‫ﺍﻟﺠﻤﻬﻮﺭﻳﺔ ﺍﻟﺠﺰﺍﺋﺮﻳﺔ ﺍﻟﺪﻳﻤﻘﺮﺍﻃﻴﺔ ﺍﻟﺸﻌﺒﻴﺔ‬

‫ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‬

‫ﺟﺎﻣﻌﺔ ﺍﻟﻌﺮﺑﻲ ﺑﻦ ﻣﻬﻴﺪﻱ ﺃﻡ ﺍﻟﺒﻮﺍﻗﻲ‬
‫*************************************‬

‫ﻛﻠﻴﺔ ﺍﻟﺤﻘﻮﻕ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ‬

‫ﺍﻟﻮﺟﻴﺰ ﻓﻲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‬

‫ﻣﺬﻛﹼــــﺮﺓ ﻣﻦ ﺇﻋﺪﺍﺩ ﺍﻟﺪﻛﺘﻮﺭ ﻛﺎﻣﻠﻲ ﻣﺮﺍﺩ‬

‫ﻟﻄﻠﺒﺔ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﻠﻮﻡ ﻗﺎﻧﻮﻧﻴﺔ ﻭﺇﺩﺍﺭﻳﺔ‬

‫ﺍﻟﺴﻨﺔ ﺍﻟﺠﺎﻣﻌﻴﺔ‪2010-2009 :‬‬

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 ‫ﻓﻬﺮﺱ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ‬
‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‬
‫ﻣﺪﺧﻞ ﺇﻟﻰ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﻟﺠﺰﺍﺋﺮﻱ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺨﻄﺒﺔ‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭّﻝ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﺨﻄﺒﺔ ﺷﺮﻋﺎ ﻭﻗﺎﻧﻮﻧﺎ ﻭﻣﺸﺮﻭﻋﻴﺘﻬﺎ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻃﺒﻴﻌﺔ ﺍﻟﺨﻄﺒﺔ ﺷﺮﻋﺎ ﻭﻗﺎﻧﻮﻧﺎ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﻟﺨﻄﺒﺔ ﻭﺁﺛﺎﺭﻩ ﺷﺮﻋﺎ ﻭﻗﺎﻧﻮﻧﺎ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﹼﺎﻧﻲ‪ :‬ﺗﻜﻮﻳﻦ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭّﻝ‪ :‬ﺭﻛﻦ ﺍﻟﺮﺿﺎ ﻓﻲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺷﺮﻁ ﺍﻷﻫﻠﻴّﺔ ﻓﻲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺷﺮﻁ ﺍﻟﺼﺪﺍﻕ ﻓﻲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺮّﺍﺑﻊ‪ :‬ﺷﺮﻁ ﺍﻟﻮﻟﻲ ﻓﻲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺷﺮﻁ ﺍﻹﺷﻬﺎﺩ ﻓﻲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺷﺮﻁ ﺍﻧﻌﺪﺍﻡ ﺍﻟﻤﻮﺍﻧﻊ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﺛﺒﺎﺕ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻭﺗﺴﺠﻴﻠﻪ‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺇﺛﺒﺎﺕ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺗﺴﺠﻴﻞ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺁﺛﺎﺭ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭّﻝ‪ :‬ﺍﻟﻨّﻔﻘﺔ ﺍﻟﺰﻭﺟﻴّﺔ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺘﻌﺪّﺩ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺨﺎﻣﺲ‪ :‬ﻣﺎﻫﻴﺔ ﺍﻟﻄﹼﻼﻕ‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭّﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻄﹼﻼﻕ ﻭﺗﻤﻴﻴﺰﻩ ﻋﻦ ﺍﻟﻔﺴﺦ‪.‬‬

‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺣﻜﻢ ﺍﻟﻄﻼﻕ ﻭﺃﺩﻟﺔ ﻣﺸﺮﻭﻋﻴﺘﻪ ﻭﺍﻟﺤﻜﻤﺔ ﻣﻨﻪ‪.‬‬

‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻗﺴﺎﻡ ﺍﻟﻄﻼﻕ‬

‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺃﻗﺴﺎﻡ ﺍﻟﻄﹼﻼﻕ ﻓﻲ ﺍﻟﺸّﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻄﻼﻕ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻟﻤﻨﻔﺮﺩﺓ ﻟﻠﺰﻭﺝ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻄﻠﻴﻖ )ﺍﻟﻄﻼﻕ ﺑﻄﻠﺐ ﺍﻟﺰﻭﺟﺔ(‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻄﻼﻕ ﺑﺎﻟﺘﺮﺍﺿﻲ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺨﻠﻊ‪.‬‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺤﻜﻢ ﺑﺎﻟﺘﻌﻮﻳﺾ ﻭﺇﺟﺮﺍﺀﺍﺕ ﺩﻋﻮﻯ ﺍﻟﻄﻼﻕ‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺤﻜﻢ ﺑﺎﻟﺘﻌﻮﻳﺾ ﻋﻨﺪ ﺍﻟﻄﻼﻕ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﻄﻼﻕ ﻓﻲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﻟﺠﺰﺍﺋﺮﻱ‬
‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺁﺛﺎﺭ ﺍﻟﻄﹼﻼﻕ‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭّﻝ‪ :‬ﺍﻟﻌﺪّﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺤﻀﺎﻧﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‪.‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻨﺰﺍﻉ ﺣﻮﻝ ﻣﺘﺎﻉ ﺍﻟﺒﻴﺖ‪.‬‬

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 ‫ﻣﺪﺧﻞ ﺇﻟﻰ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﻟﺠﺰﺍﺋﺮﻱ‪.‬‬

‫ﺃﻭّﻻ‪ :‬ﻣﻔﻬﻮﻡ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ )‪(Statut Personnel‬‬

‫ﻱ ﺃﻓﺮﺩ ﻟﻸﺣﻮﺍﻝ‬‫ﱐ ﻧﻮﻋﲔ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﺃﺣﻮﺍﻝ ﻋﻴﻨّﻴﺔ ﻭﺃﺧﺮﻯ ﺷﺨﺼﻴّﺔ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﺍﳌﺸ ّﺮﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻳﻨﻈﹼﻢ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪ ﹼ‬
‫ﺸﺮﻳﻌﺔ‬
‫ﺍﻟﺸﺨﺼّﻴﺔ ﻣﻨﻈﻮﻣﺔ ﺧﺎﺻّﺔ ﲰّﺎﻫﺎ "ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ" ﻧﻈﺮﺍ ﻟﻄﺒﻴﻌﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ‪ ،‬ﻭﻻﺳﺘﻤﺪﺍﺩﻩ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟ ّ‬
‫ﺍﻹﺳﻼﻣﻴّﺔ‪.1‬‬
‫ﺸﺨﺼّﻴﺔ ﲨﻠﺔ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻟﱵ ﺗﻜﻮﻥ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺃﻓﺮﺍﺩ ﺃﺳﺮﺗﻪ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻦ‬ ‫ﻭُﻳﻘﺼﺪ ﺑﺎﻷﺣﻮﺍﻝ ﺍﻟ ّ‬
‫ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﻷﻭﺿﺎﻉ ﻣﻦ ﺁﺛﺎﺭ ﻗﺎﻧﻮﻧﻴّﺔ‪.‬‬
‫ﱐ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﻛﺬﺍ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﻬﻮ‬ ‫ﻭﱂ ﻳﻜﻦ ﻣﺼﻄﻠﺢ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴّﺔ ﻣﻌﺮﻭﻓﺎ ﰲ ﺍﻟﻔﻘﻪ ﺍﻟﻘﺎﻧﻮ ﹼ‬
‫ﱄ ﰲ ﺍﻟﻘﺮﻧﲔ ﺍﻟﹼﺜﺎﱐ ﻭﺍﻟﹼﺜﺎﻟﺚ ﻋﺸﺮ ﻣﻴﻼﺩﻱ‪.‬‬ ‫ﻣﺼﻄﻠﺢ ﺍﺑﺘﺪﻋﻪ ﺍﻟﻔﻘﻪ ﺍﻹﻳﻄﺎ ﹼ‬
‫ﺑﻴﻨﻤﺎ ﻳﻘﺴّﻢ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ ﺍﻷﺣﻜﺎﻡ ﺇﱃ ﺃﺣﻜﺎﻡ ﻋﺒﺎﺩﺍﺕ ﻭﺃﺣﻜﺎﻡ ﻣﻌﺎﻣﻼﺕ‪ ،‬ﻭﳚﻌﻞ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻷﺳﺮﺓ‬
‫ﺗﻨﺪﺭﺝ ﺿﻤﻦ ﺍﻟﺼﻨﻒ ﺍﻟﹼﺜﺎﱐ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪.2‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻄﻮّﺭ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴّﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴّﺔ‪:‬‬
‫ﻇ ﹼﻞ ﺍﻟﻘﻀﺎﺀ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴّﺔ ﻭﺍﻹﺳﻼﻣﻴّﺔ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ ﰲ ﳐﺘﻠﻒ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ ﺧﺎﺻّﺔ ﻣﻨﻬﺎ‬
‫ﰊ ﻭﺍﻹﺳﻼﻣ ّﻲ ﻣﻦ ﻧﻜﺒﺎﺕ ﻭﺍﻣﺘﺪﺍﺩ ﺍﺳﺘﻴﻄﺎﱐ ﻓﻘﺪ ﻇ ﹼﻞ ﻗﺎﻧﻮﻥ‬ ‫ﻣﺎ ﺗﻌﻠﹼﻖ ﺑﺎﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴّﺔ‪ ،‬ﻭﺭﻏﻢ ﻣﺎ ﺃﺻﺎﺏ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮ ّ‬
‫ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴّﺔ ﺑﻌﻴﺪﺍ ﻋﻦ ﺳﻴﻄﺮﺓ ﺍﶈﺘ ﹼﻞ ﺭﻏﻢ ﺍﶈﺎﻭﻻﺕ ﺍﻟﻜﺜﲑﺓ‪.‬‬
‫ﻭﻗﺪ ﺃﺩﻯ ﺍﺗّﺼﺎﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﻐﺮﺏ ﺇﱃ ﺍﻧﻔﺼﺎﻝ ﻗﻀﺎﻳﺎ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﻋﻦ ﺑﻘﻴﺔ ﺍﳌﻨﻈﻮﻣﺎﺕ ﺍﻟﻘﺎﻧﻮﻧّﻴﺔ‬
‫ﺸﺪﻳﺪ ﺑﺄﻧﻈﻤﺘﻬﺎ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﳊﺮﺹ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣّﻴﺔ ﻋﻠﻰ ﺇﺑﻘﺎﺀ ﺃﺣﻜﺎﻡ ﺍﻷﺳﺮﺓ ﰲ‬ ‫ﺍﻷﺧﺮﻯ ﻧﻈﺮﺍ ﻟﺘﺄﺛﺮﻫﺎ ﺍﻟ ّ‬
‫ﺸﺮﻋ ّﻲ ﺃﻭ ﺍﻹﺳﻼﻣ ّﻲ ﰲ ﺍﳊﻘﺐ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ‬‫ﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣّﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺩﻓﻊ ﺇﱃ ﻇﻬﻮﺭ ﻣﺼﻄﻠﺢ ﺍﻟﻘﻀﺎﺀ ﺍﻟ ّ‬ ‫ﻧﻄﺎﻕ ﺃﺣﻜﺎﻡ ﺍﻟ ّ‬
‫ﰊ‪ .‬ﻭﻗﺪ ﻭﺍﻛﺐ ﻇﻬﻮﺭ ﻗﻮﺍﻧﲔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴّﺔ ﰲ ﺍﻟﻌﺎﱂ‬ ‫ﱐ ﺍﻟﹼﺬﻱ ﺃﺳﻠﻢ ﻟﺘﺮﺳﺎﻧﺔ ﺍﻻﺳﺘﻴﻄﺎﻥ ﺍﻟﻐﺮ ّ‬
‫ﲤﻴﻴﺰﺍ ﻟﻪ ﻋﻦ ﺍﻟﻘﻀﺎﺀ ﺍﳌﺪ ﹼ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﺳﺘﻘﻼﻝ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﻋﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﰲ ﺍﻟﻐﺎﻟﺐ‪.3‬‬

‫ﱐ ﺍﻟﻔﺮﻧﺴ ّﻲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻌﻴﻨﻴّﺔ ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﺸّﺨﺼﻴّﺔ‪.‬‬

‫‪ -1‬ﻳﻀﻢ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪ ﹼ‬
‫‪ -2‬ﺭﺍﺟﻊ‪ :‬ﺷﻠﱯ ﳏﻤﺪ ﻣﺼﻄﻔﻰ‪ .‬ﺍﳌﺪﺧﻞ ﰲ ﺍﻟﺘّﻌﺮﻳﻒ ﺑﺎﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ‪ .‬ﺩﺍﺭ ﺍﻟﻨّﻬﻀﺔ ﺍﻟﻌﺮﺑﻴّﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ ‪1985‬ﻡ‪ .‬ﺹ‪18‬؛ ﺍﻟﺰّﺭﻗﺎ‬
‫ﻣﺼﻄﻔﻰ ﺃﲪﺪ‪ .‬ﺍﳌﺪﺧﻞ ﺍﻟﻔﻘﻬ ّﻲ ﺍﻟﻌﺎ ّﻡ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1986 ،9‬ﻡ‪ .‬ﺹ‪.5‬‬
‫ﱐ ‪1951‬ﻡ‪ ،‬ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸّﺨﺼﻴّﺔ ﺍﻟﺴّﻮﺭﻱ ‪1953‬ﻡ‪ ،‬ﳎﻠﹼﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸّﺨﺼﻴّﺔ ﺍﻟﺘّﻮﻧﺴﻴّﺔ ‪1956‬ﻡ‪ ،‬ﻣﺪﻭّﻧﺔ‬ ‫‪ -3‬ﻗﺎﻧﻮﻥ ﺣﻘﻮﻕ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻷﺭﺩ ﹼ‬
‫ﱐ‪1967‬ﻡ‪.‬‬ ‫ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸّﺨﺼﻴّﺔ ﺍﳌﻐﺮﺑﻴّﺔ‪1957‬ﻡ‪ ،‬ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼّﻴﺔ ﺍﻟﻌﺮﺍﻗ ّﻲ ‪1959‬ﻡ‪ ،‬ﻗﺎﻧﻮﻥ ﺍﶈﺎﻛﻢ ﺍﻟﺸﺮﻋﻴّﺔ ﺍﻟﺴّﻮﺩﺍ ﹼ‬

‫‪3‬‬
‫ﻭﻗﺪ ﺳﻌﺖ ﻓﺮﻧﺴﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﺇﱃ ﺩﻣﺞ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ﺿﻤﻦ ﺗﺮﺳﺎﻧﺘﻬﺎ ﺍﻟﻘﺎﻧﻮﻧﻴّﺔ ﺍﻟﱵ ﺯﺣﻔﺖ ﻬﺑﺎ ﻋﻠﻰ ﻗﻴﻢ ﻭﺃﻋﺮﺍﻑ‬
‫ﻱ‪ ،‬ﻭﲤﺜﹼﻠﺖ ﺧﺎﺻّﺔ ﰲ‪:‬‬‫ﺍﺠﻤﻟﺘﻤﻊ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻗﺎﻧﻮﻥ ‪ 2‬ﻣﺎﻱ‪ 1930‬ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﳋﻄﺒﺔ ﻭﺳ ّﻦ ﺍﻟ ّﺰﻭﺍﺝ‪.‬‬ ‫‪-1‬‬
‫ﻣﺮﺳﻮﻡ ‪ 19‬ﻣﺎﻱ ‪ 1931‬ﺍﳌﺘﻌﹼﻠﻖ ﺑﺎﳊﺎﻟﺔ ﺍﻟﻘﺎﻧﻮﻧﻴّﺔ ﻟﻠﻤﺮﺃﺓ ﺍﳉﺰﺍﺋﺮّﻳﺔ‪.‬‬ ‫‪-2‬‬
‫ﺍﻷﻣﺮ ‪ 23‬ﻧﻮﻓﻤﱪ ‪ 1944‬ﺍﳌﺘﻌﻠﹼﻖ ﺑﺘﻨﻈﻴﻢ ﺍﻟﻘﻀﺎﺀ ﺍﻹﺳﻼﻣ ّﻲ‪.‬‬ ‫‪-3‬‬
‫ﻗﺎﻧﻮﻥ ‪11‬ﺟﻮﻳﻠﻴﺔ ‪ 1957‬ﺍﳌﺘﻌﻠﹼﻖ ﺑﺄﺣﻜﺎﻡ ﺍﳌﻔﻘﻮﺩ ﻭﺍﻟﻮﺻﺎﻳﺔ ﻭﺍﳊﺠﺮ ﻭﻛﻴﻔﻴﺔ ﺇﺛﺒﺎﺕ ﺍﻟ ّﺰﻭﺍﺝ‪.‬‬ ‫‪-4‬‬
‫ﺍﻷﻣﺮ ‪ 17‬ﺳﺒﺘﻤﱪ‪ 1959‬ﺍﳌﺘﻌﻠﻖ ﺑﺘﻨﻈﻴﻢ ﺍﻟ ّﺰﻭﺍﺝ ﻭﺍﳓﻼﻟﻪ ﰲ ﺍﳉﺰﺍﺋﺮ‪.‬‬ ‫‪-5‬‬
‫ﻭﻗﺪ ﺳﻌﺖ ﺍﳉﺰﺍﺋﺮ ﺑﻌﺪ ﺍﺳﺘﻘﻼﳍﺎ ﺇﱃ ﺗﻨﻈﻴﻢ ﳎﺎﻝ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴّﺔ‪ ،‬ﻓﹸﺄﺑﻘﻲ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﻘﻀﺎﺀ ﺍﳌﺘﻌﻠﹼﻖ‬
‫ﺼﺎﺩﺭ ﰲ ‪ 1961-12-31‬ﺍﻟﹼﺬﻱ‬ ‫ﺑﺎﻷﺳﺮﺓ ﻭﻓﻖ ﺍﻟّﻨﻈﺎﻡ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻻﺳﺘﻌﻤﺎﺭّﻳﺔ ﺳ ّﺪﺍ ﻟﻠﻔﺮﺍﻍ ﺍﻟّﺘﺸﺮﻳﻌ ّﻲ ﻭﺫﻟﻚ ﰲ ﺍﻷﻣﺮ ﺍﻟ ّ‬
‫ﺺ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﻔﺮﻧﺴ ّﻲ ﻓﻴﻤﺎ ﻋﺪﺍ ﻣﻮﺍ ّﺩﻩ ﺍﻻﺳﺘﻌﻤﺎﺭّﻳﺔ ﺍﻟﻌﻨﺼﺮّﻳﺔ ﺃﻭ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﺤﻘﻮﻕ‬ ‫ﻧ ّ‬
‫ﻭﺍﳊﺮّﻳﺎﺕ ﺍﻟﻌﺎﻣّﺔ‪ ،‬ﻭﺻﺪﺭ ﰲ ‪ 29‬ﺟﻮﺍﻥ ‪ 1963‬ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺘﻨﻈﻴﻢ ﺳ ّﻦ ﺍﻟ ّﺰﻭﺍﺝ ﻭﺇﺛﺒﺎﺕ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴّﺔ‪ ،‬ﻛﻤﺎ ﺻﺪﺭ‬
‫ﺻﺔ ﺑﻜﻴﻔﻴﺔ ﺇﺛﺒﺎﺕ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﺃﻟﻐﻰ‬ ‫ﰲ ‪ 23‬ﺟﻮﺍﻥ ‪ 1966‬ﰒ ‪ 16‬ﺳﺒﺘﻤﱪ ‪ 1969‬ﹼﰒ ‪ 22‬ﺳﺒﺘﻤﱪ ‪ 1971‬ﺃﻭﺍﻣﺮ ﺧﺎ ّ‬
‫ﺼﺎﺩﺭ ﰲ ‪ 05‬ﺟﻮﻳﻠﻴﺔ ‪ 1973‬ﺍﻟﻌﻤﻞ ﺑﺎﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﺮﻧﺴّﻴﺔ ﺍﻟﺪﺍﺧﻠﻴّﺔ‪.‬‬ ‫ﻱ ﲟﻘﺘﻀﻰ ﺍﻷﻣﺮ ﺍﻟ ّ‬
‫ﺍﳌﺸ ّﺮﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻱ‪ ،‬ﻭﻗﺪ ﹼﰎ ﺗﻌﺪﻳﻠﻪ ﺑﺎﻷﻣﺮ‬ ‫ﻭﰲ ‪ 09‬ﺟﻮﺍﻥ ‪ 1984‬ﺻﺪﺭ ﺍﻟﻘﺎﻧﻮﻥ ﺭﻗﻢ ‪ 11-84‬ﺍﳌﺘﻀﻤّﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺭﻗﻢ ‪ 02-05‬ﺍﳌﺆﺭّﺥ ﰲ ‪ 27‬ﻓﻴﻔﺮﻱ ‪.2005‬‬
‫ﻱ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻣﻴﺰﺍﺕ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻱ ﺧﺼﻮﺻﻴّﺎﺕ ﻭﻣﻴﺰﺍﺕ ﳝﻜﻦ ﺇﲨﺎﳍﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﻟﻘﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫‪ .1‬ﴰﻮﻟﻪ ﻟﺼﻨﻔﲔ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪:‬‬
‫ﺍﻟﺼﻨﻒ ﺍﻷﻭّﻝ‪ :‬ﺃﺣﻜﺎﻡ ﻣﺘﻌﻠﹼﻘﺔ ﺑﻨﻈﺎﻡ ﺍﻷﺳﺮﺓ ﻭﻣﺎ ﻳﺮﺗﺒﻂ ﻬﺑﺎ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟ ّﺰﻭﺍﺝ ﻭﺍﻟ ﹼﻄﻼﻕ ﻭﺍﻷﻫﻠّﻴﺔ ﻭﺍﳊﺠﺮ ﻭﺍﻟّﻨﻴﺎﺑﺔ‬
‫ﺍﻟﺸﺮﻋّﻴﺔ ﻭﺍﻟﻮﺻﺎﻳﺔ ﻋﻠﻰ ﺍﻟﺼﻐﲑ‪.‬‬
‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﹼﺎﱐ‪ :‬ﺃﺣﻜﺎﻡ ﻣﺘﻌﻠﹼﻘﺔ ﲟﺴﺎﺋﻞ ﻣﺎﻟﻴّﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﻘﻮﻡ ﻋﻠﻰ ﻓﻜﺮﺓ ﺍﻟّﺘﺼ ّﺪﻕ ﺍﳌﻨﺪﻭﺏ ﺇﻟﻴﻪ ﺷﺮﻋﺎ‪ ،‬ﻋﻠﻰ ﺃﺳﺎﺱ‬
‫ﺃﻧّﻬﺎ ﲢﻮﻱ ﻋﻨﺼﺮﺍ ﺩﻳﻨﻴّﺎ ﺫﺍ ﺃﺛﺮ ﰲ ﺗﻘﺮﻳﺮ ﺣﻜﻤﻬﺎ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﻣﻮﺍﺩّﻩ ﻣﻘﺴّﻤﺔ ﻋﻠﻰ ﺍﻟﻨّﺤﻮ ﺍﻟﺘّﺎﱄ‪:‬‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ ‪ :‬ﺍﻟﺰّﻭﺍﺝ ﻭﺍﳓﻼﻟﻪ‪.‬‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﻨّﻴﺎﺑﺔ ﺍﻟﺸﺮﻋﻴّﺔ‪.‬‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﳌﲑﺍﺙ‪.‬‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﻟﺘﱪّﻋﺎﺕ‪ :‬ﺍﻟﻮﺻﻴﺔ ‪ ،‬ﺍﻟﻮﻗﻒ‪ ،‬ﺍﳍﺒﺔ‪.‬‬
‫ﺺ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺍﳌﺎ ّﺩﺓ‬‫ﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ ﰲ ﻣﻮﺍﺩﻩ‪ ،‬ﻭﺇﺣﺎﻟﺘﻪ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻴﻤﺎ ﱂ ﻳﻨ ّ‬ ‫‪ .2‬ﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺍﻟ ّ‬
‫ﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ"‪.‬‬
‫ﺺ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻳﺮﺟﻊ ﻓﻴﻪ ﺇﱃ ﺃﺣﻜﺎﻡ ﺍﻟ ّ‬
‫ﺺ ﻋﻠﻰ ﺃ ﹼﻥ"ﻛ ﹼﻞ ﻣﺎ ﱂ ﻳﺮﺩ ﺍﻟﻨ ّ‬
‫‪ 222‬ﻣﻨﻪ ﺇﺫ ﺗﻨ ّ‬

‫‪4‬‬
‫ﰊ‪ ،‬ﺑﻞ‬‫ﺴﺎﺋﺪ ﰲ ﺍﳌﻐﺮﺏ ﺍﻟﻌﺮ ّ‬
‫‪ .3‬ﻋﺪﻡ ﺍﻟﺘﻘﻴّﺪ ﲟﺬﻫﺐ ﻓﻘﻬﻲ ﺇﺳﻼﻣ ّﻲ ﻣﻌﻴّﻦ‪ ،‬ﺣﻴﺚ ﱂ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜ ّﻲ ﺍﻟ ّ‬
‫ﺗﻮﺳّﻊ ﰲ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ ﺇﱃ ﺳﺎﺋﺮ ﺍﳌﺬﺍﻫﺐ ﻭﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻨﻬﺞ ﰲ ﻋﻤﻮﻣﻪ ﺃﻭﻓﻖ ﻣﺮﺍﻋﺎﺓ ﳌﺎ ﻫﻮ ﺃﺻﻠﺢ ﻟﻠﻤﺠﺘﻤﻊ‬
‫ﻱ ﻭﻭﺍﻗﻌﻪ ﺍﻻﺟﺘﻤﺎﻋ ّﻲ ﺍﳌﺘﻐﻴّﺮ‪.‬‬
‫ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺺ ﻋﻠﻰ ﺗﻄﺒﻴﻖ ﺍﻟﻘﺎﻧﻮﻥ ﻋﻠﻰ ﻛ ﹼﻞ ﺍﳌﻮﺍﻃﻨﲔ ﺍﳉﺰﺍﺋﺮﻳﲔ ﻭﻋﻠﻰ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﻘﻴﻤﲔ ﺑﺎﳉﺰﺍﺋﺮ ﻣﻊ ﻣﺮﺍﻋﺎﺓ‬ ‫‪ .4‬ﺍﻟﻨ ّ‬
‫ﺺ ﺍﳌﺎﺩﺓ ‪ 221‬ﻣﻨﻪ ﻋﻠﻰ ﺃﻧّﻪ "ﻳﻄﺒﻖ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻋﻠﻰ ﻛﻞ ﺍﳌﻮﺍﻃﻨﲔ ﺍﳉﺰﺍﺋﺮﻳﲔ‬
‫ﱐ‪ ،‬ﺇﺫ ﺗﻨ ّ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪ ﹼ‬
‫ﱐ"‬
‫ﻭﻋﻠﻰ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﻘﻴﻤﲔ ﺑﺎﳉﺰﺍﺋﺮ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪ ﹼ‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 3‬ﻣﻜﺮّﺭ ﻣﻦ ﺍﻷﻣﺮ‬
‫‪ .5‬ﺃ ﹼﻥ ﺍﻟﻨّﻴﺎﺑﺔ ﺍﻟﻌﺎﻣّﺔ ﺗﻌﺘﱪ ﻃﺮﻓﺎ ﺃﺻﻠﻴّﺎ ﰲ ﲨﻴﻊ ﺩﻋﺎﻭﻯ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴّﺔ‪ ،‬ﺇﺫ ﺗﻨ ّ‬
‫‪ 02-05‬ﻋﻠﻰ ﺃﻧّﻪ "ﺗﻌ ّﺪ ﺍﻟﻨّﻴﺎﺑﺔ ﺍﻟﻌﺎﻣّﺔ ﻃﺮﻓﺎ ﺃﺻﻠﻴّﺎ ﰲ ﲨﻴﻊ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺮّﺍﻣﻴﺔ ﺇﱃ ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ"‪ .‬ﻭﻫﻮ ﻣﺎ‬
‫ﻳﺘﻄﻠﹼﺐ ﺗﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﻯ ﻣﻦ ﺍﳌﺪّﻋﻲ ﻭﺇ ﹼﻻ ﻛﺎﻧﺖ ﺧﻠﻴﻘﺔ ﺑﺎﻟﺮّﻓﺾ ﺷﻜﻼ‬

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 ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭّﻝ‪ :‬ﺍﳋﻄﺒﺔ‪.‬‬
‫ﺇ ﹼﻥ ﺃﳘﻴﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳋﻄﺒﺔ ﻭﺑﻴﺎﻥ ﺃﺣﻜﺎﻣﻬﺎ ﺷﺮﻋﺎ ﻭﻗﺎﻧﻮﻧﺎ ﺗُﺴﺘﻤﺪ ﻣﻦ ﺃﳘﻴﺔ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺍﻟﹼﺬﻱ ﻭﺻﻔﻪ ﺍﳌﻮﱃ ﻋ ّﺰ‬
‫ﻭﺟ ﹼﻞ ﺑﺎﳌﻴﺜﺎﻕ ﺍﻟﻐﻠﻴﻆ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﻭﺃﺧﺬﻧﺎ ﻣﻨﻜﻢ ﻣﻴﺜﺎﻗﺎ ﻏﻠﻴﻈﺎ"‪.‬‬
‫ﻓﻬﻲ ﲤﻬﻴﺪ ﺑﲔ ﻳﺪﻱ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﺗﺪﻉ ﳎﺎﻻ ﻟﻠﺤﺮﻳﺔ ﻭﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﲡﻌﻞ ﻛﻼ ﻣﻦ ﺍﳋﺎﻃﺐ ﻭﺍﳌﺨﻄﻮﺑﺔ ﻳُﻘﺪﻡ ﺃﻭ ﻳُﺤﺠﻢ‬
‫ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ ﺑﺄ ﹼﻥ ﻫﻨﺎﻙ ﺍﻟﺘﺰﺍﻣﺎ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻳُﻠﺰﻣﻪ ﺑﻌﻘﺪﻩ ﲢﺖ ﻃﺎﺋﻠﺔ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﳌﺪﻧﻴﺔ ﺃﻭ ﺍﳉﺰﺍﺋﻴﺔ‪ ،‬ﻭﻫﻲ‬
‫ﻓﺮﺻﺔ ﻟﻴﺘﺄﻛﺪ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻦ ﺻﺪﻕ ﺭﻏﺒﺘﻪ ﻭﺻﺪﻕ ﺭﻏﺒﺔ ﺍﻵﺧﺮ‪ ،‬ﻭﻣﻦ ﺍﻹﻣﻜﺎﻧﻴﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﳍﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭّﻝ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳋﻄﺒﺔ ﺷﺮﻋﺎ ﻭﻗﺎﻧﻮﻧﺎ ﻭﻣﺸﺮﻭﻋﻴﺘﻬﺎ‪.‬‬
‫ﱐ‪.‬‬‫ﺸﺮﻋﻲ ﻭﺍﻟﻘﺎﻧﻮ ﹼ‬ ‫ﺗﺘﻘﺎﺭﺏ ﻣﻌﺎﱐ ﺍﳋﻄﺒﺔ ﰲ ﺍﻟﻮﺿﻊ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﰲ ﺍﳌﻔﻬﻮﻣﲔ ﺍﻟ ّ‬
‫ﺸﻲﺀ‪ ،‬ﻛﻤﺎ ﺗﺮﺩ ﲟﻌﲎ ﺃﺧﺺ ﻭﻫﻮ ﺍﻟ ّﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ‬ ‫ﻓﻬﻲ ﰲ ﺍﻟﻠﹼﻐﺔ ﺗﺮﺩ ﲟﻌﲎ ﺃﻋﻢ ﻭﻫﻮ ﺍﻟﺘﻤﺎﺱ ﺍﻟ ّ‬
‫ﺍﻟﻘﺎﻣﻮﺱ‪" :‬ﺧﻄﺐ ﺍﳌﺮﺃﺓ ﺧﻄﺒﺎ ﻭﺧِﻄﺒﺔ‪...‬ﻭﺍﺧﺘﻄﺒﻮﻩ َﺩ َﻋ ْﻮﻩ ﺇﱃ ﺗﺰﻭﻳﺞ ﺻﺎﺣﺒﺘﻬﻢ"‪.4‬‬
‫ﻭﺍﳋِﻄﺒﺔ ﺑﻜﺴﺮ ﺍﳋﺎﺀ ﻫﻲ ﻃﻠﺐ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺃﻣﺎ ﺑﻀﻤّﻬﺎ ‪-‬ﺃﻱ ﺍﳋﹸﻄﺒﺔ‪ -‬ﻓﻬﻲ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﻠﻘﻰ‪.5‬‬
‫ﺃﻣّﺎ ﺍﳋﻄﺒﺔ ﺷﺮﻋﺎ ﻓﻘﺪ ﺩﺭﺝ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﳋﻄﺒﺔ ﺑﺄﻧّﻬﺎ "ﺍﻟﺘﻤﺎﺱ ﺍﻟّﺘﺰﻭﻳﺞ"‪ ،6‬ﺫﻟﻚ ﺃ ﹼﻥ ﺧﻄﺒﺔ ﺍﻟﺮّﺟﻞ ﻟﻠﻤﺮﺃﺓ‬
‫ﺍﻟﺘﻤﺎﺱ ﻣﻨﻪ ﻟﺘﺰﻭﳚﻪ ﺇﻳّﺎﻫﺎ‪ ،‬ﻭﻋﺮﻓﻬﺎ ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ ﺑﻘﻮﻟﻪ‪" :‬ﻫﻲ ﺇﻇﻬﺎﺭ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻣﺮﺃﺓ ﻣﻌﻴﻨﺔ ﻭﺇﻋﻼﻡ ﺍﳌﺮﺃﺓ ﺃﻭ‬
‫ﻭﻟﻴﻬﺎ ﺑﺬﻟﻚ"‪.7‬‬
‫ﻱ ﺍﳋِﻄﺒﺔ ﺑﻘﻮﻟﻪ‪" :‬ﺍِﻟﺨﻄﺒﺔ ﻭﻋﺪ ﺑﺎﻟﺰﻭﺍﺝ"‪ ،‬ﻭﻫﻮ ﻣﺎ‬ ‫ﺃﻣّﺎ ﻗﺎﻧﻮﻧﺎ ﻓﻘﺪ ﻋ ّﺮﻓﺖ ﺍﳌﺎ ّﺩﺓ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺍﻋﺘﻤﺪﻩ ﺑﻌﺾ ﺍﻟﺸّﺎﺭﺣﲔ ﻟﻘﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱّ‪ ،‬ﺣﻴﺚ ﻋﺮّﻓﻬﺎ ﺑﺄﻧّﻬﺎ "ﻭﻋﺪ ﺑﺎﻟﺘﺰﻭﻳﺞ"‪ ،8‬ﻭﻫﺬﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻴﺲ ﻣﻦ ﻗﺒﻴﻞ‬
‫ﺍﻟﺘّﻌﺮﻳﻒ‪ ،‬ﻭﻟﻜﻨّﻪ ﺑﻴﺎﻥ ﻟﻠﺼّﻔﺔ ﺍﻟﺸﺮﻋﻴّﺔ ﻭﺍﻟﻘﺎﻧﻮﻧﻴّﺔ ﻟﻠﺨﻄﺒﺔ‪.‬‬
‫ﻓﻬﻲ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻬﻧﺎ ﻃﻠﺒﺎ "ﺍﻟﺘﻤﺎﺱ ﺍﻟﺘﺰﻭﻳﺞ" ﻣﻦ ﺍﳌﺘﻘﺪّﻡ ﺑﻪ‪ ،‬ﻭﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺮ ّﺩ ﺑﺎﻟﻘﺒﻮﻝ "ﻭﻋﺪ ﺑﺎﻟﺰﻭﺍﺝ" ﻣﻨﻬﻤﺎ ﻣﻌﺎ‪ ،‬ﻭﺇﻧّﻪ‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃ ﹼﻥ ﻃﻠﺐ ﺍﻟﺰّﻭﺍﺝ ﻭﺍﻟﺘﻤﺎﺳﻪ ﻳﻨﺸﺊ ﺧﺎﻃﺒﺎ ﻭﳐﻄﻮﺑﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻮﻋﺪ ﺑﻪ ﻳﻨﺸﺊ ﻭﺍﻋﺪﺍ ﻭﻣﻮﻋﻮﺩﺍ‪ ،‬ﻭﺍﳋﺎﻃﺐ‬
‫ﻭﺍﳌﺨﻄﻮﺑﺔ ﻛﻼﻫﺎ ﻭﺍﻋﺪ ﻭﻣﻮﻋﻮﺩ‪.‬‬
‫ﻓﺎﳋﻄﺒﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﲤﺮ ﲟﺮﺣﻠﺘﲔ‪ ،‬ﻣﺮﺣﻠﺔ ﺃﻭﱃ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﻄﻠﺐ ﻭﺍﻻﻟﺘﻤﺎﺱ‪ ،‬ﻭﻣﺮﺣﻠﺔ ﺛﺎﻧﻴﺔ ﳛﺪﺙ ﻓﻴﻬﺎ‬
‫ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﺘﺮﺍﻛﻦ‪ ،‬ﻭﻫﻲ ﻣﺎ ﳝﻜﻦ ﺗﻌﺮﻳﻔﻪ ﺑﺎﻟﻮﻋﺪ‪.‬‬

‫‪-4‬ﺍﻟﻔﲑﻭﺯﺁﺑﺎﺩﻱ ﳎﺪ ﺍﻟﺪّﻳﻦ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ‪ .‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ ‪1403‬ﻫـ‪1983 ،‬ﻡ‪ ،‬ﺝ‪1‬ﺹ‪.63‬‬
‫ﻱ )ﺕ‪711‬ﻫـ(‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﲢﻘﻴﻖ ﺍﳌﺨﺰﻭﻣﻲ ﻣﻬﺪﻱ ﻭﺍﻟﺴﺎﻣﺮﺍﺋﻲ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺻﺎﺩﺭ‪،‬‬ ‫‪ -5‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﳏﻤّﺪ ﺑﻦ ﻣﻜﺮﻡ ﺍﻹﻓﺮﻳﻘﻲ ﺍﳌﺼﺮ ّ‬
‫ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺝ‪2‬ﺹ‪.1194‬‬
‫‪ -6‬ﺍﳋﺮﺷﻲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ‪ .‬ﺍﳋﺮﺷﻲ ﻋﻠﻰ ﳐﺘﺼﺮ ﺧﻠﻴﻞ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺩ‪،‬ﻁ‪ .‬ﺝ‪2‬ﺹ‪.167‬‬
‫‪ -7‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪1405 ،2‬ﻫـ‪1985-‬ﻡ‪ .‬ﺝ‪7‬ﺹ‪.10‬‬
‫‪ -8‬ﺑﻠﺤﺎﺝ ﺍﻟﻌﺮﰊ ‪ .‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺷﺢ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪ .‬ﺩﻳﻮﺍﻥ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﳉﺎﻣﻌﻴﺔ‪،‬ﺳﻨﺔ ‪1994‬ﻡ ‪.‬ﺹ‪.51‬‬
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‫ﻭﻗﺪ ﻗﺼﺪ ﺍﳌﺸﺮﻉ ﺗﻌﺮﻳﻒ ﺍﳋِﻄﺒﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻭﻋﺪﺍ‪ ،‬ﻷﻥ ﳎﺮﺩ ﺍﻻﻟﺘﻤﺎﺱ ﻭﺍﻟﻄﻠﺐ ﻻ ﺗﻨﺘﻈﻤﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺑﻴﻨﻤﺎ‬
‫ﺣﻴﻨﻤﺎ ﻳﺘﺤﻮﻝ ﺇﱃ ﻭﻋﺪ ﺑﺎﻟﺰﻭﺍﺝ ﻓﻴﻨﺘﻈﻤﻪ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻨﺠ ّﺮ ﻋﻨﻪ ﻣﻦ ﺁﺛﺎﺭ ﻗﺪ ﺗﻠﺤﻖ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﻛﻼﳘﺎ‪.‬‬
‫ﻭﺗﺴﺘﻤﺪ ﺍﳋﻄﺒﺔ ﻣﺸﺮﻭﻋﻴﺘﻬﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﺃﳘﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻻ ﺟﻨﺎﺡ ﻋﻠﻴﻜﻢ ﻓﻴﻤﺎ ﻋﺮﺿﺘﻢ ﺑﻪ‬
‫ﻣﻦ ﺧﻄﺒﺔ ﺍﻟﻨﺴﺎﺀ" )ﺍﻟﺒﻘﺮﺓ‪ ،(234 ،‬ﻓﺈﻥ ﺭﻓﻊ ﺍﻟﺘﺄﺛﻴﻢ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺍﳌﺸﺮﻭﻋﻴّﺔ ﻋﻤﻮﻣﺎ‪ ،‬ﻭﻗﻮﻟﻪ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :-‬ﺇﺫﺍ‬
‫ﺧﻄﺐ ﺇﻟﻴﻜﻢ ﻣﻦ ﺗﺮﺿﻮﻥ ﺩﻳﻨﻪ ﻭﺧﻠﻘﻪ ﻓﺰﻭﺟﻮﻩ‪ ،‬ﺇ ﹼﻻ ﺗﻔﻌﻠﻮﺍ ﺗﻜﻦ ﻓﺘﻨﺔ ﰲ ﺍﻷﺭﺽ ﻭﻓﺴﺎﺩ ﻋﻈﻴﻢ" )ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ(‪.‬‬
‫ﻭﳍﺬﺍ ﻓﻘﺪ ﺍﻋﺘﱪﻫﺎ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺴﺘﺤﺒﺔ ﻗﺒﻞ ﺍﻧﻌﻘﺎﺩ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻷﻬﻧﺎ ﺃﺣﺮﻯ ﻟﺪﻭﺍﻡ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻭﺣﱴ ﺗﻜﻮﻥ ﻣﻬﻠﺔ ﻟﻴﺘﺄﻛﺪ ﻛﻞ‬
‫ﻣﻨﻬﻤﺎ ﻣﻦ ﺻﺪﻕ ﺭﻏﺒﺘﻪ ﻭﺻﺪﻕ ﺭﻏﺒﺔ ﺍﻵﺧﺮ‪ ،‬ﻭﻣﻦ ﺍﻹﻣﻜﺎﻧﻴﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﳍﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻃﺒﻴﻌﺔ ﺍﳋﻄﺒﺔ ﺷﺮﻋﺎ ﻭﻗﺎﻧﻮﻧﺎ‪.‬‬
‫ﺃﻭّﻻ‪ :‬ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺸﺮﻋﻴّﺔ ﻟﻠﺨﻄﺒﺔ‪.‬‬
‫ﻱ ﺃﺛﺮ ﻣﻦ‬
‫ﻳﺘّﻔﻖ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺃﻥ ﺍﳋِﻄﺒﺔ ﻟﻴﺲ ﳍﺎ ﺻﺒﻐﺔ ﻋﻘﺪﻳﺔ ﻭﻫﺬﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺸﺎﺭﻉ ﱂ ﻳﺮﺗّﺐ ﻋﻠﻴﻬﺎ ﺃ ّ‬
‫ﺃﺛﺎﺭ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺑﻞ ﻓﺼﻞ ﺑﻴﻨﻬﻤﺎ ﻓﺼﻞ ﺗﺎﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺸﺮﻋﻴّﺔ‪.‬‬
‫ﻣﻦ ﺃﺩﻟﺔ ﺫﻟﻚ ‪:‬‬
‫• ﺃﻧّﻪ ﻻ ﻳﺜﺒﺖ ﻬﺑﺎ ﺣ ّﻖ ﻣﻦ ﺍﳊﻘﻮﻕ ﺍﻟﺰﻭﺟﻴﺔ ﻭﻻ ﻳﺜﺒﺖ ﻬﺑﺎ ﻧﺴﺐ ﻷ ﹼﻥ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﺑﺎﻟﻌﻘﺪ‪.‬‬
‫• ﺃ ﹼﻥ ﻣﺎ ﺃﺑﻴﺢ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺍﳋﻄﺒﺔ ﻭﺭﺩ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺃﺻﻞ ﲢﺮﱘ ﺍﻟﻨﻈﺮ ﻟﻸﺟﻨﺒﻴﺔ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
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‫ﻟﻠﻤﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﺣﻴﻨﻤﺎ ﺟﺎﺀﻩ ﻓﺬﻛﺮ ﻟﻪ ﺃﻧّﻪ ﺧﻄﺐ ﺍﻣﺮﺃﺓ‪" :‬ﺍﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻓﺈﻧّﻪ ﺃﺣﺮﻯ ﺃﻥ ﻳُﺆﺩﻡ ﺑﻴﻨﻜﻤﺎ"‬
‫ﻗﺎﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧّﻪ ﳚﻮﺯ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﲔ ﻓﻘﻂ‪ 10.‬ﻭﻫﺬﺍ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳋِﻄﺒﺔ ﻻ ﺗﺮﺗﻘﻲ ﺇﱃ ﻣﺮﺗﺒﺔ‬
‫ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺇ ﹼﻻ ﺃﻧّﻪ ﻭﳑﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻳُﻼﺣﻆ ﺃ ﹼﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﺤﺖ ﺍﳋِﻄﺒﺔ ﺧﺼﻮﺻﻴﺔ ﺃﺧﺮﺟﺘﻬﺎ ﻣﻦ ﺍﻟﻌﻤﻮﻡ‪ .‬ﻓﻬﻲ ﻻ ﺗﺮﺗﻘﻲ ﺇﱃ‬
‫ﻣﺮﺗﺒﺔ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻭﻟﻜﻦ ﺗﺮﺗﻔﻊ ﻋﻦ ﺍﻟﻌﻤﻮﻡ ﺑﺮﻓﻌﻬﺎ ﺑﻌﺾ ﺍﳊﺮﺝ ﻗﺼﺪ ﲢﻘﻴﻖ ﺍﳌﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﲤﺎﻡ ﺍﻷﻟﻔﺔ‬
‫ﺑﺎﻟﻌﻘﺪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻔﻘﻬﻴّﺔ ﻟﻠﺨﻄﺒﺔ ﰲ ﺍﻟﻔﻘﻪ ﺍﻟﻘﺎﻧﻮﱐ‪.‬‬
‫ﺍﺧﺘﻠﻒ ﻓﻘﻬﺎﺀ ﺍﻟﻘﺎﻧﻮﻥ ﺣﻮﻝ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻟﻠﺨﻄﺒﺔ ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﺿﻔﻰ ﻋﻠﻴﻬﺎ ﺍﻟﺼﺒﻐﺔ ﺍﻟﻌﻘﺪﻳّﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺭﺃﻯ‬
‫ﺃ ﹼﻥ ﺍﳋِﻄﺒﺔ ﻻ ﺗﺮﺗﻘﻲ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﲑﻯ ﺃﺻﺤﺎﺏ ﺍﻻﺗّﺠﺎﻩ ﺍﻷﻭّﻝ‪ 11‬ﺃﻧّﻬﺎ ﻋﻘﺪ ﺑﻨﺎﺀ ﻋﻠﻰ ﺳﺒﺒﲔ ﳘﺎ‪:‬‬

‫‪ -9‬ﺭﻭﺍﻩ ﺍﳋﻤﺴﺔ ﺇ ﹼﻻ ﺃﺑﻮ ﺩﺍﻭﺩ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺷﺮﺡ ﻣﻨﺘﻘﻰ ﺍﻷﺧﺒﺎﺭ ‪ .‬ﺍﻟﺸﻮﻛﺎﱐ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ‪ .‬ﺩﺍﺭ ﺍﳉﻴﻞ –ﺑﲑﻭﺕ‪-‬‬
‫ﺝ‪6‬ﺹ‪.239‬‬
‫‪ -10‬ﻧﻔﺴﻪ ‪ ،‬ﺹ‪.240‬‬
‫‪ -11‬ﻣﻦ ﺃﻧﺼﺎﺭ ﻫﺬﺍ ﺍﻻﺗّﺠﺎﻩ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻔﺮﻧﺴﻲ "ﺟﻮﺳﲑﺍﻥ" ‪ JOSSERAND‬ﻭﺃﻳّﺪﻩ ﰲ ﺫﻟﻚ "ﻫﺎﻧﺮﻱ" ‪ henri‬ﻭ"ﻟﻴﻮﻥ" ‪ leon‬ﻭ"ﺟﻮﻥ‬
‫ﻣﺎﺯﻭ"‪. jean mazeaud‬‬
‫)ﺍﻧﻈﺮ‪:‬‬
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 ‫‪ .1‬ﺣ ّﻖ ﺍﳋﺎﻃﺒﲔ ﰲ ﺍﳌﻄﺎﻟﺒﺔ ﺑﺎﻟﺰﻭﺍﺝ ﻭﺍﻟﺘﻌﻮﻳﺾ ﰲ ﺣﺎﻝ ﺍﻟﻌﺪﻭﻝ‪.‬‬
‫‪ .2‬ﺗﺘﻀﻤّﻦ ﺍﳋﻄﺒﺔ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺇﺭﺍﺩﺗﲔ ﻣﺘﻄﺎﺑﻘﺘﲔ – ﺇﳚﺎﺏ ﻭﻗﺒﻮﻝ‪-‬‬
‫ﻳﺸﺒّﻪ ﺍﻟﻔﻘﻴﻪ "ﺟﻮﺳﲑﺍﻥ" ‪ JOSSERAND‬ﻋﻘﺪ ﺍﻟﻮﻋﺪ ﺑﺎﻟﺰﻭﺍﺝ ﺑﻌﻘﺪ ﺍﻟﻌﻤﻞ ﻏﲑ ﺍﶈﺪّﺩ ﺍﳌﺪﺓ ‪ ،‬ﻓﻔﺴﺦ ﻫﺬﺍ ﺍﻟﻌﻘﺪ‬
‫ﺑﺎﻹﺭﺍﺩﺓ ﺍﳌﻨﻔﺮﺩﺓ ﻟﺮﺏ ﺍﻟﻌﻤﻞ ﻻ ﳛﺮﻙ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﻌﻘﺪﻳﺔ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﳝﻜﻦ ﰲ ﻋﻘﺪ ﺍﻟﻌﻤﻞ ﻏﲑ ﺍﶈﺪّﺩ ﺃﻥ ﻳﻜﻴّﻒ‬
‫ﻓﺴﺨﻪ ﺑﺎﻹﺭﺍﺩﺓ ﺍﳌﻨﻔﺮﺩﺓ ﻟﺮﺏ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧﻪ ﺗﻌﺴّﻒ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳊﻖ‪ ،‬ﻭﻳﻘﻮﻝ‪" :‬ﺍﳋﻄﺒﺔ ﺗﺸﻜﹼﻞ ﻋﻘﺪﺍ ﺻﺤﻴﺤﺎ‬
‫ﳝﻜﻦ ﻧﻘﻀﻪ ﺑﺎﻹﺭﺍﺩﺓ ﺍﳌﻨﻔﺮﺩﺓ ﻷﺣﺪ ﺍﻷﻃﺮﺍﻑ ‪ ،‬ﻟﻜﻦ ﻫﻨﺎﻙ ﺗﻌﺴّﻒ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳊ ّﻖ ﺇﺫﺍ ﰎ ﻓﺴﺨﻪ ﺑﺪﻭﻥ ﺳﺒﺐ ﻣﺸﺮﻭﻉ‬
‫ﻳﺆﺩﻱ ﺇﱃ ﲢﺮﻳﻚ ﻣﺴﺆﻭﻟﻴﺔ ﺍﳌﺘﺴﺒّﺐ ﰲ ﻓﺴﺨﻪ"‪.12‬‬
‫ﻳﺮﻯ ﺃﺻﺤﺎﺏ ﺍﻻﺗّﺠﺎﻩ ﺍﻟﺜﺎﱐ ﺃ ﹼﻥ ﺍﳋِﻄﺒﺔ ﻻ ﺗﺮﺗﻘﻲ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﻌﻘﺪ ﻟﺴﺒﺒﲔ‪:‬‬
‫‪ .1‬ﻛﻔﺎﻟﺔ ﺍﳊﺮﻳّﺔ ﺍﻟﺸﺨﺼﻴّﺔ ﻟﻠﺨﺎﻃﺒﲔ ﰲ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻟﺮﺿﺎ‪.‬‬
‫‪ .2‬ﻛﻮﻥ ﺍﳋِﻄﺒﺔ ﳎﺮّﺩ ﻓﺘﺮﺓ ﺍﺧﺘﺒﺎﺭ ﻟﻜﻞ ﻣﻦ ﺍﳋﻄﻴﺒﲔ ﳎﺮّﺩﺓ ﻣﻦ ﻛ ﹼﻞ ﺗﻌﻬّﺪ ﻬﻧﺎﺋﻲ‪.‬‬
‫ﻱ ﺧﻄﻴﺐ ﻟﻪ‬ ‫ﻳﻘﻮﻝ ﺍﻟﻔﻘﻴﻪ "ﻟﻮﻳﺴﻞ" ‪" :LOYCEL‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺣ ّﻖ ﺍﳋﻄﻴﺒﺔ ﺍﻟﺘﻌّﻠﻖ ﺃﻭ ﺗﺮﻙ ﺧﻄﻴﺒﻬﺎ ﻓﺈ ﹼﻥ ﺃ ّ‬
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‫ﺍﳊ ّﻖ ﰲ ﻋﺪﻡ ﺍﻟﺰﻭﺍﺝ"‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻟﻠﺨﻄﺒﺔ‪.‬‬
‫ﻻ ﺗﺘﻤﺘﻊ ﺍﳋﻄﺒﺔ ﺑﺄﻳﺔ ﻗﻮﺓ ﺇﻟﺰﺍﻣﻴﺔ ﻟﻠﻄﺮﻓﲔ ﻭﻟﻮ ﻃﺎﻝ ﺃﻣﺪﻫﺎ ﻷ ﹼﻥ ﺍﻟﻘﺎﻧﻮﻥ ﺃﻗ ّﺮ ﳍﺎ ﺻﻔﺘﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻫﻲ ﻛﻮﻬﻧﺎ ﳎﺮﺩ‬
‫ﻭﻋﺪ ﺑﺎﻟﺰﻭﺍﺝ ﻣﻊ ﺃﺣﻘﻴﺔ ﻛﻞ ﻃﺮﻑ ﰲ ﺍﻟﻌﺪﻭﻝ ﺩﻭﻥ ﺣﺎﺟﺔ ﺇﱃ ﺑﻴﺎﻥ ﻣﱪﺭ ﻟﻪ ‪ .‬ﲝﻴﺚ ﻻ ﻳﺘﺤﻤﻞ ﺠﻤﻟﺮﺩ ﻋﺪﻭﻟﻪ ﺃﻱ ﺗﺒﻌﺔ‬
‫ﻗﺎﻧﻮﻧﻴﺔ‪ ،‬ﺇﺫ ﺗﻨﺺ ﺍﳌﺎﺩﺓ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺑﺄﻥ "ﺍﳋﻄﺒﺔ ﻭﻋﺪ ﺑﺎﻟﺰﻭﺍﺝ ﳚﻮﺯ ﻟﻠﻄﺮﻓﲔ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋﻄﺒﺔ"‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ ﺍﳋﻄﺒﺔ "ﻻ ﺗﺘﻤﺘﻊ ﺑﺄﻳﺔ ﻗﻮﺓ ﺇﻟﺰﺍﻣﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﺮﻓﲔ ﻭﻟﻮ ﻃﺎﻝ ﺃﻣﺪ ﺗﺮﺍﻛﻨﻬﺎ ﺃﻭ ﺻﺒﺖ ﰲ ﻗﺎﻟﺐ ﺭﲰﻲ‬
‫ﻕ ﻬﺑﺎ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﻌﻘﺪ‪ .‬ﺑﻞ ﺃﻗ ّﺮ ﳍﺎ ﺻﻔﺘﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻫﻲ ﳎﺮﺩ ﻭﻋﺪ ﺑﺎﻟﺰﻭﺍﺝ ﻣﻦ ﺍﻟﻄﺮﻓﲔ‬ ‫ﺷﻜﻠﻲ‪ ،‬ﺫﻟﻚ ﻷ ﹼﻥ ﺍﻟﻘﺎﻧﻮﻥ ﱂ ﻳﺮ َ‬
‫ﻣﻊ ﺃﺣﻘﻴﺔ ﺍﻟﻌﺪﻭﻝ ﻭﺍﻟﺘﺮﺍﺟﻊ ﻋﻨﻬﺎ ﻭﺭﻓﺾ ﺇﺑﺮﺍﻡ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ"‪.14‬‬
‫ﻭﻗﺪ ﺃﻛﹼﺪ ﺍﳌﺸﺮّﻉ ﰲ ﺍﳌﺎﺩّﺓ )‪ (06‬ﺃﻧّﻪ ﻻ ﻳﻐﻴّﺮ ﻣﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻘﺎﻧﻮﻧﻴّﺔ ﻟﻠﺨﻄﺒﺔ ﺃﻥ ﺗﻘﺘﺮﻥ ﲟﺎ ﻳﻌﺮﻑ ﺑﺎﻟﻔﺎﲢﺔ‪ ،‬ﻭﻫﻲ ﻣﺎ‬
‫ﻳُﻘﺮﺃ ﻟﻠﺘﱪّﻙ ﺑﻌﺪ ﻭﻗﻮﻉ ﺍﳋﻄﺒﺔ‪ ،‬ﺇ ﹼﻻ ﺃﻧّﻪ ﺇﺫﺍ ﺗﻮﺍﻓﺮ ﺭﻛﻦ ﺍﻟﺮﺿﺎ ﻭﺷﺮﻭﻁ ﺍﻟﺰّﻭﺍﺝ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺎﺩّﺓ )‪ (09‬ﻣﻜﺮّﺭ ﻓﺈﻧّﻪ‬
‫ﻳُﻌﺘﱪ ﻋﻘﺪ ﺯﻭﺍﺝ ﻻ ﳎﺮّﺩ ﺧﻄﺒﺔ‪ ،‬ﻓﻨﺼّﺖ ﺍﳌﺎﺩّﺓ )‪ (06‬ﻋﻠﻰ "ﺇ ﹼﻥ ﺍﻗﺘﺮﺍﻥ ﺍﻟﻔﺎﲢﺔ ﺑﺎﳋﻄﺒﺔ ﻻ ﻳﻌ ّﺪ ﺯﻭﺍﺟﺎ‪ ،‬ﻏﲑ ﺃ ﹼﻥ ﺍﻗﺘﺮﺍﻥ‬
‫ﺍﻟﻔﺎﲢﺔ ﺑﺎﳋﻄﺒﺔ ﲟﺠﻠﺲ ﺍﻟﻌﻘﺪ ﻳﻌﺘﱪ ﺯﻭﺍﺟﺎ ﻣﱴ ﺗﻮﺍﻓﺮ ﺭﻛﻦ ﺍﻟﺮﺿﺎ ﻭﺷﺮﻭﻁ ﺍﻟﺰﻭﺍﺝ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺎﺩّﺓ )‪ (09‬ﻣﻜﺮﺭ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ"‬

‫‪Leçons de droit civil.3vol. les personnes .6éd. montchreftien. h.l.j/ mazeaud. p78.‬‬

‫‪. lecons de droit civil. ibid. p 78 -12‬‬

‫‪lecons de droit civil. IBID.p 78 - . -10‬‬
‫‪ -14‬ﳏﺪﻩ ﳏﻤﺪ ‪ .‬ﺍﻷﺣﻜﺎﻡ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ .‬ﺩﺍﺭ ﺍﻟﺸﻬﺎﺏ –ﺑﺎﺗﻨﺔ‪. -‬ﺝ‪1‬ﺹ‪.28‬‬
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 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﹼﺎﻟﺚ‪ :‬ﺃﺛﺎﺭ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋِﻄﺒﺔ‪:‬‬
‫ﻻ ﺗﺘﻤﺘﻊ ﺍﳋﻄﺒﺔ ﺑﺄﻳﺔ ﻗﻮّﺓ ﺇﻟﺰﺍﻣﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﺮﻓﲔ ‪ ،‬ﻓﻬﻲ ﳎﺮﺩ ﻭﻋﺪ ﺑﺎﻟﺰﻭﺍﺝ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﻣﻊ ﺃﺣﻘﻴﺔ ﻛﻞ ﻃﺮﻑ ﰲ‬
‫ﺍﻟﻌﺪﻭﻝ‪15‬ﺩﻭﻥ ﺣﺎﺟﺔ ﺇﱃ ﺑﻴﺎﻥ ﻣﱪﺭ ﺍﻟﻌﺪﻭﻝ‪ .‬ﲝﻴﺚ ﻻ ﻳﺘﺤﻤﻞ ﺠﻤﻟﺮﺩ ﻋﺪﻭﻟﻪ ﺃﻳﺔ ﺗﺒﻌﺔ ﻗﺎﻧﻮﻧﻴﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ "ﺍﳉﻮﺍﺯ‬
‫ﺍﻟﺸﺮﻋﻲ ﻳﻨﺎﰲ ﺍﻟﻀﻤﺎﻥ"‬
‫ﺇ ﹼﻻ ﺃﻧّﻪ ﻗﺪ ﻳﻘﺘﺮﻥ ﻣﻊ ﺍﻟﻌﺪﻭﻝ ﺃﻣﻮﺭ ﲢﺘﺎﺝ ﺇﱃ ﻣﻌﺎﳉﺔ‪ ،‬ﻭﻓﻘﺪ ﻭﺧﺴﺎﺭﺓ ﲢﺘﺎﺟﺎﻥ ﺇﱃ ﺟﱪ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻌﻨﻮﻥ ﳍﺎ‬
‫ﺑـ " ﺍﻟﻮﻋﺪ ﺍﻟﹼﺬﻱ ﺃﺩﺧﻞ ﺍﳌﻮﻋﻮﺩ ﰲ ﺍﻟﺘﺰﺍﻡ"‬
‫ﻭﺗﻈﻬﺮ ﺃﺛﺎﺭ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋِﻄﺒﺔ ﰲ ﺃﻣﻮﺭ ﺛﻼﺛﺔ ﻫﻲ ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻷﺿﺮﺍﺭ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳّﺔ ‪:16‬‬
‫ﺷﺮﻋﺎ ‪ :‬ﺇﺫﺍ ﺗﺮﺗﺐ ﻋﻦ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋِﻄﺒﺔ ﺿﺮﺭ ﻷﺣﺪ ﺍﳋﻄﻴﺒﲔ ﻓﺈﻧّﻪ ﻳﺘﻨﺎﺯﻉ ﻣﺴﺄﻟﺔ ﺇﻣﻜﺎﻧﻴﺔ ﺍﳊﻜﻢ ﺑﺎﻟﺘﻌﻮﻳﺾ‬
‫ﻭﺟﻬﺎﻥ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭّﻝ‪ :‬ﺃ ﹼﻥ ﺟﻮﺍﺯ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋﻄﺒﺔ ﺷﺮﻋﺎ ﻳﻨﺎﰲ ﺍﳊﻜﻢ ﺑﺎﻟﺘﻌﻮﻳﺾ ﻟﻠﻘﺎﻋﺪﺓ "ﺍﳉﻮﺍﺯ ﻳﻨﺎﰲ ﺍﻟﻀﻤﺎﻥ"‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃ ﹼﻥ ﺍﻟﻀﺮﺭ ﺍﻟﻼﺣﻖ ﺑﺴﺒﺐ ﺍﻟﻌﺪﻭﻝ ﰲ ﺣﺎﻝ ﺳﻮﺀ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳊﻖ ﻓﻴﻪ ﺩﺍﺧﻞ ﰲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺸﺮﻋﻴّﺔ "ﻻ‬
‫ﺿﺮﺭ ﻭ ﻻ ﺿﺮﺍﺭ" ﻷﻧﻪ ﲡﺎﻭﺯ ﳊﺪﻭﺩ ﺍﳉﻮﺍﺯ‪.‬‬
‫ﻭﻣﺎ ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﺍﺑﺘﺪﺍﺀ ﺃ ﹼﻥ ﻧﺼﻮﺹ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻏﲑ ﺍﳍﺪﺍﻳﺎ ﻧﺎﺩﺭ ﺟﺪﺍ ﻧﻈﺮﺍ ﻻﺳﺘﻘﺎﻣﺔ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﰲ ﺯﻣﻦ‬
‫ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻭﻗﻠﹼﺔ ﺃﻗﻀﻴﺘﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺃﻭ ﺍﻧﻌﺪﺍﻣﻬﺎ ‪.17‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻓﺈ ﹼﻥ ﺍﻟﻌﺪﻭﻝ ﰲ ﺫﺍﺗﻪ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺗﻌﻮﻳﺾ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﳊﻖ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺗﻌﻮﻳﺾ ﻣﻄﻠﻘﺎ ‪.18‬‬
‫ﺇ ﹼﻻ ﺃﻧّﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺪﻭﻝ ﻗﺪ ﺭﺍﻓﻘﺘﻪ ﻇﺮﻭﻑ ﺃﺧﺮﻯ ﻣﺴﺘﻘﻠﹼﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺷﺄﻬﻧﺎ ﺃﻥ ﺗُﺤﺪﺙ ﺧﻄﺄ ﺳﺒﺐ ﺿﺮﺭﺍ ﻟﻠﻄﺮﻑ‬
‫ﺍﻵﺧﺮ ﻓﺴﺒﺐ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻫﻨﺎ ﻳﺘﻤﺜﹼﻞ ﰲ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ﺍﻟﻄﺎﺭﺋﺔ ﺃﻭ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻭ ﺍﻟﻼﺣﻘﺔ ﻟﺰﻣﻦ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋﻄﺒﺔ ﻧﺘﺞ‬
‫ﻋﻨﻪ ﺿﺮﺭ ﻣﺒﺎﺷﺮ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﲝﻴﺚ ﳝﻜﻦ ﻭﺻﻔﻬﺎ ﺑﺄﻬﻧﺎ ﺗﻐﺮﻳﺮ ﺑﻪ ﻧﺸﺄ ﻋﻨﻪ ﺿﺮﺭ ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺍﻟﻘﺎﻋﺪﺓ "ﺍﻟﺘﻐﺮﻳﺮ ﻳﻮﺟﺐ‬
‫ﺍﻟﻀﻤﺎﻥ"‪.‬‬
‫ﻭﻟﻘﺪ ﺍﻧﻘﺴﻢ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ ﺇﱃ ﺛﻼﺛﺔ ﺃﺭﺍﺀ‪:‬‬

‫‪ -15‬ﻣﻌﻈﻢ ﺗﻘﻨﻴﻨﺎﺕ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ ﺗُﻄﻠﻖ ﻟﻔﻆ ﺍﻟﻌﺪﻭﻝ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ ﻣﺸﺮﻭﻉ ﺍﻟﺰﻭﺍﺝ ‪ ،‬ﺳﻮﺍﺀ ﻣﻦ ﺟﻬﺔ ﺍﳋﺎﻃﺐ ﺃﻭ‬
‫ﺍﳌﺨﻄﻮﺑﺔ ﻭﻳﻌّﺒﺮ ﺍﻟﺒﻌﺾ ﻋﻦ ﺍﻟﺘﺮﺍﺟﻊ ﻣﻦ ﺟﻬﺔ ﺍﳋﺎﻃﺐ ﺑﺎﻟﻌﺪﻭﻝ ﻭﻣﻦ ﺟﻬﺔ ﺍﳌﺨﻄﻮﺑﺔ ﺑﺎﻟﺮﺩ – ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﻷﺣﻮﺍﻝ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ‪ .‬ﲢﻘﻴﻖ ﳉﻨﺔ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ‪.‬ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ –ﺑﲑﻭﺕ‪ -‬ﻁ‪.1980 2‬‬
‫‪ -16‬ﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻷﺿﺮﺍﺭ ﺃﻥ ﻳﻄﻠﺐ ﺍﳋﺎﻃﺐ ﻣﻦ ﳐﻄﻮﺑﺘﻪ ﺗﺮﻙ ﺩﺭﺍﺳﺘﻬﺎ ﺃﻭ ﺍﻻﺳﺘﻘﺎﻟﺔ ﻣﻦ ﻭﻇﻴﻔﺘﻬﺎ ﺃﻭ ﻗﺪ ﻳﻜﻮﻥ ﰲ ﻓﺴﺦ ﺍﳋﻄﺒﺔ ﺗﻔﻮﻳﺖ ﳋﻄﺎﺏ‬
‫ﺁﺧﺮﻳﻦ ﺑﻄﻮﻝ ﻣﺪّﺓ ﺍﳋﻄﺒﺔ ‪ ،‬ﰒ ﻭﻗﻮﻉ ﺍﻟﻌﺪﻭﻝ ‪.‬‬
‫‪ -17‬ﺗﻘﻴﺔ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ‪ .‬ﻣﺒﺎﺣﺚ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ‪ .‬ﺹ‪. 90‬‬
‫‪ -18‬ﺑﺪﺭﺍﻥ ﺃﺑﻮ ﺍﻟﻌﻴﻨﲔ‪ .‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ .‬ﺝ‪ 1‬ﺹ‪. 34‬‬
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‫ﺍﻟﺮﺃﻱ ﺍﻷﻭّﻝ‪ :‬ﻳﺮﻯ ﺃﻧﻪ ﻻ ﺗﻌﻮﻳﺾ ﻋﻦ ﺍﻟﻌﺪﻭﻝ ﻷ ﹼﻥ ﺍﳋﻄﺒﺔ ﻭﻋﺪ ﻭﻟﻴﺴﺖ ﻋﻘﺪﺍ‪ ،‬ﻭﻻ ﺇﻟﺰﺍﻡ ﰲ ﺍﻟﻮﻋﺪ‪ ،‬ﻭﺍﻟﻌﺎﺩﻝ ﺇﻧّﻤﺎ‬
‫ﳝﺎﺭﺱ ﺣﻘﺎ ﻣﻦ ﺍﳊﻘﻮﻕ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻭﻷﻧّﻪ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺮّﺭﺓ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ ﺃ ﹼﻥ "ﺍﳉﻮﺍﺯ ﻳﻨﺎﰲ ﺍﻟﻀّﻤﺎﻥ" ﻭﻷ ﹼﻥ ﺍﳊﻜﻢ‬
‫ﺑﺎﻟﺘّﻌﻮﻳﺾ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﺑﻌﺪ ﺑﻴﺎﻥ ﺍﻟﻀّﺮﺭ ﺍﻟﻨّﺎﺗﺞ ﻋﻦ ﺍﻟﻌﺪﻭﻝ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﳑّﺎ ﳚﺐ ﺳﺘﺮﻩ ﻛﻤﺎ ﺃﻣﺮﺕ ﺍﻟﺸّﺮﻳﻌﺔ‪ ،‬ﻭﻷ ﹼﻥ‬
‫ﺍﻟﻌﺪﻭﻝ ﻗﺪ ﻳﻜﻮﻥ ﻷﺳﺒﺎﺏ ﻧﻔﺴﻴّﺔ‪ .‬ﳑّﻦ ﺭﺃﻯ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﳏﻤّﺪ ﲞﻴﺖ ﺍﳌﻄﻴﻌﻲ )ﻣﻔﱵ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳّﺔ ﺳﺎﺑﻘﺎ( ﻭﻋﻤﺮ‬
‫ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ‪.19‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﹼﺎﱐ‪ :‬ﻳﺮﻯ ﺃ ﹼﻥ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋﻄﺒﺔ ﻳﺴﺘﻮﺟﺐ ﺍﻟﺘﻌﻮﻳﺾ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ ﻋﻦ ﺍﻷﺿﺮﺍﺭ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻴﻪ ﺳﻮﺍﺀ‬
‫ﺃﻛﺎﻧﺖ ﻣﺎﺩﻳّﺔ ﺃﻡ ﻣﻌﻨﻮﻳّﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺷﻴﺦ ﺍﻷﺯﻫﺮ ﳏﻤّﺪ ﺷﻠﺘﻮﺕ‪ ،20‬ﻭﻓﺘﺤﻲ ﺍﻟﺪﺭﻳﲏ‪.21‬‬
‫ﱯ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪" :-‬ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ"‪ ،‬ﻭﻷ ﹼﻥ ﺍﻟﻀﺮﺭ ﻳُﺰﺍﻝ‪ ،‬ﻭﻃﺮﻳﻘﺔ‬ ‫ﻭﺃﺳﺎﺱ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻫﻮ ﺣﺪﻳﺚ ﺍﻟﻨ ّ‬
‫ﺇﺯﺍﻟﺘﻪ ﺍﻟﺘّﻌﻮﻳﺾ‪.22‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﺮﻯ ﺃ ﹼﻥ ﺍﻟﻌﺪﻭﻝ ﻳﺴﺘﻮﺟﺐ ﺗﻌﻮﻳﻀﺎ ﺇﺫﺍ ﺗﺮﺗﺐ ﻋﻨﻪ ﺿﺮﺭ ﻣﺎﺩﻱ ﻓﻘﻂ‪ ،‬ﺃﻣﺎ ﺍﻟﻀّﺮﺭ ﺍﳌﻌﻨﻮﻱّ ﻓﻼ‬
‫ﻳُﻌﻮﺽ‪ ،‬ﻭﳝﺜﻠﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ )ﺭﲪﻪ ﺍﷲ(‪.‬‬
‫ﻭﻳُﺸﺘﺮﻁ ﻟﻠﺘّﻌﻮﻳﺾ ﰲ ﺣﺎﻟﺔ ﻭﺟﻮﺩ ﺍﻟﻀّﺮﺭ ﺑﺴﺒﺐ ﺍﻟﻌﺪﻭﻝ ﺷﺮﻃﺎﻥ‪:23‬‬
‫ﺍﻟﺸّﺮﻁ ﺍﻷﻭّﻝ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﳌﻦ ﻋﺪﻝ ﻣﱪﺭ ﻳﱰﻉ ﻋﻦ ﺃﻓﻌﺎﻟﻪ ﺻﻔﺔ ﺍﻟﺴﻠﻮﻙ ﺍﳋﺎﻃﺊ‪ ،‬ﻭﺍﳌﻌﺘﱪ ﺃﺳﺎﺳﺎ ﻟﻠﺘّﻌﻮﻳﺾ‪.‬‬
‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﹼﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻌﺪﻭﻝ ﻳﺪ ﰲ ﺇﺣﺪﺍﺙ ﺍﻟﻀّﺮﺭ ﺍﳊﺎﺻﻞ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻛﺄﻥ ﻳﻄﻠﺐ ﺍﳋﺎﻃﺐ ﻣﻦ‬
‫ﺍﳌﺨﻄﻮﺑﺔ ﺍﻻﺳﺘﻘﺎﻟﺔ ﻣﻦ ﺍﻟﻌﻤﻞ ﻟﻴُﺘﻢ ﺍﻟﻌﻘﺪ ﰒ ﻳﻌﺪﻝ ﻋﻨﻬﺎ‪.‬‬
‫ﻗﺎﻧﻮﻧﺎ ‪ :‬ﻧﺼّﺖ ﺍﳌﺎﺩﺓ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻠﻰ ﺃﻧّﻪ "ﺇﺫﺍ ﺗﺮﺗﺐ ﻋﻦ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋﻄﺒﺔ ﺿﺮﺭ ﻣﺎﺩﻱ‬
‫ﺃﻭ ﻣﻌﻨﻮﻱ ﻷﺣﺪ ﺍﻟﻄﺮﻓﲔ ﺟﺎﺯ ﺍﳊﻜﻢ ﻟﻪ ﺑﺎﻟﺘﻌﻮﻳﺾ"‬
‫ﺇﻻ ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﺇﻋﻤﺎﻻ ﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻟﻘﻮﺍﻋﺪ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﻘﺼﲑﻳﺔ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻌﺎﺩﻝ ﺩﺧﻞ ﰲ ﺍﻟﻀﺮﺭ ﺍﻟﹼﺬﻱ ﳊﻖ‬
‫ﺍﻵﺧﺮ ﺑﺴﺒﺐ ﻋﺪﻭﻟﻪ‪.‬‬
‫ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﻗﺪ ﺃﺧﻔﻖ ﰲ ﺻﻴﺎﻏﺔ ﺍﳌﺎﺩﺓ ﺍﳋﺎﻣﺴﺔ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺇﺫ ﺃﻧّﻪ ﺃﺟﺎﺯ‬
‫ﺍﳊﻜﻢ ﺑﺎﻟﺘﻌﻮﻳﺾ ﻭﱂ ﻳﻮﺟﺒﻪ‪ ،‬ﺭﻏﻢ ﺃﻧّﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃ ﹼﻥ ﺍﳌﺘﺴﺒﺐ ﰲ ﺍﻟﻀﺮﺭ ﻳُﻠﺰﻡ ﺑﺎﻟﺘﻌﻮﻳﺾ )ﺍﳌﺎﺩﺓ ‪ 124‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪﱐ‬
‫ﺍﳉﺰﺍﺋﺮﻱ(‬
‫ﻭﻗﺪ ﻗﻀﺖ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ ﺑﺄﻧﻪ "ﻣﻦ ﺍﳌﻘﺮﺭ ﻗﺎﻧﻮﻧﺎ ﺃﻧﻪ ﻳﺘﻮﺟﺐ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺍﳌﺨﻄﻮﺑﺔ ﻋﻨﺪ ﻋﺪﻭﳍﺎ ﻋﻦ ﺇﲤﺎﻡ ﺍﻟﺰﻭﺍﺝ ﺃﻥ‬
‫ﺗﺮﺩ ﻣﺎ ﱂ ﻳﺴﺘﻬﻠﻚ ﻣﻦ ﻫﺪﺍﻳﺎ ﻭﻏﲑﻫﺎ‪...‬ﻭﳌﺎ ﺛﺒﺖ ﻣﻦ ﻗﻀﻴﺔ ﺍﳊﺎﻝ ﺃﻥ ﺍﻟﻄﺎﻋﻨﺔ ﻫﻲ ﺍﻟﱵ ﻋﺪﻟﺖ ﻋﻦ ﺇﲤﺎﻡ ﺍﻟﺰﻭﺍﺝ ﺑﺪﻭﻥ‬

‫‪ -19‬ﺃﺣﻜﺎﻡ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴّﻨﺔ‪ .‬ﺩﺍﺭ ﺍﻟﻨّﻔﺎﺋﺲ‪ ،‬ﺍﻷﺭﺩﻥ‪،‬ﺹ‪.78‬‬

