‫ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﻭﺧﺼﺎﺋﺼﻪ‬

‫ﺩﺭﺍﺳﺔ ﰲ ﺍﻹﺛﺒﺎﺕ ﻭﰲ ﺍﻟﻨﻔﻲ‬

‫ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‬
‫ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﻭﺧﺼﺎﺋﺼﻪ‪ :‬ﺩﺭﺍﺳﺔ ﻓﻲ ﺍﻹﺛﺒﺎﺕ ﻭﻓﻲ ﺍﻟﻨﻔﻲ‬ ‫ﺍﻟﻌﻨﻮﺍﻥ‪:‬‬
‫ﺩﻛﺘﻮﺭ ﺩﻭﻟﺔ ﰲ ﺍﳊﻘﻮﻕ‬ ‫ﻣﺠﻠﺔ ﻗﺎﻧﻮﻥ ﻭﺃﻋﻤﺎﻝ‬ ‫ﺍﻟﻤﺼﺪﺭ‪:‬‬
‫ﻫﺸﺎﻡ ﺍﻟﺒﺨﻔﺎﻭﻱ‬ ‫ﺍﻟﻨﺎﺷﺮ‪:‬‬
‫ﺃﺳﺘﺎﺫ ﺑﻜﻠﻴﺔ ﺍﳊﻘﻮﻕ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‬
‫ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﻣﺤﻤﺪ‬ ‫ﺍﻟﻤؤﻟﻒ ﺍﻟﺮﺋﻴﺴﻲ‪:‬‬
‫ﳏﺎﻣﻲ ‪‬ﻴﺌﺔ ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‬ ‫ﻉ‪7‬‬ ‫ﺍﻟﻤﺠﻠﺪ‪/‬ﺍﻟﻌﺪﺩ‪:‬‬
‫ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‬ ‫ﻧﻌﻢ‬ ‫ﻣﺤﻜﻤﺔ‪:‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫‪2016‬‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻤﻴﻼﺩﻱ‪:‬‬

‫‪3 - 50‬‬ ‫ﺍﻟﺼﻔﺤﺎﺕ‪:‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪،‬‬
‫‪1023470‬‬ ‫ﺭﻗﻢ ‪:MD‬‬
‫ﺃﺳﺎﻫﻢ ﰲ ﻫﺬﺍ ﺍﳌﻠﺘﻘﻰ ﺍﻟﻌﻠﻤﻲ ﺍﳋﺎﺹ ﲟﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺍﻟﱵ‬ ‫ﻛﺜﲑﺍ ﺃﻥ‬
‫ﻭﻣﻘﺎﻻﺕ‬ ‫ﻳﺸﺮﻓﲏ ﻭﻳﺴﻌﺪﱐﺑﺤﻮﺙ‬
‫ﻧﻮﻉ ﺍﻟﻤﺤﺘﻮﻯ‪:‬‬
‫ﻭﺍﻟﱵ ﺃﺛﺎﺭﺕ ﻛﺜﲑﺍ ﻣﻦ ﺍﳉﺪﻝ ﻗﺒﻞ ﻭﺑﻌﺪ ﺻﺪﻭﺭﻫﺎ‪.‬‬ ‫ﺳﻨﺖ ﺑﺎﻟﻘﺎﻧﻮﻥ ﺭﻗﻢ ‪70-03‬‬
‫‪Arabic‬‬ ‫ﺍﻟﻠﻐﺔ‪:‬‬
‫‪IslamicInfo‬‬ ‫ﻗﻮﺍﻋﺪ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ‪:‬‬
‫ﺃﺣﻀﺮ ﻫﺬﻩ ﺍﻟﻨﺪﻭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻋﻠﻰ ﺇﺛﺮ ﺩﻋﻮﺓ ﻛﺮﳝﺔ ﺗﻠﻘﻴﺘﻬﺎ ﻣﻦ ﺃﺳﺘﺎﺫﺓ ﺍﻟﻜﻠﻴﺔ‬
‫ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻤﺸﺮﻉ ﺍﻟﻤﻐﺮﺑﻲ‪ ،‬ﺍﻟﻨﺴﺐ‬ ‫ﻣﻮﺍﺿﻴﻊ‪:‬‬
‫ﺁﺳﻔﻲ ‪.‬ﻓﺸﻜﺮﺍ ﳍﻢ ﲨﻴﻌﺎ ﻭﺷﻜﺮﺍ ﻹﺩﺍﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﺑﺪﻟﺖ ﺟﻬﺪﺍ‬ ‫ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﺘﺨﺼﺼﺎﺕ ﲟﺪﻳﻨﺔ‬
‫ﺍﻟﺸﺮﻋﻲ‬
‫‪http://search.mandumah.com/Record/1023470‬‬ ‫ﺭﺍﺑﻂ‪:‬‬
‫ﻣﻀﻨﻴﺎ ﻟﺘﻨﻈﻴﻢ ﻫﺬﺍ ﺍﻟﻠﻘﺎﺀ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﻋﻤﻴﺪ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﺩﻭﻥ ﺃﻥ ﺃﻧﺴﻰ ﺗﻮﺟﻴﻪ ﺍﻟﺸﻜﺮ‬
‫ﻛﺬﻟﻚ ﻷﺑﻨﺎﺋﻲ ﺍﻟﻄﻠﺒﺔ ﺍﻟﺬﻳﻦ ﻳﺰﺭﻋﻮﻥ ﺍﻟﺪﻑﺀ ﰲ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺔ ﺍﳉﻤﻴﻠﺔ‪.‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻗﺮﺭﺕ ﺃﻥ ﺃﺷﺎﺭﻙ ﺑﻪ‪ ،‬ﺑﺎﳌﻨﺎﺳﺒﺔ‪ ،‬ﻳﺪﻭﺭ ﺣﻮﻝ ﺃﺣﻜﺎﻡ ﻭﺧﺼﺎﺋﺺ ﺍﻟﻨﺴﺐ‬
‫ﻣﻦ ﻣﻨﻈﻮﺭ ﺷﺮﻋﻲ ﻭﺗﺸﺮﻳﻌﻲ ﻭﻗﻀﺎﺋﻲ‪.‬‬
‫ﻭﻳﺄﰐ ﺍﺧﺘﻴﺎﺭﻱ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻟﻜﺜﺮﺓ ﻋﺮﺽ ﺍﻟﱰﺍﻋﺎﺕ ﺍﳋﺎﺻﺔ ﺑﻪ ﺃﻣﺎﻡ ﺍﶈﺎﻛﻢ‪ ،‬ﻭﺧﺎﺻﺔ‬
‫© ‪ 2020‬ﺩﺍﺭ ﺍﻟﻤﻨﻈﻮﻣﺔ‪ .‬ﺟﻤﻴﻊ ﺍﻟﺤﻘﻮﻕ ﻣﺤﻔﻮﻇﺔ‪.‬‬
‫ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻧﻔﻴﻪ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻫﻮ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻟﻤﺎﺩﺓ ﻣﺘﺎﺣﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻹﺗﻔﺎﻕ ﺍﻟﻤﻮﻗﻊ ﻣﻊ ﺃﺻﺤﺎﺏ ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ‪ ،‬ﻋﻠﻤﺎ ﺃﻥ ﺟﻤﻴﻊ ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ ﻣﺤﻔﻮﻇﺔ‪ .‬ﻳﻤﻜﻨﻚ‬
‫ﺗﺤﻤﻴﻞ ﺃﻭ ﻃﺒﺎﻋﺔ ﻫﺬﻩ ﺍﻟﻤﺎﺩﺓ ﻟﻼﺳﺘﺨﺪﺍﻡ ﺍﻟﺸﺨﺼﻲ ﻓﻘﻂ‪ ،‬ﻭﻳﻤﻨﻊ ﺍﻟﻨﺴﺦ ﺃﻭ ﺍﻟﺘﺤﻮﻳﻞ ﺃﻭ ﺍﻟﻨﺸﺮ ﻋﺒﺮ ﺃﻱ ﻭﺳﻴﻠﺔ )ﻣﺜﻞ ﻣﻮﺍﻗﻊ‬

‫ﻣﺴﺘﺠﺪﺍﺕ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬

‫ﺍﻻﻧﺘﺮﻧﺖ ﺃﻭ ﺍﻟﺒﺮﻳﺪ ﺍﻻﻟﻜﺘﺮﻭﻧﻲ( ﺩﻭﻥ ﺗﺼﺮﻳﺢ ﺧﻄﻲ ﻣﻦ ﺃﺻﺤﺎﺏ ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ ﺃﻭ ﺩﺍﺭ ﺍﻟﻤﻨﻈﻮﻣﺔ‪.‬‬

‫‪3‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﻭﺧﺼﺎﺋﺼﻪ‬
‫ﺩﺭﺍﺳﺔ ﰲ ﺍﻹﺛﺒﺎﺕ ﻭﰲ ﺍﻟﻨﻔﻲ‬
‫ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‬
‫ﺩﻛﺘﻮﺭ ﺩﻭﻟﺔ ﰲ ﺍﳊﻘﻮﻕ‬
‫ﺃﺳﺘﺎﺫ ﺑﻜﻠﻴﺔ ﺍﳊﻘﻮﻕ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‬
‫ﳏﺎﻣﻲ ‪‬ﻴﺌﺔ ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‬
‫ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺃﻣﺎ ﺑﻌﺪ‪،‬‬
‫ﻳﺸﺮﻓﲏ ﻭﻳﺴﻌﺪﱐ ﻛﺜﲑﺍ ﺃﻥ ﺃﺳﺎﻫﻢ ﰲ ﻫﺬﺍ ﺍﳌﻠﺘﻘﻰ ﺍﻟﻌﻠﻤﻲ ﺍﳋﺎﺹ ﲟﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺍﻟﱵ‬
‫ﺳﻨﺖ ﺑﺎﻟﻘﺎﻧﻮﻥ ﺭﻗﻢ ‪ 70-03‬ﻭﺍﻟﱵ ﺃﺛﺎﺭﺕ ﻛﺜﲑﺍ ﻣﻦ ﺍﳉﺪﻝ ﻗﺒﻞ ﻭﺑﻌﺪ ﺻﺪﻭﺭﻫﺎ‪.‬‬
‫ﺃﺣﻀﺮ ﻫﺬﻩ ﺍﻟﻨﺪﻭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻋﻠﻰ ﺇﺛﺮ ﺩﻋﻮﺓ ﻛﺮﳝﺔ ﺗﻠﻘﻴﺘﻬﺎ ﻣﻦ ﺃﺳﺘﺎﺫﺓ ﺍﻟﻜﻠﻴﺔ‬
‫ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﺘﺨﺼﺼﺎﺕ ﲟﺪﻳﻨﺔ ﺁﺳﻔﻲ ‪.‬ﻓﺸﻜﺮﺍ ﳍﻢ ﲨﻴﻌﺎ ﻭﺷﻜﺮﺍ ﻹﺩﺍﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﺑﺪﻟﺖ ﺟﻬﺪﺍ‬
‫ﻣﻀﻨﻴﺎ ﻟﺘﻨﻈﻴﻢ ﻫﺬﺍ ﺍﻟﻠﻘﺎﺀ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﻋﻤﻴﺪ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﺩﻭﻥ ﺃﻥ ﺃﻧﺴﻰ ﺗﻮﺟﻴﻪ ﺍﻟﺸﻜﺮ‬
‫ﻛﺬﻟﻚ ﻷﺑﻨﺎﺋﻲ ﺍﻟﻄﻠﺒﺔ ﺍﻟﺬﻳﻦ ﻳﺰﺭﻋﻮﻥ ﺍﻟﺪﻑﺀ ﰲ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺔ ﺍﳉﻤﻴﻠﺔ‪.‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻗﺮﺭﺕ ﺃﻥ ﺃﺷﺎﺭﻙ ﺑﻪ‪ ،‬ﺑﺎﳌﻨﺎﺳﺒﺔ‪ ،‬ﻳﺪﻭﺭ ﺣﻮﻝ ﺃﺣﻜﺎﻡ ﻭﺧﺼﺎﺋﺺ ﺍﻟﻨﺴﺐ‬
‫ﻣﻦ ﻣﻨﻈﻮﺭ ﺷﺮﻋﻲ ﻭﺗﺸﺮﻳﻌﻲ ﻭﻗﻀﺎﺋﻲ‪.‬‬
‫ﻭﻳﺄﰐ ﺍﺧﺘﻴﺎﺭﻱ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻟﻜﺜﺮﺓ ﻋﺮﺽ ﺍﻟﱰﺍﻋﺎﺕ ﺍﳋﺎﺻﺔ ﺑﻪ ﺃﻣﺎﻡ ﺍﶈﺎﻛﻢ‪ ،‬ﻭﺧﺎﺻﺔ‬
‫ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻧﻔﻴﻪ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻫﻮ ﻣﻦ‬
‫ﻣﺴﺘﺠﺪﺍﺕ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬

‫‪3‬‬
‫ﻭﻧﺬﻛﺮ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﰲ ﲝﺚ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﺃﻋﻠﻨﺎ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﺴﺐ ﻫﻮ ﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ‬
‫ﺍﻟﺰﻭﺍﺝ ﺍﻟﺼﺤﻴﺢ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻳﺜﺒﺖ ﰲ ﺣﺎﻻﺕ ﻳﻨﻌﺪﻡ ﻓﻴﻬﺎ ﺫﻟﻚ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺃﻭ ﺗﻨﻌﺪﻡ ﺻﺤﺘﻪ‪ ،‬ﻋﻠﻰ‬
‫ﻣﺎ ﺳﻨﻮﺿﺠﻪ ﰲ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻭﺗﻈﻬﺮ ﺃﳘﻴﺔ ﺍﻟﻨﺴﺐ ﰲ ﺃﻧﻪ ﻳﻌﱪ ﻋﻦ ﻋﺪﺓ ﺣﻘﻮﻕ ‪.‬ﻓﻬﻮ ﺣﻖ ﻟﻠﻮﻟﺪ ﺑﺎﻷﺳﺎﺱ‪ ،‬ﻭﻫﻮ ﺣﻖ‬
‫ﻟﻸﻡ‪ ،‬ﻭﻫﻮ ﺣﻖ ﻟﻸﺏ‪ ،‬ﺑﻞ ﻭﻫﻮ ﺣﻖ ﻟﻠﻤﺠﺘﻤﻊ ‪.‬ﻭﻟﺬﻟﻚ ﻓﻜﻞ ﻣﺎ ﻳﺮﺗﺒﻂ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ ﻫﻲ ﺗﺘﺼﻞ‬
‫ﺑﺼﻤﻴﻢ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ‪.‬‬
‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻓﺎﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻨﺴﺐ ﻳﻨﺪﺭﺝ ﺿﻤﻦ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﳋﻤﺲ ﺍﻟﱵ‬
‫ﺗﻔﺮﺽ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪ :‬ﺍﻟﻨﺴﺐ ﻭﺳﻨﺪﻩ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﺘﺸﺮﻳﻌﻲ‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻧﺘﺴﺎﺀﻝ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﻨﺴﺐ ﰲ ﺍﻟﻠﻐﺔ ﺃﻭﻻ‪ ،‬ﰒ ﰲ ﺍﻻﺻﻄﻼﺡ ﺛﺎﻧﻴﺎ‪.‬‬
‫ﺃﻭﻻ ‪ -‬ﻣﻔﻬﻮﻡ ﺍﻟﻨﺴﺐ‪:‬‬
‫‪ -1‬ﰲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﳑﺎ ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﲞﺼﻮﺹ ﻓﻌﻞ ﻧﺴﺐ ﻭﻣﺼﺪﺭﻩ ﻧﺴﺐ‪:‬‬
‫ﻧﺴﺐ ‪ :‬ﺍﻟﻨﺴﺐ ﻧﺴﺐ ﺍﻟﻘﺮﺍﺑﺎﺕ‪ ،‬ﻭﻫﻮ ﻭﺍﺣﺪ ﺍﻷﻧﺴﺎﺏ‪.‬‬
‫ﻭﺍﻟﻨﺴﺒﺔ ﻭﺍﻟﻨﺴﺐ ﻭﺍﻟﻨﺴﺐ ﺍﻟﺼﻠﺔ ﺃﻭ ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻵﺑﺎﺀ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﺍﻧﺘﺴﺐ ﻭﺍﺳﺘﻨﺴﺐ‪ ،‬ﺫﻛﺮ ﻧﺴﺒﻪ‪.‬‬
‫‪1‬‬
‫ﻭﻧﺴﺒﻪ ﰲ ﺑﲏ ﻓﻼﻥ‪ ،‬ﻫﻮ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ‪:‬‬
‫}ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻣﻦ ﺍﳌﺎﺀ ﺑﺸﺮﺍ ﻓﺠﻌﻠﻪ ﻧﺴﺒﺎ ﻭﺻﻬﺮﺍ ﻭﻛﺎﻥ ﺭﺑﻚ ﻗﺪﻳﺮﺍ ‪){.‬ﺍﻵﻳﺔ ‪ 54‬ﻣﻦ‬

‫‪ - 1‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻷﻋﻠﻰ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،2005 ،‬ﺹ‪.3898 .‬‬

‫‪4‬‬
 ‫‪1‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ(‪.‬‬
‫ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥ ﺍﻟﻨﺴﺐ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﺑﲏ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﻣﻈﻬﺮ ﻣﻦ‬
‫ﻣﻈﺎﻫﺮ ﻗﺪﺭﺗﻪ‪.‬‬
‫‪ -2‬ﰲ ﺍﻻﺻﻄــــــــﻼﺡ‪:‬‬
‫ﺍﻫﺘﻢ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﻨﺴﺐ ﻭﺑﺄﺣﻜﺎﻣﻪ ﺍﻫﺘﻤﺎﻣﺎ ﻛﺒﲑﺍ ﺑﻌﺪ ﺣﺪﻳﺜﻬﻢ ﰲ ﺳﻨﺪﻩ‬
‫ﺍﻟﺸﺮﻋﻲ‪ ،‬ﺩﻭﻥ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﻮﺿﻊ ﺣﺪ ‪2‬ﻟﻪ‪ ،‬ﺃﻱ ﺗﺒﻴﺎﻥ ﳌﺎﻫﻴﺘﻪ‪.‬‬
‫‪3‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﺑﻌﻀﻬﻢ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺴﺐ‪ ،‬ﻓﻘﺮﺭ ﺃﻧﻪ ﳎﺮﺩ ﺍﻟﻘﺮﺍﺑﺔ ‪ ،‬ﺣﻴﺚ ﻳﺘﻄﺎﺑﻖ ﺍﳌﻔﻬﻮﻡ‬
‫ﺍﻹﺻﻄﻼﺣﻲ ﻟﻠﻨﺴﺐ ﻫﻨﺎ ﻣﻊ ﻣﻔﻬﻮﻣﻪ ﺍﻟﻠﻐﻮﻱ ‪.‬ﻭﻋﺮﻓﻪ ﺁﺧﺮ ﺑﺄﻧﻪ" ‪:‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺻﻠﺔ ﺍﻹﻧﺴﺎﻥ ﲟﻦ‬
‫‪4‬‬
‫ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻣﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ "‪ ،‬ﻭﻋﺮﻓﻪ ﺛﺎﻟﺚ ﺑﺄﻧﻪ" ‪:‬ﺣﺎﻟﺔ ﺣﻜﻤﻴﺔ ﺇﺿﺎﻓﻴﺔ ﺑﲔ ﺷﺨﺺ ﻭﺁﺧﺮ‬

‫‪ - 1‬ﺟﺎﺀ ﰲ ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺑﺸﺄﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪:‬‬

‫"ﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ‪:‬‬
‫ﺍﻷﻭﱃ ‪ -‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫{ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻣﻦ ﺍﳌﺎﺀ ﺑﺸﺮﺍ}‪ ،‬ﺃﻱ ﺧﻠﻖ ﻣﻦ ﺍﻟﻨﻄﻔﺔ ﺇﻧﺴﺎﻧﺎ {ﻓﺠﻌﻠﻪ}‪ ،‬ﺃﻱ ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥ {ﻧﺴﺒﺎ ﻭﺻﻬﺮﺍ}‪ ،‬ﻭﻗﻴﻞ ﻣﻦ‬
‫ﺍﳌﺎﺀ‪ ،‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﺻﻞ ﺍﳋﻠﻘﺔ ﰲ ﺃﻥ ﻛﻞ ﳐﻠﻮﻕ ﻣﻦ ﺍﳌﺎﺀ‪ .‬ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻌﺪﻳﺪ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺇﳚﺎﺩﻫﻢ ﻣﻦ ﺍﻟﻌﺪﻡ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ -‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫{ﻓﺠﻌﻠﻪ ﻧﺴﺒﺎ ﻭﺻﻬﺮﺍ} ﺍﻟﻨﺴﺐ ﻭﺍﻟﺼﻬﺮ ﻣﻌﻨﻴﺎﻥ ﻳﻌﻤﺎﻥ ﻛﻞ ﻗﺮﰉ ﺗﻜﻮﻥ ﺑﲔ ﺁﺩﻣﻴﲔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ :‬ﺍﻟﻨﺴﺐ ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﺧﻠﻂ ﺍﳌﺎﺀ ﺑﲔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﲟﻌﺼﻴﺔ ﻛﺎﻥ ﺧﻠﻘﺎ ﻣﻄﻠﻘﺎ ﻭﱂ ﻳﻜﻦ ﻧﺴﺒﺎ ﳏﻘﻘﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﱂ‬
‫ﻳﺪﺧﻞ ﲢﺖ ﻗﻮﻟﻪ‪{:‬ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺃﻣﻬﺎﺗﻜﻢ ﻭﺑﻨﺎﺗﻜﻢ} ﺑﻨﺘﻪ ﻣﻦ ﺍﻟﺰﱏ‪ ،‬ﻷ‪‬ﺎ ﻟﻴﺴﺖ ﺑﺒﻨﺖ ﻟﻪ ﰲ ﺃﺻﺢ ﺍﻟﻘﻮﻟﲔ ﻟﻌﻠﻤﺎﺋﻨﺎ‬
‫ﻭﺃﺻﺢ ﺍﻟﻘﻮﻟﲔ ﰲ ﺍﻟﺪﻳﻦ‪ .‬ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻧﺴﺐ ﺷﺮﻋﺎ ﻓﻼ ﺻﻬﺮ ﺷﺮﻋﺎ ﻓﻼ ﳛﺮﻡ ﺍﻟﺰﻧﺎ ﺑﻨﺖ ﺃﻡ ﻭﻻ ﺃﻡ ﺑﻨﺖ‪."...‬‬
‫‪ -‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،1967 ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺹ‪.59 .‬‬
‫‪ - 2‬ﺍﳊﺪ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﺘﻌﺮﻳﻒ‪.‬‬
‫‪ - 3‬ﻭﻫﻮ ﻣﺎ ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺍ‪‬ﻠﺪﺍﻟﺜﺎﱐ‪ ،‬ﺑﻨﻔﺲ ﺍﳌﻮﺿﻊ‪.‬‬
‫‪ - 4‬ﺍﻧﻈﺮ ﲞﺼﻮﺹ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ‪:‬‬
‫‪ -‬ﺩ‪ .‬ﺃﲪﺪ ﻓﺮﺍﺝ ﺣﺴﲔ‪ ،‬ﺍﻟﻮﻻﻳﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ ،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ‪ ،‬ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ )ﺗﺎﺭﻳﺦ ﻏﲑ‬
‫ﻣﺬﻛﻮﺭ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.(310 .‬‬

‫‪5‬‬
 ‫ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺍﻟﺸﺨﺺ ﺍﻧﻔﺼﻞ ﻋﻦ ﺭﺣﻢ ﺍﻣﺮﺃﺓ ﰲ ﻋﺼﻤﺔ ﻣﻦ ﺯﻭﺍﺝ ﺷﺮﻋﻲ‪"1.‬‬
‫ﻭﻧﻨﺘﻘﺪ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻷﺧﲑ ﺍﻟﺬﻱ ﺭﻛﺰ ﻋﻠﻰ ﺍﻷﻡ ﻭﺃﻏﻔﻞ ﺍﻷﺏ‪ ،‬ﻭﺭﻛﺰ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ‬
‫ﺍﻟﺸﺮﻋﻲ ﻭﺍﳊﺎﻝ ﺃﻥ ﺍﻟﻨﺴﺐ ﻗﺪ ﻳﺜﺒﺖ ﺍﺳﺘﺜﻨﺎﺀ ﰲ ﻏﲑﻩ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺣﺎﻟﺔ ﺍﻟﻮﻁﺀ ﺑﺸﺒﻬﺔ ﻭﺍﻟﺰﻭﺍﺝ‬
‫‪2‬‬
‫ﺍﻟﺒﺎﻃﻞ ﻭﺍﳊﻤﻞ ﺃﺛﻨﺎﺀ ﺍﳋﻄﺒﺔ‪.‬‬
‫ﻭﻋﺮﻑ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﺍﻟﻨﺴﺐ ﰲ ﺍﳌﺎﺩﺓ ‪ 150‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻵﰐ‪:‬‬
‫"ﺍﻟﻨﺴﺐ ﳊﻤﺔ ﺷﺮﻋﻴﺔ ﺑﲔ ﺍﻷﺏ ﻭﻭﻟﺪﻩ ﺗﻨﺘﻘﻞ ﻣﻦ ﺍﻟﺴﻠﻒ ﺇﱃ ﺍﳋﻠﻒ‪".‬‬
‫‪3‬‬
‫ﻓﻨﺤﻦ‪ ،‬ﺣﺴﺐ ﻫﺬﺍ ﺍﳌﻘﺘﻀﻰ‪ ،‬ﺃﻣﺎﻡ ﺭﺑﺎﻁ ﻣﻌﻨﻮﻱ‪ ،‬ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻠﺤﻤﺔ ﺍﻟﱵ ﺗﻮﺟﺪ ﺑﲔ‬
‫ﺍﻷﺏ ﻭﻭﻟﺪﻩ‪ ،‬ﻭﻫﻮ ﺭﺑﺎﻁ ﺃﻗﺮﻩ ﻋﻠﻢ ﺍﳉﻴﻨﺎﺕ ﺍﳊﺪﻳﺚ‪ ،‬ﺑﻞ ﻫﻮ ﺭﺑﺎﻁ ﻳﺴﺘﻤﺮ ﺻﺎﻋﺪﺍ ﻓﻴﺜﺒﺖ ﻟﺪﻯ‬
‫ﺍﻷﺟﺪﺍﺩ‪ ،‬ﺑﻞ ﻭﻳﱰﻝ ﻟﻴﻤﺘﺪ ﻟﺪﻯ ﺍﻷﺣﻔﺎﺩ‪.‬‬
‫ﻭﻗﺪ ﺃﻏﻔﻞ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺍﳌﻐﺮﰊ ﺃﻋﻼﻩ ﻋﻦ ﺫﻛﺮ ﺍﻷﻡ‪ ،‬ﻭﻫﻲ ﺍﻟﺸﺮﻳﻚ ﺍﻷﺳﺎﺳﻲ ﰲ‬
‫ﻧﺴﺐ ﺍﻷﻭﻻﺩ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ" ‪:‬ﻳﻜﻮﻥ ﺍﻟﻨﺴﺐ ﻣﻦ ﻗﺒﻞ ﺍﻷﺏ ﻭﻣﻦ ﻗﺒﻞ ﺍﻷﻡ ‪.‬ﻭﻗﺎﻝ ﺍﻟﻘﺮﺍﰲ ‪:‬‬

‫‪ - 1‬ﺍﻧﻈﺮ‪:‬‬
‫‪ -‬ﺩ‪ .‬ﻋﻠﻲ ﺍﶈﻤﺪﻱ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺠﺎﻟﺔ‪ ،‬ﺍﻟﺪﻭﺣﺔ‪ ،‬ﺳﻨﺔ ‪ ،2001‬ﺹ‪.‬‬
‫‪.12‬‬
‫ﻭﺭﺍﺟﻊ ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺗﻌﺎﺭﻳﻒ ﺃﺧﺮﻯ ﻟﻠﻨﺴﺐ‪:‬‬
‫‪ -‬ﺧﻠﻴﻔﺔ ﻋﻠﻲ ﺍﻟﻜﻌﱯ‪ ،‬ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﻭﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﳉﺎﻣﻌﺔ ﺍﳉﺪﻳﺪﺓ ﻟﻠﻨﺸﺮ‪ ،‬ﺍﻷﺳﻨﻜﺪﺭﻳﺔ‪ ،‬ﺳﻨﺔ‬
‫‪ ،2004‬ﺹ‪ 108 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﻗﺮﺍﺀﺓ ﰲ ﺍﳌﺎﺩﺓ ‪ 16‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪) ،‬ﻛﺘﺎﺏ ﲢﺖ ﺍﻟﻄﺒﻊ(‪ ،‬ﺹ‪ 120 .‬ﻭﻣﺎ ﺑﻌﺪ‪.‬‬
‫‪ - 3‬ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪" :‬ﺍﻟﻮﻻﺀ ﳊﻤﺔ ﻛﻠﺤﻤﺔ ﺍﻟﻨﺴﺐ"‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻛﻠﺤﻤﺔ ﺍﻟﺜﻮﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ‪ :‬ﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﺿﻢ ﺍﻟﻠﺤﻤﺔ ﻭﻓﺘﺤﻬﺎ‪ ..‬ﻭﻗﻴﻞ ﻫﻲ ﰲ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻀﻢ‪ ..‬ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺍﳌﺨﺎﻟﻄﺔ ﰲ ﺍﻟﻮﻻﺀ‪،‬‬
‫ﻭﺃ‪‬ﺎ ﲡﺮﻱ ﳎﺮﻯ ﺍﻟﻨﺴﺐ ﰲ ﺍﳌﲑﺍﺙ‪ ،‬ﻛﻤﺎ ﲣﺎﻟﻂ ﺍﻟﻠﺤﻤﺔ ﺳﺪﻯ ﺍﻟﺜﻮﺏ ﺣﱴ ﻳﺼﲑ ﻛﺎﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﳌﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﳌﺪﺍﺧﻠﺔ‬
‫ﺍﻟﺸﺪﻳﺪﺓ‪.‬‬
‫‪ -‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.3552 .‬‬

‫‪6‬‬
 ‫"ﺍﻟﻨﺴﺐ ﻳﺮﺟﻊ ﺇﱃ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ‪..."1.‬‬
‫ﻭﺃﻛﺪﺕ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺧﲑﺓ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﺎﺩﺓ ‪ 142‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻋﻨﺪﻣﺎ ﻗﺮﺭﺕ‬
‫ﰲ ﺣﺎﻟﺔ ﺍﻟﺒﻨﻮﺓ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫"ﺗﺘﺤﻖ ﺍﻟﺒﻨﻮﺓ ﺑﺘﻨﺴﻞ ﺍﻟﻮﻟﺪ ﻣﻦ ﺃﺑﻮﻳﻪ‪ ،‬ﻭﻫﻲ ﺷﺮﻋﻴﺔ ﻭﻏﲑ ﺷﺮﻋﻴﺔ‪".‬‬
‫ﻓﺎﻟﺒﻨﻮﺓ ﺇﺫﻥ ﻣﻦ ﺍﻷﺑﻮﻳﻦ‪ ،‬ﻻ ﻣﻦ ﺍﻷﺏ ﻭﺣﺪﻩ‪.‬‬
‫ﺛﺎﻧﻴﺎ ‪ -‬ﺍﻟﺴﻨﺪ ﺍﻟﺸﺮﻋﻲ ﻟﻠﻨﺴﺐ‪:‬‬
‫ﺳﻨﺘﻮﻗﻒ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺄﻟﺔ ﻋﻨﺪ ﺍﻟﻜﺘﺎﺏ ﻭﻋﻨﺪ ﺍﻟﺴﻨﺔ‬
‫‪- 1‬ﺍﻟﻨﺴﺐ ﰲ ﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪:‬‬
‫}ﻫﻦ ﻟﺒﺎﺱ ﻟﻜﻢ ﻭﺃﻧﺘﻢ ﻟﺒﺎﺱ ﳍﻦ ‪{.‬ﺍﻵﻳﺔ ‪ 187‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﻭﻣﻌﲎ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥ ﻫﻦ ‪ -‬ﺃﻱ ﺍﻟﺰﻭﺟﺎﺕ ‪ -‬ﺳﺘﺮ ﻟﻜﻢ ‪.‬ﻓﻬﻦ ﲟﺜﺎﺑﺔ ﺍﻟﺜﻮﺏ ﺍﻟﺬﻱ‬
‫ﻳﺴﺘﺮ ﻻﺑﺴﻪ‪ ،‬ﲝﻴﺚ ﻳﻔﻀﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺇﱃ ﺻﺎﺣﺒﻪ ﻭﻳﺴﺘﺘﺮ ﺑﻪ ﻭﻳﺴﻜﻦ ﺇﻟﻴﻪ ‪.‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ‬
‫ﺍﻟﻘﺮﻃﱯ ﺑﻘﻮﻟﻪ ‪:‬ﻭﺃﺻﻞ ﺍﻟﻠﺒﺎﺱ ﺍﻟﺜﻮﺏ ‪...‬ﻳﻘﺎﻝ ﻟﻠﻤﺮﺃﺓ ﻫﻲ ﻟﺒﺎﺳﻚ ﻭﻓﺮﺍﺷﻚ ﻭﺇﺯﺍﺭﻙ ‪.‬ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‬
‫‪2‬‬
‫ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ‪:‬ﻫﻦ ﻓﺮﺍﺵ ﻟﻜﻢ ﻭﺃﻧﺘﻢ ﳊﺎﻑ ﳍﻦ‪.‬‬
‫ﻭﻳﻔﻬﻢ ﻣﻦ ﻛﻞ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﺍﳌﺮﺃﺓ ﺗﻌﺘﱪ ﻟﺒﺎﺱ ﺍﻟﺮﺟﻞ ﻭﻫﻮ ﻟﺒﺎﺳﻬﺎ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻋﻼﻩ ‪.‬ﻭﰲ ﻫﺬﺍ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﺃ‪‬ﺎ ﻓﺮﺍﺵ ﻟﺰﻭﺟﻬﺎ‪ ،‬ﺃﻱ ﺃﻧﻪ ﺻﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ‪،‬‬
‫ﻭﻫﻮ ﺩﻟﻴﻞ ﺿﻤﲏ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ ‪.‬ﻭﻫﻜﺎﺫ‪ ،‬ﻓﻤﺎﺩﺍﻣﺖ ﺍﻟﺰﻭﺟﻴﺔ ﻗﺎﺋﻤﺔ ﺣﻘﻴﻘﺔ ﺃﻭ‬

‫‪ - 1‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺍﻟﺬﺧﲑﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻃﺒﻌﺔ ‪ ،1994‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪.214 .‬‬
‫‪ - 2‬ﺍﻧﻈﺮ ‪‬ﺬﺍ ﺍﳋﺼﻮﺹ‪:‬‬
‫‪ -‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 316 .‬ﻭ‪.317‬‬

‫‪7‬‬
 ‫‪1‬‬
‫ﺣﻜﻤﺎ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻭﻟﺪ ﰲ ﺇﻃﺎﺭﻫﺎ‪ ،‬ﻓﻬﻮ ﺑﻨﺴﺐ ﺇﱃ ﺻﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ‪.‬‬
‫ﻭﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ ﰲ ﺍﻟﺴﻨﺔ ﺃﻭﺿﺢ‪.‬‬
‫‪- 2‬ﺍﻟﻨﺴﺐ ﰲ ﺍﻟﺴﻨﺔ‪:‬‬
‫ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫"ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ‪2‬ﻭﻟﻠﻌﺎﻫﺮ ﺍﳊﺠﺮ‪".‬‬
‫ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫"ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺭﻣﺢ ﺃﺧﱪﻧﺎ ﻟﻴﺚ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‬
‫‪3‬‬
‫ﺃ‪‬ﺎ ﻗﺎﻟﺖ ‪ :‬ﺍﺧﺘﺼﻢ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻭﻋﺒﺪ ﺑﻦ ﺯﻣﻌﺔ ﰲ ﻏﻼﻡ‪ ،‬ﻓﻘﺎﻝ ﺳﻌﺪ ‪:‬ﻋﻬﺪ ﺇﱄ ﺃﻧﻪ ﺍﺑﻨﻪ‪،‬‬

‫‪ - 1‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺩ‪ ،2015 ،‬ﺹ‪ 370 .‬ﻭﻣﺎ‬
‫ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﺍﻟﻔﺮﺍﺵ ﰲ ﺍﻟﻠﻐﺔ ﻣﺎ ﻳﺒﺴﻂ ﻋﺎﺩﺓ ﻟﻠﻨﻮﻡ ﺃﻭ ﻟﻠﺠﻠﻮﺱ ﻋﻠﻴﻪ‪ .‬ﻭﻳﻄﻠﻖ ﻋﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﺍﻟﱵ ﻳﺴﺘﻤﺘﻊ ‪‬ﺎ ﺯﻭﺟﻬﺎ‪،‬‬
‫ﻭﲞﺼﻮﺹ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬
‫{ﻭ‪‬ﻓﹸﺮ‪‬ﺵﹴ ﻣ‪‬ﺮ‪‬ﻓﹸﻮﻋ‪‬ﺔ‪ (34) ‬ﺇﹺﻧ‪ّ‬ﺎ ﺃﹶﻧ‪‬ﺸ‪‬ﺄﹾﻧ‪‬ﺎﻫ‪‬ﻦ‪ ّ‬ﺇﹺﻧ‪‬ﺸ‪‬ﺎﺀً )‪ (35‬ﻓﹶﺠ‪‬ﻌ‪‬ﻠﹾﻨ‪‬ﺎﻫ‪‬ﻦ‪ ّ‬ﺃﹶﺑ‪‬ﻜﹶﺎﺭ‪‬ﺍ )‪ (36‬ﻋ‪‬ﺮ‪‬ﺑ‪‬ﺎ ﺃﹶﺗ‪‬ﺮ‪‬ﺍﺑ‪‬ﺎ )‪ (37‬ﻟ‪‬ﺄﹶﺻ‪‬ﺤ‪‬ﺎﺏﹺ ﺍﻟﹾﻴ‪‬ﻤ‪‬ﲔ}‪ ،‬ﺍﻵﻳﺔ ﻣﻦ‬
‫‪ 34‬ﺇﱃ ‪ 38‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ‪.‬‬
‫ﻓﻘﺪ ﻛﲎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻟﻔﺮﺵ ‪ -‬ﺍﳌﻔﺮﺩ ﻓﺮﺍﺵ ‪ -‬ﻋﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻫﻦ ﺣﻮﺭ ﺍﻟﻌﲔ‪ ،‬ﻭﻗﺪ ﺭﻓﻌﻦ ﺑﺎﳉﻤﺎﻝ ﺍﻟﻔﺎﺗﻦ ﻋﻦ ﻧﺴﺎﺀ‬
‫ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﺍﻧﻈﺮ‪:‬‬
‫‪ -‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪ 3006 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 3‬ﻭﻟﻔﻈﻪ ﻋﻨﺪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﻋﻦ ﻋﺎﺋﺸﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪" :‬ﻛﺎﻥ ﻋﺘﺒﺔ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻋﻬﺪ‬
‫ﺇﱃ ﺃﺧﻴﻪ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺃﻥ ﺍﺑﻦ ﻭﻟﻴﺪﺓ ﺯﻣﻌﺔ ﻣﲏ‪ ،‬ﻓﺎﻗﺒﻀﻪ ﺇﻟﻴﻚ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ﺃﺧﺬﻩ ﺳﻌﺪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﺑﻦ‬
‫ﺃﺧﻲ ﻗﺪ ﻛﺎﻥ ﻋﻬﺪ ﺇﱄ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﻋﺒﺪ ﺑﻦ ﺯﻣﻌﺔ ﻓﻘﺎﻝ‪ :‬ﺃﺧﻲ‪ ،‬ﻭﺍﺑﻦ ﻭﻟﻴﺪﺓ ﺃﰊ ﻭﻟﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ‪ ،‬ﻓﺘﺴﺎﻭﻗﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﺳﻌﺪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺍﺑﻦ ﺃﺧﻲ ﻗﺪ ﻛﺎﻥ ﻋﻬﺪ ﺇﱄ ﻓﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺑﻦ ﺯﻣﻌﺔ‪ :‬ﺃﺧﻲ ﻭﺍﺑﻦ ﻭﻟﻴﺪﺓ‬
‫ﺃﰊ‪ ،‬ﻭﻟﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﻭﻟﻠﻌﺎﻫﺮ ﺍﳊﺠﺮ‪ ،:‬ﰒ ﻗﺎﻝ ﻟﺴﻮﺩﺓ ﺑﻨﺖ ﺯﻣﻌﺔ‪:‬‬
‫"ﺍﺣﺘﺠﱯ ﻣﻨﻪ ﳌﺎ ﺭﺃﻯ ﻣﻦ ﺷﺒﻬﻪ ﺑﻌﺘﺒﺔ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻤﺎ ﺭﺁﻫﺎ ﺣﱴ ﻟﻘﻲ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬

