻚ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٦٤/٦‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٣٥/٧‬‬ ‫‪365‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ إ‪#‬ل ا ح ‪ */‬ا‪r,‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻋﺒﺪ ﺍﻣﺮﺃﺓ ﺛﻢ ﻋﺘﻖ ﻓﺎﺧﺘﺎﺭ ﻧﻔﺴﻪ ﺑﻄﻞ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺠﺪﺩ ﺑﻼ ﻋﺪﺓ ﻭﻛﺬﺍ‬ ‫ﺇﻥ ﺗﺰﻭﺟﺖ ﺃﻣﺔ ﺛﻢ ﻋﺘﻘﺖ ﻓﺎﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ﺑﻄﻞ‪ ،‬ﻭﺻﺢ ﺗﺠﺪﻳﺪﻩ ﻭﻻ ﺧﻴﺎﺭ ﻟﺤﺮﺓ‬ ‫ﻋﺘﻖ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ)‪.(١‬‬ ‫ ا‪G‬اق  ‪ 3‬ح ا‪ /‬واﻷ@‬ ‫ﺇﻥ ﺗﻨﺎﻛﺢ ﻋﺒﺪ ﻭﺃﻣﺔ ﺑﺴﻴﺪ ﻛﻞ ﺑﺼﺪﺍﻕ ﻏﻴﺮ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺃﺟﺎﺯ ﻟﻪ ﺳﻴﺪﻩ ﻗﺒﻮﻟﻪ ﺟﺎﺯ‬ ‫ﺑﺪ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﺗﻨﺎﻛﺢ ﺍﻟﻌﺒﺪ ﻭﺍﻷﻣﺔ‪ ،‬ﻭﺃﻧﻪ ﻻ ‬‫ﺗﻨﺎﻛﺤﻬﻤﺎ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺃﻧﻪ ﻻ ‬ ‫ﻣﻦ ﻗﺒﻮﻝ ﺍﻟﻌﺒﺪ ﻭﺇﺟﺎﺯﺓ ﻣﺎﻟﻜﻪ ﻗﺒﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﻣﻠﻜﺘﻪ ﺍﻣﺮﺃﺓ ﻭ ‪‬ﻛﻠﺖ ﻣﻦ ﻳﺠﻴﺰ ﻗﺒﻮﻟﻪ ﺃﻭ‬ ‫ﻳﻘﺒﻞ ﻟﻪ‪ ،‬ﻭﻫﻮ ﻛﺬﻟﻚ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺯﻭﺝ ﺃﻣﺘﻪ ﺑﻌﺒﺪﻩ ﺃﻭ ﺗﺰﻭﺝ ﻋﺒﺪﻩ ﺑﺄﻣﺔ‬ ‫ﻏﻴﺮﻩ ﺃﻭ ﺣﺮ ﺑﺄﻣﺔ ﺑﻼ ﺻﺪﺍﻕ ﺟﺎﺯ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻗﺒﻮﻝ ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻷﻣﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻭﺝ ﻋﺒﺪﻩ ﺑﺄﻣﺘﻪ ﺃﺣﻀﺮ ﺍﻟﺸﻬﻮﺩ ﻭﻗﺎﻝ‪:‬‬ ‫ﺯﻭﺟﺖ ﻋﺒﺪﻱ ﻓﻼ ﻧﺎ ﺑﺄﻣﺘﻲ ﻓﻼﻧﺔ ﺑﻤﻌﻠﻮﻡ ﺇﻥ ﻟﻢ ﻳﺤﻀﺮﺍ‪ ،‬ﻭﺇﻻ ﺃﻭ ﻟﻢ ﻳﻌﺮﻑ‬ ‫ﺍﺳﻤﻴﻬﻤﺎ ﻗﺼﺪ ﺇﻟﻴﻬﻤﺎ ﻭﻗﺎﻝ‪ :‬ﻋﺒﺪﻱ ﺑﺄﻣﺘﻲ ﺇﻥ ﻋﻠﻤﻬﻤﺎ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﺇﻻ ﻟﻢ ﻳﺠﺰ‪،‬‬ ‫ﻭﺇﻥ ﺯﻭﺟﻬﻤﺎ ﺑﻼ ﻓﺮﺽ ﺃﻭ ﺑﻼ ﺗﺴﻤﻴﺔ ﺟﺎﺯ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﺎﻟﻚ‪ :‬ﻻ ﻳﺰﻭﺝ ﻋﺒﺪﻩ ﺑﺄﻣﺘﻪ؛ ﻷﻧﻪ ﺯﻭﺝ ﻣﺎﻟﻪ ﺑﻤﺎﻟﻪ‪ ،‬ﻭﺍﻟﺼﺪﺍﻕ ﻋﻠﻴﻪ‬ ‫ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺘﺼﻮﺭ‪ ،‬ﻭﺍﻟﺠﻮﺍﺏ ﺃﻥ ﺍﻟﺼﺪﺍﻕ ﺗﺤﻘﻴﻖ ﻟﻠﻨﻜﺎﺡ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﺃﻧﻬﻤﺎ‬ ‫ﻧﻔﺴﺎﻥ ﻻ ﻧﻔﺲ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈﻥ ﺑﻠﻐﺎ ﻓﺎﻟﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻟﻬﻤﺎ ﻭﻳﺠﺮﻳﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻭﺃﻳﻀﺎ ﻗﺎﻝ‬ ‫‬‫ﻳﺒﻠﻎ ﺃﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻭ ﺟﻦ ﺃﻭ ﻛﺎﻧﺎ ﻛﺬﻟﻚ؛ ﻓﻜﻤﻦ ﺯﻭﺟﺎ ﻃﻔﻠﺔ ﺃﻭ ‬ ‫ﻃﻔﻼ‪،‬‬ ‫ﺑﻌﺾ‪ :‬ﺗﻤﻠﻚ ﺻﺪﺍﻗﻬﺎ ﺇﺫﺍ ﺃﻋﻄﺎﻫﺎ ﺇﻳﺎﻩ ﺳﻴﺪﻫﺎ ﻭﺗﻮﻗﻒ ﺍﻟﻔﻀﻞ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺇﻥ ﺯﻭﺝ ﻏﻼﻣﻪ ﺃﻭ ﺟﺎﺭﻳﺘﻪ ﻓﺄﻧﻜﺮﺍ ﻟﻢ ﻳﺠﺪﺍﻩ ﻭﻻ ﺧﻴﺎﺭ ﻟﻬﻤﺎ ﻟﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ F E D C B A @ ? > ﴿ :‬ﺍﻟﻨﺤﻞ‪ ،[٧٥ :‬ﻭﻗﻴﻞ‪ :‬ﻭﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٦٤/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪366‬‬ ‫ﺃﺟﺎﺯ ﺟﻌﻞ ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﺭﻗﺒﺔ ﺍﻟﻌﺒﺪ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ﻓﻴﺠﻌﻞ ﺍﻟﻘﺒﻮﻝ ﻟﻠﻌﺒﺪ‪،‬‬ ‫ﻗﻴﻞ‪ :‬ﻭﺇﻥ ﻗﺒﻞ ﺍﻟﺴﻴﺪ ﺟﺎﺯ‪ ،‬ﻭﻭﺟﻪ ﺇﺻﺪﺍﻕ ﺍﻟﺴﻴﺪ ﺃﻭ ﺍﻟﺴﻴﺪﺓ ﻋﻠﻰ ﻋﺒﺪﻩ ﺃﻭ ﻋﺒﺪﻫﺎ‬ ‫ﺃﻥ ﺍﻷﻣﺔ ﻟﻤﻦ ﻣﻠﻚ ﺍﻟﻌﺒﺪ ﻓﻴﺮﺟﻊ ﺍﻟﺼﺪﺍﻕ ﻟﻤﻦ ﻣﻠﻜﻬﺎ؛ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻤﻦ ﻣﻠﻚ ﺍﻟﻌﺒﺪ‬ ‫ﺃﻥ ﻳﻌﻄﻴﻪ ﺷﻴ ﺌﺎ ﻓﻴﻤﺘﻠﻜﻪ ﻭﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺗﺼﺮﻑ ﺍﻟﻤﺎﻟﻚ‪ ،‬ﺣﺘﻰ ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻌﺒﺪ ﻳﻤﻠﻚ ﻣﺎ ﻭﻫﺐ ﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﻄﻰ ﻣﻦ ﻣﻠﻜﻪ ﺍﻟﺼﺪﺍﻕ ﻋﻨﻪ ﻓﻘﺪ ﺃﺧﺮﺝ ﺫﻟﻚ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻣﻦ ﻣﻠﻜﻪ‪ ،‬ﻛﻤﻦ ﺧﻠﺺ ﺩﻳ ﻨﺎ ﻋﻦ ﺃﺣﺪ ﺃﻭ ﺃﺟﺮﺓ ﻓﺈﺫﺍ ﻣﻠﻜﺖ ﺍﻷﻣﺔ ﺫﻟﻚ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ ﺣﺪ ﺍﻟﻜﻼﻡ ﻓﻲ ﺗﻤﻠﻚ ﺍﻟﻌﺒﺪ ﻣﺎ ﺃﻋﻄﻲ ﻟﻪ ﺩﺧﻞ ﺫﻟﻚ ﺍﻟﺼﺪﺍﻕ ﻣﻠﻚ‬ ‫ﺳﻴﻤﺎ‬ ‫ﺳﻴﺪﻫﺎ‪ ،‬ﻣﻦ ﺟﺎﻧﺐ ﺃﻧﻪ ﻣﺎﻝ ﺃﻣﺘﻪ‪ ،‬ﻭﻣﺎ ﺑﻴﺪ ﺍﻟﻤﻤﻠﻮﻙ ﻳﻤﻠﻜﻪ ﻋﻨﻪ ﻣﺎﻟﻜﻪ‪ ،‬ﻭﻻ ‬ ‫ﺃﻥ ﺍﻟﺼﺪﺍﻕ ﻛﺎﻷﺟﺮﺓ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻌﻠﺔ ﺑﻨﻔﺴﻬﺎ ﻓﻲ ﻣﻨﻊ ﺻﺪﺍﻕ ﺍﻟﺴﻴﺪ ﻋﺒﺪﻩ ﻟﺰﻭﺟﺔ‬ ‫ﻣﺤﺮﻣﺎ ﻟﻬﺎ ﺃﻭ ﻛﻤﺤﺮﻡ‪،‬‬ ‫‬‫ﺫﻟﻚ ﺍﻟﻌﺒﺪ‪ ،‬ﺇﺫ ﺗﻤﻠﻜﻪ ﺃﻭ ﺗﺸﺒﻪ ﻣﻦ ﻣﻠﻜﻪ‪ ،‬ﻓﻴﺼﻴﺮ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﺼﺪﺍﻕ؛ ﻷﻥ ﺍﻟﻔﺮﺝ ﺑﻪ ﻳﺤﻞ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻧﻌﻢ‪ :‬ﺇﻥ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﻘﺒﻮﻝ؛ ﻷﻧﻬﻤﺎ ﻭﻟﻮ ﻛﺎﻧﺎ ﻣﻤﻠﻮﻛﻴﻦ ﻟﻜﻨﻬﻤﺎ‬ ‫ﻓﺮﺽ ﺛﻢ ﺗﺮﻛﻪ ﺍﻟﺴﻴﺪ ﺟﺎﺯ‪ ،‬ﻭﻻ ‬ ‫ﻋﺎﻗﻼﻥ ﺗﺠﺮﻱ ﻋﻠﻴﻬﻤﺎ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻜﻴﻒ ﻳﺤﻞ ﻟﻬﻤﺎ ﻓﺮﺝ ﻟﻢ ﻳﺮﺿﻴﺎ ﺑﻪ)‪.(١‬‬ ‫  و; ا‪2‬ك وه‬ ‫ﺇﻥ ﺯﻭﺝ ﻣﻤﻠﻮﻙ ﻭﻟﺪﻩ ﺍﻟﺒﺎﻟﻎ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺲ ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺇﻥ‬ ‫ﻋﻘﺪ ﻟﻪ ﻋﺒﺪ ﺃﻭ ﺃﻣﺔ ﺭﺟﻞ ﺃﻭ ﺣﺮﺓ ﻓﺄﺻﺪﻗﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﺃﻱ‪ :‬ﺟﻌﻠﻪ ﺻﺪﺍﻗﺎ ﻟﻬﺎ ﺑﻄﻞ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﺈﻥ ﻣﺲ ﺍﻟﺤﺮﺓ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ؛ ﻷﻧﻬﺎ ﻣﻠﻜﺖ ﻧﺼﻔﻪ ﺑﺎﻟﻌﻘﺪ‪،‬‬ ‫ﻭﻣﻤﻠﻮﻙ ﺍﻟﻤﺮﺃﺓ ﻻ ﻳﺤﻞ ﻟﻬﺎ ﻛﻤﺎ ﻻ ﻳﺤﻞ ﻟﻬﺎ ﺫﻭ ﻣﺤﺮﻡ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻻ ﺟﺪﺩ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺇﺻﺪﺍﻗﻪ ﻷﻣﺔ ﻏﻴﺮﻩ ﻭﻗﺪ ﺯﻭﺟﻪ ﺑﻬﺎ ﻓﻸﻥ ﺳﻴﺪﻫﺎ ﻣﻠﻚ ﻧﺼﻔﻪ ﺑﺎﻟﻌﻘﺪ ﺑﺴﺒﺒﻬﺎ‪،‬‬ ‫ﻓﻜﺄﻧﻬﺎ ﺍﻟﻤﺎﻟﻜﺔ ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻟﻌﻠﻢ ﺍﻟﺤﺮﺓ ﺃﻭ ﺳﻴﺪ ﺍﻷﻣﺔ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺗﺰﻭﻳﺠﻪ‬ ‫ﺑﺄﻣﺘﻪ ﻭﺇﺻﺪﺍﻗﻪ ﺇﻳﺎﻫﺎ ﻓﺒﻄﻼﻧﻬﻤﺎ؛ ﻷﻥ ﺫﻟﻚ ﻛﺘﺰﻭﻳﺞ ﻋﻠﻰ ﻏﻴﺮ ﺻﺪﺍﻕ‪ ،‬ﻭﻋﻠﻰ ﺃﻧﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣١/٦‬ ‪ ،٣٣٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٣٤/٧‬ ‪ ،٥٣٥‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.٢٨٦/٢‬‬ ‫‪367‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻭﻷﻧﻬﺎ ﻛﺎﻟﻤﺎﻟﻜﺔ ﻟﻪ ﺃﻭ ﻣﺎﻟﻜﺔ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺮﻗﻴﻖ ﻳﻜﻮﻥ ﻣﺎﻟﻜ ﺎ‪،‬‬ ‫ﻭﻗﻴﻞ ﺑﺠﻮﺍﺯ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﻫﺎﺗﻴﻦ ﺍﻟﺼﻮﺭﺗﻴﻦ)‪.(١‬‬ ‫ @‪ I‬أ@! ‪/8‬ه أو أ@‪  ',‬ح‬ ‫ﺇﻥ ﺃﻣﺮﻩ ﺃﻭ ﺃﻣﺘﻪ ﺑﻨﻜﺎﺡ ﻟﺰﻣﻪ ﻣﺎ ﺃﺻﺪﻕ‪ ،‬ﻓﻼ ﻳﺠﺪ ﺍﻟﺴﻴﺪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻌﺒﺪﻩ‪:‬‬ ‫ﻻ ﺃﻗﺒﻞ؛ ﻷﻧﻚ ﺗﺰﻭﺟﺖ ﺑﻜﺜﻴﺮ‪ ،‬ﻭﻻ ﻟﻸﻣﺔ‪ :‬ﺇﻧﻚ ﺗﺰﻭﺟﺖ ﺑﻘﻠﻴﻞ‪ ،‬ﺃﻱ‪ :‬ﻟﺰﻣﻪ‬ ‫ﻣﺎ ﺟﻌﻞ ﺍﻟﻌﺒﺪ ﺻﺪﺍﻗﺎ ﻟﺰﻭﺟﺘﻪ ﺑﺄﻥ ﻳﺆﺩﻳﻪ‪ ،‬ﻭﻣﺎ ﺟﻌﻠﺖ ﺍﻷﻣﺔ ﺻﺪﺍﻗﺎ ﻟﻨﻔﺴﻬﺎ ﺑﺄﻥ‬ ‫ﻳﺄﺧﺬﻩ ﻓﻘﻂ ﻻ ﻳﺪﺭﻙ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺇﻥ ﻋﻴﻦ ﻟﻬﺎ ‬ ‫ﺭﺟﻼ ﺃﻭ ﻋﻴﻦ ﻟﻪ‬ ‫ﺍﻣﺮﺃﺓ ﻓﺨﺎﻟﻔﺎ ﺑﻄﻞ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺟﺎﺯﻩ ﻗﺒﻞ ﺍﻟﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﻤﻌﻴﻦ‬ ‫ﻣﻦ ﻣﺎﻟﻪ ﻟﻢ ﻳﺠﺰ ﺇﻻ ﺇﻥ ﺃﺟﺎﺯﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺃﻣﺮﻩ ﺑﺎﻟﻨﻜﺎﺡ ﻟﻢ ﻳﻠﺰﻣﻪ ﻣﻤﺎ ﺃﺻﺪﻕ ﺇﻻ‬ ‫ﻣﺎ ﻗﺎﺑﻞ ﺭﻗﺒﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﺫﻣﺘﻪ ﺇﻥ ﻭﻫﺐ ﻟﻪ ﺷﻲﺀ ﺃﻭ ﺃﻭﺻﻲ ﻟﻪ‪ ،‬ﺃﻭ‬ ‫ﺃﻋﺘﻖ ﺗﺨﻠﺺ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﺨﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﻼ‬ ‫ﻓﺮﻳﻀﺔ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻣﺲ ﻟﺰﻡ ﺍﻟﺴﻴﺪ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‪ ،‬ﻭﺇﻥ ﺃﻣﺮﻩ ﻓﻤﺎﺕ ﺃﻭ ﺟﻦ ﺃﻭ‬ ‫ﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﻓﻼ ﻳﺘﺰﻭﺝ ﺑﺄﻣﺮﻩ ﺍﻷﻭﻝ‪ ،‬ﻭﺟﺎﺯ ﺇﻥ ﻏﺎﺏ ﺃﻭ ﺍﺭﺗﺪ ﻭﺇﻥ ﺃﻣﺮ ﻋﺒﺪ‬ ‫ﻃﻔﻠﻪ ﺃﻭ ﻣﺠﻨﻮﻧﻪ ﻓﺒﻠﻎ ﺃﻭ ﺃﻓﺎﻕ ﻟﻢ ﻳﺘﺰﻭﺝ ﺇﻻ ﺑﺈﺫﻧﻬﻤﺎ‪ ،‬ﻗﺎﻟﻪ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻗﺎﻝ‪ :‬ﻭﺇﻥ‬ ‫ﺃﻣﺮﻩ ﺃﻥ ﻳﺸﺘﺮﻱ ﺃﻣﺔ ﻓﻴﺘﺴﺮﺍﻫﺎ ﻟﻢ ﻳﺠﺰ ﺇﺫ ﻻ ﺗﺴﺮﻱ ﺇﻻ ﺑﻤﻠﻚ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻤﻠﻚ‬ ‫ﻭﻣﻦ ﺃﺫﻥ ﻷﻣﺘﻪ ﺃﻥ ﺗﺘﺰﻭﺝ ﻓﻼ ﻳﺘﺰﻭﺟﻬﺎ ﺃﺣﺪ ﺇﻻ ﺑﺈﺫﻧﻪ ﺃﻭ ﻣﻦ ﺃﻣﺮﻩ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻌﺒﺪ‪.‬‬ ‫‬ ‫ﻣﺜﻼ ﻓﺘﺰﻭﺝ ﺑﺄﻛﺜﺮ ﻟﺰﻣﻪ ﺍﻟﺪﻳﻨﺎﺭ‪ ،‬ﻭﺍﻟﺰﺍﺋﺪ ﻓﻲ‬ ‫ﻭﺇﻥ ﺃﻣﺮﻩ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﺪﻳﻨﺎﺭ‬ ‫ﺭﻗﺒﺘﻪ‪ ،‬ﻳﺆﺩﻳﻪ ﺍﻟﺴﻴﺪ ﻳﻮﻡ ﻳﺨﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﻭﻟﻮ ﺑﻌﺘﻖ ﺃﻭ ﻳﻮﻡ ﻳﻤﻮﺕ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻋﺘﻖ ﺃﻥ ﻳﻌﻄﻴﻪ ﻟﺴﻴﺪﻩ ﻻ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻴﻪ ﺍﻟﺴﻴﺪ ﻓﻲ ﺣﻴﻨﻪ‬ ‫ﻛﺴﺎﺋﺮ ﺍﻟﺠﻨﺎﻳﺎﺕ؛ ﻷﻥ ﺇﻟﺰﺍﻣﻪ ﺃﻛﺜﺮ ﻣﻤﺎ ﺃﻣﺮﻩ ﺑﻪ ﺟﻨﺎﻳﺔ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٣/٦‬ ‪.٣٣٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٤/٦‬ ‪.٣٣٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪368‬‬ ‫ إذن ا  ‪ 3‬ح ا‪ /‬واﻷ@‬ ‫ﻻ ﻳﺠﻮﺯ ﺗﺰﻭﺝ ﻋﺒﺪ ﻭﻻ ﺃﻣﺔ‪ ،‬ﺇﻻ ﺑﺈﺫﻥ ﺳﺎﺩﺍﺗﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺑﺮﺃﻳﻬﻢ‪،‬‬ ‫ﻓﺎﻟﻨﻜﺎﺡ ﻓﺎﺳﺪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ‪ :‬ﺇﻥ ﺃﺗ ‪‬ﻢ ﺍﻟﺴﻴﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﻬﻮ ﺗﺎﻡ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﺠﻮﺍﺯ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻻ ﻳﺠﻮﺯ)‪.(١‬‬ ‫ أ@!  ا‪a!5‬ء ‪ /‬ا‪!,5‬ك  واج‬ ‫ﺇﻥ ﺃﻣﺮ ﺑﻌﺾ ﺍﻟﺸﺮﻛﺎﺀ ﺍﻟﻤﺸﺘﺮﻙ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﻌﺸﺮﺓ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺃﻣﺮﻩ ﺍﻵﺧﺮ ﻭﻟﻢ‬ ‫ﻳﺴ ‪‬ﻢ ﻓﺘﺰﻭﺝ ﺑﻤﺎﺋﺔ ‬ ‫ﻣﺜﻼ ﻟﺰﻡ ﻣﻦ ﺳ ‪‬ﻤﻰ ﻧﺼﻒ ﻣﺎ ﺳ ‪‬ﻤﻰ ﻓﻘﻂ‪،‬؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﻣﺸﺘﺮﻙ‪،‬‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﺴ ‪‬ﻢ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﺒﺎﻗﻲ ﻣﻤﺎ ﻟﻢ ﻳﺠﺎﻭﺯ ﺍﻟﻘﻴﻤﺔ ﻓﻲ ﻧﺼﻴﺒﻪ ﻓﻲ‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻌﻄﻲ ﺍﻟﺼﺪﺍﻕ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ‬‫‬‫ﺍﻟﻌﺒﺪ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﻣﺸﺘﺮﻙ ﻟﻴﺲ ﻟﻪ ﻛﻠﻪ‬ ‫ﻣﺎ ﺳ ‪‬ﻤﻰ ﺍﻵﺧﺮ ﻭﺣﺪﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﺰﻣﻪ ﺍﻟﻨﺼﻒ ﻣﻊ ﺃﻧﻪ ﻟﻢ ﻳﺴ ‪‬ﻢ ﻟﻪ ﻣﻦ ﺃﻧﻪ ﺇﻥ ﺃﻣﺮ‬ ‫ﻣﺸﺘﺮﻛﺎ‪،‬‬ ‫‬‫ﺃﻣﺘﻪ ﺃﻭ ﻋﺒﺪﻩ ﺑﺎﻟﺘﺰﻭﺝ ﻟﺰﻣﻪ ﻣﺎ ﺃﺻﺪﻕ ﻓﻠﺰﻣﻪ ﺍﻟﻨﺼﻒ ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ‬ ‫ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻠﺰﻣﻪ ﻛﻠﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻟﺰﻣﻪ ﺍﻟﺒﺎﻗﻲ ﻓﻲ ﻧﺼﻴﺒﻪ ﻓﻲ ﺍﻟﻌﺒﺪ؛ ﻭﻷﻧﻪ ﻫﻮ‬ ‫ﺍﻟﺬﻱ ﻏﺮﻩ ﺑﺴﺒﺐ ﺍﻹﻃﻼﻕ‪ ،‬ﺇﺫ ﻟﻢ ﻳﺤﺪ ﻟﻪ ﻓﻲ ﺍﻟﺼﺪﺍﻕ)‪.(٢‬‬ ‫ @‪/8 N8 ?8 I‬ه ‪ &X‬أ‪' @ I@ 'H!:‬‬ ‫ﻣﻦ ﻋﻘﺪ ﻋﻠﻰ ﻋﺒﺪﻩ ﺃﻣﺔ ﺃﻭ ﺣﺮﺓ ﺑﻤﻌﻠﻮﻡ ﺛﻢ ﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﺛﻢ ﻣﺴﻬﺎ ﺍﻟﻌﺒﺪ‬ ‫ﻓﻲ ﻣﻠﻚ ﺍﻵﺧﺮ ﻓﻌﻠﻰ ﺍﻷﻭﻝ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ؛ ﻷﻧﻪ ﻟﺰﻡ ﻓﻲ ﺣﺎﻝ ﻛﻮﻥ ﺍﻟﻌﺒﺪ ﻓﻲ‬ ‫ﻣﻠﻜﻪ؛ ﻷﻧﻪ ﺑﺎﻟﻌﻘﺪ ﻭﺍﻟﻌﻘﺪ ﻭﻗﻊ ﻭﻫﻮ ﻓﻲ ﻣﻠﻜﻪ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﻧﻘﻞ ﺇﻟﻴﻪ ﺍﻟﻨﺼﻒ‬ ‫ﺍﻵﺧﺮ؛ ﻷﻧﻪ ﺑﺎﻟﻤﺲ‪ ،‬ﻭﺍﻟﻤﺲ ﻭﻗﻊ ﻭﻫﻮ ﻓﻲ ﻣﻠﻚ ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﻧﺘﻘﻞ ﺇﻟﻴﻪ ﺃﻭ ﻋﻠﻰ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٣٦/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٣٥/٦‬‬ ‫‪369‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﺫﻟﻚ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺇﻥ ﺃﻋﺘﻘﻪ ﻣﻦ ﻧﻘﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﺪﺍﻕ ﻛﻠﻪ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﻌﻘﺪ ﻭﺇﻥ ﻟﻢ ﺗﻤﺲ ﺑﻄﻞ ﺍﻟﻨﺼﻒ‪،‬‬ ‫‬‫ﻋﻠﻰ ﺍﻷﻭﻝ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﻋﺘﻘﻪ ﺃﻭ ﺗﺪﺍﻭﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﻴﻦ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻣﺲ ﻓﻲ‬ ‫ﻣﻠﻚ ﺍﻷﻭﻝ ﺃﻭ ﺃﻋﺘﻘﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺼﺪﺍﻕ ﻛﻠﻪ ﻻ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﻭﻻ ﺍﻟﻌﺒﺪ ﺍﻟﻤﻌﺘﻖ ﻭﻛﺬﺍ‬ ‫ﺻﺪﺍﻕ ﺃﻣﺔ ﺇﻥ ﺧﺮﺟﺖ ﻣﻦ ﺳﻴﺪ ﺑﻌﺪ ﻋﻘﺪ ﻭﻗﺒﻞ ﻣﺲ ﻧﺼﻔﻪ ﻟﻪ ﻭﺍﻵﺧﺮ ﻟﻬﺎ ﺇﻥ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺃﻋﺘﻘﺖ ﺃﻭ ﻟﻤﻦ ﻧﻘﻠﺖ ﺇﻟﻴﻪ ﺃﻭ ﻣﺴﺖ ﺑﻌﺪ ﻭﻗﻴﻞ‪ :‬ﻛﻠﻪ ﻟﻸﻭﻝ ‬ ‫ﻳﺜﺒﺖ ﻛﻠﻪ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻟﻢ ﺗﻤﺲ ﺑﻄﻞ ﻣﻨﻪ ﻧﺼﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻠﺜﺎﻧﻲ ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺃﻋﺘﻘﺖ ﻓﻠﻬﺎ)‪.(١‬‬ ‫ @‪  I‬وج ‪/‬ه ﻼ ‪$‬اق‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻟﻌﺒﺪﻩ ﺑﻼ ﻓﺮﺽ ﻓﻤﺲ ﻋﻨﺪ ﺍﻟﺜﺎﻧﻲ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ‪،‬‬ ‫ﻭﺇﻥ ﺃﻋﺘﻘﻪ ﺍﻷﻭﻝ ﻓﻌﻠﻰ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺇﻥ ﺯﻭﺝ ﻋﺒﺪﻩ ﺑﺄﻣﺘﻪ ﺑﻼ ﻓﺮﺽ ﺃﻭ ﺑﻤﺠﻬﻮﻝ‬ ‫ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﺃﻭ ﺑﻌﻀﻪ ﻓﻤﺲ ﻋﻨﺪ ﺍﻟﺜﺎﻧﻲ ﻓﻠﻪ ﻋﻠﻴﻪ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺃﻭ ﻣﻨﺎﺑﻪ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺟﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ ﻓﻤﺲ ﺃﺩﺭﻙ ﺻﺎﺣﺐ ﺍﻷﻣﺔ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺟﻬﻤﺎ ﺃﻭ‬ ‫ﻧﺼﻴﺒﺎ ﻣﻨﻬﻤﺎ ﻓﻠﺮﺑﻬﺎ ﺫﻟﻚ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﻋﺘﻘﻬﻤﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻭﻗﻌﺪﺍ ﻋﻠﻰ‬ ‫‬ ‫ﺍﻷﻭﻝ ﻭﺇﻥ ﺳ ‪‬ﻤﻰ ﻭﺃﺧﺮﺟﻬﻤﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﻣﻦ ﻣﻠﻜﻪ ﺑﻌﺪ ﺍﻟﻤﺲ ﺃﻭ ﺃﻋﺘﻘﻬﻤﺎ ﺃﻭ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻓﺎﻟﺼﺪﺍﻕ ﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻟﻢ ﻳﺴ ‪‬ﻢ ﻓﻤﺴﻬﺎ ﻋﻨﺪ ﻣﺎﻟﻜﻪ ﻓﻠﺼﺎﺣﺒﻬﺎ ﻋﻠﻴﻪ‬ ‫ﻧﺼﻔﻪ‪ ،‬ﻭﺍﻵﺧﺮ ﻟﻠﺒﺎﺋﻊ ﻻ ﻳﺪﺭﻛﻪ ﻭﻻ ﻳﺪﺭﻙ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ‬ ‫ﺩﻭﻧﻬﺎ ﻓﻠﻪ ﻋﻠﻰ ﻣﺎﻟﻜﻪ ﻧﺼﻔﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﺭﻗﺒﺘﻪ ﺣﻴﺚ ﻣﺎ ﺻﺎﺭ‪ ،‬ﻭﺇﻥ‬ ‫ﺑﺎﻋﻬﺎ ﻭﺃﻣﺴﻜﻪ ﻗﺒﻞ ﺃﻥ ﻳﻤﺲ ﻓﻠﻤﺸﺘﺮﻳﻬﺎ ﻋﻠﻴﻪ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻔﻪ ﻭﻛﺬﺍ ﻓﻲ‬ ‫ﺍﻟﻨﺼﻴﺐ‪ ،‬ﻗﺎﻟﻪ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٧/٦‬ ‪.٣٣٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٣٨/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪370‬‬ ‫ @  ‪2‬ز ‪ I@ /‬اء‬ ‫ﺟﺎﺯ ﻟﻌﺒﺪ ﻧﻜﺎﺡ ﺍﻣﺮﺃﺗﻴﻦ ﺣﺮﺗﻴﻦ ﺃﻭ ﺃﻣﺘﻴﻦ ﺃﻭ ﺣﺮﺓ ﻭﺃﻣﺔ ﻭﻳﻘﺘﺼﺮ ﻋﻠﻴﻬﻤﺎ ﺑﻼ‬ ‫ﺃﺭﺑﻌﺎ ﺣﺮﺍﺋﺮ ﺃﻭ ﺇﻣﺎﺀ‬ ‫ﺣﺮﻣﺔ ﻣﺎ ﻓﻮﻗﻬﻤﺎ ﻭﻫﻮ ﺛﻼﺙ ﺃﻭ ﺃﺭﺑﻊ ﺇﻥ ﺯﺍﺩ ﻓﻠﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ‬ ‫ﺃﺭﺑﻌﺎ ﻣﻦ‬ ‫ﺃﻭ ﺑﻌﺾ ﻣﻦ ﺍﻟﺤﺮﺍﺋﺮ ﻭﺑﻌﺾ ﻣﻦ ﺍﻹﻣﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺰﻭﺝ ‬ ‫ﺍﻟﺤﺮﺍﺋﺮ ﻭﻻ ﻣﻦ ﺍﻹﻣﺎﺀ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺣﺮﺗﻴﻦ ﺃﻭ ﺃﻣﺘﻴﻦ ﺃﻭ ﺣﺮﺓ ﻭﺃﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ‬ ‫ﺃﻥ ﻳﺘﺰﻭﺝ ﺃﺭﺑﻊ ﺇﻣﺎﺀ ﺃﻭ ﺣﺮﺗﻴﻦ ﺃﻭ ﺣﺮﺓ ﻭﺃﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺃﺭﺑﻊ ﺇﻣﺎﺀ ﻻ ﺣﺮﺓ ﻓﻴﻬﻦ‬ ‫ﺃﺭﺑﻌﺎ ﺇﻥ ﻋﺘﻖ ﻭﻟﻮ ﻛﻦ ﺇﻣﺎﺀ؛‬ ‫ﺃﻭ ﺣﺮﺗﺎﻥ ﻻ ﺃﻣﺔ ﻓﻴﻬﻤﺎ ﻭﻟﻪ ﺍﻟﻤﻘﺎﻡ ﻋﻠﻴﻬﻦ ﻭﻟﻮ ﻛﻦ ‬ ‫ﻷﻧﻪ ﺗﺰﻭﺟﻬﻦ ﺣﻴﺚ ﺟﺰﻥ ﻟﻪ ﻓﺈﻥ ﻓﺎﺩﻯ ﺑﻌﺪ ﺍﻟﻌﺘﻖ ﻭﺍﺣﺪﺓ ﻟﻢ ﺗﺼﺢ ﻣﺮﺍﺟﻌﺘﻬﺎ‬ ‫ﻧﻜﺎﺣﺎ؛ ﻷﻧﻪ ﻟﻴﺲ ﻳﻘﻮﻯ ﻓﻲ ﺍﻟﻌﻘﺪ؛ ﻷﻥ ﺍﻟﻌﺎﻗﺪ ﺳﻴﺪﻩ‪ ،‬ﻭﻻ ﻓﻲ‬ ‫‬‫ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﺍﺳﺘﺄﻧﻔﺎ‬ ‫ﻣﺮﺍﺟﻌﺔ ﺍﻟﻔﺪﺍﺀ ﻟﺘﻮﻗﻔﻬﺎ ﻋﻠﻰ ﺭﺿﺎ ﺍﻟﻤﺮﺃﺓ ﻓﻠﻢ ﺗﺼﺢ ﺍﻟﻤﺮﺍﺟﻌﺔ ﻟﻠﻀﻌﻔﻴﻦ‪ ،‬ﺇﺫ‬ ‫ﺍﻟﻤﺮﺍﺟﻌﺔ ﺿﺪﻩ ﻛﻨﻜﺎﺡ ﺟﺪﻳﺪ؛ ﻷﻧﻬﺎ ﻓﻲ ﺑﺎﺋﻦ ﻓﻼ ﻳﺒﻦ ﻣﺎ ﻛﺎﻟﺘﺰﻭﺝ ﻋﻠﻰ ﺿﻌﻴﻒ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺃﻣﺔ ﻓﻠﻠﻀﻌﻔﻴﻦ ﻭﺿﻌﻒ ﺛﺎﻟﺚ‪ ،‬ﻫﻮ ﺃﻧﻬﺎ ﺃﻣﺔ ﻣﻤﻠﻮﻛﺔ ﺿﻌﻴﻔﺔ ﺍﻷﻣﺮ)‪.(١‬‬ ‫ ‪ 3‬ح ا‪ !6‬ﻸ@‬ ‫ﻳﺠﻮﺯ ﻟﻠﺤﺮ ﻧﻜﺎﺡ ﺍﻷﻣﺔ ﺑﻌﺪﻡ ﻃﻮﻝ ﻏﻨﻰ ﻳﺘﻮﺻﻞ ﺑﻪ ﻟﻠﺤﺮﺓ ﻣﻊ ﻋﺪﻡ ﺍﻟﺴﺮﻳﺔ‬ ‫ﺍﻟﺘﻲ ﺗﺤﻞ ﻟﻪ ﻭﺧﻮﻑ ﻋﻨﺖ ﻭﻫﻮ ﺍﻟﻔﺴﺎﺩ ﺃﻭ ﺍﻹﺛﻢ ﺃﻭ ﺍﻟﻤﺸﻘﺔ‪ ،‬ﻭﻻ ﻳﺨﻔﻰ ﻣﺎ ﻓﻲ‬ ‫ﺍﻟﺰﻧﺎ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻹﺛﻢ‪ ،‬ﻭﻻ ﻣﺎ ﻓﻲ ﺍﻟﺼﺒﺮ ﻋﻦ ﺍﻟﺠﻤﺎﻉ ﻣﻦ ﺍﻟﻤﺸﻘﺔ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ‬ ‫ﻣﻠﺰﻭﻡ ﺍﻟﻌﻨﺖ ﺃﻭ ﺳﺒﺒﻪ ﻭﻫﻮ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻓﺴﺮﻩ ﺑﻌﺾ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﻭﻟﻢ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺣﺘﻰ ﻳﻜﺘﻔﻲ؛ ﻷﻥ ﺍﻟﻤﺪﺍﺭ ﻋﻠﻰ‬ ‫‬‫ﻳﺠﺪ ﺣﺮﺓ ﺃﻭ ﻟﻢ ﺗﻘﺒﻠﻪ ﺍﻟﺤﺮﺍﺋﺮ ﺗﺰﻭﺝ ﺃﻣﺔ‬ ‫ﻣﻌﺎ ﻣﻊ ﻋﺪﻡ‬ ‫ﺩﻓﻊ ﺍﻟﻌﻨﺖ ﻭﻋﺪﻡ ﺍﻟﻄﺎﻗﺔ ﻋﻠﻰ ﺍﻟﺤﺮﺓ ﻭﺑﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﻌﺪﻡ ﻭﺍﻟﺨﻮﻑ ‬ ‫ﺍﻟﺴﺮﻳﺔ ﺍﻟﺘﻲ ﺗﺤﻞ ﻟﻪ ﺟﺎﺯﺕ ﻭﺍﺣﺪﺓ ﻭﺇﻥ ﻟﻢ ﺗﻜﻔﻪ ﻭﺍﺣﺪﺓ ﻭﻟﻢ ﺗﻤﻨﻌﻪ ﻣﻦ ﺍﻟﻌﻨﺖ‬ ‫ﺗﺰﻭﺝ ﺣﺘﻰ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻌﻨﺖ ﺃﻭ ﺗﺘﻢ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﺇﻥ ﻗﺪﺭ ﻋﻠﻰ ﺣﺮﺓ ﺃﻭ ﻛﺎﻧﺖ ﻋﻨﺪﻩ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٩/٦‬ ‪.٣٤٠‬‬ ‫‪371‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺣﺘﻰ ﻳﻜﺘﻔﻲ‬ ‫ﻓﺼﺎﻋﺪﺍ ‬ ‫‬‫ﺃﻭ ﻣﺎ ﻓﻮﻕ ﺍﻟﻮﺍﺣﺪﺓ ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻛﺜﺮ ﺗﺰﻭﺝ ﺃﻣﺔ‬ ‫ﺃﻭ ﻳﺘﻢ ﺃﺭﺑﻊ ﻧﺴﻮﺓ)‪.(١‬‬ ‫ ‪!Z‬وط ‪2H‬از زواج ا‪ !6‬ﻷ@‬ ‫ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻣﻦ ﺧﺎﻑ ﺍﻟﻌﻨﺖ ﻭﻗﺪ ﻋﺪﻡ ﺍﻟﻄﻮﻝ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﻳﻌﺘﻖ‬ ‫ﻭﻟﺪﻩ ﻣﻨﻬﺎ ﻛﺄﻣﺔ ﺃﺑﻴﻪ ﻭﺃﻣﻪ‪ ،‬ﺧﻼﻓﺎ ﻟﻤﺎﻟﻚ ﺇﺫ ﻟﻢ ﻳﺸﺘﺮﻁ ﺫﻟﻚ؛ ﻷﻧﻪ ﺷﺒﻬﺔ ﻟﻪ ﻓﻲ‬ ‫ﻣﺎﻟﻬﻤﺎ؛ ﻷﻧﻪ ﺇﻥ ﺳﺮﻕ ﻣﻦ ﻣﺎﻟﻬﻤﺎ ﻗﻄﻊ ﺃﻭ ﺯﻧﻰ ﺑﺄﻣﺔ ﺃﺣﺪﻫﻤﺎ ﺣﺪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ‬ ‫ﻃﻮﻝ ﺇﻟﻰ ﺣﺮﺓ ﻭﻟﻮ ﻛﺘﺎﺑﻴﺔ ﻟﻢ ﺗﺠﺰ ﻟﻪ ﺍﻷﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻃﺎﻝ ﺇﻟﻰ ﻛﺘﺎﺑﻴﺔ ﻓﻘﻂ‬ ‫ﺟﺎﺯﺕ ﻟﻪ ﺍﻷﻣﺔ ﻓﻴﺘﺮﻙ ﺍﻟﻜﺘﺎﺑﻴﺔ ﻟﻜﻔﺮﻫﺎ‪ ،‬ﻭﺍﻟﺼﺒﺮ ﺃﻓﻀﻞ ﻣﻦ ﺗﺰﻭﺝ ﺍﻹﻣﺎﺀ ﻛﻤﺎ‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺍﻟﺤﺮﺍﺋﺮ ﺻﻼﺡ ﺍﻟﺒﻴﺖ ﻭﺍﻹﻣﺎﺀ ﻫﻼﻛﻪ«)‪ ،(٢‬ﻭﺯﻋﻢ‬ ‫ﺍﺑﻦ ﻭﺻﺎﻑ ﺃﻥ ﺍﺷﺘﺮﺍﻁ ﻋﺪﻡ ﺍﻟﻄﻮﻝ ﻭﺧﻮﻑ ﺍﻟﻌﻨﺖ ﻓﻲ ﺍﻵﻳﺔ ﺗﺄﺩﻳﺐ ﻻ ﺇﻳﺠﺎﺏ‬ ‫ﻭﺃﻧﻪ ﻳﺠﻮﺯ ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺤﺮﺓ؛ ﻷﻥ ﺍﻟﻨﻈﺮ ﻳﻮﺟﺒﻪ ﻭﺣﺠﺔ ﺍﻟﻌﻘﻞ‬ ‫ﺗﺆﻳﺪﻩ؛ ﻭﻷﻧﻪ ﻳﺠﻮﺯ ﻟﻠﺤﺮﺓ ﺗﺰﻭﺝ ﺍﻟﻌﺒﺪ ﻭﻟﻮ ﻭﺟﺪﺕ ﺍﻟﺤﺮ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‬ ‫ﺻﺎﺣﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﺣﺘﺞ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ " ! ﴿ :‬ﺍﻟﻨﻮﺭ‪ ،[٣٢ :‬ﻭﻟﻢ ﻳﻘﻞ‪:‬‬ ‫ﺃﻧﻜﺤﻮﻫﻦ ﻟﻤﻦ ﻟﻢ ﻳﺴﺘﻄﻊ ﺍﻟﺤﺮﺓ ﻭﺧﺎﻑ ﺍﻟﻌﻨﺖ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺧﻼﻓﻪ؛ ﻷﻥ ﺩﻟﻴﻞ‬ ‫ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﻣﻦ ﻟﻢ ﻳﺴﺘﻄﻊ ﻣﻨﻜﻢ ‬ ‫ﻃﻮﻻ‪ ...‬ﺇﻟﺦ‪ ،‬ﺃﻗﻮﻯ ﻭﺃﻇﻬﺮ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪:‬‬ ‫ﻻ ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﺇﻻ ﻟﻤﻦ ﻋﻠﻢ ﻣﻨﻪ ﻓﻘﺪ ﺍﻟﻤﺎﻝ ﻭﺧﻮﻑ ﺍﻟﻌﻨﺖ‪ ،‬ﻭﺧﻄﺐ ﺭﺟﻞ ﺇﻟﻰ‬ ‫ﺍﻣﺮﺃﺓ ﺃﻣﺘﻬﺎ ﻓﺸﺎﻭﺭﺕ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻓﻘﺎﻝ‪ :‬ﻻ ﻓﻌﺎﺩ ﻓﻌﺎﺩﺕ ﺗﺸﺎﻭﺭﻩ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻓﻌﺎﺩ‬ ‫ﻓﻌﺎﺩﺕ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻟﻢ ﺗﺰﻭﺟﻨﻴﻬﺎ ﺯﻧﻴﺖ ﺑﻬﺎ ﻓﻌﺎﺩﺕ ﻓﻘﺎﻟﺖ ﻟﻪ ﻣﺎ ﻗﺎﻝ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺯﻭﺟﻴﻪ ﻓﻬﺬﺍ ﺍﻟﻌﻨﺖ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺃﻧﻪ ﺷﺮﻁ ﺍﻟﻌﻨﺖ ﻓﻘﻂ ﻛﻤﺎ ﻳﻔﻴﺪﻩ ﺍﺳﺘﺜﻨﺎﺀ ﺃﺑﻲ‬ ‫ﺯﻛﺮﻳﺎﺀ‪ ،‬ﻭﺻﺮﺡ ﺑﻪ ﺃﺑﻮ ﺳﺘﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻪ ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻻ؛ ﺑﻞ ﺟﺎﺑﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٤٠/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٥٣٣/٧‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٢٧/٢‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪372‬‬ ‫ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺮﺟﻞ ﻓﻘﻴﺮ ﻭﺑﻘﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﺧﺎﻑ ﺍﻟﻌﻨﺖ ﻓﻌﻠﻤﻬﺎ ﻣﻦ ﻣﺮﺍﻭﺩﺗﻪ‬ ‫ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺇﻻ ﻭﺍﺣﺪﺓ ﻭﻻ‬ ‫‬‫ﻣﻮﻻﺗﻬﺎ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ ﺣﺘﻰ ﻗﺎﻝ‪ :‬ﺃﻭﺍﻗﻌﻬﺎ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻌﻨﺖ ﻣﻊ ﺍﻟﻮﺍﺣﺪﺓ ﻭﻻ ﻣﻊ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺝ ﺑﻐﻴﺮ ﺧﻮﻑ ﺍﻟﻌﻨﺖ ﻭﻓﻘﺪ‬ ‫ﺍﻟﻤﺎﻝ ﺣﺮﻣﺖ ﺇﻥ ﻣﺲ ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺧﺎﻑ ﺍﻟﻌﻨﺖ ﻭﻋﻨﺪﻩ ﻣﺎﻝ ﻭﻟﻢ‬ ‫ﻳﺠﺪ ﺣﺮﺓ ﺟﺎﺯ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻓﻘﺪ ﺍﻟﻤﺎﻝ ﻭﻟﻢ ﻳﺨﻒ ﺍﻟﻌﻨﺖ ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺧﺎﻑ ﺍﻟﻌﻨﺖ ﻟﺮﻏﺒﺘﻪ ﻓﻲ ﺃﻣﺔ ﺟﺎﺯﺕ ﻟﻪ ﻭﻟﻮ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺿﻄﺮ‬ ‫ﺇﻟﻰ ﻧﻜﺎﺡ ﺍﻹﻣﺎﺀ ﺟﺎﺯﺕ ﻟﻪ ﻭﻟﻮ ﺃﺭﺑﻊ‪ ،‬ﻛﺎﻟﺤﺮﺍﺋﺮ ﺃﻭ ﻛﺎﻧﺖ ﻟﻪ ﺣﺮﺓ ﻓﺎﺣﺘﺎﺝ ﺇﻟﻰ‬ ‫ﺃﻣﺔ ﺟﺎﺯﺕ ﻟﻪ)‪.(١‬‬ ‫ ا‪?/‬ء @ اﻷ@ إذا ! ' إ‪ N‬ا!‬ ‫ﻟﻪ ﺍﻟﻤﻘﺎﻡ ﻣﻌﻬﺎ ﻭﺇﻥ ﺃﻳﺴﺮ؛ ﻷﻧﻪ ﺗﺰﻭﺟﻬﺎ ﺣﻴﻦ ﺣﻠ‪‬ﺖ ﻟﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫ﻳﻄﻠﻘﻬﺎ ﻭﻳﺘﺰﻭﺝ ﺍﻟﺤﺮﺓ ﺣﻴﻦ ﺍﺳﺘﻐﻨﻰ ﻭﺍﺳﺘﻄﺎﻋﻬﺎ‪ ،‬ﻓﺈﻥ ﻓﺎﺩﺍﻫﺎ ﺃﻭ ﻃﻠﻘﻬﺎ ﻃﻼﻗﺎ‬ ‫ﺗﺼﺢ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ ﺑﺮﺿﺎﻫﺎ ﻓﻼ ﻳﺮﺍﺟﻌﻬﺎ ﺇﻥ ﺃﻳﺴﺮ ﺑﻌﺪﻩ ﺃﻭ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻄﻼﻕ ﻭﻟﻮ‬ ‫ﺃﻳﺴﺮ ﺑﻌﺪﻩ ﻟﺤﻈﺔ ﻓﺰﺍﻝ ﻳﺴﺮﻩ؛ ﻷﻥ ﺍﻟﻴﺴﺮ ﻳﺒﻄﻞ ﺫﻟﻚ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺇﺫﺍ ﺧﺮﺝ ﻣﻨﻪ ﺫﻟﻚ‬ ‫ﺍﻟﻨﻜﺎﺡ ﺑﻐﻴﺮ ﻃﻼﻕ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ ﻓﻔﺎﺩﺍﻫﺎ ﺃﻭ ﻃﻠﻘﻬﺎ ﻓﻌﺴﺮ ﻋﻨﺪ‬ ‫ﺗﻤﺎﻡ ﺍﻟﻔﺪﺍﺀ ﺃﻭ ﺍﻟﻄﻼﻕ ﻓﻼ ﻳﺮﺍﺟﻌﻬﺎ ﻓﺈﻥ ﺃﻳﺴﺮ ﻓﻲ ﻋﺪﺗﻬﺎ ﻣﻦ ﺍﻟﻔﺪﺍﺀ ﺃﻭ ﻣﻦ ﺫﻟﻚ‬ ‫ﻧﻜﺎﺣﺎ ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﻃﻼﻗﺎ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻪ ﺟﺎﺯ‬ ‫‬‫ﺍﻟﻄﻼﻕ ﺛﻢ ﺍﻓﺘﻘﺮ ﺑﻬﺎ ﺃﻱ ﻓﻴﻬﺎ ﺍﺳﺘﺄﻧﻔﺎ‬ ‫ﻟﻪ ﻣﺮﺍﺟﻌﺘﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ ﺃﻭ ﻟﻢ ﻳﺨﻒ ﺍﻟﻌﻨﺖ ﺑﻌﺪ ﺍﻟﻄﻼﻕ ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻓﻲ‬ ‫ﻏﻨﻰ ﺃﻭ ﻋﺪﻡ ﺧﻮﻑ ﺍﻟﻌﻨﺖ ﺛﻢ ﺍﻓﺘﻘﺮ ﻭﺧﺎﻑ ﺍﻟﻌﻨﺖ ﺟﺪﺩ ﺇﻥ ﻟﻢ ﻳﻤﺲ ﻭﺇﻥ ﻣﺲ‬ ‫ﺣﺮﻣﺖ؛ ﻷﻥ ﺫﻟﻚ ﺯﻧﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺮﻳﻢ ﺍﻟﻤﺰﻧﻴﺔ ﻋﻠﻰ ﺯﺍﻧﻴﻬﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٠/٦‬ ‪.٣٤١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤١/٦‬ ‪.٣٤٢‬‬ ‫‪373‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ ا واج @‪ I‬اﻷ@ ا ‪,‬‬ ‫ﻻ ﻳﺘﺰﻭﺝ ﺃﻣﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻟﻮ ﻋﺒﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻋﻨﺪﻩ ﻋﺒﺪ ﻭﺃﻣﺔ ﻳﻬﻮﺩﻳﺎﻥ‬ ‫ﺟﺎﺯ ﺃﻥ ﻳﺰﻭﺟﻪ ﺑﻬﺎ‪ ،‬ﻭﻻ ﺗﺰﻭﺝ ﺃﻣﺔ ﺑﻄﻔﻞ ﺇﺫ ﻻ ﻋﻨﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﺎﺯ ﻟﻮﻟﻲ ﺍﻟﻤﺠﻨﻮﻥ‬ ‫ﺣﺮﺍ‬ ‫ﺇﻥ ﺧﺎﻑ ﺍﻟﻌﻨﺖ ﻣﻨﻪ‪ ،‬ﻭﺟﺎﺯ ﺍﻟﻌﺒﺪ ﻟﺤﺮﺓ ﻭﻟﻮ ﻟﻢ ﺗﺨﻒ ﻋﻨ ﺘﺎ‪ ،‬ﻭﺍﺳﺘﻄﺎﻋﺖ ‪‬‬ ‫ﻟﻜﻦ ﻛﺮﻩ ﻟﻬﺎ ﺃﻥ ﺗﻐﻴﺮ ﻧﺴﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﺘﻪ ﺛﻢ ﻣﻠﻜﺘﻪ ﺃﻭ ﺑﻌﻀﻪ ﺟﺪﺩﺕ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺇﻥ ﺃﻋﺘﻘﺘﻪ ﻭﺇﻥ ﻣﺴﻬﺎ ﺑﻌﺪ ﺃﻥ ﻣﻠﻜﺘﻪ ﺃﻭ ﺑﻌﻀﻪ ﺣﺮﻡ ﻋﻠﻴﻬﺎ)‪.(١‬‬ ‫ ‪ 3‬ح ا‪!6‬ة ‪ N8‬اﻷ@‬ ‫ﻻ ﺗﻨﻜﺢ ﺣﺮﺓ ﻋﻠﻰ ﺃﻣﺔ ﻭﻟﻮ ﺭﺿﻴﺖ ﺍﻟﺤﺮﺓ ﺣﺘﻰ ﻳﻔﺎﺭﻕ ﺍﻷﻣﺔ ﻭﺗﺘﻢ ﺍﻟﻌﺪﺓ؛‬ ‫ﻷﻧﻪ ﻣﺎ ﺩﺍﻣﺖ ﻓﻲ ﺍﻟﻌﺪﺓ ﻭﺗﺰﻭﺝ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ‬ ‫ﻻ ﻳﺘﺰﻭﺝ ﻣﻦ ﻃﻠﻖ ﺍﻣﺮﺃﺓ ﺃﺭﺑﻌﺔ ﺑﺪﻭﻧﻬﺎ ﺃﻭ ﻣﺤﺮﻣﺘﻬﺎ ﻣﺎ ﺩﺍﻣﺖ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺃﻥ‬ ‫ﻣﻌﺴﺮﺍ ﻭﻃﻠﻖ‬ ‫‬‫ﻟﻤﻦ ﺃﻋﺘﻖ ﻋﻦ ﺃﺭﺑﻊ ﺇﻣﺎﺀ ﺃﻭ ﻋﻦ ﺑﻌﺾ ﺇﻣﺎﺀ ﻭﺑﻌﺾ ﺣﺮﺍﺋﺮ ﻭﻛﺎﻥ‬ ‫ﺃﻣﺔ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﺮﺍﺟﻌﻬﺎ ﻣﺎ ﺩﺍﻣﺖ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﻣﻊ ﺃﻥ ﻣﻦ ﻟﻪ ﺣﺮﺓ ﺃﻭ ﻟﻪ ﺃﻣﺔ ﻻ ﻳﺰﻳﺪ‬ ‫ﺃﻣﺔ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻃﻼﻗﺎ ﺑﺎﺋ ﻨﺎ‪ ،‬ﺃﻭ ﻣﺎﺗﺖ ﻓﻠﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻟﺤﺮﺓ ﻭﻟﻮ ﻟﻢ ﺗﻤﺾ ﻋﺪﺓ‬ ‫ﺍﻷﻣﺔ ﻭﺟﻮﺯ ﺇﻥ ﺭﺿﻴﺖ ﺑﺄﻥ ﻋﻠﻤﺖ ﺃﻥ ﺗﺤﺘﻪ ﺃﻣﺔ ﻭﻛﺎﻧﺘﺎ ﺑﺘﺜﻠﻴﺚ ﻓﻲ ﺍﻷﻳﺎﻡ ﻟﻴﻠﺘﺎﻥ‬ ‫ﻋﺒﺪﺍ‪.‬‬ ‫ﻟﻬﺎ ﻭﻟﻴﻠﺔ ﻟﻸﻣﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺣﺮﺓ ﻋﻠﻰ ﺃﻣﺔ ﺑﻼ ﻋﻠﻤﻬﺎ ﺃﻭ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺇﻧﻬﺎ ﺣﺮﺓ ﻓﻠﻬﺎ ﺃﻥ ﺗﻨﻜﺮ‬ ‫ﺑﻌﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺑﺎﻷﻣﺔ‪ ،‬ﻭﻟﻬﺎ ﺃﻥ ﺗﺮﺿﻰ ﻭﻟﻬﺎ ﺻﺪﺍﻕ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻻ ﺧﻴﺎﺭ‬ ‫ﻭﻟﻮ ﻟﻢ ﺗﻌﻠﻢ ﺑﺎﻷﻣﺔ‪ ،‬ﻭﻋﻦ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻣﻦ ﺗﺰﻭﺝ ﺣﺮﺓ ﻋﻠﻰ ﺃﻣﺔ ﻓﻜﺘﻢ ﺍﻷﻣﺮ ﻋﻨﻬﺎ‬ ‫ﺻﺎﻏﺮﺍ ﻭﻻ ﻳﻌﺎﻗﺐ‪.‬‬ ‫‬‫ﻧﺰﻋﺖ ﻣﻨﻪ‬ ‫ﻭﺇﻥ ﻟﻢ ﺗﺠﺰ ﻟﻪ ﺍﻷﻣﺔ ﺣﻴﻦ ﺗﺰﻭﺟﻬﺎ ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺃﻥ ﺗﻨﻜﺮ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ‬ ‫ﺑﺪ‬ ‫ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺍﻷﻣﺔ ﻭﻟﻢ ﻳﺨﻒ ﻋﻨ ﺘﺎ‪ ،‬ﻭﺍﻹﻧﻜﺎﺭ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﻓﺮﻗﺔ ﺑﻼ ﻃﻼﻕ‪ ،‬ﻭﻻ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٣٤٢/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٥٣٤/٧‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١١٠/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪374‬‬ ‫ﻣﻦ ﺍﻟﻌﺪﺓ ﻋﻠﻴﻬﺎ ﺇﻥ ﻣﺴﺖ‪ ،‬ﻭﻫﻲ ﻓﺮﻗﺔ ﺑﺎﺋﻨﺔ ﻭﻗﻴﻞ‪ :‬ﻧﻜﺎﺡ ﺍﻟﺤﺮﺓ ﻃﻼﻕ ﺍﻷﻣﺔ؛ ﻷﻥ‬ ‫ﺷﺮﻁ ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﺟﺎﺯ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﺍﺳﺘﺼﺤﺎﺑﺎ ﻟﻸﺻﻞ؛ ﻟﻜﻦ ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺤﺮﺓ ﻛﺎﻥ ﺗﺰﻭﺟﻪ ﺇﻳﺎﻫﺎ‬ ‫‬‫ﻭﻟﻮ ﺃﻃﺎﻕ ﺍﻟﺤﺮﺓ‬ ‫ﻃﻼﻗﺎ ﻟﻸﻣﺔ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﺎ ﻻ ﺗﺠﺘﻤﻊ ﺍﻟﺤﺮﺓ ﻣﻌﻬﺎ‪ ،‬ﻭﻻ ﺗﺤﻞ ﺍﻷﻣﺔ ﻣﻊ ﺍﻟﺤﺮﺓ‪.‬‬ ‫ﻭﻧﻜﺎﺡ ﺍﻷﻣﺔ ﻃﻼﻕ ﺍﻷﻣﺔ ﺍﻷﺧﺮﻯ ﺇﻥ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺃﻣﺔ ﺑﺤﻴﺚ ﺟﺎﺯﺕ ﻟﻪ‬ ‫ﻋﺒﺪﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺗﺤﺘﻬﻤﺎ ﺇﻣﺎﺀ ﻓﻄﻼﻕ ﻟﻬﻦ ﻭﺍﻟﺤﺮﺓ ﻋﻨﺪﻩ ﺃﻭ ﻻ ﺣﺮﺓ‬ ‫ﺍﻹﻣﺎﺀ‪ ،‬ﺃﻭ ﻛﺎﻥ ‬ ‫ﺩﻭﻥ ﺃﻣﺔ ﺛﻢ ﺗﺰﻭﺝ ﺃﻣﺔ ﻭﻻ ﻳﺤﺮﻣﻦ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﺇﻧﻤﺎ ﺗﺤﻞ ﻟﻪ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﺇﻥ ﻛﺎﻥ‬ ‫ﺣﺮﺍ‪ ،‬ﻓﺈﺫﺍ ﺗﺰﻭﺝ ﺃﺧﺮﻯ ﻛﺎﻥ ﺗﺰﻭﺟﻬﺎ ﻃﻼﻗﺎ ﻟﻠﺴﺎﺑﻘﺔ‪ ،‬ﻭﺍﻟﺤﺮﺓ ﻻ ﺗﺠﺘﻤﻊ ﻣﻊ‬ ‫‪‬‬ ‫ﺍﻷﻣﺔ‪ ،‬ﻓﺈﺫﺍ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺃﻣﺔ ﻛﺎﻥ ﺗﺰﻭﺟﻪ ﺇﻳﺎﻫﺎ ﻃﻼﻗﺎ ﻟﻠﺤﺮﺓ ﻛﻤﻦ ﺃﺳﻠﻢ ﻭﺗﺰﻭﺝ‬ ‫ﺃﺭﺑﻌﺎ‪ ،‬ﻳﻜﻮﻥ ﺫﻟﻚ ﻃﻼﻗﺎ ﻟﻬﺎ‪ ،‬ﻭﻛﻤﻦ ﻋﻘﺪ ﻟﻪ‬ ‫ﻣﺤﺮﻣﺔ ﻣﻤﻦ ﺗﺮﻙ ﻓﻲ ﺍﻟﺸﺮﻙ ﺃﻭ ‬ ‫ﺃﺭﺑﻌﺎ ﻗﺒﻞ ﺃﻥ ﺗﺮﺿﻰ‪ ،‬ﻭﻛﺬﺍ ﻋﻠﻰ ﺣﺎﺿﺮﺓ‪،‬‬ ‫ﻋﻠﻰ ﻏﺎﺋﺒﺔ ﻭﺗﺰﻭﺝ ﻣﺤﺮﻣﺘﻬﺎ ﺃﻭ ‬ ‫ﻭﺍﻟﻄﻼﻕ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﺋﻦ‪ ،‬ﻻ ﻳﻤﻠﻚ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ ﺇﻻ ﺇﻥ ﺷﺎﺀﺕ)‪.(١‬‬ ‫ ‪ 3‬ح اﻷ@ ا ٴ‪ N8 @2‬ا‪!6‬ة‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﺍﻟﻤﺆﻣﻨﺔ ﺟﺎﺋﺰ ﻟﻤﻦ ﻟﻢ ﻳﺠﺪ ﺍﻟﻄﻮﻝ ﺇﻟﻰ‬ ‫ﺗﺰﻭﻳﺞ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﺟﻌﻞ ﻟﻠﺤﺮﺓ ﺍﻟﺨﻴﺎﺭ ﻓﻲ ﺍﻹﻗﺎﻣﺔ ﻋﻨﺪﻩ ﺃﻭ ﺍﻟﺨﺮﻭﺝ ﻣﻊ ﺃﺧﺬ‬ ‫ﺻﺪﺍﻗﻬﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻲ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻴﻬﺎ ﻭﻟﻢ ﻳﺠﻌﻞ ﻟﻬﺎ ﺍﻟﺨﻴﺎﺭ ﺇﺫﺍ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻷﻣﺔ ﻭﻻ ﺧﻴﺎﺭ ﻟﻬﺎ ﻋﻨﺪﻩ ﺇﺫﺍ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺑﺤﺮﺓ ﻣﻊ ﺻﺤﺔ ﻋﻘﺪﻫﺎ ﻋﻨﺪﻩ‪.‬‬ ‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻤﻮﺻﻠﻲ ﻻ ﻳﺮﻯ ﻟﻠﺤﺮﺓ ﺗﻌﺠﻴﻞ ﺻﺪﺍﻗﻬﺎ ﺇﺫﺍ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﺧﻴﺮﺍ ﻭﻛﺎﻥ ﻳﺮﻯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﺰﻭﺝ‬ ‫ﻭﺇﻥ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﻣﻦ ﺍﻟﺘﺰﻭﻳﺞ ﻃﺎﻋﺔ ﻟﻢ ﻳﺮﺩ ﺇﻻ ‬ ‫ﺗﺄﺛﻴﺮﺍ ﻓﻲ ﺗﺰﻭﻳﺞ‬ ‫‬‫ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﻛﻤﺎ ﻟﻪ ﺃﻥ ﻳﺘﺴﺮﻯ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻓﻌﻠﻪ ﻷﺣﺪﻫﻤﺎ‬ ‫ﺍﻷﻭﻟﻰ ﻭﺇﻳﺠﺎﺏ ﺣﻜﻢ ﻟﻢ ﻳﻜﻦ ﻭﺟﺐ ﻗﺒﻠﻪ ﻓﻲ ﺗﻌﺠﻴﻞ ﺍﻟﺼﺪﺍﻕ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٢/٦‬ ‪ ،٣٤٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٣٤/٧‬‬ ‫‪375‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ‪ :‬ﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﺤﺮﺓ ﻓﻲ ﺣﺎﻝ ﻭﻳﺠﻮﺯ‬ ‫ﺗﺰﻭﻳﺠﻬﺎ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻄﻮﻝ ﺇﻟﻰ ﺗﺰﻭﻳﺞ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﺗﺄﻭﻝ ﻓﻲ ﺫﻟﻚ ﻗﻮﻝ ﺍﷲ ‪: 8‬‬ ‫﴿‪\ [ Z Y X W V U T S R‬‬ ‫] ^ _ ` ‪﴾ i h g fe d c ba‬‬ ‫ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﺍﻷﻣﺔ ﻟﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺇﻻ ﻟﻤﻦ ﻳﺠﺪ ‬ ‫ﻃﻮﻻ ﺇﻟﻰ‬‫]ﺍﻟﻨﺴﺎﺀ‪ ،[٢٥ :‬ﻓﻠﻢ ‬ ‫ﺗﺰﻭﻳﺞ ﺍﻟﺤﺮﺓ‪.‬‬ ‫ﻭﺍﻟﻨﻈﺮ ﻳﻮﺟﺐ ﻋﻨﺪﻱ ﺗﺠﻮﻳﺰ ﻧﻜﺎﺡ ﺍﻷﻣﺔ ﺍﻟﻤﺴﻠﻤﺔ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﺸﺮﻃﻴﻦ ﻭﺇﻥ‬ ‫ﻭﺟﺪ ‬ ‫ﻃﻮﻻ ﻭﺃﻣﻦ ﺍﻟﻌﻨﺖ)‪.(١‬‬ ‫ ‪ 3‬ح ا‪ /‬واﻷ@ ا‪Ia!,5‬‬ ‫ﺇﻥ ﺗﻨﺎﻛﺤﺎ ﻋﺒﺪ ﻭﺃﻣﺔ ﻣﺸﺘﺮﻛﺎﻥ ﻟﺮﺟﻠﻴﻦ ‬ ‫ﻣﺜﻼ ﺑﺼﺪﺍﻕ ﻣﻌﻠﻮﻡ ﺛﻢ ﻗﺴﻤﺎﻫﻤﺎ‬ ‫ﻓﺄﺧﺬ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺍﻷﻣﺔ ﻗﺒﻞ ﺍﻟﻤﺲ‪ ،‬ﺛﻢ ﻭﻗﻊ ﺍﻟﻤﺲ ﻓﺎﻟﻨﺼﻒ ﺍﻷﻭﻝ‬ ‫ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻟﻌﻘﺪ ﺑﻴﻨﻬﻤﺎ؛ ﻷﻥ ﺍﻟﻌﻘﺪ ﻭﻗﻊ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻭﺍﻷﻣﺔ ﻣﻠﻚ ﻟﻬﻤﺎ‬ ‫ﻣﻌﺎ‪ ،‬ﻻ ﻳﺪﺭﻙ ﺷﻴ ﺌﺎ ﻣﻨﻪ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺑﻞ ﻳﺘﻘﺎﺿﻴﺎﻥ ﻓﻴﻪ؛ ﻷﻥ ﻋﻠﻴﻬﻤﺎ‬ ‫‬ ‫ﻧﺼﻔﺎ‪ ،‬ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﺭﺑﻊ ﻳﻌﻄﻴﻪ ﻟﻶﺧﺮ ﺃﻭ ﻳﺤﻀﺮﺍﻥ ‬ ‫ﻧﺼﻔﺎ ﻓﻴﻘﺴﻤﺎﻧﻪ ﻓﻴﺘﻘﺎﺿﻴﺎﻥ‬‫‬ ‫ﻓﻲ ﺫﻟﻚ؛ ﻷﻧﻬﻤﺎ ﻳﺤﻀﺮﺍﻧﻪ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻤﺎ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺻﺪﺍﻕ ﺃﻣﺘﻬﻤﺎ ﻋﻠﻰ‬ ‫ﻋﺒﺪﻫﻤﺎ ﻭﻳﺘﺮﻛﺎﻥ ﺍﻹﺣﻀﺎﺭ ﻭﺍﻟﻘﺴﻢ‪ ،‬ﻭﻟﻬﻤﺎ ﺇﺣﻀﺎﺭﻩ ﻭﻗﺴﻤﻪ‪ ،‬ﻭﻟﻬﻤﺎ ﺃﻥ ﻳﺤﻀﺮ‬ ‫ﺭﺑﻌﺎ ﻣﻦ ﻣﺎﻟﻪ ﻓﻴﺮﺩﻩ ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﻣﺎ ﻟﻪ ﻋﻠﻰ ﺍﻵﺧﺮ ﻣﻦ ﻗﺒﻞ ﺍﻷﻣﺔ‪ ،‬ﻭﻟﻬﻤﺎ‬ ‫ﻛﻞ ﻣﻨﻬﻤﺎ ‬ ‫ﺭﺑﻌﺎ ﻭﺍﻟﺜﺎﻧﻲ ﻟﺮﺏ ﺍﻷﻣﺔ ﻋﻠﻰ ﺭﺏ ﺍﻟﻌﺒﺪ؛ ﻷﻥ ﺍﻟﻤﺲ‬ ‫ﺃﻥ ﻳﻌﻄﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﺍﻵﺧﺮ ‬ ‫ﻭﻗﻊ ﻣﻦ ﺍﻟﻌﺒﺪ ﺑﻌﺪ ﻣﺎ ﻛﺎﻥ ﻣﻠﻜ ﺎ ﻟﻪ‪ ،‬ﻓﻠﺰﻣﻪ ﻟﺮﺏ ﺍﻷﻣﺔ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪ ١١١/٢‬ ‪.١١٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٤/٦‬ ‪.٣٤٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪376‬‬ ‫ @‪ I‬زوج أ@‪G ',‬اق ‪8 &X‬‬ ‫ﻣﻦ ﺯﻭﺝ ﺃﻣﺘﻪ ﺑﻔﺮﻳﻀﺔ ﺛﻢ ﺑﺎﻋﻬﺎ ﻟﺮﺟﻞ ﻓﺒﺎﻋﻬﺎ ﺍﻟﺮﺟﻞ ﻵﺧﺮ ﻭﻣﺴﺖ ﻋﻨﺪ‬ ‫ﺍﻷﺧﻴﺮ ﻓﻠﻸﻭﻝ ﻧﺼﻒ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻭﻟﻸﺧﻴﺮ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻟﻤﻦ ﺑﻌﺪ ﻣﻦ‬ ‫ﻣﺴﺖ ﻋﻨﺪﻩ‪ ،‬ﻭﻻ ﻟﻤﻦ ﻳﺰﻭﺟﻬﺎ ﻫﻮ ﻭﻻ ﻣﺴﺖ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﺑﺎﻉ ﻧﺼﻔﻬﺎ ﻓﻤﺴﺖ ﻋﻨﺪ‬ ‫ﻣﺸﺘﺮﻳﻬﺎ ﻓﻠﻪ ﺭﺑﻊ ﺍﻟﻔﺮﻳﻀﺔ ﻭﻟﻠﺒﺎﺋﻊ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻣﺰﻭﺟﻬﺎ‬ ‫ﻓﺼﺪﺍﻗﻬﺎ ﻛﻠﻪ ﻟﻤﻦ ﻣﺴﺖ ﻋﻨﺪﻩ ﺇﻥ ﺍﺷﺘﺮﺍﻫﺎ ﻛﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻭﺍﺗﻔﻖ ﺍﻟﻤﺸﺘﺮﻱ‬ ‫ﻣﻊ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻓﺮﻳﻀﺔ ﻓﻼ ﺷﻲﺀ ﻟﺒﺎﺋﻌﻬﺎ ﻛﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻓﺮﺽ ﻣﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺍﻟﻌﻘﺪ‬ ‫ﻣﻊ ﺍﻟﺰﻭﺝ ﻓﻜﻤﻦ ﻓﺮﺽ ﻓﻲ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻣﻦ ﺑﺎﻋﻬﺎ ﺣﺎﻝ ﻭﻁﺀ ﺍﻟﺰﻭﺝ ﻓﺎﻟﺼﺪﺍﻕ ﺃﻭ‬ ‫ﺍﻟﻤﺜﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﺯﻧﻰ ﺑﺄﻣﺔ ﻓﺘﺪﺍﻭﻟﻬﺎ ﺍﻟﺒﻴﻊ ﻗﺒﻞ ﺃﻥ ﻳﻨﺰﻉ ﻣﻦ ﺯﻧﺎﻫﺎ ﻏﺮﻡ ﻟﻜﻞ ﺻﺪﺍﻕ‬ ‫ﻣﺜﻠﻬﺎ)‪.(١‬‬ ‫‬ ‫و‪H‬‬‫‬ ‫ر[? ‪H2‬ه @‪,‬‬ ‫ @‪ I‬ا‪!,Z‬ى‬ ‫ﻋﺒﺪﺍ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ‬ ‫ﻣﻤﻠﻮﻛﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫‬‫ﻣﻦ ﺍﺷﺘﺮﻯ ﺭﻗﻴﻘﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻣﺘﺰﻭﺟﺎ ﺭﺩﻩ ﻭﺟﺪﺩ ﺍﻟﺸﺮﺍﺀ ﺇﻥ ﺷﺎﺀ‪،‬‬ ‫‬‫ﺍﻟﺠﻤﺎﻋﺔ ﻛﻤﺎ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﺛﻢ ﻋﻠﻤﻪ‬ ‫ﻭﻟﺰﻣﻪ ﻭﻟﻪ ﺍﻷﺭﺵ‪ ،‬ﺃﻭ ﺇﻣﺎ ﺃﻥ ﻳﻘﺒﻠﻪ ﺑﻼ ﺃﺭﺵ ﺃﻭ ﻳﺮﺩﻩ ﺃﻗﻮﺍﻝ ﻓﻲ ﺑﺎﺑﻬﺎ ﺇﺫ ﻫﻮ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺍﻟﺘﺰﻭﺝ ﻋﻴﺐ ﻣﻄﻠﻘﺎ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ ﺃﻣﺎ ﺗﺰﻭﺝ ﺍﻟﻌﺒﺪ‪ :‬ﻓﻸﻥ ﻧﻔﻘﺔ ﺯﻭﺟﺘﻪ ﻭﻣﺆﻭﻧﺘﻬﺎ‬ ‫ﺃﺑﺪﺍ ﻣﺎ ﻟﻢ ﻳﻄﻠﻖ ﻋﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﻃﻠﻖ ﺃﻧﻔﻘﻬﺎ ﻭﻣﺎﻧﻬﺎ‪ ،‬ﻛﺬﻟﻚ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ‬ ‫ﻋﻠﻰ ﺳﻴﺪﻩ ‬ ‫ﺣﺘﻰ ﺗﺘﻢ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻷﻥ ﺍﻟﻌﺒﺪ ﻳﺸﻐﻠﻪ ﺍﻟﺘﺰﻭﺝ ﻋﻦ ﺳﻴﺪﻩ ﻭﺃﺷﻐﺎﻟﻪ‪ ،‬ﻭﻳﺪﻋﻮﻩ ﺇﻟﻰ ﺃﻥ‬ ‫ﻳﺴﺮﻕ ﻣﻦ ﺳﻴﺪﻩ ﻟﺰﻭﺟﺘﻪ ﻭﻟﻤﺎ ﻳﻠﺪﻩ ﻣﻌﻬﺎ ﻭﻧﺤﻮ ﺫﻟﻚ؛ ﻭﻷﻧﻪ ﻗﺪ ﻳﻌﺘﻖ ﺍﻟﻌﺒﺪ‬ ‫ﻭﺃﻭﻻﺩﻩ ﺇﻥ ﻛﺎﻧﺖ ﻭﺍﻟﺪﺗﻬﻢ ﺃﻣﺔ ﻓﻴﺮﺟﻊ ﺃﻣﺮﻫﻢ ﻋﻠﻰ ﺳﻴﺪﻩ ﻛﻨﻔﻘﺘﻬﻢ ﻭﺍﻟﻌﻘﻞ‬ ‫ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺮﺓ ﺭﺟﻌﻮﺍ ﻛﺬﻟﻚ ﺇﺫﺍ ﻋﺘﻖ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺃﻣﺎ ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﻓﻸﻧﻬﺎ‬ ‫ﻟﻴﻼ ﻓﻘﻂ؛ ﻭﻷﻧﻪ ﺗﻀﻌﻔﻬﺎ ﺍﻟﻮﻻﺩﺓ ﻭﻗﺪ ﺗﻤﻮﺕ ﺑﻬﺎ؛ ﻭﻷﻧﻪ‬‫ﺗﺸﻐﻞ ﺑﺤﻖ ﺯﻭﺟﻬﺎ ﻭﻟﻮ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٤٥/٦‬‬ ‫‪377‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﻟﻮ ﺑﺎﻋﻬﺎ ﺣﻴﺚ ﻻ ﻳﺪﺭﻛﻬﺎ ﺯﻭﺟﻬﺎ ﻟﺒﻄﻞ ﺻﺪﺍﻗﻬﺎ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ‬ ‫ﻛﻠﻪ ﺯﻭﺟﻬﺎ ﻟﻌﺒﺪ ﺃﻭ ﺣﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﻋﻴﺐ ﻻ ﺗﺰﻭﺝ ﺍﻟﻌﺒﺪ؛ ﻷﻥ ﻟﻤﺸﺘﺮﻳﻪ‬ ‫ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻹﻳﻀﺎﺡ)‪.(١‬‬ ‫ رد ا‪ /‬أو اﻷ@ *  ا واج‬ ‫ﻻ ﻳﺠﺪ ﺭﺩﻩ ﺑﻌﻴﺐ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻗﺒﻞ ﺍﻟﺸﺮﺍﺀ ﺑﻌﺪ ﻧﻜﺎﺡ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺍﻟﺘﺴﺮﻱ ﺇﺫﺍ ﺍﺷﺘﺮﺍﻫﺎ ﻓﺰﻭﺟﻬﺎ ﻟﻐﻴﺮﻩ ﺃﻭ ﺗﺴﺮﺍﻫﺎ ﻫﻮ ﻭﺳﻮﺍﺀ ﻓﻲ ﺗﺰﻭﻳﺠﻬﺎ ﻣﺴﻬﺎ ﺃﻡ‬ ‫ﻟﻢ ﻳﻤﺴﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﺪﻝ ﻟﻪ ﺇﻃﻼﻕ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺼﺎﺩﻕ ﺑﻤﺠﺮﺩ ﺍﻟﻌﻘﺪ‪ ،‬ﺇﺫﺍ ﺛﺒﺖ ﺍﻟﺮﺩ ﻭﻟﻮ‬ ‫ﻣﺴﻬﺎ ﻋﻨﺪ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻟﺘﺰﻭﺝ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ ﺑﻪ ﻗﺒﻞ ﺗﺰﻭﻳﺠﻪ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺑﻴﻊ ﺍﻟﻤﻌﻴﺐ ﻻﺯﻡ‪ ،‬ﻭﻟﻠﻤﺸﺘﺮﻱ ﺍﻷﺭﺵ‪ ،‬ﻭﻻ ﺃﺭﺵ ﻟﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ‬ ‫ﺇﻣﺎ ﺃﻥ ﻳﻘﺒﻞ ﺑﻼ ﺃﺭﺵ ﻭﺇﻣﺎ ﺃﻥ ﻳﺮﺩ‪ ،‬ﻭﺍﻟﺘﺰﻭﻳﺞ ﻗﺒﻮﻝ ﻭﻋﻴﺐ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺗﺰﻭﺝ‬ ‫ﻋﻴﺒﺎ ﻓﻴﻬﻤﺎ ﻗﺎﻝ‪ :‬ﺇﻥ‬ ‫ﻋﻴﺒﺎ ﺃﻭ ﻗﺎﻝ‪ :‬ﺗﺰﻭﺝ ﺍﻟﻌﺒﺪ ﻭﺗﺰﻭﺝ ﺍﻷﻣﺔ ﻟﻴﺴﺎ ‬ ‫ﺍﻟﻌﺒﺪ ﻟﻴﺲ ‬ ‫ﻟﻠﻤﺸﺘﺮﻱ ﺍﻟﺮﺩ ﺇﺫﺍ ﺯﻭﺟﻬﻤﺎ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﺑﻌﻴﺐ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺸﺮﺍﺀ ﻭﻟﻮ ﻭﻗﻊ ﺍﻟﻤﺲ‪.‬‬ ‫ﻭﺟﺎﺯ ﻟﻪ ﺍﻟﺮﺩ ﺑﺎﻟﻌﻴﺐ ﺍﻟﺬﻱ ﻗﺒﻞ ﺷﺮﺍﺋﻪ ﺇﻥ ﻃﻠﻖ ﻋﻠﻰ ﻋﺒﺪ ﺗﺰﻭﺝ ﻟﻪ ﺑﻌﺪ‬ ‫ﺍﻟﺸﺮﺍﺀ ﻃﻼﻗﺎ ﺑﺎﺋ ﻨﺎ‪ ،‬ﺃﻭ ﻃﻠﻘﺖ ﺃﻣﺔ ﺍﺷﺘﺮﺍﻫﺎ ﻓﺰﻭﺟﻬﺎ ﻣﻦ ﺣﺮ‪.‬‬ ‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺫﺍ ﺯﻭﺟﺔ ﻟﻢ ﻳﻤﺴﻬﺎ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ﺛﻢ ﻣﺴﻬﺎ ﻋﻨﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﻋﻨﺪ ﻣﻦ‬ ‫ﺍﺷﺘﺮﻯ ﻓﺈﺫﺍ ﺑﻪ ﻋﻴﺐ ﻗﺒﻞ ﺍﻟﺸﺮﺍﺀ ﻓﻠﻪ ﺍﻟﺮﺩ ﺇﻥ ﺷﺎﺀ‪ ،‬ﻭﻟﺰﻣﻪ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ‬ ‫ﻭﺍﻟﻨﺼﻒ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﺣﻜﻢ ﺍﻷﻣﺔ‬ ‫ﻛﺬﻟﻚ ﻭﻟﻤﺸﺘﺮﻳﻬﺎ ﻧﺼﻔﻪ ﻟﻠﻤﺲ ﻋﻨﺪﻩ ﻭﺇﻥ ﺭﺩﻫﺎ ﺑﻌﻴﺐ ﺳﺒﻖ ﺍﻟﺸﺮﺍﺀ ﻛﺎﻟﻐﻠﺔ ﻓﻲ‬ ‫ﻛﻮﻧﻬﺎ ﻟﻪ ﻭﻫﻲ ﺧﺪﻣﺘﻬﺎ ﻭﺃﺟﺮﺗﻬﺎ ﻭﻗﻴﻞ‪ :‬ﻳﺮﺩﻩ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻨﺼﻒ ﻣﻌﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﻊ ﺍﻷﻣﺔ‬ ‫ﻭﻟﺴﻴﺪ ﺍﻷﻣﺔ ﺃﻥ ﻳﺒﻴﻌﻬﺎ ﺃﻭ ﻳﺨﺮﺟﻬﺎ ﻣﻦ ﻣﻠﻜﻪ ﻭﻟﻮ ﺣﻴﺚ ﻻ ﻳﺪﺭﻛﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﻳﺒﻄﻞ ﺑﺬﻟﻚ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﻄﻠﻪ ﺣﻴﻦ ﻻ ﻳﺪﺭﻛﻬﺎ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٥/٦‬ ‪ ،٣٤٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٨/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪378‬‬ ‫ﻭﺇﻥ ﺍﺳﺘﺤﻖ ﺍﻷﻣﺔ ﻣﻦ ﻻ ﻳﻤﻠﻚ ﻣﺎ ﻭﻟﺪ ﺯﻭﺟﻬﺎ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﻛﺎﻷﺑﻮﻳﻦ‬ ‫ﻭﺍﻷﺟﺪﺍﺩ ﻭﺍﻹﺧﻮﺓ ﻭﺍﻷﻋﻤﺎﻡ ﻭﺍﻷﺧﻮﺍﻝ ﺃﻋﻄﻰ ﻟﻬﻢ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻻ ﻗﻴﻤﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻸﻗﺮﺏ‬ ‫ﺍﺳﺘﺤﻘﻬﺎ ﺃﺣﺪﻫﻢ ﻣﻊ ﺍﻷﺟﻨﺐ ﺃﻋﻄﻰ ﺍﻷﺟﻨﺐ ﻣﻨﺎﺑﻪ ﻣﻦ ﺍﻟﻘﻴﻤﺔ ‬ ‫ﻣﻨﺎﺑﻪ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﻓﻘﻂ)‪.(١‬‬ ‫ ‪ !R‬ا‪ =#‬ا‪ ,‬و‪?,8  H‬‬ ‫ﺇﻥ ﺃﻋﺘﻘﺖ ﻃﻔﻠﺔ ﺫﺍﺕ ﺯﻭﺝ ﻓﻼ ﺧﻴﺎﺭ ﻟﻬﺎ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﻭﻻ ﻟﻮﻟﻴﻬﺎ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺣﺮﺍ ﺃﻥ ﻳﺨﺘﺎﺭ ﻟﻬﺎ ﺃﻭ ﻳﺴﺘﺨﻠﻒ ﻣﻦ ﻳﺨﺘﺎﺭ ﻟﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺘﻖ ﺍﻟﺤﺎﺩﺙ‪،‬‬ ‫ﺍﻟﻮﻟﻲ ‪‬‬ ‫ﻭﻟﻮ ﺑﻠﻐﺖ ﺑﻌﺪ‪ ،‬ﻭﻟﻜﻦ ﻟﻬﺎ ﺇﺫﺍ ﺑﻠﻐﺖ ﺃﻥ ﺗﺨﺘﺎﺭ ﻧﻔﺴﻬﺎ ﻣﻦ ﺑﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻄﻔﻠﺔ‬ ‫ﺍﻟﻌﺮﻳﻘﺔ ﻓﻲ ﺍﻟﺤﺮﻳﺔ ﻧﻔﺴﻬﺎ ﺇﺫﺍ ﺑﻠﻐﺖ ﺑﻼ ﺗﺮﺍﺥ‪ ،‬ﻭﻟﻬﺎ ﺃﻥ ﺗﺨﺘﺎﺭ ﻧﻔﺴﻬﺎ ﺑﻌﺪ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻟﻌﺘﻖ‪ ،‬ﻭﻟﻮ ﺗﺮﺍﺧﻰ ﺍﻻﺧﺘﻴﺎﺭ ﻣﺎ ﻟﻢ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﺗﺘﺮﻙ ﺣﻘﻬﺎ ﻓﻲ‬ ‫ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻟﻪ ﺯﻭﺟﺔ ﻭﺃﻋﺘﻖ ﻟﻪ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺟﻬﺔ ﺍﻟﺒﻠﻮﻍ‪،‬‬ ‫ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺘﻖ)‪.(٢‬‬ ‫  & ا واج @‪ I‬أ‪ 'H2 r,8‬اﷲ‬ ‫ﺍﺳﺘﺤﺴﻦ ﻟﻤﻦ ﺃﻋﺘﻖ ﺃﻣﺔ ﷲ ﺃﻥ ﻻ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻭﻻ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺑﺄﺟﺮﺓ ﺑﺮﺿﺎﻫﺎ‬ ‫ﻭﻻ ﺑﺮﺿﺎ ﻣﻨﻬﺎ ﺑﻼ ﺃﺟﺮﺓ‪ ،‬ﻭﺃﻣﺎ ﺑﻼ ﺭﺿﺎ ﻣﻨﻬﺎ ﻓﻬﻮ ﺣﺮﺍﻡ ﻻ ﻣﺴﺘﺤﺴﻦ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﺰﻭﺟﻬﺎ ﺃﻭ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺑﺮﺿﺎ ﻣﺠﺮﺩ ﻋﻦ ﺣﻴﺎﺀ ﻭﻣﺪﺍﺭﺍﺓ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻟﻜﻦ ﻳﻜﺮﻩ‪،‬‬ ‫ﻭﺗﺮﻙ ﺫﻟﻚ ﺃﻭﻟﻰ ﻭﻟﻮ ﻛﺎﻥ ﻳﻨﺼﻒ ﻟﻬﺎ‪ ،‬ﻭﺟﺎﺀ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺃﻥ ﻣﻤﻦ ﻳﻀﺎﻋﻒ‬ ‫ﻟﻪ ﺍﻷﺟﺮ ﻣﻦ ﺃﻋﺘﻖ ﺃﻣﺔ ﺛﻢ ﺗﺰﻭﺟﻬﺎ«)‪ ،(٣‬ﻓﻴﺤﻤﻞ ﻋﻠﻰ ﻣﻦ ﺗﺰﻭﺟﻬﺎ ﻟﻮﺟﻪ ﺍﷲ‪ ،‬ﺭﻗﺔ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٦/٦‬ ‪.٣٤٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٠/٦‬ ‪ ،٣٥١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ‪.٨٩/٣‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻀﻞ ﻣﻦ ﺃﻋﺘﻖ ﺃﻣﺔ ﺛﻢ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﺡ‪:‬‬ ‫‪.٢٢٤٤‬‬ ‫‪379‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﻟﺤﺎﻟﻬﺎ ﻭﺭﻏﺒﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﺎ ﻓﻲ ﺍﻷﺛﺮ‪ :‬ﻋﻠﻰ ﻣﻦ ﺗﺰﻭﺟﻬﺎ ﻟﻬﻮﺍﻩ ﻭﻛﺬﺍ ﺍﻣﺮﺃﺓ‪ ،‬ﺇﻥ‬ ‫ﻋﺒﺪﺍ ﺃﻭ‬ ‫ﻋﺒﺪﺍ ﷲ ﻳﺴﺘﺤﺐ ﺃﻥ ﻻ ﺗﺴﺘﺨﺪﻣﻪ ﻭﻻ ﺗﺘﺰﻭﺟﻪ‪ ،‬ﻭﺭﺟﻞ ﺃﻋﺘﻖ ‬ ‫ﺃﻋﺘﻘﺖ ‬ ‫ﺍﻣﺮﺃﺓ ﺃﻋﺘﻘﺖ ﺃﻣﺔ ﺃﻥ ﻻ ﻳﺴﺘﺨﺪﻣﺎﻫﻤﺎ‪ ،‬ﻭﺍﻟﺘﺰﻭﺝ ﻟﻤﻦ ﻭﻟﻲ ﺃﻣﺮﻩ ﻛﺎﻟﻮﻟﺪ ﻣﺜﻞ‬ ‫ﺗﻘﺮﺑﺎ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺛﻢ‬ ‫ﺗﺰﻭﺟﻬﻤﺎ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ ﻣﻦ ﺃﻋﺘﻖ ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻷﻣﺔ ‬ ‫ﺍﻧﺘﻔﻊ ﺑﻪ ﻭﻟﻮ ﺑﻌﻮﺽ ﻛﺜﻴﺮ ﺷﺒﻴﻪ ﺑﻌﺾ ﻣﺸﺎﺑﻬﺔ ﺑﻤﻦ ﺭﺟﻊ ﻓﻲ ﺻﺪﻗﺘﻪ‪ ،‬ﻭﺑﻤﻦ‬ ‫ﺃﺑﻄﻞ ﺗﻘﺮﺑﻪ؛ ﻷﻥ ﺭﻏﺒﺘﻪ ﻓﻲ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﻭﻟﻮ ﺑﻌﻮﺽ ﻋﻮﺩ ﺇﻟﻴﻪ ﻭﺭﺟﻮﻉ ﻣﺎ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻓﺮﺳﺎ ﻟﻮﺟﻪ ﺍﷲ ‪ 4‬ﻭﺭﺁﻩ ﻳﺒﺎﻉ ﻓﺄﻋﺠﺒﻪ ﻓﺎﺷﺘﺮﺍﻩ ﻟﻴﻤﻠﻜﻪ‪ ،‬ﺃﻻ ﺗﺮﺍﻩ ﺃﻥ‬ ‫ﻛﻤﻦ ﺃﻋﻄﻰ ‬ ‫ﻓﻲ ﻓﻌﻠﻪ ﻣﻄﺎﻭﻋﺔ ﻧﻔﺲ ﻓﻲ ﺍﺷﺘﻬﺎﺋﻬﺎ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ؟ ﻭﺫﻟﻚ ﻗﺼﺔ ﻋﻤﺮ ‪ƒ‬‬ ‫ﺃﻳﻀﺎ ﻓﻼ ﻛﺮﺍﻫﺔ ﻓﻴﻪ)‪.(١‬‬ ‫ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﺍﺷﺘﺮﺍﻩ ﻟﻴﺘﺼﺪﻕ ﺑﻪ ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺘﻖ ﺑﺪﻳﻦ ﻻﺯﻡ ﻛﻜﻔﺎﺭﺓ ﺍﻟﻘﺘﻞ ﺃﻭ ﺍﻟﻈﻬﺎﺭ ﺃﻭ ﺍﻟﻴﻤﻴﻦ ﺃﻭ ﻓﻌﻞ‬ ‫ﺍﻟﻜﺒﻴﺮﺓ ﺃﻭ ﺃﻋﺘﻖ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮﺓ ﺃﻭ ﻋﻠﻖ ﻋﺘﻘﻪ ﻟﻮﻗﻮﻉ ﺷﻲﺀ ﺑﻼ ﺗﻘﺮﺏ ﻣﺜﻞ ﺃﻥ‬ ‫ﻭﺍﻗﻌﺎ ﻟﻴﻜﻮﻧﻦ‬ ‫ﻳﻘﻮﻝ ﻣﻦ ﻳﻨﻜﺮ ﻭﻗﻮﻉ ﺷﻲﺀ ﻭﻳﺆﻛﺪ ﺃﻧﻪ ﻟﻢ ﻳﻘﻊ‪ :‬ﻟﺌﻦ ﻛﺎﻥ ﻛﺬﺍ ‬ ‫ﺣﺮﺍ ﻭﻏﻴﺮ ﺫﻟﻚ ﺟﺎﺯ ﺫﻟﻚ ﺑﻼ ﻛﺮﺍﻫﺔ ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻹﻧﺼﺎﻑ ﻟﻬﻤﺎ‬ ‫‪‬‬‫ﻋﺒﺪﻱ‬ ‫ﻛﻐﻴﺮﻫﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻞ ﻟﻤﻦ ﺃﻋﺘﻖ ﺭﻗﻴﻘﺎ ﺃﻥ ﻳﺘﺰﻭﺟﻪ ﺃﻭ ﻳﻨﺘﻔﻊ ﺑﻪ ﺇﺫﺍ ﻗﺼﺪ ﺑﻪ‬ ‫ﺍﷲ‪ ،‬ﻭﺣﻞ ﺇﻥ ﺃﻋﺘﻘﻪ ﻟﻄﻮﻝ ﺻﺤﺒﺘﻪ ﻣﻌﻪ ﻣﻜﺎﻓﺄﺓ ﻟﻪ ﺑﻪ ﺃﻭ ﻟﻤﻨﺰﻟﺔ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺃﻭ‬ ‫ﻧﺤﻮ ﺫﻟﻚ)‪.(٢‬‬ ‫  & @‪ I‬أ‪!Z N8 r,8‬ط ا واج‬ ‫ﻋﺒﺪﺍ ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﺛﻢ ﺍﻣﺘﻨﻊ ﻣﻦ ﺗﺰﻭﺟﻬﺎ ﻓﻼ ﻳﺠﺒﺮ‬ ‫ﺇﻥ ﺃﻋﺘﻘﺖ ‬ ‫ﻋﻠﻰ ﺍﻟﺘﺰﻭﺝ ﻭﻻ ﻳﺮﺩ ﻓﻲ ﺍﻟﺮﻕ ﺃﻱ‪ :‬ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﻛﺬﺍ ﺍﻷﻣﺔ ﺇﻥ ﺃﻋﺘﻘﻬﺎ ﺭﺟﻞ ﻋﻠﻰ‬ ‫ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﻓﺄﺑﺖ ﻟﺼﺤﺔ ﺍﻟﻌﺘﻖ ﻭﺑﻄﻼﻥ ﺍﻟﺸﺮﻁ ﻭﻭﺟﻪ ﺑﻄﻼﻧﻪ‪ :‬ﺃﻥ ﺍﻟﻤﻤﻠﻮﻙ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٥١/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥١/٦‬ ‪.٣٥٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪380‬‬ ‫ﻋﻘﺪ ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻫﻮ ﻣﻤﻠﻮﻙ‪ ،‬ﻭﻻ ﻋﻘﺪ ﻟﻤﻤﻠﻮﻙ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺠﻮﺯ‬ ‫ﺑﻴﻌﻪ ﻭﺷﺮﺍﺅﻩ ﺑﺄﻣﺮ ﺍﻟﺴﻴﺪ ﻭﺇﺟﺎﺯﺗﻪ؛ ﻷﻧﻬﻤﺎ ﻣﻦ ﺑﺎﺏ ﺍﻻﺳﺘﺨﺪﺍﻡ ﺍﻟﺬﻱ ﻫﻮ ﺣﻖ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻠﻤﺎ ﻋﻘﺪ ﺷﺮﻁ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﻧﻔﺴﻪ ﻟﻢ ﻳﻠﺰﻣﻪ‪ ،‬ﻭﺻﺢ ﺍﻟﻌﺘﻖ ﻭﺣﺪﻩ؛‬ ‫ﻷﻧﻪ ﻳﻘﻊ ﻭﻟﻮ ‬ ‫ﻫﺰﻻ‪ ،‬ﻭﻻ ﻳﻌﺎﺭﺽ ﻫﺬﺍ ﺑﻌﺒﺪ ﻛﺎﺗﺐ ﻧﻔﺴﻪ؛ ﻷﻥ ﺍﻟﻤﻜﺎﺗﺒﺔ ﻳﻘﻊ‬ ‫ﺍﻟﻌﺘﻖ ﺑﺘﻤﺎﻡ ﻋﻘﺪﻫﺎ‪ ،‬ﺑﺨﻼﻑ ﺫﻟﻚ ﺍﻟﺸﺮﻁ ﻓﺈﻧﻪ ﻳﻔﻌﻠﻪ ﺑﻌﺪ ﻭﻗﻮﻉ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻻ ﺗﻌﺘﻖ ﻭﻟﻪ ﺷﺮﻃﻪ؛ ﻟﺤﺪﻳﺚ‪» :‬ﺍﻟﻤﺆﻣﻨﻮﻥ ﻋﻠﻰ ﺷﺮﻭﻃﻬﻢ«)‪ ،(١‬ﻭﻫﺬﺍ‬ ‫‬ ‫ﺣﻼﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺮﺩ ﻓﻲ ﺍﻟﺮﻕ‪ ،‬ﺑﻞ ﻳﺠﺒﺮ ﻋﻠﻰ‬ ‫ﺣﺮﺍﻣﺎ ﻭﻟﻢ ﻳﺤﺮﻡ‬ ‫‬‫ﺷﺮﻁ ﻟﻢ ﻳﺤﻞ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻳﺤﺘﻤﻠﻪ ﻛﻼﻡ ﺃﺑﻲ ﺍﻟﻤﺆﺛﺮ‪،‬‬ ‫‬‫ﺍﻟﺘﺰﻭﺝ ﺇﻣﻀﺎﺀ ﻟﻜﻞ ﻣﻦ ﺍﻟﻌﺘﻖ ﻭﺍﻟﺸﺮﻁ‬ ‫ﻭﻣﻦ ﻳﺮﻯ ﻟﻪ ﺷﺮﻃﻪ ﻻ ﻳﺤﺮﻣﻬﺎ ﻋﻠﻴﻪ ﺇﻥ ﻣﺴﻬﺎ ﺑﻼ ﺻﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻋﺘﻘﻬﺎ‬ ‫ﺑﺮﺃﻳﻪ ﻋﻠﻰ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﻬﺎ ﻓﻼ ﻳﺜﺒﺖ ﻋﻠﻴﻬﺎ ﺇﻻ ﺇﻥ ﺷﺎﺀﺕ‪ ،‬ﻭﺇﻥ ﻃﻠﺒﺘﻪ ﺃﻥ ﻳﻌﺘﻘﻬﺎ‬ ‫ﻋﻠﻰ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﻓﻔﻌﻞ ﻓﺬﻟﻚ ﻣﻜﺎﺗﺒﺔ ﻣﺠﻬﻮﻟﺔ‪ ،‬ﻓﺈﻥ ﺗﺰﻭﺟﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻓﻠﻬﺎ‬ ‫ﺻﺪﺍﻗﻬﺎ ﺇﻥ ﺭﺿﻴﺖ‪ ،‬ﻭﺇﻻ ﻓﻌﻠﻴﻬﺎ ﻟﻪ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﻋﺘﻘﻬﺎ ﻋﻠﻰ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﻭﻋﻠﻰ‬ ‫ﺃﻥ ﻋﺘﻘﻬﺎ ﻫﻮ ﺻﺪﺍﻗﻬﺎ ﺟﺎﺯ ﻟﻬﻤﺎ ﺇﻥ ﺭﺿﻴﺖ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻔﻘﺎ ﻋﻠﻴﻪ ﻭﺗﺰﻭﺟﺘﻪ‬ ‫ﻭﻟﻢ ﻳﺴ ‪‬ﻢ ﻟﻬﺎ ﻓﻠﻬﺎ ﻛﻤﺜﻠﻬﺎ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺗﺘﺎﻣﻤﺎ ﻋﻠﻰ ﺃﻧﻪ ﺻﺪﺍﻗﻬﺎ ﺛﺒﺖ‬ ‫ﺫﻟﻚ ﻭﻛﺎﻥ ﻛﺎﻟﻤﻜﺎﺗﺒﺔ)‪.(٢‬‬ ‫ @‪ I‬ﱠ‬ ‫‪!+‬ه ا‪  2‬واج @‪ I‬اﻷ@ @ ن ا‪!6‬ة‬ ‫ﻣﻦ ﺧﻄﺐ ﺑﻨ ﺘﺎ ﺃﻭ ﻭﻟﻴﺔ ﻣﻦ ﺭﺟﻞ ﻓﻐﺮﻩ ﺑﺄﻣﺘﻪ ﺃﻭ ﺃﻣﺔ ﻏﻴﺮﻩ ﻓﺰﻭﺟﻬﺎ ﺇﻳﺎﻩ ﺧﻴﺮ‬ ‫ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻨﻮﻱ ﺇﺟﺎﺯﺓ ﺍﻟﻌﻘﺪ ﺍﻷﻭﻝ‪،‬‬ ‫ﻓﻲ ﺇﻗﺎﻣﺘﻪ ﻋﻠﻴﻬﺎ ﺇﻥ ﺣﻠﺖ ﻟﻪ ﺍﻷﻣﺔ ﻟﻜﻦ ﻻ ‬ ‫ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻣﺔ ﻏﻴﺮ ﻋﺎﻟﻤﺔ‬ ‫ﻭﺇﻥ ﺃﻗﺎﻡ ﺑﻼ ﺇﺟﺎﺯﺓ ﻟﻪ ﻟﻢ ﺗﺤﻞ ﻟﻪ ﺇﻥ ﻣﺴﻬﺎ‪ ،‬ﻭﻻ ‬ ‫ﺑﺄﻧﻪ ﻣﻐﺮﻭﺭ ﺑﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻋﻠﻤﺖ ﻓﻼ ﻳﺤﻞ ﻟﻬﺎ ﺇﻥ ﻣﺴﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﻫﻮ ﻭﻳﺠﻴﺰ؛‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٢/٦‬ ‪.٣٥٣‬‬ ‫‪381‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﻷﻧﻬﺎ ﻋﻠﻰ ﺭﺳﻢ ﺍﻟﺰﻧﺎ ﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﺰﻭﺝ ﻟﻢ ﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﻳﻈﻨﻬﺎ ﺣﺮﺓ‪،‬‬ ‫ﻭﻛﺬﺍ ﻛﻞ ﻣﻦ ﺧﻄﺐ ﺍﻣﺮﺃﺓ ﻭﺯﻭﺝ ﺑﻐﻴﺮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﺮﻡ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‬ ‫ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺲ‪ ،‬ﻭﺧﻴﺮ ﻓﻲ ﺍﻹﻧﻜﺎﺭ ﺑﻼ ﺻﺪﺍﻕ ﻳﻠﺰﻣﻪ ﻭﻟﻮ ﻣﺲ ﻷﻧﻪ‬ ‫ﻏﺮﻩ ﻓﻬﻮ ﺍﻟﻤﻀﻴﻊ ﻟﺼﺪﺍﻕ ﺃﻣﺘﻪ ﺃﻭ ﻋﻘﺮﻫﺎ؛ ﻛﻤﻦ ﺭﺿﻲ ﺑﺰﻧﺎ ﺃﻣﺘﻪ ﺑﻼ ﻋﻄﻴﺔ ﻓﻠﻮ‬ ‫ﻗﺒﻞ ﺍﻟﻤﺲ ﻟﻠﺰﻣﻪ‪ ،‬ﻭﺍﻷﺣﻮﻁ ﺃﻥ ﻳﺠﺪﺩ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﻣﺜﻞ ﺫﻟﻚ؛ ﻷﻥ ﻧﻴﺘﻪ ﺣﻴﻦ‬ ‫ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﺈﻥ ﺗﻌﻤﺪﺕ ﺣﺮﻣﺖ ﺇﻥ ﻣﺴﺖ ﻭﺣﺮﻡ ﻭﻻ ﻗﻴﻤﺔ ﻟﻤﺎ ﻭﻟﺪ‬ ‫ﻣﻌﻬﺎ ﺇﺫ ﻟﻢ ﻳﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻤﺲ ﻓﻬﻮ ﺣﺮ ﻳﺄﺧﺬﻩ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺃﻣﻪ ﺃﻣﺔ؛ ﻷﻧﻪ‬ ‫ﻣﻐﺮﻭﺭ ﺑﻬﺎ‪.‬‬ ‫ﻣﺸﻴﺮﺍ ﺇﻟﻰ ﺃﻣﺘﻪ‪ :‬ﻫﺬﻩ ﺑﻨﺘﻲ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻫﻲ ﺣﺮﺓ ﻭﻟﻠﺰﻭﺝ‬ ‫‬‫ﻭﺇﻥ ﻗﺎﻝ ﺣﻴﻦ ﻋﻘﺪ‬ ‫ﺍﻟﺤﻜﻢ ﺍﻟﻤﺬﻛﻮﺭ ﻛﻠﻪ ﺇﻻ ﺍﻟﺼﺪﺍﻕ ﻓﻠﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺃﻣﺔ؛ ﻷﻧﻪ ﻟﻢ ﻳﻘﺼﺪ ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﺑﻨﺘﻲ‪ ،‬ﺍﻹﻋﺘﺎﻕ ﻭﻻ ﺍﻟﺴﺨﺮﻳﺔ ﺑﻪ ﺑﻞ ﺍﻟﻜﺬﺏ ﻭﻟﺰﻣﻪ ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﺍﻟﻌﻜﺲ ﻭﻫﻮ ﺃﻥ‬ ‫ﻳﺨﻄﺐ ﺇﻟﻴﻪ ﺃﻣﺘﻪ ﺃﻭ ﺃﻣﺔ ﻏﻴﺮﻩ‪ ،‬ﻭﻳﺰﻭﺟﻪ ﺑﻨﺘﻪ ﺃﻭ ﻭﻟﻴﺘﻪ ﺃﻭ ﻭﻟﻴﺔ ﻏﻴﺮﻩ‪ ،‬ﻛﻤﺎ ﻳﺠﻮﺯ‬ ‫ﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﺃﻧﻪ ﻳﻈﻨﻬﺎ ﺍﻷﻣﺔ ﺍﻟﺘﻲ ﻃﻠﺐ ﻭﺇﻻ ﻓﻼ ﺻﺪﺍﻕ ﻟﻬﺎ ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﻣﺠﻨﻮﻧﺔ‬ ‫ﺃﻭ ﻃﻔﻠﺔ)‪.(١‬‬ ‫ @‪ '!+ I‬أ@ وز‪ Q8‬أ‪! 3‬ة‬ ‫ﺭﺟﻼ ﺑﻘﻮﻟﻬﺎ‪ :‬ﺇﻧﻲ ﺣﺮﺓ ﻓﻲ ﻗﻮﻝ ﺍﻟﻤﺤﺸﻲ ‪ ، 5‬ﻭﻻ ﻣﺎﻧﻊ‬ ‫ﻭﺇﻥ ﻏﺮﺕ ﺃﻣﺔ ‬ ‫ﻣﻦ ﺃﻧﻬﺎ ﺃﺭﺗﻪ ﺃﻣﺎﺭﺓ ﺍﻟﺤﺮﻳﺔ ﺃﻭ ﺭﺃﺕ ﻣﻨﻪ ﺃﻧﻪ ﻇﻨﻬﺎ ﺣﺮﺓ ﻭﺍﻟﺤﻜﻢ ﻭﺍﺣﺪ‪ ،‬ﻓﺘﻜﻮﻥ‬ ‫ﺻﻮﺭﺓ ﺍﻟﺘﺰﻭﻳﺞ ﺃﻥ ﻳﻘﻮﻝ ﺭﺟﻞ‪ :‬ﺯﻭﺟﺖ ﻫﺬﻩ ﺑﻬﺬﺍ ﺃﻭ ﺑﻚ ﺃﻭ ﻓﻼﻧﺔ ﻭﻟﻢ ﻳﺬﻛﺮ‬ ‫ﻣﺎ ﺗﻌﺮﻑ ﺑﻪ ﺃﻧﻬﺎ ﺃﻣﺔ ﻳﻈﻨﻬﺎ ﺣﺮﺓ ﺛﻢ ﻋﻠﻤﻬﺎ ﺃﻣﺔ ﻓﻌﻠﻴﻪ ﻋﻘﺮﻫﺎ ﺇﻥ ﻣﺴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻭﻟﻮ ﻓﺮﺽ ﻓﺈﻥ ﺷﺎﺀ ﻃﻠﻘﻬﺎ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ؛ ﻷﻧﻬﺎ ﻏﺮﺗﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ‬ ‫ﺃﻗﺎﻡ ﻭﻓﺮﺽ ﺃﻭ ﻣﺲ ﻭﺃﻋﻄﻰ ﺍﻟﻌﻘﺮ ﺃﻭ ﺍﻟﻤﺜﻞ ﺇﻥ ﺯﻭﺟﻬﺎ ﺳﻴﺪﻫﺎ ﺃﻭ ﻏﻴﺮﻩ ﻭﺃﺟﺎﺯ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٣/٦‬ ‪.٣٥٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪382‬‬ ‫ﺳﻴﺪﻫﺎ ﻭﺍﺳﺘﻈﻬﺮ ﺃﻥ ﻣﺎ ﻭﻟﺪ ﻣﻌﻬﺎ ﻋﺒﻴﺪ ﻷﻥ ﺃﻣﻬﻢ ﺃﻣﺔ ﺗﺰﻭﺟﻬﺎ ﻣﻌﻴﻨﺔ ﻟﻢ ﻳﻐﺮﻩ‬ ‫ﺃﺣﺪ ﺑﻐﻴﺮﻫﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﻗﻊ ﺍﻟﻐﺮﺭ ﺑﺤﺮﻳﺘﻬﺎ ﻭﻟﻢ ﻳﻐﺮﻩ ﺳﻴﺪﻫﺎ ﻓﻴﺤﻤﻞ ﻋﻠﻴﻪ ﻓﻲ ﺣﻘﻪ‪،‬‬ ‫ﻭﻟﻢ ﻳﺒﺤﺚ ﺍﻟﺰﻭﺝ ﻣﻊ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺒﺤﺚ‪ ،‬ﻓﻠﻤﺎ ﻗﺼﺮ ﻭﺃﺧﺬ ﺑﺎﻻﻃﻤﺌﻨﺎﻥ‬ ‫ﻭﺃﻳﻀﺎ ﻏﺮﻭﺭﻩ ﺑﺎﻷﻣﺔ ﺟﻨﺎﻳﺔ ﻣﻨﻬﺎ‬ ‫‬‫‬ ‫ﻣﺜﻼ ﻭﺗﻌﺒﻴﺪ ﺍﻟﻮﻟﺪ‪،‬‬ ‫ﺣﻤﻞ ﻋﻠﻴﻪ ﺑﺈﻟﺰﺍﻡ ﺍﻟﻌﻘﺮ‬ ‫ﻋﻠﻰ ﺳﻴﺪﻫﺎ ﻓﺄﻟﺰﻡ ﺍﻟﺰﻭﺝ ﺍﻟﻌﻘﺮ ‬ ‫ﻣﺜﻼ ﻭﺗﻌﺒﻴﺪ ﺍﻟﻮﻟﺪ؛ ﻷﻥ ﺧﻄﺄﻫﺎ ﻓﻲ ﻧﻔﺴﻬﺎ ﻣﻊ‬ ‫ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺇﺑﺎﺣﺘﻬﺎ ﻧﻔﺴﻬﺎ ﻭﻧﺤﻮ ﺫﻟﻚ ﻛﻠﻪ ﻻ ﻳﺤﻂ ﺣﻖ ﺍﻟﺴﻴﺪ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ ﻗﺒﻞ‬ ‫ﻗﻄﻌﺎ‪.‬‬ ‫ﻋﺒﻴﺪﺍ ‬ ‫ﺍﻟﻤﺲ ﺑﻌﺒﻮﺩﻳﺘﻬﺎ ﻟﻜﺎﻥ ﻣﺎ ﻭﻟﺪ ﻣﻌﻬﺎ ‬ ‫ﻭﺇﻥ ﻏﺮﻩ ﺑﻬﺎ ﻏﻴﺮﻫﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺬﻱ ﻏﺮﻩ ﻫﻮ ﺍﻟﺬﻱ ﺗﻮﻟﻰ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺑﺎﺩﻋﺎﺋﻪ ﺃﻧﻪ ﻭﻟﻲ ﻭﺇﺫﻋﺎﻧﻬﺎ ﻟﻪ ﺃﻭ ﺑﺸﻬﺎﺩﺓ ﺯﻭﺭ ﺃﻭ ﺟﻬﻞ‪ ،‬ﺃﻧﻪ ﻭﻟﻴﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ‬ ‫ﺑﻄﻼﻗﻬﺎ ﺃﻭ ﺑﺸﻬﺎﺩﺓ ﻣﻦ ﺷﻬﺪ ﻟﻪ ﺃﻧﻬﺎ ﺣﺮﺓ ﻓﻮﻛﻠﺘﻪ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻬﺎ ﺣﺮﺓ ﺃﻭ‬ ‫ﺯﻭﺭﺍ ﺃﻭ ﻗﻴﻞ ﻟﻬﻢ ﺫﻟﻚ‬ ‫ﻛﺎﻥ ﺍﻟﺬﻱ ﻏﺮﻩ ﺍﻟﺸﻬﻮﺩ ﺃﻭ ﻏﻴﺮﻫﻢ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻧﻬﺎ ﺣﺮﺓ ﺳﻮﺍﺀ ‬ ‫ﻓﻘﺎﻟﻮﻩ ﻭﻟﻢ ﻳﺤﻜﻮﺍ ﻋﻦ ﻏﻴﺮﻫﻢ ﻓﻌﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﻏﻴﺮﻫﺎ ﺻﺪﺍﻗﻬﺎ ﻭﻗﻴﻤﺔ ﺫﻟﻚ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻣﺎ ﻭﻟﺪ ﻣﻌﻬﺎ ﻟﺮﺑﻬﺎ ﻭﻫﻲ ﻋﺒﺪﺍﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻤﺎ ﻭﻟﺪ ﻣﻌﻬﺎ ﻭﻳﺄﺧﺬﻫﻢ ﺃﺑﻮﻫﻢ‬ ‫ﺑﺎﻟﻘﻴﻤﺔ ﻭﻟﻮ ﺍﻣﺘﻨﻊ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﺍﻣﺘﻨﻊ‪ ،‬ﻭﺇﻥ ﺑﺎﻋﻬﻢ ﻟﻐﻴﺮ ﺃﺑﻴﻬﻢ ﻣﻀﻰ ﺑﻴﻌﻪ‬ ‫ﺑﻤﺎ ﺑﺎﻉ ﻗ ‪‬ﻞ ﺃﻭ ﻛﺜﺮ)‪.(١‬‬ ‫ @ ‪ N8 *!,‬زواج ا!‪ .H‬أ@‪ ',‬ﻻ' أو أ‪ ':‬أو أ'‬ ‫ﻣﻦ ﺯﻭﺝ ﺃﻣﺘﻪ ﻻﺑﻨﻪ ﺃﻭ ﺃﺧﻴﻪ ﺃﻭ ﻷﺑﻴﻪ ﺣﺮﺭ ﻋﻠﻴﻪ ﻣﺎ ﻭﻟﺪ ﻣﻌﻬﺎ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺍﻷﺏ‬ ‫ﺣﺮﺍ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺗﺰﻭﺝ ﺍﻷﻣﺔ؛ ﻷﻥ ﻟﻪ ﺃﻥ ﻳﻨﺰﻋﻬﺎ ﻣﻦ ﻭﻟﺪﻩ ﺇﻥ‬ ‫ﻋﺒﺪﺍ؛ ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ‪‬‬ ‫‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﻧﻜﺎﺡ ﺍﻷﻣﺔ ﻭﻟﻮ ﻭﺟﺪ ﺣﺮﺓ‪ ،‬ﻓﺈﻥ ﺗﺰﻭﺟﻬﺎ‬ ‫ﻛﺎﻥ ‬ ‫ﺍﻷﺏ ﺍﻟﻐﻨﻲ ﻣﻦ ﺍﺑﻨﻪ ﻓﻮﻟﺪﺕ ﻓﻮﻟﺪﻫﺎ ﺣﺮ؛ ﻷﻧﻪ ﻣﻠﻜﻪ ﺃﺧﻮﻩ ﻣﻦ ﺃﺑﻴﻪ ﺃﻭ ﻟﻜﻞ ﻣﻦ‬ ‫ﻻ ﻳﺤﻞ ﻟﻪ ﻧﻜﺎﺣﻪ ﻭﻻ ﻧﻜﺎﺡ ﻣﺎ ﻭﻟﺪ ﻣﻦ ﻧﺴﺒﻪ ﻻ ﻣﻦ ﺭﺿﺎﻉ؛ ﻷﻥ ﻣﻦ ﻣﻠﻚ ﻣﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٤/٦‬ ‪.٣٥٥‬‬ ‫‪383‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﺣﺮﻡ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺿﺎﻉ ﻻ ﻳﺤﺮﺭ ﻋﻠﻴﻪ ﺑﻤﺠﺮﺩ ﻣﻠﻜﻪ ﻣﻤﻦ ﻳﻌﺘﻖ ﻋﻠﻴﻪ ﺇﻥ ﻣﻠﻜﻪ ﻣﻦ‬ ‫ﻟﻠﺒﻴﺎﻥ ﻻ ﻟﻠﺘﺒﻌﻴﺾ؛ ﻷﻥ ﻣﻦ ﻳﻌﺘﻖ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻠﻚ ﻫﻮ ﻣﻦ ﻻ ﻳﺤﻞ ﻟﻪ ﻧﻜﺎﺣﻪ ﻣﻦ‬ ‫ﺣﺮﺍ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻧﻜﺎﺡ ﺃﻣﺔ ﺍﺑﻨﻪ؛ ﻷﻧﻪ ﻳﻤﻜﻨﻪ ﻧﺰﻋﻬﺎ ﺇﻥ‬ ‫ﺍﻟﻨﺴﺐ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻷﺏ ‪‬‬ ‫ﺗﺴﺮ ﻻ ﻳﺤﻞ ﻟﻪ ﻧﻜﺎﺡ ﺍﻷﻣﺔ)‪.(١‬‬ ‫ﺍﺣﺘﺎﺝ‪ ،‬ﻭﻻ ﻣﺎﻝ ﻟﻪ ﻓﻴﺘﺴﺮﺍﻫﺎ‪ ،‬ﻭﻣﻦ ﻗﺪﺭ ﻋﻠﻰ ‪‬‬ ‫ @ ‪ N8 *!,‬زواج ا!‪ .H‬أ@‪ ' ',‬أو ‪':‬‬ ‫ﻻ ﻳﺤﺮﺭ ﻣﺎ ﻭﻟﺪ ﻣﻌﻬﺎ ﺇﻥ ﺯﻭﺟﻬﺎ ﻟﺨﺎﻟﻪ ﺃﻭ ﻋﻤﻪ ﻭﻧﺤﻮﻫﻤﺎ ﻣﻤﻦ ﻳﺤﺮﻡ ﻋﻠﻴﻪ‬ ‫ﻧﻜﺎﺣﻪ ﻻ ﻧﻜﺎﺡ ﻣﺎ ﻭﻟﺪ‪ ،‬ﻭﻣﻤﻦ ﺣﻞ ﻧﻜﺎﺣﻪ؛ ﻷﻥ ﻭﻟﺪ ﺍﻷﻣﺔ ﻟﺴﻴﺪﻫﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻣﻤﻦ ﻻ ﻳﺼﺢ ﻟﻪ ﺗﺰﻭﺟﻪ ﻓﻬﻮ ﺣﺮ؛ ﻷﻧﻪ ﻣﻠﻜﻪ ﺫﻭ ﻣﺤﺮﻡ ﻣﻨﻪ‪ ،‬ﻭﺇﻻ ﻓﺮﻗﻴﻖ‪ ،‬ﻓﻤﺎ‬ ‫ﺣﺮﺍ‪ ،‬ﻭﻣﺎ ﻭﻟﺪﻩ‬ ‫ﻭﻟﺪ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﻣﺔ ﺃﺑﻴﻪ ﻳﻜﻮﻥ ﻣﻠﻜ ﺎ ﻷﺑﻴﻪ ﻭﻫﻮ ﺍﺑﻦ ﺍﺑﻨﻪ ﻓﻴﻜﻮﻥ ‪‬‬ ‫ﺣﺮﺍ‪ ،‬ﻭﻣﺎ ﻭﻟﺪﻩ ﻣﻦ ﺃﻣﺔ ﺍﺑﻨﻪ‬ ‫‪‬‬‫ﻣﻦ ﺃﻣﺔ ﺃﻣﻪ ﻳﻜﻮﻥ ﻣﻠﻜ ﺎ ﻟﻬﺎ ﻭﻫﻮ ﺍﺑﻦ ﺍﺑﻨﻬﺎ ﻓﻴﻜﻮﻥ‬ ‫ﺣﺮﺍ‪ ،‬ﻭﻣﺎ ﻭﻟﺪ ﻣﻦ ﺃﻣﺔ ﺃﺧﺘﻪ ﻳﻜﻮﻥ ﻣﻠﻜ ﺎ‬ ‫ﻳﻜﻮﻥ ﻣﻠﻜ ﺎ ﻟﻼﺑﻦ ﻭﻫﻮ ﺃﺧﻮﻩ ﻓﻴﻜﻮﻥ ‪‬‬ ‫ﻟﻸﺧﺖ ﻭﻫﻮ ﺍﺑﻦ ﺃﺧﻴﻬﺎ ﻓﻴﺤﺮﺭ ﻭﻫﻜﺬﺍ‪ ،‬ﻓﻬﺆﻻﺀ ﻛﻠﻬﻢ ﻣﺤﺎﺭﻡ ﻭﻣﺎ ﻭﻟﺪﻩ ﻣﻦ ﺃﻣﺔ‬ ‫ﺣﺮﺍ‪ ،‬ﻭﻣﺎ ﻭﻟﺪﻩ ﻣﻦ ﺃﻣﺔ ﺍﺑﻦ‬ ‫ﺧﺎﻟﻪ ﻳﻜﻮﻥ ﻣﻠﻜ ﺎ ﻟﺨﺎﻟﻪ ﻭﻫﻮ ﺍﺑﻦ ﺍﺑﻦ ﺃﺧﺘﻪ ﻓﻴﺨﺮﺝ ‪‬‬ ‫ﺃﺧﺘﻪ ﻳﻜﻮﻥ ﻣﻠﻜ ﺎ ﻻﺑﻦ ﺃﺧﺘﻪ ﻭﻫﻮ ﻭﻟﺪ ﺧﺎﻟﻪ‪ ،‬ﻭﻭﻟﺪ ﺍﻟﺨﺎﻝ ﻻ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺗﺰﻭﺝ‬ ‫ﻭﻟﺪ ﺧﺎﻟﺘﻪ‪ ،‬ﻭﻣﺎ ﻭﻟﺪﻩ ﻣﻦ ﺃﻣﺔ ﺍﺑﻦ ﺃﺧﻴﻪ ﻳﻜﻮﻥ ﻣﻠﻜ ﺎ ﻻﺑﻦ ﺃﺧﻴﻪ ﻭﻫﻮ ﻭﻟﺪ ﻋﻤﻪ‪،‬‬ ‫ﻭﻭﻟﺪ ﺍﻟﻌﻢ ﻻ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺗﺰﻭﺝ ﻭﻟﺪ ﻋﻤﻪ)‪.(٢‬‬ ‫  و; ا‪6‬رم ‪/‬‬ ‫ﻛﺮﻩ ﻟﺮﺟﻞ ﺃﻥ ﻳﺰﻭﺝ ﻣﺤﺮﻣﺘﻪ ﻟﻌﺒﺪﻩ ﻭﻛﺮﻩ ﻻﻣﺮﺃﺓ ﺃﻥ ﺗﺰﻭﺝ ﻣﺤﺮﻣﺘﻬﺎ ﻟﻌﺒﺪﻫﺎ‬ ‫ﻟﺌﻼ ﻳﻜﻮﻥ ﺑﻴﺪ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻋﺼﻤﺔ ﻣﺤﺮﻣﺘﻬﺎ؛ ﻷﻥ ﺍﻟﻄﻼﻕ ﺑﻴﺪ ﺍﻟﺴﻴﺪ ﻭﺍﻟﺴﻴﺪﺓ‪،‬‬ ‫ﻏﻴﺮ ﺃﻥ ﺍﻟﺴﻴﺪﺓ ﺗﺄﻣﺮ ﻣﻦ ﻳﻄﻠﻖ ﻋﻠﻰ ﻋﺒﺪﻫﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﻃﻠﻖ ﺍﻟﺴﻴﺪ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٥/٦‬ ‪.٣٥٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٥٧/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪384‬‬ ‫ﺃﺣﺮﺍﺭﺍ ﺃﻭ‬ ‫‬‫ﺍﻟﺴﻴﺪﺓ ﻛﺎﻧﺖ ﻋﺪﺍﻭﺓ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﻤﺤﺮﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻄﺮﺩ ﻓﻲ ﺍﻷﻗﺎﺭﺏ‬ ‫ﻋﺒﻴﺪﺍ‪ ،‬ﻓﺎﻷﻭﺟﻪ ﻓﻲ ﺗﻌﻠﻴﻞ ﺗﻠﻚ ﺍﻟﻜﺮﺍﻫﺔ ﺇﻧﻤﺎ ﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺑﻴﺪ ﻣﻦ ﻣﻠﻚ‬ ‫‬ ‫ﺍﻟﻌﺒﺪ ﻛﺎﻥ ﺑﺼﻮﺭﺓ ﻣﻦ ﺗﺰﻭﺝ ﻣﺤﺮﻣﺘﻪ ﻭﺍﻟﻤﺮﺃﺓ ﺍﻟﺴﻴﺪﺓ ﻛﺄﻧﻬﺎ ﺭﺟﻞ ﺗﺰﻭﺝ ﻣﺤﺮﻣﺘﻪ‪،‬‬ ‫ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺧﻠﻴﻔﺔ ﻋﻠﻰ ﺗﺰﻭﻳﺞ ﻃﻔﻠﺔ ﻏﻴﺮ ﻣﺤﺮﻣﺘﻬﺎ ﻓﻼ ﺗﺰﻭﺟﻬﺎ‬ ‫ﻟﻤﺤﺮﻣﺘﻬﺎ ﻭﻗﻴﻞ‪ :‬ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺇﻧﻤﺎ ﻳﻜﺮﻩ ﺃﻥ ﻳﺰﻭﺝ ﺑﻨﺘﻪ ﻟﻌﺒﺪﻩ ﺇﻥ ﻛﺎﻧﺖ ﺃﻣﻬﺎ‬ ‫ﺗﺤﺘﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺃﻥ ﻻ ﻛﺮﺍﻫﻴﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﻓﺈﻥ ﺯﻭﺝ ﺑﻨﺘﻪ ﺑﻌﺒﺪﻩ ﻓﺈﺫﺍ ﻣﺎﺕ ﻭﺭﺛﺖ ﻣﻦ‬ ‫ﺍﻟﻌﺒﺪ ﺃﻭ ﻛﻠﻪ ﻓﻴﻔﺴﺦ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﻭﺭﺛﺖ ﺯﻭﺟﻬﺎ ﺃﻭ ﻛﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺰﻭﺝ‬ ‫ﻋﺒﺪﻩ ﻭﻻ ﺗﺰﻭﺝ ﺃﻣﺘﻬﺎ ﺑﻤﺤﺮﻣﻴﻬﻤﺎ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻟﻌﺒﺪﻫﺎ ﺃﻣﻬﺎ ﺃﻭ ﺑﻨﺘﻬﺎ‪،‬‬ ‫ﻭﻛﺬﺍ ﺍﻷﺧﺘﺎﻥ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻋﺒﺪﺍﻥ ﻳﺰﻭﺝ ﻟﻬﻤﺎ ﺃﺧﺘﻴﻦ ﺃﻭ ﺍﻣﺮﺃﺓ ﻭﺑﻨﺘﻬﺎ ﻭﻛﺬﺍ‬ ‫ﻋﺒﺪﻩ ﻭﺍﺑﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﺮﻩ ﻟﻪ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺰﻭﺝ ﻟﻌﺒﺪﻩ ﻣﺰﻧﻴﺘﻪ ﻭﻻ ﺍﻟﺘﻲ ﻃﻠﻘﻬﺎ‬ ‫ﺃﻭ ﻓﺎﺩﺍﻫﺎ ﺛﻼﺛﺎ ﺃﻭ ﻃﻠﻘﻬﺎ ﻋﻠﻰ ﻋﺒﺪﻩ ﻛﺬﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﻋﺒﺪﺍﻥ ﺗﺤﺖ ﻛﻞ‬ ‫ﺃﻣﺔ ﻟﻪ ﻓﻄﻠﻖ ﻋﻠﻴﻬﻤﺎ ﺍﺛﻨﺘﻴﻦ ﺍﺛﻨﺘﻴﻦ ﻓﻼ ﻳﺰﻭﺝ ﻟﻜﻞ ﺯﻭﺟﺔ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺇﻥ ﺑﺎﻉ‬ ‫ﺃﺣﺪﻫﻤﺎ ﺃﻭ ﻭﻫﺒﻪ ﻭﺇﻥ ﻟﻄﻔﻠﻪ ﺃﻭ ﻣﻦ ﻭﻟﻲ ﺃﻣﺮﻩ ﻓﻠﻪ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﻟﻪ‪ ،‬ﻻ ﺇﻥ ﺃﺧﺮﺝ‬ ‫ﻣﻦ ﻣﻠﻜﻪ ﺗﺴﻤﻴﺔ ﻣﻨﻪ ﺇﻟﻰ ﻣﻦ ﺫﻛﺮ ﻭﺇﻥ ﺃﺧﺮﺝ ﻣﻨﻪ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻓﺈﻧﻪ ﻳﺰﻭﺟﻬﺎ‬ ‫ﻟﻐﻴﺮ ﺯﻭﺟﻬﺎ ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ)‪.(١‬‬ ‫ ‪ '?=3 *  I@ N8‬اﻷ@ و‪2a‬؟‬ ‫ﻋﺒﺪﺍ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫ﺗﺠﺐ ﻧﻔﻘﺔ ﺍﻷﻣﺔ ﻭﻛﺴﻮﺗﻬﺎ ﻭﺳﻜﻨﺎﻫﺎ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻭﻟﻮ ‬ ‫ﻭﺗﺪﺭﻙ ﻋﻠﻰ ﻣﻮﻻﻩ‪ ،‬ﻭﺫﻟﻚ ﺇﻥ ﺟﻠﺒﻬﺎ ﻭﺇﻻ ﻓﻌﻠﻰ ﺳﻴﺪﻫﺎ‪ ،‬ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﻟﺴﻴﺪ ﺟﻠﺒﻬﺎ‬ ‫ﻭﻣﻨﻊ ﺍﻟﺰﻭﺝ ﻻ ﻛﺎﻟﺤﺮﺓ ﻭﻻ ﻳ ﺪ ﺭﻙ ﺟﻠﺒﻬﺎ ﻋﻠﻰ ﺯﻭﺝ ﺃﻭ ﺳﻴﺪ ﻟﻪ ﻣﻦ ﺳﻴﺪ ﻟﻬﺎ ﻭﻻ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻭﻻ ﻋﻠﻰ ﺳﻴﺪﻫﺎ ﺃﻥ ﻳﺴﻠﻤﻬﺎ ﻟﻠﺠﻠﺐ ﺇﻻ ﺑﺮﺿﺎ‪ ،‬ﻟﻜﻦ ﻳﺜﺒﺖ ﺍﻟﺠﻠﺐ‬ ‫ﺑﺎﻟﺮﺿﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺮﺽ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﺠﻠﺒﻬﺎ ﻣﻦ ﺳﻴﺪﻫﺎ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺮﺽ ﺍﻟﺴﻴﺪ ﺃﻥ ﻳﺠﻠﺒﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٧/٦‬ ‪.٣٥٨‬‬ ‫‪385‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﺍﻟﺰﻭﺝ ﻓﻬﻲ ﻋﻨﺪ ﺍﻟﺴﻴﺪ ﻳﻨﻔﻘﻬﺎ ﻭﻳﻜﺴﻮﻫﺎ ﻭﻳﺴﻜﻨﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺳﻴﺪ ﺍﻟﻌﺒﺪ ﺻﺪﺍﻗﻬﺎ ﺇﻥ‬ ‫ﻣﺨﺼﻮﺻﺎ ﺑﺄﻭﻗﺎﺕ ﻓﻼ‬ ‫‬‫ﺟﻠﺒﺎ ﻋﺎ ‪‬ﻣﺎ ﺃﻭ‬ ‫ﻋﺒﺪﺍ‪ ،‬ﻭﺇﺫﺍ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺃﻥ ﻳﺠﻠﺒﻬﺎ ‬ ‫ﻛﺎﻥ ﺯﻭﺟﻬﺎ ‬ ‫ﻳﺠﺪ ﺃﺣﺪﻫﻤﺎ ﻧﻘﺾ ﻫﺬﺍ ﺍﻻﺗﻔﺎﻕ ﺇﻻ ﺑﺮﺿﺎ ﺍﻵﺧﺮ ﻭﺇﻥ ﻛﺎﻧﺖ ‬ ‫ﻟﻴﻼ ﻓﻘﻂ ﻋﻨﺪ ﺯﻭﺝ‬ ‫ﻋﺒﺪﺍ ﻓﻴﻪ ﺇﻧﻔﺎﻕ ﻭﻛﺴﻮﺓ ﻭﻓﺮﺍﺵ‪ ،‬ﻭﻟﺰﻡ ﺍﻹﻧﻔﺎﻕ‬ ‫ﺣﺮﺍ ﻭﺳﻴﺪﻩ ﺇﻥ ﻛﺎﻥ ‬ ‫ﻟﺰﻣﻪ ﺇﻥ ﻛﺎﻥ ‪‬‬ ‫ﻧﻬﺎﺭﺍ‪ ،‬ﻭﻳﺄﺗﻴﻬﺎ ﺑﺄﻭﻗﺎﺕ ﻻ ﻳﺸﻐﻠﻬﺎ ﻓﻴﻬﺎ ﻋﻦ ﺧﺪﻣﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﺧﺪﻣﺔ‬ ‫ﻭﺍﻟﻜﺴﻮﺓ ﺳﻴﺪﻫﺎ ‬ ‫ﻭﻧﻬﺎﺭﺍ ﻓﻌﻠﻰ ﺯﻭﺟﻬﺎ ﻧﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺗﻬﺎ ﻭﻓﺮﺍﺵ ﻧﻮﻣﻬﺎ‬ ‫‬‫ﺳﻴﺪﻫﺎ‪ ،‬ﻭﺇﻥ ﺧﻼﻫﺎ ﻟﻠﺰﻭﺝ ‬ ‫ﻟﻴﻼ‬ ‫ﻭﺳﻜﻨﺎﻫﺎ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺗﺨﺪﻡ ﻟﻠﺴﻴﺪ‪ ،‬ﻭﺇﻥ ﺣﺒﺴﻬﺎ ﺳﻴﺪﻫﺎ ﻓﻴﻬﻤﺎ ﻓﺬﻟﻚ ﻛﻠﻪ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻧﻔﻘﺔ ﻟﻸﻣﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻣﻄﻠﻘﺎ ﺑﻞ ﺳﻴﺪﻫﺎ ﻭﻻ ﻳﻌﺰﻝ ﻋﻨﻬﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻻ ﻳﺘﺮﻙ ﺟﻤﺎﻋﻬﺎ ﺃﻭ ﻻ ﻳﻨﺰﻝ ﺧﺎﺭﺝ ﻓﺮﺟﻬﺎ ﺇﻻ ﺑﺈﺫﻧﻬﺎ ﺃﻭ ﺇﺫﻥ ﺳﻴﺪﻫﺎ‪ ،‬ﻭﺇﻥ ﺃﺫﻥ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻭﻣﻨﻊ ﺍﻵﺧﺮ ﻓﺎﻟﺤﺠﺔ ﻟﻬﺎ‪ ،‬ﻭﺗﺼﻠﻲ ﺻﻼﺗﻪ ﺩﻭﻥ ﺻﻼﺓ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺩﻭﻥ ﺻﻼﺓ‬ ‫ﻋﺒﺪﺍ ﻻ ﻛﺤﺮﺓ ﺗﺼﻠﻲ ﺻﻼﺓ ﺯﻭﺟﻬﺎ ﺃﻭ ﺳﻴﺪﻩ ﻻ ﺻﻼﺓ ﺃﺑﻴﻬﺎ‪،‬‬ ‫ﺳﻴﺪ ﺯﻭﺟﻬﺎ ﺇﻥ ﻛﺎﻥ ‬ ‫ﻓﻬﻲ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺗﺼﻠﻲ ﺻﻼﺓ ﺯﻭﺟﻬﺎ؛ ﻷﻥ ﺯﻭﺟﻬﺎ ﺍﻟﻌﺒﺪ ﻳﺼﻠﻲ ﺻﻼﺓ ﺳﻴﺪﻩ)‪.(١‬‬ ‫ ا‪R,M‬ام @‪ 8‬ا‪r,‬‬ ‫ﻋﺒﺪﺍ ﻛﺎﻥ ﺃﻭ‬ ‫ﻛﺮﻩ ﻛﺮﺍﻫﺔ ﺗﺤﺮﻳﻢ ﺍﺳﺘﺨﺪﺍﻡ ﺇﻧﺴﺎﻥ ﻗﺎﺋﻞ‪ :‬ﺃﻧﺎ ﻣﻌﺘﻖ ﻭﻧﻜﺎﺣﻪ ‬ ‫ﺃﻣﺔ؛ ﻷﻥ ﺫﻟﻚ ﺇﻗﺮﺍﺭ ﻣﻨﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺒﻞ ﻋﻨﻪ ﺍﺩﻋﺎﺀ‬ ‫ﺫﻛﺮﺍ ﺃﻡ ﺃﻧﺜﻰ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺨﺪﻣﻪ ﺃﻭ ﺗﺰﻭﺟﻪ ﻟﻢ ﻧﻘﻄﻊ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺨﺮﻭﺝ ﻋﻨﻬﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﺤﺮ ﺃﻭ ﺑﺎﻟﺘﺰﻭﺝ ﺑﻼ ﺇﺫﻥ ﺳﻴﺪ ﻣﻦ ﺗﺰﻭﺝ‪ ،‬ﻭﻟﺬﻟﻚ ﻋﺒﺮ ﺑﺎﻟﻜﺮﺍﻫﻴﺔ ﻋﻦ‬ ‫ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻓﻬﻲ ﺍﻟﻜﺮﺍﻫﻴﺔ ﺍﻟﺸﺪﻳﺪﺓ‪.‬‬ ‫ﻋﺒﺪﺍ ﻛﺎﻥ ﺃﻭ ﺃﻣﺔ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﺻﻞ ﺭﻗﻴﺘﻪ ﺇﻻ‬ ‫ﻭﺭﺧﺺ ﻓﻲ ﺍﺳﺘﺨﺪﺍﻣﻪ ﻭﻧﻜﺎﺣﻪ ‬ ‫ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﺃﻧﺎ ﻣﻌﺘﻖ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﺍﻷﺻﻞ ﺍﻟﺤﺮﻳﺔ ﻭﻣﺎ ﻳﻔﻬﻤﻪ ﻗﻮﻟﻪ‪» :‬ﺇﻧﻲ ﻣﻌﺘﻖ«‬ ‫ﻣﻦ ﻛﻮﻧﻪ ﻣﺜﺒ ﺘﺎ ﻟﻠﻌﺒﻮﺩﻳﺔ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻣﻠﻐﻰ ﺑﺄﻥ ﺍﻷﺻﻞ ﺍﻟﺤﺮﻳﺔ ﻣﻊ ﻛﻮﻧﻪ ﻗﺪ ﺃﺑﻄﻞ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٥٩/٦‬ ‪.٣٦٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪386‬‬ ‫ﻫﺬﺍ ﺍﻹﺛﺒﺎﺕ ﺑﻘﻮﻟﻪ‪ :‬ﺇﻧﻲ ﻣﻌﺘﻖ ﻟﻌﺪﻡ ﺍﻟﻌﻠﻢ ﺑﺼﺤﺔ ﻋﺒﻮﺩﻳﺘﻪ‪ ،‬ﻓﺼﺎﺭ ﺇﺛﺒﺎﺗﻪ ﺍﻟﻌﺘﻖ‬ ‫ﻟﻨﻔﺴﻪ ﻛﺎﻟﻨﺴﺦ ﻟﺬﻟﻚ ﺍﻟﻤﻔﻬﻮﻡ ﺍﻟﺬﻱ ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﺑﺼﺤﺘﻪ ﻭﻛﺎﻟﻨﻜﺎﺡ ﺍﻟﺒﻴﻊ ﻟﻪ‬ ‫ﻭﺍﻟﺸﺮﺍﺀ ﻣﻨﻪ ﻭﺍﻹﺟﺎﺭﺓ ﻟﻪ ﻭﺳﺎﺋﺮ ﺍﻟﻤﻌﺎﻣﻼﺕ)‪.(١‬‬ ‫ @‪  I‬وج !ة ‪ Q3/‬أ@‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺣﺮﺓ ﻓﻲ ﻇﻨﻪ ﻓﻤﺴﻬﺎ ﻓﺈﺫﺍ ﻫﻲ ﺃﻣﺔ ﻗﻮﻡ ﻟﻢ ﺗﺨﺒﺮ ﺍﻟﻨﺎﺱ ﺃﻧﻬﺎ ﺃﻣﺔ‪،‬‬ ‫ﻭﺃﻇﻬﺮﺕ ﻟﻬﻢ ﺃﻥ ﻭﻟﻴﻬﺎ ﻏﻴﺮ ﺣﺎﺿﺮ ﻓﺰﻭﺟﻬﺎ ﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﻘﺎﺿﻲ ﺃﻭ‬ ‫ﺃﺣﺪﺍ ﻓﺰﻭﺟﻬﺎ ﺃﻭ ﺯﻭﺭ ﺃﺣﺪ ﺃﻧﻪ ﻭﻟﻴﻬﺎ‪ ،‬ﻓﻼ ﻳﺘﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺃﻭ‬ ‫ﻧﺤﻮﻩ‪ ،‬ﺃﻭ ﻭﻛﻠﺖ ‬ ‫ﻳﺘﺴﺮﺍﻫﺎ ﻷﻥ ﺫﻟﻚ ﺍﻟﻤﺲ ﻣﺴﻴﺲ ﺣﺮﺍﻡ ﻓﺤﺮﻣﺖ ﺑﻪ ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﺃﻳﻤﺎ ﻋﺒﺪ ﺃﻭ ﺃﻣﺔ‬ ‫ﺗﺰﻭﺝ ﺑﻐﻴﺮ ﺇﺫﻥ ﺳﻴﺪﻩ ﻓﻬﻮ ﺯﺍﻥ«)‪ ،(٢‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ؛ ﻷﻧﻪ ﻟﻢ ﻳﻤﺴﻬﺎ ﻋﻠﻰ ﻧﻴﺔ‬ ‫ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺃﻣﺎ ﻫﻲ ﻓﻘﻴﻞ‪ :‬ﺣﺮﻡ ﻋﻠﻴﻬﺎ ﺇﻥ ﻋﻠﻤﺖ ﺃﻧﻬﺎ ﺃﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺟﺎﺯ ﺳﻴﺪﻫﺎ‬ ‫ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻤﺲ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﺃﻧﻬﺎ ﺃﻣﺔ ﻭﻋﻠﻤﺖ ﺑﻌﺪ ﺍﻟﻤﺲ ﻓﻘﻴﻞ‪ :‬ﻳﺤﺮﻡ‬ ‫ﻋﻠﻴﻬﺎ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻓﺈﻥ ﺃﺟﺎﺯ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻤﺲ ﻋﻠﻰ ﻫﺬﺍ ﺟﺎﺯ‪ ،‬ﻟﻜﻦ ﺇﻥ ﺟﻤﻊ ﺍﻟﺰﻭﺝ‬ ‫ﺷﺮﻁ ﺗﺰﻭﺝ ﺍﻷﻣﺔ ﻭﻛﺬﻟﻚ ﺣﻴﻦ ﻟﻢ ﺗﺤﺮﻡ ﻭﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺟﺎﺯ ﻟﻪ ﺍﻟﺘﺠﺪﻳﺪ ﻭﺟﺎﺯ‬ ‫ﻟﻪ ﺃﻥ ﻳﻤﻠﻜﻬﺎ ﻓﻴﺘﺴﺮﺍﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻤﺴﻬﺎ ﻓﻼ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﻭﻻ ﻳﺤﺮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺗﻠﺰﻡ ﺍﻟﻌﺪﺓ ﺇﺫﺍ ﺻﺢ ﻟﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ﻭﻟﻮ ﺑﺘﺠﺪﻳﺪ ﺃﻭ ﺗﺴﺮ‪ ،‬ﻭﺛﺒﺖ ﻧﺴﺒﻪ ﺇﻥ ﻭﻟﺪﺕ‬ ‫ﺃﻭﻻ ﺩﺍ ﻭﻫﻢ ﻋﺒﻴﺪ ﺳﻴﺪﻫﺎ ﻳﻌﻄﻴﻪ ﺃﺑﻮﻫﻢ ﻗﻴﻤﺘﻬﻢ ﻭﻳﺄﺧﺬﻫﻢ‪ ،‬ﻭﺇﻥ ﻏﺮﻩ ﺃﺣﺪ ﻓﺎﻟﻘﻴﻤﺔ‬ ‫ﺃﺣﺮﺍﺭﺍ‬ ‫‬‫ﻋﻠﻰ ﺍﻟﻐﺎﺭ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﻟﺪﺕ ﺣﺮ ﻣﻦ ﺍﻷﻣﺔ ﺣﺮ‪ ،‬ﻭﺫﻛﺮﻩ ﻓﻲ ﺍﻟﻠﻘﻂ ﻭﺻﺎﺭﻭﺍ‬ ‫ﻭﺿﻤﻦ ﻟﺸﺮﻛﺎﺋﻪ ﺃﻧﺼﺒﺎﺀﻫﻢ ﻓﻴﻬﻢ ﺃﻭ ﻳﺴﺘﺴﻌﻮﻥ‪.‬‬ ‫ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻛﺬﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﺣﺮﺓ ﻓﻲ ﻇﻨﻪ ﻓﺨﺮﺟﺖ ﺃﻣﺔ ﻟﻪ ﻓﻴﻬﺎ ﻧﺼﻴﺐ ﺛﺒﺖ‬ ‫ﺃﻳﻀﺎ ﻭﻣﻨﻊ ﻣﻦ ﻧﻜﺎﺡ ﻟﻬﺎ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﻧﺼﻴﺒﻪ ﺑﺎﻟﺒﻴﻊ ﺃﻭ ﻏﻴﺮﻩ ﺃﻭ ﺗﺴﺮ ﻟﻬﺎ ﺇﺫﺍ‬ ‫ﺍﻟﻨﺴﺐ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٠/٦‬ ‪.٣٦١‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫‪387‬‬‫ﺑﺎﺏ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻤﻤﺎﻟﻴﻚ‬ ‫ﻣﻠﻜﻬﺎ ﻛﻠﻬﺎ ﺑﻌﺪ‪ ،‬ﻭﺭﺧﺺ ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺘﺮﺧﻴﺺ ﺇﻋﺎﻧﺔ ﻟﻬﺎ ﻋﻠﻰ ﺍﻟﺰﻧﺎ؛ ﻷﻧﻪ ﻳﺤﺮﻡ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﻓﺬﻟﻚ ﺿﻌﻴﻒ ﻭﺫﻟﻚ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻐﻴﺮﻩ ﻭﻳﺘﺴﺮﺍﻫﺎ‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﻠﻬﺎ ﻟﻪ ﻓﻴﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﺼﻮﺭﺗﻴﻦ ﺻﻮﺭﺓ ﺧﺮﻭﺟﻬﺎ ﺃﻣﺔ ﻗﻮﻡ ﻭﺻﻮﺭﺓ‬ ‫ﺧﺮﻭﺟﻬﺎ ﺃﻣﺔ ﻟﻪ ﻓﻴﻬﺎ ﻧﺼﻴﺐ‪ ،‬ﻭﺇﻧﻤﺎ ﺭﺧﺺ؛ ﻷﻧﻪ ﻟﻢ ﻳﺘﻌﻤﺪ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻭﺟﻪ ﻛﻮﻥ ﺫﻟﻚ‬ ‫ﻣﺲ ﺣﺮﺍﻡ ﺃﻧﻪ ﺗﺰﻭﺝ ﺃﻣﺔ ﺑﻼ ﺗﺰﻭﻳﺞ ﻣﻦ ﻣﺎﻟﻜﻬﺎ‪ ،‬ﺃﻭ ﺗﺰﻭﺝ ﺃﻣﺔ ﺑﻼ ﺗﺰﻭﻳﺞ ﻣﻦ ﺷﺮﻳﻜﻪ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺫﻟﻚ ﺗﺴﺮ؛ ﻷﻧﻪ ﻻ ﻳﺤﻞ ﺗﺴﺮﻱ ﺍﻟﻤﺸﺘﺮﻛﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﺭﺧﺺ ﺑﻌﺾ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻛﻞ ﺍﻣﺮﺃﺓ ﻭﻃﺌﺖ ﻋﻠﻰ ﻏﻴﺮ ﺗﻌﻤﺪ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﻌﻤﺪ ﻣﻦ ﺃﺣﺪﻫﻤﺎ‬ ‫ﺩﻭﻥ ﺍﻵﺧﺮ ﺑﺄﻥ ﻛﺎﻥ ﻳﻈﻦ ﺃﺣﺪﻫﻤﺎ ﺍﻟﺤﻼﻝ ﻓﻘﻴﻞ‪ :‬ﺣﺮﻡ ﻛﻞ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻡ‬ ‫ﻣﻦ ﻟﻢ ﻳﺘﻌﻤﺪ ﻋﻠﻰ ﻣﻦ ﺗﻌﻤﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﺮﻡ ﻣﻦ ﺗﻌﻤﺪ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺘﻌﻤﺪ)‪.(١‬‬ ‫ @‪  I‬وج أ@ ˆذن ‪!  @ QH!R 0M‬ه‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺃﻣﺔ ﺑﺈﺫﻥ ﺳﻴﺪﻫﺎ ﻓﻲ ﻇﻨﻪ ﻓﻮﻃﺌﻬﺎ ﻓﺨﺮﺟﺖ ﻟﻐﻴﺮﻩ ﻓﻜﺬﻟﻚ ﺛﺒﻮ ﺗﺎ‬ ‫ﻭﺗﺮﺧﻴﺼﺎ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﺘﺴﺮﻱ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫‬‫ﻭﻣﻨﻌﺎ ﻟﻨﻜﺎﺣﻬﺎ ﺃﻭ ﺗﺴﺮﻳﻬﺎ ﺑﻌﺪ‪،‬‬ ‫‬‫ﻟﻠﻨﺴﺐ‪،‬‬ ‫ﻳﺘﺴﺮﺍﻫﺎ ﺇﺫﺍ ﻣﻠﻜﻬﺎ ﺑﻌﺪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻜﺎﺡ‪ :‬ﻓﻤﺘﻰ ﺗﺰﻭﺟﻬﺎ ﺟﺎﺯ‪ ،‬ﻓﺈﻥ ﺃﺟﺎﺯ ﺳﻴﺪﻫﺎ‬ ‫ﺍﻟﻨﻜﺎﺡ ﺟﺎﺯ‪ ،‬ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻤﺲ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﺢ ﺑﻼ ﺗﺠﺪﻳﺪ‪ ،‬ﻭﻻ ﺗﻠﺰﻡ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻌﺪﺓ؛ ﻷﻥ ﺍﻟﻤﺎﻝ ﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻣﺴﺄﻟﺔ ﻳﺠﺪﺩ ﻓﻴﻬﺎ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﺘﺴﺮﻱ‬ ‫ﻓﻴﻬﺎ ﻟﻮﺍﺣﺪ ﻗﺪ ﻣﺴﻬﺎ ﻗﺒﻞ ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻣﻦ ﺳﻴﺪ ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻓﻲ ﻇﻨﻪ‬ ‫ﻓﻤﺴﻬﺎ ﻓﺨﺮﺝ ﻣﻌﻪ ﻓﻴﻬﺎ ﺷﺮﻳﻚ ﺃﻭ ﺷﺮﻳﻜﺎﻥ ﺃﻭ ﺷﺮﻛﺎﺀ ﺃﻭ ﻣﻦ ﺍﺛﻨﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻓﺨﺮﺝ‬ ‫ﻭﺗﺮﺧﻴﺼﺎ)‪.(٢‬‬ ‫‬‫ﻭﻣﻨﻌﺎ‬ ‫‬‫ﺷﺮﻳﻚ ﺁﺧﺮ ﺃﻭ ﺃﻛﺜﺮ ﻓﻜﺬﻟﻚ ﺛﺒﻮ ﺗﺎ‬ ‫ﻇﺎﻫﺮﺍ ﻭﻫﻮ ﻓﻲ ﺍﻟﺒﺎﻃﻦ ﻏﻴﺮ ﻣﺎﻟﻚ‪ ،‬ﻟﻬﺎ؛ ﻷﻧﻬﺎ ﺣﺮﺓ‬ ‫‬‫ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﺈﺫﻥ ﺳﻴﺪﻫﺎ‬ ‫ﻭﺗﺮﺧﻴﺼﺎ ﻭﻣﻦ ﺗﺴﺮﻯ ﻣﺸﺘﺮﺍﺓ ﺃﻭ‬ ‫‬‫ﻭﻣﻨﻌﺎ‬ ‫‬‫ﻓﻤﺴﻬﺎ ﻓﺨﺮﺟﺖ ﺣﺮﺓ ﻛﺬﻟﻚ ﺛﺒﻮ ﺗﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦١/٦‬ ‪ ،٣٦٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٠٤/٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٢/٦‬ ‪.٣٦٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪388‬‬ ‫ﻣﺄﺟﻮﺭﺍ ﺑﻬﺎ ﺃﻭ ﻣﺄﺧﻮﺫﺓ ﻓﻲ ﺃﺭﺵ ﺃﻭ ﻓﻲ ﻗﻀﺎﺀ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ‬ ‫‬‫ﻣﻮﻫﻮﺑﺔ ﺃﻭ‬ ‫ﻭﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ ﻓﺨﺮﺟﺖ ﻣﺸﺘﺮﻛﺔ ﺑﻴﻦ ﺫﻟﻚ ﺍﻟﻮﺍﺣﺪ ﻭﻏﻴﺮﻩ ﺃﻭ ﺑﻴﻦ ﻣﺎ ﻫﻮ ﺃﻛﺜﺮ‬ ‫ﻭﻏﻴﺮﻩ ﺃﻭ ﺣﺮﺓ ﺃﻭ ﻟﻐﻴﺮ ﺍﻟﺒﺎﺋﻊ ﻭﺍﻟﻮﺍﻫﺐ ﻭﺍﻵﺟﺮ ﻭﺍﻟﻤﻌﻄﻲ ﻓﻲ ﺃﺭﺵ ﺃﻭ ﻗﻀﺎﺀ ﺃﻭ‬ ‫ﻭﺗﺮﺧﻴﺼﺎ‪.‬‬ ‫‬‫ﻭﻣﻨﻌﺎ‬ ‫‬‫ﻧﺤﻮ ﺫﻟﻚ ﻓﻜﺬﻟﻚ ﺛﺒﻮ ﺗﺎ‬ ‫ﻧﺼﻴﺒﺎ ﺛﻢ ﻣﺴﻬﺎ ﺑﻼ ﻋﻠﻢ ﻣﻨﻪ ﺑﺎﻹﺭﺙ ﺛﻢ ﻋﻠﻢ‬ ‫‬‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺃﻣﺔ ﺛﻢ ﻭﺭﺙ ﻓﻴﻬﺎ‬ ‫ﺑﻪ ﻣﻨﻊ ﻣﻦ ﻧﻜﺎﺣﻬﺎ ﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﻣﻠﻜﻪ ﻭﺗﺴﺮﻳﻬﺎ ﺇﺫﺍ ﻣﻠﻜﻬﺎ ﻛﻠﻬﺎ ﺑﻌﺪ‪ ،‬ﺍﺗﻔﺎﻗﺎ‬ ‫ﻣﻦ ﺍﻟﻤﺸﺪﺩﻳﻦ‪ ،‬ﻭﺃﺟﺎﺯﻫﺎ ﺍﻟﻤﺮﺧﺼﻮﻥ ﻟﻪ ﺇﺫ ﻟﻢ ﻳﺘﻌﻤﺪ ﺍﻟﺰﻧﺎ ﺑﻬﺎ‪ ،‬ﻭﻻ ﻳﺼﺪﻕ ﻓﻲ‬ ‫ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺍﺩﻋﺎﻩ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺑﺤﻴﺚ ﻻ ﻳﻌﻠﻢ ﻓﻲ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﺃﻭ ﺷﻬﺪ ﺍﻟﺤﺎﻝ ﺃﻧﻪ‬ ‫ﻗﻄﻌﺎ)‪.(١‬‬ ‫ﺣﺎﺿﺮﺍ ﻭﺃﻣﺎ ﺍﻟﻨﺴﺐ ﻓﺜﺎﺑﺖ ‬ ‫‬‫ﻟﻢ ﻳﻌﻠﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٣/٦‬ ‪.٣٦٤‬‬ ‫‪389‬‬ ‫‪ 3‬ح ا‪ .=#‬وا ‪2‬ن‬ ‫ @‪  I‬وج ا‪.=#‬‬ ‫ﺟﺎﺯ ﺃﻥ ﻳﺰﻭﺝ ﺍﻟﻄﻔﻞ ﻭﻟﻴﻪ ﺃﻭ ﺧﻠﻴﻔﺔ ﺃﺑﻴﻪ‪ ،‬ﻭﻟﻮ ﻭﺟﺪ ﺍﻟﻮﻟﻲ ﺃﻭ ﻣﺄﻣﻮﺭﻩ ﺃﻭ‬ ‫ﻭﻛﻴﻠﻪ‪ ،‬ﻭﻟﻮ ﺣﻀﺮ ﺍﻷﺏ ﻓﺈﻧﻪ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺪﻡ ﻋﻠﻴﻪ ﺍﻟﻮﻟﻲ ﺃﻭ ﻋﺸﻴﺮﺗﻪ‬ ‫ﺃﻭ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﺍﻟﻘﺎﺿﻲ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ﺑﻨﻈﺮ ﺍﻟﺼﻼﺡ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺰﻭﺟﻪ ﺇﻻ‬ ‫ﺃﺑﻮﻩ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻠﻴﺰﻭﺟﻪ ﺃﺣﺪ ﻣﻦ ﺫﻛﺮ ﺑﺈﺫﻥ ﺃﻣﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻓﺤﺘﻰ ﻳﺒﻠﻎ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻘﺪ ﻋﻠﻴﻪ ﻏﻴﺮ ﺃﺑﻴﻪ ﻭﻣﻦ ﻳﺄﻣﺮ ﺃﺑﻮﻩ ﺃﻭ ﻳﻮﻛﻠﻪ ﺃﻭ ﻳﺴﺘﺨﻠﻔﻪ ﻓﻴﺰﻭﺟﻪ‪،‬‬ ‫ﻭﺍﻷﺏ ﺣﻲ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺠﺪ ﺃﺑﻮ ﺍﻷﺏ ﻓﻘﻴﻞ‪ :‬ﻫﻮ ﻛﺎﻷﺏ ﺇﺫﺍ ﻋﺪﻡ ﺍﻷﺏ ﺃﻭ ﻧﺰﻝ ﻣﻨﺰﻟﺔ‬ ‫ﺣﺎﺿﺮﺍ ﻣﺜﻞ ﺃﻥ ﻳﺠﻦ ﺃﻭ ﻳﺸﺮﻙ ﺃﻭ ﻳﺒﻜﻢ ﺃﻭ ﻏﺎﺏ ﺣﻴﺚ ﻻ ﺗﻨﺎﻟﻪ‬ ‫‬‫ﺍﻟﻤﻌﺪﻭﻡ‪ ،‬ﻭﻟﻮ‬ ‫ﺍﻟﺤﺠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻛﻞ ﺟﺪ ﻣﻊ ﺟﺪ ﺗﺤﺘﻪ ﻛﺎﻟﺠﺪ ﻣﻊ ﺍﻷﺏ ﻭﻭﺟﻪ ﺍﻟﺤﺼﺮ ﻓﻲ‬ ‫ﺍﻷﺏ ﺃﻭ ﻓﻴﻪ ﻭﻓﻲ ﺍﻟﺠﺪ ﺃﻥ ﺍﻷﺏ ﺃﻗﻮﻯ ﻓﻠﻢ ﻳﺤﺘﺞ ﻣﻌﻪ ﺇﻟﻰ ﺭﺿﺎ ﺍﻟﻄﻔﻞ ﺃﻻ ﺗﺮﻯ‬ ‫ﺑﻌﻀﺎ ﻳﻤﻀﻲ ﺗﺰﻭﻳﺠﻪ ﺍﻟﺒﻨﺖ ﻭﻟﻮ ﺑﻠﻐﺖ ﻭﻛﺮﻫﺖ ﻭﺃﻧﻜﺮﺕ‪ ،‬ﻭﺃﻥ ﻳﺘﻢ ﻋﻠﻴﻪ‬ ‫ﺃﻥ ‬ ‫ﺃﻳﻀﺎ ﻛﻐﻴﺮﻩ ﺣﺘﻰ ﻳﺒﻠﻎ ﻷﻧﻪ ﻻ ﺭﺿﺎ ﻟﻠﻄﻔﻞ‪،‬‬ ‫ﺍﻟﻨﺼﺎﺏ ﺑﻤﺎﻝ ﻃﻔﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻤﻨﻌﻪ ‬ ‫ﻭﺑﻪ ﻗﺎﻝ ﺟﺎﺑﺮ ﺇﻻ ﻟﻠﻨﺒﻲ ﮊ ﻓﺈﻧﻪ ﺗﺰﻭﺝ ﻋﺎﺋﺸﺔ ﻏﻴﺮ ﺑﺎﻟﻐﺔ ﻭﺍﺳﺘﺤﺴﻦ ﺟﻤﻊ ﺭﺃﻱ‬ ‫ﺧﻠﻴﻔﺘﻪ ﺑﻌﺪ ﻣﻮﺕ ﺃﺑﻴﻪ ﻭﻭﻟﻴﻪ ﻋﻠﻰ ﻧﻜﺎﺣﻪ ﺇﻥ ﻛﺎﻧﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺨﻠﻴﻔﺔ ﻭﺍﻟﻮﻟﻲ ﻭﺍﻷﺑﻜﻢ‬ ‫ﻣﻦ ﻻ ﻳﻨﻄﻖ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺃﺻﻠﻪ ﺃﻭ ﺣﺪﺙ ﻟﻪ ﺣﺪﻭﺛﺎ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٥/٦‬ ‪.٣٦٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪390‬‬ ‫ @‪  I‬وج ا ‪2‬ن واﻷ‪& 8‬‬ ‫ﺍﻟﺒﻜ ﻢ ﺑﻌﺪﻩ‬ ‫ﺍﻟﻤﺠﻨﻮﻥ ﻛﺎﻟﻄﻔﻞ‪ ،‬ﻭﻟﻮ ﺣﺪﺙ ﺍﻟﺠﻨﻮﻥ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻭﻓﻲ ﺣﺪﻭﺙ ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﺟﺰﻡ‬ ‫ﺗﺮﺩﺩ ﺑﻴﻦ ﺃﻥ ﻳﺠﻌﻞ ﻛﺒﻜﻢ ﺳﺎﺑﻖ ﻋﻠﻰ ﺍﻟﺒﻠﻮﻍ ﻓﻴﺰﻭﺝ ﺃﻭ ﻻ‪ ،‬ﻓﻼ ﻳﺰﻭﺝ ‬ ‫ﺑﻌﻀﻬﻢ ﺑﺠﻮﺍﺯ ﺗﺰﻭﺝ ﺍﻷﺑﻜﻢ ﻭﻟﻮ ﺣﺪﺙ ﺑﻜﻤﻪ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﺸﻴﺦ ﺍﻟﺨ ﺮﻑ‬ ‫ﺣﻜﻢ ﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﻭﻣﻦ ﻣﻨﻊ ﺷﻴ ﺌﺎ ﻣﻦ ﺫﻟﻚ ﺣﺮﻣﻬﺎ ﺇﻥ ﻣﺴﺖ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ‬ ‫ﻭﺍﻟﺰﻭﺟﺔ ﻏﻴﺮ ﺑﺎﻟﻐﻴﻦ‪ ،‬ﻭﺃﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺗﺰﻭﻳﺞ ﺍﻷﺧﺮﺱ ﺇﻥ ﻛﺎﻥ ﻳﻔﻬﻢ ﺑﺎﻹﺷﺎﺭﺓ‪،‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﻫﻮ ﺃﻋﺠﻢ ﺃﻭ ﻋﺠﻤﺎﺀ ﻓﺠﺎﺋﺰ ﺇﻥ ﻛﺎﻥ ﻳﻔﻬﻢ ﺑﺎﻹﻳﻤﺎﺀ ﺃﻥ ﻳﺰﻭﺝ ﺃﻭ ﻳﻜﺮﻩ ﺃﻭ‬ ‫ﻳﻔﺴﺪ ﺃﻭ ﺃﻣﺮﻩ ﺇﻟﻰ ﺃﻫﻠﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺰﻭﺟﻪ ﺇﻻ ﻭﻟﻴﻪ ﺃﻭ ﻳﺠﻮﺯ ﺑﻤﺎ ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﺮﺿﺎ ﺃﻭ ﺇﻥ‬ ‫ﺻﻼﺣﺎ ﺃﻗﻮﺍﻝ ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺘﺤﺮﻳﻢ ﺑﺎﻟﻤﺲ ﺇﻥ ﺗﺰﻭﺝ ﺳﻜﺮﺍﻥ ﺃﻭ ﺳﻜﺮﻯ ﺇﻥ ﻟﻢ‬ ‫‬‫ﻛﺎﻥ‬ ‫ﻳﻌﻘﻞ ﻣﺎ ﻳﻘﻮﻝ ﺣﻴﻦ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻪ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻤﺲ ﻟﻢ ﻳﻔﺮﻕ‪ ،‬ﻭﻋﻦ‬ ‫ﺭﺿﻌﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻮﻗﻒ ﺇﻟﻰ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺜﺒﺖ‬ ‫‬‫ﺑﻌﺾ‪ :‬ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ ﺍﻟﺼﻐﺎﺭ ﻭﻟﻮ‬ ‫ﺇﺫﺍ ﻋﻘﻠﻮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻋﺮﻓﻮﺍ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻜﺜﻴﺮ ﻭﺍﻟﺰﺍﺋﺪ ﻣﻦ ﺍﻟﻨﺎﻗﺺ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺑﻠﻎ‬ ‫ﺃﺗﺮﺍﺑﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻷﻧﺜﻰ ﺇﺫﺍ ﺗﺤﺮﻙ ﺛﺪﻳﻬﺎ ﺃﻭ ﺑﻠﻎ ﺃﺗﺮﺍﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺻﺎﺭ ﺛﺪﻳﺎﻫﺎ‬ ‫ﻛﺒﻌﺮﺓ ﺍﻟﺒﻌﻴﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻘﺒﻞ ﺍﻟﺘﺰﻭﻳﺞ ﺍﻟﻄﻔﻞ ﺃﻭ ﺍﻟﻄﻔﻠﺔ ﻻ ﺍﻷﺏ ﻭﻧﺤﻮﻩ)‪.(١‬‬ ‫  و; ا !ان وا !