‫ﺍﻹﻫـﺪﺍﺀ‬

‫ﺇﱃ ﻛﻞ ﻣﻦ ﻳﺆﻣﻦ ﺑﺄﳘﻴﺔ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪.‬‬

‫ﺇﱃ ﻛﻞ ﺯﻭﺝ ﻭﺯﻭﺟﺔ ﻳﺆﻣﻨﺎﻥ ﺑﻘﻴﻤﺔ ﺍﻟﺰﻭﺍﺝ‪.‬‬
‫ﺇﱃ ﻛﻞ ﺃﺏ ﻭ ﺃﻡ ﻳﺴﻌﻴﺎﻥ ﺑﻮﻋﻲ ﻟﱰﺑﻴﺔ ﺃﺑﻨﺎﺋﻬﻢ‪.‬‬
‫ﺇﱃ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﻠﺬﺍﺕ ﺍﻷﻛﺒﺎﺩ ‪....‬‬
‫ﺇﱃ ﻣﺪﻳﺮﻳﺔ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﻭﻗﺎﻑ‪ ،‬ﻭﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ‬
‫ﺑﺘﺒﺴﺔ‪ ،‬ﺍﻟﻠﺬﻳﻦ ﻣﻨﺤﺎنﻲ ﻓﺮﺻﺔ ﲡﺴﻴﺪ ﻓﻜﺮﺓ ﺍﻟﺘﺄﻫﻴﻞ ﺍﻷﺳﺮﻱ‬
‫ﻣﻨﺬ ﺳﻨﺔ ‪ 2003‬ﺇﱃ ﻏﺎﻳﺔ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ‪...‬‬
‫ﺃﻫﺪﻱ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳌﺘﻮﺍﺿﻊ ‪...‬‬

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‫ﺘﻘﺩﻴﻡ ﺒﻘﻠﻡ ﺍﻷﺴﺘﺎﺫﺓ ـ ﻟﻴﻠﻰ ﺒﻠﺨﻴﺭ ـ‬
‫ﻳﻌﺪ ﻣﻮﺿﻮﻉ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ ﺍﳊﻴﻮﻳﺔ ﺍﻟﱵ ﻧﻔﺘﻘﺮ‬
‫ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﱄ‪.‬ﻭﻫﻮ ﻻ ﺷﻚ ﲦﺮﺓ ﻋﻤﻞ ﻭﺟﻬﺪ ﺩﺀﻭﺏ‬
‫ﻟﺴﻨﻮﺍﺕ ﻃﻮﺍﻝ‪ ،‬ﻳﻌﻜﺲ ﺣﺮﺹ ﺍﻟﻜﺎﺗﺒﺔ )ﺃﻤﺎل ﺯﻭﺍﻏﻲ( ﻋﻠﻰ ﻗﻴﻤﺔ‬
‫ﺍﳋﱪﺓ ﺍﻟﻌﻤﻠﻴﺔ ﰲ ﺍﻻﺭﺗﻘﺎﺀ ﺑﺎﻟﻔﺮﺩ ﻭﺍﺠﻤﻟﺘﻤﻊ ﻧﺎﺑﻊ ﻣﻦ ﺭﻏﺒﺔ ﳐﻠﺼﺔ‬
‫ﻭﻓﻜﺮ ﻣﺘﻤﻴﺰ ﻭﺧﱪﺓ ﻻ ﻳﺴﺘﻬﺎﻥ ﻬﺑﺎ ﺗﺘﻄﻠﻊ ﻟﺘﻌﺰﻳﺰ ﺍﻟﻔﻜﺮﺓ ﺍﳍﺎﺩﻓﺔ‬
‫ﺑﺎﻟﻘﻮﺓ ﺍﻹﳒﺎﺯﻳﺔ‪ ،‬ﻭﺇﺣﻴﺎﺀ ﺍﻟﻔﻬﻢ ﺍﻟﺸﻤﻮﱄ ﳌﻌﺎﳉﺔ ﻗﻀﺎﻳﺎ ﺍﻷﺳﺮﺓ‬
‫ﻭﻣﺸﻜﻼﺕ ﺍﻷﻓﺮﺍﺩ ﻓﻴﻬﺎ ﻛﻜﻴﺎﻥ ﻣﻨﺴﺠﻢ ﻭﻭﺣﺪﺓ ﻣﺘﺴﻘﺔ‪ ،‬ﻻ ﺍﻟﻨﻈﺮ‬
‫ﺇﱃ ﻛﻞ ﻋﻨﺼﺮ ﻭﻃﺮﻑ ﻧﻈﺮﺓ ﺟﺰﺋﻴﺔ ﻗﺎﺻﺮﺓ‪ ،‬ﻷﻥ ﺍﳌﺸﻜﻞ ﻟﻴﺲ ﰲ‬
‫ﺍﳌﺮﺃﺓ ﻭﻻ ﰲ ﺍﻟﺮﺟﻞ‪ ،‬ﺑﻞ ﰲ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺬﻱ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻳﺜﻤﺮ ﺃﻧﻔﺴﺎ‬
‫ﺗﺘﻄﻠﺐ ﻣﻨﻬﻤﺎ ﻣﻌﺎ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﻣﺰﻳﺪﺍ ﻣﻦ ﺍﻟﻌﻄﺎﺀ ﻟﻠﺒﻘﺎﺀ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ‪.‬‬
‫ﻭﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﺃﻓﻖ ﻣﺘﻄﻮﺭ ﻳﻘﺪﻡ ﺣﻠﻮﻻ ﻧﺎﺟﻌﺔ ﻭﺟﺬﺭﻳﺔ‬
‫ﻟﻜﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﻟﻘﺤﻂ‬
‫ﺍﻟﻮﺟﺪﺍﱐ ﻭﺍﳉﺪﺏ ﺍﻟﺸﻌﻮﺭﻱ‪ ،‬ﻷﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺴﺘﺒﻌﺪﻭﻥ‬
‫ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﺣﺎﺳﻴﺲ ﰲ ﺭﺻﺪﻫﻢ ﻟﻠﻤﺸﺎﻛﻞ ﻭﻫﻢ ﰲ ﻏﻔﻠﺔ ﻣﻦ‬

‫‪ 1‬ﺃﺳﺘﺎﺫﺓ ﺍﻷﺩﺏ ﲜﺎﻣﻌﺔ ﺗﺒﺴﺔ‪ ،‬ﻋﻀﻮ ﺍﺠﻤﻟﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﻤﺮﺃﺓ‪.‬‬

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‫ﺧﻄﻮﺭﺓ ﺍﻷﻣﺮ‪ ،‬ﺣﻴﺚ ﺃﻥ ﻋﺪﻡ ﺍﻹﺷﺒﺎﻉ ﺍﻟﻌﺎﻃﻔﻲ )ﺍﻟﻮﺟﺪﺍﱐ( ﻫﻮ‬
‫ﺍﻟﺒﺎﻋﺚ ﺍﳊﻘﻴﻘﻲ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭ ﻟﻠﺤﺪ ﻣﻦ ﺁﺛﺎﺭﻫﺎ ﳚﺐ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﲜﻤﻊ ﺃﻭﺍﺻﺮ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﺇﻣﺪﺍﺩ ﺃﻃﺮﺍﻓﻬﺎ ﺑﺄﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ‬
‫ﻭﺍﳊﺼﺎﻧﺔ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻜﻴﺎﻥ ﻳﻌﺰﺯ ﻭﺟﺪﺍﻧﻴﺎ ﻭﺭﻭﺣﻴﺎ ﺑﺮﺑﺎﻁ ﻭﺛﻴﻖ‬
‫ﻣﻦ ﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﳊﻨﺎﻥ ﻭﺍﳊﺐ ﻭﻳﺘﻢ ﻫﺬﺍ ﺍﻹﺷﺒﺎﻉ ﺍﻟﻌﺎﻃﻔﻲ ﺑﺸﻜﻞ‬
‫ﺗﺒﺎﺩﱄ ﺗﻠﻘﺎﺋﻲ ﺩﺍﺧﻞ ﻣﺴﲑﺓ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﺋﻠﻴﺔ‪ .‬ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﻛﻞ ﻋﻨﺎﺻﺮ‬
‫ﺍﳌﻨﻈﻮﻣﺔ ﺍﻷﺳﺮﻳﺔ ﲢﺘﺎﺝ ﺇﱃ ﻗﺪﺭ ﻣﻨﺘﻈﻢ ﻣﻦ ﺍﳊﺐ ﻭﺍﻟﺮﻋﺎﻳﺔ‬
‫ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﻮﺍﺯﻥ ﻭﺍﻋﺘﺪﺍﻝ‪ ،‬ﻭﻻ ﻳﻄﻐﻰ ﻃﺮﻑ ﻋﻠﻰ ﻃﺮﻑ ﰲ‬
‫ﺍﺣﺘﻜﺎﺭ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻨﻔﺴﻪ‪ ،‬ﺩﻭﻥ ﺍﳊﺮﺹ ﻋﻠﻰ ﺗﻘﺪﳝﻬﺎ‬
‫ﻟﻠﻌﻨﺎﺻﺮ ﺍﻷﺧﺮﻯ ﺍﳌﺸﺎﺭﻛﺔ ﻟﻪ ﰲ ﺍﻷﺳﺮﺓ ﺑﺼﺪﻕ ﻭﲪﻴﻤﻴﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻫﻮ ﺍﻟﺒﻌﺪ ﺍﳌﻔﻘﻮﺩ ﰲ ﺣﻴﺎﺗﻨﺎ‪ ،‬ﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﳊﺐ‪ ،‬ﳑﺎ ﻳﺘﺴﺒﺐ ﰲ ﺣﺎﻟﺔ‬
‫ﺍﻟﻀﻨﻚ ﻭﺍﻟﺘﻌﺴﲑ ﻭﲨﻠﺔ ﻣﻦ ﺍﻻﻧﺘﻜﺎﺳﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﳌﺴﺘﻌﺼﻴﺔ ﻷﻥ‬
‫ﺍﻟﺴﻠﻚ ﺍﻟﺬﻱ ﻳﻐﺬﻱ ﺃﻓﺮﺍﺩ ﺍﻟﺒﻴﺖ ﻋﺎﻃﻔﻴﺎ ﻣﻘﻄﻮﻉ ﻭﻻ ﺃﺣﺪ‬
‫ﻳﺴﺘﺸﻌﺮ ﺃﳘﻴﺔ ﻭﺻﻠﻪ ﻣﻦ ﺟﺪﻳﺪ ﺣﱴ ﻳﻨﺘﻌﺶ ﺍﻟﺒﻴﺖ ﻭﻳﺴﺘﺮﺩ ﻬﺑﺠﺘﻪ‬
‫ﺑﻌﺪ ﻃﻮﻝ ﻛﻤﺪ ﻭﻣﻌﺎﻧﺎﺓ ﻣﻦ ﺟﺮﺍﺀ ﺍﻏﺘﺮﺍﺏ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺑﻌﻀﻬﻢ‬
‫ﻋﻦ ﺑﻌﺾ‪ ،‬ﻭﻛﺄﱐ ﻬﺑﻢ ﻳﻌﻴﺸﻮﻥ ﰲ ﻋﺰﻟﺔ ﺷﻌﻮﺭﻳﺔ ﻣﻀﺮﻭﺑﺔ ﺑﲔ‬
‫ﺃﺭﻭﺍﺣﻬﻢ‪ ..‬ﻓﻬﻢ ﻏﺮﺑﺎﺀ ﺩﺍﺧﻞ ﺑﻴﺖ ﻭﺍﺣﺪ‪.‬‬

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‫ﻭﻫﺬﻩ ﻣﻦ ﺃﻛﱪ ﺍﻵﻓﺎﺕ ﺍﻟﱵ ﻗﻔﺰﺕ ﺇﱃ ﺩﻳﺎﺭﻧﺎ ﻣﻦ ﺧﻼﻝ‬
‫ﻭﺳﺎﺋﻞ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﻋﻮﺍﱂ ﺍﻹﻋﻼﻡ ﻭﺍﻻﺗﺼﺎﻝ‪ ،‬ﻭﻛﻞ‬
‫ﻣﻈﺎﻫﺮ ﺍﳌﺪﻧﻴﺔ ﺍﳋﺎﻭﻳﺔ‪.‬‬
‫ﺇﻧﻪ ﺍﳋﻮﺍﺀ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺬﻱ ﻳﺴﺮﻱ ﰲ ﺍﻷﻓﺌﺪﺓ‪ ،‬ﻓﻴﻮﺭﺛﻬﺎ ﺍﻟﻘﺴﻮﺓ‬
‫ﻭﺍﻟﻐﻠﻈﺔ ﻭﺍﳉﻔﺎﺀ ﻭﻳﺘﺮﻛﻬﺎ ﻬﻧﺒﺎ ﻟﻸﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ ﻭﻋﺮﺿﺔ‬
‫ﻟﻼﳓﺮﺍﻑ ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﻭﺃﺳﺘﺤﻀﺮ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ‪ -‬ﺭﲪﻪ‬
‫ﺍﷲ‪ -‬ﰲ ﻣﻘﺎﻝ ﲢﺖ ﻋﺎﻥ "ﺍﻟﺒﻴﻭﺕ ﺘﺒﻨﻰ ﻋﻠﻰ ﺍﻟﺤﺏ"‪ ،‬ﻭﻫﻮ ﺍﻷﺳﺘﺎﺫ‬
‫ﺍﻟﺮﺍﺋﺪ ﰲ ﺗﺒﻴﲔ ﺍﻟﻔﻬﻢ ﺍﻟﻌﻤﻴﻖ ﻟﻔﻠﺴﻔﺔ ﺍﳊﺐ ﻭﺃﳘﻴﺘﻬﺎ ﰲ ﺇﻋﻤﺎﺭ‬
‫ﺍﻟﺒﻴﻮﺕ ﺑﺎﻟﺴﻌﺎﺩﺓ‪ ،‬ﻭﺣﺼﺎﻧﺔ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ ﻛﻞ ﺍﳌﻮﺑﻘﺎﺕ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪:‬‬
‫"ﻫﻨﺎﻙ ﻣﻌﺎﱂ ﺛﻼﺛﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﻮﻓﺮ ﰲ ﺍﻟﺒﻴﺖ ﺍﳌﺴﻠﻢ‪ ،‬ﺃﻭ ﺃﻥ ﺗﻈﻬﺮ ﰲ‬
‫ﻛﻴﺎﻧﻪ ﺍﳌﻌﻨﻮﻱ ﻟﻴﺆﺩﻱ ﺭﺳﺎﻟﺘﻪ ﻭﳛﻘﻖ ﻭﻇﻴﻔﺘﻪ‪ ،‬ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻫﻲ‬
‫ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﳌﻮﺩﺓ ﻭﺍﻟﺘﺮﺍﺣﻢ‪ ،‬ﻭﺃﻋﲏ ﺑﺎﻟﺴﻜﻴﻨﺔ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻨﻔﺴﻲ‪..‬‬
‫ﻓﺘﻜﻮﻥ ﺍﻟﺰﻭﺟﺔ ﻗﺮﺓ ﻋﲔ ﻟﺮﺟﻠﻬﺎ ﻻ ﻳﻌﺪﻭﻫﺎ ﺇﱃ ﺃﺧﺮﻯ ﻛﻤﺎ ﻳﻜﻮﻥ‬
‫ﺍﻟﺰﻭﺝ ﻗﺮﺓ ﻋﲔ ﻻﻣﺮﺃﺗﻪ ﻻ ﺗﻔﻜﺮ ﰲ ﻏﲑﻩ ﺃﻣﺎ ﺍﳌﻮﺩﺓ ﻓﻬﻲ ﺷﻌﻮﺭ‬
‫ﻣﺘﺒﺎﺩﻝ ﺑﺎﳊﺐ ﳚﻌﻞ ﺍﻟﻌﻼﻗﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺮﺿﺎ ﻭﺍﻟﺴﻌﺎﺩﺓ‪.‬‬

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‫ﻭﻟﻴﺴﺖ ﺍﻟﺮﲪﺔ ﻟﻮﻧﺎ ﻣﻦ ﺍﻟﺸﻔﻘﺔ ﺍﻟﻌﺎﺭﺿﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻧﺒﻊ ﻟﻠﺮﻗﺔ‬
‫ﺍﻟﺪﺍﺋﻤﺔ‪ ،‬ﻭ ﺩﻣﺎﺛﺔ ﺍﻷﺧﻼﻕ ﻭﺷﺮﻑ ﺍﻟﺴﲑﺓ"‪.1‬‬
‫ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺜﻼﺙ )ﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﺍﳌﻮﺩﺓ‪ ،‬ﺍﻟﺘﺮﺍﺣﻢ( ﻫﻲ ﺍﻟﻔﺘﻴﻞ‬
‫ﺍﻟﺬﻱ ﺗﻘﺪﺡ ﻣﻨﻪ ﺍﻷﺳﺮﺓ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺪﻑﺀ ﻭﺍﻷﻧﺲ ﻭﺍﻷﻣﺎﻥ ﻭﻛﻞ‬
‫ﺍﳌﺴﺎﺭﺍﺕ ﺍﻟﱵ ﻧﻜﺎﺩ ﻧﻨﺴﻰ ﻣﺬﺍﻗﻬﺎ ﻣﻦ ﺍﳍﻠﻊ ﰲ ﲨﻊ ﻭﲢﺼﻴﻞ ﺍﳌﻈﺎﻫﺮ‬
‫ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺒﻌﺾ ﻣﻨﻬﺎ ﺿﺮﻭﺭﻱ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻭﻟﻜﻦ ﻻ ﳚﺐ ﺃﻥ‬
‫ﺗﺘﺠﺎﻭﺯ ﻫﺬﺍ ﺍﳋﻂ‪ ،‬ﻭﺍﳌﻘﺎﺻﺪ ﺃﻭﱃ ﺑﺎﻟﺘﺤﻘﻴﻖ‪.‬‬
‫ﻭﻳﻌﺘﱪ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﺍﻟﺒﻌﺪ ﺍﻟﻐﺎﺋﺐ ﰲ ﻓﻠﺴﻔﺔ ﺑﻨﺎﺀ ﺍﻷﺳﺮﺓ‬
‫ﻭﺇﻋﻤﺎﺭ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭﺕ ﺇﱃ ﺫﻟﻚ ﺍﻟﻜﺎﺗﺒﺔ ﺁﻣﺎﻝ ﺯﻭﺍﻏﻲ ﰲ‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻲ ﰲ ﺻﻤﻴﻢ ﻃﺮﺡ ﺇﺷﻜﺎﻟﻴﺔ ﺍﳌﻮﺿﻮﻉ ﻭﻫﻲ‬
‫ﺇﺷﻜﺎﻟﻴﺔ ﻭﺍﻗﻊ ﺣﻘﻴﻘﻲ‪ ،‬ﻻ ﺍﻓﺘﻌﺎﻝ ﻓﻴﻪ ﻭﻻﻣﺒﺎﻻﺓ‪.‬‬
‫ﻛﻴﻒ ﻳﺘﻨﺎﺳﺐ ﺍﺭﺗﻔﺎﻉ ﻧﺴﺒﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻟﺪﻯ ﺍﳌﺘﺰﻭﺟﲔ‬
‫ﻭﺍﺭﺗﻔﺎﻉ ﻧﺴﺒﺔ ﺍﻟﻄﻼﻕ ﻣﻌﻬﺎ؟ ﻭﺍﻻﻬﻧﻴﺎﺭ ﺍﳋﻠﻘﻲ؟ ﺃﻳﻦ ﺍﳋﻠﻞ؟‪ ..‬ﺇﻥ‬
‫ﺍﳌﺸﻜﻠﺔ ﰲ ﺿﻌﻒ ﻣﺆﻫﻼﺕ ﺍﻟﺰﻭﺟﲔ ﻣﻌﺎ ﰲ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺘﺒﻌﺎﺕ‬
‫ﺍﳌﻨﻮﻃﺔ ﻬﺑﻤﺎ ﺑﺎﻟﺸﻜﻞ ﺍﻷﻣﺜﻞ‪.‬‬

‫‪ 1‬ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ـ ﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺮﺍﻛﺪﺓ ﻭﺍﻟﻮﺍﻓﺪﺓ ـ ﻣﻄﺒﻌﺔ‬

‫ﺍﻟﻨﺨﻠﺔ ﺍﳉﺰﺍﺋﺮ ـ )ﺩ‪،‬ﻁ(‪) ،‬ﺩ‪،‬ﺕ( ﺹ ‪.125‬‬

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‫ﺇﺫﺍ‪ ،‬ﳓﻦ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺛﻘﺎﻓﺔ ﺃﺳﺮﻳﺔ ﻧﻮﻋﻴﺔ‪ ،‬ﻛﺄﺳﺎﺱ ﻭﻣﻘﻮﻡ ﺿﺮﻭﺭﻱ‬
‫ﻟﺒﻌﺚ ﺍﳊﻴﺎﺓ ﺩﺍﺧﻞ ﺑﻴﻮﺕ ﺿﺮﺑﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺑﻨﺴﺠﻬﺎ‪ ،‬ﻓﻬﻲ‬
‫ﺧﺎﻭﻳﺔ ﻣﻦ ﺍﳊﺮﻛﺔ ﺍﳌﻨﺘﺠﺔ ﻭﺍﳊﻀﻮﺭ ﺍﳌﺸﻊ ﰲ ﳎﺘﻤﻊ ﻣﺘﻬﺎﻟﻚ ﺍﻷﻭﺻﺎﻝ‪.‬‬
‫ﻭﳍﺬﺍ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻟﻴﺴﺪ ﻓﺮﺍﻏﺎ ﺣﻘﻴﻘﻴﺎ ﰲ ﻣﻜﺘﺒﺘﻨﺎ‬
‫ﺍﻷﺳﺮﻳﺔ ﺍﻟﱵ ﻫﻲ ﰲ ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﻟﻜﻞ ﴰﻌﺔ ﻣﻀﻴﺌﺔ ﰲ ﻟﻴﻠﻬﺎ‬
‫ﺍﳌﻮﺷﺢ ﺑﺴﻮﺍﺩ ﺍﻟﻌﻨﻒ ﻭﺍﳉﺮﳝﺔ ﻭﺍﻻﻧﺘﻘﺎﻡ ﻣﻦ ﺍﻟﺬﺍﺕ ﻭ ﻣﻦ ﺍﻵﺧﺮ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻗﺮﺏ ﺭﲪﺎ ‪..‬‬
‫ﻭﻛﻠﻲ ﺃﻣﻞ ﻭﻳﻘﲔ ﺃﻧﻪ ﲟﺜﻞ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻨﻔﻴﺴﺔ‪،‬‬
‫ﳝﻜﻦ ﺍﻟﻨﻬﻮﺽ ﺑﺎﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﺍﻧﻌﺪﺍﻣﻴﺔ ﻛﺒﲑﺓ ﻭﺍﻧﺴﺤﺎﻗﺎ ﻋﻠﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺪﺍﺧﻞ )ﺍﻟﻮﺟﺪﺍﻥ(‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﺸﻞ ﻃﺎﻗﺘﻪ ﻷﻱ ﺑﺎﺩﺭﺓ‬
‫ﻟﻠﺮﻗﻲ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳋﺎﺭﺝ )ﺍﻟﻮﺍﻗﻊ(‪.‬‬
‫ﻭﰲ ﺍﻷﺧﲑ‪ ،‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺇﻋﻤﺎﺭ ﻟﻜﻞ ﺑﻴﺖ ﻭﺑﺎﻗﺔ ﻭﺭﺩ‬
‫ﻟﻜﻞ ﻋﺮﻭﺳﲔ‪ ،‬ﻭﻫﺪﻳﺔ ﻷﺑﻨﺎﺋﻨﺎ ﺍﻟﻴﺎﻓﻌﲔ ﰲ ﻣﺴﺎﺭﻫﻢ ﺍﳊﻀﺎﺭﻱ‬
‫ﻟﺒﻨﺎﺀ ﳎﺘﻤﻊ ﻣﻌﺎﺻﺮ‪.‬‬
‫ﺗﺒﺴﺔ ﰲ‪2007/11/16 :‬‬

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 ‫ﻤﻘﺩﻤﺔ‪:‬‬
‫ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻷﺳﺮﻱ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻭﺣﺴﻦ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ‪،‬‬
‫… ﺃﻣﻞ ﻭﺣﻠﻢ ﳓﻠﻢ ﺑﻪ ﲨﻴﻌﺎ ﻭﻟﻜﻦ‪ ،‬ﻫﻞ ﲢﻮﻝ ﻫﺬﺍ ﺍﳊﻠﻢ ﺇﱃ ﻫﺪﻑ‬
‫ﺣﻘﻴﻘﻲ ﻧﺴﻌﻰ ﻟﺘﺤﻘﻴﻘﻪ ﺑﻄﺮﻕ ﻋﻠﻤﻴﺔ ﻭﺗﺮﺑﻮﻳﺔ ﺻﺤﻴﺤﺔ؟‬
‫ﺇﻥ ﻭﺍﻗﻌﻨﺎ ﻳﺜﺒﺖ ﲟﺎ ﻻ ﻳﺪﻉ ﳎﺎﻻ ﻟﻠﺸﻚ ﺻﻌﻮﺑﺔ ﲢﻘﻴﻖ ﻫﺬﺍ‬
‫ﺍﳊﻠﻢ … ﻭﻳﻜﻔﻴﻨﺎ ﺃﻥ ﻧﻄﻠﻊ ﻋﻠﻰ ﺣﺠﻢ ﺍﳌﺸﻜﻼﺕ ﺍﻟﱵ ﺗﻌﺎﱐ‬
‫ﻣﻨﻬﺎ ﺑﻴﻮﺗﻨﺎ … ﻭﻣﻌﺪﻻﺕ ﺍﻟﻄﻼﻕ ﺍﳌﺮﺗﻔﻌﺔ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻹﺣﺼﺎﺋﻴﺎﺕ ﺍﳌﻘﺪﻣﺔ‪ ،‬ﻟﻨﺪﺭﻙ ﺣﺠﻢ ﻭﺧﻄﻮﺭﺓ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ‪،‬‬
‫ﻭﺃﺳﺒﺎﺏ ﺍﳌﺸﻜﻼﺕ ﻛﺜﲑﺓ ﻭﻣﺘﺸﻌﺒﺔ‪.‬‬
‫ﺣﻴﺚ ﻳﻐﻴﺐ ﻋﻨﺎ ﺃﳘﻴﺔ ﻭﺟﻮﺩ ﺳﻴﺎﺳﺔ ﻹﻋﺪﺍﺩ ﺷﺒﺎﺑﻨﺎ ﻟﻠﺤﻴﺎﺓ‬
‫ﺍﻷﺳﺮﻳﺔ ﲝﻴﺚ ﻳﺘﻤﻜﻨﻮﻥ ﻣﻦ ﺃﺩﺍﺀ ﺃﺩﻭﺍﺭﻫﻢ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻛﺄﺯﻭﺍﺝ‬
‫ﻭﺯﻭﺟﺎﺕ ﻭﺁﺑﺎﺀ ﻭﺃﻣﻬﺎﺕ ﻋﻠﻰ ﺃﰎ ﻭﺟﻪ‪.‬‬
‫ﻓﺎﳋﻼﻓﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺍﻟﺸﻜﻮﻯ ﻣﻦ ﻋﺪﻡ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﺰﻭﺟﻲ‪،‬‬
‫ﻭﺍﻧﻌﺪﺍﻡ ﺍﻟﺘﻮﺍﺻﻞ‪ ،‬ﻭﺍﻟﻔﺸﻞ ﺍﻟﺘﺮﺑﻮﻱ‪ ،‬ﻭﺻﻌﻮﺑﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺮﺍﻫﻖ‬
‫ﻭﻛﺜﺮﺓ ﺍﳌﻄﻠﻘﺎﺕ‪ ،‬ﻭﺍﻷﺳﺮ ﺍﳌﺘﺨﻠﻰ ﻋﻨﻬﺎ‪ ،‬ﻭﺗﺰﺍﻳﺪ ﻧﺴﺒﺔ ﺍﳌﻨﺤﺮﻓﲔ‬
‫ﻭﺍﳌﺘﻌﺎﻃﲔ ﻟﻠﻤﺨﺪﺭﺍﺕ‪،‬ﻛﻠﻬﺎ ﻣﻮﺍﺿﻴﻊ ﺃﺻﺒﺤﺖ ﺗﻔﺮﺽ ﻧﻔﺴﻬﺎ ﻋﻠﻰ‬
‫ﺍﻟﻮﺍﻗﻊ ﻭﻋﻠﻰ ﺻﻔﺤﺎﺕ ﺍﳉﺮﺍﺋﺪ ﻭﺑﻮﺍﺑﺎﺕ ﺍﻻﻧﺘﺮﻧﺖ ﻭﻫﻲ ﻣﺆﺷﺮ ﺧﻄﲑ‬

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‫ﺇﺫﺍ ﱂ ﻧﻨﺘﺒﻪ ﻭﻧﻌﺎﰿ ﺍﻟﻮﺿﻊ‪ ،‬ﻭﳒﻌﻠﻪ ﺃﻭﻟﻮﻳﺔ ﺳﻴﺰﺩﺍﺩ ﺗﻔﺎﻗﻤﺎ‪ ،‬ﺑﻞ ﺍﻷﻣﺮ‬
‫ﻳﺘﻄﻠﺐ ﻣﻨﺎ ﺗﺸﻜﻴﻞ ﻓﺮﻳﻖ ﻋﻤﻞ ﻣﺘﺨﺼﺺ ﻟﻮﺿﻊ ﺣﻠﻮﻝ ﳍﺬﻩ ﺍﳌﺸﺎﻛﻞ‬
‫ﺍﻟﱵ ﺳﺘﻌﺼﻒ ﺑﺎﺠﻤﻟﺘﻤﻊ ﻭﺗﺆﺛﺮ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺭﺗﻔﺎﻉ ﻧﺴﺒﺔ ﺍﳌﺘﻌﻠﻤﲔ ﻭﺍﳌﺜﻘﻔﲔ ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ‬
‫ﻣﻦ ﺷﺪﺓ ﺣﺐ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻟﻸﻓﺮﺍﺡ ﻭﺍﻹﻋﺪﺍﺩ ﳍﺎ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﻔﺎﺻﻴﻞ‬
‫ﺣﻔﻞ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﻣﺎﺫﺍ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻓﻌﻠﻪ ﻭﻣﺎﺫﺍ ﳚﺐ ﻋﻠﻰ ﺍﻟﺮﺟﻞ‬
‫ﺇﺣﻀﺎﺭﻩ‪ ،‬ﻭﻗﺪ ﺗﻘﺎﻡ ﻣﺸﻜﻠﺔ ﻛﺒﲑﺓ ﺑﺴﺒﺐ ﻧﺴﻴﺎﻥ ﺷﻲﺀ ﺑﺴﻴﻂ ﰲ‬
‫ﺗﺮﺗﻴﺒﺎﺕ ﺍﳊﻔﻞ‪ ،‬ﻭﺍﻟﻌﺎﺋﻠﺔ ﻛﻠﻬﺎ ﻣﺸﻐﻮﻟﺔ ﳌﺪﺓ ﻃﻮﻳﻠﺔ ﺑﺎﻟﺘﺮﺗﻴﺒﺎﺕ‬
‫ﺍﻟﻼﺯﻣﺔ ﻟﻠﺤﻔﻞ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻐﻤﺮﺓ ﻳﻨﺴﻰ ﺍﳉﻤﻴﻊ ﺃﻥ ﺍﻟﺰﻭﺍﺝ ﻟﻴﺲ‬
‫ﳎﺮﺩ ﺣﻔﻞ ﻳﻘﺎﻡ ﺃﻭ ﺃﻧﺎﻗﺔ ﻋﺮﻭﺱ ﻳﻬﺘﻢ ﺑﺄﺩﻕ ﺗﻔﺎﺻﻴﻠﻬﺎ‪ ،‬ﻭﻻ ﻣﺎ ﳛﻀﺮﻩ‬
‫ﺍﻟﺰﻭﺝ ﻣﻦ ﻗﺎﺋﻤﺔ ﻃﻮﻳﻠﺔ ﻋﺮﻳﻀﺔ ﻣﻦ ﺍﳌﺄﻛﻮﻻﺕ ﻭﺍﳌﻠﺒﻮﺳﺎﺕ‪ ،‬ﺇﳕﺎ‬
‫ﺍﻟﺰﻭﺍﺝ ﻗﻴﻤﺔ ﻋﻈﻴﻤﺔ ﻭﻋﻘﺪ ﻣﻘﺪﺱ ﻭﺃﻫﺪﺍﻑ ﺳﺎﻣﻴﺔ‪ ،‬ﻭﻗﺪﺭﺓ ﻋﻠﻰ‬
‫ﺍﻟﺘﻜﻴﻒ ﻭﺍﻟﻌﻄﺎﺀ ﻭﻛﺴﺐ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺮﲪﺔ‪.‬‬
‫ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ‪ ،‬ﻫﻞ ﺃﻋﺪﺩﻧﺎ ﺍﻟﺸﺒﺎﺏ‬
‫ﻟﻠﺤﻴﺎﺓ ﺍﻷﺳﺮﻳﺔ؟ ﻫﻞ ﻫﻨﺎﻟﻚ ﺟﻬﻮﺩ ﺗﺒﺬﻝ ﻣﻦ ﻗﺒﻞ ﺍﳉﻬﺎﺕ ﺍﳌﺴﺆﻭﻟﺔ ﻭﻣﻦ‬
‫ﻗﺒﻞ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺪﱐ ﻟﻠﺮﻗﻲ ﺑﺎﳊﻴﺎﺓ ﺍﻷﺳﺮﻳﺔ؟ ﻫﻞ ﻳﻮﻓﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻟﻠﻄﻼﺏ ﻣﺎ‬
‫ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﺯﻭﺍﺟﺎ ﻭﺁﺑﺎﺀ ﺻﺎﳊﲔ؟ ﻫﻞ ﻳﻘﺪﻡ ﺍﻹﻋﻼﻡ ﺑﺮﺍﻣﺞ‬

