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ﻣﻦ ﺃﻫﻢ ﺍﻟﺤﻘﻮﻕ ﺍﻟﺘﻲ ﺗﺘﻄﻠﺒﻬﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻨﺼﻮﺹ،
ﻭﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻫﻲ ﺍﻟﺤﻘﻮﻕ ﺍﻟﻤﺎﺩﻳﺔ ﻟﻠﺰﻭﺟﺔ ﻋﻠﻰ
ﺯﻭﺟﻬﺎ ،ﻷﻥ ﻗﻴﺎﻡ ﺍﻟﺰﻭﺝ ﺑﺘﻠﻚ ﺍﻟﺠﻘﻮﻕ ﻭﺳﺪﻩ ﻟﻤﻄﺎﻟﺐ ﺍﻟﺰﻭﺟﺔ ﺩﻟﻴﻞ
ﻋﻠﻰ ﺻﺪﻕ ﻋﻼﻗﺘﻪ ﺑﻬﺎ.
ﻭﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺗﺸﺘﺮﻁ ﺍﻟﻨﻔﻘﺔ ﺣﺘﻰ ﻓﻲ ﺃﺷﺪ ﺍﻟﺤﺎﻻﺕ ،ﺑﻞ ﺑﻌﺪ
ﺍﻟﻄﻼﻕ ﻧﻔﺴﻪ ﻛﻤﺎ ﻳﻨﺺ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ،ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻫﻤﻴﺔ
ْﻢُ
ﻨﺘَْﻴُﺚَﺳﻜْﻦَﺣ ﻮﻫﻦِﻣُﻨُ ِﻜْﺳﺍﻟﻨﻔﻘﺔ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﺷﺄﻥ ﺍﻟﻤﻄﻠﻘﺎﺕ ﴿ :ﺍ
ِﻬﻦ ﴾)ﺍﻟﻄﻼﻕ ،(6:ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ: َ
ُﻘﻮﺍَﻋﻠ
ْﻴ ﻀﻴُﺘَِﻟﻭﻫﻦﻀﺎﺭُ َﻻ
ُﺗَ ْﻢَﻭُ
ِﺪﻛْﺟْﻦُﻭ ِﻣ
ُﻬﻦ﴾)ﺍﻟﻄﻼﻕ: َ
ْﻤﻠَﻦَﺣْﻌ
َﻀِﻬﻦَﺣﺘﻰ ﻳَ ْﻴَ
ُﻘﻮﺍَﻋﻠِﻔْﻧَﻓﺎْﻤﻞ ُﻦ ﺍ ِ
ﻭﻻﺕَﺣ ْﻥ ﻛ﴿َﻭﺍ
ٍ
ُﻗ
ُﻪْﺯ
ِﻪِﺭ َ
َﺭَﻋﻠ
ْﻴ ْﻦُﻗ
ِﺪ َﻣِﻪَﻭِﺘَﻌ
ْﻦَﺳ ٍﺔِﻣ َﻌْﻖُﺫﻭَﺳ ﻨﻔ
ُﻴِ
ِﻟ ،(6ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ﴿:
َﻫﺎ ﺳﻴﺠﻌﻞ ﺍ ﺑﻌﺪ َﺗﺎًﺴﺎ ﺍﻻَﻣﺎ ﺁ ْﻔَﻧ ُﻒ ﺍُ َﻠ
ُﻳﻜُﻩ ﺍُ ﻻَﺗﺎ
ْﻖِﻣﻤﺎ ﺁﻨﻔ
ُﻴِْﻠ
َﻓ
ﻋﺴﺮ ﻳﺴﺮﺍ ﴾)ﺍﻟﻄﻼﻕ(7 :
ﺑﻞ ﺗﻈﻞ ﻫﺬﻩ ﺍﻟﺤﻘﻮﻕ ﺍﻟﻤﺎﺩﻳﺔ ﺗﺎﺑﻌﺔ ﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ ،ﻭﻟﻮ ﺑﻌﺪ
ُﻒَﻣﺎ ﺼِﻧْ َﻜ
ُ
ْﻢ ﺍﻟﻤﻮﺕ ،ﺑﺎﻟﻤﻴﺮﺍﺙ ،ﻛﻤﺎ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰَ﴿:ﻭﻟ