‫‪8‬‬
‫ﺍﻧﻈﺮ ﺷﺒﻬﻪ‪ ،‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﺑﻦ ﺯﻣﻌﺔ ﻫﺬﺍ ﺃﺧﻲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻟﺪ ﻋﻠﻰ ﻓﺮﺍﺵ ﺃﰊ ﻣﻦ ﻭﻟﻴﺪﺗﻪ ‪.‬ﻓﻨﻈﺮ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺷﺒﻬﻪ ﻓﺮﺃﻯ ﺷﺒﻬﺎ ﺑﻴ‪‬ﻨﺎ ﻳﻌﺘﺒﺔ‪ ،‬ﻓﻘﺎﻝ ‪:‬ﻫﻮ ﻟﻚ ﻳﺎ ﻋﺒﺪ‪ ،‬ﺍﻟﻮﻟﺪ‬
‫ﻟﻠﻔﺮﺍﺵ ﻭﻟﻠﻌﺎﻫﺮ ﺍﳊﺠﺮ ﻭﺍﺣﺘﺠﱯ ﻣﻨﻪ ﻳﺎ ﺳﻮﺩﺓ ﺑﻨﺖ ﺯﻣﻌﺔ‪ ،‬ﻗﺎﻟﺖ ﻓﻠﻢ ﻳﺮ ﺳﻮﺩﺓ ﻗﻂ‪.‬‬
‫ﻭﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ‪ ،‬ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺃﻥ‪:‬‬
‫ﺃ ‪ -‬ﺍﻟﻨﺴﺐ ﻳﺜﺒﺖ ﺑﺎﻟﻔﺮﺍﺵ ﻟﺼﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞ‬
‫ﺍﳌﺮﺃﺓ ﻓﺮﺍﺷﺎ ﻟﺰﻭﺟﻬﺎ ﻭﻳﺜﺒﺖ ﺑﻪ ﺍﻟﻨﺴﺐ ﻣﱴ ﲢﻘﻘﺖ ﺷﺮﻭﻃﻪ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﺏ ‪ -‬ﺍﻟﻨﺴﺐ ﻻ ﻳﺜﺒﺖ ﺑﺎﻟﺰﻧﺎ ﻭﺇﳕﺎ ﻟﻠﻌﺎﻫﺮ ﺍﳊﺠﺮ‪ ،‬ﻃﺒﻘﺎ ﳌﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‬
‫ﺃﻋﻼﻩ‪.‬‬
‫ﻭﻧﻜﺘﻔﻲ ﺑﺸﺄﻥ ﻗﺎﻋﺪﺓ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ‪‬ﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﻮﺟﻴﺰﺓ‪.‬‬

‫ﻭﺍﻟﻌﺎﻫﺮ‪ :‬ﺍﻟﺰﺍﱐ‪ ،‬ﻭﺍﳌﻌﺎﻫﺮﺓ ﺍﻟﺰﻧﺎ ﻭﺍﳌﻌﲎ‪ :‬ﺃﻥ ﻟﻪ ﺍﳋﻴﺒﺔ ﻣﻦ ﳊﻮﻕ ﺍﻟﻮﻟﺪ ﺑﻪ ﻭﻣﻦ ﺍﻟﻌﻔﺔ ﻭﺫﻛﺮ ﺍﳊﺠﺮ ﺍﺳﺘﻌﺎﺭﺓ‪ ،‬ﻭﻗﻴﻞ ﻳﺮﺟﻢ ﺑﻪ‬
‫ﺇﻥ ﻛﺎﻥ ﳏﺼﻨﺎ‪ .‬ﻭﻗﻮﻝ ﻭﻟﻴﺪﺓ ﺯﻣﻌﺔ‪ ،‬ﻛﺎﻥ ﻟﻠﺠﺎﻫﻠﻴﺔ ﺇﻣﺎﺀ ﻳﻀﺮﺑﻮﻥ ﻋﻠﻴﻬﻦ ﺿﺮﺍﺋﺐ ﻭﻳﺰﻧﲔ ﻭﻫﻦ ﺍﻟﺒﻐﺎﻳﺎ ﺍﻟﻼﰐ ﻳﻜﺘﺴﱭ ﺑﺎﻟﺰﻧﺎ‪،‬‬
‫ﻭﻛﺎﻧﻮﺍ ﻳﻠﺤﻘﻮﻥ ﺍﻟﻨﺴﺐ ﺑﺎﻟﺰﻧﺎﺓ ﺇﺫﺍ ﺍﺩﻋﻮﺍ ﺍﻟﻮﻟﺪ ﻭﻛﺎﻥ ﻟﺰﻣﻌﺔ ﺑﻦ ﻗﻴﺲ ﺃﻣﺔ ﻫﻠﻚ ﻭﻛﺎﻥ ﻳﻄﺆﻫﺎ ﻭﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻬﺎ ﺿﺮﻳﺒﺔ‪ ،‬ﻓﻈﻬﺮ‬
‫‪‬ﺎ ﲪﻞ ﻛﺎﻥ ﻳﻈﻦ ﺃﻧﻪ ﻣﻦ ﻋﺘﺒﺔ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﺯﱏ ‪‬ﺎ ﻭﻫﻠﻚ ﻋﺘﺒﺔ ﻛﺎﻓﺮﺍ ﻭﱂ ﻳﺴﻠﻢ ﻓﻌﻬﺪ ﺇﱃ ﺳﻌﺪ ﺃﺧﻴﻪ ﺃﻥ‬
‫ﻳﺴﺘﻠﺤﻖ ﺍﳊﻤﻞ ﺍﻟﺬﻱ ﺑﺄﻣﺔ ﺯﻣﻌﺔ‪ ،‬ﻭﻛﺎﻥ ﻟﺰﻣﻌﺔ ﺍﺑﻦ ﻳﻘﺎﻝ ﻟﻪ ﻋﺒﺪ‪ ،‬ﻓﺨﺎﺻﻢ ﺳﻌﺪﺍ ﰲ ﺍﻟﻐﻼﻡ ﺍﻟﺬﻱ ﻭﻟﺪﺗﻪ ﺃﻣﺔ ﺯﻣﻌﺔ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺳﻌﺪ‪ :‬ﻫﻮ ﺍﺑﻦ ﺃﺧﻲ ﻋﺘﺒﺔ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ ﻫﻮ ﺃﺧﻲ ﻭﻟﺪ ﻋﻠﻰ ﻓﺮﺍﺵ ﺃﰊ ﻭﻣﻦ ﺃﻣﺘﻪ ﻋﻠﻰ ﻣﺎ‬
‫ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﻀﻰ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻌﺒﺪ ﻭﺃﺑﻄﻞ ﺣﻜﻢ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻗﺎﻝ ﻟﺴﻮﺩﺓ ﺑﻨﺖ ﺯﻣﻌﺔ‬
‫ﺃﻡ ﺍﳌﺆﻣﻨﲔ "ﺍﺣﺘﺠﱯ ﻣﻨﻪ" ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﺤﺒﺎﺏ ﻭﺍﻟﺘﱰﻳﻪ ﳌﺎ ﺭﺃﻯ ﻣﻦ ﺷﺒﻬﻪ ﺑﻌﺘﺒﺔ ﻭﺃﻧﻪ ﺭﲟﺎ ﻛﺎﻥ ﳐﻠﻮﻗﺎ ﻣﻦ ﻣﺎﺋﻪ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﻭﺇﳚﺎﺏ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﻣﻨﻊ ﻣﻦ ﺇﳊﺎﻗﻪ ﺑﻌﺘﺒﺔ‪..‬‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻟﺘﻤﻬﻴﺪ‪ :‬ﻟﻠﻌﺎﻫﺮ ﺍﳊﺠﺮ‪ ،‬ﻓﻨﻔﻰ ﺃﻥ ﻳﻠﺤﻖ ﰲ ﺍﻹﺳﻼﻡ ﻭﻟﺪ ﺍﻟﺰﻧﺎ ﻭﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺫﻟﻚ ﻧﻘﻼ ﻋﻦ ﻧﺒﻴﻬﺎ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺟﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻞ ﻭﻟﺪ ﻳﻮﻟﺪ ﻋﻠﻰ ﻓﺮﺍﺵ ﺭﺟﻞ ﻻﺣﻘﺎ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺇﱃ ﺃﻥ ﻳﻨﻔﻴﻪ‬
‫ﺑﻠﻌﺎﻥ‪ ،‬ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﻠﻌﺎﻥ‪ .‬ﻭﺃﲨﻌﺖ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﳊﺮﺓ ﻓﺮﺍﺵ ﺑﺎﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻟﻮﻁﺀ ﻭﺇﻣﻜﺎﻥ ﺍﳊﻤﻞ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﳝﻜﻦ ﻣﻌﻪ ﺍﻟﻮﻁﺀ‪ ،‬ﻭﺍﳊﻤﻞ‪ ،‬ﻓﺎﻟﻮﻟﺪ ﻟﺼﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻻ ﻳﻨﺘﻔﻲ ﻋﻨﻪ ﺃﺑﺪﺍ ﺑﺪﻋﻮﻯ ﻏﲑﻩ ﻭﻻ ﺑﻮﺟﻪ ﻣﻦ‬
‫ﺍﻟﻮﺟﻮﻩ ﺇﻻ ﺑﺎﻟﻠﻌﺎﻥ‪."...‬‬
‫‪ -‬ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﻘﻄﺎﻥ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﺍﻹﻗﻨﺎﻉ ﰲ ﻣﺴﺎﺋﻞ ﺍﻹﲨﺎﻉ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﻟﺚ‪) ،‬ﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ ﻭﺷﺮﺡ‬
‫ﺩ‪ .‬ﻓﺎﺭﻭﻕ ﲪﺎﺩﺓ(‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ ﺑﺪﻣﺸﻖ‪ ،‬ﺑﺘﻤﻮﻳﻞ ﻣﻦ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻘﻄﺮ‪ ،2011 ،‬ﺹ‪ 1367 .‬ﻭﻣﺎ‬
‫ﺑﻌﺪﻫﺎ )ﺍﳍﺎﻣﺶ(‪.‬‬

‫‪9‬‬
 ‫ﺛﺎﻟﺜﺎ ‪ -‬ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻟﻠﻨﺴﺐ‪:‬‬
‫ﺳﺒﻖ ﻟﻠﻤﺸﺮﻉ ﺍﳌﻐﺮﰊ ﺃﻥ ﺑﲔ ‪ -‬ﻭﺑﺎﺧﺘﺼﺎﺭ ‪ -‬ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﰲ ﺍﻟﻔﺼﻮﻝ ﻣﻦ ‪ 83‬ﺇﱃ ‪96‬‬
‫ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻠﻐﺎﺓ‪.‬‬
‫‪1‬‬
‫ﻭﰲ ﺇﻃﺎﺭ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺍﻟﺼﺎﺩﺭﺓ ﺑﺎﻟﻘﺎﻧﻮﻥ ﺭﻗﻢ‪ ، 70-03‬ﻧﻈﻢ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﺒﻨﻮﺓ ﰲ ﺍﳌﻮﺍﺩ ﻣﻦ ‪ 142‬ﺇﱃ ‪ 149‬ﻭﻧﻈﻢ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﻭﻭﺳﺎﺋﻞ ﺇﺛﺒﺎﺗﻪ ﻭﻧﻔﻴﻪ ﰲ ﺍﳌﻮﺍﺩ ﻣﻦ ‪150‬‬
‫ﺇﱃ‪162.‬‬
‫ﻓﻤﺎ ﻫﻲ ﺇﺫﻥ ﺃﺳﺒﺎﺏ ﳊﻮﻕ ﺍﻟﻨﺴﺐ؟‬
‫‪- 1‬ﺃﺳﺒﺎﺏ ﳊﻘﻮﻕ ﺍﻟﻨﺴﺐ‪:‬‬
‫ﺍﻧﻄﻠﻖ ﺍﳌﺸﺮﻉ ﻫﻨﺎ ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﲡﻌﻞ ﺍﻟﻮﻟﺪ ﻳﻠﺤﻖ ﺑﺼﺎﺣﺐ ﺍﻟﻔﺮﺍﺵ ‪.‬‬
‫‪2‬‬
‫ﻭﺍﻟﻔﺮﺍﺵ ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﻛﻨﺎﻳﺔ ﻋﻦ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ‪ .‬ﻏﲑ ﺃﻥ ﺍﻟﻨﺴﺐ ﻋﻤﻮﻣﺎ ﻻ ﻳﻠﺤﻖ ﺑﺎﻟﻔﺮﺍﺵ‬
‫ﻭﺣﺪﻩ ﻭﺇﳕﺎ ﻫﻨﺎﻙ ﺃﺳﺒﺎﺑﺎ ﺃﺧﺮﻯ ﺗﻘﻮﻡ ﺑﺪﺍﺕ ﺍﻟﻮﻇﻴﻔﺔ ‪.‬ﻭﻗﺪ ﰎ ﺍﻟﻨﺺ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺎﺩﺓ ‪ 152‬ﻣﻦ‬
‫ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫"ﺃﺳﺒﺎﺏ ﳊﻮﻕ ﺍﻟﻨﺴﺐ‪:‬‬
‫‪1 -‬ﺍﻟﻔﺮﺍﺵ‪.‬‬
‫‪2 -‬ﺍﻹﻗﺮﺍﺭ‪.‬‬
‫‪3 -‬ﺍﻟﺸﺒﻬﺔ‪".‬‬
‫ﻓﻬﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺜﻼﺛﺔ ﻳﻠﺤﻖ ‪‬ﺎ ﺍﻟﻨﺴﺐ ﺍﻟﺸﺮﻋﻲ ‪.‬ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﻟﺰﻭﺍﺝ ﻭﻫﻮ ﻋﻘﺪ ﺑﲔ‬

‫‪ - 1‬ﻇﻬﲑ ﺷﺮﻳﻒ ﺭﻗﻢ ‪ 1.04.22‬ﰲ ‪ 12‬ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ ‪ 3) 1424‬ﻓﱪﺍﻳﺮ ‪ (2004‬ﺑﺘﻨﻔﻴﺬ ﺍﻟﻘﺎﻧﻮﻥ ﺭﻗﻢ ‪ 03-70‬ﲟﺜﺎﺑﺔ‬
‫ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻣﻨﺸﻮﺭ ﺑﺎﳉﺮﻳﺪﺓ ﺍﻟﺮﲰﻴﺔ‪ ،‬ﻋﺪﺩ ‪ 5184‬ﺑﺘﺎﺭﻳﺦ ‪ 5‬ﻓﱪﺍﻳﺮ ‪ ،2004‬ﺹ‪.418 .‬‬
‫‪ - 2‬ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺷﻠﱯ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪.675 .‬‬

‫‪10‬‬
 ‫‪1‬‬
‫ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﺑﺎﻟﻜﻴﻔﻴﺔ ﺍﶈﺪﺩﺓ ﰲ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ‪ .‬ﻭﺍﻹﻗﺮﺍﺭ ﺗﺼﺮﻑ ﺑﺈﺭﺍﺩﺓ ﻣﻨﻔﺮﺩﺓ ﻳﻨﺴﺐ‬
‫ﺑﻮﺍﺳﻄﺘﻪ ﺷﺨﺺ ﺷﺨﺼﺎ ﺁﺧﺮ ﺇﻟﻴﻪ‪ ،‬ﺃﻱ ﻳﻠﺤﻘﻪ ﺑﻪ ﻣﱴ ﺗﻮﻓﺮﺕ ﺍﻟﺸﺮﻭﻁ ﺍﶈﺪﺩﺓ ﺑﺎﳌﺎﺩﺓ ‪ 160‬ﻣﻦ‬
‫‪2‬‬
‫ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ‪.‬ﻭﻳﻌﱪ ﻋﻨﻪ ﺍﻟﻔﻘﻬﺎﺀ ﲟﺼﻄﻠﺢ ﺍﻻﺳﺘﻠﺤﺎﻕ ‪ .‬ﻭﺍﻟﺸﺒﻬﺔ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻮﺍﻗﻌﺔ ﺭﺟﻞ‬
‫‪3‬‬
‫ﻻﻣﺮﺃﺓ ﲝﺴﻦ ﻧﻴﺔ ﻣﻌﺘﻘﺪﺍ ﺃ‪‬ﺎ ﺯﻭﺟﺘﻪ‪ ،‬ﰒ ﻳﺘﻀﺢ ﻟﻪ ﺍﻟﻌﻜﺲ ‪ ،‬ﻓﻤﱴ ﻧﺘﺞ ﻋﻦ ﺗﻠﻚ ﺍﳌﻮﺍﻗﻌﺔ ﲪﻞ‬

‫‪ - 1‬ﺗﻨﺺ ﺍﳌﺎﺩﺓ ‪ 4‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫"ﺍﻟﺰﻭﺍﺝ ﻣﻴﺜﺎﻕ ﺗﺮﺍﺽ ﻭﺗﺮﺍﺑﻂ ﺷﺮﻋﻲ ﺑﲔ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻏﺎﻳﺘﻪ ﺍﻹﺣﺼﺎﻥ ﻭﺍﻟﻌﻔﺎﻑ ﻭﺇﻧﺸﺎﺀ ﺃﺳﺮﺓ ﻣﺴﺘﻘﺮﺓ‪،‬‬
‫ﺑﺮﻋﺎﻳﺔ ﺍﻟﺰﻭﺟﲔ‪ ،‬ﻃﺒﻘﺎﻝ ﻷﺣﻜﺎﻡ ﻫﺬﻩ ﺍﳌﺪﻭﻧﺔ"‪.‬‬
‫ﺭﺍﺟﻊ ﺃﺭﻛﺎﻥ ﻭﺷﺮﻭﻁ ﺍﻟﺰﻭﺍﺝ ﰲ ﺍﳌﻮﺍﺩ ﻣﻦ ‪ 10‬ﺇﱃ ‪ 13‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫‪ - 2‬ﻣﺼﻄﻠﺢ ﺍﻻﺳﺘﻠﺤﺎﻕ ﺟﺎﺀ ﻣﻦ ﺍﻟﻠﺤﺎﻕ ﺍﻟﺬﻱ ﻳﻄﻠﻖ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﲟﻌﲎ ﺍﻻﻧﺘﺴﺎﺏ‪.‬‬
‫ﻭﺍﻟﺴﲔ ﻭﺍﻟﺘﺎﺀ ﰲ ﻟﻔﻆ ﺍﻻﺳﺘﻠﺤﺎﻕ ﻟﻠﺘﺄﻛﻴﺪ‪ ،‬ﻻ ﻏﲑ‪.‬‬
‫ﻭﺃﺻﻞ ﺃﺣﻜﺎﻡ ﺍﻻﺳﺘﻠﺤﺎﻕ ﻣﺎ ﺭﻭﻱ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺍﳌﺘﻌﻠﻖ ﺑﺎﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﻭﻟﻠﻌﺎﻫﺮ ﺍﳊﺠﺮ‪ .‬ﻭﻗﺪ ﺃﺷﺮﻧﺎ ﺇﱃ ﺃﺻﻞ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﻓﻘﻬﺎﺀ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺴﺘﻌﻤﻠﻮﻥ ﻣﺼﻄﻠﺢ ﺍﻹﻗﺮﺍﺭ ﰲ ﳎﺎﻝ ﺍﳌﺎﻝ )ﺍﻹﻗﺮﺍﺭ ﻳﺪﻳﻦ ﻣﺜﻼ ﻭﻫﻮ ﺍﻟﻨﻬﺞ‬
‫ﺍﻟﺬﻱ ﺍﺗﺒﻌﻪ ﻭﺍﺿﻌﻮ ﻗﺎﻧﻮﻥ ﺍﻻﻟﺘﺰﺍﻣﺎﺕ ﻭﺍﻟﻌﻘﻮﺩ( ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺴﺘﻌﻤﻠﻮﻥ ﻣﺼﻄﻠﺢ ﺍﻻﺳﺘﻠﺤﺎﻕ ﰲ ﳎﺎﻝ ﺍﻟﻨﺴﺐ‪.‬‬
‫ﺭﺍﺟﻊ ‪‬ﺬﺍ ﺍﳋﺼﻮﺹ‪ ،‬ﻣﺜﻼ‪:‬‬
‫‪ -‬ﺷﺮﺡ ﺍﳋﺮﺷﻲ ﺍﳌﺎﻟﻜﻲ ﻋﻠﻰ ﳐﺘﺼﺮ ﺳﻴﺪﻱ ﺧﻠﻴﻞ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻟﺒﻨﺎﻥ‪،1997 ،‬‬
‫ﺹ‪ 428 .‬ﻭﻣﺎ ﻳﻠﻴﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻗﺮﺍﺭ‪ ،‬ﻭﺹ‪ 455 .‬ﻭﻣﺎ ﻳﻠﻴﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻼﺳﺘﻠﺤﺎﻕ‪.‬‬
‫‪ - 3‬ﻳﻘﺎﻝ ﰲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﺃﺷﺒﻪ ﺍﻟﺸﻲﺀ ﻣﺎﺛﻠﻪ‪.‬‬
‫ﻭﺗﺸﺎﺑﻪ ﺍﻟﺸﺨﺼﺎﻥ ﻭﺍﺷﺘﺒﻬﺎ‪ ،‬ﺃﺷﺒﻪ ﻛﻞ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﻭﺷﺒﻪ ﻋﻠﻴﻪ‪ ،‬ﺧﻠﻂ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﺣﱴ ﺍﺷﺘﺒﻪ ﺑﻐﲑﻩ‪.‬‬
‫ﻭﺷﺒ‪‬ﻪ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺃﺷﻜﻞ‪.‬‬
‫ﻭﺍﺷﺘﺒﻪ ﺍﻷﻣﺮ ﺇﺫﺍ ﺍﺧﺘﻠﻂ‪.‬‬
‫‪ -‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ‪ 1971 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪:‬‬
‫ﺍﻟﺸﺒﻬﺔ ﺣﺴﺐ ﺑﻌﺾ ﺍﻟﻔﻘﻪ ﻫﻲ ﻛﻞ ﻣﺎ ﱂ ﻳﺘﻴﻘﻦ ﻫﻞ ﻫﻮ ﺣﻼﻝ ﺃﻡ ﺣﺮﺍﻡ‪.‬‬

‫‪11‬‬
 ‫ﻧﺴﺐ ﻟﻠﻤﺘﺼﻞ‪.‬‬
‫ﻭﺃﺳﺒﺎﺏ ﳊﻮﻕ ﺍﻟﻨﺴﺐ ﺍﳌﻀﻤﻨﺔ ﺑﺎﳌﺎﺩﺓ ‪ 152‬ﺃﻋﻼﻩ ﻻ ﳝﻜﻦ ﻓﺼﻠﻬﺎ ﻋﻦ ﺃﺳﺒﺎﺏ ﺛﺒﻮﺗﻪ‪ ،‬ﳑﺎ‬
‫ﳚﻌﻠﻨﺎ ﻧﻘﺮﺭ ﺃﻥ ﺃﺳﺒﺎﺏ ﳊﻮﻕ ﺍﻟﻨﺴﺐ ﺇﳕﺎ ﻭﺭﺩﺕ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻭﻟﻴﺲ ﺍﳊﺼﺮ‪.‬‬
‫‪ -2‬ﺃﺳﺒﺎﺏ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ‪:‬‬
‫ﻓﺒﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﺳﺒﺎﺏ ﳊﻮﻕ ﺍﻟﻨﺴﺐ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﺿﻤﻦ ﺍﳌﺎﺩﺓ ‪ 152‬ﻣﻦ ﻣﺪﻭﻧﺔ‬
‫ﺍﻷﺳﺮﺓ‪ ،‬ﻓﻘﺪ ﻗﺮﺭﺕ ﺍﳌﺎﺩﺓ ‪ 158‬ﻣﻦ ﻧﻔﺲ ﺍﳌﺪﻭﻧﺔ ﺃﻧﻪ‪:‬‬
‫"ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ ﻭﺑﺈﻗﺮﺍﺭ ﺍﻷﺏ ﺃﻭ ﺷﻬﺎﺩﺓ ﻋﺪﻟﲔ ﺃﻭ ﺑﺒﻴﻨﺔ ﺍﻟﺴﻤﺎﻉ ﻭﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ‬
‫ﺍﻷﺧﺮﻯ ﺍﳌﻘﺮﺭﺓ ﺷﺮﻋﺎ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﳋﱪﺓ ﺍﻟﻘﻀﺎﺋﻴﺔ‪".‬‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺎﻟﻨﺴﺐ ﺍﻟﺸﺮﻋﻲ ﻳﺜﺒﺖ ﰲ ﺇﻃﺎﺭ ﺍﳌﺎﺩﺓ ‪ 158‬ﺃﻋﻼﻩ‪:‬‬
‫ﺃ ‪ -‬ﺑﺎﻟﻔﺮﺍﺵ‪.‬‬
‫ﺍﻟﻔﺮﺍﺵ ﺃﺛﺮ ﻟﻌﻘﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺿﻊ ﺍﻟﻄﺒﻴﻌﻲ ﻟﺜﺒﻮﺕ ﺍﻟﻨﺴﺐ‪ ،‬ﺇﳕﺎ ﻳﺘﻄﻠﺐ ﺍﻷﻣﺮ ﺗﻮﻓﺮ‬
‫ﺍﻟﺸﺮﻭﻁ ﺍﶈﺪﺩﺓ ﺑﺎﳌﺎﺩﺓ ‪ 154‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﻣﺎ ﺳﻨﻮﺿﺤﻪ ﻻﺣﻘﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫ﺏ ‪ -‬ﺑﺈﻗﺮﺍﺭ ﺍﻷﺏ ﻣﱴ ﺗﻮﻓﺮﺕ ﰲ ﻫﺬﺍ ﺍﻹﻗﺮﺍﺭ ﻛﻞ ﺍﻟﺸﺮﻭﻁ ﺍﶈﺪﺩﺓ ﺑﺎﳌﺎﺩﺓ ‪ 160‬ﻣﻦ‬

‫ﻭﻳﺘﺤﻘﻖ ﺍﻻﺗﺼﺎﻝ ﺑﺸﺒﻬﺔ ﰲ ﺻﻮﺭﺓ ﻏﲑ ﻣﺸﺮﻭﻋﺔ ﻟﻼﺗﺼﺎﻝ ﺍﳉﻨﺴﻲ ﺗﻠﺘﺒﺲ ﺑﺼﻮﺭﺗﻪ ﺍﳌﺸﺮﻭﻋﺔ‪ .‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﺎﻻﺗﺼﺎﻝ‬
‫ﺑﺸﺒﻬﺔ ﺃﻭ ﺍﳌﺒﲏ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻻ ﻳﻜﻮﻥ ﺯﻧﺎ ﻭﻻ ﻣﻠﺤﻘﺎ ﺑﺎﻟﺰﻧﺎ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺑﻨﺎﺀ ﻋﻠﻰ ﻧﻜﺎﺡ ﺻﺤﻴﺢ ﺃﻭ ﻧﻜﺎﺡ ﻓﺎﺳﺪ‬
‫ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺩﺧﻠﺘﻪ ﺍﻟﺸﺒﻬﺔ‪.‬‬
‫ﻭﻣﻦ ﺻﻮﺭ ﺍﻻﺗﺼﺎﻝ ﺑﺸﺒﻬﺔ ﺃﻥ ﳚﺎﻣﻊ ﺭﺟﻞ ﺍﻣﺮﺃﺓ ﰲ ﺍﻟﻈﻼﻡ ﻣﻌﺘﻘﺪﺍ ﺃﻧﻪ ﺇﳕﺎ ﳚﺎﻣﻊ ﺯﻭﺟﺘﻪ‪ ،‬ﻓﻴﺘﺒﲔ ﻟﻪ ﺍﻟﻌﻜﺲ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﺻﻮﺭ ﺍﻟﻮﻁﺀ ﺑﺸﺒﻬﺔ ﻛﺬﻟﻚ ﺃﻥ ﲜﺎﻣﻊ ﺭﺟﻞ ﺍﻣﺮﺃﺓ ﱂ ﻳﻜﻦ ﻗﺪ ﺭﺁﻫﺎ ﻓﺘﺰﻑ ﻟﻪ ﺃﺧﺘﻬﺎ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻳﺘﻀﺢ ﻟﻪ‬
‫ﺃﻧﻪ ﻛﺎﻥ ﺿﺤﻴﺔ ﻏﺶ‪.‬‬
‫ﻓﺈﺫﺍ ﲪﻠﺖ ﺍﳌﺮﺃﺓ ﰲ ﺍﳌﺜﺎﻟﲔ ﻣﻌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﳊﻤﻞ ﻻﺣﻘﺎ ﺑﺎﳌﺘﺼﻞ ﺑﺸﺒﻬﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺮﺭﻩ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﰲ ﺍﳌﺎﺩﺓ ‪ 155‬ﻣﻦ‬
‫ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪:‬‬
‫"ﺇﺫﺍ ﻧﺘﺞ ﻋﻦ ﺍﻻﺗﺼﺎﻝ ﺑﺸﺒﻬﺔ ﲪﻞ ﻭﻭﻟﺪﺕ ﺍﳌﺮﺃﺓ ﺑﲔ ﺃﻗﻞ ﻣﻦ ﻣﺪﺓ ﺍﳊﻤﻞ ﻭﺃﻛﺜﺮ ﻫﺎ ﺛﺒﺖ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﻣﻦ ﺍﳌﺘﺼﻞ‪."...‬‬
‫ﺍﻧﻈﺮ ﺣﻮﻝ ﺍﳌﻮﺿﻮﻉ‪:‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 374 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪12‬‬
‫ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ‪.‬ﻭﻟﻴﺲ ﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻭﺟﻮﺩ ﻓﺮﺍﺵ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺇﻻ ﻣﺎ ﻛﻨﺎ ﰲ ﺣﺎﺟﺔ ﳍﺬﺍ‬
‫‪2‬‬ ‫‪1‬‬
‫ﺍﻹﻗﺮﺍﺭ ‪ .‬ﻭﻳﺒﻄﻞ ﺍﻹﻗﺮﺍﺭ ﺇﺫﺍ ﺍﺩﻋﻰ ﺍﳌﻘﺮ ﺃﻥ ﺍﳊﻤﻞ ﺃﻭ ﺍﻟﻮﻟﺪ ﻧﺘﺞ ﻋﻦ ﺯﻧﺎ ‪ ،‬ﻷﻥ ﺍﳊﺪ ﻭﺍﻟﻨﺴﺐ ﻻ‬
‫ﳚﺘﻤﻌﺎﻥ‪ ،‬ﻛﻘﺎﻋﺪﺓ ﻋﺎﻣﺔ‪.‬‬
‫ﺝ ‪ -‬ﺑﺸﻬﺎﺩﺓ ﻋﺪﻟﲔ‪:‬‬
‫ﻭﳚﺐ ﺃﻥ ﺗﺘﻀﻤﻦ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻥ ﻓﻼﻧﺎ ﺍﺑﻦ ﻓﻼﻥ ﻭﻟﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻣﻦ ﺯﻭﺟﺘﻪ ﻓﻼﻧﺔ‪ ،‬ﻣﻊ‬
‫ﺫﻛﺮ ﺃﺭﻛﺎﻥ ﺍﻟﺰﻭﺍﺝ ﻭﺷﺮﻭﻃﻪ‪ ،3‬ﻣﺎ ﱂ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﻹﻗﺮﺍﺭ‪ ،‬ﺣﻴﺚ ﻳﺘﻢ ﻏﺾ ﺍﻟﻄﺮﻑ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫‪4‬‬
‫ﻭﻗﺪ ﻳﻨﻮﺏ ﻋﻦ ﺍﻟﻌﺪﻟﲔ ﻟﻔﻴﻒ ﻳﺸﻬﺪ ﺑﻨﻔﺲ ﺍﻟﺸﻬﺎﺩﺓ ‪.‬ﻭﺍﻟﻠﻔﻴﻒ ﺷﻬﺎﺩﺓ ﺍﺛﲏ ﻋﺸﺮ ﺭﺟﻼ‪،‬‬

‫‪ - 1‬ﻓﻬﻜﺬﺍ‪ ،‬ﻭﻣﻦ ﺑﺎﺏ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺎﳌﺸﺮﻉ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺇﺛﺒﺎﺕ ﺍﻟﻔﺮﺍﺵ ﺃﻥ ﻳﻌﺘﻤﺪ‬
‫ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ ﻭﺣﺪﻩ ﲢﻘﻴﻘﺎ ﻟﻠﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺗﻘﻀﻲ ﺑﺄﻥ ﺍﳌﺸﺮﻉ ﻣﺘﺸﻮﻑ ﻟﻠﺤﻮﻕ ﺍﻷﻧﺴﺎﺏ‪.‬‬
‫‪ - 2‬ﺳﻨﺮﺟﻊ ﳍﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫‪ - 3‬ﻭﻫﺬﺍ ﻣﺎ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﺍﻟﺬﻱ ﲢﻮﻝ ﺣﺎﻟﻴﺎ ﺇﱃ ﳏﻜﻤﺔ ﺍﻟﻨﻘﺾ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﻣﺜﻼ ﰲ ﻗﺮﺍﺭ ﳍﺬﻩ ﺍﻷﺧﲑﺓ‪:‬‬
‫"‪ ...‬ﺇﻥ ﳏﻜﻤﺔ ﺍﳌﻮﺿﻮﻉ ﺃﻗﺎﻣﺖ ﻗﻀﺎﺀﻫﺎ ﻋﻠﻰ ﻣﺎ ﺍﻃﻤﺄﻧﺖ ﺇﻟﻴﻪ ﻣﻦ ﺃﺩﻟﺔ ﻣﻨﺘﺠﺔ ﰲ ﺍﻟﺪﻋﻮﻯ ﻭﻣﻨﻬﺎ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺃﺟﺮﺗﻪ‬
‫ﺍﶈﻜﻤﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﰲ ﺍﻟﻘﻀﻴﺔ ﻭﻋﻠﻠﺖ ﺣﻜﻤﻬﺎ ﺑﺄﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ ﻗﺎﺋﻤﺔ ﺑﲔ ﺍﻟﻄﺮﻓﲔ ﺑﺈﻗﺮﺍﺭﳘﺎ‪ ،‬ﺣﺴﺐ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺑﻴﻨﺔ‬
‫ﺍﻟﺰﻭﺟﻴﺔ ﻋﺪﺩ ‪ 235‬ﺍﳌﻘﺎﻣﺔ ﺑﻄﻠﺐ ﻣﻨﻬﺎ ﻭﺍﻟﱵ ﻳﻔﻴﺪ ﺷﻬﻮﺩﻫﺎ ﺑﺄﻥ ﺍﻟﻄﺮﻓﲔ ﻣﺮﺗﺒﻄﺎﻥ ﺑﻌﻼﻗﺔ ﺯﻭﺟﻴﺔ ﻣﻨﺬ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﺳﻠﻔﺖ‬
‫ﻋﻦ ﺗﺎﺭﳜﻬﺎ ﺑﻮﱄ ﻣﻌﺮﻭﻑ ﻫﻮ ﺻﻬﺮﻫﺎ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻣﻠﺠﻢ ﻭﻋﻠﻰ ﺻﺪﺍﻕ ﻣﺴﻤﻰ ﻗﺪﺭﻩ ‪ 200‬ﺩﺭﻫﻢ ﻗﺒﻀﺘﻪ ﺍﻟﺰﻭﺟﺔ ﻭﺑﺎﺳﺘﻤﺮﺍﺭ‬
‫ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺑﺪﻭﻥ ﺍﻧﻔﺼﺎﻡ ﺇﱃ ﺍﻵﻥ‪ ،‬ﳑﺎ ﳜﻠﺺ ﻣﻨﻪ ﺃﻥ ﺭﻛﻦ ﺍﻟﺮﺿﺎ ﺑﺎﻟﺰﻭﺟﻴﺔ ﺛﺎﺑﺖ ﺑﺈﺭﺍﺩﺓ ﺍﻟﻄﺮﻓﲔ ﻭﺷﻬﺎﺩﺓ ﺍﻟﻠﻔﻴﻒ ﺍﻟﺬﻳﻦ‬
‫ﺑﻨﻮﺍ ﻣﺴﺘﻨﺪ ﻋﻠﻤﻬﻢ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻄﺔ ﻭﺍ‪‬ﺎﻭﺭﺓ‪ ،‬ﳑﺎ ﻳﻌﲏ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺃﻥ ﺍﻟﻨﻜﺎﺡ ﻗﺪ ﺍﺷﺘﻬﺮ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻓﺸﺎ ﺧﱪﻩ‪ ،‬ﳑﺎ‬
‫ﻳﻜﻔﻲ ﻟﺜﺒﻮﺗﻪ‪ ،‬ﻭﺇﻥ ﱂ ﳛﺼﻞ ﺍﻹﺷﻬﺎﺩ ﻣﻦ ﻋﺪﻟﲔ ﻭﻗﺖ ﺍﻧﻌﻘﺎﺩﻩ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﺑﺮﻛﻦ ﰲ ﺍﻟﻌﻘﺪ ﻭﻻ ﺑﺸﺮﻁ ﻓﻴﻪ ﻭﺇﳕﺎ ﻫﻮ ﻣﻨﺪﻭﺏ‬
‫ﻛﻤﺎ ﺗﻘﺮﺭ ﻟﺪﻯ ﺷﺮﺍﺡ ﺍﺑﻦ ﻋﺎﺻﻢ‪."...‬‬
‫‪ -‬ﺍﻟﻘﺮﺍﺭ ﻋﺪﺩ ‪ 505‬ﺍﳌﺆﺭﺥ ﰲ ‪ 9‬ﻧﻮﻧﱪ ‪ ،2005‬ﰲ ﺍﳌﻠﻒ ﺍﻟﺸﺮﻋﻲ ﻋﺪﺩ ‪) 2004/1/2/19‬ﻗﺮﺍﺭ ﻏﲑ ﻣﻨﺸﻮﺭ(‪.‬‬
‫‪ - 4‬ﺳﻮﺍﺀ ﺗﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻭ ﺑﺒﻴﻨﺔ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻓﻘﺪ ﺟﺮﻯ ﺍﻟﻌﻤﻞ ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﰲ ﺍﻹﺛﺒﺎﺕ‬
‫ﺑﺎﻟﻠﻔﻴﻒ‪.‬‬
‫ﻭﺻﻮﺭﺓ ﺍﻟﻠﻔﻴﻒ‪ ،‬ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻤﺮ ﺍﳉﻴﺪﻱ ﺭﲪﻪ ﺍﷲ‪" :‬ﺃﻥ ﻳﺄﰐ ﺍﳌﺸﻬﻮﺩ ﻟﻪ ﺑﺎﺛﲏ ﻋﺸﺮ ﺭﺟﻼ ﻋﻠﻰ ﺣﺴﺐ‬
‫ﺷﻬﺎﺩ‪‬ﻢ ﻭﻳﻀﻊ ﺃﲰﺎﺀﻫﻢ ﻋﻘﺐ ﺗﺎﺭﳜﻪ‪ ،‬ﰒ ﻳﻜﺘﺐ ﺭﲰﺎ ﺁﺧﺮ ﺃﺳﻔﻞ ﺍﻟﺮﺳﻢ ﻧﻔﺴﻪ‪ ،‬ﰒ ﻳﻀﻊ ﻋﺪﻻﻥ ﺇﻣﻀﺎﺀﳘﺎ ﰲ ﺃﺳﻔﻞ ﺍﻟﺮﺳﻢ‬
‫ﺍﻟﺜﺎﱐ"‪.‬‬
‫ﻭﺣﻴﺚ ﻗﺒﻞ ﺍﳌﺘﺄﺧﺮﻭﻥ ﺷﻬﺎﺩﺓ ﺍﻟﻠﻔﻴﻒ ‪ -‬ﻭﻗﺪ ﺗﻜﻮﻥ ﲰﺎﻋﻴﺔ ‪ -‬ﻓﻘﺪ ﻗﻴﺪﻭﻫﺎ ﺑﺸﺮﻭﻁ ﻋﺪﺓ ﻣﻦ ﺃﺑﺮﺯﻫﺎ‪:‬‬
‫ﺃ ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻬﻮﺩ ﳑﻦ ﺗﺘﻮﺳﻢ ﻓﻴﻬﻢ ﺍﳌﺮﻭﺀﺓ‪.‬‬