‫ﻧﻘﻼ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺼﺎﺑﻮﱐ‪ .‬ﺷﺮﺡ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺳﻮﺭﻳﺎ‪ .‬ﺹ‪- 20 .35‬‬
‫‪-21‬‬ ‫ﺩﺭﺍﺳﺎﺕ ﻭﲝﻮﺙ ﰲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ .‬ﺩﺍﺭ ﻗﺘﻴﺒﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ .‬ﺝ‪2‬ﺹ‪.637‬‬
‫‪22‬‬
‫‪ -‬ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ .‬ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺳﻮﺭﻳﺎ‪ .‬ﺹ‪.36‬‬
‫‪ -23‬ﺍﻟﺰﺣﻴﻠﻲ ﻭﻫﺒﻪ ‪ .‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ –ﺩﻣﺸﻖ‪ -‬ﺝ‪ 7‬ﺹ‪. 28‬‬
‫‪10‬‬
‫ﻣﱪﺭ ﺷﺮﻋﻲ ﺃﻭ ﻗﺎﻧﻮﱐ ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ﲢﻴﻞ ﺍﳌﻄﻌﻮﻥ ﺿﺪﻩ ﺍﳋﺴﺎﺋﺮ ﻭﺍﻷﺿﺮﺍﺭ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻦ ﺫﻟﻚ" )ﺃﺣﻮﺍﻝ‬
‫ﺷﺨﺼﻴﺔ ‪ 1993/07/13‬ﻡ‪.‬ﻕ‪.‬ﻉ ‪ 1995/01‬ﺹ‪(128‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻘﺮ ﻟﺪﻯ ﳐﺘﻠﻒ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻘﻀﺎﺋﻴﺔ ﺑﺄﻥ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻘﺘﺮﻥ ﺑﺎﻟﻌﺪﻭﻝ ﻭﺗﻠﺤﻖ ﺿﺮﺭﺍ ﺑﺄﺣﺪ ﺍﳋﻄﻴﺒﲔ‬
‫ﻫﻲ ﺍﻟﱵ ﳝﻜﻦ ﺟﻌﻠﻬﺎ ﺃﺳﺎﺳﺎ ﻟﻄﻠﺐ ﺍﻟﺘﻌﻮﻳﺾ )ﺃﻱ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﻘﺼﲑﻳﺔ ﻋﻦ ﺍﻟﻔﻌﻞ ﺍﻟﻀﺎﺭ(‪.‬‬
‫ﻭﻗﺪ ﺣﺪﺩﺕ ﺑﻌﺾ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻘﻀﺎﺋﻴﺔ ﺃﺳﺒﺎﺑﺎ ﻣﺸﺮﻭﻋﺔ ﻟﻠﻌﺪﻭﻝ ﻻ ﻳﺘﺮﺗﺐ ﻋﻨﻬﺎ ﺣﻖ ﰲ ﺍﳌﻄﺎﻟﺒﺔ ﺑﺎﻟﺘﻌﻮﻳﺾ ﻭﻟﻮ ﻣﻊ‬
‫ﻭﻗﻮﻉ ﺿﺮﺭ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻓﻘﺪ ﺫﻫﺐ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﻀﺎﺀ ﺍﻟﻔﺮﻧﺴﻲ ﺇﱃ ﺃﻥ ﻋﺪﻡ ﺗﻨﻔﻴﺬ ﺍﻟﻮﻋﺪ ﺑﺎﻟﺰﻭﺍﺝ ﺇﺫﺍ ﻛﺎﻥ ﻣﺆﺳﺴﺎ ﻋﻠﻰ‬
‫ﺃﺳﺒﺎﺏ ﻣﺸﺮﻭﻋﺔ ﺗﺘﻤﺜﻞ ﰲ ﺣﺎﺩﺙ ﻣﻔﺎﺟﺊ ﻭﺟﺴﻴﻢ ﳝﺲ ﺷﺮﻑ ﺍﻷﺷﺨﺎﺹ ﻭﻳﺆﺛﺮ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﻸﻃﺮﺍﻑ ﻓﺈﻧﻪ ﻻ‬
‫ﳝﻜﻦ ﻟﻠﻤﺘﻀﺮﺭﻳﻦ ﻃﻠﺐ ﺍﻟﺘﻌﻮﻳﺾ‪ ،‬ﻓﻤﺜﻼ ﰲ ﻓﺮﻧﺴﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺧﺎﻃﺐ ﻓﺘﺎﺓ ﺃﻥ ﻳﻄﻠﺐ ﻣﻨﻬﺎ ﺗﻌﻮﻳﻀﺎ ﻋﻦ ﻋﺪﻭﳍﺎ ﻋﻦ‬
‫ﺍﳋﻄﺒﺔ ﺇﺫﺍ ﻛﺎﻥ ﺳﺒﺐ ﻋﺪﻭﳍﺎ ﻫﻮ ﺭﻓﺾ ﺃﺑﻴﻬﺎ ﻭﺃﻣﻬﺎ ﻣﻨﺢ ﺍﻟﺘﺮﺧﻴﺺ ﺃﻭ ﺍﻹﺫﻥ ﳍﺎ ﺑﺎﻟﺰﻭﺍﺝ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺎﺻﺮﺍ‪ .‬ﻭﻣﻦ ﺍﳌﻬﻢ‬
‫ﺃﺧﲑﺍ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺪﻋﺎﻭﻯ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳋﻄﺒﺔ ﺗﻜﻮﻥ ﻣﻦ ﻧﻈﺮ ﻗﺴﻢ ﺷﺆﻭﻥ ﺍﻷﺳﺮﺓ ﻭﻓﻖ ﻣﺎ ﻧﺼﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ‪ 423‬ﻣﻦ‬
‫ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ‪ 09-08‬ﺍﳌﺆﺭﺥ ﰲ ‪ ،2008-02-25‬ﻛﻤﺎ ﺃﻥ ﺍﻻﺧﺘﺼﺎﺹ ﺍﻹﻗﻠﻴﻤﻲ ﰲ ﻣﺴﺎﺋﻞ‬
‫ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋﻄﺒﺔ ﻳﻌﻮﺩ ﳌﻜﺎﻥ ﻭﺟﻮﺩ ﻣﻮﻃﻦ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﻭﻓﻖ ﻣﺎ ﺗﻨﺺ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ‪" 426‬ﺗﻜﻮﻥ ﺍﶈﻜﻤﺔ ﳐﺘﺼﺔ ﺇﻗﻠﻴﻤﻴﺎ‬
‫ﰲ ﻣﻮﺿﻮﻉ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋﻄﺒﺔ ﲟﻜﺎﻥ ﻭﺟﻮﺩ ﻣﻮﻃﻦ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ"‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳍﺪﺍﻳﺎ‪.‬‬
‫ﺷﺮﻋﺎ‪ :‬ﱂ ﻳﺘﻔﻖ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺣﻜﻢ ﺍﺳﺘﺮﺩﺍﺩ ﺍﳋﺎﻃﺐ ﳍﺪﺍﻳﺎﻩ ﻟﻠﻤﺨﻄﻮﺑﺔ ﰲ ﺣﺎﻝ ﺍﻟﻌﺪﻭﻝ‪.‬‬
‫ﻓﺮﺃﻯ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻧّﻪ ﻟﻴﺲ ﻟﻠﺨﺎﻃﺐ ﺍﻟﺮﺟﻮﻉ ﰲ ﺷﻲﺀ ﳑﺎ ﺃﻫﺪﺍﻩ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ﺃﻡ ﻫﺎﻟﻜﺔ‪ ،‬ﻷ ﹼﻥ‬
‫ﻟﻠﻬﺪﻳﺔ ﺣﻜﻢ ﺍﳍﺒﺔ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻋﻨﺪﻫﻢ ﻟﻠﻮﺍﻫﺐ ﺃﻥ ﻳﺮﺟﻊ ﰲ ﻫﺒﺘﻪ ﺑﻌﺪ ﻗﺒﻀﻬﺎ ﺇ ﹼﻻ ﺍﻟﻮﺍﻟﺪ ﻓﻴﻤﺎ ﺃﻋﻄﻰ ﻭﻟﺪﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﻨﻔﻴﺔ‪ :24‬ﻫﺪﺍﻳﺎ ﺍﳋِﻄﺒﺔ ﻫﺒﺔ‪ ،‬ﻭﻟﻠﻮﺍﻫﺐ ﺃﻥ ﻳﺮﺟﻊ ﰲ ﻫﺒﺘﻪ ﺇ ﹼﻻ ﺇﺫﺍ ﻭﺟﺪ ﻣﺎﻧﻊ ﻣﻦ ﻣﻮﺍﻧﻊ ﺍﻟﺮﺟﻮﻉ ﺑﺎﳍﺒﺔ‬
‫ﻛﻬﻼﻙ ﺍﻟﺸﻲﺀ ﺃﻭ ﺍﺳﺘﻬﻼﻛﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﺎ ﺃﻫﺪﺍﻩ ﺍﳋﺎﻃﺐ ﻗﺎﺋﻤﺎ ﻓﺈ ﹼﻥ ﻟﻪ ﺃﻥ ﻳﺴﺘﺮﺩّﻩ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻫﻠﻚ ﺃﻭ ﺍﺳﺘُﻬﻠﻚ ﺃﻭ‬
‫ﻃﺮﺃ ﻋﻠﻴﻪ ﺗﻐﻴﲑ ﻓﻼ ﳛﻖ ﻟﻠﺨﺎﻃﺐ ﺍﻻﺳﺘﺮﺩﺍﺩ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﺎﻟﻜﻴّﺔ‪ :25‬ﺇﺫﺍ ﻋﺪﻝ ﺍﳋﺎﻃﺐ ﻓﻼ ﻳﺮﺟﻊ ﺑﺸﻲﺀ ﻭﻟﻮ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ‪ ،‬ﻭﺇﺫﺍ ﻋﺪﻟﺖ ﺍﳌﺨﻄﻮﺑﺔ ﻓﻠﻠﺨﺎﻃﺐ ﺃﻥ‬
‫ﻳﺴﺘﺮﺩّ ﺍﳍﺪﺍﻳﺎ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﺑﺮﺩﻫﺎ ﺃﻭ ﺍﺳﺘﻬﻠﻜﺖ ﺑﺮﺩ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺣﱴ ﻻ ﳚﻤﻊ ﺍﳋﺎﻃﺐ ﺑﲔ ﺃﱂ ﺍﻟﻌﺪﻭﻝ ﻋﻨﻪ ﻭﺃﱂ‬
‫ﺿﻴﺎﻉ ﺃﻣﻮﺍﻟﻪ‪.‬‬
‫ﻗﺎﻧﻮﻧﺎ‪ :‬ﺃﺧﺬ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺑﺘﻔﺼﻴﻞ ﺍﳌﺎﻟﻜﻴﺔ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻌﺪﻭﻝ‪ ،26‬ﺇ ﹼﻻ ﺃﻧّﻪ ﻋﺪﻝ ﺇﱃ ﺭﺃﻱ ﺍﻷﺣﻨﺎﻑ ﰲ ﻋﺪﻡ‬
‫ﺃﺣﻘﻴﺔ ﺍﳋﺎﻃﺐ ﰲ ﺍﺳﺘﺮﺩﺍﺩ ﻫﺪﺍﻳﺎﻩ ﺍﻟﱵ ﰎ ﺍﺳﺘﻬﻼﻛﻬﺎ ﻭﻫﺬﺍ ﰲ ﻧﺼّﺖ ﺍﳌﺎﺩﺓ )‪ (05‬ﰲ ﻓﻘﺮﻬﺗﺎ ﺍﻟﺜﺎﻟﺜﺔ ﻋﻠﻰ ﺃﻧّﻪ "ﻻ ﻳﺴﺘﺮﺩ‬

‫‪ -24‬ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﳏﻤﺪ ﺃﻣﲔ‪ .‬ﺣﺎﺷﻴﺔ ﺭﺩ ﺍﶈﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ –ﺑﲑﻭﺕ‪ . -‬ﻁ ﺳﻨﺔ ‪1399‬ﻫـ‪1979-‬ﻡ ‪ .‬ﺝ‪2‬ﺹ‪599‬‬
‫‪ -25‬ﺍﻟﺸﺮﺡ ﺍﻟﺼﻐﲑ ﻟﻠﺪﺭﺩﻳﺮ ﲝﺎﺷﻴﺔ ﺍﻟﺼﺎﻭﻱ ‪ .‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ –ﻣﺼﺮ‪ -‬ﺝ‪ 2‬ﺹ‪.456‬‬
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‫ﺍﳋﺎﻃﺐ ﻣﻦ ﺍﳌﺨﻄﻮﺑﺔ ﺷﻴﺌﺎ ﳑﺎ ﺃﻫﺪﺍﻫﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺪﻭﻝ ﻣﻨﻪ ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩ ﻟﻠﻤﺨﻄﻮﺑﺔ ﻣﺎ ﱂ ﻳُﺴﺘﻬﻠﻚ ﳑّﺎ ﺃﻫﺪﺗﻪ ﻟﻪ ﺃﻭ‬
‫ﻗﻴﻤﺘﻪ"‪ ،‬ﻛﻤﺎ ﻧﺼّﺖ ﰲ ﻓﻘﺮﻬﺗﺎ ﺍﻟﺮﺍﺑﻌﺔ ﻋﻠﻰ ﺃﻧّﻪ‪" :‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺪﻭﻝ ﻣﻦ ﺍﳌﺨﻄﻮﺑﺔ ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﺮ ّﺩ ﻟﻠﺨﺎﻃﺐ ﻣﺎ ﱂ ﻳُﺴﺘﻬﻠﻚ‬
‫ﻣﻦ ﻫﺪﺍﻳﺎ ﺃﻭ ﻗﻴﻤﺘﻪ"‬
‫ﻭﻣﻦ ﺍﳌﻬ ّﻢ ﺟﺪﺍ ﺃﻥ ﻧﺴﺠّﻞ ﲨﻠﺔ ﻣﻼﺣﻈﺎﺕ ﺣﻮﻝ ﻣﻨﻬﺞ ﺍﳌﺸﺮﻉ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺪﺍﻳﺎ ﺍﳋﻄﺒﺔ‪:‬‬
‫• ﺳﻜﺖ ﺍﳌﺸﺮﻉ ﻋﻦ ﻫﺪﺍﻳﺎ ﺍﳌﺨﻄﻮﺑﺔ ﻟﻠﺨﺎﻃﺐ ﻭﺣﻜﻢ ﺍﺳﺘﺮﺩﺍﺩﻫﺎ ﰲ ﺣﺎﻟﺔ ﻛﻮﻥ ﺍﻟﻌﺪﻭﻝ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻷﺻﻞ ﺃﻥ‬
‫ﺗُﻘﺎﺱ ﻫﺬﻩ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﰲ ﺍﳊﻜﻢ ﺍﻟﻘﺎﻧﻮﱐ ﻟﻼﺷﺘﺮﺍﻙ ﰲ ﺍﻟﻌﻠﺔ ﻭﻫﻲ "ﺃ ﹼﻥ ﺍﻹﻫﺪﺍﺀ ﻛﺎﻥ ﻟﻐﺎﻳﺔ ﻭﻫﻲ ﺍﻟﺰﻭﺍﺝ"‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺍﳊﻜﻢ ﺑﺄﻥ ﻻ ﺗﺴﺘﺮﺩّ ﺷﻴﺌﺎ ﳑّﺎ ﺃﻫﺪﺗﻪ ﻟﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺪﻭﻝ ﻣﻨﻬﺎ"‪.‬‬
‫• ﱂ ﻳﺘﻌﺮّﺽ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﳊﻜﻢ ﺍﳍﺪﺍﻳﺎ ﺍﻟﱵ ﻳﺘﻘﺪّﻡ ﻬﺑﺎ ﺃﻫﻞ ﺍﳋﺎﻃﺐ ﻟﻠﻤﺨﻄﻮﺑﺔ‪ ،‬ﻭﻻ ﻭﻣﺎ ﻳﺘﻘﺪﻡ ﺑﻪ ﺃﻫﻞ‬
‫ﺍﳌﺨﻄﻮﺑﺔ ﻟﻠﺨﺎﻃﺐ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺗُﻄﺒّﻖ ﺑﺸﺄﻬﻧﺎ ﺃﺣﻜﺎﻡ ﺍﳍﺒﺔ‪.27‬‬
‫ﱐ ﺍﻟﻔﺮﻧﺴ ّﻲ ﻋﻠﻰ ﺃ ﹼﻥ‪" :‬ﻛﻞ ﻫﺒﺔ ﲤﺖ ﻷﺟﻞ ﺍﻟﺰّﻭﺍﺝ ﺗﻜﻮﻥ ﺑﺎﻃﻠﺔ ﺇﺫﺍ‬ ‫ﻭﻗﺪ ﻧﺼّﺖ ﺍﳌﺎﺩﺓ )‪ (1088‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪ ﹼ‬
‫ﱂ ﻳﺘ ّﻢ ﺍﻟﺰّﻭﺍﺝ"‬
‫‪Toute donation faite en faveur du mariage sera caduque si le mariage‬‬
‫‪ne se suit pas‬‬
‫ﻭﺑﺎﻟﺘّﺎﱄ ﻓﺎﳌﺎﺩّﺓ ﱂ ﲢﺪّﺩ ﺍﳉﻬﺔ ﺍﻟﹼﱵ ﻗﺪّﻣﺖ ﺍﳍﺪﻳﺔ‪ ،‬ﻭﻻ ﺟﻬﺔ ﺍﻟﻌﺪﻭﻝ‪ ،‬ﻭﺇﻧّﻤﺎ ﺑﻴّﻨﺖ ﺃ ﹼﻥ ﺍﳍﺪﻳﺔ ﺗﻜﻮﻥ ﺑﺎﻃﻠﺔ ﻭﳚﺐ ﺃﻥ‬
‫ﻳﻌﻮﺩ ﺍﻷﻃﺮﺍﻑ ﺇﱃ ﺍﳊﺎﻟﺔ ﺍﻻﺑﺘﺪﺍﺋﻴّﺔ ﺇﺫﺍ ﱂ ﻳﺘ ّﻢ ﺍﻟﺰّﻭﺍﺝ‪.‬‬
‫• ﺍﳌﻼﺣﻆ ﻋﻠﻰ ﻧﺼﻮﺹ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻛﺬﺍ ﻧﺺ ﺍﳌﺎﺩﺓ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺃ ﹼﻥ ﲢﻤﻴﻞ ﺗﺒﻌﺔ‬
‫ﺍﻟﻌﺪﻭﻝ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺮﺩ ﺍﳍﺪﺍﻳﺎ ﻣﻦ ﻋﺪﻣﻪ ﻛﺎﻥ ﲟﺠﺮﺩ ﺍﻟﻨّﻈﺮ ﺇﱃ ﺍﻟﻘﺎﺋﻢ ﺑﻔﻌﻞ ﺍﻟﻌﺪﻭﻝ ﺩﻭﻥ ﺍﻟﻨّﻈﺮ ﺇﱃ ﺳﺒﺐ ﺍﻟﻌﺪﻭﻝ‪ ،‬ﻭﻻ‬
‫ﻳﺒﺪﻭ ﻣﻌﻘﻮﻻ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﻨّﻈﺮ ﺇﱃ ﻣﻦ ﺃﻋﻠﻦ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳋﻄﺒﺔ ﺩﻭﻥ ﺍﻷﺧﺬ ﺑﻌﲔ ﺍﳊﺴﺒﺎﻥ ﻣﻦ ﺗﺴﺒﺐ ﰲ ﻫﺬﺍ ﺍﻟﻌﺪﻭﻝ‪،‬‬
‫ﺺ ﻋﻠﻰ ﺇﻟﺰﺍﻡ ﺍﳌﺘﺴﺒّﺐ ﰲ‬‫ﻱ ﺗﻨ ّ‬
‫ﱐ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻭﻫﻮ ﻣﻘﺘﻀﻰ ﻗﻮﺍﻋﺪ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﻘﺼﲑﻳّﺔ‪ ،‬ﺇﺫ ﺃ ﹼﻥ ﺍﳌﺎﺩﺓ )‪ (124‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪ ﹼ‬
‫ﺇﺣﺪﺍﺙ ﺍﻟﻀﺮﺭ ﺑﺎﻟﺘﻌﻮﻳﺾ" ﻛ ﹼﻞ ﻓﻌﻞ ﻳﺮﺗﻜﺒﻪ ﺍﻟﺸﺨﺺ ﲞﻄﺌﻪ‪ ،‬ﻭﻳﺴﺒﺐ ﺿﺮﺭﺍ ﻟﻠﻐﲑ ﻳُﻠﺰﻡ ﻣﻦ ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ ﺣﺪﻭﺛﻪ‬
‫ﺑﺎﻟﺘﻌﻮﻳﺾ"‪ ،‬ﻭﺫﻟﻚ ﺃﻧّﻪ ﻻ ﳜﻔﻰ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﳋﻄﻴﺒﲔ ﻋﺪﻝ ﻋﻦ ﺍﳋﻄﺒﺔ ﻭﺗﺴﺒﺐ ﺍﻵﺧﺮ ﰲ ﺍﻟﻌﺪﻭﻝ‪ ،‬ﻷﺟﻞ ﺫﻟﻚ‬
‫ﺍﻗﺘﺮﺡ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﳏﺪﻩ –ﺭﲪﻪ ﺍﷲ‪ -‬ﺃﻥ ﻳُﺠﺮﻯ ﻋﻠﻰ ﻧﺺ ﺍﳌﺎﺩﺓ ﺗﻌﺪﻳﻞ ﻋﻠﻰ ﺍﻟﻨّﺤﻮ ﺍﻟﺘّﺎﱄ‪" :‬ﻻ ﻳﺴﺘﺮﺩ ﺍﳋﺎﻃﺐ ﺷﻴﺌﺎ ﳑّﺎ‬
‫ﺃﻫﺪﺍﻩ ﺇﻥ ﻛﺎﻥ ﺳﺒﺐ ﺍﻟﻌﺪﻭﻝ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺳﺒﺐ ﺍﻟﻌﺪﻭﻝ ﻣﻦ ﺍﳌﺨﻄﻮﺑﺔ ﻓﻌﻠﻴﻬﺎ ﺭﺩ ﻣﺎ ﱂ ﻳﺴﺘﻬﻠﻚ"‪.28‬‬

‫‪ -26‬ﺳﺎﺭ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺣﺬﻭ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﻭﺍﻟﺘﻮﻧﺴﻲ‪,‬ﺑﻴﻨﻤﺎ ﻧﺺ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺴﻮﺭﻱ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﻡ‪ 3/4‬ﻋﻠﻰ ﺃﻧﻪ ﲡﺮﻱ ﻋﻠﻰ‬
‫ﺍﳍﺪﺍﻳﺎ ﺃﺣﻜﺎﻡ ﺍﳍﺒﺔ ‪ ،‬ﻭﻛﺬﺍ ﻧﺺ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻠﺒﻨﺎﱐ ﰲ ﺍﳌﺎﺩﺓ‪ 2/2‬ﻋﻠﻰ " ﺃﻣﺎ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﺍﻟﻄﺮﻓﺎﻥ ﻟﺒﻌﻀﻬﻤﺎ ﺑﻌﻀﺎ ﻫﺪﻳﺔ ﻓﺘﺠﺮﻱ ﻋﻠﻴﻬﺎ ﺃﺣﻜﺎﻡ‬
‫ﺍﳍﺒﺔ ﲝﻘﹼﻬﺎ"‪.‬‬
‫‪ -27‬ﺳﻌﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪.87‬‬
‫‪ -28‬ﺍﻷﺣﻜﺎﻡ ﺍﻷﺳﺎﺳﻴﺔ ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ .‬ﺹ‪.35‬‬
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 ‫• ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﻧﺼﻮﺹ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﳌﺎﺩّﺓ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻱ ﺃ ﹼﻥ ﺍﻟﻌﱪﺓ ﰲ ﺭ ّﺩ ﺍﳍﺪﻳﺔ‬
‫ﻭﻋﺪﻣﻪ ﰲ ﺣﺎﻝ ﻛﻮﻥ ﺍﻟﻌﺪﻭﻝ ﻣﻦ ﺍﳌﺨﻄﻮﺑﺔ ﻫﻮ ﺍﺳﺘﻬﻼﻛﻬﺎ ﻣﻦ ﻋﺪﻣﻪ ﺩﻭﻥ ﺍﻟﻨّﻈﺮ ﺇﱃ ﻃﺒﻴﻌﺘﻬﺎ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻗﺎﺑﻠﺔ‬
‫ﻟﻼﺳﺘﻬﻼﻙ ﺃﻡ ﻻ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻓﺈﻧّﻬﺎ ﻟﻮ ﺍﺩّﻋﺖ ﺍﳌﺨﻄﻮﺑﺔ ﻫﻼﻙ ﺍﳍﺪﻳﺔ ﺃﻭ ﺍﺳﺘﻬﻼﻛﻬﺎ ﺑﺒﻴﻌﻬﺎ ﻭﺍﺳﺘﻬﻼﻙ ﲦﻨﻬﺎ ﱂ‬
‫ﻳﺼﺢ ﻟﻠﺨﺎﻃﺐ ﺍﳌﻄﺎﻟﺒﺔ ﻬﺑﺎ ﺃﻭ ﺑﻘﻴﻤﺘﻬﺎ‪ ،‬ﻭﻫﻮ ﻧﻔﺲ ﻣﺎ ﳚﺮﻱ ﰲ ﺣﺎﻝ ﻛﻮﻥ ﺍﻟﻌﺪﻭﻝ ﻣﻦ ﺍﳋﺎﻃﺐ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺪﺍﻳﺎ‬
‫ﺍﳌﺨﻄﻮﺑﺔ ﻟﻪ ‪.29‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﳌﺘﺒﺎﺩﺭ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﻷﻧّﻪ ﻻ ﳝﻜﻦ ﺍﺩّﻋﺎﺀ ﺍﺳﺘﻬﻼﻙ ﻣﺎ ﻫﻮ ﻏﲑ ﻣﻮﺿﻮﻉ ﺃﺳﺎﺳﺎ ﻟﻼﺳﺘﻬﻼﻙ ﻛﺎﳊﻠﻲّ‪،‬‬
‫ﻭﳍﺬﺍ ﻓﻜﺎﻥ ﻋﻠﻰ ﺍﳌﺸﺮّﻉ ﺃﻥ ﻳﻌﺒّﺮ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪" :‬ﻻ ﻳﺴﺘﺮﺩّ ﺍﳋﺎﻃﺐ ﻣﻦ ﺍﳌﺨﻄﻮﺑﺔ ﺷﻴﺌﺎ ﳑﺎ ﺃﻫﺪﺍﻫﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺪﻭﻝ ﻣﻨﻪ‬
‫ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺩ ﳍﺎ ﻣﺎ ﺃﻫﺪﺗﻪ ﻟﻪ ﺃﻭ ﻗﻴﻤﺘﻪ ﺇﻻ ﻣﺎ ﺳﺘُﻬﻠﻚ ﻭﻛﺎﻥ ﻗﺎﺑﻼ ﻟﻼﺳﺘﻬﻼﻙ"‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻣﺎ ﻳﺪﻓﻊ ﻟﻠﻤﺮﺃﺓ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧّﻪ ﺳُﻴﺘّﻔﻖ ﻋﻠﻰ ﻛﻮﻧﻪ ﻣﻬﺮﺍ ﰲ ﺍﻟﻌﻘﺪ‪.‬‬
‫ﺷﺮﻋﺎ‪ :‬ﻻ ﳚﺐ ﺍﳌﻬﺮ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺗّﻔﺎﻗﺎ ﺑﻐﲑ ﻋﻘﺪ ﺃﻭ ﺩﺧﻮﻝ ‪ ،30‬ﻭﳍﺬﺍ ﻓﻼ ﳚﺐ ﺍﻟﺼﺪﺍﻕ ﻭﻻ ﻳﺘﻘﺮّﺭ ﲟﺠﺮّﺩ‬
‫ﺍﳋِﻄﺒﺔ‪ ،‬ﻭﺃﻧّﻪ ﰲ ﺣﺎﻝ ﺍﳍﻼﻙ ﺃﻭ ﺍﻻﺳﺘﻬﻼﻙ ﻳﺮﺟﻊ ﺑﻘﻴﻤﺘﻪ ﺇﻥ ﻛﺎﻥ ﻗﻴﻤﻴﺎ ﻭﲟﺜﻠﻪ ﺇﻥ ﻛﺎﻥ ﻣﺜﻠﻴﺎ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﻌﺪﻭﻝ ﻣﻦ‬
‫ﺍﳋﺎﻃﺐ ﺃﻭ ﻣﻦ ﺍﳌﺨﻄﻮﺑﺔ‪.‬‬
‫ﻓﻬﻮ ﻗﺒﻞ ﺍﻟﻌﺪﻭﻝ ﳎﺮّﺩ ﺩﻳﻦ ﺛﺎﺑﺖ ﰲ ﺫﻣﺔ ﺍﳌﺨﻄﻮﺑﺔ ﻳﱪﺃ ﺑﺎﻟﺪﻳﻦ ﺍﻟﺜﺎﺑﺖ ﺑﻘﻴﻤﺔ ﺍﳌﻬﺮ ﰲ ﺫﻣﺔ ﺍﻟﺰﻭﺝ ﻋﻨﺪ ﺇﺑﺮﺍﻡ ﺍﻟﻌﻘﺪ‪،‬‬
‫ﻓﺘﺤﺪﺙ ﺍﳌﻘﺎﺻّﺔ ﺍﻟ ّﺮﺿﺎﺋﻴﺔ ﰲ ﺍﻟ ّﺪﻳﻮﻥ ﻋﻨﺪﻫﺎ‪.‬‬
‫ﻭﻳﺘﺼ ّﻮﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺣﺎﻝ ﺗﻌﺠﻴﻞ ﺍﳌﻬﺮ ﻗﺒﻞ ﺍﻟﻌﻘﺪ ﻭﺃﺛﻨﺎﺀ ﺍﳋﻄﺒﺔ ﺭﻏﺒﺔ ﰲ ﺃﻥ ﺗﻘﻮﻡ ﺍﳌﺮﺃﺓ ﺑﺘﺠﻬﻴﺰ ﻧﻔﺴﻬﺎ‪،‬‬
‫ﺧﺎﺻّﺔ ﻭﺃ ﹼﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﻨﺎﻃﻖ ﰲ ﺍﳉﺰﺍﺋﺮ ﺗﻔﻀّﻞ ﺃﻥ ﻻ ﻳﻨﻔﺼﻞ ﺍﻟﻌﻘﺪ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﺍﺣﺘﻴﺎﻃﺎ ﳊﺎﻻﺕ ﺍﻟﻄﻼﻕ ﺍﻟﻮﺍﻗﻊ ﺑﺴﺒﺐ‬
‫ﻃﻮﻝ ﺍﳌﺪﺓ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﻭﻣﺎ ﳚﻠﺒﻪ ﻣﻦ ﻋﻮﺍﻗﺐ ﺳﻴﺌﺔ ﻭﻧﺰﺍﻉ‪.‬‬
‫ﻭﻳُﻄﺮﺡ ﺍﻹﺷﻜﺎﻝ ﰲ ﺣﺎﻝ ﻗﻴﺎﻡ ﺍﳌﺮﺃﺓ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﳌﻬﺮ ﰲ ﻬﺗﻴﺌﺔ ﺟﻬﺎﺯﻫﺎ ﰒ ﻳﻘﻊ ﺍﻟﻌﺪﻭﻝ ﻣﻦ ﻃﺮﻑ ﺍﳋﺎﻃﺐ‪.‬‬
‫ﻭﺍﻷﻣﺮ ﻫﻨﺎ ﻳﺘﻨﺎﺯﻋﻪ ﻭﺟﻬﺎﻥ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭّﻝ‪ :‬ﺣ ّﻖ ﺍﳋﺎﻃﺐ ﰲ ﺍﺳﺘﺮﺩﺍﺩ ﺍﳌﻬﺮ‪ ،‬ﻷﻧّﻪ ﻻ ﳛ ّﻖ ﻟﻠﻤﺮﺃﺓ ﺇ ﹼﻻ ﺑﻌﻘﺪ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﹼﺜﺎﱐ‪ :‬ﺍﻧﺘﻔﺎﺀ ﻣﺴﺆﻭﻟﻴّﺔ ﺍﳌﺨﻄﻮﺑﺔ ﻓﻴﻤﺎ ﻃﺮﺃ ﻋﻠﻰ ﺍﳌﻬﺮ ﻣﻦ ﺍﻟﺘﺒﺪﻳﻞ )ﻓﺮﺍﺵ‪ ،‬ﺣﻠﻲ‪ ،‬ﻟﺒﺎﺱ(‪.‬‬
‫ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻓﺈ ﹼﻥ ﺑﻌﺾ ﺍﳌﺸﺘﻐﻠﲔ ﺑﻌﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺃﻧّﻪ ﳚﻮﺯ ﻟﻠﻤﺨﻄﻮﺑﺔ ﺃﻥ ﺗﻌﻄﻴﻪ ﺍﳌﻬﺮ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‬
‫ﺸﺮﺍﺀ"‪.31‬‬
‫ﻋﻠﻰ ﺍﻟﻮﺿﻊ ﺍﻟﹼﺬﻱ ﺁﻝ ﺇﻟﻴﻪ‪" ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﺗﻌﻄﻴﻪ ﺑﺪﻝ ﺍﳌﻬﺮ ﺑﻌﺾ ﻣﺎ ﺍﺷﺘﺮﺕ ﺑﺎﺣﺘﺴﺎﺏ ﻗﻴﻤﺘﻪ ﻳﻮﻡ ﺍﻟ ّ‬

‫‪ -29‬ﻓﺎﺭﻕ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺳﻌﺪ ﺑﲔ ﺍﳊﺎﻟﺘﲔ ‪ ،‬ﻓﺮﺃﻯ ﺃﻧّﻪ " ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﳋِﻄﺒﺔ ﻗﺪ ﺣﺼﻞ ﻣﻦ ﺍﳌﺨﻄﻮﺑﺔ ﻧﻔﺴﻬﺎ ﻓﺈﻧّﻪ ﳚﺐ ﻋﻠﻴﻬﺎ ﺃﻥ‬
‫ﺗﺮﺩّ ﻛﻞ ﻣﺎ ﺃﺧﺬﺗﻪ ﻣﻦ ﻫﺪﺍﻳﺎ ﺗﻜﻮﻥ ﻣﺎ ﺗﺰﺍﻝ ﻗﺎﺋﻤﺔ ﻋﻴﻨﺎ ﱂ ﺗُﺴﺘﻬﻠﻚ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻗﺎﺑﻠﺔ ﻟﻼﺳﺘﻬﻼﻙ ﻣﺜﻞ ﺍﳌﺄﻛﻮﻻﺕ ﺃﻭ ﺑﻌﺾ ﺃﻧﻮﺍﻉ ﺍﳌﻠﺒﻮﺳﺎﺕ ﺃﻭ‬
‫ﻏﲑ ﻗﺎﺑﻠﺔ ﻟﻼﺳﺘﻬﻼﻙ " ﺑﻴﻨﻤﺎ ﰲ ﺣﺎﻝ ﻛﻮﻥ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﺍﳋﺎﻃﺐ ﻓﺈﻧّﻪ ﻻ ﳚﻮﺯ ﻟﻠﻌﺮﻭﺱ ﺃﻥ ﺗُﻄﺎﻟﺐ ﺑﺮ ّﺩ ﺍﳍﺪﺍﻳﺎ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺪ ﻗﺪﻣﺘﻬﺎ ﺇﱃ ﻋﺮﻳﺴﻬﺎ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﳑﺎ ﻳُﺴﺘﻬﻠﻚ ﻭﺍﺳﺘُﻬﻠﻚ ﻓﻌﻼ ﺳﻮﺍﺀ ﻭﻗﻊ ﺍﻟﺘﺮﺍﺟﻊ ﻣﻨﻬﺎ ﺃﻭ ﻣﻨﻪ" ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ‪ .‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ .‬ﺹ‪.87-86‬‬
‫‪ -30‬ﺍﺑﻦ ﺭﺷﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ .‬ﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ ﻭﻬﻧﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ‪ .‬ﺝ‪ 2‬ﺹ‪.22‬‬
‫‪ -31‬ﺑﺪﺭﺍﻥ ﺃﺑﻮ ﺍﻟﻌﻴﻨﲔ ﺑﺪﺭﺍﻥ‪.‬ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪ .‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪.‬ﺩﻁ ‪ .‬ﺝ‪1‬ﺹ‪32‬‬
‫‪13‬‬
‫ﻭﻳﻨﺠﺮ ﻋﻦ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﺑﺄﻧّﻪ ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﺍﳌﺨﻄﻮﺑﺔ ﻣﺪﻳﻨﺔ ﺑﺘﺼﺮﻓﻬﺎ ﰲ ﲡﻬﻴﺰ ﻧﻔﺴﻬﺎ ﻭﺣﺪﺙ ﺍﻟﻌﺪﻭﻝ ﺃﺻﺒﺢ‬
‫ﺍﳋﺎﻃﺐ ﻣﻠﺘﺰﻣﺎ ﺑﺪﳍﺎ ﺑﺄﺩﺍﺀ ﺫﻟﻚ ﺍﳊﻖ‪ ،‬ﻭﺫﻟﻚ ﺃ ﹼﻥ ﺍﳌﺮﺃﺓ ﻻ ﻣ ّﱪﺭ ﻹﺟﺒﺎﺭﻫﺎ ﻋﻠﻰ ﲤﹼﻠﻚ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﳋﻄﺒﺔ‬
‫ﺩﺍﻓﻌﻬﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺼﺮّﻑ‪.32‬‬
‫ﺸﺮﻳﻌﺔ ﻟﻠﺨﻄﺒﺔ ﻭﻣﺎ ﻗ ّﺮﺭﺗﻪ ﻣﻦ‬
‫ﻭﺍﻟ ﹼﻈﺎﻫﺮ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﳊﻞ ﺍﻟﹼﺬﻱ ﺍﻗﺘﺮﺣﻪ ﺑﻌﻀﻬﻢ ﻣﺘﻨﺎﺳﺒﺎ ﻣﻊ ﺍﳋﺼﻮﺻﻴﺔ ﺍﻟﱵ ﻣﻨﺤﺘﻬﺎ ﺍﻟ ّ‬
‫ﺃﺣﻜﺎﻡ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻗﺎﻧﻮﻧﺎ‪:‬‬
‫ﻱ ﳌﺎ ﻳُﺪﻓﻊ ﻟﻠﻤﺮﺃﺓ ﻣﻦ ﻣﺎﻝ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧّﻪ ﺳُﻴﺘّﻔﻖ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻩ ﻣﻬﺮﺍ ﰲ ﺍﻟﻌﻘﺪ ﻻ‬
‫ﱂ ﻳﺘﻌﺮّﺽ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺻﺮﺍﺣﺔ ﻭﻻ ﺿﻤﻨﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧّﻪ ﻳﺜﺒﺖ ﻛﻤﺎ ﻧﺼّﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮ ﺑﺎﻟﺪﺧﻮﻝ ﺃﻭ ﺑﻮﻓﺎﺓ ﺍﻟﺰّﻭﺝ‪ ،‬ﻓﻘﺪ ﻧﺼّﺖ ﻋﻠﻰ‬
‫ﺼﺪﺍﻕ ﻛﺎﻣﻼ ﺑﺎﻟﺪﺧﻮﻝ ﺃﻭ ﺑﻮﻓﺎﺓ ﺍﻟ ّﺰﻭﺝ ﻭﺗﺴﺘﺤﻖ ﻧﺼﻔﻪ ﻋﻨﺪ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟ ّﺪﺧﻮﻝ"‪.‬‬ ‫ﺃﻧّﻪ "ﺗﺴﺘﺤﻖ ﺍﻟﺰﻭﺟﺔ ﺍﻟ ّ‬
‫ﻓﻮﺍﺋﺪ ﺷﺮﻋﻴﺔ ﰲ ﳏﻮﺭ ﺍﳋﻄﺒﺔ‪ :‬ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻬﻤﺔ ﰲ ﻣﻮﺿﻮﻉ ﺍﳋﻄﺒﺔ ﺃﻣﻮﺭ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﺇﺑﺎﺣﺔ ﺍﳋِﻄﺒﺔ ﺗﻌﺮﻳﻀﺎ ﳌﻦ ﱂ ﺗﺴﺘﻮﻑ ﺍﻟﻌﺪّﺓ ﻣﻦ ﺍﳌﺘﻮﰱ ﻟﺘﻌﻠﹼﻖ ﺣﻘﹼﻪ ﻬﺑﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﻻ ﺟﻨﺎﺡ ﻋﻠﻴﻜﻢ‬
‫ﻓﻴﻤﺎ ﻋﺮﺿﺘﻢ ﺑﻪ ﻣﻦ ﺧِﻄﺒﺔ ﺍﻟﻨﺴﺎﺀ" )ﺍﻟﺒﻘﺮﺓ ‪ (234‬ﺭﻏﻢ ﲢﺮﱘ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﳌﻌﺘﺪﺓ ﺣﱴ ﺗﺴﺘﻮﰲ ﻋﺪّﻬﺗﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻻ‬
‫ﺗﻌﺰﻣﻮﺍ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ ﺣﱴ ﻳﺒﻠﻎ ﺍﻟﻜﺘﺎﺏ ﺃﺟﻠﻪ" )ﺍﻟﺒﻘﺮﺓ ‪.(235‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ‪ ":‬ﺣﺮّﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﻜﺎﺡ ﰲ ﺍﻟﻌﺪّﺓ ‪ ،‬ﻭﺃﻭﺟﺐ ﺍﻟﺘﺮﺑّﺺ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ‪ ،‬ﻭﻗﺪ ﻋﻠﻢ ﺳﺒﺤﺎﻧﻪ ﺃ ﹼﻥ ﺍﳋﻠﻖ‬
‫ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺼﱪ ﻋﻦ ﺫﻛﺮ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﺘﻜﻠﹼﻢ ﻓﻴﻪ ﻓﺄﺫﻥ ﺑﺎﻟﺘﺼﺮﻳﺢ ﺫﻟﻚ ﻣﻊ ﲨﻴﻊ ﺍﳋﻠﻖ ‪ ،‬ﻭﺃﺫﻥ ﰲ ﺫﻛﺮ ﺫﻟﻚ ﺑﺎﻟﺘﻌﺮﻳﺾ‬
‫ﻣﻊ ﺍﻟﻌﺎﻗﺪ ﻟﻪ ‪ ،‬ﻭﻫﻮ ﺍﳌﺮﺃﺓ ﺃﻭ ﺍﻟﻮﱄ ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳌﺮﺃﺓ ﺁﻛﺪ"‪. 33‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺧﻄﺒﺔ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ‪ .‬ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ –ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :-‬ﻻ ﻳﺒﻊ ﺃﺣﺪﻛﻢ ﻋﻠﻰ ﺑﻴﻊ ﺃﺧﻴﻪ ﻭﻻ ﳜﻄﺐ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ ﺇ ﹼﻻ ﺃﻥ ﻳﺄﺫﻥ ﻟﻪ"‪.34‬‬
‫ﻭﲢﺮﳝﻬﺎ ﳏﻞ ﺇﲨﺎﻉ ﺇﺫﺍ ﲤﺖ ﺍﳌﻮﺍﻓﻘﺔ ﻋﻠﻰ ﺍﳋﺎﻃﺐ ﺍﻷﻭﻝ ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻰ ﺣﻖ ﺍﻟﻐﲑ ﻭﺗﻮﺭﻳﺚ ﺍﻟﱰﺍﻉ‪،‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﱂ ﺗﺘﻢ ﺍﳌﻮﺍﻓﻘﺔ ﻓﺠﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺇﺑﺎﺣﺘﻬﺎ ﻭﻛﺮﻫﻬﺎ ﺍﳊﻨﻔﻴﺔ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻻ ﳚﻮﺯ ﺧﻄﺒﺔ ﺍﳌﻌﺘﺪﺓ ﻣﻦ ﻃﻼﻕ ﺭﺟﻌﻲ ﻟﻘﻴﺎﻡ ﺍﻟﺰﻭﺟﻴﺔ ﺍﳊﻜﻤﻴﺔ ﺇﲨﺎﻋﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺑﺎﺋﻨﺎ‬
‫ﺑﻴﻨﻮﻧﺔ ﺻﻐﺮﻯ ﺟﺎﺯ ﺗﻌﺮﻳﻀﺎ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻻﻧﻘﻄﺎﻉ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﲢﺮﻡ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻹﻣﻜﺎﻧﻴﺔ ﺗﺮﺍﺟﻌﻬﻤﺎ ﺑﻌﻘﺪ ﺟﺪﻳﺪ‪ ،‬ﺃﻣﺎ ﺇﻥ‬
‫ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﺑﺎﺋﻨﺎ ﺑﻴﻨﻮﻧﺔ ﻛﱪﻯ ﻓﺠﺎﺯ ﺗﻌﺮﻳﻀﺎ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻟﺬﺍﺕ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﲢﺮﻡ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﺧﻮﻓﺎ ﻣﻦ ﺃﻥ ﻳﻈﻦ ﺃﻥ‬
‫ﺍﳋﺎﻃﺐ ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ ﺍﻧﺘﻬﺎﺀ ﺍﻟﺰﻭﺟﻴﺔ ﻣﻦ ﺍﻷﻭﻝ ﻣﻨﻌﺎ ﻟﻠﱰﺍﻉ‪.‬‬

‫‪ -32‬ﳏﺪﻩ ﳏﻤﺪ ‪ .‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ .‬ﺹ‪.33‬‬

‫‪ -33‬ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ .‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﲢﻘﻴﻖ ﺍﻟﺒﺠﺎﻭﻱ ﻋﻠﻲ ﳏﻤﺪ ‪ .‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ –ﺑﲑﻭﺕ‪ -‬ﺩ ﻁ ‪ .‬ﺝ‪ 1‬ﺹ‪.212‬‬
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‫‪ -‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫‪14‬‬
‫ﺃﻣﺎ ﰲ ﺣﺎﻟﺔ ﺍﻟﻮﻓﺎﺓ ﻓﺘﺠﻮﺯ ﺍﳋﻄﺒﺔ ﺗﻌﺮﻳﻀﺎ ﻟﻶﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻓﺠﺎﺯﺕ ﻻﻧﺘﻬﺎﺀ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺷُﺮﻋﺖ ﺗﻌﺮﻳﻀﺎ ﳊﺮﻣﺔ‬
‫ﺍﳌﺘﻮﰲ‪.35‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻜﻮﻳﻦ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻭﺇﺛﺒﺎﺗﻪ‪.‬‬
‫ﲤﻬﻴﺪ‪:‬‬
‫ﺇﺫﺍ ﰎ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻓﻘﺪ ﺍﻧﺘﻬﻰ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺮﺣﻠﺔ ﺍﳋﻄﺒﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﳎﺮﺩ ﲤﻬﻴﺪﺍ ﻟﻪ‪ ،‬ﻭﺑﻮﺟﻮﺩﻩ ﺗﻨﺘﻬﻲ ﲨﻴﻊ ﺃﺛﺎﺭﻫﺎ‬
‫ﺳﻮﺍﺀ ﺍﻟﺸﺮﻋﻴﺔ ﺃﻡ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻧّﻪ ﺍﻟﻐﺎﻳﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﰲ ﺃﻣﻮﺭ ﺃﳘﻬﺎ‪:‬‬
‫• ﻳﻨﺘﻬﻲ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺍﳋﻄﺒﺔ ﻭﻣﺎ ﺗﻌﻠﹼﻖ ﻬﺑﺎ ﻣﻦ ﺃﺣﻜﺎﻡ‪ ،‬ﻭﺫﻟﻚ ﺃ ﹼﻥ ﺍﳌﺮﺃﺓ ﺍﳌﺘﺰﻭﺟﺔ ﻣﻦ ﺍﶈﺮﻣﺎﺕ‬
‫ﺍﳌﺆﻗﺘﺎﺕ ﻋﻠﻰ ﺍﻟﻐﲑ‪ ،‬ﻭﻭﻗﻮﻉ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ ﺑﺰﻭﺍﺝ ﻳﻌﺘﱪ ﳏﺮﻣﺎ ﺷﺮﻋﺎ‪ ،‬ﻭﻓﻴﻪ ﺍﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴّﺔ‪.‬‬
‫• ﻳﻨﺘﻬﻲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﺎﻝ ﺍﳌﻤﻨﻮﺡ ﰲ ﻓﺘﺮﺓ ﺍﳋﻄﺒﺔ ﳑﺎ ﻳﺴﻤﻴﻪ ﺍﻟﺒﻌﺾ ﺻﺪﺍﻗﺎ ﻣﻌﺠﻼ ﰲ ﺍﳋﻄﺒﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻨﺘﻬﻲ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﺳﺘﺮﺩﺍﺩﻩ ﺣﺎﻝ ﺗﻐﲑﻩ ﺑﺘﺼﺮﻑ ﺍﳌﺮﺃﺓ ﻓﻴﻪ ﺑﺎﻟﺘﺠﻬﻴﺰ‪ ،‬ﻭﺫﻟﻚ ﻷ ﹼﻥ ﻗﻴﺎﻡ ﺍﻟﻌﻘﺪ ﺃﺿﻔﻰ ﺍﻟﺸﺮﻋﻴّﺔ ﻋﻠﻰ ﻣﺎ‬
‫ﺃﺣﺪﺛﺘﻪ ﺍﳌﺮﺃﺓ ﻓﻴﻪ ﺑﺎﻟﺘﻐﻴﲑ ﻣﻦ ﺟﻬﺔ ﻭﻣﻨﺤﺘﻬﺎ ﺣﻘﺎ ﻓﻴﻪ ﺇﻣّﺎ ﻧﺼﻔﻪ ﺣﺎﻝ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﻛﻠﹼﻪ ﺣﺎﻝ ﺍﻟﻄﻼﻕ ﺑﻌﺪ‬
‫ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﺑﺎﻟﻮﻓﺎﺓ‪.‬‬
‫ﻭﺫﻟﻚ ﺃ ﹼﻥ ﺍﻟﺼﺪﺍﻕ ﺍﳌﻌﺠّﻞ ﰲ ﺍﳋﻄﺒﺔ ﻫﻮ ﰲ ﺣﻘﻴﻘﺘﻪ ﺩﻳﻦ ﺛﺎﺑﺖ ﰲ ﺫﻣﺔ ﺍﳌﺨﻄﻮﺑﺔ ﳋﺎﻃﺒﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﺽ ﻣﺜﻠﻪ ﰲ‬
‫ﺍﻟﻌﻘﺪ ﻓﻘﺪ ﺛﺒﺖ ﺩﻳﻦ ﳑﺎﺛﻞ ﰲ ﺫﻣﺔ ﺍﳋﺎﻃﺐ ﳌﺨﻄﻮﺑﺘﻪ‪ ،‬ﻓﺘﻘﺎﺑﻠﺖ ﺍﻟﺪﻳﻮﻥ ﻭﲤﺎﺛﻠﺖ ﻓﺤﺪﺛﺖ ﺍﳌﻘﺎﺻﺔ ﺍﻟﺮﺿﺎﺋﻴﺔ‪.‬‬
‫• ﻳﻨﺘﻬﻲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳍﺪﺍﻳﺎ ﺍﳌﻘﺪﻣﺔ ﺑﲔ ﺍﻟﻄﺮﻓﲔ ﰲ ﻣﺮﺣﻠﺔ ﺍﳋﻄﺒﺔ ﲟﺠﺮﺩ ﺇﺑﺮﺍﻡ ﺍﻟﻌﻘﺪ ﻭﻟﻮ ﻭﻗﻊ ﺑﻌﺪﻩ ﻃﻼﻕ ﺃﻭ‬
‫ﻓﺴﺦ ﺃﻭ ﻭﻓﺎﺓ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻗﻴﺎﻡ ﺍﻟﻌﻘﺪ ﻳﻌﺘﱪ ﲢﻘﻴﻘﺎ ﳌﺎ ﻛﺎﻥ ﻣﻦ ﺃﺟﻠﻪ ﺍﳋﻄﺒﺔ ﻭﺍﻟﺘﻬﺎﺩﻱ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻼ ﲡﻮﺯ ﺍﳌﻄﺎﻟﺒﺔ ﺑﺸﻲﺀ ﻣﻦ‬
‫ﺍﳍﺪﺍﻳﺎ ﺍﻟﱵ ﻣﻨﺤﺖ ﰲ ﺍﳋﻄﺒﺔ ﲟﺠﺮﺩ ﻗﻴﺎﻡ ﺍﻟﻌﻘﺪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺿﺮﺍﺭ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﱵ ﳊﻘﺖ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﺑﺴﺒﺐ ﺗﺼﺮﻑ ﺍﳋﺎﻃﺐ ﺍﻷﺧﺮ ﳑﺎ‬
‫ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﺍﳌﺎﺩﺓ )‪ (5‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪ ،‬ﻭﺫﻟﻚ ﺃ ﹼﻥ ﺍﳌﻄﺎﻟﺒﺔ ﺑﺎﻟﺘﻌﻮﻳﺾ ﻋﻨﻬﺎ ﻣﺸﺘﺮﻁ ﺑﻮﻗﻮﻉ ﺍﻟﻌﺪﻭﻝ ﻋﻦ‬
‫ﺍﳋﻄﺒﺔ‪ ،‬ﻭﻣﱴ ﱂ ﻳﺘﻢ ﺑﺈﺑﺮﺍﻡ ﺍﻟﻌﻘﺪ ﻓﻘﺪ ﺳﻘﻄﺖ ﺍﳌﻄﺎﻟﺒﺔ ﻬﻧﺎﺋﻴﺎ‪.‬‬
‫ﻳُﻌﺮّﻑ ﺍﻟﺰﻭﺍﺝ ﰲ ﺍﻟﻠﻐﺔ ﺑﺄﻧﻪ ﻣﻄﻠﻖ ﺍﻻﻗﺘﺮﺍﻥ ﻭﺍﻻﺭﺗﺒﺎﻁ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺇﺫﺍ ﺍﻟﻨﻔﻮﺱ ﺯﻭﺟﺖ" )ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ‪،‬‬
‫ﺍﻵﻳﺔ‪ (7‬ﺃﻱ ﻗﺮﻧﺖ ﺑﺄﺑﺪﺍﻬﻧﺎ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﺍﺣﺸﺮﻭﺍ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻭﺃﺯﻭﺍﺟﻬﻢ" ﺃﻱ ﻗﺮﻧﺎﺀﻫﻢ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﳌﺼﲑ‪.‬‬
‫ﺃﻣﺎ ﰲ ﺍﻻﺻﻄﻼﺡ ﻓﻘﺪ ﻋﺮﻓﻪ ﺃﺑﻮ ﺯﻫﺮﺓ ﺑﻘﻮﻟﻪ‪" :‬ﻋﻘﺪ ﻳﻔﻴﺪ ﺣﻞ ﺍﻟﻌﺸﺮﺓ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﲟﺎ ﳛﻘﻖ ﻣﺎ ﻳﺘﻘﺎﺿﺎﻩ‬
‫ﺍﻟﻄﺒﻊ ﺍﻹﻧﺴﺎﱐ ﻭﺗﻌﺎﻭﻬﻧﻤﺎ ﻣﺪﻯ ﺍﳊﻴﺎﺓ ﻭﳛﺪﺩ ﻣﻞ ﻟﻜﻠﻴﻬﻤﺎ ﻣﻦ ﺣﻘﻮﻕ ﻭﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﻭﺍﺟﺒﺎﺕ"‪.36‬‬
‫ﻭﻫﻮ ﺗﻘﺮﻳﺒﺎ ﻧﻔﺲ ﻣﺎ ﻋﺮﻓﺘﻪ ﺑﻪ ﺍﳌﺎﺩﺓ )‪ (04‬ﺑﻘﻮﳍﺎ‪" :‬ﺍﻟﺰﻭﺍﺝ ﻫﻮ ﻋﻘﺪ ﺭﺿﺎﺋﻲ ﻳﺘﻢ ﺑﲔ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‬
‫ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻣﻦ ﺃﻫﺪﺍﻓﻪ ﺗﻜﻮﻳﻦ ﺃﺳﺮﺓ ﺃﺳﺎﺳﻬﺎ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﺇﺣﺼﺎﻥ ﺍﻟﺰﻭﺟﲔ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻷﻧﺴﺎﺏ"‪.‬‬

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‫‪ -‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ‪ .‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ‪ .‬ﺝ‪ 7‬ﺹ‪.17-16‬‬
‫‪36‬‬
‫‪ -‬ﳏﺎﺿﺮﺍﺕ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻭﺁﺛﺎﺭﻩ‪ .‬ﺹ‪.44‬‬
‫‪15‬‬
‫ﻭﻫﻮ ﻬﺑﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﺮﻛﺰ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﺰﻭﺍﺝ ﻋﻘﺪﺍ ﺭﺿﺎﺋﻴﺎ ﻟﻴﺴﺘﺒﻌﺪ ﻛﻞ ﺃﺷﻜﺎﻝ ﺍﻹﺟﺒﺎﺭ ﻭﺍﻹﻛﺮﺍﻩ‪ ،‬ﻛﻤﺎ ﻳﺆﻛﺪ‬
‫ﻋﻠﻰ ﺷﺮﻋﻴﺔ ﺍﻟﻌﻼﻗﺔ ﻭﻣﻘﺎﺻﺪﻫﺎ ﻣﺘﻤﺜﻠﺔ ﰲ ﺗﻜﻮﻳﻦ ﺍﻷﺳﺮﺓ ﻭﺇﺣﺼﺎﻥ ﺍﻟﺰﻭﺟﲔ ﻭﻣﻨﻊ ﺍﺧﺘﻼﻁ ﺍﻷﻧﺴﺎﺏ ﺍﳌﻔﻀﻲ ﺇﱃ‬
‫ﺿﻴﺎﻋﻬﺎ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺭﻛﻦ ﺍﻟﺮﺿﺎ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺍﻋﺘﱪ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﺍﳌﺎﺩﺓ )‪ (09‬ﺃﻥ ﺍﻟﺮﻛﻦ ﺍﻟﻮﺣﻴﺪ ﻟﻠﺰﻭﺍﺝ ﻫﻮ ﺍﻟﺮﺿﺎ‪ ،‬ﺣﻴﺚ ﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ "ﻳﻨﻌﻘﺪ ﺍﻟﺰﻭﺍﺝ‬
‫ﺑﺘﺒﺎﺩﻝ ﺭﺿﺎ ﺍﻟﺰﻭﺟﲔ"‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻋﺘﱪ ﺑﺎﻗﻲ ﻋﻨﺎﺻﺮ ﺍﻟﻌﻘﺪ ﺷﺮﻭﻃﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﳌﺎﺩﺓ )‪ (09‬ﻣﻜﺮﺭ‪ ،‬ﺣﻴﺚ ﺗﻨﺺ ﻋﻠﻰ‬
‫ﺃﻧﻪ "ﳚﺐ ﺃﻥ ﺗﺘﻮﻓﺮ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺍﻟﺸﺮﻭﻁ ﺍﻵﺗﻴﺔ‪- :‬ﺃﻫﻠﻴﺔ ﺍﻟﺰﻭﺍﺝ – ﺍﻟﺼﺪﺍﻕ –ﺍﻟﻮﱄ – ﺷﺎﻫﺪﺍﻥ –ﺍﻧﻌﺪﺍﻡ ﺍﳌﻮﺍﻧﻊ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻭﺍﺝ"‪.‬‬
‫ﻭﳍﺬﺍ ﺳﻴﻜﻮﻥ ﺍﻟﺘﻌﺮﺽ ﳍﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﺑﺘﺪﺍﺀ ﺑﺎﻟﺮﺿﺎ ﻋﻠﻰ ﺃﻧﻪ ﺭﻛﻦ ﺍﻟﻌﻘﺪ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﰒ ﻟﺒﺎﻗﻲ ﺍﻟﻌﻨﺎﺻﺮ ﺣﺴﺐ ﺍﻟﺘﺮﺗﻴﺐ‬
‫ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﳌﺎﺩﺓ )‪ (09‬ﻣﻜﺮﺭ‪.‬‬
‫ﺃﻭﻻ‪ :‬ﺭﻛﻨﻴّﺔ ﺍﻟﺮﺿﺎ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺿﺎ ﺭﻛﻨﺎ ﺟﻮﻫﺮﻳﺎ ﰲ ﻛﻞ ﻋﻘﺪ‪ ،‬ﻓﻤﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻭﻫﻮ ﺭﺑﺎﻁ ﺑﺎﻟﻎ‬
‫ﺍﻷﳘﻴﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﻭﺃﺧﺬﻧﺎ ﻣﻨﻜﻢ ﻣﻴﺜﺎﻗﺎ ﻏﻠﻴﻈﺎ" ‪ ،‬ﻭﻣﻦ ﲦﺔ ﺟﺎﺀﺕ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺆﺳﺴﺔ ﻟﺮﻛﻦ ﺍﻟﺮﺿﺎ‪ ،‬ﻓﻔﻲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺃ ﹼﻥ ﺍﻟﻨﱯ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ -‬ﻗﺎﻝ ﻟﺮﺟﻞ ‪ ":‬ﺃﺗﺮﺿﻰ ﺃﻥ ﺃﺯﻭﺟﻚ ﻓﻼﻧﺔ ؟" ﻗﺎﻝ‪ :‬ﻧﻌﻢ ‪ ،‬ﻭﻗﺎﻝ ﻟﻠﻤﺮﺃﺓ‬
‫‪ ":‬ﺃﺗﺮﺿﲔ ﺃﻥ ﺃﺯﻭﺟﻚ ﻓﻼﻧﺎ؟" ﻗﺎﻟﺖ‪ :‬ﻧﻌﻢ‪ .‬ﻓﺰﻭّﺝ ﺃﺣﺪﳘﺎ ﺻﺎﺣﺒﻪ‪.37‬‬
‫ﺺ ﰲ ﺍﳌﺎﺩﺓ )‪ (9‬ﻋﻠﻰ‬ ‫ﺺ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﺍﳌﺎﺩﺓ ﺍﻟﺮّﺍﺑﻌﺔ ﻋﻠﻰ ﺃ ﹼﻥ "ﺍﻟﺰّﻭﺍﺝ ﻫﻮ ﻋﻘﺪ ﺭﺿﺎﺋ ّﻲ" ﻛﻤﺎ ﻧ ّ‬ ‫ﻭﻧ ّ‬
‫ﺃﻧّﻪ "ﻳﻨﻌﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﺑﺘﺒﺎﺩﻝ ﺭﺿﺎ ﺍﻟﺰﻭﺟﲔ"‪.‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺁﺛﺎﺭ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺍﻻﺟﺘﻤﺎﻋﻴّﺔ ﺗﺘﺠﺎﻭﺯ ﰲ ﻧﻈﺮ ﺍﻟﺸّﺮﻳﻌﺔ ﻋﺎﺩﺓ ﺇﻃﺎﺭ ﺍﻟﺰﻭﺟﲔ‪ ،‬ﺧﺎﺻﺔ ﺟﺎﻧﺐ ﺍﳌﺮﺃﺓ‪ ،‬ﻓﻘﺪ‬
‫ﺗﺮﺍﻭﺣﺖ ﻧﺼﻮﺻﻬﺎ ﺑﲔ ﺟﻌﻞ ﺍﻟﻮﱄ ﺷﺮﻳﻜﺎ ﰲ ﺍﻟﺮﺿﺎ ﻣﻊ ﺍﻟﺰﻭﺟﺔ ﰲ ﺃﺣﻮﺍﻝ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﺍﻻﻛﺘﻔﺎﺀ ﻏﺎﻟﺒﺎ ﺑﺮﺿﺎ ﺍﻟﺰﻭﺟﲔ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ ﺃﻧّﻬﻤﺎ ﻃﺮﻓﺎ ﺍﻟﻌﻘﺪ ﺍﳊﻘﻴﻘﻴﲔ‪.‬‬

‫ﻱ‪:‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﺮﺿﺎ ﺍﳌﻌﺘﱪ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫‪ .1‬ﺍﻟﺮﺿﺎ ﺍﳌﻌﺘﱪ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ :‬ﱂ ﳜﺘﻠﻒ ﻓﻘﻬﺎﺀ ﺍﻹﺳﻼﻡ ﰲ ﺍﻋﺘﺒﺎﺭ ﺭﺿﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺒﺎﻟﻎ‪ ،‬ﺇﺫ ﻫﻮ ﻭﱄ ﻧﻔﺴﻪ‪،‬‬
‫ﻭﻛﺬﺍ ﺍﻟﺜﻴﺐ ﺍﻟﺒﺎﻟﻎ ﻓﻼ ﺭﺿﺎ ﺇ ﹼﻻ ﺭﺿﺎﻫﺎ‪ ،‬ﺇ ﹼﻻ ﺃﻧّﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻋﺘﺒﺎﺭ ﺭﺿﺎ ﺍﻟﺒﻜﺮ ﺍﻟﺒﺎﻟﻎ‪ ،‬ﻓﺮﺃﻯ ﺍﳊﻨﻔﻴّﺔ ﺃ ﹼﻥ ﺍﻟﺮﺿﺎ ﺍﳌﻌﺘﱪ ﻫﻮ‬
‫ﺭﺿﺎﻫﺎ ﻓﻘﻂ‪ ،‬ﻭﺍﺷﺘﺮﻁ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﻟﺸﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺭﺿﺎ ﺍﻟﻮﱄ ﺃﻳﻀﺎ ﻣﺘﻤﺜﹼﻼ ﰲ ﺍﻷﺏ‪ ،‬ﺃﻭ ﺍﻷﺏ ﻭﺍﳉﺪ‪.‬‬

‫‪ -37‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬

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 ‫ﻭﻗﺪ ﺍﺳﺘﻨﺪﻭﺍ ﻓﻴﻤﺎ ﺫﻛﺮﻭﻩ ﻋﻠﻰ ﻓﻬﻢ ﻟﻸﺣﺎﺩﻳﺚ ﺍﳌﺘﻀﺎﻓﺮﺓ ﰲ ﺑﻴﺎﻥ ﺍﳌﻌﲎ ﻭﺍﳊﻜﻢ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﹼﻢ‪" :-‬ﺍﻟﺜﻴّﺐ ﺃﺣ ّﻖ ﺑﻨﻔﺴﻬﺎ ﻣﻦ ﻭﻟﻴّﻬﺎ"‪ ،38‬ﻭﻗﻮﻟﻪ‪ ":‬ﻻ ُﺗﻨﻜﺢ ﺍﻷّﻳﻢ ﺣﺘّﻰ ﺗﺴﺘﺄﻣﺮ ﻭﻻ ﺍﻟﺒﻜﺮ ﺣﺘّﻰ ﺗﺴﺘﺄﺫﻥ"‪.39‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪" :‬ﻋﺒّﺮ ﻟﻠﺜﻴّﺐ ﺑﺎﻻﺳﺘﺌﻤﺎﺭ ﻭﺍﻟﺒﻜﺮ ﺑﺎﻻﺳﺘﺌﺬﺍﻥ ﻓﻴﺆﺧﺬ ﻣﻨﻪ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺟﻬﺔ ﺃ ﹼﻥ ﺍﻻﺳﺘﺌﻤﺎﺭ ﻳﺪ ﹼﻝ‬
‫ﻋﻠﻰ ﺗﺄﻛﻴﺪ ﺍﳌﺸﺎﻭﺭﺓ ﻭﺟﻌﻞ ﺍﻷﻣﺮ ﺇﱃ ﺍﳌﺴﺘﺄﻣﺮﺓ‪ ،‬ﻭﳍﺬﺍ ﳛﺘﺎﺝ ﺍﻟﻮﱄ ﺇﱃ ﺻﺮﻳﺢ ﺇﺫﻬﻧﺎ ﻓﺈﺫﺍ ﺻﺮﺣﺖ ﲟﻨﻌﻪ ﺍﻣﺘﻨﻊ ﺍﺗّﻔﺎﻗﺎ‪،‬‬
‫ﻭﺍﻟﺒﻜﺮ ﲞﻼﻑ ﺫﻟﻚ‪ ،‬ﻭﺍﻹﺫﻥ ﺩﺍﺋﺮ ﺑﲔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺴﻜﻮﺕ ﲞﻼﻑ ﺍﻷﻣﺮ ﻓﺈﻧّﻪ ﺻﺮﻳﺢ ﰲ ﺍﻟﻘﻮﻝ"‪.40‬‬
‫ﺴﻜﺎ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪" :‬ﺍﻟﺒﻜﺮ‬ ‫ﻭﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﻳﺼﺢ ﻋﻘﺪ ﺯﻭﺍﺝ ﺍﻟﺒﻜﺮ ﺍﻟﺒﺎﻟﻎ ﺇ ﹼﻻ ﺑﺈﺫﻬﻧﺎ‪ 41‬ﲤ ّ‬
‫ﻳﺴﺘﺄﻣﺮﻫﺎ ﺃﺑﻮﻫﺎ"‪ ،42‬ﻭﻛﺬﺍ ﺣﺪﻳﺚ ﺍﻟﻔﺘﺎﺓ ﺍﻷﻧﺼﺎﺭﻳﺔ ﺍﻟﱵ ﺯﻭّﺟﻬﺎ ﺃﺑﻮﻫﺎ ﻓﻜﺮﻫﺖ ﺫﻟﻚ ﻓﺄﺗﺖ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﻓﺮ ّﺩ ﻧﻜﺎﺣﻬﺎ‪.43‬‬
‫ﻛﻤﺎ ﻗ ّﺮﺭ ﻓﻘﻬﺎﺀ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺃﻧّﻪ ﺇﺫﺍ ﻭﻗﻊ ﻋﻀﻞ‪ ،‬ﻭﻫﻮ ﻣﻨﻊ ﺍﻟﻮﱄ ﺍﳌﺮﺃﺓ ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﺑﻜﻔﺌﻬﺎ ﺇﺫﺍ ﻃﻠﺒﺖ‬
‫ﺫﻟﻚ ﻓﺈ ﹼﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﻟﺴﻘﻮﻁ ﻭﻻﻳﺔ ﺍﻟﻌﺎﺿﻞ‪.44‬‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﲟﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻣﻌﻘﻞ ﺑﻦ ﻳﺴﺎﺭ ﻗﺎﻝ‪ :‬ﺯﻭّﺟﺖ ﺃﺧﺘﺎ ﱄ ﻣﻦ ﺭﺟﻞ ﻓﻄﻠﹼﻘﻬﺎ‪ ،‬ﺣﺘّﻰ ﺇﺫﺍ ﺍﻧﻘﻀﺖ ﻋﺪﻬﺗﺎ‬
‫ﺟﺎﺀ ﳜﻄﺒﻬﺎ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺯﻭّﺟﺘﻚ ﻭﺃﻓﺮﺷﺘﻚ ﻭﺃﻛﺮﻣﺘﻚ‪ ،‬ﻓﻄﻠﻘﺘﻬﺎ ﹼﰒ ﺟﺌﺖ ﲣﻄﺒﻬﺎ‪ ،‬ﻻ ﻭﺍﷲ ﻻ ﺗﻌﻮﺩ ﺇﻟﻴﻚ ﺃﺑﺪﺍ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺭﺟﻼ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺗﺮﻳﺪ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ‪" :‬ﻭﻻ ﺗﻌﻀﻠﻮﻫ ّﻦ" ﻓﻘﻠﺖ‪ :‬ﺍﻵﻥ ﺃﻓﻌﻞ ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ" ﻓﺰﻭّﺟﻬﺎ ﺇﻳّﺎﻩ‪.‬‬
‫ﻭﻳﺮﻯ ﺍﳌﺎﻟﻜﻴّﺔ ﺃ ﹼﻥ ﺍﻟﻌﻀﻞ ﻳﺘﺤﻘﹼﻖ ﰲ ﺣﺎﻟﺘﲔ ‪:‬‬
‫‪ -1‬ﺇﺫﺍ ﻃﻠﺒﻬﺎ ﻛﻒﺀ ﻭﺭﺿﻴﺖ ﺑﻪ‪.‬‬
‫‪ -2‬ﺇﺫﺍ ﻃﻠﺒﻬﺎ ﻛﻒﺀ ﻭﺩﻋﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺩﻋﺎ ﻭﻟﻴّﻬﺎ ﺇﱃ ﻛﻒﺀ ﺁﺧﺮ‪.‬‬

‫‪ -38‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫‪ 39‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪.‬‬
‫‪ -40‬ﺍﻟﺸﻮﻛﺎﱐ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ‪ .‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ‪ .‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪.‬ﺝ‪ 6‬ﺹ‪.254‬‬
‫‪ -41‬ﻧﻔﺴﻪ‪ .‬ﺝ‪ 6‬ﺹ‪ .255‬ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪" :‬ﻭﻇﺎﻫﺮ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ ﺃ ﹼﻥ ﺍﻟﺒﻜﺮ ﺍﻟﺒﺎﻟﻐﺔ ﺇﺫﺍ ﺯﻭّﺟﺖ ﺑﻐﲑ ﺇﺫﻬﻧﺎ ﱂ ﻳﺼ ّﺢ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ‬
‫ﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﻌﺘﺮﺓ ﻭﺍﳊﻨﻔﻴّﺔ ﻭﺣﻜﺎﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﻠﻴﺚ ﻭﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻭﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﺇﱃ ﺃﻧّﻪ‬
‫ﳚﻮﺯ ﻟﻸﺏ ﺃﻥ ﻳﺰﻭّﺟﻬﺎ ﺑﻐﲑ ﺍﺳﺘﺌﺬﺍﻥ‪ ،‬ﻭﻳﺮ ّﺩ ﻋﻠﻴﻬﻢ ﻣﺎ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ ﻣﻦ ﻗﻮﻟﻪ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪..." :-‬ﻭﺍﻟﺒﻜﺮ ﻳﺴﺘﺄﻣﺮﻫﺎ ﺃﺑﻮﻫﺎ"‪...‬ﻭﺃﻣّﺎ‬
‫ﻣﺎ ﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻣﻦ ﻗﻮﻟﻪ ‪–-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :-‬ﺍﻟﺜﻴﺐ ﺃﺣ ّﻖ ﺑﻨﻔﺴﻬﺎ ﻣﻦ ﻭﻟﻴّﻬﺎ" ﻓﺪ ﹼﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﻭﱄ ﺍﻟﺒﻜﺮ ﺃﺣ ّﻖ ﻬﺑﺎ ﻣﻨﻬﺎ‪ ،‬ﻓﻴﺠﺎﺏ ﻋﻨﻪ ﺑﺄﻥﹼ‬
‫ﺍﳌﻔﻬﻮﻡ ﻻ ﻳﻨﺘﻬﺾ ﻟﻠﺘﻤﺴّﻚ ﺑﻪ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﳌﻨﻄﻮﻕ" )ﻧﻔﺴﻪ(‬
‫‪ -42‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫‪ -43‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫‪ -44‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻣﻌﻘﻞ ﺑﻦ ﻳﺴﺎﺭ ﻗﺎﻝ ‪ :‬ﺯﻭﺟﺖ ﺃﺧﺘﺎ ﱄ ﻣﻦ ﺭﺟﻞ ﻓﻄﻠﻘﻬﺎ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺍﻧﻘﻀﺖ ﻋﺪﻬﺗﺎ ﺟﺎﺀ ﳜﻄﺒﻬﺎ‪ .‬ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺯﻭﺟﺘﻚ‬
‫ﻭﺃﻓﺮﺷﺘﻚ ﻭﺃﻛﺮﻣﺘﻚ ﻓﻄﻠﻘﺘﻬﺎ ‪ ،‬ﰒ ﺟﺌﺖ ﲣﻄﺒﻬﺎ‪ ،‬ﻻ ﻭﺍﷲ ﻻﺗﻌﻮﺩ ﺇﻟﻴﻚ ﺃﺑﺪﺍ ‪ .‬ﻭﻛﺎﻥ ﺭﺟﻼ ﻻ ﺑﺄﺱ ﺑﻪ ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺗﺮﻳﺪ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻴﻪ‪ .‬ﻓﺄﻧﺰﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ ":‬ﻭﻻﺗﻌﻀﻠﻮﻫﻦ" ﻓﻘﻠﺖ ‪ :‬ﺍﻵﻥ ﺃﻓﻌﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ .‬ﻗﺎﻝ ‪ :‬ﻓﺰﻭﺟﻪ ﺇﻳﺎﻫﺎ‪.‬‬
‫‪17‬‬
‫ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ)ﰲ ﺍﻷﺻ ّﺢ( ﻭﺍﳊﻨﺎﺑﻠﺔ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻌﻀﻞ ﻳﺘﺤﻘﻖ ﰲ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻮﱄ ﻋﻀﻞ ﺑﺴﺒﺐ‬
‫ﺍﳌﻬﺮ ﻷﻧّﻪ ﳏﺾ ﺣﻘﹼﻬﺎ‪ ،‬ﻭﺫﻫﺐ ﺍﳊﻨﻔﻴّﺔ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻌﻀﻞ ﻳﺘﺤﻘﹼﻖ ﰲ ﺣﺎﻝ ﻛﻮﻥ ﺍﳋﺎﻃﺐ ﻛﻒﺀ ﻭﲟﻬﺮ ﺍﳌﺜﻞ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﻨﺎﺑﻠﺔ ‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻌﻀﻞ ﺗﻨﺘﻘﻞ ﺍﻟﻮﻻﻳﺔ ﺇﱃ ﻣﻦ ﻳﻠﻲ ﺍﻟﻌﺎﺿﻞ‪ ،‬ﻭﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ :‬ﺗﻨﺘﻘﻞ ﺇﱃ ﺍﻟﻘﺎﺿﻲ‪.‬‬
‫‪ .2‬ﺍﻟﺮﺿﺎ ﺍﳌﻌﺘﱪ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪:‬‬
‫ﺍﻋﺘﱪ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺭﺿﺎ ﺍﻟﺰﻭﺟﲔ ﻫﻮ ﺍﻟﺮﻛﻦ ﺍﻟﻮﺣﻴﺪ ﰲ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺣﻴﺚ ﻧﺼﺖ ﺍﳌﺎﺩﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻋﻠﻰ ﺃ ﹼﻥ "ﺍﻟﺰﻭﺍﺝ‬
‫ﻫﻮ ﻋﻘﺪ ﺭﺿﺎﺋﻲ"‪ ،‬ﻛﻤﺎ ﻧﺼﺖ ﺍﳌﺎﺩﺓ )‪ (9‬ﻋﻠﻰ ﺃﻧّﻪ "ﻳﻨﻌﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﺑﺘﺒﺎﺩﻝ ﺭﺿﺎ ﺍﻟﺰﻭﺟﲔ" ﻭﺃﺩﺭﺟﻬﺎ ﲢﺖ ﻋﻨﻮﺍﻥ ﺃﺭﻛﺎﻥ‬
‫ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺾ ﺍﻟﻨّﻈﺮ ﻋﻦ ﻛﻮﻧﻪ ﺃﺑﺎ ﺃﻭ ﺟﺪﺍ ﺃﻭ ﻏﲑﳘﺎ‪،‬‬ ‫ﱄ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺮّﺿﺎ ﺑﻐ ّ‬‫ﻱ ﺩﻭﺭ ﻟﻠﻮ ﹼ‬‫ﻱﺃ ّ‬
‫ﻭﻟﻘﺪ ﺃﻬﻧﻰ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻭﻗﺪ ﻭﺿّﺤﺖ ﺍﳌﺎﺩّﺓ )‪ (11‬ﻣﻨﻪ ﺃ ﹼﻥ ﺍﳌﺮﺃﺓ ﺍﻟﺮّﺍﺷﺪﺓ ﻫﻲ ﻣﻦ ﺗﺘﻮﻟﹼﻰ ﺇﺑﺮﺍﻡ ﻋﻘﺪ ﺯﻭﺍﺟﻬﺎ‪ ،‬ﻭﳍﺎ ﺃﻥ ﲣﺘﺎﺭ ﻣﻦ ﺗﺸﺎﺀ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ‪،‬‬
‫ﻱ ﺷﺨﺺ ﺁﺧﺮ‬ ‫ﻓﻘﺪ ﻧﺼﺖ ﻫﺬﻩ ﺍﳌﺎﺩّﺓ ﻋﻠﻰ ﺃﻧّﻪ "ﺗﻌﻘﺪ ﺍﳌﺮﺃﺓ ﺍﻟﺮّﺍﺷﺪﺓ ﺯﻭﺍﺟﻬﺎ ﲝﻀﻮﺭ ﻭﻟّﻴﻬﺎ ﻭﻫﻮ ﺃﺑﻮﻫﺎ ﺃﻭ ﺃﺣﺪ ﺃﻗﺎﺭﻬﺑﺎ ﺃﻭ ﺃ ّ‬
‫ﲣﺘﺎﺭﻩ"‪.‬‬
‫ﺺ ﺍﳌﺎﺩّﺓ )‪ (7‬ﻣﻨﻪ‪ ،‬ﻭﻣﱴ ﺣﺼﻠﺖ ﺍﻟﻘﺎﺻﺮ ﻋﻠﻴﻪ ﻓﺈ ﹼﻥ ﻗﺎﻧﻮﻥ‬ ‫ﻛﻤﺎ ﺍﺷﺘﺮﻁ ﺍﻟﻘﺎﻧﻮﻥ ﻟﺰﻭﺍﺝ ﺍﻟﻘﺎﺻﺮ ﺇﺫﻧﺎ ﻗﻀﺎﺋﻴّﺎ ﺑﻨ ّ‬
‫ﺍﻷﺳﺮﺓ ﳝﻨﻊ ﺍﻟﻮﱄ ﻣﻦ ﳚﱪﻫﺎ ﻋﻠﻰ ﺍﻟ ّﺰﻭﺍﺝ‪ ،‬ﺣﻴﺚ ﺗﺸﺘﺮﻁ ﺍﳌﺎﺩﺓ )‪ (13‬ﻣﻮﺍﻓﻘﺘﻬﺎ ﻹﺑﺮﺍﻡ ﺍﻟﻮﱄ ﻟﻪ‪ ،‬ﻓﺘﻨﺺ ﻋﻠﻰ ﺃّﻧﻪ "ﻻ ﳚﻮﺯ‬
‫ﻟﻠﻮﱄ ﺃﺑﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑﻩ ﺃﻥ ﳚﱪ ﺍﻟﻘﺎﺻﺮﺓ ﺍﻟﱵ ﻫﻲ ﰲ ﻭﻻﻳﺘﻪ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﺪﻭﻥ ﻣﻮﺍﻓﻘﺘﻬﺎ"‪.‬‬
‫ﻱ‪:‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﻟﺼﻴﻐﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺜﻨﺎﺋﻴﺔ ﺍﻟﻄﺮﻑ‪ ،‬ﻓﺘﺘﻢ ﺑﺈﳚﺎﺏ ﻣﻦ ﺃﺣﺪ ﺍﻟﻌﺎﻗﺪﻳﻦ ﻭﻗﺒﻮﻝ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻷﺻﻞ ﺃ ﹼﻥ ﺍﻟﺘﻌﺒﲑ ﻋﻦ‬
‫ﺍﻹﺭﺍﺩﺓ ﲣﺘﻠﻒ ﻃﺮﻗﻪ ﻭﺗﺘﻨﻮّﻉ‪ ،‬ﻭﺍﻟﻌﱪﺓ ﰲ ﺍﻟﻌﻘﻮﺩ ﰲ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺗﻮﺍﻓﻖ ﺍﻹﺭﺍﺩﺗﲔ‪ ،‬ﻭﺫﻟﻚ ﺃ ﹼﻥ ﺍﻟﻌﱪﺓ ﰲ ﺍﻟﻌﻘﻮﺩ ﺑﺎﳌﻘﺎﺻﺪ‬
‫ﻭﺍﳌﻌﺎﱐ ﻻ ﺑﺎﻷﻟﻔﺎﻅ ﻭﺍﳌﺒﺎﱐ‪.45‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻥ ﻟﻌﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﻷﳘﻴّﺔ ﻭﺍﳋﻄﻮﺭﺓ ﻣﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﻘﺪ ﻗﺼﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺗﻀﻴﻴﻖ‬
‫ﺩﺍﺋﺮﺓ ﻃﺮﻕ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻹﺭﺍﺩﺓ ﰲ ﺍﻟﺰﻭﺍﺝ ﺇﻣﻌﺎﻧﺎ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﳍﺬﺍ ﺍﻟﻌﻘﺪ ﻣﻦ ﺧﺼﻮﺻﻴّﺔ ﻭﲤﻴﻴﺰﺍ ﻟﻪ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﻌﻘﻮﺩ‪.‬‬
‫‪ .1‬ﺍﻟﺼﻴﻐﺔ ﺍﻟ ﹼﻠﻔﻈﻴﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪:‬‬
‫ﺍﺗّﻔﻖ ﻓﻘﻬﺎﺀ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺃﻥ ﻟﻔﻈﻲ "ﺍﻟﺰﻭﺍﺝ" ﻭ" ﺍﻟﻨﻜﺎﺡ" ﻳﻨﻌﻘﺪ ﲟﺎ ﻳﺼﺎﻍ ﻣﻨﻬﻤﺎ ﻟﻔﻈﺎ ﺍﻹﳚﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ ﻷﻧّﻬﻤﺎ‬
‫ﺍﻟﻠﹼﻔﻈﺎﻥ ﺍﳌﻮﺿﻮﻋﺎﻥ ﺷﺮﻋﺎ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﳘﺎ ﺍﳌﺴﺘﻌﻤﻼﻥ ﰲ ﺃﻛﺜﺮ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪.‬‬

