پدیده جامعه شناختی کودک همسری زنان از منظر فقه و حقوق موضوعه
نجمه دهقان منشادی
1
(
فقه و مبانی حقوق اسلامی، واحد نجف آباد، دانشگاه آزاد اسلامی نجف آباد، ایران
)
مسعود راعی
2
(
فقه و مبانی حقوق اسلامی، واحد نجف آباد، دانشگاه آزاد اسلامی نجف آباد، ایران
)
احمد رضا توکلی
3
(
فقه و مبانی حقوق اسلامی، واحد نجف آباد، دانشگاه آزاد اسلامی نجف آباد، ایران
)
کلید واژه: کودک, کودک همسری, فقه, حقوق موضوعه,
چکیده مقاله :
مقدمه: آن چه در فقه اسلامی در مورد پدیده جامعه شناختی کودک همسری زنان مورد پذیرش قرار گرفته، رعایت غبطه و مصلحت کودک است؛ چنان چه اگر رعایت غبطه و مصلحت کودک نشده باشد و کودک، پسر باشد؛ مشهور فقها اجماع در حق فسخ دارند و اگر کودک، دختر باشد اکثر فقها، مصلحت دختر را در این دیده اند که ازدواج همچنان برقرار باشد و دختر، حق فسخ ندارد. البته افضاء در کودک همسری زنان نیز موضوعی است که باید رعایت شود و اگر فقه اسلامی، کودک همسری زنان را پذیرفته، آن را تحت شرایطی که در آن، وضعیت کودک باید رعایت شود؛ پذیرفته است.
روش: بر اساس هدف تحقیق، تحقیق حاضر تحقیقی است کاربردی که در آن به توسعه دانش کاربردی در یک زمینه خاص پرداخته می شود. بر اساس ماهیت و روش تحقیق، این تحقیق ماهیتاً کتابخانه‌ای از نوع توصیفی محض است.
یافته‌ها: هر چند در قرآن کریم در ارتباط با ازدواج کودکان و کودک همسری زنان، هیچ آیه روشن و صریحی وجود ندارد و در کتب فقهی، روایات متعددی در باب ازدواج با صغیره بیان شده است ولی باید اذعان داشت که احکام نکاح بر عرف، مبتنی است و در اثر تغییر در شرایط فرهنگی و اجتماعی می تواند تغییر پیدا کند.
نتیجه گیری: با استعانت از فتوای آیت الله ناصر مکارم شیرازی در پاسخ به استفتاء عضو هیات رئیسه کمیسیون فرهنگی مجلس شورای اسلامی، جهت حمایت از حقوق دختران نابالغ و به منظور کاهش نرخ بالای پدیده جامعه شناختی کودک همسری زنان در ایران، پیشنهاد می شود ضمن نظارت بیشتر بر اجرای قوانین موجود کشور در خصوص ازدواج با کودکان، ماده اصلاحی 1041 قانون مدنی مصوب 1381، با توجه به تغییرات صورت گرفته در شرایط اجتماعی و فرهنگی کشور، مجددا مورد بازنگری قرار گیرد.
چکیده انگلیسی :
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What is accepted in Islamic fiqh regarding the sociological phenomenon of female child marriage, is to respect the child's jealousy and interests; Such as if the child's jealousy and interests are not respected and the child is a boy; Famous jurists agree on the right of termination, and if the child is a girl, most of the jurists have seen the best interests of the girl in the fact that the marriage continues and the girl does not have the right to terminate. Of course, filial piety is also an issue that must be observed, and if Islamic fiqh accepts the female child marriage. methods: Based on the purpose of the research, the current research is applied research and based on the nature and method of the research, this research is a purely descriptive library. Findings: Although there is no clear and explicit verse in the holy Qur’an regarding the marriage of children and child spouses, and in fiqh books, several traditions have been stated about marriage with minors, but it must be acknowledged that the rules of marriage are based on custom and it can change due to changes in cultural and social conditions. Conclusion: Currently, according to the current conditions of the country and according to the adverse social and medical consequences of child marriage, with the help of ayatollah Nasser Makarem Shirazi's fatwa in response to the referendum of the member of the cultural commission of the Islamic council, in order to support the rights of minor girls and in order to reduce the high rate of femalechild marriage in Iran, it is suggested to review the amended article 1041 of the civil low approved in1381, considering the changes in the social and cultural conditions of the country, while monitoring the implementation of existing laws.
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