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‫ﻛﺎﻓﻴﺔ ﺗﺮﺷﺪ ﺃﻓﺮﺍﺩ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺗﺄﺧﺬ ﺑﻴﺪﻳﻪ‪ ،‬ﻟﻴﺤﺼﻞ ﺍﻟﺘﻘﺎﺭﺏ ﺑﲔ ﺍﻟﺰﻭﺟﲔ؟‬
‫ﻫﻞ ﻳﺆﺩﻱ ﺍﳌﺴﺠﺪ ﻭﺍﳌﺮﺷﺪ ﺍﻟﺪﻳﲏ ﺍﻟﺪﻭﺭ ﺍﳌﻨﻮﻁ ﺑﻪ ﰲ ﺇﺻﻼﺡ ﺍﺠﻤﻟﺘﻤﻊ‬
‫ﻭﺗﻮﻃﻴﺪ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ ﻣﻦ ﺧﻼﻝ ﺇﻋﻄﺎﺀ ﺍﻟﻨﻤﻮﺫﺝ ﻣﻦ ﺷﺨﺼﻴﺔ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻭﻛﻴﻒ ﻛﺎﻥ ﻳﻌﺎﻣﻞ ﺯﻭﺟﺎﺗﻪ ﻭﺑﻨﺎﺗﻪ؟‪...‬‬
‫ﻭﰲ ﺣﺎﻻﺕ ﺍﻟﻄﻼﻕ‪ ،‬ﻫﻞ ﻫﻨﺎﻟﻚ ﺟﻬﺪ ﺣﻘﻴﻘﻲ ﻳﺒﺬﻝ ﻟﻠﺤﻴﻠﻮﻟﺔ ﺩﻭﻥ‬
‫ﻭﻗﻮﻋﻪ؟ ﻭﺃﻳﻦ ﻫﻮ ﺩﻭﺭ ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ﻭﺍﻟﺘﺤﻜﻴﻢ؟ ﺃﻡ ﺃﻥ ﺍﺠﻤﻟﺘﻤﻊ ﺃﺻﺒﺢ‬
‫ﺳﺒﺐ ﺇﺷﻌﺎﻝ ﻧﺎﺭ ﺍﻟﻔﺘﻨﺔ ﺑﺪﻝ ﻬﺗﺪﺋﺘﻬﺎ؟ ﻭﺍﻟﻘﻀﺎﺀ ﺃﺻﺒﺢ ﺳﺒﺐ ﻫﺪﺭ ﺍﻷﻣﻮﺍﻝ‬
‫ﻭﺍﻟﻮﻗﺖ ﺩﻭﻥ ﻓﺎﺋﺪﺓ ﻛﺒﲑﺓ ﺗﺮﺟﻰ؟‪ ....‬ﻛﻞ ﻫﺬﺍ ﻭﺃﺳﺌﻠﺔ ﻛﺜﲑﺓ ﺗﻄﺮﺡ‬
‫ﻧﻔﺴﻬﺎ ﻭﳓﻦ ﻧﻌﺎﻳﺶ ﻣﺎ ﻳﺘﺨﺒﻂ ﻓﻴﻪ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ ﻣﺸﻜﻼﺕ ﻭﺇﺣﺒﺎﻁ‪..‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻲ ﻛﻤﺮﺷﺪﺓ ﺩﻳﻨﻴﺔ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺑﻌﺾ‬
‫ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺘﺄﺩﻳﺒﻴﺔ ﻭﺟﺪﺕ ﺃﻥ ﺃﻛﺜﺮ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﺗﻄﺮﺡ‬
‫ﻋﻠﻴﻨﺎ ﺗﺜﺒﺖ ﲟﺎ ﻻ ﻳﺪﻉ ﳎﺎﻻ ﻟﻠﺸﻚ‪ ،‬ﺿﻌﻒ ﺍﻷﺳﺮﺓ ﻭﺟﻬﻠﻬﺎ ﺑﺜﻘﺎﻓﺔ‬
‫ﺃﺳﺮﻳﺔ‪ ،‬ﻣﻦ ﻓﻦ ﺍﻟﺘﻌﺎﻣﻞ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻭﺣﺴﻦ ﺗﻮﺟﻴﻪ ﺍﻷﺑﻨﺎﺀ…‬
‫ﻭﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﺗﺄﺗﻴﻨﺎ ﻟﻠﻔﺘﻮﻯ ‪ -‬ﻭﺳﺠﻞ ﺍﻟﻔﺘﻮﻯ ﺷﺎﻫﺪ‬
‫ﻋﻠﻰ ﺫﻟﻚ ‪ -‬ﻻﺣﻈﺖ ﻋﻠﻴﻬﺎ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺃﻏﻠﺐ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻄﺮﻭﺣﺔ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﻓﺘﻮﻯ ﺷﺮﻋﻴﺔ ﺑﻘﺪﺭ ﻣﺎ‬
‫ﲢﺘﺎﺝ ﺗﻮﺟﻴﻬﺎ ﻧﻔﺴﻴﺎ ﻭﺍﺟﺘﻤﺎﻋﻴﺎ‪.‬‬

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‫ﺟﻬﻞ ﺍﻷﺯﻭﺍﺝ ﺑﺄﺑﺴﻂ ﺍﳊﺪﻭﺩ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﻟﺰﻭﺍﺝ ﻣﺜﻞ ﺃﻥ‬
‫ﺍﻟﻄﻼﻕ ﻣﺮﺗﺎﻥ ﻭﺍﻟﺜﺎﻟﺜﺔ ﲢﺮﻡ‪ ،‬ﺣﻜﻢ ﺍﻟﻈﻬﺎﺭ ﺍﻟﺬﻱ ﻳﻄﻠﻘﻪ ﺍﻟﻜﺜﲑﻭﻥ‬
‫ﻋﻠﻰ ﺯﻭﺟﺎﻬﺗﻢ ﻭﻻ ﻳﻌﻠﻤﻮﻥ ﺣﺪﻭﺩﻩ‪.‬‬
‫ﺣﺎﺟﺔ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﻦ ﻳﺒﺜﻮﻥ ﻟﻪ ﳘﻮﻣﻬﻢ‪ ،‬ﺇﺫ ﻳﺄﰐ ﺍﻟﺴﺎﺋﻞ ‪-‬‬
‫ﺧﺼﻮﺻﺎ ﺍﻟﻨﺴﺎﺀ ‪ -‬ﻟﺘﺴﺄﻝ ﻋﻦ ﺣﻜﻢ ﺷﺮﻋﻲ ﰲ ﻣﺴﺄﻟﺔ ﻣﺎ‪،‬‬
‫ﻓﺘﺮﻭﻱ ﻗﺼﺔ ﻃﻮﻳﻠﺔ ﻋﻦ ﻣﻌﺎﻧﺎﻬﺗﺎ ﻭﻣﺸﺎﻛﻠﻬﺎ ﻛﺄﻬﻧﺎ ﺗﺒﺤﺚ ﻋﻤﻦ‬
‫ﻳﺮﺷﺪﻫﺎ ﻭﻳﻮﺟﻬﻬﺎ‪.‬‬
‫ﺑﻌﺾ ﺍﳌﺸﺎﻛﻞ ﰲ ﺑﻌﺾ ﺍﻷﺳﺮ ﺗﻨﻌﺪﻡ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﺫ ﺗﻌﺪ‬
‫ﻣﺄﺳﺎﺓ ﺇﻧﺴﺎﻧﻴﺔ ﲝﻖ‪.‬‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺳﺮﻳﺔ ﻟﻴﺴﺖ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﳌﺴﺘﻮﻯ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺇﺫ ﺳﺠﻠﺖ‬
‫ﺣﺎﻻﺕ ﻛﺜﲑﺓ ﻷﺳﺮ ﻣﻜﻮﻧﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﳌﺴﺘﻮﻯ‬
‫ﺍﳉﺎﻣﻌﻲ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻻ ﲤﺘﻠﻚ ﺛﻘﺎﻓﺔ ﺃﺳﺮﻳﺔ ﲤﻜﻨﻬﺎ ﻣﻦ ﻗﻴﺎﺩﺓ ﺳﻔﻴﻨﺔ ﺍﻷﺳﺮﺓ‬
‫ﺑﻨﺠﺎﺡ‪ ،‬ﻓﺘﻐﺮﻕ ﺍﻷﺳﺮﺓ ﻋﻨﺪ ﺃﺑﺴﻂ ﺍﳌﺸﺎﻛﻞ‪.‬‬
‫ﺇﻥ ﺍﳍﺪﻑ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺘﻮﺍﺿﻌﺔ ‪ -‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻨﻬﺠﻬﺎ‬
‫ﻭﺻﻔﻴﺎ ﲢﻠﻴﻠﻴﺎ ‪ -‬ﻫﻮ ﺇﺑﺮﺍﺯ ﺃﳘﻴﺔ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﰲ ﲪﺎﻳﺔ ﺍﺠﻤﻟﺘﻤﻊ‪،‬‬
‫ﻭﺿﺮﻭﺭﺓ ﺗﻮﺍﺟﺪﻩ ﰲ ﻣﺆﺳﺴﺎﺕ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺇﳚﺎﺩ ﻣﺘﺨﺼﺼﲔ ﰲ‬
‫ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪ ،‬ﻭﺗﺰﻭﻳﺪﻫﻢ ﺑﺄﺣﺪﺙ ﺍﳌﻌﺎﺭﻑ ﺍﳌﺘﺨﺼﺼﺔ ﻭﺍﳊﺪﻳﺜﺔ‬

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‫ﻣﻦ ﺃﺟﻞ ﺣﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻷﺳﺮﻳﺔ ﺍﳌﺘﻌﺪﺩﺓ‪ ،‬ﻭﺃﺧﲑﺍ ﺑﻠﻮﺭﺓ ﺗﺼﻮﺭ ﻭ‬
‫ﻣﻘﺘﺮﺡ ﻹﺻﻼﺡ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻭﺩﻓﻌﻬﺎ ﳓﻮ ﺍﻟﺘﻤﺎﺳﻚ‬
‫ﻭﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﻷﻥ ﺍﻷﺳﺮﺓ ﺍﳌﺴﺘﻘﺮﺓ ﻫﻲ ﺃﺳﺎﺱ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺴﺘﻘﺮ‬
‫ﺍﳌﺰﺩﻫﺮ‪ ،‬ﻭ ﻛﻠﻤﺎ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﻮﺟﺪ ﺃﺳﺮﺍ ﻗﻮﻳﺔ ﻣﺘﻤﺎﺳﻜﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ‬
‫ﺍﻷﺳﺮ ﻫﻲ ﺍﻟﱵ ﲤﺪ ﺍﺠﻤﻟﺘﻤﻊ ﺑﻌﻨﺎﺻﺮ ﻗﻴﺎﺩﻳﺔ ﻧﺎﺟﺤﺔ‪ ،‬ﲣﺮﺝ ﺍﻟﺒﻼﺩ ﻣﻦ‬
‫ﺍﻷﺯﻣﺔ ﻭﺗﻘﻮﺩﻫﺎ ﳓﻮ ﺍﻟﺘﺤﻀﺮ ﻭﺍﻟﺮﻗﻲ ﰲ ﺷﱴ ﺍﺠﻤﻟﺎﻻﺕ‪.‬‬
‫ﻭﻗﺪ ﻭﺟﺪﺕ ﻣﻦ ﺧﻼﻝ ﲝﺜﻲ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻥ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ‬
‫ﻭﺍﻟﻌﺮﺑﻴﺔ ﺗﻮﱄ ﺍﻫﺘﻤﺎﻣﺎ ﺑﺎﻟﻐﺎ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺗﺆﺳﺲ ﻟﻪ ﻣﺮﺍﻛﺰ ﻣﺘﺨﺼﺼﺔ‬
‫ﻭﺍﺧﺘﺼﺎﺻﻴﲔ ﰲ ﳎﺎﻝ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻷﺳﺮﻱ‪ ،‬ﻭﻫﻨﺎﻟﻚ ﲡﺎﺭﺏ ﺭﺍﺋﺪﺓ‬
‫ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ﳚﺪﺭ ﺑﻨﺎ ﺃﻥ ﻧﻄﻠﻊ ﻋﻠﻴﻬﺎ ﻭﻧﺄﺧﺬ ﻣﻨﻬﺎ ﻣﻊ ﺗﻜﻴﻴﻔﻬﺎ ﲝﺴﺐ ﻣﺎ‬
‫ﺗﺘﻄﻠﺒﻪ ﺧﺼﻮﺻﻴﺎﺕ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳉﺰﺍﺋﺮﻱ‪ ،‬ﺇﺫ ﺃﻥ ﻟﻜﻞ ﺑﻠﺪ ﺧﺼﻮﺻﻴﺎﺗﻪ‪.‬‬
‫ﻭﻗﺪ ﻭﺍﺟﻬﺘﲏ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺻﻌﻮﺑﺎﺕ ﻛﺜﲑﺓ ﺃﳘﻬﺎ ﻗﻠﺔ ﺍﳌﺮﺍﺟﻊ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺣﺪﺍﺛﺔ ﺍﻟﺘﻄﺮﻕ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺧﺎﺻﺔ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﺿﻌﻒ‬
‫ﺍﻹﺣﺴﺎﺱ ﺑﺄﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ ﻭﺿﺮﻭﺭﺗﻪ ﻹﺻﻼﺡ ﺍﻷﺳﺮﺓ ﻭﺍﺠﻤﻟﺘﻤﻊ‪.‬‬

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 ‫ﻤﻔﻬﻭﻡ ﺍﻹﺭﺸﺎﺩ ﺍﻷﺴﺭﻱ ﻭﺃﻫﻤﻴﺘﻪ ﻭﻀﺭﻭﺭﺘﻪ‬
‫‪:‬‬ ‫א‬ ‫א‬ ‫‪.1‬‬
‫ﺃ‪.‬ﻣﻔﻬﻮﻡ ﺍﻷﺳﺮﺓ‪ :‬ﺍﻷﺳﺮﺓ ﲨﺎﻋﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﺳﺎﺳﻴﺔ ﻭﺩﺍﺋﻤﺔ‪،‬‬
‫ﻭﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻲ ﺭﺋﻴﺴﻲ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻷﺳﺮﺓ ﺃﺳﺎﺱ ﻭﺟﻮﺩ ﺍﺠﻤﻟﺘﻤﻊ‬
‫ﻓﺤﺴﺐ ﺑﻞ ﻫﻲ ﻣﺼﺪﺭ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺪﻋﺎﻣﺔ ﺍﻷﻭﱃ ﻟﻀﺒﻂ ﺍﻟﺴﻠﻮﻙ‪،‬‬
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‫ﻭﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﻳﺘﻠﻘﻰ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ﺃﻭﻝ ﺩﺭﺱ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺏ‪.‬ﻣﻘﻮﻣﺎﺕ ﺍﻷﺳﺮﺓ‪ :‬ﺗﺸﻜﻞ ﺍﻷﺳﺮﺓ ﺑﻌﺪﺍ ﺃﺻﻴﻼ ﻭﻣﻬﻤﺎ ﰲ‬
‫ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ‪ ،‬ﻓﻬﻲ ﺍﳌﺆﺳﺴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﻠﻌﺐ ﺩﻭﺭﺍ ﻣﺆﺛﺮﺍ‬
‫ﰲ ﺷﺨﺼﻴﺘﻪ ﻭﺗﺼﻘﻠﻪ ﺑﺎﳌﺒﺎﺩﺉ ﻭﺍﻟﻘﻴﻢ ﻭﺗﻌﻄﻴﻪ ﺍﻟﻔﺮﺻﺔ ﻟﻠﻘﻴﺎﻡ ﺑﺎﻷﺩﻭﺍﺭ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻮﻇﻴﻔﻴﺔ ﺍﻟﱵ ﺗﻨﺎﻁ ﺑﻪ ﺩﺍﺧﻞ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﺶ ﻓﻴﻪ‪.‬‬
‫ﺇﻥ ﻏﻴﺎﺏ ﺍﻟﺪﻭﺭ ﺍﻷﺑﻮﻱ ﻭﻭﺟﻮﺩ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﻌﺎﺋﻠﻴﺔ ﻭﻏﻴﺎﺏ‬
‫ﺍﻟﺘﻨﺸﺌﺔ ﻭﺍﻟﺮﻋﺎﻳﺔ ﺍﳌﺜﻠﻰ ﻳﻨﺠﻢ ﻋﻨﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺸﻜﻼﺕ ﺍﻟﱵ ﻳﻘﻊ‬
‫ﻓﻴﻬﺎ ﺍﻷﻓﺮﺍﺩ ﺩﺍﺧﻞ ﺍﳌﱰﻝ ﻭﻣﺆﺳﺴﺎﺕ ﺍﺠﻤﻟﺘﻤﻊ ﻛﺎﻓﺔ‪.2‬‬

‫‪ 1‬ﺳﻨﺎﺀ ﺍﳋﻮﱄ‪ ،‬ﺍﻷﺳﺮﺓ ﻭﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﺋﻠﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ،198 ،1‬ﺹ‪.37‬‬
‫‪ 2‬ﺃﻛﺮﻡ ﻋﺜﻤﺎﻥ‪ ،‬ﻛﻴﻒ ﺗﺘﻐﻠﺐ ﻋﻠﻰ ﻣﺸﻜﻠﺔ ﺍﻟﻜﺬﺏ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻁ‪،1‬‬
‫‪2003‬ﻡ‪ ،‬ﺹ ‪.09‬‬

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‫ﺍﻷﺳﺮﺓ ﺍﻟﺼﺎﳊﺔ ﺍﻟﺴﻌﻴﺪﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﻭﺣﺪﺓ ﺣﻴﺔ ﻣﻜﻮﻧﺔ ﻣﻦ‬
‫ﳎﻤﻮﻉ ﺃﻓﺮﺍﺩ )ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﻃﻔﺎﻝ ( ﺗﺘﻔﺎﻋﻞ ﻣﺸﺎﻋﺮﻫﻢ‬
‫ﻭﺗﺘﺤﺪ ﺃﻣﺰﺟﺘﻬﻢ ﻭﺗﻨﺼﻬﺮ ﺍﲡﺎﻫﺎﻬﺗﻢ ﻭﺗﺘﻔﻖ ﻣﻮﺍﻗﻔﻬﻢ ﻭﺗﺘﻜﺎﻣﻞ‬
‫ﻭﻇﺎﺋﻔﻬﻢ ﻭﺗﺘﻮﺣﺪ ﻏﺎﻳﺎﻬﺗﻢ ﻭﺃﻫﻢ ﻣﻘﻮﻣﺎﺕ ﺍﻷﺳﺮﺓ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ .1‬ﺗﻮﻓﺮ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻌﻴﺸﻲ ﺍﳌﻨﺎﺳﺐ ﻭﺃﺳﺒﺎﺏ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻌﺎﺋﻠﻲ‬
‫ﻭﺫﻟﻚ ﻣﻦ ﺣﻴﺚ ﺍﳌﺄﻭﻯ ﻭﻣﻮﺍﺭﺩ ﺍﻟﺪﺧﻞ ﻭﻧﻈﺎﻡ ﺍﻷﻣﻦ ﺍﻟﻌﺎﻡ‪.‬‬
‫‪ .2‬ﺗﻜﺎﻣﻞ ﺍﻷﺳﺮﺓ ﻣﻦ ﺣﻴﺚ ﺗﻮﺣﺪ ﺍﻻﲡﺎﻫﺎﺕ ﻭﺍﳌﻮﺍﻗﻒ ﺑﲔ‬
‫ﻋﻨﺎﺻﺮﻫﺎ ﻭﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻤﺎﺳﻚ ﻭﺍﻟﺘﻀﺎﻣﻦ ﰲ ﺍﻟﻮﻇﺎﺋﻒ ﻭﺍﻟﻌﻤﻞ‬
‫ﺍﳌﺸﺘﺮﻙ ﻭﺍﻻﲡﺎﻩ ﳓﻮ ﻏﺎﻳﺎﺕ ﻭﺃﻫﺪﺍﻑ ﻭﺍﺣﺪﺓ ﻭﻣﻦ ﺣﻴﺚ‬
‫ﺍﻟﺘﻜﺘﻞ ﻭﺍﻟﺘﺤﻔﺰ ﻟﺪﺭﺀ ﺃﻱ ﺧﻄﺮ ﺧﺎﺭﺟﻲ ﻳﻬﺪﺩ ﻛﻴﺎﻥ ﺍﻷﺳﺮﺓ ﺃﻭ‬
‫ﻳﻨﺎﻝ ﻣﻦ ﻋﻨﺎﺻﺮﻫﺎ‪.‬‬
‫‪ .3‬ﺍﻟﻨﻈﺎﻡ ﰲ ﺍﻷﺳﺮﺓ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺎﻡ ﻭﺁﺩﺍﺏ‬
‫ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﻌﺮﻑ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﻭﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﺬﻭﻕ ﺍﻟﻌﺎﻡ‬
‫ﻭﻣﻦ ﺣﻴﺚ ﺇﺭﺳﺎﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﲔ ﻋﻨﺎﺻﺮ ﺍﻷﺳﺮﺓ ﻋﻠﻰ‬
‫ﻗﻮﺍﻋﺪ ﻣﻦ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻹﺧﻼﺹ ﻭﺍﶈﺒﺔ ﻭﺍﻹﺧﺎﺀ‪.1‬‬

‫‪ 1‬ﻣﺼﻄﻔﻰ ﺍﳋﺸﺎﺏ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﺎﺋﻠﻲ‪.‬‬

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‫ﻭﺗﻨﺤﺼﺮ ﻭﻇﺎﺋﻒ ﺍﻷﺳﺮﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﱄ ﰲ‬
‫ﺍﻹﳒﺎﺏ ﻭﺍﻹﻋﺎﻟﺔ‪ ،‬ﻭﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻨﺢ ﺍﳌﻜﺎﻧﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ‬
‫ﻭﻇﻴﻔﺔ ﺟﺪﻳﺪﺓ ﱂ ﻳﻬﺘﻢ ﻬﺑﺎ ﺍﻟﺴﻮﺳﻴﻮﻟﻮﺟﻲ ﻣﻦ ﻗﺒﻞ ﻭﻫﻲ ﺍﻟﻮﻇﻴﻔﺔ‬
‫ﺍﻟﻌﺎﻃﻔﻴﺔ‪ ،‬ﻭﻧﻌﲏ ﻬﺑﺎ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﻌﻤﻴﻖ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻭﺑﲔ ﺍﻷﺑﻨﺎﺀ ﰲ‬
‫ﻣﱰﻝ ﻣﺴﺘﻘﻞ‪ ،‬ﳑﺎ ﳜﻠﻖ ﻭﺣﺪﺓ ﺃﻭﻟﻴﺔ ﺻﻐﲑﺓ ﺗﻜﻮﻥ ﺍﳌﺼﺪﺭ ﺍﻟﺮﺋﻴﺴﻲ‬
‫ﻟﻺﺷﺒﺎﻉ ﺍﻟﻌﺎﻃﻔﻲ ﳉﻤﻴﻊ ﺃﻋﻀﺎﺀ ﺍﻷﺳﺮﺓ ﻭﻗﺪ ﺃﺻﺒﺤﺖ ﻫﺬﻩ‬
‫ﺍﻟﻮﻇﻴﻔﺔ ﻣﻦ ﺍﳌﻼﻣﺢ ﺍﳌﻤﻴﺰﺓ ﻟﻸﺳﺮﺓ ﺍﳊﻀﺮﻳﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﺻﺎﺏ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻣﺎ ﺃﺻﺎﺏ ﺍﻷﺳﺮﺓ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻟﻌﺮﰊ ﻛﻠﻪ‪ ،‬ﻣﻦ ﺿﻌﻒ ﻭﺍﻧﺒﻬﺎﺭ ﺃﻣﺎﻡ ﺃﻣﻮﺍﺝ ﺍﻟﺘﺤﻮﻻﺕ ﻭﺍﻟﺘﻐﲑﺍﺕ‬
‫ﺍﳌﺘﺴﺎﺭﻋﺔ ﻭﺍﳌﺘﺘﺎﻟﻴﺔ ﺍﻟﱵ ﻳﺸﻬﺪﻫﺎ ﺍﻟﻌﺎﱂ ﰲ ﳐﺘﻠﻒ ﻣﻨﺎﺣﻲ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﻟﺘﺸﻜﻴﻜﻬﺎ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﻋﺎﺩﺍﻬﺗﺎ ﻭﺗﺼﻮﺭﺍﻬﺗﺎ ﻭﻗﺪ ﺑﻠﻎ‬
‫ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﻣﺒﺎﺩﺋﻬﺎ ﻭﻫﻮﻳﺘﻬﺎ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻠﻬﺎ ﻫﺸﺔ‬
‫ﺃﻣﺎﻡ ﺍﻟﻌﻮﳌﺔ ﺍﻟﱵ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﻐﲑ ﺍﳌﻌﺎﻳﲑ ﻭﺍﻷﺳﺲ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﱵ‬
‫ﺗﺒﲎ ﻋﻠﻴﻬﺎ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻳﺔ‪،‬ﳑﺎ ﻳﻨﺬﺭ ﺑﺘﻔﻜﻚ ﺑﻨﻴﺎﻬﻧﺎ ﺍﳌﺘﲔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﺪﻭﺭ ﺍﳊﻀﺎﺭﻱ ﻭﺍﻟﺮﻳﺎﺩﻱ ﺍﳌﻨﻮﻁ ﻬﺑﺎ‪ ،‬ﳑﺎ ﳚﻌﻠﻨﺎ‬
‫ﺃﻣﺎﻡ ﲢﺪ ﻛﺒﲑ ﻳﻔﺮﺽ ﻋﻠﻴﻨﺎ ﺃﻥ ﳒﻌﻞ ﻋﻤﻠﻴﺔ ﺍﻹﺭﺸﺎﺩ ﺍﻷﺴﺭﻱ‬
‫ﺃﻭﻟﻭﻴﺔ ﻻ ﺘﻘﺒل ﺍﻟﺘﺄﺠﻴل‪.‬‬

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‫ﺝ‪.‬ﻤﻔﻬﻭﻡ ﺍﻹﺭﺸﺎﺩ ﺍﻷﺴﺭﻱ‪ :‬ﺍﻹﺭﺷﺎﺩ ﻟﻐﺔ ﻣﻦ ﺃﺭﺷﺪ ﻳﺮﺷﺪ‬
‫ﺇﺭﺷﺎﺩﺍ ﲟﻌﲎ ﻫﺪﻯ ﻭﺩﻝ ﺃﻣﺎ ﺍﺻﻄﻼﺣﺎ ﻓﻴﻌﲏ ﺍﳌﺴﺎﻋﺪﺓ ﻭﺍﻟﺘﻐﻴﲑ ﰲ‬
‫ﺍﻟﺴﻠﻮﻙ ﳓﻮ ﺍﻷﻓﻀﻞ‪.‬‬
‫ﻭﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﻓﺮﻉ ﻣﻦ ﻓﺮﻭﻉ ﺍﻹﺭﺷﺎﺩ ﺍﻟﻨﻔﺴﻲ ﻳﻌﲎ‬
‫ﺑﺎﻷﺳﺮﺓ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﻋﻼﻗﺎﺕ ﺯﻭﺟﻴﺔ ﻭ ﻭﺍﻟﺪﻳﺔ‪.‬‬
‫ﻭﻫﻮ ﻋﻤﻠﻴﺔ ﻣﺴﺎﻋﺪﺓ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ‪ ،‬ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻭﻻﺩ ﻭﺣﱴ‬
‫ﺍﻷﻗﺎﺭﺏ ﻓﺮﺍﺩﻯ ﺃﻭ ﻛﺠﻤﺎﻋﺔ ﰲ ﻓﻬﻢ ﺍﳊﻴﺎﺓ ﺍﻷﺳﺮﻳﺔ ﻭﻣﺴﺌﻮﻟﻴﺎﻬﺗﺎ؛‬
‫ﻟﺘﺤﻘﻴﻖ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻷﺳﺮﻱ ﻭﺣﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻷﺳﺮﻳﺔ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﺳﺌﻞ "ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺩﺭﻭﻳﺶ" ـ ﺭﺋﻴﺲ ﻗﺴﻢ‬
‫ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻷﺳﺮﻱ ﲟﺤﺎﻛﻢ ﺩﰊ – ﻋﻦ ﺍﳍﺪﻑ ﻣﻦ ﺇﻧﺸﺎﺀ‬
‫ﺍﻟﻘﺴﻢ ﻗﺎﻝ‪" :‬ﺍﻟﺘﻮﺟﻴﻪ ﺍﻷﺳﺮﻱ ﻟﺪﻳﻨﺎ ﻳﻬﺪﻑ ﺇﱃ ﻧﺸﺮ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺳﺮﻳﺔ ﰲ‬
‫ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺑﺮﺍﻣﺞ ﺗﻮﻋﻴﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻣﻦ ﳏﺎﺿﺮﺍﺕ ﻭﺩﻭﺭﺍﺕ‬
‫ﻭﻣﻘﺎﻻﺕ ﺻﺤﻔﻴﺔ‪ ،‬ﻭﺑﺮﺍﻣﺞ ﺗﻠﻔﺰﻳﻮﻧﻴﺔ ﻭﺇﺫﺍﻋﻴﺔ‪ ،‬ﻭﺇﺻﺪﺍﺭﺍﺕ ﳐﺘﻠﻔﺔ‪،‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﳌﺘﺰﻭﺟﲔ ﺣﺪﻳﺜﺎ‪ ،‬ﻭﺗﺄﻫﻴﻠﻬﻢ ﺑﻮﺳﺎﺋﻞ ﳐﺘﻠﻔﺔ‪،‬‬
‫ﻭﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﺘﺄﻫﻴﻠﻴﺔ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺩﻯ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺗﻘﻠﻴﻞ ﻧﺴﺒﺔ ﺍﻟﻄﻼﻕ‬
‫ﺑﲔ ﺍﳌﺘﺰﻭﺟﲔ ﺣﺪﻳﺜﺎ ﻣﻦ ‪ %16‬ﺇﱃ ‪ ...% 06‬ﻭﻧﻨﻘﻞ ﺍﻵﻥ ﺍﻟﺘﺠﺮﺑﺔ ﺇﱃ‬
‫ﳏﺎﻛﻢ ﺃﺧﺮﻯ‪ ،‬ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﺇﱃ ﺳﺘﺔ ﻋﺸﺮ ﳏﻜﻤﺔ ﺩﺍﺧﻞ ﻭﺧﺎﺭﺝ ﺍﻟﺪﻭﻟﺔ‬

