Abstract:
ﻧﮑﺎح ﺑﺮﻗﺮاری ﻋﻠﻘﻪ زوﺟﯿﺖ ﻣﯿﺎن زن و ﻣﺮد اﺳﺖ و ﻣﺎﻧﻨﺪ ﺳﺎﯾﺮ ﻋﻘﻮد ﭘﺬﯾﺮای ﺷﺮوﻃﯽ اﺳﺖ ﮐﻪ از ﻃﺮف ﻣﺘﻌﺎﻗﺪﯾﻦ ﮔﺬاﺷﺘﻪ ﻣﯽﺷﻮد. ﻫﺮ ﺷﺮﻃﯽ را در ﯾﮏ ﺗﻘﺴﯿﻢ ﺑﻨﺪی ﻣﯽﺗﻮان ﺑﻪ ﺷﺮط ﺻﺤﯿﺢ و ﺑﺎﻃﻞ ﺗﻘﺴﯿﻢ ﮐﺮد. در ﺗﻌﺮﯾﻒ ﺷﺮط ﺻﺤﯿﺢ و ﺑﺎﻃﻞ ﻓﻘﻬﺎی اﻣﺎﻣﯿﻪ اﺗﻔﺎق ﻧﻈﺮ دارﻧﺪ؛ اﻣﺎ در ﺗﻌﯿﯿﻦ ﻣﺼﺎدﯾﻖ آن دﭼﺎر اﺷﮑﺎل ﺷﺪهاﻧﺪ. ﺑﻪ ﻃﻮری ﮐﻪ ﺑﺮﺧﯽ ﺷﺮط ﻋﺪم ازدواج ﻣﺠﺪد زوج و ﯾﺎ ﺷﺮط ﻋﺪم ﺗﻤﮑﯿﻦ را ﺻﺤﯿﺢ داﻧﺴﺘﻪ و ﻣﻌﺘﻘﺪﻧﺪ ﻣﻐﺎﯾﺮﺗﯽ ﺑﺎ ﺷﺮاﯾﻂ ﺻﺤﺖ ﻧﺪارد، اﻣﺎ در ﻣﻘﺎﺑﻞ ﺑﺮﺧﯽ دﯾﮕﺮ دو ﺷﺮط ﻣﺬﮐﻮر را ﻣﺨﺎﻟﻒ ﮐﺘﺎب، ﺳﻨﺖ و ﻣﻘﺘﻀﺎی ﻋﻘﺪ داﻧﺴﺘﻪ و آﻧﻬﺎ را ﺑﺎﻃﻞ ﺗﻠﻘﯽ ﻣﯽﮐﻨﻨﺪ.
ﻓﻘﻬﺎی ﻣﺬاﻫﺐ اﻫﻞ ﺳﻨﺖ در ﺗﻌﺮﯾﻒ ﺷﺮط ﺻﺤﯿﺢ و ﺑﺎﻃﻞ دﭼﺎر اﺧﺘﻼف ﻧﻈﺮ ﺷﺪهاﻧﺪ و ﻫﺮ ﻣﺬﻫﺒﯽ ﺗﻌﺮﯾﻔﯽ ﺗﻘﺮﯾﺒﺎ ﻣﺘﻔﺎوت از ﺷﺮوط ﺻﺤﯿﺢ و ﺑﺎﻃﻞ دارﻧﺪ. در ﺑﯿﻦ ﻓﻘﻬﺎی ﻣﺬاﻫﺐ ارﺑﻌﻪ، ﺣﻨﺎﺑﻠﻪ ﺷﺮط ﻋﺪم ازدواج ﻣﺠﺪد را ﺻﺤﯿﺢ داﻧﺴﺘﻪ و ﺑﺮای زوﺟﻪ ﺣﻖ ﻓﺴﺦ ﻗﺎﺋﻠﻨﺪ؛ اﻣﺎ ﺳﻪ ﮔﺮوه دﯾﮕﺮ، ﻋﻘﺪ را ﺻﺤﯿﺢ و ﺷﺮط را ﺑﺎﻃﻞ ﺷﻤﺮدهاﻧﺪ. در ﻣﻮرد ﺷﺮط ﻋﺪم ﺗﻤﮑﯿﻦ، ﺷﺎﻓﻌﯿﻪ ﺷﺮط را در ﺻﻮرﺗﯽ ﺻﺤﯿﺢ و ﻻزماﻟﻮﻓﺎ ﻣﯽداﻧﺪ ﮐﻪ از ﺳﻤﺖ زوج درﺧﻮاﺳﺖ ﺷﺪه ﺑﺎﺷﺪ. ﻣﺎﻟﮑﯿﻪ ﭼﻨﯿﻦ ﺷﺮﻃﯽ را ﻓﺎﺳﺪ و ﻣﻔﺴﺪ ﻋﻘﺪ ﺗﻠﻘﯽ ﮐﺮده و ﺣﻨﻔﯿﻪ و ﺣﻨﺎﺑﻠﻪ ﺷﺮط را ﺑﺎﻃﻞ و ﻋﻘﺪ را ﺻﺤﯿﺢ ﻣﯽداﻧﻨﺪ. ﺳﻮﻣﯿﻦ ﺷﺮط ﺑﺮرﺳﯽ ﺷﺪه، ﺷﺮط ﺗﻔﻮﯾﺾ ﯾﺎ ﺗﻮﮐﯿﻞ ﻃﻼق ﺑﻪ زوﺟﻪ اﺳﺖ ﮐﻪ اﻣﺎﻣﯿﻪ ﺗﻔﻮﯾﺾ را ﺑﺎﻃﻞ و ﺗﻮﮐﯿﻞ را ﺻﺤﯿﺢ ﻣﯽداﻧﺪ. اﻣﺎ ﻓﺮﯾﻘﯿﻦ ﺗﻮﮐﯿﻞ را ﺻﺤﯿﺢ داﻧﺴﺘﻪ و ﺗﻔﻮﯾﺾ را ﺑﺎ ﺷﺮاﯾﻄﯽ ﭘﺬﯾﺮﻓﺘﻪاﻧﺪ.
Marriage is the establishment of a marital relationship between a man and a woman and, like other contracts, accepts conditions set by the parties. Each condition in a classification can be divided into true and false conditions. Imami jurists agree on the definition of the correct and false condition; But they have problems in determining its examples. So that some people consider the condition of non-remarriage of the couple or the condition of disobedience to be correct and believe that it does not contradict the conditions of validity, but others consider the two conditions as contrary to the book, tradition and requirements of marriage and consider them invalid.. The jurists of the Sunni religions have differed in defining the correct and false condition, and each religion has a definition almost different from the correct and false conditions. Among the jurists of the four religions, the Hanbalis consider the condition of not remarrying to be correct and give the wife the right to terminate it; But the other three groups have considered the contract valid and the condition void. Regarding the condition of disobedience, Shafi'i considers the condition to be correct and necessary if it has been requested by the couple. Malikis consider such a condition corrupt and corrupting the contract, and the Hanafis and Hanbalis consider the condition invalid and the contract valid. The third condition studied is the condition of delegating or entrusting divorce to the wife, which the Imams consider invalidating the delegation and validating the delegation. But the sects have considered the power of attorney to be correct and have accepted the delegation with conditions.