Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/28)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

yourself,” or he says to her guardian: “I want So-and-so to marry me”—meaning that he seeks to marry her in explicit terms that admit of no other possibility.

And she replies, “One would not turn away from someone like you,” or words to that effect. If the guardian of a woman who may be compelled to marry gives his assent, or if a woman who may not be compelled gives her assent to a Muslim, then it is forbidden for anyone else to propose to her, ...........

His statement, “And she replies: ‘One would not turn away from someone like you,’” means: “I would not turn away from you.”

His statement, “or words to that effect,” includes such expressions as: “Do not let yourself slip away,” and her saying: “If something is decreed, it will be.”

The author’s words imply that it is permissible for a person to speak to the woman to whom he is engaged. Accordingly, we say that this unrestricted statement of the author must be qualified: it is permissible only if speaking with her does not arouse desire or pleasurable enjoyment. If it does, then it is not permissible, for one must keep away from temptation.

His statement, “If the guardian of a woman who may be compelled gives his assent, or if a woman who may not be compelled gives her assent to a Muslim, then it is forbidden for anyone else to propose to her,” means that once the proposal has been made and the woman who may not be compelled gives her assent, or the guardian of the woman who may be compelled gives his assent, it becomes forbidden to propose to her.

The author’s words indicate that women fall into two categories: those who may be compelled and those who may not be compelled. This is based on the established position of the madhhab, as will come, if Allah wills. The sounder view is that no woman may be compelled into marriage. Yes, if he marries off a minor girl—and we hold that marrying off a minor girl is permissible—then her assent is not considered; rather, what counts is the guardian’s assent. But we are proceeding according to the author’s wording, and whether she may be compelled or not will come in its proper chapter, if Allah wills. Thus, what counts is the assent of the woman who may not be compelled and the assent of the guardian of the woman who may be compelled.

نفسك، أو يقول لوليِّها: أريد أن تزوجني فلانة، يعني أن يطلب نكاحها على وجه صريح لا احتمال فيه. وَتُجِيبُهُ: مَا يُرْغَبُ عَنْكَ، وَنَحْوُهُمَا، فَإِنْ أَجَابَ وَلِيُّ مُجْبَرَةٍ، أَوْ أَجَابَتْ غَيْرُ المُجْبَرَةِ لِمُسْلِمٍ، حَرُمَ عَلَى غَيْرِهِ خِطْبَتُهَا، ........... قوله: «وتجيبه: ما يرغب عنك» يعني أنا لا أرغب عنك. قوله: «ونحوهما» مثل لا تفوتي نفسك، وتقول: إن قضي شيء كان. وفهم من كلام المؤلف أنه يجوز للإنسان أن يخاطب مخطوبته، وعليه فنقول: هذا الإطلاق من المؤلف يجب أن يقيد بأن لا يحدث شهوة، أو تلذذ بمخاطبتها، فإن حصل ذلك فإنه لا يجوز؛ لأن الفتنة يجب أن يبتعد عنها الإنسان. قوله: «فإن أجاب ولي مجبرة أو أجابت غير المُجبَرَة لمسلم حرم على غيره خطبتها»، يعني إذا تمت الخطبة فأجابت غير المجبرة، أو أجاب ولي المجبرة حرمت خطبتها. وعلم من كلام المؤلف أن النساء قسمان: مجبرات، وغير مجبرات، وهذا مبني على المذهب كما سيأتي إن شاء الله تعالى، والصحيح أنه ليس هناك امرأة تجبر على النكاح، نعم لو زَوَّجَ صغيرةً، وقلنا بجواز تزويج الصغيرة فهذه لا تعتبر إجابتها، إنما المعتبر إجابة الولي، لكن نحن نمشي على كلام المؤلف، وكونها تجبر أو لا تجبر يأتي ـ إن شاء الله ـ في بابه، فالمعتبر إجابة غير المجبرة وإجابة ولي المجبرة.