ُﻊِﻣﻤﺎُُﻢ ﺍﻟﺮﺑَﻜ
ُ ٌﺪَﻓﻠَ
ُﻬﻦَﻭﻟَ ََ
ﺎﻥ ﻟ ْﻥ ﻛٌﺪَﻓﺎَ
ُﻬﻦَﻭﻟَ ُ
ْﻦ ﻟْﻢَﻳﻜَ
ْﻥ ﻟْﻢ ﺍُ
ﺍﺟﻜَﻭُ ْﺯ
َﻙ ﺍَﺮَﺗ
َ
ْﻢ
ْﻥ ﻟْﻢ ﺍ ْ
ُﺘ
َﺮﻛَﺗُﻊِﻣﻤﺎُﻬﻦ ﺍﻟﺮﺑ
ُ َ
ٍَﻭﻟْﻳﻦْﻭَﺩَﻬﺎ ﺍ
ِﺑﻴﻦ
ﻮﺻَ ُﻳِ ٍﺔِﺻﻴ ِﺪَﻭ ْ
َﻌْﻦ ﺑ
َﻦِﻣ ْ
َﺮﻛَﺗ
ٍﺔ
ِﺻﻴ ِﺪَﻭ ْ
َﻌ
ْﻦ ﺑْﻢِﻣ ْ
ُﺘ
َﺮﻛَﺗ
ُﻦِﻣﻤﺎ ُﻬﻦ ﺍﻟﺜ
ُﻤ َ
ٌﺪَﻓﻠَ
ْﻢَﻭﻟَﻜ
ُ ََ
ﺎﻥ ﻟ ْﻥ ﻛ ٌﺪَﻓﺎَ
ْﻢَﻭﻟ َﻜ
ُْﻦ ﻟُ
َﻳﻜ
ٍ()ﺍﻟﻨﺴﺎﺀ :ﻣﻦ ﺍﻵﻳﺔ(12 ْﻳﻦ ْﻭَﺩَﻬﺎ ﺍِﺑﻮﻥ
ﻮﺻَ ُﺗ ُ
ﻓﺄﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻋﺪﻡ ﺍﺷﺘﺮﺍﻁ ﺫﻛﺮ ﺍﻟﻤﻬﺮ ﻓﻲ ﺍﻟﻌﻘﺪ ،ﻭﺟﻮﺍﺯ ﺗﺄﺟﻴﻞ
ﺗﺴﻠﻴﻢ ﺍﻟﻤﻬﺮ ﺇﻟﻰ ﻣﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ،ﻭﺟﻮﺍﺯ ﺗﻨﺎﺯﻝ ﺍﻟﻤﺮﺃﺓ ﻋﻦ ﻣﻬﺮﻫﺎ ﺑﻌﺪ
ﺗﺴﻠﻤﻪ ،ﻭﺟﻮﺍﺯ ﻛﻮﻧﻪ ﺷﻴﺌﺎ ﺭﻣﺰﻳﺎ ﻻ ﻗﻴﻤﺔ ﻣﺎﺩﻳﺔ ﻟﻪ ..ﻭﻫﻜﺬﺍ.
ﻭﻟﻬﺬﺍ ،ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﺳﺒﺐ ﺁﺧﺮ ﻫﻮ ﻣﺎ ﺳﻨﺬﻛﺮﻩ ﻓﻲ ﺍﻟﻤﻬﺮ ﺍﻟﻤﺆﺟﻞ ﻣﻦ
ﺇﻣﻜﺎﻧﻴﺔ ﺟﻌﻞ ﺍﻟﻤﻬﺮ ﻭﺳﻴﻠﺔ ﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻴﻬﺎ
ﺃﻭ ﻋﻠﻰ ﺁﺛﺎﺭﻫﺎ ،ﻭﻫﻮ ﺑﺬﻟﻚ ﻳﺪﺧﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻛﺜﺮ ﻣﻦ ﺩﺧﻮﻟﻪ ﻓﻲ
ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻖ.
-ﻭﻗﺪ ﻗﺴﻤﻨﺎ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ ﻫﻲ:
ُﻬ
ُﺮﻫﺎَﻤ
ُْﺮﻫﺎ ﻭﻳَﻬ
َﻤ
ُْﺮ :ﺍﻟﺼﺪﺍﻕ ،ﻭﺍﻟـﺠﻤﻊُﻣﻬﻮﺭ؛ ﻭﻗﺪ ﻣﻬﺮ ﺍﻟـﻤﺮﺍﺓ ﻳْﻬ
:ﺍﻟـﻤ
ﻟﻐﺔ َ
ْﺮﺗﻬﺎ ،ﻓﻬﻲ ﻣـﻤﻬﻮﺭﺓ ،ﺍﻋﻄﻴﺘﻬﺎ ً
ﻣﻬﺮﺍ .ﻭﺍﻣﻬﺮﺗﻬﺎ: َﻬ
ﻭﻣ
َﺮﻫﺎَ . ﺮﺍ ﻭﺍَ
ﻣﻬ ْﻬً
َﻣ
ﺍﻟـﺤﺬﻕ
ﻭﺍﻟـﻤﻬﺎﺭﺓِ :
ِﻬﻴﺮﺓ :ﺍﻟﻐﺎﻟـﻴﺔ ﺍﻟـﻤﻬﺮَ .
