Arabic Shubuhat Hawla Qadaya Al Marah Al Muslimah Wa Al Radd Alayha PDF
Uploaded by
Ahmad AzriArabic Shubuhat Hawla Qadaya Al Marah Al Muslimah Wa Al Radd Alayha PDF
Uploaded by
Ahmad Azriﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺷﺒﻬﺎﺕ ﺣﻮﻝ ﻗﻀﺎﻳﺎ ﺍﻟﻤﺮﺃﺓ
ﺍﻟﻤﺴﻠﻤﺔ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﺎ
ﻣﺎﺩﺓ ﻣﺮﺷﺤﺔ ﻟﻠﻔﻮﺯ ﲟﺴﺎﺑﻘﺔ ﻛﺎﺗﺐ ﺍﻷﻟﻮﻛﺔ ﺍﻟﺜﺎﻧﻴﺔ
ﺇﻋﺪﺍﺩ
ﺩ .ﻋﺒﺪﺍﻟﺤﻤﻴﺪ ﻋﻴﺪ ﻋﻮﺽ
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻣﺪﺧﻞ:
ﻣﺎ ﻣﻦ ﻗﻀﻴﺔ ﺃﺛﺎﺭﺕ ﺟﺪﻻﹰ ﻭﺍﺳﻌﺎﹰ ﻣﺜﻞ ﻗﻀﻴﺔ ﺍﻷﺣﻜﺎﻡ ﺍﳋﺎﺻﺔ ﺑﺎﳌﺮﺃﺓ ﰱ ﺍﻹﺳﻼﻡ ،ﺑﻞ ﻭﻣﺎ ﺣﻮﺭﺏ ﺍﻹﺳﻼﻡ
ﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻭﻣﻦ ﻭﺭﺍﺋﻬﻢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﻠﻤﺎﻧﻴﻮﻥ ﻣﺜﻠﻤﺎ ﺣﻮﺭﺏ ﺑﻘﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ.
ﻭﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻌﺎﳉﺔ ﻟﺒﻌﺾ ﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﻳﺜﲑﻫﺎ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻭﺗﻼﻣﺬﻢ ﻣﻦ
ﺍﻟﻌﻠﻤﺎﻧﻴﲔ.
ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱴ ﻳﺘﻨﺎﻭﳍﺎ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﻭﺃﺫﻧﺎﻢ ﻭﻳﺜﲑﻭﻥ ﺍﻟﺸﺒﻬﺎﺕ ﺣﻮﳍﺎ ﺑﲔ ﺣﲔ ﻭﺁﺧﺮ ﺗﺘﺮﻛﺰ ﻏﺎﻟﺒﺎﹰ ﰱ
ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺘﺎﻟﻴﺔ:
-1ﻗﻀﻴﺔ ﺍﳌﲑﺍﺙ.
-2ﻗﻀﻴﺔ ﺍﻟﺸﻬﺎﺩﺓ.
-3ﻗﻀﻴﺔ ﺍﳌﺮﺃﺓ ﻭﺍﻟﻮﻻﻳﺔ ﺍﻟﻜﱪﻯ.
-4ﻗﻀﻴﺔ ﺍﳊﺠﺎﺏ.
-5ﻗﻀﻴﺔ ﺍﻻﺧﺘﻼﻁ.
-6ﻗﻀﻴﺔ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ
-7ﺍﻟﻘﻮﺍﻡ
– 8ﺍﻟﻄﻼﻕ
ﺃﻭﻻﹰ :ﻗﻀﻴﺔ ﺍﳌﲑﺍﺙ
ﺗﻌﺘﱪ ﻗﻀﻴﺔ ﻣﲑﺍﺙ ﺍﳌﺮﺃﺓ ﻣﻦ ﺃﻫﻢ ﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﻳﺸﻐﺐ ﺎ ﻛﺎﺭﻫﻮﺍ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ
ﻭﺍﻟﻌﻠﻤﺎﻧﻴﲔ ،ﻓﺪﺍﺋﻤﺎﹰ ﻣﺎ ﺗﺮﻓﻊ ﺃﺻﻮﺍﺕ ﻫﺆﻻﺀ ﺑﻮﺟﻮﺏ ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﰱ ﺍﳌﲑﺍﺙ ﻣﺪﻋﲔ ﺃﻥ
ﺍﻹﺳﻼﻡ ﻗﺪ ﻭﺿﻊ ﻣﻦ ﺷﺄﻥ ﺍﳌﺮﺃﺓ ﺣﲔ ﺟﻌﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﺣﻖ ﺍﻟﺮﺟﻞ ﰱ ﺍﳌﲑﺍﺙ ،ﻭﻫﺬﺍ ﻳﺸﲑ ﺇﱃ
ﺟﻮﺭ ﺍﻹﺳﻼﻡ ﰱ ﺣﻖ ﺍﳌﺮﺃﺓ.
ﻭﻟﻘﺪ ﻋﱪ ﺍﳌﺴﺘﺸﺮﻕ ﺍﻟﻔﺮﻧﺴﻰ "ﺟﺎﺳﺘﻮﻥ ﻓﺒﻴﺖ" ﻋﻦ ﺫﻟﻚ ﺃﺑﻠﻎ ﺗﻌﺒﲑ ﺣﲔ ﺯﻋﻢ ﺃﻧﻪ ﻣﻦ ﺍﻟﻈﻠﻢ ﺍﻟﻮﺍﺿﺢ ﺃﻥ
ﺗﺄﺧﺬ ﺍﳌﺮﺃﺓ ﻧﺼﻒ ﺍﻟﺮﺟﻞ ﰱ ﺍﳌﲑﺍﺙ ،ﻳﻘﻮﻝ "ﻓﺒﻴﺖ" " :ﺇﻥ ﺩﻭﺭ ﺍﳌﺮﺃﺓ ﰱ ﺍﺘﻤﻊ ﺍﻹﺳﻼﻣﻰ ﻋﻠﻰ ﺟﺎﻧﺐ
ﻛﺒﲑ ﻣﻦ ﺍﻟﻀﺂﻟﺔ ،ﻭﺃﻥ ﺿﺂﻟﺔ ﻣﺮﺗﺒﺘﻬﺎ ﻛﺎﻧﺖ ﺃﻣﺮﺍﹰ ﻣﺴﻠﻤﺎﹰ ﺑﻪ ﰱ ﲨﻴﻊ ﻣﻈﺎﻫﺮ ﺍﳊﻴﺎﺓ ،ﺣﱴ ﺇﻧﻪ ﰱ ﻣﺴﺄﻟﺔ
ﺍﳌﲑﺍﺙ ﱂ ﻳﻜﻦ ﻧﺼﻴﺒﻬﺎ ﺇﻻ ﻧﺼﻒ ﻧﺼﻴﺐ ﺍﻟﺮﺟﻞ ")(1
) (1ﻣﻔﺘﺮﻳﺎﺕ ﺍﻟﻴﻮﻧﺴﻜﻮ ﻋﻠﻰ ﺍﻹﺳﻼﻡ /ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻤﺎﻥ ﺹ 56ﻁ ﺩﺍﺭ ﺍﻻﻋﺘﺼﺎﻡ ﺩ.ﺕ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻀﻼﻝ ﻭﺍﻹﺿﻼﻝ ﺯﻋﻢ ﻣﻦ ﺯﻋﻢ ﻭﻣﻨﻬﻢ ﺍﻟﺪﻛﺘﻮﺭ /ﻧﺼﺮ ﺃﺑﻮ ﺯﻳﺪ ﺃﻥ ﺗﻜﺮﱘ ﺍﳌﺮﺃﺓ ﻋﺎﻣﺔ ﻭﰱ
ﺍﳌﲑﺍﺙ ﺧﺎﺻﺔ ،ﺇﳕﺎ ﻫﻰ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﺳﺒﻖ ﺍﻹﺳﻼﻡ ،ﺃﻣﺎ ﺇﺫﺍ ﻗﺴﻨﺎ – ﺑﺰﻋﻤﻪ – ﲟﺎ ﺑﻌﺪ ﺍﻹﺳﻼﻡ ﻭﻻ ﺳﻴﻤﺎ ﰱ
ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ – ﻳﺼﺒﺢ ﻏﲑ ﻻﺋﻖ ﺑﻜﺮﺍﻣﺔ ﺍﳌﺮﺃﺓ .ﰒ ﻋﻠﻞ ﺯﻋﻤﻪ ﺑﻘﻮﻟﻪ :ﺇﻥ ﺍﻹﺳﻼﻡ ﻗﺎﻝ } :ﻟﻠﺬﱠﻛﹶﺮﹺ ﻣﺜﹾﻞﹸ
ﺣﻆ ﺍﻷُﻧﺜﹶﻴﻴﻦﹺ { ﻷﻥ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺟﺎﺀﺕ ﰱ ﻭﻗﺖ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻻ ﺗﺮﺙ ﻓﻴﻪ ﺷﻴﺌﺎﹰ ،ﺑﻞ ﺗﻮﺭﺙ ﻓﺄﺭﺍﺩ
ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﺪﻓﻊ ﺑﻮﺿﻊ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﻷﻣﺎﻡ ﺷﻴﺌﺎﹰ ﻓﺸﻴﺌﺎﹰ ﻃﺎﻟﺒﺎﹰ ﻣﻨﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺣﲔ ﺗﺴﺘﻘﺮ ﺍﻷﻣﻮﺭ ﲟﺴﻮﺍﺓ ﺍﳌﺮﺃﺓ
ﺑﺎﻟﺮﺟﻞ ،ﻓﺪﻭﺭ ﺍﻹﺳﻼﻡ ﺃﻧﻪ ﺣﺮﻙ ﺍﻟﻮﺿﻊ ﻭﺩﻓﻌﻪ ﺇﱃ ﺍﻷﻣﺎﻡ ﻭﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﺘﻜﻤﻞ ﺩﻭﺭ ﺍﻹﺳﻼﻡ ﻓﻨﻌﻄﻰ
ﺍﳌﺮﺃﺓ ﻣﺜﻞ ﺍﻟﺮﺟﻞ …ﻫﻜﺬﺍ ﺯﻋﻢ ﺍﻟﺮﺟﻞ ")(1
ﻭﰱ ﺍﻟﺴﻄﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ ﻧﻌﻴﺪ ﻣﺎ ﻗﺎﻟﻪ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﰱ ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ،ﻭﻗﺒﻞ ﺍﻟﺒﺪﺀ ﰱ ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﻩ
ﺍﻟﺸﺒﻬﺔ ﻧﻮﺩ ﺃﻥ ﻧﺒﲔ ﺃﻥ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻭﻣﻦ ﻟﻒ ﻟﻔﻬﻢ ﻭﺩﺍﺭ ﰱ ﻓﻠﻜﻬﻢ ﱂ ﻳﺘﺒﻌﻮﺍ ﻗﻮﺍﻋﺪ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ
ﺍﻷﺻﻴﻞ ﻓﻴﻤﺎ ﺃﺛﺎﺭﻭﻩ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺧﺎﺻﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻘﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ،ﻷﻢ "ﻳﺘﺠﺎﻫﻠﻮﻥ ﻋﻨﺼﺮ ﺍﳌﻘﺎﺭﻧﺔ ﰱ
ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱴ ﻳﻌﺮﺿﻮﻥ ﳍﺎ ﻭﻣﻨﻬﺎ ﻗﻀﻴﺔ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﻣﻊ ﺃﻥ ﻋﻨﺼﺮ ﺍﳌﻘﺎﺭﻧﺔ ﻋﻨﺼﺮ ﺟﻮﻫﺮﻯ ﰱ ﳎﺎﻝ ﺍﻟﺒﺤﺚ
ﺍﻟﻌﻠﻤﻰ ﺍﻷﺻﻴﻞ ،ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳛﺮﺻﻮﻥ ﻋﻠﻰ ﺍﻻﻓﺘﺮﺍﺀ ﻳﺘﺠﺎﻫﻠﻮﻥ ﻋﻦ ﻋﻤﺪ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﰱ
ﺍﳉﺎﻫﻠﻴﺔ ﻗﺒﻞ ﻭﺑﲔ ﻭﺿﻌﻬﺎ ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﻹﺳﻼﻡ ،ﺑﻞ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻭﺿﻌﻬﺎ ﰱ ﻇﻞ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ
ﺍﻹﺳﻼﻡ ،ﻓﻘﺪ ﻛﺎﻧﺖ ﰱ ﻇﻞ ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻊ ﻋﺪﻣﺎﹰ ،ﻭﺃﺻﺒﺤﺖ ﰱ ﻇﻞ ﺍﻹﺳﻼﻡ ﻭﺟﻮﺩﺍﹰ ﻗﺎﺋﻤﺎﹰ ﺑﺬﺍﺗﻪ(2).
ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﳏﺮﻭﻣﺔ ﻣﻦ ﺣﻘﻬﺎ ﰱ ﺍﳌﲑﺍﺙ ) (3ﻓﺄﻧﺼﻔﻬﺎ ﺍﻹﺳﻼﻡ ﻭﺟﻌﻞ ﳍﺎ ﺣﻘﺎﹰ ﻣﻘﺮﺭﺍﹰ
ﻓﻴﻪ ،ﻭﻗﺪ ﺟﻌﻞ ﺍﻹﺳﻼﻡ ﰱ ﺃﻏﻠﺐ ﺍﳊﺎﻻﺕ ﻟﻠﺬﻛﺮ ﺿﻌﻒ ﻧﺼﻴﺐ ﺍﻷﻧﺜﻰ ﰱ ﺍﳌﲑﺍﺙ ﻛﻤﺎ ﺟﺎﺀ ﺫﻟﻚ ﰱ
ﷲ ﻓﻰ ﺃﹶﻭﻻﹶﺩﻛﹸﻢ ﻟﹶﻠﺬﹶﻛﹶﺮﹺ ﻣﺜﹾﻞﹸ ﺣﻆ ﺍﻷُﻧﺜﹶﻴﻴﻦﹺ {(4).
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ } ﻳﻮﺻﻴﻜﹸﻢ ﺍ ُ
) (1ﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﰱ ﺍﻹﺳﻼﻡ ﺍﻟﺸﻴﺦ /ﻋﺒﺪ ﺍﻴﺪ ﺻﺒﺢ ﺹ 120ﻁ ﻣﺆﺳﺴﺔ ﺍﻟﻨﻮﺭ ﻟﻠﺘﻮﺯﻳﻊ ﻭﺍﻟﺘﺮﲨﺔ ﺩ.ﺕ ،ﻭﺍﻧﻈﺮ ﺳﻘﻮﻁ
ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺮﺷﺪﻯ ﺹ 210ﻁ 1416ﻫـ1995-ﻡ.
) (2ﻣﻔﺘﺮﻳﺎﺕ ﺍﻟﻴﻮﻧﺴﻜﻮ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺹ.56
) (3ﺃ -ﻛﺎﻥ ﺍﻟﺮﻭﻣﺎﻥ ﻻ ﻳﻮﺭﺛﻮﻥ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﺯﻭﺟﻬﺎ ﻣﻄﻠﻘﺎﹰ ،ﺣﱴ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ ﻭﻛﺎﻧﻮﺍ ﳛﺮﻣﻮﻥ ﺍﻷﺻﻮﻝ ﻭﻓﻴﻬﻢ
ﺍﻷﻡ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﻔﺮﻭﻉ.
ﺏ-ﻭﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ :ﻳﺮﺙ ﺍﻟﺒﻜﺮ ﺍﻟﺬﻛﺮ ﻭﺣﺪﻩ ﻛﻞ ﺍﻟﺘﺮﻛﺔ ﻭﻻ ﺷﺊ ﻷﺣﺪ ﻏﲑﻩ ﻣﻦ ﺍﻹﻧـﺎﺙ ،ﻻ ﺍﻷﻡ ﻭﻻ ﺍﻟﺒﻨـﺖ ﻭﻻ
ﺍﻟﺰﻭﺟﺔ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﻴﺖ ﺑﻨﺎﺕ ﻓﻘﻂ ﻛﺎﻥ ﻟﻠﻤﻮﺭﺙ ﺃﻥ ﻳﻮﺻﻰ ﺑﻜﻞ ﻣﺎﻟﻪ ﳌﻦ ﻳﺸﺎﺀ ﻭﺃﻥ ﳛﺮﻣﻬﻦ ﻛﻠﻬﻦ.
ﺝ-ﻭﻛﺎﻧﺖ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﱴ ﺑﻴﺪ ﺍﻟﻨﺼﺎﺭﻯ ﲣﻠﻮ ﻣﻦ ﺃﻯ ﺗﺸﺮﻳﻊ ﻟﻠﻤﻮﺍﺭﻳﺚ ،ﻭﻇﻞ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻳﺘﻮﺍﺭﺛﻮﻥ ﲟﺎ ﰱ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻟﱴ
ﺑﻴﺪ ﺍﻟﻴﻬﻮﺩ ﺇﱃ ﻭﻗﺖ ﻗﺮﻳﺐ ﺣﲔ ﻭﺿﻌﺖ ﳍﻢ ﻛﻨﺎﺋﺴﻬﻢ ﻧﻈﺎﻣﺎﹰ.
ﺩ-ﻭﻛﺎﻥ ﺍﳉﺎﻫﻠﻴﻮﻥ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻳﻮﺭﺛﻮﻥ ﺍﻟﺬﻛﻮﺭ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﳊﺮﺏ ﻭﺍﻟﻐﺎﺭﺓ ﻓﻠﻢ ﻳﻜﻦ ﻟﻺﻧﺎﺙ ﻭﻻ ﻟﻠﺼﺒﻴﺔ ﺍﻟﺼﻐﺎﺭ
ﻣﲑﺍﺙ )ﺍﳌﺮﺃﺓ ﰱ ﺍﻹﺳﻼﻡ /ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻴﺪ ﺻﺒﺢ ﺹ .121 ،120
) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ 11 /
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﻗﺪ ﻳﺒﺪﻭ ﻷﻭﻝ ﻭﻫﻠﺔ ﺃﻥ ﺍﻹﺳﻼﻡ ﻇﻠﻢ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺟﻌﻞ ﳍﺎ ﻧﺼﻒ ﺣﻆ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳌﲑﺍﺙ ،ﻟﻜﻦ ﻫﺬﺍ ﻓﻬﻢ
ﺧﺎﻃﺊ ﻻ ﻳﻠﺒﺚ ﺃﻥ ﻳﺒﺪﻭﺍ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺧﻄﺄ ،ﻓﺒﻘﻠﻴﻞ ﻣﻦ ﺍﻟﺘﺪﺑﺮ ﻭﺍﳌﻌﺮﻓﺔ ﺑﻨﻈﺎﻡ ﺍﻹﺳﻼﻡ ﻭﻣﺎ ﺃﻟﻘﺎﻩ ﻋﻠﻰ ﻛﺎﻫﻞ
ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻷﻋﺒﺎﺀ ﻭﺍﻻﻟﺘﺰﺍﻣﺎﺕ ﺍﳌﺎﻟﻴﺔ ﻳﺘﻀﺢ ﺃﻥ ﺍﻹﺳﻼﻡ ﱂ ﻳﻈﻠﻢ ﺍﳌﺮﺃﺓ ﻭﱂ ﻳﻔﻀﻞ ﺍﻟﺮﺟﻞ ﻋﻠﻴﻬﺎ.
ﻓﺎﻟﺮﺟﻞ – ﰱ ﺍﻹﺳﻼﻡ – ﻫﻮ ﺍﳌﻜﻠﻒ ﺑﺄﻥ ﻳﻘـﺪﻡ ﻣﻬﺮﺍﹰ ﻟﻠﻤﺮﺃﺓ } ﻭﺁﺗﻮﺍﹾ ﺍﻟﻨﺴﺎﺀَ ﺻﺪﻗﹶﺎﺗﻬﹺﻦ ﻧﹺﺤﻠﹶﺔﹰ { )،(1
ﻭﻫـﻮ ﺍﳌﻜﻠﻒ ﺑﺎﻟﻨﻔﻘﺔ ﺍﻟﺸـﺎﻣﻠﺔ ﻣﻦ ﻃﻌـﺎﻡ ﻭﻛﺴﻮﺓ ﻭﻣﺴﻜﻦ ﻭﻣـﻠﺒﺲ ﻭﻋـﻼﺝ ﻟﻠﻤﺮﺃﺓ ﻭﺍﻷﻭﻻﺩ }
ﺃﹶﺳﻜﻨﻮﻫﻦ ﻣﻦ ﺣﻴﺚﹸ ﺳﻜﹶﻨﺘﻢ ﻣﻦ ﻭﺟﺪﻛﹸﻢ } ،(2) { ﻟﻴﻨﻔﻖ ﺫﹸﻭ ﺳﻌﺔ ﻣﻦ ﺳﻌﺘﻪ ﻭﻣﻦ ﻗﹸﺪﺭ ﻋﻠﹶﻴﻪ ﺭﹺ ﺯﻗﹸ ﻪ ﻓﹶﻠﹾﻴﻨﻔﻖ
ﷲ { )(3
ﻣﻤﺎ ﺁﺗﺎ ﻩ ﺍ ُ
ﻭﻳﻄﺎﻟﺐ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻨﻔﻘﺔ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ﻭﺃﻗﺎﺭﺑﻪ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﰱ ﺣﺎﺟﺔ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻔﻘﺔ ،ﰒ ﺇﻥ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﻃﻠﻘﺖ
ﻓﻘﺪ ﻓﺮﺽ ﺍﻹﺳﻼﻡ ﳍﺎ ﻧﻔﻘﺔ ﺍﻟﻌﺪﺓ ﻭﻧﻔﻘﺔ ﺍﳌﺘﻌﺔ ﺍﻟﱴ ﲢﻔﻆ ﻛﻴﺎﺎ ﻭﻛﺮﺍﻣﺘﻬﺎ ،ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﺃﻋﺒﺎﺀ ﻣﺎﻟﻴﺔ ﻛﻠﻒ
ﺎ ﺍﻟﺮﺟﻞ ،ﻭﺃﻋﻔﻴﺖ ﻣﻨﻬﺎ ﺍﳌﺮﺃﺓ ،ﻓﻬﻞ ﻣﻊ ﻛﻞ ﻫﺬﻩ ﺍﻷﻋﺒﺎﺀ ﻭﺍﳌﺴﺌﻮﻟﻴﺎﺕ ﺍﻟﱴ ﻛﻠﻒ ﺎ ﺍﻟﺮﺟﻞ ﻳﻜﻮﻥ
ﺍﻹﺳﻼﻡ ﻗﺪ ﻇﻠﻢ ﺍﳌﺮﺃﺓ؟
ﺇﻥ ﺍﳌﺴﺄﻟﺔ " ﻣﺴﺄﻟﺔ ﺣﺴﺎﺏ ﻻ ﻋﻮﺍﻃﻒ ﺗﺄﺧﺬ ﺍﳌﺮﺃﺓ ﺛﻠﺚ ﺍﻟﺜﺮﻭﺓ ﺍﳌﻮﺭﻭﺛﺔ ﻟﺘﻨﻔﻘﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ،ﻭﻳﺄﺧﺬ
ﺍﻟﺮﺟﻞ ﺛﻠﺜﻰ ﺍﻟﺜﺮﻭﺓ ﻟﻴﻨﻔﻘﻬﺎ ﺃﻭﻻﹰ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ،ﻭﺛﺎﻧﻴﺎﹰ ﻋﻠﻰ ﺃﺳﺮﺓ ﻭﺃﻭﻻﺩ ،ﻓﺄﻳﻬﻤﺎ ﻳﺼﻴﺐ ﺃﻛﺜﺮ ﲟﻨﻄﻖ
ﺍﳊﺴﺎﺏ ﻭﺍﻷﺭﻗﺎﻡ؟ ﻭﺍﻟﺮﺟﻞ ﻳﻨﻔﻖ ﺗﻜﻠﻴﻔﺎﹰ ﻻ ﺗﻄﻮﻋﺎﹰ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺛﺮﻭﺓ ﺍﳌﺮﺃﺓ ﺍﳋﺎﺻﺔ ،ﻓﻼ ﳛﻖ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ
ﻣﻨﻬﺎ ﺷﻴﺌﺎﹰ ﺍﻟﺒﺘﺔ ﺇﻻ ﺑﺎﻟﺘﺮﺍﺿﻰ ﺍﻟﻜﺎﻣﻞ ﺑﻴﻨﻬﻤﺎ ،ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ ﻛﺄﺎ ﻻ ﲤﻠﻚ ﺷﻴﺌﺎﹰ ﻭﳍﺎ ﺃﻥ ﺗﺸﻜﻮﻩ ﺇﺫﺍ
ﺍﻣﺘﻨﻊ ﻋﻦ ﺍﻹﻧﻔـﺎﻕ ،ﺃﻭ ﻗﺘﺮ ﻓﻴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﳝﻠﻚ ﻭﳛﻜﻢ ﻟـﻬﺎ ﺍﻟﺸﺎﺭﻉ ﺑﺎﻟﻨﻔﻘﺔ ﺃﻭ ﺍﻻﻧﻔﺼﺎﻝ ")(4
ﻓﻨﺼﻴﺐ ﺍﻟﺮﺟﻞ ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﺮﺽ ﻟﻠﻨﻘﺺ ) (5ﲟﺎ ﺃﻟﻘﻰ ﻋﻠﻴﻪ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺘﺰﺍﻣﺎﺕ ﻣﺘﻮﺍﻟﻴﺔ ﻣﺘﺠﺪﺩﺓ،
ﻭﻧﺼﻴﺐ ﺍﳌﺮﺃﺓ ﻣﻌﺮﺽ ﻟﻠﺰﻳﺎﺩﺓ " ﲟﺎ ﺗﻘﺒﺾ ﻣﻦ ﻣﻬﺮ ﻭﻫﺪﺍﻳﺎ ﻭﲟﺎ ﺗﻐﻠﻪ ﻣﻦ ﺩﺧﻞ ﺇﺫ ﲦﺮﺗﻪ ﻣﻊ ﺇﻋﻔﺎﺋﻬﺎ ﻣﻦ ﺃﻯ
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ 4 /
) (2ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻵﻳﺔ .6 /
) (3ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻵﻳﺔ .7 /
) (4ﺷﺒﻬﺎﺕ ﺣﻮﻝ ﺍﻹﺳﻼﻡ /ﳏﻤﺪ ﻗﻄﺐ ﺹ.120
) (5ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﻣﺜﻼﹰ ﺃﻥ ﺭﺟﻼﹰ ﺗﻮﰱ ﻭﻟﻪ ﺑﻨﺘﺎﻥ ﻭﻭﻟﺪ ﻭﺍﺣﺪ :ﻭﺗﺮﻙ ﺛﺮﻭﺓ ﺗﻘﺪﺭ ﺑـ 60ﺃﻟﻒ ﺟﻨﻴﻪ ،ﻓﻠﻠﻮﻟﺪ ﺍﻟﺬﻛﺮ ﺛﻼﺛـﻮﻥ
ﺃﻟﻔﺎﹰ ،ﻭﻟﻜﻞ ﻣﻦ ﺍﻟﺒﻨﺘﲔ ﲬﺴﺔ ﻋﺸﺮ ﺃﻟﻔﺎﹰ ،ﻓﺈﺫﺍ ﺗﺰﻭﺝ ﺍﻟﻮﻟﺪ ،ﻓﺈﻧﻪ ﻣﻄﺎﻟﺐ ﺑﺪﻓﻊ ﺍﳌﻬﺮ ﻭﺗﺄﺛﻴﺚ ﻣﺄﻭﻯ ﺍﻟﺰﻭﺟﻴﺔ ﰒ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ
ﻧﻔﺴﻪ ﻭﻋﻠﻰ ﺯﻭﺟﺘﻪ ﻭﺃﺳﺮﺗﻪ ﻣﻦ ﺍﻟﺒﻨﲔ ﻭﺍﻟﺒﻨﺎﺕ ﻭﻋﻠﻰ ﺃﻣﻪ ﻭﺃﺑﻴﻪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﳍﻤﺎ ﻣﻮﺭﺩ ﺭﺯﻕ ،ﻭﻋﻠﻰ ﺃﺧﻮﺍﺗﻪ ﺇﺫﺍ ﱂ ﻳﻜـﻦ
ﳍﻦ ﻋﺎﺋﻞ ﺃﻣﺎ ﺍﻟﺒﻨﺖ ﻓﺤﲔ ﺗﺘﺰﻭﺝ ﻳﻜﻮﻥ ﻧﺼﻴﺒﻬﺎ ﻣﻦ ﺍﳌﲑﺍﺙ ﻣﺪﺧﺮﺍﹰ ﳍﺎ ﻟﻴﺴﺖ ﻣﻄﺎﻟﺒﺔ ﺑﺈﻧﻔﺎﻕ ﺷﺊ ﻣﻨﻪ ﻗﻞ ﺃﻭ ﻛﺜﺮ ،ﻭﳍﺎ ﺃﻥ
ﺗﻨﻤﻰ ﻣﺎﳍﺎ ﰱ ﲡﺎﺭﺓ ﺃﻭ ﺻﻨﺎﻋﺔ ،ﻭﻟﻴﺲ ﻷﺣﺪ ﺍﳊﺠﺮ ﻋﻠﻴﻬﺎ ﰱ ﻣﺎﳍﺎ ﺃﻭ ﺣﻖ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻣﻦ ﻏﲑ ﺭﺿﺎﻫﺎ ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻣﻦ
ﺍﻟﻌﺪﺍﻟﺔ ﺃﻥ ﻳﻜﻮﻥ ﻧﺼﻴﺒﻬﺎ ﰱ ﺍﳌﲑﺍﺙ ﺃﻗﻞ ﻣﻦ ﻧﺼﻴﺐ ﺍﻟﺮﺟﻞ )ﺍﻧﻈﺮ ﺍﻹﺳﻼﻡ ﰱ ﻣﻮﺍﺟﻬﺔ ﲪﻼﺕ ﺍﻟﺘﺸﻜﻴﻚ ﺩ /ﳏﻤﻮﺩ ﲪﺪﻯ
ﺯﻗﺰﻭﻕ ﺹ – 102ﻁ ﺍﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺸﺌﻮﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻋﺪﺩ 45ﻏﺮﺓ ﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻁ ﺍﻟﺜﺎﻧﻴﺔ 1419ﻫـ1999-ﻡ (.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺍﻟﺘﺰﺍﻡ ﺷﺮﻋﻰ ﻣﺎﱃ ﻟﺰﻭﺟﻬﺎ ﻭﺑﻴﺘﻬﺎ ﻭﺑﻨﻴﻬﺎ ،ﻓﻬﻞ ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﺪﺍﻟﺔ ﺃﻥ ﻳﺴﻮﻯ ﺍﻹﺳﻼﻡ ﺑﻴﻨﻬﻤﺎ ﰱ ﺍﳌﲑﺍﺙ ،ﰒ
ﻳﻠﻘﻰ ﻋﻠﻰ ﺍﻻﺑﻦ ﻣـﺎ ﻳﻠﻘﻰ ﻣـﻦ ﺍﻷﻋﺒـﺎﺀ ﺍﻟﺜﻘﻴﻠﺔ ﺍﳌﺴﺘﻤﺮﺓ ﻭﻳﻌﻔﻴﻬﺎ ﻣﻦ ﻛﻞ ﺷﺊ ").(1
ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﺇﳕﺎ ﺗﻜﻮﻥ ﰱ ﺍﳌﺎﻝ ﺍﳌﻮﺭﻭﺙ ﺑﻼ ﺟﻬﺪ " ﺃﻣﺎ ﺍﳌﺎﻝ ﺍﳌﻜﺘﺴﺐ ﻓﻼ ﺗﻔﺮﻗﺔ ﻓﻴﻪ ﺑﲔ ﺍﻟﺮﺟﻞ
ﻭﺍﳌﺮﺃﺓ ﻻ ﰱ ﺍﻷﺟﺮ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ،ﻭﻻ ﰱ ﺭﺑﺢ ﺍﻟﺘﺠﺎﺭﺓ ﻭﻻ ﺭﻳﻊ ﺍﻷﺭﺽ ….ﺇﱁ ،ﻷﻧﻪ ﻳﺘﺒﻊ ﻣﻘﻴﺎﺳﺎﹰ ﺁﺧﺮ ﻫﻮ
ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﳉﻬﺪ ﻭﺍﳉﺰﺍﺀ … ﺇﺫﻥ ﻓﻼ ﻇﻠﻢ ﻫﻨﺎﻙ ﻭﻻ ﺷﺒﻬﺔ ﺗﻔﻴﺪ ﺃﻥ ﻗﻴﻤﺔ ﺍﳌﺮﺃﺓ ﻫﻰ ﻧﺼﻒ ﻗﻴﻤﺔ ﺍﻟﺮﺟﻞ
ﻛﻤﺎ ﻳﻔﻬﻢ ﺍﻟﻌـﻮﺍﻡ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﺸﻨﻌﻮﻥ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ")(2
ﺑﻞ ﺇﻥ ﻋﺪﻡ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﰱ ﺍﳌﲑﺍﺙ – ﻓﻴﻤﺎ ﺃﺣﺴﺐ – " ﺭﲟﺎ ﻳﻜﻮﻥ ﻣﺆﺷﺮﺍﹰ ﻳﺮﺷﺪﻫﺎ ﺇﱃ
ﻃﺮﻳﻖ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﺒﺸﺮﻯ ﻭﲞﺼﺎﺋﺼﻬﺎ ﰱ ﺍﻷﻧﻮﺛﺔ ﻭﺍﻷﻣﻮﻣﺔ ﻭﺍﻟﺰﻭﺟﻴﺔ …ﺃﻯ ﲞﺼﺎﺋﺼﻬﺎ ﻛﺎﻣﺮﺃﺓ
ﻻ ﺗﺘﺤﻮﻝ ﺇﱃ ﺭﺟﻞ ﺃﻭ ﺷﺒﻴﻬﺔ ﺑﻪ… ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﺍﻹﺳﻼﻡ ﺑﺘﺤﺪﻳﺪ ﻧﺼﻴﺒﻬﺎ ﰱ ﺍﳌﲑﺍﺙ ﻳﻮﺟﻬﻬﺎ ﺇﱃ ﺃﻥ
ﺧﲑﻫﺎ ﻛﺎﻣﺮﺃﺓ ﻳﺘﻄﻠﺐ ﻋﺪﻡ ﻣﺴﺎﻭﺍﺎ ﰱ ﺍﻻﻗﺘﺼﺎﺩ ﺑﺎﻟﺮﺟﻞ ،ﻭﺑﺎﻟﺘﺎﱃ ﻋﺪﻡ ﺍﺳﺘﻘﻼﳍﺎ ﺍﻗﺘﺼﺎﺩﻳﺎﹰ ﰱ ﻣﻮﺍﺟﻬﺔ
ﺍﻟﺮﺟﻞ ﺇﺫ ﺍﺳﺘﻘﻼﻝ ﺍﳌﺮﺃﺓ ﺍﻗﺘﺼﺎﺩﻳﺎﹰ ﻳﻌﺮﺿﻬﺎ ﻟﻌﺪﺓ ﺃﺯﻣﺎﺕ ﻧﻔﺴﻴﺔ ﻣﻨﻬﺎ :ﺃﺯﻣﺔ ﺿﻌﻒ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻷﻧﻮﺛﺔ
ﻭﺍﻷﻣﻮﻣﺔ ،ﻭﺃﺯﻣﺔ ﺍﻟﺸﻚ ﺃﻭ ﺍﻟﺘﺮﺍﺧﻰ ﰱ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ ،ﰒ ﻷﺯﻣﺔ ﺍﻟﻌﺰﻟﺔ ﻛﻠﻤﺎ ﺗﻘﺪﻡ ﺎ
ﺍﻟﺴﻦ ﻭﱂ ﺗﻮﻓﻖ ﺇﱃ ﺯﻭﺝ ﺃﻭ ﺇﱃ ﻭﻟﺪ ﻳﺸﺎﺭﻛﻬﺎ ﺍﳊﻴﺎﺓ ")(3
ﰒ ﺇﻥ ﺍﳌﺮﺃﺓ ﰱ ﺍﳌﲑﺍﺙ ﺍﻹﺳﻼﻣﻰ ﻟﻴﺴﺖ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﻣﲑﺍﺙ ﺍﻟﺮﺟﻞ ﻣﻄﻠﻘﺎﹰ ،ﻓﻔﻰ ﻋﻠﻢ ﺍﳌﲑﺍﺙ ﺣﺎﻻﺕ
ﻳﻜﻮﻥ ﻧﺼﻴﺐ ﺍﳌﺮﺃﺓ ﻓﻴﻬﺎ ﻣﺴﺎﻭﻳﺎﹰ ﻟﻨﺼﻴﺐ ﺍﻟﺮﺟﻞ ،ﻭﺫﻟﻚ ﰱ ﺣﺎﻟﺔ ﻣﺎ ﺇﺫﺍ ﻣﺎﺕ ﺭﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ ﻭﻟﻴﺲ ﻟﻪ ﺃﻭ
ﳍﺎ ﻭﺍﻟﺪ ﺃﻭ ﻭﻟﺪ – ﺫﻛﺮﺍﹰ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ – ﻭﻟﻪ ﺃﻭ ﳍﺎ ﺃﺥ ﺃﻭ ﺃﺧﺖ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻷﻡ ،ﻓﻔﻰ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﺴﺘﻮﻯ
ﺍﻷﺥ ﻭﺍﻷﺧﺖ ﰱ ﺍﳌﲑﺍﺙ(4).
ﻭﰱ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﻭﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﺭﺟﻞﹲ ﻳﻮﺭﺙﹸ ﻛﹶﻼﹶﻟﹶﺔﹰ ﺃﹶﻭ ﺍﹾﻣﺮﺃﹶﺓﹲ ﻭﻟﹶ ﻪ ﹶﺃﺥ ﺃﹶﻭ ﺃﹸ ﺧﺖ ﻓﹶﻠﻜﹸ ﱢﻞ
ﺱ ﹶﻓﺈﹺﻥﹾ ﻛﹶﺎﻧﻮﺍﹾ ﺃﹶﻛﹾﺜﹶﺮ ﻣﻦ ﺫﹶﻟﻚ ﻓﹶﻬﻢ ﺷﺮﻛﹶﺎﺀُ ﻓﻰ ﺍﻟﺜﱡﻠﹸﺚ ﻣﻦ ﺑﻌﺪ ﻭﺻﻴﺔ ﻳﻮﺻﻰ ﺑﹺﻬﺎ ﺃﹶﻭ ﺩﻳﻦﹴ
ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺴﺪ
ﷲ ﻋﻠﻴﻢ ﺣﻠﻴﻢ(5) { ﻏﹶﻴﺮ ﻣﻀﺎﺭﹴ ﻭﺻﻴﺔﹰ ﻣﻦ ﺍﷲِ ﻭﺍ ُ
ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﻘﺮﺭ ﺃﻥ ﺃﻭﻻﺩ ﺍﻷﻡ ﻭﻫﻢ ﺇﺧﻮﺓ ﺍﳌﻴﺖ ﻭﺃﺧﻮﺍﺗﻪ ﻷﻣﻪ ﺳﻮﺍﺀ ﰱ ﺍﳌﲑﺍﺙ ﺫﻛﻮﺭﻫﻢ ﻭﺇﻧﺎﺛﻬﻢ،
ﻓﺎﻟﺴﺪﺱ ﻟﻺﺧﻮﺓ ﻷﻡ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ،ﻭﺍﻟﺜﻠﺚ ﳍﻢ ﺑﺎﻟﺘﺴﻮﻳﺔ ﺇﺫﺍ ﺗﻌﺪﺩﻭﺍ.
) (1ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺍﳌﻌﺎﺻﺮﺓ /ﺍﻟﺒﻬﻰ ﺍﳋﻮﱃ ﺹ.205
) (2ﺷﺒﻬﺎﺕ ﺣﻮﻝ ﺍﻹﺳﻼﻡ ﺍﻷﺳﺘﺎﺫ /ﳏﻤﺪ ﻗﻄﺐ ﺹ.120
) (3ﺍﻹﺳﻼﻡ ﻭﺍﲡﺎﻩ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺩ /ﳏﻤﺪ ﺍﻟﺒﻬﻰ ﺹ 31ﻁ ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ ﺍﻷﻭﱃ 1399ﻫـ19797-ﻡ.
) (4ﺍﻧﻈﺮ ﻓﻘﻪ ﺍﻟﺴﻨﺔ /ﺍﻟﺴﻴﺪ ﺳﺎﺑﻖ ﺟـ 3ﺹ.506
) (5ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .12 /
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻛﻤﺎ ﺃﻥ ﺍﻷﺏ ﻭﺍﻷﻡ ﺇﺫﺍ ﺗﺮﻙ ﺍﳌﻴﺖ ﺃﻭﻻﺩﺍﹰ ﺇﻧﺎﺛﺎﹰ ﻭﺫﻛﻮﺭﺍﹰ ﻳﺴﺘﻮﻳﺎﻥ ﰱ ﺍﳌﲑﺍﺙ ﻓﻠﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺴﺪﺱ
ﺱ ﻣﻤﺎ ﺗ ﺮﻙ ﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﻟﹶ ﻪ ﻭﻟﹶﺪ(1) {
ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻷَﺑﻮﻳﻪ ﻟﻜﹸﻞﹺ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺴﺪ
ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﺣﺎﻻﺕ ﻳﺰﻳﺪ ﻓﻴﻬﺎ ﻧﺼﻴﺐ ﺍﻷﻧﺜﻰ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ،ﻛﻤﺎ ﻟﻮ ﻣﺎﺗﺖ ﺍﻣﺮﺃﺓ ﻭﺗﺮﻛﺖ ﺯﻭﺟﺎﹰ ﻭﺑﻨﺘﺎﹰ
ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﻏﲑﻩ ،ﻓﺈﻥ ﺍﻟﺒﻨﺖ ﺗﺮﺙ ﺿﻌﻒ ﻧﺼﻴﺐ ﺍﻟﺰﻭﺝ ﺣﻴﺚ ﺗﺮﺙ ﺍﻟﺒﻨﺖ ﺍﻟﻨﺼﻒ ،ﻭﺍﻟﺰﻭﺝ
ﺍﻟﺮﺑﻊ(2).
ﻭﺇﺫﺍ ﺗﺮﻙ ﺍﳌﻴﺖ ﺑﻨﺘﲔ ،ﻭﺯﻭﺟﺔ ،ﻭﺃﺧﺎ ،ﻓﻨﺼﻴﺐ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺜﻤﻦ ﻭﻟﻴﻜﻦ ﺛﻼﺛﺔ ﻣﻦ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻳﻦ ،ﻭﻧﺼﻴﺐ
ﺍﻟﺒﻨﺘﲔ ﺍﻟﺜﻠﺜﺎﻥ ﻭﻫﻮ ﻣﺎ ﻳﺴﺎﻭﻯ ﺳﺘﺔ ﻋﺸﺮ ﺳﻬﻤﺎ ﻣﻦ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻳﻦ ،ﻧﺼﻴﺐ ﺍﻟﺒﻨﺖ ﲦﺎﻧﻴﺔ ،ﻭﺍﻟﺒﺎﻗﻰ ﻟﻸﺥ
ﻭﻫﻮ ﻣﺎ ﻳﺴﺎﻭﻯ ﺳﺘﺔ ﻋﺸﺮ ﺳﻬﻤﺎ ﻣﻦ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻳﻦ ،ﻭﻧﺼﻴﺐ ﺍﻟﺒﻨﺖ ﲦﺎﻧﻴﺔ ،ﻭﺍﻟﺒﺎﻗﻰ ﻟﻸﺥ ﻭﻫﻮ ﻳﺴﺎﻭﻯ
ﲬﺴﺔ ﻣﻦ ﺍﻷﺭﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺳﻬﻤﺎ ﻭﻫﻮ ﻧﺼﻒ ﻧﺼﻴﺐ ﺍﻟﺒﻨﺖ ﺍﻟﻮﺍﺣﺪﺓ ﺗﻘﺮﻳﺒﺎﹰ(3).
ﻓﻼ ﻋﺠﺐ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﺃﻥ ﻧﻌﻠﻢ ﺃﻥ " ﺩﺍﺭ ﺍﻹﻓﺘﺎﺀ ﺍﳌﺼﺮﻳﺔ ﺗﺸﻬﺪ ﺑﺄﻥ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻷﻗﺒﺎﻁ ﰱ ﻣﺼﺮ
ﳛﺘﻜﻤﻮﻥ ﺇﱃ ﻧﻈﺎﻡ ﺍﳌﻮﺍﺭﻳﺚ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻛﺎﻥ ﺃﻣﺎﻣﻬﻢ – ﻭﻫﻢ ﻏﲑ ﻣﺴﻠﻤﲔ – ﻣﻨﺪﻭﺣﺔ ﻻﺧﺘﻴﺎﺭ ﻣﺎ ﺗﻘﺮﺭﻩ
ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﺼﺮﻳﺔ ﺃﻭ ﺍﻟﻐﺮﺑﻴﺔ – ﳌﺎ ﻟﻪ ﻣﻦ ﺃﺛﺮ ﻛﺒﲑ ﰱ ﺣﺴﻢ ﺍﳌﻨﺎﺯﻋﺎﺕ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﺑﲔ
ﺍﳌﺴﺘﺤﻘﲔ ﻟﻠﻤﲑﺍﺙ ")(4
ﺬﺍ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺮﺩ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻮﺟﻪ ﺇﱃ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﺎﻡ ﺑﺎﻃﻞ ﺑﺄﻧﻪ ﻏﻤﻂ ﺍﳌﺮﺃﺓ ﺣﻘﻬﺎ ﰱ ﺍﳌﲑﺍﺙ
ﻓﺄﻋﻄﺎﻫﺎ ﻧﺼﻒ ﻧﺼﻴﺐ ﺍﻟﺮﺟﻞ ﺣﻴﺚ ﺛﺒﺖ ﺃﺎ ﻗﺪ ﺗﺮﺙ ﻣﺜﻠﻪ ،ﻭﻗﺪ ﺗﺮﺙ ﺃﻗﻞ ﻣﻨﻪ ،ﻭﺭﲟﺎ ﻭﺭﺛﺖ ﺃﻛﺜﺮ ﻣﻨﻪ
ﻭﺫﻟﻚ ﻛﻠﻪ ﻭﻓﻖ ﻗﺎﻋﺪﺓ ﺭﺑﺎﻧﻴﺔ ﻋﺎﺩﻟﺔ.
ﺛﺎﻧﻴﺎﹰ :ﻗﻀﻴﺔ ﺍﻟﺸﻬﺎﺩﺓ
ﺗﻌﺘﱪ ﻗﻀﻴﺔ ﺷﻬﺎﺩﺓ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱴ ﻳﺜﲑ ﺍﻟﺸﺒﻬﺎﺕ ﺣﻮﳍﺎ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ
ﻭﺃﻧﺼﺎﻑ ﺍﳌﺜﻘﻔﲔ ﻣﻦ ﺩﻋﺎﺓ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻣﺪﻋﲔ ﺃﺎ ﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻇﻠﻢ ﺍﳌﺮﺃﺓ ،ﻭﻋﺪﻡ ﺍﳌﺴﺎﻭﺍﺓ ﺑﻴﻨﻬﺎ ﻭﺑﲔ
ﺍﻟﺮﺟﻞ.
"ﻓﻬﺬﺍ ﻛﺎﺗﺐ ﺻﺤﻔﻰ ﻛﺒﲑ ﻭﻧﻘﻴﺐ ﺍﻟﺼﺤﻔﻴﲔ ﰱ ﻣﺼﺮ ﻳﻨﺸﺮ ﰱ "ﺭﻭﺯﺍﻟﻴﻮﺳﻒ" ﺃﺣﺪ ﺍﻼﺕ ﺍﻟﱴ ﺗﺼﺪﺭ
ﰱ ﻣﺼﺮ ﻭﺍﻟﱴ ﺍﲣﺬﻫﺎ ﺍﻟﻘﺎﺋﻤﻮﻥ ﻋﻠﻴﻬﺎ ﻭﺳﻴﻠﺔ ﻟﺘﺸﻮﻳﻪ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﻠﺒﺲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰱ ﻏﺎﻟﺐ ﺍﻷﺣﻮﺍﻝ –
ﻛﻼﻣﺎﹰ ﳛﻂ ﻣﻦ ﻗﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻰ ﰱ ﻫﺬﺍ ﺍﺎﻝ ﻭﻳﺘﺴﺎﺀﻝ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺃﺳﺘﺎﺫﺓ ﺟﺎﻣﻌﻴﺔ.
ﺃﺗﻜﻮﻥ ﺷﻬﺎﺩﺓ ﺍﻷﺳﺘﺎﺫﺓ ﺍﻟﺪﻛﺘﻮﺭﺓ "ﻓﻼﻧﺔ " ﻧﺼﻒ ﺷﻬﺎﺩﺓ ﺑﻮﺍﺏ ﻋﻤﺎﺭﺎ؟".
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .11 /
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺘﺎﻥ .12 ،11/
) (3ﺍﳌﺮﺃﺓ ﰱ ﺍﻹﺳﻼﻡ ﺍﻟﺸﻴﺦ /ﻋﺒﺪ ﺍﻴﺪ ﺻﺒﺢ ﺹ.125
) (4ﺍﻹﺳﻼﻡ ﰱ ﻣﻮﺍﺟﻬﺔ ﲪﻼﺕ ﺍﻟﺘﺸﻜﻴﻚ ﺩ /ﳏﻤﻮﺩ ﲪﺪﻯ ﺯﻗﺰﻭﻕ ﺹ.104 ،103
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺃﺳﻠﻮﺏ ﻣﺎﻛﺮ – ﻛﻤﺎ ﺗﺮﻯ – ﻳﺆﺛﺮ ﻋﻠﻰ ﺍﻟﺪﳘﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻣﻦ ﻟﻴﺲ ﳍﻢ ﺑﺼﺮ ﰱ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﻭﺣﻜﻤﺔ
ﺍﻟﺘﺸﺮﻳﻊ ،ﻭﻫﺬﺍ ﻣﻄﻠﺐ ﻳﺴﻴﻞ ﺇﻟﻴﻪ ﻟﻌﺎﺏ ﺍﻟﺮﻓﺎﻕ ﺍﳌﺎﺭﻛﺴﻴﲔ ﺍﻟﺬﻯ ﻳﻨﺘﻤﻰ ﺇﻟﻴﻬﻢ ﺍﻟﻜﺎﺗﺐ ﺣﱴ ﺑﻌﺪ ﺳﻘﻮﻁ
ﺍﻟﻨﻈﺎﻡ ﺍﻟﺸﻴﻮﻋﻰ ﻋﻠﻰ ﻣﻦ ﺑﻨﺎﻩ ﰱ ﻋﻘﺮ ﺩﺍﺭﻩ ،ﻭﻟﻮ ﻛﺎﻥ ﻫﺆﻻﺀ ﻃﻼﺏ ﺣﻖ ﻓﻌﻼﹰ ﻭﻟﻴﺴﻮﺍ ﻣﺮﺟﻔﲔ ﻻﻫﺘﺪﻭﺍ
ﺇﱃ ﺍﳊﻖ ﻣﻦ ﺃﻗﺼﺮ ﻃﺮﻳﻖ ")(1
ﻭﺍﳌﺘﺘﺒﻊ ﻟﻠﻘﻀﺎﻳﺎ ﺍﻟﱴ ﻧﺎﻗﺸﻬﺎ ﺍﳌﺆﲤﺮ ﺍﻟﺪﻭﱃ ﻟﻠﺴﻜﺎﻥ ﺍﻟﺬﻯ ﻋﻘﺪ ﰱ ﺍﻟﻘﺎﻫﺮﺓ ﰱ ﺳﺒﺘﻤﱪ 1994ﻡ ﻳﻼﺣﻆ ﺃﻧﻪ
ﺭﻛﺰ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺣﻴﺚ ﻃﺎﻟﺒﺖ ﺑﻌﺾ ﺍﳌﻨﻈﻤﺎﺕ ﺍﻷﻫﻠﻴﺔ ﺭﻓﺾ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻰ ﻟﺸﻬﺎﺩﺓ ﺍﳌﺮﺃﺓ
ﻭﻣﺴﺎﻭﺍﺎ ﺑﺎﻟﺮﺟﻞ ﰱ ﻫﺬﺍ ﺍﺎﻝ(2) .
ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ:
ﺇﻥ ﺍﻹﺳﻼﻡ ﺣﲔ ﺟﻌﻞ ﺷﻬﺎﺩﺓ ﺍﻟﺮﺟﻞ ﺗﻌﺪﻝ ﺷﻬﺎﺩﺓ ﺍﻣﺮﺃﺗﲔ ،ﻓﺈﻥ ﺫﻟﻚ ﻛﺎﻥ ﻣﺮﺍﻋﺎﺓ ﻟﻈﺮﻭﻓﻬﺎ ﻭﺇﺭﺷﺎﺩﺍﹰ ﺇﱃ
ﻃﺮﻳﻖ ﺍﻻﺳﺘﻴﺜﺎﻕ ﺍﻟﺬﻯ ﻳﻄﻤﺌﻦ ﻣﻌﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺣﻘﻮﻗﻬﻢ.
ﻭﻟﻘﺪ ﺑﲔ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﳊﻜﻤﺔ ﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ ﺣﲔ ﻗﺎﻝ } :ﻭﺍﹾﺳﺘﺸﻬﹺﺪﻭﺍﹾ ﺷﻬﹺﻴﺪﻳﻦﹺ ﻣﻦ ﺭﹺﺟﺎﻟﻜﹸ ﻢ
ﹶﻓﺈﹺﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻮﻧﺎ ﺭﺟﻠﹶﻴﻦﹺ ﻓﹶﺮﺟﻞﹲ ﻭﺍﻣﺮﺃﹶﺗﺎﻥ ﻣﻤﻦ ﺗﺮﺿﻮﻥﹶ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀِ ﺃﹶﻥﹾ ﺗﻀﻞﱠ ﺇﹺﺣﺪﺍﻫﻤﺎ ﻓﹶﺘﺬﹶﻛﱢﺮ ﺇﹺﺣﺪﺍﻫﻤﺎ
ﺍﻷُﺧﺮﻯ { )(3
ﻳﻘﻮﻝ ﺍﻟﺸﻬﻴﺪ /ﺳﻴﺪ ﻗﻄﺐ – ﺭﲪﻪ ﺍﷲ – ﰱ ﺗﻔﺴﲑﻩ ﳍﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ":ﺇﻥ ﺍﻟﻨﺺ ﻻ ﻳﺪﻋﻨﺎ ﳓﺪﺱ ﻓﻔﻰ
ﳎﺎﻝ ﺍﻟﺘﺸﺮﻳﻊ ﻳﻜﻮﻥ ﻛﻞ ﻧﺺ ﳏﺪﺩﺍﹰ ﻭﺍﺿﺤﺎﹰ ﻣﻌﻠﻼﹰ } ﺃﹶﻥﹾ ﺗﻀﻞﱠ ﺇﹺﺣﺪﺍﻫﻤﺎ ﻓﹶﺘﺬﹶﻛﱢﺮ ﺇﹺﺣﺪﺍﻫﻤﺎ ﺍﻷُﺧﺮﻯ {
ﻭﺍﻟﻀﻼﻝ ﻫﻨﺎ ﻳﻨﺸﺄ ﻣﻦ ﺃﺳﺒﺎﺏ ﻛﺜﲑﺓ ،ﻓﻘﺪ ﻳﻨﺸﺄ ﻣﻦ ﻗﻠﺔ ﺧﱪﻩ ﺍﳌﺮﺃﺓ ﲟﻮﺿﻮﻉ ﺍﻟﺘﻌﺎﻗﺪ ،ﳑﺎ ﳚﻌﻠﻬﺎ ﻻ
ﺗﺴﺘﻮﻋﺐ ﻛﻞ ﺩﻗﺎﺋﻘﻪ ﻭﻣﻼﺑﺴﺎﺗﻪ ،ﻭﻣﻦ ﰒ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻮﺿﻮﺡ ﰱ ﻋﻘﻠﻬﺎ ﲝﻴﺚ ﺗﺆﺩﻯ ﻋﻨﻪ ﺷﻬﺎﺩﺓ ﺩﻗﻴﻘﺔ
ﻋﻨﺪ ﺍﻻﻗﺘﻀﺎﺀ ،ﻓﺘﺬﻛﺮﻫﺎ ﺍﻷﺧﺮﻯ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻌﺎﹰ ﻋﻠﻰ ﺗﺬﻛﺮ ﻣﻼﺑﺴﺎﺕ ﺍﳌﻮﺿﻮﻉ ﻛﻠﻪ ﻭﻗﺪ ﻳﻨﺸﺄ ﻣﻦ ﻃﺒﻴﻌﺔ
ﺍﳌﺮﺃﺓ ﺍﻻﻧﻔﻌﺎﻟﻴﺔ ،ﻓﺈﻥ ﻭﻇﻴﻔﺔ ﺍﻷﻣﻮﻣﺔ ﺍﻟﻌﻀﻮﻳﺔ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﺗﺴﺘﺪﻋﻰ ﻣﻘﺎﺑﻼﹰ ﻧﻔﺴﻴﺎﹰ ﰱ ﺍﳌﺮﺃﺓ ﺣﺘﻤﺎﹰ ﺗﺴﺘﺪﻋﻰ ﺃﻥ
ﺗﻜﻮﻥ ﺍﳌﺮﺃﺓ ﺷﺪﻳﺪﺓ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﺍﻻﻧﻔﻌﺎﻟﻴﺔ ﻟﺘﻠﺒﻴﺔ ﻣﻄﺎﻟﺐ ﻃﻔﻠﻬﺎ ﺑﺴﺮﻋﺔ ﻭﺣﻴﻮﻳﺔ ﻻ ﺗﺮﺟﻊ ﻓﻴﻬﻤﺎ
ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺒﻄﻰﺀ ،ﻭﺫﻟﻚ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻭﻋﻠﻰ ﺍﻟﻄﻔﻮﻟﺔ ﻭﻫﺬﻩ ﺍﻟﻄﺒﻴﻌﺔ ﻻ ﺗﺘﺠﺰﺃ ،ﻓﺎﳌﺮﺃﺓ
ﺷﺨﺼﻴﺔ ﻣﻮﺣﺪﺓ ﻫﺬﺍ ﻃﺎﺑﻌﻬﺎ – ﺣﲔ ﺗﻜﻮﻥ ﺍﻣﺮﺃﺓ ﺳﻮﻳﺔ – ﺑﻴﻨﻤﺎ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻗﺪ ﰱ ﻣﺜﻞ ﻫﺬﻩ
ﺍﳌﻌﺎﻣﻼﺕ ﰱ ﺣﺎﺟﺔ ﺇﱃ ﲡﺮﺩ ﻛﺒﲑ ﻣﻦ ﺍﻻﻧﻔﻌﺎﻝ ﻭﻭﻗﻮﻑ ﻋﻨﺪ ﺍﻟﻮﻗﺎﺋﻊ ﺑﻼ ﺗﺄﺛﲑ ﻭﻻ ﺇﳛﺎﺀ ،ﻭﻭﺟﻮﺩ ﺍﻣﺮﺃﺗﲔ
)(1ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺑﲔ ﻭﺍﻗﻌﻴﺔ ﺍﻹﺳﻼﻡ ﻭﺃﻭﻫﺎﻡ ﺍﳌﺮﺟﻔﲔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ 121ﻁ ﺩﺍﺭ ﺍﻟﻔﺘﺢ ﺍﻹﻋﻼﻣﻰ
ﺩ .ﺕ .
) (2ﺍﻧﻈﺮ ﺳﻘﻮﻁ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺮﺷﺪﻯ ﺹ.213
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .282 /
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻓﻴﻪ ﺿﻤﺎﻧﺔ ﺃﻥ ﺗﺬﻛﺮ ﺇﺣﺪﺍﳘﺎ ﺍﻷﺧﺮﻯ – ﺇﺫﺍ ﺍﳓﺮﻓﺖ ﻣﻊ ﺃﻯ ﺍﻧﻔﻌﺎﻝ – ﻓﺘﺘﺬﻛﺮ ﻭﺗﻔﺊ ﺇﱃ ﺍﻟﻮﻗﺎﺋﻊ ﺍﺮﺩﺓ
")(1
ﻭﻗﺪ ﻳﺄﺗﻰ ﻧﺴﻴﺎﻥ ﺍﳌﺮﺃﺓ ﺑﺴﺒﺐ ﻣﺎ ﺗﺘﻌﺮﺽ ﻟﻪ ﻣﻦ ﺃﺣﻮﺍﻝ ﻃﺒﻴﻌﻴﺔ ﲡﻌﻞ ﻣﺰﺍﺟﻬﺎ ﰱ ﺍﺧﺘﻼﻝ ﻭﻋﻘﻠﻬﺎ ﰱ
ﺍﺿﻄﺮﺍﺏ ،ﻛﺎﳊﻴﺾ ﻭﺍﳊﻤﻞ ﻭﺍﻟﺮﺿﺎﻋﺔ ،ﻓﻘﺪ ﺃﺛﺒﺖ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ "ﺃﻥ ﺍﳌﺮﺃﺓ ﰱ ﻓﺘﺮﺓ ﺍﳊﻴﺾ ﺗﻘﻞ ﰱ
ﺟﺴﻤﻬﺎ ﻗﻮﺓ ﺇﻣﺴﺎﻙ ﺍﳊﺮﺍﺭﺓ ،ﻓﻴﺰﺩﺍﺩ ﺧﺮﻭﺝ ﺍﳊﺮﺍﺭﺓ ﻣﻨﻪ ،ﻭﺗﻨﺨﻔﺾ ﺩﺭﺟﺘﻬﺎ ﻓﻴﻪ ،ﻭﺗﻀﻌﻒ ﻗﻮﺓ ﺍﻟﺘﻨﻔﺲ
ﻭﺗﺼﺎﺏ ﺁﻻﺕ ﺍﻟﻨﻄﻖ ﺑﺘﻐﲑﺍﺕ ﺧﺎﺻﺔ ﻭﻳﺒﻠﺪ ﺍﳊﺲ ﻭﺗﺘﻜﺎﺳﻞ ﺍﻷﻋﻀﺎﺀ ﻭﺗﺘﺨﻠﻒ ﺍﻟﻔﻄﻨﺔ ﻭﺍﻟﺬﻛﺎﺀ ﻭﻗﻮﺓ
ﺗﺮﻛﻴﺰ ﺍﻷﻓﻜﺎﺭ ،ﻭﻛﻞ ﻫﺬﻩ ﺍﻟﺘﻐﲑﺍﺕ ﺗﺪﱏ ﺍﳌﺮﺃﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺇﱃ ﺣﺎﻟﺔ ﺍﳌﺮﺽ ﺇﺩﻧﺎﺀً ﻳﺴﺘﺤﻴﻞ ﻣﻌﻪ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ
ﺻﺤﺘﻬﺎ ﻭﻣﺮﺿﻬﺎ ،ﻭﰱ ﻓﺘﺮﺓ ﺍﳊﻤﻞ ﺗﺘﺨﻠﻒ ﰱ ﺍﳌﺮﺃﺓ ﻣﻠﻜﺎﺕ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﻌﻘﻞ ﳑﺎ
ﺟﻌﻞ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻷﺧﺼﺎﺋﻴﲔ ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﺍﻟﺸﻬﺮ ﺍﻷﺧﲑ ﻣﻦ ﺃﺷﻬﺮ ﺍﳊﻤﻞ ﻻ ﻳﺼﺢ ﻓﻴﻪ ﺃﻥ ﺗﻜﻠﻒ ﺍﳌﺮﺃﺓ
ﺟﻬﺪﺍﹰ ﺑﺪﻧﻴﺎﹰ ﺃﻭ ﻋﻘﻠﻴﺎﹰ ،ﺃﻣﺎ ﻋﻘﺐ ﻭﺿﻊ ﺍﳊﻤﻞ ﻓﺘﻜﻮﻥ ﺍﳌﺮﺃﺓ ﻋﺮﺿﺔ ﻷﻣﺮﺍﺽ ﻣﺘﻌﺪﺩﺓ ﺗﻌﺮﻭﻫﺎ ﻭﺗﻨﻤﻮ ﻓﻴﻬﺎ ،ﳑﺎ
ﳚﻌﻞ ﺍﳌﺮﺃﺓ ﺷﺒﻪ ﻣﺮﻳﻀﺔ ﳌﺪﺓ ﺳﻨﺔ ﻣﻦ ﺑﺪﺀ ﺍﳊﻤﻞ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻻ ﺗﻜﻮﻥ ﻣﻠﻜﺎﹰ ﻟﻨﻔﺴﻬﺎ ﺃﻭ ﻓﺎﺭﻏﺔ ﻣﻦ
ﺃﻋﻤـﺎﳍﺎ ،ﺑﻞ ﻋﻠﻴﻬﺎ ﺗﺮﺑﻴﺔ ﻫﺬﺍ ﺍﳌﻮﻟﻮﺩ ﻭﺗﻌﻬﺪﻩ ﺑﺎﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﺮﻋﺎﻳﺔ ")(2
ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺍﳌﺮﺃﺓ ﲝﺴﺐ ﻣﺎ ﻳﻌﺘﺮﻳﻬﺎ ﻣﻦ ﺩﻭﺭﺓ ﺷﻬﺮﻳﺔ ﻭﲪﻞ ﻭﺭﺿﺎﻋﺔ ﺗﻜﻮﻥ ﺃﺷﺒﻪ ﺑﺎﳌﺮﻳﻀﺔ ﳑﺎ ﻳﺆﺩﻯ
ﺇﱃ ﺍﳓﺮﺍﻑ ﻣﺰﺍﺟﻬﺎ ﻭﺍﺿﻄﺮﺍﺏ ﺃﺟﻬﺰﺎ ﳑﺎ ﻳﺴﺘﺘﺒﻊ ﻋﺪﻡ ﺗﺮﻛﻴﺰﻫﺎ ﻓﻴﺆﺩﻯ ﺑﺪﻭﺭﻩ ﺇﱃ ﻧﺴﻴﺎﺎ ﻟﻠﻮﺍﻗﻊ ﺍﳌﺸﻬﻮﺩ
ﻋﻠﻴﻪ.
ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺳﺒﻖ " ﺃﻧﻨﺎ ﺇﺫﺍ ﻻﺣﻈﻨﺎ ﺍﻹﺳﻼﻡ ﻣﻊ ﺇﺑﺎﺣﺘﻪ ﻟﻠﻤﺮﺃﺓ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﺎﻟﻴﺔ ﻳﻌﺘﱪ ﺭﺳﺎﻟﺘﻬﺎ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻫﻰ ﺍﻟﺘﻮﻓﺮ ﻋﻠﻰ ﺷﺌﻮﻥ ﺍﻷﺳﺮﺓ ،ﻭﻫﺬﺍ ﻣﺎ ﻳﻘﺘﻀﻴﻬﺎ ﻟﺰﻭﻡ ﺑﻴﺘﻬﺎ ﰱ ﻏﺎﻟﺐ ﺍﻷﻭﻗﺎﺕ -ﺧﺎﺻﺔ
ﺃﻭﻗﺎﺕ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ – ﺃﺩﺭﻛﻨﺎ ﺃﻥ ﺷﻬﺎﺩﺓ ﺍﳌﺮﺃﺓ ﰱ ﺣﻖ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﻻ ﻳﻘﻊ ﺇﻻ
ﻧﺎﺩﺭﺍﹰ ،ﻭﻣﺎ ﻛﺎﻥ ﺫﻟﻚ ﻓﻠﻴﺲ ﻣﻦ ﺷﺄﺎ ﺃﻥ ﲢﺮﺹ ﻋﻠﻰ ﺗﺬﻛﺮﻩ ﺣﲔ ﻣﺸﺎﻫﺪﺗﻪ ،ﻓﺈﺎ ﲤﺮ ﺑﻪ ﻋﺎﺑﺮﺓ ﻻ ﺗﻠﻘﻰ ﻟﻪ
ﺑﺎﻻﹰ ،ﻓﺈﺫﺍ ﺟﺎﺀﺕ ﺗﺸﻬﺪ ﺑﻪ ﺃﻣﺎﻡ ﺍﻟﻘﺎﺿﻰ ﻛﺎﻥ ﺍﺣﺘﻤﺎﻝ ﻧﺴﻴﺎﺎ ﺃﻭ ﺧﻄﺄﻫﺎ ﻭﻭﳘﻬﺎ ،ﻓﺈﺫﺍ ﺷﻬﺪﺕ ﺍﻣﺮﺃﺓ
ﺃﺧﺮﻯ ﲟﺜﻞ ﻣﺎ ﺗﺸﻬﺪ ﺑﻪ ﺯﺍﻝ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﳋﻄﺄ ").(3
ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺇﻛﺮﺍﻡ ﻭﺇﻫﺎﻧﺔ ،ﻭﺃﻫﻠﻴﺔ ﻭﻋﺪﻣﻬﺎ ،ﻭﺇﳕﺎ ﻫﻰ ﻣﺴﺄﻟﺔ ﺗﺜﺒﻴﺖ ﰱ
ﺍﻷﺣﻜﺎﻡ ،ﻭﺍﺣﺘﻴﺎﻁ ﰱ ﺍﻟﻘﻀﺎﺀ ﺎ ،ﻭﻫﺬﺍ ﻣﺎ ﳛﺮﺹ ﻋﻠﻴﻪ ﻛﻞ ﺗﺸﺮﻳﻊ ﻋﺎﺩﻝ.
) (1ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ /ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﺟـ 1ﺹ.336
)(2ﺍﳊﺠﺎﺏ /ﺃﺑﻮ ﺍﻷﻋﻠﻰ ﺍﳌﻮﺩﻭﺩﻯ ﺹ 204،209ﺑﺎﺧﺘﺼﺎﺭ ﻁ ﺩﺍﺭ ﺍﻟﻌﺪﺍﻟﺔ – ﺍﻟﻘﺎﻫﺮﺓ ﺩ.ﺕ ،ﻭﺍﻧﻈﺮ ﺍﻹﺳﻼﻡ ﻭﺍﲡﺎﻩ
ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺩ /ﳏﻤﺪ ﺍﻟﺒﻬﻰ ﺹ.45 ،44
) (3ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ.33
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺟﻌﻞ ﺷﻬﺎﺩﺓ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻬﺎﺩﺓ ﺍﻟﺮﺟﻞ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺃﺟﻞ ﺗﺄﺩﻳﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ
ﻭﺟﻬﻬﺎ ﺍﻟﺼﺤﻴﺢ ،ﻭﻭﺻﻮﻝ ﺍﳊﻘﻮﻕ ﻷﺻﺤﺎﺎ ﻭﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﻨﻘﺺ ﺇﻧﺴﺎﻧﻴﺔ ﺍﳌﺮﺃﺓ ﺃﻭ ﺍﳓﻄﺎﻁ ﻗﺪﺭﻫﺎ ،ﺃﻥ
ﺍﻹﺳﻼﻡ ﺳﻮﻯ ﺑﲔ ﺷﻬﺎﺩﺓ ﺍﳌﺮﺃﺓ ﻭﺷﻬﺎﺩﺓ ﺍﻟﺮﺟﻞ ﰱ ﺧﺼﻮﻣﺎﺕ ﺃﺧﺮﻯ ﻏﲑ ﺧﺼﻮﻣﺔ ﺍﻟﺘﺪﺍﻳﻦ ،ﻭﺫﻟﻚ ﰱ
ﺷﻬﺎﺩﺍﺕ ﺍﻟﻠﻌﺎﻥ ﺣﲔ ﻳﺘﻬﻢ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ ﺑﺎﻟﺰﻧﺎ ﻭﱂ ﻳﻜﻦ ﻟﺪﻳﻪ ﺷﻬﻮﺩ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻌﺔ ﺇﻻ ﻧﻔﺴﻪ.