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‫ﰲ ﻣﺼﺮ ﻭﺍﻷﺭﺩﻥ ﻭﺍﻟﺒﺤﺮﻳﻦ ﻭﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺍﻟﺴﻮﺩﺍﻥ ﻭﻓﻠﺴﻄﲔ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺒﻴﺔ ﻭﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻮﻓﻮﺩ ﺍﻟﱵ ﺗﺄﺗﻴﻨﺎ ﻟﻠﺘﺪﺭﻳﺐ‪.‬‬
‫‪:‬‬ ‫א‬ ‫א‬ ‫‪.‬א‬
‫ﻟﻘﺪ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻤﺎ ﻭﺿﺤﺖ ﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺃﻥ‬
‫ﺍﻷﻋﻤﺎﻝ ﻋﻨﺪ ﺍﷲ ﻣﺘﻔﺎﻭﺗﺔ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﻭﺃﻥ ﻫﻨﺎﻙ ﺍﻷﻓﻀﻞ ﻭﺍﻷﺣﺐ‬
‫ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻏﲑﻩ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ ﺗﺮﺟﺢ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﷲ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻧﻔﻌﺎ ﻣﻦ‬
‫ﻏﲑﻩ‪ ،‬ﻭﻋﻠﻰ ﻗﺪﺭ ﻧﻔﻌﻪ ﻟﻶﺧﺮﻳﻦ ﻳﻜﻮﻥ ﻓﻀﻠﻪ ﻭﺃﺟﺮﻩ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﳍﺬﺍ‬
‫ﻛﺎﻥ ﺟﻨﺲ ﺃﻋﻤﺎﻝ ﺍﳉﻬﺎﺩ ﺃﻓﻀﻞ ﻣﻦ ﺟﻨﺲ ﺃﻋﻤﺎﻝ ﺍﳊﺞ‪ ،‬ﻷﻥ ﻧﻔﻊ‬
‫ﺍﳊﺞ ﻟﺼﺎﺣﺒﻪ ﻭﻧﻔﻊ ﺍﳉﻬﺎﺩ ﻟﻸﻣﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺃﻳﻀﺎ ﺟﺎﺀ ﺗﻔﻀﻴﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﲨﻠﺔ‬
‫ﺃﺣﺎﺩﻳﺚ‪ ،‬ﻷﻥ ﻣﻨﻔﻌﺔ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﻌﺎﺑﺪ ﻭﻣﻨﻔﻌﺔ ﺍﻟﻌﻠﻢ ﻟﻠﻨﺎﺱ‪ ،‬ﻗﺎﻝ ‪‬‬
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‫)ﻓﻀﻞ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﻟﻌﺎﺑﺪ ﻛﻔﻀﻠﻲ ﻋﻠﻰ ﺃﺩﻧﺎﻛﻢ(‬
‫ﻭﻳﺰﺩﺍﺩ ﻓﻀﻞ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﻋﻠﻤﻪ ﺻﺎﺣﺒﻪ ﻟﻐﲑﻩ‪ ،‬ﻭﻋﻠﻰ ﻗﺪﺭ ﻣﻦ ﻳﻨﺘﻔﻊ‬
‫ﺑﻌﻠﻤﻪ ﻭﺩﻋﻮﺗﻪ ﻳﻜﻮﻥ ﺃﺟﺮﻩ ﻭﻣﺜﻮﺑﺘﻪ‪ ،‬ﻳﻘﻮﻝ ‪) ‬ﻤﻥ ﺩﻋﺎ ﺇﻟﻰ ﻫﺩﻱ‪،‬‬

‫‪ 1‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪.(4213‬‬

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‫ﻜﺎﻥ ﻟﻪ ﻤﻥ ﺍﻷﺠﺭ ﻤﺜل ﺃﺠﻭﺭ ﻤﻥ ﺘﺒﻌﻪ ﻻ ﻴﻨﻘﺹ ﻤﻥ ﺃﺠﻭﺭﻫﻡ‬
‫ﺸﻲﺀ(‪ 1‬ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﺍﻷﻓﻀﻞ ﻣﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ﻧﻔﻌﺎ ﻟﻶﺧﺮﻳﻦ‪.‬‬
‫ﻓﻤﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳊﺎﺛﺔ ﻋﻠﻰ ﺍﻹﺻﻼﺡ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‬
‫ﻥ َﺃ ْﻫ ِﻠ ِﻪ‬
‫ﺤ ﹶﻜﻤًﺎ ﱢﻤ ْ‬
‫ﻕ َﺒ ْﻴ ِﻨ ِﻬﻤَﺎ ﻓﹶﺎ ْﺒ َﻌﺜﹸﻭ ﹾﺍ َ‬
‫ﺸﻘﹶﺎ ﹶ‬
‫ﺨ ﹾﻔ ﹸﺘ ْﻡ ِ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ  :‬ﻭِﺇ ْ‬
‫ﻥ ِ‬
‫ﻥ ﺍﻟﹼﻠ َﻪ‬ ‫ﻕ ﺍﻟﹼﻠ ُﻪ َﺒ ْﻴ ﹶﻨ ُﻬﻤَﺎ ِﺇ ﱠ‬
‫ﻼﺤًﺎ ُﻴ َﻭ ﱢﻓ ِ‬
‫ﺼﹶ‬ ‫ﻥ َﺃ ْﻫ ِﻠﻬَﺎ ﺇِﻥ ُﻴﺭِﻴﺩَﺍ ِﺇ ْ‬ ‫ﺤ ﹶﻜﻤًﺎ ﱢﻤ ْ‬ ‫َﻭ َ‬
‫‪2‬‬
‫ﺕ ﻤِﻥ َﺒ ْﻌ ِﻠﻬَﺎ‬ ‫ﻥ ﺍ ْﻤ َﺭَﺃ ﹲﺓ ﺨﹶﺎ ﹶﻓ ﹾ‬ ‫ﺨﺒِﻴﺭًﺍ‪ ، ‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ  :‬ﻭِﺇ ِ‬ ‫ﻋﻠِﻴﻤًﺎ ﹶ‬ ‫ﻥ َ‬ ‫ﻜﹶﺎ َ‬
‫ﺼ ﹾﻠﺤًﺎ‬ ‫ﺼ ِﻠﺤَﺎ َﺒ ْﻴ ﹶﻨ ُﻬﻤَﺎ ُ‬ ‫ﻋ ﹶﻠ ْﻴ ِﻬﻤَﺎ ﺃَﻥ ُﻴ ْ‬
‫ﺡ َ‬‫ﺠ ﹶﻨ ﹾﺎ َ‬
‫ﻼ ُ‬ ‫ﻋ َﺭﺍﻀًﺎ ﹶﻓ ﹶ‬ ‫ﹸﻨﺸﹸﻭﺯًﺍ َﺃ ْﻭ ِﺇ ْ‬
‫ﺴﻨﹸﻭ ﹾﺍ َﻭ ﹶﺘ ﱠﺘﻘﹸﻭ ﹾﺍ‬‫ﺤ ِ‬ ‫ﺢ َﻭﺇِﻥ ﹸﺘ ْ‬ ‫ﺸﱠ‬ ‫ﺱ ﺍﻟ ﱡ‬ ‫ﺕ ﺍﻷَﻨ ﹸﻔ ُ‬ ‫ﻀ َﺭ ِ‬
‫ﺤ ِ‬ ‫ﺨ ْﻴ ٌﺭ َﻭُﺃ ْ‬
‫ﺢ ﹶ‬ ‫ﻭَﺍﻟﺼﱡ ﹾﻠ ُ‬
‫‪3‬‬
‫ﺨﺒِﻴﺭًﺍ‪‬‬‫ﻥ ﹶ‬ ‫ﻥ ِﺒﻤَﺎ ﹶﺘ ْﻌ َﻤﻠﹸﻭ َ‬
‫ﻥ ﺍﻟﹼﻠ َﻪ ﻜﹶﺎ َ‬ ‫ﹶﻓ ِﺈ ﱠ‬
‫)ﺃﺤﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﷲ ﺃﻨﻔﻌﻬﻡ‪ ،‬ﻭﺃﺤﺏ‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﺍﻷﻋﻤﺎل ﺇﻟﻰ ﺍﷲ ﻋﺯ ﻭﺠل‪ :‬ﺴﺭﻭﺭ ﺘﺩﺨﻠﻪ ﻋﻠﻰ ﻤﺴﻠﻡ ﺃﻭ ﺘﻜﺸﻑ ﻋﻨﻪ‬
‫ﻜﺭﺒﺔ ﺃﻭ ﺘﻘﻀﻲ ﻋﻨﻪ ﺩﻴﻨﺎ ﺃﻭ ﺘﻁﺭﺩ ﻋﻨﻪ ﺠﻭﻋﺎ‪ ،‬ﻷﻥ ﺃﻤﺸﻲ ﻤﻊ ﺃﺨﻲ‬
‫ﺍﻟﻤﺴﻠﻡ ﻓﻲ ﺤﺎﺠﺔ ﺃﺤﺏ ﺇﻟﻲ ﻤﻥ ﺃﻥ ﺃﻋﺘﻜﻑ ﻓﻲ ﺍﻟﻤﺴﺠﺩ ﺸﻬﺭﺍ(‪.4‬‬

‫‪ 1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫‪ 2‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ ‪.35‬‬
‫‪ 3‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ ‪.128‬‬
‫‪ 4‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪.(176‬‬

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‫ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻛﻞ ﻋﻤﻞ ﻳﺘﻌﻠﻖ ﺑﺈﺻﻼﺡ ﺍﺠﻤﻟﺘﻤﻊ ﻭﻧﻔﻌﻪ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﺍﻟﻌﻤﻞ ﺍﳌﻘﺼﻮﺭ ﺍﻟﻨﻔﻊ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﰲ ﻫﺬﺍ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)ﺃﻻ ﺃﺨﺒﺭﻜﻡ ﺒﺄﻓﻀل ﻤﻥ ﺩﺭﺠﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﺩﻗﺔ؟ ﺇﺼﻼﺡ‬
‫ﺫﺍﺕ ﺍﻟﺒﻴﻥ‪ ،‬ﻓﺈﻥ ﻓﺴﺎﺩ ﺫﺍﺕ ﺍﻟﺒﻴﻥ ﻫﻲ ﺍﻟﺤﺎﻟﻔﺔ( ﺣﺴﻦ ﺍﻟﻄﺮﺍﱐ‪.1‬‬
‫ﻭﻋﻤﻠﻴﺔ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‬
‫ﺑﺎﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﻔﻊ‪ ،‬ﻭﻳﻌﻴﺪ ﺍﻟﺒﺴﻤﺔ ﺇﱃ ﺷﻔﺎﻩ ﺣﺮﻣﺖ ﻣﻨﻬﺎ‪ ،‬ﻓﻜﻢ ﻣﻦ‬
‫ﺍﳌﺮﺍﺕ ﺭﺃﻳﺖ ﺍﻟﺪﻣﻮﻉ ﺗﱰﻝ ﻣﻦ ﺍﻟﻌﻴﻮﻥ ﺃﺛﻨﺎﺀ ﺇﻟﻘﺎﺀ ﺍﻟﺪﻭﺭﺓ ﺃﻭ ﺍﶈﺎﺿﺮﺓ‪،‬‬
‫ﻭﻣﺎ ﻫﻲ ﺇﻻ ﳊﻈﺎﺕ ﺣﱴ ﻳﺰﺭﻉ ﺍﻷﻣﻞ ﻣﻦ ﻧﻔﺲ ﺍﻟﻌﻴﻮﻥ ﻭﺗﺸﺮﻕ‬
‫ﺍﻻﺑﺘﺴﺎﻣﺔ ﻛﺄﻬﻧﺎ ﻭﺟﺪﺕ ﺿﺎﻟﺘﻬﺎ ﺑﻌﺪ ﺿﻴﺎﻉ‪ ،‬ﺃﻭ ﺃﻧﲑ ﺩﺭﻬﺑﺎ ﺑﻌﺪ ﻇﻼﻡ‪.‬‬
‫ﻭﻟﻮ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻮﺟﺪﻧﺎﻩ ﻣﻠﻴﺌﺎ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﱵ‬
‫ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻷﺳﺮﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺃﺩﻕ ﺗﻔﺎﺻﻴﻠﻬﺎ ﻣﻦ‬
‫ﺍﳋﻄﺒﺔ ﺇﱃ ﺍﻟﺰﻭﺍﺝ ﻭﺍﳌﻌﺎﺷﺮﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺇﱃ ﺗﺮﺑﻴﺔ‬
‫ﺍﻷﻭﻻﺩ‪ ،‬ﻣﻦ ﺭﺿﺎﻉ ﻭﺣﻀﺎﻧﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺇﻥ‬
‫ﺩﺭﺳﺘﺎﻫﺎ ﻛﺎﻧﺖ ﻟﻨﺎ ﺯﺍﺩ ﺃﺳﺮﻳﺎ ﲦﻴﻨﺎ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ ﺍﻟﺴﻮﺭ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ‬
‫ﻣﻮﺿﻮﻉ ﺍﻷﺳﺮﺓ ﺑﺘﻔﺼﻴﻞ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺳﻮﺭﺓ‬
‫ﺍﻟﺘﺤﺮﱘ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‪ ،‬ﺳﻮﺭﺓ ﺍﺠﻤﻟﺎﺩﻟﺔ‪.‬‬

‫‪/‬‬ ‫‪109-108‬‬ ‫‪ - 1‬ﻛﺘﺎﺏ ﰲ ﻓﻘﻪ ﺍﻷﻭﻟﻮﻳﺎﺕ ‪ /‬ﺩ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ ﺹ‬

‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬

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‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺴﲑﺓ ﺍﻟﻌﻄﺮﺓ ﲢﺘﻮﻯ ﻋﻠﻰ ﻋﺪﻳﺪ ﺍﻟﺸﻮﺍﻫﺪ‬
‫ﺍﻟﱵ ﺗﺰﻭﺩﻧﺎ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﺑﻞ ﻭﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺪﺙ ﻟﻠﺮﺳﻮﻝ ‪‬‬
‫ﻣﻊ ﺯﻭﺟﺎﺗﻪ ﻭﺃﻭﻻﺩﻩ‪ ،‬ﺗﻌﻠﻤﻨﺎ ﺑﺎﻟﻘﺪﻭﺓ ﺍﻟﻌﻤﻠﻴﺔ ﻛﻴﻒ ﺗﻜﻮﻥ ﺍﳊﻴﺎﺓ‬
‫ﺍﻷﺳﺮﻳﺔ ﺍﳌﺴﺘﻘﺮﺓ ﺍﳌﻨﺴﺠﻤﺔ ﻭﺍﳌﺘﺮﺍﲪﺔ‪.‬‬
‫ﻭﻟﻮ ﲝﺜﻨﺎ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻟﻌﻤﻠﻴﺔ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪،‬‬
‫ﻟﻮﺟﺪﻧﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺗﱪﻫﻦ ﻟﻨﺎ ﺃﻧﻪ ﻛﺎﻥ ﳝﺎﺭﺱ ﻋﻨﺪ‬
‫ﺳﻠﻒ ﻫﺬﻩ ﺍﻷﻣﺔ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳊﻴﺎﺓ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻣﻦ ﺧﻼﻝ‬
‫ﺗﻘﺪﱘ ﲨﻠﺔ ﻣﻦ ﺍﻟﻨﺼﺎﺋﺢ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﻓﻬﻢ ﺍﳊﻴﺎﺓ‬
‫ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪1:‬‬

‫‪ -‬ﻭﺻﻴﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻟﺼﻬﺮﻩ‪ :‬ﳌﺎ ﺧﻄﺐ ﻋﻠﻲ ‪ ‬ﺇﱃ ﺍﻟﺮﺳﻮﻝ‬

‫‪ ‬ﻓﺎﻃﻤﺔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻓﻘﺎﻝ ﻟﻪ‪) :‬ﻫﻲ ﻟﻙ ﻋﻠﻰ ﺃﻥ‬
‫‪2‬‬
‫ﺘﺤﺴﻥ ﺼُﺤﺒﺘﻬﺎ(‬
‫‪ -‬ﻭﺻﻴﺔ ﺍﻷﺏ ﺍﺑﻨﺘﻪ ﻋﻨﺪ ﺍﻟﺰﻭﺍﺝ ‪:‬ﻓﻘﺪ ﺃﻭﺻﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ‬
‫ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ـ ﺍﺑﻨﺘﻪ ﻓﻘﺎﻝ ﳍﺎ‪) :‬ﺇﻴﺎﻙ‬

‫‪ 1‬ﺍﻟﺸﻴﺦ ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻌﻚ‪ ،‬ﺑﻨﺎﺀ ﺍﻷﺳﺮﺓ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺹ‬
‫‪ 10‬ـ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪.‬‬
‫‪ 2‬ﺻﺤﻴﺢ ﺍﻟﻄﱪﺍﱐ‪.‬‬

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‫ﻭﺍﻟﻐﻴﺭﺓ ﻓﺈﻨﻬﺎ ﻤﻔﺘﺎﺡ ﺍﻟﻁﻼﻕ‪ ،‬ﻭﺇﻴﺎﻙ ﻭﻜﺜﺭﺓ ﺍﻟﻌﺘﺏ ﻓﺈﻨﻪ ﻴﻭﺭﺙ‬
‫ﺍﻟﺒﻐﻀﺎﺀ‪ ،‬ﻭﻋﻠﻴﻙ ﺒﺎﻟﻜﺤل ﻓﺈﻨﻪ ﺃﺯﻴﻥ ﺍﻟﺯﻴﻨﺔ‪ ،‬ﻭﺃﻁﻴﺏ ﺍﻟﻁﻴﺏ ﺍﻟﻤﺎﺀ(‬
‫ﺇﺫﺍ‬ ‫‪ -‬ﻭﺻﻴﺔ ﺍﻟﺰﻭﺝ ﻟﺰﻭﺟﺘﻪ‪ :‬ﻓﻘﺪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﻻﻣﺮﺃﺗﻪ‪:‬‬
‫ﺭﺃﻴﺘﻨﻲ ﻏﻀﺒﺕ ﻓﺭﻀﻨﻲ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻴﺘﻙ ﻏﻀﺒﻰ ﺭﻀﻴﺘﻙ ﻭﺇﻻ ﻟﻡ‬
‫ﻨﺼﻁﺤﺏ‪ ،‬ﺜﻡ ﺃﻨﺸﺩ ﻴﻘﻭل‪:‬‬
‫ﺧﺬﻱ ﺍﻟﻌﻔﻮ ﻣﲏ ﺗﺴﺘﺪﳝﻲ ﻣﻮﺩﺗـﻲ‬
‫ﻭﻻ ﺗﻨﻄﻠﻘﻲ ﰲ ﺳﻮْﺭﰐ ﺣﻴـﻦ ﺃﻏﻀﺐ‬
‫ـُﺮﻳﲏ ﻧﻘـﺮَﻙ ﺍﻟﺪﻑ ﻣــَﺮﺓ‬ ‫ﻭﻻ ﺗﻨﻘ ُ‬
‫ﻓﺈﻧﻚ ﻻ ﺗﺪﺭﻳﻦ ﻛﻴﻒ ﺍﳌﹸـﻐـَﻴٌـَــﺐ‬
‫ﻭﻻ ﺗُﻜﺜﺮﻱ ﺍﻟﺸﻜﻮﻯ ﻓﺘﺬﻫﺐ ﺑﺎﻟﻘـﻮﻯ‬
‫ﻭﻳﺄﺑﺎﻙ ﻗﻠﱯ ﻭﺍﻟﻘﻠﻮﺏ ﺗُـــﻘﻠﹶــﺐ‬
‫ﺐٌ َ ﰲ ﺍﻟﻘﻠﺐ ﻭﺍﻷﺫﻯ‬‫ﻓﺈﱐ ﺭﺃﻳﺖ ﺍﳊ َ‬
‫ﺐٌ ُﻳﺬﻫـﺐ‬
‫ﺇﺫﺍ ﺍﺟﺘﻤﻌﺎ ﻟـﻢ ﻳﻠﺒﺚ ﺍﳊـ ُ‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﻘﻠﻴﻠﺔ ﻧﺪﺭﻙ ﺃﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﳛﺘﺎﺝ‬
‫ﺇﱃ ﺩﺭﺍﺳﺔ ﻣﺴﺘﻔﻴﻀﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺰﺍﺧﺮ ﻭﻣﺎ ﺗﻮﺻﻞ‬
‫ﺇﻟﻴﻪ ﺍﻟﻔﻜﺮ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻣﻊ ﺿﺮﻭﺭﺓ ﲢﺴﻴﺲ ﺍﻹﻃﺎﺭ ﺍﻟﺪﻳﲏ )ﺍﻷﺋﻤﺔ‬

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‫ﻭﺍﳌﺮﺷﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺎﺕ ( ﺑﺄﳘﻴﺔ ﺍﻟﺪﻭﺭ ﺍﳌﻨﻮﻁ ﻬﺑﻢ ﰲ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻷﺳﺮﺓ‪،‬‬
‫ﺿﻤﻦ ﻣﻨﻈﻮﻣﺔ ﻣﺘﻜﺎﻣﻠﺔ‪ ،‬ﺗﺸﺎﺭﻙ ﻓﻴﻬﺎ ﻛﻞ ﺍﻟﻘﻄﺎﻋﺎﺕ ﺍﳌﻌﻨﻴﺔ ﺑﺎﻻﺳﺘﺜﻤﺎﺭ‬
‫ﰲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺳﻴﻤﺎ ﺃﻥ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﱵ ﻗﻤﻨﺎ ﻬﺑﺎ ﻣﻦ ﺧﻼﻝ ﻣﺪﻳﺮﻳﺔ ﺍﻟﺸﺆﻭﻥ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ ﺑﺘﺒﺴﺔ‪ ،‬ﺃﺛﺒﺘﺖ ﺃﳘﻴﺘﻬﺎ ﻭﳒﺎﺣﻬﺎ‪.‬‬
‫ﻫـ‪.‬ﺃﻗﺴﺎﻡ ﺍﻹﺭﺸﺎﺩ ﺍﻷﺴﺭﻱ‪ :‬ﻳﻨﻘﺴﻢ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﺇﱃ‬
‫ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻗﺒﻞ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﰲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ‬
‫ﻭﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﳝﺜﻞ ﺍﳉﺎﻧﺐ ﺍﻟﻮﻗﺎﺋﻲ ﻭﻳﺸﻤﻞ ﺍﺠﻤﻟﺎﻻﺕ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﻬﻮ ﻳﻬﺪﻑ ﺇﱃ ﺗﻘﺪﱘ ﻣﺴﺎﻋﺪﺓ‬
‫ﻷﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺁﺑﺎﺀ ﻭﺃﺑﻨﺎﺀ ﰲ ﻓﻬﻢ ﺍﳊﻴﺎﺓ ﺍﻟﻜﺮﳝﺔ ﻭﻣﺴﺆﻭﻟﻴﺎﻬﺗﺎ ﻟﺘﺤﻘﻴﻖ‬
‫ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻷﺳﺮﻱ ﻭﺍﻹﻧﺴﺎﻥ ﳛﺘﺎﺝ ﺇﱃ ﺗﻮﺟﻴﻪ ﻭﺇﺭﺷﺎﺩ ﰲ‬
‫ﻛﻞ ﺑﺪﺍﻳﺔ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺣﻴﺎﺗﻪ‪ ،‬ﺧﺎﺻﺔ ﺃﻧﻨﺎ ﻧﻌﻴﺶ ﰲ ﻋﺼﺮ ﻳﺘﻄﻮﺭ‬
‫ﺑﺴﺮﻋﺔ ﻭﻋﺼﺮ ﲤﻮﺝ ﻓﻴﻪ ﺍﻟﺜﻘﺎﻓﺎﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﺘﺨﺘﻠﻂ ﻋﻠﻰ‬
‫ﺍﻟﻨﺎﺱ ﺍﻟﻘﻴﻢ ﻭﺍﳌﻌﺎﻳﲑ ﺍﻟﺼﺤﻴﺤﺔ ﺑﺎﳋﺮﺍﻓﺎﺕ‪ ،‬ﻭﻣﻦ ﰒ ﺗﻈﻬﺮ ﺿﺮﻭﺭﺓ‬
‫ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻭﺍﻛﺘﺴﺎﺏ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﻼﺯﻣﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻜﺎﻓﻴﺔ ﻟﺒﻨﺎﺀ‬
‫ﺃﺳﺮﺓ ﻣﺘﺮﺍﺑﻄﺔ‪ ،‬ﻭﺗﺘﺤﻘﻖ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﺑﻨﺸﺮ ﺗﻌﺎﻟﻴﻢ ﺃﺻﻮﻝ ﺍﳊﻴﺎﺓ‬
‫ﺍﻷﺳﺮﻳﺔ ﺍﻟﺴﻠﻴﻤﺔ ﰲ ﺳﻦ ﻣﺒﻜﺮﺓ ﺣﱴ ﻳﻨﺸﺊ ﻋﻠﻴﻬﺎ ﺍﻟﻔﺮﺩ‪.‬‬

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‫ﺜﺎﻨﻴﺎ‪ :‬ﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺃﺛﻨﺎﺀ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺍﻥ ﱂ ﺗﻈﻬﺮ‬
‫ﻣﺸﺎﻛﻞ ﻭﺻﻌﻮﺑﺎﺕ ﻟﺘﺤﻘﻴﻖ ﺯﻳﺎﺩﺓ ﻛﻔﺎﺀﺓ ﺍﻟﻔﺮﺩ ﺍﻟﻨﺎﺟﺢ‪ ،‬ﻓﻘﺪ ﳛﺘﺞ‬
‫ﺍﻟﺒﻌﺾ ﺃﻧﻪ ﻟﻴﺲ ﲝﺎﺟﺔ ﳌﺜﻞ ﻫﺬﺍ ﺍﻹﺭﺷﺎﺩ ﻓﻬﻮ ﻻ ﻳﻌﺎﱐ ﻣﻦ ﺃﻱ ﺻﻌﻮﺑﺔ‬
‫ﺳﻮﺍﺀ ﻣﻊ ﺍﻟﺰﻭﺝ ﺃﻭ ﻣﻊ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻛﻼﻣﻪ ﺻﺤﻴﺢ ﺇﱃ ﺣﺪ‬
‫ﻣﺎ‪ ،‬ﻟﻜﻦ ﻧﻘﻮﻝ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻌﺘﺮﻳﻪ ﺍﻟﻀﻌﻒ ﺃﻭ ﺍﻟﻨﻘﺺ ﻭﰲ ﺍﻟﻌﻠﻢ‬
‫ﺗﺪﻋﻴﻢ ﻟﻸﻓﻜﺎﺭ ﻭﺍﻟﺴﻠﻮﻛﻴﺎﺕ ﺍﻹﳚﺎﺑﻴﺔ ﻭﺗﻨﺒﻴﻪ ﺃﻛﻴﺪ ﻟﺒﻌﺾ ﺍﻷﺧﻄﺎﺀ‬
‫ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺃﻭ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺍﻟﱵ ﻛﺎﻥ ﳝﺎﺭﺳﻬﺎ ﻭﻳﻌﺘﻘﺪ ﺻﻮﺍﻬﺑﺎ‪،‬‬
‫ﻭﺳﻴﻼﺣﻆ ﺍﻟﻔﺮﻕ ﺑﻨﻔﺴﻪ ﺑﻌﺪ ﺣﻀﻮﺭ ﺑﻌﺾ ﺍﻟﺪﻭﺭﺍﺕ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ‪،‬‬
‫ﻭﻳﺘﺨﺬ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﻫﻨﺎ ﻣﻨﻬﺠﺎ ﺗﻮﺟﻴﻬﻴﺎ‪.‬‬
‫ﺜﺎﻟﺜﺎ‪ :‬ﺍﻹﺻﻼﺡ ﺍﻷﺳﺮﻱ ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﳌﺸﺎﻛﻞ‪ ،‬ﻭﻃﺮﻕ ﺣﻞ‬
‫ﺍﳌﺸﺎﻛﻞ ﺍﻟﺰﻭﺟﻴﺔ ﺃﻭ ﺍﳌﺸﺎﻛﻞ ﺍﻟﺘﺮﺑﻮﻳﺔ‪.‬‬
‫ﺇﻥ ﺍﳌﺸﺎﻛﻞ ﺍﻟﺰﻭﺟﻴﺔ ﺍﻟﺼﻐﲑﺓ ﺇﻥ ﱂ ﲢﻞ ﰲ ﺣﻴﻨﻬﺎ‪ ،‬ﺳﺘﺘﺤﻮﻝ‬
‫ﺇﱃ ﻣﺸﺎﻛﻞ ﺣﻘﻴﻘﻴﺔ ﻣﻌﻘﺪﺓ ﻬﺗﺪﺩ ﻛﻴﺎﻥ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﻗﺪ ﺗﺼﻞ ﺇﱃ‬
‫ﺍﻟﻄﻼﻕ ﻭﻫﻨﺎ ﻳﺘﺨﺬ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﻣﻨﻬﺠﺎ ﻋﻼﺟﻴﺎ ﻭﻣﻦ ﺃﺳﺎﻟﻴﺒﻪ‬
‫ﺗﻔﻌﻴﻞ ﺩﻭﺭ ‘ﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ﺑﻮﺳﺎﺋﻞ ﻣﺘﻨﻮﻋﺔ ﻭﻣﺘﺨﺼﺼﺔ‪.‬‬
‫ﺇﻧﻨﺎ ﳒﺪ ﻛﺜﲑﺍ ﻣﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﰲ ﺣﲑﺓ ﻭﺣﺰﻥ ﻣﻦ‬
‫ﻓﺸﻠﻬﻢ ﰲ ﺗﺮﺑﻴﺔ ﺃﺑﻨﺎﺋﻬﻢ ﻭﻓﻘﺪﺍﻥ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﻮﺟﻴﻬﻬﻢ ﻭﺗﺄﺩﻳﺒﻬﻢ‪.‬‬