ﻭﺍﻟـﻤ
ﺯﻭﺟﺘﻬﺎ ﻏﻴﺮﻱ ﻋﻠـﻰ ﻣﻬﺮَ . ّ
ﻓـﻲ ﺍﻟﺸﻲﺀ .ﻭﺍﻟـﻤﺎﻫﺮ :ﺍﻟـﺤﺎﺫﻕ ﺑﻜﻞ ﻋﻤﻞ].[2
ﺍﺻﻄﻼﺣﺎ :ﻫﻮ ﻣﺎﻝ ﻳﺠﺐ ﻓﻲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﻣﻨﺎﻓﻊ
ﺍﻟﺒﻀﻊ ,ﺇﻣﺎ ﺑﺎﻟﺘﺴﻤﻴﺔ ﺃﻭ ﺑﺎﻟﻌﻘﺪ].[3
.1ﺍﻟﻌﻘﺮ] :[6ﻫﻮ ﻣﺎ ﺗﻌﻄﺎﻩ ﺍﻟﻤﺮﺃﺓ ﻋﻠﻰ ﻭﻁﺀ ﺍﻟﺸﺒﻬﺔ ,ﻭﺃﺻﻠﻪ :ﺃﻥ ﻭﺍﻃﺊ
ﺍﻟﺒﻜﺮ ﻳﻌﻘﺮﻫﺎ ﺇﺫﺍ ﺍﻓﺘﻀﻬﺎ ,ﻓﺴﻤﻲ ﻣﺎ ﺗﻌﻄﺎﻩ ﻟﻠﻌﻘﺮ ﻋﻘﺮﺍ ,ﺛﻢ ﺻﺎﺭ ﻋﺎﻣﺎ
ﻟﻬﺎ ﻭﻟﻠﺜﻴﺐ ,ﻭﺟﻤﻌﻪ :ﺃﻋﻘﺎﺭ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﻈﻔﺮ :ﻋﻘﺮ ﺍﻟﻤﺮﺃﺓ ﺩﻳﺔ ﻓﺮﺟﻬﺎ
ﺇﺫﺍ ﻏﺼﺒﺖ ﻓﺮﺟﻬﺎ ،ﻭﻗﺎﻝ ﺍﻟﺠﻮﻫﺮﻱ :ﻫﻮ ﻣﻬﺮ ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻭﻃﺌﺖ ﺑﺸﺒﻬﺔ.
.2ﺍﻷﺟﺮ :ﻣﺼﺪﺭ ﺃﺟﺮﻩ ﻳﺄﺟﺮﻩ ،ﺇﺫﺍ ﺃﺛﺎﺑﻪ ﻭﺃﻋﻄﺎﻩ ﺟﺰﺍﺀ ﻋﻤﻠﻪ ،ﻭﻳﺴﺘﻌﻤﻞ
ﺍﻷﺟﺮ ﺑﻤﻌﻨﻰ ﺍﻹﺟﺎﺭﺓ ﻭﺑﻤﻌﻨﻰ ﺍﻷﺟﺮﺓ] ،[7ﻭﻗﺪ ﺳﻤﻰ ﺍﻟﻘﺮﺁﻥ ﻣﻬﺮ ﺍﻟﻤﺮﺃﺓ
ِﺗﻲ
َﻚ ﺍﻟﻼ ﺍﺟ
َﻭَْﺯ
َﻚ ﺍَ ْﻠ
َﻨﺎ ﻟَ
ْﺣﻠ َﻬﺎ ﺍﻟﻨ
ِﺒﻲ ﺍﻧﺎ ﺍ َﻳﺎﺍﻳ
ﺃﺟﺮﺍ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ :
ُﻫﻦ﴾ )ﺍﻷﺣﺰﺍﺏ ،(50:ﻭﻗﺪ ﺳﻤﻲ ﺍﻟﻤﻬﺮ ﺃﺟﺮﺍ ﻷﻧﻪ ﺑﺪﻝ ﻮﺭ
ُﺟَ ﺖﺍْﻴََﺗ
ﺁ
ﺍﻟﻤﻨﺎﻓﻊ ﻭﻟﻴﺲ ﺑﺒﺪﻝ ﻋﻦ ﺍﻷﻋﻴﺎﻥ ,ﻛﻤﺎ ﺳﻤﻲ ﺑﺪﻝ ﻣﻨﺎﻓﻊ ﺍﻟﺪﺍﺭ ﻭﺍﻟﺪﺍﺑﺔ
ﺃﺟﺮﺍ.