ﻓﻔﻰ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﺸﻬﺪ ﻫﻮ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ ﺑﺎﷲ ﻋﻠﻰ ﺻﺪﻕ ﺍﺩﻋﺎﺋﻪ ،ﰒ ﺗﺸﻬﺪ ﻫﻰ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ ﺑﺎﷲ ﺃﺎ
ﻣﺎ ﺯﻧﻴﺖ ،ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﺍﻟﺰﻭﺝ ﻋﻦ ﺍﳊﻠﻒ ﺑﺎﷲ ﱂ ﺗﺜﺒﺖ ﺍﳉﺮﳝﺔ ،ﻭﺇﻥ ﻫﻰ ﺍﻣﺘﻨﻌﺖ ﻋﻦ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﺃﻗﻴﻢ ﺍﳊﺪ
ﻋﻠﻴﻬﺎ(1).
ﻭﰱ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ} :ﻭﺍﻟﱠﺬﻳﻦ ﻳﺮﻣﻮﻥﹶ ﺃﹶ ﺯﻭﺍﺟﻬﻢ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻟﹶﻬﻢ ﺷﻬﺪﺍﺀُ ﺇﹺﻻﱠ ﺃﹶﻧ ﹸﻔﺴﻬﻢ ﻓﹶﺸﻬﺎﺩﺓﹸ
ﺃﹶﺣﺪﻫﻢ ﺃﹶﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ ﺑﹺﺎﷲِ ﺇﹺﻧ ﻪ ﻟﹶﻤﻦ ﺍﻟﺼﺎﺩﻗﲔ ﻭﺍﹾﻟﺨﺎﻣﺴﺔﹸ ﺃﹶﻥﱠ ﻟﹶﻌﻨﺖ ﺍﷲِ ﻋﻠﹶﻴﻪ ﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻦ ﺍﻟﹾﻜﹶﺎﺫﺑﹺﲔ ،ﻭﻳﺪﺭﺅﺍﹾ
ﻋﻨﻬﺎ ﺍﻟﹾﻌﺬﹶﺍﺏ ﺃﹶﻥﹾ ﺗﺸﻬﺪ ﺃﹶﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ ﺑﹺﺎﷲِ ﺇﹺﻧ ﻪ ﻟﹶﻤﻦ ﺍﻟﹾﻜﹶﺎﺫﺑﹺﲔ ﻭﺍﹾﻟﺨﺎﻣﺴﺔﹶ ﺃﹶﻥﱠ ﻏﹶﻀﺐ ﺍﷲِ ﻋﻠﹶﻴﻬﺎ ﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻦ
ﺍﻟﺼﺎﺩﻗﲔ(2) {
ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻣﻮﺍﺿﻊ ﻭﻗﻒ ﺍﻹﺳﻼﻡ ﻓﻴﻬﺎ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻭﺣﺪﻫﺎ ﺩﻭﻥ ﺍﻟﺮﺟﺎﻝ ﻭﺫﻟﻚ ﰱ ﺍﳋﺼﻮﻣﺎﺕ
ﺍﻟﱴ ﻻ ﻳﻄﻠﻊ ﻋﻠﻰ ﳎﺎﳍﺎ ﺇﻻ ﺍﻟﻨﺴﺎﺀ ﻛﺎﻟﺒﻜﺎﺭﺓ ﻭﺍﻟﻮﻻﺩﺓ ﻭﻋﻴﻮﺏ ﺍﻟﻨﺴﺎﺀ ﰱ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺍﻟﱴ ﻻ ﻳﻄﻠﻊ
ﻋﻠﻴﻬﺎ ﺍﻟﺮﺟﺎﻝ ،ﻓﻌﻨﺪ ﺣﺪﻭﺙ ﻧﺰﺍﻉ ﺣﻮﻝ ﺛﻴﻮﺑﺔ ﻓﺘﺎﺓ ﺃﻭ ﺑﻜﺎﺭﺎ ﻳﻨﺘﺪﺏ ﻟﻼﻃﻼﻉ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﳌﺮ ﻣﻦ ﻳﻮﺛﻖ
ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺇﺫﺍ ﺍﺩﻋﻰ ﺯﻭﺝ ﺃﻥ ﺑﺰﻭﺟﺘﻪ ﻋﻴﺒﺎﹰ ﰱ ﺍﻷﺟﺰﺍﺀ ﺍﻟﱴ ﳚﺐ ﺳﺘﺮﻫﺎ ﻣﻦ ﺟﺴﻢ ﺍﳌﺮﺃﺓ ﻓﺎﻟﻘﻮﻝ
ﻭﺍﻟﺸﻬﺎﺩﺓ ﰱ ﺇﺛﺒﺎﺗﻪ ﻭﻧﻔﻴﻪ ﻟﻠﻨﺴﺎﺀ ﻻ ﻟﻠﺮﺟﺎﻝ.
ﻭﻫﻜﺬﺍ ﲡﺪ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳊﻜﻴﻤﺔ ﺗﺘﻮﺧﻰ ﺍﻟﻌﺪﺍﻟﺔ ﺑﻜﻞ ﺍﻟﻄﺮﻕ ﺍﳌﻨﺎﺳﺒﺔ ﰱ ﺣﺴﻢ ﺍﻟﱰﺍﻋﺎﺕ ،ﻓﻠﻴﺴﺖ
ﺍﳌﺴﺄﻟﺔ ﻣﺴﺄﻟﺔ ﺫﻛﻮﺭﺓ ﺃﻭ ﺃﻧﻮﺛﺔ ﻛﻤﺎ ﻳﺘﻮﻫﻢ ﺍﳌﺮﺟﻔﻮﻥ ﻭﺇﳕﺎ ﻫﻰ ﻣﺴﺄﻟﺔ ﲢﺮﺭ ﻭﺗﺪﻗﻴﻖ ﻳﺒﻌﺜﺎﻥ ﰱ ﻧﻔﺲ "
ﺍﻟﻘﺎﺿﻰ " ﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﻟﻮ ﻣﻊ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﺍﻟﺬﻯ ﱂ ﻳﺒﻠﻎ ﻣﺒﻠﻎ ﺍﻟﻴﻘﲔ ﻟﻴﺼﺪﺭ ﺣﻜﻤﻪ ﰱ ﺍﻟﱰﺍﻉ ﺍﳌﻌﺮﻭﺽ ﻋﻠﻴﻪ
ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺎ ﲡﻤﻊ ﺑﲔ ﻳﺪﻳﻪ ﻣﻦ ﺑﻴﺎﻧﺎﺕ ﻋﺎﺩﻟﺔ(3).
ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﻭﺻﻒ ﺍﻷﻧﻮﺛﺔ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﰱ ﺍﻹﻗﻼﻝ ﻣﻦ ﻗﻴﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺇﳕﺎ ﻳﺪﻭﺭ ﺍﳊﻜﻢ ﰱ ﺫﻟﻚ
ﻋﻠﻰ ﻣﺪﻯ ﻗﻮﺓ ﺍﻟﻌﻼﻗﺔ ﺃﻭ ﺿﻌﻔﻬﺎ ﺑﲔ ﺷﺨﺺ ﺍﻟﺸﺎﻫﺪ ﻭﺑﲔ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻯ ﲡﺮﻯ ﺑﺴﺒﺒﻪ ﺍﳋﺼﻮﻣﺔ ،ﻭﺃﻥ
ﺍﻋﺘﺒﺎﺭ ﺷﻬﺎﺩﺓ ﺍﻣﺮﺃﺗﲔ ﺑﺸﻬﺎﺩﺓ ﺭﺟﻞ ﻭﺍﺣﺪ ﻟﻴﺲ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻇﻠﻢ ﺍﳌﺮﺃﺓ ﻭﺍﻧﺘﻘﺎﺹ ﺣﻘﻬﺎ ﰱ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺇﳕﺎ
ﻫﻮ ﺇﺟﺮﺍﺀ ﺭﻭﻋﻰ ﻓﻴﻪ ﺗﻮﻓﲑ ﻛﻞ ﺍﻟﻀﻤﺎﻧﺎﺕ ﰱ ﺍﻟﺸﻬﺎﺩﺓ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺸﻬﺎﺩﺓ ﻟﺼﺎﱀ ﺍﳌﺘﻬﻢ ﺃﻭ ﺿﺪﻩ.
) (1ﺍﻧﻈﺮ ﻓﻘﻪ ﺍﻟﺴﻨﺔ /ﺍﻟﺴﻴﺪ ﺳﺎﺑﻖ ﺟـ 2ﺹ 459ﻭﻣﺎ ﺑﻌﺪﻫﺎ.
) (2ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺍﻵﻳﺎﺕ . 9-6 /
) (3ﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ ،125 ،124ﻭﺍﻧﻈﺮ ﺍﻹﺳﻼﻡ ﻋﻘﻴﺪﺓ ﻭﺷﺮﻳﻌﺔ /ﺍﻟﺸﻴﺦ ﳏﻤﻮﺩ
ﺷﻠﺘﻮﺕ ﺹ.241 ،240
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺛﺎﻟﺜﺎﹰ :ﻗﻀﻴﺔ ﺍﳌﺮﺃﺓ ﻭﺍﻟﻮﻻﻳﺔ ﺍﻟﻜﱪﻯ
ﻣﻦ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱴ ﺃﺛﺎﺭﻫﺎ ﺩﻋﺎﺓ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻣﻨﺬ ﺯﻣﻦ ﺑﻌﻴﺪ ﻣﺴﺄﻟﺔ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻌﻈﻤﻰ ﻭﻫﻰ ﺑﺎﻟﺘﻌﺒﲑ ﺍﳌﻌﺎﺻﺮ
ﺭﺋﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ ﻓﻘﺪ ﺯﻋﻤﻮﺍ ) (1ﺃﻥ ﺍﻹﺳﻼﻡ ﻧﻘﺺ ﺣﻖ ﺍﳌﺮﺃﺓ ﻓﻴﻬﺎ .ﺣﻴﺚ ﺃﺑﺎﺡ ﺍﻹﺳﻼﻡ ﻟﻠﺮﺟﺎﻝ ﺗﻮﱃ ﺍﻟﻮﻻﻳﺔ
ﺍﻟﻌﺎﻣﺔ ﺍﻟﻌﻠﻴﺎ "ﺭﺋﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ " ﺑﻴﻨﻤﺎ ﺣﺮﻡ ﺍﳌﺮﺃﺓ ﻣﻦ ﺗﻮﻟﻴﻬﺎ(2).
ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ:
ﺇﻥ ﺍﻟﻮﻻﻳﺔ ﺑﺈﻃﻼﻗﻬﺎ ﻟﻴﺴﺖ ﳑﻨﻮﻋﺔ ﻋﻦ ﺍﳌﺮﺃﺓ ﺑﺎﻹﲨﺎﻉ ،ﺑﺪﻟﻴﻞ ﺍﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺮﺃﺓ
ﻭﺻﻴﺔ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺭ ﻭﻧﺎﻗﺼﻰ ﺍﻟﻌﻘﻞ ﳑﻦ ﺗﺘﻮﱃ ﺃﻣﺮﻫﻢ.
ﺃﻣﺎ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻜﱪﻯ ﻭﻫﻰ ﺭﺋﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ ﻭﻣﺎ ﻛﺎﻥ ﲟﻌﻨﺎﻫﺎ ﻣﻦ ﺍﻟﻮﻇﺎﺋﻒ ﺍﳋﻄﺮﺓ ) (3ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﻣﻦ ﺍﻟﺒﻼﺩ
ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ ﻓﻠﻴﺲ ﻟﻠﻤﺮﺃﺓ ﰱ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺘﻮﱃ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﺳﻮﺍﺀ ﰱ ﺫﻟﻚ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻜﱪﻯ ﺃﻭ ﻣﺎ
ﻛﺎﻥ ﺩﻭﻥ ﺫﻟﻚ ﻣﻦ ﻛﱪﻳﺎﺕ ﺍﳌﻨﺎﺻﺐ ﻛﺎﻟﻮﺯﺍﺭﺍﺕ ﻭﻗﻴﺎﺩﺓ ﺍﻟﻌﺴﺎﻛﺮ.
" ﻭﻏﲎ ﻋﻦ ﺍﻟﺒﻴﺎﻥ ﺃﻥ ﺍﻹﺳﻼﻡ ﻻ ﳝﻴﺰ ﺑﲔ ﺍﻟﻨﺎﺱ ﻷﻯ ﺍﻋﺘﺒﺎﺭ ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻷﺭﺿﻴﺔ ﺳﻮﺍﺀ ﰱ ﺫﻟﻚ
ﺍﻟﺬﻛﻮﺭﺓ ﺃﻭ ﺍﻷﻧﻮﺛﺔ ﺃﻭ ﻏﲑﻫﺎ.
ﻓﺈﺫﺍ ﱂ ﳚﻮﺯ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺘﻮﱃ ﺭﺋﺎﺳﺔ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻗﻴﺎﺩﻢ ،ﻓﻼ ﻳﻌﲎ ﺫﻟﻚ ﲝﺎﻝ ﺃﺎ ﺩﻭﻥ ﺍﻟﺮﺟﻞ ﰱ
ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﺘﻜﺮﱘ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﺫﻟﻚ ﲤﺸﻴﺎﹰ ﻣﻊ ﻃﺒﻴﻌﺔ ﺍﻷﻧﻮﺛﺔ ﺍﻟﱴ ﺟﺒﻠﺖ ﻋﻠﻴﻬﺎ ﺍﳌﺮﺃﺓ ﻓﻜﺎﻧﺖ ﺑﺬﻟﻚ ﺃﻛﺜﺮ
ﺿﻌﻔﺎﹰ ﻭﺃﺷﺪ ﻟﻴﻨﺎﹰ ﻭﻭﺩﺍﻋﺔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﳌﺎ ﺗﻔﻮﻗﻬﻢ ﺑﻪ ﻣﻦ ﺭﻗﺔ ﰱ ﺍﻟﻘﻠﺐ ﻭﺣﺮﺍﺭﺓ ﰱ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻟﻌﺎﻃﻔﺔ ،ﻭﻣﺜﻞ
ﻫﺬﻩ ﺍﳌﺰﺍﻳﺎ ﻳﻜﺸﻒ ﻋﻦ ﲰﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﻗﻴﻖ ﺍﻟﺬﻯ ﳝﻴﻞ ﰱ ﺍﻟﻐﺎﻟﺐ ﻋﻦ ﺟﺎﺩﺓ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ ﺇﺫﺍ ﻣﺎ
ﻃﻮﻗﺘﻪ ﺍﻷﺯﻣﺎﺕ ﻭﺍﳌﻌﻀﻼﺕ ،ﺃﻭ ﺃﳌﺖ ﺑﻪ ﺍﳋﻄﻮﺏ ﻭﺍﻷﺭﺯﺍﺀ ،ﻓﻜﻴﻒ ﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺣﺎﻃﺖ ﺑﻪ ﺍﻟﺸﺪﺍﺋﺪ
ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﻌﺼﻴﺒﺔ ﻛﻮﻗﻮﻉ ﺍﻟﻔﱳ ﺍﻟﻌﺎﺻﻔﺔ ﰱ ﺍﻟﺒﻼﺩ ﻭﺍﻧﺪﻻﻉ ﺍﳊﺮﻭﺏ ﻭﺍﳌﻌﺎﺭﻙ ﺍﻟﺪﺍﳘﺔ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ
ﺍﶈﻦ ﻭﺍﻷﺯﻣﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ؟ ﻭﺃﱏ ﻟﻠﻤﺮﺃﺓ ﰱ ﺍﺣﺘﺮﺍﺭ ﻋﺎﻃﻔﺘﻬﺎ ﻭﺷﺪﺓ ﺟﻨﻮﺣﻬﺎ ﻟﻠﻤﻬﺎﺑﺔ
ﻭﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﳋﻮﺭ ﺃﻥ ﺗﺘﻤﺎﺳﻚ ﰱ ﻭﺟﻪ ﻫﺎﺗﻴﻚ ﺍﻷﺣﺪﺍﺙ ﺍﳌﺰﻟﺰﻟﺔ ،ﻻ ﺷﻚ ﺃﻥ ﺍﳌﺮﺃﺓ ﺑﺄﻧﻮﺛﺘﻬﺎ ﺍﻟﱴ ﺟﺒﻠﺖ
) (1ﻭﻣﻦ ﻫﺆﻻﺀ ﻫﺪﻯ ﺷﻌﺮﺍﻭﻯ ،ﺩﺭﻳﺔ ﺷﻔﻴﻖ ،ﻣﻨﲑﺓ ﺷﻔﻴﻖ ﻭﻏﲑﻫﻦ ﻛﺜﲑ ) ﺍﻧﻈﺮ ﺍﳌﺆﺍﻣﺮﺓ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺩ /ﺍﻟﺴـﻴﺪ
ﺃﲪﺪ ﻓﺮﺝ ﺹ 106ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻁ ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ﺍﻟﺮﺍﺑﻌﺔ 1413ﻫـ1992-ﻡ (.
) (2ﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ ،105ﺍﻓﺘﺮﺍﺀﺍﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺩ /ﺃﻣﲑ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ
ﺹ 57ﻁ ﺩﺍﺭ ﺍﻟﺴﻼﻡ -ﺍﻷﻭﱃ 1422ﻫـ2002-ﻡ.
) (3ﻳﻠﺤﻖ ﺑﺎﻹﻣﺎﻣﺔ ﺍﻟﻌﻈﻤﻰ "ﺭﺋﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ" ﺍﻟﻮﻇﺎﺋﻒ ﺍﳋﻄﺮﺓ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﻣﻦ ﺍﻟﺒﻼﺩ ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ ﻛﻮﺯﺍﺭﺓ ﺍﻟﺪﻓﺎﻉ ﻭﺍﳌﺨﺎﺑﺮﺍﺕ
ﻭﳓﻮ ﺫﻟﻚ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻋﻠﻴﻬﺎ ،ﻻ ﻳﻨﺒﻐﻰ ﳍﺎ ﺃﻥ ﺗﺘﻮﱃ ﻣﺜﻞ ﻫﺎﺗﻴﻚ ﺍﳌﻨﺎﺻﺐ ﺍﻟﺜﻘﺎﻝ ،ﻭﺇﳕﺎ ﻳﺘﻮﻻﻫﺎ ﺍﻟﺮﺟﻞ ﻓﻬﻮ ﺃﻗﻮﻯ ﻣﻨﻬﺎ ﻋﺰﻣﺎﹰ
ﻭﺃﻗﻮﻯ ﻋﻠﻰ ﺍﻻﺻﻄﺒﺎﺭ ﰱ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﻟﺼﻌﺎﺏ ")(1
ﺇﻥ ﺭﺋﻴﺲ ﺍﻟﺪﻭﻟﺔ ﰱ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺳﻼﻣﻰ ﻟﻴﺲ ﺻﻮﺭﺓ ﺭﻣﺰﻳﺔ ﻭﺿﻊ ﻟﻜﻰ ﻳﻮﻗﻊ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺭﺍﺕ ﻭﻳﺴﺘﻘﺒﻞ ﺍﻟﻮﻓﻮﺩ
ﻭﺭﺅﺳﺎﺀ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ ﻭﻓﻘﻂ ،ﻭﺇﳕﺎ ﻫﻮ ﻣﻜﻠﻒ ﺑﺄﻋﻤﺎﻝ ﰱ ﻏﺎﻳﺔ ﺍﳋﻄﻮﺭﺓ.
" ﻓﻬﻮ ﺍﻟﺬﻯ ﻳﻌﻠﻦ ﺍﳉﻬﺎﺩ ﻭﻳﻘﻮﺩ ﺍﳉﻴﻮﺵ ﰱ ﻣﻮﺍﺟﻬﺔ ﺍﻷﻋﺪﺍﺀ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺭﺋﻴﺲ ﺍﻟﺪﻭﻟﺔ ﺍﻣﺮﺃﺓ ،ﻓﺈﻥ ﺍﳉﻬﺎﺩ
ﻟﻴﺲ ﻭﺍﺟﺒﺎﹰ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺘﺔ ،ﺍﻟﻠﻬﻢ ﺇﻻ ﰱ ﺣﺎﻟﺔ ﻣﺎ ﺇﺫﺍ ﺩﺧﻞ ﺍﻷﻋﺪﺍﺀ ﺍﻟﺒﻼﺩ ،ﻓﻔﻰ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﻜﻞ ﻣﻄﺎﻟﺐ
ﺑﺎﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻮﻃﻦ.
ﻓﻜﻴﻒ ﺗﻘﻮﻡ ﺍﳌﺮﺃﺓ ﺑﻘﻴﺎﺩﺓ ﺃﻣﺮ ﺃﺻﻼﹰ ﻟﻴﺴﺖ ﻣﻜﻠﻔﺔ ﺑﻪ ،ﺑﻞ ﺇﻥ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﲢﺪﺙ ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﱂ
ﺗﺘﺨﺬ ﻣﻮﻗﻔﺎﹰ ﻋﺪﺍﺋﻴﺎﹰ ﻳﺆﺩﻯ ﺇﱃ ﻗﻮﻉ ﺍﳊﺮﺏ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻧﱮ ﺍﷲ ﺳﻠﻴﻤـﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ")(2
ﻳﻘﻮﻝ ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﻣﻌﻠﻘﺎﹰ ﻋﻠﻰ ﺍﻟﻘﺼﺔ… ":ﻭﻫﻨﺎ ﺗﻈﻬﺮ ﺷﺨﺼﻴﺔ ﺍﳌﺮﺃﺓ ﻣﻦ ﻭﺭﺍﺀ ﺷﺨﺼﻴﺔ ﺍﳌﻠﻜﺔ
ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﺗﻜﺮﻩ ﺍﳊﺮﻭﺏ ﻭﺍﻟﺘﺪﻣﲑ ،ﻭﺍﻟﱴ ﺗﻨﻀﻰ ﺳﻼﺡ ﺍﳊﻴﻠﺔ ﻭﺍﳌﻼﻳﻨﺔ ﻗﺒﻞ ﺃﻥ ﺗﻨﻀﻰ ﺳﻼﺡ ﺍﻟﻘﻮﺓ
ﻭﺍﳌﺨﺎﺷﻨﺔ ")(3
ﺇﻥ ﺍﻟﻨﺎﻇﺮ ﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳚﺪ ﺃﺎ ﲢﻮﻝ ﺑﲔ ﺍﳌﺮﺃﺓ ﻭﺑﲔ ﺗﻮﻟﻴﻬﺎ ﻫﺬﺍ ﺍﳌﻨﺼﺐ ﻷﻣﻮﺭ ﺗﺘﻌﻠﻖ
ﺑﺎﳌﺼﻠﺤﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻓﺮﻋﺎﻳﺔ ﺍﻷﺳﺮﺓ ﺗﻮﺟﺐ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺃﻥ ﺗﺘﻔﺮﻍ ﻭﻻ ﺗﻨﺸﻐﻞ ﺑﺸﺊ ﻋﻨﻬﺎ ،ﻭﺍﺧﺘﻼﻁ ﺍﳌﺮﺃﺓ
ﺑﺎﻷﺟﺎﻧﺐ ﻋﻨﻬﺎ ﳑﻨﻮﻉ ﰱ ﺍﻹﺳﻼﻡ ،ﻭﲞﺎﺻﺔ ﺍﳋﻠﻮﺓ ﻣﻊ ﺍﻷﺟﻨﱮ ،ﻭﻛﺸﻒ ﺍﳌﺮﺃﺓ ﻣﻦ ﻏﲑ ﻣﺎ ﲰﺢ ﺍﷲ ﺑﻜﺸﻔﻪ
ﳏﺮﻡ ﰱ ﺍﻹﺳﻼﻡ ،ﻭﺳﻔﺮ ﺍﳌﺮﺃﺓ ﻭﺣﺪﻫﺎ ﺧﺎﺭﺝ ﺑﻠﺪﺎ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻬﺎ ﳏﺮﻡ ﻣﻨﻬﺎ ﻻ ﻳﺒﻴﺤﻪ ﺍﻹﺳﻼﻡ،
ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱴ ﺗﺆﻛﺪﻫﺎ ﻧﺼﻮﺹ ﺍﻹﺳﻼﻡ ﲡﻌﻞ ﻣﻦ ﺍﻟﻌﺴﲑ – ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﻋﻠﻰ
ﺍﳌﺮﺃﺓ ﺃﻥ ﲤﺎﺭﺱ ﺍﻟﻮﻻﻳﺔ ﰱ ﻇﻠﻬﺎ(4).
ﻫﺬﺍ ﻣﻦ ﻧﺎﺣﻴﺔ ،ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻧﺮﻯ ﺍﻹﺳﻼﻡ ﳚﻌﻞ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻷﻭﻝ ﰱ ﺗﺸﺮﻳﻌﻪ ،ﻓﻤﺎ
ﻛﺎﻧﺖ ﺗﻘﺘﻀﻴﻪ ﺍﳌﺼﻠﺤﺔ ﺃﺑﺎﺣﻪ ﻭﻣﺎ ﻻ ﺗﻘﻀﻴﻪ ﺍﳌﺼﻠﺤﺔ ﻣﻨﻌﻪ ﺃﻭ ﺣﺬﺭ ﻣﻨﻪ.
ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻨﺎﻗﺶ ﻭﻻﻳﺔ ﺍﳌﺮﺃﺓ ﻣﻦ ﺣﻴﺚ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻧﺮﻯ ﻣﻀﺎﺭﻫﺎ ﺃﻛﺜﺮ ﻣﻦ ﻧﻔﻌﻬﺎ ﻓﻤﻦ ﻣﻀﺎﺭﻫﺎ
ﺇﳘﺎﻝ ﺍﻟﺒﻴﺖ ،ﻭﺇﳘﺎﻝ ﺷﺌﻮﻥ ﺍﻷﺳﺮﺓ ﻭﺍﻷﻭﻻﺩ ،ﻓﻤﺎﺫﺍ ﻧﻔﻌﻞ ﺑﺎﻷﻣﻮﻣﺔ؟ ﻫﻞ ﳓﺮﻡ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﺗﺘﻮﱃ " ﺭﺋﺎﺳﺔ
ﺍﻟﺪﻭﻟﺔ " ﺃﻥ ﺗﻜﻮﻥ ﺃﻣﺎ؟ ﻭﺫﻟﻚ ﻇﻠﻢ ﻟﻔﻄﺮﺎ ﻭﻏﺮﻳﺰﺎ ،ﻭﻇﻠﻢ ﻟﻠﻤﺠﺘﻤﻊ ﻧﻔﺴﻪ ﺃﻡ ﻧﺴﻤﺢ ﳍﺎ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥ
) (1ﺍﻓﺘﺮﺍﺀﺍﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺩ /ﺃﻣﲑ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺹ.58 ،57
) (2ﳎﻠﺔ ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺹ 400ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻣﻦ 1423ﻫـ2002-ﻡ – ﻣﻦ ﻣﻘﺎﻝ ﻟﻠﺪﻛﺘﻮﺭ /ﻋﻤﺮ ﻋﺒـﺪ ﺍﳌـﻨﻌﻢ
ﺍﻟﻔﺮﻣﺎﻭﻯ ،ﻭﺍﻧﻈﺮ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺩ /ﳏﻤﺪ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻳﺲ ﺹ 295ﻁ ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ 1979ﻡ.
) (3ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ /ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﺟـ 5ﺹ.2640
) (4ﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ،157
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺗﻨﻘﻄﻊ ﻋﻦ ﻋﻤﻠﻬﺎ ﺍﻟﺮﻳﺎﺳﻰ ﻣﺪﺓ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﳌﺪﺭﺳﺎﺕ ﻭﺍﳌﻮﻇﻔﺎﺕ؟ ﻭﻫﻞ ﻧﺴﻤﺢ ﳍﺎ ﺃﻥ ﺗﻨﻘﻄﻊ
ﺃﻳﺎﻡ " ﺍﻟﻮﺣﻢ " ﻭﻗﺪ ﲤﺘﺪ ﺷﻬﺮﻳﻦ ﻓﺄﻛﺜﺮ؟ ﻭﻃﺒﻴﻌﺔ ﺍﳌﺮﺃﺓ ﰱ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻃﺒﻴﻌﺔ ﻏﲑ ﻫﺎﺩﺋﺔ ﻭﻻ ﻫﺎﻧﺌﺔ ،ﺑﻞ
ﺗﻜﻮﻥ ﻋﺼﺒﻴﺔ ﺍﳌﺰﺍﺝ ﺗﻜﺮﻩ ﻛﻞ ﺷﺊ ﺃﺣﻴﺎﻧﺎﹰ ،ﻓﻤﺎﺫﺍ ﺑﻘﻰ ﳍﺎ ﺑﻌﺪ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﻌﻤﻞ ﺍﳋﺎﻟﺼﺔ؟(1).
ﺇﻧﻨﺎ ﻻ ﻧﻔﻬﻢ ﻣﺎ ﻫﻰ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﱴ ﲡﻨﻴﻬﺎ ﺍﻷﻣﺔ ﻣﻦ ﺗﻘﻠﻴﺪ ﺍﻟﻨﺴﺎﺀ ﻣﻨﺼﺐ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻜﱪﻯ ﻭﻣﺎ ﰱ ﻣﻌﻨﺎﻩ؟
ﺃﻳﻔﻌﻠﻦ ﻣﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺮﺟﺎﻝ ﺃﻥ ﻳﻔﻌﻠﻮﻩ؟ ﺃﳛﻠﻠﻦ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﻣﺎ ﻳﻌﺠﺰ ﺍﻟﺮﺟﺎﻝ ﻋﻦ ﺣﻠﻬﺎ؟
ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺫﻟﻚ ﺇﺛﺒﺎﺕ ﻛﺮﺍﻣﺔ ﺍﳌﺮﺃﺓ ﻭﺷﻌﻮﺭﻫﺎ ﺑﺈﻧﺴﺎﻧﻴﺘﻬﺎ! …ﻭﳓﻦ ﻧﺴﺄﻝ ﻫﻞ ﺇﺫﺍ ﻣﻨﻌﻦ ﻣﻦ
ﺫﻟﻚ ﻛﺎﻥ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺃﻥ ﻻ ﻛﺮﺍﻣﺔ ﳍﻦ ﻭﻻ ﺇﻧﺴﺎﻧﻴﺔ؟
ﺃﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻮﺍﻃﻨﻮﻥ ﻣﻨﻌﻬﻢ ﺍﻟﻘﺎﻧﻮﻥ ﻣﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺴﻴﺎﺳﺔ ﻛﺄﻓﺮﺍﺩ ﺍﳉﻴﺶ ﻣﺜﻼﹰ؟ ﻓﻬﻞ ﻳﻌﲎ ﻣﻨﻌﻬﻢ ﻣﻦ
ﺣﻖ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺴﻴﺎﺳﺔ ﺃﻢ ﺩﻭﻥ ﺍﳌﻮﺍﻃﻨﲔ ﻛﺮﺍﻣﺔ ﻭﺇﻧﺴﺎﻧﻴﺔ؟
ﺇﻥ ﻣﺼﻠﺤﺔ ﺍﻷﻣﺔ ﻗﺪ ﺗﻘﺘﻀﻰ ﲣﺼﻴﺺ ﻓﺌﺎﺕ ﻣﻨﻬﺎ ﺑﻌﻤﻞ ﻻ ﺗﺰﺍﻭﻝ ﻏﲑﻩ ،ﻭﻟﻴﺲ ﰱ ﺫﻟﻚ ﻏﺾ ﻣﻦ ﻛﺮﺍﻣﺘﻬﺎ
ﺃﻭ ﺍﻧﺘﻘﺎﺹ ﻣﻦ ﺣﻘﻮﻗﻬﺎ ،ﻓﻠﻤﺎﺫﺍ ﻳﻜﻮﻥ ﻋﺪﻡ ﺍﻟﺴﻤﺎﺡ ﻟﻠﻤﺮﺃﺓ ﺑﺘﻮﻟﻴﺔ ﺭﺋﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ ﻫﻮ ﻣﻦ ﻗﺒﻞ ﺍﳌﺼﺎﱀ ﺍﻟﱴ
ﺗﻘﺘﻀﻴﻬﺎ ﺳﻌﺎﺩﺓ ﺍﻷﻣﺔ ﻛﻤﺎ ﺗﻘﺘﻀﻰ ﺗﻔﺮﻍ ﺍﳉﻨﺪﻯ ﳊﺮﺍﺳﺔ ﺍﻟﻮﻃﻦ ﺩﻭﻥ ﺍﺷﺘﻐﺎﻟﻪ ﺑﺎﻟﺴﻴﺎﺳﺔ ،ﻭﻫﻞ ﺗﻔﺮﻍ ﺍﻷﻡ
ﻟﻮﺍﺟﺐ ﺍﻷﻣﻮﻣﺔ ﺃﻗﻞ ﺧﻄﺮﺍﹰ ﰱ ﺍﺘﻤﻊ ﻣﻦ ﺗﻔﺮﻍ ﺍﳉﻨﺪﻯ ﻟﻠﺤﺮﺍﺳﺔ؟)(2
ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﻘﻒ ﻣﻦ ﺗﻮﻟﻴﺔ ﺍﳌﺮﺃﺓ ﻣﻨﺼﺐ ﺍﻹﻣﺎﻣﺔ ﺍﻟﻜﱪﻯ ﻭﻣﺎ ﰱ ﻣﻌﻨﺎﻫﺎ ﻣﻮﻗﻒ ﺍﻟﻨﻔﻮﺭ ﺇﻥ
ﱂ ﻳﻜﻦ ﻣﻮﻗﻒ ﺍﻟﺘﺤﺮﱘ ،ﻟﻸﺿﺮﺍﺭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱴ ﺗﻨﺸﺄ ﻋﻨﻪ ،ﻭﻟﻠﻤﺨﺎﻟﻔﺎﺕ ﺍﻟﺼﺮﳛﺔ ﻵﺩﺍﺏ ﺍﻹﺳﻼﻡ
ﻭﺃﺧﻼﻗﻪ ،ﻭﻟﻠﺠﻨﺎﻳﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻷﺳﺮﺓ ﻭﲤﺎﺳﻜﻬﺎ.
ﻭﻟﻌﻞ ﻣﺎ ﻳﺆﻛﺪ ﻫﺬﺍ ﻛﻠﻪ ﻣﺎ ﻳﻠﻰ:
ﷲ ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﺑﻌﺾﹴ ﻭﺑﹺﻤﺎ ﺃﹶﻧﻔﹶﻘﹸﻮﺍﹾ ﻣ ﻦ
-1ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﺍﻟﺮﺟﺎ ﹸﻝ ﻗﹶﻮﺍﻣﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻨﺴﺎﺀِ ﺑﹴﻤﺎ ﻓﹶﻀﻞﹶ ﺍ ُ
ﺃﹶﻣﻮﺍﻟﻬﹺﻢ (3) { ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ " :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻧﻔﻰ ﺍﻟﻘﻮﺍﻣﺔ ﻋﻦ ﺍﻟﻨﺴﺎﺀ ﰱ ﺷﺌﻮﻥ ﺑﻴﻮﻦ ،ﻭﺷﺌﻮﻥ ﺍﻟﺒﻴﺖ
ﳏﺪﻭﺩﺓ ،ﻓﻜﻴﻒ ﳚﻌﻞ ﳍﺎ ﺍﻟﻘﻮﺍﻣﺔ ﻋﻠﻰ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺒﻴﻮﺕ ﰱ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ
")(4
) (1ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ.158
) (2ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺹ.160 ،159
) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .34 /
) (4ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ.110
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
-2ﻗﻮﻝ ﺍﻟﻨﱮ ) – (rﳌﺎ ﺑﻠﻐﻪ ﺃﻥ ﻓﺎﺭﺳﺎﹰ ﻣﻠﻜﻮﺍ ﺍﺑﻨﺔ ﻛﺴﺮﻯ ﻋﻠﻴﻬﻢ ":-ﻟﻦ ﻳﻔﻠﺢ ﻗﻮﻡ ﻭﻟﻮﺍ ﺃﻣﺮﻫﻢ ﺍﻣﺮﺃﺓ
")(1
ﻓﻈﺎﻫﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﻭﻻﻳﺔ ﺍﳌﺮﺃﺓ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻌﺎﻣﺔ ﲟﺎ ﻓﻴﻬﺎ ﺍﻟﺮﺋﺎﺳﺔ ﻭﺍﳋﻼﻓﺔ
ﻭﺍﻟﻮﺯﺍﺭﺓ ﻭﺍﻟﺴﻔﺎﺭﺓ ﻭﺍﻟﻘﻀﺎﺀ ) – (2ﻭﺍﻟﻘﻴﺎﺩﺓ …..ﻭﻏﲑ ﻫﺬﺍ ﻣﻦ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﱴ ﲢﺘﺎﺝ ﺍﳌﺮﺃﺓ ﻓﻴﻬﺎ ﺇﱃ
ﺍﻻﺧﺘﻼﻁ ﺑﺎﻟﺮﺟﺎﻝ ﻭﺍﻟﱪﻭﺯ ﳍﻢ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻢ ،ﻭﻛﻞ ﺃﻣﺔ ﺧﺎﻟﻔﺖ ﻫﺬﺍ ،ﻓﻮﻟﺖ ﻋﻠﻰ ﺷﺄﻥ ﻣﻦ ﺷﺌﻮﺎ
ﺍﻟﻌﺎﻣﺔ ﺍﻣﺮﺃﺓ ،ﻟﻦ ﺗﻔﻠﺢ ﺃﺑﺪﺍﹰ ﻭﺳﻴﻜﻮﻥ ﻣﺂﳍﺎ ﺍﻻﻴﺎﺭ ﻭﺍﳍﻼﻙ ﻃﺎﻝ ﺍﻟﺰﻣﻦ ﺃﻭ ﻗﺼﺮ(3).
ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ":ﺇﺫﺍ ﻛﺎﻥ ﺃﻣﺮﺍﺅﻛﻢ ﺷﺮﺍﺭﻛﻢ ﻭﺃﻏﻨﻴﺎﺅﻛﻢ ﲞﻼﺅﻛﻢ ﻭﺃﻣﻮﺭﻛﻢ ﺇﱃ ﻧﺴﺎﺋﻜﻢ
ﻓﺒﻄﻦ ﺍﻷﺭﺽ ﺧﲑ ﻟﻜﻢ ﻣﻦ ﻇﻬﺮﻫﺎ ")(4
-3ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻰ ﻣﻨﺬ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻋﺼﻮﺭ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻭﻫﻰ ﺍﻟﻌﺼﻮﺭ ﺍﻟﱴ ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ
) (rﺃﻥ ﻧﻘﺘﺪﻯ ﺎ ،ﻓﺎﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻰ ﺧﻼﻝ ﺗﻠﻚ ﺍﻟﻌﺼﻮﺭ ﱂ ﻳﺜﺒﺖ ﺃﻥ ﺍﻣﺮﺃﺓ ﺗﻮﻟﺖ ﻓﻴﻪ ﻭﻻﻳﺔ ﻋﺎﻣﺔ ﻣﻦ
ﻭﻻﻳﺎﺕ ﺍﻟﺪﻭﻟﺔ ،ﻓﻘﻀﺎﺓ ﺍﻟﺮﺳﻮﻝ ) (rﻭﻋﻤﺎﻟﻪ ﻭﺭﺅﺳﺎﺀ ﺟﻨﺪﻩ ﻭﺧﻠﻔﺎﺅﻩ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺃﺛﻨﺎﺀ ﻏﻴﺎﺑﻪ ﻋﻨﻬﺎ ﻛﺎﻧﻮﺍ
ﺭﺟﺎﻻ ،ﻭﻗﻀﺎﺓ ﺍﳋﻠﻔﺎﺀ ﻭﻋﻤﺎﳍﻢ ﻋﻠﻰ ﺍﻷﻣﺼﺎﺭ ﻭﺟﺒﺎﺓ ﺧﺮﺍﺟﻬﻢ ﻭﺭﺅﺳﺎﺀ ﺟﻨﺪﻫﻢ ﻛﺎﻧﻮﺍ ﺭﺟﺎﻻﹰ ")(5
) (1ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻯ ﰱ ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻯ ﺑﺎﺏ ﻛﺘﺎﺏ ﺍﻟﻨﱮ ) ( rﺇﱃ ﻛﺴﺮﻯ ﻭﻗﻴﺼﺮ ﺟـ 5ﺹ 158ﺡ)(4425
)ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ(.
) (2ﺃﲨﻊ ﺍﻷﺋﻤﺔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺃﺓ ﻻ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺇﻣﺎﻣﺎﹰ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﰱ ﺟﻮﺍﺯ ﻛﻮﺎ ﻗﺎﺿﻴﺔ ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ:
ﳚﻮﺯ ﺃﻥ ﺗﻘﻀﻰ ﺍﳌﺮﺃﺓ ﻓﻴﻤﺎ ﺗﺼﺢ ﺷﻬﺎﺩﺎ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﺗﻘﻀﻰ ﻓﻴﻢ ﻻ ﺗﺼﺢ ﻓﻴﻪ ﺷﻬﺎﺩﺎ ،ﻭﻗﺎﻝ ﺍﻟﻄﱪﻯ ﳚﻮﺯ ﻗﻀﺎﺀﻫﺎ ﰱ
ﲨﻴﻊ ﺍﻷﺣﻜﺎﻡ ،ﺃﻣﺎ ﺍﳉﻤﻬﻮﺭ ﻓﻘﺪ ﻣﻨﻌﻮﻫﺎ ﻣﻦ ﺗﻮﱃ ﺍﻟﻘﻀﺎﺀ ،ﻭﺧﻼﺻﺔ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﰱ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﺘﺠﻪ
ﺇﱃ ﺻﺮﻑ ﺍﳌﺮﺃﺓ ﻣﻦ ﺗﻮﱃ ﺍﻟﻮﻇﺎﺋﻒ ﲟﺠﻤﻮﻉ ﺗﻮﺟﻴﻬﺎﺗﻪ ﻭﻣﻘﺎﺻﺪ ﻧﺼﻮﺻﻪ ،ﺍﻟﻠﻬﻢ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﺘﺼﻼﹰ ﺑﻄﺒﻴﻌﺔ ﺍﳌﺮﺃﺓ ﻛﺘﻌﻠﻴﻢ
ﺍﻷﻃﻔﺎﻝ ﻭﺗﺮﺑﻴﺘﻬﻢ ،ﻭﻣﺎ ﻛﺎﻥ ﻣﺘﺼﻼﹰ ﺑﺸﺌﻮﻥ ﺍﻟﻨﺴﺎﺀ ﻛﺘﻄﺒﻴﺒﻬﻦ )ﺍﻧﻈﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ /ﺍﳌـﺎﻭﺭﺩﻯ ﺹ ،65ﻭﺍﻧﻈـﺮ
ﺍﳌﻔﺼﻞ ﰱ ﺃﺣﻜﺎﻡ ﺍﳌﺮﺃﺓ ﺩ /ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ ﺟـ 4ﺹ 311 ،310ﻁ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ – ﺑﲑﻭﺕ – ﻟﺒﻨﺎﻥ – ﺍﻟﻌﺎﺷﺮﺓ
1403ﻫـ1983-ﻡ(.
) (3ﺍﳌﺮﺃﺓ ﺍﳌﺘﱪﺟﺔ ﻭﺃﺛﺮﻫﺎ ﺍﻟﺴﺊ ﰱ ﺍﻷﻣﺔ /ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﻠﻴﺪﻯ ﺹ 141 ،140ﻁ ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﺜﺎﻧﻴـﺔ 1411ﻫــ-
1990ﻡ.
) (4ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻯ ﰱ ﺳﻨﻨﻪ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﺑﺎﺏ 78ﺟـ 4ﺹ 529ﺡ) (2266ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ ﻫﺬﺍ
ﺣﺪﻳﺚ ﻏﺮﻳﺐ.
) (5ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ.109
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﻟﺌﻦ ﺍﺣﺘﺞ ﻫﺆﻻﺀ ﺍﻟﺒﻌﺾ ﺑﺘﻮﻟﻴﺔ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺎﺀ ﺍﳌﻠﻚ ﻭﺍﳊﻜﻢ ﻛﻤﺎ ﻓﻌﻠﺖ "ﺷﺠﺮﺓ ﺍﻟﺪﺭ")– 648) (1
655ﻫـ( ﻓﺈﻥ ﻫﺬﻩ ﺣﺎﺩﺛﺔ ﻓﺮﺩﻳﺔ ﻻ ﻗﻴﺎﺱ ﻋﻠﻴﻬﺎ ﻭﺗﻮﻟﻴﺘﻬﺎ ﻟﻴﺴﺖ ﺣﺠﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ – ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﻣﻦ
ﻗﻮﺓ ﺷﺨﺼﻴﺘﻬﺎ – ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﺈﻥ ﺣﻜﻤﻬﺎ ﱂ ﻳﺴﺘﻘﺮ ﻃﻮﻳﻼﹰ ﻓﻘﺪ ﺗﺮﻛﺘﻪ ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻣﻦ ﺗﻮﻟﻴﺘﻬﺎ
ﺑﺮﺿﺎﻫﺎ.
) (1ﺷﺠﺮﺓ ﺍﻟﺪﺭ :ﻣﻦ ﺷﻬﲑﺍﺕ "ﺍﳌﻠﻜﺎﺕ" ﰱ ﺍﻹﺳﻼﻡ ،ﺫﺍﺕ ﺇﺩﺍﺭﺓ ﻭﺣﺰﻡ ﻭﻋﻘﻞ ﻭﺩﻫﺎﺀ ﻭﺑﺮ ﻭﺇﺣﺴﺎﻥ ،ﻣﻠﻜﻬـﺎ ﺍﳌﻠـﻚ
ﺍﻟﺼﺎﱀ ﰱ ﺃﻳﺎﻡ ﻭﺍﻟﺪﻩ ﻭﺍﺳﺘﻮﻟﺪﻫﺎ ﻭﻟﺪﻩ ﺧﻠﻴﻞ ،ﰒ ﺗﺰﻭﺟﻬﺎ ﻭﺻﺤﺒﺘﻪ ﺑﺒﻼﺩ ﺍﻟﺸﺮﻕ ،ﰒ ﺳﺎﺭﺕ ﻣﻌﻪ ﺇﱃ ﺟﺴﺮ "ﺍﻟﻜـﺮﻙ" ﰒ
ﻗﺪﻣﺖ ﻣﻌﻪ ﺇﱃ ﺍﻟﺒﻼﺩ ﺍﳌﺼﺮﻳﺔ ﻓﻌﻈﻢ ﺃﻣﺮﻫﺎ ﰱ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺼﺎﳊﻴﺔ ،ﻭﺻﺎﺭ ﺇﻟﻴﻬﺎ ﻏﺎﻟﺐ ﺍﻟﺘﺪﺑﲑ ﰱ ﺃﻳﺎﻡ ﺯﻭﺟﻬﺎ ،ﻭﻛﺎﻥ ﺍﳌﻠـﻚ
ﺍﻟﺼﺎﱀ ﳛﺒﻬﺎ ﺣﺒﺎﹰ ﻋﻈﻴﻤﺎﹰ ،ﻭﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰱ ﺃﻣﻮﺭﻩ ﻭﻣﻬﻤﺎﺗﻪ ،ﻭﻛﺎﻧﺖ ﺑﺪﻳﻌﺔ ﺍﳉﻤﺎﻝ ،ﺫﺍﺕ ﺭﺃﻯ ﻭﺗﺪﺑﲑ ﻭﺩﻫﺎﺀ ﻭﻋﻘـﻞ،
ﻭﻧﺎﻟﺖ ﻣﻦ ﺍﻟﺴﻌﺎﺩﺓ ﻣﺎ ﱂ ﻳﻨﻠﻪ ﺃﺣﺪ ﰱ ﺯﻣﺎﺎ ،ﻭﳌﺎ ﻣﺎﺕ ﺯﻭﺟﻬﺎ "ﺍﳌﻠﻚ ﺍﻟﺼﺎﱀ" ﻛﺘﻤﺖ ﻣﻮﺗﻪ ،ﻭﲨﻌﺖ ﺍﻷﻣﺮﺍﺀ ﻭﺃﺭﺑﺎﺏ
ﺍﻟﺴﻠﻄﺎﻥ ﻭﻗﺎﻟﺖ :ﺍﻟﺴﻠﻄﺎﻥ ﻳﺄﻣﺮﻛﻢ ﺃﻥ ﲢﻠﻔﻮﺍ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻠﻚ ﻣﻦ ﺑﻌﺪﻩ ﻟﻮﻟﺪﻩ ﺍﳌﻠﻚ ﺍﳌﻌﻈﻢ"ﺗﻮﺍﺭ ﻧﺸﺎﻩ" ﻓﺄﺟﺎﺑﻮﻫﺎ ﺇﱃ
ﺫﻟﻚ ،ﻭﺃﻗﺴﻤﻮﺍ ﳍﺎ ﺍﻷﳝﺎﻥ ﺑﺘﻨﻔﻴﺬ ﺫﻟﻚ ﺍﻟﻄﻠﺐ ﰒ ﺑﺎﺷﺮﺕ ﺍﳊﻜﻢ ،ﻭﺃﺧﺬﺕ ﺗﻮﻗﻊ ﻋﻦ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺮﺍﺳﻴﻢ= ﺍﻟﺪﻭﻟـﺔ ﺇﱃ ﺃﻥ
ﻭﺻﻞ ﺗﻮﺍﺭ ﻧﺸﺎﻩ " ﺇﱃ "ﺍﳌﻨﺼﻮﺭﺓ" ،ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ ﻳﻬﺪﺩﻫﺎ ﻭﻳﻄﺎﻟﺒﻬﺎ ﺑﺎﻷﻣﻮﺍﻝ ،ﻓﺤﻤﻠﺖ ﻋﻠﻰ ﻗﺘﻠﻪ ﻭﺫﻟﻚ ﺃﺎ ﺃﺭﺳﻠﺖ ﺑﻌﺾ
ﺍﻟﺒﺤﺮﻳﺔ ﰱ ) 7ﻣﻦ ﺍﶈﺮﻡ ﺳﻨﺔ 648ﻫـ( ﻓﻘﺘﻠﻮﻩ ،ﻭﳌﺎ ﻗﺘﻞ ﻭﻗﻊ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺗﻮﻟﻴﺔ "ﺷﺠﺮﺓ ﺍﻟﺪﺭ" ﺍﻟﺴﻠﻄﻨﺔ ﻓﺘﻮﻟﺘﻬﺎ ﻭﻗﺒﻞ
ﳍﺎ ﺍﻷﻣﺮﺍﺀ ﺍﻷﺭﺽ ﻣﻦ ﻭﺭﺍﺀ ﺍﳊﺠﺎﺏ ،ﻓﻜﺎﻧﺖ ﺗﺎﺳﻊ ﻣﻦ ﺗﻮﱃ ﺍﻟﺴﻠﻄﺔ ﲟﺼﺮ ﻣﻦ ﲨﺎﻋﺔ "ﺑﲎ ﺃﻳﻮﺏ" ﻭﺫﻟﻚ ﰱ ) 2ﺻﻔﺮ
ﺳﻨﺔ 648ﻫـ( ﻭﺟﻌﻠﻮﺍ ﻋﺰ ﺍﻟﺪﻳﻦ ﺃﻳﺒﻚ "ﺍﻟﺼﺎﳊﻰ ﺍﻟﺘﺮﻛﻤﺎﱏ ﺃﺗﺎﺑﻚ ﻋﺴﻜﺮﻫﺎ "ﻣﺪﺑﺮ ﺍﳌﻤﻠﻜﺔ" ﻓﻜﺎﻥ ﻻ ﻳﺘﺼـﺮﻑ ﻭﻻ
ﻳﻘﻄﻊ ﰱ ﺃﻣﺮ ﺇﻻ ﺑﻌﺪ ﺍﺳﺘﺸﺎﺭﺎ ﻭﻣﻌﺮﻓﺔ ﺭﺃﻳﻬﺎ ﻓﻴﻪ ﻭﳌﺎ ﰎ ﳍﺎ ﺍﻷﻣﺮ ﰱ ﺍﻟﺴﻠﻄﻨﺔ ﻓﺮﻗﺖ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺴﻨﻴﺔ ﻋﻠـﻰ ﺍﻷﻣـﺮﺍﺀ،
ﻭﻓﺮﻗﺖ ﺍﻹﻗﻄﺎﻋﺎﺕ ﺍﻟﺜﻘﺎﻝ ﻋﻠﻰ "ﺍﳌﻤﺎﻟﻴﻚ ﺍﻟﺒﺤﺮﻳﺔ" ﻭﺃﻏﺪﻗﺖ ﻋﻠﻴﻬﻢ ﺑﺎﻷﻣﻮﺍﻝ ﻭﺍﳋﻴﻮﻝ ،ﻭﺃﺭﺿﺘﻬﻢ ﺑﻜﻞ ﻣـﺎ ﻳﺮﺿـﻰ،
ﻭﺳﺎﺳﺖ ﺍﻟﺮﻋﻴﺔ ﺃﺣﺴﻦ ﺳﻴﺎﺳﺔ ﻓﺮﺿﻰ ﺍﻟﻨﺎﺱ ﻋﻦ ﺣﻜﻤﻬﺎ ﺧﲑ ﺭﺿﺎﺀ ،ﻭﻛﺎﻧﺖ ﻣﻦ ﺭﺑﺎﺕ ﺍﻟﱪ ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﺑﻠـﻎ ﻣـﻦ
ﺳﻠﻄﺘﻬﺎ ﺃﻥ ﺃﻃﻠﻘﺖ ﺍﳌﻠﻚ "ﻓﺮﻧﺴﻴﺲ" ﻣﻠﻚ ﺍﻹﻓﺮﻧﺞ ﺑﻌﺪ ﻣﺮﺍﺳﻼﺕ ﻛﺜﲑﺓ ،ﻭﺍﺷﺘﺮﻃﺖ ﻋﻠﻴـﻪ ﺃﻥ ﻳﺴـﻠﻢ "ﺩﻣﻴـﺎﻁ" ﺇﱃ
ﺍﳌﺴﻠﻤﲔ ،ﻓﺴﻠﻤﻬﺎ ﺍﻟﻔﺮﻧﺞ ﺑﻌﺪ ﺃﻥ ﻇﻠﺖ ﺑﻴﺪﻫﻢ ﺃﺣﺪ ﻋﺸﺮ ﺷﻬﺮﺍﹰ ﻭﺗﺴﻌﺔ ﺃﻳﺎﻡ ،ﻭﻋﻠﻰ ﺃﻥ ﳛﻤﻞ ﺃﻣﻮﺍﻻﹰ ﻣﻘﺮﺭﺓ ،ﰒ ﺗﻮﺟﻪ ﺇﱃ
ﺑﻼﺩﻩ ﺑﻌﺪ ﺃﻥ ﺃﺻﺪﺭ ﺃﻣﺮﺍﹰ ﺇﱃ ﺍﻟﻔﺮﻧﺞ ﺑﺪﻣﻴﺎﻁ ﳛﻤﻠﻬﻢ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻬﺎ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﺳﺘﻤﺮﺕ ﰱ ﺍﳊﻜﻢ ﺛﻼﺛﺔ ﺃﺷـﻬﺮ ﺇﻻ
ﺃﻳﺎﻣﺎ ﺗﻨﺎﺯﻟﺖ ﺑﻌﺪﻫﺎ ﻋﻦ ﺍﳌﻠﻚ – ﻋﻘﺐ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱴ ﺃﺭﺳﻠﻬﺎ "ﺍﳌﺴﺘﻨﺼﺮ ﺑﺎﷲ ﺃﺑﻮ ﺟﻌﻔﺮ" ﺍﳋﻠﻴﻔﺔ ﺍﻟﻌﺒﺎﺳﻰ ﻣﻌﺘﺮﺿﺎﹰ ﻋﻠـﻰ
ﺣﻜﻤﻬﺎ ،ﻭﺗﻮﱃ ﺑﺪﻻ ﻣﻨﻬﺎ "ﺍﻟﺴﻠﻄﺎﻥ ﻋﺰ ﺍﻟﺪﻳﻦ ﺃﻳﺒﻚ" ﺑﺈﺷﺎﺭﺓ ﻣﻦ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﻮﻻﺓ ﺑﻌﺪ ﺃﻥ ﺗﺰﻭﺟﻬﺎ ﻭﻫﻮ ﺃﻭﻝ ﻣﻠﻮﻙ ﺍﻟﺘﺮﻙ،
ﻭﻋﻨﺪﻣﺎ ﻋﺰﻡ "ﻋﺰ ﺍﻟﺪﻳﻦ ﺃﻳﺒﻚ" ﻋﻠﻰ ﺍﻟﺘﺰﻭﺝ ﻣﻦ ﺑﻨﺖ ﺍﳌﻠﻚ ﺍﻟﺮﺣﻴﻢ"ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﻟﺆﻟﺆ" ﺻﺎﺣﺐ ﺍﳌﻮﺻﻞ ﲣﻴﻠﺖ ﺃﻧﻪ ﺭﲟﺎ ﻋﺰﻡ
ﻋﻠﻰ ﺇﺑﻌﺎﺩﻫﺎ ﺃﻭ ﺇﻋﺪﺍﻣﻬﺎ ﻷﻧﻪ ﺳﺌﻢ ﻣﻦ ﺣﺠﺮﻫﺎ ﻋﻠﻴﻪ ﻭﺍﺳﺘﻄﺎﻟﺘﻬﺎ ،ﻓﻌﺎﺟﻠﺘﻪ ﻭﻋﺰﻣﺖ ﻋﻠﻰ ﺍﻟﻔﺘﻚ ﺑﻪ ،ﻭﺇﻗﺎﻣﺔ ﻏﲑﻩ ﰱ ﺍﳌﻠﻚ
ﻓﻘﺘﻠﻪ "ﺳﻨﺠﺮ ﺍﳉﻮﻫﺮﻯ" ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﳋﺪﻡ ﰱ ﺍﳊﻤﺎﻡ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﻐﺘﺴﻞ ﺑﻪ ،ﻭﺗﻮﱃ ﺑﻌﺪ ﺍﺑﻨﻪ ﺍﳌﻠﻚ "ﺍﳌﻨﺼﻮﺭ ﻋﻠﻰ ﺑﻦ ﻋﺰ
ﺍﻟﺪﻳﻦ" ﺃﻣﺎ ﻫﻰ ﻓﻘﺪ ﺣﺒﺴﺖ ﺑﺎﻟﱪﺝ ﺍﻷﲪﺮ ﺑﻘﻠﻌﺔ ﺍﳉﺒﻞ ،ﻭﻇﻠﺖ ﺎ ﺇﱃ ﺃﻥ ﻭﺟﺪﺕ ﻣﻘﺘﻮﻟﺔ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﰱ ) 11ﺭﺑﻴـﻊ
ﺍﻵﺧﺮﺓ 655ﻫـ ( ﻓﺄﺧﺬﺕ ﻭﺩﻓﻨﺖ ﺑﺎﻟﺘﺮﺑﺔ ﺍﻟﱴ ﻛﺎﻧﺖ ﺑﻨﺘﻬﺎ ﻟﻨﻔﺴﻬﺎ ﻗﺮﺏ ﻣﺸﻬﺪ ﺍﻟﺴﻴﺪﺓ ﻧﻔﻴﺴﺔ ،ﻭﻟﺸﺠﺮﺓ ﺍﻟﺪﺭ ﻣـﺂﺛﺮ
ﻭﺃﻭﻗﺎﻑ ﻋﻠﻰ ﻭﺟﻮﻩ ﺍﻟﱪ ﻭﺍﻹﺣﺴﺎﻥ ﻣﻌﺮﻭﻓﺔ ﺎ )ﺍﻧﻈﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺴﺎﺀ ﰱ ﻋﺎﳌﻰ ﺍﻟﻌﺮﺏ ﻭﺍﻹﺳﻼﻡ /ﻋﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ﺟـ2
ﺹ 290 - 286ﻁ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ – ﺍﻟﺮﺍﺑﻌﺔ 1402ﻫـ1982-ﻡ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻓﺈﻧﻪ ﳌﺎ ﺑﻠﻎ ﺍﳋﻠﻴﻔﺔ ﺍﻟﻌﺒﺎﺱ "ﺍﳌﺴﺘﻨﺼﺮ ﺑﺎﷲ ﺃﺑﺎ ﺟﻌﻔﺮ" ﻭﻫﻮ ﺑﺒﻐﺪﺍﺩ ﺃﻥ ﺃﻫﻞ ﻣﺼﺮ ﻗﺪ ﻭﻟﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻣﺮﺃﺓ
ﺃﺭﺳﻞ ﻳﻘﻮﻝ ﻷﻣﺮﺍﺀ ﻣﺼﺮ :ﺃﻋﻠﻤﻮﻧﺎ ﺇﻥ ﻛﺎﻥ ﻣﺎ ﺑﻘﻰ ﻋﻨﺪﻛﻢ ﰱ ﻣﺼﺮ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﻟﻠﺴﻠﻄﺔ،
ﻓﻨﺤﻦ ﻧﺮﺳﻞ ﻟﻜﻢ ﻣﻦ ﻳﺼﻠﺢ ﳍﺎ ،ﺃﻣﺎ ﲰﻌﺘﻢ ﰱ ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ) (rﺃﻧﻪ ﻗﺎﻝ ":ﻟﻦ ﻳﻔﻠﺢ ﻗﻮﻡ ﻭﻟﻮﺍ
ﺃﻣﺮﻫﻢ ﺍﻣﺮﺃﺓ " ﻭﺃﻧﻜﺮ ﻋﻠﻴﻬﻢ ﺇﻧﻜﺎﺭﺍﹰ ﻋﻈﻴﻤﺎﹰ ﻭﻫﺪﺩﻫﻢ ﻭﺣﻀﻬﻢ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺗﻮﻟﻴﺘﻬﺎ ﻣﺼﺮ ،ﻓﻠﻤﺎ ﺑﻠﻎ
"ﺷﺠﺮﺓ ﺍﻟﺪﺭ" ﺫﻟﻚ ﺧﻠﻌﺖ ﻧﻔﺴﻬﺎ ﻣﻦ ﺍﻟﺴﻠﻄﺔ ﺑﺮﺿﺎﻫﺎ ﻣﻦ ﻏﲑ ﺇﻛﺮﺍﻩ ﺗﻘﺪﻳﺮﺍﹰ ﳊﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ )(r
ﺍﻟﺬﻯ ﺫﹸﻛﱢﺮﺕ ﺑﻪ(1).
ﻭﻻ ﻳﺤﺘﺞ ﺃﻳﻀﺎﹰ ﺑﺴﻴﺎﺳﺔ ﺑﻠﻘﻴﺲ ﺍﻟﱴ ﻗﺺ ﻋﻠﻴﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻗﺼﺘﻬﺎ ﰱ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ) (2ﻷﻥ " ﺇﻓﻼﺡ ﺑﻠﻘﻴﺲ ﰱ
ﻫﺪﺍﻳﺔ ﻗﻮﻣﻬﺎ ﺇﱃ ﺍﻹﺳﻼﻡ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑـ "ﺑﻴﻀﺔ ﺍﻟﺪﻳﻚ" ﰱ ﺗﺎﺭﻳﺦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﺗﻰ ﺗﻮﻟﲔ ﻗﻴﺎﺩﺓ ﺷﻌﻮﻦ
ﻭﺇﱃ ﺍﻵﻥ ﻭﺍﻟﻨﺎﺩﺭ ﻻ ﺣﻜﻢ ﻟﻪ ،ﻭﻟﻜﻞ ﻗﺎﻋﺪﺓ ﺷﻮﺍﺫ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺤﺎﺓ.
ﰒ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﲔ ﻗﺺ ﻋﻠﻴﻨﺎ ﻗﺼﺔ "ﺑﻠﻘﻴﺲ" ﻛﺎﻥ ﳛﻜﻰ ﻭﺍﻗﻌﺎﹰ ﻗﺪ ﺣﺪﺙ ،ﻭﱂ ﻳﺆﺳﺲ ﺣﻜﻤﺎﹰ
ﺑﺎﳉﻮﺍﺯ ﺃﻭ ﺍﳌﻨﻊ ﻓﻼ ﻣﻌﺎﺭﺿﺔ ﻗﻂ ﺑﲔ ﺍﳊﺪﻳﺚ ﺑﻌﻤﻮﻡ ﻟﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ ﻭﺑﲔ ﺣﻘﺎﺋﻖ ﺍﻟﻮﺣﻰ ﺍﻷﻣﲔ؟ ،ﰒ ﺇﻥ
ﺑﻠﻘﻴﺲ ﱂ ﻳﺼﺪﺭ ﻗﺮﺍﺭ ﻣﻦ ﺍﻟﻮﺣﻰ ﺑﺘﻨﺼﻴﺒﻬﺎ "ﻣﻠﻜﺔ" ﻋﻠﻰ ﺃﻫﻞ ﺳﺒﺄ ﺣﱴ ﻳﻜﻮﻥ ﰱ ﺍﳊﺪﻳﺚ ﻣﻨﺎﻗﻀﺔ ﳊﻘﺎﺋﻖ
ﺍﻟﻮﺣﻰ ﻭﻟﻜﻨﻬﺎ ﺣﻜﺎﻳﺔ ﺣﺎﻝ ﻣﺎﺿﻴﺔ ﻗﺪ ﻗﺼﻬﺎ ﻋﻠﻴﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺑﻜﻞ ﺃﻣﺎﻧﺔ ﻭﺻﺪﻕ(3).
ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﻗﺼﺮ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﰱ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻫﻮ ﺍﳌﺬﻫﺐ ﺍﻷﻣﺜﻞ ﻭﺍﻟﺮﺃﻯ ﺍﻷﺭﺟﺢ ،ﻻ
ﻟﻠﺤﻂ ﻣﻦ ﺇﻧﺴﺎﻧﻴﺔ ﻭﻛﺮﺍﻣﺔ ﺍﳌﺮﺃﺓ ،ﻭﺃﺎ ﺩﻭﻥ ﺍﻟﺮﺟﻞ ﻣﱰﻟﺔ ﻭﻣﻜﺎﻧﺔ ،ﻭﻟﻜﻦ ﳌﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺗﻮﻟﻴﺘﻬﺎ ﻣﻦ
ﺃﺿﺮﺍﺭ ﻛﺜﲑﺓ ﺗﻌﻮﺩ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﺍﺘﻤﻊ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﲢﻄﻴﻢ ﺭﺳﺎﻟﺘﻬﺎ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱴ ﺗﺘﻤﺜﻞ ﰱ ﺇﺩﺍﺭﺓ ﺍﻟﺒﻴﺖ،
ﻭﺇﻣﺪﺍﺩ ﺍﺘﻤﻊ ﺑﺎﻷﺟﻴﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻟﺮﻳﺎﺩﺓ ﺍﳊﻴﺎﺓ ،ﻭﳌﺎ ﰱ ﺗﻮﻟﻴﺘﻬﺎ ﻣﻦ ﺍﺧﺘﻼﻁ ﺑﺎﻷﺟﺎﻧﺐ ،ﻭﺳﻔﺮﻫﺎ ﺧﺎﺭﺝ
ﺑﻠﺪﻫﺎ ﺩﻭﻥ ﳏﺮﻡ .ﻭﻫﻨﺎ ﳛﻖ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﻹﺳﻼﻡ ﻳﻜﻮﻥ ﻗﺪ ﻇﻠﻢ ﺍﳌﺮﺃﺓ ﻓﻌﻼﹰ ﺇﺫﺍ ﺃﻟﺰﻣﻬﺎ
ﺑﺎﻻﺷﺘﻐﺎﻝ ﺑﺄﻋﺒﺎﺀ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ.
ﺍﻟﻘﻀﻴﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻗﻀﻴﺔ ﺍﳊﺠﺎﺏ )(4
) (1ﺍﻧﻈﺮ ﺃﻋﻼﻡ ﺍﻟﻨﺴﺎﺀ ﰱ ﻋﺎﳌﻰ ﺍﻟﻌﺮﺏ ﻭﺍﻹﺳﻼﻡ /ﻋﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ﺟـ 2ﺹ 288ﻣﺮﺟﻊ ﺳﺎﺑﻖ ،ﻭﺍﻧﻈﺮ ﺃﺳﺲ ﻧﻈﺎﻡ
ﺍﳊﻜﻢ ﺍﻹﺳﻼﻣﻰ ﻭﺧﺼﺎﺋﺼﻪ ﺩ /ﻓﺮﺝ ﳏﻤﺪ ﺍﻟﻮﺻﻴﻒ ﺹ.131 ،130
) (2ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺍﻵﻳﺎﺕ .44 – 22 /
) (3ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ.114
) (4ﺣﻘﻴﻘﺔ ﺍﳊﺠﺎﺏ " ﺃﻧﻪ ﲨﻠﺔ ﻣﻦ ﺍﻵﺩﺍﺏ ﺷﺮﻋﻬﺎ ﺍﻹﺳﻼﻡ ﻟﻴﺒﻄﻞ ﻣﺎ ﻛﺎﻥ ﰱ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺗﱪﺝ ،ﻭﺗﻌﺮﺽ ﻟﻺﺛﺎﺭﺓ ،ﻭﲢﻠﻞ
ﺷﺎﺋﻦ ﰱ ﺻﻠﺔ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ ،ﻭﻟﻴﻔﺼﻞ ﺍﳊﺪﻭﺩ ﺍﻟﱴ ﺗﺒﲔ ﻋﻼﻗﺔ ﻛﻞ ﻣﻦ ﺍﳉﻨﺴﲔ ﺑﺎﻵﺧﺮ )ﺍﻧﻈﺮ ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﳌـﺮﺃﺓ
ﺍﳌﻌﺎﺻﺮﺓ ﺩ /ﺍﻟﺒﻬﻰ ﺍﳋﻮﱃ ﺹ.(162
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻛﺎﻥ ﺣﺠﺎﺏ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺃﻭﻝ ﻇﺎﻫﺮﺓ ﻳﻮﻟﻴﻬﺎ ﺩﻋﺎﺓ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﺍﻫﺘﻤﺎﻣﻬﻢ ،ﻭﺗﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ ﺃﻧﻈﺎﺭﻫﻢ ،ﻣﻦ
ﺃﺟﻞ ﺇﺷﺎﻋﺔ ﺍﻟﺘﺤﻠﻞ ﻭﺍﻻﳓﻼﻝ ﰱ ﺍﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻘﻠﻴﺪﺍﹰ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﱴ ﺃﻋﻠﻨﺖ ﺍﻟﺘﱪﺝ ﳍﺎ
ﺷﺮﻋﺔ ﻭﻣﻨﻬﺎﺟﺎﹰ.
ﻳﻘﻮﻝ ﻗﺎﺳﻢ ﺃﻣﲔ – ﺭﺍﻓﻊ ﻟﻮﺍﺀ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﺍﳌﺰﻋﻮﻡ ﰱ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ":ﻟﻴﺲ ﰱ ﺍﻟﺸﺮﻳﻌﺔ ﻧﺺ ﻳﻮﺟﺐ
ﺍﳊﺠﺎﺏ ) ،(1ﻭﺇﳕﺎ ﻫﻰ ﻋﺎﺩﺓ ﺃﺧﺬﻧﺎﻫﺎ ﻋﻦ ﺑﻌﺾ ﺍﻷﻣﻢ ")(2
ﻭﺇﺫﺍ ﲡﺎﻭﺯﻧﺎ ﻗﺎﺳﻢ ﺃﻣﲔ ﳒﺪ ﳕﻮﺫﺟﺎﹰ ﺃﺷﺪ ﻭﺃﻧﻜﻰ ﻓﻘﺪ ﻧﺸﺮﺕ ﺻﺤﻴﻔﺔ "ﺭﻭﺯﺍﻟﻴﻮﺳﻒ " ﻛﻼﻣﺎﹰ ﻟﻸﺳﺘﺎﺫ/
ﺣﺴﲔ ﺃﲪﺪ ﺃﻣﲔ – ﳒﻞ ﺍﻷﺳﺘﺎﺫ /ﺃﲪﺪ ﺃﻣﲔ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻓﺠﺮ ﺍﻹﺳﻼﻡ – ﺯﻋﻢ ﻓﻴﻪ ﺍﻟﻜﺎﺗﺐ :ﺃﻥ
ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﻓﻴﻪ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﺗﻠﺰﻡ ﺍﳌﺮﺃﺓ ﺑﺎﳊﺠﺎﺏ" ﻭﻳﺄﺳﻒ ﻟﻌﻮﺩﺓ ﺍﳌﺮﺃﺓ ﺍﳌﺼﺮﻳﺔ ﺇﱃ ﺍﳊﺠﺎﺏ ،ﻭﻳﻌﺘﱪ ﻫﺬﻩ
ﺍﻟﻌﻮﺩﺓ ﺭﺩﺓ(3).
ﻭﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻣﺮﺩﻭﺩﺓ ﲟﺎ ﻳﺄﺗﻰ:
ﺤﻔﹶ ﹾﻈﻦ ﻓﹸﺮﻭﺟﻬﻦ ﻭﻻﹶ ﻳﺒﺪﻳﻦ ﺯﹺﻧﺘﻬﻦ ﺇﹺﻻﱠ ﻣﺎ
)ﺃ( ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻗﹸﻞﹾ ﻟﻠﹾﻤﺆﻣﻨﺎﺕ ﻳﻐﻀﻀﻦ ﻣﻦ ﺃﹶﺑﺼﺎﺭﹺﻫﻦ ﻭﻳ
ﺨﻤﺮﹺﻫﻦ ﻋﻠﹶﻰ ﺟﻴﻮﺑﹺﻬﹺﻦ(4) { ﻇﹶﻬﺮ ﻣﻨﻬﺎ ﻭﻟﹾﻴﻀﺮﹺﺑﻦ ﹺﺑ
ﻭﺩﻻﻟﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﻭﺟﻬﲔ:
) (1ﻟﻌﻞ ﻣﺎ ﻳﻘﺼﺪﻩ ﻗﺎﺳﻢ ﺃﻣﲔ ﺑﺎﳊﺠﺎﺏ ﻫﻨﺎ " ﺍﳋﻤﺎﺭ " ﻭﻟﻴﺲ ﺍﻟﻨﻘﺎﺏ ،ﻷﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﳑﻦ ﳛﺬﻭ ﺣﺬﻭ ﺍﻟﻐـﺮﺑﻴﲔ ﰱ
ﺗﺮﺑﻴﺔ ﻧﺴﺎﺋﻬﻢ ﻭﺍﻟﺘﺴﺎﻫﻞ ﰱ ﳐﺎﻟﻄﺘﻬﻦ ،ﻳﻘﻮﻝ ﻗﺎﺳﻢ ﺃﻣﲔ ﻭﻫﻮ ﻳﺒﺪﻯ ﺇﻋﺠﺎﺑﻪ ﺑﺎﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ":ﺇﻥ ﺍﻷﻭﺭﺑﻴﲔ ﺑﻠﻐﻮﺍ ﺷﺄﻧﺎﹰ
ﻋﻈﻴﻤﺎﹰ ﰱ ﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻘﻮﺓ ﺍﻟﺒﺨﺎﺭ ﻭﺍﻟﻜﻬﺮﺑﺎﺀ ،ﻭﺃﺑﺎﺣﻮﺍ ﺍﻟﺴﻔﻮﺭ ﻟﻠﻤﺮﺃﺓ ،ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺃﻣﺜﻞ ﺃﺳﻠﻮﺏ
ﳊﻴﺎﺎ ،ﻭﳍﺬﺍ ﳜﺎﻃﺐ ﺍﳌﺴﻠﻤﲔ ﺑﻘﻮﻟﻪ :ﻫﻞ ﻳﻈﻨﻮﻥ ﺃﻥ ﺗﻠﻚ ﺍﻟﻌﻘﻮﻝ ،ﻭﺗﻠﻚ ﺍﻟﻨﻔﻮﺱ ﺍﻟﱴ ﻧﻌﺠﺐ ﺑﺂﺛﺎﺭﻫﺎ ﳝﻜﻦ ﺃﻥ ﻳﻐﻴـﺐ
ﻋﻨﻬﺎ ﻣﻌﺮﻓﺔ ﺍﻟﻮﺳﺎﺋﻞ ﻟﺼﻴﺎﻧﺔ ﺍﳌﺮﺃﺓ ﻭﺣﻔﻆ ﻋﻔﺘﻬﺎ؟ ﻫﻞ ﻳﻈﻨﻮﻥ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﻳﺘﺮﻛﻮﻥ ﺍﳊﺠﺎﺏ ﺑﻌﺪ ﲤﻜﻨﻪ ﻋﻨﺪﻫﻢ ﻟﻮ ﺭﺃﻭﺍ
ﻓﻴﻪ ﺧﲑﺍﹰ؟ ﻓﻠﻢ ﻻ ﻧﻄﺎﻟﺐ ﺃﻭﱃ ﺍﻷﻣﺮ ﰱ ﻛﻞ ﺑﻴﺖ ﺇﱃ ﺇﻋﺪﺍﺩ ﻧﻔﻮﺱ ﺍﻟﺒﻨﺎﺕ ﰱ ﺯﻣﻦ ﺍﻟﺼﺒﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ ﻭﻫـﻮ :ﺗـﺮﻙ
ﺍﳊﺠﺎﺏ ،ﻭﺃﻥ ﻳﻐﺮﺳﻮﺍ ﻓﻴﻬﻦ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﻟﻌﻔﺔ ﻣﻠﻜﺔ ﰱ ﺍﻟﻨﻔﺲ ﻻ ﺛﻮﺏ ﳜﺘﻔﻰ ﺩﻭﻧﻪ ﺍﳉﺴﻢ )ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ /ﻗﺎﺳﻢ ﺃﻣـﲔ
ﺹ 99 – 96ﻧﻘﻼﹰ ﻣﻦ ﺍﳌﺆﺍﻣﺮﺓ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺩ /ﺍﻟﺴﻴﺪ ﻓﺮﺝ ﺹ.(69
) (2ﻗﺎﺳﻢ ﺃﻣﲔ ﻭﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﺩ /ﳏﻤﺪ ﻋﻤﺎﺭﺓ ﺹ 53ﺍﻟﻨﺎﺷﺮ ﺩﺍﺭ ﺍﳍﻼﻝ ،ﻭﺍﻧﻈﺮ ﺷﺒﻬﺎﺕ ﻭﺇﺟﺎﺑﺎﺕ ﺣﻮﻝ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ ﰱ
ﺍﻹﺳﻼﻡ ﺩ /ﳏﻤﺪ ﻋﻤﺎﺭﺓ ﺹ – 87ﺇﺻﺪﺍﺭ ﺍﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺸﺌﻮﻥ ﺍﻹﺳﻼﻣﻴﺔ – ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ – ﻣﺼﺮ ﻋﺪﺩ) (74ﻟﺴﻨﺔ
1422ﻫـ2001-ﻡ ،ﻭﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﻭﻓﻖ ﺍﻟﺪﻋﻮﺓ ﺩ /ﻋﻠﻰ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﳏﻤﻮﺩ ﺹ.405
) (3ﺍﻧﻈﺮ ﺍﳌﺆﺍﻣﺮﺓ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺩ /ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻓﺮﺝ ﺹ ،133ﻗﻀﻴﺔ ﺍﳌﺮﺃﺓ ﺃ /ﳏﻤﺪ ﻗﻄﺐ ﺹ 21 ،17ﻁ ﻣﻜﺘﺒﺔ
ﺍﻟﺴﻨﺔ -ﺍﻟﻘﺎﻫﺮﺓ – ﺍﻷﻭﱃ 1411ﻫـ1991-ﻡ.
) (4ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺍﻵﻳﺔ .31 /
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻭﻻﹶ ﻳﺒﺪﻳﻦ ﺯﹺﻧﺘﻬﻦ " (1) { ﻓﺎﳌﺮﺃﺓ ﻣﻄﺎﻟﺒﺔ ﲟﺎ ﻭﺭﺩ ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺈﺧﻔﺎﺀ ﺯﻳﻨﺘﻬﺎ
ﻋﻦ ﺍﻷﺟﺎﻧﺐ ﻋﻨﻬﺎ ،ﻭﻗﺪ ﺗﻜﺮﺭ ﺍﻟﻨﻬﻰ ﻋﻦ ﺇﺑﺪﺍﺀ ﺍﻟﺰﻳﻨﺔ ﻣﺮﺗﲔ} :ﻭﻻﹶ ﻳﺒﺪﻳﻦ ﺯﹺﻧﺘﻬﻦ {ﻭﻫﺬﺍ ﻧﺺ ﻗﻄﻌﻰ
ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺪﻻﻟﺔ ﰱ ﺇﳚﺎﺏ ﺍﳊﺠﺎﺏ ﻋﻠﻰ ﺍﳌﺴﻠﻤﺔ ﻣﱴ ﺑﻠﻐﺖ ﻣﺒﻠﻎ ﺍﻟﻨﺴﺎﺀ.
ﺑﻴﺪ ﺃﻥ ﺍﻟﻨﻬﻰ ﰱ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ﻗﺮﻥ ﺑﺎﻻﺳﺘﺜﻨﺎﺀ ﻫﻜﺬﺍ }ﻭﻻﹶ ﻳﺒﺪﻳﻦ ﺯﹺﻧﺘﻬﻦ ﺇﹺﻻﱠ ﻣﺎ ﻇﹶﻬﺮ ﻣﻨﻬﺎ{ ﻭﰱ ﻫﺬﺍ ﺍﳌﻘﻄﻊ
ﻣﻦ ﺍﻵﻳﺔ ﺩﻻﻟﺘﺎﻥ :ﺇﺣﺪﺍﳘﺎ :ﻗﻄﻌﻴﺔ ﻻ ﺧﻼﻑ ﻓﻴﻬﺎ ﻭﻫﻰ ﺇﺧﻔﺎﺀ ﺍﻟﺰﻳﻨﺔ ﺇﻻ ﻋﻦ ﺍﻟﺰﻭﺝ ﻭﺍﶈﺎﺭﻡ ،ﻭﺍﻟﺜﺎﻧﻴﺔ:
ﺍﺣﺘﻤﺎﻟﻴﺔ ﻭﻫﻰ } :ﺇﹺﻻﱠ ﻣﺎ ﻇﹶﻬﺮ ﻣﻨﻬﺎ{ ﻓﺎﻻﺳﺘﺜﻨﺎﺀ ﻫﻨﺎ ﺻﺮﻳﺢ ﻋﻠﻰ ﺃﻥ ﺑﻌﺾ ﺍﻟﺰﻳﻨﺔ ﺟﺎﺋﺰ ﺇﻇﻬﺎﺭﻫﺎ ")(2
ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰱ ﻣﻘﺪﺍﺭ ﺍﻟﺰﻳﻨﺔ ﺍﻟﱴ ﻻ ﺣﺮﺝ ﰱ ﻇﻬﻮﺭﻫﺎ ﻛﻤﺎ ﻫﻮ ﻧﺺ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ.
ﻓﺬﻫﺐ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﺇﱃ ﺃﻥ ﺍﻟﺰﻳﻨﺔ ﺍﳌﺮﺧﺺ ﰱ ﻇﻬﻮﺭﻫﺎ ﻫﻰ ﺍﻟﺜﻴﺎﺏ ﺍﻟﱴ ﺗﺮﺗﺪﻳﻬﺎ ﺍﳌﺮﺃﺓ ﻭﻫﻮ ﻗﻮﻝ ﻋﺒﺪ ﺍﷲ
ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻣﻦ ﻭﺍﻓﻘﻪ(3).
ﺃﻣﺎ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱏ ﻓﻘﺪ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﻮﺍﺭﺩ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ﻭﻻﹶ ﻳﺒﺪﻳﻦ ﺯﹺﻧﺘﻬﻦ ﺇﹺﻻﱠ ﻣﺎ ﻇﹶﻬﺮ ﻣﻨﻬﺎ{
ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﲔ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ(4).
ﻭﻗﺪ ﺫﻛﺮ ﺍﳊﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻰ ﲨﻠﺔ ﻣﻦ ﺍﻵﺛﺎﺭ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ – ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻢ – ﻭﻋﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻣﺎ ﻳﺆﻛﺪ
ﺫﻟﻚ.
ﻓﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺇﹺﻻﱠ ﻣﺎ ﻇﹶﻬﺮ ﻣﻨﻬﺎ{ ﻗﺎﻝ :ﻭﺟﻬﻬﺎ ﻭﻛﻔﻬﺎ ﻭﺍﳋﺎﰎ ،ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﰱ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺇﹺﻻﱠ ﻣﺎ ﻇﹶﻬﺮ ﻣﻨﻬﺎ{ ﻗﺎﻝ :ﺍﻟﻜﺤﻞ ﻭﺍﳋﺎﰎ.
ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺇﹺﻻﱠ ﻣﺎ ﻇﹶﻬﺮ ﻣﻨﻬﺎ{ ﻗﺎﻝ :ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﺎﻥ(5).
ﻭﺃﺭﻯ -ﻭﺍﷲ ﺃﻋﻠﻢ – ﺃﻥ ﺭﺃﻯ ﺍﳉﻤﻬﻮﺭ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ،ﻷﻥ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﲔ ﳘﺎ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻯ ﻗﺪ ﺗﺘﺤﺮﺝ
ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﺳﺘﺪﺍﻣﺔ ﺳﺘﺮﻩ ،ﻭﳘﺎ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻯ ﺗﻜﺸﻔﻪ ﺍﳌﺮﺃﺓ ﰱ ﺍﻟﺼﻼﺓ ،ﻭﺍﳊﺞ ،ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻨﻜﺎﺡ.
ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱮ – ﺭﲪﻪ ﺍﷲ – " ﺇﻧﻪ ﳌﺎ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻣﻦ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﲔ ﻇﻬﻮﺭﳘﺎ ﻋﺎﺩﺓ ﻭﻋﺒﺎﺩﺓ،
ﻭﺫﻟﻚ ﰱ ﺍﻟﺼﻼﺓ ﻭﺍﳊﺞ ﻓﻴﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺭﺍﺟﻊ ﺇﻟﻴﻬﻤﺎ ")(1
) (1ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺍﻵﻳﺔ .31 /
) (2ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ.24
) (3ﺗﻔﺴﲑ ﺍﻟﺒﻴﻀﺎﻭﻯ ﺟـ 2ﺹ 121ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ – ﺑﺒﲑﻭﺕ ﺍﻷﻭﱃ 1420ﻫـ1999-ﻡ ،ﻭﺍﻧﻈﺮ ﺍﻟـﺪﺭ
ﺍﳌﻨﺸﻮﺭ ﺟـ 6ﺹ 180ﺍﻹﻣﺎﻡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻰ ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻷﻭﱃ 1403ﻫـ.1983-
) (4ﻛﻤﺎ ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﱃ ﺃﻥ ﲨﻴﻊ ﺍﳌﺮﺃﺓ ﻋﻮﺭﺓ ﺇﻻ ﻭﺟﻬﻬﺎ ﻭﻛﻔﻴﻬﺎ )ﺍﻧﻈـﺮ
ﺍﳌﻐﲎ /ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺟـ 2ﺹ ،184ﺍﻟﻔﻘﻪ ﺍﻟﻮﺍﺿﺢ ﺩ /ﳏﻤﺪ ﺑﻜﺮ ﺇﲰﺎﻋﻴﻞ ﺟـ1ﺹ 173ﻁ ﺩﺍﺭ ﺍﳌﻨﺎﺭ 1410ﻫــ-
1990ﻡ .ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ /ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳉﺰﻳﺮﻯ ﺟـ 1ﺹ 188ﻁ ﻣﻜﺘﺒﺔ ﺍﻹﳝﺎﻥ -ﺍﻷﻭﱃ 1419ﻫـ-
1999ﻡ (.
) (5ﺗﻔﺴﲑ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ /ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻰ ﺟـ 6ﺹ.180
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻰ ":ﺳﻮﻣﺢ ﺑﺎﻟﺰﻳﻨﺔ ﺍﻟﻈﺎﻫﺮﺓ ،ﻷﻥ ﺳﺘﺮﻫﺎ ﻓﻴﻪ ﺣﺮﺝ ،ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﻻ ﲡﺪ ﺑﺪﺍﹰ
ﻣﻦ ﻣﺰﺍﻭﻟﺔ ﺍﻷﺷﻴﺎﺀ ﺑﻴﺪﻫﺎ ﻭﻣﻦ ﺍﳊﺎﺟﺔ ﺇﱃ ﻛﺸﻒ ﻭﺟﻬﻬﺎ ﺧﺼﻮﺻﺎﹰ ﰱ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﶈﺎﻛﻤﺔ ﻭﺍﻟﻨﻜﺎﺡ ")(2
ﻭﻷﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﰱ ﺍﻵﻳﺔ } :ﺇﹺﻻﱠ ﻣﺎ ﻇﹶﻬﺮ ﻣﻨﻬﺎ{ ﺑﻌﺪ ﺍﻟﻨﻬﻰ ﻋﻦ ﺇﺑﺪﺍﺀ ﺍﻟﺰﻳﻨﺔ ﻓﺪﻝ ﻋﻠﻰ ﻧﻮﻉ ﻣﻦ ﺍﻟﺮﺧﺼﺔ
ﻭﺍﻟﺘﻴﺴﲑ ،ﻭﻇﻬﻮﺭ ﺍﻟﺮﺩﺍﺀ ﻭﺍﳊﺠﺎﺏ ﻭﻣﺎ ﺷﺎﻪ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ ﻟﻴﺲ ﻓﻴﻪ ﺷﺊ ﻣﻦ ﺍﻟﺮﺧﺼﺔ ﺃﻭ ﺍﻟﻴﺴﺮ
ﻭﺭﻓﻊ ﺍﳊﺮﺝ ،ﻷﻥ ﻇﻬﻮﺭﳘﺎ ﺃﻣﺮ ﺿﺮﻭﺭﻯ ﻭﻻ ﺣﻴﻠﺔ ﻓﻴﻪ ")(3
ﻭﻳﺴﺘﺄﻧﺲ ﻟﺬﻟﻚ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻵﺗﻴﺔ:
-1ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ – – tﻗﺎﻝ :ﺃﺭﺩﻑ ﺭﺳﻮﻝ ﺍﷲ ) (rﺍﻟﻔﻀﻞ ﺑﻦ ﻋﺒﺎﺱ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﺧﻠﻔﻪ ﻋﻠﻰ ﻋﺠﺰ
ﺭﺍﺣﻠﺘﻪ ،ﻭﻛﺎﻥ ﺍﻟﻔﻀﻞ ﺭﺟﻼﹰ ﻓﻮﻗﻒ ﺍﻟﻨﱮ ) (rﻟﻠﻨﺎﺱ ﻳﻔﺘﻴﻬﻢ ،ﻭﺃﻗﺒﻠﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﺧﺜﻌﻢ ﻭﺿﻴﺌﺔ ﺗﺴﺘﻔﱴ
ﺭﺳﻮﻝ ﺍﷲ ) ،(rﻓﻄﻔﻖ ﺍﻟﻔﻀﻞ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻭﺃﻋﺠﺒﻪ ﺣﺴﻨﻬﺎ ،ﻓﺎﻟﺘﻔﺖ ﺍﻟﻨﱮ ) (rﻭﺍﻟﻔﻀﻞ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ
ﻓﺄﺧﻠﻒ ﺑﻴﺪﻩ ﻓﺄﺧﺬ ﺑﺬﻗﻦ ﺍﻟﻔﻀﻞ ﻓﻌﺪﻝ ﻭﺟﻬﻪ ﻋﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ :ﺇﻥ ﻓﺮﻳﻀﺔ ﺍﷲ ﰱ
ﺍﳊﺞ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﺩﺭﻛﺖ ﺃﰉ ﺷﻴﺨﺎﹰ ﻛﺒﲑﺍﹰ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺘﻮﻯ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ ،ﻓﻬﻞ ﻳﻘﻀﻰ ﻋﻨﻪ ﺃﻥ ﺃﺣﺞ
ﻋﻨﻪ؟ ﻗﺎﻝ ":ﻧﻌﻢ ")(4
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ " :ﻭﰱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺳﺘﺮ ﺍﳌﺮﺃﺓ ﻭﺟﻬﻬﺎ ﻟﻴﺲ ﻓﺮﺿﺎﹰ ﻹﲨﺎﻋﻬﻢ ﻋﻠﻰ ﺃﻥ ﻟﻠﻤﺮﺃﺓ
ﺃﻥ ﺗﺒﺪﻯ ﻭﺟﻬﻬﺎ ﰱ ﺍﻟﺼﻼﺓ ﻭﻟﻮ ﺭﺁﻩ ﺍﻟﻐﺮﺑﺎﺀ ").(5
ﻭﺃﻣﺎ ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻔﻀﻼﺀ ":ﻟﻴﺲ ﰱ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﺎ ﻛﺎﻧﺖ ﻛﺎﺷﻔﺔ ﻋﻦ ﻭﺟﻬﻬﺎ ،ﻓﻤﺎ ﺃﺑﻌﺪ ﺍﻷﻗﻮﺍﻝ
ﻋﻦ ﺍﻟﺼﻮﺍﺏ ،ﺇﺫ ﻟﻮ ﱂ ﻳﻜﻦ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻤﻦ ﺃﻳﻦ ﻟﻠﺮﺍﻭﻯ ﺃﻥ ﻳﻌﺮﻓﻬﺎ ﺃﺎ ﺍﻣﺮﺃﺓ ﺣﺴﻨﺎﺀ ﻭﺿﻴﺌﺔ ﻭﻟﻮ ﻛﺎﻥ
ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻝ :ﻓﺈﱃ ﻣﺎﺫﺍ ﻛﺎﻥ ﻳﻨﻈﺮ ﺍﻟﻔﻀﻞ ﻭﻳﻜﺮﺭ ﺍﻟﻨﻈﺮ؟ ،ﻭﺍﳊﻖ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﻭﺿﺢ ﺍﻷﺩﻟﺔ
ﻭﺃﻗﻮﺍﻫﺎ ﻋﻠﻰ ﺃﻥ ﻭﺟﻪ ﺍﳌﺮﺃﺓ ﻟﻴﺲ ﺑﻌﻮﺭﺓ ،ﻷﻥ ﺍﻟﻘﺼﺔ ﻭﻗﻌﺖ ﰱ ﺁﺧﺮ ﺣﻴﺎﺗﻪ ) (rﻭﻋﻠﻰ ﻣﺸﻬﺪ ﻣﻨﻪ )(r
ﳑﺎ ﳚﻌﻞ ﺍﳊﻜﻢ ﺛﺎﺑﺘﺎﹰ ﳏﻜﻤﺎﹰ ")(7) (6
) (1ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱮ ﺟـ 7ﺹ.4621
) (2ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ /ﻷﰉ ﺣﺒﺎﻥ ﺍﻷﻧﺪﻟﺴﻰ ﺟـ 6ﺹ 447ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ – ﺍﻟﺜﺎﻧﻴﺔ 1398ﻫـ1978-ﻡ.
) (3ﻓﺘﺎﻭﻯ ﻣﻌﺎﺻﺮﺓ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺟـ 2ﺹ 319ﻁ ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ﺍﻟﺜﺎﻟﺜﺔ 1415ﻫـ1994-ﻡ.
) (4ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻯ ﰱ ﻛﺘﺎﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﺎﺏ " "2ﺟـ 11ﺹ 12ﺡ)) (6228ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ(.
) (5ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺟـ 11ﺹ.13
) (6ﺣﺠﺎﺏ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﰱ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺩ /ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱏ ﺹ 29ﻁ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻰ -ﺑﺒﲑﻭﺕ -
ﺍﻟﺜﺎﻣﻨﺔ 1407ﻫـ1987-ﻡ.
) (7ﻭﰱ ﺍﳊﺪﻳﺚ ﺩﻻﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﻏﺾ ﺍﻟﺒﺼﺮ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
-2ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺴﻨﺪﻩ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ " ﺃﻥ ﺍﻣﺮﺃﺓ ﺟﺎﺀﺕ ﺭﺳﻮﻝ ﺍﷲ )(r
ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺟﺌﺖ ﻷﻫﺐ ﻟﻚ ﻧﻔﺴﻰ ﻓﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ) ،(rﻓﺼﻌﺪ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻭﺻﻮﺑﻪ،
ﰒ ﻃﺄﻃﺄ ﺭﺃﺳﻪ ﻓﻠﻤﺎ ﺭﺃﺕ ﺍﳌﺮﺃﺓ ﺃﻧﻪ ﱂ ﻳﻘﺾ ﻓﻴﻬﺎ ﺷﻴﺌﺎﹰ ﺟﻠﺴﺖ ،ﻓﻘﺎﻡ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ
ﺍﷲ ﺇﻥ ﱂ ﻳﻜﻦ ﻟﻚ ﺎ ﺣﺎﺟﺔ ﻓﺰﻭﺟﻨﻴﻬﺎ ﻓﻘﺎﻝ ﻟﻪ ":ﻫﻞ ﻋﻨﺪﻙ ﻣﻦ ﺷﺊ؟" ﻓﻘﺎﻝ :ﻻ ﻭﺍﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ
ﻗﺎﻝ ":ﺍﺫﻫﺐ ﺇﱃ ﺃﻫﻠﻚ ﻓﺎﻧﻈﺮ ﻫﻞ ﲡﺪ ﺷﻴﺌﺎﹰ ﻓﺬﻫﺐ ﰒ ﺭﺟﻊ ﻓﻘﺎﻝ :ﻻ ﻭﺍﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﻭﺟﺪﺕ ﺷﻴﺌﺎﹰ
ﻗﺎﻝ " :ﺍﻧﻈﺮ ﻭﻟﻮ ﺧﺎﲤﺎﹰ ﻣﻦ ﺣﺪﻳﺪ ")(1
" ﻓﻠﻮ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺳﺎﻓﺮﺓ ﺍﻟﻮﺟﻪ ،ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻨﱮ ) (rﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ،ﻭﻳﻄﻴﻞ ﻓﻴﻬﺎ ﺍﻟﻨﻈﺮ ﺗﺼﻌﻴﺪﺍﹰ
ﻭﺗﺼﻮﻳﺒﺎﹰ.
ﻭﱂ ﻳﺮﺩ ﺃﺎ ﻓﻌﻠﺖ ﺫﻟﻚ ﻟﻠﺨﻄﺒﺔ ،ﰒ ﻏﻄﺖ ﻭﺟﻬﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ،ﺑﻞ ﻭﺭﺩ ﺃﺎ ﺟﻠﺴﺖ ﻛﻤﺎ ﺟﺎﺀﺕ ،ﻭﺭﺁﻫﺎ
ﺑﻌﺾ ﺍﳊﻀﻮﺭ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻄﻠﺐ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ) (rﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺇﻳﺎﻩ ")(2
-3ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﳍﺎ ﺩﻻﻟﺘﻬﺎ ﻫﻨﺎ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ " :ﺷﻬﺪﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ
) (rﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻓﺒﺪﺃ ﺑﺎﻟﺼﻼﺓ ﻗﺒﻞ ﺍﳋﻄﺒﺔ ﺑﻐﲑ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ ﰒ ﻗﺎﻡ ﻣﺘﻜﺌﺎﹰ ﻋﻠﻰ ﺑﻼﻝ ﻓﺄﻣﺮ ﺑﺘﻘﻮﻯ ﺍﷲ
ﻭﺣﺚ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﻭﻭﻋﻆ ﺍﻟﻨﺎﺱ ﻭﺫﻛﺮﻫﻢ ﰒ ﻣﻀﻰ ﺣﱴ ﺃﺗﻰ ﺍﻟﻨﺴﺎﺀ ،ﻓﻮﻋﻈﻬﻦ ﻭﺫﻛﺮﻫﻦ ،ﻓﻘﺎﻝ ":ﺗﺼﺪﻗﻦ
ﻓﺈﻥ ﺃﻛﺜﺮﻛﻦ ﺣﻄﺐ ﺟﻬﻨﻢ" ﻓﻘﺎﻣﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﺳﻄﺔ – ﺃﻯ ﻣﻦ ﺧﻴﺎﺭﻫﻦ – ﺍﻟﻨﺴﺎﺀ ﺳﻔﻌﺎﺀ – ﺳﻮﺍﺩ ﻣﺸﺮﺏ
ﲝﻤﺮﺓ – ﺍﳋﺪﻳﻦ ،ﻓﻘﺎﻟﺖ :ﱂ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ " :ﻷﻧﻜﻦ ﺗﻜﺜﺮﻥ ﺍﻟﺸﻜﺎﺓ – ﺍﻟﺸﻜﻮﻯ – ﻭﺗﻜﻔﺮﻥ ﺍﻟﻌﺸﲑ
" ﺃﻯ ﺍﻟﺰﻭﺝ " " ﻗﺎﻝ :ﻓﺠﻌﻠﻦ ﻳﺘﺼﺪﻗﻦ ﻣﻦ ﺣﻠﻴﻬﻦ ﻳﻠﻘﲔ ﰱ ﺛﻮﺏ ﺑﻼﻝ ﻣﻦ ﺃﻗﺮﻃﺘﻬﻦ ﻭﺧﻮﺍﲤﻬﻦ " )(3
" ﻓﻤﻦ ﺃﻳﻦ ﳉـﺎﺑﺮ – – tﺃﻥ ﻳﻌﺮﻑ ﺃـﺎ ﺳﻔﻌﺎﺀ ﺍﳋﺪﻳﻦ ﺇﺫﺍ ﻛـﺎﻥ ﻭﺟﻬﻬﺎ ﻣﻐﻄﻰ ﺑﺎﻟﻨﻘـﺎﺏ ")(4
")(4
ﺨﻤﺮﹺﻫﻦ ﻋﻠﹶﻰ ﺟﻴﻮﺑﹺﻬﹺﻦ (5) { ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﺩﻟﺖ ﻋﻠﻴﻪ
ﻋﻠﻰ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻓﻴﻤﺎ ﺑﻌﺪ} :ﻭﻟﹾﻴﻀﺮﹺﺑﻦ ﹺﺑ
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﻋﺪﻡ ﻭﺟﻮﺏ ﺳﺘﺮ ﺍﳌﺮﺃﺓ ﻟﻮﺟﻬﻬﺎ ﻷﻥ " ﺍﳋﻤﺮ " ﲨﻊ ﲬﺎﺭ ﻭﻫﻮ ﻣﺎ ﻳﻐﻄﻰ ﺑﻪ ﺍﻟﺮﺃﺱ،
ﻭ "ﺍﳉﻴﻮﺏ" ﲨﻊ "ﺍﳉﻴﺐ" ﻭﻫﻮ ﻣﻮﺿﻊ ﺍﻟﻘﻄﻊ ﻣﻦ ﺍﻟﺪﺭﻉ ﻭﺍﻟﻘﻤﻴﺺ ﻭﻫﻮ ﻣﻦ ﺍﳉﻮﺏ ﻭﻫﻮ ﺍﻟﻘﻄﻊ ﻓﺄﻣﺮ ﺍﷲ
) (1ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻯ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ ﺟــ 7ﺹ 94ﺡ)(5030
)ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ (.
) (2ﻓﺘﺎﻭﻯ ﻣﻌﺎﺻﺮﺓ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺟـ 2ﺹ.321
) (3ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰱ ﺻﺤﻴﺤﻪ ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺎ ﻣﻦ ﺃﺣﻜـﺎﻡ ﺟــ 2ﺹ603
ﺡ).(885
)(4ﻓﺘﺎﻭﻯ ﻣﻌﺎﺻﺮﺓ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺟـ2ﺹ.323
) (5ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺍﻵﻳﺔ .31 /
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺗﻌﺎﱃ ﺑﻠﹶﻰ ﺍﳋﻤﺎﺭ ﻋﻠﻰ ﺍﻟﻌﻨﻖ ﻭﺍﻟﺼﺪﺭ ،ﻓﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺳﺘﺮﳘﺎ ،ﻭﱂ ﻳﺄﻣﺮ ﺑﻠﺒﺴﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﻓﺪﻝ ﻋﻠﻰ
ﺃﻧﻪ ﻟﻴﺲ ﺑﻌﻮﺭﺓ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ " ﻓﺄﻣﺮﻫﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻀﺮﺏ ﺑﺎﳋﻤﺎﺭ ﻋﻠﻰ ﺍﳉﻴﻮﺏ ،ﻭﻫﺬﺍ
ﻧﺺ ﻋﻠﻰ ﺳﺘﺮ ﺍﻟﻌﻨﻖ ﻭﺍﻟﺼﺪﺭ ،ﻭﻓﻴﻪ ﻧﺺ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﻛﺸﻒ ﺍﻟﻮﺟﻪ ﻻ ﳝﻜﻦ ﻏﲑ ﺫﻟﻚ ")(1
ﻋﻠﻰ ﺃﻥ ﺃﻧﻪ ﻳﻨﺒﻐﻰ ﻣﺮﺍﻋﺎﺓ ﻣﺎ ﻳﻠﻰ:
-1ﺇﻥ ﻛﺸﻒ ﺍﻟﻮﺟـﻪ ﻻ ﻳﻌﲎ ﺃﻥ ﲤﻸﻩ ﺍﳌـﺮﺃﺓ ﺑﺎﻷﺻﺒﺎﻍ ﻭﺍﳌﺴﺎﺣﻴﻖ ،ﻭﻛﺸﻒ ﺍﻟﻴﺪﻳﻦ ﻻ ﻳﻌﲎ ﺃﻥ
ﺗﻄﻴﻞ ﺃﻇﻔﺎﺭﻫﺎ ﻭﺗﺼﺒﻴﻐﻬﺎ ﲟﺎ ﻳﺴﻤﻮﻧﻪ "ﺍﳌﺎﻧﻮﻛﲑ" ،ﻭﺇﳕﺎ ﲣﺮﺝ ﳏﺘﺸﻤﺔ ﻏﲑ ﻣﺘﱪﺟﺔ.
-2ﺇﻥ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﻭﺟﻮﺏ ﺍﻟﻨﻘﺎﺏ ﻻ ﻳﻌﲎ ﻋﺪﻡ ﺟﻮﺍﺯﻩ ،ﻓﻤﻦ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﻨﺘﻘﺐ ﻓﻼ ﺣﺮﺝ ﻋﻠﻴﻬﺎ ،ﺑﻞ
ﻗﺪ ﻳﺴﺘﺤﺐ ﳍﺎ ﺫﻟﻚ ﺇﺫﺍ ﻛـﺎﻧﺖ ﲨﻴﻠﺔ ﲣﺸﻰ ﺍﻻﻓﺘﺘﺎﻥ ،ﺑﻞ ﺫﻫﺐ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤـﺎﺀ ﺇﱃ ﻭﺟﻮﺏ
ﺫﻟﻚ ﻋﻠﻴﻬﺎ(2).
-3ﺃﻧﻪ ﻻ ﺗﻼﺯﻡ ﺑﲔ ﻛﺸﻒ ﺍﻟﻮﺟﻪ ﻭﺇﺑﺎﺣﺔ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ،ﻷﻥ ﻏﺾ ﺍﻟﺒﺼﺮ ﻭﺍﺟﺐ ﰱ ﺍﻹﺳﻼﻡ.
ﺨﻤﺮﹺﻫﻦ ﻋﻠﹶﻰ ﺟﻴﻮﺑﹺﻬﹺﻦ{
ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱏ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻭﻟﹾﻴﻀﺮﹺﺑﻦ ﹺﺑ
ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱮ ﰱ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ :ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻛﻦ ﰱ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺇﺫﺍ ﻏﻄﲔ ﺭﺅﻭﺳﻬﻦ
ﺑﺎﻷﲬﺮﺓ ﻭﻫﻰ ﺍﳌﻘﺎﻧﻊ ﺳﺪﻟﻨﻬﺎ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻈﻬﺮ ﻓﻴﺒﻘﻰ ﺍﻟﻨﺤﺮ ﻭﺍﻟﻌﻨﻖ ﻭﺍﻷﺫﻧﺎﻥ ﻻ ﺳﺘﺮ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺄﻣﺮ ﺍﷲ
ﺗﻌﺎﱃ ﺑﻞﱢ ﺍﳋﻤﺎﺭ ﻋﻠﻰ ﺍﳉﻴﻮﺏ ،ﻭﻫﻴﺌﺔ ﺫﻟﻚ ﺃﻥ ﺗﻀﺮﺏ ﺍﳌﺮﺃﺓ ﲞﻤﺎﺭﻫﺎ ﻋﻠﻰ ﺟﻴﺒﻬﺎ ﻟﺘﺴﺘﺮ ﺻﺪﺭﻫﺎ ")(3
ﺨﻤﺮﹺﻫﻦ ﻋﻠﹶﻰ ﺟﻴﻮﺑﹺﻬﹺﻦ { ﻳﻌﲎ ﺍﳌﻘﺎﻧﻊ
ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ – ﺭﲪﻪ ﺍﷲ – ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻭﻟﹾﻴﻀﺮﹺﺑﻦ ﹺﺑ
ﻳﻌﻤﻞ ﳍﺎ ﺿﻴﻘﺎﺕ ﺿﺎﺭﺑﺎﺕ ﻋﻠﻰ ﺻﺪﻭﺭﻫﻦ ﻟﺘﻮﺍﺭﻯ ﻣﺎ ﲢﺘﻬﺎ ﻣﻦ ﺻﺪﺭﻫﺎ ﻭﺗﺮﺍﺋﺒﻬﺎ ﻟﻴﺨﺎﻟﻔﻦ ﺷﻌﺎﺭ ﻧﺴﺎﺀ
ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺈﻦ ﱂ ﻳﻜﻦ ﻳﻔﻌﻠﻦ ﺫﻟﻚ ،ﺑﻞ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻣﻨﻬﻦ ﲤﺮ ﺑﲔ ﺍﻟﺮﺟﺎﻝ ﻣﺴﻔﺤﺔ ﺑﺼﺪﺭﻫﺎ ﻻ ﻳﻮﺍﺭﻳﻪ
ﺷﺊ ،ﻭﺭﲟﺎ ﺃﻇﻬﺮﺕ ﻋﻨﻘﻬﺎ ﻭﺫﻭﺍﺋﺐ ﺷﻌﺮﻫﺎ ﻭﺃﻗﺮﻃﺔ ﺁﺫﺍﺎ ﻓﺄﻣﺮ ﺍﷲ ﺍﳌﺆﻣﻨﺎﺕ ﺃﻥ ﻳﺴﺘﺮﻥ ﰱ ﻫﻴﺌﺎﻦ
ﻭﺃﺣﻮﺍﳍﻦ ")(4
ﻓﻬﻞ ﻳﻘﺎﻝ ﺑﻌﺪ ﻫﺬﺍ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﻓﻴﻪ ﺁﻳﺔ ﺗﺄﻣﺮ ﺑﺎﳊﺠﺎﺏ؟ ﺃﻟﻴﺴﺖ ﻫﺬﻩ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؟
)ﺏ(ﻗﺎﻝ ﺗﻌﺎﱃ} :ﻭﻗﹶﺮﻥﹶ ﻓﻰ ﺑﻴﻮﺗﻜﹸﻦ ﻭﻻﹶ ﺗﺒﺮﺟﻦ ﺗﺒ ﺮﺝ ﺍﻟﹾﺠﺎﻫﻠﻴﺔ ﺍﻷُﻭﻟﹶﻰ { )(5
) (1ﺣﺠﺎﺏ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ /ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱏ ﺹ.34 ،33
) (2ﻓﺘﺎﻭﻯ ﻣﻌﺎﺻﺮﺓ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺟـ 2ﺹ 329ﻭﻣﺎ ﺑﻌﺪﻫﺎ ،ﻭﻟﻠﻤﺰﻳﺪ ﰱ ﻗﻀﻴﺔ ﺍﳊﺠﺎﺏ ﺍﻧﻈﺮ ﺣﺠﺎﺏ ﺍﳌﺮﺃﺓ
ﻭﻟﺒﺎﺳﻬﺎ ﰱ ﺍﻟﺼﻼﺓ /ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺹ 21ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺑﺪﻭﻥ ﺑﻴﺎﻧﺎﺕ.
) (3ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱮ ﺟـ 7ﺹ.4622
) (4ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﺟـ 3ﺹ.292
) (5ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ .33 /
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﺎﺻﺔ ﺑﻨﺴﺎﺀ ﺍﻟﻨﱮ ) ،(rﻟﻜﻨﻬﺎ ﺗﺸﻤﻞ ﺑﻌﻤﻮﻣﻬﺎ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ ،ﻷﻥ ﺍﻟﻌﱪ ﺑﻌﻤﻮﻡ
ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ.
ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻘﺮﻃﱮ – ﺭﲪﻪ ﺍﷲ – ﰱ ﺗﻔﺴﲑﻩ ﳍﺬﻩ ﺍﻵﻳﺔ " :ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳋﻄﺎﺏ ﻟﻨﺴﺎﺀ
ﺍﻟﻨﱮ)ﺹ( ﻓﻘﺪ ﺩﺧﻞ ﻏﲑﻫﻦ ﰱ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﻭﱂ ﻳﺮﺩ ﺩﻟﻴﻞ ﳜﺺ ﲨﻴﻊ ﺍﻟﻨﺴﺎﺀ ﻛﻴﻒ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ
ﻃﺎﻓﺤﺔ ﺑﻠﺰﻭﻡ ﺍﻟﻨﺴﺎﺀ ﺑﻴﻮﻦ ﻭﺍﻹﻧﻜﻔﺎﻑ ﻋﻦ ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ ﺇﻻ ﻟﻀﺮﻭﺭﺓ " )(1
ﻭﻣﻦ ﰒ ﻳﺘﻀﺢ ﻟﻨﺎ ﺃﻥ ﺍﳋﻄﺎﺏ ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻮﺟﻪ ﻟﻨﺴﺎﺀ ﺍﻟﻨﱮ ) (rﺧﺎﺻﺔ ،ﻭﻟﻨﺴﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻋﺎﻣﺔ ،ﻭﺇﳕﺎ
ﺧﺺ ﻧﺴﺎﺀ ﺍﻟﻨﱮ ) (rﻫﻨﺎ ﺑﺎﻟﺬﻛﺮ ﻷﻦ ﺍﻟﻘﺪﻭﺓ ﻭﺍﻷﺳﻮﺓ ﺍﳊﺴﻨﺔ ﰱ ﺫﻟﻚ.
)ﺝ(ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺇﹺﺫﹶﺍ ﺳﺄﹶﻟﹾﺘﻤﻮﻫﻦ ﻣﺘﺎﻋﺎﹰ ﻓﹶﺎﺳﺄﹶﻟﹸﻮﻫﻦ ﻣﻦ ﻭﺭﺍﺀِ ﺣﺠﺎﺏﹴ ﺫﹶﻟﻜﹸﻢ ﹶﺃ ﹾﻃﻬﺮ ﻟﻘﹸﻠﹸﻮﺑﹺﻜﹸﻢ ﻭﻗﹸﻠﹸﻮﺑﹺﻬﹺﻦ{ َ
)(2
ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻨﻘﻴﻄﻰ ﰱ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ":ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻮﺍﺿﺢ ﻋﻠﻰ ﺃﻥ ﻭﺟﻮﺏ
ﺍﳊﺠﺎﺏ ﺣﻜﻢ ﻋﺎﻡ ﳉﻤﻴﻊ ﺍﻟﻨﺴﺎﺀ ،ﻻ ﺧﺎﺹ ﺑﺄﺯﻭﺍﺝ ﺍﻟﻨﱮ ) ،(rﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻞ ﺍﻟﻠﻔﻆ ﺧﺎﺻﺎ ﻦ ،ﻷﻥ
ﻋﻤﻮﻡ ﻋﻠﺘﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﻤﻮﻡ ﺍﳊﻜﻢ ﻓﻴﻪ ،ﻭﻣﺴﻠﻚ ﺍﻟﻌﻠﺔ ﺍﻟﺬﻯ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺫﹶﻟﻜﹸﻢ ﹶﺃ ﹾﻃﻬﺮ
ﻟﻘﹸﻠﹸﻮﺑﹺﻜﹸﻢ ﻭﻗﹸﻠﹸﻮﺑﹺﻬﹺﻦ {َﻫﻮ ﻋﻠﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻓﹶﺎﺳﺄﹶﻟﹸﻮﻫﻦ ﻣﻦ ﻭﺭﺍﺀِ ﺣﺠﺎﺏﹴ { ﻫﻮ ﺍﳌﺴﻠﻚ ﺍﳌﻌﺮﻭﻑ ﰱ
ﺍﻷﺻﻮﻝ ﲟﺴﻠﻚ ﺍﻹﳛﺎﺀ ﻭﺍﻟﺘﻨﺒﻴﻪ ،ﻭﺿﺎﺑﻂ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﺍﳌﻨﻄﺒﻖ ﻋﻠﻰ ﺟﺰﺋﻴﺎﺗﻪ ﻫﻮ ﺍﻥ ﻳﻘﺘﺮﻥ ﻭﺻﻒ ﲝﻜﻢ
ﺷﺮﻋﻰ ﻋﻠﻰ ﻭﺟﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻋﻠﺔ ﻟﺬﻟﻚ ﺍﳊﻜﻢ ﻟﻜﺎﻥ ﺍﻟﻜﻼﻡ ﻣﻌﻴﺒﺎ ﻋﻨﺪ ﺍﻟﻌﺎﺭﻓﲔ ،ﻓﻘﻮﻟﻪ
ﺗﻌﺎﱃ } :ﺫﹶﻟﻜﹸﻢ ﹶﺃ ﹾﻃﻬﺮ ﻟﻘﹸﻠﹸﻮﺑﹺﻜﹸﻢ ﻭﻗﹸﻠﹸﻮﺑﹺﻬﹺﻦ {َﻟـﻮ ﻟـﻢ ﻳﻜﻦ ﻋﻠـﺔ ﻟﻘـﻮﻟﻪ } :ﻓﹶﺎﺳﺄﹶﻟﹸﻮﻫﻦ ﻣﻦ ﻭﺭﺍﺀِ
ﺣﺠﺎﺏﹴ { ﻟﻜﺎﻥ ﺍﻟﻜﻼﻡ ﻣﻌﻴﺒﺎ ﻏﲑ ﻣﻨﺘﻈﻢ ﻋﻨﺪ ﺍﻟﻔﻄﻦ ﺍﻟﻌﺎﺭﻑ ،ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﳊﺠﺎﺏ ﻭﺍﺟﺐ ،ﺑﺪﻻﻟﺔ ﺍﻟﻘﺮﺁﻥ
ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻨﺴﺎﺀ " )(3
ﻭﻟﻌﻞ ﻣﺎ ﻳﺆﻛﺪ ﺃﻥ ﻛﻞ ﺃﻣﺮ ﺧﺎﺹ ﺑﻨﺴﺎﺀ ﺍﻟﻨﱮ ) (rﰱ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻳﻨﺪﺭﺝ ﲢﺘﻪ ﻏﲑﻫﻦ ﻣﻦ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺒﹺﻰ ﻗﹸﻞﹾ ﻷَ ﺯﻭﺍ ﹺﺟﻚ ﻭﺑﻨﺎﺗﻚ ﻭﻧﹺﺴﺎﺀِ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﻳﺪﻧﹺﲔ ﻋﻠﹶﻴﻬﹺﻦ ﻣـﻦ
ﷲ ﹶﻏﻔﹸﻮﺭﺍ ﺭﺣﻴﻤﺎ { )(4
ﺟﻼﹶﺑﹺﻴﺒﹺﻬﹺﻦ ﺫﹶﻟﻚ ﺃﹶﺩﻧﻰ ﺃﹶﻥﹾ ﻳﻌﺮﻓﹾﻦ ﻓﹶﻼﹶ ﻳﺆﺫﹶﻳﻦ ﻭﻛﹶﺎﻥﹶ ﺍ ُ
) (1ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱮ ﺟـ 8ﺹ .5261
) (2ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ 54 /
) (3ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴـﺎﻥ ﰱ ﺇﻳﻀـﺎﺡ ﺍﻟﻘـﺮﺁﻥ ﺑﺎﻟﻘـﺮﺁﻥ ﺹ 585 ،584ﻁ ﻣﻜﺘﺒﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺍﻟﻘﺎﻫﺮﺓ 1408ﻫــ-
1988ﻡ ،ﻭﺍﻧﻈـﺮ ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱮ ﺟـ 8ﺹ ،5309ﻭﺍﻧﻈـﺮ ﺗﻔﺴﲑ ﺳـﻮﺭﺓ ﺍﻟﻨـﻮﺭ /ﻷﰉ ﻋﺒـﺪ ﺍﷲ ﻣﺼـﻄﻔﻰ
ﺍﻟﻌﺪﻭﻯ ﺹ 190،191ﻁ ﻣﻜﺘﺒﺔ ﺍﻹﳝﺎﻥ ﺍﻷﻭﱃ 1419ﻫـ – 1999ﻡ.
) (4ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ .59 /
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺳﻴﺪ ﻗﻄﺐ ﰱ ﺗﻔﺴﲑﻩ ":ﺃﻣﺮ ﺍﷲ ﻧﺒﻴﻪ ) :(rﺃﻥ ﻳﺄﻣﺮ ﻧﺴﺎﺀﻩ ﻭﺑﻨﺎﺗﻪ ﻭﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ ﻋﺎﻣﺔ ﺇﺫﺍ
ﺧﺮﺟﻦ ﳊﺎﺟﺘﻬﻦ ﺃﻥ ﻳﻐﻄﲔ ﺃﺟﺴﺎﻣﻬﻦ ﻭﺭﺅﻭﺳﻬﻦ ﻭﺟﻴﻮﻦ – ﻭﻫﻰ ﻓﺘﺤﺔ ﺍﻟﺼﺪﺭ ﻣﻦ ﺍﻟﺜﻮﺏ – ﲜﻠﺒﺎﺏ
ﻛﺎﺱ ﻓﻴﻤﻴﺰﻫﻦ ﻫﺬﺍ ﺍﻟﺰﻯ ﻭﳚﻌﻠﻬﻦ ﰱ ﻣﺄﻣﻦ ﻋﻦ ﻣﻌﺎﺑﺜﺔ ﺍﻟﻔﺴﺎﻕ ،ﻓﺈﻥ ﻣﻌﺮﻓﺘﻬﻦ ﻭﺣﺸﻤﺘﻬﻦ ﻣﻌﺎﹰ ﺗﻠﻘﻴﺎﻥ
ﺍﳋﺠﻞ ﻭﺍﻟﺘﺤﺮﺝ ﰱ ﻧﻔﻮﺱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺘﺒﻌﻮﻥ ﺍﻟﻨﺴﺎﺀ ﳌﻌﺎﺑﺜﺘﻬﻦ ")(1
ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﳌﺮﺍﻏﻰ ﰱ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺫﹶﻟﻚ ﺃﹶﺩﻧﻰ ﺃﹶﻥﹾ ﻳﻌﺮﻓﹾﻦ ﻓﹶﻼﹶ ﻳﺆﺫﹶﻳﻦ (2) { ﺃﻯ " ﺫﻟﻚ ﺍﻟﺘﺴﺘﺮ
ﺃﻗﺮﺏ ﳌﻌﺮﻓﺘﻬﻦ ﺑﺎﻟﻌﻔﺔ ﻓﻼ ﻳﺘﻌﺮﺽ ﳍﻦ ﻭﻻ ﻳﻠﹾﻘﹶﻴﻦ ﻣﻜﺮﻭﻫﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﻳﺒﺔ ﺍﺣﺘﺮﺍﻣﺎ ﳍﻦ ﻣﻨﻬﻢ ،ﻓﺈﻥ ﺍﳌﺘﱪﺟﺔ
ﻣﻄﻤﻮﻉ ﻓﻴﻬﺎ ﻣﻨﻈﻮﺭ ﺇﻟﻴﻬﺎ ﻧﻈﺮﺓ ﺳﺨﺮﻳﺔ ﻭﺍﺳﺘﻬﺰﺍﺀ ﻛﻤﺎ ﻫﻮ ﻣﺸﺎﻫﺪ ﰱ ﻛﻞ ﻋﺼﺮ ﻭﻣﺼﺮ ،ﻭﻻ ﺳﻴﻤﺎ ﰱ
ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻯ ﺍﻧﺘﺸﺮﺕ ﻓﻴﻪ ﺍﳋﻼﻋﺔ ﻭﻛﺜﺮ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻔﺠﻮﺭ ")(3
ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻼ ﺣﺮﺝ ﻗﻂ ﰱ ﺇﺷﺮﺍﻙ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ ﻣﻊ ﻧﺴﺎﺀ ﺍﻟﻨﱮ ) (rﰱ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱴ ﺗﻘﺪﻡ ﺫﻛﺮﻫﺎ.
ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺒﺎﺭﻛﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺗﻔﻴﺪ ﻭﺟﻮﺏ ﺍﳊﺠﺎﺏ ﻋﻠﻰ ﺍﳌﺮﺃﺓ
ﺍﳌﺴﻠﻤﺔ ،ﻓﻜﻴﻒ ﻳﻘﺎﻝ ﺑﺄﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﻧﺺ ﻳﻠﺰﻡ ﺍﳌﺮﺃﺓ ﺍﳊﺠﺎﺏ؟!
ﺇﻥ ﻫﺬﺍ ﻟﻘﻮﻝ ﻣﺎ ﺃﺭﻳﺪ ﺑﻪ ﻭﺟﻪ ﺍﷲ ،ﻭﺇﳕﺎ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺃﺟﻞ ﻧﺸﺮ ﺍﻻﳓﺮﺍﻑ ﻭﺍﻟﻔﺴﺎﺩ ﰱ ﺍﺘﻤﻌﺎﺕ
ﺍﳌﺴﻠﻤﺔ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺗﻌﻴﺶ ﻓﻴﻪ ﺍﺘﻤﻌﺎﺕ ﺍﻟﻜﺎﻓﺮﺓ.
ﻓﻤﺎ ﺷﺮﻉ ﺍﷲ ﻋﺰ ﻭﺟﻞ – ﺍﳊﺠﺎﺏ ﺇﻻ ﺻﻴﺎﻧﺔ ﻟﻠﻤﺮﺃﺓ ﻋﻦ ﺍﻻﻣﺘﻬﺎﻥ ،ﻭﺗﻌﺮﻳﻔﺎ ﳍﺎ ﺣﱴ ﻻ ﻳﻨﺎﳍﺎ ﺍﻷﺫﻯ.
ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺍﳊﺠﺎﺏ ﻣﻔﺮﻭﺿﺎ – ﻛﻤﺎ ﺯﻋﻢ ﻗﺎﺳﻢ ﺃﻣﲔ ﻭﺃﺫﻧﺎﺑﻪ – ﰱ ﺷﺮﻋﻨﺎ ﺍﻹﺳﻼﻣﻰ " ﻟﺘﺠﺮﺩ ﻫﺬﺍ
ﺍﻹﺳﻼﻡ ﻣﻦ ﺛﻮﺏ ﻻﺯﻡ ﻟﻪ ﻫﻮ ﺍﻟﻔﻀﻴﻠﺔ ،ﻭﻣﺎ ﻧﺮﺍﻩ ﻣﻦ ﻓﻮﺿﻰ ﺯﻯ ﺍﳌﺮﺃﺓ ﺍﻟﻴﻮﻡ ﺇﻥ ﻫﻮ ﺇﻻ ﻣﻔﺴﺪﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ
ﳚﺐ ﺩﺭﺅﻫﺎ ،ﻷﻧﻪ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ،ﻭﺇﻻ ﻓﻜﻴﻒ ﺗﺮﺿﻰ ﺃﻣﻪ ﻟﻨﻔﺴﻬﺎ ﺃﻥ ﺗﻌﻴﺶ ﺑﻼ ﺧﻠﻖ ﺍﻧﺪﻓﺎﻋﺎﹰ
ﻭﺭﺍﺀ ﻣﺒﺎﺩﺉ ﺩﺧﻴﻠﺔ ﻋﻠﻴﻬﺎ ،ﱂ ﻳﻌﺮﻓﻬﺎ ﺗﺎﺭﳜﻬﺎ ،ﻭﻻ ﺃﻣﺮ ﺎ ﺩﻳﻨﻬﺎ ،ﻟﻘﺪ ﺃﻛﺜﺮﻭﺍ ﺍﻟﻜﻼﻡ ﺣﻮﻝ ﻫﺬﺍ ﺍﻷﺻﻞ
ﺍﻟﺮﺋﻴﺴﻰ ﻣﻦ ﺃﺻﻮﻝ ﺍﻷﺧﻼﻕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻫﺪﻣﻪ ﻓﻤﺎﺫﺍ ﻓﻌﻠﻮﺍ ﺑﻌﺪ ﺫﻟﻚ؟.
ﻟﻘﺪ ﺃﺿﺎﻋﻮﺍ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺣﻴﺎﺀﻫﺎ ﻭﻫﻮ ﺳﻴﺎﺝ ﻋﻔﺎﻓﻬﺎ ﻭﺭﻣﺰ ﺷﺮﻓﻬﺎ ")(4
ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺎﳊﺠﺎﺏ ﺭﻭﺣﺎﹰ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﻣﻦ ﺃﺟﻞ ﺻﻴﺎﻧﺔ ﺍﻷﻋﺮﺍﺽ ﻟﻜﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻋﻠﻰ
ﺍﻟﺴﻮﺍﺀ ،ﺑﻞ ﻟﻠﻤﺠﺘﻤﻊ ﻛﻠﻪ.
ﺍﻟﻘﻀﻴﺔ ﺍﳋﺎﻣﺴﺔ :ﺍﻻﺧﺘﻼﻁ
) (1ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ /ﺳﻴﺪ ﻗﻄﺐ ﺟـ 5ﺹ.2880
) (2ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ .59 /
) (3ﺗﻔﺴﲑ ﺍﳌﺮﺍﻏﻰ /ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻣﺼﻄﻔﻰ ﺍﳌﺮﺍﻏﻰ ﺟـ 22ﺹ 38ﻁ ﺍﳊﻠﱮ– ﻣﺼﺮ ﺍﳋﺎﻣﺴﺔ 1394ﻫـ1974-ﻡ.
) (4ﺍﻷﺧﺖ ﺍﳌﺴﻠﻤﺔ ﺃﺳﺎﺱ ﺍﺘﻤﻊ ﺍﻟﻔﺎﺿﻞ /ﳏﻤﻮﺩ ﺍﳉﻮﻫﺮﻯ ﺹ.40 ،39
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻣﻦ ﺃﺧﻄﺮ ﺍﻷﻣﻮﺭ ﺍﻟﱴ ﺣﺬﺭ ﺍﷲ ﻣﻨﻬﺎ ﺍﳌﺴﻠﻤﲔ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﳉﻨﺴﲔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ،ﺣﻴﺚ ﺇﻧﻪ ﻣﻦ ﺃﻛﱪ
ﺍﻷﺳﺒﺎﺏ ﺍﳌﻴﺴﺮﺓ ﻟﻠﻔﺎﺣﺸﺔ.
ﻭﻟﻜﻦ ﻳﺒﺪﻭﺍ ﺃﻥ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻯ ﻗﺪ ﺻﻨﻊ ﰱ ﺑﻼﺩﻧﺎ ﻗﻮﻣﺎﹰ ﻳﺼﻤﻮﻥ ﺁﺫﺍﻢ ﻋﻦ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﻳﺪﻋﻮﻧﻨﺎ
ﺇﱃ ﺃﻥ ﻧﺪﻉ ﻟﻠﻤﺮﺃﺓ ﺣﺒﻠﻬﺎ ﻋﻠﻰ ﻏﺎﺭﺎ ،ﺣﱴ ﺗﺜﺒﺖ ﻭﺟﻮﺩﻫﺎ ﻭﺗﱪﺯ ﺷﺨﺼﻴﺘﻬﺎ ،ﻭﺗﺴﺘﻤﺘﻊ ﲝﻴﺎﺎ ﻭﺃﻧﻮﺛﺘﻬﺎ
ﻣﺪﻋﲔ ﺃﻥ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﳉﻨﺴﲔ ﺳﻴﺨﻔﺖ ﺻﻮﺕ ﺍﻟﺸﻬﻮﺓ ،ﻭﳜﺒﻮ ﺟﺬﻭﺎ ﻭﻳﻔﺘﺮ ﺣﺪﺎ ،ﻭﳚﺪ ﻛﻞ ﻣﻦ
ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻟﺬﺗﻪ ﰱ ﳎﺮﺩ ﺍﻟﻠﻘﺎﺀ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﻟﻨﻈﺮ ﻭﺍﳊﺪﻳﺚ ،ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻤﺮﺍﻗﺼﺔ ﻫﻰ ﺿﺮﺏ
ﻣﻦ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻔﲎ ﺍﻟﺮﻓﻴﻊ ،ﺃﻣﺎ ﺍﳌﺘﻌﺔ ﺍﳊﺴﻴﺔ ﻓﻠﻦ ﻳﺼﺒﺢ ﳍﺎ ﻣﻜﺎﻥ ،ﺇﻧﻪ ﺍﻟﺘﺼﺮﻑ ﺍﻟﻨﻈﻴﻒ ﻟﻠﻄﺎﻗﺔ ﻻ ﻏﲑ،
ﻭﻛﺬﻟﻚ ﻳﻔﻌﻞ ﺍﻟﻐﺮﺑﻴﻮﻥ ﺍﳌﺘﻘﺪﻣﻮﻥ ﺑﻌﺪ ﺃﻥ ﻓﻜﻮﺍ ﻋﻘﺪﺓ ﺍﻟﻜﺒﺖ ﻭﺍﳊﺮﻣﺎﻥ.
ﻫﻜﺬﺍ ﻳﺪﻋﻰ ﺩﻋﺎﺓ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ،ﻭﺃﻧﺼﺎﺭ ﻧﻘﻞ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺇﱃ ﺍﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻜﻞ ﻣﺎ ﰱ ﺗﻠﻚ
ﺍﳊﻀﺎﺭﺓ ﻣﻦ ﺧﲑ ﻭﺷﺮ ،ﻭﺣﻠﻮ ﻭﻣﺮ ﻭﻣﺎ ﳝﺪﺡ ﻭﻣﺎ ﻳﻌﺎﺏ ﺃﻯ ﻗﺒﻮﻻﹰ ﻣﻄﻠﻘﺎﹰ ﻣﻦ ﻛﻞ ﻗﻴﺪ ﺃﻭ ﺷﺮﻁ ﻭﻋﻠﻰ
ﺭﺃﺱ ﻫﺆﻻﺀ ﺍﻟﺪﻛﺘﻮﺭ ﻃﻪ ﺣﺴﲔ ﺍﻟﺬﻯ ﺗﻮﱃ ﻛﱪ ﺍﻻﺧﺘﻼﻁ ﰱ ﻣﺼﺮ ،ﺣﻴﺚ ﺇﻧﻪ ﳌﺎ ﲤﻜﻦ ﻣﻦ ﺟﺎﻧﺐ ﻣﻦ
ﺍﻟﺴﻠﻄﺔ ﻭﺻﺎﺭ ﺻﺎﺣﺐ ﻧﻔﻮﺫ ﺳﺎﺭﻉ ﺇﱃ ﺗﻄﺒﻴﻖ ﻣﺬﻫﺒﻪ ﰱ ﻛﻞ ﻣﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﻳﺪﻩ ،ﻭﻣﻦ ﺫﻟﻚ ﺍﺧﺘﻼﻁ
ﺍﻟﺬﻛﻮﺭ ﺑﺎﻹﻧﺎﺙ ﻏﲑ ﻋﺎﺑﺊ ﲟﺎ ﻛﺎﻥ ﻳﺜﲑﻩ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ ﺣﻴﻨﺬﺍﻙ ﻣﻦ ﺳﺨﻂ ﻭﻧﻜﲑ(1).
ﻭﻫﺬﺍ ﻛﺎﺗﺐ ﻣﺴﻴﺤﻰ ﻛﺎﻥ ﻳﺴﻤﻰ :ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﺼﺮﻯ ﺑﻌﺪ ﺃﻥ ﻭﺻﻒ ﺳﻔﻮﺭ ﺍﳌﺮﺃﺓ ﻭﺗﱪﺟﻬﺎ ﰱ ﺍﻟﺸﺎﺭﻉ
ﻭﰱ ﺍﻷﻣﺎﻛﻦ ﺍﻟﻌﺎﻣﺔ ﺷﻦ ﲪﻠﺔ ﺷﻌﻮﺍﺀ ﻋﻠﻰ ﻋﺪﻡ ﲰﺎﺡ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺮﺃﺓ ﺑﺎﻻﺧﺘﻼﻁ ،ﻭﻋﺮﺽ ﺃﻓﻜﺎﺭﻩ ﰱ
ﻋﺒﺎﺭﺍﺕ ﻭﻗﺤﺔ ﺳﺎﻗﻄﺔ ،ﻭﺳﺨﺮ ﰱ ﺃﺛﻨﺎﺀ ﻣﻘﺎﻟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺷﺮﻳﻒ ﻣﻊ ﲡﺎﻫﻠﻪ ﺃﻧﻪ ﺣﺪﻳﺚ ،ﻷﻥ ﺍﻟﻜﺎﺗﺐ ﱂ
ﺗﻜﻦ ﺩﻋﻮﺗﻪ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻰ ﳎﺮﺩ ﺍﻻﺧﺘﻼﻁ ،ﺑﻞ ﺩﻋﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺡ ﻟﻠﺮﺟﻞ ﺑﺄﻥ ﳜﻠﻮ ﺑﺰﻭﺟﺔ ﺻﺪﻳﻘﻪ،
ﻭﻳﺴﺘﻤﺘﻊ ﺑﺎﳉﻠﻮﺱ ﻣﻌﻬﺎ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﺇﱃ ﺣﺪﻳﺜﻬﺎ " ﺑﻌﻴﺪ ﺑﻌﻴﺪ ﻟﻮﺣﺪﻳﻬﻢ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﺗﻐﲎ ﺃﻡ ﻛﻠﺜﻮﻡ "
ﻭﻫﺬﺍ ﺑﻌﺾ ﻣﺎ ﻗﺎﻟﻪ:
" ﺇﻧﻨﺎ ﱂ ﳔﻂ ﺑﻌﺪ ﺍﳋﻄﻮﺓ ﺍﳊﺎﲰﺔ ﰱ ﺳﺒﻴﻞ ﺗﻄﺒﻴﻖ ﺭﻭﺡ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺼﺮﻳﺔ – ﻳﻌﲎ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ –
ﻋﻠﻰ ﻋﺎﺩﺗﻨﺎ ﻭﺃﺧﻼﻗﻨﺎ ﻭﺃﺳﺎﻟﻴﺐ ﺣﻴﺎﺗﻨﺎ ،ﺇﻥ ﻧﺴﺎﺀﻧﺎ ﺍﻟﻌﺼﺮﻳﺎﺕ ﺍﳌﺘﻌﻠﻤﺎﺕ ﺍﻟﻠﻮﺍﺗﻰ ﻳﻄﺎﻟﻌﻨﺎ ﺍﻟﺼﺤﻒ ﻭﻳﻘﺮﺃﻭﻥ
ﺍﻟﻘﺼﺺ ﻭﻳﻐﺸﲔ ﺍﳌﺴﺮﺡ ﻭﺩﻭﺭ ﺍﻟﺴﻴﻨﻤﺎ ﻣﺎ ﻳﺰﺍﻝ ﳛﺎﻝ ﺑﻴﻨﻬﻦ ﻭﺑﲔ ﺍﻟﻈﻬﻮﺭ ﰱ ﺍﺘﻤﻌﺎﺕ ﺃﻣﺎﻡ ﺭﺟﻞ ﻏﺮﻳﺐ.
ﻭﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻚ ﺃﺻﺒﺤﺖ ﺗﺮﻯ ﺍﻣﺮﺃﺓ ﺻﺪﻳﻘﻚ ﺍﻟﺴﺎﻓﺮﺓ ﰱ ﺍﻟﺸﺎﺭﻉ ﻭﰱ ﺍﶈﻞ ﺍﻟﺘﺠﺎﺭﻯ ﻭﰱ ﺩﺍﺭ
ﺍﳌﺴﺮﺡ ﻭﺍﻟﺴﻴﻨﻤﺎ ..ﺃﺻﺒﺤﺖ ﺗﺮﺍﻫﺎ ﰱ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻭﺗﻌﺠﺐ ﺎ ﻭﻟﻜﻨﻚ ﻣﱴ ﺃﺭﺩﺕ ﺬﻳﺐ ﻋﻮﺍﻃﻔﻚ،
ﻭﺻﻘﻞ ﺇﺣﺴﺎﺳﺎﺗﻚ ﻭﻣﺸﺎﻋﺮﻙ ﺑﺎﳉﻠﻮﺱ ﺇﻟﻴﻬﺎ ﻭﺍﻟﺘﺤﺪﺙ ﻣﻌﻬﺎ ﺣﻴﻞ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻬﺎ ﻭﺍﺗﺴﻤﺖ ﺑﻔﺴﺎﺩ ﺍﻟﻨﻴﺔ
ﻭﺳﻮﺀ ﺍﻟﻘﺼﺪ؟!
) (1ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ .94
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﰒ ﻳﻨﺘﻬﻰ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﻟﺴﺨﺮﻳﺔ ﻣﻦ ﺣﺪﻳﺚ ﺷﺮﻳﻒ ﻫﻮ ﻗﻮﻟﻪ ) ":(rﻻ ﳜﻠﻮﻥ ﺭﺟﻞ ﺑﺎﻣﺮﺃﺓ ﻓﺈﻥ ﺛﺎﻟﺜﻬﻤﺎ
ﺍﻟﺸﻴﻄﺎﻥ ") (1ﻭﻳﺮﻣﻰ ﻋﺼﺮ ﺍﻹﺳﻼﻡ ﺍﻷﻭﻝ ﺑﺎﳉﻬﻞ ﻓﻴﻘﻮﻝ ﺩﺍﻋﻴﺎﹰ ﺍﳌﺼﺮﻳﲔ ﺇﱃ ﻧﺒﺬ ﺍﻋﺘﻘﺎﺩ ﳐﻄﺊ ﻋﻨﺪﻫﻢ:
ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺸﺮﻗﻰ ﺍﻟﺸﺎﺋﻊ ﺑﺄﻥ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻣﱴ ﺍﻟﺘﻘﻴﺎ – ﺃﻯ ﻣﻨﻔﺮﺩﻳﻦ – ﻓﻼﺑﺪ ﺃﻥ ﻳﻨﻬﺾ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻴﻨﻬﻤﺎ،
ﻭﻳﻨﻔﺚ ﰱ ﻧﻔﺴﻴﻬﻤﺎ ﲰﻮﻡ ﺍﻟﺮﺫﻳﻠﺔ ﻭﺍﻟﺸﺮ؟ ﻫﺬﺍ ﻫﻮ ﺳﺮ ﺗﺄﺧﺮﻧﺎ ﻭﻫﻮ ﻣﻦ ﺑﻘﺎﻳﺎ ﻋﺼﻮﺭ ﺍﳉﻬﻞ ﻭﺍﻟﺘﺨﻠﻒ
ﻭﺍﻟﻈﻼﻡ ،ﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻜﺎﺗﺐ ﺍﳌﺴﻴﺤﻰ )(2
ﻭﻟﻮ ﺗﺮﻛﻨﺎ ﻫﺬﺍ ﺍﻟﻜﺎﺗﺐ ﺟﺎﻧﺒﺎﹰ ﻭﺫﻫﺒﻨﺎ ﻧﺴﺘﻘﺼﻰ ﻣﺎ ﻗﺎﻟﻪ ﻗﺎﺳﻢ ﺃﻣﲔ ﰱ ﺷﺄﻥ ﺍﻻﺧﺘﻼﻁ ﺳﻨﺠﺪﻩ ﻳﺸﻴﺪ
ﺑﺎﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺑﲔ ﺳﺒﺐ ﺇﻋﺠﺎﺑﻪ ﺬﻩ ﺍﳊﻀﺎﺭﺓ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺷﺪﺓ ﺍﻻﺧﺘﻼﻁ:
ﻓﻴﻘﻮﻝ ":ﻭﺍﻟﺘﺠﺎﺭﺏ ﺗﺮﺷﺪ ﺃﻥ ﺍﻹﻃﻼﻕ ﺃﺩﱏ ﺑﺎﻟﻨﺴﺎﺀ ﺇﱃ ﺍﻟﻌﻔﺔ ﻣﻦ ﺍﳊﺠﺎﺏ ،ﻓﻤﻦ ﺍﳌﹸﺸﺎﻫﺪ ﺍﻟﺬﻯ ﻻ ﺟﺪﺍﻝ
ﻓﻴﻪ ﺃﻥ ﻧﺴﺎﺀ ﺃﻣﺮﻳﻜﺎ ﻭﻫﻦ ﺃﻛﺜﺮ ﻧﺴﺎﺀ ﺍﻷﺭﺽ ﲤﺘﻌﺎﹰ ﺑﺎﳊﺮﻳﺔ ﻭﻫﻦ ﺃﻛﺜﺮ ﺍﺧﺘﻼﻁ ،ﺣﱴ ﺇﻥ ﺍﻟﺒﻨﺎﺕ ﰱ ﺻﺒﺎﻫﻦ
ﻳﺘﻌﻠﻤﻦ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ ﰱ ﻣﺪﺭﺳﺔ ﻭﺍﺣﺪﺓ ،ﻓﺘﻘﻌﺪ ﺍﻟﺒﻨﺖ ﲜﺎﻧﺐ ﺍﻟﺼﱮ ﻟﺘﺘﻠﻘﻰ ﺍﻟﻌﻠﻮﻡ ،ﻭﻣﻊ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﳌﻄﻠﻌﻮﻥ
ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺃﻣﺮﻳﻜﺎ ﺇﻥ ﻧﺴﺎﺀﻫﺎ ﺃﺣﻔﻆ ﻟﻸﻋﺮﺍﺽ ﻭﺃﻗﻮﻡ ﺃﺧﻼﻗﺎﹰ ﻣﻦ ﻏﲑﻫﻦ ﻭﻳﻨﺴﺒﻮﻥ ﺻﻼﺣﻬﻦ ﺇﱃ ﺷﺪﺓ
ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﻟﺼﻨﻔﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﰱ ﲨﻴﻊ ﺃﺩﻭﺍﺭ ﺍﳊﻴﺎﺓ ")(3
ﻭﻳﻘﻮﻝ ﰱ ﻣﻮﺿﻊ ﺃﺧﺮ " ﺇﻥ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﲣﺎﻟﻂ ﺍﻟﺮﺟﺎﻝ ﺗﻜﻮﻥ ﺃﺑﻌﺪ ﻋﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻴﺌﺔ ﻣﻦ ﺍﳌﺮﺃﺓ ﺍﶈﺒﻮﺑﺔ "
)(4
ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ:
ﺇﻥ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﳉﻨﺴﲔ "ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ" ﻣﻦ ﺃﺧﻄﺮ ﺍﻷﻣﻮﺭ ﺍﻟﱴ ﺣﺬﺭ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﺎ ﺍﳌﺴﻠﻤﲔ ،ﻷﻧﻪ ﻣﻦ
ﺃﻛﱪ ﺍﻟﺪﻭﺍﻋﻰ ﺍﳌﻴﺴﺮﺓ ﻟﻠﻔﺎﺣﺸﺔ ،ﺍﻟﺪﺍﻋﻴﺔ ﻟﻠﻔﺠﻮﺭ ﻭﺍﻻﳓﺮﺍﻑ.