‫‪13‬‬
 ‫ﻛﻤﺎ ﰎ ﲢﺪﻳﺪﻫﺎ ﰲ ﻓﻘﻪ ﺍﻟﻌﻤﻠﻴﺎﺕ‪.‬‬
‫ﺩ ‪ -‬ﺷﻬﺎﺩﺓ ﺍﻟﺴﻤﺎﻉ‪:‬‬
‫ﻳﻘﺼﺪ ﺑﺸﻬﺎﺩﺓ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺇﺧﺒﺎﺭ ﺍﻟﺸﺎﻫﺪ ﺃﻣﺎﻡ ﺍﻟﻘﻀﺎﺀ ﺑﺄﻧﻪ ﻗﺪ ﲰﻊ‬
‫‪1‬‬
‫ﲰﺎﻋﻴﺎ ﻓﺎﺷﻴﺎ ﺃﻥ ﻓﻼﻧﺎ ﺍﺑﻦ ﻟﻔﻼﻥ ﺃﻭ ﺃﻥ ﻓﻼﻧﺎ ﺃﺏ ﻟﻔﻼﻥ‪.‬‬
‫‪2‬‬
‫ﻭﺗﺸﺘﺮﻙ ﺷﻬﺎﺩﺓ ﺍﻟﺴﻤﺎﻉ ﻣﻊ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﺃﻱ ﺷﻬﺎﺩﺓ ﺍﻟﻌﺪﻟﲔ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻭﻣﻦ‬
‫ﺫﻟﻚ ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﳋﺼﻮﺹ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ‪.‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪ ،‬ﺟﺎﺀ ﰲ ﲢﻔﺔ ﺍﺑﻦ ﻋﺎﺻﻢ ﺍﻟﻌﺮﻧﺎﻃﻲ‪:‬‬

‫ﺏ ‪ -‬ﻛﻮ‪‬ﻢ ﺃﻣﺜﻞ ﻣﻦ ﻳﻮﺟﺪ ﻭﻻ ﺃﻗﻞ ﻣﻦ ﻛﻮﻥ ﺍﻟﺸﺎﻫﺪ ﻇﺎﻫﺮ ﺍﳉﺮﺣﺔ‪.‬‬

‫ﺝ ‪ -‬ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻠﻔﻴﻒ‪ ،‬ﺇﻻ ﻟﻀﺮﻭﺭﺓ ﰲ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻻ ﻳﻮﺟﺪ ﻓﻴﻪ ﺷﻬﻮﺩ ﻋﺪﻭﻝ‪.‬‬
‫ﺩ ‪ -‬ﻋﺪﻡ ﻭﺟﻮﺩ ﻗﺮﺍﺑﺔ ﻣﻊ ﺍﳌﺸﻬﻮﺩ ﻟﻪ‪.‬‬
‫ﻫـ ‪ -‬ﻋﺪﻡ ﻭﺟﻮﺩ ﻋﺪﺍﻭﺓ ﻣﻊ ﺍﳌﺸﻬﻮﺩ ﻟﻪ ﺃﻭ ﺍﳌﺸﻬﻮﺩ ﺿﺪﻩ‪.‬‬
‫‪ -‬ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﺪﻱ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪.501 .‬‬
‫ﻭﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻠﻔﻴﻒ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻋﻤﻮﻣﺎ‪ ،‬ﻷ‪‬ﺎ ﳑﺎ ﺟﺮﻯ ﺑﻪ ﺍﻟﻌﻤﻞ‪.‬‬
‫‪ - 1‬ﺟﺎﺀ ﰲ ﺗﺒﺼﺮﺓ ﺍﳊﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﻗﻀﻴﺔ ﻭﻣﻨﺎﻫﺞ ﺍﻷﺣﻜﺎﻡ ﻻﺑﻦ ﻓﺮﺣﻮﻥ‪:‬‬
‫"‪ ...‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳍﻨﺪﻱ ﻭﺃﻣﺎ ﺷﻬﺎﺩﺓ ﺍﻟﺴﻤﺎﻉ ﻋﻠﻰ ﺍﻟﻨﺴﺐ ﻓﺼﻮﺭﺓ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻴﻬﺎ ﺃ‪‬ﻢ ﻳﺸﻬﺪﻭﻥ ﺃ‪‬ﻢ ﱂ ﻳﺰﺍﻟﻮﺍ ﻳﺴﻤﻌﻮﻥ ﻋﻠﻰ‬
‫ﻗﺪﱘ ﺍﻷﻳﺎﻡ ﻭﻣﺮﻭﺭ ﺍﻟﺸﻬﻮﺭ ﻭﺍﻷﻋﻮﺍﻡ ﲰﺎﻋﺎ ﻓﺎﺷﻴﺎ ﻣﻨﺘﺸﺮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﻭﻏﲑﻫﻢ ﺃﻥ ﻓﻼﻧﺎ ﺍﺑﻦ ﻓﻼﻥ ﻗﺮﻳﺸﻲ ﻣﻦ ﻓﺨﺬ ﻛﺬﺍ‬
‫ﻭﻳﻌﺮﻓﻮﻧﻪ ﻭﺃﺑﺎﻩ ﻗﺪ ﺣﺎﺯ ﻫﺬﺍ ﺍﻟﻨﺴﺐ ﻭﺑﻴﻨﺎﻩ ﰲ ﺷﻬﺎﺩ‪‬ﻤﺎ ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﺣﺪﺍ ﻳﻄﻌﻦ ﻓﻴﻪ ﻋﻠﻴﻪ ﺇﱃ ﺗﺎﺭﻳﺦ ﺇﻳﻘﺎﻉ ﻫﺬﻩ‬
‫ﺍﻟﺸﻬﺎﺩﺓ‪."...‬‬
‫‪ -‬ﺹ‪ 380 .‬ﻣﻦ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪.‬‬
‫‪ - 2‬ﳝﻴﺰ ﺍﻟﻔﻘﻴﻪ ﺃﲪﺪ ﺍﻟﺴﻨﻬﻮﺭﻱ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﺸﻬﺎﺩﺗﲔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻵﰐ‪:‬‬
‫"ﻭﺍﻟﺸﺎﻫﺪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺷﻬﺎﺩﺗﻪ ﺃﺻﻠﻴﺔ ﺃﻭ ﲰﺎﻋﻴﺔ‪ ،‬ﻳﺸﻬﺪ ﻋﻦ ﻭﺍﻗﻌﺔ ﻣﻌﻴﻨﺔ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻭﻟﻜﻨﻪ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻷﺻﻠﻴﺔ ﻳﺸﻬﺪ ﺃﻧﻪ‬
‫ﺭﺃﻯ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺑﻌﻴﻨﻪ ﺇﻥ ﻛﺎﻧﺖ ﳑﺎ ﻳﺮﻯ ﺃﻭ ﲰﻌﻬﺎ ﺑﺄﺫﻧﻪ ﺇﻥ ﻛﺎﻧﺖ ﳑﺎ ﻳﺴﻤﻊ‪ ،‬ﺃﻣﺎ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺴﻤﺎﻋﻴﺔ ﻓﻬﻮ ﻳﺸﻬﺪ ﺃﻧﻪ‬
‫ﲰﻊ ﺍﻟﻮﺍﻗﻌﺔ ﻳﺮﻭﺟﻬﺎ ﻟﻪ ﺷﺎﻫﺪ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﺬﻱ ﺭﺁﻫﺎ ﺃﻭ ﲰﻌﻬﺎ ﺑﺄﺫﻧﻪ‪."...‬‬
‫‪ -‬ﺍﻟﻮﺳﻴﻂ ﰲ ﺷﺮﺡ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺪﱐ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،1964 ،‬ﺹ‪.313 .‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﻣﺎ ﺃﻭﺭﺩﻩ ﺍﳌﺮﺣﻮﻡ ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﺴﻨﻬﻮﺭﻱ ﻭﺷﻬﺎﺩﺓ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻛﻤﺎ ﺣﺪﺩﻫﺎ ﻓﻘﻬﺎﺀ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺃﻥ‬
‫ﺍﳌﻨﻘﻮﻝ ﻋﻨﻪ ﺍﳋﱪ ﺃﻭ ﺍﻟﻮﺍﻗﻌﺔ ﻳﻜﻮﻥ ﻏﲑ ﻣﻌﲔ ﻣﻊ ﻓﺸﻮ ﺍﳋﱪ ﺃﻭ ﺍﻟﻮﺍﻗﻌﺔ‪.‬‬
‫ﺭﺍﺟﻊ ﺗﻌﺮﻳﻒ ﺍﺑﻦ ﻋﺮﻓﺔ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﻧﻔﺲ ﺍﳌﻮﺿﻊ‪.‬‬
‫ﺭﺍﺟﻊ ﻣﻴﺎﺭﺓ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪.85 .‬‬

‫‪14‬‬
 ‫‪1‬‬
‫ﻭﺃﻋﻤﻠﺖ ﺷﻬﺎﺩﺓ ﺍﻟﺴﻤﺎﻉ ﰲ ﺍﳊﻤﻞ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﺮﺿﺎﻉ‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺷﻬﺎﺩﺓ ﺍﻟﺴﻤﺎﻉ ﻭﺣﺪﻫﺎ ﻛﺎﻓﻴﺔ ﻟﺜﺒﻮﺕ ﺍﻟﻨﺴﺐ‪ ،‬ﻓﻘﺪ ﺍﺷﺘﺮﻁ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ‬
‫ﻟﺼﺤﺘﻬﺎ ﻭﺑﺎﻟﺘﺎﱄ ﺗﺮﺗﻴﺐ ﺁﺛﺎﺭﻫﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﲬﺴﺔ ﺷﺮﻭﻁ ﺃﺳﺎﺳﻴﺔ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ‬
‫ﻳﻠﻲ‪:‬‬
‫‪-‬ﺍﻻﺳﺘﻔﺎﺿﺔ‪.‬‬
‫‪-‬ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺮﻳﺒﺔ‪.‬‬
‫‪-‬ﺃﺩﺍﺀ ﺍﻟﻴﻤﲔ ﺗﺰﻛﻴﺔ ﳍﺎ‪.‬‬
‫‪-‬ﻃﻮﻝ ﺍﻟﺰﻣﻦ‪.‬‬
‫‪2‬‬
‫‪-‬ﺃﻻ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﻨﻘﻞ ﺷﻬﺎﺩﺓ‪.‬‬
‫‪- 3‬ﺷﺮﻭﻁ ﳊﻮﻕ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ‪:‬‬
‫ﺃﺷﺮﻧﺎ ﺇﱃ ﺃﻥ ﺍﻟﻨﺴﺐ ﻳﺜﺒﺖ ﺑﺎﻟﻔﺮﺍﺵ ﺃﺳﺎﺳﺎ‪ ،‬ﺩﻭﻥ ﺍﻟﺘﻮﻗﻒ ﻋﻠﻰ ﺇﻗﺮﺍﺭ ﺃﻭ ﺑﻴﻨﺔ ﻣﻦ ﺻﺎﺣﺐ‬
‫ﺍﻟﻔﺮﺍﺵ ﺃﻭ ﻣﻦ ﻭﻟﺪﻩ ‪.‬ﺫﻟﻚ ﺃﻥ ﺍﻟﺰﻭﺍﺝ ﺍﻟﺼﺤﻴﺢ ﻳﺒﻴﺢ ﺍﻻﺗﺼﺎﻝ ﺍﳉﻨﺴﻲ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻭﳚﻌﻞ‬
‫ﺍﻟﺰﻭﺟﺔ ﳐﺘﺼﺔ ﺑﺰﻭﺟﻬﺎ‪ ،‬ﻳﺴﺘﻤﺘﻊ ‪‬ﺎ ﻭﺣﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﺃﺑﺪﺍ ﻟﻐﲑﻩ ﺃﻥ ﻳﺸﺎﺭﻛﻪ ﰲ ﺫﻟﻚ ﺍﻻﺳﺘﻤﺘﺎﻉ‪،‬‬

‫‪ - 1‬ﺍﻧﻈﺮ ﲞﺼﻮﺹ ﺷﺮﺡ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪:‬‬

‫‪ -‬ﺍﻟﺘﺴﻮﱄ‪ ،‬ﺍﻟﺒﻬﺠﺔ ﰲ ﺷﺮﺡ ﺍﻟﺘﺤﻔﺔ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺹ‪ 132 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﻣﻴﺎﺭﺓ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﺷﺮﺡ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﻣﻴﺎﺭﺓ ﺍﻟﻔﺎﺳﻲ ﻋﻠﻰ ﲢﻔﺔ ﺍﳊﻜﺎﻡ ﻟﻠﻘﺎﺿﻲ ﺍﺑﻦ ﻋﺎﺻﻢ ﺍﻟﻐﺮﻧﺎﻃﻲ‪ ،‬ﺝ‪ ،1 .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﺹ‪ 87 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﺍﻧﻈﺮ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‪:‬‬
‫‪ -‬ﻣﻴﺎﺭﺓ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﺷﺮﺡ ﳏﻤﺪ ﺍﺑﻦ ﺃﲪﺪ ﻣﻴﺎﺭﺓ ﺍﻟﻔﺎﺳﻲ ﻋﻠﻰ ﲢﻔﺔ ﺍﳊﻜﺎﻡ ﻟﻠﻘﺎﺿﻲ ﺍﺑﻦ ﻋﺎﺻﻢ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﻐﺮﻧﺎﻃﻲ‪ ،‬ﻡ‪.‬ﺱ‪،.‬‬
‫ﺹ‪ 87 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺍﻟﺘﺴﻮﱄ‪ ،‬ﺍﻟﺒﻬﺠﺔ ﺷﺮﺡ ﺍﻟﺘﺤﻔﺔ ﻋﻠﻰ ﺍﻷﺭﺟﻮﺯﺓ ﺍﳌﺴﻤﺎﺓ ﺑﺘﺤﻔﺔ ﺍﳊﻜﺎﻡ ﻟﻠﻘﺎﺿﻲ ﺍﺑﻦ ﻋﺎﺻﻢ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﻡ‪.‬ﺱ‪ 134 ،.‬ﻭﻣﺎ‬
‫ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺍﳋﺮﺷﻲ‪ ،‬ﺣﺎﺷﻴﺔ ﺍﳋﺮﺷﻲ ﻋﻠﻰ ﳐﺘﺼﺮ ﺳﻴﺪﻱ ﺧﻠﻴﻞ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‪ ،‬ﺹ‪ 69 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪15‬‬
‫ﺑﻞ ﻭﻻ ﺍﻻﺧﺘﻼﺀ ‪‬ﺎ ﺧﻠﻮﺓ ﳏﺮﻣﺔ ‪.‬ﻓﺈﺫﺍ ﺟﺎﺀﺕ ﲝﻤﻞ ﺃﻭ ﻭﻟﺪ‪ ،‬ﻓﻬﻮ ﻳﻘﻴﻨﺎ ﻣﻦ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺍﺣﺘﻤﺎﻝ ﺃﻧﻪ‬
‫ﻣﻦ ﻏﲑﻩ ﺍﺣﺘﻤﺎﻝ ﻣﺮﻓﻮﺽ‪ ،‬ﺇﺫ ﺍﻷﺻﻞ ﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺼﻼﺡ ﺣﱴ ﻳﺜﺒﺖ ﺍﻟﻌﻜﺲ ﺑﺎﻟﻄﺮﻑ‬
‫‪1‬‬
‫ﺍﶈﺪﺩﺓ ﺷﺮﻋﺎ‪.‬‬
‫ﻭﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺷﺮﻭﻁ ﺣﺪﺩ‪‬ﺎ ﺍﳌﺎﺩﺓ ‪ 154‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ‬
‫ﺍﻟﻮﺟﻪ ﺍﻵﰐ‪:‬‬
‫"ﻳﺜﺒﺖ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﺑﻔﺮﺍﺵ ﺍﻟﺰﻭﺟﻴﺔ‪:‬‬
‫‪- 1‬ﺇﺫﺍ ﻭﻟﺪ ﻟﺴﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻘﺪ ﻭﺃﻣﻜﻦ ﺍﻻﺗﺼﺎﻝ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﺻﺤﻴﺤﺎ ﺃﻡ‬
‫ﻓﺎﺳﺪﺍ‪.‬‬
‫‪- 2‬ﺇﺫﺍ ﻭﻟﺪ ﺧﻼﻝ ﺳﻨﺔ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺮﺍﻕ‪".‬‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺜﺒﻮﺕ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺷﺮﻭﻁ ﺛﻼﺛﺔ‪:‬‬
‫ﺃ ‪ -‬ﺃﻥ ﻳﺄﰐ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﺍﻧﺼﺮﺍﻡ ﺃﻗﻞ ﻣﺪﺓ ﺍﳊﻤﻞ ﻭﻫﻲ ﺳﺘﺔ ﺃﺷﻬﺮ ﲢﺴﺐ ﻣﻦ ﺗﺎﺭﻳﺦ ﺇﺑﺮﺍﻡ‬
‫ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻻ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻻﺗﺼﺎﻝ‪ ،2‬ﻭﻫﻲ ﻣﺪﺓ ﻗﺪ ﻳﱰﻝ ‪‬ﺎ ﺍﻟﻔﻘﻪ ﺃﺣﻴﺎﻧﺎ ﺇﱃ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪.‬‬

‫‪ - 1‬ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺷﻠﱯ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻷﺳﺮﺓ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻄﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،1977 ،‬ﺹ‪ 684 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺯﻝ ﻟﻠﻌﻠﻤﻲ‪:‬‬
‫"ﻭﺳﺌﻞ ﺃﻳﻀﺎ ﻋﻤﻦ ﺗﺰﻭﺝ ﺑﺎﻣﺮﺃﺓ ﻭﺃﺗﺖ ﺑﻮﻟﺪ ﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﺑﻴﻮﻡ ﺃﻭ ﺑﻴﻮﻣﲔ ﻫﻞ ﻳﻠﺤﻖ ﺑﻪ ﺃﻡ ﻻ‪ :‬ﻓﺄﺟﺎﺏ‪ :‬ﻣﻦ ﺃﺗﺖ‬
‫ﺑﻮﻟﺪ ﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﺑﻴﻮﻡ ﺃﻭ ﺑﻴﻮﻣﲔ ﺃﻭ ﺛﻼﺛﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻮﻟﺪ ﻭﰲ ﺍﳋﻤﺴﺔ ﺍﻷﻳﺎﻡ ﻗﻮﻻﻥ‪."...‬‬
‫ﺟﺎﺀ ﰲ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻜﱪﻯ ﻟﻠﻤﻬﺪﻱ ﺍﻟﻮﺯﺍﱐ‪:‬‬
‫"ﻭﺳﺌﻞ ‪ -‬ﺍﻟﻌﺒﺎﺳﻲ ‪ -‬ﺃﻳﻀﺎ ﻋﻦ ﺍﻣﺮﺃﺓ ﻣﺘﺰﻭﺟﺔ ﻭﻣﻀﻰ ﻋﻠﻴﻬﺎ ﲬﺴﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﻭﻥ ﻳﻮﻣﺎ ﻓﻮﻟﺪﺕ‪ .‬ﻭﺍﺩﻋﻰ ﺍﻟﺰﻭﺝ ﺃﻧﻪ ﺍﺑﻦ‬
‫ﺯﱏ‪ ،‬ﻫﻞ ﳛﺘﺎﺝ ﺇﱃ ﻟﻌﺎﻥ؟‬
‫ﻓﺄﺟﺎﺏ‪ :‬ﻭﺑﻌﺪ ﻓﺎﻟﻮﻟﺪ ﻳﻨﺘﻔﻲ ﻋﻦ ﺍﻟﺰﻭﺝ ﺑﻼ ﻟﻌﺎﻥ ﺇﺫﺍ ﻭﻟﺪﺕ ﻟﻠﻤﺪﺓ ﺍﳌﺬﻛﻮﺭﺓ ﻟﻘﻴﺎﻡ ﺍﳌﺎﻧﻊ ﺍﻟﺸﺮﻋﻲ ﻋﻠﻰ ﻧﻔﻴﻪ‪ ،‬ﻷﻥ ﺃﻗﻞ ﺃﻣﺪ‬
‫ﺍﳊﻤﻞ ﺳﺘﺔ ﺃﺷﻬﺮ ﺃﻭ ﺃﻧﻘﺺ ﻣﻨﻬﺎ ﲞﻤﺴﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻫﻞ ﻛﺬﻟﻚ ﺇﻥ ﻧﻘﺼﺖ ﺳﺘﺔ ﺃﻳﺎﻡ ﺃﻡ ﻻ؟ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪،‬‬
‫ﺧﻼﻑ‪."...‬‬
‫‪ -‬ﺍﳌﻬﺪﻱ ﺍﻟﻮﺯﺍﱐ‪ ،‬ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻜﱪﻯ ﻓﻴﻤﺎ ﻷﻫﻞ ﻓﺎﺱ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺒﺪﻭ ﻭﺍﻟﻘﺮﻯ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻣﻄﺒﻌﺔ ﻓﻀﺎﻟﺔ ﺑﺎﶈﻤﺪﻳﺔ‪،‬‬
‫ﺹ‪.309 .‬‬

‫‪16‬‬
 ‫ﺏ ‪ -‬ﺃﻥ ﻳﺄﰐ ﺍﻟﻮﻟﺪ ﺑﻌﺪ ﺍﻧﺼﺮﺍﻡ ﺳﻨﺔ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺮﺍﻕ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﺑﺄﻱ ﺳﺒﺐ ﻣﻦ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﻔﺮﻗﺔ ﻛﺎﻟﻄﻼﻕ ﺃﻭ ﺍﻟﺘﻄﻠﻴﻖ ﺃﻭ ﺍﻟﻮﻓﺎﺓ ﺣﻘﻴﻘﺔ ﺃﻭ ﺣﻜﻤﺎ‪ ،‬ﺃﻱ ﺣﻜﻢ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﻮﻓﺎﺓ ﻋﻠﻰ‬
‫ﺇﺛﺮ ﺍﻟﻔﻘﺪ‪ ،‬ﺇﻋﻤﺎﻻ ﻟﻠﻤﻮﺍﺩ ‪ 74‬ﻭ ‪75‬ﻭ ‪76‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫‪1‬‬
‫ﺝ ‪ -‬ﺇﻣﻜﺎﻧﻴﺔ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻭﺍﳌﺴﺄﻟﺔ ﺗﻨﺪﺭﺝ ﰲ ﺇﻃﺎﺭ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﶈﺎﻛﻢ‬
‫ﺍﳌﻮﺿﻮﻉ ‪2.‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻻﺗﺼﺎﻝ ﺍﳉﻨﺴﻲ‪ ،‬ﳑﺎ ﻻ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﻏﲑ ﺍﻟﺰﻭﺟﲔ ﻋﺎﺩﺓ‪.‬‬
‫ﻓﻔﻲ ﻏﻴﺎﺏ ﺃﺣﺪ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻻ ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺜﺒﺖ ﺑﺎﻹﻗﺮﺍﺭ‪،‬‬
‫ﺇﻋﻤﺎﻻ ﻟﻠﻤﺎﺩﺓ ‪ 160‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﺛﺎﻟﺜﺎ ‪ -‬ﻧﻔﻲ ﺍﻟﻨﺴﺐ‪:‬‬
‫‪3‬‬
‫ﻳﻘﺎﻝ ﻧﻔﻰ ﻭﻟﺪﻩ‪ ،‬ﺃﻱ ﺟﺤﺪﻩ ﻭﺗﱪﺃ ﻣﻦ ﻧﺴﺒﻪ ﺇﻟﻴﻪ‪.‬‬

‫ﻭﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ‪ ،‬ﻓﺈﻥ ﺇﻋﻤﺎﻝ ﺍﻹﺛﺒﺎﺕ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﺍﻟﱵ ﲢﻘﻖ ﺍﻟﻴﻘﲔ ﻛﻔﻴﻞ ﲝﻞ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﺇﻥ ﺣﺪﺙ‬
‫ﻭﺍﻗﻌﻴﺎ‪.‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪.467 .‬‬
‫‪ - 1‬ﻭﺣﻮﻝ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺍﻧﻈﺮ‪:‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 370 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺷﻠﱯ‪ ،‬ﻡ‪.‬ﺱ‪ .‬ﺹ‪.685 .‬‬
‫‪ - 2‬ﻷﺧﺬ ﻓﻜﺮﺓ ﻋﻦ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺄﻟﺔ‪ ،‬ﺍﻧﻈﺮ‪:‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺭﻗﺎﺑﺔ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻋﻠﻰ ﳏﺎﻛﻢ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﳌﻮﺍﺩ ﺍﳌﺪﻧﻴﺔ‪ ،‬ﳏﺎﻭﻟﺔ ﻟﻠﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻣﻄﺒﻌﺔ‬
‫ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،2001 ،‬ﺹ‪ 352 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺃﲪﺪ ﳏﻤﻮﺩ ﺳﻌﺪ‪ ،‬ﻣﻔﻬﻮﻡ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﻟﻠﻘﺎﺿﻲ ﺍﳌﺪﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،1988 ،‬ﺹ‪.9 .‬‬
‫‪ -‬ﻧﺒﻴﻞ ﺇﲰﺎﻋﻴﻞ ﻋﻤﺮ‪ ،‬ﺳﻠﻄﺔ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ‪ ،‬ﰲ ﺍﳌﻮﺍﺩ ﺍﳌﺪﻧﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ‪ ،‬ﻣﻨﺸﺄﺓ ﺍﳌﻌﺎﺭﻑ ﺑﺎﻷﺳﻜﻨﺪﺭﻳﺔ‪ ،1984 ،‬ﺹ‪.‬‬
‫‪.97‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺭﻗﺎﺑﺔ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‪ ،‬ﻋﻠﻰ ﳏﺎﻛﻢ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﳌﻮﺍﺩ ﺍﳌﺪﻧﻴﺔ‪) ،‬ﺃﻃﺮﻭﺣﺔ(‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪﺍﺭ‬
‫ﺍﻟﺒﻴﻀﺎﺀ‪ ،2001 ،‬ﺹ‪ 351 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 3‬ﺍﻧﻈﺮ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻠﻐﻮﻳﺔ‪:‬‬
‫‪ -‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻡ‪.‬ﺱ‪ .‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪ 3992 .‬ﻭ‪.3993‬‬

‫‪17‬‬
‫ﲞﻼﻑ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﺍﻟﺬﻱ ﺗﺘﻌﺪﺩ ﻭﺳﺎﺋﻠﻪ‪ ،‬ﻓﺈﻥ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﻻ ﻳﺘﻢ ﻗﺎﻧﻮﻧﺎ‪ ،‬ﺇﻻ ﺑﺎﻟﻜﻴﻔﻴﺔ‬
‫ﺍﶈﺪﺩﺓ ﲟﻘﺘﻀﻴﺎﺕ ﺍﳌﺎﺩﺓ ‪ 153‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻭﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﻳﺜﺒﺖ ﺍﻟﻔﺮﺍﺵ ﲟﺎ ﺗﺜﺒﺖ ﺑﻪ ﺍﻟﺰﻭﺟﻴﺔ‪.‬‬
‫ﻳﻌﺘﱪ ﺍﻟﻔﺮﺍﺵ ﺑﺸﺮﻭﻃﻪ ﺣﺠﺔ ﻗﺎﻃﻌﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ‪ ،‬ﻻ ﳝﻜﻦ ﺍﻟﻄﻌﻦ ﻓﻴﻪ‪ ،‬ﺇﻻ ﻣﻦ‬
‫ﺍﻟﺰﻭﺝ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﺃﻭ ﺑﻮﺍﺳﻄﺔ ﺧﱪﺓ ﺗﻔﻴﺪ ﺍﻟﻘﻄﻊ‪ ،‬ﺑﺸﺮﻃﲔ‪:‬‬
‫‪-‬ﺇﺩﻻﺀ ﺍﻟﺰﻭﺝ ﺍﳌﻌﲏ ﺑﺪﻻﺋﻞ ﻗﻮﻳﺔ ﻋﻠﻰ ﺍﺩﻋﺎﺋﻪ‪.‬‬
‫‪-‬ﺻﺪﻭﺭ ﺃﻣﺮ ﻗﻀﺎﺋﻲ ‪‬ﺬﻩ ﺍﳋﱪﺓ‪".‬‬
‫ﺇﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﺍﳌﻘﺘﻀﻰ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺴﺐ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻄﻠﺐ ﻧﻔﻴﻪ ﺇﻻ ﻣﻦ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ‪،‬‬
‫ﺍﻟﺬﻱ ﻟﻪ ﺃﻥ ﻳﻌﺘﻤﺪ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻠﻌﺎﻥ ﺃﻭ ﺍﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ‪ ،‬ﻻ ﻏﲑ ﺑﻌﺪ ﺇﺩﻻﺋﻪ ﺑﺪﻻﺋﻞ ﻗﻮﻳﺔ ﻋﻠﻰ‬
‫‪1‬‬
‫ﺍﺩﻋﺎﺋﻪ ﺗﻘﺒﻞ ‪‬ﺎ ﺍﶈﻜﻤﺔ ﺍﳌﺨﺘﺼﺔ ﰲ ﺇﻃﺎﺭ ﺳﻠﻄﺘﻬﺎ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ‪.‬‬
‫ﻭﻣﻊ ﲢﻘﻖ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻓﻼ ﻳﺘﻘﺮﺭ ﻧﻔﻲ ﺍﻟﻨﺴﺐ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺻﺪﻭﺭ ﺣﻜﻢ ﻗﻀﺎﺋﻲ‬
‫ﺑﺬﻟﻚ‪ ،‬ﺗﻄﺒﻴﻘﺎ ﻟﻠﻤﺎﺩﺓ ‪ 153‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺃﻋﻼﻩ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﻧﺺ ﻋﻠﻴﻪ ﺍﳌﺸﺮﻉ ﻛﺬﻟﻚ‬
‫‪2‬‬
‫ﰲ ﺍﳌﺎﺩﺓ‪ ، 151‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﳌﺎﺩﺓ ‪ 159‬ﻣﻦ ﻧﻔﺲ ﺍﳌﺪﻭﻧﺔ‪.‬‬
‫ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺘﻮﺳﻊ ﰲ ﺣﺎﻻﺕ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﺍﻟﺘﻀﻴﻴﻖ ﰲ ﺣﺎﻻﺕ ﻧﻔﻴﻪ‬
‫ﺑﺎﺳﺘﻘﺮﺍﺀ ﺃﺳﺒﺎﺏ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﺃﺳﺒﺎﺏ ﻧﻔﻴﻪ‪ ،‬ﻛﻤﺎ ﺣﺪﺩ‪‬ﺎ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺑﺎﻻﻋﺘﻤﺎﺩ‬
‫ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ‪ ،‬ﻳﺘﻀﺢ ﺟﻴﺪﺍ ﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ‪ -‬ﻭﻋﻠﻰ ﻏﺮﺍﺭ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ‪ -‬ﻗﺪ‬

‫‪ - 1‬ﻷﺧﺬ ﻓﻜﺮﺓ ﻋﻦ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻘﻮﻳﺔ ﻭﺟﺎﻧﺐ ﻣﻦ ﻣﻮﺍﻗﻒ ﺍﻟﻘﻀﺎﺀ ﻣﻨﻬﺎ‪:‬‬

‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 477 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﺒﻨﻮﺓ ﻭﺍﻟﻨﺴﺐ ﰲ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻣﻊ ﻗﺮﺍﺀﺓ ﰲ ﺍﳌﺴﺘﺠﺪﺍﺕ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪﺍﺭ‬
‫ﺍﻟﺒﻴﻀﺎﺀ‪ ،2007 ،‬ﺹ‪ 207 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﻭﺍﻟﺘﻨﺼﻴﺺ ﻣﻦ ﺧﻼﻝ ﺛﻼﺛﺔ ﻧﺼﻮﺹ ﻋﻠﻰ ﺫﺍﺕ ﺍﻟﻘﺎﻋﺪﺓ ﻳﺒﲔ ﻣﺪﻯ ﺃﳘﻴﺘﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺸﺮﻉ ﰲ ﺍ‪‬ﺎﻝ ﺍﻟﺬﻱ ﻧﺒﺤﺚ‬
‫ﻓﻴﻪ‪.‬‬

‫‪18‬‬
 ‫ﺗﻮﺳﻊ ﻛﺜﲑﺍ ﰲ ﺍﻷﻭﱃ ﻭﺿﻴﻖ ﻛﺜﲑﺍ ﰲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،1‬ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻵﰐ ﺑﻴﺎﻧﻪ‪:‬‬
‫ﺃﻭﻻ ‪ -‬ﺍﻟﺘﻮﺳﻊ ﰲ ﺣﺎﻻﺕ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ‪:‬‬
‫ﺇﻥ ﺍﻟﺘﻮﺳﻊ ﺍﳌﻼﺣﻆ ﰲ ﺣﺎﻻﺕ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻣﻦ ﻃﺮﻑ ﺍﳌﺸﺮﻉ‪ ،‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﺸﺮﻉ‪ ،‬ﻣﺴﺄﻟﺔ ﺟﺪ ﺑﺪﻳﻬﻴﺔ ﺗﺮﺗﺒﻂ ﺑﻘﺎﻋﺪﺓ ﺗﺘﺮﺩﺩ ﻛﺜﲑﺍ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻔﺎﺩﻫﺎ ﺃﻥ ﺍﻟﺸﺮﻉ‬
‫‪2‬‬
‫ﻣﺘﺸﻮﻑ ﻟﻠﺤﻮﻕ ﺍﻷﻧﺴﺎﺏ ‪ .‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﻟﺸﺮﻉ ﻳﻬﻤﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻤﻞ ﺃﻭ ﺍﻟﻮﻟﺪ ﺫﺍ ﻧﺴﺐ‬
‫ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ‪.‬ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻧﺴﺒﺘﻪ ﺇﱃ ﺃﺏ ﻣﻌﲔ‪ ،‬ﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺪﻭﻡ ﺍﻟﻨﺴﺐ‪،‬‬
‫ﻓﻬﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻷﺧﲑﺓ ﻳﻨﻔﺮ ﻣﻨﻬﺎ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻓﻤﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﺍﻟﻨﺴﺐ ﻳﺜﺒﺖ ﺑﻌﺪﺓ ﻭﺳﺎﺋﻞ‪ ،‬ﰲ ﻣﻘﺪﻣﺘﻬﺎ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ‪ ،‬ﰒ‬
‫‪3‬‬
‫ﻳﺜﺒﺖ ﺍﺳﺘﺜﻨﺎﺀ ﺑﺎﻟﺰﻭﺍﺝ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﺧﺘﻞ ﻓﻴﻪ ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﺻﺤﺘﻪ ‪ ،‬ﻭﺑﺎﻟﺰﻭﺍﺝ ﺍﻟﺒﺎﻃﻞ‬

‫‪ - 1‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،2015 ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.‬‬
‫‪ 425‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﺍﻧﻈﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪:‬‬
‫"ﺍﻟﺸﺎﺭﻉ ﻣﺘﺸﻮﻑ ﺇﱃ ﺍﺗﺼﺎﻝ ﺍﻷﻧﺴﺎﺏ‪."...‬‬
‫‪ -‬ﺍﻟﻄﺮﻕ ﺍﳊﻜﻤﻴﺔ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻃﺒﻌﺔ ‪ ،199‬ﺹ‪.281 .‬‬
‫‪ - 3‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 475 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺑﻨﻔﺲ ﺍﳌﻮﺿﻊ‪.‬‬
‫‪ -‬ﺗﻨﺺ ﺍﳌﺎﺩﺓ ‪ 59‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﻳﻜﻮﻥ ﺍﻟﺰﻭﺍﺝ ﻓﺎﺳﺪﺍ‪ ،‬ﺇﺫﺍ ﺍﺧﺘﻞ ﻓﻴﻪ ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﺻﺤﺘﻪ‪ ،‬ﻃﺒﻘﺎ ﻟﻠﻤﺎﺩﺗﲔ ‪ 60‬ﻭ‪ 61‬ﺑﻌﺪﻩ‪."...‬‬
‫ﻭﺣﺴﺐ ﺍﳌﺎﺩﺓ ‪ 61‬ﻣﻦ ﻧﻔﺲ ﺍﳌﺪﻭﻧﺔ‪:‬‬
‫"ﻳﻔﺴﺦ ﺍﻟﺰﻭﺍﺝ ﺍﻟﻔﺎﺳﺪ ﻟﻌﻘﺪﻩ ﻗﺒﻞ ﺍﻟﺒﻨﺎﺀ ﻭﺑﻌﺪﻩ ﻭﺫﻟﻚ ﰲ ﺍﳊﺎﻻﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺍﺝ ﰲ ﺍﳌﺮﺽ ﺍﳌﺨﻮﻑ ﻷﺣﺪ ﺍﻟﺰﻭﺟﲔ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺸﻔﻰ ﺍﳌﺮﻳﺾ ﺑﻌﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫‪ -‬ﺇﺫﺍ ﻗﺼﺪ ﺍﻟﺰﻭﺝ ﺑﺎﻟﺰﻭﺍﺝ ﲢﻠﻴﻞ ﺍﳌﺒﺘﻮﺗﺔ ﳌﻦ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎ‪.‬‬
‫‪ -‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺍﺝ ﺑﺪﻭﻥ ﻭﱄ ﰲ ﺣﺎﻟﺔ ﻭﺟﻮﺑﻪ"‪.‬‬
‫ﻭﻳﺴﺘﻨﺘﺞ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﰲ ﺍﻟﺰﻭﺍﺝ ﺍﻟﻔﺎﺳﺪ ﻟﻌﻘﺪﻩ ﺿﻤﻨﻴﺎ ﻣﻦ ﺍﳌﺎﺩﺓ ‪ 64‬ﺍﻟﱵ ﺗﻘﻀﻲ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺰﻭﺍﺝ ﻳﺮﺗﺐ ﺁﺛﺎﺭ ﺍﻟﺰﻭﺍﺝ‬
‫ﺍﻟﺼﺤﻴﺢ‪.‬‬

