نكاح سفيه از ديدگاه فقه اسلامي و حقوق ايران

A REVIEW OF LUNATIC’S MARRIAGE FROM THE PERSPECTIVES OF ISLAMIC JURISPRUDENCE AND IRANIAN LAW

حجر سفيه از مسائل قابل تامل در فقه اسلامي است. با توجه به نظر حداكثري فقهاي مذاهب اسلامي بر ممنوعيت سفيه از هرگونه تصرفات مالي و آزادي مطلق وي در تصرفات غيرمالي، بديهي است كه ارزيابي امكان نكاح سفيه نيز حايز اهميت است؛ به ويژه كه محل اختلاف آراي فقها و حقوقدانان واقع شده است. برخي قائل به عدم نفوذ و صحت نكاح سفيه هستند و با استناد به روايات و بر مبناي مشتمل بودن نكاح بر امور مالي و محجوريت سفيه در اين زمينه، اعتقاد به صحت نكاح رابه معناي موافقت در اتلاف مال برشمرده اند. گروهي در مقابل، عقد نكاح راغير مالي دانسته و با توجه به نياز هر شخص، از جمله سفيه به ازدواج، بر مبناي قاعده سلطنت نفس و روايات وارده، نكاح سفيه را جايز مي دانند. آنچه در اين نوشتار مورد تمركز و تدقيق است، بررسي آراي فقهاي متقدم و متاخر اماميه و اهل سنت و رويكرد حقوق موضوعه است. نتيجه اين است كه با تكيه بر برخي مستندات شرعي، امكان اقدام استقلالي سفيه بر امر نكاح قابل استنباط است.

Hajr Safih is one of the classical topics in Islamic jurisprudence where ‘Hajr’ means the interdiction of an independent (financial) action through a judicial order, and ‘Safih’ refers to people with mental disabilities, lunatics, especially regarding money management and waste. Taking into account the fact that the majority of jurists of different Islamic schools deprive such people of financial transactions and absolute freedom in non-financial transactions, it is obvious that the examination of the possibility of their marriage is worthwhile; especially since it is a matter of dispute among jurists and lawyers. Some believe that the marriage of a lunatic is invalid and ineffective, contending that according to religious narratives), and considering that marriage includes financial transactions, from which the lunatic is prohibited, the validity of this marriage would infringe the aforementioned interdiction and allow for the waste of money as well. On the other hand there are those who argue that the marriage contract is non-financial, and considering the marital needs of all people, including lunatics and based on the ownership rule of self-reign (Qaede Saltanat) and related narratives, such a marriage is religiously permissible. This study aims to focus on and scrutinize the views of early and current Shia and Sunni jurists, and the approach of statutory law, where a lunatic’s independent actions regarding marriage can be inferred based on legal documentations.