Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

during his illness or while he was healthy. In this case, they inherit from one another: the husband inherits from her, and she inherits from him. This is why he said: “Rather, in the case of a revocable divorce whose waiting period has not ended.”

If he irrevocably divorces her during his feared fatal illness, while suspected of intending to deprive her of inheritance; or, while healthy, makes her irrevocable divorce contingent upon his falling ill; or upon an act of his, which he then performs during his illness or the like—then he does not inherit from her, whereas she inherits from him during her waiting period and thereafter, unless she remarries or apostasizes.

His statement, “If he irrevocably divorces her during his feared fatal illness, while suspected of intending to deprive her,” means that he does not inherit from her, while she inherits from him, as a treatment contrary to his intent, for legal stratagems do not invalidate rights.

His statement, “while suspected of intending to deprive her,” means that if he is not suspected of this intent, she does not inherit from him from the moment of the irrevocable divorce. An example in which he is not suspected is where a woman, upon seeing—for example—that her husband’s illness has become severe, requests a divorce and he divorces her. He is not suspected in this case, because she was the one who requested it; and when she is the one who requested it, there is no grounds for suspicion.

His statement, “or, while healthy, makes her irrevocable divorce contingent upon his falling ill,” means that a man says to his wife while he is healthy: “If I fall terminally ill, you are divorced.” She then inherits from him, because he is suspected of intending to deprive her.

His statement, “or upon an act of his, which he then performs during his illness or the like—then he does not inherit from her,” means that he says: “If I speak to Zayd, you are divorced.” Then, when the man falls terminally ill, he speaks to Zayd. According to the established position of the school, she is divorced, since it makes no distinction between an oath and divorce. He is suspected of intending to deprive her, because during his terminal illness he performed the act that would divorce her; therefore, he does not inherit from her.

But if he makes it contingent upon an act of hers and she performs it during his illness, then there are further details: if

طلاقها في المرض أو في الصحة، وهنا نقول: يجري التوارث بينهما، الزوج يرث منها وهي ترث منه، ولهذا قال: «بل في طلاق رجعي لم تنقضِ عدته». وَإِنْ أَبَانَهَا فِي مَرَضِ مَوْتِهِ المَخُوفِ مُتَّهَمَاً بِقَصْدِ حِرْمَانِهَا، أَوْ عَلَّقَ إِبَانَتَهَا فِي صِحَّتِهِ عَلَى مَرَضِهِ، أَوْ عَلَى فِعْلٍ لَهُ فَفَعَلَهُ فِي مَرَضِهِ وَنَحْوِهِ لَمْ يَرِثْهَا، وَتَرِثُهُ فِي العِدَّةِ وَبَعْدَهَا مَا لَمْ تَتَزَوَّجْ أَوْ تَرْتَدَّ. قوله: «وإن أبانها في مرض موته المخوف متهماً بقصد حرمانها» فإنه لا يرثها، وترثه هي معاملة له بنقيض قصده؛ لأن الحيل لا تبطل الحقوق. وقوله: «متهماً بقصد حرمانها»، إذا لم يتهم فإنها لا ترث منه من حين البينونة، مثال الذي لم يتهم: امرأة لما رأت زوجها اشتد به المرض ـ مثلاً ـ طلبت الطلاق فطلقها فهذا غير متهم؛ لأنها هي التي طلبت، وإذا كانت هي التي طلبت فلا تهمة. قوله: «أو علق إبانتها في صحته على مرضه» قال الرجل وهو صحيح لزوجته: إذا مرضت مرض الموت فأنت طالق، فإنها ترث؛ لأنه متهم. قوله: «أو على فعل له ففعله في مرضه ونحوه لم يرثها» قال: إن كلمتُ زيداً فأنت طالق، فلما مَرِض الرجل مرض الموت كلم زيداً، فإنها تطلق على المذهب، فإن المذهب لا فرق بين الحلف والطلاق، وهو متهم؛ لأنه فعل ما تطلق به في مرض موته فلا يرثها. ولو علقه على فعل لها فَفَعلَتْهُ في مرضه، ففيه تفصيل، إن

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