‫‪ -45‬ﻧﺼّﺖ ﺍﳌﺎﺩﺓ ‪ 60‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪﱐ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻠﻰ ﺃ ﹼﻥ" ﺍﻟﺘﻌﺒﲑﻋﻦ ﺍﻹﺭﺍﺩﺓ ﻳﻜﻮﻥ ﺑﺎﻟﻠﻔﻆ ﺃﻭ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺑﺎﻹﺷﺎﺭﺓ ﺍﳌﺘﺪﺍﻭﻟﺔ ﻋﺮﻓﺎ ﻛﻤﺎ ﻳﻜﻮﻥ‬
‫ﺺ ﺍﻟﻘﺎﻧﻮﻥ ﺃﻭ ﻳﺘّﻔﻖ ﺍﻟﻄﺮﻓﺎﻥ‬
‫ﺑﺎﺗّﺨﺎﺫ ﻣﻮﻗﻒ ﻻ ﻳﺪﻉ ﺃﻱ ﺷﻚ ﰲ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻣﻘﺼﻮﺩ ﺻﺎﺣﺒﻪ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻹﺭﺍﺩﺓ ﺿﻤﻨﻴﺎ ﺇﺫﺍ ﱂ ﻳﻨ ّ‬
‫ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺻﺮﳛﺎ"‬
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‫ﺍﺗّﻔﻖ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻭﻣﻨﻌﻮﺍ ﺍﻧﻌﻘﺎﺩ ﺍﻟﺰﻭﺍﺝ ﺑﻐﲑ ﻣﺎ ﻳﺼﺎﻍ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻠﻔﻈﲔ‪ ،‬ﻭﺯﺍﺩ ﺍﳌﺎﻟﻜﻴّﺔ ﻛ ﹼﻞ ﻟﻔﻆ‬
‫ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺍﻟﺘﻤﻠﻴﻚ ﻛﺄﻟﻔﺎﻅ " ﺍﳌﻨﺢ" ﻭ"ﺍﳍﺒﺔ" ﻭ"ﺍﻟﺘﻤﻠﻴﻚ" ﺑﺸﺮﻁ ﺍﻗﺘﺮﺍﻬﻧﺎ ﺑﺬﻛﺮ ﺍﳌﻬﺮ ﻟﻴﻜﻮﻥ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻟﺰﻭﺍﺝ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ‪.‬‬
‫ﻭﺭﺃﻯ ﺍﻷﺣﻨﺎﻑ ﺃ ﹼﻥ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻹﺭﺍﺩﺓ ﰲ ﺍﻟﺰﻭﺍﺝ ﻳﻜﻮﻥ ﺑﻜﻞ ﻟﻔﻆ ﻳﻔﻴﺪ ﻣﻌﲎ ﺍﻟﺰﻭﺍﺝ ﺷﺮﻋﺎ‪.‬‬
‫ﻛﻤﺎ ﺍﺷﺘﺮﻁ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻥ ﺗﺪ ﹼﻝ ﺍﻟﺼﻴﻐﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻟﺘﻨﺠﻴﺰ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺍﻟﺘﺄﻗﻴﺖ‪ ،‬ﺃﻭ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﻠﹼﻘﺔ‬
‫ﻋﻠﻰ ﺍﳌﺴﺘﻘﺒﻞ ﺃﻭ ﻋﻠﻰ ﺷﺮﻁ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺃﻥ ﻳﺘّﺼﻼ ﺍﻹﳚﺎﺏ ﺑﺎﻟﻘﺒﻮﻝ ﻭﻳﻮﺍﻓﻘﻪ ﻣﻦ ﻛ ﹼﻞ ﻭﺟﻪ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺮﺟﻊ ﺍﳌﻮﺟﺐ‬
‫ﻋﻦ ﺇﳚﺎﺑﻪ ﻗﺒﻞ ﺍﻟﻘﺒﻮﻝ‪.‬‬
‫‪ .2‬ﺍﻟﺼﻴﻐﺔ ﺍﻟﻠﻔﻈﻴﺔ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪:‬‬
‫ﺺ ﰲ ﺍﳌﺎﺩﺓ ﺍﻟﻌﺎﺷﺮﺓ ﰲ‬
‫ﺍﺧﺘﺎﺭ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺭﺃﻱ ﺍﻷﺣﻨﺎﻑ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻠﻔﻈﻴﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻓﻨ ّ‬
‫ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻠﻰ ﺃﻧّﻪ " ﻳﻜﻮﻥ ﺍﻟﺮﺿﺎ ﺑﺈﳚﺎﺏ ﻣﻦ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﻭﻗﺒﻮﻝ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﺑﻜﻞ ﻟﻔﻆ ﻳﻔﻴﺪ ﻣﻌﲎ‬
‫ﺍﻟﻨﻜﺎﺡ ﺷﺮﻋﺎ"‬
‫ﻭﺍﳌﻼﺣﻆ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫• ﻗﺼﺮ ﺍﳌﺸﺮﻉ ﻃﺮﻕ ﺍﻟﺘﻌﺒﲑ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻐﲑ ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺩﻭﻥ ﻏﲑﻩ ﻣﻮﺍﻓﻘﺔ ﳌﻨﻬﺞ ﺍﻟﺸﺮﻳﻌﺔ ﰲ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻧّﻪ ﻻ ﳚﻮﺯ ﻟﻠﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺍﻻﻛﺘﻔﺎﺀ ﺑﻄﺮﻕ ﺍﻟﺘﻌﺒﲑ ﺍﻷﺧﺮﻯ )ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻹﺷﺎﺭﺓ(‬
‫ﺺ ﺍﳌﺎﺩﺓ ﺃ ﹼﻥ ﺍﳌﺸﺮﻉ ﱂ ﻳﺸﺘﺮﻁ ﺍﻟﺘﻌﺒﲑ ﺑﺄﻟﻔﺎﻅ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴّﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺑﻜﻞ ﻟﻐﺔ ﳝﻜﻦ‬ ‫• ﻳﻔﻬﻢ ﻣﻦ ﻧ ّ‬
‫ﺍﻻﺗّﻔﺎﻕ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻌﺎﻗﺪﺍﻥ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺘّﺤﺪﺙ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴّﺔ‪ ،‬ﺧﻼﻓﺎ ﻟﻠﺸّﺎﻓﻌﻴّﺔ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺃ ﹼﻥ ﺍﻟﺰﻭﺍﺝ ﻻ ﻳﻨﻌﻘﺪ ﺑﻐﲑ‬
‫ﺍﻟﻌﺮﺑﻴّﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﻗﺪﺍﻥ ﻳﻔﻬﻤﺎﻬﻧﺎ‪.‬‬
‫• ﺃﻟﻐﻰ ﺍﳌﺸﺮّﻉ ﺍﳌﺎﺩﺓ ‪ 20‬ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻨﺺ ﻋﻠﻰ ﺇﻣﻜﺎﻧﻴﺔ ﺇﺑﺮﺍﻡ ﺍﻟﻌﻘﺪ ﺑﺎﻟﻮﻛﺎﻟﺔ‪ ،‬ﺇﺫ ﻛﺎﻧﺖ ﺗﻨ ّ‬
‫ﺺ ﻋﻠﻰ ﺃﻧّﻪ "ﻳﺼ ّﺢ‬
‫ﺃﻥ ﻳﻨﻮﺏ ﻋﻦ ﺍﻟﺰّﻭﺝ ﻭﻛﻴﻠﻪ ﰲ ﺇﺑﺮﺍﻡ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﺑﻮﻛﺎﻟﺔ ﺧﺎﺻّﺔ"‬
‫ﻣﻼﺣﻈﺔ‪ :‬ﺗﺘﻤﺜﻞ ﺷﺮﻭﻁ ﺍﻟﺼﻴﻐﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻓﻴﻤﺎ ﻳﻠﻲ )ﻳﻌﺘﱪ ﻫﺬﺍ ﺍﻟﻌﻨﺼﺮ ﳎﺮﺩ ﺗﻄﺒﻴﻖ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻮﺍﺟﺒﺔ‬

‫ﰲ ﺻﻴﻐﺔ ﺍﻟﻌﻘﺪ(‪.‬‬

‫‪ 9‬ﺍﺗﺼﺎﻝ ﺍﻹﳚﺎﺏ ﺑﺎﻟﻘﺒﻮﻝ ﻣﻦ ﺣﻴﺚ ﺍﻟﺰﻣﻦ‪ ،‬ﻭﻻ ﻳﻀﺮ ﺍﻟﻔﺎﺻﻞ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻓﺎﻥ ﻃﺎﻝ ﺧﺮﺝ ﺍﻟﻘﺒﻮﻝ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ‬

‫ﺟﻮﺍﺑﺎ ﻟﻺﳚﺎﺏ‪ ،‬ﻭﻳﻌﺮﻑ ﺍﻟﻄﻮﻝ ﺑﺎﻹﺷﻌﺎﺭ ﺑﻜﻮﻧﻪ ﺇﻋﺮﺍﺿﺎ ﻋﻦ ﺍﻟﻘﺒﻮﻝ ‪.‬‬

‫‪ 9‬ﺗﻮﺍﻓﻖ ﺍﻹﳚﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ ﰲ ﺍﻟﺰﻭﺟﲔ ﻭﺍﳌﻬﺮ ﺇﻥ ﺫﻛﺮ) ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺇﱃ ﺧﲑ(‬

‫‪ 9‬ﺑﻘﺎﺀ ﺍﳌﻮﺟﺐ ﻋﻠﻰ ﺇﳚﺎﺏ‪ ،‬ﻓﺎﻥ ﺭﺟﻊ ﺑﻄﻞ ﺍﻹﳚﺎﺏ ﻭﱂ ﳚﺪ ﺍﻟﻘﺒﻮﻝ ﺷﻴﺌﺎ ﻳﻮﺍﻓﻘﻪ‪.‬‬

‫‪ 9‬ﺍﻟﺘﻨﺠﻴﺰ ﰲ ﺍﳊﺎﻝ ﻓﻼ ﻳﺼﺢ ﺇﺫﺍ ﻛﺎﻥ ﻣﻀﺎﻓﺎ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ﺃﻭ ﻣﻌﻠﻘﺎ ﻋﻠﻰ ﺃﻣﺮ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
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 ‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻧﻌﻘﺎﺩ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﻹﺷﺎﺭﺓ‪:‬‬

‫ﺍﻷﺻﻞ ﺃﻥ ﻳﻨﻌﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﺼﻴﻐﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻭﻻ ﻳﻨﻌﻘﺪ ﺑﻐﲑﻫﺎ ﳌﺎ ﻟﻪ ﻣﻦ ﺧﻄﻮﺭﺓ ﻭﺃﳘﻴﺔ‪ .‬ﺇﻻ ﺃﻧﻪ ﻗﺪ ﺗﻮﺟﺪ ﻣﻦ‬

‫ﺍﻟﻌﻮﺍﺭﺽ ﻣﺎ ﻳﺪﻓﻊ ﺇﱃ ﻗﺒﻮﻝ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻹﺷﺎﺭﺓ‪.‬‬

‫‪ .1‬ﺍﻧﻌﻘﺎﺩ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻜﺘﺎﺑﺔ ﻭ ﺍﻹﺷﺎﺭﺓ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ‪:‬‬

‫ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺍﻧﻪ ﻻ ﻳﻨﻌﻘﺪ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻜﺘﺎﺑﺔ ﻭ ﺍﻹﺷﺎﺭﺓ ﻟﻠﻨﺎﻃﻖ ﰲ ﺣﺎﻝ ﺍﳊﻀﻮﺭ ‪ ،‬ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﺘﻌﺒﲑ‬

‫ﻋﻦ ﺍﻹﺭﺍﺩﺓ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻫﻮ ﺍﻟﻠﻔﻆ‪ ،‬ﻭ ﻻ ﻳﻠﺠﺄ ﺇﱃ ﻏﲑﻩ ﺇﻻ ﻟﻀﺮﻭﺭﺓ‪ ,‬ﻭﻻ ﺿﺮﻭﺭﺓ ﻫﻨﺎ ‪.‬‬

‫ﻭﺧﺎﻟﻒ ﺍﳊﻨﻔﻴﺔ ﺍﳉﻤﻬﻮﺭ ﰲ ﺍﻧﻌﻘﺎﺩ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺑﺎﻟﺮﺳﻮﻝ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻋﻦ ﳎﻠﺲ ﺍﻟﻌﻘﺪ ﺇﺫﺍ ﺣﻀﺮ ﺷﺎﻫﺪﺍﻥ‬
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‫ﻋﻨﺪ ﻭﺻﻮﻝ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺮﺳﻮﻝ‪.‬ﻗﺎﻝ ﺍﳊﻨﻔﻴﺔ‪ ":‬ﺍﻟﻜﺘﺎﺑﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﲟﱰﻟﺔ ﺍﳋﻄﺎﺏ ﻣﻦ ﺍﳊﺎﺿﺮ"‬

‫ﻭ ﺗﺘﻌﲔ ﺍﻟﻜﺘﺎﺑﺔ‬ ‫ﻭ ﻳﻨﻌﻘﺪ ﺯﻭﺍﺝ ﺍﻷﺧﺮﺱ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﻹﺷﺎﺭﺓ ﺍﳌﻔﻬﻤﺔ ﻋﻨﺪ ﺳﺎﺋﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻭ ﺍﻷﻓﻀﻞ ﺍﻟﻜﺘﺎﺑﺔ‪,‬‬

‫ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻴﻬﺎ‪.‬ﻷﻥ ﺍﻟﻜﺘﺎﺑﺔ ﺃﻗﻮﻯ ﰲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﺮﺍﺩ ﻭ ﺃﺑﻌﺪ ﻋﻦ ﺍﻻﺣﺘﻤﺎﻝ‪.‬‬

‫‪ .2‬ﺍﻧﻌﻘﺎﺩ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﻹﺷﺎﺭﺓ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪:‬‬

‫ﺍﺧﺘﺎﺭ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳌﺎﺩﺓ ﺍﻟﻌﺎﺷﺮﺓ‪":‬ﻭ ﻳﺼﺢ ﺍﻹﳚﺎﺏ ﻭ ﺍﻟﻘﺒﻮﻝ ﻣﻦ ﺍﻟﻌﺎﺟﺰ‬

‫ﺑﻜﻞ ﻣﺎ ﻳﻔﻴﺪ ﻣﻌﲎ ﺍﻟﻨﻜﺎﺡ ﻟﻐﺔ ﺃﻭ ﻋﺮﻓﺎ ﻛﺎﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﻹﺷﺎﺭﺓ"‬

‫ﻭ ﺍﳌﻼﺣﻆ ﻣﺎ ﻳﻠـــــﻲ ‪:‬‬

‫‪ -1‬ﱂ ﻳﻔﺮﻕ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺑﲔ ﺍﻟﻜﺘﺎﺑﺔ ﻭ ﺍﻹﺷﺎﺭﺓ ﰲ ﺍﳌﺮﺗﺒﺔ ﻣﻮﺍﻓﻘﺔ ﻟﺮﺃﻱ ﺍﳉﻤﻬﻮﺭ ﺑﻞ ﺟﻌﻠﻬﻤﺎ ﰲ ﻣﺮﺗﺒﺔ‬

‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭ ﻟﻠﻌﺎﺟﺰ ﻋﻦ ﺍﻟﻨﻄﻖ ﺣﻖ ﺍﳋﻴﺎﺭ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺍﻥ ﻛﺎﻧﺖ ﺍﻟﻜﺘﺎﺑﺔ ﺃﻭﱃ ﰲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻹﺷﺎﺭﺓ‪.‬‬

‫‪ -2‬ﱂ ﻳﺒﲔ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻭ ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺍﺧﺘﺎﺭ ﺭﺃﻱ‬

‫ﺍﳉﻤﻬﻮﺭ ﺑﻌﺪ ﺍﻧﻌﻘﺎﺩﻩ ﻣﻼﺀﻣﺔ ﻻﺧﺘﻴﺎﺭﺍﺗﻪ ﰲ ﺍﳌﺴﺄﻟﺔ‪. 47‬‬

‫‪ -46‬ﻳﻌﺘﱪ ﺇﳚﺎﺑﺎ ﻗﺎﺋﻤﺎ ﻻ ﻳﻨﻘﺼﻪ ﺇﻻ ﺍﻟﻘﺒﻮﻝ‪ ,‬ﻓﻤﱴ ﻭﺻﻞ ﻭﻋﻠﻢ ﺑﻪ ﺍﳌﺨﺎﻃﺐ ﻓﺈﻥ ﺭﺩ ﻋﻠﻴﻪ ﻓﻬﻮ ﻗﺒﻮﻝ‪.‬‬

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 ‫ﺧﺎﻣﺴﺎ‪ :‬ﺍﻻﺷﺘﺮﺍﻁ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ‪:48‬‬

‫ﺍﻷﺻﻞ ﺃﻥ " ﺍﻟﻌﻘﺪ ﺷﺮﻳﻌﺔ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ" ﻭﺑﺎﻟﺘﺎﱄ ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ﺗﻨﻔﻴﺬ ﺍﻟﻌﻘﺪ ﻃﺒﻘﺎ ﳌﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ) ﺭﺍﺟﻊ‬

‫ﻧﺺ ﺍﳌﺎﺩﺓ ‪ 107-106‬ﻕ‪ .‬ﻡ( ﺇﻻ ﺃﻧﻪ ﻗﺪ ﻳﺸﺘﺮﻁ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻣﺎﻻ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻫﺬﺍ ﺍﻟﻌﻘﺪ‪.‬‬

‫‪ .1‬ﺍﻻﺷﺘﺮﺍﻁ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪:‬‬

‫ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﺗﻼﺋﻢ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻘﺪ ﻭﻋﻠﻰ ﺑﻄﻼﻥ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﺗﻨﺎﰲ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺰﻭﺍﺝ‬

‫ﺃﻭ ﲣﺎﻟﻒ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﻻ ﺗﻜﻮﻥ ﻣﻦ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻘﺪ ﻭﻻ ﲣﺎﻟﻒ ﺣﻜﻤﺎ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺰﻭﺍﺝ‬

‫ﻭﻓﻴﻬﺎ ﻣﻨﻔﻌﺔ ﻷﺣﺪ ﺍﻟﻌﺎﻗﺪﻳﻦ ﻛﺎﺷﺘﺮﺍﻁ ﺍﳌﺮﺃﺓ ﺃﻻ ﻳﺘﺰﻭﺝ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻻ ﳜﺮﺟﻬﺎ ﻣﻦ ﺩﺍﺭﻫﺎ ﺃﻭ ﺑﻠﺪﻫﺎ‪.‬‬

‫ﻓﺎﳊﻨﺎﺑﻠﺔ ﻳﺮﻭﻥ ﺃﻬﻧﺎ ﺷﺮﻭﻁ ﺻﺤﻴﺤﺔ ﻳﻠﺰﻡ ﺍﻟﻮﻓﺎﺀ ﻬﺑﺎ‪ ،‬ﻭﺭﺃﻯ ﺍﳊﻨﻔﻴﺔ ﺃﻬﻧﺎ ﺷﺮﻭﻁ ﻣﻠﻐﺎﺓ ﻭ ﺍﻟﻌﻘﺪ ﺻﺤﻴﺢ ‪.‬‬

‫ﻭﺍﳌﺎﻟﻜﻴﺔ ﻳﻘﻮﻟﻮﻥ ﺃﻬﻧﺎ ﺷﺮﻭﻁ ﻣﻜﺮﻭﻫﺔ ﻻ ﻳﻠﺰﻡ ﺍﻟﻮﻓﺎﺀ ﻬﺑﺎ‪ ،‬ﺑﻞ ﻳﺴﺘﺤﺐ ﻭ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻳﺮﻭﻥ ﺃﻬﻧﺎ ﺷﺮﻭﻁ ﺑﺎﻃﻠﺔ ﻭ ﻳﺼﺢ‬

‫ﺍﻟﺰﻭﺍﺝ ﺩﻭﻬﻧﺎ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻔﺎﺳﺪﺓ ﺍﳌﺨﺎﻟﻔﺔ ﳌﻘﺘﻀﻰ ﺍﻟﻌﻘﺪ ﺃﻭ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻓﺮﺃﻯ ﺍﳊﻨﻔﻴﺔ ﺃﻥ ﺍﻟﺸﺮﻁ ﻻ ﻳﻔﺴﺪ ﺍﻟﻌﻘﺪ ﻭﺇﳕﺎ‬

‫ﻳﻠﻐﻲ ﺍﻟﺸﺮﻁ ﻭﺣﺪﻩ ﻭﻳﺼﺢ ﺍﻟﻌﻘﺪ‪.‬ﺃﻣﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﺎﻟﺸﺮﻁ ﺍﻟﻔﺎﺳﺪ ﻋﻨﺪﻫﻢ ﻳﻔﺴﺪ ﺍﻟﻌﻘﺪ ﻭﺭﺃﻯ ﺍﳌﺎﻟﻜﻴﺔ ﺃﻧﻪ ﳚﺐ ﻓﺴﺦ ﺍﻟﻌﻘﺪ‬

‫ﻣﺎ ﺩﺍﻡ ﺍﻟﺮﺟﻞ ﱂ ﻳﺪﺧﻞ ﺑﺎﳌﺮﺃﺓ ﻓﺎﻥ ﺩﺧﻞ ﻬﺑﺎ ﻣﻀﻰ ﺍﻟﻌﻘﺪ ﻭﺃﻟﻐﻲ ﺍﻟﺸﺮﻁ ﻭﺑﻄﻞ ﺍﳌﺴﻤﻰ ﻭﻭﺟﺐ ﻟﻠﻤﺮﺃﺓ ﻣﻬﺮ ﺍﳌﺜﻞ‪.‬‬

‫‪ -47‬ﻭﻗﻊ ﺧﻠﻂ ﰲ ﻛﺘﺎﺏ" ﺍﻟﻮﺟﻴﺰ ﰲ ﺷﺮﺡ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ" ﻟﻠﺪﻛﺘﻮﺭ ﺑﻠﺤﺎﺝ ﺍﻟﻌﺮﰊ ﺑﲔ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻭﺍﻟﺘﻮﻛﻴﻞ ﰲ‬

‫ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻓﺎﻋﺘﱪ ﺍﻷﻭﻝ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻮﻛﻴﻞ ﻭﺑﺎﻟﺘﺎﱄ ﻳﻨﻌﻘﺪ ﺑﻪ ﺍﻟﺰﻭﺍﺝ )ﺭﺍﺟﻊ ﺹ‪"... (66‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ﻏﺎﺋﺒﺎ‪ ."...‬ﻭﺍﻟﺮﺳﻮﻝ‬

‫ﺑﺎﳌﻌﲎ ﺍﻟﹼﺬﻱ ﺫﻛﺮﻩ ﺍﻷﺣﻨﺎﻑ ﻻ ﻳﺮﻗﻰ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﺇﺫ ﺃ ﹼﻥ ﻣﻬﻤّﺘﻪ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺇﺑﻼﻍ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺸﻔﻮﻳّﺔ ﺑﺎﻷﻟﻔﺎﻅ ﺍﻟﱵ ﲪّﻞ ﺇﻳّﺎﻫﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﺩّﺍﻫﺎ ﰲ‬

‫ﺍﺠﻤﻟﻠﺲ ﻣﺮّﺓ ﱂ ﻳﺼﺢ ﻣﻨﻪ ﺃﻥ ﻳﻌﻴﺪﻫﺎ ﻣﺮّﺓ ﺃﺧﺮﻯ ﺇﻥ ﱂ ﺗﺼﺎﺩﻑ ﻗﺒﻮﻻ ﳑﻦ ﻭﺟّﻬﺖ ﺇﻟﻴﻪ‪.‬‬

‫‪ -48‬ﺍﻷﺻﻞ ﺃﻥ ﺍﻟﻌﻘﺪ ﺷﺮﻳﻌﺔ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ‪,‬ﻭﻟﻠﻤﺘﻌﺎﻗﺪﻳﻦ ﺗﻌﺪﻳﻞ ﺍﻻﻟﺘﺰﺍﻣﺎﺕ ﺍﻟﱵ ﺣﺪﺩﻫﺎ ﺍﻟﻘﺎﻧﻮﻥ ﺑﺎﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻳﺮﻳﺎﻧﻪ ﻣﻨﺎﺳﺒﺎ)ﳝﻜﻦ ﺃﻥ ﻳﺸﺘﺮﻁ ﺍﻟﺒﺎﺋﻊ‬

‫ﻣﺜﻼ ﺑﻘﺎﺀ ﺣﻖ ﺣﻴﺎﺯﺓ ﺍﳌﺒﻴﻊ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﻣﺪﺓ ﺣﻴﺎﺗﻪ(‬

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 ‫‪ .2‬ﺍﻻﺷﺘﺮﺍﻁ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ‪:‬‬

‫ﻧﺼﺖ ﺍﳌﺎﺩﺓ )‪ (19‬ﻣﻨﻪ "ﻟﻠﺰﻭﺟﲔ ﺃﻥ ﻳﺸﺘﺮﻃﺎ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺃﻭ ﰲ ﻋﻘﺪ ﺭﲰ ّﻲ ﻻﺣﻖ ﻛﻞ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﻳﺮﻳﺎﻬﻧﺎ‬

‫ﺿﺮﻭﺭﻳّﺔ ﻭﻻ ﺳﻴﻤﺎ ﺷﺮﻁ ﻋﺪﻡ ﺗﻌﺪّﺩ ﺍﻟﺰّﻭﺟﺎﺕ ﻭﻋﻤﻞ ﺍﳌﺮﺃﺓ ﻣﺎ ﱂ ﺗﺘﻨﺎﻑ ﻫﺬﻩ ﺍﻟﺸّﺮﻭﻁ ﻣﻊ ﺃﺣﻜﺎﻡ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ" ﻛﻤﺎ‬

‫ﻧﺼﺖ ﺍﳌﺎﺩﺓ )‪ (35‬ﻣﻦ ﻕ ‪.‬ﺃ‪ .‬ﺝ " ﺇﺫﺍ ﺍﻗﺘﺮﻥ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺑﺸﺮﻁ ﻳﻨﺎﻓﻴﻪ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺸﺮﻁ ﺑﺎﻃﻼ ﻭﺍﻟﻌﻘﺪ ﺻﺤﻴﺤﺎ"‬

‫ﻭ ﺍﳌﻼﺣﻆ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫ﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﻓﺘﺢ ﳎﺎﻝ ﺍﻻﺷﺘﺮﺍﻁ ﻟﻠﺰﻭﺟﲔ ﻣﺎ ﱂ ﻳﻜﻦ ﳐﺎﻟﻔﺎ ﻟﻠﻮﺍﺭﺩ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﲨﻠﺔ‬

‫ﻣﻦ ﻣﻮﺍﺩﻩ ﻗﺪ ﺑﻴﻨﺖ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﻣﻦ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻗﺪ ﻧﺼﺖ ﺍﳌﺎﺩّﺓ )‪ (32‬ﻋﻠﻰ ﺃﻧّﻪ "ﻳﺒﻄﻞ ﺍﻟﺰّﻭﺍﺝ ﺇﺫﺍ ﺍﺷﺘﻤﻞ‬

‫ﻋﻠﻰ ﻣﺎﻧﻊ ﺃﻭ ﺷﺮﻁ ﻳﺘﻨﺎﰱ ﻭﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻌﻘﺪ"‬

‫ﻳﻌﺘﱪ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﺃﺫﻥ ﺑﻪ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺍﳌﺎﺩﺓ )‪ (19‬ﻣﻠﺰﻣﺎ ﻟﻠﻤﺸﺘﺮﻁ ﻋﻠﻴﻪ ﺧﻼﻓﺎ ﳌﺎ ﺭﺁﻩ ﺍﳌﺎﻟﻜﻴﺔ ﻣﻦ ﺃﻥ ﺍﻟﺸﺮﻁ ﺇﺫﺍ‬

‫ﱂ ﻳﻜﻦ ﳑﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻌﻘﺪ ﻭ ﻻ ﻳﻨﺎﻓﻴﻪ ﻓﺎﻟﺸﺮﻁ ﻣﻜﺮﻭﻩ ﻭﻻ ﻳﻠﺰﻡ‪.‬‬

‫ﺍﻋﺘﱪ ﺍﳌﺸﺮﻉ ﳐﺎﻟﻔﺔ ﺍﻟﺸﺮﻭﻁ ﺍﳌﺘّﻔﻖ ﻋﻠﻴﻬﺎ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﺳﺒﺒﺎ ﳎﻴﺰﺍ ﻟﻄﻠﺐ ﺍﻟﺘﻄﻠﻴﻖ ﻣﻦ ﺍﻟﺰّﻭﺟﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺒﺐ‬

‫ﺍﻟﺘﺎﺳﻊ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ ﰲ ﺍﳌﺎﺩّﺓ )‪.(53‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺷﺮﻁ ﺍﻷﻫﻠﻴﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬

‫ﲢﺘﺎﺝ ﻣﺒﺎﺷﺮﺓ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺇﱃ ﺃﻫﻠﻴّﺔ ﻣﻌﻴّﻨﺔ ﺣﱴ ﺗﻜﻮﻥ ﻣﺮﺗﺒﺔ ﻷﺛﺎﺭﻫﺎ‪ ،‬ﻭﺗﺮﺗﺒﻂ ﻫﺬﻩ ﺍﻷﻫﻠﻴﺔ ﺑﻌﻨﺼﺮﻱ ﺍﻟﺴ ّﻦ‬
‫ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻴﺎﻥ ﻷﻫﻠﻴﺔ ﺍﻟﺰﻭﺍﺝ ﻓﻘﻬﺎ ﻭﻗﺎﻧﻮﻧﺎ‪.‬‬
‫ﺃﻭﻻ‪ :‬ﺷﺮﻁ ﺍﻷﻫﻠﻴﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ‪.‬‬
‫ﱂ ﳛﺪّﺩ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺳﻨﺎ ﻣﻌﻴﻨﺔ ﺗﺘﻢ ﻬﺑﺎ ﺃﻫﻠﻴﺔ ﺍﻟﺸﺨﺺ ﻟﻠﺰﻭﺍﺝ‪ ،‬ﻭﺭﺑﻄﻬﺎ ﲟﺮﺣﻠﺔ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻭﻫﻲ ﺗﻈﻬﺮ ﺑﻌﻼﻣﺎﺕ‬
‫ﻃﺒﻴﻌﻴﺔ ﻛﺎﻻﺣﺘﻼﻡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻔﱴ ﻭﺍﳊﻴﺾ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻔﺘﺎﺓ‪ ،‬ﻭﻟﻘﺪ ﰎ ﲢﺪﻳﺪﻫﺎ ﺇﲨﺎﻻ ﺑﺎﻟﺒﻠﻮﻍ ﻻﺭﺗﺒﺎﻁ ﺳﺎﺋﺮ ﺍﻟﺘﻜﺎﻟﻴﻒ‬
‫ﺍﻟﺸﺮﻋﻴّﺔ ﺑﻪ ﺍﺳﺘﻨﺎﺩﺍ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ "ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺙ‪ ،‬ﻋﻦ ﺍﻟﻨﺎﺋﻢ ﺣﱴ ﻳﺴﺘﻴﻘﻆ ﻭﻋﻦ ﺍﻟﺼﱯ ﺣﱴ ﳛﺘﻠﻢ‬
‫ﻭﻋﻦ ﺍﺠﻤﻟﻨﻮﻥ ﺣﱴ ﻳﻔﻴﻖ"‬
‫ﻭﻟﻘﺪ ﺭﺑﻄﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺴﺄﻟﺔ ﺭﻓﻊ ﺍﳊﺠﺮ ﻋﻦ ﺍﻟﺼﻐﲑ ﺑﺒﻠﻮﻏﻪ ﺳﻦ ﺍﻟﺰﻭﺍﺝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺍﺑﺘﻠﻮﺍ ﺍﻟﻴﺘﺎﻣﻰ ﺣﱴ‬
‫ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﺍﻟﻨﻜﺎﺡ ﻓﺈﻥ ﺁﻧﺴﺘﻢ ﻣﻨﻬﻢ ﺭﺷﺪﺍ ﻓﺎﺩﻓﻌﻮﺍ ﺇﻟﻴﻬﻢ ﺃﻣﻮﺍﳍﻢ"‪.‬‬

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 ‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺒﻠﻮﻍ ﺇﻧّﻤﺎ ﻭﺿﻊ ﻛﺸﺮﻁ ﻟﻮﺟﻮﺏ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻷﻧّﻪ ﻳﺼﺎﺣﺒﻪ ﻏﺎﻟﺒﺎ ﳕﻮ ﻋﻘﻠﻲ ﻭﻧﻀﺞ ﻳﺆﻫّﻞ‬
‫ﺺ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻛﺮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" ﻓﺈﻥ ﺁﻧﺴﺘﻢ‬ ‫ﺻﺎﺣﺒﻪ ﻟﺘﺤﻤّﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻓﻴﺸﺘﺮﻁ ﻣﻊ ﺍﻟﺒﻠﻮﻍ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻨ ّ‬
‫ﻣﻨﻬﻢ ﺭﺷﺪﺍ"‬
‫ﺇ ﹼﻻ ﺃ ﹼﻥ ﺃﻏﻠﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺻﺤّﺤﻮﺍ ﺯﻭﺍﺝ ﺍﻟﺼﻐﲑ ﺧﺎﺻّﺔ ﰲ ﺃﺣﻮﺍﻝ ﻣﻌﻴّﻨﺔ ﻭﻗﻴﺪﻩ ﺑﻌﻀﻬﻢ ﺑﺸﺮﻭﻁ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻟﹼﻮﺍ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺑﺈﺟﺎﺯﺓ ﺍﻟﺸﺮﻉ ﻟﺬﻟﻚ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳُﻔﻬﻢ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ "ﻭﺍﻟﻼﹼﺋﻲ ﻳﺌﺴﻦ ﻣﻦ ﺍﶈﻴﺾ ﻣﻦ ﻧﺴﺎﺋﻜﻢ ﻓﻌﺪﻬﺗﻦ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‬
‫ﺺ ﺇﻣﻜﺎﻧﻴّﺔ ﺃﻥ ﺗﺘﺰﻭّﺝ ﻭﺗُﻄﻠﹼﻖ‬
‫ﻭﺍﻟﻼﹼﺋﻲ ﱂ ﳛﻀﻦ" ﻓﺈ ﹼﻥ ﻋﺪﻡ ﺍﳊﻴﺾ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻴﺄﺱ ﺃﻭ ﻳﻜﻮﻥ ﻟﻌﻠﹼﺔ ﺃﻭ ﺻﻐﺮ‪ ،‬ﻓﺎﻋﺘﱪ ﺍﻟﻨ ّ‬
‫ﺍﻟﺼّﻐﲑﺓ ﻭﻫﻲ ﱂ ﺗﺒﻠﻎ ﺳ ّﻦ ﺍﳊﻴﺾ‪ ،‬ﻓﺪ ﹼﻝ ﺫﻟﻚ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﺰﻭﳚﻬﺎ‪.‬‬
‫ﻛﻤﺎ ﺍﺳﺘﺪ ﹼﻝ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻮﺭﻭﺩ ﺫﻟﻚ ﰲ ﺍﻟﺴﻨّﺔ ﺍﻟﻔﻌﻠﻴّﺔ ﻛﺰﻭﺍﺝ ﺍﻟﻨﱯ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ -‬ﻣﻦ ﻋﺎﺋﺸﺔ –ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﺎ‪ -‬ﺻﻐﲑﺓ‪،49‬‬
‫ﻛﻤﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﺄﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﻭﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺿﺮﻭﺭﺓ‪ ،‬ﻓﻼ ﺗﻔﻮّﺕ ﺑﺎﳌﻨﻊ‪.‬‬
‫ﻭﺭﺃﻯ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻧّﻪ ﻟﻸﺏ ﺃﻭ ﻭﺻﻴّﻪ ﺃﻭ ﺍﳊﺎﻛﻢ ﺗﺰﻭﻳﺞ ﺍﻟﺼﻐﺎﺭ ﻟﺘﻮﺍﻓﺮ ﺷﻔﻘﺔ ﺍﻷﺏ ﻭﺻﺪﻕ ﺭﻏﺒﺘﻪ ﰲ ﲢﻘﻴﻖ‬
‫ﻣﺼﻠﺤﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻗﺼﺮﻫﺎ ﺍﻟﺸﺎﻓﻌﻴّﺔ ﻋﻠﻰ ﺍﻷﺏ ﻭﺍﳉﺪّ‪ ،‬ﻷ ﹼﻥ ﺍﳉ ّﺪ ﻋﻨﺪﻫﻢ ﻛﺎﻷﺏ ﻋﻨﺪ ﻋﺪﻣﻪ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﳊﻨﻔﻴّﺔ ﻟﻸﺏ ﻭﺍﳉ ّﺪ‬
‫ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻟﻌﺼﺒﺎﺕ ﺗﺰﻭﻳﺞ ﺍﻟﺼﻐﺎﺭ‪.50‬‬
‫ﺃﻣﺎ ﺗﺰﻭﻳﺞ ﻏﲑ ﺍﻟﻌﺎﻗﻞ ﻓﻘﺪ ﺍﺗّﻔﻘﻮﺍ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪ ،‬ﻭﺭﺃﻯ ﺍﳌﺎﻟﻜﻴّﺔ ﺃﻧّﻪ ﻟﻸﺏ ﻭﺣﺪﻩ ﺗﺰﻭﻳﺞ ﻏﲑ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﻭﺃﻃﻠﻖ ﺍﳊﻨﻔﻴّﺔ‬
‫ﺍﻷﻣﺮ ﻟﻜ ﹼﻞ ﻭﱄ‪ ،‬ﻭﺭﺃﻯ ﺍﻟﺸﺎﻓﻌﻴّﺔ ﺃﻧّﻪ ﻻ ﻳﺰﻭّﺝ ﺇ ﹼﻻ ﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺍﻷﺏ ﺃﻭ ﺍﳊﺎﻛﻢ‪.‬‬
‫ﻭﺍﳋﻼﺻﺔ ﺃ ﹼﻥ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺃﺟﺎﺯﻭﺍ ﺯﻭﺍﺝ ﺍﻟﺼﻐﲑ ﻭﻏﲑ ﺍﻟﻌﺎﻗﻞ ﻹﻣﻜﺎﻧﻴﺔ ﺗﻮﻓﺮ ﺍﳌﺼﻠﺤﺔ ﰲ ﺗﺰﻭﳚﻬﻤﺎ‪ ،‬ﰒ ﺍﺧﺘﻠﻔﻮﺍ‬
‫ﰲ ﻣﻦ ﻳﻜﻮﻥ ﻟﻪ ﺗﺰﻭﳚﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﰲ ﺷﺮﻭﻁ ﺫﻟﻚ‪ .‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧّﻬﺎ ﻣﺴﺄﻟﺔ ﻣﺘﺮﻭﻙ ﺗﻘﺪﻳﺮﻫﺎ ﻟﻠﻮﱄ ﺑﺸﺮﻭﻁ ﻗﺪ ﲢﺪﺩﻫﺎ‬
‫ﺍﻟﻘﻮﺍﻧﲔ‪ ،‬ﻭﻗﺪ ﳛﺘﺎﺝ ﺍﻷﻣﺮ ﺇﱃ ﺇﺫﻥ ﻗﻀﺎﺋﻲ ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺫﻛﺮﻧﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺷﺮﻁ ﺍﻷﻫﻠﻴﺔ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪.‬‬
‫ﻧﺼّﺖ ﺍﳌﺎﺩﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻠﻰ ﺃﻧّﻪ "ﺗﻜﺘﻤﻞ ﺃﻫﻠﻴّﺔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺰّﻭﺍﺝ ﺑﺘﻤﺎﻡ ‪ 19‬ﺳﻨﺔ‪،‬‬
‫ﻭﻟﻠﻘﺎﺿﻲ ﺃﻥ ﻳﺮﺧّﺺ ﺑﺎﻟﺰﻭﺍﺝ ﻗﺒﻞ ﺫﻟﻚ ﻟﻠﻤﺼﻠﺤﺔ ﺃﻭ ﻟﻠﻀﺮﻭﺭﺓ ﻣﱴ ﺗﺄﻛﺪﺕ ﻗﺪﺭﺓ ﺍﻟﻄﺮﻓﲔ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ‪ .‬ﻳﻜﺘﺴﺐ ﺍﻟﺰّﻭﺝ‬
‫ﺍﻟﻘﺎﺻﺮ ﺃﻫﻠﻴّﺔ ﺍﻟﺘّﻘﺎﺿﻲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺂﺛﺎﺭ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺣﻘﻮﻕ ﻭﺍﻟﺘﺰﺍﻣﺎﺕ"‬
‫ﻭﻗﺪ ﺳﺒﻖ ﻫﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻻﺳﺘﻴﻄﺎﻧﻴﺔ ﺑﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﺼﺎﺩﺭ ﰲ ﺳﻨﺔ ‪ 1930‬ﻭﺍﻟﹼﺬﻱ ﺣﺪّﺩ ﺃﻫﻠﻴّﺔ ﺍﻟﺰﻭﺍﺝ ﲞﻤﺴﺔ‬
‫ﻋﺸﺮ ﺳﻨﺔ ﻟﻠﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻣﻊ ﺇﻣﻜﺎﻧﻴّﺔ ﺇﻋﻔﺎﺀ ﺻﺎﺩﺭ ﻋﻦ ﺍﳊﺎﻛﻢ ﺍﻟﻌﺎﻡ ﻭﻷﺳﺒﺎﺏ ﺧﻄﲑﺓ ﻟﻠﺰﻭﺍﺝ ﻗﺒﻞ ﺫﻟﻚ‪،‬‬
‫ﻭﺑﺄﺧﺬ ﺭﺃﻱ ﳉﻨﺔ ﺗﺘﺄﻟﻒ ﻣﻦ ﻣﺴﺘﺸﺎﺭ ﻟﺪﻯ ﳎﻠﺲ ﻗﻀﺎﺀ ﺍﳉﺰﺍﺋﺮ ﻭﻗﺎﺿﻲ ﺍﻟﺼﻠﺢ ﻭﻃﺒﻴﺐ ﻣﻊ ﺗﺼﺮﻳﺢ ﻣﺴﺒﻖ ﺑﺎﳋﻄﺒﺔ‪.‬‬

‫‪-49‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ ‪ ":‬ﺗﺰﻭﺟﲏ ﺍﻟﻨﱯ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ -‬ﻭﺃﻧﺎ ﺍﺑﻨﺔ ﺳﺖّ‪ ،‬ﻭﺑﲎ ﰊ ﻭﺃﻧﺎ ﺍﺑﻨﺔ ﺗﺴﻊ" ﻣﺘﻔﻖ ﻋﻠﻴﻪ‬
‫‪ -50‬ﺭﺍﺟﻊ ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ‪ .‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪1،1984‬ﻡ‪.‬ﺝ‪7‬ﺹ‪183-179‬‬
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‫ﻭﰲ ﺳﻨﺔ ‪ 1959‬ﺣﺪّﺩ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺴ ّﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺟﻞ ﺑﺜﻤﺎﻧﻴﺔ ﻋﺸﺮ ﺳﻨﺔ‪ ،‬ﻭﲞﻤﺴﺔ ﻋﺸﺮ ﻟﻠﻤﺮﺃﺓ ﻣﻊ ﺇﻣﻜﺎﻧﻴّﺔ‬
‫ﺍﻹﻋﻔﺎﺀ‪.‬‬
‫ﺺ ﰲ ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ ﻣﻨﻪ ﻋﻠﻰ ﺃﻧّﻪ " ﻻ ﳚﻮﺯ ﻟﻠﺮﺟﻞ ﺍﻟﹼﺬﻱ ﱂ ﻳﻜﻤﻞ‬ ‫ﻭﰲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 1963-06-29‬ﻧ ّ‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮ ﺳﻨﺔ‪ ،‬ﻭﻻ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﱂ ﺗﻜﻤﻞ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮ ﺳﻨﺔ ﺃﻥ ﻳﻌﻘﺪﺍ ﺯﻭﺍﺟﺎ‪ ،‬ﻭﳚﻮﺯ ﻟﺮﺋﻴﺲ ﺍﶈﻜﻤﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﺍﻟﻜﱪﻯ‬
‫ﺃﻥ ﻳﻌﻔﻴﻬﻤﺎ ﻣﻦ ﺷﺮﻁ ﺍﻟﺴ ّﻦ ﺇﺫﺍ ﺭﺃﻯ ﻟﺬﻟﻚ ﺃﺳﺒﺎﺑﺎ ﺧﻄﲑﺓ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﺳﺘﻄﻼﻉ ﺭﺃﻱ ﻭﻛﻴﻞ ﺍﳉﻤﻬﻮﺭﻳّﺔ"‬
‫ﻭﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ‪ 1984‬ﻗﺒﻞ ﺍﻟﺘﻌﺪﻳﻞ ﻛﺎﻧﺖ ﺍﳌﺎﺩﺓ )‪ (07‬ﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ "ﺗﻜﺘﻤﻞ ﺃﻫﻠﻴﺔ ﺍﻟﺮﺟﻞ ﻟﻠﺰﻭﺍﺝ ﺑﺘﻤﺎﻡ‬
‫ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﺑﺘﻤﺎﻡ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮ ﺳﻨﺔ‪ ،‬ﻭﻟﻠﻘﺎﺿﻲ ﺃﻥ ﻳﺮﺧّﺺ ﺑﺎﻟﺰّﻭﺍﺝ ﻗﺒﻞ ﺫﻟﻚ ﻟﻠﻤﺼﻠﺤﺔ ﺃﻭ ﺍﻟﻀّﺮﻭﺭﺓ"‬
‫ﻭﺍﳌﺘﺄﻣﻞ ﻟﻨﺺ ﺍﳌﺎﺩﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳊﺎﱄ ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﲟﺎ ﺳﺒﻘﻬﺎ ﻣﻦ ﺗﻨﻈﻴﻢ ﻟﻨﻔﺲ ﺍﳌﺴﺄﻟﺔ ﻳﻼﺣﻆ ﺃﻣﻮﺭﺍ ﺃﳘﻬﺎ‪:‬‬
‫• ﺇ ﹼﻥ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﲢﺪﻳﺪﻩ ﻟﺴ ّﻦ ﻣﻌﻴّﻨﺔ ﻟﻠﺰﻭﺍﺝ ﻗﺪ ﻗﺪّﺭ ﻛﻮﻥ ﻫﺬﺍ ﺍﻟﺴ ّﻦ ﻳﻘﺘﺮﻥ ﻋﺎﺩﺓ ﺑﻨﻀﺞ ﻋﻘﻠﻲ‬
‫ﻭﻧﻔﺴﻲ ﻣﺆﻫّﻞ ﻟﻠﺰﻭﺍﺝ‪ ،‬ﻛﻤﺎ ﺃﻧّﻪ ﳌﺎ ﲰﺢ ﺑﺎﻟﺰﻭﺍﺝ ﺩﻭﻥ ﺍﻟﺴ ّﻦ ﺍﶈﺪّﺩﺓ ﻗﺪ ﺭﺍﻋﻰ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﺑﻌﺾ ﻣﻨﺎﻃﻖ ﺍﻟﻮﻃﻦ‪،‬‬
‫ﻭﺍﺣﺘﺎﻁ ﻟﺒﻌﺾ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻀﺮﻭﺭﺓ ﻓﻴﻬﺎ ﺩﺍﻓﻌﺔ ﺇﱃ ﻫﺬﺍ ﺍﻹﻋﻔﺎﺀ‪.‬‬
‫• ﺃﻟﻐﺖ ﺍﳌﺎﺩﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻣﻦ ﺍﻷﻣﺮ ‪ 02-05‬ﺍﳌﺎﺩﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ‪1984‬‬
‫ﺺ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳊﺎﱄ ﺻﺮﺍﺣﺔ ﰲ ﺍﳌﺎﺩﺓ ‪ 223‬ﻣﻨﻪ ﻋﻠﻰ‬
‫ﻻﺷﺘﻤﺎﳍﻤﺎ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﻭﺍﺣﺪ ﻓﻴﻤﺎ ﺗﻌﻠﹼﻖ ﺑﺴ ّﻦ ﺃﻫﻠﻴّﺔ ﺍﻟﺰﻭﺍﺝ‪ .‬ﻭﻟﻨ ّ‬
‫ﺃﻧّﻪ " ﺗﻠﻐﻰ ﲨﻴﻊ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺨﺎﻟﻔﺔ ﳍﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ"‪.‬‬
‫• ﻭﺣّﺪ ﺍﳌﺸ ّﺮﻉ ﺑﺘﺤﺪﻳﺪﻩ ﻟﺴ ّﻦ ‪ 19‬ﺳﻨﺔ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻣﻦ ﺳ ّﻦ ﺍﻷﻫﻠﻴّﺔ‪ ،‬ﻭﻭﺣّﺪ ﺑﲔ ﺳ ّﻦ ﺃﻫﻠﻴّﺔ ﺍﻟﺰّﻭﺍﺝ‬
‫ﻭﺍﻷﻫﻠﻴّﺔ ﰲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪﱐﹼ‪ ،‬ﻭﺑﺎﻟﺘّﺎﱄ ﺃﻬﻧﻰ ﺍﻟﺘﻨﺎﻗﺾ ﺍﳌﻮﺟﻮﺩ ﺳﺎﺑﻘﺎ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﳚﻴﺰ ﻟﻠﻤﺮﺃﺓ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺳ ّﻦ ‪ 18‬ﺳﻨﺔ‪ ،‬ﺃﻱ‬
‫ﱐ‪.‬‬
‫ﺩﻭﻥ ﺳ ّﻦ ﺍﻟﺮّﺷﺪ ﰲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪ ﹼ‬
‫ﺺ ﻋﻠﻰ ﻣﻌﺎﻗﺒﺔ ﺍﳌﺨﺎﻟﻒ ﻟﺴ ّﻦ ﺍﻷﻫﻠﻴّﺔ ﺍﶈﺪّﺩ ﲞﻼﻑ ﻗﺎﻧﻮﻥ ‪1963‬‬ ‫ﻱﻧ ّ‬‫• ﱂ ﻳﺘﻀﻤّﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳊﺎﱄ ﺃ ّ‬
‫ﺣﻴﺚ ﺗﻨﺺ ﺍﳌﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻨﻪ ﻋﻠﻰ ﻣﻌﺎﻗﺒﺔ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﻭﺍﳌﻮﺛﹼﻖ ﻭﺍﻟﺰﻭﺟﲔ ﻭﳑﺜﻠﻴﻬﻤﺎ ﻭﺍﻟﺸﺮﻛﺎﺀ ﺍﻟﹼﺬﻳﻦ ﱂ ﳛﺘﺮﻣﻮﺍ‬
‫ﺍﻟﺴّﻦ ﺍﻟﻘﺎﻧﻮﻧﻴّﺔ ﺑﺎﳊﺒﺲ ﻣﻦ ‪ 15‬ﻳﻮﻣﺎ ﺇﱃ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻭﺑﻐﺮﺍﻣﺔ ﻣﻦ ‪ 400‬ﺇﱃ ‪ 1000‬ﻓﺮﻧﻚ ﺟﺪﻳﺪ ﺃﻭ ﺑﺈﺣﺪﻯ ﺍﻟﻌﻘﻮﺑﺘﲔ‪.‬‬
‫• ﱂ ﻳﺘﻌﺮّﺽ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺇﱃ ﺣﻜﻢ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﰲ ﺣﺎﻝ ﳐﺎﻟﻔﺔ ﺳ ّﻦ ﺍﻷﻫﻠﻴّﺔ ﲞﻼﻑ ﻗﺎﻧﻮﻥ ‪1963‬‬
‫ﺺ ﰲ ﺍﳌﺎﺩﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻨﻪ ﻋﻠﻰ ﺃ ﹼﻥ "ﻛ ﹼﻞ ﺯﻭﺍﺝ ﺃﺑﺮﻡ ﺧﻼﻓﺎ ﻷﺣﻜﺎﻡ ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ – ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﻷﻫﻠﻴّﺔ‪ -‬ﻳﻜﻮﻥ ﺑﺎﻃﻼ ﺇﺫﺍ‬
‫ﺣﻴﺚ ﻧ ّ‬
‫ﱂ ﻳﻠﺤﻘﻪ ﺩﺧﻮﻝ‪ ،‬ﻭﳚﻮﺯ ﺍﻟﻄﻌﻦ ﻓﻴﻪ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﺷﺨﺼﻴﺎ ﺃﻭ ﻣﻦ ﺍﻟﻨﻴﺎﺑﺔ ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﳑﻦ ﺗﻜﻮﻥ ﻟﻪ ﻣﺼﻠﺤﺔ ﻓﻴﻪ‪ ،‬ﻋﻠﻰ ﺃﻧّﻪ‬
‫ﻳﻜﻮﻥ ﻗﺎﺑﻼ ﻟﻠﺒﻄﻼﻥ ﺇﺫﺍ ﳊﻘﻪ ﺩﺧﻮﻝ ﻭﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﺩﻭﻥ ﻏﲑﳘﺎ"‪.‬‬
‫ﻭﲟﺎ ﺃ ﹼﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻋﺎﳉﻬﺎ ﻗﺎﻧﻮﻥ ‪ 1963‬ﰲ ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ ﻣﻨﻪ ﺍﻟﻔﻘﺮﺓ ‪2‬ﻭ‪ 3‬ﱂ ﻳﻌﺎﳉﻬﺎ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳊﺎﱄ ﻓﻬﻲ ﻻ‬
‫ﺗﺰﺍﻝ ﺳﺎﺭﻳﺔ ﺍﳌﻔﻌﻮﻝ‪.‬‬
‫ﺺ ﺍﳌﺸﺮّﻉ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻘﺎﺻﺮ ﺃﻫﻠﻴّﺔ ﺍﻟﺘّﻘﺎﺿﻲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺂﺛﺎﺭ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺣﻘﻮﻕ ﻭﺍﻟﺘﺰﺍﻣﺎﺕ‪ ،‬ﻭﻫﻮ‬ ‫• ﻧ ّ‬
‫ﻣﺎ ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍ ﻗﺒﻞ ﺗﻌﺪﻳﻞ ‪ ،2005‬ﺇﺫ ﻻ ﻳُﻌﻘﻞ ﺃﻥ ﻳُﻤﻨﺢ ﺍﻟﻘﺎﺻﺮ ﺇﺫﻧﺎ ﺑﺎﻟﺰّﻭﺍﺝ ﹼﰒ ﻻ ﻳُﻤﻨﺢ ﺃﻫﻠﻴّﺔ ﺍﻟﺘّﻘﺎﺿﻲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ‬
‫ﺑﺂﺛﺎﺭ ﺍﻟﺰّﻭﺍﺝ‪.‬‬
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‫• ﱂ ﳛﺪّﺩ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺣﺪّﺍ ﻟﺴﻠﻄﺔ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﻹﻋﻔﺎﺀ – ﺃﻱ ﺳﻦ ﺃﺩﱏ ﻹﻣﻜﺎﻧﻴﺔ ﻣﻨﺢ ﺍﻟﺘﺮﺧﻴﺺ‬
‫ﺺ ﳝﻜﻦ ﺃﻥ ﳝﻨﺢ ﺍﻹﻋﻔﺎﺀ ﰲ ﺳ ّﻦ ﻣﺒﻜﺮﺓ ﻛﺎﻟﻌﺎﺷﺮﺓ ﻣﺜﻼ‪،‬‬ ‫ﻟﻠﺰﻭﺍﺝ‪ -‬ﳑﺎ ﳛﻤﻞ ﻋﻠﻰ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄ ﹼﻥ ﺍﻟﻘﺎﺿﻲ ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﻟﻨ ّ‬
‫ﻛﻤﺎ ﺃﻧّﻪ ﱂ ﻳﻮﺿّﺢ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻳﻘﺪّﻡ ﻬﺑﺎ ﺍﻹﻋﻔﺎﺀ ) ﳑﻦ‪-‬ﳌﻦ‪.51(.....‬‬
‫ﺇ ﹼﻻ ﺃﻧّﻪ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃ ﹼﻥ ﺍﻟﺴ ّﻦ ﺍﻷﺩﱏ ﻫﻮ ‪ 13‬ﺳﻨﺔ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧّﻪ ﺳ ّﻦ ﺍﻟﺘّﻤﻴﻴﺰ ﻭﻓﻖ ﻣﺎ ﻧﺼّﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩّﺓ )‪ (42‬ﻣﻦ‬
‫ﺺ ﻋﻠﻰ ﺃّﻧﻪ "ﻻ ﻳﻜﻮﻥ ﺃﻫﻼ ﳌﺒﺎﺷﺮﺓ ﺣﻘﻮﻗﻪ ﺍﳌﺪﻧﻴّﺔ ﻣﻦ ﻛﺎﻥ ﻓﺎﻗﺪ ﺍﻟﺘّﻤﻴﻴﺰ ﻟﺼﻐﺮ ﰲ ﺍﻟﺴ ّﻦ ﺃﻭﻋﺘﻪ ﺃﻭ‬ ‫ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪﱐﹼ‪ ،‬ﺣﻴﺚ ﺗﻨ ّ‬
‫ﺟﻨﻮﻥ‪ .‬ﻳُﻌﺘﱪ ﻏﲑ ﳑﻴّﺰ ﻣﻦ ﱂ ﻳﺒﻠﻎ ﺛﻼﺛﺔ ﻋﺸﺮ ﺳﻨﺔ"‪.‬‬
‫ﻭﻷ ﹼﻥ ﺍﻟﺘﺮﺷﻴﺪ ﳝﻜﻦ ﺃﻥ ﻳُﺘﺤﺼّﻞ ﻋﻠﻴﻪ ﰲ ﺣﺪﻭﺩ ﺳ ّﻦ ﺍﻟﺘّﻤﻴﻴﺰ ﻭﻓﻖ ﻣﺎ ﺑﻴّﻨﺘﻪ ﺍﳌﺎﺩّﺓ )‪ (84‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‬
‫ﺺ ﻋﻠﻰ ﺃﻧّﻪ "ﻟﻠﻘﺎﺿﻲ ﺃﻥ ﻳﺄﺫﻥ ﳌﻦ ﻳﺒﻠﻎ ﺳ ّﻦ ﺍﻟﺘّﻤﻴﻴﺰ ﰲ ﺍﻟﺘّﺼﺮّﻑ ﺟﺰﺋﻴّﺎ ﺃﻭ ﻛﻠﻴّﺎ ﰲ ﺃﻣﻮﺍﻟﻪ ﺑﻨﺎﺀ ﻋﻠﻰ‬ ‫ﺍﳉﺰﺍﺋﺮﻱ‪ ،‬ﺣﻴﺚ ﺗﻨ ّ‬
‫ﻃﻠﺐ ﻣﻦ ﻟﻪ ﻣﺼﻠﺤﺔ"‪ ،‬ﻓﻴُﻘﺎﺱ ﻋﻠﻴﻪ ﺍﻟﺘﺮﺷﻴﺪ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﻟﺰّﻭﺍﺝ‪.‬‬
‫• ﱂ ﻳﺘﻌﺮّﺽ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻟﺰﻭﺍﺝ ﻏﲑ ﺍﻟﻌﺎﻗﻞ ﳌﺎ ﺭﺁﻩ ﻣﻦ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻤﺘﻊ ﺑﺎﻟﻘﻮﻯ ﺍﻟﻌﻘﻠﻴﺔ ﰲ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺇ ﹼﻻ‬
‫ﺺ ﺍﳌﺸﺮﻉ ﻋﻠﻰ ﺃ ﹼﻥ ﻣﻦ ﻛﺎﻥ ﻓﺎﻗﺪ ﺍﻷﻫﻠﻴّﺔ ﺃﻭ ﻧﺎﻗﺼﻬﺎ ﻟﺼﻐﺮ ﺳ ّﻦ ﺃﻭ‬ ‫ﺃ ﹼﻥ ﺍﻟﻀﺮﻭﺭﺓ ﻗﺪ ﺗﺪﻓﻊ ﺇﱃ ﺗﺰﻭﻳﺞ ﻏﲑ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﻭﻗﺪ ﻧ ّ‬
‫ﺟﻨﻮﻥ ﺃﻭ ﻋﺘﻪ ﺃﻭ ﺳﻔﻪ ﻳﻨﻮﺏ ﻋﻨﻪ ﻗﺎﻧﻮﻧﺎ ﻭﱄ ﺃﻭ ﻭﺻﻲ ﺃﻭ ﻣﻘﺪّﻡ ﻃﺒﻘﺎ ﻷﺣﻜﺎﻡ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳌﺎﺩﺓ ‪ ،81‬ﻭﺃ ﹼﻥ ﻣﻦ ﺑﻠﻎ ﺳ ّﻦ‬
‫ﺍﻟﺘﻤﻴﻴﺰ ﻭﱂ ﻳﺒﻠﻎ ﺳ ّﻦ ﺍﻟﺮﺷﺪ ﻃﺒﻘﺎ ﻷﺣﻜﺎﻡ ﺍﳌﺎﺩﺓ ‪ 34‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪﱐ ﺗﻜﻮﻥ ﺗﺼﺮﻓﺎﺗﻪ ﻧﺎﻓﺬﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﻧﺎﻓﻌﺔ ﻟﻪ ﻭﺑﺎﻃﻠﺔ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺿﺎﺭﺓ ﺑﻪ‪ ،‬ﻭﺗﺘﻮﻗﻒ ﻋﻠﻰ ﺇﺟﺎﺯﺓ ﺍﻟﻮﱄ‪ ،‬ﻭﰲ ﺣﺎﻟﺔ ﺍﻟﱰﺍﻉ ﻳﺮﻓﻊ ﺍﻷﻣﺮ ﻟﻠﻘﻀﺎﺀ )ﺍﳌﺎﺩﺓ ‪ 83‬ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ(‪ ،‬ﻛﻤﺎ‬
‫ﺃﻧﻪ ﻟﻠﻘﺎﺿﻲ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳌﺎﺩﺓ )‪ (222‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺍﻟﱵ ﲢﻴﻞ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ ّ‬
‫ﺃﻥ ﻳﺄﺫﻥ ﺑﺰﻭﺍﺝ ﻏﲑ ﺍﻟﻌﺎﻗﻞ ﻣﱴ ﺗﺒﻴّﻦ ﻟﻪ ﺃ ﹼﻥ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﻭﺿﺮﻭﺭﺓ ﻻ ﻳﻨﺒﻐﻲ ﺗﻔﻮﻳﺘﻬﺎ‪.‬‬
‫ﺗﻌﻠﻴﻖ‪ :‬ﺇ ﹼﻥ ﲢﺪﻳﺪ ﺍﳌﺸﺮّﻉ ﻟﺴ ّﻦ ﻣﻌﻴّﻨﺔ ﻷﻫﻠﻴّﺔ ﺍﻟﺰﻭﺍﺝ ﻻ ﻳﻌﺘﱪ ﳐﺎﻟﻔﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺍﻛﺘﻔﺖ ﻧﺼﻮﺻﻬﺎ ﺑﺴ ّﻦ ﺍﻟﺒﻠﻮﻍ‪،‬‬
‫ﻷﻧّﻪ ﻣﻦ ﺍﳌﺴﺘﻘ ّﺮ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺟﻮﺍﺯ ﺗﺼﺮّﻑ ﺍﳊﺎﻛﻢ ﺑﺘﻘﻴﻴﺪ ﺍﳌﺒﺎﺡ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣّﺔ‪ ،‬ﻭﻫﻲ ﻣﺴﺄﻟﺔ ﺣﺎﻝ ﻭﺯﻣﺎﻥ‬
‫ﳐﺘﻠﻒ‪.‬‬

‫‪ -51‬ﻧﺺ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺴﻮﺭﻱ ﻋﻠﻰ ﺍﳊ ّﺪ ﺍﻷﺩﱏ ﻟﻺﻋﻔﺎﺀ ﰲ ﺍﳌﺎﺩﺓ ‪ 18‬ﻣﻨﻪ ﻭﻫﻮ ‪15‬ﺳﻨﺔ ﻟﻠﻔﱴ ﻭ‪ 13‬ﺳﻨﺔ ﻟﻠﻔﺘﺎﺓ‪.‬‬
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 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺷﺮﻁ ﺍﻟﺼﺪﺍﻕ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬

‫ﺃﻭﻻ‪ :‬ﺻﻔﺔ ﺍﻟﺼﺪﺍﻕ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬

‫ﺻﻔﺔ ﺍﻟﺼﺪﺍﻕ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ‪.52‬‬ ‫‪-1‬‬

‫ﺼﺪﺍﻕ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ ﺑﺄﻧّﻪ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﺃﻭﺟﺒﻪ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻭﺟﻌﻠﻪ ﺣﻘﺎ ﻟﻠﺰﻭﺟﺔ‪ ،‬ﻛﻤﺎ ﻋﺮﻑ‬ ‫ﻳﻌﺮّﻑ ﺍﻟ ّ‬
‫ﺑﺄﻧﻪ ﻣﺎ ﳚﻌﻞ ﻟﻠﻤﺮﺃﺓ ﰲ ﻧﻈﲑ ﺍﻟﺰﻭﺍﺝ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻫﻮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻭﺣﻖ ﻟﻠﺰﻭﺟﺔ ﺑﺄﺩﻟﺔ ﻛﺜﲑﺓ ﺃﳘﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺁﺗﻮﺍ ﺍﻟﻨﺴﺎﺀ ﺻﺪﻗﺎﻬﺗﻦ ﳓﻠﺔ"‪ ،53‬ﻭﻗﻮﻟﻪ‪:‬‬
‫"ﻓﻤﺎ ﺍﺳﺘﻤﺘﻌﺘﻢ ﺑﻪ ﻣﻨﻬﻦ ﻓﺂﺗﻮﻫﻦ ﺃﺟﻮﺭﻫﻦ ﻓﺮﻳﻀﺔ"‪ ،54‬ﻭﻗﻮﻟﻪ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :-‬ﺍﻟﺘﻤﺲ ﻭﻟﻮ ﺧﺎﲤﺎ ﻣﻦ‬
‫ﺣﺪﻳﺪ"‪.55‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺻﻔﺔ ﺍﳌﻬﺮ‪ ،‬ﻫﻞ ﻫﻮ ﻋﻮﺽ ﳊﻖ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺍﳌﻤﻨﻮﺡ ﺑﺎﻟﻌﻘﺪ ﺃﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳍﺪﻳﺔ؟‬
‫ﻣﺎ ﻳﺴﻨﺪ ﺍﻻﲡﺎﻩ ﺍﻷﻭّﻝ ﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻓﻤﺎ ﺍﺳﺘﻤﺘﻌﺘﻢ ﺑﻪ ﻣﻨﻬﻦ ﻓﺂﺗﻮﻫﻦ ﺃﺟﻮﺭﻫﻦ ﻓﺮﻳﻀﺔ" ﻭﻣﺎ ﻳﺸﺎﻬﺑﻪ ﻣﻦ‬
‫ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻓﻘﺪ ﲰﺘﻪ ﺃﺟﺮﺍ‪ ،‬ﻭﺟﻌﻠﺘﻪ ﻣﻘﺎﺑﻞ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﻳﺴﻨﺪ ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺁﺗﻮﺍ ﺍﻟﻨﺴﺎﺀ ﺻﺪﻗﺎﻬﺗﻦ ﳓﻠﺔ"‪ ،‬ﻓﻘﺪ ﻭﺻﻔﺘﻪ ﺍﻵﻳﺔ ﺑﻜﻮﻧﻪ‬
‫ﻫﺪﻳﺔ‪.‬‬
‫ﻛﻤﺎ ﺍﺧﺘﻠﻒ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺣﻮﻝ ﺻﻔﺔ ﺍﻟﺼﺪﺍﻕ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺇﱃ ﺍﲡﺎﻫﲔ‪:‬‬
‫ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺭﺃﻱ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﲟﺎ ﻓﻴﻬﻢ ﺍﲡﺎﻩ ﰲ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺇﺫ ﻻ ﻳﻌﺘﱪﻭﻥ ﺍﳌﻬﺮ ﺭﻛﻨﺎ ﻭﻻ ﺷﺮﻃﺎ ﰲ‬
‫ﺍﻟﺰﻭﺍﺝ ﻭﺇﳕﺎ ﻫﻮ ﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺩﻟﻴﻠﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻻ ﺟﻨﺎﺡ ﻋﻠﻴﻜﻢ ﺇﻥ ﻃﻠﻘﺘﻢ ﺍﻟﻨﺴﺎﺀ ﻣﺎ ﱂ ﲤﺴﻮﻫﻦ ﺃﻭ ﺗﻔﺮﺿﻮﺍ‬
‫ﳍﻦ ﻓﺮﻳﻀﺔ"‪ ،56‬ﻓﻘﺪ ﺃﺑﺎﺡ ﺍﻟﻨﺺ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﻓﺮﺽ ﺍﳌﻬﺮ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻛﻮﻥ ﺍﳌﻬﺮ ﻟﻴﺲ ﺭﻛﻨﺎ ﻭﻻ ﺷﺮﻃﺎ‪ ،57‬ﻭﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻷﺳﺎﺱ ﻓﻠﻮ ﺍﺗﻔﻖ ﺍﻟﺰﻭﺟﺎﻥ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﺍﳌﻬﺮ‪ ،‬ﺃﻭ ﱂ ﻳﺘﻔﻘﺎ ﻋﻠﻴﻪ ﰲ ﺍﻟﻌﻘﺪ ﺻﺢ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻭﻭﺟﺐ ﻟﻠﻤﺮﺃﺓ ﻣﻬﺮ ﺍﳌﺜﻞ‪.‬‬

‫‪ -52‬ﻟﻪ ﺃﲰﺎﺀ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ‪ :‬ﺍﳌﻬﺮ ‪ ،‬ﺍﻟﺼﺪﺍﻕ ‪ ،‬ﺻﺪﻗﺔ ‪ ،‬ﳓﻠﺔ ‪ ،‬ﺃﺟﺮ ‪ ،‬ﻓﺮﻳﻀﺔ ‪ ،‬ﺣﺒﺎﺀ ‪ ،‬ﻋﻘﺮ ‪ ،‬ﻋﻼﺋﻖ ‪ ،‬ﻃﻮﻝ‪.‬‬
‫‪ -53‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻳﺔ ‪.4‬‬
‫‪ -54‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻳﺔ ‪.24‬‬
‫‪ -55‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‬
‫‪ -56‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.236‬‬
‫‪ -57‬ﺭﻭﻯ ﺍﳋﻤﺴﺔ ﻋﻦ ﻋﻠﻘﻤﺔ ﻗﺎﻝ‪" :‬ﺃﰐ ﻋﺒﺪ ﺍﷲ ﺃﻱ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﰲ ﺍﻣﺮﺃﺓ ﺗﺰﻭﺟﻬﺎ ﺭﺟﻞ‪ ،‬ﰒ ﻣﺎﺕ ﻋﻨﻬﺎ ﻭﱂ ﻳﻔﺮﺽ ﳍﺎ ﺻﺪﺍﻗﺎ ﻭﱂ ﻳﻜﻦ ﻗﺪ ﺩﺧﻞ‬
‫ﻬﺑﺎ‪ ،‬ﻗﺎﻝ ﻓﺎﺧﺘﻠﻔﻮﺍ ﺇﻟﻴﻪ ﻓﻘﺎﻝ‪ :‬ﺃﺭﻯ ﳍﺎ ﻣﺜﻞ ﻣﻬﺮ ﻧﺴﺎﺋﻬﺎ ﻭﳍﺎ ﺍﳌﲑﺍﺙ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﺓ ﻓﺸﻬﺪ ﻣﻌﻘﻞ ﺑﻦ ﺳﻨﺎﻥ ﺍﻷﺷﺠﻌﻲ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻚ‬
‫ﻗﻀﻰ ﰲ ﺑﺮﻭﻉ ﺍﺑﻨﺔ ﻭﺍﺷﻖ ﲟﺜﻞ ﻣﺎ ﻗﻀﻰ"‬
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‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﺭﺃﻱ ﻣﺸﻬﻮﺭ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﺇﺫ ﻳﻌﺘﱪ ﺍﳌﻬﺮ ﺭﻛﻨﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﳑﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻪ‬
‫ﻋﻤﻮﻣﺎﺕ ﺍﻟﻨﺼﻮﺹ ﺍﳌﻮﺟﺒﺔ ﻟﻪ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﺇﻧﺎ ﺃﺣﻠﻠﻨﺎ ﻟﻚ ﺃﺯﻭﺍﺟﻚ ﺍﻟﻼﰐ ﺃﺗﻴﺖ ﺃﺟﻮﺭﻫﻦ" ﻭﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻷﺳﺎﺱ ﺭﺗﺒﻮﺍ ﻗﻮﳍﻢ ﺑﻔﺴﺎﺩ ﺍﻟﺰﻭﺍﺝ ﰲ ﺣﺎﻟﺔ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﺍﳌﻬﺮ ﻭﻭﺟﻮﺏ ﻓﺴﺨﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺃﻣﺎ ﺑﻌﺪﻩ ﻓﻴﻤﻀﻰ‬
‫ﺍﻟﻌﻘﺪ ﻭﳚﺐ ﺍﳌﻬﺮ ﺍﳌﺜﻞ‪.‬‬
‫‪ -2‬ﺻﻔﺔ ﺍﻟﺼﺪﺍﻕ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪:‬‬
‫ﺍﺧﺘﺎﺭ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺍﻋﺘﺒﺎﺭﻩ ﻫﺪﻳﺔ ﰲ ﺗﻌﺮﻳﻔﻪ ﻟﻠﻤﻬﺮ ﻭﻋﱪ ﻋﻨﻪ ﺑﻜﻮﻧﻪ )ﳓﻠﺔ(‪ ،‬ﻓﻘﺪ ﻧﺼﺖ ﺍﳌﺎﺩﺓ )‪ (14‬ﻣﻨﻪ ﻋﻞ‬
‫ﺃ ﹼﻥ "ﺍﻟﺼﺪﺍﻕ ﻫﻮ ﻣﺎ ﻳﺪﻓﻊ ﳓﻠﺔ ﻟﻠﺰﻭﺟﺔ ﻣﻦ ﻧﻘﻮﺩ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﺒﺎﺡ ﺷﺮﻋﺎ ﻭﻫﻮ ﻣﻠﻚ ﳍﺎ ﺗﺘﺼﺮﻑ ﻓﻴﻪ ﻛﻤﺎ‬
‫ﺗﺸﺎﺀ"‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺼﺪﺍﻕ ﺷﺮﻃﺎ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻌﻘﺪ ﰲ ﺍﳌﺎﺩﺓ )‪ (09‬ﻣﻜﺮّﺭ‪ ،‬ﻭﺃﻫﻢ ﻣﺎ ﳝﻴﺰ ﻣﻨﻬﺞ‬
‫ﺍﳌﺸﺮﻉ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺭﻛﻦ ﺍﳌﻬﺮ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪-1‬ﺍﳊﺪ ﻣﻦ ﺃﺛﺮ ﲣﻠﻒ ﺍﳌﻬﺮ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﰲ ﺍﳌﺎﺩﺓ )‪" :(33‬ﺇﺫﺍ ﰎ ﺍﻟﺰﻭﺍﺝ ﺑﺪﻭﻥ ﺷﺎﻫﺪﻳﻦ ﺃﻭ ﺻﺪﺍﻕ ﺃﻭ ﻭﱄ ﰲ‬
‫ﺣﺎﻟﺔ ﻭﺟﻮﺑﻪ ُﻳﻔﺴﺦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﻻ ﺻﺪﺍﻕ ﻓﻴﻪ ﻭﻳﺜﺒﺖ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﺼﺪﺍﻕ ﺍﳌﺜﻞ"‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻓﺈﻥ ﰎ ﻋﻘﺪ ﺯﻭﺍﺝ ﺑﺪﻭﻥ ﺻﺪﺍﻕ ﺑﺎﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺇﺳﻘﺎﻃﻪ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺸﺮﻭﻁ ﺍﻷﺧﺮﻯ ﻓﺈﻧﻪ‬
‫ﻳﻔﺴﺦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﻳﺜﺒﺖ ﺑﻌﺪﻩ ﺑﺼﺪﺍﻕ ﺍﳌﺜﻞ ﺃﺧﺬﺍ ﺑﺮﺃﻱ ﺍﳌﺎﻟﻜﻴﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺷﺮﻭﻁ ﺍﻟﺼﺪﺍﻕ‪.‬‬
‫ﺷﺮﻭﻁ ﺍﻟﺼﺪﺍﻕ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫‪-1‬‬
‫ﻟﻠﻔﻘﻬﺎﺀ ﰲ ﲢﺪﻳﺪ ﺷﺮﻭﻁ ﻣﺎ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻬﺮﺍ ﺁﺭﺍﺀ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﳍﺬﺍ ﻓﺴﻨﺤﺎﻭﻝ ﺍﻟﺘﻌﺮﺽ ﳍﺎ ﺑﺈﳚﺎﺯ ﻛﺎﻟﺘﺎﱄ‪:‬‬
‫ﺃ‪-‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻻ ﺃﻭ ﻣﺘﻘﻮﻡ ﲟﺎﻝ‪ :‬ﻳﺮﻯ ﺍﳌﺎﻟﻜﻴﺔ ﺃﻥ ﺍﻟﺼﺪﺍﻕ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﺣﻖ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﺣﻖ ﻟﻠﻤﺮﺃﺓ‪،‬‬
‫ﻭﳍﺬﺍ ﻻ ﳚﻴﺰﻭﻥ ﺇﺳﻘﺎﻁ ﺍﳌﻬﺮ ﻣﻦ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺣﻖ ﺍﷲ ﻓﻴﻪ ﺃﻥ ﻻ ﻳﱰﻝ ﻋﻦ ﺍﳊﺪ ﺍﻷﺩﱏ ﻭﻫﻮ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﺫﻫﱯ )‪1.125‬ﻍ‬
‫ﺫﻫﺐ(‪ ،‬ﻓﺈﻥ ﻧﻘﺺ ﺍﻟﺼﺪﺍﻕ ﻋﻦ ﺍﳊﺪ ﺍﻷﺩﱏ ﻭﺟﺐ ﺇﻛﻤﺎﻟﻪ ﺇﱃ ﺃﻗﻞ ﺍﳌﻬﺮ ﻟﻴﺼﺢ ﺍﻟﺰﻭﺍﺝ ﻭﺇﻻ ﻭﺟﺐ ﻓﺴﺨﻪ ﺑﻄﻼﻕ‬
‫ﻭﻭﺟﺐ ﳍﺎ ﻧﺼﻒ ﺍﳌﺴﻤﻰ )ﻣﺮﺍﻋﺎﺓ ﺍﳋﻼﻑ(‪ ،‬ﻭﺇﻥ ﰎ ﺍﻟﺪﺧﻮﻝ ﻭﺟﺐ ﻋﻠﻴﻪ ﺇﲤﺎﻣﻪ ﺇﱃ ﺍﳊﺪ ﺍﻷﺩﱏ ﻭﻻ ﳚﺐ ﳍﺎ ﻣﻬﺮ ﺍﳌﺜﻞ‪.‬‬
‫ﻭﺭﺃﻯ ﺍﳊﻨﻔﻴﺔ ﺃﻥ ﺣﺪﻩ ﺍﻷﺩﱏ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ )ﺣﻮﺍﱄ ‪4.5‬ﻍ ﺫﻫﺐ( ﻭﺭﺃﻯ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻥ ﻻ ﺣ ّﺪ ﻷﻗﻞ ﺍﳌﻬﺮ‪ ،‬ﻭﺍﳌﻬﻢ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻘﻮﻣﺎ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻬﺮ ﺃﻣﺮﺍ ﻣﻌﻨﻮﻳﺎ‪.‬‬
‫ﻭﳚﻮﺯ ﺍﳌﻬﺮ ﻣﻨﻔﻌﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺘﻘﻮﻣﺔ ﲟﺎﻝ ﻛﺴﻜﲎ ﺍﻟﺪﺍﺭ ﻭﺯﺭﺍﻋﺔ ﺍﻷﺭﺽ ﳌﺪﺓ ﺯﻣﻨﻴﺔ ﻣﻌﻴﻨﺔ ‪.‬‬
‫ﺏ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺎﺣﺎ‪ :‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻻ ﻗﻴﻤﺔ ﻟﻠﻤﺤﺮﻡ ﰲ ﻧﻈﺮ ﺍﻟﺸﺮﻉ‪ ,‬ﻭﻻ ﳚﻮﺯ ﲤﻠﻜﻪ ﻭﻻ ﻧﻘﻞ ﻣﻠﻜﻴﺘﻪ‪.‬‬
‫ﺝ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﻴﺎ ﻣﻦ ﺍﻟﻐﺮﺭ ﺍﻟﺸﺪﻳﺪ‪ :‬ﻭﻫﻮ ﺍﻟﻐﺮﺭ ﺍﻟﺬﻱ ﻳﺘﺮﺗﺐ ﻋﻨﻪ ﻋﺪﻡ ﺍﳌﻬﺮ ﻛﺠﻌﻞ ﺍﳌﻬﺮ ﲦﺮﺓ ﱂ ﻳﺒﺪ‬
‫ﺻﻼﺣﻬﺎ‪ ,‬ﺃﻭ ﺗﺄﺟﻴﻠﻪ ﺇﱃ ﺃﻣﺪ ﺑﻌﻴﺪ ﻛﻮﻓﺎﺓ ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ‪ ،‬ﺃﻣﺎ ﺍﻟﻐﺮﺭ ﺍﻟﻴﺴﲑ ﻓﻼ ﻳﻀﺮ ﻛﺄﻥ ﳚﻌﻞ ﻣﻬﺮﻫﺎ ﺳﺒﻌﲔ ﻏﺮﺍﻣﺎ ﻣﻦ‬
‫ﺍﻟﺬﻫﺐ ﺩﻭﻥ ﺃﻥ ﻳﻌﲔ ﳍﺎ ﺍﳊﻠﻲ ﺍﳌﻘﺼﻮﺩ‪ ,‬ﺃﻭ ﺃﺛﺎﺙ ﺑﻴﺖ‪ ,‬ﺩﻭﻥ ﻳﻌﲔ ﳍﺎ ﺍﻟﻨﻮﻉ ﻭﺍﻟﺼﻔﺔ‪ ,‬ﻭﰲ ﻛﻞ ﺣﺎﻟﺔ ﻏﺮﺭ ﻳﺴﲑ ﻳﺆﺧﺬ‬
‫ﺍﻟﺰﻭﺝ ﺑﺎﻟﻮﺳﻂ‪ ,‬ﻭﻻ ﻳﻀﺮ ﺍﻟﻐﺮﺭ ﺍﻟﻴﺴﲑ ﻷﻥ ﺍﻟﺰﻭﺍﺝ ﻣﺒﲏ ﻋﻠﻰ ﺍﳌﻜﺎﺭﻣﺔ ﻭﺍﻟﺘﺴﺎﻣﺢ‪.‬‬
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 ‫ﺩ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣﺎ ﰲ ﺣﺎﻟﺔ ﺍﻟﺼﺪﺍﻕ ﺍﳌﺴﻤﻰ ﺇﻻ ﰲ ﺯﻭﺍﺝ ﺍﻟﺘﻔﻮﻳﺾ‪.‬‬
‫ﻫـ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺪﻭﺭﺍ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻪ ‪.‬‬
‫ﻱ‪:‬‬
‫ﺷﺮﻭﻁ ﺍﻟﺼﺪﺍﻕ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬ ‫‪-2‬‬
‫ﺻﺮﺡ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺑﺸﺮﻃﲔ ﰲ ﺍﳌﻬﺮ ﺃﺣﺪﳘﺎ ﺫﻛﺮﻩ ﰲ ﻧﺺ ﺍﳌﺎﺩﺓ )‪ (14‬ﻭﻫﻮ ﻛﻮﻧﻪ ﻣﺒﺎﺣﺎ ﺷﺮﻋﺎ‪ ,‬ﻛﻤﺎ‬
‫ﺃﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣﺎ ﻭﺫﻟﻚ ﺑﻮﺟﻮﺏ ﲢﺪﻳﺪﻩ ﰲ ﺍﻟﻌﻘﺪ ﰲ ﻧﺺ ﺍﳌﺎﺩﺓ )‪" :(15‬ﳛﺪﺩ ﺍﻟﺼﺪﺍﻕ ﰲ ﺍﻟﻌﻘﺪ ﺳﻮﺍﺀ ﻛﺎﻥ‬
‫ﻣﻌﺠﻼ ﺃﻭ ﻣﺆﺟﻼ"‪ ,‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺿﻤﻨﺎ ﺇﱃ ﺑﺎﻗﻲ ﺍﻟﺸﺮﻭﻁ ﺍﻷﺧﺮﻯ ﻛﻜﻮﻧﻪ ﻣﺎﻻ ﺃﻭ ﻣﺘﻘﻮﻣﺎ ﲟﺎﻝ ﰲ ﻋﺒﺎﺭﺓ ﻭﻫﻮ ﻣﻠﻚ ﳍﺎ ﰲ‬
‫ﻧﺺ ﺍﳌﺎﺩﺓ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻣﻮﺟﺒﺎﺕ ﺍﻟﺼﺪﺍﻕ‪.‬‬
‫ﳜﺘﻠﻒ ﺍﻟﺼﺪﺍﻕ ﻣﻦ ﺣﻴﺚ ﻣﻮﺟﺒﻪ ﻭﻣﺎ ﻳﻠﺰﻡ ﻣﻨﻪ ﲝﺴﺐ ﻧﻮﻉ ﺍﻟﻌﻘﺪ‪ ,‬ﻭﻣﺎ ﻳﺘﺒﻊ ﺍﻟﻌﻘﺪ ﻣﻦ ﺩﺧﻮﻝ‪.‬‬
‫ﻣﻮﺟﺒﺎﺕ ﺍﻟﺼﺪﺍﻕ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪:‬‬ ‫‪-1‬‬
‫ﺃ‪ -‬ﺍﻟﻌﻘﺪ ﺍﻟﺼﺤﻴﺢ‪ :‬ﳚﺐ ﺑﻪ ﻧﺼﻒ ﺍﳌﻬﺮ ﰲ ﺣﺎﻟﺔ ﺍﻟﻄﻼﻕ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺇﻥ ﻃﻠﻘﺘﻤﻮﻫﻦ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﲤﺴﻮﻫﻦ ﻭﻗﺪ‬
‫ﻓﺮﺿﺘﻢ ﳍﻦ ﻓﺮﻳﻀﺔ ﻓﻨﺼﻒ ﻣﺎ ﻓﺮﺿﺘﻢ"‪ ،58‬ﻷﻥ ﺍﻟﻄﻼﻕ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﻋﻘﺪ ﺻﺤﻴﺢ ﻓﺈﻥ ﱂ ﻳﺴﻢ ﻣﻬﺮ ﻓﻼ ﳚﺐ ﻟﻠﻤﺮﺃﺓ‬
‫ﺷﻲﺀ‪ ,‬ﻭﺇﳕﺎ ﲡﺐ ﺍﳌﺘﻌﺔ‪.59‬‬
‫ﺏ‪ -‬ﺍﻟﺪﺧﻮﻝ ﺑﺎﻟﻌﻘﺪ ﺍﻟﺼﺤﻴﺢ‪ :‬ﻳﺘﺄﻛﺪ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﺪﺧﻮﻝ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﺴﻤﻰ ﰲ ﺍﻟﻌﻘﺪ ﺃﻭ ﻓﺮﺽ‬
‫ﺑﻌﺪﻩ ﺑﺎﻟﺘﺮﺍﺿﻲ ﺃﻭ ﺑﻘﻀﺎﺀ ﺍﻟﻘﺎﺿﻲ‪.‬‬
‫ﺝ‪ -‬ﻭﻓﺎﺓ ﺍﻟﺰﻭﺝ‪ :‬ﻭﻫﺬﺍ ﺣﺎﻝ ﻛﻮﻥ ﺍﳌﻬﺮ ﻣﺴﻤﻰ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﺎﻟﻜﻴﺔ ﻻﺷﻲﺀ ﳍﺎ ﺇﺫﺍ ﱂ ﻳﺴﻢ ﻣﻬﺮﺍ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﳉﻤﻬﻮﺭ ﳚﺐ ﻓﻴﻪ ﻣﻬﺮ ﺍﳌﺜﻞ‪.‬‬
‫ﺩ‪ -‬ﺍﻟﻌﻘﺪ ﺍﻟﻔﺎﺳﺪ‪ :‬ﺍﻟﻨﻜﺎﺡ ﺍﻟﻔﺎﺳﺪ ﰲ ﻧﻈﺮ ﺍﻟﺸﺎﺭﻉ ﻣﻌﺪﻭﻡ‪ ,‬ﻭﺍﳌﻌﺪﻭﻡ ﺷﺮﻋﺎ ﻛﺎﳌﻌﺪﻭﻡ ﺣﺴﺎ ﻣﻦ ﺣﻴﺚ ﺍﻵﺛﺎﺭ‪،‬‬
‫ﻭﻣﺜﺎﻟﻪ ﺍﻟﺰﻭﺍﺝ ﺑﺈﺣﺪﻯ ﺍﶈﺮﻣﺎﺕ ﻓﻴﺠﺐ ﻓﺴﺨﻪ‪ ,‬ﻭﻻ ﻣﻬﺮ ﳍﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﻟﻮ ﻛﺎﻥ ﻣﺴﻤﻰ‪ ,‬ﺃﻣﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻓﻴﺠﺐ‬
‫ﺍﳌﺴﻤﻰ‪.‬‬
‫ﻱ‪:‬‬
‫ﻣﻮﺟﺒﺎﺕ ﺍﻟﺼﺪﺍﻕ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬ ‫‪-2‬‬
‫ﻗﺼﺮ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﺗﺴﺘﺤﻖ ﻓﻴﻬﺎ ﺍﻟﺰﻭﺟﺔ ﺍﳌﻬﺮ ﻛﺎﻣﻼ ﻋﻠﻰ ﺣﺎﻟﺘﲔ ﳘﺎ ﺍﻟﺪﺧﻮﻝ ﻭﻭﻓﺎﺓ ﺍﻟﺰﻭﺝ‬
‫ﺑﻴﻨﻤﺎ ﺃﻭﺟﺐ ﻧﺼﻒ ﺍﳌﻬﺮ ﰲ ﺣﺎﻟﺔ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪ ,‬ﻭﻫﺬﺍ ﰲ ﻧﺺ ﺍﳌﺎﺩﺓ )‪" :(16‬ﺗﺴﺘﺤﻖ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺼﺪﺍﻕ ﻛﺎﻣﻼ‬
‫ﺑﺎﻟﺪﺧﻮﻝ ﺃﻭ ﺑﻮﻓﺎﺓ ﺍﻟﺰﻭﺝ ﻭﺗﺴﺘﺤﻘﻪ ﻧﺼﻔﻪ ﻋﻨﺪ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ"‪ ،‬ﻛﻤﺎ ﻋﺎﰿ ﲨﻴﻊ ﺣﺎﻻﺕ ﻋﺪﻡ ﲢﺪﻳﺪ ﺍﻟﺼﺪﺍﻕ –‬