ﻭﳍﺬﺍ ﻰ ﺍﻹﺳﻼﻡ ﻋﻦ ﻛﻞ ﻣﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺆﺩﻯ ﺇﱃ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻁ ﺍﻟﺴﺎﻓﺮ ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻹﺳﻼﻡ ﻰ
ﻋﻦ ﺳﻔﺮ ﺍﳌﺮﺃﺓ ﺃﻳﺎﹰ ﻛﺎﻥ ﻧﻮﻋﻪ ﺇﻻ ﻣﻊ ﳏﺮﻡ ﳍﻤﺎ ﻛﺎﻻﺑﻦ ﻭﺍﻟﺰﻭﺝ ﻭﺍﻟﻌﻢ ﻭﻏﲑﻫﻢ ﻣﻦ ﺫﻭﻯ ﺭﲪﻬﺎ.
ﻓﻌﻦ ﺃﰉ ﻫﺮﻳﺮﺓ – – tﻋﻦ ﺍﻟﻨﱮ ) (rﻗﺎﻝ " :ﻻ ﳛﻞ ﻻﻣﺮﺃﺓ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺃﻥ ﺗﺴﺎﻓﺮ ﻳﻮﻡ
ﻭﻟﻴﻠﺔ ﺇﻻ ﻣﻊ ﺫﻯ ﳏﺮﻡ ﻋﻠﻴﻬﺎ ")(5
) (1ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰱ ﻣﺴﻨﺪﻩ ﺟـ 1ﺹ.26
) (2ﺍﻧﻈﺮ ﻣﻼﻣﺢ ﺍﺘﻤﻊ ﺍﻹﺳﻼﻣﻰ ﺍﻟﺬﻯ ﻧﻨﺸﺪﻩ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺹ ،376ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﺍﳌﻐﲎ ﺹ49
– .51
) (3ﻧﻘﻼﹰ ﻣﻦ ﺍﻷﻣﻮﻣﺔ /ﳏﻤﺪ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺍﻟﺰﻋﺒﻼﻭﻯ ﺹ 90ﻁ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻁ ﺍﻟﺜﺎﻧﻴﺔ 1406ﻫـ1985-ﻡ.
) (4ﻗﺎﺳﻢ ﺃﻣﲔ ﻭﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﺩ /ﳏﻤﺪ ﻋﻤﺎﺭﺓ ﺹ .53
) (5ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰱ ﻣﺴﻨﺪﻩ ﺟـ 4ﺹ.251
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﻗﺪ ﺑﻠﻎ ﻣﻦ ﺗﺸﺪﻳﺪ ﺍﻟﻨﱮ ) (rﰱ ﺫﻟﻚ ﺃﻥ ﻣﻨﻊ ﺭﺟﻼﹰ ﻣﻦ ﺍﳋﺮﻭﺝ ﻟﻠﺠﻬﺎﺩ ﻭﻗﺪ ﺧﺮﺟﺖ ﺍﻣﺮﺃﺗﻪ ﻟﻠﺤﺞ
ﻭﻟﻴﺲ ﻣﻌﻬﺎ ﳏﺮﻡ.
ﻓﻌﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﺒﺎﺱ – ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ – ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ) (rﻗﺎﻝ " :ﻻ ﳜﻠﻮﻥ ﺭﺟﻞ ﺑﺎﻣﺮﺃﺓ ﺇﻻ
ﻭﻣﻌﻬﻤﺎ ﺫﻭ ﳏﺮﻡ ،ﻭﻻ ﺗﺴﺎﻓﺮ ﺇﻻ ﻣﻊ ﺫﻯ ﳏﺮﻡ ،ﻓﻘﺎﻡ ﺭﺟﻞ ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺍﻣﺮﺃﺗﻰ ﺧﺮﺟﺖ ﺣﺎﺟﺔ،
ﻭﺇﱏ ﻛﺘﺒﺖ ﰱ ﻏﺰﻭﺓ ﻛﺬﺍ ﻭﻛﺬﺍ ﻗﺎﻝ ":ﺍﻧﻄﻠﻖ ﻓﺤﺞ ﻣﻊ ﺍﻣﺮﺃﺗﻚ ")(1
ﻭﺇﳕﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺸﺪﺩ ﻣﻦ ﺍﻟﻨﱮ ) (rﰱ ﺍﻟﻨﻬﻰ ﻋﻦ ﺳﻔﺮ ﺍﳌﺮﺃﺓ ﻭﺣﺪﻫﺎ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻬﺎ ﳏﺮﻡ ،ﻷﺎ
" ﻋﻮﺭﺓ ،ﻓﻼ ﳛﻖ ﻷﻯ ﺇﻧﺴﺎﻥ ﻏﲑ ﺫﻭﻯ ﺍﶈﺎﺭﻡ ﺍﻟﺬﻳﻦ ﺣﺪﺩﻫﻢ ﺍﷲ ﰱ ﻛﺘﺎﺑﻪ ﺃﻥ ﳛﺘﻚ ﺎ ﺃﻭ ﻳﻄﻠﻊ ﻋﻠﻴﻬﺎ،
ﻓﻘﺪ ﺗﻀﻄﺮﻫﺎ ﻇﺮﻭﻑ ﺍﻟﺴﻔﺮ ﻭﻣﺘﺎﻋﺒﻪ ﻭﻃﻮﻝ ﺍﳌﺴﺎﻓﺔ ﻭﻧﻮﻋﻴﺔ ﺍﻟﻮﺳﻴﻠﺔ ﺇﱃ ﻋﻮﺍﺭﺽ ﻣﺘﻌﺪﺩﺓ ﻛﺎﳊﻮﺍﺩﺙ ﺃﻭ
ﺍﳌﺮﺽ ﻭﺧﻼﻓﻬﻤﺎ ،ﻓﺘﺠﺪ ﻣﻦ ﻳﻌﻄﻒ ﻋﻠﻴﻬﺎ ﻭﻳﺴﺘﺮ ﻣﺎ ﻇﻬﺮ ﻣﻦ ﺟﺴﻤﻬﺎ ﺃﻭ ﺗﻔﻀﻰ ﺇﻟﻴﻪ ﲟﺎ ﻳﺆﺭﻗﻬﺎ ﳑﺎ ﲢﺮﺹ
ﻋﻠﻰ ﻛﺘﻤﺎﻧﻪ ﻋﻦ ﺍﻟﻐﺮﺑﺎﺀ ").(2
ﻛﻤﺎ ﺷﺪﺩ ﺍﻹﺳﻼﻡ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﰱ ﻣﻨﻊ ﺍﻷﻗﺎﺭﺏ – ﻏﲑ ﺍﶈﺎﺭﻡ – ﻣﻦ ﺍﻻﺧﺘﻼﻁ ﺑﺎﳌﺮﺃﺓ ﺍﻷﺟﻨﺒﻴﺔ ﻋﻨﻬﻢ "
ﻷﻥ ﻃﺒﻴﻌﺔ ﺍﻷﻗﺎﺭﺏ ﻭﺍﻟﺼﻠﺔ ﺑﻴﻨﻬﻢ ﺗﻘﺘﻀﻰ ﻛﺜﺮﺓ ﺍﻻﺧﺘﻼﻁ ﻭﺍﻻﺗﺼﺎﻝ ،ﺃﻯ ﺑﺎﺧﺘﻼﻁ ﺍﻟﺮﺟﺎﻝ ﺍﻷﻗﺎﺭﺏ ﻣﻊ
ﺍﻟﻨﺴﺎﺀ ﺍﻟﻘﺮﻳﺒﺎﺕ ﺟﺎﻋﻠﲔ ﺻﻠﺔ ﺍﻟﻘﺮﰉ ﻭﺳﻴﻠﺔ ﻭﻋﻨﺪﻣﺎ ﳛﺼﻞ ﺍﻻﺗﺼﺎﻝ ﻟﻴﻼﹰ ﺃﻭ ﺎﺭﺍﹰ ﳊﺎﺟﺔ ﺃﻭ ﺩﻭﳕﺎ ﺣﺎﺟﺔ،
ﻓﺈﻧﻪ ﻗﺪ ﻳﻔﻀﻰ ﺇﱃ ﻧﺰﻉ ﺟﻠﺒﺎﺏ ﺍﳊﻴﺎﺀ ،ﰒ ﳚﺮ ﰱ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﻣﺎ ﻻ ﲢﻤﺪ ﻋﻘﺒﺎﻩ ﻣﺜﻞ ﻗﻄﻊ ﺍﻟﺮﺣﻢ ،ﺃﻭ
ﺍﻟﻄﻼﻕ ،ﺃﻭ ﺍﻟﻈﻨﻮﻥ ﺍﻟﺴﻴﺌﺔ " ﻭﻟﺬﺍ ﻧﺮﻯ ﺍﻟﺮﺳﻮﻝ ) (rﳌﺎ ﺳﺌﻞ ﻋﻦ ﺩﺧﻮﻝ ﺍﳊﻤﻮ ﺍﻟﺬﻯ ﻫﻮ ﺃﺧﻮ ﺍﻟﺰﻭﺝ ﺃﻭ
ﻗﺮﻳﺒﻪ ﻗﺎﻝ " :ﺍﳊﻤﻮ ﺍﳌﻮﺕ ") (3ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳊﻤﻮ ﻫﻮ ﺃﺧﻮ ﺍﻟﺰﻭﺝ ﻭﻣﺎ ﺷﺎﻪ ﰱ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻋﺘﱪ ﺩﺧﻮﻟﻪ ﻋﻠﻰ
ﺍﳌﺮﺃﺓ ﻭﺍﺧﺘﻼﺅﻩ ﺎ ﻣﻦ ﻏﲑ ﳏﺮﻡ ﻏﲑ ﺟﺎﺋﺰ ﰱ ﺍﻹﺳﻼﻡ ،ﻓﺈﻥ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻻﺧﺘﻼﻁ ﺑﺎﻟﺮﺟﺎﻝ ﺍﻷﺟﺎﻧﺐ ﺁﻛﺪ
ﻭﺃﻟﺰﻡ ")(4
) (1ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰱ ﺻﺤﻴﺤﻪ ﻛﺘﺎﺏ ﺍﳊﺞ ﺑﺎﺏ ﺳﻔﺮﺍ ﺍﳌﺮﺃﺓ ﻣﻊ ﳏﺮﻡ ﻭﻏﲑﻩ ﺟـ 2ﺹ 978ﺡ).(1341
) (2ﲪﺎﻳﺔ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺮﺃﺓ ﺩ /ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﺍﻟﺸﻮﻳﻌﺮ ﺹ.52
) (3ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰱ ﺻﺤﻴﺤﻪ ﻛﺘﺎﺏ ﺍﻟﺴﻼﻡ ﺑﺎﺏ ﲢﺮﱘ ﺍﳋﻠﻮﺓ ﺑﺎﻷﺟﻨﺒﻴﺔ ﻭﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻬـﺎ ﺟــ 4ﺹ1711
ﺡ).(2172
) (4ﲪﺎﻳﺔ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺮﺃﺓ ﺩ /ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﺍﻟﺸﻮﻳﻌﺮ ﺹ ،55ﻭﺍﻧﻈﺮ ﻓﺘﺎﻭﻯ ﻣﻌﺎﺻﺮﺓ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿـﺎﻭﻯ ﺟــ2
ﺹ 286ﻁ ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ﺍﻟﺜﺎﻟﺜﺔ 1415ﻫـ1994-ﻡ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﺣﱴ ﰱ ﳎﺎﻝ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱴ ﺗﺮﺗﺒﻂ ﻓﻴﻬﺎ ﺍﻟﻨﻔﻮﺱ ﲞﺎﻟﻘﻬﺎ ﻰ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ،
ﻓﺠﻌﻞ ﺻﻔﻮﻑ ﺍﻟﻨﺴﺎﺀ ﰱ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺣﻀﺮﺎ ﺧﻠﻒ ﺻﻔﻮﻑ ﺍﻟﺮﺟﺎﻝ ﻭﰱ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻨﱮ ) " :(rﺧﲑ
ﺻﻔﻮﻑ ﺍﻟﺮﺟﺎﻝ ﺃﻭﳍﺎ ﻭﺷﺮﻫﺎ ﺁﺧﺮﻫﺎ ،ﻭﺧﲑ ﺻﻔﻮﻑ ﺍﻟﻨﺴﺎﺀ ﺁﺧﺮﻫﺎ ﻭﺷﺮﻫﺎ ﺃﻭﳍﺎ ")(1
ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻯ – ﺭﲪﻪ ﺍﷲ – ":ﻭﺇﳕﺎ ﻓﻀﻞ ﺁﺧﺮ ﺻﻔﻮﻑ ﺍﻟﻨﺴﺎﺀ ﺍﳊﺎﺿﺮﺍﺕ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﻟﺒﻌﺪﻫﻦ ﻋﻦ
ﳐﺎﻟﻄﺔ ﺍﻟﺮﺟﺎﻝ ﻭﺭﺅﻳﺘﻬﻢ ﻭﺗﻌﻠﻖ ﺍﻟﻘﻠﺐ ﻢ ﻋﻨﺪ ﺭﺅﻳﺔ ﺣﺮﻛﺎﻢ ﻭﲰﺎﻉ ﻛﻼﻣﻬﻢ ﻭﳓﻮ ﺫﻟﻚ ،ﻭﺫﻡ ﺃﻭﻝ
ﺍﻟﺼﻔﻮﻑ ﻟﻌﻜﺲ ﺫﻟﻚ ")(2
ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﻰ ﻋﻦ ﺍﻻﺧﺘﻼﻁ ﰱ ﳎﺎﻝ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﱴ ﺗﻜﻮﻥ ﺍﻟﻨﻔﻮﺱ ﻓﻴﻬﺎ ﻣﺮﺗﺒﻄﺔ ﺑﺎﷲ ،ﻓﻤﻦ ﺑﺎﺏ
ﺃﻭﱃ ﺃﻻ ﻳﺒﻴﺢ ﺍﻹﺳﻼﻡ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﳉﻨﺴﲔ ﰱ ﺍﻟﻨﻮﺍﺩﻯ ﻭﺍﳌﺪﺍﺭﺱ ﻭﺍﳌﻌﺎﻫﺪ ﻭﺍﻟﻜﻠﻴﺎﺕ …ﺇﱁ ﺣﻴﺚ
ﺗﻜﻮﻥ ﺍﻟﻨﻔﻮﺱ ﻣﻬﻴﺄﺓ ﻟﻠﻤﻌﺼﻴﺔ ﻭﺍﻻﳓﺮﺍﻑ ﰱ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ.
ﻫﺬﺍ ﻫﻮ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ،ﺃﻻ ﲣﺘﻠﻂ ﺍﳌﺮﺃﺓ ﲟﺠﺘﻤﻊ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺟﺎﻧﺐ ،ﻭﻫﻮ ﰱ ﺣﻜﻤﻪ ﻫﺬﺍ ﳛﻤﻰ ﺍﳌﺮﺃﺓ
ﻭﳛﻔﻆ ﻋﻠﻴﻬﺎ ﺣﻴﺎﺀﻫﺎ ﻭﻋﻔﺎﻓﻬﺎ ﺑﺎﻟﺒﻌﺪ ﻋﻦ ﻋﻮﺍﻣﻞ ﺍﻻﳓﺮﺍﻑ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻳﺼﻮﻥ ﻋﺮﺿﻬﺎ
ﻣﻦ ﺃﻟﺴﻨﺔ ﺍﳌﻔﺘﺮﻳﻦ ﺍﳌﺮﺟﻔﲔ.
ﺑﻴﺪ ﺃﻥ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻯ ﻗﺪ ﺻﻨﻊ ﰱ ﺑﻼﺩﻧﺎ ﻗﻮﻣﺎﹰ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻦ ﻛﻠﻤﺎﺕ ﺭﺟﺎﻝ ﺍﻟﻐﺮﺏ ﺃﻛﺜﺮ ﳑﺎ ﻳﺴﺘﻔﻴﺪﻭﻥ
ﻣﻦ ﻛﻼﻡ ﺍﷲ ﻭﻛﻼﻡ ﺭﺳﻮﻝ ﺍﷲ ) (rﻓﺮﺍﺣﻮﺍ ﻳﻨﺎﺩﻭﻥ ﺑﺎﻻﺧﺘﻼﻁ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﻋﻠﻴﻪ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ.
ﻭﻟﻜﻦ ﻣﺎ ﻫﻮ ﻣﻮﻗﻒ ﺣﻀﺎﺭﺓ ﺍﻟﻐﺮﺏ ﺍﻟﱴ ﺍﲣﺬﺕ ﻣﻦ ﺍﻻﺧﺘﻼﻁ ﳍﺎ ﻣﻈﻬﺮﺍﹰ ﺘﻤﻌﺎﺎ ﻭﺍﻟﱴ ﻳﻘﺘﺪﻯ ﺎ ﺩﻋﺎﺓ
ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﰱ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ؟
ﺇﻥ ﺍﻟﻐﺮﺏ ﺍﻟﺬﻯ ﻳﻘﺘﺪﻭﻥ ﺑﻪ ﻳﺸﻜﻮ ﺍﻟﻴﻮﻡ ﻣﻦ ﺁﺛﺎﺭ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻁ ﺍﻟﺬﻯ ﺃﻓﺴﺪ ﺑﻨﺎﺗﻪ ﻭﺑﻨﻴﻪ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ،
ﻭﺃﺻﺒﺢ ﻳﻬﺪﺩ ﺣﻀﺎﺭﺗﻪ ﺑﺎﳋﺮﺍﺏ ﻭﺍﻻﻴﺎﺭ " ،ﻓﻔﻰ ﺃﻣﺮﻳﻜﺎ ﻭﺍﻟﺴﻮﻳﺪ ﻭﻏﲑﳘﺎ ﻣﻦ ﺑﻼﺩ ﺍﳊﺮﻳﺔ ﺍﳉﻨﺴﻴﺔ،
ﺃﺛﺒﺘﺖ ﺍﻹﺣﺼﺎﺀﺍﺕ ﺃﻥ ﺍﻟﺴﻌﺎﺭ ﺍﻟﺸﻬﻮﺍﱏ ﱂ ﻳﻨﻄﻔﺊ ﲝﺮﻳﺔ ﺍﻟﻠﻘﺎﺀ ﻭﺍﳊﺪﻳﺚ ،ﻭﻻ ﲟﺎ ﺑﻌﺪ ﺍﻟﻠﻘﺎﺀ ﻭﺍﳊﺪﻳﺚ ﺑﻞ
ﺻﺎﺭ ﺍﻟﻨﺎﺱ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﻭﺍ ﻣﻨﻪ ﻋﺒﺎ ﺍﺯﺩﺍﺩﻭﺍ ﻋﻄﺸﺎﹰ ")(3
ﻭﻟﻘﺪ ﻇﻬﺮ ﺃﺛﺮ ﺍﻻﺧﺘﻼﻁ ﺍﻟﺬﻯ ﺯﺍﻟﺖ ﺑﻪ ﺍﳊﻮﺍﺟﺰ ﺑﲔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﰱ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺍﺕ ﻓﻴﻤﺎ ﻳﻠﻰ:
-1ﺍﳓﻼﻝ ﺍﻷﺧﻼﻕ ﻭﺗﻔﻜﻴﻚ ﺍﻷﺳﺮ:
) (1ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﺑﺎﺏ ﺗﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ ﻭﺇﻗﺎﻣﺘﻬﺎ ﻭﻓﻀﻞ ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ ﻣﻨـﻬﺎ ﺟــ 1ﺹ326
ﺡ).(440
) (2ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻯ ﺟـ 4ﺹ.119
) (3ﻣﺮﻛﺰ ﺍﳌﺮﺃﺓ ﰱ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺩ /ﺍﻟﻘﺮﺿﺎﻭﻯ ﺹ.59 ،58
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺇﻥ ﺿﻴﺎﻉ ﺍﻷﺧﻼﻕ ﻭﻃﻐﻴﺎﻥ ﺍﻟﺴﻌﺎﺭ ﺍﻟﺸﻬﻮﺍﱏ ﳍﻮ ﻧﺘﻴﺠﺔ ﻃﺒﻴﻌﻴﺔ ﻟﻀﻴﺎﻉ ﺍﳊﻴﺎﺀ ﻭﺍﻟﻌﻔﺎﻑ ﺍﻟﺬﻯ ﻳﺼﻨﻌﻪ
ﺍﻻﺧﺘﻼﻁ ﺍﳌﻔﺘﻮﺡ " ﻏﲑ ﺍﳌﺸﺮﻭﻉ " ﺑﲔ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ.
ﻳﻘﻮﻝ ﺍﻷﺳﺘﺎﺫ " ﺳﻴﺪ ﻗﻄﺐ " – ﺭﲪﻪ ﺍﷲ – ﻣﺒﻴﻨﺎﹰ ﺃﺛﺮ ﺍﻻﺧﺘﻼﻁ ﰱ ﺿﻴﺎﻉ ﺍﻷﺧﻼﻕ:
" ﺇﻥ ﻣﻦ ﺣﻖ ﺍﻟﺮﺟﻞ ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺣﻖ ﺍﳌﺮﺃﺓ ﺃﻥ ﻳﻄﻤﺌﻦ ﻛﻼﳘﺎ ﺇﱃ ﺭﻓﻴﻘﻪ ﻭﺃﻥ ﻻ ﻳﺘﻌﺮﺽ ﻟﻺﻏﺮﺍﺀ ﺍﻟﺬﻯ ﻗﺪ
ﺗﻨﺤﺮﻑ ﻣﻌﻪ ﻋﻮﺍﻃﻔﻪ ﳓﻮ ﺷﺮﻳﻜﻪ ،ﺇﻥ ﱂ ﻳﻘﺪﻩ ﺍﻻﳓﺮﺍﻑ ﺇﱃ ﺍﻻﻧﺰﻻﻕ ﻭﺍﳋﻄﻴﺌﺔ ﳑﺎ ﻳﻬﺪﺩ ﺫﻟﻚ ﺍﻟﺮﺑﺎﻁ
ﺍﳌﻘﺪﺱ ﻭﻳﻄﲑﺍ ﻋﻦ ﺟﻮ ﺍﻟﺜﻘﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ.
ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﰱ ﺍﻟﻌﻮﺍﻃﻒ ﻭﺍﻻﻧﺰﻻﻕ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﰱ ﻛﻞ ﻳﻮﻡ ﻭﻛﻞ ﳊﻈﺔ ﰱ ﺍﺘﻤﻌﺎﺕ ﺍﻟﱴ ﻳﻨﻄﻠﻖ
ﻓﻴﻬﺎ ﺍﻻﺧﺘﻼﻁ ﻭﺗﻨﻄﻠﻖ ﻓﻴﻬﺎ ﺍﳌﺮﺃﺓ ﻣﺘﺰﻳﻨﺔ ﻣﺘﱪﺟﺔ ،ﻭﺗﻨﻄﻠﻖ ﻣﻌﻬﺎ ﺷﻴﺎﻃﲔ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻹﻏﺮﺍﺀ ،ﻭﻣﺎ ﺗﻠﺞ ﺑﻪ ﺍﻟﺴﻨﺔ
ﺍﻟﺒﺒﻐﺎﻭﺍﺕ ﻫﻨﺎ ﻭﺃﻟﺴﻨﺔ ﺍﻟﺸﺎﺭﺩﻳﻦ ﻫﻨﺎﻙ ﻣﻦ ﺃﻥ ﺍﻻﺧﺘﻼﻁ ﻳﻬﺬﺏ ﺍﳌﺸﺎﻋﺮ ،ﻭﻳﺼﺮﻑ ﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﻜﺒﻮﺗﺔ،
ﻭﻳﻌﻠﻢ ﺍﳉﻨﺴﲔ ﺁﺩﺍﺏ ﺍﳊﺪﻳﺚ ﻭﺁﺩﺍﺏ ﺍﳌﻌﺎﺷﺮﺓ ،ﻭﻳﺰﻭﺩ ﺑﺎﻟﺘﺠﺮﺑﺔ ﺍﻟﱴ ﺗﺼﻮﻥ ﺍﻟﺰﻟﻞ ،ﻭﺃﻥ ﺍﻻﺧﺘﺒﺎﺭ )ﺍﺧﺘﺒﺎﺭ
ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ ﻟﻶﺧﺮ( ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺣﱴ ﰱ ﻋﻨﺼﺮ ﺍﳋﻄﻴﺌﺔ ﻛﻔﻴﻞ ﺃﻥ ﳝﺴﻚ ﺍﻟﺸﺮﻳﻜﲔ ﻛﻼ
ﺑﺼﺎﺣﺒﻪ ﻷﻧﻪ ﺍﺧﺘﺎﺭﻩ ﻋﻦ ﺭﺿﻰ ﻭﺑﻌﺪ ﲡﺮﺑﺔ ﻳﻬﺪﻣﻪ ﺍﻟﻮﺍﻗﻊ ،ﻭﺍﻗﻊ ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﺪﺍﺋﻤﺔ ﻭﺍﻟﺘﺤﻮﻻﺕ ﺍﳌﺴﺘﻤﺮﺓ
ﰱ ﺍﻟﻌﻮﺍﻃﻒ ﻭﲢﻄﻴﻢ ﺍﻟﺒﻴﻮﺕ ﺑﺎﻟﻄﻼﻕ ﻭﻏﲑ ﺍﻟﻄﻼﻕ ﻥ ﻭﺍﻧﺘﺸﺎﺭ ﺍﳋﻴﺎﻧﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ ﺍﳌﺰﺩﻭﺟﺔ ﰱ ﺗﻠﻚ
ﺍﺘﻤﻌﺎﺕ ،ﻓﺄﻣﺎ ﺧﺮﺍﻓﺔ ﺍﻟﺘﻬﺬﻳﺐ ﻭﺍﻟﺘﺼﺮﻳﻒ ﺍﻟﻨﻈﻴﻒ ﺑﺎﻟﻠﻘﺎﺀ ﻭﺍﳊﺪﻳﺚ ﻓﻠﻴﺴﺄﻟﻮﺍ ﻋﻨﻬﺎ ﻧﺴﺒﺔ ﺍﳊﺒﺎﱃ ﻣﻦ
ﺗﻠﻤﻴﺬﺍﺕ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﻗﺪ ﺑﻠﻐﺖ ﰱ ﺇﺣﺪﻯ ﺍﳌﺪﺍﺭﺱ .%48
ﻭﺃﻣﺎ ﺍﻟﺒﻴﻮﺕ ﺍﻟﺴﻌﻴﺪﺓ ﺑﻌﺪ ﺯﻭﺍﺝ ﺍﻻﺧﺘﻼﻁ ﺍﳌﻄﻠﻖ ﻭﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﻜﺎﻣﻞ ﻓﻠﻴﺴﺄﻟﻮﺍ ﻋﻨﻬﺎ ﻧﺴﺒﺔ ﺍﻟﺒﻴﻮﺕ ﺍﶈﻄﻤﺔ
ﺑﺎﻟﻄﻼﻕ ﰱ ﺃﻣﺮﻳﻜﺎ ،ﻭﻫﻰ ﺗﻔﺘﻘﺮ ﻓﺘﺮﺓ ﺑﻌﺪ ﻓﺘﺮﺓ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﻻﺧﺘﻼﻁ ﻭﻛﻠﻤﺎ ﰎ ﺍﻻﺧﺘﺒﺎﺭ ")(1
ﻭﰱ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﻳﻨﺎﺩﻯ ﻓﻴﻪ ﺍﻟﺒﻌﺾ ﻋﻨﺪﻧﺎ ﺑﺎﻻﺧﺘﻼﻁ ﺍﳌﻔﺘﻮﺡ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﺍﻷﺟﺎﻧﺐ ﳒﺪ ﻛﺜﲑﺍﹰ
ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻐﺮﺑﻴﲔ ﻳﻨﺎﺩﻭﻥ ﲟﻨﻊ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﳉﻨﺴﲔ.
ﺗﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭﺓ " ﺍﻳﺪﺍﻳﻠﲔ" ":ﺇﻥ ﺍﻟﺘﺠﺎﺭﺏ ﻗﺪ ﺃﺛﺒﺘﺖ ﻋﻮﺩﺓ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﳋﻴﻢ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺣﻴﺪ ﻹﻧﻘﺎﺫ
ﺍﳉﻴﻞ ﺍﳉﺪﻳﺪ ﻣﻦ ﺍﻟﺘﺪﻫﻮﺭ ﺍﻟﺬﻯ ﻳﺴﲑ ﻓﻴﻪ ")(2
ﻭﰱ ﻋﺎﻡ 1382ﻫـ ﻧﺸﺮﺕ ﺟﺮﻳﺪﺓ ﺍﳉﻤﻬﻮﺭﻳﺔ ﻣﻘﺎﻻﹰ ﻟﻜﺎﺗﺒﺔ ﺃﻣﺮﻳﻜﻴﺔ ﳐﺘﺼﺔ ﰱ ﺷﺌﻮﻥ ﺍﻷﺣﺪﺍﺙ ﺩﻭﻥ
ﺍﻟﻌﺸﺮﻳﻦ ،ﻭﻗﺪ ﺯﺍﺭﺕ ﺍﻟﻘﺎﻫﺮﺓ ﰱ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﻭﺳﺎﺀﻫﺎ ﻣﺎ ﺭﺃﺗﻪ ﻣﻦ ﺍﺧﺘﻼﻁ ﰱ ﺍﺘﻤﻊ ﺍﻹﺳﻼﻣﻰ ﻓﻜﺘﺒﺖ
ﺗﻘﻮﻝ ":ﺍﻣﻨﻌﻮﺍ ﺍﻻﺧﺘﻼﻁ ﻗﺒﻞ ﺳﻦ ﺍﻟﻌﺸﺮﻳﻦ ﻓﻘﺪ ﻋﺎﻧﻴﻨﺎ ﻣﻨﻪ ﰱ ﺃﻣﺮﻳﻜﺎ ﺍﻟﻜﺜﲑ ،ﺣﻴﺚ ﺃﺻﺒﺢ ﺍﺘﻤﻊ
) (1ﺍﻟﺴﻼﻡ ﺍﻟﻌﺎﳌﻰ ﻭﺍﻹﺳﻼﻡ /ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﺹ 75 ،74ﻁ ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ 1422ﻫـ2001-ﻡ.
) (2ﻧﻘﻼ ﻋﻦ ﻛﺘﺎﺏ ﺧﻄﺮ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﻟﻠﺮﺟﻞ ﰱ ﻣﻴﺪﺍﻥ ﻋﻤﻠﻪ /ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﺹ 15ﻁ ﻣﺮﻛﺰ ﻓﺠﺮ ﻁ
ﺍﻷﻭﱃ 1422ﻫـ2001-ﻡ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺍﻷﻣﺮﻳﻜﻰ ﳎﺘﻤﻌﺎﹰ ﻣﻌﻘﺪﺍﹰ ﻣﻠﻴﺌﺎ ﺑﻜﻞ ﺻﻮﺭ ﺍﻹﺑﺎﺣﻴﺔ ﻭﺍﳋﻼﻋﺔ ،ﻭﺇﻥ ﺿﺤﺎﻳﺎ ﺍﻻﺧﺘﻼﻁ ﻭﺍﳊﺮﻳﺔ ﻗﺒﻞ ﺳﻦ
ﺍﻟﻌﺸﺮﻳﻦ ﳝﻸﻭﻥ ﺍﻟﺴﺠﻮﻥ ﻭﺍﻷﺭﺻﻔﺔ ﻭﺍﻟﺒﺎﺭﺍﺕ ﻭﺍﻟﺒﻴﻮﺕ ﺍﻟﺴﺮﻳﺔ.
ﺇﻥ ﺍﳊﺮﻳﺔ ﺍﻟﱴ ﺃﻋﻄﻴﻨﺎﻫﺎ ﻟﻔﺘﻴﺎﺗﻨﺎ ﻭﺃﺑﻨﺎﺋﻨﺎ ﺍﻟﺼﻐﺎﺭ ﻗﺪ ﺟﻌﻠﺖ ﻣﻨﻬﻢ ﻋﺼﺎﺑﺎﺕ ﺃﺣﺪﺍﺙ ،ﻭﻋﺼﺎﺑﺎﺕ
ﻟﻠﻤﺨﺪﺭﺍﺕ ﻭﺍﻟﺮﻗﻴﻖ.
ﺇﻥ ﺍﻻﺧﺘﻼﻁ ﻭﺍﻹﺑﺎﺣﻴﺔ ﻭﺍﳊﺮﻳﺔ ﰱ ﺍﺘﻤﻊ ﺍﻷﻭﺭﰉ ﻭﺍﻷﻣﺮﻳﻜﻰ ﻫﺪﺩﺕ ﺍﻷﺳﺮ ﻭﺯﻟﺰﻟﺖ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧﻼﻕ،
ﻓﺎﻟﻔﺘﺎﺓ ﺍﻟﺼﻐﲑﺓ ﲢﺖ ﺳﻦ ﺍﻟﻌﺸﺮﻳﻦ ﰱ ﺍﺘﻤﻊ ﺍﳊﺪﻳﺚ ﲣﺎﻟﻂ ﺍﻟﺸﺒﺎﻥ ﺑﺎﺳﻢ ﺍﳌﺪﻧﻴﺔ ﻭﺍﳊﺮﻳﺔ ﻭﺍﻹﺑﺎﺣﻴﺔ،
ﻭﺍﻟﻌﺠﻴﺐ ﰱ ﺃﻭﺭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﺃﻥ ﺍﻟﻔﺘﺎﺓ ﺍﻟﺼﻐﲑﺓ ﲢﺖ ﺳﻦ ﺍﻟﻌﺸﺮﻳﻦ ﺗﻠﻬﻮ ﻭﺗﻌﺎﺷﺮ ﻣﻦ ﺗﺸﺎﺀ ﲢﺖ ﲰﻊ
ﻋﺎﺋﻠﺘﻬﺎ ﻭﺑﺼﺮﻫﺎ ،ﺑﻞ ﻭﺗﺘﺤﺪﻯ ﻭﺍﻟﺪﻫﺎ ﻭﻣﺪﺭﺑﻴﻬﺎ ﻭﺍﳌﺸﺮﻓﲔ ﻋﻠﻴﻬﺎ ﺑﺎﺳﻢ ﺍﳊﺮﻳﺔ ﻭﺍﻻﺧﺘﻼﻁ ")(1
ﻓﻬﻞ ﻳﺮﻳﺪ ﺩﻋﺎﺓ ﺍﻻﺧﺘﻼﻁ ﺃﻥ ﻳﺘﺤﻮﻝ ﺍﻟﺸﺒﺎﺏ ﺍﳌﺴﻠﻢ ﺇﱃ ﺷﺒﺎﺏ ﻣﺎﺋﻊ ﻻ ﻫﻢ ﻟﻪ ﺇﻻ ﺇﺷﺒﺎﻉ ﻏﺮﺍﺋﺰﻩ ،ﻭﻣﻦ ﰒ
ﻻ ﳛﻘﻖ ﻫﺪﻓﺎﹰ ،ﻭﻻ ﻳﺼﻞ ﺇﱃ ﻏﺎﻳﺔ؟ ﺃﻡ ﻳﺮﻳﺪﻭﻥ ﺗﻔﻜﻴﻚ ﺍﻷﺳﺮ ﺍﳌﺴﻠﻤﺔ ﻓﺘﺘﺤﻮﻝ ﺇﱃ ﺃﺩﺍﺓ ﻫﺪﻡ ﰱ ﺍﺘﻤﻊ
ﺑﺪﻝ ﺃﻥ ﺗﻜﻮﻥ ﺃﺩﺍﺓ ﺑﻨﺎﺀ ﻟﻪ؟
-2ﺍﻧﺘﺸﺎﺭ ﺍﻷﺑﻨﺎﺀ ﻏﲑ ﺍﻟﺸﺮﻋﻴﲔ:
ﺇﻥ ﺍﻧﺘﺸﺎﺭ ﺍﻷﺑﻨﺎﺀ ﻏﲑ ﺍﻟﺸﺮﻋﻴﲔ ﰱ ﺍﺘﻤﻊ ﳍﻮ ﻇﺎﻫﺮﺓ ﻻﺯﻣﺔ ﻟﺬﻭﺑﺎﻥ ﺍﳊﻮﺍﺟﺰ ﺍﻟﺸﺮﻋﻴﺔ ﺑﲔ ﺍﻟﺮﺟﺎﻝ
ﻭﺍﻟﻨﺴﺎﺀ.
ﻭﰱ ﻫﺬﺍ ﺗﻘﻮﻝ ﺍﻟﻜﺎﺗﺒﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ "ﺍﻟﻼﺩﻯ ﻛﻮﻙ " -ﻭﺍﻟﻔﻀﻞ ﻣﺎ ﺷﻬﺪﺕ ﺑﻪ ﺍﻷﻋﺪﺍﺀ – ﻭﻫﻰ ﺗﻨﻌﻰ ﻇﺎﻫﺮﺓ
ﺍﻻﺧﺘﻼﻁ ﰱ ﳎﺘﻤﻌﻬﺎ ﻭﻣﺎ ﺟﺮﺗﻪ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺸﺎﺫﺓ ﻣﻦ ﻛﺜﺮﺓ ﺃﻭﻻﺩ ﺍﻟﺰﻧﺎ ﻭﺍﻧﺘﺸﺎﺭﻩ ﰱ ﺍﺘﻤﻊ.
" ﺇﻥ ﺍﻻﺧﺘﻼﻁ ﻳﺄﻟﻔﻪ ﺍﻟﺮﺟﺎﻝ ،ﻭﳍﺬﺍ ﻃﻤﻌﺖ ﺍﳌﺮﺃﺓ ﲟﺎ ﳜﺎﻟﻒ ﻓﻄﺮﺎ ،ﻭﻋﻠﻰ ﻗﺪﺭ ﻛﺜﺮﺓ ﺍﻻﺧﺘﻼﻁ ﺗﻜﻮﻥ
ﻛﺜﺮﺓ ﺃﻭﻻﺩ ﺍﻟﺰﻧﺎ ﻭﻫﺎﻫﻨﺎ ﺍﻟﺒﻼﺀ ﺍﻟﻌﻈﻴﻢ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺇﱃ ﺃﻥ ﻗﺎﻟﺖ :ﻋﻠﻤﻮﻫﻦ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺮﺟﺎﻝ ،ﺃﺧﱪﻭﻫﻦ
ﺑﻌﺎﻗﺒﺔ ﺍﻟﻜﻴﺪ ﺍﻟﻜﺎﻣﻦ ﳍﻦ ﺑﺎﳌﺮﺻﺎﺩ ")(2
ﻛﻤﺎ ﻗﺎﻣﺖ ﺑﻌﺾ ﺍﳌﺆﺳﺴﺎﺕ ﰱ ﺃﻣﺮﻳﻜﺎ ﺑﻌﻤﻞ ﺇﺣﺼﺎﺀ ﻟﻠﺤﺒﺎﱃ ﻣﻦ ﻃﺎﻟﺒﺎﺕ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺜﺎﻧﻮﻳﺔ ﻓﻜﺎﻧﺖ
ﺍﻟﻨﺴﺒﺔ ﳐﻴﻔﺔ ﺟﺪﺍﹰ.
ﻭﻟﻨﻨﻈﺮ ﻣﺎ ﺗﻘﻮﻟﻪ ﺃﺣﺪﺙ ﺍﻹﺣﺼﺎﺀﺍﺕ ﺬﺍ ﺍﻟﺼﺪﺩ ":ﺇﻥ ﺃﻛﺜﺮ ﻣﻦ ﺛﻠﺚ ﻣﻮﺍﻟﻴﺪ ﻋﺎﻡ 1983ﻡ ﰱ ﻧﻴﻮﻳﻮﺭﻙ
ﻫﻢ " ﺃﻃﻔﺎﻝ ﻏﲑ ﺷﺮﻋﻴﲔ " ﺃﻯ ﺃﻢ ﻭﻟﺪﻭﺍ ﺧﺎﺭﺝ ﻧﻄﺎﻕ ﺍﻟﺰﻭﺍﺝ ﻭﺃﻛﺜﺮﻫﻢ ﻭﻟﺪﻭﺍ ﻟﻔﺘﻴﺎﺕ ﰱ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮ
ﻣﻦ ﺍﻟﻌﻤﺮ ﻭﻣﺎ ﺩﻭﺎ ﻭﻋﺪﺩﻫﻢ " " 112.353ﻃﻔﻼ ﺃﻯ %37ﻣﻦ ﳎﻤﻮﻉ ﻣﻮﺍﻟﻴﺪ ﻧﻴﻮﻳﻮﺭﻙ ")(1
) (1ﻧﻘﻼ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺨﻄﻄﺎﺕ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﳌﻜﺎﻓﺤﺔ ﺍﻹﺳﻼﻡ /ﳏﻤﺪ ﳏﻤﻮﺩ ﺍﻟﺼﻮﺍﻑ ﺹ – 228 ،227ﺍﻟﻨﺎﺷﺮ ﺩﺍﺭ
ﺍﻻﻋﺘﺼﺎﻡ ﻁ ﺍﻟﺜﺎﻟﺜﺔ 1979ﻡ ،ﻭﺍﻧﻈﺮ ﺧﻄﺮ ﺍﻟﺘﱪﺝ ﻭﺍﻻﺧﺘﻼﻁ /ﻋﺒﺪ ﺍﻟﺒﺎﻗﻰ ﺭﻣﻀﻮﻥ ﺹ 140ﻁ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳـﺎﻟﺔ –
ﺑﲑﻭﺕ 1402ﻫـ1980-ﻡ.
) (2ﺧﻄﺮ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﺍﻟﺮﺟﻞ ﰱ ﻣﻴﺪﺍﻥ ﻋﻤﻠﻪ /ﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﺹ.13
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻓﻬﻞ ﻳﺮﻳﺪ ﺩﻋﺎﺓ ﺍﻻﺧﺘﻼﻁ ﺃﻥ ﺗﺘﺤﻮﻝ ﺍﻟﻔﺘﻴﺎﺕ ﰱ ﺍﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﻣﺼﺎﻧﻊ ﻹﻧﺘﺎﺝ ﺍﻷﺑﻨﺎﺀ ﻏﲑ
ﺍﻟﺸﺮﻋﻴﲔ؟
-3ﺍﻧﺘﺸﺎﺭ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻔﺘﺎﻛﺔ:
ﻟﻘﺪ ﺃﺩﻯ ﺍﻻﺧﺘﻼﻁ "ﺍﳌﻔﺘﻮﺡ" ﺑﲔ ﺍﳉﻨﺴﲔ " ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ" ﰱ ﺍﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﺇﱃ ﺍﻧﺘﺸﺎﺭ ﺍﻷﻣﺮﺍﺽ
ﺍﻟﺴﺮﻳﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺗﻠﻚ ﺍﻟﱴ ﺗﺪﻣﺮ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻟﻀﺤﺎﻳﺎ.
ﻭﻣﻦ ﺃﺷﺪ ﺍﻷﻣﺮﺍﺽ ﺧﻄﺮﺍﹰ ":ﻣﺎ ﺍﻛﺘﺸﻒ ﺃﺧﲑﺍﹰ ﻭﻋﺮﻑ ﺑﺎﺳﻢ "ﺍﻹﻳﺪﺯ" ﺍﻟﺬﻯ ﻳﻔﻘﺪ ﺍﳌﻨﺎﻋﺔ ﻣﻦ ﺍﳉﺴﻢ
ﻭﻳﻌﺮﺿﻪ ﻟﻠﺘﻬﻠﻜﺔ ﻭﻏﺪﺍ ﻳﻬﺪﺩ ﺍﳌﻼﻳﻦ ﰱ ﺃﻭﺭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﺑﺄﺧﻄﺮ ﺍﻟﻌﻮﺍﻗﺐ ،ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﻘﺎﺭﻳﺮ
ﺍﻟﻄﺒﻴﺔ ﻭﺍﻹﺣﺼﺎﺀﺍﺕ ﺍﻟﺮﲰﻴﺔ ﺍﻟﱴ ﻧﺸﺮﺎ ﳎﻼﺕ ﻭﺻﺤﻒ ﰱ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ،ﻭﺻﺪﻕ ﺬﺍ ﻣﺎ ﺣﺬﺭ ﻣﻨﻪ ﺭﺳﻮﻝ
ﺍﷲ ) (rﺣﻴﺚ ﻗﺎﻝ ﰱ ﺣﺪﻳﺜﻪ " :ﱂ ﺗﻈﻬﺮ ﺍﻟﻔﺎﺣﺸﺔ ﰱ ﻗﻮﻡ ﻗﻂ ﺣﱴ ﻳﻌﻠﻨﻮﺍ ﺎ ﺇﻻ ﻓﺸﺎ ﻓﻴﻬﻢ ﺍﻟﻄﺎﻋﻮﻥ
ﻭﺍﻷﻭﺟﺎﻉ ﺍﻟﱴ ﱂ ﺗﻜﻦ ﻣﻀﺖ ﰱ ﺃﺳﻼﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻣﻀﻮﺍ ")(2
ﻫﺬﺍ ﻏﲑ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱴ ﺍﻧﺘﺸﺮﺕ ﻋﻨﺪﻫﻢ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻨﺎﺭ ﰱ ﺍﳍﺸﻴﻢ ،ﻭﺍﻣﺘﻸﺕ ﲟﺮﺿﺎﻫﺎ
ﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﺍﳌﺼﺤﺎﺕ ).(3
ﻓﻬﻞ ﻳﺮﻳﺪ ﺩﻋﺎﺓ ﺍﻻﺧﺘﻼﻁ ﺃﻥ ﻳﻨﻘﻠﻮﺍ ﻫﺬﻩ ﺍﻟﻌﻠﻞ ﻭﺗﻠﻚ ﺍﻷﻣﺮﺍﺽ ﺇﱃ ﳎﺘﻤﻌﺎﺗﻨﺎ ﻭﻗﺪ ﻛﻔﺎﻧﺎ ﺍﷲ ﺷﺮﻫﺎ ﻭﺃﻋﺎﺫﻧﺎ
ﻣﻨﻬﺎ؟.
ﺳﺎﺩﺳﺎ :ﻗﻀﻴﺔ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ
ﻳﺸﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻐﺮﺑﻴﲔ ﺍﳌﺘﻌﺼﺒﲔ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﲪﻠﺔ ﻗﺎﺳﻴﺔ ﻋﻠﻰ ﻧﻈﺎﻡ "ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ" ﰱ ﺍﻹﺳﻼﻡ
ﻭﺩﺍﺭ ﰱ ﻓﻠﻜﻬﻢ ﺗﻼﻣﺬﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻣﺪﻋﲔ ﺃﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻯ ﺃﺑﺎﺡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ
" ﻭﺃﻧﻪ ﻧﻈﺎﻡ ﺑﺪﺍﺋﻰ ﻳﻨﺘﻘﺺ ﻣﻦ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ ﻟﺼﺎﱀ ﺍﻟﺮﺟﻞ ،ﻭﺃﻧﻪ ﲟﺜﺎﺑﺔ ﺍﻷﻏﻼﻝ ﻭﺍﻟﻘﻴﻮﺩ ﺍﻟﱴ ﺗﻌﻮﻕ ﺣﺮﻛﺘﻬﺎ،
) (1ﺟﺮﻳﺪﺓ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ ﺍﻟﻌﺪﺩ " "2086ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ 17ﺫﻯ ﺍﻟﻘﻌﺪﺓ 1404ﻫـ 14-ﺃﻏﺴﻄﺲ –
ﺁﺏ – 1984ﻡ ﻧﻘﻼﹰ ﻋﻦ ﻣﺮﻛﺰ ﺍﳌﺮﺃﺓ ﰱ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺹ.61
) (2ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﺔ ﰱ ﺳﻨﻨﻪ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﺑﺎﺏ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺟـ 2ﺹ.1333
) (3ﻣﺮﻛﺰ ﺍﳌﺮﺃﺓ ﰱ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺹ.65 ،64
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﻀﻢ ﺣﻘﻮﻗﻬﺎ ،ﻭﺪﺭ ﺁﺩﻣﻴﺘﻬﺎ ،ﻭﺃﻥ ﲢﺮﻳﺮﻫﺎ ﻣﻨﻪ ﻳﻌﺘﱪ ﺧﻄﻮﺓ ﰱ ﺳﺒﻴﻞ ﺗﻘﺪﻣﻬﺎ ،ﻷﻧﻪ ﰱ ﺭﺃﻳﻬﻢ ﻧﻈﺎﻡ ﻻ
ﻳﺘﻤﺸﻰ ﻭﺗﻄﻮﺭ ﺍﺘﻤﻊ ،ﻭﺃﻧﻪ ﻻﺑﺪ ﺃﻥ ﺗﺘﺴﺎﻭﻯ ﺍﳌﺮﺃﺓ ﺑﺎﻟﺮﺟﻞ ﻭﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻻ ﳛﻘﻖ ﺗﻠﻚ ﺍﳌﺴﺎﻭﺍﺓ ")(1
ﺗﻠﻚ ﻫﻰ ﻧﻈﺮﺓ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺇﱃ ﻗﻀﻴﺔ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ،ﻭﺇﺫﺍ ﺗﺘﺒﻌﻨﺎ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺍﻓﺘﺘﻨﻮﺍ ﺑﺎﳌﻨﻬﺞ
ﺍﻟﻐﺮﰉ ﺳﻨﺠﺪﻫﻢ ﻳﻨﺪﺩﻭﻥ ﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻭﳚﻌﻠﻮﺎ ﻣﻦ ﺍﳌﺴﺎﻭﺉ ﺍﻟﱴ ﺗﺆﺧﺬ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻷﻧﻪ – ﰱ ﻧﻈﺮﻫﻢ
– ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺍﻻﳓﻼﻝ ﺍﳋﻠﻘﻰ ﺑﲔ ﺍﻟﻨﺴﺎﺀ.
ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻗﺎﻟﻪ "ﻗﺎﺳﻢ ﺃﻣﲔ" ":ﻻ ﺃﺭﻯ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺇﻻ ﺣﻴﻠﺔ ﺷﺮﻋﻴﺔ ﻟﻘﻀﺎﺀ ﺷﻬﻮﺓ ﻴﻤﻴﺔ ،ﻭﻫﻮ
ﻋﻼﻣﺔ ﺗﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻷﺧﻼﻕ ﻭﺍﺧﺘﻼﻝ ﺍﳊﻮﺍﺱ ﻭﺷﺮﻩ ﰱ ﻃﻠﺐ ﺍﻟﻠﺬﺍﺋﺬ ")(2
ﻭﺇﺫﺍ ﲡﺎﻭﺯﻧﺎ ﻗﺎﺳﻢ ﺃﻣﲔ ﻭﺟﺪﻧﺎ ﳕﻮﺫﺟﺎﹰ ﺃﺷﺪ ﻭﺃﻧﻜﻰ ،ﺣﻴﺚ ﺯﻋﻢ ﺍﻷﺳﺘﺎﺫ /ﻋﺎﺩﻝ ﺃﲪﺪ ﺳﺮﻛﻴﺲ :ﺃﻥ
ﻧﻈﺎﻡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺍﻻﳓﻼﻝ ﺍﳋﻠﻘﻰ ﻭﺍﳋﻴﺎﻧﺔ ﺍﻟﺰﻭﺟﻴﺔ ﻓﻴﻘﻮﻝ " :ﻭﻧﻈﺎﻡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻫﻮ
ﺃﺣﺪ ﺍﻻﳓﻼﻝ ﺍﳋﻠﻘﻰ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ،ﻷﻥ ﳎﺮﺩ ﺍﺭﺗﺒﺎﻁ ﺍﻟﺮﺟﻞ ﺑﺄﻛﺜﺮ ﻣﻦ ﺯﻭﺟﺔ ﻳﺪﻓﻊ ﻛﻼ ﻣﻨﻬﻦ ﺇﱃ ﻃﺮﻳﻖ
ﺍﳋﻴﺎﻧﺔ ﻷﻥ ﺍﳌﺮﺃﺓ ﺗﻌﺘﱪ ﺍﺗﺼﺎﻝ ﺯﻭﺟﻬﺎ ﺑﺎﻣﺮﺃﺓ ﺃﺧﺮﻯ ﺧﻴﺎﻧﺔ ﳍﺎ ،ﻭﻟﻮ ﺑﺎﺭﻙ ﺍﺘﻤﻊ ﻫﺬﻩ ﺍﳋﻴﺎﻧﺔ ﻭﻣﻨﺤﻬﺎ
ﻣﻈﻬﺮﺍﹰ ﺷﺮﻋﻴﺎﹰ ،ﻓﺈﺎ ﲡﺪ ﺍﻟﺘﱪﻳﺮ ﻟﻺﻗﺪﺍﻡ ﻋﻠﻰ ﺧﻴﺎﻧﺘﻪ ﺍﻧﺘﻘﺎﻣﺎﹰ ﻣﻨﻪ ")(3
ﺗﻠﻚ ﺻﻮﺭ ﳑﺎ ﻛﺘﺐ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﰱ ﺑﻼﺩ ﺍﻹﺳﻼﻡ.
ﻭﺳﻮﻑ ﻧﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ:
ﺃﻭﻻﹰ :ﶈﺔ ﺗﺎﺭﳜﻴﺔ ﻋﻦ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ:
ﺇﻥ ﺍﻹﺳﻼﻡ ﱂ ﻳﺄﺕ ﺑﺒﺪﻋﺔ ﺟﺪﻳﺪﺓ ﻋﻨﺪﻣﺎ ﺃﺑﺎﺡ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ،ﺣﻴﺚ ﺇﻥ ﺍﻷﻣﺮ ﻛﺎﻥ ﻣﻌﺮﻭﻓﺎﹰ
ﻣﻦ ﻗﺒﻞ ﰱ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺴﺎﺑﻘﺔ.
ﻳﻘﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻌﻘﺎﺩ ":ﻭﻳﻨﺒﻐﻰ ﺃﻥ ﻧﻨﺒﻪ ﺇﱃ ﻭﻫﻢ ﻏﺎﻟﺐ ﺑﲔ ﺍﳉﻬﻼﺀ ﻭﺍﳌﺘﻌﺠﻠﲔ ﻣﻦ ﺍﳌﺜﻘﻔﲔ ﻋﻦ ﺳﻨﻦ
ﺍﻷﺩﻳﺎﻥ ﰱ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ،ﺇﺫ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺃﻭﻫﺎﻣﻬﻢ ﺃﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻯ
ﺃﺑﺎﺡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ،ﺃﻭ ﺃﻧﻪ ﺃﻭﻝ ﺩﻳﻦ ﺃﺑﺎﺣﻪ ﺑﻌﺪ ﺍﳌﻮﺳﻮﻳﺔ ﻭﺍﳌﺴﻴﺤﻴﺔ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﺼﺤﻴﺢ ﻛﻤﺎ ﻳﺒﺪﻭ ﻣﻦ
ﻣﺮﺍﺟﻌﺔ ﻳﺴﲑﺓ ﻷﺣﻜﺎﻡ ﺍﻟﺰﻭﺍﺝ ﰱ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﻘﺪﳝﺔ ﻭﰱ ﺷﺮﺍﺋﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ")(4
) (1ﺩﺣﺾ ﺷﺒﻬﺎﺕ ﻭﻣﻔﺘﺮﻳﺎﺕ ﺣﻮﻝ ﺍﻹﺳﻼﻡ ﺍﻟﺸﻴﺦ /ﻋﺒﺪ ﺍﳌﻨﺼﻒ ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﻟﻔﺘـﺎﺡ ﺹ 132ﳎﻤـﻊ ﺍﻟﺒﺤـﻮﺙ
ﺍﻹﺳﻼﻣﻴﺔ.
) (2ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ /ﻗﺎﺳﻢ ﺃﻣﲔ ﺟـ 2ﺹ 92ﲢﻘﻴﻖ ﺩ /ﳏﻤﺪ ﻋﻤﺎﺭﺓ ﻁ ﺍﳌﺆﺳﺴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺪﺭﺍﺳـﺎﺕ ﻭﺍﻟﻨﺸـﺮ -ﺍﻷﻭﱃ
1976ﻡ.
) (3ﺍﻟﺰﻭﺍﺝ ﻭﺗﻄﻮﺭ ﺍﺘﻤﻊ /ﻋﺎﺩﻝ ﺃﲪﺪ ﺳﺮﻛﻴﺲ ﺹ 204ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰉ ﺩ.ﺕ.
) (4ﺣﻘﺎﺋﻖ ﺍﻹﺳﻼﻡ ﻭﺃﺑﺎﻃﻴﻞ ﺧﺼﻮﻣﻪ /ﺍﻟﻌﻘﺎﺩ ﺹ.131
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻓﻔﻰ ﺍﻟﻴﺎﺑﺎﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻳﺘﺰﻭﺝ ﺯﻭﺟﺔ ﺷﺮﻋﻴﺔ ﻓﺤﺴﺐ ،ﻻ ﻳﺘﺰﻭﺝ ﻏﲑﻫﺎ ،ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻣﻦ ﺣﻘﻪ ﺃﻥ ﻳﻌﺎﺷﺮ
ﻋﺪﺩﺍﹰ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﰱ ﺑﻴﺖ ﺁﺧﺮ ﻏﲑ ﺍﻟﺬﻯ ﺗﻘﻄﻨﻪ ﺯﻭﺟﺘﻪ ،ﻭﻳﻌﺘﱪ ﺃﻭﻻﺩﻩ ﻏﲑ ﺍﻟﺸﺮﻋﻴﲔ ﻛﺄﻭﻻﺩﻩ ﺍﻟﺸﺮﻋﻴﲔ
ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ.
ﻭﰱ " ﺷﺮﻳﻌﺔ ﲪﻮﺭﺍﰉ ") (1ﻭﺟﺪ ﻣﻨﻘﻮﺷﺎﹰ ﰱ ﺃﺣﺪ ﺍﻷﺣﺠﺎﺭ ﺍﻷﺛﺮﻳﺔ ﰱ ﻣﺪﻳﻨﺔ "ﺻﻮﺭ" ﻗﺎﻧﻮﻧﻪ ﰱ ﺗﻨﻈﻴﻢ
ﺍﻷﺳﺮﺓ ،ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﻣﺎ ﺟﺎﺀ ﻓﻴﻪ ﻣﺎﺩﺓ ﲡﻴﺰ ﺍﻟﺘﻌﺪﺩ(2).
ﻛﻤﺎ ﻛﺎﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺃﻣﺮﺍﹰ ﻣﻌﺮﻭﻓﺎﹰ ﻋﻨﺪ ﺍﻟﻴﻮﻧﺎﻥ ،ﻓﻜﺎﻥ ﺍﳌﻠﻚ "ﺑﺮﻳﺎﻡ" ﳚﻤﻊ ﺃﻛﺜﺮ ﻣﻦ ﺯﻭﺟﺔ ﺃﻣﺎ "
ﻫﲑﻭﺩﻭﺕ" ﻓﺬﻛﺮ ﻛﻴﻒ ﲨﻊ ﺍﳌﻠﻮﻙ ﺑﲔ ﺍﻟﺰﻭﺟﺎﺕ ﻭﻣﻨﻬﻢ ﺍﳌﻠﻚ "ﻓﻴﻠﻴﺐ ﺍﳌﻘﺪﻭﱏ" ﺍﻟﺬﻯ ﲨﻊ ﺑﲔ ﺗﺴﻊ
ﺯﻭﺟﺎﺕ "
ﻛﻤﺎ ﻋﺮﻑ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻋﻨﺪ ﺍﻟﺮﻭﻣﺎﻥ ،ﻓﺠﻤﻊ ﺇﻣﱪﺍﻃﻮﺭﻫﻢ "ﺳﻴﻼ" ﺑﲔ ﲬﺲ ﻧﺴﺎﺀ ﻭﲨﻊ ﻗﻴﺼﺮ ﺑﲔ
ﺃﺭﺑﻊ.
ﻭﻗﺪ ﲰﺤﺖ ﺷﺮﻳﻌﺔ "ﻟﻴﻜﻰ" ﺍﻟﺼﻴﻨﻴﺔ ﺑﺘﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺇﱃ ﻣﺎﺋﺔ ﻭﺛﻼﺛﲔ ﺍﻣﺮﺃﺓ ﻭﻛﺎﻥ ﻋﻨﺪ ﺃﺣﺪ ﺃﺑﺎﻃﺮﺓ
ﺍﻟﺼﲔ ﳓﻮ ﻣﻦ ﺛﻼﺛﲔ ﺃﻟﻒ ﺍﻣﺮﺃﺓ(3) .
ﺃﻣﺎ ﻋﻦ ﻗﺪﻣﺎﺀ ﺍﳌﺼﺮﻳﲔ :ﻓﻘﺪ ﻛﺎﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻣﺸﺮﻭﻋﺎﹰ ﻟﺪﻯ ﺍﳌﺼﺮﻳﲔ ﺍﻟﻘﺪﻣﺎﺀ،ﺣﻴﺚ ﺃﺧﺬ ﺑﻪ ﻭﲤﺎﺩﻯ
ﻓﻴﻪ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻔﺮﺍﻋﻨﺔ ﺍﻷﺛﺮﻳﺎﺀ ﻭﺃﻭﺍﺳﻂ ﺍﻟﻨﺎﺱ ﻭﻓﻘﺮﺍﺋﻬﻢ ،ﻛﻤﺎ ﻛﺎﻧﺖ ﺑﻴﻮﺕ ﺍﻷﻏﻨﻴﺎﺀ ﻋﺎﻣﺮﺓ ﺑﺎﳉﻮﺍﺭﻯ
ﻭﺍﻟﺴﺮﺍﻳﺎ ﺗﺒﻌﺎﹰ ﳌﺎ ﻛﺎﻧﻮﺍ ﻳﺪﻳﻨﻮﻥ ﺑﻪ ،ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻵﳍﺔ ﺗﺘﺰﻭﺝ ﻭﺗﻨﺠﺐ ﻭﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ،ﻭﻻ
ﺭﻳﺐ ﺃﻥ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻛﺎﻥ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﺍﻟﺬﻯ ﻳﻨﺒﻐﻰ ﺃﻥ ﳛﺘﺬﻭﻩ.
ﻭﱂ ﻳﻜﻦ ﻟﺘﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻋﻨﺪﻫﻢ ﺣﺪ ﻻ ﻋﻨﺪ ﺍﻟﻌﺎﻣﺔ ﻭﻻ ﻋﻨﺪ ﺍﳌﻠﻮﻙ ،ﻭﳑﻦ ﻋﺪﺩﻭﺍ ﻣﻦ ﺍﻟﻔﺮﺍﻋﻨﺔ "ﺃﻣﻨﺤﺘﺐ
ﺍﻟﺜﺎﱏ ﻭﺍﻟﺜﺎﻟﺚ" "ﻭﲢﺘﻤﺲ ﺍﻟﺜﺎﱏ ﻭﺍﻟﺜﺎﻟﺚ" "ﻭﺭﻣﺴﻴﺲ ﺍﻟﺜﺎﱏ" )(4
)" (1ﺷﺮﻳﻌﺔ ﲪﻮﺭﺍﰉ " :ﻫﻰ ﻋﺒﺎﺭﺓ ﻋﻦ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺘﻢ ﺑﺸﺌﻮﻥ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﻭﺍﻟﺘﺠﺎﺭﻳـﺔ
ﻭﺍﳌﻬﻨﻴﺔ ،ﻭﻛﺬﻟﻚ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺎﺋﻠﻴﺔ ،ﻭﻛﺎﻥ ﺃﺳﺎﺳﻬﺎ ﺍﻟﻌﺪﻝ ﻭﻫﻮ ﻣﺒﺪﺃ "ﺍﻟﻌﲔ ﺑﺎﻟﻌﲔ ﻭﺍﻟﺴﻦ ﺑﺎﻟﺴﻦ " ﻭﻛﺎﻥ ﻇﻬﻮﺭﻫـﺎ ﰱ
ﺑﻼﺩ ﺍﻟﺮﺍﻓﺪﻳﻦ ) ﻣﻦ ﻛﺘﺎﺏ ﺍﻧﺘﺼﺎﺭ ﺍﳊﻀﺎﺭﺓ /ﺟﻴﻤﺲ ﻫﻨﺮﻯ ﺹ ،186ﺹ 189ﺗﺮﲨﺔ /ﺃﲪﺪ ﻓﺨـﺮﻯ ﻧﻘـﻼﹰ ﻋـﻦ
ﺍﻟﻜﻠﻤﺎﺕ ﰱ ﺑﻴﺎﻥ ﳏﺎﺳﻦ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ /ﻫﺎﺷﻢ ﺑﻦ ﺣﺎﻣﺪ ﺍﻟﺮﻓﺎﻋﻰ ﺹ 14ﻁ ﻣﻜﺘﺒﺔ ﺍﻟﺘﻮﻋﻴﺔ ﺍﻹﺳـﻼﻣﻴﺔ -ﺍﻟﺜﺎﻧﻴـﺔ
1414ﻫـ1994-ﻡ (.
) (2ﳏﺎﺳﻦ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ /ﻫﺎﺷﻢ ﺑﻦ ﺣﺎﻣﺪ ﺍﻟﺮﻓﺎﻋﻰ ﺹ.13،14
) (3ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ ،71ﻭﺍﻧﻈﺮ ﻧﻈﺎﻡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﰱ ﺍﻹﺳﻼﻡ ﺩ /ﻛﻮﺛﺮ ﻛﺎﻣﻞ ﻋﻠﻰ
ﺹ.14
) (4ﺍﻟﺪﻳﻦ ﻭﻗﻮﺍﻧﲔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ – ﺍﳌﺴﺘﺸﺎﺭ ﻋﻠﻰ ﻣﻨﺼﻮﺭ ﺹ 28ﻧﻘﻼﹰ ﻋﻦ ﻧﻈﺎﻡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﰱ ﺍﻹﺳـﻼﻡ ﺩ/
ﻛﻮﺛﺮ ﻛﺎﻣﻞ ﺹ.14
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻛﻤﺎ ﻋﺮﻑ ﺍﻟﺘﻌﺪﺩ ﻋﻨﺪ ﺍﳍﻨﻮﺩ ﺍﻟﱪﳘﻴﲔ ﻭﺍﻹﻳﺮﺍﻧﻴﲔ ﺍﻟﺰﺭﺩﺍﺷﺘﲔ ،ﻭﺷﻌﻮﺏ ﺍﻟﺼﻘﺎﻟﻴﺔ ﺃﻭ ﺍﻟﺴﻼﻓﻴﻮﻥ ﺍﻟﱴ
ﻳﻨﺘﻤﻰ ﺇﻟﻴﻬﺎ ﻣﻌﻈﻢ ﺃﻫﻞ ﺍﻟﺒﻼﺩ ﺍﻟﱴ ﻧﺴﻤﻴﻬﺎ ﺍﻵﻥ ﺭﻭﺳﻴﺎ ﻭﻟﻴﺘﻮﺍﻧﻴﺎ ﻭﺍﺳﺘﻮﺍﻧﻴﺎ ﻭﺑﻮﻟﻮﻧﻴﺎ ﻭﺗﺸﻴﻜﻮﺳﻠﻮﻓﺎﻛﻴﺎ
ﻭﻳﻮﻏﺴﻼﻓﻴﺎ ،ﻭﻋﻨﺪ ﺑﻌﺾ ﺍﻟﺸﻌﻮﺏ ﺍﳉﺮﻣﺎﻧﻴﺔ ﺍﻟﺴﻜﺴﻮﻧﻴﺔ ﺍﻟﱴ ﻳﻨﺘﻤﻰ ﺇﻟﻴﻬﺎ ﻣﻌﻈﻢ ﺍﻟﺒﻼﺩ ﺍﻟﱴ ﻧﺴﻤﻴﻬﺎ ﺍﻵﻥ
ﺃﳌـﺎﻧﻴﺎ ﻭﺍﻟﻨﻤﺴﺎ ﻭﺳﻮﻳﺴﺮﺍ ﻭﺑﻠﺠﻴﻜـﺎ ﻭﻫﻮﻟﻨﺪﺍ ﻭﺍﻟـﺪﺍﳕﺎﺭﻙ ﻭﺍﻟﺴﻮﻳﺪ ﻭﺍﻟﻨﺮﻭﻳﺞ ﻭﺇﳒﻠﺘﺮﺍ ")(1
ﻭﰱ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﺑﻴﺢ ﺍﻟﺘﻌﺪﺩ ﺑﺪﻭﻥ ﺣﺪ ،ﻭﺍﻟﻨﺎﻇﺮ ﺇﱃ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻳﺘﺄﻛﺪ ﻟﻪ ﻫﺬﺍ ﺍﻟﺘﻌﺪﺩ ﻭﺇﺑﺎﺣﺘﻪ ﻋﻨﺪ
ﺍﻟﻴﻬﻮﺩ ،ﻓﻠﻘﺪ ﺗﺰﻭﺝ ﺳﻠﻴﻤﺎﻥ ﺑﺄﻛﺜﺮ ﻣﻦ ﺯﻭﺟﺔ ،ﺑﻞ ﺑﺄﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ ﺯﻭﺟﺔ ) (2ﻛﻤﺎ ﺗﺘﺤﺪﺙ ﺑﺬﻟﻚ ﻧﺼﻮﺹ
ﻫﺬﺍ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ.