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﺃﻧﻪ ﻋﻮﺽ ﻋﻦ ﺷﻲﺀ ﻣﻠﻜﻪ ﺍﻟﺰﻭﺝ ﻓﻲ ﻣﻘﺎﺑﻠﺘﻪ ،ﻭﻫﻮ ﻣﻠﻚ
ﺍﻟﻤﺘﻌﺔ ،ﻭﻣﻦ ﻫﻨﺎ ﺣﻜﻤﻮﺍ ﺑﻔﺴﺎﺩ ﺍﻟﻌﻘﺪ ﺇﺫﺍ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﺃﻻ ﻣﻬﺮ ﻟﻬﺎ
ﻭﻗﺒﻠﺖ ﺫﻟﻚ ً
ﻗﻴﺎﺳﺎ ﻟﻪ ﻋﻠﻰ ﺍﻟﺒﻴﻊ ﺇﺫﺍ ﻧﻔﻰ ﻓﻴﻪ ﺍﻟﺜﻤﻦ] ،[11ﻭﻣﻦ ﺍﻷﺩﻟﺔ
ِﻪ
ِﺑ ُﺘ
ْﻢْﻌَﺘْﻤَﺘ
ﺍﺳ
َﻤﺎْ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺳﻤﺎﻩ ً
ﺃﺟﺮﺍ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰَ﴿:ﻓ
ْﻦ
ِﻪِﻣِﺑ
ْﻢُﺘْﻴ َﺮَ
ﺍﺿ َﺗ
ﻴﻤﺎ
ِﻓَْﻢُ
ْﻴﻜَ َﻨَ
ﺎﺡَﻋﻠ َﻻُﺟًﺔَﻭِﺮَ
ﻳﻀ ُﻫﻦَﻓﻮﺭ
ُﺟَ ُﺗُ
ﻮﻫﻦ ﺍ ُﻬﻦَﻓﺂْﻨ
ِﻣ
ﻴﻤﺎ﴾)ﺍﻟﻨﺴﺎﺀ،(24:ﻭﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ِﻜًﻴﻤﺎَﺣ
ِﻠً ََ
ﺎﻥَﻋ ِﺔ ﺍﻥ ﺍَ ﻛِﺮَ
ﻳﻀ َﻔِﺪْ
ﺍﻟ ْ
َﻌﺑ
ﺑﻌﺪﻫﺎ ﻳﻘﻮﻝ﴿ :ﻭﺁﺗﻮﻫﻦ ﺃﺟﻮﺭﻫﻦ ﺑﺎﻟﻤﻌﺮﻭﻑ﴾ )ﺍﻟﻨﺴﺎﺀ (25:
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ :ﺃﻧﻪ ﻫﺪﻳﺔ ﻻﺯﻣﺔ ﻓﺮﺿﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﻏﻴﺮ ﻣﻘﺎﺑﻠﺔ ﺷﻲﺀ،
ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻤﺎ ﻳﻠﻲ:
ِﻬﻦ َﻗﺎ
ِﺗ ُﺪ
ﺻﺎﺀََﺴَ ُﺗﻮﺍ ﺍﻟﻨ
· ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺳﻤﺎﻩ ﻧﺤﻠﺔ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰَ﴿:ﻭﺁ
ًﺌﺎ﴾)ﺍﻟﻨﺴﺎﺀ: ًﺌﺎَﻣ
ِﺮﻳ ُﻠﻮ
ُﻩَﻫ
ِﻨﻴ ًﺴﺎَﻓﻜ
ُ َﻧ
ْﻔُﻪْﻨ
ٍﺀِﻣْﻦَﺷ
ْﻲ َﻜ
ُ
ْﻢَﻋ َﻦ ﻟ
ْﺒ ًﺔَﻓﺎ
ْﻥِﻃ َ
ْﺤﻠِﻧ
(4ﻭﺍﻟﻨﺤﻠﺔ ﺗﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﻳﻨﺤﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻌﻄﻴﻪ ﻫﺒﺔ ﻋﻦ ﻃﻴﺐ ﻧﻔﺲ
ﺑﺪﻭﻥ ﻣﻘﺎﺑﻠﺔ ﻋﻮﺽ ،ﻗﺎﻝ ﺍﻟﺠﺼﺎﺹ) :ﻧﺤﻠﺔ ﻳﻌﻨﻲ ﺑﻄﻴﺒﺔ ﺃﻧﻔﺴﻜﻢ،
ﻳﻘﻮﻝ ﻻ ﺗﻌﻄﻮﻫﻦ ﻣﻬﻮﺭﻫﻦ ،ﻭﺃﻧﺘﻢ ﻛﺎﺭﻫﻮﻥ ﻭﻟﻜﻦ ﺁﺗﻮﻫﻢ ﺫﻟﻚ ﻭﺃﻧﻔﺴﻜﻢ
ﺑﻪ ﻃﻴﺒﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻬﺮ ﻟﻬﻦ ﺩﻭﻧﻜﻢ ،ﻓﺠﺎﺋﺰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺃﻥ ﻳﻜﻮﻥ
