Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/15)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The first is that she is more likely to bear noble children—that is, the child is more likely to possess excellence—because he inherits traits from his maternal uncles as well as from his own family, and thus his character is formed from the qualities of both sides. This is something sought after. How many people have taken after their maternal uncles in generosity, chivalry, and manliness.

The second is that estrangement may arise between him and her, leading to the severing of kinship ties. For example, problems may occur between them, and then her paternal uncle may come and quarrel with him or with his father, thereby causing a rupture in family ties. Thus, it is preferable for him to marry a non-relative.

What they have said is correct. However, if there is among his relatives a woman who is better than the non-relative in other respects, then she is preferable. That is, when they are otherwise equal, the non-relative may be preferable; but when one outweighs the other in other considerations, then undoubtedly we give preference to the relative. This includes the case where, for example, his cousin is a woman of religion and good character, while her family is in difficult circumstances and needs kindness and assistance. There is no doubt that this is a great benefit. Thus, a person should consider the benefits involved in this matter. So long as there is no revealed text that must be followed in the matter, one should follow what serves the relevant interests.

“A virgin, …”

His statement, “a virgin,” means one who has not previously been married. This is based on the Prophet’s saying to Jabir ibn Abdullah, when he asked him, “Have you married?” He replied, “Yes.” He said, “A virgin or a previously married woman?” He replied, “Rather, a previously married woman.” The Prophet said, “Why not a virgin, that you might play with her and she might play with you?” (1) Thus, a virgin is preferable, because she has not looked longingly toward previous men, her heart has not become attached to anyone before him, and because this man is the first man to have marital relations with her, so she becomes more attached to him.

(1) Its source citation has been given previously on p. 11.

أحدهما: أنه أنجب للولد يعني يكون فيه نجابة؛ لأنه يأخذ من طبائع أخواله، ومن طبائع أهله، فيتكون من ذلك خلق من الخلقين جميعاً، وهذا أمر مقصود، وكم من أناس كثيرين جذبهم أخوالهم في الكرم، والشهامة، والرجولة. الثاني: أنه ربما حصل بينه وبينها جفوة، فيؤدي إلى قطيعة الرحم، كأن يقع بينه وبينها مشاكل، فيأتي ـ مثلاً ـ عمه ويتنازع معه أو مع أبيه، فيحصل بذلك قطيعة الرحم، فكونه يأخذ امرأة أجنبية أولى. وما قالوه صحيح، لكن إذا وجد في الأقارب من هو أفضل منها بالاعتبارات الأخرى، فإنه يكون أفضل، يعني عند التساوي ربما تكون الأجنبية أولى، لكن مع التفاضل بالاعتبارات الأخرى لا شك أننا نقدم القريبة، ومن ذلك إذا كانت ـ مثلاً ـ بنت العم امرأة ذات دين وخلق، وأحوالهم ـ مثلاً ـ ضعيفة يحتاجون إلى رفق ومساعدة، فإنه لا شك أن هذا مصلحة كبيرة، فالإنسان يراعي المصالح في هذا الأمر، وما دامت المسألة ليس فيها نص شرعي يجب الأخذ به فإن الإنسان يتبع في هذا المصالح. بِكْرٍ، ........ قوله: «بكر»، وهي التي لم تتزوج من قبل، لقول النبي ﷺ لجابر بن عبد الله ﵄ لما سأله تزوجت؟ قال: نعم، قال: «بكراً أم ثيباً؟»، قال: بل ثيباً، فقال: «فهلاَّ بكراً تلاعبك وتلاعبها» (١)، فالبكر أفضل؛ لأنها لم تطمح إلى رجال سابقين، ولم يتعلق قلبها بأحد قبله، ولأن أول من يباشرها من الرجال هذا الرجل، فتتعلق به أكثر.

(١) سبق تخريجه ص (١١).