‫‪19‬‬
 ‫‪1‬‬
‫ﻭﻫﻮ ﻣﺎ ﺍﺧﺘﻞ ﻓﻴﻪ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻧﻪ‪.‬‬
‫ﻭﺃﺭﻛﺎﻥ ﺍﻟﺰﻭﺍﺝ ﻭﺷﺮﻭﻃﻪ ﳏﺪﺩﺓ ﺣﺎﻟﻴﺎ ﺑﺎﳌﻮﺍﺩ ﻣﻦ ‪ 10‬ﺇﱃ ‪ 13‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻭﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﰲ ﺣﺎﻟﺔ ﺍﻟﻮﻁﺀ ﺑﺸﺒﻬﺔ‪ ،‬ﻭﻗﺪ ﺃﳊﻖ ﺑﻪ ﺍﳌﺸﺮﻉ ﺍﳊﻤﻞ ﺍﻟﻨﺎﺗﺞ ﻋﻦ ﺍﺗﺼﺎﻝ‬
‫‪3‬‬ ‫‪2‬‬
‫ﺟﻨﺴﻲ ﰎ ﺃﺛﻨﺎﺀ ﺍﳋﻄﺒﺔ ﻣﻊ ﺃﻥ ﺍﳋﻄﺒﺔ ﺗﻮﺍﻋﺪ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﻟﻴﺴﺖ ﺑﺰﻭﺍﺝ ‪ ،‬ﺃﻱ ﺃ‪‬ﺎ‬

‫‪ - 1‬ﺗﻨﺺ ﺍﳌﺎﺩﺓ ‪ 57‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫"ﻳﻜﻮﻥ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻃﻼ‪:‬‬
‫‪ - 1‬ﺇﺫﺍ ﺍﺧﺘﻞ ﻓﻴﻪ ﺃﺣﺪ ﺍﻷﺭﻛﺎﻥ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺎﺩﺓ ‪ 10‬ﺃﻋﻼﻩ‪.‬‬
‫‪ - 2‬ﺇﺫﺍ ﻭﺟﺪ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﺃﺣﺪ ﻣﻮﺍﻧﻊ ﺍﻟﺰﻭﺍﺝ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﻮﺍﺩ ﻣﻦ ‪ 35‬ﺇﱃ ‪ 39‬ﺃﻋﻼﻩ‪.‬‬
‫‪ - 3‬ﺇﺫﺍ ﺍﻧﻌﺪﻡ ﺍﻟﺘﻄﺎﺑﻖ ﺑﲔ ﺍﻹﳚﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ"‪.‬‬
‫ﻭﲞﺼﻮﺹ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﰲ ﺍﻟﺰﻭﺍﺝ ﺍﻟﺒﺎﻃﻞ ﻓﻘﺪ ﻧﺼﺖ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳌﺎﺩﺓ ‪ 58‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺰﻭﺍﺝ ‪ -‬ﺍﻟﺒﺎﻃﻞ ‪ -‬ﺑﻌﺪ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺼﺪﺍﻕ ﻭﺍﻻﺳﺘﱪﺍﺀ‪ ،‬ﻛﻤﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻋﻨﺪ ﺣﺴﻦ ﺍﻟﻨﻴﺔ ﳊﻮﻕ ﺍﻟﻨﺴﺐ‬
‫ﻭﺣﺮﻣﺔ ﺍﳌﺼﺎﻫﺮﺓ"‪.‬‬
‫‪ - 2‬ﻓﺤﺴﺐ ﺍﳌﺎﺩﺓ ‪ 5‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪:‬‬
‫"ﺍﳋﻄﺒﺔ ﺗﻮﺍﻋﺪ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ"‪.‬‬
‫ﻭﺣﺴﺐ ﺍﻟﻔﺼﻞ ‪ 2‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻠﻐﺎﺓ‪:‬‬
‫‪" - 3‬ﺍﳋﻄﺒﺔ ﻭﻋﺪ ﺑﺎﻟﺰﻭﺍﺝ ﻭﻟﻴﺴﺖ ﺑﺰﻭﺍﺝ"‪.‬‬
‫ﻭﺣﺴﺐ ﺍﳌﺎﺩﺓ ‪ 156‬ﻣﻦ ﺫﺍﺕ ﺍﳌﺪﻭﻧﺔ‪:‬‬
‫"ﺇﺫﺍ ﲤﺖ ﺍﳋﻄﻮﺑﺔ‪ ،‬ﻭﺣﺼﻞ ﺍﻹﳚﺎﺏ ﻭﺍﻟﻘﺒﻮﻝ ﻭﺣﺎﻟﺖ ﻇﺮﻭﻑ ﻗﺎﻫﺮﺓ‪ ،‬ﺩﻭﻥ ﺗﻮﺛﻴﻖ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﻭﻇﻬﺮ ﲪﻞ ﺑﺎﳌﺨﻄﻮﺑﺔ‪،‬‬
‫ﻳﻨﺴﺐ ﻟﻠﺨﺎﻃﺐ ﻟﻠﺸﺒﻬﺔ ﺇﺫﺍ ﺗﻮﺍﻓﺮﺕ ﺍﻟﺸﺮﻭﻁ ﺍﻵﺗﻴﺔ‪."...‬‬
‫ﺍﻧﻈﺮ ﺣﻮﻝ ﺍﳌﻮﺿﻮﻉ ﻣﻊ ﺍﻧﺘﻘﺎﺩ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﺎﺩﺓ ﺃﻋﻼﻩ‪:‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 376 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﻗﺮﺍﺀﺓ ﰲ ﺍﳌﺎﺩﺓ ‪ 16‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،2017 ،‬ﺹ‪ 130 .‬ﻭﻣﺎ‬
‫ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺫ‪ .‬ﺭﺷﻴﺪ ﺣﺒﺎﰊ‪ ،‬ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻟﻠﺸﺒﻬﺔ‪ ،‬ﻗﺮﺍﺀﺓ ﰲ ﺍﳌﺎﺩﺓ ‪ 156‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﲝﺚ ﻣﻄﻮﻝ ﻣﻨﺸﻮﺭ ﺑﻜﺘﺎﺏ ﺇﺩﺭﻳﺲ ﺑﻦ‬
‫ﺍﶈﺠﻮﺏ‪.‬‬
‫‪ -‬ﺫ‪ .‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻠﻤﺜﻮﱐ‪ ،‬ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﺑﺸﺒﻬﺔ ﺧﻼﻝ ﻣﺮﺣﻠﺔ ﺍﳋﻄﻮﺑﺔ‪ ،‬ﲝﺚ ﻣﻨﺸﻮﺭ ﲟﺠﻠﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺍﻟﻌﺪﺩ ‪،52‬‬
‫ﺹ‪ 116 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪20‬‬
 ‫ﻻ ﺗﺮﺗﺐ ﻣﻄﻠﻘﺎ ﻣﺎ ﻳﺮﺗﺒﻪ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺇﺫ ﻫﻮ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺍﳌﻌﺎﺷﺮﺓ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﳌﻌﺎﺷﺮﺓ ﻏﲑ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫‪1‬‬
‫ﻭﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﺑﺸﺎﻫﺪﻱ ﻋﺪﻝ ﺃﻭ ﺑﺒﻴﻨﺔ ﺍﻟﺴﻤﺎﻉ ‪:‬ﻭﺗﺄﺗﻴﺎﻥ ﻋﺎﺩﺓ ﰲ ﺻﻮﺭﺓ ﻟﻔﻴﻒ‪.‬‬
‫‪2‬‬
‫ﻭﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﺑﺎﻹﻗﺮﺍﺭ ‪ -‬ﺃﻱ ﺍﻻﺳﺘﻠﺤﺎﻕ ‪ -‬ﻣﱴ ﲢﻘﻘﺖ ﺷﺮﻭﻃﻪ ﻭﻟﻮ ﺍﺧﺘﻠﺖ ﺷﺮﻭﻁ‬
‫‪3‬‬
‫ﺍﻟﻔﺮﺍﺵ ‪.‬ﺑﻞ ﻭﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﺑﺎﻹﻗﺮﺍﺭ ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺮ ﰲ ﺣﺎﻟﺔ ﺍﳌﺮﺽ ﺍﳌﺨﻮﻑ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺮﺭﺗﻪ‬

‫‪ -‬ﺣﻔﻴﻈﺔ ﺗﻮﺗﺔ‪ ،‬ﺍﳌﺎﺩﺓ ‪ 156‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺑﲔ ﺍﻟﻨﺺ ﻭﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﲝﺚ ﻣﻨﺸﻮﺭ ﲟﺠﻠﺔ ﳏﺎﻛﻢ ﻣﺮﺍﻛﺶ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.‬‬
‫‪ 55‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 1‬ﺍﻟﻠﻔﻴﻒ ﻫﻮ ﺇﺛﺒﺎﺕ ﺑﻮﺍﺳﻄﺔ ﺍﺛﲏ ﻋﺸﺮ ﺷﺎﻫﺪﺍ ﺑﺎﻟﻜﻴﻔﻴﺔ ﺍ‪‬ﺪﺩﺓ ﰲ ﺍﻟﺸﺮﻉ‪:‬‬
‫‪ -‬ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﺪﻱ‪ ،‬ﺍﻟﻌﺮﻑ ﻭﺍﻟﻌﻤﻞ ﰲ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﺃﻃﺮﻭﺣﺔ ﻣﻦ ﺩﺍﺭ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻨﻴﺔ‪ ،‬ﻃﺒﻊ ﻣﻄﺒﻌﺔ‬
‫ﻓﻀﺎﻟﺔ‪ ،‬ﺍﶈﻤﺪﻳﺔ‪ ،1984 ،‬ﺹ‪ 501 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺇﺑﺮﺍﻫﻴﻢ ﲝﻤﺎﱐ‪ ،‬ﺍﻟﻘﻮﺓ ﺍﻹﺛﺒﺎﺗﻴﺔ ﻟﺸﻬﺎﺩﺓ ﺍﻟﻠﻔﻴﻒ ﻭﺁﻓﺎﻗﻬﺎ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﳎﻠﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،146‬ﺹ‪ 146 .‬ﻭﻣﺎ‬
‫ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﺮﺑﻴﻌﻲ‪ ،‬ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﻔﻘﻬﻴﺔ ﻟﺸﻬﺎﺩﺓ ﺍﻟﻠﻔﻴﻒ‪ ،‬ﳎﻠﺔ ﺍﳌﻠﻒ‪ ،‬ﺍﻟﻌﺪﺩ ‪.15‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻘﺪﻭﺭﻱ‪ ،‬ﺍﻟﻠﻔﻴﻒ ﻭﻣﻘﻮﻣﺎﺗﻪ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﳎﻠﺔ ﺍﶈﺎﻣﺎﺓ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،21‬ﺹ‪ 70 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﺗﻨﺺ ﺍﳌﺎﺩﺓ ‪ 160‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫"ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﺑﺈﻗﺮﺍﺭ ﺍﻷﺏ ﺑﺒﻨﻮﺓ ﺍﳌﻘﺮﺑﻪ ﻭﻟﻮ ﰲ ﻣﺮﺽ ﺍﳌﻮﺕ ﻭﻓﻖ ﺍﻟﺸﺮﻭﻁ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ - 1‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺏ ﺍﳌﻘﺮ ﻋﺎﻗﻼ‪.‬‬
‫‪ - 2‬ﺃﻻ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﺍﳌﻘﺮ ﺑﻪ ﻣﻌﻠﻮﻡ ﺍﻟﻨﺴﺐ‪.‬‬
‫‪ - 3‬ﺃﻻ ﻳﻜﻮﻥ ﺍﳌﺴﺘﺤﻠﻖ ‪ -‬ﺑﻜﺴﺮ ﺍﳊﺎﺀ ‪ -‬ﻋﻘﻞ ﺃﻭ ﺇﻋﺎﺩﺓ‪.‬‬
‫‪ - 4‬ﺃﻥ ﻳﻮﺍﻓﻖ ﺍﳌﺴﺘﻠﺤﻖ ‪ -‬ﺑﻔﺘﺢ ﺍﳊﺎﺀ ‪ -‬ﺇﺫﺍ ﻛﺎﻥ ﺭﺍﺷﺪﺍ ﺣﲔ ﺍﻻﺳﺘﻠﺤﺎﻕ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻠﺤﻖ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ ﺳﻦ ﺍﻟﺮﺷﺪ‪ ،‬ﻓﻠﻪ‬
‫ﺍﳊﻖ ﰲ ﺃﻥ ﻳﺮﻓﻊ ﺩﻋﻮﻯ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﻋﻨﺪ ﺑﻠﻮﻏﻪ ﺳﻦ ﺍﻟﺮﺷﺪ‪.‬‬
‫ﺇﺫﺍ ﻋﲔ ﺍﳌﺴﺘﻠﺤﻖ ﺍﻷﻡ‪ ،‬ﺃﻣﻜﻨﻬﺎ ﺍﻻﻋﺘﺮﺍﺽ ﺑﻨﻔﻲ ﺍﻟﻮﻟﺪ ﻋﻨﻬﺎ‪ .‬ﺃﻭ ﺍﻹﺩﻻﺀ ﲟﺎ ﻳﺜﺒﺖ ﻋﺪﻡ ﺻﺤﺔ ﺍﻻﺳﺘﻠﺤﺎﻕ‪.‬‬
‫ﻟﻜﻞ ﻣﻦ ﻟﻪ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﺃﻥ ﻳﻄﻌﻦ ﰲ ﺻﺤﺔ ﺗﻮﻓﺮ ﺷﺮﻭﻁ ﺍﻻﺳﺘﻠﺤﺎﻕ ﺍﳌﺬﻛﻮﺭﺓ ﻣﺎ ﺩﺍﻡ ﺍﳌﺴﺘﻠﺤﻖ ﺣﻴﺎ"‪.‬‬
‫‪ - 3‬ﺟﺎﺀ ﰲ ﻣﻄﻠﻊ ﺍﳌﺎﺩﺓ ‪ 160‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪:‬‬
‫"ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﺑﺈﻗﺮﺍﺭ ﺍﻷﺏ ﺑﺒﻨﻮﺓ ﺍﳌﻘﺮ ﺑﻪ ﻭﻟﻮ ﰲ ﻣﺮﺽ ﺍﳌﻮﺕ ﻭﻓﻖ ﺍﻟﺸﺮﻭﻁ ﺍﻵﺗﻴﺔ‪."...‬‬
‫ﻣﺮﺽ ﺍﳌﻮﺕ ﻫﻮ ﺍﳌﺮﺽ ﺍﻟﺬﻱ ﳜﺎﻑ ﻣﻨﻪ ﻣﻦ ﺍﳌﻮﺕ ﻋﺎﺩﺓ ﻭﻳﺼﻄﻠﺢ ﻋﻠﻴﻪ ﻛﺬﻟﻚ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺎﳌﺮﺽ ﺍﳌﺨﻮﻑ‪ ،‬ﻷﻧﻪ ﻛﺜﲑﺍ‬
‫ﻣﺎ ﻳﺆﺩﻱ ﺇﻟﻴﻬﺎ‪ .‬ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺸﺄﻥ ﺗﻌﺮﻳﻒ ﻣﺮﺽ ﺍﳌﻮﺕ ﻣﺬﺍﻫﺐ ﺷﱴ‪ .‬ﻭﻟﻌﻞ ﺃﺑﺮﺯ ﺗﻌﺮﻳﻒ ﰲ ﻧﻈﺮﻧﺎ ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ‬

‫‪21‬‬
 ‫ﺍﳌﺎﺩﺓ ‪ 160‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻭﺣﺴﺐ ﺍﳌﺎﺩﺓ ‪ 333‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺼﺮﻳﺔ‪:‬‬
‫"ﻓﺈﻥ ﺟﺎﺀﺕ ﺑﻪ ﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻓﻼ ﻳﺜﺒﺖ ﻧﺴﺒﻪ ﻣﻨﻪ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺍﺩﻋﺎﻩ ‪ -‬ﺃﻱ ﺃﻗﺮ‪ ‬ﺑﻪ ‪ -‬ﻭﱂ‬
‫ﻳﻘﻞ ﺇﻧﻪ ﻣﻦ ﺯﻧﺎ‪".‬‬
‫‪1‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻫﻮ ﺍﳌﺄﺛﻮﺭ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ‪ ،‬ﻭﻫﻮ ﺍﳌﻮﻗﻒ‬
‫‪2‬‬
‫ﺍﳌﺘﻮﺍﺗﺮ ﻋﻦ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‪ ،‬ﺃﻱ ﳏﻜﻤﺔ ﺍﻟﻨﻘﺾ ﺣﺎﻟﻴﺎ‪.‬‬
‫ﻭﺗﺘﻀﺢ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻮﺳﻊ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻫﻨﺎ ﺣﱴ ﻣﻦ ﺧﻼﻝ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﺗﻮﺿﻊ ‪‬ﺎ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻭﻧﺘﻮﻗﻒ ﻫﻨﺎ ﻋﻨﺪ ﺃﻗﻞ ﻣﺪﺓ ﺍﳊﻤﻞ ﻭﺃﻗﺼﺎﻫﺎ‬
‫ﻛﺸﺮﻃﲔ ﻟﺜﺒﻮﺕ ﺍﻟﻨﺴﺐ ﺑﻮﺍﺳﻄﺔ ﻓﺮﺍﺵ ﺍﻟﺰﻭﺟﻴﺔ‪.‬‬
‫ﻓﺄﻗﻞ ﻣﺪﺓ ﺍﳊﻤﻞ ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﺣﺴﺐ ﺍﳌﺎﺩﺓ ‪ 154‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﻣﺪﺓ‬
‫ﺍﳊﻤﻞ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻲ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ﰲ ﺍﳌﻌﺘﺎﺩ ﻋﻨﺪ ﺍﻟﻨﺴﺎﺀ ‪.‬ﺑﻞ ﻭﳛﺪﺙ ﺃﻥ ﻳﱰﻝ ﺍﻟﻔﻘﻪ ﻋﻦ ﺍﻟﺴﺘﺔ‬

‫ﺑﻪ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺎﻟﻜﻲ ﺧﻠﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺣﻴﺚ ﺇﻥ ﻣﺮﺽ ﺍﳌﻮﺕ ﻋﻨﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﺣﻜﻢ ﺍﻟﻄﺐ ﺑﻜﺜﺮﺓ ﺍﳌﻮﺕ ﺑﻪ‪.‬ﻳﻘﻮﻝ ﺧﻠﻴﻞ ﰲ‬
‫ﺑﺎﺏ ﺍ‪‬ﻨﻮﻥ ﳏﺠﻮﺭ ﻟﻺﻓﺎﻗﺔ‪:‬‬
‫"‪ ...‬ﻭﻋﻠﻰ ﻣﺮﻳﺾ ﺣﻜﻢ ﺍﻟﻄﺐ ﺑﻜﺜﺮﺓ ﺍﳌﻮﺕ ﺑﻪ‪."...‬‬
‫ﺍﻧﻈﺮ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻨﺺ‪:‬‬
‫‪ -‬ﺍﻟﺰﺭﻗﺎﱐ‪ ،‬ﺷﺮﺡ ﻋﻠﻰ ﳐﺘﺼﺮ ﺧﻠﻴﻞ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺹ‪ 304 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺍﳊﻄﺎﺏ‪ ،‬ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﰲ ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﳋﺎﻣﺲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺹ‪ 78 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﳌﺰﻳﺪ ﻣﻦ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﺭﺍﺟﻊ‪:‬‬
‫‪ -‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺃﲪﺪ ﻓﻴﻐﻴﻮ‪ ،‬ﺗﺼﺮﻓﺎﺕ ﺍﳌﺮﻳﺾ ﻣﺮﺽ ﺍﳌﻮﺕ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺍﻟﺮﺑﺎﻁ‪،2005 ،‬‬
‫ﺹ‪ 17 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺑﻴﻊ ﺍﳌﺮﻳﺾ ﻣﺮﺽ ﺍﳌﻮﺕ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،2002 ،‬ﺹ‪ 28 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 1‬ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺹ‪ 532 .‬ﻭ‪،533‬‬
‫‪ - 2‬ﻭﺟﺎﺀ ﰲ ﻗﺮﺍﺭ ﶈﻜﻤﺔ ﺍﻟﻨﻘﺾ ‪ -‬ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﺳﺎﺑﻘﺎ ‪.-‬‬
‫"ﺇﺫﺍ ﺃﻗﺮ‪ - ‬ﺍﻷﺏ ‪ -‬ﺑﻨﺴﺐ ﺍﻟﻮﻟﺪ ﺇﻟﻴﻪ ﻭﻟﻮ ﺟﺎﺀﺕ ﺑﻪ ﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺤﻖ ﺑﻪ"‪.‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ ﺻﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 28‬ﺷﺘﻤﱪ ‪ 2005‬ﰲ ﺍﳌﻠﻒ ﺍﻟﺸﺮﻋﻲ ﻋﺪﺩ ‪) ،25/2/1/2005‬ﻗﺮﺍﺭ ﻏﲑ ﻣﻨﺸﻮﺭ(‪.‬‬

‫‪22‬‬
 ‫‪1‬‬
‫ﺃﺷﻬﺮ ﺑﻴﻮﻡ ﺃﻭ ﻳﻮﻣﲔ ﺃﻭ ﺛﻼﺛﺔ ﺃﻭ ﺃﺭﺑﻌﺔ ﺃﻭ ﲬﺴﺔ ﻭﰲ ﺍﻟﺴﺘﺔ ﺧﻼﻑ‪.‬‬
‫ﻭﻳﺒﺪﺃ ﺍﳊﺴﺎﺏ ﻣﻦ ﻭﻗﺖ ﺇﺑﺮﺍﻡ ﺍﻟﻌﻘﺪ‪ ،‬ﻻ ﻣﻦ ﻭﻗﺖ ﺍﻟﺪﺧﻮﻝ ﺇﺫ ﺍﻟﺪﺧﻮﻝ ﺃﺛﺮ ﻟﻠﻌﻘﺪ ﻭﻫﻮ‬
‫ﳑﺎ ﻻ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﻋﺎﺩﺓ‪.‬‬
‫ﻭﺃﻗﺼﻰ ﻣﺪﺓ ﺍﳊﻤﻞ ﺳﻨﺔ ﲢﺴﺐ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺩﺍﺋﻤﺎ ﺃﻥ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ﻫﻲ‬
‫ﺍﳌﻌﺘﺎﺩ ﻟﻠﻮﻻﺩﺓ ﻋﻨﺪ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ‪ ،‬ﺣﺴﺐ ﺗﻘﺮﻳﺮﺍﺕ ﺍﻟﻄﺐ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺛﺎﻧﻴﺎ ‪ -‬ﻣﺆﻳﺪﺍﺕ ﺍﻟﺘﻮﺳﻊ ﰲ ﺣﺎﻻﺕ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ‪:‬‬
‫ﺟﺎﺀ ﺍﳌﺸﺮﻉ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺑﻌﺪﺓ ﻗﻮﺍﻋﺪ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﺆﻳﺪﺓ ﻭﻣﺴﺎﻋﺪﺓ ﻟﺬﻟﻚ ﺍﻟﺘﻮﺳﻊ ﺍﻟﺬﻱ‬
‫ﺳﺒﻖ ﺇﻟﻴﻪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﰲ ﻋﻤﻮﻣﻴﺘﻪ‪.‬‬
‫‪-1‬ﺍﻟﻨﺴﺐ ﻳﺜﺒﺖ ﺑﺎﻟﻈﻦ‪:‬‬
‫ﻟﻘﺪ ﻭﺿﻊ ﺍﳌﺸﺮﻉ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻗﺎﻋﺪﺓ ﺇﺟﺮﺍﺋﻴﺔ ﲣﺮﺝ ﻋﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ ﺍﳌﺄﻟﻮﻓﺔ ‪.‬ﻓﻘﺪ‬
‫ﻧﺼﺖ ﺍﳌﺎﺩﺓ ‪ 150‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﺍﻟﻨﺴﺐ ﻳﺜﺒﺖ ﺑﺎﻟﻈﻦ ﻭﻻ ﻳﻨﺘﻔﻲ ﺇﻻ ﲝﻜﻢ ﻗﻀﺎﺋﻲ‪"2.‬‬
‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺗﻨﺴﺠﻢ ﻛﻠﻴﺔ ﻣﻊ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﲡﻌﻞ ﺍﳌﺸﺮﻉ‬
‫ﻣﺘﺸﻮﻑ ﻟﻠﺤﻮﻕ ﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﻫﻲ ﻗﺎﻋﺪﺓ ﺷﺮﻋﻴﺔ ﺗﺘﺮﺩﺩ ﻛﺜﲑﺍ ‪‬ﺬﻩ ﺍﻟﻜﻴﻔﻴﺔ ﺃﻭ ﺗﻠﻚ ﰲ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﰲ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ‪.‬‬
‫ﻭﰲ ﻧﻔﺲ ﺍﻻﲡﺎﻩ‪ ،‬ﺟﺎﺀ ﰲ ﺣﻜﻢ ﻹﺣﺪﻯ ﳏﺎﻛﻢ ﺍﳌﻮﺿﻮﻉ ﺍﳌﺼﺮﻳﺔ‪:‬‬
‫"ﺍﻷﺻﻞ ﺍﻻﺣﺘﻴﺎﻁ ﰲ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﻣﺎ ﺃﻣﻜﻦ‪ ،‬ﻓﻴﺜﺒﺖ ﻣﻊ ﺍﻟﺸﻚ‪ ،‬ﻭﻳﺒﲎ ﻋﻠﻰ‬

‫‪ - 1‬ﺭﺍﺟﻊ ﻣﺎ ﺳﺒﻖ ﺑﺸﺄﻥ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺑﺎﻟﺬﺍﺕ‪.‬‬

‫‪ - 2‬ﻧﻼﺣﻆ ﺃﻥ ﺍﳌﺎﺩﺓ ‪ 150‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺗﺘﻀﻤﻦ ﻗﺎﻋﺪﺗﲔ ﻣﺘﻌﺎﺭﺿﺘﲔ‪:‬‬
‫ﺃ ‪ -‬ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻈﻦ‪ ،‬ﺩﻭﻥ ﺗﻌﻠﻴﻖ ﺍﻹﺛﺒﺎﺕ ﲝﻜﻢ ﻳﺼﺪﺭ ﻋﻦ ﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﺏ ‪ -‬ﻻ ﻳﻨﻔﻰ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻈﻦ ﻭﻻ ﻳﻨﻔﻰ ﺇﻻ ﲝﻜﻢ ﻗﻀﺎﺋﻲ‪.‬‬

‫‪23‬‬
‫ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﻨﺎﺩﺭﺓ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺗﺼﻮﺭﻫﺎ ﺑﺄﻱ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﳏﻤﻼ ﳊﺎﻟﺔ ﺍﳌﺮﺃﺓ ﻋﻠﻰ‬
‫ﺍﻟﺼﻼﺡ ﻭﺇﺣﻴﺎﺀ ﻟﻠﻮﻟﺪ‪..."1.‬‬
‫ﻭﺃﺧﺬﺕ ﳏﻜﻤﺔ ﺍﻟﻨﻘﺾ ﺍﳌﺼﺮﻳﺔ ﺑﻨﻔﺲ ﺍﻟﻘﺎﻋﺪﺓ ﻣﺴﺘﻌﻤﻠﺔ ﻧﻔﺲ ﺍﻟﻌﺒﺎﺭﺍﺕ ‪2‬ﺗﻘﺮﻳﺒﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﻣﻘﺮﺭﺍ ﺫﺍﺕ ﺍﻟﻘﺎﻋﺪﺓ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫"ﺍﻟﺸﺎﺭﻉ ﻣﺘﺸﻮﻑ ﺇﱃ ﺍﺗﺼﺎﻝ ﺍﻷﻧﺴﺎﺏ ﻭﻋﺪﻡ ﺍﻧﻘﻄﺎﻋﻬﺎ ﻭﳍﺬﺍ ﺍﻛﺘﻔﻰ ﰲ ﺛﺒﻮ‪‬ﺎ ﺑﺄﺩﱏ‬
‫ﺍﻷﺳﺒﺎﺏ‪"3.‬‬
‫ﻭﰲ ﻧﻔﺲ ﺍﻻﲡﺎﻩ‪ ،‬ﻗﺮﺭ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺃﻧﻪ‪:‬‬
‫"ﺇﻥ ﺍﻟﻨﺴﺐ ﳛﺘﺎﻁ ﻹﺛﺒﺎﺗﻪ ﻭﻳﺜﺒﺖ ﺑﺄﺩﱏ ﺩﻟﻴﻞ ﻭﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺸﺪﻳﺪ ﰲ ﻧﻔﻴﻪ ﻭﺃﻧﻪ ﻻ‬
‫ﻳﻨﺘﻔﻲ ﺇﻻ ﺑﺄﻗﻮﻯ ﺩﻟﻴﻞ‪"4.‬‬
‫ﻳﺘﻀﺢ ﺟﻴﺪﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﻀﺎﺋﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﺃﻧﻪ ﰲ ﳎﺎﻝ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻳﻔﺴﺮ‬
‫ﺍﻟﺸﻚ ﻟﺼﺎﱀ ﺍﳊﻤﻞ ﺃﻭ ﺍﻟﻄﻔﻞ ﻭﺃﻣﻪ‪ ،‬ﺣﻴﺚ ﻳﻘﺒﻞ ﺍﻹﺛﺒﺎﺕ ﻭﻟﻮ ﺑﺎﻟﻈﻦ‪ ،‬ﻭﻫﻲ ﻗﺎﻋﺪﺓ ﻏﲑ ﻣﺘﺤﻘﻘﺔ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﻔﻲ ﺍﻟﻨﺴﺐ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﺷﺮﻭﻁ ﺧﺎﺻﺔ‪ ،‬ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﻭﺟﻮﺏ ﺻﺪﻭﺭ ﺣﻜﻢ‬
‫ﻗﻀﺎﺋﻲ ﻣﻦ ﳏﻜﻤﺔ ﳐﺘﺼﺔ‪.‬‬
‫‪ -2‬ﺍﻟﻨﺴﺐ ﳛﺎﺯ ﻛﻤﺎ ﲢﺎﺯ ﺍﻷﻣﻼﻙ‪:‬‬
‫ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﺍﻋﺘﻤﺪﻫﺎ ﺍﻟﻔﻘﻪ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺃﻥ ﺍﻟﻨﺴﺐ ﳛﺎﺯ ﻛﻤﺎ ﲢﺎﺯ ﺍﻷﻣﻼﻙ‪.‬‬

‫‪ - 1‬ﳏﻜﻤﺔ ﺃﺳﻴﻮﻁ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻜﻠﻴﺔ ﰲ ﺣﻜﻤﻬﺎ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 26‬ﻳﻮﻧﻴﻮ ‪ 1952‬ﰲ ﺍﻟﺪﻋﻮﻯ ﺭﻗﻢ ﻝ ‪ 28‬ﻟﺴﻨﺔ ‪.1930‬‬
‫‪ - 2‬ﻧﻘﺾ ‪ 27‬ﻣﺎﻱ ‪ ،1980‬ﺍﻟﻄﻌﻦ ﺭﻗﻢ ‪ 60‬ﻟﺴﻨﺔ ‪.1955‬‬
‫ﻭﺍﻧﻈﺮ ﰲ ﻧﻔﺲ ﺍﻻﲡﺎﻩ‪:‬‬
‫‪ -‬ﻧﻘﺾ ﺑﺘﺎﺭﻳﺦ ‪ 12‬ﻣﺎﺭﺱ ‪ ،1985‬ﺃﻭﺭﺩﻩ‪:‬‬
‫‪ -‬ﳑﺪﻭﺡ ﻋﺰﻣﻲ ﰲ ﻛﺘﺎﺑﻪ ﺣﻮﻝ ﺍﻟﺰﻭﺍﺝ ﺍﻟﻌﺮﰲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﳉﺎﻣﻌﻲ‪ ،‬ﺍﻷﺳﻜﻨﺪﺭﻳﺔ )ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ ،‬ﺹ‪ 75 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ(‪.‬‬
‫‪ - 3‬ﺍﻟﻄﺮﻕ ﺍﳊﻜﻤﻴﺔ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،1998 ،‬ﺹ‪.281 .‬‬
‫‪ - 4‬ﺍﳌﻐﲏ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﻌﺎﺷﺮ‪ ،1996 ،‬ﺹ‪.230 .‬‬

‫‪24‬‬
 ‫ﻓﻄﺒﻘﺎ ﳌﺎ ﻧﻘﻠﻪ ﺍﻟﻮﻧﺸﺮﻳﺴﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺃﻥ ﺍﻟﻨﺎﺱ ﰲ ﺃﻧﺴﺎ‪‬ﻢ ﻋﻠﻰ ﻣﺎ ﺣﺎﺯﻭﺍ ﺃﻭ‬
‫‪1‬‬
‫ﻋﺮﻓﻮﺍ ﺑﻪ ﳊﻴﺎﺯﺓ ﻣﺎ ﳝﻠﻜﻮﻥ ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﻣﻦ ﻋﺮﻑ ﺑﻨﺴﺐ ﻫﻮ ﺣﺠﺔ ﻟﻪ ﻋﻠﻰ ﺣﻴﺎﺯﺓ ﺫﻟﻚ‬
‫ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﻳﺪﻋﻲ ﺧﻼﻑ ﺫﻟﻚ ﺍﻷﺻﻞ ﺃﻥ ﻳﺜﺒﺖ ﻣﺎ ﻳﺪﻋﻴﻪ ﲝﺠﺔ ﺃﻗﻮﻯ‪.‬‬
‫‪-3‬ﺍﳊﺠﺔ ﺍﳌﺜﺒﺘﺔ ﻟﻠﻨﺴﺐ ﺗﺮﺟﺢ ﻋﻠﻰ ﺍﳊﺠﺔ ﺍﳌﻨﻔﻴﺔ ﻟﻪ‪:‬‬
‫ﻟﻌﻞ ﻣﺎ ﻳﺆﻛﺪ ﺃﻥ ﺍﻟﻘﻀﺎﺀ ﻳﺘﺴﺎﻫﻞ ﰲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﻭﺳﺎﺋﻞ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻳﺘﺸﺪﺩ ﰲ ﺗﻌﺎﻣﻠﻪ‬
‫ﻣﻊ ﻭﺳﺎﺋﻞ ﻧﻔﻴﻪ ﲤﺴﻜﻪ ﺑﻘﺎﻋﺪﺓ ﺷﺮﻋﻴﺔ ﻣﻔﺎﺩﻫﺎ ﺃﻥ ﺍﳊﺠﺔ ﺍﳌﺜﺒﺘﺔ ﻟﻠﻨﺴﺐ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﳊﺠﺔ ﺍﻟﻨﺎﻓﻴﺔ‬
‫‪2‬‬
‫ﻟﻪ ‪ .‬ﻭﻣﻌﲎ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﳎﺎﻟﻨﺎ ﻫﺬﺍ ﻣﺜﻼ‪ ،‬ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﺗﻨﺺ ﺇﺭﺍﺛﺔ ﻋﻠﻰ ﺃﻥ ﺍﳍﺎﻟﻚ ﺧﻠﻒ ﲬﺴﺔ‬

‫‪ - 1‬ﻭﻫﻮ ﻣﺎ ﻗﺮﺭﻩ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﺣﺮﻓﻴﺎ‪:‬‬

‫"ﻃﺒﻘﺎ ﳌﺎ ﻧﻘﻠﻪ ﺍﻟﻮﻧﺸﺮﻳﺴﻲ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻣﻦ ﺃﻥ ﺍﻟﻨﺎﺱ ﰲ ﺃﻧﺴﺎ‪‬ﻢ ﻋﻠﻰ ﻣﺎ ﺣﺎﺯﻭﺍ ﺃﻭ ﻋﺮﻓﻮﺍ ﺑﻪ ﳊﻴﺎﺯﺓ ﻣﺎ ﳝﻠﻜﻮﻥ"‪.‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ ﻋﺪﺩ ‪ ،589‬ﺻﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 14‬ﺩﺟﻨﱪ ‪ ،2005‬ﻣﻨﺸﻮﺭ ﰲ ﳎﻠﺔ ﺍﳌﺮﺍﻓﻌﺔ ﺍﻟﻌﺪﺩ ﺍﳌﺰﺩﻭﺝ ‪ 14‬ﻭ‪ ،15‬ﺹ‪196 .‬‬
‫ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺍﻧﻈﺮ‪:‬‬
‫‪ -‬ﺍﳌﻬﺪﻱ ﺍﻟﻮﺯﺍﱐ‪ ،‬ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﻜﱪﻯ ﻓﻴﻤﺎ ﻷﻫﻞ ﻓﺎﺱ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺒﺪﻭ ﻭﺍﻟﻘﺮﻯ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﻣﻄﺒﻌﺔ ﻓﻀﺎﻟﺔ‪ ،‬ﻡ‪.‬ﺱ‪،.‬‬
‫ﺍﶈﻤﺪﻳﺔ‪ ،‬ﺹ‪ 574 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﻭﻋﺒ‪‬ﺮ ﺍﻟﺘﺴﻮﱄ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻋﻼﻩ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫"ﺍﳌﺜﺒﺖ ﺃﻭﱃ ﻣﻦ ﺍﻟﻨﺎﰲ"‪.‬‬
‫‪ -‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪ 105 .‬ﻭﺹ‪.146 .‬‬
‫ﻭﻗﺪ ﺻﺪﺭﺕ ﻋﻦ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻐﺮﰊ ﻭﰲ ﻣﻘﺪﻣﺘﻪ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ‪ -‬ﳏﻜﻤﺔ ﺍﻟﻨﻘﺾ ﺣﺎﻟﻴﺎ ‪ -‬ﻋﺪﺓ ﺃﺣﻜﺎﻡ ﻭﻗﺮﺍﺭﺍﺕ ﰲ ﺍﳌﻮﺿﻮﻉ‪،‬‬
‫ﺍﻧﻈﺮ ﻣﺜﻼ‪:‬‬
‫‪ -‬ﻗﺮﺍﺭ ‪ 9‬ﺃﺑﺮﻳﻞ ‪ ،1985‬ﳎﻠﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﳌﺰﺩﻭﺝ ‪ 135‬ﻭ‪ ،136‬ﺹ‪ 180 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﻗﺮﺍﺭ ‪ 31‬ﻣﺎﺭﺱ ‪ ،1987‬ﳎﻠﺔ ﻗﻀﺎﺀ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،39‬ﺹ‪ 69 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﻗﺮﺍﺭ ‪ 13‬ﻳﻮﻧﻴﻮ ﺍﻟﺘﺮﺟﻴﺢ ﺍﻟﱵ ﻳﻌﱪ ﻋﻨﻬﺎ ﺑﺎﳌﺜﺒﺖ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻨﺎﰲ ﰲ ﳎﺎﻟﻨﺎ ﻫﺬﺍ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺴﺐ ﺛﺎﺑﺘﺎ‪ ،‬ﺇﺫ ﺟﺎﺀ ﰲ ﻗﺮﺍﺭ‬
‫ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ‪:‬‬
‫"ﺇﻧﻪ ﻻ ﺿﺮﻭﺭﺓ ﻟﺘﻄﺒﻴﻖ ﻗﺎﻋﺪﺓ ﺍﳌﺜﺒﺖ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻨﺎﰲ ﺃﺻﻼ ﻭﻻ ﻣﻌﻤﻞ ﻟﻠﺘﺮﺟﻴﺢ‪ ،‬ﻷﻥ ﺍﻟﻮﺛﺎﺋﻖ ﺍﳌﺪﱃ ‪‬ﺎ ﻣﻦ ﺍﳌﺪﻋﻲ ﻧﻔﺴﻪ‬
‫ﻗﺪ ﺩﻟﺖ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺍﺑﻨﺎ ﻟـ‪ ...‬ﻡ‪ ...‬ﺏ‪ ..‬ﻭﻣﻨﻬﺎ ﻋﻘﺪ ﺍﻟﺒﻴﻊ ﺍﳌﺆﺭﺥ ﰲ ‪ 25‬ﻳﻮﻟﻴﻮﺯ ‪ 1987‬ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻴﻪ ﺃﻧﻪ ﺍﺑﻨﻪ ﻭﻟﻜﻦ‬
‫ﻭﺭﺩ ﻓﻴﻪ ﺃﻧﻪ ﻭﻟﺪ ﺳﻨﺔ ‪ 1956‬ﻭﻟﻜﻦ ﺃﻣﻪ ﻗﺪ ﻃﻠﻘﺖ ﰲ ‪ 11‬ﻓﱪﺍﻳﺮ ‪ 1950‬ﺑﻌﺪ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺯﻭﺍﺝ ﳑﺪﻭﺡ ﺑﻮﻋﺰﺓ ‪‬ﺎ‪."...‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ‪ ،‬ﻋﺪﺩ ‪ 877‬ﺍﻟﺼﺎﺩ ﺑﺘﺎﺭﻳﺦ ‪ 30‬ﻣﺎﻱ ‪ 2000‬ﰲ ﺍﳌﻠﻒ ﺍﻟﻌﻘﺎﺭﻱ ﻋﺪﺩ ‪) 434/2/95‬ﻗﺮﺍﺭ ﻏﲑ ﻣﻨﺸﻮﺭ(‪.‬‬