ﺟﺎﺀ ﰱ ﺳﻔﺮ ﺍﳌﻠﻮﻙ " ﻭﺃﺣﺐ ﺍﳌﻠﻚ ﺳﻠﻴﻤﺎﻥ ﻧﺴﺎﺀ ﻏﺮﻳﺒﺔ ﻛﺜﲑﺓ ﻣﻊ ﺑﻨﺖ ﻓﺮﻋﻮﻥ ﻣﺆﺍﺑﻴﺎﺕ ﻭﻋﻤﻮﻧﻴﺎﺕ
ﻭﺃﺩﻭﻣﻴﺎﺕ ﻭﺻﻴﺪﻭﻧﻴﺎﺕ ﻭﺣﺜﻴﺜﺎﺕ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﻋﻨﻬﻢ ﺍﻟﺮﺏ ﻟﺒﲎ ﺇﺳﺮﺍﺋﻴﻞ ﺇﻻ ﺗﺪﺧﻠﻮﺍ ﺇﻟﻴﻬﻢ ﻭﻫﻢ ﻻ
ﻳﺪﺧﻠﻮﻥ ﺇﻟﻴﻜﻢ ،ﻷﻢ ﳝﻴﻠﻮﻥ ﻗﻠﻮﺑﻜﻢ ﻭﺭﺍﺀ ﺁﳍﺘﻜﻢ ،ﻓﺎﻟﺘﺼﻖ ﺳﻠﻴﻤﺎﻥ ﺆﻻﺀ ﺑﺎﶈﺒﺔ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﺳﺒﻌﻤﺎﺋﺔ ﻣﻦ
ﺍﻟﻨﺴﺎﺀ ﺍﻟﺴﻴﺪﺍﺕ ﻭﺛﻼﲦﺎﺋﺔ ﻣﻦ ﺍﻟﺴﺮﺍﺭﻯ ﻓﺄﻣﺎﻟﺖ ﻧﺴﺎﺅﻩ ﻗﻠﺒﻪ ")(3
ﻭﻫﻜﺬﺍ ﺗﻨﺺ ﺍﻟﺘﻮﺭﺍﺓ ﻋﻠﻰ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ،ﻭﺃﻧﻪ ﻣﺒﺎﺡ ﻣﺄﺛﻮﺭ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻧﻔﺴﻬﻢ ﻳﻘﻮﻝ "ﻧﻴﻮﻓﻠﺪ" ﻣﺆﻟﻒ
ﻛﺘﺎﺏ ﺍﻟﺰﻭﺍﺝ ﻋﻨﺪ ﺍﻟﻌﱪﺍﻧﻴﲔ ﺍﻷﻗﺪﻣﲔ ":ﺇﻥ ﺍﻟﺘﻠﻤﻮﺩ ﻭﺍﻟﺘﻮﺭﺍﺓ ﻣﻌﺎﹰ ﻗﺪ ﺃﺑﺎﺣﺎ ﺍﻟﺘﻌﺪﺩ ،ﻭﺇﻥ ﻗﻮﺍﻧﲔ ﺍﻟﺒﺎﺑﻠﻴﲔ
ﻭﺟﲑﺍﻢ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﱴ ﺍﺧﺘﻠﻂ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺎ ﻛﺎﻧﻮﺍ ﲨﻴﻌﺎﹰ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﰱ ﺍﲣﺎﺫ ﺍﻟﺰﻭﺟﺎﺕ
ﻭﺍﻹﻣﺎﺀ ")(4
ﻭﰱ ﺍﻟﺪﻳﺎﻧﺔ ﺍﳌﺴﻴﺤﻴﺔ :ﱂ ﻳﺮﺩ ﻧﺺ ﺻﺮﻳﺢ ﳝﻨﻊ ﺍﻟﺘﻌﺪﺩ ،ﺑﻞ ﲨﻴﻊ ﻣﺎ ﻭﺭﺩ ﰱ ﺍﻷﻧﺎﺟﻴﻞ ﻳﺸﲑ ﺇﱃ ﺍﻹﺑﺎﺣﺔ ﰱ
ﲨﻴﻊ ﺍﳊﺎﻻﺕ ﺇﻻ ﰱ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ﻫﻰ ﺣﺎﻟﺔ ﺍﻷﺳﻘﻒ ﺣﲔ ﻻ ﻳﻄﻴﻖ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﻓﻴﻘﻨﻊ ﺑﺰﻭﺟﺔ ﻭﺍﺣﺪﺓ ﺍﻛﺘﻔﺎﺀ
ﺑﺄﻫﻮﻥ ﺍﻟﺸﺮﻭﺭ.
ﺟﺎﺀ ﰱ ﺍﻹﳒﻴﻞ ":ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻋﻰ ﺑﻼ ﻋﻴﺐ ﺯﻭﺟﺎﹰ ﻻﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ") (5ﻭﰱ ﺇﻟﺰﺍﻡ ﺍﻷﺳﻘﻒ ﻭﺣﺪﻩ
ﺑﺬﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻟﻐﲑﻩ ،ﳍﺬﺍ ﱂ ﻳﻔﻬﻢ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻴﺤﻴﲔ ﰱ ﺍﻟﻌﺼﻮﺭ ﺍﻷﻭﱃ ﺃﻥ ﺩﻳﻨﻬﻢ ﳛﺮﻡ ﻋﻠﻴﻬﻢ
ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻓﻜﺜﺮ ﻓﻴﻬﻢ ﺍﻟﺘﻌﺪﺩ ،ﺣﱴ ﺇﻥ ﺍﻟﻘﺪﻳﺲ "ﺃﻭﻏﺴﻄﲔ" ﺻﺮﺡ ﺑﺄﻧﻪ ﺣﻼﻝ ،ﻭﺍﺳﺘﺤﺴﻦ ﻟﻠﺰﻭﺝ
ﺍﻟﺬﻯ ﻋﻘﻤﺖ ﺯﻭﺟﺘﻪ ﺃﻥ ﻳﺘﺨﺬ ﻣﻌﻬﺎ ﺳﺮﻳﺔ ،ﻭﺣﺮﻡ ﻣﺜﻞ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ.
) (1ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰱ ﺍﻹﺳﻼﻡ ﺩ /ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰱ ﺹ.180
) (2ﰱ ﺯﻋﻢ ﺍﻟﻴﻬﻮﺩ ﻭﻫﻮ ﺯﻋﻢ ﺧﺎﻃﺊ.
) (3ﺳﻔﺮ ﺍﳌﻠﻮﻙ ﺍﻷﻭﻝ ).( 8 – 3 / 11
) (4ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﻭﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﺩ /ﻋﻠﻰ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﳏﻤﻮﺩ ﺹ.393
) (5ﺍﻹﳒﻴﻞ ﻛﺘﺎﺏ ﺍﳊﻴﺎﺓ ﻣﻦ ﺭﺳﺎﻟﺔ "ﺑﻮﻟﺲ" ﺍﻷﻭﱃ ﺇﱃ "ﺗﻴﻤﻮﺷﺎﻭﺱ" ﺹ 312ﻁ ﺍﳋﺎﻣﺴﺔ 1994ﻡ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﻗﺪ ﺛﺒﺖ ﺗﺎﺭﳜﻴﺎﹰ ﺃﻥ ﺑﲔ ﺍﳌﺴﻴﺤﻴﲔ ﺍﻷﻗﺪﻣﲔ ﻣﻦ ﻛﺎﻧﻮﺍ ﻳﺘﺰﻭﺟﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪﺓ ،ﻭﻣﻦ ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ
ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺰﻭﺟﺎﺕ ،ﻭﻗﺪ ﻛﺎﻥ ﰱ ﺃﻗﺪﻡ ﻋﺼﻮﺭ ﺍﳌﺴﻴﺤﻴﺔ ﻣﻦ ﻳﺮﻯ ﺇﺑﺎﺣﺔ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﰱ
ﺃﻣﻜﻨﺔ ﳐﺼﻮﺻﺔ ﻭﺃﺣﻮﺍﻝ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ.
ﻳﻘﻮﻝ "ﻭﺳﺘﺮﻣﺎﺭﻙ" ﺍﻟﻌﺎﱂ ﺍﻟﺜﻘﺔ ﰱ ﺗﺎﺭﻳﺦ ﺍﻟﺰﻭﺍﺝ ":ﺇﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺑﺎﻋﺘﺮﺍﻑ ﺍﻟﻜﻨﻴﺴﺔ ﺑﻘﻰ ﺇﱃ ﺍﻟﻘﺮﻥ
ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ،ﻭﻛﺎﻥ ﻳﺘﻜﺮﺭ ﰱ ﺍﳊﺎﻻﺕ ﺍﻟﱴ ﻻ ﲢﺼﻴﻬﺎ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﺪﻭﻟﺔ ")(1
ﻛﻤﺎ ﺣﺪﺙ ﰱ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﺃﻥ "ﺩﻳﺎﺭﻣﺎﺕ" ﻣﻠﻚ ﺃﻳﺮﻟﻨﺪﺓ ﻛﺎﻧﺖ ﻟﻪ ﺯﻭﺟﺘﺎﻥ ﻭﺳﺮﻳﺘﺎﻥ ،ﻭﺗﺰﻭﺝ
ﺍﳌﻠﻮﻙ "ﺍﳌﲑﻭﻓﻴﻮﻥ" ﻋﺪﺓ ﻣﺮﺍﺕ ﺑﺄﻛﺜﺮ ﻣﻦ ﺯﻭﺟﺔ.
ﻭﻛﺎﻥ "ﻟﺸﺮﳌﺎﻥ" ﻣﻠﻚ ﻓﺮﻧﺴﺎ ﺍﳌﻌﺎﺻﺮ ﻟﻠﺨﻠﻴﻔﺘﲔ ﺍﳌﻬﺪﻯ ﻭﺍﻟﺮﺷﻴﺪ ﺯﻭﺟﺘﺎﻥ ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﺴﺮﺍﺭﻯ ،ﻭﻗﺪ
ﺍﻋﺘﺮﻓﺖ ﺍﻟﻜﻨﻴﺴﺔ ﺑﺄﺑﻨﺎﺋﻪ ﺍﻟﺸﺮﻋﻴﲔ ﻣﻦ ﺯﻭﺟﺎﺕ ﻛﺜﲑﺍﺕ(2).
ﺑﻞ ﺫﻫﺒﺖ ﺑﻌﺾ ﺍﻟﻄﻮﺍﺋﻒ ﺍﳌﺴﻴﺤﻴﺔ ﺇﱃ ﺇﳚﺎﺏ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ،ﻓﻔﻰ ﻋﺎﻡ 1931ﻡ ﻧﺎﺩﻯ
""ﺍﻟﻠﻤﻌﻤﺪﺍﻧﻴﻮﻥ" ﰱ "ﻣﻮﻧﺴﺘﺮ" ﺻﺮﺍﺣﺔ :ﺑﺄﻥ ﺍﳌﺴﻴﺤﻰ ﺍﳊﻖ ﻫﻮ ﺍﻟﺬﻯ ﺗﻜﻮﻥ ﻟﻪ ﻋﺪﺓ ﺯﻭﺟﺎﺕ ،ﻭﻳﻌﺘﱪ
ﺍﳌﻮﺭﻣﻮﻥ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﺃﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻧﻈﺎﻡ ﺇﳍﻰ ﻣﻘﺪﺱ ")(3
ﻭﺃﻣﺎ ﺍﻟﻌﺮﺏ ﰱ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻘﺪ ﻛﺎﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻣﻌﺮﻭﻓﺎﹰ ﻭﺷﺎﺋﻌﺎﹰ ﻋﻨﺪﻫﻢ ،ﻭﱂ ﺗﻜﻦ ﻟﻪ ﺿﻮﺍﺑﻂ ﻣﻌﻴﻨﺔ،
ﻭﻻ ﺣﺪﻭﺩ ﻣﻌﺮﻭﻓﺔ.
ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﻏﻴﻼﻥ ﺑﻦ ﺳﻠﻤﺔ ﺍﻟﺜﻘﻔﻰ ﺃﺳﻠﻢ ﻭﻟﻪ ﻋﺸﺮﺓ ﻧﺴﻮﺓ ﰱ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺄﺳﻠﻤﻦ ﻣﻌﻪ،
ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱮ ) ":(rﺍﺧﺘﺮ ﻣﻨﻬﻦ ﺃﺭﺑﻌﺎﹰ ")(4
ﻭﻧﻈﺎﻡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻻ ﻳﺰﺍﻝ ﺇﱃ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ﻣﻨﺘﺸﺮﺍﹰ ﰱ ﻋﺪﺓ ﺷﻌﻮﺏ ﻻ ﺗﺪﻳﻦ ﺑﺎﻹﺳﻼﻡ ﰱ ﺇﻓﺮﻳﻘﻴﺔ
ﻭﺍﳍﻨﺪ ﻭﺍﻟﺼﲔ ﻭﺍﻟﻴﺎﺑﺎﻥ.
ﻭﰱ ﺳﻴﺎﻡ "ﺗﺎﻳﻼﻧﺪ" ﻣﺎ ﺯﺍﻝ ﺍﻟﺘﻌﺪﺩ ﳝﺎﺭﺱ ﺩﻭﻥ ﺣﺪﻭﺩ.
ﻭﺍﳌﺒﺸﺮﻭﻥ ﰱ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﳛﺎﻭﻟﻮﻥ ﺗﻐﻴﲑ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻹﺑﺎﺣﺔ ﺍﻟﺘﻌﺪﺩ ﺇﱃ ﻏﲑ ﺣﺪ ﻻﺳﺘﺨﺪﺍﻣﻪ ﰱ ﻧﺸﺮ
ﻓﻜﺮﻢ.
ﻭﺍﳌﺴﻴﺤﻴﻮﻥ ﰱ ﺇﻓﺮﻳﻘﻴﺎ ﻳﺘﺨﺬﻭﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻭﺳﻴﻠﺔ ﻟﻨﺸﺮ ﺭﺳﺎﻟﺘﻬﻢ ﺍﻟﺘﺒﺸﲑﻳﺔ ﺑﻌﺪ ﺃﻥ ﻭﺟﺪﺕ
ﺍﻹﺭﺳﺎﻻﺕ ﺍﻟﺘﺒﺸﲑﻳﺔ ﻧﻔﺴﻬﺎ ﺃﻣﺎﻡ ﻗﺎﻧﻮﻥ ﺍﺟﺘﻤﺎﻋﻰ ﻭﻫﻮ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻟﺪﻯ ﺍﻹﻓﺮﻳﻘﻴﲔ ﺍﻟﻮﺛﻨﻴﲔ ،ﻭﺭﺃﻭﺍ ﺃﻥ
) (1ﺣﻘﺎﺋﻖ ﺍﻹﺳﻼﻡ ﻭﺃﺑﺎﻃﻴﻞ ﺧﺼﻮﻣﻪ ﺹ 131ﻭﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ.72
) (2ﺍﻧﻈﺮ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰱ ﺍﻹﺳﻼﻡ ﺩ /ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰱ ﺹ ،181ﻭﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﰱ ﺍﻟﻘﺮﺁﻥ /ﻋﺒﺎﺱ ﳏﻤﻮﺩ ﺍﻟﻌﻘﺎﺩ
ﺹ 85ﻁ ﻣﻜﺘﺒﺔ ﻀﺔ ﻣﺼﺮ ﺩ.ﺕ.
) (3ﺍﳌﺮﺃﺓ ﰱ ﺍﻟﻘﺮﺁﻥ /ﻋﺒﺎﺱ ﳏﻤﻮﺩ ﺍﻟﻌﻘﺎﺩ ﺹ.806
) (4ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰱ ﺍﳌﺴﺘﺪﺭﻙ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ﺑﺎﺏ ﺿﺮﺏ ﻋﻨﻖ ﻣﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻪ ﺟـ 2ﺹ.192
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺘﻌﺪﺩ ﳛﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺪﺧﻮﻝ ﰱ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ،ﻓﻨﺎﺩﻭﺍ ﺑﻮﺟﻮﺏ ﺍﻟﺴﻤﺎﺡ ﻟﻺﻓﺮﻳﻘﻴﲔ
ﺍﳌﺴﻴﺤﻴﲔ ﺑﺎﻟﺘﻌﺪﺩ ﺇﱃ ﻏﲑ ﺣﺪ(1).
ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺍﻹﺳﻼﻡ ﱂ ﻳﺄﺕ ﺑﺒﺪﻋﺔ ﻓﻴﻤﺎ ﺃﺑﺎﺡ ﻣﻦ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ،ﻭﺇﳕﺎ ﺍﳉﺪﻳﺪ ﺃﻧﻪ ﺃﺻﻠﺢ ﻣﺎ ﺃﻓﺴﺪﺗﻪ
ﺍﻟﻔﻮﺿﻰ ﻣﻦ ﻫﺬﻩ ﺍﻹﺑﺎﺣﺔ ﺍﳌﻄﻠﻘﺔ ﻣﻦ ﻛﻞ ﻗﻴﺪ.
ﺛﺎﻧﻴﺎﹰ :ﺍﳊﻜﻤﺔ ﻣﻦ ﺇﺑﺎﺣﺔ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ:
ﺑﺎﺳﺘﻘﺮﺍﺀ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻺﺳﻼﻡ ﳒﺪ ﺃﻥ ﺷﺮﻳﻌﺘﻪ ﻻ ﲢﻞ ﻷﺗﺒﺎﻋﻪ ﺷﻴﺌﺎﹰ ﻳﻀﺮﻫﻢ ،ﻛﻤﺎ ﻻ ﲢﺮﻡ ﻋﻠﻴﻬﻢ
ﺷﻴﺌﺎﹰ ﻳﻨﻔﻌﻬﻢ ،ﻓﻬﻰ " ﻻ ﲢﻞ ﺇﻻ ﺍﻟﻄﻴﺐ ﺍﻟﻨﺎﻓﻊ ،ﻭﻻ ﲢﺮﻡ ﺇﻻ ﺍﳋﺒﻴﺚ ﺍﻟﻀﺎﺭ ﻭﻫﺬﺍ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﰱ ﻭﺻﻒ ﺍﻟﻨﱮ ) (rﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻳﺄﹾﻣﺮﻫﻢ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦﹺ ﺍﻟﹾﻤﻨﻜﹶﺮﹺ ﻭﻳﺤﻞﱡ ﻟﹶﻬﻢ ﺍﻟﻄﹶﻴﺒﺎﺕ
ﻭﻳﺤﺮﻡ ﻋﻠﹶﻴﻬﹺﻢ ﺍﹾﻟﺨﺒﺎﺋﺚﹶ { )(2
ﻓﻜﻞ ﻣﺎ ﺃﺑﺎﺣﺘﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻼﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﻔﻌﺘﻪ ﺧﺎﻟﺼﺔ ﺃﻭ ﺭﺍﺟﺤﺔ ،ﻭﻛﻞ ﻣﺎ ﺣﺮﻣﺘﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻼﺑﺪ ﺃﻥ
ﺗﻜﻮﻥ ﻣﻀﺮﺗﻪ ﺧﺎﻟﺼﺔ ﺃﻭ ﺭﺍﺟﺤﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﺭﺍﻋﺘﻪ ﺍﻟﺸﺮﻳﻌﺔ ﰱ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ،ﻓﻘﺪ ﻭﺍﺯﻧﺖ ﺑﲔ ﺍﳌﺼﺎﱀ
ﻭﺍﳌﻔﺎﺳﺪ ﻭﺍﳌﻨﺎﻓﻊ ﻭﺍﳌﻀﺎﺭ ،ﰒ ﺃﺫﻧﺖ ﺑﻪ ﳌﻦ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺛﻘﺎﹰ ﻣﻦ ﻧﻔﺴﻪ ﺑﺮﻋﺎﻳﺔ ﺍﻟﻌﺪﻝ ﻏﲑ
ﺧﺎﺋﻒ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﳉﻮﺭ ﻭﺍﳌﻴﻞ ") (3ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﺣﲔ ﺷﺮﻉ ﺍﻟﺘﻌﺪﺩ ﻛﺎﻥ ﺫﻟﻚ ﳊﻜﻢ ﺳﺎﻣﻴﺔ،
ﻭﻣﺼﺎﱀ ﻋﺎﻣﺔ ،ﻭﺿﺮﻭﺭﺍﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺷﺨﺼﻴﺔ.
ﻭﳝﻜﻦ ﺃﻥ ﳓﺼﺮ ﺍﳊﻜﻤﺔ ﻣﻦ ﻧﻈﺎﻡ ﺍﻟﺘﻌﺪﺩ ﰱ ﺍﻷﻣﻮﺭ ﺍﻵﺗﻴﺔ:
ﺃ(ﺍﳌﺼﻠﺤﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ :ﻭﺗﻈﻬﺮ ﻫﺬﻩ ﺍﳌﺼﻠﺤﺔ ﰱ ﺣﺎﻟﺘﲔ ﻻ ﻳﻨﻜﺮ ﺃﺣﺪ ﻭﻗﻮﻋﻬﻤﺎ:
)(1ﻋﻨﺪ ﺯﻳﺎﺩﺓ ﻋﺪﺩ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﻋﺪﺩ ﺍﻟﺮﺟﺎﻝ ﰱ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻌﺎﺩﻳﺔ:
ﻫﻨﺎﻙ ﺣﺎﻻﺕ ﻭﺍﻗﻌﻴﺔ ﰱ ﳎﺘﻤﻌﺎﺕ ﻛﺜﲑﺓ ﺗﺒﺪﻭ ﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ ﻋﺪﺩ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺼﺎﳊﺎﺕ ﻟﻠﺰﻭﺍﺝ ﻋﻠﻰ ﻋﺪﺩ
ﺍﻟﺮﺟﺎﻝ ﺍﻟﺼﺎﳊﲔ ﻟﻠﺰﻭﺍﺝ " ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﰱ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﻛﺸﻤﺎﻝ ﺃﻭﺭﺑﺎ ،ﻓﺈﻥ ﺍﻟﻨﺴﺎﺀ ﻓﻴﻬﺎ ﰱ ﻏﲑ
ﺃﻭﻗﺎﺕ ﺍﳊﺮﻭﺏ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺗﻔﻮﻕ ﺍﻟﺮﺟﺎﻝ ﺑﻜﺜﲑ ،ﻭﻗﺪ ﺩﻟﺖ ﺍﻹﺣﺼﺎﺋﻴﺎﺕ ﰱ )ﻓﻨﻠﻨﺪﺍ( ﺃﻧﻪ ﻣﻦ ﺑﲔ ﺃﺭﺑﻌﺔ
ﺃﻃﻔﺎﻝ ﺃﻭ ﺛﻼﺛﺔ ﻳﻮﻟﺪﻭﻥ ﻳﻜﻮﻥ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺫﻛﺮ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺇﻧﺎﺛﺎﹰ.
ﻓﻔﻰ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺪﺩ ﻋﻼﺟﺎﹰ ﺃﺧﻼﻗﻴﺎﹰ ﻭﺍﺟﺘﻤﺎﻋﻴﺎﹰ ،ﻭﻫﻮ ﺃﻓﻀﻞ ﺑﻜﺜﲑ ﻣﻦ ﺗﺴﻜﻊ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺰﺍﺋﺪ
ﻋﺪﺩﻫﻦ ﻋﻦ ﻋﺪﺩ ﺍﻟﺮﺟﺎﻝ ﰱ ﺍﻟﻄﺮﻗﺎﺕ ،ﻻ ﻋﺎﺋﻞ ﳍﻦ ،ﻭﻻ ﺑﻴﺖ ﻳﺆﻭﻳﻬﻦ ،ﻭﻻ ﻳﻮﺟﺪ ﺇﻧﺴﺎﻥ ﳛﺘﺮﻡ ﺍﺳﺘﻘﺮﺍﺭ
ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻰ ﻳﻔﻀﻞ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺪﻋﺎﺭﺓ ﻋﻠﻰ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ،ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺣﺐ ﻫﻮﻯ ،ﻛﺄﻥ ﻳﻜﻮﻥ
) (1ﺍﻹﺳﻼﻡ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﰱ ﻭﺳﻂ ﺃﻓﺮﻳﻘﻴﺎ /ﺍﻟﺴﻴﺪ ﻧﻮﺭﺟﻴﻪ ﺹ 98– 92ﻧﻘﻼﹰ ﻋﻦ ﻧﻈﺎﻡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟـﺎﺕ ﰱ ﺍﻹﺳـﻼﻡ
ﺹ 24ﺩ /ﻛﻮﺛﺮ ﻛﺎﻣﻞ ﻋﻠﻰ.
) (2ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ .157 /
) (3ﻣﺮﻛﺰ ﺍﳌﺮﺃﺓ ﰱ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺹ.134،133
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺭﺟﻼﹰ ﺃﻧﺎﻧﻴﺎﹰ ﻳﺮﻳﺪ ﺃﻥ ﻳﺸﺒﻊ ﻏﺮﻳﺰﺗﻪ ﺍﳉﻨﺴﻴﺔ ﺩﻭﻥ ﺃﻥ ﳛﻤﻞ ﻧﻔﺴﻪ ﺃﻯ ﺍﻟﺘﺰﺍﻣﺎﺕ ﺃﺩﺑﻴﺔ ﺃﻭ ﻣﺎﺩﻳﺔ ﳓﻮ ﻣﻦ ﻳﺘﺼﻞ
ﻦ ،ﻭﻣﺜﻞ ﻫﺆﻻﺀ ﺧﺮﺍﺏ ﻋﻠﻰ ﺍﺘﻤﻊ ،ﻭﺃﻋﺪﺍﺀ ﻟﻠﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ ،ﻭﻟﻴﺲ ﳑﻦ ﻳﺸﺮﻑ ﻗﻀﻴﺔ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ
ﺯﻭﺟﺔ ﻭﺍﺣﺪﺓ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻧﺼﺎﺭﻫﻢ ،ﻭﺣﻴﺎﻢ ﻫﺬﻩ ﺗﺴﺨﺮ ﻣﻨﻬﻢ ﻭﻣﻦ ﺩﻋﻮﺍﻫﻢ ")(1
ﻭﰱ ﻫﺬﺍ ﺍﳌﻌﲎ ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ":ﻗﺪ ﻳﻜﻮﻥ ﻋﺪﺩ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺼﺎﳊﺎﺕ ﻟﻠﺰﻭﺍﺝ ﺃﻛﺜﺮ ﻣﻦ
ﻋﺪﺩ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻴﻪ … ﻭﻫﻨﺎ ﺗﻜﻮﻥ ﻣﺼﻠﺤﺔ ﺍﺘﻤﻊ ،ﻭﻣﺼﻠﺤﺔ ﺍﻟﻨﺴﺎﺀ ﺃﻧﻔﺴﻬﻦ ﰱ ﺃﻥ ﻳﻜﻦ ﺿﺮﺍﺋﺮ
ﺑﺪﻻﹰ ﻣﻦ ﺃﻥ ﻳﻌﻴﺸﻦ ﺍﻟﻌﻤﺮ ﻛﻠﻪ ﻋﻮﺍﻧﺲ ﳏﺮﻭﻣﺎﺕ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ.
ﺇﺎ ﺇﺣﺪﻯ ﻃﺮﺍﺋﻖ ﺛﻼﺙ ،ﺃﻣﺎﻡ ﻫﺆﻻﺀ ﺍﻟﺰﺍﺋﺪﺍﺕ ﻋﻦ ﻋﺪﺩ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ،ﻻ ﻃﺮﻳﻘﺔ
ﻏﲑﻫﻦ:
-1ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﻀﲔ ﺍﻟﻌﻤﺮ ﻛﻠﻪ ﰱ ﻣﺮﺍﺭﺓ ﺍﳊﺮﻣﺎﻥ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺍﻷﻣﻮﻣﺔ ،ﻭﻫﻰ ﻋﻘﻮﺑﺔ ﻗﺎﺳﻴﺔ
ﳍﺆﻻﺀ ،ﻭﻫﻦ ﱂ ﻳﻘﺘﺮﻓﻦ ﺟﺮﻣﺎﹰ.
-2ﻭﺇﻣـﺎ ﺃﻥ ﻳﺮﺧﻰ ﳍﻦ ﺍﻟﻌﻨـﺎﻥ ،ﻟﲑﻛﻀﻦ ﻭﺭﺍﺀ ﺷﻬﻮﺍﻦ ،ﻭﻳﺮﺿﲔ ﺃﻥ ﻳﻜﻦ ﺃﺩﻭﺍﺕ ﳍﻮ ﻟﻌﺒﺚ
ﺍﻟﺮﺟﺎﻝ ﺍﳌﻔﺴﺪﻳﻦ ،ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻫﻦ ﳊﻤﺎ ﻭﻳﺮﻣﻮﻦ ﻋﻈﻤﺎﹰ ﺑﻌﺪ ﺃﻥ ﺗﺬﻫﺐ ﻧﻀﺮﻦ ﻭﺷﺒﺎﻦ.
-3ﻭﺇﻣﺎ ﺃﻥ ﻳﺒﺎﺡ ﳍﻦ ﺍﻟﺰﻭﺍﺝ ﺑﺮﺟﻞ ﻣﺘﺰﻭﺝ ﻗـﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻹﺣﺼﺎﻥ ،ﻭﺍﺛﻖ ﻣﻦ ﻧﻔﺴﻪ ﺑﺎﻟﻌﺪﻝ
) (2ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ.
ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﺧﲑﺓ ﻫﻰ ﺍﳊﻞ ﺍﻟﻌﺎﺩﻝ ﺍﻷﻣﺜﻞ ،ﻭﺍﻟﺒﻠﺴﻢ ﺍﻟﺸﺎﰱ ﻭﺫﻟﻚ ﻫﻮ ﻣﺎ ﺣﻜﻢ ﺑﻪ
ﺍﻹﺳﻼﻡ } ﻭﻣﻦ ﺃﹶﺣﺴﻦ ﻣﻦ ﺍﷲِ ﺣﻜﹾﻤﺎﹰ ﻟﻘﹶﻮﻡﹴ ﻳﻮﻗﻨﻮﻥﹶ { )(1) (3
) (1ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ.81
) (2ﺍﻟﻌﺪﻝ ﺍﳌﻄﻠﻮﺏ ﻫﻨﺎ " ﻫﻮ ﺍﻟﻌﺪﻝ ﰱ ﺍﳌﻌﺎﻣﻠﺔ ﻭﺍﻟﻨﻔﻘﺔ ﻭﺍﳌﻌﺎﺷﺮﺓ ﻭﺍﳌﺒﺎﺷﺮﺓ ،ﺃﻣﺎ ﺍﻟﻌﺪﻝ ﰱ ﻣﺸﺎﻋﺮ ﺍﻟﻘﻠﻮﺏ ﻭﺃﺣﺎﺳـﻴﺲ
ﺍﻟﻨﻔﻮﺱ ،ﻓﻼ ﻳﻄﺎﻟﺐ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺑﲎ ﺍﻹﻧﺴﺎﻥ ،ﻷﻧﻪ ﺧﺎﺭﺝ ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ،ﻭﻫﻮ ﺍﻟﻌﺪﻝ ﺍﻟﺬﻯ ﻗﺎﻝ ﺍﷲ ﻋﻨﻪ ﰱ ﻗﻮﻟـﻪ
ﺻﺘ ﻢ ﻓﹶﻼﹶ ﺗﻤﻴﻠﹸﻮﹾﺍ ﹸﻛﻞﱠ ﺍﹾﻟﻤ ﻴﻞﹺ ﻓﹶﺘﺬﹶﺭﻭﻫﺎ ﻛﹶﺎﹾﻟ ﻤﻌﻠﱠﻘﹶﺔ) {ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳـﺔ
ﺴﺘﻄﻴﻌﻮﹾﺍ ﺃﹶ ﹾﻥ ﺗ ﻌﺪﻟﹸﻮﹾﺍ ﺑ ﻴﻦ ﺍﻟﻨﺴﺎﺀِ ﻭﻟﹶ ﻮ ﺣﺮ
ﺗﻌﺎﱃ }:ﻭﻟﹶ ﻦ ﺗ
،(129/ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﱴ ﳛﺎﻭﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺨﺬﻭﺍ ﻣﻨﻬﺎ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﺘﻌﺪﺩ ،ﻭﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ﻭﺷـﺮﻳﻌﺔ ﺍﷲ
ﻟﻴﺴﺖ ﻫﺎﺯﻟﺔ ،ﺣﱴ ﺗﺸﺮﻉ ﺍﻷﻣﺮ ﰱ ﺁﻳﺔ ﻭﲢﺮﻣﻪ ﰱ ﺁﻳﺔ ،ﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱴ ﺗﻌﻄﻰ ﺑﺎﻟﻴﻤﲔ ﻭﺗﺴﻠﺐ ﺑﺎﻟﺸـﻤﺎﻝ ،ﻓﺎﻟﻌـﺪﻝ
ﺍﳌﻄﻠﻮﺏ ﰱ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ،ﻭﺍﻟﺬﻯ ﻳﺘﻌﲔ ﻋﺪﻡ ﺍﻟﺘﻌﺪﺩ ﺇﺫﺍ ﺣﻴﻒ ﺃﻻ ﻳﺘﺤﻘﻖ ﻫﻮ ﺍﻟﻌﺪﻝ ﰱ ﺍﳌﻌﺎﻣﻠـﺔ ﻭﺍﻟﻨﻔﻘـﺔ ﻭﺍﳌﻌﺎﺷـﺮﺓ
ﻭﺍﳌﺒﺎﺷﺮﺓ ،ﻭﺳﺎﺋﺮ ﺍﻷﻭﺿﺎﻉ ﺍﻟﻈﺎﻫﺮﺓ ،ﲝﻴﺚ ﻻ ﻳﻨﻘﺺ ﺇﺣﺪﻯ ﺍﻟﺰﻭﺟﺎﺕ ﺷﺊ ﻣﻨﻬﺎ ،ﻭﲝﻴﺚ ﻻ ﺗﺆﺛﺮ ﻭﺍﺣﺪﺓ ﺩﻭﻥ ﺍﻷﺧﺮﻯ
ﺑﺸﺊ ﻣﻨﻬﺎ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﻛﺎﻥ ) (rﻭﻫﻮ ﺃﺭﻓﻊ ﺇﻧﺴﺎﻥ ﻋﺮﻓﺘﻪ ﺍﻟﺒﺸﺮﻳﺔ ،ﻳﻘﻮﻡ ﺑﻪ ﰱ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﱂ ﻳﻜﻦ ﺃﺣﺪ ﳚﻬﻞ ﻣـﻦ
ﺣﻮﻟﻪ ﻭﻻ ﻣﻦ ﻧﺴﺎﺋﻪ ﺃﻧﻪ ﳛﺐ ﻋﺎﺋﺸﺔ – ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ – ﻭﻳﺆﺛﺮﻫﺎ ﺑﻌﺎﻃﻔﺔ ﻗﻠﺒﻴﺔ ﺧﺎﺻﺔ ،ﻻ ﺗﺸﺎﺭﻛﻬﺎ ﻓﻴﻬـﺎ ﻏﲑﻫـﺎ،
ﻓﺎﻟﻘﻠﻮﺏ ﻟﻴﺴﺖ ﻣﻠﻜﺎﹰ ﻷﺻﺤﺎﺎ ،ﻭﺇﳕﺎ ﻫﻰ ﺑﲔ ﺇﺻﺒﻌﲔ ﻣﻦ ﺃﺻﺎﺑﻊ ﺍﻟﺮﲪﻦ ﻳﻘﻠﺒﻬﺎ ﻛﻴﻒ ﻳﺸﺎﺀ ،ﻭﻗﺪ ﻛﺎﻥ ) (rﻳﻌـﺮﻑ
ﺩﻳﻨﻪ )ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ /ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﺟـ 1ﺹ.(582
) (3ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ .50 /
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻧﻈﺎﻡ ﻭﺍﻗﻌﻰ ﺟﺎﺀ ﻣﻄﺎﺑﻘﺎﹰ ﻟﻮﺍﻗﻊ ﺍﺘﻤﻊ ﺍﻟﺬﻯ ﻳﺰﻳﺪ ﻓﻴﻪ ﻋﺪﺩ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ
ﻋﺪﺩ ﺍﻟﺮﺟﺎﻝ ﰱ ﺃﻏﻠﺐ ﺍﻷﺣﻮﺍﻝ.
)(2ﻋﻨﺪ ﻗﻠﺔ ﺍﻟﺮﺟﺎﻝ ﻋﻦ ﺍﻟﻨﺴﺎﺀ ﻗﻠﺔ ﺑﺎﻟﻐﺔ ﻧﺘﻴﺠﺔ ﺍﳊﺮﻭﺏ ﺍﻟﻄﺎﺣﻨﺔ.
ﻭﺇﺫﺍ ﺃﺿﻔﻨﺎ ﺇﱃ ﻣﺎ ﺳﺒﻖ " ﺗﻌﺮﺽ ﺍﻟﺮﺟﺎﻝ ﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻬﺎﻟﻚ ﻭﺍﻷﺧﻄﺎﺭ ﻟﺘﺤﻤﻠﻬﻢ ﺃﻋﺒﺎﺀ ﺍﳊﺮﺏ ﻭﺷﺌﻮﻥ
ﺍﻟﻜﺪﺡ ﰱ ﺍﳊﻴﺎﺓ ﺗﺆﻛﺪ ﻟﻨﺎ ﺃﻥ ﺍﻟﺬﻛﻮﺭ ﺃﻛﺜﺮ ﺗﻌﺮﺿﺎﹰ ﻟﻠﻘﻠﺔ ﻣﻦ ﺍﻹﻧﺎﺙ ،ﻭﺣﺴﺒﻨﺎ ﺃﻥ ﻧﻌﻠﻢ ﺃﻥ ﻋﺪﺩ ﻣﻦ ﻗﺘﻞ
ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﰱ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺪ ﺑﻠﻎ ﺯﻫﺎﺀ ﻋﺸﺮﻳﻦ ﻣﻠﻴﻮﻧﺎﹰ ﻋﻠﻰ ﺣﲔ ﺃﻥ ﻣﻦ ﻗﺘﻞ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻷﻣﻮﺭ
ﻣﺘﺼﻠﺔ ﺑﺎﻟﻌﻤﻠﻴﺎﺕ ﺍﳊﺮﺑﻴﺔ ﻻ ﻳﺘﺠﺎﻭﺯ ﺑﻀﻌﺔ ﺁﻻﻑ ،ﻭﺇﺫﺍ ﺻﺢ ﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻣﻢ ﺍﳌﺘﺤﻀﺮﺓ ،ﻓﻬﻮ ﺃﺻﺢ ﰱ
ﻏﲑﻫﺎ ﺇﺫ ﺗﻘﻞ ﻭﺳﺎﺋﻞ ﺍﻟﻮﻗﺎﻳﺔ ﻭﺍﻟﻌﻼﺝ ﻭﺗﻜﺜﺮ ﻓﺮﺹ ﺍﳊﺮﻭﺏ ،ﻭﺗﺸﺘﺪ ﺣﺪﺓ ﺍﻟﻜﺪﺡ ،ﻭﻳﺰﻳﺪ ﻋﺪﺩ ﺍﻟﻀﺤﺎﻳﺎ
ﻣﻦ ﺍﻟﺮﺟﺎﻝ ")(2
ﻭﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻛﺎﻥ ﻫﻮ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﱴ ﻗﺎﻣﺖ ﺑﻌﻤﻠﻴﺎﺕ ﺍﻟﺘﻌﻮﻳﺾ ﻓﻴﻤﺎ ﺧﺎﺿﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰱ
ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻣﻦ ﺣﺮﻭﺏ ﻃﺎﺣﻨﺔ ﻣﺘﻮﺍﺻﻠﺔ ﰱ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ ،ﻟﻮﻻﻩ ﻷﻛﻠﺘﻬﻢ ﺍﳊﺮﺏ.
ﻭﰱ ﻋﺼﺮﻧﺎ ﺍﳊﺪﻳﺚ ﺣﻴﺚ ﻃﺤﻨﺖ ﺍﳊﺮﻭﺏ ﺷﺒﺎﺏ ﺃﳌﺎﻧﻴﺎ ﺍﳍﺘﻠﺮﻳﺔ ،ﻓﻜﺮ ﻫﺘﻠﺮ ﲢﺖ ﺿﻐﻂ ﺍﻟﻀﺮﻭﺭﺓ ﰱ
ﺇﺟﺮﺍﺀ ﳚﱪ ﺍﻟﻨﻘﺺ ﺍﳌﺮﻭﻉ ﺍﻟﺬﻯ ﲣﻠﺨﻞ ﺑﻪ ﻛﻴﺎﻥ ﺃﻣﺘﻪ ،ﻓﻠﻢ ﻳﻜﻦ ﺃﻣﺎﻣﻪ ﺳﻮﻯ ﻗﺎﻧﻮﻥ ﻳﺸﺮﻉ ﺗﻌﺪﺩ
ﺍﻟﺰﻭﺟﺎﺕ ،ﻭﻗﺪ ﺟﺎﺀ ﰱ ﺟﺮﻳﺪﺓ ﺍﻷﻫﺮﺍﻡ ﺑﺘﺎﺭﻳﺦ 13ﺩﻳﺴﻤﱪ 1960ﻡ ﺃﻧﻪ ﻗﺪ ﺍﻛﺘﺸﻒ ﻭﺛﻴﻘﺔ ﲞﻂ ﻳﺪ
"ﻣﺎﺭﺗﻦ ﺑﻮﺭﻣﺎﻥ" ﻧﺎﺋﺐ ﻫﺘﻠﺮ ﻛﺎﻥ ﻗﺪ ﻛﺘﺒﻬﺎ ﰱ ﻋﺎﻡ 1944ﻡ ﻳﻘﻮﻝ ﻓﻴﻬﺎ :ﺇﻥ ﻫﺘﻠﺮ ﻛﺎﻥ ﻳﻔﻜﺮ ﺟﺪﻳﺎﹰ ﰱ ﺃﻥ
ﻳﺒﻴﺢ ﻟﻠﺮﺟﻞ ﺍﻷﳌﺎﱏ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﺛﻨﲔ ﺷﺮﻋﺎﹰ ،ﻟﻀﻤﺎﻥ ﻣﺴﺘﻘﺒﻞ ﻗﻮﺓ ﺍﻟﺸﻌﺐ ﺍﻷﳌﺎﱏ(3).
ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺣﻼ ﻋﺎﺩﻻﹰ ﻭﺑﻠﺴﻤﺎ ﺷﺎﻓﻴﺎﹰ ﻟﻌﻼﺝ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﻜﺜﻴﻔﺔ ﻟﻺﻧﺎﺙ ﻭﺍﻟﻘﻠﺔ ﺍﻟﻀﺌﻴﻠﺔ
ﻟﻠﺮﺟﺎﻝ ﺍﻟﱴ ﺗﻨﺘﺞ ﻋﻨﺪ ﺣﺎﻟﺔ ﺍﳊﺮﺏ.
ﺏ(ﺍﳊﻜﻤﺔ ﺍﳋﻠﻘﻴﺔ:
ﺇﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻭﺍﻗﻌﻰ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﱴ ﻓﻄﺮ ﺍﷲ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻓﻬﻮ " ﻧﻈﺎﻡ ﻭﺍﻗﻌﻰ ﻳﻠﺘﻘﻂ
ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻭﺍﻗﻌﻪ ﺍﻟﺬﻯ ﻫﻮ ﻓﻴﻪ ﻭﻣﻦ ﻣﻮﻗﻔﻪ ﺍﻟﺬﻯ ﻫﻮ ﻋﻠﻴﻪ ،ﻟﲑﺗﻔﻊ ﺑﻪ ﺇﱃ ﺍﳌﺮﺗﻘﻰ ﺍﻟﺼﺎﻋﺪ ﺇﱃ ﺍﻟﻘﻤﺔ
ﺍﻟﺴﺎﻣﻘﺔ ﰱ ﻏﲑ ﺇﻧﻜﺎﺭ ﻟﻔﻄﺮﺗﻪ ﺃﻭ ﺗﻨﻜﺮ ،ﺇﻧﻪ ﻧﻈﺎﻡ ﻻ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﳊﺬﻟﻘﺔ ﺍﳉﻮﻓﺎﺀ ،ﻭﻻ ﻋﻠﻰ ﺍﻟﺘﻈﺮﻑ ﺍﳌﺎﺋﻊ،
ﻭﻻ ﻋﻠﻰ ﺍﳌﺜﺎﻟﻴﺔ ﺍﻟﻔﺎﺭﻏﺔ ،ﻭﻻ ﻋﻠﻰ ﺍﻷﻣﻨﻴﺎﺕ ﺍﳊﺎﳌﺔ ﺍﻟﱴ ﺗﺼﺪﻡ ﺑﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻭﻭﺍﻗﻌﻪ ﻭﻣﻼﺑﺴﺎﺕ ﺣﻴﺎﺗﻪ،
ﰒ ﺗﺘﺒﺨﺮ ﰱ ﺍﳍﻮﺍﺀ ،ﻭﺇﳕﺎ ﻫﻮ ﻧﻈﺎﻡ ﻳﺮﻋﻰ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ،ﻭﻧﻈﺎﻓﺔ ﺍﺘﻤﻊ ،ﻓﻼ ﻳﺴﻤﺢ ﺑﺈﻧﺸﺎﺀ ﻭﺍﻗﻊ ﻣﺎﺩﻯ ﻣﻦ
) (1ﻣﺮﻛﺰ ﺍﳌﺮﺃﺓ ﰱ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺹ.125 ،124
) (2ﻣﺸﻜﻼﺕ ﺍﺘﻤﻊ ﺍﳌﺼﺮﻯ ﺹ 62-61ﺩ /ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰱ – ﻧﻘﻼ ﻣﻦ ﺍﻷﺳﺮﺓ ﺍﳌﺜﻠـﻰ ﺩ /ﻋﻤـﺎﺭ ﳒﻴـﺐ
ﺹ.191
) (3ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺍﳌﻌﺎﺻﺮﺓ /ﺍﻟﺒﻬﻰ ﺍﳋﻮﱃ ﺹ ،93،94ﻭﺍﻧﻈﺮ ﺷﺒﻬﺎﺕ ﺣﻮﻝ ﺍﻹﺳﻼﻡ /ﳏﻤﺪ ﻗﻄﺐ ﺹ.135
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺷﺄﻧﻪ ﺍﳓﻼﻝ ﺍﳋﻠﻖ ﻭﺗﻠﻮﻳﺚ ﺍﺘﻤﻊ ﲢﺖ ﻣﻄﺎﺭﻕ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﱴ ﺗﺼﻄﺪﻡ ﺍﻟﻮﺍﻗﻊ ،ﺑﻞ ﻳﺘﻮﺧﻰ ﺩﺍﺋﻤﺎ ﺃﻥ ﻳﻨﺸﺊ
ﻭﺍﻗﻌﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺻﻴﺎﻧﺔ ﺍﳋﻠﻖ ﻭﻧﻈﺎﻓﺔ ﺍﺘﻤﻊ ،ﻣﻊ ﺃﻳﺴﺮ ﺟﻬﺪ ﻳﺒﺬﻟﻪ ﺍﻟﻔﺮﺩ ﻭﻳﺒﺬﻟﻪ ﺍﺘﻤﻊ ")(1
ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻧﻈﺎﻡ ﺍﻟﺘﻌﺪﺩ – ﻛﻤﺎ ﺷﺮﻋﻪ ﺍﻹﺳﻼﻡ – ﻧﻈﺎﻣﺎﹰ ﺃﺧﻼﻗﻴﺎﹰ ،ﻷﻧﻪ ﻻ ﻳﺴﻤﺢ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﺼﻞ
ﺑﺄﻯ ﺍﻣﺮﺃﺓ ﺷﺎﺀ ،ﻭﰱ ﺃﻯ ﻭﻗﺖ ﺷﺎﺀ.
" ﺇﻧﻪ ﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﺼﻞ ﺑﺄﻛﺜﺮ ﻣﻦ ﺛﻼﺙ ﻧﺴﺎﺀ ﺯﻳﺎﺩﺓ ﻋﻦ ﺯﻭﺟﺘﻪ ،ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﺼﻞ ﺑﻮﺍﺣﺪﺓ ﻣﻨﻬﻦ
ﺳﺮﺍﹰ ،ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺇﺟﺮﺍﺀ ﺍﻟﻌﻘﺪ ﻭﺇﻋﻼﻧﻪ ﻭﻟﻮ ﺑﲔ ﻧﻔﺮ ﳏﺪﻭﺩ ،ﻭﻻﺑﺪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻭﻟﻴﺎﺀ ﺍﳌﺮﺃﺓ ﺬﺍ ﺍﻻﺗﺼﺎﻝ
ﺍﳌﺸﺮﻭﻉ ﻭﻳﻮﺍﻓﻘﻮﺍ ﻋﻠﻴﻪ ،ﺃﻭ ﺃﻥ ﻳﺒﺪﻭﺍ ﻋﻠﻴﻪ ﺍﻋﺘﺮﺍﺿﺎﹰ ،ﻭﻻﺑﺪ ﻣﻦ ﺗﺴﺠﻴﻠﻪ – ﲝﺴﺐ ﺍﻟﺘﻨﻈﻴﻢ ﺍﳊﺪﻳﺚ – ﰱ
ﳏﻜﻤﺔ ﳐﺼﺼﺔ ﻟﻌﻘﻮﺩ ﺍﻟﺰﻭﺍﺝ ،ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻮﱃ ﺍﻟﺮﺟﻞ ﻋﻠﻴﻪ ،ﻭﺃﻥ ﻳﺪﻋﻮ ﻟﺬﻟﻚ ﺃﺻﺪﻗﺎﺀﻩ ﻣﺒﺎﻟﻐﺔ ﰱ
ﺍﻟﻔﺮﺡ ﻭﺍﻹﻛﺮﺍﻡ ")(2
ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﺍﻟﺘﻌﺪﺩ ﺍﻟﻮﺍﻗﻊ ﰱ ﺣﻴﺎﺓ ﺍﻟﻐﺮﺑﻴﲔ؟
" ﺇﻧﻪ ﻭﺍﻗﻊ ﻣﻦ ﻏﲑ ﺷﺮﻉ ﻭﻻ ﻗﺎﻧﻮﻥ … ﺇﻧﻪ ﻻ ﻳﻘﻊ ﺑﺎﺳﻢ ﺍﻟﺰﻭﺟﺎﺕ ،ﻭﻟﻜﻦ ﻳﻘﻊ ﺑﺎﺳﻢ ﺍﻟﺼﺪﻳﻘﺎﺕ
ﻭﺍﳋﻠﻴﻼﺕ ،ﺇﻧﻪ ﻟﻴﺲ ﻣﻘﺘﺼﺮﺍﹰ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻓﺤﺴﺐ ،ﺑﻞ ﻫﻮ ﺇﱃ ﻣﺎﻻ ﺎﻳﺔ ﻟﻪ ﻣﻦ ﺍﻟﻌﺪﺩ ،ﺇﻧﻪ ﻻ ﻳﻘﻊ ﻋﻠﻨﺎ
ﺗﻔﺮﺡ ﺑﻪ ﺍﻷﺳﺮﺓ ،ﻭﻟﻜﻦ ﺳﺮﺍﹰ ﻻ ﻳﻌﺮﻑ ﺑﻪ ﺃﺣﺪ ،ﺇﻧﻪ ﻻ ﻳﻠﹾﺰﻡ ﺻﺎﺣﺒﻪ ﺑﺄﻳﺔ ﻣﺴﺌﻮﻟﻴﺔ ﻣﺎﻟﻴﺔ ﳓﻮ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﺗﻰ
ﻳﺘﺼﻞ ﻦ ،ﺑﻞ ﺣﺴﺒﻪ ﺃﻥ ﻳﻠﻮﺙ ﺷﺮﻓﻬﻦ ﰒ ﻳﺘﺮﻛﻬﻦ ﻟﻠﺨﺰﻯ ﻭﺍﻟﻌﺎﺭ ﻭﺍﻟﻔﺎﻗﺔ.
ﺇﻧﻪ ﻻ ﻳﻠﺰﻡ ﺻﺎﺣﺒﻪ ﺑﺎﻻﻋﺘﺮﺍﻑ ﲟﺎ ﻧﺘﺞ ﻋﻦ ﻫﺬﺍ ﺍﻻﺗﺼﺎﻝ ﻣﻦ ﺃﻭﻻﺩ ،ﺑﻞ ﻳﻌﺘﱪﻭﻥ ﻏﲑ ﺷﺮﻋﻴﲔ ﳛﻤﻠﻮﻥ ﻋﻠﻰ
ﺟﺒﺎﻫﻬﻢ ﺧﺰﻯ ﺍﻟﺴﻔﺎﺡ ﻭﺍﻟﻌﺎﺭ ﻣﺎ ﻋﺎﺷﻮﺍ.
ﺇﻧﻪ ﺗﻌﺪﺩ ﺧﺎﻝ ﻣﻦ ﻛﻞ ﺗﺼﺮﻑ ﺃﺧﻼﻗﻰ ،ﺃﻭ ﻳﻘﻈﺔ ﻭﺟﺪﺍﻧﻴﺔ ﺃﻭ ﺷﻌﻮﺭ ﺇﻧﺴﺎﱏ ،ﺇﻧﻪ ﺗﻌﺪﺩ ﺗﺒﻌﺚ ﻋﻠﻴﻪ
ﺍﻟﺸﻬﻮﺓ ﻭﺍﻷﻧﺎﻧﻴﺔ ﻭﻳﻔﺮ ﻣﻦ ﲢﻤﻞ ﻛﻞ ﻣﺴﺌﻮﻟﻴﺔ ") (3ﳑﺎ ﺟﻌﻞ ﺍﳌﻨﺼﻔﲔ ﻣﻦ ﺍﻟﻐﺮﺑﻴﲔ ﰱ ﺃﻭﺍﺋﻞ ﻫﺬﺍ ﺍﻟﻘﺮﻥ
ﻳﻨﺎﺩﻭﻥ ﺑﺄﻥ ﻣﻨﻊ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺸﺮﻋﻴﺔ ﻳﻨﺸﺄ ﻋﻨﻪ ﺗﺸﺮﺩ ﺍﻟﻨﺴﺎﺀ ،ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﻔﺤﺸﺎﺀ ﻭﻛﺜﺮﺓ ﺍﻷﻭﻻﺩ
ﻏﲑ ﺍﻟﺸﺮﻋﻴﲔ ،ﻭﺃﻋﻠﻨﻮﺍ ﺃﻧﻪ ﻻ ﻋﻼﺝ ﻟﺬﻟﻚ ﺇﻻ ﺍﻟﺴﻤﺎﺡ ﺑﺘﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ "ﻓﻘﺪ ﻧﺸﺮﺕ ﺟﺮﻳﺪﺓ )ﻻﻏﻮﺹ
ﻭﻳﻜﻠﻰ ﺭﻛﻮﺭﺩ( ﻧﻘﻼﹰ ﻋﻦ ﺟﺮﻳﺪﺓ )ﻟﻨﺪﻥ ﺗﺮﻭﺙ( ﺑﻘﻠﻢ ﺇﺣﺪﻯ ﺍﻟﺴﻴﺪﺍﺕ ﺍﻹﳒﻠﻴﺰﻳﺎﺕ ﻣﺎ ﻳﻠﻰ ":ﻟﻘﺪ ﻛﺜﺮﺕ
ﺍﻟﺸﺎﺭﺩﺍﺕ ﻣﻦ ﺑﻨﺎﺗﻨﺎ ،ﻭﻋﻢ ﺍﻟﺒﻼﺀ ﻭﻗﻞ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻋﻦ ﺃﺳﺒﺎﺏ ﺫﻟﻚ … ﻭﷲ ﺩﺭ ﺍﻟﻌﺎﱂ ﺍﻟﻔﺎﺿﻞ "ﺗﻮﻣﺲ" ﻓﺈﻧﻪ
ﺭﺃﻯ ﺍﻟﺪﺍﺀ ﻭﻭﺻﻒ ﻟﻪ ﺍﻟﺪﻭﺍﺀ ﻭﻫﻮ ﺍﻹﺑﺎﺣﺔ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﺄﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪﺓ ،ﻭﺬﻩ ﺍﻟﻮﺍﺳﻄﺔ ﻳﺰﻭﻝ
ﺍﻟﺒﻼﺀ ﻻ ﳏﺎﻟﺔ ﻭﺗﺼﺒﺢ ﺑﻨﺎﺗﻨﺎ ﺭﺑﺎﺕ ﺑﻴﻮﺕ ،ﻓﺎﻟﺒﻼﺀ ﻛﻞ ﺍﻟﺒﻼﺀ ﰱ ﺇﺟﺒﺎﺭ ﺍﻟﺮﺟﻞ ﺍﻷﻭﺭﰉ ﻋﻠﻰ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻣﺮﺃﺓ
ﻭﺍﺣﺪﺓ.
) (1ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ /ﺍﻟﺸﻴﺦ ﺳﻴﺪ ﻗﻄﺐ ﺟـ 1ﺹ.579
) (2ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ.93
) (3ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺹ.94،95
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﰒ ﺗﺘﺎﺑﻊ ﺍﻟﻘﻮﻝ ﻓﺘﻘﻮﻝ ":ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ ﺑﻮﺍﺣﺪﺓ ﻫﻮ ﺍﻟﺬﻯ ﺟﻌﻞ ﺑﻨﺎﺗﻨﺎ ﺷﻮﺍﺭﺩ ﻭﻗﺬﻑ ﻦ ﺇﱃ ﺍﻟﺘﻤﺎﺱ
ﺃﻋﻤﺎﻝ ﺍﻟﺮﺟﺎﻝ ،ﻭﻻﺑﺪ ﻣﻦ ﺗﻔﺎﻗﻢ ﺍﻟﺸﺮ ﺇﺫﺍ ﱂ ﻳﺒﺢ ﻟﻠﺮﺟﻞ ﺍﻟﺘﺰﻭﺝ ﺑﺄﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪﺓ.
ﺃﻯ ﻇﻦ ﳛﻴﻂ ﺑﻌﺪﺩ ﺍﻟﺮﺟﺎﻝ ﺍﳌﺘﺰﻭﺟﲔ ﺍﻟﺬﻳﻦ ﳍﻢ ﺃﻭﻻﺩ ﻏﲑ ﺷﺮﻋﻴﲔ ﺃﺻﺒﺤﻮﺍ ﻛﻼ ﻭﻋﺎﺭﺍﹰ ﻭﻋﺎﻟﺔ ﻋﻠﻰ
ﺍﺘﻤﻊ ،ﻓﻠﻮ ﻛﺎﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻣﺒﺎﺣﺎﹰ ﳌﺎ ﺣﺎﻕ ﺑﺄﻭﻟﺌﻚ ﺍﻷﻭﻻﺩ ﻭﺃﻣﻬﺎﻢ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﳍﻮﻥ،
ﻭﻟﺴﻠﻢ ﻋﺮﺿﻬﻦ ﻭﻋﺮﺽ ﺃﻭﻻﺩﻫﻦ …ﺇﻥ ﺇﺑﺎﺣﺔ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﳚﻌﻞ ﻛﻞ ﺍﻣﺮﺃﺓ ﺭﺑﺔ ﺑﻴﺖ ﻭﺃﻡ ﺃﻭﻻﺩ
ﺷﺮﻋﻴﲔ ")(1
ﻓﻠﻠﻤﺮﺀ ﺃﻥ ﻳﻌﺠﺐ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﻣﻦ ﺇﺛﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﲔ ﻭﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻟﻠﻀﺠﺔ ﺍﻟﱴ ﳛﺪﺛﻮﺎ ﻋﻠﻰ ﻧﻈﺎﻡ
ﺍﻹﺳﻼﻡ ﰱ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺍﻟﺬﻯ ﻫﻮ ﺃﻟﺼﻖ ﺑﺎﻷﺧﻼﻕ ،ﻭﺃﻛﺒﺢ ﻟﻠﺸﻬﻮﺓ ،ﻭﺃﻛﺮﻡ ﻟﻠﻤﺮﺃﺓ.
ﺝ( ﺍﳌﺼﻠﺤﺔ ﺍﻟﺸﺨﺼﻴﺔ:
ﺃﻣﺎ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻓﺈﺎ ﺗﻌﻮﺩ ﺇﱃ ﻣﺼﻠﺤﺔ ﺍﻟﺸﺨﺺ ﺑﺎﻟﺬﺍﺕ ﻭﻫﻰ ﻛﺜﲑﺓ ﻣﻨﻬﺎ:
-1ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﻭﺟﺔ ﻋﻘﻴﻤﺔ ﻻ ﺗﻠﺪ ،ﻭﺍﻟﺮﺟـﻞ ﻳﺮﻏﺐ ﰱ ﺍﻟﺬﺭﻳﺔ ،ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﻭﻋﻠﻢ ﺍﻟﻨـﺎﺱ ﺳﺒﺐ
ﻃﻼﻗﻬﺎ ﻓﺴﺘﺒﻘﻰ ﺣﻴﺎﺎ ﺑﻼ ﺯﻭﺝ ،ﻷﻥ ﺍﻟﺮﺟـﺎﻝ ﻻ ﻳﺮﻏﺒﻮﻥ ﻓﻴﻬﺎ ﻭﻫﻰ ﻣﻄﻠﻘﺔ ،ﻭﻋﻘﻴﻢ ﻻ ﺗﻨﺠﺐ
ﳑﺎ ﻳﺴﺒﺐ ﳍﺎ ﺍﻟﺘﻌﺎﺳﺔ ﻭﺍﻟﺸﻘﺎﺀ ﻭﺍﳊﺮﻣﺎﻥ ﻃﻮﻝ ﺣﻴﺎﺎ.
ﺃﻟﻴﺲ ﻣﻦ ﺍﻷﻓﻀﻞ ﻭﺍﻷﺣﺴﻦ ﳍﺎ ﺃﻥ ﻳﺘﺰﻭﺝ ﺯﻭﺟﻬﺎ ﺑﺎﻣﺮﺃﺓ ﺛﺎﻧﻴﺔ ﻣﻦ ﺃﺟﻞ ﺭﻏﺒﺘﻪ ﰱ ﺍﻷﻭﻻﺩ ﻭﻫﻰ ﺭﻏﺒﺔ
ﻃﺒﻴﻌﻴﺔ ﰱ
ﺍﻹﻧﺴﺎﻥ – ﻭﺗﺒﻘﻰ ﻫﻰ ﻣﻌﺰﺯﺓ ﻣﻜﺮﻣﺔ ﳍﺎ ﺣﻘﻮﻗﻬﺎ ﺍﻟﺰﻭﺟﻴﺔ ﻛﺎﻣﻠﺔ؟ ﺃﻡ ﺗﻄﻠﻖ ﻓﻴﻜﻮﻥ ﺣﺎﳍﺎ ﺍﻟﺘﻌﺎﺳﺔ
ﻭﺍﻟﺸﻘﺎﺀ؟(2).
-2ﻗﺪ ﳛﺪﺙ ﺃﻥ ﺗﺼﺎﺏ ﺍﻟﺰﻭﺟﺔ ﲟﺮﺽ ﻋﻀﺎﻝ ،ﻳﻘﻌﺪﻫﺎ ﻋﻦ ﻭﺍﺟﺒـﺎﺎ ﺍﻟﺰﻭﺟﻴﺔ ،ﻭﻳﻔﻘﺪﻫﺎ ﻭﻇﻴﻔﺔ
ﺍﻷﻣﻮﻣﺔ،ﻓﺈﺫﺍ ﺍﻣﺘﻨﻊ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟـﺎﺕ ﰱ ﲨﻴﻊ ﺍﳊﺎﻻﺕ ﻓﻼ ﳏﻴﺺ ﻟﻠﺰﻭﺝ ﺍﻟﺬﻯ ﻋﻘﻤﺖ ﺯﻭﺟﺘﻪ
ﻭﻋﺠﺰﺕ ﻋﻦ ﺗﺪﺑﲑ ﺑﻴﺘﻬﺎ ﻣﻦ ﺗﻄﻠﻴﻖ ﺗﻠﻚ ﺍﻟﺰﻭﺟﺔ ،ﺃﻭ ﻣﻦ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺯﻭﺍﺝ ﻓﻘﺪ ﻣﻌﻨﺎﻩ ،ﻭﺑﻄﻞ
ﺍﻟﻐﺮﺽ ﺍﻷﻛﱪ ﻣﻨﻪ ﻟﻸﺳﺮﺓ ﻭﻟﻠﻨﻮﻉ ،ﻭﱂ ﻳﺒﻖ ﻟﻠﺮﺟـﻞ ﺇﻻ ﺗﻜـﺎﻟﻴﻒ ﺍﳋﺪﻣﺔ ﺍﻟﺒﻴﺘﻴﺔ ﺍﻟﱴ ﺗﻌﻮﻟﻪ
ﻭﺗﻌﻮﻝ ﺯﻭﺟﺘﻪ ﺑﻼ ﻋﻘﺐ ﻭﻻ ﺳﻜﻦ ﻳﻄﻤﺌﻦ ﺇﻟﻴﻪ.
ﻓﺎﻟﺴﻤﺎﺡ ﺑﺘﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﰱ ﻫﺬﻩ ﺍﳌﺸﻜﻠﺔ ﺍﻟﺒﻴﺘﻴﺔ ﺣﻞ ﻣﻘﺒﻮﻝ ،ﻭﺃﻛﺮﻡ ﻣﻦ ﻧﺒﺬ ﺍﳌﺮﺃﺓ ﺍﳌﺮﻳﻀﺔ ،ﻭﻣﻦ ﺇﻛﺮﺍﻩ
ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﻌﻘﻢ ﻭﺍﳌﺸﻘﺔ.
-3ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﳉﻨﺴﻴﺔ ﻣﺎ ﻻ ﻳﻜﺘﻔﻰ ﻣﻌﻬﺎ ﺑﺰﻭﺟﺘﻪ ﺇﻣﺎ ﻟﺸﻴﺨﻮﺧﺘﻬﺎ ﺃﻭ ﻟﻀﻌﻔﻬﺎ ﺃﻭ
) (1ﺗﻔﺴﲑ ﺍﳌﻨﺎﺭ /ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﺟـ 4ﺹ.295
) (2ﳏﺎﺳﻦ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ /ﻫﺎﺷﻢ ﺑﻦ ﺣﺎﻣﺪ ﺍﻟﺮﻓﺎﻋﻰ ﺹ.30
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻟﻜﺜﺮﺓ ﺍﻷﻳـﺎﻡ ﺍﻟﱴ ﻻ ﺗﺼﻠﺢ ﻓﻴﻬﺎ ﻟﻠﻤﻌﺎﺷﺮﺓ ﺍﳉﻨﺴﻴﺔ – ﻛﺄﻳﺎﻡ ﺍﳊﻴﺾ ﻭﺍﳊﻤﻞ ﻭﺍﻟﻨﻔﺎﺱ ﻭﺍﳌﺮﺽ
ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻣﻊ ﺭﻏﺒﺔ ﺍﻟﺰﻭﺟﲔ ﻛﻠﻴﻬﻤﺎ ﰱ ﺍﺳﺘﺪﺍﻣﺔ ﺍﻟﻌﺸﺮﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻭﻛـﺮﺍﻫﻴﺔ ﺍﻻﻧﻔﺼﺎﻝ – ﻓﻔﻰ
ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﳒﺪ ﺃﻧﻔﺴﻨﺎ ﺃﻣﺎﻡ ﺍﺣﺘﻤﺎﻝ ﻣﻦ ﺛﻼﺙ ﺍﺣﺘﻤﺎﻻﺕ:
ﺍﻷﻭﻝ :ﺃﻥ ﻧﻜﺒﺖ ﺍﻟﺮﺟﻞ ﻭﻧﺼﺪﻩ ﻋﻦ ﻣﺰﺍﻭﻟﺔ ﻧﺸﺎﻃﻪ ﺍﻟﻔﻄﺮﻯ ﺑﻘﻮﺓ ﺍﻟﺘﺸﺮﻳﻊ ﻭﻗﻮﺓ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻧﻘﻮﻝ ﻟﻪ:
ﻋﻴﺐ ﻳﺎ ﺭﺟﻞ ﺇﻥ ﻫﺬﺍ ﻻ ﻳﻠﻴﻖ ،ﻭﻻ ﻳﺘﻔﻖ ﻣﻊ ﺣﻖ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﻋﻨﺪﻙ ﻭﻻ ﻣﻊ ﻛﺮﺍﻣﺘﻬﺎ.
ﺍﻟﺜﺎﱏ :ﺃﻥ ﻧﻄﻠﻖ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﳜﺎﺩﻥ ﻭﻳﺴﺎﻓﺢ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﺍﻟﻨﺴﺎﺀ.
ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻧﺒﻴﺢ ﳍﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺘﻌﺪﺩ – ﻭﻓﻖ ﺿﺮﻭﺭﺍﺕ ﺍﳊﺎﻝ – ﻭﻧﺘﻮﻗﻰ ﻃﻼﻕ ﺍﻟﺰﻭﺟﺔ ﺍﻷﻭﱃ(1).
ﻓﺎﻻﺣﺘﻤﺎﻝ ﺍﻷﻭﻝ :ﺿﺪ ﺍﻟﻔﻄﺮﺓ ،ﻭﻓﻮﻕ ﺍﻟﻄﺎﻗﺔ ﻭﺿﺪ ﺍﺣﺘﻤﺎﻝ ﺍﻟﺮﺟﻞ ﺍﻟﻌﺼﱮ ﻭﺍﻟﻨﻔﺴﻰ ﻭﲦﺮﺗﻪ ﺍﻟﻘﺮﻳﺒﺔ – ﺇﺫﺍ
ﳓﻦ ﺃﻛﺮﻫﻨﺎﻩ ﲝﻜﻢ ﺍﻟﺘﺸﺮﻳﻊ ﻭﻗﻮﺓ ﺍﻟﺴﻠﻄﺎﻥ – ﻫﻰ ﻛﺮﺍﻫﻴﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺍﻟﱴ ﺗﻜﻠﻔﻪ ﻫﺬﺍ ﺍﻟﻌﻨﺖ ،ﻭﻣﻌﻨﺎﻩ
ﺟﺤﻴﻢ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻭﻫﺬﺍ ﻣﺎ ﻳﻜﺮﻫﻪ ﺍﻹﺳﻼﻡ ،ﺍﻟﺬﻯ ﳚﻌﻞ ﻣﻦ ﺍﻟﺒﻴﺖ ﺳﻜﻨﺎﹰ ﻭﻣﻦ ﺍﻟﺰﻭﺟﺔ ﺃﻧﺴﺎﹰ ﻭﻟﺒﺎﺳﺎﹰ.
ﻭﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﱏ :ﺿﺪ ﺍﲡﺎﻩ ﺍﻹﺳﻼﻡ ﺍﳋﻠﻘﻰ ،ﻭﺿﺪ ﻣﻨﻬﺠﻪ ﰱ ﺗﺮﻗﻴﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺭﻓﻌﻬﺎ ﻭﺗﻄﻬﲑﻫﺎ
ﻭﺗﺰﻛﻴﺘﻬﺎ ﻛﻰ ﺗﺼﺒﺢ ﻻﺋﻘﺔ ﺑﺎﻹﻧﺴﺎﻥ ﺍﻟﺬﻯ ﻛﺮﻣﻪ ﺍﷲ ﻋﻠﻰ ﺍﳊﻴﻮﺍﻥ.
ﻭﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﻟﺚ :ﻫﻮ ﻭﺣﺪﻩ ﺍﻟﺬﻯ ﻳﻠﱮ ﺿﺮﻭﺭﺍﺕ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ ،ﻭﻳﻠﱮ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﺍﳋﻠﻘﻰ،
ﻭﳛﺘﻔﻆ ﻟﻠﺰﻭﺟﺔ ﺍﻷﻭﱃ ﺑﺮﻋﺎﻳﺔ ﺍﻟﺰﻭﺟﻴﺔ ،ﻭﳛﻘﻖ ﺭﻏﺒﺔ ﺍﻟﺰﻭﺟﲔ ﰱ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﻋﺸﺮﻤﺎ ﻭﻋﻠﻰ ﺫﻛﺮﻳﺎﻤﺎ،
ﻭﻳﻴﺴﺮ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﳋﻄﻮ ﺍﻟﺼﺎﻋﺪ ﰱ ﺭﻓﻖ ﻭﻳﺴﺮ ﻭﻭﺍﻗﻌﻴﺔ(2).
-4ﻗﺪ ﳝﻴﻞ ﺍﻟـﺮﺟﻞ ﺇﱃ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ ﻏﲑ ﺯﻭﺟﺘﻪ ،ﻭﻻ ﳚﺪ ﻣﻦ ﻧﻔﺴﻪ ﺍﻟﻘﻮﺓ ﻟﺪﻓﻊ ﻫﺬﺍ ﺍﳌﻴﻞ ﺳﻮﻯ
ﺍﻟﺰﻭﺍﺝ ﻣﻨﻬﺎ ،ﻓﻠﻮ ﻃﻠﻖ ﺍﻷﻭﱃ ﻟﻠﺤﻘﻪ ﺃﻭ ﳊﻘﻬﺎ ﺿﺮﺭ ﻛﺒﲑ ﺑﻌﺪ ﺃﻥ ﺗﺸﺎﺑﻜﺖ ﻣﺼﺎﳊﻬﻤﺎ ،ﻭﺃﻳﻀﺎ
ﻗﺪ ﺗﻔﻀﻞ ﺍﻷﻭﱃ ﺍﻟﺸﺮﻛﺔ ﰱ ﺯﻭﺍﺟﻬﺎ ﻋﻦ ﺍﳊﺮﻣﺎﻥ ﺍﻟﻜﻠﻰ.
-5ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺟـﻞ ﲝﻜﻢ ﻋﻤﻠﻪ ﻛﺜﲑ ﺍﻷﺳﻔـﺎﺭ ﻭﺗﻜﻮﻥ ﺇﻗـﺎﻣﺘﻪ ﰱ ﻏﲑ ﺑﻠﺪﺗﻪ ﺗﺴﺘﻐﺮﻕ ﰱ ﺑﻌﺾ
ﺍﻷﺣﻴـﺎﻥ ﺷﻬﻮﺭﺍﹰ ،ﻭﻫﻮ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻘﻞ ﺯﻭﺟﺘﻪ ﻭﺃﻭﻻﺩﻩ ﻣﻌﻪ ﻛﻠﻤﺎ ﺳـﺎﻓﺮ ،ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ
ﻳﻌﻴﺶ ﻭﺣﻴﺪﺍﹰ ﰱ ﺳﻔﺮﻩ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺍﻟﻄﻮﻳﻠﺔ.
ﻭﻫﻨﺎ ﳚﺪ ﻧﻔﺴﻪ ﺑﲔ ﺣﺎﻟﺘﲔ :ﺇﻣﺎ ﺃﻥ ﻳﻔﺘﺶ ﻋﻦ ﺍﻣﺮﺃﺓ ﻳﺄﻧﺲ ﺎ ﻋﻦ ﻏﲑ ﻃﺮﻳﻖ ﻣﺸﺮﻭﻉ ﻭﻟﻴﺲ ﳍﺎ ﺣﻘﻮﻕ
ﺍﻟﺰﻭﺟﺔ ﻭﻻ ﺃﻭﻻﺩﻫﺎ – ﺍﻟﺬﻳﻦ ﻗﺪ ﻳﺄﺗﻮﻥ ﻧﺘﻴﺠﺔ ﺍﺗﺼﺎﻝ ﺍﻟﺮﺟﻞ ﺎ – ﺣﻘﻮﻕ ﺍﻷﻭﻻﺩ ﺍﻟﺸﺮﻋﻴﲔ ،ﻭﺇﻣﺎ ﺃﻥ
ﻳﺘﺰﻭﺝ ﺃﺧﺮﻯ ،ﻭﻳﻘﻴﻢ ﻣﻌﻬﺎ ﺇﻗﺎﻣﺔ ﻣﺸﺮﻭﻋﺔ ﰱ ﻧﻈﺮ ﺍﻟﺪﻳﻦ ﻭﺍﻷﺧﻼﻕ ﻭﺍﺘﻤﻊ ﻭﺃﻭﻻﺩﻫﺎ ﻣﻨﻪ ﺃﻭﻻﺩ ﺷﺮﻋﻴﻮﻥ
) (1ﺍﻧﻈﺮ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﰱ ﺍﻹﺳﻼﻡ ﺩ /ﻋﺒﺪ ﺍﷲ ﻧﺎﺻﺢ ﻋﻠﻮﺍﻥ ﺹ ،26ﻭﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﰱ ﺍﻟﻘﺮﺁﻥ /ﻋﺒﺎﺱ ﳏﻤﻮﺩ ﺍﻟﻌﻘـﺎﺩ
ﺹ.81
) (2ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ /ﺳﻴﺪ ﻗﻄﺐ ﺟـ 1ﺹ.581
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻳﻌﺘﺮﻑ ﻢ ﺍﺘﻤﻊ ﻭﻳﻨﺸﺌﻮﻥ ﻓﻴﻪ ﻛﺮﺍﻣﺎﹰ ﻛﺒﻘﻴﺔ ﺍﳌﻮﺍﻃﻨﲔ(1).ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﻭﺍﻟﺘﻔﻜﲑ ﺍﻟﺼﺤﻴﺢ
ﻭﺍﳊﻞ ﺍﻟﻌﺎﺩﻝ ﰱ ﻛﻞ ﺫﻟﻚ ﻳﻔﻀﻞ ﺍﻟﺘﻌﺪﺩ ﻋﻠﻰ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ.
ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﻳﺒﻴﺢ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻳﺘﺠﺎﻭﺏ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻯ ﻳﻌﻴﺸﻪ ﺍﻟﻨﺎﺱ ﰱ ﺍﳊﻴﺎﺓ
ﻭﻳﻮﺍﺟﻬﻪ ﺑﺎﳊﻠﻮﻝ ﺍﻟﻮﺍﻗﻌﻴﺔ ،ﻭﺃﻧﻪ ﺣﺴﺐ ﺣﺴﺎﺏ ﺍﻟﻀﺮﻭﺭﺍﺕ ،ﻓﻠﻢ ﳛﺮﻡ ﺃﻣﺮﺍﹰ ﻗﺪ ﺗﺪﻋﻮﺍ ﺇﻟﻴﻪ ﺍﻟﻀﺮﻭﺭﺓ.
ﺛﺎﻟﺜﺎﹰ :ﺛﻨﺎﺀ ﺍﳌﻔﻜﺮﻳﻦ ﺍﻟﻐﺮﺑﻴﲔ ﻋﻠﻰ ﺍﻟﺘﻌﺪﺩ:
ﳑﺎ ﻳﺘﻴﻪ ﺑﻪ ﺍﻹﺳﻼﻡ ﻓﺨﺮﺍﹰ ﰱ ﻛﻞ ﺗﺸﺮﻳﻌﺎﺗﻪ " ﺃﻥ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ ﻭﺍﻷﻧﻈﻤﺔ ﺍﻷﺧﺮﻯ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﻣﻦ
ﺍﻟﺮﻗﻰ ﻓﺈﺎ – ﺑﻌﺪ ﺍﻹﺻﻼﺣﺎﺕ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱴ ﺗﻄﺮﺃ ﻋﻠﻴﻬﺎ ﺣﺬﻓﺎ ﻭﺯﻳﺎﺩﺓ ﻧﺘﻴﺠﺔ ﲡﺎﺭﺏ ﺍﳊﻴﺎﺓ ﻭﺿﺮﻭﺭﺍﺎ –
ﺗﻨﺴﺠﻢ ﻣﻌﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﺎﳊﺔ ")(2
ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺇﺫ ﻧﺎﺩﻯ ﺑﻪ ﻛﺒﺎﺭ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﻟﻔﻼﺳﻔﺔ ﺍﻷﺟﺎﻧﺐ
ﻭﺃﺷﺎﺩﻭﺍ ﺑﻨﻈﺎﻣﻪ ﺍﻟﻔﺬ ﻭﺩﻋﻮﺍ ﺇﻟﻴﻪ.
ﻭﻫﺬﻩ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﻣﻔﻜﺮﻯ ﺍﻟﻐﺮﺏ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ – ﻭﺍﻟﻔﻀﻞ ﻣﺎ ﺷﻬﺪ ﺑﻪ ﺍﻷﻋﺪﺍﺀ – ﺍﻟﺬﻳﻦ ﲝﺜﻮﺍ ﰱ
ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﺍﻋﺘﺮﻓﻮﺍ ﲝﻜﻤﺔ ﺍﻹﺳﻼﻡ ﰱ ﺗﺸﺮﻳﻊ ﺍﻟﺘﻌﺪﺩ ﻭﻫﺬﺍ ﻃﺮﻓﺎﹰ ﻣﻦ ﺃﻗﻮﺍﳍﻢ ﻭﻛﺘﺎﺑﺎﻢ:
ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ "ﺟﺮﺍﻫﺎﻡ" :ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﻌﺪ ﺩﻳﻨﺎ ﺷﺮﻳﻔﺎ ﻳﺴﻤﺢ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺘﺰﻭﺝ ﺯﻭﺟﺔ ﺛﺎﻧﻴﺔ ﻋﻠﻨﺎﹰ ﻭﳛﺮﻡ
ﻋﻠﻴﻪ ﺍﲣﺎﺫ ﺃﻳﺔ ﻋﺸﻴﻘﺔ ﺳﺮﺍﹰ ،ﻭﺇﳕﺎ ﺫﻟﻚ ﻟﺒﻘﺎﺀ ﺍﺘﻤﻊ ﺍﻹﻧﺴﺎﱏ ﻃﺎﻫﺮﺍﹰ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳋﻠﻘﻴﺔ.
ﻭﻳﻘﻮﻝ ﺍﳌﻔﻜﺮ ﺍﻹﳒﻠﻴﺰﻯ "ﻭﻳﻠﺰ" :ﺇﻥ ﻧﻈﺎﻡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺻﺎﻥ ﺍﳌﻤﺎﻟﻚ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻧﺴﺎﺀ ﻧﺒﺬﻫﻦ
ﺍﺘﻤﻊ ،ﺻﺮﻥ ﻳﺘﺠﻮﻟﻦ ﰱ ﺷﻮﺍﺭﻉ ﺑﺎﺭﻳﺲ ﻭﻟﻨﺪﻥ ،ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻧﻈﺎﻡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺍﶈﻜﻢ ﺧﲑ ﺃﻟﻒ ﻣﺮﺓ
ﻣﻦ ﺍﺭﺗﺒﺎﻁ ﺍﳌﺮﺃﺓ ﺑﺮﺟﺎﻝ ﻻ ﳛﺼﻴﻬﻢ ﺍﻟﻌﺪﺩ ﻭﺷﺘﺎﻥ ﺑﲔ ﺯﻭﺝ ﻭﻋﺸﻴﻖ.
ﻭﻳﻘﻮﻝ ﺍﳌﻔﻜﺮ ﺍﻹﳒﻠﻴﺰﻯ ﺍﻟﺸﻬﲑ "ﺑﺮﻧﺎﺭﺩﺷﻮ" ﺇﻥ ﺃﻭﺭﺑﺎ ﻟﻮ ﺃﺧﺬﺕ ﺑﻨﻈﺎﻡ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﰱ ﺍﻹﺳﻼﻡ
ﻟﻮﻓﺮﺕ ﻋﻠﻰ ﺷﻌﻮﺎ ﻛﺜﲑﺍﹰ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻻﳓﻼﻝ ﻭﺍﻟﺴﻘﻮﻁ ﺍﳋﻠﻘﻰ ﻭﺍﻟﺘﻔﻜﻚ ﺍﻟﻌﺎﺋﻠﻰ ")(3
ﻭﻗﺎﻟﺖ "ﺃﱏ ﺑﻴﺰﺍﻧﺖ" ﺯﻋﻴﻤﺔ ﺍﻟﺘﻴﺼﻮﻓﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ":ﻭﻣﱴ ﻭﺯﻧﺎ ﺍﻷﻣﻮﺭ ﺑﻘﺴﻄﺎﺱ ﺍﻟﻌﺪﻝ ﺍﳌﺴﺘﻘﻴﻢ ﻇﻬﺮ ﻟﻨﺎ ﺃﻥ
ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﰱ ﺍﻹﺳﻼﻡ ﳛﻔﻆ ﻭﳛﻤﻰ ﻭﻳﻐﺬﻯ ﻭﻳﻜﺴﻮ ﺍﻟﻨﺴﺎﺀ ﺃﺭﺟﺢ ﻭﺯﻧﺎ ﻣﻦ ﺍﻟﺒﻐﺎﺀ ﺍﻟﻐﺮﰉ ،ﺍﻟﺬﻯ
) (1ﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ ،86ﻭﺍﻧﻈﺮ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻰ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ
ﻭﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺩ /ﺗﻮﻓﻴﻖ ﺍﻟﻌﻄﺎﺭ ﺹ 28-24ﻁ ﳎﻤﻊ ﺍﻟﺒﺤﻮﺙ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﺍﻧﻈﺮ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺮﺃﺓ ﺍﳌﻌﺎﺻﺮﺓ ﺩ /ﳏﻤﺪ ﺍﻟﺒـﻬﻰ
ﺹ.90،91
) (2ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺃﻡ ﺗﻌﺪﺩ ﺍﻟﻌﺸﻴﻘﺎﺕ /ﺧﺎﺷﻊ ﺣﻘﻰ ﺹ 66ﻁ ﺩﺍﺭ ﺑﻦ ﺣﺰﻡ ﺍﻷﻭﱃ 1417ﻫـ1997-ﻡ.
) (3ﺟﺮﻳﺪﺓ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻰ ﺹ 12ﻋﺪﺩ 3ﺷﻌﺒﺎﻥ ﺳﻨﺔ 1413ﻫـ 25 -ﻳﻨﺎﻳﺮ ﺳﻨﺔ1993ﻡ ﻧﻘﻼ ﻋـﻦ ﺍﳌﺨﻄﻄـﺎﺕ
ﺍﻟﺘﻨﺼﲑﻳﺔ ﺍﻻﺳﺘﺸﺮﺍﻗﻴﺔ ﳌﻜﺎﻓﺤﺔ ﺍﻹﺳﻼﻡ ﺩ /ﻣﺸﺮﺡ ﻋﻠﻰ ﺃﲪﺪ ﻋﻠﻰ ﺹ 355ﻁ 1416ﻫـ1995-ﻡ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻳﺴﻤﺢ ﺑﺄﻥ ﻳﺘﺨﺬ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺓ ﶈﺾ ﺇﺷﺒﺎﻉ ﺷﻬﻮﺍﺗﻪ ،ﰒ ﻳﻘﺬﻑ ﺎ ﺇﱃ ﺍﻟﺸﺎﺭﻉ ﻣﱴ ﻗﻀﻰ ﻣﻨﻬﺎ ﺃﻭﻃﺎﺭﻩ
")(1
ﻭﺟﺎﺀ ﰱ ﳎﻠﺔ "ﺍﻟﻔﺘﺢ" ﺍﻟﻘﺎﻫﺮﻳﺔ ﻧﻘﻼﹰ ﻋﻦ ﺟﺮﻳﺪﺓ "ﺩﻳﻠﻰ ﻣﻴﻞ" ﺍﻹﳒﻠﻴﺰﻳﺔ ﺍﻟﱴ ﻧﺸﺮﺕ ﻣﻘﺎﻻﹰ ﺗﺪﺍﻓﻊ ﻓﻴﻪ ﻋﻦ
ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺑﺴﺒﺐ ﺍﻷﺯﻣﺔ ﺍﻟﱴ ﻭﻗﻌﺖ ﻓﻴﻬﺎ ﺇﻧﻜﻠﺘﺮﺍ ﰱ ﺯﻳﺎﺩﺓ ﻋﺪﺩ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﱴ ﻗﺪﺭﺕ
ﲟﻠﻴﻮﻧﲔ.
ﺟﺎﺀ ﰱ ﻫﺬﻩ ﺍﻠﺔ ":ﺃﻥ ﺇﺑﺎﺣﺔ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻫﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻠﻌﻼﺝ ﺍﻟﻨﺎﺟﻊ ﻭﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ
ﺍﻟﺰﻭﺟﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺇﻻ ﻣﺴﺄﻟﺔ ﺍﻋﺘﻘﺎﺩ ﻭﺍﺗﻔﺎﻕ ،ﻭﻫﻰ ﰱ ﺍﻟﻮﺍﻗﻊ ﻧﺘﻴﺠﺔ ﻧﺴﺒﺔ ﻋﺪﺩﻳﺔ ،ﰒ ﺫﻛﺮﺕ ﺃﻥ ﻧﻈﺮﻳﺔ ﺍﳌﺮﺃﺓ
ﺍﻟﻮﺍﺣﺪﺓ ﻟﻠﺮﺟﻞ ﺍﻟﻮﺍﺣﺪ ﻫﻰ ﻧﻈﺮ ﺍﻷﻧﺴﺐ ﻭﺍﻷﻭﻓﻖ ،ﻭﻟﻜﻦ ﺍﻻﺳﺘﻤﺴﺎﻙ ﺎ ﻻ ﻳﺴﺘﺤﺴﻦ ﺇﻻ ﻋﻨﺪ ﺍﻟﺘﻌﺎﺩﻝ
ﺍﻟﻌﺪﺩﻯ ﰱ ﺍﳉﻨﺲ ،ﺃﻣﺎ ﺇﺫﺍ ﺯﺍﺩ ﻋﺪﺩ ﺟﻨﺲ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﺍﻵﺧﺮ ،ﻭﱂ ﺗﺘﺨﺬ ﺍﻟﺘﺪﺍﺑﲑ ﰱ ﺫﻟﻚ ﻓﻼ ﻣﻔﺮ
ﻣﻦ ﺣﺮﺏ ﻃﺎﺣﻨﺔ ﺗﻨﺸﺐ ﺑﲔ ﺍﳉﻨﺴﲔ ")(2
ﻓﻬﺬﻩ ﺑﻌﺾ ﺷﻬﺎﺩﺍﺕ ﺍﳌﺨﻠﺼﲔ ﻣﻦ ﺃﻣﺔ ﺍﻟﻐﺮﺏ ﰱ ﺍﻹﺷﺎﺩﺓ ﲟﺤﺎﺳﻦ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﰱ ﺍﻹﺳﻼﻡ ،ﻓﻬﻞ
ﻳﺘﻌﻆ ﺍﳌﺜﻘﻔﻮﻥ ﻣﻦ ﺃﺑﻨﺎﺀ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻼﻫﺜﻮﻥ ﻭﺭﺍﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺑﻜﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﺴﺎﻭﺉ ﻭﻳﻌﻠﻤﻮﻥ ﺃﻥ
ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻨﻈﻢ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻔﺨﺮﺓ ﳍﻢ ﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ؟.
ﺳﺎﺑﻌﺎ :ﻗﻀﻴﺔ ﺍﻟﻘﻮﺍﻣﺔ
ﻫﺬﻩ ﺷﺒﻬﺔ ﺃﺧﺮﻯ ﺃﺛﺎﺭﻫﺎ ﺃﺩﻋﻴﺎﺀ ﺍﳊﻀﺎﺭﺓ ﻭﺍﳌﺴﺎﻭﺍﺓ ﺍﳌﻮﻫﻮﻣﺔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻣﻦ ﺃﺩﻋﻴﺎﺀ ﻧﺼﺮﺓ ﺍﳌﺮﺃﺓ ﻭﺩﻋﺎﺓ
ﲢﺮﻳﺮﻫﺎ ﺍﻟﻜﺎﺭﻫﻮﻥ ﳌﺎ ﺃﻧﺰﻝ ﺍﷲ ﰱ ﳎﺎﻝ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻰ ﰱ ﺷﺌﻮﻥ ﺍﻷﺳﺮﺓ.
ﺣﻴﺚ ﺯﻋﻤﻮﺍ ﺃﻥ ﰱ ﻫﺬﺍ ﺍﳌﺒﺪﺃ – ﻣﺒﺪﺃ ﺍﻟﻘﻮﺍﻣﺔ – ﺇﻫﺎﻧﺔ ﻟﻠﻤﺮﺃﺓ ﻭﺗﺰﻛﻴﺔ ﻟﻠﺮﺟﻞ ،ﻋﻠﻴﻬﺎ ﻳﺘﻌﺎﱃ ﰱ ﻛﻞ
ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ ،ﻓﻼ ﺣﻮﻝ ﳍﺎ ﻭﻻ ﻗﻮﺓ ﺃﻣـﺎﻡ ﺇﺭﺍﺩﺗﻪ ﻭﺟﱪﻭﺗﻪ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﳌﺴﺎﻭﺍﺓ ﰱ ﺷﺊ.
ﺇﺎ ﺷﺒﻬﺔ ﻳﺜﲑﻭﺎ ﰱ ﻛﻞ ﻣﻜﺎﻥ ﻭﻗﺪ ﺯﺍﺩﻫﺎ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﺷﺘﻌﺎﻻﹰ ﻣﻦ ﻗﺒﻞ ،ﺑﻞ ﻫﻮ ﺍﻟﺬﻯ ﺃﻧﺸﺄﻫﺎ ﻭﻋﻤﻞ ﻋﻠﻰ
ﺍﻧﺘﺸﺎﺭﻫﺎ ،ﰒ ﺃﻋﺪ ﻋﻤﻼﺀ ﳐﻠﺼﲔ ﻳﺘﻮﻟﻮﻥ ﺇﺛﺎﺭﺓ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻣﻦ ﺭﺟﺎﻝ ﻭﻧﺴﺎﺀ ﺑﺎﻋﻮﺍ ﻋﻘﻮﳍﻢ
ﻭﺳﺮﺍﺋﺮﻫﻢ ﳊﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ.
) (1ﺗﻮﺟﻴﻬﺎﺕ ﺇﺳﻼﻣﻴﺔ /ﳏﻤﺪ ﺯﻳﻨﻮ ﺹ 15،16ﻧﻘﻼﹰ ﻣﻦ ﳏﺎﺳﻦ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ /ﻫﺎﺷﻢ ﺍﻟﺮﻓـﺎﻋﻰ ﺹ) 69ﺍﻧﻈـﺮ
ﺍﻹﺳﻼﻡ ﺃﺛﺮﻩ ﺍﻹﺳﻼﻡ ﻭﻓﻀﻠﻪ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻧﻴﺔ /ﺃﺑﻮ ﺍﳊﺴـﻦ ﻋﻠـﻰ ﺍﳊﺴـﻴﲎ ﺍﻟﻨـﺪﻭﻯ ﺹ 66ﻁ ﺩﺍﺭ ﺍﳌﻨـﺎﺭﺓ ﺍﻷﻭﱃ
1407ﻫـ1987-ﻡ.
) (2ﻧﻘﻼﹰ ﻋﻦ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﰱ ﺍﻹﺳﻼﻡ ﺩ /ﻋﺒﺪ ﺍﷲ ﻧﺎﺻﺢ ﻋﻠﻮﺍﻥ ﺹ.19،20
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﺑﻴﺪ ﻫﺆﻻﺀ ﺍﳌﺮﺟﻔﲔ ﳊﺮﻓﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻭﺑﺪﻟﻮﻩ ﻟﻴﺠﻌﻠﻮﺍ ﻣﻦ ﺃﻭﻫﺎﻣﻬﻢ ﰱ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻨﺴﺎﺀ
ﺑﺎﻟﺮﺟﺎﻝ ﻣﺴﺎﻭﺍﺓ ﻣﻄﻠﻘﺔ ﺣﻘﻴﻘﺔ ﻭﻭﺍﻗﻌﺎﹰ(1).
ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ:
ﻟﻠﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻻﺑﺪ ﺃﻥ ﻧﻀﻊ ﰱ ﺍﻻﻋﺘﺒﺎﺭ ﻋﺪﺓ ﺃﻣﻮﺭ ﺃﳘﻬﺎ ﻣﺎ ﻳﻠﻰ:
-1ﺇﻥ ﻣﻴﺰﺍﻥ ﺍﻹﺳﻼﻡ ﰱ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻨﺎﺱ ﻭﰱ ﻣﺪﻯ ﺗﻜﺮﳝﻬﻢ ﻭﺗﻔﻀﻴﻠﻬﻢ ﺇﳕﺎ ﻫﻮ ﺍﻟﺘﻘﻮﻯ "ﻓﻤﺎ ﻛﺎﻥ ﻋﻠﻰ
ﺗﻘﻮﻯ ﻣﻦ ﺍﷲ ،ﻓﻼ ﺟﺮﻡ ﺃﻧﻪ ﺧﲑ ﻋﻨﺪ ﺍﷲ ﻭﺃﻓﻀﻞ "ﺇﹺﻥﱠ ﺃﹶﻛﹾﺮﻣﻜﹸﻢ ﻋﻨﺪ ﺍﷲِ ﺃﹶﺗﻘﹶﺎﻛﹸﻢ (2)" ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻻ
ﲢﺘﻤﻞ ﺍﻟﺸﻚ ﺃﻭ ﺍﳉﺪﻝ ،ﻓﺄﳝﺎ ﺍﻣﺮﺃﺓ ﺃﻛﺜﺮ ﺇﳝﺎﻧﺎﹰ ﻭﻃﺎﻋﺔ ﷲ ﻻ ﺟﺮﻡ ﺃﺎ ﺧﲑ ﻭﺃﻓﻀﻞ ﻣﻦ ﺻﻔﻮﻑ ﻣﺮﺻﻮﺻﺔ
ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﳋﺎﻭﻳﺔ ﻗﻠﻮﻢ ،ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ،ﺍﻟﺴﺎﺩﺭﺓ ﰱ ﺍﻟﻀﻼﻝ ﺍﻟﺒﺎﻃﻞ(3).
-2ﺭﻏﻢ ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﻘﺮﺭ ﺃﻥ ﻋﺶ ﺍﻟﺰﻭﺟﻴﺔ ﺇﳕﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﶈﺒﺔ ﻭﺍﳌﻮﺩﺓ ﻭﺍﻟﺴﻜﻦ ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺘﺮﻙ ﺍﻷﻣﻮﺭ
ﻫﻜﺬﺍ ﳘﻼﹰ ﺇﺫ ﻻﺑﺪ ﳍﺬﻩ ﺍﻟﺴﻔﻴﻨﺔ ﻣﻦ ﻗﺎﺋﺪ ﻳﻘﻮﺩﻫﺎ ﻭﻳﺘﻮﱃ ﺃﻣﺮﻫﺎ ،ﻭﻗﺎﻋﺪﺓ ﺍﻹﺳﻼﻡ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺛﻼﺛﺔ ﰱ
ﺳﻔﺮ ﻓﻼﺑﺪ ﺃﻥ ﻳﺆﻣﺮﻭﺍ ﻋﻠﻴﻬﻢ ﺃﺣﺪﺍﹰ ﻣﻨﻬﻢ (4).ﻭﺍﻷﻣﲑ ﻓﻴﻬﻢ ﺃﻛﺜﺮ ﺗﺒﻌﺔ ﻭﻣﺴﺌﻮﻟﻴﺔ ،ﻭﺃﻗﻠﻬﻢ ﺍﺳﺘﻔﺎﺩﺓ
ﺑﺈﻣﺎﺭﺗﻪ(5).
-3ﺃﺛﺒﺖ ﺍﻟﻮﺍﻗﻊ ﻭﲡﺎﺭﺏ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻥ ﺍﻟﺮﻳﺎﺳﺔ ﺿﺮﻭﺭﻳﺔ ﻟﻜﻞ ﳎﺘﻤﻊ ﻣﻦ ﺍﺘﻤﻌﺎﺕ "ﻗﻞ ﺫﻟﻚ ﺍﺘﻤﻊ ﺃﻭ
ﻛﺜﺮ" ،ﻭﻟﻴﺲ ﻣﻦ ﺍﳊﻜﻤﺔ ﰱ ﻧﻈﺮ ﺷﺮﻉ ﺃﻭ ﻭﺿﻊ ﺃﻥ ﻳﺘﺮﻙ ﳎﺘﻤﻊ ﺩﻭﻥ ﺃﻥ ﻳﻌﺮﻑ ﻟﻪ ﺭﺋﻴﺲ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﰱ
ﺍﻟﺮﺃﻯ ﻭﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ ﻭﰱ ﻣﻬﺎﻡ ﺍﻷﻣﻮﺭ ،ﻭﺇﺫﺍ ﺗﺼﻮﺭ ﳎﺘﻤﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻟﻴﺲ ﻟﻪ ﳏﻮﺭ ﻳﺪﻭﺭ ﺣﻮﻟﻪ
ﻭﻳﻌﺘﺼﻢ ﺑﻪ ،ﻓﻬﻮ ﳎﺘﻤﻊ ﻣﺂﻟﻪ ﺣﺘﻤﺎ ﺇﱃ ﺍﻟﺴﻘﻮﻁ ﻭﺍﻻﳓﻼﻝ ،ﳎﺘﻤﻊ ﺻﺎﺋﺮ ﻻ ﳏﺎﻟﺔ ﺇﱃ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻻﺿﻄﺮﺍﺏ
ﺑﺎﻟﺘﻨﺎﺯﻉ ﻭﺍﻟﺘﻀﺎﺭﺏ ﻭﺗﻨﺎﻗﺾ ﺍﻟﺮﻏﺒﺎﺕ ،ﻭﺑﺬﻟﻚ ﻳﻨﻘﻠﺐ ﺍﺘﻤﻊ ﺭﺃﺳﺎﹰ ﻋﻠﻰ ﻋﻘﺐ ﺗﺘﻔﻜﻚ ﻭﺣﺪﺍﺗﻪ ﻭﺗﺘﻨﺎﺛﺮ
ﻟﺒﻨﺎﺗﻪ ،ﻭﺗﻀﻴﻊ ﺍﻟﺜﻤﺮﺍﺕ ﺍﻟﱴ ﻋﻘﺪﺕ ﺑﻪ ،ﻭﺃﻧﺸﺊ ﺳﺒﻴﻼﹰ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻴﻬﺎ ")(6
) (1ﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺑﲔ ﻭﺍﻗﻌﻴﺔ ﺍﻹﺳﻼﻡ ﻭﺃﻭﻫﺎﻡ ﺍﳌﺮﺟﻔﲔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ ،163ﺍﻓﺘﺮﺍﺀﺍﺕ ﻋﻠـﻰ
ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺩ /ﺃﻣﲑ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺹ ،47ﻭﺍﻧﻈﺮ ﺃﺟﻨﺤﺔ ﺍﳌﻜﺮ ﺍﻟﺜﻼﺛﺔ ﻭﺧﻮﺍﻓﻴﻬﺎ /ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﺴﻦ ﺣﻨﺒﻜﺔ ﺍﳌﻴﺪﺍﱏ
ﺹ - 597ﻁ ﺩﺍﺭ ﺍﻟﻘﻠﻢ – ﺩﻣﺸﻖ -ﺍﻟﺴﺎﺑﻌﺔ 1414ﻫـ1994-ﻡ .
) (2ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ﺍﻵﻳﺔ .13 /
) (3ﺍﻓﺘﺮﺍﺀﺍﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺩ /ﺃﻣﲑ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺹ.84
) (4ﺣﺪﻳﺚ " ﺇﺫﺍ ﺧﺮﺝ ﺛﻼﺛﺔ ﰱ ﺳﻔﺮ ﻓﻠﻴﺆﻣﺮﻭﺍ ﺃﺣﺪﻫﻢ " ) ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰱ ﺳﻨﻨﻪ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﺑـﺎﺏ ﰱ ﺍﻟﻘـﻮﻡ
ﻳﺴﺎﻓﺮﻭﻥ ﻳﺆﻣﺮﻭﻥ ﺃﺣﺪﻫﻢ ﺟـ 3ﺹ 36ﺡ).(2608
) (5ﺍﻧﻈﺮ ﻋﻤﻞ ﺍﳌﺮﺃﺓ ﰱ ﺍﳌﻴﺰﺍﻥ ﺩ /ﳏﻤﺪ ﻋﻠﻰ ﺍﻟﺒﺎﺭ – ﺹ 47ﻁ ﺍﻟﺪﺍﺭ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﻷﻭﱃ 1401ﻫـ1981-ﻡ.
) (6ﺍﻹﺳﻼﻡ ﻋﻘﻴﺪﺓ ﻭﺷﺮﻳﻌﺔ /ﺍﻹﻣﺎﻡ ﺍﻷﻛﱪ ﺍﻟﺸﻴﺦ /ﳏﻤﻮﺩ ﺷﻠﺘﻮﺕ ﺹ.158 ،157
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
-4ﺇﻥ ﺍﻷﺳﺮﺓ ﻫﻰ ﺍﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﰱ ﺑﻨﺎﺀ ﺍﺘﻤﻊ " ﻭﻫﻰ ﺍﳌﺆﺳﺴﺔ ﺍﻷﻭﱃ ﰱ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﺍﻷﻭﱃ ﻣﻦ
ﻧﺎﺣﻴﺔ ﺃﺎ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺀ ﺍﻟﱴ ﺗﺆﺛﺮ ﰱ ﻛﻞ ﻣﺮﺍﺣﻞ ﺍﻟﻄﺮﻳﻖ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻷﳘﻴﺔ ،ﻷﺎ ﺗﺰﺍﻭﻝ ﺇﻧﺸﺎﺀ
ﻭﺗﻨﺸﺌﺔ ﺍﻟﻌﻨﺼﺮ ﺍﻹﻧﺴﺎﱏ ،ﻭﻫﻮ ﺃﻛﺮﻡ ﻋﻨﺎﺻﺮ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﰱ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻰ.
ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻷﻗﻞ ﺷﺄﻧﺎ ﻭﺍﻷﺭﺧﺺ ﺳﻌﺮﺍﹰ ﻛﺎﳌﺆﺳﺴﺎﺕ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ
ﻭﻣﺎ ﺇﻟﻴﻬﺎ ﻻ ﻳﻮﻛﻞ ﺃﻣﺮﻫﺎ – ﻋﺎﺩﺓ – ﺇﻻ ﻷﻛﻔﺄ ﺍﳌﺮﺷﺤﲔ ﳍﺎ ﳑﻦ ﲣﺼﺼﻮﺍ ﰱ ﻫﺬﺍ ﺍﻟﻔﺮﻉ ﻋﻤﻠﻴﺎﹰ ،ﻭﺩﺭﺑﻮﺍ
ﻋﻠﻴﻪ ﻋﻤﻠﻴﺎﹰ ﻓﻮﻕ ﻣﺎ ﻭﻫﺒﻮﺍ ﻣﻦ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﻃﺒﻴﻌﻴﺔ ﻟﻺﺩﺍﺭﺓ ﻭﺍﻟﻘﻮﺍﻣﺔ.
ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﰱ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﻗﻞ ﺷﺄﻧﺎﹰ ﻭﺍﻷﺭﺧﺺ ﺳﻌﺮﺍﹰ ﻓﺄﻭﱃ ﺃﻥ ﺗﺘﺒﻊ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﰱ ﻣﺆﺳﺴﺔ
ﺍﻷﺳﺮﺓ ﺍﻟﱴ ﺗﻨﺸﺊ ﺃﲦﻦ ﻋﻨﺎﺻﺮ ﺍﻟﻜﻮﻥ …ﺍﻟﻌﻨﺼﺮ ﺍﻹﻧﺴﺎﱏ ")(1
ﻭﻣﻦ ﻫﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻀﻊ ﺍﳊﻘﻴﻘﺔ ﰱ ﻣﻮﺿﻌﻬﺎ ،ﻭﺣﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﻗﻮﺍﻣﺔ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻭﺍﻟﺒﻴﺖ ﻻ
ﺗﺆﺛﺮ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ – ﻛﻤﺎ ﻳﺪﻋﻰ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ – ﻭﺫﻟﻚ ﻷﻥ ﺍﻹﺳﻼﻡ ﺣﲔ
ﻗﺮﺭﻫﺎ ﻭﺟﻌﻠﻬﺎ ﺣﻘﺎﹰ ﻟﻠﺮﺟﻞ ،ﺇﳕﺎ ﻛﺎﻥ ﰱ ﺫﻟﻚ ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﺃﻣﻮﺭ ﻣﻦ ﺃﳘﻬﺎ ﻣﺎ ﻳﻠﻰ:
-1ﻣﺮﺍﻋﺎﺓ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﳌﻮﻫﻮﺑﺔ ﻟﻜﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ:
ﻓﻤﻦ ﺍﳌﺴﻠﻢ ﺑﻪ ﺍﺑﺘﺪﺍﺀ ﺃﻥ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻛﻼﳘﺎ ﻣﻦ ﺧﻠﻖ ﺍﷲ ،ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻈﻠﻢ ﺃﺣﺪﺍﹰ ﻣﻦ
ﺧﻠﻘﻪ ﻭﻫﻮ ﻳﻬﻴﺌﻪ ﻭﻳﻌﺪﻩ ﻟﻮﻇﻴﻔﺔ ﺧﺎﺻﺔ ،ﻭﳝﻨﺤﻪ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﻟﻼﺯﻣﺔ ﻹﺣﺴﺎﻥ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ،ﻭﻗﺪ ﺧﻠﻖ
ﺍﷲ ﺍﻟﻨﺎﺱ ﺫﻛﺮﺍﹰ ﻭﺃﻧﺜﻰ ﻭﺟﻌﻞ ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﳌﺮﺃﺓ ﺃﻥ ﲢﻤﻞ ﻭﺗﻀﻊ ﻭﺗﺮﺿﻊ ﻭﺗﻜﻔﻞ ﲦﺮﺓ ﺍﻻﺗﺼﺎﻝ ﺑﻴﻨﻬﺎ ﻭﺑﲔ
ﺍﻟﺮﺟﻞ ،ﻭﻫﻰ ﻭﻇﺎﺋﻒ ﺿﺨﻤﺔ ﺃﻭﻻﹰ ﻭﺧﻄﲑﺓ ﺛﺎﻧﻴﺎﹰ ،ﻭﻟﻴﺴﺖ ﻫﻴﻨﺔ ﻭﻻ ﻳﺴﲑﺓ ﲝﻴﺚ ﺗﺆﺩﻯ ﺑﺪﻭﻥ ﺇﻋﺪﺍﺩ
ﻋﻀﻮﻯ ﻭﻧﻔﺴﻰ ﻭﻋﻘﻠﻰ ﻋﻤﻴﻖ ﻏﺎﺋﺮ ﰱ ﻛﻴﺎﻥ ﺍﻷﻧﺜﻰ ،ﻓﻜﺎﻥ ﻋﺪﻻﹰ ﻛﺬﻟﻚ ﺃﻥ ﻳﻨﻮﻁ ﺑﺎﻟﺸﻄﺮ ﺍﻟﺜﺎﱏ –
ﺍﻟﺮﺟﻞ – ﺗﻮﻓﲑ ﺍﳊﺎﺟﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ،ﻭﺗﻮﻓﲑ ﺍﳊﻤﺎﻳﺔ ﻛﺬﻟﻚ ﻟﻸﻧﺜﻰ ،ﻛﻰ ﺗﺘﻔﺮﻍ ﻟﻮﻇﻴﻔﺘﻬﺎ ﺍﳋﻄﲑﺓ ،ﻭﻻ
ﳛﻤﻞ ﻋﻠﻴﻬﺎ ﺃﻥ ﲢﻤﻞ ﻭﺗﻀﻊ ﻭﺗﺮﺿﻊ ﻭﺗﻜﻔﻞ ،ﰒ ﺗﻌﻤﻞ ﻭﺗﻜﺪ ﻭﺗﺴﻬﺮ ﳊﻤﺎﻳﺔ ﻧﻔﺴﻬﺎ ﻭﻃﻔﻠﻬﺎ ﰱ ﺁﻥ ﻭﺍﺣﺪ.
ﻭﻛﺎﻥ ﻋﺪﻻﹰ ﺃﻥ ﳝﻨﺢ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﰱ ﺗﻜﻮﻳﻨﻪ ﺍﻟﻌﻀﻮﻯ ﻭﺍﻟﻌﺼﱮ ﻭﺍﻟﻌﻘﻠﻰ ﻭﺍﻟﻨﻔﺴﻰ ﻣﺎ ﻳﻌﻴﻨﻪ ﻋﻠﻰ
ﺃﺩﺍﺀ ﻭﻇﺎﺋﻔﻪ ﻫﺬﻩ ،ﻭﺃﻥ ﲤﻨﺢ ﺍﳌﺮﺃﺓ ﰱ ﺗﻜﻮﻳﻨﻬﺎ ﺍﻟﻌﻀﻮﻯ ﻭﺍﻟﻌﺼﱮ ﻭﺍﻟﻌﻘﻠﻰ ﻭﺍﻟﻨﻔﺴﻰ ﻣﺎ ﻳﻌﻴﻨﻬﺎ ﻋﻠﻰ ﺃﺩﺍﺀ
ﻭﻇﺎﺋﻔﻬﺎ ﺗﻠﻚ.
ﻭﻛﺎﻥ ﻫﺬﺍ ﻓﻌﻼﹰ … }..ﻭﻻﹶ ﻳ ﹾﻈﻠﻢ ﺭﺑﻚ ﺃﹶﺣﺪﺍﹰ { )(3) (2
ﻭﻣﻦ ﻫﻨﺎ ﻓﻘﺪ ﺯﻭﺩﺕ ﺍﳌﺮﺃﺓ ﻓﻴﻤﺎ ﺯﻭﺩﺕ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﻣﺎ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻭﻇﻴﻔﺘﻬﺎ ﰱ ﺍﳊﻴﺎﺓ (1).ﻛﻤﺎ ﺯﻭﺩ
ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﻣﺎ ﻳﺆﻫﻠﻪ ﻟﻠﻘﻴﺎﻡ ﻋﻠﻰ ﺷﺌﻮﻥ ﺍﻷﺳﺮﺓ ﻭﺇﺩﺍﺭﺎ.
) (1ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ /ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﺟـ 2ﺹ.650
) (2ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ .49 /
) (3ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ /ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﺟـ 2ﺹ.650
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ /ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰱ ":ﻭﺍﻟﺴﺒﺐ ﺍﻟﺬﻯ ﺑﲎ ﻋﻠﻴﻪ ﺍﻹﺳﻼﻡ ﻗﻴﺎﻡ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻷﺳﺮﺓ ﺃﻥ
ﺍﳌﺮﺃﺓ ﻣﺮﻫﻔﺔ ﺍﻟﻌﺎﻃﻔﺔ ﻗﻮﻳﺔ ﺍﻻﻧﻔﻌﺎﻝ ،ﻭﺃﻥ ﻧﺎﺣﻴﺔ ﺍﻟﻮﺟﺪﺍﻥ ﻟﺪﻳﻬﺎ ﺗﺴﻴﻄﺮ ﺳﻴﻄﺮﺓ ﻛﺒﲑﺓ ﻋﻠﻰ ﳐﺘﻠﻒ ﻧﻮﺍﺣﻰ
ﺣﻴﺎﺎ ﺍﻟﻨﻔﺴﻴﺔ ﻭﻗﺪ ﺳﻮﻯ ﺍﷲ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺣﱴ ﻳﻜﻮﻥ ﳍﺎ ﻣﻦ ﻃﺒﻴﻌﺘﻬﺎ ﻣﺎ ﻳﺘﻴﺢ ﳍﺎ ﺍﻟﻘﻴﺎﻡ
ﺑﻮﻇﻴﻔﺘﻬﺎ ﺍﻷﺳﺎﺳﻴﺔ ﻭﻫﻰ ﺍﻷﻣﻮﻣﺔ ﻭﺍﳊﻀﺎﻧﺔ ﻋﻠﻰ ﺧﲑ ﻭﺟﻪ ،ﻓﻼ ﳜﻔﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﲢﺘﺎﺝ ﺇﱃ ﻋﺎﻃﻔﺔ
ﻣﺮﻫﻔﺔ ﻭﻭﺟﺪﺍﻥ ﺭﻗﻴﻖ ﻭﺣﻨﺎﻥ ﺭﺣﻴﻢ ﺃﻛﺜﺮ ﳑﺎ ﲢﺘﺎﺝ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺘﺄﻣﻞ ،ﻓﻘﻮﺓ ﺍﻟﻌﺎﻃﻔﺔ ﰱ ﺍﳌﺮﺃﺓ
ﻫﻰ ﺇﺫﻥ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﻛﻤﺎﳍﺎ ﻭﻛﻤﺎﻝ ﺃﻧﻮﺛﺘﻬﺎ ،ﻭﻟﻴﺴﺖ ﻧﻘﺼﺎ ﰱ ﺣﻘﻬﺎ ﻛﻤﺎ ﻗﺪ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺃﺫﻫﺎﻥ
ﺑﻌﺾ ﺍﻟﻨﺎﺱ ،ﻋﻠﻰ ﺣﲔ ﺍﻥ ﺍﻟﺮﺟﻞ ﻻ ﻳﻨﺪﻓﻊ ﰱ ﺍﻟﻐﺎﻟﺐ ﻣﻊ ﻋﻮﺍﻃﻔﻪ ﻭﻭﺟﺪﺍﻧﻪ ﺍﻧﺪﻓﺎﻉ ﺍﳌﺮﺃﺓ ،ﺑﻞ ﺗﺘﻐﻠﺐ ﻋﻠﻴﻪ
ﻧﺎﺣﻴﺔ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺘﻔﻜﲑ ،ﻭﻏﲎ ﻋﻦ ﺍﻟﺒﻴﺎﻥ ﺃﻥ ﺍﻟﺮﻳﺎﺳﺔ ﻭﺍﻹﺷﺮﺍﻑ ﳛﺘﺎﺟﺎﻥ ﺇﱃ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺘﻔﻜﲑ ﺃﻛﺜﺮ ﳑﺎ
ﳛﺘﺎﺟﺎﻥ ﺇﱃ ﺍﻟﻌﺎﻃﻔﺔ ﻭﺍﻟﻮﺟﺪﺍﻥ ،ﻓﺼﻔﺎﺕ ﺍﻹﺷﺮﺍﻑ ﻭﺍﻟﺮﻳﺎﺳﺔ ﻣﺘﻮﺍﻓﺮﺓ ﰱ ﺍﻟﺮﺟﻞ ﺑﻄﺒﻌﻪ ﺃﻛﺜﺮ ﻣﻦ ﺗﻮﺍﻓﺮﻫﺎ ﰱ
ﺍﳌﺮﺃﺓ " )(2
ﰒ ﺇﻥ ﺍﳌﺮﺃﺓ " ﺑﻄﺒﻴﻌﺔ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻟﻠﺤﻤﻞ ﻭﺍﻟﻮﺿﻊ ﻭﺍﻹﺭﺿﺎﻉ ،ﻭﻣﺎ ﺗﻠﻘﻰ ﺑﺬﻟﻚ ﻣﻦ ﺿﻌﻒ ﻭﺃﱂ ،ﺗﻌﺠﺰ ﻋﻦ
ﲪﺎﻳﺔ ﻧﻔﺴﻬﺎ ﺃﻭ ﻗﻮﻣﻬﺎ ﻭﻻ ﻳﻜﻮﻥ ﻟﺪﻳﻬﺎ ﻣﻦ ﺍﻟﻄﺎﻗﺔ ﻣﺎ ﺗﻨﻬﺾ ﺑﻪ ﻟﺮﺩ ﻏﺎﺭﺓ ﺃﻭ ﻣﺪﺍﻓﻌﺔ ﻋﺪﻭ ﻓﻜﺎﻥ ﻃﺒﻴﻌﻴﺎﹰ ﺃﻥ
ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺟﻞ ﺑﺘﻠﻚ ﺍﳊﻤﺎﻳﺔ ﻭﺍﻟﺮﻋﺎﻳﺔ ")(3ﻭﺑﺎﳉﻤﻠﺔ ﻓﺈﻥ ﺗﻘﺴﻴﻢ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﻔﻄﺮﻳﺔ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ
ﻳﺴﺘﻨﺪ ﺇﱃ ﺗﻌﻠﻴﻼﺕ ﻣﻌﻘﻮﻟﺔ ﻣﺸﺎﻫﺪﺓ ﺍﻵﺛﺎﺭ ﺣﻴﺚ ﺇﻥ ﺍﻟﻮﺿﻊ ﺍﻟﻄﺒﻴﻌﻰ ﻟﻠﻤﺮﺃﺓ " ﺃﻥ ﺗﻘﻮﻡ ﻋﻠﻰ ﺭﻋﺎﻳﺔ ﺍﻟﺒﻴﺖ
ﻭﺗﺪﺑﲑ ﺷﺌﻮﻥ ﺍﻷﻭﻻﺩ ﻭﺣﻀﺎﻧﺘﻬﻢ ﲟﺎ ﻋﺮﻑ ﻋﻨﻬﺎ ﻣﻦ ﻃﺒﻊ ﻟﻄﻴﻒ ﻭﻋﺎﻃﻔﺔ ﺭﻗﻴﻘﺔ ﻓﻴﺎﺿﺔ ﻳﺴﻬﻞ ﻣﻌﻬﺎ ﺃﻥ
ﺗﱰﻝ ﺇﱃ ﻣﺴﺘﻮﻯ ﺃﺑﻨﺎﺋﻬﺎ ،ﻓﺘﻔﻜﺮ ﺑﻌﻘﻮﳍﻢ ﻭﲤﻸ ﺃﺭﻭﺍﺣﻬﻢ ﺃﻣﻼ ﻭﺇﺷﺮﺍﻗﺎ ،ﻭﺗﺴﻌﺪ ﻗﻠﻮﻢ ﻣﻮﺩﺓ ﻭﺻﻔﺎﺀ،
ﻭﺗﻨﻤﻰ ﺃﺣﺎﺳﻴﺴﻬﻢ ﺍﻟﻄﻔﻮﻟﻴﺔ ،ﻓﺈﺫﺍ ﻣﺎ ﻛﱪﻭﺍ ﺗﻨﺎﻭﻟﺘﻬﻢ ﻳﺪ ﺍﻷﺏ ﻟﻴﺄﺧﺬﻭﺍ ﻋﻨﻪ ﲡﺎﺭﺏ ﺍﳊﻴﺎﺓ ﻭﻳﺘﺤﻤﻠﻮﺍ ﺑﺄﺳﻬﺎ
ﺑﻘﻮﺓ ﻭﺇﺭﺍﺩﺓ ﻭﺗﺪﺑﲑ ﺳﻠﻴﻢ " )(4
ﻫﺬﺍ ﺇﱃ ﺟﺎﻧﺐ ﺃﻥ ﺍﳌﺮﺃﺓ ﺗﺘﻮﻕ ﻧﻔﺴﻬﺎ ﺇﱃ ﻭﺟﻮﺩ ﺍﻟﺮﺟﻞ ﺍﻟﻘﻮﺍﻡ ﻋﻠﻴﻬﺎ ﻭﻟﺬﺍ ﻧﺮﺍﻫﺎ " ﺗﺸﻌﺮ ﺑﺎﳊﺮﻣﺎﻥ
ﻭﺍﻟﻨﻘﺺ ﻭﺍﻟﻘﻠﻖ ﻭﻗﻠﺔ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻨﺪﻣﺎ ﺗﻌﻴﺶ ﻣﻊ ﺭﺟﻞ ﻻ ﻳﺰﺍﻭﻝ ﺣﻘﻴﻘﺔ ﻣﻬﺎﻡ ﺍﻟﻘﻮﺍﻣﺔ ،ﻭﺗﻨﻘﺼﻪ ﺻﻔﺎﺎ
) (1ﻭﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﺍﻟﱴ ﺯﻭﺩ ﺍﷲ ﺎ ﺍﳌﺮﺃﺓ ﻟﻴﺴﺖ ﺧﺼﺎﺋﺺ ﺳﻄﺤﻴﺔ ،ﺑﻞ ﻫﻰ ﻏﺮﺍﺋﺰ ﰱ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﻌﻀـﻮﻯ ﻭﺍﻟﻌﺼـﱮ
ﻭﺍﻟﻌﻘﻠﻰ ﻭﺍﻟﻨﻔﺴﻰ ﻟﻠﻤﺮﺃﺓ ،ﺑﻞ ﻳﻘﻮﻝ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﺨﺼﺼﲔ :ﺇﺎ ﻏﺎﺋﺮﺓ ﰱ ﺗﻜﻮﻳﻦ ﻛﻞ ﺧﻠﻴﺔ ،ﻷﺎ ﻋﻤﻴﻘﺔ ﰱ ﺗﻜـﻮﻳﻦ
ﺍﳋﻠﻴﺔ ﺍﻷﻭﱃ ﺍﻟﱴ ﻳﻜﻮﻥ ﻣﻦ ﺍﻧﻘﺴﺎﻣﻬﺎ ﻭﺗﻜﺎﺛﺮﻫﺎ ﺍﳉﻨﲔ ﺑﻜﻞ ﺧﺼﺎﺋﺼﻪ ﺍﻷﺳﺎﺳﻴﺔ .ﻭﻳﻘﻮﻝ ﺍﻟﱪﻭﻓﻴﺴﻮﺭ "ﻃﻠﻌﺖ" ﰱ ﻛﺘﺎﺑﻪ
"ﻋﻠﻢ ﺍﻟﻔﺴﻴﻮﻟﻴﺠﻴﺎ" :ﺇﻥ ﺍﻟﺮﺟﻞ ﺧﻠﻖ ﻭﺻﻤﻢ ﻟﻴﺤﺘﻮﻯ ﺍﳌﺮﺃﺓ" ﻭﻣﺎ ﻫﺬﺍ ﺍﻻﺣﺘﻮﺍﺀ ﺇﻻ ﺍﻟﻘﻮﺍﻣﺔ).ﺍﻧﻈـﺮ ﰱ ﻇـﻼﻝ ﺍﻟﻘـﺮﺁﻥ
ﺟـ2ﺹ ،650،651ﻋﻤﻞ ﺍﳌﺮﺃﺓ ﰱ ﺍﳌﻴﺰﺍﻥ ﺩ /ﳏﻤﺪ ﻋﻠﻰ ﺍﻟﺒﺎﺭ ﺹ.( 49
ﺹ ) (2ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰱ ﺍﻹﺳﻼﻡ ﺹ ،104ﻭﺍﻧﻈﺮ ﻣـﺮﻛﺰ ﺍﳌﺮﺃﺓ ﰱ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ
.30،31
) (3ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺍﳌﻌﺎﺻﺮﺓ /ﺍﻟﺸﻴﺦ ﺍﻟﺒﻬﻰ ﺍﳋﻮﱃ ﺹ.75
) (4ﳎﻠﺔ ﺍﻟﻮﻋﻰ ﺍﻹﺳﻼﻣﻰ ﺹ 75ﺍﻟﻌﺪﺩ – 388ﺫﻭ ﺍﳊﺠﺔ 1418ﻫـ – ﺃﺑﺮﻳﻞ 1998ﻡ .
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺍﻟﻼﺯﻣﺔ ،ﻓﻴﻜﻞ ﺇﻟﻴﻬﺎ ﻫﻰ ﺍﻟﻘﻮﺍﻣﺔ ،ﻭﻫﻰ ﺣﻘﻴﻘﺔ ﻣﻠﺤﻮﻇﺔ ﺗﺴﻠﻢ ﺎ ﺣﱴ ﺍﳌﻨﺤﺮﻓﺎﺕ ﺍﳋﺎﺑﻄﺎﺕ ﰱ
ﺍﻟﻈﻼﻡ")(1
ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﺃﻥ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻔﻄﺮﻳﺔ ﺍﳌﺰﻭﺩ ﺎ ﻛﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﺑﺼﻔﺔ ﻋﺎﻣﺔ " ﺗﺆﻫﻞ
ﺍﻟﺮﺟﻞ ﺑﺸﻜﻞ ﺃﻣﺜﻞ ﻟﺘﺤﻤﻞ ﻣﺴﺌﻮﻟﻴﺎﺕ ﺇﺩﺍﺭﺓ ﺷﺌﻮﻥ ﺍﻷﺳﺮﺓ ،ﻭﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺭﻋﺎﻳﺘﻬﺎ ﻭﺍﻟﺘﺼﺪﻯ ﻟﺰﻋﺎﻣﺘﻬﺎ،
ﻭﺍﻟﺘﻔﻜﲑ ﺍﻟﺪﺍﺋﻢ ﺑﺸﺌﻮﺎ ﻭﺗﻮﺟﻴﻪ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻰ ﻷﻋﻀﺎﺋﻬﺎ ،ﻭﺇﺣﻜﺎﻡ ﺣﺒﺎﺕ ﻋﻘﺪﻫﺎ ،ﻭﺍﻟﺮﺑﻂ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺑﻨﻈﺎﻡ
ﻣﺘﲔ ﻣﻦ ﺍﻟﺘﻌﺎﻃﻒ ﻭﺍﳌﻮﺩﺓ ﻭﺍﻟﻌﺪﻝ ،ﻭﰱ ﻣﻘﺎﺑﻞ ﺍﳋﺼﺎﺋﺺ ﺍﻟﱴ ﺗﺆﻫﻞ ﺍﻟﺮﺟﻞ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﳍﺬﻩ ﺍﻷﻣﻮﺭ ﺗﺄﻫﻴﻼﹰ
ﺃﻣﺜﻞ ،ﺟﺎﺀﺕ ﺧﺼﺎﺋﺺ ﺍﳌﺮﺃﺓ ﺑﺸﻜﻞ ﻋﺎﻡ ﲢﺒﺐ ﺇﻟﻴﻬﺎ ﺃﻥ ﲡﺪ ﻟﺪﻯ ﺍﻟﺮﺟﻞ ﻣﻠﺠﺄ ﻭﺳﻨﺪﺍﹰ ﻭﻗﻮﺓ ﻭﺇﺭﺍﺩﺓ
ﻭﺍﺳﺘﻘﺮﺍﺭ ﻋﺎﻃﻔﺔ ﻭﺣﻜﻤﺔ ﰱ ﺗﺼﺮﻳﻒ ﺍﻷﻣﻮﺭ ،ﻭﺗﺮﻯ ﰱ ﺍﻹﺿﻮﺍﺀ ﺇﻟﻴﻪ ﺃﻧﺴﻬﺎ ﻭﻃﻤﺄﻧﻴﻨﺘﻬﺎ ﻭﺃﻣﻨﻬﺎ ﻭﺻﻼﺡ
ﺑﺎﳍﺎ ﻭﺭﺍﺣﺘﻬﺎ ﻣﻦ ﺃﻋﺒﺎﺀ ﺍﳌﺴﺌﻮﻟﻴﺎﺕ ﺍﳉﺴﺎﻡ ")(2
ﷲ ﹺﺑﻪ
ﻭﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﻣﺎ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ":ﺍﻟﺮﺟﺎ ﹸﻝ ﻗﹶﻮﺍﻣﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻨﺴﺎﺀِ ﺑﹺﻤﺎ ﻓﹼﻀﻞ ﺍ ُ
ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﺑﻌﺾﹴ ")(3
ﻓﺘﻔﻀﻴﻞ ﺍﻟﺮﺟﻞ ﻫﻨﺎ ﺃﻣﺮ ﺿﺮﻭﺭﻯ ﻳﺄﺗﻰ ﻣﻦ ﻃﺒﻴﻌﺘﻪ ﺍﳋﻠﻘﻴﺔ ﺍﻟﱴ ﲡﻌﻠﻪ ﺃﻗﺪﺭ ﻣﻦ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺴﻌﻰ ﻭﺍﻟﻜﻔﺎﺡ
ﰱ ﺍﳊﻴﺎﺓ.
ﻭﻣﻦ ﻫﻨﺎ ﻓﻼ ﳚﻮﺯ ﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻣﺔ ،ﻭﺇﻻ ﻓﺈﻧﻪ ﺑﺬﻟﻚ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ،ﻷﻥ
ﲨﻴﻊ ﺧﺼﺎﺋﺺ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻣﻦ ﺻﻨﻊ ﺍﷲ ﺗﻌﺎﱃ.
-2ﻣﺮﺍﻋﺎﺓ ﺍﳉﺎﻧﺐ ﺍﳌﺎﺩﻯ:
ﻭﻫﻮ ﺍﻟﺬﻯ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ":ﻭﺑﹺﻤﺎ ﺃﹶﻧﻔﹶﻘﹸﻮﺍﹾ ﻣﻦ ﺃﹶﻣﻮﺍﻟﻬﹺﻢ(4)"
ﻓﺎﻟﺮﺟﻞ – ﻛﻤﺎ ﺗﻨﺺ ﻫﺬﻩ ﺍﻵﻳﺔ – ﻫﻮ ﺍﳌﺴﺌﻮﻝ ﰱ ﻧﻈﺎﻡ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻻﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻷﺳﺮﺓ ،ﻭﺍﻟﺒﺤﺚ ﻋﻦ
ﻣﻮﺍﺭﺩ ﺭﺯﻗﻬﺎ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ ﻣﻦ ﻣﺄﻛﻞ ﻭﻣﺸﺮﺏ ﻭﻣﻠﺒﺲ ﻭﻫﻮ ﺍﻟﺬﻯ ﻳﺪﻓﻊ ﺍﳌﻬﺮ ﻭﳚﻬﺰ ﺍﻟﺒﻴﺖ ﻭﻳﻬﻴﺊ ﻣﻮﺍﺭﺩﻩ
ﻭﻣﻔﺮﺩﺍﺗﻪ.
ﻭﻟﻌﻠﻨﺎ ﻧﻠﻤﺲ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﺍﳌﻜﻠﻒ ﺑﻪ ﺍﻟﺮﺟﻞ ﻭﺃﻧﻪ ﻣﻄﺒﻮﻉ ﻋﻠﻴﻪ ﻣﻨﺬ ﺑﺪﺀ ﺍﳋﻠﻴﻘﺔ ﺣﲔ ﻧﻘﺮﺃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
ﺨﺮﹺﺟﻨﻜﹸﻤﺎ ") (5ﺃﻯ
ﻵﺩﻡ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻭﻫﻮ ﻳﻐﺮﻳﻪ ﺑﺎﻟﺒﻘﺎﺀ ﰱ ﺍﳉﻨﺔ ،ﻭﻳﻨﺒﻬﻪ ﻟﻮﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻥ ":ﻓﹶﻼﹶ ﻳ
ﺍﻟﺸﻴﻄﺎﻥ ﺑﻮﺳﻮﺳﺘﻪ ﻭﻃﺎﻋﺘﻜﻢ ﻟﻪ " ﻣﻦ ﺍﻟﹾﺠﻨﺔ " ﺟﺎﻣﻌﺎﹰ ﺑﲔ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﰱ ﺍﻹﺧﺮﺍﺝ ﻣﻦ ﺍﳉﻨﺔ " ﻓﹶﺘﺸﻘﻰ
) (1ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ /ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﺟـ 2ﺹ.651
) (2ﺃﺟﻨﺤﺔ ﺍﳌﻜﺮ ﺍﻟﺜﻼﺛﺔ ﻭﺧﻮﺍﻓﻴﻬﺎ /ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﺴﻦ ﺣﻨﺒﻜﺔ ﺍﳌﻴﺪﺍﱏ ﺹ.597،598
) (3ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .34 /
) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .34 /
) (5ﺳﻮﺭﺓ ﻃﻪ ﺍﻵﻳﺔ.117 :
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
"ﺃﻧﺖ ﻭﺣﺪﻙ ﻳﺎ ﺁﺩﻡ ﻓﺄﻓﺮﺩﻩ ﺑﺎﻟﻜﺪﺡ ﻭﺍﻟﺸﻘﺎﺀ ،ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺴﺌﻮﻟﻴﺎﺕ ﺍﻟﻘﻮﺍﻣﺔ ﻭﺗﺒﻌﺎﺎ ،ﻓﺎﻟﺮﺟﻞ ﺭﺍﻉ
ﻣﺘﺨﺼﺺ ﰱ ﺍﻟﻘﻮﺍﻣﺔ ﲟﺎ ﻓﻀﻠﻪ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﺳﺘﻌﺪﺍﺩ ﻟﺘﺤﻤﻞ ﻣﺴﺌﻮﻟﻴﺎﺎ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺘﻜﺎﻟﻴﻔﻬﺎ ،ﻭﺍﳌﺮﺃﺓ ﺭﺍﻋﻴﺔ
ﻣﺘﺨﺼﺼﺔ ﰱ ﺍﻷﻣﻮﻣﺔ ﻭﺇﻋﺪﺍﺩ ﺍﻟﺒﻴﺖ ﲟﺎ ﻓﻀﻠﻬﺎ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﺳﺘﻌﺪﺍﺩ ﻟﺘﺤﻤﻞ ﻫﺬﻩ ﺍﳌﺴﺌﻮﻟﻴﺔ ﻭﻣﺎ ﻳﺮﺗﺒﻂ ﺎ ﻣﻦ
ﺗﺒﻌﺎﺕ " ﻓﻜﻠﻜﻢ ﺭﺍﻉ ﻭﻛﻠﻜﻢ ﻣﺴﺌﻮﻝ ﻋﻦ ﺭﻋﻴﺘﻪ ")(2) (1
ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻫﻮ ﺍﳌﺴﺌﻮﻝ ﻋﻦ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻷﺳﺮﺓ ﻓﻤﻦ ﺣﻘﻪ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺭﺋﺎﺳﺔ ﺍﻷﺳﺮﺓ ﺟﺮﻳﺎ ﻋﻠﻰ
ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﺴﻠﻢ ﺎ "ﺍﻟﻐﻨﻢ ﺑﺎﻟﻐﺮﻡ ") ،(3ﻭﺇﻻ ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻌﺪﺍﻟﺔ ﰱ ﺷﺊ " ﺃﻥ ﻳﻜﻠﻒ ﻓﺮﺩ ﺑﺎﻹﻧﻔﺎﻕ ﻋﻠﻰ ﻫﻴﺌﺔ
ﻣﺎ ﺑﺪﻭﻥ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺍﻟﻘﻮﺍﻣﺔ ﻋﻠﻴﻬﺎ ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺷﺌﻮﺎ ")(4
-3ﻣﺮﺍﻋﺎﺓ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ:
ﻭﺃﻣﺎ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ :ﻓﺈﻥ ﺍﳊﻜﻤﺔ ﰱ ﺍﺘﻤﻌﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﻘﺘﻀﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﳎﺘﻤﻊ ﺻﻐﺮ ﺃﻭ ﻛﱪ ﻗﻴﻢ
ﻳﻘﻮﺩﻩ ﻭﻳﺪﻳﺮ ﺷﺌﻮﻧﻪ ﲪﺎﻳﺔ ﻟﻪ ﻣﻦ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻟﺘﺼﺎﺩﻡ ﻭﺍﻟﺼﺮﺍﻉ ﺍﻟﺪﺍﺋﻢ ،ﻭﺍﻷﺳﺮﺓ ﺃﺣﺪ ﻫﺬﻩ ﺍﺘﻤﻌﺎﺕ ﺍﻟﱴ
ﲢﺘﺎﺝ ﺇﱃ ﻗﻴﻢ ﻣﻨﻬﺎ ﺗﺘﻮﺍﻓﺮ ﻓﻴﻬﺎ ﻣﺆﻫﻼﺕ ﺍﻟﻘﻮﺍﻣﺔ ﺑﺸﻜﻞ ﺃﻣﺜﻞ.
ﻭﻟﺪﻯ ﺃﻫﻞ ﺍﻟﻔﻜﺮ ﰱ ﻣﺴﺄﻟﺔ ﺍﻟﻘﻮﺍﻣﺔ ﺩﺍﺧﻞ ﺍﻷﺳﺮﺓ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻻﺕ:
ﺍﻻﺣﺘﻤﺎﻝ ﺍﻷﻭﻝ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﻫﻮ ﺍﻟﻘﻴﻢ ﰱ ﺍﻷﺳﺮﺓ ﺑﺎﺳﺘﻤﺮﺍﺭﻩ.
ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺮﺃﺓ ﻫﻰ ﺍﻟﻘﻴﻢ ﰱ ﺍﻷﺳﺮﺓ ﺑﺎﺳﺘﻤﺮﺍﺭ.
ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺸﺮﻛﺔ ﺍﳌﺘﺴﺎﻭﻳﺔ.
ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻳﺘﻨﺎﻭﳍﺎ ﺍﻟﻘﻮﺍﻣﺔ ﻭﻓﻖ ﻗﺴﻤﺔ ﺃﻣﻨﻴﺔ ،ﺃﻭ ﻳﺘﻘﺎﲰﺎ ﺍﻟﻘﻮﺍﻣﺔ ﺑﺄﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﻣﻨﻬﻤﺎ
ﺍﺧﺘﺼﺎﺻﺎﹰ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻘﻴﻢ ﻓﻴﻬﺎ ")(5
ﺃﻣﺎ ﺍﻟﺸﺮﻛﺔ ﰱ ﺍﻟﻘﻮﺍﻣﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻋﺎﻣﺔ ﺃﻭ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻨﺎﻭﺏ ﺍﻟﺰﻣﲎ ،ﺃﻭ ﻛﺎﻧﺖ ﻋﻠﻰ ﺳﺒﻴﻞ
ﺍﻻﺧﺘﺼﺎﺻﺎﺕ ﻓﺈﺎ " ﺳﺘﺆﺩﻯ ﺣﺘﻤﺎ ﺇﱃ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻟﺘﻨﺎﺯﻉ ﻭﺭﻏﺒﺔ ﻛﻞ ﻓﺮﻳﻖ ﺑﺄﻥ ﻳﻌﻠﻮ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻭﻳﺴﺘﺒﺪ
)(1ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺳﺒﻖ ﲣﺮﳚﻪ ﺹ.
) (2ﺍﻷﺳﺮﺓ ﺍﳌﺜﻠﻰ ﰱ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺩ /ﻋﻤﺎﺭﺓ ﳒﻴﺐ ﺹ.185
) (3ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻗﺎﻣﺖ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻋﻠﻴﻬﺎ ،ﻭﻗﺎﻣﺖ ﺍﻟﺪﺳﺎﺗﲑ ﰱ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﻓﺄﺳﺎﺱ ﻫـﺬﻩ ﺍﻟـﺪﳝﻘﺮﺍﻃﻴﺎﺕ
ﻭﻫﺬﻩ ﺍﻟﺪﺳﺎﺗﲑ ﺃﻧﻪ ﳌﺎ ﻛﺎﻥ ﺍﳌﻮﺍﻃﻨﻮﻥ ﰱ ﺃﻣﺔ ﻣﺎ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺪﻓﻌﻮﻥ ﺍﻟﻀﺮﺍﺋﺐ ﻭﻳﻘﻮﻣﻮﻥ ﻋﻠﻰ ﻣﺮﺍﻓﻖ ﺍﻟﺪﻭﻟﺔ ﻓﺈﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ
ﺇﺫﻥ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺍﳊﻖ ﰱ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺃﻣﻮﺭﻫﺎ ﻭﻣﺮﺍﻗﺒﺔ ﲨﻴﻊ ﺳﻠﻄﺎﺎ ﻭﻭﺿﻊ ﻣﺎ ﻳﺼﻠﺢ ﳍﺎ ﻣﻦ ﺗﺸﺮﻳﻊ ،ﻭﻳﻠﺨﺺ ﻋﻠﻤـﺎﺀ
ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺳﺘﻮﺭﻯ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﰱ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ " ﻣﻦ ﻳﻨﻔﻖ ﻳﺸﺮﻑ " ﺃﻭ " ﻣﻦ ﻳﺪﻓﻊ ﻳﺮﺍﻗﺐ " )ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰱ ﺍﻹﺳﻼﻡ
ﺩ /ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰱ ﺹ.(104
) (4ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰱ ﺍﻹﺳﻼﻡ ﺩ /ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰱ ﺹ.103
) (5ﺃﺟﻨﺤﺔ ﺍﳌﻜﺮ ﺍﻟﺜﻼﺛﺔ ﻭﺧﻮﺍﻓﻴﻬﺎ /ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﺴﻦ ﺣﻨﺒﻜﺔ ﺹ ،599ﻭﺍﻧﻈﺮ ﺣﻘﺎﺋﻖ ﺍﻹﺳﻼﻡ ﻭﺃﺑﺎﻃﻴﻞ ﺧﺼـﻮﻣﺔ /
ﻟﻠﻌﻘﺎﺩ ﺹ ،129ﻭﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻌﻄﲎ ﺹ.164
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺑﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺑﺮﺃﻯ ﺻﺎﺣﺐ ﺍﻟﻘﻮﺍﻣﺔ ﺍﻟﻔﺮﺩ ﻭﻃﻮﻋﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ ﻭﺑﺪﺍﻓﻊ ﻣﻦ ﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﻟﺘﻮﺍﺩ ﺑﲔ
ﺍﻟﺰﻭﺟﲔ.