‫‪ -58‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.137‬‬

‫‪ (59‬ﺍﳌﺘﻌﺔ ﻫﻲ ﻣﺎ ﳝﻨﺢ ﻟﻠﻤﻄﻠﻘﺔ ﻣﻦ ﻛﺴﻮﺓ ﺃﻭ ﻣﺎﻝ ﻣﻦ ﺍﳌﻄﻠﻖ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ ﺃﻭ ﺑﺪﻻ ﻋﻨﻪ ﻛﻤﺎ ﰲ ﺣﺎﻝ ﺍﻟﺘﻔﻮﻳﺾ ﻭﺗﺴﺘﺤﺐ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ ﰲ‬
‫ﺣﺎﻝ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺩﻭﻥ ﺗﺴﻤﻴﺔ‪ ،‬ﻛﻤﺎ ﺗﺴﺤﺐ ﰲ ﺣﺎﻝ ﺍﻟﻄﻼﻕ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻭﺩﻟﻴﻞ ﺍﳌﺘﻌﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﻧﻜﺤﺘﻢ‬
‫ﺍﳌﺆﻣﻨﺎﺕ ﰒ ﻃﻠﻘﺘﻤﻮﻫﻦ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﲤﺴّﻮﻫﻦ ﻓﻤﺎﻟﻜﻢ ﻋﻠﻴﻬﻦ ﻣﻦ ﻋﺪﺓ ﺗﻌﺘﺪﻭﻬﻧﺎ ﻓﻤﺘﻌﻮﻫﻦ" ﻭﻗﻮﻟﻪ ‪" :‬ﻻ ﺟﻨﺎﺡ ﻋﻠﻴﻜﻢ ﺇﻥ ﻃﻠﻘﺘﻢ ﺍﻟﻨﺴﺎﺀ ﻣﺎ ﱂ‬
‫ﲤﺴﻮﻫﻦ ﺃﻭ ﺗﻔﺮﺿﻮﺍ ﳍﻦ ﻓﺮﻳﻀﺔ ﻭﻣﺘﻌﻮﻫﻦ ﻋﻠﻰ ﺍﳌﻮﺳﻊ ﻗﺪﺭﻩ ﻭﻋﻠﻰ ﺍﳌﻘﺘﺮ ﻗﺪﺭﻩ ﻣﺘﺎﻋﺎ ﺑﺎﳌﻌﺮﻭﻑ ﺣﻘﺎ ﻋﻠﻰ ﺍﶈﺴﻨﲔ"‪.‬‬
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‫ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ ﺑﺰﻭﺍﺝ ﺍﻟﺘﻔﻮﻳﺾ‪ -‬ﺑﺒﻴﺎﻥ ﺍﺳﺘﺤﻘﺎﻕ ﺍﳌﺮﺃﺓ ﻟﺼﺪﺍﻕ ﺍﳌﺜﻞ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺍﳌﺎﺩﺓ )‪ (2/15‬ﺣﻴﺚ ﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ "ﰲ‬
‫ﺣﺎﻟﺔ ﻋﺪﻡ ﲢﺪﻳﺪ ﻗﻴﻤﺔ ﺍﻟﺼﺪﺍﻕ ﺗﺴﺘﺤﻖ ﺍﻟﺰﻭﺟﺔ ﺻﺪﺍﻕ ﺍﳌﺜﻞ"‬
‫ﻭﺍﳌﻼﺣﻆ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ‪-‬ﺃﻥ ﺍﳌﺸﺮﻉ ﺳﻜﺖ ﻋﻦ ﺣﺎﻝ ﻭﻓﺎﺓ ﺍﻟﺰﻭﺟﺔ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﻭﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﺳﺘﺤﻘﺎﻕ ﻭﺭﺛﺘﻬﺎ‬
‫ﻟﻠﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﻬﺮ ﺇﻋﻤﺎﻻ ﻟﻘﺎﻋﺪﺓ ﺍﻻﻛﺘﻔﺎﺀ ﰲ ﻣﻮﺿﻊ ﺍﻻﺳﺘﻔﺼﺎﻝ ﻳﺪﻝ ﻋﻠﻰ ﺍﳊﺼﺮ‪.‬‬
‫ﺏ‪ -‬ﻗﺮﺭ ﺍﳌﺸﺮﻉ ﰲ ﺍﳌﺎﺩﺓ )‪ (33‬ﰲ ﺣﺎﻟﺔ ﻓﺴﺦ ﺍﻟﺰﻭﺍﺝ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﺄﻧﻪ ﻻ ﺻﺪﺍﻕ ﻓﻴﻪ‪ ,‬ﺑﻴﻨﻤﺎ ﺃﻭﺟﺐ ﺻﺪﺍﻕ‬
‫ﺍﳌﺜﻞ ﰲ ﺣﺎﻝ ﺇﻣﻀﺎﺋﻪ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻻﺧﺘﻼﻝ ﺃﺣﺪ ﺷﺮﻭﻃﻪ‪ ,‬ﻭﱂ ﻳﻮﺿﺢ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺍﻟﺼﺪﺍﻕ ﺇﺫﺍ ﻛﺎﻥ ﳑﺎ ﳛﻜﻢ ﺑﻔﺴﺨﻪ‬
‫ﻗﺒﻞ ﻭﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﳑﺎ ﺫﻛﺮﻩ ﰲ ﺍﳌﺎﺩﺓ)‪" (34‬ﻛﻞ ﺯﻭﺍﺝ ﺑﺈﺣﺪﻯ ﺍﶈﺮﻣﺎﺕ ﻳﻔﺴﺦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﺑﻌﺪﻩ ﻭﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺛﺒﻮﺕ‬
‫ﺍﻟﻨﺴﺐ ﻭﻭﺟﻮﺏ ﺍﻻﺳﺘﱪﺍﺀ"‪ ،‬ﻭﻗﻴﺎﺱ ﺍﻷﻭﱃ ﻳﻘﺘﻀﻲ ﻭﺟﻮﺏ ﻣﻬﺮ ﺍﳌﺜﻞ ﰲ ﺍﳊﺎﻟﺘﲔ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺣﺎﻝ ﺯﻭﺍﺝ ﺍﻟﺘﻔﻮﻳﺾ‬
‫ﺃﻭ ﺍﳌﺴﻤﻰ ﰲ ﺣﺎﻝ ﺍﻟﺘﺴﻤﻴﺔ ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﺗﺄﺟﻴﻞ ﺍﳌﻬﺮ‪.‬‬
‫ﺗﺄﺟﻴﻞ ﺍﳌﻬﺮ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ‪ :‬ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺟﻮﺍﺯ ﺗﻌﺠﻴﻞ ﺍﳌﻬﺮ ﻛﻠﻪ ﺃﻭ ﺗﺄﺟﻴﻠﻪ ﺑﻌﻀﻪ‬ ‫‪-1‬‬
‫ﺃﻭ ﻛﻠﻪ‪ ,‬ﻭﺇﺫﺍ ﻋﲔ ﻭﱂ ﻳﺘﻔﻖ ﻓﻴﻪ ﻋﻠﻰ ﻭﻗﺖ ﻣﻌﲔ ﻟﻠﺪﻓﻊ ﺭﻭﻋﻴﺖ ﺃﻋﺮﺍﻑ ﺍﻟﻨﺎﺱ ﻭﺍﺷﺘﺮﻁ ﺍﳌﺎﻟﻜﻴﺔ ﳉﻮﺍﺯ ﺍﻟﺘﺄﺟﻴﻞ ﺷﺮﻃﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺟﻞ ﻣﻌﻠﻮﻣﺎ‪ ,‬ﻭﺇﻻ ﻓﺴﺪ ﺍﻟﻌﻘﺪ ﻭﻓﺴﺦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪ ,‬ﻭﺟﺐ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻣﻬﺮ ﺍﳌﺜﻞ ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ -‬ﺃﻻ ﻳﻜﻮﻥ ﺃﺟﻼ ﺑﻌﻴﺪﺍ ﻛﺨﻤﺴﲔ ﺳﻨﺔ ﻓﺄﻛﺜﺮ ﻷﻧﻪ ﻣﻈﻨﺔ ﺇﺳﻘﺎﻁ ﺍﻟﺼﺪﺍﻕ ﻭﻫﺬﺍ ﻣﻔﺴﺪ ﻟﻠﺰﻭﺍﺝ ‪.‬‬
‫ﺗﺄﺟﻴﻞ ﺍﳌﻬﺮ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ‪ :‬ﻧﺺ ﺍﳌﺸ ّﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﺍﳌﺎﺩﺓ )‪ (15‬ﻋﻠﻰ ﺟﻮﺍﺯ‬ ‫‪-2‬‬
‫ﺍﻟﺘﻌﺠﻴﻞ ﺃﻭ ﺍﻟﺘﺄﺟﻴﻞ ﰲ ﺍﻟﺼﺪﺍﻕ "ﳛﺪﺩ ﺍﻟﺼﺪﺍﻕ ﰲ ﺍﻟﻌﻘﺪ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻌﺠﻼ ﺃﻭ ﻣﺆﺟﻼ" ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﻠﺘﺰﻡ ﲟﺎ‬
‫ﺍﺷﺘﺮﻃﻪ ﺍﳌﺎﻟﻜﻴﺔ ﺑﻞ ﺃﺧﺬ ﺑﺮﺃﻱ ﺍﳉﻤﻬﻮﺭ‪.‬‬
‫ﺧﺎﻣﺴﺎ‪ :‬ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﺍﻟﺼﺪﺍﻕ‪.‬‬
‫ﻗﺪ ﻳﻘﻊ ﻟﺒﺲ ﰲ ﻓﻬﻢ ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ ﻹﺭﺍﺩﺓ ﺍﻷﺧﺮ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺼﺪﺍﻕ‪ ,‬ﻓﻴﻘﻊ ﻧﺰﺍﻉ ﺣﻮﻟﻪ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﺳﻮﺍﺀ ﻗﺒﻞ‬
‫ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﺑﻌﺪﻩ ﻭﻟﻴﺲ ﻷﺣﺪﳘﺎ ﺑﻴﻨﺔ‪.‬‬
‫ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﺍﻟﺼﺪﺍﻕ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ :‬ﻭﻓﻴﻪ ﺣﺎﻻﺕ ﺃﳘﻬﺎ‪:‬‬ ‫‪-1‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﻣﻘﺪﺍﺭ ﺍﻟﺼﺪﺍﻕ ﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﺈﻥ ﺣﻠﻔﺎ ﻛﻼﳘﺎ ﻓﺴﺦ ﺍﻟﻌﻘﺪ‪ ,‬ﻭﺇﻥ ﺣﻠﻒ ﺃﺣﺪﳘﺎ‬
‫ﻭﻧﻜﻞ ﺍﻷﺧﺮ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﳊﺎﻟﻒ‪ ,‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﻗﺒﺾ ﺍﻟﺼﺪﺍﻕ ﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺰﻭﺟﺔ‪ ,‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪﻩ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ‬
‫ﺍﻟﺰﻭﺝ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﻭﻗﺖ ﺍﻟﻘﺒﺾ‪ ,‬ﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﺎﻟﻘﻮﻝ ﻗﻮﻝ ﺍﻟﺰﻭﺝ ﻷﻧﻪ ﺍﻟﻐﺎﺭﻡ ﺃﻣﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‬
‫ﻓﺎﺧﺘﻠﻒ ﺍﻟﺮﺃﻱ ﻓﻴﻪ‪.‬‬

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‫ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﺍﻟﺼﺪﺍﻕ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪ :‬ﺑﻴّﻦ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﺍﻟﺼﺪﺍﻕ‬ ‫‪-2‬‬
‫ﲟﺨﺘﻠﻒ ﺣﺎﻻﺗﻪ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺣﺎﻟﺘﲔ ﺃﺳﺎﺳﻴﺘﲔ ﳘﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﺑﻌﺪﻩ‪ ,‬ﻓﻨﺺ ﰲ ﺍﳌﺎﺩﺓ )‪" (17‬ﰲ ﺣﺎﻟﺔ ﺍﻟﱰﺍﻉ ﰲ‬
‫ﺍﻟﺼﺪﺍﻕ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﺃﻭ ﻭﺭﺛﺘﻬﻤﺎ ﻭﻟﻴﺲ ﻷﺣﺪﳘﺎ ﺑﻴﻨﺔ ﻭﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﺎﻟﻘﻮﻝ ﻟﻠﺰﻭﺟﺔ ﺃﻭ ﻭﺭﺛﺘﻬﺎ ﻣﻊ ﺍﻟﻴﻤﲔ‪ ,‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﺒﻨﺎﺀ ﻓﺎﻟﻘﻮﻝ ﻟﻠﺰﻭﺝ ﺃﻭ ﻭﺭﺛﺘﻪ ﻣﻊ ﺍﻟﻴﻤﲔ"‪ ،‬ﻓﺎﳌﺸﺮﻉ ﻗﺪ ﲤﺎﺷﻰ ﻣﻊ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﰲ ﺃﻏﻠﺐ ﻣﺎ ﺍﲡﻪ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺑﻔﺮﺿﻪ ﻣﻬﺮ ﺍﳌﺜﻞ ﺣﺎﻝ ﻋﺪﻡ ﲢﺪﻳﺪ ﺍﻟﺼﺪﺍﻕ ﰲ ﺍﳌﺎﺩﺓ )‪ (15‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻗﺪ‬

‫ﺃﻛﹼﺪ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺰّﻭﺍﺝ ﻻ ﻳُﻔﺴﺦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺠﻤﻟﺮّﺩ ﻋﺪﻡ ﺫﻛﺮ ﺍﻟﺼﺪﺍﻕ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧّﻪ ﻗﻀﻰ ﺑﺬﻟﻚ ﺣﺎﻝ ﺍﻧﻌﺪﺍﻡ ﺃﺣﺪ‬

‫ﺷﺮﻭﻁ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻭﻓﻖ ﻣﺎ ﺗﻨﺺ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ )‪ (33‬ﻣﻨﻪ‪.‬‬

‫ﻭﻗﺪ ﻓﺼﻠﺖ ﻏﺮﻓﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﻗﺮﺍﺭﻫﺎ ﺍﳌﺆﺭﺥ ﰲ ‪ 1998-11-17‬ﰲ ﻣﻠﻒ ﺭﻗﻢ ‪ 210422‬ﺃﻥ‬
‫ﻋﺪﻡ ﲢﺪﻳﺪ ﺍﻟﺼﺪﺍﻕ ﻻ ﻳﺒﻄﻞ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻷﻧﻪ ﻋﻨﺪ ﺍﻟﱰﺍﻉ ﻳﻘﻀﻰ ﻟﻠﺰﻭﺟﺔ ﺑﺼﺪﺍﻕ ﺍﳌﺜﻞ‪.‬‬
‫ﻓُﻴﻔﻬﻢ ﳑﺎ ﺗﻘﺪﻡ ﺃﻥ ﺍﳊﺎﻝ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﹼﱵ ﻳُﻔﺴﺦ ﻓﻴﻬﺎ ﺍﻟﻌﻘﺪ ﺑﺴﺒﺐ ﺍﻟﺼﺪﺍﻕ ﻫﻲ ﺣﺎﻟﺔ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺇﺳﻘﺎﻃﻪ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺜﺒﺖ ﺑﻌﺪﻩ ﺑﺼﺪﺍﻕ ﺍﳌﺜﻞ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮّﺍﺑﻊ‪ :‬ﺍﻟﻮﱄ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪.‬‬

‫ﺃﻭّﻻ‪ :‬ﺍﻟﻮﻻﻳﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫ﺍﻟﻮﻻﻳﺔ ﰲ ﺍﻟﻠﻐﺔ ﻫﻲ ﺍﻟﻨﺼﺮﺓ ﻭ ﺍﻟﺘﺄﻳﻴﺪ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻫﻲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻧﺎﻓﺬﺍ ﺩﻭﻥ‬

‫ﺗﻮﻗﻒ ﻋﻠﻰ ﺇﺟﺎﺯﺓ ﺃﺣﺪ‪ ،‬ﻭُﻳﻌﺮﻑ ﺍﻟﻮﱄ ﺑﺄﻧﻪ‪" :‬ﻣﻦ ﻳﺘﻮﱃ ﻋﻦ ﺍﳌﺮﺃﺓ ﺇﺑﺮﺍﻡ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ"‪.‬‬

‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺛﺒﻮﺕ ﺍﻟﻮﻻﻳﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﻗﻮﻟﲔ ﺃﺳﺎﺳﻴﲔ‪:‬‬

‫• ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻔﺎﺩﻩ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺘﻮﱃ‬

‫ﻋﻘﺪ ﺯﻭﺍﺝ ﻧﻔﺴﻬﺎ ﺃﻭ ﻏﲑﻫﺎ ﻷﺩﻟﺔ ﺃﳘﻬﺎ‪:‬‬

‫‪-‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪":‬ﻭﺍﻧﻜﺤﻮﺍ ﺍﻷﻳﺎﻣﻰ ﻣﻨﻜﻢ" ﻭﻗﻮﻟﻪ‪" :‬ﻭﻻ ﺗُﻨﻜﺤﻮﺍ ﺍﳌﺸﺮﻛﲔ ﺣﱴ ﻳﺆﻣﻨﻮﺍ" ﻓﺎﳋﻄﺎﺏ ﰲ ﺍﻟﻨﺼﲔ ﻣﻮﺟﻪ‬

‫ﺇﱃ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻜﺎﻥ ﺩﻟﻴﻼ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﻭﺍﺝ ﺇﻟﻴﻬﻢ ﻻ ﻟﻠﻨﺴﺎﺀ ‪.‬‬

‫‪-‬ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪" :‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ"‪ ,60‬ﻓﻔﻴﻪ ﻧﻔﻲ ﻟﻠﺤﻘﻴﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻭﺍﺝ ﰲ ﺣﺎﻟﺔ ﻋﺪﻡ ﺍﻟﻮﱄ‪.‬‬

‫‪ -60‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ‬

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‫‪ -‬ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﺃﳝﺎ ﺍﻣﺮﺃﺓ ﻧﻜﺤﺖ ﺑﻐﲑ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ﻓﻨﻜﺎﺣﻬﺎ ﺑﺎﻃﻞ ﻓﻨﻜﺎﺣﻬﺎ‬

‫ﺑﺎﻃﻞ"‪.61‬‬

‫‪-‬ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻻ ﺗﺰﻭﺝ ﺍﳌﺮﺃﺓ ﺍﳌﺮﺃﺓ ﻭﻻ ﺗﺰﻭﺝ ﺍﳌﺮﺃﺓ ﻧﻔﺴﻬﺎ ﻓﺎﻥ ﺍﻟﺰﺍﻧﻴﺔ ﻫﻲ ﺍﻟﱵ ﺗﺰﻭﺝ ﻧﻔﺴﻬﺎ"‬

‫‪.62‬‬

‫• ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﺃﰉ ﺣﻨﻴﻔﺔ ﻭﺃﰊ ﻳﻮﺳﻒ ﻭﺯﻓﺮ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﻭﻣﻔﺎﺩﻩ ﺃﻧﻪ ﳚﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﺒﺎﻟﻐﺔ ﺃﻥ‬

‫ﺴﻜﻮﺍ ﻬﺑﺎ‪:‬‬
‫ﺗﺒﺎﺷﺮ ﻋﻘﺪ ﺯﻭﺍﺟﻬﺎ ﺑﻨﻔﺴﻬﺎ ﻭﻳﺴﺘﺤﺐ ﻣﺒﺎﺷﺮﺗﻪ ﻣﻦ ﻃﺮﻑ ﺍﻟﻮﱄ‪ ،‬ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﲤ ّ‬

‫‪ -‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﻓﻼ ﲢﻞ ﻟﻪ ﻣﻦ ﺑﻌﺪ ﺣﱴ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﲑﻩ" ﻓﻘﺪ ﻧﺴﺒﺖ ﺍﻵﻳﺔ ﺍﻟﺘﺰﻭﻳﺞ ﻟﻠﻤﺮﺃﺓ‪.‬‬

‫‪ -‬ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :-‬ﺍﻷﱘ ﺃﺣﻖ ﺑﻨﻔﺴﻬﺎ ﻣﻦ ﻭﻟﻴﻬﺎ" ﻓﺄﺣﻘﻴﺔ ﺍﻷﱘ ﺗﻌﲏ ﳑﺎ ﺗﻌﻨﻴﻪ ﺃﻥ ﻟﻠﻤﺮﺃﺓ ﻣﺒﺎﺷﺮﺓ‬

‫ﻋﻘﺪﻫﺎ ﺑﻨﻔﺴﻬﺎ‪.‬‬

‫ﻭﺍﳌﻼﺣﻆ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻟﻴﺲ ﻓﻴﻬﺎ ﻟﻠﺤﻨﻔﻴّﺔ ﻣﺘﻤﺴّﻚ‪ ،‬ﻓﺄﻣّﺎ ﺍﻵﻳﺔ ﻓﺈﻧّﻬﺎ ﺇﻧّﻤﺎ ﻭﺻﻔﺖ ﺍﳊﺎﻝ ﺣﺘّﻰ ﻳﺘﺒﻴّﻦ ﻣﱴ ﳚﻮﺯ‬

‫ﻟﻠﻤﻄﻠﹼﻘﺔ ﺛﻼﺛﺎ ﺃﻥ ﺗﻌﻮﺩ ﳌﻄﻠﹼﻘﻬﺎ‪ ،‬ﻭﱂ ﻳﻘﺼﺪ ﻧﺴﺒﺔ ﺍﻟﺘﺰﻭﻳﺞ ﻟﻠﻤﺮﺃﺓ ﻛﻤﺎ ﻳﺘﺒﺎﺩﺭ ﻣﻦ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﺃﻣّﺎ ﺍﳊﺪﻳﺚ ﻓﺈﻧّﻪ ﻗﺪ ﺳﺒﻖ ﺑﻴﺎﻥ‬

‫ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺭﺿﺎ ﺍﻟﺒﻜﺮ ﻭﺍﻟﺜﻴّﺐ‪ ،‬ﻓﺄﺣﻘﻴّﺔ ﺍﻷﻳّﻢ ﰲ ﺍﳊﺪﻳﺚ ﺇﻧّﻤﺎ ﰲ ﺍﻟﺮﺿﺎ ﻻ ﰲ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﺷﻄﺮ‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻳﺒﻴّﻦ ﺷﻄﺮﻩ ﺍﻷﻭّﻝ‪.‬‬

‫ﻭﻳﻌﺘﱪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﲣﻠﻒ ﺭﻛﻦ ﺍﻟﻮﱄ ﺳﺒﺒﺎ ﻟﺒﻄﻼﻥ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺃﻣﺎ ﺍﻷﺣﻨﺎﻑ ﻓﺎﻟﻌﻘﺪ ﻋﻨﺪﻫﻢ ﺻﺤﻴﺢ ﻷﻥ‬
‫ﺍﻟﻮﱄ ﻻ ﻳﻌﺪ ﺭﻛﻨﺎ ﻭﻻ ﺣﱴ ﺷﺮﻃﺎ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻮﻝ ﻣﺪﻯ ﺗﺪﺧﻞ ﺍﻟﻮﱄ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺿﺎ ﻋﻠﻰ ﺛﻼﺛﺔ ﺍﲡﺎﻫﺎﺕ‪ ،‬ﺣﻴﺚ ﻳﺮﻯ ﺍﻷﺣﻨﺎﻑ ﺃﻥ‬
‫ﻟﻠﻮﱄ ﺍﳊﻖ ﰲ ﺇﺟﺒﺎﺭ ﺍﻟﺼﻐﲑﺓ )ﺍﻟﻘﺎﺻﺮ( ﻭﻟﻮ ﻛﺎﻧﺖ ﺛﻴﺒﺎ‪ ،‬ﺃﻣﺎ ﺍﳌﺎﻟﻜﻴﺔ ﻓﲑﻭﻥ ﺃﻥ ﻟﻠﻮﱄ ﺍﳊﻖ ﰲ ﺇﺟﺒﺎﺭ ﺍﻟﺒﻜﺮ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ‬
‫ﺭﺍﺷﺪﺓ ﺃﻡ ﻗﺎﺻﺮﺓ‪ ،‬ﻭﳝﻠﻚ ﻛﺬﻟﻚ ﺣﻖ ﺇﺟﺒﺎﺭ ﺍﻟﺼﻐﲑﺓ ﺑﻜﺮﺍ ﻛﺎﻧﺖ ﺃﻭ ﺛﻴﺒﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﲑﻭﻥ ﺃﻥ ﻟﻠﻮﱄ ﺍﳊﻖ ﰲ ﺇﺟﺒﺎﺭ‬
‫ﺍﻟﺒﻜﺮ ﻭﻟﻮ ﻛﺎﻧﺖ ﺑﺎﻟﻐﺔ‪ ،‬ﻭﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﻓﻼ ﳛﻖ ﻟﻠﻮﱄ ﺇﺟﺒﺎﺭﻫﻦ‪.‬‬

‫‪) -61‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ(‬

‫‪ -62‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‬

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‫ﻭﻟﻠﻤﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ﺍﺧﺘﻼﻓﺎﺕ ﻃﻔﻴﻔﺔ ﰲ ﺗﺮﺗﻴﺐ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺳﺘﻘﺘﺼﺮ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻓﻬﻮ ﻳﺮﺗﺐ ﺍﻷﻭﻟﻴﺎﺀ ﻋﻠﻰ‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ‪:‬‬

‫• ﺍﻷﻗﺎﺭﺏ‪ :‬ﺍﻻﺑﻦ ‪ -‬ﺍﻷﺏ ‪ -‬ﺍﻷﺥ ﺍﻟﺸﻘﻴﻖ ﺃﻭ ﺍﻷﺥ ﻷﺏ ‪ -‬ﺍﺑﻦ ﺍﻷﺥ ﺷﻘﻴﻘﺎ ﺃﻭ ﻷﺏ – ﺍﳉﺪ )ﺃﺏ ﺍﻷﺏ(‪-‬‬

‫ﺍﻟﻌﻢ ﺷﻘﻴﻘﺎ ﺃﻭ ﻷﺏ ‪-‬ﺍﺑﻦ ﺍﻟﻌﻢ ﺷﻘﻴﻘﺎ ﺃﻭ ﻷﺏ‪.‬‬

‫• ﺍﻟﻜﺎﻓﻞ ﻟﻠﻴﺘﻴﻤﺔ )ﺇﻥ ﺍﺳﺘﻤﺮﺕ ﻛﻔﺎﻟﺘﻪ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ(‪.‬‬

‫• ﺍﻟﻘﺎﺿﻲ‪.‬‬

‫• ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ) ﺍﻟﻮﻻﻳﺔ ﺍﻟﻌﺎﻣﺔ(‪.‬‬

‫ﻭ ﺗﻜﻮﻥ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻌﺎﻣﺔ ﰲ ﺣﺎﻝ ﺍﻧﻌﺪﺍﻡ ﺍﻟﻮﻻﻳﺔ ﺍﳋﺎﺻﺔ ‪.63‬‬

‫ﻭﰲ ﻛﻞ ﺍﳊﺎﻻﺕ ﻓﺎﻥ ﺍﻟﺘﺮﺗﻴﺐ ﻟﻴﺲ ﺷﺮﻃﺎ ﲝﻴﺚ ﻟﻮ ﺗﻮﱃ ﺯﻭﺍﺝ ﺍﳌﺮﺃﺓ ﺍﻷﺑﻌﺪ)ﰲ ﻏﲑ ﺣﺎﻟﺔ ﺍﻷﺏ( ﻣﻊ ﻭﺟﻮﺩ‬

‫ﺍﻷﻗﺮﺏ ﻫﺎ ﻭﻟﻴﻬﺎ ﻭﻛﻮﻥ ﺍﻟﺰﻭﺝ ﻛﻔﺆﺍ ﳍﺎ ﻭﻛﻮﻥ ﺍﳌﻬﺮ ﻣﻬﺮ ﻣﺜﻠﻬﺎ(‪ .‬ﺟﺎﺯ ﺍﻟﻌﻘﺪ ﻭ ﻛﺎﻥ ﺻﺤﻴﺤﺎ‪.‬‬

‫ﻭﺍﺷﺘﺮﻁ ﺍﳌﺎﻟﻜﻴﺔ ﻟﺘﻮﱄ ﺍﻟﻘﺎﺿﻲ ﻭﻻﻳﺔ ﺍﻟﺰﻭﺍﺝ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺮﺃﺓ ﺻﺤﻴﺤﺔ ﺑﺎﻟﻐﺔ ﻏﲑ ﻣﻮﱃ ﻋﻠﻴﻬﺎ ﺃﻭ ﻋﻀﻞ‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﻮﻻﻳﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪.‬‬

‫ﻳﺘﻮﺿﺢ ﻣﻨﻬﺞ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻋﻨﺼﺮ ﺍﻟﻮﱄ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﻣﻦ ﺣﻴﺚ ﻃﺒﻴﻌﺔ ﻋﻨﺼﺮ ﺍﻟﻮﱄ‪.‬‬ ‫‪-1‬‬
‫ﺍﻋﺘﱪ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﺍﳌﺎﺩﺓ )‪ (9‬ﻣﻜﺮ ﻣﻦ ﺍﻷﻣﺮ ‪ 02-05‬ﺍﻟﻮﱄ ﺷﺮﻃﺎ ﻣﻦ ﺷﺮﻭﻁ ﻋﺪ ﺍﻟﺰﻭﺍﺝ ﻟﻴﺲ ﺭﻛﻨﺎ‬
‫ﻷﻧﻪ ﻗﺼﺮ ﺍﻷﺭﻛﺎﻥ ﻋﻠﻰ ﺭﻛﻦ ﻭﺍﺣﺪ ﻓﻘﻂ ﻭﻫﻮ ﺍﻟﺮﺿﺎ )ﺍﳌﺎﺩﺓ ‪01) .(9‬ﻧﻘﻄﺔ(‬
‫ﻭﻫﻮ ﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻗﺪ ﺧﺎﻟﻒ ﺭﺃﻱ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺬﻳﻦ ﻳﻌﺘﱪﻭﻥ ﺍﻟﻮﱄ ﺭﻛﻨﺎ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻟﻘﻮﻟﻪ –ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" : -‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ"‪ ،‬ﻛﻤﺎ ﺧﺎﻟﻒ ﺭﺃﻱ ﺍﻷﺣﻨﺎﻑ ﺍﻟﺬﻳﻦ ﱂ ﻳﻌﺘﱪﻭﻩ ﻻ ﺭﻛﻨﺎ ﻭﻻ ﺷﺮﻃﺎ‪.‬‬
‫ﻣﻦ ﺣﻴﺚ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻌﻘﺪ‪.‬‬ ‫‪-2‬‬
‫ﻣﻴﺰ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺑﲔ ﺍﳌﺮﺃﺓ ﺍﻟﺮﺍﺷﺪﺓ ﻭﺍﻟﻘﺎﺻﺮ‪ ،‬ﺣﻴﺚ ﻗﺼﺮ ﺩﻭﺭ ﺍﻟﻮﱄ ﻋﻠﻰ ﺣﻀﻮﺭ ﳎﻠﺲ ﺍﻟﻌﻘﺪ‪ ،‬ﺑﻴﻨﻤﺎ‬
‫ﺗﺒﺎﺷﺮ ﻫﻲ ﺍﻟﻌﻘﺪ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺼﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ‪ 1/11‬ﺑﻘﻮﳍﺎ‪" :‬ﺗﻌﻘﺪ ﺍﳌﺮﺃﺓ ﺍﻟﺮﺍﺷﺪﺓ ﺯﻭﺍﺟﻬﺎ ﲝﻀﻮﺭ ﻭﻟﻴﻬﺎ"‪ ،‬ﺃﻣﺎ‬

‫‪ -63‬ﻳﻘﺪّﻡ ﺍﳊﻨﺎﺑﻠﺔ ﺍﳉ ّﺪ ﻋﻠﻰ ﺍﻹﺑﻦ‪.‬‬

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‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻘﺎﺻﺮ ﻓﺈﻥ ﺍﻟﻮﱄ ﻫﻮ ﺍﻟﺬﻱ ﻳﺒﺎﺷﺮ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺼﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ‪ 2/11‬ﺑﻘﻮﳍﺎ "‪...‬ﻳﺘﻮﱃ ﺯﻭﺍﺝ ﺍﻟﻘﺼﺮ‬
‫ﺃﻭﻟﻴﺎﺅﻫﻢ"‬
‫ﻣﻦ ﺣﻴﺚ ﲢﺪﻳﺪ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺗﺮﺗﻴﺒﻬﻢ‪.‬‬ ‫‪-3‬‬
‫ﳝﻴﺰ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺑﲔ ﺍﳌﺮﺃﺓ ﺍﻟﺮﺍﺷﺪﺓ ﻭﺍﻟﻘﺎﺻﺮ‪ ،‬ﻓﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺍﺷﺪﺓ ﻟﻴﺲ ﻫﻨﺎﻙ ﲢﺪﻳﺪ ﻭﻻ ﺗﺮﺗﻴﺐ ﻟﻸﻭﻟﻴﺎﺀ‪،‬‬
‫ﻭﻫﻮ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﳌﺎﺩﺓ ‪ 1/11‬ﺍﻟﱵ ﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ "ﺗﻌﻘﺪ ﺍﳌﺮﺃﺓ ﺍﻟﺮﺍﺷﺪﺓ ﺯﻭﺍﺟﻬﺎ ﲝﻀﻮﺭ ﻭﻟﻴﻬﺎ ﻭﻫﻮ ﺃﺑﻮﻫﺎ ﺃﻭ ﺃﺣﺪ ﺃﻗﺎﺭﻬﺑﺎ‬
‫ﺃﻭ ﺃﻱ ﺷﺨﺺ ﺁﺧﺮ ﲣﺘﺎﺭﻩ"‪ ،‬ﻭﻣﻦ ﰒ ﻓﻠﻬﺎ ﺃﻥ ﲣﺘﺎﺭ ﻣﻦ ﺗﺸﺎﺀ ﻟﻴﻜﻮﻥ ﻭﻟﻴﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺎﺻﺮ ﻓﻘﺪ ﺣﺪﺩ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﻫﻢ‬
‫ﺍﻷﺏ ﰒ ﺃﺣﺪ ﺍﻷﻗﺎﺭﺏ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﻭﱄ ﻣﻦ ﻻ ﻭﱄ ﻟﻪ‪ ،‬ﻭﻫﻢ ﻣﺮﺗﺒﻮﻥ ﻭﻓﻖ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﳌﺎﺩﺓ ‪ 2/11‬ﺍﻟﱵ ﺗﻨﺺ ﻋﻠﻰ‬
‫ﺃﻧﻪ "‪...‬ﻳﺘﻮﱃ ﺯﻭﺍﺝ ﺍﻟﻘﺼﺮ ﺃﻭﻟﻴﺎﺅﻫﻢ ﻭﻫﻢ ﺍﻷﺏ ﻓﺄﺣﺪ ﺍﻷﻗﺎﺭﺏ ﺍﻷﻭﻟﲔ ﻭﺍﻟﻘﺎﺿﻲ ﻭﱄ ﻣﻦ ﻻ ﻭﱄ ﻟﻪ"‬
‫ﻣﻦ ﺣﻴﺚ ﻋﻼﻗﺔ ﺍﻟﻮﱄ ﺑﺮﻛﻦ ﺍﻟﺮﺿﺎ‪.‬‬ ‫‪-4‬‬
‫ﻟﻴﺲ ﻟﻮﱄ ﺍﳌﺮﺃﺓ ﺍﻟﺮﺍﺷﺪﺓ ﺩﺧﻞ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺿﺎ‪ ،‬ﻷﻥ ﺍﻟﺰﻭﺍﺝ ﻋﻘﺪ ﺭﺿﺎﺋﻲ )ﺍﳌﺎﺩﺗﺎﻥ ‪ (9 ،4‬ﻭﻷﻬﻧﺎ ﺗﺒﺎﺷﺮ ﺍﻟﻌﻘﺪ‬
‫ﺑﻨﻔﺴﻬﺎ )ﺍﳌﺎﺩﺓ‪ ،(1/11‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻘﺎﺻﺮ ﻓﺈﻥ ﺍﻟﻮﱄ ﻻ ﳝﻠﻚ ﺇﺟﺒﺎﺭﻫﺎ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺣﻴﺚ ﺗﺸﺘﺮﻁ ﺍﳌﺎﺩﺓ ‪ 13‬ﻣﻮﺍﻓﻘﺘﻬﺎ‬
‫ﻹﺑﺮﺍﻡ ﺍﻟﻮﱄ ﻋﻘﺪ ﺯﻭﺍﺟﻬﺎ‪ ،‬ﺣﻴﺚ ﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ "ﻻ ﳚﻮﺯ ﻟﻠﻮﱄ ﺃﺑﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑﻩ ﺃﻥ ﳚﱪ ﺍﻟﻘﺎﺻﺮﺓ ﺍﻟﱵ ﻫﻲ ﰲ ﻭﻻﻳﺘﻪ ﻋﻠﻰ‬
‫ﺍﻟﺰﻭﺍﺝ ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﺑﺪﻭﻥ ﻣﻮﺍﻓﻘﺘﻬﺎ"‪ .‬ﻭﲟﺎ ﺃﻥ ﺍﻟﻘﺎﻧﻮﻥ ﻗﺪ ﺍﺷﺘﺮﻁ ﺗﺮﺧﻴﺼﺎ ﻗﻀﺎﺋﻴﺎ ﻟﺰﻭﺍﺝ ﺍﻟﻘﺼﺮ )ﺍﳌﺎﺩﺓ‪ (7‬ﻓﻼ‬
‫ﺩﺧﻞ ﻟﻠﻮﱄ ﻛﺬﻟﻚ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺿﺎ ﻣﱴ ﺣﺼﻠﺖ ﻋﻠﻰ ﺍﻟﺘﺮﺧﻴﺺ‪.‬‬
‫ﻣﻦ ﺣﻴﺚ ﺃﺛﺮ ﲣﻠﻒ ﻋﻨﺼﺮ ﺍﻟﻮﱄ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻌﻘﺪ‪.‬‬ ‫‪-5‬‬
‫ﻣﻴﺰ ﺍﻟﻘﺎﻧﻮﻥ ﺑﲔ ﺣﺎﻟﺘﲔ‪ ،‬ﺣﻴﺚ ﻧﺼﺖ ﺍﳌﺎﺩﺓ ‪ 2/33‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻠﻰ ﺃﻧﻪ "ﺇﺫﺍ ﰎ ﺍﻟﺰﻭﺍﺝ ﺑﺪﻭﻥ‬
‫ﺷﺎﻫﺪﻳﻦ ﺃﻭ ﺻﺪﺍﻕ ﺃﻭ ﻭﱄ ﰲ ﺣﺎﻟﺔ ﻭﺟﻮﺑﻪ ﻳﻔﺴﺦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﻻ ﺻﺪﺍﻕ ﻓﻴﻪ ﻭﻳﺜﺒﺖ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﺼﺪﺍﻕ ﺍﳌﺜﻞ"‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ :‬ﺷﺮﻁ ﺍﻹﺷﻬﺎﺩ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬

‫ﺗﺸﺮﻳﻊ ﺍﻹﺷﻬﺎﺩ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻛﺎﻥ ﻟﻐﺎﻳﺔ ﺇﺛﺒﺎﺗﻪ ﻋﻨﺪ ﺍﻟﺘﺠﺎﺣﺪ ﻭﻛﺬﺍ ﻹﻋﻼﻥ ﺍﻟﺰّﻭﺍﺝ ﲤﻴﻴﺰﺍ ﻟﻪ ﻋﻦ ﺍﻟﻌﻼﻗﺎﺕ ﻏﲑ‬

‫ﺍﳌﺸﺮﻭﻋﺔ‪.‬‬

‫ﺃ ّﻭﻻ‪ :‬ﺣﻜﻢ ﺍﻹﺷﻬﺎﺩ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪.‬‬

‫‪ .1‬ﺣﻜﻢ ﺍﻹﺷﻬﺎﺩ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ‪:‬‬

‫ﺍﺗّﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺸّﻬﺎﺩﺓ ﰲ ﺍﻟﺰّﻭﺍﺝ ﹼﰒ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﻘﺪ ﻋﻠﻰ ﺍﻟﻨّﺤﻮ ﺍﻟﺘّﺎﱄ‪:‬‬

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‫ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺫﻫﺒﻮﺍ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﺸّﻬﺎﺩﺓ ﺷﺮﻁ ﻟﺼﺤّﺔ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪ ،‬ﻓﺘﻠﺰﻡ ﺣﲔ ﺇﺟﺮﺍﺀ ﺍﻟﻌﻘﺪ ﻟﻴﺴﻤﻊ ﺍﻟﺸّﻬﻮﺩ ﺍﻹﳚﺎﺏ‬

‫ﻭﺍﻟﻘﺒﻮﻝ ﻋﻨﺪ ﺻﺪﻭﺭﳘﺎ ﻣﻦ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ‪ ،‬ﻓﺈﻥ ﹼﰎ ﺍﻟﻌﻘﺪ ﺑﺪﻭﻥ ﺍﻟﺸّﻬﺎﺩﺓ ﻭﻗﻊ ﻓﺎﺳﺪﺍ ﻳﺪﻟﻴﻞ ﻗﻮﻟﻪ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪" :-‬ﻻ‬

‫ﻧﻜﺎﺡ ﺇ ﹼﻻ ﺑﻮﱄ ﻭﺷﺎﻫﺪﻱ ﻋﺪﻝ"‪.‬‬

‫ﺃﻣّﺎ ﺍﳌﺎﻟﻜﻴّﺔ ﻓﻘﺪ ﺭﺃﻭﺍ ﺃ ﹼﻥ ﺍﻟﺸّﻬﺎﺩﺓ ﺷﺮﻁ ﻟﻨﻔﺎﺫ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻋﻨﺪ ﺇﺑﺮﺍﻡ ﺍﻟﻌﻘﺪ ﺃﻡ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﻭﻗﺒﻞ‬

‫ﺐ ﻛﻮﻬﻧﺎ ﻋﻨﺪ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺸﻬﺪ ﰲ ﺍﻟﻌﻘﺪ ﻭﻻ ﻗﺒﻞ ﺍﻟﺪّﺧﻮﻝ ﹸﻓﺴﺦ ﺑﻄﻠﻘﺔ‪ ،‬ﻛﻤﺎ ﻳُﻔﺴﺦ ﺯﻭﺍﺝ ﺍﻟﺴ ّﺮ‬
‫ﺍﻟﺪّﺧﻮﻝ‪ ،‬ﻭﻳُﺴﺘﺤ ّ‬

‫ﺑﻄﻠﻘﺔ ﺑﺎﺋﻨﺔ ﺇﻥ ﺩﺧﻞ ﺍﻟﺰّﻭﺟﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﹼﺬﻱ ﻳﻮﺻﻲ ﺍﻟﺰّﻭﺝ ﻓﻴﻪ ﺍﻟﺸّﻬﻮﺩ ﻋﻠﻰ ﻛﺘﻤﻪ ﻋﻦ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﻋﻦ ﲨﺎﻋﺔ ﻭﻟﻮ ﺃﻫﻞ‬

‫ﻣﱰﻝ‪.‬‬

‫ﻱ‪:‬‬
‫‪ .2‬ﺣﻜﻢ ﺍﻹﺷﻬﺎﺩ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬

‫ﻱ ﺍﻟﺸّﻬﺎﺩﺓ ﺷﺮﻃﺎ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻌﻘﺪ ﰲ ﺍﳌﺎﺩّﺓ )‪ (09‬ﻣﻜﺮّﺭ ﺗﻐﻠﻴﺒﺎ ﻟﺮﺃﻱ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻋﺘﱪ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬

‫ﺍﻻﺧﺘﻴﺎﺭ ﺃﻓﻀﻞ ﻣﻦ ﺣﻴﺚ ﺇﺛﺒﺎﺕ ﺍﻟﻌﻘﺪ ﻭﻣﺎ ﹼﰎ ﻓﻴﻪ ﻣﻦ ﺍﺗّﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻟﺸّﺮﻭﻁ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ ﺃﻭ ﻭﻓﺎﺓ ﺃﺣﺪﳘﺎ‬

‫ﺣﻔﻈﺎ ﻟﻠﺤﻘﻮﻕ ﺍﻟﹼﱵ ﻻ ﺗﺘﻌﻠﹼﻖ ﺑﺪﺧﻮﻝ‪ ،‬ﻭﻣﻦ ﺍﻟﻨّﺎﺣﻴﺔ ﺍﻟﻌﻤﻠﻴّﺔ ﻓﺈ ﹼﻥ ﺍﳌﻮﺛﹼﻖ ﺃﻭ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﻻ ﻳﺴﺠﻞ ﺍﻟﻌﻘﺪ ﺇ ﹼﻻ‬

‫ﻱ "ﻳﺘ ّﻢ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﺃﻣﺎﻡ ﺍﳌﻮﺛﹼﻖ ﺃﻭ ﺃﻣﺎﻡ ﻣﻮﻇﹼﻒ ﻣﺆﻫّﻞ‬

‫ﺺ ﺍﳌﺎﺩّﺓ )‪ (18‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﲝﻀﻮﺭ ﺷﺎﻫﺪﻳﻦ ﻟﻨ ّ‬

‫ﻗﺎﻧﻮﻧﺎ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﳌﺎﺩّﺓ )‪ (9‬ﻣﻜﺮّﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ"‬

‫ﺇ ﹼﻻ ﺃ ﹼﻥ ﺍﳌﺸﺮّﻉ ﻋﺎﺩ ﻓﺤ ّﺪ ﻣﻦ ﺃﺛﺮ ﲣﻠﹼﻒ ﺍﻹﺷﻬﺎﺩ ﰲ ﺍﳌﺎﺩّﺓ )‪ (33‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱّ‪ ،‬ﻓﻘﺪ ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ‬

‫)‪ (2/33‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻠﻰ ﺃﻧﻪ "ﺇﺫﺍ ﰎ ﺍﻟﺰﻭﺍﺝ ﺑﺪﻭﻥ ﺷﺎﻫﺪﻳﻦ ﺃﻭ ﺻﺪﺍﻕ ﺃﻭ ﻭﱄ ﰲ ﺣﺎﻟﺔ ﻭﺟﻮﺑﻪ ﻳﻔﺴﺦ‬

‫ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﻻ ﺻﺪﺍﻕ ﻓﻴﻪ ﻭﻳﺜﺒﺖ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺑﺼﺪﺍﻕ ﺍﳌﺜﻞ"‪.‬‬

‫ﻭﻫﻮ ﻬﺑﺬﺍ ﺧﺎﻟﻒ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ﺍﹼﻟّﺬﻳﻦ ﺍﻋﺘﻤﺪ ﻗﻮﳍﻢ ﰲ ﺍﺷﺘﺮﺍﻃﻪ ﰲ ﺍﻟﻌﻘﺪ ﻷﻧّﻬﻢ ﻳﺒﻄﻠﻮﻧﻪ ﺩﻭﻧﻪ‪ ،‬ﻭﺧﺎﻟﻒ ﺭﺃﻱ‬

‫ﺍﳌﺎﻟﻜﻴّﺔ ﺍﻟﹼﺬﻳﻦ ﳛﻜﻤﻮﻥ ﺑﺎﻟﻔﺮﻗﺔ ﺑﻄﻠﻘﺔ ﺑﺎﺋﻨﺔ ﺇﺫﺍ ﹼﰎ ﺍﻟﺪّﺧﻮﻝ ﺩﻭﻥ ﺇﺷﻬﺎﺩ‪.‬‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﺷﺮﻭﻁ ﺍﻟﺸّﻬﻮﺩ‪.‬‬

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 ‫‪ .1‬ﺷﺮﻭﻁ ﺍﻟﺸّﻬﻮﺩ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ‪:‬‬

‫‪ 9‬ﺍﻟﻌﻘﻞ ﻭﺍﻟﺒﻠﻮﻍ‪.‬‬

‫‪ 9‬ﺍﻟﺘﻌﺪّﺩ‪.‬‬

‫‪ 9‬ﺍﻟﺬﹼﻛﻮﺭﺓ‪ .‬ﻭﻫﻮ ﺷﺮﻁ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻏﲑ ﺍﳊﻨﻔﻴّﺔ ﻷﻧّﻬﻢ ﻻ ﳚﻴﺰﻭﻥ ﺷﻬﺎﺩﻬﺗﺎ ﰲ ﺍﳊﺪﻭﺩ ﻭﺍﻟﺰّﻭﺍﺝ ﻭﺍﻟﻄﹼﻼﻕ‪.‬‬

‫ﱄ ﻭﺷﺎﻫﺪﻱ ﻋﺪﻝ"‪،‬‬
‫ﱯ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪" :-‬ﻻ ﻧﻜﺎﺡ ﺇ ﹼﻻ ﺑﻮ ﹼ‬
‫‪ 9‬ﺍﻟﻌﺪﺍﻟﺔ‪ .‬ﺷﺮﻁ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﳊﺪﻳﺚ ﺍﻟﻨ ّ‬

‫ﻭﻗﺎﻝ ﺍﳊﻨﻔﻴّﺔ ﻳﺼ ّﺢ ﺍﻟﻌﻘﺪ ﺑﺸﻬﺎﺩﺓ ﻏﲑ ﺍﻟﻌﺪﻭﻝ‪.‬‬

‫‪ 9‬ﺍﻹﺳﻼﻡ‪ :‬ﺷﺮﻁ ﻣﺘّﻔﻖ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﺰّﻭﺟﺎﻥ ﻣﺴﻠﻤﲔ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﳊﻨﻔﻴّﺔ ﺷﻬﺎﺩﺓ ﺍﻟﺬﻣﻴﲔ ﺇﻥ ﺗﺰﻭّﺝ ﺍﳌﺴﻠﻢ ﻣﻦ‬

‫ﺫﻣﻴّﺔ‪ ،‬ﻭﻛﺬﺍ ﺷﻬﺎﺩﺓ ﺍﻟﺬﻣﻴﲔ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪.‬‬

‫‪ 9‬ﺍﻟﺒﺼﺮ‪ :‬ﺷﺮﻁ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﰲ ﺍﻷﺻﺢّ‪ ،‬ﻭﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ ﺇﻥ ﻣﻴّﺰ ﺍﻷﻋﻤﻰ ﺻﻮﺕ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ﺻﺤّﺖ ﺷﻬﺎﺩﺗﻪ‪.‬‬

‫ﻱ‪:‬‬
‫‪ .2‬ﺷﺮﻭﻁ ﺍﻟﺸّﻬﻮﺩ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬

‫ﻱ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﰲ ﻣﺴﺄﻟﺔ ﺍﻹﺷﻬﺎﺩ ﺇﱃ ﺃﻛﺜﺮ ﳑّﺎ ﺫﻛﺮﻩ ﰲ ﺍﳌﺎﺩﺗﲔ )‪ (09‬ﻣﻜﺮّﺭ‬

‫ﱂ ﻳﺘﻌﺮّﺽ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬

‫ﻭ)‪ ،(33‬ﻭﳝﻜﻦ ﺇﲨﺎﳍﺎ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫‪ 9‬ﺍﻷﻫﻠﻴّﺔ‪ :‬ﻭﺫﻟﻚ ﺑﺎﺟﺘﻤﺎﻉ ﻋﻨﺼﺮﻱ ﺍﻟﺴ ّﻦ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﻗﺪ ﺑﻴّﻦ ﺍﻷﻣﺮ ‪ 20-70‬ﺍﳌﺘﻀﻤّﻦ ﻗﺎﻧﻮﻥ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﰲ‬

‫ﺺ ﻋﻠﻰ ﺃﻧّﻪ "ﳚﺐ ﻋﻠﻰ ﺍﻟﺸّﻬﻮﺩ ﺍﳌﺬﻛﻮﺭﻳﻦ ﰲ‬

‫ﺍﳌﺎﺩّﺓ ‪ 33‬ﻣﻨﻪ ﺃ ﹼﻥ ﺳ ّﻦ ﺍﻟﺸّﺎﻫﺪ ﳚﺐ ﺃﻥ ﻻ ﻳﻘ ﹼﻞ ﻋﻦ ‪ 21‬ﺳﻨﺔ‪ ،‬ﺣﻴﺚ ﺗﻨ ّ‬

‫ﺷﻬﺎﺩﺍﺕ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺑﺎﻟﻐﲔ ‪ 21‬ﺳﻨﺔ ﻋﻠﻰ ﺍﻷﻗﻞ ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ﺃﻭ ﻏﲑﻫﻢ"‪.‬‬

‫‪ 9‬ﺍﻟﺘﻌﺪّﺩ‪ :‬ﻭﻫﻮ ﻣﺎ ﺫﻛﺮﺗﻪ ﺍﳌﺎﺩّﺓ )‪ (9‬ﻣﻜﺮّﺭ ﺑﻠﻔﻆ "ﺷﺎﻫﺪﺍﻥ"‪.‬‬

‫‪ 9‬ﺍﻟﺬﹼﻛﻮﺭﺓ‪ :‬ﻭﻫﻮ ﺷﺮﻁ ﻗﺮّﺭﺗﻪ ﻏﺮﻓﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴّﺔ ﰲ ﻗﺮﺍﺭﻫﺎ ﺍﳌﺆﺭّﺥ ﰲ ‪ 1986-12-15‬ﰲ ﻣﻠﻒ ﺭﻗﻢ‬

‫ﺺ ﻋﻠﻰ ﺃﻧّﻪ "ﳚﺐ ﻋﻠﻰ ﺍﻟﺸّﻬﻮﺩ‬

‫ﺺ ﺍﳌﺎﺩّﺓ )‪ (33‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺍﻟﹼﱵ ﺗﻨ ّ‬
‫‪ ،43889‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﺫﻟﻚ ﻻ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﻧ ّ‬

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‫ﺍﳌﺬﻛﻮﺭﻳﻦ ﰲ ﺷﻬﺎﺩﺍﺕ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺑﺎﻟﻐﲔ ‪ 21‬ﺳﻨﺔ ﻋﻠﻰ ﺍﻷﻗﻞ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ﺃﻭ ﻏﲑﻫﻢ ﺩﻭﻥ ﻣﻴﺰ‬

‫ﺺ ﺍﳉﻨﺲ ﻭﳜﺘﺎﺭﻭﻥ ﻣﻦ ﻗﺒﻞ ﺍﻷﺷﺨﺎﺹ ﺍﳌﻌﻨﻴﲔ"‪.‬‬

‫ﻓﻴﻤﺎ ﳜ ّ‬

‫ﻱ ﻟﺒﺎﻗﻲ ﺍﻟﺸّﺮﻭﻁ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲّ‪ ،‬ﻓﻘﺪ ﺃﻏﻔﻞ ﺍﳊﺪﻳﺚ ﻋﻦ ﺷﺮﻁ ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﻭﱂ ﻳﺘﻌﺮّﺽ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬

‫ﺺ ﺍﳌﺎﺩّﺓ‬
‫ﰲ ﺍﻟﺸّﻬﻮﺩ ﻭﻟﻌ ﹼﻞ ﺫﻟﻚ ﺑﺴﺒﺐ ﺍﺷﺘﺮﺍﻃﻪ ﺍﻟﺘﺴﺠﻴﻞ ﰲ ﺍﳌﺎﺩﺓ )‪ ،(22‬ﺃﻣﺎ ﺷﺮﻁ ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﻭﺍﺟﺐ ﲟﻘﺘﻀﻰ ﻧ ّ‬

‫ﺺ ﻋﻠﻴﻪ ﻧﺼﻮﺹ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧّﻪ‬

‫)‪ (22‬ﺍﻟﹼﱵ ﲢﻴﻞ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﺍﻟﺸّﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ ﻓﻴﻤﺎ ﱂ ﺗﻨ ّ‬

‫ﺷﺮﻁ ﻣﺘّﻔﻖ ﻋﻠﻴﻪ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺷﺮﻁ ﺍﻧﻌﺪﺍﻡ ﺍﳌﻮﺍﻧﻊ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬

‫ﻳﻌﺒّﺮ ﻋﻦ ﺍﳌﻮﺍﻧﻊ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ ﺑﺼﻮﺭ ﺍﻟﺘّﺤﺮﱘ‪ ،‬ﻭﳝﻴّﺰ ﻧﻮﻋﺎﻥ ﻣﻦ ﺍﻟﻨّﺴﺎﺀ ﺍﶈﺮّﻣﺎﺕ‪.‬‬
‫ﺃ‪ /‬ﳏﺮّﻣﺎﺕ ﻣﺆﺑّﺪﺍﺕ ﺏ‪ /‬ﳏﺮّﻣﺎﺕ ﻣﺆﻗﹼﺘﺎﺕ‪.64‬‬
‫ﻭﻳﻘﺼﺪ ﺑﺎﻟﺘّﺤﺮﱘ ﺍﳌﺆﺑّﺪ ﻫﻮ ﺍﳌﺮﺗﺒﻂ ﲟﺎﻧﻊ ﺩﺍﺋﻢ ﻻ ﻳﺰﻭﻝ )ﻛﺎﻟﻘﺮﺍﺑﺔ(‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻘﺼﺪ ﺑﺎﻟﺘّﺤﺮﱘ ﺍﳌﺆﻗﹼﺖ ﻫﻮ ﺍﳌﺮﺗﺒﻂ ﲟﺎﻧﻊ‬
‫ﳑﻜﻦ ﺍﻟﺰّﻭﺍﻝ )ﻛﺎﻹﺣﺼﺎﻥ‪ :‬ﻛﻮﻥ ﺍﳌﺮﺃﺓ ﺯﻭﺟﺔ ﻟﻠﻐﲑ(‪.‬‬
‫ﻱ "ﺍﶈﺮّﻣﺎﺕ" ﻷﻧّﻪ ﻳﻮﺣﻲ‬ ‫ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺍﳌﺸﺮّﻉ ﺍﻟﺘّﻌﺒﲑ ﻋﻦ ﺍﻟﺘّﺤﺮﱘ ﺑﻌﺒﺎﺭﺓ ﺍﳌﻮﺍﻧﻊ‪ ،‬ﻭﻫﺬﺍ ﺃﺻﻮﺏ ﻣﻦ ﺍﻟﺘّﻌﺒﲑ ﺍﻟﺘّﻘﻠﻴﺪ ّ‬
‫ﺑﺄ ﹼﻥ ﺍﻟﺘّﺤﺮﱘ ﻣﺮﺗﺒﻂ ﺑﺎﳌﺮﺃﺓ ﻓﻘﻂ‪ ،‬ﺑﻴﻨﻤﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻭﺻﻔﺎ ﻣﺸﺘﺮﻛﺎ ﰲ ﺍﻟﺰّﻭﺟﲔ ﻛﺎﻟﺘّﺤﺮﱘ ﺑﺎﻟﻘﺮﺍﺑﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺘﻌﻠﹼﻘﺎ‬
‫ﺑﺎﻟﺮّﺟﻞ ﻭﺣﺪﻩ ﻛﻜﻮﻧﻪ ﻣﺘﺰﻭّﺟﺎ ﻣﻦ ﺃﺭﺑﻌﺔ ﻧﺴﻮﺓ‪ ،‬ﻭﺇﻧّﻤﺎ ﺟﺮﻯ ﻫﺬﺍ ﺍﻟﺘّﻌﺒﲑ "ﺍﶈﺮّﻣﺎﺕ" ﻷ ﹼﻥ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮّﺟﻞ ﻃﺎﻟﺒﺎ‬
‫ﻓﻴُﺮﺍﻋﻲ ﻫﻮ ﻣﻦ ﲢﺮﻡ ﻋﻠﻴﻪ ﻭﻣﻦ ﻻ ﲢﺮﻡ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪّﻡ ﺳﻴﺘ ّﻢ ﻋﺮﺽ ﻫﺬﻩ ﺍﳌﻮﺍﻧﻊ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺃﻭّﻻ‪ :‬ﺍﳌﻮﺍﻧﻊ ﺍﳌﺆﺑّﺪﺓ‪.‬‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪(24‬‬
‫ﻭﻫﻲ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﺍﻟﺮّﺿﺎﻉ‪ ،‬ﺍﳌﺼﺎﻫﺮﺓ‪) .‬ﻧ ّ‬
‫ﺃ‪ -‬ﻣﺎﻧﻊ ﺍﻟﻘﺮﺍﺑﺔ‪ :‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺁﻳﺔ ﺍﶈﺮّﻣﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨّﺴﺎﺀ(‪ ،65‬ﻭﺃﻋﺎﺩﺕ ﺫﻛﺮﻫ ّﻦ ﺍﳌﺎﺩﺓ )‪ (25‬ﻣﻦ ﻗﺎﻧﻮﻥ‬
‫ﻱ‪.‬‬
‫ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻟﺘّﺤﺮﱘ ﻫﻮ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻛﻴﺎﻥ ﺍﻷﺳﺮﺓ ﻭﻗﻄﻊ ﺍﻷﻃﻤﺎﻉ ﺑﺎﻟﺘّﺤﺮﱘ‪ ،‬ﻭﻣﻨﻊ ﻗﻄﻊ ﺍﻟﺮّﺣﻢ ﺑﺴﺒﺐ ﻣﺎ ﳛﺪﺙ‬
‫ﻋﺎﺩﺓ ﺑﲔ ﺍﻟﺰّﻭﺟﲔ ﻣﻦ ﺍﻟﻨّﺰﺍﻉ‪.‬‬

‫‪ 64‬ﺍﻟﺘّﻌﺒﲑ ﺑﺎﻟﺘّﺤﺮﱘ ﺍﳌﺆﻗﹼﺖ ﻏﲑ ﺩﻗﻴﻖ ﻷﻧّﻪ ﻳﻮﻫﻢ ﺑﺄﻧّﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻤﺮّ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﻮ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻤ ّﺮ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻗﻴﺎﻡ ﺍﳌﺎﻧﻊ‪.‬‬
‫‪ 65‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﺣﺮّﻣﺖ ﻋﻠﻴﻜﻢ ﺃﻣّﻬﺎﺗﻜﻢ ﻭﺑﻨﺎﺗﻜﻢ ﻭﺃﺧﻮﺍﺗﻜﻢ ﻭﻋﻤّﺎﺗﻜﻢ ﻭﺧﺎﻻﺗﻜﻢ ﻭﺑﻨﺎﺕ ﺍﻷﺥ ﻭﺑﻨﺎﺕ ﺍﻷﺧﺖ" )ﺁﻳﺔ ‪.(23‬‬
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 ‫ﻣﺎﻧﻊ ﺍﳌﺼﺎﻫﺮﺓ‪ :‬ﻭﳛﺮﻡ ﺑﻪ ﺃﺭﺑﻊ ﻧﺴﺎﺀ‪ ،‬ﻭﺭﺩ ﺫﻛﺮﻫ ّﻦ ﰲ ﺍﳌﺎﺩّﺓ )‪.(26‬‬ ‫ﺏ‪-‬‬
‫‪ -‬ﺃﺻﻮﻝ ﺍﻟﺰّﻭﺟﺔ )ﺃﻡ ﺍﻟﺰّﻭﺟﺔ( ﻟﻶﻳﺔ ﺍﻟﺴّﺎﺑﻘﺔ "ﻭﺃﻣّﻬﺎﺕ ﻧﺴﺎﺋﻜﻢ"‪ ،‬ﻭﲢﺮﻡ ﲟﺠﺮّﺩ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺰّﻭﺟﺔ‪.‬‬
‫‪ -‬ﻓﺮﻭﻉ ﺍﻟﺰّﻭﺟﺔ )ﺑﻨﺖ ﺍﻟﺰّﻭﺟﺔ( ﻟﻶﻳﺔ ﺍﻟﺴّﺎﺑﻘﺔ "ﻭﺭﺑﺎﺋﺒﻜﻢ ﺍﻟﻼﹼﰐ ﰲ ﺣﺠﻮﺭﻛﻢ ﻣﻦ ﻧﺴﺎﺋﻜﻢ ﺍﻟﻼﹼﰐ ﺩﺧﻠﺘﻢ ﻬﺑ ّﻦ‬
‫ﻓﺈﻥ ﱂ ﺗﻜﻮﻧﻮﺍ ﺩﺧﻠﺘﻢ ﻬﺑ ّﻦ ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻴﻜﻢ"‪ ،‬ﻓﺘﺤﺮﻡ ﺑﻨﺖ ﺍﻟﺰّﻭﺟﺔ ﻓﻘﻂ ﻋﻨﺪ ﺍﻟﺪّﺧﻮﻝ ﺑﺎﻷﻡ‪ ،‬ﺃﻣّﺎ ﻟﻮ ﹸﻃﻠﹼﻘﺖ ﻗﺒﻞ ﺍﻟﺪّﺧﻮﻝ‬
‫ﺃﻭ ﺗﻮﻓﹼﻴﺖ ﻓﻴﺠﻮﺯ ﳌﻦ ﻛﺎﻥ ﺯﻭﺟﺎ ﳍﺎ ﺑﺎﻟﻌﻘﺪ ﺃﻥ ﻳﺼﲑ ﺯﻭﺟﺎ ﻟﺒﻨﺘﻬﺎ‪.‬‬
‫ﻭﺍﻟﻘﺎﻋﺪﺓ‪ :‬ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺕ ﳛﺮّﻡ ﺍﻷﻣّﻬﺎﺕ‪ ،‬ﻭﺍﻟﺪّﺧﻮﻝ ﺑﺎﻷﻣّﻬﺎﺕ ﳛﺮّﻡ ﺍﻟﺒﻨﺎﺕ‪.‬‬
‫• ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺃﻣﺮﺍﻥ‪:‬‬
‫ﻼﰐ ﰲ ﺣﺠﻮﺭﻛﻢ" ﻻ ﺃﺛﺮ ﻟﻪ ﰲ ﺍﳊﻜﻢ ﻻﺗّﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻧّﻪ ﺧﺮﺝ ﳐﺮﺝ‬
‫‪ 9‬ﺃﻥ ﺍﻟﻘﻴﺪ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻵﻳﺔ "ﺍﻟ ﹼ‬
‫ﺍﻟﺘّﻐﻠﻴﺐ ﰲ ﺣﺎﻟﺔ ﺍﻟﺮّﺑﻴﺒﺔ ﺣﻴﺚ ﺗﻨﺘﻘﻞ ﻋﺎﺩﺓ ﻣﻊ ﺃﻣّﻬﺎ‪.‬‬
‫‪ 9‬ﻓﺎﺭﻕ ﺍﻟﺸّﺮﻉ ﺑﲔ ﺍﳊﺎﻟﺘﲔ ﻷ ﹼﻥ ﻋﺎﻃﻔﺔ ﺍﻷﻣﻮﻣﺔ ﻗﻮﻳّﺔ ﺑﺸﻜﻞ ﺗﺘﺤﻤّﻞ ﻣﻌﻪ ﺍﻷ ّﻡ ﺃﻥ ﻳﺘﺰﻭّﺝ ﻣﻦ ﻛﺎﻥ ﻗﺪ ﻋﻘﺪ ﻋﻠﻴﻬﺎ‬
‫ﺑﺎﺑﻨﺘﻬﺎ‪ ،‬ﻭﺍﻟﻌﻜﺲ ﻏﲑ ﺻﺤﻴﺢ‪.‬‬
‫‪ -‬ﺃﺭﺍﻣﻞ ﺃﻭ ﻣﻄﻠﹼﻘﺎﺕ ﺃﺻﻮﻝ ﺍﻟﺰّﻭﺝ ﻭﺇﻥ ﻋﻠﻮﺍ )ﺯﻭﺟﺔ ﺍﻷﺏ(‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻻ ﺗﻨﻜﺤﻮﺍ ﻣﺎ ﻧﻜﺢ ﺁﺑﺎﺅﻛﻢ ﻣﻦ‬
‫ﺍﻟﻨّﺴﺎﺀ ﺇ ﹼﻻ ﻣﺎ ﻗﺪ ﺳﻠﻒ ﺇﻧّﻪ ﻛﺎﻥ ﻓﺎﺣﺸﺔ ﻭﻣﻘﺘﺎ ﻭﺳﺎﺀ ﺳﺒﻴﻼ"‬
‫ﻭﺳﺒﺐ ﺍﻟﺘّﺤﺮﱘ ﺗﻜﺮﱘ ﺍﻷﺻﻮﻝ ﻭﺍﺣﺘﺮﺍﻣﻬﻢ‪ ،‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻷﺳﺮﺓ ﲟﻨﻊ ﺍﻟﺘّﻄﻠﹼﻊ ﺇﱃ ﺯﻭﺟﺔ ﺍﻷﺻﻞ ﰲ ﺣﺎﻟﺔ‬
‫ﺍﻻﺧﺘﻼﻁ ﺍﻟﹼﱵ ﲢﺪﺙ ﻋﺎﺩﺓ ﺑﲔ ﺍﻷﺏ ﻭﺍﺑﻨﻪ‪.‬‬
‫‪ -‬ﺃﺭﺍﻣﻞ ﻭﻣﻄﻠﹼﻘﺎﺕ ﻓﺮﻭﻉ ﺍﻟﺰّﻭﺝ ﻭﺇﻥ ﻧﺰﻟﻮﺍ )ﺯﻭﺟﺔ ﺍﻻﺑﻦ(‪.‬‬
‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺁﻳﺔ ﺍﻟﺘّﺤﺮﱘ‪ ..." :‬ﻭﺣﻼﺋﻞ ﺃﺑﻨﺎﺋﻜﻢ ﺍﻟﹼﺬﻳﻦ ﻣﻦ ﺃﺻﻼﺑﻜﻢ" ﺃﻱ ﺯﻭﺟﺎﺕ ﺃﺑﻨﺎﺋﻜﻢ‪.‬‬
‫• ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺃﻣﺮﺍﻥ‪:‬‬
‫‪ 9‬ﺃ ﹼﻥ ﻏﺎﻳﺔ ﺍﻟﻨّﺺ ﻣﻦ ﺫﻛﺮ ﻗﻴﺪ "ﻣﻦ ﺃﺻﻼﺑﻜﻢ" ﻫﻮ ﺍﻹﻣﻌﺎﻥ ﰲ ﺇﺑﻄﺎﻝ ﺍﻟﺘّﺒﻨّﻲ ﺑﺎﻟﺘّﺬﻛﲑ ﲜﻮﺍﺯ ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺃﺭﺍﻣﻞ‬
‫ﻭﻣﻄﻠﹼﻘﺎﺕ ﺍﻷﺩﻋﻴﺎﺀ )ﺯﻭﺟﺔ ﺍﻻﺑﻦ ﺑﺎﻟﺘّﺒﻨّﻲ(‪.‬‬
‫‪ 9‬ﲢﺮﻡ ﺯﻭﺟﺔ ﺍﻻﺑﻦ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ ﻋﻠﻰ ﺯﻭﺝ ﺍﳌﺮﺿﻊ ﻟﻠﺤﺪﻳﺚ ﺍﳌﺘّﻔﻖ ﻋﻠﻴﻪ "ﳛﺮﻡ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ ﻣﺎ ﳛﺮﻡ ﻣﻦ ﺍﻟﻨّﺴﺐ"‬
‫ﺝ‪-‬ﻣﺎﻧﻊ ﺍﻟﺮّﺿﺎﻉ‪.‬‬
‫ﺩﻟﻴﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪..." :‬ﻭﺃﻣّﻬﺎﺗﻜﻢ ﺍﻟﻼﹼﰐ ﺃﺭﺿﻌﻨﻜﻢ ﻭﺃﺧﻮﺍﺗﻜﻢ ﻣﻦ ﺍﻟﺮّﺿﺎﻋﺔ"‪ ،‬ﻭﻗﻮﻟﻪ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪: -‬‬
‫"ﳛﺮﻡ ﻭﻣﻦ ﺍﻟﺮّﺿﺎﻉ ﻣﺎ ﳛﺮﻡ ﻣﻦ ﺍﻟﻨّﺴﺐ"‪.66‬‬

‫‪ -66‬ﻣﺘّﻔﻖ ﻋﻠﻴﻪ‪.‬‬
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 ‫ﻗﺎﻝ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﳌﹼﺎ ﻛﺎﻥ ﺍﻟﺘّﺤﺮﱘ ﺑﺎﳌﺼﺎﻫﺮﺓ ﻣﻨﺸﺄﻩ ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻓﻴﺤﺮﻡ ﺑﺎﻟﺮّﺿﺎﻉ ﻣﺎ ﳛﺮﻡ ﺑﺎﳌﺼﺎﻫﺮﺓ ﺃﻳﻀﺎ‪.‬‬
‫ﺺ ﺍﳌﺎﺩّﺓ )‪ (27‬ﻣﻦ )ﻕ‪-‬ﺱ‪-‬ﺝ( ﺑﻠﻔﻆ ﺍﳊﺪﻳﺚ ﲤﺎﻣﺎ ﺩﻭﻥ ﺫﻛﺮ ﻟﻠﻤﺤﺮّﻣﺎﺕ ﺑﺎﻟﺮّﺿﺎﻉ‪ ،‬ﳑّﺎ ﻳﺪ ﹼﻝ ﻋﻠﻰ‬
‫ﻭﻗﺪ ﺟﺎﺀ ﻧ ّ‬
‫ﻱ ﺍﻛﺘﻔﻰ ﺑﺎﻟﺘّﺤﺮﱘ ﺑﺎﻟﺮّﺿﺎﻉ ﻣﺎ ﺣﺮّﻡ ﺑﺎﻟﻨّﺴﺐ ﺃﺧﺬﺍ ﺑﺮﺃﻱ ﺑﺎﺗّﺠﺎﻩ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜ ّﻲ ﻭﺍﳊﻨﺒﻠ ّﻲ‪.‬‬
‫ﺃ ﹼﻥ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻓﺘﻜﻮﻥ ﺍﶈﺮّﻣﺎﺕ ﺑﺎﻟﺮّﺿﺎﻉ ﻫ ّﻦ‪:‬‬
‫‪ 9‬ﺍﻷ ّﻡ‪ :‬ﻭﻫﻲ ﺍﻷ ّﻡ ﺍﳌﺮﺿﻌﺔ‪.‬‬
‫‪ 9‬ﺍﻟﺒﻨﺖ‪ :‬ﻭﻫﻲ ﺭﺿﻴﻌﺔ ﺍﻟﺰّﻭﺟﺔ‪.‬‬
‫‪ 9‬ﺍﻷﺧﺖ‪ :‬ﻭﻫﻲ ﺑﻨﺖ ﺍﳌﺮﺿﻌﺔ‪.‬‬
‫‪ 9‬ﺍﻟﻌﻤّﺔ‪ :‬ﺃﺧﺖ ﺯﻭﺝ ﺍﳌﺮﺿﻌﺔ‪.‬‬
‫‪ 9‬ﺍﳋﺎﻟﺔ‪ :‬ﺃﺧﺖ ﺍﳌﺮﺿﻌﺔ‪.‬‬
‫‪ 9‬ﺑﻨﺖ ﺍﻷﺥ‪ :‬ﻭﻫﻲ ﺑﻨﺖ ﺍﺑﻦ ﺍﳌﺮﺿﻌﺔ‪.‬‬
‫‪ 9‬ﺑﻨﺖ ﺍﻷﺧﺖ‪ :‬ﻭﻫﻲ ﺑﻨﺖ ﺑﻨﺖ ﺍﳌﺮﺿﻌﺔ‪.‬‬
‫ﺃﻣّﺎ ﺍﶈﺮّﻣﺎﺕ ﰲ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﻓﻬ ّﻦ‪:‬‬
‫‪ 9‬ﺍﻷ ّﻡ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ‪.‬‬
‫‪ 9‬ﺍﻟﺒﻨﺖ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ )ﺭﺿﻴﻌﺔ ﺍﻟﺰّﻭﺟﺔ( ﻭﻫﺬﺍ ﺣﺎﻝ ﺍﻟﺪّﺧﻮﻝ ﺑﺎﳌﺮﺿﻊ‪.‬‬
‫‪ 9‬ﺍﻷﺧﺖ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ )ﺑﻨﺖ ﺍﳌﺮﺿﻊ(‪.‬‬
‫‪ 9‬ﺍﻟﻌﻤّﺔ ﻣﻦ ﺍﻟﺮﺿﺎﻉ )ﺃﺧﺖ ﺯﻭﺝ ﺍﳌﺮﺿﻊ(‪.‬‬
‫‪ 9‬ﺍﳋﺎﻟﺔ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ )ﺃﺧﺖ ﺍﳌﺮﺿﻊ(‪.‬‬
‫‪ 9‬ﺑﻨﺖ ﺍﻷﺥ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ )ﺑﻨﺖ ﺍﺑﻦ ﺍﳌﺮﺿﻊ(‪.‬‬
‫‪ 9‬ﺑﻨﺖ ﺍﻷﺧﺖ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ )ﺑﻨﺖ ﺑﻨﺖ ﺍﳌﺮﺿﻊ(‪.‬‬
‫‪ 9‬ﺯﻭﺟﺔ ﺍﻷﺏ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ )ﺯﻭﺟﺔ ﺯﻭﺝ ﺍﳌﺮﺿﻌﺔ ﻋﻠﻰ ﺍﻟﺮّﺿﻴﻊ(‪.‬‬
‫‪ 9‬ﺯﻭﺟﺔ ﺍﻻﺑﻦ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ )ﺯﻭﺟﺔ ﺍﻟﺮّﺿﻴﻊ ﻋﻠﻰ ﺯﻭﺝ ﺍﳌﺮﺿﻊ(‪.‬‬
‫‪ 9‬ﺃ ّﻡ ﺍﻟﺰّﻭﺟﺔ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ )ﻣﺮﺿﻌﺔ ﺍﻟﺰّﻭﺟﺔ ﻋﻠﻰ ﺍﻟﺰّﻭﺝ( ﲟﺠﺮّﺩ ﺍﻟﻌﻘﺪ ﻋﻠﻰ ﺍﻟﺒﻨﺖ‪.‬‬

‫ﻭﻳﻌﺘﱪ ﺍﻟﺘّﺤﺮﱘ ﺑﺎﻟﺮّﺿﺎﻉ ﻗﺎﺻﺮﺍ ﻋﻠﻰ ﻣﻦ ﺭﺿﻊ‪ ،‬ﻷﻧّﻪ ﺣﺎﺻﻞ ﺑﺴﺒﺒﻪ ﻓﻼ ﻳﺘﻌﺪّﻯ ﺇﱃ ﻏﲑ ﺍﻟﺮّﺿﻴﻊ‪ ،‬ﻭﻫﻮ ﻣﻘﺘﻀﻰ ﻣﺎ‬
‫ﻱ‪ ،‬ﻭﺑﺎﻟﺘّﺎﱄ ﻓﻼ ﻳﺴﺮﻱ ﺍﻟﺘّﺤﺮﱘ ﺇﱃ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﺍﻟﺮّﺿﻴﻊ ﲞﻼﻑ‬ ‫ﻧﺼّﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ )‪ (28‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻓﺮﻭﻋﻪ ﻓﻴﺴﺮﻱ ﻋﻠﻴﻬﻢ‪.‬‬