‫‪25‬‬
‫ﺃﻭﻻﺩ‪ ،‬ﻭﺗﻌﺎﺭﺿﻬﺎ ﺃﺧﺮﻯ ﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ ﺧﻠﻒ ﺃﺭﺑﻌﺔ ﺃﻭ ﺛﻼﺛﺔ ﻓﻘﻂ‪ ،‬ﻓﺎﻟﻌﱪﺓ ﺑﺎﻹﺭﺍﺛﺔ ﺍﻷﻭﱃ‪،‬‬
‫ﺩﻭﻥ ﺍﻟﺜﺎﻧﻴﺔ ‪.‬ﻭﺣﺴﺐ ﺑﻌﺾ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻘﻀﺎﺋﻴﺔ‪ ،‬ﺷﻬﻮﺩ ﺍﻹﺛﺒﺎﺕ ﻣﻘﺪﻣﻮﻥ ﻋﻠﻰ ﺷﻬﻮﺩ ﺍﻟﻨﻔﻲ ‪.‬‬
‫ﻭﰲ ﻧﻮﺍﺯﻝ ﺍﳌﻬﺪﻱ ﺍﻟﻮﺯﺍﱐ‪.‬‬
‫"ﺷﻬﺎﺩﺓ ﻣﻦ ﺃﺛﺒﺖ ﺷﻴﺌﺎ ﺃﻭﱃ ﺑﺎﻟﻘﺒﻮﻝ ﻣﻦ ﺷﻬﺎﺩﺓ ﻣﺎ ﻧﻔﺎﻩ‪"1.‬‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺃﻋﻼﻩ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﻬﻞ ﺍﻹﺛﺒﺎﺕ ﰲ ﻣﺎﺩﺓ ﺍﻟﻨﺴﺐ ﺗﻌﻀﺪ ﺇﺛﺒﺎﺗﻪ ﻭﺃﺳﺎﺏ‬
‫ﳊﻘﻮﻗﻪ‪ ،‬ﻭﺍﻟﱵ ﻭﻗﻔﻨﺎ ﻋﻨﺪﻫﺎ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺛﺎﻟﺜﺎ ‪ -‬ﺍﻟﺘﻀﻴﻴﻖ ﻣﻦ ﺣﺎﻻﺕ ﻧﻔﻲ ﺍﻟﻨﺴﺐ‪:‬‬
‫‪2‬‬
‫ﺇﺫﺍ ﺛﺒﺖ ﺍﻟﻨﺴﺐ ﻭﺗﺄﻛﺪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺣﻘﺎ ﻟﻠﻄﻔﻞ ﻭﻷﻣﻪ ﺑﻌﺪ ﲢﻘﻖ ﺷﺮﻭﻃﻪ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﻳﻨﻔﻰ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺑﻠﻌﺎﻥ ﻭﻓﻘﺎ ﻷﺳﺒﺎﺏ ﻭﺇﺟﺮﺍﺀﺍﺕ ﺣﺪﺩﻫﺎ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻭﻗﺪ ﺃﺿﺎﻑ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﺇﱃ ﺍﻟﻠﻌﺎﻥ ﺍﻟﻨﻔﻲ ﻋﻦ ﻃﺮﻳﻖ ﺍﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ‪ ،‬ﻃﺒﻘﺎ ﻟﻠﺸﺮﻭﻁ‬
‫ﺍﳌﻀﻤﻨﺔ ﺑﺎﳌﺎﺩﺓ‪ ، 153‬ﻭﻫﻮ ﻣﺎ ﺳﻨﺘﻨﺎﻭﻟﻪ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫‪ -1‬ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻠﻌﺎﻥ‪:‬‬
‫ﺃﺷﺎﺭ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﻣﻦ ﺧﻼﻝ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﺎﺩﺓ ‪ 153‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺇﱃ ﺍﻟﻠﻌﺎﻥ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻩ ﺳﺒﺒﺎ ﺭﺋﻴﺴﻴﺎ ﻟﻨﻔﻲ ﺍﻟﻨﺴﺐ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﶈﺪﺩﺓ ﺷﺮﻋﺎ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺒﲔ ﻣﻔﻬﻮﻣﻪ ﻭﻻ‬
‫ﺃﻥ ﳛﺪﺩ ﺷﺮﻭﻃﻪ ﻭﻣﺴﻄﺮﺗﻪ ﻭﺁﺛﺎﺭﻩ‪ ،‬ﳑﺎ ﻳﻘﺘﻀﻲ ﻣﻨﺎ ﺍﻟﺮﺟﻮﻉ ﺑﺸﺄﻥ ﻛﻞ ﺫﻟﻚ ﺇﱃ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ‪،‬‬
‫‪3‬‬
‫ﺇﻋﻤﺎﻻ ﻟﻠﻤﺎﺩﺓ ‪ 400‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬

‫‪ - 1‬ﻡ‪.‬ﺱ‪ ،.‬ﻧﻔﺲ ﺍﳌﻮﺿﻊ‪.‬‬

‫‪ - 2‬ﻭﻫﻲ ﺍﻟﺸﺮﻭﻁ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻰ ﺃﺣﻜﺎﻣﻬﺎ ﺿﻤﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﺎﺩﺓ ‪ 154‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫‪ - 3‬ﺗﻨﺺ ﺍﳌﺎﺩﺓ ‪ 400‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫"ﻛﻞ ﻣﺎ ﱂ ﻳﺮﺩ ﺑﻪ ﻧﺺ ﰲ ﻫﺬﻩ ﺍﳌﺪﻭﻧﺔ‪ ،‬ﻳﺮﺟﻊ ﻓﻴﻪ ﺇﱃ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺬﻱ ﻳﺮﺍﻋﻰ ﻓﻴﻪ ﲢﻘﻴﻖ ﻗﻴﻢ ﺍﻹﺳﻼﻡ ﰲ‬
‫ﺍﻟﻌﺪﻝ ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﳌﻌﺎﺷﺮﺓ ﺑﺎﳌﻌﺮﻭﻑ"‪.‬‬
‫ﻭﺍﻧﻈﺮ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻨﺺ‪:‬‬

‫‪26‬‬
 ‫ﺃ ‪ -‬ﻣﻔﻬﻮﻥ ﺍﻟﻠﻌﺎﻥ‪:‬‬
‫ﻋﺮﻑ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﺍﻟﻠﻌﺎﻥ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻵﰐ‪:‬‬
‫"ﳝﲔ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺑﺰﻧﺎ ﺃﻭ ﻧﻔﻲ ﻧﺴﺐ ﻭﳝﲔ ﺍﻟﺰﻭﺟﺔ ﻋﻠﻰ ﺗﻜﺬﻳﺒﻪ‪"1.‬‬
‫ﻭﻋﺮﻓﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺮﻓﺔ ﰲ ﺣﺪﻭﺩﻩ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫"ﺣﻠﻒ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺯﻧﺎ ﺯﻭﺟﺘﻪ ﺃﻭ ﻧﻔﻲ ﲪﻠﻬﺎ ﺍﻟﻼﺯﻡ ﻟﻪ‪ ،‬ﻭﺣﻠﻔﻬﺎ ﻋﻠﻰ ﺗﻜﺬﻳﺒﻪ ﺇﻥ ﺃﻭﺟﺐ‬
‫ﻧﻜﻮﳍﺎ ﺣﺪﻫﺎ ﲝﻜﻢ ﻗﺎﺽ‪".‬‬
‫ﻭﻟﻌﻞ ﺃﻭﻝ ﺷﺮﻁ ﰲ ﺍﻟﻠﻌﺎﻥ ﺛﺒﻮﺕ ﺍﻟﺰﻭﺟﻴﺔ ﺑﺎﻟﻜﻴﻔﻴﺔ ﺍﶈﺪﺩﺓ ﺷﺮﻋﺎ‪ ،‬ﺃﻱ ﺑﻔﺮﺍﺵ ﺻﺤﻴﺢ‪.‬‬
‫ﺏ ‪ -‬ﺣﺎﻻﺕ ﺍﻟﻠﻌﺎﻥ‪:‬‬

‫‪ -‬ﺑﻮﺷﻌﻴﺐ ﺍﻟﻨﺎﺻﺮﻱ‪ ،‬ﻗﺮﺍﺀﺓ ﰲ ﺍﳌﺎﺩﺓ ‪ 400‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﲝﺚ ﻣﻨﺸﻮﺭ ﲟﺠﻠﺔ ﺍﳌﻨﺎﻫﺞ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﳌﺰﺩﻭﺝ‪ 7 ،‬ﻭ‪.8‬‬
‫‪ - 1‬ﻣﺸﺎﺭ ﺇﻟﻴﻪ ﰲ‪:‬‬
‫‪ -‬ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﺮﺻﺎﻉ ﺍﻟﺘﻮﻧﺴﻲ‪ ،‬ﻛﺘﺎﺏ ﺷﺮﺡ ﺣﺪﻭﺩ ﺍﻹﻣﺎﻡ ﺍﻷﻛﱪ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺮﻓﺔ‪ ،‬ﻃﺒﻊ‬
‫ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻄﺒﻌﺔ ﻓﻀﺎﻟﺔ‪ ،‬ﺍﶈﻤﺪﻳﺔ‪ ،1992 ،‬ﺹ‪.289 .‬‬
‫ﻭﺟﺎﺩ ﲞﺼﻮﺹ ﺷﺮﺡ ﺫﻟﻚ ﺍﳌﻔﻬﻮﻡ‪:‬‬
‫"‪ ...‬ﻗﻮﻟﻪ ﺃﻭ ﻧﻔﻲ ﲪﻠﻬﺎ ﻳﺼﺪﻕ ﺑﻨﻔﻲ ﺍﳊﻤﻞ ﻭﺍﻟﻮﻟﺪ‪ ،‬ﻷﻥ ﻣﻦ ﻧﻔﻰ ﲪﻼ ﻓﻘﺪ ﻧﻔﻰ ﺍﻟﻮﻟﺪ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻜﺲ ﻭﻗﻮﻟﻪ ﺍﻟﻼﺯﻡ ﻟﻪ‬
‫ﺃﺧﺮﺝ ﺑﻪ ﺍﳊﻤﻞ ﻏﲑ ﺍﻟﻼﺯﻡ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻟﻌﺎﻥ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺃﺗﺖ ﺑﻪ ﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻨﺬ ﻳﻮﻡ ﺍﻟﻌﻘﺪ ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ‬
‫ﺧﺼﻴﺎ ﺃﻭ ﳎﺒﻮﺑﺎ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻭﻳﺪﺧﻞ ﻣﺎ ﺇﺫﺍ ﻭﺿﻌﺘﻪ ﻭﺳﻜﺖ‪ ،‬ﻓﺈﻧﻪ ﻻﺯﻡ ﻟﻪ ‪ ..‬ﻗﻮﻟﻪ ﻭﺣﻠﻔﻬﺎ ﻋﻠﻰ ﺗﻜﺬﻳﺒﻪ ﺇﻥ ﺃﻭﺟﺐ ﻧﻜﻮﳍﺎ‬
‫ﺣﺪﻫﺎ ﺃﺧﺮﺝ ﻣﺎ ﺇﺫﺍ ﺣﻠﻒ ﻭﻧﻜﻠﺖ ﻭﱂ ﻳﻮﺟﺐ ﺍﻟﻨﻜﻮﻝ ﺣﺪﻫﺎ‪ ،‬ﻛﻤﺎﻝ ﺇﺫﺍ ﻏﺼﺒﺖ ﻓﺄﻧﻜﺮ ﻭﻟﺪﻫﺎ ﻭﺛﺒﺖ ﺍﻟﻐﺼﺐ‪ ،‬ﻓﻼ ﻟﻌﺎﻥ‬
‫ﻋﻠﻴﻬﺎ ﻭﺇﳕﺎ ﺍﻟﻠﻌﺎﻥ ﻋﻠﻴﻪ ﻭﺣﺪﻩ ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺗﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﻷﻧﻪ ﺻﲑ ﺍﻟﻠﻌﺎﻥ ﻳﻠﺰﻣﻪ ﳝﻴﻨﺎﻥ ﻭﺯﻳﺎﺩﺓ ﺍﻟﺸﻴﺦ ﲣﺮﺝ ﻫﺬﻩ‬
‫ﺍﻟﺼﻮﺭﺓ ﻭﺃﻥ ﺣﻠﻔﻬﻤﺎ ﻣﻌﺎ ﻣﺸﺮﻭﻁ ﺑﻜﻮﻥ ﻧﻜﻮﳍﺎ ﻳﻮﺟﺐ ﺣﺪﻫﺎ ﻭﻗﻮﻟﻪ ﲝﻜﻢ ﻗﺎﺽ ﺃﺧﺮﺝ ﺑﻪ ﻟﻌﺎﻥ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﺰﻭﺝ ﻣﻦ ﻏﲑ‬
‫ﺣﻜﻢ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻠﻌﺎﻥ ﺷﺮﻋﻲ ﻭﳜﺮﺝ ﺑﻪ ﺍﻟﺴﻜﻮﺕ ﻋﻠﻰ ﻭﺿﻊ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﻼ ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺣﻠﻔﻬﻤﺎ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪.‬ﺭﺍﺟﻊ ﺍﺑﻦ‬
‫ﻋﺮﻓﺔ ﻷﻥ ﺍﻟﻘﺎﺿﻲ ﻻ ﳛﻜﻢ ﺑﺬﻟﻚ‪ ،‬ﻓﻠﻴﺲ ﺑﻠﻌﺎﻥ ﺷﺮﻋﻲ ﺍﻫـ‪ .‬ﻭﻣﻌﲎ ﻗﻮﻝ ﺍﻟﺮﺻﺎﻉ ﻭﳜﺮﺝ ﺑﻪ ﺍﻟﺴﻜﻮﺕ ﺇﱁ ﻣﻦ ﻭﺿﻌﺖ‬
‫ﺯﻭﺟﺘﻪ ﻭﺳﻜﺖ ﻭﱂ ﻳﻨﻔﻪ‪ ،‬ﰒ ﺃﺭﺍﺩ ﻧﻔﻴﻪ ﺑﺎﻟﻠﻌﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻼﻋﻦ ﻭﲣﺮﺝ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻣﻦ ﻗﻮﻟﻪ ﰲ ﺍﳊﺪ ﲝﻜﻢ ﻗﺎﺽ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻘﺎﺿﻲ ﻻ ﳛﻜﻢ ﺑﺎﻟﻠﻌﺎﻥ ﺑﻌﺪ ﺍﻟﺴﻜﻮﺕ ﻋﻠﻰ ﺍﻟﻮﺿﻊ ﻭﻛﺬﺍ ﻗﻮﻟﻪ ﰲ ﺍﳊﺪ ﺣﻠﻒ ﺍﻟﺰﻭﺝ ﻭﺣﻠﻒ ﺍﻟﺰﻭﺟﺔ ﻳﺼﺪﻕ ﲟﺎ ﺇﺫﺍ ﺣﻠﻒ‬
‫ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﳝﻴﻨﺎ ﻭﺍﺣﺪﺓ ﻭﺣﻠﻔﺖ ﻫﻲ ﻋﻠﻰ ﺗﻜﺬﻳﺒﻪ ﳝﻴﻨﺎ ﻭﺍﺣﺪﺓ ﺃﻳﻀﺎ‪ ،‬ﺧﺮﺝ ﺫﻟﻚ ﲝﻜﻢ ﻗﺎﺽ‪ ،‬ﻷﻧﻪ ﻻ ﳛﻜﻢ ﺑﺎﻟﻠﻌﺎﻥ ﺇﻻ‬
‫ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺸﺮﻭﻉ ﻓﻴﻪ ﻭﺍﷲ ﺃﻋﻠﻢ"‪.‬‬
‫‪ -‬ﻣﻴﺎﺭﺓ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﺷﺮﺡ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﻣﻴﺎﺭﺓ ﺍﻟﻔﺎﺳﻲ ﻋﻠﻰ ﲢﻔﺔ ﺍﳊﻜﺎﻡ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪ 213 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪27‬‬
 ‫ﻻ ﳝﻜﻦ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﺇﻻ ﰲ ﺣﺎﻟﺘﲔ‪:‬‬
‫‪-‬ﺇﻣﺎ ﻟﻨﻔﻲ ﲪﻞ ﻳﻈﻬﺮ ﺑﺎﻟﺰﻭﺟﺔ ﻓﻴﻨﻜﺮﻩ ﺍﻟﺰﻭﺝ ﻭﻳﺪﻋﻲ ﺃﻧﻪ ﻟﻴﺲ ﻣﻨﻪ‪.‬‬
‫‪1‬‬
‫‪-‬ﺇﻣﺎ ﻷﻧﻪ ‪ -‬ﺃﻱ ﺍﻟﺰﻭﺝ ‪ -‬ﺭﺁﻫﺎ ﺗﺰﱐ ﻛﺎﳌﺮﻭﺩ ﰲ ﺍﳌﻜﺤﻠﺔ‪ ،‬ﻃﺒﻘﺎ ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻭﳍﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﻳﺸﲑ ﺻﺎﺣﺐ ﺍﻟﺘﺤﻔﺔ‪:‬‬
‫ﻭﺇﳕﺎ ﻟﻠﺰﻭﺟﲔ ﺃﻥ ﻳﻠﺘﻌﻨﺎ ﻟﻨﻔﻲ ﲪﻞ ﺃﻭ ﻟﺮﺅﻳﺔ ﺍﻟﺰﻧﺎ‬
‫ﺝ ‪ -‬ﻣﺴﻄﺮﺓ ﺍﻟﻠﻌﺎﻥ‪:‬‬
‫ﺍﻟﻠﻌﺎﻥ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﻮﺍﺳﻄﺔ ﺣﻜﻢ ﻗﻀﺎﺋﻲ ‪.‬ﻭﺍﻟﺪﻋﻮﻯ ﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﲣﻀﻊ ﻟﻘﺎﻧﻮﻥ ﺍﳌﺴﻄﺮﺓ‬
‫ﺍﳌﺪﻧﻴﺔ ‪.‬ﺫﻟﻚ ﺃﻥ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﻮﺍﺳﻄﺔ ﺣﻜﻢ ﻗﻀﺎﺋﻲ ﻋﻠﻰ ﻣﺎ ﻗﺮﺭﻩ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﰲ‬
‫ﺍﳌﺎﺩﺓ ‪ 153‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ‪.‬‬
‫ﻭﻷﻥ ﺍﳌﺸﺮﻉ ﱂ ﳛﺪﺩ ﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻓﻘﺪ ﻭﺟﺐ ﺍﻋﺘﻤﺎﺩ ﺁﻳﺎﺕ ﺍﳌﻼﻋﻨﺔ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ‬
‫ﻓﻴﻬﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫{ﻭ‪‬ﺍﻟﹶّﺬ‪‬ﻳﻦ‪ ‬ﻳ‪‬ﺮ‪‬ﻣ‪‬ﻮﻥﹶ ﺃﹶﺯ‪‬ﻭ‪‬ﺍﺟ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹸﻦ ﻟﹶّﻬ‪‬ﻢ‪ ‬ﺷ‪‬ﻬ‪‬ﺪ‪‬ﺍﺀ ﺇﹺﻻﹶّ ﺃﹶﻧﻔﹸﺴ‪‬ﻬ‪‬ﻢ‪ ‬ﻓﹶﺸ‪‬ﻬ‪‬ﺎﺩ‪‬ﺓﹸ ﺃﹶﺣ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪‬‬
‫ﺃﹶﺭ‪‬ﺑ‪‬ﻊ‪ ‬ﺷ‪‬ﻬ‪‬ﺎﺩ‪‬ﺍﺕ‪ ‬ﺑﹺﺎﻟﻠﹶّﻪ‪ ‬ﺇﹺﻧ‪ّ‬ﻪ‪ ‬ﻟﹶﻤ‪‬ﻦ‪ ‬ﺍﻟﺼ‪ّ‬ﺎﺩ‪‬ﻗ‪‬ﲔ‪ (6)‬ﻭ‪‬ﺍﻟﹾﺨ‪‬ﺎﻣ‪‬ﺴ‪‬ﺔﹸ ﺃﹶﻥﹶّ ﻟﹶﻌ‪‬ﻨ‪‬ﺖ‪ ‬ﺍﻟﻠﹶّﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﺇﹺﻥ ﻛﹶﺎﻥﹶ ﻣ‪‬ﻦ‪‬‬
‫ﺍﻟﹾﻜﹶﺎﺫ‪‬ﺑﹺﲔ‪ (7)‬ﻭ‪‬ﻳ‪‬ﺪ‪‬ﺭ‪‬ﺃﹸ ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺍﻟﹾﻌ‪‬ﺬﹶﺍﺏ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﺸ‪‬ﻬ‪‬ﺪ‪ ‬ﺃﹶﺭ‪‬ﺑ‪‬ﻊ‪ ‬ﺷ‪‬ﻬ‪‬ﺎﺩ‪‬ﺍﺕ‪ ‬ﺑﹺﺎﻟﻠﹶّﻪ‪ ‬ﺇﹺﻧ‪ّ‬ﻪ‪ ‬ﻟﹶﻤ‪‬ﻦ‪ ‬ﺍﻟﹾﻜﹶﺎﺫ‪‬ﺑﹺﲔ‪(8)‬‬

‫‪ - 1‬ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻻ ﺗﻄﺒﻖ ﻋﻤﻠﻴﺎ ﻭﺍﻟﺬﻱ ﻳﻄﺒﻖ ﻫﻲ ﺍﻟﻨﺼﻮﺹ ﺍﳌﻀﻤﻨﺔ ﰲ ﻣﺪﻭﻧﺔ ﺍﻟﻘﺎﻧﻮﻥ‬
‫ﺍﳉﻨﺎﺋﻲ‪.‬‬
‫ﻓﻘﺪ ﻧﻈﻢ ﺍﳌﺸﺮﻉ ﺟﺮﳝﺔ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﳌﺎﺩﺓ ‪.490‬‬
‫ﻭﻧﻈﻢ ﺟﺮﳝﺔ ﺍﳋﻴﺎﻧﺔ ﺍﻟﺰﻭﺟﻴﺔ ﰲ ﺍﳌﺎﺩﺗﲔ ‪ 491‬ﻭ‪.492‬‬
‫ﻭﻗﺮﺭ ﺃﻥ ﺍﳉﺮﳝﺘﲔ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﻤﺎ ﻭﻋﻠﻰ ﻋﻘﻮﺑﺘﻬﻤﺎ ﰲ ﺍﻟﻔﺼﻠﲔ ‪ 490‬ﻭ‪ 491‬ﻻ ﺗﺜﺒﺘﺎﻥ ﺇﻻ ﲟﺤﻀﺮ ﺭﲰﻲ ﳛﺮﺭﻩ ﺃﺣﺪ‬
‫ﺿﺒﺎﻁ ﺍﻟﺸﺮﻃﺔ ﺍﻟﻘﻀﺎﺋﻴﺔ ﰲ ﺣﺎﻟﺔ ﺍﻟﺘﻠﺒﺲ ﺃﻭ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻋﺘﺮﺍﻑ ﺗﻀﻤﻨﺘﻪ ﻣﻜﺎﺗﻴﺐ ﺃﻭ ﺃﻭﺭﺍﻕ ﺻﺎﺩﺭﺓ ﻋﻦ ﺍﳌﺘﻬﻢ ﺃﻭ ﺍﻋﺘﺮﺍﻑ ﰎ‬
‫ﺃﻣﺎﻡ ﺍﻟﻘﻀﺎﺀ )ﺍﻟﻔﺼﻞ ‪ .(493‬ﻭﻗﺪ ﺻﺪﺭﺕ ‪‬ﺬﺍ ﺍﳋﺼﻮﺹ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻘﻀﺎﺋﻴﺔ‪.‬‬

‫‪28‬‬
 ‫‪1‬‬
‫ﻭ‪‬ﺍﻟﹾﺨ‪‬ﺎﻣ‪‬ﺴ‪‬ﺔﹸ ﺃﹶﻥﹶّ ﻏﹶﻀ‪‬ﺐ‪ ‬ﺍﻟﻠﹶﱠـــﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬ‪‬ﺎ ﺇﹺﻥ ﻛﹶﺎﻥﹶ ﻣ‪‬ﻦ‪ ‬ﺍﻟﺼ‪ّ‬ﺎﺩ‪‬ﻗ‪‬ﲔ‪. (9)‬‬
‫ﻭﻭﺍﻗﻌﺔ ﺍﻟﻠﻌﺎﻥ ﺍﳌﻀﻤﻨﺔ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪ ،‬ﻛﻤﺎ ﺭﻭﺍﻫﺎ ﺍﺑﻦ ﺭﺷﺪ ﺍﳊﻔﻴﺪ ﰲ ﻛﺘﺎﺑﻪ ﺑﺪﺍﻳﺔ‬
‫ﺍ‪‬ﺘﻬﺪ ﻭ‪‬ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ‪ ،‬ﻧﻘﻼ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﻭﺣﻜﻢ ﻓﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﺟﺎﺀﺕ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻵﰐ‪:‬‬
‫‪"...‬ﺟﺎﺀ ﺇﱃ ﻋﺎﺻﻢ ﺍﺑﻦ ﻋﺪﻱ ﺍﻟﻌﺠﻼﱐ ﺭﺟﻞ ﻣﻦ ﻗﻮﻣﻪ ﻓﻘﺎﻝ ﻟﻪ ‪:‬ﻳﺎ ﻋﺎﺻﻢ ﺃﺭﺃﻳﺖ ﺭﺟﻼ‬
‫ﻭﺟﺪ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺭﺟﻼ ﺃﻳﻘﺘﻠﻪ ﻓﺘﻘﺘﻠﻮﻧﻪ؟ ﺃﻡ ﻛﻴﻒ ﻳﻔﻌﻞ؟ ﺳﻞ ﻳﺎ ﻋﺎﺻﻢ ﰲ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺴﺄﻝ ﻋﺎﺻﻢ ﻋﻦ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻊ ﻋﺎﺻﻢ ﺇﱃ‬
‫ﺃﻫﻠﻪ ﺟﺎﺀﻩ ﻋﻮﳝﺮ ﻓﻘﺎﻝ ‪:‬ﻳﺎ ﻋﺎﺻﻢ ﻣﺎﺫﺍ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟ ﻓﻘﺎﻝ ﱂ ﺗﺄﺗﲏ ﲞﲑ‪،‬‬
‫ﻗﺪ ﻛﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺳﻂ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ ‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﺭﺃﻳﺖ ﺭﺟﻼ ﻭﺟﺪ‬
‫ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﺭﺟﻼ ﺃﻳﻘﺘﻠﻪ ﻓﺘﻘﺘﻠﻮﻧﻪ؟ ﺃﻡ ﻛﻴﻒ ﻳﻔﻌﻞ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬ﻗﺪ ﻧﺰﻝ‬
‫ﻓﻴﻚ ﻭﰲ ﺻﺎﺣﺒﺘﻚ ﻗﺮﺁﻥ ﻓﺎﺫﻫﺐ ﻓﺂﺕ ‪‬ﺎ ‪.‬ﻗﺎﻝ ﺳﻬﻞ ‪:‬ﻓﺘﻼﻋﻨﺎ ﻭﺃﻧﺎ ﻣﻊ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫ﻓﻠﻤﺎ ﻓﺮﻏﺎ ﻣﻦ ﺗﻼﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻝ ﻋﻮﳝﺮ ‪:‬ﻛﺬﺑﺖ ﻋﻠﻴﻬﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺃﻣﺴﻜﺘﻬﺎ ﻓﻄﻠﻘﻬﺎ ﺑﺜﻼﺙ‬
‫ﻗﺒﻞ ﺃﻥ ﻳﺄﻣﺮﻩ ﺑﺬﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪..."2.‬‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ﺃﻥ ﺗﻄﺒﻴﻖ ﻣﺴﻄﺮﺓ ﺍﻟﻠﻌﺎﻥ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﻭﺟﺔ ﰲ ﻃﻬﺮ ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺣﻴﺾ ﺃﻭ ﰲ ﻧﻔﺎﺱ ﻓﻴﺠﺐ ﺍﻧﺘﻈﺎﺭ ﺭﻓﻊ ﺍﳌﺎﻧﻊ ‪.‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﻣﻮﺍﻫﺐ‬

‫‪ - 1‬ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪.‬‬

‫ﻭﳌﺰﻳﺪ ﻣﻦ ﺍﻹﻳﻀﺎﺡ ﺣﻮﻝ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﺍﻧﻈﺮ‪:‬‬
‫‪ -‬ﺍﺑﻦ ﻛﺜﲑ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺩﺍﺭ ﺍ ﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،1997 ،‬ﺹ‪.249 .‬‬
‫‪ -‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ﺍﳌﺴﻤﻰ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﻮﻓﻴﻘﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺳﻨﺔ‬
‫‪ ،2004‬ﺹ‪ 86 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ‪ ،12‬ﺹ‪ 189 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﺍﺑﻦ ﺭﺷﺪ ﺍﳊﻔﻴﺪ‪ ،‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﻭ‪‬ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 86 .‬ﻭ‪.87‬‬

‫‪29‬‬
 ‫ﺍﳉﻠﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳊﻄﺎﺏ‪:‬‬
‫‪"...‬ﻗﺎﻝ ﰲ ﺁﺧﺮ ﻛﺘﺎﺏ ﺍﻟﻠﻌﺎﻥ ﻣﻦ ﺍﳌﺪﻭﻧﺔ ﻭﻣﻦ ﻗﺬﻑ ﺯﻭﺟﺘﻪ ﺃﻭ ﺍﻧﺘﻔﻰ ﻣﻦ ﲪﻠﻬﺎ ﻭﻫﻲ‬
‫ﺣﺎﺋﺾ ﺃﻭ ﰲ ﺩﻡ ﻧﻔﺎﺳﻬﺎ‪ ،‬ﻓﻼ ﻳﺘﻼﻋﻨﺎ ﺣﱴ ﺗﻄﻬﺮ‪..."1.‬‬
‫ﺩ ‪ -‬ﺍﻟﺸﺮﻭﻁ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﻌﺎﻥ‪:‬‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﺃﻥ ﺍﻟﻠﻌﺎﻥ ﻻ ﻳﺘﻢ ﻋﺎﺩﺓ‪ ،‬ﺇﻻ ﺑﻮﺍﺳﻄﺔ ﺣﻜﻢ ﻳﺼﺪﺭﻩ ﺍﻟﻘﻀﺎﺀ‬
‫ﺍﳌﺨﺘﺺ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺩﻋﻮﻯ ﻳﻘﻴﻤﻬﺎ ﺍﻟﺰﻭﺝ ﻭﻓﻘﺎ ﻟﻠﻘﻮﺍﻋﺪ ﺍﳌﻀﻤﻨﺔ ﰲ ﻗﺎﻧﻮﻥ ﺍﳌﺴﻄﺮﺓ ﺍﳌﺪﻧﻴﺔ‪ ،‬ﻣﺎ ﱂ‬
‫ﺗﻮﺟﺪ ﻧﺼﻮﺹ ﺧﺎﺻﺔ ﰲ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺃﻭ ﰲ ﺁﻳﺎﺕ ﺍﻟﻠﻌﺎﻥ‪.‬‬
‫ﻭﺍﶈﻜﻤﺔ‪ ،‬ﻭﻭﻓﻘﺎ ﳌﺎ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪ ،‬ﻻ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﻘﻀﻲ‬
‫ﺑﺎﻟﻠﻌﺎﻥ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺗﻴﻘﻨﻬﺎ ﻣﻦ ﲢﻘﻖ ﺍﻟﺸﺮﻭﻁ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻵﰐ ﺑﻴﺎ‪‬ﺎ‪.‬‬
‫•ﰲ ﺣﺎﻟﺔ ﺍﻟﻠﻌﺎﻥ ﺑﺴﺒﺐ ﺍﻟﺰﻧﺎ‪ ،‬ﻳﺸﺘﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﻭﺟﺔ ﰲ ﺍﻟﻌﺼﻤﺔ‪ ،‬ﺇﻣﺎ ﺣﻘﻴﻘﺔ ﻭﺇﻣﺎ‬
‫ﺣﻜﻤﺎ‪ ،‬ﺃﻱ ﰲ ﺍﻟﻌﺪﺓ ﻣﻦ ﻃﻼﻕ ﺭﺟﻌﻲ‪ ،‬ﺃﻣﺎ ﰲ ﺣﺎﻟﺔ ﻧﻔﻲ ﺍﳊﻤﻞ ﻓﻴﺸﺘﺮﻁ ‪.‬ﻓﻘﻂ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ‬
‫ﺍﳊﻤﻞ ﻻﺣﻘﺎ ﺑﺎﳌﻼﻋﻦ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻛﻞ ﺣﺎﻻﺕ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ ﻭﻣﻦ ﺫﻟﻚ ﺣﺎﻟﺔ ﺍﻟﻔﺮﺍﺵ‬
‫ﻭﺍﻟﺸﺒﻬﺔ ﻭﺍﻟﺰﻭﺍﺝ ﺍﻟﻔﺎﺳﺪ ﻭﺍﻟﺒﺎﻃﻞ ﻛﺬﻟﻚ‪.‬‬
‫•ﺃﻻ ﻳﺘﺼﻞ ﺍﻟﺰﻭﺝ ﺑﺰﻭﺟﺘﻪ ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺭﻩ ﻋﻠﻰ ﻣﻼﻋﻨﺘﻬﺎ‪ ،‬ﻭﺃﻥ ﻳﻘﻮﻡ ﺑﺎﺳﺘﱪﺍﺋﻬﺎ ﲝﻴﻀﺔ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﺣﺴﺐ ﺗﻘﺮﻳﺮﺍﺕ ﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻓﺈﺫﺍ ﺍﺗﺼﻞ ‪‬ﺎ ﺑﻌﺪ ﺍ‪‬ﺎﻣﻪ ﳍﺎ ﺑﻄﻠﺖ‬

‫‪ - 1‬ﺍﳊﻄﺎﺏ ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ‪ ،‬ﰲ ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )ﺕ‪.‬ﻭ‪.‬ﻡ‪ .‬ﻁ‪.‬ﻍ‪.‬ﻡ(‪ ،‬ﺹ‪ 41 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺍﳋﺮﺷﻲ‪ ،‬ﺣﺎﺷﻴﺔ ﺍﳋﺮﺷﻲ ﻋﻠﻰ ﳐﺘﺼﺮ ﺳﻴﺪﻱ ﺧﻠﻴﻞ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﺒﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،1992 ،‬ﺹ‪.‬‬
‫‪ 71‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﻘﻴﻮﺩ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﻨﺴﺐ‪.‬‬
‫ﻭﺍﻧﻈﺮ ﻛﺬﻟﻚ ﻭﰲ ﻧﻔﺲ ﺍﻻﲡﺎﻩ‪:‬‬
‫‪ -‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺮﻓﺔ ﺍﻟﺪﺳﻮﻗﻲ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻟﻠﺪﺭﺩﻳﺮ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺳﻨﺔ ‪ ،2003‬ﺹ‪ 244 .‬ﻭ‪.245‬‬

‫‪30‬‬
 ‫ﺩﻋﻮﻯ ﺍﻟﻠﻌﺎﻥ ﻣﻦ ﺃﺳﺎﺳﻬﺎ‪.‬‬
‫•ﻭﳚﺐ ﺃﻻ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﻏﲑ ﻻﺣﻖ ﺷﺮﻋﺎ ﺑﺎﻟﺰﻭﺝ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺃﺗﺖ ﺑﻪ ﺍﻟﺰﻭﺟﺔ ﻷﻗﻞ ﻣﺪﺓ ﻣﻦ‬
‫ﺃﺩﱏ ﺃﻣﺪ ﺍﳊﻤﻞ ﻭﻫﻮ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻷﻛﺜﺮ ﻣﺪﺓ ﻣﻦ ﺃﻗﺼﻰ ﺃﻣﺪ ﺍﳊﻤﻞ‪،‬‬
‫ﻭﻫﻮ ﺳﻨﺔ ﲢﺴﺐ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﺣﺴﺐ ﻣﺎ ﺗﻘﻀﻲ ﺑﻪ ﺍﳌﺎﺩﺓ ‪ 154‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺎﻟﻜﻲ ﺍﳌﻐﺮﰊ ﻣﻴﺎﺭﺓ ﺍﻟﻔﺎﺳﻲ ﻭﻫﻮ ﺑﺼﺪﺩ ﺷﺮﺡ ﺗﻌﺮﻳﻒ ﺍﺑﻦ ﻋﺮﻓﺔ ﻟﻠﻌﺎﻥ ‪‬ﺬﺍ‬
‫ﺍﳋﺼﻮﺹ‪:‬‬
‫‪"...‬ﻭﻗﻮﻝ ﺍﻟﻼﺯﻡ ﻟﻪ ﺃﺧﺮﺝ ﺑﻪ ﺍﳊﻤﻞ ﻏﲑ ﺍﻟﻼﺯﻡ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻟﻌﺎﻥ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺃﺗﺖ ﺑﻪ ﻷﻗﻞ‬
‫ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻌﻘﺪ ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﺧﺼﻴﺎ ﺃﻭ ﳎﺒﻮﺑﺎ‪..."1.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ‪ ،‬ﺟﺎﺀ ﰲ ﻗﺮﺍﺭ ﻟﻠﻐﺮﻓﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‪:‬‬
‫"ﺍﻟﻮﺿﻊ ﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ‪..‬ﻳﻨﻔﻲ ﺍﻟﻨﺴﺐ ﺑﻐﲑ ﻟﻌﺎﻥ ‪...‬ﻭﻳﻔﺴﺦ ﺍﻟﻨﻜﺎﺡ‪..."2.‬‬
‫ﺫﻟﻚ ﺃﻥ ﺍﻟﻮﻟﺪ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻏﲑ ﻻﺣﻖ ﺃﺻﻼ ﺑﺎﻟﺰﻭﺝ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﻼ ﳛﺘﺎﺝ ﺇﱃ ﻧﻔﻴﻪ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻠﻌﺎﻥ‪.‬‬
‫•ﻭﳚﺐ ﺃﻥ ﻳﺴﺎﺭﻉ ﺍﻟﺰﻭﺝ ﺇﱃ ﺭﻓﻊ ﺩﻋﻮﻯ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ ﺗﺄﻛﺪﻩ ﻣﻦ ﺍﻟﻮﺍﻗﻌﺔ ﺍﻟﱵ‬
‫ﺗﺴﺘﻮﺟﺐ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﲢﺮﻳﻚ ﺩﻋﻮﻯ ﺍﻟﻠﻌﺎﻥ‪.‬‬

‫‪ - 1‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﺼﻲ ﻭﺍ‪‬ﺒﻮﺏ‪ ،‬ﺍﻧﻈﺮ‪:‬‬

‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪.219 .‬‬
‫‪ -‬ﺍﳌﺮﺣﻮﻡ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺯﻛﻲ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻷﺳﺮﺓ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺹ‪ 64 .‬ﻭﻣﺎ‬
‫ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﻭﻳﻔﺴﺦ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻷﻥ ﺍﻟﻮﺿﻊ ﻷﻗﻞ ﻣﺪﺓ ﺍﳊﻤﻞ ﻣﻌﻨﺎﻩ‪ ،‬ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﻭﻫﻲ ﺣﺎﻣﻞ‪.‬‬
‫ﺍﻧﻈﺮ‪:‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 3‬ﻓﱪﺍﻳﺮ ‪ ،1987‬ﻣﻨﺸﻮﺭ ﲟﺠﻠﺔ ﻗﻀﺎﺀ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،40‬ﺹ‪ 67 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ‪:‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 29‬ﺩﺟﻨﱪ ‪ ،1990‬ﻣﻨﺸﻮﺭ ﲟﺠﻠﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،130‬ﺹ‪ 103 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪31‬‬
 ‫ﺟﺎﺀ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ‪:‬‬
‫‪"...‬ﺇﺫﺍ ﻇﻬﺮ ﺑﺎﻣﺮﺃﺗﻪ ﲪﻞ‪ ،‬ﻓﺘﺮﻙ ﺃﻥ ﻳﻨﻔﻴﻪ ﱂ ﻳﻜﻦ ﻟﻪ ﻧﻔﻴﻪ ﺑﻌﺪ ﺳﻜﻮﺗﻪ ‪.‬ﻭﻗﺎﻝ ﺷﺮﻳﺢ‬
‫ﻭﳎﺎﻫﺪ‪ ،‬ﻟﻪ ﺃﻥ ﻳﻨﻔﻴﻪ ﺃﺑﺪﺍ ‪.‬ﻭﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﻷﻥ ﺳﻜﻮﺗﻪ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺭﺿﻰ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺃﻗﺮ ﺑﻪ‪ ،‬ﰒ ﻳﻨﻔﻴﻪ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ‪..."1.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺃﻱ ﺍﳌﻌﺘﻤﺪ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﻮﻝ ﻋﻠﻴﻪ ﺃﻣﺎﻡ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻐﺮﰊ ‪.‬ﻭﰲ ﻫﺬﺍ‬
‫ﺍﻟﺼﺪﺩ ﺑﺎﳋﺼﻮﺹ‪ ،‬ﺟﺎﺀ ﰲ ﻗﺮﺍﺭ ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ‪:‬‬
‫‪"...‬ﺇﺫﺍ ﻋﻠﻢ ﺍﻟﺰﻭﺝ ﺑﺎﳊﻤﻞ ﻭﺳﻜﺖ‪ ،‬ﻓﻼ ﻳﺴﻤﻊ ﻗﻮﻟﻪ ﺑﻨﻔﻲ ﺍﻟﻨﺴﺐ ﻭﻻ ﳝﻜﻦ ﻣﻦ‬
‫ﺍﻟﻠﻌﺎﻥ‪..."2.‬‬
‫ﻭﺟﺎﺀ ﰲ ﻗﺮﺍﺭ ﺁﺧﺮ ﺃﻥ ﺍﻟﻌﻠﻢ ﺑﺎﳊﻤﻞ ﻭﺍﻗﻌﺔ ﻣﺎﺩﻳﺔ ﻳﺼﺢ ﺇﺛﺒﺎ‪‬ﺎ ﺑﺸﻬﺎﺩﺓ ﺍﻟﺸﻬﻮﺩ‪.‬‬
‫"ﻭﻗﺪ ﲨﻊ ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻔﻘﻬﻴﺔ ﺃﻋﻼﻩ ﺑﻘﻮﻟﻪ‪:‬‬
‫"ﻭﺇﻥ ﻭ‪‬ﻁ‪‬ﺀَ ﺃﻭ ﺃﺧ‪‬ﺮ )ﺍﻟﻠﻌﺎﻥ( ﺑﻌﺪ ﻋ‪‬ﻠﹾﻤ‪‬ﻪ‪ ‬ﺑﻮ‪‬ﺿ‪‬ﻊ ﺃﻭ ﺣ‪‬ﻤﻞﹴ ﺑﹺﻼﹶ ﻋ‪‬ﺬﹾﺭﹴ ﺍﻣ‪‬ﺘ‪‬ﻨ‪‬ﻊ‪ ‬ﺍﻟﻠﻌﺎﻥ‪..."3.‬‬
‫ﻭﺟﺎﺀ ﰲ ﻣﱳ ﺍﻟﻌﺎﺻﻤﻴﺔ‪:‬‬
‫ﻭﻻ‬ ‫ﻣﻄﻠﻘﺎ‬ ‫ﳛﺪ‬ ‫ﻭﺳﺎﻛﺖ ﻭﺍﳊﻤﻞ ﲪﻞ ﺑﲔ‬
‫ﻳﻠﺘﻌـــــﻦ‬

‫‪ - 1‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ‪ ،12‬ﺹ‪.190 .‬‬

‫‪ - 2‬ﻗﺮﺍﺭ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 5‬ﻳﻮﻟﻴﻮﺯ ‪ ،1975‬ﻣﻨﺸﻮﺭ ﲟﺠﻠﺔ ﻗﻀﺎﺀ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،23‬ﺹ‪ 34 .‬ﻭﻣﺎ‬
‫ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 3‬ﻭﺍﻧﻈﺮ ﺣﻮﻟﻪ‪:‬‬
‫‪ -‬ﺍﳋﺮﺷﻲ ﻋﻠﻰ ﳐﺘﺼﺮ ﺳﻴﺪﻱ ﺧﻠﻴﻞ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪.83 .‬‬
‫‪ -‬ﺍﻵﰊ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.283 .‬‬
‫ﻭﺍﻧﻈﺮ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻮﺳﻊ‪:‬‬
‫‪ -‬ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﳋﺎﻣﺲ )ﻣﻊ ﻣﻘﺪﻣﺎﺕ ﺍﺑﻦ ﺭﺷﺪ(‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺑﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ‪ ،‬ﺹ‪ 360 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪32‬‬
 ‫‪1‬‬
‫ﻭﻳﻠﺤﻖ ﺍﻟﻮﻟﺪ ﺣﺪ ﺍﻟﻔﺮﻳﺔ‬ ‫ﻭﻣﺜﻠﻪ ﺍﻟﻮﺍﻃﺊ ﺑﻌــﺪ ﺍﻟﺮﺅﻳﺔ‬
‫ﻭﺭﻏﻢ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬
‫‪"...‬ﻻ ﻣﻼﻋﻨﺔ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺯﻭﺟﺘﻪ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ‪ ،‬ﺇﻻ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﻏﺎﺋﺒﺎ ﻓﺘﺄﰐ ﺍﻣﺮﺃﺗﻪ ﺑﻮﻟﺪ ﰲ ﻣﻐﻴﺒﻪ ﻭﻭﻫﻮ ﻻ ﻳﻌﻠﻢ‪ ،‬ﻓﻴﻄﻠﻘﻬﺎ ﻓﺘﻘﻀﻲ ﻋﺪ‪‬ﺎ‪ ،‬ﰒ ﻳﻘﺪﻡ‬
‫ﻓﻴﻨﻔﻴﻪ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﻼﻋﻨﻬﺎ ﻫﻨﺎ ﺑﻌﺪ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻮ ﻗﺪﻡ ﺑﻌﺪ ﻭﻓﺎ‪‬ﺎ ﻭﻧﻔﻰ ﺍﻟﻮﻟﺪ‪ ،‬ﻻﻋﻦ ﻟﻨﻔﺴﻪ‬
‫ﻭﻫﻲ ﻣﻴﺘﺔ ﺑﻌﺪ ﻣﺪﺓ ﻣﻦ ﺍﻟﻌﺪﺓ ﻭﻳﺮﺛﻬﺎ‪ ،‬ﻷ‪‬ﺎ ﻣﺎﺗﺖ ﻗﺒﻞ ﻭﻗﻮﻉ ﺍﻟﻔﺮﻗﺔ ﺑﻴﻨﻬﻤﺎ‪"2.‬‬
‫ﻭﻣﺴﺄﻟﺔ ﺍﻟﻌﺬﺭ ﺃﺧﺬ ‪‬ﺎ ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ ﺃﻳﻀﺎ ﻣﻦ ﺧﻼﻝ ﻋﺒﺎﺭﺓ" ﻭﺇﻥ ﻭﻁﺀ ﺃﻭ ﺃﺧﺮ ﺑﻼ ﻋﺬﺭ‬
‫ﺍﻣﺘﻨﻊ‪".‬‬
‫ﺑﻘﻴﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻣﻼﺣﻈﺔ ﻫﺎﻣﺔ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻹﺳﺮﺍﻉ ﺑﺮﻓﻊ ﺩﻋﻮﻯ ﺍﻟﻠﻌﺎﻥ ﲟﺠﺮﺩ ﺍﻟﻌﻠﻢ‬
‫‪3‬‬
‫ﺑﺎﳊﻤﻞ ﺃﻭ ﺍﻟﻮﺿﻊ ﻣﺴﺄﻟﺔ ﻭﺍﻗﻊ ﻻ ﻗﺎﻧﻮﻥ‪ ،‬ﻛﺜﲑﺍ ﻣﺎ ﻳﻔﺴﺮﻫﺎ ﺍﻟﻘﻀﺎﺀ ﻟﺼﺎﱀ ﺍﳌﺮﺃﺓ ﻭﺍﻟﻄﻔﻞ‪.‬‬
‫•ﳚﺐ ﺃﻻ ﻳﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻗﺪ ﺍﻋﺘﺮﻑ ﺻﺮﺍﺣﺔ ﺃﻭ ﺿﻤﻨﺎ ﺑﺎﻟﻨﺴﺐ ﺍﻟﺬﻱ ﻳﻼﻋﻦ ﻣﻦ ﺃﺟﻞ‬
‫ﻧﻔﻴﻪ‪ ،4‬ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﻴﺎﺭ ﻟﻠﻮﻧﺸﺮﻳﺴﻲ‪.‬‬
‫‪5‬‬
‫"ﻣﻦ ﻃﻠﻖ ﻭﺃﺭﺍﺩ ﺍﻟﺴﻔﺮ ﻭﻗﺒﻞ ﺍﻟﻀﺎﻣﻦ ﻟﻨﻔﻘﺔ ﺍﳊﻤﻞ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺇﻧﻜﺎﺭ ﺍﳊﻤﻞ ﺑﻌﺪ ﺫﻟﻚ "‪،‬‬
‫ﺇﺫ ﺑﺘﻘﺪﳝﻪ ﻟﻠﻀﺎﻣﻦ ﻣﻦ ﺃﺟﻞ ﻧﻔﻘﺔ ﺍﳊﻤﻞ ﻳﻜﻮﻥ ﻗﺪ ﺍﻋﺘﺮﻑ ﺑﻪ ﺿﻤﻨﺎ‪.‬‬

‫‪ - 1‬ﺍﻧﻈﺮ ﺣﻮﻝ ﺗﻔﺴﲑ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ‪.‬‬

‫‪ -‬ﻣﻴﺎﺭﺓ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﻡ‪.‬ﺱ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪ 216 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺍﻟﺘﺴﻮﱄ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪ 334 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 2‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﳉﺰﺀ ‪ ،12‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 189 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 3‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪ 405 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 4‬ﻭﻫﻮ ﻣﺎ ﻳﺴﺘﻨﺘﺞ ﺿﻤﻨﻴﺎ ﻣﻦ ﺍﳌﺎﺩﺓ ‪ 151‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻭﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﺍﻟﻨﺴﺐ ﻳﺜﺒﺖ ﺑﺎﻟﻈﻦ ﻭﻻ ﻳﻨﻔﻰ ﺇﻻ ﲝﻜﻢ ﻗﻀﺎﺋﻲ"‪.‬‬
‫‪ - 5‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‪ 71 .‬ﻭ‪.72‬‬

‫‪33‬‬
 ‫•ﻭﺃﺧﲑﺍ‪ ،‬ﳚﺐ ﺃﻥ ﻳﺘﻀﻤﻦ ﺍﻟﻠﻌﺎﻥ ‪ -‬ﺣﺴﺐ ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ ﺛﻼﺛﺔ ﺃﻟﻔﺎﻅ ﺃﺳﺎﺳﻴﺔ ﻭﻫﻲ‬
‫"ﺃﺷﻬﺪ ﻭﺍﻟﻠﻌﻦ ﻭﺍﻟﻐﻀﺐ "ﻭﺇﻻ ﻣﺎ ﺍﻋﺘﱪ ﻟﻌﺎﻧﺎ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻵﰊ ﺍﻷﺯﻫﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪:‬‬
‫"ﻭﻭﺟﺐ ﻋﻠﻰ ﺍﻟﺰﻭﺟﲔ ﰲ ﺃﳝﺎﻥ ﺍﻟﻠﻌﺎﻥ ﻟﻔﻆ" ﺃﺷﻬﺪ"‪ ،‬ﻭﻫﻮ ﺷﺮﻁ ﰲ ﺻﺤﺘﻬﺎ‪ ،‬ﻓﻼ ﳚﺰﺉ‬
‫ﺃﺣﻠﻒ ﺃﻭ ﺃﻗﺴﻢ‪ ،‬ﻭﻭﺟﺐ" ﺍﻟﻠﻌﻦ "ﰲ ﺧﺎﻣﺴﺔ ﺍﻟﺮﺟﻞ ﻷﻧﻪ ﻣﺒﻌﺪ ﻷﻫﻠﻪ ﻭﻭﻟﺪﻩ‪ ،‬ﻓﺈﻥ ﲬﺲ‬
‫ﺑﺎﻟﻐﻀﺐ ﻓﻼ ﳚﺰﺉ ﻭﻭﺟﺐ" ﺍﻟﻐﻀﺐ "ﰲ ﺧﺎﻣﺴﺔ ﺍﳌﺮﺃﺓ‪ ،‬ﻷ‪‬ﺎ ﺃﻏﻀﺒﺖ ﺭ‪‬ﺎ ﻭﺯﻭﺟﻬﺎ ﻭﺃﻫﻠﻬﺎ‪،‬‬
‫ﻓﺈﻥ ﲬﺴﺖ ﺑﺎﻟﻠﻌﻦ ﻓﻼ ﳚﺰﺀ‪"1.‬‬
‫ﺩ ‪ -‬ﺃﺣﻜﺎﻡ ﺍﻟﻠﻌﺎﻥ‪:‬‬
‫ﻳﻘﺼﺪ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻠﻌﺎﻥ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺁﺛﺎﺭ ﺷﺮﻋﻴﺔ‪.‬‬
‫ﺇﺫﺍ ﲤﺖ ﻭﺍﻧﺘﻬﺖ ﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﻠﻌﺎﻥ ﺩﺍﺧﻞ ﺍﶈﻜﻤﺔ‪ ،‬ﻓﺮﻕ ﺍﻟﻘﻀﺎﺓ ﺑﲔ ﺍﻟﺰﻭﺝ ﻭﺯﻭﺟﺘﻪ‬
‫ﻭﺃﺛﺒﺘﻮﺍ ﺫﻟﻚ ﰲ ﺣﻜﻤﻬﻢ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻭﻫﻞ ﻫﻲ ﻃﻼﻕ ﺃﻡ ﳎﺮﺩ ﻓﺴﺦ‪،‬‬
‫‪2‬‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﻋﻨﺪ ﺃﻏﻠﺒﻬﻢ ﺃ‪‬ﺎ ﻓﺮﻗﺔ ﻣﺆﺑﺪﺓ ‪ .‬ﻭﻗﺪ ﺗﺒﻨﺖ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻠﻐﺎﺓ ﻫﺬﺍ‬
‫‪3‬‬
‫ﺍﳌﻮﻗﻒ ﺍﻷﺧﲑ ‪ ،‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧﻪ ﺍﳊﻜﻢ ﺍﳌﻌﺘﻤﺪ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺪﻭﻥ ﰲ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺰﺭﻗﻄﲏ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪:‬‬

‫‪ - 1‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.383 .‬‬

‫ﻭﺍﻧﻈﺮ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻮﺳﻊ‪:‬‬
‫‪ -‬ﺍﻟﺘﺎﻭﺩﻱ‪ ،‬ﺣﻠﻲ ﺍﳌﻌﺎﺻﻢ ﻟﺒﻨﺖ ﻓﻜﺮ ﺍﺑﻦ ﻋﺎﺻﻢ‪ ،‬ﺎﻣﺶ ﺍﻟﺒﻬﺠﺔ ﰲ ﺷﺮﺡ ﺍﻟﺘﺤﻔﺔ ﻟﻠﺘﺴﻮﱄ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.333 .‬‬
‫‪ - 2‬ﺭﺍﺟﻊ ﺣﻮﻝ ﻫﺬﺍ ﺍﳉﺪﻝ‪:‬‬
‫‪ -‬ﺍﺑﻦ ﺭﺷﺪ ﺍﻟﻘﺮﻃﱯ )ﺍﳊﻔﻴﺪ(‪ ،‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﻭ‪‬ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺹ‪.91 .‬‬
‫‪ - 3‬ﺍﻧﻈﺮ ﺍﻟﻔﺼﻞ ‪ 25‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻠﻐﺎﺓ‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﺳﻜﺘﺖ ﻋﻨﻪ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻏﲑ ﺃﻧﻪ ﳝﻜﻦ ﺍﻋﺘﻤﺎﺩ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺇﻃﺎﺭ ﺍﳌﺎﺩﺓ ‪ 400‬ﻣﻨﻬﺎ‪.‬‬

‫‪34‬‬
 ‫"ﺍﳌﺘﻼﻋﻨﺎﻥ ﺇﺫﺍ ﺗﻔﺮﻗﺎ‪ ،‬ﻻ ﳚﺘﻤﻌﺎﻥ ﺃﺑﺪﺍ‪".‬‬
‫ﻭﺍﻟﻠﻌﺎﻥ ﻣﱴ ﲢﻘﻘﺖ ﺷﺮﻭﻃﻪ ﺍﻟﺸﺮﻋﻴﺔ ﻳﺴﻘﻂ ﺍﳊﺪ ﺑﺈﲨﺎﻉ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﺭﺷﺪ‬
‫ﺍﳊﻔﻴﺪ‪:‬‬
‫"ﺍﻟﻠﻌﺎﻥ ﺇﳕﺎ ﺷﺮﻉ ﻟﺪﺭﺀ ﺍﳊﺪ‪..."1.‬‬
‫ﻭﺃﻫﻢ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ‪ ،‬ﺳﻘﻮﻁ ﺍﻟﻨﺴﺐ ﻋﻦ ﺍﻟﺰﻭﺝ‬
‫‪2‬‬
‫ﺍﳌﻼﻋﻦ ﻣﻦ ﺟﻬﺔ ﺃﻭﱃ‪ ،‬ﻭﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺍﳊﻤﻞ ﺃﻭ ﺍﻟﻮﻟﺪ ﺃﻧﻪ ﲣﻠﻒ ﻋﻦ ﺯﻧﺎ ﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ‪.‬‬
‫ﻫـ ‪ -‬ﺇ‪‬ﺎﻡ ﺍﻟﺰﻭﺟﺔ ﺑﺎﻟﺰﻧﺎ ﺩﻭﻥ ﻟﻌﺎﻥ ﻻ ﻳﺆﺩﻱ ﺇﱃ ﺗﺮﺗﻴﺐ ﺁﺛﺎﺭ ﺍﻟﻠﻌﺎﻥ‪:‬‬
‫ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺯﻝ ﻟﻠﺸﻴﺦ ﻋﻴﺴﻰ ﺑﻦ ﻋﻠﻲ ﺍﳊﺴﲏ ﺍﻟﻌﻠﻤﻲ‪:‬‬
‫‪"...‬ﻭﺳﺌﻞ ﺃﻳﻀﺎ ﻋﻦ ﺭﺟﻞ ﺩﺧﻠﺖ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺣﻴﺚ ﻻ ﻳﺮﺿﻰ ﻓﻘﺒﺢ ﻋﻠﻴﻬﺎ ﻭﺃﺳﺎﺀ ﺍﻟﻈﻦ ‪‬ﺎ‬
‫ﻓﺰﻋﻢ ﻣﻦ ﻗﺎﻡ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﲢﺮﻡ ﻋﻠﻴﻪ ﺑﺴﺒﺐ ﺫﻟﻚ‪.‬‬
‫ﻓﺄﺟﺎﺏ ‪:‬ﺇﻥ ﺍﻟﺰﻭﺟﺔ ﻻ ﲢﺮﻡ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﲟﺠﺮﺩ ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ‪‬ﺎ ﻭﻛﺬﻟﻚ ﺇﻥ ﺻﺮﺡ‬
‫ﲟﻘﺎﻟﺘﻪ ﻓﻴﻬﺎ ‪:‬ﺇ‪‬ﺎ ﻻ ﲢﺮﻡ ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﻟﻠﻌﺎﻥ ﻭﻳﻜﻮﻥ ﳍﺎ ﻋﻠﻴﻬﺎ ﺣﺪ ﺍﻟﺬﺭﻳﺔ ﻭﻟﻪ ﺍﻟﺴﻜﲎ ‪‬ﺎ ﻭﺍﻻﻧﺘﻘﺎﻝ‪،‬‬
‫ﺣﻴﺚ ﺷﺎﺀ ﻋﻦ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﺗﻨﺎﻟﻪ ﺍﻷﺣﻜﺎﻡ ﻭﲡﺮﻱ ﻓﻴﻪ ﺳﻨﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪"3.‬‬
‫ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻧﻔﻴﻪ ﺑﻮﺍﺳﻄﺔ ﺍﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ‬
‫ﺃﻭﻻ ‪ -‬ﺇﻋﻤﺎﻝ ﺍﳋﱪﺓ ﺍﻟﻘﻀﺎﺋﻴﺔ ﰲ ﳎﺎﻝ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻧﻔﻴﻪ ﻣﻦ ﻣﺴﺘﺠﺪﺍﺕ ﻣﺪﻭﻧﺔ‬
‫ﺍﻷﺳﺮﺓ‪:‬‬

‫‪ - 1‬ﺍﺑﻦ ﻋﺮﻓﺔ ﺍﻟﺪﺳﻮﻗﻲ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ‪ 405 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﺍﺑﻦ ﺭﺷﺪ ﺍﻟﻘﺮﻃﱯ )ﺍﳊﻔﻴﺪ(‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺑﻨﻔﺲ ﺍﳌﻮﺿﻊ‪.‬‬
‫‪ - 2‬ﺍﻟﻐﺎﺯﻱ ﺍﳊﺴﻴﲏ‪ ،‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ‪ ،‬ﲝﺚ ﻣﻨﺸﻮﺭ ﲟﺠﻠﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺍﻟﻌﺪﺩ ‪.130‬‬

‫‪ - 3‬ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺯﻝ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 71 .‬ﻭ‪.72‬‬

‫‪35‬‬
 ‫‪- 1‬ﺍﻟﻮﺿﻊ ﰲ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻠﻐﺎﺓ‪:‬‬
‫ﻧﻈﻢ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ ﰲ ﺍﻟﻔﺼﻮﻝ ﻣﻦ ‪ 83‬ﺇﱃ ‪ 96‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ‬
‫‪1‬‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻠﻐﺎﺓ‪.‬‬
‫ﻭﰲ ﺇﻃﺎﺭ ﻫﺬﻩ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﱂ ﻳﺸﺮ ﺍﳌﺸﺮﻉ ﺇﱃ ﺍﳋﱪﺓ ﺍﻟﻘﻀﺎﺋﻴﺔ‪ ،‬ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ‪.‬‬
‫ﻭﻗﺪ ﻃﺮﺣﺖ ﻣﺴﺄﻟﺔ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﺑﺎﳋﺼﻮﺹ ﺃﻣﺎﻡ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻐﺮﰊ ﻋﻤﻮﻣﺎ ﻭﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‬
‫ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﻨﺪ ﺍﳌﺪﻋﻲ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻄﺒﻴﺔ ﺍﻟﱵ ﺗﺜﺒﺖ ﺍﻟﻌﻘﻢ ﻭﻳﻨﻔﻲ ‪‬ﺎ‬
‫ﺍﻟﻨﺴﺐ‪.‬‬
‫ﻓﻤﺜﻼ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺳﺒﺐ ﺍﻟﻄﻌﻦ ﺍﻟﺬﻱ ﺭﻓﻌﻪ ﺍﻟﻄﺎﻋﻦ ﺇﱃ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﻭﺣﻴﺚ ﻳﻄﻌﻦ ﻃﺎﻟﺐ ﺍﻟﻨﻘﺾ ﰲ ﺍﳊﻜﻢ ﺍﳌﺬﻛﻮﺭ ﺑﻌﺪﻡ ﺍﻻﺭﺗﻜﺎﺯ ﻋﻠﻰ ﺃﺳﺎﺱ ﻭﻋﺪﻡ‬
‫ﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﻷﻧﻪ ﱂ ﻳﻮﺭﺩ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﺃﻟﻐﻰ ﺍﳋﱪﺍﺕ ﺍﻟﻄﺒﻴﺔ ﰲ ﺍﳌﻮﺿﻮﻉ ‪.‬ﻭﺃﻧﻪ ﻋﻠﻰ ﺍﻟﻌﻜﺲ‬
‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺗﺄﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﻣﺎ ﻗﺪ ﻳﺼﻞ ﺇﻟﻴﻪ ﺍﻷﻃﺒﺎﺀ ﰲ ﲢﻠﻴﻼ‪‬ﻢ‪،‬‬
‫ﻓﻴﻤﺎ ﳜﺺ ﺍﳊﻤﻞ ﻭﺫﻟﻚ ﻣﺎ ﻧﺼﺖ ﻋﻠﻴﻪ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ‪ -‬ﺍﳌﻠﻐﺎﺓ ‪ -‬ﻣﺜﻼ ﰲ ﺍﻟﻔﺼﻞ ‪76‬‬
‫ﻣﻦ ﺍﳌﺪﻭﻧﺔ‪ ،‬ﺇﺫ ﺟﻌﻠﺖ ﻟﻠﻘﺎﺿﻲ ﻭﻫﻮ ﻳﻨﻈﺮ ﰲ ﻣﺎﺩﺓ ﺍﻟﱰﺍﻉ ﺃﻥ ﻳﺴﺘﻌﲔ ﺑﺒﻌﺾ ﺍﳋﱪﺍﺀ ﻣﻦ ﺍﻷﻃﺒﺎﺀ‬
‫ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﺍﳊﻞ ﺍﻟﺬﻱ ﻳﻔﻀﻲ ﺇﱃ ﺍﳊﻜﻢ‪...".‬‬
‫ﻭﻗﺪ ﺭﻓﺾ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻄﻌﻦ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪"...‬ﺇﻥ ﻣﺎ ﻗﻀﻰ ﺑﻪ ﺍﳊﻜﻢ ﺍﳌﻄﻌﻮﻥ ﻓﻴﻪ ﳚﺪ ﺃﺳﺎﺳﻪ ﰲ ﺍﻟﻔﺼﻞ ‪ 91‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺬﻱ ﻳﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﻳﻌﺘﻤﺪ ﰲ ﺣﻜﻤﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻘﺮﺭﺓ ﺷﺮﻋﺎ ﰲ‬
‫ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﻭﻟﻴﺲ ﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺳﻴﻠﺔ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻄﱯ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻧﺺ ﻋﻠﻴﻪ ﺍﻟﻔﺼﻞ ‪76‬‬

‫‪ - 1‬ﺍﻛﺘﻔﻰ ﺍﻟﻔﺼﻞ ‪ 91‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻠﻐﺎﺓ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫"ﻳﻌﺘﻤﺪ ﺍﻟﻘﺎﺿﻲ ﰲ ﺣﻜﻤﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻘﺮﺭﺓ ﺷﺮﻋﺎ ﰲ ﻧﻔﻲ ﺍﻟﻨﺴﺐ"‪.‬‬

‫‪36‬‬
‫ﻣﻦ ﺍﳌﺪﻭﻧﺔ ﺧﺎﺹ ﲟﺎ ﺇﺫﺍ ﺑﻘﻴﺖ ﺍﻟﺮﻳﺒﺔ ﰲ ﺍﳊﻤﻞ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺳﻨﺔ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﻟﻮﻓﺎﺓ‬
‫ﳌﻌﺮﻓﺔ ﻣﺎ ﰲ ﺍﻟﺒﻄﻦ ﻫﻞ ﻋﻠﺔ ﺃﻡ ﲪﻞ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﻜﻮﻥ ﺍﻟﻮﺳﻴﻠﺔ ﻏﲑ ﻣﺒﻨﺔ ﻋﻠﻰ ﺃﺳﺎﺱ‪..."1.‬‬
‫ﻭﰲ ﻧﻔﺲ ﺍﻻﲡﺎﻩ‪ ،‬ﲤﺴﻚ ﺍﻟﺰﻭﺝ ﻣﻦ ﺃﺟﻞ ﻧﻔﻲ ﺍﻟﻨﺴﺐ‪ ،‬ﺳﻮﺍﺀ ﺃﻣﺎﻡ ﳏﻜﻤﺔ ﺍﳌﻮﺿﻮﻉ ﺃﻭ‬
‫ﺃﻣﺎﻡ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﺑﺄﻧﻪ ﻋﻘﻴﻢ ﻻ ﻳﻠﺪ ‪.‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﻣﺎ ﲤﺴﻚ ﺑﻪ ﺑﺎﻻﻋﺘﻤﺎﺩ‬
‫‪2‬‬
‫ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ‪ ،‬ﺣﻴﺚ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﻔﻰ ﺍﳊﻤﻞ ﺃﻭ ﺍﻟﻮﻟﺪ‪ ،‬ﺇﻻ ﺑﺎﻟﻠﻌﺎﻥ‪.‬‬
‫ﻭﻗﺪ ﺍﻧﺘﻘﺪﻧﺎ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﻘﻀﺎﺋﻲ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧﻪ ﻳﺘﻨﻜﺮ ﳌﺎ ﺣﻘﻘﻪ ﺍﻟﻄﺐ ﻣﻦ ﻣﻌﺠﺰﺍﺕ‬
‫‪3‬‬
‫ﻭﺧﺎﺻﺔ ﺑﻌﺪ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ‪.‬‬

‫‪ - 1‬ﻟﻼﻃﻼﻉ ﻋﻠﻰ ﻭﻗﺎﺋﻊ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺼﺎﺩﺭ ﻋﻦ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﺑﺘﺎﺭﻳﺦ ‪ 15‬ﺷﺘﻤﱪ ‪ 1981‬ﻭﺍﳌﻨﺸﻮﺭ ﲟﺠﻠﺔ ﻗﻀﺎﺀ ﺍ‪‬ﻠﺲ‬
‫ﺍﻷﻋﻠﻰ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،30‬ﺹ‪ 95 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﺍﻧﻈﺮ‪:‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺳﻴﻂ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪.2003 ،‬‬
‫‪ - 2‬ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ‪:‬‬
‫"ﻟﻜﻢ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﻟﻔﺼﻞ ‪ 85‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ ﺇﻥ ﻣﻀﻰ ﻋﻦ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ ﺃﻗﻞ ﻣﺪﺓ‬
‫ﺍﳊﻤﻞ ﻭﺃﻣﻜﻦ ﺍﻻﺗﺼﺎﻝ‪ ،‬ﻭﺃﻗﻞ ﻣﺪﺓ ﺍﳊﻤﻞ ﺣﺴﺐ ﺍﻟﻔﺼﻞ‪ 84‬ﻣﻦ ﻧﻔﺲ ﺍﻟﻘﺎﻧﻮﻥ ﻫﻲ ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﺍﻟﻄﺎﻋﻦ‪ ،‬ﻻ ﻳﻨﻔﻲ ﻛﻮﻥ‬
‫ﺍﻟﺰﻭﺍﺝ ﻭﻗﻊ ﺑﺘﺎﺭﻳﺦ ‪ 29‬ﻳﻮﻧﻴﻮ ‪ ،1993‬ﻛﻤﺎ ﻻ ﻳﻨﻔﻲ ﺃﻥ ﺍﺯﺩﻳﺎﺩ ﺍﻟﻮﻟﺪ ﻭﻗﻊ ﺑﺘﺎﺭﻳﺦ ‪ 11‬ﻓﱪﺍﻳﺮ ‪ ،1994‬ﺃﻱ ﺃﻥ ﺍﳌﺪﺓ ﺑﲔ ﺗﺎﺭﻳﺦ‬
‫ﺍﻟﺰﻭﺍﺝ ﻭﺗﺎﺭﻳﺦ ﺍﺯﺩﻳﺎﺩ ﺍﻟﻮﻟﺪ ﺗﺘﻌﺪﻯ ﺃﻗﻞ ﻣﺪﺓ ﺍﳊﻤﻞ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﻗﺎﻧﻮﻧﺎ‪ .‬ﻭﺍﶈﻜﻤﺔ ﳌﺎ ﻋﻠﻠﺖ ﻗﺮﺍﺭﻫﺎ ﺑﻜﻮﻥ ﺍﳊﻤﻞ‬
‫ﻭﺍﻻﺯﺩﻳﺎﺩ ﻭﻗﻌﺎ ﰲ ﺍﻷﻣﺪ ﺍﻟﻘﺎﻧﻮﱐ ﻭﺍﳌﺴﺘﺄﻧﻒ ﻋﻠﻴﻪ ﱂ ﻳﺴﻠﻚ ﻣﺴﻄﺮﺓ ﺍﻟﻠﻌﺎﻥ ﺗﻜﻮﻥ ﻗﺪ ﻃﺒﻘﺖ ﺍﻟﻘﺎﻧﻮﻥ ﺗﻄﺒﻴﻘﺎ ﺳﻠﻴﻤﺎ ﻭﻋﻠﻠﺖ‬
‫ﻗﺮﺍﺭﻫﺎ ﲟﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﻭﺭﺩﺕ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺪﻓﻮﻉ ﺍﳌﺜﺎﺭﺓ‪ ،‬ﳑﺎ ﻳﻜﻮﻥ ﻣﻌﻪ ﻣﺎ ﺃﺛﲑ ﺧﻼﻑ ﺍﻟﻮﺍﻗﻊ‪."...‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ ﺻﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 7‬ﺷﺘﻤﱪ ‪ ،2000‬ﻣﻨﺸﻮﺭ ﲟﺠﻠﺔ ﻗﻀﺎﺀ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،61‬ﺹ‪ 97 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻓﺎﳌﻼﺣﻆ ﰲ ﻫﺬﺍ ﺍﻟﻄﻌﻦ ﺃﻥ ﺍﻟﻄﺎﻋﻦ ﻳﻨﻔﻲ ﺍﻟﻨﺴﺐ ﻋﻨﻪ ﻷﻧﻪ ﻋﻘﻴﻢ‪ ،‬ﻏﲑ ﺃﻥ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﱂ ﻳﺸﺮ ﻣﻄﻠﻘﺎ ﺇﱃ ﻣﺴﺄﻟﺔ ﺍﻟﻌﻘﻢ‪.‬‬
‫‪ - 3‬ﻋﻠﻰ ﺇﺛﺮ ﺍﻛﺘﺸﺎﻑ ﲪﺾ ﻣﻌﲔ ﰲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﻣﻜﻦ ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﺍﻛﺘﺸﺎﻑ ﺟﺰﺀ ﻣﻌﲔ ﰲ ﺗﺮﻛﻴﺐ ﻫﺬﺍ‬
‫ﺍﳊﻤﺾ‪ .‬ﻭﻳﺘﻤﻴﺰ ﻫﺬﺍ ﺍﳉﺰﺀ ﺑﺄﻧﻪ ﳛﻤﻞ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻮﺭﺍﺛﻴﺔ ﺍﳋﺎﺻﺔ ﺑﻜﻞ ﺇﻧﺴﺎﻥ ﻭﺍﻟﱵ ﺗﻈﻞ ﻣﻼﺯﻣﺔ ﻟﻪ ﻣﺪﻯ ﺣﻴﺎﺗﻪ‪ .‬ﻭﻟﻘﺪ ﲰﻴﺖ‬
‫ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺑﺎﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺘﺸﺎﺑﻪ ﺃﺑﺪﺍ ﻓﻴﻬﺎ ﺇﻧﺴﺎﻥ ﻣﻊ ﺁﺧﺮ‪.‬‬
‫ﻭﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ‪ ،‬ﺣﺴﺐ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻮﺭﺍﺛﻴﺔ ﺍﻟﱵ ﺗﻨﺘﻘﻞ ﻣﻦ ﺍﻷﺻﻮﻝ ﺇﱃ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﺍﻟﱵ ﻣﻦ ﺷﺄ‪‬ﺎ ﲢﺪﻳﺪ ﺷﺨﺼﻴﺔ‬
‫ﻛﻞ ﻓﺮﻉ ﻋﻦ ﻃﺮﻳﻖ ﲢﻠﻴﻞ ﺟﺰﺀ ﻣﻦ ﺣﺎﻣﺾ ﺍﻟﺪﻧﺎ ‪ DNA‬ﺍﻟﺬﻱ ﲢﺘﻮﻱ ﻋﻠﻴﻪ ﺧﻼﻳﺎ ﺟﺴﻤﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﻟﺸﺨﺺ ﻣﺎ ﻳﺘﻢ ﻋﻦ ﻃﺮﻳﻖ ﻓﺤﺺ ﺍﳊﺎﻣﺾ ﺍﻟﻨﻮﻭﻱ ﻷﺣﺪ ﺍﳌﻮﺍﺩ ﺍﻟﺴﺎﺋﻠﺔ ﰲ ﺟﺴﻤﻪ‬
‫ﻛﺎﻟﺪﻡ ﺃﻭ ﺍﳌﲏ ﺃﻭ ﺍﻟﻠﻌﺎﺏ ﺃﻭ ﻷﺣﺪ ﺃﻧﺴﺠﺔ ﺍﳉﺴﻢ ﻛﺎﻟﻠﺤﻢ ﺃﻭ ﺍﳉﻠﺪ ﺃﻭ ﻣﻮﺍﺩ ﺃﺧﺮﻯ ﻛﺎﻟﺸﻌﺮ ﺃﻭ ﺍﻟﻌﻈﺎﻡ‪.‬‬

‫‪37‬‬
 ‫‪- 2‬ﻣﻮﻗﻒ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻣﻦ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺒﻴﻮﻟﻮﺟﻲ‬
‫ﱂ ﻳﻌﺪ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ‪ ،‬ﰲ ﺇﻃﺎﺭ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﳛﻴﻞ ﰲ ﳎﺎﻝ ﺍﻹﺛﺒﺎﺕ ﻋﻤﻮﻣﺎ ﻭﺇﺛﺒﺎﺕ‬
‫ﺍﻟﻨﺴﺐ ﻭﻧﻔﻴﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺃﻭ ﻋﻠﻰ ﺍﻟﺒﻴﻨﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺣﺪﻫﺎ‪،‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ﺍﳊﺎﻝ ﰲ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻠﻐﺎﺓ ‪.‬ﻓﻬﻜﺬﺍ ﺃﻭﻻ ﻛﺜﲑﺍ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﻭﺳﺎﺋﻞ‬
‫ﺍﻹﺛﺒﺎﺕ ﻋﺎﻣﺔ ‪.‬ﻭﰲ ﳎﺎﻝ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻧﻔﻴﻪ ﺑﺎﳋﺼﻮﺹ ﻛﺜﲑﺍ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﺍﳋﱪﺓ ﺍﻟﻘﻀﺎﺋﻴﺔ‪ ،‬ﺩﻭﻥ‬
‫ﺃﻱ ﲢﺪﻳﺪ‪.‬‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﺗﻨﺺ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳌﺎﺩﺓ ‪ 16‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﺇﺫﺍ ﺣﺎﻟﺖ ﺃﺳﺒﺎﺏ ﻗﺎﻫﺮﺓ‪ ،‬ﺩﻭﻥ ﺗﻮﺛﻴﻖ ﺍﻟﻌﻘﺪ ﰲ ﻭﻗﺘﻪ‪ ،‬ﺗﻌﺘﻤﺪ ﺍﶈﻜﻤﺔ ﰲ ﺳﺎﻉ ﺩﻋﻮﻯ‬
‫ﺍﻟﺰﻭﺟﻴﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﻭﺳﺎﺋﻞ ﺍﻹﺛﺒﺎﺕ ﻭﻛﺬﺍ ﺍﳋﱪﺓ‪..."1.‬‬