ﺇﻧﻤﺎ ﺳﻤﺎﻩ ﻧﺤﻠﺔ ،ﻷﻥ ﺍﻟﻨﺤﻠﺔ ﻫﻲ ﺍﻟﻌﻄﻴﺔ،ﻭﻟﻴﺲ ﻳﻜﺎﺩ ﻳﻔﻌﻠﻬﺎ ﺍﻟﻨﺎﺣﻞ ﺇﻻ
ﻣﺘﺒﺮﻋﺎ ﺑﻬﺎ ﻃﻴﺒﺔ ﺑﻬﺎ ﻧﻔﺴﻪ ،ﻓﺄﻣﺮﻭﺍ ﺑﺈﻳﺘﺎﺀ ﺍﻟﻨﺴﺎﺀ ﻣﻬﻮﺭﻫﻦ ﺑﻄﻴﺒﺔ ﻣﻦ
ﻣﺘﺒﺮﻋﺎ ﺑﻬﺎ ﻃﻴﺒﺔ ﺑﻬﺎ ﻧﻔﺴﻪ ،ﻓﺄﻣﺮﻭﺍ ﺑﺈﻳﺘﺎﺀ ﺍﻟﻨﺴﺎﺀ ﻣﻬﻮﺭﻫﻦ ﺑﻄﻴﺒﺔ ﻣﻦ
ﺃﻧﻔﺴﻬﻢ ﻛﺎﻟﻌﻄﻴﺔ ﺍﻟﺘﻲ ﻳﻔﻌﻠﻬﺎ ﺍﻟﻤﻌﻄﻲ ﺑﻄﻴﺒﺔ ﻣﻦ ﻧﻔﺴﻪ(][12
· ﺃﻥ ﺍﻟﺒﻴﻊ ﺑﻐﻴﺮ ﺫﻛﺮ ﺛﻤﻦ ﻻ ﻳﺤﻞ ،ﻭﺍﻟﺰﻭﺍﺝ ﺑﻐﻴﺮ ﺫﻛﺮ ﺻﺪﺍﻕ ﺣﻼﻝ
ﺻﺤﻴﺢ.
ﺣﻖ ﻟﻠﺸﺮﻉ :ﻓﻲ ﺣﺎﻝ ﺍﻻﺑﺘﺪﺍﺀ ﻹﺑﺎﻧﺔ ﺧﻄﺮ ﺍﻟﻌﻘﺪ ﻭﺻﻴﺎﻧﺔ ﺍﻟﻤﺮﺃﺓ ﻋﻦ
ﺍﻻﺑﺘﺬﺍﻝ ،ﻭﻟﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻨﻪ ﺑﺤﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ.
ﺣﻖ ﻟﻠﻤﺮﺃﺓ :ﺣﺎﻟﺔ ﺍﻟﺒﻘﺎﺀ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﻌﻘﺪ ،ﻭﻟﺬﻟﻚ ﻳﺠﻮﺯ ﻟﻬﺎ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻨﻪ
ﻟﺰﻭﺟﻬﺎ ،ﺑﺨﻼﻑ ﺗﻨﺎﺯﻟﻬﺎ ﻋﻦ ﻋﺪﻡ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻤﻬﺮ ،ﻓﻼ ﻳﺤﻖ ﻟﻬﺎ ﻷﻧﻪ ﺣﻖ
ﺍﻟﺸﺮﻉ.
ﺣﻖ ﻟﻸﻭﻟﻴﺎﺀ :ﻓﻠﺬﻟﻚ ﻳﺠﻮﺯ ﻟﻬﻢ ﺍﻻﻋﺘﺮﺍﺽ ﺇﺫﺍ ﺯﻭﺟﺖ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﻌﺎﻗﻠﺔ
ﻧﻔﺴﻬﺎ ﺑﺄﻗﻞ ﻣﻦ ﻣﻬﺮ ﺍﻟﻤﺜﻞ ،ﻭﻗﺪ ﺗﺤﺪﺙ ﺍﻟﻔﻘﻬﺎﺀ ﻫﻨﺎ ﻋﻠﻰ ﺍﻟﺤﻠﻮﺍﻥ]،[27
ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺣﻜﻤﻪ ,ﻭﻓﻲ ﺣﻜﻢ ﻣﻦ ﺍﺷﺘﺮﻁ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺼﺪﺍﻕ ﺣﺒﺎﺀ
ﻳﺤﺎﺑﻰ ﺑﻪ ﺍﻷﺏ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ]:[28
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﺍﻟﺸﺮﻁ ﻻﺯﻡ ﻭﺍﻟﺼﺪﺍﻕ ﺻﺤﻴﺢ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ
ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ،ﻭﻫﻮ ﻗﻮﻝ ﻣﺴﺮﻭﻕ ﻭﻋﻠﻰ ﺑﻦ ﺍﻟﺤﺴﻴﻦ
ﻭﻗﻴﻞ :ﻳﺨﺘﺺ ﺫﻟﻚ ﺑﺎﻷﺏ ﺩﻭﻥ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ.