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‫ﳏﺘﺠﲔ ﺑﺄﻥ ﺃﺑﻨﺎﺀ ﺍﻟﻴﻮﻡ ﻟﻴﺴﻮ ﻛﺄﺑﻨﺎﺀ ﺍﻷﻣﺲ ﻭﺃﻧﻪ ﻻ ﺗﻨﻔﻊ ﻣﻌﻬﻢ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﻭﻻ ﻏﲑﻫﺎ‪ ،‬ﻭﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻢ ﻭﻓﻦ‬
‫ﻭﺃﺳﺎﻟﻴﺐ ﺩﻗﻴﻘﺔ ﻭﻓﻬﻢ ﻟﻠﻨﻔﺴﻴﺎﺕ ﻭﺗﻠﺒﻴﺔ ﻟﻠﺤﺎﺟﺎﺕ ﻟﻴﺴﺘﻄﻴﻌﻮﺍ‬
‫ﺗﺮﺑﻴﺘﻬﻢ ﻭﺭﻋﺎﻳﺔ ﳕﻮﻫﻢ ﺍﻟﺴﻠﻴﻢ ﺩﻭﻥ ﻛﺴﺮ ﻟﻨﻔﺴﻴﺎﻬﺗﻢ ﻭﺇﺣﺒﺎﻁ‬
‫ﻟﻘﺪﺭﺍﻬﺗﻢ ﻭﻻ ﻛﺒﺖ ﳌﺸﺎﻋﺮﻫﻢ‪ ،‬ﺑﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺴﻠﻴﻤﺔ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ‬
‫ﻗﻮﺍﻋﺪ‪ ،‬ﺗﻌﻄﻲ ﻟﻨﺎ ﺃﻃﻔﺎﻻ ﺃﺻﺤﺎﺀ ﻣﺘﻮﺍﺯﻧﲔ ﻣﺒﺪﻋﲔ ﻧﺎﺟﺤﲔ‪ ،‬ﻭﻟﻦ‬
‫ﻳﻨﺠﺢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﺮﺏ ﰲ ﺇﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﺇﻻ‬
‫ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻋﻠﻰ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻓﻬﻢ ﺣﺎﺟﻴﺎﺕ ﺍﻷﻃﻔﺎﻝ‪،‬‬
‫ﻭ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﺎﺵ ﻳﺜﺒﺖ ﻟﻨﺎ ﺧﻄﻮﺭﺓ ﺍﻷﻣﺮ‪.‬‬
‫‪ :2‬ﺃﻫﻤﻴﺔ ﺍﻹﺭﺸﺎﺩ ﺍﻷﺴﺭﻱ‪:‬‬
‫ﺣﺮﺹ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺗﻨﻈﻴﻢ ﻣﺆﺳﺴﺔ ﺍﻷﺳﺮﺓ ﻭﺿﺒﻂ‬
‫ﺍﻷﻣﻮﺭ ﻓﻴﻬﺎ ﻭﺗﻮﺯﻳﻊ ﺍﻻﺧﺘﺼﺎﺻﺎﺕ ﻭﲢﺪﻳﺪ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺑﻴﺎﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ‬
‫ﺍﻟﱵ ﺗﺘﺨﺬ ﻟﻀﺒﻂ ﺃﻣﻮﺭ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺔ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﺰﻋﺰﻉ‬
‫ﺍﺳﺘﻘﺮﺍﺭﻫﺎ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﻋﻼﺝ ﺍﳋﻼﻓﺎﺕ‪ ،‬ﻓﻘﺪ ﺷﺎﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﺃﻥ ﳚﻌﻞ‬
‫ﺍﻟﺰﻭﺟﲔ ﺷﻄﺮﻳﻦ ﻟﻨﻔﺲ ﻭﺍﺣﺪﺓ ﻗﺎﻝ ﺗﻌﺎﱃ ‪‬ﻴﺄﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺘﻘﻭﺍ ﺭﺒﻜﻡ ﺍﻟﺫﻱ‬
‫ﺨﻠﻘﻜﻡ ﻤﻥ ﻨﻔﺱ ﻭﺍﺤﺩﺓ ﻭﺨﻠﻕ ﻤﻨﻬﺎ ﺯﻭﺠﻬﺎ‪.1‬‬

‫‪ 1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ ‪.01‬‬

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‫ﻭﺃﺭﺍﺩ ﺑﺎﻟﺘﻘﺎﺀ ﺷﻄﺮﻱ ﺍﻟﻨﻔﺲ ﺍﻟﻮﺍﺣﺪﺓ – ﺑﻌﺪ ﺫﻟﻚ –ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻫﺬﺍ ﺍﻟﻠﻘﺎﺀ ﺳﻜﻨﺎ ﻟﻠﻨﻔﺲ‪ ،‬ﻭﻫﺪﻭﺀﺍ ﻟﻸﻋﺼﺎﺏ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻟﻠﺮﻭﺡ‬
‫ﻭﺭﺍﺣﺔ ﻟﻠﺠﺴﺪ‪ ،‬ﰒ ﺳﺘﺮﺍ ﻭﺇﺣﺼﺎﻧﺎ ﻭﺻﻴﺎﻧﺔ‪ ،‬ﰒ ﻣﺰﺭﻋﺔ ﻟﻠﻨﺴﻞ‬
‫ﻭﺍﻣﺘﺪﺍﺩﺍ ﻟﻠﺤﻴﺎﺓ ﻣﻊ ﺗﺮﻗﻴﻬﺎ ﺍﳌﺴﺘﻤﺮ ﰲ ﺭﻋﺎﻳﺔ ﺍﶈﻀﻦ ﺍﻟﺴﺎﻛﻦ‬
‫ﺍﳍﺎﺩﺉ ﺍﳌﻄﻤﺌﻦ ﺍﳌﺴﺘﻮﺭ ﺍﳌﺼﻮﻥ‪.1‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻷﻗﻞ ﺷﺄﻧﺎ ﻭﺍﻷﺭﺧﺺ ﺳﻌﺮﺍ‪،‬‬
‫ﻛﺎﳌﺆﺳﺴﺎﺕ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ‪ ...‬ﻭﻣﺎ ﺇﻟﻴﻬﺎ ﻻ ﻳﻮﻛﻞ ﺃﻣﺮﻫﺎ‬
‫ـ ﻋﺎﺩﺓ ـ ﺇﻻ ﻟﻸﻛﻔﺎﺀ ﺍﳌﺮﺷﺤﲔ ﳍﺎ‪ ،‬ﳑﻦ ﲣﺼﺼﻮﺍ ﰲ ﻫﺬﺍ ﺍﻟﻔﺮﻉ‬
‫ﻋﻤﻠﻴﺎ‪ ،‬ﻓﻮﻕ ﻣﺎ ﻭﻫﺒﻮﺍ ﻣﻦ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﻃﺒﻴﻌﻴﺔ ﻟﻺﺩﺍﺭﺓ ﻭﺍﻟﻘﻮﺍﻣﺔ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺄﻥ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﻗﻞ ﺷﺄﻧﺎ ﻭﺍﻷﺭﺧﺺ ﺳﻌﺮﺍ‪...‬‬
‫ﻓﺎﻷﻭﱃ ﺃﻥ ﺗﺘﺒﻊ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﻣﺆﺳﺴﺔ ﺍﻷﺳﺮﺓ ﺍﻟﱵ ﺗﻨﺸﺄ ﺃﲦﻦ‬
‫ﻋﻨﺎﺻﺮ ﺍﻟﻜﻮﻥ ‪ ...‬ﺍﻟﻌﻨﺼﺮ ﺍﻹﻧﺴﺎﱐ‪ ...‬ﻭﺍﻟﻨﻮﻉ ﺍﻟﺒﺸﺮﻱ‪.2‬‬
‫ﺇﻻ ﺃﻧﻪ ﻛﻠﻤﺎ ﺑﻌﺪﺕ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﻋﻦ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻭﺗﻌﺎﻟﻴﻤﻪ‬
‫ﻭﺣﺪﻭﺩﻩ‪ ،‬ﺑﻌﺪﺕ ﻛﺬﻟﻚ ﺍﻷﺳﺮﺓ ﻭﺃﺻﺒﺤﺖ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻷﻫﻮﺍﺀ‬

‫‪ 1‬ﺍﻟﺸﻴﺦ ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﻌﻚ‪،‬ﺑﻨﺎﺀ ﺍﻷﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ –ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ ﺹ ‪.15‬‬
‫‪ 2‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺹ ‪.17‬‬

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‫ﻭﺍﻟﺸﻬﻮﺍﺕ ﻫﻲ ﺍﳌﻮﺟﻪ ﻟﻸﺳﺮﺓ ﻭﺃﺻﺒﺤﺖ ﺑﻌﺾ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺒﺎﻟﻴﺔ‬
‫ﻭﺍﳋﺮﺍﻓﺎﺕ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﳋﺎﻃﺌﺔ ﻫﻲ ﻣﺼﺪﺭ ﺗﻠﻘﻰ ﺍﻷﺳﺮﺓ‬
‫ﺗﻮﺟﻴﻬﻬﺎ‪ ،‬ﻓﻴﻘﺒﻞ ﺍﻟﺸﺎﺏ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﻭﻛﺄﻧﻪ ﻣﻘﺒﻞ ﻋﻠﻰ‬
‫ﺳﺎﺣﺔ ﺣﺮﺏ ﻳﺴﺘﻌﺪ ﻓﻴﻪ ﻛﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﺑﺎﻷﺳﻠﺤﺔ ﺍﻟﻼﺯﻣﺔ‬
‫ﻟﻠﻔﻮﺯ ﺑﺄﻭﻝ ﻣﺮﺣﻠﺔ‪ ،‬ﻓﺘﺸﺤﻦ ﺍﳌﺮﺃﺓ ﺿﺪ ﺍﻟﺮﺟﻞ )ﺍﻟﺮﺟﺎﻝ ﻫﻢ‬
‫ﺍﳌﺨﺎﺩﻋﻮﻥ‪ ،‬ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻣﺎ ﻋﻮﺩﺗﻪ‪ ،‬ﻋﻠﻴﻚ ﺃﻥ ﺗﻔﺮﺿﻲ ﻧﻔﺴﻚ ﰲ‬
‫ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻻ ﲡﻌﻠﻲ ﺃﻫﻞ ﺍﻟﺰﻭﺝ ﻳﺮﻭﻥ ﻣﻨﻚ ﺍﺑﺘﺴﺎﻣﺔ ﺣﱴ ﻻ‬
‫ﻳﺴﺘﺴﻬﻠﻮﻧﻚ ‪ (...‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻘﻮﻻﺕ ﺍﻟﱵ ﺗﺴﻬﻢ ﰲ ﺗﻮﺗﺮ ﺍﳉﻮ‬
‫ﻣﻦ ﺃﻭﻝ ﻟﻴﻠﺔ‪ ،‬ﻛﻤﺎ ﻳﺸﺤﻦ ﺍﻟﺮﺟﻞ ﺿﺪ ﺍﳌﺮﺃﺓ )ﻋﻠﻴﻚ ﺃﻥ ﺗﺜﺒﺖ‬
‫ﺭﺟﻮﻟﺘﻚ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻻ ﺗﺸﺎﻭﺭﻫﺎ ﻭﺇﻥ ﺷﺎﻭﺭﻬﺗﺎ ﻓﺨﺎﻟﻔﻬﺎ(‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﳍﺪﺍﻣﺔ ﻟﻼﺳﺘﻘﺮﺍﺭ ﺍﻷﺳﺮﻱ‪.‬‬
‫ﻭﺃﻋﺮﻑ ﺯﻭﺟﲔ ﺗﺰﻭﺟﺎ ﺑﻌﺪ ﻃﻮﻝ ﺗﻌﺎﺭﻑ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻷﻬﻧﻤﺎ ﻛﺎﻧﺎ‬
‫ﻣﺸﺤﻮﻧﲔ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳍﺪﺍﻣﺔ‪ ،‬ﻭ ﲟﺠﺮﺩ ﺩﺧﻮﻝ ﻏﺮﻓﺔ ﺍﻟﺰﻭﺟﻴﺔ‬
‫ﻟﻴﻠﺔ ﺍﻟﺰﻓﺎﻑ‪ ،‬ﺍﻧﻔﺠﺮ ﻛﻞ ﻣﻨﻬﻤﺎ ﲡﺎﻩ ﺍﻵﺧﺮ ﻭﺣﺪﺙ ﺍﻟﻄﻼﻕ ﻣﻨﺬ ﺍﻟﻠﺤﻈﺔ‬
‫ﺍﻷﻭﱃ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺬﻱ ﻳﺴﺒﻖ ﺍﻟﺰﻭﺍﺝ ﻣﻬﻢ ﺟﺪﺍ ﰲ‬
‫ﺭﺳﻢ ﺧﻄﻮﺍﺕ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ‪.‬‬
‫ﻗﺪ ﳜﺘﻠﻒ ﺍﻟﻨﺎﺱ ﺣﻮﻝ ﺳﺒﺐ ﳒﺎﺡ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺟﻊ‬
‫ﺳﺒﺐ ﺍﻟﻨﺠﺎﺡ ﺇﱃ ﺿﺮﻭﺭﺓ ﺗﻮﺍﺟﺪ ﺍﳊﺐ ﻗﺒﻞ ﺍﻟﺰﻭﺍﺝ ﻭﻣﻨﻪ ﻣﻦ ﻳﺮﺟﻌﻪ‬

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‫ﻟﺘﻮﻓﺮ ﺍﳌﺎﺩﺓ ﺍﻟﻮﻓﲑﺓ ﻟﻀﻤﺎﻥ ﺳﻌﺎﺩﺓ ﺯﻭﺟﻴﺔ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺟﻌﻪ ﻟﻠﺘﻜﺎﻓﺆ‬
‫ﺑﲔ ﺍﻟﺰﻭﺟﲔ ‪ ..‬ﻟﻜﻦ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﱵ ﺃﻗﻴﻤﺖ ﺗﺜﺒﺖ ﺃﻥ‬
‫"ﺍﻟﻔﻬﻢ" ﻫﻮ ﺍﳌﻌﻮﻝ ﻋﻠﻴﻪ ﰲ ﳒﺎﺡ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ‬
‫ﻣﺄﻣﻮﻥ ﺍﳌﺒﻴﺾ "ﻗﺪ ﺗﺴﺘﻄﻴﻊ ﺍﶈﺒﺔ ﻭﺣﺪﻫﺎ ﺣﻔﻆ ﺍﻟﺰﻭﺍﺝ ﻟﺒﻌﺾ ﺍﻟﻮﻗﺖ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺯﻭﺍﺟﺎ ﻓﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳋﻼﻓﺎﺕ ﻭﺍﳌﺸﻜﻼﺕ ﻭﺇﳕﺎ ﻻﺑﺪ ﻣﻊ‬
‫ﺍﳊﺐ ﻣﻦ ﺍﻟﻔﻬﻢ ﺍﻟﻌﻤﻴﻖ ﻭﺍﻟﺼﺤﻴﺢ ﻟﻠﻔﺮﻭﻕ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ‪،‬‬
‫ﻭﻣﻌﺮﻓﺔ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻧﺴﺐ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳉﻨﺲ ﺍﻵﺧﺮ‪ ،‬ﺇﻧﻨﺎ ﻋﻨﺪﻣﺎ‬
‫ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﺍﳉﻨﺴﲔ‪ ،‬ﻓﺈﻧﻨﺎ ﺳﻨﻜﺘﺸﻒ ﻃﺮﻗﺎ ﺟﺪﻳﺪﺓ‬
‫ﻟﻠﺘﻜﻴﻒ ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳉﻨﺲ ﺍﻵﺧﺮ ﻭﲢﺴﲔ ﻋﻼﻗﺘﻨﺎ‪ ،‬ﻭﺳﻮﻑ ﻧﺘﻌﺮﻑ‬
‫ﻋﻠﻰ ﻃﺮﻕ ﺟﺪﻳﺪﺓ ﻟﻠﺘﻌﺎﻣﻞ ﱂ ﻧﺘﻌﻠﻤﻬﺎ ﻣﻦ ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﻳﻜﱪﻧﺎ‪.‬‬
‫ﺇﻥ ﻟﻸﻓﻜﺎﺭ ﺍﻟﱵ ﳓﻤﻠﻬﺎ ﺃﺛﺮﺍ ﻛﺒﲑﺍ ﻭﻣﺒﺎﺷﺮﺍ ﰲ ﻃﺮﻳﻘﺔ ﺣﻴﺎﺗﻨﺎ‪،‬‬
‫ﺣﱴ ﺃﻧﻪ ﻗﻴﻞ ﺃﻧﻨﺎ ﳓﻴﺎ ﻭﻓﻖ ﻣﺎ ﳓﻤﻠﻪ ﻣﻦ ﺃﻓﻜﺎﺭ‪ ،‬ﻭﺃﻧﻨﺎ ﻧﻔﻜﺮ ﻭﻓﻖ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﳓﻴﺎ ﻬﺑﺎ ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﺘﺤﻀﺮ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﳌﺒﺎﺷﺮﺓ‬
‫ﺑﲔ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﳓﻦ ﳓﺎﻭﻝ ﺃﻥ ﳒﺮﻱ ﺗﻐﻴﲑﺍ ﺇﳚﺎﺑﻴﺎ ﰲ‬
‫ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻓﻤﻦ ﺃﺟﻞ ﺗﻐﲑ ﺍﻟﺴﻠﻮﻙ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻐﲑ ﻃﺮﻳﻘﺔ ﺍﻟﺘﻔﻜﲑ ﺃﻭ‬
‫ﻃﺒﻴﻌﺔ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﳓﻤﻠﻬﺎ‪ ،‬ﻭﻗﺪ ﰎ ﺗﻄﻮﺭ ﺍﻟﺒﺸﺮ ﻫﺬﺍ ﻋﱪ ﺍﻟﺴﻨﲔ‬
‫ﰲ ﻛﻞ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ‪ ،‬ﺣﻴﺚ ﺗﺘﻐﲑ ﻃﺒﺎﺋﻊ ﺍﻟﺴﻠﻮﻙ ﻟﺘﻐﲑ ﻃﺒﻴﻌﺔ‬

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‫ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻷﻓﻜﺎﺭ ﻭﻧﻔﻬﻢ ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﻣﻦ ﺃﺟﻞ ﻋﻼﻗﺔ ﺯﻭﺟﻴﺔ‬
‫ﺟﻴﺪﺓ ﻭﺳﻠﻴﻤﺔ‪ ،‬ﳚﺐ ﻋﻠﻰ ﺍﻟﺰﻭﺟﲔ ﺃﻥ ﻳﻘﻔﺎ ﻋﻠﻰ ﺃﺭﺿﻴﺔ ﺻﻠﺒﺔ‬
‫ﻣﺘﻴﻨﺔ ﻣﻦ ﺍﻟﻔﻬﻢ ﻭﺍﻟﻔﻜﺮ ﺍﻟﺴﻠﻴﻢ ﻭﻋﻠﻴﻬﻤﺎ ﻛﺬﻟﻚ ﺃﻥ ﻳﺒﺪﻳﺎ ﻧﻮﻋﺎ‬
‫ﻣﻦ ﺍﳌﺮﻭﻧﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻜﻴﻒ ﻣﻊ ﺍﳌﺘﻐﲑﺍﺕ‪ ،‬ﻭﺍﻟﻘﺎﺑﻠﻴﺔ ﻟﻠﺘﻐﲑ‬
‫ﺍﳌﻄﻠﻮﺏ ﺣﺴﺐ ﺍﻟﻈﺮﻭﻑ ﻭﺍﻟﺘﺒﺪﻻﺕ"‪.1‬‬
‫ﻭﺗﺄﻛﺪ ﺫﻟﻚ ﺍﻷﺳﺘﺎﺫﺓ ﻟﻴﻠﻰ ﺑﻠﺨﲑ ﺑﻘﻮﳍﺎ " ﺇﻥ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ‬
‫ﺍﻟﻀﻨﻚ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻧﺘﺨﺒﻂ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻮﺭﺛﻪ ﻷﺑﻨﺎﺋﻨﺎ ﻃﻮﻋﺎ‬
‫ﺃﻭ ﻛﺮﻫﺎ‪ ،‬ﻫﻮ ﳎﺎﻓﺎﺗﻨﺎ ﻟﺴﻨﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﱵ ﻳﺴﲑ ﻋﻠﻰ ﻧﻮﺍﻣﻴﺴﻬﺎ‬
‫ﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ ،‬ﻭﺇﻻ ﻛﻴﻒ ﻧﻔﺴﺮ ﻫﻴﻤﻨﺔ ﺍﻷﻋﺮﺍﻑ ﺍﳉﺎﻫﻠﻴﺔ ﰲ ﻭﺍﻗﻌﻨﺎ‬
‫ﻭﲢﻜﻤﻬﺎ ﰲ ﺷﺨﺼﻴﺘﻨﺎ ﻭﻣﻮﺍﻗﻔﻨﺎ ﺍﻟﻌﺎﻣﺔ ﻣﻨﻬﺎ ﻭﺍﳋﺎﺻﺔ ‪ ...‬ﻭﺍﻷﻛﺜﺮ‬
‫ﻣﻦ ﺫﻟﻚ ﺗﻮﺟﻴﻬﻬﺎ ﻷﻣﻬﺎﺕ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺼﲑﻳﺔ ﺍﻟﱵ ﺗﺘﻌﺎﻗﺒﻬﺎ ﺍﻷﺟﻴﺎﻝ‬
‫ﺃﺑﺎ ﻋﻦ ﺟﺪ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺘﻠﻘﻴﻨﻴﺔ ﺍﳉﺎﻓﺔ ﻭﺍﻟﻮﻋﻲ ﺍﻟﺘﻄﺒﻴﻘﻲ‬
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‫ﺍﳌﺘﺠﺬﺭ ﻣﻦ ﺃﺻﻮﻝ ﺛﺎﺑﺘﺔ ﻭﺍﳌﺼﺎﺩﻕ ﻋﻠﻴﻬﺎ ﺳﻨﻨﻴﺎ ﰲ ﺍﻟﻮﺍﻗﻊ‬

‫ﻁ‪2000 ،1‬‬ ‫‪ 1‬ﻣﺄﻣﻮﻥ ﺍﳌﺒﻴﺾ‪ ،‬ﺍﻟﺘﻔﺎﻫﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪،‬‬

‫ﻡ‪ ،‬ﺹ ‪.09‬‬
‫‪ 2‬ﻟﻴﻠﻰ ﳏﻤﺪ ﺑﻠﺨﲑ‪ ،‬ﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﰲ ﺯﻣﻦ ﺍﻟﻌﻮﳌﺔ‪-‬ﺩﺍﺭ ﺍﳍﺪﻯ –ﻋﲔ ﻣﻠﻴﻠﺔ –‬
‫ﺹ‪.88‬‬

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‫ﻳﻘﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺟﺎﺳﻢ ﺍﳌﻄﻮﻉ‪" :‬ﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻲ ﻛﻘﺎﺿﻲ‬
‫ﻟﻸﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺭﺅﻳﱵ ﳌﺸﺎﻛﻞ ﺍﻟﺰﻭﺟﻴﺔ ﻻﺣﻈﺖ ﺃﻥ ﺃﻛﺜﺮ‬
‫ﺍﳋﻼﻓﺎﺕ ﺍﻷﺳﺮﻳﺔ ﺗﻜﻮﻥ ﺑﺴﺒﺐ ﻋﺪﻡ ﻗﺪﺭﺓ ﻓﻬﻢ ﻛﻞ ﻃﺮﻑ‬
‫ﻟﻶﺧﺮ‪ ،‬ﻭﻋﺪﻡ ﻣﻌﺮﻓﺔ ﻛﻞ ﻃﺮﻑ ﻟﻶﺧﺮ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ‬
‫ﺍﻟﺰﻭﺍﺝ ﻳﻜﻮﻥ ﻗﺪ ﻣﻀﻰ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮ ﺳﻨﲔ ﻭﺃﺣﻴﺎﻧﺎ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪.‬‬
‫ﻭﺍﺯﺩﺍﺩﺕ ﺍﻟﻘﻨﺎﻋﺔ ﻋﻨﺪﻱ ﺃﻛﺜﺮ‪ ،‬ﻋﻨﺪﻣﺎ ﺑﺪﺃﺕ ﺃﲢﺪﺙ ﻣﻊ ﺍﻟﻄﺮﻓﲔ‬
‫ﻋﻦ ﻛﻞ ﻃﺮﻑ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺣﺎﺟﺎﺗﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺄﲢﺪﺙ ﻣﻊ‬
‫ﺍﻟﺰﻭﺟﺔ ﻋﻦ ﻧﻔﺴﻴﺔ ﺍﻟﺮﺟﻞ ﻭﻃﺮﻳﻘﺔ ﺗﻔﻜﲑﻩ ﻭﻃﺒﻴﻌﺔ ﺷﺨﺼﻴﺘﻪ‪ ،‬ﻭﺃﲢﺪﺙ‬
‫ﻣﻊ ﺍﻟﺰﻭﺝ ﻋﻦ ﻧﻔﺴﻴﺔ ﺍﳌﺮﺃﺓ ﻭﻃﺮﻳﻘﺔ ﺗﻔﻜﲑﻫﺎ ﻭﻃﺒﻴﻌﺘﻬﺎ‪ ،‬ﻓﻜﻨﺖ ﺃﻻﺣﻆ‬
‫ﺍﻹﺻﻐﺎﺀ ﻣﻦ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻭﺍﻟﺘﻐﲑ ﻣﻦ ﺍﳉﻬﺘﲔ ﺑﻌﺪ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ‪.1‬‬
‫‪ .3‬ﻀﺭﻭﺭﺓ ﺍﻹﺭﺸﺎﺩ ﺍﻷﺴﺭﻱ‪:‬‬
‫ﻟﻮ ﺗﺄﻣﻠﻨﺎ ﻭﺍﻗﻊ ﳎﺘﻤﻌﺎﺗﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺎﻬﺗﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻮﺟﺪﻧﺎ ﺃﻥ ﻫﻨﺎﻟﻚ ﻓﻮﺿﻰ ﰲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬‬
‫ﺣﱴ ﺩﺍﺧﻞ ﺍﻷﺳﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻓﻼ ﻧﻜﺎﺩ ﳒﺪ ﺍﺳﺘﻘﺮﺍﺭﺍ ﻭﺗﺮﺍﲪﺎ‬

‫‪ 1‬ﺟﺎﺳﻢ ﺍﳌﻄﻮﻉ‪ ،‬ﻫﻞ ﺗﻌﺮﻑ ﻣﺎﻫﻲ ﺃﻭﻟﻮﻳﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﻼﻍ ﻁ‪،‬‬
‫‪1998‬ﻡ‪،‬ﺹ‪.05‬‬

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‫ﻭﺗﻜﺎﻓﻼ ﻭﺣﺒﺎ ﳚﻤﻊ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ‪ ،‬ﺑﻞ ﺃﺻﺒﺤﻨﺎ ﻧﺴﻤﻊ ﻗﺼﺼﺎ‬
‫ﻳﻮﻣﻴﺔ ﻋﻦ ﻋﻘﻮﻕ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭ ﺧﻴﺎﻧﺔ ﺍﻷﺯﻭﺍﺝ‪،‬ﻭﻋﺼﻴﺎﻥ ﺍﻟﺰﻭﺟﺎﺕ‬
‫ﻭ‪ ...‬ﳑﺎ ﻳﺬﻫﺐ ﲨﺎﻝ ﺍﳊﻴﺎﺓ ﻭﺭﻭﻧﻘﻬﺎ ‪ ...‬ﰒ ﻧﺘﺮﻙ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺮ‬
‫ﻭﻧﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺘﺤﻀﺮ ﻭﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﺘﻨﻤﻴﺔ ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪...‬‬
‫ﻣﺘﺠﺎﻫﻠﲔ ﺃﻧﻪ ﻟﻦ ﳛﺪﺙ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﺍﻷﺳﺮﺓ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﳊﺎﻝ‪ ،‬ﻓﻤﻦ ﺳﻨﻦ ﺍﷲ ﰲ ﺧﻠﻘﻪ‪ ،‬ﺃﻥ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺎﻟﺘﻨﻤﻴﺔ‬
‫ﻭﺍﻟﺘﻄﻮﻳﺮ‪ ،‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻧﺎ ﻧﺎﺟﺤﺎ ﰲ ﺑﻴﺘﻪ ﻣﻊ ﺃﻫﻠﻪ ﺃﻭﻻ ﰒ‬
‫ﻳﻘﺪﻡ ﺫﻟﻚ ﻟﻠﻤﺠﺘﻤﻊ‪" ،‬ﻭﻛﻢ ﻛﻨﺖ ﺃﺳﺘﻐﺮﺏ ﺍﻻﳒﺎﺯ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ‬
‫ﺃﺣﺪﺛﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻣﻦ ﻓﺘﻮﺣﺎﺕ ﻭﻧﺼﺮ ﻭﲤﻜﲔ ﻭﻧﺸﺮ‬
‫ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺃﻭﻗﺎﺕ ﻗﻴﺎﺳﻴﺔ ﻭﻟﻜﲏ ﺑﻌﺪ ﺃﻥ ﻋﺮﻓﺖ ﺍﻟﺴﺒﺐ‬
‫ﺑﻄﻞ ﺍﻟﻌﺠﺐ ﻓﻌﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺴﺘﻘﺮﺍ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻭﻣﺴﺘﻘﺮﺍ ﰲ‬
‫ﻧﻔﺴﻪ ﻳﻜﻮﻥ ﺇﻧﺘﺎﺟﻪ ﰲ ﺧﺎﺭﺝ ﺍﻟﺒﻴﺖ ﻋﻈﻴﻤﺎ‪ ،‬ﻓﺄﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪ ‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﻬﻢ ﻳﺆﻳﺪﻫﻢ ﺑﻨﺼﺮﻩ ﳊﺴﻦ‬
‫ﻋﻼﻗﺘﻬﻢ ﺑﺮﻬﺑﻢ ﺇﻻ ﺃﻬﻧﻢ ﻛﺬﻟﻚ ﻣﺴﺘﻘﺮﻭﻥ ﰲ ﺑﻴﻮﻬﺗﻢ‪ ،‬ﻛﻤﺎ ﺃﻥ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﺼﺮﺍﺣﺔ ﻭﻻ‬
‫ﻳﻌﲏ ﺫﻟﻚ ﻋﺪﻡ ﺣﺪﻭﺙ ﺗﻔﻜﻚ ﻟﻸﺳﺮﺓ ﻭﺍﻧﻌﺪﺍﻡ ﺍﻟﻄﻼﻕ ﻭﻟﻜﻦ‬
‫ﺍﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺸﺎﻛﻞ ﺑﺴﻴﻄﺔ ﻭﻭﺍﻗﻌﻴﺔ‪.‬‬