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 ‫ﻭُﻳﺸﺘﺮﻁ ﺷﺮﻋﺎ ﻟﻠﺮﺿﺎﻉ ﺣﺘّﻰ ﻳﻜﻮﻥ ﳏﺮّﻣﺎ ﺷﺮﻭﻃﺎ ﻫﻲ )ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜ ّﻲ(‪:‬‬
‫‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮّﺿﺎﻉ ﰲ ﺍﳊﻮﻟﲔ ﻭﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ‪ ،‬ﻟﻘﻮﻟﻪ –ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪" :-‬ﻻ ﺭﺿﺎﻉ ﺇ ﹼﻻ ﻣﺎ ﻛﺎﻥ ﰲ‬
‫ﺍﳊﻮﻟﲔ"‪ ،67‬ﻭﺃﳊﻖ ﺑﻪ ﺍﳌﺎﻟﻜﻴّﺔ ﺍﻟﺸﻬﺮ ﻭﺍﻟﺸّﻬﺮﻳﻦ ﻭﺍﻟﺜﹼﻼﺛﺔ ﺑﻌﺪ ﺍﳊﻮﻟﲔ ﺑﺸﺮﻁ ﺃ ﹼﻻ ﻳﻜﻮﻥ ﻗﺪ ﻓﻄﻢ ﻟﻘﻮﻟﻪ –ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﹼﻢ‪" :-‬ﻻ ﳛﺮﻡ ﻣﻦ ﺍﻟﺮّﺿﺎﻉ ﺇﻻ ﻣﺎ ﻓﺘﻖ ﺍﻷﻣﻌﺎﺀ ﻭﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ"‪.68‬‬
‫ﺐ ﰲ ﺍﻟﻔﻢ( ﺃﻭ ﺍﻟﺴّﻌﻮﻁ )ﻣﻦ ﺍﻷﻧﻒ( ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺼ ّ‬
‫‪ -‬ﺃﻥ ﻳﺼﻞ ﺍﻟﻠﹼﱭ ﺇﱃ ﺍﳉﻮﻑ ﺃﻭ ﺍﳊﻠﻖ ﺑﺎﻟﺮّﺿﺎﻉ ﺃﻭ ﺍﻟﻮﺟﻮﺭ )ﺍﻟ ّ‬
‫ﻗﻄﺮﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫‪ -‬ﺃﻥ ﻻ ﳜﺘﻠﻂ ﺍﻟﻠﹼﱭ ﺑﻐﲑﻩ‪ ،‬ﻓﺈﻥ ﺍﺧﺘﻠﻂ ﻭﻛﺎﻥ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﺃﻭ ﻣﺴﺎﻭ ﳌﺎ ﺧُﻠﻚ ﺑﻪ ﻓﻬﻮ ﳏﺮّﻡ‪ ،‬ﻭﺇ ﹼﻻ ﻓﺎﻷﺭﺟﺢ ﺃﻧّﻪ ﻻ‬
‫ﳛﺮّﻡ‪.‬‬
‫‪ -‬ﺃﻥ ﻳﺜﺒﺖ ﺍﻟﺮّﺿﺎﻉ ﺑﺈﻗﺮﺍﺭ ﻭﺑﻴّﻨﺔ‪.‬‬

‫ﻭﻗﺪ ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ )‪ (29‬ﻋﻠﻰ ﺍﺷﺘﺮﺍﻁ ﻛﻮﻥ ﺍﻟﺮّﺿﺎﻉ ﰲ ﺍﳊﻮﻟﲔ ﺃﻭ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﻠﹼﱭ ﻗﻠﻴﻼ ﺃﻭ ﻛﺜﲑﺍ‪،‬‬
‫ﺺ ﻋﻦ ﺍﺷﺘﺮﻁ ﻛﻮﻥ ﺍﻟﻔﻄﺎﻡ ﰲ ﺍﳊﻮﻟﲔ ﻷﻧّﻪ ﻣﻌﻠﻮﻡ ﺷﺮﻋﺎ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻓﺼﺎﻟﻪ ﰲ ﻋﺎﻣﲔ"‪ ،‬ﻛﻤﺎ ﺍﻗﺘﺼﺮ‬ ‫ﻭﻗﺪ ﺳﻜﺖ ﺍﻟّﻨ ّ‬
‫ﻋﻠﻰ ﺷﺮﻃﲔ ﻓﻘﻂ ﳑّﺎ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃﻧّﻪ ﳛﻴﻞ ﻋﻠﻰ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣ ّﻲ ﰲ ﺗﺒﻴّﻦ ﺷﺮﻭﻁ ﺍﻟﺮّﺿﺎﻉ‪ ،‬ﻭﺇﻧّﻤﺎ ﺫﻛﺮ ﻫﺬﻳﻦ ﺍﻟﺸّﺮﻃﲔ ﻟﻴﺒﻴّﻦ‬
‫ﺍﺧﺘﻴﺎﺭﻩ ﺍﳌﻮﺍﻓﻖ ﻟﻠﺠﻤﻬﻮﺭ ﰲ ﻣﺪّﺓ ﺍﻟﺮّﺿﺎﻉ ﻭﺍﳌﺮﺟّﺢ ﻟﺮﺃﻱ ﺍﳌﺎﻟﻜﻴّﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﻘﺪﺭ ﺍﻟﻠﹼﱭ ﺍﶈﺮّﻡ‪.69‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳌﻮﺍﻧﻊ ﺍﳌﺆﻗﹼﺘﺔ‪.‬‬
‫ﻱ ﻋﻠﻰ ﺍﳌﻮﺍﻧﻊ ﺍﳌﺆﻗﹼﺘﺔ ﻟﻠﺰﻭﺍﺝ ﻫﻲ‪:‬‬
‫ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ )‪ (30‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻣﺎﻧﻊ ﺍﻹﺣﺼﺎﻥ‪.‬‬ ‫‪-1‬‬
‫ﻣﺎﻧﻊ ﺍﻟﻌﺪّﺓ‪.‬‬ ‫‪-2‬‬
‫ﻣﺎﻧﻊ ﺍﻟﻄﹼﻼﻕ ﺛﻼﺛﺎ‪.‬‬ ‫‪-3‬‬
‫ﻣﺎﻧﻊ ﺍﳉﻤﻊ‪.‬‬ ‫‪-4‬‬
‫ﻣﺎﻧﻊ ﺍﻟﻜﻔﺮ‬ ‫‪-5‬‬

‫ﻭﻗﺪ ﺩﻟﹼﺖ ﺍﳌﺎﺩّﺓ )‪ (8‬ﻋﻠﻰ ﻣﺎﻧﻊ ﺁﺧﺮ ﻭﻫﻮ ﻣﺎﻧﻊ ﺍﻟﻌﺪﺩ‪ ،‬ﺇﺫ ﺃﺟﺎﺯﺕ ﺍﻟﺘﻌﺪّﺩ ﰲ ﺣﺪﻭﺩ ﺍﻟﺸّﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ‪ ،‬ﻭﺣ ّﺪ‬
‫ﺍﻟﻌﺪﺩ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ "ﻓﺎﻧﻜﺤﻮﺍ ﻣﺎ ﻃﺎﺏ ﻟﻜﻢ ﻣﻦ ﺍﻟﻨّﺴﺎﺀ ﻣﺜﲎ ﻭﺛﻼﺛﺎ ﻭﺭﺑﺎﻋﺎ"‪.‬‬

‫‪ -67‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ‪.‬‬
‫‪ -68‬ﺭﻭﺍﻩ ﺍﻟﺘّﺮﻣﺬﻱّ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬
‫‪ -69‬ﺯﺍﺩ ﺍﳌﺎﻟﻜﻴّﺔ ﻋﻠﻰ ﺍﻟﺘّﺤﺮﱘ ﺍﳌﺆﺑّﺪ ﺣﺎﻟﺔ ﺍﻟﺰّﻭﺍﺝ ﺑﺎﳌﺮﺃﺓ ﻭﻫﻲ ﰲ ﻋﺪّﻬﺗﺎ‪ ،‬ﺇﺫ ﺗﻨﺘﻘﻞ ﺑﻪ ﻣﻦ ﺍﻟﺘّﺤﺮﱘ ﺍﳌﺆﻗﹼﺖ ﺇﱃ ﺍﻟﺘّﺤﺮﱘ ﺍﳌﺆﺑّﺪ‪ ،‬ﻛﻤﺎ ﺯﺍﺩ ﺍﳉﻤﻬﻮﺭ‬
‫ﺣﺎﻟﺔ ﺍﳌﻼﻋﻨﺔ‪ ،‬ﻭﻫﻲ ﺣﺎﻟﺔ ﻧﻔﻲ ﺍﻟﺰّﻭﺝ ﻧﺴﺐ ﺍﺑﻦ ﺯﻭﺟﺘﻪ ﻭﻫﻲ ﰲ ﻋﺼﻤﺘﻪ‪ ،‬ﻓﺘﺤﺮﻡ ﻣﺆﺑّﺪﺍ‪.‬‬
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 ‫ﻭﲢﺮﻡ ﻬﺑﺎﺗﻪ ﺍﳌﻮﺍﻧﻊ ﻣﺎ ﻳﻠﻲ ﻣﻦ ﺍﻟﻨّﺴﺎﺀ‪:‬‬
‫ﺍﶈﺼﻨﺔ‪ :‬ﻭﻫﻲ ﺯﻭﺟﺔ ﺍﻟﻐﲑ ﻭﻟﻮ ﻛﺎﻥ ﻏﲑ ﻣﺴﻠﻢ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺍﶈﺼﻨﺎﺕ ﻣﻦ ﺍﻟﻨّﺴﺎﺀ ﺇ ﹼﻻ ﻣﺎ ﻣﻠﻜﺖ‬ ‫‪-1‬‬
‫ﺃﳝﺎﻧﻜﻢ"‪.‬‬
‫ﺍﳌﻌﺘﺪّﺓ‪ :‬ﰲ ﺣﺎﻝ ﻋﺪّﻬﺗﺎ ﺳﻮﺍﺀ ﻣﻦ ﻃﻼﻕ ﺃﻭ ﻭﻓﺎﺓ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺭﺟﻌﻴّﺎ ﺃﻡ ﺑﺎﺋﻨﺎ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻻ‬ ‫‪-2‬‬
‫ﺗﻌﺰﻣﻮﺍ ﻋﻘﺪﺓ ﺍﻟﻨّﻜﺎﺡ ﺣﺘّﻰ ﻳﺒﻠﻎ ﺍﻟﻜﺘﺎﺏ ﺃﺟﻠﻪ"‪.‬‬
‫ﺍﳌﻄﻠﹼﻘﺔ ﺛﻼﺛﺎ‪ :‬ﻭﻫﺬﺍ ﻷ ﹼﻥ ﺍﻟﺸّﺮﻳﻌﺔ ﻗﻴّﺪﺕ ﺣ ّﻖ ﺍﻟﺰّﻭﺝ ﰲ ﺛﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﺍﻟﻄﹼﻼﻕ ﻣﺮّﺗﺎﻥ‬ ‫‪-3‬‬
‫ﻓﺈﻣﺴﺎﻙ ﲟﻌﺮﻭﻑ ﺃﻭ ﺗﺴﺮﻳﺢ ﺑﺈﺣﺴﺎﻥ" ﹼﰒ ﻗﺎﻝ‪" :‬ﻓﺈﻥ ﻃﻠﹼﻘﻬﺎ ﻓﻼ ﲢ ﹼﻞ ﻟﻪ ﻣﻦ ﺑﻌﺪ ﺣﺘّﻰ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﲑﻩ" )ﺃﻱ ﻟﻠﻤﺮّﺓ‬
‫ﺍﻟﺜﹼﺎﻟﺜﺔ(‪ ،‬ﻭﺍﺷﺘﺮﻃﺖ ﺍﻟﺸّﺮﻳﻌﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺰّﻭﺍﺝ ﻟﻴﺲ ﻟﻠﺘّﺤﻠﻴﻞ ﻟﻘﻮﻟﻪ –ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪" :-‬ﻟﻌﻦ ﺍﷲ ﺍﶈﻠﹼﻞ ﻭﺍﶈﻠﹼﻞ‬
‫ﻟﻪ"‪ ،70‬ﻓﺈﻥ ﻭﻗﻊ ﺑﻨﻴّﺔ ﺍﻟﺘّﺤﻠﻴﻞ ﱂ ﻳﻌﺘ ّﺪ ﺑﻪ ﰲ ﺇﻋﺎﺩﺓ ﺍﳌﻄﻠﹼﻘﺔ ﺛﻼﺛﺎ ﺇﱃ ﻃﻠﻴﻘﻬﺎ ﺍﻷﻭّﻝ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ‪ :‬ﻓﻼ ﳚﻮﺯ ﻟﻠﺮﺟﻞ ﺍﻟﺰﻭﺍﺝ ﲞﺎﻣﺴﺔ‪ ،‬ﻻﻗﺘﺼﺎﺭ ﺁﻳﺔ ﺇﺑﺎﺣﺔ ﺍﻟﺘّﻌﺪّﺩ ﻋﻠﻰ ﺃﺭﺑﻊ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫‪-4‬‬
‫"ﻓﺎﻧﻜﺤﻮﺍ ﻣﺎ ﻃﺎﺏ ﻟﻜﻢ ﻣﻦ ﺍﻟﻨّﺴﺎﺀ ﻣﺜﲎ ﻭﺛﻼﺛﺎ ﻭﺭﺑﺎﻉ"‪ ،‬ﻭﻟﻘﻮﻟﻪ –ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ -‬ﳌﻦ ﺃﺳﻠﻢ ﻭﻟﻪ ﲦﺎﻥ ﺯﻭﺟﺎﺕ‪:‬‬
‫"ﺍﺧﺘﺮ ﻣﻨﻬ ّﻦ ﺃﺭﺑﻌﺎ"‪.71‬‬
‫ﺃﺧﺖ ﺍﻟﺰّﻭﺟﺔ ﻭﻋﻤّﺘﻬﺎ ﻭﺧﺎﻟﺘﻬﺎ‪ :‬ﻭﻗﺪ ﺩ ﹼﻝ ﻋﻠﻰ ﺍﻷﻭّﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪...":‬ﻭﺃﻥ ﲡﻤﻌﻮﺍ ﺑﲔ ﺍﻷﺧﺘﲔ ﺇ ﹼﻻ ﻣﺎ‬ ‫‪-5‬‬
‫ﱯ –ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪" -‬ﻬﻧﻰ ﺃﻥ ﺗﻨﻜﺢ‬
‫ﻗﺪ ﺳﻠﻒ"‪ ،‬ﻭﺩ ﹼﻝ ﻋﻠﻰ ﺍﻷﺧﲑﺗﲔ ﻣﺎ ﺭُﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃ ﹼﻥ ﺍﻟّﻨ ّ‬
‫ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻋﻤّﺘﻬﺎ ﺃﻭ ﺍﻟﻌﻤّﺔ ﻋﻠﻰ ﺍﺑﻨﺔ ﺃﺧﻴﻬﺎ‪ ،‬ﺃﻭ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺧﺎﻟﺘﻬﺎ‪ ،‬ﺃﻭ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﺑﻨﺔ ﺃﺧﺘﻬﺎ"‪.72‬‬
‫ﺍﳌﺴﻠﻤﺔ ﻋﻠﻰ ﻏﲑ ﺍﳌﺴﻠﻢ‪ :‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﻻ ُﺗﻨﻜﺤﻮﺍ ﺍﳌﺸﺮﻛﲔ ﺣﺘّﻰ ﻳﺆﻣﻨﻮﺍ"‪.‬‬ ‫‪-6‬‬

‫ﻱ ﺭﻏﻢ ﺻﺮﻳﺢ ﺍﻟﻨّﺼﻮﺹ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻻ‬

‫ﻱ ﻋﻦ ﺣﺎﻟﺔ ﺍﳌﺸﺮﻛﺔ ﻏﲑ ﺫﺍﺕ ﺩﻳﻦ ﲰﺎﻭ ّ‬ ‫ﻭﻗﺪ ﺳﻜﺖ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫َﺗﻨﻜﺤﻮﺍ ﺍﳌﺸﺮﻛﺎﺕ ﺣﺘّﻰ ﻳﺆﻣ ّﻦ" ﻭﺭﻏﻢ ﺃﻧّﻬﺎ ﳏ ﹼﻞ ﺍﺗّﻔﺎﻕ‪.‬‬

‫ﺛﺎﻟﺜﺎ‪ :‬ﺣﻜﻢ ﺍﻟﺰّﻭﺍﺝ ﺍﻟﻮﺍﻗﻊ ﺧﻼﻓﺎ ﳍﺬﻩ ﺍﳌﻮﺍﻧﻊ ﻭﺃﺛﺮﻩ‪.‬‬

‫ﻱ ﻋﻠﻰ ﺍﻟﺒﻄﻼﻥ ﺍﳌﻄﻠﻖ ﻟﻜ ﹼﻞ ﺯﻭﺍﺝ ﺑﺎﶈﺮّﻣﺎﺕ "ﻛ ﹼﻞ ﺯﻭﺍﺝ ﺑﺈﺣﺪﻯ‬
‫ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ )‪ (34‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺍﶈﺮّﻣﺎﺕ ﻳﻔﺴﺦ ﻗﺒﻞ ﺍﻟﺪّﺧﻮﻝ ﻭﺑﻌﺪﻩ"‪.‬‬

‫ﻱ ﻭﺻﺤّﺤﻪ‪.‬‬ ‫‪ -70‬ﺭﻭﺍﻩ ﺍﻟﺘّﺮﻣﺬ ّ‬

‫‪ -71‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬
‫ﻱ ﻭﺣﺴّﻨﻪ‪.‬‬
‫‪ -72‬ﺭﻭﺍﻩ ﺍﻟﺘّﺮﻣﺬ ّ‬
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‫ﻭﺑﺎﻟﺘّﺎﱄ ﻓﺈﻧّﻪ ﺣﺘّﻰ ﻟﻮ ﺳﺠّﻞ ﻫﺬﺍ ﺍﻟﺰّﻭﺍﺝ ﻓﺈﻧّﻪ ﻳﻈ ﹼﻞ ﻋﻘﺪﺍ ﺑﺎﻃﻼ ﻻ ﺃﺛﺮ ﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﻮﺛﹼﻖ ﺃﻭ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﰲ‬
‫ﺣﺎﻟﺔ ﺃﻥ ﻃﹸﻠﺐ ﻣﻨﻪ ﺇﺑﺮﺍﻡ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺰّﻭﺍﺝ ﺃﻥ ﻳﺮﻓﺾ ﻭﺃﻥ ﻳُﻌﻠﻢ ﻭﻛﻴﻞ ﺍﳉﻤﻬﻮﺭﻳّﺔ ﺑﺬﻟﻚ ﺣﺎﻻ ﻷ ﹼﻥ ﲢﺮﻳﺮ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻌﻘﺪ‬
‫ﻭﺗﺴﺠﻴﻠﻪ ﻳُﻌﺘﱪ ﳐﺎﻟﻔﺔ ﻟﻠﻨّﻈﺎﻡ ﺍﻟﻌﺎ ّﻡ‪.‬‬
‫ﱯ ﻓﺈ ﹼﻥ ﻣﺼﲑﻩ ﺍﻟﺒﻄﻼﻥ ﻟﺘﻌﻠﹼﻘﻪ ﲝﺎﻟﺔ ﺍﻷﺷﺨﺎﺹ ﳌﺨﺎﻟﻔﺘﻪ ﺍﳌﺎﺩﺗﲔ )‪(10‬‬ ‫ﻭﺣﺘّﻰ ﰲ ﺣﺎﻟﺔ ﺇﺑﺮﺍﻡ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺑﻠﺪ ﺃﺟﻨ ّ‬
‫ﻱ‪.‬‬
‫ﱐ ﺍﳉﺰﺍﺋﺮ ّ‬ ‫ﻭ)‪ (11‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪ ﹼ‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺴّﺎﺑﻊ‪ :‬ﺇﺛﺒﺎﺕ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻭﺗﺴﺠﻴﻠﻪ‪.‬‬

‫ﺍﻟﺘّﻮﺛﻴﻖ ﰲ ﻋﺼﺮﻧﺎ ﻳﻨﺪﺭﺝ ﺿﻤﻦ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ‪ ،‬ﻭﻫﻲ ﻣﺼﺎﱀ ﱂ ﻳﺸﻬﺪ ﳍﺎ ﺍﻟﺸّﺮﻉ ﺑﺎﻻﻋﺘﺒﺎﺭ ﻭﻻ ﺑﺎﻟﻨّﻔﻲ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺍﻋﺘﻤﺎﺩﻫﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻣﺼﻠﺤﺔ ﻋﺎﻣّﺔ ﻟﻠﻤﺠﺘﻤﻊ‪.‬‬
‫ﻭﺫﻟﻚ ﺃ ﹼﻥ ﺍﻟﺸّﺮﻉ ﱂ ﻳﺘﻄﻠﹼﺐ ﰲ ﺇﺑﺮﺍﻡ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﺳﻮﻯ ﺍﺟﺘﻤﺎﻉ ﻋﻨﺎﺻﺮ ﺍﻟﻌﻘﺪ ﺍﻟﻌﺎﺩﻳّﺔ‪ ،‬ﻭﺇﻧّﻤﺎ ﺩﻋﺖ ﺿﺮﻭﺭﺓ‬
‫ﺍﳊﻴﺎﺓ ﻭﺣﻔﻆ ﻣﺼﺎﱀ ﺍﻟﻨّﺎﺱ ﺇﱃ ﺿﺮﻭﺭﺓ ﺗﻮﺛﻴﻖ ﺍﻟﻌﻘﺪ ﳊﻤﺎﻳﺔ ﺍﳊﻘﻮﻕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﹼﱵ ﺗﺜﺒﺖ ﻬﺑﺎ ﺍﻟﻨّﻔﻘﺔ ﻭﺍﻟﻨّﺴﺐ ﺃﻭ ﻧﻔﻲ ﻣﺎ‬
‫ﻳﻨﻘﻄﻊ ﺑﺎﻟﺰّﻭﺟﻴّﺔ‪ ،73‬ﻭﺑﺎﻟﺘّﺎﱄ ﺃﺻﺒﺢ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺸّﻜﻠﻴّﺔ ﺃﻭ ﺍﻟﺮّﲰﻴّﺔ ﺍﻟﹼﱵ ﻻ ﺑ ّﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘّﻮﺛﻴﻖ ﻭﺍﻟﺸّﻬﻮﺩ‬
‫ﻭﺍﻹﻋﻼﻥ ﳊﻤﺎﻳﺔ ﺍﻟﻌﻘﺪ ﻭﺗﺮﺗﻴﺐ ﺁﺛﺎﺭﻩ‪.‬‬
‫ﻱ ﺃ ﹼﻥ ﺍﻟﺰّﻭﺍﺝ ﻳﺜﺒﺖ ﺑﻌﻘﺪ ﻣﺪﱐﹼ‪ ،‬ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺳﻨﺪ ﺗﻮﺛﻴﻘ ّﻲ‬ ‫ﻭﻗﺪ ﻗﺮّﺭﺕ ﺍﳌﺎﺩﺓ )‪ (18‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺺ ﻋﻠﻰ ﺃﻧّﻪ "ﻳﺘ ّﻢ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‬
‫ﺺ ﺑﺘﺤﺮﻳﺮ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪ ،‬ﺇﺫ ﺗﻨ ّ‬ ‫ﻳﻘﻮﻡ ﺑﺘﺤﺮﻳﺮﻩ ﻭﺗﺴﺠﻴﻠﻪ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺃﻭ ﺍﳌﻮﺛﹼﻖ ﺍﳌﺨﺘ ّ‬
‫ﺃﻣﺎﻡ ﺍﳌﻮﺛﹼﻖ ﺃﻭ ﺃﻣﺎﻡ ﻣﻮﻇﹼﻒ ﻣﺆﻫّﻞ ﻗﺎﻧﻮﻧﺎ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﳌﺎﺩّﺗﲔ )‪ (9‬ﻭ)‪ (9‬ﻣﻜﺮّﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ(‪.‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﳌﺸﺮّﻉ ﺍﻟﻔﺮﻧﺴ ّﻲ ﻗﺒﻞ ﺍﻻﺳﺘﻘﻼﻝ ﺇﺩﺧﺎﻝ ﻧﻈﺎﻡ ﺗﺴﺠﻴﻞ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺳﺠ ﹼﻞ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﻟﻴﻜﻮﻥ‬
‫ﺃﺳﺎﺱ ﺇﺛﺒﺎﺕ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰّﻭﺟﻴّﺔ ﻭﺗﺮﺗﻴﺐ ﺁﺛﺎﺭﻫﺎ ﺍﻟﻘﺎﻧﻮﻧﻴّﺔ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘّﻨﺎﻓﺮﻳّﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﳌﺴﺘﻌﻤﺮ ﻭﺍﻟﺸّﻌﺐ ﺃﺑﻘﺖ ﻧﻈﺎﻡ‬
‫ﺍﻟﻔﺎﲢﺔ ﺍﻟﺸّﺮﻋﻴّﺔ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﺍﻷﻋ ّﻢ‪.74‬‬
‫ﻱ ﲟﺮﻭﻧﺔ ﻋﻦ ﻃﺮﻳﻖ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﻹﺷﻌﺎﺭ ﺍﺠﻤﻟﺘﻤﻊ ﺑﺄﳘﹼﻴّﺔ ﺗﺴﺠﻴﻞ‬ ‫ﻭﺑﻌﺪ ﺍﻻﺳﺘﻘﻼﻝ ﺗﺪﺧّﻞ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻭﺇﺛﺒﺎﺗﻪ ﺭﲰﻴّﺎ‪.75‬‬

‫‪ -73‬ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺘﺮﻙ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﺘّﺴﺠﻴﻞ ﺇﻣّﺎ ﻻﻧﻌﺪﺍﻡ ﺍﻷﻫﻠﻴّﺔ ﻟﻠﺰّﻭﺍﺝ‪ ،‬ﺃﻭ ﻟﺘﺤﺼﻴﻞ ﻣﻌﺎﺵ ﻣﻦ ﺯﻭﺝ ﺳﺎﺑﻖ‪ ،‬ﺃﻭ ﺇﺑﻘﺎﺀ ﺣﻀﺎﻧﺔ ﺍﻧﺘﻬﺖ ﺑﺎﻟﺰّﻭﺟﻴّﺔ‬
‫)ﺍﳌﺎﺩﺓ‪ (4/52‬ﺃﻭ ﰲ ﺣﺎﻟﺔ ﺍﻟﺘّﻌﺪّﺩ ﺩﻭﻥ ﺗﺮﺧﻴﺺ ﻗﻀﺎﺋﻲ)ﺍﳌﺎﺩّﺓ ‪.(8‬‬
‫‪ -74‬ﺭﺍﺟﻊ ﻗﺎﻧﻮﻥ ‪ 23‬ﻣﺎﺭﺱ ‪ 2 ،1882‬ﺃﻓﺮﻳﻞ ‪ 11 ،1930‬ﺟﻮﻳﻠﻴﺔ ‪ 4 ،1957‬ﻓﻴﻔﺮﻱ ‪ 17 ،1959‬ﺳﺒﺘﻤﱪ ‪.1959‬‬
‫‪ -75‬ﺭﺍﺟﻊ ﺍﳌﺮﺳﻮﻡ ‪ 26-62‬ﺑﺘﺎﺭﻳﺦ ‪ 13‬ﺩﻳﺴﻤﱪ ‪ 1962‬ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ )ﻣﻮﺍﺩ ‪ ،(8-7-1‬ﺍﳌﺮﺳﻮﻡ ‪ 166-62‬ﺍﳌﺘﻌﻠﹼﻖ ﺑﻀﺮﻭﺭﺓ‬
‫ﺗﺴﺠﻴﻞ ﻋﻘﻮﺩ ﺍﻟﺰّﻭﺍﺝ ﺍﻟﹼﱵ ﺃﺑﺮﻣﺖ ﺃﺛﻨﺎﺀ ﺛﻮﺭﺓ ﺍﻟﺘّﺤﺮﻳﺮ‪ ،‬ﺍﻷﻣﺮ ﺭﻗﻢ ‪ 72-69‬ﺍﻟﺼّﺎﺩﺭ ﰲ ‪ 16‬ﺳﺒﺘﻤﱪ ‪ 1969‬ﺍﳌﺘﻌﻠﹼﻖ ﺑﻀﺮﻭﺭﺓ ﺗﺴﺠﻴﻞ ﻋﻘﻮﺩ‬
‫ﺍﻟﺰّﻭﺍﺝ ﺍﻟﺴّﺎﺑﻘﺔ ﻋﻦ ﺣﻜﻢ ﻗﻀﺎﺋﻲ )ﻡ‪ 1‬ﻭ‪ ،(2‬ﺍﻷﻣﺮ ‪ 20-70‬ﺑﺘﺎﺭﻳﺦ ‪ 19‬ﻓﱪﺍﻳﺮ ‪ 1970‬ﺍﳌﺘﻌﻠﹼﻖ ﺑﻘﺎﻧﻮﻥ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ )ﻡ‪ (77-71‬ﻭﺃﺧﲑﺍ ﺍﳌﺎﺩﺓ‬
‫‪ 18‬ﻣﻦ )ﻕ‪-‬ﺱ‪-‬ﺝ(‬
‫‪41‬‬
 ‫ﺃﻭﻻ‪ :‬ﻃﺮﻕ ﺇﺛﺒﺎﺕ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪:‬‬
‫ﺺ ﺍﳌﺎﺩّﺓ‬
‫ﻳﺜﺒﺖ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﺑﺘﺴﺠﻴﻠﻪ ﰲ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﻗﺒﻞ ﺍﻟﺪّﺧﻮﻝ‪ ،‬ﻭﺇ ﹼﻻ ﺛﺒﺖ ﺗﺴﺠﻴﻠﻪ ﺑﻌﺪﻩ ﲝﻜﻢ ﻗﻀﺎﺋ ّﻲ ﻟﻨ ّ‬
‫)‪ :(22‬ﻳﺜﺒﺖ ﺍﻟﺰّﻭﺍﺝ ﲟﺴﺘﺨﺮﺝ ﻣﻦ ﺳﺠﻞ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ‪ ،‬ﻭﰲ ﺣﺎﻟﺔ ﻋﺪﻡ ﺗﺴﺠﻴﻠﻪ ﻳﺜﺒﺖ ﲝﻜﻢ ﻗﻀﺎﺋ ّﻲ‪ ،‬ﳚﺐ ﺗﺴﺠﻴﻞ‬
‫ﺣﻜﻢ ﺗﺜﺒﻴﺖ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺑﺴﻌﻲ ﻣﻦ ﺍﻟﻨّﻴﺎﺑﺔ ﺍﻟﻌﺎﻣّﺔ"‪.‬‬
‫ﻭﻗﺪ ﺣﺪّﺩ ﺍﻟﻘﺎﻧﻮﻥ ﻃﺮﻳﻘﺘﲔ ﻹﺛﺒﺎﺕ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪:‬‬
‫ﺍﻟﻄﹼﺮﻳﻘﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﺘّﺴﺠﻴﻞ ﻗﺒﻞ ﺍﻟﺪّﺧﻮﻝ‪.‬‬
‫ﳜﻀﻊ ﺍﻟﺘّﺴﺠﻴﻞ ﻹﺟﺮﺍﺀﺍﺕ ﻭﺗﺮﺗﻴﺒﺎﺕ ﺇﺩﺍﺭﻳّﺔ ﻳﺸﺘﺮﻃﻬﺎ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺍﻟﻌﻘﺪ ﺫﺍﺗﻪ ﻟﺘﺴﺠﻴﻠﻪ ﻭﺇﺷﻬﺎﺭﻩ ﺣﺘّﻰ ﻳﻮﺟﺪ ﺍﻟﻌﻘﺪ‬
‫ﻭﳛﺪﺙ ﺁﺛﺎﺭﻩ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻐﲑ‪.‬‬
‫ﲢﻴﻞ ﺍﳌﺎﺩّﺓ )‪ (21‬ﻣﻦ )ﻕ‪.‬ﺱ‪.‬ﺝ( ﻋﻠﻰ ﻗﺎﻧﻮﻥ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﰲ ﺗﺴﺠﻴﻞ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪ ،‬ﺇﺫ ﺗﻨﺺ ﻋﻠﻰ ﺃﻧّﻪ )ﺗﻄﺒﻴﻖ‬
‫ﺃﺣﻜﺎﻡ ﻗﺎﻧﻮﻥ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧّﻴﺔ ﰲ ﺇﺟﺮﺍﺀﺍﺕ ﺗﺴﺠﻴﻞ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ(‪ ،‬ﻭﻳﻨﻈﹼﻢ ﺍﻷﻣﺮ ﺭﻗﻢ ‪ 20-70‬ﺍﻟﺼّﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 19‬ﻓﻴﻔﺮﻱ‬
‫‪ 1970‬ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﰲ ﻣﻮﺍﺩﻩ ‪ 76-75-74‬ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﹼﱵ ﻳﻘﺪﻣﻬﺎ ﺍﻟﺰّﻭﺟﺎﻥ ﻹﺟﺮﺍﺀ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﺑﺼﻔﺔ ﺭﲰّﻴﺔ‬
‫ﺃﻣﺎﻡ ﺍﳌﻮﺛﹼﻖ ﺃﻭ ﺃﻣﺎﻡ ﻣﻮﻇﹼﻒ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ‪ ،‬ﻭﻫﻲ ﻛﺎﻟﺘّﺎﱄ‪:‬‬
‫‪ (1‬ﺷﻬﺎﺩﺓ ﻣﻴﻼﺩ ﺍﻟﺰّﻭﺝ ﻭﺍﻟﺰّﻭﺟﺔ‪ ،‬ﺇﻥ ﺗﻌﺬﹼﺭ ﻋﻠﻴﻬﻤﺎ ﻗﺪّﻣﺖ ﺑﻄﺎﻗﺔ ﺍﻟﺘّﻌﺮﻳﻒ ﺍﻟﻮﻃﻨﻴّﺔ ﺃﻭ ﺍﻟﺪّﻓﺘﺮ ﺍﻟﻌﺎﺋﻠ ّﻲ ﻟﻸﺑﻮﻳﻦ ﺃﻭ‬
‫ﻱ )ﺍﳌﺎﺩّﺓ ‪ 74‬ﻕ‪.‬ﺡ‪.‬ﻡ(‪.‬‬
‫ﺍﻟﺪّﻓﺘﺮ ﺍﻟﻌﺴﻜﺮ ّ‬
‫‪ (2‬ﺷﻬﺎﺩﺓ ﺍﻹﻗﺎﻣﺔ ﻟﻠﺰّﻭﺝ ﺍﻟﹼﺬﻱ ﻳﻨﺘﻤﻲ ﻟﻼﺧﺘﺼﺎﺹ ﺍﶈﻠﹼﻲ ﻟﻠﻤﺤﻜﻤﺔ ﻭﺍﳌﻮﺛﹼﻖ ﺃﻭ ﺍﻟﺒﻠﺪﻳّﺔ‪.‬‬
‫ﺴ ّﻦ ﺍﻟﹼﺬﻱ ﻧﺼّﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩّﺓ ‪) 7‬ﻕ‪.‬ﺱ(‪.‬‬
‫‪ (3‬ﺷﻬﺎﺩﺓ ﺍﻹﻋﻔﺎﺀ ﻣﻦ ﺍﻟ ّ‬
‫ﲏ‪.‬‬
‫ﻱ ﺃﻭ ﺍﳉﻴﺶ ﺃﻭ ﺍﻷﻣﻦ ﺍﻟﻮﻃ ّ‬
‫ﺺ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺴﻜﺮ ّ‬
‫‪ (4‬ﺭﺧﺼﺔ ﺍﻟﺰّﻭﺍﺝ ﺍﻟﹼﱵ ﻳﻨ ّ‬
‫‪ (5‬ﻧﺴﺨﺔ ﻣﻦ ﻭﺛﻴﻘﺔ ﻭﻓﺎﺓ ﺍﻟﺰّﻭﺝ ﺍﻟﺴّﺎﺑﻖ ﺃﻭ ﺣﻜﻢ ﺍﻟﻄﹼﻼﻕ ﺍﻟﹼﺬﻱ ﺻﺎﺭ ﻬﻧﺎﺋﻴّﺎ ﻟﻠﻤﺮﺃﺓ ﺍﻟﹼﱵ ﺳﺒﻖ ﳍﺎ ﺯﻭﺍﺝ )ﺍﳌﺎﺩّﺓ ‪75‬‬
‫ﻕ‪.‬ﺡ‪.‬ﻡ(‪.‬‬
‫ﻭﻳُﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﻣﺎ ﺃﺿﺎﻓﻪ ﺍﻷﻣﺮ ﺭﻗﻢ ‪ 02-05‬ﺍﳌﺆﺭّﺥ ﰲ ‪ 2005/02/27‬ﻣﻦ ﻭﺟﻮﺏ ﺗﻘﺪﱘ ﻃﺎﻟﱯ ﺍﻟﺰّﻭﺍﺝ‬
‫ﻱ ﻋﺎﻣﻞ ﻗﺪ ﻳﺸﻜﹼﻞ ﺧﻄﺮﺍ ﻳﺘﻌﺎﺭﺽ ﻣﻊ‬
‫ﻟﻮﺛﻴﻘﺔ ﻃّﺒﻴّﺔ ﻻ ﻳﺰﻳﺪ ﺗﺎﺭﳜﻬﺎ ﻋﻦ ﺛﻼﺛﺔ )‪ (3‬ﺃﺷﻬﺮ ﺗﺜﺒﺖ ﺧﻠﻮّﳘﺎ ﻣﻦ ﺃﻱ ﻣﺮﺽ ﺃﻭ ﺃ ّ‬
‫ﺍﻟﺰّﻭﺍﺝ‪.‬‬
‫ﻭﻳﺘﻌﻴّﻦ ﻋﻠﻰ ﺍﳌﻮﺛﹼﻖ ﺃﻭ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺃﻥ ﻳﺘﺄﻛﹼﺪ ﻗﺒﻞ ﲢﺮﻳﺮ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺧﻀﻮﻉ ﺍﻟﻄﹼﺮﻓﲔ ﻟﻠﻔﺤﻮﺻﺎﺕ‬
‫ﺍﻟﻄﹼﺒّﻴّﺔ ﻭﻣﻦ ﻋﻠﻤﻬﻤﺎ ﲟﺎ ﻗﺪ ﺗﻜﺸﻒ ﻋﻨﻪ ﻣﻦ ﺃﻣﺮﺍﺽ ﺃﻭ ﻋﻮﺍﻣﻞ ﻗﺪ ﺗﺸﻜﹼﻞ ﺧﻄﺮﺍ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺰّﻭﺍﺝ‪ ،‬ﻭﻳﺆ ّﺷﺮ ﺑﺬﻟﻚ ﰲ‬
‫ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪.‬‬

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‫ﺺ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﹼﺎﻧﻴﺔ ﻣﻦ ﺍﳌﺎﺩّﺓ ‪ 7‬ﻣﻜﺮّﺭ‬
‫ﻭﺗﺘﺤﺪّﺩ ﻭﻇﻴﻔﺔ ﺍﳌﻮﺛﻖ ﺃﻭ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴﺔ ﺇﺯﺍﺀ ﻣﺎ ﺗﺘﻀﻤّﻨﻪ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻄﺒﻴّﺔ ﺍﳌﻘﺮّﺭﺓ ﺑﻨ ّ‬
‫ﻣﻦ ﻧﻔﺲ ﺍﻷﻣﺮ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ .1‬ﻋﺪﻡ ﲢﺮﻳﺮ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺇﻻ ﺑﺘﻘﺪﱘ ﺍﻟﻄﺮﻓﲔ ﻟﻠﺸﻬﺎﺩﺓ ﺍﻟﻄﺒﻴﺔ ﺍﻟﻮﺍﺟﺒﺔ ﻗﺎﻧﻮﻧﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﻧﺺ ﺍﳌﺎﺩﺓ ‪ 06‬ﻣﻦ ﺍﳌﺮﺳﻮﻡ ‪-06‬‬
‫‪ 154‬ﺍﶈﺪّﺩ ﻟﻜﻴﻔﻴّﺎﺕ ﻭﺷﺮﻭﻁ ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﺍﳌﺎﺩﺓ ‪7‬ﻣﻜﺮّﺭ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﻧﻪ "ﻻ ﳚﻮﺯ ﻟﻠﻤﻮﺛﻖ ﺃﻭ ﺿﺎﺑﻂ‬
‫ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴﺔ ﲢﺮﻳﺮ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻘﺪﻡ ﻃﺎﻟﺒﺎ ﺍﻟﺰﻭﺍﺝ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻄﺒﻴﺔ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﻫﺬﺍ ﺍﳌﺮﺳﻮﻡ‪.‬‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 7‬ﻣﻜﺮّﺭ ﻣﻦ ﻗﺎﻧﻮﻥ‬
‫‪ .2‬ﺍﻟﺘﺄﻛﹼﺪ ﻗﺒﻞ ﲢﺮﻳﺮ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺧﻀﻮﻉ ﺍﻟﻄﹼﺮﻓﲔ ﻟﻠﻔﺤﻮﺻﺎﺕ ﺍﻟﻄﹼﺒّﻴّﺔ ﺍﶈﺪﺩﺓ ﻗﺎﻧﻮﻧﺎ ﻟﻨ ّ‬
‫ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﻧّﻪ "ﻳﺘﻌﲔ ﻋﻠﻰ ﺍﳌﻮﺛﻖ ﺃﻭ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴﺔ ﺃﻥ ﻳﺘﺄﻛﹼﺪ ﻗﺒﻞ ﲢﺮﻳﺮ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺧﻀﻮﻉ ﺍﻟﻄﹼﺮﻓﲔ‬
‫ﻟﻠﻔﺤﻮﺻﺎﺕ ﺍﻟﻄﺒﻴّﺔ"‪.‬‬
‫‪ .3‬ﺇﻋﻼﻡ ﺍﻟﻄﺮﻓﲔ ﲟﺎ ﺗﻜﻮﻥ ﻗﺪ ﻛﺸﻔﺖ ﻋﻨﻪ ﻫﺬﻩ ﺍﻟﻔﺤﻮﺻﺎﺕ ﻣﻦ ﺃﻣﺮﺍﺽ ﺃﻭ ﻋﻮﺍﻣﻞ ﻗﺪ ﺗﺸﻜﹼﻞ ﺧﻄﺮﺍ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺰّﻭﺍﺝ‬
‫ﺺ ﺍﳌﺎﺩﺓ ‪ 7‬ﻣﻜﺮﺭ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﻧّﻪ "ﻳﺘﻌﲔ ﻋﻠﻰ ﺍﳌﻮﺛﻖ ﺃﻭ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴﺔ ﺃﻥ ﻳﺘﺄﻛﹼﺪ ﻗﺒﻞ ﲢﺮﻳﺮ ﻋﻘﺪ‬
‫ﻟﻨ ّ‬
‫ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺧﻀﻮﻉ ﺍﻟﻄﹼﺮﻓﲔ ﻟﻠﻔﺤﻮﺻﺎﺕ ﺍﻟﻄﺒﻴّﺔ ﻭﻣﻦ ﻋﻠﻤﻬﻤﺎ ﲟﺎ ﻗﺪ ﺗﻜﺸﻒ ﻋﻨﻪ ﻣﻦ ﺃﻣﺮﺍﺽ ﺃﻭ ﻋﻮﺍﻣﻞ ﻗﺪ ﺗﺸﻜﹼﻞ‬
‫ﺺ ﺍﳌﺎﺩّﺓ‬
‫ﺧﻄﺮﺍ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺰّﻭﺍﺝ"‪ .‬ﻭﻳﺘﻢ ﺫﻟﻚ ﻋﱪ ﺍﻻﺳﺘﻤﺎﻉ ﻟﻜﻼ ﺍﻟﻄﹼﺮﻓﲔ ﰲ ﺁﻥ ﻭﺍﺣﺪ ﻟﻠﺘّﺄﻛﹼﺪ ﻣﻦ ﺫﻟﻚ ﻭﻫﺬﺍ ﻟﻨ ّ‬
‫‪ 7‬ﻣﻦ ﺍﳌﺮﺳﻮﻡ ‪ 154-06‬ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺃﻋﻼﻩ ﻋﻠﻰ ﺃﻧّﻪ "ﳚﺐ ﻋﻠﻰ ﺍﳌﻮﺛﻖ ﺃﻭ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴﺔ ﺍﻟﺘّﺄﻛﹼﺪ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﻛﻼ ﺍﻟﻄﹼﺮﻓﲔ ﰲ ﺁﻥ ﻭﺍﺣﺪ ﻣﻦ ﻋﻠﻤﻬﻤﺎ ﺑﻨﺘﺎﺋﺞ ﺍﻟﻔﺤﻮﺻﺎﺕ ﺍﻟﹼﱵ ﺧﻀﻊ ﳍﺎ ﻛ ﹼﻞ ﻣﻨﻬﻤﺎ ﻭﺑﺎﻷﻣﺮﺍﺽ ﺃﻭ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﹼﱵ ﻗﺪ ﺗﺸﻜﹼﻞ ﺧﻄﺮﺍ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺰّﻭﺍﺝ‪.‬‬
‫‪ .4‬ﺍﻟﺘﺄﺷﲑ ﻋﻠﻰ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﺰﻭﺟﲔ ﲟﺎ ﺗﺘﻀﻤﻨﻪ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻄﺒﻴّﺔ ﻟﻨﺺ ﺍﳌﺎﺩﺓ ‪ 7‬ﻣﻜﺮﺭ ﻣﻦ ﻗﺎﻧﻮﻥ‬
‫ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﻧّﻪ "‪...‬ﻭﻳﺆﺷﺮ ﺑﺬﻟﻚ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ" )ﻧﻔﺲ ﺍﻟﻌﺒﺎﺭﺓ ﰲ ﺍﳌﺎﺩﺓ ‪ 7‬ﻣﻦ ﺍﳌﺮﺳﻮﻡ ‪ 154-06‬ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‬
‫ﺃﻋﻼﻩ(‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 2/7‬ﻣﻦ ﺫﺍﺕ ﺍﳌﺮﺳﻮﻡ ﻋﻠﻰ ﺃﻧّﻪ‬
‫‪ .5‬ﻋﺪﻡ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺇﺑﺮﺍﻡ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻷﺳﺒﺎﺏ ﻃﺒﻴﺔ ﺧﻼﻓﺎ ﻹﺭﺍﺩﺓ ﺍﻟﻄﺮﻓﲔ ﻟﻨ ّ‬
‫"ﻻ ﳚﻮﺯ ﻟﻠﻤﻮﺛﹼﻖ ﺃﻭ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺭﻓﺾ ﺇﺑﺮﺍﻡ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻷﺳﺒﺎﺏ ﻃﺒﻴّﺔ ﺧﻼﻓﺎ ﻹﺭﺍﺩﺓ ﺍﳌﻌﻨﻴﲔ"‪.‬‬

‫ﺺ ﺑﺘﺤﺮﻳﺮ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻭﻫﻮ ﺇﻣّﺎ‬

‫ﺺ ﺍﳌﺎﺩّﺓ ‪) 71‬ﻕ‪.‬ﺡ‪.‬ﻡ( ﻋﻠﻰ ﺃ ﹼﻥ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺃﻭ ﺍﻟﻘﺎﺿﻲ ﻫﻮ ﺍﳌﺨﺘ ّ‬ ‫ﺗﻨ ّ‬
‫ﺍﻟﹼﺬﻱ ﻳﻮﺟﺪ ﺑﺪﺍﺋﺮﺓ ﺍﺧﺘﺼﺎﺻﻪ ﳏ ﹼﻞ ﺇﻗﺎﻣﺔ ﻃﺎﻟﱯ ﺍﻟﺰّﻭﺍﺝ ﺃﻭ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﺇﻣّﺎ ﺍﻟﹼﺬﻱ ﻳﻮﺟﺪ ﺑﺪﺍﺋﺮﺓ ﺍﺧﺘﺼﺎﺻﻪ ﻣﻘ ّﺮ ﺇﻗﺎﻣﺔ ﺃﺣﺪ‬
‫ﺍﻟﺰّﻭﺟﲔ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻣﻨﺬ ﺷﻬﺮ ﻭﺍﺣﺪ ﻋﻠﻰ ﺍﻷﻗ ﹼﻞ ﺇﱃ ﺗﺎﺭﻳﺦ ﺍﻟﺰّﻭﺍﺝ‪.‬‬

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‫ﺺ ﺍﳌﻮﺍﺩ )‪76‬ﻭ‪96‬ﻭ‪) (104‬ﻕ‪.‬ﺡ‪.‬ﻡ( ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺰّﻭﺍﺝ ﺍﻟﹼﺬﻱ ﻳﻨﻌﻘﺪ ﰲ ﺍﳋﺎﺭﺝ ﳛﺮّﺭﻩ ﺍﳌﻮﻇﹼﻔﻮﻥ‬ ‫ﻭﺗﻨ ّ‬
‫ﺍﻟﺪّﺑﻠﻮﻣﺎﺳﻴﻮﻥ ﺃﻭ ﺍﻟﻘﻨﺼﻠﻴﻮﻥ ﺃﻭ ﺍﻟﺴّﻠﻄﺔ ﺍﶈﻠﻴّﺔ ﺍﻟﹼﱵ ﳍﺎ ﺣ ّﻖ ﲢﺮﻳﺮ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺮّﲰﻴّﺔ‪.‬‬
‫ﺺ ﻋﻠﻰ ﻭﺟﻮﺏ ﲢﺪﻳﺪ ﺍﻟﺼّﺪﺍﻕ‪ ،‬ﻓﺈ ﹼﻥ ﺍﳌﺎﺩّﺓ )‪ (73‬ﻣﻦ‬ ‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺣﺪّﺩﺗﻪ ﺍﳌﺎﺩّﺓ )‪ (15‬ﻣﻦ )ﻕ‪.‬ﺱ‪.‬ﺝ( ﺍﻟﹼﱵ ﺗﻨ ّ‬
‫)ﻕ‪.‬ﺡ‪.‬ﻡ( ﺣﺪّﺩﺕ ﺳﺎﺋﺮ ﺍﻟﻌﻨﺎﺻﺮ ﻭﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﹼﱵ ﳚﺐ ﺃﻥ ﻳﺮﺍﻋﻴﻬﺎ ﺍﳌﻮﺛﹼﻖ ﺃﻭ ﺍﳌﻮﻇﹼﻒ ﺍﳌﺆﻫّﻞ ﻟﺘﺤﺮﻳﺮ ﺍﻟﻌﻘﺪ ﻭﻫﻲ‪:‬‬
‫‪ -‬ﻟﻘﺐ ﻭﺍﺳﻢ ﻭﺗﺎﺭﻳﺦ ﻭﻣﻜﺎﻥ ﻭﻻﺩﺓ ﺍﻟﺰّﻭﺟﲔ‪.‬‬
‫‪ -‬ﻟﻘﺐ ﻭﺍﺳﻢ ﺃﺑﻮﻱ ﺍﻟﺰّﻭﺟﲔ‪.‬‬
‫‪ -‬ﺃﻟﻘﺎﺏ ﻭﺃﲰﺎﺀ ﻭﺃﻋﻤﺎﺭ ﺍﻟﺸّﻬﻮﺩ‪.‬‬
‫‪ -‬ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺘّﺮﺧﻴﺺ ﺃﻭ ﺍﻹﻋﻔﺎﺀ ﻣﻦ ﺳ ّﻦ ﺍﻟﺰّﻭﺍﺝ ﻋﻨﺪ ﺍﻻﻗﺘﻀﺎﺀ‪.‬‬
‫ﻱ ﺃﻭ ﺍﳉﻤﺎﻋ ّﻲ ﺍﳌﺜﺒﺖ‬
‫ﻛﻤﺎ ﳚﺐ ﺇﺛﺒﺎﺕ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﻟﻠﺰّﻭﺟﲔ ﺑﺘﻘﺪﱘ ﺷﻬﺎﺩﺓ ﻣﻴﻼﺩ ﺃﻭ ﺗﺴﺠﻴﻞ ﺍﳊﻜﻢ ﺍﻟﻔﺮﺩ ّ‬
‫ﻟﻠﻮﻻﺩﺓ ﻭﻛﺬﻟﻚ ﺩﻓﺘﺮ ﻋﺎﺋﻠ ّﻲ ﻳﺘﻌﻠﹼﻖ ﺑﺰﻭﺍﺝ ﺳﺎﺑﻖ‪.‬‬

‫ﺍﻟﻄﹼﺮﻳﻘﺔ ﺍﻟﺜﹼﺎﻧﻴﺔ‪ :‬ﺍﻟﺘّﺴﺠﻴﻞ ﺑﻌﺪ ﺍﻟﺪّﺧﻮﻝ‪.‬‬

‫ﰲ ﻭﺗﺘﻠﺨّﺺ ﻫﺬﻩ ﺍﻟﻄﹼﺮﻳﻘﺔ ﰲ ﺗﻘﺪﱘ ﻃﻠﺐ ﻣﻦ ﺍﻟﺰّﻭﺝ ﺍﳌﻌﲏّ ﺇﱃ ﻭﻛﻴﻞ ﺍﳉﻤﻬﻮﺭﻳّﺔ‬ ‫ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﺣﺎﻟﺔ ﺍﻟﺰّﻭﺍﺝ ﺍﻟﻌﺮ ﹼ‬
‫ﰲ ﻗﺪ ﺍﻧﻌﻘﺪ ﰲ ﺩﺍﺋﺮﺓ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺍﻹﻗﻠﻴﻤ ّﻲ‪ ،‬ﻳﺬﻛﺮ ﻓﻴﻪ‬ ‫ﺍﳉﺰﺍﺋﺮﻳّﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴّﺔ ﺍﻟﺸّﻌﺒﻴّﺔ ﻟﺪﻯ ﺍﶈﻜﻤﺔ ﺍﻟﹼﱵ ﻛﺎﻥ ﺍﻟﺰّﻭﺍﺝ ﺍﻟﻌﺮ ﹼ‬
‫ﻫﻮﻳّﺔ ﺍﻟﺰّﻭﺝ ﻭﺍﻟﺰّﻭﺟﺔ ﻭﻣﻜﺎﻥ ﻭﺗﺎﺭﻳﺦ ﻭﻻﺩﺓ ﻛ ﹼﻞ ﻣﻨﻬﻤﺎ ﻣﺮﻓﻮﻗﺎ ﺑﺎﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﺩﻟﹼﺔ ﺍﻟﹼﱵ ﺗﺜﺒﺖ ﺇﺑﺮﺍﻡ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻭﻓﻘﺎ ﳌﺎ‬
‫ﺺ ﻋﻠﻴﻪ ﰲ ﺃﺣﻜﺎﻡ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﺑﻌﺪ ﲢﻘﻴﻖ ﻭﻛﻴﻞ ﺍﳉﻤﻬﻮﺭﻳّﺔ ﺍﳉﺰﺍﺋﺮﻳّﺔ ﺍﻟﺪّﳝﻘﺮﺍﻃﻴّﺔ ﺍﻟﺸّﻌﺒﻴّﺔ ﰲ ﺍﻷﻣﺮ ﻳﺴﺠّﻞ‬ ‫ﻭﺭﺩ ﺍﻟّﻨ ّ‬
‫ﻋﺮﻳﻀﺔ ﻟﺮﺋﻴﺲ ﺍﶈﻜﻤﺔ ﻟﻴﻘﺮّﺭ ﻗﺒﻮﻝ ﺃﻭ ﺭﻓﺾ ﺗﺴﺠﻴﻞ ﻫﺬﺍ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﰲ ﺣﺎﻝ ﺍﻟﻘﺒﻮﻝ ﻳﺄﻣﺮ ﺑﺘﺴﺠﻴﻞ ﻋﻘﺪ ﺍﻟ ّﺰﻭﺍﺝ ﺑﺄﺛﺮ‬
‫ﺭﺟﻌﻲّ ﺣﺴﺐ ﺍﻟﺘّﺎﺭﻳﺦ ﻭﺍﳌﻜﺎﻥ ﺍﳌﻨﻌﻘﺪ ﻓﻴﻬﻤﺎ ﺇﺫﺍ ﺗﺒﻴّﻦ ﻟﻪ ﺃ ﹼﻥ ﺍﻟﺰّﻭﺍﺝ ﻗﺪ ﺍﻧﻌﻘﺪ ﻭﻓﻖ ﺍﻟﺸّﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ ﻭﻫﻮ ﻣﻀﻤﻮﻥ ﺍﳌﺎﺩّﺓ‬
‫)‪ (39‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ‪.‬‬
‫ﺺ ﺍﳌﺎﺩّﺓ )‪ (58‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﳊﻠﺔ ﺍﳌﺪﻧﻴّﺔ ﰲ ﻓﻘﺮﻬﺗﺎ ﺍﻷﻭﱃ ﻋﻠﻰ ﺃﻥ ﻳﺴﻠﹼﻢ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺇﱃ ﺍﻟﺰّﻭﺟﲔ‬ ‫ﺑﻴﻨﻤﺎ ﺗﻨ ّ‬
‫ﺩﻓﺘﺮﺍ ﻋﺎﺋﻠﻴّﺎ ﻳﺜﺒﺖ ﺍﻟﺰّﻭﺍﺝ‪ ،‬ﺃﻣّﺎ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﹼﰎ ﺃﻣﺎﻡ ﻣﻮﺛﹼﻖ ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﳌﻮﺛﹼﻖ ﺑﻌﺪ ﲢﺮﻳﺮ ﺍﻟﻌﻘﺪ ﰲ ﺳﺠﻠﹼﻪ ﺃﻥ ﻳﺴﻠﹼﻢ ﻟﻠﺰّﻭﺟﲔ‬
‫ﺷﻬﺎﺩﺓ ﺗﺜﺒﺖ ﺍﻧﻌﻘﺎﺩ ﺍﻟﺰّﻭﺍﺝ ﻭﺃﻥ ﻳﺮﺳﻞ ﺇﱃ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺍﻟﹼﱵ ﺣﺮّﺭ ﻬﺑﺎ ﺍﻟﻌﻘﺪ ﻣﻠﺨّﺼﺎ ﻋﻦ ﺍﻟﻌﻘﺪ ﰲ ﻣﻬﻠﺔ ﺛﻼﺛﺔ ﺃﻳّﺎﻡ‬
‫ﻟﻴﻘﻮﻡ ﺑﺘﺪﻭﻳﻦ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺳﺠ ﹼﻞ ﻋﻘﻮﺩ ﺍﻟﺰّﻭﺍﺝ ﻭﻳﺴﻠﹼﻢ ﻟﻠﺰّﻭﺟﲔ ﺩﻓﺘﺮﺍ ﻋﺎﺋﻠﻴّﺎ ﻛﻤﺎ ﳚﺐ ﻋﻠﻰ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﺃﻥ‬
‫ﻳﺸﲑ ﺇﱃ ﻫﺬﺍ ﺍﻟﺰّﻭﺍﺝ ﰲ ﻫﺎﻣﺶ ﻭﺛﻴﻘﺔ ﻣﻴﻼﺩ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺰّﻭﺟﲔ ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﺃﻭ ﻛﻼﳘﺎ ﺳﺠّﻠﺖ ﻭﻻﺩﺗﻪ ﰲ‬
‫ﺑﻠﺪﻳّﺔ ﺃﺧﺮﻯ ﻏﲑ ﺍﻟﺒﻠﺪﻳّﺔ ﺍﻟﹼﱵ ﹼﰎ ﻓﻴﻬﺎ ﺇﺑﺮﺍﻡ ﺍﻟﻌﻘﺪ ﻳﺘﻌﻴّﻦ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺳﻞ ﺑﻴﺎﻧﺎ ﺑﺬﻟﻚ ﺇﱃ ﺿﺎﺑﻂ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﻟﺒﻠﺪﻳّﺔ ﻣﻜﺎﻥ‬
‫ﺍﻟﻮﻻﺩﺓ ﻭﺃﺧﺮﻯ ﻟﻨﻴﺎﺑﺔ ﺍﻟﻀّﺒﻂ ﺑﺎﺠﻤﻟﻠﺲ ﺍﻟﻘﻀﺎﺋ ّﻲ ﺍﻟﹼﱵ ﺗﻮﺟﺪ ﺑﺪﺍﺋﺮﺓ ﺑﻠﺪﻳّﺔ ﺍﻟﻌﻘﺪ‪.‬‬

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 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﹼﺎﻟﺚ‪ :‬ﺁﺛﺎﺭ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪.‬‬
‫ﺍﻟﺰّﻭﺍﺝ ﻛﻐﲑﻩ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﺍﻟﺜﹼﻨﺎﺋﻴّﺔ ﺍﻻﻟﺘﺰﺍﻡ ﻳﻨﺸﺊ ﺍﻟﺘﺰﺍﻣﺎﺕ ﻣﺘﺒﺎﺩﻟﺔ ﺑﲔ ﺍﻟ ﹼﻄﺮﻓﲔ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨّﺼﻮﺹ‬
‫ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﳍ ّﻦ ﻣﺜﻞ ﺍﻟﹼﺬﻱ ﻋﻠﻴﻬ ّﻦ ﺑﺎﳌﻌﺮﻭﻑ" ﻭﻗﻮﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪" :‬ﺃﻻ ﺇ ﹼﻥ ﻟﻜﻢ ﻋﻠﻰ ﻧﺴﺎﺋﻜﻢ ﺣﻘﺎ‬
‫ﻭﻟﻨﺴﺎﺋﻜﻢ ﻋﻠﻴﻜﻢ ﺣﻘﺎ"‪ .76‬ﺃﻱ‪ :‬ﻟﻠﻨّﺴﺎﺀ ﻣﻦ ﺍﳊﻘﻮﻕ ﺑﻘﺪﺭ ﻣﺎ ﻋﻠﻴﻬ ّﻦ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ‪.‬‬
‫ﺇﺿﺎﻓﺔ ﺇﱃ ﺃ ﹼﻥ ﻟﻠﺰّﻭﺍﺝ ﺁﺛﺎﺭﺍ ﺗﺘﺠﺎﻭﺯ ﺣﻘﻮﻕ ﺍﻟﺰّﻭﺟﲔ‪ ،‬ﻛﺈﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﺍﻟﹼﺬﻱ ﻳﻌﺘﱪ ﺍﺑﺘﺪﺍﺀ ﺣﻘﹼﺎ ﻟﻠﻮﻟﺪ‪.‬‬
‫ﻱ ﰲ ﻧﺼﻲ ﺍﳌﺎﺩّﺗﲔ ‪36‬ﻭ‪ 37‬ﻋﻠﻰ ﺍﳊﻘﻮﻕ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻛﻤﺎ ﺗﻀﻤّﻨﺖ ﻧﺼﻮﺹ ﺃﺧﺮﻯ‬ ‫ﺺ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬‫ﻭﻗﺪ ﻧ ّ‬
‫ﺣﻘﹼﲔ ﻣﻬﻤّﲔ ﺃﺣﺪﳘﺎ ﻟﻠﺰّﻭﺟﺔ ﻭﻫﻮ ﺣ ّﻖ ﺍﻟﻨّﻔﻘﺔ ﻭﺍﻵﺧﺮ ﻟﻠﺰّﻭﺝ ﻭﻫﻮ ﺣ ّﻖ ﺍﻟﺘّﻌﺪّﺩ‪ ،‬ﻭﻗﺪ ﹼﰎ ﺗﻨﻈﻴﻢ ﻫﺬﻳﻦ ﺍﳊﻘﹼﲔ ﺑﺸﻜﻞ‬
‫ﺩﻗﻴﻖ‪ ،‬ﻛﻤﺎ ﺍﻫﺘﻢ ﲟﺴﺄﻟﺔ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﺃﻓﺮﺩ ﻟﺒﻴﺎﻥ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻳﺜﺒﺖ ﻬﺑﺎ ﻧﺼﻮﺻﺎ ﺧﺎﺻﺔ‪ ،‬ﻭﳝﻜﻦ ﺑﻴﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨّﺤﻮ‬
‫ﺍﻟﺘّﺎﱄ‪:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭّﻝ‪ :‬ﺣ ّﻖ ﺍﻟﺰّﻭﺟﺔ ﰲ ﺍﻟﻨّﻔﻘﺔ ﺍﻟﺰّﻭﺟﻴّﺔ‪.‬‬
‫ﺃﻭّﻻ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟّﻨﻔﻘﺔ ﻭﺣﻜﻤﻬﺎ‪.‬‬
‫ﺗﻌﺮّﻑ ﺍﻟﻨّﻔﻘﺔ ﰲ ﺍﻟﻠﹼﻐﺔ ﺑﺄﻧّﻬﺎ ﺍﻹﺧﺮﺍﺝ ﻭﻻ ﺗﺴﺘﻌﻤﻞ ﺇ ﹼﻻ ﰲ ﺧﲑ‪ ،‬ﻭﺗُﻌﺮّﻑ ﺍﺻﻄﻼﺣﺎ ﺑﺄﻧّﻬﺎ ﻛﻔﺎﻳﺔ ﺍﻟﺰّﻭﺝ ﻟﺰﻭﺟﺘﻪ ﰲ‬
‫ﺿﺮﻭﺭﺍﺕ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗﺸﻤﻞ ﺿﺮﻭﺭﻳّﺎﺕ ﺍﳊﻴﺎﺓ ﺍﳌﺄﻛﻞ‪ ،‬ﺍﳌﻠﺒﺲ‪ ،‬ﺍﳌﺴﻜﻦ ﻭﺍﻟﻌﻼﺝ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺼّﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩّﺓ )‪ 78‬ﻕ ﺱ‬
‫ﺝ(‪.‬‬

‫ﺺ ﻋﻠﻰ ﺃﻧّﻪ "ﲡﺐ ﻧﻔﻘﺔ ﺍﻟﺰّﻭﺟﺔ ﻋﻠﻰ‬ ‫ﺺ ﺍﳌﺎﺩّﺓ )‪ 74‬ﻕ‪.‬ﺱ‪.‬ﺝ( ﺍﻟﹼﱵ ﺗﻨ ّ‬ ‫ﱐ ﻟﻠﻤﺮﺃﺓ ﺑﻨ ّ‬
‫ﻭﻫﻲ ﻭﺍﺟﺒﺔ ﺷﺮﻋﺎ ﻭﺣ ّﻖ ﻗﺎﻧﻮ ﹼ‬
‫ﺯﻭﺟﻬﺎ ﺑﺎﻟﺪّﺧﻮﻝ ﻬﺑﺎ ﺃﻭ ﺩﻋﻮﻬﺗﺎ ﺑﻴﻨﺔ"‪.‬‬
‫ﻭﻣﻦ ﺃﺩﻟﹼﺘﻬﺎ ﺍﻟﺸّﺮﻋﻴّﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﺍﺳﻜﻨﻮﻫ ّﻦ ﻣﻦ ﺣﻴﺚ ﺳﻜﻨﺘﻢ ﻣﻦ ﻭﺟﺪﻛﻢ" ﺃﻱ‪ :‬ﺍﺗّﺨﺬﻭﺍ ﳍ ّﻦ ﻣﺴﺎﻛﻦ ﲝﺴﺐ‬
‫ﻗﺪﺭﺗﻜﻢ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻭﻋﻠﻰ ﺍﳌﻮﻟﻮﺩ ﻟﻪ ﺭﺯﻗﻬ ّﻦ ﻭﻛﺴﻮﻬﺗ ّﻦ ﺑﺎﳌﻌﺮﻭﻑ"‪ .‬ﻭﻗﻮﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﳍﻨﺪ ﺯﻭﺝ ﺃﰊ‬
‫ﺳﻔﻴﺎﻥ‪" :‬ﺧﺬﻱ ﻣﺎ ﻳﻜﻔﻴﻚ ﻭﻭﻟﺪﻙ ﺑﺎﳌﻌﺮﻭﻑ" ﳌﹼﺎ ﻗﺎﻟﺖ‪" :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇ ﹼﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺭﺟﻞ ﺷﺤﻴﺢ ﻭﻟﻴﺲ ﻳﻌﻄﻴﲏ ﻣﺎ‬
‫ﻳﻜﻔﻴﲏ ﻭﻭﻟﺪﻱ ﺇ ﹼﻻ ﻣﺎ ﺃﺧﺬﺕ ﻣﻨﻪ ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ"‪.77‬‬
‫ﺺ ﺍﳌﺎﺩّﺓ )‪ 80‬ﻕ ﺱ ﺝ( ﻋﻠﻰ ﺃﻧّﻪ "ُﺗﺴﺘﺤ ّﻖ ﺍﻟﻨّﻔﻘﺔ ﻣﻦ‬‫ﻭﻳﺸﺘﺮﻁ ﻟﻠﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﻨّﻔﻘﺔ ﺃﻥ ﻻ ﳝ ّﺮ ﻋﻠﻰ ﻭﺟﻮﻬﺑﺎ ﺳﻨﺔ ﻟﻨ ّ‬
‫ﺗﺎﺭﻳﺦ ﺭﻓﻊ ﺍﻟﺪّﻋﻮﻯ ﻭﻟﻠﻘﺎﺿﻲ ﺃﻥ ﳛﻜﻢ ﺑﺎﺳﺘﺤﻘﺎﻗﻬﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﺑﻴّﻨﺔ ﳌﺪّﺓ ﻻ ﺗﺘﺠﺎﻭﺯ ﺳﻨﺔ ﻗﺒﻞ ﺭﻓﻊ ﺍﻟﺪّﻋﻮﻯ"‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻘﺪﻳﺮ ﺍﻟﻨّﻔﻘﺔ‪.‬‬
‫ﺍﳌﺘﺘﺒّﻊ ﻟﻨﺼﻮﺹ ﺍﻟﺸّﺮﻳﻌﺔ ﻳﺪﺭﻙ ﺃﻧّﻬﺎ ﺭﺍﻋﺖ ﺃﻣﺮﻳﻦ ﺃﺳﺎﺳﻴﲔ‪:‬‬

‫ﻱ‪.‬‬
‫‪ - 76‬ﺭﻭﺍﻩ ﺍﻟﺘّﺮﻣﺬ ّ‬
‫‪ -77‬ﻣﺘّﻔﻖ ﻋﻠﻴﻪ‪.‬‬
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‫‪ -1‬ﺣﺎﻝ ﺍﻟﻴﺴﺮ ﻭﺍﻟﻌﺴﺮ‪ :‬ﻭﻫﻮ ﺍﳌﻌﲎ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻟﻴﻨﻔﻖ ﺫﻭ ﺳﻌﺔ ﻣﻦ ﺳﻌﺘﻪ ﻭﻣﻦ ﻗﺪﺭ ﻋﻠﻴﻪ ﺭﺯﻗﻪ‬
‫ﻓﻠﻴﻨﻔﻖ ﳑّﺎ ﺃﺗﺎﻩ ﺍﷲ ﻻ ﻳﻜﻠﹼﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇ ﹼﻻ ﻭﺳﻌﻬﺎ"‪ ،‬ﻭﻗﻮﻟﻪ "ﺍﺳﻜﻨﻮﻫﻦ ﻣﻦ ﺣﻴﺚ ﺳﻜﻨﺘﻢ ﻣﻦ ﻭﺟﺪﻛﻢ"‪ .‬ﺃﻱ‪ :‬ﺍﺗّﺨﺬﻭﺍ ﳍ ّﻦ‬
‫ﻣﺴﺎﻛﻦ ﳑّﺎ ﺗﺴﺘﻄﻴﻌﻮﻥ‪.‬‬
‫‪ -2‬ﺣ ّﺪ ﺍﻟﻜﻔﺎﻳﺔ ﻣﻦ ﺍﻟﻀّﺮﻭﺭﻳّﺎﺕ‪ .‬ﻭﻫﻮ ﺍﳌﻌﲎ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﳌـﺘّﻔﻖ ﻋﻠﻴﻪ‪" :‬ﺧﺬﻱ ﻣﺎ ﻳﻜﻔﻴﻚ ﻭﻭﻟﺪﻙ‬
‫ﺑﺎﳌﻌﺮﻭﻑ"‪.‬‬

‫ﺺ ﺍﳌﺎﺩّﺓ )‪ 79‬ﻕ ﺱ ﺝ(‬ ‫ﺺ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺣﺎﻝ ﺍﻟﺰّﻭﺟﲔ ﰲ ﺗﻘﺪﻳﺮ ﺍﻟﻨّﻔﻘﺔ ﰲ ﻧ ّ‬ ‫ﻱ ﺇﱃ ﺍﻟّﻨ ّ‬
‫ﻭﻫﻮ ﻣﺎ ﺩﻓﻊ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫"ﻳﺮﺍﻋﻲ ﺍﻟﻘﺎﺿﻲ ﰲ ﺗﻘﺪﻳﺮ ﺍﻟﻨّﻔﻘﺔ ﺣﺎﻝ ﺍﻟﻄﹼﺮﻓﲔ ﻭﻇﺮﻭﻑ ﺍﳌﻌﺎﺵ ﻭﻻ ﻳﺮﺍﺟﻊ ﺗﻘﺪﻳﺮﻩ ﻗﺒﻞ ﻣﻀ ّﻲ ﺳﻨﺔ ﻣﻦ ﺍﳊﻜﻢ"‪.‬‬
‫ﻛﻤﺎ ﻧﺼّﺖ ﻋﻠﻰ ﺍﻟﻀّﺮﻭﺭﻳّﺎﺕ ﺍﻟﹼﱵ ﻳﺘﻌﻠﹼﻖ ﻬﺑﺎ ﺗﻘﺪﻳﺮ ﺍﻟﻨّﻔﻘﺔ ﻭﻫﻲ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﺍﻟﻜﺴﻮﺓ‪ ،‬ﻧﻔﻘﺎﺕ ﺍﻟﻌﻼﺝ‪ ،‬ﺍﻟﺴّﻜﻦ ﺃﻭ‬
‫ﺺ ﺍﳌﺎﺩّﺓ )‪ 78‬ﻕ ﺱ ﺝ( ﻋﻠﻰ ﺃﻧّﻪ "ﺗﺸﻤﻞ ﺍﻟﻨّﻔﻘﺔ ﺍﻟﻐﺬﺍﺀ‪،‬‬ ‫ﺃﺟﺮﺗﻪ‪ ،‬ﻭﻣﺎ ﻳﻌﺘﱪﻩ ﺍﻟﻌﺮﻑ ﺃﻭ ﺍﻟﻌﺎﺩﺓ ﻣﻦ ﺿﺮﻭﺭﻳّﺎﺕ ﺍﳊﻴﺎﺓ ﻟﻨ ّ‬
‫ﺍﻟﻜﺴﻮﺓ‪ ،‬ﺍﻟﻌﻼﺝ ﻭﺍﻟﺴّﻜﻦ ﺃﻭ ﺃﺟﺮﺗﻪ ﻭﻣﺎ ﻳﻌﺘﱪ ﻣﻦ ﺍﻟﻀّﺮﻭﺭﻳّﺎﺕ ﰲ ﺍﻟﻌﺮﻑ ﻭﺍﻟﻌﺎﺩﺓ"‪.‬‬
‫ﻭﺗﺴﺘﺤﻖ ﺍﻟﺰﻭﺟﺔ ﺣﻖ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺪﺧﻮﻝ ﻬﺑﺎ ﺃﻭ ﺑﺪﻋﻮﻬﺗﺎ ﻟﻠﺰﻭﺝ ﻟﺬﻟﻚ ﻛﻤﺎ ﻧﺼﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ‪ 74‬ﻣﻦ ﻗﺎﻧﻮﻥ‬
‫ﺍﻷﺳﺮﺓ "ﲡﺐ ﻧﻔﻘﺔ ﺍﻟﺰّﻭﺟﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺑﺎﻟﺪّﺧﻮﻝ ﻬﺑﺎ ﺃﻭ ﺩﻋﻮﻬﺗﺎ ﺑﻴﻨﺔ"‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﹼﺎﱐ‪ :‬ﺣ ّﻖ ﺍﻟﺘّﻌﺪّﺩ‪.‬‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 8‬ﻣﻦ )ﻕ ﺱ ﺝ( ﺇﺫ ﺗﻨﺺ ﻋﻠﻰ ﺃﻧّﻪ "ﻳﺴﻤﺢ ﺑﺎﻟﺰّﻭﺍﺝ ﺑﺄﻛﺜﺮ ﻣﻦ‬ ‫ﻱ ﻣﺒﺪﺃ ﺍﻟﺘّﻌﺪّﺩ ﰲ ﻧ ّ‬‫ﺃﻗ ّﺮ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺯﻭﺟﺔ ﻭﺍﺣﺪﺓ ﰲ ﺣﺪﻭﺩ ﺍﻟﺸّﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ ﻣﱴ ﻭﺟﺪ ﺍﳌﱪّﺭ ﺍﻟﺸّﺮﻋ ّﻲ ﻭﺗﻮﻓﹼﺮﺕ ﺷﺮﻭﻁ ﻭﻧﻴّﺔ ﺍﻟﻌﺪﻝ"‪.‬‬
‫ﻭﻗﺪ ﺃﻗﺮّﺕ ﺍﻟﺸّﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ ﻧﻈﺎﻡ ﺍﻟﺘّﻌﺪّﺩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻓﺎﻧﻜﺤﻮﺍ ﻣﺎ ﻃﺎﺏ ﻟﻜﻢ ﻣﻦ ﺍﻟﻨّﺴﺎﺀ ﻣﺜﲎ ﻭﺛﻼﺛﺎ ﻭﺭﺑﺎﻉ"‪.‬‬
‫ﻭﻳﺸﺘﺮﻁ ﻟﻠﺘّﻌﺪّﺩ ﰲ ﺍﻟﺸّﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ ﺃﻥ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﺭﺑﻊ‪ ،‬ﻭﺃﻥ ﻻ ﳜﺎﻑ ﺍﻟﺰّﻭﺝ ﻋﺪﻡ ﺍﻟﻌﺪﻝ ﻭﺃﻥ ﻳﺴﺘﻄﻴﻊ‬
‫ﺺ ﺍﻵﻳﺔ ﺍﻟﺴّﺎﺑﻘﺔ ﻭﺍﻟﻨّﺼﻮﺹ ﺍﶈﺪّﺩﺓ ﻟﻠﻮﺍﺟﺒﺎﺕ ﺍﻟﺰّﻭﺟﻴّﺔ‪.‬‬
‫ﺍﻟﻨّﻔﻘﺔ ﻋﻠﻰ ﺯﻭﺟﺎﺗﻪ ﺑﻌﺪﺩﻫ ّﻦ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﻧ ّ‬
‫ﺺ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺎﺩّﺓ ‪ ،08‬ﻫﻲ‪:‬‬
‫ﻱ ﺍﺳﺘﻌﻤﺎﻝ ﺣ ّﻖ ﺍﻟﺘّﻌﺪّﺩ ﺑﺸﺮﻭﻁ ﻧ ّ‬ ‫ﻭﻗﺪ ﻗّﻴﺪ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫‪ -1‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘّﻌﺪّﺩ ﰲ ﺣﺪﻭﺩ ﺍﻟﺸّﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ )ﻋﺪﻡ ﲡﺎﻭﺯ ﻋﺪﺩ ﺃﺭﺑﻊ ﺯﻭﺟﺎﺕ‪ ،‬ﻋﺪﻡ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﺮﺃﺓ‬
‫ﻭﺃﺧﺘﻬﺎ ﺃﻭ ﻋﻤّﺘﻬﺎ ﺃﻭ ﺧﺎﻟﺘﻬﺎ ﻣﻦ ﺍﻟﻨّﺴﺐ ﺃﻭ ﺍﻟﺮّﺿﺎﻉ(‪.‬‬
‫‪ -2‬ﺃﻥ ﻳﻮﺟﺪ ﻣﱪّﺭ ﺷﺮﻋ ّﻲ ﻟﻠﺘّﻌﺪّﺩ‪ ،‬ﻭﻫﻮ ﳏ ﹼﻞ ﺗﻘﺪﻳﺮ ﻣﻦ ﺍﻟﻘﺎﺿﻲ‪.‬‬
‫‪ -3‬ﺃﻥ ﺗﺘﻮﻓﹼﺮ ﺷﺮﻭﻁ ﻭﻧﻴّﺔ ﺍﻟﻌﺪﻝ‪ ،‬ﻓﺄﻣّﺎ ﺷﺮﻭﻃﻪ ﻓﻬﻮ ﺍﳌﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘّﻌﺪّﺩ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻣﺎﻟﻴّﺔ ﺃﻡ ﻏﲑﻫﺎ‪ ،‬ﺃﻣّﺎ ﻧﻴّﺔ‬
‫ﲏ ﻟﻴﺲ ﻟﻠﻘﺎﺿﻲ ﺃﻥ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﻟﻪ ﺃﻥ ﻳﻘﺪّﺭ ﻣﺪﻯ ﺍﺳﺘﻌﺪﺍﺩ ﺍﻟﺰّﻭﺝ ﻟﻠﻌﺪﻝ ﺑﲔ ﺍﻟﺰّﻭﺟﺎﺕ ﺣﺎﻝ‬
‫ﺍﻟﻌﺪﻝ ﻓﻬﻲ ﺃﻣﺮ ﺑﺎﻃ ّ‬
‫ﻣﻨﺢ ﺍﻟﺮّﺧﺼﺔ ﻟﻪ‪.‬‬
‫‪ -4‬ﺃﻥ ﳜﱪ ﺍﻟﺰّﻭﺝ ﺍﻟﺰّﻭﺟﺔ ﺍﻟﺴّﺎﺑﻘﺔ ﻭﺍﻟﺰّﻭﺟﺔ ﺍﻟﻼﹼﺣﻘﺔ ﺑﺮﻏﺒﺘﻪ ﰲ ﺍﻟﺘّﻌﺪّﺩ‪.‬‬

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 ‫‪ -5‬ﺃﻥ ﺗﻮﺍﻓﻖ ﺍﻟﺰّﻭﺟﺔ ﺍﻟﺴّﺎﺑﻘﺔ ﻭﺍﻟﻼﹼﺣﻘﺔ ﻋﻠﻰ ﺍﻟﺘّﻌﺪّﺩ‪.‬‬
‫‪ -6‬ﺃﻥ ﳛﺼﻞ ﺍﻟﺰّﻭﺝ ﺃﺧﲑﺍ ﻋﻠﻰ ﺗﺮﺧﻴﺺ ﻣﻦ ﺭﺋﻴﺲ ﺍﶈﻜﻤﺔ ﺑﻌﺪ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺸّﺮﻭﻁ ﺍﳌﺬﻛﻮﺭﺓ ﺳﺎﺑﻘﺎ‪.‬‬