ا‪3‬‬ ‫ﻟﻢ ﻳﺠﺰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺗﺰﻭﻳﺞ ﺍﻟﺴﻜﺮﺍﻥ‪ ،‬ﻭﻻ ﺑﻴﻌﻪ‪ ،‬ﻭﻻ ﺷﺮﺍﺀﻩ‪ ،‬ﻭﻟﻢ ﺃﻋﻠﻢ‬ ‫ﻭﺟﻪ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻓﻲ ﺗﻔﺮﻳﻘﻬﻢ ﺑﻴﻦ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺍﻟﺒﻴﻊ‬ ‫ﻭﺍﻟﺸﺮﺍﺀ‪ ،‬ﻣﻊ ﺍﺳﺘﻮﺍﺀ ﺣﻜﻢ ﺍﻟﺠﻤﻴﻊ ﻓﻲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻣﻊ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻟﻄﻼﻕ ﻻ ﻳﻘﻊ‬ ‫ﺇﻻ ﺑﻨﻴﺔ‪ ،‬ﻭﺍﻟﺴﻜﺮﺍﻥ ﻻ ﻧﻴﺔ ﻟﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ‪ :‬ﺍﻟﺴﻜﺮﺍﻥ ﺍﻟﺬﻱ ﻻ ﻳﻌﻘﻞ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺠﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺟﺎﺯ ﺑﺎﻟﻤﺮﺃﺓ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻬﺎ ﻛﺄﻭﺳﻂ ﺻﺪﻗﺎﺕ ﻧﺴﺎﺋﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٦/٦‬ ‪ ،٣٦٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٦٥٠/٧‬ ‪.٦٥١‬‬ ‫‪391‬‬‫ﻧﻜﺎﺡ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﺗﺰﻭﻳﺞ ﺍﻟﺴﻜﺮﺍﻥ ﺟﺎﺋﺰ ﻋﻠﻴﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺰﻳﺪ ﻓﻮﻕ ﺍﻟﺼﺪﺍﻕ‪،‬‬ ‫ﻭﻗﺎﻝ ‬ ‫ﻓﻼ ﺗﺜﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺴﻜﺮﺍﻥ ﺍﻟﺬﻱ ﻛﺎﻟﻤﻴﺖ‪ ،‬ﻻ ﺇﻓﺎﻗﺔ ﻣﻌﻪ‪ ،‬ﻭﻻ ﺗﻤﻴﻴﺰ‪،‬‬ ‫ﻓﻼ ﺃﺭﺍﻩ ﻳﺜﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺘﺰﻭﻳﺞ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺴﻜﺮﺍﻧﺔ ﺇﺫﺍ ﺭﺿﻴﺖ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺻﺤﺖ ﺑﺎﻟﺘﺰﻭﻳﺞ ﺛﺒﺖ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺰﻭﺝ ﺍﻟﺴﻜﺮﺍﻥ ﺍﻟﺬﻱ ﻻ ﻳﻌﻘﻞ‪ ،‬ﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻨﻔﺴﺦ ﻋﻨﻪ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﺈﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺟﺎﺯ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ ﺗﺴﺘﺤﻖ ﺍﻟﻤﺮﺃﺓ ﺃﻛﺜﺮ‪ ،‬ﻣﻦ‬ ‫ﺻﺪﻗﺎﺕ ﻧﺴﺎﺋﻬﺎ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺴﻜﺮﺍﻧﺔ‪ ،‬ﻓﻠﻴﺲ ﺭﺿﺎﻫﺎ ﺑﺸﻲﺀ‪ ،‬ﺣﺘﻰ ﺗﺼﺤﻮ‪ ،‬ﻭﺍﻟﻨﻜﺎﺡ ﻣﻨﺘﻘﺾ‪،‬‬ ‫ﻭﻟﻮ ﺟﺎﺯ ﺑﻬﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺭﺿﻴﺖ‪ ،‬ﻣﻦ ﺑﻌﺪ ﺃﻥ ﺻﺤﺖ‪ ،‬ﺛﻢ ﺟﺎﺯ ﺑﻬﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﻭﺇﻥ ﺟﺎﺯ ﺑﻬﺎ‪ ،‬ﻭﻫﻲ ﺳﻜﺮﺍﻧﺔ‪ ،‬ﻓﺴﺪﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻬﺎ‬ ‫ﺻﺪﺍﻗﻬﺎ ﺻﺪﺍﻕ ﻣﺜﻠﻬﺎ؛ ﻷﻥ ﺭﺿﻰ ﺍﻟﺴﻜﺮﺍﻧﺔ ﻻ ﻳﺠﻮﺯ‪.‬‬ ‫ﻭﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺴﻜﺮﺍﻥ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ ﺗﺰﻭﻳﺠﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺯﻭﺝ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﻧﺴﺎﺋﻪ‪ ،‬ﻟﻢ ﻳﺠﺰ)‪.(١‬‬ ‫ﺍﻟﺴﻜﺮﺍﻥ ‬ ‫ إن أ‪ ! 3‬ا‪  .=#‬ا‪2/‬غ وا ‪2‬ن  اﻹ[‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﺃﻭﺍﻟﻄﻔﻠﺔ ﺃﻭ ﺍﻷﺑﻜﻢ ﻭﻟﻴﻪ ﺃﻭ ﺧﻠﻴﻔﺘﻪ ﺍﻣﺮﺃﺓ ﻓﺄﺻﺪﻗﻬﺎ‬ ‫ﻣﻦ ﻣﺎﻟﻪ ﺃﻭ ﻣﻦ ﻣﺎﻝ ﺍﻟﻄﻔﻞ ﺃﻭ ﻟﻢ ﻳﺼﺪﻗﻬﺎ ﺟﺎﺯ‪ ،‬ﻓﺈﻥ ﺃﻧﻜﺮ ﺑﻌﺪ ﺍﻟﻮﻁﺀ ﻭﺑﻌﺪ‬ ‫ﺍﻟﺒﻠﻮﻍ ﺃﻭ ﺍﻟﺼﺤﻮ ﺃﻭ ﺍﻟﻨﻄﻖ‪ ،‬ﻭﺍﻟﻮﻁﺀ ﺍﻟﻤﺬﻛﻮﺭ ﻭﻗﻊ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ؛ ﻷﻧﻪ ﻻ ﻳﺠﺪ‬ ‫ﺍﻹﻧﻜﺎﺭ ﺑﻌﺪ ﺍﻟﻮﻁﺀ ﻓﻲ ﺍﻟﺒﻠﻮﻍ ﻓﻠﻬﺎ ﻛﻞ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﺇﻥ ﻗﺒﻠﻪ ﻭﺑﻌﺪ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻓﻌﻠﻰ ﺍﻟﻮﻟﻲ ﻭﻟﻮ ﻣﺎﺕ ﺍﻟﻄﻔﻞ ﺃﻭ ﺍﻟﻤﺠﻨﻮﻥ ﺃﻭ ﺍﻷﺑﻜﻢ؛ ﻷﻧﻬﻢ ﻻ ﻳﻮﺭﺛﻮﻥ‬ ‫ﻓﻼ ﻳﻜﻮﻥ ﻣﻮﺗﻬﻢ ﻛﺎﻟﻤﺲ ﺑﻞ ﻭﻻ ﻛﺎﻟﻄﻼﻕ ﻧﺼﻔﻪ‪ ،‬ﺇﻥ ﻟﻢ ﻳﺸﺘﺮﻁ ﻋﻠﻰ ﻭﻟﻲ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٦٥٢/٧‬ ‪.٦٥٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪392‬‬ ‫ﺍﻟﻤﺮﺃﺓ ﻋﻨﺪ ﺍﻟﻌﻘﺪ ﺃﻥ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﻥ ﺃﻧﻜﺮ ﺍﻟﻄﻔﻞ ﺑﻌﺪ ﺑﻠﻮﻍ ﺃﻭ ﺍﻷﺑﻜﻢ ﺑﻌﺪ‬ ‫ﺇﻧﻄﺎﻕ ﺃﻭ ﻛﺬﻟﻚ ﺍﻟﻤﺠﻨﻮﻥ ﺑﻌﺪ ﺇﻓﺎﻗﺔ‪ ،‬ﻷﻥ ﺍﻟﺼﺒﻲ ﻟﻢ ﻳﺼﺪﺭ ﻣﻨﻪ ﻣﺎ ﻳﺠﺐ ﺑﻪ‬ ‫ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﻻ ﻣﺲ ﻭﻻ ﻋﻘﺪ ﻭﻻ ﺭﺿﺎ ﻣﻌﺘﺒﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻭﻛﺎﻥ ﺍﻟﻤﺲ ﻓﻌﻠﻴﻪ‬ ‫ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺃﻭ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﺣﺘﻰ ﺑﻠﻎ ﺃﻭ ﺃﻓﺎﻕ ﺃﻭ ﺃﻧﻄﻖ ﻟﺰﻡ ﻫﺬﺍ ﺍﻟﺰﻭﺝ‬ ‫ﺍﻟﻤﺎﺱ ﺫﻟﻚ ﻫﻮ ﺍﻟﻤﻌﻤﻮﻝ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﺯﻭﺝ ﻫﺆﻻﺀ ﺻﺪﺍﻕ ﻣﺎ ﻟﻢ‬ ‫ﻳﺸﺘﺮﻃﻪ ﻋﻠﻴﻬﻢ ﺍﻟﻮﻟﻲ‪ ،‬ﺃﻭ ﺿﻤﻨﻮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻡ ﺍﻷﺏ ﻓﻘﻂ ﻭﻟﻮ ﻟﻢ ﻳﺸﺘﺮﻁ ﻋﻠﻴﻪ‬ ‫ﻭﻟﻢ ﻳﻀﻤﻨﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻡ ﺍﻟﺼﺪﺍﻕ ﺑﻤﺲ ﻏﻴﺮ ﺍﻟﺒﺎﻟﻎ‪ ،‬ﻭﺇﺫﺍ ﺃﺩﺭﻙ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ‬ ‫ﻣﻦ ﺯﻭﺝ ﻫﺆﻻﺀ ﺃﺩﺭﻛﻪ ﻣﻦ ﻣﺎﻟﻬﻢ ﻭﻟﻮ ﺧﻠﻴﻔﺔ ﺇﺫﺍ ﻗﺼﺪ ﺑﺘﺰﻭﻳﺠﻬﻢ ﺍﻟﺼﻼﺡ ﻋﻨﺪ‬ ‫ﻣﺠﻴﺰ ﺗﺰﻭﻳﺠﻬﻢ ﻻ ﻋﻨﺪ ﺍﻟﻤﺎﻧﻊ‪ ،‬ﺇﻻ ﺇﻥ ﺃﻋﻄﻰ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﺄﺧﺬ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺄﺧﺬ‬ ‫ﺇﻻ ﺑﻌﺪ ﺍﻹﻓﺎﻗﺔ ﻭﺍﻟﺒﻠﻮﻍ ﻭﺍﻻﻧﻄﻼﻕ‪ ،‬ﻭﺇﻥ ﻭﻃﺊ ﺍﻟﺼﺒﻲ ﺑﺎﻟﻐﺔ ﺛﻢ ﺑﻠﻎ ﻓﺄﺗﻢ ﺛﻢ‬ ‫ﻃﻠﻘﻬﺎ ﻓﻠﻬﺎ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺑﻮﻃﺌﻪ ﺷﻲﺀ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻜﻞ ﻻﺯﻡ ﻟﻪ‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﺍﺳﺘﻤﺴﻜﺖ ﺑﺎﻟﻐﺔ ﺑﺄﺑﻲ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺻﺪﺍﻗﻬﺎ ﺃﺩﺭﻛﺘﻪ ﻭﻟﻮ ﻟﻢ‬ ‫ﺣﺎﻻ‪ ،‬ﻭﻛﺬﺍ ﺟﻤﻴﻊ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻓﺈﻥ ﻣﺲ ﻓﻤﻦ ﻣﺎﻟﻪ ﻭﺇﻻ ﻓﻤﻦ ﻣﺎﻝ‬‫ﻳﻤﺴﻬﺎ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺍﻷﺏ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻼﺑﻦ ﻣﺎﻝ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﻣﺠﻨﻮﻥ ﺇﻥ ﺟﻦ ﻣﻦ ﺻﻐﺮﻩ‪ ،‬ﻓﺈﻥ‬ ‫ﺑﻠﻎ ﻭﺃﻓﺎﻕ ﻭﻗﺒﻼ ﺍﻟﻨﻜﺎﺡ ﺃﺩﺭﻙ ﻋﻠﻴﻬﻤﺎ ﻣﺎ ﺃﻋﻄﻰ ﺇﻥ ﺃﻋﻄﻰ ﻋﻠﻰ ﺃﻥ ﻳﺄﺧﺬ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺇﻥ ﻛﺎﻥ ﻟﻬﻤﺎ ﻣﺎﻝ ﺣﺎﻝ ﺻﻐﺮ ﻭﺟﻨﻮﻥ ﻭﺇﻻ ﻓﻼ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺪﺭﻛﻪ ﻋﻠﻴﻬﻤﺎ ﻣﻄﻠﻘﺎ‬ ‫ﻭﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻄﻔﻞ ﺃﻭ ﺃﻓﺎﻕ ﺍﻟﻤﺠﻨﻮﻥ ﺃﻭ ﺍﻧﻄﻠﻖ ﻟﺴﺎﻥ ﺍﻷﺧﺮﺱ ﻓﻄﻠﻖ ﻓﺬﻟﻚ ﻣﻨﻪ‬ ‫ﻗﺒﻮﻝ؛ ﻷﻥ ﺍﻟﻄﻼﻕ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﺮﺿﺎ ﺑﺎﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﻻ ﻳﻄﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻟﻴﺲ‬ ‫ﺯﻭﺟﺔ ﻟﻪ ﻓﻬﻲ ﺯﻭﺟﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻋﻠﻖ ﻭﻟﻲ ﺍﻟﻤﺠﻨﻮﻧﺔ ﺃﻭ ﺍﻟﺼﺒﻴﺔ ﺃﻭ‬ ‫ﺍﻟﺒﻜﻤﺎﺀ ﺍﻟﻄﻼﻕ ﺑﻴﺪﻫﺎ ﻟﻤﻌﻠﻮﻡ‪ ،‬ﻭﻗﺒﻠﻪ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻮﻗﻊ ﺍﻟﻤﻌﻠﻮﻡ ﻋﻨﺪ‬ ‫ﺑﻠﻮﻏﻬﺎ ﺃﻭ ﺇﻓﺎﻗﺘﻬﺎ ﺃﻭ ﺍﻧﻄﻼﻕ ﻟﺴﺎﻧﻬﺎ‪ ،‬ﻓﻄﻠﻘﺖ ﻧﻔﺴﻬﺎ ﻓﺬﻟﻚ ﻣﻨﻬﺎ ﻗﺒﻮﻝ ﻟﻠﻌﻘﺪ‪،‬‬ ‫ﻭﺻﺢ ﻃﻼﻗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺻﺪﺍﻕ ﺑﻤﺲ ﺍﻟﻄﻔﻞ ﻭﻟﺰﻡ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﻌﻘﺪ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٧/٦‬ ‪.٣٦٩‬‬ ‫‪393‬‬‫ﻧﻜﺎﺡ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫ ‪$‬اق ا‪ =#‬وا ‪ 32‬وا‪ /‬ء إن أ‪! 3‬ن ا واج‬ ‫ﻟﻄﻔﻠﺔ ﻭﻣﺠﻨﻮﻧﺔ ﻛﺒﻜﻤﺎﺀ ﺇﻥ ﻣﺴﺘﺎ ﺻﺪﺍﻕ ﻭﺇﻥ ﺃﻧﻜﺮﺗﺎ ﺑﻌﺪ ﺑﻠﻮﻍ ﻭﺇﻓﺎﻗﺔ‪ ،‬ﻭﻻ‬ ‫ﻳﺒﻄﻞ ﺻﺪﺍﻗﻬﻤﺎ ﺇﻧﻜﺎﺭ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺴﺴﻦ ﻭﺃﻧﻜﺮﻥ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺷﻲﺀ ﻟﻬﻦ ﻋﻨﺪ‬ ‫ﻣﻦ ﺟﻌﻞ ﺍﻹﻧﻜﺎﺭ ﻓﺮﻗﺔ؛ ﻷﻧﻬﻦ ﻟﻢ ﻳﻘﻊ ﻓﻴﻬﻦ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺼﺪﺍﻕ ﺗﺎ ‪‬ﻣﺎ ﻭﻫﻮ ﺍﻟﻤﺲ‬ ‫ﻭﻧﺤﻮﻩ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﻘﺪ‪ :‬ﻓﺈﻧﻪ ﻭﻟﻮ ﻛﺎﻥ ﻳﺠﺐ ﺑﻪ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﻟﻜﻨﻬﻦ ﻗﺪ ﺃﺑﻄﻠﻨﻪ‪،‬‬ ‫ﻓﻠﻢ ﻳﻜﻦ ﻟﻬﻦ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﻟﻬﻦ ﺍﻟﻨﺼﻒ ﻋﻨﺪ ﻣﻦ ﺟﻌﻠﻪ ﻃﻼﻗﺎ ﻭﺍﻹﻧﻜﺎﺭ ﺑﻌﺪ‬ ‫ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻭﺍﻟﺠﻨﻮﻥ ﻭﺍﻟﺒﻜﻢ ﻟﻠﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻛﺬﻟﻚ‬ ‫ﻓﺮﻗﺔ ﻻ ﻃﻼﻕ‪ ،‬ﻭﺟﺎﺯ ﺗﺠﺪﻳﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻨﻜﺎﺡ ﻭﻻ ﺗﺼﺢ ﺍﻟﻤﺮﺍﺟﻌﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻃﻼﻕ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ‬ ‫ﻃﻔﻼ ﻓﻄﻠﻘﻬﺎ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﺗﺼﺢ‬ ‫ﺍﻟﻤﺮﺍﺟﻌﺔ ﺑﺈﺫﻧﻬﺎ ﻛﺎﻟﺘﺠﺪﻳﺪ ﻓﺈﻧﻪ ﺟﺎﺋﺰ ﻛﻠﻤﺎ ﺟﺎﺯﺕ ﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﻃﺊ‬ ‫ﺃﺑﺪﺍ ﻭﻧﺴﺐ‬ ‫ﺑﺎﻟﻎ ﺻﺒﻴﺔ ﻭﺃﻧﻜﺮﺕ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﺑﺎﻧﺖ ﺑﻼ ﻃﻼﻕ‪ ،‬ﻭﺣﺮﻣﺖ ﻋﻠﻴﻪ ‬ ‫ﻟﻸﻛﺜﺮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﺠﻮﺯ ﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺯﻭﺟﻬﺎ‬ ‫ﺍﻷﺏ ﻓﻠﻪ ﺍﻟﻤﺮﺍﺟﻌﺔ ﻭﺍﻟﺘﺠﺪﻳﺪ ﺇﻥ ﻣﺴﻬﺎ ﻭﺇﻻ ﺯﻭﺟﻬﺎ ﻏﻴﺮﻩ ﻓﺎﻟﺘﺠﺪﻳﺪ ﻓﻘﻂ‬ ‫ﻭﺍﻹﻧﻜﺎﺭ ﺇﻧﻤﺎ ﻫﻮ ﻋﻨﺪ ﺃﻭﻝ ﺍﻟﺒﻠﻮﻍ ﺑﺤﺴﺐ ﻇﻬﻮﺭﻩ‪ ،‬ﻓﺈﻥ ﺃﻭﻟﻪ ﻋﻠﻰ ﺗﺤﻘﻴﻘﻪ ﺇﻧﻤﺎ‬ ‫ﻳﻌﻠﻤﻪ ﺍﷲ ﻭﺍﻹﻓﺎﻗﺔ ﻭﺍﻧﻄﻼﻕ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺃﻱ ﻋﺠﻠﺔ ﻭﺍﺗﺼﺎﻝ ﻻ ﺑﺘﺮﺍﺥ‬ ‫ﻋﻦ ﺑﻠﻮﻍ ﺃﻭ ﺇﻓﺎﻗﺔ ﺃﻭ ﺍﻧﻄﻼﻕ‪ ،‬ﻭﻟﻜﻦ ﻳﻌﺘﺒﺮ ﻟﻠﻤﻔﻴﻖ ﻣﻦ ﺟﻨﻮﻧﻪ ﻣﺪﺓ ﻳﻌﻠﻢ ﻓﻴﻬﺎ‬ ‫ﺑﺄﻧﻬﻢ ﻗﺪ ﺗﺰﻭﺟﻮﺍ ﻟﻪ ﻋﺎﺩﺓ‪ ،‬ﻓﺈﻥ ﻣﻴﺰ ﺑﻌﺾ ﺗﻤﻴﻴﺰ ﻓﻲ ﺟﻨﻮﻧﻪ ﺃﻧﻪ ﺫﻭ ﺯﻭﺟﺔ ﻭﺑﻘﻲ‬ ‫ﻣﻤﻴﺰﺍ ﺑﻌﺾ ﺍﻟﺘﻤﻴﻴﺰ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻨﻜﺮ ﻭﻟﻢ ﻳﻨﻜﺮ ﻓﻠﻴﺲ ﻟﻪ ﺍﻹﻧﻜﺎﺭ ﺑﻌﺪ‪ ،‬ﺇﻻ ﺇﻥ ﻟﻢ‬ ‫‬ ‫ﻳﻌﻘﻞ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﻛﻮﻧﻪ ﻗﺪ ﺯﻭﺟﻮﻩ‪ ،‬ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻲ ﺫﻟﻚ ﺳﻮﺍﺀ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺩﻣﺎ ﻭﻻ ﺗﺠﺪﻩ ﺑﻌﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﺗﻄﻬﺮ ﺑﻌﺪ ﻭﺗﺠﺎﻣﻊ‪،‬‬ ‫ﻟﻬﺎ ﺃﻥ ﺗﻨﻜﺮ ﺣﻴﻦ ﺭﺃﺕ ‬ ‫ﻭﺇﻻ ﺟﺎﺯ ﻟﻬﺎ ﻣﺘﻰ ﺃﺭﺍﺩﺕ‪ ،‬ﻭﻫﺬﺍ ﺇﻥ ﻣﺴﻬﺎ ﻭﺇﻻ ﻓﻠﻬﺎ ﺫﻟﻚ ﻣﺎ ﻟﻢ ﺗﺮﺽ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺗﺮﺽ‬ ‫‬‫ﺳﺎﺋﺮ ﻋﻼﻣﺎﺕ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻋﻠﻰ ﺣﻜﻢ ﺍﻹﻧﻜﺎﺭ ﻭﻟﻮ ﺑﻠﻐﺖ ﻣﺎ ﻟﻢ‬ ‫ﺃﻭ ﻳﻄﺄﻫﺎ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪394‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻟﺒﺜﺖ ﺳﻨﺔ ﺛﻢ ﻗﺎﻟﺖ‪ :‬ﺇﻧﻲ ﻣﻨﺬ ﺑﻠﻐﺖ ﻛﺎﺭﻫﺔ ﻟﻜﺎﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ‬ ‫ﻣﻊ ﻳﻤﻴﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﺤﻜﻢ ﺇﺫﺍ ﺣﺎﺿﺖ ﻭﻟﻢ ﺗﻨﻜﺮ ﺣﺘﻰ ﻏﺴﻠﺖ ﺛﺒﺖ ﻋﻠﻴﻬﺎ)‪.(١‬‬ ‫ اﻹ‪ 3‬ر  ا‪2/‬غ وا‪e‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﺑﺎﻟﻐﺔ ﻭﻋﺎﺷﺮﻫﺎ ﺑﻌﺪ ﺑﻠﻮﻏﻪ ﻭﺧﻼ ﺑﻬﺎ ﺛﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻣﺲ‬ ‫ﺍﻟﻔﺮﺝ ﻭﻧﻈﺮ ﺑﺎﻃﻨﻪ ﻛﺎﻟﻮﻁﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻎ ﺃﻭ ﺑﻠﻐﺖ ﺑﻠﻮﻏﺎ ﻳﻘﻄﻌﺎﻥ ﺃﻧﻪ‬ ‫ﺳﺎﺑﻖ ﻋﻦ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻇﻬﺮ ﻟﻬﻤﺎ ﻓﻴﻪ ﺑﻜﺜﻴﺮ ﻛﺘﺤﺮﻙ ﺍﻟﺤﻤﻞ ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﻭﻃﻮﻝ‬ ‫ﺍﻟﻨﺒﺎﺕ )ﺃﻱ‪ :‬ﻧﺒﺎﺕ ﺍﻟﺸﻌﺮ( ﻣﻊ ﻏﻠﻈﻪ ﻭﺳﻮﺍﺩﻩ ﺧﻼﻑ ﺍﻟﻤﻌﺘﺎﺩ ﻓﻲ ﺍﻟﺤﺎﺩﺙ ﻓﺎﺗﻬﻤﺎ‬ ‫ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﺎ ﻟﻢ ﻳﻤﺴﺎ ﻓﻴﻤﺎ ﻗﺒﻞ ﺫﻟﻚ ﻭﺑﻌﺪ ﺣﺪﻭﺙ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻌﺬﺭ ﺃﻥ‬ ‫ﻳﺠﻬﻞ ﻋﻼﻣﺔ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻻ ﻳﺠﻬﻞ ﺃﻥ ﻟﻬﻤﺎ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻛﺬﺍ ﺧﻴﺎﺭ ﺍﻟﻌﺘﻖ ﻭﻻ ﻳﻤﻴﻦ‪،‬‬ ‫ﺃﺭﺽ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ‬ ‫ﻣﺜﻼ ﻋﻠﻰ ﻣﻨﻜﺮ‬‫ﺃﻱ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻭﺍﷲ ﺇﻧﻲ ﻟﻢ ‬ ‫ﻓﻲ ﺣﻴﻨﻪ ﻭﻫﻮ ﺣﻴﻦ ﺑﻠﻮﻏﻪ ﺃﻭ ﺇﻓﺎﻗﺘﻪ ﺃﻭ ﺍﻧﻄﻼﻕ ﻟﺴﺎﻧﻪ ﺃﻧﻪ ﻟﻢ ﻳﺆﺧﺮ ﻋﻦ ﺃﻭﻝ‬ ‫ﺑﻠﻮﻏﻪ ﺃﻭ ﺇﻓﺎﻗﺘﻪ ﺃﻭ ﺍﻧﻄﻼﻗﻪ‪.‬‬ ‫ﻭﻻ ﻳﻘﺒﻞ ﻓﻲ ﺍﻟﺤﻜﻢ ﺑﻌﺪ ﺗﺮﺍﺥ ﻋﻠﻰ ﺍﻷﺻﺢ ﺍﻟﻤﻌﻤﻮﻝ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‬ ‫ﺗﺮﺽ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮﺕ ﺑﻌﺪ ﺑﻠﻮﻍ ﻭﻫﻮ ﻏﺎﺋﺐ ﻓﻼ‬ ‫ﻭﺑﻴﻦ ﺍﷲ ﻓﻴﻘﺒﻞ ﻭﻟﻮ ﺗﺮﺍﺧﻰ ﻣﺎ ﻟﻢ ‬ ‫ﻳﻨﺒﻐﻲ ﺍﻟﺤﻜﻢ ﻟﻬﺎ‪ ،‬ﻟﻌﻠﻬﺎ ﻗﺪ ﺭﺿﻴﺖ ﻓﺈﻥ ﻓﻌﻠﺖ ﻭﺗﺰﻭﺟﺖ ﻭﻗﺪ ﺃﺷﻬﺪﺕ ﻋﻠﻰ‬ ‫ﺍﻹﻧﻜﺎﺭ ﻟﻢ ﺗﻤﻨﻊ‪ ،‬ﻭﻟﻠﻐﺎﺋﺐ ﺣﺠﺘﻪ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﻛﺎﻥ ﻟﻬﺎ ﺃﺏ ﺃﻭ ﻛﺎﻧﺖ ﻳﺘﻴﻤﺔ)‪.(٢‬‬ ‫  & ا‪R‬ر ‪ .=#‬أو ا‪ =#‬إذا زو‪ H‬اﻷب‬ ‫ﻗﻴﻞ‪ :‬ﻻ ﺧﻴﺎﺭ ﻟﺼﺒﻴﺔ ﺯﻭﺟﻬﺎ ﺃﺑﻮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻻ ﻟﺼﺒﻲ ﺯﻭﺟﻪ ﺃﺑﻮﻩ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻭﻻ ﻷﺣﺪﻫﻤﺎ ﺇﻥ ﺯﻭﺟﻪ ﻭﻟﻲ ﺃﻭ ﻭﺻﻲ ﻭﺭﺁﻩ ﺃﺻﻠﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺗﺰﻭﻳﺞ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٦٩/٦‬ ‪.٣٧٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٠/٦‬ ‪.٣٧١‬‬ ‫‪395‬‬‫ﻧﻜﺎﺡ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫ﺑﺪ‬ ‫ﺻﺒﻲ ﻭﺻﺒﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﺃﻭ ﺑﻐﻴﺮﻫﻤﺎ ﻭﻫﻮ ﺑﺎﻃﻞ‪ ،‬ﻭﻟﻮ ﺃﺗﻤﻮﻩ ﺑﻌﺪ ﺑﻠﻮﻍ ﻭﻻ ‬ ‫ﻣﻦ ﺗﺠﺪﻳﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻮﻗﻮﻑ ﻟﻠﺒﻠﻮﻍ ﻭﻟﻮ ﻣﻦ ﺍﻷﺏ‪ ،‬ﻓﺈﻥ ﺃﺟﻴﺰ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﺃﻣﺮ‬ ‫ﺍﻟﺼﺒﻴﺔ ﺃﻫﻠﻬﺎ ﺑﺎﻹﻧﻜﺎﺭ ﻣﻦ ﺯﻭﺟﻬﺎ ﻓﺈﻧﻜﺎﺭﻫﺎ ﺑﺎﻃﻞ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﻏﻴﺮﻩ ﻛﺎﻧﺖ‬ ‫ﻣﻌﺎ‬ ‫ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ ﻓﻲ ﺇﻧﻜﺎﺭ ﺍﻟﻄﻔﻞ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺸﺒﻬﺔ ﻭﺍﻟﺒﻠﻮﻍ ‬ ‫‬‫ﻋﻨﺪﻩ‬ ‫ﻛﺎﻟﻄﻔﻠﺔ؛ ﻷﻥ ﺃﺻﻞ ﺍﻟﻔﺮﻗﺔ ﺇﻧﻤﺎ ﻫﻮ ﺑﻴﺪ ﺍﻟﺰﻭﺝ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺃﺻﻞ ﺍﻟﻄﻼﻕ‬ ‫ﺃﻳﻀﺎ ﻟﻢ ﻳﺸﺘﺮﻃﻮﺍ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻈﺮﻩ‬ ‫ﻭﺍﻟﻈﻬﺎﺭ ﻭﺍﻹﻳﻼﺀ ﻭﻧﺤﻮﻫﻦ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﻟﺬﻟﻚ ‬ ‫ﺍﻷﻣﻨﺎﺀ ﺑﻌﺪ ﺍﻟﻄﻠﻮﻉ ﻭﺍﻟﺰﻭﺍﻝ ﻭﺑﻴﻦ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺑﺨﻼﻑ ﺍﻟﻄﻔﻠﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ‬ ‫ﻣﻌﺘﺒﺮ ﻓﻴﻬﺎ ﻛﻤﺎ ﻗﺎﻝ‪.‬‬ ‫ﻭﺗﻨﻜﺮ ﺍﻟﻄﻔﻠﺔ ﻓﻲ ﻃﻔﻮﻟﻴﺘﻬﺎ ﻭﺷﺒﻬﺘﻬﺎ ﺷﺒﻬﺔ ﺍﻟﻄﻔﻠﺔ ﺑﺎﻟﺒﻠﻮﻍ‪ ،‬ﻭﻳﺠﻮﺯ ﻋﻮﺩ‬ ‫ﺍﻟﻀﻤﻴﺮ ﺇﻟﻰ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻓﺈﻧﻬﺎ ﻗﺒﻞ ﺫﻟﻚ ﻣﺘﺤﻘﻘﺔ‪ ،‬ﻭﺑﻌﺪ ﻣﺸﺘﺒﻬﺔ ﺑﺎﻟﺒﻠﻮﻍ ﻭﺃﻭﻝ‬ ‫ﺑﻠﻮﻏﻬﺎ ﺗﻌﻢ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﺑﺎﻹﻧﻜﺎﺭ ﺗﻘﻮﻳﺔ ﻟﻠﻔﺮﻗﺔ ﻋﻨﺪ ﺣﺎﻛﻢ ﺃﻭ ﺃﻣﻨﺎﺀ ﺃﻭ ﺃﻣﻴﻨﻴﻦ‬ ‫ﺃﻭ ﺃﻣﻴﻦ ﻭﺃﻣﻴﻨﺘﻴﻦ ﺃﻭ ﺃﻣﻴﻨﺘﻴﻦ ﻭﺃﻣﻴﻨﻴﻦ ﻭﻓﻲ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ ﻗﻮﻻﻥ ﺇﻥ ﺗﻌﺬﺭ ﺍﻟﺤﺎﻛﻢ‬ ‫ﺃﻭ ﻭﺻﻮﻟﻬﺎ ﺇﻟﻴﻪ ﻭﻻ ﺗﻨﺰﻉ ﻣﻦ ﻳﺪ ﺯﻭﺝ ﺑﺈﻧﻜﺎﺭ ﺍﻟﻄﻔﻮﻟﻴﺔ ﺇﻥ ﺃﻣﻦ ﻋﻠﻴﻬﺎ ﺃﻥ ﻳﻀﺮﻫﺎ‬ ‫ﺑﻀﺮﺏ ﺃﻭ ﺳﺤﺮ ﺃﻭ ﺇﺟﺎﻋﺔ ﺃﻭ ﻳﻬﺮﺏ ﺑﻬﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻓﻲ ﻧﺰﻋﻬﺎ ﻣﻦ ﻳﺪﻩ‬ ‫ﺑﺈﻧﻜﺎﺭ ﺍﻟﺸﺒﻬﺔ ﻗﻮﻻﻥ‪ ،‬ﻻﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺮﺍﻫﻖ)‪.(١‬‬ ‫ إن أ‪ ! 3‬أ ا و‪ IH‬ا واج  ا‪2/‬غ‬ ‫ﻭﺟﺎﺯ ﻟﻪ ﻭﻃﺆﻫﺎ ﻭﺗﺮﺩ ﻷﻣﻴﻨﺎﺕ ﺃﺭﺑﻊ ﺃﻭ ﺛﻨﺘﻴﻦ ﺃﻭ ﻟﻮﺍﺣﺪﺓ؟ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﻫﻜﺬﺍ‬ ‫ﻓﻴﻤﺎ ﺗﺒﺎﺷﺮﻩ ﺍﻟﻨﺴﺎﺀ ﻻ ﺍﻟﺮﺟﺎﻝ ﻣﺜﻞ ﺃﻥ ﺗﺒﻠﻎ ﺍﻟﺼﺒﻴﺔ ﻓﺘﻨﻜﺮ ‪‬‬ ‫ﻭﺗﺪﻋﻲ ﻭﻃ ﺌﺎ ﻓﻲ‬ ‫ﺍﻟﺼﺒﺎ ﻓﻴﻨﻈﺮﻥ ﻋﺬﺭﺗﻬﺎ‪ ،‬ﻭﺟﺎﺯ ﻟﻬﻦ ﻣﺲ ﻓﺮﺟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﺒﻞ ﺩﻋﻮﺍﻫﺎ ﻭﻧﺴﺐ‬ ‫ﻟﻸﻛﺜﺮ ﻭﻻ ﺗﺼﺪﻕ ﺣﺎﻝ ﺍﻟﺼﺒﺎ ﺇﺫﺍ ﺗﺸﺎﺑﻬﺖ ﻓﻴﻨﻈﺮﻧﻬﺎ ﻳﻨﻈﺮﻥ ﺛﺪﻳﻴﻬﺎ ﻭﺇﺑﻄﻴﻬﺎ‪ ،‬ﻭﺃ ‪‬ﻳﺎ‬ ‫ﻗﺪﻣﻦ ﻓﻲ ﺍﻟﻨﻈﺮ ﺟﺎﺯ‪ ،‬ﻭﻳﺆﺧﺮﻥ ﻧﻈﺮ ﻋﻮﺭﺗﻬﺎ؛ ﻷﻧﻪ ﺿﺮﻭﺭﺓ ﻓﻼ ﻳﺠﻮﺯ ﺇﻻ ﺇﺫﺍ ﻟﻢ‬‫‪‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧١/٦‬ ‪.٣٧٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪396‬‬ ‫ﺃﻗﺮﺕ ﺑﺎﻻﺣﺘﻼﻡ ﻛﻔﻰ ﺇﻗﺮﺍﺭﻫﺎ‪ ،‬ﻭﻛﻤﺎ‬ ‫‪‬‬‫ﻳﺠﺪﻥ ﻋﻼﻣﺔ ﺍﻟﺒﻠﻮﻍ ﻓﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻳﻨﻈﺮﻥ ﺍﻟﻄﻔﻠﺔ ﻛﺬﻟﻚ ﻳﻨﻈﺮﻥ ﺍﻟﻄﻔﻞ ﺇﻥ ﺃﻧﻜﺮ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ﻛﻞ ﻳﻮﻡ ﻧﻈﺮﺍﺕ ﺃﻭ‬ ‫ﻣﺮﺍﺕ ﺃﻭ ﺃﻭﻗﺎ ﺗﺎ ﺛﻼﺛﺎ ﻋﻨﺪ ﺍﻟﻄﻠﻮﻉ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻋﻨﺪ ﺣﺼﻮﻝ ﺃﻭﻝ ﺍﻟﺰﻭﺍﻝ‬ ‫ﺑﺤﺴﺐ ﻣﺎ ﻳﻈﻬﺮ ﻭﺑﻴﻦ ﻇﻬﺮ ﻭﻋﺼﺮ ﺣﻴﻦ ﺍﻧﺘﺼﻒ ﻣﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺬﻟﻚ ﺛﻼﺙ‬ ‫ﻧﻈﺮﺍﺕ ﻓﻲ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻓﺈﻥ ﺑﺎﻥ ﺍﻟﺒﻠﻮﻍ ﺃﻧﻜﺮﺕ ﻋﻨﺪﻫﻦ ﺛﻢ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﺇﻥ ﺗﻴﺴﺮ‪،‬‬ ‫ﻭﺇﻻ ﻓﻌﻨﺪ ﺍﻷﻣﻨﺎﺀ ﻭﻳﺒﻠﻐﻮﻥ ﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ ﺇﻧﻜﺎﺭﻫﺎ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮﺕ ﻋﻨﺪﻩ ﺃﻭ‬ ‫ﻋﻨﺪﻫﻢ ﻻ ﻋﻨﺪﻫﻦ ﺟﺎﺯ ﻭﻳﺠﺰﺉ ﺍﻟﺨﺒﺮ ﻭﻧﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺗﻬﺎ ﻭﺳﻜﻨﺎﻫﺎ ﻭﻣﺆﻭﻧﺘﻬﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺣﻴﻦ ﺗﺮﺩ ﻷﻣﻴﻨﺎﺕ ﻭﺗﻨﺰﻉ ﻣﻦ ﻳﺪﻩ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻻ ﻳﺸﺘﻐﻞ ﺑﺈﻧﻜﺎﺭﻫﺎ ﻣﺎ ﻟﻢ ﺗﺒﻠﻎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻗﺎﺭﺑﺖ ﺍﻟﺒﻠﻮﻍ‬ ‫ﻭﺃﻧﻜﺮﺕ ﻧﺰﻋﺖ ﻣﻨﻪ ﻭﺟﻌﻠﺖ ﻓﻲ ﻳﺪ ﺃﻣﻴﻨﺔ‪ ،‬ﻭﺗﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺃﻣﻴﻨﺎﺕ ﻛﻞ ﻣﻄﻠﻊ‬ ‫ﺷﻤﺲ‪ ،‬ﻓﺈﻥ ﺗﻤﺎﺩﺕ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ﻣﻀﺖ ﻟﺴﺒﻴﻠﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻨﺰﻉ ﻋﻨﺪ ﺍﻟﻤﻘﺎﺭﺑﺔ ﺃﻭﻟﻰ ﻭﺃﺣﻮﻁ؛ ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﺑﻠﻐﺖ ﻭﺃﻭﻃﺄﺗﻪ ﻧﻔﺴﻬﺎ ﺃﻭ‬ ‫ﺃﺧﺬﺕ ﻓﻲ ﻏﻴﺮ ﺍﻹﻧﻜﺎﺭ ﺃﻭ ﻗﺎﻣﺖ ﻣﻦ ﻣﻜﺎﻧﻬﺎ‪ ،‬ﺃﻭ ﻋﻠﻘﺘﻪ ﺇﻟﻰ ﺃﺣﺪ ﻟﺰﻣﻬﺎ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﺇﻧﻜﺎﺭﺍ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﻭﻋﻨﺪﻩ ﻭﻗﺎﻝ ﺍﻟﺰﻭﺝ‪ :‬ﺇﻧﻤﺎ ﺃﻧﻜﺮﺕ ﺍﻟﺴﺎﻋﺔ ﻗﺒﻞ‬ ‫‬‫ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ‬ ‫ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﻰ ﺑﻠﻮﻏﻬﺎ ﻗﺒﻞ ﻭﺭﺿﺎﻫﺎ ﻭﻗﺎﻟﺖ‪ :‬ﺑﻠﻐﺖ ﺍﻟﺴﺎﻋﺔ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ)‪.(١‬‬ ‫ ‪ 3‬ح ا‪ I@ .=#‬ا @‪ I‬أ‪ ! 3‬ا واج @‬ ‫ﻟﻄﻔﻞ ﺑﻌﺪ ﺍﻹﻧﻜﺎﺭ ﻧﻜﺎﺡ ﺑﻨﺖ ﺍﻟﻤﻨﻜﺮﺓ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﺘﻲ ﺃﻧﻜ ﺮ ﻷﻧﻬﺎ ﻟﻴﺴﺖ ﺭﺑﻴﺒﺘﻪ؛‬ ‫ﺯﻭﺟﺎ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻟﻌﺪﻡ ﺑﻠﻮﻏﻪ‪ ،‬ﺣﺘﻰ ﺃﻧﻪ ﻣﺨﻴﺮ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻓﻲ ﺗﺼﺤﻴﺢ‬ ‫ﻷﻧﻪ ﻟﻴﺲ ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻭﺇﺑﻄﺎﻟﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺗﺮﺛﻪ ﻓﻼ ﺗﺪﺧﻞ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻭﺭﺑﺎﺋﺒﻜﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻤﻨﻜﺮﺓ‬ ‫ﺯﻭﺟﺔ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺣﺪ ﺫﺍﺗﻬﺎ ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻬﺎ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻣﻨﻪ ﻻ ﺃﻣﻬﺎ ﻷﻧﻬﺎ‬ ‫ﺃﻡ ﻟﻤﻦ ﻫﻲ ﺯﻭﺟﺔ ﻟﻪ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺣﺪ ﺫﺍﺗﻬﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪d ﴿ :‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٢/٦‬ ‪.٣٧٣‬‬ ‫‪397‬‬‫ﻧﻜﺎﺡ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫‪] ﴾ e‬ﺍﻟﻨﺴﺎﺀ‪ [٢٣ :‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻬﺎ ﺷﺪﻳﺪﺓ ﺍﻟﺘﺄﺛﻴﺮ ﻓﻲ ﺍﻷﻡ ﺑﺘﺤﺮﻳﻤﻬﺎ ﺍﻷﻡ ﺑﻤﺠﺮﺩ‬ ‫ﺍﻟﻌﻘﺪ‪ ،‬ﺑﺨﻼﻑ ﺍﻷﻡ ﻓﺈﻧﻬﺎ ﻻ ﺗﺆﺛﺮ ﻓﻲ ﺍﻟﺒﻨﺖ ﺇﻻ ﺑﺎﻟﻤﺲ‪ ،‬ﻭﻣﺲ ﺍﻟﻄﻔﻞ ﻛﻼ ﻣﺲ‪،‬‬ ‫ﻓﻠﻢ ﺗﻚ ﺭﺑﻴﺒﺔ ﺑﻤﺴﻪ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻎ ﻭﻃﻠﻖ ﻓﻜﺬﻟﻚ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﻣﺲ ﺃﻭ ﻟﻢ‬ ‫ﻳﻤﺲ؛ ﻷﻥ ﻣﺲ ﺍﻟﻄﻔﻞ ﻻ ﻳﻌﺘﺒﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻋﺘﺒﺮ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﺼﺪﺍﻕ ﻛﻠﻪ؛ ﻷﻧﻪ ﺗﺼﺮﻑ‬ ‫ﻣﻨﻪ ﻭﻋﻤﻞ ﻓﻲ ﺯﻭﺟﺘﻪ‪ ،‬ﻓﺄﻟﺰﻡ ﻓﻲ ﻣﺎﻟﻪ ﺣﻖ ﺍﻟﻤﺨﻠﻮﻕ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺃﻓﺴﺪ ﻓﻲ ﻣﺎﻝ ﺃﻭ ﺑﺪﻥ‬ ‫ﻋﻠﻰ ﻣﺎ ﻓﻲ ﻣﺤﻠﻪ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺘﺤﺮﻳﻢ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﻛﺎﻹﻧﻜﺎﺭ ﻓﻲ ﺟﻮﺍﺯ‬ ‫ﺗﺰﻭﺝ ﺑﻨﺖ ﺍﻟﻤﻨﻜﺮﺓ ﺃﻥ ﻣﺴﻪ ﻓﻲ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻛﻼ ﻣﺲ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﺕ ﻣﻦ ﺍﻟﻌﻠﻞ ﻓﻲ ﺟﻮﺍﺯ‬ ‫ﺑﻨﺖ ﺍﻟﻤﻨﻜﺮﺓ ﻭﺃﻥ ﺍﻹﻧﻜﺎﺭ ﻗﺪ ﻋﺪﻩ ﺑﻌﻀﻬﻢ ﻃﻼﻗﺎ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﺃﺟﺎﺯ ﻟﻪ ﺑﻨﺘﻬﺎ)‪.(١‬‬ ‫ زواج ا!أة @‪ I‬أب @‪ I‬أ‪ '! 3‬وا'‬ ‫ﺃﺏ ﺍﻟﻤﻨﻜﺮ ﺍﻟﺒﺎﻟﻎ ﺍﻟﺬﻱ ﺃﻧﻜﺮﺗﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﻣﻦ ﺃﺏ ﻣﻦ‬ ‫‬ ‫ﻟﻄﻔﻠﺔ ‬ ‫ﺃﻧﻜﺮﺗﻪ؛ ﻷﻧﻬﺎ ﻟﻴﺴﺖ ﺯﻭﺟﺔ ﻟﻪ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻟﻌﺪﻡ ﺑﻠﻮﻏﻬﺎ؛ ﺣﺘﻰ ﺇﻧﻬﺎ ﻣﺨﻴﺮﺓ‬ ‫ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﺑﻴﻦ ﺃﻥ ﺗﺠﻴﺰ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﺗﺒﻄﻠﻪ‪ ،‬ﻓﻠﻴﺴﺖ ﺑﺤﻠﻴﻠﺔ ﺍﺑﻦ‪ ،‬ﺃﻻ ﺗﺮﺍﻩ‬ ‫ﻻ ﻳﺮﺛﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﺎ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﺑﻨﻪ ﻷﻧﻪ ﺯﻭﺝ ﻟﻬﺎ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺣﺪ ﺫﺍﺗﻪ‪،‬‬ ‫ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻣﻨﻬﺎ ﻭﺃﻧﻬﺎ ﺗﺮﺛﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪@ ﴿ :‬‬ ‫‪] ﴾ F E D C B A‬ﺍﻟﻨﺴﺎﺀ‪ ،[٢٢ :‬ﻓﻠﻮ ﺗﺰﻭﺟﻬﺎ ﺍﺑﻨﻪ ﻟﻜﺎﻥ‬ ‫ﻣﺘﺰﻭﺟﺎ ﻟﺰﻭﺟﺔ ﻷﺑﻴﻪ)‪.(٢‬‬ ‫‬ ‫ إن @ت ا‪ .=#‬أو ا ‪2‬ن [‪ ./‬ا‪e‬‬ ‫ﺇﻥ ﻣﺎﺕ ﻃﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ ﺃﻭ ﺃﺑﻜﻢ ﻋﻦ ﺍﻣﺮﺃﺓ ﻭﻟﻢ ﻳﻤﺴﻬﺎ ﻓﻠﻬﺎ ﺍﻟﺼﺪﺍﻕ ﺇﻥ‬ ‫ﻓﺮﺽ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﻮﺕ ﻛﺎﻟﺪﺧﻮﻝ ﻭﻧﺼﻔﻪ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻟﻄﻼﻕ ﻻ ﺍﻹﺭﺙ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٤/٦‬ ‪.٣٧٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٥/٦‬ ‪.٣٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪398‬‬ ‫ﺗﺮﺙ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻭﻣﺲ ﻓﺼﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺃﻭ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻭﻟﻢ‬ ‫ﻳﻤﺲ ﻓﻼ ﺷﻲﺀ ﻟﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﺭﺙ‪ :‬ﻓﻼ ﻭﻛﺬﺍ ﻃﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﺃﻭ ﺑﻜﻤﺎﺀ ﺇﻥ ﻣﺎﺗﺖ‬ ‫ﻗﺒﻞ ﻣﺲ ﻣﻦ ﺑﺎﻟﻎ ﻋﺎﻗﻞ ﻧﺎﻃﻖ ﻓﻠﻮﺍﺭﺛﻬﺎ ﺻﺪﺍﻗﻬﺎ ﺇﻥ ﻓﺮﺽ ﻋﻠﻰ ﺣﺪ ﻭﻻ ﻳﺮﺛﻬﺎ‬ ‫ﺯﻭﺟﻬﺎ ﻭﻗﻴﻞ‪ :‬ﻳﺮﺛﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻟﺼﺒﻴﺔ ﻣﺎﺗﺖ ﻗﺒﻞ ﻣﺲ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﺒﺎﻟﻎ‬ ‫ﺍﻟﻌﺎﻗﻞ ﻣﻨﻬﻤﺎ ﻭﺭﺛﻪ ﺍﻵﺧﺮ ﺍﻟﻤﺨﺎﻟﻒ ﻟﻪ‪.‬‬ ‫ﻭﺇﻥ ﻣﺎﺕ ﺑﺎﻟﻎ ﻣﺲ ﻓﻠﻬﺎ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻹﺭﺙ ﺇﻥ ﺃﺗﻤﺘﻪ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻭﺣﻠﻔﺖ ﻟﻮ‬ ‫ﺯﻭﺟﺎ‪ ،‬ﻭﺇﻥ ﻧﻜﻠﺖ ﻓﺎﻟﺼﺪﺍﻕ ﻓﻘﻂ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻟﻢ ﻳﻤﺲ ﻟﻜﻦ ﻧﻜﻠﺖ‬ ‫ﺣﻴﻲ ﻟﺮﺿﻴﺘﻪ ‬ ‫ﻓﻼ ﺻﺪﺍﻕ ﻭﻻ ﺇﺭﺙ‪ ،‬ﻭﻣﻦ ﻣﺎﺕ ﻋﻦ ﺻﺒﻴﺔ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﺛﻢ ﺗﺰﻭﺟﺖ ﻗﺒﻞ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻓﺮﺿﻴﺖ ﺑﻌﺪﻩ ﺑﺎﻷﻭﻝ ﻓﺎﻟﺼﺪﺍﻕ ﻭﺍﻹﺭﺙ ﻭﺍﻟﻌﺪﺓ‪ ،‬ﻭﻟﻴﺼﺪﻗﻬﺎ ﺍﻷﺧﻴﺮ ﺇﻥ‬ ‫ﻣﺴﻬﺎ ﻭﻻ ﻣﺮﺍﺟﻌﺔ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ ﻋﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺮﺙ ﺍﻷﻭﻝ ﻭﺻﺢ ﻧﻜﺎﺡ‬ ‫ﺍﻷﺧﻴﺮ‪ ،‬ﻭﺗﺤﻠﻒ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺰﻭﺟﺘﻪ ﻗﺒﻞ ﺍﻟﻌﺪﺓ ﻟﻠﻮﻓﺎﺓ ﻭﺭﺿﻴﺖ ﺑﺎﻷﻭﻝ ﺣﻴﻦ ﺑﻠﻐﺖ ﻭﺭﺛﺘﻪ‬ ‫ﻭﺍﻋﺘﺪﺕ ﻭﺣﻠﻔﺖ ﺑﺎﻟﺮﺿﺎ‪ ،‬ﻭﺇﻥ ﺭﺿﻴﺘﻬﻤﺎ ﻭﺭﺛﺘﻪ ﻭﻛﺎﻧﺖ ﺯﻭﺟﺔ ﻟﻸﺧﻴﺮ ﺇﻥ‬ ‫ﺗﺰﻭﺟﺘﻪ ﺑﻌﺪ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺇﻥ ﺭﺿﻴﺘﻬﻤﺎ ﻓﺴﺪ‪ ،‬ﺃﻭ ﻗﻴﻞ‪ :‬ﻳﺜﺒﺖ ﺍﻷﺧﻴﺮ ﻭﺗﺮﺙ ﺍﻷﻭﻝ‪،‬‬ ‫ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﻗﺒﻞ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ ﻭﻟﻤﺎ ﺑﻠﻐﺖ ﺭﺿﻴﺖ ﺍﻷﻭﻝ ﺣﻠﻔﺖ ﻭﻭﺭﺛﺖ‬ ‫ﻭﺍﻋﺘﺪﺕ ﻭﻓﺎﺭﻗﺖ ﺍﻷﺧﻴﺮ‪ ،‬ﻭﺇﻥ ﺭﺿﻴﺘﻬﻤﺎ ﻓﺴﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﺒﺖ ﺍﻷﻭﻝ ﻭﻋﻠﻰ ﺍﻷﺧﻴﺮ‬ ‫ﺻﺪﺍﻕ ﺇﻥ ﻣﺲ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻻ ﺻﺪﺍﻕ ﻋﻠﻰ ﻃﻔﻞ ﻭﻟﻮ ﻣﺲ ﺇﻥ ﻣﺎﺕ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﺲ ﻗﺒﻠﻪ ﻭﻣﺎﺕ ﺑﻌﺪﻩ ﻓﺨﻼﻑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ﺑﻤﺴﻪ ﻣﻄﻠﻘﺎ)‪.(١‬‬ ‫ إ‪ 3‬ر أ ا و‪2@  IH‬ت اﻵ‪!:‬‬ ‫ﺇﻥ ﻣﺎﺗﺖ ﺯﻭﺟﺔ ﻃﻔﻞ ﺃﻭ ﺯﻭﺝ ﻃﻔﻠﺔ ﺛﻢ ﻭﻗﻊ ﺍﻹﻧﻜﺎﺭ ﻣﻦ ﺍﻟﺤﻲ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‬ ‫ﺃﻭ ﺍﻹﻓﺎﻗﺔ ﺃﻭ ﺍﻻﻧﻄﻼﻕ ﻟﻢ ﻳﺼﺢ ﺇﻧﻜﺎﺭ ﺑﻌﺪ ﻣﻮﺕ ﻭﻟﺰﻣﺖ ﻋﺪﺓ ﺗﻌﺘﺪ ﺇﻥ ﻣﺎﺕ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٦/٦‬ ‪.٣٧٧‬‬ ‫‪399‬‬‫ﻧﻜﺎﺡ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫ﺯﻭﺟﻬﺎ ﺍﻟﻄﻔﻞ ﻭﺇﺭﺙ ﻓﻨﺼﻴﺐ ﺍﻟﺰﻭﺟﻴﺔ ﻟﻪ‪ ،‬ﺃﺭﺍﺩ ﺃﻭ ﻛﺮﻩ‪ ،‬ﺩﺍﺧﻞ ﻣﻠﻜﻪ ﻓﺈﺫﺍ ﺑﻠﻎ‬ ‫ﻗﻄﻌﺎ ﺃﺟﺒﺮﺕ‬ ‫ﻓﺈﻥ ﺷﺎﺀ ﺃﺑﻘﺎﻩ ﺃﻭ ﺗﺼﺪﻕ ﺑﻪ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ ﺃﻭ ﻏﻴﺮﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻪ ‬ ‫ﻋﺸﻴﺮﺗﻪ ﺃﻭ ﺃﺑﻮﻩ ﺃﻭ ﺧﻠﻴﻔﺘﻪ ﻋﻠﻰ ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻟﻪ ﺃﻥ ﻳﻨﺘﻈﺮﻭﻩ ﺣﺘﻰ ﻳﺒﻠﻎ‪،‬‬ ‫ﻭﺗﺪﺭﻙ ﻓﻲ ﻣﺎﻟﻪ ﺍﻟﻤﺬﻛﻮﺭ ﺣﻘﻮﻕ ﺍﻟﻤﺎﻝ ﻣﻦ ﻧﻔﻘﺘﻪ ﻋﻠﻰ ﻭﻟﻲ ﻭﺯﻛﺎﺓ ﻭﻏﻴﺮ ﺫﻟﻚ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺼﺢ ﻭﻫﻮ ﻛﺎﻟﺼﺮﻳﺢ ﻓﻲ ﻋﺒﺎﺭﺓ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺑﻠﻎ ﺃﻭ ﺑﻠﻐﺖ ﺣﻠﻒ ﺃﻭ‬ ‫ﺯﻭﺟﺎ)‪.(١‬‬ ‫ﺣﻠﻔﺖ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﺣ ‪‬ﻴﺎ ﻟﺮﺿﻴﻪ ‬ ‫ @‪ =g rg I‬أو @ ‪X 32‬ﻼ‪! 3c X‬‬ ‫ﻣﻦ ﻃﻠﻖ ﻃﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﺃﻭ ﺑﻜﻤﺎﺀ ﺛﻼﺛﺎ ﺛﻢ ﺑﻠﻐﺖ ﺃﻭ ﺃﻓﺎﻗﺖ ﺃﻭ ﻧﻄﻘﺖ‬ ‫ﻓﺄﻧﻜﺮﺕ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻌﺪﺓ ﺇﺫ ﻻ ﻭﺟﻪ ﻹﻧﻜﺎﺭﻫﺎ ﺑﻌﺪﻫﺎ ﻟﺰﻣﻪ ﺍﻟﻄﻼﻕ ﻭﺣﻜﻤﻪ ﺣﺘﻰ‬ ‫ﻋﺒﺪﺍ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﺒﺪ ﻻ ﻳﺤﻠﻞ ﺍﻟﻤﻄﻠﻘﺔ ﺛﻼﺛﺎ ﻭﺇﻥ ﺩﺧﻞ ﺍﻟﺮﺿﺎ‬ ‫ﺗﻨﻜﺢ ﻏﻴﺮﻩ ﻣﻄﻠﻘﺎ ﻭﻟﻮ ‬ ‫ﻧﻔﺲ ﻛﻄﻔﻞ ﻓﻲ ﺷﺒﻬﺔ ﻭﺃﺩﺧﻞ ﺑﺎﻟﻜﺎﻑ ﺍﻟﻄﻔﻠﺔ ﻟﻢ ﻳﺼﺢ ﺇﻧﻜﺎﺭﻩ ﻓﻲ ﺍﻟﺒﻠﻮﻍ ﻣﺨﺎﻓﺔ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺣﺎﻝ ﺭﺿﺎﻩ ﺑﺎﻟﻜﺎﻑ ﻓﻼ ﻳﺼﺢ ﻟﻪ ﺍﻹﻧﻜﺎﺭ ﺑﻌﺪ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺒﻨﻲ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺇﻧﻜﺎﺭ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﺇﻻ ﺇﻥ ﺳﺒﻘﻪ ﺇﻧﻜﺎﺭ ﻓﻲ ﺷﺒﻬﺔ‪ ،‬ﻭﻳﺘﺤﺼﻞ ﻣﻦ‬ ‫ﻫﺬﺍ ﺃﻧﻪ ﺇﻥ ﺃﻧﻜﺮ ﻓﻲ ﺍﻟﺸﺒﻬﺔ ﺟﺎﺯ ﻟﻪ ﺍﻟﺮﺿﺎ ﻓﻲ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﺇﻻ ﻓﺈﻧﻪ ﺇﻥ ﺭﺿﻲ ﻓﻲ‬ ‫ﺍﻟﺸﺒﻬﺔ ﻭﺃﻧﻜﺮ ﻓﻲ ﺍﻟﺒﻠﻮﻍ ﻓﻔﻴﻪ ﺭﻳﺒﺔ‪ ،‬ﻟﻌﻠﻪ ﺣﻴﻦ ﺭﺿﻲ ﻃﻔﻞ ﻭﺃﻧﻜﺮ ﻓﻲ ﺍﻟﺒﻠﻮﻍ ﻓﺼﺢ‬ ‫ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻓﻜﻴﻒ ﻳﺼﺢ ﻟﻪ ﺍﻹﻗﺎﻣﺔ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮ ﻓﻲ ﺍﻟﺸﺒﻬﺔ ﻭﺭﺿﻲ ﻓﻲ ﺍﻟﺒﻠﻮﻍ ﻓﻠﻌﻠﻪ‬ ‫ﺑﺎﻟﻎ ﺣﻴﻦ ﺍﻹﻧﻜﺎﺭ ﻓﻼ ﻳﺼﺢ ﺭﺿﺎﻩ ﺑﻌﺪ ﻭﻟﻜﻨﻬﻢ ﺃﻟﻐﻮﺍ ﺫﻟﻚ ﻭﺟﻌﻠﻮﺍ ﻋﺪﻡ ﺇﻧﻜﺎﺭ‬ ‫ﻛﺎﻓﻴﺎ ﻓﻲ ﻋﺪﻡ ﺍﻹﻧﻜﺎﺭ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻓﻴﻬﺎ ﻭﺍﺩﻋﺖ ﺯﻭﺟﺘﻪ ﻭﻫﻲ‬ ‫ﺃﺻﻼ ‬‫ﺍﻟﺸﺒﻬﺔ ‬ ‫ﺑﺎﻟﻐﺔ ﺃﻭ ﺯﻭﺝ ﻃﻔﻠﺔ ﺑﺎﻟﻐﺎ ﺇﻥ ﻣﺎﺗﺖ ﻓﻴﻬﺎ ﺑﻠﻮﻏﺎ ﻗﺒﻞ ﺍﻟﻤﻮﺕ‪ ،‬ﻓﺎﻟﺒﻴﺎﻥ ﺇﻥ ﻛﺎﻥ‪ ،‬ﻭﺇﻥ‬ ‫ﺑﺎﻟﺨﺒﺮ ﻣﻦ ﺍﻷﻣﻴﻨﻴﻦ ﺃﻭ ﺍﻷﻣﻨﺎﺀ ﺇﻥ ﻣﺎﺕ ﺍﻟﻄﻔﻞ ﻭﻟﻮ ﺭﺃﻭﻩ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﻣﻦ‬ ‫ﺍﻷﻣﻴﻨﺎﺕ ﺍﻷﺭﺑﻊ ﺃﻭ ﺃﻣﻴﻨﺘﻴﻦ ﺃﻭ ﺃﻣﻴﻨﺔ‪ ،‬ﻭﻟﻮ ﺭﺃﻳﻨﻬﺎ ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﻭﺇﻥ ﺩﻓﻨﺖ ﺃﻭ ﺩﻓﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٧٧/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪400‬‬ ‫ﻗﺒﻞ ﺍﻟﺮﺅﻳﺔ ﻣﻀﻴﺎ ﻟﺴﺒﻴﻠﻬﻤﺎ ﻭﻟﻢ ﻳﺮﺛﻬﻤﺎ ﺍﻟﺒﺎﻟﻎ‪ ،‬ﺇﺫ ﺍﻷﺻﻞ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻭﻗﻴﻞ‪ :‬ﻳﺮﺛﻬﻤﺎ‪،‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺃﻭ ﻗﺎﻟﺖ‪ :‬ﻟﺰﻣﺘﻨﻲ ﺍﻟﻔﺮﺍﺋﺾ ﺃﻭ ﻓﻲ ﺑﺪﻧﻲ ﻋﻼﻣﺔ ﺍﻟﺒﻠﻮﻍ ﻋﻤﻞ ﺑﻘﻮﻟﻪ‪.‬‬ ‫ﻭﺇﻻ ﻳﻜﻦ ﺑﻴﺎﻥ ﻓﻼ ﺇﺭﺙ ﺷﺎﻣﻞ ﻟﻤﺎ ﺇﺫﺍ ﻣﺎﺗﺎ ﻭﻟﻢ ﻳﺮﻳﺎ ﻭﻟﺰﻡ ﺍﻟﻮﺭﺛﺔ ﻳﻤﻴﻦ‬ ‫ﺍﻟﻌﻠﻢ ﻭﺍﷲ ﻣﺎ ﻋﻠﻤﻨﺎ ﺃﻥ ﻣﻴﺘﻨﺎ ﻓﻼ ﻧﺎ ﺑﻠﻎ ﺃﻭ ﺃﻥ ﻣﻴﺘﺘﻨﺎ ﻓﻼﻧﺔ ﺑﻠﻐﺖ ﻭﻻ ﻳﻨﺎﻓﻲ ﻫﺬﺍ‬ ‫ﻣﺎ ﺗﻘﺮﺭ ﺃﻥ ﺍﻷﺻﻞ ﺍﻟﺤﺮﻳﺔ ﻭﺍﻟﻄﻔﻮﻟﻴﺔ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺤﻀﻮﺭ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺤﻴﺎﺓ‬ ‫ﻭﺍﻟﺤﻼﻝ ﻭﺍﻟﻄﻬﺮ ﻭﺃﻧﻪ ﻻ ﻳﻤﻴﻦ ﻋﻠﻰ ﻣﻦ ﺗﻤﺴﻚ ﺑﻮﺍﺣﺪ ﻣﻦ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻤﺮﺍﺩ ﺃﻧﻪ‬ ‫ﻻ ﻳﻤﻴﻦ ﺑﺘﺎﺕ‪ ،‬ﺃﻣﺎ ﻳﻤﻴﻦ ﺍﻟﻌﻠﻢ ﻓﺜﺎﺑﺘﺔ ﻭﺻﺪﺍﻕ ﺍﻟﻄﻔﻠﺔ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻴﺖ ﻫﻮ ﺍﻟﺮﺟﻞ‬ ‫ﻭﻻ ﺗﻘﺒﻞ ﺑﻴﻨﺔ ﻣﺪﻉ ﺑﻠﻮﻏﺎ ﻹﻧﺴﺎﻥ ﻣﻴﺖ ﺑﻄﻔﻮﻟﻴﺔ ﻣﺤﻀﺔ ﻻ ﺷﺒﻬﺔ ﻓﻴﻬﺎ‪ ،‬ﻛﺬﺍﺕ‬ ‫ﺳﺖ ﺳﻨﻴﻦ ﻭﺫﻱ ﺳﺖ ﻓﺈﻧﻪ ﻻ ﻳﺒﻠﻐﺎﻥ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻄﻔﻞ ﻻ ﻳﺒﻠﻎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺘﺎﺳﻌﺔ‪ ،‬ﻭﻟﺰﻣﻪ ﺇﻥ ﺩﺧﻞ ﺑﺘﺎﺳﻌﺔ ﻭﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ‪ :‬ﻻ ﺷﺒﻬﺔ ﻓﻲ ﻃﻔﻞ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺘﺎﺳﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﺒﻬﺔ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‬ ‫ﻓﻲ ﺍﻟﻌﺎﺷﺮﺓ ﻭﻻ ﻟﻪ ﻳﻤﻴﻦ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ‪ :‬ﻭﺍﷲ ﻣﺎ ﻋﻠﻤﻨﺎﻩ ﺑﺎﻟﻐﺎ)‪.(١‬‬ ‫ ‪ *H‬ا‪ 2‬ا!أة ‪ '=#‬إن  و‪H‬‬ ‫ﺟﺎﺯ ﻟﻮﻟﻲ ﺟﻠﺐ ﺍﻣﺮﺃﺓ ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﻟﻄﻔﻠﻪ ﺇﻥ ﻛﺎﻥ ﻳﺼﻮﻧﻬﺎ‪ ،‬ﻭﻳﻘﻮﻡ ﻟﻬﺎ ﺑﻤﺎ‬ ‫ﺏ ﺑﻠﻮﻏﻪ ﻭﻟﻮ ﻛﺮﻫﺖ ﻭﻟﺰﻣﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻮﻟﻲ ﻓﻲ‬ ‫ﺗﺤﺘﺎﺝ ﻣﻦ ﺳﻮﻕ ﻭﻧﺤﻮ ﺫﻟﻚ ﻭﻗ ﺮ ‬ ‫ﻣﺎﻟﻪ ﺃﻭ ﻣﺎﻝ ﺍﻟﻄﻔﻞ ﺃﻭ ﻟﺰﻣﺖ ﺍﻟﻄﻔﻞ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻭﺟﺒﺖ ﻓﻲ ﻣﺎﻟﻪ ﻟﻬﺎ ﺍﻟﻨﻔﻘﺔ‬ ‫ﺟﻠﺒﺎ ﻭﺇﻥ ﻃﻠﺒﺖ ﺫﻟﻚ ﻭﺍﻣﺘﻨﻌﺖ‬ ‫ﻭﺍﻟﺴﻜﻨﻰ ﻭﺍﻟﻜﺴﻮﺓ ﺇﻥ ﺟﻠﺒﺖ ﺃﻭ ﻃﻠﺒﺖ ﺫﻟﻚ ﺃﻭ ‬ ‫ﺻﻐﻴﺮﺍ ﻻ ﻳﻤﻮﻧﻬﺎ ﻓﻼ ﺗﺪﺭﻙ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﻨﻰ ﻭﺍﻟﻜﺴﻮﺓ؛ ﻷﻧﻬﻢ‬ ‫‬‫ﻣﻦ ﺍﻟﺠﻠﺐ ﻟﻜﻮﻧﻪ‬ ‫ﺗﺰﻭﺟﻮﻫﺎ ﻟﻠﻄﻔﻞ ﻭﺍﻟﺘﺰﻣﻮﺍ ﺯﻭﺟﻴﺘﻬﺎ ﻭﻋﻄﻠﻮﻫﺎ‪ ،‬ﻭﺍﻟﻄﻔﻞ ﺑﻬﺬﻩ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺘﻲ‬ ‫‬ ‫ﻣﺒﻄﻼ ﻟﺤﻘﻮﻗﻬﺎ)‪.(٢‬‬ ‫ﻻ ﺟﻠﺐ ﻳﻠﺰﻣﻬﺎ ﻓﻴﻬﺎ ﻓﻼ ﻳﻜﻮﻥ ﺍﻣﺘﻨﺎﻋﻬﺎ ﻣﻦ ﺍﻟﺠﻠﺐ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٧/٦‬ ‪.٣٧٩‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٧٩/٦‬‬ ‫‪401‬‬‫ﻧﻜﺎﺡ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫ ‪ *H‬ا‪ =#‬ا‪!G‬ة  و‪H‬‬ ‫ﻟﻠﺰﻭﺝ ﺟﻠﺐ ﺍﻟﻄﻔﻠﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﻐﻴﺮﺓ ﺇﻥ ﺃﻣﻜﻦ ﺍﻟﺘﻤﺘﻊ ﺑﻬﺎ ﺑﺎﻟﻤﺲ ﻭﺃﻏﻨﺖ‬ ‫ﻋﻦ ﺃﻣﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺻﺎﺭﺕ ﺫﺍﺕ ﻏﻨﻰ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ﻳﺠﺪ ﻭﻟﻴﻬﺎ ﻣﻨﻌﻬﺎ ﻭﻟﻪ ﺃﻥ ﻳﺠﺎﻣﻌﻬﺎ‬ ‫ﺟﻤﺎ ﻋﺎ ﺗﺎ ‪‬ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺤﺘﻤﻠﻪ ﻛﺬﺍﺕ ﺗﺴﻊ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻻ ﺗﺤﺘﻤﻞ ﺟﺎﻣﻌﻬﺎ ﻗﺪﺭ‬ ‫ﻣﺎ ﺗﻄﻴﻖ ﻣﻦ ﻓﻮﻕ ﺃﻭ ﺍﻟﻔﺨﺬﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺎﺯ ﻋﻠﻰ ﻳﺘﻴﻤﺔ ﺣﺘﻰ ﺗﺒﻠﻎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ‬ ‫ﻣﻨﻌﺘﻪ ﻓﻼ ﻳﺠﺒﺮﻫﺎ‪ ،‬ﻭﻛﺮﻩ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﻳﺘﻴﻤﺔ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﻭﺗﺰﻭﻳﺠﻬﺎ ﻗﺒﻠﻪ‪ ،‬ﻭﻋﻦ‬ ‫ﺑﻌﺾ ﺃﻧﻪ ﺇﻥ ﻣﺴﻬﺎ ﻭﻣﺎﺗﺖ ﺑﻐﻴﺮ ﻣﺴﻪ ﻓﻠﻴﺘﺐ ﻣﻦ ﻭﻃﺌﻬﺎ ﻭﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻬﺎ ﺭﺿﺎ ﻭﺇﻥ‬ ‫ﺃﺭﺍﺩ ﺃﺑﻮ ﺍﻟﺼﺒﻴﺔ ﺃﻥ ﻳﺴﺎﻓﺮ ﺑﻬﺎ ﻟﻢ ﻳﺠﺰ ﺇﻻ ﺑﺮﺿﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺩﺧﻞ ﺑﻬﺎ‬ ‫ﻭﺍﻣﺘﻨﻌﺖ ﻣﻨﻪ ﻓﻸﺑﻴﻬﺎ ﺍﻟﺴﻔﺮ ﺑﻬﺎ ﻟﻌﺪﻡ ﺛﺒﻮﺕ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﻞ ﻗﻴﻞ‪ :‬ﻻ ﻳﺴﻊ ﻭﻁﺀ‬ ‫ﺍﻟﺼﺒﻴﺔ؛ ﻷﻧﻬﺎ ﻻ ﺗﻤﻠﻚ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺇﻥ ﺳﻠﻢ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺎﻟﻎ ﺑﻌﺾ ﺻﺪﺍﻗﻬﺎ ﻟﻢ ﻳﻠﺰﻣﻬﺎ‬ ‫ﻣﺎ ﺃﺗﻠﻔﺘﻪ ﻭﺇﻥ ﺃﻋﻠﻤﻬﺎ ﺃﻧﻪ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﻓﻘﻮﻻﻥ‪.‬‬ ‫ﺯﻭﺟﺎ؟ ﻓﻘﺎﻟﺖ‪ :‬ﻻ ﺇﻻ ﺇﻥ‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ ﺣﺘﻰ ﺑﻠﻐﺖ ﻓﻘﺎﻝ‪ :‬ﺃﺭﺿﻴﺘﻨﻲ ‬ ‫ﺃﻋﻄﻴﺘﻨﻲ ﻛﺬﺍ ﻓﺄﻋﻄﺎﻫﺎ ﺛﺒﺖ‪.‬‬ ‫ﻭﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻠﻮﻟﻲ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺟﻠﺐ ﺯﻭﺟﺘﻪ ﻭﺇﻥ ﺭﺿﻴﻌﺔ‪ ،‬ﻭﻋﻠﻴﻪ‬ ‫ﺣﻘﻮﻗﻬﺎ ﻭﺃﺟﺮﺓ ﻣﺮﺿﻌﺘﻬﺎ ﻭﻫﺬﺍ ﻛﺎﻟﻨﺺ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺮﺿﻴﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻨﻜﺎﺭﻱ‪:‬‬ ‫‬‫ﻻ ﻳﺠﻮﺯ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺫﺍﺕ ﺃﺭﺑﻊ ﺳﻨﻴﻦ‬ ‫ﻻ ﺗﻠﺰﻡ ﻧﻔﻘﺔ ﻃﻔﻠﺔ ﻭﻛﺴﻮﺗﻬﺎ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﻤﻜﻦ ﻭﻃﺆﻫﺎ ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻣﺎ ﺫﻛﺮ)‪.(١‬‬ ‫ ‪ ?=3‬ا‪ N8 =#‬زو‪H‬‬ ‫ﻋﻠﻴﻪ ﻣﺆﻭﻧﺔ ﻃﻔﻠﺔ ﺗﺰﻭﺟﻬﺎ ﻭﻟﻮ ﻏﺎﺑﺖ؛ ﻷﻥ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻣﺎﺽ ﻭﻻ ﻳﻄﻠﺐ‬ ‫ﻗﺒﻮﻟﻬﺎ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺜﺒﺖ ﺣﺘﻰ ﺗﺒﻠﻎ ﻭﺗﺮﺿﻰ ﻭﺗﻘﺒﻞ ﻓﻼ ﻧﻔﻘﺔ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﻌﻠﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٧٩/٦‬ ‪.٣٨٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪402‬‬ ‫ﻗﺒﻮﻟﻬﺎ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﻟﺰﻭﻡ ﻣﺆﻭﻧﺘﻬﺎ ﻣﻊ ﺃﻧﻬﺎ ﻏﺎﺋﺒﺔ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﻋﻠﻴﻪ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﻳﻮﺟﻪ‬ ‫ﺇﻟﻴﻬﺎ ﻣﺎ ﺗﺄﻛﻞ ﻭﺗﺸﺮﺏ ﻭﺗﻠﺒﺲ ﻓﻲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻣﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﻛﺮﺍﺀ ﻭﺟﻤﻴﻊ‬ ‫ﻣﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﻣﻮﺿﻌﻬﺎ ﺗﻨﺘﻈﺮ ﺇﻣﻜﺎﻥ ﺍﻟﻤﺠﻲﺀ ﻛﺮﻓﻘﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻣﻦ ﻳﻌﺮﻑ‬ ‫ﺍﻟﻄﺮﻳﻖ ﻭﺯﻭﺍﻝ ﺍﻟﻌﺪﻭ ﻣﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺇﻥ ﻃﻠﺐ ﺍﻟﺠﻠﺐ ﻭﻣﻨﻌﻬﺎ ﺍﻟﻮﺍﻟﻲ ﻓﻼ ﻧﻔﻘﺔ‬ ‫ﻟﻬﺎ ﻋﻠﻴﻪ ﻭﻻ ﻣﺆﻭﻧﺔ؛ ﻷﻧﻬﺎ ﻭﻟﻮ ﻟﻢ ﺗﻜﻠﻒ ﻟﻜﻦ ﺑﺄﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻛﻤﺘﺎﻉ ﻣﻦ ﺍﻷﻣﺘﻌﺔ‬ ‫ﻓﻬﻢ ﺍﻟﻤﻜﻠﻔﻮﻥ ﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﻘﻂ ﺫﻟﻚ ﺣﻘﻮﻗﻬﺎ ﺇﻻ ﺇﻥ ﺃﻧﻜﺮﺕ ﻫﻲ ﻭﺍﻣﺘﻨﻌﺖ‬ ‫ﺃﺑﻄﻠﺖ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺒﺎﻟﻐﺔ ﺇﺫﺍ ﺍﻣﺘﻨﻌﺖ ﺃﺑﻄﻠﺖ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﺇﻥ ﻣﻨﻌﺖ ﻟﻢ‬ ‫ﺗﺒﻄﻠﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻨﺎﻓﻲ ﻗﻮﻟﻬﻢ‪ :‬ﺃﻥ ﻧﻔﻘﺔ ﺍﻟﻤﻨﻜﺮﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺣﻴﻦ ﺗﺮﺩ‬ ‫ﻷﻣﻴﻨﺎﺕ ﻭﻟﻮ ﻧﺰﻋﺖ ﻣﻦ ﻳﺪﻱ ﺍﻟﺰﻭﺝ ﻻ ﻛﺎﻟﺒﺎﻟﻐﺔ ﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻬﺎ ﻗﺒﻮﻝ ﻟﺘﺰﻭﺟﻪ ﺑﻬﺎ‬ ‫ﻏﺎﺋﺒﺔ ﻓﻼ ﺗﻠﺰﻡ ﺣﻘﻮﻗﻬﺎ ﺣﺘﻰ ﻳﻌﻠﻢ ﻗﺒﻮﻟﻬﺎ ﻭﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺃﻥ ﻳﻤﻮﻥ ﻣﺘﺰﻭﺟﺔ ﻋﻠﻰ‬ ‫ﻃﻔﻠﻪ ﻭﻟﻮ ﻏﺎﺏ ﺍﻟﻄﻔﻞ ﺣﺘﻰ ﻳﺒﻠﻎ ﻭﺇﺫﺍ ﺑﻠﻎ ﺃﺩﺭﻙ ﻋﻠﻴﻪ ﻣﺎ ﻣﺎﻧﻬﺎ ﺑﻪ ﻣﻦ ﻣﺎﻝ ﻧﻔﺴﻪ‬ ‫ﺇﻥ ﺃﺟﺎﺯ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮﻩ ﻟﻢ ﻳﺪﺭﻙ ﻋﻠﻴﻪ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺇﻥ ﺃﻧﻔﻘﻬﺎ ﻣﻦ ﻣﺎﻝ ﺍﻟﻄﻔﻞ‬ ‫ﻓﺄﺟﺎﺯ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻓﻼ ﻳﺪﺭﻙ ﺍﻟﻄﻔﻞ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮ ﺃﺩﺭﻙ ﻋﻠﻴﻪ ﻣﺎ ﺃﻧﻔﻖ‪.‬‬ ‫ﻭﺇﺫﺍ ﺑﻠﻎ ﻛﻒ ﺍﻟﻮﻟﻲ ﻋﻦ ﺍﻹﻧﻔﺎﻕ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺑﻞ ﻳﻨﻔﻖ ﺍﻟﻮﻟﻲ ﻣﻦ ﻣﺎﻝ ﻧﻔﺴﻪ‬ ‫ﺣﺘﻰ ﻳﺼﻠﻬﻢ ﺧﺒﺮ ﻗﺒﻮﻟﻪ ﻓﻴﺪﺭﻙ ﻋﻠﻴﻪ ﻣﺎ ﺃﻧﻔﻘﻪ ﺃﻭ ﺧﺒﺮ ﺭﺩﻩ ﻓﻼ ﻳﺪﺭﻙ‪.‬‬ ‫ﺣﺎﺿﺮﺍ ﻭﻟﻢ ﻳﻌﻠﻢ ﻗﺒﻮﻟﻪ ﻓﻔﻲ ﻟﺰﻭﻡ‬ ‫‬‫ﻭﺇﻥ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻮﻟﻲ ﻋﻠﻰ ﺑﺎﻟﻎ ﻭﻟﻮ‬ ‫ﺍﻟﻤﺆﻭﻧﺔ ﻟﻬﺎ ﻓﻲ ﻣﺎﻝ ﺍﻟﻮﻟﻲ ﻭﻋﺪﻣﻪ ﻗﻮﻻﻥ ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ‪ :‬ﻟﺰﻭﻡ ﺍﻟﻮﻟﻲ ﺇﺫ‬ ‫ﺗﻜﻠﻒ ﻭﻋﻄﻠﻬﺎ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﺰﻭﺝ ﺇﻥ ﺃﻣﺮﻩ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻠﺰﻣﻬﺎ ﺍﻟﻮﻟﻲ ﻓﻮﺟﻬﻪ ﺃﻧﻪ ﻟﻴﺲ‬ ‫ﺯﻭﺟﺎ ﻭﻻ ﺿﺎﻣ ﻨﺎ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻢ ﻣﻨﻪ ﻗﺒﻮﻝ ﻟﺰﻣﺘﻪ ﻻ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﻻﺑﻨﻪ‬ ‫‬ ‫ﺍﻟﻐﺎﺋﺐ ﺍﻣﺮﺃﺓ ﻭﻟﻤﺎ ﻋﻠﻢ ﻗﺎﻝ‪ :‬ﻻ ﺣﺎﺟﺔ ﻟﻲ ﺑﻬﺎ‪ ،‬ﻓﺈﻥ ﻗﺒﻞ ﺍﻷﺏ ﻋﻠﻰ ﻧﻔﺴﻪ‬ ‫ﺑﺼﺪﺍﻗﻬﺎ ﻓﻌﻠﻴﻪ ﻧﺼﻔﻪ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺇﻻ ﺇﻥ ﺣﻤﻠﺖ ﻣﻦ ﺃﺭﺽ ﺇﻟﻰ ﺃﺧﺮﻯ ﻓﻌﻠﻴﻪ‬ ‫ﻣﺎ ﻳﻤﻮﻧﻬﺎ ﺣﺘﻰ ﺗﺮﺩ ﻷﻫﻠﻬﺎ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺠﺪﺩ ﻟﻬﺎ ﻟﻨﻔﺴﻪ ﺇﻥ ﻟﻢ ﻳﺄﻣﺮ ﺍﺑﻨﻪ ﺑﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺗﺤﻞ ﺇﻥ ﺃﻣﺮﻩ‪.‬‬ ‫‪403‬‬‫ﻧﻜﺎﺡ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﺍﻷﺏ ﺷﻲﺀ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﺇﺫﺍ ﺗﺰﻭﺝ ﻋﻠﻰ‬ ‫ﺍﺑﻨﻪ ﺍﻟﺒﺎﻟﻎ ﺑﻼ ﺃﻣﺮﻩ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻟﻪ ﻭﺿﻤﻦ ﺍﻟﺼﺪﺍﻕ ﻭﻗﺪ ﺃﻣﺮﻩ ﺃﻭ ﺗﺰﻭﺝ ﻟﻄﻔﻠﻪ‬ ‫ﻓﻬﻮ ﻣﻦ ﺍﻟﻜﻞ ﻻ ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺆﺧﺬ ﺑﻪ ﺇﺫﺍ ﺑﻠﻎ ﻭﺃﺟﺎﺯ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺇﻥ ﺭﺩ‬ ‫ﻭﻗﺪ ﻣﺲ ﻓﻌﻠﻰ ﺍﻷﺏ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺲ ﻓﺎﻟﻨﺼﻒ ﻗﻴﻞ‪ :‬ﻭﺇﻥ ﻟﻢ ﻳﻀﻤﻦ ﺍﻷﺏ ﻭﻟﻢ‬ ‫ﻳﺮﺽ ﺍﻻﺑﻦ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻬﻤﺎ ﻭﻓﺴﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺇﻥ ﻗﺒﻞ ﺑﻤﻬﺮ ﺯﻭﺟﺔ ﺍﺑﻨﻪ ﻭﻛﺮﻫﻬﺎ‬ ‫‬ ‫ﺻﻐﻴﺮﺍ ﺃﻭ‬ ‫‬‫ﺍﻻﺑﻦ ﻓﻌﻠﻰ ﺍﻷﺏ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻻﺑﻦ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺯﻭﺝ ﻻﺑﻨﻪ‬ ‫ﻏﺎﺋﺒﺎ ﻓﺒﻠﻎ ﺃﻭ ﻗﺪﻡ ﻓﺄﺟﺎﺯ ﺍﻟﻨﻜﺎﺡ ﻓﺎﻟﺼﺪﺍﻕ ﻋﻠﻰ ﺍﻷﺏ ﻭﻧﺼﻔﻪ ﺇﻥ ﺃﻧﻜﺮ‪ ،‬ﻭﻻ‬ ‫‬ ‫ﺗﺮﺟﻊ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﺃﻭ ﺍﻟﺒﺎﻟﻎ ﺇﺫﺍ ﺿﻤﻨﻪ ﺃﺑﻮﻩ)‪.(١‬‬ ‫ إذا أ‪ Q‬ا!أة ‪ ./[ 2‬أن ‪ /‬زو‪H‬‬ ‫ﺇﻥ ﺃﺗﺖ ﺯﻭﺟﺔ ﻃﻔﻞ ﻟﻢ ﺗﺘﻢ ﻟﻪ ﺛﻤﺎﻥ ﺳﻨﻴﻦ ﺑﻌﺪ ﻣﻮﺗﻪ ﺑﻮﻟﺪ ﻓﻬﻮ ﺍﺑﻦ ﺃﻣﻪ؛ ﺇﺫ‬ ‫ﻻ ﻳﻠﺪ ﺇﻻ ﺍﻟﺒﺎﻟﻎ ﻭﻣﻦ ﻟﻢ ﻳﺪﺧﻞ ﺑﺘﺎﺳﻌﺔ ﻣﻦ ﺍﻟﺬﻛﻮﺭ ﻻ ﻳﻤﻜﻦ ﺑﻠﻮﻏﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ‬ ‫ﻛﺎﻥ ﺣ ‪‬ﻴﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ ﻗﺒﻠﻪ ﻓﻬﻮ ﻟﻪ ﺇﻥ ﻟﻢ ﻳﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﺎﻟﻄﻼﻕ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻟﺰﻣﻪ ﺇﻥ ﺩﺧﻞ ﺑﺘﺎﺳﻌﺔ ﻓﺄﻛﺜﺮ ﻭﻛﺎﻥ ﺑﻴﻦ ﺯﻣﺎﻥ ﺩﺧﻮﻟﻪ ﺑﺘﺎﺳﻌﺔ ﻭﻭﻻﺩﺓ ﺍﻟﻮﻟﺪ ﺳﺘﺔ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﺤﺮﻙ ﻗﺒﻞ‬ ‫ﺃﺷﻬﺮ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ ﻻ ﺃﻗﻞ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺍﺑﻦ ﺃﻣﻪ ‬ ‫ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﻭﻗﺖ ﺩﺧﻮﻝ ﺍﻟﻄﻔﻞ ﺑﺘﺎﺳﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﻠﻮﻍ ﻟﻠﺬﻛﺮ ﻗﺒﻞ ﺗﻤﺎﻡ ﺗﺴﻊ‬ ‫ﻭﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﻌﺎﺷﺮﺓ ﻓﻼ ﻳﻠﺰﻣﻪ ﺇﻻ ﺇﻥ ﺩﺧﻞ ﺑﻌﺎﺷﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻦ ﺍﻟﻮﻻﺩﺓ ﻭﺑﻴﻦ‬ ‫ﺩﺧﻮﻟﻪ ﺑﻬﺎ ﺳﺘﺔ ﺃﺷﻬﺮ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻟﻢ ﻳﺘﺤﺮﻙ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻄﻔﻞ‬ ‫ﺣ ‪‬ﻴﺎ ﺣﻴﻦ ﻭﻟﺪﺕ ﺯﻭﺟﺘﻪ ﺃﻡ ﻣﻴ ﺘﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻠﻪ ﻳﻘﺎﻝ‪ :‬ﻭﻗﺪ ﺃﺟﻴﺰ ﻻﺑﻦ ﺳﺒﻊ ﻭﻟﻮ ﻟﻢ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺇﻣﻜﺎﻥ ﺑﻠﻮﻏﻪ ﺇﺫ ﺩﺧﻞ ﻓﻲ ﺍﻟﺴﺎﺑﻌﺔ‪ ،‬ﻭﻭﺟﻪ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻓﻲ ﻟﺰﻭﻡ‬ ‫ﺗﺘﻢ ﻟﻪ ‬ ‫)‪(٢‬‬ ‫ﺯﻭﺟﺎ ﻭﺍﻟﻤﺮﺃﺓ ﻟﻪ ﺯﻭﺟﺔ‬ ‫ﺍﻟﻮﻟﺪ ﻗﻮﻟﻪ ﮊ‪» :‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ« ‪ ،‬ﻭﻟﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨٠/٦‬ ‪.٣٨٢‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪404‬‬ ‫ﺃﻟﺰﻣﻮﻩ ﺍﻟﻮﻟﺪ؛ ﻷﻥ ﺍﻟﻔﺮﺍﺵ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﺷﺮﻃﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﺑﺤﺪ ﻣﻦ ﻳﻤﻜﻦ ﻣﻨﻪ‬ ‫ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻮﻟﺪ ﻟﻪ ﻭﻟﻮ ﻛﺎﻥ ﺩﻭﻥ ﺫﻟﻚ ﻟﻌﻤﻮﻡ‪ :‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﻣﻦ ﻗﺎﻝ ﺑﻠﺰﻭﻡ ﺍﻟﻮﻟﺪ ﻟﻠﺰﻭﺝ ﻭﻟﻮ ﻛﺎﻥ ﺑﺤﻴﺚ ﻻ ﻳﻤﻜﻦ ﻭﺻﻮﻟﻪ ﺇﻟﻰ ﺯﻭﺟﺘﻪ)‪.(١‬‬ ‫ @ !ف ' ا‪2/‬غ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻻﺑﻦ ﺳﺒﻊ ﻳﺘﺤﺼﻞ ﺑﺸﻌﺮﺓ ﺳﻮﺩﺍﺀ ﻏﻠﻴﻈﺔ ﻓﻲ ﺍﻹﺑﻂ ﺃﻭ ﺍﻟﻌﺎﻧﺔ‬ ‫ﻭﺍﻟﻤﺸﻬﻮﺭ ﺃﻧﻪ ﺑﺜﻼﺙ ﺳﻮﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺜﻨﺘﻴﻦ ﺳﻮﺩﺍﻭﻳﻦ‪ ،‬ﻗﻴﻞ‪ :‬ﺩﻟﻴﻞ ﺑﻠﻮﻍ ﺍﻟﺼﺒﻲ ﺃﻥ‬ ‫ﻳﻘﺎﺱ ﻣﻦ ﺃﻋﻠﻰ ﺃﺫﻧﻴﻪ ﻋﻠﻰ ﻭﺳﻂ ﺭﺃﺳﻪ ﺑﺨﻴﻂ ﻓﻴﻠﻮﻯ ﻋﻠﻰ ﺭﻗﺒﺘﻪ ﻓﺈﻥ ﺍﺳﺘﻮﻳﺎ ﻓﻘﺪ‬ ‫ﺑﻠﻎ ﻭﺇﻥ ﻧﻘﺺ ﻓﻐﻴﺮ ﺑﺎﻟﻎ ﻭﻗﻴﻞ‪ :‬ﺗﻔﺮﻕ ﺃﺭﻧﺒﺔ ﺃﻧﻔﻪ ﺑﺜﻼﺙ ﻓﻤﺎ ﻟﻢ ﺗﻔﺘﺮﻕ ﻓﺼﺒﻲ‪،‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻟﻴﺴﺎ ﻋﻨﺪﻱ ﺑﺸﻲﺀ؛ ﻷﻧﻬﻤﺎ ﻻ ﻳﻄﺮﺩﺍﻥ)‪.(٢‬‬ ‫ ‪ /3‬ا‪ 2‬إ‪ N‬ا وج [‪ ./‬ا‪2/‬غ‬ ‫ﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺸﻒ ﻋﻦ ﺻﺒﻲ ﻗﺒﻞ ﻣﻮﺗﻪ ﺃﻭ ﺑﻌﺪﻩ ﻓﻮﺟﺪ ﻏﻴﺮ ﺑﺎﻟﻎ ﻭﻟﻢ ﻳﺒﻠﻎ ﻣﻦ‬ ‫ﺍﻟﺴﻨﻴﻦ ﻣﺎ ﻳﻘﻄﻊ ﻓﻴﻪ ﺑﺒﻠﻮﻏﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺇﻥ ﻃﻠﻖ ﺧﺼﻲ ﺃﻭ ﻣﺠﺒﻮﺏ ﺃﻭ‬ ‫ﻣﺎﺕ ﻓﻜﺎﻟﺼﺤﻴﺢ ﻓﻲ ﺍﻟﻮﻟﺪ ﺇﻥ ﻛﺎﻧﺎ ﻳﻨﺰﻻﻥ‪ ،‬ﻭﺭﺏ ﺧﺼﻲ ﻳﻨﺰﻝ ﻭﻳﻠﻘﺢ‪ ،‬ﻭﺇﻻ ﻟﻢ‬ ‫ﻳﻠﺰﻣﻬﻤﺎ ﻛﺎﻟﺼﺒﻲ)‪.(٣‬‬ ‫ ا‪2,‬ارث ‪ I‬ا و‪ ./[ IH‬ا‪2/‬غ‬ ‫ﻻ ﺗﺮﺙ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺯﻭﺟﻬﺎ ﻓﻴﻤﺎ ﺩﻭﻥ ﺗﻤﺎﻡ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﺑﻪ‬ ‫ﻋﻼﻣﺔ ﺑﻠﻮﻍ ﻭﺇﻥ ﻟﺰﻣﻪ ﺍﻟﻮﻟﺪ؛ ﻷﻥ ﺍﻟﻮﻟﺪ ﻟﺰﻣﻪ ﻟﺤﺪﻳﺚ‪» :‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ«)‪ (٤‬ﻣﻊ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٨٣/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٨٣/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٨٣/٦‬‬ ‫)‪ (٤‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﺣﺮﺓ ﻛﺎﻧﺖ ﺃﻭ ﺃﻣﺔ‪ ،‬ﺡ‪.٦٧٤٩ :‬‬ ‫‪405‬‬‫ﻧﻜﺎﺡ ﺍﻟﻄﻔﻞ ﻭﺍﻟﻤﺠﻨﻮﻥ‬ ‫ﺇﻣﻜﺎﻥ ﺑﻠﻮﻍ ﺍﻟﺰﻭﺝ ﺑﺨﻼﻑ ﺍﻹﺭﺙ ﻓﺈﻧﻪ ﻻ ﻳﺜﺒﺖ ﺑﻼ ﻳﻘﻴﻦ ﻭﻻ ﺣﺠﺔ ﻛﺬﺍ ﻗﻠﺖ ﺛﻢ‬ ‫ﺭﺃﻳﺖ ﺍﻟﻤﺤﺸﻲ ﻋﻠﻰ ﺍﻷﺻﻞ ﺗﻜﻠﻢ ﺑﺒﻌﺾ ﻣﻨﻪ ﻭﺇﻥ ﺩﺧﻞ ﺑﺮﺍﺑﻌﺔ ﻋﺸﺮ ﻭﺭﺛﺘﻪ ﻋﻨﺪ‬ ‫ﻣﻦ ﻳﺠﺰﻡ ﺑﺒﻠﻮﻍ ﺍﻟﺬﻛﺮ ﻛﺄﻧﺜﻰ ﺇﺫﺍ ﺩﺧﻞ ﺑﺮﺍﺑﻌﺔ ﻋﺸﺮ ﻭﻟﻮ ﻟﻢ ﺗﻜﻦ ﻋﻼﻣﺔ ﺑﻠﻮﻍ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﺬﺍ ﻣﺨﺘﺺ ﺑﺎﻷﻧﺜﻰ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻛﺮ‪ :‬ﻓﻼ ﻳﺤﻜﻢ ﺑﺒﻠﻮﻏﻪ ﺑﺪﻭﻥ ﻋﻼﻣﺔ ﺇﻻ ﺇﻥ‬ ‫ﺩﺧﻞ ﺑﺨﺎﻣﺴﺔ ﻋﺸﺮ ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺩﺧﻞ ﺑﺨﺎﻣﺴﺔ ﻋﺸﺮ ﻭﺭﺛﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﺗﻔﺎﻗﺎ ﻣﻦ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﻗﺒﻞ ﻓﻼ ﺇﺷﻜﺎﻝ ﻓﻲ ﺍﻟﻌﺒﺎﺭﺓ ﻭﺇﻻ ﻓﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺒﻠﻎ ﺍﻟﻄﻔﻠﺔ‬ ‫ﺑﺪﺧﻮﻟﻬﺎ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮ ﻭﻳﺒﻠﻎ ﺍﻟﻄﻔﻞ ﺑﺪﺧﻮﻟﻪ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ‬ ‫ﺑﺎﻟﺮﺍﺑﻌﺔ ﻋﺸﺮ ﻭﻫﻮ ﺑﺎﻟﺨﺎﻣﺴﺔ ﻋﺸﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻤﺎ ﺑﻬﺎ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺴﺎﺑﻌﺔ ﻋﺸﺮ ﻓﻘﻮﻝ‬ ‫ﻟﻐﻴﺮﻧﺎ ﻭﺫﻟﻚ ﺇﺫﺍ ﻓﺎﺕ ﻭﻟﻢ ﻳﺒﺼﺮ ﺑﻪ ﺩﻟﻴﻞ ﺍﻟﺒﻠﻮﻍ ﺑﺄﻥ ﺩﻓﻦ ﺃﻭ ﻏﺮﻕ ﻭﺇﻻ ﻧﻈﺮﻭﻩ‪،‬‬ ‫ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻄﻔﻠﺔ ﻭﺇﻥ ﺃﻗﺮﺍ ﺑﺎﻟﺒﻠﻮﻍ ﺃﻭ ﺑﻌﻼﻣﺘﻪ ﻛﺎﺣﺘﻼﻡ ﻭﻧﺒﺎﺕ ﻋﻤﻞ ﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﺤﺘﺞ‬ ‫ﻟﻨﻈﺮ ﺇﻻ ﺇﻥ ﺍﺗﻬﻢ ﻭﻛﺬﺍ ﻫﻲ ﺇﻻ ﻣﻦ ﺃﻗﺮ ﺑﺬﻟﻚ ﺩﻭﻥ ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﻳﻤﻜﻦ ﻓﻴﻪ ﺍﻟﺒﻠﻮﻍ‪.‬‬ ‫ﻭﻳﺮﺙ ﺍﻟﺰﻭﺝ ﺩﺍﺧﻠﺔ ﺑﺮﺍﺑﻌﺔ ﻋﺸﺮ ﻭﻟﻮ ﻟﻢ ﺗﻜﻦ ﺑﻬﺎ ﻋﻼﻣﺔ ﺑﻠﻮﻍ ﻻ ﻣﺎ ﺩﻭﻥ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﺃﻣﻜﻦ ﺑﻠﻮﻏﻬﺎ ﻗﺒﻞ ﺫﻟﻚ ﺇﻻ ﺇﻥ ﺃﻗﺮﺕ ﺑﺒﻠﻮﻍ ﻓﺈﻧﻪ ﻳﺤﻜﻢ ﺑﻪ ﺇﻥ‬ ‫ﺃﻗﺮﺕ ﺑﻪ ﻭﻗﺖ ﺍﻹﻣﻜﺎﻥ ﻛﺎﻟﺪﺧﻮﻝ ﻓﻲ ﺳﺒﻊ ﺳﻨﻴﻦ ﺇﻥ ﻟﻢ ﺗﺴﺘﺮﺏ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺍﻟﺨﻼﻑ ﺇﺫﺍ ﻗﺎﻟﺖ‪ :‬ﺃﻧﺎ ﻭﻟﺪﺗﻪ ﻭﻟﻢ ﺗﺸﺎﻫﺪ ﻭﻻﺩﺗﻬﺎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺷﻮﻫﺪﺕ ﻭﻻﺩﺗﻬﺎ‬ ‫ﻓﻬﻮ ﻭﻟﺪﻫﺎ ﺇﺟﻤﺎ ﻋﺎ)‪.(١‬‬ ‫ @  م ا!أة ‪ 8‬ا‪2/‬غ‬ ‫ﻟﺰﻣﻬﺎ ﺑﺪﺧﻮﻟﻬﺎ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮ ﻻﺯﻡ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﺗﻲ ﺑﻬﻦ ﻋﻼﻣﺔ ﺑﻠﻮﻍ ﻣﻦ‬ ‫ﺻﻼﺓ ﻭﺻﻮﻡ ﻭﺣﻘﻮﻕ ﺯﻭﺝ ﻭﻏﻴﺮ ﺫﻟﻚ ﻭﻗﺪ ﺃﺟﻴﺰ ﻓﺪﺍﺅﻫﺎ ﺑﻨﻔﺴﻬﺎ ﻣﻦ ﺯﻭﺟﻬﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﺗﻜﻦ ﺑﻬﺎ ﻋﻼﻣﺔ ﺑﻠﻮﻍ ﻓﻼ ﻳﺤﻜﻢ ﺑﺒﻠﻮﻏﻬﺎ‪ ،‬ﻭﻻ ﺑﺈﺭﺙ ﻣﻨﻬﺎ ﻭﻻ‬ ‫ﺑﻔﺪﺍﺋﻬﺎ ﺇﻻ ﺇﻥ ﺩﺧﻠﺖ ﺑﺨﺎﻣﺴﺔ ﻋﺸﺮ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨٣/٦‬ ‪.٣٨٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪406‬‬ ‫ﻭﺃﻗﻴﺪ ﺑﺠﻨﺎﻳﺔ ﺩﺍﺧﻞ ﻓﻴﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺭﺍﺑﻌﺔ ﻋﺸﺮ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻹﻗﺎﺩﺓ ﺃﻧﻪ ﺣﻜﻢ‬ ‫ﻋﻠﻰ ﺩﺍﺧﻞ ﺍﻷﺭﺑﻊ ﻋﺸﺮﺓ ﺍﻟﻘﺎﺗﻞ ﻟﻐﻴﺮﻩ ﺑﺄﻥ ﻳﻘﺘﻠﻪ ﺃﻭﻟﻴﺎﺀ ﻣﻘﺘﻮﻟﻪ)‪.(١‬‬ ‫ @‪ I‬أ‪ 2 Q‬و[ ‪ Q‬ا‪M,‬‬ ‫ﻣﻦ ﻣﺎﺕ ﻋﻦ ﻃﻔﻠﺔ ﺃﻭ ﻃﻠﻘﻬﺎ ﺛﻢ ﺃﺗﺖ ﺑﻮﻟﺪﻩ ﻓﺈﻥ ﺩﺧﻠﺖ ﺑﺘﺎﺳﻌﺔ ﻋﻨﺪ ﺍﻟﻤﻮﺕ‬ ‫ﺃﻭ ﺍﻟﻄﻼﻕ ﻟﺰﻣﻪ ﺇﻥ ﺃﺗﺖ ﺑﻪ ﻓﻲ ﺍﻟﺘﺎﺳﻌﺔ ﺃﻭ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻦ ﻣﻮﺗﻪ ﺃﻭ ﻃﻼﻗﻪ ﻭﻟﻮ‬ ‫ﺃﻳﺎﻣﺎ‬ ‫ﺑﺈﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﻭﻻﺩﺗﻬﺎ ﺳﺘﺔ ﺃﺷﻬﺮ ﺃﻭ ﺃﻛﺜﺮ ﺃﻭ ﺃﻗﻞ ﺑﺤﻴﺚ ﻟﻢ ﺗﺄﺧﺬ ‬ ‫ﻣﻦ ﺍﻟﺜﺎﻣﻨﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺾ ﺃﻳﺎﻡ ﺍﻟﺴﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﺍﻟﺜﺎﻣﻨﺔ ﺃﻭ ﺗﺤﺮﻙ ﻓﻲ ﺃﻗﻞ ﻣﻦ‬ ‫ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﺑﻌﺪ ﺍﻟﺜﺎﻣﻨﺔ ﻟﻢ ﻳﻠﺰﻣﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﻟﻤﻮﺕ ﺃﻭ ﺍﻟﻔﺮﻗﺔ ﺫﺍﺕ ﺛﻤﺎﻥ‬ ‫ﻭﺣﻴﻴﺖ ﻭﺣﻤﻠﺖ ﻓﻲ ﺍﻟﺘﺎﺳﻌﺔ ﺃﻭ ﺑﻌﺪﻫﺎ ﻟﻢ ﻳﻠﺰﻣﻪ؛ ﻷﻧﻪ ﻓﺎﺭﻗﻬﺎ ﻗﺒﻞ ﺇﻣﻜﺎﻥ‬ ‫ﺍﻟﺤﻤﻞ ﻭﻫﻮ ﺍﺑﻦ ﺃﻣﻪ‪.‬‬ ‫ﻭﻗﻴﻞ ﺇﻥ ﺩﺧﻠﺖ ﺑﺜﺎﻣﻨﺔ ﻋﻨﺪ ﻓﺮﺍﻗﻪ ﻟﻬﺎ ﻟﺰﻣﻪ ﻣﺎ ﺃﺗﺖ ﺑﻪ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻨﺪ‬ ‫ﻓﺮﺍﻗﻪ ﺩﻭﻥ ﺛﻤﺎﻥ ﻭﺃﺗﺖ ﺑﺎﻟﻮﻟﺪ ﻓﻲ ﺍﻟﺜﺎﻣﻨﺔ ﺃﻭ ﺑﻌﺪﻫﺎ ﻟﻢ ﻳﻠﺰﻣﻪ؛ ﻷﻧﻪ ﻓﺎﺭﻗﻬﺎ ﻗﺒﻞ‬ ‫ﺇﻣﻜﺎﻥ ﺍﻟﺤﻤﻞ ﻭﻫﻮ ﺍﺑﻦ ﺃﻣﻪ‪ ،‬ﻭﻣﺜﻞ ﺫﻟﻚ ﻳﻘﺎﻝ‪ :‬ﻓﻲ ﻗﻮﻟﻪ ﻭﺟﻮﺯ ﺇﻥ ﺩﺧﻠﺖ‬ ‫ﺑﺴﺎﺑﻌﺔ ﻓﺈﻥ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﻟﻤﻮﺕ ﺃﻭ ﺍﻟﻔﺮﻗﺔ ﺩﻭﻥ ﺳﺒﻊ ﻭﺣﻤﻠﺖ ﻓﻲ ﺍﻟﺴﺎﺑﻌﺔ ﺃﻭ‬ ‫ﺑﻌﺪﻫﺎ ﻟﻢ ﻳﻠﺰﻣﻪ؛ ﻷﻧﻪ ﻓﺎﺭﻗﻬﺎ ﻗﺒﻞ ﺇﻣﻜﺎﻥ ﺍﻟﺤﻤﻞ ﻭﻫﻮ ﺍﺑﻦ ﺃﻣﻪ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨٤/٦‬ ‪.٣٨٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٨٥/٦‬‬ ‫‪407‬‬ ‫ب  ا*‬ ‫ @‪28 I‬ب ا!‪H‬ل ا‪! ,‬د  ا ح‬ ‫ﻴﺐ ﻣﺠﻨﻮﻥ‪ ،‬ﻭﻳﺸﻤﻞ ﺍﻟﻤﻌﺘﻮﻩ ﻭﻟﻮ ﺻﺮﻉ ﻣﺮﺓ ﺑﺠﻨﻮﻥ ﻭﺻﺤﺎ ﺑﻌﺪﻫﺎ‬ ‫‬ ‫ﻋ ‬ ‫ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺮﺃﺓ ﻓﺬﻟﻚ ﻋﻴﺐ ﻳﺮﺩﺍﻥ ﺑﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺒﺮﺹ ﻭﺍﻟﻌﻨﺔ‬ ‫ﻭﺍﻟﺠﺬﺍﻡ ﻭﺍﻟﻔﺘﻞ ﻭﺍﻟﻌﻔﻞ ﻭﺍﻟﺮﺗﻖ ﻋﻴﻮﺏ‪ ،‬ﻳﻜﻮﻥ ﺍﻟﺮﺩ ﺑﻬﺎ ﻓﻲ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻭﻟﻮ‬ ‫ﺯﺍﻟﺖ ﺑﺎﻟﻜﻠﻴﺔ ﻗﺒﻞ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ؛ ﻷﻧﻬﺎ ﻣﺨﻮﻓﺔ ﺍﻟﺮﺟﻮﻉ‪ .‬ﻭﺍﻟﻤﺠﺬﻭﻡ‪ :‬ﻫﻮ ﺍﻟﻤﺼﺎﺏ‬ ‫ﺑﻌﻠﺔ ﺗﺤﺪﺙ ﻣﻦ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺴﻮﺩﺍﺀ ﻓﻲ ﺍﻟﺒﺪﻥ ﻛﻠﻪ ﻓﺘﻔﺴﺪ ﻣﺰﺍﺝ ﺍﻷﻋﻀﺎﺀ ﻭﻫﻴﺌﺎﺗﻬﺎ‪،‬‬ ‫ﻭﺭﺑﻤﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻰ ﺗﺂﻛﻞ ﺍﻷﻋﻀﺎﺀ ﻭﺳﻘﻮﻃﻬﺎ ﻋﻦ ﺗﻘﺮﺡ‪.‬‬ ‫ﻭﺍﻟﺒﺮﺹ ﺍﻟﻔﺎﺣﺶ‪ :‬ﻭﻫﻮ ﺍﻟﻜﺜﻴﺮ ﻭﻟﻮ ﻛﺎﻥ ﺣﻴﺚ ﻻ ﻳﺮﻯ ﻛﺎﻟﻈﻬﺮ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻇﻬﺮ‬ ‫ﻓﻲ ﺍﻟﻮﺟﻪ ﺃﻭ ﺍﻟﺬﺭﺍﻉ ﺃﻭ ﺍﻟﺴﺎﻕ ﻭﻟﻮ ﻗﻞ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻟﻴﺲ ﺍﻟﺒﺮﺹ ﻣﻦ ﻋﻴﻮﺏ ﺍﻟﺮﺩ‪.‬‬ ‫‬ ‫ﻭﺍﻟﻌﻨ‪‬ﻴﻦ‪ :‬ﻫﻮ ﻣﻦ ﻻ ﻳﺮﻳﺪ ﺍﻟﻨﺴﺎﺀ ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻋﺠﺰ ﻋﻨﻬﻦ‪ ،‬ﻭﻋﺒ‪‬ﺮ ﺑﻌﺾ ﻋﻦ‬ ‫ﺫﻟﻚ ﺑﺄﻧﻪ ﻻ ﻳﺴﺘﻮﻱ ﻋﻠﻰ ﺍﻟﺴﺮﺝﻭﻓﻲ ﻧﺴﺦ‪ :‬ﺍﻟﺴﺮﺯﺃﻱ‪ :‬ﺍﻟﻔﺮﺝ ﻭﻻ ﺗﻜﻮﻥ‬ ‫ﻋﻴﺒﺎ ﻓﻲ ﺍﻟﻤﺮﺃﺓ ﺃﻋﻨﻲ ﻋﺪﻡ ﺍﻻﺷﺘﻬﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﺍﻻﺷﺘﻬﺎﺀ ﺃﻓﻀﻞ ﻟﻘﻮﻟﻪ ﮊ ‪:‬‬ ‫ﺍﻟﻌﻨﺔ ‬ ‫»ﺧﻴﺮ ﻧﺴﺎﺋﻜﻢ ﺍﻟﻌﻔﻴﻔﺔ‪ ،‬ﺍﻟﻐﻠﻤﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺍﻟﻌﻔﻴﻔﺔ ﻓﻲ ﻓﺮﺟﻬﺎ«)‪.(١‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺻﻐﻴﺮ ﺍﻷﻳﺮ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺬﻛﺮ ﻛﻔ ﻮﻟﺔ ﻭﻫﻮ ﻭﺍﺣﺪ ﺍﻟﻔﻮﻝ ﺑﻀﻤﻬﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺒﺎﻗﻼﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺒﺎﺋﺲ‪ ،‬ﻭﺍﻟﻔﻮﻝ ﻋﻨﺪ ﺍﻟﻌﺎﻣﺔ ﺃﺷﻬﺮ ﻣﻦ ﺍﻟﺒﺎﻗﻼﺀ‪ ،‬ﻭﺃﻣﺎ ﻋﻨﻴﻦ ﺑﻮﺯﻥ‬ ‫)‪ (١‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪408‬‬ ‫ﺟﺮﻳﺢ ﻓﻬﻮ ﻣﻦ ﺣﻜﻢ ﺍﻟﻘﺎﺿﻲ ﺑﻌﻨﺘﻪ‪ ،‬ﻭﻣﻦ ﻳﻨﺤﺒﺲ ﺑﺎﻟﺮﻳﺢ ﻓﻲ ﺑﻄﻨﻪ‪ ،‬ﻭﻣﻘﻄﻮﻉ‬ ‫ﺍﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ ﻭﺭﻓﻴﻘﻬﻤﺎ ﻻ ﺃﻧﺨﺶ ﻭﺃﺑﺨﺮ ﻭﻣﻨﺘﻦ ﺍﻹﺑﻂ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺇﺧﺒﺎﺭ‬ ‫ﺑﻌﻘﻤﻪ ﻟﻌﻠﻬﺎ ﺗﺮﻳﺪ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺧﻴﺎﺭ ﻟﻬﺎ ﻣﻦ ﺍﻟﻌﻘﻴﻢ ﺇﻥ ﺃﻃﺎﻕ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ‬ ‫ﻋﺮﺿﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺮﺩ‬ ‫‬‫ﺃﺻﺒﻌﺎ‬ ‫‬‫ﻛﺬﻟﻚ‪ ،‬ﻭﻳﺮﺩ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﻣﻦ ﻃﻮﻝ ﺫﻛﺮﻩ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ‬ ‫ﺍﻟﺮﺟﻞ ﺇﻻ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﺮﻗﻴﺔ‪ ،‬ﻭﻓﻲ ﺍﻷﺛﺮ‪ :‬ﺍﻟﻌﻨﻴﻦ ﺻﻐﻴﺮ ﺍﻟﺬﻛﺮ ﻭﻫﻮ ﺍﻟﺬﻱ ﻟﻪ ﺃﻗﻞ ﻣﻦ‬ ‫ﻋﺮﺽ ﺃﺭﺑﻌﺔ ﺃﺻﺎﺑﻊ‪ ،‬ﻳﺘﻌﺬﺭ ﻣﻨﻪ ﺍﻓﺘﻀﺎﺽ ﺍﻟﺒﻜﺮ‪ ،‬ﻭﺍﻟﻤﺠﺒﻮﺏ ﺍﻟﻤﻘﻠﻮﻉ ﺍﻟﺬﻛﺮ ﻣﻦ‬ ‫ﺃﺻﻠﻪ ﺧﺎﺻﺔ‪ ،‬ﻭﺍﻟﺨﺼﻲ ﻣﻘﻄﻮﻉ ﺍﻷﻧﺜﻴﻴﻦ ﻣﻦ ﺃﺻﻠﻬﻤﺎ‪ ،‬ﻭﺍﻟﻤﺴﺘﺄﺻﻞ ﻣﻘﻄﻮﻉ ﺍﻟﺬﻛﺮ‬ ‫ﻭﺍﻷﻧﺜﻴﻴﻦ‪ ،‬ﻭﺍﻟﻤﻔﺘﻮﻝ ﻣﺮﺧﻲ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻷﻣﻠﺲ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﺫﻛﺮ ﻭﻻ ﺃﻧﺜﻴﺎﻥ ﺧﻠﻖ‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻭﺍﻟﻌﻔﻼﺀ ﺍﻟﺘﻲ ﻳﺨﺮﺝ ﻣﻦ ﻓﺮﺟﻬﺎ ﺷﻲﺀ ﻳﺸﺒﻪ ﺍﻟﻴﻘﻄﻴﻨﺔ ﺍﻟﺼﻐﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺷﺤﻤﺔ ﺑﻴﻦ ﺍﻟﺒﺎﺑﻴﻦ ﻻ ﻳﻤﻜﻦ ﻣﻌﻬﺎ ﺍﻟﺠﻤﺎﻉ ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﺻﺢ)‪.(١‬‬ ‫ ‪ u‬ا ح ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻳﻨﻔﺴﺦ ﺑﺎﻟﻌﻨﺔ ﺇﺫﺍ ﻃﻠﺒﺖ ﺍﻟﻤﺮﺃﺓ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﻤﺪﺓ؛ ﻷﻥ ﺍﻵﻓﺔ ﻣﻦ‬ ‫ﺫﻫﺎﺏ ﺍﻟﻨﻜﺎﺡ ﻛﺎﻟﻌﻨﺔ ﻭﺍﻟﻌﻨﻴﻦ‪ ،‬ﺇﺫﺍ ﺻﺢ ﺫﻟﻚ ﻓﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺟﻤﺎﻉ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺑﻌﺪ ﺍﻟﻤﺪﺓ ﺍﻟﺘﻲ ﻳﻤﺪﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﺳﻨﺔ ﻓﻲ ﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ‪.‬‬ ‫ﻭﺇﺫﺍ ﻗﺎﻟﺖ ﺍﻟﻤﺮﺃﺓ‪ :‬ﺇﻥ ﺯﻭﺟﻲ ﻋﻨﻴﻦ‪ ،‬ﻭﺃﻧﻜﺮ ﻫﻮ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ‬ ‫ﻳﻤﻴﻨﻪ‪ ،‬ﻭﺇﻥ ﺻﺪﻗﻬﺎ ﺃﺟﻞ ﺳﻨﺔ‪ ،‬ﻓﺈﻥ ﻗﺪﺭ ﻋﻠﻰ ﺟﻤﺎﻋﻬﺎ‪ ،‬ﻭﺇﻻ ﺧﺮﺟﺖ ﻣﻨﻪ‪،‬‬ ‫ﻭﺃﺧﺬﺕ ﺻﺪﺍﻗﻬﺎ ﻭﺑﻨﻈﺮﻩ ﻓﺮﺟﻬﺎ‪ ،‬ﺃﻭ ﻣﺴﻪ ﻣﻦ ﺗﺤﺖ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﺗﺨﺮﺝ ﻣﻨﻪ ﺑﻼ‬ ‫ﻃﻼﻕ‪ ،‬ﻓﻲ ﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ‪.‬‬ ‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻟﻬﺎ ﻧﺼﻒ‬ ‫ﻭﻣﺨﺘﻠﻒ ﻓﻲ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈﻧﻬﻤﺎ ﻳﺘﻮﺍﺭﺛﺎﻥ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻓﺈﻥ ﻣﺎﺕ ﺃﺣﺪﻫﻤﺎ ﻓﻲ ‪‬‬ ‫ﻭﺇﻥ ﺍﺧﺘﺎﺭﺕ ﺃﻥ ﺗﻘﻴﻢ ﻣﻌﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻠﻬﺎ ﺫﻟﻚ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨٦/٦‬ ‪ ،٣٨٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٧١٤/٧‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٤٥/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٧١٦/٧‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﺒﺮﻯ ‪.٣٠٢/٢‬‬ ‫‪409‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﻴﺐ‬ ‫ ا‪2‬ب ا‪! ,‬د  ا!أة‬ ‫ﺃﻳﻀﺎ ﻭﻫﻲ‬‫‬ ‫ﺑﺮﺻﺎ ﻓﺎﺣﺸ ﺎ ﻭﻋﻔﻼﺀ ‬ ‫ﻴﺒﺖ ﻣﺠﻨﻮﻧﺔ ﻭﻣﺠﺬﻭﻣﺔ ﻭﺑﺮﺻﺎﺀ ﻛﺬﻟﻚ‪ ،‬ﺃﻱ‪ :‬‬ ‫ﻋ ‬ ‫ﺍﻟﺘﻲ ﺧﺮﺝ ﻣﻦ ﻓﺮﺟﻬﺎ ﺷﻲﺀ ﻛﺨﺼﻴﺔ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺤﻤﺔ ﻓﻴﻪ ﻛﺎﻟﻴﻘﻄﻴﻨﺔ ﺍﻟﺼﻐﻴﺮﺓ‬ ‫ﺣﺎﺑﺴﺎ‪ ،‬ﻭﻓﻲ‬ ‫‬‫ﺗﺘﺪﻟﻰ ﻋﻠﻴﻪ ﻓﺘﻤﻨﻊ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻻ ﻣﻌﺎﻟﺠﺔ ﻓﻴﻬﺎ ﻭﺇﻧﻤﺎ ﺗﺮﺩ ﺑﺎﻟﻌﻔﻞ ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻠﻘﻂ‪ :‬ﻟﻠﻌﻔﻼﺀ ﺻﺪﺍﻕ ﺇﺫﺍ ﻣﺴﻬﺎ‪ ،‬ﻭﻻ ﺭﺩ ﺑﻐﻴﺮ ﺗﻠﻚ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻛﺎﻟﻌﻤﻰ ﻭﺍﻟﺼﻤﻢ‬ ‫ﻭﺍﻟﺒﻜﻢ ﻭﺍﻟﻌﺠﻤﺔ ﻭﻗﺒﺢ ﺍﻟﻤﻨﻈﺮ ﻭﻋﺪﻡ ﺍﻟﺜﺪﻱ ﻭﻋﺪﻡ ﺍﻟﺤﻴﺾ ﻭﻳﺒﺲ ﺍﻟﺴﺎﻗﻴﻦ ﻭﺍﻟﺸﻠﻞ‬ ‫ﻭﻋﺪﻡ ﺍﻧﻄﻼﻕ ﺍﻟﺮﺟﻠﻴﻦ ﻭﺍﻟﻌﻮﺭ ﻭﺍﻟﻌﺮﺝ ﻭﺍﻟﻌﺴﻢ ﻭﺍﻟﺒﻮﻝ ﻓﻲ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻭﻏﻴﻮﺑﺔ ﺍﻟﻌﻘﻞ‬ ‫ﻋﻨﺪ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﺍﻟﺤﺪﺙ ﻋﻨﺪﻩ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻓﺈﻥ ﻛﺎﻥ ﺑﺎﻟﺮﺟﻞ ﻓﻠﻴﺲ ﻟﻠﻤﺮﺃﺓ ﺭﺩﻩ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﺑﻬﺎ ﻓﻜﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﻃﻠﻘﻬﺎ ﻭﺃﻋﻄﻰ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﺍﻟﻨﺼﻒ)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﺭﺑﻊ ﺗﺮ ﺩ ﺑﻬﻦ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪ :‬ﺍﻟﺠﻨﻮﻥ‪ ،‬ﻭﺍﻟﺠﺬﺍﻡ‪،‬‬ ‫ﻭﺍﻟﺒﺮﺹ ﺍﻟﻔﺎﺣﺶ ﻭﺍﻟﻌﻔﻞ ﺍﻟﺤﺎﺑﺲ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺤﺒﻮﺏ ‪ 5‬ﻳﺮ ﺩ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺛﻼﺙ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﻦ‪ :‬ﺫﺍﺕ‬ ‫ﺍﻟﺒﺮﺹ ﺍﻟﻔﺎﺣﺶ‪ ،‬ﻭﺍﻟﺠﺬﻣﺎﺀ ﻭﺍﻟﻤﺠﻨﻮﻧﺔ‪.‬‬ ‫ﻓﻤﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺑﻬﺎ ﺷﻲﺀ‪ ،‬ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﻬﺎ‪ ،‬ﺛﻢ ﻋﻠﻢ ﻗﺒﻞ‬ ‫ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺍﻟﺨﻴﺎﺭ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺃﻣﺴﻜﻬﺎ‪ ،‬ﻭﺃﻋﻄﺎﻫﺎ ﻣﻬﺮﻫﺎ‪ ،‬ﻭﻣﺎ ﻳﻠﺰﻣﻪ ﻟﻬﺎ‬ ‫ﻣﻦ ﻧﻔﻘﺔ ﻭﻛﺴﻮﺓ ﻭﺳﻜﻨﻰ ﻭﺇﻥ ﺷﺎﺀ ﺃﺧﺮﺟﻬﺎ ﻭﻻ ﺷﻲﺀ ﻟﻬﺎ‪ ،‬ﻭﻻ ﺗﺨﺮﺝ ﻣﻨﻪ ﺇﻻ‬ ‫ﺑﻄﻼﻕ؛ ﻷﻥ ﻫﻨﺎﻙ ﻋﻘﺪﺓ ﻗﺪ ﺛﺒﺘﺖ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﻣﺴﻜﻬﺎ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺃﻥ ﺍﻣﺮﺃﺓ ﺗﺮ ﺩ‬ ‫ﺑﻌﺪ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﺑﻼ ﺻﺪﺍﻕ ﺇﻻ ﺍﻟﺘﻲ ﺗﺰﻭﺝ ﻋﻠﻰ ﺃﻧﻬﺎ ﺣﺮﺓ‪ ،‬ﻓﺈﺫﺍ ﻫﻲ ﻣﻤﻠﻮﻛﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﺻﺤﻴﺤﺔ‪ ،‬ﻓﺈﺫﺍ ﻫﻲ ﻋﻤﻴﺎﺀ‪ ،‬ﺃﻭ ﺻﻤﺎﺀ‪ ،‬ﺃﻭ ﻋﺠﻤﺎﺀ‪ ،‬ﺃﻭ ﺑﻜﻤﺎﺀ‪،‬‬ ‫ﺃﺣﺪﺍ ﺭﺩ ﺷﻴ ﺌﺎ ﻣﻦ ﻫﺆﻻﺀ ﺇﻻ ﺍﻟﻌﺠﻤﺎﺀ‪ ،‬ﻓﻘﺪ‬ ‫ﺃﻭ ﻗﺒﻴﺤﺔ ﺍﻟﻤﻨﻈﺮ‪ ،‬ﻓﻼ ﺃﻋﻠﻢ ﺃﻥ ‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨٧/٦‬ ‪ ،٣٨٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧١٠/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪410‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺒﺨﺮﺍﺀ ﻭﺍﻟﻨﺨﺸﺎﺀ ﻭﺍﻟﻌﻔﻼﺀ ﻭﺍﻟﺮﺗﻘﺎﺀ‪ ،‬ﻣﻤﺎ ﻳﺮ ﺩ ﺑﻪ ﺍﻟﻤﺮﺃﺓ ﻓﻲ‬ ‫ﺍﻟﺘﺰﻭﻳﺞ ﻗﺒﻞ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﻲ ﻻ ﺛﺪﻱ ﻓﻴﻬﺎ ﺃﻭ ﻻ ﺗﺤﻴﺾ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﻳﺎﺑﺴﺔ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﻫﺆﻻﺀ ﻳﺮﺩ ﺗﺰﻭﺟﻴﻬﻦ‬ ‫ﺍﻟﺴﺎﻗﻴﻦ‪ ،‬ﺃﻭ ﺗﺒﻮﻝ ﻓﻲ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻓﻼ ﺃﻋﻠﻢ ﺃﻥ ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺤﺮﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻛﺎﻷﻣﺔ ﻓﻲ ﺍﻟﺒﻴﻮﻉ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺸﻼﺀ ﻭﺍﻟﻤﻘﻌﺪﺓ ﻭﺍﻟﻌﻮﺭﺍﺀ‪ ،‬ﻭﺍﻟﻌﺮﺟﺎﺀ ﻭﺍﻟﻌﺴﻤﺎﺀ ﻭﺍﻟﻐﻤﺸﺎﺀ)‪.(١‬‬ ‫ ‪ /#:‬ا‪ /‬و & إ‪/:‬ر ا‪2 2‬ب‬ ‫ﺇﻥ ﺧﻄﺒﺖ ﻣﻌﻴﺒﺔ ﺑﻬﺬﻩ ﺍﻟﻌﻴﻮﺏ ﺍﻷﺭﺑﻊ ﻭﻫﻲ ﺍﻟﺠﻨﻮﻥ ﻭﺍﻟﺒﺮﺹ ﻭﺍﻟﺠﺬﺍﻡ‬ ‫ﻭﺍﻟﻌﻔﻮﻟﺔ ﻻ ﺗﺠﻮﺯ ﻓﻲ ﻧﻜﺎﺡ ﺇﻻ ﺇﻥ ﻗﺒﻠﺖ ﻭﻋﺘﻖ ﻻﺯﻡ ﻛﺎﻟﻌﺘﻖ ﻟﻠﻈﻬﺎﺭ ﻭﺍﻟﻘﺘﻞ‬ ‫ﻭﺍﻟﻜﻔﺎﺭﺓ ﻛﺒﻴﻊ ﺇﻥ ﻟﻢ ﻳﻘﺒﻞ ﺍﻟﻤﺸﺘﺮﻱ‪.‬‬ ‫ﻭﺇﻥ ﺧﻄﺒﺖ ﻣﻌﻴﺒﺔ ﺑﺒﻌﻀﻬﺎ ﻟﻮﻟﻴﻬﺎ ﻭﻗﺪ ﻋﻠﻢ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﺒﻌﺾ‪ ،‬ﺃﻭ ﺑﺎﻟﻌﻴﺐ‬ ‫ﻟﻢ ﻳﻠﺰﻣﻪ‪ ،‬ﻭﻻ ﺍﻟﻤﺮﺃﺓ ﺇﻋﻼﻡ ﺧﺎﻃﺐ ﺑﻪ ﺇﻥ ﻟﻢ ﻳﺴﺄﻝ ﻭﺇﻥ ﺳﺄﻝ ﺃﺣﺪﻫﻤﺎ ﻟﺰﻣﻪ‬ ‫ﺍﻹﻋﻼﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻬﺎ ﻣﻄﻠﻘﺎ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﺴﺒﺢ‪ :‬ﻳﻠﺰﻡ ﺍﻟﺴﻴﺪ‬ ‫ﻻ ﺍﻟﻮﻟﻲ‪ ،‬ﻓﺈﻥ ﺳﺄﻝ‪ :‬ﻫﻞ ﺑﻬﺎ ﻋﻴﺐ ﺗﺮﺩ ﺑﻪ ﺍﻟﻨﺴﺎﺀ؟ ﺃﻭ ﺳﺄﻟﻬﺎ ﻛﺬﻟﻚ ﻓﺬﻟﻚ ﺳﺆﺍﻝ‪،‬‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﺨﺒﺮ ﺃﻭ ﻗﺪ ﻋﻠﻤﺎ ﺿﻤﻨﺎ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺇﻥ ﻗﺎﻝ ﻟﻪ‪ :‬ﻫﻞ ﺑﻬﺎ ﺃﻭ‬ ‫ﻟﻬﺎ‪ ،‬ﻫﻞ ﺑﻚ ﺟﻨﻮﻥ ﺃﻭ ﺟﺬﺍﻡ ﺃﻭ ﻛﺬﺍ ﺃﻭ ﻛﺬﺍ؟ ﻟﻌﻠﻬﻤﺎ ﻻ ﻳﺪﺭﻳﺎﻥ ﻣﺎ ﺍﻟﻌﻴﻮﺏ ﺍﻟﺘﻲ‬ ‫ﺗﺮﺩ ﺑﻬﺎ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻧﺴﺐ ﻟﻌﻤﺮ ﻓﻲ ﺍﻟﻮﻟﻲ ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﻭﺍﻟﺰﻫﺮﻱ‪ :‬ﺇﻥ ﻋﻠﻢ ﻏﺮﻡ ﻭﺇﻻ‬ ‫ﺣﻠﻒ ﻣﺎ ﻋﻠﻢ ﻭﺇﻥ ﺧﻄﺒﻬﺎ ﺇﻟﻰ ﻧﻔﺴﻬﺎ ﻓﺄﻧﻌﻤﺖ ﻓﻠﻴﺲ ﻋﻠﻰ ﻭﻟﻴﻬﺎ ﺇﻋﻼﻡ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ ﻭﺇﻥ ﺳﺄﻝ ﻏﻴﺮ ﺍﻟﻮﻟﻲ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺑﻬﺎ ﻋﻴﺐ ﻏﺮﻡ ﻋﻨﺪ ﺑﻌﺾ‪،‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﻓﻲ ﺑﺎﺏ ﺍﻟﺤﻜﻢ ﺃﻥ ﻻ ﻏﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﻗﻮﻝ ﻟﺰﻭﻡ ﺍﻟﻮﻟﻲ‬ ‫ﺍﻟﻌﺎﻟﻢ ﺑﺎﻟﻌﻴﺐ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻭﺍﻹﺧﺒﺎﺭ ﻭﻟﻮ ﻟﻢ ﻳﺴﺄﻻ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٧٠٩/٧‬ ‪ ،٧١٠‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢١٢/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٨٩/٦‬ ‪.٣٩٠‬‬ ‫‪411‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﻴﺐ‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺇﻋﻼﻡ ﻭﻟﻲ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﻌﻴﺐ‪ ،‬ﻓﻘﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ‪: 5‬‬ ‫ﻋﻠﻰ ﺍﻷﻭﻟﻴﺎﺀ ﺃﻥ ﻳﻌﻠﻤﻮﻩﺃﻋﻨﻲ‪ :‬ﺍﻟﺰﻭﺝ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻤﺴﺒﺢ‪ :‬ﻋﻠﻰ ﺍﻟﻄﺎﻟﺐ ﻟﻠﺘﺰﻭﻳﺞ ﺃﻥ ﻳﺴﺎﺋﻞ ﻋﻦ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻤﻤﻠﻮﻛﺔ ﻓﻌﻠﻰ ﺳﻴﺪﻫﺎ ﺃﻥ ﻳﺨﺒﺮ ﺑﺪﺍﺋﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻫﻞ ﺑﻬﺎ ﻋﻴﺐ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‬ ‫ﺍﻟﺘﻲ ﺗﺮﺩ ﺑﻪ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻻ ﻓﻘﺪ ﺳﺄﻝ‪ ،‬ﻭﻳﺠﺘﺰﺉ ﺑﺬﻟﻚ ﻣﻨﻪ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺠﺘﺰﺉ ﺑﺬﻟﻚ‪ ،‬ﺣﺘﻰ ﻳﻘﻮﻟﻚ ﻫﻞ ﺑﻬﺎ ﺑﺮﺹ‪ ،‬ﺃﻭ ﺟﺬﺍﻡ‪،‬‬ ‫ﺃﻭ ﺭﺗﻖ ﺃﻭ ﻋﻔﻞ‪ ،‬ﻭﻳﺬﻛﺮ ﻛﻞ ﻋﻴﺐ ﺑﺎﺳﻤﻪ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺴﺆﺍﻝ‪.‬‬ ‫ﻓﺈﻧﻪ ﻛﺘﻤﻪ ﺍﻟﻮﻟﻲ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺭﺩ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻳﺮﺟﻊ ﻫﻮ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺑﻤﺎ ﻏﺮﻩ‪،‬‬ ‫ﻭﻳﺮﻭﻯ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻫﻮ ﻗﻮﻝ ﻋﻤﺮ ‪. ƒ‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ﻭﻗﺘﺎﺩﺓ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﻲ ﻋﻠﻢ ﻏﺮﻡ‪ ،‬ﻭﺇﻻ ﺍﺳﺘﺤﻠﻒ ﺑﺎﷲ‪ ،‬ﻣﺎ ﻋﻠﻢ‪،‬‬ ‫ﻭﺍﻟﻐﺮﻡ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺴﺄﻝ ﺍﻟﺰﻭﺝ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﻭﻻ ﺍﻟﻤﺮﺃﺓ‪،‬‬ ‫ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺇﻋﻼﻡ ﺩﺍﺀ ﺣﺮﻣﺘﻪ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺴﺄﻝ ﻋﻨﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺫﻟﻚ ﻓﻲ ﺍﻷﻣﺔ‪،‬‬ ‫ﻋﻠﻰ ﺳﻴﺪﻫﺎ ﺇﻋﻼﻡ ﺩﺍﺋﻬﺎ)‪.(١‬‬ ‫ ‪$‬اق ا!أة ا‪ ,‬ردت *‬ ‫ﺇﻥ ﺗﺰﻭﺟﺖ ﺍﻟﻤﺮﺃﺓ ﻏﻴﺮ ﻋﺎﻟﻢ ﺑﻌﻴﺒﻬﺎ ﻓﻤﺴﻬﺎ ﻏﻴﺮ ﻋﺎﻟﻢ ﺑﻪ ﺛﻢ ﻋﻠﻢ ﺑﻪ ﻭﻃﻠﻘﻬﺎ‬ ‫ﺑﺴﺒﺒﻪ ﺭﺟﻊ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺑﺎﻟﺼﺪﺍﻕ ﻋﻠﻢ ﺍﻟﻮﻟﻲ ﺑﺎﻟﻌﻴﺐ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ؛ ﻷﻧﻪ ﻋﻘﺪ‬ ‫ﻭﻳﺮﺟﻊ ﻫﻮ ﻋﻠﻴﻬﺎ ﻷﻧﻬﺎ ﻟﻢ ﺗﺨﺒﺮ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ﺑﺴﺒﺐ ﺍﻟﻌﻴﺐ ﻏﺮﻡ‬ ‫ﺃﻳﻀﺎ‬ ‫ﺍﻟﻮﻟﻲ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﻟﻪ ﺇﺫﺍ ﻭﺻﻠﻬﺎ ﻭﺭﺟﻊ ﺑﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺭﺩﺕ ﻟﻠﺰﻭﺝ ‬ ‫ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﺇﻥ ﻭﺻﻠﻬﺎ ﺍﻟﺼﺪﺍﻕ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﻠﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﺰﻭﺝ ﻓﻼ ﺷﻲﺀ‬ ‫ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻳﻌﻄﻴﻪ‪ ،‬ﻭﻻ ﻏﺮﻡ ﻋﻠﻰ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻻ ﺍﻟﻤﺮﺃﺓ ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻃﻠﻖ ﺑﻌﺪ ﺍﻟﻤﺲ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٧١٣ ،٧١٢/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪412‬‬ ‫ﺑﺴﺒﺐ ﺍﻟﻌﻴﺐ ﻭﻟﻢ ﻳﺼﻠﻬﺎ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻓﻼ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻭﻻ ﻏﺮﻡ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻟﻢ‬ ‫ﻳﺴﻤﻮﺍ ﺻﺪﺍﻗﺎ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻢ ﺑﺎﻟﻌﻴﺐ ﻓﻄﻠﻖ ﻓﺬﻟﻚ ﻗﺒﻮﻝ‪ ،‬ﻓﺈﻥ ﻣﺲ ﻟﺰﻣﻪ ﺍﻟﺼﺪﺍﻕ ﻛﻠﻪ‪،‬‬ ‫ﻭﺇﻻ ﻓﺎﻟﻨﺼﻒ ﺇﻥ ﻓﺮﺽ‪ ،‬ﻭﺍﻟﻤﺘﻌﺔ ﺇﻥ ﻟﻢ ﻳﻔﺮﺽ‪ ،‬ﻭﺇﻥ ﻣﺲ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﻭﻻ ﺻﺪﺍﻕ‬ ‫ﻓﺎﻟﻤﺜﻞ ﺃﻭ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﻻ ﻏﺮﻡ ﻋﻠﻰ ﻭﻟﻲ ﻭﻻ ﺍﻣﺮﺃﺓ؛ ﻷﻧﻪ ﻃﻠﻖ‪ ،‬ﻓﻄﻼﻗﻪ ﻗﺒﻮﻝ؛ ﻷﻧﻪ ﻟﻢ‬ ‫ﻏﺮﺍﻩ ﺃﻭ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺍﻟﻮﻟﻲ ﻭﻟﻢ ﺗﻌﻠﻢ ﺍﻟﻤﺮﺃﺓ ﻭﻻ‬ ‫‪‬‬‫ﻳﻄﻠﻖ ﺇﻻ ﺯﻭﺟﺘﻪ ﻭﻟﻮ‬ ‫ﺍﻟﺰﻭﺝ ﻏﺮﻡ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺖ ﺩﻭﻥ ﺍﻟﻮﻟﻲ ﻏﺮﻣﺖ‪ ،‬ﻭﻭﺟﻪ ﻋﺪﻡ ﻋﻠﻤﻬﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻌﻴﺐ ﺑﺤﻴﺚ ﻻ ﺗﺮﺍﻩ ﻛﺒﺮﺹ ﻓﻲ ﺩﻫﺮﻫﺎ‪ ،‬ﻭﺍﻟﺴﻴﺪ ﻛﺎﻟﻮﻟﻲ ﻭﺍﻟﻄﻔﻠﺔ ﻛﺎﻟﺒﺎﻟﻐﺔ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﺫﻛﺮﺕ‪ ،‬ﻭﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﻣﻦ ﻏﺮﻡ ﻭﻏﻴﺮﻩ ﺇﺫﺍ ﻇﻬﺮ ﻓﻴﻬﺎ ﻋﻴﺐ‪ ،‬ﻭﺍﻟﻄﻔﻞ‬ ‫ﺇﺫﺍ ﺯﻭﺟﻪ ﻭﻟﻴﻪ ﻭﻓﻴﻪ ﻋﻴﺐ ﻛﺬﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻷﺑﻜﻢ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻢ ﻭﻟﻴﻬﻢ‬ ‫ﺍﻟﻤﺰﻭﺝ ﻟﻬﻢ ﺑﻌﻴﺐ ﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻴﻬﻢ ﺿﻤﻦ ﻋﻨﻬﻢ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺗﺰﻭﺝ ﻣﻌﻴﺒﺔ ﻟﻠﻄﻔﻞ‬ ‫ﻓﺈﺫﺍ ﺃﻧﻜﺮﻭﺍ ﺑﻌﺪ ﺑﻠﻮﻍ ﻭﺇﻓﺎﻗﺔ ﻭﺍﻧﻄﻼﻕ ﺿﻤﻦ ﻋﻨﻬﻢ ﻣﺎ ﻟﺰﻣﻬﻢ ﺑﺎﻟﻤﺲ)‪.(١‬‬ ‫ ?‪2‬ق ا‪ /‬إذا ‪Q?g‬‬ ‫ﺇﻥ ﻃﻠﻘﺖ ﻣﻌﻴﺒﺔ ﻗﺒﻞ ﺍﻟﻤﺲ ﻓﺄﺧﺬﺕ ﻧﺼﻒ ﺍﻟﻔﺮﺽ ﺇﺫ ﻓﺮﺽ ﺃﻭ ﺃﺧﺬﺕ‬ ‫ﺍﻟﻤﺘﻌﺔ ﺇﺫ ﻟﻢ ﻳﻔﺮﺽ ﻓﺈﺫﺍ ﺍﻟﻌﻴﺐ ﻫﻮ ﺑﻬﺎ ﻟﻢ ﻳﻠﺰﻣﻬﺎ ﺍﻟﺮﺩ ﻟﻠﻨﺼﻒ ﺃﻭ ﻟﻠﻤﺘﻌﺔ؛ ﻷﻧﻪ‬ ‫ﻃﻠﻖ ﺑﻼ ﺳﺒﺐ ﺍﻟﻌﻴﺐ‪ ،‬ﺇﺫ ﻋﻠﻢ ﺑﻪ ﺑﻌﺪ ﻣﺎ ﻃﻠﻖ ﺑﻞ ﻭﻟﻮ ﻋﻠﻢ؛ ﻷﻥ ﺍﻟﻄﻼﻕ ﺇﺛﺒﺎﺕ‬ ‫ﻟﻠﻨﻜﺎﺡ؛ ﻷﻧﻪ ﻟﻢ ﻳﺒﻄﻞ ﺍﻟﻨﻜﺎﺡ ﻟﺬﻟﻚ ﺍﻟﻌﻴﺐ ﺑﻞ ﻃﻠﻘﻬﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﺄﺧﺬ ﺍﻟﻨﺼﻒ ﺃﻭ‬ ‫ﺍﻟﻤﺘﻌﺔ ﺃﺧﺬﺗﻬﺎ ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﻄﻼﻕ ﻭﻇﻬﻮﺭ ﺍﻟﻌﻴﺐ)‪.(٢‬‬ ‫ إذا ! ٴ‬ ‫{ أ ا و‪'/8 I@ IH‬‬ ‫ﻣﻤﻠﻮﻛﺎ ﺃﻭ ﻏﻴﺮ‬ ‫‬‫ﻳﺮﺩ ﺇﻧﺴﺎﻥ ﻣﻌﻴﺐ ﺑﻌﻴﺒﻪ ﻭﺇﻥ ﺑﻌﺪ ﺑﺮﺋﻪ ﺃﻭ ﺗﻘﺎﺩﻡ ﻋﻬﺪﻩ‪ ،‬ﺃﻭ ﻛﺎﻥ‬ ‫ﺃﻳﻀﺎ‪،‬‬ ‫ﺑﺎﻟﻎ ﺃﻭ ﻏﻴﺮ ﻋﺎﻗﻞ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻤﻤﻠﻮﻙ ﻳﺮﺩ ﻣﻮﻻﻩ ﺃﻭ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻌﻘﺪ ﻭﺯﺍﻝ ﻗﺒﻠﻪ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٠/٦‬ ‪.٣٩١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٩١/٦‬‬ ‫‪413‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﻴﺐ‬ ‫ﻭﺍﻟﻔﺮﻕ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﺑﻴﻦ ﺍﻟﺮﺩ ﻭﺍﻟﻄﻼﻕ ﺃﻧﻪ ﺇﺫﺍ ﺭﺩﻫﺎ ﺭﺟﻊ ﺇﻟﻴﻪ ﺍﻟﺼﺪﺍﻕ ﻭﻻ ﻳﺮﺩ ﺑﻪ‬ ‫ﺇﻥ ﺭﺿﻲ ﺑﻠﺴﺎﻧﻪ ﺃﻭ ﻋﻠﻢ ﻓﺪﺧﻞ ﻭﻟﻮ ﺍﺩ‪‬ﻋﻰ ﻧﺴﻴﺎ ﻧﺎ ﺃﻭ ﺣﺪﺙ ﺑﻌﺪ ﻋﻘﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ‬ ‫ﺩﺧﻞ ﻭﻟﻮ ﺑﻼ ﻋﻠﻢ ﻟﺰﻣﻪ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﺼﺪﺍﻕ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﻃﻠﻖ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺫﻟﻚ‬ ‫ﻛﺎﻟﺮﺟﻞ‪ ،‬ﻭﻓﻲ ﻧﻈﺮ ﺍﻟﻔﺮﺝ ﻭﻣﺴﻪ ﺧﻠﻒ‪ ،‬ﻫﻞ ﻛﺎﻟﺪﺧﻮﻝ ﺃﻭ ﻻ؟ ﻭﺗﻮﻗﻒ ﺑﻌﺾ)‪.(١‬‬ ‫‬ ‫‪!:Š &8 &X /8‬‬ ‫ @‪ I‬ر‪W‬‬ ‫ﻋﻴﺒﺎ ﺛﻢ ﻋﻠﻢ ﺑﺂﺧﺮ ﺑﻌﺪﻩ ﻓﻠﻪ ﺍﻟﺮﺩ ﺑﻪ ﻭﻟﻮ ﻣﺲ ﺑﻌﺪ ﺍﻟﺮﺿﻰ‬ ‫ﻣﻦ ﺭﺿﻲ ‬ ‫ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ﺃﻭ ﺩﻓﻌﻪ ﻭﺧﺮﺝ ﺁﺧﺮ‬ ‫‬‫ﺑﺎﻷﻭﻝ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺭﺿﻲ ﺑﺎﺛﻨﻴﻦ ﺃﻭ ﺃﻛﺜﺮ‬ ‫ﻓﻠﻪ ﺍﻟﺮﺩ ﺑﻪ‪.‬‬ ‫‬ ‫@‪  &X /‬و‪'H‬‬ ‫ @‪ I‬رد‬ ‫ﻣﻌﻴﺒﺎ ﺑﻌﻴﺐ ﺛﻢ ﺗﺰﻭﺟﻪ ﻓﻼ ﻳﺮﺩﻩ ﺑﻌﺪ ﺑﻪ ﻭﻟﻮ ﺍﺩ‪‬ﻋﻰ ﻧﺴﻴﺎﻧﻪ ﺃﻭ ﺍﺯﺩﺍﺩ‬ ‫ﻣﻦ ﺭﺩ ‬ ‫ﺫﻟﻚ ﺍﻟﻌﻴﺐ ﻛﺎﺯﺩﻳﺎﺩ ﺍﻟﺠﻨﻮﻥ ﻭﺍﻟﺒﺮﺹ ﻭﺍﻟﺠﺬﺍﻡ ﺃﻭ ﺍﻧﺘﻘﻞ ﻛﺎﻧﺘﻘﺎﻝ ﺍﻟﺠﺬﺍﻡ ﺇﻟﻰ‬ ‫ﻣﻮﺿﻊ ﺁﺧﺮ ﻓﻲ ﺟﺴﺪﻩ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﻃﻠﻖ ﻭﺃﻋﻄﻰ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﺍﻟﻨﺼﻒ ﻭﻟﻪ ﺍﻟﺮﺩ‬ ‫ﺑﻐﻴﺮﻩ ﻭﺇﻥ ﻋﻠﻢ ﺑﻌﻴﺒﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﺭﺩﻩ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺭﺩ ﺍﻟﺮﺟﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻌﻴﺐ ﻣﻨﻬﻤﺎ ﺑﻌﻴﺒﻪ ﺍﻟﺠﺎﺋﺰ ﺍﻟﺮﺩ ﺑﻪ‬ ‫ﺃﻭ ﻭﻗﻊ ﻃﻼﻕ‪ ،‬ﻭﻗﺪ ﺗﻐﻴﺒﺎ ﻋﻦ ﺷﻬﻮﺩ ﺍﻟﻌﻘﺪ ﻭﺗﺼﺎﺩﻗﺎ‪ ،‬ﺃﻱ‪ :‬ﺻﺪﻕ ﻛﻞ ﻣﻨﻬﻤﺎ‬ ‫ﺍﻵﺧﺮ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻮﻁﺀ ﻟﺰﻣﺘﻬﺎ ﻋﺪﺓ ﻭﻟﺰﻣﻪ ﺍﻟﻮﻟﺪ ﺇﻥ ﺃﺗﺖ ﺑﻪ ﻓﻲ ﺍﻟﺤﻜﻢ ﻓﻼ‬ ‫ﺗﺘﺮﻙ ﺗﺘﺰﻭﺝ ﺑﻼ ﻋﺪﺓ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ ﺃﻥ ﻳﺘﺰﻭﺝ ﻣﺤﺮﻣﺘﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﺘﻢ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺍﷲ ﻓﻠﻬﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﻓﻲ ﺣﻴﻨﻬﺎ ﺇﺫ ﻋﻠﻤﺖ ﺃﻧﻬﺎ ﻟﻢ ﺗﻤﺲ‪ ،‬ﻭﻟﻪ ﺃﻥ‬ ‫ﺃﺭﺑﻌﺎ ﺑﺪﻭﻧﻬﺎ ﺇﺫ ﻋﻠﻢ ﺃﻧﻪ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﺃﻥ ﻳﺘﺰﻭﺝ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ‬ ‫ﻳﺘﺰﻭﺝ ‬ ‫ﻛﺄﺧﺖ‪ ،‬ﻭﺃﻥ ﻳﺘﺰﻭﺝ ﺃﻣﻬﺎ ﻟﻌﻠﻤﻪ ﺃﻧﻪ ﻟﻢ ﻳﻤﺴﻬﺎ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٩١/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٩٢/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪414‬‬ ‫ د‪28‬ى ا‪ e‬و‪ I '@8‬ا!أة وا!‪.H‬‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺍﻟﻤﺲ ﻣﺮﺩﻭﺩﺓ ﻟﻴﺜﺒﺖ ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ‬ ‫ﺃﻭﻻ ﻭﺍﺩ‪‬ﻋﻰ ﺍﻟﺰﻭﺝ ﻋﺪﻣﻪ ﻟﺌﻼ‬ ‫ﺗﺄﺧﺬ ﺷﻴ ﺌﺎ ﻟﻢ ﻳﻘﺒﻞ ﻗﻮﻟﻪ؛ ﻷﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺃﻧﻬﺎ ﻣﺴﺖ‪ ،‬ﺑﻞ ﻳﺤﻜﻢ ﺑﻪ‬ ‫ﺑﻜﺮﺍ؛ ﻷﻧﻪ ﻳﻜﻮﻥ‬ ‫ﻟﻤﺠﺮﺩ ﺍﻟﺘﻔﺮﻕ ﻋﻦ ﻣﺠﻠﺲ ﺍﻟﻌﻘﺪ ﻭﻟﻮ ﺍﺩ‪‬ﻋﻰ ﺑﻜﺎﺭﺗﻬﺎ ﻭﻭﺟﺪﺕ ‬ ‫ﺑﺎﻟﺬﻛﺮ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﻓﻲ ﺍﻟﻔﺮﺝ ﺑﻼ ﺇﺯﺍﻟﺔ ﺑﻜﺎﺭﺓ ﻭﻻ ﻳﻤﻴﻦ ﻟﻪ ﻋﻠﻴﻬﺎ ﺃﻧﻪ ﻣﺴﻬﺎ؛‬ ‫ﻷﻧﻬﺎ ﺍﺳﺘﻤﺴﻜﺖ ﺑﺎﻷﺻﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﻁﺀ ﺑﻌﺪ ﺍﻻﻓﺘﺮﺍﻕ ﻋﻦ ﺍﻟﻤﺠﻠﺲ ﻭﻛﺬﺍ ﺇﻥ ﺍﺩ‪‬ﻋﺎﻩ‬ ‫ﻣﺮﺩﻭﺩ ﻟﺘﺜﺒﺖ ﻟﻪ ﻭﻻ ﺗﺠﺪ ﺍﻟﺨﺮﻭﺝ ﻋﻨﻪ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺍﺩ‪‬ﻋﺖ ﻋﺪﻣﻪ ﻻ ﺷﻐﻞ ﺑﻬﺎ)‪.(١‬‬ ‫ ا!د * ![ أم ‪g‬ﻼق؟‬ ‫ﺍﻟﺮﺩ ﺑﺎﻟﻌﻴﺐ ﻓﺮﻗﺔ ﻻ ﻃﻼﻕ ﻓﻬﻤﺎ ﺑﻌﺪ ﻋﻠﻰ ﺛﻼﺙ ﻭﻟﻮ ﺭﺩ ﺃﺣﺪﻫﻤﺎ ﺍﻵﺧﺮ‬ ‫ﻣﺮﺍﺭﺍ ﺑﻌﻴﻮﺏ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻓﺮﻗﺔ ﻭﻗﻌﺖ ﻗﺒﻞ ﺍﻟﻤﺲ ﺃﻭ ﺑﻌﺪ ﺍﻟﻤﺲ‬ ‫‬ ‫ﻓﺤﻜﻤﻬﺎ ﺣﻜﻢ ﺍﻟﻄﻼﻕ ﻓﻲ ﺃﻧﻬﺎ ﺗﻌﺪ ﻃﻠﻘﺔ ﻓﺘﻜﻮﻥ ﺑﻌﺪ ﻋﻠﻰ ﺗﻄﻠﻴﻘﺘﻴﻦ ‬ ‫ﻣﺜﻼ‪،‬‬ ‫ﻭﺗﺤﻞ ﺑﻬﺎ ﻟﻤﻄﻠﻘﻬﺎ ﺛﻼﺛﺎ ﺇﻥ ﻭﻗﻊ ﺍﻟﻤﺲ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﻤﻌﺘﻖ ﺃﻭ ﺍﻟﻤﻌﺘﻘﺔ‬ ‫ﺃﻭ ﻣﻦ ﺃﺳﻠﻢ ﺃﻭ ﻣﻦ ﺃﺳﻠﻤﺖ ﺃﻭ ﻣﻦ ﺑﻠﻎ ﺃﻭ ﻣﻦ ﺑﻠﻐﺖ‪ ،‬ﺃﻭ ﻣﻦ ﺻﺤﺎ ﺃﻭ ﻣﻦ‬ ‫ﺻﺤﺖ ﻣﻦ ﺟﻨﻮﻥ ﺃﻭ ﻣﻦ ﺗﻜﻠﻢ ﺃﻭ ﺗﻜﻠﻤﺖ ﻣﻦ ﺧﺮﺱ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﻦ ﺻﺤﻴﺢ‬ ‫ﻟﻤﻌﻴﺒﺔ‪ ،‬ﺃﻭ ﻣﻦ ﻣﻌﻴﺒﺔ ﻟﺼﺤﻴﺢ ﺃﻭ ﻣﻦ ﻣﻌﻴﺒﺔ ﻟﻤﻌﻴﺐ ﺃﻭ ﻣﻦ ﻣﻌﻴﺐ ﻟﻤﻌﻴﺒﺔ ﺃﻭ‬ ‫ﻧﺤﻮ ﺫﻟﻚ)‪.(٢‬‬ ‫ رد @‪ /‬ا ‪2‬ن أو ا‪.=#‬‬ ‫ﻻ ﻳﺠﺪ ﻭﻟﻲ ﻃﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ ﻗﺒﻠﺘﻪ ﺍﻟﻤﺮﺃﺓ ﺭﺩ ﻣﻌﻴﺒﺔ ﺣﺘﻰ ﻳﺒﻠﻎ ﺃﻭ ﻳﻔﻴﻖ ﺃﻭ‬ ‫ﻳﻨﻄﻖ ﻓﻴﻨﻜﺮ‪ ،‬ﻭﻻ ﺗﺮﺩ ﻃﻔﻠﺔ ﺃﻭ ﺑﻜﻤﺎﺀ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﻣﻘﺒﻮﻟﺔ ﻭﻻ ﺍﻟﻮﻟﻲ ﺯﻭﺟﻬﺎ ﺇﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٩٤/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٤/٦‬ ‪.٣٩٥‬‬ ‫‪415‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﻴﺐ‬ ‫ﻣﺴﻬﺎ ﺑﻄﻔﻮﻟﻴﺔ ﺃﻭ ﺟﻨﻮﻥ ﺃﻭ ﺑﻜﻢ ﺑﻌﻴﺐ‪ ،‬ﻭﻟﻬﺎ ﺇﻧﻜﺎﺭ ﺑﻌﺪ ﺑﻠﻮﻍ ﺃﻭ ﺇﻓﺎﻗﺔ ﺃﻭ ﺍﻧﻄﻼﻗﺔ‬ ‫ﻟﺴﺎﻥ ﻟﻠﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻓﻲ ﺗﻠﻚ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻻ ﺑﺎﻟﻌﻴﺐ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﺴﺴﻦ ﻓﻠﻬﻦ ﺍﻟﺮﺩ‬ ‫ﺑﺎﻟﻌﻴﺐ ﺇﺫﺍ ﺑﻠﻐﺖ ﺃﻭ ﺃﻓﺎﻗﺖ ﺃﻭ ﺍﻧﻄﻠﻖ ﻟﺴﺎﻧﻬﺎ‪ ،‬ﻭﺇﻥ ﺷﺌﻦ ﺭﺩﺩﻥ ﺑﺎﻟﺒﻠﻮﻍ ﻭﻛﺬﺍ‬ ‫ﺍﻟﻄﻔﻞ ﺇﺫﺍ ﻟﻢ ﻳﻤﺲ ﺯﻭﺟﺘﻪ ﺍﻟﻤﻌﻴﺒﺔ ﻓﻲ ﻃﻔﻮﻟﻴﺘﻪ ﻭﻻ ﺭﺩ ﺑﻪﺃﻱ‪ :‬ﺑﻌﻴﺐﺑﻌﺪ‬ ‫ﻋﻠﻢ ﻭﻣﺲ ﺑﺎﻟﺬﻛﺮ ﻭﺇﻥ ﺑﻤﺎ ﺩﻭﻥ ﻓﺮﺝ ﻭﻛﺬﺍ ﺑﺎﻟﻴﺪ ﻓﻲ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺍﻟﺮﺩ ﻣﺎ ﻟﻢ‬ ‫ﻳﻜﻦ ﻣﺲ ﺑﺎﻟﺬﻛﺮ ﻓﻲ ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﻋﻠﻢ‪ ،‬ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ ﻭﻟﺰﻭﻡ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺍﻟﺨﻠﻒ ﻓﻲ ﻧﻈﺮ ﻣﺎ ﺑﻄﻦ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴﻖ‪ :‬ﺃﻥ ﻳﻠﺰﻣﻪ ﺍﻟﻌﻴﺐ ﺑﻜﻞ ﻓﻌﻞ ﻳﺨﺘﺺ ﺑﺎﻟﺰﻭﺟﺔ‬ ‫ﻛﺎﻟﺘﻠﺬﺫ ﺑﻤﺴﻬﺎ‪ ،‬ﺃﻭ ﺑﻨﻈﺮ ﺑﺎﻃﻦ ﻭﺑﻜﻞ ﻗﻮﻝ ﻳﺪﻝ ﻋﻠﻰ ﺭﺿﻰ‪ ،‬ﻻ ﻛﺎﻟﺼﺪﺍﻕ‬ ‫ﻭﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻨﻘﺺ ﻋﻘﺪ ﻭﻟﻲ ﺇﻻ ﺑﻄﻼﻕ‬ ‫ﻓﺈﺫﺍ ﺃﻧﻜﺮﺕ ﺍﻟﻄﻔﻠﺔ ﺃﻭ ﺍﻟﻤﺠﻨﻮﻧﺔ ﺃﻭ ﺍﻟﺒﻜﻤﺎﺀ ﺑﻌﺪ ﺑﻠﻮﻍ ﺃﻭ ﺇﻓﺎﻗﺔ ﺃﻭ ﺍﻧﻄﻼﻕ ﻋﻠﻰ‬ ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻟﻮ ﺑﻼ ﻋﻴﺐ ﺃﺟﺒﺮ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺭﺩ ﺍﻣﺮﺃﺗﻪ ﺑﻌﻴﺐ‬ ‫ﻓﻠﻴﻄﻠﻘﻬﺎ ﻭﻳﻌﺪ ﻋﻠﻴﻪ ﻃﻼﻗﺎ ﻭﻻ ﺻﺪﺍﻕ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‬ ‫‪/8‬‬ ‫ @ذا =‪ I@ .