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺮﻁ ﻋﻨﺪ ﺍﻟﺰﻭﺍﺝ ﻓﻬﻮ ﻻﺑﻨﺘﻪ ,ﻷﻧﻪ ﻣﻦ ﺟﻤﻠﺔ
ﺍﻟﻤﻬﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﺰﻭﺍﺝ ﻓﻬﻮ ﻟﻪ ،ﺇﻥ ﻓﺎﺭﻗﻬﺎ ﺯﻭﺟﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ
ﺑﻬﺎ ﻓﻠﺰﻭﺟﻬﺎ ﺷﻄﺮ ﺃﻱ ﻧﺼﻒ ﺍﻟﺤﺒﺎﺀ ﺍﻟﺬﻱ ﻭﻗﻊ ﺑﻪ ﺍﻟﺰﻭﺍﺝ ﻷﻧﻪ ﻣﻦ
ﺍﻟﺼﺪﺍﻕ ﻭﻫﻮ ﻳﺘﺸﻄﺮ ﺑﺎﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ] ،[29ﻭﻫﻮ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ
ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻲ ﻋﺒﻴﺪ ،ﻭﻗﻮﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ،ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ
ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻲ ﻋﺒﻴﺪ ،ﻭﻗﻮﻝ ﺍﻟﻤﺎﻟﻜﻴﺔ ،ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ
ﺫﻟﻚ:
·.1ﻗﻮﻟﻪ -ﺻﻠﻰ ﺍ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ):-ﺃﻳﻤﺎ ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ ﻋﻠﻰ ﺻﺪﺍﻕ ﺃﻭ
ﺣﻴﺎﺀ ﺃﻭ ﻋﺪﺓ ﻗﺒﻞ ﻋﺼﻤﺔ ﺍﻟﻨﻜﺎﺡ ﻓﻬﻮ ﻟﻬﺎ ،ﻓﻤﺎ ﻛﺎﻥ ﺑﻌﺪ ﻋﺼﻤﺔ ﺍﻟﻨﻜﺎﺡ
ﻓﻬﻮ ﻟﻤﻦ ﺃﻋﻄﻴﻪ ،ﻭﺃﺣﻖ ﻣﺎ ﺃﻛﺮﻡ ﺑﻪ ﺍﻟﺮﺟﻞ ﺍﺑﻨﺘﻪ ﺃﻭ ﺃﺧﺘﻪ(][30ﻗﺎﻝ
ﺍﻟﺸﻮﻛﺎﻧﻲ ):ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺗﺴﺘﺤﻖ ﺟﻤﻴﻊ ﻣﺎ ﻳﺬﻛﺮ ﻗﺒﻞ
ﺍﻟﻌﻘﺪ ﻣﻦ ﺻﺪﺍﻕ ﺃﻭ ﺣﺒﺎﺀ ﻭﻫﻮ ﺍﻟﻌﻄﺎﺀ ﺃﻭ ﻋﺪﺓ ﺑﻮﻋﺪ ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ
ﺍﻟﺸﻲﺀ ﻣﺬﻛﻮﺭﺍ ﻟﻐﻴﺮﻫﺎ ﻭﻣﺎ ﻳﺬﻛﺮ ﺑﻌﺪ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ،ﻓﻬﻮ ﻟﻤﻦ ﺟﻌﻞ ﻟﻪ
ﺳﻮﺍﺀ ﻛﺎﻥ ﻭﻟﻴﺎ ﻭﻟﻲ ﺃﻭ ﺍﻟﻤﺮﺃﺓ ﻧﻔﺴﻬﺎ(][31
ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﺇﻥ ﻭﻗﻊ ﻓﻲ ﻧﻔﺲ ﺍﻟﻌﻘﺪ ﻭﺟﺐ ﻟﻠﻤﺮﺃﺓ ﻣﻬﺮ ﻣﺜﻠﻬﺎ ،ﻭﺇﻥ
ﻭﻗﻊ ﺧﺎﺭﺟﺎ ﻋﻨﻪ ﻟﻢ ﻳﺠﺐ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ.
ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ :ﻫﻮ ﻟﻠﻤﺮﺃﺓ ﻣﻄﻠﻘﺎ ،ﻭﻫﻮ ﻗﻮﻝ ﻋﻄﺎﺀ ﻭﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ،
ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻮ ﻋﺒﻴﺪ
2ـ ﺷﺮﻭﻁ ﺍﻟﻤﻬﺮ
ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﻲ ﻧﺺ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﺍﻟﺘﻲ ﻻ ﻳﻌﺘﺒﺮ ﺍﻟﻤﻬﺮ ﻣﻬﺮﺍ ﺇﻻ
ﺑﺘﻮﻓﺮﻫﺎ ـ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﻓﻲ ﺫﻟﻚ ـ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﺎﻟﻴﺔ:
ﻟﻐﺔ :ﻗﻮﻣﺖ ﺍﻟﺸﻲﺀ ﻓﺘﻘﻮﻡ ,ﺃﻱ ﻋﺪﻟﺘﻪ ﻓﺘﻌﺪﻝ ،ﻭﻗﻮﻣﺖ ﺍﻟﻤﺘﺎﻉ :ﺃﻱ
ﺟﻌﻠﺖ ﻟﻪ ﻗﻴﻤﺔ ﻣﻌﻠﻮﻣﺔ .ﻣﻦ ﺍﻟﺘﻘﻮﻳﻢ ,ﻭﻫﻮ ﺗﺤﺪﻳﺪ ﺍﻟﻘﻴﻤﺔ ﻭﺗﻘﺪﻳﺮﻫﺎ.
ْﻢ ﴾ُ
ِﻟﻜ
َﻮﺍ
ْﻣ ُﻐﻮﺍ
ِﺑﺎ َﺘَﺗ
ْﺒْﻥ ُ
ْﻢ ﺍ ﺍﺀَﺫ
ِﻟﻜ َﺭَ َﻜ
ُ
ْﻢَﻣﺎَﻭِﺣﻞ ﻟ
ﺃ· ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰَ﴿ :ﻭﺍ
)ﺍﻟﻨﺴﺎﺀ،(24 :ﻓﺸﺮﻃﺖ ﺍﻵﻳﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻬﺮ ﻣﺎﻻ ,ﻓﻤﺎ ﻻ ﻳﻜﻮﻥ ﻣﺎﻻ ﻻ
ﻳﻜﻮﻥ ﻣﻬﺮﺍ ﻓﻼ ﺗﺼﺢ ﺗﺴﻤﻴﺘﻪ ﻣﻬﺮﺍ.
ُﺘ
ْﻢﺿ ْﺪَﻓ
َﺮْ َﻗ َﻤﺴُ
ﻮﻫﻦَﻭ َﺗْﻥ
ِﺍ
ْﺒﻞ ْﻦَﻗ ُﻤُ
ﻮﻫﻦِﻣ ْﻘ
ُﺘْﻥَﻃﻠ﴿ﻭﺍ
ﺏ· ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰَ :
ْﻢ ﴾)ﺍﻟﺒﻘﺮﺓ ،(237 :ﻓﻘﺪ ﺃﻣﺮ ﺗﻌﺎﻟﻰُﺘ
ﺿ ُﻒَﻣﺎَﻓ
َﺮْ ﺼ ًﺔَﻓ
ِﻨْ ِﺮَ
ﻳﻀ ُﻬﻦَﻓَ
ﻟ
ﺑﺘﻨﺼﻴﻒ ﺍﻟﻤﻔﺮﻭﺽ ﻓﻲ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻘﺘﻀﻲ ﻛﻮﻥ ﺍﻟﻤﻔﺮﻭﺽ
ﻣﺤﺘﻤﻼ ﻟﻠﺘﻨﺼﻴﻒ ،ﻭﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻓﻲ ﺍﻟﻤﺎﻝ.
ﺎﺀ
َﺴَُﺗﻮﺍ ﺍﻟﻨﺃ· ﺇﻃﻼﻕ ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﻤﻬﺮ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰَ﴿ :ﻭﺁ
ًﺔ ﴾)ﺍﻟﻨﺴﺎﺀ ،(4 :ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ ﻭﺁﺗﻮﻫﻦ ﺃﺟﻮﺭﻫﻦ َ
ْﺤﻠِﻧِﻬﻦ ِﺗَﻗﺎ
ُﺪﺻ
َ
ْﺪَﻗ َﻤﺴُ
ﻮﻫﻦَﻭ َﺗْﻥِﺍ ْﻦَﻗ
ْﺒﻞ ُﻤُ
ﻮﻫﻦِﻣ ْﻘ
ُﺘ ْﻥَﻃﻠ ﺑﺎﻟﻤﻌﺮﻭﻑ ﴾ ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰَ﴿ :ﻭﺍ
ْﻢ ﴾)ﺍﻟﺒﻘﺮﺓ ،(237 :ﻓﻠﻢ ﻳﺬﻛﺮ ﺍ ُﺘﺿ ُﻒَﻣﺎَﻓ
َﺮْ ﺼ ًﺔَﻓ
ِﻨْ ِﺮَ
ﻳﻀ َ
ُﻬﻦَﻓْﻢ ﻟ ُﺘﺿ َﻓ
َﺮْ
ﺗﻌﺎﻟﻰ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﻟﺼﺪﺍﻕ ،ﻓﺠﻌﻞ ﻓﻴﻪ ﺣﺪﺍ ﺑﻞ ﺃﺟﻤﻠﻪ ﺇﺟﻤﺎﻻ،
ﻣﻊ ﺃﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺃﻥ ﻳﺠﻌﻞ ﻟﻠﺼﺪﺍﻕ ﺣﺪﺍ ﻻ ﻳﻜﻮﻥ ﺃﻗﻞ ﻣﻨﻪ ﻟﻤﺎ ﺃﻫﻤﻠﻪ ،ﻭﻻ
ﺃﻏﻔﻠﻪ.