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‫ﻛﻤﺎ ﻟﻔﺖ ﺍﻧﺘﺒﺎﻫﻲ ﺳﻘﻮﻁ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻜﱪﻯ ﻋﻠﻰ ﻣﺮ‬
‫ﺍﻟﺘﺎﺭﻳﺦ )ﺑﻴﺰﻧﻄﻴﺔ ﺃﻭ ﻓﺎﺭﺳﻴﺔ ﺃﻭ ﻋﺮﺑﻴﺔ( ﻷﺳﺒﺎﺏ ﻗﺪ ﺗﻜﻮﻥ ﺳﻴﺎﺳﻴﺔ‬
‫ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳉﻤﻴﻊ ﻳﺘﻔﻖ ﺃﻥ ﺃﻫﻢ ﺳﺒﺐ ﻟﻠﺴﻘﻮﻁ ﻫﻮ‬
‫ﺍﻬﻧﻴﺎﺭ ﺍﻷﺳﺮﺓ ﻭﺗﻔﻜﻜﻬﺎ ﻭﺍﳓﺪﺍﺭﻫﺎ‪.‬‬
‫ﻓﺒﻘﺪﺭ ﲤﺎﺳﻚ ﺍﻷﺳﺮﺓ ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﻳﺴﺎﻫﻢ ﻫﺬﺍ‬
‫ﺍﻟﺘﻤﺎﺳﻚ ﰲ ﲤﺎﺳﻚ ﺍﻟﺪﻭﻟﺔ ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ‪ ،‬ﻭﳍﺬﺍ ﻓﺄﻭﻝ ﻋﻤﻞ ﻗﺎﻡ‬
‫ﺑﻪ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺍﳌﺪﻳﻨﺔ ﻫﻮ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻭ ﺍﳌﺂﺧﺎﺓ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ‬
‫ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﺣﱴ ﺗﻘﻮﻯ ﺍﻟﻌﻼﻗﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﺠﻤﻟﺘﻤﻊ‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺗﻘﻮﻯ ﺍﻟﺪﻭﻟﺔ ﻭ ﻳﺰﻳﺪ ﺳﻠﻄﺎﻬﻧﺎ‪.1‬‬
‫ﻭﺍﻟﻴﻮﻡ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﳌﺘﻄﻮﺭﺓ‪ ،‬ﺃﺻﺒﺢ ﻣﻦ ﺃﻫﻢ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ‬
‫ﻳﺆﻫﻞ ﻣﻦ ﺧﻼﳍﺎ ﺷﺨﺺ ﻣﺎ ﻹﺩﺍﺭﺓ ﻣﺆﺳﺴﺔ ﺫﺍﺕ ﺃﳘﻴﺔ ﻭﺿﻊ‬
‫ﺍﳌﺘﺮﺷﺢ ﺍﻟﻌﺎﺋﻠﻲ‪ ،‬ﻭﻣﺪﻯ ﳒﺎﺣﻪ ﰲ ﺃﺳﺮﺗﻪ‪ ،‬ﻷﻥ ﺍﻟﺬﻱ ﻻ ﻳﻜﺴﺐ‬
‫ﺣﺐ ﻭﺍﺣﺘﺮﺍﻡ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ـ ﺯﻭﺟﺘﻪ ﻭﺃﺑﻨﺎﺋﻪ ـ ﻻ ﻳﺴﺘﻄﻴﻊ‬
‫ﺃﻥ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﻮﻇﻔﲔ ﻭﻳﻜﺴﺐ ﺛﻘﺘﻬﻢ ﻭﺍﺣﺘﺮﺍﻣﻬﻢ‪.‬‬
‫ﺇﻥ ﻣﺎ ﺷﻬﺪﺗﻪ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ‪ ،‬ﻣﻦ ﺍﺭﺗﻔﺎﻉ ﻣﻠﺤﻮﻅ ﳌﻌﺪﻻﺕ‬
‫ﺍﻟﻄﻼﻕ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺣﻴﺚ ﻛﺸﻔﺖ ﻭﺯﺍﺭﺓ ﺍﻟﻌﺪﻝ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺃﻥ‬

‫‪ 1‬ﺟﺎﺳﻢ ﳏﻤﺪ ﺍﳌﻄﻮﻉ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪،‬ﺹ‪.07‬‬

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‫ﺣﺎﻻﺕ ﺍﻟﻄﻼﻕ ﰲ ﺍﳉﺰﺍﺋﺮ ﺍﺭﺗﻔﻌﺖ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ‪ 35000‬ﺣﺎﻟﺔ‬
‫ﺳﻨﺔ ‪2006‬ﻡ ﻣﻦ ﺑﻴﻨﻬﺎ ‪ 3500‬ﺣﺎﻟﺔ ﺧﻠﻊ‪ ،‬ﻭ ﺃﻥ ﺣﺎﻻﺕ ﺍﻟﻄﻼﻕ‬
‫ﺗﺮﺗﻔﻊ ﺑﺸﻜﻞ ﻻﻓﺖ ﻣﻦ ﺳﻨﺔ ﻷﺧﺮﻯ ﻓﻘﺪ ﻭﺻﻞ ﺍﻟﻄﻼﻕ‬
‫ﺑﺎﻟﺘﺮﺍﺿﻲ ﺳﻨﺔ ‪ 2005‬ﺇﱃ ‪ 10000‬ﺣﺎﻟﺔ ﺑﻴﻨﻤﺎ ﺑﻠﻎ ﺍﻟﻄﻼﻕ ﺑﺈﺭﺍﺩﺓ‬
‫ﻣﻨﻔﺮﺩﺓ ‪ 17000‬ﺣﺎﻟﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﻄﻠﻴﻖ ﻳﺘﺮﺍﻭﺡ ﺑﲔ ‪ 2500‬ﻭ‪2600‬‬
‫ﺣﺎﻟﺔ ﺳﻨﻮﻳﺎ‪ ،‬ﻭﻋﺰﺍ ﺍﻟﺘﻘﺮﻳﺮ ﺃﺳﺒﺎﺏ ﺍﻟﻄﻼﻕ ﺇﱃ ﺍﳌﻠﻞ ﺍﻟﺰﻭﺟﻲ‬
‫ﻭﺳﻬﻮﻟﺔ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﻭﺇﳚﺎﺩ ﺍﻟﺒﺪﻳﻞ ﻭﻃﻐﻴﺎﻥ ﺍﳊﻴﺎﺓ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﺒﺤﺚ ﻋﻦ‬
‫ﺍﻟﻠﺬﺍﺕ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭ ﺍﻷﻧﺎﻧﻴﺔ ﻭﺿﻌﻒ ﺍﳋﻠﻖ‪.1‬‬
‫ﻛﻤﺎ ﺃﻥ ﻣﺎ ﻳﺘﺒﻊ ﺍﻟﻄﻼﻕ ﻣﻦ ﺗﻔﻜﻚ ﺃﺳﺮﻱ‪ ،‬ﻭﻣﺸﺎﻛﻞ ﺑﲔ‬
‫ﺍﻷﺳﺮﺗﲔ ﻭﺍﻧـﺤﺮﺍﻑ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺍﻟﺘﺸـﺮﺩ ﺍﳌﺪﺭﺳﻲ ﻭﺍﻻﻬﻧﻴﺎﺭ‬
‫ﺍﻷﺧﻼﻗﻲ‪ ،‬ﻭﺍﺭﺗﻔﺎﻉ ﻧﺴﺒﺔ ﺍﳉﺮﳝﺔ ﺑﲔ ﺍﻷﻃﻔﺎﻝ ﻭﺑﲔ ﺍﻟﺰﻭﺟﲔ‬
‫ﻣﺆﺷﺮ ﺧﻄﲑ ﻳﺴﺘﺪﻋﻲ ﺍﻟﻮﻗﻮﻑ ﻭﻗﻔﺔ ﺟﺎﺩﺓ ﻣﻦ ﺃﺻﺤﺎﺏ‬
‫ﺍﻻﺧﺘﺼﺎﺹ ﻭﺍﳌﺴﺆﻭﻟﲔ ﻭﻛﻞ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺪﱐ‪ ،‬ﻳﺪﱄ ﻛﻞ ﺑﺪﻭﻟﻪ‬
‫ﻻﻧﺘﺸﺎﻝ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻣﻦ ﺍﻟﺴﻘﻮﻁ ﻭﺍﻻﳓﻼﻝ‪ ،‬ﻭﺍﻟﺪﻓﻊ ﻬﺑﺎ ﳓﻮ‬
‫ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺘﻤﺎﺳﻚ‪ ،‬ﻭﻻﺑﺪ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺃﻥ ﻧﺒﺚ ﺍﻷﻣﻞ ﰲ ﺍﻟﻨﻔﻮﺱ‬
‫ﺍﻟﱵ ﻳﺌﺴﺖ ﻣﻦ ﺍﻹﺻﻼﺡ‪ ،‬ﻭﻟﻦ ﳓﺼﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﻞ ﺇﻻ ﺇﺫﺍ‬

‫‪.2007/01/31‬‬ ‫‪ 1‬ﺟﺮﻳﺪﺓ ﺍﳋﱪ ﺍﻟﻴﻮﻣﻴﺔ ﺍﻟﺼﺎﺩﺭﺓ ﺑﺘﺎﺭﻳﺦ‬

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‫ﺗﻴﻘﻨﺎ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﻭﺗﻌﺮﻓﻨﺎ ﻋﻠﻰ ﺳﺒﻠﻪ ﻭﻭﺳﺎﺋﻠﻪ ﻭﺳﻨﻨﻪ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺎﻧﺘﻬﺎﺝ ﺳﻴﺎﺳﺔ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﺃﻱ‬
‫ﻗﺴﻢ ﻭﻗﺎﺋﻲ ﻟﻠﻤﻘﺒﻠﲔ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺗﺰﻭﻳﺪﻫﻢ‬
‫ﺑﻜﻢ ﻣﻌﺘﱪ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺳﺮﻳﺔ ﻭﻗﺴﻢ ﻹﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ﺇﺫﺍ‬
‫ﻭﻗﻊ ﺧﻼﻑ‪ ،‬ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﺠﺎﺡ ﺍﻟﺒﺎﻫﺮ ﺍﻟﺬﻱ ﲢﺼﻠﺖ‬
‫ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺍﻧﺘﻬﺠﺖ ﺳﻴﺎﺳﺔ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪.‬‬
‫ﻭﰲ ﻣﺎﻟﻴﺰﻳﺎ‪ ،‬ﺃﻛﺪﺕ ﺍﻹﺣﺼﺎﺀﺍﺕ ﺃﻥ ﻧﺴﺒﺔ ﺍﻟﻄﻼﻕ ﻭﺻﻠﺖ‬
‫ﺇﱃ ‪ %32‬ﻭﻫﺬﻩ ﻧﺴﺒﺔ ﻋﺎﻟﻴﺔ ﺟﺪﺍ ﻓﺄﺻﺪﺭ ﻣﻬﺎﺗﲑ ﳏﻤﺪ‪ 1‬ﻗﺮﺍﺭﺍ‬
‫ﺑﺈﻟﺰﺍﻡ ﻛﻞ ﻣﻦ ﻳﺘﻘﺪﻡ ﻟﻠﺰﻭﺍﺝ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺩﻭﺭﺓ ﺗﺄﻫﻴﻠﻴﺔ‪،‬‬
‫ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻹﺣﺼﺎﺀﺍﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﺎﻡ ‪ 2005‬ﺗﺸﲑ ﺇﱃ‬
‫ﺍﳔﻔﺎﺽ ﻛﺒﲑ ﰲ ﻋﺪﺩ ﺣﺎﻻﺕ ﺍﻟﻄﻼﻕ ﺣﻴﺚ ﻭﺻﻠﺖ ﺇﱃ ‪%7‬‬
‫ﻭﻫﺬﺍ ﺃﻛﱪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺳﺮﻳﺔ ﺃﺻﺒﺤﺖ ﻣﻄﻠﺒﺎ‬
‫ﺍﺟﺘﻤﺎﻋﻴﺎ ﻻﻏﲏ ﻋﻨﻪ‪.‬‬
‫ﻛﻤﺎ ﺗﺸﲑ ﺍﻹﺣﺼﺎﺀﺍﺕ ﺍﳋﺎﺻﺔ ﺑﺎﳌﺘﺰﻭﺟﲔ ﺍﳉﺪﺩ ﰲ ﳏﺎﻛﻢ‬
‫ﺩﰊ ﺃﻥ ﺍﻟﻄﻼﻕ ﺍﳔﻔﺾ ﺃﻳﻀﺎ ﻣﻦ ‪ %16‬ﺇﱃ ‪ %6‬ﺑﻌﺪ ﺗﻮﺯﻳﻊ‬

‫ﻣﻦ ‪1981‬‬ ‫‪ 1‬ﻭﻟﺪ ﰲ )‪ 20‬ﻳﻮﻧﻴﻮ ‪ (1925‬ﻛﺎﻥ ﺭﺋﻴﺲ ﻭﺯﺭﺍﺀ ﻣﺎﻟﻴﺰﻳﺎ ﰲ ﺍﻟﻔﺘﺮﺓ‬

‫ﺇﱃ ‪.2003‬‬

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‫ﺣﻘﻴﺒﺔ ﺍﳌﺘﺰﻭﺟﲔ ﺍﳉﺪﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﶈﺎﻛﻢ ﰲ ﺩﰊ ﻫﻲ ﺍﻟﱵ‬
‫ﺗﻮﻟﺖ ﻣﻬﻤﺔ ﺍﻹﺻﻼﺡ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪.‬‬
‫ﺃﻣﺎ ﺩﻭﻟﺔ ﻗﻄﺮ ﻓﻘﺪ ﺫﻫﺒﺖ ﺑﻌﻴﺪﺍ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺣﻴﺚ ﻭﺿﻌﺖ‬
‫ﻣﻨﻬﺠﺎ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻷﺳﺮﻳﺔ ﻛﻤﻨﻬﺎﺝ ﻳﺪﺭﺱ ﻟﻄﻠﺒﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ‪ ،‬ﻭﳛﺘﻮﻱ ﻋﻠﻰ‬
‫ﻣﺒﺎﺩﺉ ﻋﺎﻣﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺗﺸﺠﻴﻊ ﺍﻟﺪﻭﺭﺍﺕ‬
‫ﺍﻟﺘﺄﻫﻴﻠﻴﺔ‪ ،‬ﻭﻃﺒﻊ ﺍﻟﻜﺘﺐ ﻭﺍﻹﺻﺪﺍﺭﺍﺕ ﺍﻟﱵ ﺗﺴﺎﻫﻢ ﰲ ﺭﻓﻊ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺸﻤﻞ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺸﺮﻋﻴﺔ )ﺣﺪﻭﺩ ﺍﷲ ﰲ ﺍﻟﺰﻭﺍﺝ‬
‫ﻭﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ( ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﻓﻬﻢ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻟﻘﺎﻧﻮﻧﻴﺔ)ﻣﻌﺮﻓﺔ ﺍﳊﺪﻭﺩ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﰲ ﺍﻟﺰﻭﺍﺝ( ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺣﻴﺚ ﺃﻧﺸﺄﺕ ﻗﺴﻤﺎ ﺧﺎﺻﺎ ﻳﻬﺘﻢ ﻬﺑﺬﺍ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫‪ .4‬ﺃﻨﻭﺍﻉ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺴﺭﻴﺔ‪:‬‬
‫‪ :‬ﻭﻧﻘﺼﺪ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﳍﺎ ﻋﻼﻗﺔ‬ ‫א‬ ‫‪.‬א‬
‫ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻫﻮ ﻣﺎ ﻳﻌﺮﻑ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺑـ‪ :‬ﻓﻘﻪ ﺍﻷﺳﺮﺓ‪،‬‬
‫ﻃﺒﻌﺎ ﻟﻴﺲ ﰲ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺨﺼﺼﻲ ﺑﻞ ﻳﻜﺘﻔﻰ ﻓﻴﻬﺎ ﲟﻌﺮﻓﺔ ﳎﻤﻠﺔ‬
‫ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻗﻴﻤﺔ ﺍﻟﺰﻭﺍﺝ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺍﳊﻘﻮﻕ‬
‫ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ ﺣﺪﻭﺩ ﺍﳌﻌﺎﺷﺮﺓ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﻄﻼﻕ‬
‫ﻭﺷﺮﻭﻃﻪ‪ ،‬ﺍﻟﻌﺪﺓ‪ ،‬ﺍﻟﻈﻬﺎﺭ‪ ،‬ﺍﳋﻠﻊ ‪...‬‬

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‫ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺗﺒﲎ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﻣﺮﺿﺎﺓ ﺍﷲ ﻭ ﺩﺭﺍﻳﺔ‬
‫ﺑﺄﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺇﺫ ﺃﻭﻟﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻮﺿﻮﻉ ﺍﻷﺳﺮﺓ‬
‫ﺍﻫﺘﻤﺎﻣﺎ ﻛﺒﲑﺍ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪،‬‬
‫ﺗﺘﺤﺪﺙ ﻋﻦ ﺃﺩﻕ ﺍﻟﺘﻔﺎﺻﻴﻞ ﰲ ﺑﻨﺎﺀ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻭﺟﻬﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﻗﺪ ﻳﻮﻗﻊ ﺍﻟﺰﻭﺟﲔ ﰲ ﻣﺸﺎﻛﻞ‬
‫ﻳﺼﻌﺐ ﺣﻠﻬﺎ‪ ،‬ﺳﻴﻤﺎ ﺣﺎﻻﺕ ﺍﻟﻄﻼﻕ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺗﲔ‪ ،‬ﺍﻟﺬﻱ ﻳﺘﻌﺬﺭ‬
‫ﻣﻌﻪ ﺃﻱ ﻣﺮﺍﺟﻌﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‪ ،‬ﻭ ﻳﺮﺟﻊ ﺍﻟﺴﺒﺐ ﰲ ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﳊﺎﻻﺕ ﺇﱃ ﺟﻬﻞ ﺍﻟﺰﻭﺝ ﺑﻜﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺪ ﺣﺪﺩﺕ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ‬
‫ﳝﻜﻦ ﺃﻥ ﺗﺘﻢ ﺍﳌﺮﺍﺟﻌﺔ ﺑﻌﺪﻩ ﲟﺮﺗﲔ‪.‬‬
‫‪ :‬ﻻ ﻳﻘﺼﺪ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻷﻧﻪ‬ ‫א‬ ‫‪.‬א‬
‫ﲣﺼﺺ ﻟﻪ ﳎﺎﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﻧﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺰﻭﺟﲔ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ‬
‫ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻣﻌﺮﻓﺔ ﲨﻠﺔ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺃﺳﺲ‬
‫ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺿﺮﻭﺭﺓ ﺗﻔﻬﻤﻬﺎ‪ ،‬ﻛﻴﻔﻴﺔ ﺗﻌﺎﻣﻞ‬
‫ﺍﳌﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ ﻣﻊ ﺍﻟﺼﻌﻮﺑﺎﺕ‪ ،‬ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﺍﳌﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ‪ ،‬ﺍﻟﺼﻔﺎﺕ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﻤﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ ﰲ ﻣﺎ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﻟﺰﻭﺍﺝ‪ ،‬ﻟﻐﺔ ﺍﳊﻮﺍﺭ ﻋﻨﺪ‬
‫ﺍﳌﺮﺃﺓ ﻭﻋﻨﺪ ﺍﻟﺮﺟﻞ‪ ،‬ﻣﻬﺎﺭﺍﺕ ﺍﳊﻮﺍﺭ ﻭﺍﻻﺳﺘﻤﺎﻉ‪ ،‬ﺍﳊﺐ ﻋﻨﺪ ﺍﳌﺮﺃﺓ ﻭ‬
‫ﺍﳊﺐ ﻋﻨﺪ ﺍﻟﺮﺟﻞ‪ ،‬ﻛﻴﻒ ﻧﺘﺠﻨﺐ ﺍﳉﺪﺍﻝ‪ ،‬ﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ‬
‫ﺍﻟﱵ ﺗﻜﺴﺐ ﻛﻞ ﻃﺮﻑ ﻓﻜﺮﺓ ﻋﻦ ﻧﻔﺴﻴﺔ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪.‬‬

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‫ﻭﻗﺪ ﳌﺴﺖ ﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻲ‪ ،‬ﻭﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺒﻴﺔ ﺍﻟﱵ ﻗﻤﺖ‬
‫ﺑﺎﻹﺷﺮﺍﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﳘﻴﺔ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ ﰲ ﺇﺻﻼﺡ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﺍﳋﻼﻓﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭﺇﻟﻴﻚ ﻫﺬﻳﻦ ﺍﻟﻨﻤﻮﺫﺟﲔ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﻤﺮﺃﺓ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﺮﺟﻞ ﰲ ﻣﺎ ﻟﻪ‬
‫ﻋﻼﻗﺔ ﺑﺎﻟﺰﻭﺍﺝ‪.‬‬
‫"ﻓﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺃﺓ ﻫﻨﺎﻙ ﻣﻦ ﻳﺸﺒﻪ ﺑﻌﺾ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﻟﻠﻤﺮﺃﺓ ﺑﺄﻣﻮﺍﺝ ﺍﻟﺒﺤﺮ‪ ،‬ﺣﻴﺚ ﺗﺘﺮﺍﻭﺡ ﻋﻮﺍﻃﻔﻬﺎ ﻭﻣﺸﺎﻋﺮﻫﺎ‬
‫ﺑﺎﻻﺭﺗﻔﺎﻉ ﺍﻟﺸﺪﻳﺪ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﻣﺒﺘﻬﺠﺔ‪ ،‬ﻟﺘﻌﻮﺩ ﻣﺸﺎﻋﺮﻫﺎ‬
‫ﺑﺎﻻﳔﻔﺎﺽ ﻋﻨﺪﻣﺎ ﺗﱰﻋﺞ ﻭﺗﻀﻌﻒ ﺛﻘﺘﻬﺎ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻭﻣﺎ ﺗﻠﺒﺚ ﺃﻥ‬
‫ﺗﺮﺗﻔﻊ ﻣﺸﺎﻋﺮﻫﺎ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﻫﻜﺬﺍ ﺩﻭﺍﻟﻴﻚ ﻛﺄﻣﻮﺍﺝ ﺍﻟﺒﺤﺮ‪،‬‬
‫ﺗﺮﺗﻔﻊ ﺗﺎﺭﺓ ﻭﺗﻨﺨﻔﺾ ﺃﺧﺮﻯ‪ ،‬ﻭﻗﺪ ﺷﺒﻬﻮﺍ ﺍﳌﺮﺃﺓ ﺣﻴﻨﻤﺎ ﺗﻨﺨﻔﺾ‬
‫ﻣﺸﺎﻋﺮﻫﺎ‪ ،‬ﻛﺄﻬﻧﺎ ﺗﱰﻝ ﰲ ﺑﺌﺮ ﻋﻤﻴﻘﺔ ﻣﻈﻠﻤﺔ‪ ،‬ﺣﻴﺚ ﺗﺪﺧﻞ ﺍﳌﺮﺃﺓ‬
‫ﰲ ﺣﺎﻟﺔ ﺳﻮﺩﺍﻭﻳﺔ ﻣﻦ ﺍﻟﺘﺸﺎﺅﻡ ﻭ ﺿﻌﻒ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﺍﳌﺸﺎﻋﺮ‬
‫ﺍﻟﻐﺎﻣﻀﺔ ﺍﻟﱵ ﻻ ﺗﻌﺮﻑ ﳍﺎ ﺗﻔﺴﲑﺍ ﻭﻫﻲ ﻻ ﺗﻌﺮﻑ ﻛﻴﻒ ﺗﻔﻬﻢ ﻫﺬﻩ‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﺗﺄﰐ ﺑﺸﻜﻞ ﻣﻔﺎﺟﺊ‪ ،‬ﻟﻜﻦ ﺇﻥ ﺷﻌﺮﺕ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ‬
‫ﳛﺒﻬﺎ‪ ،‬ﻭﻳﻬﺘﻢ ﻬﺑﺎ ﻓﺈﻬﻧﺎ ﺳﺘﺒﺪﺃ ﻣﺮﺣﻠﺔ ﺍﻟﺼﻌﻮﺩ ﻣﻦ ﺍﻟﺒﺌﺮ ﺑﺸﻜﻞ‬
‫ﻓﺠﺎﺋﻲ‪ ،‬ﻓﺘﻜﻮﻥ ﻧﺒﻌﺎ ﻻ ﻳﻨﻀﺐ ﻣﻦ ﺍﳊﺐ ﻭﺍﻟﻌﻄﺎﺀ ﻟﻜﻞ ﻣﻦ ﺣﻮﳍﺎ‪.‬‬

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‫ﻛﻴﻒ ﻳﺘﻌﺎﻣﻞ ﺍﻟﺮﺟﻞ ﻣﻊ ﺍﳌﺮﺃﺓ ﻭﻫﻲ ﰲ ﺍﻟﺒﺌﺮ؟ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﱵ ﳝﻜﻦ‬
‫ﺃﻥ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺮﺟﻞ‪ ،‬ﻫﻮ ﺃﻥ ﳛﺎﻭﻝ ﻣﻨﻊ ﺯﻭﺟﺘﻪ ﻣﻦ ﺗﻘﻠﺒﺎﺕ ﺍﳌﺸﺎﻋﺮ‬
‫ﻭﺍﳌﺰﺍﺝ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺍﻧﺸﻐﻞ ﺑﺎﳍﺎ ﻭﺿﻌﻔﺖ ﺛﻘﺘﻬﺎ ﰲ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻄﻠﺐ ﻣﻨﻬﺎ‬
‫ﺃﻻ ﺗﻘﻠﻖ ﻭ ﻻ ﺗﱰﻋﺞ‪ ،‬ﻓﺎﻷﻣﺮ ﻻ ﻳﺴﺘﺤﻖ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﺫﻟﻚ ﻳﺰﻳﺪﻫﺎ ﻗﻠﻘﺎ‬
‫ﻷﻬﻧﺎ ﺗﺪﺭﻙ ﻋﻨﺪﻫﺎ ﺑﺄﻥ ﺯﻭﺟﻬﺎ ﻻ ﻳﻔﻬﻤﻬﺎ ﻭﻻ ﻳﻘﺪﺭ ﻣﺸﺎﻋﺮﻫﺎ‪ ،‬ﻓﻬﻲ ﲢﺘﺎﺝ‬
‫ﺇﱃ ﻣﻦ ﻳﺴﺘﻤﻊ ﺇﻟﻴﻬﺎ ﺑﺮﻋﺎﻳﺔ ﻭﻋﻄﻒ ﻭﺣﻨﺎﻥ ﺩﻭﻥ ﻟﻮﻡ‪.‬‬
‫ﻭﳜﻄﺊ ﺍﻟﺮﺟﻞ ﻛﺬﻟﻚ ﺣﻴﻨﻤﺎ ﲣﺮﺝ ﺯﻭﺟﺘﻪ ﻣﻦ ﺍﻟﺒﺌﺮ ﻭﺗﻌﻮﺩ ﺇﱃ‬
‫ﻃﺒﻴﻌﺘﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺘﻘﺪ ﺃﻥ ﻛﻞ ﺍﳌﺸﻜﻼﺕ ﻗﺪ ﺣﻠﺖ‪ ،‬ﻓﺈﺫﺍ ﺑﻪ ﻳﻔﺎﺟﺄ ﺑﻌﺪ ﺣﻮﺍﱄ‬
‫ﺷﻬﺮ ﺃﻥ ﺯﻭﺟﺘﻪ ﺗﻌﻮﺩ ﺇﱃ ﺍﻟﺒﺌﺮ ﻣﻦ ﺟﺪﻳﺪ ﻭﺇﺫﺍ ﻬﺑﺎ ﺗﺸﺘﻜﻲ ﻣﻦ ﺟﺪﻳﺪ ﻣﻦ‬
‫ﻧﻔﺲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻇﻦ ﻫﻮ ﺃﻬﻧﺎ ﺣُﻠﺖ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺭﺩﺓ ﻓﻌﻠﻪ ﺳﻠﺒﻴﺔ‪ ،‬ﻛﺄﻥ‬
‫ﻳﻘﻮﻝ ﳍﺎ‪ :‬ﻛﻢ ﻣﺮﺓ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻴﺪ ﻭﻧﻜﺮﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ؟ ﻭﻗﺪ ﻳﱰﻋﺞ ﺍﻟﺮﺟﻞ‬
‫ﺃﻧﻪ ﺑﻌﺪ ﺃﻥ ﻃﻤﺄﻥ ﺯﻭﺟﺘﻪ ﺇﱃ ﺃﻧﻪ ﳛﺒﻬﺎ ﻭﻳﻘﻒ ﻣﻌﻬﺎ ﻟﻴﺪﻋﻤﻬﺎ‪،‬ﻓﺈﺫﺍ ﻬﺑﺎ ﺑﻌﺪ‬
‫ﻓﺘﺮﺓ ﻭﻣﻦ ﺟﺪﻳﺪ ﺗﻌﻴﺪ ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﺛﻘﺘﻬﺎ ﺑﻪ‪ ،‬ﻓﻴﺸﻌﺮ ﺃﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻤﺌﻨﻬﺎ‬
‫ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭ ﳍﺬﺍ‪ ،‬ﻛﺜﲑﺍ ﻣﺎ ﻳﺪﺧﻞ ﺍﻷﺯﻭﺍﺝ ﰲ ﻣﻮﺍﻗﻒ ﻣﺘﻜﺮﺭﺓ ﻣﻦ‬
‫ﺍﳉﺪﺍﻝ‪ ،‬ﺑﺴﺒﺐ ﻋﺪﻡ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺪﻭﺭﻳﺔ ﻟﻠﻤﺮﺃﺓ‪.‬‬
‫ﻭﻣﻦ ﺃﻭﱃ ﻋﻼﻣﺎﺕ ﺩﺧﻮﻝ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺒﺌﺮ‪ ،‬ﺭﻏﺒﺘﻬﺎ ﺍﻟﺸﺪﻳﺪﺓ ﰲ ﲤﻠﻚ‬
‫ﺯﻭﺟﻬﺎ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺗﺴﺘﻌﻴﺪ ﻭﻫﻲ ﰲ ﺍﻟﺒﺌﺮ ﺑﻌﺾ ﺍﳌﺸﺎﻋﺮ‬