‬و‪  H‬و‪'H‬‬ ‫ﻳﺄﺗﻲ ﻣﻦ ﻭﺟﺪ ﺑﺰﻭﺟﺔ ﺭﺗﻘﺎ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﻳﻨﻜﺮﻫﺎ ﻋﻨﺪﻩ ﻓﻴﺆﺟﻞ ﻟﻬﺎ ﺳﻨﺔ ﻭﺇﻥ‬ ‫ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺃﻗ ‪‬ﻞ ﻣﻦ ﺳﻨﺔ ﺃﻭ ﺃﻛﺜﺮ ﺃﺟﻞ ﻟﻬﻤﺎ ﺍﻟﺤﺎﻛﻢ ﻣﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ؛ ﻷﻥ ﺫﻟﻚ‬ ‫ﺣﻘﻬﻤﺎ ﻭﻛﺬﺍ ﺇﻥ ﺃﺭﺍﺩﺕ ﺍﻟﻤﺮﺃﺓ ﺃﻥ ﺗﺮﺩ ﻟﻪ ﺑﻼ ﺗﺄﺟﻴﻞ ﻭﻭﺍﻓﻘﻬﺎ ﻋﻠﻰ ﺫﻟﻚ ﺟﺎﺯ‪،‬‬ ‫ﻭﻋﻼﺟﺎ ﻟﻢ ﻳﺆﺟﻞ ﻟﻪ ﺇﻻ ﺳﻨﺔ‪ ،‬ﻭﻟﻢ ﺗﺠﺪ ﺍﻟﻤﺮﺃﺓ ﺃﻥ‬ ‫‬‫‬ ‫ﺗﺄﺟﻴﻼ‬ ‫ﻭﺇﻥ ﺃﺑﻰ ﺇﻻ‬ ‫ﻻ ﺗﻌﺎﻟﺞ ﻭﻻ ﻳﺠﺪ ﺃﺣﺪﻫﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﺳﻨﺔ ﺇﻻ ﺑﺮﺿﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﺬﺍ ﻫﻲ ﺇﺫﺍ‬ ‫‬ ‫ﻣﻔﺘﻮﻻ ﻓﺈﻥ ﻋﺎﻟﺠﺖ ﻃﺒﺖ ﻧﻔﺴﻬﺎ ﻓﻴﻬﺎ ﻓﻬﻲ ﺯﻭﺟﺘﻪ ﻳﻤﺴﻜﻬﺎ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ‬ ‫ﺧﺮﺝ‬ ‫ﻃﻠﻘﻬﺎ ﻭﺃﻋﻄﺎﻫﺎ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﺇﺫ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ ﻭﺇﻻ ﻓﻼ ﻫﻲ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻻ‬ ‫ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﺣﻘﻮﻗﻬﺎ ﻓﻠﻴﺘﺮﻛﻬﺎ ﺑﻼ ﺻﺪﺍﻕ ﻟﻬﺎ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺒﻠﻬﺎ ﻓﻠﻴﻤﺴﻜﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٥/٦‬ ‪.٣٩٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪416‬‬ ‫ﻭﻳﻌﻄﻬﺎ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﺍﻷﺟﻞ ﻣﻦ ﺍﻟﺤﺎﻛﻢ ﻋﻠﻰ ﺍﻟﻔﺮﻗﺔ ﻋﻨﺪ ﺗﻤﺎﻡ‬ ‫ﺍﻷﺟﻞ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺃﻭ ﺳﻜﺖ ﺍﻟﺰﻭﺝ ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﻄﻠﺐ ﺭﺩﻫﺎ ﻓﻴﺆﺟﻞ ﺍﻟﺤﺎﻛﻢ ﻟﻪ‬ ‫ﻣﺎ ﻳﺆﺟﻞ ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻝ ﻟﻠﺤﺎﻛﻢ‪ :‬ﺇﺫﺍ ﺗ ‪‬ﻢ ﺍﻷﺟﻞ ﻓﺈﻥ ﺷﺌﺖ ﻗﺒﻠﺘﻬﺎ ﺑﻌﻴﺒﻬﺎ ﻭﺇﻥ‬ ‫‬ ‫ﻣﻔﺘﻮﻻ ﻭﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻧﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺗﻬﺎ‬ ‫ﺷﺌﺖ ﺭﺩﺩﺕ ﻓﻠﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﻫﻲ ﺇﺫﺍ ﺧﺮﺝ‬ ‫ﻭﻣﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻣﻦ ﻣﺎﻟﻬﺎ ﺃﻭ ﻣﻦ ﻣﺎﻟﻬﻢ ﺇﻥ ﺷﺎﺅﻭﺍ ﺍﻟﻌﻘﺎﻗﻴﺮ ﻭﺍﻟﻤﺴﻜﻦ ﻭﺟﻤﻴﻊ‬ ‫ﻣﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻌﻼﺝ ﻛﺎﻟﻤﻮﺳﻰ ﻭﺍﻷﺟﺮﺓ‪ ،‬ﻭﻫﻜﺬﺍ ﻻ ﻳﻠﺰﻡ ﺍﻟﺰﻭﺝ ﻣﺎ ﺗﺘﺪﺍﻭﻯ‬ ‫ﺑﻪ ﺍﻣﺮﺃﺗﻪ ﻣﻦ ﻣﺮﺽ ﺃﻭ ﺟﻨﻮﻥ ﺃﻭ ﺟﺮﺡ ﺃﻭ ﻋﻠﺔ ﻭﻻ ﺍﻷﺟﺮﺓ ﻭﻻ ﻣﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ‬ ‫ﺫﻟﻚ‪ ،‬ﻧﻌﻢ ﻋﻠﻴﻪ ﻃﻌﺎﻡ ﻭﺳﻜﻨﻰ ﻭﻛﺴﻮﺓ ﻭﺷﺮﺍﺏ ﻣﻤﺎ ﻳﻠﻴﻖ ﺑﺎﻟﻤﺮﻳﺾ‪ ،‬ﻭﺍﻟﺬﻱ‬ ‫ﻋﻨﺪﻱ ﺃﻥ ﻣﺴﻜﻦ ﺍﻟﺮﺗﻘﺎﺀ ﻣﺪﺓ ﻋﻼﺟﻬﺎ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻟﻌﻞ ﻭﺟﻪ ﻗﻮﻟﻬﻢ ﺃﻧﻪ ﻋﻠﻴﻬﺎ‬ ‫ﺃﻥ ﺍﻟﻤﻨﻊ ﺁﺕ ﻣﻦ ﺟﻬﺘﻬﺎ ﺑﺮﺗﻘﻬﺎ‪ ،‬ﻭﺍﻟﺰﻭﺝ ﺇﻧﻤﺎ ﻳﻠﺰﻣﻪ ﺍﻟﻤﺴﻜﻦ ﻓﻲ ﺍﻟﺠﻤﻠﺔ؛‬ ‫ﻟﻴﺘﻤﻜﻦ ﻓﻴﻪ ﻣﻦ ﺍﻧﺘﻔﺎﻉ ﺑﺰﻭﺟﺘﻪ‪ ،‬ﻭﻫﺬﻩ ﻻ ﻧﻔﻊ ﻓﻴﻬﺎ ﺑﺨﻼﻑ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ‬ ‫ﻓﻴﻠﺰﻣﺎﻧﻪ ﻟﺘﻌﻄﻴﻠﻬﺎ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ)‪.(١‬‬ ‫ ا‪2,‬ارث ‪ I‬ا و‪ ./[ IH‬ا=![ *‬ ‫ﻳﺘﻮﺍﺭﺛﺎﻥ ﺑﻤﻮﺕ ﻓﻴﻬﺎ ﻣﺎ ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﺘﻢ ﻓﻠﻬﺎ‬ ‫ﺻﺪﺍﻗﻬﺎ ﺇﻥ ﻣﺲ ﻓﺮﺟﻬﺎ ﺃﻭ ﻧﻈﺮﻩ‪ ،‬ﻭﺇﻻ ﻓﻨﺼﻔﻪ ﻭﺇﻥ ﺃﺗﺖ ﺍﻟﺤﺎﻛﻢ ﺑﻌﺪ ﺳﻨﺘﻴﻦ ﺃﻭ‬ ‫ﺍﻟﺴﻨﺔ‬ ‫ﺃﻛﺜﺮ ﺃﻭ ﺃﻗﻞ ﻣﻦ ﺍﻟﺴﻨﺘﻴﻦ‪ ،‬ﻭﻗﺪ ﻋﺎﻟﺠﺖ ﻭﺍﺩﻋﺘﻪ ﺃﻱ‪ :‬ﺍﻟﻌﻼﺝ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ‪‬‬ ‫ﺃﻭ ﺍﻧﻘﻀﺎﺀ ﻣﺎ ﺃﺟﻞ ﻟﻬﺎ ﺃﻭ ﻣﻊ ﺍﻧﻘﻀﺎﺋﻬﺎ ﻻ ﺑﻌﺪﻩ ﻛﻠﻔﺖ ﺑﻴﺎ ﻧﺎ ﻳﻌﻤﻞ ﺑﻪ ﺇﻥ‬ ‫ﻭﺟﺪﺗﻪ ﻭﺇﻻ ﻓﻼ ﻳﻤﻴﻦ ﻟﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺤﻠﻒ ﺃﻧﻪ ﻻ ﻳﻌﻠﻢ ﺃﻧﻬﺎ ﺩﺍﻭﺕ ﻧﻔﺴﻬﺎ‬ ‫ﻓﺘﺮﺩ ﻟﻪ ﺻﺪﺍﻗﻬﺎ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٧/٦‬ ‪.٣٩٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٩٨/٦‬ ‪.٣٩٩‬‬ ‫‪417‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﻴﺐ‬ ‫‬ ‫‪28 I@ /8‬ب ا ح‬ ‫ @‪ I‬أ‪! 3‬‬ ‫ﺇﻥ ﺃﻧﻜﺮﺕ ﺭﺗﻘﺎ ﻧﻈﺮﺗﻬﺎ ﺃﻣﻴﻨﺎﺕ ﺃﺭﺑﻊ ﻭﺃﺟﻴﺰﺕ ﻭﺍﺣﺪﺓ ﻭﺍﺛﻨﺘﺎﻥ‪ ،‬ﻭﻻ ﻳﻤﻴﻦ‬ ‫ﻋﻠﻴﻬﺎ؛ ﻷﻥ ﺣﺠﺔ ﺍﻟﺰﻭﺝ ﻟﻢ ﺗﻨﻘﻄﻊ؛ ﻷﻧﻪ ﻳﺠﺪ ﺍﻟﺒﻴﺎﻥ ﺑﻨﻈﺮ ﺍﻷﻣﻴﻨﺎﺕ‪ ،‬ﺃﻭ ﺑﺄﻣﻴﻨﻴﻦ‬ ‫ﻛﺎﻧﺎ ﺗﺰﻭﺟﺎﻫﺎ ﺃﻭ ﻋﺮﻓﺎﻫﺎ ﺭﺗﻘﺎﺀ ﻭﻫﻲ ﺻﻐﻴﺮﺓ‪ ،‬ﻭﺇﻥ ﻗﻠﻦ ﺃﻭ ﻗﺎﻻ‪ :‬ﺇﻧﻬﺎ ﺭﺗﻘﺎﺀ ﻓﺬﻟﻚ‬ ‫ﺣﺠﺔ ﻟﻪ ﻻ ﻳﺤﺘﺎﺝ ﻣﻌﻬﺎ ﺇﻟﻰ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﺃﻭ ﺇﻧﻬﺎ ﻏﻴﺮ ﺭﺗﻘﺎﺀ ﻓﺤﺠﺔ ﻟﻬﺎ ﻻ ﺗﻠﺰﻣﻬﺎ ﺍﻟﻴﻤﻴﻦ‬ ‫ﻣﻌﻬﺎ‪ ،‬ﻧﻌﻢ ﺗﻠﺰﻣﻬﺎ ﺍﻟﻴﻤﻴﻦ ﻟﻮ ﻋﺪﻣﺖ ﺍﻷﻣﻴﻨﺎﺕ ﻭﺍﻷﻣﻴﻨﺎﻥ ﺍﻟﻤﺘﺰﻭﺟﺎﻥ ﻟﻬﺎ ﻗﺒﻞ‪،‬‬ ‫ﻭﺍﻟﻌﺎﺭﻓﺎﻥ ﺑﻬﺎ ﻣﻦ ﺻﻐﺮﻫﺎ‪ ،‬ﻭﻓﻲ ﺍﻷﺛﺮ‪ :‬ﺇﻥ ﺃﻧﻜﺮﺕ ﺃﻥ ﺗﻜﻮﻥ ﺭﺗﻘﺎﺀ ﺣﻠﻔﺖ ﻣﺎ ﻋﻠﻤﺖ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺍﻟﺒﻴﺎﻥ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻌﻞ ﻣﺮﺍﺩ ﺍﻷﺛﺮ ﺃﻥ ﻋﻠﻴﻬﺎ ﻳﻤﻴ ﻨﺎ ﺇﺫﺍ ﻋﺪﻡ ﺍﻟﺒﻴﺎﻥ)‪.(١‬‬ ‫ ‪8‬ة ا!أة ا‪ ,‬ز‪ 3‬‬ ‫ﻗﻬﺮﺍ ﺃﻭ ﺑﺮﺿﻰ ﺛﻢ ﺧﻄﺒﺖ ﺑﻌﺪﺗﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﻌﺪﺓ ﺍﻟﺰﻧﻰ ﻣﻨﻌﺖ‬ ‫‬‫ﺇﻥ ﺯﻧﻲ ﺑﺎﻣﺮﺃﺓ‬ ‫ﻭﻟﻴﻬﺎ ﺑﻜﻨﺎﻳﺔ ﻋﻨﻪ ﻣﺜﻞ ﺃﻥ ﺗﻘﻮﻝ ﻟﻪ‪ :‬ﻫﻞ ﻳﺠﻮﺯ ﻧﻜﺎﺡ ﻣﻦ ﺯﻧﻲ ﺑﻬﺎ ﻓﻲ ﻋﺪﺓ ﺍﻟﺰﻧﻰ؟‬ ‫ﻋﻠﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﺃﻭ ﻻ ﻳﺠﻮﺯ ﻟﻲ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺃﻭ ﻧﺤﻮ‬ ‫‪‬‬‫ﺃﻭ ﺗﻘﻮﻝ‪ :‬ﻭﺟﺒﺖ‬ ‫ﺫﻟﻚ ﻻ ﺑﺘﺼﺮﻳﺢ ﺑﻪ ﻣﺜﻞ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ‬ ‫ﺭﺟﻼ ﺯﻧﻰ ﺑﻲ‪ ،‬ﺇﻥ ﺻﺮﺣﺖ ﺑﺄﻧﻬﺎ ﺯﻧﻰ ﺑﻬﺎ‬ ‫ﻗﻬﺮﺍ ﺗﻨﻄﻖ ﺑﺎﻟﻘﻬﺮ ﻓﻼ ﻳﺒﺮﺃ ﻣﻨﻬﺎ ﻣﻦ ﺳﻤﻌﻬﺎ‬ ‫ﺭﺟﻞ ﻭﻟﻢ ﺗﺬﻛﺮﻩ ﺟﺎﺯ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻟﻢ ﺗﺬﻛﺮ ﺍﻟﻘﻬﺮ ﻭﺻﺮﺣﺖ ﺑﺎﻟﺰﻧﻰ ﺃﻭ ﺫﻛﺮﺕ ‬ ‫ﺭﺟﻼ ﻣﻌﻴ ﻨﺎ ﺃﻭ ﺑﺼﻔﺔ‬ ‫ﻓﺈﻧﻪ ﻳﺒﺮﺃ ﻣﻨﻬﺎ ﺇﺫﺍ ﻟﻢ ﺗﺬﻛﺮ ﺍﻟﻘﻬﺮ ﻹﻗﺮﺍﺭﻫﺎ ﺑﺎﻟﺰﻧﻰ‪ ،‬ﻭﻳﺒﺮﺃ ﻣﻨﻬﺎ ﺇﺫﺍ ﺫﻛﺮﺕ ‬ ‫ﺭﺟﻼ‬ ‫ﻣﻌﻴ ﻨﺎ ﺃﻭ ﺑﺼﻔﺔ؛ ﻷﻧﻪ ﻳﺤﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺮﻣﻲ ﺳﻮﺍﺀ ﺫﻛﺮﺕ ﺍﻟﻘﻬﺮ ﺃﻭ ﻟﻢ ﺗﺬﻛﺮﻩ‪ ،‬ﻓﺤﺮﻡ‬ ‫ﻋﻠﻴﻬﺎ ﺫﻛﺮ ﻣﺎ ﻳﻮﻗﻌﻬﺎ ﻓﻲ ﺍﻟﺒﺮﺍﺀﺓ ﻭﺍﻟﺠﻬﺮ ﺑﻤﺎ ﺳﺘﺮﻩ ﺍﷲ ﻋﻠﻴﻬﺎ ﻣﻦ ﻗﺒﻮﻝ ﺧﻄﺒﺔ‬ ‫ﻭﺟﻌﻠﻬﺎ ﻓﻲ ﺍﻟﺨﻄﺒﺔ ﻭﺗﺰﻭﻳﺞ ﻓﺈﻥ ﺧﻄﺒﺖ ﻭﻟﻮ ﺇﻟﻰ ﻧﻔﺴﻬﺎ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﻻ ﺗﺤﺮﻡ‬ ‫ﻋﻠﻰ ﺧﺎﻃﺒﻬﺎ ﻭﻻ ﻳﻠﺰﻡ ﺗﺠﺪﻳﺪ ﺍﻟﻌﺪﺓ ﻣﻦ ﺣﻴﻦ ﺧﻄﺒﺖ‪ ،‬ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺑﻬﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺑﺎﻟﻌﺪﺓ ﺑﻄﻞ‪ ،‬ﻭﻓﺴﺪ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻟﺰﻣﻬﺎ ﺭﺩ ﺍﻟﺼﺪﺍﻕ ﻭﻟﻮ ﻣﺴﺖ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٩٩/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪418‬‬ ‫ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻧﻬﺎ ﺇﻥ ﺟﻬﻠﺖ ﻭﻣﺴﺖ ﻓﻠﻬﺎ ﻣﺎ ﺃﺻﺪﻗﻬﺎ‪ ،‬ﻭﺑﻌﺾ ﺃﻥ ﻟﻬﺎ ﺍﻟﻤﺜﻞ‪،‬‬ ‫ﻭﻛﺬﺍ ﻗﻴﻞ ﻓﻲ ﻛﻞ ﻓﺎﺳﺪ‪ ،‬ﻭﺍﻻﻓﺘﺪﺍﺀ ﺑﻤﺎ ﺃﻣﻜﻦ ﻭﻻ ﺗﻘﺘﻠﻪ ﻭﻻ ﺗﺼﺪﻕ ﻓﻲ ﺍﻟﺤﻜﻢ‬ ‫ﺇﻥ ﺍﺩﻋﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺘﺰﻭﺝ ﻓﻲ ﻋﺪﺓ ﺍﻟﺰﻧﻰ‪ ،‬ﻭﻣﺜﻠﻪ ﺍﺩﻋﺎﺅﻫﺎ ﺍﻟﺰﻧﻰ ﻗﺒﻞ ﺍﻟﻌﻘﺪ ﻟﻴﻔﺎﺭﻗﻬﺎ‬ ‫ﺯﻭﺟﻬﺎ ﺑﻌﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺰﻡ ﺍﻟﻌﺪﺓ ﺇﻻ ﻣﻦ ﻋﻘﺪ ﺻﺤﻴﺢ ﻣﻊ‬ ‫ﻭﻁﺀ‪ ،‬ﻭﻻ ﺗﻠﺰﻡ ﻣﻦ ﻓﺎﺳﺪ ﻭﻻ ﻣﻦ ﺯﻧﺎ؛ ﻷﻥ ﺍﷲﺳﺒﺤﺎﻧﻪﺫﻛﺮ ﺍﻟﻌﺪﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﺍﻟﺸﺮﻋﻲ ﻭﻟﻢ ﻳﺬﻛﺮﻩ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺯﻧﺎ‪ ،‬ﻭﻭﺟﻪ ﺇﻳﺠﺎﺏ ﺍﻟﺠﻤﻬﻮﺭ‬ ‫ﺍﻟﻌﺪﺓ ﻣﻦ ﺍﻟﻔﺎﺳﺪ ﻭﺍﻟﺰﻧﻰ ﺃﻥ ﺍﻟﻌﻠﺔ ﺇﻣﺎ ﺍﺳﺘﺒﺮﺍﺀ ﺍﻟﺮﺣﻢ ﻣﻦ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺇﻣﺎ ﺍﻟﻔﺼﻞ‬ ‫ﺑﻴﻦ ﺍﻟﻤﺎﺀﻳﻦ ﺍﻟﻤﺎﺀ ﺍﻟﺤﻼﻝ ﻭﻏﻴﺮ ﺍﻟﺤﻼﻝ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺗﻌﺒﺪ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ‬ ‫ﻣﻦ ﺍﻟﺰﻧﻰ ﻓﻴﺘﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺑﻬﺎ ﻭﻫﻮ ﻓﻲ ﺑﻄﻨﻬﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﻗﺪ ﺃﺩﺧﻠﺖ ﻋﻠﻰ ﻗﻮﻡ ﻭﺍﺭﺛﺎ‬ ‫ﻟﻬﻢ ﻏﻴﺮ ﻭﺍﺭﺙ‪ ،‬ﻭﻣﻮﺭﻭﺛﺎ ﻟﻬﻢ ﻟﻴﺲ ﺑﻤﻮﺭﻭﺙ ﻟﻬﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺴﻬﻞ ﻋﺪﻡ ﺍﻟﻌﺪﺓ‬ ‫ﺑﺎﻟﺰﻧﻰ ﻭﺍﻟﻔﺎﺳﺪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻨﺪ ﺯﻭﺝ؛ ﻷﻥ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﺯﻧﺎ‬ ‫ﺳﻴﻤﺎ ﻣﻦ ﻧﻜﺎﺡ ﻓﺎﺳﺪ ﻻ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﺰﻧﻰ ﻓﺈﻧﻪ‬ ‫ﻭﺍﻟﺘﺤﻘﻴﻖ‪ :‬ﻟﺰﻭﻡ ﺍﻟﻌﺪﺓ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻻ ‬ ‫ﻛﻨﻜﺎﺡ ﺻﺤﻴﺢ)‪.(١‬‬ ‫ إذا ‪ *#:‬ا!‪ .H‬‬ ‫‪!  h /X‬ا‬ ‫ﺑﻜﺮﺍ ﺑﻘﻮﻝ ﻭﻟﻴﻬﺎ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﺑﻘﻮﻟﻬﺎ‬ ‫‬‫ﺑﻜﺮﺍ ﺃﻭ ﻋﻠﻤﻬﺎ‬ ‫ﺛﻴﺒﺎ ﻳﻈﻨﻬﺎ ‬ ‫ﻣﻦ ﺧﻄﺐ ‬ ‫ﺣﺘﻤﺎ ﺃﻧﻬﺎ ﺛﻴﺐ ﻟﺤﺮﻣﺔ ﺍﻟﺘﺪﻟﻴﺲ‬ ‫ﻋﺮﻓﺘﻪ ‬ ‫ﻭﻋﻠﻤﺖ ﺑﻈﻨﻪ ﺃﻭ ﺑﻌﻠﻤﻪ ﻭﻟﻮ ﻟﻢ ﻳﺼﺮﺡ ‪‬‬ ‫ﻭﺍﻟﻐﺮﺭ ﻭﺍﻟﻐﺶ ﻭﺍﻟﺨﺪﻳﻌﺔ ﻭﺇﻥ ﺩﻟﺴﺘﻪ ﺑﺘﺮﻙ ﺍﻟﺘﻌﺮﻳﻒ ﻭﺃﺻﺪﻗﻬﺎ ﻛﺒﻜﺮ ﺃﺧﺬﺕ‬ ‫ﻧﺼﻔﻪ‪ ،‬ﺃﻱ‪ :‬ﻧﺼﻒ ﻣﺎ ﺃﺻﺪﻗﻬﺎ ﺇﻥ ﻣﺴﻬﺎ‪ ،‬ﻭﺭﺑﻌﻪ ﺇﻥ ﻟﻢ ﻳﻤﺴﻬﺎ ﻓﻘﻂ ﻫﺬﺍ ﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﻛﺎﻣﻞ ﺇﻻ ﺇﻥ ﺷﺮﻃﺖ ﻫﻲ ﻟﻪ ﺃﻧﻬﺎ ﺑﻜﺮ ﻓﺎﻟﻨﺼﻒ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺇﺫﺍ ﺷﺮﻃﺖ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮﺕ ﺷﺮﻃﻬﺎ ﺣﻠﻔﺖ‪ ،‬ﻭﺇﻥ ﻧﻜﻠﺖ ﻓﺎﻟﻨﺼﻒ ﺃﻭ‬ ‫ﺛﻴﺒﺎ ﻓﻌﻠﻴﻪ ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ‬ ‫ﺍﻟﻤﺜﻞ ﺍﻟﻘﻮﻻﻥ ﻭﺇﻥ ﺷﺮﻁ ﻭﻟﻴﻬﺎ ﺃﻧﻬﺎ ﺑﻜﺮ ﻭﻗﺪ ﻋﻠﻤﻬﺎ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٣/٦‬ ‪.٤٠٤‬‬ ‫‪419‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﻴﺐ‬ ‫ﺛﻴﺒﺎ ﻓﻠﻬﺎ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ‬ ‫ﺍﻟﺼﺪﺍﻗﻴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺼﺪﻗﻬﺎ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺎﺋﻞ ﻓﺨﺮﺟﺖ ‬ ‫ﺑﻜﺮﺍ ﻭﻗﺎﻝ ﺍﻟﻮﻟﻲ‪ :‬ﺇﻧﻬﺎ ﺛﻴﺐ ﻭﻗﺪ ﺃﺻﺪﻗﻬﺎ ﻛﺜﻴﺐ ﻓﻠﻬﺎ ﻛﺒﻜﺮ‪،‬‬ ‫ﺃﻭ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺇﻧﻬﺎ ﺛﻴﺐ ﻭﻫﻲ ﺑﻜﺮ ﻓﻠﻬﺎ ﻛﺒﻜﺮ ﺇﻻ ﺇﻥ ﺷﺎﺀﺕ ﺃﻥ ﺗﺘﺮﻙ ﻟﻪ‪ ،‬ﻛﺬﻟﻚ‬ ‫ﺇﻥ ﺳﻜﺘﺖ ﻭﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﺛﻴﺐ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻌﻘﺮ ﻭﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﻜﻦ ﻓﺮﺽ)‪.(١‬‬ ‫‬ ‫[!ا‬ ‫ @‪  I‬وج ا@!أة ‪ &X‬ز‪ 3‬‬ ‫ﻗﻬﺮﺍ ﻓﺈﻥ ﻣﺴﻬﺎ ﺑﻌﺪ ﺍﻟﺰﻧﻰ ﻗﺒﻞ ﺃﻥ ﺗﻌﺘﺪ ﻟﻪ ﻭﻗﺪ‬‫‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺛﻢ ﺯﻧ ﻰ ﺑﻬﺎ ‬ ‫ﻣﺴﻬﺎ ﻗﺒﻠﻪ ﻓﻔﻲ ﺣﺮﻣﺘﻬﺎ ﻋﻠﻴﻪ ﻗﻮﻻﻥ‪ ،‬ﻣﺒﻨﻴﺎﻥ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻌﺪﺓ ﻣﻦ ﺍﻟﺰﻧﻰ‪،‬‬ ‫ﻭﻋﺪﻡ ﻭﺟﻮﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﺍﻟﻤﺘﻌﺪﻱ ﻗﺒﻞ ﺃﻥ ﻳﻤﺴﻬﺎ ﻭﻣﺴﻬﺎ ﺍﻟﺰﻭﺝ ﻗﺒﻞ ﺃﻥ ﺗﻌﺘﺪ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﺎ ﻓﺮﺍﺵ ﺑﺎﻟﻌﻘﺪ ﻭﻟﻮ ﺑﻼ ﻣﺲ‪ ،‬ﻭﺇﻥ ﺣﻤﻠﺖ‬ ‫ﺣﺮﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬‬ ‫ﻣﻦ ﺯﻧﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻼ ﻳﺠﺎﻣﻌﻬﺎ ﺣﺘﻰ ﺗﻀﻊ‪ ،‬ﻭﺇﻻ ﺣﺮﻣﺖ‪ ،‬ﻭﻭﻗﻒ ﺑﻌﺾ ﻓﻲ‬ ‫ﺍﻟﺤﺮﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﺇﻥ ﺍﺳﺘﻜﺮﻫﺖ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺘﻌﺪﻱ ﻣﺜﻞ ﻣﺎ ﻓﺮﺽ‬ ‫ﺃﻳﻀﺎ ﺫﻟﻚ‪،‬‬ ‫ﺍﻟﺰﻭﺝ ﺇﻥ ﻣﺴﻬﺎ ﻭﻟﻮ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ ﺃﻭ ﻓﻲ ﺩﺑﺮ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺰﻭﺝ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﻟﻤﺘﻌﺪﻱ ﻣﺎ ﻟﻤﺜﻠﻬﺎ ﻭﺇﻥ ﻣﺴﻬﺎ ﺯﻭﺟﻬﺎ ‬ ‫ﺃﻭﻻ ﻓﻌﻠﻰ ﺍﻟﻤﺘﻌﺪﻱ ﻧﺼﻒ‬ ‫ﻓﺮﺽ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺜﻞ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﻟﻠﺰﻭﺝ ﻭﻟﻮ ﻟﻢ ﻳﻤﺴﻬﺎ ﺇﻻ‬ ‫ﺍﻟﻤﺘﻌﺪﻱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺴﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺘﻌﺪﻱ ﻓﻠﻪ ﻭﺇﻻ ﻓﺎﺑﻦ ﺃﻣﻪ)‪.(٢‬‬ ‫ !@ زو‪ H‬ا=?‪2‬د‬ ‫ﻋﺎﻣﺎ‬ ‫ﺗﺤﺮﻡ ﺯﻭﺟﺔ ﻣﻔﻘﻮﺩ ﻛﻐﺎﺋﺐ ﻏﺎﺏ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺤﻜﻢ ﻓﻴﻪ ﺑﻤﻮﺗﻪ ﻛﺴﺒﻌﻴﻦ ‬ ‫ﺑﺤﺴﺎﺏ ﻣﺎ ﻣﻀﻰ ﻣﻦ ﻋﻤﺮﻩ ﻓﺘﺰﻭﺟﺖ ﺯﻭﺟﺘﻪ ﺇﻥ ﻭﻃﺌﻬﺎ ﻋﻨﺪ ﻗﺪﻭﻣﻪ ﻗﺒﻞ ﺃﻥ ﺗﻌﺘﺪ‬ ‫ﻭﺑﻌﺪ ﺃﻥ ﺃﺧﺬﻫﺎ ﻣﻦ ﺯﻭﺝ ﻣﺴﻬﺎ‪ ،‬ﻛﻮﺍﻫﻠﺔ ﻏﺎﻟﻄﺔ ﻓﻲ ﺗﻤﺎﻡ ﺍﻟﻌﺪﺓ ﺗﺰﻭﺟﺖ ﻓﻤﺴﺖ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٤/٦‬ ‪.٤٠٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٠٥/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪420‬‬ ‫ﺛﻢ ﻋﻠﻤﺖ ﺑﻐﻠﻄﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺓ ﺇﻥ ﺭﻭﺟﻌﺖ ﻭﻣﺴﺖ ﻗﺒﻞ ﺃﻥ ﺗﻌﺘﺪ ﻣﻦ ﻣﺲ ﺍﻟﺜﺎﻧﻲ‪،‬‬ ‫ﻭﻟﻪ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻭﻟﻮ ﻣﻀﻰ ﺃﻛﺜﺮ ﻣﻤﺎ ﻏﻠﻄﺖ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺗﺤﺘﺎﺝ ﺍﻟﻌﺪﺓ ﺇﻟﻰ‬ ‫ﻧﻴﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺗﺤﺘﺎﺝ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺗﺘﻪ ﻟﻜﻤﺎﻟﻬﺎ ﺑﻌﺪ ﺃﻭ ﻓﺎﺭﻗﻬﺎ ﺍﻷﻭﻝ ﺑﻌﺪ ﺭﺟﻮﻋﻬﺎ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻞ ﺗﺤﻞ‪ ،‬ﺑﻌﺪ ﺍﻷﻭﻝ ﺇﻥ ﻓﺎﺭﻗﻬﺎ ﻟﻠﺜﺎﻧﻲ؟ ﻗﻮﻻﻥ)‪.(١‬‬ ‫ ‪ M‬ٴ‪2‬ال ا‪ */M I8 ! /‬زوال ا‪ /‬رة‬ ‫ﺛﻴﺒﺎ‪،‬‬ ‫ﺑﻜﺮﺍ ﺳﺆﺍﻟﻬﺎ ﻋﻦ ﺳﺒﺐ ﺯﻭﺍﻝ ﺑﻜﺎﺭﺗﻬﺎ ﺇﻥ ﻭﺟﺪﻫﺎ ‬ ‫ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺗﺰﻭﺝ ‬ ‫ﻭﻳﺤﺴﻦ ﺍﻟﻈﻦ ﺑﻬﺎ ﻭﻳﻘﻴﻢ ﻣﻌﻬﺎ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﺎﻟﺒﻜﺮ ﻫﻨﺎ ﺍﻟﻌﺬﺭﺍﺀ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻝ‪ :‬ﻓﻮﺟﺪﻫﺎ‬ ‫ﺛﻴﺒﺎ ﻓﻠﺰﺍﺋﻠﺔ ﺍﻟﻌﺬﺭﺓ ﺻﺪﺍﻕ ﺍﻟﺜﻴﺐ ﺇﺫ ﻏﺮﺗﻪ‪ ،‬ﻭﻟﻤﻦ ﻟﻢ ﺗﺰﻝ ﻋﺬﺭﺗﻬﺎ ﺻﺪﺍﻕ ﻣﻦ ﻟﻢ‬ ‫‬ ‫ﺗﺘﺰﻭﺝ ﻭﻟﻮ ﺗﺰﻭﺟﺖ‪ ،‬ﻓﺈﻥ ﺳﺄﻟﻬﺎ ﻓﺎﻋﺘﺮﻓﺖ ﻟﻪ ﺑﺰﻭﺝ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﻭﻟﻮ ‬ ‫ﻃﻔﻼ ﺃﻭ‬ ‫ﻣﺠﺒﻮﺑﺎ ﺃﻭ ﻣﺨﺼ ‪‬ﻴﺎ ﺃﻭ ﻋﻨﻴ ﻨﺎ ﻹﻣﻜﺎﻥ ﺃﻥ ﻳﺰﻳﻞ ﺑﻜﺎﺭﺗﻬﺎ ﺑﺈﺻﺒﻊ ﺃﻭ‬ ‫‬‫‬ ‫ﻣﺴﺘﺄﺻﻼ ﺃﻭ‬ ‫ﻋﻮﺩ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻓﻠﻪ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻴﻬﺎ ﺇﻥ ﺑﺎﻥ ﻧﻜﺎﺣﻬﺎ ﻗﺒﻞ‪ ،‬ﻭﺇﻻ ﻳﺒﻦ ﻧﻜﺎﺣﻬﺎ ﺑﻌﺪ‬ ‫ﺍﻋﺘﺮﺍﻓﻬﺎ ﺑﻪ ﺃﻭ ﺑﺪﻭﻥ ﺍﻋﺘﺮﺍﻓﻬﺎ ﻓﺈﻥ ﺍﻋﺘﻠﺖ ﺑﻐﻠﺒﺔ ﺯﺍﻥ ﺑﻬﺎ ﺑﺬﻛﺮﻩ ﺃﻭ ﻳﺪﻩ ﺃﻭ ﻭﻁﺀ‬ ‫ﺑﻨﻮﻡ ﻛﺮﻩ ﻟﻪ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻴﻬﺎ ﻣﺨﺎﻓﺔ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ ﺯﻧﺖ ﺑﺮﺿﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻣﺖ‬ ‫ﺃﻗﺮﺕ ﺑﺠﻤﺎﻉ ﺣﺮﺍﻡ‪ ،‬ﻭﺍﺩ‪‬ﻋﺖ ﺍﻟﻘﻬﺮ ﺃﻭ ﺍﻟﻨﻮﻡ ﻭﻻ ﺑﻴﺎﻥ ﻗﻬﺮ ﻟﻬﺎ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ‬ ‫ﻷﻧﻬﺎ ﻗﺪ ‪‬‬ ‫ﻟﻬﺎ ﺑﻴﺎﻥ ﻟﻢ ﺗﻜﺮﻩ ﻭﻟﻢ ﺗﺤﺮﻡ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻜﺮﺍﻫﺔ ﻭﻗﻮﻝ ﺍﻟﺘﺤﺮﻳﻢ ﻣﺒﻨﻴﺎﻥ ﻋﻠﻰ ﺃﻥ‬ ‫ﺃﻗﺮﺕ ﺑﺰﻧﻰ ﺳﺎﺑﻖ ﻋﻠﻰ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻭﺻﺪﻗﻬﺎ ﺯﻭﺟﻬﺎ ﺃﻭ ﺷﻬﺪ ﺑﻪ ﺃﺭﺑﻊ‬ ‫ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ‪‬‬ ‫ﺗﺤﺮﻡ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﻟﺴﺒﻘﻪ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﻭﻻ ﺧﻼﻑ ﻋﻨﺪﻧﺎ ﺇﻥ ﺍﻋﺘﺮﻓﺖ‬ ‫ﺑﺎﻟﻤﻄﺎﻭﻋﺔ ﺑﻪ ﺃﻭ ﺑﺎﻟﺰﻧﻰ ﻭﻟﻮ ﺑﻴﺪﻩ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺑﺎﻟﻎ ﻟﻌﺪﻡ ﻋﻠﻤﻪ ﺑﺘﻮﺑﺘﻬﺎ ﻭﻟﻮ‬ ‫ﺃﻳﻀﺎ‬ ‫ﺗﺎﺑﺖ ﺑﻌﺪ‪ ،‬ﻗﺎﻝ ﺷﺎﺫ ﻣﻨﺎ‪ :‬ﺇﻧﻬﺎ ﻻ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﻟﺘﻘﺪﻡ ﺍﻟﺰﻧﻰ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻟﻪ ‬ ‫ﺃﻥ ﻳﻜﺬﺑﻬﺎ؛ ﻷﻧﻬﺎ ﺗﺮﻳﺪ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻣﻠﻜﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺯﺍﻟﺖ ﺑﻘﺮﺡ ﺃﻭ ﻣﺮﺽ ﺃﻭ‬ ‫ﻏﺴﻞ‪ ،‬ﺃﻱ‪ :‬ﺍﺳﺘﻨﺠﺎﺀ ﺃﻭ ﻣﻦ ﺍﺳﺘﺠﻤﺎﺭ ﺃﻭ ﻭﺛﺒﺔ ﺃﻭ ﺭﻛﻮﺏ ﺃﻭ ﻭﺗﺪ ﺃﻭ ﻗﺎﻟﺖ‪ :‬ﻭﻟﺪﺕ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٥/٦‬ ‪ ،٤٠٦‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٨٥/٢‬‬ ‫‪421‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﻴﺐ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻳﻘﻴﻢ ﻣﻌﻬﺎ‪ ،‬ﻭﺇﻥ ﺳﺄﻟﻬﺎ ﻓﻘﺎﻟﺖ‪ :‬ﺑﺰﻭﺝ‪ ،‬ﻓﺘﺒﻴﻦ‬ ‫ﻛﺬﻟﻚ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺟﺎﺯ ‬ ‫ﺃﻧﻬﺎ ﻟﻢ ﺗﺘﺰﻭﺝ ﻗﻂ‪ ،‬ﺃﻭ ﺳﺄﻟﻬﺎ ﻓﺴﻜﺘﺖ ﻓﺄﺑﺖ ﺃﻥ ﺗﺠﻴﺒﻪ ﺃﻭ ﻗﺎﻟﺖ‪ :‬ﻟﻴﺲ ﺫﻟﻚ ﻣﻦ‬ ‫ﺯﻭﺝ ﻭﻻ ﻣﻦ ﻭﺛﺒﺔ ﻭﻻ ﻣﻦ ﺭﻛﻮﺏ ﻭﻻ ﻣﻦ ﻗﺮﺡ ﻭﻻ ﻣﻦ ﻣﺮﺽ ﻭﻻ ﻭﺗﺪ ﻭﻻ ﻗﻬﺮ‬ ‫ﺃﻭ ﻋﺪﺕ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺃﻭ ﺃﻗﻞ ﻟﻢ ﺗﺤﺮﻡ؛ ﻷﻧﻬﺎ ﻟﻢ ﺗﻘﺮ ﺑﺰﻧﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻟﻮﺍ ﻟﻬﺎ‪:‬‬ ‫ﻗﺪ ﺯﻧﻴﺖ ﻓﺴﻜﺘﺖ‪ ،‬ﻻ ﺗﺤﺮﻡ ﻟﻌﺪﻡ ﺇﻗﺮﺍﺭﻫﺎ ﻭﻋﺪﻡ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺭﺍﺑﻬﺎ‬ ‫ﻧﺪﺏ ﻟﻪ ﺃﻥ ﻳﻄﻠﻘﻬﺎ‪ ،‬ﻭﺇﻥ ﺯﻧﺖ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﺳﺘﺮﺕ ﻋﻨﻪ ﻭﺣﻠﺖ ﻟﻪ‪ ،‬ﻭﺗﺤﺘﺎﻝ‬ ‫ﺇﻥ ﻻ ﻳﻤﺴﻬﺎ ﻗﺒﻞ ﺍﻟﻌﺪﺓ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻠﺰﻭﻣﻬﺎ ﻣﻦ ﻭﻁﺀ ﺑﺰﻧﺎ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻻ‬ ‫ﺇﻛﺮﺍﻫﺎ ﻟﻢ ﺗﺤﺮﻡ ﻋﻠﻴﻪ‬ ‫‬‫ﺗﺼﺮﺡ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺻﺮﺣﺖ ﻟﻪ ﻭﺻﺪﻗﻬﺎ ﻓﺎﺭﻗﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ‬ ‫ﻭﻳﺘﺮﻛﻬﺎ ﺣﺘﻰ ﺗﻌﺘﺪ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﻟﻢ ﺗﺤﺮﻡ ﻋﻨﺪ ﺑﻌﺾ ﺇﻻ ﺇﻥ ﺯﻧﺖ ﺑﺬﻱ ﻣﺤﺮﻡ ﻣﻨﻪ‬ ‫ﻓﻘﺪ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ‪ ،‬ﻭﺗﻔﺘﺪﻱ ﻣﻨﻪ ﻭﺇﻥ ﺑﻤﺎ ﻣﻠﻜﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺒﻞ‬ ‫ﺳﺮﺍ ﺑﺬﻟﻚ)‪.(١‬‬ ‫ﻫﺮﺑﺖ ﻭﺗﺨﺒﺮﻩ ‪‬‬ ‫ إذا وت ا!أة [‪ ,M ./‬أ‪ I@ !Z‬ا?‬ ‫ﺇﻥ ﺃﺗﺖ ﻣﻨﻜﻮﺣﺔ ﺑﻮﻟﺪ ﻗﺒﻞ ﺗﻤﺎﻡ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻌﻘﺪ ﺃﻭ ﺗﺤﺮﻙ ﻗﺒﻞ‬ ‫ﺗﻤﺎﻡ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ ﻣﻨﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻳﻮﻡ ﺍﻟﻌﻘﺪ ﻭﻫﻲ ﺃﺩﻧﻰ ﻣﺎ ﻳﺘﺤﺮﻙ ﺍﻟﻮﻟﺪ‪،‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪& % $ # " ! ﴿ :‬‬ ‫' ( ) *‪4 3 2 1 0 / . - , +‬‬ ‫‪] ﴾ ; : 9 8 76 5‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٣٤ :‬ﺃﻥ ﺍﻟﺬﻛﺮ ﻳﺘﺤﺮﻙ ﻟﺜﻼﺛﺔ‬ ‫ﺃﺷﻬﺮ‪ ،‬ﻭﺍﻷﻧﺜﻰ ﻷﺭﺑﻌﺔ‪ ،‬ﻓﺈﻥ ﺗﺤﺮﻙ ﻗﺒﻞ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻌﺪ ﺍﻟﺜﻼﺛﺔ ﺍﻋﺘﺰﻟﻬﺎ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﺎ ﺫﻛﺮ ﻣﻦ‬ ‫‬‫ﺗﺤﻞ ﻟﻪ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪ‬‫‬ ‫ﺫﻛﺮﺍ ﺣﻠ‪‬ﺖ ﻟﻪ ﺃﻭ ﺃﻧﺜﻰ ﻟﻢ‬ ‫ﻭﻟﺪﺕ ‬ ‫ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﺓ ﻋﻠﻰ ﻋﻤﻮﻣﻪ ﻟﻠﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﻗﺪ ﻳﺬﻛﺮﻭﻥ ﺍﻷﺭﺑﻌﺔ ﺑﻼ ﺯﻳﺎﺩﺓ‬ ‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻷﺭﺑﻌﺔ ﻓﻲ ﻛﻼﻣﻲ؛ ﻷﻥ ﺑﻌﻀﻬﻢ ﻟﻢ ﻳﺰﺩ ﺍﻟﻌﺸﺮﺓ‬‫‬‫ﻋﺸﺮﺓ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٦/٦‬ ‪.٤٠٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪422‬‬ ‫ﺍﺳﺘﻈﻬﺎﺭﺍ‪ ،‬ﺇﺫ ﺭﺑﻤﺎ ﺗﻀﻌﻒ ﺣﺮﻛﺘﻪ ﻓﻲ ﺍﻟﻤﺒﺎﺩﻱ ﻓﻼ ﻳﺤﺲ‬ ‫‬‫ﻭﺇﻧﻤﺎ ﺯﺍﺩﻫﺎ ﻣﻦ ﺯﺍﺩﻫﺎ‬ ‫‬ ‫ﺃﺻﻼ ﻟﻢ ﻳﻠﺰﻣﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ ﻗﺒﻠﻪ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﻗﺪ ﻳﻀﻌﻒ ﻓﻼ ﻳﺘﺤﺮﻙ ﻗﺒﻠﻬﺎ‬ ‫ﻓﻔﺎﺭﻗﻬﺎ ﻟﺰﻣﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﺰﻡ ﺍﻟﻮﻟﺪ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻟﻮ‬ ‫ﻃﺎﻝ ﻓﺮﺍﻗﻬﺎ ﻟﻪ ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﻔﺮﺍﻗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺑﻌﺪ ﺃﺭﺑﻊ ﺳﻨﻴﻦ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺑﻌﺪ ﻋﺎﻣﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﺑﻌﺪ ﺍﻟﻌﺪﺓ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻠﺰﻣﻪ ﻭﻻ ﺍﻟﺜﺎﻧﻲ‬ ‫ﻛﺎﻥ ﺍﺑﻦ ﺃﻣﻪ)‪.(١‬‬ ‫ﻭﻫﻞ ﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻠﺰﻭﺝ ﺍﻟﺜﺎﻧﻲ ﻧﻜﺎﺣﻬﺎ ﺑﻌﺪ ﺑﺠﺪﻳﺪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺇﺫ ﻟﻢ‬ ‫ﻳﺘﻌﻤﺪ ﺗﺰﻭﺟﻬﺎ ﺣﺎﻝ ﺣﻤﻞ‪ ،‬ﻭﻟﻢ ﺗﻌﻠﻢ ﻫﻲ ﺑﺎﻟﺤﻤﻞ ﺃﻭ ﻻ؟ ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ‬ ‫ﻋﺒﻴﺪﺓ ‪ 5‬ﻗﻮﻻﻥ ﻭﺣﻠﺖ ﻟﻸﻭﻝ‪ ،‬ﻭﺇﻥ ﻋﻠﻤﺖ ﺑﺎﻟﺤﻤﻞ ﻓﺘﺰﻭﺟﺖ ﺑﻪ ﺣﺮﻡ ﻋﻠﻴﻬﺎ‬ ‫ﻭﺣﺮﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﺮﻡ ﻋﻠﻴﻬﺎ ﻭﻻ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﻭﻛﺬﺍ ﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﺛﻢ ﺗﺤﺮﻙ‬ ‫ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﺇﻻ ﻳﻜﻦ ﻟﻬﺎ ﺯﻭﺝ ﻗﺒﻞ ﺃﻭ ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ ﻛﺎﺑﻦ‬ ‫ﺳﺒﻊ ﻭﻣﺴﺘﺄﺻﻞ ﻓﺎﻟﻮﻟﺪ ﺍﺑﻦ ﺃﻣﻪ ﻭﺣﺮﻡ ﻧﻜﺎﺣﻬﺎ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﺍﺗﻔﺎﻗﺎ ﻓﻴﻤﺎ ﻗﻴﻞ ﻭﻻ‬ ‫ﺁﻧﻔﺎ‪ ،‬ﻭﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﻤﺬﻛﻮﺭ ﻓﺈﻥ‬‫ﺍﺗﻔﺎﻕ ﻓﻲ ﺫﻟﻚ؛ ﺑﻞ ﻓﻴﻪ ﺍﻟﺨﻼﻑ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ‬ ‫ﻣﺴﻬﺎ ﻗﺒﻞ ﺍﻟﻮﺿﻊ ﻭﺑﻌﺪ ﻋﻠﻤﻪ ﺑﺘﺤﺮﻛﻪ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﺣﺮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺣﺮﻣﺖ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﺑﻌﺪ ﺍﻟﻮﺿﻊ ﺑﻼ ﺗﺠﺪﻳﺪ ﻓﻘﻮﻻﻥ‪ ،‬ﺍﻟﺼﺤﻴﺢ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺗﺤﺮﻙ ﺑﻌﺪ ﺃﺭﺑﻌﺔ ﺍﻷﺷﻬﺮ ﻭﺍﻟﻌﺸﺮ ﻭﻗﺒﻞ ﺍﻟﺴﺘﺔ ﻛﻒ ﻋﻦ ﻭﻃﺌﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﺇﻥ‬ ‫ﺗﺤﺮﻙ ﻗﺒﻠﻬﺎ ﻭﻭﻟﺪﺗﻪ ﺑﻌﺪ ﺍﻟﺴﺘﺔ ﻓﺎﻟﻮﻟﺪ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻠﺰﻭﺝ ﻗﺒﻠﻪ ﺇﻥ ﻛﺎﻥ‪ ،‬ﻭﺇﻻ ﻓﺎﺑﻦ‬ ‫ﻭﻟﺪﺍ ﻗﺒﻞ ﺍﻟﺴﺘﺔ ﻭﺁﺧﺮ ﺑﻌﺪﻫﺎ ﻓﻠﻠﺰﻭﺝ ﺍﻷﻭﻝ ﺇﻥ ﻛﺎﻥ‪ ،‬ﻭﺇﻻ ﻓﺎﺑﻨﺎ‬ ‫ﺃﻣﻪ‪ ،‬ﻭﺇﻥ ﻭﻟﺪﺕ ‬ ‫ﺃﻣﻬﻤﺎ؛ ﻷﻧﻬﻤﺎ ﺣﻤﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻶﺧﺮ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﺍﻷﻭﻝ ﺗﺒﻊ ﻟﻠﻮﻟﺪ ﺍﻟﺜﺎﻧﻲ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻷﻭﻝ ﻟﻸﻭﻝ ﺇﻥ ﻛﺎﻥ ﻭﺇﻻ ﻓﺎﺑﻦ ﺃﻣﻪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻟﻶﺧﺮ ﻭﺇﻥ ﻃﺎﻝ ﻣﺎ ﺑﻴﻦ‬ ‫ﺍﻟﺰﻭﺝ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ ﻓﺎﻟﺤﻜﻢ ﻛﺤﻜﻢ ﻗﺮﺑﻪ ﻓﺎﻟﻮﻟﺪ ﻟﻪ ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ‬ ‫ﺑﺎﻟﻄﻼﻕ‪ ،‬ﺃﻭ ﺗﺘﺰﻭﺝ ﻓﺘﻠﺪﻩ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﺴﺘﺔ ﺃﻭ ﻳﺘﺤﺮﻙ ﺑﻌﺪ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻌﺸﺮ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٧/٦‬ ‪.٤٠٨‬‬ ‫‪423‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﻴﺐ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺤﻘﻪ ﺑﻌﺪ ﺳﻨﺘﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻌﺪ ﺃﺭﺑﻊ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﺎﺭﻗﺘﻪ ﺑﻤﻮﺕ ﺃﻭ ﻃﻼﻕ‬ ‫ﺑﺎﺋﻦ ﺃﻭ ﺛﻼﺙ ﺃﻭ ﺭﺟﻌﻲ ﺃﻭ ﺑﺤﺮﻣﺔ)‪.(١‬‬ ‫ إذا ‪ Q#+‬ا!أة  اة‬ ‫ﺇﻥ ﻏﻠﻄﺖ ﻣﻔﺘﺪﻳﺔ ﺃﻭ ﻣﻄﻠﻘﺔ ﻃﻼﻗﺎ ﺭﺟﻌ ‪‬ﻴﺎ ﻣﻌﺘﺪﺓ ﺑﺎﻷﻳﺎﻡ ﻓﻲ ﺍﻟﻌﺪﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‬ ‫ﻓﺘﺰﻭﺟﺖ ﺛﻢ ﻋﻠﻤﺖ ﺑﻪ ﺟﺎﺯﺕ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻣﺎ ﻟﻢ ﺗﻨﻘﺾ ﺍﻷﻳﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺘﻲ‬ ‫ﺗﺴﺘﺄﻧﻔﻬﺎ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻐﻠﻂ‪ ،‬ﻭﻟﻮ ﻃﺎﻟﺖ ﺍﻟﻤﺪﺓ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺗﺤﺘﺎﺝ ﺍﻟﻌﺪﺓ ﺇﻟﻰ‬ ‫ﺍﻟﻨﻴﺔ ﻓﺎﺗﺘﻪ ﺑﻤﻀﻲ ﺛﻼﺛﺔ ﻗﺒﻞ ﺍﻟﻌﻠﻢ ﻟﻤﻄﻠﻘﻬﺎ ﺍﻟﺬﻱ ﺍﻓﺘﺪﺕ ﻣﻨﻪ ﺃﻭ ﺑﻼ ﻋﺪﺓ ﺇﻥ ﻟﻢ‬ ‫ﺗﻤﺲ ﻭﺇﻥ ﻣﺴﺖ ﺟﺎﺯﺕ ﻣﺮﺍﺟﻌﺘﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻤﺴﻬﺎ ﻭﻻ ﻳﻨﻈﺮ ﻣﺎ ﻳﻨﻈﺮ ﺍﻟﺰﻭﺝ‬ ‫ﻣﻦ ﺍﻣﺮﺃﺗﻪ ﺣﺘﻰ ﺗﺘﻢ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺑﺎﺋ ﻨﺎ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻭﻻ‬ ‫ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻭﻻ ﻳﺤﻠﻬﺎ ﺫﻟﻚ ﺍﻟﻤﺲ ﻟﻤﻦ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎ؛ ﻷﻧﻪ ﻭﻗﻊ ﻓﻲ ﺍﻟﻌﺪﺓ ﻭﺟﺎﺯ ﻟﻪ‬ ‫ﻭﻃﺆﻫﺎ ﻣﻦ ﺣﻴﻨﻪ ﺇﺫﺍ ﺭﺍﺟﻌﻬﺎ ﻭﻟﻢ ﻳﻤﺴﻬﺎ ﺍﻵﺧﺮ ﻭﺇﻻ ﺗﻜﻦ ﻟﻢ ﺗﻤﺲ ﺑﻞ ﻛﺎﻧﺖ ﻗﺪ‬ ‫ﻣﺴﺖ ﻟﺰﻣﺖ ﻋﺪﺓ ﻭﺍﻋﺘﺰﺍﻝ ﻣﺮﺍﺟﻊ ﻋﻦ ﺍﻟﻤﺲ ﺑﻌﺪ ﺍﺭﺗﺠﺎﻉ ﺣﺘﻰ ﺗﺘﻢ ﺍﻟﻌﺪﺓ‪،‬‬ ‫ﺳﻮﺍﺀ ﺗﻴﻘﻨﻮﺍ ﺃﻥ ﺍﻟﺜﺎﻧﻲ ﻣﺴﻬﺎ ﺃﻭ ﻟﻢ ﻳﺘﻴﻘﻨﻮﺍ ﻭﻟﻜﻦ ﺧﻼ ﺑﻬﺎ ﺃﻭ ﻏﺎﺑﻮﺍ ﻋﻦ ﻣﺠﻠﺲ‬ ‫ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻟﻢ ﻳﺘﻴﻘﻦ ﻋﺪﻡ ﺍﻟﻤﺲ‪ ،‬ﻓﻠﻮ ﻃﻠﻘﻬﺎ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﺃﻭ ﻏﺎﺏ ﻭﻛﺎﻥ ﻣﻌﻪ ﺃﻭ‬ ‫ﻣﻌﻬﺎ ﺷﺎﻫﺪﺍﻥ ﻟﻢ ﻳﻔﺎﺭﻗﺎﻫﺎ ﺃﻭ ﻟﻢ ﻳﻔﺎﺭﻗﺎﻩ ﺣﺘﻰ ﻃﻠﻘﻬﺎ ﺃﻭ ﻓﺎﺩﺍﻫﺎ ﺃﻭ ﻇﺎﻫﺮ ﻣﻨﻬﺎ ﺃﻭ‬ ‫ﺁﻟﻰ ﻣﻨﻬﺎ ﺃﻭ ﻓﺎﺭﻗﻬﺎ ﺑﻨﺤﻮ ﺫﻟﻚ ﻛﺰﻧﺎ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻪ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺯﻧﻰ ﺑﺄﻣﻬﺎ ﺃﻭ ﺑﻤﻦ‬ ‫ﺗﺤﺮﻡ ﺑﻪ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﺃﻭ ﻣﺎﺕ ﺃﻭ ﺣﺘﻰ ﻇﻬﺮ ﺃﻧﻬﺎ ﻏﻠﻄﺖ ﻓﻲ ﺍﻟﻌﺪﺓ ﻭﺭﺍﺟﻌﻬﺎ‬ ‫ﺍﻷﻭﻝ ﻓﻠﻪ ﻣﺴﻬﺎ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﺰﻣﺖ ﺍﻟﻌﺪﺓ ﻣﻦ ﻣﺲ ﺍﻟﺜﺎﻧﻲ ﻣﻊ ﺃﻧﻪ ﻓﻲ ﺍﻟﻌﺪﺓ؛‬ ‫ﻷﻧﻪ ﻧﻜﺎﺡ ﺷﺮﻋﻲ ﻣﻌﺬﻭﺭ ﻓﻴﻪ ﻫﻮ ﻭﻫﻲ ﺑﻮﻟﻲ ﻭﺷﻬﻮﺩ ﻭﺭﺿﻰ ﻭﺧﻼﺀ ﻣﻦ ﺯﻭﺝ‬ ‫ﻓﻲ ﻇﻨﻬﻤﺎ‪ ،‬ﻭﻟﻸﻭﻝ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻟﺜﻼﺛﺔ ﻛﻤﺎ ﻟﻪ ﺃﻥ ﻳﺮﺍﺟﻌﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻛﺎﻥ ﻃﻼﻕ ﺍﻟﺜﺎﻧﻲ ﺃﻭ ﻓﺪﺍﺅﻩ ﺃﻭ ﻇﻬﺎﺭﻩ ﺃﻭ ﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ﻣﻤﺎ ﺫﻛﺮﺗﻪ ‬ ‫ﺁﻧﻔﺎ ﻗﺒﻞ ﺍﻟﻤﺲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٨/٦‬ ‪.٤٠٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪424‬‬ ‫ﻣﺒﻴﺤﺎ ﻟﺪﺧﻮﻝ ﺍﻷﻭﻝ ﺑﻼ ﻋﺪﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﻌﺪﻡ ﻃﻼﻕ ﻭﻋﺪﻡ ﻇﻬﺎﺭ ﺃﻭ ﻓﺪﺍﺀ؛ ﻷﻧﻪ‬ ‫‬ ‫ﺻﺎﺋﻤﺎ ﺭﻣﻀﺎﻥ ﺃﻭ‬ ‫‬‫ﻣﺤﺮﻣﺎ ﺃﻭ‬ ‫‬‫ﻳﻜﻒ ﺍﻟﺜﺎﻧﻲ ﺑﻪ ﻋﻦ ﺍﻟﻤﺲ‪ ،‬ﻓﻜﺬﺍ ﻟﻮ ﺗﺰﻭﺟﻬﺎ ﺍﻟﺜﺎﻧﻲ‬ ‫ﻣﻌﺘﻜﻔﺎ ﻋﻨﺪ ﺑﻌﺾ‪ :‬ﻟﻸﻭﻝ ﻣﺴﻬﺎ ﺑﻼ ﻋﺪﺓ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻟﺰﻭﻡ ﺍﻟﻌﺪﺓ ﻣﻤﻦ ﺗﺰﻭﺟﻬﺎ‬ ‫‬ ‫‬ ‫ﻣﻌﺘﻜﻔﺎ؛ ﻷﻥ ﺟﻤﺎﻉ ﻫﺆﻻﺀ ﻏﻴﺮ ﻣﺤﺮﻡ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻓﻘﺪ‬ ‫ﺻﺎﺋﻤﺎ ﺭﻣﻀﺎﻥ ﺃﻭ‬ ‫‬‫ﻣﺤﺮﻣﺎ ﺃﻭ‬ ‫‬ ‫ﻳﺘﻌﻤﺪ ﺇﺑﻄﺎﻝ ﺫﻟﻚ ﻭﻳﺠﺎﻣﻌﻬﺎ ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﻓﺎﺭﻗﻬﺎ)‪.(١‬‬ ‫ إن ا‪,8‬ت ` ﻷ‪ !Z‬أو @‪!? 8 N2,‬وء‬ ‫ﺃﻳﻀﺎ ﻓﺘﺰﻭﺟﺖ ﺑﻄﻞ‪ ،‬ﻭﺇﻥ‬ ‫ﺇﻥ ﺍﻋﺘﺪﺕ ﺣﺎﺋﺾ ﺑﺎﻷﺷﻬﺮ ﻭﻇﻨﺖ ﺃﻥ ﻟﻬﺎ ﺫﻟﻚ ‬ ‫ﻣﺴﺖ ﺣﺮﻣﺖ ﺇﻻ ﺇﻥ ﺭﺃﺕ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﻋﺘﺪﺕ ﻓﻲ ﺍﻟﻮﻓﺎﺓ ﺑﺎﻟﻘﺮﻭﺀ‬ ‫ﻭﻋﺸﺮﺍ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﺖ ﻣﻦ ﻭﻗﺖ ﺣﻴﻀﻬﺎ ﻋﺸﺮﺓ‬ ‫‬‫ﺣﺘﻰ ﺃﺗﻤﺘﻬﺎ ﻭﻟﻢ ﺗﺘﻢ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‬ ‫ﻓﻤﻜﺜﺖ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻄﻬﺮﺕ ﻓﺎﻏﺘﺴﻠﺖ ﻭﺻﻠ‪‬ﺖ ﻣﻌﺘﺎﺩﻫﺎ ﺛﻢ ﺣﺎﺿﺖ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‬ ‫ﻃﻬﺮﺍ ﻛﺬﻟﻚ‪ ،‬ﺛﻢ ﺣﺎﺿﺖ ﺛﺎﻟﺜﺔ ﻛﺬﻟﻚ ﻓﺈﻧﻬﺎ ﺗﺘﺰﻭﺝ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻓﺮﺃﺕ ‬ ‫ﺇﻥ ﺭﺟﻌﺖ ﺍﻟﺜﺎﻟﺜﺔ ﺇﻟﻰ ﻋﺸﺮﺓ ﺗﺘﺰﻭﺝ ﻻﻧﺘﻘﺎﻟﻬﺎ ﺑﻨﺰﻭﻟﻬﺎ ﻣﺮﺗﻴﻦ‪ ،‬ﻭﺇﻥ ﻣﻜﺚ ﺍﻷﻭﻝ‬ ‫ﻋﻠﻴﻬﺎ ﺛﻼﺛﺔ ﻭﺍﻟﺜﺎﻧﻲ ﻋﺸﺮﺓ ﻭﺍﻟﺜﺎﻟﺚ ﻋﺸﺮﺓ ﺯﺍﺩﺕ ﺳﺒﻌﺔ ﺗﺘﻢ ﺑﻬﺎ ﺍﻷﻭﻝ ﻭﺗﺘﺰﻭﺝ‪،‬‬ ‫ﻭﺇﻥ ﻣﻜﺚ ﺍﻷﻭﻝ ﻋﺸﺮﺓ ﻭﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ ﺛﻼﺛﺔ ﺛﻼﺛﺔ ﺗﺰﻭﺟﺖ‪ ،‬ﻭﺇﻥ ﻣﻜﺚ ﺍﻷﻭﻝ‬ ‫ﻋﺸﺮﺓ ﻭﺍﻟﺜﺎﻧﻲ ﺛﻼﺛﺔ ﻭﺍﻟﺜﺎﻟﺚ ﻋﺸﺮﺓ ﻓﻼ ﺗﺘﺰﻭﺝ ﺣﺘﻰ ﺗﺘﻢ ﺳﺒﻌﺔ ﻟﺘﻤﺎﻡ ﺍﻷﻭﺳﻂ‪،‬‬ ‫ﻭﺇﻥ ﻣﺲ ﺍﻣﺮﺃﺓ ﺭﺟﺎﻝ ﻓﻠﺰﻣﺘﻬﺎ ﻋﺪﺍﺕ ﻣﺨﺘﻠﻔﺎﺕ ﺍﻋﺘﺪﺗﻬﻦ ﺍﻷﻭﻟﻰ ﻓﺎﻷﻭﻟﻰ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﺋﻬﺎ ﺛﻼﺛﺔ ﻗﺮﻭﺀ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٠٩/٦‬ ‪.٤١٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤١٥/٦‬ ‪.٤١٦‬‬ ‫‪425‬‬ ‫ب  ا‪28‬ة  ا ح‬ ‫ إ[@ ا‪2/X N8 /‬ت ا ح‬ ‫ﺇﻥ ﺃﺭﺍﺩ ﺯﻭﺝ ﺇﺛﺒﺎﺕ ﻧﻜﺎﺡ ﺍﻣﺮﺃﺓ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ﻋﻨﺪ ﺣﺎﻛﻢ ﺧﻮﻓﺎ ﻣﻦ ﺟﺤﻮﺩﻫﺎ‬ ‫ﻟﻠﺰﻭﺟﻴﺔ ﺑﺨﺒﺮ ﺍﻷﻣﻨﺎﺀ ﺃﻭ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ ﺃﻭ ﺍﺛﻨﻴﻦ ﻣﻨﻬﻢ ﻭﺃﻣﻴﻦ ﺃﻭ ﺃﻣﻴﻦ ﻭﺃﻣﻴﻨﺘﻴﻦ ﺃﻭ‬ ‫ﺃﻣﻴﻦ ﻭﺃﺭﺑﻊ ﻧﺴﻮﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ ﻣﻊ ﺃﻧﻬﻢ ﻻ ﻳﺤﻜﻢ ﺑﻬﻢ‪،‬‬ ‫ﻧﻔﻲ ﺗﻬﻤﺔ ﻣﻦ ﻳﺘﻬﻤﻪ ﺑﺎﻟﺰﻧﻰ ﺑﻬﺎ‪ ،‬ﻭﺃﻥ ﻳﺪﻓﻊ ﺑﻬﻢ ﺍﻟﺮﺟﻢ ﺃﻭ ﺍﻟﺠﻠﺪ ﺇﺫﺍ ﺍﺩ‪‬ﻋﻲ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺰﻧﻰ ﺑﻬﺎ‪ ،‬ﺃﻭ ﺷﻬﺪ ﺑﻪ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺘﺒﺮﺃ ﻣﻨﻪ ﺃﺣﺪ ﺑﻬﺎ‪ ،‬ﻭﺃﻥ ﻳﺤﻜﻢ ﻟﻪ ﺍﻟﺤﺎﻛﻢ‬ ‫ﺑﺎﻹﺭﺙ ﺇﻥ ﻟﻢ ﻳﻘﻊ ﺇﻧﻜﺎﺭ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﻣﻦ ﻭﺭﺛﺘﻬﺎ ﻭﺃﻥ ﻳﺜﺒﺖ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻓﻠﻮ‬ ‫ﺃﻧﻜﺮﻭﺍ ﺃﻭ ﻣﺎﺗﻮﺍ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺑﺤﺎﻝ ﺷﺮﻙ ﺃﻭ ﺟﻨﻮﻥ ﺃﻭ ﺑﻜﻢ ﺃﻭ ﺁﻓﺔ ﺃﻭ ﻧﺴﻮﺍ ﻟﺬﻛﺮ ﺍﻟﺤﺎﻛﻢ‬ ‫ﺃﻥ ﺷﻬﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ ﻣﻮﺟﻮﺩﺓ ﻋﻨﺪﻱ‪ ،‬ﻭﺃﻧﻪ ﻟﻌﻠﻬﻢ ﺗﺤﺪﺙ ﻟﻬﻢ ﺣﺎﻝ ﻳﺘﻮﻻﻫﻢ ﺑﻬﻢ‬ ‫ﺫﻟﻚ ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻌﻠﻬﻢ ﻓﻲ ﺍﻟﻮﻻﻳﺔ ﻋﻨﺪ ﺣﺎﻛﻢ ﺁﺧﺮ ﺃﻭ ﻟﻌﻠﻬﻢ ﻓﻲ ﺍﻟﻮﻻﻳﺔ‬ ‫ﺣﺎﻛﻤﺎ ﻳﺤﻜﻢ ﻟﻪ ﺑﺄﻫﻞ ﺍﻟﺠﻤﻠﺔ‪،‬‬ ‫‬‫ﻋﻨﺪ ﺍﻟﻮﺭﺛﺔ ﻓﻴﺠﻴﺰﻭﻧﻬﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻟﻌﻠﻪ ﻳﺠﺪ‬ ‫ﻭﻟﻮ ﻭﻗﻊ ﺇﻧﻜﺎﺭ ﻛﻤﺎ ﻫﻮ ﻗﻮﻝ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﻮﺭﺛﺔ ﻳﺠﻴﺰﻭﻧﻬﻢ ﻭﻟﻮ ﺃﻫﻞ ﺟﻤﻠﺔ‪.‬‬ ‫ﻗﺎﻝ ﻟﻪ‪ :‬ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ ﺍﻣﺮﺃﺗﻲ ﻭﺃﻧﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﺰﻭﺟﺘﻬﺎ ﻓﻴﻜﻠﻔﻪ ﺑﻴﺎ ﻧﺎ‬ ‫ﺑﺸﻬﻮﺩ ﻗﺎﺋﻠﻴﻦ ﻟﻪ‪ :‬ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻥ ﺯﻭﺟﺔ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻭﻗﺪ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻓﻴﺜﺒﺖ‬ ‫ﺳﻴﻤﺎ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺗﻔﻌﻞ ﻫﻲ‬ ‫‬‫ﺍﻟﻨﻜﺎﺡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺠﺰﻱ ﺍﻟﺨﺒﺮ ﻭﺇﻥ ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﻭﻻ‬ ‫ﻛﺬﻟﻚ ﻓﻲ ﺇﺛﺒﺎﺕ ﻧﻜﺎﺣﻪ ﻛﺬﻟﻚ ﺃﻱ‪ :‬ﺧﻮﻓﺎ ﻣﻦ ﺟﺤﻮﺩﻩ ﻭﺟﺤﻮﺩ ﻭﺍﺭﺛﻪ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤١٧/٦‬ ‪.٤١٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪426‬‬ ‫ إ‪ 3‬ر ا وج د‪28‬ى ا و‪H‬‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺯﻭﺟﺎ ﻓﺄﻧﻜﺮ ﻛﻠﻔﺖ ﺑﻴﺎ ﻧﺎ ﻭﻟﻴﺲ ﻟﻬﺎ ﻋﻠﻴﻪ ﻣﺆﻭﻧﺔ ﻓﻲ ﺍﻷﺟﻞ ﺇﻥ‬ ‫ﺃﺟﻞ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﺠﺪﻩ ﺣﻠﻒ ﺃﻧﻪ ﻟﻴﺲ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻤﻴﻦ ﻋﻠﻴﻪ ﻭﻻ ﺭﺟﻮﻉ ﻟﻬﺎ‬ ‫ﻋﻠﻴﻪ ﺑﺎﻟﻨﻔﻘﺔ ﺇﻥ ﺃﺗﺖ ﺑﺒﻴﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺗﻴﻘﻨﺖ ﺃﻧﻬﺎ ﺯﻭﺟﺘﻪ ﻭﻻ ﺑﻴﺎﻥ ﻟﻬﺎ ﻭﺣﻠ‪‬ﻔﻪ ﺍﻟﺤﺎﻛﻢ‬ ‫ﻓﺎﻟﻤﺘﺒﺎﺩﺭ ﺃﻧﻬﺎ ﻻ ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻠﻘﻬﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﻛﺎﻟﺘﻲ ﻋﺠﺰ ﺯﻭﺟﻬﺎ ﻋﻦ ﻧﻔﻘﺘﻬﺎ‬ ‫ﺃﻭ ﻏﺎﺏ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﺎﻟﻪ ﺣﻴﺚ ﺗﻨﺎﻝ ﻣﻨﻪ ﺍﻟﻨﻔﻘﺔ ﻓﻴﻄﻠﻘﻬﺎ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﻟﻮ ﻋﻠﻰ ﺷﻚ‬ ‫ﻣﻨﻪ ﻓﻲ ﻛﻮﻧﻬﺎ ﺯﻭﺟﺔ ﻟﻪ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﺃﻭ ﻳﺠﺒﺮﻩ ﻟﻠﻀﺮﻭﺭﺓ ﻋﻠﻰ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻳﺴﻘﻂ‬ ‫ﻋﻠﻴﻪ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﻤﻄﻠﻖ ﻣﻦ ﻧﻔﻘﺔ ﻭﺇﺭﺙ ﻭﻭﻟﺪ ﻓﻴﻘﻮﻝ ﻟﻪ ﺑﻌﺪ ﺃﻥ ﻳﺤﻠﻒ ﻣﺎ ﻫﻲ‬ ‫ﺯﻭﺟﺘﻪ‪ :‬ﻃﻠﻘﻬﺎ ﻭﺃﻧﺖ ﺑﺮﻱﺀ ﻣﻦ ﻧﻔﻘﺘﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻣﻦ ﺃﻥ ﺗﺮﺛﻚ ﻭﻣﻦ ﻭﻟﺪ‪ ،‬ﻭﺇﻥ‬ ‫ﺷﺎﺀ ﺣﻠﻔﻪ ﻣﻦ ﺃﻭﻝ ﻣﺮﺓ ﺑﺎﻟﻄﻼﻕ ﺑﺄﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻗﻞ‪ :‬ﻟﺌﻦ ﻛﺎﻧﺖ ﺯﻭﺟﺘﻲ ﻟﻬﻲ‬ ‫ﻃﺎﻟﻖ‪ ،‬ﻭﺫﻟﻚ ﻟﺌﻼ ﻳﻌﻄﻠﻬﺎ)‪.(١‬‬ ‫ ‪! @ ?=3‬ة ا و‪ H‬و‪2a‬‬ ‫ﻟﺰﻡ ﺇﻧﻔﺎﻕ ﺟﺎﺣﺪﺓ ﻟﻠﺰﻭﺟﻴﺔ ﻭﻛﺴﻮﺗﻬﺎ ﻭﺳﻜﻨﺎﻫﺎ ﻋﻠﻰ ‪‬‬ ‫ﻣﺪﻋﻴﻬﺎ ﺯﻭﺟﺔ؛ ﻷﻧﻬﺎ‬ ‫ﻭﻟﻮ ﺟﺤﺪﺕ ﻭﺗﻌﺎﺻﺖ ﻻ ﻳﺒﻄﻞ ﺫﻟﻚ ﺣﻘﻮﻗﻬﺎ؛ ﻷﻧﻪ ﻗﺪ ﻋﻄﻠﻬﺎ ﺑﺎﺩ‪‬ﻋﺎﺋﻪ ﺍﻟﺰﻭﺟﻴﺔ‪،‬‬ ‫ﻭﻻ ﻳﺤﻞ ﻟﻬﺎ ﻣﺎﻟﻪ ﺇﻥ ﺻﺪﻗﺖ ﻓﻲ ﺟﺤﻮﺩﻫﺎ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﺨﻞ ﺳﺒﻴﻠﻬﺎ ﻓﺈﻥ ﻃﻠﺒﺖ‬ ‫‬ ‫ﺣﻤﻴﻼ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻭﻧﺤﻮﻫﺎ ﺃﻭ ﻳﻤﻴ ﻨﺎ ﺑﺎﻟﻄﻼﻕ ﺛﻼﺛﺎ ﺃﻭ ﻃﻼﻗﺎ ﻻ ﺗﺼﺢ ﻓﻴﻪ‬ ‫ﺇﻟﻴﻪ‬ ‫ﻇﻬﺎﺭﺍ ﺃﻭ ﺇﻳﻼﺀ ﺃﻭ ﺃﻥ ﻳﺠﻌﻞ ﻟﻬﺎ ﺍﻷﻣﺮ ﺑﻴﺪﻫﺎ ﺃﻥ ﺗﻄﻠﻖ ﻧﻔﺴﻬﺎ ﺛﻼﺛﺎ ﺃﻭ‬ ‫‬‫ﺍﻟﺮﺟﻌﺔ ﺃﻭ‬ ‫ﺑﺎﺋ ﻨﺎ ﺃﻭ ﻳﺠﻌﻞ ﻟﻬﺎ ﺍﻟﺨﻴﺎﺭ ﺇﻥ ﻟﻢ ﻳﺄﺕ ﺇﻟﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﻟﻰ ﺍﻷﺟﻞ ﺑﺎﻟﺒﻴﺎﻥ ﻓﻠﻬﺎ ﺫﻟﻚ‬ ‫ﻓﻴﺤﻠﻔﻪ ﺍﻟﺤﺎﻛﻢ ﺃﻧﻪ ﺇﻥ ﻟﻢ ﻳﺄﺕ ﻟﺬﻟﻚ ﺍﻷﺟﻞ ﻓﻬﻲ ﻃﺎﻟﻖ ﺛﻼﺛﺎ‪ ،‬ﻓﺈﻥ ﺣﻠﻒ ﻭﻟﻢ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻗﺎﻝ‪ :‬ﺯﻭﺟﺘﻪ ﻃﺎﻟﻖ ﺛﻼﺛﺎ‬ ‫ﻳﺄﺕ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻴﺎﻥ ﻃﻠﻘﺖ ﺛﻼﺛﺎ‪ ،‬ﻭﻫﺬﺍ ‬ ‫ﻓﻘﺪ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﺮﺍﺩﻩ ﺑﺎﻟﻄﻼﻕ ﺛﻼﺛﺎ؛ ﻷﻧﻪ ﺃﻗﻮﻯ ﻟﻬﺎ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٤١٩/٦‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٤٣/٢‬‬ ‫‪427‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺪﻋﻮﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﺘﺤﻠﻴﻒ ﺑﺎﻟﻄﻼﻕ ﺧﻼﻑ ﺍﻷﺻﻞ ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﺇﺫﺍ ﺣﻠﻒ‬ ‫ﺍﻟﺨﺼﻢ ﺑﻪ ﻋﺰﻝ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻈﻬﺎﺭ ﻭﺍﻹﻳﻼﺀ ﻭﺍﻟﺘﺤﺮﻳﻢ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﺜﻞ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ)‪.(١‬‬ ‫  & @‪  I‬وج ا@!أة ‪ &X‬أ‪! 3‬ت‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ 5‬ﻓﻲ ﺭﺟﻞ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺛﻢ ﺃﻧﻜﺮﺕ‪ :‬ﺇﻥ ﻋﻘﺪﺓ ﺍﻟﺘﺰﻭﻳﺞ ﻗﺪ‬ ‫ﺍﻧﺤﻠﺖ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻬﺎ ﻣﺎ ﺩﺍﻣﺖ ﻓﻲ ﻣﺠﻠﺴﻬﺎ‪ ،‬ﻭﻫﻢ ﻳﺮﺍﺟﻌﻮﻧﻬﺎ ﻭﺭﺿﻴﺖ ﻗﺒﻞ ﺃﻥ ﺗﻘﻮﻡ‬ ‫ﻣﻦ ﻣﺠﻠﺴﻬﺎ‪ ،‬ﺗ ‪‬ﻢ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﺈﻥ ﺭﺿﻴﺖ ﺑﻌﺪ ﺃﻥ ﺗﻘﻮﻡ ﻣﻦ ﻣﺠﻠﺴﻬﺎ‪ ،‬ﺍﻧﺘﻘﺾ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺭﺿﺎﻫﺎ ﺑﺬﻟﻚ ﻟﻴﺲ ﺑﺸﻲﺀ)‪.(٢‬‬ ‫ ‪ 6‬ا!أة إذا أ‪! 3‬ت ا و‪H‬‬ ‫ﺗﺤﻠﻒ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺃﻧﻜﺮﺕ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﻪ ﺇﻥ ﻟﻢ ﻳﺒﻴﻦ ‪‬‬ ‫ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﺍﻟﺤﻠﻒ ﻓﻲ ﺍﻟﺼﻮﺭﺗﻴﻦ؛ ﻭﻋﻠﻴﻪ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﺣﻜﻢ‬ ‫ﻋﻠﻴﻬﺎ ﺑﺎﻟﺤﻠﻒ ﻭﻟﻮ ﻭﻗﻊ ﺍﻟﻄﻼﻕ ﺛﻼﺛﺎ ﺇﺫ ﻟﻢ ﻳﺄﺕ ﺑﺎﻟﺒﻴﺎﻥ ﻟﻸﺟﻞ؛ ﻷﻥ ﺍﻟﻴﻤﻴﻦ‬ ‫ﺣﻖ ﻟﻪ ﻋﻠﻴﻬﺎ ﻹﻧﻜﺎﺭﻫﺎ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻓﻼ ﻳﺒﻄﻠﻪ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺍﻟﻤﻌﻠﻖ ﺇﻟﻰ ﻋﺪﻡ‬ ‫ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﺒﻴﺎﻥ ﻗﺎﻟﻮﺍ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﺇﺫﺍ ﺍﺩ‪‬ﻋﻰ ﺭﺟﻞ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﺃﻧﻬﺎ ﺯﻭﺟﺘﻪ‪ ،‬ﺃﻭ‬ ‫ﺍﺩ‪‬ﻋﺖ ﺃﻧﻪ ﺯﻭﺟﻬﺎ ﻓﻌﻠﻰ ‪‬‬ ‫ﺍﻟﻤﺪﻋﻲ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﻨﻜﺮ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺩ‪‬ﻋﻰ‬ ‫ﺍﻟﺤﻲ ﻣﻨﻬﻤﺎ ﺍﻟﺘﺰﻭﻳﺞ ﻋﻠﻰ ﻭﺭﺛﺔ ﺍﻟﻤﻴﺖ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺩ‪‬ﻋﻰ ﻋﻠﻰ ﺭﺟﻞ ﺃﻧﻪ‬ ‫ﺯﻭﺟﻪ ﻭﻟﻴﺘﻪ ﺃﻭ ﺃﻣﺘﻪ ﺃﻭ ﺍﺩ‪‬ﻋﻰ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻞ ﺫﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﺯﻭﺝ ﻭﻟﻴﺘﻪ ﻓﺄﻧﻜﺮﺕ‬ ‫ﻓﺎﺩ‪‬ﻋﻰ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﻮﻟﻲ ﺃﻧﻬﺎ ﻭﻛﻠﺘﻪ ﺃﻭ ﺭﺿﻴﺖ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪ ﺍﻟﺘﺰﻭﻳﺞ ﻓﻼ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤١٩/٦‬ ‪.٤٢٠‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٠٥/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪428‬‬ ‫ﺑﺪ ﻣﻦ ﺇﺧﺮﺍﺝ ﻭﺟﻬﻬﺎ ﻋﻨﺪ ﺗﺤﻠﻴﻔﻬﺎ‬ ‫ﻗﻮﻝ ﺍﻟﻮﻟﻲ ﺃﻭ ﺍﻟﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺣﺠﺔ‪ ،‬ﻭﻻ ‬ ‫ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻥ ﺍﻟﻤﺨﺪﺭﺓ ﻭﺍﻟﺸﺮﻳﻔﺔ ﺇﺫﺍ ﻟﺰﻣﺘﻬﻤﺎ ﺍﻟﻴﻤﻴﻦ ﻳﺮﺳﻞ ﺍﻟﺤﺎﻛﻢ ﺇﻟﻴﻬﻤﺎ‬ ‫ﺛﻘﺔ ﻳﺤﻠﻔﻬﻤﺎ ﺑﻤﺤﻀﺮ ﺍﻟﺨﺼﻢ ﻓﻲ ﺑﻴﺘﻬﻤﺎ ﻣﻜﺸﻮﻓﺘﻲ ﺍﻟﻮﺟﻬﻴﻦ‪ ،‬ﻭﺃﻧﻬﻤﺎ‬ ‫ﻧﻬﺎﺭﺍ‪ ،‬ﻭﺍﻟﺤﻖ ﺃﻥ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺨﺮﻭﺝ‬ ‫ﻻ ﻳﻠﺰﻣﻬﻤﺎ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﻣﺠﻠﺲ ﺍﻟﺤﻜﻢ ‬ ‫ﻟﻸﺣﻜﺎﻡ ﻣﺘﻰ ﺩﻋﻴﺖ‪ ،‬ﻭﻟﻮ ﺑﻼ ﺇﺫﻥ ﺯﻭﺟﻬﺎ ﻛﻤﺎ ﺧﺮﺟﺖ ﻓﺎﻃﻤﺔ ﺇﻟﻰ ﺃﺑﻲ‬ ‫ﺑﻜﺮ ^ ﺗﻄﻠﺐ ﺇﺭﺛﻬﺎ ﻣﻦ ﻓﺪﻙ‪ ،‬ﻭﻫﻨﺪ ﺑﻨﺖ ﻋﺘﺒﺔ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺗﺸﻜﻮ ﻣﻦ‬ ‫ﺃﺑﻲ ﺳﻔﻴﺎﻥ ﺑﻼ ﺇﺫﻧﻪ‪ ،‬ﻭﻟﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻬﺎ ﻣﻊ ﻋﻠﻤﻪ‪ ،‬ﻭﻛﺬﺍ ﺣﺒﻴﺒﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﺗﺸﻜﻮ‬ ‫ﻣﻦ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ)‪.(١‬‬ ‫ @‪6H I‬ت ا و‪ &X H‬ﱠ‬ ‫أ[!ت   @‪2‬ت ا وج‬ ‫ﺇﻥ ﺟﺤﺪﺕ ﺍﻟﺰﻭﺟﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﻻ ﺑﻴﺎﻥ ﻟﻠﺰﻭﺝ‪ ،‬ﺛﻢ ﻣﺎﺕ ﻓﺄﻛﺬﺑﺖ‬ ‫ﻧﻔﺴﻬﺎ ﻭﺻﺪﻗﺖ ﺩﻋﻮﺍﻩ ﻓﻘﻴﻞ‪ :‬ﺗﺮﺛﻪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻓﻴﻤﺎ ﻳﻈﻬﺮ؛ ﻷﻧﻪ ﻣﺎﺕ ﻋﻠﻰ‬ ‫ﺍﺩ‪‬ﻋﺎﺀ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺗﺼﺪﻳﻘﻬﺎ ﺇﻳﺎﻩ ﺑﻌﺪ ﺍﻹﻧﻜﺎﺭ ﻭﻟﻮ ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﻣﻊ ﺍﻟﺮﻏﺒﺔ ﻓﻲ‬ ‫ﺍﻹﺭﺙ ﺇﻗﺮﺍﺭ ﺑﺎﻟﺤﻖ ﺑﻌﺪ ﺇﻧﻜﺎﺭﻩ ﻓﻀﻌﻔﺖ ﺍﻟﺘﻬﻤﺔ؛ ﻷﻧﻬﺎ ﺃﻗﺮﺕ ﺑﻤﺎ ﺍﺩ‪‬ﻋﺎﻩ ﺧﺼﻤﻬﺎ‬ ‫ﻭﻫﻮ ﺍﻟﺰﻭﺝ ﻭﻗﻴﻞ‪ :‬ﻻ ﻷﻧﻬﺎ ﻣﺘﻬﻤﺔ ﺑﺈﺭﺍﺩﺓ ﺍﻹﺭﺙ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺘﺒﺎﺩﺭ‪ ،‬ﻛﻴﻒ ﺗﺮﺟﻊ‬ ‫ﺇﻟﻰ ﺧﻼﻑ ﻣﺎ ﺣﻜﻤﺖ ﺑﻪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ؟ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺣﻠﻔﻬﺎ ﺑﻌﺪ ﺟﺤﻮﺩﻫﺎ ﺛﻢ ﻣﺎﺕ‬ ‫ﻟﻢ ﺗﺮﺙ؛ ﻷﻥ ﺗﺤﻠﻴﻔﻪ ﺇﻳﺎﻫﺎ ﻗﻄﻊ ﻟﺨﺼﻮﻣﺘﻬﺎ ﻭﺗﺴﻠﻴﻢ ﻟﻬﺎ‪ ،‬ﻓﻤﻮﺗﻪ ﺑﻌﺪﻩ ﻣﻮﺕ‬ ‫ﻋﻠﻰ ﻋﺪﻡ ﺍﺩﻋﺎﺀ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻓﺘﺼﺪﻳﻘﻬﺎ ﺑﻌﺪ ﻻ ﻳﻨﻔﻌﻬﺎ)‪.(٢‬‬ ‫ @‪ I‬أ‪ ! 3‬ا و‪ &X H‬ﱠ‬ ‫أ[!   @‪2‬ت زو‪',H‬‬ ‫ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ‪‬‬ ‫ﺗﺪﻋﻲ ﺃﻧﻪ ﺯﻭﺟﻬﺎ ﺇﻥ ﻣﺎﺗﺖ ﻭﺻﺪﻗﻬﺎ ﺑﻌﺪ‬ ‫ﻣﻮﺗﻬﺎ ﺃﻭ ﺃﻧﻪ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎ ﺃﻭ ﺑﺎﺋ ﻨﺎ ﺃﻭ ﺃﻧﻬﺎ ﺣﺮﻣﺖ ﺃﻭ ﻓﺎﺩﺍﻫﺎ ﺃﻭ ﺁﻟﻰ ﺃﻭ ﻇﺎﻫﺮ ﻣﻨﻬﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٢١/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٢٢/٦‬‬ ‫‪429‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺪﻋﻮﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﻣﺎﺗﺖ ﻓﺄﻧﻜﺮ ﻭﻻ ﺑﻴﺎﻥ ﻟﻬﺎ ﺛﻢ ﻣﺎﺕ ﻓﺄﻛﺬﺑﺖ ﻧﻔﺴﻬﺎ ﻛﺬﻟﻚ ﺃﻱ‪ :‬ﻣﺼﺪﻗﺔ ﻹﻧﻜﺎﺭﻩ‬ ‫ﻋﻠﻰ ﺍﻟﺨﻠﻒ ﻭﻣﻦ ﺑﻴﻦ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﺑﻌﺪ ﺇﻧﻜﺎﺭﻩ ﻭﻣﻮﺕ ﺻﺎﺣﺒﻪ ﻭﺭﺙ ﺑﻼ‬ ‫ﺇﺷﻜﺎﻝ‪ ،‬ﻭﻣﻦ ﺍﺩﻋﻰ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺃﻧﻬﺎ ﻣﺎﺗﺖ ﻓﻲ ﻋﺪﺓ ﻃﻼﻗﻪ ﺍﻟﺮﺟﻌﻲ ﺃﻭ ﺇﻳﻼﺋﻪ ﺃﻭ‬ ‫ﻇﻬﺎﺭﻩ ﺃﻭ ﻣﺎﺕ ﻓﺎﺩ‪‬ﻋﺖ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍﻟﻮﺍﺭﺙ‪ :‬ﺍﻟﻤﻮﺕ ﺑﻌﺪ ﺍﻟﻌﺪﺓ‪ ،‬ﺃﻭ ﻗﺎﻝ ﺍﻟﺤﻲ‪:‬‬ ‫ﻻ ﺃﻋﻠﻤﻬﺎ ﺍﻧﻘﻀﺖ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ ﻣﻊ ﻳﻤﻴﻨﻪ‪ ،‬ﺇﻻ ﺇﻥ ﺑﻴﻦ ﺍﻟﻮﺍﺭﺙ ﻭﺇﻥ ﻣﺎﺗﺖ ﻣﻌﺘﺪﺓ‬ ‫ﺑﺎﻷﻗﺮﺍﺀ ﻭﺭﺛﻬﺎ ﻭﻟﻮ ﻣﻀﺖ ﺳﻨﺔ‪ ،‬ﻣﺎ ﻟﻢ ﺗﻘﻢ ﺑﻴﻨﺔ ﺃﻧﻬﺎ ﺃﻗﺮﺕ ﺑﺎﻧﻘﻀﺎﺋﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺍﺩ‪‬ﻋﺖ ﺍﺷﺘﺮﺍﻁ ﺃﻣﺮﻫﺎ ﺑﻴﺪﻫﺎ ﻣﻌﻠﻘﺎ ﻟﻤﻌﻠﻮﻡ ﻓﺄﻧﻜﺮ ﻓﻌﻠﻴﻬﺎ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻭﺇﻥ ﺭﺩ ﺍﻷﻣﺮ‬ ‫ﺑﻴﺪﻫﺎ ﻓﻲ ﻣﻮﺿﻊ ﺃﻭ ﻭﻗﺖ ﻓﺎﺩﻋﺖ ﺃﻧﻬﺎ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ﻓﺄﻧﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻃﻠﻘﺖ‬ ‫ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺃﻭ ﻓﻲ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻘﻮﻝ ﻗﻮﻟﻬﺎ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ ﻓﻲ‬ ‫ﺍﻟﻤﻜﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻡ ﻣﻨﻪ ﺃﻭ ﻓﻲ ﺍﻟﻮﻗﺖ ﻗﺒﻞ ﺃﻥ ﻳﻨﻘﻀﻲ ﺃﻧﻬﺎ ﻃﻠﻘﺖ ﻓﻴﻪ ﻓﺎﻟﻘﻮﻝ‬ ‫ﻗﻮﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﻃﻠﻘﺖ ﻧﻔﺴﻚ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﺎﻟﺖ‪ :‬ﺛﻼﺛﺎ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺇﻟﻲ ﻋﻠﻰ ﺛﻼﺙ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻭﺍﺣﺪﺓ ﺃﻭ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﺃﻭ ﻗﺎﻝ‪:‬‬ ‫ﻗﺎﻟﺖ‪ :‬ﺭﺩﺩﺕ ﺍﻷﻣﺮ ‪‬‬ ‫ﺣﻨﺜﺖ ﺃﻧﺎ ﺑﻮﺍﺣﺪﺓ ﺃﻭ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﻭﻗﺎﻟﺖ ﺑﺜﻼﺙ‪ ،‬ﺃﻭ ﻗﺎﻟﺖ‪ :‬ﺣﻨﺜﺖ ﺑﻄﻼﻗﻲ ﺃﻭ ﺍﺩ‪‬ﻋﺖ‬ ‫ﺍﻟﺘﺤﺮﻳﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺃﻭ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﺑﻐﻴﺮ ﺷﻬﻮﺩ‪ ،‬ﺃﻭ ﺑﻨﻜﺎﺡ ﻓﺎﺳﺪ ﻓﻜﺬﺑﻬﺎ‬ ‫ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺍﻟﺒﻴﻨﺔ)‪.(١‬‬ ‫ @‪ I‬ﱠ‬ ‫اد‪ N8 N8‬زو‪ ',H‬أ‪ 3‬أ!أ' @‪ I‬ا‪G‬اق‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﻰ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺃﻧﻪ ﻓﺎﺩﺍﻫﺎ ﻓﺄﻧﻜﺮﺗﻪ ﺍﻟﻤﺮﺃﺓ ﻓﺈﻥ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ‬ ‫ﺗﺒﺮﺋﺘﻪ ﻣﻦ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻟﻪ ﺑﻴﻨﺔ ﻓﻠﻴﻐﺮﻡ ﺻﺪﺍﻗﻬﺎ ﻭﻭﻗﻊ ﻋﻠﻴﻬﺎ ﻃﻼﻕ ﺑﺎﺋﻦ‪،‬‬ ‫ﻇﻬﺎﺭﺍ ﻓﺎﺋ ﺘﺎ ﺃﻭ‬ ‫‬‫ﻛﺬﺍ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻣﻦ ﺍﺩ‪‬ﻋﻰ ﻓﺪﺍﺀ ﻣﻦ ﺯﻭﺟﺘﻪ ﺃﻭ ﻃﻼﻗﺎ ﺑﺎﺋ ﻨﺎ ﺃﻭ ﺛﻼﺛﺎ‬ ‫ﺇﻳﻼﺀ ﻛﺬﻟﻚ ﺃﻭ ﺣﺮﻣﺔ ﺃﻭ ﻃﻼﻗﺎ ﺭﺟﻌ ‪‬ﻴﺎ ﺗﻤﺖ ﻋﺪﺗﻪ ﻓﺄﻧﻜﺮﺕ ﻭﻻ ﺑﻴﺎﻥ ﻟﻪ ﺃﺟﺒﺮ ﻋﻠﻰ‬ ‫ﻃﻼﻗﻬﺎ ﺑﺎﺋ ﻨﺎ ﺑﺄﻥ ﻳﻘﻮﻝ ‬ ‫ﻣﺜﻼ‪ :‬ﻫﻲ ﻃﺎﻟﻖ ﺛﻼﺛﺎ ﺃﻭ ﻃﺎﻟﻖ ﻃﻼﻗﺎ ﺑﺎﺋ ﻨﺎ ﺃﻭ ﻃﻼﻗﺎ ﻻ ﺃﻣﻠﻚ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٢٢/٦‬ ‪.٤٢٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪430‬‬ ‫ﺭﺟﻌﺘﻪ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻟﻘﻄﻊ ﺍﻟﻌﺼﻤﺔ ﺇﻥ ﻃﻠﺒﺖ ﺫﻟﻚ ﺇﻟﻰ ﺣﺎﻛﻢ ﻭﺇﻥ ﻛﺬﺏ ﻧﻔﺴﻪ‬ ‫ﻇﻠﻤﺎ ﻟﻪ؛ ﻷﻧﻪ ﻣﻨﺎﺳﺐ ﻭﻣﻮﺍﻓﻖ ﻟﻤﺎ ﻳﺪﻋﻴﻪ‬ ‫ﺗﺮﻛﻮﻩ ﻣﻌﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﺇﺟﺒﺎﺭﻩ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ‬ ‫ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺑﺎﻟﻔﺪﺍﺀ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺟﺒﺮ ﻟﺘﺘﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ ﻭﺗﻨﻘﻄﻊ ﺍﻟﺪﻋﻮﺓ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﻳﺘﻮﺍﺭﺛﺎ‬ ‫ﻭﻻ ﺗﻌﻄﻞ ﻓﻠﻮ ﺗﻌﺎﺻﻰ ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺃﻭ ﻫﺮﺏ ﻓﻠﻴﻄﻠﻘﻬﺎ ﺍﻟﺤﺎﻛﻢ ﻃﻼﻗﺎ ﺑﺎﺋ ﻨﺎ‬ ‫ﻟﺬﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﺠﺒﺮﻩ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻪ؛ ﻷﻧﻪ ﻻ ﻳﻨﻘﻄﻊ‬ ‫ﺍﻷﻣﺮ ﺑﻪ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺇﺫ ﻟﻮ ﻃﻠﻘﻬﺎ ﺭﺟﻌ ‪‬ﻴﺎ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻪ ﺛﻢ ﻛﺬﺏ ﻧﻔﺴﻪ ﻓﻴﻤﺎ ﺍﺩ‪‬ﻋﻰ ﻣﻦ‬ ‫ﻓﺪﺍﺀ ﺃﻭ ﻧﺤﻮﻩ ﻓﺮﺍﺟﻌﻬﺎ ﻟﻢ ﺗﻨﺰﻉ ﻣﻦ ﻳﺪﻳﻪ‪ ،‬ﻓﻠﻮ ﺣﻠﻔﻪ ﺑﺎﻹﻳﻼﺀ ﻭﺍﻟﻈﻬﺎﺭ ﻟﺘﺪﺍﺭﻛﻬﺎ‪،‬‬ ‫ﻓﻜﺎﻥ ﺑﺎﻟﺒﺎﺋﻦ ﺃﻭ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﻜﻦ ﻛﻼﻡ ﺍﻟﺰﻭﺝ ﻃﻼﻗﺎ ﺇﺫﺍ ﺍﺩﻋﺎﻩ ‬ ‫ﻣﺜﻼ؛ ﻷﻧﻪ‬ ‫ﺇﺧﺒﺎﺭ ﻋﻦ ﻭﺍﻗﻊ ﻓﻴﻤﺎ ﻳﺪﻋﻴﻪ ﻻ ﺇﻧﺸﺎﺀ ﻟﻠﻄﻼﻕ‪ ،‬ﻓﻠﻢ ﺗﻜﺘﻒ ﺑﻪ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﺍﻟﻤﺮﺃﺓ ﺃﻣﺔ ﻭﺃﺭﻳﺪ ﺍﻟﺘﺤﻠﻴﻒ ﺍﻟﻘﺎﻃﻊ ﻟﻌﺼﻤﺘﻬﺎ ﺣﻠﻒ ﺑﺘﻄﻠﻴﻘﺘﻴﻦ ﻓﺘﺒﻴﻦ ﺑﻬﻤﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻧﺖ ﻛﺘﺎﺑﻴﺔ ﻓﺒﻮﺍﺣﺪﺓ ﻓﺘﺒﻴﻦ‪ ،‬ﻭﻓﻴﻤﺎ ﺗﺒﻴﻦ ﺑﻪ ﺍﻷﻣﺔ ﻭﺍﻟﻜﺘﺎﺑﻴﺔ ﺧﻼﻑ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﻳﺪ ﻗﻄﻊ‬ ‫ﺍﻟﻌﺼﻤﺔ ﺣﻠﻒ ﺍﻟﺰﻭﺝ ﺑﻤﺎ ﺗﺒﻴﻦ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻃﻠﻘﻬﺎ ﺍﻟﺰﻭﺝ ﻗﺒﻞ ﺫﻟﻚ ﻓﺮﺍﺟﻌﻬﺎ ﺃﻭ ﻟﻢ‬ ‫ﻳﺮﺍﺟﻌﻬﺎ ﺣﻠﻔﻪ ﺍﻟﺤﺎﻛﻢ ﺑﻤﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﻄﻼﻕ ﻓﺘﺒﻴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﺒﻴﻦ ﻭﺃﺧﻔﺎﻩ ﺃﻭ ﻟﻢ‬ ‫ﻳﻌﻠﻤﻮﺍ ﺃﻃﻠﻘﻬﺎ ﺃﻡ ﻻ ﻭﻛﺘﻢ‪ ،‬ﻃﻠﻘﻬﺎ ﺍﻟﺤﺎﻛﻢ ﺑﻤﺎ ﺗﺒﻴﻦ ﺑﻪ ﻣﻦ ﺛﻼﺙ ﺇﻥ ﻛﺎﻧﺖ ﺣﺮﺓ‪،‬‬ ‫ﻭﺍﺛﻨﺘﻴﻦ ﺇﻥ ﻛﺎﻧﺖ ﺃﻣﺔ‪ ،‬ﻭﻭﺍﺣﺪﺓ ﺇﻥ ﻛﺎﻧﺖ ﻣﺸﺮﻛﺔ)‪.(١‬‬ ‫ﱠ‬ ‫ا‪ I@ 8‬ا و‪IH‬‬ ‫ ا‪/‬ن ‪N8‬‬ ‫ﺧﻠﻌﺎ ﺃﻭ ﻃﻼﻗﺎ ﻓﺎﻟﺒﻴﺎﻥ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﻰ ﺍﻟﺨﻠﻊ ﺑﺸﻲﺀ ﺗﺮﺩﻩ ﻟﻪ ﻟﺰﻣﻪ‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﺖ ‬ ‫ﺍﻟﻄﻼﻕ ﻭﺑﻴﺎﻥ ﺍﻹﺑﺮﺍﺀ ﻣﻦ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻣﻦ ﺍﺩ‪‬ﻋﻰ ﻣﻨﻬﻤﺎ ﺑﻴﻨﺔ ﻏﺎﺋﺒﺔ ﺃﺟﻞ ﻟﻪ ﺑﻘﺪﺭﻫﺎ‬ ‫ﻭﻳﺤﺎﻝ ﺑﻴﻨﻬﻤﺎ ﺇﻥ ﺳ ‪‬ﻤﻰ ﻣﻌﺮﻭﻓﻴﻦ ﺟﺎﺋﺰﻳﻦ‪ ،‬ﻭﺇﻥ ﺷﻬﺪ ﻋﺪﻻﻥ ﺑﻄﻼﻗﻪ ﻓﺤﻠﻒ‬ ‫ﺯﻭﺭﺍ ﻟﻢ ﻳﻌﺘﻘﻮﺍ ﻭﻟﻢ ﻳﻄﻠﻘﻦ‪ ،‬ﻭﺗﻄﻠﻖ ﻫﻲ‬ ‫ﺑﻄﻼﻕ ﻧﺴﺎﺋﻪ ﻭﻋﺘﻖ ﻋﺒﻴﺪﻩ ﺃﻧﻬﻤﺎ ﺷﻬﺪﺍ ‬ ‫ﺇﻥ ﺃﺟﺎﺯﻫﻤﺎ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﻟﻮ ﺃﻛﺬﺑﺎ ﺃﻧﻔﺴﻬﻤﺎ ﺑﻌﺪ ﺍﻹﺟﺎﺯﺓ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻗﺎﻟﺖ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٢٣/٦‬ ‪.٤٢٤‬‬ ‫‪431‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺪﻋﻮﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻃﻠﻘﺘﻬﺎ ﻓﻘﺪ ﺻﺪﻗﺖ‪ ،‬ﻓﻘﺎﻟﺖ ﻓﻜﺬﺑﻬﺎ ﻓﻄﺎﻟﻖ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺭﺟﻌ ‪‬ﻴﺎ ﻭﺗﻤﺖ ﺍﻟﻌﺪﺓ‬ ‫ﻭﺭﺩ ﺇﻟﻴﻬﺎ ﺍﻟﻴﻤﻴﻦ ﺣﻠﻔﺖ‪ ،‬ﻭﻳﺠﺒﺮ ﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﺗﺘﻢ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺛﻼﺛﺎ ﻭﻟﻢ ﺗﻘﺮ‬ ‫ﺑﺎﻟﺰﻭﺟﻴﺔ ﻭﺍﺩ‪‬ﻋﺎﻫﺎ ﻓﻠﻴﺒﻴﻦ ﻋﻠﻴﻬﺎ‪ ،‬ﺛﻢ ﺗﺒﻴﻦ ﻋﻠﻰ ﺍﻟﻄﻼﻕ‪.‬‬ ‫ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ ﻃﻼﻗﺎ ﻭﺃﻧﻜﺮ ﻭﻻ ﺑﻴﺎﻥ ﻟﻬﺎ ﻓﺈﻥ ﻛﺎﻥ ﺭﺟﻌ ‪‬ﻴﺎ ﻓﻲ ﺍﺩ‪‬ﻋﺎﺋﻬﺎ ﺣﻠﻔﺘﻪ‬ ‫ﺟﺎﺯ ﻟﻬﺎ ﺃﻥ ﺗﻘﻴﻢ ﻣﻌﻪ ﻓﻲ ﺍﻟﻌﺪﺓ ﺑﻼ ﻣﺲ ﻭﻳﺠﺒﺮﻩ ﺍﻟﺤﺎﻛﻢ ﺃﻥ ﻳﺮﺩﻫﺎ ﺇﺯﺍﻟﺔ ﻟﻠﺸﺒﻬﺔ‬ ‫ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﺗﺪﺍﻓﻌﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻋﺖ ﻭﻻ ﺗﻘﺘﻠﻪ ﺧﻼﻓﺎ ﻟﺒﻌﺾ ﻟﻮﺟﻮﺩ ﺍﻟﺨﻼﻑ ﻓﻲ‬ ‫ﻭﺍﺣﺪﺍ ﻻ ﺗﺼﺢ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ ﺃﻭ ﺛﻼﺛﺎ ﺃﻭ‬ ‫‬‫ﺍﻟﺮﺟﻌﺔ ﺑﺎﻟﻤﺲ ﺑﻼ ﺇﺷﻬﺎﺩ ﻭﺇﻥ ﺑﺎﺋ ﻨﺎ‬ ‫ﻇﻬﺎﺭﺍ ﻓﺎﺋ ﺘﺎ ﺃﻭ ﺇﻳﻼﺀ ﻓﺎﺋ ﺘﺎ ﺃﻭ ﺣﺮﻣﺖ ﺃﻭ ﻓﺎﺩﺍﻫﺎ ﻭﺃﻳﻘﻨﺖ ﺑﻪ ﻫﺮﺑﺖ ﻣﻨﻪ ﻭﺍﻓﺘﺪﺕ‬ ‫‬ ‫ﻭﺇﻥ ﺑﻤﺎﻟﻬﺎ ﻛﻠﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺑﻴﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﻋﻤﻞ ﺑﻪ ﻭﺇﻻ ﻳﻜﻦ ﺣﻠﻔﺘﻪ ﺃﻧﻪ‬ ‫ﻣﺎ ﻃﻠﻘﻬﺎ ﺑﺎﺋ ﻨﺎ‪ ،‬ﻭﺗﻬﺮﺏ ﺃﻭ ﺗﻔﺘﺪﻱ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻬﺎ ﺃﻥ ﺗﺘﺮﻛﻪ ﺑﻼ ﺗﺤﻠﻴﻒ‪ ،‬ﻟﻌﻠﻪ‬ ‫ﺗﺪﻋﻴﻪ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻓﻌﻠﻪ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻟﻬﺎ ﺃﻥ ﺗﺄﻛﻞ ﻭﺗﺸﺮﺏ ﻭﺗﺴﻜﻦ‬‫ﻳﺨﺎﻑ ﻓﻴﻘﺮ ﺑﻤﺎ ‪‬‬ ‫ﻭﺗﻠﺒﺲ ﻣﻦ ﻣﺎﻟﻪ ﻗﺒﻞ ﺃﻥ ﺗﺤﻠﻔﻪ ﺇﺫﺍ ﻣﻨﻌﻬﺎ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻭﻻ ﺗﻘﺘﻠﻪ ﻗﺒﻞ ﺃﻥ ﺗﺤﻠﻔﻪ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻬﺎ ﺫﻟﻚ ﻛﻠﻪ ﺇﺫﺍ ﻗﻄﻌﺖ ﺍﻟﺪﻋﻮﻯ ﺑﺎﻟﺘﺤﻠﻴﻒ ﻭﻻ ﺣﻖ ﻟﻪ ﻋﻠﻴﻬﺎ ﻭﻻ‬ ‫‬ ‫ﻃﺎﻋﺔ ﻭﻻ ﻳﺮﻯ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺮﻯ ﺍﻷﺟﻨﺒﻲ ﻣﻦ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻻ ﺗﻘﺘﻠﻪ ﺇﺫﺍ ﺟﺎﺀ ﻳﻨﻈﺮ‪،‬‬ ‫ﻭﺇﺫﺍ ﺟﺎﺀ ﻳﻜﺸﻔﻬﺎ ﺃﻭ ﻳﺠﺮﺩﻫﺎ ﺩﻓﻌﺘﻪ‪ ،‬ﻭﻟﻮ ﺃﺩﻯ ﺩﻓﻌﻪ ﺇﻟﻰ ﻣﻮﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﺘﻠﻪ ﺇﺫﺍ‬ ‫ﺑﺎﻏﻴﺎ ﻋﻠﻴﻬﺎ ﻭﺗﻤﻨﻌﻪ‬ ‫ﻗﻬﺮﻫﺎ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳﺔ؛ ﻷﻧﻪ ﻳﻤﻮﺕ ﺍﻟﺮﺟﻞ ﻭﻻ ﺗﺘﻌﺮﻯ ﻭﺗﻌﺪﻩ ‬ ‫ﻣﺎ ﺍﺳﺘﻄﺎﻋﺖ ﻭﻟﻮ ﺑﻘﺘﻠﻪ ﺇﺫﺍ ﺟﺎﺀ ﻟﻠﺠﻤﺎﻉ ﻻ ﻗﺒﻞ ﺃﻭ ﺑﻌﺪ‪.‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺣﺮﻣﺖ ﻗﺒﻞ ﺗﺰﻭﺟﻬﺎ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﺫﺍ ﺣﻠﻔﺘﻪ ﻗﺎﻝ ﻟﻬﺎ ﺍﻟﺤﺎﻛﻢ‪ :‬ﺇﻥ‬ ‫ﺻﺪﻗﺖ ﻓﺎﻫﺮﺑﻲ ﺃﻭ ﺍﻓﺘﺪﻱ ﺑﻤﺎ ﻗﺪﺭﺕ‪ ،‬ﻓﺈﻥ ﻗﺒﻞ ﺍﻟﻔﺪﻳﺔ ﻗﺎﻝ ﻟﻪ‪ :‬ﺍﺗﻖ ﺍﷲ ﻓﺈﻧﻬﺎ‬ ‫ﻻ ﺗﺤﻞ ﻟﻚ ﺇﻥ ﺻﺪﻗﺖ ﻭﺇﻥ ﻛﺬﺑﺖ‪ ،‬ﻭﻗﺪ ﺃﺣﺴﻨﺖ ﺇﻟﻴﻬﺎ ﻓﻠﻚ ﻣﺎ ﺃﺳﻠﻤﺖ ﺇﻟﻴﻬﺎ‬ ‫ﻻ ﺃﻛﺜﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺒﻠﻬﺎ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺇﻥ ﺻﺪﻗﺖ ﻓﻠﻚ ﻣﺠﺎﻫﺪﺗﻪ ﺇﺫﺍ ﺃﺭﺍﺩﻙ ﻻ ﻗﺒﻞ ﺃﻭ‬ ‫ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﻏﻠﺒﻬﺎ ﻓﺎﷲ ﺃﻭﻟﻰ ﻟﻠﻌﺬﺭ‪ ،‬ﻭﻟﻜﻦ ﺗﻀﻄﺮ ﻭﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺍﺗﻖ ﺍﷲ ﻭﻻ ﺗﺤﻤﻠﻬﺎ‬ ‫ﻣﺎ ﻻ ﻳﺤﻞ‪ ،‬ﺇﻥ ﻛﺬﺑﺖ ﻓﻠﻬﺎ ﻗﺘﻠﻚ ﺇﺫﺍ ﺟﺌﺘﻬﺎ ﻟﻠﺠﻤﺎﻉ‪ ،‬ﻭﻻ ﺗﻘﺘﻠﻪ ﺑﺎﻟﺴﻢ ﻭﺗﻘﻮﻝ ﻟﻪ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪432‬‬ ‫ﺇﺫﺍ ﺟﺎﺀﻫﺎ‪ :‬ﺇﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﺟﺎﺯﻭﺍ ﻟﻲ ﻗﺘﻠﻚ‪ ،‬ﻭﻟﻬﺎ ﺃﻥ ﺗﺴﺘﻌﻴﻦ ﺑﻐﻴﺮﻫﺎ ﻭﻻ ﻳﺤﻞ‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻟﻠﺨﻼﻑ ﻓﻲ‬ ‫‬‫ﻟﻠﻐﻴﺮ‪ ،‬ﻭﻻ ﺗﻘﺘﻠﻪ ﻟﺤﺮﻣﺘﻬﺎ ﺑﺠﻤﺎﻉ ﺍﻟﺪﺑﺮ ﺃﻭ ﺍﻟﺤﻴﺾ‬ ‫ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﺘﻠﻪ ﻭﻻ ﺗﻘﺘﻠﻪ ﻗﺒﻞ ﺍﻟﺘﻜﻔﻴﺮ ﻟﻠﻈﻬﺎﺭ‪ ،‬ﻭﺇﺫﺍ ﻣﺴﻬﺎ ﻗﺒﻠﻪ ﻓﻠﻬﺎ ﻓﻲ‬ ‫ﺍﻟﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺘﻠﻪ‪ ،‬ﻭﻟﻬﺎ ﺑﻌﺪ ﺃﺟﻞ ﺍﻟﻈﻬﺎﺭ‪.‬‬ ‫‬ ‫ﺳﺒﻴﻼ ﺇﻟﻰ ﺧﺮﻭﺝ ﻣﻨﻪ ﺃﺩﺭﻛﺖ ﻋﻠﻴﻪ ﻛﻞ ﻣﺎ ﻳﻤﻮﻧﻬﺎ ﻟﺘﻌﻄﻴﻠﻬﺎ‬ ‫ﻓﺈﻥ ﻟﻢ ﺗﺠﺪ‬ ‫ﻭﺗﺄﺧﺬ ﺫﻟﻚ ﻣﻦ ﻣﺎﻟﻪ ﺇﻥ ﻟﻢ ﻳﻌﻄﻬﺎ)‪.(١‬‬ ‫ @‪ I‬ﱠ‬ ‫اد‪ Q8‬ا‪#?3‬ع ا‪ G‬وﻻ ن ‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺇﻟﻴﻪ ﻃﻼﻗﺎ ﺑﺎﺋ ﻨﺎ ﺃﻭ ﺛﻼﺛﺎ ﺃﻭ ﺣﺮﻣﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﻘﻄﻊ ﺍﻟﻌﺼﻤﺔ‬ ‫ﻓﺄﻧﻜﺮ ﻭﻻ ﺑﻴﺎﻥ ﻟﻬﺎ ﻓﺤﻠﻔﺘﻪ ﺃﻭ ﻟﻢ ﺗﺤﻠﻔﻪ ﺛﻢ ﻃﻠﺒﺘﻪ ﺑﺤﻘﻮﻗﻬﺎ ﻛﻨﻔﻘﺔ ﻭﻛﺴﻮﺓ‬ ‫ﻭﺻﺪﺍﻗﻬﺎ ﺣﻜﻢ ﺑﻴﻨﻬﻤﺎ ﻭﺃﻧﺼﻒ ﻟﻬﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﺯﻭﺟﺔ‪ ،‬ﻭﻻ ﻳﻤﺘﻨﻊ ﺍﻟﺤﺎﻛﻢ ﻣﻦ‬ ‫ﺫﻟﻚ ﺑﺴﺒﺐ ﺩﻋﻮﺍﻫﺎ؛ ﻷﻧﻬﺎ ﻟﻢ ﺗﺠﺊ ﻋﻠﻴﻬﺎ ﺑﺒﻴﺎﻥ ﻓﻄﻠﺒﻬﺎ ﺣﻖ ﺍﻟﺰﻭﺟﺔ ﺇﺑﻄﺎﻝ‬ ‫ﻟﺪﻋﻮﺍﻫﺎ ﻭﺇﺫﻋﺎﻥ ﻟﺤﻖ ﺍﻟﺰﻭﺟﻴﺔ ﻭﻟﻮ ﻗﺎﻟﺖ ﻟﺤﺎﻛﻢ‪ :‬ﺃﻋﻄﻨﻲ ﺣﻘﻲ ﻣﻦ ﻓﻼﻥ ﺯﻭﺟﻲ‬ ‫ﺃﺭﺍﺩﺕ ﺃﻧﻪ ﺯﻭﺟﻬﺎ ﻓﻲ ﺩﻋﻮﺍﻩ‪ ،‬ﺃﻭ ﺃﻧﻪ ﺯﻭﺟﻬﺎ ﻓﻴﻤﺎ ﻣﻀﻰ‪ ،‬ﻭﻟﻢ ﺗﻤﻴﺰ ﺍﻟﺤﻖ ﻫﻞ ﻫﻮ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻣﻴﺰﺕ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﺗﻪ‬ ‫‬‫ﻧﻔﻘﺔ ﺃﻭ ﻛﺴﻮﺓ ﺃﻭ ﺻﺪﺍﻕ؟ ﺃﻭ ﺟﻤﻴﻊ ﺫﻟﻚ‪ ،‬ﻭﻻ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻟﻢ ﺗﺬﻛﺮ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺫﻟﻚ؛ ﻷﻧﻬﺎ ﻗﺪ ﻧﻔﺖ ﺍﻟﺰﻭﺟﻴﺔ‬ ‫‬‫ﺑﺎﺳﻢ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻻ‬ ‫‬ ‫ﺃﻭﻻ‪ ،‬ﻓﻜﺎﻥ ﺇﺛﺒﺎﺗﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﻏﺎﻳﺔ‪ ،‬ﻭﺇﻥ ﺍﺩﻋﺎﻫﺎ ﺯﻭﺟﺔ ﻓﺼﺪﻗﺘﻪ ﺃﻭ ﻛﺬﺑﺘﻪ ﺛﻢ‬ ‫ﺻﺪﻗﺘﻪ ﻭﻟﻢ ﺗﻈﻬﺮ ﺭﻳﺒﺔ ﻟﻢ ﻳﻠﺰﻣﻨﺎ ﺍﻟﺒﺤﺚ ﻋﻦ ﺫﻟﻚ ﻭﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺒﻴﻨﺔ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ‬ ‫ﺯﻭﺟﺎ‬ ‫ﺍﺩ‪‬ﻋﺖ ﻓﺼﺪﻗﻬﺎ ﺃﻭ ﻛﺬﺑﻬﺎ ﺛﻢ ﺻﺪﻗﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﻗﻴﻞ ﻣﻦ ﺃﻥ ﺗﺴﻤﻴﺘﻬﺎ ﺇﻳﺎﻩ ‬ ‫ﺇﻗﺮﺍﺭﺍ‬ ‫‬‫ﻟﻬﺎ ﺇﻧﻤﺎ ﻫﻮ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﻗﻮﻟﻪ ﻭﺇﻧﻜﺎﺭﻩ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻌﺪ ﺫﻟﻚ ﻣﻨﻬﺎ‬ ‫ﻟﻠﺰﻭﺟﻴﺔ ﻭﺇﺫﻋﺎ ﻧﺎ ﻟﻬﺎ ﻟﻤﺎ ﺣﻜﻢ ﻟﻬﺎ ﺑﺤﻖ ﺍﻟﺰﻭﺟﺔ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٢٤/٦‬ ‪.٤٢٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٢٧/٦‬‬ ‫‪433‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺪﻋﻮﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ إن أ‪! 3‬ت ا‪ =#‬ا واج و‪ '[$‬ا‪2‬‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﻰ ﻧﻜﺎﺡ ﻃﻔﻠﺔ ﺑﻮﻟﻲ ﻭﺷﻬﻮﺩ ﻓﺄﻧﻜﺮﺕ ﻭﺻﺪﻗﻪ ﻭﻟﻴﻬﺎ ﺩﻓﻊ ﺇﻧﻜﺎﺭﻫﺎ‪،‬‬ ‫ﻭﺗﺘﺮﻙ ﺑﻴﺪﻩ ﺣﻴﻦ ﺻﺪﻗﻪ ﺇﻥ ﻟﻢ ﻳﺨﻒ ﻋﻠﻴﻬﺎ ﺇﺧﺮﺍﺝ ﻣﻦ ﺑﻼﺩﻫﺎ ﺃﻭ ﻇﻠﻢ ﻋﻠﻴﻬﺎ ﺣﺘﻰ‬ ‫ﺗﺒﻠﻎ ﻓﺘﺨﺎﺻﻢ ﻭﺇﻥ ﺃﺭﺍﺩ ﺇﺧﺮﺍﺟﻬﺎ ﺇﻟﻰ ﺑﻠﺪﻫﺎ ﺃﻭ ﺑﻠﺪ ﺃﻫﻠﻬﺎ ﻓﻠﻪ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻤﺠﻨﻮﻧﺔ‬ ‫ﻭﺍﻟﺒﻜﻤﺎﺀ ﻛﺬﻟﻚ ﺣﺘﻰ ﺗﻔﻴﻖ ﻭﺗﻨﻄﻖ ﻓﺘﺨﺎﺻﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻣﺔ ﺇﺫﺍ ﺃﻧﻜﺮﺕ ﻭﺃﺛﺒﺖ‬ ‫ﺍﻟﺴﻴﺪ ﻻ ﺗﻨﺰﻉ ﻣﻦ ﻳﺪ ﺍﻟﺰﻭﺝ ﺣﺘﻰ ﺗﻌﺘﻖ‪ ،‬ﻓﺈﺫﺍ ﻋﺘﻘﺖ ﻓﻠﻬﺎ ﺍﻟﺤﺠﺔ ﻟﻨﻔﺴﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻳﺘﺮﻛﻦ ﺑﻴﺪﻩ ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﺭﻳﺒﺔ ﺍﻟﺘﺰﻭﻳﺞ ﺑﻼ ﺷﻬﻮﺩ ‬ ‫ﻣﺜﻼ ﺃﻭ ﺑﺸﻬﻮﺩ ﻏﻴﺮ ﺟﺎﺋﺰﺓ ﺃﻭ ﺭﻳﺒﺔ‬ ‫ﻋﺪﻡ ﺍﻟﺘﺰﻭﻳﺞ ﻭﺇﻥ ﺍﺳﺘﺮﻳﺐ ﺫﻟﻚ ﻛﻠﻒ ﺑﻴﺎﻥ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻐﺖ ﺃﻭ ﺃﻓﺎﻗﺖ ﺃﻭ‬ ‫ﺗﻜﻠﻤﺖ ﺃﻭ ﻋﺘﻘﺖ ﻓﺤﺠﺘﻬﺎ ﺃﻥ ﺗﻄﺎﻟﺐ ﺍﻟﺰﻭﺝ ﺑﺒﻴﺎﻥ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﺃﻭ ﺗﺒﻴﻦ ﺃﻥ ﺷﻬﻮﺩﻩ‬ ‫ﻏﻴﺮ ﺟﺎﺋﺰﺓ‪ ،‬ﺃﻭ ﺗﺒﻴﻦ ﺷﻴ ﺌﺎ ﻳﺒﻄﻞ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺇﻥ ﺛﺒﺖ ﺍﻟﻨﻜﺎﺡ ﺑﻌﺪ ﻣﺒﺎﺣﺜﺘﻬﺎ‬ ‫ﻭﺧﺼﻮﻣﺘﻬﺎ ﻓﻠﻬﺎ ﺇﻧﻜﺎﺭ ﺍﻟﻨﻜﺎﺡ ﻭﺇﺑﻄﺎﻟﻪ ﺑﺎﻟﺒﻠﻮﻍ ﻭﺍﻟﻌﺘﻖ ﻭﺍﻟﺼﺤﻮ ﻭﺍﻟﺘﻜﻠﻢ)‪.(١‬‬ ‫ إذا ﱠ‬ ‫اد‪ N8‬ا واج !أة أ‪ I@ !fa‬ر‪.H‬‬ ‫ﺇﻥ ﺍﺧﺘﺼﻢ ﺭﺟﻼﻥ ﺃﻭ ﺃﻛﺜﺮ ﻓﻲ ﺍﻣﺮﺃﺓ ﻓﺎﺩﻋﺎﻫﺎ ﻛﻞ ﻣﻨﻬﻤﺎ ‬ ‫ﻛﻠﻔﺎ ﺑﻴﺎ ﻧﺎ ﻓﻤﻦ ﺃﺗﻰ‬ ‫ﺑﻪ ﻓﻬﻲ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﺗﻰ ﺑﻪ ﻛﻞ ﻓﺘﺎﺭﻳﺨ ﺎ‪ ،‬ﺃﻱ‪ :‬‬ ‫ﻛﻠﻔﺎ ﺗﺎﺭﻳﺨ ﺎ‪ ،‬ﻓﻤﻦ ﺳﺒﻖ ﺗﺎﺭﻳﺨﻪ ﻓﻬﻲ‬ ‫ﻟﻪ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺗﺎﺭﻳﺦ ﻷﺣﺪﻫﻤﺎ ‬ ‫ﺃﺻﻼ ﺃﻭ ﺍﺗﺤﺪﺍ ﺗﺎﺭﻳﺨ ﺎ ﺃﺟﺒﺮﺍ ﺑﻄﻼﻗﻬﺎ ﺑﺎﺋ ﻨﺎ ﺃﻭ‬ ‫ﺛﻼﺛﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺃﻭ ﻫﺮﺏ ﻓﻠﻠﺤﺎﻛﻢ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻭﺇﻥ ﻃﻠﻘﺎﻫﺎ ﻃﻼﻗﺎ‬ ‫ﺭﺟﻌ ‪‬ﻴﺎ ﺃﺟﺒﺮﺍ ﺃﻥ ﻳﻄﻠﻘﺎﻫﺎ ﺑﺎﺋ ﻨﺎ‪ ،‬ﻭﺇﻥ ﻃﻠﻘﺎﻫﺎ ﻣﺜﻨﻰ ﺃﺟﺒﺮﺍ ﺃﻥ ﻳﺰﻳﺪﺍ ﺗﻄﻠﻴﻘﺔ ﻓﺘﻜﻤﻞ‬ ‫ﺛﻼﺙ ﻟﻜﻞ ﻭﺍﺣﺪ ﻭﺣﻠﻔﺖ ﻟﻬﻤﺎ ﺇﻥ ﻟﻢ ﻳﺒﻴﻨﺎ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﺑﻴﻦ ﺃﺣﺪﻫﻤﺎ ﻟﻢ‬ ‫ﺗﺤﻠﻒ ﻟﻶﺧﺮ ﻓﺈﻥ ﺻﺢ ﺍﻟﺒﻴﺎﻥ ﻷﺣﺪﻫﻤﺎ ﻓﻬﻲ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻗﻌﺪ ﻓﻴﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻛﺎﻥ ﻓﻴﻬﺎ‬ ‫‬ ‫ﺃﺻﻼ ﻣﻦ ﺃﻗﺮﺕ ﺑﻪ ﻣﻨﻬﻤﺎ ﻭﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺇﻻ ﺇﻥ ﻗﺎﻝ ﺍﻵﺧﺮ‪ :‬ﻟﻲ ﺑﻴﺎﻥ ﻓﺈﻧﻪ ﻳﺆﺟﻞ‬ ‫ﻟﻪ ﻭﻻ ﻳﺪﺧﻞ ﻣﻦ ﺃﻗﺮﺕ ﺑﻪ ﺇﻥ ﺩﻓﻌﺖ ﺁﺧﺮ ﻭﻟﻮ ﻛﺎﻧﺖ ﺑﻴﺪﻩ ﻭﻟﺰﻣﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻤﺪﻓﻮﻉ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٢٧/٦‬ ‪.٤٢٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪434‬‬ ‫ﺍﻟﺒﻴﺎﻥ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﺎﻟﺨﻠﻒ ﻓﻲ ﻳﻤﻴﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﺑﻴﻨﺎ ﻭﻻ ﺗﺎﺭﻳﺦ ﻟﻬﻤﺎ ﺃﻭ ﻛﺎﻥ ﻟﻬﻤﺎ‬ ‫ﻗﺎﻋﺪﺍ ﻓﻴﻬﺎ؛ ﻷﻧﻪ ﻳﻠﺰﻡ‬ ‫ﺃﻗﺮﺕ ﻟﻪ ‬ ‫‪‬‬‫ﻓﺄﻗﺮﺕ ﻷﺣﺪﻫﻤﺎ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺬﻱ‬‫ﺗﺎﺭﻳﺦ ﻣﺘﺤﺪ ‪‬‬ ‫‪‬‬ ‫ﻛﻼ ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﻄﻠﻘﻬﺎ ﺑﺎﺋ ﻨﺎ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻘﻌﺪ ﺑﺈﻗﺮﺍﺭﻫﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫ @‪ I‬ﱠ‬ ‫اد‪ Q8‬ا واج !‪ 'c &X .H‬أو ا'‬ ‫ﺯﻭﺟﺎ ﻓﺄﻧﻜﺮ ﻭﻻ ﺑﻴﺎﻥ ﻟﻬﺎ‪ ،‬ﺛﻢ ﺍﺩ‪‬ﻋﺖ ﺃﺑﺎﻩ ﺃﻭ ﺍﺑﻨﻪ ﺩﻓﻌﺖ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﺖ ‬ ‫ﺍﺩ‪‬ﻋﻰ ﺯﻭﺟﺔ ﻓﺄﻧﻜﺮﺕ ﻭﻻ ﺑﻴﺎﻥ‪ ،‬ﺛﻢ ﺍﺩ‪‬ﻋﻰ ﺃﻣﻬﺎ ﺃﻭ ﺑﻨﺘﻬﺎ ﺃﻭ ﺟﺪﺗﻬﺎ‪ ،‬ﻭﺇﻥ ﻋﻠﺖ ﺃﻭ‬ ‫ﺑﻨﺖ ﻭﻟﺪﻫﺎ ﻭﺇﻥ ﺳﻔﻠﺖ ﺃﻭ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻓﺈﻧﻪ ﻳﺪﻓﻊ ﺍﺣﺘﻴﺎﻃ ﺎ ﻭﻻ ﻳﺤﻞ ﻟﻬﻦ‬ ‫ﻣﻦ ﺣﻴﺚ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺩ‪‬ﻋﺎﻫﺎ ﻓﺄﻧﻜﺮﺕ ﻭﻻ ﺑﻴﺎﻥ ﺛﻢ ﺍﺩ‪‬ﻋﺖ ﺃﺑﺎﻩ ﺃﻭ ﺍﺑﻨﻪ ﺃﻭ‬ ‫ﻧﺤﻮﻫﻤﺎ ﻛﺬﻟﻚ؛ ﻷﻥ ﺍﺩ‪‬ﻋﺎﺀ ﻛﻞ ﻳﻘﺘﻀﻲ ﺗﺤﺮﻳﻢ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﻮﺍﺣﺪﺓ ﻣﻨﻬﻦ‬ ‫ﺃﻭ ﺗﺰﻭﺟﺖ ﺑﻮﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﺲ ﺃﻭ ﻟﻢ ﻳﻜﻦ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﺗﻘﻞ‪ :‬ﺇﻧﻬﻤﺎ‬ ‫ﻋﻠﻰ ﺳﻔﺎﺡ؛ ﻷﻧﻪ ﻻ ﺑﻴﺎﻥ ﻭﻻ ﺇﻗﺮﺍﺭ‪ ،‬ﻭﺍﻟﺪﻋﻮﻯ ﻗﺪ ﺃﺑﻄﻠﻬﺎ ﺗﺰﻭﺟﻬﻤﺎ)‪.(٢‬‬ ‫ @‪ I‬ﱠ‬ ‫اد‪ Q8‬ا واج @‪ I‬ر‪ .H‬ووت دون اﻷ‪ !Z‬ا‪,‬‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﺖ ‬ ‫ﺭﺟﻼ ﻓﻜﻠﻔﺖ ﺑﻴﺎ ﻧﺎ ﻷﺟﻞ ﻓﻮﻟﺪﺕ ﺩﻭﻥ ﺍﻷﺷﻬﺮ ﺍﻟﺴﺘﺔ ﺃﻭ ﻣﻌﻬﺎ ﻣﻦ‬ ‫ﻳﻮﻡ ﺇﻗﺎﻣﺘﻬﺎ ﺍﻟﺒﻴﺎﻥ ﺃﻭ ﺗﺤﺮﻙ ﻗﺒﻞ ﺍﻷﺭﺑﻌﺔ ﺃﻭ ﻣﻌﻬﺎ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺇﻥ ﻭﻟﺪﺕ‬ ‫ﺑﻌﺪﻫﺎ ﻭﻟﻢ ﻳﺘﺤﺮﻙ ﻗﺒﻞ ﺍﻷﺭﺑﻌﺔ ﻭﻻ ﻣﻌﻬﺎ ﻟﺰﻣﻪ ﺇﻥ ﺻﺤﺖ ﺩﻋﻮﺗﻬﺎ ﻭﻭﺭﺧﺎ ﻟﻠﻌﻘﺪ‬ ‫ﻓﻜﺎﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﺷﻬﺮ ﺍﻟﺴﺘﺔ ﻣﻦ ﻳﻮﻡ ﺍﻟﻌﻘﺪ ﻟﻠﻮﻻﺩﺓ‪ ،‬ﺃﻱ‪ :‬ﺇﻟﻰ ﺍﻟﻮﻻﺩﺓ)‪.(٣‬‬ ‫ @‪ I‬ﱠ‬ ‫اد‪ /8 N8 Q8‬أ‪ '3‬زو‪H‬‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ﺇﻟﻰ ﻋﺒﺪ ﺃﻧﻪ ﺯﻭﺟﻬﺎ ﻓﺄﻧﻜﺮ ﻫﻮ ﻭﺳﻴﺪﻫﺎ ﻛﻠﻔﺖ ﺑﻴﺎ ﻧﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٢٨/٦‬ ‪.٤٢٩‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٣٠/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٣٠/٦‬ ‪.٤٣١‬‬ ‫‪435‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺪﻋﻮﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻭﻫﻮ ﺃﻥ ﺗﺒﻴﻦ ﺃﻥ ﺍﻟﻌﻘﺪ ﻭﺍﻗﻊ ﺑﺸﻬﻮﺩ ﻭﺇﺟﺎﺯﺓ ﺍﻟﺴﻴﺪ‪ ،‬ﻓﺈﻥ ﺻﺢ ﺛﺒﺖ ﺃﻧﻪ ﺯﻭﺟﻬﺎ‬ ‫ﻭﺇﻻ ﺣﻠﻒ ﺍﻟﻌﺒﺪ ﻭﺣﺪﻩ؛ ﻷﻧﻬﺎ ﺍﺩ‪‬ﻋﺖ ﺍﻟﺰﻭﺟﻴﺔ ﻋﻠﻴﻪ ﻻ ﺍﻟﺘﺰﻭﻳﺞ ﻋﻠﻰ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﺎﻧﺖ ﺍﻟﺰﻭﺟﻴﺔ ﺗﺴﺘﻠﺰﻡ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺤﻠﻒ ﺍﻟﺴﻴﺪ ﻻ ﺍﻟﻌﺒﺪ ﻟﻜﺎﻥ‬ ‫ﺃﻗﺮ ﻟﻢ ﻳﺼﺢ ﺇﻥ ﻟﻢ ﻳﺼﺪﻗﻪ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﻟﻮ ﺃﻗﺮ ﺍﻟﺴﻴﺪ ﻟﺼﺢ‬ ‫ﺻﺤﻴﺤﺎ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﻟﻮ ‪‬‬ ‫‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺗﺰﻭﻳﺞ ﺍﻟﺴﻴﺪ ﻣﺎﺽ ﻋﻠﻰ ﻣﻤﻠﻮﻛﻪ‬ ‫ﻭﻟﻮ ﺃﻧﻜﺮ ﺍﻟﻌﺒﺪ‪ ،‬ﺑﻞ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ‬ ‫ﺃﻗﺮﻩ ﺟﺎﺯ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﻟﺰﻣﻪ ﺍﻟﻨﻜﺎﺡ ﻭﻟﻮ ﺃﻧﻜﺮ ﻓﻲ ﺍﻟﺤﻜﻢ ﻭﻻ‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﺮﺽ‪ ،‬ﻭﺇﻥ ‪‬‬ ‫ﻳﻘﺮﺑﻬﺎ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﺯﻭﺟﻪ ﺑﻬﺎ‪ ،‬ﻳﺸﻬﺪ ﻟﻪ ﺑﺬﻟﻚ ﻋﺪﻻﻥ ﺃﻭ ﺃﻫﻞ‬ ‫ﺍﻟﺠﻤﻠﺔ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺻﺪﻕ ﺍﻟﺴﻴﺪ ﻭﻛﺎﻥ ﺍﻟﺴﻴﺪ ﺃﻣﻴ ﻨﺎ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﺮﺑﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﺟﺎﺯ‬ ‫ﺑﻌﺾ ﻟﻸﻣﺔ ﺃﻥ ﺗﺼﺪﻕ ﺳﻴﺪﻫﺎ ﺍﻷﻣﻴﻦ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﺇﺫﺍ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺯﻭﺟﺘﻚ ﻟﻔﻼﻥ‬ ‫ﻭﻟﻢ ﻳﻨﻜﺮ ﻓﻼﻥ‪ ،‬ﺃﻭ ﺯﻭﺟﺘﻚ ﻟﻬﺬﺍ ﻭﻟﻢ ﻳﻨﻜﺮ‪ ،‬ﻭﻛﻤﺎ ﺃﺟﺎﺯ ﺑﻌﺾ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺼﺪﻕ‬ ‫ﻭﻟﻴﻬﺎ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﺃﺟﺎﺯ ﺑﻌﺾ ﺃﻥ ﺗﺼﺪﻕ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺯﻭﺟﻚ‬ ‫ﻟﻲ ﻭﻟﻴﻚ‪ ،‬ﻭﺫﻟﻚ ﻛﻠﻪ ﺇﺫﺍ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ‪ ،‬ﻭﻭﺟﻪ ﺟﻮﺍﺯ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻤﺠﻴﺰ ﺃﻧﻪ ﻧﺰﻝ‬ ‫ﺫﻟﻚ ﻣﻨﺰﻟﺔ ﺃﻣﻮﺭ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻛﺄﻭﻗﺎﺕ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﺘﻄﻬﻴﺮ ﻟﻠﺜﻮﺏ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ‬ ‫ﻗﺎﻝ ﺃﻣﻴﻦ‪ :‬ﻗﺪ ﺯﻭﺟﻚ ﻭﻟﻴﻚ ﺃﻭ ﺳﻴﺪﻙ ﻟﻬﺬﺍ ﺃﻭ ﻟﻔﻼﻥ ﺃﻭ ﻗﺎﻝ ﻟﻠﻌﺒﺪ‪ :‬ﻗﺪ ﺗﺰﻭﺝ‬ ‫ﻟﻚ ﺳﻴﺪﻙ ﻓﻼﻧﺔ ﻟﺠﺎﺯ ﻟﻬﻤﺎ ﺗﺼﺪﻳﻘﻪ ﻭﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻣﻨﻊ ﺫﻟﻚ ﻛﻠﻪ ﺇﻻ‬ ‫ﺑﻌﺪﻟﻴﻦ ﺃﻭ ﺃﻫﻞ ﺟﻤﻠﺔ ﺣﻴﺚ ﻟﻢ ﻳﺴﺘﺮﺍﺑﻮﺍ)‪.(١‬‬ ‫ إن ﱠ‬ ‫اد‪ /8 N8‬ا واج @‪ I‬ا@!أة‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﻰ ﻋﺒﺪ ﺍﻣﺮﺃﺓ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ﻓﺄﻧﻜﺮﺕ ﻫﻲ ﻭﺳﻴﺪﻩ ﻛﻠﻒ ﺍﻟﻌﺒﺪ ﺑﻴﺎﻥ‬ ‫ﺍﻟﻨﻜﺎﺡ ﺑﻮﻟﻲ ﺃﻭ ﺳﻴﺪ ﻭﺷﻬﻮﺩ ﻭﺍﻹﺟﺎﺯﺓ ﺇﺟﺎﺯﺓ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺒﻴﻦ ﻓﻌﻠﻴﻬﺎ‬ ‫ﺍﻟﻴﻤﻴﻦ ﻟﻠﻌﺒﺪ‪ ،‬ﻟﻌﻤﻮﻡ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ‪ ،‬ﻓﻲ ﺍﻷﺣﺮﺍﺭ ﻭﺍﻟﻌﺒﻴﺪ ﻟﻠﺤﺮ ﺃﻭ‬ ‫ﻟﻠﻌﺒﺪ‪ ،‬ﻭﺫﻟﻚ ﻗﻀﺎﺀ ﻟﺤﻘﻪ ﻋﻠﻴﻬﺎ ﻓﻲ ﺇﻧﻜﺎﺭﻫﺎ‪ ،‬ﻭﻟﻮ ﺗﻌﻄﻞ ﺍﻷﻣﺮ ﻣﻊ ﺫﻟﻚ ﺑﺈﻧﻜﺎﺭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٣١/٦‬ ‪.٤٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪436‬‬ ‫ﻋﺒﺪﺍ ﻭﻫﻲ ﺃﻣﺔ ﻭﺃﻗﺮ ﺑﻪ ﺭﺑﻬﺎ ﺟﺎﺯ ﻓﻲ‬ ‫ﺣﺮﺍ ﺃﻭ ‬ ‫ﺍﻟﺴﻴﺪ ﻭﻛﺬﺍ ﺇﻥ ﺟﺤﺪﺗﻪ ﺃﻱ‪ :‬ﺍﻟﺰﻭﺝ ‪‬‬ ‫ﺍﻟﺤﻜﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺛﺒﺖ‪ ،‬ﻭﻻ ﺗﻤﻜﻨﻪ ﻣﻦ ﻧﻔﺴﻬﺎ ﺣﺘﻰ ﺗﻌﻠﻢ ﺑﻌﺪﻟﻴﻦ ﺃﻭ ﺃﻫﻞ ﺍﻟﺠﻤﻠﺔ‬ ‫ﻋﺒﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺼﺪﻕ ﺭﺑﻬﺎ ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻨﻜﺎﺡ ﺑﺸﻬﻮﺩ ﻭﺭﺿﻰ ﺍﻟﺴﻴﺪ ﺇﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ‬ ‫ﺃﻣﻴ ﻨﺎ ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﺘﻪ ﻭﺟﺤﺪ ﻫﻮ ﻭﺳﻴﺪﻫﺎ ﻛﻠﻔﺖ ﺑﺒﻴﺎﻥ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻧﻜﺎﺣﺎ ﻭﺍﺩﻋﺎﻫﺎ ﺭﺟﻞ ﻭﻗﻔﺖ ﺣﺘﻰ ﺗﺨﺎﺻﻢ‬ ‫‬‫ﺗﺒﻴﻦ ﺣﻠﻒ ﺍﻟﺰﻭﺝ ﻭﺇﻥ ﺃﺭﺍﺩﺕ ﺍﻣﺮﺃﺓ‬ ‫ﻣﻌﻪ‪ ،‬ﻓﺈﻥ ﺯﻳﻔﺖ ﺩﻋﻮﺗﻪ ﺗﺰﻭﺟﺖ ﻭﻟﻪ ﻋﻠﻴﻬﺎ ﻳﻤﻴﻦ ﻹﻧﻜﺎﺭﻫﺎ ﻣﺎ ﻳﺪﻋﻴﻪ ﻋﻠﻴﻬﺎ ﻭﻻ‬ ‫ﺑﻴﺎﻥ ﻟﻪ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺑﻴﺎﻥ ﻳﺪﻋﻴﻪ ﻓﻠﻢ ﻳﺠﺰ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺗﺤﻠﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﺫﻟﻚ‬ ‫ﻏﻴﺮ ﻣﺨﺘﺺ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻭﺟﻪ ﺍﻟﺘﺤﻠﻴﻒ‪ ،‬ﻋﻤﻮﻡ ﺣﺪﻳﺚ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ‪،‬‬ ‫ﻭﻭﺟﻪ ﻋﺪﻣﻪ ﺃﻧﻪ ﻗﺪ ﻋﻠﻖ ﺃﻣﺮﻩ ﺇﻟﻰ ﺑﻴﺎﻥ ﻳﺪﻋﻴﻪ ﻓﺈﺫﺍ ﺯﻳﻒ ﻣﺎ ﺗﻌﻠﻖ ﺑﻪ ﺍﻧﻘﻄﻊ ﺃﻣﺮﻩ‪،‬‬ ‫ﻭﻻ ﻳﺤﻞ ﻟﻠﺤﺎﻛﻢ ﺃﻥ ﻳﺴﻜﺖ ﻋﻦ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻻ ﻳﺬﻛﺮﻩ ﻟﻤﻦ ﻫﻮ ﻟﻪ ﺑﻞ ﻳﺠﺐ ﻋﻠﻴﻪ‬ ‫ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻟﻚ ﻋﻠﻰ ﺧﺼﻤﻚ ﻳﻤﻴ ﻨﺎ؛ ﻷﻧﻪ ﻣﻦ ﺗﻤﺎﻡ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﺤﻖ‬ ‫ﻟﺼﺎﺣﺒﻪ؛ ﻷﻥ ﺍﻟﻴﻤﻴﻦ ﺣﻖ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﻗﺪ ﻳﻘﺮ ﺍﻟﻤﻨﻜﺮ ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﻴﻤﻴﻦ ﻓﺈﻥ ﺃﺑﻰ ﺃﻥ‬ ‫ﻳﺨﺎﺻﻢ ﻭﻋﻄﻞ ﻭﺑﺎﻥ ﺇﺿﺮﺍﺭﻩ ﺃﻭ ﻗﺎﻝ‪ :‬ﻣﺎﺕ ﺍﻟﺸﻬﻮﺩ ﺃﻭ ﻗﺎﻝ‪ :‬ﺇﻥ ﻟﻲ ﺷﻬﻮ ﺩﺍ ﻵﺕ‬ ‫ﺑﻬﻢ ﺃﻭ ﺃﺑﻰ ﺃﻥ ﻳﺮﺩ ﺍﻟﺠﻮﺍﺏ ﺃﺟﺒﺮ ﺑﺈﻗﺎﻣﺔ ﺑﻴﺎﻧﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﺗﺰﻭﺟﺖ ﻭﺇﻥ ﺷﺎﺀ‬ ‫ﺣﻠﻔﻬﺎ‪ ،‬ﻭﺍﻷﺣﺴﻦ ﺃﻥ ﻳﺤﻠﻒ ﺑﺎﻟﻄﻼﻕ ﻣﻌﻠﻘﺎ ﺇﻟﻰ ﻣﺎ ﻳﻔﻮﺗﻬﺎ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻣﺜﻞ ﺃﻥ‬ ‫ﻳﻘﻮﻝ ﻟﻪ ﺍﻟﺤﺎﻛﻢ‪ :‬ﺍﺣﻠﻒ ﺃﻧﻚ ﺇﻥ ﻓﺎﺭﻗﺘﻨﻲ ﻓﻬﻲ ﻃﺎﻟﻖ‪ ،‬ﻓﺈﺫﺍ ﻓﺎﺭﻗﻪ ﻃﻠﻘﺖ ﻭﺍﻋﺘﺪﺕ‬ ‫ﻗﺮﻳﺒﺎ ﻛﻴﻮﻡ ﺃﻭ‬‫ﻓﺘﺰﻭﺟﺖ‪ ،‬ﻭﺃﺣﺴﻦ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﺆﺟﻞ ﻟﻪ ﺍﻟﺤﺎﻛﻢ ‬ ‫ﺃﺟﻼ ﻭﻟﻮ ‬ ‫ﻳﻮﻣﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺄﺕ ﺇﻟﻴﻪ ﺑﺒﻴﺎﻧﻪ ﺗﺰﻭﺟﺖ‪ ،‬ﻭﺃﺣﺴﻦ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﻳﻀﺮﺏ ﺃﻭ ﻳﺤﺒﺲ‬ ‫ﺣﺘﻰ ﻳﺮﺩ ﺍﻟﺠﻮﺍﺏ‪ ،‬ﻭﻳﺨﺎﺻﻢ ﺃﻭ ﻳﺒﻴﻦ ﺃﻳﻦ ﺷﻬﻮﺩﻩ ﻓﻴﺆﺟﻞ ﻟﻪ ﻣﻘﺪﺍﺭ ﺍﻟﻤﺴﺎﻓﺔ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٣٢/٦‬ ‪.٤٣٤‬‬ ‫‪437‬‬ ‫ب  ا‪ e‬و@ أ‪' r6‬‬ ‫ ا‪ e‬ا‪m‬ي ‪ *H2‬اة ‪ N8‬ا!أة‬ ‫ﺗﻌﺘﺪ ﺍﻟﻤﻄﻠﻘﺔ ﻭﻟﻮ ﻛﺎﻧﺖ ﻃﻔﻠﺔ ﺻﻐﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻋﺪﺓ ﻋﻠﻰ ﻃﻔﻠﺔ ﻻ ﻳﺠﺎﻣﻊ‬ ‫ﻣﺜﻠﻬﺎ‪ ،‬ﻭﻟﻮ ﺟﺎﻣﻌﻬﺎ‪ ،‬ﻭﻣﺜﻞ ﻗﻮﻝ ﺑﻌﺾ‪ :‬ﺇﻧﻪ ﻻ ﻋﺪﺓ ﻋﻠﻰ ﻣﻦ ﺩﻭﻥ ﺳﺒﻊ؛ ﻷﻧﻬﺎ‬ ‫ﻻ ﺗﻠﺪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﻌﺪﺓ ﻟﻼﺳﺘﺒﺮﺍﺀ ﻣﻦ ﺍﻟﻮﻟﺪ ﺇﻥ ﺧﻼ ﺑﻬﺎ ﺑﺎﻟﻎ ﻭﻟﻮ‬ ‫ﻧﻬﺎﺭﺍ ﻣﻘﻴﻤﻴﻦ ﺃﻭ‬ ‫ﻣﺠﺒﻮﺑﺎ ﺃﻭ ﺃﻓﺘﻞ ﺃﻭ ﺧﺼ ‪‬ﻴﺎ ﺃﻭ ﻓﻲ ﺭﻣﻀﺎﻥ ‬ ‫‬‫ﻣﺠﻨﻮ ﻧﺎ ﺃﻭ ﻋﻨﻴ ﻨﺎ ﺃﻭ‬ ‫ﺇﺣﺮﺍﻡ ﺃﻭ ﺍﻋﺘﻜﺎﻑ ﺃﻭ ﺣﻴﺾ ﺃﻭ ﺇﻳﻼﺀ ﺃﻭ ﻇﻬﺎﺭ ﺑﻌﺪ ﻋﻘﺪ ﻋﻦ ﻣﺠﻠﺴﻪﺃﻱ‪:‬‬ ‫ﻗﻌﺪﺍ ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ‬ ‫ﻟﻴﻼ ﻭﻗﺖ ﺍﻟﻌﻘﺪ ﻭﻻ ﻧﺎﺭ‪ ،‬ﻛﻤﺎ‬‫ﻣﺠﻠﺲ ﺍﻟﻌﻘﺪ ﻭﺷﻬﻮﺩﻩﺃﻭ ‬ ‫ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺃﻭ ﻏﺎﺑﺖ ﺍﻟﺸﻬﻮﺩ ﻭﺗﺮﻛﻮﻫﻤﺎ ﻓﻲ ﻣﺠﻠﺲ ﺍﻟﻌﻘﺪ ﻣﻊ ﻟﺰﻭﻡ ﺻﺪﺍﻕ ﻭﻭﻟﺪ‬ ‫‬ ‫ﻛﺎﻣﻼ ﺇﺫﺍ ﻗﺎﻟﺖ‪ :‬ﻟﻢ‬ ‫ﺇﻥ ﺃﺗﺖ ﺑﻪ ﻭﻟﻮ ﻗﺎﻻ‪ :‬ﺇﻧﺎ ﻟﻢ ﻧﺘﻤﺎﺱ‪ ،‬ﺇﻻ ﺍﻟﺼﺪﺍﻕ ﻓﺈﻧﻪ ﻻ ﻳﻠﺰﻡ‬ ‫ﻳﻤﺴﻨﻲ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻘﻊ ﻣﺎ ﺗﻠﺰﻡ ﺑﻪ ﺍﻟﻌﺪﺓ ﺟﺎﺯ ﻟﻬﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﷲ ﺍﻟﺘﺰﻭﺝ ﻣﻦ‬ ‫ﺣﻴﻨﻬﺎ ﺇﻥ ﻃﻠﻘﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﺍﻟﺰﻭﺝ ﻣﺎ ﻳﻠﺰﻡ ﺑﻪ ﺍﻟﻮﻟﺪ ﻟﻢ ﻳﻠﺰﻣﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬ ‫ﺍﷲ ﻓﻼ ﺣﻖ ﻋﻠﻴﻪ ﻟﻪ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺤﻜﻢ ﻓﺘﻠﺰﻡ ﺍﻟﻌﺪﺓ ﻭﺍﻟﻮﻟﺪ ﺑﺨﻠﻮﺓ ﻭﺇﻣﻜﺎﻥ ﻭﻁﺀ‪.‬‬ ‫ﻭﻟﻮ ﺍﻧﺘﻔﻴﺎ ﻣﻦ ﺍﻟﻤﺲ ﻭﺃﻗﺮﺍ ﺑﻌﺪﻣﻪ؛ ﻷﻥ ﺍﻟﻌﺪﺓ ﻗﻄﻊ ﻟﻠﺸﺒﻬﺔ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ‪،‬‬ ‫ﻭﺍﻟﻤﺲ ﻳﻘﻊ ﻣﻨﻬﻤﺎ ﻓﻼ ﻳﻜﻮﻥ ﻧﻔﻴﻬﻤﺎ ﺇﻳﺎﻩ ﺣﺠﺔ ﻋﻠﻰ ﻋﺪﻣﻪ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﻳﻠﺤﻖ ﺍﻟﺰﻭﺝ‬ ‫ﺑﺄﺩﻧﻰ ﺷﻲﺀ ﻭﻟﻮ ﻟﻢ ﻳﺼﺢ ﺍﻟﻌﻘﺪ ﺇﺫﺍ ﻟﻢ ﻳﺘﻌﻤﺪ ﺍﻟﺰﻧﻰ‪ ،‬ﻗﻴﻞ‪ :‬ﻛﻞ ﻭﻁﺀ ﻳﺪﺭﺃ ﻓﻴﻪ‬ ‫ﻋﻦ ﺻﺎﺣﺒﻪ ﺍﻟﺤﺪ ﻳﻠﺤﻖ ﻓﻴﻪ ﺍﻟﻮﻟﺪ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٥/٦‬ ‪.٣٣٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪438‬‬ ‫ ‪8‬ة اﻷ@‬ ‫ﻋﺪﺓ ﺍﻷﻣﺔ ﺑﺄﺣﺪ ﺷﻴﺌﻴﻦ‪ :‬ﺑﺎﺭﺗﻔﺎﻉ ﺍﻟﻤﻠﻚ ﻭﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﻋﺪﺗﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺼﻒ‬ ‫ﻣﻦ ﻋﺪﺓ ﺍﻟﺤﺮﺓ ﺇﻻ ﺍﻟﺤﺎﻣﻞ ﻓﺈﻧﻬﺎ ﺗﺴﺘﻮﻱ ﻣﻌﻬﺎ ﻓﻲ ﺍﻟﻤﺪﺓ ﻓﻄﻼﻗﻬﺎ ﺍﺛﻨﺘﺎﻥ ﻭﻋﺪﺗﻬﺎ‬ ‫ﺑﺎﻟﺤﻴﺾ ﺣﻴﻀﺘﺎﻥ ﻟﻌﺪﻡ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺫﻟﻚ)‪.(١‬‬ ‫ @  م ‪  r#,‬ا ‪e‬‬ ‫ﻳﻠﺰﻡ ﻧﺼﻒ ﺍﻟﻤﻬﺮ ﺍﻟﻤﺴﻤﻰ ﺑﺎﻟﺘﻄﻠﻴﻖ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‪ ،‬ﻭﺇﻻ ﻣﺘﻌﺖ ﻭﻛﺬﺍ ﺇﻥ‬ ‫ﻃﻠﻘﺖ ﻭﻟﻢ ﻳﻜﻦ ﺍﻟﻤﺴﻴﺲ ﺃﻭ ﻭﻗﻌﺖ ﺍﻟﺤﺮﻣﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﺑﻠﻌﺎﻥ ﺃﻭ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫ @ ‪ *H2‬م ا!‬ ‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻭﺑﺘﻤﺎﻡ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﻫﻮ ﻏﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ ﺃﻭ‬ ‫ﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺑﺎﻟﺤﺮﻣﺔ ﺍﻟﻤﻬﺮ‬ ‫ﻗﺪﺭﻫﺎ ﻣﻦ ﻣﺠﺒﻮﺏ ﻭﻟﻮ ﻣﻊ ﻟﻒ‪ ،‬ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ ﻭﻟﻮ ﺑﻠﻒ‪ ،‬ﻭﺗﺤﻞ ﺑﻪ ﻟﺰﻭﺝ‬ ‫ﻗﺒﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺗﻌﺘﺪ ﻭﺗﺤﺼﻦ ﺑﻪ ﻭﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﻢ ﻟﻤﺠﺮﺩ ﺍﻻﻫﺘﻤﺎﻡ؛ ﻷﻥ ﺍﻟﻮﻁﺀ‬ ‫ﺍﻟﺘﺎﻡ ﺃﻛﻤﻞ ﺣﺎﻝ ﻻ ﻟﻠﺤﺼﺮ؛ ﻷﻥ ﺍﻟﻌﺪﺓ ﺗﻠﺰﻡ ﺑﻤﺲ ﺍﻟﺬﻛﺮ ﻭﻟﻮ ﻓﻲ ﻏﻴﺮ ﺍﻟﻔﺮﺝ‪،‬‬ ‫ﻭﻛﺬﺍ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻛﻤﺎ ﻳﻠﺰﻣﺎﻥ ﺑﻐﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻮﻟﺪ ﻭﻋﺪﺩ ﺍﻟﻄﻼﻕ ﻳﻠﺰﻣﺎﻥ‬ ‫ﺑﺎﻟﺬﻛﺮ ﻓﻲ ﺍﻟﻔﺮﺝ ﻭﻟﻮ ﺑﻼ ﻏﻴﻮﺑﺔ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻭﻷﻥ ﻣﻦ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺟﻞ ﺗﺤﺮﻡ‬ ‫ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﺍﺑﻨﻪ ﻭﻟﻮ ﻟﻢ ﻳﻤﺲ‪ ،‬ﻭﻣﺎ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ﺗﺤﺮﻡ ﺃﻣﻬﺎ ﻭﻟﻮ ﺑﻼ ﻣﺲ ﻭﺍﺑﻨﺘﻬﺎ‬ ‫ﺑﻤﺲ ﻭﻟﻮ ﺑﺎﻟﻴﺪ ﺑﺸﻬﻮﺓ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﻔﺮﺝ ﺃﻭ ﺑﺎﻟﺬﻛﺮ ﻣﻄﻠﻘﺎ)‪.(٣‬‬ ‫ @  م ' اﻹ‪G‬ن‬ ‫ﻟﺰﻡ ﺇﺣﺼﺎﻥ ﺑﻮﻁﺀ ﺣﺮﺓ ﻭﻃ ﺌﺎ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻓﻠﻮ ﺯﻧﻰ ﻟﺮﺟﻢ‪ ،‬ﻭﺣﺮﻣﺔ ﻣﺎ ﻭﻟﺪﻫﻤﺎ ﻣﻦ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٥٤/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٦/٦‬ ‪.٣٣٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٣٧/٦‬‬ ‫‪439‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻤﺴﻴﺲ ﻭﻣﺎ ﺃﻟﺤﻖ ﺑﻪ‬ ‫ﺁﺑﺎﺀ ﻭﺃﻣﻬﺎﺕ ﻭﻟﻮ ﻋﻠﻮﺍ ﻭﻣﺎ ﻭﻟﺪ ﻣﻦ ﺃﺑﻨﺎﺀ ﻭﺑﻨﺎﺕ ﻭﻟﻮ ﺳﻔﻠﻮﺍ؛ ﺗﻌﻠﻴﻖ ﺍﻟﺤﺮﻣﺔ ﺑﺘﺎﻡ‬ ‫ﺍﻟﻮﻁﺀ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟﻤﺠﻤﻮﻉ‪ ،‬ﻻ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ؛ ﻷﻧﻪ ﻟﻴﺴﺖ ﺣﺮﻣﺔ ﻛﻞ ﻣﻤﺎ‬ ‫ﻭﻟﺪﻫﻤﺎ ﻭﻣﺎ ﻭﻟﺪﺍﻩ ﻣﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺍﻟﻮﻁﺀ ﺍﻟﺘﺎﻡ‪ ،‬ﻓﺈﻥ ﺍﻷﻡ ﺗﺤﺮﻡ ﺑﻤﺠﺮﺩ ﺍﻟﻌﻘﺪ ﻋﻠﻰ‬ ‫ﺍﻟﺒﻨﺖ‪ ،‬ﻧﻌﻢ ﺍﻟﺒﻨﺖ ﻭﻣﺎ ﻭﻟﺪ ﺍﻟﺰﻭﺝ ﻭﻣﺎ ﻭﻟﺪﻩ ﻳﺤﺮﻣﻮﻥ ﺑﺎﻟﺘﺎﻡ ﻋﻨﺪ ﺑﻌﺾ‪،‬‬ ‫ﻭﺍﻟﻤﺸﻬﻮﺭ ﺃﻥ ﻣﺎ ﻭﻟﺪ ﺍﻟﺰﻭﺝ ﻭﻣﺎ ﻭﻟﺪﻩ ﻳﺤﺮﻣﺎﻥ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻭﺍﻟﺒﻨﺖ ﺑﻤﺲ ﺍﻷﻡ ﺑﺎﻟﻴﺪ‬ ‫ﻓﻲ ﺍﻟﻔﺮﺝ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﺒﺪﻥ ﺑﺸﻬﻮﺓ‪ ،‬ﻭﺑﺎﻟﺬﻛﺮ ﻓﻲ ﺍﻟﺒﺪﻥ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ ﺑﻨﻴﻨﺎ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻤﺠﻤﻮﻉ)‪.(١‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ ﻓﺎﻟﺤﻜﻢ ‬ ‫ @‪ !Z‬ا و‪  H‬ا‪h‬ر أو اﻹﻼء‬ ‫ﺣﺮﻣﺖ ﺯﻭﺟﺔ ﺇﻥ ﻇﺎﻫﺮ ﻣﻨﻬﺎ ﺯﻭﺝ ﺃﻭ ﺁﻟﻰ ﻭﻟﻢ ﻳﻜﻔﺮ‪ ،‬ﺃﻭ ﻃﻠﻘﻬﺎ ﻭﻟﻢ ﻳﺮﺍﺟﻊ‬ ‫ﻓﻜﺎﻥ ﺫﻟﻚ ﺍﻟﻤﺲ ﻗﺒﻞ ﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﺃﻭ ﻗﺒﻞ ﺗﻜﻔﻴﺮ ﺍﻟﻈﻬﺎﺭ ﺃﻭ ﺑﻌﺪ ﺍﻹﻳﻼﺀ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺣﻠﻒ ﺑﻄﻼﻗﻬﺎ ﻋﻠﻰ ﻓﻌﻞ ﺷﻲﺀ ﺃﻭ ﺗﺮﻛﻪ ﻓﺤﻨﺚ‪ ،‬ﻭﺟﺎﻣﻌﻬﺎ ﻗﺒﻞ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻭﻣﺲ ﺫﻟﻚ‬ ‫ﺍﻟﻤﺴﻴﺲ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻳﺮﺍﺟﻊ ﻓﻴﻬﺎ ﻛﺎﻟﻄﻼﻕ ﻭﻣﺲ ﻗﺒﻞ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﺗﺎ ‪‬ﻣﺎ ﻟﻢ ﺗﺤﺮﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ ﺑﺪﺧﻮﻟﻪ ﻭﻟﻮ ﻟﻢ ﺗﻐﺐ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻓﻌﻠﻰ ﺍﻷﻭﻝ ﺇﻥ ﻛﻔﺮ‬ ‫ﻟﻠﻈﻬﺎﺭ ﺑﻌﺪ ﻏﻴﺮ ﺍﻟﺘﺎﻡ‪ ،‬ﻭﻣﺲ ﻗﺒﻞ ﻣﻀﻲ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﻳﻮﻡ ﻇﺎﻫﺮ ﺣﻠﺖ ﻟﻪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺍﻟﻤﺬﻫﺐ؛ ﺗﺤﺮﻳﻢ ﺍﻟﻤﻄﻠﻘﺔ ﺇﺫﺍ ﺟﺎﻣﻌﻬﺎ‬ ‫ﺇﻥ ﺭﺍﺟﻊ ﻣﻄﻠﻘﺘﻪ ﺑﻌﺪ ﻏﻴﺮ ﺍﻟﺘﺎﻡ ‬ ‫ﻋﻤﺪﺍ‪،‬‬ ‫ﺯﻭﺟﻬﺎ ﻭﻟﻮ ﻏﻴﺮ ﺗﺎﻡ ﻗﺒﻞ ﺍﻟﻤﺮﺍﺟﻌﺔ‪ ،‬ﻭﻟﻮ ﻓﻲ ﻏﻴﺮ ﻓﺮﺟﻬﺎ ﺃﻭ ﻣﺲ ﻓﺮﺟﻬﺎ ﺑﻴﺪﻩ ‬ ‫ﺑﻼ ﺿﺮﻭﺭﺓ ﻃﺐ ﺗﻌﻴﻦ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺗﻨﺠﻴﺔ ﻭﺗﺤﻠﻴﻞ ﻟﻤﻄﻠﻘﺔ ﺛﻼﺛﺎ ﻟﻤﻦ ﻃﻠﻘﻬﺎ ﻟﻜﻦ‬ ‫ﺑﺘﺠﺪﻳﺪ‪ ،‬ﻭﺗﺤﻠﻴﻞ ﻣﻦ ﺍﻟﻤﻈﺎﻫﺮ ﺃﻭ ﺍﻟﻤﻮﻟﻲ ﻟﻬﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﻓﻠﻮ ﻣﺴﻬﺎ ﻏﻴﺮ ﺗﺎﻡ ﺑﻌﺪ ﺍﻟﺘﻜﻔﻴﺮ‬ ‫ﻭﻟﻢ ﻳﻤﺲ ﺗﺎ ‪‬ﻣﺎ ﺣﺘﻰ ﻣﻀﺖ ﺍﻷﺭﺑﻌﺔ ﻭﻫﻮ ﺣﺎﺿﺮ ﻗﺎﺩﻡ ﻟﻢ ﺗﺤﻞ ﻟﻪ ﺇﻻ ﺑﺠﺪﻳﺪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺤﻞ‪ ،‬ﻓﻠﻮ ﺁﻟﻰ ﺃﻥ ﻻ ﻳﻤﺴﻬﺎ ﻓﻤﺴﻬﺎ ﻏﻴﺮ ﺗﺎﻡ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﻟﻢ‬ ‫ﻳﻜﻦ ﻓﺎﺀ ﻭﻗﻴﻞ‪ :‬ﻗﺪ ﻓﺎﺀ ﺑﺬﻟﻚ ﻓﻬﻲ ﺯﻭﺟﺘﻪ ﻭﺍﻧﻘﻄﺎﻉ ﻓﺮﺍﺵ ﺍﻷﻭﻝ ﻭﻟﺒﻨﻪ ﺇﻥ ﻟﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٣٣٨/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪440‬‬ ‫ﻳﺘﺤﺮﻙ ﺍﻟﻮﻟﺪ ﻗﺒﻞ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﺃﻭ ﻳﻮﻟﺪ ﻗﺒﻞ ﺍﻟﺴﺘﺔ ﻭﺍﻟﺴﺮﻳﺔ ﻛﺎﻟﺰﻭﺟﺔ ﻓﻲ ﺍﻟﺒﻌﺾ‬ ‫ﻭﻫﻮ ﺍﻟﻌﺪﺓ ﻭﺍﻟﻮﻟﺪ ﻭﺍﻻﻏﺘﺴﺎﻝ ﻭﺣﺮﻣﺔ ﻣﺎ ﻭﻟﺪﺕ‪ ،‬ﻭﻣﺎ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻃﻠﻖ‬ ‫ﺳﺮﻳﺘﻪ ﻓﺘﺨﺮﺝ ﺣﺮﺓ ﻋﻨﺪ ﺟﺎﺑﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻟﻜﻦ ﻻ ﻳﻄﺆﻫﺎ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻄﺆﻫﺎ ﻭﻻ‬ ‫ﻳﺒﻴﻌﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻣﺎﺕ ﻋﺘﻘﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻄﺆﻫﺎ ﻭﻳﺒﻴﻌﻬﺎ ﻭﻻ ﺗﺨﺮﺝ ﺣﺮﺓ ﺇﻻ ﺇﻥ ﻧﻮﻯ‬ ‫ﺍﻟﺘﺤﺮﻳﺮ)‪.(١‬‬ ‫ @  * ‪ I@ N8‬ا‪ *G,+‬ا@!