ﺯ· ﺃﻥ ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ -ﺭﺿﻲ ﺍ ﻋﻨﻬﻢ ،-ﻓﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱ -
ﺭﺿﻲ ﺍ ﻋﻨﻪ -ﻗﺎﻝ) :ﻟﻮ ﺭﺿﻴﺖ ﺑﺴﻮﺍﻙ ﻣﻦ ﺃﺭﺍﻙ ﻟﻜﺎﻥ ﻣﻬﺮﺍ( ،ﻭﻋﻦ
ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ -ﺭﺿﻲ ﺍ ﻋﻨﻪ -ﺃﻧﻪ ﻗﺎﻝ) :ﻟﻴﺲ ﻋﻠﻰ ﺃﺣﺪ ﺟﻨﺎﺡ
ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﻘﻠﻴﻞ ﻣﺎﻟﻪ ﺃﻭ ﻛﺜﻴﺮﻩ ﺇﺫﺍ ﺍﺳﺘﺸﻬﺪﻭﺍ ﻭﺗﺮﺍﺿﻮﺍ( ،ﻭﻋﻦ ﺟﺎﺑﺮ
ﺑﻦ ﻋﺒﺪ ﺍ -ﺭﺿﻲ ﺍ ﻋﻨﻪ -ﻗﺎﻝ) :ﻣﻦ ﺃﻋﻄﻰ ﻓﻲ ﺻﺪﺍﻕ ﺍﻣﺮﺃﺓ
ﻣﻞﺀ ﺣﻔﻨﺔ ﻣﻦ ﺳﻮﻳﻖ ﺃﻭ ﺗﻤﺮ ﻓﻘﺪ ﺍﺳﺘﺤﻞ(،ﻭﻋﻦ ﻋﻄﺎﺀ ،ﺃﻧﻪ ﻗﺎﻝ
ﻓﻲ ﺍﻟﺼﺪﺍﻕ :ﺃﺩﻧﻰ ﻣﺎ ﻳﻜﻔﻲ :ﺧﺎﺗﻤﻪ ,ﺃﻭ ﺛﻮﺏ ﻳﺮﺳﻠﻪ ،ﻭﻗﺎﻝ ﻋﻤﺮﻭ
ﺑﻦ ﺩﻳﻨﺎﺭ :ﺃﺩﻧﻰ ﺍﻟﺼﺪﺍﻕ ﻣﺎ ﺗﺮﺍﺿﻮﺍ ﺑﻪ ،ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ :ﻟﻮ
ﺃﺻﺪﻗﻬﺎ ﺳﻮﻃﺎ ﺣﻠﺖ ﻟﻪ ،ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ﺃﻧﻪ ﺯﻭﺝ ﺍﺑﻨﺘﻪ ﺍﺑﻦ
ﺃﺻﺪﻗﻬﺎ ﺳﻮﻃﺎ ﺣﻠﺖ ﻟﻪ ،ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ﺃﻧﻪ ﺯﻭﺝ ﺍﺑﻨﺘﻪ ﺍﺑﻦ
ﺃﺧﻴﻪ ,ﻓﻘﻴﻞ ﻟﻪ :ﺃﺻﺪﻕ؟ ﻓﻘﺎﻝ :ﺩﺭﻫﻤﻴﻦ ،ﻭﻋﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ -ﺭﺿﻲ
ﺍ ﻋﻨﻪ -ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺼﺪﺍﻕ :ﻫﻮ ﻋﻠﻰ ﻣﺎ ﺗﺮﺍﺿﻮﺍ ﻋﻠﻴﻪ ﻣﻦ
ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ ,ﻭﻻ ﻳﺆﻗﺖ ﺷﻴﺌﺎ ،ﻭﻗﺎﻝ :ﻣﺎ ﺗﺮﺍﺿﻮﺍ ﺑﻪ ﻋﻠﻴﻪ ﻓﻬﻮ ﺻﺪﺍﻕ،
ﻭﻋﻦ ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺃﻧﻪ ﻗﺎﻝ :ﻳﺤﻞ ﺍﻟﻤﺮﺃﺓ ﻣﺎ ﺭﺿﻴﺖ ﺑﻪ ﻣﻦ
ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ][41
ﺍﻟﻤﺼﺪﺭ...