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‫ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﱵ ﻋﺎﺷﺘﻬﺎ ﰲ ﻃﻔﻮﻟﺘﻬﺎ‪ ،‬ﻷﻬﻧﺎ ﺗﺮﻛﺖ ﺑﺼﻤﺎﺕ ﻭﺍﺿﺤﺔ ﻋﻠﻰ‬
‫ﻣﺸﺎﻋﺮﻫﺎ‪ ،‬ﻭﺧﺎﺻﺔ ﰲ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻌﻼﻗﺘﻬﺎ ﺑﺄﺑﻮﻳﻬﺎ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺗﺸﻌﺮ ﺍﳌﺮﺃﺓ‬
‫ﺑﺪﻋﻢ ﻭﺗﺸﺠﻴﻊ ﺯﻭﺟﻬﺎ ﻭﻫﻲ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻓﺈﻬﻧﺎ ﺗﺒﺪﺃ ﺑﺎﻟﺜﻘﺔ ﻣﻦ ﺟﺪﻳﺪ‬
‫ﺑﻌﻼﻗﺘﻬﺎ ﺑﺰﻭﺟﻬﺎ‪ ،‬ﻓﺎﻟﺮﺟﻞ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﻳﺴﺎﻋﺪ ﺯﻭﺟﺘﻪ ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﰲ‬
‫ﺍﻟﺒﺌﺮ‪ ،‬ﺑﺄﻥ ﻻ ﻳﻠﻮﻣﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﱰﻭﻝ ﻭﺍﻟﺼﻌﻮﺩ‪ ،‬ﻷﻧﻪ ﺃﻣﺮ ﻓﻄﺮﻱ‪ ،‬ﰒ‬
‫ﻳﺘﻌﻠﻢ ﻛﻴﻒ ﺑﻘﺪﻡ ﳍﺎ ﺍﶈﺒﺔ ﻭ ﺍﻟﺮﻋﺎﻳﺔ ﺍﳌﻨﺎﺳﺒﺔ‪.‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺟﻞ‪ ،‬ﻓﺈﻥ ﻟﻪ ﺩﻭﺭﺓ ﰲ ﺍﻻﻗﺘﺮﺍﺏ ﻭﺩﻭﺭﺓ ﰲ‬
‫ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺯﻭﺟﺘﻪ ﰲ ﻋﻼﻗﺔ ﺍﳌﻮﺩﺓ ﻭﺍﻷﻟﻔﺔ‪ ،‬ﻓﻔﻲ ﻣﺮﺣﻠﺔ ﻳﻘﺘﺮﺏ‬
‫ﺟﺪﺍ ﻣﻦ ﺯﻭﺟﺘﻪ‪ ،‬ﺛﻦ ﺑﻌﺪ ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﺏ ﳛﺎﻭﻝ ﺍﻻﺑﺘﻌﺎﺩ ﻟﻴﻌﻮﺩ‬
‫ﻭﻳﻘﺘﺮﺏ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭ ﻗﺪ ﲣﻄﺊ ﺍﳌﺮﺃﺓ ﰲ ﺗﻔﺴﲑ ﺳﻠﻮﻙ ﺍﻟﺮﺟﻞ ﺃﻭ‬
‫ﺭﻏﺒﺘﻪ ﰲ ﺍﻻﺑﺘﻌﺎﺩ ﻗﻠﻴﻼ‪ ،‬ﻷﻥ ﺍﳌﺮﺃﺓ ﻻ ﺗﺒﺘﻌﺪ ﻋﺎﺩﺓ ﻋﻦ ﺯﻭﺟﻬﺎ‪ ،‬ﺇﻻ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺃﻣﺮ ﺳﻠﱯ ﺑﻴﻨﻬﻤﺎ )ﺃﻱ ﻣﺸﻜﻠﺔ( ﻭﻗﺪ ﻓﺴﺮﺕ ﺭﻏﺒﺔ‬
‫ﺍﻟﺮﺟﻞ ﰲ ﺍﻻﺑﺘﻌﺎﺩ ﻗﻠﻴﻼ‪،‬ﺃﻧﻪ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺣﻘﻖ ﺭﻏﺒﺘﻪ ﻭﻭﺍﺟﺒﻪ‬
‫ﰲ ﺍﳌﻮﺩﺓ ﻭﺍﻻﻗﺘﺮﺍﺏ‪ ،‬ﻓﺈﻧﻪ ﳛﺎﻭﻝ ‪ -‬ﺑﲔ ﺍﻟﻔﻴﻨﺔ ﻭﺍﻷﺧﺮﻯ ‪ -‬ﺗﺄﻳﻴﺪ‬
‫ﺍﺳﺘﻘﻼﻟﻴﺘﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻷﻥ ﺍﻟﺮﺟﻞ ﻳﻘﺪﺭ ﻛﺜﲑﺍ ﻣﻮﺿﻮﻉ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ‪،‬‬
‫ﻭﺇﺫﺍ ﻣﻨﻊ ﺍﻟﺰﻭﺝ ﻣﻦ ﺍﻻﺑﺘﻌﺎﺩ‪ ،‬ﺧﻮﻓﺎ ﻣﻦ ﻟﻮﻡ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﲡﻨﺒﺎ‬
‫ﻟﻠﻤﺸﺎﻛﻞ‪ ،‬ﻓﻘﺪ ﻻ ﻳﺸﻌﺮ ﺑﺎﻟﺮﻏﺒﺔ ﺍﻟﻘﻮﻳﺔ ﻟﻼﻗﺘﺮﺍﺏ‪ ،‬ﻭ ﺑﺎﻟﺘﺎﱄ‬

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‫ﻳﺼﺒﺢ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﺘﻘﻠﺐ ﺍﳌﺰﺍﺝ‪ ،‬ﳝﻴﻞ ﺇﱃ ﺍﻟﺴﻠﺒﻴﺔ ﰲ ﺣﻮﺍﺭﻩ ﻣﻊ‬
‫ﺯﻭﺟﺘﻪ ﻭﻣﻦ ﻫﻨﺎ ﻳﺄﰐ ﺍﻟﺮﻭﺗﲔ ﻭﺍﳌﻠﻞ ﺍﻟﺰﻭﺟﻲ‪ ،‬ﻓﻌﻠﻰ ﺍﳌﺮﺃﺓ ﺃﻻ‬
‫ﺗﻌﺎﻗﺐ ﺍﻟﺮﺟﻞ ﻋﻦ ﺍﺑﺘﻌﺎﺩﻩ‪ ،‬ﻭ ﺳﻮﻑ ﺗﺮﻯ ﺃﻧﻪ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﻌﻮﺩ‬
‫ﺇﻟﻴﻬﺎ ﺑﻘﻮﺓ"‪.1‬‬
‫‪ :‬ﻭﺫﻟﻚ ﺑﺎﻻﻫﺘﻤﺎﻡ ﺑﺎﻷﺳﺮﺓ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻣﻦ‬ ‫א‬ ‫‪.‬א‬
‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺼﺤﻴﺔ‪ ،‬ﻓﺎﻟﻮﻗﺎﻳﺔ ﺧﲑ ﻣﻦ ﺍﻟﻌﻼﺝ ﻫﻲ ﺩﻟﻴﻠﻨﺎ ﰲ ﻫﺬﺍ‬
‫ﺍﺠﻤﻟﺎﻝ‪ ،‬ﻓﺎﻟﺘﺄﺳﻴﺲ ﻟﺜﻘﺎﻓﺔ ﺻﺤﻴﺔ ﻳﻘﻠﻞ ﻣﻦ ﺣﺪﻭﺙ ﺍﻷﻣﺮﺍﺽ ﻭ‬
‫ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﻟﻜﺸﻒ ﺍﻟﻄﱯ ﻋﻠﻰ ﺍﳌﺨﻄﻮﺑﲔ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻮﺭﺍﺛﻴﺔ‬
‫ﻭﺍﻷﻣﺮﺍﺽ ﺍﻷﺧﺮﻯ ‪...‬‬
‫ﺗﻌﻠﻴﻢ ﺍﻟﺰﻭﺟﲔ ﺃﺳﺲ ﺍﻟﺘﻐﺬﻳﺔ ﺍﻟﺴﻠﻴﻤﺔ‪.‬‬
‫ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳊﻤﻞ‪.‬‬
‫ﺗﻌﻠﻴﻢ ﺍﻟﺮﺟﻞ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺮﺃﺓ ﺍﳊﺎﻣﻞ‪.‬‬
‫ﺗﻌﻠﻤﻬﻤﺎ ﺍﳌﺨﺎﻃﺮ ﺍﻟﺼﺤﻴﺔ ﺍﻟﱵ ﳚﺐ ﲡﻨﺒﻬﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ‪.‬‬

‫‪ .1‬ﻣﺄﻣﻮﻥ ﺍﳌﺒﻴﺾ‪ ،‬ﺍﻟﺘﻔﺎﻫﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪،1‬‬

‫‪2000‬ﻡ ﺑﺘﺼﺮﻑ‬

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‫‪ :‬ﻭﻧﻌﲏ ﻬﺑﺎ ﺗﻌﻠﻴﻢ ﺍﻟﺰﻭﺟﲔ ﻛﻴﻔﻴﺔ ﺍﻛﺘﺸﺎﻑ‬ ‫א‬ ‫‪.‬א‬
‫ﻋﺎﱂ ﺍﻟﻄﻔﻞ‪ ،‬ﺣﱴ ﻳﻨﺠﺤﺎ ﰲ ﺇﺧﺮﺍﺝ ﺟﻴﻞ ﻣﺘﻤﻴﺰ ﻭﻣﺘﻮﺍﺯﻥ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺻﺒﺤﺖ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﺍﻟﻴﻮﻡ ﲢﺘﺎﺝ ﺇﱃ ﻋﻠﻢ ﻭﻣﻬﺎﺭﺍﺕ ﻳﺘﻠﻘﺎﻫﺎ‬
‫ﺍﻟﻮﺍﻟﺪﺍﻥ‪ ،‬ﻗﺒﻞ ﺍﻹﳒﺎﺏ‪ ،‬ﻭﺗﺴﺘﻤﺮ ﺧﻼﻝ ﻛﻞ ﺍﳌﺮﺍﺣﻞ ﺍﻟﻌﻤﺮﻳﺔ‬
‫ﻟﻸﻃﻔﺎﻝ‪ ،‬ﺳﻴﻤﺎ ﺍﳌﺮﺍﺣﻞ ﺍﳊﺮﺟﺔ ﻛﺎﳌﺮﺍﻫﻘﺔ‪ ،‬ﺣﱴ ﻳﻮﻓﻘﺎ ﰲ ﻣﺸﻮﺍﺭﳘﺎ‬
‫ﺍﻟﺘﺮﺑﻮﻱ‪ ،‬ﻭﺃﻫﻢ ﻣﺎ ﺗﺘﻨﺎﻭﻟﻪ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻣﻌﺮﻓﺔ ﺧﺼﺎﺋﺺ ﺍﻟﻄﻔﻞ‪،‬‬
‫ﻭﺣﺎﺟﺎﺗﻪ ﺍﳌﺨﺘﻠﻔﺔ )ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﳉﺴﺪﻳﺔ‪ (...‬ﻭﻛﻴﻔﻴﺔ‬
‫ﺇﺷﺒﺎﻋﻬﺎ ﻭ ﻛﺬﺍ ﻛﻴﻔﻴﺔ ﻏﺮﺱ ﺍﻟﻘﻴﻢ ﺍﻟﺴﺎﻣﻴﺔ ﰲ ﺍﻷﺑﻨﺎﺀ‪،‬‬
‫‪ :‬ﻣﻦ ﺧﻼﻝ ﺇﻃﻼﻉ ﺍﳌﺮﺃﺓ ﻭ ﺍﻟﺮﺟﻞ ﻋﻠﻰ‬ ‫א‬ ‫‪.‬א‬
‫ﺣﺪ ﺳﻮﺍﺀ‪ ،‬ﻋﻠﻰ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﱵ ﺗﻀﺒﻂ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ‪،‬‬
‫ﻭ ﺍﻷﺳﺮﻳﺔ ﻣﻦ ﺣﻘﻮﻕ ﻭﻭﺍﺟﺒﺎﺕ‪ ،‬ﻭﺗﺒﻌﺎﺕ ﺇﻧﺸﺎﺀ ﻫﺬﻩ ﺍﻷﺳﺮﺓ‪،‬‬
‫ﻭﻛﻴﻔﻴﺔ ﺍﻟﻔﺼﻞ ﰲ ﺍﻟﱰﺍﻋﺎﺕ ﺍﻟﱵ ﻗﺪ ﲢﺪﺙ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻛﻴﻔﻴﺔ‬
‫ﺍﻻﻧﻔﺼﺎﻝ ﺇﻥ ﺍﺳﺘﻮﺟﺐ ﺍﻷﻣﺮ ﺫﻟﻚ ﺑﺸﻜﻞ ﺳﻠﻴﻢ ﻻ ﺗﻨﺠﺮ ﻋﻨﻪ‬
‫ﺗﺒﻌﺎﺕ ﺳﻠﺒﻴﺔ ﻟﻠﻄﺮﻓﲔ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﻭﺴﺎﺌل ﻭﻤﺅﺴﺴﺎﺕ ﺍﻹﺭﺸﺎﺩ ﺍﻷﺴﺭﻱ‪:‬‬
‫ﺑﻌﺪ ﻣﻌﺮﻓﺔ ﺃﳘﻴﺔ ﻭﺿﺮﻭﺭﺓ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪ ،‬ﻳﺒﻘﻰ ﺍﳍﺪﻑ ﻫﻮ‬
‫ﺇﳚﺎﺩ ﺍﻵﻟﻴﺎﺕ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺎﻟﻘﻴﺎﻡ ﲟﻬﻤﺘﻪ ﻧﺸﺮ ﻭﺭﻓﻊ ﺍﻟﻮﻋﻲ‬

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‫ﺑﺎﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺇﳚﺎﺩ ﻣﺮﺷﺪﻳﻦ ﻣﺪﺭﺑﲔ ﻋﻠﻰ ﻋﻤﻠﻴﺔ‬
‫ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪ ،‬ﺳﻮﺍﺀ ﻣﻦ ﺧﻼﻝ ﺗﻘﺪﱘ ﺍﶈﺎﺿﺮﺍﺕ ﺃﻭ ﺇﺻﻼﺡ‬
‫ﺫﺍﺕ ﺍﻟﺒﲔ ﻭﺗﻘﺪﱘ ﺍﻻﺳﺘﺸﺎﺭﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﺳﻴﻤﺎ ﺃﻥ‬
‫ﺍﳌﻼﺣﻆ ﻳﺪﺭﻙ ﺃﻥ ﺍﻟﺴﺎﺣﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﲣﻠﻮ ﻣﻦ ﺍﳍﻴﺌﺎﺕ ﺍﻟﱵ ﻬﺗﺘﻢ‬
‫ﺑﻌﻤﻠﻴﺔ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪ ،‬ﻋﺪﺍ ﺑﻌﺾ ﺍﳌﺮﺍﻛﺰ ﺍﶈﺪﻭﺩﺓ ﺍﻟﺘﺄﺛﲑ‪.‬‬
‫ﻭﻗﺒﻞ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻘﺘﺮﺣﺔ‪ ،‬ﺃﻭﺩ ﺃﻥ ﺃﻗﺮ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﺒﺤﺚ ﻏﲑ ﻛﺎﻑ ﺃﺑﺪﺍ ﻟﻮﺿﻊ ﺧﻄﺔ ﻭﺳﻴﺎﺳﺔ ﻟﻺﺻﻼﺡ ﺍﻷﺳﺮﻱ‬
‫ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﻫﻮ ﺧﻄﻮﺓ ﳓﻮ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺃﻭ ﻫﻮ ﺗﻮﺿﻴﺢ‬
‫ﺭﺅﻳﺔ ﺍﺳﺘﺨﻠﺼﺘﻬﺎ ﺑﻌﺪ ‪ 10‬ﺳﻨﻮﺍﺕ ﻣﻦ ﺍﻟﻌﻤﻞ ﰲ ﳎﺎﻝ ﺍﻹﺭﺷﺎﺩ‬
‫ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﺠﻤﻟﺘﻤﻊ ﺧﺎﺻﺔ ﺍﻟﻨﺴﺎﺀ ﻣﻨﻬﻢ ﻭﻣﻦ ﺧﻼﻝ ﻣﺎ ﺃﻗﺪﻣﻪ ﰲ‬
‫ﺣﺼﺔ ‪-‬ﺃﺴﺭﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺯﻭﺠﻴﺔ‪ - 1‬ﻭﺑﻌﺾ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺑﻌﺾ‬
‫ﺍﳊﺼﺺ ﺍﻹﺫﺍﻋﻴﺔ ﺍﻟﱵ ﺗﻌﺘﲏ ﺑﺎﻷﺳﺮﺓ ﻭﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻣﻦ ﺧﻼﻝ‬
‫ﻤﺤﻁﺔ ﺘﺒﺴﺔ ﺍﻹﺫﺍﻋﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺩﻭﺭﺍﺕ‬
‫ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﺍﻟﱵ ﻗﻤﻨﺎ ﻬﺑﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻣﺪﻳﺮﻳﺔ ﺍﻟﺸﺆﻭﻥ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ ﺑﻮﻻﻳﺔ ﺗﺒﺴﺔ‪ ،‬ﻭﻗﺪ ﳌﺴﺖ ﺗﻌﻄﺶ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﳌﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ‪ ،‬ﻓﺒﻌﺪ ﻛﻞ ﺩﻭﺭﺓ ﺃﻭ ﳏﺎﺿﺮﺓ ﺗﺘﺼﻞ ﺑﻨﺎ‬

‫ﺣﺼﺔ ﺇﺫﺍﻋﻴﺔ ﺃﺳﺒﻮﻋﻴﺔ ﻣﺒﺎﺷﺮﺓ ﺗﻘﺪﻣﻬﺎ ﻣﺆﻟﻔﺔ ﺍﻟﻜﺘﺎﺏ ﻋﲑ ﻣﻮﺟﺎﺕ ﺇﺫﺍﻋﺔ ﺗﺒﺴﺔ‪.‬‬ ‫‪1‬‬

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‫ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻳﻄﻠﱭ ﺍﳌﺰﻳﺪ ﻣﻨﻬﺎ‪ ،‬ﻭﻳﺸﻜﺮﻧﻨﺎ ﻋﻠﻰ ﺃﻧﻨﺎ‬
‫ﺳﺎﻋﺪﻧﺎ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻦ ﻋﻠﻰ ﺇﳚﺎﺩ ﺍﳊﻠﻮﻝ ﳌﺸﺎﻛﻠﻬﻢ‪ ،‬ﻭﻋﻠﻰ ﺣﺪ‬
‫ﺗﻌﺒﲑ ﺇﺣﺪﺍﻫﻦ "ﺇﻧﻨﺎ ﺃﻧﺮﻧﺎ ﳍﻦ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ‪ ،‬ﺣﻴﺚ ﻛﻦ ﻳﻌﺸﻦ ﰲ‬
‫ﻇﻼﻡ‪ ،‬ﻭﺍﻵﻥ ﺃﺻﺒﺢ ﺍﻟﻄﺮﻳﻖ ﺃﻛﺜﺮ ﻭﺿﻮﺣﺎ"‪ ،‬ﻭﻗﺪ ﻧﺎﺷﺪﻧﻨﺎ ﺭﻓﻊ‬
‫ﺃﺻﻮﺍﻬﺗﻦ ﻟﻠﻤﺴﺆﻭﻟﲔ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺇﻧﺸﺎﺀ ﻣﺆﺳﺴﺎﺕ ﺗﻘﻮﻡ ﺑﺪﻭﺭ‬
‫ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪.‬‬
‫ﻭﺃﺫﻛﺮ ﺃﻧﻪ ﰲ ﺁﺧﺮ ﳏﺎﺿﺮﺓ ﻗﺪﻣﺘﻬﺎ ﻗﺒﻞ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻋﻦ ﺣﺎﺟﻴﺎﺕ ﺍﻟﻄﻔﻞ ﺍﻟﻨﻔﺴﻴﺔ ﲟﺪﻳﻨﺔ ﺒﺌﺭ ﺍﻟﻌﺎﺘﺭ‪ 1‬ﻳﻮﻡ ‪ 30‬ﻣﺎﻳﻮ‬
‫‪ 2007‬ﲟﻨﺎﺳﺒﺔ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻄﻔﻮﻟﺔ‪ ،‬ﲢﺪﺛﺖ ﻋﻦ ﺣﺎﺟﺔ ﺍﻟﻄﻔﻞ‬
‫ﻟﻠﻤﺤﺒﺔ ﻭﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ﺑﺎﻟﻘﺒﻠﺔ ﻭﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻀﻤﺔ‪ ،‬ﻗﺎﻟﺖ ﱄ ﺇﺣﺪﻯ‬
‫ﺍﳊﺎﺿﺮﺍﺕ‪" :‬ﻭﺍﷲ ﻋﻨﺪﻱ ﺳﺒﻌﺔ ﺃﺑﻨﺎﺀ ﻻ ﺃﹲﻗﺒﻞ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ﺇﻻ‬
‫ﺍﻟﺼﻐﲑ ﻓﻘﻂ‪ ،‬ﻭﺃﻥ ﺃﺣﺪ ﺃﺑﻨﺎﺋﻲ ﰲ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮ ﻣﻦ ﺍﻟﻌﻤﺮ‪ ،‬ﳛﺎﻭﻝ‬
‫ﺩﺍﺋﻤﺎ ﺗﻘﺒﻴﻠﻲ ﻓﺄﺭﻓﺾ ﺑﺸﺪﺓ‪ ،‬ﻭﺃﻥ ﺍﺑﻨﱵ ﺍﻟﺒﺎﻟﻐﺔ ﲦﺎﱐ ﺳﻨﻮﺍﺕ‪ ،‬ﺃﻗﻮﻝ‬
‫ﳍﺎ ﺩﺍﺋﻤﺎ ﳑﺎﺯﺣﺔ‪) :‬ﺃﻧﺖ ﻟﺴﺖ ﺍﺑﻨﱵ ﻟﻘﺪ ﻭﺟﺪﺗﻚ "ﰲ ﺍﻟﻘﻤﺎﻣﺔ"‬
‫ﻭﻗﻤﺖ ﺑﺘﺮﺑﻴﺘﻚ( ﻭﻣﺎ ﻛﻨﺖ ﺃﻋﺮﻑ ﺧﻄﻮﺭﺓ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺇﻻ‬
‫ﺑﻌﺪ ﲰﺎﻋﻲ ﶈﺎﺿﺮﺗﻚ"‪.‬‬

‫ﺇﺣﺪﻯ ﺑﻠﺪﻳﺎﺕ ﻭﻻﻳﺔ ﺗﺒﺴﺔ ﺗﻘﻊ ‪ 100‬ﻛﻴﻠﻮﻣﺘﺮ ﺟﻨﻮﺏ ﻋﺎﺻﻤﺔ ﺍﻟﻮﻻﻳﺔ‪.‬‬ ‫‪1‬‬

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‫ﻭﻗﺪ ﺫﻫﺒﺖ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺇﱃ ﺑﻴﺘﻬﺎ ﻭﺭﺟﻌﺖ ﺑﻌﺪ ﺳﺎﻋﺘﲔ ﻟﺘﻘﻮﻝ‬
‫ﱄ‪" :‬ﻟﻘﺪ ﺫﻫﺒﺖ ﻭﻗﺒﻠﺖ ﻛﻞ ﺃﺑﻨﺎﺋﻲ ﻭﺍﺣﺘﻀﻨﺘﻬﻢ ﻷﻭﻝ ﻣﺮﺓ ﻭﻗﺪ‬
‫ﻓﺮﺣﻮﺍ ﻓﺮﺣﺎ ﺷﺪﻳﺪﺍ ﺑﺬﻟﻚ"‪.‬‬
‫‪ .1‬ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﺴﻤﻴﺔ‪:‬‬
‫‪:‬‬ ‫א‬ ‫א‬ ‫א‬ ‫‪.‬‬
‫ﺇﻥ ﺍﳍﺪﻑ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻭﺟﻮﺩ ﻣﻨﻈﻮﻣﺔ ﺗﺮﺑﻮﻳﺔ ﺗﻌﻠﻴﻤﻴﺔ ﻫﻮ ﺍﳌﺴﺎﻫﻢ ﰲ‬
‫ﺇﺧﺮﺍﺝ ﻗﺪﺭﺍﺕ ﺍﻟﻔﺮﺩ ﻭﻣﻮﺍﻫﺒﻪ ﻭﺩﻓﻌﻪ ﻟﻠﺘﻌﺎﻣﻞ ﺍﻻﳚﺎﰊ ﻣﻊ ﺍﻟﻜﻮﻥ ﻭﻣﻊ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﺇﻃﺎﺭ ﺗﻌﺰﻳﺰ ﺇﻧﺴﺎﻧﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻭﲰﻮ ﺭﺳﺎﻟﺘﻪ ﺍﻟﱵ ﻛﻠﻒ ﻬﺑﺎ ﻣﻦ ﻗﺒﻞ‬
‫ﺧﺎﻟﻘﻪ‪ ،‬ﻭﺍﳌﺘﻮﻗﻊ ﺃﻥ ﺍﻟﺬﻱ ﻳﻘﻀﻲ ﺳﻨﻮﺍﺕ ﻛﺜﲑﺓ ﰲ ﻛﺮﺍﺳﻲ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻗﺪﺭﺓ ﻋﻠﻰ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ‪ ،‬ﻭﻳﻜﻮﻥ ﺃﻛﺜﺮ ﳒﺎﺣﺎ ﻣﻦ‬
‫ﻏﲑﻩ ﰲ ﺗﻜﻮﻳﻦ ﺃﺳﺮﺓ ﻣﺴﺘﻘﺮﺓ ﳝﺪﻫﺎ ﺑﺎﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻟﻜﻦ‬
‫ﺍﻟﻮﺍﻗﻊ )ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﻟﺪﺭﺍﺳﺔ(‪ ،‬ﻳﺒﲔ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻟﻚ ﻓﺎﺭﻕ ﻛﺒﲑ ﰲ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺘﺮﺑﻴﺔ ﺑﲔ ﺍﻷﺳﺮﺓ ﺍﳌﺘﻌﻠﻤﺔ ﻭﺍﻷﺳﺮﺓ ﻏﲑ ﺍﳌﺘﻌﻠﻤﺔ ﻟﻌﻞ ﺍﻟﺴﺒﺐ‬
‫ﺍﳉﻮﻫﺮﻱ ﰲ ﺍﳌﺴﺄﻟﺔ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﱵ ﺗﺮﻛﺰ ﻋﻠﻰ ﺇﺧﺮﺍﺝ‬
‫ﺃﻓﺮﺍﺩ ﻳﺘﻘﻨﻮﻥ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻮﻇﻴﻔﺔ‪ ،‬ﻭﻻ ﻳﺘﻘﻨﻮﻥ ﻗﻴﺎﺩﺓ ﺳﻔﻴﻨﺔ ﺍﻷﺳﺮﺓ‪،‬‬
‫ﻭﻳﻨﺠﺤﻮﻥ ﰲ ﺣﻴﺎﻬﺗﻢ ﺍﳌﻬﻨﻴﺔ ﻭﻳﻔﺸﻠﻮﻥ ﰲ ﺣﻴﺎﻬﺗﻢ ﺍﻷﺳﺮﻳﺔ‪.‬‬

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‫ﺗﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺣﻔﺼﺔ ﺃﲪﺪ ـ ﻭﻫﻲ ﺑﺎﺣﺜﺔ ﰲ ﺷﺆﻭﻥ ﺍﳌﺮﺃﺓ‬
‫ﻭﺍﺠﻤﻟﺘﻤﻊ ـ "ﻟﻜﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳊﺪﻳﺚ ﻟﻠﻤﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺍﳌﻌﺎﺻﺮﺓ‬
‫ﺃﻧﻪ ﳚﻌﻞ ﺍﳍﺪﻑ ﺍﻷﻭﻝ ﻣﻦ ﺗﻌﻠﻴﻤﻬﺎ ﺇﻋﺪﺍﺩﻫﺎ ﻟﺴﻮﻕ ﺍﻟﻌﻤﻞ‪ ،‬ﻣﺘﻮﺟﻬﺎ ﰲ‬
‫ﺫﻟﻚ ﺑﺎﻟﻨﻈﺮﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﻮﺟﻬﺔ ﻟﻨﻈﻢ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ"‪.1‬‬
‫ﻓﻼ ﻧﻜﺎﺩ ﳒﺪ ﰲ ﺍﳌﻮﺍﺩ ﺍﳌﻘﺮﺭﺓ ﰲ ﻛﻞ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺇﻻ‬
‫ﺍﻟﻨﺎﺩﺭ ﻣﻦ ﺍﳌﻮﺍﺩ ﰲ ﺑﻌﺾ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﱵ ﺗﻜﻮﻥ ﺍﻟﻄﺎﻟﺐ ﻋﻠﻰ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺯﻭﺟﺎ ﺻﺎﳊﺎ ﻭﺃﺑﺎ ﻧﺎﺟﺤﺎ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﻃﺮﻕ‬
‫ﻭﺃﺳﺎﻟﻴﺐ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻭﺣﺎﺟﻴﺎﺕ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﻣﺮﺍﺣﻞ ﳕﻮﻩ‪،‬‬
‫ﻭﺧﺼﺎﺋﺺ ﻛﻞ ﻣﺮﺣﻠﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ ﻣﺎ‬
‫ﻫﻲ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‪ ،‬ﻣﺎ ﻫﻲ ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﺍﻟﺮﺟﻞ‬
‫ﻭﻣﺎ ﻫﻲ ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﺍﳌﺮﺃﺓ‪ ،‬ﻣﺎ ﻫﻲ ﻓﻨﻮﻥ ﺍﳊﻮﺍﺭ ﺍﻟﺰﻭﺟﻲ‪ ،‬ﻣﺎ ﻫﻲ‬
‫ﻃﺮﻕ ﺣﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻛﻴﻒ ﺗﻜﻮﻥ ﺍﳋﻄﺒﺔ ﻧﺎﺟﺤﺔ ﻭﻏﲑﻫﺎ‬
‫ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﺗﻜﻔﻞ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﻮﺍﺩ ﻻ ﲢﺘﺎﺝ ﻣﻨﺎ ﻭﻗﺘﺎ ﻛﺒﲑﺍ‪ ،‬ﻓﻠﻮ ﺃﻋﻄﻴﻨﺎ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﰲ‬
‫ﺍﻷﺳﺒﻮﻉ ﳍﺬﻩ ﺍﳌﺎﺩﺓ ﻋﻠﻰ ﻣﺪﺍﺭ ﺛﻼﺛﺔ ﺳﻨﻮﺍﺕ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺪﺭﺍﺳﻴﺔ ﺍﳌﺘﺄﺧﺮﺓ‪،‬‬

‫‪ 1‬ﺣﻔﺼﺔ ﺃﲪﺪ ﺣﺴﻦ‪ ،‬ﺃﺻﻮﻝ ﺗﺮﺑﻴﺔ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻣﺆﺳﺴﺔ‬

‫ﺍﻟﺮﺳﺎﻟﺔ‪،‬ﻁ‪ 2001 1‬ﻡ‪ ،‬ﺹ ‪.300‬‬

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‫ﻟﻜﺎﻧﺖ ﻛﺎﻓﻴﺔ ﻟﺘﺰﻭﻳﺪﻫﻢ ﺑﻜﻢ ﻣﻌﺘﱪ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﻭﺳﻨﺤﺼﻞ ﻋﻠﻰ‬
‫ﻧﺘﺎﺋﺞ ﺑﺎﻫﺮﺓ ﰲ ﺗﻘﻠﻴﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻷﺳﺮﻳﺔ ﻭﺍﳊﺪ ﻣﻦ ﺍﻟﻔﻮﺿﻰ ﺍﻟﱵ ﲡﺘﺎﺡ‬
‫ﺑﻴﻮﺗﻨﺎ‪ ،‬ﻭﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺳﻮﺀ ﺍﻟﻔﻬﻢ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻭﻗﻠﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺳﺮﻳﺔ‪.‬‬
‫ﺗﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺣﻔﺼﺔ ﺃﲪﺪ‪" :‬ﺇﻥ ﺍﻧﻌﺪﺍﻡ ﺍﻷﺻﺎﻟﺔ ﰲ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ‬
‫ﺍﳌﺴﻠﻤﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻗﺪ ﺃﻓﻘﺪ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﺧﺮﺍﺝ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺍﻟﱵ ﺗﺘﺮﺟﻢ ﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﺗﺆﻣﻦ ﻬﺑﺎ‬
‫ﺇﱃ ﺳﻠﻮﻙ ﺗﻄﺒﻴﻘﻲ ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ‪ -‬ﻭﻫﺬﻩ ﺍﳌﺆﺳﺴﺎﺕ ‪ -‬ﲟﺎ ﺗﻘﺪﻣﻪ‬
‫ﻣﻦ ﺗﻌﻠﻴﻢ ﻣﻮﺣﺪ ﻟﻠﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﳑﺎ ﻻ ﻳﺘﻼﺀﻡ ﻣﻊ ﻣﺴﺆﻭﻟﻴﺔ ﺍﳌﺮﺃﺓ‬
‫ﻭﺭﺳﺎﻟﺘﻬﺎ ﻭﻻ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺗﻜﻮﻳﻨﻬﺎ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﳊﻴﻮﻱ‪،‬‬
‫ﻗﺪ ﺃﺑﻌﺪﻬﺗﺎ ﻋﻦ ﺇﺩﺭﺍﻙ ﺍﳍﺪﻑ ﺍﳊﻘﻴﻘﻲ ﻟﻮﺟﻮﺩﻫﺎ‪ ،‬ﻓﻠﻢ ﻳﻌﺪ ﺃﻣﺎﻣﻬﺎ‬
‫ﻫﺪﻑ ﳏﺪﺩ ﺗﺴﻌﻰ ﺇﻟﻴﻪ‪ ،‬ﳑﺎ ﺃﺳﻬﻢ ﻛﺜﲑﺍ ﰲ ﲣﻠﻔﻬﺎ‪ ،‬ﻭﻣﻦ ﰒ ﲣﻠﻒ‬
‫ﺑﺎﻗﻲ ﺃﻓﺮﺍﺩ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﳌﺮﺑﻴﺔ ﺍﻷﻭﱃ‪.1‬‬
‫‪:‬‬ ‫א‬ ‫א‬ ‫א‬ ‫‪ .‬א‬
‫ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺘﺠﺎﻫﻞ ﺩﻭﺭ‬
‫ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻘﻀﺎﺋﻴﺔ ﻭﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺇﺭﺳﺎﺀ ﺛﻘﺎﻓﺔ ﺃﺳﺮﻳﺔ‪ ،‬ﻭﺇﳚﺎﺩ ﺟﻮ ﻣﻦ‬
‫ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻷﺳﺮﻱ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﺃﺭﻯ ﺃﻥ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻘﻀﺎﺋﻴﺔ‬

‫‪ 1‬ﺣﻔﺼﺔ ﺃﲪﺪ ﺣﺴﻦ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺹ ‪.298‬‬

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‫ﳝﻜﻦ ﺃﻥ ﺗﺴﺎﻫﻢ ﻭﺑﺸﻜﻞ ﻛﺒﲑ ﰲ ﻋﻤﻠﻴﺔ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﺧﺎﺻﺔ ﰲ‬
‫ﻧﺎﺣﻴﺔ ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ‪ ،‬ﻭﺑﺎﻟﺮﺟﻮﻉ ﻟﻠﻘﺎﻧﻮﻥ ﺍﳉﺰﺍﺋﺮﻱ ﳒﺪ ﺃﻥ ﺍﳌﺸﺮﻉ‬
‫ﺍﳉﺰﺍﺋﺮﻱ ﺃﻭﺟﺐ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻠﺠﻮﺀ ﻟﻠﺼﻠﺢ ﻗﺒﻞ‬
‫ﺇﺻﺪﺍﺭ ﺣﻜﻢ ﺍﻟﻄﻼﻕ‪ ،‬ﺇﺫ ﻧﺺ ﻗﺎﻧﻮﻥ ﺍﳉﺰﺍﺋﺮﻱ ﺃﻧﻪ )ﻻ ﻳﺜﺒﺖ ﺍﻟﻄﻼﻕ‬
‫ﺇﻻ ﲝﻜﻢ‪ ،‬ﺑﻌﺪ ﻋﺪﺓ ﳏﺎﻭﻻﺕ ﺻﻠﺢ ﳚﺮﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ(‪" .1‬ﻭﻳﻘﺼﺪ‬
‫ﲟﺤﺎﻭﻟﺔ ﺍﻟﺼﻠﺢ‪ ،‬ﺃﻥ ﻳﻘﻮﻡ ﺍﻟﻘﺎﺿﻲ ﲜﻤﻊ ﺍﻟﺰﻭﺟﲔ ﺃﻣﺎﻣﻪ‪ ،‬ﶈﺎﻭﻟﺔ ﺇﻗﻨﺎﻉ‬
‫ﺍﻟﺰﻭﺝ ﻋﻦ ﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ ﻃﻠﺒﻪ ﺍﻟﻄﻼﻕ ﻭﺗﻌﺪ ﳏﺎﻭﻟﺔ ﺍﻟﺼﻠﺢ ﻋﻨﺼﺮﺍ ﻣﻦ‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺸﻜﻠﻴﺔ ﳌﻤﺎﺭﺳﺔ ﺍﳊﻖ ﺍﻹﺩﺍﺭﻱ‪ ،‬ﻭﺇﺫﺍ ﱂ ﳛﻀﺮ ﻃﺎﻟﺐ ﺍﻟﻄﻼﻕ‬
‫ﳉﻠﺴﺔ ﺍﻟﺼﻠﺢ‪ ،‬ﺣﻜﻢ ﺑﺈﺑﻄﺎﻝ ﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﻄﻼﻕ"‪.2‬‬
‫ﻏﲑ ﺃﻧﲏ ﺃﻻﺣﻆ‪ ،‬ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺼﻠﺢ ﺍﻟﱵ ﻳﻘﻮﻡ ﻬﺑﺎ ﻗﺎﺿﻲ ﺍﻷﺣﻮﺍﻝ‬
‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻻ ﺗﻌﺪﻭ ﺃﻥ ﺗﻜﻮﻥ ﺇﺟﺮﺍﺀﺍ ﺷﻜﻠﻴﺎ ﻻ ﺭﻭﺡ ﻓﻴﻪ‪ ،‬ﺇﺫ ﻳﻘﻴﺪ‬
‫ﺑﺰﻣﻦ ﳏﺪﺩ ﻻ ﳝﻜﻦ ﲡﺎﻭﺯﻩ‪ ،‬ﺭﻏﻢ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‬

‫ﺍﳌﺘﻌﻠﻖ‬ ‫‪2005‬‬ ‫ﻣﺎﻳﻮ‬ ‫‪04‬‬ ‫ﺍﳌﺆﺭﺥ ﰲ‬ ‫‪09/05‬‬‫‪ 1‬ﺍﳌﺎﺩﺓ ‪ 49‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺭﻗﻢ‪:‬‬
‫ﺑﻘﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‪.‬‬
‫‪ 2‬ﻋﻤﺮ ﺯﻭﺩﺓ‪ ،‬ﻃﺒﻴﻌﺔ ﺍﻷﺣﻜﺎﻡ ﺑﺈﻬﻧﺎﺀ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺃﺛﺮ ﺍﻟﻄﻌﻦ ﻓﻴﻬﺎ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻄﺒﺎﻋﺔ ﺑﻦ ﻋﻜﻨﻮﻥ‪ ،‬ﺍﳉﺰﺍﺋﺮ‪ :‬ﺍﻧﺴﻴﻜﻠﻮﺑﻴﺪﻳﺎ‪،2003،‬ﺹ‪.108‬‬

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‫ﺗﺘﻄﻠﺐ ﻭﻗﺘﺎ ﻛﺎﻓﻴﺎ ﻟﺬﻟﻚ‪ ،1‬ﻭﻧﺴﺘﺸﻒ ﺫﻟﻚ ﻣﻦ ﺗﺘﻤﺔ ﺍﳌﺎﺩﺓ‪" :‬ﻛﻤﺎ ﳚﺐ‬
‫ﺃﻻ ﺗﺘﻌﺪﻯ ﺍﳌﺪﺓ ﺍﻟﱵ ﳚﺮﻱ ﻓﻴﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺼﻠﺢ ﻋﻦ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﺍﺑﺘﺪﺍﺀ‬
‫ﻣﻦ ﺗﺎﺭﻳﺦ ﺭﻓﻊ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻛﻤﺎ ﻳﺘﻌﲔ ﻋﻠﻴﻪ ﲢﺮﻳﺮ ﳏﻀﺮ ﻳﺒﲔ ﻓﻴﻪ ﻣﺴﺎﻋﻲ‬
‫ﻭﻧﺘﺎﺋﺞ ﳏﺎﻭﻻﺕ ﺍﻟﺼﻠﺢ‪ ،‬ﻳﻮﻗﻌﻪ ﻣﻊ ﻛﺎﺗﺐ ﺍﻟﻀﺒﻂ ﻭﺍﻟﻄﺮﻓﲔ"‪ ،2‬ﻭﻫﻮ ﻣﺎ‬
‫ﻳﺆﻛﺪﻩ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺩﺭﻭﻳﺶ ﰲ ﻣﻘﺎﺑﻠﺔ ﺻﺤﻔﻴﺔ‪ :‬ﻛﺎﻧﺖ ﺗﺘﻢ‬
‫ﳏﺎﻭﻟﺔ ﺣﻠﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﻀﺎﺓ ﰲ ﺍﶈﺎﻛﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﻜﻦ ﻟﺪﻳﻬﻢ ﺍﻟﻮﻗﺖ‬
‫ﺍﻟﻜﺎﰲ ﺍﻟﺬﻱ ﻳﺘﻴﺢ ﳍﻢ ﺍﻻﺳﺘﻤﺎﻉ ﻟﻠﺰﻭﺟﲔ ﺍﳌﺘﻨﺎﺯﻋﲔ ﺑﺸﻜﻞ ﻭﺍﻑ‪،‬‬
‫ﻓﻜﺎﻥ ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﺇﺫﺍ ﺟﺎﺀﻫﻢ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﻄﻼﻕ‪ ،‬ﺃﻥ ﻳﻄﻠﺒﻮﺍ ﻣﻨﻪ ﺃﻥ‬
‫ﻳﺮﺍﺟﻊ ﻧﻔﺴﻪ ﺃﻭﻻ‪ ،‬ﰒ ﻳﺄﰐ ﰲ ﻭﻗﺖ ﻻﺣﻖ ﺇﺫﺍ ﻇﻞ ﻣﺼﺮﺍ ﻋﻠﻰ ﻣﻮﻗﻔﻪ‪،‬‬
‫ﻭﻛﺎﻧﺖ ‪ %01‬ﻓﻘﻂ ﻣﻦ ﺍﳊﺎﻻﺕ ﲢﻞ ﻬﺑﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ"‪.‬‬
‫ﻛﻤﺎ ﻳﻨﻌﺪﻡ ﰲ ﺍﻟﻘﺎﺿﻲ ‪-‬ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ‪-‬ﺍﻟﺘﻜﻮﻳﻦ ﰲ‬
‫ﺍﺧﺘﺼﺎﺹ ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ‪ ،‬ﻭﻣﺎ ﻳﺘﻄﻠﺒﻪ ﻣﻦ ﻣﻌﺎﺭﻑ ﺑﻌﻠﻢ ﺍﻟﻨﻔﺲ‬
‫ﻭﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﰲ ﺣﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻟﺰﻭﺟﻴﺔ‪.‬‬

‫‪ 1‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺳﻌﺪ‪ ،‬ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪ ،‬ﺩﺍﺭ ﻫﻮﻣﻪ‬
‫ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻁ ‪ ،1996 ،2‬ﺹ‪.346‬‬
‫‪ 2‬ﺍﳌﺎﺩﺓ ‪ 49‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺭﻗﻢ‪ 09/05 :‬ﺍﳌﺆﺭﺥ ﰲ ‪ 04‬ﻣﺎﻳﻮ ‪ 2005‬ﺍﳌﺘﻌﻠﻖ‬
‫ﺑﻘﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‪.‬‬

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‫ﺃﻣﺎ ﺍﳌﻄﻠﻮﺏ ﻓﻬﻮ ﺃﻥ ﻳﻜﻮﻥ ﻗﺴﻢ ﺧﺎﺹ ﻳﻌﺘﲏ ﺑﻘﻀﻴﺔ ﺍﻟﺼﻠﺢ‪،‬‬
‫ﻣﻦ ﻃﺮﻑ ﺃﺧﺼﺎﺋﻴﲔ ﻣﺪﺭﺑﲔ ﻋﻠﻲ ﺣﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻋﻠﻰ‬
‫ﻏﺮﺍﺭ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺇﻣﺎﺭﺓ ﺩﰊ ﺑﺎﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﺣﻴﺚ‬
‫ﰎ ﺇﻧﺸﺎﺀ ﻗﺴﻢ ﺧﺎﺹ ﻳﻘﻮﻡ ﻬﺑﺬﺍ ﺍﻟﺪﻭﺭ‪.‬‬
‫ﺑﻞ ﺇﻬﻧﻢ ﱂ ﻳﻜﺘﻔﻮﺍ ﺑﺄﻥ ﳚﻌﻠﻮﺍ ﻟﻠﻤﺤﺎﻛﻢ ﻣﻬﻤﺔ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻮﺟﻴﻪ‪،‬‬
‫ﺇﳕﺎ ﻓﺘﺤﻮﺍ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺸﺮﻃﺔ‪ 1‬ﻣﻜﺎﺗﺐ ﻟﻺﺻﻼﺡ ﻭﺗﻮﺟﻴﻪ ﺍﻟﻨﺎﺱ‬
‫ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻣﺘﺎﺑﻌﺔ ﺍﳊﺎﻻﺕ ﺍﻷﺳﺮﻳﺔ ﰲ ﺑﻴﻮﻬﺗﺎ ﺇﱃ ﺣﲔ‬
‫ﺍﺳﺘﻘﺮﺍﺭﻫﺎ ﻭﺫﻫﺎﺏ ﺃﺳﺒﺎﺏ ﺗﻮﺗﺮﻫﺎ‪ ،‬ﻭﻫﺬﻩ ﲡﺮﺑﺔ ﻷﻥ ﺑﻌﺾ ﺍﳌﺸﺎﻛﻞ‬
‫ﺍﻷﺳﺮﻳﺔ ﺗﺼﻞ ﻟﻠﻌﻨﻒ‪ ،‬ﻭﻣﻬﻤﺎ ﺗﻜﻮﻥ ﺍﳊﺎﻻﺕ ﻓﻬﻨﺎﻙ ﻋﺎﺩﺓ ﻣﻴﻞ‬
‫ﻟﻠﺼﻠﺢ ﻭﻹﻃﻔﺎﺀ ﻧﺎﺭ ﺍﻟﻔﺘﻨﺔ ﻭﻟﻜﻦ ﻻ ﻳﻌﺮﻑ ﺃﺣﺪﳘﺎ ﺃﻭ ﻛﻠﻴﻬﻤﺎ ﻛﻴﻒ‬
‫ﻳﺼﻠﺢ؟ ﺃﻭ ﻛﻴﻒ ﻳﻌﺘﺬﺭ؟‪.‬‬
‫ﳍﺬﺍ ﻧﻄﻤﺢ ﺇﱃ ﺃﻥ ﻳﺴﻦ ﺍﳌﺸﺮﻉ ﻗﺎﻧﻮﻧﺎ ﻳﻠﺰﻡ ﺍﻟﺸﺒﺎﺏ ﺍﳌﻘﺒﻞ ﻋﻠﻰ‬
‫ﺍﻟﺰﻭﺍﺝ ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺛﻘﺎﰲ ﺃﺳﺮﻱ ﻛﺎﻑ ﻟﺘﻌﻄﻲ ﻟﻪ ﻗﻴﺎﺩﺓ‬
‫ﺃﺳﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻴﺲ ﲟﺴﺘﻐﺮﺏ‪ ،‬ﺣﻴﺚ ﺃﻧﻨﺎ ﻧﺸﺘﺮﻁ ﰲ ﻛﻞ ﻋﻤﻞ ﺃﻭ‬
‫ﻭﻇﻴﻔﺔ ﺷﺮﻭﻃﺎ ﳌﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻠﺘﺤﻖ ﻬﺑﺎ‪،‬ﻓﻠﻢ ﻻ ﻧﺸﺘﺮﻁ ﺷﺮﻭﻃﺎ ﰲ ﻣﻦ‬

‫‪ 1‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﳏﻤﺪ ﺩﺭﻭﻳﺶ ﺍﳌﺮﺯﻭﻗﻲ‪،‬ﻭﺭﻗﺔ ﻋﻤﻞ ﻟﻠﻤﺸﺎﺭﻛﺔ ﰲ ﺍﳌﺆﲤﺮ ﺍﻟﻌﺮﰊ‬

‫ﺍﻹﻗﻠﻴﻤﻲ ﺍﻷﻭﻝ ﳊﻤﺎﻳﺔ ﺍﻷﺳﺮﺓ ‪ 2005‬ﻋﻤﺎﻥ ﺍﻷﺭﺩﻥ ﺹ ‪.6‬‬

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‫ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﻴﻢ ﺃﺳﺮﺓ ﺣﱴ ﻧﻀﻤﻦ ﺳﻼﻣﺔ ﺍﳉﻴﻞ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻧﻌﻘﺪ ﻋﻠﻴﻪ‬
‫ﺁﻣﺎﻻ ﰲ ﺩﻓﻊ ﻋﺠﻠﺔ ﺍﻟﺘﺤﻀﺮ؟‬
‫ﺇﻥ ﺍﻟﺰﺍﺋﺮ ﻟﻠﻤﺤﺎﻛﻢ ﺣﻴﻨﻤﺎ ﻳﻄﻠﻊ ﻋﻠﻰ ﺍﻟﻜﻢ ﺍﳍﺎﺋﻞ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ‬
‫ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﺍﻟﱵ ﻭﺻﻞ ﺑﻌﻀﻬﺎ ﺇﱃ ﺣﺪ ﺍﻟﻌﻨﻒ ﻛﺎﻟﻀﺮﺏ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻨﻔﻘﺔ‪،‬‬
‫ﻭﺇﱃ ﺩﺭﺟﺔ ﺍﳉﺮﳝﺔ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻄﺎﺑﻮﺭ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﻳﻨﺘﻈﺮﻭﻥ ﺩﻭﺭﻫﻢ‬
‫ﰲ ﺍﳊﻜﻢ ﰲ ﻗﻀﺎﻳﺎﻫﻢ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﺩﻓﻌﻮﺍ ﺃﻣﻮﺍﻻ ﻃﺎﺋﻠﺔ‪ ،‬ﺗﻔﻮﻕ ﰲ‬
‫ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ ﻗﺪﺭﺍﻬﺗﻢ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻭﻗﺪ ﻻ ﳛﻜﻢ ﻟﺼﺎﳊﻬﻢ ﻭﻳﻀﻄﺮﻭﻥ‬
‫ﻟﻼﺳﺘﺌﻨﺎﻑ‪ ،‬ﻭﺗﺪﺧﻞ ﺍﻷﺳﺮ ﰲ ﺩﻭﺍﻣﺔ ﻻ ﺁﺧﺮ ﳍﺎ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﰲ ﺍﻧﺘﻈﺎﺭ‬
‫ﺣﻜﻢ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺬﻱ ﻗﺪ ﻳﺼﺪﺭ ﺑﻌﺪ ﺳﻨﻮﺍﺕ ﻳﻀﻴﻊ ﺧﻼﳍﺎ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺗﺰﺩﺍﺩ‬
‫ﺍﳌﺸﻜﻠﺔ ﺗﻌﻘﻴﺪﺍ‪ ،‬ﻟﱰﺩﺍﺩ ﻳﻘﻴﻨﺎ ﺃﻥ ﻫﺆﻻﺀ ﲝﺎﺟﺔ ﺇﱃ ﻣﻦ ﻳﺄﺧﺬ ﺑﺄﻳﺪﻳﻬﻢ‪،‬‬
‫ﻭﳛﺎﻭﻝ ﺃﻥ ﻳﺼﻠﺢ ﻭﻳﻘﺮﺏ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﳚﻤﻊ ﺍﻟﺸﻤﻞ ﺃﻛﺜﺮ ﳑﺎ ﻫﻢ‬
‫ﰲ ﺣﺎﺟﺔ ﳊﻜﻢ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺍﻟﺬﻱ ﻗﺪ ﻳﻔﺼﻞ ﰲ ﺍﻟﻘﻀﻴﺔ ﻟﻜﻦ ﺩﻭﻥ ﺣﻞ‬
‫ﺣﻘﻴﻘﻲ ﻟﻠﻤﺸﻜﻠﺔ‪ ،‬ﻭﺩﻭﻥ ﻭﺻﻮﻝ ﺇﱃ ﻣﺎ ﺗﺮﻋﻰ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﺍﻷﺑﻨﺎﺀ‬
‫ﻭﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﻗﺪﺭ ﻣﻦ ﺍﻟﻮﺩ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﻠﺘﻌﺎﻣﻞ ﺍﳌﺸﺘﺮﻙ ﻟﺼﺎﱀ ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫‪ .2‬ﺍﻟﻤﺅﺴﺴﺎﺕ ﻏﻴﺭ ﺍﻟﺭﺴﻤﻴﺔ )ﺍﻟﺠﻤﻌﻴﺎﺕ ﻭﺍﻟﻤﺭﺍﻜﺯ ﺍﻟﻤﺨﺘﺼﺔ(‪:‬‬
‫ﺇﻥ ﺩﻭﺭ ﺍﺠﻤﻟﺘﻤﻊ ﰲ ﺇﺭﺷﺎﺩ ﺍﻷﺳﺮﺓ ﻭﺇﻣﺪﺍﺩﻫﺎ ﺑﺎﻟﻘﻴﻢ ﻭﺍﻷﺻﺎﻟﺔ‪،‬‬
‫ﻭﻣﺴﺎﻋﺪﻬﺗﺎ ﻋﻠﻰ ﺍﻟﻨﻤﻮ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﺣﱴ ﻳﺸﺘﺪ ﻋﻮﺩﻫﺎ ﻭﺗﺆﰐ ﲦﺎﺭﻫﺎ ﺃﻣﺮ‬

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‫ﺿﺮﻭﺭﻱ‪ ،‬ﻭﲟﺎ ﺃﻥ ﺍﻟﻌﺼﺮ ﻗﺪ ﺗﻄﻮﺭ ﰲ ﻛﻞ ﺍﺠﻤﻟﺎﻻﺕ‪ ،‬ﻓﺈﻥ ﺩﻭﺭ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﻗﺪ ﺗﻄﻮﺭ ﻛﺬﻟﻚ‪ ،‬ﻓﺄﺻﺒﺢ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺍﻧﺘﻈﺎﻡ ﺃﻓﺮﺍﺩ ﺍﺠﻤﻟﺘﻤﻊ‬
‫ﰲ ﺷﻜﻞ ﲨﻌﻴﺎﺕ ﻭﻣﺮﺍﻛﺰ ﺗﺄﺧﺬ ﻋﻠﻰ ﻋﺎﺗﻘﻬﺎ ﻣﻬﻤﺔ ﻣﺴﺎﻋﺪﺓ ﺍﻷﺳﺮ‬
‫ﻭﺗﻨﻮﻳﺮﻫﺎ‪ ،‬ﻭﻟﻘﺪ ﺃﺻﺒﺤﺖ ﺍﳉﻤﻌﻴﺎﺕ ﻭﺍﳌﺮﺍﻛﺰ ﲰﺔ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ‬
‫ﺍﳌﺘﺤﻀﺮﺓ‪ ،‬ﻭﻳﻌﺘﱪ ﳎﺎﻝ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﻣﻦ ﺃﻫﻢ ﺍﺠﻤﻟﺎﻻﺕ ﺍﻟﱵ‬
‫ﺃﺧﺬﺕ ﺍﻫﺘﻤﺎﻡ ﺑﻌﺾ ﺍﳌﺨﺘﺼﲔ ﰲ ﳎﺎﻝ ﺍﻷﺳﺮﺓ‪ ،‬ﻓﺄﻧﺸﺌﺖ ﺍﳉﻤﻌﻴﺎﺕ‬
‫ﻭﺍﳌﺮﺍﻛﺰ ﻟﺘﻜﻮﻳﻦ ﺍﻟﺸﺒﺎﺏ ﻭﺗﺪﺭﻳﺒﻬﻢ ﻋﻠﻰ ﻓﻨﻮﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ‬
‫ﻭﺃﺳﺎﻟﻴﺐ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺑﻮﺳﺎﺋﻞ ﻣﺘﻨﻮﻋﺔ ﺃﳘﻬﺎ ﺃﺳﻠﻮﺏ ﺍﻟﺪﻭﺭﺍﺕ‬
‫ﻭﺍﶈﺎﺿﺮﺍﺕ ﻭﺍﻹﺻﺪﺍﺭﺍﺕ ﺍﳌﻜﺘﻮﺑﺔ ﻭﺍﻟﺴﻤﻌﻴﺔ ﻭﺍﳌﺮﺋﻴﺔ ﻭﺍﻻﻟﻜﺘﺮﻭﻧﻴﺔ‪،‬‬
‫ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﻘﻠﻞ ﻣﻦ ﺩﻭﺭ ﻫﺬﻩ ﺍﳉﻤﻌﻴﺎﺕ ﻭﺍﳌﺮﺍﻛﺰ ﰲ‬
‫ﺗﻨﻮﻳﺮ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﳍﺎ ﺍﻟﺴﺒﻖ ﰲ ﺍﻻﻫﺘﻤﺎﻡ ﲟﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ ‪-‬‬
‫ﺣﺴﺐ ﻣﺎ ﺗﻮﺻﻠﺖ ﻟﻪ ﺧﻼﻝ ﺍﻟﺒﺤﺚ ‪ ،-‬ﻏﲑ ﺃﻥ ﺍﻟﺴﺎﺣﺔ ﰲ ﺍﳉﺰﺍﺋﺮ‬
‫ﻣﺎﺯﺍﻟﺖ ﺗﻌﺮﻑ ﻓﺮﺍﻏﺎ ﻛﺒﲑﺍ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ‪ ،‬ﺣﻴﺚ ﻻ ﺗﻮﺟﺪ ﺇﻻ ﺑﻌﺾ‬
‫ﺍﳉﻤﻌﻴﺎﺕ ﻭﺍﳌﺮﺍﻛﺰ ﺣﺪﻳﺜﺔ ﺍﻟﻨﺸﺄﺓ‪ ،‬ﻭﻳﻨﺤﺼﺮ ﻋﻤﻠﻬﺎ ﰲ ﺑﻀﻊ ﻣﺪﻥ‬
‫ﻛﱪﻯ‪ ،‬ﻭﻻ ﺯﺍﻟﺖ ﺧﺪﻣﺎﻬﺗﺎ ﲤﺲ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻣﻦ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺫﻟﻚ‬
‫ﻟﻠﺘﻜﺎﻟﻴﻒ ﺍﻟﺒﺎﻫﻈﺔ ﺍﻟﱵ ﺗﻄﻠﺒﻬﺎ ﻣﻘﺎﺑﻞ ﺩﻭﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺐ‪ ،‬ﺃﻭ‬
‫ﺍﻻﺳﺘﺸﺎﺭﺍﺕ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳋﺪﻣﺎﺕ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻫﺎﺗﻪ ﺍﻟﻔﺌﺔ ﳏﺼﻮﺭﺓ ﰲ‬

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‫ﺍﳌﺜﻘﻔﲔ ﻓﻘﻂ‪ ،‬ﻭﱂ ﺗﺼﻞ ﻗﻀﻴﺔ " ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ" ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺍﻫﺘﻤﺎﻣﺎ ﺷﻌﺒﻴﺎ ﳝﺲ ﻛﺎﻓﺔ ﺷﺮﺍﺋﺢ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳉﺰﺍﺋﺮﻱ‪.‬‬
‫‪ .3‬ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻹﻋﻼﻤﻴﺔ‪:‬‬
‫(‪:‬‬ ‫א‬ ‫א‬ ‫‪) :‬א‬ ‫‪.‬א‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﻹﳝﺎﻥ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺆﺛﺮ‬
‫ﺗﺄﺛﲑﺍ ﻋﻤﻴﻘﺎ ﰲ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ ﻭﰲ ﺳﻠﻮﻛﻪ ﻭﰲ ﺷﺨﺼﻴﺘﻪ ﻓﺘﻌﺎﻟﻴﻢ‬
‫ﺍﻹﺳﻼﻡ ﺗﺒﲏ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﻻﺗﺰﺍﻥ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬
‫ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﻌﻴﺶ ﺑﺴﻼﻡ‪ ،‬ﻓﺎﻟﺘﺤﻠﻲ ﺑﺎﻟﺼﱪ ﻣﺜﻼ ﳛﻤﻲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ‬
‫ﺍﻹﺻﺎﺑﺔ ﺑﻜﺜﲑ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﲡﺎﻭﺯ‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﻭﺍﻟﺘﺄﻗﻠﻢ ﻣﻊ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬
‫ﻳﻌﻄﻲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﻨﺎﻋﺔ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺘﺴﺎﻣﺢ‪ ،‬ﳚﻌﻞ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ‬
‫ﻳﻌﻴﺸﻮﻥ ﺑﺴﻌﺎﺩﺓ‪،‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺩﻭﺭ ﻭﺍﻹﻣﺎﻡ ﻭﺍﳌﺮﺷﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻛﺒﲑ ﺟﺪﺍ‬
‫ﰲ ﺍﳌﺴﺎﳘﺔ ﰲ ﺇﺳﻌﺎﺩ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻳﺔ‪ ،‬ﺍﻟﱵ ﻋﺎﻧﺖ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﻭﻳﻼﺕ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺬﻱ ﺧﻠﻒ ﺍﳉﻬﻞ ﻭﺍﻟﻔﻘﺮ‪.‬‬
‫"ﻓﺎﻹﳝﺎﻥ ﻳﻘﺘﺮﻥ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﻹﺻﻼﺡ ﻭﺍﻟﺼﻼﺡ‪،‬‬
‫ﻭﺍﻹﳝﺎﻥ ﺣﲔ ﻳﺼﺒﺢ ﻣﻨﻬﺠﺎ ﻭﻋﻘﻴﺪﺓ‪ ،‬ﻳﺆﺛﺮ ﰲ ﻛﺎﻓﺔ ﺟﻮﺍﻧﺐ ﺣﻴﺎﺓ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﳚﻌﻠﻪ ﺃﻛﺜﺮ ﺻﻤﻮﺩﺍ ﻭﺻﻼﺑﺔ‪ ،‬ﻭﺃﻛﺜﺮ ﺣﺒﺎ ﷲ ﻭﻃﺎﻋﺔ ﻟﻪ‪،‬‬