أة‬ ‫ﺛﺒﺖ ﻟﺰﻭﻡ ﺍﻟﺤﺪ‪ ،‬ﺃﻱ‪ :‬ﺟﻠﺪ ﺃﻭ ﺭﺟﻢ ﻭﻋﻘﺮ ﺑﻐﺼﺐ‪ ،‬ﻋﻠﻰ ﻣﻦ ﻋﺎﺷﺮ ﻣﻌﺎﺷﺮﺓ‬ ‫ﺗﺎﻣﺔ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻏﻴﺮ ﺗﺎﻡ ﻟﻢ ﻳﻠﺰﻡ ﺇﻻ ﻧﻜﺎﻝ ﺃﻭ ﺗﻌﺰﻳﺮ ﻭﻛﻔﺮ ﻟﻠﻨﻌﻤﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﻔﺮﺍ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﻏﻴﺮ ﺍﻟﻔﺮﺝ ﻭﺑﺎﻟﻴﺪ ﺑﺸﻬﻮﺓ ﻓﻲ ﺍﻟﺒﺪﻥ‬ ‫‬‫ﻛﺎﻥ ﻏﻴﺮ ﺗﺎﻡ ﻟﻜﺎﻥ‬ ‫ﻣﻄﻠﻘﺎ ﻭﻣﻐﻠﻈﺔ ﻋﻨﺪ ﺟﻤﻬﻮﺭﻧﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﺗﺎﻡ ﺃﻭ ﻓﻲ ﻏﻴﺮ ﺍﻟﻔﺮﺝ ﻟﺰﻣﺖ ﻋﻨﺪ‬ ‫ﻣﻦ ﻗﺎﻝ ﻣﻨﺎ ﺑﻠﺰﻭﻡ ﺍﻟﻤﻐﻠﻈﺔ ﺑﻜﻞ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻡ ﺍﻟﻤﺮﺳﻠﺔ ﺑﺎﻟﻜﺒﻴﺮﺓ ﻭﻟﻮ ﺯﻧﺎ‬ ‫ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﻮﺑﺔ ﻓﻘﻂ‪ ،‬ﺇﺫ ﻟﻢ ﻳﺮﺩ ﺍﻟﻨﺺ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻰ ﻟﺰﻭﻡ ﺍﻟﻜﻔﺎﺭﺓ ﺑﻜﻞ‬ ‫ﻛﺒﻴﺮﺓ‪ ،‬ﻭﺍﻟﻘﺎﺋﻞ ﺑﺎﻟﻤﻐﻠﻈﺔ ﺑﻜﻞ ﻛﺒﻴﺮﺓ ﻗﺎﺱ ﻋﻠﻰ ﻧﻘﺾ ﺍﻟﻤﻴﺜﺎﻕ‪ ،‬ﻭﻋﻠﻰ ﻛﻔﺎﺭﺓ‬ ‫ﺍﻟﻘﺘﻞ ﻭﺍﻟﻈﻬﺎﺭ‪ ،‬ﻭﺍﻟﻘﺎﺋﻞ ﺑﺎﻟﻤﺮﺳﻠﺔ ﻗﺎﺱ ﻋﻠﻰ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ‪ :‬ﺃﻧﻪ ﻳﻠﺰﻡ ﻣﺎ ﺫﻛﺮﻩ‬ ‫ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺑﺘﺎﻡ ﺍﻟﻮﻁﺀ ﻓﺘﺠﺘﻤﻊ ﺍﻟﻤﺴﺎﺋﻞ‪ ،‬ﻭﺑﺪﻭﻥ ﺍﻟﺘﺎﻡ ﻳﺤﺼﻞ ﺑﻌﻀﻬﺎ ﺩﻭﻥ‬ ‫ﺑﻌﺾ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺑﺰﻧﺎ ﺑﻤﻄﺎﻭﻋﺔ ﻭﻫﻲ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﻤﺲ ﺍﻷﻭﻝ‬ ‫ﻟﺰﻭﺟﺔ ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻭﺇﻥ ﺩﻭﻥ ﻓﺮﺟﻬﺎ ﻭﺑﻤﺴﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻔﺮﺝ ﻭﺇﻥ ﺑﻴﺪ‪ ،‬ﻭﺇﻥ ﻣﺴﻪ ﺑﻐﻴﺮ‬ ‫ﺍﻟﺬﻛﺮ ﻭﺍﻟﻴﺪ‪ ،‬ﻭﺇﻥ ﺑﺸﻬﻮﺓ ﻟﻢ ﻳﻠﺰﻣﻪ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﻭﺑﻨﻈﺮ ﻟﺒﺎﻃﻨﻪ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻡ ﺍﻟﺼﺪﺍﻕ ﺇﻻ ﺑﻐﻴﻮﺑﺔ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻭﻫﻮ ﻟﻘﻮﻣﻨﺎ‪ ،‬ﻭﻟﺰﻡ‬ ‫ﺟﻤﻴﻌﺎ ﺇﻥ ﺃﺗﺖ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﺲ ﺑﺎﻟﺬﻛﺮ ﻭﻟﻮ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ‪،‬‬ ‫‬‫ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﻮﻟﺪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺃﻭ ﺑﺎﻟﻴﺪ ﻓﻲ ﺍﻟﻔﺮﺝ ﺃﻭ ﺑﻨﻈﺮ ﺑﺎﻃﻨﻪ ﻭﻫﻮ ﻣﺎ ﺑﻴﻦ ﺍﻟﺪﻓﺘﻴﻦ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺤﻜﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٨/٦‬ ‪.٣٣٩‬‬ ‫‪441‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻤﺴﻴﺲ ﻭﻣﺎ ﺃﻟﺤﻖ ﺑﻪ‬ ‫ﻓﻼ ﺯﻣﺎﻥ ﺑﻤﺠﺮﺩ ﺍﻟﺨﻠﻮﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻁﺀ ﻟﻜﻦ ﻻ ﻟﺬﺍﺗﻬﻤﺎ‪ ،‬ﺑﻞ ﻷﻧﺎ ﻧﺤﻜﻢ‬ ‫ﻋﻠﻴﻬﻤﺎ ﺑﺎﻟﻮﻁﺀ ﺇﺫﺍ ﺃﻣﻜﻦ)‪.(١‬‬ ‫ ‪ .+‬ا!أة ‪ e‬ا‪/G‬‬ ‫ﺇﻥ ﺗﺰﻭﺟﺖ ﺍﻣﺮﺃﺓ ‬ ‫ﻃﻔﻼ ﻓﻤﺴﻬﺎ ﺍﻏﺘﺴﻠﺖ ﺇﻥ ﻏﺎﺑﺖ ﺣﺸﻔﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻬﺎ‬ ‫ﺍﻟﻐﺴﻞ ﺑﻮﻁﺀ ﺍﻟﺼﺒﻲ ﺇﻻ ﺇﺫﺍ ﺃﻧﺰﻟﺖ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺰﻣﻬﺎ ﺑﺎﻹﻧﺰﺍﻝ ﺑﺨﻼﻑ ﺍﻟﺒﺎﻟﻎ ﻣﻊ‬ ‫ﺍﻟﺼﺒﻴﺔ ﻓﺈﻥ ﺍﻟﻐﺴﻞ ﻳﻠﺰﻣﻬﺎ ﺑﻐﻴﻮﺑﺘﻬﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻨﺰﻝ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﺫﻛﺮ ﺍﻟﺼﺒﻲ‬ ‫ﻛﺎﻹﺻﺒﻊ ﻭﺗﻌﺘﺪ‪ ،‬ﺇﻥ ﺑﻠﻎ ﻓﺪﻓﻊ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻤﺴﻬﺎ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻭﻻ ﻳﺘﺰﻭﺝ ﻛﻞ‬ ‫ﻣﻨﻬﻤﺎ ﻣﺎ ﻭﻟﺪ ﺍﻵﺧﺮ ﻭﻣﺎ ﻭﻟﺪﻩ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٣٩/٦‬ ‪.٣٤٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣٤٢/٦‬ ‪.٣٤٣‬‬ ‫‪442‬‬ ‫ب  ‪ .#/‬ا‪G‬اق‬ ‫ ا‪ $‬ا‪ .#/ ,‬ا‪G‬اق‬ ‫ﺇﻥ ﺍﺭﺗﺪﺕ ﺯﻭﺟﺔ ﻭﻟﻮ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻭ ﺯﻧﺖ ﺑﺮﺿﻰ ﻭﻟﻮ ﺑﻄﻔﻞ ﺃﻭ ﺑﻬﻴﻤﺔ‬ ‫ﺃﻭ ﻟﻢ ﻳﺘﻢ ﺍﻟﻔﻌﻞ ﺃﻭ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ ﺃﻭ ﻓﻲ ﺩﺑﺮ ﺃﻭ ﺳﺤﺮﺕ ﺯﻭﺟﻬﺎ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ‬ ‫ﺳﺤﺮﺍ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ ﺃﻭ ﺍﻟﺠﻤﺎﺩ ﺳﻮﺍﺀ ﻟﺤﻘﺖ ﺍﻟﻤﻀﺮﺓ ﺑﻪ‬ ‫‬‫ﺍﻟﻨﺎﺱ ﺃﻭ ﻧﻔﺴﻬﺎ ﺃﻭ ﻓﻌﻠﺖ‬ ‫ﻟﻠﻨﺎﺱ ﺃﻭ ﺯﻭﺟﻬﺎ ﺃﻭ ﻧﻔﺴﻬﺎ ﺃﻡ ﻻ‪ ،‬ﺃﻭ ﻗﺘﻠﺖ ﺑﻌﻤﺪ ﻧﻔﺴﻬﺎ ﺃﻭ ﺯﻭﺟﻬﺎ ﺃﻭ ﻏﻴﺮﻩ ﺇﻥ‬ ‫ﻗﺘﻠﺖ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﻐﻴﺮﻩ ﺃﻭ ﻧﺸﺰﺕ ﻓﻲ ﻓﺮﺍﺷﻬﺎ ﺃﻭ ﻫﺮﺑﺖ ﺃﺑﻄﻠﺖ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻫﻞ‬ ‫ﻳﺮﺟﻊ ﺇﻥ ﺗﺎﺑﺖ ﻣﺜﻞ ﺃﻥ ﺗﺤﺪﺙ ﻓﻲ ﻧﻔﺴﻬﺎ ﻣﺎ ﺗﻤﻮﺕ ﺑﻪ ﺛﻢ ﺗﺘﻮﺏ ﻗﺒﻞ ﺃﻥ ﺗﻤﻮﺕ‬ ‫ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ ﺍﻟﺘﻔﺼﻴﻞ ﺑﻴﻦ ﻣﺎ ﺗﻔﻮﺕ ﺑﻪ ﻧﻔﺴﻬﺎ ﻋﻦ ﺯﻭﺟﻬﺎ ﻛﺒﻘﺎﺋﻬﺎ ﻓﻲ‬ ‫ﺍﺭﺗﺪﺍﺩ ﺣﺘﻰ ﺣﺪﺙ ﻣﺎ ﻻ ﺗﺤﻞ ﺑﻪ ﻭﻟﻮ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ ﻓﻲ ﺍﻟﺮﺩﺓ ﻭﻛﺰﻧﺎ‪،‬‬ ‫ﻭﻛﻘﺘﻠﻪ ﺃﻭ ﻗﺘﻞ ﻧﻔﺴﻬﺎ ﺃﻭ ﻗﺘﻞ ﺍﻟﻐﻴﺮ ﺇﻥ ﻗﺘﻠﺖ ﺑﻪ ﻓﻼ ﻳﺮﺟﻊ ﻭﻟﻮ ﺗﺎﺑﺖ‪ ،‬ﻭﺑﻴﻦ‬ ‫ﻣﺎ ﻻ ﺗﻔﻮﺕ ﺑﻪ ﻧﻔﺴﻬﺎ ﻛﺴﺤﺮ ﻭﻫﺮﻭﺏ ﻭﻧﺸﻮﺯ ﻓﻴﺮﺟﻊ ﺑﺎﻟﺘﻮﺑﺔ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺴﺤﺮ ﻻ ﻳﺒﻄﻠﻪ ﻭﻟﻮ ﻟﻢ ﺗﺘﺐ ﻟﺼﺢ ﺇﻻ ﺇﻥ ﺳﺤﺮﺕ ﺯﻭﺟﻬﺎ ﻭﺗﻐﻴﺮ ﻋﻦ ﺣﺎﻟﻪ)‪.(١‬‬ ‫ @‪ I8 =3 Q@ I‬زو‪H‬‬ ‫ﻣﻦ ﺍﺩ‪‬ﻋﻰ ﺃﻥ ﺯﻭﺟﺘﻪ ﺗﻤﻨﻌﻪ ﻧﻔﺴﻬﺎ ﻭﺃﻧﻜﺮﺕ‪ ،‬ﻓﻼ ﻳﻤﻴﻦ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺃﺳﺎﺀﺕ‬ ‫ﺇﻟﻴﻪ ﻭﺧﺎﻟﻔﺘﻪ ﻭﻟﻢ ﺗﻨﺼﻔﻪ ﺑﻤﺎ ﻟﻪ ﻋﻠﻴﻬﺎ ﺑﻼ ﺿﺮﺭ ﻳﻠﺤﻘﻬﺎ ﻓﻼ ﻧﻔﻘﺔ ﻟﻬﺎ ﻭﻻ ﻛﺴﻮﺓ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٤٤/٦‬ ‪.٤٤٥‬‬ ‫‪443‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﻳﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺣﺘﻰ ﺗﻨﺼﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻟﻬﺎ ﻣﺎ ﻟﻢ ﺗﺨﺮﺝ ﻣﻦ ﺑﻴﺘﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻓﻌﻠﺖ ﻣﻤﺎ ﻳﺤﺮﻣﻬﺎ‬ ‫ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺃﺑﻄﻠﺖ ﺑﻪ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻥ ﺍﻟﻘﺎﺗﻠﺔ ﻧﻔﺴﻬﺎ ﻻ ﺗﺒﻄﻞ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺒﻄﻞ ﺻﺪﺍﻗﻬﺎ ﺇﻻ ﺑﺎﻟﺰﻧﻰ‪ ،‬ﻭﻗﻴﻞ ﻓﻴﻪ ﻏﻴﺮ ﻫﺬﺍ ‬ ‫ﻭﺍﻟﻌﻤﺪﺓ ﻓﻲ ﺇﺑﻄﺎﻝ ﺍﻟﺼﺪﺍﻕ ﺗﻔﻮﻳﺖ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺪﺍﻕ ﺇﻧﻤﺎ ﻫﻮ ﻟﻴﺘﻤﺘﻊ ﺑﻬﺎ‪،‬‬ ‫ﻓﺈﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ ﻓﻬﻲ ﻛﺄﺟﻴﺮ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻭﻣﻨﻊ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺰﻧﻰ‪ :‬ﻓﺈﺫﺍ ﺯﻧﺖ‬ ‫ﺃﻗﺮﺕ ﻭﺻﺪﻗﻬﺎ‪ ،‬ﺃﻭ ﺯﻧﺖ ﺑﺄﺑﻴﻪ ﺃﻭ ﺍﺑﻨﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ ﻓﺈﻧﻬﺎ ﺗﺤﺮﻡ ﻓﺈﺫﺍ ﻟﻢ‬ ‫ﻭﻋﻠﻢ ﺃﻭ ‪‬‬ ‫ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ‬ ‫‬‫ﻳﻌﻠﻢ ﺑﺰﻧﺎﻫﺎ ﺑﺄﺑﻴﻪ ﺃﻭ ﺍﺑﻨﻪ ﻓﻘﺪ ﺯﻧﺖ ﻭﺃﻛﻠﺖ ﺻﺪﺍﻗﻬﺎ‬ ‫ﺣﺮﺍﻡ‪ ،‬ﻭﺇﻥ ﺯﻧﺖ ﺑﻐﻴﺮﻫﻤﺎ ﻭﻟﻢ ﻳﻌﻠﻢ ﻓﻘﺪ ﺃﺑﻄﻠﺖ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺑﺎﺣﺔ ﺍﻟﻤﻜﺚ ﻣﻌﻪ‪:‬‬ ‫ﻭﺃﻳﻀﺎ ﻗﺪ ﻫﺘﻜﺖ‬ ‫‬‫ﻓﺘﺮﺧﻴﺺ ﻟﻬﺎ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﺑﺘﺤﺮﻳﻤﻬﺎ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ‪،‬‬ ‫ﻓﻌﻼ ﻳﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻣﺎ ﻣﻨﻊ ﻣﻦ ﺇﺑﻄﺎﻟﻪ ﺇﻻ‬‫ﺣﺮﻣﺘﻪ ﻭﺃﺑﺎﺣﺘﻬﺎ‪ ،‬ﻭﻓﻌﻠﺖ ‬ ‫ﻭﺃﻳﻀﺎ ﺯﻧﺎﻫﺎ ﻣﺜﺒﺖ ﻟﻠﺮﺟﻢ ﻓﻲ‬ ‫‬‫ﻭﺃﻳﻀﺎ ﺯﻧﺎﻫﺎ ﻛﻨﻘﺾ ﻟﺰﻭﺟﻴﺔ ﺯﻭﺟﻬﺎ‪،‬‬ ‫‬‫ﻋﺪﻡ ﻋﻠﻤﻪ‪،‬‬ ‫ﺫﻣﺘﻬﺎ ﻓﻤﺎ ﻣﻨﻊ ﻣﻦ ﺇﻧﻔﺎﺩﻩ ﺇﻻ ﻋﺪﻡ ﺍﻹﻣﺎﻡ ﺃﻭ ﻋﺪﻡ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻬﻲ ﻓﻲ ﻣﺠﺰﺭﺓ ﺍﻟﻤﻮﺕ‬ ‫ﻻ ﻳﻤﻠﻚ ﺯﻭﺟﻬﺎ ﻣﻨﻌﻬﺎ ﻣﻦ ﺍﻟﺮﺟﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻠﺔ ﺍﻷﺧﻴﺮﺓ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﺮﺩﺓ ﻣﺎ ﻟﻢ‬ ‫ﺗﺘﺐ‪ ،‬ﻭﻓﻲ ﺍﻟﺴﺤﺮ ﻭﻟﻮ ﺗﺎﺑﺖ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺴﺎﺣﺮ ﻳﻘﺘﻞ ﻭﻟﻮ ﺗﺎﺏ‪ ،‬ﻛﻤﺎ ﻳﻘﺘﻞ‬ ‫ﺍﻟﺰﺍﻧﻲ ﺑﺎﻟﺮﺟﻢ ﺃﻭ ﻳﺠﻠﺪ ﻭﻟﻮ ﺗﺎﺏ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺴﺎﺣﺮ ﺇﺫﺍ ﺗﺎﺏ ﻻ ﻳﻘﺘﻞ‬ ‫ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻤﺸﺮﻙ ﺇﺫﺍ ﺗﺎﺏ ﻻ ﻳﻘﺘﻞ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺗﺎﺑﺖ ﻣﻦ ﺃﺑﻄﻠﺖ‬ ‫ﺻﺪﺍﻗﻬﺎ ﺭﺟﻊ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻮﺍﺿﺢ ﻋﻠﻴﻪ ﺃﻧﻪ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺮﺟﻊ؛ ﻓﻸﻧﻬﺎ‬ ‫ﻓﻌﻠﺖ ‬ ‫ﻓﻌﻼ ﻳﻮﺟﺐ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻣﺎ ﻣﻨﻌﻬﺎ ﺍﻟﻘﺘﻞ ﺇﻻ ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﺑﻬﺎ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺇﻥ ﺃﺛﺮ ﺳﺤﺮﻫﺎ ﻓﻴﻪ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺳﺤﺮﻫﺎ ﻟﻔﻆ ﺷﺮﻙ ﻓﺴﺒﻴﻞ ﺍﺭﺗﺪﺍﺩ ‬ ‫ﻓﺒﻄﻠﺖ ﻗﻮﺓ ﺫﻛﺮﻩ ﺃﻭ ﺍﺷﺘﻬﺎﺋﻪ ﺃﻭ ﻣﺎﺋﻪ ﺃﻭ ﺃﺑﻐﻀﻬﺎ ﺃﻭ ﻟﻢ ﻳﻄﻘﻬﺎ ﻓﺎﻟﻌﻠﺔ ﻣﺎ ﺫﻛﺮ‪ ،‬ﻣﻊ‬ ‫ﻭﺃﻳﻀﺎ ﺍﻻﺭﺗﺪﺍﺩ ﻣﻨﻊ ﻭﻓﺮﻗﺔ‪،‬‬ ‫‬‫ﻣﻨﻌﻬﺎ ﺇﻳﺎﻩ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺘﻤﺘﻊ ﺃﻭ ﻋﻦ ﻛﻤﺎﻝ ﺍﻟﺘﻤﺘﻊ‪،‬‬ ‫ﺑﻌﻀﺎ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺗﺎﺑﺖ ﺟﺪﺩ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻗﺪ ﻣﺮ ﺫﻟﻚ ﻭﻏﻴﺮﻩ)‪.(١‬‬ ‫ﺣﺘﻰ ﺇﻥ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٤٥/٦‬ ‪.٤٤٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪444‬‬ ‫ ‪$‬اق @‪ Q,[ I‬زو‪ H‬أو ‪!+‬ه‬ ‫ﺇﺫﺍ ﻗﺘﻠﺖ ﺍﻟﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ)‪ (١‬ﻓﻮﺍﺿﺢ ﺃﻧﻬﺎ ﻓﻮﺗﺖ ﻧﻔﺴﻬﺎ ﻣﻨﻪ ﺇﺫ ﻻ ﻳﺘﻤﺘﻊ ﻣﻨﻬﺎ ﻭﻫﻮ‬ ‫ﺃﻳﻀﺎ ﻋﻦ‬ ‫ﻣﻴﺖ‪ ،‬ﻓﻘﺪ ﺃﺑﻄﻠﺖ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻟﻮ ﻋﻔﺎ ﻋﻨﻬﺎ ﺃﻭﻟﻴﺎﺅﻩ ﻓﺈﻥ ﺷﺎﺅﻭﺍ ﻋﻔﻮﺍ ‬ ‫ﺍﻟﺼﺪﺍﻕ ﻓﻠﻢ ﻳﺮﺩﻭﻩ ﺇﻥ ﻭﺻﻠﻬﺎ‪ ،‬ﻭﺃﻋﻄﻮﻫﺎ ﺇﻥ ﻟﻢ ﻳﺼﻠﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﺘﻠﺖ ﻏﻴﺮ ﺯﻭﺟﻬﺎ‬ ‫ﻓﻌﻔﺎ ﺃﻭﻟﻴﺎﺅﻩ ﻋﻨﻬﺎ ﻭﻟﻢ ﻳﻘﺘﻠﻮﻫﺎ ﺃﺧﺬﻭﺍ ﺍﻟﺪﻳﺔ ﺃﻭ ﻟﻢ ﻳﺄﺧﺬﻭﻫﺎ ﻓﺈﻧﻬﺎ ﻟﻢ ﺗﻔﻮﺕ ﻧﻔﺴﻬﺎ؛‬ ‫ﻷﻥ ﺫﻟﻚ ﺍﻟﻌﻔﻮ ﺛﺎﺑﺖ ﻻ ﻳﻌﻘﺒﻪ ﻗﺘﻞ‪ ،‬ﻻ ﻛﺰﻧﺎ ﺃﻭ ﺳﺤﺮ ﻣﻜﺘﻮﻡ ﺇﺫﺍ ﻇﻬﺮ ﻛﺎﻥ ﺍﻟﻘﺘﻞ‪،‬‬ ‫ﻭﺳﻮﺍﺀ ﻓﻲ ﺑﻄﻼﻥ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﺰﻧﻰ ﻭﺍﻟﺴﺤﺮ ﻭﺳﺎﺋﺮ ﺍﻟﻤﺒﻄﻼﺕ ﻏﻴﺮ ﺍﻻﺭﺗﺪﺍﺩ‬ ‫ﺍﻟﻤﺸﺮﻛﺔ ﻭﺍﻟﻤﺴﻠﻤﺔ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻟﻤﺸﺮﻛﺔ ﻭﻫﻲ ﺍﻟﻜﺘﺎﺑﻴﺔ ﺇﺫﺍ ﺍﻧﺘﻘﻠﺖ ﺇﻟﻰ ﺩﻳﻦ ﺷﺮﻙ‬ ‫ﺃﻳﻀﺎ ﻋﻦ ﺯﻭﺟﻬﺎ ﻓﺘﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ)‪.(٢‬‬ ‫ﺁﺧﺮ ﻏﻴﺮ ﺩﻳﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻘﺪ ﻓﻮﺗﺖ ﻧﻔﺴﻬﺎ ‬ ‫ ‪ =a‬رد ا!أة ‪G‬اق‬ ‫ﺇﺫﺍ ﺃﺑﻄﻠﺖ ﺍﻟﻤﺮﺃﺓ ﺻﺪﺍﻗﻬﺎ ﻓﺈﻥ ﻛﺎﻥ ﻋﻨﺪﻫﺎ ﺃﻭ ﺃﺗﻠﻔﺘﻪ ﺭﺩﺕ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻄﻬﺎ ﻓﻼ‬ ‫ﺗﺄﺧﺬﻩ ﻣﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﺻﺎﺭﺕ ﺇﻟﻰ ﺍﻟﺮﺩ ﺭﺩﺕ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﺍﺳﺘﺨﺮﺟﺖ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﺃﺗﻠﻔﺖ‬ ‫ﺑﻌﻀﻪ ﻭﺑﻘﻲ ﺍﻟﺒﻌﺾ ﺭﺩﺕ ﻗﻴﻤﺘﻪ ﺑﺴﻌﺮ ﻳﻮﻡ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺃﻣﺴﻜﺖ ﻣﺎ ﺑﻘﻲ ﻭﻛﺬﺍ ﺇﻥ‬ ‫ﺗﻠﻒ ﻛﻠﻪ ﺗﺮﺩ ﺍﻟﻘﻴﻤﺔ ﻗﻴﻤﺔ ﻳﻮﻡ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﺍﺳﺘﺨﺮﺟﺖ ﻣﻦ ﻏﻠﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺮﺩ‬ ‫ﻣﺎ ﺑﻘﻲ ﻭﻗﻴﻤﺔ ﻣﺎ ﺃﺗﻠﻔﺖ ﻣﻨﻪ ﺃﻭ ﻣﻤﺎ ﺍﺳﺘﺨﺮﺟﺖ ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻬﺎ ﻻ ﺗﺮﺩ ﺍﻟﻐﻠﺔ ﺇﻻ‬ ‫ﻣﺎ ﺑﻘﻲ ﻣﻨﻬﺎ ﻓﻲ ﻳﺪﻫﺎ ﻭﻣﺎ ﻛﺎﻥ ﻣﻮﺟﻮ ﺩﺍ ﻣﻨﻬﺎ ﻳﻮﻡ ﺃﺧﺬﺕ ﺍﻟﺼﺪﺍﻕ ﻛﺜﻤﺎﺭ ﻭﺟﻨﻴﻦ)‪.(٣‬‬ ‫ إ[@ ا‪ 8 /‬ا‪# N8 &a6‬ﻼن ا‪G‬اق‬ ‫ﻻ ﻳﻨﺼﺖ ﺣﺎﻛﻢ ﻟﻬﺎ ﺇﻥ ﺍﺳﺘﻤﺴﻜﺖ ﺑﺰﻭﺟﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ ﻭﺍﺩ‪‬ﻋﻰ‬ ‫ﺑﻄﻼﻧﻪ ﻭﺑﻴﻦ ﺑﻄﻼﻧﻪ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺪ‪ :‬ﺇﻥ ﺑﺎﻥ ﻋﻨﺪﻩ ﺳﻮﺍﺀ ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﺃﺑﻄﻠﺘﻪ ﻭﻟﻢ ﻳﺬﻛﺮ‬ ‫)‪ (١‬ﻛﺬﺍ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﻗﺘﻠﺖ ﺯﻭﺟﻬﺎ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٤٦/٦‬ ‪.٤٤٧‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٤٦/٦‬ ‪.٤٤٧‬‬ ‫‪445‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﻳﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺑﻢ ﺃﺑﻄﻠﺖ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﺃﺑﻄﻠﺘﻪ ﺑﻜﺬﺍ ﺃﻭ ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﻓﻌﻠﺖ ﻛﺬﺍ ﻭﻻ ﻳﻨﺼﺐ ﺑﻴﻨﻬﻤﺎ‬ ‫‬ ‫ﺧﺼﻮﻣﺔ ﺇﻥ ﺑﺎﻥ ﺫﻟﻚ ﻋﻨﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺤﺎﻛﻢ ﺑﺄﻥ ﺃﻗﺮﺕ‪ ،‬ﺃﻭ ﺷﻬﺪ ﻋﺪﻻﻥ ﺃﻧﻬﺎ ﻓﻌﻠﺖ‬ ‫ﻣﺎ ﻳﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﻟﻢ ﻳﺬﻛﺮﺍﻩ ﺃﻭ ﺫﻛﺮﺍﻩ‪ ،‬ﺃﻭ ﻗﺎﻻ‪ :‬ﻓﻌﻠﺖ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻗﺎﻻ‪ :‬ﺃﺑﻄﻠﺘﻪ‬ ‫ﺑﻜﺬﺍ ﻓﺈﺫﺍ ﻛﺎﻥ ﺯﻧﺎ ﻓﻼ ﻳﺬﻛﺮﺍﻩ؛ ﻷﻧﻪ ﻻ ﻳﻘﺒﻞ ﻋﻨﻬﻤﺎ ﻭﻳﺠﻠﺪﺍﻥ ﺇﻻ ﺇﻥ ﻛﺎﻧﻮﺍ ﺃﺭﺑﻌﺔ‪،‬‬ ‫ﻭﺍﻷﻭﻟﻰ ﺇﺫﺍ ﻛﺎﻥ ﻏﻴﺮ ﺍﻟﺰﻧﻰ ﺃﻥ ﻳﺒﻴﻨﺎﻩ ﻭﺇﻻ ﻛﻠﻔﻪ ﺑﻴﺎ ﻧﺎ ﻋﻠﻰ ﺑﻄﻼﻧﻪ ﻭﻻ ﻳﺤﻠﻔﻬﺎ ﺇﻥ‬ ‫ﻟﻢ ﻳﺒﻴﻦ ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﻳﻤﻴﻦ؛ ﻷﻧﻪ ﻻ ﻳﻤﻴﻦ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻋﻠﻰ ﻣﻦ ﺍﺩ‪‬ﻋﻲ‬ ‫ﻋﻠﻴﻪ ﺃﻧﻪ ﺃﺷﺮﻙ ﺃﻭ ﺯﻧﻰ ﺃﻭ ﺳﺤﺮ ﻭﺃﻧﻜﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﺘﻞ؛ ﻓﻸﻧﻪ ﺇﻧﻤﺎ ﺍﺩﻋﺎﻩ ﻏﻴﺮ ﺍﻟﻮﻟﻲ‪،‬‬ ‫ﻓﻼ ﻳﺪﺭﻙ ﺍﻟﻴﻤﻴﻦ؛ ﻷﻥ ﺍﻟﺪﻡ ﻟﻴﺲ ﻟﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﺫﻟﻚ ﻓﻈﺎﻫﺮ ﺍﻟﻤﻨﻊ ﻛﻤﺎ‬ ‫‬ ‫ﻣﺒﻄﻼ؛ ﻓﻸﻧﻪ ﻓﻲ ﺿﻤﻦ‬‫ﻋﻠﻤﺖ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺤﻠﻒ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﺎ ﺃﺑﻄﻠﺘﻪ ﺃﻭ ﻣﺎ ﻓﻌﻠﺖ‬ ‫ﻭﺃﻳﻀﺎ ﺍﺩﻋﺎﺅﻩ ﻟﻤﺎ ﻳﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ ﺍﺩﻋﺎﺀ ﻻﻧﺘﻘﺎﺹ‬ ‫‬‫ﺍﻟﺤﻠﻒ ﺑﺄﻧﻬﺎ ﻣﺎ ﻓﻌﻠﺖ ﻛﺬﺍ‪،‬‬ ‫ﻣﺎ ﺛﺒﺖ ﻋﻠﻴﻪ ﻻ ﻧﻔﻲ ﻟﻪ ﻣﻦ ﺃﺻﻠﻪ ﺃﻭ ﺍﺩﻋﺎﺀ ﺍﻟﺨﻼﺹ‪ ،‬ﻭﺑﻌﺪ‪ ،‬ﻓﺎﻟﺬﻱ ﻋﻨﺪﻱ ﻟﺰﻭﻡ‬ ‫ﺍﻟﻴﻤﻴﻦ؛ ﻷﻥ ﺇﻧﻜﺎﺭﻫﺎ ﻳﺘﻀﻤﻦ ﺃﺧﺬ ﻣﺎﻝ ﻋﻦ ﺍﻟﺰﻭﺝ ‪‬‬ ‫ﻳﺪﻋﻲ ﺑﺮﺍﺀﺗﻪ ﻣﻨﻪ)‪.(١‬‬ ‫‬ ‫@‪#/‬ﻼ ‪G‬اق [‪ ./‬أن  ﱠ‪  N‬ا‪G‬اق‬ ‫ @‪Q I‬‬ ‫‬ ‫ﻣﺒﻄﻼ ﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺛﻢ‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺑﻼ ﺻﺪﺍﻕ ﺛﻢ ﻓﻌﻠﺖ‬ ‫ﺃﺻﺪﻗﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ﻟﻢ ﻳﺒﻄﻞ ﻣﺎ ﺃﺻﺪﻗﻬﺎ ﺑﺎﻟﻔﻌﻞ ﺍﻷﻭﻝ ﺑﻞ ﺑﻤﺎ ﺗﻔﻌﻠﻪ ﺑﻌﺪ‬ ‫‬ ‫ﺍﻹﺻﺪﺍﻕ ﻣﻤﺎ ﻳﺒﻄﻠﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺃﺻﺪﻗﻬﺎ ﻛﺎﻟﻤﺜﻞ ﺑﻌﺪ ﺍﻟﻤﺲ ﻭﻗﺪ ﻓﻌﻠﺖ ﻗﺒﻠﻪ ﻣﺒﻄﻼ‬ ‫ﺑﻨﺎﺀ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﻟﺰﻭﻡ ﺍﻟﺼﺪﺍﻕ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺑﺎﻟﻤﺲ ﺃﻭ ﺇﺻﺪﺍﻗﻬﺎ ﺍﻟﻌﻘﺮ ﺃﻭ‬ ‫‬ ‫ﺃﻳﻀﺎ‬ ‫ﻣﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﻣﻦ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ‪ ،‬ﻭﺍﻟﻤﺲ ﺳﺎﺑﻖ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻪ ﻓﻼ ﺗﺒﻄﻠﻪ ‬ ‫‬ ‫ﻣﺒﻄﻼ‬‫ﻭﻛﺬﺍ ﺇﻥ ﺗﺰﻭﺟﺖ ﺑﺪﻭﻧﻪ ﻓﻠﺰﻡ ﺍﻟﻌﻘﺮ ﺃﻭ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﺑﺎﻟﻤﺲ ‬ ‫ﻣﺜﻼ ﻓﻔﻌﻠﺖ‬ ‫ﻟﻪ ﺃﺑﻄﻠﺘﻪ ﻛﺎﻟﺼﺪﺍﻕ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٤٧/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٤٨/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪446‬‬ ‫ إ‪#‬ل ا‪G‬اق [‪ ./‬و‪'2H‬‬ ‫ﻻ ﻳﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ ﻓﻌﻞ ﻗﺒﻞ ﻭﺟﻮﺑﻪ‪ ،‬ﻭﺇﻥ ﻗﺒﻀﺖ ﺻﺪﺍﻗﻬﺎ ﻓﺄﻛﻠﺖ ﻣﻦ ﺛﻤﺎﺭﻩ‬ ‫‬ ‫ﻣﺒﻄﻼ ﻟﺰﻣﻬﺎ ﺭﺩ ﻣﺎ ﺃﺧﺬﺕ ﺑﻘﻴﻤﺘﻪ ﺇﻥ ﻫﻠﻚ ﺃﻭ‬ ‫ﻭﺍﺳﺘﻐﻠﺖ ﻣﻦ ﻏﻼﻟﻪ ﺛﻢ ﻓﻌﻠﺖ‬ ‫ﻧﻘﺺ‪ ،‬ﻭﺿﻤﻨﺖ ﻣﺎ ﺃﻛﻠﺖ ﻭﻣﺎ ﺃﺗﻠﻔﺖ ﺑﻨﺤﻮ ﺍﻟﻤﺲ؛ ﻷﻥ ﺍﻟﻌﻘﺮ ﺃﻭ ﺍﻟﻤﺜﻞ ﻻ ﻳﺠﺐ‬ ‫ﺑﺎﻟﻌﻘﺪ ﺑﻞ ﺑﻨﺤﻮ ﺍﻟﻤﺲ)‪.(١‬‬ ‫ إ‪#‬ل ا‪G‬اق ‪ */‬ا ‪N3‬‬ ‫ﻣﻦ ﺃﻛﺮﻩ ﺍﻣﺮﺃﺓ ﺛﻢ ﻃﺎﻭﻋﺘﻪ ﺃﺑﻄﻠﺖ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻻ ﺇﻥ ﻃﺎﻭﻋﺘﻪ ﺛﻢ‬ ‫ﺩﺍﻓﻌﺘﻪ ﻗﺒﻞ ﻏﻴﻮﺏ ﺍﻟﺤﺸﻔﺔ ﻭﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺑﻌﺪ ﺯﻧﺎﻩ ﺑﻬﺎ ﻟﺰﻣﻪ ﺻﺪﺍﻗﻬﺎ ﺇﻥ ﻣﺴﻬﺎ‬ ‫ﻭﻟﻢ ﺗﺪﻥ ﺑﺎﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﻣﻦ ﺯﻧﺖ ﻭﺃﺧﺒﺮﺕ ﺯﻭﺟﻬﺎ ﻭﻟﻢ ﻳﺼﺪﻗﻬﺎ ﻓﻮﻃﺌﻬﺎ ﻓﻠﻬﺎ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺑﺎﻷﺧﻴﺮ‪ ،‬ﻭﻣﻦ ﻭﻟﺪﺕ ﺯﻭﺟﺘﻪ ﻋﻠﻰ ﺃﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻓﻔﻲ ﺍﻟﺼﺪﺍﻕ ﻗﻮﻻﻥ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻣﻜﻨﺘﻪ ﺩﺑﺮﻫﺎ ﻓﻨﻜﺤﻬﺎ ﻓﻲ ﻗﺒﻠﻬﺎ ﻛﺎﻥ ﻟﻬﺎ‪ ،‬ﻭﻻ ﺗﺒﻄﻠﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻣﻨﻌﺘﻪ ﻣﻦ ﺍﻟﻮﻁﺀ‬ ‫ﻭﺃﻣﻜﻨﺘﻪ ﻏﻴﺮﻩ‪ ،‬ﻭﺑﻄﻞ ﺇﻥ ﺳﻜﻨﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻷﺻﺒﻊ‪ ،‬ﻭﺇﻥ ﺃﺑﺎﺣﺖ ﺫﻛﺮﻩ ﻭﻧﻬﺘﻪ‬ ‫ﻋﻦ ﺍﻷﺻﺒﻊ ﻓﺄﺩﺧﻞ ﺍﻷﺻﺒﻊ ﻓﺎﻟﻮﻗﻒ ﻭﺇﻥ ﺃﺧﺬ ﺭﺟﻠﻴﻬﺎ ﻭﺳﻜﺘﺖ ﻓﻠﻤﺎ ﻭﻃﺌﻬﺎ ﻗﺎﻟﺖ‪:‬‬ ‫ﺇﻧﻤﺎ ﺃﻣﻜﻨﺘﻪ ﻣﻦ ﺍﻟﻔﺨﺬﻳﻦ ﻭﻟﻢ ﺗﻤﻨﻌﻪ ﺑﻴﺪ ﻭﻻ ﻟﺴﺎﻥ ﻓﻼ ﺻﺪﺍﻕ ﻟﻬﺎ)‪.(٢‬‬ ‫‬ ‫@‪#/‬ﻼ [‪ ./‬ا‪e‬‬ ‫ @‪Q I‬‬ ‫‬ ‫ﻣﺒﻄﻼ ﻗﺒﻞ ﻣﺲ ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﻳﺠﺐ ﺍﻟﺼﺪﺍﻕ ﻛﻠﻪ‬ ‫ﺇﻥ ﺳ ‪‬ﻤﻰ ﺻﺪﺍﻗﺎ ﻭﻓﻌﻠﺖ‬ ‫ﺑﺎﻟﻌﻘﺪ ﺣﺘﻰ ﺗﻜﻮﻥ ﺍﻟﻔﺮﻗﺔ ﺑﻼ ﻣﺲ ﻭﻻ ﻣﻮﺕ ﺭﺟﻊ ﺍﻟﻨﺼﻒ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺇﻧﻬﺎ ﺗﺒﻄﻠﻪ‬ ‫ﻛﻠﻪ‪ .‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺠﺐ ﺇﻻ ﺍﻟﻨﺼﻒ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺒﻄﻞ ﺍﻟﻨﺼﻒ ﻓﻘﻂ‪ ،‬ﻓﺈﺫﺍ ﻣﺴﻬﺎ ﺃﻭ‬ ‫ﺃﻳﻀﺎ ﺑﻌﺪ ﺍﻟﻤﺲ ﺃﺑﻄﻠﺖ‬‫‬ ‫ﻣﺒﻄﻼ ‬‫ﻛﺎﻥ ﺍﻟﻤﻮﺕ ﻓﻠﻬﺎ ﺍﻟﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺇﻥ ﻓﻌﻠﺖ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٤٨/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٤٨/٦‬ ‪ ،٤٤٩‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٩٤/٨‬ ‪.٩٧ ،٩٥‬‬ ‫‪447‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﻳﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺍﻟﻤﻮﺕ ﻛﺎﻟﻤﺲ‪،‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ‪ :‬ﺇﺫﺍ ﻣﺴﻬﺎ ﺑﻄﻞ ﺍﻟﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ ‬ ‫ﻓﻬﻢ ﺫﻟﻚ ﻣﻦ ﺻﻮﺭﺓ ﻓﻲ ﻛﻼﻣﻪ؛ ﻭﻭﺟﻬﻪ ﺃﻥ ﺍﻟﺼﺪﺍﻕ ﻣﺴ ‪‬ﻤﻰ ﻣﺘﺮﺗﺐ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺗﺤﻘﻖ ﺍﻟﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ ﺑﺎﻟﻤﺲ ﻓﻼ ﻳﺒﻄﻞ ﻭﺇﻥ ﺃﺻﺪﻗﻬﺎ ﺛﻢ ﻃﻠﻘﻬﺎ ﺃﻭ ﺧﺮﺟﺖ ﻋﻨﻪ‬ ‫ﺑﻈﻬﺎﺭ ﺃﻭ ﺇﻳﻼﺀ ﺃﻭ ﺣﺮﻣﺔ ﺃﻭ ﻟﻌﺎﻥ ﺃﻭ ﻓﺪﺍﺀ ﺃﻭ ﻓﺮﺍﻕ ﺇﻧﻜﺎﺭ ﺃﻭ ﺍﺧﺘﻴﺎﺭ ﺛﻢ ﺗﺰﻭﺟﺖ‬ ‫‬ ‫ﻣﺒﻄﻼ ﺑﻄﻞ ﺍﻵﺧﺮ ﻻ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﻮ ﻟﻢ‬‫ﻏﻴﺮﻩ ﺑﺼﺪﺍﻕ ﺃﻭ ﺑﻐﻴﺮ ﺻﺪﺍﻕ‪ ،‬ﻓﻔﻌﻠﺖ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻟﻢ‬ ‫ﻣﺒﻄﻼ ﻭﻫﻲ ﻣﺴﻤﺎﺓ ﺑﺎﺳﻢ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﻻ ‬‫‬‫ﺗﻘﺒﻀﻪ ﻣﻊ ﺃﻧﻬﺎ ﻓﻌﻠﺖ ‬ ‫ﻓﻌﻼ‬ ‫‬ ‫ﻣﺒﻄﻼ ﺑﻌﺪ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﻋﺪﺗﻪ ﻓﺈﻧﻬﺎ ﻻ ﺗﺒﻄﻠﻪ ﺑﺎﻷﻭﻟﻰ)‪.(١‬‬ ‫ﺗﺘﺰﻭﺝ ﻭﻓﻌﻠﺖ‬ ‫ أ‪ !X‬ا‪ 2=#‬وا ‪2‬ن ‪ N8‬ا‪G‬اق‬ ‫ﻻ ﺗﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ ﻃﻔﻠﺔ ﻭﻣﺠﻨﻮﻧﺔ ﻭﺑﻜﻤﺎﺀ ﻣﻦ ﻃﻔﻮﻟﻴﺘﻬﺎ ﻣﻄﻠﻘﺎ ﻓﻲ ﺍﻟﻌﺪﺓ ﺃﻭ‬ ‫ﺑﻌﺪﻫﺎ ﺃﻭ ﺑﻼ ﻃﻼﻕ‪ ،‬ﻭﺇﻥ ﺑﻠﻐﺖ ﺃﻭ ﺃﻓﺎﻗﺖ ﺃﻭ ﺍﻧﻄﻠﻘﺖ ﺣﺎﻝ ﺍﻟﺰﻧﻰ ﻓﻠﻢ ﺗﺪﻓﻌﻪ‬ ‫‬ ‫ﺳﺒﻴﻼ ﻟﻢ‬‫ﺃﺑﻄﻠﺖ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﻇﺎﻫﺮ ﺃﻭ ﻃﻠﻖ ﻓﺠﻌﻠﺖ ﻟﻪ ﺇﻟﻰ ﻧﻔﺴﻬﺎ‬ ‫ﺗﺒﻄﻠﻪ‪ ،‬ﻭﺣﺮﻣﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻛﺬﺍ ﻛﻞ ﻓﻌﻞ ﻓﻌﻠﻪ ﺑﻬﺎ ﻣﻤﺎ ﻳﺤﺮﻣﻬﺎ ﻭﻻ ﻋﻘﺮ ﻟﻬﺎ ﺑﻬﺬﺍ‬ ‫ﺍﻟﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ‪ ،‬ﻭﻛﻞ ﻓﻌﻞ ﻓﻌﻠﻪ ﺍﻟﺰﻭﺝ ﺑﺎﻣﺮﺃﺗﻪ ﻣﻤﺎ ﻳﺤﺮﻣﻬﺎ ﻋﻠﻴﻪ ﻓﻠﻴﺲ ﻟﻬﺎ ﺑﻪ‬ ‫ﻋﻘﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﺇﻻ ﺇﺫﺍ ﻋﻠﻤﺖ ﻭﻃﺎﻭﻋﺖ ﻓﻼ ﻋﻘﺮ ﻟﻬﺎ‪ ،‬ﻓﻠﻮ‬ ‫ﻃﻠﻘﻬﺎ ﻭﺟﺎﻣﻌﻬﺎ ﺑﺮﺿﺎﻫﺎ ﻗﺒﻞ ﺍﻟﺮﺟﻌﺔ ﺛﻢ ﺯﻧﺖ ﻭﻫﻲ ﻓﻲ ﺍﻟﻌﺪﺓ ﻟﻢ ﺗﺒﻄﻞ ﺻﺪﺍﻗﻬﺎ؛‬ ‫ﻷﻧﻬﺎ ﺣﺮﻣﺖ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫  & ا دة أو ا?‪G‬ن  ا‪G‬اق ! ‪ &8‬ا و‪IH‬‬ ‫ﻣﻦ ﺃﻣﺮ ﺃﻥ ﻳﺘﺰﻭﺝ ﻟﻪ ﺑﺼﺪﺍﻕ ﻣﻌﻠﻮﻡ ﻓﻌﻘﺪ ﻋﻠﻴﻪ ﺑﺄﻛﺜﺮ ﻣﻨﻪ ﻓﻤﺲ ﺑﻼ ﻋﻠﻢ‬ ‫‬ ‫ﻣﺒﻄﻼ ﻛﻤﺎ ﺗﺒﻄﻞ ﻣﺎ ﺩﻭﻥ‬‫ﺃﻳﻀﺎ ﺇﻥ ﻓﻌﻠﺖ‬ ‫ﺑﺎﻟﺰﻳﺎﺩﺓ ﺿﻤﻦ ﺍﻟﻤﺄﻣﻮﺭ ﺍﻟﺰﺍﺋﺪ‪ ،‬ﻭﺗﺒﻄﻠﻪ ‬ ‫ﺍﻟﺰﺍﺋﺪ‪ ،‬ﻭﺇﻥ ﺃﻣﺮﺕ ﻭﻟﻴﻬﺎ ﺃﻭ ﻏﻴﺮﻩ ﻣﻤﻦ ﻳﺠﻮﺯ ﻟﻪ ﺗﺰﻭﻳﺠﻬﺎ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﺼﺪﺍﻕ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٤٩/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٥٠/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪448‬‬ ‫‬ ‫ﻣﺒﻄﻼ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺍﻟﺰﻭﺝ‬ ‫ﺃﻳﻀﺎ ﺇﻥ ﻓﻌﻠﺖ‬ ‫ﻓﺰﻭﺟﻬﺎ ﺑﺄﻗﻞ ﺿﻤﻦ ﺍﻟﻨﻘﺺ‪ ،‬ﻭﺗﺒﻄﻠﻪ ‬ ‫ﺑﺎﻟﺰﻳﺎﺩﺓ ﺇﻥ ﺯﻳﺪ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻤﺖ ﺑﺎﻟﻨﻘﺺ ﺣﻴﻦ ﻧﻘﺺ ﻣﻤﺎ ﻗﺎﻟﺖ ﻓﻜﺎﻥ ﺍﻟﻤﺲ‬ ‫‬ ‫ﻣﺒﻄﻼ ﺑﻄﻞ ﺍﻟﻜﻞ‪ ،‬ﻭﺇﻥ ﻓﻌﻠﺖ ﻗﺒﻞ ﺍﻟﻤﺲ ﻭﻟﻢ ﺗﻌﻠﻢ ﺑﺎﻟﻨﻘﺺ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ‬ ‫ﻓﻔﻌﻠﺖ‬ ‫ﺑﺎﻟﺰﻳﺎﺩﺓ ﺃﺑﻄﻠﺖ ﻧﺼﻒ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﻟﺰﻭﺝ ﻭﻧﺼﻒ ﻣﺎ ﺯﺍﺩ ﻣﺄﻣﻮﺭﻩ‪ ،‬ﺃﻭ ﻧﺼﻒ‬ ‫ﻣﺎ ﺃﻣﺮﺕ ﻭﻫﻮ ﻣﺎ ﺫﻛﺮﻩ ﻣﺄﻣﻮﺭﻫﺎ ﻓﻲ ﺍﻟﻌﻘﺪ ﻭﻣﺎ ﻧﻘﺺ ﻓﺘﺒﻄﻞ ﻧﺼﻒ ﻣﺎ ﺫﻛﺮﻩ‬ ‫ﻭﻧﺼﻒ ﻣﺎ ﻧﻘﺺ‪ ،‬ﻭﺇﺫﺍ ﻣﺲ ﺑﻼ ﻋﻠﻢ ﺑﻔﻌﻠﻬﺎ ﺃﺧﺬﺕ ﺍﻟﺒﺎﻗﻲ ﻋﻨﺪﻱ ﻭﻗﺎﻝ‬ ‫ﺃﻳﻀﺎ)‪.(١‬‬ ‫ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ‪ :‬ﺗﺒﻄﻠﻪ ‬ ‫ @ ‪$ .#/‬اق اﻷ@‬ ‫‬ ‫ﻣﺒﻄﻼ ﺑﺄﻣﺮ ﺭﺑﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﺑﻄﻞ ﺍﻟﺼﺪﺍﻕ ﻋﻦ ﺃﻣﺔ ﺗﺤﺖ ﺣﺮ ﺃﻭ ﻋﺒﺪ ﺇﻥ ﻓﻌﻠﺖ‬ ‫ﻗﺘﻠﻬﺎ ﺃﻭ ﺑﺎﻋﻬﺎ ﻓﻲ ﻣﺤﻞ ﻻ ﻳﺪﺭﻛﻬﺎ ﻓﻴﻪ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺒﻄﻠﻪ ﺑﺎﻟﺰﻧﻰ ﻭﻟﻮ ﺑﻼ ﺃﻣﺮ‬ ‫ﺭﺑﻬﺎ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﺇﻗﺮﺍﺭﻫﺎ ﺑﺰﻧﺎ ﺇﻻ ﺇﻥ ﺻﺪﻗﻬﺎ ﻫﻮ ﻭﺯﻭﺟﻬﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺑﺒﻴﺎﻥ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‬ ‫ﻫﻮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻧﻬﺎ ﺗﺒﻄﻠﻪ ﺑﺎﻟﺰﻧﻰ ﻭﻟﻮ ﺑﻼ ﺃﻣﺮ ﻣﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﻣﺒﻄﻼﺗﻪ؛ ﻷﻥ‬ ‫ﺫﻟﻚ ﺟﻨﺎﻳﺔ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﻴﺪﻫﺎ ﺑﺄﻥ ﺗﻜﻮﻥ ﻗﺪ ﺃﻟﺰﻣﺘﻪ ﺧﺴﺎﺭﺓ ﻭﻫﻲ ﺑﻄﻼﻥ ﺍﻟﺼﺪﺍﻕ‪،‬‬ ‫ﻛﻤﺎ ﺗﻠﺰﻣﻪ ﺟﻨﺎﻳﺘﻬﺎ ﻓﻲ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﻣﺤﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺒﻄﻠﻪ‬ ‫ﺑﺎﻷﺧﻴﺮ ﺍﻟﺬﻱ ﻫﻮ ﺑﻴﻌﻬﺎ ﻓﻲ ﻣﺤﻞ ﻻ ﻳﺪﺭﻛﻬﺎ ﻓﻴﻪ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺒﻴﻊ ﺟﺎﺋﺰ ﻣﻦ‬ ‫ﺳﻴﺪﻫﺎ‪ ،‬ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻛﺬﺍ ﻳﺠﻮﺯ ﻟﻪ ﺑﻴﻊ ﻋﺒﺪﻩ ﺣﻴﺚ ﻻ ﺗﺪﺭﻛﻪ ﺍﻣﺮﺃﺗﻪ ﻭﺇﻥ ﺃﻋﺘﻘﻬﺎ‬ ‫ﺛﻢ ﻣﺴﺖ ﻓﺎﺧﺘﺎﺭﺕ ﻧﻔﺴﻬﺎ ﻣﻦ ﺣﺮ ﺃﻭ ﻋﺒﺪ ﺑﻄﻞ ﺍﻟﻨﺼﻒ ﺍﻟﺬﻱ ﻟﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺃﻣﺔ ﺑﻤﻌﻠﻮﻡ ﺛﻢ ﺑﻴﻌﺖ ﺑﻌﺪ ﻣﺲ ﺃﻭ ﺃﺧﺮﺟﺖ ﺑﻮﺟﻪ ﺇﻟﻰ ﻏﻴﺮ‬ ‫‬ ‫ﻣﺒﻄﻼ ﺑﺈﺫﻥ ﺍﻟﺴﻴﺪ ﺍﻵﺧﺮ ﺃﻭ ﻗﺘﻠﻬﺎ ﺍﻷﺧﻴﺮ ﺃﻭ ﺃﺗﻠﻔﻬﺎ‬ ‫ﻣﺎﻟﻜﻬﺎ ﺍﻷﻭﻝ ﻛﻬﺒﺔ ﺛﻢ ﻓﻌﻠﺖ‬ ‫ﺣﻴﺚ ﻻ ﺗﺪﺭﻙ ﻟﻢ ﻳﺒﻄﻞ ﻷﻧﻪ ﻟﻸﻭﻝ ﻻ ﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﻋﺘﻘﺖ ﺑﻌﺪ ﻣﺲ ﻓﻔﻌﻠﺖ‬ ‫ﻋﺒﺪﺍ ﺑﻤﻌﻠﻮﻡ ﺛﻢ ﺑﻴﻊ ﺃﻭ ﻭﻫﺐ ﺃﻭ ﺃﺧﺮﺝ‬‫‬ ‫ﻣﺒﻄﻼ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺗﺰﻭﺟﺖ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٥٠/٦‬ ‪.٤٥١‬‬ ‫‪449‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﻳﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ‬ ‫‬ ‫ﻣﺒﻄﻼ ﺛﻢ ﻣﺴﺖ ﺑﻄﻞ ﺍﻟﻨﺼﻒ ﺍﻟﺬﻱ‬ ‫ﺑﻮﺟﻪ ﻣﺎ ﺃﻭ ﺃﻋﺘﻖ ﻗﺒﻞ ﺍﻟﻤﺲ‪ ،‬ﺛﻢ ﻓﻌﻠﺖ‬ ‫ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺍﻵﺧﺮ ﺃﻭ ﺍﻟﻤﻌ ﺘﻖ)‪.(١‬‬ ‫ ‪#‬ﻼن ا‪G‬اق ‪6‬ق‬ ‫ﻻ ﻳﺒﻄﻞ ﺻﺪﺍﻕ ﻣﺘﺮﺍﻛﺒﺘﻴﻦ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﺘﺮﺍﻛﺐ ﻭﻻ ﻳﺤﺮﻣﻬﻤﺎ ﻋﻠﻰ ﺃﺯﻭﺍﺟﻬﻤﺎ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻤﺎ ﻭﻟﺪﻫﺎ‬ ‫ﻭﻻ ﻳﺤﺮﻡ ﻋﻠﻰ ﻛﻞ ﻣﻨﻬﻤﺎ ﻧﺴﻞ ﺍﻷﺧﺮﻯ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻭﻟﺪﺕ‬ ‫ﻭﻫﻠﻜﺘﺎ ﺑﻪ‪ ،‬ﻭﻟﺰﻣﺖ ﻛﻼ ﻣﻐﻠﻈﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺮﺳﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮ ﺫﻟﻚ ﻭﻫﻮ ﻣﻔﺴﺪ‬ ‫ﻟﺼﻮﻡ ﻭﺍﻋﺘﻜﺎﻑ ﻭﺣﺞ ﻭﻋﻤﺮﺓ ﻭﻭﺿﻮﺀ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻬﻤﺎ ﺍﻟﻐﺴﻞ ﺇﻻ ﺇﻥ ﺃﻧﺰﻟﺘﺎ ﻋﻨﺪ‬ ‫ﻣﻦ ﺃﻭﺟﺒﻪ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻹﻧﺰﺍﻝ)‪.(٢‬‬ ‫ ‪W‬ن ا‪G‬اق ‪ &!6  */ I@ N8‬ا و‪IH‬‬ ‫ﺗﺤﺮﻳﻤﺎ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﺑﻼ ﺿﺮﻭﺭﺓ ﻣﺜﻞ ﺃﻥ ﻳﺘﺰﻭﺝ‬ ‫‬‫ﻳﻀﻤﻦ ﺍﻟﺼﺪﺍﻕ ﻣﻦ ﻳﺪﺧﻞ‬ ‫ﻣﺮﺿﻌﺔ ﻓﺘﺮﺿﻌﻬﺎ ﺃﻣﻪ ﺃﻭ ﺃﺧﺘﻪ ﺃﻭ ﺟﺪﺗﻪ ﺃﻭ ﻣﺜﻠﻬﻦ ﻣﻤﻦ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﻣﺎ ﻭﻟﺪﺕ‪ ،‬ﺃﻭ‬ ‫ﻗﻬﺮﺍ‬ ‫ﺗﺮﺿﻌﻬﺎ ﻣﻦ ﺃﺭﺿﻌﺘﻪ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﻳﺰﻧﻲ ﺑﻬﺎ ﺃﺑﻮﻩ ﺃﻭ ﺟﺪﻩ ﺃﻭ ﺍﺑﻨﻪ ﺃﻭ ﺍﺑﻦ ﺍﺑﻨﻪ ‬ ‫ﺃﻭ ﻓﻲ ﻧﻮﻡ ﺃﻭ ﻋﻠﻰ ﺇﻳﻬﺎﻡ ﺃﻧﻪ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺰﻧﻰ ﺍﻟﺬﻱ ﻻ ﺗﺒﻄﻞ ﺑﻪ‬ ‫ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻟﻜﻦ ﻳﺤﺮﻣﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ ﻋﻤﺪ ﻣﻨﻬﺎ ﻓﻲ ﺃﻧﻪ ﻣﺤﺮﻡ ﺯﻭﺟﻬﺎ ﻓﻘﺪ ﺃﺑﻄﻠﺘﻪ‬ ‫ﻫﻲ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺰﺍﻧﻲ ﺑﻬﺎ ﺃﻭ ﺍﻟﺬﻱ ﻏﺮﻫﺎ ﻫﻮ ﺍﻟﻤﺒﻄﻞ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺮﺍﺩ ﺃﺑﻲ ﺯﻛﺮﻳﺎﺀ‬ ‫ﺑﺎﻟﺰﻧﻰ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﻪ ﺇﺩﺧﺎﻝ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﺃﻋﻨﻲ ﺯﻧﺎﻫﺎ ﺑﺄﺑﻲ ﺯﻭﺟﻬﺎ ﺃﻭ ﺟﺪﻩ ﺃﻭ ﺍﺑﻨﻪ‬ ‫ﺃﻭ ﺍﺑﻦ ﻭﻟﺪﻩ ﻭﺯﻧﺎﻩ ﺑﺄﻣﻬﺎ ﺃﻭ ﺟﺪﺗﻬﺎ ﺃﻭ ﺑﻨﺘﻬﺎ ﺃﻭ ﺑﻨﺖ ﻭﻟﺪﻫﺎ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ‬ ‫ﺗﻤﻜﻨﻪ ﺃﻣﻬﺎ ﺃﻭ ﺃﺧﺘﻬﺎ ﻧﻔﺴﻬﺎ ﻻ ﻋﻠﻰ ﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﻳﺠﻲﺀ ﺇﻧﺴﺎﻥ ﺑﺎﺑﻨﺘﻬﺎ ﺃﻭ‬ ‫ﺃﻣﻬﺎ ﺃﻭ ﺟﺪﺗﻬﺎ ﺇﻟﻰ ﺯﻭﺟﻬﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﺃﻧﻬﺎ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺰﻭﺝ‬ ‫ﻣﺮﺿﻌﺎ ﻓﺘﺮﺿﻌﻪ ﻣﻦ ﺃﺭﺿﻌﺖ ﺯﻭﺟﺘﻪ ﺃﻭ ﺃﻣﻬﺎ ﺃﻭ ﻣﻦ ﻳﻜﻮﻥ ﺑﺈﺭﺿﺎﻋﻪ ﺫﺍ ﻣﺤﺮﻡ‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٥١/٦‬ ‪.٤٥٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٥٣/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪450‬‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﺘﺴﺒﺐ ﺃﺣﺪ ﻓﻲ ﺯﻣﺎﻥ ﺭﺿﺎﻉ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﺣﺘﻰ‬ ‫ﺗﺮﺿﻌﻬﻤﺎ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺘﻢ ﺣﺘﻰ ﺗﺰﻭﺟﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻛﺎﻥ ﺍﻟﺘﺴﺒﺐ ﻓﻴﻪ‬ ‫ﻗﺒﻞ ﻟﻠﺘﺰﻭﺝ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺇﺩﺧﺎﻝ ﺍﻟﺘﺤﺮﻳﻢ ﺍﻟﻌﻤﺪ ﻭﻏﻴﺮﻩ؛ ﻷﻥ ﺍﻟﺨﻄﺄ ﻻ ﻳﺰﻳﻞ‬ ‫ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻭﻣﺜﺎﻝ ﺇﺩﺧﺎﻟﻪ ﻟﻠﻀﺮﻭﺭﺓ ﺃﻥ ﻳﺨﺎﻑ ﻋﻠﻰ ﻣﺮﺿﻊ ﺃﻭ ﻣﺮﺿﻌﺔ ﺍﻟﻤﻮﺕ‬ ‫ﻣﺤﺮﻣﺎ‪ ،‬ﻭﻣﻦ ﺿﻤﻦ ﺍﻟﺼﺪﺍﻕ ﻟﺰﻣﻪ ﻣﻦ ﺍﻟﻜﻞ)‪.(١‬‬ ‫‬‫ﻓﺘﺮﺿﻌﻪ ﻣﻦ ﻳﺨﺮﺝ ﺑﻬﺎ‬ ‫ @‪  I‬وج ‪$ N8‬اق و@ت [‪ ./‬ا‪e‬‬ ‫ﺇﻥ ﺗﺰﻭﺝ ﻓﻤﺮﺽ ﻭﻓﺮﺽ ﻭﻟﻢ ﻳﻤﺲ ﻓﻠﻬﺎ ﺍﻹﺭﺙ ﻻ ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻭﺇﻥ ﻣﺲ ﻓﻠﻬﺎ‪،‬‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ ﻓﻲ ﻣﺮﺽ ﻭﻟﻢ ﻳﻤﺲ ﻓﻤﻦ ﺍﻟﻜﻞ‪،‬‬‫ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻷﻗﻞ ﺻﺪﺍﻗﺎ ﺃﻭ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻟﺜﻠﺚ ﻭﺇﻥ ﻣﺲ ﻓﻤﻦ ﺍﻟﻜﻞ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻭﻟﻢ ﻳﻔﺮﺽ ﻭﻟﻢ ﻳﻤﺲ ﻓﻼ‬ ‫ﺻﺪﺍﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﺍﻟﻤﺜﻞ ﻭﻟﻮ ﻣﺎﺗﺖ‪ ،‬ﻭﺇﻥ ﻓﺮﺽ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻤﺜﻞ ﻭﻣﺎﺕ ﻓﻲ ﻣﺮﺿﻪ‬ ‫ﻓﻠﻬﺎ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﺃﻋﺘﻖ ﻓﻴﻪ ﺃﻣﺔ ﻓﺘﺰﻭﺟﻬﺎ ﺑﻔﺮﺽ ﻓﻤﺎﺕ ﻭﻟﻢ ﻳﻤﺴﻬﺎ ﻓﻌﺘﻘﻬﺎ ﻣﻦ ﺍﻟﺜﻠﺚ‪،‬‬ ‫ﻭﺻﺪﺍﻗﻬﺎ ﻣﻦ ﺍﻟﻜﻞ ﻛﺎﻹﺭﺙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻼﻫﻤﺎ ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﺇﻥ ﺿﻤﻦ ﺻﺪﺍﻕ ﺍﺑﻨﻪ ﺃﻭ‬ ‫ﻋﺒﺪﻩ ﻭﺃﺟﻨﺒﻲ ﻓﻤﻦ ﺍﻟﻜﻞ ﺃﻭ ﺍﻟﺜﻠﺚ ﻗﻮﻻﻥ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺫﻥ ﺍﻷﺟﻨﺒﻲ ﺃﻥ ﻳﺼﺪﻕ ﻣﻦ‬ ‫ﻣﺎﻟﻪ ﻭﻟﻢ ﻳﻔﻌﻞ ﺣﺘﻰ ﻣﺮﺽ ﺍﻵﺫﻥ‪ ،‬ﻭﺇﻥ ﺃﺻﺪﻕ ﻭﻟﻢ ﻳﺸﻬﺪ ﺣﺘﻰ ﻣﺮﺽ ﻓﻤﻦ‬ ‫ﺍﻟﻜﻞ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺝ ﺑﻔﺮﺽ ﻭﻟﻢ ﻳﺸﻬﺪ ﺣﺘﻰ ﻣﺮﺽ ﻓﺎﻟﻔﺮﺽ ﻭﺍﻹﺭﺙ ﻣﻦ ﺍﻟﻜﻞ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻟﺜﻠﺚ‪ ،‬ﻭﻣﻦ ﺃﺫﻥ ﻟﻮﺍﺭﺛﻪ ﺃﻥ ﻳﺼﺪﻕ ﻓﻠﻢ ﻳﺼﺪﻕ ﺣﺘﻰ ﻣﺮﺽ ﺍﻵﺫﻥ ﻟﻢ‬ ‫ﻳﺠﺰ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻭﻟﻢ ﻳﺸﻬﺪ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻔﺮﺽ ﺣﺘﻰ ﻣﺮﺽ ﻓﻤﻦ ﺍﻟﻜﻞ)‪.(٢‬‬ ‫ ‪$‬اق @‪6H I‬ت ا ح‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺑﺼﺪﺍﻕ‪ ،‬ﺛﻢ ﺟﺤﺪﺕ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻻ ﺑﻴﺎﻥ ﻟﻪ‪ ،‬ﻭﻣﻨﻌﺘﻪ ﻧﻔﺴﻬﺎ ﻟﻢ‬ ‫ﻗﻬﺮﺍ ﺑﻌﺪﻩ)‪.(٣‬‬ ‫ﻳﻠﺰﻣﻪ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻭﻟﻮ ﻭﻃﺌﻬﺎ ﻗﺒﻞ ﺍﻹﻧﻜﺎﺭ ﺃﻭ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٥٣/٦‬ ‪ ،٤٥٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٠٧/٨‬ ‪.١٠٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٥٤/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٥٥/٦‬‬ ‫‪451‬‬ ‫ب  ‪!6‬م ا!أة أو ‪/‬‬ ‫ ‪ &!6‬ا و‪ */ H‬اﻹن  ا!‬ ‫ﺗﺤﺮﻡ ﺑﺘﺄﺑﻴﺪ ﻣﻨﻜﻮﺣﺔ‪ ،‬ﺃﻱ‪ :‬ﻣﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﺒﻴﻦ ﺑﻼ ﻃﻼﻕ ﺇﻥ ﻣﺴﻬﺎ ﺑﻌﻤﺪ‬ ‫ﻭﻏﻴﻮﺏ ﺣﺸﻔﺔ ﻓﻲ ﺩﺑﺮ‪ ،‬ﻭﺭﺧﺺ ﺑﻌﺾ ﺃﻥ ﻻ ﺗﺤﺮﻡ ﻛﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻛﺘﺎﺏ‬ ‫ﻣﺮﺍﺭﺍ‪ ،‬ﺇﺫ ﻻ ﻓﺮﻕ ﻋﻨﺪ ﺍﻟﺘﺤﻘﻴﻖ ﺑﻴﻦ ﺍﻟﻤﺮﺓ‬ ‫ﺍﻷﻟﻮﺍﺡ ﻭﻏﻴﺮﻫﻤﺎ ﻭﻟﻮ ﺗﻌﻤﺪ ﺫﻟﻚ ‬ ‫ﻛﻼ ﻣﻨﻬﻤﺎ ﺧﻤﺴﺔ ﺩﻧﺎﻧﻴﺮ ﻳﺼﺪﻗﺎﻥ‬‫ﻭﺃﻛﺜﺮ‪ ،‬ﻭﺭﺧﺺ ﺃﺑﻮ ﻳﺤﻴﻰ ﺍﻟﻔﺮﺳﻄﺎﺋﻲ ﻭﺃﻟﺰﻡ ‪‬‬ ‫ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﻣﻦ ﺃﺭﺣﺎﻣﻬﻤﺎ‪ ،‬ﻭﺭﺧﺺ ﺃﻥ ﻳﻨﻔﻖ ﻛﻞ ﻣﻨﻬﻤﺎ ﺛﻼﺛﺔ ﻛﺬﻟﻚ‪،‬‬ ‫ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﻳﺘﻌﻤﺪ ﺫﻟﻚ ﻣﻨﻬﻤﺎ ﺷﻲﺀ ﻭﻻ ﺗﺤﺮﻡ ﺇﻥ ﻟﻢ ﻳﺘﻌﻤﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ‬ ‫ﻭﺻﺤﺤﻪ ﺑﻌﺾ‪ ،‬ﻭﺇﻥ ﺗﻌﻤﺪ ﺃﺣﺪﻫﻤﺎ ﺩﻭﻥ ﺍﻵﺧﺮ ﺣﺮﻣﺖ ﺇﻥ ﻋﻠﻢ ﺍﻵﺧﺮ ﺑﻌﺪ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﺃﺧﺒﺮ ﺃﺣﺪﻫﻤﺎ ﺍﻵﺧﺮ ﺑﺬﻟﻚ ﻓﻠﻪ ﺃﻥ ﻻ ﻳﺼﺪﻗﻪ ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺃﻣﻴ ﻨﺎ‪ ،‬ﻭﺇﻥ ﺻﺪﻗﻪ ﻓﺎﻟﻘﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﺃﺧﻠﻄﻬﺎ ﺯﻭﺟﻬﺎ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﺭﺧﺺ ﻟﻪ ﺍﻟﻤﻘﺎﻡ ﻣﻌﻬﺎ ﻭﺟﻤﺎﻋﻬﺎ ﻻ ﻟﻐﻴﺮﻩ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻬﺎ ﺣﻼﻝ ﻟﻪ ﻭﻟﻐﻴﺮﻩ ﻟﻜﻦ‬ ‫ﻳﺠﺘﻨﺐ ﺍﻟﺪﺑﺮ‪ ،‬ﻭﻳﺠﺎﻣﻌﻬﺎ ﺣﻴﺚ ﺷﺎﺀ ﻣﻦ ﺟﺴﺪﻫﺎ‪ ،‬ﻭﺇﻥ ﺍﻓﺘﻀﻬﺎ ﺑﻐﻴﺮ ﺟﺴﺪﻩ‬ ‫ﺛﻴﺒﺎ ﻟﻢ‬ ‫ﺣﺮﻣﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ؛ ﺑﻞ ﻟﻮ ﺃﺩﺧﻞ ﻏﻴﺮ ﺟﺴﺪﻩ ﻓﻲ ﻓﺮﺟﻬﺎ ‬ ‫ﺗﺤﺮﻡ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ ﺑﺎﻟﺪﺑﺮ ﺇﺫﺍ ﺩﺧﻞ ﻭﻟﻮ ﻟﻢ ﺗﻐﺐ ﺣﺸﻔﺘﻪ ﺃﻭ ﻓﻢ‬ ‫ﻛﺄﻧﻪ ﻣﻘﻴﺲ ﻋﻠﻰ ﺍﻟﺪﺑﺮ؛ ﻷﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﻨﺴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﺎ ﻟﻢ ﻳﻨﺰﻝ ﻓﻴﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﻟﻮ ﺃﻧﺰﻝ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻳﺤﻞ ﻣﻦ ﺍﻟﺤﺎﺋﺾ ﻣﺎ ﻓﻮﻕ ﺍﻹﺯﺍﺭ«‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻓﻮﻕ‬ ‫ﺍﻟﺴﺮﺓ‪ ،‬ﻭﺇﻥ ﻣﺴﻬﺎ ﻓﻲ ﺍﻟﻔﻢ ﺑﻼ ﻋﻤﺪ ﻟﻢ ﺗﺤﺮﻡ ﻭﺳﻮﺍﺀ ﻓﻲ ﺍﻟﺘﺤﺮﻳﻢ ﺑﺎﻟﻔﻢ ﻏﻴﻮﺏ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪452‬‬ ‫ﺍﻟﺤﺸﻔﺔ ﻭﻋﺪﻣﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺇﻻ ﺇﻥ ﻏﺎﺑﺖ‪ ،‬ﻭﺣﺪ ﺍﻟﻔﻢ ﺣﻤﺮﺓ ﺍﻟﺸﻔﺔ‪ ،‬ﻓﻤﻦ‬ ‫ﺣﺮﻣﻬﺎ ﺑﻼ ﻏﻴﻮﺑﺔ ﺣﺮﻣﻬﺎ ﺑﺤﺼﻮﻝ ﺃﻭﻝ ﺫﻛﺮﻩ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﻤﺮﺓ ﺑﻴﻦ ﺍﻟﺸﻔﺘﻴﻦ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﻻ ﺗﺤﺮﻡ ﺑﺎﻟﻔﻢ ﻭﻟﻮ ﻏﺎﺑﺖ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺷﻲﺀ ﻳﺤﺮﻡ ﻓﻔﻌﻠﻪ ﺃﺣﺪ‬ ‫ﺍﻟﺰﻭﺟﻴﻦ ﺑﺎﻵﺧﺮ ﺑﻼ ﻋﻤﺪ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻡ ﻣﻦ ﻟﻢ ﻳﺘﻌﻤﺪ ﻋﻠﻰ ﻣﻦ ﺗﻌﻤﺪ‪،‬‬ ‫ﻭﻻ ﻋﻜﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻡ ﻛﻞ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺪﺧﻞ ﺫﻛﺮﻩ ﻓﻲ ﻓﻤﻬﺎ ﺃﻭ ﺩﺑﺮﻫﺎ‬ ‫ﻭﻫﻮ ﺳﻜﺮﺍﻥ ﺑﻨﻮﻡ ﺃﻭ ﺟﻨﻮﻥ ﺃﻭ ﻣﺮﺽ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﻻ ﻳﺤﺮﻡ ﻣﻦ‬ ‫ﺗﻌﻤﺪ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺘﻌﻤﺪ ﺑﻞ ﺍﻟﻌﻜﺲ)‪.(١‬‬ ‫ﻭﺇﻥ ﺍﺩﻋﺖ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‪ ،‬ﺃﻧﻪ ﺟﺎﻣﻌﻬﺎ ﻓﻲ ﺩﺑﺮﻫﺎ‪ ،‬ﻭﺃﻧﻜﺮ ﺍﻟﺰﻭﺝ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﻌﻦ ﺃﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ ‪ 5‬ﺃﻥ ﻋﻠﻴﻪ ﺍﻟﻴﻤﻴﻦ ﺑﺎﻟﻘﻄﻊ‪ :‬ﺃﻧﻪ ﻣﺎ ﺟﺎﻣﻌﻬﺎ ﻓﻲ‬ ‫ﻣﺘﻌﻤﺪﺍ‪.‬‬ ‫‬‫ﺍﻟﺪﺑﺮ‬ ‫ﻓﺈﻥ ﺣﻠﻒ‪ ،‬ﺣﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻤﻘﺎﻡ ﻋﻪ‪ ،‬ﻭﺗﺠﺎﻫﺪﻩ ﻋﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﺑﻤﺎ ﺩﻭﻥ ﺍﻟﻘﺘﻞ‪،‬‬ ‫ﻭﻟﻴﺲ ﻟﻬﺎ ﺃﻥ ﺗﻘﺘﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﺪ ﺃﻥ ﺗﻌﺮﺽ ﻟﻪ ﺍﻟﻔﺪﻳﺔ‪ ،‬ﻓﻠﻢ ﻳﻘﺒﻠﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ‬ ‫ﺃﻥ ﺗﻔﺘﺪﻱ ﺇﻻ ﺑﻤﺎ ﻋﻠﻴﻪ ﻟﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻄﺄ ﻓﻲ ﺍﻟﺪﺑﺮ ﻭﺍﻟﺤﻴﺾ)‪.(٢‬‬ ‫ @‪!+ I‬ت زو‪ 6  H‬و‪` 0‬‬ ‫ﻏﺮﺕ ﺍﻣﺮﺃﺓ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺃﻣﻜﻨﺘﻪ ﺃﻥ ﻳﻄﺄﻫﺎ‪ ،‬ﻭﻫﻲ ﺣﺎﺋﺾ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ‬ ‫ﺫﻟﻚ‪ ،‬ﺗﺮﻳﺪ ﻣﻨﻪ ﺍﻟﺨﺮﻭﺝ ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﻔﺘﺪﻱ ﺑﺎﻟﺬﻱ ﻟﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﻗﺒﻞ ﻓﺪﻳﺘﻬﺎ‬ ‫ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ ﻗﺒﻀﺖ ﻣﻨﻪ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﺮﺩ ﻋﻠﻴﻪ ﻣﺎ ﺃﺧﺬﺕ ﻣﻨﻪ‪ ،‬ﻣﻦ‬ ‫ﺍﻟﺼﺪﺍﻕ‪ ،‬ﻣﻦ ﻋﺎﺟﻞ ﻭﺁﺟﻞ‪ ،‬ﻭﻳﺤﻞ ﻟﻸﺯﻭﺍﺝ ﻗﺒﻮﻝ ﻓﺪﻳﺘﻬﺎ ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺃﻥ‬ ‫ﺗﻔﺘﺪﻱ ﺑﻐﻴﺮ ﺫﻟﻚ‪ ،‬ﻣﻦ ﻣﺎﻟﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٥٦/٦‬ ‪ ،٤٥٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٩٩/٨‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١١٤/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٧٠/٧‬‬ ‫‪453‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﻳﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﻳﺒﻴﻨﻬﺎ‬ ‫ﻣﺘﻌﻤﺪﺍ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻋﻠﻤﺘﻪ ﺃﻧﻬﺎ ﺣﺎﺋﺾ‪،‬‬ ‫‬‫ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺃﻧﻪ ﻭﻃﺌﻬﺎ ﻓﻲ ﺍﻟﺤﻴﺾ‬ ‫ﺃﻗﺮ ﺑﺬﻟﻚ‪ ،‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮ‪ ،‬ﺣﻠﻔﻪ ﻟﻬﺎ‪:‬‬ ‫ﻭﺍﻟﺤﺎﻛﻢ ﻳﺴﺄﻟﻪ ﻋﻦ ﻗﻮﻟﻬﺎ‪ ،‬ﻓﺈﻥ ‪‬‬ ‫ﻭﻁﺀﺍ ﺗﻐﻴﺐ ﻓﻴﻪ ﺍﻟﺤﺸﻔﺔ‪ ،‬ﻭﻳﻠﺘﻘﻲ ﺍﻟﺨﺘﺎﻧﺎﻥ‪،‬‬ ‫‬‫ﺃﻧﻪ ﻣﺎ ﻭﻃﺌﻬﺎ ﻓﻲ ﺣﻴﻀﻬﺎ ﺑﻔﺮﺟﻪ‪،‬‬ ‫ﻣﺘﻌﻤﺪﺍ ﻟﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﺣﻠﻒ ﻗﺎﻝ ﻟﻬﺎ ﺍﻟﺤﺎﻛﻢ‪ :‬ﺇﻥ ﻛﻨﺖ ﺻﺎﺩﻗﺔ‪ ،‬ﻓﺎﻓﺘﺪﻱ ﻣﻨﻪ‪،‬‬ ‫‬ ‫ﺑﺼﺪﺍﻗﻚ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻟﻚ‪ ،‬ﻓﺈﻥ ﻗﺒﻞ ﻓﺪﻳﺘﻚ‪ ،‬ﻭﺧﻠﻰ ﺳﺒﻴﻠﻚ‪ ،‬ﻓﺎﺧﺮﺟﻲ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻢ ﻳﻘﺒﻞ ﻓﺪﻳﺘﻚ‪ ،‬ﻓﺠﺎﻫﺪﻳﻪ ﻋﻠﻰ ﻧﻔﺴﻚ‪ ،‬ﻭﻳﺄﻣﺮﻫﺎ ﺑﺘﻘﻮﻯ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﻭﺇﻻ‬ ‫ﻣﺎﻧﻌﺘﻪ‪ ،‬ﺩﻭﻥ ﺍﻟﻘﺘﻞ‪ ،‬ﻣﻤﺎ ﻳﻤﺘﻨﻊ ﻣﺜﻠﻪ)‪.(١‬‬ ‫ ‪ &!6‬ا و‪ */ H‬ا واج ‪6‬ر@‬ ‫ﺗﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻟﻮ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﻣﺎ ﻭﻟﺪﻫﺎ ﻭﻟﻮ ﻟﻢ ﻳﻤﺲ ﻫﺬﻩ ﺍﻟﺘﻲ‬ ‫ﺁﺧﺮﺍ ﺃﻭ‬ ‫ﺁﺧﺮﺍ ﻭﻻ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺇﻻ ﺇﻥ ﻣﺲ ﻫﺬﻩ ﺍﻟﺘﻲ ﺗﺰﻭﺝ ‬ ‫‬‫ﺗﺰﻭﺝ‬ ‫ﺁﺧﺮﺍ‪،‬‬ ‫ﻣﺎ ﻭﻟﺪﺕ ﺇﻥ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺑﺰﻭﺟﺘﻪ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﻮﺍﻟﺪﺓ ﻟﻠﺒﻨﺖ ﺍﻟﺘﻲ ﺗﺰﻭﺟﻬﺎ ‬ ‫ﻗﺎﻝ ﺍﻟﻤﺤﺸﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﺑﻲ ﺳﺘﺔ‪ :‬ﻷﻥ ﺍﻟﺒﻨﺖ ﻭﻣﺎ ﺗﺤﺘﻬﺎ‬ ‫ﻻ ﻳﺤﺮﻣﻦ ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ‪ ،‬ﻭﻫﻮ ﻣﺸﻜﻞ؛ ﻷﻥ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺗﺤﺮﻳﻢ‬ ‫ﺍﻟﺒﻨﺖ ﻭﻻ ﻳﻔﻴﺪ ﺇﻻ ﻫﺬﺍ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺑﻞ ﻛﻼﻡ ﺃﺑﻲ ﺯﻛﺮﻳﺎﺀ ﺇﻧﻤﺎ ﻫﻮ ﻋﻠﻰ ﺗﺤﺮﻳﻢ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻻ ﺗﺤﺮﻡ‬‫ﺍﻷﻡ ﺇﺫﺍ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺑﻨﺘﻬﺎ‪ ،‬ﻻ ﻋﻠﻰ ﺗﺤﺮﻳﻢ ﺍﻟﺒﻨﺖ‬ ‫ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺃﻣﻬﺎ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ‪ :‬ﺃﻥ ﻣﺮﺍﺩ ﺃﺑﻲ ﺯﻛﺮﻳﺎﺀ ﺍﻹﻃﻼﻕ ﻓﻲ‬ ‫ﺗﺤﺮﻳﻢ ﺍﻷﻡ ﺑﺘﺰﻭﺝ ﺑﻨﺘﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﺩﺧﻞ ﻋﻠﻰ ﺍﻷﻡ ﺃﻡ ﻻ‪ ،‬ﻭﻛﺄﻧﻪ ﻳﺮﻯ ﺃﻥ ﺍﻟﻌﻘﺪ ﻋﻠﻰ‬ ‫ﺍﻟﺒﻨﺖ ﻓﺴﺦ ﻟﻨﻜﺎﺡ ﺍﻷﻡ ﻣﺲ ﺍﻷﻡ ﺃﻡ ﻟﻢ ﻳﻤﺴﻬﺎ ﻭﺗﺤﺮﻳﻢ ﻟﻬﺎ ﻟﻸﺑﺪ؛ ﻷﻥ ﺍﻟﻌﻘﺪ‬ ‫ﻋﻠﻰ ﺍﻟﺒﻨﺖ ﻳﺤﺮﻡ ﺍﻷﻡ ﺇﺫﺍ ﻟﻢ ﻳﺘﺰﻭﺝ ﺍﻷﻡ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﺒﻨﺖ‪ ،‬ﻓﺠﻌﻞ‬ ‫ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻡ ﺯﻭﺟﺔ ﻟﻪ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺍﻟﺠﻤﻊ ﺗﺤﺮﻳﻢ ﻟﻬﺎ ﺇﺫﺍ ﺩﺧﻞ‬ ‫ﻋﻠﻴﻬﺎ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻭﻫﻮ ﺍﻟﺒﻨﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺍﻣﺮﺃﺓ ﺑﺘﺰﻭﻳﺞ ﻣﺤﺮﻣﺘﻬﺎ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ٥٧٠/٧‬ ‪.٥٧١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪454‬‬ ‫ﻋﻠﻴﻬﺎ ﺇﻻ ﺇﻥ ﻣﺲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺇﻻ ﺇﻥ ﻣﺲ ﻣﺎ ﻭﻟﺪﺕ ﻣﻄﻠﻘﺎ ﺗﻌﻤﺪ‬ ‫ﺍﻟﺘﺰﻭﺝ ﺍﻟﺜﺎﻧﻲ ﺃﻡ ﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺇﻻ ﺇﻥ ﺗﻌﻤﺪ‪.‬‬ ‫ﻭﺗﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﻛﺬﻟﻚ ﺇﺫﺍ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﺃﺧﺘﻬﺎ ﺃﻭ ﻋﻤﺘﻬﺎ ﺃﻭ ﺧﺎﻟﺘﻬﺎ ﺃﻭ ﺯﻭﺟﺔ‬ ‫ﺃﺑﻴﻬﺎ ﻭﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﺇﻥ ﺗﻌﻤﺪ‪ ،‬ﻭﺇﻻ ﻓﻘﻮﻻﻥ ﻭﻭﺟﻪ ﺗﺤﺮﻳﻢ ﺍﻟﺰﻭﺟﺔ ﺑﺎﻟﻌﻘﺪ‬ ‫ﻋﻠﻰ ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﺃﻥ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﺗﺮﻙ ﻟﻬﺎ ﻟﻸﺑﺪ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﺍﻟﺠﻤﻊ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﻫﻮ ﻣﻨﺎﻗﺾ ﻟﻌﻘﺪﻩ ﻋﻠﻰ ﺯﻭﺟﺘﻪ‪ ،‬ﻓﻜﺎﻥ ﻋﻘﺪﻩ ﻋﻠﻴﻬﺎ ﻓﺴﺨ ﺎ‬ ‫ﺑﻴﻨﻬﻤﺎ ﻻ ﻳﺠﻮﺯ ‬ ‫ﺛﺎﻧﻴﺎ؛ ﻷﻧﻪ ﻧﻮﺍﻩ ﻭﻟﻴﺲ ﻛﺤﺎﻟﻪ‬ ‫ﻟﻌﻘﺪﻩ ﻋﻠﻰ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻛﺄﻧﻪ ﻗﺪ ﺟﺎﻣﻊ ﻣﻦ ﻋﻘﺪ ﻋﻠﻴﻬﺎ ‬ ‫ﻗﺒﻞ ﺍﻟﺘﺰﻭﺝ ﺑﺎﻷﻭﻟﻰ‪ ،‬ﻛﺬﺍ ﻗﻴﻞ ﻭﻓﻴﻪ ﺭﻗﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﺍﻣﺮﺃﺓ ﺑﺘﺰﻭﺝ ﻣﺤﺮﻣﺘﻬﺎ‬ ‫ﻋﻠﻴﻬﺎ ﻛﺄﻣﻬﺎ ﻭﺑﻨﺘﻬﺎ ﻭﺧﺎﻟﺘﻬﺎ ﻭﻏﻴﺮﻫﻦ ﺇﻻ ﺑﻤﺲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ ﻭﻟﻮ ﻣﺲ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﺇﻻ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺜﺎﻧﻴﺔ ﺃ ‪‬ﻣﺎ ﺃﻭ ﺟﺪﺓ ﺃﻭ ﺑﻨ ﺘﺎ ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﻭﻭﻗﻊ ﻣﺲ ﺍﻟﺜﺎﻧﻴﺔ)‪.(١‬‬ ‫ ‪ &!6‬ا و‪ */ H‬ا‪ !h‬و@‪28 e‬رة @‪6‬ر@‬ ‫ﺩﺑﺮﺍ ﻭﺇﻥ ﻋﻼ ﻛﺠﺪﺗﻬﺎ‬ ‫ﺗﺤﺮﻡ ﺍﻟﺰﻭﺟﺔ ﺇﺫﺍ ﻧﻈﺮ ﺍﻟﺰﻭﺝ ﺑﻌﻤﺪ ﻓﺮﺝ ﻣﺎ ﻭﻟﺪﻫﺎ ﻭﻟﻮ ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﺑﻼ ﻋﻤﺪ ﻟﻀﺮﻭﺭﺓ ﺃﻭ ﻟﻐﻴﺮ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ‬ ‫ﻭﺟﺪﻫﺎ ﺃﻭ ﻣﺴﻪ ﺑﻴﺪﻩ ‬ ‫ﺇﻻ ﺑﻌﻤﺪ ﻭﻋﺪﻡ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻣﺜﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﻄﺐ ﺇﻥ ﺗﻌﻴﻦ ﻟﻪ ﺃﻭ ﺍﻟﺘﻨﺠﻴﺔ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﻋﻤﺪﺍ ﻟﺸﻬﻮﺓ ﻓﻤﻦ ﺣﺮﻡ ﺑﻪ ﻣﻦ ﻣﺲ ﻛﺬﻟﻚ ﻗﺒﻞ ﺗﺰﻭﺟﻬﺎ‬ ‫ﻣﺲ ﻣﺎ ﻋﺪﺍ ﺍﻟﻔﺮﺝ ﺑﺎﻟﻴﺪ ‬ ‫ﺣﺮﻡ ﺑﻪ ﺍﻣﺮﺃﺗﻪ ﺇﺫﺍ ﻣﺲ ﻣﺎ ﻭﻟﺪﻫﺎ ﺫﻟﻚ ﺍﻟﻤﺲ‪ ،‬ﻭﻣﻦ ﻻ ﻓﻼ)‪.(٢‬‬ ‫ ‪ &!6‬ا و‪ H‬إذا  وج ‪ ,8 8‬أو ‪,:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﺑﻲ ﺳﺘﺔ‪ :‬ﺑﻴﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺍﻟﻌﻘﺪ ﻋﻠﻰ‬ ‫ﻣﺘﺮﺗﺒﺎ‪ ،‬ﻭﻟﻮ ﺩﺧﻞ ﺑﻬﻤﺎ ﻫﻞ ﺗﺤﺮﻣﺎﻥ ﺃﻭ‬ ‫‬‫ﺍﻟﻤﺮﺃﺓ ﻭﺧﺎﻟﺘﻬﺎ ﺃﻭ ﻋﻤﺘﻬﺎ ﺧﻼﻑ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺗﺤﺮﻡ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻘﻂ؟ ﻓﺄﺛﺒﺖ ﺍﻟﺨﻼﻑ ﻣﺲ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﻟﻢ ﻳﻤﺴﻬﺎ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺟﻌﻔﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٥٧/٦‬ ‪.٤٥٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٥٨/٦‬‬ ‫‪455‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﻳﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﻳﺒﻴﻨﻬﺎ‬ ‫ﻓﻲ ﺑﺎﺏ ﺍﻷﺷﺮﺑﺔ ﺃﻥ ﻣﻦ ﺗﺰﻭﺝ ﺃﺧﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﻌﺪﺓ ﻣﻨﻪ ﺣﺮﻣﺘﺎ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻷﺧﻴﺮﺓ ﻭﻻ ﺗﺤﺮﻡ ﺍﻷﻭﻟﻰ ﻓﻲ ﺍﻟﺨﺎﻟﺔ ﻭﺍﻟﻌﻤﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺤﺮﻡ ﺍﻟﺨﺎﻟﺔ ﻭﺍﻟﻌﻤﺔ‬ ‫ﺇﺫﺍ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺍﺑﻨﺔ ﺃﺧﺘﻬﺎ‪ ،‬ﻭﻻ ﺗﺤﺮﻡ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﻓﺈﺫﺍ ﺛﺒﺖ ﻗﻮﻝ ﺑﺘﺤﺮﻳﻢ ﺍﻟﻤﺮﺃﺓ ﺑﺘﺰﻭﺝ ﻋﻤﺘﻬﺎ ﻋﻠﻴﻬﺎ ﺃﻭ ﺧﺎﻟﺘﻬﺎ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻣﺲ‬ ‫ﻛﺎﻥ ﻓﻲ ﺍﻷﺧﺘﻴﻦ ﺑﺎﻷﻭﻟﻰ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺒﻨﺖ ﻭﺍﻷﻡ ﻓﺘﺒﻴﻦ ﺃﻥ ﻋﻠﺔ ﺗﺤﺮﻳﻢ ﺍﻷﻭﻟﻰ ﺍﻟﻌﻘﺪ‬ ‫ﻋﻠﻰ ﻣﺤﺮﻣﺘﻬﺎ ﻻ ﺧﺼﻮﺹ ﺍﻟﻤﺲ‪ ،‬ﻭﻳﻔﻴﺪﻙ ﻛﻼﻡ ﺍﺑﻦ ﺟﻌﻔﺮ ﺃﻥ ﺗﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ‬ ‫ﻣﺤﺮﻣﺘﻬﺎ ﺍﻟﻤﻄﻠﻘﺔ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﻌﺪﺓ ﺍﻟﺮﺟﻌﻴﺔ ﻛﺘﺰﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺤﺮﻣﺘﻬﺎ ﺍﻟﺘﻲ ﻟﻢ ﺗﻄﻠﻖ‪،‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻌﺒﻲ ﻓﻲ ﺭﺟﻞ ﺯﻧﻰ ﺑﺄﻡ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﺑﻨﺖ ﺍﻣﺮﺃﺗﻪ‪ :‬ﺇﻧﻪ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﻪ)‪.(١‬‬ ‫ ز‪ N3‬أ ا و‪6 IH‬رم اﻵ‪!:‬‬ ‫ﺇﻥ ﺯﻧﻰ ﺑﺄﺧﺖ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﺃﺧﻴﻬﺎ ﻓﻘﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ ﻭﺇﻥ ﺯﻧﺖ‬ ‫ﺑﺄﺧﻲ ﺯﻭﺟﻬﺎ ﻓﻬﻮ ﻛﻐﻴﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺭﺃﻯ ﻣﺎ ﺑﻄﻦ ﻣﻦ ﻓﺮﺝ ﺃﻣﻬﺎ ﺃﻭ‬ ‫ﺟﺪﺗﻬﺎ ﺑﻼ ﻋﻤﺪ ﻻ ﺗﺤﺮﻡ‪ ،‬ﻭﻛﺬﺍ ﺭﺧﺺ ﺑﻌﺾ ﻓﻲ ﻏﻴﺮ ﺍﻟﻌﻤﺪ ﺇﻥ ﺭﺃﻯ ﻣﺎ ﺑﻄﻦ‬ ‫ﻣﻦ ﻋﻮﺭﺓ ﺑﻨﺘﻪ ﺃﻭ ﻣﺲ ﻋﻮﺭﺓ ﺃﺑﻴﻬﺎ ﺃﻭ ﺟﺪﻫﺎ ﺑﻴﺪﻩ ﺃﻭ ﻣﺴﺖ ﻋﻮﺭﺓ ﺍﺑﻦ ﺯﻭﺟﻬﺎ‬ ‫ﺑﺎﻟﻐﺎ ﺑﻴﺪﻫﺎ ﻭﺇﻥ ﺳﻔﻞ‪ ،‬ﺃﻭ ﺭﺃﻯ ﻣﺎ ﺑﻄﻦ ﻣﻦ ﺯﻭﺟﺔ ﺍﺑﻨﻪ ﻭﺇﻥ ﺳﻔﻞ‪ ،‬ﺃﻭ ﺃﺑﻴﻪ ﻭﺇﻥ‬ ‫ﻋﻼ ﺃﻥ ﻻ ﺗﺤﺮﻡ ﻋﻠﻰ ﺍﻻﺑﻦ ﻭﺍﻷﺏ‪ ،‬ﺃﻭ ﻣﺴﺖ ﺑﻴﺪﻫﺎ ﻋﻮﺭﺓ ﺃﺑﻴﻪ ﺃﻭ ﺟﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺗﺤﺮﻡ ﻭﻟﻮ ﻣﺴﺖ ﺑﻌﻤﺪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻧﻈﺮ ﻋﻮﺭﺓ ﺯﻭﺝ ﺑﻨﺘﻪ ﻫﻞ ﺗﺤﺮﻡ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‪،‬‬ ‫ﻋﻤﺪﺍ؟‬ ‫ﺃﻭ ﻣﺲ ﺃﺑﻮ ﺍﻟﻤﺮﺃﺓ ﻋﻮﺭﺓ ﺯﻭﺝ ﺑﻨﺘﻪ‪ ،‬ﺃﻭ ﻧﻈﺮ ﺍﻟﺰﻭﺝ ﺇﻟﻰ ﻋﻮﺭﺓ ﺃﺑﻲ ﺍﻣﺮﺃﺗﻪ ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻨﻈﺮ ﻫﻞ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻤﺲ ﺃﻭ ﻻ؟ ﻭﺫﻛﺮ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﻗﻮﻻ‪ :‬ﺃﻥ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻻ ﺗﺤﺮﻡ ﺑﻨﻈﺮ ﻋﻮﺭﺓ ﺭﺟﻞ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻣﻄﻠﻘﺎ ﻛﺄﺑﻲ ﺯﻭﺟﻬﺎ ﻭﺍﺑﻦ ﺯﻭﺟﻬﺎ‬ ‫ﻭﻏﻴﺮﻫﻤﺎ ﺇﺫ ﻗﺎﻝ ﺑﻌﺪ ﻗﻮﻝ‪ :‬ﻻ ﻳﻜﻮﻥ ﻣﺎ ﺑﻄﻦ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻣﺜﻞ ﺍﻟﻨﺴﺎﺀ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٥٨/٦‬ ‪.٤٥٩‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٤٦٠/٦‬ﺍﻟﻤﺪﻭﻧﺔ ﺍﻟﻜﺒﺮﻯ ﻷﺑﻲ ﻏﺎﻧﻢ ‪.٢٠٥/٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪456‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻴﻤﻦ ﻳﺰﻧﻲ ﺑﺄﺧﺖ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻲ ﺗﺤﺘﻪ؛ ﻓﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻣﺮﺃﺗﻪ ﺗﺤﺮﻡ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻬﺎ ﻻ ﺗﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻤﻨﻊ ﻧﻔﺴﻪ ﻣﻦ ﺟﻤﺎﻋﻬﺎ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺗﻨﻘﻀﻲ ﻋﺪﺓ‬ ‫ﺍﻟﺘﻲ ﺯﻧﻰ ﺑﻬﺎ)‪.(١‬‬ ‫ @‪ e@ I‬أو ‪! !h3‬ج ا‪',‬‬ ‫ﻣﻦ ﻣﺲ ﺃﻭ ﻧﻈﺮ ﻓﺮﺝ ﺑﻨﺘﻪ ﻻ ﻟﺸﻬﻮﺓ ﻓﺴﺪﺕ ﺃﻣﻬﺎ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻓﻔﻲ ﺑﻌﺾ‬ ‫ﺍﻵﺛﺎﺭ‪ :‬ﻣﻦ ﻧﻈﺮ ﻣﺎ ﺑﻄﻦ ﻣﻦ ﻓﺮﺝ ﺑﻨﺘﻪ ﻟﻢ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﺃﻣﻬﺎ ﻭﻫﻮ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻣﻦ ﻧﻈﺮ‬ ‫ﻣﺎ ﺑﻄﻦ ﻣﻦ ﻓﺮﺝ ﺍﻣﺮﺃﺓ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺑﻨﺘﻬﺎ‪ ،‬ﻭﺍﻟﺮﺑﻴﺒﺔ ﻣﺜﻞ ﺍﻟﺒﻨﺖ‪ ،‬ﻭﻻ ﺗﻔﺴﺪ ﺑﻨﻈﺮ‬ ‫ﺩﺑﺮ ﺃﺑﻴﻬﺎ ﺃﻭ ﻣﺴﻪ ﺑﻴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﻛﻞ ﻧﻈﺮ ﺃﻭ ﻣﺲ ﺃﻭ ﻭﻁﺀ ﺑﻼ ﻋﻤﺪ ﺃﻧﻪ ﻻ ﻳﻔﺴﺪ‪،‬‬ ‫ﻭﻻ ﺗﻔﺴﺪ ﺯﻭﺟﺘﻪ ﺑﻮﻁﺀ ﺑﻨﺘﻪ ﻣﻦ ﻏﻴﺮﻫﺎ ﺇﻻ ﺇﻥ ﻋﻠﻤﺖ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﻭﺗﻔﺴﺪ ﻋﻨﺪ‬ ‫ﺑﻌﺾ ﺑﻮﻁﺀ ﺟﺎﺭﻳﺘﻬﺎ ﻭﻟﻮ ﻟﻢ ﺗﻌﻠﻢ)‪.(٢‬‬ ‫ ‪ &!6‬ا!أة ‪ */‬ا‪!6‬‬ ‫ﺗﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﺑﺎﻟﺴﺤﺮ ﺇﻥ ﺃﻗﺮﺕ ﺃﻭ ﺷﻬﺪ ﻋﻠﻴﻬﺎ ﺃﻣﻴﻨﺎﻥ ﺇﻻ ﺇﻥ ﺗﺎﺑﺖ ﻭﻟﻮ‬ ‫ﺷﺮﻛﺎ‪ ،‬ﻭﻻ ﻳﺘﻮﺍﺭﺛﺎﻥ)‪.(٣‬‬ ‫ﺑﺰﻋﻤﻬﺎ ﻭﺍﻟﺤﻖ ﺃﻥ ﻻ ﺗﺤﺮﻡ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺳﺤﺮﻫﺎ ‬ ‫ ‪ &!6‬أ ا و‪ */ IH‬ا ‪N3‬‬ ‫ﺗﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﻟﻮ ﺯﻧﺖ ﻭﻟﻮ ﺑﺒﻬﻴﻤﺔ ﺃﻭ ﻃﻔﻞ ﺑﻌﻠﻢ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺯﻧﻰ ﻭﻟﻮ ﺑﺒﻬﻴﻤﺔ‬ ‫ﺃﻭ ﻃﻔﻞ ﻭﻋﻠﻤﺖ ﻫﻲ ﻻ ﺇﻥ ﺃﻗﺮﺍ ﺑﻪ ﻓﺈﺫﺍ ﺃﻗﺮ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻟﻶﺧﺮ ﺑﺎﻟﺰﻧﻰ ﻟﻢ‬ ‫ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﻭﻻ ﻳﺼﺪﻗﻪ‪ ،‬ﻭﺇﻥ ﻭﻗﻊ ﺍﻟﺘﺼﺪﻳﻖ ﻓﻲ ﻗﻠﺐ ﺃﺣﺪﻫﻤﺎ ﻓﻠﻴﻨﻔﻪ ﻣﻦ ﻗﻠﺒﻪ‬ ‫ﻭﻳﻜﺬﺏ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻌﻞ ﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﺇﻗﺮﺍﺭﻫﻤﺎ ﺇﺧﺒﺎﺭ ﺑﺄﻣﺮ ﻟﻢ ﻳﻮﺿﻊ ﻟﻠﻔﺮﻗﺔ‪،‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٥٢٠/٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٦١/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٦١/٦‬‬ ‫‪457‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﻳﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﻳﺒﻴﻨﻬﺎ‬ ‫ﺳﻴﻤﺎ ﺍﻟﻤﺮﺃﺓﻓﺈﻧﻪ ﻻ ﻃﻼﻕ ﻟﻬﺎ ﺇﻻ ﺇﻥ ﺟﻌﻞ ﺑﻴﺪﻫﺎ‬ ‫‬‫ﺑﻞ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪﻭﻻ‬ ‫ﺃﻗﺮ ﺃﺣﺪﻫﻤﺎ‬ ‫ﺃﻗﺮ ﺃﺣﺪﻫﻤﺎ ﻭﺻﺪﻗﻪ ﺍﻵﺧﺮ ﻭﻗﻌﺖ ﺍﻟﺤﺮﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ‪‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ‪‬‬ ‫ﺑﻤﺎ ﻭﻗﻊ ﻣﻨﻪ ﻣﻦ ﺍﻟﺰﻧﻰ ﻗﺒﻞ ﺗﺰﻭﺟﻬﻤﺎ‪ ،‬ﻭﻻ ﺇﻥ ﺭﺃﺕ ﺯﻭﺟﻬﺎ ﺍﻟﻄﻔﻞ ﻳﻔﻌﻞ‬ ‫ﺑﺎﻣﺮﺃﺓ ﺃﻭ ﻳﻔﻌﻞ ﺑﻪ ﺭﺟﻞ ﺃﻭ ﺭﺃﻯ ﺯﻭﺟﺘﻪ ﺍﻟﻄﻔﻠﺔ ﻳﻔﻌﻞ ﺑﻬﺎ ﺭﺟﻞ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻓﻌﻞ‬ ‫ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻤﺎ ﻣﺠﻨﻮ ﻧﺎ ﺃﻭ ﺭﺃﻯ ﺍﻣﺮﺃﺗﻪ ﺗﻔﻌﻞ ﺑﻌﻮﺩ ﺃﻭ ﻏﻴﺮﻩ ﻓﻲ ﻧﻔﺴﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﺑﺎﻣﺮﺃﺓ ﺃﻭ ﺭﺃﺗﻪ ﻳﻨﻜﺤﻪ ﺭﺟﻞ ﻓﻲ ﻏﻴﺮ ﺍﻟﺪﺑﺮ ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻳﺮﺍﻩ‬ ‫ﺍﻵﺧﺮ ﻳﺰﻧﻲ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺍﺋﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺮﻡ ﻛﻞ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺣﻞ ﻛﻞ ﻟﻶﺧﺮ)‪.(١‬‬ ‫ ‪ &!6‬ا و‪ */ H‬ا‪ ./[ e‬ا‪!= ,‬‬ ‫ﻭﺗﺤﺮﻡ ﺍﻟﺰﻭﺟﺔ ﺇﻥ ﻣﺴﻬﺎ ﻗﺒﻞ ﺗﻜﻔﻴﺮﻩ ﻋﻦ ﻳﻤﻴﻦ ﻭﺍﻗﻌﺔ ﺑﻄﻼﻗﻬﺎ ﺇﺫﺍ ﻃﻠﻖ‬ ‫ﺯﻭﺟﺘﻪ ﺳﻮﺍﺀ ﻣﺴﻬﺎ ﺑﺬﻛﺮﻩ ﻓﻲ ﺃﻱ ﻣﻮﺿﻊ ﺃﻭ ﺑﻴﺪﻩ ﻓﻲ ﻓﺮﺟﻬﺎ ﻭﻫﻞ ﻳﺤﺮﻡ ﻋﻠﻴﻬﺎ‬ ‫ﺩﺑﺮﺍ ﻭﺇﻥ ﻣﻦ ﻏﻴﺮﻫﺎ ﺃﻭ‬ ‫ﻋﻤﺪﺍ ﻓﺮﺝ ﻭﺍﻟﺪﻩ ﻭﺇﻥ ﻋﻼ ﺃﻭ ﻭﻟﺪﻩ ﺍﻟﺒﺎﻟﻎ ﻭﻟﻮ ‬ ‫ﺇﻥ ﻧﻈﺮﺕ ‬ ‫ﺳﻔﻞ ﺃﻭ ﺍﺑﻦ ﺑﻨﺘﻬﺎ ﻭﺇﻥ ﺳﻔﻞ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ)‪.(٢‬‬ ‫ د ا ح ‪ */‬ا‪!5‬ك وا ‪N3‬‬ ‫ﺇﻥ ﻗﺎﻟﺖ ﺍﻟﺰﻭﺟﺔ‪ :‬ﺇﻧﻲ ﻣﺸﺮﻛﺔ ﺣﻴﻦ ﺗﺰﻭﺟﺘﻨﻲ ﻓﺴﺪ ﺍﻟﻨﻜﺎﺡ ﺇﻥ ﻟﻢ ﻳﺪﺧﻞ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻭﺇﻥ ﺩﺧﻞ ﻛﺬﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ ﺍﻟﻤﻮﺣﺪﺓ ﻟﺰﻭﺟﻬﺎ ﺃﻭ ﺍﻟﻤﻮﺣﺪ‬ ‫ﻟﺰﻭﺟﺘﻪ‪ :‬ﺇﻧﻲ ﺯﻧﻴﺖ ﻓﻲ ﺣﺎﻝ ﺍﻟﺸﺮﻙ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﻟﻢ ﻳﻌﻠﻤﻬﺎ‬ ‫ﺯﺍﻧﻴﺔ ﺛﻢ ﻋﻠﻢ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ ﻓﻔﺎﺭﻗﻬﺎ ﺍﺧﺘﻴﺮ ﺃﻥ ﻻ ﻳﺒﻄﻞ ﺻﺪﺍﻗﻬﺎ ﺇﻥ ﺯﻧﺖ ﻗﺒﻞ‬ ‫ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﻄﻞ‪ ،‬ﻭﺇﻥ ﺃﻛﺮﻫﺖ ﻋﻠﻰ ﺍﻟﺰﻧﻰ ﻓﻼ ﺗﺤﺮﻡ ﻭﻟﻮ ﻛﺎﻥ ﻳﺮﺍﻫﺎ‪ ،‬ﻭﻻ‬ ‫ﻳﻀﺮﻫﺎ ﻣﺎ ﺑﻠﻴﺖ ﺑﻪ ﻣﻦ ﺍﻟﺸﻬﻮﺓ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﺇﻥ ﺭﺃﺗﻪ ﻳﺠﺎﻣﻊ ﺟﺎﺭﻳﺔ ﺍﺑﻨﻪ ﻟﻢ ﺗﺤﺮﻡ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٦١/٦‬ ‪.٤٦٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٦٢/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪458‬‬ ‫ﻋﻠﻴﻪ ﻭﻻ ﻋﻠﻴﻪ ﺍﻟﺠﺎﺭﻳﺔ ﺇﻻ ﺇﻥ ﻭﻃﺌﻬﺎ ﺍﺑﻨﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺗﺤﺮﻡ ﻣﻄﻠﻘﺎ؛ ﻷﻧﻪ ﻭﻃﺌﻬﺎ ﻭﻟﻢ‬ ‫ﻳﺴﺘﺸﻬﺪ ﻋﻠﻰ ﻧﺰﻋﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ)‪.(١‬‬ ‫ ‪ &!6‬ا و‪ */ H‬ا!‪W‬ع‬ ‫ﺇﻥ ﺗﺰﻭﺟﺖ ‬ ‫ﻃﻔﻼ ﻓﺄﺭﺿﻌﺘﻪ ﻓﻜﺎﻧﺖ ﺃﻣﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﺣﺮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺑﺎﻟﻎ‬ ‫ﺗﺰﻭﺝ ﻃﻔﻠﺔ ﻓﺄﺭﺿﻌﺘﻬﺎ ﺃﻣﻪ؛ ﻷﻧﻬﺎ ﺗﻜﻮﻥ ﺃﺧﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻭﺇﻥ ﻋﻠﺖ ﺃﻭ ﻭﻟﺪﻩ‪،‬‬ ‫ﺃﻱ‪ :‬ﺃﺭﺿﻌﻬﺎ ﻭﻟﺪﻩ ﺍﻷﻧﺜﻰ ﻭﻫﻮ ﺑﻨﺘﻪ ﺃﻭ ﺑﻨﺖ ﺑﻨﺘﻪ ﺃﻭ ﺍﺑﻨﺔ ﺍﺑﻨﻪ ﻭﻫﻜﺬﺍ ﻭﺇﻥ ﺳﻔﻞ‬ ‫ﻷﻧﻬﺎ ﺗﻜﻮﻥ ﺑﻨﺖ ﺑﻨﺘﻪ ﺃﻭ ﺑﻨﺖ ﺑﻨﺖ ﺍﺑﻨﻪ ﻭﻫﻜﺬﺍ‪ ،‬ﺃﻭ ﺃﺧﺘﻪ ﻭﻣﺎ ﺗﺤﺘﻬﺎ ﻷﻧﻬﺎ ﺗﻜﻮﻥ‬ ‫ﺑﻨﺖ ﺃﺧﺘﻪ ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﺃﻭ ﺑﻨﺖ ﺃﺧﻴﻪ ﻭﻣﺎ ﺗﺤﺘﻬﺎ؛ ﻷﻧﻬﺎ ﺗﻜﻮﻥ ﺑﻨﺖ ﺍﺑﻨﺔ ﺃﺧﻴﻪ ﻭﻣﺎ‬ ‫ﺩﻭﻧﻬﺎ ﺃﻭ ﺯﻭﺟﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﺃﻭ ﻛﻞ ﻣﻦ ﺗﺤﺮﻡ ﻋﻨﻪ ﺑﺈﺭﺿﺎﻋﻪ ﺣﺮﻣﺖ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﺗﺰﻭﺝ ﻃﻔﻠﺘﻴﻦ ﻓﺄﺭﺿﻌﺘﻬﻤﺎ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﺣﺮﻣﺘﺎ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ‪:‬‬ ‫ﺃﻧﻪ ﻳﻔﺎﺭﻗﻬﻤﺎ ﻭﺗﻌﺘﺪﺍﻥ ﻭﻳﺘﺰﻭﺝ ﺃﻳﺘﻬﻤﺎ ﺷﺎﺀ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻭﺃﺭﺍﺩ ﺑﺎﻟﺤﺮﻣﺔ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﻛﺬﺍ ﻃﻔﻞ ﻭﻃﻔﻠﺔ ﻋﻘﺪ ﻋﻠﻴﻬﻤﺎ ﺃﻭﻟﻴﺎﺅﻫﻤﺎ ﻓﺄﺭﺿﻌﺘﻬﻤﺎ‬ ‫ﻭﺍﺣﺪﺓ ﺃﻭﻗﻌﺖ ﺑﻴﻨﻬﻤﺎ ﺣﺮﻣﺔ)‪.(٢‬‬ ‫ ‪ &!6‬أ ا و‪ */ IH‬ا!دة وا‪/‬‬ ‫ﺇﻥ ﺍﺭﺗﺪ ﺃﻭ ﺍﺭﺗﺪﺕ ﻭﻗﻌﺖ ﺣﺮﻣﺔ ﺣﺘﻰ ﻳﻘﻊ ﺭﺟﻮﻉ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﺳﺒﻴﺖ‬ ‫ﺍﻣﺮﺃﺓ ﻟﻢ ﺗﺤﺮﻡ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻭﻟﻮ ﺗﺰﻭﺟﻬﺎ ﻣﺸﺮﻙ ﻭﻣﺴﻬﺎ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﺎ ﺳﺒﻰ‬ ‫ﺍﻟﻤﺸﺮﻛﻮﻥ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻻ ﻳﺪﺧﻞ ﻣﻠﻚ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺪﺧﻞ ﻣﻠﻜﻬﻢ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺣﺮﻣﺖ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺍﻟﻤﺴﻠﻢ ﺇﻥ ﺩﺧﻞ‪ ،‬ﻭﻣﻌﻨﻰ ﻗﻮﻝ ﺃﺑﻲ ﺇﺳﺤﺎﻕ‪ :‬ﺇﻥ ﻣﻦ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪،‬‬ ‫‬‫ﻣﻮﺟﺒﺎﺕ ﺍﻟﻔﺮﻗﺔ ﺃﻥ ﻳﺴﺒﻰ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺃﻭ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻭﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻣﺎ ﻭﻟﺪﺕ ﺑﻌﺪ ﺍﻟﺴﺒﻲ ﻟﻠﻤﺸﺮﻙ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٦٢/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٦٢/٦‬ ‪ ،٤٦٣‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١٢١/٢‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٦٣/٦‬ ‪.٤٦٤‬‬ ‫‪459‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﻳﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﺃﻭ ﻳﺒﻴﻨﻬﺎ‬ ‫ ‪ 3‬ح ا‪/‬‬ ‫ﺇﺫﺍ ﺳﺒﻰ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺍﻣﺮﺃﺓ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺮﺏ‪ ،‬ﻭﺻﺎﺭﺕ ﻟﻤﻮﻟﻰ‪ ،‬ﻭﺳﺒﻲ‬ ‫ﺯﻭﺟﻬﺎ‪ ،‬ﻓﺄﺭﺍﺩﻫﺎ‪ ،‬ﻓﺎﻷﻣﺮ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺳﻴﺪﻫﺎ‪ ،‬ﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻢ ﻟﻬﻤﺎ ﻧﻜﺎﺣﻬﻤﺎ‪،‬‬ ‫ﺃﺗﻤﻪ‪ ،‬ﻭﺇﻥ ﻛﺮﻩ ﺫﻟﻚ‪ ،‬ﻓﻬﻮ ﺇﻟﻴﻪ‪.‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻳﻜﺮﻩ‬ ‫ﻭﻣﻦ ﺳﺒﻰ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻟﻪ ﺯﻭﺟﺔ‪ ،‬ﺃﻭ ﺳﺮﻳﺔ‪ ،‬ﺛﻢ ﺳﺒﻲ ﻫﻮ ‬ ‫ﻟﻪ ﻭﻃﺆﻫﺎ‪ ،‬ﺇﻥ ﺃﻣﻜﻨﻪ ﺫﻟﻚ‪ ،‬ﻣﺨﺎﻓﺔ ﺃﻥ ﻳﺸﺮﻛﻮﻩ ﻓﻲ ﺍﻟﻮﻟﺪ‪.‬‬ ‫ﻭﻣﻦ ﺃﺧﺬ ﺃﻣﺔ ﻣﻦ ﺍﻟﺴﺒﻲ‪ ،‬ﻟﻢ ﻳﻄﺄﻫﺎ ﺣﺘﻰ ﺗﻘﺮ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﻳﻌﻠﻤﻬﺎ ﺍﻟﺼﻠﻮﺍﺕ‬ ‫ﻭﺍﻟﻐﺴﻞ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‪ ،‬ﻭﻳﺴﺘﺒﺮﺋﻬﺎ ﺑﺤﻴﻀﺔ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺑﺤﻴﻀﺘﻴﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ‬ ‫ﻳﻮﻣﺎ‪.‬‬ ‫ﻻ ﺗﺤﻴﺾ‪ ،‬ﻣﻦ ﻛﺒﺮ ﺃﻭ ﺻﻐﺮ‪ ،‬ﺍﺳﺘﺒﺮﺃﻫﺎ ﺑﺄﺭﺑﻌﻴﻦ ‬ ‫ﻭﺍﻟﻤﺸﺮﻛﺔ ﺍﻟﺘﻲ ﻳﻐﻨﻤﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭﻟﻬﺎ ﺯﻭﺝ‪ ،‬ﻓﺘﻠﻚ ﻳﻄﺆﻫﺎ ﺳﻴﺪﻫﺎ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺫﻟﻚ ﻟﻬﺎ ﺑﺰﻭﺝ)‪.(١‬‬ ‫ ‪ &!6‬ا و‪ */ H‬ا‪2‬طء ا‪!6‬م‬ ‫ﻟﻠﻔﻘﻬﺎﺀ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺮﺃﺓ ﺑﺴﺒﺐ ﺍﻟﻮﻁﺀ ﺑﺤﻴﺾ ﺃﻭ ﻧﻔﺎﺱ ﺃﻭ ﺑﺈﺣﺮﺍﻡ ﺑﺤﺞ ﺃﻭ‬ ‫ﻋﻤﺮﺓ ﺃﻭ ﻓﻲ ﺭﻣﻀﺎﻥ ﻣﻊ ﻋﻤﺪ ﻭﻏﻴﻮﺏ ﺣﺸﻔﺔ ﻗﻮﻻﻥ‪ ،‬ﺍﺧﺘﺎﺭﻭﺍ ﻋﺪﻡ ﺍﻟﺤﺮﻣﺔ‪ ،‬ﻭﻧﺴﺐ‬ ‫ﺍﻟﺘﺤﺮﻳﻢ ﺑﺎﻟﺤﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻟﻸﻛﺜﺮ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻧﻬﺎ ﻻ ﺗﺤﺮﻡ ﺑﺎﻟﺠﻤﺎﻉ ﻓﻲ ﺍﻹﺣﺮﺍﻡ؛‬ ‫ﻷﻥ ﺍﻟﻨﻬﻲ ﺇﻧﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻓﻴﻤﺎ ﻳﺮﺟﻊ ﺇﻟﻰ ﺫﺍﺕ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﺗﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﺇﻥ ﺃﺩﺧﻞ ﻓﻲ ﻓﺮﺟﻬﺎ ﺃﺻﺒﻌﻪ ﺃﻭ ﻏﻴﺮﻩ؟ ﻭﺍﻟﺼﺤﻴﺢ‬ ‫ﻭﺗﺪﺍ ﺃﻭ ﻏﻴﺮﻩ ﻓﺎﻟﺘﺬﺕ ﺑﻪ ﻟﻢ‬ ‫‬‫ﻋﻨﺪﻱ ﻋﺪﻡ ﺍﻟﺤﺮﻣﺔ؛ ﻷﻧﻬﺎ ﻟﻮ ﺃﺩﺧﻠﺖ ﻓﻲ ﻓﺮﺟﻬﺎ‬ ‫ﺗﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺃﺩﺧﻞ ﻓﻲ ﻓﺮﺟﻬﺎ ﻏﻴﺮ ﺫﻛﺮﻩ ﻓﺎﻟﺘﺬﺕ ﻛﺎﻥ ﻗﺪ‬ ‫ﺟﺎﻣﻌﻬﺎ ﺑﻐﻴﺮ ﺫﻛﺮﻩ ﻓﻜﺄﻧﻪ ﺯﻧﻰ ﻏﻴﺮﻩ ﺑﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٦٩٩/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪460‬‬ ‫ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ ﻣﻦ ﺯﻭﺟﻬﺎ ﻭﻗﺎ ﻋﺎ‪ ،‬ﺃﻱ‪ :‬ﺟﻤﺎ ﻋﺎ ﻓﻲ ﺩﺑﺮ ﺃﻭ ﻓﻲ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ‬ ‫ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﺤﺮﻣﻬﺎ ﺑﻬﻤﺎ ﺃﻭ ﻓﻲ ﺇﺣﺮﺍﻡ ﻛﺬﻟﻚ ﺑﻌﻤﺪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﺤﺮﻣﻪ‬ ‫ﻛﺠﻤﺎﻉ ﻗﺒﻞ ﻣﺮﺍﺟﻌﺔ ﻓﺠﺤﺪ ﺣﻠﻔﺘﻪ ﻣﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﺗﻌﻤﺪ ﺫﻟﻚ ﺍﻟﺬﻱ ﺗﺤﺮﻡ ﺑﻌﻤﺪﻩ‪،‬‬ ‫ﻛﺎﺫﺑﺎ ﻓﻲ‬ ‫ﺃﻭ ﻣﺎ ﻓﻌﻞ ﺫﻟﻚ ﺍﻟﺬﻱ ﺗﺤﺮﻡ ﺑﻮﻗﻮﻋﻪ ﻭﺗﻔﺘﺪﻱ ﻣﻨﻪ ﺑﻤﺎ ﻗﺪﺭﺕ ﺇﻥ ﻋﻠﻤﺘﻪ ‬ ‫ﻳﻤﻴﻨﻪ ﻭﺇﻥ ﺃﺑﺖ ﺃﻥ ﺗﺤﻠﻔﻪ ﺃﻣﺮﻫﺎ ﺍﻟﺤﺎﻛﻢ ﺑﺘﺤﻠﻴﻔﻪ)‪.(١‬‬ ‫ @‪ e@ I‬أ@!أة ‹ أ‪ /H‬و‪', 0‬‬ ‫ﻣﻦ ﺗﻌﻤﺪ ﻣﺲ ﺍﻣﺮﺃﺓ ﻇﻨﻬﺎ ﻏﻴﺮ ﺣﻠﻴﻠﺔ ﻟﻪ ﺃﻭ ﻏﻴﺮ ﺳﺮﻳﺔ ﻟﻪ ﻓﺈﺫﺍ ﻫﻲ ﺣﻠﻴﻠﺘﻪ ﺃﻭ‬ ‫ﻧﻈﺮﺍ ﺇﻟﻰ ﻧﻴﺘﻪ‪ ،‬ﻭﻋﺼﻰ ﻋﻨﺪ‬ ‫ﺳﺮﻳﺘﻪ ﻟﻢ ﺗﺤﺮﻡ ﻋﻨﺪ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﺣﺮﻣﻬﺎ ﺍﻟﻘﻠﻴﻞ ‬ ‫ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﻓﻲ ﻛﻔﺮﻩ ﺧﻼﻑ ﺟﺰﻡ ﺑﻌﺾ ﺑﻜﻔﺮﻩ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻋﺼﻰ ﻭﺗﻮﻗﻒ‬ ‫ﻋﻠﻰ ﻋﺼﻴﺎﻧﻪ ﻛﺒﻴﺮ ﺃﻭ ﺻﻐﻴﺮ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﺻﻐﻴﺮ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﻛﻔﺮ ﻛﻞ ﻣﻦ ﻗﺼﺪ‬ ‫ﻣﻜﺮﻭﻫﺎ‪.‬‬ ‫‬‫‬ ‫ﺣﻼﻻ ﺃﻭ‬‫ﺣﺮﺍﻣﺎ ﻭﻭﺍﻓﻖ‬ ‫‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺗﻌﻤﺪ ﻧﻜﺎﺡ‪ ،‬ﺃﻱ‪ :‬ﺗﺰﻭﺝ ﺫﺍﺕ ﺯﻭﺝ ﺃﻭ ﻣﺤﺮﻡ ﻣﻨﻪ ﻓﺈﺫﺍ ﻫﻲ ﻻ ﺫﺍﺕ‬ ‫ﺯﻭﺝ ﻭﻻ ﺫﺍﺕ ﻣﺤﺮﻡ ﻟﻢ ﺗﺤﺮﻡ ﻭﺻﺢ ﺍﻟﻨﻜﺎﺡ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺼﺢ ﺑﻞ ﺗﺤﺮﻡ؛ ﻷﻧﻪ‬ ‫ﺯﻧﺎﻫﺎ ﺑﻨﻴﺘﻪ ﻣﻊ ﺍﻛﺘﺴﺎﺏ ﺟﻮﺍﺭﺣﻪ ﻭﻋﻤﻠﻬﺎ ﻭﻟﻮ ﺧﺮﺟﺖ ﺧﻼﻑ ﻧﻴﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﻄﻞ‬ ‫ﺍﻟﻌﻘﺪ ﻭﻳﺼﺢ ﺗﺠﺪﻳﺪﻩ ﻭﻓﻲ ﻛﻔﺮﻩ ﺧﻼﻑ‪ ،‬ﻭﻋﺼﻰ ﺑﺎﺗﻔﺎﻕ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻹﺳﺎﺀﺓ‬ ‫ﺩﻭﻥ ﻣﻌﺼﻴﺔ ﻓﻀﻌﻴﻒ ‪‬‬ ‫ﺟﺪﺍ ﻻ ﻳﻌﻤﻞ ﺑﻪ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٦٤/٦‬ ‪ ،٤٦٥‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١١٣/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٦٥/٦‬ ‪.٤٦٦‬‬ ‫‪461‬‬ ‫ب  ‪ r‬ا و‪IH‬‬ ‫ @  * ‪ N8‬ا و‪  H‬ه زو‪H‬‬ ‫ﻟﺰﻡ ﺍﻟﺰﻭﺟﺔ ﺣﻔﻆ ﺯﻭﺟﻬﺎ ﻓﻲ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﺑﺄﻥ ﻻ ﺗﺨﻮﻧﻪ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻻ ﺗﺘﺮﻙ‬ ‫ﻣﺎﻟﻪ ﻳﺴﺮﻕ ﺃﻭ ﺗﺄﻛﻠﻪ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﺃﻭ ﻳﻔﺴﺪ ﺃﻭ ﺗﺄﻛﻞ ﻋﻠﻰ ﺷﺒﻊ‪ ،‬ﻭﻻ ﺗﺪﻋﻪ ﺗﺼﻴﺒﻪ‬ ‫ﺷﻮﻛﺔ ﺗﺘﻌﺮﺽ ﻟﻪ ﺍﻟﺒﻴﺖ ‬ ‫ﻣﺜﻼ ﺃﻭ ﻳﻘﻊ ﻓﻲ ﻫﻮﺓ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺗﺨﺒﺮﻩ ﺃﻭ ﺗﺪﻉ‬ ‫ﻃﻌﺎﻣﻪ ﺃﻭ ﺷﺮﺍﺑﻪ ﻟﻠﺬﺑﺎﺏ ﺃﻭ ﺍﻟﺨﻨﺎﻓﻴﺲ‪ ،‬ﻭﻻ ﻓﺮﺍﺷﻪ ﻭﻻ ﺗﺪﻉ ﻧﻔﺴﻬﺎ ﺑﻼ ﺗﺰﻳﻴﻦ‬ ‫ﻷﻥ ﺗﺰﻳﻴﻨﻬﺎ ﻧﻔﻊ ﻟﻪ ﻓﻲ ﻧﻔﺴﻪ ﻭﻻ ﺗﺤﻤﻠﻪ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻣﺎ ﻻ ﻳﻄﻴﻖ ﻣﻦ ﻣﺆﻭﻧﺔ ﻭﻟﻮ‬ ‫ﺳﻴﻤﺎ ﺃﻣﺮ ﺃﻛﻠﻪ ﻛﻄﺒﺦ ﻭﺧﺒﺰ‬ ‫‬‫ﺣﻜﻢ ﻟﻬﺎ ﺑﻪ ﻭﺗﻠﻲ ﺑﺎﺳﺘﺤﺒﺎﺏ ﺃﻣﺮ ﺑﻴﺘﻪ ﻛﻠﻪ‪ ،‬ﻭﻻ‬ ‫ﻭﻓﺮﺍﺷﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﺤﺐ ﺃﻥ ﺗﻠﻲ ﻋﻴﺸﻪ ﻭﻓﺮﺍﺷﻪ ﺑﻨﻔﺴﻬﺎ ﻣﺜﻞ ﺃﻥ ﺗﺠﻨﻲ ﻟﻪ ﺍﻟﺜﻤﺎﺭ‪،‬‬ ‫ﻭﺗﺄﺗﻲ ﺑﻬﺎ ﺇﻟﻴﻪ ﻭﺇﻥ ﺟﻨﻰ ﻏﻴﺮﻫﺎ ﺃﺗﺖ ﺑﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﺗﺄﺗﻲ ﺇﻟﻴﻪ ﺑﺎﻟﺜﻤﺎﺭ ﻣﻦ‬ ‫ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺧﺰﻧﺖ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻭﺿﻌﺖ ﻓﻴﻪ‪ ،‬ﻭﺗﻄﺤﻦ ﻟﻪ ﻭﺗﺨﺒﺰ ﻭﺗﻄﻴﺐ ﻛﻞ‬ ‫ﻣﺎ ﻳﻌﻤﻞ ﺑﺎﻟﻨﺎﺭ ﻭﺗﻄﺤﻨﻪ ﻭﺗﺼﻨﻌﻪ‪ ،‬ﻭﺗﺼﺐ ﻟﻪ ﺍﻟﻤﺎﺀ ﻣﻦ ﺍﻟﺴﻘﺎﺀ ﻭﻧﺤﻮ ﺫﻟﻚ ﻭﺇﻥ‬ ‫ﻣﻮﺿﻌﺎ ﺭﺍﺑﻪ ﺍﺗﻬﻤﻪ‪ ،‬ﻛﻤﻮﺿﻊ ﺗﻘﻌﺪ ﻓﻴﻪ ﺍﻟﺮﺟﺎﻝ‬ ‫‬‫ﻛﺎﻧﺖ ﻟﻪ ﻣﺎﺋﺔ ﺧﺎﺩﻡ‪ ،‬ﻭﻻ ﺗﺪﺧﻞ‬ ‫‬ ‫ﺑﺎﻃﻼ‪ ،‬ﻭﻻ ﺗﺪﺧﻞ ﺑﻴﺘﻪ‬ ‫ﺃﻭ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺰﻭﺍﻧﻲ ﻭﻻ ﻣﻨﺰﻝ ﻣﻦ ﻳﻜﺮﻩ ﻭﻟﻮ ﻛﺎﻥ ﻛﺮﺍﻫﺘﻪ‬ ‫ﻣﻦ ﻻ ﻳﺮﻳﺪﻩ ﻭﻻ ﺗﺼﺎﺩﻕ ﺑﻐﻴﻀﻪ ﺃﻭ ﺗﻌﻜﺲ ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪﻫﺎ‪.‬‬ ‫ﻭﻟﻬﺎ ﺃﻥ ﺗﺼﺎﺩﻕ ﺑﻐﻴﻀﻪ ﻭﺗﺒﻐﺾ ﺻﺪﻳﻘﻪ ﻭﺗﺨﻔﻲ ﺫﻟﻚ ﺇﻥ ﺧﺎﻟﻒ ﺑﻐﻀﻪ ﺃﻭ‬ ‫ﻣﺼﺎﺩﻗﺘﻪ ﻗﺎﻧﻮﻥ‪ ،‬ﺃﻱ‪ :‬ﻗﺎﻋﺪﺓ ﺍﻟﺸﺮﻉ ﺑﺄﻥ ﺃﺑﻐﺾ ﺍﻟﻤﺘﻮﻟﻰ ﻭﺻﺎﺩﻕ ﺍﻟﻤﺘﺒﺮﺃ ﻣﻨﻪ‪ ،‬ﺃﻭ‬ ‫ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﻣﺎ ﻇﻬﺮ ﻟﻪ ﻭﻟﻢ ﻳﻈﻬﺮ ﻟﻬﺎ‪ ،‬ﻭﻻ ﻳﺤﻂ ﻋﻨﻬﺎ ﺷﻲﺀ ﻭﻻﻳﺔ ﻣﻦ ﻭﺟﺒﺖ ﻟﻪ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪462‬‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﺑﺮﺍﺀﺓ ﻣﻦ ﻭﺟﺒﺖ ﺑﺮﺍﺀﺗﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻤﺎ ﻳﻮﺟﺐ ﺳﻮﺀ‬ ‫ﺍﻟﻌﺸﺮﺓ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺯﻭﺟﻬﺎ ﺃﻭ ﻳﻮﺭﺙ ﺍﻟﻔﺮﻗﺔ ﺃﺧﻔﺖ ﺫﻟﻚ‪.‬‬ ‫ﻭﺗﺒﺮ ﺃﻗﺮﺑﺎﺀﻩ؛ ﺗﻜﺮﻣﻬﻢ ﻭﺗﺤﺴﻦ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺟﻴﺮﺍﻧﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻋﺖ ﻋﻠﻰ ﺟﻬﺔ‬ ‫ﺑﺪ ﻣﻨﻪ‬ ‫ﺍﻟﻨﺪﺏ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﻻ ﺗﻀﺮﻫﻢ ﻭﻻ ﺗﺨﺮﺝ ﺇﻻ ﺑﺈﺫﻧﻪ ﺇﻻ ﻟﻤﺎ ﻻ ‬ ‫ﻣﻦ ﺃﻣﺮ ﺩﻧﻴﺎ ﺃﻭ ﺃﺧﺮﻯ ﻟﻢ ﻳﻜﻔﻬﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﺗﻜﺮﻡ ﺿﻴﻔﻪ‪ ،‬ﻭﻣﺎ ﺫﻛﺮ ﻣﻦ ﺑﺮ ﺃﻗﺎﺭﺑﻪ‬ ‫ﺯﺍﺋﺪﺍ ﻋﻠﻰ ﻧﻔﻘﺘﻬﺎ‬ ‫‬‫ﻭﺟﻴﺮﺍﻧﻪ‪ ،‬ﻭﺇﻛﺮﺍﻡ ﺿﻴﻔﻪ ﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﻣﺎﻟﻬﺎ ﺃﻭ ﻣﺎ ﺃﻋﻄﺎﻫﺎ‬ ‫ﻭﻟﺒﺎﺳﻬﺎ‪ ،‬ﻻ ﻣﻦ ﻣﺎﻟﻪ ﺇﻻ ﺇﻥ ﺃﺫﻥ ﻟﻬﺎ ﺃﻥ ﺗﻌﻄﻴﻬﻢ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺃﻥ ﺗﻌﻄﻲ ﻣﻨﻪ ﻣﻦ‬ ‫ﺃﻳﻀﺎ ﺑﺎﻟﻠﺴﺎﻥ ﺑﺎﻟﻜﻼﻡ‬ ‫ﺷﺎﺀﺕ ﺃﻭ ﺃﻥ ﺗﻔﻌﻞ ﻓﻲ ﻣﺎﻟﻪ ﻣﺎ ﺷﺎﺀﺕ‪ ،‬ﻭﺗﺒﺮﻫﻢ ﻭﺗﻜﺮﻣﻬﻢ ‬ ‫ﺫﻛﺮﺍ ﺑﺎﻟﻐﺎ ﻭﻟﻮ ﺃﺟﺎﺯ ﻟﻬﺎ ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻄﻴﺐ ﺍﻟﺠﺎﺋﺰ‪ ،‬ﻭﻻ ﺗﻨﺰﻝ ﺍﻟﻀﻴﻒ ﺇﻥ ﻛﺎﻥ ‬ ‫ﻣﻌﻬﺎ ﻏﻴﺮﻫﺎ ﻛﺬﻛﺮ ﻋﺎﻗﻞ ﺑﺎﻟﻎ ﻣﻦ ﻣﺤﺎﺭﻣﻬﺎ‪ ،‬ﺃﻭ ﻃﻔﻞ ﻋﺎﻗﻞ ﺃﻭ ﺧﺎﺩﻣﻬﺎ ﺃﻭ ﺍﻣﺮﺃﺓ‬ ‫ﺃﻭ ﻃﻔﻠﺔ ﻋﺎﻗﻠﺔ ﻭﻻ ﺗﺨﻞ ﺑﻪ)‪.(١‬‬ ‫ ‪8‬م ‪G8‬ن ا!أة زو‪H‬‬ ‫ﻻ ﺗﻌﺼﻲ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻓﻲ ﻣﺒﺎﺡ‪ ،‬ﻭﻟﻬﺎ ﻣﻌﺼﻴﺘﻪ ﻓﻲ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﺇﻥ ﻃﺎﻭﻋﺘﻪ‬ ‫ﻓﻴﻪ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺗﺤﻔﻈﻪ ﻓﻲ ﻧﻔﺴﻬﺎ ﺑﺄﻥ ﻻ ﺗﻜﺸﻒ ﻟﻐﻴﺮﻩ ﺃﻭ ﺗﺘﻜﻠﻢ ﻣﻊ ﻏﻴﺮﻩ ﺇﻻ‬ ‫ﺇﻥ ﻟﻢ ﺗﺠﺪ ‪‬‬ ‫ﺑﺪﺍ‪ ،‬ﻭﺃﻥ ﻻ ﺗﺪﻉ ﻭﺳﺨ ﺎ ﻓﻲ ﺧﺎﺭﺟﻬﺎ ﺃﻭ ﻓﺮﺟﻬﺎ ﺃﻭ ﻧﺘ ﻨﺎ‪ ،‬ﻭﻻ ﺗﻤﻨﻊ‬ ‫ﻧﻔﺴﻬﺎ ﻋﻨﻪ ﺇﺫﺍ ﺩﻋﺎﻫﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﻋﻠﻰ ﻗﺘﺐ ﺟﻤﻞ ﻭﺃﺭﺍﺩﻫﺎ ﺃﻥ ﻳﺠﺎﻣﻌﻬﺎ ﻋﻠﻰ ﻗﺘﺒﻪ‪،‬‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻃﻠﺒﻬﺎ ﺃﻥ ﺗﻨﺰﻝ ﻣﻨﻪ)‪.(٢‬‬ ‫ﻓﻼ ﺗﻤﻨﻌﻪ ﻭﻻ ‬ ‫ =‪ .‬ا!أة ون إذن زو‪H‬‬ ‫ﻻ ﺗﺘﻨﻔﻞ ﺍﻟﻤﺮﺃﺓ ﺑﺼﻼﺓ ﺇﻻ ﺑﺈﺫﻥ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺭﺧﺺ ﺃﻥ ﺗﺘﻨﻔﻞ ﻣﺎ ﻟﻢ ﻳﻤﻨﻌﻬﺎ‪،‬‬ ‫ﻭﻻ ﺗﺼﻢ ‬ ‫ﻧﻔﻼ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻤﻨﻌﻬﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻟﻜﻦ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٦٧/٦‬ ‪ ،٤٦٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٣٣/٨‬ ‪.١٣٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٦٩/٦‬‬ ‫‪463‬‬‫ﺑﺎﺏ ﻓﻲ ﺣﻖ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ﻳﺘﻌﺮﺽ ﻟﻬﺎ ﺑﻤﺎ ﻳﺠﺐ ﻟﻪ ﻋﻠﻴﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﺻﺎﺋﻤﺔ ﻓﺮﻳﻀﺔ ﺇﻻ ﺭﻣﻀﺎﻥ ﻭﺑﺪﻝ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﺼﻮﻡ ﺍﻟﻨﻔﻞ ﺑﻼ ﺇﺫﻧﻪ ﻣﺎ ﻟﻢ ﻳﻤﻨﻌﻬﺎ‪،‬‬ ‫ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺍﻟﻨﻔﻞ ﻣﻦ ﻏﻴﺮ ﺧﺮﻭﺝ ﻣﻦ ﺩﺍﺭﻫﺎ ﺇﻻ ﺇﻥ ﺭﺿﻲ ﺍﻟﺨﺮﻭﺝ)‪.(١‬‬ ‫ ‪!:‬وج ا!أة ˆذن زو‪H‬‬ ‫ﻋﺮﺳﺎ ﺇﻻ ﺑﺈﺫﻥ ﺯﻭﺟﻬﺎ‪ ،‬ﻓﺈﻥ ﺃﺫﻥ ﻟﻬﺎ ﺣﻀﺮﺕ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﻻ ﺗﺸﻬﺪ ﺍﻟﻤﺮﺃﺓ ‬ ‫ﻓﻲ ﺫﻟﻚ ﻣﻨﻜﺮ ﻛﻄﺒﻞ ﻣﺠﺘﻤﻊ ﻋﻠﻴﻪ ﺃﻭ ﻣﻐﻨﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺗﺰﻳﻨﺖ ﻟﻴﺮﺍﻫﺎ ﻏﻴﺮ‬ ‫ﻣﺄﺗﻤﺎ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻻ ﺗﺄﺗﻲ ﻣﻠﻬﻰ‬ ‫ﺯﻭﺟﻬﺎ ﻭﻟﻮ ﺍﻣﺮﺃﺓ ﻛﻔﺮﺕ‪ ،‬ﻭﻻ ﺗﺄﺗﻲ ﻣﺄﺩﺑﺔ‪ ،‬ﻭﻻ ‬ ‫ﻣﻠﻌﺒﺎ ﻭﺇﻥ ﺑﺈﺫﻧﻪ)‪.(٢‬‬ ‫ﻭﻻ ‬ ‫ ‪ M‬ٴ‪2‬ال ا!أة ‪g‬ﻼق ‪ =3‬أو ‪0!+‬‬ ‫ﻻ ﺗﺴﺄﻝ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻃﻼﻗﺎ ﻭﻻ ﻓﺪﺍﺀ ﻭﻻ ﻓﺮﻗﺔ ﺑﻮﺟﻪ ﻣﺎ ﻭﺇﻥ ﻟﻀﺮﺗﻬﺎ ﺇﺫﺍ‬ ‫ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﺴﺄﻟﻪ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﻟﻔﺪﺍﺀ ﺃﻭ ﺍﻹﻳﻼﺀ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‬ ‫‬‫ﻟﻢ ﺗﺨﻒ‬ ‫ﻣﻤﺎ ﺗﻔﺎﺭﻗﻪ ﺑﻪ ﺇﺫﺍ ﺃﺳﺎﺀ ﺇﻟﻴﻬﺎ ﻭﺃﺑﻰ ﺃﻥ ﻳﺮﺗﺪﻉ ﻭﻻ ﻳﻮﺍﻋﺪﻫﺎ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﻟﻄﻼﻕ‬ ‫ﻟﻨﻔﺴﻬﺎ ﻭﻻ ﺑﺎﻟﻈﻬﺎﺭ ﻭﻻ ﺑﺎﻹﻳﻼﺀ ﻭﻻ ﺑﻔﺮﻗﺔ ﻣﺎ‪ ،‬ﻭﻻ ﺑﺎﻟﻀﺮﺓ)‪.(٣‬‬ ‫ ﻻ ‪ YR‬ا!أة رز[ @‪ I‬زو‪H‬‬ ‫ﻻ ﺗﺴﺨﻂ ﻣﺎ ﺭﺯﻗﺖ ﻣﻨﻪ‪ ،‬ﺃﻱ‪ :‬ﻻ ﺗﻜﺮﻫﻪ ﻭﺗﻈﻬﺮ ﺍﻟﻐﻀﺐ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻟﺖ‪:‬‬ ‫ﻣﺎﺫﺍ ﺃﺻﺒﺖ ﻋﻨﺪﻙ؟ ﻟﻢ ﺗﺸﻢ ﺭﺍﺋﺤﺔ ﺍﻟﺠﻨﺔ ﺇﻻ ﺇﻥ ﺗﺎﺑﺖ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﺎﻟﺮﺯﻕ ﻣﺎ ﺗﻨﺘﻔﻊ‬ ‫ﺑﻪ ﻭﻟﻮ ﻏﻴﺮ ﻣﺄﻛﻮﻝ ﻭﻣﺸﺮﻭﺏ ﻛﻠﺒﺎﺱ ﻭﻣﺴﻜﻦ ﻭﺟﻤﺎﻉ‪ ،‬ﻭﻟﻮ ﺻﺢ ﺳﺠﻮﺩ‬ ‫ﻣﺨﻠﻮﻕ ﻵﺧﺮ ﻟﻮﺟﺐ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﺃﻥ ﺗﺴﺠﺪ ﻟﺰﻭﺟﻬﺎ ﻭﻟﻮ ﻟﺤﺴﺘﻪ ﻣﻦ ﺭﺃﺳﻪ ﺇﻟﻰ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٦٩/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٦٩/٦‬ ‪.٤٧١‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٧١/٦‬ ‪.٤٧٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪464‬‬ ‫ﻭﺻﺪﻳﺪﺍ ﻣﺎ ﺃﺩﺕ ﺣﻘﻪ‪ ،‬ﻭﻟﻪ ﻋﻠﻴﻬﺎ ﺍﺛﻨﺎﻥ ﻭﺳﺒﻌﻮﻥ ﺣ ‪‬ﻘﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺠﻤﻌﻬﺎ‬ ‫‬‫ﻗﻴﺤﺎ‬ ‫ﻗﺪﻣﻪ ‬ ‫ﺃﻥ ﺗﺠﻴﺒﻪ ﺇﺫﺍ ﺩﻋﺎﻫﺎ ﻭﺗﻄﻴﻌﻪ ﺇﺫﺍ ﺃﻣﺮﻫﺎ ﻭﺗﻨﺘﻬﻲ ﺇﺫﺍ ﻧﻬﺎﻫﺎ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻋﻨﺪﻱ‬ ‫ﺑﺠﺎﻣﻊ؛ ﺇﺫ ﻟﻪ ﺣﻘﻮﻕ ﻭﻟﻮ ﻟﻢ ﻳﺄﻣﺮ ﺃﻭ ﻳﻨﻪ ﺇﻻ ﺇﻥ ﺃﺭﻳﺪ ﻣﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺄﻣﺮ ﺑﻪ ﺃﻭ‬ ‫ﻳﻨﻬﻰ ﻋﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﻻﺣﻈﺘﻪ ﺑﺴﻮﺀ ﺿﺮﺏ ﻓﻲ ﻋﻴﻨﻴﻬﺎ ﺑﻤﺴﺎﻣﻴﺮ ﻣﻦ ﻧﺎﺭ ﺇﻥ ﻟﻢ ﺗﺘﺐ‬ ‫ﺳﻴﻤﺎ ﺇﺫﺍ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮ ﻭﺗﺄﺧﺬ ﻣﻦ ﻳﺪﻩ ﺳﻼﺣﻪ ﻭﺗﻨﺰﻉ‬ ‫ﻭﺗﺘﺒﺴﻢ ﻓﻲ ﻭﺟﻬﻪ‪ ،‬ﻭﻻ ‬ ‫ﻧﻌﻠﻴﻪ ﻭﺗﻔﺮﺵ ﻟﻪ ﻭﻟﻮ ﺑﻄﺮﻑ ﺭﺩﺍﺋﻬﺎ)‪.(١‬‬ ‫ ?‪2‬ق ا و‪ N8 H‬زو‪H‬‬ ‫ﻟﺰﻡ ﺍﻟﺰﻭﺝ ﺃﻥ ﻻ ﻳﺠﻴﻊ ﺯﻭﺟﺘﻪ ﺃﻭ ﻳﻈﻤﺌﻬﺎ ﺃﻭ ﻳﻌﺮﻳﻬﺎ ﺃﻭ ﻳﺸﻌﺜﻬﺎ ﻳﺪﻋﻬﺎ ﻣﻐﻴﺮﺓ‬ ‫ﺍﻟﺮﺃﺱ ﺃﻭ ﻳﻬﺠﺮ ﺃﻫﻠﻬﺎ ﺑﻤﻨﻌﻬﻢ ﻋﻦ ﺯﻳﺎﺭﺗﻬﺎ ﻭﺇﻥ ﻏﻴﺮ ﻣﺮﺿﻴﻴﻦ ﺇﻻ ﻣﻦ ﺧﺎﻑ ﻣﻨﻪ‬ ‫ﺇﺿﺮﺍﺭﺍ ﻟﻪ ﺃﻭ ﻟﻬﺎ ﻓﻲ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﻳﻜﻠﻤﻬﺎ ﺑﺴﻮﺀ ﻓﻴﻬﻢ‪ ،‬ﻭﻟﺰﻣﻪ ﺃﻥ ﻳﺴﺘﺮ ﻣﻌﺎﺋﺒﻬﺎ‬‫‬ ‫ﻭﻻ ﻳﻔﺸﻬﺎ ﺇﻻ ﻟﻤﻦ ﻳﺰﺟﺮﻫﺎ ﺃﻭ ﻳﻨﺼﺤﻬﺎ ﺇﻥ ﻟﻢ ﺗﺄﺧﺬ ﻋﻨﻪ‪ ،‬ﻭﺃﻥ ﻳﺘﺤﻤﻞ ﺣﻘﻮﻗﻬﺎ ﺍﻟﺸﺎﻗﺔ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻥ ﻳﺘﺠﺮﻉ ﻣﺎ ﻳﺼﺪﺭ ﻣﻨﻬﺎ ﻣﻤﺎ ﻳﻀﺮﻩ ﻭﻟﻢ ﻳﺠﺰ ﻟﻬﺎ‪ ،‬ﻭﻳﺼﺒﺮ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻳﺼﺒﺮ‬ ‫ﻋﻠﻰ ﺷﺮﺏ ﺍﻟﺪﻭﺍﺀ ﺣﺘﻰ ﻳﻔﺎﺭﻗﻬﺎ ﻭﻻ ﻳﻨﺘﻘﻢ ﻣﻨﻬﺎ ﺃﻭ ﻳﺪﺧﻞ ﺇﻟﻴﻬﺎ ﺑﻌﺒﻮﺱ)‪.(٢‬‬ ‫ ‪ !=M‬ا وج‬ ‫ﺫﻛﺮ ﻟﻨﺎ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ƒ‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﻄﻴﻞ‬ ‫ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻓﻠﻴﺴﺘﺄﺫﻥ ﺃﻫﻠﻪ‪ ،‬ﻭﺳﺌﻞ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻦ ﺍﻟﺮﺟﻞ‪ :‬ﻫﻞ ﻟﻪ ﺃﻥ ﻳﺴﺎﻓﺮ ﺑﻐﻴﺮ‬ ‫ﺭﺃﻱ ﺯﻭﺟﺘﻪ؟‬ ‫ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺇﺫﺍ ﻛﺎﻥ ﺳﻔﺮﻩ ﻓﻲ ﻻﺯﻡ ﻋﻠﻴﻪ‪ ،‬ﻣﺜﻞ ﺣﺞ ﻓﺮﻳﻀﺔ‪ ،‬ﺃﻭ ﻧﺎﻓﻠﺔ‪ ،‬ﺃﻭ ﺻﻠﺔ‬ ‫ﺭﺣﻢ‪ ،‬ﺃﻭ ﺧﺮﻭﺝ ﻓﻲ ﻗﻀﺎﺀ ﺩﻳﻦ‪ ،‬ﺃﻭ ﺗﺒﻌﺔ ﻣﻦ ﺃﺭﺵ‪ ،‬ﺃﻭ ﻣﺎﻝ ﻭﻃﻠﺐ ﻋﻠﻢ‪ ،‬ﺃﻭ ﻏﻴﺮ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٧٢/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٧٢/٦‬ ‪ ،٤٧٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٣/٨‬‬ ‫‪465‬‬‫ﺑﺎﺏ ﻓﻲ ﺣﻖ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ﺫﻟﻚ‪ ،‬ﻣﻤﺎ ﻳﺸﺒﻪ ﻣﻌﻨﻰ ﺍﻟﻠﺰﻭﻡ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺨﺮﻭﺝ‪ .‬ﻭﻫﺬﺍ ﺇﺫﺍ ﺗﺮﻙ ﻟﻬﺎ ﻗﻮﺗﻬﺎ‪ ،‬ﻭﻣﺎ‬ ‫ﻳﻠﺰﻣﻪ ﻟﻬﺎ ﻣﻦ ﻣﺆﻭﻧﺔ ﻭﻛﺴﻮﺓ‪ ،‬ﺇﻟﻰ ﻗﺪﺭ ﺭﺟﻌﺘﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻣﺸﺎﻭﺭﺗﻬﺎ‪.‬‬ ‫ﺳﻔﺮﺍ‪ ،‬ﻗﺪﺭ ﻣﺎ ﻳﻀﺮ ﺑﻬﺎ ﻓﻲ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺳﻔﺮﻩ ﻓﻲ ﻏﻴﺮ ﻻﺯﻡ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﺴﺎﻓﺮ ‬ ‫ﻏﻴﺒﺘﻪ ﻋﻨﻬﺎ‪ ،‬ﺇﻻ ﺑﺮﺃﻳﻬﺎ‪ .‬ﻭﻋﻠﻴﻪ ﻫﻮ ﺍﻻﻋﺘﺒﺎﺭ ﻓﻲ ﺃﺣﻮﺍﻟﻬﺎ ﻭﻣﺎ ﻳﻌﻠﻢ‪ ،‬ﻭﺑﺨﺼﻮﺹ‬ ‫ﺃﻣﺮﻫﺎ‪ ،‬ﻣﻤﺎ ﻻ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﻓﻲ ﻣﻀﺮﺓ)‪.(١‬‬ ‫ @ ‪  e‬وج ‪ N8‬زو‪ ',H‬إﻻ أن ‪2#,‬ع‬ ‫ﻟﻴﺲ ﻟﻠﺰﻭﺝ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﻏﺰﻝ ﻭﻻ ﻧﺴﺞ ﻭﻻ ﺧﺒﺰ ﻭﻻ ﻃﺤﻦ ﻓﻲ ﺍﻟﺤﻜﻢ ﻭﻃﺮﻳﻖ‬ ‫ﺍﻟﻮﺟﻮﺏ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻓﻼ ﻳﻨﺎﻓﻲ ﺍﺳﺘﺤﺒﺎﺏ ﺃﻥ ﺗﻠﻲ ﻋﻴﺸﻪ ﺇﻻ ﺇﻥ ﺷﺎﺀﺕ‪ ،‬ﻭﻻ‬ ‫ﻳﻠﺰﻣﻬﺎ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻓﻲ ﻣﺮﺿﻪ‪ ،‬ﻭﻻ ﺗﺴﺨﻴﻦ ﺍﻟﻤﺎﺀ ﻟﻪ ﻭﻻ ﺗﺒﺮﻳﺪﻩ‪ ،‬ﻭﻻ ﺃﻥ ﺗﺮﻭﺣﻪ ﺃﻭ‬ ‫ﺗﺒﺨﺮﻩ ﺃﻭ ﺗﻔﺮﺵ ﻟﻪ‪ ،‬ﺃﻭ ﺗﺨﻴﻂ ﻟﻪ ﺃﻭ ﺗﻐﺴﻞ ﺛﻴﺎﺑﻪ ﺃﻭ ﺛﻴﺎﺏ ﺑﻨﻴﻪ ﺃﻭ ﺗﺮﺑﻴﻬﻢ ﺃﻭ ﺗﺮﺿﻌﻬﻢ‬ ‫ﺇﻻ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﻣﺮﺿﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻬﺎ ﺇﺭﺿﺎﻋﻬﻢ ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﺗﻔﻌﻞ ﻟﻪ ﺷﻴ ﺌﺎ ﻣﻤﺎ‬ ‫ﻻ ﻳﻠﺰﻣﻬﺎ ﻓﻠﻴﻌﻈﻬﺎ ﺑﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ﻣﻦ ﻓﻀﻞ ﻟﻠﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺃﻋﺎﻧﺖ‬ ‫ﺯﻭﺟﻬﺎ ﻓﻲ ﻣﻌﻴﺸﺘﻪ ﻭﻛﺴﺒﻪ ﺃﻭ ﻧﻔﻘﺘﻪ‪ ،‬ﻛﻤﺎ ﻳﺮﻭﻯ ﺃﻥ ﺻﻮﺕ ﻣﻐﺰﻟﻬﺎ ﻳﺼﻞ ﺍﻟﻌﺮﺵ‬ ‫ﻭﺗﺸﻬﺪ ﻟﻪ ﻣﻼﺋﻜﺔ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺬﻳﻦ ﻳﺴﻤﻌﻮﻧﻪ‪ ،‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ‪ ƒ‬ﻟﻤﺎ‬ ‫ﻋﻠﻲ)‪.(٢‬‬ ‫ﻣﺎﺗﺖ ﺯﻭﺟﺘﻪ‪ :‬ﺭﺣﻢ ﺍﷲ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺃﻋﺎﻧﻨﻲ ﻋﻠﻰ ﺍﻟﺪﻫﺮ ﻭﻟﻢ ﻳﻌﻦ ﺍﻟﺪﻫﺮ ‪‬‬ ‫ @ ‪  e‬و‪ N8 H‬زو‪ H‬إﻻ أن ‪2#,‬ع‬ ‫ﻟﻴﺲ ﻟﻠﺰﻭﺟﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺣﻠﻲ ﻭﻻ ﺣﺮﻳﺮ ﻭﻻ ﺣﻨﺎﺀ ﻭﻻ ﺭﻳﺤﺎﻥ ﻭﻧﺤﻮ ﺫﻟﻚ‬ ‫ﺇﻻ ﺇﻥ ﺗﺒﺮﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺍﻟﺤﻨﺎﺀ ﻭﺍﻟﺮﻳﺤﺎﻥ ﻭﻟﻮ ﻗﺎﻝ‪ :‬ﻻ ﺃﺭﻳﺪ ﺃﻧﺎ ﺫﻟﻚ‪،‬‬ ‫ﻭﻧﺪﺏ ﺗﻌﺎﻭﻧﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٠/٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٤٧٣/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٣٠/٨‬ ‪.١٣١‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٧٣/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪466‬‬ ‫ ‪!:‬وج زو‪ H‬ا& ا‪!G‬ا‪ 3‬إ‪ N‬ا ‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﻨﻊ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺴﻠﻢ ﺯﻭﺟﺘﻪ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﻳﺨﺮﺝ ﻓﻲ ﺑﻌﺾ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﺍﻟﻤﺴﻠﻢ ﻟﻪ ﻣﻨﻊ ﺯﻭﺟﺘﻪ ﻣﻦ‬ ‫ﺍﻟﺨﺮﻭﺝ‪ ،‬ﺇﻻ ﻣﻦ ﺃﻣﺮ ﻻﺯﻡ ﻓﻲ ﺩﻳﻨﻬﺎ‪ ،‬ﻻ ﺗﻘﺪﺭ ﻋﻠﻴﻪ ﻓﻲ ﺑﻴﺘﻬﺎ‪ ،‬ﻭﻻ ﻳﺤﻀﺮﻫﺎ ﻣﻦ‬ ‫ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﻴﻌﺔ ﻟﻠﻨﺼﺮﺍﻧﻴﺔ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻓﻲ ﺩﻳﻨﻬﺎ ﺍﻟﺬﻱ ﻻ ﺗﻘﺪﺭ ﻋﻠﻴﻪ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ‪ ،‬ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﻓﻲ ﺣﻜﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﺫﺍ ﺛﺒﺖ ﻋﻠﻴﻬﺎ‬ ‫ﺣﻜﻢ ﺍﻟﺘﺰﻭﻳﺞ؛ ﻷﻧﻬﺎ ﻣﺤﻜﻮﻡ ﻋﻠﻴﻬﺎ ﺑﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﺇﺫﺍ ﺣﻤﻠﻬﺎ ﺧﺼﻤﻬﺎ ﻋﻠﻰ ﺫﻟﻚ)‪.(١‬‬ ‫ أ‪ .8 !H‬ا!أة  و‪H‬‬ ‫ﺇﺫﺍ ﺃﻋﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﺑﺸﻲﺀ ﻟﻪ ﻗﻴﻤﺔ‪ ،‬ﻃﻠﺒﻪ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻄﻠﺒﻪ‪ ،‬ﺛﻢ‬ ‫ﺭﺟﻌﺖ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻤﺎ ﻳﺨﺮﺝ ﺑﻤﻌﻨﻰ ﻣﺎ ﺗﻌﻤﻠﻪ ﺍﻟﻨﺴﺎﺀ ﻣﻊ‬ ‫ﺃﺯﻭﺍﺟﻬﻦ ﻭﻟﻢ ﻳﻜﻦ ﻫﻮ ﺟﺒﺮﻫﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺗﺒﻌﺔ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﺃﺟﺮ‬ ‫ﺧﺎﺭﺟﺎ ﻣﻦ ﺣﺎﻝ ﻣﻌﺎﻧﻲ ﺍﻟﻌﺮﻑ‪ ،‬ﻣﻤﺎ ﻻ ﺗﻌﻤﻠﻪ ﺍﻟﻨﺴﺎﺀ ﻣﻊ‬ ‫‬‫ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺃﺯﻭﺍﺟﻬﻦ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻘﻊ ﻣﻨﻪ ﺍﻣﺘﻨﺎﻉ‪ ،‬ﻓﺎﺳﺘﻌﻤﻠﻬﺎ ﻓﻴﻪ‪ .