ﻭﻗﺪ ﺃﻳﺪﺕ ﲡﺎﺭﺏ ﺍﺘﻤﻌﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﺴﺎﺩ ﺍﻟﺸﺮﻛﺔ ﰱ ﺍﻟﺮﻳﺎﺳﺔ ،ﻭﻟﺬﻟﻚ ﻧﻼﺣﻆ ﺗﺮﻛﻴﺰ ﺍﳌﺴﺌﻮﻟﻴﺔ
ﺍﻟﻜﱪﻯ ﰱ ﺭﺋﻴﺲ ﻭﺍﺣﺪ ﻟﺪﻯ ﺃﻯ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻦ ﺍﻷﻧﻈﻤﺔ ﺍﻟﱴ ﻋﺮﻓﻬﺎ ﺍﻟﻨﺎﺱ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﺗﺘﺴﻢ ﺑﺴﻤﺔ
ﺍﻟﻘﻴﺎﺩﺓ ﺍﳉﻤﺎﻋﺔ ،ﻷﻥ ﻋﻤﻞ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻘﺎﺋﺪﺓ ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﳌﺸﻮﺭﺓ ﻣﻨﻪ ﺇﱃ ﳑﺎﺭﺳﺔ ﺍﻟﺴﻠﻄﺔ "
)(1
ﻭﺃﻣﺎ ﺇﺳﻨﺎﺩ ﺍﻟﻘﻮﺍﻣﺔ ﺇﻟﻴﻬﺎ ﺩﻭﻥ ﺍﻟﺮﺟﻞ ،ﻓﻬﻮ ﻗﻠﺐ ﺍﻷﻭﺿﺎﻉ ﺣﻴﺚ ﻳﻨﺎﰱ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﻃﺒﻴﻌﺔ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﻔﻄﺮﻯ
ﻟﻠﻤﺮﺃﺓ ،ﻭﻫﻮ ﻳﺆﺩﻯ ﺣﺘﻤﺎ ﺇﱃ ﺍﺧﺘﻼﻝ ﻭﻧﻘﺺ ﰱ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻋﻜﺲ ﻟﻄﺒﺎﺋﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻠﻢ
ﻳﺒﻖ ﺇﻻ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻷﻭﻝ ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﺍﻟﻘﻴﻢ ﰱ ﺍﻷﺳﺮﺓ.
ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﻋﻤﻞ ﺍﻟﺮﺟﻞ ﺧﺎﺭﺝ ﺑﻴﺘﻪ ﻳﻮﺳﻊ ﺃﻓﻘﻪ ﻭﻳﻜﺴﺒﻪ ﺍﻟﺘﺠﺎﺭﺏ ﻭﺍﳋﱪﺍﺕ ،ﻭﻳﻨﻮﻉ ﻋﻼﻗﺎﺗﻪ
ﻭﻣﻌﺎﻣﻼﺗﻪ ﻣﻊ ﻛﻞ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﺒﺸﺮ ﳑﺎ ﻳﻜﺴﺒﻪ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺃﺳﺎﻟﻴﺐ ﺗﻔﻜﲑﻫﻢ ﻭﻃﺮﻕ ﺗﻌﺎﻣﻠﻬﻢ ،ﻭﺍﻟﺘﻮﻗﻒ
ﻋﻠﻰ ﻣﻜﺎﻳﺪﻫﻢ ﻭﺣﻴﻠﻬﻢ ،ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﳏﺴﻨﻬﻢ ﻭﻣﺴﻴﺌﻬﻢ ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﺘﻮﺍﻓﺮ ﻟﻠﻤﺮﺃﺓ ﲝﻜﻢ ﻭﻇﻴﻔﺘﻬﺎ ﻭﻣﻴﺪﺍﻥ
ﻧﺸﺎﻃﻬﺎ ﺍﻟﻔﻄﺮﻯ.
ﻭﻟﺬﺍ ﻛﺎﻥ ﻻ ﺑﺪ ﳌﻦ ﻳﻄﻠﻊ ﲟﻬﺎﻡ ﺍﻷﺳﺮﺓ ﺍﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺍﳋﱪﺓ ﻭﺍﻟﺘﺠﺮﺑﺔ ،ﻟﻴﺘﻤﻜﻦ ﻣﻦ
ﲡﻨﺐ ﺍﳌﺼﺎﻋﺐ ﺍﻟﱴ ﻗﺪ ﺗﻮﺍﺟﻪ ﺍﻷﺳﺮﺓ ،ﻭﻳﻌﻤﻞ ﻋﻠﻰ ﺇﺣﺎﻃﺘﻬﺎ ﺑﺎﻟﺮﻋﺎﻳﺔ ﻭﺍﻷﻣﻦ ﻟﺘﺴﺘﻜﻤﻞ ﻣﺴﲑﺎ ﰱ
ﺍﳊﻴﺎﺓ(2) .
ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ " ﺗﺮﻙ ﺯﻣﺎﻡ ﺍﻟﺒﻴﺖ ﰱ ﻳﺪ ﺍﳌﺮﺃﺓ ﻭﺿﻊ ﻟﻸﻣﻮﺭ ﰱ ﻏﲑ ﻧﺼﺎﺎ ،ﺃﻭ ﻫﻮ ﲢﻤﻴﻞ ﺍﻟﻌﺐﺀ ﻟﻠﻜﺎﻫﻞ
ﺍﻟﻀﻌﻴﻒ " )(3
ﻭﳑﺎ ﳚﺪﺭ ﺫﻛﺮﻩ ﻫﻨﺎ ﺃﻥ ﻗﻮﺍﻣﺔ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻻ ﺗﻌﲎ ﺃﺑﺪﺍ ﻣﻨﺢ ﺍﻟﺮﺟﻞ ﺣﻖ ﺍﻟﻘﻬﺮ ﺃﻭ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺑﺎﳌﺮﺃﺓ،
ﺃﻭ ﺃﺎ ﺳﺒﺐ ﺧﺴﺮﺍﻥ ﻭﺩﻭﻧﻴﺔ ﻟﻠﻤﺮﺃﺓ ﻮﻥ ﻣﻦ ﻛﺮﺍﻣﺘﻬﺎ ﺃﻭ ﺗﻐﺾ ﻣﻦ ﺷﺨﺼﻴﺘﻬﺎ ،ﻛﻼ ﺑﻞ ﻫﻰ ﻗﻮﺍﻣﻪ ﺭﺣﻴﻤﺔ
ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺮﲪﺔ ﻭﲢﻤﻞ ﺍﳌﺴﺌﻮﻟﻴﺔ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﳉﻠﺐ ﺍﳋﲑ ﻭﺍﳌﺼﻠﺤﺔ ﻟﻠﻤﺮﺃﺓ ﰱ ﳐﺘﻠﻒ ﺃﺣﻮﺍﳍﺎ،
ﻓﻬﻰ " ﺇﺫﺍ ﻛﺎﻧﺖ ﻏﲑ ﻣﺘﺰﻭﺟﺔ ﻛﺎﻥ ﻣﻈﻬﺮ ﺍﻟﻘﻮﺍﻣﺔ ﻭﺍﻹﺷﺮﺍﻑ ﳏﺎﻓﻈﺔ ﻭﱃ ﺃﻣﺮﻫﺎ ﻋﻠﻴﻬﺎ ،ﻭﺗﺰﻭﻳﺪﻫﺎ ﲟﺎ
ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﻧﻔﻘﻪ ،ﺣﱴ ﻻ ﺗﺘﺒﺬﻝ ﺑﻌﻤﻞ ﻣﻬﲔ ﻻ ﻳﻠﻴﻖ ﺎ ،ﺃﻭ ﻳﺴﻰﺀ ﺇﻟﻴﻬﺎ ﰱ ﺣﺎﺿﺮﻫﺎ ﻭﻣﺴﺘﻘﺒﻠﻬﺎ ﺣﱴ
ﺇﺫﺍ ﻣﺎ ﺟﺎﺀ ﺩﻭﺭ ﺯﻭﺍﺟﻬﺎ ﻭﻫﻰ ﺑﺎﻟﻐﺔ ﻋﺎﻗﻠﺔ ،ﻓﻠﻬﺎ ﺃﻥ ﲣﺘﺎﺭ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻯ ﺗﺮﻳﺪﻩ ﺍﺧﺘﻴﺎﺭﺍ ﺣﺮﺍ ،ﻋﻠﻰ ﺃﻥ ﻳﺸﺘﺮﻙ
ﻣﻌﻬﺎ ﻭﻟﻴﻬﺎ ﺑﺎﻟﺮﺃﻯ ﻭﺍﳌﺸﻮﺭﺓ ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺇﺟﺒﺎﺭﻫﺎ ﻋﻠﻰ ﺃﻥ ﺗﺘﺰﻭﺝ ﲟﻦ ﻻ ﺗﺮﺿﺎﻩ ،ﺑﻌﺪ ﲤﺎﻡ ﺍﻟﺰﻭﺍﺝ ﺗﻨﺘﻘﻞ
) (1ﺃﺟﻨﺤﺔ ﺍﳌﻜﺮ ﺍﻟﺜﻼﺛﺔ ﻭﺧﻮﺍﻓﻴﻬﺎ /ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﺴﻦ ﺣﻨﺒﻜﺔ ﺹ .600
) (2ﺍﻧﻈﺮ ﳎﻠﺔ ﺍﻟﻮﻋﻰ ﺍﻹﺳﻼﻣﻰ ﺹ 75ﺍﻟﻌﺪﺩ 388ﺫﻭ ﺍﳊﺠﺔ 1418ﻫـ – ﺃﺑﺮﻳﻞ 1998ﻡ.
) (3ﻫﺬﺍ ﺩﻳﻨﻨﺎ /ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱃ ﺹ 136ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ -ﺍﻟﺜﺎﻟﺜﺔ ﺳﻨﺔ 1395ﻫـ – 1975ﻡ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺍﻟﻘﻮﺍﻣﺔ ﺇﱃ ﺯﻭﺟﻬﺎ ،ﻭﻫﺬﻩ ﺍﻟﻘﻮﺍﻣﺔ ﻻ ﺗﻨﻘﺺ ﺷﻴﺌﺎ ﻣﻦ ﺷﺨﺼﻴﺘﻬﺎ ﺃﻭ ﺃﻫﻠﻴﺘﻬﺎ ،ﻓﻼ ﺗﺴﻠﺐ ﺍﲰﻬﺎ ﺃﻭ ﺍﺳﻢ
ﺃﺳﺮﺎ ،ﺑﻞ ﺗﻈﻞ ﺑﻌﺪ ﺯﻭﺍﺟﻬﺎ ﳏﺘﻔﻈﺔ ﺑﻪ ﻭﺑﻜﻞ ﺣﻘﻮﻗﻬﺎ " )(1
ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﺃﻥ ﺗﺸﺮﻳﻊ ﺍﻹﺳﻼﻡ ﻟﻘﻮﺍﻣﺔ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻻ ﻳﻐﺾ ﻣﻦ ﺇﻧﺴﺎﻧﻴﺘﻬﺎ ﺃﻭ ﻳﻬﺪﺭ ﺷﻴﺌﺎ ﻣﻦ
ﺣﻘﻮﻗﻬﺎ – ﻛﻤﺎ ﻳﺪﻋﻰ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﻣﻦ ﻓﱳ ﻢ – ﻭﺇﳕﺎ ﻫﻰ ﺗﻜﻠﻴﻒ ﻗﺒﻞ ﺃﻥ ﺗﻜﻮﻥ ﺗﺸﺮﻳﻔﺎ ﺟﻌﻠﻬﺎ
ﺍﻹﺳﻼﻡ ﻣﻦ ﺣﻖ ﺍﻟﺮﺟﻞ ﻟﺼﻼﺣﻴﺘﻪ ﳍﺎ ﻭﻣﻘﺪﺭﺗﻪ ﺍﻟﻔﻄﺮﻳﺔ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﺘﻜﺎﻟﻴﻔﻬﺎ.
ﺛﺎﻣﻨﺎ :ﻗﻀﻴﺔ ﺍﻟﻄﻼﻕ
ﺭﻛﺰ ﺍﻟﻐﺰﻭ ﺍﻟﺘﻨﺼﲑﻯ ﻭﺍﻻﺳﺘﺸﺮﺍﻗﻰ ﰱ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻫﺠﻮﻣﻪ ﻋﻠﻰ ﻗﻀﻴﺔ ﺍﻟﻄﻼﻕ ،ﻷﺟﻞ ﺍﻟﻄﻌﻦ ﻋﻠﻰ ﺭﺅﻳﺔ
ﺍﻹﺳﻼﻡ ﰱ ﻧﻈﺎﻡ ﺍﻷﺳﺮﺓ ﻭﻫﻮ – ﻭﺃﱘ ﺍﳊﻖ ﻣﻦ ﻣﻔﺎﺧﺮﻩ ﻭﻣﺂﺛﺮﻩ.
ﻭﻣﻦ ﺍﳌﺆﺳﻒ ﺣﻘﺎ ﺃﻥ ﻳﺮﻭﺝ ﺫﻟﻚ ﻋﻨﺪ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻓﻴﺘﺤﺪﺛﻮﻥ ﻋﻦ ﻗﻀﻴﺔ ﺍﻟﻄﻼﻕ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﺸﻜﻠﺔ
ﻣﻦ ﻣﺸﻜﻼﺕ ﺍﻷﺳﺮﺓ ﻭﺍﺘﻤﻊ ،ﻳﺘﺤﺪﺛﻮﻥ ﺣﺪﻳﺜﺎ ﻓﻴﻪ ﻏﻤﺰ ﻟﻺﺳﻼﻡ ﺍﻟﻌﻈﻴﻢ ﻭﺷﺮﻳﻌﺘﻪ ﺍﻟﻐﺮﺍﺀ.
ﻭﳝﻜﻦ ﺣﺼﺮ ﻣﺎ ﺃﺛﺎﺭﻭﻩ ﺣﻮﻝ ﻗﻀﻴﺔ ﺍﻟﻄﻼﻕ ﰱ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ:
-1ﻳﻘﻮﻟﻮﻥ :ﺇﻧﻪ – ﺃﻯ ﺍﻟﻄﻼﻕ – ﻳﻨﺒﻐﻰ ﺃﻻ ﻳﻜﻮﻥ ﺃﺻﻼ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰱ ﺩﻳﺎﻧﺎﺕ ﺃﺧﺮﻯ ،ﻭﳚﺐ ﺃﻥ
ﺗﻜﻮﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻗﺎﺋﻤﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺇﻻ ﺍﳌﻮﺕ.
-2ﻭﻳﻘﻮﻟﻮﻥ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﻻ ﺑﺪ ﻣﻨﻪ ﻓﻴﺠﺐ ﻣﺴﺎﻭﺍﺓ ﺍﳌﺮﺃﺓ ﺑﺎﻟﺮﺟﻞ ﻓﻴﻪ ﺗﻮﻗﻌﻪ ﻣﱴ ﺷﺎﺀﺕ ،ﻛﻤﺎ ﻳﻮﻗﻌﻪ
ﻫﻮ ﻣﺎ ﺗﺸﺎﺀ.
ﻭﻫﻢ ﰱ ﺫﻟﻚ ﻳﺪﻋﻮﻥ ﺃﻥ ﰱ ﺷﺮﻳﻌﺔ ﺍﻟﻄﻼﻕ ﻇﻠﻤﺎ ﺻﺎﺭﺧﺎ ﻳﻘﻊ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ،ﻓﺎﻟﺮﺟﻞ ﻳﻨﻬﻰ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ
ﻣﱴ ﺃﺣﺐ ،ﻓﺘﻌﻴﺶ ﺍﳌﺮﺃﺓ ﻣﻬﺪﺩﺓ ﻣﻌﻪ ،ﻓﻼ ﻳﻜﺎﺩ ﻳﻘﺮ ﳍﺎ ﻗﺮﺍﺭ ،ﻭﻫﻰ ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻹﻓﻼﺕ ﻣﻦ ﻗﺒﻀﺔ ﺍﻟﺮﺟﻞ
ﻓﺘﻜﻮﻥ ﻛﺎﻷﻣﺔ ﺍﳌﻤﻠﻮﻛﺔ ﺗﻌﻴﺶ ﻋﻴﺸﺔ ﺍﻷﺭﻗﺎﺀ ﻣﺎ ﱂ ﻳﺘﻜﺮﻡ ﻣﺎﻟﻜﻬﺎ؟!
-3ﻭﻣﺮﺓ ﻳﻘﻮﻟﻮﻥ :ﳚﺐ ﺃﻥ ﲢﺪ ﺣﺮﻳﺔ ﺍﻟﺮﺟﻞ ﰱ ﺍﻟﻄﻼﻕ،ﻓﻼ ﻳﺘﻢ ﺇﻻ ﲝﻜﻢ ﻗﻀﺎﺋﻰ ﻭﻫﺬﺍ ﻣﺎ ﻳﺴﻤﻮﻧﻪ "
ﺗﻘﻴﻴﺪ ﺍﻟﻄﻼﻕ "(2) .
ﻫﺬﺍ ﺗﺼﻮﻳﺮ ﺃﻣﲔ ﳌﺎ ﻳﺮﺟﻒ ﺑﻪ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﻭﺃﺫﻧﺎﻢ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﻟﻄﻼﻕ ،ﻭﻫﻢ ﰱ ﺫﻟﻚ ﱂ ﻳﻜﻮﻧﻮﺍ
ﻋﻠﻰ ﺣﻖ ﰲ ﻣﺎ ﻗﺎﻟﻮﻩ ،ﻭﺇﳕﺎ ﻫﻮ ﺷﺄﻥ ﻛﻞ ﻣﻦ ﻳﺸﺎﻗﻖ ﺍﷲ ﻭﺭﺳﻮﻟﻪ.
ﻭﻫﺎ ﳓﻦ – ﺇﻥ ﺷﺎﺀ ﺍﷲ – ﻧﻔﻨﺪ ﺷﺒﻬﺎﻢ ﰱ ﻣﻮﺿﻮﻉ ﺍﻟﻄﻼﻕ.
) (1ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰱ ﺍﻹﺳﻼﻡ ﺩ /ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰱ ﺹ ،706 ،705ﻭﺍﻧﻈﺮ ﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺮﺍﻛﺪﺓ
ﻭﺍﻟﻮﺍﻓﺪﺓ /ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱃ ﺹ .166 ،155
) (2ﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ ،178ﻭﺍﻧﻈﺮ ﺷﺒﻬﺎﺕ ﺣﻮﻝ ﺍﻹﺳﻼﻡ /ﳏﻤﺪ ﻗﻄـﺐ ﺹ
،133 ،132ﻭﺍﻧﻈﺮ ﻣﻼﻣﺢ ﺍﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻯ ﻧﻨﺸﺪﻩ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺹ ،342ﺍﻷﺳﺮﺓ ﻭﻗﺎﻧﻮﻥ ﺍﻷﺣـﻮﺍﻝ
ﺍﻟﺸﺨﺼﻴﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﺍﻟﻌﻄﺎﺭ ﺹ – 97،98ﺍﻟﻨﺎﺷﺮ ﺍﳌﺆﺳﺴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ – ﺍﻟﻘﺎﻫﺮﺓ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺃﻭﻻ :ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺔ ﺍﻷﻭﱃ:
ﺇﻥ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﱴ ﳛﺮﺹ ﻋﻠﻴﻬﺎ ﺍﻹﺳﻼﻡ ،ﻭﻣﻦ ﰒ ﻓﺈﻥ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻋﻘﺪ
ﻣﺘﲔ ﻭﻣﻴﺜﺎﻕ ﻏﻠﻴﻆ " ﺭﺑﻂ ﺍﷲ ﺑﻪ ﺑﲔ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﺃﺻﺒﺢ ﻛﻼﳘﺎ ﻳﺴﻤﻰ ﺑﻪ " ﺯﻭﺟﺔ " ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ " ﻓﺮﺩﺍ
" ﻫﻮ ﰱ ﺍﻟﻌﺪﺩ " ﻓﺮﺩ " ﻭﰱ ﻣﻴﺰﺍﻥ ﺍﳊﻘﻴﻘﺔ " ﺯﻭﺟﺎﹰ " ،ﻷﻧﻪ ﳝﺜﻞ ﺍﻵﺧﺮ ﻭﳛﻤﻞ ﰲ ﺣﻨﺎﻳﺎﻩ ﺁﻻﻣﻪ ﻭﺃﻣﺎﻟﻪ.
ﺭﺑﺎﻁ ﺃﻗﺎﻣﻪ ﺍﷲ ﻋﻠﻰ ﻣﻬﺎﺩ ﻣﻦ ﺍﻟﺴﻜﻦ ﻭﺍﻟﺮﲪﺔ،ﻭﺟﻌﻠﻪ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺗﻪ ﰱ ﻛﻮﻧﻪ ﻛﺨﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺮﺍﺏ
ﻭﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﺧﺘﻼﻑ ﺍﻷﻟﺴﻨﺔ ﻭﺍﻷﻟﻮﺍﻥ ،ﻭﻗﺪ ﺻﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺪﻯ ﻫﺬﺍ ﺍﻟﺮﺑﺎﻁ ﺑﲔ
ﺍﻟﺰﻭﺟﲔ ﻓﻘﺎﻝ } :ﻫﻦ ﻟﺒﺎﺱ ﻟﹶﻜﹸﻢ ﻭﺃﹶﻧﺘﻢ ﻟﺒﺎﺱ ﻟﹶﻬﻦ (1) { ﻭﰱ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻹﳛﺎﺀ ﲟﻌﺎﱏ ﺍﻟﺴﺘﺮ
ﻭﺍﻟﻮﻗﺎﻳﺔ ﻭﺍﻟﺰﻳﻨﺔ ﻭﺍﻟﺪﻑﺀ ﳛﻘﻘﻬﺎ ﻛﻞ ﻣﻨﻬﻤﺎ ﻟﺼﺎﺣﺒﻪ " )(2
ﻫﺬﺍ ﺍﻟﺮﺑﺎﻁ ﺍﻟﻮﺛﻴﻖ ﺍﻟﺬﻯ ﻧﺴﺠﺖ ﺧﻴﻮﻃﻪ ﺑﻌﺪ ﻛﺜﲑ ﲝﺚ ﻭﻛﺒﲑ ﺟﻬﺪ ﻭﺗﻌﺮﻑ ﻭﺧﻄﺒﺔ ﻭﻣﻬﺮ ﻭﺯﻓﺎﻑ
ﻭﺇﻋﻼﻥ،ﻟﻴﺲ ﻣﻦ ﺍﻟﻴﺴﲑ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﺣﻜﻴﻤﺔ ﻣﺜﻞ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺘﻬﺎﻭﻥ ﰱ ﻧﻘﻀﻪ ﻭﻓﺼﻢ ﻋﺮﺍﻩ ،ﻷﺩﱏ
ﺳﺒﺐ ﻳﺪﻋﻴﻪ ﺍﻟﺮﺟﻞ ﺃﻭ ﺗﺰﻋﻤﻪ ﺍﳌﺮﺃﺓ.
ﻭﺣﺴﺐ ﺍﻹﺳﻼﻡ ﺃﻧﻪ ﻳﺒﺬﻝ ﰱ ﺳﺒﻴﻞ ﺗﺮﻣﻴﻢ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻵﻳﻞ ﻟﻠﺴﻘﻮﻁ ﳏﺎﻭﻻﺕ ﺷﱴ ﻟﺘﻘﻮﳝﻪ ﺣﱴ ﻻ ﺗﺒﻘﻰ
ﺑﻌﺪﻫﺎ ﺫﺭﺓ ﺃﻣﻞ ﻭﺍﺣﺪﺓ ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱃ:
-1ﺩﻋﺎ ﺍﻹﺳﻼﻡ ﻛﻞ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﺇﱃ ﺃﻥ ﻳﺸﻌﺮ ﲟﺴﺌﻮﻟﻴﺘﻪ ﲡﺎﻩ ﺍﻵﺧﺮ ﺃﻣﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻬﻮ ﺍﳌﻄﻠﻊ ﻋﻠﻰ
ﺣﺴﻦ ﺳﻠﻮﻛﻬﻤﺎ ﺃﻭ ﺍﳓﺮﺍﻓﻪ ﻭﻗﺪ ﺟﻌﻞ ﻛﻼ ﻣﻨﻬﻤﺎ ﺭﺍﻋﻴﺎ ﻭﻣﺴﺌﻮﻻ ،ﻓﻔﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻥ ﺭﺳﻮﻝ ﺍﷲ
) (rﻗﺎﻝ ":ﻛﻠﻜﻢ ﺭﺍﻉ ﻭﻛﻠﻜﻢ ﻣﺴﺌﻮﻝ ﻋﻦ ﺭﻋﻴﺘﻪ … ﻭﺍﻟﺮﺟﻞ ﺭﺍﻉ ﰱ ﺃﻫﻠﻪ ﻭﻫﻮ ﻣﺴﺌﻮﻝ ﻋﻦ ﺭﻋﻴﺘﻪ،
ﻭﺍﳌﺮﺃﺓ ﺭﺍﻋﻴﺔ ﰱ ﺑﻴﺖ ﺯﻭﺟﻬﺎ ﻭﻣﺴﺌﻮﻟﺔ ﻋﻦ ﺭﻋﻴﺘﻬﺎ " )(3
-2ﺑﻐﺾ ﺍﻹﺳﻼﻡ ﺍﻟﻨﺎﺱ ﰱ ﺍﻟﻄﻼﻕ ،ﻭﺣﺚ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﺗﻘﺎﺋﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺳﺒﻴﻼ ﺇﱃ ﺫﻟﻚ ،ﻭﰱ ﻫﺬﺍ
ﻳﻘﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ":ﺃﺑﻐﺾ ﺍﳊﻼﻝ ﺇﱃ ﺍﷲ ﺍﻟﻄﻼﻕ " )(4
-3ﻧﺒﻪ ﺍﻹﺳﻼﻡ ﻛﻼ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﺇﱃ ﻣﺪﺍﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ ﰱ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﳏﺎﻭﻻﺗﻪ ﻫﻮ ﻭﺟﻨﻮﺩﻩ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ
ﺍﳌﺮﺀ ﻭﺯﻭﺟﻪ ﻟﻴﻜﻮﻥ ﻋﻠﻰ ﺣﺬﺭ ﻣﻦ ﺍﻟﺘﺮﺩﻯ ﺧﻠﻒ ﺑﺴﺎﺋﻂ ﺍﻷﻣﻮﺭ ﻭﺗﻮﺍﻓﻪ ﺍﻷﺧﻄﺎﺀ ،ﻭﺻﻐﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻗﺎﻝ
ﺗﻌﺎﱃ} :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻻﹶ ﺗﺘﺒﹺﻌﻮﺍﹾ ﺧﻄﹸﻮﺍﺕ ﺍﻟﺸﻴﻄﹶﺎﻥ ﻭﻣﻦ ﻳﺘﺒﹺﻊ ﺧﻄﹸﻮﺍﺕ ﺍﻟﺸﻴﻄﹶﺎﻥ ﹶﻓﺈﹺﻧ ﻪ ﻳﺄﹾﻣﺮ ﺑﹺﺎﹾﻟﻔﹶﺤﺸﺎﺀِ
ﷲ
ﻭﺍﻟﹾﻤﻨﻜﹶﺮﹺ ﻭﻟﹶﻮﻻﹶ ﻓﹶﻀﻞﹸ ﺍﷲِ ﻋﻠﹶﻴﻜﹸﻢ ﻭﺭﺣﻤﺘ ﻪ ﻣﺎ ﺯﻛﹶﻰ ﻣﻨﻜﹸﻢ ﻣﻦ ﺃﹶﺣﺪ ﺃﹶﺑﺪﺍﹰ ﻭﻟﹶﻜﻦ ﺍﷲَ ﻳﺰﻛﻰ ﻣﺎ ﻳﺸﺎﺀُ ﻭﺍ ُ
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .187 /
) (2ﻓﺘﺎﻭﻯ ﻣﻌﺎﺻﺮﺓ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺝ 2ﺹ .361
) (3ﺳﺒﻖ ﲣﺮﳚﻪ .
) (4ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰱ ﺳﻨﻨﻪ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ ﺑﺎﺏ ﻛﺮﺍﻫﻴﺔ ﺍﻟﻄﻼﻕ ﺟـ 2ﺹ 255ﺡ) ،(2178ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﺔ ﰱ
ﺳﻨﻨﻪ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ ﺟـ 1ﺹ 650ﺡ).(2018
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺳﻤﻴﻊ ﻋﻠﻴﻢ ،(1) { ﻭﻗﺎﻝ ) ":(rﺇﻥ ﺇﺑﻠﻴﺲ ﻳﻀﻊ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﰒ ﻳﺒﻌﺚ ﺳﺮﺍﻳﺎﻩ ﻓﺄﺩﻧﺎﻫﻢ ﻣﻨﻬﻢ ﻣﱰﻟﺔ
ﺃﻋﻈﻤﻬﻢ ﻓﺘﻨﺔ ﳚﻰﺀ ﺃﺣﺪﻫﻢ ﻓﻴﻘﻮﻝ :ﻓﻌﻠﺖ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻴﻘﻮﻝ :ﻣﺎ ﺻﻨﻌﺖ ﺷﻴﺌﺎﹰ ﻗﺎﻝ :ﰒ ﳚﻰﺀ ﺃﺣﺪﻫﻢ
ﻓﻴﻘﻮﻝ :ﻣﺎ ﺗﺮﻛﺘﻪ ﺣﱴ ﻓﺮﻗﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻣﺮﺃﺗﻪ ﻗﺎﻝ :ﻓﻴﺪﻧﻴﻪ ﻣﻨﻪ ﻭﻳﻘﻮﻝ :ﻧﹺﻌﻢ ﺃﻧﺖ " )(2
ﻭﻻ ﻏﺮﻭ ﺃﻥ ﺍﻋﺘﱪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳌﺮﺀ ﻭﺯﺟﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺴﺤﺮﺓ ﻭﺍﻟﻜﻔﺮﺓ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ:
}ﻭﻣﺎ ﻳﻌﻠﱢﻤﺎﻥ ﻣﻦ ﺃﹶﺣﺪ ﺣﺘﻰ ﻳﻘﹸﻮﻻﹶ ﺇﹺﻧﻤﺎ ﻧﺤﻦ ﻓﺘﻨﺔﹲ ﻓﹶﻼﹶ ﺗ ﹾﻜ ﹸﻔﺮ ﻓﹶﻴﺘﻌﻠﱠﻤﻮﻥﹶ ﻣﻨﻬﻤﺎ ﻣﺎ ﻳﻔﹶﺮﻗﹸﻮﻥﹶ ﹺﺑﻪ ﺑﲔ ﺍﻟﹾﻤﺮﺀِ
ﻭﺯﻭ ﹺﺟﻪ(3) {
-4ﻳﻘﺮ ﺍﻹﺳﻼﻡ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺍﻻﲡﺎﻩ ﺇﱃ ﺍﻟﻄﻼﻕ ﻷﺳﺒﺎﺏ ﳝﻜﻦ ﻋﻼﺟﻬﺎ ،ﺃﻭ ﻷﻣﻮﺭ ﳝﻜﻦ ﺍﻥ ﺗﺘﻐﲑ ﰱ
ﺍﳌﺴﺘﻘﺒﻞ ،ﺃﻭ ﻻ ﲢﻮﻝ ﺑﻄﺒﻌﻬﺎ ﺩﻭﻥ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻋﻠﻰ ﻭﺟﻪ ﻣﺎ ،ﻭﺣﱴ ﺍﻷﻣﻮﺭ ﺍﻟﱴ ﺗﺘﻌﻠﻖ ﺑﻌﺎﻃﻔﺔ
ﺍﻟﺰﻭﺝ ﳓﻮ ﺯﻭﺟﺘﻪ ﺃﻭ ﺑﻜﺮﺍﻫﺘﻪ ﻟﺒﻌﺾ ﺃﺣﻮﺍﳍﺎ ﻻ ﻳﻌﺪﻫﺎ ﺍﻹﺳﻼﻡ ﻣﻦ ﻣﱪﺭﺍﺕ ﺍﻟﻄﻼﻕ ،ﻓﺎﻹﺳﻼﻡ ﻳﺮﻯ ﺃﻧﻪ ﻻ
ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻔﻜﺮ ﺍﻷﺯﻭﺍﺝ ﰱ ﺍﻟﻄﻼﻕ ﺮﺩ ﺗﻐﻴﲑ ﻋﺎﻃﻔﺘﻬﻢ ﳓﻮ ﺯﻭﺟﺎﻢ ،ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻃﻒ ﻣﺘﻘﻠﺒﺔ
ﻭﻣﺘﻐﲑﺓ ،ﻭﻻ ﻳﺼﺢ ﺃﻥ ﺗﺒﲎ ﻋﻠﻴﻬﺎ ﺃﻣﻮﺭ ﺧﻄﲑﺓ ﺗﺘﻌﻠﻖ ﺑﻜﻴﺎﻥ ﺍﻷﺳﺮﺓ ،ﻭﺑﻐﻴﺾ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻴﻮﻡ ﻗﺪ ﻳﺼﺒﺢ
ﺣﺒﻴﺒﻪ ﻳﻮﻣﺎ ﻣﺎ ،ﻭﺍﻟﺰﻭﺝ ﻋﻦ ﻛﺮﻩ ﻣﻦ ﺍﻣﺮﺃﺗﻪ ﺧﻠﻘﺎ ﻓﻘﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺧﻠﻖ ﺁﺧﺮ ﻳﺮﺿﻴﻪ ﻭﰱ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﷲ
ﷲ ﻓﻴﻪ ﺧﻴﺮﺍﹰ ﻛﹶﺜﲑﺍﹰ {
ﺗﻌﺎﱃ } :ﻭﻋﺎﺷﺮﻭﻫﻦ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ ﻓﹶﺈﻥﹾ ﻛﹶﺮﹺﻫﺘﻤﻮﻫﻦ ﻓﹶﻌﺴﻰ ﺃﹶﻥﹾ ﺗﻜﹾﺮﻫﻮﺍﹾ ﺷﻴﺌﺎﹰ ﻭﻳﺠﻌﻞﹶ ﺍ ُ
) ،(4ﻭﻳﻘﻮﻝ ) ":(rﻻ ﻳ ﹾﻔﺮﹺﻙ ) (5ﻣﺆﻣﻦ ﻣﺆﻣﻨﺔ ﺇﻥ ﻛﺮﻩ ﻣﻨﻬﺎ ﺧﻠﻘﺎ ﺭﺿﻰ ﻣﻨﻬﺎ ﺁﺧﺮ ")(6
-5ﻳﺄﻣﺮ ﺍﻹﺳﻼﻡ ﺍﻟﺰﻭﺟﲔ ﻋﻨﺪﻣﺎ ﳛﺪﺙ ﺑﻴﻨﻬﻤﺎ ﺷﻘﺎﻕ ﺃﻭ ﻧﻔﻮﺭ ﺃﻥ ﻳﻌﻤﻼ ﻋﻠﻰ ﺇﺯﺍﻟﺘﻪ ﺑﺈﺛﺎﺭﺓ ﺩﻭﺍﻋﻰ ﺍﻟﺮﲪﺔ
ﺖ ﻣﻦ ﺑﻌﻠﻬﺎ ﻧﺸﻮﺯﺍﹰ ﺃﹶﻭ ﺇﹺﻋﺮﺍﺿﺎﹰ ﻓﹶﻼﹶ ﺟﹺﻨﺎﺡ ﻋﻠﹶﻴﻬﹺﻤﺎ ﺃﹶﻥﹾ
ﻭﺍﻟﻮﺋﺎﻡ ﻭﰱ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭﺇﹺﻥﹾ ﺍﻣﺮﺃﹶﺓ ﺧﺎﻓﹶ
ﻳﺼﻠﺤﺎ ﺑﻴﻨﻬﻤﺎ ﺻﻠﹾﺤﺎﹰ ﻭﺍﻟﺼ ﹾﻠ ﺢ ﺧﻴﺮ(7) {
-6ﻳﻮﺟﺐ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺰﻭﺟﲔ ﺇﺫﺍ ﱂ ﻳﺴﺘﻄﻴﻌﺎ ﺃﻥ ﻳﺼﻠﺤﺎ ﻣﺎ ﺑﲔ ﻧﻔﺴﻴﻬﻤﺎ ﺃﻥ ﻳﻌﺮﺿﺎ ﺃﻣﺮﳘﺎ ﻋﻠﻰ
ﳎﻠﺲ ﻋﺎﺋﻠﻰ ﳜﺘﺎﺭ ﺍﻟﺰﻭﺝ ﻣﻦ ﺃﻫﻠﻪ ﻭﺍﺣﺪﺍ ﳝﺜﻠﻪ ،ﻭﲣﺘﺎﺭ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﺃﻫﻠﻬﺎ ﻭﺍﺣﺪﺍ ﳝﺜﻠﻬﺎ ،ﻭﳚﺘﻤﻌﺎﻥ
) (1ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺍﻵﻳﺔ .21 /
) (2ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰱ ﺻﺤﻴﺤﻪ ﻛﺘﺎﺏ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺃﺣﻜﺎﻣﻬﻢ ﺑﺎﺏ ﲢﺮﺵ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺑﻌﺜﻪ ﺳﺮﺍﻳﺎﻩ ﻟﻔﺘﻨﺔ ﺍﻟﻨﺎﺱ
ﺟـ 4ﺹ 2167ﺡ).(2813
) (3ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .102 /
) (4ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .19
) (5ﻓﹶ ﹺﺮﻙ – ﻓﺮﻛﺎ :ﻛﺮﻩ ﻭﺃﺑﻐﺾ ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﺴﺘﻌﻤﻞ ﰱ ﺑﻐﻀﻪ ﺍﻟﺰﻭﺟﲔ ﻓﻬﻮ ﻭﻫﻰ ﻓﺎﺭﻙ ) ﺍﳌﻌﺠﻢ ﺍﻟﻮﺟﻴﺰ – ﳎﻤﻊ ﺍﻟﻠﻐـﺔ
ﺍﻟﻌﺮﺑﻴﺔ ﺹ 469ﻣﺎﺩﺓ ﻓﹶ ﺮﻙ.(
) (6ﺍﻧﻈﺮ ﺍﻷﺳﺮﺓ ﺍﳌﺜﻠﻰ ﰱ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺹ 250ﻭﻣﺎ ﺑﻌﺪﻫﺎ ،ﻭﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺹ 123ﻭﻣـﺎ
ﺑﻌﺪﻫﺎ.
) (7ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .128 /
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻛﻤﺤﻜﻤﺔ ﻋﺎﺋﻠﻴﺔ ﻳﻨﻈﺮﺍﻥ ﰱ ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﻭﻋﻮﺍﻣﻠﻪ ،ﻭﳛﺎﻭﻻﻥ ﺇﺻﻼﺡ ﺍﻷﻣﻮﺭ ﺑﻴﻨﻬﻤﺎ ﲟﺎ ﻳﺴﺘﻄﻴﻌﺎﻥ ،ﻭﻻ
ﺭﻳﺐ ﰱ ﺃﻥ ﻛﻼ ﻣﻦ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺇﺫﺍ ﻛﺎﻧﺎ ﺭﺍﻏﺒﲔ ﰱ ﺇﺎﺀ ﺍﳋﻼﻑ ،ﻭﻋﻮﺩﺓ ﺍﳌﻴﺎﻩ ﺇﱃ ﳎﺎﺭﻳﻬﺎ ،ﻓﺈﻥ
ﺍﳊﻜﻤﲔ ﺳﻴﻨﺠﺤﺎﻥ ﰱ ﻣﻬﻤﺘﻬﻤﺎ ،ﻭﻫﺬﺍ ﻣﺎ ﲢﺪﺙ ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻘﻮﻟﻪَ} :ﺇﹺﻥﹾ ﺧ ﹾﻔﺘﻢ ﺷﻘﹶﺎﻕ ﺑﻴﻨﹺﻬﹺﻤﺎ
ﷲ ﺑﻴﻨﻬﻤﺎ { )(1
ﻓﹶﺎﺑﻌﺜﹸﻮﺍﹾ ﺣﻜﹶﻤﺎﹰ ﻣﻦ ﺃﹶﻫﻠﻪ ﻭﺣﻜﹶﻤﺎﹰ ﻣﻦ ﺃﹶﻫﻠﻬﺎ ﺇﹺﻥﹾ ﻳﺮﹺﻳﺪﺍ ﺇﺻﻼﹶﺣﺎﹶ ﻳﻮﻓﱢﻖ ﺍ ُ
ﻓﺈﺫﺍ ﺍﺳﺘﺤﻜﻢ ﺍﻟﻨﻔﻮﺭ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ،ﻭﱂ ﺗﻨﺠﺢ ﻛﻞ ﻭﺳﺎﺋﻞ ﺍﻹﺻﻼﺡ ﻭﳏﺎﻭﻻﺕ ﺍﳌﺼﻠﺤﲔ ﰱ ﺍﻟﺘﻮﻓﻴﻖ
ﺑﻴﻨﻬﻤﺎ ،ﻓﺈﻥ ﺍﻟﻄﻼﻕ ﻭﻫﻮ ﺍﻟﺪﻭﺍﺀ ﺍﳌﺮ ﺍﻟﺬﻯ ﻻ ﺩﺍﺀ ﻏﲑﻩ ،ﻭﳍﺬﺍ ﻗﻴﻞ :ﺇﻥ ﱂ ﻳﻜﻦ ﻭﻓﺎﻕ ﻓﻔﺮﺍﻕ ﻭﻗﺎﻝ ﺍﻟﻘﺮﺁﻥ:
ﷲ ﻭﺍﺳﻌﺎﹰ ﺣﻜﻴﻤﺎﹰ { )(2
ﷲ ﻛﹸﻼﹰ ﻣﻦ ﺳﻌﺘﻪ ﻭﻛﹶﺎﻥﹶ ﺍ ُ
}ﻭﺇﻥﹾ ﻳﺘﻔﹶﺮﻗﹶﺎ ﻳﻐﻦﹺ ﺍ ُ
ﻭﻣﺎ ﺷﺮﻋﻪ ﺍﻹﺳﻼﻡ ﻫﻨﺎ ﻫﻮ ﺍﻟﺬﻯ ﻳﻔﺮﺿﻪ ﺍﻟﻌﻘﻞ ﻭﺍﳊﻜﻤﺔ ﻭﺍﳌﺼﻠﺤﺔ ،ﻓﺈﻥ ﺃﺑﻌﺪ ﺍﻷﻣﻮﺭ ﻋﻦ ﺍﳌﻨﻄﻖ
ﻭﺍﻟﻔﻄﺮﺓ ،ﺃﻥ ﺗﻔﺮﺽ ﺷﺮﻛﺔ ﻣﺆﺑﺪﺓ ﻋﻠﻰ ﺷﺮﻛﲔ ،ﻻ ﻳﺮﺗﺎﺡ ﺃﺣﺪﳘﺎ ﻟﻸﺧﺮ ﻭﻻ ﻳﺜﻖ ﺑﻪ.
ﺇﻥ ﻓﺮﺽ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺑﺴﻠﻄﺎﻥ ﺍﻟﻘﺎﻧﻮﻥ ﻋﻘﻮﺑﺔ ﻗﺎﺳﻴﺔ ،ﻻ ﻳﺴﺘﺤﻘﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﲜﺮﳝﺔ ﻛﺒﲑﺓ ،ﺇﺎ ﺷﺮ ﻣﻦ
ﺍﻟﺴﺠﻦ ﺍﳌﺆﺑﺪ ،ﺑﻞ ﻫﻰ ﺍﳉﺤﻴﻢ ﺍﻟﺬﻯ ﻻ ﻳﻄﺎﻕ ﻭﻗﺪﳝﺎ ﻗﺎﻝ ﺃﺣﺪ ﺍﳊﻜﻤﺎﺀ ":ﺇﻥ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺒﻼﻳﺎ ﻣﻌﺎﺷﺮﺓ ﻣﻦ
ﻻ ﻳﻮﺍﻓﻘﻚ ﻭﻻ ﻳﻔﺎﺭﻗﻚ "
ﻭﻗﺎﻝ ﺍﳌﺘﻨﱮ ":ﻭﻣﻦ ﻧﻜﺪ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﳊﺮ ﺃﻥ ﻳﺮﻯ
ﻋﺪﻭﺍ ﻟﻪ ﻣﺎ ﻣﻦ ﺻﺪﺍﻗﺘﻪ ﺑﺪ
ﻭﺇﺫﺍ ﻗﻴﻞ ﻫﺬﺍ ﰱ ﺍﻟﺼﺎﺣﺐ ﺍﻟﺬﻯ ﻳﻠﻘﺎﻩ ﺍﻹﻧﺴﺎﻥ ﺃﻳﺎﻣﺎ ﰱ ﺍﻷﺳﺒﻮﻉ ﺃﻭ ﺳﺎﻋﺎﺕ ﰱ ﺍﻟﻴﻮﻡ ،ﻓﻜﻴﻒ ﺑﺎﻟﺰﻭﺟﺔ
ﺍﻟﱴ ﻫﻰ ﻗﻌﻴﺪﺓ ﺑﻴﺘﻪ ﻭﺻﺎﺣﺒﺔ ﺟﻨﺒﻪ ﻭﺷﺮﻳﻜﺔ ﻋﻤﺮﻩ؟ )(3
ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺍﻹﺳﻼﻡ ﱂ ﻳﻐﻤﺾ ﻋﻴﻨﻴﻪ – ﻭﻫﻮ ﳛﺘﻢ ﺃﻥ ﻳﻜﻮﻥ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻣﺆﺑﺪﺍﹰ – ﻋﻦ ﻃﺒﺎﺋﻊ ﺍﻟﻨﺎﺱ
ﻭﲡﺎﺭﺏ ﺍﻷﻣﻢ(4).
) (1ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .35 /
) (2ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ .130 /
) (3ﻣﻼﻣﺢ ﺍﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺹ .343 ،342
) (4ﻭﻫﺬﺍ ﻣﺎ ﺃﺩﺭﻛﺘﻪ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﺣﻴﺚ ﺃﺧﺬﺕ ﺃﻭﺭﺑﺎ ﺍﻟﻴﻮﻡ ﻣﺎ ﻋﺎﺑﺘﻪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺑﺎﻷﻣﺲ ،ﻓﻘﺪ ﻧﺸﺮﺕ ﳎﻠـﺔ
"ﺍﻷﺳﺒﻮﻉ ﺍﻟﻌﺮﰉ" ﺍﻟﻌﺪﺩ 681ﺹ :65ﺑﺪﺃﺕ ﺻﻨﺎﻋﺔ ﺍﻟﺘﻬﻨﺌﺔ ﺍﳌﺨﺘﻠﻔﺔ ﺗﺘﺠﻪ ﺇﱃ ﻗﻀﺎﻳﺎ ﺍﻟﻄﻼﻕ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﻣـﺮﺍﹰ ﻭﺍﻗﻌـﺎﹰ،
ﻓﻈﻬﺮﺕ ﰱ ﺑﻌﺾ ﺃﺳﻮﺍﻕ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﺑﻄﺎﻗﺎﺕ ﳐﺼﺼﺔ ﻟﻸﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﺃﻮﺍ ﻋﻼﻗﺎﻢ ﺍﻟﺰﻭﺟﻴﺔ ،ﻭﻗﺪ ﺣﻮﺕ ﺑﻌـﺾ
ﻫﺬﻩ ﺍﻟﺒﻄﺎﻗﺎﺕ ﻋﺒﺎﺭﺍﺕ ﻣﺜﻞ " ﺎﻧﻴﻨﺎ ﻟﻄﻼﻗﻜﻢ " " ﻭﻣﺎ ﺃﲨﻞ ﻣﺎ ﺻﻨﻌﺘﻢ ﺣﻈﺎ ﺳﻌﻴﺪﺍ " ﻛﻤﺎ ﺃﻥ ﰱ ﺍﻷﺳﻮﺍﻕ ﺃﻳﻀﺎ ﺑﻄﺎﻗﺎﺕ
ﻣﺰﺩﻭﺟﺔ ﻣﺘﻮﺟﺔ ﺑﻜﻠﻤﺔ " ﺍﻧﻘﺴﺎﻡ " ﻭﻫﻰ ﺧﺎﺻﺔ ﺑﺎﻷﺯﻭﺍﺝ ﺍﳌﻄﻠﻘﲔ ﲝﻴﺚ ﻳﻜﺘﺐ ﺍﻟﺰﻭﺝ ﺍﳌﻄﻠﻖ ﺍﲰﻪ ﻭﻋﻨﻮﺍﻧﻪ ﻭﺭﻗﻢ ﻫﺎﺗﻔﻪ
ﻋﻠﻰ ﺟﻬﺔ ﻭﺗﻜﺘﺐ ﺍﻟﺰﻭﺟﺔ ﺍﳌﻄﻠﻘﺔ ﻛﻞ ﺫﻟﻚ ﻋﻠﻰ ﺍﳉﻬﺔ ﺍﻷﺧﺮﻯ.
ﻭﻳﻜﻔﻰ ﺃﻥ ﻧﻌﻠﻢ ﻫﻨﺎ ﺃﻥ ﺇﻳﻄﺎﻟﻴﺎ – ﻭﻫﻰ ﺁﺧﺮ ﺍﻟﺪﻭﻝ ﺍﻟﱴ ﺃﺑﺎﺣﺖ ﺍﻟﻄﻼﻕ ﺣﻴﺚ ﺃﺑﺎﺣﺘﻪ ﰱ – 1971ﻣﺎ ﺇﻥ ﺃﻗﺮ ﺍﻟﻄﻼﻕ
ﻓﻴﻬﺎ ﺣﱴ ﻗﺪﻡ ﻋﻠﻰ ﺍﶈﺎﻛﻢ ﺃﻛﺜﺮ ﻣﻦ ﻣﻠﻴﻮﻥ ﻃﻠﺐ ﻃﻼﻕ ،ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺼﻮﺭ ﺣﻴﺎﺓ ﻣﻠﻴﻮﻥ ﺃﺳﺮﺓ ﻛﺎﻧﺖ ﺗﻌﻴﺶ ﺣﻴﺎﺓ ﺍﻟﺸﻘﺎﺀ
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﺇﻻ ﻓﻤﺎﺫﺍ ﻳﺼﻨﻊ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﺻﺎﺩﻑ ﺯﻭﺟﺔ ﺧﺮﻗﺎﺀ ﲪﻘﺎﺀ ،ﻻ ﺗﺮﻋﻰ ﻟﻌﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻋﻬﺪﺍ ﻭﻻ ﺣﺮﻣﺔ ،ﻭﻻ
ﻳﺼﺪﺭ ﻋﻨﻬﺎ ﻟﺰﻭﺟﻬﺎ ﺇﻻ ﻣﺎ ﻳﻜﺪﺭ ﺍﻟﻌﻴﺶ ﻭﻳﺮﻫﻖ ﺍﻟﻌﺼﺐ؟ ﻭﻣﺎﺫﺍ ﺗﺼﻨﻊ ﻫﻰ ﺇﺫﺍ ﺻﺎﺩﻓﺘﻪ ﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ؟
ﻣﺎﺫﺍ ﻳﺼﻨﻊ ﺯﻭﺝ ﺍﻨﻮﻧﺔ ﺃﻭ ﺍﳌﺮﻳﻀﺔ ﻣﺮﺿﺎ ﻻ ﻳﱪﺃ؟ ﻭﻣﺎﺫﺍ ﺗﺼﻨﻊ ﻫﻰ ﺇﺫﺍ ﻭﺟﺪﺗﻪ ﻋﻠﻰ ﺫﻟﻚ؟ ﻭﻣﺎﺫﺍ ﳛﺪﺙ ﻟﻮ
ﺗﻨﺎﻓﺮ ﻃﺒﺎﻉ ﺍﻟﺰﻭﺟﲔ ﻛﻞ ﺍﻟﺘﻨﺎﻓﺮ ،ﺃﻭ ﻳﻠﻘﻰ ﰱ ﻧﻔﺲ ﺃﺣﺪﳘﺎ ﺃﻭ ﻛﻠﻴﻬﻤﺎ ﻛﺮﺍﻫﻴﺔ ﺷﺪﻳﺪﺓ ﻟﻶﺧﺮ ﻭﺗﻌﺠﺰ ﲨﻴﻊ
ﺍﻟﻮﺳﺎﺋﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻦ ﻋﻼﺝ ﻫﺬﺍ ﺍﳊﺎﻝ؟ ،ﻭﻫﻞ ﻳﺼﲑ ﺍﻟﺒﻴﺖ ﺑﻴﺘﺎﹰ ﻭﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﻛﻼﳘﺎ ﻳﻜﺮﻩ ﺍﻵﺧﺮ؟
ﺃﻭﻟﻴﺲ ﻫﺬﺍ ﻳﺆﺩﻯ ﺇﱃ ﺍﳉﺮﳝﺔ؟ ﻳﺘﺨﺬ ﺍﻟﺰﻭﺝ ﻋﺸﻴﻘﺔ ﻳﻠﱮ ﻣﻌﻬﺎ ﺩﻭﺍﻓﻊ ﺍﳉﻨﺲ ،ﻭﺍﻟﺰﻭﺟﺔ ﺍﳌﻨﺒﻮﺫﺓ ﺗﺘﺨﺬ ﻧﻔﺲ
ﺍﻟﻄﺮﻳﻖ ،ﻭﻫﻞ ﻳﻨﻔﻊ ﺍﻷﻃﻔﺎﻝ ﻣﺜﻞ ﻫﺬﺍ ﺍﳉﻮ ﺍﻟﻜﺎﰉ ﺍﳌﻠﺒﺪ ﺑﺎﻟﻐﻴﻮﻡ؟ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺂﺳﻰ ﺍﻟﱴ ﺗﻌﺮﻓﻬﺎ ﺟﻴﺪﺍﹰ
ﺍﻟﺪﻭﻝ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ ﺍﻟﱴ ﱂ ﺗﺄﺧﺬ ﲟﺒﺪﺃ ﺇﺑﺎﺣﺔ ﺍﻟﻄﻼﻕ )(1
ﻭﻣﻊ ﻫﺬﺍ ﻛﻠﻪ ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﺣﲔ ﺃﺑﺎﺡ ﺍﻟﻄﻼﻕ ﱂ ﳚﻌﻠﻪ ﳎﺮﺩ ﻛﻠﻤﺔ ﻳﻠﻘﻴﻬﺎ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﻓﺘﺤﺮﻡ ﻋﻠﻴﻪ
ﲢﺮﳝﺎﹰ ﺃﺑﺪﻳﺎﹰ ﻻ ﺭﺟﻌﺔ ﻓﻴﻪ ﻭﻻ ﺍﻟﺘﺌﺎﻣﺎﹰ ) ،(2ﻭﺇﳕﺎ ﺳﻠﻚ ﺍﻹﺳﻼﻡ ﻣﺴﻠﻜﺎﹰ ﻳﻘﻴﻪ ﺷﺮ ﺍﻟﻌﺠﻠﺔ ﻭﺍﻟﺘﺴﺮﻉ ﺣﻔﺎﻇﺎﹰ
ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ.
ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱴ ﺳﻠﻜﻬﺎ ﺍﻹﺳﻼﻡ ﰱ ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ:
-1ﺭﺗﺐ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺘﲔ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻧﺘﺎﺋﺞ ﺧﻄﲑﺓ ،ﻭﺃﻟﻘﻰ ﺑﺴﺒﺒﻪ ﻋﻠﻰ ﻛﺎﻫﻞ
ﺍﻟﺰﻭﺝ ﺃﻋﺒﺎﺀ ﺛﻘﻴﻠﺔ )" (3ﻭﻣﻦ ﺷﺄﻥ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻷﻋﺒﺎﺀ ﺃﻥ ﲢﻤﻞ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺿﺒﻂ ﺍﻟﻨﻔﺲ ﻭﺗﺪﺑﺮ ﺍﻷﻣﺮ
ﻗﺒﻞ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﻄﻼﻕ )(1
ﻭﺍﻟﻨﻜﺪ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﻳﻔﺮ ﻣﻨﻬﺎ ﺍﻟﺰﻭﺟﺎﻥ ﺇﱃ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻷﺛﻴﻤﺔ ﻟﻴﻘﻮﻡ ﺑﺬﻟﻚ ﻧﻈﺎﻡ ﻏﲑ ﺷﺮﻋﻰ ﻫﻮ ﻧﻈﺎﻡ "ﺍﳋﻠﻴﻼﺕ ﺍﻟـﺬﻯ
ﺗﻌﺎﱏ ﻣﻨﻪ ﺍﺘﻤﻌﺎﺕ ﺍﻷﻭﺭﺑﻴﺔ ﺍﻟﻴﻮﻡ) .ﺍﻧﻈﺮ ﺍﻷﺳﺮﺓ :ﺃﺣﻜﺎﻣﻬﺎ ﰱ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺹ 233 ،232ﻧﻘﻼﹰ ﻋﻦ ﺍﻹﺳﻼﻡ ﰱ
ﻗﻔﺺ ﺍﻻﺎﻡ ﺩ /ﳏﻤﺪ ﻋﻠﻰ ﳏﺠﻮﺏ ﺹ 340ﺑﺪﻭﻥ ﺑﻴﺎﻧﺎﺕ (.
) (1ﺍﻧﻈﺮ ﺷﺒﻬﺎﺕ ﺣﻮﻝ ﺍﻹﺳﻼﻡ /ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﻗﻄﺐ ﺹ 132ﻥ ﺍﻹﺳﻼﻡ ﻋﻘﻴﺪﺓ ﻭﺷﺮﻳﻌﺔ ﺍﻟﺸﻴﺦ /ﳏﻤﻮﺩ ﺷـﻠﺘﻮﺕ
ﺹ ،173ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺍﳌﻌﺎﺻﺮﺓ /ﺍﻟﺒﻬﻰ ﺍﳋﻮﱃ ﺹ.122 ،121
) (2ﻭﻫﺬﺍ ﲞﻼﻑ ﻣﺎ ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﻷﺩﻳﺎﻥ ﺍﻷﺧﺮﻯ – ﻓﻠﻠﺮﺟﻞ ﺣﻖ ﻃﻼﻕ ﺯﻭﺟﺘﻪ ﻣﱴ ﺷﺎﺀ ﻭﻷﻯ ﺳﺒﺐ ﻛﺎﻥ ،ﺟـﺎﺀ ﰱ
ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ " ﻭﺇﺫﺍ ﺃﺧﺬ ﺭﺟﻞ ﺍﻣﺮﺃﺓ ﻭﺗﺰﻭﺝ ﺎ ،ﻓﻐﻦ ﱂ ﲡﺪ ﻧﻌﻤﺔ ﰱ ﻋﻴﻨﻴﻪ ﻷﻧﻪ ﻭﺟﺪ ﻓﻴﻬﺎ ﻋﻴﺐ ﺷﺊ ﻭﻛﺘﺐ ﳍﺎ ﻛﺘﺎﺏ
ﻃﻼﻕ ﻭﺩﻓﻌﻪ ﺇﱃ ﻳﺪﻫﺎ ﻭﺃﻃﻠﻘﻬﺎ ﻣﻦ ﺑﻴﺘﻪ ،ﻭﻣﱴ ﺧﺮﺟﺖ ﻣﻦ ﺑﻴﺘﻪ ﺫﻫﺒﺖ ﻭﺻﺎﺭﺕ ﻟﺮﺟﻞ ﺁﺧﺮ " )ﺳﻔﺮ ﺍﻟﺘﺜﻨﻴﺔ ﺍﻹﺻـﺤﺎﺡ
24ﺹ .(3 - 1
) (3ﺃﻭﺟﺒﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺇﺫﺍ ﻃﻠﻖ ﺯﻭﺟﺘﻪ ﺃﻥ ﻳﻮﻓﻴﻬﺎ ﻣﺆﺟﻞ ﺻﺪﺍﻗﻬﺎ ،ﻭﻳﻘﻮﻡ ﺑﻨﻔﻘﺘـﻬﺎ ﻣـﻦ ﻣﺄﻛـﻞ
ﻭﻣﺸﺮﺏ ﻭﻣﻠﺒﺲ ﻭﻣﺴﻜﻦ ﻣﺎ ﺩﺍﻣﺖ ﰱ ﺍﻟﻌﺪﺓ ،ﻭﺗﻜﻮﻥ ﺣﻀﺎﻧﺔ ﺃﻭﻻﺩﻫﺎ ﺍﻟﺼﻐﺎﺭ ﳍﺎ ﻭﻟﻘﺮﻳﺒﺎﺎ ﻣﻦ ﺑﻌﺪﻫﺎ ﺣﱴ ﻳﻜـﱪﻭﺍ،
ﻭﻳﻘﻮﻡ ﺑﻨﻔﻘﺔ ﺃﻭﻻﺩﻫﺎ ﻭﺃﺟﻮﺭ ﺣﻀﺎﻧﺘﻬﻢ ﻭﺭﺿﺎﻋﺘﻬﻢ ﰱ ﻣﺮﺣﻠﺔ ﺍﻟﺮﺿﺎﻋﺔ ،ﺣﱴ ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻷﻡ ﻧﻔﺴﻬﺎ ﻫﻰ ﺍﻟﱴ ﺗﻘﻮﻡ ﺑﺬﻟﻚ
ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻓﹼﺈﹺ ﹾﻥ ﺃﹶ ﺭﺿ ﻌﻦ ﻟﹶ ﹸﻜ ﻢ ﻓﹼﺂﺗﻮ ﻫﻦ ﹸﺃﺟﻮﺭ ﻫﻦ) { ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻵﻳﺔ ) ( 6 /ﺍﻧﻈﺮ ﻓﺘﺎﻭﻯ ﻣﻌﺎﺻـﺮﺓ ﺩ /ﻳﻮﺳـﻒ
ﺍﻟﻘﺮﺿﺎﻭﻯ ﺹ.( 363 ،362
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
-2ﻳﻘﺮﺭ ﺍﻹﺳﻼﻡ ﺃﻥ ﺍﻟﻄﻼﻕ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻜﻮﻥ ﰱ ﻃﻬﺮ ﱂ ﳛﺪﺙ ﰱ ﺃﺛﻨﺎﺋﻪ ﺍﺗﺼﺎﻝ ﺑﲔ ﺍﻟﺰﻭﺟﲔ.
ﻭﺇﳕﺎ ﻗﺮﺭ ﺍﻹﺳﻼﻡ ﺫﻟﻚ ﻷﻥ " ﺍﻟﻄﻬﺮ ﻫﻮ ﻓﺘﺮﺓ ﻛﻤﺎﻝ ﺍﻟﺮﻏﺒﺔ ﰱ ﺍﳌﺮﺃﺓ ،ﻭﺍﻟﺮﺟﻞ ﻻ ﻳﻘﺪﻡ ﻋﻠﻰ ﻃﻼﻕ ﺍﻣﺮﺃﺗﻪ
ﰱ ﻛﻤﺎﻝ ﺭﻏﺒﺘﻪ ﻓﻴﻬﺎ ﺇﻻ ﻟﺸﺪﺓ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻔﺮﻗﺔ ﻓﻔﻰ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﻴﺎﻡ ﺣﺎﻟﺔ ﺧﻄﲑﺓ ﺗﺴﺘﺪﻋﻰ ﺍﻟﻄﻼﻕ،
ﻭﰱ ﻫـﺬﺍ ﻳﻘـﻮﻝ ﺍﷲ ﺗﻌـﺎﱃ } :ﻳـﺎ ﺃﹶﻳـﻬﺎ ﺍﻟﻨﺒﹺﻰ ﺇﹺﺫﹶﺍ ﻃﹶﻠﱠﻘﹾﺘﻢ ﺍﻟﻨﺴﺎﺀَ ﻓﹶﻄﹶﻠﱢﻘﹸﻮﻫﻦ ﻟﻌﺪﺗﻬﹺﻦ(3) (2) {
ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺳﻴﺪ ﻗﻄﺐ ﰱ ﺗﻔﺴﲑﻩ ﳍﺬﻩ ﺍﻵﻳﺔ :ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺒﲔ ﺃﻥ ﻫﻨﺎﻙ ﻭﻗﺘﺎﹰ ﻣﻌﻴﻨﺎ ﻹﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ،ﻭﺃﻧﻪ
ﻟﻴﺲ ﻟﻠﺰﻭﺝ ﺃﻥ ﻳﻄﻠﻖ ﺣﻴﺜﻤﺎ ﺷﺎﺀ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻣﺮﺃﺗﻪ ﰱ ﺣﺎﻟﺔ ﻃﻬﺮ ﻣﻦ ﺣﻴﺾ ،ﻭﱂ ﻳﻘﻊ ﺑﻴﻨﻬﻤﺎ ﰱ ﻫﺬﺍ
ﺍﻟﻄﻬﺮ ﻭﻁﺀ ..ﻭﺍﳊﻜﻤﺔ ﰱ ﺫﻟﻚ ﺍﻟﺘﻮﻗﻴﺖ ﻫﻰ ﺇﺭﺟﺎﺀ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﻓﺘﺮﺓ ﺑﻌﺪ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱴ ﺗﺘﺠﻪ ﻓﻴﻬﺎ ﺍﻟﻨﻔﺲ
ﻟﻠﻄﻼﻕ ،ﻭﻗﺪ ﺗﺴﻜﻦ ﺍﻟﻔﻮﺭﺓ ﺇﻥ ﻛﺎﻧﺖ ﻃﺎﺭﺋﺔ ﻭﺗﻌﻮﺩ ﺍﻟﻨﻔﻮﺱ ﺇﱃ ﺍﻟﻮﺋﺎﻡ ،ﻛﻤﺎ ﺃﻥ ﻓﻴﻪ ﺗﺄﻛﺪﺍﹰ ﻣﻦ ﺍﳊﻤﻞ ﺃﻭ
ﻋﺪﻣﻪ ﻗﺒﻞ ﺍﻟﻄﻼﻕ … ﻭﻫﺬﻩ ﺃﻭﻝ ﳏﺎﻭﻟﺔ ﻟﺮﺃﺏ ﺍﻟﺼﺪﻉ ﰱ ﺑﻨﺎﺀ ﺍﻷﺳﺮﺓ ﻭﳏﺎﻭﻟﺔ ﺩﻓﻊ ﺍﳌﻌﻮﻝ ﻋﻦ ﺫﻟﻚ
ﺍﻟﺒﻨﺎﺀ.
ﻭﻟﻴﺲ ﻣﻌﲎ ﻫﺬﺍ ﺍﻥ ﺍﻟﻄﻼﻕ ﻻ ﻳﻘﻊ ﺇﻻ ﰱ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ – ﻓﺘﺮﺓ ﺍﻟﻄﻬﺮ – ﺇﳕﺎ ﻳﻘﻊ ﺣﻴﺜﻤﺎ ﻃﻠﻖ ) (4ﻭﻟﻜﻨﻪ
ﻳﻜﻮﻥ ﻣﻜﺮﻭﻫﺎﹰ ﻣﻦ ﺍﷲ ،ﻣﻐﻀﻮﺑﺎﹰ ﻋﻠﻴﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ) (rﻭﻫﺬﺍ ﺍﳊﻜﻢ ﻳﻜﻔﻰ ﰱ ﺿﻤﲑ ﺍﳌﺆﻣﻦ ﻟﻴﻤﺴﻚ
ﺑﻪ ﺣﱴ ﻳﺄﺗﻰ ﺍﻷﺟﻞ ،ﻓﻴﻘﻀﻰ ﺍﷲ ﻣﺎ ﻳﺮﻳﺪ ﰱ ﻫﺬﻩ ﺍﳌﺴﺎﻟﺔ ) (5ﰒ ﺇﻥ ﻫﺬﻩ ﺍﻟﻄﻠﻘﺔ ﺍﻟﱴ ﺃﻟﻘﺎﻫﺎ ﺍﻟﺰﻭﺝ ﺗﻌﺘﱪ
ﻃﻠﻘﺔ ﺭﺟﻌﻴﺔ ﻓﻠﻪ ﺃﻥ ﻳﺮﺍﺟﻊ ﺯﻭﺟﺘﻪ ﰱ ﺃﺛﻨﺎﺀ ﻋﺪﺎ ،ﻭﺍﻟﻌﺪﺓ ﺗﺴﺘﻐﺮﻕ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﺗﺒﻠﻎ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﺃﻯ ﳓﻮ
ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻟﻐﲑ ﺍﳊﺎﻣﻞ ،ﻭﺗﺴﺘﻐﺮﻕ ﻣﺪﺓ ﺍﳊﻤﻞ ﻛﻠﻬﺎ ﻟﻠﺤﺎﻣﻞ ،ﻓﺎﻹﺳﻼﻡ ﻗﺪ ﺃﻋﻄﻰ ﺍﳌﻄﻠﻖ ﺣﱴ ﺑﻌﺪ ﺍﻟﻄﻼﻕ
ﻓﺮﺻﺔ ﻃﻮﻳﻠﺔ ﻟﲑﺍﺟﻊ ﻓﻴﻬﺎ ﻧﻔﺴﻪ ﻭﻳﺮﺩ ﰱ ﺃﺛﻨﺎﺋﻬﺎ ﺯﻭﺟﺘﻪ ﺇﻟﻴﻪ ﺇﻥ ﻛﺎﻥ ﰒ ﺳﺒﻴﻞ ﻟﻺﺑﻘﺎﺀ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ،
ﻭﻟﺘﺴﻬﻴﻞ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻳﻘﺮﺭ ﺍﻹﺳﻼﻡ ﺃﻥ ﻫﺬﻩ ﺍﳌﺮﺍﺟﻌﺔ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺃﻯ ﺇﺟﺮﺍﺀ ،ﻭﺃﺎ ﺗﺘﻢ
ﲟﺠﺮﺩ ﺍﺗﺼﺎﻝ ﺍﻟﺮﺟﻞ ﲟﻄﻠﻘﺘﻪ ﺃﻭ ﺗﻘﺒﻴﻠﻪ ﺇﻳﺎﻫﺎ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ ﻛﻤﺎ ﺗﺘﻢ ﲟﺠﺮﺩ ﻗﻮﻟﻪ" :ﺭﺍﺟﻌﺖ ﺍﻣﺮﺃﺗﻰ" ﺃﻭ
ﻋﺒﺎﺭﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ.
ﻭﻟﻜﻰ ﺗﻜﺜﺮ ﺑﻮﺍﻋﺚ ﺍﳌﺮﺍﺟﻌﺔ ﻭﺩﻭﺍﻋﻰ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺃﻭﺟﺐ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺃﻻ ﳜﺮﺝ
ﺯﻭﺟﺘﻪ ﺍﳌﻄﻠﻘﺔ ﻣﻦ ﻣﱰﻝ ﺍﻟﺰﻭﺟﻴﺔ ﻣﺎ ﺩﺍﻣﺖ ﰱ ﻋﺪﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺒﹺﻰ ﺇﹺﺫﹶﺍ ﻃﹶﻠﱠﻘﹾﺘﻢ ﺍﻟﻨﺴﺎﺀَ
) (1ﺍﻧﻈﺮ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰱ ﺍﻹﺳﻼﻡ ﺩ /ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰱ ﺹ ،126ﻭﺍﻧﻈﺮ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ /
ﳏﻤﺪ ﺧﻠﻒ ﺍﷲ ﺹ 518ﻁ ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ 1962ﻡ.