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‫ﺍﻹﳝﺎﻥ ﻳﺪﻓﻊ ﺻﺎﺣﺒﻪ ﻟﺘﺤﻘﻴﻖ ﺍﻹﳒﺎﺯﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻛﻤﺎ ﻳﺴﺎﻋﺪﻩ ﰲ‬
‫ﺣﺴﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﰲ ﺇﻗﺎﻣﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺍﻷﺳﺮﻳﺔ‪،‬‬
‫ﻓﺎﻹﳝﺎﻥ ﻫﻮ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺼﺎﳊﺔ ﺍﻟﱵ ﻳﺘﻌﲔ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﳓﻦ ﻧﻌﻴﺪ ﺑﻨﺎﺀ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺮﰊ‪ ،‬ﺃﻥ ﻧﺮﰊ ﺷﺒﺎﺑﻨﺎ ﺍﳌﺴﻠﻢ ﻭﺃﺟﻴﺎﻟﻨﺎ ﺍﻟﺼﺎﻋﺪﺓ ﻋﻠﻰ‬
‫ﻬﻧﺠﻬﺎ ﻭﻭﻓﻘﺎ ﳌﺒﺎﺩﺋﻬﺎ ﻭﺍﻗﺘﺪﺍﺀ ﺑﻨﻮﺭﻫﺎ‪ ،‬ﺃﻱ ﺑﻨﻮﺭ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺎﻃﻊ"‪.1‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻲ ﻛﻤﺮﺷﺪﺓ ﺩﻳﻨﻴﺔ‪ ،‬ﳌﺴﺖ ﺗﻌﻄﺶ ﺍﻟﻨﺎﺱ ﳌﺜﻞ‬
‫ﻫﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﺗﺴﻌﻔﻬﻢ ﰲ ﺣﻴﺎﻬﺗﻢ‪ ،‬ﻭﺃﺟﺪ ﺍﻟﻔﺮﺣﺔ ﻭﺍﻟﺘﻌﺒﲑ‬
‫ﺑﺎﻻﻣﺘﻨﺎﻥ ﲤﻸ ﻭﺟﻮﻫﻬﻢ ﻋﻨﺪﻣﺎ ﳚﺪﻭﻥ ﺣﻼ ﳌﺸﻜﻠﺘﻬﻢ ﺍﻟﱵ ﻇﻠﺖ‬
‫ﺗﺆﺭﻗﻬﻢ ﳌﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻛﻤﺎ ﻻﺣﻈﺖ ﻣﺪﻯ ﺍﻟﺜﻘﺔ ﺍﻟﱵ ﻳﻮﻟﻴﻬﺎ ﺍﻟﻨﺎﺱ‬
‫ﰲ ﺍﻹﻣﺎﻡ ﻭﺍﳌﺮﺷﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺣﻴﺚ ﻳﺒﻮﺣﻮﻥ ﺑﺄﺳﺮﺍﺭﻫﻢ‬
‫ﻭﺧﺼﻮﺻﻴﺎﻬﺗﻢ ﻭﻳﺮﺗﻀﻮﻬﻧﻢ ﺣﻜﻤﺎ ﺑﻴﻨﻬﻢ ﰲ ﺧﻼﻓﺎﻬﺗﻢ ﺍﳋﺎﺻﺔ‪ ،‬ﳍﺬﺍ‬
‫ﺃﺩﻋﻮ ﻣﺴﺆﻭﱄ ﻫﺬﺍ ﺍﻟﻘﻄﺎﻉ ﻟﻼﻫﺘﻤﺎﻡ ﲟﻮﺍﺿﻴﻊ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﺃﻥ‬
‫ﳜﺼﺼﻮﺍ ﳍﺎ ﺣﻴﺰﺍ ﻣﻌﺘﱪﺍ ﻣﻦ ﻣﻮﺍﻋﻈﻬﻢ ﻭﺩﺭﻭﺳﻬﻢ ﻭﻋﻠﻴﻬﻢ ﻗﺒﻞ‬
‫ﺫﻟﻚ ﺍﻟﺘﺪﺭﺏ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﻣﻌﺎﳉﺔ ﺍﳌﺸﺎﻛﻞ ﺍﻷﺳﺮﻳﺔ ﺑﺄﺳﺎﻟﻴﺐ‬
‫ﻋﺼﺮﻳﺔ ﺣﺪﻳﺜﺔ ﻷﻧﻪ ﻣﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﳚﺘﻤﻊ ﰲ ﺍﳌﺮﺷﺪ ﺍﻟﻌﻠﻢ‬

‫‪1993‬‬ ‫‪ 1‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻴﺴﻮﻱ‪ ،‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻷﺳﺮﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ‬
‫ﻡ‪ ،‬ﺹ ‪.306‬‬

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‫ﺍﻟﺸﺮﻋﻲ ﺑﻌﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻭﻋﻠﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ‬
‫ﺃﺟﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﻔﺴﻴﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻭﻣﻦ ﰒ‬
‫ﺣﻞ ﳐﺘﻠﻒ ﺍﳌﺸﻜﻼﺕ ﺍﻟﱵ ﺗﻌﺮﺽ ﻟﻪ‪.‬‬
‫‪:‬‬ ‫א‬ ‫א‬ ‫א‬ ‫‪.‬‬
‫ﺍﻹﻋﻼﻡ ﻫﻮ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗﺆﺛﺮ‬
‫ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺍﻟﻴﻮﻡ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻹﻋﻼﻡ ﺃﺻﺒﺢ‬
‫ﻳﻬﻴﻤﻦ ﻋﻠﻰ ﺃﻓﻜﺎﺭ ﺍﻟﻨﺎﺱ ﻭﺗﺼﻮﺭﺍﻬﺗﻢ‪ ،‬ﻭﻛﻤﺎ ﺳﺎﳘﺖ ﺑﻌﺾ‬
‫ﺍﻟﱪﺍﻣﺞ ﺍﻹﻋﻼﻣﻴﺔ ﰲ ﺗﺸﻮﻳﻪ ﺻﻮﺭﺓ ﺍﻷﺳﺮﺓ ﻭﺍﻟﺰﻭﺍﺝ‪ ،‬ﺣﻴﺚ ﺗﻘﺪﻡ‬
‫ﺻﻮﺭﺓ ﻏﲑ ﻭﺍﻗﻌﻴﺔ ﺣﻮﻝ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﺑﲔ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﳊﺎﳌﺔ ﺍﳋﻴﺎﻟﻴﺔ ﻭﺍﻟﺼﻮﺭﺓ ﺍﳌﻨﻔﺮﺓ‪ ،‬ﻭﻛﻼﳘﺎ ﺻﻮﺭ ﺑﻌﻴﺪﺓ ﻋﻦ‬
‫ﺍﻟﻮﺍﻗﻊ ﻭﻻ ﺗﻮﺟﻪ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺍﻷﺳﺮﺓ ﳓﻮ ﺍﻟﺼﻼﺡ ‪.‬‬
‫ﻭﻧﻈﺮﺍ ﻷﳘﻴﺔ ﺍﻹﻋﻼﻡ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻄﻤﺢ ﺍﻟﻴﻮﻡ‬
‫ﺇﱃ ﺩﻭﺭ ﺭﻳﺎﺩﻱ ﻟﻮﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﰲ ﺗﻮﺟﻴﻪ ﺃﺳﺮﻧﺎ ﺗﻮﺟﻴﻬﺎ ﺳﻠﻴﻤﺎ‬
‫ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺃﺳﺲ ﻣﺪﺭﻭﺳﺔ ﺑﺪﻗﺔ‪ ،‬ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ﺃﻥ‬
‫ﻧﻨﻜﺮ ﺃﻥ ﻫﻨﺎﻟﻚ ﺟﻬﻮﺩﺍ ﺗﺒﺬﻝ ﰲ ﺑﻌﺾ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻔﻀﺎﺋﻴﺔ ﺍﻟﱵ‬
‫ﺗﺴﻌﻰ ﺇﱃ ﺇﺭﺷﺎﺩ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﳐﺘﻠﻒ ﺍﻟﱪﺍﻣﺞ ﺍﻟﱵ ﺗﻘﺪﻣﻬﺎ‬
‫ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻔﻀﺎﺋﻴﺔ ﺍﳉﺎﺩﺓ‪ ،‬ﻭﺃﺫﻛﺮ ﺃﻧﲏ ﻭﻏﲑﻱ ﻛﺜﲑﻭﻥ‪ ،‬ﻛﻨﺎ‬

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‫ﻧﻨﺘﻈﺮ ﻣﻮﻋﺪ ﺍﻟﱪﺍﻣﺞ ﺍﻷﺳﺮﻳﺔ ﺑﺸﻐﻒ ﻷﳘﻴﺔ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﺗﻄﺮﺡ‪،‬‬
‫ﻭﻟﻌﻠﻲ ﺍﺳﺘﻠﻬﻤﺖ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﻓﻜﺎﺭﻱ ﻣﻦ ﻫﺬﻩ ﺍﻟﱪﺍﻣﺞ‪.‬‬
‫ﻭﺇﱃ ﺟﺎﻧﺐ ﺍﻹﻋﻼﻡ ﺍﳌﺮﺋﻲ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﻐﻔﻞ ﺩﻭﺭ ﺍﻹﻋﻼﻡ‬
‫ﺍﳌﺴﻤﻮﻉ ﰲ ﺇﺭﺷﺎﺩ ﺍﻷﺳﺮﺓ‪ ،‬ﺧﺼﻮﺻﺎ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺼﺒﺎﺣﻴﺔ ﺍﻟﱵ ﻳﻔﻀﻞ‬
‫ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺍﻻﺳﺘﻤﺎﻉ ﻟﻠﻤﺬﻳﺎﻉ‪ ،‬ﻭﺃﺫﻛﺮ ﺑﺮﻧﺎﳎﺎ ﺇﺫﺍﻋﻴﺎ ﻛﺎﻥ ﳛﻮﺯ ﻋﻠﻰ‬
‫ﻧﺴﺒﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺍﳌﺴﺘﻤﻊ ﺍﳉﺰﺍﺋﺮﻱ ﻋﻨﻮﺍﻧﻪ )ﺍﻟﺒﻴﺖ ﺍﻟﺴﻌﻴﺪ(‪ ،‬ﻳﻘﺪﻡ‬
‫ﻣﻦ ﺧﻼﻟﻪ ﺗﻮﺟﻴﻬﺎﺕ ﺗﺮﺑﻮﻳﺔ ﻟﻸﺳﺮﺓ ﰲ ﺷﱴ ﺍﺠﻤﻟﺎﻻﺕ‪ ،‬ﻛﻤﺎ ﺃﻧﲏ ﻭ ﻣﻦ‬
‫ﺧﻼﻝ ﺗﻘﺪﳝﻲ ﻟﱪﻧﺎﻣﺞ ﺇﺫﺍﻋﻲ ﺃﺳﺒﻮﻋﻲ ﲢﺖ ﻋﻨﻮﺍﻥ )ﺃﺴﺭﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ‬
‫ﺍﻟﺯﻭﺠﻴﺔ(‪ ،‬ﺃﺗﻨﺎﻭﻝ ﻣﻦ ﺧﻼﻟﻪ ﳐﺘﻠﻒ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﻼﻗﺔ ﺑﲔ‬
‫ﺍﻟﺰﻭﺟﲔ‪ ،‬ﻓﺈﻧﲏ ﺃﳌﺲ ﲡﺎﻭﺑﺎ ﻛﺒﲑﺍ ﻣﻦ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻻﺗﺼﺎﻻﺕ ﺍﳍﺎﺗﻔﻴﺔ ﺍﻟﱵ ﺗﺼﻠﲏ ﺧﻼﻝ ﻭﺑﻌﺪ ﺍﻟﱪﻧﺎﻣﺞ‪.‬‬
‫ﺃﻣﺎ ﺍﻹﻋﻼﻡ ﺍﳌﻘﺮﻭﺀ ﻓﻼ ﻳﻘﻞ ﺃﳘﻴﺔ ﰲ ﳎﺎﻝ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪ ،‬ﻣﻦ‬
‫ﺧﻼﻝ ﺍﺠﻤﻟﻼﺕ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ﺇﱃ ﺟﺎﻧﺐ ﻣﻮﺍﻗﻊ ﺍﻻﻧﺘﺮﻧﺖ‬
‫ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﲤﺜﻞ ﳎﺎﻻ ﺗﻔﺎﻋﻠﻴﺎ ﻣﻊ ﻗﻀﺎﻳﺎ ﺍﻷﺳﺮﺓ ﻭﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻣﻦ‬
‫ﺧﻼﻝ ﺗﻘﺪﱘ ﺍﻻﺳﺘﺸﺎﺭﺍﺕ ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻣﻦ ﻃﺮﻑ ﻣﺘﺨﺼﺼﲔ‪،‬‬
‫ﻭﺑﺴﺮﻋﺔ ﻓﺎﺋﻘﺔ ﲡﻌﻞ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﻣﻦ ﺣﻴﺚ ﻋﺪﺩ ﺍﻷﺳﺌﻠﺔ‬
‫ﻭﺍﻻﺳﺘﺸﺎﺭﺍﺕ ﺍﳌﻘﺪﻣﺔ‪.‬‬

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 ‫ﺍﻟﺨﺎﺘﻤـﺔ‪:‬‬
‫ﻛﺜﲑﺍ ﻣﺎ ﺭﺍﻭﺩﺗﲏ ﻓﻜﺮﺓ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪ ،‬ﻭ ﺃﻧﺎ ﺃﲤﻞ ﻭﺍﻗﻊ ﺍﻷﺳﺮﺓ‬
‫ﺍﳉﺰﺍﺋﺮﻳﺔ ﻭﻛﺜﺮﺓ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﺗﺘﺨﺒﻂ ﻓﻴﻬﺎ ﻭ ﺃﻗﻮﻝ ﰲ ﻧﻔﺴﻲ‪) :‬ﻫﺬﺍ‬
‫ﺃﻣﺮ ﻳﺮﺟﻊ ﺇﱃ ﺟﻬﻞ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺑﺎﻟﻜﺜﲑ ﻣﻦ ﺃﺳﺲ ﺍﳊﻴﺎﺓ ﻭ ﻓﻦ‬
‫ﺍﻟﻌﻼﻗﺎﺕ‪ ،‬ﻭﺇﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺑﺪﺍﺧﻠﻬﻢ ﻭﰲ ﺃﻳﺪﻳﻬﻢ ﻭﻟﻜﻨﻬﻢ ﻳﻀﻴﻌﻮﻬﻧﺎ‬
‫ﻭﻳﺸﺘﺮﻭﻥ ﺍﳍﻤﻮﻡ ﻭﺍﻷﺣﺰﺍﻥ‪ ،‬ﻓﻠﻮ ﻭﺟﺪﻭﺍ ﻣﻦ ﻳﺄﺧﺬ ﺑﺄﻳﺪﻳﻬﻢ ﻭﻳﻨﲑ‬
‫ﺩﺭﻬﺑﻢ ﻳﺸﻌﻞ ﴰﻌﺔ ﰲ ﻇﻠﻤﺎﺕ ﺑﺪﺃﺕ ﺗﺘﺴﻠﻞ ﺩﺍﺧﻞ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ‪.(...‬‬
‫ﻭﻛﺎﻧﺖ ﻓﻜﺮﺓ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﺷﻐﻠﻲ ﺍﻟﺸﺎﻏﻞ ﺇﱃ ﺃﻥ ﺩﺧﻠﺖ ﺩﺑﻠﻮﻡ‬
‫ﺍﻟﺘﺄﻫﻴﻞ ﺍﻷﺳﺮﻱ ﻋﻦ ﺑﻌﺪ ﻣﻊ ﻣﺆﺳﺴﺔ ﺍﻟﻔﺮﺣﺔ ﻟﻺﻋﻼﻡ ﺑﺪﻭﻟﺔ ﺍﻹﻣﺎﺭﺍﺕ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﺘﺨﺼﺼﺔ ﻭﻣﻮﺍﻗﻊ‬
‫ﺍﻻﻧﺘﺮﻧﺖ ﺍﳌﻬﺘﻤﺔ ﻬﺑﺬﺍ ﺍﺠﻤﻟﺎﻝ‪ ،‬ﺍﻛﺘﺸﻔﺖ ﲡﺎﺭﺏ ﺭﺍﺋﺪﺓ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ﰲ‬
‫ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻐﺮﺑﻴﺔ‪.‬‬
‫ﻭﻷﻧﲏ ﱂ ﺃﺟﺪ ﰲ ﺍﳉﺰﺍﺋﺮ ‪-‬ﺭﻏﻢ ﺍﻟﺒﺤﺚ ﺍﳌﺴﺘﻔﻴﺾ ‪-‬ﺟﻬﺪﺍ‬
‫ﺣﻘﻴﻘﻴﺎ ﻳﺒﺬﻝ ﰲ ﳎﺎﻝ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪ ،‬ﻋﺪﺍ ﺑﻌﺾ ﺍﶈﺎﻭﻻﺕ ﺍﶈﺪﻭﺩﺓ‬
‫ﻣﻦ ﻃﺮﻑ ﺑﻌﺾ ﻣﺮﺍﻛﺰ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺣﺪﻳﺜﺔ ﺍﻟﻨﺸﺄﺓ ﳏﺪﻭﺩﺓ ﺍﻷﺛﺮ‪،‬‬
‫ﺇﺫ ﻻ ﺗﻨﺸﻂ ﻫﺬﻩ ﺍﳌﺮﺍﻛﺰ ﺇﻻ ﰲ ﺍﳌﺪﻥ ﺍﻟﻜﱪﻯ‪.‬‬
‫ﻭﻣﻦ ﰒ ﺗﻈﻬﺮ ﺃﳘﻴﺔ ﺇﻧﺸﺎﺀ ﻣﺮﻛﺰ ﻟﻸﲝﺎﺙ ﻳﻌﺘﲏ ﺑﺪﺭﺍﺳﺔ ﺍﻷﺳﺮﺓ‬
‫ﺍﳉﺰﺍﺋﺮﻳﺔ‪ ،‬ﻟﻠﻤﺴﺎﳘﺔ ﰲ ﻭﺿﻊ ﺍﳊﻠﻮﻝ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻠﻤﺸﺎﻛﻞ‬

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‫ﻭﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﺑﺎﺳﺘﺨﺪﺍﻡ ﺃﻓﻀﻞ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳊﺪﻳﺜﺔ‬
‫ﻭﲤﺎﺷﻴﺎ ﻣﻊ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ‪ ،‬ﻭﺑﺎﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳌﻠﺘﻘﻴﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﺍﻟﱵ‬
‫ﺗﻨﺎﻗﺶ ﻣﻮﺍﺿﻴﻊ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪.‬‬
‫ﻭﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺆﺩﻱ ﻫﺬﺍ ﺍﳌﺮﻛﺰ ﺩﻭﺭﺍ ﺇﳚﺎﺑﻴﺎ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳉﺰﺍﺋﺮﻱ‪،‬‬
‫ﳚﺐ ﺃﻥ ﺗﺸﺮﻑ ﻋﻠﻴﻪ ﺟﻬﺔ ﺣﻜﻮﻣﻴﺔ‪ ،‬ﻓﻴﻠﺤﻖ ﺑﺈﺣﺪﻯ ﺍﻟﻮﺯﺍﺭﺍﺕ ﺫﺍﺕ‬
‫ﺍﻟﺼﻠﺔ ﺑﺎﻷﺳﺮﺓ‪ ،‬ﻭﺃﺭﻯ ﺃﻥ ﻳﺘﻜﻮﻥ ﻣﻦ ﺍﻟﻠﺠﺎﻥ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﳉﻨﺔ ﺇﺭﺷﺎﺩ ﺍﳌﻘﺒﻠﲔ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ‬
‫ﳉﻨﺔ ﺇﺭﺷﺎﺩ ﺍﳌﺘﺰﻭﺟﲔ‬
‫ﳉﻨﺔ ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ﻭ ﺣﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻟﺰﻭﺟﻴﺔ‬
‫ﳉﻨﺔ ﺇﺭﺷﺎﺩ ﺍﳌﺮﺍﻫﻘﲔ‬
‫ﳉﻨﺔ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ‬
‫ﳉﻨﺔ ﺍﻹﺳﻌﺎﻑ ﺍﻟﻨﻔﺴﻲ ﻟﻠﻤﻄﻠﻘﺎﺕ ﻭ ﺍﻷﺭﺍﻣﻞ‬
‫ﻭﻛﻞ ﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -1‬ﺭﻓﻊ ﻣﺴﺘﻮﻯ ﺍﻟﻮﻋﻲ ﺑﻌﻤﻠﻴﺔ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪.‬‬
‫‪ -2‬ﺍﳌﺴﺎﳘﺔ ﰲ ﺇﳚﺎﺩ ﺣﻠﻮﻝ ﻟﻠﻤﺸﺎﻛﻞ ﺍﻷﺳﺮﻳﺔ‪.‬‬
‫‪ -3‬ﺗﻘﺪﱘ ﻣﺸﺎﺭﻳﻊ ﻭﺑﺮﺍﻣﺞ ﰲ ﳎﺎﻝ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﺗﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﳌﺸﺎﺭﻛﺔ ﻣﻦ ﻗﺒﻞ ﺍﳌﺴﺘﻔﻴﺪﻳﻦ‪.‬‬

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 ‫‪ -4‬ﺗﻜﻮﻳﻦ ﻭﺗﺪﺭﻳﺐ ﳉﺎﻥ ﻣﺘﺨﺼﺼﺔ ﰲ ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ‪.‬‬
‫‪ -5‬ﺗﻨﺴﻴﻖ ﺍﳉﻬﻮﺩ ﺍﳌﻘﺪﻣﺔ ﻣﻦ ﳐﺘﻠﻒ ﺍﻟﻘﻄﺎﻋﺎﺕ ﰲ ﳎﺎﻝ‬
‫ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪.‬‬
‫‪ -6‬ﺗﺸﺠﻴﻊ ﺍﳉﻤﻌﻴﺎﺕ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﻋﻠﻰ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺑﺮﺍﻣﺞ‬
‫ﺍﻻﺳﺘﺸﺎﺭﺍﺕ ﺍﻷﺳﺮﻳﺔ‪.‬‬
‫‪ -7‬ﺗﻘﻠﻴﺺ ﺣﺠﻢ ﺍﳋﻼﻓﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ ﻭﻣﻦ ﰒ ﺧﻔﺾ ﻧﺴﺒﺔ‬
‫ﺍﻟﻄﻼﻕ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪.‬‬
‫‪ -8‬ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺧﱪﺍﺕ ﻭﲡﺎﺭﺏ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻐﺮﺑﻴﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ‪ ،‬ﻭﻧﻘﻞ ﺍﳌﻔﻴﺪ ﻣﻬﺎ ﻟﻠﺠﺰﺍﺋﺮ‪.‬‬
‫‪ -9‬ﺇﻧﺸﺎﺀ ﺃﻗﺴﺎﻡ ﺧﺎﺻﺔ ﰲ ﺍﶈﺎﻛﻢ ﲣﺘﺺ ﺑﺎﻟﺼﻠﺢ ‪.‬‬
‫‪ -10‬ﺇﺩﺭﺍﺝ ﻣﻮﺍﺩ ﺗﻌﻠﻴﻤﻴﺔ ﰲ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺜﺎﻧﻮﻱ ﻭﺍﳉﺎﻣﻌﻲ‬
‫ﻭﺍﻟﺘﻜﻮﻳﻦ ﺍﳌﻬﲏ ﺗﻌﲎ ﺑﺎﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪.‬‬
‫‪ -11‬ﺇﻧﺸﺎﺀ ﻧﻮﺍﺩﻱ ﰲ ﻣﺮﺍﻛﺰ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻷﺣﻴﺎﺀ ﺗﻘﺘﺮﺏ ﻣﻦ‬
‫ﺍﻟﺸﺒﺎﺏ ﻟﺘﻮﺟﻴﻬﻬﻢ‪ ،‬ﻭﲢﺘﻚ ﺑﺎﻟﻌﺎﺋﻼﺕ ﳌﻌﺮﻓﺔ ﻣﺸﻜﻼﻬﺗﻢ ﰲ‬
‫ﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ ﻭﺗﻘﺪﱘ ﺍﻹﺭﺷﺎﺩﺍﺕ ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻷﺳﺮﻳﺔ‬
‫ﺍﻟﻼﺯﻣﺔ‪.‬‬

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‫‪ -12‬ﺇﻧﺸﺎﺀ ﺟﻮﺍﺋﺰ ﺗﺸﺠﻴﻌﻴﺔ ﻟﻸﺳﺮﺓ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ )ﻷﻓﻀﻞ ﺯﻭﺟﲔ‬
‫ﺗﻐﻠﺒﺎ ﻋﻠﻰ ﻣﺸﻜﻠﺔ ﻋﺎﺋﻠﻴﺔ ﺑﻔﻀﻞ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ(‪.‬‬
‫‪ -13‬ﺗﻜﺜﻴﻒ ﺣﺼﺺ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﻋﱪ ﺍﻹﺫﺍﻋﺎﺕ ﺍﶈﻠﻴﺔ ﻭﺍﻟﻮﻃﻨﻴﺔ‪.‬‬
‫‪ -14‬ﲣﺼﻴﺺ ﺣﺼﺺ ﻋﱪ ﺍﻟﺘﻠﻔﺰﺓ ﺍﻟﻮﻃﻨﻴﺔ ﺑﻘﻨﻮﺍﻬﺗﺎ ﺍﻟﺜﻼﺙ‬
‫ﻟﻺﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪.‬‬

‫ﻭﺁﺧﺮ ﺩﻋﻮﺍنﺎ ﺃﻥ ﺍﳊﻤﺪ ﻪﻠﻟ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬

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 ‫ﻗﺎﺌﻤﺔ ﺍﻟﻤﺭﺍﺠﻊ ﻭﺍﻟﻤﺼﺎﺩﺭ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﺭﻗﻢ‪ 09/05 :‬ﺍﳌﺆﺭﺥ ﰲ ‪ 04‬ﻣﺎﻳﻮ ‪ 2005‬ﺍﳌﺘﻌﻠﻖ‬
‫ﺑﻘﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳉﺰﺍﺋﺮﻱ‪.‬‬
‫ﺃﻛﺮﻡ ﻋﺜﻤﺎﻥ‪ ،‬ﻛﻴﻒ ﺗﺘﻐﻠﺐ ﻋﻠﻰ ﻣﺸﻜﻠﺔ ﺍﻟﻜﺬﺏ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ‬
‫ﺣﺰﻡ‪ ،‬ﻁ‪2003 ،1‬ﻡ‪.‬‬
‫ﺟﺎﺳﻢ ﺍﳌﻄﻮﻉ‪ ،‬ﻫﻞ ﺗﻌﺮﻑ ﻣﺎﻫﻲ ﺃﻭﻟﻮﻳﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ‪،‬ﺩﺍﺭ‬
‫ﺍﻟﺒﻼﻍ ﻁ‪ 1998 ،1‬ﻡ‪.‬‬
‫ﺣﻔﺼﺔ ﺃﲪﺪ ﺣﺴﻦ‪ ،‬ﺃﺻﻮﻝ ﺗﺮﺑﻴﺔ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺍﳌﻌﺎﺻﺮﺓ‬
‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬ﻁ‪ 2001 ،1‬ﻡ‪.‬‬
‫ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﻌﻚ‪ ،‬ﺑﻨﺎﺀ ﺍﻷﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ ﰲ ﺿﻮﺀ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ –ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪ .‬ﻁ‪2000 ،3‬ﻡ ‪.‬‬
‫ﺳﻨﺎﺀ ﺍﳋﻮﱄ‪ ،‬ﺍﻷﺳﺮﺓ ﻭﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﺋﻠﻴﺔ‪،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺑﲑﻭﺕ‪ ،‬ﻁ‬
‫‪.1984 ،1‬‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻴﺴﻮﻱ‪ ،‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻷﺳﺮﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ ‪1993‬ﻡ‪.‬‬

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‫ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﳏﻤﺪ ﺩﺭﻭﻳﺶ ﺍﳌﺮﺯﻭﻗﻲ‪،‬ﻭﺭﻗﺔ ﻋﻤﻞ ﻟﻠﻤﺸﺎﺭﻛﺔ ﰲ‬
‫ﺍﳌﺆﲤﺮ ﺍﻟﻌﺮﰊ ﺍﻹﻗﻠﻴﻤﻲ ﺍﻷﻭﻝ ﳊﻤﺎﻳﺔ ﺍﻷﺳﺮﺓ ‪ 2005‬ﻋﻤﺎﻥ ﺍﻷﺭﺩﻥ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺳﻌﺪ‪ ،‬ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ‬
‫ﺍﳉﺰﺍﺋﺮﻱ‪ ،‬ﺩﺍﺭ ﻫﻮﻣﻪ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻁ ‪.1996 ،2‬‬
‫ﻋﻤﺮ ﺯﻭﺩﺓ‪ ،‬ﻃﺒﻴﻌﺔ ﺍﻷﺣﻜﺎﻡ ﺑﺈﻬﻧﺎﺀ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺃﺛﺮ ﺍﻟﻄﻌﻦ‬
‫ﻓﻴﻬﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﺒﺎﻋﺔ ﺑﻦ ﻋﻜﻨﻮﻥ‪ ،‬ﺍﳉﺰﺍﺋﺮ‪ :‬ﺍﻧﺴﻴﻜﻠﻮﺑﻴﺪﻳﺎ‪.2003،‬‬
‫ﻟﻴﻠﻰ ﳏﻤﺪ ﺑﻠﺨﲑ‪ ،‬ﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﰲ ﺯﻣﻦ ﺍﻟﻌﻮﳌﺔ‪،‬ﺩﺍﺭ ﺍﳍﺪﻯ‪،‬‬
‫ﺍﳉﺰﺍﺋﺮ ‪2006‬ﻡ‬
‫ﻣﺄﻣﻮﻥ ﺍﳌﺒﻴﺾ‪ ،‬ﺍﻟﺘﻔﺎﻫﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻁ‪2000 ،1‬ﻡ‬
‫ﻣﺼﻄﻔﻰ ﺍﳋﺸﺎﺏ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﺎﺋﻠﻲ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ ‪ 1985‬ﻡ‬

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 ‫‪‬‬
‫ﺍﻹﻫﺪﺍﺀ‪3 .........................................................................‬‬
‫ﺑﻠﺨﲑ" ‪4 ......................................‬‬ ‫ﺗﻘﺪﱘ ﺑﻘﻠﻢ ﺍﻷﺳﺘﺎﺫﺓ "ﻟﻴﻠﻰ‬
‫ﺍﳌﻘﺪﻣﺔ ‪9 ..........................................................................‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ﻭﺃﳘﻴﺘﻪ ﻭﺿﺮﻭﺭﺗﻪ ‪14 .........................‬‬
‫‪ .1‬ﻣﻔﻬﻮﻡ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ‪14 .............................................‬‬
‫ﺃ‪.‬ﻣﻔﻬﻮﻡ ﺍﻷﺳﺮﺓ ‪14 ..........................................................‬‬
‫ﺏ‪.‬ﻣﻘﻮﻣﺎﺕ ﺍﻷﺳﺮﺓ ‪14 ......................................................‬‬
‫ﺝ‪.‬ﻣﻔﻬﻮﻡ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ‪17 .............................................‬‬
‫ﺩ‪ .‬ﺍﻟﺘﺄﺻﻞ ﺍﻟﺸﺮﻋﻲ ﻟﻺﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ‪18 ...............................‬‬
‫ﻫـ‪.‬ﺃﻗﺴﺎﻡ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ‪23 ...........................................‬‬
‫‪.2‬ﺃﳘﻴﺔ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ‪25 ................................................‬‬
‫‪.3‬ﺿﺮﻭﺭﺓ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ‪30 ............................................‬‬
‫‪ .4‬ﺃﻧﻮﺍﻉ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺳﺮﻳﺔ ‪35 ................................................‬‬
‫ﺃ‪.‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺸﺮﻋﻴﺔ ‪35 ..........................................................‬‬

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‫ﺍﻟﻨﻔﺴﻴﺔ ‪36 ........................................................‬‬ ‫ﺏ‪.‬ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺝ‪.‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺼﺤﻴﺔ ‪40 .......................................................‬‬
‫ﺩ‪.‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ‪41 ..........................................................‬‬
‫ﻫـ‪.‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ‪41 ......................................................‬‬
‫ﻭﺳﺎﺋﻞ ﻭﻣﺆﺳﺴﺎﺕ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ‪41 .................................‬‬
‫‪ .1‬ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺮﲰﻴﺔ ‪44 ....................................................‬‬
‫ﺃ‪ .‬ﺩﻭﺭ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ‪44 ...............................‬‬
‫ﺏ‪.‬ﺩﻭﺭ ﺍﶈﺎﻛﻢ ﻭﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ‪46 ....................‬‬
‫‪ .2‬ﺍﳌﺆﺳﺴﺎﺕ ﻏﲑ ﺍﻟﺮﲰﻴﺔ ‪50 ..............................................‬‬
‫‪ .3‬ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ ‪52 .....................................‬‬
‫ﺃ‪ .‬ﺍﳌﺴﺠﺪ ‪52 ...................................................................‬‬
‫ﺏ‪ .‬ﺩﻭﺭ ﺍﻹﻋﻼﻡ ﰲ ﺍﻹﺭﺷﺎﺩ ﺍﻷﺳﺮﻱ ‪54 ...............................‬‬
‫ﺍﳋﺎﲤـــﺔ ‪56 ...............................................................‬‬
‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ‪60 ..................................................‬‬
‫ﺍﻟﻔﻬﺮﺱ ‪62 ......................................................................‬‬

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