‬ﻭﻫﻲ ﻣﻤﻦ‬ ‫ﻻ ﻳﻌﻤﻠﻪ ﻟﻐﻴﺮﻩ ﺇﻻ ﺑﺎﻷﺟﺮ‪ ،‬ﺛﺒﺖ ﻋﻠﻴﻪ ﻋﻨﺪﻱ ﻣﻌﻨﻰ ﺍﻷﺟﺮ‪ ،‬ﺇﺫﺍ ﺧﺮﺝ ﺫﻟﻚ ﻣﻦ‬ ‫ﻣﻌﻨﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﺇﻟﻰ ﺣﺎﻝ ﻣﺎ ﻳﺨﺺ ﻋﻤﻠﻪ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﻏﺰﻝ ﺍﻟﻤﺮﺃﺓ ﻭﻋﻤﻠﻬﺎ ﺑﻴﺪﻫﺎﺇﺫﺍ ﻋﻤﻠﺖ ﻟﺰﻭﺟﻬﺎ ﺑﻼ ﺃﺟﺮﺓ‬ ‫ﺷﺮﻃﺘﻬﺎ ﻋﻠﻴﻪ‪ :‬ﺇﻧﻪ ﺇﻥ ﻛﺎﻥ ﻓﻴﻤﺎ ﻳﺘﻌﺎﺭﻑ ﺑﻴﻨﻬﻢ ﺃﻧﻬﺎ ﺗﻌﻤﻞ ﻟﻪ ﺑﻼ ﺃﺟﺮ‪ ،‬ﻟﻢ‬ ‫ﻳﻜﻦ ﻟﻬﺎ ﻋﻠﻴﻪ ﺃﺟﺮ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﻳﻌﺮﻑ‪ :‬ﺃﻧﻬﺎ ﺗﻌﻤﻞ ﻟﻪ ﺑﺎﻷﺟﺮ‪ ،‬ﻛﺎﻥ ﻟﻬﺎ ﺫﻟﻚ‪ ،‬ﺣﺘﻰ ﻳﺼﺢ‬ ‫)‪(٢‬‬ ‫ﺃﻧﻬﺎ ﻋﻤﻠﺖ ﻟﻪ ﺑﻐﻴﺮ ﺃﺟﺮ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٠/٨‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٧٥/٨‬ ‪.١٧٧‬‬ ‫‪467‬‬‫ﺑﺎﺏ ﻓﻲ ﺣﻖ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ﺿﺮﺏ ﺍﻟﺰﻭﺟﺔ‪:‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪= < ; : 9 8 ﴿ :‬‬ ‫> ?@ ‪K J I H GF E D C B A‬‬ ‫‪] ﴾ L‬ﺍﻟﻨﺴﺎﺀ‪ ،[٣٤ :‬ﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻀﺮﺏ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺿﺮﺏ ﻏﻴﺮ ﻣﺒﺮﺡ‪،‬‬ ‫ﺑﻤﺜﻞ ﺍﻟﻘﻠﻢ ﻭﺍﻟﻤﺴﻮﺍﻙ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﻌﻈﻬﺎ ﻭﻳﻬﺠﺮﻫﺎ‪ .‬ﻓﺈﻥ ﻟﻢ ﺗﺮﺟﻊ ﺇﻟﻰ ﻣﺎ ﻳﻠﺰﻣﻬﺎ‬ ‫ﺿﺮﺑﺎ ﻏﻴﺮ ﻣﺒﺮﺡ‪ .‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺃﻥ ﻳﺠﺮﻫﺎ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﺑﻤﺜﻞ ﺷﻲﺀ‬ ‫‬‫ﻣﻦ ﺍﻟﺤﻖ‪ ،‬ﺿﺮﺑﻬﺎ‬ ‫ﻻ ﻳﺆﺛﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺆﻟﻤﻬﺎ‪ .‬ﺇﻥ ﻳﺒﻜﻴﻬﺎ ﻭﻧﺤﻮ ﺫﻟﻚ‪ .‬ﻭﻟﻴﺲ ﻟﻪ ﺣﺠﺔ ﻓﻲ ﺗﻌﺪﻳﻪ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻤﺎ ﻻ ﻳﺴﻌﻪ ﻣﻦ ﺿﺮﺑﻬﺎ)‪.(١‬‬ ‫ﺭﻭﻯ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ‪» :‬ﺃﺩﺑﻮﺍ ﻧﺴﺎﺀﻛﻢ«‪ .‬ﻓﺄﻗﺒﻠﻮﺍ‬ ‫ﻳﻀﺮﺑﻮﻫﻦ‪ .‬ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﻟﻨﺒﻲ ‪ ‰‬ﻓﻘﺎﻝ ﻷﺻﺤﺎﺑﻪ‪» :‬ﻣﺎ ﻟﻜﻢ ﻭﺍﻟﻀﺮﺏ ﻟﻨﺴﺎﺋﻜﻢ‪،‬‬ ‫ﻟﻘﺪ ﻃﺮﻕ ﺁﻝ ﻣﺤﻤﺪ ﺍﻟﻠﻴﻠﺔ ﺃﻛﺜﺮ ﻣﻦ ﺗﺴﻌﻴﻦ ﺍﻣﺮﺃﺓ‪ ،‬ﻛﻠﻬﻦ ﻳﺸﻜﻴﻦ ﺍﻟﻀﺮﺏ‪ ،‬ﺇﻥ‬ ‫ﺧﻴﺮﻛﻢ ﺧﻴﺮﻛﻢ ﻟﻨﺴﺎﺋﻜﻢ«‪ ،‬ﻭﻓﻲ ﺧﺒﺮ‪» :‬ﺧﻴﺮﻛﻢ ﻷﻫﻠﻪ ﻭﺃﻧﺎ ﺧﻴﺮﻛﻢ ﻷﻫﻠﻲ ﮊ« )‪.(٢‬‬ ‫ ‪W‬ن ا وج @ ‪!W I8 ;,3‬ب زو‪',H‬‬ ‫ﻭﺇﻥ ﺃﻗﺮ ﺃﻧﻪ ﻭﺟﺄﻫﺎ ﻓﺄﺛﺮﺕ‪ ،‬ﻭﻛﺎﻧﺖ ﻓﻲ ﻏﻴﺮ ﺍﻟﻮﺟﻪ‪ ،‬ﻓﺄﺭﺷﻬﺎ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪.‬‬ ‫ﻓﺈﻥ ﻟﻢ ﺗﺆﺛﺮ ﻓﺨﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ .‬ﻭﻓﻲ ﺍﻟﻮﺟﻪ ﻳﻀﻌﻒ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﺩ‪‬ﻋﺖ ﻫﻲ ﺫﻟﻚ‪،‬‬ ‫ﻭﻫﻮ ﻣﻨﻜﺮ‪ ،‬ﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻴﻨﺔ‪ .‬ﻓﺈﻥ ﺻﺤﺖ ﻟﻬﺎ ﺑﻴﻨﺔ‪ ،‬ﻭﺇﻻ ﻓﻌﻠﻴﻪ ﻫﻮ ﺍﻟﻴﻤﻴﻦ‬ ‫ﺇﻥ ﻃﻠﺒﺖ ﻣﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺭﺩ ﺍﻟﻴﻤﻴﻦ ﺇﻟﻴﻬﺎ‪ ،‬ﺣﻠﻔﺖ ﻋﻠﻰ ﻣﺎ ﺗﺪﻋﻲ ﻣﻦ ﺍﻟﻮﺟﺄﺓ‬ ‫ﺃﻭ ﻏﻴﺮﻫﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٧/٨‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،١٧٩/٨‬ﻭﺍﻟﺤﺪﻳﺚ ﻭﺭﺩ ﺑﻤﻌﻨﺎﻩ ﻓﻲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪:‬‬ ‫ﺿﺮﺏ ﺍﻟﻨﺴﺎﺀ ﻓﻀﺮﺑﻮﻫﻦ‪ ،‬ﻓﻨﻬﺎﻫﻢ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺧﻴﺮﻛﻢ ﺧﻴﺮﻛﻢ ﻷﻫﻠﻪ‪ ،‬ﻭﺃﻧﺎ ﻣﻦ ﺧﻴﺮﻛﻢ ﻷﻫﻠﻲ«‬ ‫ﺫﻛﺮ ﺍﻟﺰﺟﺮ ﻋﻦ ﺿﺮﺏ ﺍﻟﻨﺴﺎﺀ ﺇﺫ ﺧﻴﺮ ﺍﻟﻨﺎﺱ ﺧﻴﺮﻫﻢ ﻷﻫﻠﻪ‪ ،‬ﺡ‪.٤١٨٦ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٧٨/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪468‬‬ ‫ اﻻ@‪,‬ع ‪ I8‬ا‪2‬طء ‪ */‬ا‪G‬م‬ ‫ﻧﻬﺎﺭﺍ ﺑﺮﻣﻀﺎﻥ‪ ،‬ﺃﻭ ﺻﻮﻡ‬ ‫ﻟﻠﺰﻭﺟﺔ ﻣﻨﻊ ﺯﻭﺟﻬﺎ ﺑﻬﺮﻭﺏ ﻭﺍﺿﻄﺮﺍﺏ ﻣﻦ ﻭﻃﺌﻬﺎ ‬ ‫ﻛﻔﺎﺭﺓ ﺃﻭ ﻧﺬﺭ ﺇﻥ ﺃﺫﻥ ﻟﻬﺎ ﻓﻲ ﻧﺬﺭ‪ ،‬ﻭﺗﺼﻴﺢ ﻋﻠﻴﻪ ﻭﻻ ﺗﻘﺎﺗﻠﻪ ﻭﻓﻲ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﻓﻴﻪ‬ ‫ﺑﻘﺪﺭ ﻣﺎ ﻻ ﺗﺪﺭﻙ ﺍﻟﻐﺴﻞ ﺇﻥ ﻛﺎﻧﺖ ﺗﻐﺘﺴﻞ ﺃﻭ ﺍﻟﺘﻴﻤﻢ ﺇﻥ ﻛﺎﻧﺖ ﺗﺘﻴﻤﻢ ﻣﻊ‬ ‫ﻧﻬﺎﺭﺍ ﺑﻼ ﺻﻴﺎﺡ؛ ﻷﻥ ﺍﻟﻘﻀﺎﺀ ﻟﻴﺲ‬ ‫ﻣﺎ ﻳﺘﻘﺪﻣﻬﻤﺎ ﻭﻓﻲ ﻗﻀﺎﺋﻪ ﺃﻱ‪ :‬ﻗﻀﺎﺀ ﺭﻣﻀﺎﻥ ‬ ‫ﻟﻪ ﺯﻣﺎﻥ ﻣﻌﻴﻦ ﻭﻷﻧﻬﺎ ﻗﺪ ﻻ ﺗﺼﺪﻕ ﻓﻲ ﺍﺩ‪‬ﻋﺎﺋﻬﺎ ﺃﻧﻬﺎ ﺻﺎﺋﻤﺔ ﻗﻀﺎﺀ‪ ،‬ﻭﺃﻣﺎ ﺁﺧﺮ‬ ‫ﺍﻟﻠﻴﻞ ﻓﻸﻥ ﺍﻟﺠﻤﺎﻉ ﻓﻴﻪ ﻟﻢ ﻳﺤﺮﻡ ﻟﺬﺍﺗﻪ‪ ،‬ﺑﻞ ﻟﻌﺪﻡ ﺇﺩﺭﺍﻙ ﺍﻟﻄﻬﺎﺭﺓ ﻗﺒﻞ ﺍﻟﻔﺠﺮ‪،‬‬ ‫ﻭﻳﺸﻜﻞ ﻋﻠﻴﻬﻤﺎ ﺃﻥ ﺍﻻﻧﻘﻴﺎﺩ ﻹﺑﻄﺎﻝ ﺍﻟﺼﻮﻡ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﻘﺎﻫﺮ ﻋﻠﻰ ﻣﺎ ﻳﺒﻄﻠﻪ‬ ‫ﻋﺎﺹ ﻭﻟﻠﻮﺳﺎﺋﻞ ﺣﻜﻢ ﺍﻟﻤﻘﺎﺻﺪ ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺇﺗﻴﺎﻧﻬﺎ ﻓﻲ ﺍﻟﻘﻀﺎﺀ ﻭﻻ ﻓﻲ ﺁﺧﺮ‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺟﻮﺍﺯ ﺍﻟﺼﻴﺎﺡ ﻋﻠﻴﻪ ﻭﻣﻨﻊ ﺍﻟﺰﻭﺝ ﺇﻳﺎﻫﺎ ﺇﺫﺍ ﺃﺭﺍﺩﺗﻪ‪ ،‬ﻭﺻﻴﺎﺣﻪ‬ ‫ﻋﻠﻴﻬﺎ ﻛﻤﻨﻌﻬﺎ ﺇﻳﺎﻩ ﻭﺻﻴﺎﺣﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﺍﻟﻤﻨﻊ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻓﻲ ﻧﻬﺎﺭ ﺭﻣﻀﺎﻥ‬ ‫ﻻ ﺍﻟﺼﻴﺎﺡ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﻨﺘﻬﻲ ﺇﻻ ﺑﻪ‪ ،‬ﻭﻻ ﺻﻴﺎﺡ ﻓﻲ ﺻﻮﻡ ﺍﻟﻨﻔﻞ ﻭﻟﻮ ﺻﺎﻣﺖ‬ ‫ﺑﺈﺫﻧﻪ ﻭﻻ ﻓﻲ ﺳﺎﺋﺮ ﻣﺎ ﻭﺟﺐ ﻣﻦ ﺻﻮﻡ ﻋﻠﻴﻬﺎ ﻟﻜﻔﺎﺭﺓ ﺃﻭ ﻧﺬﺭ ﺃﻭ ﻗﺘﻞ‪ ،‬ﺇﺫ ﻻ ﻭﻗﺖ‬ ‫ﻟﻠﻜﻔﺎﺭﺓ ﻭﺍﻟﻨﺬﺭ ﻭﺻﻮﻡ ﺍﻟﻘﺘﻞ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻟﺰﻭﻡ ﺍﻟﻨﺬﺭ ﻭﻟﺰﻭﻡ ﻣﺎ ﺷﺮﻉ ﻓﻴﻪ‬ ‫ﻣﻦ ﺻﻮﻡ ﺍﻟﻨﻔﻞ ﻫﻞ ﻳﻌﻴﺪﻩ ﺇﻥ ﻧﻘﻀﻪ ﺃﻭ ﻻ؟)‪.(١‬‬ ‫ ‪2$‬م ا وج ‪3‬‬ ‫ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻤﺮﺃﺓ‪ ،‬ﺇﺫﺍ ﻃﻠﺒﺖ ﻣﻦ ﺯﻭﺟﻬﺎ ﺍﻹﻓﻄﺎﺭ ﻣﻦ ﺻﻮﻡ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻓﻘﻮﻝ‪:‬‬ ‫ﻳﻮﻣﺎ‪،‬‬ ‫ﻳﻮﻣﺎ‪ ،‬ﻭﻳﻔﻄﺮ ‬ ‫ﻳﻮﻣﺎ‪ ،‬ﻭﻳﺼﻮﻡ ﺛﻼﺛﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﺼﻮﻡ ‬ ‫ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﻄﺮ ﻟﻬﺎ ‬ ‫ﻭﻗﻮﻝ‪ :‬ﻳﺼﻮﻡ ﻋﻠﻰ ﻋﺪﺩ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻳﻔﻄﺮ ﺑﻌﺪﺩ ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﻔﻄﺮ ﻓﻲ‬ ‫ﻳﻮﻣﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻛﻠﻪ ﻟﻴﺲ ﺑﻤﺤﻜﻮﻡ ﺑﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺆﻣﺮ‬ ‫ﻛﻞ ﻃﻬﺮ ﻣﻦ ﺣﻴﻀﺔ ‬ ‫ﺑﺬﻟﻚ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٧٣/٦‬ ‪.٤٧٤‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪١٣٤/٨‬‬ ‫‪469‬‬‫ﺑﺎﺏ ﻓﻲ ﺣﻖ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ اﻻ@‪,‬ع ‪ I8‬ا‪2‬طء ‪ */‬ا‪6‬‬ ‫ﻭﺗﻤﻨﻊ ﺍﻟﺰﻭﺟﺔ ﺯﻭﺟﻬﺎ ﻣﻦ ﺍﻟﻮﻁﺀ ﺑﺎﻟﺼﻴﺎﺡ ﻓﻲ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ ﻭﻟﻮ ﻓﻲ ﻏﻴﺮ‬ ‫ﺍﻟﺪﻡ ﺑﻔﺮﺝ‪ ،‬ﻭﻻ ﺗﻤﻨﻌﻪ ﻓﻲ ﻏﻴﺮ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﺗﻤﻨﻌﻪ ﺑﻌﺪ ﻃﻬﺮ ﻭﻗﺒﻞ ﻏﺴﻞ ﺑﻼ ﺻﻴﺎﺡ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻪ ﻭﺗﻤﻨﻌﻪ ﺑﻪ ﻓﻲ ﻭﻗﺖ ﻻ ﺗﺪﺭﻙ ﻓﻴﻪ ﺍﻟﺘﻄﻬﺮ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻛﺮﻩ ﻟﻪ ﻭﻟﻬﺎ ﺑﻴﻦ‬ ‫ﻇﻬﺮ ﻭﻋﺼﺮ‪ ،‬ﻭﺑﻴﻦ ﻣﻐﺮﺏ ﻭﻋﺸﺎﺀ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩﻫﺎ ﻓﻲ ﺫﻟﻚ ﻭﺃﺑﻰ ﺇﻻ ﺍﻟﻔﻌﻞ ﻓﻼ‬ ‫ﺗﻤﻨﻌﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺃﻧﻪ ﻻ ﺗﻤﻨﻌﻪ ﺻﻠﻴﺎ ﺃﻭ ﻟﻢ ﻳﺼﻠﻴﺎ)‪.(١‬‬ ‫ اﻻ@‪,‬ع ‪ I8‬ا‪2‬طء ‪ */‬ٴ‬ ‫رو اس‬ ‫ﺣﺮﻡ ﺍﻟﺠﻤﺎﻉ ﺑﺮﺅﻳﺔ ﺍﻟﻨﺎﺱ ﻷﺷﺨﺎﺻﻬﻤﺎ ﻭﻟﻮ ﻟﻢ ﻳﺮﻭﺍ ﻋﻮﺭﺗﻬﻤﺎ ﺃﻭ ﺟﺴﺪﻫﻤﺎ‪،‬‬ ‫ﻭﺗﻤﻨﻌﻪ ﻓﻴﻪ‪ ،‬ﻭﺃﺟﺎﺯ ﻛﺜﻴﺮ ﺍﻟﺠﻤﺎﻉ ﺑﻤﺮﺃﻯ ﺻﺒﻲ ﻭﻣﺠﻨﻮﻥ ﻻ ﻳﻤﻴﺰﺍﻥ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﻪ‬ ‫ﺑﻤﺤﻀﺮ ﺃﻋﻤﻰ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻳﺴﻤﻊ ﺻﻮﺕ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺍﻟﺠﻤﺎﻉ ﺣﻴﺚ‬ ‫ﻳﺴﻤﻊ ﺻﻮﺕ ﺍﻟﻔﺮﺟﻴﻦ ﺃﻭ ﺻﻮﺗﻬﻤﺎ ﺍﻟﺬﻱ ﻳﻌﻠﻮ ﺑﺎﻟﺠﻤﺎﻉ ﻭﻟﻮ ﻣﻦ ﺃﻧﻔﻬﻤﺎ‪،‬‬ ‫ﻭﺍﻻﺳﺘﻤﺎﻉ ﻟﺬﻟﻚ ﺣﺮﺍﻡ)‪.(٢‬‬ ‫ وطء ا!أة أ‪r# @ !fa‬‬ ‫ﻻ ﻳﻄﺄ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ ﺃﻛﺜﺮ ﻣﻦ ﻃﺎﻗﺘﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺻﻐﻴﺮﺓ ﻭﻟﻪ ﻭﻁﺀ ﺍﻟﻜﺒﻴﺮﺓ‬ ‫ﻣﺘﻰ ﺷﺎﺀ ﺑﻼ ﺣﺪ ﻭﻟﻮ ﻛﺮﻫﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺿﻤﻦ ﻣﺎ ﺃﺻﺎﺑﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﺗﺰﻭﺝ ﺻﺒﻴﺔ ﻣﻦ ﻭﻟﻴﻬﺎ ﻭﻟﻢ ﻳﻌﻠﻤﻬﺎ ﺻﺒﻴﺔ ﻓﻮﻃﺌﻬﺎ ﻓﻤﺎﺗﺖ ﻣﻨﻪ ﻓﺪﻳﺘﻬﺎ‬ ‫ﻋﻠﻰ ﻋﺎﻗﻠﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻣﺎﺗﺖ ﺑﺎﻟﻐﺔ ﻣﻦ ﻭﻃﺌﻪ ﻭﺇﻥ ﻋﻠﻤﻬﺎ ﺻﺒﻴﺔ ﻟﺰﻣﺘﻪ ﻓﻲ ﻣﺎﻟﻪ‪.‬‬ ‫ﻭﺇﻥ ﺍﻓﺘﺾ ﺯﻭﺝ ﺯﻭﺟﺘﻪ ﺩﻭﻥ ﺛﻤﺎﻥ ﺳﻨﻴﻦ ﻓﻤﺎﺗﺖ ﺑﻪ ﻓﻌﻠﻴﻪ ﺩﻳﺘﻬﺎ ﻻ ﺇﻥ‬ ‫ﻓﻮﻗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﺘﻪ ﻣﻄﻠﻘﺎ ﺇﻥ ﻛﺎﻥ ﺑﻠﻮﻍ ﻭﺑﻌﺪﻩ ﻋﺎﻗﻠﺘﻪ‪ ،‬ﻭﻓﻲ ﻟﻘﻂ‪ :‬ﺃﺭﺃﻳﺖ ﺇﻥ‬ ‫ﺗﻮﻓﻴﺖ ﺍﻣﺮﺃﺗﻪ ﺑﺴﺒﺐ ﺍﻻﻓﺘﻀﺎﺽ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﻗﻮﺩ ﻭﻻ ﺩﻳﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٤٧٤/٦‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٤٩/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٧٤/٦‬ ‪.٤٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪470‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﻣﺎﺗﺖ ﺑﺎﻓﺘﻀﺎﺿﻪ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻧﺖ ﺗﺤﺘﻤﻞ ﺫﻟﻚ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻃﻔﻠﺔ ﻻ ﺗﺤﺘﻤﻞ ﺫﻟﻚ ﺿﻤﻦ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ‪ :‬ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﺃﻥ ﻻ ﺿﻤﺎﻥ ﻋﻠﻰ ﺩﺍﺧﻞ ﺑﺪﺍﺧﻠﺔ‬ ‫ﻓﻲ ﺳﻨﺔ ﺗﺎﺳﻌﺔ ﺇﻥ ﻛﺎﻧﺖ ﺗﺤﺘﻤﻞ‪.‬‬ ‫‬ ‫ﺣﺎﻣﻼ ﺑﻤﺎ ﻳﻀﺮ ﺣﻤﻠﻬﺎ ﻭﺇﻥ ﺍﻣﺘﻨﻌﺖ ﻣﻦ ﺯﻭﺟﻬﺎ ﻟﻠﺠﻤﺎﻉ‬ ‫ﻭﻻ ﻳﺠﺎﻣﻊ‬ ‫ﻓﺴﻘﻄﺖ ﺿﻤﻨﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻤﺘﻨﻊ ﻓﺠﺎﺀ ﺫﻟﻚ ﻣﻦ ﻋﻨﻒ ﺍﻟﺰﻭﺝ ﺿﻤﻦ)‪.(١‬‬ ‫ @‪ I‬آداب ا‪!Z‬ة ‪ I‬ا و‪IH‬‬ ‫ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﺍﻻﺳﺘﻤﻜﺎﻥ ﻭﺍﻻﺳﺘﺪﺧﺎﻝ ﻭﺗﺸﻬﻴﻪ‪ ،‬ﻛﺠﻌﻞ ﺭﺟﻠﻴﻬﺎ ﺑﻴﻦ ﺭﺟﻠﻴﻪ‪،‬‬ ‫ﻭﺃﻥ ﺗﺠﻌﻞ ﺍﻟﺒﺰﺍﻕ ﻋﻠﻰ ﺫﻛﺮﻩ ﺇﻥ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﺗﺘﺤﺮﻙ ﻋﻨﺪ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﺗﻤﺴﺤﻪ‬ ‫ﺇﺫﺍ ﺗﻨﺤﻰ‪ ،‬ﻭﺇﻥ ﺷﺎﺀﺕ ﺗﺮﻛﺘﻪ ﻳﻤﺴﺢ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﺗﺘﻘﻠﺐ ﻋﻨﻪ ﻓﻲ ﻓﺮﺍﺷﻪ‪ ،‬ﻭﻻ ﺗﺮﺩ‬ ‫ﺇﻟﻴﻪ ﻇﻬﺮﻫﺎ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﻳﺤﻞ ﻻﻣﺮﺃﺓ ﺃﻥ ﺗﺒﻴﺖ ﻟﻴﻠﺔ‬ ‫ﻻ ﺗﻌﺮﺽ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻧﻔﺴﻬﺎ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻭﻛﻴﻒ ﺗﻌﺮﺽ ﻧﻔﺴﻬﺎ؟ ﻗﺎﻝ‪ :‬ﺗﻨﺰﻉ ﺛﻴﺎﺑﻬﺎ‬ ‫ﻭﺗﺪﺧﻞ ﻓﻲ ﻓﺮﺍﺷﻪ ﻭﺗﻠﺰﻕ ﺟﻠﺪﻫﺎ ﺑﺠﻠﺪﻩ«)‪.(٢‬‬ ‫ﻭﻻ ﻳﻌﺰﻝ ﻋﻨﻬﺎ ﺃﻭ ﺗﻌﺰﻝ ﻋﻨﻪ ﺇﻻ ﺑﺈﺫﻥ‪ ،‬ﻭﻻ ﻳﺘﺤﺪﺛﺎﻥ ﺑﺴﺮﻫﻤﺎ‪ ،‬ﻓﺈﻥ ﻣﻦ‬ ‫ﺣﺮﺍﻣﺎ ﻓﻲ ﺍﻟﻮﺯﺭ‪.‬‬ ‫‬‫‪‬‬ ‫ﺣﺪﺙ ﻣﻨﻬﻤﺎ ﺑﺄﻣﺮﻫﻤﺎ ﻓﻲ ﺍﻟﺠﻤﺎﻉ ﻛﻤﻦ ﺟﺎﻣﻊ‬ ‫ﻭﻻ ﻳﺠﺎﻣﻌﻬﺎ ﻧﺎﺋﻤﺔ ﻭﺇﻥ ﻓﻌﻞ ﻓﻼ ﺑﺄﺱ ﻟﻜﻦ ﺗﻔﻮﺗﻬﺎ ﻟﺬﺓ ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻷﻧﻬﺎ ﻗﺪ‬ ‫ﻻ ﺗﺪﺭﻱ ﻓﻼ ﺗﻐﺘﺴﻞ ﻭﻗﺪ ﻻ ﺗﺼﺪﻗﻪ ﺇﻥ ﺃﺧﺒﺮﻫﺎ ﻭﻗﺪ ﻻ ﻳﺪﺭﻱ ﻟﻌﻠﻬﺎ ﺣﺎﺋﺾ ﻭﻻ‬ ‫ﺗﺤﺮﻡ ﺑﺬﻟﻚ ﻭﻻ ﺗﻜﺮﻩ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٧٥/٦‬ ‪ ،٤٧٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٩٥/٨‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﻟﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٧٦/٦‬ ‪ ،٤٧٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١٨٧/٨‬ ‪.١٩٠‬‬ ‫‪471‬‬‫ﺑﺎﺏ ﻓﻲ ﺣﻖ ﺍﻟﺰﻭﺟﻴﻦ‬ ‫ﻭﺇﻥ ﻃﻠﺒﺖ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﺯﻭﺟﻬﺎ ﺃﻥ ﻳﺠﺎﻣﻌﻬﺎ‪ ،‬ﻓﻔﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻳﻠﺰﻣﻪ ﺃﻥ‬ ‫ﻳﺠﺎﻣﻌﻬﺎ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻋﻠﻴﻪ ﺃﻥ ﻳﺠﺎﻣﻌﻬﺎ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻻ ﻳﺨﺎﻑ ﻋﻠﻴﻬﺎ ﻓﻴﻪ‬ ‫ﺍﻟﻤﻀﺮﺓ ﻓﻲ ﺩﻳﻨﻬﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻋﻠﻰ ﺃﺛﺮ ﻛﻞ ﺣﻴﻀﺔ ﻣﺮﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻋﻠﻰ ﺩﻭﺭ ﺃﺭﺑﻌﺔ‬ ‫ﻣﻀﺎﺭﺍ ﻟﻬﺎ‪ ،‬ﻳﺮﻳﺪ ﺃﻥ ﺗﻔﺘﺪﻱ ﻣﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﺤﺮﻡ‬ ‫‬‫ﺃﻳﺎﻡ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺘﺮﻙ ﺟﻤﺎﻋﻬﺎ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻀﺮﺍﺭ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﺟﺎﻣﻌﻬﺎ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻼ ﻳﺠﺒﺮ ﻋﻠﻰ ﻃﻼﻗﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ‬ ‫ﻋﺠﻮﺯﺍ‪ ،‬ﻭﻟﻬﺎ ﺯﻭﺝ ﻛﺒﻴﺮ‪ ،‬ﻗﺪ ﺿﻌﻒ ﻋﻦ ﺟﻤﺎﻋﻬﺎ‪ ،‬ﻭﻃﻠﺒﺖ ﻣﻨﻪ ﺍﻟﺨﺮﻭﺝ ﺑﻤﺎﻟﻬﺎ‪،‬‬ ‫‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻭﻃﺌﻬﺎ ﻭﻟﻮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺍﻟﺼﺒﺮ ﺇﻟﻰ ﺃﻥ‬ ‫ﻳﻔﺮﺝ ﺍﷲ ﻋﻨﻬﺎ)‪.(١‬‬ ‫ د‪8‬ء ا‪2:‬ل  و‪H‬‬ ‫ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻛﺎﻥ ﺇﺫﺍ ﺑﻨﻰ ﺑﺎﻟﻤﺮﺃﺓ ﻣﻦ ﻧﺴﺎﺋﻪ‪ ،‬ﺃﺧﺬ ﺑﻨﺎﺻﻴﺘﻬﺎ‪ ،‬ﺛﻢ ﻗﺎﻝ‪:‬‬ ‫»ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺧﻴﺮﻫﺎ‪ ،‬ﻭﺧﻴﺮ ﻣﺎ ﺟﺒﻠﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮﻫﺎ ﻭﺷﺮ‬ ‫ﻣﺎ ﺟﺒﻠﺖ ﻋﻠﻴﻪ«)‪.(٢‬‬ ‫ @‪ @H I‬زو‪ ',H‬و‪2$ !(6, 20‬رة ‪0!+‬‬ ‫ﻛﺮﻩ ﺍﻷﻛﺜﺮ ﺟﻤﺎﻉ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ‪ ،‬ﺃﻭ ﺳﺮﻳﺘﻪ ﺑﺸﻬﻮﺓ ﻏﻴﺮﻫﺎ ﺑﺄﻥ ﻳﺴﺘﺤﻀﺮ ﻓﻲ‬ ‫ﻗﻠﺒﻪ ﺯﻭﺟﺘﻪ ﺍﻷﺧﺮﻯ ﺃﻭ ﺳﺮﻳﺘﻪ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﺣﺮﻣﻬﺎ ﺑﻪ ﺑﻌﺾ ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺷﺘﻬﺮ‬ ‫ﻓﻲ ﺃﻟﺴﻨﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺜﺮ ﻓﻲ ﻟﻐﻂ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﺟﺎﻣﻊ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻧﻬﺎ ﻏﻴﺮ‬ ‫ﺯﻭﺟﺘﻪ ﺃﻭ ﺃﻭﻃﺄﺗﻪ ﻧﻔﺴﻬﺎ ﻣﺘﻨﻜﺮﺓ ﻣﺘﺸﺒﻬﺔ ﺑﻐﻴﺮﻫﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻻ ﺗﺤﺮﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﺮﻡ‬ ‫ﻓﺘﺤﺮﻳﻤﻬﺎ ﺇﻣﺎ ﻟﻨﻴﺔ ﺍﻟﺰﻧﻰ ﻭﺇﻣﺎ ﻷﻧﻪ ﺟﺎﻣﻌﻬﺎ ﺑﺸﻬﻮﺓ ﻏﻴﺮﻫﺎ‪ ،‬ﺇﺫ ﺗﻮﻫﻢ ﺃﻧﻪ ﻳﺠﺎﻣﻊ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣١/٨‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ،٤٢٩/٧‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓﻲ ﻛﺘﺎﺏ‪ :‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ‪ :‬ﻓﻲ ﺟﺎﻣﻊ ﺍﻟﻨﻜﺎﺡ‪،‬‬ ‫ﺡ‪.٢١٦٠ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪472‬‬ ‫ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻗﻴﻞ‪ :‬ﺭﺟﻞ ﻻ ﻳﺠﺪ ﻻﻣﺮﺃﺗﻪ ﻣﻮﺩﺓ ﻭﻟﻪ ﺟﺎﺭﻳﺔ ﺟﻤﻴﻠﺔ ﻓﺈﺫﺍ ﺃﺭﺍﺩ‬ ‫ﺟﻤﺎﻋﻬﺎ ﺫﻛﺮ ﺟﺎﺭﻳﺘﻪ ﻋﻨﺪﻩ‪ ،‬ﻻﺳﺘﺠﻼﺏ ﺍﻟﺸﻬﻮﺓ ﻓﻲ ﻗﻠﺒﻪ ﻓﺤﺮﻣﻬﺎ ﻋﻠﻴﻪ ﻣﻮﺳﻰ‬ ‫ﻓﺄﺧﺬ ﺍﻟﻨﺎﺱ ﺑﻘﻮﻟﻪ‪ ،‬ﻭﺃﺣﻠﻬﺎ ﺑﺸﻴﺮ‪ ،‬ﻭﻫﻤﺎ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﻤﺸﺎﺭﻗﺔ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺫﻛﺮ‬ ‫ﺃﻣﺮ ﺍﻟﺠﻤﺎﻉ ﺃﻭ ﺫﻛﺮ ﺍﻟﻨﺎﺱ ﺍﻟﺠﻤﺎﻉ ﻋﻨﺪﻩ ﺃﻭ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺎﻧﻔﺼﻞ ﺍﻟﻤﺎﺀ ﻋﻦ ﻣﺤﺎﻟﻪ‬ ‫ﻓﻲ ﺩﺍﺧﻠﻪ ﻭﻟﻢ ﻳﺨﺮﺝ‪ ،‬ﺛﻢ ﺟﺎﻣﻊ ﺯﻭﺟﺘﻪ ﻓﻼ ﺗﺤﺮﻡ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٣١٦/٦‬ ‪.٣١٧‬‬ ‫‪473‬‬ ‫ب  ‪ 'H,6‬ا!أة‬ ‫ و‪2H‬ب ‪ ?=3‬ا و‪ N8 H‬زو‪H‬‬ ‫ﻟﺰﻣﺖ ﺍﻟﺰﻭﺝ ﻧﻔﻘﺔ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪ ﻗﻮﻣﻨﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮ ﺃﻥ ﻧﻔﻘﺔ‬ ‫ﺍﻟﺰﻭﺟﺔ ﻣﻘﺪﺭﺓ ﺑﺎﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﻗﺪﺭﻫﺎ ﺍﻟﺸﺎﻓﻌﻲ ﺑﺎﻟﻤﺪ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻤﻮﺳﺮ ﻛﻞ ﻳﻮﻡ ﻣﺪﺍﻥ‬ ‫ﺃﻳﻀﺎ ﻭﻣﺜﻠﻪ‬ ‫ﻭﺍﻟﻤﺘﻮﺳﻂ ﻣﺪ ﻭﻧﺼﻒ ﻭﺍﻟﻤﻌﺴﺮ ﻣﺪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ﺑﺎﻟﻤﺪ ﺭﻭﺍﻳﺔ ﻋﻦ ﻣﺎﻟﻚ ‬ ‫ﻷﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﻘﺪﻳﺮ ﺑﺎﻟﻤﺪ ﻧﻈﺮ ﻭﻻ ﺩﻟﻴﻞ ﻟﻪ ﺑﻞ ﺣﺪﻳﺚ ﻫﻨﺪ ﺑﻨﺖ ﻋﺘﺒﺔ ﻳﺪﻝ‬ ‫ﻋﻠﻰ ﺃﻧﻬﺎ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﺇﺫ ﻗﺎﻝ‪» :‬ﺧﺬﻱ ﻣﻦ ﻣﺎﻝ ﺯﻭﺟﻚ ﻣﺎ ﻳﻜﻔﻴﻚ ﻭﻭﻟﺪﻙ«‪ ،‬ﻭﻳﺄﺗﻲ‬ ‫ﻟﻔﻆ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺑﺎﺏ ﺍﻟﺘﻘﺎﺿﻲ ﻓﻲ ﺍﻟﺪﻳﻮﻥ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻛﻔﺎﻳﺘﻬﺎ ﻣﻊ ﻭﻟﺪﻫﺎ ﻫﻲ‬ ‫ﻣﺎ ﻗﺪﺭ ﻟﻬﺎ ﺑﻜﻴﻞ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻬﺎ ﻗﺪﺭ ﻟﻬﺎ ﺑﻜﻴﻞ‪ ،‬ﻭﺍﻟﻨﻔﻘﺔ ﻣﺎ ﺑﻪ ﻗﻮﺍﻡ‬ ‫ﻣﻌﺘﺎﺩ ﺩﻭﻥ ﺳﺮﻑ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺴﺮﻑ ﻓﻠﻴﺲ ﻧﻔﻘﺔ ﻓﻲ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻻ ﻳﺤﻜﻢ ﺑﻪ)‪.(١‬‬ ‫ [ر ‪ ?=3‬ا و‪ H‬و‪2a‬‬ ‫ﻭﺇﺫﺍ ﻃﻠﺒﺖ ﺍﻟﻤﺮﺃﺓ ﻧﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺗﻬﺎ ﺇﻟﻰ ﺯﻭﺟﻬﺎ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺤﻀﺮﻫﺎ‬ ‫ﻣﺆﻭﻧﺘﻬﺎ ﻟﻨﻔﻘﺘﻬﺎ‪ ،‬ﻋﻞ ﻗﺪﺭ ﺳﻌﺔ ﻣﺎﻟﻪ ﻟﻜﻞ ﺷﻬﺮ‪ ،‬ﻓﺈﻥ ﺿﺎﻕ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺃﻋﻄﺎﻫﺎ‬ ‫ﻟﻜﻞ ﺃﺳﺒﻮﻉ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺇﻻ ﻓﻲ ﻛﻞ ﻳﻮﻡ‪ ،‬ﺃﻋﻄﺎﻫﺎ ﻓﻲ ﻛﻞ ﻳﻮﻡ ﻭﻋﻠﻴﻪ ﻟﻬﺎ ﻣﻦ‬ ‫ﺍﻟﻜﺴﻮﺓ ﺳﺘﺔ ﺃﺛﻮﺍﺏ‪ :‬ﺇﺯﺍﺭ‪ ،‬ﻭﻗﻤﻴﺼﺎﻥ‪ ،‬ﻭﺟﻠﺒﺎﺑﺎﻥ‪ ،‬ﻭﺧﻤﺎﺭ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻤﻦ‬ ‫ﻭﺍﺳﻌﺎ ﻟﺬﻟﻚ‪ ،‬ﻓﻠﻬﺎ ﺫﻟﻚ‪.‬‬ ‫‬‫ﻟﺒﺎﺳﻬﺎ ﺍﻟﺤﺮﻳﺮ ﺃﻭ ﺍﻟﻜﺘﺎﻥ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٤٧٨/٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪ ١١٠/٨‬ ‪.١١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪474‬‬ ‫ﻭﺍﺟﺪﺍ ﻟﺬﻟﻚ‪ ،‬ﻛﺴﺎﻫﺎ ﻣﺜﻞ‬ ‫‬‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﺗﻠﺒﺲ ﺍﻟﻜﺘﺎﻥ ﻭﺍﻟﻘﻄﻦ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺤﻀﺮﻫﺎ ﻛﺴﻮﺗﻬﺎ ﻓﻲ ﻛﻞ ﺳﻨﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻤﻦ ﺗﻠﺒﺲ ﻗﻤﺼﺎﻥ‬ ‫ﺍﻟﻘﻄﻦ ﻛﺴﺎﻫﺎ ﺍﻟﻘﻄﻦ ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺤﻀﺮﻫﺎ ﺍﻟﺴﻌﺔ ﺗﻜﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺟﺮﺓ ﺃﻭ ﻏﻴﺮﻫﺎ‪،‬‬ ‫ﻭﺗﻨﻮﺭﺍ‬ ‫‬‫ﻭﻗﺪﺣﺎ ﺗﺸﺮﺏ ﺑﻪ‪ ،‬ﻭﺇﻧﺎﺀ ﺗﻌﺠﻦ ﻓﻴﻪ ﻭﺗﺄﻛﻞ ﻭﺗﺘﻮﺿﺄ‪،‬‬ ‫‬‫ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﺎﺅﻫﺎ‪،‬‬ ‫ﻭﺣﻄﺒﺎ ﺗﺨﺒﺰ ﺑﻪ)‪.(١‬‬ ‫‬‫ﺗﺨﺒﺰ ﻓﻴﻪ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﻤﻨﺰﻝ ﺗﻨﻮﺭ‪،‬‬ ‫ @ ‪ = '5‬ا=?‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻜﺴﻮﺓ ﻫﻞ ﻳﺸﻤﻠﻪ ﻟﻔﻆ ﺍﻟﻨﻔﻘﺔ؟ ﺫﻛﺮﻩ ﺍﺑﻦ ﺳﻬﻞ ﻣﻦ‬ ‫ﻗﻮﻣﻨﺎ ﻓﻤﻦ ﺍﻟﺘﺰﻡ ﻧﻔﻘﺔ ﺭﺟﻞ ﻓﻌﻠﻴﻪ ﻛﺴﻮﺗﻪ ﻋﻨﺪ ﺍﺑﻦ ﺭﺯﻳﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻬﻞ‬ ‫ﺷﺘﺎﺀ ﻛﺴﻜﻮﻥ ﺩﺍﺧﻞ‬ ‫‬‫‬ ‫ﺻﻴﻔﺎ ﺃﻭ‬ ‫ﻭﺍﺑﻦ ﺭﺷﺪ ﻭﻏﻴﺮﻫﻤﺎ‪ :‬ﻻ ﻭﺳﻜﻨﺎﻫﺎ ﻛﻤﺎ ﻳﻠﻴﻖ‬ ‫ﺍﻟﺒﻴﺖ ﻓﻲ ﺍﻟﺸﺘﺎﺀ ﻭﺧﺎﺭﺟﻪ ﺃﻭ ﻓﻮﻗﻪ ﻓﻲ ﺍﻟﺼﻴﻒ ﺃﻭ ﻳﺒﺪﻝ ﻟﻬﺎ ﻣﺴﻜ ﻨﺎ ﻟﺸﺘﺎﺀ‬ ‫‬ ‫ﻭﺻﻴﻔﺎ ﻓﺬﺍﻙ‪ ،‬ﻷﻥ ﻟﻬﺎ ﻣﺎ ﻳﻜﻨﻬﺎ‬‫ﺷﺘﺎﺀ‬ ‫‬‫ﺃﻭ ﺻﻴﻒ‪ ،‬ﻭﺇﻥ ﻻﻕ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‬ ‫ﻣﻦ ﺣﺮ ﻭﺑﺮﺩ‪ ،‬ﻭﺇﻥ ﺗﺸﺎﺣﺎ ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﺒﺪﻝ ﺑﻴ ﺘﺎ ﻏﻴﺮ ﺍﻟﺬﻱ ﻫﻲ ﻓﻴﻪ ﺣﺘﻰ‬ ‫ﻳﻨﻬﺪﻡ ﻭﻛﺴﻮﺗﻬﺎ ﺑﺠﻠﺒﺎﺏ ﺑﻤﻌﺮﻭﻑ‪ ،‬ﻳﺴﺘﺮﻫﺎ ﻋﻠﻰ ﻗﺪﺭﻫﺎ‪ ،‬ﻭﻳﻠﻴﻖ ﺑﻬﺎ‬ ‫ﻭﺷﺮﺍﺑﺎ ﻭﺳﻜﻨﻰ ﺑﻼ ﺇﺿﺮﺍﺭ ﺑﻪ ﺃﻭ ﺑﻬﺎ ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﻟﺒﻠﺪ ﻣﻤﺎ ﻗﺪﺭ ﻟﻪ‬ ‫‬‫ﻃﻌﺎﻣﺎ‬ ‫‬ ‫ﻣﻦ ﻣﺎﻝ‪ ،‬ﻭﺇﻥ ﺗﺸﺎﺣﺎ ﻓﻠﻴﺲ ﻟﻬﺎ ﺃﻥ ﻳﺒﺪﻝ ﻟﻬﺎ ﻏﻴﺮ ﻣﺎ ﻛﺴﺎﻫﺎ ﺣﺘﻰ ﻳﺬﻫﺐ‬ ‫ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺻﺒﻎ‪.‬‬ ‫ﻭﻓﻲ ﻟﻘﻂ ﻣﺎ ﻧﺼﻪ‪ :‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻓﻤﺎ ﻳﺠﻌﻠﻪ ﻟﻜﺴﻮﺗﻬﺎ ﺇﺫﺍ ﺗﺸﺎﺣﺎ؟ ﻗﺎﻝ‪ :‬ﻋﻠﻰ‬ ‫ﺍﻟﻐﻨﻲ ﺍﻟﺒﺴﺎﻁ ﻭﺍﻟﻜﺴﺎﺀ ﻭﺍﻟﻤﻘﻨﻊ ﻭﺍﻟﺠﻠﺒﺎﺏ ﻭﺍﻟﻜﺮﺯﻳﺔ‪ ،‬ﻭﺍﻷﻣﺮ ﻋﻠﻰ ﻗﺪﺭ ﻋﺎﺩﺓ‬ ‫ﺍﻟﺒﻠﺪ ﻭﻋﺪﻡ ﺍﻹﺿﺮﺍﺭ ﻓﻘﺪ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻳﻜﻔﻴﻬﺎ ﺃﻗﻞ ﻭﻗﺪ‬ ‫ﻻ ﻳﺼﺒﻎ ﺃﻫﻞ ﺑﻠﺪ‪ ،‬ﻭﻋﻦ ﺑﻌﺾ ﻟﻬﺎ ﻗﻤﻴﺺ ﻭﻣﻠﺤﻔﺔ ﻭﺭﺩﺍﺀ ﻭﺧﻤﺎﺭ ﻭﻣﺮﺑﻊ ﻭﻭﻗﺎﻳﺔ‬ ‫ﻭﺧﻒ ﻭﻗﺮﻕ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻭﺳﻂ ﻓﻘﻤﻴﺺ ﻭﺣﻮﻟﻴﺔ ﻭﻣﻘﻨﻊ ﻭﻣﺮﺑﻊ ﻭﻭﻗﺎﻳﺔ ﻭﻗﺮﻕ‪،‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٨/٨‬‬ ‫‪475‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﺗﺤﺘﺎﺟﻪ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻓﻘﻴﺮﺍ ﻓﻌﺒﺎﺀﺓ ﻭﻭﻗﺎﻳﺔ ﻭﻻ ﺗﺪﺭﻙ ﻣﺎ ﺗﺼﻠﻲ ﺑﻪ ﻓﻮﻕ ﻛﺴﻮﺗﻬﺎ ﻭﻻ ﻣﺎ ﺗﺤﻀﺮ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻋﺮﺳﺎ ﺃﻭ ﺗﺘﺰﻳﻦ ﺑﻪ ﻏﻴﺮ ﺍﻟﺪﻫﻦ)‪.(١‬‬ ‫ﺑﻪ ‬ ‫ و[‪  Q‬وم ‪ ?=3‬ا و‪ H‬و‪2a‬‬ ‫ﺇﻧﻤﺎ ﻳﻠﺰﻡ ﺍﻷﺯﻭﺍﺝ ﺍﻟﻤﺆﻭﻧﺔ ﻷﺯﻭﺍﺟﻬﻢ‪ ،‬ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﺑﻬﻦ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﺪﺧﻠﻮﺍ‬ ‫ﺑﻬﻦ‪ ،‬ﻭﺃﺟﺒﻦ ﺇﻟﻰ ﺃﻥ ﻳﺠﻴﺰﻧﻬﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻟﺰﻣﻬﻢ ﻟﻬﻦ ﻣﺆﻭﻧﺘﻬﻦ‪ ،‬ﻭﺇﻥ ﻛﺮﻫﻦ‬ ‫ﺃﺟﻞ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﻲ ﺇﺣﻀﺎﺭ ﻋﺎﺟﻠﻬﺎ ‬ ‫ﺁﺟﻼ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﻘﻀﻰ ﺍﻷﺟﻞ ﻓﻠﻢ ﻳﺤﻀﺮﻫﺎ‬ ‫ﻋﺎﺟﻠﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣﺆﻭﻧﺘﻬﺎ‪ ،‬ﻭﻓﺮﺽ ﻋﻠﻴﻪ ﻋﺎﺟﻠﻬﺎ‪ ،‬ﻳﺆﺩﻳﻪ ﻋﻠﻰ ﻗﺪﺭ ﻃﺎﻗﺘﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺤﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺠﻮﺍﺯ‪ ،‬ﺣﺘﻰ ﻳﻮﻓﻴﻬﺎ ﻋﺎﺟﻠﻬﺎ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺟﻤﻴﻊ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﺪﺍﺧﻞ‪،‬‬ ‫ﻭﻛﻞ ﻣﻨﻊ ﺟﺎﺀ ﻣﻦ ﻗﺒﻞ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﻠﻠﻤﺮﺃﺓ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﻛﻞ ﻣﻨﻊ ﺟﺎﺀ ﻣﻦ ﻗﺒﻞ ﺍﻟﻤﺮﺃﺓ‪،‬‬ ‫ﻓﻼ ﻧﻔﻘﺔ ﻓﻴﻪ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻭﺇﺫﺍ ﺃﻣﻜﻨﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺰﻭﺝ ﻣﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﺍﺳﺘﺤﻘﺖ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻟﻠﻤﺮﺃﺓ ﺑﺪﻝ ﻋﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ)‪.(٢‬‬ ‫ ‪253‬ز ا!أة وإ‪?M‬ط ا=?‬ ‫ﺍﻟﺰﻭﺟﺔ ﺇﺫﺍ ﺃﺳﺎﺀﺕ ﺇﻟﻰ ﺯﻭﺟﻬﺎ ﻭﻋﺼﻴﺘﻪ ﻭﺧﺎﻟﻔﺘﻪ‪ ،‬ﻭﻟﻢ ﺗﻨﺼﻔﻪ‪ ،‬ﻣﻤﺎ ﻳﺠﺐ‬ ‫ﻟﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺿﺮﺭ ﻳﻠﺤﻘﻬﺎ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﻟﻬﺎ ﻛﺴﻮﺓ‪ ،‬ﻭﻻ‬ ‫ﻧﻔﻘﺔ‪ ،‬ﺣﺘﻰ ﺗﻨﻘﺼﻪ ﻣﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﺗﺨﺮﺝ ﻣﻦ ﺑﻴﺘﻪ‪ ،‬ﻓﻌﻠﻴﻪ ﻛﺴﻮﺗﻬﺎ‬ ‫ﻭﻧﻔﻘﺘﻬﺎ‪ ،‬ﻓﺈﻥ ﺧﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻌﻨﺖ‪ ،‬ﻭﺗﺰﻭﺝ ﺑﺰﻭﺟﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻌﻨﺖ‪،‬‬ ‫ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﻟﻸﻭﻟﻰ ﺻﺪﺍﻗﻬﺎ ﺍﻵﺟﻞ‪ ،‬ﻭﻟﻮ ﺍﺣﺘﺞ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻣﺎ ﺃﻥ ﺗﻄﻴﻌﻪ ﺃﻭ ﻳﺘﺰﻭﺝ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﺻﺪﺍﻕ ﻟﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻦ ﻳﺰﻳﻞ ﺫﻟﻚ ﺗﻌﺠﻴﻞ ﺻﺪﺍﻗﻬﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٧٨/٦‬ ‪ ،٤٨٠‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٨/٨‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٣٨/٨‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٦/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪476‬‬ ‫ﻭﺇﺫﺍ ﺧﺮﺟﺖ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﻣﻨﺰﻝ ﺯﻭﺟﻬﺎ ﺑﻐﻴﺮ ﺇﺫﻥ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺇﺳﺎﺀﺓ ﻣﻨﻪ ﺇﻟﻴﻬﺎ‪،‬‬ ‫ﻓﻼ ﻧﻔﻘﺔ ﻟﻬﺎ ﻋﻠﻴﻪ ﻭﻻ ﻛﺴﻮﺓ‪ ،‬ﺣﺘﻰ ﺗﺮﺟﻊ ﺇﻟﻰ ﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﻳﻠﺰﻣﻬﺎ ﻟﻪ‪ ،‬ﻣﻦ ﻣﺴﺎﻛﻨﺔ‬ ‫ﻭﻣﻌﺎﺷﺮﺓ)‪.(١‬‬ ‫ ‪ ?=3‬ا و‪ H‬ا‪/G‬‬ ‫ﻻ ﻧﻔﻘﺔ ﻋﻠﻰ ﺯﻭﺝ ﺍﻟﺼﺒﻴﺔ‪ ،‬ﺣﺘﻰ ﺗﺒﻠﻎ‪ ،‬ﻭﻧﻔﻘﺘﻬﺎ ﻋﻠﻰ ﺃﺑﻴﻬﺎ‪ ،‬ﺃﻭ ﻓﻲ ﻣﺎﻟﻬﺎ ﺇﻥ‬ ‫ﻛﺎﻥ ﻟﻬﺎ ﻣﺎﻝ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﺃﺧﺬ ﺑﻨﻔﻘﺘﻬﺎ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻓﺈﻥ ﺑﻠﻐﺖ ﻭﺭﺿﻴﺖ‬ ‫ﺯﻭﺟﺎ‪ ،‬ﺣﺴﺐ ﻟﻬﺎ ﻣﻦ ﺻﺪﺍﻗﻬﺎ‪،‬‬ ‫ﺯﻭﺟﺎ‪ ،‬ﺃﻧﻔﻖ ﻋﻠﻰ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺮﺽ ﺑﻪ ‬ ‫ﺑﻪ ‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺷﺎﺀ ﺃﺑﻮﻫﺎ ﺃﻧﻔﻖ ﻋﻠﻴﻬﺎ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻣﻦ ﻣﺎﻟﻬﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻧﻔﻘﺔ‬ ‫ﻟﻬﺎ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪ ،‬ﺟﺎﺯ ﺑﻬﺎ ﺃﻭ ﻟﻢ ﻳﺠﺰ‪ ،‬ﻛﺎﻧﺖ ﻏﻨﻴﺔ ﺃﻭ ﻓﻘﻴﺮﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﺑﻬﺎ‪،‬‬ ‫ﻓﺈﻥ ﻛﺎﻧﺖ ﻏﻨﻴﺔ‪ ،‬ﻓﻼ ﻧﻔﻘﺔ ﻟﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻘﻴﺮﺓ ﻓﻠﻬﺎ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺃﻧﻔﻖ ﻋﻠﻴﻬﺎ ﺑﻐﻴﺮ ﺣﻜﻢ‪ ،‬ﺭﺩﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺃﻧﻔﻖ ﻋﻠﻴﻬﺎ ﺑﺤﻜﻢ‪ ،‬ﻟﻢ ﺗﺮﺩ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﺫﻟﻚ ﺇﺫﺍ ﻏﻴﺮﺕ ﻣﻨﻪ)‪.(٢‬‬ ‫ ‪ I M‬ا و‪ @  H‬ل وا ا وج‬ ‫ﺭﻭﻯ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺯﻳﺎﺩ ﻋﻦ ﺃﺑﻲ ﻣﺤﻤﺪ ‪ 5‬ﻓﻲ ﺭﺟﻞ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺷﺮﻁ‬ ‫ﻋﻠﻴﻬﺎ ﺃﻥ ﻳﺴﻜﻦ ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﻭﻛﺮﻫﺖ ﺃﻥ ﺗﺴﻜﻦ ﻣﻌﻪ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺗﺰﻭﺟﻬﺎ ﺑﺄﻛﺜﺮ ﻣﻦ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺗﺴﻜﻦ ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﻭﻛﺮﻫﺖ ﺃﻥ‬ ‫ﺗﺴﻜﻦ ﻣﻌﻪ‪ ،‬ﺭﺟﻌﺖ ﺇﻟﻰ ﺻﺪﻗﺎﺕ ﻧﺴﺎﺋﻬﺎ‪ ،‬ﻭﺃﺳﻜﻨﻬﺎ ‬ ‫ﻣﻨﺰﻻ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻓﻠﺘﺴﻜﻦ ﻣﻌﻪ ﺣﻴﺚ ﺃﺭﺍﺩ ﻏﻴﺮ ﺍﻟﻤﻨﺰﻝ ﺍﻟﺬﻱ‬ ‫ﻓﻴﻪ ﺃﺑﻮﻩ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٢/٨‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٤٩/٨‬‬ ‫‪477‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﺗﺤﺘﺎﺟﻪ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻭﻗﺎﻝ ﺯﻳﺎﺩ ﺑﻦ ﺍﻟﻮﺿﺎﺡ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺴﻜﻦ ﻣﻊ ﺃﺑﻴﻪ)‪.(١‬‬ ‫ ‪!Z‬ط ا و‪ H‬ا ‪ @  I‬‬ ‫ﻗﺎﻝ ﻣﺴﺒﺢ‪ :‬ﻓﻲ ﺍﻣﺮﺃﺓ ﺷﺮﻃﺖ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺩﺍﺭﻫﺎ‪ ،‬ﺃﻥ ﻳﺴﻜﻨﻬﺎ ﻋﻨﺪ ﻋﻘﺪﺓ‬ ‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻓﻠﻤﺎ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻃﻠﺐ ﺇﻟﻴﻬﺎ ﺍﻟﻨﻘﻠﺔ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻤﻨﺰﻝ ﻓﺎﻧﺘﻘﻼ‪ ،‬ﺛﻢ ﺑﺪﺍ‬ ‫ﻟﻬﺎ ﺃﻥ ﺗﺮﺟﻊ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺇﻟﻰ ﻣﻨﺰﻟﻬﺎ ﺍﻟﺬﻱ ﺷﺮﻃﺖ ﺳﻜﻨﻬﺎ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﻬﺎ ﺫﻟﻚ‪،‬‬ ‫ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺗﺮﻛﺖ ﺷﺮﻃﻬﺎ‪ ،‬ﻭﺃﺑﺮﺃﺗﻪ ﻣﻨﻪ‪.‬‬ ‫ﻭﺇﺫﺍ ﺷﺮﻃﺖ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‪ ،‬ﺳﻜﻨﻬﺎ ﻓﻲ ﻣﻨﺰﻟﻬﺎ ﻭﺑﻠﺪﻫﺎ‪ ،‬ﻭﺃﺑﺮﺃﺗﻪ ﻣﻨﻪ‬ ‫ﻓﻌﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ‪ :‬ﺃﻧﻪ ﻻ ﺭﺟﻌﺔ ﻟﻬﺎ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫‬ ‫ﻣﺠﻬﻮﻻ؛ ﻷﻧﻪ ﻣﻦ‬ ‫ﻭﺇﻥ ﺍﺷﺘﺮﻯ ﻣﻨﻬﺎ ﺫﻟﻚ ﺍﻟﺸﺮﻁ ﺑﺸﻲﺀ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺷﺮﻁ ﺻﺪﺍﻗﻬﺎ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺜﺒﺖ ﺑﻴﻌﻬﺎ؛ ﻟﺼﺪﺍﻗﻬﺎ ﺍﻵﺟﻞ‪ ،‬ﻷﺣﺪ ﻏﻴﺮ ﺯﻭﺟﻬﺎ)‪.(٢‬‬ ‫ @‪ N8 Qg!Z I‬زو‪ ?=3 H‬أوﻻد‪!+ I@ 0‬ه‬ ‫ﺇﺫﺍ ﺍﺷﺘﺮﻃﺖ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ‪ ،‬ﻋﻨﺪ ﺍﻟﺘﺰﻭﻳﺞ ﻧﻔﻘﺔ ﺃﻭﻻﺩﻫﺎ‪ ،‬ﻣﻦ ﻏﻴﺮﻩ ﻓﺈﻥ‬ ‫ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻳﺜﺒﺖ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﻗﺒﻞ ﺑﻪ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻌﺮﻭﻓﻴﻦ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪:‬‬ ‫ﻻ ﻳﺜﺒﺖ‪ ،‬ﺣﺘﻰ ﻳﻜﻮﻥ ﺇﻟﻰ ﻣﺪﺓ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻭﻭﻗﺖ ﻣﺴﻤﻰ)‪.(٣‬‬ ‫ @ ‪  .6‬و‪@ I@ H‬ل زو‪H‬‬ ‫ﺗﺄﺧﺬ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﻣﺎﻝ ﺯﻭﺟﻬﺎ ﻣﺎ ﺃﺑﻰ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﺇﻳﺎﻩ ﻣﻤﺎ ﻟﺰﻣﻪ ﻭﺗﻌﻄﻲ ﻣﻨﻪ‬ ‫ﻣﻦ ﻳﺨﺪﻣﻬﺎ ﺃﻭ ﻳﻐﺴﻞ ﺛﻴﺎﺑﻬﺎ ﺃﻭ ﻳﺄﺗﻴﻬﺎ ﺑﺎﻟﻤﺎﺀ ﻟﺼﻼﺗﻬﺎ‪ ،‬ﻭﺗﻌﻄﻲ ﻣﻨﻪ ﻣﻦ ﻟﺰﻣﺘﻪ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٨٥/٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٤٨٦/٧‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٦٠٧/٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪478‬‬ ‫ﻧﻔﻘﺘﻪ ﺇﻥ ﺿﻴﻌﻪ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻫﺎ ﻛﺴﻮﺓ ﻓﻘﺎﻟﺖ‪ :‬ﻫﺪﻳﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺑﻞ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻲ‬ ‫ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﻮﻟﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﺸﺒﻪ ﻣﺎ ﻳﺠﺐ ﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﺗﻮﺳﺨﺖ ﺃﻭ‬ ‫ﺗﻨﺠﺴﺖ ﻏﺴﻠﻬﺎ ﺃﻭ ﺃﻋﻄﻰ ﺃﺟﺮﺓ ﻏﺎﺳﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﺒﺴﺖ ﻣﻦ ﻣﺎﻟﻬﺎ ﻭﻗﺎﻟﺖ‪ :‬ﺍﻏﺮﻡ ﻟﻲ‬ ‫ﻣﺎ ﻟﺒﺴﺖ ﻓﻼ ﻏﺮﻡ‪ ،‬ﻭﺗﺪﺭﻙ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ)‪.(١‬‬ ‫ ا‪,:‬ﻼف ا و‪?@ N8 IH‬ار ا=?‬ ‫ﻓﻘﺮﺍ ﻭﺍﺩ‪‬ﻋﺘﻪ ﻏﻨ ‪‬ﻴﺎ ﻏﻨﻰ ﺃﻭﺳﻂ ﺃﻭ ﺃﻋﻠﻰ‬ ‫ﺇﻥ ﺍﺳﺘﻤﺴﻜﺖ ﺑﻪ ﻟﺤﺎﻛﻢ ﻓﺎﺩ‪‬ﻋﻰ ‬ ‫ﻓﺄﻧﻜﺮ‪ ،‬ﻭﻻ ﻳﺤﻠﻒ ﺇﻥ ﻟﻢ ﺗﺒﻴﻦ؛ ﻷﻧﻬﺎ ﻟﻢ ﺗﺪﻉ ﺷﻴ ﺌﺎ ﻟﻨﻔﺴﻬﺎ ﻣﻌﻴ ﻨﺎ‪ ،‬ﺑﻞ ﺍﺩ‪‬ﻋﺖ‬ ‫ﺧﺮﻭﺟﺎ ﻋﻨﻪ‬ ‫‬‫ﻭﺳﻊ ﻣﺎﻟﻪ ﻭﻻﺳﺘﻤﺴﺎﻛﻪ ﺑﺎﻷﺻﻞ ﻭﻫﻲ ﺍﻟﺴﻔﻠﻰ ﻣﻊ ﻋﺪﻡ ﺍﺩ‪‬ﻋﺎﺋﻬﺎ‬ ‫ﻳﺪﻋﻲ ﻋﻠﻰ‬‫ﺑﺤﻖ‪ ،‬ﺑﺨﻼﻑ ﻣﻦ ﺍﺳﺘﻤﺴﻚ ﺑﺄﺻﻞ ﻭﺍﺩ‪‬ﻋﻰ ﺍﻧﺘﻘﺎﻟﻪ ﻋﻨﻪ ﺑﺤﻖ ﻣﺜﻞ ﺃﻥ ‪‬‬ ‫ﺇﻧﺴﺎﻥ ﺃﻧﻪ ﺑﺎﻉ ﻟﻪ ﺑﻌﻴﺮﻩ ﻓﺄﻧﻜﺮ ﺻﺎﺣﺐ ﺍﻟﺒﻌﻴﺮ ﻓﺈﻧﻪ ﻳﺤﻠﻒ ﻭﻟﻮ ﺍﺳﺘﻤﺴﻚ ﺑﺄﺻﻞ‬ ‫ﻭﻫﻮ ﻋﺪﻡ ﺍﻟﺒﻴﻊ؛ ﻷﻥ ﺧﺼﻤﻪ ﺍﺩ‪‬ﻋﻰ ﺧﺮﻭﺟﻪ ﻋﻨﻪ ﺑﺤﻖ ﻭﻫﻮ ﺍﻟﺸﺮﺍﺀ ﻭﺛﻤﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺤﻠﻒ ﻟﻌﻤﻮﻡ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ‪ ،‬ﻭﻷﻥ ﻟﻬﺎ ﺣ ‪‬ﻘﺎ ﻓﻲ ﺫﻟﻚ ﻭﻫﻮ ﺗﻮﺳﻴﻊ‬ ‫ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﺇﻧﻜﺎﺭﻩ ﻳﺆﺩﻱ ﺇﻟﻰ ﺇﺑﻄﺎﻟﻪ‪.‬‬ ‫‬ ‫ﻣﺨﺎﻟﻔﺎ ﻻﺩ‪‬ﻋﺎﺋﻬﺎ ﻭﺇﻥ‬ ‫ﺃﻗﺮ ﺑﻪ‬ ‫ﻭﻟﻴﻨﻔﻘﻬﺎ ﻋﻠﻰ ﺍﻟﺴﻔﻠﻰ ﺃﻭ ﺍﻟﻮﺳﻄﻰ ﺑﺤﺴﺐ ﻣﺎ ‪‬‬ ‫‬ ‫ﻧﺰﻭﻻ ﺑﻴﻨﻪ ﻭﺇﻻ ﻓﻼ ﺗﺤﻠﻒ ﻷﻧﻬﺎ ﻟﻢ‬‫ﺗﺼﺎﺩﻗﺎ ﻋﻠﻰ ﺍﻟﻌﻠﻴﺎ ﺃﻭ ﺍﻟﻮﺳﻄﻰ ﺛﻢ ﺍﺩ‪‬ﻋﻰ‬ ‫ﺗﺪﻉ ﺷﻴ ﺌﺎ ﻣﻌﻴ ﻨﺎ ﻟﻨﻔﺴﻪ ﺑﻞ ﺍﺩﻋﻰ ﻧﻘﺺ ﻣﺎﻝ‪ ،‬ﻭﻻﺳﺘﻤﺴﺎﻛﻬﺎ ﺑﺄﺻﻞ ﻭﺍﺩ‪‬ﻋﺎﺋﻪ‬ ‫‬ ‫ﺃﺻﻼ ﻹﻗﺮﺍﺭﻩ ﺑﻬﺎ‪،‬‬‫ﺧﺮﻭﺟﻪ ﻋﻨﻪ ﺑﻼ ﺣﻖ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻠﻴﺎ ﻫﻨﺎ ﺃﻭ ﺍﻟﻮﺳﻄﻰ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺤﻠﻒ ﻟﻌﻤﻮﻡ‪» :‬ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻣﻦ ‪‬ﺍﺩﻋﻰ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ«‪ ،‬ﻭﻷﻥ‬ ‫ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﻟﻰ ﺣﻖ ﻟﻪ ﻭﻫﻮ ﺗﻀﻴﻴﻖ ﺍﻟﻨﻔﻘﺔ ﻭﻳﻨﻔﻘﻬﺎ ﻋﻠﻰ ﻣﺎ ﺗﺼﺎﺩﻗﺎ ﻋﻠﻴﻪ ﻭﻛﺬﺍ‬ ‫ﺇﻥ ﺍﺩ‪‬ﻋﺖ ﻃﻠﻮ ﻋﺎ ﻣﻦ ﺳﻔﻠﻰ ﺃﻭ ﻭﺳﻄﻰ ﺗﺒﻴﻦ ﻭﺇﻻ ﻟﻢ ﻳﺤﻠﻒ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٨٠/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٨١/٦‬ ‪.٤٨٣‬‬ ‫‪479‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﺗﺤﺘﺎﺟﻪ ﺍﻟﻤﺮﺃﺓ‬ ‫ ‪ ?=3‬ا‪,‬‬ ‫ﺍﻟﻴﺘﻴﻤﺔ ﺇﺫﺍ ﺗﺰﻭﺟﻬﺎ ﺭﺟﻞ‪ ،‬ﻭﺩﺧﻞ ﺑﻬﺎ ﻗﺒﻞ ﺑﻠﻮﻏﻬﺎ‪ ،‬ﺛﻢ ﻧﺸﺰﺕ ﻋﻨﻪ‪ ،‬ﻭﻃﻠﺐ‬ ‫ﺃﺣﺪﻫﻤﺎ ﺑﺎﻟﻤﺴﺎﻛﻨﺔ ﺃﻭ ﺍﻟﻤﻌﺎﺷﺮﺓ‪ ،‬ﺃﻭ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻫﻠﻬﺎ ﻣﺎ ﺳﻠﻢ ﻣﻦ ﺣﻘﻬﺎ‪ ،‬ﻓﺬﻟﻚ‬ ‫ﻛﻠﻪ ﻣﻮﻗﻮﻑ ﺇﻟﻰ ﺑﻠﻮﻏﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﻤﺖ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﺛﺒﺖ ﻋﻠﻴﻬﺎ ﺑﺠﻤﻴﻊ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻏﻴﺮﺗﻪ ﺍﻧﻔﺴﺦ ﻋﻨﻬﺎ ﺟﻤﻴﻊ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺧﺮﺟﺖ ﺑﻼ ﻃﻼﻕ‪ ،‬ﻭﻓﻲ ﺣﺎﻝ ﺻﺒﺎﻫﺎ‪،‬‬ ‫ﻭﺗﻮﻗﻴﻒ ﺍﻟﺘﺰﻭﻳﺞ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻼ ﻳﻠﺰﻣﻬﺎ ﻣﻌﺎﺷﺮﺓ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻻ ﺗﺠﺒﺮ ﻋﻠﻰ ﺫﻟﻚ ﺇﺫﺍ‬ ‫ﻛﺮﻫﺖ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩﺕ ﺫﻟﻚ‪ ،‬ﻟﻢ ﺗﻤﻨﻊ ﺇﻻ ﺃﻥ ﻳﺒﻴﻦ ﻋﻠﻴﻬﺎ ﻓﻲ ﺫﻟﻚ ﻣﻀﺮﺓ‪ ،‬ﻓﺈﻧﻬﺎ‬ ‫ﺗﻤﻨﻊ ﻣﻦ ﺍﻟﻤﻀﺮﺓ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻴﺘﻴﻤﺔ ﻓﻘﻴﺮﺓ‪ ،‬ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻨﻔﻘﺔ ﻭﻃﻠﺐ ﻭﻟﻴﻬﺎ ﺇﻟﻰ ﺍﻟﺰﻭﺝ‬ ‫ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻟﻢ ﻳﺪﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﻼ ﻧﻌﻠﻢ ﻋﻠﻴﻪ ﻟﻬﺎ ﻧﻔﻘﺔ‪.‬‬ ‫ﺑﺪ‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺩﺧﻞ ﺑﻬﺎ‪ ،‬ﻓﻔﻲ ﺃﻛﺜﺮ ﻣﺎ ﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺇﺫﺍ ﺍﺣﺘﺎﺟﺖ ﺇﻟﻰ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﻻ ‬ ‫ﻣﻦ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺃﺗﻤﺖ ﺍﻟﺘﺰﻭﻳﺞ ﺑﻌﺪ ﺑﻠﻮﻏﻬﺎ‪ ،‬ﻛﺎﻥ‬ ‫ﻗﺪ ﺃﻧﻔﻖ ﻋﻠﻰ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﺇﻥ ﻏﻴﺮﺕ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﺣﺴﺐ ﻣﺎ ﺃﻧﻔﻖ ﻣﻦ ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‬ ‫ﻟﻬﺎ‪ ،‬ﻭﺍﺳﺘﺤﻘﺘﻪ ﺑﺎﻟﻮﻁﺀ ﻭﺍﻟﺪﺧﻮﻝ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺆﺧﺬ ﻟﻬﺎ ﺑﻨﻔﻘﺔ‪ ،‬ﻭﺃﺣﻜﺎﻣﻬﺎ ﻣﻮﻗﻮﻓﺔ‪ ،‬ﻛﻤﺎ ﻻ ﺗﺠﺒﺮ ﻫﻲ ﻋﻠﻰ‬ ‫ﻣﻌﺎﺷﺮﺗﻪ‪ ،‬ﻻ ﻳﺠﺒﺮ ﻫﻮ ﻋﻠﻰ ﻧﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺗﻬﺎ؛ ﻷﻧﻬﺎ ﻻ ﺗﺴﺘﺤﻖ ﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﻨﻔﻘﺔ‬ ‫ﺇﻻ ﺑﺎﻟﻤﻌﺎﺷﺮﺓ)‪.(١‬‬ ‫ إ‪/H‬ر ا‪ &a6‬ا وج ‪ N8‬ا=? وا ‪2‬ة‬ ‫ﻳﺠﺒﺮ ﺍﻟﺤﺎﻛﻢ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻧﻔﻘﺔ ﺯﻭﺟﺘﻪ ﻳﻮﻡ ﻭﻟﻴﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻮﻡ ﺃﻭ ﻟﻴﻠﺔ‬ ‫ﻻ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺩﻓﻌﺔ ﺑﻀﺮﺏ ﺣﺘﻰ ﻳﻨﻔﻖ ﺃﻭ ﻳﻄﻠﻖ ﺑﺎﺋ ﻨﺎ‪ ،‬ﻭﺇﻥ ﻃﻠﻖ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٥٠/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪480‬‬ ‫ﺭﺟﻌ ‪‬ﻴﺎ ﻟﻢ ﻳﻀﺮﺑﻪ ﺑﻞ ﻳﺄﻣﺮﻩ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﺫﻟﻚ ﺍﻟﻄﻼﻕ ﺑﺎﺋﻦ‪ ،‬ﺃﻱ‪ :‬ﻭﻟﻮ‬ ‫ﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺰﻭﺝ ﺃﻧﻪ ﺑﺎﺋﻦ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻃﻼﻕ ﻛﺎﻥ ﻋﻠﻰ ﺗﻀﻴﻴﻖ ﻣﻦ ﻧﺤﻮ‬ ‫ﺍﻟﺤﺎﻛﻢ ﻟﻨﺤﻮ ﻧﻔﻘﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻀﺮﺏ ﺣﺘﻰ ﻳﻨﻔﻖ ﺃﻭ ﻳﻄﻠ‪‬ﻖ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ‪ ،‬ﺃﻭ‬ ‫ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻜﺴﺐ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻧﻔﻖ ﻭﺇﻥ ﻃﻠﻘﺖ ﺍﺳﺘﺮﺣﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ﺃﻧﻔﻖ ﺃﻭ ﻃﻠﻖ ﻭﻛﺬﺍ ﺑﻨﻔﻘﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ‪ ،‬ﺃﻱ‪ :‬ﻭﻛﺬﺍ ﻳﺠﺒﺮ ﻋﻠﻰ ﻧﻔﻘﺘﻬﻢ‬ ‫ﺑﻀﺮﺏ‪.‬‬ ‫ﻭﻛﺬﺍ ﻓﻲ ﻛﺴﻮﺓ ﻳﺠﺒﺮ ﻟﻤﻦ ﺗﻠﺰﻡ ﻟﻪ ﺑﺤﺒﺲ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻳﺆﺟﻠﻮﻥ ﻟﻪ ‬ ‫ﺃﺟﻼ ﻳﻬﻴﺊ‬ ‫ﻓﻴﻪ ﻣﺴﻜ ﻨﺎ ﻭﻣﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻤﺎ ﻳﺤﺘﻤﻞ ﺍﻟﺘﺄﺧﻴﺮ ﺑﺨﻼﻑ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‬ ‫ﻭﺍﻟﻜﺴﻮﺓ ﻣﻤﺎ ﻻ ﻳﺤﺘﻤﻞ ﺍﻟﺘﺄﺧﻴﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺠﺒﺮﻭﻧﻪ ﻋﻠﻰ ﻟﺒﺎﺱ ﺍﻟﺸﺘﺎﺀ ﻓﻘﻂ ﺃﻭ‬ ‫ﻋﻠﻰ ﻟﺒﺎﺱ ﺍﻟﺼﻴﻒ ﻓﻘﻂ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﺗﺪﺭﻙ ﻧﻔﻘﺔ ﺷﻬﺮ ﺃﻭ ﺳﻨﺔ ﻋﻠﻰ‬ ‫ﻗﺪﺭ ﻋﺴﺮﻩ ﺃﻭ ﻳﺴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺳﻨﺔ؛ ﻷﻥ ﺍﻟﺴﻌﺮ ﻳﺨﺘﻠﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺪﺭﻙ ﻋﻠﻰ‬ ‫ﺷﻬﺮﺍ ﺃﻭ ﺷﻬﺮﻳﻦ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺍﻟﻤﻮﺳﺮ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺃﻭ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺘﻮﺳﻂ ‬ ‫ﺷﻬﺮﺍ ﺃﻭ ﺩﻭﻧﻪ ﺑﺎﻟﻨﻈﺮ‪ ،‬ﻭﺍﻟﻘﺎﺩﺭ ﺑﻜﺴﺐ ﻛﺎﻟﻘﺎﺩﺭ ﺑﺎﻟﻤﺎﻝ‪ ،‬ﻭﻟﻪ ﺇﻋﻄﺎﺀ‬ ‫‬‫ﻏﻴﺮﻫﻤﺎ‬ ‫ﺍﻟﺜﻤﻦ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻠﺰﻣﻪ ﺇﻻ ﺍﻟﻄﻌﺎﻡ ﻓﻘﻮﻻﻥ‪ ،‬ﻭﺍﻟﺤﺎﺻﻞ ﺃﻥ ﻣﺮﺟﻊ ﺫﻟﻚ ﺇﻟﻰ‬ ‫ﻋﺎﺩﺓ ﺍﻟﺒﻠﺪ ﻭﻧﻈﺮ ﺍﻟﻌﺪﻭﻝ)‪.(١‬‬ ‫ ر ا!أة @ ٴ‪2‬ا‪ a‬واي زو‪ H‬أو ‪'`3‬‬ ‫ﺇﻥ ﺃﺑﺖ ﺍﻟﺰﻭﺟﺔ ﺃﻥ ﺗﺆﺍﻛﻞ ﺃﺑﻮﻱ ﺯﻭﺟﻬﺎ ﺃﻭ ﻧﺴﺎﺀﻩ ﻓﻠﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﻭﻟﺪﻩ ﻣﻨﻬﺎ‬ ‫ﻓﻼ ﺗﺠﺪ ﺃﻥ ﻻ ﺗﺆﺍﻛﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻛﺬﺍ ﻋﺒﺪ ﺷﺎﺭﻛﺘﻪ ﻓﻴﻪ ﻭﻟﻮ‬ ‫ﺑﻘﻠﻴﻞ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﺗﺆﺍﻛﻞ ﻋﺒﺪﻩ ﺍﻟﺬﻱ ﻻ ﺷﺮﻛﺔ ﻟﻬﺎ ﻓﻴﻪ ﺇﻻ ﺳﺎﺗﺮﺓ ﻳﺪﻫﺎ ﺇﻟﻰ‬ ‫ﺍﻟﻜﻒ ﺃﻭ ‬ ‫ﻟﻴﻼ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﺑﺎﻟﻎ ﺃﻭ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺸﺘﻬﻲ ﺍﻟﻨﺴﺎﺀ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٨٣/٦‬ ‪.٤٨٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٨٥/٦‬‬ ‫‪481‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﺗﺤﺘﺎﺟﻪ ﺍﻟﻤﺮﺃﺓ‬ ‫ رد @ ? @‪ I‬ا=? وا ‪2‬ة ‪ 8‬ا‪2‬ت أو ا‪#‬ﻼق‬ ‫ﺇﻥ ﻗﺒﻀﺖ ﻧﻔﻘﺔ ﺷﻬﺮ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺛﻢ ﻣﺎﺗﺖ ﺃﻭ ﻣﺎﺕ ﺃﻭ ﻃﻠﻘﺖ ﺑﺎﺋ ﻨﺎ‬ ‫ﻻ ﺗﺼﺢ ﻓﻴﻪ ﺍﻟﺮﺟﻌﺔ ﺃﻭ ﺗﺼﺢ ﺑﺮﺿﺎﻫﺎ ﺃﻭ ﺣﺮﻣﺖ ﺃﻭ ﺃﺑﻄﻠﺖ ﺣﻘﻮﻗﻬﺎ ﺃﻭ ﺛﻼﺛﺎ ﺃﻭ‬ ‫ﻻﻋﻨﻬﺎ ﺃﻭ ﻓﺎﺩﺍﻫﺎ ﺃﻭ ﺧﺮﺟﺖ ﺑﻈﻬﺎﺭ ﺃﻭ ﺇﻳﻼﺀ ﺃﻭ ﻃﻠﻖ ﺃﻣﺔ ﺗﻄﻠﻴﻘﺔ ﺃﻭ ﺍﻟﻜﺘﺎﺑﻴﺔ‬ ‫ﺗﻄﻠﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻬﻤﺎ ﺗﺒﻴﻨﺎﻥ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﺪ ﺑﻘﻲ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﺭ ‪‬ﺩ ﺍﻟﺒﺎﻗﻲ‬ ‫ﻟﻠﺰﻭﺝ ﺃﻭ ﻭﺍﺭﺛﻪ ﺇﻥ ﻣﺎﺕ ﻭﺗﺮﺙ ﻣﻨﻪ ﻭﻛﺬﺍ ﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﺰﻳﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺭﺩ ﺇﻻ ﺇﻥ‬ ‫ﺃﻋﻄﺎﻫﺎ ﺫﻟﻚ ﺑﺤﻜﻮﻣﺔ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﻫﺒﺔ ﻟﻮﺭﺛﺘﻬﺎ ﻭﺑﺮﺋﺖ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻬﺒﺔ‬ ‫ﻻ ﺭﺟﻮﻉ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻛﺴﻮﺓ ﻟﻤﻄﻠﻘﺔ‪ ،‬ﻭﺇﻥ ﺗﺮﻙ ﻟﻬﺎ ﺛﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﺘﻌﺔ ﻭﺭﺿﻴﺖ‬ ‫ﺟﺎﺯ ﻭﺣﺴﻦ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﻓﻲ ﻋﺪﺗﻪ ﺭﺟﻌﺘﻬﺎ ﻓﺈﻧﻬﺎ ﻻ ﺗﺮﺩ ﻟﻪ ﺍﻟﺒﺎﻗﻲ‬ ‫ﺑﻌﺪﻩ؛ ﻷﻥ ﻟﻬﺎ ﺍﻟﻨﻔﻘﺔ ﻓﻲ ﺍﻟﻌﺪﺓ ﺇﻻ ﺇﻥ ﺯﺍﺩ ﻟﻬﺎ ﻃﻼﻗﺎ ﺑﺎﺋ ﻨﺎ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﺃﻭ ﺣﺮﻣﺖ‬ ‫ﺃﻭ ﻣﺎﺗﺖ ﺃﻭ ﻣﺎﺕ ﺃﻭ ﺧﺮﺟﺖ ﻓﻴﻬﺎ ﺑﺈﻳﻼﺀ ﺃﻭ ﻇﻬﺎﺭ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ)‪.(١‬‬ ‫ ‪!G‬ف ا!أة  ا=? وا ‪2‬ة‬ ‫‬ ‫ﺳﺎﺋﻼ ﻭﻟﻮ‬ ‫ﻻ ﺗﻌﻴﺮ ﺍﻟﻤﺮﺃﺓ ﻛﺴﻮﺗﻬﺎ ﻟﻤﻦ ﻳﻠﺒﺴﻬﺎ‪ ،‬ﻭﻻ ﺗﻄﻌﻢ ﻣﻦ ﻧﻔﻘﺘﻬﺎ ﻭﺇﻥ‬ ‫ﻛﻠﺒﺎ ﻭﻻ ﺗﻄﻌﻢ ‬ ‫ﺿﻴﻔﺎ ﻭﻛﺬﺍ ﺍﻟﻮﻟﻲ ﻭﺍﻟﺮﻗﻴﻖ ﻣﻄﻠﻘﺎ ﻭﻟﻮ ﺧﺎﻓﺖ ﺃﻭ ﺧﺎﻓﻮﺍ‬‫‪‬‬ ‫ﻗﻄﺎ ﺃﻭ ‬ ‫ﻫﻼﻛﺎ ﺇﻥ ﻟﻢ ﻳﻄﻌﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻬﺎ ﻭﻟﻬﻢ ﺇﻋﻄﺎﺀ ﺳﺎﺋﻞ ﻭﺗﻨﺠﻴﺔ ﻣﻦ ﻫﻼﻙ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫‬ ‫‬ ‫ﺳﺎﺋﻼ ﻭﻟﻢ ﻳﻨﺠﻴﺎ‬ ‫ﺗﺠﺐ ﺍﻟﺘﻨﺠﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻋﻄﺎﻫﺎ ﺃﻭ ﺍﻟﻮﻟﻲ ﺑﺤﻜﻢ ﻟﻢ ﻳﻌﻄﻴﺎ‬ ‫‬ ‫ﺳﺎﺋﻼ ﻭﻧﺠﻴﺎ ﺧﺎﺋﻒ ﻫﻼﻙ‪ ،‬ﻭﻻ ﻳﺮﺟﻌﺎﻥ ﻋﻠﻴﻪ ﺑﻤﺎ ﺃﻋﻄﻴﺎ ﺃﻭ‬ ‫ﺃﺣﺪﺍ‪ ،‬ﻭﺇﻻ ﺃﻋﻄﻴﺎ‬ ‫‬ ‫ﻧﺠﻴﺎ ﺑﻪ‪ ،‬ﻭﻟﻠﻤﺮﺃﺓ ﻭﺍﻟﻮﻟﻲ ﻭﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺘﺼﺮﻓﻮﺍ ﻓﻴﻤﺎ ﺃﻋﻄﺎﻫﻢ ﺍﻟﺰﻭﺝ ﻭﺍﻟﻮﻟﻲ‬ ‫ﻭﺍﻟﺴﻴﺪ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ‪ ،‬ﻛﺜﻮﺏ ﻛﺮﻳﻢ ﻟﻴﺲ ﻣﻤﺎ ﻳﻠﺒﺲ ﻓﻲ ﺳﺎﺋﺮ‬ ‫ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺃﻃﺮﻭﻓﺔ ﻣﻦ ﻃﻌﺎﻡ ﺃﻭ ﺷﺮﺍﺏ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻓﺈﻥ ﺷﺎﺅﻭﺍ ﺑﺎﻋﻮﻩ ﺃﻭ ﺗﺼﺪﻗﻮﺍ‬ ‫ﺑﻪ ﺃﻭ ﻭﻫﺒﻮﻩ ﺃﻭ ﻓﻌﻠﻮﺍ ﻓﻴﻪ ﻣﺎ ﺷﺎﺅﻭﺍ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٨٦/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٨٦/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪482‬‬ ‫ ‪W‬ن @ ‪ I@ <0‬ا ‪2‬ة وا=?‬ ‫ﺻﺢ ﺭﺟﻮﻉ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻟﻤﻨﻔﻖ ﺑﻤﺎ ﻫﻠﻚ ﻣﻦ ﺃﻳﺪﻳﻬﻢ ﻗﺒﻞ ﺍﻷﺟﻞ ﺑﻼ‬ ‫ﺗﻀﻴﻴﻊ‪ ،‬ﻭﺇﻥ ﻫﻠﻚ ﺑﺘﻀﻴﻴﻊ ﻟﻢ ﻳﺮﺟﻌﻮﺍ ﻋﻠﻴﻪ ﺇﻻ ﺇﻥ ﻛﺎﻧﻮﺍ ﻳﻬﻠﻜﻮﻥ ﺇﻥ ﻟﻢ‬ ‫ﻳﻌﻄﻬﻢ ﻓﺈﻧﻪ ﻳﻌﻄﻴﻬﻢ ﻭﻳﺮﺟﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻮﻟﻲ ﺑﻀﻤﺎﻥ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ‬ ‫ﺑﺘﻀﻴﻴﻌﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻀﻴﻴﻊ ﺃﻥ ﺗﻀﻊ ﺛﻮﺑﻬﺎ ﺃﻭ ﻧﻔﻘﺘﻬﺎ ﺣﻴﺚ ﻳﺄﺧﺬﻫﺎ ﺍﻟﺴﺎﺭﻕ‬ ‫ﺃﻭ ﺗﺄﻛﻠﻬﺎ ﺍﻟﺪﺍﺑﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻌﻬﺎ ﻓﻲ ﺍﻟﺒﻴﺖ ﺫﻟﻚ ﺍﻟﺴﺎﺭﻕ ﺃﻭ ﺍﻟﺪﺍﺑﺔ ﺃﻭ‬ ‫ﻣﻔﺘﻮﺣﺎ ﻭﻛﺎﻧﺖ ﺣﻴﺚ ﻻ ﺗﻌﻠﻢ ﺑﺪﺧﻮﻝ‬ ‫‬‫ﻳﺪﺧﻞ ﻣﻦ ﺧﺎﺭﺝ‪ ،‬ﻭﺗﺮﻛﺖ ﺍﻟﺒﺎﺏ‬ ‫ﻣﺎ ﻳﺪﺧﻞ‪ ،‬ﻭﻇﺎﻫﺮ ﺍﻟﺘﻌﺒﻴﺮ ﺑﺎﻟﺘﻀﻴﻴﻊ ﺃﻥ ﺍﻟﻨﺴﻴﺎﻥ ﻳﻜﻮﻥ ﻟﻬﻤﺎ ﺑﻪ ﺍﻟﺮﺟﻮﻉ؛ ﻷﻧﻪ‬ ‫ﻏﻴﺮ ﺗﻀﻴﻴﻊ ﻭﻇﺎﻫﺮ ﻛﻮﻥ ﺍﻟﻨﺴﻴﺎﻥ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻻ ﻳﺰﻳﻞ ﺍﻟﻀﻤﺎﻥ ﺃﻧﻪ ﻻ ﺭﺟﻮﻉ‬ ‫ﺳﻴﻤﺎ ﺃﻥ ﺍﻟﻨﺴﻴﺎﻥ ﻗﺪ ﻳﺘﺴﺒﺐ ﻓﻴﻪ ﺍﻟﺘﻘﺼﻴﺮ‪،‬‬ ‫‬‫ﺑﻪ ﻟﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻭﻻ‬ ‫ﻭﺍﻟﺘﻘﺼﻴﺮ ﺗﻀﻴﻴﻊ)‪.(١‬‬ ‫ ا‪/,M‬ال ا!أة =? أو ا ‪2‬ة !‪0‬‬ ‫ﺇﻥ ﻗﺒﻀﺖ ﻧﻔﻘﺔ ﺷﻬﺮ ﻧﺤﻮ ﺷﻌﻴﺮ ﻓﺎﺳﺘﺒﺪﻟﺘﻪ ﺑﺘﻤﺮ ﻭﺇﻥ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﺃﻱ‪ :‬ﻏﻴﺮ‬ ‫ﺯﻭﺟﻬﺎ ﺟﺎﺯ ﻟﻬﺎ ﺑﻼ ﺇﺫﻥ ﺇﻥ ﻟﻢ ﺗﻘﺪﺭ ﻋﻠﻴﻪ ﺑﻤﺮﺽ ﺃﻭ ﻏﻴﺮﻩ ﻭﺇﻥ ﺑﺎﻋﺘﻬﺎ ﻟﺘﺸﺘﺮﻱ‬ ‫ﺑﺜﻤﻨﻬﺎ ﻣﺎ ﻳﻠﻴﻖ ﺑﻬﺎ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺇﻥ ﺃﺑﺪﻟﺘﻬﺎ ﺃﻭ ﺑﺎﻋﺘﻬﺎ ﻟﺘﺸﺘﺮﻱ ﻣﺎ ﺗﺤﺐ ﺑﻼ ﻣﺮﺽ‬ ‫ﻭﻧﺤﻮﻩ ﻓﻼ ﻳﻨﺒﻐﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺭﺑﺤﺖ ﺭﺩﺕ ﻟﺰﻭﺟﻬﺎ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ‬ ‫ﻗﺒﻀﺖ ﺍﻟﻨﻔﻘﺔ ﺇﻟﻴﻪ ﻭﺇﻥ ﺷﺎﺀ ﺣﺎﺳﺒﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻠﺒﺎﺱ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﻛﺎﻟﻨﻔﻘﺔ‪ ،‬ﻣﺜﻞ‬ ‫ﺣﺮﻳﺮﺍ ﻳﻠﻲ ﺑﺪﻧﻬﺎ ﺑﻘﻴﻤﺔ ﻟﺒﺎﺳﻬﺎ ﻣﻦ‬ ‫‬‫ﺃﻥ ﺗﻜﻮﻥ ﺑﻬﺎ ﺣﻜﺔ ﺑﺎﻟﺼﻮﻑ ﻓﺘﺸﺘﺮﻱ‬ ‫ﺍﻟﺼﻮﻑ‪ ،‬ﻭﺍﻟﻮﻟﻲ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ ﻛﺎﻟﻤﺮﺃﺓ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٨٦/٦‬ ‪.٤٨٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٨٧/٦‬‬ ‫‪483‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﺗﺤﺘﺎﺟﻪ ﺍﻟﻤﺮﺃﺓ‬ ‫ﱠ‬ ‫‪ ?=3 I@ N?/‬ا!أة‬ ‫  & @‬ ‫ﺇﻥ ﻣﺮﺿﺖ ﺍﻟﻤﺮﺃﺓ ﺑﻌﺪ ﻗﺒﺾ ﻧﻔﻘﺘﻬﺎ ﻟﺸﻬﺮ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻓﻠﻢ ﺗﺄﻛﻠﻬﺎ ﺃﻭ‬ ‫ﺑﻌﻀﻬﺎ ﺣﺘﻰ ﺍﻧﺴﻠﺦ ﺭﺩﺗﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﺗﺄﻛﻠﻬﺎ ﺑﻌﺪ ﻷﻧﻪ ﺇﻧﻤﺎ ﺃﻋﻄﺎﻫﺎ ﻟﺸﻬﺮ‬ ‫ﻣﺨﺼﻮﺹ‪ ،‬ﻭﻗﺪ ﻓﺎﺕ ﻓﺘﺴﺘﺤﻖ ﻟﻠﺠﺪﻳﺪ ﻋﻄﺎﺀ‪ ،‬ﻓﺘﺮﺩﻫﺎ ﺇﻟﻴﻪ ﻓﻴﺮﺩﻫﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﻳﻌﻄﻴﻬﺎ ﻏﻴﺮﻫﺎ ﺃﻭ ﺗﺬﻛﺮ ﻟﻪ ﺫﻟﻚ ﻓﻴﻘﻮﻝ ﻟﻬﺎ‪ :‬ﺍﺣﺒﺴﻴﻬﺎ ﻋﻨﺪﻙ ﻣﺆﻭﻧﺔ ﻟﻚ‪ ،‬ﻭﻻ ﻳﺒﺎﺡ‬ ‫ﻟﻬﺎ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺑﺎﻷﻛﻞ ﺇﻻ ﺑﺈﺑﺎﺣﺘﻪ ﻫﻮ ﻟﻬﺎ ﺑﺬﻟﻚ‪ ،‬ﻓﻠﻮ ﺷﺮﻋﺖ ﻓﻲ ﺃﻛﻠﻬﺎ ﺑﺪﻭﻥ‬ ‫ﺫﻟﻚ ﻓﻀﺎﻋﺖ ﺑﻼ ﺗﻀﻴﻴﻊ ﻟﺰﻣﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﻛﻠﺖ ﻭﻟﻢ ﺗﻀﻴﻊ ﺃﺟﺰﺃﻩ ﻭﻗﺪ ﺍﻛﺘﻔﺖ ﺑﻬﺎ‬ ‫ﻭﻟﻜﻦ ﻻ ﺗﺄﻛﻞ ﺇﻻ ﺑﺤﺴﺎﺏ‪ ،‬ﻭﺍﻟﻜﺴﻮﺓ ﻛﺎﻟﻨﻔﻘﺔ‪ ،‬ﻭﺍﻟﻮﻟﻲ ﻛﺎﻟﺰﻭﺟﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻤﺎ‬ ‫ﻣﻀﺖ ﺍﻟﻤﺪﺓ ﺍﻟﻤﺤﺪﻭﺩﺓ ﺣﺮﻣﺖ ﺃﻭ ﻃﻠﻘﺖ ﺑﺎﺋ ﻨﺎ ﺃﻭ ﺃﺑﻄﻠﺖ ﺣﻘﻮﻗﻬﺎ ﻭﻛﺎﻥ ﺍﻟﻤﻮﺕ‬ ‫ﺭﺩ ﺫﻟﻚ ﺇﻟﻴﻪ ﺃﻭ ﺇﻟﻰ ﻭﺭﺛﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ ﻓﺘﺮﺩ ﺇﻟﻴﻪ ﻭﻳﺮﺩ‬ ‫ﺑﻌﻀﺎ ﻣﻨﻬﺎ ﻓﻲ ﺃﻭﻝ ﺍﻟﻤﺪﺓ ﺛﻢ ﻣﺮﺿﺖ ﻓﻠﻬﺎ ﺍﻷﻛﻞ ﻓﻲ ﺍﻟﻤﺪﺓ ﺃﻭ‬ ‫ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﻛﻠﺖ ‬ ‫ﺑﻌﺪﻩ ﺑﻼ ﺭﺩ ﻭﻛﺬﺍ ﺇﻥ ﺃﻛﻠﺖ ﻓﻲ ﻭﺳﻄﻬﺎ ﺛﻢ ﻣﺮﺿﺖ ﻓﻠﻬﺎ ﺍﻷﻛﻞ ﻭﻟﻮ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻛﻞ‬ ‫ﻣﺎﻧﻊ ﻣﻦ ﺃﻛﻠﻬﺎ ﻫﻮ ﻛﺎﻟﻤﺮﺽ ﻭﺇﻥ ﻣﺮﺿﺖ ﺑﺄﻭﻟﻪ ﻭﺑﺮﺋﺖ ﺑﺂﺧﺮﻩ ﺃﻛﻠﺖ ﻓﻴﻪ‬ ‫ﻣﺎ ﻗﺒﻀﺖ ﺑﺄﻭﻟﻪ ﻭﻟﻮ ﻛﻠﻪ ﺑﺄﻥ ﺗﺸﺘﺮﻱ ﺑﻪ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻐﺎﻟﻲ ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺇﻥ ﺑﻘﻲ ﺑﻌﺪ ﺗﻤﺎﻡ‬ ‫ﺍﻟﻤﺪﺓ ﺷﻲﺀ ﻓﻼ ﺗﺄﻛﻠﻪ ﺇﻻ ﺑﺤﺴﺎﺏ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﻠﺰﻣﻪ ﻧﻔﻘﺔ ﺍﻟﺨﺎﺩﻡ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻣﻤﻦ ﻳﺨﺪﻣﻬﺎ ﻏﻴﺮﻫﺎ)‪.(١‬‬ ‫ ‪ ?=3‬ا!أة إذا ‪!M‬ت ﻷداء وا‪*H‬‬ ‫ﺇﻥ ﻣﻀﺖ ﺍﻟﻤﺮﺃﺓ ﻷﺩﺍﺀ ﻭﺍﺟﺐ ﻛﺎﻟﺤﺞ ﻟﺰﻣﺘﻪ ﻧﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺗﻬﺎ ﻓﻲ ﺍﻟﺮﺟﻮﻉ‬ ‫ﻻ ﻓﻲ ﺍﻟﺬﻫﺎﺏ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ؛ ﻷﻥ ﺍﻟﺤﺞ ﻓﺮﺽ ﻋﻠﻴﻬﺎ ﻭﻟﻴﺲ ﻓﻲ ﺫﻫﺎﺑﻬﺎ ﺇﻟﻴﻪ ﺣﻖ‬ ‫ﻟﺰﻭﺟﻬﺎ ﻛﺎﻟﺠﻤﺎﻉ؛ ﻷﻧﻬﺎ ﻓﺎﺭﻗﺘﻪ ﺑﺎﻟﺴﻔﺮ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺮﺟﻮﻉ ﻓﺈﻧﻪ ﺭﺟﻮﻉ ﺇﻟﻰ ﺣﻘﻮﻗﻪ‬ ‫ﺑﻌﺪ ﺍﻟﺬﻫﺎﺏ ﻋﻨﻬﺎ‪ ،‬ﻭﺑﺨﻼﻑ ﻣﺎ ﻟﻮ ﻛﺎﻥ ﺍﻟﺤﺞ ‬ ‫ﻧﻔﻼ ﻓﺈﻥ ﺇﺫﻧﻪ ﻟﻬﺎ ﻓﻴﻪ ﺗﺮﻙ ﻟﺤﻘﻮﻗﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٨٨/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪484‬‬ ‫ﻋﻠﻴﻬﺎ ﻣﺎ ﻟﻢ ﺗﺮﺟﻊ ﻻ ﻟﺤﻘﻮﻗﻬﺎ ﻋﻠﻴﻪ ﻣﺎ ﺃﻣﻜﻨﺖ ﻓﻼ ﺗﺒﻄﻞ ﻧﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺗﻬﺎ ﻭﻗﻴﻞ‪:‬‬ ‫ﻓﻲ ﺍﻟﺬﻫﺎﺏ ﻛﻤﺎ ﺃﻧﻪ ﻋﻠﻴﻪ ﻣﺎﺀ ﺗﺘﻮﺿﺄ ﺑﻪ ﻭﺗﻐﺘﺴﻞ ﻣﻦ ﺟﻨﺎﺑﺔ ﺃﻭ ﻧﻔﺎﺱ ﺃﻭ ﺣﻴﺾ‬ ‫ﻧﺠﺴﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻏﺴﻞ ﺛﻴﺎﺑﻬﺎ ﻣﻦ ﻭﺳﺦ ﺃﻭ ﻧﺠﺲ ﻭﻷﻧﻬﺎ ﻗﺪ ﻟﺰﻣﻬﺎ ﺍﻟﺤﺞ‬ ‫ﻭﺗﻐﺴﻞ ﺑﻪ ‬ ‫ﻭﻟﺰﻡ ﺍﻟﺰﻭﺝ ﻧﻔﻘﺔ ﺯﻭﺟﺘﻪ ﻣﺎ ﺑﻘﻴﺖ ﻟﺘﺤﻴﺎ ﻭﺗﺆﺩﻱ ﺣﻘﻮﻕ ﺍﷲ ﻭﺣﻘﻮﻕ ﺍﻟﺨﻠﻖ‪ ،‬ﺃﻻ‬ ‫ﺗﺮﻯ ﺃﻥ ﺣﻘﻮﻗﻬﺎ ﻻﺯﻣﺔ ﻓﻲ ﺣﻴﻀﻬﺎ ﻭﻧﻔﺎﺳﻬﺎ ﻭﻓﻲ ﻧﻬﺎﺭ ﺭﻣﻀﺎﻥ ﻣﻊ ﺃﻧﻪ ﻣﻤﻨﻮﻉ ﻣﻦ‬ ‫ﺟﻤﺎﻋﻬﺎ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻟﻮ ﻣﻨﻌﺖ ﺍﻣﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻣﻦ ﻓﺮﺟﻬﺎ ﻭﺃﺑﺎﺣﺖ ﻏﻴﺮﻩ ﻷﺑﻄﻠﺖ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﻻ‬ ‫ﺣﻘﻮﻗﻬﺎ ﻭﻻ ﻳﻠﺰﻣﻪ ﻧﻘﻞ ﺃﻭ ﻛﺮﺍﺀ ﺩﺍﺑﺔ ﺃﻭ ﻣﺤﻤﻞ ﺃﻭ ﺳﻔﻴﻨﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ‬ ‫ﻳﻠﺰﻣﻪ ﻓﻲ ﺍﻟﺮﺟﻮﻉ؛ ﻷﻧﻬﺎ ﻓﻲ ﻏﻴﻮﺑﺔ ﺃﻧﺸﺄﺗﻬﺎ ﻫﻲ‪ ،‬ﻓﻬﻲ ﻓﻲ ﺍﻟﺒﻌﺪ ﻋﻨﻪ ﻻ ﻟﻬﺎ ﺣﺘﻰ‬ ‫ﺗﺼﻠﻪ‪ ،‬ﻭﻛﻤﺎ ﻟﺰﻣﻬﺎ ﻛﺮﺍﺀ ﺩﺍﺑﺔ ﺇﺫﺍ ﺗﺰﻭﺟﻬﺎ ﻓﻲ ﺑﻠﺪ ﻟﻴﺲ ﻓﻴﻬﺎ ﻭﻃﻠﺐ ﺟﻠﺒﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺫﻫﺎﺑﺎ ﻭﺭﺟﻮ ﻋﺎ)‪.(١‬‬ ‫ﺳﺎﻓﺮ ﻣﻌﻬﺎ ﻟﺰﻣﻪ ﺫﻟﻚ ﻭﺳﺎﺋﺮ ﺣﻘﻮﻗﻬﺎ ﺍﻟﻤﻤﻜﻨﺔ ﻓﻲ ﺍﻟﺴﻔﺮ ‬ ‫ ‪ ?=3‬ا!أة إذا ‪+‬ب ‪ 8‬زو‪H‬‬ ‫ﺇﻥ ﻏﺎﺏ ﺍﻟﺮﺟﻞ ﻋﻦ ﺯﻭﺟﺘﻪ ﻭﻃﻠﺒﺖ ﺃﻭﻟﻴﺎﺀﻩ ﺃﻥ ﻳﺴﺘﺨﻠﻔﻮﺍ ﻟﻪ ﻣﻦ ﻳﻤﻮﻧﻬﺎ ﻣﻦ‬ ‫ﻣﺎﻝ ﺯﻭﺟﻬﺎ ﻓﻠﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﻟﻪ ﺣﺠﺘﻪ ﺇﺫﺍ ﻗﺪﻡ ﻭﺑﻴﻦ ﺃﻧﻪ ﺗﺮﻙ ﻟﻬﺎ ﻧﻔﻘﺔ‪ ،‬ﻭﺇﻥ ﺗﺮﻙ‬ ‫ﺑﻌﺪﻩ ﺧﻠﻴﻔﺔ ﻓﻼ ﻳﺴﺘﺨﻠﻔﻮﺍ ﻟﻪ ﺧﻠﻴﻔﺔ ﺁﺧﺮ ﻟﻴﻨﻔﻘﻬﺎ‪ ،‬ﺑﻞ ﻳﻨﻔﻘﻬﺎ ﻭﻳﻜﺴﻮﻫﺎ ﻭﻳﺴﻜﻨﻬﺎ‬ ‫ﺧﻠﻴﻔﺘﻪ ﺇﻻ ﺇﻥ ﻏﺎﺏ ﺃﻭ ﺃﺑﻰ)‪.(٢‬‬ ‫ @ ‪ =:‬ا وج ا و‪ I@ H‬ا‪!R‬وج‬ ‫ﻻ ﻳﺠﺪ ﺧﻠﻴﻔﺘﻪ ﺍﻟﺬﻱ ﺍﺳﺘﺨﻠﻔﻪ ﻫﻮ ﺃﻭ ﺍﻟﻌﺸﻴﺮﺓ ﺣﺒﺴﻬﺎ ﻋﻦ ﺍﻟﺨﺮﻭﺝ ﻣﺜﻠﻪ‬ ‫ﺃﻱ‪ :‬ﻣﺜﻞ ﺍﻟﺰﻭﺝ ﻭﻟﻮ ﻛﺎﻥ ﻳﻤﻮﻧﻬﺎ ﻛﻤﺎ ﻳﻤﻮﻧﻬﺎ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻨﻬﺎﻫﺎ ﻭﻳﻌﻈﻬﺎ ﻋﻦ‬ ‫ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻭﺇﻥ ﺣﺎﻛﻤﻬﺎ ﺃﺩﺭﻙ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻋﺼﺘﻪ ﻟﻢ ﻳﺒﺮﺃ ﻣﻨﻬﺎ ﻭﻟﻴﺲ ﻛﺎﻟﺰﻭﺝ‪،‬‬ ‫ﻭﺇﻥ ﺣﺠﺮ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻭﺝ ﻓﻲ ﺫﻟﻚ ﻭﺣﺎﻛﻤﻬﺎ ﺍﻟﺨﻠﻴﻔﺔ ﺃﺩﺭﻙ ﻋﻠﻴﻬﺎ ﺑﺮﺳﻢ ﺍﻟﺰﻭﺝ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٨٨/٦‬ ‪ ،٤٨٩‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٣/٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٨٩/٦‬‬ ‫‪485‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﺗﺤﺘﺎﺟﻪ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻭﻟﻴﺲ ﻟﻮﻟﻲ ﻃﻔﻞ ﺃﻭ ﻣﺠﻨﻮﻥ ﺃﻭ ﺃﺑﻜﻢ ﺣﺒﺲ ﺯﻭﺟﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﺯﻭﺟﺔ ﺍﻟﻄﻔﻞ‬ ‫ﻛﻨﺤﻮﻩ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺼﻮﻧﻬﺎ ﻭﻻ ﻟﻪ ﺇﺭﺏ ﺣﺎﺟﺔ ﺑﺎﻟﻨﺴﺎﺀ)‪.(١‬‬ ‫ ‪ ?=3‬ا و‪ H‬ا‪!0 ,‬ب زو‪H‬‬ ‫ﻣﻦ ﻫﺮﺏ ﻋﻦ ﺯﻭﺟﺘﻪ ﻭﻃﻠﺒﺖ ﺃﻭﻟﻴﺎﺀﻩ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻪ ﻓﻠﻬﺎ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ‬ ‫ﻓﻲ ﺍﻟﺤﻮﺯﺓ‪ ،‬ﻭﻟﻮ ﺧﺮﺝ ﺍﻷﻣﻴﺎﻝ‪ ،‬ﻭﺇﻥ ﺧﺮﺟﻬﺎ ﻭﻟﻢ ﻳﺨﺮﺝ ﺍﻷﻣﻴﺎﻝ ﻓﺈﻧﻤﺎ ﺗﺪﺭﻙ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﻨﻔﻘﺔ؛ ﻷﻧﻬﺎ ﺗﺪﺭﻛﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﺣﻀﺮ ﻭﺍﻣﺘﻨﻊ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻳﺠﺒﺮﻭﻧﻪ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﺃﻭ ﻃﻠﺒﺖ ﺍﻟﺤﺎﻛﻢ ﺃﻥ ﻳﺠﻌﻞ ﻟﻬﺎ ﻋﻠﻴﻪ ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﺍﻟﺤﻮﺯﺓ ﻣﺎ ﻳﻤﻮﻧﻬﺎ ﻳﻘﺪﺭﻩ ﻟﻬﺎ‬ ‫ﺇﻥ ﻟﻢ ﻳﺘﺮﻛﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻢ ﻳﺘﺮﻙ ﺑﻌﺪﻩ ﻣﺎ ﻳﻤﻮﻧﻬﺎ‪ ،‬ﺑﻞ ﺫﻫﺐ ﺑﻤﺎﻟﻪ ﺃﻭ ﺫﻫﺐ ﻭﻻ ﻣﺎﻝ‬ ‫ﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﻳﻠﺰﻣﻪ ﻣﺎ ﻗﺪﺭ ﻟﻬﺎ ﺍﻟﺤﺎﻛﻢ ﺇﻥ ﻟﻢ ﻳﺮﺩ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺣﻘﻮﻗﻬﺎ ﻓﺤﻴﻨﺌﺬ ﻳﻜﺘﺐ‬ ‫ﺍﻟﺤﺎﻛﻢ ﻋﻠﻴﻪ ﺟﻤﻴﻌﻪ ﻭﺗﻨﻔﻖ ﻣﻦ ﻣﺎﻟﻬﺎ ﺃﻭ ﺑﺪﻳﻦ ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺗﻴﺴﺮ ﻭﻳﺠﺒﺮﻩ ﻋﻠﻴﻪ‬ ‫ﺑﺎﻟﺤﺒﺲ ﻻ ﺑﺎﻟﻀﺮﺏ ﻟﻌﺪﻡ ﻣﺎ ﻳﻔﻮﺕ ﺣﺘﻰ ﻳﺆﺩﻳﻪ ﻟﻬﺎ ﺇﺫﺍ ﻗﺪﻡ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺗﺮﻙ ﺑﻌﺪﻩ‬ ‫‬ ‫ﻣﺄﻛﻮﻻ‪ ،‬ﺳﻮﺍﺀ ﻓﺮ ﻣﻦ ﺫﻟﻚ ﺃﻭ ﻟﻢ‬‫‬ ‫ﻣﺎﻻ ﻓﺈﻥ ﺍﻟﺤﺎﻛﻢ ﻳﻘﺪﺭ ﻟﻬﺎ ﻣﻨﻪ ﻧﻔﻘﺔ ﺇﻥ ﻛﺎﻥ‬ ‫ﺃﺻﻮﻻ ﺑﺎﻉ ﺍﻟﻌﺮﻭﺽ ‬ ‫ﺃﻭﻻ ﻭﻳﺒﺪﺃ ﺑﺎﻟﺪﻭﺍﺏ‬‫‬‫ﻋﺮﻭﺿﺎ ﻻ ﺗﺆﻛﻞ ﺃﻭ‬ ‫‬‫ﻳﻔﺮ‪ ،‬ﻭﺇﻥ ﺗﺮﻙ‬ ‫ﻭﻳﺨﺘﻢ ﺑﺎﻟﺪﺍﺭ‪ ،‬ﻭﺇﻥ ﺫﻫﺐ ﻏﻴﺮ ﻓﺎﺭ ﻭﻟﻢ ﻳﺘﺮﻙ ﻧﻔﻘﺔ ﺭﻓﻌﺖ ﺃﻣﺮﻫﺎ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ‬ ‫ﻓﻴﻔﺮﺽ ﻟﻬﺎ ﻓﻴﺆﺩﻳﻪ ﺇﺫﺍ ﻗﺪﻡ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺮﻓﻊ ﺇﻟﻴﻪ ﺃﺩﺭﻛﺖ ﻋﻠﻴﻪ ﻟﻤﺎ ﻣﻀﻰ ﻓﻴﻤﺎ‬ ‫ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺍﷲ ﻻ ﻓﻲ ﺍﻟﺤﻜﻢ)‪.(٢‬‬ ‫ إر‪W‬ع ا!أة ‪ !+‬و زو‪H‬‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﻭﻟﺪ ﻏﻴﺮﻫﺎﺇﻥ ﻗﺒﻞ‬ ‫ﻻ ﺗﺮﺿﻊ ﺍﻟﻤﺮﺃﺓ ﺑﻠﺒﻨﻬﺎ ﻭﻟﺪﻫﺎ ﻣﻦ ﻏﻴﺮﻩ‬ ‫ﺳﻮﺍﻫﺎﺇﻻ ﺑﺈﺫﻧﻪ ﻭﺇﻥ ﻟﻢ ﻳﻘﺒﻞ ﺳﻮﺍﻫﺎ ﺃﺭﺿﻌﺘﻪ ﻭﻟﻮ ﺑﻼ ﺇﺫﻧﻪ ﻭﻟﻪ ﺍﻷﺟﺮﺓ‬ ‫ﻋﻠﻰ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻠﺒﻦ ﻟﻪ ﻭﺍﻟﻮﻟﺪ ﻟﻴﺲ ﻟﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻟﺰﻭﺟﺘﻪ ﺃﻭ ﻛﺎﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٨٩/٦‬ ‪.٤٩٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٩٠/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪486‬‬ ‫ﻟﻐﻴﺮﻫﺎ‪ ،‬ﻭﻟﻬﺎ ﺇﺭﺿﺎﻉ ﻭﻟﺪﻩ ﻣﻦ ﻏﻴﺮﻫﺎ ﺑﻼ ﺇﺫﻥ ﺇﻻ ﺇﻥ ﻣﻨﻌﻬﺎ ﻭﺍﺳﺘﻐﻨﻰ ﺍﻟﻮﻟﺪ‬ ‫ﻋﻨﻬﺎ ﺑﻐﻴﺮﻫﺎ)‪.(١‬‬ ‫ ‪ ?=3‬ا!أة و[‪ Q‬ا!‪W‬ع‬ ‫ﻟﺰﻣﺖ ﻧﻔﻘﺔ ﺍﻟﻤﺮﺃﺓ ﻭﻗﺖ ﺍﻟﺮﺿﺎﻉ ﻭﺍﻟﺪﻩ ﺃﻭ ﻟﺰﻣﺖ ﻓﻲ ﻣﺎﻟﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ‬ ‫ﻭﺍﻟﺪ ﺑﺄﻥ ﻟﻘﻂ ﺃﻭ ﻛﺎﻥ ﺍﺑﻦ ﺃﻣﺔ ﺃﻭ ﻣﺎﺕ ﻭﺍﻟﺪﻩ ﻭﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﺴﻜﻨﻰ‪،‬‬ ‫ﻭﺇﺫﺍ ﺃﻧﻔﻖ ﻭﺍﻟﺪﻩ ﻋﻠﻴﻬﺎ ﻣﻦ ﻣﺎﻟﻪ ﺭﺟﻊ ﺑﻤﺎ ﺃﻧﻔﻖ ﻓﻲ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ‬ ‫ﺣﺎﻝ ﺍﻹﻧﻔﺎﻕ ﻻ ﺇﻥ ﺣﺪﺙ ﺑﻌﺪ)‪.(٢‬‬ ‫ ‪ ?=3‬ا!أة ا‪ !+ I@ Q ,‬زو‪H‬‬ ‫ﺇﻥ ﺣﻤﻠﺖ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﻏﻴﺮ ﺯﻭﺟﻬﺎ؛ ﻛﻮﺍﻫﻠﺔ ﻓﻲ ﺗﻤﺎﻡ ﺍﻟﻌﺪﺓ ﺗﺰﻭﺟﺖ ﻓﺤﻤﻠﺖ‪،‬‬ ‫ﻭﺭﺍﺟﻌﻬﺎ ﺍﻷﻭﻝ‪ ،‬ﺃﻭ ﺯﻭﺟﺔ ﻏﺎﺋﺐ ﺳﻮﺍﺀ ﻏﺎﺏ ﻓﺸﻬﺪ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻮﺕ ﻭﺗﺰﻭﺟﺖ‬ ‫ﻭﺗﺒﻴﻦ ﻛﺬﺏ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻭ ﻏﺎﺏ ﻣﺪﺓ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺑﺎﻟﻤﻮﺕ ﻭﺗﺰﻭﺟﺖ ﺛﻢ ﻇﻬﺮ‬ ‫ﺣ ‪‬ﻴﺎ ﻭﺍﺧﺘﺎﺭﻫﺎ ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﻟﻌﺪﺓ‪ ،‬ﺃﻭ ﻣﻔﻘﻮﺩ ﺗﺰﻭﺟﺖ ﺑﻌﺪ ﺍﻟﺤﻜﻢ ﺑﺎﻟﻤﻮﺕ ﻭﺍﻟﻌﺪﺓ‬ ‫ﺇﺫﺍ ﻗﺪﻡ ﻭﺍﺧﺘﺎﺭﻫﺎ ﻟﺰﻣﺖ ﺷﺎﻏﻠﻬﺎ ﺑﺎﻟﺤﻤﻞ ﺣﺘﻰ ﺗﻀﻊ‪.‬‬ ‫ﻭﻟﻜﻦ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻻ ﻳﺤﻜﻢ ﺑﻤﻮﺕ ﻏﺎﺋﺐ ﻭﻟﻮ ﻃﺎﻟﺖ ﺍﻟﻤﺪﺓ ﻗﺪﺭ‬ ‫ﻣﺎ ﻻ ﻳﻌﻴﺶ ﻓﻴﻪ ﻓﻲ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﺇﺫﺍ ﻭﺿﻌﺖ ﻓﺎﻟﻠﺒﻦ ﻟﻠﺜﺎﻧﻲ ﻣﺎ ﻟﻢ ﻳﻤﺴﻬﺎ ﺍﻟﻤﻔﻘﻮﺩ ﺃﻭ‬ ‫ﺍﻟﻐﺎﺋﺐ ﺍﻟﻤﺤﻜﻮﻡ ﺑﻤﻮﺗﻪ ﻟﻤﺪﺓ ﻏﻴﺒﺘﻪ ﻓﺘﺮﺿﻌﻪ ﺑﻼ ﺇﺫﻧﻪ ﻭﻟﻮ ﺍﺧﺘﺎﺭﻫﺎ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺍﺧﺘﺎﺭﻫﺎ ﻭﻣﺴﻬﺎ ﻛﺎﻥ ﺍﻟﻠﺒﻦ ﻟﻪ ﻻ ﺗﺮﺿﻌﻪ ﻣﻨﻪ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻟﻠﺜﺎﻧﻲ‪ ،‬ﻭﻟﻮ‬ ‫ﺍﺧﺘﺎﺭﻫﺎ ﺍﻟﻤﻔﻘﻮﺩ ﺃﻭ ﺍﻟﻐﺎﺋﺐ ﻣﺎ ﻟﻢ ﺗﺤﻤﻞ ﻣﻨﻪ ﻓﻠﻬﺎ ﺇﺭﺿﺎﻋﻪ ﺑﻼ ﺇﺫﻥ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﻠﺒﻦ ﻟﻪ ﻣﻦ ﺣﻴﻦ ﺍﺧﺘﺎﺭﻫﺎ ﻓﻼ ﺗﺮﺿﻌﻪ ﺇﻻ ﺑﺈﺫﻧﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٩١/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٩١/٦‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٩١/٦‬ ‪.٤٩٢‬‬ ‫‪487‬‬‫ﺑﺎﺏ ﻓﻴﻤﺎ ﺗﺤﺘﺎﺟﻪ ﺍﻟﻤﺮﺃﺓ‬ ‫ ‪ e/‬ا وج زو‪ ',H‬و@ ‪ I@ 0!+‬ا‪2$2‬ل إ‬ ‫ﻟﻠﺰﻭﺝ ﻓﻲ ﺍﻟﺤﻜﻢ ﺣﺒﺲ ﺯﻭﺟﺔ ﺑﻼ ﻏﻠﻖ ﺃﺑﻮﺍﺏ‪ ،‬ﻭﻟﻪ ﺻﺮﻑ ﻣﺤﺪﺙ ﻟﻬﺎ‬ ‫ﻗﺮﻳﺒﺎ ﻣﻦ ﻗﺮﺍﺑﺘﻬﺎ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﺇﻻ‬ ‫ﻋﻨﻬﺎ ﻭﻟﻮ ﻣﻦ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ ﺃﻭ ﻧﺴﺎﺀ ﺃﻭ ﺟﺎﺭ ﺃﻭ ‬ ‫ﺃﻣﻬﺎ ﻭﺃﺑﺎﻫﺎ ﻭﺃﺧﺘﻬﺎ ﻓﻼ ﻳﺠﺪ ﺻﺮﻓﻬﻢ ﻋﻨﻬﺎ ﺇﻻ ﺇﻥ ﺑﺎﻥ ﺿﺮﺭﻫﻢ‪ ،‬ﻭﺃﻣﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻪ‬ ‫ﻭﺑﻴﻦ ﺍﷲ ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻤﻨﻊ ﻋﻨﻬﺎ ﺇﻻ ﻣﻦ ﻳﻔﺴﺪ ﺩﻳﻨﻬﺎ ﺃﻭ ﺩﻧﻴﺎﻫﺎ‬ ‫ﺃﻭ ﻳﻀﺮﻫﺎ ﻓﻲ ﺑﺪﻧﻬﺎ ﺃﻭ ﻳﻀﺮﻩ ﺃﻭ ﻳﻌﻮﺟﻬﺎ ﻋﻨﻪ ﺑﻜﻼﻡ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻟﻤﻀﺮﺍﺕ‪ ،‬ﻭﻣﻦ ﻫﻲ ﻓﺎﺳﻘﺔ‪ ،‬ﻭﻣﻦ ﻳﺒﻐﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺣﻤﻴﻞ ﻧﻔﻘﺔ‬ ‫ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘﺔ ﺇﻥ ﻟﻢ ﻳﻨﻔﻘﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﺴﻜﻨﻰ ﻛﺎﻟﻨﻔﻘﺔ ﺃﻭ ﺣﻤﻴﻞ‬ ‫ﻭﺟﻪ ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﺗﻲ ﺑﺰﻭﺟﻬﺎ ﺇﻥ ﺍﺧﺘﻔﻰ ﺃﻭ ﻏﺎﺏ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﺿﻴﻒ ﺇﻟﻰ ﺍﻟﻮﺟﻪ؛‬ ‫ﻷﻧﻪ ﺗﺤﻤﻞ ﺃﻥ ﻳﺄﺗﻲ ﺑﻮﺟﻪ ﺍﻟﺰﻭﺝ ﺃﻱ‪ :‬ﺑﺬﺍﺗﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺪﺭﻙ ﻋﻠﻴﻪ ﺣﻤﻴﻞ ﺍﻟﻮﺟﻪ ﺃﻭ‬ ‫ﺣﻤﻴﻞ ﺍﻟﻨﻔﻘﺔ ﺇﺫﺍ ﺧﺎﻓﺖ ﻣﻦ ﻫﺮﻭﺑﻪ ﺃﻭ ﺃﻣﻴ ﻨﺎ ﺗﻜﻮﻥ ﻋﻨﺪﻩ ﻓﻲ ﺑﻴﺘﻪ ﺃﻭ ﺑﻴﺖ ﺳﻜﻨﺎﻫﺎ‬ ‫ﻃﻔﻼ ﺃﻭ ﻃﻔﻠﺔ ﻣﻤﻴﺰﻳﻦ ﻟﺌﻼ ﻳﻜﻮﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺛﺎﻟﺜﻬﻤﺎ ﺇﻥ‬‫ﻭﻳﻜﻮﻥ ﻣﻌﻬﺎ ﺛﺎﻟﺚ ﻭﻟﻮ ‬ ‫ﺧﺎﻓﺖ ﺷﺮﻩ)‪.(١‬‬ ‫ إس ا وج  و‪ ',H‬و‪8‬م إ‪m‬ا`‬ ‫ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﺆﻧﺲ ﺯﻭﺟﺘﻪ ﺑﻨﻔﺴﻪ ﺇﻥ ﻃﻠﺒﺖ ﺫﻟﻚ‪ ،‬ﻭﻳﻌﺬﺭ ﺑﻪ ﻋﻦ ﺣﻀﻮﺭ‬ ‫ﺍﻟﺠﻤﺎﻋﺔ ﺇﻥ ﺧﺎﻓﺖ ﻭﺇﻻ ﺣﻀﺮﻫﺎ ﻭﺭﺟﻊ‪ ،‬ﺃﻭ ﻳﺆﻧﺴﻬﺎ ﺑﻐﻴﺮﻩ ﻣﻤﻦ ﻳﺨﺎﻑ ﻣﻨﻪ‬ ‫ﻭﻳﺴﻜﻨﻬﺎ ﺑﻴ ﺘﺎ ﻏﻴﺮ ﻣﻈﻠﻢ ﻭﻻ ﻣﻮﺣﺶ ﻻ ﺳﺎﻛﻦ ﺑﺠﻮﺍﻧﺒﻪ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﺣﻮﻟﻪ ﺑﻴﻮﺕ‬ ‫ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻻ ﻟﻪ ﺟﺎﺭ ﻳﺆﺫﻳﻬﺎ ﺑﺎﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ‬ ‫ﺧﺮﺑﺔ‪ ،‬ﺃﻭ ﻻ ﺑﻴﻮﺕ ﺣﻮﻟﻪ‪ ،‬ﺃﻭ ‬ ‫ﻋﻨﺪﻩ ﺣﻴﺚ ﻳﺮﻭﻧﻬﺎ ﺇﻥ ﺧﺮﺟﺖ ﺃﻭ ﻳﺴﻤﻌﻮﻥ ﺻﻮﺗﻬﺎ ﺇﺫﺍ ﻏﻔﻠﺖ ﻓﺮﻓﻌﺘﻪ ﺃﻭ ﺇﺫﺍ ﺭﻓﻌﺘﻪ‬ ‫ﻛﻤﺎ ﻳﺠﻮﺯ ﻟﻬﺎ‪ ،‬ﺃﻭ ﺑﺄﺻﻮﺍﺗﻬﻢ‪ ،‬ﺃﻭ ﺑﺼﻮﺕ ﻋﻤﻠﻪ ﻛﻌﻤﻞ ﺍﻟﺤﺪﺍﺩ ﻭﺍﻟﻨﺠﺎﺭ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٩٢/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٩٢/٦‬ ‪.٤٩٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪488‬‬ ‫ @  م ا وج  و‪',H‬‬ ‫ﻟﺰﻡ ﺍﻟﺰﻭﺝ ﺇﻧﺎﺀ ﺗﻐﺘﺴﻞ ﺑﻪ‪ ،‬ﻭﻣﻐﺴﻠﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﻮﺿﻊ ﻏﺴﻠﻬﺎ ﻭﺇﻥ ﻟﺜﻴﺎﺑﻬﺎ‬ ‫ﻛﻘﺼﻌﺔ ﻭﺍﺳﻌﺔ ﺗﻐﺴﻞ ﺛﻴﺎﺑﻬﺎ ﻓﻴﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﺎﺩﺓ ﺍﻟﻐﺴﻞ ﻟﻠﺜﻴﺎﺏ ﻓﻲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﺎﻟﺖ‪ :‬ﺍﻏﺴﻞ ﺛﻴﺎﺑﻲ ﻣﻦ ﻧﺠﺲ ﺃﻭ ﻭﺳﺦ ﺃﻧﺖ ﻓﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺃﻋﻄﻴﻬﺎ ﻣﻦ ﻳﻐﺴﻠﻬﺎ‬ ‫ﻓﺄﻋﻄﻴﻪ ﺍﻷﺟﺮﺓ ﻣﻦ ﻣﺎﻟﻲ ﻓﺮﺿﻴﺖ ﻓﺬﺍﻙ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ‪ :‬ﺍﻏﺴﻠﻬﺎ ﺃﻧﺖ ﺃﻭ ﻣﺮ ﻣﻦ‬ ‫ﻳﻐﺴﻠﻬﺎ ﻓﻠﻬﺎ ﺫﻟﻚ ﻭﻓﺮﺍﺷﻬﺎ ﻭﻣﺼﺒﺎﺣﻬﺎ)‪.(١‬‬ ‫ ‪ ?=3‬ا و‪ H‬إن ‪ I8 Q/‬زو‪H‬‬ ‫ﺇﻥ ﺣﺒﺴﺖ ﻓﻲ ﺗﻌﺪﻳﺔ ﻣﻨﻬﺎ ﻓﻜﺎﻧﺖ ﻣﺤﺒﻮﺳﺔ ﻋﻠﻰ ﺍﻟﺤﻖ ﺃﻭ ﻣﻦ ﺍﻟﺤﺎﺑﺲ ﺃﻭ‬ ‫ﻣﻦ ﻏﻴﺮﻩ ﻓﺘﻜﻮﻥ ﻣﺤﺒﻮﺳﺔ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﺤﻖ ﻓﻌﻠﻴﻪ ﻣﺆﻭﻧﺘﻬﺎ؛ ﻷﻧﻬﺎ ﺇﻥ ﺣﺒﺴﺖ ﻋﻠﻰ‬ ‫ﺍﻟﺤﻖ ﻓﻠﻴﺴﺖ ﺗﻌﺪﻳﺘﻬﺎ ﻣﺒﻄﻠﺔ ﻟﺤﻘﻬﺎ؛ ﻷﻥ ﻟﻪ ﺃﻥ ﻳﺄﺗﻴﻬﺎ ﻓﻲ ﺍﻟﺤﺒﺲ‪ ،‬ﻭﺇﻥ ﺣﺒﺴﺖ‬ ‫ﻋﻠﻰ ﻏﻴﺮ ﺣﻖ ﻓﺬﻟﻚ ﻣﺼﻴﺒﺔ ﻻ ﻳﺒﻄﻞ ﺑﻬﺎ ﺣﻘﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻟﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ‬ ‫ﻋﻠﻰ ﺣﺎﺑﺴﻬﺎ ﻋﻠﻰ ﻏﻴﺮ ﺣﻖ ﻣﺜﻞ ﻣﺎ ﺃﻧﻔﻖ ﻋﻠﻴﻬﺎ؛ ﻷﻧﻪ ﻋﻄﻠﻬﺎ ﻋﻦ ﻣﺤﻠﻪ ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻳﺠﺪ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻻ ﺣﻖ ﻟﻬﺎ ﺇﺫﺍ ﺃﺑﺖ ﺍﻟﺠﻠﺐ ﺇﻟﻰ ﺑﻴﺘﻪ ﻭﻟﻮ‬ ‫ﺃﺑﺎﺣﺖ ﻟﻪ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻬﺎ ﻓﻲ ﺑﻴﺘﻬﺎ ﻭﻟﻬﺎ ﺃﻥ ﺗﻄﻠﺒﻪ ﺃﻥ ﻳﺄﺗﻴﻬﺎ ﻓﻲ ﺣﺒﺲ ﻭﻳﻐﻠﻖ‬ ‫ﻋﻠﻴﻪ ﻣﻌﻬﺎ ﺑﺎﺑﻪ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٩٣/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٩٣/٦‬ ‪.٤٩٤‬‬ ‫‪489‬‬ ‫ب  ال ‪ I‬اء‬ ‫ و‪2H‬ب ‪8‬ل ا!‪'`3 I .H‬‬ ‫ﻣﺸﺮﻛﺎ ﺃﻥ ﻳﻌﺪﻝ ﺑﻴﻦ ﻧﺴﺎﺋﻪ ﻭﻟﻮ ﺗﺨﺎﻟﻔﻦ ﺑﻜﺒﺮ‬ ‫‬‫ﻋﺒﺪﺍ ﺃﻭ‬ ‫ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻭﻟﻮﻛﺎﻥ ‬ ‫ﻭﺻﻐﺮ ﻭﺻﺤﺔ ﻭﻣﺮﺽ ﻭﺣﺮﻳﺔ ﻭﻋﺒﻮﺩﻳﺔ ﻭﺗﻮﺣﻴﺪ ﻭﺷﺮﻙ ﻭﻋﻘﻞ ﻭﺟﻨﻮﻥ ﻭﺻﺤﺔ‬ ‫ﻭﻋﻴﺐ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺒﺪﺃ ﺍﻟﺰﻭﺝ ﺑﻴﻮﻡ ﺯﻭﺟﺘﻪ ﻭﻟﻴﻠﻬﺎ ﺍﺗﺤﺪﺕ ﺃﻭ ﺗﻌﺪﺩﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺄﻳﺎﻣﻪ‬ ‫ﻭﻟﻴﺎﻟﻴﻪ ﻛﻤﺎ ﺫﻛﺮﻭﺍ ﺍﻟﻘﻮﻟﻴﻦ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺫﻟﻚ ﺇﻥ ﺟﻠﺒﻬﻦ ﺃﻭ ﻃﻠﺐ ﺇﻟﻴﻪ ﺟﻠﺒﻬﻦ‬ ‫ﺃﻭ ﻃﻠﺒﻪ ﻫﻮ ﻭﻣﻨﻊ ﺣﺘﻰ ﻳﺆﺩﻱ ﻋﺎﺟﻠﻬﻦ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻣﻪ ﺣﻘﻮﻗﻬﻦ ﻭﺍﻟﻌﺪﻝ ﺑﻴﻨﻬﻦ ﻭﻟﻮ ﻟﻢ ﻳﺠﻠﺒﻬﻦ ﻭﻟﻢ ﻳﻄﻠﺐ ﺇﻟﻴﻪ‬ ‫ﺍﻟﺠﻠﺐ ﻣﺎ ﻟﻢ ﻳﻄﻠﺒﻪ ﻫﻮ ﻭﺗﻤﻨﻊ‪ ،‬ﻭﻳﺠﺐ ﺍﻟﻌﺪﻝ ﻓﻲ ﺍﻟﻤﺴﻜﻦ ﻭﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻠﺒﺎﺱ‬ ‫ﻭﻏﻴﺮ ﺫﻟﻚ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﺸﺢ ﻋﻠﻴﻪ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻟﻪ ﺑﻴﻮﺕ‬ ‫ﻣﺘﻔﺎﻭﺗﺔ ﻓﻠﻴﺴﻜﻦ ﺳﺎﻛﻨﺔ ﺍﻷﻋﻠﻰ ﻓﻲ ﺍﻷﺩﻧﻰ ﺍﻟﺬﻱ ﺳﻜﻨﺘﻪ ﺍﻷﺧﺮﻯ ﺑﺎﻟﻤﺪﺓ ﻓﺈﻥ‬ ‫ﺍﻟﻌﺪﻝ ﻭﺍﺟﺐ ﻭﻟﻮ ﻓﻲ ﺟﻤﺎﻉ ﻭﻣﺒﻴﺖ ﻭﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻋﻨﺪﻱ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻻ ﻳﺠﺐ ﻓﻲ ﺍﻟﺠﻤﺎﻉ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺑﻌﺾ‪ :‬ﻻ ﻳﺠﺐ ﺑﻴﻦ ﻣﻦ‬ ‫ﺭﻏﺒﺖ ﻧﻔﺴﻪ ﻋﻦ ﺟﻤﺎﻋﻬﺎ‪ ،‬ﻭﻣﻦ ﺭﻏﺒﺖ ﻧﻔﺴﻪ ﻓﻲ ﺟﻤﺎﻋﻬﺎ‪ ،‬ﻭﺇﻥ ﺧﺎﻑ ﺃﻥ‬ ‫ﻻ ﻳﻌﺪﻝ ﺗﺰﻭﺝ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻌﺪﻝ ﺑﻴﻦ ﺍﺛﻨﻴﻦ ﺍﻗﺘﺼﺮ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺍﻟﺜﻼﺙ ﻭﺍﻷﺭﺑﻊ‪ ،‬ﻭﻓﺴﺮ ﺑﻌﻀﻬﻢ ﺍﻵﻳﺔ ﺑﺬﻟﻚ‪ ،‬ﺛﻢ ﻗﺎﻝ ‪﴾ q p o n ﴿ : 8‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ ،[٣ :‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺃﻥ ﻻ ﻳﻜﺜﺮ ﻋﻴﺎﻟﻜﻢ‪ ،‬ﻭﺭﺩﻩ ﺍﻟﻔﺨﺮ ﺑﺄﻥ ﻫﺬﺍ ﻓﻲ ﺃﻋﺎﻝ‬ ‫ﺍﻟﺮﺑﺎﻋﻲ‪ ،‬ﻭﻗﺎﻝ ﻣﺠﺎﻫﺪ‪ :‬ﻻ ﺗﻤﻠﻮﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻥ ﻻ ﺗﻤﻴﻠﻮﺍ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٩٥/٦‬ ‪ ،٤٩٦‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٥ ،١١٥/٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪490‬‬ ‫ اواة ‪ I‬ا و‪H‬ت  ا=?‬ ‫ﺇﻥ ﺃﻋﻄﻰ ﻟﻬﻦ ﻧﻔﻘﺔ ﺷﻬﺮ ﻭﻛﺴﻮﺓ ﺳﻨﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻓﺎﺳﺘﻔﺮﻏﺖ ﻭﺍﺣﺪﺓ‬ ‫ﻣﺎ ﺃﻋﻄﻲ ﻟﻬﺎ ﻭﺃﺑﻠﺘﻪ ﻋﻨﺪ ﺗﻤﺎﻡ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺃﻭ ﻗﺒﻠﻪ ﻭﺃﺑﻘﺖ ﺍﻷﺧﺮﻯ ﻭﻟﻮ ﻟﻜﻮﻧﻬﺎ‬ ‫ﺍﻧﺘﻔﻘﺖ ﺃﻭ ﺍﻛﺘﺴﺖ ﻣﻦ ﻣﺎﻟﻬﺎ ﻓﻠﻴﺴﺎﻭ ﺑﻴﻨﻬﻦ ﻓﻲ ﺍﻹﻋﻄﺎﺀ ﻭﻳﺄﺧﺬ ﺍﻟﻔﺎﺿﻞ ﻋﻨﺪ‬ ‫ﺍﻷﺧﺮﻯ ﻭﻻ ﻳﺪﻋﻪ ﻟﻬﺎ ﺇﻻ ﺑﺤﺴﺎﺏ‪ ،‬ﺃﻭ ﻳﻌﻄﻲ ﺍﻷﺧﺮﻯ ﻣﺜﻠﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺒﺤﺚ‬ ‫ﻫﻞ ﺑﻘﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻟﻬﺎ ﺇﻥ ﺃﻋﻄﺎﻫﺎ ﺑﻼ ﺣﻜﻮﻣﺔ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺰﻳﺪ ﻟﻤﻦ‬ ‫ﺍﺳﺘﻮﻓﺖ ﻣﺎ ﺃﻋﻄﺎﻫﺎ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﺇﻻ ﺇﻥ ﺻﺎﺭﺕ ﺇﻟﻰ ﺣﺪ ﺍﻟﺘﻠﻒ ﻓﻬﻮ ﻛﻐﻴﺮﻩ ﻓﻲ‬ ‫ﻟﺰﻭﻡ ﺍﻟﺘﻨﺠﻴﺔ ﺑﻞ ﻫﻮ ﺃﺣﻖ ﻓﻴﺤﺎﺳﺒﻬﺎ ﺑﻤﺎ ﺯﺍﺩ)‪.(١‬‬ ‫ أن ‪ BR‬ا وج واة @‪ I‬زو‪5 'H‬ء دون اﻷ‪!:‬ت‬ ‫ﻻ ﻳﺨﺰﻥ ﺍﻟﺰﻭﺝ ﻣﺎﻟﻪ ﻋﻨﺪ ﻭﺍﺣﺪﺓ ﻓﻘﻂ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺄﺗﻤﻦ ﺳﻮﺍﻫﺎ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺤﺴﻦ‬ ‫ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻤﺎﻝ ﺇﻻ ﻫﻲ ﻓﻠﻴﺨﺰﻥ ﻓﻲ ﺑﻴﺖ ﻏﻴﺮ ﺑﻴﻮﺗﻬﻦ‪ ،‬ﻭﺭﺧﺺ ﺇﻥ ﺍﺋﺘﻤﻨﻬﺎ ﺩﻭﻥ‬ ‫ﺍﻷﺧﺮﻯ ﺃﻱ‪ :‬ﺍﻋﺘﻘﺪ ﺃﻧﻬﺎ ﺃﻣﻴﻨﺔ ﻻ ﺗﺨﻮﻥ‪ ،‬ﻓﺈﻥ ﺍﺋﺘﻤﻦ ﻣﻨﻬﻦ ﺍﺛﻨﺘﻴﻦ ﺃﻭ ﺛﻼﺛﺎ ﻭﺟﺒﺖ‬ ‫ﺍﻟﻌﺪﺍﻟﺔ ﺑﻴﻨﻬﻦ ﻓﻲ ﺧﺰﻥ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻲ ﻟﻢ ﻳﺄﺗﻤﻨﻬﺎ‪ ،‬ﻭﻣﻦ ﺗﺘﺮﻙ ﺍﻟﻤﺎﻝ‬ ‫ﻟﻠﻀﻴﺎﻉ ﻓﻐﻴﺮ ﺃﻣﻴﻨﺔ‪.‬‬ ‫ﻭﻻ ﻳﻨﺰﻝ ﺃﺿﻴﺎﻓﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﺘﺎﻉ ﺃﺿﻴﺎﻓﻪ ﻭﺇﻃﻌﺎﻣﻬﻢ ﻭﺇﺳﻜﺎﻧﻬﻢ ﻓﻲ ﺑﻴﺖ‬ ‫ﺑﺤﻴﺚ ﻻ ﻳﺨﻠﻮ ﺑﻬﺎ ﻛﺬﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﻋﻨﺪ ﻭﺍﺣﺪﺓ ﻓﻘﻂ‪ ،‬ﻭﺭﺧﺺ ﺇﻥ ﻛﺎﻧﺖ ﺗﺤﺴﻦ‬ ‫ﺍﻟﺼﻨﻊ‪ ،‬ﻓﺈﻥ ﺃﺣﺴﻨﺘﻪ ﺍﺛﻨﺘﺎﻥ ﺃﻭ ﺛﻼﺙ ﻭﺟﺒﺖ ﺍﻟﻌﺪﺍﻟﺔ ﺑﻴﻨﻬﻦ ﻓﻲ ﺗﻨﺰﻳﻠﻬﻢ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺣﻮﺍﺋﺠﻪ ﻣﻤﺎ ﻻ ﻳﺴﺘﻐﻨﻰ ﻋﻨﻪ ﻳﻌﺪﻝ ﻓﻴﻬﺎ‪ ،‬ﻭﺭﺧﺺ ﺃﻥ ﻳﺨﺺ ﺑﻬﺎ ﻣﻦ‬ ‫ﻳﺼﻠﺢ ﻟﻬﺎ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٩٦/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٩٦/٦‬ ‪ ،٤٩٧‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.١٨٥/٨‬‬ ‫‪491‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﺪﻝ ﺑﻴﻦ ﺍﻟﻨﺴﺎﺀ‬ ‫ @‪ N,‬ﻻ  * اواة ‪ I‬ا و‪H‬ت؟‬ ‫ﻻ ﺗﺠﺐ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺑﻴﻦ ﻣﻦ ﻛﺎﻧﺖ ﺑﻤﻨﺰﻟﻪ ﻭﻣﻦ ﻋﻨﺪ ﺃﺑﻮﻳﻬﺎ ﺃﻭ ﻭﻟﻴﻬﺎ‪ ،‬ﺇﻥ ﻟﻢ‬ ‫ﺗﻄﻠﺐ ﺍﻟﺠﻠﺐ ﺃﻭ ﻳﻄﻠﺒﺎﻩ‪ ،‬ﺃﻭ ﺫﻫﺒﺖ ﺇﻟﻴﻬﻤﺎ ﺑﻌﺪ ﺍﻟﺠﻠﺐ ﺑﺮﺿﺎﻫﺎ‪ ،‬ﻭﻻ ﺑﻴﻦ ﻣﻦ‬ ‫ﺗﺰﻭﺟﻬﺎ ﺑﺴﺮ‪ ،‬ﺃﻱ‪ :‬ﻋﺪﻡ ﺇﺷﻬﺎﺭ ﺍﻟﻨﻜﺎﺡ ﺳﻮﺍﺀ ﺍﺳﺘﻜﺘﻢ ﺍﻟﺸﻬﻮﺩ ﻭﻗﻠﻨﺎ ﺑﺼﺤﺔ‬ ‫ﺍﻟﻨﻜﺎﺡ ﺃﻡ ﻟﻢ ﻳﺴﺘﻜﺘﻢ‪ ،‬ﻭﻣﻦ ﺗﺰﻭﺟﻬﺎ ﺑﺈﻋﻼﻥ‪ ،‬ﻭﻻ ﺑﻴﻦ ﻣﻦ ﻋﻨﺪﻩ ﻭﺫﺍﻫﺒﺔ ﻟﺤﺞ ﺃﻭ‬ ‫ﻋﻤﺮﺓ ﺃﻭ ﺯﻳﺎﺭﺓ ﻭﺍﻟﺪﻳﻬﺎ ﺃﻭ ﺭﺣﻤﻬﺎ ﺃﻭ ﻣﺴﻠﻢ ﺃﻭ ﻃﻠﺐ ﻋﻠﻢ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺃﺫﻥ‬ ‫ﻟﻬﺎ ﻓﻴﻪ‪ ،‬ﻭﻣﻤﺎ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﻭﻟﻮ ﺑﻼ ﺇﺫﻥ ﺣﺘﻰ ﺗﺮﺟﻊ‪ ،‬ﻭﻻ ﺑﻴﻦ ﺻﺤﻴﺤﺔ ﻭﻣﺮﻳﻀﺔ‬ ‫ﻭﻻ ﺑﻴﻦ ﺛﻴﺐ ﻣﻔﺘﻮﺡ ﻭﻋﺬﺭﺍﺀ ﻣﺴﺘﺼﻌﺒﺔ ﻣﻤﺘﻨﻌﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺎﻟﻐﺔ؛ ﻷﻥ ﺍﻟﻌﺬﺭﺍﺀ‬ ‫ﺍﻟﺒﺎﻟﻐﺔ ﻳﺠﺐ ﻋﻠﻴﻬﺎ ﺍﻻﺳﺘﺴﻼﻡ ﻟﻼﻓﺘﻀﺎﺽ ﻭﻟﻮ ﺻﻌﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﻄﻠﺐ ﻣﻨﻪ‬ ‫ﺍﻟﺮﻓﻖ ﻭﺍﻟﺘﺴﻬﻴﻞ ﻭﻳﺠﺒﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﻣﺘﻨﻌﺖ ﺑﺎﻟﻜﻠﻴﺔ ﻓﻼ ﺣﻖ ﻟﻬﺎ‪ ،‬ﻭﻳﻔﻀﻞ‬ ‫ﺍﻟﻤﺮﻳﻀﺔ ﺑﻤﺎ ﻳﻠﻴﻖ‪ ،‬ﻭﻻ ﺑﻴﻦ ﻃﺎﻫﺮ ﻭﻏﻴﺮﻫﺎ ﻭﻫﻲ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ‪ ،‬ﻭﺗﺠﺐ ﺑﻴﻦ‬ ‫ﻃﺎﻫﺮ ﻭﻣﺴﺘﺤﺎﺿﺔ ﻭﻃﺎﻫﺮ ﻏﻴﺮ ﻣﺴﺘﺤﺎﺿﺔ‪ ،‬ﻭﻻ ﺑﻴﻦ ﺑﻌﻴﺪﺓ ﺍﻟﻤﻨﺰﻝ ﻋﻨﻪ ﺇﺫﺍ‬ ‫ﺭﺿﻴﺖ ﺑﺎﻟﺒﻌﺪ ﺃﻭ ﻃﻠﺒﺖ ﺍﻟﺒﻌﺪ ﻭﻗﺮﻳﺒﺘﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻮ ﺯﺍﺩﺕ ﺍﻟﺤﺎﺿﺮﺓ ﺃﻭ ﺍﻟﻤﻌﻠﻨﺔ ﺃﻭ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﺃﻭ ﺍﻟﻄﺎﻫﺮ ﺃﻭ ﺍﻟﻘﺮﻳﺒﺔ ﺃﻭ ﺍﻟﺜﻴﺐ ﺍﻟﺬﻟﻮﻝ ﺍﻟﻤﻄﻴﻌﺔ ﻋﻠﻰ ﻏﻴﺮﻫﺎ ﺑﺸﻲﺀ ﻣﻦ‬ ‫ﺟﻤﺎﻉ ﺃﻭ ﻣﺒﺎﺕ ﺃﻭ ﻧﻔﻘﺔ ﺃﻭ ﻟﺒﺎﺱ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ ﻟﻌﺪﻡ ﺍﻟﺘﻤﺘﻊ ﺑﺎﻟﻐﻴﺮ‬ ‫ﺃﻭ ﻧﻘﺼﺎﻥ ﺍﻟﺘﻤﺘﻊ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺠﺐ ﺍﻟﻤﺴﺎﻭﺍﺓ ﻓﻲ ﺍﻟﻜﻞ ﻓﻴﻌﻄﻴﻬﺎ ﺣﺼﺘﻬﺎ ﻣﻦ ﺟﻤﺎﻉ ﻭﻣﺄﻛﻮﻝ‬ ‫ﻭﻣﺸﺮﻭﺏ ﻭﻣﻠﺒﻮﺱ ﻭﺧﺰﻥ ﻣﺎﻝ ﻭﺗﻨﺰﻳﻞ ﺃﺿﻴﺎﻑ ﻣﺎ ﺃﻣﻜﻦ ﺫﻟﻚ‪ ،‬ﻛﺬﺍ ﻗﻴﻞ‪ ،‬ﻭﻣﺮﺍﺩ‬ ‫ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﺑﻮﺟﻮﺏ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺟﻮﺑﻬﺎ ﻓﻲ ﻣﻤﻜﻦ ﻓﻲ ﺫﻟﻚ ﺍﻟﺤﺎﻝ ﻓﻘﻂ ﺑﺪﻭﻥ ﺃﻥ‬ ‫ﻳﻘﻀﻲ ﻟﻬﺎ ﺑﻌﺪ ﻣﺎ ﻓﺎﺕ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﺴﻮﻱ ﺑﻴﻦ ﺍﻟﻄﺎﻫﺮ ﻭﻏﻴﺮﻫﺎ ﻓﻲ ﺍﻟﻠﺒﺎﺱ‬ ‫ﻭﺍﻟﻨﻔﻘﺔ ﻭﻏﻴﺮ ﺫﻟﻚ ﺇﻻ ﻓﻲ ﺍﻟﺠﻤﺎﻉ ﻓﺈﻧﻪ ﻣﺤﻄﻮﻁ ﻋﻨﻪ ﻭﻻ ﻗﻀﺎﺀ ﻋﻠﻴﻪ ﺑﻌﺪ‪ ،‬ﻭﻻ‬ ‫ﻳﻠﺰﻣﻪ ﺇﺗﻴﺎﻧﻬﺎ ﻓﻲ ﻏﻴﺮ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻛﺬﺍ ﺗﺠﺐ ﺍﻟﺘﺴﻮﻳﺔ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ ﻭﻏﻴﺮﻫﻤﺎ‬ ‫ﺇﻻ ﺍﻟﺠﻤﺎﻉ ﺑﻴﻦ ﺍﻟﺤﺎﺿﺮﺓ ﻭﻏﻴﺮﻫﺎ؛ ﻭﻇﺎﻫﺮ ﻧﻔﻘﺎﺕ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺟﻮﺏ ﺇﺗﻴﺎﻥ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪492‬‬ ‫ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ﺩﻭﻥ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﺃﻣﺎ ﺫﺍﺕ ﻓﺮﺝ ﻓﻔﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺃﻧﻬﺎ ﻻ ﺗﺪﺭﻙ ﺑﻌﺪ‬ ‫ﺍﻟﻄﻬﺮ ﻣﺎ ﻓﺎﺗﻬﺎ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻥ ﻣﺎ ﻓﺎﺕ ﻣﻦ ﺃﻛﻞ ﻭﺷﺮﺏ ﻭﻟﺒﺎﺱ‬ ‫ﻭﺟﻤﺎﻉ ﺣﻴﻦ ﻏﺎﺑﺖ ﻭﻟﻮ ﻓﻲ ﺑﻴﺖ ﻭﺍﻟﺪﻳﻬﺎ ﻓﻲ ﺍﻟﺒﻠﺪ ﻓﻼ ﻋﺪﻝ ﻓﻴﻪ ﻋﻠﻴﻪ ﺃﻭ ﺣﻴﻦ‬ ‫ﻣﺮﺿﺖ ﻭﻟﻢ ﺗﻘﺪﺭ ﻋﻠﻰ ﻟﺒﺎﺱ ﻛﻠﺒﺎﺳﻬﻦ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺃﻋﻄﺎﻫﻦ ﻏﻴﺮ ﺫﻟﻚ ﻳﻠﺰﻣﻪ ﺍﻟﻌﺪﻝ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﺇﻧﻪ ﻳﻠﺰﻡ ﺑﻴﻦ ﻣﻦ ﺑﺴﺮ ﻭﻣﻦ ﺑﺈﻋﻼﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺸﺪﺓ ﻓﻲ ﺍﻟﻌﺪﺍﻟﺔ ﻓﻲ‬ ‫ﺍﻟﺠﻤﺎﻉ ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺷﺪﺩﻭﺍ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﻌﺪﻝ ﻓﻴﻪ ﻣﺎ ﻟﻢ ﻳﺸﺪﺩﻭﺍ ﻋﻠﻰ ﻣﻦ‬ ‫ﻟﻢ ﻳﻌﺪﻝ ﻓﻲ ﻏﻴﺮﻩ ﻟﺸﺪﺓ ﻏﻴﺮﺓ ﺍﻟﻨﺴﺎﺀ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﻟﺘﺸﺪﻳﺪ ﻳﻠﺤﻖ ﺍﻟﺮﺟﺎﻝ‬ ‫ﻓﻲ ﺇﻳﺠﺎﺏ ﺍﻟﻌﺪﺍﻟﺔ ﻋﻠﻴﻬﻢ ﻓﻲ ﺍﻟﺠﻤﺎﻉ ﻟﺼﻌﻮﺑﺔ ﺍﻟﻌﺪﻝ ﻓﻴﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‬ ‫ﺃﻭﻟﻰ‪ ،‬ﻭﻻ ﺣﻖ ﻟﻠﻤﺠﻨﻮﻧﺔ ﻓﻲ ﺍﻟﺠﻤﺎﻉ ﺣﺎﻝ ﺟﻨﻮﻧﻬﺎ؛ ﻷﻧﻬﺎ ﻻ ﺗﻠﺘﺬ ﺑﻪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻣﺎ ﻻ ﺗﻨﺘﻔﻊ ﺑﻪ)‪.(١‬‬ ‫ إن @!ض ا وج  ‪ 23‬إى زو‪'H‬‬ ‫ﺭﺧﺺ ﻓﻲ ﺗﺮﻙ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺇﻥ ﻣﺮﺽ ﻓﻲ ﻧﻮﺑﺔ ﺇﺣﺪﺍﻫﻦ ﻛﻠﻬﺎ ﻭﻋﻮﻓﻲ ﻓﻲ ﻧﻮﺑﺔ‬ ‫ﺍﻷﺧﺮﻯ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﺣﻘﻬﺎ ﺑﺪﻭﻥ ﺃﻥ ﻳﺘﻢ ﺍﻟﻨﻮﺑﺔ ﺍﻟﺘﻲ ﻣﺮﺽ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ‬ ‫ﻳﻠﺰﻣﻪ ﺇﺗﻤﺎﻣﻬﺎ‪ ،‬ﻭﺇﻥ ﻧﻘﺺ ﺃﺗ ‪‬ﻢ ﺍﻟﻨﻘﺺ)‪.(٢‬‬ ‫ ‪ =a‬اواة ‪ I@ !fac .: I@ 8‬ا@!أة   واة‬ ‫ﻳﺒﺪﺃ ﺟﺎﻟﺐ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪﺓ ﺑﻠﻴﻠﺔ ﻣﻦ ﻛﺒﻴﺮﺓ ﻓﺘﺎﻟﻴﺘﻬﺎ ﻭﻫﻜﺬﺍ‪ ،‬ﻷﻥ ﻟﻠﻜﺒﻴﺮ‬ ‫ﻧﻔﻌﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﺘﺪﺉ ﺑﺎﻟﺒﻜﺮ ﻭﻗﻴﻞ‪ :‬ﻳﻘﺮﻉ‬‫‬ ‫ﺗﻔﻀﻴﻼ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻷﻥ ﺍﻟﻜﺒﻴﺮ ﺃﺛﺒﺖ ‬ ‫ﻣﺨﺼﺼﺎ ﻟﻪ‪،‬‬ ‫‬‫ﻋﻤﻮﻣﺎ ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻜﺒﺮ‬ ‫‬‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ؛ ﻟﻮﺟﻮﺏ ﺍﻟﻌﺪﻝ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٩٧/٦‬ ‪.٤٩٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٤٩٩/٦‬‬ ‫‪493‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﺪﻝ ﺑﻴﻦ ﺍﻟﻨﺴﺎﺀ‬ ‫ﻭﺇﻥ ﺍﺳﺘﻮﻳﻦ ﺳﻨ‪‬ﺎ ﻗﺮﻉ ﺑﻴﻨﻬﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺒﺘﺪﺉ ﺑﻤﻦ ﺳﺒﻖ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺮﻉ‬ ‫ﻭﻣﻦ ﺃﻭﺟﺐ ﺍﻟﺤﻘﻮﻕ ﻗﺒﻞ ﺍﻟﺠﻠﺐ ﺃﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﺘﻲ ﺳﺒﻖ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻭﺃﻥ ﻻ ﻳﺠﻠﺐ ﻏﻴﺮﻫﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺇﻥ ﺟﻠﺐ ﻏﻴﺮﻫﺎ ﻗﺒﻠﻬﺎ ﻓﺬﻟﻚ ﻣﻦ ﻏﻴﺮ ﺍﻟﻌﺪﻝ ﻋﻠﻰ‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻳﺒﺪﺃ ﻣﻊ ﺫﻟﻚ ﺑﺎﻟﺘﻲ ﻟﻢ ﻳﺠﻠﺐ ﻟﺘﻘﺪﻡ ﻋﻘﺪﻫﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺍﺣﺪﺓ ﺃﻣﺔ‬ ‫ﻣﺴﻠﻤﺔ ﻗﺪﻣﻬﺎ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺪﻡ ﺍﻟﻜﺘﺎﺑﻴﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺤﺮﺓ ﺍﻟﻤﺴﻠﻤﺔ ﻓﺘﻘﺪﻡ‬ ‫ﻋﻠﻴﻬﻤﺎ؛ ﻷﻥ ﺍﻟﺘﻘﺪﻳﻢ ﻟﻬﺎ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﻌﺪﻝ ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺣﻘﻬﺎ ﺃﻋﻈﻢ‪.‬‬ ‫ﻛﺜﻴﺮﺍ‪ ،‬ﺃﻭ‬‫‬ ‫ﻃﻮﻳﻼ ﺃﻭ ﻣﺮﺽ ﻫﻮ ﺃﻭ ﻫﻦ ‬ ‫ﺳﻔﺮﺍ‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﺳﺎﻓﺮ ﺍﻟﺰﻭﺝ ﻋﻦ ﻧﺴﺎﺋﻪ ‬ ‫ﺳﺎﻓﺮﻥ ﻋﻨﻪ ﺃﻭ ﺟﻦ ﻫﻮ ﺃﻭ ﻫﻦ‪ ،‬ﻓﻨﺴﻲ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﻌﺪﻝ)‪.(١‬‬ ‫ ‪ =a‬ا?& ‪ I‬اء‬ ‫ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ﻻ ﺃﻛﺜﺮ ﻭﻻ ﺃﻗﻞ ﺇﻻ ﺇﻥ ﺗﺮﺍﺿﻴﻦ‪،‬‬‫ﻳﻌﻂ ﺍﻟﺰﻭﺝ ‪‬‬ ‫ﻛﻼ ﻣﻦ ﻧﺴﺎﺋﻪ ‬ ‫ﻭﺍﻷﺣﺴﻦ ﺃﻥ ﻳﺒﺘﺪﺉ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﺇﻥ ﺍﺑﺘﺪﺃ ﺑﺎﻟﻨﻬﺎﺭ ﺟﺎﺯ‪ ،‬ﻭﺍﻟﻠﻴﻞ ﺃﺳﺒﻖ ﻓﻜﺎﻥ ﺍﻻﺑﺘﺪﺍﺀ‬ ‫ﺑﻪ ﺃﻭﻟﻰ؛ ﻭﻷﻧﻪ ﺃﻧﺴﺐ ﺑﺎﻟﺠﻤﺎﻉ؛ ﻷﻧﻪ ﺃﺳﺘﺮ؛ ﻭﻷﻥ ﺍﻟﺤﺴﺎﺏ ﻟﻠﻤﺮﺃﺓ ﺍﻟﻮﺍﺣﺪﺓ‬ ‫ﻓﺼﺎﻋﺪﺍ ﻟﺤﻘﻮﻗﻬﻦ ﻣﻦ ﻓﻦ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪ ~ ﴿ :‬ﮯ‬ ‫‬ ‫¡‪] ﴾ § ¦ ¥ ¤ £ ¢‬ﺍﻟﺒﻘﺮﺓ‪.[١٨٩ :‬‬ ‫ﻭﺇﻥ ﺧﺮﺝ ﻣﻦ ﻭﺍﺣﺪﺓ ﺑﻠﻴﻠﻬﺎ ﺃﻭ ﻳﻮﻣﻬﺎ ﺛﻢ ﺭﺟﻊ ﻓﻴﻪ ﺃﺗﻤﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﺗ ‪‬ﻢ ﺍﻟﺒﺎﻗﻲ‬ ‫ﻭﻫﻮ ﺑﻌﺾ ﺍﻟﻠﻴﻠﺔ ﻭﻛﻞ ﺍﻟﻴﻮﻡ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻴﻮﻡ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺇﻥ‬ ‫ﺑﺪﺃ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﻋﻜﺲ ﺫﻟﻚ ﺇﻥ ﺑﺪﺃ ﺑﺎﻟﻴﻮﻡ‪.‬‬ ‫ﻏﺪﺍ ﻋﻨﺪ ﺍﻟﺘﻲ ﺗﻠﻲ ﻣﻦ‬‫ﻭﺇﻥ ﺭﺟﻊ ‬ ‫ﻟﻴﻼ ﻭﻗﺪ ﺑﺪﺃ ﺑﻪ ﺃﻗﺎﻡ ﺣﺘﻰ ﺗﻐﻴﺐ ﺍﻟﺸﻤﺲ ‬ ‫ﻧﻬﺎﺭﺍ ﻭﻗﺪ ﺑﺪﺃ ﺑﺎﻟﻠﻴﻞ ﻓﺤﺘﻰ ﺗﻐﺮﺏ ﺷﻤﺲ ﻫﺬﺍ ﺍﻟﻨﻬﺎﺭ‬ ‫ﺍﻧﻘﻀﻰ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺭﺟﻊ ‬ ‫ﺍﻟﺬﻱ ﺭﺟﻊ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺗﺪﺭﻙ ﻣﺎ ﻓﺎﺗﻬﺎ ﻣﻦ ﻳﻮﻣﻬﺎ ﺃﻭ ﻟﻴﻠﻬﺎ؛ ﻷﻧﻪ ﻓﺎﺗﻬﺎ ﺑﺎﻟﺴﻔﺮ‪ ،‬ﻭﺇﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٤٩٩/٦‬ ‪.٥٠٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪494‬‬ ‫ﻧﻬﺎﺭﺍ ﺃﺗ ‪‬ﻤﻪ ﻭﺍﻟﻠﻴﻠﺔ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﻟﺒﻠﻮﻍ‬‫ﺭﺟﻊ ‬ ‫ﻟﻴﻼ ﻭﻗﺪ ﺑﺪﺃ ﺑﺎﻟﻨﻬﺎﺭ ﺃﺗ ‪‬ﻢ ﺍﻟﻠﻴﻞ ﻓﻘﻂ‪ ،‬ﺃﻭ ‬ ‫ﻭﺍﻹﻓﺎﻗﺔ ﻣﻦ ﺍﻟﺠﻨﻮﻥ ﻛﺎﻟﺮﺟﻮﻉ ﻣﻦ ﺍﻟﺴﻔﺮ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺎﺋﻞ ﻛﻠﻬﺎ)‪.(١‬‬ ‫ اواة ‪ I‬ا وا ‪ ,‬وا‪!6‬ة واﻷ@‬ ‫ﻟﻤﺴﻠﻤﺔ ﻳﻮﻣﺎﻥ ﻭﻳﻮﻡ ﻟﻜﺘﺎﺑﻴﺔ‪ ،‬ﻓﻬﻲ ﺛﻠﺚ ﺍﻟﻤﻮﺣﺪﺓ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺤﺮﺓ ﻣﻊ ﺃﻣﺔ‪،‬‬ ‫ﻓﺎﻷﻣﺔ ﻛﺎﻟﻜﺘﺎﺑﻴﺔ ﻛﻞ ﻣﻨﻬﻤﺎ ﺛﻠﺚ ﺍﻟﺤﺮﺓ ﺍﻟﻤﻮﺣﺪﺓ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﻮﺣﺪﺓ ﻭﺍﻟﻜﺘﺎﺑﻴﺔ ﺳﻮﺍﺀ؛ ﻷﻥ ﺍﻟﻤﺴﻠﻤﺔ ﻭﺍﻟﻜﺘﺎﺑﻴﺔ ﺍﻟﺘﻲ ﻳﺘﺰﻭﺟﻬﺎ‬ ‫ﻛﻠﺘﻴﻬﻤﺎ ﺣﺮﺗﺎﻥ ﻓﻠﺘﺴﺘﻮﻳﺎ ﻓﻲ ﺍﻟﺤﻘﻮﻕ‪ ،‬ﻭﻻ ﺗﺘﻔﺎﻭﺗﺎﻥ ﻓﻴﻬﺎ ﺑﺎﻹﺳﻼﻡ ﻭﺍﻟﺸﺮﻙ‪،‬‬ ‫ﻛﻤﺎ ﻻ ﺗﺘﻔﺎﻭﺕ ﻣﺘﻮﻻﺓ ﻭﻣﺘﺒﺮﺃ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻜﺘﺎﺑﻴﺔ ﺛﻠﺚ ﺍﻟﺤﺮﺓ ﻛﻤﺎ ﺇﻧﻬﺎ‬ ‫ﺛﻠﺜﻬﺎ ﻓﻲ ﺍﻟﺪﻳﺔ ﻭﺍﻷﻣﺔ ﻧﺼﻒ ﺍﻟﺤﺮﺓ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻠﻒ ﻓﻲ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺪﺓ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻓﻲ ﺍﻟﻠﻴﺎﻟﻲ ﻭﺍﻷﻳﺎﻡ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﻤﺆﻭﻧﺔ ﻓﻠﻜﻞ ﻣﺎ ﻳﻤﻮﻧﻬﺎ ﻓﺈﻥ ﺻﻐﻴﺮﺓ ﺍﻟﺠﺴﻢ‬ ‫ﺗﻜﺘﻔﻲ ﺑﻠﺒﺎﺱ ﻭﻣﺴﻜﻦ ﻻ ﺗﻜﺘﻔﻲ ﺑﻬﻤﺎ ﻛﺒﻴﺮﺗﻪ‪ ،‬ﻭﻛﺜﻴﺮﺓ ﺍﻟﺸﻌﺮ ﻳﻜﻔﻴﻬﺎ‬ ‫ﻣﺎ ﻻ ﻳﻜﻔﻲ ﻗﻠﻴﻠﺘﻪ ﻣﻦ ﺍﻟﺪﻫﻦ‪ ،‬ﻭﺻﻐﻴﺮﺓ ﺍﻟﺴﻦ ﺗﺄﻛﻞ ﺃﻗﻞ ﻣﻤﺎ ﺗﺄﻛﻞ ﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﻭﻗﺪ‬ ‫ﺑﻜﺮﺍ ﻓﻼ ﻋﺪﺍﻟﺔ ﺑﻴﻨﻬﺎ‬ ‫ﻳﻨﻌﻜﺲ‪ ،‬ﻭﻫﻜﺬﺍ ﻭﻗﺪ ﺗﻜﺮﻩ ﺍﻣﺮﺃﺓ ﺍﻟﺠﻤﺎﻉ ﻟﻌﻠﺔ ﺃﻭ ﻟﻜﻮﻧﻬﺎ ‬ ‫ﻓﻴﻪ ﻭﺑﻴﻦ ﻏﻴﺮﻫﺎ)‪.(٢‬‬ ‫  & ‪H‬ع ا و‪ Q  I,H‬وا‬ ‫ﻻ ﻳﺠﺎﻣﻊ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺎﺗﻪ ﻓﻲ ﺑﻴﺖ ﻭﺍﺣﺪ ﻭﻟﻮ ﻓﻲ ﻇﻠﻤﺔ ﺃﻭ ﻛﺎﻧﺘﺎ ﻋﻤﻴﺎﻭﻳﻦ ﺃﻭ‬ ‫ﻛﺎﻧﺖ ﺇﺣﺪﺍﻫﻤﺎ ﻋﻤﻴﺎﺀ ﺃﻭ ﻛﺎﻧﺘﺎ ﻧﺎﺋﻤﺘﻴﻦ ﺃﻭ ﺇﺣﺪﺍﻫﻤﺎ ﺃﻭ ﻛﺎﻧﺖ ﺇﺣﺪﺍﻫﻤﺎ ﺃﻭ ﻛﻠﺘﺎﻫﻤﺎ‬ ‫ﺳﻜﺮﻯ ﻹﻣﻜﺎﻥ ﺣﺪﻭﺙ ﺿﻮﺀ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺏ ﺃﻭ ﺑﻐﻴﺮﻩ‪ ،‬ﻭﻟﺌﻼ ﺗﺴﻤﻊ ﺃﻭ ﺗﺴﺘﻤﻊ‬ ‫ﻟﺼﻮﺕ ﺍﻟﺠﻤﺎﻉ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﻭﻟﻮ ﻟﻨﻔﺴﻪ ﺃﻭ ﻧﻔﺴﻬﺎ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٠٠/٦‬ ‪.