‫ﻭﻗﺪ ﻣﻨﺢ ﺍﳌﺸﺮّﻉ ﻟﻠﺰّﻭﺟﺘﲔ ﺍﻟﺴّﺎﺑﻘﺔ ﻭﺍﻟﻼﹼﺣﻘﺔ ﺣ ّﻖ ﻃﻠﺐ ﺍﻟﺘّﻄﻠﻴﻖ ﺣﺎﻝ ﺍﻟﺘّﺪﻟﻴﺲ )ﻧﺺ ﺍﳌﺎﺩّﺓ ‪ 08‬ﻣﻜﺮّﺭ( ﻛﻤﺎ‬
‫ﺣﻜﻢ ﺑﻔﺴﺦ ﺍﻟﺰّﻭﺍﺝ ﺍﳉﺪﻳﺪ ﺇﺫﺍ ﱂ ﻳﺴﺘﺼﺪﺭ ﺍﻟﺰّﻭﺝ ﺗﺮﺧﻴﺼﺎ ﻣﻦ ﺍﻟﻘﺎﺿﻲ ﻭﻓﻘﺎ ﻟﻠﺸﺮﻭﻁ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺎﺩّﺓ ‪8‬‬
‫ﺃﻋﻼﻩ )ﺍﳌﺎﺩّﺓ ‪ 8‬ﻣﻜﺮّﺭ ‪.(1‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﹼﺎﻟﺚ‪ :‬ﺛﺒﻮﺕ ﺍﻟﻨّﺴﺐ )ﻃﺮﻕ ﺇﺛﺒﺎﺗﻪ(‪.‬‬
‫ﻣﻦ ﺃﻫ ّﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸّﺮﻳﻌﺔ ﰲ ﺍﻟﺰّﻭﺍﺝ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻷﻧﺴﺎﺏ ﻭﻣﻨﻊ ﺍﺧﺘﻼﻃﻬﺎ ﳏﺎﻓﻈﺔ ﻋﻠﻰ ﻛﻴﺎﻥ ﺍﻷﺳﺮﺓ ﻛﺨﻠﻴّﺔ‬
‫ﺃﺳﺎﺳﻴّﺔ ﻟﺘﻜﻮﻳﻦ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﻭﻫﻮ ﺍﻟﹼﺬﻱ ﺧﻠﻖ ﻣﻦ ﺍﳌﺎﺀ ﺑﺸﺮﺍ ﻓﺠﻌﻠﻪ ﻧﺴﺒﺎ ﻭﺻﻬﺮﺍ ﻭﻛﺎﻥ ﺭﺑّﻚ ﻗﺪﻳﺮﺍ"‪.‬‬
‫ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻣﻨﻊ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺍﻟﻌﺪّﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﻭﻻ ﺗﻌﺰﻣﻮﺍ ﻋﻘﺪﺓ ﺍﻟﻨّﻜﺎﺡ ﺣﺘّﻰ ﻳﺒﻠﻎ ﺍﻟﻜﺘﺎﺏ ﺃﺟﻠﻪ"‪ ،‬ﻭﻷﺟﻠﻪ‬
‫ﹸﺃﻣﺮﺕ ﺍﳌﻌﺘﺪّﺓ ﺑﺎﻹﻗﺮﺍﺭ ﲟﺎ ﰲ ﺭﲪﻬﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺍﳌﻄﻠﹼﻘﺎﺕ ﻳﺘﺮﺑﺼﻦ ﺑﺄﻧﻔﺴﻬ ّﻦ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﻭﻻ ﳛ ﹼﻞ ﳍ ّﻦ ﺃﻥ ﻳﻜﺘﻤﻦ ﻣﺎ‬
‫ﺧﻠﻖ ﺍﷲ ﰲ ﺃﺭﺣﺎﻣﻬ ّﻦ ﺇﻥ ﻛ ّﻦ ﻳﺆﻣ ّﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ"‪.‬‬
‫ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺣﺮّﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻨﻔﻲ ﻧﺴﺐ ﺍﺑﻨﻪ ﺇﻟﻴﻪ‪ 78‬ﺃﻭ ﺃﻥ ﻳﺪّﻋﻲ ﻧﺴﺐ ﻣﻦ ﻟﻴﺲ ﺍﺑﻨﺎ ﻟﻪ‪ ،79‬ﺃﻭ ﺃﻥ ﻳﻨﺴﺐ‬
‫ﻧﻔﺴﻪ ﺇﱃ ﻣﻦ ﻫﻮ ﻟﻴﺲ ﺃﺑﺎ ﻟﻪ ﺃﻭ ﺃﻣﺎ‪.80‬‬
‫ﻱ ﺑﺘﺤﺮﱘ ﺍﻟﺘّﺒﻨّﻲ ﻭﺑﻴﺎﻥ ﻃﺮﻕ ﺛﺒﻮﺕ ﺍﻟﻨّﺴﺐ ﻭﺷﺮﻭﻃﻪ‪.‬‬ ‫ﻷﺟﻞ ﺫﻟﻚ ﺍﻫﺘ ّﻢ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻭﻗﺪ ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ ‪ 40‬ﻣﻦ )ﻕ ﺱ ﺝ( ﻋﻠﻰ ﺃﻧّﻪ "ﻳﺜﺒﺖ ﺍﻟﻨّﺴﺐ ﺑﺎﻟﺰّﻭﺍﺝ ﺍﻟﺼّﺤﻴﺢ ﺃﻭ ﺍﻹﻗﺮﺍﺭ ﺃﻭ ﺍﻟﺒﻴّﻨﺔ ﺃﻭ ﺑﻨﻜﺎﺡ‬
‫ﺍﻟﺸّﺒﻬﺔ ﺃﻭ ﺑﻜ ﹼﻞ ﺯﻭﺍﺝ ﹼﰎ ﻓﺴﺨﻪ ﺑﻌﺪ ﺍﻟﺪّﺧﻮﻝ ﻃﺒﻘﺎ ﻟﻠﻤﻮﺍﺩ ‪ 32‬ﻭ‪ 33‬ﻭ‪ 34‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ‪ .‬ﳚﻮﺯ ﻟﻠﻘﺎﺿﻲ ﺍﻟﻠﹼﺠﻮﺀ ﺇﱃ‬
‫ﺍﻟﻄﹼﺮﻕ ﺍﻟﻌﻠﻤﻴّﺔ ﻹﺛﺒﺎﺕ ﺍﻟﻨّﺴﺐ"‪.‬‬
‫ﻭﳝﻜﻦ ﺑﻴﺎﻥ ﻫﺬﻩ ﺍﻟﻄﹼﺮﻕ ﻋﻠﻰ ﺍﻟﻨّﺤﻮ ﺍﻟﺘّﺎﱄ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﺰّﻭﺍﺝ ﺍﻟﺼّﺤﻴﺢ‪ :‬ﻳﺜﺒﺖ ﺑﻪ ﺍﻟﻨّﺴﺐ ﺩﻭﻥ ﺍﺷﺘﺮﺍﻁ ﺩﻟﻴﻞ ﺃﻭ ﺍﻋﺘﺮﺍﻑ ﻟﻘﻮﻟﻪ ‪-‬ﺹ‪" :-‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ" ﻣﺘّﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻳﺸﺘﺮﻁ ﻓﻴﻪ ﻣﺎ ﻳﻠﻲ )ﻣﻀﻤﻮﻥ ﺍﳌﺎﺩّﺗﲔ ‪ 42-41‬ﻕ ﺱ(‬

‫ﱯ ‪-‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ -‬ﻗﺎﻝ‪" :‬ﺃﻳّﻤﺎ ﺍﻣﺮﺃﺓ ﺃﺩﺧﻠﺖ ﻋﻠﻰ ﻗﻮﻡ ﻣﻦ ﻟﻴﺲ ﻣﻨﻬﻢ ﻓﻠﻴﺴﺖ ﻣﻦ ﺍﷲ‬ ‫‪ -78‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﺃ ﹼﻥ ﺍﻟّﻨ ّ‬
‫ﰲ ﺷﻲﺀ ﻭﻟﻦ ﻳﺪﺧﻠﻬﺎ ﺍﷲ ﺟﻨّﺘﻪ ﻭﺃﻳّﻤﺎ ﺭﺟﻞ ﺟﺤﺪ ﻭﻟﺪﻩ ﻭﻫﻮ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺍﺣﺘﺠﺐ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻪ ﻭﻓﻀﺤﻪ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﻭّﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻳﻮﻡ ﺍﻟﻘﻴّﺎﻣﺔ"‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﻭﺩ ﻭﺍﻟﻨّﺴﺎﺋ ّﻲ‪.‬‬
‫‪ - 79‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻣﺎ ﺟﻌﻞ ﺃﺩﻋﻴﺎﺀﻛﻢ ﺃﺑﻨﺎﺀﻛﻢ ﺫﻟﻜﻢ ﻗﻮﻟﻜﻢ ﺑﺄﻓﻮﺍﻫﻜﻢ ﻭﺍﷲ ﻳﻘﻮﻝ ﺍﳊ ّﻖ ﻭﻫﻮ ﻳﻬﺪﻱ ﺍﻟﺴّﺒﻴﻞ‪ ،‬ﺍﺩﻋﻮﻫﻢ ﻵﺑﺎﺋﻬﻢ ﻫﻮ ﺃﻗﺴﻂ ﻋﻨﺪ‬
‫ﱯ ‪-‬ﺹ‪ -‬ﻓﻴﻘﺎﻝ ﺯﻳﺪ ﺑﻦ ﳏﻤّﺪ ﺣﺘّﻰ ﻧﺰﻟﺖ‬ ‫ﺍﷲ ﻓﺈﻥ ﱂ ﺗﻌﻠﻤﻮﺍ ﺁﺑﺎﺀﻫﻢ ﻓﺈﺧﻮﺍﻧﻜﻢ ﰲ ﺍﻟﺪّﻳﻦ ﻭﻣﻮﺍﻟﻴﻜﻢ" )ﻧﺰﻟﺖ ﰲ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﻛﺎﻥ ﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻟّﻨ ّ‬
‫ﺁﻳﺔ ﲢﺮﱘ ﺍﻟﺘّﺒﻨّﻲ‪) .‬ﺍﻧﻈﺮ‪:‬ﺍﻟﻘﺼّﺔ ﻛﺎﻣﻠﺔ ﺭﻭﺍﺋﻊ ﺍﻟﺒﻴﺎﻥ‪ .‬ﺍﻟﺼّﺎﺑﻮﱐ‪ .‬ﺹ ‪(.269‬‬
‫‪ 80‬ﻗﻮﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪" :‬ﻣﻦ ﺍﺩّﻋﻰ ﺇﱃ ﻏﲑ ﺃﺑﻴﻪ ﺃﻭ ﺍﻧﺘﻤﻰ ﺇﱃ ﻏﲑ ﻣﻮﺍﻟﻴﻪ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨّﺎﺱ ﺃﲨﻌﲔ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻪ‬
‫ﺻﺮﻓﺎ ﻭﻻ ﻋﺪﻻ" ﻣﺘّﻔﻖ ﻋﻠﻴﻪ‪.‬‬
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‫‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺗّﺼﺎﻝ ﳑﻜﻨﺎ‪ :‬ﺃﻱ ﺇﻣﻜﺎﻧﻴّﺔ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺰّﻭﺟﲔ ﻓﻌﻼ ﻭﻋﺎﺩﺓ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻻﺗّﺼﺎﻝ ﻏﲑ ﳑﻜﻦ )ﻛﺎﻥ ﺃﺣﺪ‬
‫ﺍﻟﺰّﻭﺟﲔ ﻏﺎﺋﺒﺎ ﰲ ﺑﻠﺪ ﺑﻌﻴﺪ ﺍﻣﺘﺪّﺕ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﻣﺪّﺓ ﺍﳊﻤﻞ ﺃﻭ ﻛﺎﻥ ﺳﺠﻴﻨﺎ ﻛﺬﻟﻚ ﻓﻴﻨﺘﻔﻲ ﺍﻟﻨّﺴﺐ ﺩﻭﻥ ﻟﻌﺎﻥ ﰲ ﺭﺃﻱ‬
‫ﺺ ﺑﻌﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﻮﻟﺪ ﻣﻨﻪ(‪ ،‬ﻭﻗﺪ ﻗﻀﺖ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ ﺑﺄ ﹼﻥ ﺍﻟﻐﻴﺒﺔ ﻻ ﺗﻀ ّﺮ‬
‫ﺐ ﺍﳌﺨﺘ ّ‬
‫ﺍﳉﻤﻬﻮﺭ( )ﻭﻛﺬﻟﻚ ﰲ ﻗﻄﻊ ﺍﻟ ﹼﻄ ّ‬
‫ﺑﺎﻟﻨّﺴﺐ ﻭﻻ ﳝﻜﻦ ﺍﻟﺘّﻤﺴّﻚ ﻬﺑﺎ )‪ 97/07/08‬ﻣﻠﻒ ‪.(165408‬‬
‫‪ -‬ﻋﺪﻡ ﻧﻔﻴﻪ ﺑﺎﻟﻠﹼﻌﺎﻥ‪ :‬ﺍﻟﻠﹼﻌﺎﻥ ﻫﻮ ﺇﻧﻜﺎﺭ ﺍﻟﺰّﻭﺝ ﻧﺴﺐ ﺍﺑﻦ ﺯﻭﺟﺘﻪ ﺍﻟﹼﱵ ﰲ ﻋﺼﻤﺘﻪ ﻣﱴ ﻋﻠﻢ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺃﻧﻜﺮﻩ ﹸﻓﺮّﻕ‬
‫ﺑﻴﻨﻬﻤﺎ ﻭﻧﺴﺐ ﺍﻹﺑﻦ ﺇﱃ ﺃﻣّﻪ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻘ ّﺮ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻘﻀﺎﺋ ّﻲ ﻋﻠﻰ ﺃ ﹼﻥ ﻣﺪّﺓ ﻧﻔﻲ ﺍﳊﻤﻞ ﻻ ﺗﺘﺠﺎﻭﺯ ﲦﺎﻧﻴﺔ ﺃﻳّﺎﻡ ﻣﻦ ﺍﻟﻌﻠﻢ‬
‫ﺑﻪ‪.81‬‬
‫‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﳌﺪّﺓ ﻳﺘﺼﻮّﺭ ﳎﻲﺀ ﺍﻟﻮﻟﺪ ﻣﻨﻬﺎ‪ :‬ﻭﺫﻟﻚ ﺃ ﹼﻥ ﻟﻠﺤﻤﻞ ﺣ ّﺪﺍ ﺃﺩﱏ ﻭﺃﻣﺪﺍ ﺃﻗﺼﻰ‪ ،‬ﻭﺃﻗ ﹼﻞ ﻣﺪّﺓ ﺍﳊﻤﻞ ﺑﺎﺗﻔﺎﻕ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻌﻠﻢ ﻫﻮ ﺳﺘّﺔ ﺃﺷﻬﺮ ﻣﻦ ﻭﻗﺖ ﺍﻟﺪّﺧﻮﻝ ﻭﺇﻣﻜﺎﻥ ﺍﻟﻮﻁﺀ ﰲ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ‪.‬‬
‫ﻭﺩﻟﻴﻞ ﺇﲨﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﻤﻞ ﲟﺠﻤﻮﻉ ﺁﻳﺘﲔ ﳘﺎ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﲪﻠﻪ ﻭﻓﺼﺎﻟﻪ ﺛﻼﺛﻮﻥ ﺷﻬﺮﺍ" ﻭﻗﻮﻟﻪ‪" :‬ﻭﻓﺼﺎﻟﻪ ﰲ‬
‫ﻋﺎﻣﲔ"‪ .‬ﻓﺎﻵﻳﺔ ﺍﻷﻭﱃ ﺣﺪّﺩﺕ ﺍﳊﻤﻞ ﻭﺍﻟﻔﺼﺎﻝ ﻣﻌﺎ ﺑﺜﻼﺛﲔ ﺷﻬﺮﺍ ﻭﺣﺪّﺩﺕ ﺍﻟﺜﹼﺎﻧﻴﺔ ﻣﺪّﺓ ﺍﻟﻔﺼﺎﻝ ﺑﻌﺎﻣﲔ ﻓﺒﻘﻰ ﻟﻠﺤﻤﻞ‬
‫ﻭﺣﺪﻩ ﺳﺘّﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻗﺪ ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ )‪ (42‬ﻋﻠﻰ ﺃ ﹼﻥ ﺃﻗ ﹼﻞ ﻣﺪّﺓ ﺍﳊﻤﻞ )‪ (06‬ﺃﺷﻬﺮ‪.‬‬
‫ﻭﺃﻣّﺎ ﺃﻛﺜﺮ ﺍﳊﻤﻞ ﻓﻠﻠﻔﻘﻬﺎﺀ ﻓﻴﻪ ﺁﺭﺍﺀ ﳐﺘﻠﻔﺔ ﻭﻣﺘﻨﻮّﻋﺔ‪ ،‬ﺍﺳﺘﻘ ّﺮ ﺍﻟﻔﻘﻪ ﺍﳌﻌﺎﺻﺮ ﻋﻠﻰ ﺍﻋﺘﻤﺎﺩ ﺍﺛﲏ ﻋﺸﺮ ﺷﻬﺮﺍ ﺃﻭ ﻋﺸﺮﺓ‬
‫ﻱ ﰲ ﺍﳌﺎﺩّﺓ )‪ 42‬ﻕ ﺱ( ﺑﺄ ﹼﻥ ﺃﻗﺼﻰ ﻣﺪّﺓ ﺍﳊﻤﻞ ﻫﻲ ﻋﺸﺮﺓ ﺃﺷﻬﺮ ﻭﺃﺧﺬ‬
‫ﺃﺷﻬﺮ ﻣﻄﺎﺑﻘﺔ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﻗﺪ ﺟﺰﻡ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻱ ﺛﺒﻮﺕ ﻧﺴﺐ ﺍﻹﺑﻦ ﻣﻦ ﺃﺑﻴﻪ ﺇﺫﺍ ﻭﻟﺪ‬
‫ﻱ ﻭﺍﻟﺘّﻮﻧﺴ ّﻲ ﻭﺍﳌﻐﺮﰊّ ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﴰﺴﻴّﺔ ﻭﻗﺪ ﻗﺮّﺭ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺴّﻮﺭ ّ‬
‫ﺺ ﺍﳌﺎﺩّﺓ )‪ 43‬ﻕ ﺱ( "ﻳﻨﺴﺐ ﺍﻟﻮﻟﺪ ﻷﺑﻴﻪ ﺇﺫﺍ ﻭﺿﻊ ﺍﳊﻤﻞ ﺧﻼﻝ ﻋﺸﺮﺓ‬
‫ﺧﻼﻝ ﻋﺸﺮﺓ ﺃﺷﻬﺮ ﻣﻦ ﺍﻻﻧﻔﺼﺎﻝ ﺃﻭ ﺍﻟﻮﻓﺎﺓ ﰲ ﻧ ّ‬
‫)‪ (10‬ﺃﺷﻬﺮ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻻﻧﻔﺼﺎﻝ ﺃﻭ ﺍﻟﻮﻓﺎﺓ"‪.‬‬
‫ﺏ‪ -‬ﺍﻹﻗﺮﺍﺭ‪ :‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪.‬‬
‫‪ -1‬ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻨّﺴﺐ ﻋﻠﻰ ﺍﻟﻨّﻔﺲ )ﺍﻻﺳﺘﻠﺤﺎﻕ(‪ :‬ﺍﺩّﻋﺎﺀ ﺍﳌﺪّﻋﻲ ﺃﻧّﻪ ﺃﺏ ﻟﻐﲑﻩ )ﺗﻌﺮﻳﻒ ﺍﳌﺎﻟﻜﻴّﺔ(‬
‫ﻭﺃﺟﺎﺯ ﺍﳊﻨﻔﻴّﺔ ﺃﻥ ﺗﺴﺘﻠﺤﻖ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻠﻤﺴﺘﻠﺤﻖ ﺃ ّﻡ ﻣﻌﺮﻭﻓﺔ ﻭﻛﺎﻧﺖ ﺍﳌﺪّﻋﻴﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻷﺯﻭﺍﺝ ﻭﻋﺪّﻬﺗﻢ‪،‬‬
‫ﺃﻣّﺎ ﺑﺎﻟﻨّﺴﺒﺔ ﻟﻠﻤﺘﺰﻭّﺟﺔ ﻭﺍﳌﻌﺘﺪّﺓ ﻓﺈﻧّﻪ ﻻ ﺑ ّﺪ ﺇﺫﺍ ﺍﺩّﻋﺖ ﺃ ﹼﻥ ﻭﻟﺪﻫﺎ ﻣﻨﻬﺎ ﻣﻦ ﺗﺼﺪﻳﻖ ﺍﻟﺰّﻭﺝ ﻷﻧّﻪ ﺳﻴﻠﺤﻖ ﺑﻪ‪.‬‬
‫ﻭﻗﺪ ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ )‪ (44‬ﻋﻠﻰ ﺃﻧّﻪ‪" :‬ﻳﺜﺒﺖ ﺍﻟﻨّﺴﺐ ﺑﺎﻹﻗﺮﺍﺭ ﺑﺎﻟﺒﻨﻮّﺓ ﺃﻭ ﺍﻷﺑﻮّﺓ ﺃﻭ ﺍﻷﻣﻮﻣﺔ ﺠﻤﻟﻬﻮﻝ ﺍﻟﻨّﺴﺐ ﻭﻟﻮ ﰲ‬
‫ﻣﺮﺽ ﺍﳌﻮﺕ ﻣﱴ ﺻﺪّﻗﻪ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﻌﺎﺩﺓ"‪.‬‬

‫‪ 81‬ﺃﻧﻈﺮ‪ :‬ﻗﺮﺍﺭ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ ﺍﳌﺆﺭّﺥ ﰲ‪ 1993/11/23 :‬ﰲ ﻣﻠﻒ ﺭﻗﻢ ‪.99000‬‬
‫ﻣﻼﺣﻈﺔ‪ :‬ﻳﺘ ّﻢ ﺍﻟﻠﹼﻌﺎﻥ ﺃﻣﺎﻡ ﺍﳌﺴﺠﺪ ﺍﻟﻌﺘﻴﻖ )ﻗﺮﺍﺭ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ ‪(1997/10/28‬‬
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‫ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻓﺈ ﹼﻥ ﺍﻹﻗﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻨّﻔﺲ ﻳﺜﺒﺖ ﺑﺈﻗﺮﺍﺭ ﺍﻷﺏ ﺃﻭ ﺍﻷ ّﻡ ﻭﺣﺘّﻰ ﺍﻻﺑﻦ ﺍﳌﺴﺘﻠﺤﻖ ﻭﻫﺬﺍ ﻟﻘﺼﺪ ﺍﳌﺸﺮّﻉ ﺣﻔﻆ‬
‫ﺍﻷﻧﺴﺎﺏ ﺇ ﹼﻻ ﺃﻧّﻪ ﺍﺷﺘﺮﻁ ﻟﺬﻟﻚ‪:‬‬
‫‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﺴﻮﺏ ﳎﻬﻮﻝ ﺍﻟﻨّﺴﺐ‪ ،‬ﻷ ﹼﻥ ﺛﺎﺑﺖ ﺍﻟﻨّﺴﺐ ﻳﻌﺘﱪ ﺍﺩّﻋﺎﺀ ﺍﻷﺑﻮّﺓ ﻋﻠﻴﻪ ﻗﺬﻓﺎ ﻳﺴﺘﺤ ّﻖ ﺻﺎﺣﺒﻪ ﻋﻘﻮﺑﺔ‬
‫ﺍﻟﻘﺬﻑ‪.‬‬
‫‪ -‬ﺃﻥ ﻻ ﻳﻜﺬﹼﺑﻪ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻛﻔﺎﺭﻕ ﺍﻟ ّ‬
‫ﺴ ّﻦ ﺍﻟﻘﻠﻴﻞ ﺍﻟﹼﺬﻱ ﻻ ﻳﺴﻤﺢ ﺑﺎﻷﺑﻮّﺓ ﳌﺪّﻋﻴﻬﺎ ﺃﻭ ﺍﻟﻌﻘﻢ ﺍﻟﹼﺬﻱ ﻻ ﻳﺴﻤﺢ‬
‫ﺑﺎﻷﻣﻮﻣﺔ ﳌﺪّﻋﻴﺘﻬﺎ‪.‬‬
‫ﻭﺯﺍﺩ ﺍﳉﻤﻬﻮﺭ ﻏﲑ ﺍﳌﺎﻟﻜﻴّﺔ ﺷﺮﻁ ﺗﺼﺪﻳﻖ ﺍﳌﻘﺮّ ﻟﻪ ﻋﻠﻰ ﺇﻗﺮﺍﺭ ﺍﳌﺪّﻋﻲ ﺇﻥ ﻛﺎﻥ ﺃﻫﻼ ﻟﺬﻟﻚ ﻭﱂ ﻳﺸﺘﺮﻁ ﺍﳌﺎﻟﻜﻴّﺔ ﺫﻟﻚ‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻨّﺴﺐ ﺣ ّﻖ ﻟﻠﻮﻟﺪ ﻋﻠﻰ ﺍﻷﺏ ﻓﺜﺒﺖ ﺑﺈﻗﺮﺍﺭﻩ ﺩﻭﻥ ﺗﻮﻗﹼﻒ ﻋﻠﻰ ﺗﺼﺪﻳﻖ ﻣﻨﻪ –ﺃﻱ ﺍﻹﺑﻦ‪ -‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ‬
‫ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﺬﺏ ﺍﳌﻘﺮّ‪.‬‬
‫ﻭﺍﻻﺳﺘﻠﺤﺎﻕ ﻬﺑﺬﺍ ﺍﳌﻌﲎ ﺧﻼﻑ ﺍﻟﺘّﺒﻨّﻲ ﻷ ﹼﻥ ﺍﻻﺳﺘﻠﺤﺎﻕ ﻧﺴﺐ ﺣﻘﻴﻘ ّﻲ ﺃﻇﻬﺮﻩ ﺍﻹﻗﺮﺍﺭ ﲞﻼﻑ ﺍﻟﺘّﺒﻨّﻲ ﻓﻬﻮ ﻋﻼﻗﺔ‬
‫ﺻﻮﺭﻳّﺔ ﻣﺒﻨﻴّﺔ ﻷﺑﻮّﺓ ﻭﺑﻨﻮّﺓ ﻏﲑ ﺣﻘﻴﻘﻴﲔ‪ ،‬ﻭﳍﺬﺍ ﺃﺟﺎﺯ ﺍﳌﺸﺮّﻉ ﺍﻻﺳﺘﻠﺤﺎﻕ ﻭﻟﻮ ﰲ ﻣﺮﺽ ﺍﳌﻮﺕ ﺣﺮﺻﺎ ﻋﻠﻰ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ‬
‫ﺍﻷﻧﺴﺎﺏ ﺭﻏﻢ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺷﺒﻬﺔ ﺇﺩﺧﺎﻝ ﻭﺍﺭﺙ‪ 82‬ﺑﻴﻨﻤﺎ ﻣﻨﻊ ﺍﻟﺘّﺒﻨّﻲ ﺑﻘﻮﻟﻪ‪" :‬ﻳُﻤﻨﻊ ﺍﻟﺘّﺒﻨّﻲ ﺷﺮﻋﺎ ﻭﻗﺎﻧﻮﻧﺎ" )ﻧ ّ‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪.(46‬‬
‫‪ -2‬ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻨّﺴﺐ ﺇﱃ ﺍﻟﻐﲑ‪ :‬ﻫﻮ ﲪﻞ ﻧﺴﺐ ﻋﻠﻰ ﺍﻟﻐﲑ‪ ،‬ﻛﺄﻥ ﻳﻘﻮﻝ ﺃﺣﺪ‪ :‬ﻫﺬﺍ ﺃﺧﻲ‪ .‬ﻓﻘﺪ ﲪﻞ ﺍﻟﻨّﺴﺐ ﺇﱃ‬
‫ﺺ ﺍﳌﺎﺩّﺓ )‪ (45‬ﻋﻠﻰ ﺃ ﹼﻥ "ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻨّﺴﺐ ﰲ ﻏﲑ‬
‫ﺃﺑﻴﻪ‪ .‬ﻭﻳﺸﺘﺮﻁ ﻟﻪ ﺗﺼﺪﻳﻖ ﺍﻟﻐﲑ ﺍﶈﻤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﻨّﺴﺐ ﻫﺬﺍ ﺍﻻﺩّﻋﺎﺀ ﻟﻨ ّ‬
‫ﺍﻟﺒﻨﻮّﺓ ﻭﺍﻷﺑﻮّﺓ ﻭﺍﻷﻣﻮﻣﺔ ﻻ ﻳﺴﺮﻱ ﻋﻠﻰ ﻏﲑ ﺍﳌﻘﺮّ ﺇ ﹼﻻ ﺑﺘﺼﺪﻳﻘﻪ"‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻓﺈ ﹼﻥ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻨّﺴﺐ ﻋﻠﻰ ﺍﻟﻐﲑ ﻻ ﳝﻠﻜﻪ ﺍﳌﻘ ّﺮ ﻭﻻ ﻳﻠﺰﻡ ﻏﲑﻩ ﺇ ﹼﻻ ﺑﺎﻟﺘّﺼﺪﻳﻖ ﻟﻪ ﻛﻤﺎ ﺃ ﹼﻥ ﺁﺛﺎﺭ ﻫﺬﺍ‬
‫ﺍﻟﺘّﺼﺪﻳﻖ ﻣﻨﺼﺮﻓﺔ ﺇﱃ ﺍﳌﻘﺮّ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﻓﺈﺫﺍ ﺃﻗ ّﺮ ﺷﺨﺺ ﺑﺄﺧﻮّﺓ ﳎﻬﻮﻝ ﺍﻟﻨّﺴﺐ‪ ،‬ﻭﺃﻧﻜﺮ ﺇﺧﻮﺗﻪ ﻓﻼ ﻳﺴﺮﻱ‬
‫ﻫﺬﺍ ﺍﻹﻗﺮﺍﺭ ﻋﻠﻴﻬﻢ ﻭﺑﺎﻟﺘّﺎﱄ ﻓﻼ ﻳﺮﺙ ﻣﻨﻬﻢ ﻭﻳﺮﺙ ﻣﻦ ﺍﳌﻘﺮّ‪.‬‬

‫ﻣﻼﺣﻈﺔ‪ :‬ﺍﻹﻗﺮﺍﺭ ﺑﺎﻷﺑﻮّﺓ ﻳﺴﺮﻱ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ ﻭﻋﻠﻰ ﻏﲑﻫﻢ ﻭﻛﺬﺍ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺒﻨﻮّﺓ ﺃﻭ ﺍﻷﻣﻮﻣﺔ‪.‬‬
‫ﺝ‪ -‬ﺍﻟﺒﻴّﻨﺔ‪ :‬ﺍﻟﺒﻴّﻨﺔ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻫﻲ ﺍﻟﺸّﻬﺎﺩﺓ ﻭﺭﺃﻯ ﺑﻌﻀﻬﻢ ﺃﻧّﻬﺎ ﻛ ﹼﻞ ﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﺍﳊﺠّﺔ ﻣﻦ ﻃﺮﻕ ﺍﻹﺛﺒﺎﺕ‪.‬‬
‫ﻱ ﺍﳌﻌﲎ ﺍﻷﻭّﻝ‪ ،‬ﻭﺍﻟﺒﻴّﻨﺔ ﺃﻗﻮﻯ ﻣﻦ ﺍﻹﻗﺮﺍﺭ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻨّﺴﺐ‪ ،‬ﻷﻧّﻬﺎ ﻣﱴ ﺗﺜﺒﺖ ﺩ ﹼﻝ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﻭﻗﺪ ﻗﺼﺪ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﻛﺬﺏ ﺍﳌﻘﺮّ ﻓﺼ ّﺢ ﻭﺛﺒﺖ ﺍﻟﻨّﺴﺐ ﺑﺎﻟﺒﻴّﻨﺔ‪.‬‬

‫‪ -82‬ﳚﺐ ﻋﻠﻰ ﻣﺪّﻋﻲ ﺍﻷﺑﻮّﺓ ﺃﻭ ﺍﻟﺒﻨﻮّﺓ ﺃﻭ ﺍﻷﻣﻮﻣﺔ ﺃﻥ ﻳﻘﺪّﻡ ﺭﻓﻘﺔ ﻃﻠﺐ ﺇﺛﺒﺎﺕ ﺍﻟﻨّﺴﺐ ﻭﺛﻴﻘﺔ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﺍﳌﺴﺘﺨﺮﺟﺔ ﻣﻦ ﺳﺠﻼﹼﺕ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ‬
‫ﺺ ﺍﳌﺎﺩّﺓ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ‪ 224-63‬ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﻌﺪﻡ ﻗﺒﻮﻝ ﺃﻱ ﺩﻋﻮﻯ ﻟﻠﺤﻜﻢ ﺑﺄﻱ ﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺰّﻭﺍﺝ ﻣﺎ ﱂ ﻳﻘﺪّﻡ ﺍﳌﺪّﻋﻲ ﻋﻘﺪ ﺯﻭﺍﺝ‬ ‫ﺗﻄﺒﻴﻘﺎ ﻟﻨ ّ‬
‫ﻣﺴﺠّﻞ ﺃﻭ ﻣﻘﻴّﺪ ﰲ ﺳﺠﻼﹼﺕ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴّﺔ ﻭﺑﺎﻟﺘّﺎﱄ ﻓﻴﺸﺘﺮﻁ ﺛﺒﻮﺕ ﻭﺟﻮﺩ ﻋﻼﻗﺔ ﺯﻭﺍﺝ ﺳﺎﺑﻖ ﻟﺘﺎﺭﻳﺦ ﺍﻹﻗﺮﺍﺭ‪.‬‬
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‫ﺩ‪ -‬ﻧﻜﺎﺡ ﺍﻟﺸّﺒﻬﺔ‪ :‬ﻭﻫﻮ ﺍﻟﻨّﻜﺎﺡ ﺍﻟﻨّﺎﺷﺊ ﻋﻦ ﺧﻄﺄ ﰲ ﺍﻟﻘﺮﻳﻦ‪ ،‬ﻓﻴﺜﺒﺖ ﺑﻪ ﺍﻟﻨّﺴﺐ ﺇﺫﺍ ﺃﺗﺖ ﺑﻮﻟﺪ ﻟﺴﺘّﺔ ﺃﺷﻬﺮ ﻓﺄﻛﺜﺮ‬
‫ﻭﺃﺩﱏ ﻣﻦ ﻋﺸﺮﺓ ﻟﺘﺄﻛﹼﺪ ﺍﳊﻤﻞ ﻣﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﻮﺟﻮﺏ ﺍﻻﺳﺘﱪﺍﺀ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﲟﺪّﺓ ﺍﻟﻌﺪّﺓ ﺣﺴﺐ ﺣﺎﻝ ﺍﳌﺮﺃﺓ‪.‬‬
‫ﻩ‪ -‬ﺍﻟﻨّﻜﺎﺡ ﺍﻟﺒﺎﻃﻞ‪ :‬ﻭﻫﻮ ﺍﻟﹼﺬﻱ ﺣﻜﻢ ﺍﻟﻘﺎﻧﻮﻥ ﺑﻔﺴﺨﻪ ﺑﻌﺪ ﺍﻟﺪّﺧﻮﻝ ﻟﻜﻮﻥ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﶈﺮّﻣﺎﺕ‪ ،‬ﺃﻭ ﺍﺧﺘ ﹼﻞ ﺭﻛﻦ‬
‫ﺍﻟﺮّﺿﺎ‪ ،‬ﻓﻴﺜﺒﺖ ﺑﻪ ﺍﻟﻨّﺴﺐ ﺇﺫﺍ ﺗﻮﺍﻓﺮﺕ ﺍﻟﺸّﺮﻭﻁ ﺍﻟﻮﺍﺟﺐ ﺗﻮﻓﹼﺮﻫﺎ ﰲ ﺍﻟﺰّﻭﺍﺝ ﺍﻟﺼّﺤﻴﺢ‪.‬‬

‫ﻱ ﺃﺟﺎﺯ ﺍﻟﻠﹼﺠﻮﺀ ﻋﻠﻰ ﺍﻟﺘّﻠﻘﻴﺢ ﺍﻻﺻﻄﻨﺎﻋ ّﻲ ﻭﺑﺎﻟﺘّﺎﱄ ﻓﻬﻮ ﻳﺜﺒﺖ ﺑﺎﻟﻨّﺴﺐ ﺍﻟﻨّﺎﺷﺊ ﻋﻨﻪ‪،‬‬
‫ﻭﺍﳌﻼﺣﻆ ﺃ ﹼﻥ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺇ ﹼﻻ ﺃﻧّﻪ ﺍﺷﺘﺮﻁ ﻟﺬﻟﻚ ﺷﺮﻭﻃﺎ ﺣﺪّﺩﻬﺗﺎ ﺍﳌﺎﺩّﺓ )‪ (45‬ﻣﻜﺮّﺭ ﻛﺎﻟﺘّﺎﱄ‪:‬‬
‫‪ -1‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺰّﻭﺍﺝ ﺷﺮﻋّﻴﺎ‪.‬‬
‫‪ -2‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘّﻠﻘﻴﺢ ﺑﺮﺿﺎ ﺍﻟﺰّﻭﺟﲔ ﻭﺃﺛﻨﺎﺀ ﺣﻴﺎﻬﺗﻤﺎ‪.‬‬
‫ﲏ ﺍﻟﺰّﻭﺝ ﻭﺑﻮﻳﻀﺔ ﺭﺣﻢ ﺍﻟﺰّﻭﺟﺔ ﺩﻭﻥ ﻏﲑﳘﺎ‪.‬‬
‫‪ -3‬ﺃﻥ ﻳﺘ ّﻢ ﲟ ّ‬
‫‪ -4‬ﺃﻥ ﻻ ﻳﺘ ّﻢ ﺍﻟﺘّﻠﻘﻴﺢ ﺍﻻﺻﻄﻨﺎﻋ ّﻲ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻷ ّﻡ ﺍﻟﺒﺪﻳﻠﺔ‪.‬‬

‫ﻭﻗﺪ ﺃﺟﺎﺯ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﻧﺺ ﺍﳌﺎﺩﺓ )‪ (40‬ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﻄﺮﻕ ﺍﻟﻌﻠﻤﻴﺔ ﻹﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﺫﻟﻚ ﻻ‬

‫ﻳﻌﲏ ﺍﺳﺘﻐﻨﺎﺀ ﺍﳌﺸﺮﻉ ﻋﻦ ﺷﺮﻋﻴﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﺑﻴﺎﻥ ﻣﻨﻬﺞ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﺗﻄﻠﺐ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬

‫‪ .1‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﺮﻳﻖ ﺍﻷﻭﻝ ﻓﻬﻮ ﺻﺮﻳﺢ ﰲ ﺍﺷﺘﺮﺍﻁ ﺷﺮﻋﻴﺔ ﺍﻟﻌﻼﻗﺔ‪.‬‬
‫‪ .2‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﺑﺎﻷﻣﻮﻣﺔ ﺃﻭ ﺍﻟﺒﻨﻮﺓ ﺍﻟﱵ ﻳﻨﺘﺴﺐ ﻬﺑﺎ ﺇﱃ ﺍﻷﻡ ﻓﻼ ﺗﻄﺮﺡ ﺇﺷﻜﺎﻻ‬
‫ﻷﻥ ﺍﻟﻨﺴﺐ ﻻ ﻳﻜﻮﻥ ﻟﻸﻧﺜﻰ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻼ ﲢﺘﺎﺝ ﺇﱃ ﺷﺮﻋﻴﺔ ﻋﻼﻗﺔ‪ .‬ﻭﺃﻣﺎ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﺑﺎﻷﺑﻮﺓ ﺃﻭ ﺍﻟﺒﻨﻮﺓ ﺍﻟﱵ ﻳﻨﺘﺴﺐ ﻬﺑﺎ‬
‫ﺇﱃ ﺍﻷﺏ ﻓﺘﺤﺘﺎﺝ ﺇﱃ ﺷﺮﻋﻴﺔ ﺍﻟﻌﻼﻗﺔ ﻟﻨﺺ ﺍﳌﺎﺩﺓ )‪ (46‬ﻋﻠﻰ ﺃﻧﻪ "ﳝﻨﻊ ﺍﻟﺘﺒﲏ ﺷﺮﻋﺎ ﻭﻗﺎﻧﻮﻧﺎ"‪.‬‬
‫‪ .3‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻓﻬﻲ ﺑﺪﻭﺭﻫﺎ ﳏﻜﻮﻣﺔ ﺑﺎﳌﺎﺩﺗﲔ ‪ 41‬ﻭ‪ ،46‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺘﺤﺘﺎﺝ ﻹﺛﺒﺎﺕ ﺷﺮﻋﻴﺔ ﺍﻟﻌﻼﻗﺔ‪.‬‬
‫‪ .4‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﺮﻳﻖ ﺍﻟﺮﺍﺑﻊ )ﻧﻜﺎﺡ ﺍﻟﺸﺒﻬﺔ( ﻭﺍﳋﺎﻣﺲ )ﺍﻟﻨﻜﺎﺡ ﺍﻟﺒﺎﻃﻞ( ﻓﻤﻦ ﺍﳌﺆﻛﺪ ﺃﻥ ﺷﺮﻋﻴﺔ ﺍﻟﻌﻼﻗﺔ ﻏﺎﺋﺒﺔ ﻫﻨﺎ‪،‬‬
‫ﻭﺇﳕﺎ ﻗﺮﺭ ﺍﳌﺸﺮﻉ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﻬﺑﻤﺎ ﺣﻔﻈﺎ ﳊﻖ ﺍﻟﻮﻟﺪ ﰲ ﺍﻟﻨﺴﺐ ﺑﻨﺎﺀ ﻋﻠﻰ ﻭﺟﻮﺩ ﻋﻘﺪ ﺍﻧﺼﺮﻑ ﺃﺛﺮﻩ ﺇﱃ ﻏﲑ ﺍﻟﺰﻭﺝ ﰲ‬
‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺃﺻﺎﺑﻪ ﺧﻠﻞ ﰲ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺼﺮ ﺑﻪ ﻋﻦ ﺍﻟﻌﻘﺪ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﻄﺮﻕ ﺍﻟﻌﻠﻤﻴﺔ ﻹﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻻ ﻳﻌﺘﱪ ﺍﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﺷﺘﺮﺍﻁ‬
‫ﻛﻮﻧﻪ ﻧﺎﺷﺌﺎ ﻋﻦ ﺯﻭﺍﺝ ﺷﺮﻋﻲّ‪ ،‬ﻭﺗﻮﺿﻴﺤﻪ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ .1‬ﻧﺺ ﺍﳌﺎﺩﺓ ‪ 41‬ﻛﻘﺎﻋﺪﺓ ﻋﺎﻣﺔ ﺑﺄﻧﻪ "ﻳﻨﺴﺐ ﺍﻟﻮﻟﺪ ﻷﺑﻴﻪ ﻣﱴ ﻛﺎﻥ ﺍﻟﺰﻭﺍﺝ ﺷﺮﻋﻴﺎ"‪.‬‬
‫‪ .2‬ﻣﻨﻊ ﺍﻟﺘﺒﲏ ﰲ ﻧﺺ ﺍﳌﺎﺩﺓ ‪" 46‬ﳝﻨﻊ ﺍﻟﺘﺒﲏ ﺷﺮﻋﺎ ﻭﻗﺎﻧﻮﻧﺎ"‬
‫‪ .3‬ﺇﻥ ﺩﻭﺭ ﺍﻟﻄﺮﻕ ﺍﻟﻌﻠﻤﻴﺔ ﻗﺎﺻﺮ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﺍﻟﺒﻴﻮﻟﻮﺟﻲ‪.‬‬
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 ‫‪ .4‬ﺇﻥ ﺍﻋﺘﺒﺎﺭ ﻧﻜﺎﺡ ﺍﻟﺸﺒﻬﺔ ﻭﺍﻟﻨﻜﺎﺡ ﺍﻟﺒﺎﻃﻞ ﲟﻔﻬﻮﻡ ﺍﳌﻮﺍﺩ ‪32‬ﻭ‪33‬ﻭ‪ 34‬ﻃﺮﻳﻘﲔ ﻹﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻛﺎﻥ ﻟﺸﺒﻬﺔ‬
‫ﺍﳋﻄﺄ ﻣﻊ ﻭﺟﻮﺩ ﻋﻘﺪ ﻗﺮﺭ ﺍﻟﻘﺎﻧﻮﻥ ﺑﻄﻼﻧﻪ‪.‬‬
‫ﳑﺎ ﺗﻘﺪﻡ ﻓﺈﻥ ﺍﻟﻠﺠﻮﺀ ﻟﻠﻄﺮﻕ ﺍﻟﻌﻠﻤﻴﺔ ﻹﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻻ ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﺑﻪ ﻋﻦ ﺷﺮﻋﻴﺔ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻋﺎﻣﻼ ﻣﺴﺎﻋﺪﺍ ﰲ ﻃﺮﻕ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﺑﺎﻹﻗﺮﺍﺭ ﺃﻭ ﺍﻟﺒﻴﻨﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻄﹼﻼﻕ ﻭﺁﺛﺎﺭﻩ‬

‫ﺍﻋﺘﺮﻓﺖ ﻏﺎﻟﺐ ﺍﻟﺸﺮﺍﺋﻊ ﲰﺎﻭﻳﺔ ﻛﺎﻧﺖ ﺃﻭ ﺃﺭﺿﻴﺔ ﺑﺸﺮﻋﻴﺔ ﺍﻟﻄﻼﻕ ﻋﻠﻰ ﺧﻼﻑ ﺑﻴﻨﻬﺎ ﰲ ﺇﻃﻼﻕ ﺍﻹﺭﺍﺩﺓ ﰲ ﺇﻳﻘﺎﻋﻪ ﺃﻭ‬

‫ﺗﻘﻴﻴﺪﻫﺎ)‪ ،(1‬ﻭﻗﺪ ﻧﻈﺮ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻄﻼﻕ ﻧﻈﺮﺓ ﻭﺍﻗﻌّﻴﺔ‪ ،‬ﻓﻜﺮﻫﻪ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺇﻬﻧﺎﺀ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ ﻭﻫﺪﻡ ﺍﻟﻜﻴﺎﻥ ﺍﳌﺎﺩﻱ‬

‫ﻟﻸﺳﺮﺓ ﻭﻫﻮ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺸﻬﲑ ﻗﻮﻟﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :-‬ﺃﺑﻐﺾ ﺍﳊﻼﻝ ﻋﻨﺪ ﺍﷲ ﺍﻟﻄﻼﻕ "‪ .83‬ﻭﻟﻜﻦ‬

‫ﱂ ﳛﺮﻣﻪ ﻭﻫﺬﺍ ﻻﺣﺘﻤﺎﻝ ﻛﻮﻧﻪ ﺩﻓﻌﺎ ﻟﻀﺮﺭ ﻣﺴﺘﺪﱘ ﻏﺎﻟﺐ‪ ،‬ﻭﺇﻬﻧﺎﺀ ﻟﻌﻼﻗﺔ ﺍﻬﻧﺎﺭﺕ ﻓﻴﻬﺎ ﻛﻞ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻌﻨﻮﻳﺔ‪،‬‬

‫ﻭﻫﻮ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ "ﻭﺇﻥ ﻳﺘﻔﺮﻗﺎ ﻳﻐﲏ ﺍﷲ ﻛﻼ ﻣﻦ ﺳﻌﺘﻪ"‪.84‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟ ﹼﻄﻼﻕ ﻭﲤﻴﻴﺰﻩ ﻋﻦ ﺍﻟﻔﺴﺦ‪.‬‬

‫ﺃﻭﻻ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻄﻼﻕ‪.‬‬

‫ﺍﻟﻄﹼﻼﻕ ﰲ ﺍﹼﻟﻠﻐﺔ ﻫﻮ ﺣ ﹼﻞ ﺍﻟﻘﻴﺪ ﻭﺍﻟ ّﺮﺍﺑﻄﺔ ﺣﺴّﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﻌﻨﻮّﻳﺔ‪ ،‬ﺃﻣّﺎ ﺷﺮﻋﺎ ﻓﻘﺪ ُﻋﺮﻑ ﺗﻌﺮﻳﻔﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪:‬‬

‫‪ .1‬ﺇﻬﻧﺎﺀ ﺍﻟ ّﺮﺍﺑﻄﺔ ﺍﻟ ّﺰﻭﺟّﻴﺔ‪ .‬ﻳﺆﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟّﺘﻌﺮﻳﻒ ﺃّﻧﻪ ﻻ ﻳﺸﻤﻞ ﺣﺎﻝ ﺍﻟ ﹼﻄﻼﻕ ﺍﻟﺮّﺟﻌﻲ‪ ،‬ﺇﺫ ﺗﺴﺘﻤﺮ ﺍﻟ ّﺮﺍﺑﻄﺔ‬

‫ﺍﻟ ّﺰﻭﺟّﻴﺔ ﺣﻜﻤﺎ ﺣﱴ ﻬﻧﺎﻳﺔ ﺍﻟﻌ ّﺪﺓ‪.‬‬

‫‪ .2‬ﻧﻘﺼﺎﻥ ﺣ ﹼﻞ ﺍﻟ ﹼﻄﻼﻕ ﺑﻠﻔﻆ ﳐﺼﻮﺹ‪ :‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﻳﻨﻘﺺ ﻣﻦ ﺣﻖ ﺍﻟ ّﺰﻭﺝ ﰲ ﻋﺪﺩ‬

‫ﺸﻲﺀ ﺑﻨﻔﺴﻪ(‪ ،‬ﻭﻛﺬﺍ ﺃّﻧﻪ ﻻ ﻳﺸﻤﻞ ﺣﺎﻝ ﻭﻗﻮﻉ‬

‫ﺍﻟﺘﻄﻠﻴﻘﺎﺕ ﺍﳌﻤﻨﻮﺣﺔ ﻟﻪ‪ ،‬ﻭﻳﺆﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟ ّﺪﻭﺭ )ﺗﻌﺮﻳﻒ ﺍﻟ ّ‬

‫ﺍﻟﻄﻼﻕ ﺛﻼﺛﺎ‪ ،‬ﺇﺫ ﻓﻴﻪ ﺇﻬﻧﺎﺀ ﳊﻞ ﺍﻟ ﹼﻄﻼﻕ ﻻ ﳎ ّﺮﺩ ﺇﻧﻘﺎﺹ‪.‬‬

‫)‪ (1‬ﺍﻋﺘﱪﺕ ﺍﻟﺪﻳﺎﻧﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺍﻟﻄﻼﻕ ﺗﻔﺮﻳﻘﺎ ﳌﺎ ﲨﻌﻪ ﺍﷲ‪ ،‬ﻭﱂ ﺗﺴﻤﺢ ﺍﳌﺬﻫﺐ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻲ ﺇﻻ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺍﳉﺴﺪﻱ‪.‬‬
‫‪ -83‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬
‫‪ -84‬ﺳﻮﺭﺓ ﺍﻟﻨّﺴﺎﺀ‪ ،‬ﺍﻵﻳﺔ ‪.120‬‬
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‫‪ .3‬ﺭﻓﻊ ﺭﺍﺑﻄﺔ ﺍﻟﺰّﻭﺍﺝ ﰲ ﺍﳊﺎﻝ ﺃﻭ ﰲ ﺍﳌﺎﻝ‪ .‬ﻭﻳﺆﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟّﺘﻌﺮﻳﻒ ﺃﻧﻪ ﻗﺪ ﻻ ﻳﺮﺗﻔﻊ ﻗﻴﺪ ﺍﻟﻨﻜﺎﺡ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻫﺬﺍ‬

‫ﰲ ﺣﺎﻝ ﺍﻟ ﹼﻄﻼﻕ ﺍﻟ ّﺮﺟﻌﻲ ﺑﺎﳌﺮﺍﺟﻌﺔ ﰲ ﺍﻟﻌ ّﺪﺓ‪.‬‬

‫ﺃﻣّﺎ ﺗﻌﺮﻳﻒ ﺍﻟﻄﹼﻼﻕ ﻗﺎﻧﻮﻧﺎ ﻓﻤﺎ ُﻳﻔﻬﻢ ﻣﻦ ﺍﳌﺎﺩﺓ ‪ 48‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺃﻥ ﺍﻟﻄﻼﻕ ﻫﻮ ﺣﻞ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﳑﺎ‬

‫ﳚﺐ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﺃﻥ ﺍﻟﻄﻼﻕ ﺷﺎﻣﻞ ﻷﻧﻮﺍﻉ ﺣﻞ ﺍﻟﺰﻭﺟﻴﺔ ﺑﻐﲑ ﻭﻓﺎﺓ ﺃﻭ ﻓﺴﺦ‪ ،‬ﻭﳍﺬﺍ ﻓﻘﺪ ﻭﺿﺤﺖ ﺍﳌﺎﺩﺓ ﺍﳌﺬﻛﻮﺭﺓ ﺑﺄﻧّﻪ‬

‫"ﳛﻞ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻄﻼﻕ ﺍﻟﺬﻱ ﻳﺘﻢ ﺑﺈﺭﺍﺩﺓ ﺍﻟﺰﻭﺝ ﺃﻭ ﺑﺘﺮﺍﺿﻲ ﺍﻟﺰﻭﺟﲔ ﺃﻭ ﺑﻄﻠﺐ ﻣﻦ ﺍﻟﺰﻭﺟﺔ "‪ ،‬ﻭﻳﺸﻤﻞ ﺍﻟﻄﻼﻕ ﺑﺈﺭﺍﺩﺓ‬

‫ﺍﻟﺰﻭﺝ ﺍﳌﻨﻔﺮﺩﺓ ﺃﻭ ﺑﺘﺮﺍﺿﻲ ﺍﻟﺰﻭﺟﲔ )ﺍﳌﺎﺩﺓ ‪ ،(48‬ﻛﻤﺎ ﻳﺸﻤﻞ ﺍﻟﺘﻄﻠﻴﻖ‪ ،‬ﻭﺫﻟﻚ ﲝﻜﻢ ﻗﻀﺎﺋﻲ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺰﻭﺟﺔ )‬

‫ﺍﳌﺎﺩﺓ ‪.(53‬‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﲤﻴﻴﺰ ﺍﻟﻄﻼﻕ ﻋﻦ ﺍﻟﻔﺴﺦ‪.‬‬

‫ﺍﻟﻔﺮﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺑﻮﻓﺎﺓ ﺃﻭ ﺑﻔﺴﺦ ﺃﻭ ﺑﻄﻼﻕ ﻭﻗﺪ ﻧﺼﺖ ﺍﳌﺎﺩﺓ "‪ "47‬ﻣﻦ ) ﻕ‪ .‬ﺱ‪ .‬ﺝ ( ﻋﻠﻰ ﺃﻧﻪ‪:‬‬

‫"ﺗﻨﺤﻞ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﺰﻭﺟﻴﺔ ﺑﺎﻟﻄﻼﻕ ﺃﻭ ﺍﻟﻮﻓﺎﺓ(‪ ،‬ﻭﳜﺘﻠﻒ ﺍﻟﻄﻼﻕ ﻋﻦ ﺍﻟﻔﺴﺦ ﰲ ﺃﻭﺟﻪ ﲬﺴﺔ‪:‬‬

‫‪ .1‬ﺍﻟﻔﺴﺦ ﺣﻜﻢ ﺑﺒﻄﻼﻥ ﺍﻟﻌﻘﺪ ﻭﺇﺯﺍﻟﺔ ﻟﻠﺤ ﹼﻞ ﺍﳌﺘﺮﺗﺐ ﻋﻨﻪ‪ ،‬ﺧﻼﻓﺎ ﻟﻠﻄﻼﻕ ﺍﻟﺬﻱ ﻫﻮ ﺇﻬﻧﺎﺀ ﻟﻠﻌﻘﺪ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺇﻗﺮﺍﺭ‬

‫ﺑﺎﳊ ﹼﻞ ﺍﻟﹼﺬﻱ ﻧﺸﺄ ﻋﻦ ﺍﻟﻌﻘﺪ ﻗﺒﻞ ﻭﻗﻮﻉ ﺍﻟﻄﹼﻼﻕ‪.‬‬

‫‪ .2‬ﺍﻟﻄﻼﻕ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﻋﻘﺪ ﺻﺤﻴﺢ ﻻﺯﻡ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻔﺴﺦ ﻳﻜﻮﻥ ﺗﻘﺮﻳﺮﺍ ﻟﺒﻄﻼﻥ ﺍﻟﻌﻘﺪ ﻣﻦ ﺍﻷﺻﻞ‪ ،‬ﻭﻫﻮ ﻣﺎ‬

‫ﻳﻘﺮﻩ ﻧﺺ ﺍﳌﺎﺩﺓ )‪) (32‬ﻕ‪.‬ﺱ‪.‬ﺝ( "ﻳﺒﻄﻞ ﺍﻟﺰﻭﺍﺝ ﺇﺫﺍ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﻣﺎﻧﻊ ﺃﻭ ﺷﺮﻁ ﻳﺘﻨﺎﰱ ﻭﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻌﻘﺪ" ﻭﻫﻮ ﻧﻔﺲ‬

‫ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺗﻀﻤﻨﺘﻪ ﻧﺼﻮﺹ ﺍﳌﻮﺍﺩ )‪33‬ﻭ‪ (34‬ﻣﻦ )ﻕ‪.‬ﺱ‪.‬ﺝ(‪.‬‬

‫‪ .3‬ﺍﻟﻔﺴﺦ ﻻ ﻳﻨﻘﺺ ﻋﺪﺩ ﺍﻟﻄﻠﻘﺎﺕ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ﺍﻟﺮﺟﻞ ﺑﻌﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪ ،‬ﺃﻣﺎ ﺍﻟﻄﻼﻕ ﻓﻴﻨﻘﺺ ﺑﻪ‪.‬‬

‫‪ .4‬ﺍﻟﻔﺴﺦ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻻ ﻳﻮﺟﺐ ﻟﻠﻤﺮﺃﺓ ﺷﻴﺌﺎ‪ ،‬ﲞﻼﻑ ﺍﻟﻄﻼﻕ ﻳﻮﺟﺐ ﻧﺼﻒ ﺍﳌﻬﺮ ) ﻧﺺ ﺍﳌﺎﺩﺓ ‪ 16‬ﻭ‪(33‬‬

‫‪ .5‬ﺍﻟﻔﺴﺦ ﻓﺮﻗﺔ ﺑﺎﺋﻨﺔ ﻻ ﺭﺟﻌﺔ ﻓﻴﻬﺎ‪ ،‬ﺧﻼﻓﺎ ﻟﻠﻄﻼﻕ ﺍﻟﺬﻱ ﻗﺪ ﻳﻜﻮﻥ ﺭﺟﻌﻴّﺎ ﺑﺎﻟﻨّﺴﺒﺔ ﻟﻠﺸّﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ‪.‬‬

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 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺣﻜﻢ ﺍﻟﻄﻼﻕ ﻭﺃﺩﻟﺔ ﻣﺸﺮﻭﻋﻴﺘﻪ ﻭﺍﳊﻜﻤﺔ ﻣﻨﻪ‪.‬‬

‫ﺃﻭّﻻ‪ :‬ﺣﻜﻢ ﺍﻟﻄﹼﻼﻕ ﻭﺃﺩﻟﹼﺔ ﻣﺸﺮﻭﻋﻴّﺘﻪ‪.‬‬

‫ﱯ ﺇﺫﺍ ﻃﻠﻘﺘﻢ ﺍﻟﻨﺴﺎﺀ ﻓﻄﻠﻘﻮﻫﻦ ﻟﻌﺪﻬﺗﻦ"‪ 85‬ﻭﻗﻮﻟﻪ‪" :‬ﺍﻟﻄﻼﻕ‬

‫ﺃﺩﻟﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻄﻼﻕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻳﺎ ﺃّﻳﻬﺎ ﺍﻟّﻨ ّ‬

‫ﻣﺮﺗﺎﻥ ﻓﺈﻣﺴﺎﻙ ﲟﻌﺮﻭﻑ ﺃﻭ ﺗﺴﺮﻳﺢ ﺑﺈﺣﺴﺎﻥ"‪.86‬‬

‫ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﺃﺑﻐﺾ ﺍﳊﻼﻝ ﺇﱃ ﺍﷲ ﺍﻟﻄﻼﻕ "‪ ، 87‬ﻭﻗﺎﻝ ﻋﻤﺮ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪" :-‬ﻃﻠﻖ ﺍﻟﻨﱯ ﺻﻠﻰ‬

‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻔﺼﺔ ﰒ ﺭﺍﺟﻌﻬﺎ"‪.88‬‬

‫ﻗﺎﻝ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻄﻼﻕ ﺧﻼﻑ ﺍﻷﻭﱃ‪ ،‬ﻭﺗﻌﺘﺮﻳﻪ ﺍﻷﺣﻜﺎﻡ ﺍﳋﻤﺴﺔ ﲝﺴﺐ ﺍﻟﺪﺍﻓﻊ ﺇﻟﻴﻪ ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻨﻪ ﻣﻦ ﻃﻠﺐ‬

‫ﻧﻔﻊ ﺃﻭ ﺩﻓﻊ ﺿﺮﺭ‪ ،‬ﻓﻴﻜﻮﻥ ﻭﺍﺟﺒﺎ ﰲ ﺣﺎﻝ ﻛﻮﻥ ﺍﻟﺰﻭﺟﻴﺔ ﳎﻠﺒﺔ ﻟﻠﻀﺮﺭ ﺍﻟﻐﺎﻟﺐ ﺍﳌﺴﺘﺪﱘ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻻ ﲤﺴﻜﻮﻫﻦ‬

‫ﺿﺮﺍﺭ ﻟﺘﻌﺘﺪﻭﺍ"‪ ،‬ﻭﻳﻜﻮﻥ ﳏﺮﻣﺎ ﰲ ﺣﺎﻝ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺪﺍﻓﻊ ﻭﻛﻮﻧﻪ – ﺃﻱ ﺍﻟﻄﻼﻕ‪ -‬ﳎﻠﺒﺔ ﻟﻠﻀﺮﺭ ﻟﻠﺰﻭﺟﲔ ﺃﻭ ﺃﺣﺪﳘﺎ‪.‬‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳊﻜﻤﺔ ﻣﻦ ﻣﺸﺮﻭﻋﻴّﺔ ﺍﻟﻄﹼﻼﻕ‪.‬‬

‫ﻣﻦ ﺃﻫﻢ ﺍﳊﻜﻢ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻦ ﺗﺸﺮﻳﻊ ﺍﻟﻄﻼﻕ ﺍﳌﺮﺍﻋﻲ ﳊﺪﻭﺩ ﻭﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‬

‫ﺇﻬﻧﺎﺀ ﺍﻟﱰﺍﻉ ﺍﻟﺪﺍﺋﻢ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‬ ‫‪-1‬‬

‫ﻣﻨﻊ ﺍﻟﻀﺮﺭ ﺍﻟﻐﺎﻟﺐ ﺍﳌﺴﺘﺪﱘ ﻛﺤﺎﻟﺔ ﻋﺴﺮ ﺍﻟﺰﻭﺝ ﻭﻋﺠﺰﻩ ﻋﻦ ﺍﻟﻨﻔﻘﺔ‬ ‫‪-2‬‬

‫ﺇﻋﻄﺎﺀ ﻓﺮﺻﺔ ﺣﻴﺎﺓ ﺟﺪﻳﺪﺓ ﻟﻠﻤﻔﺎﺭﻗﺔ ﻭﻫﻮ ﻣﺎ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺬﻛﺮ‪" :‬ﻭﺇﻥ ﻳﺘﻔﺮﻗﺎ ﻳﻐﻦ ﺍﷲ‬ ‫‪-3‬‬

‫ﻛﻼ ﻣﻦ ﺳﻌﺘﻪ"‪.89‬‬

‫‪ -85‬ﺳﻮرة اﻟﻄّﻼق‪ ،‬اﻵﻳﺔ‪.1‬‬

‫‪ -86‬ﺳﻮرة اﻟﺒﻘﺮة‪ ،‬اﻵﻳﺔ ‪.229‬‬
‫‪ -87‬رواﻩ أﺏﻮ داود‪.‬‬
‫‪ -88‬رواﻩ أﺏﻮ داود‪.‬‬
‫‪ -89‬ﺳﻮرة اﻟﻨّﺴﺎء‪ ،‬اﻵﻳﺔ ‪.120‬‬

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 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﹼﺎﻟﺚ‪ :‬ﺃﻗﺴﺎﻡ ﺍﻟﻄﹼﻼﻕ‪.‬‬

‫ﺃﻭّﻻ‪ :‬ﺃﻗﺴﺎﻡ ﺍﻟ ﹼﻄﻼﻕ ﰲ ﺍﻟﺸّﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴّﺔ‪.‬‬

‫ﺃ‪ -‬ﺃﻗﺴﺎﻡ ﺍﻟﻄﹼﻼﻕ ﺑﺎﻋﺘﺒﺎﺭ ﺯﻣﻨﻪ‪:‬‬

‫‪ .1‬ﺍﻟﻄﻼﻕ ﺍﳌﻨﺠﺰ‪ :‬ﻫﻮ ﻣﺎ ﻗﺼﺪ ﻭﻗﻮﻋﻪ ﰲ ﺍﳊﺎﻝ‪ ،‬ﻭﺗﺘﺮﺗﺐ ﺁﺛﺎﺭﻩ ﲟﺠﺮﺩ ﺻﺪﻭﺭﻩ ﻛﻘﻮﻝ ﺍﳌﻄﻠﻖ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ‪.‬‬

‫‪ .2‬ﺍﻟﻄﻼﻕ ﺍﳌﻀﺎﻑ‪ :‬ﻫﻮ ﻣﺎ ﺃﺿﻴﻒ ﺣﺪﻭﺛﻪ ﺇﱃ ﻭﻗﺖ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻳﻘﻊ ﻋﻨﺪ ﳎﻲﺀ ﺃﻭﻝ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﺰﻣﻦ‬

‫ﺍﻟﺬﻱ ﺃﺿﻴﻒ ﺇﻟﻴﻪ ﻛﻘﻮﻝ ﺍﳌﻄﻠﻖ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻏﺪﺍ ‪ .‬ﻓﺘﺼﲑ ﻃﺎﻟﻘﺎ ﻣﻨﻪ ﺑﻄﻠﻮﻉ ﺍﻟﻔﺠﺮ‪.‬‬

‫‪ .3‬ﺍﻟﻄﻼﻕ ﺍﳌﻌﻠﹼﻖ‪ :‬ﻭﻫﻮ ﻣﺎ ﺭﺗﺐ ﺣﺪﻭﺛﻪ ﻋﻠﻰ ﺣﺼﻮﻝ ﺃﻣﺮ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻛﻘﻮﻝ ﺍﳌﻄﻠﻖ‪ :‬ﺇﻥ ﺧﺮﺟﺖ ﻣﻦ ﺩﻭﻥ ﺇﺫﻥ‬

‫ﺸﺮﻁ ﲢﻘﻖ ﺍﳌﺸﺮﻭﻁ ﻋﻠﻰ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬

‫ﻓﺄﻧﺖ ﻃﺎﻟﻖ‪ .‬ﻓﻤﱴ ﲢﻘﻖ ﺍﻟ ّ‬

‫ﺏ‪ -‬ﺃﻗﺴﺎﻡ ﺍﻟ ﹼﻄﻼﻕ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﹼﻠﻔﻆ‪:‬‬

‫ﺼﺮﻳﺢ‪ :‬ﻫﻮ ﺍﻟﻄﹼﻼﻕ ﺍﻟﹼﺬﻱ ﻳﻜﻮﻥ ﺑﺎﻟﹼﻠﻔﻆ ﺍﻟﺬﻱ ﻏﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﻟ ﹼﻄﻼﻕ ﻋﺮﻓﺎ‪ ،‬ﻛﺎﻷﻟﻔﺎﻅ‬
‫‪ .1‬ﺍﻟﻄﹼﻼﻕ ﺑﺎﻟﹼﻠﻔﻆ ﺍﻟ ّ‬

‫ﺍﳌﺸﺘﻘﺔ ﻣﻦ ﻛﻠﻤﺔ ﺍﻟ ﹼﻄﻼﻕ‪.‬‬

‫‪ .2‬ﺍﻟﻄﹼﻼﻕ ﺑﻠﻔﻆ ﺍﻟﻜﻨﺎﻳﺔ ﺍﻟ ﹼﻈﺎﻫﺮﺓ‪ :‬ﻫﻮ ﺍﻟﻄﹼﻼﻕ ﺑﺎﻟﹼﻠﻔﻆ ﺍﹼﻟﺬﻱ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻳﻘﺼﺪ ﻬﺑﺎ ﺍﻟﻄﻼﻕ ﺷﺮﻋﺎ ﺃﻭ ﻋﺮﻓﺎ‬

‫ﻛﺎﻟﻔﺮﻗﺔ ﻭﺍﻟّﺘﺴﺮﻳﺢ‪.‬‬

‫‪ .3‬ﺍﻟﻄﹼﻼﻕ ﺑﻠﻔﻆ ﺍﻟﻜﻨﺎﻳﺔ ﺍﳋﻔّﻴﺔ‪ :‬ﻫﻮ ﺍﻟﻄﹼﻼﻕ ﺑﻜﻞ ﻟﻔﻆ ﳛﺘﻤﻞ ﺍﻟ ﹼﻄﻼﻕ ﻭﻏﲑﻩ‪ ،‬ﻭﱂ ﻳﺘﻌﺎﺭﻓﻪ ﺍﻟّﻨﺎﺱ ﰲ ﺇﺭﺍﺩﺓ ﺍﻟ ﹼﻄﻼﻕ‬

‫ﻛﻘﻮﻝ ﺍﳌﻄﻠﻖ‪ :‬ﺃﳊﻘﻲ ﺑﺄﻫﻠﻚ‪ ،‬ﺣﺒﻠﻚ ﻋﻠﻰ ﻏﺎﺭﺑﻚ‪ .‬ﻭﻳﻔﻬﻢ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺑﺪﻻﻟﺔ ﺍﳊﺎﻝ‪ ،‬ﻛﺤﺎﻝ ﺍﻟﻐﻀﺐ ﻭﺫﻛﺮ ﺃﻣﺮ‬

‫ﺍﻟﻄﻼﻕ‪ .‬ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﻄﻼﻕ ﻣﻨﻪ ﺇﻻ ﺑﻨّﻴﺔ‪ ،‬ﻭُﻳﻘﺒﻞ ﺍﻟ ّﺰﻭﺝ ﻋﻠﻰ ﻣﺎ ﻳﺬﻛﺮﻩ ﺑﻴﻤﻴﻨﻪ‪.‬‬

‫ﺏ‪ -‬ﺃﻗﺴﺎﻡ ﺍﻟ ﹼﻄﻼﻕ ﺑﺎﻋﺘﺒﺎﺭ ﺳﻨّﻴﺘﻪ )ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜ ّﻲ(‪:‬‬

‫‪ .1‬ﺍﻟ ﹼﻄﻼﻕ ﺍﻟﺴّﻨﻲ‪ :‬ﻫﻮ ﺍﻟﻄﹼﻼﻕ ﺍﳌﻮﺍﻓﻖ ﻟﻠﺴّﻨﺔ ﻭﻫﻮ ﻣﺎ ﺗﻮﺍﻓﺮ ﻓﻴﻪ ﺷﺮﻭﻁ ﺃﺭﺑﻌﺔ‪:‬‬

‫ﺸﺮﻁ ﺍﻷ ّﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻃﻠﻘﺔ ﻭﺍﺣﺪﺓ‪،‬‬

‫‪ -‬ﺍﻟ ّ‬

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 ‫ﺸﺮﻁ ﺍﻟﹼﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺣﺎﻝ ﻃﻬﺮ ﺍﳌﺮﺃﺓ ﰲ ﻏﲑ ﺣﻴﺾ ﻭﻻ ﻧﻔﺎﺱ‪.‬‬
‫‪ -‬ﺍﻟ ّ‬

‫ﺸﺮﻁ ﺍﻟﹼﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺣﺎﻝ ﻃﻬﺮ ﺍﳌﺮﺃﺓ ﺍﻟﺬﻱ ﱂ ﳚﺎﻣﻌﻬﺎ ﻓﻴﻪ‪.‬‬
‫‪ -‬ﺍﻟ ّ‬

‫ﺸﺮﻁ ﺍﻟ ّﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻻ ﻳﺘﺒﻊ ﺍﻟﺰﻭﺝ ﻃﻼﻗﺎ ﺛﺎﻧﻴﺎ ﻭﻫﻲ ﰲ ﻋﺪﻬﺗﺎ ﻣﻦ ﻃﻼﻕ ﺳﺎﺑﻖ‪.‬‬
‫‪ -‬ﺍﻟ ّ‬

‫ﲏ ﺃﻭ ﺃﻛﺜﺮ‪،‬‬
‫‪ .2‬ﺍﻟ ﹼﻄﻼﻕ ﺍﻟﺒﺪﻋ ّﻲ‪ :‬ﻫﻮ ﺍﻟﻄﹼﻼﻕ ﺍﳌﺨﺎﻟﻒ ﻟﻠﺴّﻨﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺧﺘ ﹼﻞ ﻓﻴﻪ ﺃﺣﺪ ﺷﺮﻭﻁ ﺍﻟﻄﻼﻕ ﺍﻟﺴ ّ‬

‫ﻭﳜﺘﻠﻒ ﻣﻦ ﺣﻴﺚ ﺍﳊﻜﻢ‪ ،‬ﻓﻴﺤﺮﻡ ﻃﻼﻕ ﺍﳊﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ‪ ،‬ﻭﻳﻜﺮﻩ ﰲ ﺑﺎﻗﻲ ﺍﳊﺎﻻﺕ‪.‬‬

‫ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻃﻼﻕ ﺍﳌﺮﺃﺓ ﰲ ﻏﲑ ﻃﻬﺮ ﻭﺟﻮﺏ ﺇﺭﺟﺎﻋﻬﺎ ﺷﺮﻋﺎ ﻣﺎ ﱂ ﻳﺴﺘﻮﻑ ﺍﳌﻄﻠﻖ ﺛﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ‪ ،‬ﻭﺃﺻﻞ ﻫﺬﺍ‬

‫ﺍﳊﻜﻢ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﺎﺑﻘﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺸﺮﻭﻁ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺍﹼﻟﺬﻱ ﻃﹼﻠﻖ ﺯﻭﺟﺘﻪ ﻭﻫﻲ ﺣﺎﺋﺾ‪ ،‬ﻓﺬﻛﺮ ﻋﻤﺮ ‪-‬ﺭﺿﻲ ﺍﷲ‬

‫ﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﻘﺎﻝ‪" :‬ﻣﺮﻩ ﻓﻠﲑﺟﻌﻬﺎ ﰒ ﳝﺴﻜﻬﺎ ﺣّﺘﻰ ﺗﻄﻬﺮ ﰒ ﲢﻴﺾ ﰒ ﺗﻄﻬﺮ ﰒ ﺇﻥ ﺷﺎﺀ‬
‫ﻋﻨﻪ‪ -‬ﺫﻟﻚ ﻟﻠﻨ ّ‬

‫ﺃﻣﺴﻚ ﺑﻌﺪ ﺫﻟﻚ ﻭﺇﻥ ﺷﺎﺀ ﻃﹼﻠﻖ ﻗﺒﻞ ﺃﻥ ﳝﺲ ﻓﺘﻠﻚ ﺍﻟﻌ ّﺪﺓ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﺃﻥ ُﺗﻄﻠﻖ ﳍﺎ ﺍﻟّﻨﺴﺎﺀ"‪.90‬‬

‫ﻭﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﻃﻠﻘﺔ ﺍﻟﺒﺪﻋﺔ ﺗﻘﻊ ﻭﲢﺴﺐ‪ ،‬ﻭﺍﻟ ّﺪﻟﻴﻞ ﻣﻦ ﺍﳊﺪﻳﺚ ﻟﻔﻆ "ﻓﻠﲑﺍﺟﻌﻬﺎ"‪ ،‬ﺇﺫ ﻻ ﻣﺮﺍﺟﻌﺔ ﺇﻻ‬

‫ﺑﻄﻼﻕ‪.‬‬

‫ﺝ‪ -‬ﺃﻗﺴﺎﻡ ﺍﻟﻄﻼﻕ ﺑﺎﻋﺘﺒﺎﺭ ﺃﺛﺮﻩ‪:‬‬

‫‪ .1‬ﺍﻟ ﹼﻄﻼﻕ ﺍﻟ ّﺮﺟﻌﻲ‪ :‬ﻫﻮ ﺍﻟ ﹼﻄﻼﻕ ﺍﹼﻟﺬﻱ ﳝﻠﻚ ﻓﻴﻪ ﺍﻟ ّﺰﻭﺝ ﻣﺮﺍﺟﻌﺔ ﺯﻭﺟﺘﻪ ﻣﺎ ﺩﺍﻣﺖ ﰲ ﺍﻟﻌ ّﺪﺓ ﺩﻭﻥ ﺣﺎﺟﺔ ﺇﱃ ﻋﻘﺪ‬

‫ﺟﺪﻳﺪ ﻭﻻ ﺇﺫﻥ ﺍﻟﺰّﻭﺟﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﰲ ﺣﺎﻝ ﺍﻟ ﹼﻄﻼﻕ ﺍﻷ ّﻭﻝ ﺃﻭ ﺍﻟﹼﺜﺎﱐ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺑﻌﻮﻟﺘﻬﻦ ﺃﺣ ّﻖ ﺑﺮﺩﻫ ّﻦ ﰲ ﺫﻟﻚ ﺇﻥ‬

‫ﺃﺭﺍﺩﻭﺍ ﺇﺻﻼﺣﺎ" ‪ .2‬ﺍﻟﻄﻼﻕ ﺍﻟﺒﺎﺋﻦ‪ :‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪.‬‬

‫‪ -‬ﺍﻟﻄﻼﻕ ﺍﻟﺒﺎﺋﻦ ﺑﻴﻨﻮﻧﺔ ﺻﻐﺮﻯ‪ :‬ﻫﻮ ﺍﻟﻄﹼﻼﻕ ﺍﹼﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﻓﻴﻪ ﺍﳌﻄﻠﹼﻖ ﺇﺭﺟﺎﻉ ﺍﳌﻄﹼﻠﻘﺔ ﺇﱃ ﺍﻟ ّﺰﻭﺟﻴﺔ ﺑﻌﻘﺪ ﺟﺪﻳﺪ‬

‫ﻭﺇﺫﻬﻧﺎ‪.‬‬

‫‪ -90‬رواﻩ اﻟﺠﻤﺎﻋﺔ‪.‬‬

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‫‪ -‬ﺍﻟﻄﻼﻕ ﺍﻟﺒﺎﺋﻦ ﺑﻴﻨﻮﻧﺔ ﻛﱪﻯ‪ :‬ﻫﻮ ﺍﻟﻄﹼﻼﻕ ﺍﹼﻟﺬﻱ ﻻ ﳝﻠﻚ ﻓﻴﻪ ﺍﳌﻄﻠﻖ ﻣﺮﺍﺟﻌﺔ ﻣﻄﻠﻘﺘﻪ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﺘﺰﻭﺝ ﻣﻦ ﻏﲑﻩ‬

‫ﻭﺗﻄﻠﻖ ﻣﻨﻪ ﻋﻠﻰ ﳓﻮ ﻃﺒﻴﻌﻲ ﺃﻭ ﻳﺘﻮﰱ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﹼﺬﻱ ﻭﺿﺤﺘﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪..." :‬ﻓﺈﻥ ﻃﻠﹼﻘﻬﺎ ﻓﻼ ﲢ ﹼﻞ ﻟﻪ‬

‫ﻣﻦ ﺑﻌﺪ ﺣﺘّﻰ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﲑﻩ"‪.‬‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﻗﺴﺎﻡ ﺍﻟ ﹼﻄﻼﻕ ﰲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻮﺿﻌ ّﻲ‪.‬‬

‫ﻟﻪ ﺗﻘﺴﻴﻤﺎﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺃﺛﺮﻩ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﻨّﺤﻮ ﺍﻟﺘّﺎﱄ‪:‬‬

‫‪ .1‬ﺍﻟﻄﻼﻕ ﺍﻟﺒﺎﺋﻦ ﺑﻴﻨﻮﻧﺔ ﺻﻐﺮﻯ‪ :‬ﻫﻮ ﺍﻟﻄﹼﻼﻕ ﺍﹼﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﻓﻴﻪ ﺍﳌﻄﻠﹼﻖ ﺇﺭﺟﺎﻉ ﺍﳌﻄﹼﻠﻘﺔ ﺇﱃ ﺍﻟ ّﺰﻭﺟﻴﺔ ﺑﻌﻘﺪ ﺟﺪﻳﺪ ﻭﺇﺫﻬﻧﺎ‪،‬‬

‫ﺼﺖ ﻋﻠﻴﻪ ﺍﳌﺎ ّﺩﺓ ‪ 50‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ "ﻣﻦ ﺭﺍﺟﻊ ﺯﻭﺟﺘﻪ ﺃﺛﻨﺎﺀ ﳏﺎﻭﻟﺔ ﺍﻟﺼﻠﺢ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻋﻘﺪ‬
‫ﻭﻫﻮ ﻣﺎ ﻧ ّ‬

‫ﺟﺪﻳﺪ ﻭﻣﻦ ﺭﺍﺟﻌﻬﺎ ﺑﻌﺪ ﺻﺪﻭﺭ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻼﻕ ﳛﺘﺎﺝ ﺇﱃ ﻋﻘﺪ ﺟﺪﻳﺪ"‪.‬‬

‫‪ .2‬ﺍﻟﻄﻼﻕ ﺍﻟﺒﺎﺋﻦ ﺑﻴﻨﻮﻧﺔ ﻛﱪﻯ‪ :‬ﻫﻮ ﺍﻟﻄﹼﻼﻕ ﺍﹼﻟﺬﻱ ﻻ ﳝﻠﻚ ﻓﻴﻪ ﺍﳌﻄﻠﻖ ﻣﺮﺍﺟﻌﺔ ﻣﻄﻠﻘﺘﻪ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﺘﺰﻭﺝ ﻣﻦ ﻏﲑﻩ ﻭﺗﻄﻠﻖ‬

‫ﻣﻨﻪ ﻋﻠﻰ ﳓﻮ ﻃﺒﻴﻌﻲ ﺃﻭ ﻳﺘﻮﰱ ﻋﻨﻪ‪ .‬ﻭﻫﻮ ﻣﺎ ﺫﻛﺮﻩ ﻧﺺ ﺍﳌﺎﺩﺓ ‪ 51‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ "ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺮﺍﺟﻊ‬

‫ﺍﻟﺮﺟﻞ ﻣﻦ ﻃﻠﻘﻬﺎ ﺛﻼﺙ ﻣﺮﺍﺕ ﻣﺘﺘﺎﻟﻴﺔ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﺘﺰﻭﺝ ﻏﲑﻩ ﻭﺗﻄﻠﻖ ﻣﻨﻪ ﺃﻭ ﳝﻮﺕ ﻋﻨﻬﺎ ﺑﻌﺪ ﺍﻟﺒﻨﺎﺀ"‬

‫ﺺ‬
‫ﻭﳑﺎ ﳚﺐ ﻣﻼﺣﻈﺘﻪ ﻫﻨﺎ ﺃ ﹼﻥ ﺍﻟ ﹼﻄﻼﻕ ﺍﻟﺬﻱ ﳛﻜﻢ ﺑﻪ ﺍﻟﻘﺎﺿﻲ ﺑﻄﻠﺐ ﻣﻦ ﺍﻟ ّﺰﻭﺟﺔ ﰲ ﺇﺣﺪﻯ ﺍﳊﺎﻻﺕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻧ ّ‬

‫ﺍﳌﺎﺩﺓ )‪ (53‬ﻳﻌﺘﱪ ﺑﺎﺋﻨﺎ ﺑﻴﻨﻮﻧﺔ ﺻﻐﺮﻯ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﺎ ﻳﻜﻮﻥ ﺗﻘﺮﻳﺮﺍ ﻟﻺﺩﺍﺭﺓ ﺍﳌﻨﻔﺮﺩﺓ ﻟﻠﺰﻭﺝ ﻓﻬﻮ ﻻ ﻳﻐﲑ ﻣﻦ ﺭﺟﻌﻴﺘﻪ ﻷﻧﻪ‬

‫ﺍﻟﻘﺎﺿﻲ ﺇﳕﺎ ﻧﺰﻝ ﻋﻨﺪ ﺭﻏﺒﺔ ﺍﻟﺰﻭﺝ ﻧﻈﺮﺍ ﻷﻥ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻻ ﻳﺜﺒﺖ ﺍﻟﻄﻼﻕ ﺇﻻ ﲝﻜﻢ ﻗﻀﺎﺋﻲ ﻋﻠﻰ ﻣﺎ ﻧﺼﺖ‬

‫ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ‪ 49‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱّ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻌﺘﱪ ﺍﻟ ﹼﻄﻼﻕ ﺑﺎﻟّﺘﺮﺍﺿﻲ ﺑﻨﺎﺀ ﻋﻠﻰ ﻋﻮﺽ ﺗﺪﻓﻌﻪ ﺍﳌﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ ﺑﺎﺋﻨﺎ‬