‫ﻓﺤﺴﺐ ﺟﺎﻧﺐ ﻣﻦ ﺍﻟﻔﻘﻪ‪ ،‬ﺗﻌﺘﱪ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﺃﺩﻕ ﻭﺳﻴﻠﺔ ﻋﺮﻓﺖ ﺣﱴ ﺍﻵﻥ ﰲ ﲢﺪﻳﺪ ﻫﻮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻷﻥ ﻧﺘﺎﺋﺠﻬﺎ ﻗﻄﻌﻴﺔ‪،‬‬
‫ﻻ ﺗﻘﺒﻞ ﺍﻟﺸﻚ ﻭﺫﻟﻚ ﺑﻨﺴﺒﺔ ‪.100%‬‬
‫ﻭﰲ ﳎﺎﻝ ﺍﻟﻨﺴﺐ‪ ،‬ﺃﺗﺎﺣﺖ ﺩﺭﺍﺳﺔ ﺗﻮﺍﻓﻖ ﺍﻟﺼﻔﺎﺕ ﺍﳌﻤﻴﺰﺓ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳊﻤﺾ ﺍﻟﻨﻮﻭﻱ ﻟﻸﻡ ﻭﺗﻠﻚ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳊﻤﺾ‬
‫ﺍﻟﻨﻮﻭﻱ ﻟﻠﻄﻔﻞ ﺇﱃ ﲣﺮﻳﺞ ﺗﺮﻛﻴﺒﺔ ﻻ ﺗﻮﺟﺪ‪ ،‬ﺇﻻ ﻋﻨﺪ ﺷﺨﺺ ﻭﺍﺣﺪ ﻫﻮ ﺍﻷﺏ ﺍﻟﺒﻴﻮﻟﻮﺟﻲ ﻟﻠﻄﻔﻞ‪.‬‬
‫ﺍﻧﻈﺮ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻮﺳﻊ‪:‬‬
‫‪ -‬ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻫﻼﱄ‪ ،‬ﻣﺪﻯ ﺣﺠﻴﺔ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﻭﻋﻼﺋﻘﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ ﻣﻘﺎﺭﻧﺔ‪ ،‬ﳎﻠﺔ ﺍﻟﻨﺸﺮ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﺟﺎﻣﻌﺔ‬
‫ﺍﻟﻜﻮﻳﺖ‪ ،2001 ،‬ﺹ‪ .7 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﻧﺎﺻﺮ ﻋﺒﺪ ﺍﷲ ﺍﳌﻴﻤﺎﻥ‪ ،‬ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﰲ ﳎﺎﻝ ﺍﻟﻄﺐ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﻨﺴﺐ‪ ،‬ﲝﺚ ﻗﺪﻡ ﳌﺆﲤﺮ ﺍﳍﻨﺪﺳﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﺑﲔ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﻭﺍﻟﻘﺎﻧﻮﻥ‪.‬‬
‫‪ -‬ﺧﻠﻴﻔﺔ ﻋﻠﻲ ﺍﻟﻜﻌﱯ‪ ،‬ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﻭﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﳉﺎﻣﻌﺔ ﺍﳉﺪﻳﺪﺓ ﻟﻠﻨﺸﺮ‪ ،‬ﺍﻷﺳﻜﻨﺪﺭﻳﺔ‪،2004 ،‬‬
‫ﺹ‪ 28 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ ﺍﻟﺒﻨﻮﺓ ﻭﺍﻟﻨﺴﺐ ﰲ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 176 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪1‬‬
‫‪ -‬ﻭﳓﻦ ﻧﻨﺘﻘﺪ ﺑﺸﺪﺓ ﺣﺸﺮ ﺍﻹﺛﺒﺎﺕ ﺑﺎﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ ﰲ ﻫﺬﺍ ﺍﳌﻘﺘﻀﻰ‪ ،‬ﺇﺫ ﺍﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ ﻻ ﺗﺜﺒﺖ‪ ،‬ﺇﻻ ﺍﻟﻮﻗﺎﺋﻊ ﻭﻟﻴﺲ ﺍﻟﻌﻘﻮﺩ‬
‫ﺍﻟﱵ ﺗﻌﺘﱪ ﻣﺴﺄﻟﺔ ﻗﺎﻧﻮﻧﻴﺔ‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺩ ﻋﻘﺪ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺍﻧﻈﺮ‪:‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﻗﺮﺍﺀﺓ ﰲ ﺍﳌﺎﺩﺓ ‪ 16‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻛﺘﺎﺏ ﻗﻴﺪ ﺍﻟﻄﺒﻊ‪ ،‬ﺹ‪.126 .‬‬

‫‪38‬‬
 ‫ﻭﺗﻨﺺ ﺍﳌﺎﺩﺓ ‪ 153‬ﻣﻦ ﻧﻔﺲ ﺍﳌﺪﻭﻧﺔ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﻳﺜﺒﺖ ﺍﻟﻔﺮﺍﺵ ﲟﺎ ﺗﺜﺒﺖ ﺑﻪ ﺍﻟﺰﻭﺟﻴﺔ‪.‬‬
‫ﻳﻌﺘﱪ ﺍﻟﻔﺮﺍﺵ ﺑﺸﺮﻭﻃﻪ ﺣﺠﺔ ﻗﺎﻃﻌﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ‪ ،‬ﻻ ﳝﻜﻦ ﺍﻟﻄﻌﻦ ﻓﻴﻪ‪ ،‬ﺇﻻ ﻣﻦ ﺍﻟﺰﻭﺝ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻠﻌﺎﻥ ﺃﻭ ﺑﻮﺍﺳﻄﺔ ﺧﱪﺓ ﺗﻔﻴﺪ ﺍﻟﻘﻄﻊ ﺑﺸﺮﻃﲔ‪:‬‬
‫‪-‬ﺇﺩﻻﺀ ﺍﻟﺰﻭﺝ ﺍﳌﻌﲏ ﺑﺪﻻﺋﻞ ﻗﻮﻳﺔ ﻋﻠﻰ ﺍﺩﻋﺎﺋﻪ‪.‬‬
‫‪-‬ﺻﺪﻭﺭ ﺃﻣﺮ ﻗﻀﺎﺋﻲ ‪‬ﺬﻩ ﺍﳋﱪﺓ‪".‬‬
‫ﻭﺗﻨﺺ ﺍﳌﺎﺩﺓ ‪ 158‬ﻣﻦ ﻧﻔﺲ ﺍﻟﻘﺎﻧﻮﻥ ﺩﺍﺋﻤﺎ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﻳﺜﺒﺖ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻔﺮﺍﺵ ﺃﻭ ﺑﺈﻗﺮﺍﺭ ﺍﻷﺏ ﺃﻭ ﺑﺸﻬﺎﺩﺓ ﻋﺪﻟﲔ ﺃﻭ ﺑﺒﻴﻨﺔ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻭﺑﻜﻞ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻘﺮﺭﺓ ﺷﺮﻋﺎ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﳋﱪﺓ ﺍﻟﻘﻀﺎﺋﻴﺔ‪".‬‬
‫ﻭﻧﻔﺲ ﺍﳊﻜﻢ ﻗﺮﺭﺗﻪ ﺍﻟﻔﻘﺮﺓ ﺍﻷﺧﲑﺓ ﻟﻠﻤﺎﺩﺓ ‪ 156‬ﻣﻦ ﺫﺍﺕ ﺍﳌﺪﻭﻧﺔ‪.‬‬
‫ﻭﻃﺒﻴﻌﻲ ﺃﻥ ﻧﻀﻴﻒ ﺇﱃ ﻫﺬﻩ ﺍﳌﻘﺘﻀﻴﺎﺕ ﺍﻟﺘﺤﻮﻝ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺃﺑﺪﺍﻩ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‬
‫ﲞﺼﻮﺹ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ ﰲ ﳎﺎﻝ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﻔﺎﺩ ﺻﺮﺍﺣﺔ ﻣﻦ ﻗﺮﺍﺭﻩ‬
‫‪1‬‬
‫ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 9‬ﻣﺎﺭﺱ‪2005.‬‬

‫‪1‬‬
‫‪ -‬ﺟﺎﺩ ﰲ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ‪:‬‬
‫"ﺣﻴﺚ ﺻﺢ ﻣﺎ ﻋﺎﺑﻪ ﺍﻟﻄﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺭ ﺍﳌﻄﻌﻮﻥ ﻓﻴﻪ‪ ،‬ﺫﻟﻚ ﺃﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﺮﺍﺵ ﺍﻟﺸﺮﻋﻲ ﻗﺮﻳﻨﺔ ﻗﺎﻃﻌﺔ ﻋﻠﻰ ﺇﺛﺒﺎﺕ‬
‫ﺍﻟﻨﺴﺐ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻣﺸﺮﻭﻁ ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﻟﻮﻻﺩﺓ ﺛﺎﺑﺘﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺩﺍﺧﻞ ﺍﻷﻣﺪ ﺍﳌﻌﺘﱪ ﺷﺮﻋﺎ ﺑﺸﻜﻞ ﻻ ﻣﺮﺍﺀ ﻓﻴﻪ ﻭﻻ ﺟﺪﺍﻝ‪،‬‬
‫ﻭﲟﺎ ﺃﻥ ﻣﻮﺿﻮﻉ ﺍﳋﺼﻮﻣﺔ ﻳﺪﻭﺭ ﺣﻮﻝ ﺍﺩﻋﺎﺀ ﺍﳌﻄﻠﻮﺑﺔ ﺃ‪‬ﺎ ﻃﻠﻘﺖ ﻣﻦ ﺍﻟﻄﺎﻋﻦ ﺑﺘﺎﺭﻳﺦ ‪ 20‬ﺩﺟﻨﱪ ‪ 1989‬ﻭﻭﺿﻌﺖ ﺍﻹﺑﻦ‬
‫ﺳﻌﻴﺪ ﺍﳌﻄﻠﻮﺏ ﻧﻔﻘﺘﻪ ﺑﺘﺎﺭﻳﺦ ﻓﺎﺗﺢ ﻳﻨﺎﻳﺮ ‪ 1990‬ﻭﻗﺪﻣﺖ ﺷﻬﺎﺩﺓ ﻭﻻﺩﺗﻪ ﳏﺮﺭﺓ ﺑﺘﺎﺭﻳﺦ ‪ 20‬ﻳﻮﻟﻴﻮﺯ ‪ 2000‬ﻣﻦ ﻗﺎﺋﺪ ﺍﻟﻐﻨﺎﺩﺭﺓ‬
‫ﺑﺈﻓﺎﺩﺓ ﻣﻦ ﺍﻟﺸﻴﺦ ﻭﺗﺼﺮﻳﺢ ﺷﺮﻑ ﻣﻨﻬﺎ‪ .‬ﻭﻧﻔﻰ ﺍﻟﻄﺎﻟﺐ ﻧﺴﺐ ﺍﻹﺑﻦ ﺍﳌﺬﻛﻮﺭ ﺇﻟﻴﻪ ﻟﻜﻮﻧﻪ ﱂ ﻳﻌﻠﻢ ﺑﻮﺟﻮﺩﻩ ﺇﻻ ﺑﺘﺎﺭﻳﺦ ‪15‬‬
‫ﺃﻛﺘﻮﺑﺮ ‪ ،2002‬ﺃﻱ ﺑﻌﺪ ﺗﻮﺻﻠﻪ ﺑﺪﻋﻮﻯ ﺍﳌﻄﺎﻟﺒﺔ ﺑﻨﻔﻘﺘﻪ ﻭﻟﻜﻮﻧﻪ ﺃﻳﻀﺎ ﻋﻘﻴﻤﺎ ﻭﺃﺩﱃ ﺑﻮﺛﺎﺋﻖ ﻃﺒﻴﺔ ﻟﺘﺄﻛﻴﺪ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺘﻤﺲ‬
‫ﺇﺟﺮﺍﺀ ﺧﱪﺓ ﻃﺒﻴﺔ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻷﺑﻦ ﺍﳌﺬﻛﻮﺭ ﻟﺘﺤﺪﻳﺪ ﺳﻨﻪ ﻭﺗﺎﺭﻳﺦ ﺍﺯﺩﻳﺎﺩﻩ ﻭﻫﻞ ﻫﻮ ﻣﻦ ﺻﻠﺒﻪ ﺃﻡ ﻻ‪ ،‬ﻭﺃﻧﻪ ﺃﻣﺎﻡ ﺍﺧﺘﻼﻑ‬
‫ﺍﻟﺰﻭﺟﲔ ﺑﺸﺄﻥ ﺗﺎﺭﻳﺦ ﺍﺯﺩﻳﺎﺩ ﺍﻻﺑﻦ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﺍﶈﻜﻤﺔ ﺃﻥ ﺗﺒﺤﺚ ﺑﻮﺳﺎﺋﻞ ﺍﻹﺛﺒﺎﺕ ﺍﳌﻌﺘﻤﺪﺓ ﺷﺮﻋﺎ ﻭﻣﻨﻬﺎ‬
‫ﺍﳋﱪﺓ ﺍﻟﱵ ﻻ ﻳﻮﺟﺪ ﻧﺺ ﻗﺎﻧﻮﱐ ﺻﺮﻳﺢ ﳝﻨﻊ ﺍﶈﻜﻤﺔ ﻣﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ‪‬ﺎ‪ .‬ﻭﺍﶈﻜﻤﺔ ﳌﺎ ﺍﻛﺘﻔﺖ ﺑﺎﻟﻘﻮﻝ ﺭﺩﺍ ﻋﻠﻰ ﻣﻠﺘﻤﺲ‬

‫‪39‬‬
 ‫ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﺍﳌﺸﺮﻉ ﱂ ﻳﺸﺮ ﻣﻄﻠﻘﺎ ﺇﱃ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﺃﻭ ﺍﻟﺘﺤﻠﻴﻞ ﺍﳉﻴﲏ ﺑﺎﻟﻠﻔﻆ‬
‫ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭﺇﳕﺎ ﺃﺷﺎﺭ ﻓﻘﻂ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﺼﻮﺹ ﺃﻋﻼﻩ ﺇﱃ ﺍﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺑﺎﺏ ﺍﻟﻜﻞ ﺍﻟﺬﻱ‬
‫ﻳﺘﻀﻤﻦ ﺍﳉﺰﺀ‪.‬‬
‫ﻭﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﻘﻀﺎﺋﻴﺔ‪ ،‬ﻓﻼ ﻳﺘﻢ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻧﻔﻴﻪ ﺑﺎﳋﺼﻮﺹ‪ ،‬ﺇﻻ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺍﻟﺘﻠﺤﻠﻴﻞ ﺍﳉﻴﲏ ﻋﻨﺪﻣﺎ ﻳﺘﻄﻠﺐ ﺍﻟﱰﺍﻉ ﺫﻟﻚ‪.‬‬
‫ﺑﻘﻴﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻪ ﺍﳊﺪﻳﺚ ﳎﻤﻊ ﻋﻠﻰ ﺃﻥ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﰲ ﳎﺎﻝ‬
‫ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻧﻔﻴﻪ‪ ،‬ﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻄﻠﻘﺎ ﻣﻊ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻦ ﺫﻟﻚ ﻣﺜﻼ ﻗﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪:‬‬
‫}ﺳ‪‬ﻨ‪‬ﺮﹺﻳﻬﹺﻢ‪ ‬ﺁﻳ‪‬ﺎﺗ‪‬ﻨ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻵﻓﹶﺎﻕﹺ ﻭ‪‬ﻓ‪‬ﻲ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ‪ ‬ﺣ‪‬ﺘ‪ّ‬ﻰ ﻳ‪‬ﺘ‪‬ﺒ‪‬ﻴ‪ّ‬ﻦ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺃﹶﻧ‪ّ‬ﻪ‪ ‬ﺍﻟﹾﺤ‪‬ﻖ‪ ّ‬ﺃﹶﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹾﻒ‪ ‬ﺑﹺﺮ‪‬ﺑﹺّ ‪‬‬
‫ﻚ‬
‫ﺃﹶﻧ‪ّ‬ﻪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻛﹸﻞﹺّ ﺷ‪‬ﻲ‪‬ﺀٍ ﺷ‪‬ﻬﹺﻴﺪ‪{‬‬
‫‪1‬‬
‫ﺍﻵﻳﺔ ‪ 53‬ﻣﻦ ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪.‬‬

‫ﺇﺟﺮﺍﺀ ﺧﱪﺓ ﺑﺄﻥ ﻣﺎ ﲤﺴﻚ ﺑﻪ ﺍﻟﻄﺎﻟﺐ ﳜﺎﻟﻒ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺣﻮﻝ ﺍﻋﺘﻤﺎﺩ ﻧﺺ ﻗﺎﻃﻊ ﰲ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﺈ‪‬ﺎ‬
‫ﱂ ﺗﻀﻊ ﳌﺎ ﻗﻀﺖ ﺑﻪ ﺃﺳﺎﺳﺎ ﻭﻋﺮﺿﺖ ﻗﺮﺍﺭﻫﺎ ﻟﻠﻨﻘﺾ‪."...‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ‪ ،‬ﻋﺪﺩ ‪ 150‬ﺻﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 9‬ﻣﺎﺳﺮ ‪ ،2005‬ﰲ ﺍﳌﻠﻒ ﺍﻟﺸﺮﻋﻲ ﻋﺪﺩ ‪) 615/1/2/2003‬ﻗﺮﺍﺭ ﻏﲑ‬
‫ﻣﺸﺮﻭﻉ(‪.‬‬
‫ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﱰﺍﻉ ﻗﺪ ﺑﺪﺃﺕ ﺃﻃﻮﺍﺭﻩ ﰲ ﻇﻞ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻠﻐﺎﺓ ﻭﺃﻥ ﺍﻟﻄﻌﻦ ﻓﻴﻪ ﺃﻣﺎﻡ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻗﺪ‬
‫ﰎ ﰲ ﻇﻞ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬

‫‪1‬‬
‫‪ -‬ﻋﻠﻰ ﺃﻧﻪ ﺗﻮﺟﺪ ﺑﻜﺘﺎﺏ ﺍﷲ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﺃﺧﺮﻯ‪ ،‬ﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪:‬‬
‫ﺃ ‪ -‬ﺃﹶﻟﹶﻢ‪ ‬ﻳ‪‬ﻚ‪ ‬ﻧ‪‬ﻄﹾﻔﹶﺔﹰ ﻣ‪ّ‬ﻦ ﻣ‪ّ‬ﻨﹺﻲﹴّ ﻳ‪‬ﻤ‪‬ﻨ‪‬ﻰ ﺛﹸﻢ‪ ّ‬ﻛﹶﺎﻥﹶ ﻋ‪‬ﻠﹶﻘﹶﺔﹰ ﻓﹶﺨ‪‬ﻠﹶﻖ‪ ‬ﻓﹶﺴ‪‬ﻮ‪ّ‬ﻯ ﻓﹶﺠ‪‬ﻌ‪‬ﻞﹶ ﻣ‪‬ﻨ‪‬ﻪ‪ ‬ﺍﻟﺰ‪ّ‬ﻭ‪‬ﺟ‪‬ﻴ‪‬ﻦﹺ ﺍﻟﺬﹶّﻛﹶﺮ‪ ‬ﻭ‪‬ﺍﻷُﻧﺜﹶﻰ‬
‫ﺍﻵﻳﺎﺕ ‪ 36‬ﻭ‪ 37‬ﻭ‪ 38‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺏ ‪ -‬ﻭ‪‬ﺃﹶﻧ‪ّ‬ﻪ‪ ‬ﺧ‪‬ﻠﹶﻖ‪ ‬ﺍﻟﺰ‪ّ‬ﻭ‪‬ﺟ‪‬ﻴ‪‬ﻦﹺ ﺍﻟﺬﹶّﻛﹶﺮ‪ ‬ﻭ‪‬ﺍﻷُﻧﺜﹶﻰ ﻣ‪‬ﻦ ﻧ‪ّ‬ﻄﹾﻔﹶﺔ‪ ‬ﺇﹺﺫﹶﺍ ﺗ‪‬ﻤ‪‬ﻨ‪‬ﻰ‬
‫ﺍﻵﻳﺘﺎﻥ ‪ 44‬ﻭ‪ 45‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‪.‬‬
‫ﺝ ‪ -‬ﺃﹶﻓﹶﺮ‪‬ﺃﹶﻳ‪‬ﺘ‪‬ﻢ ﻣ‪ّ‬ﺎ ﺗ‪‬ﻤ‪‬ﻨ‪‬ﻮﻥﹶ ﺃﹶﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﺗ‪‬ﺨ‪‬ﻠﹸﻘﹸﻮﻧ‪‬ﻪ‪ ‬ﺃﹶﻡ‪ ‬ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﺍﻟﹾﺨ‪‬ﺎﻟ‪‬ﻘﹸﻮﻥﹶ‬

‫‪40‬‬
 ‫ﺛﺎﻧﻴﺎ ‪ -‬ﺷﺮﻭﻁ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳋﱪﺓ ﺍﳉﻴﻨﻴﺔ‪:‬‬
‫ﺗﺴﺘﻔﺎﺩ ﺷﺮﻭﻁ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳋﱪﺓ ﺍﳉﻴﻨﻴﺔ ﻹﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﺃﻭ ﻧﻔﻴﻪ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﺎﺩﺗﲔ‬
‫‪ 153‬ﻭ ‪159‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻓﻴﻬﻤﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫" ‪1 -‬ﻳﺜﺒﺖ ﺍﻟﻔﺮﺍﺵ ﲟﺎ ﺗﺜﺒﺖ ﺑﻪ ﺍﻟﺰﻭﺟﻴﺔ‪.‬‬
‫ﻳﻌﺘﱪ ﺍﻟﻔﺮﺍﺵ ﺑﺸﺮﻭﻃﻪ ﺣﺠﺔ ﻗﺎﻃﻌﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ‪ ،‬ﻻ ﳝﻜﻦ ﺍﻟﻄﻌﻦ ﻓﻴﻪ‪ ،‬ﺇﻻ ﻣﻦ‬
‫ﺍﻟﺰﻭﺝ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻠﻌﺎﻥ ﺃﻭ ﺑﻮﺍﺳﻄﺔ ﺧﱪﺓ ﺗﻔﻴﺪ ﺍﻟﻘﻄﻊ ﺑﺸﺮﻃﲔ‪:‬‬
‫‪-‬ﺇﺩﻻﺀ ﺍﻟﺰﻭﺝ ﺑﺪﻻﺋﻞ ﻗﻮﻳﺔ ﻋﻠﻰ ﺍﺩﻋﺎﺋﻪ‪.‬‬
‫‪-‬ﺻﺪﺭﻭ ﺣﻜﻢ ﻗﻀﺎﺋﻲ ‪‬ﺬﻩ ﺍﳋﱪﺓ‪".‬‬
‫‪- 2‬ﻭﲞﺼﻮﺹ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﺃﺣﺎﻟﺖ ﺍﳌﺎﺩﺓ ‪ 159‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﻣﻘﺘﻀﻴﺎﺕ ﻟﻠﻤﺎﺩﺓ‬
‫‪153‬ﺃﻋﻼﻩ‪ ،‬ﺣﻴﺚ ﻧﺼﺖ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﻻ ﻳﻨﺘﻔﻲ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﻋﻦ ﺍﻟﺰﻭﺝ ﺃﻭ ﲪﻞ ﺍﻟﺰﻭﺟﺔ ﻣﻨﻪ‪ ،‬ﺇﻻ ﲝﻜﻢ ﻗﻀﺎﺋﻲ‪ ،‬ﻃﺒﻘﺎ ﻟﻠﻤﺎﺩﺓ‬
‫‪153‬ﺃﻋﻼﻩ‪ ،"1‬ﻣﻦ ﺧﻼﻝ ﻧﺼﻮﺹ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬

‫ﺍﻵﻳﺘﺎﻥ ‪ 60‬ﻭ‪ 61‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ‪.‬‬

‫ﺩ ‪{ -‬ﺇﹺﻧ‪ّ‬ﺎ ﺧ‪‬ﻠﹶﻘﹾﻨ‪‬ﺎ ﺍﻹِﻧﺴ‪‬ﺎﻥﹶ ﻣ‪‬ﻦ ﻧ‪ّ‬ﻄﹾﻔﹶﺔ‪ ‬ﺃﹶﻣ‪‬ﺸ‪‬ﺎﺝﹴ ﻧ‪ّ‬ﺒ‪‬ﺘ‪‬ﻠ‪‬ﻴﻪ‪ ‬ﻓﹶﺠ‪‬ﻌ‪‬ﻠﹾﻨ‪‬ﺎﻩ‪ ‬ﺳ‪‬ﻤ‪‬ﻴﻌ‪‬ﺎ ﺑ‪‬ﺼ‪‬ﲑ‪‬ﺍ}‬
‫ﺍﻵﻳﺔ ‪ 2‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻳﻘﻮﻝ ﺍﻟﻔﻘﻴﻪ ﺍﳊﻨﺒﻠﻲ ﺍﻟﻜﺒﲑ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪:‬‬
‫"ﻓﺈﻥ ﻇﻬﺮﺕ ﺃﻣﺎﺭﺍﺕ ﺍﻟﻌﺪﻝ ﻭﺃﺳﻔﺮ ﻭﺟﻬﻬﺎ ﺑﺄﻱ ﻃﺮﻳﻖ ﻓﺘﻢ ﺷﺮﻉ ﺍﷲ ﻭﺩﻳﻨﻪ‪."...‬‬
‫‪ -‬ﺍﻟﻄﺮﻕ ﺍﳊﻜﻴﻤﺔ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 127 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﺟﺎﺀ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺎﻟﻜﻲ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﺸﺎﻃﱯ‪:‬‬
‫"ﺍﻟﻘﻄﻊ ﻳﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻈﻦ‪."...‬‬
‫ﺍﳌﻮﺍﻓﻘﺎﺕ ﰲ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﻣﻘﺪﻣﺎﺕ ﺍﳌﺆﻟﻒ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺹ‪.19 .‬‬
‫‪1‬‬
‫‪ -‬ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﻳﺸﺘﺮﻙ ﻓﻴﻬﺎ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﻣﻊ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﺣﻴﺚ ﻻ ﻟﻌﺎﻥ ﺑﺪﻭﻥ‬
‫ﺣﻜﻢ ﻗﻀﺎﺋﻲ‪.‬‬
‫ﺭﺍﺟﻊ ﻣﺎ ﺳﺒﻖ‪.‬‬

‫‪41‬‬
‫ﻭﻧﻀﻴﻒ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺤﻮﻝ ﺍﻟﺘﺸﺮﻳﻌﻲ‪ ،‬ﺍﻋﺘﻤﺎﺩ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻐﺮﰊ ﰲ ﻋﻤﻮﻣﻴﺘﻪ ﻋﻠﻰ ﺍﻟﺒﺼﻤﺔ‬
‫‪1‬‬
‫ﺍﻟﻮﺭﺍﺛﻴﺔ ﻹﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻧﻔﻴﻪ‪ ،‬ﺭﻏﻢ ﺃﻥ ﺍﳌﺸﺮﻉ ﺃﺷﺎﺭ ﻓﻘﻂ ﺇﱃ ﺍﳋﱪﺓ ﺃﻭ ﺍﳋﱪﺓ ﺍﻟﻘﻀﺎﺋﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﱂ ﻳﻘﻴﺪ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ‪ ،‬ﺇﻻ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻔﺮﺍﺵ ﻭﻫﻮ ﻛﻨﺎﻳﺔ ﻋﻦ‬
‫ﺍﻟﺰﻭﺟﻴﺔ‪.‬‬
‫ﻏﲑ ﺃﻧﻪ ﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﺑﺎﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ ﰲ ﺣﺎﻻﺕ ﺧﺎﺻﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﱂ ﻳﻀﻊ ﻟﻪ‬
‫ﺍﳌﺸﺮﻉ ﺃﻱ ﻗﻴﺪ ﺃﻭ ﺷﺮﻁ ﺣﺴﺐ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺍﳌﺎﺩﺓ ‪ 158‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻭﲞﺼﻮﺹ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﻋﻦ ﻃﺮﻳﻖ ﺍﳋﱪﺓ ﺍﳉﻴﻨﻴﺔ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺷﺮﻭﻁ‪ ،‬ﻭﻣﻨﻬﺎ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﳋﺼﻮﺹ‪:‬‬
‫‪-1‬ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ ‪:‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﻻﺣﻘﺎ ﺷﺮﻋﺎ ﺑﺎﻷﺏ‪:‬‬
‫ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺃﻥ ﻣﻦ ﺷﺮﻭﻁ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﻋﻦ ﻃﺮﻳﻖ ﺍﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ ‪ -‬ﻭﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﺎﻥ ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﻣﻮﺿﻮﻉ ﺍﻟﻨﻔﻲ ﻻﺣﻘﺎ ﺷﺮﻋﺎ ﺑﺎﻟﺰﻭﺝ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻔﺮﺍﺵ ‪.‬ﺃﻣﺎ ﺇﻥ‬
‫ﺛﺒﺖ ﺍﺧﺘﻼﻝ ﺷﺮﻭﻁ ﺍﻟﻔﺮﺍﺵ ﻛﻤﺎ ﻫﻲ ﳏﺪﺩﺓ ﺑﺎﳌﺎﺩﺓ ‪ 154‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﻟﺪ ﰲ ﻫﺬﻩ‬
‫ﺍﳊﺎﻟﺔ ﻳﻜﻮﻥ ﻣﻨﻔﻴﺎ ﲝﻜﻢ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳓﺘﺎﺝ ﺇﱃ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﻟﻨﻔﻴﻪ‪ ،‬ﻣﺎ ﱂ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ‬
‫ﲝﺎﻻﺕ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ ﻳﺜﺒﺖ ﻓﻴﻬﺎ ﺍﻟﻨﺴﺐ ﺧﺎﺭﺝ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ ﺍﳌﺴﺘﻨﺪﺓ ﺇﱃ ﻓﺮﺍﺵ ﺻﺤﻴﺢ‪ ،‬ﻭﻣﻦ ﺫﻙ‬
‫ﻣﺜﻼ ﺣﺎﻟﺔ ﺍﻻﺗﺼﺎﻝ ﺑﺸﺒﻬﺔ ﻭﺣﺎﻟﺔ ﺍﻟﺰﻭﺍﺝ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ‪.‬‬
‫ﻭﺗﺴﺘﻔﺎﺩﺓ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻋﻼﻩ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺍﳌﺘﺄﻧﻴﺔ ﳌﻘﺘﻀﻴﺎﺕ ﺍﳌﺎﺩﺓ ‪ 153‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻭﻣﻦ‬
‫ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ‪ -‬ﳏﻜﻤﺔ ﺍﻟﻨﻘﺾ ﺣﺎﻟﻴﺎ ‪ -‬ﻭﻣﻦ ﺫﻟﻚ‪:‬‬
‫‪"...‬ﳌﺎ ﻛﺎﻧﺖ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﺎﺩﺓ ‪ 154‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺗﻨﺺ ﻋﻠﻰ ﺃﻥ ﺃﻗﻞ ﻣﺪﺓ ﺍﳊﻤﻞ ﺳﺘﺔ‬
‫‪1‬‬
‫‪ -‬ﺭﺍﺟﻊ ﳐﺘﻠﻒ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﻘﻀﺎﺋﻴﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﰲ‪:‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 475 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﺒﻨﻮﺓ ﻭﺍﻟﻨﺴﺐ ﰲ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 198 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪42‬‬
 ‫ﺃﺷﻬﺮ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻘﺪ ‪.‬ﻭﻛﺎﻥ ﺍﻟﺒﲔ ﻣﻦ ﺃﻭﺭﺍﻕ ﺍﳌﻠﻒ ﺃﻥ ﺍﻟﻄﺎﻟﺒﺔ ﻭﺿﻌﺖ ﲪﻠﻬﺎ ﺑﺘﺎﺭﻳﺦ‬
‫‪2000/12/16‬ﻭﻷﻗﻞ ﻣﻦ ﺳﺘﺔ ﺃﺷﻬﺮ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻘﺪ ﺍﳌﱪﻡ ﺑﺘﺎﺭﻳﺦ‪ ، 2000/10/20‬ﻓﺈﻥ‬
‫ﺍﶈﻜﻤﺔ ﳌﺎ ﺍﻋﺘﱪﺕ ﺃﻥ ﺍﻟﻮﻟﺪ ﻏﲑ ﻻﺣﻖ ﺑﻨﺴﺐ ﺍﳌﻄﻠﻮﺏ ﰲ ﺍﻟﻨﻘﺾ ﺍﻟﺬﻱ ﻳﻨﻔﻴﻪ ﻋﻨﻪ ﺗﻜﻮﻥ ﻗﺪ‬
‫ﻃﺒﻘﺖ ﺍﻟﻔﺼﻞ ﺍﶈﺘﺞ ﺑﻪ ﺗﻄﺒﻴﻘﺎ ﺻﺤﻴﺤﺎ ﻭﱂ ﺗﻜﻦ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺇﺟﺮﺍﺀ ﺧﱪﺓ ﻃﺒﻴﺔ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺸﺄﻥ‪..."1.‬‬
‫ﻭﻧﺬﻛﺮ ﰲ ﺁﺧﺮ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺑﻘﺎﻋﺪﺓ ﺃﻥ ﻣﻦ ﺃﻗﺮ‪ ‬ﻻ ﻳﺮﺟﻊ ‪.‬ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﳎﺎﻟﻨﺎ ﻫﺬﺍ‬
‫ﺃﻥ ﻣﻦ ﺃﻗﺮ ﺑﻨﺴﺐ ﲪﻞ ﺃﻭ ﻭﻟﺪ ﻣﺎ‪ ،‬ﻭﲢﻘﻘﺖ ﺷﺮﻭﻁ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻨﺴﺐ‪ ،‬ﻛﻤﺎ ﺣﺪﺩ‪‬ﺎ ﻣﺪﻭﻧﺔ‬
‫ﺍﻷﺳﺮﺓ‪ ،‬ﻟﻴﺲ ﻟﻪ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻥ ﻳﻨﻔﻴﻪ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻠﻌﺎﻥ ﺃﻭ ﺍﻟﺒﺼﻤﺔ ﺍﳉﻴﻨﻴﺔ‪ ،‬ﺇﺣﻴﺎﺀ ﻟﻠﻨﺴﺐ ﻣﻦ ﺍﻟﻀﻴﺎﻉ‪2.‬‬

‫‪1‬‬
‫‪ -‬ﺍﻟﻘﺮﺍﺭ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 13‬ﺃﺑﺮﻳﻞ ‪ ،2005‬ﻣﻨﺸﻮﺭ ﲟﺠﻠﺔ ﻗﻀﺎﺀ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﳌﺰﺩﻭﺝ ‪ ،64-65‬ﺹ‪ 159 .‬ﻭﻣﺎ‬
‫ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﰲ ﺣﻜﻢ ﺻﺎﺩﺭ ﻋﻦ ﺍﶈﻜﻤﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﲟﺮﺍﻛﺶ ‪ -‬ﻗﺴﻢ ﻗﻀﺎﺀ ﺍﻷﺳﺮﺓ ‪ -‬ﻃﻠﺒﺖ ﺍﳌﺪﻋﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﻷﺧﲑ ﺍﳊﻜﻢ ﳍﺎ ﺑﺈﺛﺒﺎﺕ‬
‫ﻧﺴﺐ ﺍﺑﻨﻬﺎ ﻣﻦ ﺷﺨﺺ ﻋﻴﻨﺘﻪ ﻟﻜﻮﻥ ﺍﳊﻤﻞ ﰎ ﺃﺛﻨﺎﺀ ﺍﳋﻄﻮﺑﺔ ﻭﻃﻠﺒﺖ ﻣﻦ ﺍﶈﻜﻤﺔ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ ﻭﻗﺪ ﺗﺄﻛﺪ‬
‫ﻟﻠﻤﺤﻜﻤﺔ ﺃﻥ ﺍﻟﻄﺮﻓﲔ ﻗﺪ ﺃﺩﻳﻨﺎ ﲜﺮﳝﺔ ﺍﻟﻔﺴﺎﺩ ﻣﻊ ﺍﻋﺘﺮﺍﻑ ﺍﳌﺪﻋﻴﺔ ﺑﺄﻥ ﺍﳊﻤﻞ ﰎ ﰲ ﺫﻟﻚ ﺍﻹﻃﺎﺭ ‪ -‬ﺃﻱ ﺍﻟﻔﺴﺎﺩ ‪ -‬ﻭﻣﻦ ﰒ‬
‫ﰎ ﺭﻓﺾ ﺩﻋﻮﺍﻫﺎ ﻟﻌﺪﻡ ﲢﻘﻖ ﺍﻟﺸﺮﻭﻁ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﺿﻤﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﺎﺩﺓ ‪ 156‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫‪ -‬ﺍﳊﻜﻢ ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 22‬ﻣﺎﻱ ‪ 2006‬ﰲ ﺍﳌﻠﻒ ﻋﺪﺩ ‪) ،2063/8/05‬ﺣﻜﻢ ﻏﲑ ﻣﻨﺸﻮﺭ(‪.‬‬
‫ﻭﺟﺎﺀ ﰲ ﻗﺮﺍﺭ ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ ﺃﻥ ﺍﳊﻤﻞ ﺍﻟﻨﺎﺗﺞ ﻋﻦ ﺍﻟﻌﻼﻗﺔ ﻏﲑ ﺍﻟﺸﺮﻋﻴﺔ ﻻ ﳝﻜﻦ ﺇﳊﺎﻗﻪ ﺇﻻ ﺑﺼﺎﺣﺒﺘﻪ‪ ،‬ﺣﺴﺐ ﺍﳌﻌﻤﻮﻝ‬
‫ﺑﻪ ﻓﻘﻬﺎ ﻭﱂ ﺗﻜﻦ ﺍﶈﻜﻤﺔ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺇﺟﺮﺍﺀ ﲝﺚ ﺃﻭ ﺍﻷﻣﺮ ﲞﱪﺓ ﻃﺒﻴﺔ‪.‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ ﺻﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 18‬ﻳﻮﻟﻴﻮﺯ ‪ ،2007‬ﺍﻟﻨﺸﺮﺓ ﺍﻹﺧﺒﺎﺭﻳﺔ ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،19‬ﺹ‪.13 .‬‬
‫‪2‬‬
‫‪ -‬ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ‪.‬‬
‫ﺭﺍﺟﻊ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪:‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻋﺪﺩ ‪ 375‬ﺍﻟﺼﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 4‬ﻳﻮﻟﻴﻮﺯ ‪ 2007‬ﰲ ﺍﳌﻠﻒ ﺍﻟﺸﺮﻋﻲ ﻋﺪﺩ ‪) 113/2/1/2007‬ﻗﺮﺍﺭ ﻏﲑ‬
‫ﻣﻨﺸﻮﺭ(‪.‬‬
‫ﻭﳑﺎ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪:‬‬
‫"‪ ...‬ﻭﺃﻣﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻨﺴﺐ ﺍﻟﺒﻨﺖ‪ ،‬ﻓﺈﻧﻪ ﺳﺒﻖ ﻟﻠﻄﺎﻋﻦ ﺃﻥ ﺃﻗﺮ‪ ‬ﺎ ﻭﺍﻟﺘﺰﻡ ﺑﺘﺴﺠﻴﻠﻬﺎ ﰲ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻧﻴﺔ ﻭﺫﻟﻚ ﻳﻠﺰﻣﻪ‪ ،‬ﻃﺒﻘﺎ‬
‫ﻟﻠﻤﺎﺩﺓ ‪ 158‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪."...‬‬