٥٠١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٠٢/٦‬ ‪.٥٠٤‬‬ ‫‪495‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﻌﺪﻝ ﺑﻴﻦ ﺍﻟﻨﺴﺎﺀ‬ ‫ﺍﻷﺧﺮﻯ ﻋﻤﻴﺎﺀ ﺻﻤﺎﺀ ﻟﻢ ﻳﻤﻨﻊ ﺍﻟﺠﻤﺎﻉ ﺑﺤﻀﺮﺗﻬﺎ ﻭﻛﺬﺍ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺇﻧﺎﺙ ﻭﺫﻛﻮﺭ‬ ‫ﻭﻻ ﻳﺠﺎﻣﻊ ﻭﺍﺣﺪﺓ ﻭﺍﻷﺧﺮﻯ ﺗﺮﺍﻫﺎ ﺃﻭ ﻳﺮﺍﻫﻤﺎ ﻣﻦ ﻳﻤﻴﺰ ﺃﻣﺮ ﺍﻟﺠﻤﺎﻉ ﻭﻟﻮ ﺛﻴﺎﺑﻬﻤﺎ)‪.(١‬‬ ‫ ال ‪ I‬اء  ا ع‬ ‫ﺇﻥ ﺍﻏﺘﺴﻞ ﻣﻦ ﻭﺍﺣﺪﺓ ﻓﻼ ﻳﻐﺘﺴﻞ ﻣﻨﻬﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﺣﺘﻰ ﻳﻐﺘﺴﻞ ﻣﻦ ﻏﻴﺮﻫﺎ‪،‬‬ ‫ﺃﻱ‪ :‬ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺠﺎﻣﻊ ﻭﺍﺣﺪﺓ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﺣﺘﻰ ﻳﻌﻄﻲ ﻏﻴﺮﻫﺎ ﺍﻟﺤﻖ ﻣﻦ‬ ‫ﺍﻟﺠﻤﺎﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺑﻴﻦ ﺍﻟﻠﻴﺎﻟﻲ ﻭﺍﻷﻳﺎﻡ ﻭﻓﻴﻤﺎ ﺍﺳﺘﻄﺎﻉ ﻣﻦ ﺍﻟﺠﻤﺎﻉ‬ ‫ﻛﻞ ﻭﺍﺣﺪﺓ ﺑﺮﺯﻗﻬﺎ ﺗﺴﺎﻭﻳﻦ ﻓﻲ ﺍﻟﻔﻌﻞ ﺃﻭ ﺗﻔﺎﺿﻠﻦ ﻛﺎﻥ ﺃﻭ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺐ‬ ‫ﻓﻲ ﺍﻟﻔﻌﻞ ﺧﺎﺻﺔ‪ ،‬ﻭﻻ ﻳﺸﺘﻐﻞ ﺑﺎﻟﻠﻴﺎﻟﻲ ﻭﺍﻷﻳﺎﻡ ﻭﺫﻟﻚ ﻓﻲ ﺍﻟﻔﻌﻞ ﺍﻟﺘﺎﻡ ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ @ ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺃﻧﻬﺎ ﻻ ﺗﺠﺐ ﻓﻲ ﺍﻟﺠﻤﺎﻉ ﺑﺪﻭﻥ‬ ‫ﻏﻴﺒﻮﺑﺔ ﺍﻟﺤﺸﻔﺔ ﻭﻓﻲ ﺍﻟﺒﺪﻥ ﻭﺍﻟﻘﺒﻠﺔ ﻭﺍﻟﻘﺮﺻﺔ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺍﻟﻮﺟﻮﺏ؛‬ ‫ﻷﻥ ﺍﻟﻌﺪﻝ ﺑﺬﻟﻚ ﻣﻤﺎ ﻳﺴﺘﻄﻴﻌﻪ ﺍﻟﺰﻭﺝ ﻭﻫﻦ ﻣﺘﻨﺎﻓﺴﺎﺕ ﻓﻴﻪ‪.‬‬ ‫ﻭﻻ ﻳﺄﺗﻲ ﻭﺍﺣﺪﺓ ﻓﻲ ﻧﻮﺑﺔ ﺍﻷﺧﺮﻯ ﻓﻠﺘﺨﻮﻓﻪ ﺑﻌﻘﺎﺏ ﺍﷲ ﺇﻥ ﻓﻌﻞ‪ ،‬ﺃﻱ‪ :‬ﺇﻥ ﺃﺭﺍﺩ‬ ‫ﺍﻟﻔﻌﻞ ﻭﻫﻮ ﺍﻟﺠﻤﺎﻉ ﺃﻭ ﺇﻥ ﺃﺗﻰ ﻓﻲ ﻧﻮﺑﺔ ﺍﻷﺧﺮﻯ ﻭﺗﺬﻛﺮﻩ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻭﻻ ﺗﻤﻨﻌﻪ ﺇﻥ‬ ‫ﺃﺭﺍﺩﻫﺎ ﻷﻥ ﺗﺰﻭﺟﻬﺎ ﻟﻠﺠﻤﺎﻉ ﻭﻫﻮ ﺣﻖ ﻋﻠﻴﻬﺎ ﻭﺍﺟﺐ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻛﻠﻤﺎ ﺃﺭﺍﺩﻫﺎ‬ ‫ﺇﻻ ﻣﺎ ﻧﻬﻲ ﻋﻨﻪ ﻣﻦ ﺣﻴﺾ ﺃﻭ ﻧﻔﺎﺱ ﺃﻭ ﺭﻣﻀﺎﻥ ﺃﻭ ﺻﻼﺓ‪ ،‬ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﻟﻮ ﻭﺟﺒﺖ‬ ‫ﻋﻠﻴﻪ ﻟﻜﻨﻬﺎ ﻓﻲ ﺫﻣﺘﻪ ﻻ ﻓﻲ ﺫﻣﺘﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺍﻟﺠﻤﺎﻉ ﺍﻟﺬﻱ ﺯﺍﺩﻩ ﻫﻮ ﺑﻌﻴﻨﻪ‬ ‫ﺍﻟﺠﻤﺎﻉ ﺍﻟﺬﻱ ﻫﻮ ﺣﻖ ﺿﺮﺗﻬﺎ ﺑﻞ ﻣﺜﻠﻪ‪ ،‬ﻭﻻ ﺗﺒﺮﺃ ﻣﻨﻪ ﺇﻥ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﺇﻧﻲ ﺳﺄﻓﻌﻞ ﻣﺜﻠﻚ‬ ‫ﺃﻭ ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﺭﺿﻴﺖ ﺃﻭ ﺃﺑﻄﻠﺖ ﺣﻘﻬﺎ‪ ،‬ﺃﻭ ﻗﺪ ﺃﺭﺿﻴﺘﻬﺎ ﺃﻭ ﻗﺪ ﺃﺗﻴﺘﻬﺎ ﻣﺮﺗﻴﻦ ﺃﻭ ﺇﻧﻲ‬ ‫ﺃﺧﺬﺕ ﺑﻘﻮﻝ ﻣﻦ ﻟﻢ ﻳﻮﺟﺐ ﺍﻟﻌﺪﻝ ﻓﻲ ﺍﻟﺠﻤﺎﻉ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻌﺎﺫﻳﺮ ﺃﻭ‬ ‫ﺍﺣﺘﻤﻞ ﻋﻨﺪﻫﺎ ﺫﻟﻚ ﺑﺪﻭﻥ ﺫﻛﺮﻩ ﺫﻟﻚ ﺃﻭ ﺍﺣﺘﻤﻞ ﺍﻟﻨﺴﻴﺎﻥ ﻭﻟﻢ ﻳﺘﺬﻛﺮ ﺑﺘﺬﻛﻴﺮﻫﺎ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٠٤/٦‬ ‪.٥٠٥‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٠٥/٦‬ ‪.٥٠٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪496‬‬ ‫ ‪ r‬ا و‪ I@ H‬ا ‪ N8‬زو‪H‬‬ ‫ﻣﻦ ﻋﻨﺪﻩ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻓﻠﻬﺎ ﻟﻴﻠﺔ ﻭﻳﻮﻡ ﻣﻦ ﺃﺭﺑﻊ ﻭﻟﻪ ﺛﻼﺙ‪ ،‬ﻭﻻ ﻳﺘﻨﻔﻞ ﻓﻴﻬﺎ‪،‬‬ ‫ﺑﺪ ﻣﻨﻪ ﻣﻦ ﺍﻷﺷﻐﺎﻝ‪ ،‬ﻭﻟﻮ ﻟﻢ‬ ‫ﺃﻱ‪ :‬ﻓﻲ ﻟﻴﻠﺘﻬﺎ ﻭﻛﺬﺍ ﻳﻮﻣﻬﺎ ﺇﻻ ﺑﺈﺫﻧﻬﺎ ﻭﻟﻪ ﻓﻴﻬﺎ ﻣﺎ ﻻ ‬ ‫ﺗﻜﻦ ﻫﺬﻩ ﺍﻷﺷﻐﺎﻝ ﺑﺤﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻭﻟﻜﻦ ﺇﻥ ﺃﻣﻜﻦ ﺷﻐﻠﻪ ﺑﺤﻀﺮﺗﻬﺎ ﻓﻌﻠﻪ‬ ‫ﺑﺤﻀﺮﺗﻬﺎ ﻭﻳﺘﻔﺮﻍ ﻓﻲ ﺍﻟﺜﻼﺛﺔ ﻟﺪﻧﻴﺎﻩ ﻭﺃﺧﺮﺍﻩ ﻭﻳﻮﻓﻴﻬﺎ ﺫﻟﻚ ﻭﻟﻮ ﻟﻢ ﺗﻄﻠﺒﻪ ﺇﻟﻴﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻢ ﺗﻜﻦ ﺍﻟﻤﺸﺎﺣﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻼ ﺣﺴﺎﺏ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺍﺣﺪﺓ ﻣﺎ ﻟﻢ ﻳﺮ‬ ‫ﻣﻨﻬﺎ ﺿﻴﻘﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺍﺛﻨﺘﺎﻥ ﻓﻠﻬﻤﺎ ﻟﻴﻠﺘﺎﻥ ﻭﻟﻪ ﻟﻴﻠﺘﺎﻥ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺇﻟﻰ ﻧﺴﻮﺓ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﻣﻦ ﺃﻭﺟﺐ ﻟﻬﺎ ﺍﻟﺠﻤﺎﻉ ﻓﻘﻂ ﻓﻠﻪ ﺍﻟﺘﻔﺮﻍ ﺣﻴﺚ‬ ‫ﻧﻬﺎﺭﺍ ﻓﻠﻴﺆﻧﺴﻬﺎ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﻤﻦ ﻻ ﻳﺨﺎﻑ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫ﺷﺎﺀ ﺇﻻ ﺇﻥ ﺧﺎﻓﺖ ‬ ‫ﻟﻴﻼ ﺃﻭ ‬ ‫ﻟﻠﻤﺮﺃﺓ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﻣﻦ ﺳﺘﺔ ﻋﺸﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺟﻤﺎﻉ ﻋﻠﻴﻪ ﺇﻻ ﺇﻥ ﻃﻠﺒﺘﻪ ﻭﻟﻮ ﻟﻢ‬ ‫ﺗﻄﻠﺒﻪ ﺳﻨﺔ ﺃﻭ ﺃﻛﺜﺮ ﻭﺇﻥ ﺃﻛﺜﺮﺕ ﻃﻠﺒﻪ ﻓﻠﻬﺎ ﻟﻴﻠﺔ ﻣﻦ ﺃﺭﺑﻊ ﺃﻭ ﻣﻦ ﺳﺘﺔ ﻋﺸﺮ)‪.(١‬‬ ‫ زل ا!أة ‪  ? I8‬و‪H‬‬ ‫ﺇﻥ ﺣﻠﻠﺘﻪ ﺇﺣﺪﺍﻫﻦ‪ ،‬ﺃﻱ‪ :‬ﺟﻌﻠﺘﻪ ﻓﻲ ﺣﻞ ﻭﻗﺎﻟﺖ ﻟﻪ‪ :‬ﺃﻧﺖ ﻓﻲ ﺣﻞ ﺃﻭ ﺃﺑﺮﺃﺗﻪ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻗﺎﻟﺖ ﻟﻪ‪ :‬ﺃﻧﺖ ﺑﺮﻱﺀ ﻣﻦ ﻧﻮﺑﺘﻬﺎ ﻓﻴﻤﺎ ﻣﻀﻰ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ ﻓﻔﻲ ﺍﻟﺠﻮﺍﺯ‬ ‫ﻣﻄﻠﻘﺎ ﻭﻟﻮ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ ﻭﻧﺤﻮﻫﻤﺎ ﻗﻮﻻﻥ ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺍﻟﺠﻮﺍﺯ ﻓﻲ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻜﺒﻴﺮﺓ‬ ‫ﻭﻻ ﺗﻌﻄﻲ ﻭﺍﺣﺪﺓ ﻧﻮﺑﺘﻬﺎ ﻟﻸﺧﺮﻯ ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﺠﻮﺍﺯ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺮﺍﺭ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻠﻴﻠﺔ‬ ‫ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﺤﺎﺿﺮﺓ ﺃﻭ ﺍﻟﻴﻮﻡ ﺍﻟﺤﺎﺿﺮ ﻓﻼ ﺑﺄﺱ ﻭﻟﻮ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪،‬‬ ‫ﻷﻧﻪ ﺣﻖ ﻟﻬﺎ ﺗﻌﻄﻴﻪ ﻣﻦ ﺷﺎﺀﺕ‪ ،‬ﻭﻟﻮﺭﻭﺩ ﺫﻟﻚ ﻓﻲ ﺍﻟﺴﻨﺔ ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺰﻭﺝ ﺑﺬﻟﻚ‬ ‫ﻏﻴﺮ ﻋﺎﺩﻝ‪ ،‬ﻧﻌﻢ؛ ﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﻟﻤﻦ ﺃﻋﻄﺘﻪ ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺷﺌﺖ ﻓﺨﺬﻳﻪ ﻭﺇﻥ‬ ‫ﺷﺌﺖ ﻓﻼ ﺃﻋﻄﻴﻪ ﻷﺣﺪ ﺇﺫ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻋﻠﻴﻪ ﺣﻖ ﺃﻥ ﻳﻌﻄﻴﻪ ﺇﻻ ﻟﻤﻦ ﻟﻪ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﻻ ﻳﺠﺰﺉ ﺍﻟﺤﻞ ﻭﻟﻮ ﻣﻦ ﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﺣﻘﻬﺎ ﺇﻻ ﻣﻦ ﺟﺴﺪﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٠٦/٦‬ ‪.٥٠٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٠٧/٦‬ ‪.٥٠٨‬‬ ‫‪497‬‬ ‫ب  ا‪!,‬ي‬ ‫‬ ‫وا‪#$‬ﻼ‬ ‫ ا‪!,‬ي ‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺍﺗﺨﺎﺫ ﺍﻟﺴﻴﺪ‬ ‫‬‫ﺍﻟﺘﺴﺮﻱ ﻟﻐﺔ‪ :‬ﺍﻛﺘﺴﺎﺏ ﺍﻟﺠﻤﺎﻉ ﻭﻃﻠﺒﻪ ﻭﻏﻴﺮ ﺫﻟﻚ‪،‬‬ ‫ﺃﻣﺘﻪ ﻟﻠﺴﺮ ﻭﻫﻮ ﺍﻟﻨﻜﺎﺡ)‪.(١‬‬ ‫  & ا‪!,‬ي ﻷ@ ﻻ  ‬ ‫ﻻ ﻳﺘﺴﺮﻯ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﺃﻣﺔ ﻣﻠﻜﻬﺎ‪ ،‬ﻓﻠﻮ ﺃﻋﺎﺭ ﻟﻚ ﺇﻧﺴﺎﻥ ﺃﻣﺔ ﻟﻢ ﻳﺠﺰ‬ ‫ﻟﻚ ﺗﺴﺮﻳﻬﺎ؛ ﻷﻥ ﺍﻟﻔﺮﻭﺝ ﻻ ﺗﻌﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﺎﺭﻫﺎ ﻟﻚ ﻓﻼ ﻳﺤﻞ ﻟﻚ ﺟﻤﺎﻋﻬﺎ‪،‬‬ ‫ﻭﻻ ﻣﺴﻬﺎ ﺑﺸﻬﻮﺓ ﻭﻻ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺑﺸﻬﻮﺓ ﻭﻫﻲ ﻛﺴﺎﺋﺮ ﺇﻣﺎﺀ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻗﺮﺿﻬﺎ ﻟﻚ ﻓﻌﻨﺪﻱ ﻳﺠﻮﺯ ﻟﻚ ﺗﺴﺮﻳﻬﺎ؛ ﻷﻥ ﻣﻦ ﺃﻗﺮﺽ ﻟﻪ ﺷﻲﺀ ﺩﺧﻞ‬ ‫ﺑﺎﻗﻴﺎ‪ ،‬ﺑﻞ ﻟﻪ ﺭﺩ ﺍﻟﻤﺜﻞ ﺇﻥ ﻟﻢ ﻳﺘﻐﻴﺮ‬ ‫ﻣﻠﻜﻪ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻪ ﺭﺩﻩ ﺑﻌﻴﻨﻪ ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻭﺇﻥ ﺗﻐﻴﺮ ﻓﻼ ﻳﺮﺩﻩ ﺇﻻ ﺇﻥ ﺭﺿﻲ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻠﻮ ﺭﺩﻫﺎ ﺑﻌﻴﻨﻬﺎ ﺑﻌﺪ ﻭﻃﺌﻬﺎ‬ ‫‬ ‫ﻭﺇﺩﺧﺎﻻ ﻓﻲ ﻣﻠﻚ ﺍﻷﻭﻝ ﺑﻌﺪ‬‫ﺇﺧﺮﺍﺟﺎ ﻟﻬﺎ ﻋﻦ ﻣﻠﻜﻪ‬ ‫‬‫ﻟﻜﺎﻥ ﺭﺩﻩ ﻟﻬﺎ‬ ‫ﺧﺮﻭﺟﻬﺎ ﻋﻨﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٠٩/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٠٩/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪498‬‬ ‫ @  ‪2‬ز !‪ .H‬أن ‪!,‬ى @‪ I‬اء‬ ‫ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﺴﺮﻯ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻹﻣﺎﺀ ﻭﻟﻮ ﺃﻟﻮﻓﺎ ﺑﺈﻃﻼﻕ‪ ،‬ﻭﻟﻢ ﻳﻌﺘﺒﺮ‬ ‫ﺭﺿﺎﻫﻦ ﻭﻻ ﺇﻧﻜﺎﺭﻫﻦ ﻭﻻ ﻋﺪﺍﻟﺔ ﺑﻴﻨﻬﻦ ﻭﺑﻴﻦ ﺣﺮﺓ ﺯﻭﺟﺔ ﺃﻭ ﺃﻣﺔ)‪.(١‬‬ ‫ اﻹ‪Z‬د ‪ N8‬ا‪!,‬ي‬ ‫ﻳﺸﻬﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﺘﺴﺮﻱ ﻋﺪﻟﻴﻦ ﺑﻼ ﻭﺟﻮﺏ ﻋﻨﺪ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ‪ ،‬ﻓﻠﻮ‬ ‫ﺗﺴﺮﺍﻫﺎ ﺑﻼ ﺇﺷﻬﺎﺩ ﺃﻭ ﺑﺈﺷﻬﺎﺩ ﻗﺒﻞ ﺃﻭ ﺑﻌﺪ ﻟﻢ ﺗﺤﺮﻡ ﻭﻟﻜﻦ ﺃﻣﺮ ﺑﺎﻹﺷﻬﺎﺩ ﺣﺎﻝ‬ ‫ﺍﻟﺠﻤﺎﻉ ﻛﺮﺍﻫﺔ ﻟﺰﻭﻡ ﻏﻴﺮ ﻭﻟﺪ ﻣﺜﻞ ﺃﻥ ﻳﺴﺘﺸﻬﺪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻤﻮﺕ ﺃﻭ ﻳﻤﻨﻊ ﻣﻦ‬ ‫ﺍﻟﻜﻼﻡ ﺃﻭ ﻳﻐﻴﺐ ﺃﻭ ﻳﺠﻦ ﻗﺒﻞ ﺍﻹﺧﺒﺎﺭ ﺑﻌﺪﻡ ﺍﻟﻮﻁﺀ ﻭﻗﺒﻞ ﺍﻟﻮﻁﺀ ﻓﻴﺤﻜﻢ ﻋﻠﻴﻪ‬ ‫ﺑﻤﺎ ﻭﻟﺪﺕ ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﻣﻨﻪ ﻟﺴﺒﻘﻪ ﺍﻟﺤﺴﺎﺏ ﻗﺒﻞ ﻭﻃﺌﻪ ﺃﻭ ﻟﻢ ﻳﻘﻊ ﻭﻃﺆﻩ ‬ ‫ﺃﺻﻼ‬ ‫ﻭﺍﺳﺘﻌﺒﺎﺩ ﻭﻟﺪ ﻣﺜﻞ ﺃﻥ ﻳﻄﺄﻫﺎ ﻭﻟﻢ ﻳﺴﺘﺸﻬﺪ ﻓﻴﺤﻜﻢ ﺑﺄﻥ ﻭﻟﺪﻫﺎ ﻋﺒﺪ ﺇﺫ ﻻ ﻳﺤﻜﻢ‬ ‫ﻟﻪ ﺑﺎﻟﻮﻟﺪ ﺇﻻ ﺇﻥ ﺍﺳﺘﺸﻬﺪ ﻋﻠﻰ ﺍﻟﺘﺴﺮﻱ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﺃﻗﺮ ﺃﻧﻪ ﻗﺪ ﺗﺴﺮﺍﻫﺎ ﻣﻦ ﻭﻗﺖ‬ ‫ﻛﺬﺍ ﺃﻭ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﻟﺪ ﺃﻭ ﺍﻟﺠﻨﻴﻦ ﻣﻨﻲ ﻳﺼﺪﻕ ﺇﻥ ﻟﻢ ﻳﺘﺒﻴﻦ ﻛﺬﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬ ‫ﺫﻟﻚ ﻓﻬﻮ ﻣﻦ ﻏﻴﺮﻩ ﻓﻴﻜﻮﻥ ﻣﻠﻜ ﺎ ﻟﻪ ﻳﺒﻴﻌﻪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻣﻦ ﻏﻴﺮ ﻭﻃﺌﻪ ﻭﻟﻮﺭﺛﺘﻪ ﻣﻦ‬ ‫ﺑﻌﺪﻩ؛ ﻭﻷﻥ ﻭﻟﺪ ﺍﻷﻣﺔ ﻋﺒﺪ ﻟﺴﻴﺪﻫﺎ ﺇﺫﺍ ﻭﻟﺪﺗﻪ ﻣﻦ ﻏﻴﺮﻩ ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﻨﻜﺎﺡ ﺷﺮﻋﻲ‬ ‫ﺃﻭ ﺑﺰﻧﺎ ﺑﺨﻼﻑ ﻭﻟﺪﻫﺎ ﻣﻨﻪ ﺑﺘﺴﺮ‪ ،‬ﻓﺈﻧﻪ ﺣﺮ)‪.(٢‬‬ ‫ ‪ *3‬ا‪',!M I@ .H! 2‬‬ ‫ﻣﻦ ﻭﻟﺪﺕ ﺳﺮﻳﺘﻪ ﺑﻌﺪ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﻭﻗﺖ ﺍﻟﺘﺴﺮﻱ ﻟﺰﻣﻪ ﻣﺎ ﻭﻟﺪﺕ ﺇﺫﺍ‬ ‫ﺃﺷﻬﺪ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﺑﻌﺪ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﻭﻗﺖ ﻣﺨﺼﻮﺹ‪ :‬ﺇﻧﻲ ﻗﺪ ﺗﺴﺮﻳﺘﻬﺎ ﻗﺒﻞ‬ ‫ﺃﻥ ﺃﺷﻬﺪﻛﻢ ﺃﻭ ﻗﺪ ﺗﺴﺮﻳﺘﻬﺎ ﻓﻲ ﻭﻗﺖ ﻛﺬﺍ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﺇﺫﺍ ﺃﺷﻬﺪ‬ ‫ﻣﻦ ﺃﻭﻝ ﻣﺮﺓ ﺇﻧﻲ ﻗﺪ ﺗﺴﺮﻳﺘﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﺒﻴﻦ ﺍﻟﻮﻗﺖ ﺃﻭ ﻗﺎﻝ‪ :‬ﺇﻧﻲ ﺗﺴﺮﻳﺘﻬﺎ ﻭﻗﺖ ﻛﺬﺍ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥١٠/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥١١/٦‬‬ ‫‪499‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ﻭﺇﻥ ﺃﺗﺖ ﺑﻮﻟﺪ ﻭﺍﺣﺪ ﺩﻭﻥ ﺗﻤﺎﻣﻬﺎ ﻭﻟﻮ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺍﻟﻤﺘﻤﻢ‬ ‫ﻟﻠﺴﺘﺔ ﺑﻠﺤﻈﺔ ﺃﻭ ﻣﻌﻪ ﻻ ﻗﺒﻞ ﻭﻻ ﺑﻌﺪ ﺛﻢ ﺃﺗﺖ ﺑﺂﺧﺮ ﺑﻌﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﺑﻌﺪ ﺍﻟﻐﺮﻭﺏ‬ ‫ﻏﺪﺍ ﺃﻭ ﺑﻌﺪ ﺫﻟﻚ ﻟﺰﻣﻪ ﺍﻵﺧﺮ ﻻ ﺍﻷﻭﻝ؛ ﻷﻥ ﺍﻷﻭﻝ ﻟﻢ ﺗﺘﻢ ﻟﻪ‬ ‫ﺑﻘﺮﺏ ﺃﻭ ﺑﻌﺪ ﺃﻭ ‬ ‫ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺗﺖ ﺑﻤﺘﻌﺪﺩ ﻗﺒﻞ ﺍﻧﺴﻼﺥ ﺍﻟﺴﺘﺔ ﻭﺑﻤﺘﻌﺪﺩ ﺑﻌﺪﻩ ﻓﻲ ﻣﺸﻴﻤﺔ‬ ‫ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﻭﻛﺬﺍ ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﺃﺗﺖ ﺑﻮﻟﺪ ﻗﺒﻞ ﺍﻧﺴﻼﺥ ﺍﻟﺴﺘﺔ ﺍﻟﻤﺤﺴﻮﺑﺔ ﻣﻦ ﻳﻮﻡ‬ ‫ﺍﻟﻌﻘﺪ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻭﻗﺘﻪ ﻋﻨﺪ ﺍﺑﻦ ﻋﺒﺎﺩ ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃﻭ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻭﻗﺖ‬ ‫ﺇﻣﻜﺎﻧﻪ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ ﻭﺑﺂﺧﺮ ﺑﻌﺪ ﺍﻧﺴﻼﺧﻬﻦ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﺗﺤﺮﻙ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‬ ‫ﻣﻦ ﻳﻮﻡ ﺍﻟﺘﺴﺮﻱ ﺃﻭ ﺍﻟﻌﻘﺪ ﺃﻭ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ ﻓﻠﻴﺲ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻭﻟﺪ ﺑﻌﺪ ﻋﺎﻡ‬ ‫ﺣﻜﻤﺎ ﻛﻤﺎ ﺇﺫﺍ ﺧﻠﻮﺍ ﻋﻦ ﻣﺠﻠﺲ ﺍﻟﻌﻘﺪ ﺃﻭ‬ ‫‬‫ﻭﺃﺭﺍﺩ ﺑﺎﻟﺪﺧﻮﻝ ﺍﻟﺪﺧﻮﻝ ﺗﺤﻘﻴﻘﺎ ﺃﻭ‬ ‫ﺧﻼ ﻋﻨﻬﻤﺎ ﻓﻴﻪ ﻣﻦ ﻛﺎﻥ ﻓﻴﻪ)‪.(١‬‬ ‫ !ي اﻷ@ ا‪ ,‬ور‪ I@ 'X‬أ' أو ا'‬ ‫ﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﺴﺮﻯ ﺃﻣﺔ ﻭﺭﺛﻬﺎ ﻣﻦ ﺃﺑﻴﻪ ﺃﻭ ﺍﺑﻨﻪ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻤﻦ ﻻ ﻳﺤﻞ‬ ‫ﻟﻪ ﻧﻜﺎﺡ ﻣﺎ ﻣﺲ ﻛﺎﻟﺠﺪ ﻭﺇﻥ ﻋﻼ ﻭﺇﻥ ﻣﻦ ﺟﻬﺔ ﺍﻷﻡ ﻭﺍﺑﻦ ﺍﻻﺑﻦ ﻭﺍﺑﻦ ﺍﻟﺒﻨﺖ ﻭﻟﻮ‬ ‫ﺑﺎﻟﺮﺿﺎﻉ ﺣﺬﺭ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻣﺴﻬﺎ ﺃﻭ ﺗﻠﺬﺫ ﻣﻨﻬﺎ ﺑﻠﻤﺲ ﺃﻭ ﺑﻨﻈﺮ‪ ،‬ﺃﻭ ﻣﻠﻜﻬﺎ ﻣﻤﻦ‬ ‫ﺫﻛﺮ ﺑﻨﺤﻮ ﺷﺮﺍﺀ ﺃﻭ ﻫﺒﺔ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻛﺄﺟﺮﺓ ﻭﺇﺭﺙ ﻭﺻﺪﺍﻕ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻟﻢ ﺃﻓﻌﻞ‪،‬‬ ‫ﺻﺪﻗﻪ ﺇﻥ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ‪ ،‬ﻭﻻ ﻳﻜﺮﻩ ﻟﻪ ﺇﻥ ﻟﻢ ﺗﺤﻞ ﻟﻤﻦ ﺟﺎﺀﺕ ﻣﻨﻪ ﺇﻟﻴﻪ ﻓﺈﻥ ﻣﺴﻬﺎ‬ ‫ﺍﻷﺏ ﻓﻤﺎ ﻋﻼ ﺃﻭ ﺍﻻﺑﻦ ﻭﻣﻦ ﺩﻭﻧﻪ ﺑﺬﻛﺮﻩ ﻓﻲ ﻣﻮﺿﻊ ﻣﻦ ﺟﺴﺪﻫﺎ ﺃﻭ ﺑﻴﺪﻩ ﻓﻲ‬ ‫ﻓﺮﺟﻬﺎ ﺃﻭ ﻧﻈﺮ ﻓﺮﺟﻬﺎ ﻧﻈﺮ ﻋﻤﺪ ﻭﺷﻬﻮﺓ ﺃﻭ ﻣﺲ ﻋﻤﺪ ﺣﺮﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻓﻜﻤﺎ ﻻ ﺗﺤﺮﻡ ﻋﻠﻴﻪ‬ ‫ﻻ ﻳﻜﻮﻥ ﺍﻟﻨﻈﺮ ﻛﺎﻟﻤﺲ ﻭﺫﻟﻚ ﻛﻠﻪ ‬ ‫ﺯﻭﺟﻪ ﻫﻮ ﻻ ﺗﺤﺮﻡ ﺍﻟﺴﺮﻳﺔ‪ ،‬ﻭﺍﻟﻤﺲ ﻭﺍﻟﻨﻈﺮ ﻣﻠﺤﻘﺎﻥ ﺑﺎﻟﺘﺴﺮﻱ ﻭﻛﻤﺎ ﺃﻟﺤﻘﺖ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥١٢/٦‬ ‪.٥١٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪500‬‬ ‫ﻣﺰﻧﻴﺘﻬﻢ ﺑﺰﻭﺟﺎﺗﻬﻢ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ @ ‪ :‬ﻻ ﻳﺠﻮﺯ‬ ‫ﺃﻥ ﻳﺘﺴﺮﻯ ﺃﻣﺔ ﻣﻦ ﺃﺑﻴﻪ ﺃﻭ ﺍﺑﻨﻪ)‪.(١‬‬ ‫ @ ﻻ  ‪2‬ز !' @‪ I‬اﻹ@ء‬ ‫ﻻ ﻳﺘﺴﺮﻯ ﺍﻟﺮﺟﻞ ﺃﻣﺔ ﻣﺮﻫﻮﻧﺔ ﻭﺇﻥ ﻓﻌﻞ ﻟﻢ ﺗﺤﺮﻡ ﻭﻻ ﻣﺎ ﻭﺭﺙ ﻣﻤﻦ ﻻ ﻳﺤﻞ‬ ‫ﻟﻪ ﻧﻜﺎﺡ ﻣﺎ ﻣﺲ ﺃﻭ ﻣﻠﻜﻬﺎ ﻣﻨﻪ ﻻ ﺑﺈﺭﺙ ﻭﻟﻮ ﻃﻔﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺑﺎﻟﻐﺔ ﻟﺰﻣﻬﺎ‬ ‫ﺃﻥ ﺗﺨﺒﺮﻩ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺘﻲ ﻃﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺘﻴﻦ ﺇﻥ ﻣﻠﻜﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﺘﺰﻭﺝ ﻏﻴﺮﻩ‪،‬‬ ‫ﺃﺟﻴﺮﺍ ﺃﻭ ﺗﺰﻭﺝ ﺑﻬﺎ ﺍﻣﺮﺃﺓ ﺑﻼ‬ ‫‬‫ﺧﻴﺎﺭﺍ ﺃﻭ ﻭﻫﺒﻬﺎ ﻟﻐﺎﺋﺐ ﺃﻭ ﺍﺳﺘﺄﺟﺮ ﺑﻬﺎ‬ ‫‬‫ﻭﻣﺎ ﺑﺎﻋﻬﺎ‬ ‫ﺷﻬﻮﺩ ﻓﻼ ﻳﺘﺴﺮﺍﻫﺎ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﻭﺭﺟﻌﺖ ﺇﻟﻴﻪ ﺟﺎﺯ ﻻ ﺇﻥ ﺩﺧﻠﺖ ﻣﻠﻚ ﻣﻦ ﻋﻠﻘﻬﺎ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﺛﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺻﺪﺍﻗﻬﺎ ﻟﻤﺎﻟﻜﻬﺎ‪.‬‬ ‫ﻭﻛﺬﺍ ﻻ ﻳﺠﻮﺯ ﻟﻤﻦ ﻋﻠﻘﺖ ﺇﻟﻴﻪ ﻭﻃﺌﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﻤﻠﻜﻬﺎ‪ ،‬ﻭﺗﺤﺮﻡ ﺑﻪ ﺇﻥ ﻓﻌﻞ‪،‬‬ ‫ﻭﺇﻥ ﺭﺟﻌﺖ ﻟﻸﻭﻝ ﻓﻠﻪ ﺻﺪﺍﻗﻬﺎ ﻭﺍﻟﻮﻟﺪ ﻟﻠﻮﺍﻃﺊ‪ ،‬ﻭﻻ ﻳﺘﺴﺮﻯ ﻣﺎ ﻓﻲ ﺍﻟﺨﺼﻮﻣﺔ‬ ‫ﻋﺒﺪﺍ ﺃﻭ‬‫ﻭﻻ ﺃﻣﺔ ﺍﺑﻨﻪ ﻭﻟﻮ ‬ ‫ﻃﻔﻼ ﺇﻻ ﺇﻥ ﻧﺰﻋﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺴﺮﻳﻬﺎ ﻧﺰﻋﻬﺎ‪ ،‬ﻭﻻ ﺇﻥ ﻛﺎﻥ ‬ ‫ﻣﺸﺮﻛﺎ ﻭﻻ ﺟﺎﻧﻴﺔ ﻭﺟﻮﺯ ﻣﺎ ﻟﻢ ﻳﺪﻓﻌﻬﺎ ﻭﻻ‬ ‫‬‫ﻣﺴﻠﻤﺎ ﻭﺍﻻﺑﻦ‬ ‫‬‫ﻣﺸﺮﻛﺎ ﻭﻻ ﺇﻥ ﻛﺎﻥ ﻫﻮ‬ ‫‬ ‫ﻣﺴﺘﺮﺍﺑﺔ ﺑﺤﺮﻳﺔ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩﻫﺎ ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻮﻛﻞ ﻣﻦ ﻳﺰﻭﺟﻬﺎ ﺑﻪ‪ ،‬ﻭﻻ ﺃﻣﺔ ﺗﺤﺘﻪ ﻣﻦ‬ ‫ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﺑﺘﺴﺮ ﺃﻭ ﻧﻜﺎﺡ ﺣﺘﻰ ﻳﻄﻠﻖ ﺃﻭ ﺗﺨﺮﺝ ﻣﻦ ﻣﻠﻜﻪ‪ ،‬ﻭﺗﻌﺘﺪ ﺇﻥ ﻣﺴﻬﺎ‬ ‫ﺃﻭ ﺗﺤﺮﻡ ﻭﻟﻮ ﺑﺘﺰﻭﺝ ﺣﺮﺓ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺧﺮﺝ ﺑﻌﻀﻬﺎ ﻓﺈﻧﻪ ﻳﻜﺮﻩ ﻓﻲ ﺍﻟﺘﺴﺮﻱ ﻭﻳﺤﺮﻡ‬ ‫ﻭﺗﺤﺮﻳﻤﺎ‪ ،‬ﻭﺇﻥ ﻭﻫﺒﻬﺎ‬ ‫‬‫ﻣﺎ ﻳﻜﺮﻩ ﺃﻭ ﻳﺤﺮﻡ ﻓﻲ ﺍﻟﺘﺰﻭﺝ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺠﻤﻊ ﻛﺮﺍﻫﺔ‬ ‫ﻟﻄﻔﻠﻪ ﺃﻭ ﻣﺠﻨﻮﻧﻪ ﻓﻠﻪ ﺗﺴﺮﻱ ﺃﺧﺘﻬﺎ ﻭﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﻭﺇﻥ ﺑﺎﻉ ﺳﺮﻳﺘﻪ ﻓﺘﺴﺮﻯ‬ ‫ﺃﺧﺘﻬﺎ ﺛﻢ ﻣﻠﻜﻬﺎ ﻗﻌﺪ ﻋﻠﻰ ﺍﻷﺧﻴﺮﺓ ﻭﺇﻥ ﻣﻠﻜﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺘﺴﺮﻯ ﺍﻷﺧﻴﺮﺓ ﺧ ‪‬ﻴﺮ‬ ‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺍﺭﺗﺪﺕ ﺛﻢ ﺃﺳﻠﻤﺖ ﻗﺒﻞ ﺃﻥ ﻳﺘﺴﺮﻯ ﺃﺧﺘﻬﺎ ﻓﻠﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ‬ ‫ﻭﻳﺪﻉ ﺃﺧﺘﻬﺎ ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺑﻼ ﺷﻬﻮﺩ ﺃﻭ ﺑﺎﻋﻬﺎ ﺑﺨﻴﺎﺭ ﻓﻼ ﻳﺘﺴﺮﻯ ﺃﺧﺘﻬﺎ ﺣﺘﻰ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥١٦/٦‬‬ ‫‪501‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ﻓﺎﺳﺪﺍ ﺃﻭ ﺑﺎﻋﻬﺎ ﻣﻨﻔﺴﺨ ﺎ ﻓﺈﻥ ﺗﺴﺮﺍﻫﺎ‬ ‫‬‫ﻳﺸﻬﺪ ﺍﻟﺰﻭﺝ ﺃﻭ ﻳﺘﻢ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻻ ﺇﻥ ﺯﻭﺟﻬﺎ‬ ‫ﺣﺮﻣﺖ‪ ،‬ﻭﺟﺎﺯ ﻟﻤﻜﺮﻱ ﺃﻣﺘﻪ ﻭﻣﻌﻴﺮﻫﺎ ﻭﻣﻐﺼﻮﺑﺔ ﻣﻨﻪ ﺃﻥ ﻳﺘﺴﺮﺍﻫﺎ ﻻ ﻟﻤﻜﺘﺮﻳﻬﺎ‬ ‫ﻭﻣﺴﺘﻌﻴﺮﻫﺎ ﻭﻏﺎﺻﺒﻬﺎ‪ ،‬ﻭﺇﻥ ﻓﻌﻠﻮﺍ ﺣﺮﻣﺖ ﻭﻟﻢ ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺜﺒﺖ‬ ‫ﻟﻠﻐﺎﺻﺐ‪.‬‬ ‫ﻭﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺘﺤﺮﻳﻢ ﻣﺎ ﺗﺴﺮﻯ ﻣﻦ ﺃﻣﺔ ﺍﻷﺏ ﺃﻭ ﺍﻻﺑﻦ ﺃﻭ ﻧﺤﻮﻫﻤﺎ ﻣﺎ ﻟﻢ‬ ‫ﻳﺘﺒﻴﻦ ﺃﻧﻬﻢ ﻗﺪ ﺗﺴﺮﻭﻫﺎ)‪.(١‬‬ ‫ !ي اﻷ@ ا!‬ ‫ﻳﺠﻮﺯ ﺗﺴﺮﻱ ﺍﻷﻣﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺃﻧﻪ ﻳﺠﺮﻱ ﻋﻠﻴﻬﻢ ﺍﻟﺮﻕ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪،‬‬ ‫ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ‪ :‬ﻻ ﻳﺠﺮﻱ ﻋﻠﻴﻬﻢ ﻟﺸﺮﻓﻬﻢ‪ ،‬ﻭﻧﻘﻮﻝ‪ :‬ﻳﺠﺮﻱ‬ ‫ﻋﻠﻰ ﻏﻴﺮ ﻗﺮﻳﺶ)‪.(٢‬‬ ‫ ا‪!/,M‬اء اﻷ@ [‪! ./‬‬ ‫ﻳﻠﺰﻡ ﻟﻠﺮﺟﻞ ﺍﺳﺘﺒﺮﺍﺀ ﺍﻷﻣﺔ‪ ،‬ﺃﻱ‪ :‬ﻃﻠﺐ ﺑﺮﺍﺀﺓ ﺑﻄﻨﻬﺎ ﻣﻦ ﺟﻨﻴﻦ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻌﺮﻑ‬ ‫ﺃﻥ ﻣﻦ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﻗﺪ ﺗﺴﺮﺍﻫﺎ ﺃﻭ ﻓﻌﻞ ﺑﻬﺎ ﻣﻮﺟﺐ ﻋﺪﺓ؛ ﻷﻥ ﻣﻦ ﺷﺄﻧﻬﺎ ﺃﻥ ﻳﺘﻤﺘﻊ‬ ‫ﺑﻬﺎ ﻣﺎﻟﻜﻬﺎ ﻗﺒﻞ ﺗﺴﺮﻳﻬﺎ ﺑﺤﻴﻀﺘﻴﻦ ﻻ ﺑﺤﻴﻀﺔ ﻭﻧﺼﻒ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻧﺼﻒ ﺍﻟﺤﺮﺓ؛‬ ‫‬ ‫ﺣﺎﺋﻼ ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‬ ‫ﻷﻥ ﺍﻟﺤﻴﻀﺔ ﻻ ﺗﺘﺠﺰﺃ ﻭﻫﺬﺍ ﻟﻠﺤﺎﺋﺾ ﻭﺗﺴ ‪‬ﻤﻰ‬ ‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻦ ﻭﻁﺀ ﺍﻟﺴﺒﺎﻳﺎ ﻣﻦ‬ ‫ﺍﻹﻣﺎﺀ ﻓﻘﺎﻝ‪» :‬ﻻ ﺗﻄﺌﻮﺍ ﺍﻟﺤﻮﺍﻣﻞ ﺣﺘﻰ ﻳﻀﻌﻦ‪ ،‬ﻭﻻ ﺍﻟﺤﻮﺍﺋﻞ ﺣﺘﻰ ﻳﺤﻀﻦ«)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥١٦/٦‬ ‪.٥١٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥١٨/٦‬‬ ‫)‪ (٣‬ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻓﻲ ﺑﺎﺏ‪ :‬ﻓﻲ ﺍﻟﺴﺒﺎﻳﺎ ﻭﺍﻟﻌﺰﻟﺔ‪ ،‬ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﺳﺘﺒﺮﺍﺀ ﺍﻹﻣﺎﺀ‪ ،‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫ﺍﻟﺼﺤﻴﺢ ‪.٥١/٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪502‬‬ ‫‬ ‫ﺣﺎﻻ ﺑﻌﺪ ﺣﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﻓﻲ ﻣﻌﻨﻰ ﺣﺎﺋﻞ‪ :‬ﻣﻦ ﻳﺄﺗﻴﻬﺎ ﺍﻟﺤﻴﺾ‬ ‫ﺗﺴﺘﺒﺮﺉ ﺑﺤﻴﻀﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺤﻴﻀﺘﻴﻦ ﻣﻦ ﺍﻟﺒﺎﺋﻊ ﻭﺑﺤﻴﻀﺘﻴﻦ ﻋﻨﺪ ﺍﻟﻤﺸﺘﺮﻱ‬ ‫ﻳﻮﻣﺎ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﺤﻴﻀﺔ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ﻭﺣﻴﻀﺔ ﻋﻨﺪ ﺍﻟﻤﺸﺘﺮﻱ ﺃﻭ ﺑﺨﻤﺴﺔ ﻭﺃﺭﺑﻌﻴﻦ ‬ ‫ﻧﺼﻒ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻫﺬﺍ ﻟﻐﻴﺮ ﺣﺎﺋﺾ ﻟﺼﻐﺮ ﺃﻭ ﻛﺒﺮ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺑﺸﻬﺮﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺄﺭﺑﻌﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻌﺸﺮﻳﻦ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺗﺴﺘﺒﺮﺉ ﺑﺤﻴﻀﺔ‬ ‫ﻭﺍﺣﺪﺓ ﺇﻥ ﻛﺎﻧﺖ ﺗﺤﻴﺾ ﻭﺫﻟﻚ ﻛﻠﻪ ﺇﻥ ﻛﺎﻧﺖ ﻣﻠﻜ ﺎ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﺑﻤﻮﺕ‬ ‫ﺳﻴﺪ ﺑﻮﺍﺳﻄﺔ ﺇﺭﺙ ﺃﻭ ﺷﺮﺍﺀ ﻋﻦ ﻭﺭﺛﺘﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﺎﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺴﺘﺒﺮﺉ ﺑﻪ‬ ‫ﻭﻟﺪﺍ ﺃﻭ ﻏﻴﺮﻩ‬ ‫ﺷﻬﺮﺍﻥ ﻭﺧﻤﺴﺔ ﺃﻳﺎﻡ ﻧﺼﻒ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ ﺇﻥ ﻟﻢ ﻳﺨﻠﻒ ﻣﻌﻬﺎ ‬ ‫ﻣﻤﻦ ﺗﺨﺮﺝ ﺣﺮﺓ ﺑﺈﺭﺛﻪ ﺇﻳﺎﻫﺎ ﺃﻭ ﺑﻌﻀﻬﺎ ﻛﺄﺥ ﻟﻪ ﻣﻦ ﺍﻷﻡ ﻭﻟﻬﺎ ﻣﻦ ﺍﻷﺏ‬ ‫ﻭﺑﺎﻟﻌﻜﺲ‪.‬‬ ‫ﻭﻣﻦ ﺗﺴﺮﻯ ﺃﻣﺔ ﺑﺪﻭﻥ ﺍﺳﺘﺒﺮﺍﺀ ﻫﻠﻚ؛ ﻷﻥ ﺫﻟﻚ ﺯﻧﺎ؛ ﻷﻧﻪ ﻛﺘﺰﻭﺝ ﻓﻲ ﺍﻟﻌﺪﺓ‬ ‫ﻭﻟﻮ ﺻﻐﺮﺕ ﻭﻗﻴﻞ‪ :‬ﻻ ﺍﺳﺘﺒﺮﺍﺀ ﻓﻲ ﺻﻐﻴﺮﺓ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺤﻤﻞ ﻛﺒﻨﺖ ﺳﺖ ﻭﻣﺎ‬ ‫)‪(١‬‬ ‫ﺩﻭﻧﻬﺎ‬ ‫ ا‪!/,M‬اء اﻷ@ @‪ I‬ا‪ .=#‬أو اﻹ@م ادل‬ ‫ﻳﻠﺰﻡ ﺍﺳﺘﺒﺮﺍﺀ ﺍﻷﻣﺔ ﻣﻦ ﺇﻣﺎﻡ ﻋﺎﺩﻝ ﺃﻭ ﺻﺒﻲ ﻻ ﻳﻤﻜﻦ ﻣﻨﻪ ﺍﻟﻤﺴﻴﺲ ﺃﻭ ﻣﻦ‬ ‫ﻣﺴﺘﺄﺻﻞ ﺃﻭ ﻣﻦ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ ﺃﻭ ﻣﻦ ﻣﺤﺮﻣﻬﺎ ﺑﺤﻴﺚ ﻻ ﺗﺨﺮﺝ ﻋﻠﻴﻪ ﺣﺮﺓ‬ ‫ﻛﻌﻤﻬﺎ ﺃﻭ ﺧﺎﻟﻬﺎ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻣﻠﻜﻬﺎ ﻟﻢ ﺗﺤﺮﺭ ﻟﻜﻦ ﻻ ﻳﺘﺴﺮﺍﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺗﺤﺮﺭ ﺍﻟﻤﺤﺮﻣﺔ ﺑﺎﻟﺮﺿﺎﻉ ﺇﺫﺍ ﻣﻠﻜﻬﺎ ﻭﻛﺴﺮﻳﺔ ﺃﺑﻴﻪ ﺃﻭ ﺍﺑﻨﻪ ﻭﻧﺤﻮﻫﻤﺎ ﻓﺈﻧﻪ ﻣﺤﺮﻣﻬﺎ‬ ‫ﻭﻫﻲ ﻣﺤﺮﻣﺘﻪ ﻭﻛﺄﻡ ﺯﻭﺟﺘﻪ ﺃﻭ ﺑﻨﺖ ﺯﻭﺟﺘﻪ ﻓﻔﻲ ﺫﻟﻚ ﺇﺫﺍ ﻣﻠﻜﻬﺎ ﺑﻮﺟﻪ ﺛﻢ‬ ‫ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﻣﻠﻜﻪ ﺑﻮﺟﻪ ﻣﺎ ﻓﻼ ﻳﺘﺴﺮﺍﻫﺎ ﻣﻦ ﺧﺮﺟﺖ ﺇﻟﻴﻪ ﻭﻛﺄﻣﺔ ﺣﺮﻣﺖ ﻋﻠﻴﻪ‬ ‫ﺑﺘﺴﺮﻳﻬﺎ ﻗﺒﻞ ﺍﻻﺳﺘﺒﺮﺍﺀ ﺃﻭ ﺯﻧﻰ ﺑﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﻤﻠﻜﻬﺎ ﺃﻭ ﺗﺰﻭﺟﻬﺎ ﻣﻦ ﻣﺎﻟﻜﻬﺎ ﺛﻢ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥١٨/٦‬ ‪.٥١٩‬‬ ‫‪503‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺛﻢ ﻣﻠﻜﻬﺎ ﻭﻛﺄﻣﺔ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺑﺘﺴﺮﻳﻪ ﺇﻳﺎﻫﺎ ﻭﻫﻲ ﻣﺸﺘﺮﻛﺔ ﺛﻢ ﻣﻠﻜﻬﺎ‬ ‫ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﻣﻨﻪ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺎﺋﻞ ﺑﻮﺟﻪ ﻣﺎ ﻓﻼ ﻳﺘﺴﺮﺍﻫﺎ ﻣﻦ ﺧﺮﺟﺖ ﺇﻟﻴﻪ ﺇﻻ‬ ‫ﺑﻌﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ‪.‬‬ ‫ﻭﻛﺬﺍ ﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻤﻦ ﻗﺪ ﺗﺰﻭﺝ ﺃﻣﻬﺎ ﻭﺩﺧﻞ ﻋﻠﻰ ﺃﻣﻬﺎ ﺃﻭ ﺗﺰﻭﺝ ﺑﻨﺘﻬﺎ ﻭﻟﻮ‬ ‫ﻓﺎﺭﻗﻬﺎ ﺃﻭ ﺗﺴﺮﻯ ﺑﻨﺘﻬﺎ ﺃﻭ ﺃﻣﻬﺎ ﻭﺩﺧﻞ ﻋﻠﻰ ﺃﻣﻬﺎ ﻭﻟﻮ ﻓﺎﺭﻗﻬﺎ ﺃﻭ ﺗﺤﺘﻪ ﺃﺧﺘﻬﺎ ﺃﻭ‬ ‫ﻣﻦ ﻻ ﺗﺠﺘﻤﻊ ﻣﻌﻬﺎ ﺃﻭ ﺯﻧﻰ ﺑﻤﻦ ﺗﺤﺮﻡ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺃﺣﺎﻃﺖ ﺩﻳﻮﻥ ﺍﻟﻤﻴﺖ ﺑﻬﺎ ﻓﺈﻧﻪ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﺒﻴﻌﻬﺎ‪ ،‬ﻓﻜﻴﻒ ﻳﻘﺎﻝ‪ :‬ﺩﺧﻠﺘﻪ ﻣﻦ ﻣﺤﺮﻣﻬﺎ‬ ‫ﻟﻢ ﺗﺪﺧﻞ ﻣﻠﻚ ﺍﺑﻨﻪ‬ ‫ﻓﺒﻤﻮﺗﻪ ﺧﺮﺟﺖ ﻋﻦ ﻣﻠﻜﻪ ﺇﻟﻰ ﺍﻟﻐﺮﻣﺎﺀ؟ ﻓﺎﻟﻐﺮﻣﺎﺀ ﻫﻢ ﺍﻟﺒﺎﺋﻌﻮﻥ ﻭﺇﻥ ﺑﺎﻋﻬﺎ ﺍﻻﺑﻦ‬ ‫ﻭﺍﻟﻮﺭﺛﺔ ﻓﻌﻠﻰ ﺃﻧﻬﻢ ﻭﻛﻼﺀ ﺍﻟﻐﺮﻣﺎﺀ ﻋﻠﻰ ﺍﻟﺒﻴﻊ ﻻ ﻋﻠﻰ ﺃﻧﻬﻢ ﻣﺎﻟﻜﻮﻥ؛ ﻷﻧﻬﺎ‬ ‫ﻟﻴﺴﺖ ﻣﻠﻜ ﺎ ﻟﻬﻢ ﺃﻭ ﻛﺎﻥ ﻟﻪ ﻓﻴﻬﺎ ﺷﻘﺺ‪ ،‬ﺃﻱ‪ :‬ﺑﻌﺾ ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻟﻐﻴﺮﻩ‪،‬‬ ‫ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻻﺳﺘﺒﺮﺍﺀ‪ :‬ﻫﻞ ﻫﻮ ﻣﻌﻘﻮﻝ ﺍﻟﻤﻌﻨﻰ ﻭﻫﻮ ﻃﻠﺐ ﺑﺮﺍﺀﺓ‬ ‫ﺍﻟﺮﺣﻢ ﻣﻦ ﺍﻟﻮﻟﺪ ﺃﻡ ﻏﻴﺮ ﻣﻌﻘﻮﻝ؟ ﻓﻌﻠﻰ ﺍﻷﻭﻝ‪ :‬ﻻ ﻳﻠﺰﻡ ﺍﻻﺳﺘﺒﺮﺍﺀ ﺇﻥ ﺟﺎﺀﺕ‬ ‫ﻣﻤﻦ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ ﻛﺎﺑﻦ ﺛﻤﺎﻥ ﻟﻢ ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﺘﺎﺳﻌﺔ ﻋﻠﻰ ﺍﻟﺨﻠﻒ ﻣﺘﻰ ﻳﻠﺰﻣﻪ‬ ‫ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻛﺎﻟﻤﺴﺘﺄﺻﻞ‪ ،‬ﻭﻛﺎﻟﻤﺮﺃﺓ ﻭﻟﻮ ﻟﺰﻣﺖ ﺍﻟﻌﺪﺓ ﻣﻨﻬﻢ ﻓﻲ ﺍﻟﺰﻭﺟﺔ؛ ﻓﻸﻥ ﺍﻟﻌﺪﺓ‬ ‫ﺑﺪ ﻣﻦ ﺍﻻﺳﺘﺒﺮﺍﺀ ﻣﻦ ﻫﺆﻻﺀ‪ ،‬ﻭﻓﺮﻕ ﺑﻌﺾ ﺑﻴﻦ‬ ‫ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ‬ ‫ﺯﻭﺟﺎ ﻓﺄﻟﺰﻡ ﺍﻻﺳﺘﺒﺮﺍﺀ ﻣﻨﻪ ﻛﻄﻔﻞ ﻭﻣﺴﺘﺄﺻﻞ ﻭﻣﻦ ﻻ ﻳﻜﻮﻥ ﻛﺎﻣﺮﺃﺓ‬ ‫ﻣﻦ ﻳﻜﻮﻥ ‬ ‫ﻓﻠﻢ ﻳﻠﺰﻡ‪ ،‬ﻭﺭﺧﺺ ﺑﻌﻀﻬﻢ ﺇﻥ ﺩﺧﻠﺘﻪ ﻣﻨﻬﺎ ﺃﻭ ﻣﻦ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻷﻣﻴﻦ ﺃﻱ‪ :‬ﺇﻥ ﻗﺎﻻ‪:‬‬ ‫ﺑﺪ ﻣﻦ‬ ‫ﺍﻋﺘﺪﺕ ﺃﻭ ﻃﻔﻞ ﻻ ﻳﺘﻮﻫﻢ ﻣﻨﻪ ﻣﺴﻬﺎ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭﻝ ﻻ ‬ ‫ﺍﺳﺘﺒﺮﺍﺀ‪ ،‬ﻭﻟﻮ ﻗﺎﻝ ﺍﻹﻣﺎﻡ‪ :‬ﺇﻧﻲ ﺍﺳﺘﺒﺮﻳﺘﻬﺎ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺑﺎﻋﻬﺎ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺤﻮﻩ ﻟﻢ ﻳﻠﺰﻡ‬ ‫ﺍﻻﺳﺘﺒﺮﺍﺀ ﺇﻻ ﺇﻥ ﻗﺎﻝ‪ :‬ﻟﻢ ﺃﺳﺘﺒﺮﺋﻬﺎ؛ ﻷﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺑﻴﻌﻬﺎ ﺣﺘﻰ ﻳﺴﺘﺒﺮﺋﻬﺎ ﻭﻫﻮ‬ ‫ﻣﻤﻦ ﻻ ﻳﺨﻮﻥ‪ ،‬ﻭﺯﺍﺩ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺍﻟﺘﺮﺧﻴﺺ ﻓﻲ ﺍﻟﺪﺍﺧﻠﺔ ﻣﻤﻦ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﻣﺴﻬﺎ‬ ‫ﻗﺎﻝ ﺍﻟﺒﺮﺍﺩﻱ ‪ : 5‬ﻻ ﻳﺴﺘﻤﺘﻊ ﻗﺒﻞ ﺍﻻﺳﺘﺒﺮﺍﺀ ﺑﻠﻤﺲ ﺃﻭ ﺗﻘﺒﻴﻞ ﺃﻭ ﻧﻈﺮ ﺃﻭ ﺗﺠﺮﻳﺪ‬ ‫ﻣﻦ ﺛﻴﺎﺏ‪ ،‬ﻭﺣﺮﻡ ﺫﻟﻚ‪ ،‬ﻭﻫﻲ ﻛﺎﻷﺟﻨﺒﻴﺔ ﻓﻔﻲ ﺣﺮﻣﺘﻬﺎ ﺑﺬﻟﻚ ﺧﻼﻑ ﺟﺰﻡ ﺑﻬﺎ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪504‬‬ ‫ﺣﻤﻮ ﻓﻲ ﺩﻳﻮﺍﻧﻪ ﺍﻟﻨﻈﻤﻲ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ‬ ‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺎﺝ ﻳﻮﺳﻒ ﺑﻦ ‬ ‫ﺍﻟﻤﻌﺘﻤﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺍﺳﺘﺒﺮﺍﺀ ﺇﻥ ﺩﺧﻠﺖ ﻣﻦ ﻃﻔﻞ ﻻ ﻳﻄﺄ ﻣﺜﻠﻪ ﻳﻌﻨﻲ ‬ ‫ﻃﻔﻼ‬ ‫ﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻮﻟﺪ)‪.(١‬‬ ‫ ‪ *3‬ا‪!,‬ي ! ا‪!/,M‬اء‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻮﻝ ﺛﺒﻮﺕ ﻧﺴﺐ ﻣﺘﺴﺮ ﺑﻐﻴﺮ ﺍﺳﺘﺒﺮﺍﺀ‪ ،‬ﻭﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻓﻬﻮ ﺍﺑﻦ ﻟﻪ ﺣﺮ؛ ﻷﻧﻪ ﻭﻟﺪﻩ ﻣﻦ ﺃﻣﺘﻪ ﻓﻴﻜﻮﻥ ﺍﻹﺭﺙ ﺑﻴﻨﻬﻤﺎ ﻭﺍﻟﺤﻘﻮﻕ‬ ‫ﻓﺘﺤﺮﻡ ﺍﻟﻤﺮﺃﺓ ﺑﺄﺣﺪﻫﻤﺎ ﻋﻦ ﺍﻵﺧﺮ ﻣﺜﻞ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﻻﺑﻦ ﺍﻣﺮﺃﺓ ﻓﺘﺤﺮﻡ ﻋﻠﻰ ﺍﻷﺏ‪،‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﻌﺾ‪ :‬ﻫﻮ ﻋﺒﺪ ﻳﺒﻴﻌﻪ ﺇﻥ ﺷﺎﺀ‪ ،‬ﻭﻳﻬﺒﻪ ﻭﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺑﻤﺎ ﺷﺎﺀ ﻣﻦ‬ ‫ﺍﻟﻤﻌﺎﻣﻼﺕ‪ ،‬ﻭﻫﻜﺬﺍ ﻭﻟﺪ ﺃﻣﺘﻪ ﻋﺒﺪ ﻟﻪ ﺛﺒﺖ ﻧﺴﺒﻪ ﻟﻪ ﺃﻡ ﻟﻢ ﻳﺜﺒﺖ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﺛﺒﺖ ﻓﻼ‬ ‫ﻳﺒﻴﻌﻪ ﺇﺫ ﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺑﻴﻊ ﻭﻟﺪﻩ ﻭﻻ ﺇﺭﺙ ﺑﻴﻨﻬﻤﺎ ﻭﻻ ﺣﻘﻮﻕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻻ‬ ‫ﺑﺪ ﻭﻳﻌﻄﻴﻪ ﺷﻴ ﺌﺎ ﻳﻌﻴﺶ ﺑﻪ‪.‬‬ ‫ﺗﺤﺮﻡ ﺍﻣﺮﺃﺓ ﺑﺄﺣﺪﻫﻤﺎ ﻋﻦ ﺍﻵﺧﺮ ﺃﻭ ﻳﻌﺘﻘﻪ ﻭﻻ ‬ ‫ﻭﻇﺎﻫﺮ ﺍﻟﺪﻳﻮﺍﻥ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ‪ ،‬ﻭﻻ ﺇﺭﺙ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻻ ﺣﻘﻮﻕ‪،‬‬ ‫ﻭﻻ ﺗﺤﺮﻡ ﺍﻣﺮﺃﺓ ﺑﺄﺣﺪﻫﻤﺎ ﻋﻦ ﺍﻵﺧﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﻳﻈﻬﺮ؛ ﻷﻥ ﺍﻟﻤﺲ‬ ‫ﺃﺑﺪﺍ ﺇﻻ ﻋﻠﻰ‬ ‫ﺑﻐﻴﺮ ﺍﺳﺘﺒﺮﺍﺀ ﺯﻧﺎ ﻟﻜﻦ ﻻ ﻳﺮﺟﻢ ﺑﻪ ﻭﻻ ﻳﺠﻠﺪ ﻭﻛﺬﺍ ﻫﻲ ﻭﻻ ﺗﺤﻞ ﻟﻪ ‬ ‫ﻗﻮﻝ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﻻ ﺗﺤﺮﻡ ﻋﻠﻰ ﻣﻦ ﺯﻧﻰ ﺑﻬﺎ‪ ،‬ﻓﻌﻠﻴﻪ ﻓﺘﺤﻞ ﻟﻪ ﺑﻌﺪ‬ ‫ﺍﻻﺳﺘﺒﺮﺍﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﺲ ﺍﻷﺧﻴﺮ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺃﻧﻬﺎ ﻓﻲ ﺍﻟﻌﺪﺓ ﻓﺘﺴﺮﺍﻫﺎ ﻗﺒﻠﻪ ﺣﺮﻣﺖ‬ ‫ﻭﻻ ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺇﻥ ﺧﻄﺒﻬﺎ ﻓﻴﻬﺎ ﺛﻢ ﺍﺷﺘﺮﺍﻫﺎ ﻓﻼ ﻳﺘﺴﺮﺍﻫﺎ ﻭﻛﺬﺍ ﺇﻥ ﺑﺎﻉ ﺳﺮﻳﺘﻪ‬ ‫ﻗﺒﻞ ﺍﻻﺳﺘﺒﺮﺍﺀ ﺛﻢ ﺭﺟﻌﺖ ﺇﻟﻴﻪ ﻻ ﻳﺘﺴﺮﺍﻫﺎ ﻭﺭﺧﺺ‪ ،‬ﻭﻣﻦ ﻗﺎﻟﺖ ﻟﻪ‪ :‬ﺭﺃﻳﺖ‬ ‫ﺣﻴﻀﺘﻴﻦ ﺻﺪﻗﻬﺎ ﺇﻥ ﻓﻬﻢ ﻗﻮﻟﻬﺎ ﻭﺇﻻ ﺗﺮﺟﻢ ﻟﻬﺎ ﺑﻤﻦ ﻳﻔﻬﻤﻪ ﻭﻟﻮ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺇﻥ‬ ‫ﺣﺎﻣﻼ ﺛﻢ ﻭﺿﻌﺖ ﺃﻭ ﺳﻘﻄﺖ‬‫‬‫ﺣﺎﺋﻀﺎ ﻓﻼ ﻳﻌﺪ ﺗﻠﻚ ﺍﻟﺤﻴﻀﺔ‪ ،‬ﻭﺇﻥ ﻣﻠﻜﻬﺎ‬ ‫‬‫ﺍﺷﺘﺮﺍﻫﺎ‬ ‫ﻓﺬﻟﻚ ﺍﺳﺘﺒﺮﺍﺅﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺑﻞ ﻳﻌﻴﺪ ﺍﻻﺳﺘﺒﺮﺍﺀ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥١٩/٦‬ ‪.٥٢١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٢٢/٦‬‬ ‫‪505‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ ‪2/X‬ت ا* @‪ I‬اﻷ@ ا‪a!,5‬‬ ‫ﻓﻲ ﺛﺒﻮﺕ ﻧﺴﺐ ﻣﺎ ﻭﻟﺪﺕ ﻣﻦ ﺷﺮﻳﻚ ﻓﻴﻬﺎ ﻭﻣﺎ ﻭﻟﺪﺕ ﻣﻦ ﻧﻜﺎﺡ ﻣﺎﻟﻜﻬﺎ ﺃﻭ‬ ‫ﻣﺎﻟﻚ ﺑﻌﻀﻬﺎ ﻭﻫﻲ ﺯﻭﺟﺔ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻓﻲ ﻟﺰﻭﻡ ﺍﻟﺤﺪ ﻟﻬﻤﺎ ﻗﻮﻻﻥ؛ ﻓﻤﻦ ﻟﻢ ﻳﺜﺒﺘﻪ‬ ‫ﻓﺎﻟﻮﻟﺪ ﻋﺒﺪ ﺑﻴﻨﻬﻤﺎ ﺑﻘﺪﺭ ﻧﺼﻴﺐ ﻛﻞ ﻣﻨﻬﻤﺎ ﻓﻲ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﻦ ﺃﺛﺒﺘﻪ ﻓﻠﻴﻌﻂ ﺃﺑﻮﻩ‬ ‫ﻋﺒﺪﺍ ﻭﻫﻲ ﻋﺒﺪﺍﻥ ﻭﻧﺼﻔﻬﻤﺎ ﻋﺒﺪ ﻭﻋﻠﻴﻪ ﻟﺸﺮﻳﻜﻪ‬ ‫ﻟﺸﺮﻳﻜﻪ ﻧﺼﻒ ﻗﻴﻤﺘﻪ ﻟﻮ ﻛﺎﻥ ‬ ‫ﻣﺎ ﻳﺼﻴﺮ ﻟﻪ ﻣﻦ ﺍﻟﻌﻘﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ ﻓﻠﻪ ﻧﺼﻒ ﺍﻟﻌﻘﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ‬ ‫ﻓﻴﻬﺎ ﺛﻠﺚ ﻓﺜﻠﺚ ﺍﻟﻌﻘﺮ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻗﻮﻝ ﺃﺑﻲ ﻧﺼﺮ ﻗﺎﻝ‪ :‬ﻫﻮ ﻋﺒﺪ ﻳﺒﺎﻉ‪،‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﻮﻝ ﺃﺑﻲ ﻳﺤﻴﻰ ﺍﻟﺪﺭﻓﻲ ﻭﺣﺮﻣﺖ ﻋﻠﻴﻪ ﻷﻥ ﺫﻟﻚ ﻣﻨﻪ ﺯﻧﺎ ﻻ ﻋﻠﻰ‬ ‫ﺍﻟﺸﺮﻳﻚ ﺍﻵﺧﺮ ﻭﻻ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﻓﺎﻟﺨﻠﻒ‪ ،‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ‬ ‫ﺍﻟﻤﺮﺃﺓ ﻻ ﺗﺤﺮﻡ ﻋﻠﻰ ﺯﺍﻧﻴﻬﺎ ﺣﻠﺖ ﻋﻨﺪﻩ ﻟﻠﺬﻱ ﺩﺧﻞ ﺑﻬﺎ ﺇﺫﺍ ﻣﻠﻜﻬﺎ ﻛﻠﻬﺎ ﺃﻭ ﺇﺫﺍ‬ ‫ﻣﻠﻜﻬﺎ ﻏﻴﺮﻩ ﻓﺰﻭﺟﻬﺎ ﻟﻪ)‪.(١‬‬ ‫ إذن ا ‪/‬ه ‪!,‬ي أ@‪',‬‬ ‫ﺣﺮﻡ ﺇﺫﻥ ﺳﻴﺪ ﻟﻌﺒﺪﻩ ﺑﺘﺴﺮﻱ ﺃﻣﺘﻪ‪ ،‬ﻓﺈﻥ ﺃﺫﻥ ﻭﺗﺴﺮﻯ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﻟﺰﻧﺎﻩ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺇﻥ ﻋﻠﻢ ﺑﺎﻟﺠﻤﺎﻉ‪ ،‬ﻭﺇﻥ ﺗﺎﺏ ﺍﻟﺴﻴﺪ ﻭﺗﺎﺑﺖ ﺣﻠ‪‬ﺖ ﻟﻠﺴﻴﺪ‪ ،‬ﻭﻻ‬ ‫ﻳﺠﻮﺯ ﻟﻬﺎ ﺃﻥ ﺗﻄﺎﻭﻋﻪ ﻓﻲ ﺃﻣﺮﻩ ﺑﺄﻥ ﺗﻜﻮﻥ ﺳﺮﻳﺔ ﻟﻌﺒﺪﻩ‪ ،‬ﻭﺇﻥ ﻭﻫﺒﻬﺎ ﻟﻪ‬ ‫ﻓﺘﺴﺮﺍﻫﺎ ﻟﻢ ﻳﺠﺰ ﺇﻻ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﻳﻤﻠﻚ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻟﻮ ﻣﻠﻚ ‬ ‫ﻣﺎﻻ‬ ‫ﻓﺎﺷﺘﺮﻯ ﺑﻪ ﺃﻣﺔ ﺣﻞ ﻟﻪ ﺗﺴﺮﻳﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﺫﻥ ﻟﺤﺮ ﺃﻥ ﻳﺘﺴﺮﺍﻫﺎ ﻓﻔﻌﻞ ﻓﺎﻟﻮﻟﺪ ﻟﻬﺎ‪،‬‬ ‫ﻭﻫﻠﻚ ﺍﻟﻤﻮﻟﻰ ﺑﺎﻹﺫﻥ ﻭﻟﻮ ﻟﻢ ﻳﻘﻊ ﺗﺴﺮ‪ ،‬ﻭﻻ ﻳﻬﻠﻚ ﺍﻟﻤﺄﺫﻭﻥ ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ‬ ‫ﻭﻧﺤﻮﻩ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٢٣/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٢٣/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪506‬‬ ‫ ا‪!/,M‬اء اﻷ@ ا‪!,‬اة [‪ ./‬‬ ‫ﻻ ﺗﺒﺎﻉ ﺳﺮﻳﺔ ﻭﻻ ﺗﺨﺮﺝ ﻣﻦ ﻣﻠﻚ ﺑﻮﺟﻪ ﻣﺎ ﻗﺒﻞ ﺍﺳﺘﺒﺮﺍﺀ‪ ،‬ﻭﺟﺎﺯ ﺇﻥ ﺃﻋﻠﻢ‬ ‫ﺍﻟﻤﺸﺘﺮﻱ ﺑﺄﻧﻪ ﻟﻢ ﻳﺴﺘﺒﺮﺋﻬﺎ ﻭﺇﻻ ﻓﺈﻧﻪ ﻳﺼﺢ ﺍﻟﺒﻴﻊ ﻭﺃﺛﻢ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻧﻤﺎ ﻳﻨﺒﻐﻲ‬ ‫ﻟﻤﻦ ﺍﺷﺘﺮﻯ ﻣﻦ ﺑﺎﺋﻊ ﺳﺮﻳﺘﻪ ﺃﻥ ﻳﺠﻌﻼﻫﺎ ﻋﻨﺪ ﺃﻣﻴﻦ ﺃﻭ ﺃﻣﻴﻨﺔ ﺣﺘﻰ ﺗﻨﻘﻀﻲ ﻣﺪﺓ‬ ‫ﺍﻻﺳﺘﺒﺮﺍﺀ‪ ،‬ﻭﻣﺆﻭﻧﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﻟﻤﺎﻟﻜﻬﺎ ﻋﺘﻘﻬﺎ ﻭﻣﻜﺎﺗﺒﺘﻬﺎ ﺑﻼ ﺍﺳﺘﺒﺮﺍﺀ‪،‬‬ ‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺃﻣﺔ ﺃﻭ ﺃﺧﺬﻫﺎ ﺑﺤﻖ ﻣﺎ ﻣﻦ ﺍﻟﺤﻘﻮﻕ ﻟﻜﻦ ﺑﺨﻴﺎﺭ ﻟﺸﻬﺮﻳﻦ ﺃﻭ ﺃﻗﻞ ﺃﻭ‬ ‫ﺃﻛﺜﺮ ﻛﺸﻬﺮﻳﻦ ﻭﺧﻤﺴﺔ ﺃﻳﺎﻡ ﻓﺠﻌﻠﺖ ﺑﻴﺪ ﺃﻣﻴﻦ ﺃﻭ ﺃﻣﻴﻨﺔ ﺛﻢ ﺛﺒﺖ ﺍﻟﺸﺮﺍﺀ ﻋﻨﺪ‬ ‫ﺍﻷﺟﻞ ﺃﻭ ﻗﺒﻠﻪ ﻟﺰﻣﻪ ﺷﺮﺍﺅﻫﺎ‪ ،‬ﻭﻻ ﺗﺠﺰﺋﻪ ﺍﻟﻤﺪﺓ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻨﺪ ﺍﻷﻣﻴﻦ ﺃﻭ ﺍﻷﻣﻴﻨﺔ‬ ‫ﻳﻮﻣﺎ ﺃﻭ ﺃﻛﺜﺮ؛ ﻷﻥ ﺫﻟﻚ‬ ‫ﻭﻟﻮ ﺟﺎﺀﺕ ﻓﻴﻬﺎ ﺣﻴﻀﺘﺎﻥ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺃﻭ ﺧﻤﺴﺔ ﻭﺃﺭﺑﻌﻮﻥ ‬ ‫ﻣﺤﻀﺎ ﺑﻞ ﺗﻮﻗﻴﻒ ﻟﻠﺘﺨﻴﻴﺮ ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻬﺎ ﺗﺜﺒﺖ ﻟﻪ ﻭﻻ‬ ‫‬‫ﻟﻴﺲ ﻣﻦ ﻣﺎﻟﻜﻬﺎ ﺍﺳﺘﺒﺮﺍﺀ‬ ‫ﻟﻤﺸﺘﺮﻳﻬﺎ‪ ،‬ﻭﻳﻨﺎﺳﺐ ﻫﺬﺍ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﻌﺪﺓ ﺗﻌﺒﺪ ﻻ ﻣﻌﻘﻮﻟﺔ ﺍﻟﻤﻌﻨﻰ ﻓﻬﻲ‬ ‫ﺗﺤﺘﺎﺝ ﻟﻠﻨﻴﺔ‪ ،‬ﻭﺍﻻﺳﺘﺒﺮﺍﺀ ﻛﺎﻟﻌﺪﺓ‪.‬‬ ‫ﻭﺭﺧﺺ ﻓﻲ ﺇﺟﺰﺍﺋﻬﺎ ﺇﻥ ﺗﻤﺖ ﻭﻓﻲ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﻷﻣﻴﻦ ﺃﻭ‬ ‫ﺍﻷﻣﻴﻨﺔ ﺇﻥ ﻟﻢ ﺗﺘﻢ ﻋﻨﺪﻫﻤﺎ؛ ﻷﻥ ﻣﺎﻟﻜﻬﺎ ﻗﺪ ﻋﺰﻟﻬﺎ ﻭﻗﻄﻌﻬﺎ ﻋﻦ ﻧﻔﺴﻪ ﺑﺠﻌﻠﻬﺎ ﻋﻨﺪ‬ ‫ﺍﻷﻣﻴﻦ ﺃﻭ ﺍﻷﻣﻴﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺎﺳﺐ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻌﺪﺓ ﻻ ﺗﺤﺘﺎﺝ ﻟﻠﻨﻴﺔ ﻭﺃﻧﻬﺎ ﻣﻌﻘﻮﻟﺔ‬ ‫ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﺍﻻﺳﺘﺒﺮﺍﺀ ﻛﺎﻟﻌﺪﺓ‪ ،‬ﻭﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺇﺟﺰﺍﺋﻬﺎ ﻋﻨﺪ ﺍﻷﻣﻴﻦ ﺃﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺴﻴﺪ‬ ‫ﻗﻄﻊ ﻓﺮﺍﺷﻪ ﻭﺍﺳﺘﺒﺮﺍﺀﻫﺎ ﺃﻥ ﻳﺠﻌﻠﻬﺎ ﻋﻨﺪ ﺍﻷﻣﻴﻦ ﻓﻴﺠﺰﻳﻪ ﻛﻤﺎ ﻳﺠﺰﻳﻪ ﺟﻌﻠﻬﺎ ﻋﻨﺪ‬ ‫ﺍﻟﻤﺮﺃﺓ ﺍﻷﻣﻴﻨﺔ ﻭﺇﻧﻤﺎ ﺃﺟﺰﺃ ﺫﻟﻚ ﻋﻨﺪ ﺍﻷﻣﻴﻦ؛ ﻷﻧﻪ ﺃﻣﻴﻦ ﻓﻼ ﻳﺘﻬﻢ ﺑﺰﻧﺎﻩ ﺑﻬﺎ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺗﺤﺘﺎﺝ ﺑﻌﺪ ﺍﻧﻔﺼﺎﻟﻬﺎ ﻋﻨﻪ ﺇﻟﻰ ﻣﺪﺓ ﺍﺳﺘﺒﺮﺍﺀ‪،‬‬‫ﻭﻟﻴﺴﺖ ﻣﻠﻜ ﺎ ﻟﻪ‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﺒﺎﺋﻊ‪ :‬ﻗﺪ ﺍﺳﺘﺒﺮﺃﺗﻬﺎ ﻭﻟﻴﺲ ﺑﺄﻣﻴﻦ ﺟﺪﺩ ﺍﻟﻤﺸﺘﺮﻱ ﻟﻬﺎ‪ ،‬ﻭﺃﺟﻴﺰ ﺇﻥ‬ ‫ﺻﺪﻗﻪ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٢٣/٦‬ ‪.٥٢٤‬‬ ‫‪507‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ ا‪!,Z‬اط ا  اﻻ‪!/,M‬اء‬ ‫ﻣﻦ ﺃﺭﺍﺩ ﺗﺴﺮﻱ ﺃﻣﺔ ﻓﻼ ﻳﺪﻋﻬﺎ ﺗﺨﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﺣﺘﻰ ﺗﻤﻀﻲ ﻣﺪﺓ ﺍﻻﺳﺘﺒﺮﺍﺀ‪،‬‬ ‫ﻭﺇﻥ ﻣﻠﻜﻬﺎ ﻓﻤﻜﺜﺖ ﻋﻨﺪﻩ ﻗﺪﺭﻫﺎ ﺃﻭ ﺃﻛﺜﺮ ﻭﻟﻢ ﻳﺮﺩ ﺍﺳﺘﺒﺮﺍﺀ ﺃﻭ ﻋﻨﺪ ﻏﻴﺮﻩ ﺑﻮﺩﻳﻌﺔ‬ ‫ﺃﻭ ﻋﺎﺭﻳﺔ ﺃﻭ ﻛﺮﺍﺀ ﺃﻭ ﺭﻫﻦ ﺃﻭ ﻏﺼﺐ ﺃﻭ ﻓﻲ ﺣﺎﻝ ﺷﺮﻙ ﺃﻭ ﺟﻨﻮﻥ ﺍﺳﺘﺄﻧﻒ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻗﻞ ﻓﻼ ﻳﺒﻦ‪ ،‬ﻛﺬﺍ ﻓﻲ ﺍﻷﺛﺮ‪ ،‬ﺍﺷﺘﺮﺍﻃ ﺎ ﻟﻠﻨﻴﺔ ﻓﻲ ﺍﻻﺳﺘﺒﺮﺍﺀ ﻗﻠﺖ‪ :‬ﺇﻥ ﺗﻤﺖ ﻋﻨﺪﻩ‬ ‫ﻭﻟﻮ ﺣﺎﻝ ﺷﺮﻙ ﺃﻭ ﺟﻨﻮﻥ ﺃﻭ ﻋﻨﺪ ﻣﻦ ﻻ ﻳﺘﻬﻤﻪ ﻋﻠﻴﻬﺎ ﺃﺟﺰﺃﺕ ﻭﺇﻻ ﺑﻨﻰ)‪.(١‬‬ ‫ٴ‬ ‫‪!Z‬او‪u=@ 0‬‬ ‫ @‪! I‬ى أ@ ا‪!,Z‬ا‪ 0‬ون‬ ‫ﻣﻦ ﺗﺴﺮﻯ ﺃﻣﺔ ﺍﺷﺘﺮﺍﻫﺎ ﻓﺈﺫﺍ ﺷﺮﺍﺅﻫﺎ ﻣﻨﻔﺴﺦ ﻓﺈﻥ ﻛﺎﻥ ﺍﻧﻔﺴﺎﺧﻬﺎ ﻣﻤﺎ ﻻ ﻳﻤﻴﺰﻩ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﻠﻤﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻤﻴﺰ ﺑﺎﻟﻌﻠﻢ ﺑﻞ ﺑﺎﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻷﺣﻮﺍﻝ ﻣﺸﺎﻫﺪﺓ ﺃﻭ‬ ‫ﺇﺧﺒﺎﺭﺍ ﺛﺒﺖ ﻧﺴﺒﻪ ﻭﺣﺮﻣﺖ‪ ،‬ﻭﻟﻤﺴﺘﺤﻘﻬﺎ ﻋﻘﺮ ﻭﻗﻴﻤﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺇﻋﺎﺩﺓ‬ ‫‬ ‫ﺍﻟﺘﺴﺮﻱ ﺇﺫﺍ ﻛﻤﻠﺖ ﺷﺮﻭﻃﻪ ﻭﺍﻟﻨﻜﺎﺡ ﺇﻥ ﺯﻭﺟﺖ ﻟﻪ ﺑﺄﻥ ﻟﻢ ﻳﺘﻢ ﺍﻟﺒﻴﻊ ﺇﺫ ﻟﻢ ﻳﺘﻌﻤﺪ‬ ‫ﺍﻟﺰﻧﻰ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻣﻦ ﺃﻣﻀﻰ ﻓﻌﻞ ﺍﻟﺸﺮﻳﻚ ﻓﻲ ﺍﻟﻤﺸﺘﺮﻙ ﻭﻟﻮ ﺑﺪﻭﻥ ﻣﻔﺎﻭﺿﺔ‬ ‫ﻳﺜﺒﺘﻬﺎ ﻟﻠﻤﺸﺘﺮﻱ ﻭﻳﺠﻴﺰ ﺗﺴﺮﻳﻪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻻﻧﻔﺴﺎﺥ ﻣﻤﺎ ﻳﻤﻴﺰﻭﻧﻪ ﺑﺎﻟﻌﻠﻢ ﻛﺎﺧﺘﻼﻝ ﺷﺮﻁ ﻓﻲ ﺑﻴﻊ ﻣﺜﻞ ﺃﻥ‬ ‫ﺍﻧﻔﺴﺎﺧﺎ ﻭﺍﻧﻔﺴﺎﺥ ﺃﻋﻢ ﻣﻨﻪ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ‬ ‫‬‫ﺃﻳﻀﺎ‬ ‫ﻳﺒﻴﻌﻬﺎ ﺑﺄﻣﺘﻴﻦ ﻧﺴﻴﺌﺔ ﻓﺈﻥ ﺍﻟﺮﺑﺎ ﻳﺴﻤﻰ ‬ ‫ﻳﺒﻴﻌﻬﺎ ﻭﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻟﻌﻘﺪ ﺃﻥ ﻳﺤﺮﺯﻫﺎ ﺳﻨﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻋﻠﻰ ﻗﻮﻝ ﻓﺴﺦ ﺍﻟﺒﻴﻊ‬ ‫ﻭﺍﻟﺸﺮﻁ‪ ،‬ﻭﻛﺒﻴﻊ ﻷﺟﻞ ﻣﺠﻬﻮﻝ ﻭﻛﻜﻮﻧﻬﺎ ﻣﻦ ﺭﺑﺎ ﻣﺜﻞ ﺃﻥ ﺗﺒﺎﻉ ﺑﺄﺧﺮﻯ ﺃﻭ ﺑﻌﺒﺪ‬ ‫ﺑﻼ ﺣﻀﻮﺭ ﻭﺍﺧﺘﻼﻝ ﺍﻟﺸﺮﻁ ﻫﻮ ﻣﻦ ﻣﺠﻬﻮﻝ ﺍﻟﺘﺤﺮﻳﻢ ﻓﻔﻲ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﻗﻮﻻﻥ‬ ‫ﺍﻟﺜﺒﻮﺕ ﻭﻋﺪﻣﻪ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﻌﺪﻣﻪ ﻭﺟﻬﻪ ﺃﻧﻪ ﻻ ﺟﻬﻞ ﻭﻻ ﺗﺠﺎﻫﻞ ﻓﻲ ﺍﻹﺳﻼﻡ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ ﻋﻨﺪ ﺃﺑﻲ ﺯﻛﺮﻳﺎﺀ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺜﺒﻮﺕ ﺇﺫ ﻟﻢ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﺰﻧﻰ ﻭﻟﻮ‬ ‫ﻛﻔﺮ ﺇﺫ ﻟﻢ ﻳﻌﺬﺭ ﻓﻲ ﺍﻟﺠﻬﻞ‪ ،‬ﻭﺣﺮﻣﺖ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻟﻴﺴﻮﺍ ﻛﻠﻬﻢ ﻋﻠﻤﺎﺀ‪ ،‬ﻓﻠﻴﺲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٢٥/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪508‬‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺩﺧﻞ‬ ‫ﺩﺧﻮﻟﻪ ﻋﻠﻴﻬﺎ ﻣﻔﻮ ﺗﺎ ﻟﻬﺎ ﻋﻨﻪ ﺇﺫ ﻻ ﻋﻠﻢ ﻟﻪ ﺑﺤﺮﻣﺘﻬﺎ‬ ‫ﻋﻠﻰ ﺭﺳﻢ ﺍﻟﺰﻧﻰ ﻓﺘﺤﺮﻡ ﺑﻪ‪ ،‬ﻭﻛﻞ ﻧﻜﺎﺡ ﺍﻧﻔﺴﺦ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻌﻨﺪﻧﺎ‬ ‫ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻃﻼﻕ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻳﺠﺒﺮ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﻄﻠﻖ ﻣﺮﺍﻋﺎﺓ ﻟﻤﻦ ﻗﺎﻝ‬ ‫ﺑﺼﺤﺘﻪ‪ ،‬ﻭﻳﻌﺪ ﻋﻠﻴﻪ ﺑﺎﺋ ﻨﺎ ﻭﻻ ﺇﺭﺙ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﺃﻣﺎ ﻋﻨﺪﻫﻢ ﻓﻴﺮﺙ ﻛﻞ ﻣﻨﻬﻤﺎ ﺍﻵﺧﺮ‬ ‫ﻣﺎ ﻟﻢ ﻳﻄﻠﻖ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﻨﻔﺴﺦ ﺑﺎﺗﻔﺎﻕ ﻓﻼ ﻳﺤﺘﺎﺝ ﻟﻄﻼﻕ)‪.(١‬‬ ‫ @‪! I‬ى أ@ ‪! Q3/‬ة‬ ‫ﻻ ﻋﺬﺭ ﻓﻲ ﺟﻬﻞ ﻣﻊ ﻣﻘﺎﺭﻓﺔ‪ ،‬ﻓﻤﻦ ﺗﺴﺮﻯ ﺃﻣﺔ ﻓﺈﺫﺍ ﻫﻲ ﺣﺮﺓ ﻋ ﺬ ﺭ؛ ﻷﻥ ﺫﻟﻚ‬ ‫ﻣﻦ ﻣﺠﻬﻮﻝ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺛﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻓﻲ ﺗﺰﻭﺟﻪ ﺑﻬﺎ ﻗﻮﻻﻥ‪ ،‬ﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺟﻮﺍﺯﻩ ﺇﻥ‬ ‫ﻛﺎﻧﺖ ﻃﻔﻠﺔ ﻭﻟﻬﺎ ﺻﺪﺍﻕ ﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﻭﺇﻥ ﻋﻠﻤﺖ ﺃﻧﻬﺎ ﺣﺮﺓ ﺃﻭ ﻣﻐﺼﻮﺑﺔ ﺃﻭ‬ ‫‬ ‫ﺳﺒﻴﻼ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺗﻘﻌﺪ ﻛﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﻫﻮ‬ ‫ﻣﺴﺮﻭﻗﺔ ﻓﻼ ﺗﺘﺰﻳﻦ ﻟﻪ ﻭﻻ ﺗﺠﻌﻞ ﻟﻪ‬ ‫ﺃﻳﻀﺎ ﺩﺍﻓﻌﺘﻪ ﺃﺷﺪ ﺍﻟﺪﻓﻊ ﻭﻗﺎﺗﻠﺘﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺍﺷﺘﺮﻳﺘﻚ ﻣﻦ ﻣﻮﻻﻙ ﻓﻼ ﺗﺼﺪﻗﻪ ﺑﻼ‬ ‫‬ ‫ﺑﻴﺎﻥ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻝ ﻟﻬﺎ ﻣﻮﻻﻫﺎ‪ :‬ﺳﻴﺮﻱ ﻣﻊ ﺳﻴﺪﻙ ﻭﻟﻢ ﻳﻘﻞ‪ :‬ﺑﻌﺘﻚ ﻟﻪ‪ ،‬ﻭﻣﻦ‬ ‫ﻳﻤﺲ ﺃﻣﺘﻪ ﻣﻦ ﻃﻔﻮﻟﻴﺔ ﺣﺘﻰ ﺑﻠﻐﺖ ﻭﻫﻮ ﻳﺮﺑﻴﻬﺎ ﻓﻘﺎﻝ ﻟﻬﺎ‪ :‬ﺃﻧﺎ ﻣﻮﻻﻙ ﻓﻼ ﺗﺠﻌﻞ‬ ‫‬ ‫ﺳﺒﻴﻼ ﺇﻥ ﻟﻢ ﺗﻌﻠﻢ ﺫﻟﻚ ﺇﻻ ﻣﻦ ﻗﻮﻟﻪ‪ ،‬ﻭﺭﺧﺺ ﺇﻥ ﺻﺪﻗﺘﻪ‪ ،‬ﻭﻣﻦ ﺃﻣﺮ‬‫ﻟﻪ ﺇﻟﻴﻬﺎ‬ ‫‬ ‫ﺭﺟﻼ ﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻪ ﺃﻣﺔ ﻓﺄﺗﺎﻩ ﺑﺄﻣﺔ ﻓﺪﻓﻌﻬﺎ ﺇﻟﻴﻪ ﻭﺳﻜﺖ؛ ﻓﻼ ﻳﻘﺮﺑﻬﺎ ﺣﺘﻰ ﻳﻌﻠﻢ‬ ‫ﺑﺎﻟﺸﺮﺍﺀ ﻟﻪ ﺑﺈﻗﺮﺍﺭ ﺭﺑﻬﺎ ﺃﻭ ﺑﻴﻨﺔ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻤﻬﺎ ﻟﻪ ﻭﻻ ﻳﻌﺮﻓﻪ ﻓﻠﻪ ﺗﺴﺮﻳﻬﺎ)‪.(٢‬‬ ‫ !ي اﻷ@ ا   ﱠ!ة‬ ‫ﻣﻦ ﺩﺑﺮ ﺃﻣﺔ ﻟﺸﻬﺮﻳﻦ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺑﻌﺪ ﻣﻮﺗﻪ ﻓﻠﻪ ﺗﺴﺮﻳﻬﺎ ﻻ ﺇﻥ ﺩﺑﺮﻫﺎ ﺇﻟﻰ‬ ‫ﻣﻮﺗﻪ ﻟﺠﻮﺍﺯ ﺃﻥ ﻳﻤﻮﺕ ﺣﺎﻝ ﺍﻟﺠﻤﺎﻉ ﻓﻴﻜﻮﻥ ﻓﺮﺟﻪ ﻭﻫﻮ ﻣﻴﺖ ﻓﻲ ﻓﺮﺝ ﺍﻣﺮﺃﺓ ﺣﺮﺓ‬ ‫ﺧﺎﺭﺟﺔ ﺑﻤﻮﺗﻪ ﻋﻦ ﺣﻜﻢ ﺍﻟﺘﺴﺮﻱ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﺍﻟﺤﻲ ﻻ ﻳﺘﻠﺬﺫ ﻣﻦ ﺍﻟﻤﻴﺖ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٢٥/٦‬ ‪.٥٢٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٢٩/٦‬‬ ‫‪509‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ﺳﻴﻤﺎ ﻭﻗﺪ ﺯﺍﻝ ﻣﺎ ﻳﺤﻞ ﺑﻪ ﻟﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺬﺕ‬‫ﻭﺣﺮﻣﺔ ﺍﻟﻤﻮﺗﻰ ﻛﺤﺮﻣﺔ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﻻ ‬ ‫ﺑﻪ ﻛﺎﻥ ﺯﻧﺎ ﻭﺇﻥ ﺗﺮﻛﺘﻪ ﻓﻲ ﻓﺮﺟﻬﺎ ﻓﻜﺬﻟﻚ ﺃﻭ ﻣﻮﺗﻬﺎ ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻄﺄﻫﺎ ﻣﻴﺘﺔ ﻇﺎ ‪‬ﻧﺎ‬ ‫ﺃﻧﻬﺎ ﻧﺎﺋﻤﺔ ﺃﻭ ﺳﻜﺮﻯﻛﺬﺍ ﻗﻴﻞﻭﻓﻴﻪ ﻧﻈﺮ؛ ﻷﻥ ﻫﺬﺍ ﻣﺤﺘﻤﻞ ﻓﻲ ﺍﻟﻤﺪﺑﺮﺓ ﻣﻄﻠﻘﺎ‬ ‫ﻭﻓﻲ ﻏﻴﺮﻫﺎ ﻭﻭﻁﺀ ﺍﻟﻤﻴﺘﺔ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻧﻌﻢ‪ :‬ﻻ ﻳﺤﺴﻦ ﻭﻁﺀ ﺍﻟﻨﺎﺋﻤﺔ‬ ‫ﻟﻌﻠﻬﺎ ﻣﻴﺘﺔ‪ ،‬ﻭﻟﺌﻼ ﺗﻔﻮﺗﻬﺎ ﺍﻟﻠﺬﺓ ﻭﻟﺘﻐﺘﺴﻞ ﺇﺫ ﻳﻤﻜﻦ ﺃﻥ ﻻ ﺗﺼﺪﻗﻪ ﺇﻥ ﻟﻢ ﺗﺴﺘﻴﻘﻆ‪،‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻻ ﻳﻤﻨﻊ ﺗﺴﺮﻳﻬﺎ ﺇﻥ ﺩﺑﺮﻫﺎ ﺇﻟﻰ ﻣﻮﺗﻬﺎ ﺃﻭ ﻣﻮﺗﻪ؛ ﻷﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﻤﺪﺑﺮﺓ ﺇﻟﻰ ﺷﻬﺮ ﺃﻭ ﺷﻬﺮﻳﻦ‬‫‬ ‫ﺁﻧﻔﺎ ﻟﻠﻤﻨﻊ ﻏﻴﺮ ﻣﻌﺘﺎﺩﺓ‪ ،‬ﻭﻷﻧﻬﺎ ﻗﺪ ﺗﻮﺟﺪ ‬ ‫ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺃﺟﻴﺰ ﺍﻟﺘﺴﺮﻱ ﺇﻟﻰ ﺷﻬﺮﻳﻦ ﺑﻌﺪ ﻣﻮﺗﻪ)‪.(١‬‬ ‫ @‪! I‬ى أ@ @‪!,5‬اة ‪2G@ Q3/‬‬ ‫ﻣﻦ ﺗﺴﺮﻯ ﻣﺸﺘﺮﺍﺓ ﺃﻭ ﻧﺤﻮﻫﺎ ﻛﻤﻮﻫﻮﺑﺔ ﻓﻮﻟﺪﺕ ﻟﻪ ﻓﺈﺫﺍ ﻫﻲ ﻣﻐﺼﻮﺑﺔ ﺃﻭ‬ ‫ﻣﺴﺮﻭﻗﺔ ﻓﺄﺧﺬﻫﺎ ﺭﺑﻬﺎ ﺛﺒﺖ ﺍﻟﻨﺴﺐ ﻭﺭﺟﻊ ﺇﻟﻴﻪ ﺍﻟﺜﻤﻦ ﻭﻟﺰﻡ ﻟﻪ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﻌﻘﺮ‬ ‫ﻭﻗﻴﻤﺔ ﻣﺎ ﻭﻟﺪﺕ‪ ،‬ﻳﻌﻄﻴﻬﺎ ﺇﻳﺎﻩ ﺍﻟﺬﻱ ﺗﺴﺮﺍﻫﺎ ﻭﺭﺟﻊ ﺑﻪ ﻋﻠﻰ ﺍﻟﻐﺎﺻﺐ ﺃﻭ ﺍﻟﺴﺎﺭﻕ‬ ‫ﻭﻓﻲ ﺣﺮﻣﺘﻬﺎ ﻟﻸﺑﺪ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻭﻣﺴﺄﻟﺔ ﺍﻟﺘﺪﺑﻴﺮ ﻗﺒﻠﻬﺎ ﻗﻮﻻﻥ‪ ،‬ﻭﻫﻜﺬﺍ ﺣﻴﺚ‬ ‫ﻟﻢ ﻳﺘﻌﻤﺪ ﺍﻟﺰﻧﻰ ﻭﺣﺮﻣﺖ ﺇﻥ ﻣﺴﻬﺎ ﺃﻭ ﻓﻌﻞ ﻣﺎ ﺗﺤﺮﻡ ﺑﻪ ﺍﻷﺟﻨﺒﻴﺔ ﺑﻌﺪ ﻇﻬﻮﺭ‬ ‫ﺍﻟﺘﺪﺑﻴﺮ ﺃﻭ ﺍﻟﻐﺼﺐ ﺃﻭ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﺇﻻ ﻣﺎ ﺗﺒﻴﻦ ﺃﻧﻪ ﻣﻦ ﻧﻜﺎﺡ ﺑﻌﺪ ﺍﻟﻈﻬﻮﺭ ﻓﻼ ﻳﺜﺒﺖ‬ ‫ﻧﺴﺒﻪ ﻓﻴﺄﺧﺬﻩ ﺭﺑﻬﺎ ﺭﻗ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﻣﻮﺟﺐ ﻋﻘﺮ ﺇﻻ ﺑﻌﺪ ﺍﻟﻈﻬﻮﺭ ﻟﺰﻣﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺮﺟﻊ ﺑﻪ ﻋﻠﻰ ﻏﺎﺻﺐ ﺃﻭ ﺳﺎﺭﻕ)‪.(٢‬‬ ‫ ا‪!/,M‬اءاﻷ@ ا‪  ,‬و‪ &X H‬ا‪!,Z‬ا‪0‬‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺃﻣﺔ ﺛﻢ ﺍﺷﺘﺮﺍﻫﺎ ﻟﻢ ﻳﻠﺰﻣﻪ ﺍﺳﺘﺒﺮﺍﺅﻫﺎ؛ ﻷﻥ ﺍﻟﻤﺎﺀ ﻟﻪ ﻭﺍﻟﻮﻟﺪ ﻟﻪ‬ ‫ﻭﻟﻴﺸﻬﺪ ﻋﻠﻰ ﺍﻟﺘﺴﺮﻱ؛ ﻷﻥ ﺃﻭﻻﺩﻩ ﻣﻨﻬﺎ ﻗﺒﻞ ﺷﺮﺍﺋﻪ ﺇﻳﺎﻫﺎ ﻋﺒﻴﺪ ﻟﻤﻮﻻﻫﺎ ﻭﺑﻌﺪﻩ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٢٩/٦‬ ‪.٥٣٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٣٣/٦‬ ‪.٥٣٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪510‬‬ ‫ﺃﺣﺮﺍﺭ ﻓﻴﻤﺎ ﻗﺎﻝ ﺑﻌﺾ‪ ،‬ﻭﻋﺒﻴﺪ ﻟﻪ ﻻ ﻳﺒﻴﻌﻬﻢ ﻓﻴﻤﺎ ﻗﺎﻝ ﺑﻌﺾ‪ ،‬ﻓﻤﺎ ﻭﻟﺪ ﺑﻌﺪ‬ ‫ﺍﻟﺘﺴﺮﻱ ﺑﺴﺘﺔ ﺃﺷﻬﺮ ﺣﺮ ﺇﻥ ﻟﻢ ﻳﺘﺒﻴﻦ ﺃﻧﻪ ﺳﺎﺑﻖ‪ ،‬ﻭﻣﺎ ﺗﺒﻴﻦ ﺳﺒﻘﻪ ﺃﻭ ﻭﻟﺪ ﻗﺒﻞ ﺍﻟﺴﺘﺔ‬ ‫ﻋﺒﺪ ﻟﻠﺴﻴﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮ ﺍﻟﺸﺮﺍﺀ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻤﻠﻚ‪ ،‬ﻭﺇﻥ ﻣﻠﻚ ﺑﻌﻀﻬﺎ ﻟﻢ‬ ‫ﻳﺠﺰ ﻟﻪ ﻭﻃﺆﻫﺎ ﻻﻧﻔﺴﺎﺥ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻋﺪﻡ ﺟﻮﺍﺯ ﺗﺴﺮﻱ ﻣﺸﺘﺮﻛﺔ)‪.(١‬‬ ‫ ‪ *3‬و @‪ I‬أ‪',!M r,8‬‬ ‫ﻣﻦ ﺃﻋﺘﻖ ﺳﺮﻳﺘﻪ ﺛﻢ ﺃﺗﺖ ﺑﺄﻭﻻﺩ ﻓﻬﻮ ﻛﺬﻟﻚ ﺍﻟﺬﻱ ﻟﻢ ﻳﺸﻬﺪ ﻋﻠﻰ ﺍﻟﺘﺴﺮﻱ‬ ‫ﺑﻌﺪ ﺯﻭﺟﻴﺘﻪ‪ ،‬ﺃﻭ ﻓﺤﻜﻤﻪ ﻛﺬﻟﻚ ﺍﻟﺤﻜﻢ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ‬ ‫ﻭﺗﺮﻛﻬﺎ ﻟﻮﺍﺭﺛﻪ ﺛﻢ ﺃﺗﺖ ﺑﻬﻢ ﻓﻜﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺨﻠﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﻣﺎ ﺃﺗﺖ ﺑﻪ ﺩﻭﻥ‬ ‫ﺳﺘﺔ ﺃﺷﻬﺮ ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﻇﺎﻫﺮ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻻ ﻳﻠﺰﻣﻪ ﺇﻻ ﻣﺎ ﺃﺗﺖ ﺑﻪ ﺩﻭﻧﻬﺎ ﺇﻥ‬ ‫ﻣﺤﺮﻣﺎ ﻟﻪ ﺃﻭ ﺑﺎﻋﻬﺎ ﻟﺮﺟﻞ ﻓﻤﺴﻬﺎ ﺛﻢ ﻓﺴﺨﺖ ﺃﻭ ﺯﻭﺟﻬﺎ ﻟﻪ ﻓﻔﺴﺪ‬ ‫‬‫ﺧﺮﺟﺖ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻛﺬﺍ ﻓﻴﻪ)‪.(٢‬‬ ‫ ‪ *3‬أوﻻد @‪ I‬ا‪ Q/G,+‬أو ‪Q!0‬‬ ‫ﻟﺰﻡ ﺍﻟﺮﺟﻞ ﻧﺴﺐ ﻣﻦ ﺍﻏﺘﺼﺒﺖ ﺃﻭ ﻫﺮﺑﺖ ﻣﺎ ﺃﺗﺖ ﺑﻪ ﺩﻭﻥ ﺳﺘﺔ ﺃﺷﻬﺮ‪،‬‬ ‫ﻭﻣﺎ ﻓﻮﻕ ﺫﻟﻚ ﻋﺒﻴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺰﻣﻪ ﻛﻞ ﻣﺎ ﺃﺗﺖ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺜﺒﻮﺕ ﺍﻟﻨﺴﺐ‬ ‫‬ ‫ﺗﻨﺰﻳﻼ ﻟﻪ ﻣﻨﺰﻟﺔ ﺍﻟﻤﺴﺘﺤﻞ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺑﻌﻀﻨﺎ ﻭﻣﺎﻟﻚ ﻓﻲ ﺭﻭﺍﻳﺔ‬ ‫ﻟﻠﻐﺎﺻﺐ‬ ‫ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻬﺎﺭﺑﺔ ﻋﻦ ﺯﻭﺟﻬﺎ ﺇﻟﻰ ﺭﺟﻞ ﻭﺍﻧﻘﻄﻊ‬ ‫ﻭﻁﺀ ﺍﻟﺰﻭﺝ‪ ،‬ﺑﻞ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻭﺍﺑﻦ ﻋﺒﺎﺩ ﺭﺃﻭﺍ ﺃﻥ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ‬ ‫ﻣﻄﻠﻘﺎ ﻭﻟﻮ ﺗﻌﺪﺩ ﻭﻟﻢ ﻳﻜﻦ ﻭﻁﺀ ﻣﻦ ﺍﻟﺰﻭﺝ ﺳﻮﺍﺀ ﻏﺼﺒﺖ ﺃﻭ ﻫﺮﺑﺖ ﺃﻭ ﻛﺎﻥ‬ ‫ﻏﻴﺮ ﺫﻟﻚ ﻓﺈﻥ ﺃﺗﺖ ﺑﻮﻟﺪﻳﻦ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺑﻄﻦ ﺑﻤﻌﻨﻰ ﺃﻧﻬﺎ ﻭﻟﺪﺗﻬﻤﺎ ﺑﻤﺮﺓ‬ ‫ﻣﺘﺼﻠﻴﻦ ﺃﻭ ﻓﻲ ﻣﺸﻴﻤﺔ ﻭﺍﺣﺪﺓ ﻗﺒﻞ ﺗﻤﺎﻡ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻤﻮﺕ ﺛﺒﺖ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٣٤/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٣٥/٦‬‬ ‫‪511‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ﻧﺴﺒﻬﻤﺎ ﻣﻦ ﺍﻟﻤﻴﺖ ﺍﺗﻔﺎﻗﺎ ﺇﺫ ﻫﻤﺎ ﺑﻤﻨﺰﻟﺔ ﻭﻟﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺑﻌﺪ ﺍﻟﺘﻤﺎﻡ ﺑﺪﻭﻥ‬ ‫ﺗﺤﺮﻙ ﻗﺒﻞ ﺗﻤﺎﻡ ﺃﺭﺑﻌﺔ ﻓﺨﻼﻑ)‪.(١‬‬ ‫ ‪ *3‬و اﻷ@ ا‪ ,‬ا[‪ ,‬ا‪2‬ر‪X‬‬ ‫ﺇﻥ ﺍﻗﺘﺴﻤﻬﺎ‪ ،‬ﻭﺭﺛﺘﻪ ﺃﻱ‪ :‬ﺃﻭﻗﻌﻮﺍ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺴﻤﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻓﻴﻬﺎ‬ ‫ﺗﺴﻤﻴﺔ ﺃﻭ ﻟﻤﺘﻌﺪﺩ ﻣﻨﻬﻢ ﺃﻭ ﻛﺎﻧﺖ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻓﻤﺎ ﺃﺗﺖ ﺑﻪ ﺩﻭﻥ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ‬ ‫ﺣﺮﺍ ﻳﺮﺙ ﻣﻊ ﺳﺎﺋﺮ ﺍﻟﻮﺭﺛﺔ‬ ‫ﻳﻮﻡ ﺍﻟﻘﺴﻤﺔ ﻟﺰﻣﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﺰﻡ ﺍﻟﻤﻮﺭﺙ ﻭﻛﺎﻥ ﺍﺑ ﻨﺎ ﻟﻪ ‪‬‬ ‫ﻻ ﻣﺎ ﺃﺗﺖ ﺑﻪ ﻣﻦ ﺑﻌﺪ ﺍﻟﺴﺘﺔ ﺍﻟﻤﺤﺴﻮﺑﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﺍﻟﻘﺴﻤﺔ ﻓﺈﻧﻪ ﻭﻟﺪ‬ ‫ﺃﻣﺔ ﻭﻋﺒﺪ ﻟﻤﻦ ﺻﺎﺭﺕ ﻟﻪ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻥ ﻟﻤﺘﻌﺪﺩ ﻓﺒﻴﻨﻬﻢ‪ ،‬ﻭﺇﻥ ﻟﻮﺍﺣﺪ ﻭﺍﺳﺘﺸﻬﺪ‬ ‫ﺑﺘﺴﺮ ﻓﻠﻪ‪.‬‬ ‫ﻭﻛﺬﺍ ﺇﻥ ﻭﺭﺛﻬﺎ ﻭﺍﺣﺪ ﺑﺄﻥ ﻟﻢ ﻳﻜﻦ ﻭﺍﺭﺙ ﺳﻮﺍﻩ ﻓﻤﺎ ﻭﻟﺪﺕ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺍﻟﻤﻮﺭﺙ ﺩﻭﻧﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺩﻭﻥ ﺍﻟﺴﺘﺔ ﻟﺰﻣﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﺰﻡ ﺍﻟﻤﻮﺭﺙ ﻻ ﻣﺎ ﻓﻮﻗﻬﺎ ﻓﺈﻧﻪ ﻭﻟﺪ‬ ‫ﺃﻣﻪ ﻭﻋﺒﺪ ﻟﻬﺬﺍ ﺍﻟﻮﺍﺭﺙ ﻭﻻ ﺗﻐﻔﻞ ﻋﻦ ﺃﻥ ﻣﺎ ﺗﺤﺮﻙ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ ﻭﻟﻮ‬ ‫ﻭﻟﺪ ﻟﻌﺎﻡ ﻫﻮ ﻣﺜﻞ ﻣﺎ ﻭﻟﺪ ﻓﻲ ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻓﺈﻥ ﺗﺤﺮﻙ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﻳﻮﻡ‬ ‫ﺍﻟﻤﻮﺕ ﻓﻬﻮ ﻟﻠﻤﻴﺖ ﻭﻟﻮ ﻭﻟﺪ ﻟﺴﻨﺔ ﻣﻦ ﺍﻟﻘﺴﻤﺔ)‪.(٢‬‬ ‫ ‪ I@ *3‬أ‪ ' Q‬ا!  ا‪ /‬أو ا‪#‬ﻼق‬ ‫ﻣﻦ ﺑﺎﻉ ﺳﺮﻳﺔ ﺑﻌﺪ ﺍﺳﺘﺒﺮﺍﺀ ﺃﻭ ﻃﻠﻖ ﺯﻭﺟﺔ ﺗﻄﻠﻴﻘﺎﺕ ﺛﻼﺛﺎ ﻓﻜﺎﻧﺖ ﺗﺄﺗﻲ‬ ‫ﺑﺄﻭﻻﺩ ﻟﺰﻣﻮﻩ ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﺒﻴﻊ ﻟﻠﺴﺮﻳﺔ ﺃﻭ ﻃﻼﻕ ﻟﻠﺰﻭﺟﺔ ﻭﻻ ﻳﻠﺰﻣﻪ‬ ‫ﺑﻌﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﺑﻌﺪ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﺬﻟﻚ ﺇﻻ ﻣﺎ ﺃﺗﺖ ﺑﻪ ﺩﻭﻥ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﻳﻮﻡ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﻓﻤﺮﺍﺩﻫﻢ ﺑﻤﺎ ﺩﻭﻥ ﺍﻟﺴﺘﺔ ﻣﺎ ﻟﻢ ﻳﺨﺮﺝ ﻋﻦ ﺍﻟﺴﻨﺔ ﺑﺒﻄﻨﻬﺎ ﺩﻭﻥ ﺃﺭﺑﻌﺔ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٣٥/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٣٥/٦‬ ‪.٥٣٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪512‬‬ ‫ﺃﺷﻬﺮ ﻭﺃﻳﺎﻡ ﻋﺸﺮﺓ ﻛﺎﺋﻨﺔ ﻛﺬﻟﻚ ﻓﻲ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺪﻭﻥ ﺻﺎﺩﻕ ﺑﺎﻟﺴﺒﻖ‬ ‫ﻭﺑﺎﻟﻤﻘﺎﺭﻧﺔ)‪.(١‬‬ ‫ أ[‪@ .‬ة ‪ .6‬وأ‪!fa‬ه‬ ‫ﺍﻟﻤﺸﻬﻮﺭ ﺃﻥ ﺍﻟﻤﻄﻠﻘﺔ ﺃﻭ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺇﻥ ﺃﺗﺖ ﺑﻮﻟﺪ ﻭﺍﺩ‪‬ﻋﺘﻪ ﻣﻦ‬ ‫ﺯﻭﺟﻬﺎ ﻟﺤﻘﻪ ﺇﻟﻰ ﺣﻮﻟﻴﻦ ﻣﻦ ﻳﻮﻡ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﻟﺘﻮﻓﻲ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻟﻢ ﻳﻬﻞ ﺍﻟﺜﺎﻟﺚ‬ ‫ﻣﺎ ﻟﻢ ﺗﺘﺰﻭﺝ ﻭﺇﻥ ﺃﻧﻜﺮ ﻫﻮ ﻓﻲ ﺻﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺃﻭ ﻭﺭﺛﺘﻪ ﻓﻲ ﺻﻮﺭﺓ ﺍﻟﺘﻮﻓﻲ‪،‬‬ ‫ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﻓﻠﺰﻭﺟﻬﺎ ﺇﻻ ﻣﺎ ﺗﺤﺮﻙ ﻗﺒﻞ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﺓ‪ ،‬ﺃﻭ ﻭﻟﺪﺗﻪ ﻗﺒﻞ‬ ‫ﺍﻟﺴﺘﺔ ﻓﻠﻸﻭﻝ‪ ،‬ﻭﺇﻥ ﺗﺤﺮﻙ ﻗﺒﻞ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﺓ ﻣﻦ ﻳﻮﻡ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﻟﺘﻮﻓﻲ‬ ‫ﻋﺎﻣﺎ ﺃﻭ ﺃﻛﺜﺮ ﺇﻻ ﺇﻥ ﺗﺒﻴﻦ ﺃﻧﻪ ﺃﺳﻘﻄﺘﻪ ﺃﻭ‬ ‫ﻓﻠﻪ ﻭﻟﻮ ﻟﺒﺚ ﻓﻲ ﺑﻄﻨﻬﺎ ﻋﺸﺮﻳﻦ ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﺤﻤﻞ ﺳﻨﺘﺎﻥ ﻭﻫﻮ ﻗﻮﻝ‬ ‫‬‫ﻣﺸﻬﻮﺭﺍ‬ ‫‬‫ﻣﺎﺕ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ‬ ‫ﺍﻟﺠﻤﻬﻮﺭ ﻭﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻭﻋﺎﺋﺸﺔ ^ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﻫﻞ ﺍﻟﺮﺃﻱ ﻭﻫﻮ‬ ‫ﺍﻟﻤﻌﻤﻮﻝ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﺍﻟﻈﺎﻫﺮﻱ‪ :‬ﺃﻛﺜﺮﻩ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ‬ ‫ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻓﻼ ﻳﻠﺤﻖ ﺑﻪ ﻣﺎ ﺟﺎﺀ ﺑﻌﺪﻫﺎ ﺇﻻ ﺇﻥ ﺗﺤﺮﻙ ﻗﺒﻞ ﺍﻷﺭﺑﻌﺔ‬ ‫ﻭﺍﻟﻌﺸﺮﺓ‪ ،‬ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺤﻜﻢ ﺍﻟﺤﺠﺎﺯﻱ‪ :‬ﺃﻛﺜﺮﻩ ﺳﻨﺔ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺃﺭﺑﻊ ﺳﻨﻴﻦ‪.‬‬ ‫ﻭﻋﻦ ﻣﺎﻟﻚ‪ :‬ﺧﻤﺲ ﺳﻨﻴﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ‪ :‬ﻳﻠﺤﻖ ﺑﻪ ﺇﻟﻰ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﺎﻟﻄﻼﻕ ﻓﻲ ﺻﻮﺭﺗﻪ ﺃﻡ ﻻ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻘﻮﺏ‬ ‫ﻳﻮﺳﻒ ﺑﻦ ﺧﻠﻔﻮﻥ‪ :‬ﻛﻞ ﻣﻄﻠﻘﺔ ﺃﻭ ﻣﻴﺘﺔ‪ ،‬ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ‪ ،‬ﻣﺴﻠﻤﺔ ﺃﻭ ﻛﺘﺎﺑﻴﺔ ﻭﻃﺌﺖ‬ ‫ﺑﻨﻜﺎﺡ ﺃﻭ ﻣﻠﻚ ﻳﻤﻴﻦ ﻓﺴﺒﻴﻠﻬﺎ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﺧﺘﻼﻓﻬﻢ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٣٦/٦‬ ‪.٥٣٧‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٣٧/٦‬ ‪ ،٥٣٨‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ‪.٩٧/٨‬‬ ‫‪513‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ ‪ *3‬و @‪ 0/M I‬ا‪2a!5‬ن‬ ‫ﺇﻥ ﺳﺒﻰ ﺍﻟﻤﺸﺮﻛﻮﻥ ﺯﻭﺟﺔ ﺃﻭ ﺳﺮﻳﺔ ﻓﻮﻟﺪﺕ ﻋﻨﺪﻫﻢ ﻓﻼ ﻳﻠﺤﻖ ﺍﻟﻮﻟﺪ ﺑﺎﻟﺰﻭﺝ‬ ‫ﻭﺍﻟﻤﺘﺴﺮﻱ ﺇﻻ ﻣﺎ ﺭﺟﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﻤﺎ ﻣﺴﺒﻴﺔ ﺑﻪ ﺧﻼﻓﺎ ﻻﺑﻦ ﻋﺒﺎﺩ ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ‬ ‫ﻓﺈﻧﻬﻤﺎ ﻳﻠﺤﻘﺎﻥ ﻣﺎ ﻭﻟﺪﺕ ﻣﻄﻠﻘﺎ ﺑﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﺃﺗﺖ ﺑﻮﻟﺪ ﻗﺒﻞ ﺧﺮﻭﺝ ﻣﺪﺓ ﺍﻹﻟﺤﺎﻕ‬ ‫ﻭﺑﺂﺧﺮ ﺑﻌﺪ ﻟﺤﻘﻪ ﺍﻷﻭﻝ ﻭﻗﻴﻞ‪ :‬ﻛﻼﻫﻤﺎ؛ ﻷﻧﻬﻤﺎ ﻣﻦ ﺑﻄﻦ‪ ،‬ﻭﻳﻠﺤﻖ ﺑﻪ ﻣﺎ ﺃﺗﺖ ﺑﻪ‬ ‫ﻓﻲ ﻣﺪﺓ ﺍﻹﻟﺤﺎﻕ ﻭﻟﻮ ﺃﻧﻜﺮﺕ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻪ؛ ﻷﻥ ﺇﻧﻜﺎﺭﻫﺎ ﺇﺑﻄﺎﻝ ﻟﻨﺴﺐ ﺃﺛﺒﺘﻪ‬ ‫ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺩ‪‬ﻋﺖ ﺃﻧﻪ ﻟﻴﺲ ﻣﻨﻪ ﻟﻢ ﻳﻠﺤﻖ ﺑﻪ ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻭﺗﻜﻠﻒ‬ ‫ﺑﺎﻟﺒﻴﺎﻥ ﻭﺗﺠﺰﺉ ﻗﺎﺑﻠﺔ ﺃﻣﻴﻨﺔ‪ ،‬ﻭﻳﺠﺐ ﺍﻟﻮﻗﻒ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺤﻤﻞ ﺇﻟﻰ ﺗﻤﺎﻡ ﺍﻟﻤﺪﺓ‬ ‫ﻓﻲ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻓﻲ ﺍﻟﺤﻤﻞ ﺍﻟﺬﻱ ﺍﺩﻋﻲ ﺑﻌﺪ ﺍﻟﻤﻮﺕ ﺃﻭ ﺍﻧﻄﻼﻕ ﺃﻭ‬ ‫ﺍﻋﺘﺰﺍﻝ ﺍﻷﻣﺔ ﻭﻣﺎ ﻗﺮﺏ ﻣﻦ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍﻟﻤﺬﻛﻮﺭ)‪.(١‬‬ ‫ إ?ف أ م اﻷ@ ا‪2@  .@6‬ت زو‪( N, H‬‬ ‫‬ ‫ﺣﺎﻣﻼ ﻭﻻ ﻭﻟﺪ ﻟﻪ ﻣﻨﻬﺎ ﻭﻗﻔﺖ ﺃﺣﻜﺎﻣﻬﺎ ﻓﻴﻤﺎ ﻓﻌﻠﺖ ﺃﻭ‬ ‫ﻣﻦ ﻣﺎﺕ ﻭﺗﺮﻙ ﺳﺮﻳﺔ‬ ‫ﻓﻌﻞ ﻓﻴﻬﺎ ﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﻣﺎ ﺗﺨﺮﺝ ﺑﻪ ﺣﺮﺓ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻓﻬﻲ ﺣﺮﺓ ﻣﻦ ﺣﻴﻦ ﻭﺟﺪ‬ ‫ﻣﺎ ﺗﺼﻴﺮ ﺑﻪ ﺣﺮﺓ ﻓﺄﺣﻜﺎﻣﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻟﺤﺮﺓ ﻭﻟﻮ ﻟﻢ ﺗﻠﺪ ﺣ ‪‬ﻴﺎ‪ ،‬ﻭﻻ ﺗﻨﺘﻈﺮ ﻭﻻﺩﺗﻬﺎ‪.‬‬ ‫ﻓﺈﻥ ﻭﺿﻌﺖ ﺣ ‪‬ﻴﺎ ﻓﻬﻲ ﺣﺮﺓ؛ ﻷﻧﻪ ﻗﺪ ﻭﺭﺛﻬﺎ ﺃﻭ ﻭﺭﺙ ﻣﻨﻬﺎ ﻭﻫﻲ ﻣﺤﺮﻡ ﻣﻨﻪ‪،‬‬ ‫ﻭﻫﺬﺍ؛ ﻷﻥ ﻭﻟﺪ ﺍﻟﺴﺮﻳﺔ ﺣﺮ ﻓﺎﻟﺒﻴﻊ ﺍﻟﻮﺍﻗﻊ ﻓﻴﻬﺎ ﻗﺒﻞ ﺍﻟﻮﺿﻊ ﺑﺎﻃﻞ؛ ﻷﻥ ﺍﻟﺤﺮﺓ‬ ‫ﺃﺭﺷﺎ ﺃﻭ ﺧﻠﺼﺖ ﺑﻪ ﺫﻣﺔ ﺃﻭ ﻧﺤﻮ‬ ‫ﻻ ﺗﺒﺎﻉ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻭﻫﺒﺖ ﺃﻭ ﺃﺻﺪﻗﺖ ﺃﻭ ﺟﻌﻠﺖ ‬ ‫ﺫﻟﻚ ﺃﻭ ﺃﻋﺘﻘﺖ ﻟﻜﻔﺎﺭﺓ ﺃﻭ ﻏﻴﺮﻫﺎ ﻓﺈﻥ ﺍﻟﺤﺮﺓ ﻻ ﺗﻮﻫﺐ ﻭﻻ ﺗﺠﻌﻞ ﺻﺪﺍﻗﺎ ﻭﻻ‬ ‫ﺃﺭﺷﺎ ﻭﻻ ﺃﺟﺮﺓ ﻭﻻ ﺧﻼﺹ ﺩﻳﻦ ﻭﻻ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻻ ﺗﻌﺘﻖ ﻋﻦ ﻛﻔﺎﺭﺓ ﻭﻻ ﻋﻦ‬ ‫‬ ‫ﻏﻴﺮﻫﺎ؛ ﻷﻧﻬﺎ ﺣﺮﺓ ﻻ ﻳﺆﺛﺮ ﻓﻴﻬﺎ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻀﻌﻪ ﺣ ‪‬ﻴﺎ ﻛﺎﻧﺖ ﺃﻣﺔ‪ ،‬ﻓﺎﻟﺒﻴﻊ‬ ‫ﻭﺍﻟﻌﺘﻖ ﻭﺍﻟﻬﺒﺔ ﻓﻴﻬﺎ ﻣﺎﺽ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٣٨/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٣٨/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪514‬‬ ‫ ‪W‬ن ‪ IX‬اﻷ@ ا‪ ,‬وت  ﷰ‬ ‫ﺇﻥ ﻭﺿﻌﺖ ﺍﻷﻣﺔ ﻭﻟﺪﻫﺎ ﺣ ‪‬ﻴﺎ‪ ،‬ﻭﺻﺎﺭﺕ ﺣﺮﺓ‪ ،‬ﻓﻠﻠﻌﻠﻤﺎﺀ ﺃﻗﻮﺍﻝ ﻓﻴﻤﻦ ﻳﻀﻤﻦ‬ ‫ﺛﻤﻨﻬﺎ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ ﺃﻧﻬﺎ ﺗﺘﺤﻮﻝ ﻭﺗﺼﻴﺮ ﺣﺮﺓ ﻣﻦ ﻧﺼﻴﺐ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﺇﺳﻘﺎﻃﻪ ﺃﻭﻟﻰ ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻬﺎ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻴﺒﻪ ﺿﻤﻦ ﺍﻟﺰﺍﺋﺪ ﻟﻠﻮﺭﺛﺔ ﻭﻻ ﻳﺮﺙ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻭﻟﻰ؛ ﻷﻥ‬ ‫ﺍﻟﻀﻤﺎﻥ ﻻ ﻳﺸﺮﻁ ﻓﻴﻪ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﻗﺪ ﺧﺮﺟﺖ ﺑﻪ ﻓﻠﻮ ﻟﻢ ﻳﺘﺮﻙ ﺳﻮﺍﻫﺎ ﻗﻮﻣﺖ ﻋﻠﻰ‬ ‫ﺍﻟﻮﻟﺪ ﻓﻴﺴﻘﻂ ﻋﻨﻪ ﻧﺼﻴﺒﻪ ﻓﻲ ﺍﻹﺭﺙ ﻭﻳﻀﻤﻦ ﺍﻟﺒﺎﻗﻲ‪.‬‬ ‫ ﺃﻭ ﺗﺼﻴﺮ ﺣﺮﺓ ﻣﻦ ﺍﻟﻤﺎﻝ ﻓﺈﻥ ﺑﻘﻲ ﺷﻲﺀ ﻓﺜﻠﺚ ﻟﻠﻮﺻﻴﺔ‪ ،‬ﻭﺛﻠﺜﺎﻥ ﻟﻺﺭﺙ‪،‬‬ ‫ﻳﺮﺙ ﻓﻴﻬﻤﺎ ﻫﻮ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﺳﻌﺎﻳﺔ ﻋﻠﻴﻬﺎ ﺇﺫ ﻻ ﻓﻌﻞ ﻟﻬﺎ ﻓﻲ ﻋﺘﻘﻬﺎ ﺇﺫ ﻋﺘﻘﺖ‬ ‫ﺿﺮﻭﺭﺓ‪.‬‬ ‫ ﺃﻭ ﺗﺼﻴﺮ ﺣﺮﺓ ﻣﻦ ﺍﻟﺜﻠﺚ ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ ﺿﻤﻨﺘﻪ ﻟﻪ ﻭﻟﻐﻴﺮﻩ ﺃﻭ ﻟﻐﻴﺮﻩ ﻭﻻ‬ ‫‬ ‫ﺣﺎﻣﻼ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻮﺻﻴﺔ ﺑﺘﺤﺮﻳﺮﻫﺎ‬‫ﺿﻤﺎﻥ‪ ،‬ﻭﺟﻪ ﻛﻮﻧﻬﺎ ﻣﻦ ﺍﻟﺜﻠﺚ ﺃﻧﻬﻢ ﻧﺰﻟﻮﺍ ﺗﺮﻛﻬﺎ‬ ‫ﻌﻰ‪ ،‬ﺃﻱ‪ :‬ﻳﻄﻠﺐ ﻣﻨﻬﺎ ﺍﻟﺴﻌﻲ ﻭﺗﺆﻣﺮ ﺑﻪ ﻟﻠﻮﺭﺛﺔ‬ ‫ﺇﺫ ﺣﺮﺭﺕ ﺑﻮﻟﺪﻩ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﺗ ﺴ ﺘ ﺴ ‬ ‫ﺑﺄﻧﺼﺒﺎﺋﻬﻢ ﺩﻭﻥ ﻭﻟﺪﻫﺎ ﻓﻼ ﺗﻀﻤﻦ ﻟﻪ ﺷﻴ ﺌﺎ ﺇﺫ ﺧﺮﺟﺖ ﺑﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺳﻮﺍﻫﺎ‬ ‫ﺃﻭ ﻟﻢ ﻳﻜﻦ‪.‬‬ ‫ﻭﻫﻞ ﺇﻥ ﺣﺮﺭﺕ ﻣﻦ ﻧﺼﻴﺐ ﻭﻟﺪﻫﺎ ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻳﻀﻤﻦ ﻟﻐﻴﺮﻩ‬ ‫ﺃﻧﺼﺒﺎﺀﻫﻢ ﺍﻟﺘﻲ ﻳﺮﺛﻮﻥ ﻣﻨﻬﺎ ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻴﺒﻪ ﺃﻭ ﻻ؟ ﺃﻗﻮﺍﻝ)‪.(١‬‬ ‫ ‬‫‬ ‫‪' Y‬‬ ‫ @‪@ I‬ت ‪ ',!M I8‬و[ أ ‬ ‫ﺇﻥ ﻣﺎﺕ ﻋﻦ ﺍﻟﺴﺮﻳﺔ ﺳﻴﺪﻫﺎ ﻭﻗﺪ ﺃﺣﻴﻂ ﺑﻤﺎﻟﻪ‪ ،‬ﺃﺣﺎﻁ ﺑﻪ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻭﻟﻢ ﻳﺒﻖ ﻣﻨﻪ‬ ‫ﺃﻗﻞ ﻗﻠﻴﻞ ﻟﻢ ﺗﻌﺘﻖ ﺇﺫ ﻟﻢ ﻳﺮﺙ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﻻ ﺗﺨﺮﺝ ﺑﻪ ﺣﺮﺓ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٣٩/٦‬ ‪.٥٤٠‬‬ ‫‪515‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ﻻ ﺗﻌﺘﻖ ﺇﻥ ﻣﺎﺕ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ ﺗﺴﺮﺍﻫﺎ ﺃﻭ ﻟﻢ ﻳﺘﺴﺮﻫﺎ ﻭﻗﺪ ﺭﻫﻨﺖ ﺃﻭ ﻋﻮﺿﺖ‪،‬‬ ‫ﻭﺗﻌﺘﻖ ﺇﻥ ﻓﻜﺖ ﻣﻦ ﺍﻟﺮﻫﻦ ﺃﻭ ﺍﻟﺘﻌﻮﻳﺾ ﺑﻌﺪ ﺃﻭ ﺍﻧﻔﺴﺨﺖ ﻣﻦ ﺍﻟﺮﻫﻦ ﺃﻭ‬ ‫ﺍﻟﺘﻌﻮﻳﺾ‪ ،‬ﻭﺇﻥ ﻓﻜﻬﺎ ﻣﻦ ﺗﻌﺘﻖ ﺑﻪ ﺑﺪﻭﻥ ﺇﺫﻥ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻮﺭﺛﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ‬ ‫ﺗﻌﺘﻖ ﺑﻪ ﺳﻮﺍﻩ ﺃﻡ ﻟﻢ ﻳﻜﻦ ﻓﻌﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ ﻭﺣﺪﻩ ﻟﻘﻴﻤﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﻓﻚ ﻣﻦ ﻻ ﺗﻌﺘﻖ ﺑﻪ‬ ‫ﺳﻬﺎﻣﻬﻢ ﻣﻨﻬﺎ ﺩﻭﻥ ﻣﻦ ﺗﻌﺘﻖ ﺑﻪ ﻟﻢ ﺗﺨﺮﺝ ﺣﺮﺓ‪ ،‬ﻭﺇﻥ ﻓﻚ ﺳﻬﻤﻪ ﺑﻌﺪ ﺫﻟﻚ ﺿﻤﻦ‬ ‫ﻟﻬﻢ ﺳﻬﺎﻣﻬﻢ ﻓﻴﻬﺎ ﺑﺎﻟﺘﻘﻮﻳﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﻣﻤﺎ ﺃﻋﻄﻮﺍ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻗﻞ‬ ‫ﺃﺗ ‪‬ﻢ ﻟﻬﻢ ﻣﺎ ﺃﻋﻄﻮﻩ‪ ،‬ﻭﻣﻦ ﺃﺑﻰ ﻣﻨﻬﻢ ﺍﻟﻔﻚ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﺖ ﻓﻲ ﺳﻬﻢ‬ ‫ﺑﻌﺾ ﺍﻟﻮﺭﺛﺔ ﻗﺒﻞ ﺍﻟﻔﻚ ﺃﻭ ﺍﻟﻔﺴﺦ ﻟﻢ ﻳﺼﺢ‪ ،‬ﻓﺈﺫﺍ ﻓﻜﺖ ﺃﻭ ﻓﺴﺨﺖ ﻋﺘﻘﺖ‪ ،‬ﻭﻟﻮ‬ ‫ﻓﻜﻬﺎ ﻏﻴﺮ ﻣﺤﺮﻣﻬﺎ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺑﻴﻌﺖ ﻓﻲ ﺍﻟﺮﻫﻦ ﺃﻭ ﺍﻟﺘﻌﻮﻳﺾ ﻓﻔﻲ‬ ‫ﺛﻤﻨﻬﺎ ﺳﻬﻢ ﻟﻤﺤﺮﻣﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻔﻚ ﻭﻟﻢ ﺗﻔﺴﺦ ﺇﻻ ﺑﻌﺪ ﻣﻮﺕ ﻣﺤﺮﻣﻬﺎ ﻭﺭﺙ‬ ‫ﻓﻴﻬﺎ ﻭﺭﺛﺘﻪ ﺃﻭ ﺇﻻ ﺑﻌﺪ ﻛﻮﻧﻪ ﻣﻤﻨﻮ ﻋﺎ ﻣﻦ ﺍﻹﺭﺙ ﺑﻮﺟﻪ ﻭﺭﺛﻬﺎ ﺍﻟﺒﺎﻗﻮﻥ)‪.(١‬‬ ‫ ا‪!/,M‬اء ا! ا‪ &X Q ,‬ردت  ا ‪e‬‬ ‫ﻣﻦ ﺑﺎﻉ ﺳﺮﻳﺘﻪ ﺃﻭ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﻣﻠﻜﻪ ﺑﻮﺟﻪ ﻣﺎ ﺛﻢ ﺭﺩﺕ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‬ ‫ﺃﻱ‪ :‬ﻣﺠﻠﺲ ﺍﻟﺒﻴﻊ ﺑﺤﻀﺮﺓ ﺃﻫﻞ ﺍﻟﻤﺠﻠﺲ ﺃﻭ ﻏﻴﺮﻫﻢ ﺑﻼ ﻣﻐﻴﺐ ﺑﻮﺟﻪ ﻣﺎ ﻓﻼ‬ ‫ﺍﺳﺘﺒﺮﺍﺀ ﻋﻠﻴﻪ ﻭﻻ ﻳﻨﻘﻄﻊ ﻓﺮﺍﺷﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻭﻟﺪﺕ ﻟﻪ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﺇﻣﺎﺀ ﺇﻟﻰ ﺃﻥ‬ ‫ﻓﺮﺍﺷﺎ‪.‬‬ ‫‬‫ﺗﺴ ‪‬ﻤﻰ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﺧﻠﻔﻮﻥ ﻣﺎ ﺣﺎﺻﻠﻪ‪ :‬ﺇﻥ ﺍﻟﻔﺮﺍﺵ ﻓﻲ ﺍﻟﺤﺮﺍﺋﺮ‬ ‫ﻳﻜﻮﻥ ﺑﺎﻟﻌﻘﺪ ﻭﺇﻣﻜﺎﻥ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﻓﻲ ﺍﻹﻣﺎﺀ ﺇﻗﺮﺍﺭ ﺑﺎﻟﻮﻁﺀ‪ ،‬ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﺟﻌﻞ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﻓﻲ ﺍﻷﻣﺔ ﻓﻲ ﻗﺼﺔ ﺍﺑﻦ ﺯﻣﻌﺔ ﻣﻊ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﻗﺎﻝ‪:‬‬ ‫»ﻫﻮﺃﻱ‪ :‬ﺍﻟﻮﻟﺪﻟﻚ ﻳﺎ ﻋﺒﺪ ﺑﻦ ﺯﻣﻌﺔ‪ ،‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﻭﻟﻠﻌﺎﻫﺮ ﺍﻟﺤﺠﺮ«)‪،(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٤٢/٦‬ ‪.٥٤٣‬‬ ‫)‪ (٢‬ﺍﻟﺤﺪﻳﺚ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪516‬‬ ‫ﻓﺜﺒﺖ ﺃﻥ ﺍﻟﻮﻁﺀ ﻧﻔﺴﻪ ﺑﻪ ﺗﻤﺎﻡ ﺍﻟﻔﺮﺍﺵ ﻛﺎﻥ ﻣﻦ ﻧﻜﺎﺡ ﺃﻭ ﻣﻠﻚ ﻳﻤﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﻋﺪﻡ‬ ‫ﺍﻟﻮﻁﺀ ﻋﺪﻡ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ« ﻋﻤﻮﻡ ﻓﻲ ﺍﻟﺤﺮﺓ ﻭﺍﻷﻣﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻨﻘﻄﻊ ﺑﻤﺠﺮﺩ ﺍﻟﺒﻴﻊ ﻓﻴﺴﺘﺒﺮﺋﻬﺎ‪ ،‬ﻭﻟﻮ ﺭﺟﻌﺖ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ﻓﻼ ﻳﻠﺰﻣﻪ‬ ‫ﺍﻟﻮﻟﺪ ﺇﻻ ﺇﻥ ﺃﺗﺖ ﺑﻪ ﻗﺒﻞ ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻫﺬﺍ ﻣﺎ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ‬ ‫ﺃﺑﻲ ﺳﺘﺔ ‪ 5‬ﺑﺎﻟﻤﻌﻨﻰ‪ ،‬ﺇﺫ ﻓﺴﺮ ﻋﺪﻡ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻔﺮﺍﺵ ﺑﻠﺤﻮﻕ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺫﻟﻚ ﻇﺎﻫﺮ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺇﺧﺮﺍﺟﻪ ﺇﻳﺎﻫﺎ ﻣﻦ ﻣﻠﻜﻪ ﺑﻌﺪ ﺍﺳﺘﺒﺮﺍﺀ ﺛﻢ ﺭﺩﺕ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺟﻬﺎ‬ ‫ﺑﺪﻭﻥ ﺍﺳﺘﺒﺮﺍﺀ ﻟﺰﻣﻪ ﺍﻟﻮﻟﺪ ﻣﻄﻠﻘﺎ ﻭﻟﻢ ﻳﺤﺘﺞ ﺇﻟﻰ ﺍﺳﺘﺸﻬﺎﺩ ﻋﻠﻰ ﺍﻟﺘﺴﺮﻱ ﺑﻌﺪ؛ ﻷﻧﻪ‬ ‫ﻟﻠﻮﻟﺪ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﻻﺯﻡ ﻟﻪ ﻭﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﻣﻠﻜﻪ ﻛﻼ ﺇﺧﺮﺍﺝ ﻟﺮﺟﻮﻋﻬﺎ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻤﺠﻠﺲ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻔﻲ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺍﻷﻭﻝ ﻟﻔﺼﻞ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻤﻠﻚ ﺑﻴﻨﻬﻤﺎ)‪.(١‬‬ ‫ ‪ *3‬ا‪ I 2‬ع ‪',!M G3‬‬ ‫ﻣﻦ ﺑﺎﻉ ﻧﺼﻒ ﺳﺮﻳﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻓﻮﻟﺪﺕ ﺩﻭﻥ ﺃﺷﻬﺮ ﺳﺘﺔ ﻣﻦ ﻳﻮﻡ ﺍﻟﺒﻴﻊ‬ ‫ﺣﺮﺍ ﻭﻛﺬﺍ ﺇﻥ ﺗﺤﺮﻙ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﺓ ﻭﺳﺎﺋﺮ ﺍﻹﺧﺮﺍﺝ ﻣﻦ‬ ‫ﻟﺰﻣﻪ ﻣﺎ ﻭﻟﺪﺕ ﻭﻛﺎﻥ ‪‬‬ ‫ﺍﻟﻤﻠﻚ ﻣﺜﻞ ﺍﻟﺒﻴﻊ ﻭﻣﺎ ﻓﻮﻕ ﺫﻟﻚ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻴﻘﺎﻝ ﻓﻴﻪ‪ :‬ﺍﷲ ﺃﻋﻠﻢ ‬ ‫ﻭﻗﻔﺎ‪ ،‬ﻭﻗﻄﻊ‬ ‫ﺑﻌﻀﻬﻢ ﺑﺄﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﻓﻬﻮ ﻋﺒﺪ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺷﺮﻳﻜﻪ ﺑﻘﺪﺭ ﺃﻧﺼﺒﺎﺋﻬﻤﺎ ﻓﻴﻪ ﻭﺑﻌﺾ‬ ‫ﺑﺄﻧﻪ ﻳﻠﺰﻣﻪ ﺇﻥ ﻟﻢ ﻳﻘﺮ ﺍﻟﻤﺸﺘﺮﻱ ﺑﺎﻟﻮﻁﺀ ﻣﺎ ﻟﻢ ﺗﻤﺾ ﻣﺪﺓ ﺍﻟﺤﻤﻞ‪ ،‬ﻭﺧﻼﺻﺔ‬ ‫ﺍﻟﻘﻮﻝ ﻓﻲ ﺫﻟﻚ ﺃﻧﻪ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﻟﻸﻭﻝ ﻣﺎ ﻟﻢ ﺗﻤﺾ ﺳﻨﺘﺎﻥ ﻣﻦ ﻳﻮﻡ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﺎ ﻟﻢ ﺗﻤﺾ ﺃﺭﺑﻊ ﺳﻨﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﺗﻤﺾ ﺧﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﺗﻤﺾ ﺳﺘﺔ‬ ‫ﺃﺷﻬﺮ ﻭﻟﻢ ﻳﺘﺒﻴﻦ ﻗﺒﻞ ﻣﻀﻴﻬﺎ ﺃﻧﻪ ﺳﺎﺑﻖ ﻓﻴﻪ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﻣﻠﻜﻪ‬ ‫ﻛﻠﻬﺎ ﻭﺃﺗﺖ ﺑﺎﻟﻮﻟﺪ ﺑﻌﺪ ﺳﺘﺔ ﺃﺷﻬﺮ ﻓﺎﻷﻗﻮﺍﻝ ﺍﻟﻤﺬﻛﻮﺭﺓ‪ ،‬ﻭﻗﻮﻝ ﺁﺧﺮ ﻫﻮ ﺃﻧﻪ ﻳﻠﺤﻘﻪ‬ ‫ﺍﻟﻮﻟﺪ ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﺨﺮﻭﺟﻬﺎ ﻣﻦ ﻣﻠﻜﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٤٣/٦‬ ‪.٥٤٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٤٥/٦‬‬ ‫‪517‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ ‪ *3‬ا‪  I 2‬وج أ@ ‪ &X‬ا‪!,Z‬ى ‪=G3‬‬ ‫ﻣﻦ ﺗﺰﻭﺝ ﺃﻣﺔ ﺛﻢ ﺍﺷﺘﺮﻯ ﻧﺼﻔﻬﺎ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺃﻭ ﻭﺭﺛﻪ ﺃﻭ ﻭﻫﺐ ﻟﻪ ﺃﻭ‬ ‫ﺩﺧﻞ ﻣﻠﻜﻪ ﺑﻮﺟﻪ ﻣﺎ ﻓﻜﺬﻟﻚ )ﺃﻱ‪ :‬ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ( ﺇﻥ ﻭﻟﺪﺕ ﻗﺒﻞ‬ ‫ﻋﺒﺪﺍ ﻟﺴﻴﺪﻫﺎ ﺍﻷﻭﻝ ﻭﺇﻻ‬ ‫ﺍﻟﺴﺘﺔ ﺃﻭ ﺗﺤﺮﻙ ﻗﺒﻞ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﺓ ﻟﺰﻣﻪ ﻭﻛﺎﻥ ‬ ‫ﻋﺒﺪﺍ ﻟﻸﻭﻝ ﻭﻣﺘﻰ ﻟﻢ‬ ‫‬‫ﻓﺎﻟﻮﻗﻒ‪ ،‬ﻭﻓﻴﻪ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻤﺬﻛﻮﺭﺓ ‬ ‫ﺁﻧﻔﺎ ﻓﻤﺘﻰ ﻟﺰﻣﻪ ﻛﺎﻥ‬ ‫ﻳﻠﺰﻣﻪ ﻓﻬﻮ ﻋﺒﺪ ﺑﻴﻨﻬﻤﺎ)‪.(١‬‬ ‫ @‪ I‬زوج ‪  ',!M‬ا‪!/,M‬اء وأ‪ ,M ./[ 2 Q‬أ‪!Z‬‬ ‫ﻣﻦ ﺯﻭﺝ ﺳﺮﻳﺘﻪ ﺑﻌﺪ ﺍﺳﺘﺒﺮﺍﺀ ﻭﺇﻥ ﻟﻌﺒﺪﻩ ﻟﺰﻣﻪ ﻣﺎ ﻭﻟﺪﺕ ﺩﻭﻧﻬﺎ ﺃﻱ‪ :‬ﺩﻭﻥ ﺗﻤﺎﻡ‬ ‫ﺍﻟﺴﻨﺔ ﻻ ﻣﺎ ﻓﻮﻗﻬﺎ ﻓﺈﻧﻪ ﻻﺯﻡ ﻟﻠﺰﻭﺝ ﻭﻋﺒﺪ ﻟﻠﺴﻴﺪ ﺇﻻ ﺇﻥ ﺗﺤﺮﻙ ﻗﺒﻞ ﺗﻤﺎﻡ ﻣﺪﺓ‬ ‫‪‬‬ ‫ﺗﺤﺮﻛﻪ ﻭﻫﻮ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﺓ ﻣﻦ ﻳﻮﻡ ﺍﻟﻌﻘﺪ)‪.(٢‬‬ ‫ @  م ' ‪ *3‬ا‪2‬‬ ‫ﻳﻠﺰﻣﻪ ﺍﻟﻮﻟﺪ ﻣﻦ ﺣﺮﺓ ﺃﻭ ﺃﻣﺔ ﺑﻨﻈﺮ ﻓﺮﺟﻬﺎ ﺃﻭ ﺑﻤﺴﻪ ﺑﻴﺪﻩ ﺃﻭ ﺑﺠﻤﺎﻋﻬﺎ ﻓﻲ ﻏﻴﺮ‬ ‫ﻓﺮﺟﻬﺎ ﺃﻭ ﺗﺠﺮﻳﺪﻫﺎ ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﻟﻄﻔﻞ ﺻﻐﻴﺮ ﻣﻤﻦ ﻻ ﻳﻠﺰﻣﻪ ﻭﻟﺪ ﻟﺰﻡ ﻣﺎ ﻭﻟﺪﺕ‬ ‫ﺳﻴﺪﻫﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻱ‪ :‬ﻭﻟﻮ ﺑﻌﺪ ﺍﻟﺴﺘﺔ ﻭﻟﻢ ﻳﺘﺤﺮﻙ ﻗﺒﻞ ﻣﺪﺓ ﺍﻟﺘﺤﺮﻙ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺰﻣﻪ ﻣﺎ ﻓﻮﻕ ﺍﻟﺴﺘﺔ ﺍﻷﺷﻬﺮ ﻭﻫﻮ ﺍﺑﻦ ﺃﻣﻪ ﻭﻋﺒﺪ ﻟﻪ ﺇﻻ ﺇﻥ ﺗﺤﺮﻙ‬ ‫ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﺓ ﻓﻼ ﻳﻜﻮﻥ ﺍﺑﻦ ﺃﻣﻪ ﻭﺇﻥ ﺑﺎﻋﻬﺎ ﺃﻭ ﻭﻫﺒﻬﺎ ﻟﻢ ﻳﻠﺰﻣﻪ‬ ‫ﻣﺎ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﺍﻟﺤﺎﻛﻢ ﺑﻘﻄﻊ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﺗﻤﺾ‬ ‫ﺳﻨﺘﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﻤﺲ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﺃﻭ ﺗﺴﺮﺍﻫﺎ ﺃﺣﺪ ﺑﻌﺪ ﺫﻟﻚ ﻟﻢ‬ ‫ﻳﻠﺰﻡ ﺍﻷﻭﻝ ﻣﺎ ﺑﻌﺪ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﺘﺰﻭﺝ ﺃﻭ ﺍﻟﺘﺴﺮﻱ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٤٥/٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪.٥٤٥/٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪518‬‬ ‫ﻭﻣﻦ ﺍﻋﺘﺰﻝ ﺳﺮﻳﺘﻪ ﻓﺎﺳﺘﺒﺮﺃﻫﺎ ﺑﺤﻴﻀﺘﻴﻦ ﺛﻢ ﺃﺗﺖ ﺑﺄﻭﻻﺩ ﻓﻠﻪ ﺇﻻ ﺇﻥ ﻗﻄﻊ‬ ‫ﻓﺮﺍﺷﻬﺎ ﺑﺘﺰﻭﻳﺞ ﺃﻭ ﻋﺘﻖ ﺃﻭ ﺇﺧﺮﺍﺝ ﻣﻦ ﻣﻠﻜﻪ ﻓﻼ ﺇﻻ ﻣﺎ ﺃﺗﺖ ﺑﻪ ﺩﻭﻥ ﺍﻟﺴﺘﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺯﻭﺟﻬﺎ ﻟﻄﻔﻞ ﺃﻭ ﻣﺠﺒﻮﺏ ﺃﻭ ﻣﺴﺘﺄﺻﻞ ﻓﻼ ﻳﻘﻄﻌﻮﻥ ﻓﺮﺍﺷﻬﺎ ﻋﻨﻪ ﻭﻳﻘﻄﻌﻪ ﺍﻟﺨﺼﻲ‬ ‫ﻭﺍﻟﻤﻔﺘﻮﻝ ﻭﺍﻟﻌﻨﻴﻦ ﻭﻧﺤﻮﻫﻢ‪ ،‬ﻭﺇﻥ ﺯﻧﺖ ﺑﻌﺪ ﺃﻥ ﺍﻋﺘﺰﻟﻬﺎ ﻭﻟﻢ ﻳﻘﻄﻊ ﻋﻦ ﻧﻔﺴﻪ‬ ‫ﻓﺮﺍﺷﻬﺎ ﻟﺰﻣﻪ ﻛﻞ ﻣﺎ ﻭﻟﺪﺕ)‪.(١‬‬ ‫ ‪ 3‬ح اﻷ@ ا!ة‬ ‫ﺇﻥ ﺩﺑﺮ ﻳﻬﻮﺩﻱ ﺃﻭ ﻣﺸﺮﻙ ﺃﻣﺔ ﻣﺸﺮﻛﺔ ﺛﻢ ﺃﺳﻠﻤﺖ ﺃﻭ ﻣﻮﺣﺪﺓ ﺑﺄﻥ ﺗﺮﻛﺖ ﻓﻲ‬ ‫ﻣﻮﺣﺪﺍ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﻤﻠﻜﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﺃﻭ‬ ‫‬‫‬ ‫ﺟﻬﻼ ﺑﺄﻧﻪ ﻻ ﻳﻤﻠﻚ ﻣﺸﺮﻙ‬ ‫ﻳﺪﻩ‬ ‫ﻟﻢ ﻳﻌﻠﻤﻮﺍ ﺑﺘﻮﺣﻴﺪﻫﺎ ﺃﻭ ﻟﻢ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻰ ﻧﺰﻋﻬﺎ ﺛﻢ ﺑﺎﻋﻬﺎ ﻟﻤﺴﻠﻢ ﻓﺰﻭﺟﻬﺎ ﻟﻤﺴﻠﻢ‬ ‫ﻓﻮﻟﺪﺕ ﻣﻌﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﻊ ﺍﻵﺧﺮ ﺛﻢ ﻋﻠ ﻢ ﺑﺎﻟﺘﺪﺑﻴﺮ ﺭﺩﺕ ﺇﻟﻰ ﻣﻠﻚ ﺍﻟﻴﻬﻮﺩﻱ ﺑﺪﻭﻥ ﺃﻥ‬ ‫ﺗﺠﻌﻞ ﻓﻲ ﻳﺪﻩ ﻭﻋﻠﻴﻪ ﺭﺩ ﺍﻟﺜﻤﻦ‪.‬‬ ‫ﻭﺣﺮﻡ ﻧﻜﺎﺣﻬﺎ ﻋﻦ ﻫﺆﻻﺀ ﻭﻏﻴﺮﻫﻢ؛ ﻷﻧﻬﺎ ﻣﺪﺑﺮﺓ ﺑﻴﻌﻬﺎ ﺑﺎﻃﻞ‪ ،‬ﻭﻻ ﻳﺤﻞ‬ ‫ﺃﺑﺪﺍ؛ ﻷﻥ‬ ‫ﻧﻜﺎﺡ ﺇﻣﺎﺀ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﻟﻢ ﻳﻌﺘﻘﻦ‪ ،‬ﻓﺄﻣﺎ ﺯﻭﺟﻬﺎ ﻓﻘﻴﻞ‪ :‬ﺗﺤﺮﻡ ﻋﻠﻴﻪ ‬ ‫ﺫﻟﻚ ﻭﻁﺀ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺤﻞ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺇﺫﺍ ﻋﺘﻘﺖ ﻛﻤﺎ ﺗﺤﻞ ﻟﻤﺸﺘﺮﻳﻬﺎ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﻟﻠﻤﺸﺮﻙ ﺇﺫﺍ ﺃﺳﻠﻢ ﻓﺈﻧﻪ ﻳﺤﻞ ﻟﻪ ﺗﺴﺮﻳﻬﺎ ﻭﺇﺫﺍ ﻋﺘﻘﺖ ﻓﻠﻪ ﺗﺰﻭﺟﻬﺎ‪،‬‬ ‫ﻭﻗﻴﻞ ﺑﺠﻮﺍﺯ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺪﺑﺮﺓ ﺇﻟﻰ ﻣﺎ ﻳﻌﻠﻢ ﻗﺒﻞ ﻭﻗﻮﻋﻪ ﺃﻭ ﻣﻌﻪ‪ ،‬ﻓﺈﺫﺍ ﻋﺘﻘﺖ‬ ‫ﺍﺧﺘﺎﺭﺕ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻭﺑﻴﻌﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺠﻮﺍﺯﻩ ﺑﺈﻋﻼﻡ ﺑﺘﺪﺑﻴﺮ ﻭﻫﻮ ﺿﻌﻴﻒ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻟﺘﺪﺑﻴﺮ ﺇﻟﻰ ﻣﺠﻬﻮﻝ ﻓﺘﻘﻌﺪ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﺫﺍ ﻗﺪﺭﻭﺍ ﺗﺨﺪﻣﻬﻢ ﻭﻳﺄﺧﺬ ﺍﻟﻴﻬﻮﺩﻱ‬ ‫‬ ‫ﻣﺜﻼ ﺃﺟﺮﺗﻬﺎ ﻭﻳﺆﺧﺬ ﺑﻤﺆﻭﻧﺘﻬﺎ ﻭﻳﺠﺒﺮ ﺑﺒﻴﻊ ﻣﺎ ﻭﻟﺪﺕ ﻣﻦ ﺫﻟﻚ ﺍﻟﺰﻭﺝ ﺍﻟﻤﺴﻠﻢ؛‬ ‫ﻣﺴﻠﻤﺎ؛ ﻷﻥ ﺍﻟﻤﺸﺮﻙ‬ ‫‬‫ﻷﻧﻪ ﻳﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺑﺎﻹﺳﻼﻡ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﺃﺑﻮﻳﻪ‬ ‫ﻣﻮﺣﺪﺍ ﻭﻫﻢ ﻋﺒﻴﺪ ﻟﻪ ﻓﻠﻴﺠﺒﺮ ﻋﻠﻰ ﺑﻴﻌﻬﻢ ﻷﺑﻴﻬﻢ ﻭﻫﻮ ﺍﻟﻤﺴﻠﻢ‬ ‫‬‫ﻻ ﻳﺘﺮﻙ ﻳﻤﻠﻚ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ،٥٤٦/٦‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ ‪.١٦٣/٢‬‬ ‫‪519‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ﺍﻟﺜﺎﻧﻲ ﺃﻭ ﻟﻐﻴﺮﻩ ﻭﻫﻢ ﺃﻭﻻﺩ ﻟﻠﻤﺴﻠﻢ ﺍﻟﺜﺎﻧﻲ ﻛﻤﺎ ﻗﺎﻝ ﻭﺛﺒﺖ ﻧﺴﺒﻪ ﺃﻱ‪ :‬ﻧﺴﺐ‬ ‫ﺍﻟﻤﺴﻠﻢ ﺍﻟﺜﺎﻧﻲ ﺃﻭ ﻧﺴﺐ ﻣﺎ ﻭﻟﺪﺕ ﻟﻠﻤﺴﻠﻢ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ ﺳﻠﻴﻤﺎﻥ ﻋﻦ‬ ‫ﺍﺑﻦ ﺳﻬﻞ‪ :‬ﺇﻥ ﺍﻟﻮﻟﺪ ﻣﻠﻚ ﻟﻠﻤﺴﻠﻢ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺩﺧﻠﺖ ﻣﻠﻜﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩﻱ ‬ ‫ﻣﺜﻼ‪.‬‬ ‫ﻭﺇﻥ ﺗﺴﺮﺍﻫﺎ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻫﺎ ﺃﻭ ﺩﺧﻠﺖ ﻣﻠﻜﻪ ﺑﻮﺟﻪ ﻣﺎ ﻓﻮﻟﺪﺕ ﻣﻌﻪ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻻ ﻋﻘﺮ ﻋﻠﻴﻪ ﻟﻬﺎ ﻭﻻ ﻟﺴﻴﺪﻫﺎ‬ ‫ﺛﻢ ﻋﻠﻢ ﺑﺎﻟﺘﺪﺑﻴﺮ ﺛﺒﺖ ﺍﻟﻨﺴﺐ ﻟﻠﻤﺴﻠﻢ ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻭﻻ ﻗﻴﻤﺔ ﻣﺎ ﻭﻟﺪﺕ ﻣﻦ ﺍﻟﻤﺴﻠﻢ ﺑﻞ ﺣﺮ ﻭﻟﺪ ﻟﻠﻤﺴﻠﻢ)‪.(١‬‬ ‫  & @‪ I‬ع أ@ @ وه‬ ‫ﻣﻦ ﺑﺎﻉ ﺃﻣﺔ ﻣﻊ ﻭﻟﺪﻫﺎ ﺛﻢ ﺃﻗﺮ ﺃﻧﻪ ﻭﻟﺪﻩ ﻟﻴﺮﺩﻩ؛ ﻷﻧﻪ ﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺑﻴﻊ ﻭﻟﺪﻩ‬ ‫ﻋﺒﺪﺍ ﺩﻓﻊ ﻗﻮﻟﻪ ﺇﻥ ﻟﻢ ﻳﺄﺕ ﺑﺒﻴﻨﺔ‪ ،‬ﻭﺻﺢ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻳﻮﻣﺎ ﺟﺎﺯ ﻋﻠﻴﻪ ﺇﻗﺮﺍﺭﻩ ﺍﻷﻭﻝ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻤﺘﻘﺪﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﺇﻻ‬ ‫ﺩﺧﻞ ﻣﻠﻜﻪ ‬ ‫ﺛﺎﻧﻴﺎ ﻟﻪ ﻓﻬﻮ ﺣﺮ ﺑﺈﻗﺮﺍﺭﻩ ﺑﺄﻧﻪ ﻭﻟﺪﻩ ﻻ ﻟﻤﺎ ﻫﻮ ﺻﻮﺭﺓ ﻣﻠﻜﻪ؛ ﻷﻧﻪ ﺣﺮ‬ ‫ﻓﻼ ﺇﻗﺮﺍﺭ ‬ ‫ﺣﺮﺍ ﻭﺍﺳ ﺘ ﺤ ﺴﻦ ﺇﻋﺎﻧﺘﻪ ﺑﺠﺎﺋﺰ ﻋﻠﻰ ﺍﺳﺘﺮﺩﺍﺩﻩ‬ ‫ﻻ ﻳﻤﻠﻚ ﻭﻟﺰﻣﻪ ﺫﻟﻚ ﺍﻟﻮﻟﺪ ﻓﻴﻜﻮﻥ ‪‬‬ ‫ﻣﻦ ﻣﺸﺘﺮﻳﻪ ﺇﻥ ﻋﺮﻓﺖ ﺗﻮﺑﺘﻪ ﺣﺘﻰ ﺇﻧﻪ ﻟﻴﺼﺪﻕ ﻓﻲ ﺇﻗﺮﺍﺭﻩ‪ ،‬ﻭﻳﻄﻤﺌﻦ ﺇﻟﻴﻪ)‪.(٢‬‬ ‫  & @‪ I‬ع ‪ ',!M‬و‪.@ 0‬‬ ‫‬ ‫ﺣﺎﻣﻼ ﻣﻨﻪ ﻛﺮﺍﻫﺔ ﺗﺤﺮﻳﻢ‪ ،‬ﻭﻣﻦ ﻗﻮﻝ ﺃﺑﻲ ﺯﻛﺮﻳﺎﺀ‪:‬‬ ‫ﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ ﺑﻴﻊ ﺳﺮﻳﺘﻪ‬ ‫ﻻ ﻳﺒﻴﻊ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻨﻬﻲ ﻓﺈﻧﻪ ﻭﻟﻮ ﻛﺎﻥ ﺑﺼﻴﻐﺔ ﺍﻟﻨﻔﻲ ﻟﻠﺤﻈﺮ‪ ،‬ﻭﺭﺧﺺ ﺑﺎﺳﺘﺜﻨﺎﺀ‬ ‫ﺣﻤﻠﻬﺎ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﺍﻟﻮﻟﺪ ﺣﺮ ﻓﺈﺫﺍ ﺑﺎﻋﻬﺎ ﻭﻟﻢ ﻳﺴﺘﺜﻨﻪ ﻓﻘﺪ ﺑﺎﻉ ﺍﻟﺤﺮ؛ ﻷﻥ‬ ‫ﺍﻟﺠﻨﻴﻦ ﻳﺘﺒﻊ ﺍﻷﻡ ﻭﻟﻮ ﻛﺎﻥ ﻫﻨﺎ ﻻ ﻳﺘﺒﻊ ﺍﻷﻡ؛ ﻷﻧﻪ ﺣﺮ ﻭﻫﻮ ﻏﻴﺮ ﺩﺍﺧﻞ ﻓﻲ ﺍﻟﺒﻴﻊ‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﺴﺘﺜﻨﻪ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﻫﻮ ﻭﺍﻟﻤﺸﺘﺮﻱ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﺒﻴﻊ ﻟﻢ ﻳﺠﺰ ﻛﺬﻟﻚ؛‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٤٧/٦‬ ‪.٥٤٨‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٤٨/٦‬ ‪.٥٤٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪520‬‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﺟﻬﻼ ﺃﻭ ﺟﻬﻞ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻷﻥ ﺑﻴﻌﻬﻤﺎ ﺷﺎﻣﻞ ﻟﻤﺎ ﻳﺠﻮﺯ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ ﻭﻻ ‬ ‫ﺃﻳﻀﺎ؛ ﻷﻥ ﺻﻮﺭﺓ ﺑﻴﻌﻬﺎ ﻗﺒﻞ ﺍﺳﺘﺜﻨﺎﺋﻪ‬ ‫ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﺜﻨﻴﺎﻩ ﻟﻢ ﻳﺠﺰ ﺍﻟﺒﻴﻊ ‬ ‫ﺷﺎﻣﻠﺔ ﻟﻪ ﻭﻫﻮ ﻻ ﻳﺠﻮﺯ ﺑﻴﻌﻪ ﺑﺤﺎﻝ ﺑﺨﻼﻑ ﻣﺎ ﻫﻮ ﻣﺎ ﻳﺒﺎﻉ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻛﺎﺳﺘﺜﻨﺎﺀ‬ ‫ﻣﺎﻝ ﻏﻴﺮﻙ ﻓﻲ ﻭﺳﻂ ﻣﺎﻟﻚ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ‪ :‬ﺟﻮﺍﺯ ﺑﻴﻌﻬﺎ ﻭﺻﺤﺘﻪ ﻣﻊ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﺠﻨﻴﻦ‪ ،‬ﻭﻳﺤﺘﻤﻞ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﺮﺍﺩﻫﻤﺎ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ ﻓﻴﻜﻮﻥ ﻗﻮﻝ ﺍﻟﺘﺮﺧﻴﺺ ﺍﻟﺬﻱ ﺫﻛﺮﺍﻩ ﻣﺮﺍ ﺩﺍ‬ ‫ﺍﻟﺘﺮﺧﻴﺺ ﺑﻼ ﻛﺮﺍﻫﺔ)‪.(١‬‬ ‫  و; ا!‪/ ',!M .H‬ه دون ا‪!/,M‬اء‬ ‫ﻻ ﻳﺘﺴﺮﻯ ﺭﺟﻞ ﺃﻣﺘﻪ ﺃﻭ ﻳﺰﻭﺟﻬﺎ ﻟﻌﺒﺪﻩ ﺣﺘﻰ ﻳﺴﺘﺒﺮﺋﻬﺎ‪ ،‬ﻭﺟﺎﺯ ﺗﺰﻭﻳﺠﻬﺎ‬ ‫ﻟﻐﻴﺮﻩ ﺃﻱ‪ :‬ﻟﻐﻴﺮ ﻋﺒﺪﻩ ﻭﺇﻥ ﺯﻭﺟﻬﺎ ﺑﺪﻭﻧﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺪﻭﻥ ﺍﺳﺘﺒﺮﺍﺀ‪ ،‬ﻭﻳﺨﺒﺮ ﺑﻌﺪﻡ‬ ‫ﺍﺳﺘﺒﺮﺍﺀ‪ ،‬ﻭﻟﻌﻞ ﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﺗﺰﻭﻳﺠﻬﺎ ﻟﻐﻴﺮ ﻋﺒﺪﻩ ﻗﻄﻊ ﻟﻔﺮﺍﺷﻬﺎ ﺍﻟﻤﻤﻜﻦ ﻋﻦ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﻗﻄﻊ ﺍﻟﻔﺮﺍﺵ ﺟﺎﺋﺰ ﺑﺄﻭﺟﻬﻪ ﻣﻦ ﺑﻴﻊ ﻭﺇﺧﺮﺍﺝ ﻣﻠﻚ ﻭﻋﺘﻖ ﻭﺗﺰﻭﻳﺞ‪،‬‬ ‫ﺑﺨﻼﻑ ﺗﺴﺮﻳﻪ ﺇﻳﺎﻫﺎ ﺃﻭ ﺗﺰﻭﻳﺠﻬﺎ ﺑﻌﺒﺪﻩ‪ ،‬ﻓﻌﺒﺪﻩ ﻣﺜﻠﻪ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻄﻠﻖ‬ ‫ﻋﻨﻪ ﻭﺫﻟﻚ ﺗﻌﻠﻴﻞ ﺿﻌﻴﻒ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ‪) :‬ﺃﻱ‪ :‬ﺍﻟﺸﻴﺦ ﺃﻃﻔﻴﺶ( ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﺰﻭﺟﻬﺎ ﻷﺣﺪ ﻗﺒﻞ ﺍﻻﺳﺘﺒﺮﺍﺀ؛ ﻷﻧﻪ ﻛﺘﺰﻭﻳﺞ ﻓﻲ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻟﻌﻞ ﻣﺮﺍﺩﻩ ﺑﺠﻮﺍﺯ‬ ‫ﺗﺰﻭﻳﺠﻬﺎ ﻟﻐﻴﺮﻩ ﺃﻧﻪ ﺇﻥ ﺯﻭﺟﻬﺎ ﻣﻀﻰ ﺗﺰﻭﻳﺠﻪ ﻭﻟﻢ ﻳﺤﻜﻢ ﺑﻔﺴﺨﻪ ﻓﻴﻠﺰﻡ ﺍﻟﺰﻭﺝ‬ ‫ﺍﻋﺘﺰﺍﻟﻬﺎ ﻣﻘﺪﺍﺭ ﺍﻻﺳﺘﺒﺮﺍﺀ‪ ،‬ﻭﻟﻢ ﻳﺮﻳﺪﻭﺍ ﺇﺑﺎﺣﺔ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺗﺰﻭﻳﺠﻪ ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ‬ ‫ﺗﺴﺮﺍﻫﺎ ﺑﻨﻔﺴﻪ ﺃﻭ ﺯﻭﺟﻬﺎ ﻟﻌﺒﺪﻩ ﻓﺈﻧﻪ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺒﻄﻼﻥ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‬ ‫ﻻ ﺗﻘﺒﻠﻪ ﻋﺒﺎﺭﺓ ﺃﺑﻲ ﺯﻛﺮﻳﺎ ﻋﻦ ﺷﻴﺨﻪ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﺟﻠﺪﺍﺳﻦ‪ ،‬ﻭﻳﺒﻌﺪ‬ ‫ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺳﻤﻊ ﻣﻦ ﺷﻴﺨﻪ ﺍﻟﺘﻌﺒﻴﺮ ﺑﺎﻟﺠﻮﺍﺯ ﻭﻋﺪﻡ ﺍﻟﺠﻮﺍﺯ ﻛﻌﺒﺎﺭﺓ‬ ‫ﺍﻟﻨﻴﻞ ﻓﻐﻔﻞ ﻭﻟﻢ ﻳﻌﺒﺮ ﺇﻻ ﺑﻤﺎ ﻳﻔﻴﺪ ﺇﺑﺎﺣﺔ ﺍﻹﻗﺪﺍﻡ ﻭﻋﺪﻣﻬﺎ ﻓﺈﻥ ﺍﻟﺤﺎﻣﻞ ﻣﻦ ﻏﻴﺮﻙ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٤٩/٦‬ ‪.٥٤٠‬‬ ‫‪521‬‬‫ﺑﺎﺏ ﻓﻲ ﺍﻟﺘﺴﺮﻱ‬ ‫ﻳﺤﺮﻡ ﻋﻠﻴﻚ ﺗﺴﺮﻳﻬﺎ ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﺈﺫﺍ ﻟﻢ ﺗﺴﺘﺒﺮﺉ ﺍﺣﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺑﻬﺎ ﺣﻤﻞ ﻓﻴﻮﺟﺐ ﺍﻟﺘﻮﻗﻒ ﻋﻦ ﺗﺰﻭﻳﺠﻬﺎ ﻭﺗﺴﺮﻳﻬﺎ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻣﻦ ﺍﺷﺘﺮﻯ ﺃﻣﺔ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﻟﻐﻴﺮﻩ ﻓﻼ ﺍﺳﺘﺒﺮﺍﺀ ﻋﻠﻴﻪ ﻭﻟﻮ‬ ‫ﻟﻌﺒﺪﻩ‪.‬‬ ‫ﻭﻻ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺣﺘﻰ ﺗﺴﺘﺒﺮﺉ)‪.(١‬‬ ‫ @ ‪!6‬م و‪ g‬ٴ‪2‬ه ‪!,‬ي @‪ I‬اء‬ ‫ﺣﺮﻡ ﻭﻁﺀ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻣﻤﻠﻮﻛﺔ ﺑﺎﻟﺘﺴﺮﻱ‪:‬‬ ‫‪ ١‬ ﻣﺸﺮﻛﺔ‪ :‬ﺧﻼﻓﺎ ﻟﻌﻤﺮﻭﺱ ﻓﻲ ﺇﺟﺎﺯﺓ ﺗﺴﺮﻱ ﺍﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ‪ ،‬ﻭﺍﻟﻤﻨﻊ‬ ‫ﻻﺟﺘﻤﺎﻉ ﺧﺴﺔ ﺍﻟﺮﻕ ﻭﺧﺴﺔ ﺍﻟﺸﺮﻙ‪.‬‬ ‫‪ ٢‬ ﻣﺸﺘﺮﻛﺔ‪ :‬ﻭﻟﻮ ﺑﻴﻦ ﻭﻟﺪ ﻭﻭﺍﻟﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺗﺴﺮﺍﻫﺎ ﺍﻟﻮﺍﻟﺪ ﻓﺬﻟﻚ ﻧﺰﻉ ﻟﻬﺎ‬ ‫ﻓﻴﺼﺢ ﻭﻟﻮ ﺭﺿﻲ ﺍﻟﺸﺮﻛﺎﺀ ﻓﺈﻥ ﺃﺭﺍﺩﻭﺍ ﺯﻭﺟﻮﻫﺎ ﻷﺣﺪﻫﻢ ‬ ‫ﻣﺜﻼ‪.‬‬ ‫‪ ٣‬ ﺯﺍﻧﻴﺔ ﻗﺒﻞ ﺃﻥ ﻳﻤﻠﻜﻬﺎ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺘﺴﺮﺍﻫﺎ‪ ،‬ﻓﻠﻮ ﺗﺎﺑﺖ ﺟﺎﺯ ﺗﺴﺮﻳﻬﺎ‪.‬‬ ‫‪ ٤‬ ﺣﺎﻣﻞ ﻣﻦ ﻏﻴﺮﻙ ﻭﻟﻮ ﻣﻦ ﻋﺒﺪﻙ‪.‬‬ ‫‪ ٥‬ ﺫﺍﺕ ﺯﻭﺝ‪.‬‬ ‫ﻓﺼﺎﻋﺪﺍ ﻭﻟﻮ ﻣﻦ ﺟﻬﺔ ﺍﻷﻡ‪.‬‬ ‫‬‫‪ ٦‬ ﻣﻤﺴﻮﺳﺔ ﺍﻷﺏ ﺃﻭ ﺍﻟﺠﺪ‬ ‫‬ ‫ﻓﺴﺎﻓﻼ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﻤﺲ ﺑﺎﻟﻴﺪ‬ ‫‪ ٧‬ ﻣﻤﺴﻮﺳﺔ ﺍﻻﺑﻦ ﺃﻭ ﺍﺑﻦ ﺍﻻﺑﻦ ﺃﻭ ﺍﺑﻦ ﺍﻟﺒﻨﺖ‬ ‫ﻓﻲ ﺍﻟﻔﺮﺝ ﻛﺎﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻛﺎﻟﻤﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻮﻥ ﻛﺎﻟﻤﺲ ﻭﺫﻟﻚ ﻟﻔﺮﺟﻬﺎ‪.‬‬ ‫‪ ٨‬ ﺍﻷﻣﺔ ﻭﺃﻣﻬﺎ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٥٠/٦‬ ‪.٥٥١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪522‬‬ ‫‪ ٩‬ ﺍﻷﻣﺔ ﻭﺃﺧﺘﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﻣﺔ ﻣﻊ ﺃﻣﻬﺎ ﺃﻭ ﻣﻊ ﺃﺧﺘﻬﺎ ﻭﻳﻠﺤﻖ ﺑﻬﻤﺎ ﻛﻞ ﻣﻦ‬ ‫ﻻ ﺗﺠﺎﻣﻊ ﻣﻌﻪ ﻭﻫﺬﺍ ﻛﻠﻪ ﻗﺴﻢ ﻭﺍﺣﺪ‪.‬‬ ‫‪ ١٠‬ ﺍﻟﻌﻤﺔ ﻣﻦ ﺍﻟﺮﺿﺎﻉ‪.‬‬ ‫‪ ١١‬ ﺍﻟﺨﺎﻟﺔ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﺧﺼﻪ؛ ﻷﻥ ﻋﻤﺘﻚ ﺃﻭ ﺧﺎﻟﺘﻚ ﺑﺎﻟﻨﺴﺐ ﺇﺫﺍ ﻣﻠﻜﺘﻬﺎ‬ ‫ﺧﺮﺟﺖ ﺣﺮﺓ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻛﺬﻟﻚ ﻓﻲ ﺍﻟﺮﺿﺎﻉ‪.‬‬ ‫ﻭﺑﻘﻴﺖ ﺯﻳﺎﺩﺓ ﺗﻌﻠﻢ ﻣﻦ ﺑﺎﺏ ﻣﺎ ﻳﺤﺮﻡ ﺟﻤﻌﻪ ﻭﻏﻴﺮﻩ‪ ،‬ﻣﺜﻞ ﺃﻥ ﺗﻜﻮﻥ ﻣﺤﺮﻣﺘﻚ‬ ‫ﺑﺎﻟﺮﺿﺎﻉ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻌﺘﻖ ﺑﻤﻠﻚ ﺍﻟﻤﺤﺮﻡ ﺑﺎﻟﺮﺿﺎﻉ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ‬ ‫ﺯﻭﺟﺎ ﻏﻴﺮﻩ ﺛﻢ ﻣﻠﻜﻬﺎ‪ ،‬ﻭﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺯﻧﻰ‬ ‫ﺗﺰﻭﺟﻬﺎ ﺛﻢ ﻃﻠﻘﻬﺎ ﻭﻟﻢ ﺗﻨﻜﺢ ‬ ‫ﺑﺄﻣﻬﺎ ﺃﻭ ﺑﻨﺘﻬﺎ ﺃﻭ ﻋﻘﺪ ﻋﻠﻰ ﺑﻨﺘﻬﺎ ﻭﻓﺎﺭﻗﻬﺎ ﺃﻭ ﻋﻠﻰ ﺃﻣﻬﺎ ﻭﻣﺲ ﺃﻣﻬﺎ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ‪ ٥٥١/٦‬ ‪ ،٥٥٢‬ﻓﺘﺎﻭﻯ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺸﻴﺦ ﺍﻟﺨﻠﻴﻠﻲ ‪.