) (2ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻵﻳﺔ .1 /
) (3ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰱ ﺍﻹﺳﻼﻡ ﺩ /ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰱ ﺹ.127
) (4ﻭﻫﺬﺍ ﻫﻮ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ،ﲞﻼﻑ ﻣﻦ ﻗﺎﻝ :ﺑﻌﺪﻡ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺇﻻ ﰱ ﻓﺘﺮﺓ ﺍﻟﻄﻬﺮ )ﺍﻧﻈﺮ ﻓﻘﻔﻪ ﺍﻟﺴﻨﺔ – ﺍﻟﺴﻴﺪ
ﺳﺎﺑﻖ ﺟـ 2ﺹ.( 405 ،404
) (5ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ/ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﺟـ 6ﺹ.3599
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺨﺮﺟﻦ ﺇﹺﻻﱠ ﺃﹶﻥﹾ ﻳﺄﹾﺗﲔ
ﺨﺮﹺﺟﻮﻫﻦ ﻣﻦ ﺑﻴﻮﺗﻬﹺﻦ ﻭﻻﹶ ﻳ
ﻓﹶﻄﹶﻠﱢﻘﹸﻮﻫﻦ ﻟﻌﺪﺗﻬﹺﻦ ﻭﺃﹶﺣﺼﻮﺍﹾ ﺍﻟﹾﻌﺪﺓﹶ ﻭﺍﹾﺗﻘﹸﻮﺍﹾ ﺍﷲَ ﺭﺑﻜﹸﻢ ﻻﹶ ﺗ
ﹺﺑﻔﹶﺎﺣﺸﺔ ﻣﺒﻴﻨﺔ(2) (1) {
ﻭﻟﻌﻞ ﺍﳊﻜﻤﺔ ﻣﻦ ﺇﺑﻘﺎﺀ ﺍﳌﻄﻠﻘﺔ ﰱ ﺑﻴﺖ ﺍﻟﺰﻭﺝ ﻫﻰ ﺇﺗﺎﺣﺔ ﺍﻟﻔﺮﺻﺔ ﻟﻠﺮﺟﻌﺔ ،ﻭﺍﺳﺘﺜﺎﺭﺓ ﻋﻮﺍﻃﻒ ﺍﳌﻮﺩﺓ
ﻭﺫﻛﺮﻳﺎﺕ ﺍﳊﻴﺎﺓ ﺍﳌﺸﺘﺮﻛﺔ ،ﻭﺣﱴ ﻳﺬﻛﺮﻫﺎ ﺻﺒﺎﺡ ﻣﺴﺎﺀ ﻭﻻ ﺗﻐﻴﺐ ﻋﻦ ﺫﻫﻨﻪ ،ﻭﻳﺮﺍﺟﻊ ﺍﻷﻣﺮ ﰱ ﺍﻟﻐﺪﻭ
ﻭﺍﻟﻌﺸﻰ ﻭﳚﺮﺏ ﻣﺮﺍﺭﺓ ﺍﻟﺒﻌﺪ ﻭﺍﳍﺠﺮﺍﻥ ،ﻭﻳﻌﺎﱏ ﺑﺸﻜﻞ ﻋﻤﻠﻰ ﺍﻵﺛﺎﺭ ﺍﻟﻨﻔﺴﻴﺔ ﺍﳋﻄﲑﺓ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻭﻟﺪﻩ
ﻭﻋﻠﻰ ﺑﻴﺘﻪ ﻭﻋﻠﻰ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺿﻴﻔﺎﺗﻪ ﻭﻓﻘﺪﺍﻧﻪ ﺍﳋﺪﻣﺔ ﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﻴﺪ ﺍﳊﺎﻧﻴﺔ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻌﺬﺑﺔ ﻟﻴﻌﻴﺪ ﻛﻞ
ﺣﺴﺎﺑﺎﺗﻪ ،ﻟﻴﺲ ﺧﻼﻝ ﻳﻮﻡ ﺃﻭ ﺃﺳﺒﻮﻉ ﺃﻭ ﺷﻬﺮ ،ﺑﻞ ﺧﻼﻝ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻋﻠﻰ ﺍﻟﺘﻘﺮﻳﺐ(3).
ﻓﺈﺫﺍ ﺍﻧﺘﻬﺖ ﺍﻟﻌﺪﺓ ﻭﱂ ﻳﺮﺍﺟﻊ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ ،ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﻐﺎﺩﺭ ﺑﻴﺖ ﺍﻟﺰﻭﺟﻴﺔ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺰﻭﺝ ﺇﻋﺎﺩﺎ ﺇﱃ
ﻋﺼﻤﺘﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﻭﻭﺍﻓﻘﺖ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻠﻠﺰﻭﺝ ﺃﻥ ﻳﺮﺍﺟﻌﻬﺎ ) ،(4ﻭﻟﻜﻦ ﲟﻬﺮ ﻭﻋﻘﺪ ﺟﺪﻳﺪﻳﻦ.
ﻓﺈﺫﺍ ﺭﺍﺟﻌﻬﺎ ﺍﻟﺰﻭﺝ ﺇﱃ ﻋﺼﻤﺘﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﰱ ﺃﺛﻨﺎﺀ ﻋﺪﺎ ﺃﻭ ﺗﺰﻭﺟﻬﺎ ﲟﻬﺮ ﻭﻋﻘﺪ ﺟﺪﻳﺪﻳﻦ ﰒ ﺩﺏ
ﺑﻴﻨﻬﻤﺎ ﻣﺎ ﳚﻌﻠﻪ ﻳﻌﺰﻡ ﻟﻠﻄﻼﻕ ﻣﻦ ﺟﺪﻳﺪ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﻠﻚ ﰱ ﻫﺬﻩ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻷﻭﺿﺎﻉ ﻧﻔﺴﻬﺎ
ﺍﻟﱴ ﺷﺮﻋﺖ ﻟﻪ ﰱ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ،ﻭﻳﻌﻄﻴﻪ ﺍﻹﺳﻼﻡ ﰱ ﻫﺬﻩ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻓﺮﺹ ﺍﳌﺮﺍﺟﻌﺔ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺰﻭﺟﺔ ﻣﺎ
ﺃﻋﻄﺎﻫﺎ ﰱ ﺍﳌﺮﺓ ﺍﻷﻭﱃ.
ﻓﺈﺫﺍ ﻣﺎ ﺃﻭﻗﻊ ﺍﻟﺰﻭﺝ ﺍﻟﻄﻼﻕ ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﻠﻰ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﺴﺎﺑﻖ ﺑﻴﺎﺎ ﺩﻝ ﺫﻟﻚ ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺔ ﺍﳊﻴﺎﺓ ﺑﻴﻨﻬﻤﺎ،
ﻭﻋﻠﻰ ﺍﳌﺮﺃﺓ ﰱ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﻥ ﺗﻐﺎﺩﺭ ﻣﱰﻝ ﺍﻟﺰﻭﺝ ،ﻭﺃﻥ ﺗﻌﺘﺪ ﰱ ﺑﻴﺖ ﺃﻫﻠﻬﺎ ،ﻭﻻ ﲢﻞ ﻟﻪ ﺑﻌﺪ ﺣﱴ ﺗﻨﻜﺢ
ﺯﻭﺟﺎﹰ ﻏﲑﻩ ﻧﻜﺎﺣﺎﹰ ﺣﻘﻴﻘﻴﺎﹰ ﰒ ﻳﻔﺎﺭﻗﻬﺎ – ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱏ – ﲟﻮﺕ ﺃﻭ ﻃﻼﻕ ﺻﺤﻴﺢ.
ﻭﻟﻌﻞ ﺍﳊﻜﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ " ﺃﻥ ﺯﻭﺍﺝ ﺍﳌﺮﺃﺓ ﻣﻦ ﺯﻭﺝ ﺁﺧﺮ ،ﰒ ﻋﻮﺩﺎ ﺇﱃ ﺯﻭﺟﻬﺎ ﺍﻷﻭﻝ ﺃﻣﺮ ﺷﺪﻳﺪ
ﺍﻟﻮﻗﻊ ﻋﻠﻰ ﻧﻔﺲ ﻛﻞ ﻣﻦ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻭﻫﻮ ﳑﺎ ﺗﻨﻔﺮ ﻣﻨﻪ ﺍﻟﻨﻔﻮﺱ ﺍﻟﻜﺮﳝﺔ ،ﻓﻜﺎﻥ ﺗﻌﻠﻴﻖ ﺇﺑﺎﺣﺔ ﻋﻮﺩﺎ ﺇﱃ
ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺑﻌﺪ ﺍﻟﻄﻠﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﺑﺂﺧﺮ ﰒ ﻃﻼﻗﻬﺎ ﻣﻨﻪ ﻣﻨﻌﺎﹰ ﰱ ﺍﳊﻘﻴﻘﺔ ﻹﻳﻘﺎﻉ ﺍﻟﻄﻠﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ
) (1ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻵﻳﺔ .1 /
) (2ﺍﻧﻈﺮ ﻓﻘﻪ ﺍﻟﺴﻨﺔ /ﺍﻟﺴﻴﺪ ﺳﺎﺑﻖ ﺟـ 2ﺹ ،412ﻭﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱮ ﺟـ 10ﺹ.6633
) (3ﺍﻧﻈﺮ ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ /ﺳﻴﺪ ﻗﻄﺐ ﺟـ 6ﺹ ،3599ﺇﻟﻴﻚ ﺃﻳﺘﻬﺎ ﺍﻟﻔﺘﺎﺓ ﺍﳌﺴﻠﻤﺔ /ﻣﻨﲑ ﺍﻟﻐﻀﺒﺎﻥ ﺹ 71ﻁ
ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ ﺍﻟﺮﺍﺑﻌﺔ 1407ﻫـ1987-ﻡ.
) (4ﻭﰱ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﻨﻬﻰ ﺍﻹﺳﻼﻡ ﺃﻭﻟﻴﺎﺀ ﺍﳌﺮﺃﺓ ﻋﻦ ﻋﻀﻠﻬﺎ – ﺃﻯ ﻣﻨﻌﻬﺎ – ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺯﻭﺟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺑﺎﳌﻌﺮﻭﻑ
ﺤﻦ ﺃﹶ ﺯﻭﺍﺟ ﻬﻦ ﺇﹺﺫﹶﺍ ﺗﺮﺍﺿﻮﹾﺍ ﺑﹺﺎﹾﻟﻤ ﻌﺮﻭﻑ) {ﺳﻮﺭﺓ
ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭﺇﹺﺫﹶﺍ ﻃﹶﻠﱠ ﹾﻘﺘ ﻢ ﺍﻟﻨﺴﺎﺀَ ﻓﹶﺒﻠﹶ ﻐﻦ ﺃﹶﺟﻠﹶ ﻬﻦ ﻓﹶﻼﹶ ﺗ ﻌﻀﻠﹸﻮ ﻫﻦ ﺃﹶ ﹾﻥ ﻳ ﻨﻜ
ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .( 232/
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﲝﻴﺚ ﻻ ﻳﻘﺪﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻭﺝ ﻭﻫﻮ ﻳﻌﻠﻢ ﻣﺎ ﻭﺭﺍﺀﻫﺎ ﻣﻦ ﺣﻜﻢ ﻗﺎﺳﻰ ﻳﺸﻤﺌﺰ ﻣﻨﻪ ﻧﻔﺴﻪ ،ﺇﻻ ﻭﻗﺪ ﻳﺌﺲ ﺎﺋﻴﺎﹰ
ﻣﻦ ﺍﺳﺘﻤﺮﺍﺭ ﺣﻴﺎﺗﻪ ﻣﻌﻬﺎ ")(1
ﻭﰱ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﺍﻟﻄﱠﻼﹶﻕ ﻣﺮﺗﺎﻥ ﹶﻓﺈﹺﻣﺴﺎﻙ ﺑﹺﻤﻌﺮﻭﻑ ﺃﹶﻭ ﺗﺴﺮﹺﻳﺢ ﹺﺑﺈﹺﺣﺴﺎﻥ ﻭﻻﹶ ﻳﺤﻞﱡ ﻟﹶﻜﹸﻢ ﺃﹶﻥﹾ
ﺗﺄﹾﺧﺬﹸﻭﺍﹾ ﻣﻤﺎ ﺁﺗﻴﺘﻤﻮﻫﻦ ﺷﻴﺌﺎﹰ ﺇﹺﻻﱠ ﺃﹶﻥﹾ ﻳﺨﺎﻓﹶﺎ ﺃﹶﻻﱠ ﻳﻘﻴﻤﺎ ﺣﺪﻭﺩ ﺍﷲِ ﹶﻓﺈﹺﻥﹾ ﺧ ﹾﻔﺘﻢ ﺃﹶﻻﱠ ﻳﻘﻴﻤﺎ ﺣﺪﻭﺩ ﺍﷲِ ﻓﹶﻼﹶ ﺟﻨﺎﺡ
ﻋﻠﹶﻴﻬﹺﻤﺎ ﻓﻴﻤﺎ ﺍﹾﻓﹾﺘﺪﺕ ﹺﺑﻪ ﺗ ﹾﻠﻚ ﺣﺪﻭﺩ ﺍﷲِ ﻓﹶﻼﹶ ﺗﻌﺘﺪﻭﻫﺎ ﻭﻣﻦ ﻳﺘﻌﺪ ﺣﺪﻭﺩ ﺍﷲِ ﻓﹶﺄﹸﻭﹶﻟﺌﻚ ﻫﻢ ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ ﹶﻓﺈﹺﻥﹾ ﻃﹶﻠﱠﻘﹶﻬﺎ
ﻓﹶﻼﹶ ﺗﺤﻞﱡ ﻟﹶ ﻪ ﻣﻦ ﺑﻌﺪ ﺣﺘﻰ ﺗﻨ ﻜﺢ ﺯﻭﺟﺎﹰ ﻏﹶﻴ ﺮ ﻩ ﹶﻓﺈﹺﻥﹾ ﻃﹶﻠﱠﻘﹶﻬﺎ ﻓﹶﻼﹶ ﺟﻨﺎﺡ ﻋﻠﹶﻴﻬﹺﻤﺎ ﺃﹶﻥﹾ ﻳﺘﺮﺍﺟﻌﺎ ﺇﹺﻥﹾ ﻇﹶﻨﺎ ﺃﹶﻥﹾ ﻳﻘﻴﻤﺎ
ﺣﺪﻭﺩ ﺍﷲِ ﻭﺗ ﹾﻠﻚ ﺣﺪﻭﺩ ﺍﷲِ ﻳﺒﻴﻨﻬﺎ ﻟﻘﹶﻮﻡﹴ ﻳﻌﻠﹶﻤﻮﻥﹶ { )(2
ﻭﳑﺎ ﺳﺒﻖ ﻳﺘﺒﲔ ﻣﺎ ﻳﻠﻰ:
-1ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﲢﻘﻴﻖ ﻣﻘﺎﺻﺪ ﺍﻟﺰﻭﺟﻴﺔ ﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ ،ﺑﻞ ﻭﱂ ﻳﺪﻉ ﻭﺳﻴﻠﺔ ﻣﻦ
ﻭﺳﺎﺋﻞ ﺍﻟﻮﻓﺎﻕ ﺇﻻ ﻧﺺ ﻋﻠﻴﻬﺎ ،ﻭﺬﺍ ﺟﺎﺀ ﻣﻨﻬﺠﺎﹰ ﻭﺳﻄﺎﹰ ﺑﲔ ﺍﻟﺘﻀﻴﻴﻖ ﺍﶈﺮﺝ ﻭﺍﻹﻃﻼﻕ ﺍﳌﻤﻘﻮﺕ.
-2ﺇﻥ ﺍﻟﻄﻼﻕ ﰱ ﺍﻹﺳﻼﻡ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻌﻤﻠﻴﺔ ﺍﳉﺮﺍﺣﻴﺔ ﺍﳌﺆﳌﺔ ﺍﻟﱴ ﻳﺘﺤﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻗﻞ ﻓﻴﻬﺎ ﺁﻻﻡ
ﺟﺮﺣﻪ ﺣﻔﺎﻇﺎﹰ ﻋﻠﻰ ﺑﻘﻴﺔ ﺟﺴﺪﻩ ،ﻭﻃﺎﳌﺎ ﺑﺘﺮ ﺍﻷﻃﺒﺎﺀ ﻋﻀﻮ ﺇﻧﺴﺎﻥ ﺣﺮﺻﺎﹰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ.
-3ﺇﻥ ﻧﻈﺎﻡ ﺍﻹﺳﻼﻡ ﰱ ﺍﻟﻄﻼﻕ ﻳﻜﻔﻞ ﻟﻜﻞ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﺣﻘﻮﻗﻬﻤﺎ ﻭﻛﺮﺍﻣﺘﻬﻤﺎ ﻛﺸﺄﻧﻪ ﺩﺍﺋﻤﺎﹰ ﰱ ﻛﻞ ﻣﺎ
ﻗﺎﻡ ﺑﻪ ﻣﻦ ﺇﺻﻼﺡ ﻟﻸﻭﺿﺎﻉ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ.
-4ﺇﻥ ﺍﻹﺳﻼﻡ ﱂ ﳚﻌﻞ ﻣﻦ ﻣﺒﺪﺃ ﺍﻟﻄﻼﻕ ﺃﺩﺍﺓ ﻟﻠﺘﻼﻋﺐ ،ﻛﻤﺎ ﺣﺪﺙ ﻟﻠﻐﺮﺑﻴﲔ ﺣﲔ ﺃﺑﺎﺣﻮﺍ ﺍﻟﻄﻼﻕ ﻳﻘﻮﻝ
ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ":ﻻ ﺗﻄﻠﻖ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺭﻳﺒﺔ ) (3ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻻ ﳛﺐ ﺍﻟﺬﻭﺍﻗﲔ ﻭﻻ ﺍﻟﺬﻭﺍﻗﺎﺕ
")(4
ﻓﻬﻞ ﳛﻖ ﻹﻧﺴﺎﻥ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﺃﻥ ﻳﻘﻮﻝ :ﳌﺎﺫﺍ ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﺍﻟﻄﻼﻕ؟
ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ:
) (1ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ.126
) (2ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺘﺎﻥ .230 ،229 /
) (3ﺍﻟﺮﻳﺒﺔ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻄﺒﻊ ﺍﳌﺜﲑ ﻟﻠﺸﺮ ﻭﺍﻟﺴﻮﺀ ﺍﳌﻮﺟﺐ ﻟﻠﻘﻠﻖ ﻭﺍﻻﻧﺰﻋﺎﺝ ،ﻭﻟﻴﺴﺖ ﲟﻌﲎ ﺍﻟﺸﻚ ﰱ ﺳـﻠﻮﻛﻬﺎ ﻭﻋﻔﺘـﻬﺎ
)ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺍﳌﻌﺎﺻﺮﺓ /ﺍﻟﺒﻬﻰ ﺍﳋﻮﱃ ﺹ.102
) (4ﺃﺧﺮﺟﻪ ﺍﳍﻴﺜﻤﻰ ﰱ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ ﺑﺎﺏ ﻓﻴﻤﻦ ﻳﻜﺜﺮ ﺍﻟﻄﻼﻕ ﻭﺳﺒﺐ ﺍﻟﻄﻼﻕ ﺟـ 4ﺹ 335ﻭﻗـﺎﻝ:
ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱏ ﰱ ﺍﻟﻜﺒﲑ ﻭﺍﻷﻭﺳﻂ ﻭﺃﺣﺪ ﺃﺳﺎﻧﻴﺪ ﺍﻟﺒﺰﺍﺭ ﻓﻴﻪ ﻋﻤﺮﺍﻥ ﺍﻟﻘﻄﺎﻥ ﻭﺛﻘﻪ ﺃﲪﺪ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺿﻌﻔﻪ ﳛﲕ ﺑﻦ
ﺳﻌﻴﺪ ﻭﻏﲑﻩ.
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺃﻣﺎ ﻣﺎ ﻳﺘﻜﻠﻔﻪ ﺃﺩﻋﻴﺎﺀ ﻧﺼﺮﺓ ﺍﳌﺮﺃﺓ ﻣﻦ ﺟﻌﻞ ﺍﳌﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ ﰱ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﻋﻠﻴﻪ ﻣﱴ ﺷﺎﺀﺕ ﲢﻘﻴﻘﺎﹰ
ﻟﻠﻤﺴﺎﻭﺍﺓ ﺑﻴﻨﻬﻤﺎ ﻣﺎ ﻫﻮ ﺇﻻ " ﺿﺮﺏ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻌﻘﻴﻢ ،ﻭﺣﲔ ﻳﺼﺒﺢ ﺍﻷﻣﺮ ﻛﻤﺎ ﻳﺪﻋﻮﻥ ﺗﺘﻌﺮﺽ ﺍﻟﻌﻼﻗﺎﺕ
ﺍﻟﺰﻭﺟﻴﺔ – ﻓﻌﻼﹰ – ﻟﻠﺨﺮﺍﺏ ﻭﺍﻟﺪﻣﺎﺭ.
ﺇﻥ ﺍﻟﻨﺴﺎﺀ ﻣﻬﻤﺎ ﺃﻭﺗﻰ ﺑﻌﻀﻬﻦ ﻣﻦ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻨﺒﺎﻫﺔ ﺗﻌﺘﺮﻳﻬﻦ ﺃﺣﻴﺎﻧﺎﹰ ﻛﺜﲑﺓ ﺍﻧﻔﻌﺎﻻﺕ ﻋﺎﻃﻔﻴﺔ ﻏﺎﺿﺒﺔ ﺗﻔﻘﺪﻫﺎ
ﺻﻮﺍﺎ ﻭﻳﺘﻮﺍﺭﻯ ﻋﻘﻠﻬﺎ ﻭﺭﺍﺀ ﺳﺤﺐ ﻛﺜﻴﻔﺔ ﻣﻦ ﺍﻟﻘﺘﺎﻡ ،ﻭﻻ ﻳﺆﻣﻦ ﻋﻠﻴﻬﺎ ﰱ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﺃﻥ ﻳﺼﺪﺭ ﻋﻨﻬﺎ
ﻗﺮﺍﺭ ﺃﻫﻮﺝ ﺗﺪﻣﺮ ﻓﻴﻪ ﻛﻞ ﺷﻲﺀ.
ﺇﻦ ﻛﻤﺎ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻋﻮﺓ ) ":(rﻳﻜﻔﺮﻥ ﺑﺎﻟﻌﺸﲑ ﻭﻳﻜﻔﺮﻥ ﺑﺎﻹﺣﺴﺎﻥ ﺇﺫﺍ ﺃﺣﺴﻦ ﺇﱃ ﺇﺣﺪﺍﻫﻦ ﰒ
ﺭﺃﺕ ﻣﻦ ﺯﻭﺟﻬﺎ ﺷﻴﺌﺎﹰ ﻗﺎﻟﺖ :ﻣﺎ ﺭﺃﻳﺖ ﻣﻨﻚ ﺧﲑﺍﹰ ﻗﻂ ") (1ﻭﻫﺬﺍ ﺍﻟﻜﻔﺮﺍﻥ ﻭﻟﻴﺪ ﺍﻻﻧﻔﻌﺎﻝ ﺍﻟﻌﺎﻃﻔﻰ ﻻ
ﳏﺎﻟﺔ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﻳﺪﻋﻮﻥ ﻓﻘﺪ ﻳﻔﺎﺟﺄ ﺍﻟﺰﻭﺝ ﻭﻗﺪ ﺧﺮﺝ ﻣﻦ ﻣﱰﻟﻪ ﻭﻫﻮ ﳍﺎ ﺯﻭﺝ – ﺃﻧﻪ – ﻋﻨﺪ
ﻋﻮﺩﺗﻪ ﻟﻴﺲ ﳍﺎ ﺯﻭﺝ ،ﻷﺎ ﻗﺪ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ﻣﻨﻪ ،ﺃﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﺣﻘﻬﺎ ﻛﻤﺎ ﻳﺘﺼﻮﺭ ﻗﺼﲑﻭﺍ ﺍﻟﻨﻈﺮ ﻣﻦ
ﺩﻋﺎﺓ ﲢﺮﻳﺮﻫﺎ؟")(2
ﰒ ﺇﻥ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺔ – ﺍﻷﺳﺮﺓ – ﺍﻟﺮﺟﻞ ﺍﳌﺴﺌﻮﻝ ﺍﻷﻭﻝ ﻋﻨﻬﺎ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻳﺴﻌﻰ ﰱ ﺇﻧﺸﺎﺋﻬﺎ ،ﻭﺍﺧﺘﺎﺭ
ﺣﻮﺍﺀﻫﺎ ﻣﻦ ﺑﲔ ﺁﻻﻑ ﺍﳊﻮﺍﺀﺍﺕ ،ﻭﺃﻧﻔﻖ ﻋﻠﻰ ﺗﺄﺳﻴﺴﻬﺎ ﻣﻦ ﺟﻬﺪﻩ ﻭﻣﺎﻟﻪ ﻣﺎ ﱂ ﻳﻨﻔﻖ ﻋﻠﻰ ﺳﻮﺍﻫﺎ ،ﻭﺃﻣﻀﻰ
ﺷﻄﺮﺍﹰ ﻣﻦ ﻋﻤﺮﻩ ﳛﻤﻴﻬﺎ ﻭﻳﺮﻋﺎﻫﺎ ،ﻭﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﻋﺰﻳﺰﺍﹰ ﻋﻠﻴﻪ ﺃﻥ ﳛﻄﻢ ﺑﻨﺎﺀ ﺍﻷﺳﺮﺓ ،ﺑﻞ ﻳﻌﻤﻞ ﺃﻟﻒ
ﺣﺴﺎﺏ ﻭﺣﺴﺎﺏ ﺇﺫﺍ ﺣﺪﺛﺘﻪ ﻧﻔﺴﻪ ﺑﺎﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﻄﻼﻕ..ﺇﻧﻪ ﺳﻴﻌﻮﺩ ﻳﻘﻄﻊ ﻣﺴﺎﻓﺔ ﻣﻦ ﺟﺪﻳﺪ ﻣﻦ ﻋﻤﺮﻩ
ﻭﺟﻬﺪﻩ ﻛﺎﻥ ﻗﺪ ﻗﻄﻌﻬﺎ ﻣﻦ ﻗﺒﻞ ،ﻓﻬﻮ ﺇﺫﻥ ﺷﺪﻳﺪ ﺍﳊﺮﺹ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻷﺳﺮﺓ ،ﻭﻻ ﻳﻘﺪﻡ ﻋﻠﻰ ﻣﺎ ﻳﻬﺪﻣﻬﺎ
ﺇﻻ ﻟﺪﻭﺍﻓﻊ ﻏﻼﺑﺔ ،ﻭﺿﺮﻭﺭﺍﺕ ﻗﺎﻫﺮﺓ ،ﲡﻌﻠﻪ ﻳﻀﺤﻰ ﺑﻜﻞ ﺗﻠﻚ ﺍﻟﻨﻔﻘﺎﺕ ﻭﺍﳋﺴﺎﺋﺮ ﻣﻦ ﺃﺟﻠﻬﺎ ،ﻭﻫﻮ ﰱ ﻫﺬﺍ
ﻳﺸﺒﻪ ﺍﳌﺮﻳﺾ ﺍﻟﺬﻯ ﻳﺮﺿﻰ ﺑﺒﺘﺮ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺋﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻠﻮﻻﹰ ﻟﺒﻘﺎﺀ ﺍﳉﺴﺪ ﻛﻠﻪ.
ﻭﻫﺬﺍ ﲞﻼﻑ ﻣﺎ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﻃﻠﻘﺖ ﻧﻔﺴﻬﺎ ﻣﻦ ﺍﻟﺰﻭﺝ ،ﻓﻘﺪ ﻳﺘﻘﺪﻡ ﻟﻠﺰﻭﺍﺝ ﻣﻨﻬﺎ ﺁﺧﺮ ،ﻓﻴﱰﻝ ﳍﺎ
ﺻﺪﺍﻗﻬﺎ ،ﻭﻳﺆﺳﺲ ﳍﺎ ﻣﱰﻻﹰ ،ﻭﻫﻰ ﰱ ﻫﺬﺍ ﳎﺮﺩ ﻣﺴﺘﻬﻠﻚ ﻏﲑ ﻣﻄﺎﻟﺒﺔ ﺷﺮﻋﺎﹰ ﺑﺈﻧﻔﺎﻕ ﻣﻠﻴﻢ ﻭﺍﺣﺪ ﻋﻠﻰ
ﺗﺄﺳﻴﺲ ﻣﺄﻭﻯ ﺍﻟﺰﻭﺟﻴﺔ ﻓﺘﻄﻠﻴﻘﻬﺎ ﻧﻔﺴﻬﺎ – ﻣﱴ ﺭﻏﺒﺖ – ﻟﻦ ﳜﻴﻔﻬﺎ.
) (1ﺣﺪﻳﺚ " ﺇﱏ ﺭﺃﻳﺖ ﺍﳉﻨﺔ ﻓﺘﻨﺎﻭﻟﺖ ﻣﻨﻬﺎ ﻋﻨﻘﻮﺩﺍ ﻭﻟﻮ ﺃﺧﺬﺗﻪ ﻷﻛﻠﺘﻢ ﻣﻨﻪ ﻣﺎ ﺑﻘﻴﺖ ﺍﻟﺪﻧﻴﺎ ،ﻭﺭﺃﻳﺖ ﺍﻟﻨﺎﺭ ﻓﻠﻢ ﺃﺭ ﻛﺎﻟﻴﻮﻡ
ﻣﻨﻈﺮﺍﹰ ﻗﻂ ،ﻭﺭﺃﻳﺖ ﺃﻛﺜﺮ ﺃﻫﻠﻬﺎ ﺍﻟﻨﺴﺎﺀ ﻗﺎﻟﻮﺍ ﲟﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ :ﺑﻜﻔﺮﻫﻦ ﻗﻴﻞ :ﺃﻳﻜﻔﺮﻥ ﺑﺎﷲ؟ ﻗﺎﻝ " :ﺑﻜﻔﺮ ﺍﻟﻌﺸـﲑ
ﻭﺑﻜﻔﺮ ﺍﻹﺣﺴﺎﻥ ﻟﻮ ﺃﺣﺴﻨﺖ ﺇﱃ ﺇﺣﺪﺍﻫﻦ ﺍﻟﺪﻫﺮ ﰒ ﺭﺃﺕ ﻣﻨﻚ ﺷﻴﺌﺎ ﻗﺎﻟﺖ :ﻣﺎ ﺭﺃﻳﺖ ﻣﻨﻚ ﺧﲑﺍ ﻗﻂ " ) ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰱ
ﻛﺘﺎﺏ ﺍﻟﻜﺴﻮﻑ ﺑﺎﺏ ﻣﺎ ﻋﺮﺽ ﻋﻠﻰ ﺍﻟﻨﱮ ﰱ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻣﻦ ﺃﻣﺮ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺝ 2ﺹ 626ﺡ ) (907ﺑﺰﻳﺎﺩﺓ
ﰱ ﺃﻭﻟﻪ (.
) (2ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ.184
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﺍﳊﻜﻤﺔ ﰱ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻰ ﺭﺑﻂ ﺍﻟﻄﻼﻕ ﺑﺈﺭﺍﺩﺓ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ ﺣﻔﺎﻇﺎﹰ ﻋﻠﻰ ﺍﳊﻘﻮﻕ،
ﻭﲪﺎﻳﺔ ﻟﻸﺳﺮﺓ ﻣﻦ ﺍﻟﻀﻴﺎﻉ ﻭﺍﳍﻼﻙ(1).
ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺍﳌﺮﺃﺓ ﻻ ﲣﺴﺮ ﻣﺎﺩﻳﺎﹰ ﺑﺎﻟﻄﻼﻕ ،ﻭﺇﳕﺎ ﺍﻟﺬﻯ ﳜﺴﺮ ﻫﻮ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻯ ﺩﻓﻊ ﺍﳌﻬﺮ ﻟﻠﻤﺮﺃﺓ ﻭﻳﻘﻮﻡ
ﺑﻨﻔﻘﺔ ﺍﻟﺒﻴﺖ ،ﻓﺈﺫﺍ ﺃﻋﻄﻴﺖ ﺍﳌﺮﺃﺓ ﺣﻖ ﺍﻟﻄﻼﻕ ﺳﻬﻞ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻮﻗﻌﻪ ﻣﱴ ﺍﺧﺘﺼﻤﺖ ﻣﻊ ﺍﻟﺰﻭﺝ ،ﺳﻴﻤﺎ ﻭﻫﻰ
ﺳﺮﻳﻌﺔ ﺍﻟﺘﺄﺛﺮ ﺷﺪﻳﺪﺓ ﺍﻟﻐﻀﺐ ،ﻻ ﺗﺒﺎﱃ ﻛﺜﲑﺍﹰ ﺑﺎﻟﻨﺘﺎﺋﺞ ﻭﻫﻰ ﰱ ﺛﻮﺭﺎ ﻭﻏﻀﺒﻬﺎ.
ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﺃﻥ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﺑﻴﺪ ﺍﻟﺮﺟﻞ ﻫﻮ ﺍﻷﻣﺮ ﺍﻟﻄﺒﻴﻌﻰ ﺍﻟﺬﻯ ﻳﺘﻔﻖ ﻣﻊ ﻭﺍﺟﺒﺎﺗﻪ ﺍﳌﺎﻟﻴﺔ ﳓﻮ ﺍﻟﺰﻭﺟﺔ
ﻭﺍﻟﺒﻴﺖ ﻭﺍﻷﻭﻻﺩ.
ﻭﳑﺎ ﻫﻮ ﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻹﺳﻼﻡ ﻋﻨﺪﻣﺎ ﺃﻋﻄﻰ ﺍﻟﺮﺟﻞ ﺍﳊﻖ ﰱ ﺍﻟﻄﻼﻕ – ﰱ ﻇﻞ ﺍﻟﻈﺮﻭﻑ ﺍﳌﻮﺟﺒﺔ ﻟﻪ –
ﺃﻋﻄﻰ ﺍﳌﺮﺃﺓ ﺣﻘﺎﹰ ﻣﺴﺎﻭﻳﺎﹰ ﰱ ﺍﻻﻧﻔﺼﺎﻝ ﻣﻦ ﺍﻟﺰﻭﺝ ،ﻭﻫﺬﺍ ﺍﳊﻖ ﻫﻮ ﻣـﺎ ﻳﺴﻤﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ "ﺑﺎﳋﻠﻊ")(2
ﻓﺈﺫﺍ ﺳﺎﺀﺕ ﺍﻟﻌﺸﺮﺓ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ،ﻭﻛﺎﻧﺖ ﺍﻟﻜﺮﺍﻫﻴﺔ ﻣﻦ ﺟﻬﺔ ﺍﳌﺮﺃﺓ ،ﻓﻘﺪ ﺃﺑﺎﺡ ﳍﺎ ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺘﺨﻠﺺ ﻣﻦ
ﺍﻟﺰﻭﺟﻴﺔ ﺑﻄﺮﻳﻖ ﺍﳋﻠﻊ ﺑﺄﻥ ﺗﻌﻄﻰ ﺍﻟﺰﻭﺝ ﻣـﺎ ﻛﺎﻧﺖ ﺃﺧﺬﺕ ﻣﻨﻪ ﺑﺎﺳﻢ ﺍﻟﺰﻭﺟﻴﺔ ﻟﻴﻨﻬﻰ ﻋﻼﻗﺘﻪ ﺎ(3).
ﻭﰱ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﻭﻻﹶ ﻳﺤﻞﱡ ﻟﹶﻜﹸﻢ ﺃﹶﻥﹾ ﺗﺄﹾﺧﺬﹸﻭﺍﹾ ﻣﻤﺎ ﺁﺗﻴﺘﻤﻮﻫﻦ ﺷﻴﺌﺎﹰ ﺇﹺﻻﱠ ﺃﹶﻥﹾ ﻳﺨﺎﻓﹶﺎ ﺃﹶﻻﱠ
ﻳﻘﻴﻤﺎ ﺣﺪﻭﺩ ﺍﷲِ ﹶﻓﺈﹺﻥﹾ ﺧ ﹾﻔﺘﻢ ﺃﹶﻻﱠ ﻳﻘﻴﻤﺎ ﺣﺪﻭﺩ ﺍﷲِ ﻓﹶﻼﹶ ﺟﻨﺎﺡ ﻋﻠﹶﻴﻬﹺﻤﺎ ﻓﻴﻤﺎ ﺍﹾﻓﹾﺘﺪﺕ ﹺﺑﻪ ﺗ ﹾﻠﻚ ﺣﺪﺩ ﺍﷲِ ﻓﹶﻼﹶ
ﺗﻌﺘﺪﻭﻫﺎ ﻭﻣﻦ ﻳﺘﻌﺪ ﺣﺪﻭﺩ ﺍﷲِ ﻓﹶﺄﹸﻭﹶﻟﺌﻚ ﻫﻢ ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ{ )(4
ﻳﻘﻮﻝ ﺍﺑﻦ ﻛﺜﲑ – ﺭﲪﻪ ﺍﷲ – ﰱ ﺗﻔﺴﲑﻩ ﳍﺬﻩ ﺍﻵﻳﺔ ":ﻭﺃﻣﺎ ﺇﺫﺍ ﺗﺸﺎﻗﻖ ﺍﻟﺰﻭﺟﺎﻥ ﻭﱂ ﺗﻘﻢ ﺍﳌﺮﺃﺓ ﲝﻘﻮﻕ
ﺍﻟﺮﺟﻞ ﻭﺃﺑﻐﻀﺘﻪ ﻭﱂ ﺗﻘﺪﺭ ﻋﻠﻰ ﻣﻌﺎﺷﺮﺗﻪ ،ﻓﻠﻬﺎ ﺃﻥ ﺗﻔﺘﺪﻯ ﻣﻨﻪ ﲟﺎ ﺃﻋﻄﺎﻫﺎ ﻭﻻ ﺣﺮﺝ ﻋﻠﻴﻬﺎ ﰱ ﺑﺬﳍﺎ ﻟﻪ ﻭﻻ
ﺣﺮﺝ ﻋﻠﻴﻪ ﻗﺒﻮﻝ ﺫﻟﻚ ")(5
) (1ﺍﻧﻈﺮ ﻣﻼﻣﺢ ﺍﺘﻤﻊ ﺍﻹﺳﻼﻣﻰ ﺍﻟﺬﻯ ﻧﻨﺸﺪﻩ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺹ ،347ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ
ﺍﳌﻄﻌﲎ ﺹ ،185ﻭﺍﻧﻈﺮ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ /ﳎﻤﻮﻋﺔ ﺍﻟﺒﺤﻮﺙ ﺍﻟﱴ ﻗﺪﻣﺖ ﳌـﺆﲤﺮ ﺑﺮﻧﺴـﺘﻮﻥ ﻟﻠﺜﻘﺎﻓـﺔ
ﺍﻹﺳﻼﻣﻴﺔ ﺹ 518ﻁ ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ 1962ﻡ.
) (2ﺍﳋﻠﻊ ﻛﻤﺎ ﻋﺮﻓﻪ ﺍﻟﻔﻘﻬﺎﺀ ":ﻓﺮﺍﻕ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ ﺑﺒﺪﻝ ﳛﺼﻞ ﻋﻠﻴﻪ " ،ﻭﻳﺴﻤﻰ ﺍﻟﻔﺪﺍﺀ " ﻷﻥ ﺍﳌﺮﺃﺓ ﺗﻔﺘﺪﻯ ﻧﻔﺴﻬﺎ ﲟـﺎ
ﺗﺒﺬﻟﻪ ﻟﺰﻭﺟﻬﺎ )ﻓﻘﻪ ﺍﻟﺴﻨﺔ /ﺍﻟﺴﻴﺪ ﺳﺎﺑﻖ ﺟـ2ﺹ.(437
) (3ﻣﻊ ﻣﻼﺣﻈﺔ ﺃﻥ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺃﻣﺮ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺼﱪ ﻭﳛﺘﻤﻞ ﻭﻳﻀﻐﻂ ﻋﻠﻰ ﻋﺎﻃﻔﺘﻪ ﻭﻻ ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﻄـﻼﻕ ﺇﻻ ﻋﻨـﺪ
ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﻘﺎﻫﺮﺓ ،ﻓﻜﺬﻟﻚ ﺣﺬﺭ ﺍﳌﺮﺃﺓ ﻫﻰ ﺍﻷﺧﺮﻯ ﻣﻦ ﺍﻟﺘﺴﺮﻉ ﺑﻄﻠﺐ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﳋﻠﻊ ،ﻭﻛﻤﺎ ﻭﺻﻒ ﺍﻹﺳﻼﻡ ﺑﺄﻧـﻪ
ﺃﺑﻐﺾ ﺍﳊﻼﻝ ﺇﱃ ﺍﷲ ،ﻓﺈﻧﻪ ﻭﺻﻒ ﺍﳋﻠﻊ ﻭﻣﻦ ﻃﻠﺒﺘﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺩﻭﻥ ﺳﺒﺐ ﻣﻘﺒﻮﻝ ﺑﺄﺳﻮﺃ ﻣﺎ ﻳﻮﺻﻒ ﺑﻪ ﺇﻧﺴﺎﻥ ،ﻭﻫـﻮ
ﺍﺳﺘﺤﻘﺎﻕ ﻟﻌﻨﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ ﻭﰱ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ) ":(rﺃﳝﺎ ﺍﻣﺮﺃﺓ ﺳﺄﻟﺖ ﺯﻭﺟﻬﺎ ﺍﻟﻄﻼﻕ ﰱ
ﻏﲑ ﻣﺎ ﺑﺄﺱ ﺣﺮﺍﻡ ﻋﻠﻴﻬﺎ ﺭﺍﺋﺤﺔ ﺍﳉﻨﺔ ") ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰱ ﺍﳌﺴﻨﺪ ﺝ 5ﺹ ( 277
) (4ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .229 /
) (5ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﺟـ 1ﺹ.272
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻭﰱ ﺃﺧﺬ ﺍﻟﺰﻭﺝ ﺍﻟﻔﺪﻳﺔ ﻣﻦ ﺯﻭﺟﺘﻪ ﺍﳌﺨﺘﻠﻌﺔ " ﻋﺪﻝ ﻭﺇﻧﺼﺎﻑ ،ﺇﺫ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻯ ﺃﻋﻄﺎﻫﺎ ﺍﳌﻬﺮ ﻭﺑﺬﻝ
ﺗﻜﺎﻟﻴﻒ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﺰﻓﺎﻑ ﻭﺃﻧﻔﻖ ﻋﻠﻴﻬﺎ ،ﻭﻫﻰ ﺍﻟﱴ ﻗﺎﺑﻠﺖ ﻫﺬﺍ ﻛﻠﻪ ﺑﺎﳉﺤﻮﺩ ﻭﻃﻠﺒﺖ ﺍﻟﻔﺮﺍﻕ ،ﻓﻜﺎﻥ ﻣﻦ
ﺼﻔﹶﺔ ﺃﻥ ﺗﺮﺩ ﻋﻠﻴﻪ ﻣﺎ ﺃﺧﺬﺕ ")(1
ﺍﻟﻨ
ﻭﻗﺪ ﻭﺭﺩ ﺃﻥ ﺍﻣﺮﺃﺓ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﴰﺎﺱ) (2ﺃﺗﺖ ﺍﻟﻨﱮ ) (rﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﻣﺎ
ﺃﻋﺘﺐ ﻋﻠﻴﻪ ﰱ ﺧﻠﻖ ) (3ﻭﻻ ﺩﻳﻦ ﻭﻟﻜﲎ ﺃﻛﺮﻩ ﺍﻟﻜﻔﺮ ﰱ ﺍﻹﺳﻼﻡ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) ":(rﺃﺗﺮﺩﻳﻦ ﻋﻠﻴﻪ
ﺣﺪﻳﻘﺘﻪ؟ " ﻗﺎﻟﺖ :ﻧﻌﻢ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) ":(rﺍﻗﺒﻞ ﺍﳊﺪﻳﻘﺔ ﻭﻃﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺔ ")(4
ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻋﺪﺓ ﺣﺎﻻﺕ ﺃﻋﻄﻰ ﺍﻹﺳﻼﻡ ﻓﻴﻬﺎ ﺍﳌﺮﺃﺓ ﺍﳊﻖ ﰱ ﻓﺼﻢ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺍﳌﻄﺎﻟﺒﺔ ﺑﺎﻟﻄﻼﻕ
ﻭﻣﻦ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﻣﺎ ﻳﻠﻰ:
-1ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻋﻘﻴﻤﺎﹰ:
ﻓﻘﺪ ﺟﺎﺀ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ – – tﺑﻌﺚ ﺭﺟﻼﹰ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺴﻌﺎﻳﺔ ﻓﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﻛﺎﻥ ﻋﻘﻴﻤﺎﹰ ﻓﻘﺎﻝ
ﻟﻪ ﻋﻤﺮ :ﺃﻋﻠﻤﺘﻬﺎ ﺃﻧﻚ ﻋﻘﻴﻢ؟ ﻗﺎﻝ :ﻻ ﻗﺎﻝ :ﻓﺎﻧﻄﻠﻖ ﻭﺃﻋﻠﻤﻬﺎ ﰒ ﺧﲑﻫﺎ(5).
-2ﺍﻟﺘﻔﺮﻳﻖ ﻟﻠﻌﻴﻮﺏ ﺍﳉﻨﺴﻴﺔ:
ﻓﺈﺫﺍ ﻛﺎﻥ ﰱ ﺍﻟﺮﺟﻞ ﻋﻴﺐ ﻳﻌﺠﺰﻩ ﻋﻦ ﺍﻻﺗﺼﺎﻝ ﺍﳉﻨﺴﻰ) ،(6ﻓﻠﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺮﻓﻊ ﺃﻣﺮﻫﺎ ﺇﱃ ﺍﻟﻘﻀﺎﺀ ﻓﻴﺤﻜﻢ
ﺑﺎﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ،ﺩﻓﻌﺎﹰ ﻟﻠﻀﺮﺭ ﻋﻨﻬﺎ ﺇﺫ ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ ﰱ ﺍﻹﺳﻼﻡ.
-3ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ:
) (1ﻓﻘﻪ ﺍﻟﺴﻨﺔ /ﺍﻟﺴﻴﺪ ﺳﺎﺑﻖ ﺟـ 2ﺹ.437
) (2ﻫﻮ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﴰﺎﺱ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ،ﺧﻄﻴﺐ ﺍﻷﻧﺼﺎﺭ ﻭﻳﻘﺎﻝ ﺧﻄﻴﺐ ﺭﺳﻮﻝ ﺍﷲ ) ،(rﺷـﻬﺪ
ﺃﺣﺪﺍﹰ ﻭﻣـﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﺍﳌﺸـﺎﻫﺪ ،ﻭﻗﺘﻞ ﻳـﻮﻡ ﺍﻟﻴﻤـﺎﻣﺔ ﺷﻬﻴﺪﺍ ﺭﲪﻪ ﺍﷲ ﰱ ﺧـﻼﻓﺔ ﺃﰉ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ )
ﺍﻻﺳﺘﻴﻌﺎﺏ ﰱ ﻣﻌﺮﻓﺔ ﺍﻷﺻﺤﺎﺏ /ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺟـ 1ﺹ 200ﻁ ﺩﺍﺭ ﺍﳉﻴﻞ – ﺑﲑﻭﺕ – ﺍﻷﻭﱃ 1412ﻫــ –
1992ﻡ (
) (3ﺃﻯ ﺃﺎ ﻻ ﺗﺮﻳﺪ ﻣﻔﺎﺭﻗﺘﻪ ﻟﺴﻮﺀ ﺧﻠﻘﻪ ،ﻭﻻ ﻟﻨﻘﺼﺎﻥ ﺩﻳﻨﻪ ،ﻭﻟﻜﻦ ﻛﺎﻧﺖ ﺗﻜﺮﻫﻪ ﻟﺪﻣﺎﻣﺘﻪ ،ﻭﻫﻰ ﺗﻜـﺮﻩ ﺃﻥ ﲢﻤﻠـﻬﺎ
ﺍﻟﻜﺮﺍﻫﻴﺔ ﻋﻠﻰ ﺍﻟﺘﻘﺼﲑ ﻓﻴﻤﺎ ﳚﺐ ﻟﻪ ﻣﻦ ﺣﻖ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﻔﺮ :ﻛﻔﺮﺍﻥ ﺍﻟﻌﺸﲑ )ﻓﻘﻪ ﺍﻟﺴﻨﺔ /ﺍﻟﺴﻴﺪ ﺳﺎﺑﻖ ﺟـ2ﺹ.(438
) (4ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻯ ﰱ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ ﺑﺎﺏ ﺍﳋﻠﻊ ﻭﻛﻴﻒ ﺍﻟﻄﻼﻕ ﻓﻴﻪ ﺟـ 9ﺹ 480ﺡ)) (5273ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ(.
) (5ﺯﺍﺩ ﺍﳌﻌﺎﺩ /ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺟـ 4ﺹ.43
) (6ﻛﺄﻥ ﻳﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻋﻨﻴﻨﺎﹰ ﻭﺍﻟﻌﻨﲔ :ﻣﻦ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻨﺴﺎﺀ ،ﺃﻭ ﺧﺼﻴﺎﹰ ،ﻭﺍﳋﺼﻰ :ﻣﺎ ﺍﺳﺘﺆﺻﻞ ﻣﻨﻪ ﺧﺼﻴﺘﺎﻩ،
ﺃﻭ ﳎﺒﻮﺑﺎﹰ ،ﻭﺍﺒﻮﺏ :ﻣﺎ ﻗﻄﻊ ﻣﻨﻪ ﻋﻀﻮ ﺍﻟﺘﻨﺎﺳﻞ ،ﻭﻳﻠﺤﻖ ﺬﻩ ﺍﻟﻌﻴﻮﺏ ﺍﳉﺬﺍﻡ ﻭﺍﳉﻨﻮﻥ ﻭﺍﻟﱪﺹ ﻭﻛﻞ= ﻋﻴﺐ ﻣﺴﺘﺤﻜﻢ
ﳚﺪﻩ ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ ﰱ ﺍﻵﺧﺮ )ﺍﻧﻈﺮ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ﰱ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﺑﺪﺭﺍﻥ ﺃﺑـﻮ ﺍﻟﻌﻴـﻨﲔ ﺑـﺪﺭﺍﻥ
ﺹ.( 336
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﻓﺈﺫﺍ ﺍﻣﺘﻨﻊ ﺍﻟﺰﻭﺝ ﻋﻦ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﻓﻠﻬﺎ ﺃﻥ ﺗﻄﻠﺐ ﻣﻦ ﺍﻟﻘﺎﺿﻰ ﺗﻄﻠﻴﻘﻬﺎ ،ﻓﻴﻄﻠﻘﻬﺎ ﻋﻠﻴﻪ ﺟﱪﺍﹰ ﻟﲑﻓﻊ
ﺍﻟﻈﻠﻢ ﻭﺍﻟﻀﺮﺭ ﻋﻨﻬﺎ ،ﺑﻞ ﻟﻘﺪ ﺫﻫﺐ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﺇﱃ ﺟﻮﺍﺯ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳌﺮﺃﺓ ﻭﺯﻭﺟﻬﺎ ﺍﳌﻌﺴﺮ ،ﻷﻥ ﺍﻟﺸﺮﻉ
ﱂ ﻳﻜﻠﻔﻬﺎ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﳉﻮﻉ ﻣﻊ ﺯﻭﺟﻬﺎ ﻣﺎ ﱂ ﺗﻘﺒﻞ ﻫﻰ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﺍﻟﻮﻓﺎﺀ ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻗﺎﻝ
ﺗﻌﺎﱃ } :ﻭﻻﹶ ﺗﻤﺴِﻜﹸﻮﻫﻦ ﺿﺮﺍﺭﺍﹰ ﻟﺘﻌﺘﺪﻭﺍﹾ { )(2) (1
-4ﺃﻥ ﻳﺼﺪﺭ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺑﺎﻟﺴﺠﻦ ﳌﺪﺓ ﻃﻮﻳﻠﺔ ﺃﻭ ﻣﺪﻯ ﺍﳊﻴﺎﺓ.
ﻓﻔﻰ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﲨﻴﻌﺎﹰ – ﻟﻠﺰﻭﺟﺔ ﺃﻥ ﺗﺮﻓﻊ ﺃﻣﺮﻫﺎ ﻟﻠﻘﻀﺎﺀ ﻭﺗﻄﻠﺐ ﻣﻨﻪ ﺗﻄﻠﻴﻘﻬﺎ ﻟﻠﻀﺮﺭ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻴﻬﺎ.
ﻭﻫﻜﺬﺍ ﻳﻔﺘﺢ ﺍﻹﺳﻼﻡ ﺃﻣﺎﻡ ﺍﳌﺮﺃﺓ ﺃﺑﻮﺍﺑﺎﹰ ﻋﺪﺓ ﻟﻠﺘﺤﺮﺭ ﻣﻦ ﻗﺴﻮﺓ ﺑﻌﺾ ﺍﻷﺯﻭﺍﺝ ﻭﺗﺴﻠﻄﻬﻢ ﺑﻐﲑ ﺣﻖ.
ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺔ ﺍﻟﺜﺎﻟﺜﺔ:
ﺃﻣﺎ ﻋﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱴ ﻳﺘﺨﻴﻠﻬﺎ ﺃﺩﻋﻴﺎﺀ ﻧﺼﺮﺓ ﺍﳌﺮﺃﺓ ﻣﻦ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﻋﻦ ﻃﺮﻳﻖ ﺍﶈﻜﻤﺔ ﻭﺗﻘﻴﻴﺪﻩ ﺑﻴﺪ ﺍﻟﻘﺎﺿﻰ
ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻋﻨﺪ ﺍﻟﻐﺮﺑﻴﲔ ،ﻓﻬﻮ ﺟﻬﻞ ﻣﺮﻛﺐ ،ﺣﻴﺚ ﺛﺒﺘﺖ ﺃﺿﺮﺍﺭﻩ ﻣﻦ ﺟﻬﺔ ،ﻭﻋﺪﻡ ﺟﺪﻭﺍﻩ ﻣﻦ ﺟﻬﺔ
ﺃﺧﺮﻯ.
ﺃﻣﺎ ﺃﺿﺮﺍﺭﻩ ﻓﻠﻤﺎ ﻳﻘﺘﻀﻴﻪ ﻣﻦ ﻓﻀﺢ ﺍﻷﺳﺮﺍﺭ ﺍﻟﺰﻭﺟﻴﺔ ﺃﻣﺎﻡ ﺍﶈﻜﻤﺔ ﻭﺍﶈﺎﻣﲔ ﻋﻦ ﺍﻟﻄﺮﻓﲔ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻫﺬﻩ
ﺍﻷﺳﺮﺍﺭ ﳐﺰﻳﺔ ،ﻣﻦ ﺍﳋﲑ ﻷﺻﺤﺎﺎ ﺳﺘﺮﻫﺎ ،ﻟﻨﺘﺼﻮﺭ ﺃﻥ ﺭﺟﻼﹰ ﺍﺷﺘﺒﻪ ﰱ ﺳﻠﻮﻙ ﺯﻭﺟﺘﻪ ﻭﺗﻘﺪﻡ ﺇﱃ ﺍﶈﻜﻤﺔ
ﻃﺎﻟﺒﺎﹰ ﻃﻼﻗﻬﺎ ﳍﺬﺍ ﺍﻟﺴﺒﺐ ،ﻛﻢ ﺗﻜﻮﻥ ﺍﻟﻔﻀﺎﺋﺢ ﰱ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ؟ ﻭﻛﻢ ﻳﻜﻮﻥ ﻣﺪﻯ ﺍﻧﺘﺸﺎﺭﻫﺎ ﺑﲔ
ﺍﻷﻗﺮﺑﺎﺀ ،ﻭﺍﻷﺻﺪﻗﺎﺀ ﻭﺍﳉﲑﺍﻥ ،ﻭﺑﻌﺾ ﺍﻟﺼﺤﻒ ﺍﻟﱴ ﺗﺘﺨﺬ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻣﺎﺩﺓ ﻟﻠﺮﺑﺢ؟)(3
ﻭﺃﻣﺎ ﻋﺪﻡ ﺟﺪﻭﺍﻩ :ﻓﺈﻥ ﺍﳌﺘﺘﺒﻊ ﳊﻮﺍﺩﺙ ﺍﻟﻄﻼﻕ ﰱ ﺍﶈﺎﻛﻢ ﰱ ﺍﻟﻐﺮﺏ ﻳﺘﺄﻛﺪ ﺃﻥ ﺗﺪﺧﻞ ﺍﶈﻜﻤﺔ ﺷﻜﻠﻰ ﰱ
ﺍﳌﻮﺿﻮﻉ ،ﻓﻘﻞ ﺃﻥ ﺗﻘﺪﻣﺖ ﺍﻣﺮﺃﺓ ﺃﻭ ﺭﺟﻞ ﺑﻄﻠﺐ ﺍﻟﻄﻼﻕ ﺇﱃ ﺍﶈﻜﻤﺔ ﰒ ﺭﻓﺾ ،ﻭﺇﻥ ﻛﺜﲑﺍﹰ ﻣﻦ ﳑﺜﻼﺕ
ﺍﻟﺴﻴﻨﻤﺎ ﻳﻌﻠﻦ ﻋﻦ ﺭﻏﺒﺘﻬﻦ ﰱ ﺍﻟﻄﻼﻕ ﻣﻦ ﺃﺯﻭﺍﺟﻬﻦ ﻭﺍﻟﺰﻭﺍﺝ ﺑﺂﺧﺮﻳﻦ ﻗﺒﻞ ﺃﻥ ﻳﺘﻘﺪﻣﻦ ﺇﱃ ﺍﶈﺎﻛﻢ ﺬﺍ
ﺍﻟﻄﻠﺐ ،ﰒ ﻣﺎ ﺗﻠﺒﺚ ﺍﶈﺎﻛﻢ ﺃﻥ ﲡﻴﺒﻬﻦ ﺇﱃ ﻃﻠﺒﻬﻦ.
ﻭﺃﺑﺸﻊ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﶈﺎﻛﻢ ﰱ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﺍﻟﻐﺮﺑﻴﺔ ﻻ ﲢﻜﻢ ﺑﺎﻟﻄﻼﻕ ﺇﻻ ﺇﺫﺍ ﺛﺒﺖ ﺯﱏ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺰﻭﺟﺔ،
ﻭﻛﺜﲑﺍﹰ ﻣﺎ ﻳﺘﻮﺍﻃﺄ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺮﻣﻰ ﺬﻩ ﺍﻟﺘﻬﻤﺔ ﻟﻴﻔﺘﺮﻗﺎ ،ﻭﻗﺪ ﻳﻠﻔﻘﺎﻥ ﺷﻬﺎﺩﺍﺕ ﻭﻭﻗﺎﺋﻊ ﻣﻔﺘﻌﻠﺔ ﻹﺛﺒﺎﺕ
) (1ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ .231 /
) (2ﻓﺘﺎﻭﻯ ﻣﻌﺎﺻﺮﺓ ﺩ /ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺟـ 2ﺹ ،ﻭﺍﻧﻈﺮ ﺍﻟﻔﺮﻗﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻭﺃﺣﻜﺎﻣﻬﻤﺎ ﰱ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺩ/
ﺍﻟﺴﻴﺪ ﻓﺮﺝ ﺹ 275ﻁ ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ﺍﻷﻭﱃ 1410ﻫـ1990-ﻡ.
) (3ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ ،128ﻭﺍﻧﻈﺮ ﻣﺮﻛﺰ ﺍﳌﺮﺃﺓ ﰱ ﺍﳊﻴﺎﺓ ﺍﻹﺳـﻼﻣﻴﺔ ﺩ /ﺍﻟﻘﺮﺿـﺎﻭﻯ
ﺹ.112
www.alukah.net
ﺗﺎﺑﻊ ﺍﳉﺪﻳﺪ ﻭﺍﳊﺼﺮﻱ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ
www.alukah.net
ﺍﻟﺰﱏ ﺣﱴ ﲢﻜﻢ ﺍﶈﻜﻤﺔ … ﻓﺄﻯ ﺍﳊﺎﻟﺘﲔ ﺧﲑ ﻣﻘﺎﻣﺎﹰ ﻭﺃﻟﻴﻖ ﻛﺮﺍﻣﺔ ﺃﻥ ﻳﺘﻢ ﺍﻟﻄﻼﻕ ﺑﺪﻭﻥ ﻓﻀﺎﺋﺢ ،ﺃﻡ ﺃﻥ
ﻻﻳﺘﻢ ﺇﻻ ﺑﻌﺪ ﺍﻟﻔﻀﺎﺋﺢ؟(1).
ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﺮﺑﻴﲔ ﻗﺪ ﺟﻌﻠﻮﺍ ﺍﻟﻄﻼﻕ ﻋﻦ ﻃﺮﻳﻖ ﺍﶈﻜﻤﺔ ،ﻓﻤﺎ ﻗﻞ ﺍﻟﻄﻼﻕ ﻋﻨﺪﻫﻢ ،ﻭﻣﺎ ﺍﺳﺘﻄﺎﻋﺖ ﺍﶈﺎﻛﻢ
ﺃﻥ ﺗﻘﻒ ﰱ ﺳﺒﻴﻞ ﺭﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ ﻳﺮﻏﺐ ﰱ ﺍﻟﻄﻼﻕ.
ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺳﺒﻖ :ﺇﻥ ﺍﻟﻄﻼﻕ ﻟﻪ " ﺃﺛﺮ ﺷﺮﻋﻰ ﻫﻮ ﲢﺮﱘ ﺍﳌﻌﺎﺷﺮﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺻﺪﺭ ﻣﻦ
ﺍﻟﺰﻭﺝ ﺻﺮﳛﺎﹰ ﺃﻭ ﻛﺎﻟﺼﺮﻳﺢ – ﺍﻟﻜﻨﺎﻳﺔ – ﻭﻗﺪ ﻧﻮﻯ ﺑﻪ ﺍﻟﺰﻭﺝ ﺯﻭﺍﻝ ﺍﻟﻌﺼﻤﺔ ﺍﻟﺰﻭﺟﻴﺔ ﻫﺬﺍ ﺍﻷﺛﺮ ﻻ ﻳﺘﻮﻗﻒ
ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﻘﺎﺿﻰ ،ﺃﻣﺎ ﺍﻵﺛﺎﺭ ﺍﻷﺧﺮﻯ ﻓﻬﻰ ﺗﺘﺒﻊ ﻫﺬﺍ ﺍﻷﺛﺮ ﻭﺟﻮﺩﺍﹰ ﻭﻋﺪﻣﺎﹰ ﻭﺗﻮﺛﻴﻘﻬﺎ ﻟﺪﻯ ﺍﳌﻮﺛﻖ –
ﺍﳌﺄﺫﻭﻥ – ﺃﻭ ﺻﺪﻭﺭ ﺣﻜﻢ ﺎ ﺃﺩﻋﻰ ﳊﻔﻆ ﺍﳊﻘﻮﻕ.
ﻭﰱ ﺣﺎﻟﺔ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﻣﻦ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﻭﺟﻬﻪ ﺍﻟﺸﺮﻋﻰ ﺇﺫﺍ ﱂ ﻳﻘﺮ ﺑﻪ ﺍﻟﻘﺎﺿﻰ ،ﻓﺤﻜﻢ ﺍﻟﻘﺎﺿﻰ ﻻ ﻳﺆﺛﺮ
ﰱ ﺻﺤﺔ ﻭﻗﻮﻋﻪ ﺷﺮﻋﺎﹰ ،ﻷﻥ ﻣﻦ ﺑﻴﺪﻩ ﺍﻟﻌﺼﻤﺔ ﻗﺪ ﺃﺻﺪﺭﻩ ﻭﻧﻮﺍﻩ ﻓﺤﺮﻡ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﺣﻼﻻﹰ ﻟﻪ ،ﻧﻌﻢ ﻳﻜﻮﻥ
ﺣﻜﻢ ﺍﻟﻘﺎﺿﻰ ﺇﺫﺍ ﻃﻠﻖ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ ﻟﺜﺒﻮﺕ ﺿﺮﺭ ﳏﻘﻖ ﻭﺍﻗﻊ ﻋﻠﻴﻬﺎ ﻣﻨﻪ ﻳﻜﻮﻥ ﺻﺤﻴﺤﺎﹰ ﻭﻻ ﺧﻄﺮ
ﻓﻴﻪ ،ﻭﺇﳕﺎ ﺍﳋﻄﺮ ﺃﻥ ﻳﺮﻓﺾ ﻃﻼﻗﺎﹰ ﺻﺤﻴﺤﺎﹰ ﻭﺎﺋﻴﺎﹰ ﺻﺪﺭ ﻋﻦ ﺍﻟﺰﻭﺝ ،ﻷﻥ ﰱ ﺭﻓﺾ ﺍﻟﻘﺎﺿﻰ ﻟﻪ ﲢﻠﻴﻼﹰ
ﻟﻠﺤـﺮﺍﻡ ،ﰒ ﻣﺎ ﻓﺎﺋﺪﺓ ﺃﻥ ﳚﱪ ﺍﻟﻘﺎﺿﻰ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺣﻴﺎﺓ ﻗﺪ ﻣﻠﻬﺎ ﻭﻛﺮﻫﻬﺎ.
ﺃﻟﻴﺲ ﰱ ﺫﻟﻚ ﲪﻞ ﻟﻠﺰﻭﺝ ﻋﻠﻰ ﺇﺳﺎﺀﺓ ﻣﻌﺎﻣﻠﺔ ﺍﻟﺰﻭﺟﺔ ﻭﺗﻨﺸﻴﻂ ﻟﺮﻭﺡ ﺍﻟﺸﻘﺎﻕ ﺑﻴﻨﻬﻤﺎ؟)(2
ﻭﳑﺎ ﺳﺒﻖ ﻳﺘﺒﲔ ﺑﻜﻞ ﻭﺿﻮﺡ ﺣﻘﻴﻘﺔ ﺍﳌﻨﺤﲎ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺬﻯ ﻗﺮﺭﺗﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺸﺄﻥ ﻗﻀﻴﺔ ﺍﻟﻄﻼﻕ.
ﻛﻤﺎ ﻳﺘﺒﲔ ﺃﻥ ﻣﺎ ﻳﺮﺟﻒ ﺑﻪ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ،ﻭﻣﻦ ﺩﺍﺭ ﰱ ﻓﻠﻜﻬﻢ ﻣﻦ ﺃﺩﻋﻴﺎﺀ ﻧﺼﺮﺓ ﺍﳌﺮﺃﺓ ﻭﺍﺎﻣﻬﻢ ﻟﺸﺮﻳﻌﺔ
ﺍﻹﺳﻼﻡ ﺑﺄﺎ ﻇﻠﻤﺖ ﺍﳌﺮﺃﺓ ﳎﺮﺩ ﺃﻭﻫﺎﻡ ﺳﺎﻗﻄﺔ ﱂ ﺗﻘﻢ ﻋﻠﻰ ﺑﻴﻨﺔ ،ﻭﱂ ﻳﺪﻋﻤﻬﺎ ﺣﺠﺔ ﺩﺍﺣﻀﺔ.
) (1ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺩ /ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺹ.129
) (2ﺍﳌﺮﺃﺓ ﰱ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺩ /ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲎ ﺹ.186
www.alukah.net
You might also like
- الإرادة المنفردة للمرأة في الطلاق بين الحنفية والمالكيةNo ratings yetالإرادة المنفردة للمرأة في الطلاق بين الحنفية والمالكية56 pages
- The Woman's Ransom (Diya) (The Blood Money), and Her Wounds in Islamic Jurisprudence (Comparative Study)No ratings yetThe Woman's Ransom (Diya) (The Blood Money), and Her Wounds in Islamic Jurisprudence (Comparative Study)84 pages
- MKSQ - Volume 35 - Issue 1 - Pages 840-939No ratings yetMKSQ - Volume 35 - Issue 1 - Pages 840-939100 pages
- Problematika Perempuan Dalam Al-Qur'an Menurut Bediuzzaman Said NursiNo ratings yetProblematika Perempuan Dalam Al-Qur'an Menurut Bediuzzaman Said Nursi14 pages
- Women02771 مكانة المرأة في الإسلام والمواقف الثقافية لدى النساءNo ratings yetWomen02771 مكانة المرأة في الإسلام والمواقف الثقافية لدى النساء257 pages
- The Rights of Marriage and Busting Gender ReassignmentNo ratings yetThe Rights of Marriage and Busting Gender Reassignment16 pages
- Gender Equality Perspective and Women Position in IslamNo ratings yetGender Equality Perspective and Women Position in Islam24 pages
- شخصية المرأة المسلمة كما يصوغها الإسلام في الكتاب والسنة 2No ratings yetشخصية المرأة المسلمة كما يصوغها الإسلام في الكتاب والسنة 2206 pages
- شخصية المرأة المسلمة كما يصوغها الإسلام في الكتاب والسنة 2No ratings yetشخصية المرأة المسلمة كما يصوغها الإسلام في الكتاب والسنة 2206 pages
- 0867 Pdf - - - صفحات مشرقة من سيرة العالمات المسلماتNo ratings yet0867 Pdf - - - صفحات مشرقة من سيرة العالمات المسلمات42 pages
- Keywords: Muslim Woman, Public Administration, Islamic ThoughtNo ratings yetKeywords: Muslim Woman, Public Administration, Islamic Thought22 pages
- PDF Created With Pdffactory Trial VersionNo ratings yetPDF Created With Pdffactory Trial Version35 pages
- ص213 - كتاب المبسوط للسرخسي - باب نكاح الصغير والصغيرة - المكتبة الشاملةNo ratings yetص213 - كتاب المبسوط للسرخسي - باب نكاح الصغير والصغيرة - المكتبة الشاملة1 page
- Ayatul Ahkam Wa Ahadithuha Fil Munakahat 2024 Arabic 2No ratings yetAyatul Ahkam Wa Ahadithuha Fil Munakahat 2024 Arabic 210 pages
- Husband and The Right of Divorce All inNo ratings yetHusband and The Right of Divorce All in50 pages
- Concept of Gender and Gender Equality in IslamNo ratings yetConcept of Gender and Gender Equality in Islam19 pages
- Family Life in 21st Century, Topic - 14No ratings yetFamily Life in 21st Century, Topic - 1451 pages
- En Some Misconceptions About Women in IslamNo ratings yetEn Some Misconceptions About Women in Islam4 pages
- The Gender Equality and Womens Human Rights in IslamNo ratings yetThe Gender Equality and Womens Human Rights in Islam14 pages
- Arabic Al Dawabit Al Shariyah Li Himayat Al ZawajNo ratings yetArabic Al Dawabit Al Shariyah Li Himayat Al Zawaj189 pages
- المواجهة الجزائية لجرائم العنف ضد الزوجة في القانون الجزائري Penal Confrontation of Crimes of Violence Against the Wife in the Algerian LawNo ratings yetالمواجهة الجزائية لجرائم العنف ضد الزوجة في القانون الجزائري Penal Confrontation of Crimes of Violence Against the Wife in the Algerian Law18 pages
- JSREP - Volume 34 - Issue 162جزء1 - Pages 775-806No ratings yetJSREP - Volume 34 - Issue 162جزء1 - Pages 775-80632 pages
- The Status of Women in Islam (1) 240805 042125No ratings yetThe Status of Women in Islam (1) 240805 04212519 pages
- Murtaza Mutahhari - The Rights of Women in Islam (1980, World Organization For Islamic Services)No ratings yetMurtaza Mutahhari - The Rights of Women in Islam (1980, World Organization For Islamic Services)476 pages
- PHD Dissertation - Room For Interpretati PDF100% (1)PHD Dissertation - Room For Interpretati PDF232 pages
- Amsterdam University Press Reformation of Islamic ThoughtNo ratings yetAmsterdam University Press Reformation of Islamic Thought19 pages