‫‪43‬‬
 ‫‪-2‬ﻻ ﻧﻔﻲ ﻟﻠﻨﺴﺐ ﺑﺪﻭﻥ ﺣﻜﻢ ﻗﻀﺎﺋﻲ‪:‬‬
‫ﻧﻈﺮﺍ ﳌﺎ ﻟﻠﻨﺴﺐ ﻣﻦ ﺧﻄﻮﺭﺓ ﻭﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ‪ ،‬ﻓﺈﻥ ﻧﻔﻴﻪ ‪ -‬ﻭﺩﻭﻥ ﺇﺛﺒﺎﺗﻪ ﻏﺎﻟﺒﺎ ‪ -‬ﻻ ﻳﺘﻢ ﺇﻻ ﲝﻜﻢ‬
‫ﺻﺎﺩﺭ ﻋﻦ ﺍﶈﻜﻤﺔ ﺍﳌﺨﺘﺼﺔ ‪.‬ﻭﻫﻜﺬﺍ‪ ،‬ﻓﻘﺪ ﻧﺼﺖ ﺍﳌﺎﺩﺓ ‪ 151‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺴﺐ ﻻ‬
‫ﻳﻨﻔﻰ‪ ،‬ﺇﻻ ﲝﻜﻢ ﻗﻀﺎﺋﻲ ﻭﻫﻮ ﻣﺎ ﺃﻋﺎﺩ ﺍﳌﺸﺮﻉ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻝ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﺎﺩﺗﲔ ‪153‬‬
‫ﻭ ‪159‬ﻣﻦ ﺫﺍﺕ ﺍﳌﺪﻭﻧﺔ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻨﺴﺐ ﺍﻟﺜﺎﺑﺖ ﺷﺮﻋﺎ‪ ،‬ﻻ ﳝﻜﻦ ﺃﺑﺪﺍ ﻧﻔﻴﻪ‪ ،‬ﺇﻻ ﲝﻜﻢ ﻗﻀﺎﺋﻲ ﻳﻘﻀﻲ ﺑﺬﻟﻚ‪.‬‬
‫‪-3‬ﻻ ﳝﻜﻦ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﺇﻻ ﻣﻦ ﺍﻟﺰﻭﺝ ﻭﺣﺪﻩ‪:‬‬
‫ﺟﺎﺀ ﻫﺬﺍ ﺍﳊﻜﻢ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳌﺎﺩﺓ ‪ 153‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫"ﻳﻌﺘﱪ ﺍﻟﻔﺮﺍﺵ ﺑﺸﺮﻭﻃﻪ ﺣﺠﺔ ﻗﺎﻃﻌﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺐ‪ ،‬ﻻ ﳝﻜﻦ ﺍﻟﻄﻌﻦ ﻓﻴﻪ‪ ،‬ﺇﻻ ﻣﻦ‬
‫ﺍﻟﺰﻭﺝ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻠﻌﺎﻥ ﺃﻭ ﺑﻮﺍﺳﻄﺔ ﺧﱪﺓ ﺗﻔﻴﺪ ﺍﻟﻘﻄﻊ‪...".‬‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺑﺎﻹﻣﻜﺎﻥ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻣﻦ ﻛﻞ ﺫﻱ ﻣﺼﻠﺤﺔ ﰲ ﺫﻟﻚ ﻛﺎﻟﻮﻟﺪ ﻭﺍﻷﻡ‬
‫ﻭﺍﻟﻮﺭﺛﺔ‪ ،‬ﻓﺈﻥ ﻧﻔﻴﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﻢ‪ ،‬ﺇﻻ ﻣﻦ ﻃﺮﻑ ﺍﻷﺏ ﻭﺣﺪﻩ ‪.‬ﻭﻛﻞ ﺩﻋﻮﻯ ﻣﺮﻓﻮﻋﺔ ‪‬ﺬﺍ‬
‫ﺍﳋﺼﻮﺹ ﻣﻦ ﻏﲑ ﺍﻷﺏ ﻫﻲ ﺩﻋﻮﻯ ﻣﺮﻓﻮﺿﺔ‪.‬‬
‫‪ -4‬ﺇﺩﻻﺀ ﺍﻟﺰﻭﺝ ﺑﺪﻻﺋﻞ ﻗﻮﻳﺔ ﺗﻌﺮﺯ ﺍﺩﻋﺎﺀﻩ‪:‬‬
‫ﺳﺒﻖ ﺍﻟﻘﻮﻝ ﺇﻥ ﻟﻠﻨﺴﺐ ﺃﳘﻴﺔ ﻭﺧﻄﻮﺭﺓ ﻛﺒﲑﺗﲔ‪ ،‬ﻭﻣﻦ ﲦﺔ‪ ،‬ﻓﻼ ﳝﻜﻦ ﻧﻔﻴﻪ‪ ،‬ﺩﻭﻥ ﺳﺒﺐ ﺑﲔ‬
‫ﺗﻘﺘﻨﻊ ﺑﻪ ﺍﶈﻜﻤﺔ ﺇﺫ ﺍﳌﺴﺄﻟﺔ ﺗﻨﺪﺭﺝ ﺿﻤﻦ ﺳﻠﻄﺘﻬﺎ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ‪ ،‬ﻗﺮﺭ ﺍﳌﺸﺮﻉ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺍﻟﺮﺍﻏﺐ ﰲ ﻧﻔﻲ ﻧﺴﺐ ﲪﻞ ﺃﻭ ﻭﻟﺪ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﲢﻠﻴﻞ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ ﺃﻥ ﻳﺪﱄ ﺑﺪﻻﺋﻞ ﻗﻮﻳﺔ ﺗﻘﻨﻊ ﻗﺎﺿﻲ ﺍﳌﻮﺿﻮﻉ ﺑﺎﺩﻋﺎﺋﻪ ﻭﻣﻦ ﺫﻟﻚ‬
‫ﻣﺜﻼ ﺇﺩﻻﺀ ﺍﻟﺰﻭﺝ ﺑﺸﻮﺍﻫﺪ ﻃﺒﻴﺔ ﻣﺘﻌﺪﺩﺓ ﺗﺜﺒﺖ ﻋﻘﻤﻪ‪ ،‬ﺃﻭ ﲟﺤﺎﺿﺮ ﻟﻠﺸﺮﻃﺔ ﺍﻟﻘﻀﺎﺋﻴﺔ ﺗﻔﻴﺪ ﺃﻥ‬
‫ﺯﻭﺟﺘﻪ ﻣﺪﻣﻨﺔ ﻋﻠﻰ ﺍﳋﻴﺎﻧﺔ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﺃﻭ ﻳﺘﺄﻛﺪ ﺃﻥ ﺍﻟﻐﲑ ﻗﺪ ﺍﺗﺼﻞ ‪‬ﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﺃﻭ ﻳﺘﻀﺢ‬

‫‪44‬‬
 ‫ﻟﻠﻤﺤﻜﻤﺔ ﺃﻥ ﺃﻗﻞ ﻣﺪﺓ ﺍﳊﻤﻞ ﺃﻭ ﺃﻗﺼﺎﻫﺎ‪ ،‬ﻏﲑ ﻣﻀﺒﻮﻃﲔ ‪.‬ﺃﻭ ﻳﺜﺒﺖ ﺑﻴﻘﲔ ﺃﻥ ﺍﻟﺰﻭﺣﺔ ﻗﺪ‬
‫‪1‬‬
‫ﺍﻏﺘﺼﺒﺖ‪.‬‬
‫ﻭﻧﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺃﻥ ﻣﻦ ﺃﻫﻢ ﺍﻟﱰﺍﻋﺎﺕ ﺍﻟﱵ ﻋﺮﺿﺖ ﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻐﺮﰊ ‪.‬ﺃﻥ ﺃﺣﺪ‬
‫ﺍﻷﺷﺨﺎﺹ ﺭﻓﻊ ﺩﻋﻮﻯ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﺗﺪﻋﻲ ﺃ‪‬ﺎ ﺯﻭﺟﺘﻪ ﻭﺃﻧﻪ ﺧﻠﻒ ﻣﻨﻬﺎ ﺑﻨﺘﺎ ﺃﺷﺎﺭ ﻣﻦ ﺧﻼﳍﺎ ﺇﱃ ﺃﻧﻪ‪،‬‬
‫ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺘﻠﻚ ﺍﳌﺮﺃﺓ ﻭﻻ ﺑﺘﻠﻚ ﺍﻟﺒﻨﺖ‪ ،‬ﻭﺃﻧﻪ ﻣﺘﺰﻭﺝ ﺑﺎﻣﺮﺃﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﺃﺩﱃ ﺑﺸﻬﺎﺩﺓ ﻃﺒﻴﺔ ﺗﺜﺒﺖ ﺃﻥ‬
‫ﺧﺼﻮﺑﺘﻪ ﺗﺴﺎﻭﻱ ﺻﻔﺮﺍ‪.‬‬
‫ﻭﻗﺪ ﺃﻛﺪﺕ ﺍﳋﱪﺓ ﺍﳉﻴﻨﻴﺔ ﺍﻟﱵ ﺃﺟﺮﻳﺖ ﻋﻠﻰ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺜﻼﺛﺔ ‪ -‬ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻭﺍﻟﺒﻨﺖ ‪-‬‬
‫ﻋﺪﻡ ﺛﺒﻮﺕ ﺑﻨﻮﺓ ﺍﻟﺒﻨﺖ ﺇﱃ ﺍﳌﺪﻋﻲ‪.‬‬
‫ﺣﻜﻤﺖ ﳏﻜﻤﺔ ﺍﳌﻮﺿﻮﻉ ﺍﺑﺘﺪﺍﺋﻴﺎ ﻭﺍﺳﺘﺌﻨﺎﻓﻴﺎ ﺑﻨﻔﻲ ﺍﻟﻨﺴﺐ ‪.‬ﻭﻗﺪ ﺃﻳﺪ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻣﻮﻗﻒ‬
‫ﳏﻜﻤﺔ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺃﻥ ﻫﺬﻩ ﺍﻷﺧﲑﺓ ﻗﺪ ﺍﺳﺘﻌﻤﻠﺖ ﺳﻠﻄﺘﻬﺎ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﰲ ﺗﻘﺪﻳﺮ ﺍﳊﺠﺞ‪،‬‬
‫‪2‬‬
‫ﺇﻋﻤﺎﻻ ﻟﻠﻤﺎﺩﺓ ‪ 153‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﻔﻲ ﻏﻴﺎﺏ ﺇﺩﻻﺀ ﺍﻟﺰﻭﺝ ﺑﺎﻟﺪﻻﺋﻞ ﺍﻟﻘﻮﻳﺔ ﳝﻨﻊ ﻋﻠﻰ ﺍﶈﻜﻤﺔ ﺍﻷﻣﺮ ﺑﻨﻔﻲ ﺍﻟﻨﺴﺐ ﻋﻦ‬

‫‪1‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪.477 .‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﺒﻨﻮﺓ ﻭﺍﻟﻨﺴﺐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 85 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪2‬‬
‫‪ -‬ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ‪:‬‬
‫"ﻟﻜﻦ‪ ،‬ﻣﻦ ﺟﻬﺔ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍ ﻟﻄﺎﻟﺒﺔ ﱂ ﻳﺴﺒﻖ ﳍﺎ ﺃﻥ ﺩﻓﻌﺖ ﺑﻌﺪﻡ ﻗﺎﻧﻮﻧﻴﺔ ﺍﳋﱪﺓ ﻣﻦ ﺿﻤﻦ ﺃﺳﺒﺎﺏ ﺍﻻﺳﺘﺌﻨﺎﻑ ﺍﻟﱵ ﺍﺳﺘﻨﺪﺕ‬
‫ﺇﻟﻴﻬﺎ ﺃﻣﺎﻡ ﺍﶈﻜﻤﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻓﺈﻥ ﺗﻘﻮﱘ ﺍﳊﺠﺞ ﻫﻮ ﻣﺎ ﺗﺴﺘﻘﻞ ﺑﻪ ﺍﶈﻜﻤﺔ‪ ،‬ﻃﺎﳌﺎ ﻛﺎﻥ ﻗﻀﺎﺅﻫﺎ ﻣﻌﻠﻼ ﻗﺎﻧﻮﻧﺎ‪.‬‬
‫ﻭﺍﻟﺜﺎﺑﺖ ﺃﻥ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺴﺘﺪﻝ ‪‬ﺎ ﻣﻦ ﻃﺮﻑ ﺍﻟﻄﺎﻟﺒﺔ ﻭﺍﻟﱵ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻬﺎ ﺍﶈﻜﻤﺔ ﻭﺇﱃ ﻗﺮﺍﺭﻫﺎ ﱂ ﻳﻜﻦ ﻣﻮﺿﻮﻋﻬﺎ‪ ،‬ﻃﻠﺐ‬
‫ﻧﻔﻲ ﺃﻭ ﺇﺛﺒﺎﺕ ﻧﺴﺐ ﺍﻟﺒﻨﺖ ﺍﳌﺬﻛﻮﺭﺓ ﺇﱃ ﺍﳌﻄﻠﻮﺏ ﻭﺑﺎﻟﺘﺎﱄ‪ ،‬ﻓﺈﻥ ﺍﶈﻜﻤﺔ ﳌﺎ ﺍﻋﺘﱪ‪‬ﺎ‪ ،‬ﻏﲑ ﻛﺎﻣﻠﺔ ﰲ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﻣﻮﺿﻮﻉ‬
‫ﺍﻟﺪﻋﻮﻯ ﺍﳊﺎﻟﻴﺔ ﻭﺍﺳﺘﻨﺪﺕ ﰲ ﻧﻔﻲ ﻧﺴﺐ ﺍﻟﺒﻨﺖ ﻋﻠﻰ ﺍﳋﱪﺓ ﺍﳉﻴﻨﻴﺔ ﺍﻟﱵ ﺃﺛﺒﺘﺖ ﺃﻥ ﺍﻟﺒﻨﺖ ﻟﻴﺴﺖ ﻣﻦ ﺻﻠﺐ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻓﺈ‪‬ﺎ‬
‫ﺗﻜﻮﻥ ﻗﺪ ﺍﺳﺘﻌﻤﻠﺖ ﺳﻠﻄﺘﻬﺎ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﰲ ﺗﻘﺪﻳﺮ ﺍﳊﺠﺞ ﺍﳌﺴﺘﺪﻝ ‪‬ﺎ ﻭﻃﺒﻘﺖ ﺍﳌﺎﺩﺓ ‪ 153‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﺍﻟﱵ ﺭﻓﻌﺖ‬
‫ﰲ ﻇﻠﻬﺎ ﺍﻟﺪﻋﻮﻯ ﺍﳊﺎﻟﻴﺔ‪."...‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ ﲢﺖ ﻋﺪﺩ ‪ 250‬ﺻﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 7‬ﻣﺎﻱ ‪ 2008‬ﰲ ﺍﳌﻠﻒ ﺍﻟﺸﺮﻋﻲ ﻋﺪﺩ ‪) 651/2/1/2007‬ﻗﺮﺍﺭ ﻏﲑ‬
‫ﻣﻨﺸﻮﺭ(‪.‬‬

‫‪45‬‬
 ‫ﻃﺮﻳﻖ ﲢﻠﻴﻞ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻮﺭﺍﺛﻴﺔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪ ،‬ﺟﺎﺀ ﰲ ﻗﺮﺍﺭ ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ‪:‬‬
‫"ﺍﻟﻨﺴﺐ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻔﺮﺍﺵ‪ ،‬ﻻ ﳝﻜﻦ ﺍﻟﻄﻌﻦ ﻓﻴﻪ ﻣﻦ ﻃﺮﻑ ﺍﻟﺰﻭﺝ‪ ،‬ﺇﻻ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻠﻌﺎﻥ ﺃﻭ‬
‫ﺑﻮﺍﺳﻄﺔ ﺧﱪﺓ ﻃﺒﻴﺔ ﺗﻔﻴﺪ ﺍﻟﻘﻄﻊ ﺑﺸﺮﻁ ﺇﺩﻻﺀ ﺍﻟﺰﻭﺝ ﺑﺪﻻﺋﻞ ﻗﻮﻳﺔ ﻋﻠﻰ ﺻﺪﻕ ﺍﺩﻋﺎﺋﻪ‪ ،‬ﻭﺍﶈﻜﻤﺔ ﳌﺎ‬
‫ﺍﻋﺘﱪﺕ ﻣﺎ ﺍﺩﻋﺎﻩ ﺍﻟﺰﻭﺝ ﻣﻦ ﺍﻟﺸﻚ ﰲ ﺗﺼﺮﻓﺎﺕ ﺯﻭﺟﺘﻪ ﻭﺗﻨﺎﻭﳍﺎ ﺣﺒﻮﺏ ﻣﻨﻊ ﺍﳊﻤﻞ ﻭﻏﻴﺎﺑﻪ‬
‫ﺍﳌﺘﻜﺮﺭ ﻋﻦ ﺍﳌﱰﻝ ‪ -‬ﻭﺇﻥ ﺛﺒﺖ ‪ -‬ﻻ ﻳﺸﻜﻞ ﺩﻻﺋﻞ ﻗﻮﻳﺔ ﻟﻠﻄﻌﻦ ﰲ ﻧﺴﺐ ﺍﻟﻮﻟﺪﻳﻦ ﺍﻟﻠﺬﻳﻦ ﻭﻟﺪﺍ ﻋﻠﻰ‬
‫ﻓﺮﺍﺷﻪ ﻭﺍﺳﺘﻐﻨﺖ ﺑﺬﻟﻚ ﻋﻦ ﺇﺟﺮﺍﺀ ﺍﳋﱪﺓ ﺍﳉﻴﻨﻴﺔ ﺗﻜﻮﻥ ﻗﺪ ﺍﺳﺘﻌﻤﻠﺖ ﺳﻠﻄﺘﻬﺎ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ‪..."1.‬‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﻧﺴﺘﻨﺘﺞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﺃﻥ ﻣﺴﺄﻟﺔ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻘﻮﻳﺔ ﻫﻲ ﻣﺴﺄﻟﺔ ﻣﻮﺿﻮﻉ ﺗﻨﺪﺭﺝ‬
‫ﺿﻤﻦ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﶈﺎﻛﻢ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﳛﺘﺎﺝ ﺇﱃ ﺗﻌﻠﻴﻞ ﻗﺎﻧﻮﱐ ﻭﺍﺿﺢ‪.‬‬
‫‪ -5‬ﻗﻄﻌﻴﺔ ﺍﳋﱪﺓ‪:‬‬
‫ﺃﺷﺎﺭ ﺍﳌﺸﺮﻉ ﺇﱃ ﺣﺎﻟﺔ ﻭﺟﻮﺏ ﻗﻄﻌﻴﺔ ﺍﳋﱪﺓ ﺍﻟﻄﺒﻴﺔ ﺍﳉﻴﻨﻴﺔ ﺿﻤﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻣﻦ ﺍﳌﺎﺩﺓ ‪ 153‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﻗﺪ ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻓﻤﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﰲ ﳎﺎﻝ ﺍﻟﻨﺴﺐ ﺍﻟﺬﻱ ﻳﻬﻤﻨﺎ‪ ،‬ﻓﻠﻘﺪ ﺃﺗﺎﺣﺖ ﺩﺭﺍﺳﺔ ﺗﻮﺍﻓﻖ ﺍﻟﺼﻔﺎﺕ‬
‫ﺍﳌﻤﻴﺰﺓ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳊﻤﺾ ﺍﻟﻨﻮﻭﻱ ﻟﻸﻡ ﻭﺗﻠﻚ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳊﻤﺾ ﺍﻟﻨﻮﻭﻱ ﻟﻠﻄﻔﻞ‪ ،‬ﺇﱃ ﲣﺮﻳﺞ‬
‫ﺗﺮﻛﻴﺒﺔ ﻻ ﺗﻮﺟﺪ‪ ،‬ﺇﻻ ﻋﻨﺪ ﺷﺨﺺ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ،‬ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻫﻮ ﺍﻷﺏ ﺍﻟﺒﻴﻮﻟﻮﺟﻲ ﺍﳊﻘﻴﻘﻲ‬
‫ﻟﻠﻄﻔﻞ ‪.‬ﻭﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﻭﺟﺪﺕ ﻫﺬﻩ ﺍﻟﺘﺮﻛﻴﺒﺔ ﻋﻨﺪ ﻫﺬﺍ ﺍﻷﺧﲑ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺑﻴﻘﲔ ﺃﻧﻪ ﺍﻷﺏ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫‪2.‬‬
‫ﻣﻨﻪ ﺍﻟﻄﻔﻞ‬

‫‪1‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ ﺻﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 16‬ﻳﻮﻟﻴﻮﺯ ‪ ،2008‬ﻣﻠﺨﺼﻪ ﻣﻨﺸﻮﺭ ﻣﻊ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﺴﻨﻮﻱ ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ‪ ،‬ﺳﻨﺔ ‪،2008‬‬
‫ﺹ‪.203 .‬‬
‫‪2‬‬
‫‪ -‬ﳏﻤﺪ ﳏﻤﺪ ﺃﺑﻮﺯﻳﺪ‪ ،‬ﺩﻭﺭ ﺍﻟﺘﻘﺪﻡ ﺍﻟﺒﻴﻮﻟﻮﺟﻲ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ‪ ،‬ﲝﺚ ﻣﻨﺸﻮﺭ ﰲ ﳎﻠﺔ ﺍﳊﻘﻮﻕ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ،‬ﺍﻟﺴﻨﺔ‬
‫ﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ‪ ،‬ﺹ‪ 223 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻜﻌﱯ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 56 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪46‬‬
‫ﻓﺈﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﺃﻭ ﻧﻔﻴﻪ ﻋﻦ ﻃﺮﻳﻖ ﲢﻠﻴﻞ ﺍﳊﻤﺾ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻣﺴﺄﻟﺔ ﻋﻠﻤﻴﺔ ﻳﻘﻴﻨﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻄﺎﳍﺎ ﺧﻄﺄ ﺑﺸﺮﻱ‪.‬‬
‫ﻭﻷﳘﻴﺔ ﻫﺬﺍ ﺍﻟﻔﺤﺺ ﺍﻟﻌﻠﻤﻲ ﻭﺧﻄﻮﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻨﺴﺐ" ‪:‬ﺃﻭﺻﺖ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻘﻮﻣﻴﺔ‬
‫ﻟﻸﺧﻼﻗﻴﺎﺕ ﰲ ﻓﺮﻧﺴﺎ ﺑﻘﺼﺮ ﺍﺳﺘﺨﺪﺍﻣﻪ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺨﺘﱪﺍﺕ ﺍﳌﺘﺨﺼﺼﺔ ﻭﺍﳌﻌﺘﻤﺪﺓ ﺭﲰﻴﺎ‪ ،‬ﻛﻤﺎ‬
‫ﺃﻭﺻﺖ ﺑﺄﻻ ﳚﺮﻱ ﺍﻟﻔﺤﺺ‪ ،‬ﺇﻻ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻣﺮ ﻗﻀﺎﺋﻲ‪ ،‬ﻭﺃﻭﺻﺖ ﺃﺧﲑﺍ ﺑﺄﻻ ﻳﻨﺘﺪﺏ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻛﺨﱪﺍﺀ ﻟﺪﻯ ﺍﶈﺎﻛﻢ‪ ،‬ﺳﻮﻯ ﺍﳌﺨﺘﱪﺍﺕ ﺍﳌﻌﺘﻤﺪﺓ ﺭﲰﻴﺎ ﻭﺍﳌﺘﺨﺼﺼﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪"1.‬‬
‫ﻭﺭﻏﻢ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﻦ ﺻﺪﺭ ﺍﳊﻜﻢ ﺿﺪﻩ ﺃﻥ ﻳﻄﺎﻟﺐ ﺑﺈﺟﺮﺍﺩ ﺧﱪﺓ ﻃﺒﻴﺔ ﻣﻀﺎﺩﺓ‪ ،‬ﻻﻋﺘﺒﺎﺭﻳﻦ‬
‫ﺍﺛﻨﲔ‪:‬‬
‫ﺃ ‪ -‬ﻷﻥ ﺍﳋﻄﺄ ﺍﻹﻧﺴﺎﱐ ﻭﺍﺭﺩ ﺩﺍﺋﻤﺎ‪.‬‬
‫ﺏ ‪ -‬ﻷﻥ ﺍﻟﻄﻠﺐ ﻳﺘﻌﻠﻖ ﲝﻘﻮﻕ ﺍﻟﺪﻓﺎﻉ‪ ،‬ﻭﻫﻮ ﻣﺒﺪﺃ ﻣﻦ ﺻﻤﻴﻢ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﻻ ﳝﻜﻦ ﺗﻌﻄﻴﻠﻪ‬
‫ﺑﺄﻱ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪...‬‬
‫‪ -6‬ﻣﺴﺄﻟﺔ ﻋﺪﻡ ﺍﳊﻀﻮﺭ ﻭﺃﺛﻨﺎﺀ ﺇﺟﺮﺍﺀ ﺍﳋﱪﺓ‪:‬‬
‫ﺳﺒﻖ ﻟﻠﻘﻀﺎﺀ ﺍﳌﻐﺮﰊ ‪ -‬ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ‪ -‬ﺃﻥ ﻗﺮﺭ ﺃﻥ ﻋﺪﻡ ﺣﻀﻮﺭ ﺍﳋﱪﺓ ﺑﻌﺪ ﺍﻻﺳﺘﺪﻋﺎﺀ ﺇﻟﻴﻬﺎ‬
‫ﺑﺼﻔﺔ ﻗﺎﻧﻮﻧﻴﺔ ﳝﺜﻞ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﻋﺪﻡ ﺻﺪﻕ ﺍﳌﺘﻐﻴﺐ‪2.‬‬
‫ﻭﻧﻈﺮﺍ ﳋﻄﻮﺭﺓ ﻫﺬﺍ ﺍﳌﻮﻗﻒ‪ ،‬ﻓﻘﺪ ﺗﺮﺍﺟﻌﺖ ﻋﻨﻪ ﳏﻜﻤﺔ ﺍﻟﻨﻘﺾ ﻣﻘﺮﺭﺓ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﳚﺐ ﺃﻥ‬
‫ﺗﺒﻘﻰ ﰲ ﺇﻃﺎﺭ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﶈﻜﻤﺔ ﺍﳌﻮﺿﻮﻉ ‪.‬ﺫﻟﻚ ﺃﻥ ﲣﻠﻒ ﺍﻟﻄﺎﻋﻨﺔ ﻋﻦ ﺍﳊﻀﻮﺭ ﻹﺟﺮﺍﺀ‬

‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﺒﻨﻮﺓ ﻭﺍﻟﻨﺴﺐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 185 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪1‬‬
‫‪ -‬ﺍﻧﻈﺮ‪:‬‬
‫‪ -‬ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪.193 .‬‬
‫‪2‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ ﺑﺘﺎﺭﻳﺦ ‪ 6‬ﻣﺎﻱ ‪ ،2006‬ﻣﺸﺎﺭ ﺇﻟﻴﻪ ﰲ ﻛﺘﺎﺏ ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‪ ،‬ﺍﻟﺒﻨﻮﺓ ﻭﺍﻟﻨﺴﺐ‪ ،‬ﻡ‪.‬ﺱ‪ ،.‬ﺹ‪ 209 .‬ﻭﻣﺎ‬
‫ﺑﻌﺪﻫﺎ‪.‬‬

‫‪47‬‬
‫ﺍﳋﱪﺓ ﺍﳉﻴﻨﻴﺔ‪ ،‬ﺭﻏﻢ ﻗﻴﺎﻡ ﺍﳌﺨﺘﱪ ﲟﺎ ﻳﻔﺮﺿﻪ ﺍﻟﻘﺎﻧﻮﻥ ﻣﻦ ﺣﻴﺚ ﺍﻻﺳﺘﺪﻋﺎﺀ‪ ،‬ﳜﻮﻝ ﻟﻠﻤﺤﻜﻤﺔ ﺳﻠﻄﺔ‬
‫ﺗﻘﻴﻴﻢ ﳐﺘﻠﻒ ﺍﻟﻮﺛﺎﺋﻖ ﺍﳌﺪﱃ ‪‬ﺎ ﻣﻦ ﻃﺮﻑ ﺍﳌﻄﻠﻮﺑﺔ ﰲ ﺍﻟﻨﻘﺾ ﻭﺍﺳﺘﺨﻼﺹ ﻧﺴﺒﻬﺎ ﻟﻠﻬﺎﻟﻚ ﻣﻦ‬
‫ﺧﻼﻝ ﺷﻬﺎﺩﺓ ﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﺒﻴﻨﺔ ﺍﻟﻌﺪﻟﻴﺔ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﳏﻞ ﺃﻱ ﻃﻌﻦ‪ ،‬ﻭﳚﻌﻞ ﻗﺮﺍﺭﻫﺎ ﺑﺜﺒﻮﺕ ﺍﻟﻨﺴﺐ‬
‫ﻣﻌﺘﻤﺪ ﻋﻠﻰ ﻛﻞ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻘﺮﺭﺓ ﺷﺮﻋﺎ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﳋﱪﺓ ﺍﻟﻘﻀﺎﺋﻴﺔ ﻭﻓﻖ ﺍﳌﺎﺩﺓ ‪ 158‬ﻣﻦ ﻣﺪﻭﻧﺔ‬
‫‪1‬‬
‫ﺍﻷﺳﺮﺓ‪.‬‬

‫‪1‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ ﺑﺘﺎﺭﻳﺦ ‪ 9‬ﺷﺘﻤﱪ ‪ ،2014‬ﻣﻨﺸﻮﺭ ﲟﺠﻠﺔ ﻗﻀﺎﺀ ﳏﻜﻤﺔ ﺍﻟﻨﻘﺾ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،78‬ﺹ‪ 122 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺩﺍﺋﻤﺎ‪ ،‬ﺳﺒﻖ ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ ﺃﻥ ﻗﺮﺭ ﺃﻥ ﻋﺪﻡ ﺣﻀﻮﺭ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﺍﳋﱪﺓ ﺍﳉﻴﻨﻴﺔ ﺍﳌﻀﺎﺩﺓ ﺍﳌﺄﻣﻮﺭ ‪‬ﺎ‬
‫ﺍﺳﺘﺌﻨﺎﻓﻴﺎ ﻻ ﻳﺼﺢ ﺃﺧﺬﻩ ﻣﻦ ﺍﶈﻜﻤﺔ ﻛﺈﻗﺮﺍﺭ ﻣﻨﻪ ﺑﻨﺴﺐ ﺍﻟﻮﻟﺪ ﺇﻟﻴﻪ‪ ،‬ﺧﺎﺻﺔ ﺃﻥ ﺍﳋﱪﺓ ﺍ‪‬ﺮﺍﺓ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﺃﺛﺒﺘﺖ‬
‫ﻋﺪﻡ ﻭﺟﻮﺩ ﻋﻼﻗﺔ ﺑﻴﻮﻟﻮﺟﻴﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻨﺴﻮﺏ ﺇﻟﻴﻪ‪.‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ ﺻﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 31‬ﻏﺸﺖ ‪ ،2010‬ﻣﻨﺸﻮﺭ ﺿﻤﻦ ﻧﺸﺮﺓ ﻗﺮﺍﺭﺍﺕ ﳏﻜﻤﺔ ﺍﻟﻨﻘﺾ‪ ،‬ﻏﺮﻓﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‬
‫ﻭﺍﳌﲑﺍﺙ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،10‬ﺹ‪ 57 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﺍﻧﻈﺮ ﻛﺬﻟﻚ‪:‬‬
‫‪ -‬ﻗﺮﺍﺭ ﺷﺮﻋﻲ ﺻﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪ 17‬ﻏﺸﺖ ‪ ،2010‬ﻣﻨﺸﻮﺭ ﺿﻤﻦ ﻧﺸﺮﺓ ﻗﺮﺍﺭﺍﺕ ﳏﻜﻤﺔ ﺍﻟﻨﻘﺾ‪ ،‬ﻏﺮﻓﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‬
‫ﻭﺍﳌﲑﺍﺙ‪ ،‬ﺹ‪ 59 .‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﺍﻧﻈﺮ ﻗﺮﺍﺭﺍﺕ ﺃﺧﺮﻯ ﻣﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺑﺎﻟﺼﻔﺤﺔ ‪ 62‬ﻣﻦ ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪.‬‬

‫‪48‬‬
 ‫ﺧﺎﲤــــــــــﺔ‬
‫ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺗﻨﺎﻭﻟﻨﺎ ﺑﺎﻟﺪﺭﺱ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺘﺼﻞ‬
‫ﻋﻦ ﻗﺮﺏ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺐ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻣﻔﻬﻮﻣﻪ ﻭﺳﻨﺪﻩ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﰒ ﻣﻦ ﺣﻴﺚ ﺇﺛﺒﺎﺗﻪ ﻭﻧﻔﻴﻪ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﳋﺼﻮﺹ ‪.‬ﻭﻗﺪ ﺍﻧﻄﻠﻘﻨﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﳌﺮﻭﻱ ﻋﻦ ﻧﻴﻒ ﻭﻋﺸﺮﻳﻦ ﺻﺤﺎﺑﻴﺎ ﻭﺍﻟﺬﻱ‬
‫ﺳﺒﻖ ﻟﻨﺎ ﲣﺮﳚﻪ‪ ،‬ﺣﻴﺚ ﻳﻀﻊ ﻗﺎﻋﺪﺗﲔ ﺃﺳﺎﺳﻴﺘﲔ‪:‬‬
‫‪ -1‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻣﻊ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﺍﻟﻌﺪﻳﺪ ﻣﻦ‬
‫ﺍﻻﺳﺘﺜﻨﺎﺀﺍﺕ ﺍﻟﱵ ﻗﺮﺭﻫﺎ ﺍﻟﻔﻘﻬﺎﺀ ﲞﺼﻮﺹ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ‪.‬‬
‫‪ -2‬ﺍﻟﺴﻔﺎﺡ ﻻ ﻳﺜﺒﺖ ﺑﻪ ﻧﺴﺐ ﺷﺮﻋﻲ ﻷﻥ ﻟﻠﻌﺎﻫﺮ ﺍﳊﺠﺮ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻗﺪ ﻭﻗﻔﻨﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﺪﻳﺪ ﻋﻨﺪ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﱵ ﻗﺎﺩﺕ ﺍﳌﺸﺮﻉ ﺍﻹﺳﻼﻣﻲ ﻋﻤﻮﻣﺎ ﲞﺼﻮﺹ‬
‫ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺣﻴﺚ ﻳﺘﻢ ﺍﻟﺘﻤﻴﻴﺰ ﻋﺎﺩﺓ ﺑﲔ ﻭﺳﺎﺋﻞ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻭﺳﺎﺋﻞ ﻧﻔﻴﻪ‪.‬‬
‫ﻓﻤﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺴﺐ ﻳﺜﺒﺖ ﺑﻮﺳﺎﺋﻞ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻗﻔﻨﺎ ﻋﻨﺪﻫﺎ ﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ‬
‫ﻭﺃﻥ ﺍﻟﻨﺴﺐ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻔﺮﺍﺵ ﻻ ﻳﻨﻔﻰ‪ ،‬ﺇﻻ ﺑﻮﺳﻴﻠﺔ ﻭﺣﻴﺪﺓ ﻫﻲ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺗﺄﺩﻳﺔ ﺍﻷﳝﺎﻥ‬
‫ﺑﺎﻟﻜﻴﻔﻴﺔ ﺍﶈﺪﺩﺓ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ( ﺍﻧﻈﺮ ﺍﻵﻳﺎﺕ ‪ 6‬ﻭ ‪7‬ﻭ ‪8‬ﻭ‪9).‬‬
‫ﻓﻬﻜﺬﺍ‪ ،‬ﻭﺑﺎﻻﻧﻄﻼﻕ ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﲡﻌﻞ ﺍﻟﺸﺮﻉ ﻣﺘﺸﻮﻓﺎ ﻟﻠﺤﻮﻕ ﺍﻷﻧﺴﺎﺏ ﺃﻭ‬
‫ﻫﻲ ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﻓﺘﺢ ﺍﳌﺸﺮﻉ ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ ﺃﻣﺎﻡ ﻭﺳﺎﺋﻞ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ‪،‬‬
‫ﻭﺿﻴﻖ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﻧﻔﻲ ﺍﻟﻨﺴﺐ‪ ،‬ﺣﻴﺚ ﺟﻌﻠﻪ ﻭﺳﻴﻠﺔ ﻭﺣﻴﺪﺓ ﻗﻴﺪﻫﺎ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺑﺸﺮﻭﻁ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﰲ ﻣﻘﺪﻣﺘﻬﺎ ﺃﻻ ﻧﻔﻲ ﻟﻠﻨﺴﺐ ﺑﺪﻭﻥ ﺣﻜﻢ ﻳﺼﺪﺭ ﻋﻦ ﺍﻟﻘﻀﺎﺀ ﺍﳌﺨﺘﺺ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺷﺮﻁ ﺇﺟﺮﺍﺋﻲ ﺗﻀﺎﻑ ﺇﻟﻴﻪ ﺷﺮﻭﻁ ﻣﻮﺿﻮﻋﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﺳﺒﻖ ﺗﺒﻴﺎ‪‬ﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺗﺒﻴﺎﻧﻪ‪.‬‬
‫ﻭﻗﺪ ﻛﺮﺱ ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻗﺮﺭﻫﺎ ﻓﻘﻬﺎﺀ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪.‬‬
‫ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻛﻞ ﻣﺎ ﺳﺒﻖ ﻣﻊ ﺍﻋﺘﻤﺎﺩ ﺍﳌﺎﺩﺓ ‪ 400‬ﻣﻦ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ ﻓﻴﻤﺎ ﻻ ﻧﺺ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ‬

‫‪49‬‬
 ‫ﺍﳌﺸﺮﻉ ﺍﳌﻐﺮﰊ ﻗﺪ ﺃﺧﺬ ﰲ ﳎﺎﻝ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺴﺐ ﻭﻧﻔﻴﻪ ﺑﺎﻟﺘﺤﻠﻴﻼﺕ ﺍﳉﻴﻨﻴﺔ ﰲ ﻣﺪﻭﻧﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺧﻼﻓﺎ‬
‫ﳌﺎ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺟﺎﺭﻳﺎ ﺑﻪ ﰲ ﺇﻃﺎﺭ ﻣﺪﻭﻧﺔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻠﻐﺎﺓ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﻧﻔﻲ ﺍﻟﻨﺴﺐ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﳉﻴﻨﻴﺔ ﻳﺸﺘﺮﻙ ﰲ ﻗﻮﺍﻋﺪﻩ‬
‫ﺍﻹﺟﺮﺍﺋﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﻣﻊ ﺍﻟﻠﻌﺎﻥ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺫﻟﻚ ﺍﻟﻨﻔﻲ ﻻ ﻳﺘﻢ ﺇﻻ ﲝﻜﻢ ﻗﻀﺎﺋﻲ ﻭﺑﻄﻠﺐ ﻣﻦ‬
‫ﺍﻟﺰﻭﺝ ﻭﺣﺪﻭﻩ‪ ،‬ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻭﺃﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻷﺧﲑ ﻗﺪ ﺃﻗﺮ ﺻﺮﺍﺣﺔ ﺃﻭ ﺿﻤﻨﺎ ﺑﺎﻟﻨﺴﺐ ﺍﻟﺬﻱ ﻳﻘﺪﻡ‬
‫ﻋﻠﻰ ﻧﻔﻴﻪ‪ ،‬ﻭﻟﻮ ﰎ ﺫﻟﻚ ﺍﻹﻗﺮﺍﺭ ﰲ ﻣﺮﺽ ﺍﳌﻮﺕ‪.‬‬
‫ﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‬
‫ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﰲ ‪ 14‬ﻓﱪﺍﻳﺮ‪2017‬‬
‫ﳏﻤﺪ ﺍﻟﻜﺸﺒﻮﺭ‬

‫‪50‬‬

‫)‪Powered by TCPDF (www.tcpdf.org‬‬