١٢٩/٢‬‬ ‫‪523‬‬ ‫ا=!س‬ ‫ا ح‬ ‫   أ م ا ح‬ ‫ ﺗﻌﺮﻳﻒ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺍﻟﻠﻐﺔ ‪٥ ............................................................................................................................‬‬ ‫ ﺗﻌﺮﻳﻒ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ‪٦ .................................................................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻟﻨﻜﺎﺡ ‪٦ .................................................................................................................................................‬‬ ‫ ﺍﻟﺘﺮﻏﻴﺐ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻭﻓﻀﻠﻪ‪٧......................................................................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻟﻨﻴﺔ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪٩ ................................................................................................................................‬‬ ‫ ﺍﻟﻬﺰﻝ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪٩ .........................................................................................................................................‬‬ ‫ ﺍﻟﺘﺒﺘﻞ‪١٠..............................................................................................................................................................‬‬ ‫ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ‪١٠........................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ ‪١١ ................................................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻤﺤﻠﻞ ‪١١ ..............................................................................................................................................‬‬ ‫ ﺇﻋﻼﻥ ﺍﻟﻨﻜﺎﺡ ‪١٢...............................................................................................................................................‬‬ ‫ ﺧﻄﺒﺔ ﺍﻟﻨﻜﺎﺡ ‪١٢................................................................................................................................................‬‬ ‫ ﺻﻔﺔ ﺻﻚ ﺍﻟﺘﺰﻭﻳﺞ ‪١٣ ...................................................................................................................................‬‬ ‫ ﺩﻓﻊ ﺻﻚ ﺍﻟﺘﺰﻭﻳﺞ ‪١٤ .....................................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺃﺭﺑﻊ ﻧﺴﺎﺀ ﺑﻌﻘﺪ ﻭﺍﺣﺪ ‪١٤ ...................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪524‬‬ ‫ﱠ‬ ‫‪ ' B:‬ا‪ /‬ﮊ  أ@! ا ح‬ ‫@‬ ‫ ﺣﻜﻢ ﺍﻟﻜﻼﻡ ﻓﻲ ﺧﺼﻮﺻﻴﺎﺕ ﺍﻟﻨﺒﻲ ﮊ ‪٢١..............................................................................................‬‬ ‫@‪!6 I‬م ‪ I@ ' 3‬ا!‪H‬ل واء و@‪!  I‬ه‬ ‫ ﺍﺳﺘﺤﺒﺎﺏ ﻧﻜﺎﺡ ﺍﻟﺒﻜﺮ ‪٢٢ ..............................................................................................................................‬‬ ‫ ﻣﻦ ﻳﺴﺘﺤﺐ ﻧﻜﺎﺣﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪٢٢ .............................................................................................................‬‬ ‫ ﻣﻦ ﻳﻜﺮﻩ ﻧﻜﺎﺣﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪٢٤ ...................................................................................................................‬‬ ‫‪!6 I‬م ‪ I@  3‬اء‬ ‫ﺍﻟﻤﺤﺮﻣﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ‪٢٦ ......................................................................................................‬‬ ‫‪‬‬‫‬ ‫ ﺗﺤﺮﻳﻢ ﻧﻜﺎﺡ ﺍﻷﻣﻬﺎﺕ ﻭﻣﺎ ﻭﻟﺪﻥ ‪٢٧ .........................................................................................................‬‬ ‫‪‬‬ ‫ﺍﻟﺠﺪﺍﺕ‪٢٨ ............................................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ‬ ‫ ﺗﺤﺮﻳﻢ ﻧﻜﺎﺡ ﺍﻷﺧﻮﺍﺕ ‪٢٨ ............................................................................................................................‬‬ ‫ ﺣﺮﻣﺔ ﻧﻜﺎﺡ ﺑﻨﺖ ﺍﻷﺥ‪٢٩ ..............................................................................................................................‬‬ ‫ ﺣﺮﻣﺔ ﻧﻜﺎﺡ ﺍﻟﻌﻤﺎﺕ ﻭﺍﻟﺨﺎﻻﺕ ‪٣٠ ............................................................................................................‬‬ ‫ ﺍﻟﻤﺤﺎﺭﻡ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪٣٠ .................................................................................................................................‬‬ ‫ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ‪٣١ ..................................................................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻓﻲ ﻋﺪﺓ ﺃﺧﺘﻬﺎ ‪٣١ ...............................................................................................................‬‬ ‫ ﻭﻁﺀ ﺍﻟﺮﺟﻞ ﻷﺧﺖ ﺍﻣﺮﺃﺗﻪ‪٣٢ ......................................................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﺃﺧﺖ ﺯﻭﺟﺘﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻬﺎ ‪٣٢ ......................................................................................................‬‬ ‫ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺍﺑﻨﺘﻬﺎ ‪٣٢ .......................................................................................................................‬‬ ‫ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ﻣﺎ ﻳﺤﺮﻡ ﻣﻦ ﺍﻟﻨﺴﺐ‪٣٣...............................................................................................‬‬ ‫ ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﻔﺮﻉ ﻣﻦ ﺃﺭﺿﻌﺖ ﺃﺻﻠﻪ ‪٣٤ ...................................................................................................‬‬ ‫ ﻣﻘﺪﺍﺭ ﺍﻟﺮﺿﺎﻉ ﺍﻟﻤﺤﺮﻡ‪٣٥ .............................................................................................................................‬‬ ‫‪525‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺳﻦ ﺍﻟﺮﺿﺎﻉ ‪٣٥ ................................................................................................................................................‬‬ ‫ ﺣﺮﻣﺔ ﻣﻦ ﺃﺭﺿﻌﺖ ﺍﻣﺮﺃﺓ ﺍﻟﺮﺟﻞ ‪٣٥ ...........................................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺃﺭﺿﻌﺖ ﺃﺑﻨﺎﺀ ﺍﻟﺮﺟﻞ ‪٣٦ ............................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻷﺧﺖ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪٣٦ .....................................................................................................................‬‬ ‫ا واج @‪ I‬ت ات وا‪R‬ﻻت @‪ I‬ا!‪8W‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﺠﺪﺍﺕ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪٣٨...................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺃﻡ ﺍﺑﻨﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻭﺃﺧﺘﻬﺎ ‪٣٨.......................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﻣﺮﺿﻌﺔ ﺍﻷﺥ ‪٣٨...................................................................................................................................‬‬ ‫ ﻟﺒﻦ ﺍﻟﻔﺤﻞ ‪٣٩ ..................................................................................................................................................‬‬ ‫ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ﻭﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﻋﻤﺘﻬﺎ ﺃﻭ ﺧﺎﻟﺘﻬﺎ‪٣٩ ..............................................‬‬ ‫ ﺛﺒﻮﺕ ﺍﻟﺮﺿﺎﻋﺔ ‪٣٩ ..........................................................................................................................................‬‬ ‫ ﺭﺿﺎﻉ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻴﺘﺔ ‪٤٠ ...................................................................................................................................‬‬ ‫ ﺗﻐﻴﻴﺮ ﻟﺒﻦ ﺍﻟﻤﺮﺃﺓ ‪٤٠ .........................................................................................................................................‬‬ ‫ ﺳﻌﻂ ﺻﺒﻲ ﻟﺒﻦ ﺍﻣﺮﺃﺓ ‪٤٠ ...............................................................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﺍﻟﻤﺮﺿﻌﺔ ﻋﻠﻰ ﺍﻟﺮﺿﺎﻉ ‪٤٠ ................................................................................................................‬‬ ‫ ﺍﻟﺮﺟﻮﻉ ﻓﻲ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺮﺿﺎﻉ‪٤٠ ...................................................................................................................‬‬ ‫ ﺍﻟﺘﺤﺮﻳﻢ ﺑﺎﻟﻌﻘﺪ ﺍﻟﻔﺎﺳﺪ ‪٤١ .............................................................................................................................‬‬ ‫ ﺣﺮﻣﺔ ﺯﻭﺟﺔ ﺍﻻﺑﻦ ‪٤١ .....................................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻣﺮﺃﺓ ﺍﻷﺏ ﻭﺭﺑﻴﺒﺘﻪ ‪٤١ ........................................................................................................................‬‬ ‫ ﺣﺮﻣﺔ ﺃﻡ ﺍﻟﺰﻭﺟﺔ ﻭﺑﻨﺘﻬﺎ ‪٤٢ ............................................................................................................................‬‬ ‫ ﻣﺎ ﻳﻜﺮﻩ ﺯﻭﺍﺟﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪٤٣ ......................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺯﻭﺟﺔ ﺍﻟﺮﺑﻴﺐ ‪٤٤ ..................................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪526‬‬ ‫ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺭﺑﻴﺒﺘﻬﺎ ‪٤٤ .....................................................................................................................‬‬ ‫ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺑﻨﺎﺕ ﺍﻷﺧﻮﺍﻝ ﻭﺑﻨﺎﺕ ﺍﻷﻋﻤﺎﻡ‪٤٤ .........................................................................................‬‬ ‫ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﻣﺎ ﻧﻜﺢ ﺃﺑﻮﻫﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪٤٥ ....................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺗﺮﻳﻜﺔ ﺃﺑﻲ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﺟﺪﻩ ‪٤٥ ............................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﺮﺟﻞ ﻟﻀﺮﺓ ﺃﻣﻪ‪٤٥ .............................................................................................................................‬‬ ‫ ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻣﺎ ﻳﺤﺮﻡ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ‪٤٦ .............................................................................................‬‬ ‫ ﺣﺮﻣﺔ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺧﺘﻴﻦ ‪٤٦ ......................................................................................................................‬‬ ‫ ﺣﺮﻣﺔ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﻋﻤﺘﻬﺎ ﺃﻭ ﺧﺎﻟﺘﻬﺎ ‪٤٨ ......................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺗﻌﻤﺪ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﻣﻦ ﻻ ﻳﺠﻮﺯ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‪٤٩.................................................................‬‬ ‫ ﻣﺎ ﺍﻟﺤﻜﻢ ﺇﻥ ﺍﺷﺘﺒﻬﺖ ﺍﻣﺮﺃﺓ ﻣﺤﺮﻣﺔ ﺑﻐﻴﺮﻫﺎ؟‪٥١ .....................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺯﻭﺟﺔ ﺍﻟﻐﺎﺋﺐ‪٥١ ...................................................................................................................................‬‬ ‫ ﻣﻦ ﺟﺎﺀﻫﺎ ﻧﻌﻲ ﺯﻭﺟﻬﺎ ﻓﺘﺰﻭﺟﺖ ﺛﻢ ﺭﺟﻊ‪٥٢ ..........................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﺤﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ﻭﺍﻟﻤﺴﺘﺤﺎﺿﺔ ‪٥٢ ................................................................................................‬‬ ‫ ﺣﻜﻢ ﻧﻜﺎﺡ ﺍﻟﻤﺮﺗﺪﺓ ‪٥٣ .................................................................................................................................‬‬ ‫ ﺍﻟﺘﺴﺮﻱ ﺑﺎﻷﻣﺔ ﺍﻟﻤﺸﺮﻛﺔ ‪٥٤ ...........................................................................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻜﺘﺎﺑﻴﺔ ‪٥٥.............................................................................................................................‬‬ ‫ ﺍﻟﺰﻭﺍﺝ ﺑﻨﺼﺮﺍﻧﻴﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ‪٥٦.........................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺇﻣﺎﺀ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪٥٦..........................................................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﺍﻟﻜﺘﺎﺑﻲ ﻣﺠﻮﺳﻴﺔ‪٥٦............................................................................................................................‬‬ ‫ ﻟﺤﻘﺖ ﺯﻭﺟﺔ ﺍﻟﻤﺴﻠﻢ ﺑﺄﻫﻞ ﺍﻟﺤﺮﺏ ‪٥٧ ....................................................................................................‬‬ ‫ ﻋﻘﻮﺑﺔ ﻧﻜﺎﺡ ﺍﻟﻤﺤﺎﺭﻡ‪٥٧ ...............................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺠﻮﺳﻲ ﺫﺍﺕ ﺭﺣﻢ ﻣﻨﻪ‪٥٩...........................................................................................................‬‬ ‫ ﻋﻘﻮﺑﺔ ﻣﻦ ﻳﻌﻘﺪ ﻋﻠﻰ ﺧﻤﺲ ﻧﺴﺎﺀ‪٥٩.........................................................................................................‬‬ ‫‪527‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺣﻜﻢ ﻣﻦ ﻳﺘﺰﻭﺝ ﺃﻛﺜﺮ ﻣﻦ ﺃﻣﺔ‪٦٠ .................................................................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻟﻮﻁﺀ ﺑﻴﻦ ﺍﻷﻃﻔﺎﻝ‪٦١ ........................................................................................................................‬‬ ‫ ﺍﻟﺘﺤﺮﻳﻢ ﺑﻤﻘﺪﻣﺎﺕ ﺍﻟﺠﻤﺎﻉ ﻭﺍﻟﻠﻮﺍﻁ ‪٦٣ ....................................................................................................‬‬ ‫ ﺍﻟﺘﺤﺮﻳﻢ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻔﺮﺝ ﺃﻭ ﻣﺴﻪ ‪٦٣ ......................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻤﺎﺳﻴﻦ ‪٦٤ ........................................................................................................................................‬‬ ‫ ﻧﻈﺮ ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﻋﻮﺭﺓ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﺇﻟﻰ ﻋﻮﺭﺓ ﺍﻟﻤﺮﺃﺓ ‪٦٤ ..................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻟﻤﻼﻣﺴﺔ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ‪٦٥.....................................................................................................‬‬ ‫ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻤﻼﻣﺴﺔ ﻟﻠﻌﻼﺝ ‪٦٥.........................................................................................................................‬‬ ‫ ﻛﺮﺍﻫﻴﺔ ﺯﻭﺍﺝ ﻣﺤﺎﺭﻡ ﺍﻟﺰﻭﺝ ﺑﺄﻭﻝ ﻣﻮﻟﻮﺩ ﺗﻠﺪﻩ ﻣﻄﻠﻘﺘﻪ ‪٦٦.....................................................................‬‬ ‫ا واج وا ‪N3‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﺰﺍﻧﻲ ﺑﺎﻟﺰﺍﻧﻴﺔ ‪٦٧ ................................................................................................................................‬‬ ‫ ﺍﻟﻌﻠﺔ ﻓﻲ ﻣﻨﻊ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﺰﺍﻧﻴﺔ ‪٦٩.................................................................................................................‬‬ ‫ ﻣﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﺭﺃﻯ ‬ ‫ﺭﺟﻼ ﻳﺰﻧﻲ ‪٧٠ ................................................................................................................‬‬ ‫ ﻣﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﻋﻠﻢ ﺃﻥ ﺯﻭﺟﺘﻪ ﻗﺪ ﺯﻧﺖ ‪٧١ ...................................................................................................‬‬ ‫ ﻣﻦ ﺷﻚ ﻓﻲ ﺯﻧﻰ ﺍﻣﺮﺃﺗﻪ‪٧١ ...........................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻬﻤﺔ ﺑﺎﻟﺰﻧﻰ‪٧١ ................................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻤﺤﺪﻭﺩ ﻓﻲ ﺍﻟﺰﻧﺎ ‪٧٢ .........................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﻐﺘﺼﺒﺔ‪٧٣.............................................................................................................................‬‬ ‫ ﺯﻧﺎ ﺍﻟﺼﺒﻲ ﺃﻭ ﺍﻟﻤﺠﻨﻮﻥ ﺑﺎﻣﺮﺃﺓ ﻭﺃﺭﺍﺩ ﻧﻜﺎﺣﻬﺎ ‪٧٣....................................................................................‬‬ ‫ ﺯﻧﺎ ﺍﻟﻤﺸﺮﻙ ﺑﺎﻣﺮﺃﺓ ﺛﻢ ﺃﺳﻠﻢ ﻭﺃﺭﺍﺩ ﻧﻜﺎﺣﻬﺎ ‪٧٣........................................................................................‬‬ ‫ ﺇﻗﺮﺍﺭ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺑﺎﻟﺰﻧﺎ‪٧٤ .......................................................................................................................‬‬ ‫ ﺭﻣﻰ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺍﻵﺧﺮ ﺑﺎﻟﺰﻧﺎ‪٧٥ ...........................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪528‬‬ ‫ ﺯﻧﺎ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪٧٥ ........................................................................................................................................‬‬ ‫ ﻣﻦ ﺯﻧﺖ ﺑﺬﻱ ﻣﺤﺮﻡ ﻟﺰﻭﺟﻬﺎ ‪٧٦ ................................................................................................................‬‬ ‫ ﻣﻦ ﺯﻧﺖ ﺑﻐﻴﺮ ﻣﺤﺮﻡ ﻟﺰﻭﺟﻬﺎ ‪٧٦ ................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺃﺧﺖ ﻣﻦ ﺯﻧﺎ ﺑﻬﺎ ‪٧٧ ...........................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺑﻨﺎﺕ ﺍﻟﺰﺍﻧﻴﺔ ﻭﺃﻣﻬﺎ ‪٧٨........................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺑﻨﺎﺕ ﺍﻟﺰﺍﻧﻲ ‪٧٨....................................................................................................................................‬‬ ‫ ﻋﺪﺓ ﺍﻟﺰﺍﻧﻴﺔ ‪٧٨..................................................................................................................................................‬‬ ‫ ﺯﻧﺎ ﺑﺄﺧﺖ ﺯﻭﺟﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ‪٧٩ .............................................................................................................‬‬ ‫ ﺃﺛﺮ ﺍﻟﻤﺮﺍﻭﺩﺓ ﻋﻠﻰ ﺍﻟﺰﻧﺎ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ‪٧٩ ....................................................................................................‬‬ ‫ ﻣﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﻋﻠﻢ ﺯﻧﺎ ﻭﻟﻴﺘﻪ‪٨٠ .....................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻣﺮﺃﺓ ﻣﺴﻬﺎ ﺃﻭ ﻣﺲ ﺃﺣﺪ ﺃﻗﺎﺭﺑﻬﺎ ‪٨٠ ................................................................................................‬‬ ‫ ﻣﻴﺮﺍﺙ ﺍﻟﻤﺮﺟﻮﻣﺔ ﻭﺻﺪﺍﻗﻬﺎ‪٨٠ ....................................................................................................................‬‬ ‫ ﻣﻦ ﺯﻧﻰ ﺑﺎﻣﺮﺃﺓ ﺛﻢ ﺗﺰﻭﺟﻬﺎ ‪٨١ ......................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺘﻨﺎﻛﺤﻴﻦ‪٨١ .....................................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻤﻼﻋﻨﺔ ‪٨٢ ...........................................................................................................................................‬‬ ‫ﺛﻴﺒﺎ‪٨٢ ..........................................................................................................................‬‬ ‫ﺑﻜﺮﺍ ﻓﻮﺟﺪﻫﺎ ‬ ‫ ﺗﺰﻭﺝ ‬ ‫ ﺍﻟﺘﺤﻮﻁ ﻓﻲ ﺃﻣﺮ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺸﺒﻬﺎﺕ ‪٨٢ ...................................................................................‬‬ ‫ ﺍﻟﺰﻭﺍﺝ ﺑﻤﻦ ﻗﺎﻟﺖ‪ :‬ﺃﻧﺎ ﻣﺤﺮﻣﺘﻚ‪٨٤ ...........................................................................................................‬‬ ‫ب ا‪/#R‬‬ ‫ ﺧﻄﺒﺔ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ ‪٨٥ ..............................................................................................................‬‬ ‫ ﻣﺘﻰ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺨﻄﺐ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ ‪٨٥ ...............................................................................‬‬ ‫ ﺭﺩ ﺍﻟﺨﺎﻃﺐ ‪٨٧................................................................................................................................................‬‬ ‫‪529‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﻫﺪﺍﻳﺎ ﺍﻟﺨﻄﺒﺔ ‪٨٨..............................................................................................................................................‬‬ ‫ ﻫﺪﺍﻳﺎ ﺍﻟﺨﻄﺒﺔ ﺇﺫﺍ ﺗﻐﻴﺮﺕ ﺑﻔﻌﻞ ﺍﻟﻤﺨﻄﻮﺑﺔ ‪٨٨.........................................................................................‬‬ ‫ ﺗﺨﺘ‪‬ﻢ ﺍﻟﺮﺟﻞ ﺑﺎﻟﺬﻫﺐ ‪٨٩ ..............................................................................................................................‬‬ ‫ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻥ ﺗﺴﺄﻝ ﺍﻟﻤﺮﺃﺓ ﻃﻼﻕ ﻣﺴﻠﻤﺔ ‪٩٠ ............................................................................................‬‬ ‫ ﻣﺎ ﻳﺠﻮﺯ ﺃﻥ ﻳﺮﺍﻩ ﺍﻟﺨﺎﻃﺐ ﻣﻦ ﻣﺨﻄﻮﺑﺘﻪ ‪٩١ .............................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﻳﺨﻄﺐ ﺍﻣﺮﺃﺓ ﻭﻳﻨﻜﺢ ﺃﻣﻬﺎ‪٩٢ .....................................................................................................‬‬ ‫ ﺧﻄﺒﺔ ﻣﺨﻄﻮﺑﺔ ﺍﻷﺏ ﻭﺍﻟﺠﺪ ‪٩٢ ...................................................................................................................‬‬ ‫ ﺧﻄﺒﺔ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻋﺪﺗﻬﺎ‪٩٣ ............................................................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻓﻲ ﻋﺪﺓ ﻣﻦ ﻳﺤﺮﻡ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ‪٩٥....................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﺨﺎﻣﺴﺔ ﻓﻲ ﻋﺪﺓ ﺇﺣﺪﻯ ﺯﻭﺟﺎﺗﻪ ‪٩٦...............................................................................................‬‬ ‫ ﺃﻗﻞ ﻣﺪﺓ ﺗﺼﺪﻕ ﻓﻴﻬﺎ ﺍﻟﻤﺮﺃﺓ ﻻﻧﺘﻬﺎﺀ ﻋﺪﺗﻬﺎ‪٩٦..........................................................................................‬‬ ‫ ﺯﻭﺍﺝ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺧﻄﺒﻬﺎ ﻓﻲ ﻋﺪﺗﻬﺎ ﻟﻮﻟﻴﻪ ‪٩٧ ....................................................................‬‬ ‫ ﺧﻄﺒﺔ ﺍﻟﻄﻔﻞ ﺃﻭ ﺍﻟﻤﺠﻨﻮﻥ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻋﺪﺗﻬﺎ ‪٩٧ .......................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻌﺒﺪ ﻣﺨﻄﻮﺑﺔ ﺳﻴﺪﻩ ‪٩٨ .....................................................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺗﺴﺒﺐ ﻓﻲ ﻃﻼﻕ ﺍﻣﺮﺃﺓ ﻟﻴﺘﺰﻭﺟﻬﺎ ‪٩٨ .......................................................................................‬‬ ‫ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻳﺄﺧﺬﻩ ﺍﻟﺰﻭﺝ ﻟﻄﻼﻕ ﺯﻭﺟﺘﻪ‪٩٩.............................................................................................‬‬ ‫ ﻣﻦ ﻳﻄﻠﺐ ﻃﻼﻕ ﻣﺸﺮﻛﺔ ﻟﻴﺘﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺇﺳﻼﻣﻬﺎ ‪١٠٠ ............................................................................‬‬ ‫ ﻋﻘﻮﺑﺔ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺯﻭﺟﺘﻪ ‪١٠٠ ....................................................................................................‬‬ ‫ ﺯﻭﺍﺝ ﺍﻟﺮﺟﻞ ﻣﻤﻦ ﻋﻠﻢ ﺯﻧﺎﻫﺎ ﺃﻭ ﺧﻄﺒﺘﻬﺎ ﻟﻐﻴﺮﻩ ‪١٠١ ................................................................................‬‬ ‫ ﻋﻠﻢ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺑﺰﻧﻰ ﺍﻵﺧﺮ ﺑﻌﺪ ﺍﻟﺰﻭﺍﺝ‪١٠٢ .....................................................................................‬‬ ‫ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺍﻟﺨﻄﺒﺔ‪١٠٢ .......................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺻﺎﺣﺐ ﺍﻟﺨﻠﻖ ‪‬‬ ‫ﻭﺍﻟﺪﻳﻦ ‪١٠٣.............................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪530‬‬ ‫ب ا‪  !,‬ا ح‬ ‫ ﻣﻌﻨﻰ ﺍﻟﺘﻌﺮﻳﺾ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪١٠٤ ...................................................................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻟﺘﻌﺮﻳﺾ ﻟﻠﻤﻌﺘﺪﺓ‪١٠٤ .........................................................................................................................‬‬ ‫ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺮﻳﺾ ‪١٠٥ .................................................................................................................‬‬ ‫ ﻣﻦ ﺧﻄﺐ ﻟﻐﻴﺮﻩ ﻓﻲ ﺍﻟﻌﺪﺓ ‪١٠٦ ....................................................................................................................‬‬ ‫ ﺗﺼﺪﻳﻖ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺗﻬﺎ ‪١٠٧.........................................................................................................‬‬ ‫ ﺗﺼﺪﻳﻖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺪﻋﻴﺔ ﺍﻟﻄﻼﻕ ﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﺯﻭﺝ‪١٠٨............................................................................‬‬ ‫ب  اا ‪ N8‬ا‪ ,‬و;‬ ‫ ﺣﻜﻢ ﺍﻟﻬﺪﺍﻳﺎ ﻗﺒﻞ ﺍﻟﺰﻭﺍﺝ ‪١١٠ ........................................................................................................................‬‬ ‫ ﺭ ‪‬ﺩ ﺍﻟﻬﺪﺍﻳﺎ ﺇﻥ ﻓﺴﺨﺖ ﺍﻟﺨﻄﺒﺔ‪١١١ ................................................................................................................‬‬ ‫ ﻛﻴﻔﻴﺔ ﺭﺩ ﺍﻟﻬﺪﺍﻳﺎ ﺑﻌﺪ ﻓﺴﺦ ﺍﻟﺨﻄﺒﺔ‪١١١ .......................................................................................................‬‬ ‫ ﺭ ‪‬ﺩ ﺍﻟﻬﺪﺍﻳﺎ ﺑﺴﺒﺐ ﻋﻴﺐ ﻓﻲ ﺃﺣﺪ ﺍﻟﻤﺨﻄﻮﺑﻴﻦ ‪١١٢ ....................................................................................‬‬ ‫ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻴﻮﺏ ﺍﻟﺘﻲ ﺗﺮﺩ ﺑﺴﺒﺒﻬﺎ ﺍﻟﻬﺪﺍﻳﺎ ‪١١٢ ...............................................................................................‬‬ ‫ﺍﻟﺨ ﻠﻘﻴﺔ ﺑﻼ ﺗﺴﺒﺐ ‪١١٣ ..................................................................................‬‬‫ ﺭﺩ ﺍﻟﻬﺪﺍﻳﺎ ﺑﺴﺒﺐ ﺍﻟﻌﻴﻮﺏ ‬ ‫ ﺭ ‪‬ﺩ ﺍﻟﻬﺪﺍﻳﺎ ﺑﺴﺒﺐ ﺗﺤﺮﻳﻢ ﺃﺣﺪ ﺍﻟﺨﺎﻃﺒﻴﻦ ﻋﻠﻰ ﺍﻵﺧﺮ ‪١١٤......................................................................‬‬ ‫ ﺭ ‪‬ﺩ ﺍﻟﻬﺪﺍﻳﺎ ﺑﺴﺒﺐ ﻣﻮﺕ ﺃﺣﺪ ﺍﻟﺨﺎﻃﺒﻴﻦ‪١١٤...............................................................................................‬‬ ‫ ﻣﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺭﺩ ﺍﻟﻬﺪﺍﻳﺎ ﺇﺫﺍ ﻓﺴﺨﺖ ﺍﻟﺨﻄﺒﺔ ‪١١٥..................................................................................‬‬ ‫ ﻣﻦ ﺃﺧﺬ ﺍﻟﻬﺪﻳﺔ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ ﻭﻓﻲ ﻧﻴﺘﻪ ﺃﻻ ﻳﺰﻭﺝ ‪١١٦...........................................................................‬‬ ‫ب  اﻹ‪Z‬د ‪ N8‬ا ح‬ ‫ ﺣﻜﻢ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ‪١١٧ ...................................................................................................................‬‬ ‫ ﻋﺪﺩ ﺍﻟﺸﻬﻮﺩ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪١١٨ .........................................................................................................................‬‬ ‫ ﺷﺮﻭﻁ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪١١٨ ........................................................................................................‬‬ ‫‪531‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺷﻬﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ‪١١٨ .............................................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﺍﻟﻔﺎﺳﻖ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪١١٩.......................................................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪١١٩.....................................................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﺍﻟﻌﺒﻴﺪ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ‪١١٩......................................................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﺍﻟﺨﻨﺜﻰ ﻋﻠﻰ ﺍﻟﺮﺟﻌﺔ ‪١١٩...................................................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﺍﻷﻋﻤﻰ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ‪١٢٠ ..................................................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺰﻭﺭ ﻭﺍﻷﻗﻠﻒ ﻭﺍﻟﻤﺠﻨﻮﻥ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ‪١٢٠ ......................................................................‬‬ ‫ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺃﻛﺜﺮ ﻣﻦ ﻣﺠﻠﺲ‪١٢٠ ........................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﻭﻟﻲ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ‪١٢٠ ...........................................................................................................‬‬ ‫ ﺇﺷﻬﺎﺩ ﺍﷲ ﻭﺍﻟﻤﻼﺋﻜﺔ‪١٢١ .................................................................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﻭﺍﻟﺪ ﺍﻟﺰﻭﺝ ﻭﻭﻟﻲ ﺍﻟﻤﺮﺃﺓ‪١٢١ ............................................................................................................‬‬ ‫ ﺍﻟﻮﻻﻳﺔ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﺍﻟﺼﺪﺍﻕ ‪١٢١ ...............................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﺍﻟﻮﻟﻲ ﺇﺫﺍ ﺍﺳﺘﺨﻠﻒ ﻏﻴﺮﻩ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ‪١٢٣.....................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﻭﻟﻲ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ‪١٢٤ ...........................................................................................................‬‬ ‫ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﻧﻜﺎﺡ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻧﺴﺒﻪ ‪١٢٤ ..............................................................................................‬‬ ‫ ﻣﻦ ﺗﺼﺢ ﺷﻬﺎﺩﺗﻪ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪١٢٤ ................................................................................................................‬‬ ‫ ﺗﺠﺪﻳﺪ ﺍﻟﻨﻜﺎﺡ ﻟﻤﻦ ﺗﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻋﺪﺗﻬﺎ ‪١٢٥ .....................................................................................‬‬ ‫ ﻣﻦ ﺗﻌﻤﺪ ﺇﺷﻬﺎﺩ ﻣﻦ ﻻ ﺗﺼﺢ ﺷﻬﺎﺩﺗﻪ‪١٢٥ .................................................................................................‬‬ ‫ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻌﻘﺪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺣﻘﻮﻕ ‪١٢٦ ...........................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﺑﻼ ﺷﻬﻮﺩ ﺛﻢ ﺯﺍﻝ ﻋﻘﻠﻪ ‪١٢٨.......................................................................................................‬‬ ‫ ﺗﺠﻨﻦ ﺍﻟﻮﻟﻲ ﺃﻭ ﻣﻮﺗﻪ ‪١٢٩ ...............................................................................................................................‬‬ ‫ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺭﺩﺓ ﺃﻭ ﺟﻨﻮﻥ ﺍﻟﻮﻟﻲ ﺃﻭ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ‪١٢٩ ...................................................................‬‬ ‫ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻌﺪ ﺯﻧﺎ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ‪١٢٩ .............................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪532‬‬ ‫ ﺍﺷﺘﺮﺍﻁ ﺍﻹﺳﻼﻡ ﻓﻲ ﺍﻟﺸﻬﻮﺩ ‪١٢٩ .................................................................................................................‬‬ ‫ ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﻮﻟﻲ ﻋﻠﻰ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪١٣٠.........................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﺑﺪﻭﻥ ﺷﻬﻮﺩ‪١٣١ ............................................................................................................................‬‬ ‫ب اﻷوء  ا ح‬ ‫ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻮﻟﻲ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪١٣٢............................................................................................................‬‬ ‫ ﺍﺷﺘﺮﺍﻁ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻤﺮﺃﺓ ﻭﺯﻭﺍﺟﻬﺎ ﺑﺎﻟﻜﻔﺆ ‪١٣٣ ............................................................................................‬‬ ‫ ﻭﻗﺖ ﺯﻭﺍﺝ ﺍﻟﺒﻨﺖ ‪١٣٥ ...................................................................................................................................‬‬ ‫ ﻣﻮﺕ ﺯﻭﺝ ﺍﻟﺼﺒﻴﺔ ﻗﺒﻞ ﺑﻠﻮﻏﻬﺎ ‪١٣٦ ...........................................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﺻﺒﻴﺔ ﻭﻣﺎﺗﺖ ﻗﺒﻞ ﺑﻠﻮﻏﻬﺎ‪١٣٦ ..........................................................................................................‬‬ ‫ﺃﺯﻭﺍﺟﺎ ﻋﺪﺓ ﻗﺒﻞ ﺑﻠﻮﻏﻬﺎ‪١٣٧ .............................................................................................‬‬ ‫‬‫ ﺗﺰﻭﻳﺞ ﺍﻟﺼﺒﻴﺔ‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﺼﺒﻴﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﺯﻭﺟﻬﺎ‪١٣٧ ...........................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺮﺃﺓ ﺑﺄﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ‪١٣٨ ..............................................................................................................‬‬ ‫ ﺗﺮﺗﻴﺐ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪١٣٨ ...................................................................................................................‬‬ ‫ ﺯﻭﺍﺝ ﺍﻟﻤﺮﺃﺓ ﺑﻮﻟﻲ ﻣﺸﺮﻙ‪١٤٠ .......................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﻭﻟﻲ ﺍﻟﻤﺮﺃﺓ ﺑﻬﺎ ‪١٤٠ ..............................................................................................................................‬‬ ‫ ﻋﻘﺪ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻨﻜﺎﺡ ‪١٤٠ ...................................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻷﻋﻤﻰ ﻭﺗﺰﻭﻳﺠﻪ ﻭﻟﻴﺘﻪ ‪١٤١...............................................................................................................‬‬ ‫ ﺗﻮﻟﻲ ﺍﻟﻤﺮﺃﺓ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‪١٤١.........................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻷﻗﻠﻒ ‪١٤٢ ..........................................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺮﻳﻀﺔ ‪١٤٢ ........................................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﺼﺒﻴﺎﻥ ‪١٤٢ .........................................................................................................................................‬‬ ‫ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻮﻟﻲ ﻋﻦ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻨﻔﻘﺔ ‪١٤٣....................................................................................................‬‬ ‫‪533‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻮﻟﻲ ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺑﺎﻗﻲ ﺍﻷﻭﻟﻴﺎﺀ ‪١٤٣.................................................................................‬‬ ‫ ﺍﻟﻮﻟﻲ ﺍﻟﺤﺎﺿﺮ ﺃﻭﻟﻰ ﻣﻦ ﺍﻟﻮﻟﻲ ﺍﻟﻐﺎﺋﺐ ‪١٤٤ .............................................................................................‬‬ ‫ ﺍﻷﻭﻟﻰ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻤﺔ ‪١٤٥ ...................................................................................................................‬‬ ‫ﻣﺴﻠﻤﺎ ‪١٤٦ .........................................................................................................‬‬ ‫‬‫ ﻭﻟﻲ ﺍﻟﻜﺘﺎﺑﻴﺔ ﺇﻥ ﺗﺰﻭﺟﺖ‬ ‫ ﻋﻘﻮﺑﺔ ﺍﻟﺸﻬﻮﺩ ﻋﻠﻰ ﻧﻜﺎﺡ ﺑﻐﻴﺮ ﻭﻟﻲ ‪١٤٧..................................................................................................‬‬ ‫ ﺇﺟﺎﺯﺓ ﺍﻟﻮﻟﻲ ﻟﻠﻨﻜﺎﺡ ﺑﻌﺪ ﺍﻟﻤﺲ‪١٤٧...........................................................................................................‬‬ ‫ ﺇﺟﺎﺯﺓ ﺍﻟﺴﻴﺪ ﻟﻠﻨﻜﺎﺡ ﺑﻌﺪ ﺍﻟﻤﺲ‪١٤٨...........................................................................................................‬‬ ‫ ﺇﺟﺒﺎﺭ ﺍﻟﻮﻟﻲ ﻋﻠﻰ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺮﺃﺓ ‪١٤٩ ...........................................................................................................‬‬ ‫ ﺃﺧﺬ ﺍﻟﻮﻟﻲ ﻟﻠﻤﺎﻝ ﻣﻦ ﻭﻟﻴﺘﻪ ﻋﻠﻰ ﺗﺰﻭﻳﺠﻬﺎ ‪١٥٠ .......................................................................................‬‬ ‫ ﻋﻀﻞ ﺍﻟﻮﻟﻲ ‪١٥١...............................................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻮﻟﻲ ﺍﻷﺑﻌﺪ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﻗﺮﺏ‪١٥١..............................................................................................‬‬ ‫ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻮﻟﻲ ﻟﻨﻔﺴﻪ ﺷﻴ ﺌﺎ ﻋﻨﺪ ﺍﻟﺘﺰﻭﻳﺞ ‪١٥٢ ............................................................................................‬‬ ‫ ﻣﻦ ﻳﺰﻭﺝ ﺍﻟﻤﺮﺃﺓ ﺣﺎﻝ ﻏﻴﺎﺏ ﻭﻟﻴﻬﺎ‪١٥٣ .....................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻠﻘﻴﻄﺔ‪١٥٤ ...........................................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﻣﻦ ﻻ ﻭﻟﻲ ﻟﻬﺎ ﻣﺴﻠﻢ ‪١٥٤ ................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻷﻋﻤﻰ ﻭﻟﻴﺘﻪ‪١٥٤ ...............................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﺨﻨﺜﻰ ﻭﻟﻴﺘﻪ ‪١٥٥ ...............................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﺨﺎﻝ ‪١٥٥ .............................................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﻏﻴﺮ ﺍﻟﻮﻟﻲ ‪١٥٥ .....................................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺑﻨﺖ ﺍﻟﻤﻔﻘﻮﺩ‪١٥٥ ................................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﻭﻟﻴﺔ ﺍﻷﻋﺠﻢ ‪١٥٦ ................................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﺴﻠﻄﺎﻥ ‪١٥٦ ........................................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪534‬‬ ‫ا =ءة  ا ح‬ ‫ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪١٥٨ ..................................................................................................................‬‬ ‫ ﺍﻟﻤﻘﺼﻮﺩ ﺑﺎﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪١٥٨ .............................................................................................................‬‬ ‫ ﺍﻧﺘﺴﺎﺏ ﺭﺟﻞ ﺇﻟﻰ ﻏﻴﺮ ﻗﺒﻴﻠﺘﻪ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﻜﺎﺡ‪١٦٠ ................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺍﻟﻈﺎﻟﻢ ﺃﻭ ﺍﻟﻤﺨﺎﻟﻒ ﺃﻭ ﺍﻟﺒﺪﻭﻱ ﺃﻭ ﺍﻟﻘﺎﺗﻞ ‪١٦١........................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺮﺃﺓ ﻟﺒﺪﻭﻱ ‪١٦٣ ..............................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻤﺴﻠﻤﺔ ﻣﻦ ﻣﺸﺮﻙ ﻭﺍﻟﻤﺴﻠﻢ ﻣﻦ ﻣﺸﺮﻛﺔ ‪١٦٤ ..............................................................................‬‬ ‫ ﻣﺎ ﻻ ﻳﻔﻌﻠﻪ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﺩﺍﺭ ﺍﻟﺸﺮﻙ‪١٦٤ ......................................................................................................‬‬ ‫ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺒﻜﺮ ﻓﻲ ﺃﻣﺮ ﺍﻟﻨﻜﺎﺡ ‪١٦٥ ..............................................................................................................‬‬ ‫ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﺜﻴﺐ ﻓﻲ ﺃﻣﺮ ﺍﻟﻨﻜﺎﺡ ‪١٦٧.............................................................................................................‬‬ ‫ ﻃﻠﺐ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻨﻜﺎﺡ‪١٦٩ .................................................................................................................................‬‬ ‫ ﺇﻛﺮﺍﻩ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ ‪١٦٩ .......................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻣﺮﺃﺓ ﺑﺄﻣﺮ ﻭﻟﻴﻬﺎ ﺑﻐﻴﺮ ﺭﺃﻳﻬﺎ ‪١٧٠......................................................................................................‬‬ ‫ ﺇﻧﻜﺎﺭ ﺍﻟﻤﺮﺃﺓ ﺑﻌﺪ ﺗﺰﻭﻳﺞ ﺍﻟﻮﻟﻲ‪١٧٠.............................................................................................................‬‬ ‫ ﻣﻦ ﻧﻜﺤﺖ ﺑﻐﻴﺮ ﻭﻟﻲ ﺛﻢ ﺃﺟﺎﺯ ﺍﻟﻮﻟﻲ ‪١٧١ ................................................................................................‬‬ ‫ب  ر‪ W‬ا!أة وإ‪ 3‬ر‪  0‬ح‬ ‫ ﺇﻧﻜﺎﺭ ﺍﻟﻤﺮﺃﺓ ﻷﻣﺮ ﺍﻟﺰﻭﺍﺝ ﻋﻨﺪ ﺳﻤﺎﻋﻬﺎ ﺑﻪ ‪١٧٣ .......................................................................................‬‬ ‫ ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻨﻜﺎﺡ ‪١٧٤..........................................................................‬‬ ‫ ﺇﻛﺮﺍﻩ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﻨﻜﺎﺡ ‪١٧٥...............................................................................................‬‬ ‫ ﺣﺠﺮ ﺍﻟﺤﺎﻛﻢ ﺃﻭ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﺍﻟﻮﻟﻲ ‪١٧٦................................................................................................‬‬ ‫ ﻣﻦ ﺯﻭﺟﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﻭﻟﻲ ‪١٧٧ ......................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﻣﺴﺘﻬﺰﺉ ﺍﻣﺮﺃﺓ ﺩﻭﻥ ﺇﺫﻧﻬﺎ ‪١٧٨ ........................................................................................................‬‬ ‫‪535‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺣﻜﻢ ﻣﻦ ﺇﺫﻧﺖ ﻟﻮﻟﻴﻴﻦ ﻓﺰﻭﺟﺎﻫﺎ ‪١٨٠.........................................................................................................‬‬ ‫ ﻣﻦ ﺃﺣﺒﺖ ‬ ‫ﺭﺟﻼ ﻭﺃﺣﺐ ﻭﻟﻴﻬﺎ ﺁﺧﺮ‪١٨٠.....................................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺯﻭﺟﺖ ﻟﺮﺟﻠﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ‪١٨١ ......................................................................................................‬‬ ‫ ﻃﻼﻕ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺯﻭﺟﺖ ﻟﺮﺟﻠﻴﻦ ‪١٨٢.....................................................................................................‬‬ ‫ ﻣﻮﺕ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺯﻭﺟﺖ ﻟﺮﺟﻠﻴﻦ ‪١٨٣ .....................................................................................................‬‬ ‫ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﻟﻤﻦ ﺯﻭﺟﺖ ﺑﺎﺛﻨﻴﻦ‪١٨٣ ..........................................................................................................‬‬ ‫ب  ا‪G‬اق و@ ‪ I@ ' r,‬أ م‬ ‫ ﺣﻜﻢ ﺍﻟﺼﺪﺍﻕ ‪١٨٥ ..........................................................................................................................................‬‬ ‫ ﺣﻜﻤﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺼﺪﺍﻕ ‪١٨٥ .....................................................................................................................‬‬ ‫ ﺷﺮﻁ ﻋﺪﻡ ﺍﻟﺼﺪﺍﻕ‪١٨٧ .................................................................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﺃﺭﺑﻊ ﻧﺴﻮﺓ ﺑﻌﻘﺪ ﻭﺍﺣﺪ ‪١٨٨ ...............................................................................................................‬‬ ‫ ﻣﻘﺪﺍﺭ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﺤﺪ ﺍﻷﺩﻧﻰ ﻟﻪ ‪١٨٨ ........................................................................................................‬‬ ‫ ﺍﻹﺳﺮﺍﻑ ﻓﻲ ﻗﻴﻤﺔ ﺍﻟﺼﺪﺍﻕ ‪١٩٠ ...................................................................................................................‬‬ ‫ ﺟﻌﻞ ﺍﻟﻘﺮﺁﻥ ﺻﺪﺍﻗﺎ ﻟﻠﻤﺮﺃﺓ ‪١٩١.....................................................................................................................‬‬ ‫ ﻣﺎ ﻳﺠﻮﺯ ﺑﻪ ﺻﺪﺍﻕ ﺍﻟﻤﺮﺃﺓ ‪١٩١.......................................................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺗﺰﻭﺝ ﺑﻐﻴﺮ ﺻﺪﺍﻕ ‪١٩٢ .................................................................................................................‬‬ ‫ ﻣﻨﻊ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻣﻦ ﻣﻌﺎﺷﺮﺗﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﻔﺮﺽ ﻟﻬﺎ ﺻﺪﺍﻗﺎ ‪١٩٣ .......................................................‬‬ ‫ ﺻﺪﺍﻕ ﺍﻟﻤﺜﻞ ﻟﻤﻦ ﻟﻢ ﻳﻔﺮﺽ ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ‪١٩٤ ........................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﻣﺸﺮﻛﺔ ﻋﻠﻰ ﺧﻨﺰﻳﺮ ﺃﻭ ﺧﻤﺮ ﻭﺃﺳﻠﻤﺎ ‪١٩٥ .......................................................................................‬‬ ‫ ﺍﺧﺘﻼﻑ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﺣﻮﻝ ﻗﺪﺭ ﺍﻟﺼﺪﺍﻕ ‪١٩٦ .....................................................................................‬‬ ‫ ﺍﻟﺼﺪﺍﻕ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻨﻘﻮﺩ‪١٩٨ ..................................................................................................................‬‬ ‫ ﻣﻴﺮﺍﺙ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻗﺒﻞ ﺍﻟﻤﺲ ‪١٩٨ ..........................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪536‬‬ ‫ ﻓﺮﺽ ﺻﺪﺍﻕ ﻭﺍﺣﺪ ﻷﻛﺜﺮ ﻣﻦ ﺯﻭﺟﺔ ‪١٩٩ ..................................................................................................‬‬ ‫ ﻧﺼﻒ ﺍﻟﺼﺪﺍﻕ ﻟﻠﻤﻄﻠﻘﺔ ﻗﺒﻞ ﺍﻟﻤﺲ ‪٢٠٠ ....................................................................................................‬‬ ‫ ﻭﺟﻮﺏ ﻛﺎﻣﻞ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﺨﻠﻮﺓ‪٢٠١ ............................................................................................................‬‬ ‫ ﺍﺧﺘﻼﻑ ﺍﻟﺰﻭﺟﻴﻦ ﻓﻲ ﺍﻟﻮﻁﺀ ‪٢٠١ ................................................................................................................‬‬ ‫ ﻫﻼﻙ ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﻳﺪ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ‪٢٠١ ..................................................................................................‬‬ ‫ ﺗﺠﺎﺭﺓ ﺍﻟﺰﻭﺝ ﺑﺼﺪﺍﻕ ﺯﻭﺟﺘﻪ ‪٢٠٣ ...............................................................................................................‬‬ ‫ ﻣﻮﺕ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻗﺒﻞ ﺍﻟﻤﺲ ‪٢٠٣ ..........................................................................................................‬‬ ‫ ﺗﺠﺎﺭﺓ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺑﺎﻟﺼﺪﺍﻕ ﺛﻢ ﻓﺴﺦ ﺍﻟﻌﻘﺪ ‪٢٠٤ ................................................................................‬‬ ‫ﺳﺮﺍ ﻋﻠﻰ ﻣﻬﺮ ﺧﻼﻑ ﺍﻟﻤﻌﻠﻦ ‪٢٠٥.............................................................................................‬‬ ‫ ﺍﻟﺘﺮﺍﺿﻲ ‪‬‬ ‫ ﺷﻬﺎﺩﺓ ﺍﻟﺸﻬﻮﺩ ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻌﻠﻦ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ‪٢٠٦..........................................................‬‬ ‫ ﻣﻦ ﻛﺎﻥ ﺻﺪﺍﻗﻬﺎ ﺃﻣﺔ ﻣﻦ ﻣﺤﺎﺭﻣﻬﺎ‪٢٠٧ ......................................................................................................‬‬ ‫ ﻣﻦ ﺃﺻﺪﻕ ﻻﻣﺮﺃﺗﻴﻦ ﺃﻣﺔ ﻣﺤﺮﻣﺔ ﻣﻦ ﺇﺣﺪﺍﻫﻤﺎ ‪٢٠٩.................................................................................‬‬ ‫ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻵﺟﻞ ‪٢١٠ .......................................................................................................................‬‬ ‫ ﻣﻦ ﻳﻘﺒﺾ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻮﻟﻲ ﺃﻡ ﺍﻟﻤﺮﺃﺓ‪٢١٠ ....................................................................................................‬‬ ‫ ﺃﻛﻞ ﺍﻟﻮﻟﻲ ﻣﻦ ﺻﺪﺍﻕ ﺍﻟﻤﺮﺃﺓ ‪٢١١ .................................................................................................................‬‬ ‫ ﻣﺎ ﻳﻌﺘﺒﺮ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﻭﻣﺎ ﻻ ﻳﻌﺘﺒﺮ ﻣﻨﻪ‪٢١١ ................................................................................................‬‬ ‫ ﺗﻌﻴﻴﻦ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻌﺎﺟﻞ ‪٢١٢ ...........................................................................................................................‬‬ ‫ ﺩﻓﻊ ﺍﻟﻤﺮﺃﺓ ﻟﻠﺰﻛﺎﺓ ﻋﻦ ﺻﺪﺍﻗﻬﺎ ‪٢١٣.............................................................................................................‬‬ ‫ ﺣﻜﻢ ﺟﻬﻞ ﻣﻘﺪﺍﺭ ﺍﻟﺼﺪﺍﻕ‪٢١٥ ....................................................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﻣﺎ ﺟﻌﻠﻪ ﺍﻟﺮﺟﻞ ﺻﺪﺍﻗﺎ ﻟﻠﻤﺮﺃﺓ‪٢١٥ .....................................................................................................‬‬ ‫ ﺇﻋﺘﺎﻕ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﻟﺮﺟﻞ ﺻﺪﺍﻗﺎ‪٢١٦ ..............................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺗﺴﺮﻯ ﺃﻣﺔ ﻓﺤﻤﻠﺖ ﻣﻨﻪ ﺛﻢ ﻣﺎﺕ‪٢١٧ .......................................................................................‬‬ ‫ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﻗﺒﻞ ﺍﻹﺷﻬﺎﺩ ‪٢١٧.....................................................................................................‬‬ ‫‪537‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺃﻧﻮﺍﻉ ﺍﻟﺼﺪﺍﻕ ﺍﻵﺟﻞ ﻭﺣﻜﻢ ﺗﺰﻛﻴﺘﻪ‪٢١٨...................................................................................................‬‬ ‫ ﺃﺧﺬ ﺍﻟﻤﺮﺃﺓ ﺻﺪﺍﻗﻬﺎ ﺍﻵﺟﻞ ‪٢١٩ ....................................................................................................................‬‬ ‫ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻤﺆﺟﻞ ﻷﺟﻞ ﻏﻴﺮ ﻣﺴﻤﻰ ‪٢٢٠ ...................................................................................................‬‬ ‫ ﻣﺎ ﻳﺤﻞ ﺑﻪ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻤﺆﺟﻞ‪٢٢٢ .................................................................................................................‬‬ ‫ ﻣﻦ ﻓﺮﺽ ﺻﺪﺍﻗﺎ ﻭﻟﻢ ﻳﺬﻛﺮ ﺃﻧﻪ ﺁﺟﻞ ﺃﻭ ﻋﺎﺟﻞ ‪٢٢٢ ...............................................................................‬‬ ‫ ﺃﺩﺍﺀ ﺍﻟﺼﺪﺍﻕ ﻳﻜﻮﻥ ﺑﺎﻟﻌﻴﻦ ﺃﻭ ﺍﻟﻘﻴﻤﺔ؟‪٢٢٣ ..............................................................................................‬‬ ‫ ﺭﻓﺾ ﺍﻟﺰﻭﺝ ﺃﺩﺍﺀ ﺍﻟﺼﺪﺍﻕ ‪٢٢٥ .....................................................................................................................‬‬ ‫ ﺗﺼﺮﻑ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺻﺪﺍﻗﻬﺎ‪٢٢٥ .....................................................................................................................‬‬ ‫ ﺃﺟﺮﺓ ﺍﻟﻤﻘﻴﻢ ﺗﻠﺰﻡ ﻣﻦ ﻋﻠﻴﻪ ﺍﻟﺤﻖ ‪٢٢٦ ........................................................................................................‬‬ ‫ ﺍﺟﺘﻬﺎﺩ ﺍﻟﻌﺪﻭﻝ ﻓﻲ ﺗﻘﻮﻳﻢ ﺍﻟﺤﻖ ‪٢٢٦ ..........................................................................................................‬‬ ‫ ﺣﻀﻮﺭ ﺍﻟﻤﺪﻋﻰ ﻋﻠﻴﻪ ﻭﺍﻟﻤﺪﻋﻲ ﺃﻣﺎﻡ ﺍﻟﻤﻘﻮﻣﻴﻦ‪٢٢٧ ..............................................................................‬‬ ‫ ﻣﻨﻊ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻟﻪ ﺣﺘﻰ ﻳﻌﻄﻴﻬﺎ ﺻﺪﺍﻗﻬﺎ‪٢٢٨ .................................................‬‬ ‫ ﺇﺑﺮﺍﺀ ﺻﺎﺣﺐ ﺍﻟﺤﻖ ﻣﻦ ﻋﻠﻴﻪ ﺍﻟﺤﻖ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻡ ‪٢٢٨ ..........................................................................‬‬ ‫ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻤﻌﻴﻦ ﻭﺷﻲﺀ ﻓﻲ ﺍﻟﺬﻣﺔ ﻓﻲ ﺻﺪﺍﻕ ﺍﻟﻤﺮﺃﺓ ‪٢٢٩........................................................................‬‬ ‫ ﺇﺣﻀﺎﺭ ﺍﻟﺼﺪﺍﻕ ﺍﻟﻤﻌﻴﻦ ﺃﻣﺎﻡ ﺍﻟﺸﻬﻮﺩ ‪٢٢٩.................................................................................................‬‬ ‫ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﻟﺼﺪﺍﻕ ﻗﺒﻞ ﺣﻠﻮﻝ ﺍﻷﺟﻞ ‪٢٣٠ .................................................................................................‬‬ ‫ ﻗﺒﻮﻝ ﺍﻟﺪﻋﻮﺓ ﻗﺒﻞ ﺣﻠﻮﻝ ﺃﺟﻞ ﺍﻟﺼﺪﺍﻕ ‪٢٣٢ .............................................................................................‬‬ ‫ ﺍﻟﺸﻬﺎﺩ ﺓ ﺑﺎﻟﺼﺪﺍﻕ ﺑﻌﺪ ﻣﻮﺕ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ‪٢٣٢ ...................................................................................‬‬ ‫ ﻣﻦ ﺗﺮﻛﺖ ﺻﺪﺍﻗﻬﺎ ﻟﺰﻭﺟﻬﺎ ﻋﻨﺪ ﺍﻟﻤﻮﺕ ‪٢٣٣ ..........................................................................................‬‬ ‫ ﺍﺗﻔﺎﻕ ﺍﻟﺰﻭﺟﻴﻦ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ ﺩﻭﻥ ﺫﻛﺮ ﻟﻤﻘﺪﺍﺭﻩ‪٢٣٤ ............................................................................‬‬ ‫ ﻗﻀﺎﺀ ﺍﻟﻮﺭﺛﺔ ﺍﻟﺼﺪﺍﻕ ‪٢٣٥ .............................................................................................................................‬‬ ‫ ﻗﻀﺎﺀ ﺍﻟﺼﺪﺍﻕ ﻣﻦ ﺍﻟﻤﻴﺮﺍﺙ ‪٢٣٥ .................................................................................................................‬‬ ‫ ﺩﻋﻮﻯ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻨﻜﺎﺡ ﺑﻼ ﺻﺪﺍﻕ ‪٢٣٦ .........................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪538‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺯﻭﺝ ﻭﻟﻴﺘﻪ ﺑﺼﺪﺍﻕ ﻗﻠﻴﻞ ﺩﻭﻥ ﻋﻠﻤﻬﺎ‪٢٣٧..............................................................................‬‬ ‫ ﺩﻋﻮﻯ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺑﺎﻟﺰﻧﻰ ﺑﻬﺎ ‪٢٣٨...............................................................................................‬‬ ‫ ﺗﻌﺪﺩ ﺍﻟﻌﻘﺮ ﺑﺘﻌﺪﺩ ﺍﻟﻤﺲ ‪٢٣٩ .......................................................................................................................‬‬ ‫ ﻻ ﺻﺪﺍﻕ ﻭﻻ ﻋﻘﺮ ﻟﻠﻤﻄﺎﻭﻋﺔ ﻓﻲ ﺍﻟﺰﻧﻰ ‪٢٤٠ ............................................................................................‬‬ ‫ ﻣﻦ ﺣﻠﻒ ﺑﺎﻟﻄﻼﻕ ﻋﻠﻰ ﻓﻌﻞ ﺷﻲﺀ ﻗﺒﻞ ﺍﻟﻤﺲ ‪٢٤٠ ...............................................................................‬‬ ‫ ﺗﻜﺮﺍﺭ ﺍﻟﻤﺲ ﺑﻌﺪ ﺍﻟﺤﻨﺚ ﻓﻲ ﺍﻟﺤﻠﻒ ﺑﺎﻟﻄﻼﻕ ‪٢٤١ ...............................................................................‬‬ ‫ ﻣﻦ ﻃﻠﻖ ﺍﻣﺮﺃﺓ ﺩﻓﻌﺖ ﻟﻪ ﺍﻟﺼﺪﺍﻕ ‪٢٤٢ ........................................................................................................‬‬ ‫ ﻣﻦ ﺃﻋﻄﺖ ‬ ‫ﻣﺎﻻ ﻟﻠﺮﺟﻞ ﻋﻠﻰ ﺃﻥ ﻳﺘﺰﻭﺟﻬﺎ ‪٢٤٢ .........................................................................................‬‬ ‫ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﺮﺟﻞ ﺇﻥ ﻃﻠﻖ ﻣﻦ ﺗﺰﻭﺟﺘﻪ ﻋﻠﻰ ﻣﺎﻝ ﺃﺧﺬﻩ ﻣﻨﻬﺎ ‪٢٤٣ ...........................................................‬‬ ‫‬ ‫ﻣﺆﺟﻼ‪٢٤٤......................................................................................‬‬‫ ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻥ ﺗﻌﻄﻴﻪ ‬ ‫ﻣﺎﻻ‬ ‫ ﻣﻦ ﺗﺰﻭﺟﺖ ﺑﻤﻬﺮ ﺃﻗﻞ ﻣﻦ ﺍﻟﻤﻌﻠﻦ‪٢٤٤......................................................................................................‬‬ ‫ ﺇﺫﺍ ﺃﻋﻄﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺎﻝ ﻟﻔﻌﻞ ﻣﺒﺎﺡ ‪٢٤٤.......................................................................................‬‬ ‫ ﺳﺆﺍﻝ ﺍﻟﻤﺮﺃﺓ ﻃﻼﻕ ﺿﺮﺗﻬﺎ ‪٢٤٥....................................................................................................................‬‬ ‫ ﺃﺧﺬ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺍﻟﻤﺎﻝ ﻣﻦ ﺍﻵﺧﺮ ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﻁﺀ ‪٢٤٦....................................................................‬‬ ‫ ﺇﻋﻄﺎﺀ ﺍﻟﻤﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺃﻻ ﻳﻄﻠﻘﻬﺎ ‪٢٤٦....................................................................................‬‬ ‫‬ ‫ﻣﺨﺘﻠﻂ ﺣﺮﺍﻣﻪ ﺑﺤﻼﻟﻪ ‪٢٤٧ ................................................................................................‬‬ ‫ ﺍﻟﺼﺪﺍﻕ ﺑﻤﺎﻝ ‬ ‫ ﺍﻟﺼﺪﺍﻕ ﺑﻤﺎﻝ ﻣﻌﻠﻮﻡ ﻭﻣﺠﻬﻮﻝ ‪٢٤٨ ...........................................................................................................‬‬ ‫ ﺻﺪﺍﻕ ﺍﻟﻜﺘﺎﺑﻴﺔ ﺑﻤﺎﻝ ﺣﺮﺍﻡ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ‪٢٤٩......................................................................................‬‬ ‫ ﺍﻟﺼﺪﺍﻕ ﻣﻦ ﻣﺎﻝ ﻏﻴﺮ ﻣﺤﺪﺩ ‪٢٥٠.................................................................................................................‬‬ ‫ ﻛﻴﻔﻴﺔ ﺗﺤﺪﻳﺪ ﻋﻘﺮ ﺍﻟﻤﺮﺃﺓ ‪٢٥٢........................................................................................................................‬‬ ‫ ﺩﻋﻮﻯ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺃﻥ ﺍﻟﺼﺪﺍﻕ ﻣﺠﻬﻮﻝ ‪٢٥٣ .......................................................................................‬‬ ‫ ﺭﺩ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﻌﻴﺐ ‪٢٥٣ ................................................................................................................................‬‬ ‫ ﺍﻟﻴﻤﻴﻦ ﻋﻨﺪ ﺇﻧﻜﺎﺭ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺍﻟﺼﺪﺍﻕ ‪٢٥٣ ........................................................................................‬‬ ‫‪539‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺣﻜﻢ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﺻﺪﺍﻕ ﻣﺠﻬﻮﻝ‪٢٥٤......................................................................................................‬‬ ‫ﺟﺰﺀﺍ ﻣﺤﺪ ﺩﺍ ﻣﻦ ﻣﺎﻟﻪ ‪٢٥٥..................................................................................................‬‬ ‫‬‫ ﺇﺻﺪﺍﻕ ﺍﻟﻤﺮﺃﺓ‬ ‫ ﺗﺤﺪﻳﺪ ﺍﻟﺼﺪﺍﻕ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺃﺻﻼ ﻣﻌﺮﻭﻓﺎ‪٢٥٦................................................................................................‬‬ ‫ ﺍﺧﺘﻼﻑ ﺍﻟﺰﻭﺟﻴﻦ ﺣﻮﻝ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺼﺪﺍﻕ‪٢٥٧ .........................................................................................‬‬ ‫ ﺍﺧﺘﻼﻑ ﺍﻟﺰﻭﺟﻴﻦ ﺣﻮﻝ ﻣﻘﺪﺍﺭ ﺍﻟﺼﺪﺍﻕ‪٢٥٧ ............................................................................................‬‬ ‫ ﺗﻨﺎﺯﻉ ﺍﻟﺰﻭﺟﺘﻴﻦ ﻋﻨﺪ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺼﺪﺍﻕ‪٢٥٩ ...............................................................................................‬‬ ‫ ﺩﻋﻮﻯ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺑﻌﺪ ﻣﻮﺕ ﺍﻵﺧﺮ ‪٢٥٩ .............................................................................................‬‬ ‫ ﺗﻠﻒ ﺻﺪﺍﻕ ﺍﻟﻤﻄﻠﻘﺔ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ‪٢٦٠......................................................................................................‬‬ ‫ ﺯﻳﺎﺩﺓ ﺻﺪﺍﻕ ﺍﻟﻤﻄﻠﻘﺔ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ‪٢٦٠.....................................................................................................‬‬ ‫ ﻣﻜﺎﻥ ﻗﻀﺎﺀ ﺍﻟﻤﺮﺃﺓ ﺻﺪﺍﻗﻬﺎ ﻣﻦ ﺍﻟﺒﻠﺪ ‪٢٦٠.................................................................................................‬‬ ‫ب  اﻷ@رة  ا‪ ,‬وج وا‪R‬ﻼ‬ ‫ ﺣﻜﻢ ﺍﻟﻮﻛﺎﻟﺔ ﻭﺍﻷﻣﺎﺭﺓ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪٢٦٢ ......................................................................................................‬‬ ‫ ﺗﻮﻛﻴﻞ ﺍﻟﻮﻛﻴﻞ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻏﻴﺮﻩ‪٢٦٣ ...........................................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﻟﺮﺟﻞ ﻓﻤﺎﺕ ﺍﻟﺮﺟﻞ ﻗﺒﻞ ﺃﻥ ﻳﻤﻠﻚ ﺍﻟﻤﺮﺃﺓ ‪٢٦٣ ....................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﻻﺑﻨﻪ ﻭﻫﻮ ﻏﺎﺋﺐ ﻓﻠﻢ ﻳﺮﺽ ‪٢٦٤...............................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ ﺭﺟﻞ ﻏﺎﺋﺐ‪٢٦٥...................................................................................................................‬‬ ‫ ﻋﻘﺪ ﺍﻟﻮﻛﻴﻞ ﺑﻌﺪ ﺭﺩ ﺍﻟﻮﻛﺎﻟﺔ ‪٢٦٦..................................................................................................................‬‬ ‫ ﺍﻟﻮﻛﺎﻟﺔ ﻓﻲ ﺯﻭﺍﺝ ﻏﻴﺮ ﻣﻘﻴﺪ ﺑﻌﺪﺩ ‪٢٦٧ .......................................................................................................‬‬ ‫ ﺍﻟﺘﻮﻛﻴﻞ ﻓﻲ ﺍﻟﺰﻭﺍﺝ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻣﺮﺃﺓ ‪٢٦٨ ...................................................................................................‬‬ ‫ ﺍﻟﺘﻮﻛﻴﻞ ﻋﻠﻰ ﻓﻌﻞ ﺷﻲﺀ ﻳﺤﺪﺙ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪٢٦٩ ...............................................................................‬‬ ‫ ﺍﻟﺘﻮﻛﻴﻞ ﻓﻲ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﻏﻴﺮ ﺷﺨﺺ ﻣﺤﺪﺩ‪٢٧٠ .....................................................................................‬‬ ‫ ﻣﻦ ﺯﻭﺝ ‬ ‫ﺭﺟﻼ ﻓﻮﺟﺪﻩ ﻗﺪ ﻣﺎﺕ‪ ،‬ﺃﻭ ﺍﺭﺗﺪ ‪٢٧٠ .........................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪540‬‬ ‫ ﺇﻥ ﺯﻭﺝ ﺍﻟﻮﻛﻴﻞ ﻣﻮﻛﻠﻪ ﻣ ﻌ ﺘﻘﺎ ‪٢٧١ ................................................................................................................‬‬ ‫ ﺇﻥ ﺯﻭﺝ ﺍﻟﻮﻛﻴﻞ ﻣﻮﻛﻠﻪ ﻣﺠﻨﻮﻧﺔ ‪٢٧١............................................................................................................‬‬ ‫ ﺇﻥ ﺯﻭﺝ ﺍﻟﻮﻛﻴﻞ ﻣﻮﻛﻠﻪ ﻃﻔﻠﺔ‪٢٧١.................................................................................................................‬‬ ‫ ﺇﻥ ﺯﻭﺝ ﺍﻟﻮﻛﻴﻞ ﻣﻮﻛﻠﻪ ﻛﺘﺎﺑﻴﺔ ‪٢٧٢ ..............................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻮﻛﻴﻞ ﺃﺣﺪ ﻣﺤﺎﺭﻣﻪ ﻟﻤﻮﻛﻠﻪ ‪٢٧٢ ..................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻮﻛﻴﻞ ﻟﻤﻮﻛﻠﻪ ﺍﻣﺮﺃﺓ ﻻ ﺗﺤﻞ ﻟﻪ‪٢٧٣............................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻮﻛﻴﻞ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ﻟﻨﻔﺴﻪ ‪٢٧٣........................................................................................................‬‬ ‫ ﻭﻛﺎﻟﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻠﻤﺮﺃﺓ ﻓﻲ ﺗﺰﻭﻳﺠﻬﺎ ‪٢٧٤ ...................................................................................................