‫ﺑﻴﻨﻮﻧﺔ ﺻﻐﺮﻯ‪ ،‬ﻭﻛﺬﺍ ﻃﻼﻕ ﺍﳌﺮﺃﺓ ﻏﲑ ﺍﳌﺪﺧﻮﻝ ﻬﺑﺎ‪ ،‬ﻷ ﹼﻥ ﺍﻟﺮﺟﻌّﻴﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺎﻟﻌ ّﺪﺓ ﻭﻫﻲ ﻻ ﻋ ّﺪﺓ ﻋﻠﻴﻬﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻳﺎ ﺃﻳﻬﺎ‬

‫ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﻧﻜﺤﺘﻢ ﺍﳌﺆﻣﻨﺎﺕ ﰒ ﻃﻠﻘﺘﻤﻮﻫﻦ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﲤﺴﻮﻫﻦ ﻓﻤﺎﻟﻜﻢ ﻋﻠﻴﻬﻦ ﻣﻦ ﻋﺪﺓ ﺗﻌﺘﺪﻭﻬﻧﺎ " ‪.‬‬

‫ﻭﻗﺪ ﻗﻀﺖ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ ﺑﺘﺎﺭﻳﺦ ‪ 10‬ﻓﻴﻔﺮﻱ ‪ 1986‬ﻣﻠﻒ ﺭﻗﻢ ‪ 39463‬ﺑﻨﻘﺾ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺬﻱ ﺍﻋﺘﱪ ﺍﻟﻄﻼﻕ‬

‫ﺑﺈﺭﺍﺩﺓ ﺍﻟﺰﻭﺝ ﻃﻼﻗﺎ ﺑﺎﺋﻨﺎ ﻭﻫﻮ ﻣﺎ ﻳﺮﻓﻊ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺣﻪ ﻇﺎﻫﺮ ﻧﺺ ﺍﳌﺎﺩﺓ ‪ 49‬ﻭ‪ ،50‬ﺣﻴﺚ ﺗﻘﻀﻲ ﺍﻷﻭﱃ ﺑﺄ ﹼﻥ‬

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‫ﺍﻟ ﹼﻄﻼﻕ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﲝﻜﻢ ﻗﻀﺎﺋﻲ‪ ،‬ﻭﺗﻘﻀﻲ ﺍﻟﹼﺜﺎﻧﻴﺔ ﺑﺄّﻧﻪ ﳚﺐ ﺗﻮﻓﺮ ﺍﻟﻌﻘﺪ ﺍﳉﺪﻳﺪ ﻟﻠﻤﺮﺍﺟﻌﺔ ﺑﻌﺪ ﺍﳊﻜﻢ ﺍﻟﻘﻀﺎﺋﻲ‪ .‬ﳑﺎ ﻳﻮﻫﻢ‬

‫ﺸﺮﻳﻌﺔ‪.‬‬
‫ﺑﺈﻟﻐﺎﺀ ﺍﳌﺎﺩﺗﲔ ﳊﻖ ﺍﳌﺮﺍﺟﻌﺔ ﺍﻟﹼﺜﺎﺑﺖ ﺑﻨﺼﻮﺹ ﺍﻟ ّ‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺮّﺍﺑﻊ‪ :‬ﺍﻟﻄﻼﻕ ﺑﺎﻹﺭﺍﺩﺓ ﺍﳌﻨﻔﺮﺩﺓ ﻟﻠﺰﻭﺝ‪.‬‬

‫ﺍﻷﺻﻞ ﺃﻥ ﺍﻟﻌﺼﻤﺔ ﺍﻟﺰﻭﺟﻴﺔ ﺑﻴﺪ ﺍﻟﺰﻭﺝ ﻭﻫﻮ ﻣﻦ ﳝﻠﻚ ﺇﻬﻧﺎﺀﻫﺎ ﻣﱴ ﺷﺎﺀ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻳﺼﺢ ﻋﻠﻴﻪ ﻟﻔﻆ‬

‫"ﺍﻟﻄﻼﻕ" ﺩﻭﻥ ﺗﻘﻴﻴﺪ ﻭﻧﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ ﺇﳕﺎ ﻧﺴﺒﺖ ﺍﻟﻄﻼﻕ ﺇﱃ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻐﻠﻴﺐ ﳊﺎﻝ ﺍﻹﺭﺍﺩﺓ ﺍﳌﻨﻔﺮﺩﺓ ﰲ‬

‫ﺇﻳﻘﺎﻋﻪ ﻭﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﺑﻨﺎﺀ ﻋﻠﻰ ﺗﺮﺍﺿﻲ ﺍﻟﺰﻭﺟﲔ ﻣﺆﺳﺲ ﺍﺑﺘﺪﺍﺀ ﻋﻠﻰ ﺭﺿﺎ ﺍﻟﺰﻭﺝ ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻄﻠﻴﻖ ‪ .‬ﺍﻟﺘﻔﺮﻳﻖ‬

‫ﺍﻟﻘﻀﺎﺋﻲ ﻻ ﳝﻠﻚ ﺍﻟﻘﺎﺿﻲ ﺇﻳﻘﺎﻋﻪ ﺇﻻ ﰲ ﺃﺣﻮﺍﻝ ﳏﺪﺩﺓ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﺼﺮ ﺍﳌﺎﺩﺓ ‪) 53‬ﻕ‪.‬ﺱ( ﺑﻌﺪ ﺍﺳﺘﻨﻔﺎﺫ ﻃﺮﻕ ﺍﻟﺼﻠﺢ‬

‫ﺍﻟﱵ ﻭﺟﻬﺖ ﺇﻟﻴﻬﺎ ﺍﳌﺎﺩﺓ ‪) 46‬ﻕ‪.‬ﺱ‪.‬ﺝ( ‪.‬‬

‫ﺃﻭّﻻ‪ :‬ﻛﻴﻔﻴّﺔ ﺇﻳﻘﺎﻉ ﺍﻟﻄﹼﻼﻕ ﺑﺎﻹﺭﺍﺩﺓ ﺍﳌﻨﻔﺮﺩﺓ ﻟﻠﺰّﻭﺝ‪.‬‬

‫ﻳﺘﻢ ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﺑﺄﻥ ﻳﺘﻘﺪﻡ ﺍﻟﺰﻭﺝ ﺇﱃ ﺍﶈﻜﻤﺔ ﻭﻳﻄﻠﺐ ﻣﻦ ﺍﻟﻘﻀﺎﺀ ﺣﻞ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺍﳊﻜﻢ ﺑﺎﻟﻄﻼﻕ ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ‬

‫ﺃﺳﺒﺎﺏ ﻣﻌﻴﻨﺔ ﻳﻀﻤﻨﻬﺎ ﺭﻓﻘﺔ ﺍﻟﻄﻠﺐ ﰲ ﻋﺮﻳﻀﺔ ﻳﻀﻌﻬﺎ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﻀﺒﻂ ﺑﺎﶈﻜﻤﺔ ﺍﳌﺨﺘﺼﺔ‪ ،‬ﻭﺑﻌﺪ ﺍﳌﺮﻭﺭ ﺑﺎﳉﻠﺴﺔ ﺍﻟﺴﺮﻳﺔ‬

‫ﻟﻠﻤﺼﺎﳊﺔ ﻭﺗﻌﻴﲔ ﺣﻜﻤﲔ ﶈﺎﻭﻟﺔ ﺍﻟﻮﻓﺎﻕ ﺑﻴﻨﻬﻤﺎ ﺃﺟﻞ ﻻ ﻳﺘﺠﺎﻭﺯ ﺷﻬﺮﻳﻦ ﻃﺒﻘﺎ ﻟﻠﻤﺎﺩﺓ ) ‪ .56‬ﻕ‪ .‬ﺱ( ﻓﺈﻥ ﻓﺸﻞ ﺍﻟﺼﻠﺢ‬

‫ﺃﺩﺭﺝ ﺩﻋﻮﺍﳘﺎ ﰲ ﺟﻠﺴﺔ ﻣﺴﺘﻘﺒﻠﻴﺔ ﻹﺻﺪﺍﺭ ﺍﳊﻜﻢ ‪.‬‬

‫ﻭﻗﺪ ﺑﲔ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ﺃﻥ ﺩﻭﺭ ﺍﻟﻘﺎﺿﻲ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻫﻮ ﺍﻟﺘﺄﻛﺪ ﺇﺭﺍﺩﺓ ﺍﻟﺰﻭﺝ ﰲ ﺇﻳﻘﺎﻉ ﻫﺬﺍ‬

‫ﺍﻟﻄﻼﻕ‪ ،‬ﻓﻘﺪ ﻧﺼﺖ ﺍﳌﺎﺩﺓ ‪ 450‬ﻣﻨﻪ ﻋﻠﻰ ﺃﻧﻪ "ﻳﺘﺄﻛﺪ ﺍﻟﻘﺎﺿﻲ ﻣﻦ ﺇﺭﺍﺩﺓ ﺍﻟﺰﻭﺝ ﰲ ﻃﻠﺐ ﺍﻟﻄﻼﻕ"‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳊﻜﻤﺔ ﻣﻦ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﺑﻴﺪ ﺍﻟﺰﻭﺝ‪.‬‬

‫‪ .1‬ﺃﻥ ﺍﻟﺰﻭﺝ ﻫﻮ ﻣﻦ ﻳﺘﺤﻤﻞ ﲟﻘﺘﻀﻰ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ ﻣﻜﻮﻧﺔ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻨﻔﻘﺔ ﻭﺗﺒﻌﺎﺕ ﺍﻟﻄﻼﻕ ﻭﺑﺎﻟﺘﺎﱄ‬

‫ﻓﻬﻮ ﺃﺣﻖ ﺑﺈﻬﻧﺎﺀ ﺍﻟﻌﻼﻗﺔ ﺇﻥ ﺷﺎﺀ – ﺍﻟﻐﻨﻢ ﺑﻘﺪﺭ ﺍﻟﻐﺮﻡ‪.‬‬

‫‪ .2‬ﺃﻥ ﺍﻟﺮﺟﻞ ﺃﺷﺪ ﲤﺎﺳﻜﺎ ﺃﻣﺎﻡ ﻋﻮﺍﻃﻔﻪ ﻭﻣﺸﺎﻋﺮﻩ ﺣﺎﻝ ﺍﻟﻈﺮﻭﻑ ﺍﻟﻄﺎﺭﺋﺔ ﺑﻴﻨﻤﺎ ﺍﳌﺮﺃﺓ ﺃﺷﺪ ﺍﻧﻔﻌﺎﻻ ﰲ ﺍﻟﻐﺎﻟﺐ‪.‬‬

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 ‫ﺛﺎﻟﺜﺎ‪ :‬ﺷﺮﻭﻁ ﺍﻟﻄﹼﻼﻕ‪.‬‬

‫ﻳُﺸﺘﺮﻁ ﻟﻮﻗﻮﻉ ﺍﻟﻄﹼﻼﻕ ﺃﻥ ﺗﺘﻮﺍﻓﺮ ﺷﺮﻭﻁ ﻫﻲ ﻛﺎﻟﺘّﺎﱄ‪:‬‬

‫ﺃ‪ -‬ﺷﺮﻭﻁ ﺍﳌﻄﻠﻖ‪:‬‬

‫ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺯﻭﺟﺎ ﻓﻼ ﻳﺼﺢ ﻃﻼﻕ ﻏﲑﻩ ﻭﻻ ﻳﻘﻊ ﻣﻨﻪ ﻷﻧﻪ ﺣﻖ ﺷﺨﺼﻲ ﻟﻠﺰﻭﺝ ﺛﺒﺖ ﻟﻪ ﺑﺎﻟﻌﻘﺪ ﺍﻟﺬﻱ‬

‫ﻋﻘﺪﻩ ﺑﺈﺭﺍﺩﺗﻪ ﻓﻼ ﻳﻨﺘﻬﻲ ﻣﻦ ﺟﻬﺘﻪ ﺇﻻ ﺑﺈﺭﺍﺩﺗﻪ ﻭﻳﺼﺢ ﺗﻮﻛﻴﻠﻪ ﻟﻠﻐﲑ ﺃﻭ ﺗﻔﻮﻳﻀﻪ ﻟﻠﺰﻭﺟﺔ‪.‬‬

‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﺃﻫﻠﻴﺔ‪ ،‬ﻓﻼ ﳝﻠﻚ ﺍﻟﺼﱯ ﻭﺍﺠﻤﻟﻨﻮﻥ ﺣﻖ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻻ ﻳﺼﺢ ﻣﻨﻪ‬

‫ﻭﻟﻮ ﺑﺈﺟﺎﺯﺓ ﻭﻟﻴﻪ ﻷﻧﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻀﺎﺭﺓ ﺍﻟﱵ ﻻ ﲤﻀﻲ ﻭﻟﻮ ﺑﺈﺟﺎﺯﺓ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﺍﳌﺎﻟﻜﻴﺔ ﰲ ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬

‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﳐﺘﺎﺭﺍ ﺃﻱ ﻳﻘﺼﺪ ﺍﻟﻄﻼﻕ ﺑﺎﺧﺘﻴﺎﺭ ﺩﻭﻥ ﺇﻛﺮﺍﻩ )ﻭﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﻻ ﻳﻘﻊ‬

‫ﺣﺎﻝ ﺍﻹﻛﺮﺍﻩ(‪.91‬‬

‫ﻭﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﻫﻨﺎ ﺇﱃ ﺃﻥ ﻃﻼﻕ ﺍﳌﺪﻫﻮﺵ ﺍﻟﺬﻱ ﻭﺻﻠﺖ ﺑﻪ ﺍﻟﺪﻫﺸﺔ ﺇﱃ ﺣﺎﻟﺔ ﻣﻦ ﺍﻻﻧﻔﻌﺎﻝ ﻻ ﻳﺪﺭﻱ ﻓﻴﻬﺎ ﻣﺎ ﻳﻘﻮﻝ‬

‫ﺃﻭ ﻳﻔﻌﻞ‪ ،‬ﻭﻛﺬﺍ ﻃﻼﻕ ﺍﻟﻐﻀﺒﺎﻥ ﺍﳌﻄﺒﻖ – ﻧﻔﺲ ﺍﳊﺎﻟﺔ – ﻻ ﻳﻘﻊ ﻛﻼﳘﺎ ﻟﻘﻮﻟﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :-‬ﻻ ﻃﻼﻕ ﰲ‬

‫ﺇﻏﻼﻕ"‪ ،92‬ﻭﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺃﻥ ﻃﻼﻕ ﺍﻟﺴﻜﺮﺍﻥ ﲟﺤﺮﻡ ﻛﺸﺎﺭﺏ ﲬﺮ ﻣﻊ ﺍﻟﻌﻠﻢ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ‬

‫ﻋﻘﻮﺑﺔ ﻟﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪" :‬ﻻ ﻳﻘﻊ ﻟﻌﺪﻡ ﺗﻮﺍﻓﺮ ﺍﻟﻘﺼﺪ"‪.‬‬

‫ﻭﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻭﻗﻮﻉ ﻃﻼﻕ ﺍﳍﺎﺯﻝ ﺳﺪﺍ ﻟﺬﺭﻳﻌﺔ ﺍﻻﺣﺘﻴﺎﻝ ﻭﺍﻟﺘﻬﺮﺏ ﻣﻦ ﺗﺒﻌﺎﺕ ﺍﻟﻄﻼﻕ ﲟﱪﺭ ﺍﳍﺰﻝ ﻭﳊﺪﻳﺚ‬

‫"ﺛﻼﺙ ﺟﺪﻫﻦ ﺟﺪ‪ ،‬ﻭﻫﺰﳍﻦ ﺟﺪ‪ ،‬ﺍﻟﻄﻼﻕ ﻭﺍﻹﻋﺘﺎﻕ ﻭﺍﻹﺑﺮﺍﺀ"‪.‬‬

‫ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺳﻜﺖ ﻋﻦ ﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺸﺮﻭﻁ ﺍﳌﻄﻠﻖ ﳑﺎ ﻳﺪﻉ ﳎﺎﻝ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﺳﻌﺎ‬

‫ﺃﻣﺎﻡ ﺍﻟﻘﺎﺿﻲ ﻃﺒﻘﺎ ﻟﻨﺺ ﺍﳌﺎﺩﺓ ‪) 222‬ﻕ‪.‬ﺱ( ﻋﻠﻰ ﺃﻥ ﻳﻌﻤﻞ ﻗﻮﺍﻋﺪ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳋﺎﺹ‪ ،‬ﺇﺫ ﺃﻥ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻓﺮﻉ‬

‫‪ -91‬ﺭﺃﻯ ﺍﳊﻨﻔﻴﺔ ﺧﻼﻓﺎ ﻟﻠﺠﻤﻬﻮﺭ ﻭﻗﻮﻉ ﻃﻼﻕ ﺍﳌﻜﺮﻩ ﻷﻧﻪ ﺭﻏﻢ ﺍﻹﻛﺮﺍﻩ ﻗﺼﺪ ﺍﻟﻄﻼﻕ ﻭﺍﺧﺘﻴﺎﺭﻩ ﻭﳌﻦ ﻳﺮﺽ ﺑﻪ‪.‬‬
‫‪ -92‬رواﻩ أﺣﻤﺪ وأﺏﻮ داود‪.‬‬

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‫ﻣﻦ ﻓﺮﻭﻋﻪ‪ ،93‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺣﲔ ﺟﻌﻞ ﺍﻟﻄﻼﻕ ﺧﺎﺿﻌﺎ ﻹﺷﺮﺍﻑ ﺍﻟﻘﻀﺎﺀ ﻭﲢﺖ ﻣﺮﺍﻗﺒﺔ ﺍﻟﻘﺎﺿﻲ ﺧﻮﻝ ﻟﻪ ﺃﻥ‬

‫ﻳﺘﺄﻛﺪ ﻣﻦ ﺗﻮﺍﻓﺮ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻮﺍﺟﺒﺔ ﰲ ﺍﳌﻄﻠﻖ‪.‬‬

‫ﺏ‪ -‬ﺷﺮﻭﻁ ﺍﳌﻄﻠﻘﺔ‪ :‬ﻳﺸﺘﺮﻁ ﰲ ﺍﳌﻄﻠﻘﺔ ﺃﻥ ﺗﻜﻮﻥ ﳏﻼ ﻟﻠﻄﻼﻕ ﺑﺄﻥ ﺗﻜﻮﻥ ﺯﻭﺟﺔ ﺣﻘﻴﻘﻴﺔ ﺃﻭ ﺣﻜﻤﻴﺔ ﻭﺍﳊﻜﻤﻴﺔ‬

‫ﻫﻲ ﺍﳌﻄﻠﻘﺔ ﻃﻼﻗﺎ ﺭﺟﻌﻴﺎ ﺣﺎﻝ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻼ ﻳﻘﻊ ﻃﻼﻕ ﻋﻠﻰ ﺍﳌﻄﻠﻘﺔ ﻏﲑ ﺍﳌﺪﺧﻮﻝ ﻬﺑﺎ ﻷﻧﻪ ﻻ ﻋﺪﺓ ﻋﻠﻴﻬﺎ ﻭﻛﺬﺍ ﻋﻠﻰ‬

‫ﺍﳌﻄﻠﻘﺔ ﻃﻼﻗﺎ ﺑﺎﺋﻨﺎ ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﱂ ﻳﺘﻌﺮ ﺽ ﻟﺸﺮﻭﻁ ﺍﳌﻄﻠﻘﺔ‪.‬‬

‫ﺝ‪ -‬ﺷﺮﻭﻁ ﺍﻟﺼﻴﻐﺔ‪ :‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﻳﻘﻊ ﺑﺎﻟﻠﻔﻆ ﺍﻟﻌﺮﰊ ﻭﻏﲑﻩ ﻛﻤﺎ ﻳﻘﻊ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﻗﺪ‬

‫ﺳﺒﻖ ﺃﻥ ﺗﻌﺮﺿﻨﺎ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻄﻼﻕ ﺑﺎﻋﺘﺒﺎﺭ ﻟﻔﻈﻪ ﺃﻥ ﺍﻟﻄﻼﻕ ﻳﻘﻊ ﺑﺎﻟﻠﻔﻆ ﺍﻟﺼﺮﻳﺢ ﻛﻤﺎ ﻳﻘﻊ ﺑﻠﻔﻆ ﺍﻟﻜﻨﺎﻳﺔ‬

‫ﺍﻟﻈﺎﻫﺮﺓ ﻛﻤﺎ ﻳﻘﻊ ﺑﻠﻔﻆ ﺍﻟﻜﻨﺎﻳﺔ ﺍﳋﻔﻴﺔ ﺇﻥ ﻗﺼﺪ ﺍﻟﺰﻭﺝ ﺍﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﻬﺑﺎ‪ ،‬ﻛﻤﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻜﺘﺎﺑﺔ‬

‫ﻭﺍﻟﺮﺳﻮﻝ ﻣﺎ ﺩﺍﻡ ﺍﳌﻄﻠﻖ ﻋﺎﺯﻣﺎ ﻋﻠﻴﻪ ﻭﻳﻘﻊ ﺑﺎﻹﺷﺎﺭﺓ ﺍﳌﻔﻬﻤﺔ ﻋﻨﺪ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﻨﻄﻖ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﻨﻔﻴﺔ ﺇﻥ ﻛﺎﻥ ﳛﺴﻦ‬

‫ﺍﻟﻜﺘﺎﺑﺔ ﱂ ﺗﺼﺢ ﺇﺷﺎﺭﺗﻪ ﻭﻻ ﻳﺼﺢ ﺍﻟﻄﻼﻕ ﺑﺎﻹﺷﺎﺭﺓ ﻟﻠﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻜﻼﻡ‪.94‬‬

‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﺘﻮﻛﻴﻞ ﻭﺍﻟﺘﻔﻮﻳﺾ ﰲ ﺍﻟﻄﻼﻕ‪.‬‬

‫ﻟﻠﺰﻭﺝ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺣﻘﻪ ﰲ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﺑﻨﻔﺴﻪ ﺃﻭ ﺃﻥ ﻳﻮﻛﻞ ﻏﲑﻩ ﻟﻠﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﳊﻘﻮﻕ ﺃﻥ ﻣﻦ ﳝﻠﻚ‬

‫ﺣﻘﺎ ﳝﻠﻚ ﺗﻮﻛﻴﻞ ﻏﲑﻩ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻔﻮﺽ ﻟﻠﻐﲑ ﺃﻣﺮ ﺇﻳﻘﺎﻋﻪ ﺇﻥ ﺭﺃﻯ ﻫﺬﺍ ﺍﻟﻐﲑ ﺻﻮﺍﺏ ﺍﻟﺘﺼﺮﻑ‪ ،‬ﻭﳜﺘﻠﻒ‬

‫ﺍﻟﺘﻔﻮﻳﺾ ﻋﻦ ﺍﻟﺘﻮﻛﻴﻞ ﰲ ﺃﻥ ﺍﻟﺘﻔﻮﻳﺾ ﻻ ﻳﺴﻘﻂ ﺑﺎﻧﻌﺪﺍﻡ ﺃﻫﻠﻴﺔ ﺍﳌﻔﻮﺽ ﺧﻼﻑ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻔﻮﻳﺾ ﻳﺴﻘﻂ‬

‫ﺑﺎﻧﻔﻀﺎﺽ ﺍﺠﻤﻟﻠﺲ ﺍﻟﺬﻱ ﰎ ﻓﻴﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﻣﻀﺎﻓﺎ ﻟﺰﻣﻦ ﻣﻌﲔ ﲞﻼﻑ ﺍﻟﺘﻮﻛﻴﻞ ﻓﻬﻮ ﺩﺍﺋﻢ ﻣﺎ ﱂ ﻳﺘﻢ ﻋﺰﻝ ﺍﻟﻮﻛﻴﻞ‪.‬‬

‫‪ -93‬ﻧﺺ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﻐﺮﰊ ﰲ ﺍﳌﺎﺩﺓ ‪ 49‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ "ﻻ ﻳﻘﻊ ﻃﻼﻕ ﺍﻟﺴﻜﺮﺍﻥ ﺍﻟﻄﺎﻓﺢ ﻭﺍﳌﻜﺮﻩ ﻭﻛﺬﺍ ﺍﻟﻐﻀﺒﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻣﻄﺒﻘﺎ ﺃﻭ‬
‫ﺍﺷﺘﺪ ﻏﻀﺒﻪ "‪ ،‬ﻭﻧﺺ ﻗﺎﻧﻮﻥ ﺍﻻﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺴﻮﺭﻱ ﰲ ﺍﳌﺎﺩﺓ ‪ 89‬ﻋﻠﻰ ﺃﻧﻪ "ﻻ ﻳﻘﻊ ﻃﻼﻕ ﺍﻟﺴﻜﺮﺍﻥ ﻭﻻ ﺍﳌﺪﻫﻮﺵ ﻭﻻ ﺍﳌﻜﺮﻩ"‬
‫‪ -94‬ﻧﺺ ﺍﳌﺎﺩﺓ ‪ 1/87‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺴﻮﺭﻱ "ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻠﻔﻆ ﻭﺑﺎﻟﻜﻨﺎﻳﺔ ﻭﻳﻘﻊ ﻣﻦ ﺍﻟﻌﺎﺟﺰ ﻋﻨﻬﻤﺎ ﺑﺈﺷﺎﺭﺗﻪ ﺍﳌﻌﻠﻮﻣﺔ"‪.‬‬
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 ‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺘﻄﻠﻴﻖ )ﺍﻟﻄﻼﻕ ﺑﻄﻠﺐ ﺍﻟﺰﻭﺟﺔ(‪.‬‬

‫ﺃﻭّﻻ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﺘّﻄﻠﻴﻖ‪ .‬ﻫﻮ ﺍﳊﻜﻢ ﺍﻟﻘﻀﺎﺋﻲ ﺑﺎﻟﻔﺮﻗﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﻣﻦ ﺍﻟﺰﻭﺟﺔ ﻷﺳﺒﺎﺏ ﻣﻌﻴﻨﺔ ﻭﻫﻮ ﺣﻖ‬

‫ﻣﻨﺢ ﻟﻠﺰﻭﺟﺔ ﰲ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﺰﻭﺟﻴﺔ ﰲ ﻧﻈﲑ ﺣﻖ ﺍﻟﺰﻭﺝ ﰲ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﺑﺎﻹﺭﺍﺩﺓ ﺍﳌﻨﻔﺮﺩﺓ ﻟﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺘﻄﻠﻴﻖ‬

‫ﳜﺘﻠﻒ ﻋﻨﻪ ﺑﻜﻮﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺃﺣﺪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺴﺘﺤﻖ ﻬﺑﺎ ﺍﳌﺮﺃﺓ ﺍﳊﻜﻢ ﺍﻟﻘﻀﺎﺋﻲ ) ﻧﺺ ﺍﳌﺎﺩﺓ ‪ (53‬ﻭﻫﻲ‪:‬‬

‫‪ .1‬ﻋﺪﻡ ﺍﻹﻧﻔﺎﻕ‪.‬‬

‫‪ .2‬ﺍﻟﻌﻴﻮﺏ ﺍﻟﹼﱵ ﲢﻮﻝ ﺩﻭﻥ ﲢﻘﻴﻖ ﺍﳍﺪﻑ ﻣﻦ ﺍﻟﺰّﻭﺍﺝ‪.‬‬

‫‪ .3‬ﺍﳍﺠﺮ ﰲ ﺍﳌﻀﺠﻊ ﻓﻮﻕ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪.‬‬

‫‪ .4‬ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺰّﻭﺝ ﻋﻦ ﺟﺮﳝﺔ ﻓﻴﻬﺎ ﻣﺴﺎﺱ ﺑﺸﺮﻑ ﺍﻷﺳﺮﺓ‪.‬‬

‫‪ .5‬ﺍﻟﻐﻴﺎﺏ‪.‬‬

‫‪ .6‬ﳐﺎﻟﻔﺔ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﺘﻌﺪّﺩ‪.‬‬

‫‪ .7‬ﺍﺭﺗﻜﺎﺏ ﻓﺎﺣﺸﺔ ﻣﺒﻴّﻨﺔ‪.‬‬

‫‪ .8‬ﺍﻟﺸﻘﺎﻕ ﺍﳌﺴﺘﻤ ّﺮ ﺑﲔ ﺍﻟﺰّﻭﺟﲔ‪.‬‬

‫‪ .9‬ﳐﺎﻟﻔﺔ ﺍﻟﺸّﺮﻭﻁ ﺍﳌﺘّﻔﻖ ﻋﻠﻴﻬﺎ ﰲ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪.‬‬

‫‪ .10‬ﺍﻟﻀّﺮﺭ ﺍﳌﻌﺘﱪ ﺷﺮﻋﺎ‪.‬‬

‫ﻭﻳﻈﻬﺮ ﺩﻭﺭ ﺍﻟﻘﺎﺿﻲ ﰲ ﻣﻌﺎﻳﻨﺔ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﺗﺴﺘﻨﺪ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻭﺟﺔ ﰲ ﻃﻠﺐ ﺍﻟﻄﻼﻕ ﻭﺗﻜﻴﻴﻔﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺼﺖ ﻋﻠﻴﻪ‬

‫ﺍﳌﺎﺩﺓ ‪ 451‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ "ﻳﻌﺎﻳﻦ ﺍﻟﻘﺎﺿﻲ ﻭﻳﻜﻴﻒ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﺗﺄﺳﻴﺲ ﺍﻷﺳﺒﺎﺏ‬

‫ﺍﳌﺪﻋﻤﺔ ﻟﻄﻠﺐ ﺍﻟﺘﻄﻠﻴﻖ ﻃﺒﻘﺎ ﻷﺣﻜﺎﻡ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻭﻳﻔﺼﻞ ﰲ ﻣﺪﻯ ﺗﺄﺳﻴﺲ ﺍﻟﻄﻠﺐ ﺁﺧﺬﺍ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ‬

‫ﻗﺪﻡ ﻓﻴﻬﺎ"‬

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‫‪ .1‬ﺍﻟﺘﻄﻠﻴﻖ ﻟﻌﺪﻡ ﺍﻟﻨﻔﻘﺔ‪ُ .‬ﻳﺸﺘﺮﻁ ﻻﻋﺘﺒﺎﺭ ﻗﻴﺎﻡ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ﻭﻓﻖ ﻣﺎ ﻧﺼّﺖ ﻋﻠﻴﻪ ﺍﳌﺎ ّﺩﺓ ‪ 53‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‬

‫ﻱ ﻋﺪﻡ ﺍﻹﻧﻔﺎﻕ ﻓﻌﻼ ﻭﺻﺪﻭﺭ ﺣﻜﻢ ﺑﺎﻟﻨﻔﻘﺔ ﻣﻊ ﺍﻣﺘﻨﺎﻋﻪ ﻋﻦ ﺗﻨﻔﻴﺬﻩ ﻭﺃﻥ ﻻ ﺗﻜﻮﻥ ﻋﺎﳌﺔ ﺑﺈﻋﺴﺎﺭﻩ ﻭﻗﺖ ﺇﺑﺮﺍﻡ‬
‫ﺍﳉﺰﺍﺋﺮ ّ‬

‫ﺍﻟﺰﻭﺍﺝ‪ ،95‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻣﺘﻨﺎﻋﻪ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ ﲟﺸﺘﻤﻼﻬﺗﺎ ﺍﳌﺮﺍﻋﻴﺔ ﻟﻈﺮﻭﻓﻪ‪.‬‬

‫ﻭﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﻫﻮ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺍﺳﺘﺤﻘﺎﻕ ﺍﳌﺮﺃﺓ ﺍﻟﻄﻼﻕ ﻟﻌﺪﻡ ﺍﻟﻨﻔﻘﺔ ﺧﻼﻓﺎ‬

‫ﻷﰊ ﺣﻨﻴﻔﺔ ﺍﻟﺬﻱ ﻳﺮﻯ ﻋﺪﻡ ﺍﺳﺘﺤﻘﺎﻗﻬﺎ ﻟﻪ ﰲ ﺣﺎﻝ ﻋﺪﻡ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﺴﺮﺍ ﻓﻼ ﺗﺴﺘﺤﻖ ﻧﻔﻘﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺳﺮﺍ ﺑﻴﻊ‬

‫ﻋﻠﻴﻪ ﻣﺎﻟﻪ ﻷﺟﻞ ﻧﻔﻘﺘﻬﺎ‪.‬‬

‫ﻭﻗﺪ ﺳﻜﺖ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻦ ﺍﳌﺪﺓ ﺍﻟﱵ ﳝﻜﻦ ﺍﻟﺘﻤﺴﻚ ﻬﺑﺎ ﻹﺛﺒﺎﺕ ﻭﺿﻌﻴﺘﻪ ﻋﺪﻡ ﺍﻹﻧﻔﺎﻕ ﻭﻗﺪ ﻗﻀﻰ ﻗﺎﻧﻮﻥ‬

‫ﺍﻟﻌﻘﻮﺑﺎﺕ ﺑﺄﻥ "ﻛﻞ ﻣﻦ ﺍﻣﺘﻨﻊ ﻋﻤﺪﺍ ﻭﳌﺪﺓ ﺗﺘﺠﺎﻭﺯ ﺷﻬﺮﻳﻦ ﻋﻦ ﺗﻘﺪﱘ ﺍﳌﺒﺎﻟﻎ ﺍﳌﻘﺮﺭﺓ ﻗﻀﺎﺀ ﻹﻋﺎﻟﺔ ﺃﺳﺮﺗﻪ ﻭﻋﻦ ﺃﺩﺍﺀ ﻛﺎﻣﻞ‬

‫ﻗﻴﻤﺔ ﺍﻟﻨﻔﻘﺔ ﺍﳌﻘﺮﺭﺓ ﻋﻠﻴﻪ ﺇﱃ ﺯﻭﺟﺘﻪ ﺃﻭ ﺃﺻﻮﻟﻪ ﺃﻭ ﻓﺮﻭﻋﻪ ﺭﻏﻢ ﺻﺪﻭﺭ ﺣﻜﻢ ﺿﺪﻩ ﺑﺈﻟﺰﺍﻣﻪ ﻳﺪﻓﻊ ﻧﻔﻘﺔ ﺇﻟﻴﻬﻢ ﻳﻌﺎﻗﺐ ﺑﺎﳊﺒﺲ‬

‫ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﺇﱃ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻭﺑﻐﺮﺍﻣﺔ ﻣﺎﻟﻴﺔ ﻣﻦ ‪ 500‬ﺇﱃ ‪ 5000‬ﺩﺝ" )ﺍﳌﺎﺩﺓ ‪(331‬‬

‫ﺺ ﺑﻨﻮﻉ ﺍﻟﻄﹼﻼﻕ ﺍﻟﻮﺍﻗﻊ ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﻟﻨّﻔﻘﺔ ﻓﲑﻯ ﺍﳌﺎﻟﻜﻴﺔ ﺍﻧﻪ ﻃﻼﻕ ﺭﺟﻌﻲ ﻭﻟﻠﺰﻭﺝ ﺭﺟﻌﺔ ﺍﳌﺮﺃﺓ ﺇﻥ ﺃﻳﺴﺮ‬
‫ﺃﻣّﺎ ﻓﻴﻤﺎ ﳜ ّ‬

‫ﰲ ﻋﺪﻬﺗﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻻ ﺭﺟﻌﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﲤﺴّﻚ ﺍﳌﺸﺮﻉ ﺑﺮﺃﻱ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻧﺺ ﺍﳌﺎﺩﺓ ‪50‬‬

‫ﺍﻟﱵ ﺗﺸﺘﺮﻁ ﺍﻟﻌﻘﺪ ﺍﳉﺪﻳﺪ ﻟﻠﻤﺮﺍﺟﻌﺔ ﺑﻌﺪ ﺻﺪﻭﺭ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻼﻕ‪.‬‬

‫‪.2‬ﺍﻟﺘﻄﻠﻴﻖ ﻟﻠﻌﻴﻮﺏ‪:96‬‬

‫ﻭﻫﺬﻩ ﺍﻟﻌﻴﻮﺏ ﻧﻮﻋﺎﻥ‪ :‬ﻋﻴﻮﺏ ﺟﻨﺴﻴﺔ ﲤﻨﻊ ﺃﻭ ﺗﻔﺴﺪ ﺍﻟﻌﻼﻗﺔ ﺍﳉﻨﺴﻴﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻭﺃﻣﺮﺍﺽ ﻣﻨﻔﺮﺩﺓ ﻛﺎﳉﻨﻮﻥ ﻭﺍﻟﺴﻞ‬

‫ﻭﺍﻟﺰﻫﺮﻱ‪...‬‬

‫‪ -95‬ﺍﻷﺻﻞ ﺃﻥ ﺍﻟﻨﻔﻘﺔ ﺣﻖ ﻟﻠﺰﻭﺟﺔ ﻻ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺳﺒﻖ ﻋﻠﻢ ﺑﺈﻋﺴﺎﺭ ﺃﻭ ﺑﻴﺴﺮ ﻓﻬﻮ ﺃﺛﺮ ﻟﻠﻌﻘﺪ ﻛﻤﺎ ﺃﻥ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺜﻤﻦ ﺣﻖ ﻟﻠﺒﺎﺋﻊ ﻛﺄﺛﺮ ﻟﻠﻌﻘﺪ‪ ،‬ﻻ‬
‫ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑﻌﺴﺮ ﺃﻭ ﻳﺴﺮ ﺍﳌﺸﺘﺮﻯ ﻭﻻ ﳝﻨﺤﻪ ﺣﻖ ﺍﻣﺘﻼﻙ ﺍﳌﺒﻴﻊ ﻭﺍﻟﺘﻤﺴﻚ ﺑﻪ ﰲ ﺣﺎﻝ ﻣﻄﺎﻟﺒﺔ ﺍﻟﺒﺎﺋﻊ ﺑﻔﺴﺦ ﺍﻟﻌﻘﺪ ﻻ ﺳﺘﺤﺎﻟﺔ ﺍﻹﻟﺘﺰﺍﻡ ‪.‬‬
‫‪ -96‬ﻗﺎﻝ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﳊﻨﻔﻴﺔ‪ :‬ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻃﻼﻕ ﺑﺎﺋﻦ ﻳﻨﻘﺺ ﻋﺪﺩ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ‪ :‬ﺍﻟﻔﺮﻗﺔ ﺑﺎﻟﻌﻴﺐ ﻓﺴﺦ ﻻ ﻃﻼﻕ ﻭﺍﻟﻔﺴﺦ ﻻ ﻳﻨﻘﺺ‬
‫ﻋﺪﺩ ﺍﻟﺘﻄﻠﻴﻘﺎﺕ‪.‬‬

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‫ﻭﻳﺮﻯ ﺃﻏﻠﺐ ﻓﻘﻬﺎﺀ ﺍﻹﺳﻼﻡ ﺟﻮﺍﺯ ﻃﻠﺐ ﺍﻟﺰﻭﺟﺔ ﻟﻠﻄﻼﻕ ﺑﺴﺒﺐ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ :‬ﻻ ﳚﻮﺯ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﺎﺭ‬

‫ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺭﺃﻱ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺪﺃ ﺣﻴﺚ ﻧﺺ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻴﻮﺏ ﺍﻟﱵ ﲢﻮﻝ ﺩﻭﻥ ﲢﻘﻴﻖ‬

‫ﺍﳍﺪﻑ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﺗﻜﻮﻥ ﺳﺒﺒﺎ ﻻﺳﺘﺤﻘﺎﻕ ﺍﳌﺮﺃﺓ ﺍﻟﺘﻄﻠﻴﻖ‪.97‬‬

‫ﻭُﻳﺸﺘﺮﻁ ﻟﻠﺘﻔﺮﻳﻖ ﺑﺎﻟﻌﻴﺐ ﺃﻻ ﻳﻜﻮﻥ ﻃﺎﻟﺐ ﺍﻟﺘﻔﺮﻳﻖ ﻋﺎﳌﺎ ﺑﺎﻟﻌﻴﺐ ﻭﻗﺖ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺃﻻ ﻳﻜﻮﻥ ﻗﺪ ﺭﺿﻲ ﺑﻪ ﺑﻌﺪ ﺍﻟﻌﻘﺪ‪،‬‬

‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﺑﺴﻜﻮﺗﻪ ﻋﻦ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺍﳌﺴﺎﻟﺔ ﻗﺪ ﺍﻋﺘﱪ ﻫﺬﻳﻦ ﺍﻟﺸﺮﻃﲔ ﻣﺎ ﺩﺍﻡ ﻏﺎﻟﺐ ﺍﻟﻔﻘﻬﺎﺀ‬

‫ﺍﺷﺘﺮﻃﻮﻫﺎ‪.‬‬

‫ﻭﺃﻣّﺎ ﺃﺛﺮ ﺍﻟﺘﻔﺮﻳﻖ ﺑﺎﻟﻌﻴﺐ ﻋﻠﻰ ﺍﳌﻬﺮ ﻓﻘﺪ ﻗﺎﻝ ﺍﳊﻨﻔﻴﺔ‪ :‬ﳚﺐ ﳍﺎ ﻧﺼﻒ ﺍﳌﻬﺮ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﻛﻞ ﺍﳌﻬﺮ ﺑﻌﺪﻩ ﻭﻟﻮ ﲟﺠﺮﺩ‬

‫ﺍﳋﻠﻮﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﺎﻟﻜﻴﺔ‪ :‬ﻻ ﺷﻲﺀ ﻟﻠﻤﺮﺃﺓ ﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻓﻠﻬﺎ ﻛﻞ ﺍﳌﻬﺮ‪ ،‬ﻭﻗﺎﻝ‬

‫ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻳﺴﻘﻂ ﺍﳌﻬﺮ‪ ،‬ﻭﺑﻌﺪﻩ ﻓﻠﻬﺎ ﻣﻬﺮ ﺍﳌﺜﻞ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻴﺐ ﻣﻘﺎﺭﻧﺎ ﻟﻠﻌﻘﺪ ﺃﻭ ﺣﺎﺩﺛﺎ ﺑﲔ ﺍﻟﻌﻘﺪ ﻭﺍﻟﻮﻁﺀ‬

‫ﻭﺟﻬﻠﻪ ﺍﻟﻮﺍﻃﺊ‪ ،‬ﻭﳍﺎ ﻣﺴﻤﻰ ﺍﳌﻬﺮ ﺇﻥ ﺣﺪﺙ ﺍﻟﻌﻴﺐ ﺑﻌﺪ ﺍﻟﻌﻘﺪ ﻭﺍﻟﻮﻁﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﻨﺎﺑﻠﺔ‪ :‬ﻻ ﳚﺐ ﳍﺎ ﺷﻲﺀ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‬

‫ﻭﳍﺎ ﻣﻬﺮ ﺍﳌﺴﻤﻰ ﺑﻌﺪﻩ‪.‬‬

‫ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﺍﳌﺎﺩﺓ )‪ (16‬ﻣﻨﺢ ﺍﳌﺮﺃﺓ ﻛﺎﻣﻞ ﺍﻟﺼﺪﺍﻕ ﺑﺎﻟﺪﺧﻮﻝ ﻭﻧﺼﻔﻪ ﺑﺎﻟﻄﻼﻕ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ‬

‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﻘﺪ ﺃﺧﺬ ﺑﺮﺃﻱ ﺍﻷﺣﻨﺎﻑ‪ ،‬ﻛﻤﺎ ﻳﻼﺣﻆ ﺃ ﹼﻥ ﺍﳌﺸﺮّﻉ ﻗﺪ ﺗﻄﻠﹼﺐ ﺗﻘﺪﱘ ﺷﻬﺎﺩﺓ ﻃﺒﻴّﺔ ﻋﻨﺪ ﺗﺴﺠﻴﻞ ﺍﻟﻌﻘﺪ ﻹﺛﺒﺎﺕ ﺧﻠ ّﻮ‬

‫ﺍﻟﺰّﻭﺟﲔ ﻣﻦ ﻛﻞ ﻣﺮﺽ ﳝﻜﻦ ﺃﻥ ﻳﺴﺒﺐ ﺧﻄﺮﺍ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺰّﻭﺍﺝ‪.‬‬

‫‪.3‬ﺍﻟﺘﻄﻠﻴﻖ ﻟﻠﻬﺠﺮ‪ .‬ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻫﻮ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻼﻕ ﺑﻄﻠﺐ ﻣﻦ ﺍﻟﺰﻭﺟﺔ ﻟﻘﻴﺎﻡ ﺯﻭﺟﻬﺎ ﺑﺘﺮﻙ ﺍﻻﺗﺼﺎﻝ ﻬﺑﺎ ﳌﺪﺓ ﺃﺭﺑﻌﺔ‬

‫ﺃﺷﻬﺮ ﻓﺄﻛﺜﺮ ﺩﻭﻥ ﻣﱪﺭ ﺳﺎﺋﻎ‪ ،‬ﻭﻳﻔﻬﻢ ﻣﻦ ﻧﺺ ﺍﳌﺎﺩﺓ ‪ 3/53‬ﺃﻥ ﺍﳍﺠﺮ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﻣﺎ ﺗﻮﻓﺮ ﰲ ﺛﻼﺛﺔ ﺷﺮﻭﻁ‪:‬‬

‫ﺃﻥ ﻳﻬﺠﺮﻫﺎ ﻓﻌﻼ ﰲ ﻓﺮﺍﺵ ﺍﻟﺰﻭﺟﻴﺔ )ﳝﺘﻨﻊ ﻋﻦ ﺍﻹﺗﺼﺎﻝ ﻬﺑﺎ(‬ ‫•‬

‫ﺃﻥ ﻳﺪﻭﻡ ﻫﺬﺍ ﺍﳍﺠﺮ ﻣﺪﺓ ﺗﻔﻮﻕ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻣﺘﺘﺎﻟﻴﺔ‬ ‫•‬

‫‪ -97‬ﺃﺟﺎﺯ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ ) ﻣﺎﻟﻚ – ﺍﻟﺸﺎﻓﻌﻲ – ﺍﺑﻦ ﺣﻨﺒﻞ ( ﺍﻟﺘﻔﺮﻳﻖ ﺑﺎﻟﻌﻴﺐ ﻟﻜﻞ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﻟﺘﻀﺮﺭ ﻛﻞ ﻣﻨﻬﻤﺎ ﻬﺑﺎ ﺣﱴ ﻻ ﻳﻠﺰﻡ ﺍﻟﺰﻭﺝ ﺇﱃ‬
‫ﺍﻟﻠﺠﻮﺀ ﻟﻠﻄﻼﻕ ﺑﺈﺭﺍﺩﺗﻪ ﺍﳌﻨﻔﺮﺩﺓ ﻭﲢﻤﻞ ﺗﺒﻌﺎﺗﻪ ﺧﻼﻓﺎ ﻷﰊ ﺣﻨﻴﻔﺔ ﺍﻟﺬﻱ ﱂ ﳚﻌﻠﻪ ﺇﻻ ﻟﻠﺰﻭﺟﺔ‪.‬‬
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 ‫ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺮﻙ ﻋﻤﺪﻳﺎ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﻨﻜﺎﻳﺔ ﺑﺎﻟﺰﻭﺟﺔ ﺩﻭﻥ ﻣﱪﺭ ﻛﻤﺮﺽ ﺃﻭ ﻏﲑﻩ ‪.‬‬ ‫•‬

‫ﻭﳜﺘﻠﻒ ﺍﳍﺠﺮ ﻫﻨﺎ ﻋﻦ ﺍﳍﺠﺮ ﺍﳌﺬﻛﻮﺭ ﻛﻮﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﺄﺩﻳﺐ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺍﻟﻼﰐ ﲣﺎﻓﻮﻥ ﻧﺸﻮﺯﻫﻦ ﻓﻌﻈﻮﻫﻦ‬

‫ﻭﺍﻫﺠﺮﻭﻫﻦ ﰲ ﺍﳌﻀﺎﺟﻊ"‪ ،‬ﻭﻳﻘﺘﺮﺏ ﺍﳍﺠﺮ ﺍﻟﺬﻱ ﻋﻨﺎﻩ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﲟﻔﻬﻮﻡ ﺍﻹﻳﻼﺀ‪ ،‬ﻭﻫﻮ ﻟﻐﺔ ﺍﳊﻠﻒ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺷﺮﻋﺎ‪" :‬ﳝﲔ‬

‫ﺑﺘﺮﻙ ﺍﻻﺗﺼﺎﻝ ﺑﺎﳌﺮﺃﺓ"‪ ،‬ﻭﻫﻮ ﺣﺮﺍﻡ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻟﻺﻳﺬﺍﺀ ﻭﻷﻧﻪ ﳝﲔ ﻋﻠﻰ ﺗﺮﻙ ﻭﺍﺟﺐ ﳓﻮ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﺩﻟﻴﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﺍﻟﺬﻳﻦ‬

‫ﻳﺆﻟﻮﻥ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﺗﺮﺑﺺ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻓﺈﻥ ﻓﺎﺅﻭﺍ ﻓﺈﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ ﻭﺇﻥ ﻋﺰﻣﻮﺍ ﺍﻟﻄﻼﻕ ﻓﺈﻥ ﺍﷲ ﲰﻴﻊ ﻋﻠﻴﻢ"‪.‬‬

‫ﻭﺣﻜﻤﻪ ﺃﻧّﻪ ﺇﺫﺍ ﻋﺎﺩ ﺍﻟﺰﻭﺝ ﻋﻦ ﳝﻴﻨﻪ ﺑﺄﻥ ﺍﺗﺼﻞ ﺑﺰﻭﺟﺘﻪ ﻗﺒﻞ ﻣﻀﻲ ﺍﳌﺪﺓ ﺃﻭ ﺑﻌﺪﻫﺎ ﰲ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ﺯﺍﻝ ﺍﻹﻳﻼﺀ ﻭﻟﺰﻡ‬

‫ﺍﳊﺎﻧﺚ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻌﺪ ﻋﻦ ﻫﺠﺮﻩ ﰲ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﺣﻖ ﻟﻠﺰﻭﺟﺔ ﺍﻟﺘﻄﻠﻴﻖ ﺑﺮﻓﻊ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﻭﻗﺎﻝ ﺍﳊﻨﻔﻴﺔ ﻳﻘﻊ‬

‫ﺍﻟﻄﻼﻕ ﲟﺠﺮﺩ ﻣﻀﻲ ﺍﳌﺪﺓ ﻭﻳﺮﻯ ﺍﳉﻤﻬﻮﺭ ﺃﻥ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ ﻳﻮﻗﻌﻪ ﺍﻟﻘﺎﺿﻲ ﻳﻘﻊ ﺭﺟﻌﻴﺎ ﻭﻗﺎﻝ ﺍﳊﻨﻔﻴﺔ ﻳﻘﻊ ﺑﺎﺋﻨﺎ‪.‬‬

‫‪ .4‬ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﲜﺮﳝﺔ ﻓﻴﻬﺎ ﻣﺴﺎﺱ ﺑﺸﺮﻑ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﺗﺴﺘﺤﻴﻞ ﻣﻌﻬﺎ ﻣﻮﺍﺻﻠﺔ ﺍﻟﻌﺸﺮﺓ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﻳﻔﻬﻢ ﻣﻦ ﺫﻟﻚ‬

‫ﺃﻧﻪ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺍﳉﺮﳝﺔ ﲤﺲ ﺑﺸﺮﻑ ﺍﻷﺳﺮﺓ ﺃﻭ ﻻ ﺗﺴﺘﺤﻴﻞ ﻣﻌﻬﺎ ﻣﻮﺍﺻﻠﺔ ﺍﻟﻌﺸﺮﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﻟﻠﻤﺮﺃﺓ ﺣﻖ ﺍﻟﺘﻄﻠﻴﻖ‪.‬‬

‫‪ .5‬ﺍﻟﻐﻴﺒﺔ ﺑﻌﺪ ﻣﺮﻭﺭ ﺳﻨﺔ ﺑﺪﻭﻥ ﻋﺬﺭ ﻭﻻ ﻧﻔﻘﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺴﺒﺐ ﻣﻘﻴﺪ ﺃﻳﻀﺎ ﺑﺜﻼﺛﺔ ﺷﺮﻭﻁ ﻫﻲ ﺍﳌﺪﺓ )ﺳﻨﺔ(‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ‬

‫ﺍﻟﻐﻴﺎﺏ ﺑﻐﲑ ﻋﺬﺭ‪ ،‬ﻭﺃﻥ ﻻ ﺗﺘﻮﺍﻓﺮ ﳍﺎ ﻧﻔﻘﺔ‪.‬‬

‫‪ .6‬ﳐﺎﻟﻔﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳌﺎﺩﺓ ‪ .8‬ﻭﻫﻮ ﻣﺎ ﻧﺼﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ‪ 8‬ﻣﻜﺮﺭ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺍﻟﻐﺶ ﰲ ﺍﻟﺰّﻭﺍﺝ ﺑﺄﺧﺮﻯ‬

‫ﺍﻟﻨﺎﺷﺊ ﻋﻦ ﻋﺪﻡ ﺍﺳﺘﺼﺪﺍﺭ ﺗﺮﺧﻴﺺ ﻗﻀﺎﺋﻲ ﺑﺎﻟﺰّﻭﺍﺝ ﺑﺄﺧﺮﻯ‪.‬‬

‫‪ .7‬ﺇﺭﺗﻜﺎﺏ ﻓﺎﺣﺸﺔ ﻣﺒﻴﻨﺔ‪.‬‬

‫‪ .8‬ﺍﻟﺸﻘﺎﻕ ﺍﳌﺴﺘﻤﺮ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‪.‬‬

‫‪ .9‬ﳐﺎﻟﻔﺔ ﺍﻟﺸﺮﻭﻁ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ ﰲ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬

‫‪ .10‬ﻛﻞ ﺿﺮﺭ ﻣﻌﺘﱪ ﺷﺮﻋﺎ‪.‬‬

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 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﻄﻼﻕ ﺑﺎﻟﺘﺮﺍﺿﻲ‪.‬‬

‫ﻭﻫﻮ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ ﻳﺘﻢ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﺗﻔﺎﻕ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻋﻠﻰ ﺇﻬﻧﺎﺀ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ ﻭﻗﺪ ﺃﺷﺎﺭﺕ ﺍﳌﺎﺩﺓ ‪ 48‬ﻋﻠﻰ ﺍﳓﻼﻝ ﻋﻘﺪ‬

‫ﺍﻟﺰﻭﺍﺝ ﺑﻨﺎﺀ ﻋﻠﻰ ﺗﺮﺍﺿﻲ ﺍﻟﺰﻭﺟﲔ ﻭﳛﺪﺩ ﺍﻟﺰﻭﺟﺎﻥ ﺍﻟﺮﺍﻏﺒﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﺳﺎﺋﺮ ﺑﻨﻮﺩ ﺍﻻﺗﻔﺎﻕ ﺍﻟﱵ ﺗﻜﻮﻥ ﳏﻞ ﻣﺮﺍﻗﺒﺔ ﻣﻦ‬

‫ﺍﻟﻘﻀﺎﺀ ﺩﻭﻥ ﺇﺧﻼﻝ ﲟﺤﺎﻭﻟﺔ ﺍﻟﺼﻠﺢ ﺍﻟﱵ ﳚﺮﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻨﺎﺀ ﻋﻠﻰ ﻧﺺ ﺍﳌﺎﺩﺓ ‪.49‬‬

‫ﻱ ﻟﺘﻌﺮﻳﻒ ﺍﻟﻄﹼﻼﻕ ﺑﺎﻟﺘّﺮﺍﺿﻲ ﰲ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴّﺔ ﻭﺍﻹﺩﺍﺭﻳّﺔ ﺍﳌﻘﺮّﺭ ﲟﻮﺟﺐ ﺭﻗﻢ‬
‫ﻭﻗﺪ ﺗﺼﺪّﻯ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬

‫‪ 9809-08‬ﺇﺫ ﺫﻛﺮ ﰲ ﺍﳌﺎﺩّﺓ ‪ 427‬ﻣﻨﻪ ﺑﺄ ﹼﻥ "ﺍﻟﻄﹼﻼﻕ ﺑﺎﻟﺘّﺮﺍﺿﻲ ﻫﻮ ﺇﺟﺮﺍﺀ ﻳﺮﻣﻲ ﺇﱃ ﺣﻞ ﺍﻟﺮّﺍﺑﻄﺔ ﺍﻟﺰّﻭﺟﻴّﺔ ﺑﺈﺭﺍﺩﺓ ﺍﻟﺰّﻭﺟﲔ‬

‫ﺍﳌﺸﺘﺮﻛﺔ"‬

‫ﻭﻗﺪ ﺑﻴّﻦ ﺃ ﹼﻥ ﺍﻟﻘﺎﺿﻲ ﰲ ﺣﺎﻟﺔ ﺍﻟﻄﹼﻼﻕ ﺑﺎﻟﺘّﺮﺍﺿﻲ ﻳﺴﻤﻊ ﻛ ﹼﻞ ﻃﺮﻑ ﻣﻨﻔﺮﺩﺍ‪ ،‬ﹼﰒ ﻳﺴﻤﻌﻬﻤﺎ ﳎﺘﻤﻌﲔ‪ ،‬ﺣﻴﺚ‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 1/431‬ﻋﻠﻰ ﺃﻧّﻪ "ﻳﺘﺄﻛﹼﺪ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﻟﺘّﺎﺭﻳﺦ ﺍﶈﺪّﺩ ﻟﻠﺤﻀﻮﺭ ﻣﻦ ﻗﺒﻮﻝ ﺍﻟﻌﺮﻳﻀﺔ‪ ،‬ﻭﻳﺴﺘﻤﻊ ﻟﻠﺰّﻭﺟﲔ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩ‬
‫ﺗﻨ ّ‬
‫ﹼﰒ ﳎﺘﻤﻌﲔ‪ ،‬ﻳﺘﺄﻛﹼﺪ ﻣﻦ ﺭﺿﺎﺋﻬﻤﺎ ﻭﳛﺎﻭﻝ ﺍﻟﺼّﻠﺢ ﺑﻴﻨﻬﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﳑﻜﻨﺎ"‪ .‬ﻭﻫﻮ ﻳﺒﻴّﻦ ﰲ ﺫﻟﻚ ﺍﳊﻜﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ‬
‫ﻭﻫﻮ ﺍﻟﺘّﺄﻛﹼﺪ ﻣﻦ ﺭﺿﺎﺋﻬﻤﺎ ﻬﺑﺬﺍ ﺍﻟﻄﹼﻼﻕ ﲟﺎ ﺗﻀﻤّﻨﻪ ﻫﺬﺍ ﺍﻻﺗّﻔﺎﻕ ﻣﻦ ﺑﻨﻮﺩ ﺍﺣﺘﻴﺎﻃﺎ ﳌﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻭﻗﻊ ﻓﻴﻪ ﺃﺣﺪ ﺍﻟﻄﹼﺮﻓﲔ‬
‫ﰊ ﻣﻦ ﺍﻟﻄﹼﺮﻑ ﺍﻵﺧﺮ ﺃﻭ ﻣﻦ ﺍﻷﻫﻞ‪.‬‬
‫)ﺧﺎﺻّﺔ ﺍﻟﺰّﻭﺟﺔ( ﻣﻦ ﺣﺮﺝ ﻭﺇﻛﺮﺍﻩ ﺃﺩ ّ‬
‫ﻭﺣﺘّﻰ ﰲ ﺣﺎﻟﺔ ﺍﻟﺘّﺄﻛﹼﺪ ﻣﻦ ﺭﺿﺎ ﺍﻟﻄﹼﺮﻓﲔ ﺑﺒﻨﻮﺩ ﺍﻻﺗّﻔﺎﻕ ﻓﺈ ﹼﻥ ﻫﺬﺍ ﻻ ﳝﻨﻊ ﻣﻦ ﺳﻠﻄﺔ ﺍﻟﻘﺎﺿﻲ ﰲ ﺗﻌﺪﻳﻞ ﺑﻨﻮﺩ ﺍﻻﺗّﻔﺎﻕ ﺇﺫﺍ‬
‫ﺺ ﻋﻠﻴﻪ ﺍﳌﺎﺩّﺓ ‪" 2/431‬ﻳﻨﻈﺮ‬
‫ﺭﺃﻯ ﺃ ﹼﻥ ﻣﺎ ﹼﰎ ﺍﻻﺗّﻔﺎﻕ ﻋﻠﻴﻪ ﳜﺎﻟﻒ ﺍﻟّﻨﻈﺎﻡ ﺍﻟﻌﺎﻡّ‪ ،‬ﺃﻭ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺼﻠﺤﺔ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﻨ ّ‬
‫ﻣﻊ ﺍﻟﺰﻭﺟﲔ ﺃﻭ ﻭﻛﻼﺋﻬﻤﺎ ﰲ ﺍﻻﺗّﻔﺎﻕ ﻭﻟﻪ ﺃﻥ ﻳﻠﻐﻲ ﺃﻭ ﻳﻌﺪّﻝ ﰲ ﺷﺮﻭﻃﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺼﻠﺤﺔ ﺍﻷﻭﻻﺩ ﺃﻭ ﺧﺎﻟﻔﺖ‬
‫ﺍﻟﻨّﻈﺎﻡ ﺍﻟﻌﺎ ّﻡ"‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﳋﻠﻊ‪.‬‬

‫ﺃﻭﻻ‪ :‬ﻣﻔﻬﻮﻡ ﺍﳋﻠﻊ‪.‬‬

‫ﺍﳋﹶﻠﻊ ﺑﻔﺘﺢ ﺍﳋﺎﺀ ﲟﻌﲎ ﺍﻟﱰﻉ ﻭﺍﻹﺯﺍﻟﺔ‪ ،‬ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻷﻣﻮﺭ ﺍﳊﺴﻴﺔ ﻓُﻴﻘﺎﻝ‪ :‬ﺧﻠﻊ ﺍﻟﺮﺟﻞ ﺛﻮﺑﻪ ﺧﻠﻌﺎ‪ ،‬ﺃﻱ ﺃﺯﺍﻟﻪ ﻋﻦ ﺑﺪﻧﻪ‬
‫ﻭﻧﺰﻋﻪ ﻋﻨﻪ‪ ،‬ﻭ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﻌﻨﻮﻳﺔ ﻛﻘﻮﳍﻢ‪ :‬ﺧﻠﻊ ﺍﻟﺒﻴﻌﺔ‪ ،‬ﺃﻱ ﺗﻨﺼّﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﳋﹸﻠﻊ ﺑﺎﻟﻀﻢ ﻣﺼﺪﺭ ﲰﺎﻋﻲ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻷﻣﺮﻳﻦ‬

‫)‪ (98‬ﻗﺎﻧﻮﻥ ﺭﻗﻢ ‪ 09-08‬ﻣﺆﺭﺥ ﰲ ‪ 18‬ﺻﻔﺮ ‪1429‬ﻫـ ﺍﳌﻮﺍﻓﻖ ﻟـ ‪ 25‬ﻓﱪﺍﻳﺮ ‪ 2008‬ﻣﺘﻀﻤّﻦ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴّﺔ ﻭﺍﻹﺩﺍﺭﻳّﺔ )ﺍﳉﺮﻳﺪﺓ ﺍﻟﺮﲰﻴّﺔ‪ ،‬ﺍﻟﻌﺪﺩ ‪21‬‬
‫ﺑﺘﺎﺭﻳﺦ ‪ 17‬ﺭﺑﻴﻊ ﺍﻟﺜﺎﱐ ‪1429‬ﻫـ ﺍﳌﻮﺍﻓﻖ ﻟـ ‪ 23‬ﺃﻓﺮﻳﻞ ‪2008‬ﻡ(‪.‬‬

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 ‫ﺱ ﻟﹶﻜﹸﻢ ﻭ ﹶﺃْﻧﺘُﻢ‬
‫ﺃﻳﻀﺎ‪ ،‬ﺇ ﹼﻻ ﺃﻧّﻪ ﺣﻘﻴﻘﺔ ﰲ ﺇﺯﺍﻟﺔ ﺍﻟﺰﻭﺟﻴﺔ ﺃﻭ ﳎﺎﺯ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﳌﺮﺃﺓ ﻟﺒﺎﺱ ﻟﻠﺮﺟﻞ ﻭ ﺑﺎﻟﻌﻜﺲ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ُ " :‬ﻫﻦﱠ ﻟِﺒﺎ ٌ‬
‫ﺱ ﹶﻟ ُﻬﻦﱠ"‪.‬‬
‫ﻟِﺒﺎ ٌ‬
‫)‪(99‬‬
‫ﺇ ﹼﻻ ﺃﻥ ﺍﻟﻌﺮﻑ ﺧﺺ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳋﻠﻊ ﺑﺎﻟﻔﺘﺢ ﰲ ﺇﺯﺍﻟﺔ ﻏﲑ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺍﳋﻠﻊ ﺑﺎﻟﻀﻢ ﰲ ﺇﺯﺍﻟﺔ ﺍﻟﺰﻭﺟﻴﺔ‪.‬‬
‫ﺃﻣّﺎ ﰲ ﺍﺻﻄﻼﺡ ﻓﻘﻬﺎﺀ ﺍﻟﺸّﺮﻳﻌﺔ ﻓﻘﺪ ﻋُﺮّﻑ ﺑﺄﻧﻪ‪ :‬ﺣﻞ ﻟﻌﻘﺪﺓ ﺍﻟﺰﻭﺟﻴﺔ ﰲ ﻣﻘﺎﺑﻞ ﻋﻮﺽ ﺗﻠﺘﺰﻡ ﺑﻪ ﺍﳌﺮﺃﺓ‪ .‬ﻛﻤﺎ‬
‫ﻋُﺮﱢﻑ ﺑﺄّﻧﻪ "ﻃﻼﻕ ﺑﻌﻮﺽ"‪ .‬ﻭ ﻗﺪ ﻋﺮﻓﻪ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺼﺎﺑﻮﱐ "ﺑﺄﻧﻪ ﺇﻬﻧﺎﺀ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺑﺎﻟﺘﺮﺍﺿﻲ ﺑﲔ‬
‫ﺍﻟﺰﻭﺟﲔ ﺃﻭ ﲝﻜﻢ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﺃﻥ ﺗﺪﻓﻊ ﺍﻟﺰﻭﺟﺔ ﻟﺰﻭﺟﻬﺎ ﻣﺒﻠﻐﺎ ﻣﻦ ﺍﳌﺎﻝ ﻻ ﻳﺘﺠﺎﻭﺯ ﻣﺎ ﺩﻓﻌﻪ ﺇﻟﻴﻬﺎ ﻣﻬﺮﹰﺍ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﺸﺮﻭﻋﻴﺘﻪ‪.‬‬
‫ﺴﺮﹺﻳ ٌﺢ ﹺﺑﹺﺈ ْﺣﺴَﺎ ٍﻥ‬‫ﻼﻕُ َﻣ ﱠﺮﺗَﺎ ِﻥ ﹶﻓﹺﺈ ْﻣﺴَﺎ ٌﻙ ﺑﹺﻤَﻌْﺮُﻭﻑٍ ﹶﺃ ْﻭ َﺗ ْ‬ ‫ﺍﳋﻠﻊ ﻣﺸﺮﻭﻉ ﺑﻨﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﺍﻟﻄﱠ ﹶ‬
‫ﺡ‬
‫ﻼ ُﺟﻨَﺎ َ‬ ‫ﺤ ﱡﻞ ﹶﻟ ﹸﻜ ْﻢ ﺃﹶﻥ َﺗ ﹾﺄ ُﺧﺬﹸﻭﹾﺍ ِﻣﻤﱠﺎ ﺁَﺗْﻴُﺘﻤُﻮ ُﻫ ﱠﻦ َﺷﻴْﺌﹰﺎ ﹺﺇﻻﱠ ﺃﹶﻥ َﻳﺨَﺎﻓﹶﺎ ﹶﺃﻻﱠ ُﻳﻘِﻴﻤَﺎ ُﺣﺪُﻭ َﺩ ﺍﻟﹼﻠ ِﻪ ﹶﻓﹺﺈ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ ﹶﺃ ﱠﻻ ُﻳﻘِﻴﻤَﺎ ُﺣﺪُﻭ َﺩ ﺍﻟﹼﻠ ِﻪ ﹶﻓ ﹶ‬
‫َﻭ ﹶﻻ َﻳ ِ‬
‫ﻚ ُﻫ ُﻢ ﺍﻟﻈﱠﺎِﻟﻤُﻮ ﹶﻥ"‬
‫‪100‬‬
‫ﻼ َﺗ ْﻌَﺘﺪُﻭﻫَﺎ َﻭﻣَﻦ َﻳَﺘ َﻌ ﱠﺪ ُﺣﺪُﻭ َﺩ ﺍﻟﹼﻠ ِﻪ ﹶﻓﹸﺄ ْﻭﻟﹶـِﺌ َ‬
‫ﻚ ُﺣﺪُﻭ ُﺩ ﺍﻟﹼﻠ ِﻪ ﹶﻓ ﹶ‬
‫ﺕ ﹺﺑ ِﻪ ِﺗ ﹾﻠ َ‬
‫َﻋﹶﻠْﻴ ﹺﻬﻤَﺎ ﻓِﻴﻤَﺎ ﺍ ﹾﻓَﺘ َﺪ ْ‬
‫ﻓﻘﺪ ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻻﻓﺘﺪﺍﺀ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺣﺎﻝ ﺍﳋﻠﻊ ﺇﺫ ﻻ ﳛﻞ ﻟﻠﺰﻭﺝ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺯﻭﺟﺘﻪ ﻣﺎ ﺃﻋﻄﺎﻫﺎ‬
‫ﺇﻻ ﰲ ﺣﺎﻟﺔ ﺍﳋﻮﻑ ﻣﻦ ﻋﺪﻡ ﺇﻗﺎﻣﺔ ﺣﺪﻭﺩ ﺍﷲ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺣﻘﻮﻕ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﻴﺠﻮﺯ ﻟﻠﺰﻭﺝ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺯﻭﺟﺘﻪ ﻣﺎﻻ‬
‫ﻭﻳﺴﺮﺣﻬﺎ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺴّﻨﺔ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﺛﺎﺑﺖ ﺍﺑﻦ ﻗﻴﺲ ﺑﻦ ﴰﺎﺱ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺛﺎﺑﺖ ﺍﺑﻦ ﻗﻴﺲ ﻣﺎ ﺃﻋﺘﺐ ﻋﻠﻴﻪ ﰲ ﺧﻠﻖ ﻭﻻ ﺩﻳﻦ‬
‫ﻭ ﻟﻜﻦ ﺃﻛﺮﻩ ﺍﻟﻜﻔﺮ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ : -‬ﺃﺗﺮﺩﻳﻦ ﻋﻠﻴﻪ ﺣﺪﻳﻘﺘﻪ؟ ﻓﻘﺎﻟﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ " :-‬ﺍﻗﺒﻞ ﺍﳊﺪﻳﻘﺔ ﻭﻃﹼﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺔ"‪.‬‬

‫ﻭ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺃﻬﻧﺎ ﺫﻛﺮﺕ ﻟﺮﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ -‬ﺃﻬﻧﺎ ﺗﻜﺮﻩ ﺯﻭﺟﻬﺎ ﺛﺎﺑﺖ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻻ ﻳﺴﻲﺀ ﺇﻟﻴﻬﺎ‬
‫ﻭ ﻻ ﻳﻘﺼﺮ ﻓﻴﻤﺎ ﻳﻔﺮﺿﻪ ﻋﻠﻴﻪ ﺍﻹﺳﻼﻡ ﳓﻮﻫﺎ ﻭﺃﻬﻧﺎ ﲣﺸﻰ ﺃﻥ ﺗﺆﺩﻱ ﻛﺮﺍﻫﻴﺘﻬﺎ ﻟﻪ ﺇﱃ ﺍﻟﺘﻘﺼﲑ ﰲ ﺍﳊﻘﻮﻕ ﺍﻟﱵ ﺃﻭﺟﺒﻬﺎ ﺍﷲ ﻋﻠﻰ‬
‫ﺍﻟﺰﻭﺟﺔ ﳓﻮ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻗﺪ ﺩﻝ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻨﺒﻮﻱ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﳋﻠﻊ ﻣﻦ ﺧﻼﻝ ﺇﺭﺷﺎﺩﳘﺎ ﻭﻧﺼﺤﻬﻤﺎ ﺑﺴﻠﻮﻙ ﺳﺒﻴﻠﻪ‪.‬‬
‫ﻭﺃﺳﺎﺱ ﻣﺸﺮﻭﻋﻴﺔ ﺍﳋﻠﻊ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻫﻮ ﺍﳌﺎﺩﺓ )‪ (1/54‬ﻣﻨﻪ ﺍﻟﱵ ﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ "ﳚﻮﺯ ﻟﻠﺰﻭﺟﺔ ﺩﻭﻥ ﻣﻮﺍﻓﻘﺔ‬
‫ﺍﻟﺰﻭﺝ ﺃﻥ ﲣﺎﻟﻊ ﻧﻔﺴﻬﺎ ﲟﻘﺎﺑﻞ ﻣﺎﱄ"‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻃﺒﻴﻌﺔ ﺍﳋﻠﻊ ﻭﻧﻮﻉ ﺍﻟﻄﻼﻕ ﺍﻟﻮﺍﻗﻊ ﺑﻪ‪:‬‬
‫ﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣّﻴﺔ ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﺍﳋﻠﻊ ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﻓﺴﺨﺎ ﺃﻭ ﻃﻼﻗﺎ‪ ،‬ﻓﺮﺃﻯ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ‬ ‫ﺍﺧﺘﻠﻒ ﻓﻘﻬﺎﺀ ﺍﻟ ّ‬
‫ﺃ ﹼﻥ ﺍﳋﻠﻊ ﻃﻼﻕ ﻟﻘﻮﻟﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :-‬ﺍﻗﺒﻞ ﺍﳊﺪﻳﻘﺔ ﻭﻃﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺔ"‪ ،‬ﻭﻷ ﹼﻥ ﺍﻟﺰّﻭﺍﺝ ﻻ ﳛﺘﻤﻞ ﺍﻟﻔﺴﺦ‬

‫)‪ (99‬ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺷﻠﱯ‪ .‬ﺃﺣﻜﺎﻡ ﺍﻷﺳﺮﺓ ﰲ ﺍﻹﺳﻼﻡ‪ .‬ﺍﻟﺪﺍﺭ ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،1982 ،‬ﺹ ‪.552-551‬‬
‫‪ -100‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.229‬‬

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‫ﻣﺎﺩﺍﻡ ﻗﺪ ﻧﺸﺄ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻓﺴﺦ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﺍﻟﻄﻼﻕ ﻣﺮﺗﺎﻥ"‪ ،‬ﰒ ﻗﺎﻝ‪" :‬ﻓﻼ ﺟﻨﺎﺡ‬
‫ﻋﻠﻴﻬﻤﺎ ﻓﻴﻤﺎ ﺍﻓﺘﺪﺕ ﺑﻪ"‪ ،‬ﰒ ﻗﺎﻝ‪" :‬ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﻓﻼ ﲢﻞ ﻟﻪ ﻣﻦ ﺑﻌﺪ ﺣﱴ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﲑﻩ"‪ .‬ﻓﺬﻛﺮ ﺗﻄﻠﻴﻘﺘﲔ‬
‫ﻭﺍﳋﻠﻊ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﳋﻠﻊ ﻃﻼﻗﺎ ﻟﻜﺎﻥ ﺃﺭﺑﻌﺎ‪.‬‬
‫ﻭﻗﺪ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺰّﻭﺝ ﻻ ﳝﻠﻚ ﻓﻴﻪ ﺍﳌﺮﺍﺟﻌﺔ‪.‬‬
‫ﻱ ﻓﻘﺪ ﻋﺪّﻩ ﻃﻼﻗﺎ‪ ،‬ﻭﳛﺴﺐ ﺿﻤﻦ ﻋﺪﺩ ﺍﻟﻄﻠﻘﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ﺍﻟﺰﻭﺝ ﻓﻬﻮ ﻟﻴﺲ‬ ‫ﺃﻣﺎ ﺍﳌﺸ ّﺮﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﳎﺮﺩ ﻓﺴﺦ‪ ،‬ﺣﻴﺚ ﺃﻭﺭﺩ ﺃﺣﻜﺎﻣﻪ ﰲ ﺍﳌﺎﺩﺓ )‪ (54‬ﰲ ﺍﻟﻔﺼﻞ ﺍﳌﻌﻨﻮﻥ ﺑﺎﻟﻄﻼﻕ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﺃﺣﻜﺎﻡ ﺍﳋﻠﻊ‪ .‬ﻭﺗﺘﻠﺨﺺ ﺃﳘﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪.‬‬

‫‪ .1‬ﺍﺷﺘﺮﺍﻁ ﺭﺿﺎ ﺍﻟﺰﻭﺝ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻮﻝ ﺍﺷﺘﺮﺍﻁ ﺭﺿﺎ ﺍﻟﺰﻭﺝ ﻹﻣﻜﺎﻧﻴﺔ ﺍﳌﺨﺎﻟﻌﺔ‪ ،‬ﲟﻌﲎ ﻫﻞ ﻳﻜﻮﻥ‬
‫ﻟﻠﺨﻠﻊ ﺻﻔﺔ ﺍﻟﻌﻘﺪ ﻳﺴﺘﻠﺰﻡ ﻗﺒﻮﻝ ﺍﻟﺰﻭﺝ‪ ،‬ﺃﻡ ﻫﻮ ﻣﻜﻨﺔ ﲣﻀﻊ ﻟﻠﺴﻠﻄﺔ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﻟﻠﻘﺎﺿﻲ؟ ﺃﻡ ﻫﻮ ﺣﻖ ﺇﺭﺍﺩﻱ‬
‫ﲤﺎﺭﺱ ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﺰﻭﺟﺔ ﺣﻘﻬﺎ ﰲ ﻓﻚ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﺰﻭﺟﻴﺔ ﺑﺈﺭﺍﺩﻬﺗﺎ ﺍﳌﻨﻔﺮﺩﺓ؟‬
‫ﻓﺎﻋﺘﱪﻩ ﺍﻟﺒﻌﺾ ﻋﻘﺪﹰﺍ ﻭﻣﻦ ﺫﻟﻚ ﺗﻌﺮﻳﻒ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ﺑﻘﻮﻟﻪ‪" :‬ﻋﻘﺪ ﻳﻨﻌﻘﺪ ﺑﺎﻹﳚﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ"‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺩﻭﺭ ﺍﻟﻘﺎﺿﻲ ﻳﻨﺤﺼﺮ ﰲ ﺗﺜﺒﻴﺖ ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﺰﻭﺟﺎﻥ‪ ،‬ﻭﻫﻮ ﻬﺑﺬﺍ ﺻﻮﺭﺓ ﻟﻠﻄﻼﻕ ﺑﺎﻟﺘﺮﺍﺿﻲ‪ ،‬ﺑﻴﻨﻤﺎ‬
‫ﺍﻋﺘﱪﻩ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻣﻜﻨﺔ ﻟﻠﺰﻭﺟﺔ ﲣﻀﻊ ﻟﻠﺴﻠﻄﺔ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﻟﻠﻘﺎﺿﻲ‪.‬‬
‫ﻭﻟﺌﻦ ﱂ ﻳﻜﻦ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﻭﺍﺿﺤﺎ ﰲ ﻇﻞ ﻗﺎﻧﻮﻥ ‪ 1984‬ﺣﻮﻝ ﺍﺷﺘﺮﺍﻁ ﺭﺿﺎ ﺍﻟﺰﻭﺝ ﺃﻭ ﻋﺪﻣﻪ‪ ،‬ﺣﻴﺚ‬
‫ﺺ ﻋﻠﻰ ﺃﻧّﻪ "ﳚﻮﺯ ﻟﻠﺰﻭﺟﺔ ﺃﻥ ﲣﺎﻟﻊ ﻧﻔﺴﻬﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺎﻝ ﻳﺘﻢ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﺘﻔﻘﺎ ﻋﻠﻰ‬
‫ﻛﺎﻧﺖ ﺗﻨ ّ‬
‫ﺷﻲﺀ ﳛﻜﻢ ﺍﻟﻘﺎﺿﻲ ﲟﺎ ﻻ ﻳﺘﺠﺎﻭﺯ ﻗﻴﻤﺔ ﺻﺪﺍﻕ ﺍﳌﺜﻞ ﻭﻗﺖ ﺍﳊﻜﻢ" ﺩﻭﻥ ﺗﻮﺿﻴﺢ ﺇﻥ ﻛﺎﻥ ﺍﻻﺗﻔﺎﻕ ﺣﻮﻝ ﻣﺒﺪﺃ‬
‫ﺍﳋﻠﻊ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﺃﻭ ﻋﻠﻰ ﺑﺪﻟﻪ ﳑﺎ ﺃﺩﻯ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﰲ ﺗﻄﺒﻴﻘﻬﺎ ﻋﻤﻠﻴﺎ‪ ،‬ﻭﰲ ﺍﻻﺟﺘﻬﺎﺩ ﺑﺸﺄﻬﻧﺎ‪ .101‬ﻓﺈﻥ ﺗﻌﺪﻳﻞ‬

‫‪ -101‬ﺍﻧﻘﺴﻢ ﻗﻀﺎﺀ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺍﲡﺎﻫﲔ‪:‬‬

