Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/26)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Thus, an explicit proposal and an indirect allusion are permissible for a husband who has irrevocably separated his wife by something other than three divorces. But where the separation is by three divorces, neither an indirect allusion nor an explicit proposal is permissible, because she is unlawful for him.

The evidence that the husband who irrevocably separated his wife by something other than three divorces may propose to her, both explicitly and by indirect allusion, is that her waiting period is owed to him and that he may marry her. Thus, every woman whom a man may marry and contract marriage with, he may propose to both explicitly and by indirect allusion.

“Like a revocably divorced wife; and both are forbidden regarding her to anyone other than her husband” ………

His statement, “Like a revocably divorced wife,” means: like a revocably divorced wife in relation to her husband. In fact, this example is questionable, because a revocably divorced wife is not proposed to by her husband; rather, he takes her back. He says, “I have taken you back,” completes the revocation, and she returns to being his wife. However, he mentioned this as a prelude to his statement:

“And both are forbidden regarding her to anyone other than her husband.” “Both are forbidden,” meaning an indirect allusion and an explicit proposal; “regarding her,” meaning regarding the revocably divorced wife. Thus, it is forbidden for anyone other than her husband to propose to a revocably divorced wife, whether explicitly or by indirect allusion, because she is still his wife. No one may approach the divorced wife of another man and say, “I want to marry you,” for this amounts to inciting her against her husband. Creating discord among people is not part of the religion. Indeed, among the gravest matters is seeking to separate a man from his wife—the way of the sorcerers:

“They learned from them that by which they cause separation between a man and his wife.” [al-Baqarah 2:102]

It is therefore understood from the author’s words that proposing to a woman observing a waiting period falls into three categories:

The first: it is forbidden both explicitly and by indirect allusion.

The second: it is permissible both explicitly and by indirect allusion.

إذاً يجوز التصريح والتعريض لزوج أبان زوجته بغير الثلاث، وبالثلاث لا يجوز التعريض ولا التصريح؛ لأنها تحرم عليه. والدليل على جواز خطبة المبانة بغير الثلاث ممن أبانها تصريحاً وتعريضاً أن العدة له، ويحل له تزوجها، فكل امرأة يجوز أن يتزوجها ويعقد عليها فإنه يجوز التصريح والتعريض في خطبتها. كَرَجْعِيَّةٍ، وَيَحْرُمَانِ مِنْهَا عَلَى غَيْرِ زَوْجِهَا ........... قوله: «كرجعية» يعني كرجعية له، والحقيقة هذا التمثيل فيه نظر؛ لأن الرجعية بالنسبة لزوجها ما تخطب، بل يراجعها، فيقول: أنا راجعتك، وتتمم الرجعة، وتعود زوجته، لكنه ذكر ذلك تمهيداً لقوله: «ويحرمان منها على غير زوجها» «يحرمان»، أي: التعريض والتصريح «منها» أي: من الرجعية، فالرجعية يحرم على غير زوجها أن يخطبها تصريحاً أو تعريضاً؛ لأنها زوجة، ولا يجوز لأحد أن يأتي لامرأة رجل طلقت ويقول: أريد أن أتزوجك؛ لأن هذا معناه أنه خبَّبها على زوجها، وليس من الدين الإفساد بين الناس، ومن أعظم الأشياء محاولة التفريق بين الرجل وأهله الذي هو طريق السحرة: ﴿فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ﴾ [البقرة: ١٠٢]. فعلم من كلام المؤلف أن خطبة المعتدة لها ثلاث حالات: الأولى: تحرم تصريحاً وتعريضاً. الثانية: تجوز تصريحاً وتعريضاً.