‬‬ ‫ ﻭﻛﺎﻟﺔ ﺍﻟﻌﺒﺪ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪٢٧٤ ..........................................................................................................................‬‬ ‫ ﻣﻦ ﻭﻋﺪ ﻏﻴﺮﻩ ﺑﺪﻓﻊ ﺍﻟﺼﺪﺍﻕ ﺇﻥ ﺗﺰﻭﺝ ‪٢٧٤ .............................................................................................‬‬ ‫ ﻣﻦ ﺃﻣﺮ ﻣﻮﻛﻠﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﻟﻪ ﺑﻐﻴﺮ ﺻﺪﺍﻕ ‪٢٧٥ ..........................................................................................‬‬ ‫ ﻣﺨﺎﻟﻔﺔ ﺍﻟﻮﻛﻴﻞ ﻣﻮﻛﻠﻪ ﻓﻲ ﻗﺪﺭ ﺍﻟﺼﺪﺍﻕ‪٢٧٥ ............................................................................................‬‬ ‫ ﺗﻔﻮﻳﺾ ﺍﻟﻤﻮﻛﻞ ﺍﻟﻮﻛﻴﻞ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ‪٢٧٧................................................................................................‬‬ ‫ ﻣﺨﺎﻟﻔﺔ ﺍﻟﻮﻛﻴﻞ ﺃﻣﺮ ﻣﻮﻛﻠﻪ ﻓﻲ ﺍﻟﺰﻭﺍﺝ ‪٢٧٧...............................................................................................‬‬ ‫ ﺗﻐﻴﺮ ﺣﺎﻝ ﺍﻟﻮﻛﻴﻞ ﺃﻭ ﺍﻟﻤﻮﻛﻞ ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﺑﻌﺪ ﺍﻟﻮﻛﺎﻟﺔ‪٢٧٨......................................................................‬‬ ‫ ﻣﻦ ﻭ ‪‬ﻛﻠﻪ ﺍﺛﻨﺎﻥ ﻋﻠﻰ ﺗﺰﻭﻳﺞ ﺍﻣﺮﺃﺓ ﻣﻌﻴﻨﺔ ‪٢٧٩ ............................................................................................‬‬ ‫ﻳﻮﻛﻠﻪ ‪٢٧٩ .............................................................................................................‬‬‫ ﻣﻦ ﺯﻭﺝ ‬ ‫ﺭﺟﻼ ﺩﻭﻥ ﺃﻥ ‬ ‫ ﺇﺷﻬﺎﺩ ﺍﻟﻮﻛﻴﻞ ﻋﻠﻰ ﺍﻟﻨﻜﺎﺡ‪٢٨٠ ...................................................................................................................‬‬ ‫ﻋﺒﺪﺍ ﺑﻐﻴﺮ ﺇﺫﻥ ﺳﻴﺪﻩ ‪٢٨٠ .............................................................................................................‬‬ ‫ ﻣﻦ ﺯﻭﺝ ‬ ‫ ﺗﻮﻛﻴﻞ ﺍﻟﻄﻔﻞ ﻓﻲ ﺃﻣﺮ ﺍﻟﺰﻭﺍﺝ‪٢٨١................................................................................................................‬‬ ‫ ﺗﻮﻛﻴﻞ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺃﻣﺮ ﺍﻟﺰﻭﺍﺝ ‪٢٨٢ ...............................................................................................................‬‬ ‫ ﺗﻮﻛﻴﻞ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺗﺰﻭﻳﺞ ﻧﻔﺴﻬﺎ ‪٢٨٣...........................................................................................................‬‬ ‫ ﺣﻜﻢ ﺗﺰﻭﻳﺞ ﻭﻛﻴﻞ ﺍﻟﻮﻛﻴﻞ ‪٢٨٤ ...................................................................................................................‬‬ ‫‪541‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﻭﻻﻳﺔ ﺍﻟﻤﺸﺮﻙ ﻋﻠﻰ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ‪٢٨٤ .........................................................................................................‬‬ ‫ ﺍﻟﻮﺻﺎﻳﺔ ﻓﻲ ﺍﻟﺘﺰﻭﻳﺞ ‪٢٨٥ ..............................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﻏﻴﺮ ﺍﻟﻮﺻﻲ ‪٢٨٥ .................................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻮﺻﻲ ﺍﻟﻔﺎﺳﻖ‪٢٨٥ ...........................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻮﺻﻲ ﺍﻟﻤﺸﺮﻙ ‪٢٨٦ .........................................................................................................................‬‬ ‫ ﺍﺳﺘﺨﻼﻑ ﺍﻟﻤﺮﺃﺓ ﻟﻤﻦ ﻳﺰﻭﺟﻬﺎ ‪٢٨٦ ............................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻌﺒﺪ ﺑﻼ ﺇﺫﻥ ﻣﻮﻻﺗﻪ ‪٢٨٧..................................................................................................................‬‬ ‫ ﺗﻮﻛﻴﻞ ﺭﺟﻠﻴﻦ ﻓﻲ ﺃﻣﺮ ﺍﻟﺰﻭﺍﺝ ‪٢٨٧.............................................................................................................‬‬ ‫ ﺟﻤﻊ ﺍﻟﻮﻛﻴﻞ ﻓﻲ ﺍﻷﻣﺮ ﺍﻟﻮﺍﺣﺪ‪٢٨٨............................................................................................................‬‬ ‫ ﺗﻔﺮﻳﻖ ﺍﻟﻮﻛﻼﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﻮﺍﺣﺪ‪٢٨٩ .....................................................................................................‬‬ ‫ب  ‪ ?8‬ا ح‬ ‫ ﻣﻦ ﻳﺠﻮﺯ ﻟﻪ ﻭﻻﻳﺔ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪٢٩١ ...........................................................................................................‬‬ ‫ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪٢٩٢......................................................................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻹﻋﻼﻥ ﻟﻌﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪٢٩٢..................................................................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻟﻀﺮﺏ ﺑﺎﻟﺪﻓﻮﻑ ﻹﺷﻬﺎﺭ ﺍﻟﻨﻜﺎﺡ ‪٢٩٤............................................................................................‬‬ ‫ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﺁﺧﺮ ﺃﺭﺑﻌﺎﺀ ﻓﻲ ﺍﻟﺸﻬﺮ‪٢٩٥ ..............................................................................................‬‬ ‫ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻟﻠﺼﺎﺋﻢ ﻭﺍﻟﻤﺤﺮﻡ ‪٢٩٥ .............................................................................................................‬‬ ‫ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺨﺎﺻﺔ ﺑﺎﻷﻗﻠﻒ ‪٢٩٦ ...................................................................................................................‬‬ ‫ ﺯﻭﺍﺝ ﺍﻟﻤﻌﺘﻜﻒ ‪٢٩٧ .......................................................................................................................................‬‬ ‫ ﺷﺮﻭﻁ ﺻﺤﺔ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪٢٩٨ ....................................................................................................................‬‬ ‫ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﻳﻨﻌﻘﺪ ﺑﻬﺎ ﺍﻟﻨﻜﺎﺡ ‪٢٩٩ ...........................................................................................................‬‬ ‫ ﺻﻴﻎ ﺃﺧﺮﻯ ﻟﻠﻨﻜﺎﺡ ﻳﺠﻴﺰﻫﺎ ﺍﻟﻌﺮﻑ ‪٣٠٠ ..................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪542‬‬ ‫ ﺇﺟﺒﺎﺭ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﺰﻭﺍﺝ ﺃﻭ ﺩﻓﻌﻪ‪٣٠١............................................................................................‬‬ ‫ ﺯﻭﺍﺝ ﻧﺎﻗﺺ ﺍﻷﻫﻠﻴﺔ ﺑﻐﻴﺮ ﺇﺫﻥ ﻭﻟﻴﻪ‪٣٠١.....................................................................................................‬‬ ‫ ﺗﻌﻠﻴﻖ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﺷﺮﻁ ‪٣٠٢ ......................................................................................................................‬‬ ‫ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﻳﺼﺢ ﺑﻬﺎ ﺍﻟﻘﺒﻮﻝ ‪٣٠٣ ...........................................................................................................‬‬ ‫ ﺗﻌﻴﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪٣٠٣ .............................................................................................................‬‬ ‫ ﺇﺫﺍ ﻧﺴﻲ ﺍﻟﻮﻟﻲ ﺍﺳﻢ ﻣﻦ ﺯﻭﺟﻬﺎ ﻣﻦ ﺑﻨﺎﺗﻪ‪٣٠٤ .........................................................................................‬‬ ‫ ﻏﻠﻂ ﺍﻟﻮﻟﻲ ﻓﻲ ﻣﻘﺪﺍﺭ ﺍﻟﻤﻬﺮ ‪٣٠٤ ................................................................................................................‬‬ ‫ ﺗﺴﻤﻴﺔ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺃﻣﺎﻡ ﺍﻟﺸﻬﻮﺩ ‪٣٠٥ ..................................................................................................‬‬ ‫ ﺗﻌﻴﻴﻦ ﺍﻟﻌﻴﺐ ﻓﻲ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻋﻨﺪ ﺍﻟﻌﻘﺪ‪٣٠٦ ......................................................................................‬‬ ‫ ﻗﺒﻮﻝ ﺗﺰﻭﻳﺞ ﺍﻟﻔﻀﻮﻟﻲ ‪٣٠٦ ...........................................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻷﺟﻨﺒﻲ ﻟﻠﻤﺮﺃﺓ‪٣٠٧...........................................................................................................................‬‬ ‫ ﺯﻭﺝ ﺍﻷﺟﻨﺒﻲ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺷﺮﻁ ﺭﺿﺎ ﻭﻟﻴﻬﺎ ‪٣٠٨ ....................................................................................‬‬ ‫ ﺍﻟﺨﻄﺄ ﻓﻲ ﻭﺻﻒ ﺃﺣﺪ ﺍﻟﻌﺎﻗﺪﻳﻦ ﻓﻲ ﺍﻟﺰﻭﺍﺝ‪٣٠٨ ...................................................................................‬‬ ‫ ﺗﺴﻤﻴﺔ ﻣﺠﻬﻮﻝ ﺍﻟﻨﺴﺐ ﻋﻨﺪ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪٣٠٨ .........................................................................................‬‬ ‫ ﻣﻦ ﺯﻭﺝ ﻭﻟﻴﺘﻪ ﻟﺮﺟﻠﻴﻦ ‪٣٠٩ .........................................................................................................................‬‬ ‫ ﻣﻦ ﺯﻭﺝ ﺍﻣﺮﺃﺓ ﻟﺮﺟﻞ ﻏﺎﺋﺐ ‪٣١٠..................................................................................................................‬‬ ‫ ﻣﻮﺕ ﺍﻟﻌﺎﻗﺪ ﻗﺒﻞ ﻣﻌﺮﻓﺔ ﻗﺒﻮﻟﻪ‪٣١٠...............................................................................................................‬‬ ‫ ﻣﻮﺕ ﺍﻟﻌﺎﻗﺪﻳﻦ ﻗﺒﻞ ﺍﻟﻌﻠﻢ ﺑﻘﺒﻮﻟﻬﻤﺎ ‪٣١١ ....................................................................................................‬‬ ‫ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﻟﻠﺰﻭﺝ ﺍﻟﻐﺎﺋﺐ ‪٣١٢....................................................................................................................‬‬ ‫ ﺇﻧﻜﺎﺭ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻐﺎﺋﺒﺔ ﻟﻌﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺑﻌﺪ ﻗﺪﻭﻣﻬﺎ‪٣١٣ .................................................................................‬‬ ‫ ﺃﻗﻞ ﻓﺘﺮﺓ ﺍﻟﺤﻤﻞ ﺍﻟﺘﻲ ﻳﺜﺒﺖ ﺑﻬﺎ ﺍﻟﻨﺴﺐ‪٣١٣ ............................................................................................‬‬ ‫ ﺇﺫﺍ ﻣﺎﺕ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻣﻦ ﺟﺮﺡ ﺃﺣﺪﻫﻤﺎ ﻗﺒﻞ ﺍﻟﺰﻭﺍﺝ ‪٣١٤.................................................................‬‬ ‫ ﺍﻟﺘﻮﺍﺭﺙ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﺇﻥ ﻛﺎﻧﺎ ﻧﺎﻗﺼﺎ ﺍﻷﻫﻠﻴﺔ ‪٣١٤..................................................................................‬‬ ‫‪543‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺗﻴﻦ ﻭﻃﻠﻖ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺑﻐﻴﺮ ﺗﻌﻴﻴﻦ ‪٣١٥ .......................................................................‬‬ ‫ ﺍﻟﺘﻮﺍﺭﺙ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﺇﻥ ﺭﺟﻢ ﺃﺣﺪﻫﻤﺎ ﻓﻲ ﺍﻟﺤﺪ‪٣١٦ ........................................................................‬‬ ‫ ﻣﻦ ﻃﻠﻖ ﺍﻣﺮﺃﺓ ﻣﻦ ﻧﺴﺎﺋﻪ ﺛﻢ ﺟﻬﻠﻬﺎ‪٣١٧ ....................................................................................................‬‬ ‫ ﻣﻦ ﻃﻠﻖ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺭﺑﻊ ﻧﺴﺎﺀ ﻭﻟﻢ ﻳﻌﻴﻨﻬﺎ ‪٣١٧ ......................................................................................‬‬ ‫ب  ا‪!5‬وط ‪ I‬ا و‪IH‬‬ ‫ ﺣﻜﻢ ﺍﻟﺸﺮﻭﻁ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ‪٣١٨ ...............................................................................................................‬‬ ‫ ﺷﺮﻁ ﻭﻟﻲ ﺍﻟﻤﺮﺃﺓ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﺑﻴﺪﻩ‪٣٢١..................................................................................................‬‬ ‫ ﺷﺮﻁ ﺍﻟﺰﻭﺟﺔ ﺟﻌﻞ ﻃﻼﻕ ﺿﺮﺗﻬﺎ ﺑﻴﺪﻫﺎ ‪٣٢١...........................................................................................‬‬ ‫ﺛﻴﺒﺎ‪٣٢١.................................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻧﻬﺎ ﺑﻜﺮ ﻓﺒﺎﻧﺖ ‬ ‫ ﺷﺮﻃﺖ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺃﻧﻬﺎ ﺑﻜﺮ ‪٣٢٢ ..................................................................................................‬‬ ‫ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﻌﻄﻴﺔ ﻟﻠﺰﻭﺟﺔ ﻣﻦ ﺃﻫﻠﻬﺎ ‪٣٢٢ ..................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺃﻥ ﻟﻬﺎ ‬ ‫ﻣﺎﻻ ‪٣٢٣ ..............................................................................................................‬‬ ‫ ﺷﺮﻁ ﻋﻄﻴﺔ ﺍﻟﺰﻭﺟﺔ ﻟﺰﻭﺟﻬﺎ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪٣٢٣ ..........................................................................................‬‬ ‫ ﻫﺒﺔ ﺍﻟﻤﺮﺃﺓ ﻟﺮﺟﻞ ‬ ‫ﻣﺎﻻ ﻟﻴﺘﺰﻭﺟﻬﺎ ﺑﻪ‪٣٢٣ ...................................................................................................‬‬ ‫ ﻣﻦ ﻭﻫﺒﺖ ﺻﺪﺍﻗﻬﺎ ﻟﺰﻭﺟﻬﺎ ﺛﻢ ﻃﻠﻘﻬﺎ ‪٣٢٤ ...............................................................................................‬‬ ‫ ﺷﺮﻁ ﻋﺪﻡ ﺍﻟﻤﻴﺮﺍﺙ ﻭﺍﻟﻨﻔﻘﺔ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‪٣٢٤ ............................................................................................‬‬ ‫ ﺷﺮﻁ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻋﺪﻡ ﺍﻟﻮﻁﺀ‪٣٢٤ .........................................................................................................‬‬ ‫ ﺷﺮﻁ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺃﻻ ﻳﺄﺗﻴﻬﺎ ﺇﻻ ﺃﻳﺎﻡ ﻣﻌﻴﻨﺔ‪٣٢٥ ......................................................................................‬‬ ‫ ﻭﻫﺐ ﻻﺑﻨﻪ ﻫﺒﺔ ﻟﻴﺘﺰﻭﺝ ﺑﻬﺎ ‪٣٢٥ .................................................................................................................‬‬ ‫ ﺷﺮﻁ ﺍﻟﺨﻴﺎﺭ ﻓﻲ ﺍﻟﻨﻜﺎﺡ ‪٣٢٥ .......................................................................................................................‬‬ ‫ ﺷﺮﻁ ﺍﻟﺨﻴﺎﺭ ﻓﻲ ﺍﻟﺨﻠﻊ‪٣٢٥ .........................................................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺭﺿﺎ ﻭﻟﻴﻬﺎ ‪٣٢٥ ................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪544‬‬ ‫ ﺯﻭﺝ ﻭﻟﻴﺘﻪ ﺑﺮﺟﻞ ﻭﺍﺷﺘﺮﻁ ﺭﺿﺎﻫﺎ ‪٣٢٦ .....................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺷﺮﻁ ﺭﺿﺎ ﺃﺟﻨﺒﻲ ‪٣٢٦ .................................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﺷﺮﻁ ﺭﺿﺎ ﻭﻟﻴﻬﺎ ‪٣٢٦ ............................................................................................................‬‬ ‫ ﺷﺮﻭﻁ ﺍﻷﻭﻟﻴﺎﺀ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ‪٣٢٧.................................................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺻﻔﺔ ﻓﻈﻬﺮﺕ ﻏﻴﺮﻫﺎ ‪٣٢٧.......................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺟﺖ ‬ ‫ﺭﺟﻼ ﻻ ﺯﻭﺟﺔ ﻟﻪ ﻓﺒﺎﻥ ﺧﻼﻓﻪ ‪٣٢٨.....................................................................................‬‬ ‫ ﺣﻜﻢ ﻃﻼﻕ ﺍﻟﻤﺮﺃﺓ ﻟﻨﻔﺴﻬﺎ ‪٣٢٨...................................................................................................................‬‬ ‫ ﺇﺫﺍ ﻟﻢ ﺗﻄﻠﻖ ﺍﻟﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ ﻋﻨﺪ ﻭﻗﻮﻉ ﻣﺎ ﻋﻠﻘﺖ ﻋﻠﻴﻪ ﺍﻟﻄﻼﻕ ‪٣٢٩ .....................................................‬‬ ‫ ﺗﻌﻠﻴﻖ ﺍﻟﻤﺮﺃﺓ ﻃﻼﻗﻬﺎ ﻋﻠﻰ ﺳﻔﺮ ﺍﻟﺰﻭﺝ ‪٣٣٠ .............................................................................................‬‬ ‫ ﻛﻴﻔﻴﺔ ﺣﺴﺎﺏ ﻣﺪﺓ ﺍﻟﺴﻔﺮ ﻓﻲ ﻏﻴﺎﺏ ﺍﻟﺰﻭﺝ ﻋﻦ ﺯﻭﺟﺘﻪ ‪٣٣١ ................................................................‬‬ ‫ ﻋﺪﻡ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺼﺪﺍﻕ ‪٣٣١ ..........................................................................................................‬‬ ‫ب  ‪ 3‬ح ا‪ Ia!5‬إذا أ‪2M‬ا‬ ‫ ﻣﻦ ﺃﺳﻠﻢ ﻭﺗﺤﺘﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ ﻧﺴﺎﺀ ‪٣٣٣................................................................................................‬‬ ‫ ﺇﺫﺍ ﺃﺳﻠﻤﺖ ﺍﻟﻤﺸﺮﻛﺔ ﺑﻌﺪ ﺯﻭﺟﻬﺎ‪٣٣٤ .......................................................................................................‬‬ ‫ ﺧﺮﻭﺝ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﻋﺼﻤﺔ ﺍﻟﺮﺟﻞ‪٣٣٥ ........................................................................................................‬‬ ‫ ﻣﻦ ﺃﺳﻠﻢ ﻭﺗﺤﺘﻪ ﺃﺧﺘﻴﻦ ‪٣٣٥ ........................................................................................................................‬‬ ‫ ﻣﻦ ﺍﺭﺗﺪ ﻭﺗﺤﺘﻪ ﺃﺭﺑﻊ ﻧﺴﺎﺀ ‪٣٣٦ ..................................................................................................................‬‬ ‫ ﻣﻦ ﺃﺳﻠﻢ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻭﻣﺤﺮﻣﺘﻬﺎ ‪٣٣٧ .........................................................................................................‬‬ ‫ ﻣﻦ ﻭﺭﺙ ﺷﻴ ﺌﺎ ﻣﻤﻦ ﺗﺤﺮﻡ ﻋﻠﻴﻪ ﻗﺒﻞ ﺇﺳﻼﻣﻪ ‪٣٣٧ .................................................................................‬‬ ‫ ﺍﻟﺰﻭﺍﺝ ﺑﺄﺧﺖ ﺍﻣﺮﺃﺗﻪ ﺑﻌﺪ ﻃﻼﻗﻬﺎ ﻭﺍﻧﺘﻈﺎﺭ ﺍﻧﺘﻬﺎﺀ ﻋﺪﺗﻬﺎ ‪٣٣٨ ..............................................................‬‬ ‫ ﺯﻭﺍﺝ ﺍﻟﺮﺟﻞ ﺑﺄﺧﺖ ﺍﻣﺮﺃﺗﻪ ﺑﻌﺪ ﻣﻮﺗﻬﺎ‪٣٣٩ ..............................................................................................‬‬ ‫ ﺍﻟﺰﻭﺍﺝ ﺑﺄﺧﺖ ﺍﻣﺮﺃﺗﻪ ﻓﻲ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ‪٣٣٩ ......................................................................................‬‬ ‫‪545‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺣﻜﻢ ﻣﻦ ﺃﺳﻠﻢ ﻭﻣﻌﻪ ﺯﻭﺟﺔ ﻛﺘﺎﺑﻴﺔ ‪٣٤٠ ....................................................................................................‬‬ ‫ ﺯﻭﺍﺝ ﺍﻷﺳﻴﺮ ﺍﻟﻤﺴﻠﻢ ﺑﺎﻟﻜﺘﺎﺑﻴﺔ ﺍﻟﻤﺤﺎﺭﺑﺔ ‪٣٤٠ .........................................................................................‬‬ ‫ ﺍﻟﺤﻜﻢ ﺑﻴﻦ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺃﻣﺮ ﺍﻟﺰﻭﺍﺝ‪٣٤١.......................................................................................‬‬ ‫ ﺇﻥ ﺃﺳﻠﻢ ﻛﺘﺎﺑﻲ ﻣﺤﺎﺭﺏ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪٣٤١.................................................................................‬‬ ‫ ﺇﺳﻼﻡ ﺯﻭﺟﺔ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻐﺎﺋﺐ ‪٣٤١........................................................................................................‬‬ ‫ ﻣﻦ ﺃﺳﻠﻢ ﻋﻦ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺣﺮﺑﻴﺎﺕ‪٣٤١..............................................................................................‬‬ ‫ﻣﺤﺮﻣﺎ‪٣٤٢ .................................................................................‬‬ ‫‬‫ ﺇﻥ ﺃﺳﻠﻢ ﺍﻟﺰﻭﺟﺎﻥ ﻭﻛﺎﻥ ﺍﻟﺼﺪﺍﻕ ‬ ‫ﻣﺎﻻ‬ ‫ ﺣﻜﻢ ﺍﻟﺼﺪﺍﻕ ﺇﺫﺍ ﺃﺳﻠﻢ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ‪٣٤٢ .............................................................................................‬‬ ‫ ﺇﺳﻼﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﺃﺳﻠﻢ ﺃﺣﺪ ﺃﺑﻮﻳﻪ ‪٣٤٤ ........................................................................................................‬‬ ‫ ﻣﻦ ﺃﺳﻠﻢ ﻭﺗﺤﺘﻪ ﺃﻣﺔ‪٣٤٤ ...............................................................................................................................‬‬ ‫ﻣﻌﺎ‪٣٤٥ ................................................................................................................................‬‬ ‫ ﺇﺳﻼﻡ ﺍﻟﺰﻭﺟﻴﻦ ‬ ‫ ﻓﺴﺎﺩ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﺮﺩﺓ ﺃﻭ ﺍﻟﺰﻧﻰ‪٣٤٦ ......................................................................................................‬‬ ‫ ﺇﻧﻜﺎﺭ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺍﻟﺰﻭﺍﺝ ﺑﻌﺪ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ‪٣٤٦ .................................................................................‬‬ ‫ ﺇﺫﺍ ﺍﺭﺗﺪ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺭﺟﻊ ﺇﻟﻴﻪ ‪٣٤٧ ............................................................................‬‬ ‫ ﺣﻜﻢ ﻣﺎ ﻳﺤﺪﺛﻪ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻣﻦ ﺯﻭﺍﺝ ﻓﻲ ﺭﺩﺗﻪ‪٣٤٧ ........................................................................‬‬ ‫ ﺇﺫﺍ ﺍﺭﺗﺪ ﺍﻟﺰﻭﺟﺎﻥ ﺛﻢ ﺗﻨﺎﻛﺤﺎ ‪٣٤٨ ...............................................................................................................‬‬ ‫ ﻋﺪﺓ ﺯﻭﺟﺔ ﺍﻟﻤﺮﺗﺪ ‪٣٤٩ ...................................................................................................................................‬‬ ‫ ﺇﺫﺍ ﺣﺮﻣﺖ ﺍﻟﻤﺮﺃﺓ ﺃﺛﻨﺎﺀ ﻋﺪﺗﻬﺎ ‪٣٥١ ..............................................................................................................‬‬ ‫ب  ‪ 3‬ح ا‪ ,‬وا‪5‬ر‬ ‫ ﺣﻜﻢ ﻧﻜﺎﺡ ﺍﻟﻤﺘﻌﺔ‪٣٥٣ .................................................................................................................................‬‬ ‫ ﻣﺎﻫﻴﺔ ﺯﻭﺍﺝ ﺍﻟﻤﺘﻌﺔ‪٣٥٤ ..................................................................................................................................‬‬ ‫ ﻣﻦ ﺃﺣﻜﺎﻡ ﺯﻭﺍﺝ ﺍﻟﻤﺘﻌﺔ ‪٣٥٥ ........................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪546‬‬ ‫ ﺣﻜﻢ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ ‪٣٥٦ .................................................................................................................................‬‬ ‫ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ ﻣﻦ ﺃﺣﻜﺎﻡ ‪٣٥٧ .........................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ ﻟﻺﻣﺎﺀ ‪٣٥٨ ..............................................................................................................................‬‬ ‫ب  ‪ 3‬ح ا<‬ ‫ ﻣﻦ ﺃﺣﻜﺎﻡ ﺯﻭﺍﺝ ﺍﻟﻤﻤﺎﻟﻴﻚ ‪٣٦٠ ..................................................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﺍﻟﻤﻮﻟﻰ ﺑﺎﻣﺮﺃﺓ ﻣﻦ ﺍﻟﻌﺮﺏ ‪٣٦١ .........................................................................................................‬‬ ‫ ﺗﺰﻭﺝ ﺍﻟﻌﺒﺪ ﺑﺎﻟﺤﺮﺓ ‪٣٦٢ .................................................................................................................................‬‬ ‫ ﻣﻦ ﻳﻠﻲ ﻧﻜﺎﺡ ﻧﺎﻗﺺ ﺍﻷﻫﻠﻴﺔ ‪٣٦٣ ..............................................................................................................‬‬ ‫ ﺇﺑﻄﺎﻝ ﺍﻟﻨﻜﺎﺡ ﺑﺴﺒﺐ ﺍﻟﻤﻠﻚ ‪٣٦٤ ................................................................................................................‬‬ ‫ ﺣﻜﻢ ﺯﻭﺍﺝ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻣﻠﻜﺖ ﺯﻭﺟﻬﺎ ‪٣٦٤ ................................................................................................‬‬ ‫ ﺇﺑﻄﺎﻝ ﺍﻟﻨﻜﺎﺡ ﺑﺴﺒﺐ ﺍﻟﻌﺘﻖ ‪٣٦٥ ..................................................................................................................‬‬ ‫ ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻌﺒﺪ ﻭﺍﻷﻣﺔ ‪٣٦٥ ..........................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻤﻤﻠﻮﻙ ﻭﻟﺪﻩ‪٣٦٦ .............................................................................................................................‬‬ ‫ ﻣﻦ ﺃﻣﺮ ﻋﺒﺪﻩ ﺃﻭ ﺃﻣﺘﻪ ﺑﻨﻜﺎﺡ ‪٣٦٧ ...............................................................................................................‬‬ ‫ ﺇﺫﻥ ﺍﻟﺴﻴﺪ ﻓﻲ ﻧﻜﺎﺡ ﺍﻟﻌﺒﺪ ﻭﺍﻷﻣﺔ ‪٣٦٨ .....................................................................................................‬‬ ‫ ﺃﻣﺮ ﺑﻌﺾ ﺍﻟﺸﺮﻛﺎﺀ ﻟﻠﻌﺒﺪ ﺍﻟﻤﺸﺘﺮﻙ ﺑﺎﻟﺰﻭﺍﺝ ‪٣٦٨ ...................................................................................‬‬ ‫ ﻣﻦ ﻋﻘﺪ ﻋﻠﻰ ﻋﺒﺪﻩ ﺛﻢ ﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ‪٣٦٨ ........................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﻟﻌﺒﺪﻩ ﺑﻼ ﺻﺪﺍﻕ ‪٣٦٩ ..................................................................................................................‬‬ ‫ ﻣﺎ ﻳﺠﻮﺯ ﻟﻠﻌﺒﺪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪٣٧٠.....................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﺤﺮ ﻟﻸﻣﺔ ‪٣٧٠....................................................................................................................................‬‬ ‫ ﺷﺮﻭﻁ ﺟﻮﺍﺯ ﺯﻭﺍﺝ ﺍﻟﺤﺮ ﺑﺎﻷﻣﺔ ‪٣٧١ ..........................................................................................................‬‬ ‫ ﺍﻟﺒﻘﺎﺀ ﻣﻊ ﺍﻷﻣﺔ ﺇﺫﺍ ﺗﻐﻴﺮ ﺣﺎﻟﻪ ﺇﻟﻰ ﺍﻟﻴﺴﺮ ‪٣٧٢..........................................................................................‬‬ ‫‪547‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ‪٣٧٣ .....................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﺤﺮﺓ ﻋﻠﻰ ﺍﻷﻣﺔ ‪٣٧٣ ........................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻷﻣﺔ ﺍﻟﻤﺆﻣﻨﺔ ﻋﻠﻰ ﺍﻟﺤﺮﺓ‪٣٧٤ .........................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻌﺒﺪ ﻭﺍﻷﻣﺔ ﺍﻟﻤﺸﺘﺮﻛﻴﻦ ‪٣٧٥ ...........................................................................................................‬‬ ‫ ﻣﻦ ﺯﻭﺝ ﺃﻣﺘﻪ ﺑﺼﺪﺍﻕ ﺛﻢ ﺑﺎﻋﻬﺎ ‪٣٧٦ .........................................................................................................‬‬ ‫ﻣﺘﺰﻭﺟﺎ‪٣٧٦ .......................................................................................................‬‬ ‫‬‫ ﻣﻦ ﺍﺷﺘﺮﻯ ﺭﻗﻴﻘﺎ ﻓﻮﺟﺪﻩ‬ ‫ ﺭﺩ ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻷﻣﺔ ﺑﺎﻟﻌﻴﺐ ﺑﻌﺪ ﺍﻟﺰﻭﺍﺝ ‪٣٧٧ .............................................................................................‬‬ ‫ ﺗﺨﻴﻴﺮ ﺍﻟﻄﻔﻠﺔ ﺍﻟﻤﺘﺰﻭﺟﺔ ﺑﻌﺪ ﻋﺘﻘﻬﺎ ‪٣٧٨ ...................................................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻟﺰﻭﺍﺝ ﻣﻤﻦ ﺃﻋﺘﻖ ﻟﻮﺟﻪ ﺍﷲ ‪٣٧٨ ....................................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺃﻋﺘﻖ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺰﻭﺍﺝ‪٣٧٩ ....................................................................................................‬‬ ‫ﻏﺮﻩ ﺍﻟﻮﻟﻲ ﺑﺎﻟﺰﻭﺍﺝ ﻣﻦ ﺍﻷﻣﺔ ﻣﻜﺎﻥ ﺍﻟﺤﺮﺓ ‪٣٨٠ ..............................................................................‬‬ ‫ ﻣﻦ ‪‬‬ ‫ ﻣﻦ ﻏﺮﺗﻪ ﺃﻣﺔ ﻭﺯﻋﻤﺖ ﺃﻧﻬﺎ ﺣﺮﺓ ‪٣٨١ ..........................................................................................................‬‬ ‫ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺯﻭﺍﺝ ﺍﻟﺮﺟﻞ ﺃﻣﺘﻪ ﻻﺑﻨﻪ ﺃﻭ ﺃﺧﻴﻪ ﺃﻭ ﺃﺑﻴﻪ ‪٣٨٢..............................................................‬‬ ‫ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺯﻭﺍﺝ ﺍﻟﺮﺟﻞ ﺃﻣﺘﻪ ﻟﻌﻤﻪ ﺃﻭ ﺧﺎﻟﻪ ‪٣٨٣ ...........................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﻤﺤﺎﺭﻡ ﻟﻠﻌﺒﻴﺪ ‪٣٨٣ .........................................................................................................................‬‬ ‫ ﻋﻠﻰ ﻣﻦ ﺗﺠﺐ ﻧﻔﻘﻪ ﺍﻷﻣﺔ ﻭﻛﺴﻮﺗﻬﺎ؟ ‪٣٨٤ ..............................................................................................‬‬ ‫ ﺍﺳﺘﺨﺪﺍﻡ ﻣﺪﻋﻲ ﺍﻟﻌﺘﻖ ‪٣٨٥ ..........................................................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﺣﺮﺓ ﻓﺒﺎﻧﺖ ﺃﻣﺔ ‪٣٨٦ ....................................................................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﺃﻣﺔ ﺑﺈﺫﻥ ﺳﻴﺪﻫﺎ ﻓﺨﺮﺟﺖ ﻣﻠﻜ ﺎ ﻟﻐﻴﺮﻩ‪٣٨٧ ...........................................................................‬‬ ‫‪ 3‬ح ا‪ .=#‬وا ‪2‬ن‬ ‫ ﻣﻦ ﻳﺰﻭﺝ ﺍﻟﻄﻔﻞ ‪٣٨٩ .....................................................................................................................................‬‬ ‫ ﻣﻦ ﻳﺰﻭﺝ ﺍﻟﻤﺠﻨﻮﻥ ﻭﺍﻷﻋﺠﻢ ‪٣٩٠ ..............................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪548‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﺴﻜﺮﺍﻥ ﻭﺍﻟﺴﻜﺮﺍﻧﺔ ‪٣٩٠ ..................................................................................................................‬‬ ‫ ﺇﻥ ﺃﻧﻜﺮ ﺍﻟﻄﻔﻞ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻭﺍﻟﻤﺠﻨﻮﻥ ﺑﻌﺪ ﺍﻹﻓﺎﻗﺔ ‪٣٩١ ........................................................................‬‬ ‫ ﺻﺪﺍﻕ ﺍﻟﻄﻔﻠﺔ ﻭﺍﻟﻤﺠﻨﻮﻧﺔ ﻭﺍﻟﺒﻜﻤﺎﺀ ﺇﻥ ﺃﻧﻜﺮﻥ ﺍﻟﺰﻭﺍﺝ ‪٣٩٣ .................................................................‬‬ ‫ ﺍﻹﻧﻜﺎﺭ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻭﺍﻟﻤﺲ ‪٣٩٤ ..................................................................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻟﺨﻴﺎﺭ ﻟﻠﻄﻔﻞ ﺃﻭ ﺍﻟﻄﻔﻠﺔ ﺇﺫﺍ ﺯﻭﺟﻬﻤﺎ ﺍﻷﺏ‪٣٩٤ ..........................................................................‬‬ ‫ ﺇﻥ ﺃﻧﻜﺮ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺍﻟﺰﻭﺍﺝ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ‪٣٩٥ .......................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﻄﻔﻞ ﻣﻦ ﺍﺑﻨﺔ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺰﻭﺍﺝ ﻣﻨﻬﺎ‪٣٩٦ .....................................................................................‬‬ ‫ ﺯﻭﺍﺝ ﺍﻟﻤﺮﺃﺓ ﻣﻦ ﺃﺏ ﻣﻦ ﺃﻧﻜﺮﺗﻪ ﻭﺍﺑﻨﻪ‪٣٩٧ ..............................................................................................‬‬ ‫ ﺇﻥ ﻣﺎﺕ ﺍﻟﻄﻔﻞ ﺃﻭ ﺍﻟﻤﺠﻨﻮﻥ ﻗﺒﻞ ﺍﻟﻤﺲ‪٣٩٧ ...........................................................................................‬‬ ‫ ﺇﻧﻜﺎﺭ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺑﻌﺪ ﻣﻮﺕ ﺍﻵﺧﺮ ‪٣٩٨ ..............................................................................................‬‬ ‫ ﻣﻦ ﻃﻠﻖ ﻃﻔﻠﺔ ﺃﻭ ﻣﺠﻨﻮﻧﺔ ﺛﻼﺛﺎ ﻓﺄﻧﻜﺮﺗﺎ ‪٣٩٩...........................................................................................‬‬ ‫ ﺟﻠﺐ ﺍﻟﻮﻟﻲ ﺍﻟﻤﺮﺃﺓ ﻟﻄﻔﻠﻪ ﺇﻥ ﺗﺰﻭﺟﻬﺎ ‪٤٠٠ ................................................................................................‬‬ ‫ ﺟﻠﺐ ﺍﻟﻄﻔﻠﺔ ﺍﻟﺼﻐﻴﺮﺓ ﻟﺰﻭﺟﻬﺎ ‪٤٠١ .............................................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﺍﻟﻄﻔﻠﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ‪٤٠١ ........................................................................................................................‬‬ ‫ ﺇﺫﺍ ﺃﺗﺖ ﺍﻟﻤﺮﺃﺓ ﺑﻮﻟﺪ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ ﺯﻭﺟﻬﺎ ‪٤٠٣ .........................................................................................‬‬ ‫ ﻣﺎ ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﺒﻠﻮﻍ‪٤٠٤...................................................................................................................................‬‬ ‫ ﻧﺴﺒﺔ ﺍﻟﻮﻟﺪ ﺇﻟﻰ ﺍﻟﺰﻭﺝ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ‪٤٠٤.......................................................................................................‬‬ ‫ ﺍﻟﺘﻮﺍﺭﺙ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ‪٤٠٤......................................................................................................‬‬ ‫ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﻤﺮﺃﺓ ﻋﻨﺪ ﺍﻟﺒﻠﻮﻍ‪٤٠٥......................................................................................................................‬‬ ‫ ﻣﻦ ﺃﺗﺖ ﺑﻮﻟﺪ ﻭﻗﺪ ﺑﻠﻐﺖ ﺍﻟﺘﺎﺳﻌﺔ ‪٤٠٦.......................................................................................................‬‬ ‫ب  ا*‬ ‫ ﻣﻦ ﻋﻴﻮﺏ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺘﻲ ﻳﺮﺩ ﺑﻬﺎ ﺍﻟﻨﻜﺎﺡ ‪٤٠٧ ...........................................................................................‬‬ ‫‪549‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﻌﻨﺔ‪٤٠٨ .................................................................................................................................‬‬ ‫ ﺍﻟﻌﻴﻮﺏ ﺍﻟﺘﻲ ﺗﺮﺩ ﺑﻬﺎ ﺍﻟﻤﺮﺃﺓ ‪٤٠٩..................................................................................................................‬‬ ‫ ﺧﻄﺒﺔ ﺍﻟﻤﻌﻴﺒﺔ ﻭﺣﻜﻢ ﺇﺧﺒﺎﺭ ﺍﻟﻮﻟﻲ ﺑﺎﻟﻌﻴﻮﺏ ‪٤١٠ ....................................................................................‬‬ ‫ ﺻﺪﺍﻕ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺭﺩﺕ ﺑﺎﻟﻌﻴﺐ ‪٤١١.........................................................................................................‬‬ ‫ ﺣﻘﻮﻕ ﺍﻟﻤﻌﻴﺒﺔ ﺇﺫﺍ ﻃﻠﻘﺖ‪٤١٢ .......................................................................................................................‬‬ ‫ ﺇﺫﺍ ﺑﺮﺉ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﻣﻦ ﻋﻴﺒﻪ‪٤١٢ ...........................................................................................................‬‬ ‫ﻋﻴﺒﺎ ﺛﻢ ﻋﻠﻢ ﺑﺂﺧﺮ ‪٤١٣................................................................................................................‬‬ ‫ ﻣﻦ ﺭﺿﻲ ‬ ‫ﻣﻌﻴﺒﺎ ﺛﻢ ﺗﺰﻭﺟﻪ ‪٤١٣..........................................................................................................................‬‬ ‫‬‫ ﻣﻦ ﺭﺩ‬ ‫ ﺩﻋﻮﻯ ﺍﻟﻤﺲ ﻭﻋﺪﻣﻪ ﺑﻴﻦ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ‪٤١٤ ..........................................................................................‬‬ ‫ ﺍﻟﺮﺩ ﺑﺎﻟﻌﻴﺐ ﻓﺮﻗﺔ ﺃﻡ ﻃﻼﻕ؟‪٤١٤ .................................................................................................................‬‬ ‫ ﺭﺩ ﻣﻌﻴﺒﺔ ﺍﻟﻤﺠﻨﻮﻥ ﺃﻭ ﺍﻟﻄﻔﻞ ‪٤١٤ ................................................................................................................‬‬ ‫ﻋﻴﺒﺎ ‪٤١٥ ..........................................................................................................‬‬ ‫ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻣﻦ ﻭﺟﺪ ﺑﺰﻭﺟﻪ ‬ ‫ ﺍﻟﺘﻮﺍﺭﺙ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ﻗﺒﻞ ﺍﻟﻔﺮﻗﺔ ﻟﻠﻌﻴﺐ‪٤١٦ .........................................................................................‬‬ ‫ﻋﻴﺒﺎ ﻣﻦ ﻋﻴﻮﺏ ﺍﻟﻨﻜﺎﺡ ‪٤١٧.........................................................................................................‬‬ ‫ ﻣﻦ ﺃﻧﻜﺮ ‬ ‫ ﻋﺪﺓ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺯﻧﻲ ﺑﻬﺎ ‪٤١٧.......................................................................................................................‬‬ ‫ﺑﻜﺮﺍ ‪٤١٨........................................................................................................‬‬ ‫ ﺇﺫﺍ ﺧﻄﺐ ﺍﻟﺮﺟﻞ ﺛﻴﺒﺎ ﻳﻈﻨﻬﺎ ‬ ‫ﻗﻬﺮﺍ ‪٤١٩ .........................................................................................................‬‬‫‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺛﻢ ﺯﻧ ﻲ ﺑﻬﺎ ‬ ‫ ﺣﺮﻣﺔ ﺯﻭﺟﺔ ﺍﻟﻤﻔﻘﻮﺩ ‪٤١٩ ...............................................................................................................................‬‬ ‫ ﺳﺆﺍﻝ ﺍﻟﺒﻜﺮ ﻋﻦ ﺳﺒﺐ ﺯﻭﺍﻝ ﺍﻟﺒﻜﺎﺭﺓ ‪٤٢٠ ..................................................................................................‬‬ ‫ ﺇﺫﺍ ﻭﻟﺪﺕ ﺍﻟﻤﺮﺃﺓ ﻗﺒﻞ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﺍﻟﻌﻘﺪ ‪٤٢١ .......................................................................................‬‬ ‫ ﺇﺫﺍ ﻏﻠﻄﺖ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﻌﺪﺓ ‪٤٢٣ ..................................................................................................................‬‬ ‫ ﺇﻥ ﺍﻋﺘﺪﺕ ﺣﺎﺋﺾ ﺑﺎﻷﺷﻬﺮ ﺃﻭ ﻣﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺑﺎﻟﻘﺮﻭﺀ ‪٤٢٤......................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪550‬‬ ‫ب  ا‪28‬ة  ا ح‬ ‫ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻨﻜﺎﺡ‪٤٢٥.............................................................................................................‬‬ ‫ ﺇﻧﻜﺎﺭ ﺍﻟﺰﻭﺝ ﺩﻋﻮﻯ ﺍﻟﺰﻭﺟﻴﺔ‪٤٢٦.................................................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﻣﻨﻜﺮﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻭﻛﺴﻮﺗﻬﺎ ‪٤٢٦..............................................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺛﻢ ﺃﻧﻜﺮﺕ ‪٤٢٧ .......................................................................................................‬‬ ‫ ﺗﺤﻠﻴﻒ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺃﻧﻜﺮﺕ ﺍﻟﺰﻭﺟﻴﺔ ‪٤٢٧ ....................................................................................................‬‬ ‫ﺃﻗﺮﺕ ﺑﻬﺎ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﺰﻭﺝ ‪٤٢٨ ...................................................................‬‬ ‫ ﻣﻦ ﺟﺤﺪﺕ ﺍﻟﺰﻭﺟﻴﺔ ﺛﻢ ‪‬‬ ‫ﺃﻗﺮ ﺑﻬﺎ ﺑﻌﺪ ﻣﻮﺕ ﺯﻭﺟﺘﻪ ‪٤٢٨ .............................................................................‬‬ ‫ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺰﻭﺟﻴﺔ ﺛﻢ ‪‬‬ ‫ ﻣﻦ ﺍﺩ‪‬ﻋﻰ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺃﻧﻬﺎ ﺃﺑﺮﺃﺗﻪ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ‪٤٢٩................................................................................‬‬ ‫ ﺍﻟﺒﻴﺎﻥ ﻋﻠﻰ ‪‬‬ ‫ﺍﻟﻤﺪﻋﻲ ﻣﻦ ﺍﻟﺰﻭﺟﻴﻦ ‪٤٣٠ ......................................................................................................‬‬ ‫ ﻣﻦ ﺍﺩ‪‬ﻋﺖ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻌﺼﻤﺔ ﻭﻻ ﺑﻴﺎﻥ ﻟﻬﺎ ‪٤٣٢ ...........................................................................................‬‬ ‫ ﺇﻥ ﺃﻧﻜﺮﺕ ﺍﻟﻄﻔﻠﺔ ﺍﻟﺰﻭﺍﺝ ﻭﺻﺪﻗﻪ ﺍﻟﻮﻟﻲ‪٤٣٣ .........................................................................................‬‬ ‫ ﺇﺫﺍ ﺍﺩ‪‬ﻋﻰ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻤﺮﺃﺓ ﺃﻛﺜﺮ ﻣﻦ ﺭﺟﻞ‪٤٣٣ ...........................................................................................‬‬ ‫ ﻣﻦ ﺍﺩ‪‬ﻋﺖ ﺍﻟﺰﻭﺍﺝ ﺑﺮﺟﻞ ﺛﻢ ﺑﺄﺑﻴﻪ ﺃﻭ ﺍﺑﻨﻪ‪٤٣٤ .........................................................................................‬‬ ‫ ﻣﻦ ﺍﺩ‪‬ﻋﺖ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺭﺟﻞ ﻭﻭﻟﺪﺕ ﺩﻭﻥ ﺍﻷﺷﻬﺮ ﺍﻟﺴﺘﺔ ‪٤٣٤ .............................................................‬‬ ‫ ﻣﻦ ﺍﺩ‪‬ﻋﺖ ﻋﻠﻰ ﻋﺒﺪ ﺃﻧﻪ ﺯﻭﺟﻬﺎ ‪٤٣٤ ..........................................................................................................‬‬ ‫ ﺇﻥ ﺍﺩ‪‬ﻋﻰ ﻋﺒﺪ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﻣﺮﺃﺓ ‪٤٣٥ ............................................................................................................‬‬ ‫ب  ا‪ e‬و@ أ‪' r6‬‬ ‫ ﺍﻟﻤﺲ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﺍﻟﻌﺪﺓ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ‪٤٣٧ .............................................................................................‬‬ ‫ ﻋﺪﺓ ﺍﻷﻣﺔ ‪٤٣٨ .................................................................................................................................................‬‬ ‫ ﻣﺎ ﻳﻠﺰﻡ ﺑﺎﻟﺘﻄﻠﻴﻖ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ‪٤٣٨ ...........................................................................................................‬‬ ‫ ﻣﺎ ﻳﻮﺟﺐ ﺗﻤﺎﻡ ﺍﻟﻤﻬﺮ ‪٤٣٨ ............................................................................................................................‬‬ ‫‪551‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﻣﺎ ﻳﻠﺰﻡ ﺑﻪ ﺍﻹﺣﺼﺎﻥ‪٤٣٨ ..............................................................................................................................‬‬ ‫ ﻣﻌﺎﺷﺮ ﺍﻟﺰﻭﺟﺔ ﺑﻌﺪ ﺍﻟﻈﻬﺎﺭ ﺃﻭ ﺍﻹﻳﻼﺀ‪٤٣٩ ................................................................................................‬‬ ‫ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﺍﻏﺘﺼﺐ ﺍﻣﺮﺃﺓ ‪٤٤٠.........................................................................................................‬‬ ‫ ﻏﺴﻞ ﺍﻟﻤﺮﺃﺓ ﺑﻤﺲ ﺍﻟﺼﺒﻲ ‪٤٤١ .....................................................................................................................‬‬ ‫ب  ‪ .#/‬ا‪G‬اق‬ ‫ ﺍﻟﻤﻌﺎﺻﻲ ﺍﻟﺘﻲ ﺗﺒﻄﻞ ﺍﻟﺼﺪﺍﻕ ‪٤٤٢..............................................................................................................‬‬ ‫ ﻣﻦ ﻣﻨﻌﺖ ﻧﻔﺴﻬﺎ ﻋﻦ ﺯﻭﺟﻬﺎ ‪٤٤٢................................................................................................................‬‬ ‫ ﺻﺪﺍﻕ ﻣﻦ ﻗﺘﻠﺖ ﺯﻭﺟﻬﺎ ﺃﻭ ﻏﻴﺮﻩ ‪٤٤٤........................................................................................................‬‬ ‫ ﻛﻴﻔﻴﺔ ﺭﺩ ﺍﻟﻤﺮﺃﺓ ﻟﻠﺼﺪﺍﻕ ‪٤٤٤........................................................................................................................‬‬ ‫ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻨﺪ ﺍﻟﺤﺎﻛﻢ ﻋﻠﻰ ﺑﻄﻼﻥ ﺍﻟﺼﺪﺍﻕ‪٤٤٤..................................................................................‬‬ ‫‬ ‫ﻣﺒﻄﻼ ﻟﻠﺼﺪﺍﻕ ﻗﺒﻞ ﺃﻥ ﻳﺴ ‪‬ﻤﻰ ﻟﻬﺎ ﺍﻟﺼﺪﺍﻕ ‪٤٤٥ .................................................................‬‬ ‫ ﻣﻦ ﻓﻌﻠﺖ‬ ‫ ﺇﺑﻄﺎﻝ ﺍﻟﺼﺪﺍﻕ ﻗﺒﻞ ﻭﺟﻮﺑﻪ‪٤٤٦ ...................................................................................................................‬‬ ‫ ﺇﺑﻄﺎﻝ ﺍﻟﺼﺪﺍﻕ ﺑﺴﺒﺐ ﺍﻟﺰﻧﻰ ‪٤٤٦ ................................................................................................................‬‬ ‫‬ ‫ﻣﺒﻄﻼ ﻗﺒﻞ ﺍﻟﻤﺲ ‪٤٤٦ ................................................................................................................‬‬ ‫ ﻣﻦ ﻓﻌﻠﺖ‬ ‫ ﺃﺛﺮ ﺍﻟﻄﻔﻮﻟﺔ ﻭﺍﻟﺠﻨﻮﻥ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ ‪٤٤٧ ...................................................................................................‬‬ ‫ ﺣﻜﻢ ﺍﻟﺰﻳﺎﺩﺓ ﺃﻭ ﺍﻟﻨﻘﺼﺎﻥ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﺑﻐﻴﺮ ﻋﻠﻢ ﺍﻟﺰﻭﺟﻴﻦ‪٤٤٧ ..........................................................‬‬ ‫ ﻣﺎ ﻳﺒﻄﻞ ﺻﺪﺍﻕ ﺍﻷﻣﺔ ‪٤٤٨ .............................................................................................................................‬‬ ‫ ﺑﻄﻼﻥ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﺴﺤﺎﻕ‪٤٤٩ ......................................................................................................................‬‬ ‫ ﺿﻤﺎﻥ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ ﻣﻦ ﺗﺴﺒﺐ ﻓﻲ ﺗﺤﺮﻳﻢ ﺍﻟﺰﻭﺟﻴﻦ ‪٤٤٩ ..................................................................‬‬ ‫ ﻣﻦ ﺗﺰﻭﺝ ﻋﻠﻰ ﺻﺪﺍﻕ ﻭﻣﺎﺕ ﻗﺒﻞ ﺍﻟﻤﺲ ‪٤٥٠..........................................................................................‬‬ ‫ ﺻﺪﺍﻕ ﻣﻦ ﺟﺤﺪﺕ ﺍﻟﻨﻜﺎﺡ ‪٤٥٠...................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪552‬‬ ‫ب  ‪!6‬م ا!أة أو ‪/‬‬ ‫ ﺗﺤﺮﻳﻢ ﺍﻟﺰﻭﺟﺔ ﺑﺴﺒﺐ ﺍﻹﺗﻴﺎﻥ ﻓﻲ ﺍﻟﺪﺑﺮ ‪٤٥١ ............................................................................................‬‬ ‫ ﻣﻦ ﻏﺮﺕ ﺯﻭﺟﻬﺎ ﻓﻨﻜﺤﻬﺎ ﻭﻫﻲ ﺣﺎﺋﺾ ‪٤٥٢............................................................................................‬‬ ‫ ﺗﺤﺮﻳﻢ ﺍﻟﺰﻭﺟﺔ ﺑﺴﺒﺐ ﺍﻟﺰﻭﺍﺝ ﺑﻤﺤﺎﺭﻣﻬﺎ ‪٤٥٣ ..........................................................................................‬‬ ‫ ﺗﺤﺮﻳﻢ ﺍﻟﺰﻭﺟﺔ ﺑﺴﺒﺐ ﺍﻟﻨﻈﺮ ﻭﻣﺲ ﻋﻮﺭﺓ ﻣﺤﺎﺭﻣﻬﺎ‪٤٥٤ ........................................................................‬‬ ‫ ﺗﺤﺮﻳﻢ ﺍﻟﺰﻭﺟﺔ ﺇﺫﺍ ﺗﺰﻭﺝ ﻋﻠﻴﻬﺎ ﻋﻤﺘﻬﺎ ﺃﻭ ﺧﺎﻟﺘﻬﺎ ‪٤٥٤ ...........................................................................‬‬ ‫ ﺯﻧﻰ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺑﻤﺤﺎﺭﻡ ﺍﻵﺧﺮ ‪٤٥٥ .....................................................................................................‬‬ ‫ ﻣﻦ ﻣﺲ ﺃﻭ ﻧﻈﺮ ﻓﺮﺝ ﺍﺑﻨﺘﻪ ‪٤٥٦ ....................................................................................................................‬‬ ‫ ﺗﺤﺮﻳﻢ ﺍﻟﻤﺮﺃﺓ ﺑﺴﺒﺐ ﺍﻟﺴﺤﺮ ‪٤٥٦ ................................................................................................................‬‬ ‫ ﺗﺤﺮﻳﻢ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺑﺴﺒﺐ ﺍﻟﺰﻧﻰ ‪٤٥٦ ....................................................................................................‬‬ ‫ ﺗﺤﺮﻳﻢ ﺍﻟﺰﻭﺟﺔ ﺑﺴﺒﺐ ﺍﻟﻤﺲ ﻗﺒﻞ ﺍﻟﺘﻜﻔﻴﺮ‪٤٥٧ ........................................................................................‬‬ ‫ ﻓﺴﺎﺩ ﺍﻟﻨﻜﺎﺡ ﺑﺴﺒﺐ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺰﻧﻰ‪٤٥٧ ....................................................................................................‬‬ ‫ ﺗﺤﺮﻳﻢ ﺍﻟﺰﻭﺟﺔ ﺑﺴﺒﺐ ﺍﻟﺮﺿﺎﻉ ‪٤٥٨ ............................................................................................................‬‬ ‫ ﺗﺤﺮﻳﻢ ﺃﺣﺪ ﺍﻟﺰﻭﺟﻴﻦ ﺑﺴﺒﺐ ﺍﻟﺮﺩﺓ ﻭﺍﻟﺴﺒﻲ ‪٤٥٨ .....................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻟﺴﺒﺎﻳﺎ ‪٤٥٩ .............................................................................................................................................‬‬ ‫ ﺗﺤﺮﻳﻢ ﺍﻟﺰﻭﺟﺔ ﺑﺴﺒﺐ ﺍﻟﻮﻁﺀ ﺍﻟﻤﺤﺮﻡ ‪٤٥٩ ...............................................................................................‬‬ ‫ ﻣﻦ ﻣﺲ ﺃﻣﺮﺃﺓ ﻇﻨﻬﺎ ﺃﺟﻨﺒﻴﺔ ﻭﻫﻲ ﺣﻠﻴﻠﺘﻪ ‪٤٦٠...........................................................................................‬‬ ‫ب  ‪ r‬ا و‪IH‬‬ ‫ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﺗﺠﺎﻩ ﺯﻭﺟﻬﺎ ‪٤٦١ ....................................................................................................‬‬ ‫ ﻋﺪﻡ ﻋﺼﻴﺎﻥ ﺍﻟﻤﺮﺃﺓ ﺯﻭﺟﻬﺎ ‪٤٦٢....................................................................................................................‬‬ ‫ ﺗﻨﻔﻞ ﺍﻟﻤﺮﺃﺓ ﺑﺪﻭﻥ ﺇﺫﻥ ﺯﻭﺟﻬﺎ ‪٤٦٢..............................................................................................................‬‬ ‫ ﺧﺮﻭﺝ ﺍﻟﻤﺮﺃﺓ ﺑﺈﺫﻥ ﺯﻭﺟﻬﺎ ‪٤٦٣ ...................................................................................................................‬‬ ‫‪553‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺳﺆﺍﻝ ﺍﻟﻤﺮﺃﺓ ﻃﻼﻕ ﻧﻔﺴﻬﺎ ﺃﻭ ﻏﻴﺮﻫﺎ ‪٤٦٣ ..................................................................................................‬‬ ‫ ﻻ ﺗﺴﺨﻂ ﺍﻟﻤﺮﺃﺓ ﺭﺯﻗﻬﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ‪٤٦٣ ....................................................................................................‬‬ ‫ ﺣﻘﻮﻕ ﺍﻟﺰﻭﺟﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ‪٤٦٤ .................................................................................................................‬‬ ‫ ﺳﻔﺮ ﺍﻟﺰﻭﺝ‪٤٦٤ ................................................................................................................................................‬‬ ‫ ﻣﺎ ﻟﻴﺲ ﻟﻠﺰﻭﺝ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺇﻻ ﺃﻥ ﺗﺘﻄﻮﻉ‪٤٦٥ .......................................................................................‬‬ ‫ ﻣﺎ ﻟﻴﺲ ﻟﻠﺰﻭﺟﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺇﻻ ﺃﻥ ﻳﺘﻄﻮﻉ‪٤٦٥ .....................................................................................‬‬ ‫ ﺧﺮﻭﺝ ﺯﻭﺟﺔ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺇﻟﻰ ﺍﻟﻜﻨﻴﺴﺔ ‪٤٦٦ .................................................................................‬‬ ‫ ﺃﺟﺮ ﻋﻤﻞ ﺍﻟﻤﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ ‪٤٦٦ ......................................................................................................................‬‬ ‫ ﺿﻤﺎﻥ ﺍﻟﺰﻭﺝ ﻣﺎ ﻧﺘﺞ ﻋﻦ ﺿﺮﺏ ﺯﻭﺟﺘﻪ‪٤٦٧ ...........................................................................................‬‬ ‫ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻟﻮﻁﺀ ﺑﺴﺒﺐ ﺍﻟﺼﻴﺎﻡ ‪٤٦٨ .....................................................................................................‬‬ ‫ ﺻﻮﻡ ﺍﻟﺰﻭﺝ ﻧﺎﻓﻠﺔ ‪٤٦٨ ....................................................................................................................................‬‬ ‫ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻟﻮﻁﺀ ﺑﺴﺒﺐ ﺍﻟﺤﻴﺾ ‪٤٦٩ ...................................................................................................‬‬ ‫ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻟﻮﻁﺀ ﺑﺴﺒﺐ ﺭﺅﻳﺔ ﺍﻟﻨﺎﺱ ‪٤٦٩ ............................................................................................‬‬ ‫ ﻭﻁﺀ ﺍﻟﻤﺮﺃﺓ ﺃﻛﺜﺮ ﻣﻤﺎ ﺗﻄﻴﻖ ‪٤٦٩ ..................................................................................................................‬‬ ‫ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻤﻌﺎﺷﺮﺓ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ ‪٤٧٠ ......................................................................................................‬‬ ‫ ﺩﻋﺎﺀ ﺍﻟﺪﺧﻮﻝ ﺑﺎﻟﺰﻭﺟﺔ‪٤٧١............................................................................................................................‬‬ ‫ ﻣﻦ ﺟﺎﻣﻊ ﺯﻭﺟﺘﻪ ﻭﻫﻮ ﻳﺴﺘﺤﻀﺮ ﺻﻮﺭﺓ ﻏﻴﺮﻫﺎ‪٤٧١................................................................................‬‬ ‫ب  ‪ 'H,6‬ا!أة‬ ‫ ﻭﺟﻮﺏ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ‪٤٧٣ .....................................................................................................‬‬ ‫ ﻗﺪﺭ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﻭﻛﺴﻮﺗﻬﺎ ‪٤٧٣ ..................................................................................................................‬‬ ‫ ﻣﺎ ﻳﺸﻤﻠﻪ ﻟﻔﻆ ﺍﻟﻨﻔﻘﺔ ‪٤٧٤ ..............................................................................................................................‬‬ ‫ ﻭﻗﺖ ﻟﺰﻭﻡ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﻭﻛﺴﻮﺗﻬﺎ ‪٤٧٥ ......................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪554‬‬ ‫ ﻧﺸﻮﺯ ﺍﻟﻤﺮﺃﺓ ﻭﺇﺳﻘﺎﻁ ﺍﻟﻨﻔﻘﺔ ‪٤٧٥ .................................................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺼﺒﻴﺔ‪٤٧٦ ................................................................................................................................‬‬ ‫ ﺳﻜﻦ ﺍﻟﺰﻭﺟﺔ ﻓﻲ ﻣﻨﺰﻝ ﻭﺍﻟﺪ ﺍﻟﺰﻭﺝ ‪٤٧٦ ..................................................................................................‬‬ ‫ ﺷﺮﻁ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺴﻜﻦ ﻓﻲ ﻣﻨﺰﻟﻬﺎ ‪٤٧٧ .......................................................................................................‬‬ ‫ ﻣﻦ ﺷﺮﻃﺖ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻧﻔﻘﺔ ﺃﻭﻻﺩﻫﺎ ﻣﻦ ﻏﻴﺮﻩ ‪٤٧٧ ...........................................................................‬‬ ‫ ﻣﺎ ﻳﺤﻞ ﻟﻠﺰﻭﺟﺔ ﻣﻦ ﻣﺎﻝ ﺯﻭﺟﻬﺎ‪٤٧٧ ........................................................................................................‬‬ ‫ ﺍﺧﺘﻼﻑ ﺍﻟﺰﻭﺟﻴﻦ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺍﻟﻨﻔﻘﺔ ‪٤٧٨ ................................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﺍﻟﻴﺘﻴﻤﺔ‪٤٧٩ ...............................................................................................................................................‬‬ ‫ ﺇﺟﺒﺎﺭ ﺍﻟﺤﺎﻛﻢ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ ‪٤٧٩ ......................................................................................‬‬ ‫ ﺭﻓﺾ ﺍﻟﻤﺮﺃﺓ ﻣﺆﺍﻛﻠﺔ ﻭﺍﻟﺪﻱ ﺯﻭﺟﻬﺎ ﺃﻭ ﻧﺴﺎﺋﻪ ‪٤٨٠ ..................................................................................‬‬ ‫ ﺭﺩ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ ﻋﻨﺪ ﺍﻟﻤﻮﺕ ﺃﻭ ﺍﻟﻄﻼﻕ ‪٤٨١................................................................‬‬ ‫ ﺗﺼﺮﻑ ﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ ‪٤٨١......................................................................................................‬‬ ‫ ﺿﻤﺎﻥ ﻣﺎ ﻫﻠﻚ ﻣﻦ ﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﻨﻔﻘﺔ ‪٤٨٢ ..................................................................................................‬‬ ‫ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻟﻤﺮﺃﺓ ﻟﻠﻨﻔﻘﺔ ﺃﻭ ﺍﻟﻜﺴﻮﺓ ﺑﻐﻴﺮﻫﺎ ‪٤٨٢ .........................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﺎ ﺗﺒﻘﻰ ﻣﻦ ﻧﻔﻘﺔ ﺍﻟﻤﺮﺃﺓ ‪٤٨٣ ............................................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﺳﺎﻓﺮﺕ ﻷﺩﺍﺀ ﻭﺍﺟﺐ ‪٤٨٣ ................................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻏﺎﺏ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ‪٤٨٤ .......................................................................................................‬‬ ‫ ﻣﻨﻊ ﺧﻠﻴﻔﺔ ﺍﻟﺰﻭﺝ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﺍﻟﺨﺮﻭﺝ ‪٤٨٤ ............................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺘﻲ ﻫﺮﺏ ﺯﻭﺟﻬﺎ ‪٤٨٥ ..........................................................................................................‬‬ ‫ ﺇﺭﺿﺎﻉ ﺍﻟﻤﺮﺃﺓ ﻏﻴﺮ ﻭﻟﺪ ﺯﻭﺟﻬﺎ ‪٤٨٥ ............................................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﺍﻟﻤﺮﺃﺓ ﻭﻗﺖ ﺍﻟﺮﺿﺎﻉ ‪٤٨٦ .....................................................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺘﻲ ﺣﻤﻠﺖ ﻣﻦ ﻏﻴﺮ ﺯﻭﺟﻬﺎ‪٤٨٦ ..........................................................................................‬‬ ‫ ﺣﺒﺲ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ ﻭﻣﻨﻊ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ‪٤٨٧ ...................................................................‬‬ ‫‪555‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ ﺇﻳﻨﺎﺱ ﺍﻟﺰﻭﺝ ﻟﺰﻭﺟﺘﻪ ﻭﻋﺪﻡ ﺇﻳﺬﺍﺋﻬﺎ ‪٤٨٧ ..................................................................................................‬‬ ‫ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﺰﻭﺝ ﻟﺰﻭﺟﺘﻪ ‪٤٨٨ ..........................................................................................................................‬‬ ‫ ﻧﻔﻘﺔ ﺍﻟﺰﻭﺟﺔ ﺇﻥ ﺣﺒﺴﺖ ﻋﻦ ﺯﻭﺟﻬﺎ ‪٤٨٨ .................................................................................................‬‬ ‫ب  ال ‪ I‬اء‬ ‫ ﻭﺟﻮﺏ ﻋﺪﻝ ﺍﻟﺮﺟﻞ ﺑﻴﻦ ﻧﺴﺎﺋﻪ‪٤٨٩ ...........................................................................................................‬‬ ‫ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺑﻴﻦ ﺍﻟﺰﻭﺟﺎﺕ ﻓﻲ ﺍﻟﻨﻔﻘﺔ ‪٤٩٠......................................................................................................‬‬ ‫ ﺃﻥ ﻳﺨﺺ ﺍﻟﺰﻭﺝ ﻭﺍﺣﺪﺓ ﻣﻦ ﺯﻭﺟﺎﺗﻪ ﺑﺸﻲﺀ ﺩﻭﻥ ﺍﻷﺧﺮﻳﺎﺕ ‪٤٩٠........................................................‬‬ ‫ ﻣﺘﻰ ﻻ ﺗﺠﺐ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺑﻴﻦ ﺍﻟﺰﻭﺟﺎﺕ؟ ‪٤٩١ ............................................................................................‬‬ ‫ ﺇﻥ ﻣﺮﺽ ﺍﻟﺰﻭﺝ ﻓﻲ ﻧﻮﺑﺔ ﺇﺣﺪﻯ ﺯﻭﺟﺎﺗﻪ ‪٤٩٢..........................................................................................‬‬ ‫ ﻛﻴﻔﻴﺔ ﺍﻟﻤﺴﺎﻭﺍﺓ ﻋﻨﺪ ﻣﻦ ﻳﺪﺧﻞ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻣﺮﺃﺓ ﻓﻲ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ ‪٤٩٢..................................................‬‬ ‫ ﻛﻴﻔﻴﺔ ﺍﻟﻘﺴﻢ ﺑﻴﻦ ﺍﻟﻨﺴﺎﺀ ‪٤٩٣ ........................................................................................................................‬‬ ‫ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﺔ ﻭﺍﻟﻜﺘﺎﺑﻴﺔ ﻭﺍﻟﺤﺮﺓ ﻭﺍﻷﻣﺔ ‪٤٩٤ ............................................................................‬‬ ‫ ﺣﻜﻢ ﺟﻤﺎﻉ ﺍﻟﺰﻭﺟﺘﻴﻦ ﻓﻲ ﺑﻴﺖ ﻭﺍﺣﺪ ‪٤٩٤ ..............................................................................................‬‬ ‫ ﺍﻟﻌﺪﻝ ﺑﻴﻦ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺍﻟﺠﻤﺎﻉ‪٤٩٥ ..............................................................................................................‬‬ ‫ ﺣﻖ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﺍﻟﻠﻴﺎﻟﻲ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ‪٤٩٦ ................................................................................................‬‬ ‫ ﺗﻨﺎﺯﻝ ﺍﻟﻤﺮﺃﺓ ﻋﻦ ﺣﻘﻬﺎ ﻟﺰﻭﺟﻬﺎ ‪٤٩٦ ...........................................................................................................‬‬ ‫ب  ا‪!,‬ي‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪٤٩٧ .........................................................................................................................‬‬ ‫‬‫ ﺍﻟﺘﺴﺮﻱ ﻟﻐﺔ‬ ‫ ﺣﻜﻢ ﺍﻟﺘﺴﺮﻱ ﻷﻣﺔ ﻻ ﻳﻤﻠﻜﻬﺎ ‪٤٩٧ .............................................................................................................‬‬ ‫ ﻣﺎ ﻳﺠﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﺴﺮﻯ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪٤٩٨ .............................................................................................‬‬ ‫ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﺘﺴﺮﻱ ‪٤٩٨ ............................................................................................................................‬‬ ‫ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﻟﻠﺮﺟﻞ ﻣﻦ ﺳﺮﻳﺘﻪ ‪٤٩٨ .............................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻜﺎﺡ‬‫‪556‬‬ ‫ ﺗﺴﺮﻱ ﺍﻷﻣﺔ ﺍﻟﺘﻲ ﻭﺭﺛﻪ ﻣﻦ ﺃﺑﻴﻪ ﺃﻭ ﺍﺑﻨﻪ ‪٤٩٩ ............................................................................................‬‬ ‫ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﺗﺴﺮﻳﻪ ﻣﻦ ﺍﻹﻣﺎﺀ ‪٥٠٠................................................................................................................‬‬ ‫ ﺗﺴﺮﻱ ﺍﻷﻣﺔ ﺍﻟﻌﺮﺑﻴﺔ‪٥٠١ .................................................................................................................................‬‬ ‫ ﺍﺳﺘﺒﺮﺍﺀ ﺍﻷﻣﺔ ﻗﺒﻞ ﺗﺴﺮﻳﻬﺎ ‪٥٠١ ......................................................................................................................‬‬ ‫ ﺍﺳﺘﺒﺮﺍﺀ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﻄﻔﻞ ﺃﻭ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ‪٥٠٢.........................................................................................‬‬ ‫ ﻧﺴﺐ ﺍﻟﻤﺘﺴﺮﻱ ﺑﻐﻴﺮ ﺍﺳﺘﺒﺮﺍﺀ ‪٥٠٤................................................................................................................‬‬ ‫ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﻣﻦ ﺍﻷﻣﺔ ﺍﻟﻤﺸﺘﺮﻛﺔ ‪٥٠٥ ......................................................................................................‬‬ ‫ ﺇﺫﻥ ﺍﻟﺴﻴﺪ ﻟﻌﺒﺪﻩ ﺑﺘﺴﺮﻱ ﺃﻣﺘﻪ ‪٥٠٥ ..............................................................................................................‬‬ ‫ ﺍﺳﺘﺒﺮﺍﺀ ﺍﻷﻣﺔ ﺍﻟﻤﺘﺴﺮﺍﺓ ﻗﺒﻞ ﺑﻴﻌﻬﺎ ‪٥٠٦ .......................................................................................................‬‬ ‫ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻨﻴﺔ ﻓﻲ ﺍﻻﺳﺘﺒﺮﺍﺀ ‪٥٠٧ ...................................................................................................................‬‬ ‫ ﻣﻦ ﺗﺴﺮﻯ ﺃﻣﺔ ﺍﺷﺘﺮﺍﻫﺎ ﻭﺑﺎﻥ ﺷﺮﺍﺅﻫﺎ ﻣﻨﻔﺴﺦ‪٥٠٧ ..................................................................................‬‬ ‫ ﻣﻦ ﺗﺴﺮﻯ ﺃﻣﺔ ﻓﺒﺎﻧﺖ ﺣﺮﺓ ‪٥٠٨ ....................................................................................................................‬‬ ‫ﺍﻟﻤ ﺪ ‪‬ﺑﺮﺓ‪٥٠٨ ...............................................................................................................................‬‬ ‫ ﺗﺴﺮﻱ ﺍﻷﻣﺔ ‬ ‫ ﻣﻦ ﺗﺴﺮﻯ ﺃﻣﺔ ﻣﺸﺘﺮﺍﺓ ﻓﺒﺎﻧﺖ ﻣﻐﺼﻮﺑﺔ ‪٥٠٩ ..............................................................................................‬‬ ‫ ﺍﺳﺘﺒﺮﺍﺀ ﺍﻷﻣﺔ ﺍﻟﺘﻲ ﺗﺰﻭﺟﻬﺎ ﺛﻢ ﺍﺷﺘﺮﺍﻫﺎ ‪٥٠٩ .............................................................................................‬‬ ‫ ﻧﺴﺐ ﻭﻟﺪ ﻣﻦ ﺃﻋﺘﻖ ﺳﺮﻳﺘﻪ ‪٥١٠ ....................................................................................................................‬‬ ‫ ﻧﺴﺐ ﺃﻭﻻﺩ ﻣﻦ ﺍﻏﺘﺼﺒﺖ ﺃﻭ ﻫﺮﺑﺖ ‪٥١٠ ...................................................................................................‬‬ ‫ ﻧﺴﺐ ﻭﻟﺪ ﺍﻷﻣﺔ ﺍﻟﺘﻲ ﺍﻗﺘﺴﻤﻬﺎ ﺍﻟﻮﺭﺛﺔ ‪٥١١..................................................................................................‬‬ ‫ ﻧﺴﺐ ﻣﻦ ﺃﺗﺖ ﺑﻪ ﺍﻟﺴﺮﻳﺔ ﺑﻌﺪ ﺍﻟﺒﻴﻊ ﺃﻭ ﺍﻟﻄﻼﻕ ‪٥١١................................................................................‬‬ ‫ ﺃﻗﻞ ﻣﺪﺓ ﻟﻠﺤﻤﻞ ﻭﺃﻛﺜﺮﻩ‪٥١٢ ..........................................................................................................................‬‬ ‫ ﻧﺴﺐ ﻭﻟﺪ ﻣﻦ ﺳﺒﺎﻫﺎ ﺍﻟﻤﺸﺮﻛﻮﻥ ‪٥١٣ .........................................................................................................‬‬ ‫ ﺇﻳﻘﺎﻑ ﺃﺣﻜﺎﻡ ﺍﻷﻣﺔ ﺍﻟﺤﺎﻣﻞ ﺑﻌﺪ ﻣﻮﺕ ﺯﻭﺟﻬﺎ ﺣﺘﻰ ﺗﻀﻊ‪٥١٣ ..........................................................‬‬ ‫ ﺿﻤﺎﻥ ﺛﻤﻦ ﺍﻷﻣﺔ ﺍﻟﺘﻲ ﻭﻟﺪﺕ ﺣ ‪‬ﻴﺎ‪٥١٤ ......................................................................................................‬‬ ‫‪557‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‬ ‫ ﻣﻦ ﻣﺎﺕ ﻋﻦ ﺳﺮﻳﺘﻪ ﻭﻗﺪ ﺃﺣ ‬ ‫ﻴﻂ ﺑﻤﺎﻟﻪ‪٥١٤ .................................................................................................‬‬ ‫ ﺍﺳﺘﺒﺮﺍﺀ ﺍﻟﺴﺮﻳﺔ ﺍﻟﺘﻲ ﺑﻴﻌﺖ ﺛﻢ ﺭﺩﺕ ﻓﻲ ﺍﻟﻤﺠﻠﺲ ‪٥١٥ .........................................................................‬‬ ‫ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﻟﻤﻦ ﺑﺎﻉ ﻧﺼﻒ ﺳﺮﻳﺘﻪ‪٥١٦ ......................................................................................................‬‬ ‫ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﻟﻤﻦ ﺗﺰﻭﺝ ﺃﻣﺔ ﺛﻢ ﺍﺷﺘﺮﻯ ﻧﺼﻔﻬﺎ ‪٥١٧.................................................................................‬‬ ‫ ﻣﻦ ﺯﻭﺝ ﺳﺮﻳﺘﻪ ﺑﻌﺪ ﺍﺳﺘﺒﺮﺍﺀ ﻭﺃﺗﺖ ﺑﺎﻟﻮﻟﺪ ﻗﺒﻞ ﺳﺘﺔ ﺃﺷﻬﺮ ‪٥١٧...........................................................‬‬ ‫ ﻣﺎ ﻳﻠﺰﻡ ﺑﻪ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ‪٥١٧............................................................................................................................‬‬ ‫ ﻧﻜﺎﺡ ﺍﻷﻣﺔ ﺍﻟﻤﺪﺑﺮﺓ ‪٥١٨ ................................................................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺑﺎﻉ ﺃﻣﺔ ﻣﻊ ﻭﻟﺪﻩ ‪٥١٩ ...................................................................................................................‬‬ ‫ ﺣﻜﻢ ﻣﻦ ﺑﺎﻉ ﺳﺮﻳﺘﻪ ﻭﻫﻲ ﺣﺎﻣﻞ ‪٥١٩ ........................................................................................................‬‬ ‫ ﺗﺰﻭﻳﺞ ﺍﻟﺮﺟﻞ ﺳﺮﻳﺘﻪ ﻟﻌﺒﺪﻩ ﺩﻭﻥ ﺍﺳﺘﺒﺮﺍﺀ ‪٥٢٠...........................................................................................‬‬ ‫ ﻣﺎ ﻳﺤﺮﻡ ﻭﻃﺆﻩ ﺑﺎﻟﺘﺴﺮﻱ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪٥٢١ ....................................................................................................‬‬ ‫ﺍﻟﻔﻬﺮﺱ ‪٥٢٣ 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