‫ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ‪ :‬ﻳﺸﺘﺮﻁ ﺭﺿﺎ ﺍﻟﺰﻭﺝ ﻟﺼﺤﺔ ﺍﳋﻠﻊ‪ ،‬ﻣﻦ ﺃﻫﻢ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﱵ ﺗﻮﺿﺤﻪ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 1988/12/21‬ﲢﺖ ﺭﻗﻢ‬
‫‪ 51728‬ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﻓﻴﻪ‪" :‬ﻣﻦ ﺍﳌﻘﺮﺭ ﻓﻘﻬﹰﺎ ﻭﻗﻀﺎ ًﺀ ﺃﻥ ﻗﺒﻮﻝ ﺍﻟﺰﻭﺝ ﻟﻠﺨﻠﻊ ﺃﻣﺮ ﻭﺟﻮﰊ ﻭﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻘﺎﺿﻲ ﺳﻠﻄﺔ ﳐﺎﻟﻌﺔ ﺍﻟﺰﻭﺟﲔ ﺩﻭﻥ ﺭﺿﻰ‬
‫ﺍﻟﺰﻭﺝ ﻭﻣﻦ ﰒ ﻓﺈﻥ ﺍﻟﻘﻀﺎﺀ ﻓﻴﻤﺎ ﳜﺎﻟﻒ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻳﻌﺪ ﳐﺎﻟﻔﺎ ﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺜﺎﺑﺖ ﰲ ﻗﻀﻴﺔ ﺍﳊﺎﻝ ﺃﻥ ﺍﳌﻄﻌﻮﻥ ﺿﺪﻫﺎ ﻃﻠﺒﺖ ﺍﻟﺘﻄﻠﻴﻖ‬
‫ﻭﳌﺎ ﱂ ﻳﻜﻦ ﳍﺎ ﺳﺒﺐ ﻓﻴﻪ ﺃﻇﻬﺮﺕ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﳌﺨﺎﻟﻌﺔ ﺯﻭﺟﻬﺎ ﺩﻭﻥ ﺃﻥ ﳚﺪ ﺫﻟﻚ ﻗﺒﻮﻝ ﻣﻦ ﻫﺬﺍ ﺍﻷﺧﲑ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻀﺎﺀ ﺑﺘﻄﻠﻴﻖ ﺍﳌﻄﻌﻮﻥ ﺿﺪﻫﺎ ﻋﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﳋﻠﻊ ﻳﻌﺪ ﺧﺮﻗﺎ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳋﺎﺻﺔ ﺑﺎﳋﻠﻊ ﻭﻣﱴ ﻛﺎﻥ ﻛﺬﻟﻚ ﺍﺳﺘﻮﺟﺐ ﻧﻘﺾ ﺍﳊﻜﻢ ﺍﳌﻄﻌﻮﻥ ﻓﻴﻪ ﺩﻭﻥ ﺇﺣﺎﻟﺘﻪ" )ﺍﺠﻤﻟﻠﺔ ﺍﻟﻘﻀﺎﺋﻴﺔ‪،‬‬
‫‪ ،1990‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ ‪ ،(32‬ﻭﺍﻟﻘﺮﺍﺭ ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 1991/04/03‬ﻭ ﲢﺖ ﺭﻗﻢ ‪ 73885‬ﺟﺎﺀ ﻓﻴﻪ‪" :‬ﻣﻦ ﺍﳌﻘﺮﺭ ﺷﺮﻋﺎ ﻭﻗﺎﻧﻮﻧﺎ ﺃﻧﻪ‬
‫ﻳﺸﺘﺮﻁ ﻟﺼﺤﺔ ﺍﳋﻠﻊ ﻗﺒﻮﻟﻪ ﻣﻦ ﻃﺮﻑ ﺍﻟﺰﻭﺝ ﻭﻻ ﳚﻮﺯ ﻓﺮﺿﻪ ﻋﻠﻴﻪ ﻣﻦ ﻃﺮﻑ ﺍﻟﻘﺎﺿﻲ ﻭﻣﻦ ﲦﺔ ﻓﺈﻥ ﺍﻟﻘﻀﺎﺀ ﲟﺎ ﳜﺎﻟﻒ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻳﻌﺪ ﺧﺮﻗﺎ ﻷﺣﻜﺎﻡ‬
‫ﺍﳋﻠﻊ ﻭﺧﻄﺄ ﰲ ﺗﻄﺒﻴﻖ ﺍﻟﻘﺎﻧﻮﻥ" )ﺍﺠﻤﻟﻠﺔ ﺍﻟﻘﻀﺎﺋﻴﺔ‪ ،1993 ،‬ﺍﻟﻌﺪﺩ‪ ،2‬ﺹ ‪(55‬‬
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‫ﺺ ﺻﺮﺍﺣﺔ ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﻳُﺸﺘﺮﻁ ﺭﺿﺎ ﺍﻟﺰّﻭﺝ ﺇﺫ ﻧﺼﺖ ﺍﳌﺎﺩﺓ ‪ 54‬ﻋﻠﻰ ﺃﻧّﻪ "ﳚﻮﺯ‬
‫‪ 2005‬ﻗﻄﻊ ﺍﻟﺸّﻚ ﺑﺎﻟﻴﻘﲔ ﺑﺎﻟﻨ ّ‬
‫ﻟﻠﺰﻭﺟﺔ ﺩﻭﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻟﺰﻭﺝ ﺃﻥ ﲣﺎﻟﻊ ﻧﻔﺴﻬﺎ ﲟﻘﺎﺑﻞ ﻣﺎﱄ"‪.‬‬
‫‪ .2‬ﻗﻴﻤﺔ ﺑﺪﻝ ﺍﳋﻠﻊ‪:‬‬
‫ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺪﻝ ﻣﺴﺎﻭﻳﹰﺎ ﳌﺎ ﺩﻓﻊ ﻟﻠﺰﻭﺟﺔ ﻣﻦ ﻣﻬﺮ ﺃﻭ ﺃﻗﻞ ﺣﻞ ﻟﻠﺰﻭﺝ ﺃﺧﺬﻩ ﰲ ﺍﳋﻠﻊ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﺒﺪﻝ ﺃﻛﺜﺮ ﳑﺎ ﻗﺪﻡ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻬﺮ ﻓﻘﺪ ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﺃﺧﺬ ﺍﻟﺰﻳﺎﺩﺓ ﺟﺎﺋﺰ ﻻ ﺷﻲﺀ ﻓﻴﻪ‪ ،‬ﻹﻃﻼﻕ ﺍﻵﻳﺔ‬
‫ﺍﻟﺴﺎﺑﻘﺔ‪" :‬ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻴﻬﻤﺎ ﻓﻴﻤﺎ ﺍﻓﺘﺪﺕ ﺑﻪ"‪ ،‬ﻭﻷﻥ ﺍﳋﻠﻊ ﻣﻌﺎﻭﺿﺔ ﻭﺍﻟﺒﺪﻝ ﻓﻴﻬﺎ ﻳﺮﺟﻊ ﺇﱃ ﺗﺮﺍﺿﻲ ﺍﻟﻄﺮﻓﲔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ :‬ﺇﻥ ﺃﺧﺬ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻜﺮﻭﻩ ﻟﻶﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪" :‬ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻴﻬﻤﺎ ﻓﻴﻤﺎ ﺍﻓﺘﺪﺕ ﺑﻪ"‪ ،‬ﻷﻥ ﺁﺧﺮ ﺍﻵﻳﺔ‬
‫ﻣﺮﺩﻭﺩ ﺇﱃ ﺃﻭﳍﺎ ﻭﺍﻟﱵ ﺗﻨﻬﻰ ﺍﻷﺯﻭﺍﺝ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﻣﻦ ﺯﻭﺟﺎﻬﺗﻢ ﳑﺎ ﺁﺗﻮﻫﻦ ﻣﻦ ﻣﻬﻮﺭ‪ ،‬ﻭﺍﺳﺘﺜﲎ ﻣﻨﻬﺎ ﺍﻷﺧﺬ ﰲ‬
‫ﺣﺎﻟﺔ ﺗﺮﻙ ﺇﻗﺎﻣﺔ ﺣﺪﻭﺩ ﺍﷲ‪ .‬ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺍﻣﺮﺃﺓ ﻗﻴﺲ ﺑﻦ ﺛﺎﺑﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﻗﺎﻝ‪":‬ﺃﺗﺮﺩﻳﻦ ﻋﻠﻴﻪ ﺣﺪﻳﻘﺘﻪ؟" ﻓﻘﺎﻟﺖ‪" :‬ﻧﻌﻢ ﻭﺯﻳﺎﺩﺓ"‪ ،‬ﻓﻘﺎﻝ‪" :‬ﺃﻣﺎ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻼ" ﻭﺑﺬﻟﻚ ﻬﻧﻰ ﺍﻟﺮﺳﻮﻝ –‬
‫)‪(102‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻋﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻊ ﻛﻮﻥ ﺍﻟﻨﺸﻮﺯ ﻣﻦ ﻗﺒﻠﻬﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﻓﻘﺪ ﻧﺼﺖ ﺍﳌﺎﺩﺓ )‪ (54‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻠﻰ ﺃّﻧﻪ "ﺇﺫﺍ ﱂ ﻳﺘﻔﻖ ﺍﻟﺰﻭﺟﺎﻥ‬
‫ﻋﻠﻰ ﺍﳌﻘﺎﺑﻞ ﺍﳌﺎﱄ ﻟﻠﺨﻠﻊ ﳛﻜﻢ ﺍﻟﻘﺎﺿﻲ ﲟﺎ ﻻ ﻳﺘﺠﺎﻭﺯ ﻗﻴﻤﺔ ﺻﺪﺍﻕ ﺍﳌﺜﻞ ﻭﻗﺖ ﺻﺪﻭﺭ ﺍﳊﻜﻢ" ﻭﺑﺎﻟﺘﺎﱄ ﻓﻴﺠﻮﺯ‬
‫ﻟﻠﺰﻭﺟﺔ ﺃﻥ ﲣﺎﻟﻊ ﻧﻔﺴﻬﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺎﻝ ﺣﺴﺐ ﺍﻻﺗﻔﺎﻕ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﳌﻬﺮ ﻣﻬﻤﺎ ﺑﻠﻎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ‬
‫ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ﺑﺎﳋﻠﻊ ﻭﱂ ﳛﺼﻞ ﺍﺗﻔﺎﻕ ﻋﻠﻰ ﺍﳌﻘﺪﺍﺭ ﺍﳌﺎﱄ ﺍﳌﻘﺎﺑﻞ ﻟﻠﺨﻠﻊ ﻓﺈﻧﻪ ﻳﻠﺰﻡ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﳛﻜﻢ ﲟﺎ ﻻ‬

‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ‪ :‬ﻻ ﻳﺸﺘﺮﻁ ﻣﻮﺍﻓﻘﺔ ﺍﻟﺰﻭﺝ ﻟﺼﺤﺔ ﺍﳋﻠﻊ ﺑﻞ ﻳﻜﻔﻲ ﻋﺮﺽ ﺍﻟﺰﻭﺟﺔ ﻣﻘﺎﺑﻞ ﺍﳋﻠﻊ‪ ،‬ﻭﻗﺪ ﻭﺟﺪ ﺗﻄﺒﻴﻘﻪ ﻛﺬﻟﻚ ﰲ ﻋﺪﺓ ﻗﺮﺍﺭﺍﺕ ﻟﻠﻤﺤﻜﻤﺔ‬
‫ﺍﻟﻌﻠﻴﺎ ﺃﳘﻬﺎ‪ :‬ﺍﻟﻘﺮﺍﺭ ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 1992/07/21‬ﲢﺖ ﺭﻗﻢ ‪ 83603‬ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﻓﻴﻪ‪" :‬ﻣﻦ ﺍﳌﻘﺮﺭ ﻗﺎﻧﻮﻧﺎ ﺃﻧﻪ ﳚﻮﺯ ﻟﻠﺰﻭﺟﺔ ﺃﻥ ﲣﺎﻟﻊ ﻧﻔﺴﻬﺎ‬
‫ﻣﻦ ﺯﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺎﻝ ﻳﺘﻢ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻪ ﻓﺈﻥ ﱂ ﻳﺘﻔﻘﺎ ﻋﻠﻰ ﺷﻲﺀ ﳛﻜﻢ ﺍﻟﻘﺎﺿﻲ ﲟﺎ ﻻ ﻳﺘﺠﺎﻭﺯ ﺻﺪﺍﻕ ﺍﳌﺜﻞ ﻭﻗﺖ ﺍﳊﻜﻢ‪ ،‬ﺇﻥ ﺍﳌﺎﺩﺓ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ‬
‫ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺗﺴﻤﺢ ﻟﻠﺰﻭﺟﺔ ﲟﺨﺎﻟﻌﺔ ﻧﻔﺴﻬﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺎﻝ ﺩﻭﻥ ﲢﺪﻳﺪ ﻧﻮﻋﻪ ﻛﻤﺎ ﻳﺘﻔﻖ ﺍﻟﻄﺮﻑ ﻋﻠﻰ ﻧﻮﻉ ﺍﳌﺎﻝ ﻭﻗﺪﺭﻩ ﻭﰲ ﺣﺎﻟﺔ ﻋﺪﻡ‬
‫ﺍﺗﻔﻘﺎﳘﺎ ﻳﺘﺪﺧﻞ ﺍﻟﻘﺎﺿﻲ ﻟﺘﺤﺪﻳﺪﻩ ﻋﻠﻰ ﺃﻻ ﻳﺘﺠﺎﻭﺯ ﺫﻟﻚ ﻗﻴﻤﺔ ﺻﺪﺍﻕ ﺍﳌﺜﻞ‪ ،‬ﻭﻗﺖ ﺍﳊﻜﻢ ﺩﻭﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺰﻭﺝ ﺑﺎﳋﻠﻊ ﺍﻟﺬﻱ ﺗﻄﻠﺒﻪ‬
‫ﺍﻟﺰﻭﺟﺔ ﻷﻥ ﺫﻟﻚ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻟﻼﺑﺘﺰﺍﺯ ﻭﺍﻟﺘﻌﺴﻒ ﺍﳌﻤﻨﻮﻋﲔ ﺷﺮﻋﺎ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻗﻀﺎﺓ ﺍﳌﻮﺿﻮﻉ –ﰲ ﻗﻀﻴﺔ ﺍﳊﺎﻝ‪ -‬ﳌﺎ ﻗﻀﻮﺍ ﺑﺘﻄﻠﻴﻖ ﺍﻟﺰﻭﺟﺔ ﺧﻠﻌﺎ‬
‫ﺩﻭﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻟﺰﻭﺝ ﻃﺒﻘﻮﺍ ﺻﺤﻴﺢ ﺍﻟﻘﺎﻧﻮﻥ ﻭ ﻣﱴ ﻛﺎﻥ ﻛﺬﻟﻚ ﺭﻓﺾ ﺍﻟﻄﻌﻦ" )ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻘﻀﺎﺋﻲ ﻟﻐﺮﻓﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،2001 ،‬ﻋﺪﺩ‬
‫ﺧﺎﺹ‪ ،‬ﺹ ‪ ،(134‬ﻭﺍﻟﻘﺮﺍﺭ ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 1999/03/16‬ﲢﺖ ﺭﻗﻢ ‪ 216239‬ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﻓﻴﻪ‪" :‬ﺍﳋﻠﻊ ﺭﺧﺼﺔ ﻟﻠﺰﻭﺟﺔ ﺗﺴﺘﻌﻤﻠﻬﺎ ﻟﻔﺪﻳﺔ‬
‫ﻧﻔﺴﻬﺎ ﻣﻦ ﺍﻟﺰﻭﺝ ﻣﻘﺎﺑﻞ ﻣﺒﻠﻎ ﻣﺎﱄ ﺗﻌﺮﺿﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﺈﻥ ﻗﻀﺎﺓ ﺍﳌﻮﺿﻮﻉ ﳌﺎ ﻗﻀﻮﺍ ﺑﺘﻄﻠﻴﻖ ﺍﻟﺰﻭﺟﺔ ﺧﻠﻌﺎ ﺩﻭﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻟﺰﻭﺝ ﻃﺒﻘﻮﺍ ﺻﺤﻴﺢ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﻭﻣﱴ ﻛﺎﻥ ﻛﺬﻟﻚ ﺍﺳﺘﻮﺟﺐ ﺭﻓﺾ ﺍﻟﻄﻌﻦ"‬
‫)ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻘﻀﺎﺋﻲ ﻟﻐﺮﻓﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،2001 ،‬ﻋﺪﺩ ﺧﺎﺹ‪ ،‬ﺹ ‪(138‬‬
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‫"اﻟﺪآﺘﻮر ﻡﺤﻤﺪ ﻡﺼﻄﻔﻰ ﺷﻠﺒﻲ"‪ -‬آﻤﺮﺝﻊ ﺳﺎﺏﻖ‪ -‬ص ‪- 571-570‬‬

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 ‫ﻳﺘﺠﺎﻭﺯ ﻗﻴﻤﺘﻪ ﻗﻴﻤﺔ ﺍﻟﺼﺪﺍﻕ ﺍﻟﺬﻱ ﻳﻘﺪﻡ ﻋﺎﺩﺓ ﳌﺜﻞ ﺍﻟﺰﻭﺟﺔ ﻭﻗﺖ ﺻﺪﻭﺭ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻼﻕ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﳋﻠﻊ‬
‫ﺣﺴﺐ ﺃﻋﺮﺍﻑ ﻛﻞ ﻣﻨﻄﻘﺔ‪.‬‬
‫ﻭﻗﺪ ﻗﻀﺖ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ ﰲ ﻗﺮﺍﺭ ﺑﺘﺎﺭﻳﺦ ‪ 1985-04-22‬ﲢﺖ ﺭﻗﻢ ‪ 36709‬ﺑﺄﻧﻪ "ﻣﻦ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻓﻘﻬﹰﺎ‬
‫ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻧﻪ ﰲ ﺣﺎﻟﺔ ﺍﻻﺗﻔﺎﻕ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﳋﻠﻊ‬
‫ﻭ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﻣﻘﺪﺍﺭﻩ ﻓﺈﻥ ﺃﻣﺮ ﺗﻘﺪﻳﺮﻩ ﻳﻌﻮﺩ ﻟﻘﺎﺿﻲ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺫﻟﻚ ﻳﻌﺘﱪ ﺍﺗﻔﺎﻗﹰﺎ ﻋﻠﻰ ﻣﺒﺪﺃ‬
‫ﺍﻟﻄﻼﻕ ﲞﻠﻊ ﻭ ﻣﻦ ﲦﺔ ﻳﺘﻌﲔ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺗﻘﺪﻳﺮ ﻗﻴﻤﺔ ﺍﳋﻠﻊ ﰒ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻼﻕ‪ ،‬ﻭﺗﺄﻛﻴﺪﹰﺍ ﳍﺬﺍ ﺍﳌﺒﺪﺃ ﻳﺴﺘﻮﺟﺐ‬
‫ﻧﻘﺾ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺬﻱ ﻗﻀﻲ ﺑﺮﺟﻮﻉ ﺍﻟﺰﻭﺟﺔ ﶈﻞ ﺍﻟﺰﻭﺟﻴﺔ ﺇﺫﺍ ﻃﻠﺒﺖ ﺍﻟﻄﻼﻕ ﲞﻠﻊ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺻﺪﺍﻗﻬﺎ ﻭﺍﺷﺘﺮﻁ‬
‫ﺍﻟﺰﻭﺝ ﻣﺒﻠﻐﹰﺎ ﻗﺪﺭﻩ ﲬﺴﲔ ﺃﻟﻒ ﺩﺝ )‪50 000‬ﺩﺝ( ﺭﻏﻢ ﺍﻧﺼﺮﺍﻑ ﺇﺭﺍﺩﺓ ﺍﻟﻄﺮﻓﲔ ﺇﱃ ﺍﻟﻄﻼﻕ ﲞﻠﻊ ﻭ ﻃﻠﺒﻬﻤﺎ‬
‫)‪(103‬‬
‫ﻟﻪ ﻣﻌﹰﺎ"‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﳊﻜﻢ ﺑﺎﻟﺘﻌﻮﻳﺾ ﻭﺇﺟﺮﺍﺀﺍﺕ ﺩﻋﻮﻯ ﺍﻟﻄﻼﻕ‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﳊﻜﻢ ﺑﺎﻟﺘﻌﻮﻳﺾ ﻋﻨﺪ ﺍﻟﻄﻼﻕ‪.‬‬

‫ﻣﻦ ﺣﻖ ﻣﻦ ﺗﻀﺮﺭ ﺃﻥ ﻳُﻌﻮﺽ ﺑﻘﺪﺭ ﺍﻟﻀﺮّﺭ ﺍﻟﹼﺬﻱ ﳊﻖ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺑﻴّﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ ﲝﺎﻻﺕ ﺍﻟﻄﻼﻕ‬

‫ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬

‫ﺺ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻘﺎﺿﻲ ﺇﺫﺍ ﻗﺪّﺭ ﻛﻮﻥ ﺍﻟﻄﻼﻕ ﺍﻟﹼﺬﻱ ﻳﻄﻠﺒﻪ ﺍﻟﺰّﻭﺝ ﻭﻳﺘﻤﺴّﻚ ﺑﻪ ﻻ ﻳﱪّﺭﻩ ﺑﺄﺳﺒﺎﺏ‬
‫ﻧ ّ‬

‫ﻣﻌﻘﻮﻟﺔ ﻭﻣﻨﻄﻘﻴّﺔ ﻓﺈﻧّﻪ ﻳﻜﻴّﻔﻪ ﺑﺄﻧّﻪ ﻃﻼﻕ ﺗﻌﺴﻔﻲّ‪ ،‬ﻭﺑﺎﻟﺘّﺎﱄ ﳛﻜﻢ ﺑﺘﻌﻮﻳﺾ ﻟﻠﻤﻄﻠﻘﺔ ﺑﺎﻟﻨّﻈﺮ ﺇﱃ ﺍﻟﻀﺮّﺭ ﺍﻟﹼﺬﻱ ﻳﻠﺤﻘﻬﺎ ﻣﻦ ﻫﺬﺍ‬

‫ﺍﻟﻄﹼﻼﻕ‪ .‬ﻭﻫﻮ ﻣﺎ ﻧﺼّﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩّﺓ ‪" 52‬ﺇﺫﺍ ﺗﺒﲔ ﻟﻠﻘﺎﺿﻲ ﺗﻌﺴّﻒ ﺍﻟﺰّﻭﺝ ﰲ ﺍﻟﻄﹼﻼﻕ ﺣﻜﻢ ﻟﻠﻤﻄﻠﹼﻘﺔ ﺑﺎﻟﺘّﻌﻮﻳﺾ ﻋﻦ ﺍﻟﻀّﺮﺭ‬

‫ﺍﻟﻼﹼﺣﻖ ﻬﺑﺎ"‪.‬‬

‫ﻛﻤﺎ ﺃ ﹼﻥ ﺍﳊﻜﻢ ﺑﺎﻟﺘّﻄﻠﻴﻖ ﻗﺪ ﻳﻘﺘﺮﻥ ﺑﻪ ﺍﳊﻜﻢ ﺑﺎﻟﺘّﻌﻮﻳﺾ ﺣﺎﻝ ﺗﺮﺗّﺐ ﺃﺿﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺰّﻭﺟﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺼّﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩّﺓ ‪53‬‬

‫ﻣﻜﺮّﺭ ﺑﻘﻮﳍﺎ "ﳚﻮﺯ ﻟﻠﻘﺎﺿﻲ ﰲ ﺣﺎﻟﺔ ﺍﳊﻜﻢ ﺑﺎﻟﺘّﻄﻠﻴﻖ ﺃﻥ ﳛﻜﻢ ﻟﻠﻤﻄﻠﻘﺔ ﺑﺎﻟﺘّﻌﻮﻳﺾ ﻋﻦ ﺍﻟﻀّﺮﺭ ﺍﻟﻼﹼﺣﻖ ﻬﺑﺎ"‪.‬‬

‫‪ -103‬ﺍﺠﻤﻟﻠﺔ ﺍﻟﻘﻀﺎﺋﻴﺔ‪ ،1989 ،‬ﺍﻟﻌﺪﺩ ‪ ،1‬ﺹ ‪.92‬‬

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‫ﺺ ﺍﳌﺎﺩّﺓ ﻫﻮ ﺃﻧّﻪ ﺃﺟﺎﺯ ﺍﳊﻜﻢ ﺑﺎﻟﺘّﻌﻮﻳﺾ ﰲ ﺍﳌﺎﺩّﺓ ‪ 53‬ﻭﱂ‬
‫ﻭﻟﻌ ﹼﻞ ﺍﳌﻼﺣﻈﺔ ﺍﻟﹼﱵ ﺗُﺴﺠّﻞ ﻋﻠﻰ ﺍﳌﺸﺮّﻉ ﻣﻦ ﺣﻴﺚ ﺻﻴﺎﻏﺔ ﻧ ّ‬

‫ﻳﻮﺟﺒﻪ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﹼﱵ ﻳﻘﺮّﺭﻫﺎ ﺍﻟﻘﺎﻧﻮﻥ ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺎﳌﺴﺆﻭﻟﻴّﺔ ﺍﻟﺘﻘﺼﲑﻳّﺔ )ﺍﳌﺎﺩّﺓ ‪ 124‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ‬

‫ﺍﳌﺪﱐ( ﺇﺫ ﻳُﻠﺰﻡ ﺍﳌﺘﺴﺒّﺐ ﰲ ﺍﻟﻀّﺮﺭ ﺑﺎﻟﺘّﻌﻮﻳﺾ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺩﻟﹼﺖ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺍﳌﺎﺩّﺓ ‪ 52‬ﺍﳌﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ‪.‬‬

‫ﻛﻤﺎ ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ ‪ 55‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﻧّﻪ ﺣﺎﻟﺔ ﻧﺸﻮﺯ ﺃﺣﺪ ﺍﻟﺰّﻭﺟﲔ ﻭﻫﺬﺍ ﺑﺈﺧﻼﻟﻪ ﲝﻘﻮﻕ ﺍﻟﻄﹼﺮﻑ‬

‫ﺺ ﻋﻠﻰ ﺃﻧّﻪ‬
‫ﺍﻵﺧﺮ ﺑﺸﻜﻞ ﻭﺍﺿﺢ ﻓﺈﻥ ﺍﻟﻘﺎﺿﻲ ﻋﻨﺪ ﺍﳊﻜﻢ ﺑﺎﻟﻄﹼﻼﻕ ﳛﻜﻢ ﺑﺎﻟﺘّﻌﻮﻳﺾ ﻟﻠﻄﹼﺮﻑ ﺍﳌﺘﻀﺮّﺭ‪ ،‬ﺇﺫ ﺗﻨ ّ‬

‫"ﻋﻨﺪ ﻧﺸﻮﺯ ﺃﺣﺪ ﺍﻟﺰّﻭﺟﲔ ﳛﻜﻢ ﺍﻟﻘﺎﺿﻲ ﺑﺎﻟﻄﹼﻼﻕ ﻭﺑﺎﻟﺘّﻌﻮﻳﺾ ﻟﻠﻄﹼﺮﻑ ﺍﳌﺘﻀﺮّﺭ"‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﻄﻼﻕ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪.‬‬

‫ﲣﻀﻊ ﺩﻋﻮﻯ ﺍﻟﻄﻼﻕ ﰲ ﺇﺟﺮﺍﺀﺍﻬﺗﺎ ﺍﻟﻌﺎﻣﺔ ﺇﱃ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ ﰲ ﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﺪﻋﻮﻯ ﺍﳌﺪﻧﻴﺔ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ‬
‫ﺺ‬
‫ﻫﻮ ﺗﺴﺠﻴﻞ ﺑﻌﺾ ﺍﳌﻼﺣﻈﺎﺕ ﺫﺍﺕ ﺍﻷﳘﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺬﻩ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺧﺎﺻﺔ ﻭﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﻗﺪ ﺧ ّ‬
‫ﺇﺟﺮﺍﺀﺍﺕ ﻗﺴﻢ ﺷﺆﻭﻥ ﺍﻷﺳﺮﺓ ﺑﻔﺼﻞ ﺧﺎﺹ ﰲ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﻧﺺ ﻋﻠﻴﻪ ﰲ‬
‫ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻭﻗﺪ ﺗﻘﺮّﺭﺕ ﻫﺬﻩ ﺍﻹﺟﺮﺍﺀﺍﺕ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻭﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ‪ ،‬ﻭﳝﻜﻦ ﺑﻴﺎﻬﻧﺎ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ .1‬ﻳﺸﺘﺮﻁ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺃﻥ ﻳﺴﺒﻖ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻼﻕ ﻋﺪﺓ ﳏﺎﻭﻻﺕ ﺻﻠﺢ ﻳﻘﻮﻡ ﻬﺑﺎ ﺍﻟﻘﺎﺿﻲ ﰲ‬
‫ﻣﺪﺓ ﻻ ﺗﺘﺠﺎﻭﺯ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻣﻦ ﺗﺎﺭﻳﺦ ﺭﻓﻊ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻘﺎﺿﻲ ﻣﻠﺰﻣﺎ ﺑﺘﺤﺮﻳﺮ ﳏﻀﺮ ﻳﺒﲔ ﻓﻴﻪ ﺍﳌﺴﺎﻋﻲ ﺍﻟﱵ‬
‫ﺑُﺬﻟﺖ ﰲ ﲢﻘﻴﻖ ﺍﻟﺼﻠﺢ ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺧﻠﺼﺖ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺼﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ‪ 1/49‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ "ﻻ ﻳﺜﺒﺖ‬
‫ﺍﻟﻄﻼﻕ ﺇﻻ ﲝﻜﻢ ﺑﻌﺪ ﻋﺪﺓ ﳏﺎﻭﻻﺕ ﺻﻠﺢ ﳚﺮﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺩﻭﻥ ﺃﻥ ﺗﺘﺠﺎﻭﺯ ﻣﺪﺗﻪ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺗﺎﺭﻳﺦ‬
‫ﺭﻓﻊ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻳﺘﻌﲔ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﲢﺮﻳﺮ ﳏﻀﺮ ﻳﺒﻴّﻦ ﻣﺴﺎﻋﻲ ﻭﻧﺘﺎﺋﺞ ﳏﺎﻭﻻﺕ ﺍﻟﺼﻠﺢ ﻳﻮﻗﻌﻪ ﻣﻊ ﻛﺎﺗﺐ ﺍﻟﻀﺒﻂ‬
‫ﻭﺍﻟﻄﺮﻓﲔ"‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﺃ ﹼﻛﺪﻩ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ﺣﻴﺚ ﺗﻨﺺ ﺍﳌﺎﺩﺓ ‪ 439‬ﻣﻨﻪ ﻋﻠﻰ ﺃﻥ "ﳏﺎﻭﻻﺕ ﺍﻟﺼﻠﺢ‬
‫ﻭﺟﻮﺑﻴﺔ ﻭﺗﺘﻢ ﰲ ﺟﻠﺴﺔ ﺳﺮﻳﺔ"‪ .‬ﻛﻤﺎ ﺗﻨﺺ ﺍﳌﺎﺩﺓ ‪ 2/442‬ﻋﻠﻰ ﺃﻧﻪ "ﰲ ﲨﻴﻊ ﺍﳊﺎﻻﺕ ﳚﺐ ﺃ ﹼﻻ ﺗﺘﺠﺎﻭﺯ‬
‫ﳏﺎﻭﻻﺕ ﺍﻟﺼﻠﺢ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻣﻦ ﺗﺎﺭﻳﺦ ﺭﻓﻊ ﺩﻋﻮﻯ ﺍﻟﻄﻼﻕ"‪.‬‬
‫‪ .2‬ﺑﻴّﻦ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴّﺔ ﻭﺍﻹﺩﺍﺭﻳّﺔ ﺃ ﹼﻥ ﺍﻟﺼّﻠﺢ ﺑﲔ ﺍﻟﺰّﻭﺟﲔ ﻳﺜﺒﺖ ﲟﺤﻀﺮ ﻭﺍﻋﺘﱪﻩ ﺳﻨﺪﺍ ﺗﻨﻔﻴﺬﻳﺎ‪،‬‬
‫ﻓﻘﺪ ﻧﺼﺖ ﺍﳌﺎﺩﺓ ‪ 443‬ﻣﻨﻪ ﻋﻠﻰ ﺃﻧﻪ "ﻳﺜﺒﺖ ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﲟﻮﺟﺐ ﳏﻀﺮ ﳛﺮﺭ ﰲ ﺍﳊﺎﻝ ﻣﻦ ﺃﻣﲔ ﺍﻟﻀﺒﻂ‬

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‫ﲢﺖ ﺇﺷﺮﺍﻑ ﺍﻟﻘﺎﺿﻲ‪ .‬ﻳﻮﻗﻊ ﺍﶈﻀﺮ ﻣﻦ ﻃﺮﻑ ﺍﻟﻘﺎﺿﻲ ﻭﺃﻣﲔ ﺍﻟﻀﺒﻂ ﻭﺍﻟﺰﻭﺟﲔ ﻭﻳﻮﺩﻉ ﺑﺄﻣﺎﻧﺔ ﺍﻟﻀﺒﻂ‪ .‬ﻳﻌ ّﺪ‬
‫ﳏﻀﺮ ﺍﻟﺼﻠﺢ ﺳﻨﺪﺍ ﺗﻨﻔﻴﺬﻳﺎ"‬
‫‪ .3‬ﻳﺸﺘﺮﻁ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺣﺎﻝ ﺍﺷﺘﺪﺍﺩ ﺍﻟﻨّﺰﺍﻉ ﺑﲔ ﺍﻟﺰّﻭﺟﲔ ﻭﺍﻟﻨّﺸﻮﺯ ﺩﻭﻥ ﺇﻣﻜﺎﻧﻴّﺔ ﲢﺪﻳﺪ‬
‫ﺍﳌﺘﺴﺒّﺐ ﻭﺍﻟﻀّﺮﺭ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻳﻌﻴّﻦ ﺍﻟﻘﺎﺿﻲ ﺣﻜﻤﲔ ﺃﺣﺪﳘﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺰّﻭﺝ ﻭﺍﻵﺧﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺰّﻭﺟﺔ ﶈﺎﻭﻟﺔ‬
‫ﺍﻟﺼّﻠﺢ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﺘﻌﺪّﻯ ﻣﻬﻤّﺘﻬﻤﺎ ﻣﺪّﺓ ﺷﻬﺮﻳﻦ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺼّﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩّﺓ ‪ 57‬ﻣﻨﻪ "ﺇﺫﺍ ﺍﺷﺘ ّﺪ ﺍﳋﺼﺎﻡ ﺑﲔ‬
‫ﺍﻟﺰّﻭﺟﲔ ﻭﱂ ﻳﺜﺒﺖ ﺍﻟﻀّﺮﺭ ﻭﺟﺐ ﺗﻌﻴﲔ ﺣﻜﻤﲔ ﻟﻠﺘّﻮﻓﻴﻖ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻳﻌﻴّﻦ ﺍﻟﻘﺎﺿﻲ ﺍﳊﻜﻤﲔ‪ ،‬ﺣﻜﻤﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺰّﻭﺝ‬
‫ﻭﺣﻜﻤﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺰّﻭﺟﺔ ﻭﻋﻠﻰ ﻫﺬﻳﻦ ﺍﳊﻜﻤﲔ ﺃﻥ ﻳﻘﺪّﻣﺎ ﺗﻘﺮﻳﺮﺍ ﻋﻦ ﻣﻬﻤّﺘﻬﻤﺎ ﰲ ﺃﺟﻞ ﺷﻬﺮﻳﻦ"‪ ،‬ﻛﻤﺎ ﺃﻛﺪﺗﻪ‬
‫ﺍﳌﺎﺩﺓ ‪ 446‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ﺑﻘﻮﳍﺎ "ﺇﺫﺍ ﱂ ﻳﺜﺒﺖ ﺃﻱ ﺿﺮﺭ ﺃﺛﻨﺎﺀ ﺍﳋﺼﻮﻣﺔ ﺟﺎﺯ ﻟﻠﻘﺎﺿﻲ‬
‫ﺃﻥ ﻳﻌﲔ ﺣﻜﻤﲔ ﺍﺛﻨﲔ ﶈﺎﻭﻟﺔ ﺍﻟﺼﻠﺢ ﺑﻴﻨﻬﻤﺎ ﺣﺴﺐ ﻣﻘﺘﻀﻴﺎﺕ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ"‬
‫‪ .4‬ﻻ ﻳﺴﻤﺢ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ ﺑﺎﻟﻄﹼﻌﻦ ﰲ ﺍﳊﻜﻢ ﺑﺎﻟﻄﹼﻼﻕ ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﻘﺮﺍﺭ ﺇﻬﻧﺎﺀ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰّﻭﺟﻴّﺔ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﻨﻌﺎ ﻣﻦ ﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﹼﺬﻱ ﻗﺪ ﻳﻠﺤﻖ ﺍﻷﺳﺮﺓ ﺑﺴﺒﺐ ﺇﻟﻐﺎﺀ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻨﻬﻴﺔ ﻟﻠﺰّﻭﺟﻴﺔ‪ ،‬ﻭﻷ ﹼﻥ ﺍﻹﻟﻐﺎﺀ ﻳﻜﻮﻥ‬
‫ﺑﺄﺛﺮ ﺭﺟﻌﻴّﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻌﲏ ﺃ ﹼﻥ ﺍﳌﺮﺃﺓ ﻗﺪ ﻭُﺟﺪﺕ ﰲ ﻣﺮﺣﻠﺔ ﻻ ﺗﻌﺮﻑ ﻓﻴﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺯﻭﺟﺔ ﺃﻡ ﻻ ﻷﻬﻧﺎ ﻻ ﺗﻌﺮﻑ‬
‫ﻣﺼﲑ ﺍﻟﻄﹼﻌﻦ ﺍﳌﻘﺪّﻡ ﻣﻨﻬﺎ ﺃﻭ ﻣﻦ ﺯﻭﺟﻬﺎ ﰲ ﺍﳊﻜﻢ ﺍﻟﻘﺎﺿﻲ ﺑﺎﻟﻄﹼﻼﻕ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻻ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﻧﻈﺎﻡ ﺍﻷﺳﺮﺓ‬
‫ﻭﻗﻮﺍﻋﺪ ﺍﻟﺸّﺮﻳﻌﺔ ﰲ ﺍﳊ ﹼﻞ ﻭﺍﳊﺮﻣﺔ‪ .‬ﻷﺟﻞ ﺫﻟﻚ ﻓﻘﺪ ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ ‪ 57‬ﻣﻨﻪ ﺑﺄﻧّﻪ "ﺗﻜﻮﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺼّﺎﺩﺭﺓ ﰲ‬
‫ﺩﻋﺎﻭﻯ ﺍﻟﻄﹼﻼﻕ ﻭﺍﻟﺘّﻄﻠﻴﻖ ﻭﺍﳋﻠﻊ ﻏﲑ ﻗﺎﺑﻠﺔ ﻟﻼﺳﺘﺌﻨﺎﻑ ﻓﻴﻤﺎ ﻋﺪﺍ ﺟﻮﺍﻧﺒﻬﺎ ﺍﳌﺎﺩﻳّﺔ‪ ،‬ﺗﻜﻮﻥ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺘﻌﻠﹼﻘﺔ‬
‫ﺑﺎﳊﻀﺎﻧﺔ ﻗﺎﺑﻠﺔ ﻟﻼﺳﺘﺌﻨﺎﻑ"‪ ،‬ﻭﺣﺮﺻﺎ ﻣﻦ ﺍﳌﺸﺮﻉ ﻋﻠﻰ ﺗﻔﺎﺩﻱ ﺍﻟﻈﻦ ﺑﺈﻣﻜﺎﻧﻴﺔ ﺍﻟﻄﻌﻦ ﰲ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻼﻕ ﺍﻟﻨﺎﺷﺊ‬
‫ﻋﻦ ﺍﻟﻄﻼﻕ ﺑﺎﻟﺘﺮﺍﺿﻲ ﻓﻘﺪ ﺧﺼﻪ ﰲ ﺍﳌﺎﺩﺓ ‪ 433‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ﺑﺎﻟﺬﻛﺮ ﺇﺫ ﺟﺎﺀ ﻓﻴﻬﺎ‬
‫"ﺃﺣﻜﺎﻡ ﺍﻟﻄﻼﻕ ﺑﺎﻟﺘﺮﺍﺿﻲ ﻏﲑ ﻗﺎﺑﻠﺔ ﻟﻼﺳﺘﺌﻨﺎﻑ"‬
‫ﻱ ﻋﻠﻰ ﺍﻟﻄﹼﺒﻴﻌﺔ ﺍﻻﺳﺘﻌﺠﺎﻟﻴّﺔ ﳉﻤﻠﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﹼﱵ ﺗﺮﺗﺒﻂ ﺑﺎﻟﻄﹼﻼﻕ ﻋﺎﺩﺓ‬ ‫ﺺ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬ ‫‪ .5‬ﻧ ّ‬
‫ﻭﻫﻲ ﺍﻟﻨّﻔﻘﺔ ﻭﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺰﻳﺎﺭﺓ ﻭﺍﳌﺴﻜﻦ‪ ،‬ﻭﳍﺬﺍ ﻓﻘﺪ ﻓﺘﺢ ﺍﺠﻤﻟﺎﻝ ﺃﻣﺎﻡ ﺍﻟﻔﺼﻞ ﻓﻴﻬﺎ ﺑﺄﻭﺍﻣﺮ ﺇﱃ ﻏﺎﻳﺔ ﺍﻟﻔﺼﻞ ﰲ ﺃﺻﻞ‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﳌﻌﺮﻭﺽ ﺃﻣﺎﻡ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻗﺪ ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ ‪ 57‬ﻣﻜﺮﺭ ﺑﺄﻧﻪ "ﳚﻮﺯ ﻟﻠﻘﺎﺿﻲ ﺍﻟﻔﺼﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﻌﺠﺎﻝ‬
‫ﲟﻮﺟﺐ ﺃﻣﺮ ﻋﻠﻰ ﻋﺮﻳﻀﺔ ﰲ ﲨﻴﻊ ﺍﻟﺘﺪﺍﺑﲑ ﺍﳌﺆﻗﺘﺔ ﻭﻻﺳﻴﻤﺎ ﻣﺎ ﺗﻌﻠﻖ ﻣﻨﻬﺎ ﺑﺎﻟﻨﻔﻘﺔ ﻭﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﺰﻳﺎﺭﺓ ﻭﺍﳌﺴﻜﻦ"‬
‫‪ .6‬ﺑﻴّﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺃ ﹼﻥ ﺍﻟﻘﺎﺿﻲ ﰲ ﺣﺎﻟﺔ ﺍﻟﻄﹼﻼﻕ ﺑﺎﻟﺘّﺮﺍﺿﻲ ﻳﺴﻤﻊ ﻛ ﹼﻞ ﻃﺮﻑ ﻣﻨﻔﺮﺩﺍ‪ ،‬ﹼﰒ ﻳﺴﻤﻌﻬﻤﺎ ﳎﺘﻤﻌﲔ‪،‬‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 1/431‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴّﺔ ﻭﺍﻹﺩﺍﺭﻳّﺔ ﻋﻠﻰ ﺃﻧّﻪ "ﻳﺘﺄﻛﹼﺪ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﻟﺘّﺎﺭﻳﺦ ﺍﶈﺪّﺩ‬
‫ﺣﻴﺚ ﺗﻨ ّ‬
‫ﻟﻠﺤﻀﻮﺭ ﻣﻦ ﻗﺒﻮﻝ ﺍﻟﻌﺮﻳﻀﺔ‪ ،‬ﻭﻳﺴﺘﻤﻊ ﻟﻠﺰّﻭﺟﲔ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩ ﹼﰒ ﳎﺘﻤﻌﲔ‪ ،‬ﻳﺘﺄﻛﹼﺪ ﻣﻦ ﺭﺿﺎﺋﻬﻤﺎ ﻭﳛﺎﻭﻝ ﺍﻟﺼّﻠﺢ‬

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‫ﺑﻴﻨﻬﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﳑﻜﻨﺎ"‪ .‬ﻭﻫﻮ ﻳﺒﻴّﻦ ﰲ ﺫﻟﻚ ﺍﳊﻜﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ ﻭﻫﻮ ﺍﻟﺘّﺄﻛﹼﺪ ﻣﻦ ﺭﺿﺎﺋﻬﻤﺎ ﻬﺑﺬﺍ ﺍﻟﻄﹼﻼﻕ‬
‫ﲟﺎ ﺗﻀﻤّﻨﻪ ﻫﺬﺍ ﺍﻻﺗّﻔﺎﻕ ﻣﻦ ﺑﻨﻮﺩ ﺍﺣﺘﻴﺎﻃﺎ ﳌﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻭﻗﻊ ﻓﻴﻪ ﺃﺣﺪ ﺍﻟﻄﹼﺮﻓﲔ )ﺧﺎﺻّﺔ ﺍﻟﺰّﻭﺟﺔ( ﻣﻦ‬
‫ﰊ ﻣﻦ ﺍﻟﻄﹼﺮﻑ ﺍﻵﺧﺮ ﺃﻭ ﻣﻦ ﺍﻷﻫﻞ‪.‬‬
‫ﺣﺮﺝ ﻭﺇﻛﺮﺍﻩ ﺃﺩ ّ‬
‫ﻭﺣﺘّﻰ ﰲ ﺣﺎﻟﺔ ﺍﻟﺘّﺄﻛﹼﺪ ﻣﻦ ﺭﺿﺎ ﺍﻟﻄﹼﺮﻓﲔ ﺑﺒﻨﻮﺩ ﺍﻻﺗّﻔﺎﻕ ﻓﺈ ﹼﻥ ﻫﺬﺍ ﻻ ﳝﻨﻊ ﻣﻦ ﺳﻠﻄﺔ ﺍﻟﻘﺎﺿﻲ ﰲ ﺗﻌﺪﻳﻞ ﺑﻨﻮﺩ‬
‫ﺺ ﻋﻠﻴﻪ‬
‫ﺍﻻﺗّﻔﺎﻕ ﺇﺫﺍ ﺭﺃﻯ ﺃ ﹼﻥ ﻣﺎ ﹼﰎ ﺍﻻﺗّﻔﺎﻕ ﻋﻠﻴﻪ ﳜﺎﻟﻒ ﺍﻟﻨّﻈﺎﻡ ﺍﻟﻌﺎﻡّ‪ ،‬ﺃﻭ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺼﻠﺤﺔ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﻨ ّ‬
‫ﺍﳌﺎﺩّﺓ ‪" 2/431‬ﻳﻨﻈﺮ ﻣﻊ ﺍﻟﺰﻭﺟﲔ ﺃﻭ ﻭﻛﻼﺋﻬﻤﺎ ﰲ ﺍﻻﺗّﻔﺎﻕ ﻭﻟﻪ ﺃﻥ ﻳﻠﻐﻲ ﺃﻭ ﻳﻌﺪّﻝ ﰲ ﺷﺮﻭﻃﻪ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺼﻠﺤﺔ ﺍﻷﻭﻻﺩ ﺃﻭ ﺧﺎﻟﻔﺖ ﺍﻟﻨّﻈﺎﻡ ﺍﻟﻌﺎ ّﻡ"‪.‬‬
‫‪ .7‬ﻳﻮﺿّﺢ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴّﺔ ﻭﺍﻹﺩﺍﺭﻳّﺔ ﺃ ﹼﻥ ﺗﺎﺭﻳﺦ ﺍﻟﻄﹼﻌﻦ ﺑﺎﻟﻨّﻘﺾ ﻳﺒﺪﺃ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﳊﻜﻢ‪ ،‬ﺣﻴﺚ‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 434‬ﻋﻠﻰ ﺃﻧّﻪ "ﻳﺴﺮﻱ ﺃﺟﻞ ﺍﻟﻄﹼﻌﻦ ﺑﺎﻟﻨّﻘﺾ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻨّﻄﻖ ﺑﺎﳊﻜﻢ"‪ ،‬ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺫﻟﻚ ﻫﻮ ﻣﻨﻊ‬
‫ﺗﻨ ّ‬
‫ﺇﻃﺎﻟﺔ ﻋﻤﺮ ﺍﻟﻨّﺰﺍﻉ ﻷﻧّﻪ ﻟﻮ ُﻋﻠﹼﻖ ﺳﺮﻳﺎﻥ ﺃﺟﻞ ﺍﻟﻄﹼﻌﻦ ﺑﺎﻟﻨّﻘﺾ ﻋﻠﻰ ﺗﺎﺭﻳﺦ ﺍﻟﺘﺒﻠﻴﻎ ﻟﻠﺤﻜﻢ ﻷﺩّﻯ ﺫﻟﻚ ﺇﱃ ﻃﻮﻝ‬
‫ﻭﻗﺖ ﺍﻟﻨّﺰﺍﻉ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﲢﻜﹼﻢ ﺍﳋﺼﻮﻡ ﻓﻴﻪ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
‫‪ .8‬ﻗﺮّﺭ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴّﺔ ﻭﺍﻹﺩﺍﺭﻳّﺔ ﺃﻧّﻪ ﰲ ﺣﺎﻟﺔ ﻛﻮﻥ ﺃﺣﺪ ﺍﻟﺰّﻭﺟﲔ ﻧﺎﻗﺺ ﺍﻷﻫﻠﻴّﺔ ﻓﺈ ﹼﻥ ﻃﻠﺐ‬
‫ﺺ ﻋﻠﻰ ﺃﻧّﻪ "ﻋﻨﺪﻣﺎ‬
‫ﺍﻟﻄﹼﻼﻕ ﻳُﻘﺪّﻡ ﻣﻦ ﻃﺮﻑ ﻭﻟﻴّﻪ ﺃﻭ ﺍﳌﻘﺪﱠﻡ ﺣﺴﺐ ﺍﳊﺎﻟﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﺒﻴّﻨﻪ ﺍﳌﺎﺩّﺓ ‪ ،437‬ﺇﺫ ﺗﻨ ّ‬
‫ﻳﻜﻮﻥ ﺍﻟﺰّﻭﺝ ﻧﺎﻗﺺ ﺍﻷﻫﻠﻴّﺔ‪ ،‬ﻳُﻘﺪﱠﻡ ﺍﻟﻄﹼﻠﺐ ﺑﺎﲰﻪ ﻣﻦ ﻗﺒﻞ ﻭﻟﻴّﻪ ﺃﻭ ﻣﻘﺪّﻣﻪ ﺣﺴﺐ ﺍﳊﺎﻟﺔ"‪.‬‬
‫ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻧّﻪ ﻻ ﳝﻜﻦ ﻟﻨﺎﻗﺺ ﺍﻷﻫﻠﻴّﺔ –ﺃﻱ ﻣﺎ ﺑﲔ ‪ 13‬ﻭ‪ 19‬ﺳﻨﺔ‪ -‬ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﻄﹼﻼﻕ ﺭﻏﻢ ﻛﻮﻧﻪ ﻃﺮﻓﺎ‬
‫ﻱ ﻳُﻌ ّﺪ ﺍﻧﺘﻜﺎﺳﺎ ﻋﻤّﺎ ﻗﺮّﺭﻩ ﰲ ﺍﻷﻣﺮ ‪03-05-‬‬
‫ﰲ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰّﻭﺟﻴّﺔ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺃ ﹼﻥ ﻣﺎ ﻓﻌﻠﻪ ﺍﳌﺸﺮّﻉ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 2/7‬ﻋﻠﻰ ﺃﻧّﻪ "ﻳﻜﺘﺴﺐ ﺍﻟﺰّﻭﺝ ﺍﻟﻘﺎﺻﺮ ﺃﻫﻠﻴّﺔ ﺍﻟﺘّﻘﺎﺿﻲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ‬
‫ﺍﳌﺘﻀﻤّﻦ ﺗﻌﺪﻳﻞ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‪ ،‬ﺇﺫ ﺗﻨ ّ‬
‫ﺑﺂﺛﺎﺭ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺣﻘﻮﻕ ﻭﺍﻟﺘﺰﺍﻣﺎﺕ"‪ .‬ﳑّﺎ ﻳﻌﲏ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺍﳊ ّﻖ –ﺃﻱ ﺍﻟﺰّﻭﺝ ﻧﺎﻗﺺ ﺍﻷﻫﻠﻴّﺔ‪ -‬ﰲ ﻣﺒﺎﺷﺮﺓ‬
‫ﻱ ﺩﻋﻮﻯ ﺗﺮﻣﻲ ﺇﱃ ﺗﻄﺒﻴﻖ ﺁﺛﺎﺭ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺣﻘﻮﻕ ﻭﺍﻟﺘﺰﺍﻣﺎﺕ ﲟﺎ ﻓﻴﻬﺎ ﺣ ّﻖ ﻃﻠﺐ ﺍﻟﻄﹼﻼﻕ‪ ،‬ﺇﺫ ﻳُﻌﺘﱪ ﺣﻘﹼﺎ‬
‫ﺃّ‬
‫ﻧﺎﺷﺌﺎ ﻋﻦ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻭﻟﻮ ﻛﺎﻥ ﻳﻬﺪﻑ ﺇﱃ ﺇﻬﻧﺎﺀ ﺍﻟﻌﻘﺪ ﺫﺍﺗﻪ‪.‬‬
‫ﻓﻴﺘﺒﻴّﻦ ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﻨّﺼﲔ ﺃ ﹼﻥ ﺍﳌﺸﺮّﻉ ﺭﻏﻢ ﻣﻨﺤﻪ ﺍﻟﺘﺮﺷﻴﺪ ﺍﻟﻘﻀﺎﺋ ّﻲ ﻟﻨﺎﻗﺺ ﺍﻷﻫﻠﻴّﺔ ﳌﺒﺎﺷﺮﺓ ﺍﻟﺪّﻋﺎﻭﻯ ﺍﻟﺮّﺍﻣﻴﺔ‬
‫ﻱ‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 2/7‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫ﺇﱃ ﺗﻄﺒﻴﻖ ﺁﺛﺎﺭ ﺍﻟ ّﺰﻭﺍﺝ ﺑﻜ ﹼﻞ ﻣﺎ ﺗﺘﻀﻤّﻨﻪ ﻣﻦ ﺣﻘﻮﻕ ﻭﺍﻟﺘﺰﺍﻣﺎﺕ ﰲ ﻧ ّ‬

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‫ﻋﺎﺩ ﻓﺤ ّﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘّﺮﺷﻴﺪ ﺍﳌﻤﻨﻮﺡ ﻟﻪ ﺑﺈﺧﺮﺍﺝ ﺣ ّﻖ ﻃﻠﺐ ﺍﻟﻄﹼﻼﻕ ﻣﻨﻪ‪ ،‬ﲟﻌﲎ ﺃ ﹼﻥ ﻟﻠﺰّﻭﺟﺔ ﻧﺎﻗﺼﺔ ﺍﻷﻫﻠﻴّﺔ ﺃﻥ ﺗﺒﺎﺷﺮ‬
‫ﺑﻨﻔﺴﻬﺎ ﺩﻋﻮﻯ ﺍﻟﻨّﻔﻘﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺣﻘﹼﺎ ﻧﺎﺷﺌﺎ ﻋﻦ ﺍﻟﺰّﻭﺟﻴّﺔ ﻭﻟﻜﻦ ﻟﻴﺲ ﳍﺎ ﺃﻥ ﺗﻄﻠﺐ ﺍﻟﻄﹼﻼﻕ ﺇﺫﺍ ﺍﻣﺘﻨﻊ ﺍﻟﺰّﻭﺝ ﻋﻦ‬
‫ﺍﻹﻧﻔﺎﻕ‪.‬‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 2/7‬ﻣﻦ‬
‫ﻭﺭﻏﻢ ﺃﻧّﻪ ﳝﻜﻦ ﺃﻥ ﻳﻌﺘﺬﺭ ﻟﻠﻤﺸﺮّﻉ ﺑﺄﻋﺬﺍﺭ ﺃﳘﹼﻬﺎ ﺃ ﹼﻥ ﻧﺎﻗﺺ ﺍﻷﻫﻠﻴّﺔ ﺇﻧّﻤﺎ ﺍﻛﺘﺴﺐ ﺑﻨ ّ‬
‫ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺃﻫﻠﻴّﺔ ﺍﻟﺘّﻘﺎﺿﻲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺂﺛﺎﺭ ﻋﻘﺪ ﺍﻟﺰّﻭﺍﺝ ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻄﹼﻼﻕ ﺃﺛﺮﺍ ﻟﻌﻘﺪ ﺍﻟﺰّﻭﺍﺝ‪ .‬ﻭﺃ ﹼﻥ ﺍﻟﻘﺎﺻﺮ‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 2/11‬ﻭﱂ ﳚﻌﻠﻪ ﻟﻪ ﺭﻏﻢ ﺍﺷﺘﺮﺍﻃﻪ ﺣﺼﻮﻟﻪ ﻋﻠﻰ‬
‫ﱄ ﻣﺒﺎﺷﺮﺓ ﺇﺑﺮﺍﻡ ﻋﻘﺪ ﺯﻭﺍﺟﻪ ﺑﻨ ّ‬
‫ﺟﻌﻞ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻟﻠﻮ ﹼ‬
‫ﺍﻟﺘّﺮﺧﻴﺺ ﻭﻣﻮﺍﻓﻘﺘﻪ‪ .‬ﻓﺈ ﹼﻥ ﻫﺬﻩ ﺍﻷﻋﺬﺍﺭ ﻻ ﺗﻜﻔﻲ ﳌﻨﻌﻪ ﻣﻦ ﻃﻠﺐ ﺍﻟﻄﹼﻼﻕ ﻭﺍﺷﺘﺮﺍﻁ ﻗﻴﺎﻡ ﻭﻟﻴّﻪ ﺃﻭ ﻣﻘﺪّﻣﻪ ﺑﺬﻟﻚ ﻣﺎ‬
‫ﺩﺍﻡ ﻗﺪ ﻣﻨﺤﻪ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺃﻫﻠﻴّﺔ ﺍﻟﺘّﻘﺎﺿﻲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺂﺛﺎﺭ ﺍﻟﺰّﻭﺍﺝ ﻣﻦ ﺣﻘﻮﻕ ﻭﺍﻟﺘﺰﺍﻣﺎﺕ‪ ،‬ﺧﺎﺻّﺔ ﻭﺃ ﹼﻥ ﺍﻟﻄﹼﻼﻕ‬
‫ﻗﺪ ﻳﺮﺗﺒﻂ ﺑﺈﺿﺎﻋﺔ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﺧﺼﻮﺻﺎ‪ ،‬ﻛﺎﻣﺘﻨﺎﻉ ﺍﻟﺰّﻭﺝ ﻋﻦ ﺍﻟﻨّﻔﻘﺔ ﻋﻠﻰ ﺯﻭﺟﺘﻪ‪.‬‬
‫ﱄ ﺃﻭ ﺍﳌﻘﺪﱠﻡ ﻋﻦ ﺗﻘﺪﱘ ﻃﻠﺐ ﺍﻟﻄﹼﻼﻕ ﺭﻏﻢ ﺣﺎﺟﺔ‬
‫ﺿﻒ ﺇﱃ ﺫﻟﻚ ﺃ ﹼﻥ ﻣﺜﻞ ﻫﺬﺍ ﻳﻔﺘﺢ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﳝﺘﻨﻊ ﺍﻟﻮ ﹼ‬
‫ﺍﻟﺰّﻭﺝ ﺍﻟﻘﺎﺻﺮ ﺇﻟﻴﻪ ﻭﻭﺟﻮﺩ ﻣﺎ ﻳﱪّﺭﻩ ﻛﺤﺎﻻﺕ ﺍﻟﺘﻄﻠﻴﻖ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺎﺩّﺓ ‪ 53‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻱ ﻋﻠﻰ ﻣﻬﻤّﺔ ﺍﻟﺼّﻠﺢ‬
‫ﻳﺆﻛﹼﺪ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴّﺔ ﻭﺍﻹﺩﺍﺭﻳّﺔ ﲟﺎ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬ ‫‪.9‬‬
‫ﺺ ﰲ ﺍﳌﺎﺩّﺓ ‪ 439‬ﻋﻠﻰ ﺃﻧّﻪ "ﳏﺎﻭﻻﺕ ﺍﻟﺼّﻠﺢ ﻭﺟﻮﺑﻴّﺔ"‪ ،‬ﻛﻤﺎ ﳛﺮﺹ ﻋﻠﻰ ﲢﻘﻴﻖ‬
‫ﺍﻟﹼﱵ ﳚﺮﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻓﻬﻮ ﻳﻨ ّ‬
‫ﺺ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺎﻉ ﻟﻠﺰّﻭﺟﲔ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩ ﻗﺒﻞ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺗﻘﺮﻳﺮ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻤﻜﻨﺔ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﻣﻦ ﺫﻟﻚ ﺍﻟﻨ ّ‬
‫ﺺ ﺍﳌﺎﺩّﺓ ‪ 1/440‬ﻋﻠﻰ ﺃﻧّﻪ "ﰲ ﺍﻟﺘّﺎﺭﻳﺦ ﺍﶈﺪّﺩ ﻹﺟﺮﺍﺀ ﳏﺎﻭﻟﺔ ﺍﻟﺼّﻠﺢ ﻳﺴﺘﻤﻊ‬
‫ﺍﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻬﻤﺎ ﳎﺘﻤﻌﲔ‪ ،‬ﺇﺫ ﺗﻨ ّ‬
‫ﺍﻟﻘﺎﺿﻲ ﺇﱃ ﻛ ﹼﻞ ﺯﻭﺝ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩ ﹼﰒ ﻣﻌﺎ"‪.‬‬

‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ ﺇﻣﻜﺎﻧﻴّﺔ ﺣﻀﻮﺭ ﺃﺣﺪ ﺍﻷﻗﺎﺭﺏ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺃﺣﺪ ﺍﻟﺰّﻭﺟﲔ‪ ،‬ﻓﻘﺪ ﻧﺼّﺖ ﺍﳌﺎﺩّﺓ ‪2/440‬‬
‫ﻋﻠﻰ ﺃﻧّﻪ "ﳝﻜﻦ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺰّﻭﺟﲔ ﺣﻀﻮﺭ ﺃﺣﺪ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺎﺋﻠﺔ ﻭﺍﳌﺸﺎﺭﻛﺔ ﰲ ﳏﺎﻭﻟﺔ ﺍﻟﺼّﻠﺢ"‪ ،‬ﻭﻛ ﹼﻞ ﺫﻟﻚ‬
‫ﻱ ﺍﻟﹼﱵ ﺯﺍﺩﻫﺎ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺗﻮﺿﻴﺤﺎ ﰲ ﺍﳌﻮﺍ ّﺩ‬
‫ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﻬﻤّﺔ ﺍﳊﻜﻤﲔ ﺍﳌﻘﺮّﺭﺓ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮ ّ‬
‫‪ 446،447،448‬ﻭ‪.449‬‬

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‫‪ .10‬ﻳﺆﻛﹼﺪ ﻗﺎﻧﻮﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺪﻧﻴّﺔ ﻭﺍﻹﺩﺍﺭﻳّﺔ ﻋﻠﻰ ﻣﻌﺎﻳﻨﺔ ﺍﻟﻘﺎﺿﻲ ﻟﻠﻮﻗﺎﺋﻊ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﺍﻟﻄﹼﻼﻕ ﺑﻄﻠﺐ‬
‫ﺍﻟﺰّﻭﺝ ﻭﺗﻜﻴﻴﻔﻬﺎ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻔﺼﻞ ﰲ ﻣﺪﻯ ﺗﺄﺳﻴﺲ ﻃﻠﺒﻪ ﻣﻊ ﻣﺎ ﳝﻜﻦ ﻣﻦ ﺍﻟﻠﹼﺠﻮﺀ ﺇﱃ ﺍﻷﻣﺮ ﺑﺎﻟﺘّﺤﻘﻴﻖ ﺃﻭ‬
‫ﺑﺈﺟﺮﺍﺀ ﺧﱪﺓ ﻃﺒﻴّﺔ ﺃﻭ ﺍﻧﺘﻘﺎﻝ ﻟﻠﻤﻌﺎﻳﻨﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺼّﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩّﺓ ‪ 451‬ﰲ ﺍﻟﻔﻘﺮﺍﺕ ‪ 3،2،1‬ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺍﳍﺪﻑ ﻣﻦ ﺫﻟﻚ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻫﻮ ﺍﻟﺘّﺄﻛﹼﺪ ﻣﻦ ﻭﻗﻮﻉ ﺍﻟﻄﹼﻼﻕ ﺗﻌﺴﻔﻴّﺎ ﺃﻡ ﻻ‪ .‬ﻭﻻ ﻳﻘﺘﺼﺮ ﺍﻷﻣﺮ ﻋﻨﺪ ﺫﻟﻚ‪،‬‬
‫ﺑﻞ ﻳﺘﻌﺪّﻯ ﺇﱃ ﻃﻠﺐ ﺍﳋﻠﻊ ﻣﻦ ﺍﻟﺰّﻭﺟﺔ‪ ،‬ﺇﺫ ﻳﻌﺎﻳﻦ ﺍﻟﻘﺎﺿﻲ ﻭﻳﻜﻴّﻒ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﻃﻠﺐ ﺍﳋﻠﻊ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺣﺘّﻰ ﻳﺘﺤﻘﹼﻖ ﻣﻦ ﻋﺪﻡ ﻭﺟﻮﺩ ﺳﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻄﻠﻴﻖ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺎﺩّﺓ ‪ 53‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‬
‫ﻱ‪.‬‬
‫ﺍﳉﺰﺍﺋﺮ ّ‬

‫ﺍﻟﻄﻼﻕ ﺑﲔ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻧﺼﻮﺹ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻭﻗﺮﺍﺭﺍﺕ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ‬

‫ﺇﻥ ﺍﳌﺘﺄﻣﻞ ﻟﻨﺼﻮﺹ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‪ ،‬ﺧﺎﺻﺔ ﻣﻨﻬﺎ ﺍﳌﻮﺍﺩ ‪ 51 ،50 ،49‬ﰲ ﻇﻞ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﰲ‬

‫ﺃﺣﻜﺎﻡ ﺍﻟﻄﻼﻕ ﻭﻣﺎ ﺗﻌﻠﻖ ﺑﻪ ﻣﻦ ﺭﺟﻌﻴﺔ ﻭﺍﺭﺗﺒﺎﻁ ﺫﻟﻚ ﲟﺴﺄﻟﺔ ﺍﻟﻌﺪﺓ )ﺍﳌﻮﺍﺩ ‪ (61 ،60 ،59 ،58‬ﻳﻠﺤﻆ‬

‫ﲣﺒﻄﺎ ﻛﺒﲑﺍ ﻭﺗﻨﺎﻗﻀﺎ ﺻﺎﺭﺧﺎ ﺑﲔ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﻘﺮﺭﻫﺎ ﻧﺼﻮﺹ ﺍﳌﻮﺍﺩ )‪ (50 ،49‬ﻭﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ‬

‫ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺍﻟﺘﺰﻣﻬﺎ ﺍﳌﺸﺮﻉ ﺍﳉﺰﺍﺋﺮﻱ ﻛﻤﺮﺟﻌﻴﺔ ﻟﻨﺼﻮﺹ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻭﻫﻮ ﻣﺎ ﺩﻓﻊ ﺑﺎﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ‬

‫ﺇﱃ ﺍﺟﺘﻬﺎﺩﺍﺕ ﻗﻀﺎﺋﻴﺔ ﻛﺜﲑﺓ ﻟﺮﺩ ﺍﻷﻣﻮﺭ ﺇﱃ ﻧﺼﺎﻬﺑﺎ ﻭﳏﺎﻭﻟﺔ ﺍﺳﺘﺪﺭﺍﻙ ﻣﺎ ﳝﻜﻦ ﺗﺼﺤﻴﺤﻪ ﻣﻦ ﻓﻬﻢ ﻟﻘﺼﺪ‬

‫ﺍﳌﺸﺮﻉ‪.‬‬

‫ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﰲ ﲨﻠﺔ ﻧﻘﺎﻁ ﻧﻠﺨﺼﻬﺎ ﺑﺎﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ‪:‬‬

‫‪ -1‬ﻃﺒﻴﻌﺔ ﺍﳊﻜﻢ ﺍﻟﻘﻀﺎﺋﻲ ﺑﺎﻟﻄﻼﻕ‪ :‬ﺭﻏﻢ ﺃﻥ ﺍﳌﺎﺩﺓ ‪ 49‬ﻣﻦ )ﻕ‪.‬ﺱ‪.‬ﺝ( ﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ "ﻻ ﻳﺜﺒﺖ‬

‫ﺍﻟﻄﻼﻕ ﺇﻻ ﲝﻜﻢ" ﻓﺈﻥ ﻃﺒﻴﻌﺔ ﺍﳊﻜﻢ ﺍﻟﻘﻀﺎﺋﻲ ﺑﺎﻟﻄﻼﻕ ﳜﺘﻠﻒ ﲝﺴﺐ ﺍﳊﺎﻝ‪.‬‬

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‫ﺃ‪ .‬ﺍﻟﻄﻼﻕ ﺑﺎﻹﺭﺍﺩﺓ ﺍﳌﻨﻔﺮﺩﺓ ﻟﻠﺰﻭﺝ‪ :‬ﺣﻜﻢ ﺍﻟﻄﻼﻕ ﻫﻮ ﻧﺰﻭﻝ ﻋﻨﺪ ﺭﻏﺒﺔ ﺍﻟﺰﻭﺝ ﻭﻫﻮ ﻣﺎﻗﺮﺭﺗﻪ ﺍﶈﻜﻤﺔ‬

‫ﺍﻟﻌﻠﻴﺎ ﰲ ﻗﺮﺍﺭﻫﺎ ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 1986-02-10‬ﻣﻠﻒ ﺭﻗﻢ ‪ 39463‬ﺇﺫ ﺟﺎﺀ ﻓﻴﻪ "‪ ...‬ﻭﺃﻥ ﺣﻜﻢ‬

‫ﺍﻟﻘﺎﺿﻲ ﺑﻪ ﻻ ﻳﻐﲑ ﻣﻦ ﺭﺟﻌﻴﺘﻪ ﻷﻧﻪ ﺇﳕﺎ ﻧﺰﻝ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻄﻼﻕ" ﻭﻛﺬﺍ ﻗﻀﺖ ﰲ ﻗﺮﺍﺭﻫﺎ ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ‬

‫‪ 1986-03-24‬ﻣﻠﻒ ﺭﻗﻢ ‪ 41255‬ﺑﺄﻥ "ﺍﻟﻌﺼﻤﺔ ﺑﻴﺪ ﺍﻟﺰﻭﺝ ﻭﻟﻪ ﺍﻟﻄﻼﻕ ﺑﺈﺭﺍﺩﺗﻪ ﺍﳌﻨﻔﺮﺩﺓ ﻣﻦ ﺩﻭﻥ‬

‫ﺣﺎﺟﺔ ﺇﱃ ﺗﱪﻳﺮﻩ‪ ،‬ﻓﺎﻟﻘﺮﺍﺭ ﺍﻟﺬﻱ ﺧﺎﻟﻒ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻳﺴﺘﻮﺟﺐ ﻧﻘﻀﻪ"‪.‬‬

‫ﺏ‪ .‬ﺍﻟﺘﻄﻠﻴﻖ ﺑﻄﻠﺐ ﺍﻟﺰﻭﺟﺔ‪ :‬ﺣﻜﻢ ﺍﻟﻄﻼﻕ ﻫﻨﺎ ﻟﻴﺲ ﻧﺰﻭﻻ ﻋﻨﺪ ﺭﻏﺒﺔ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﺳﺘﺠﺎﺑﺔ ﻟﻄﻠﺒﻬﺎ‬

‫ﺇﺫﺍ ﺗﻮﻓﺮﺕ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻄﻠﻴﻖ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺎﺩﺓ ‪.53‬‬

‫ﺍﻟﻨﺘﻴﺠﺔ‪ :‬ﺇﻥ ﺗﻮﻗﻒ ﺍﻟﻄﻼﻕ ﻋﻠﻰ ﺍﳊﻜﻢ ﺑﻪ ﻻ ﻳﻌﲎ ﺃﺑﺪﺍ ﻣﺼﺎﺩﺭﺓ ﺣﻖ ﺍﻟﺰﻭﺝ ﰲ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﺑﺈﺭﺍﺩﺗﻪ‬

‫ﺍﳌﻨﻔﺮﺓ ﲟﻘﺘﻀﻰ ﺍﻟﻌﺼﻤﺔ ﺍﻟﺰﻭﺟﻴﺔ ﺩﻭﻥ ﺣﺎﺟﺔ ﺇﱃ ﺗﱪﻳﺮ ﻃﻼﻗﻪ ﻻﺳﺘﺤﻘﺎﻕ ﺍﳊﻜﻢ ﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ‬

‫ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻝ ﻃﻼﻗﺎ ﺗﻌﺴﻔﻴﺎ ﺑﻨﺺ ﺍﳌﺎﺩﺓ ‪.52‬‬

‫‪ -2‬ﺣﻖ ﺍﳌﺮﺍﺟﻌﺔ‪ :‬ﺭﻏﻢ ﺃﻥ ﻧﺺ ﺍﳌﺎﺩﺓ ‪ 50‬ﳚﻌﻞ ﺣﻖ ﺍﳌﺮﺍﺟﻌﺔ ﺩﻭﻥ ﻋﻘﺪ ﺟﺪﻳﺪ ﻣﻌﻠﻘﺎ ﻋﻠﻰ ﺇﻋﻼﻥ‬

‫ﺍﻟﺰﻭﺝ ﻋﻦ ﺭﻏﺒﺘﻪ ﻟﻠﻤﺮﺍﺟﻌﺔ ﺧﻼﻝ ﳏﺎﻭﻟﺔ ﺍﻟﺼﻠﺢ‪ ،‬ﻓﺈﻥ ﻫﻨﺎﻙ ﺃﻣﻮﺭﺍ ﺃﻫﻢ ﻭﺃﻭﱃ ﺑﺎﻻﻋﺘﺒﺎﺭ ﲟﻘﺘﻀﻰ ﻗﻮﺍﻋﺪ‬

‫ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﺮﺍﺭﺍﺕ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﺃﳘﻬﺎ ﻣﺴﺎﻟﺔ ﺍﻟﻌﺪﺓ‪ ،‬ﺑﻞ ﺇﻥ ﺍﳊﻜﻢ ﺍﻟﻘﻀﺎﺋﻲ ﻧﻔﺴﻪ ﻻ ﻳﻠﻐﻲ ﺣﻖ ﺍﻟﺰﻭﺝ ﰲ‬

‫ﺍﳌﺮﺍﺟﻌﺔ‪.‬‬

‫ﺃﻭﻻ‪ :‬ﻫﻞ ﻳﻠﻐﻲ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻼﻕ ﺣﻖ ﺍﻟﺰﻭﺝ ﰲ ﺍﳌﺮﺍﺟﻌﺔ؟‬

‫ﺇﻥ ﺣﻖ ﺍﻟﺰﻭﺝ ﰲ ﺍﳌﺮﺍﺟﻌﺔ ﰲ ﺣﺎﻝ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ﻣﺮﺗﺒﻂ ﺑﻮﻗﻮﻉ ﺍﻟﺮﺟﻌﻴﺔ ﰲ ﺍﳌﻬﻠﺔ ﺍﶈﺪﺩﺓ ﺷﺮﻋﺎ‪،‬‬

‫ﻭﳍﺬﺍ ﻟﻮ ﺻﺪﺭ ﺍﳊﻜﻢ ﺍﻟﻘﻀﺎﺋﻲ ﺑﺎﻟﻄﻼﻕ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻹﺭﺍﺩﺓ ﺍﳌﻨﻔﺮﺩﺓ ﻟﻠﺰﻭﺝ ﺭﻏﻢ ﻋﺪﻡ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻌﺪﺓ ﻻ ﳛﺮﻡ‬

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‫ﺍﳌﻄﻠﻖ ﺣﻖ ﺍﳌﺮﺍﺟﻌﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺫﻟﻚ ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﻭﺑﻌﻮﻟﺘﻬﻦ ﺃﺣﻖ ﺑﺮﺩﻫﻦ ﰲ ﺫﻟﻚ ﺇﻥ‬

‫ﺃﺭﺍﺩﻭﺍ ﺇﺻﻼﺣﺎ"‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺮﺭﺕ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ ﰲ ﻗﺮﺍﺭﻫﺎ ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 1986.02.10‬ﰲ ﻣﻠﻒ ﺭﻗﻢ‬

‫‪ 39463‬ﺑﺄﻧﻪ "ﻣﻦ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻓﻘﻬﺎ ﻭﻗﻀﺎﺀ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ ﻳﻘﻊ ﻣﻦ ﺍﻟﺰﻭﺝ‬

‫ﻫﻮ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ﻭﺃﻥ ﺣﻜﻢ ﺍﻟﻘﺎﺿﻲ ﺑﻪ ﻻ ﻳﻐﲑ ﻣﻦ ﺭﺟﻌﻴﺘﻪ ﻷﻧﻪ ﺇﳕﺎ ﻧﺰﻝ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻄﻼﻕ‪ ،‬ﺇﻥ ﺍﻟﻘﻀﺎﺀ‬

‫ﲟﺎ ﳜﺎﻟﻒ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻳﻌﺪ ﺧﺮﻗﺎ ﻷﺣﻜﺎﻡ ﻭﻣﺒﺎﺩﺉ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻟﺬﻟﻚ ﻳﺴﺘﻮﺟﺐ ﻧﻘﺾ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺬﻱ‬

‫ﺍﻋﺘﱪ ﺍﻟﻄﻼﻕ ﺑﺈﺭﺍﺩﺓ ﺍﻟﺰﻭﺝ ﻃﻼﻗﺎ ﺑﺎﺋﻨﺎ"‪.‬‬

‫ﺛﺎﻧﻴﺎ ‪ :‬ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﺮﺍﺟﻊ ﺍﳌﻄﻠﻖ ﺛﻼﺛﺎ ﻣﻄﻠﻘﺘﻪ ﺧﻼﻝ ﳏﺎﻭﻟﺔ ﺍﻟﺼﻠﺢ ؟‬

‫ﺇﻥ ﺇﻣﻜﺎﻧﻴﺔ ﺍﳌﺮﺍﺟﻌﺔ ﺑﻌﻘﺪ ﺟﺪﻳﺪ ﺃﻭ ﺩﻭﻥ ﻋﻘﺪ ﺟﺪﻳﺪ ﻣﺮﺗﺒﻂ ﺷﺮﻋﺎ ﺑﻌﺪﻡ ﺍﺳﺘﻨﻔﺎﺫ ﺍﳌﻄﻠﻖ ﳊﻘﻪ ﰲ ﺛﻼﺙ‬

‫ﺗﻄﻠﻴﻘﺎﺕ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺷﺮﻋﺎ ﺃﻧﻪ ﻣﻦ ﻃﻠﻖ ﺯﻭﺟﺘﻪ ﺛﻼﺙ ﻣﺮﺍﺕ ﻣﻔﺘﺮﻗﺎﺕ ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ ﻣﺮﺍﺟﻌﺘﻬﺎ ﺇﻻ‬

‫ﺑﺄﻥ ﺗﺘﺰﻭﺝ ﻏﲑﻩ ﻭﺗﻄﻠﻖ ﻣﻨﻪ ﻋﻠﻰ ﳓﻮ ﻃﺒﻴﻌﻲ ﺃﻭ ﻳﺘﻮﰱ ﻋﻨﻬﺎ ﻭﻫﺬﺍ ﻻ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﻘﺎﺿﻲ ﺑﺎﻟﻄﻼﻕ‬

‫ﻷﻧﻪ ﳛﻜﻢ ﺑﺎﻟﻄﻼﻕ ﻧﺰﻭﻻ ﻋﻨﺪ ﺭﻏﺒﺔ ﺍﳌﻄﻠﻖ ﻭﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﻃﻠﻖ ﺯﻭﺟﺘﻪ ﺛﻼﺙ ﺗﻄﻠﻴﻘﺎﺕ‬

‫ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻫﻞ ﻳﻘﻊ ﻃﻠﻘﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺛﻼﺛﺎ‪ ،‬ﻓﻘﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﰲ ﺛﻼﺙ ﻣﺮﺍﺕ ﻣﺘﻔﺮﻗﺎﺕ ﻳﻘﻊ ﺑﻪ‬

‫ﺍﻟﺘﺤﺮﱘ ﺍﳌﺆﻗﺖ ﲟﺎﻧﻊ ﺍﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ﻭﻫﻮ ﻣﻀﻤﻮﻥ ﺍﳌﺎﺩﺓ ‪.51‬‬

‫ﺛﺎﻟﺜﺎ ‪ :‬ﻫﻞ ﳝﻜﻦ ﺃﻥ ﲢﺪﺙ ﻣﺮﺍﺟﻌﺔ ﺩﻭﻥ ﻋﻘﺪ ﺟﺪﻳﺪ ﻗﺒﻞ ﺻﺪﻭﺭ ﺍﳊﻜﻢ ﻭﻟﻮ ﲡﺎﻭﺯﺕ ﻣﺪﺓ ﺍﻟﻌﺪﺓ‬

‫ﺍﻟﺸﺮﻋﻴﺔ؟‬

‫ﺍﻟﺜﺎﺑﺖ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺣﻖ ﺍﳌﺮﺍﺟﻌﺔ ﰲ ﺣﺎﻝ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ﻗﺎﺋﻢ ﺑﺈﺑﺪﺍﺀ ﺍﻟﺰﻭﺝ ﻟﺮﻏﺒﺘﻪ ﰲ‬

‫ﺍﳌﺮﺍﺟﻌﺔ ﺧﻼﻝ ﻣﺪﺓ ﺍﻟﻌﺪﺓ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﳍﺬﺍ ﻟﻮ ﺗﺮﻛﻬﺎ ﺍﳌﻄﻠﻖ ﺣﱴ ﺃﻬﻧﺖ ﻋﺪﻬﺗﺎ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﺮﺍﺟﻌﻬﺎ ﺇﻻ ﺑﻌﻘﺪ‬

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‫ﺟﺪﻳﺪ ﺇﻥ ﺭﺿﺖ ﻭﳍﺎ ﺃﻥ ﺗﺘﺰﻭﺝ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﳍﺬﺍ ﻓﺈﻥ ﳏﺎﻭﻟﺔ ﺍﻟﺼﻠﺢ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻨﻬﺎ ﺍﳌﺎﺩﺓ ‪ 50‬ﻭﺍﻟﱵ‬

‫ﲤﻨﺢ ﺍﳌﻄﻠﻖ ﺣﻖ ﻣﺮﺍﺟﻌﺔ ﻣﻄﻠﻘﺘﻪ ﺩﻭﻥ ﺣﺎﺟﺔ ﺇﱃ ﻋﻘﺪ ﺟﺪﻳﺪ ﺩﻭﻥ ﺍﻋﺘﺒﺎﺭ ﻻﻧﻘﻀﺎﺀ ﻣﺪﺓ ﺍﻟﻌﺪﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻭ‬

‫ﺍﺳﺘﻤﺮﺍﺭﻫﺎ ﻳﻌﺪ ﺧﺮﻗﺎ ﺧﻄﲑﺍ ﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬

‫ﻭﳍﺬﺍ ﻓﻘﺪ ﻗﺮﺭﺕ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ ﰲ ﻗﺮﺍﺭﻫﺎ ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 1986.04.21‬ﻣﻠﻒ ﺭﻗﻢ ‪ 41100‬ﺑﺄﻧﻪ‬

‫"ﻣﻦ ﺍﳌﻘﺮﺭ ﺷﺮﻋﺎ ﺃﻥ ﺍﳊﻜﻢ ﺑﺎﻟﻄﻼﻕ ﺍﻟﻮﺍﻗﻊ ﺑﺮﺿﺎ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺬﻱ ﺍﺳﺘﻐﺮﻕ ﻣﻴﻌﺎﺩ ﺍﻟﻌﺪﺓ ﻻ ﳚﻮﺯ ﺍﺳﺘﺌﻨﺎﻓﻪ‬

‫ﺑﻐﺮﺽ ﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ ﰎ ﻗﺒﻮﻟﻪ ﺃﻣﺎﻡ ﺍﻟﻘﺎﺿﻲ"‪.‬‬

‫ﺍﻟﻨﺘﻴﺠﺔ‪:‬‬

‫‪ -1‬ﺇﻥ ﺣﻖ ﺍﻟﺰﻭﺝ ﺍﳌﻄﻠﻖ ﰲ ﺍﳌﺮﺍﺟﻌﺔ ﻗﺎﺋﻢ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﻟﻌﺪﺓ ﻭﻣﻨﺘﻪ ﺑﺎﻧﺘﻬﺎﺋﻬﺎ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﻭﻗﺖ‬

‫ﺍﳌﺼﻠﺤﺔ )ﳏﺎﻭﻟﺔ ﺍﻟﺼﻠﺢ( ﻭﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺻﺪﻭﺭ ﺍﳊﻜﻢ ﺍﻟﻘﻀﺎﺋﻲ ﺃﻡ ﻻ‪.‬‬

‫‪ -2‬ﺇﻥ ﺷﺮﻭﻉ ﺍﻟﻘﺎﺿﻲ ﰲ ﳏﺎﻭﻟﺔ ﺍﻟﺼﻠﺢ ﰲ ﺣﺎﻝ ﺗﺒﻴﻨﻪ ﻭﺟﻮﺩ ﻃﻼﻕ ﺛﻼﺙ )ﻣﺮﺍﺕ ﺛﻼﺙ( ﻳﻌﺘﱪ‬

‫ﺧﺮﻗﺎ ﻷﺣﻜﺎﻡ ﻭﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﳐﺎﻟﻔﺔ ﻟﻨﺺ ﺍﳌﺎﺩﺓ ‪ 51‬ﺭﻏﻢ ﺃﻧﻪ ﻻ ﻳﻌﺘﱪ ﺍﻟﻄﻼﻕ ﺇﻻ ﻣﺎ ﺛﺒﺖ ﲝﻜﻢ ﻗﻀﺎﺋﻲ‬

‫)ﺍﳌﺎﺩﺓ ‪ ،(49‬ﻭﺇﳕﺎ ﻫﻮ ﺇﻋﻤﺎﻝ ﻟﻠﻤﺎﺩﺓ ‪ 222‬ﺍﻟﱵ ﺗﻠﺰﻣﻪ ﺑﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ‪.‬‬

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