Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/121)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

a person’s loins, excluding a son through breastfeeding. This is the stronger view. However, the majority of scholars say that it excludes an adopted son. Thus, Allah’s words, “your sons from your own loins” [al-Nisa’ 4:23], mean: not the sons whom you have adopted.

But this is open to question, particularly if the verse was revealed after the abolition of adoption. Once adoption had been legally abolished, there would be no need to exclude it, since it would not fall under the ruling in the first place and thus would not need to be excluded by this qualification. We shall discuss this, Allah willing.

His statement, “but not their daughters or their mothers,” means the daughters of one’s father’s wife and the daughters of one’s son’s wife. It is understood that what is meant by the daughters of one’s father’s wife are those other than one’s own grandmother or mother. Thus, if a man has a wife who has a daughter from another man, and that wife is not the mother of his son, then the son may marry that daughter, for there is no relation between them. She is not his sister, since she is neither from his mother nor from his father.

Therefore, a father may marry a mother and his son her daughter; and the reverse is likewise possible. This results in overlapping relationships, such that one may be both a paternal uncle and a maternal uncle, or both a paternal cousin and a maternal cousin. Such cases are well known in riddles.

His statement, “The mother of his wife and her grandmothers are forbidden through the contract,” means a valid marriage contract. The wife’s mother becomes forbidden merely by the conclusion of the contract. Thus, if a man contracts marriage with a woman and divorces her before consummation, her mother becomes forbidden to him, because Allah Most High states without qualification: “and the mothers of your wives” [al-Nisa’ 4:23]. A woman becomes one of a man’s wives merely through the contract.

His statement, “and her daughter and the daughters of her descendants become forbidden through consummation”: her daughter is among her descendants,

الإنسان، احترازاً من الابن من الرضاع، وهذا هو الراجح، ولكن جمهور العلماء يقولون: إنه احتراز من ابن التبني، فقوله تعالى: ﴿الَّذِينَ مِنْ أَصْلَابِكُمْ﴾ يعني لا من الأبناء الذين تبنيتموهم. ولكن يقال: في هذا نظر، لا سيما إن كانت الآية نزلت بعد إبطال التبني، فإنه إذا أبطِل التبني شرعاً لا يُحتاج إلى الاحتراز منه؛ لأنه غير داخل في الحكم حتى يحُتاج إلى الاحتراز منه بالقيد، وسنذكر ذلك إن شاء الله تعالى. وقوله: «دون بناتهن وأمهاتهن» أي بنات زوجة أبيه، وبنات زوجة ابنه، ومعلوم أن المراد بنات زوجة أبيه من غير جدته، أو من غير أمه، فلو كان للأب زوجة ولها بنت من غيره، وهذه الزوجة ليست أماً لولده، فإنه يجوز أن يتزوج الولد هذه البنت؛ لأنه لا علاقة بينه وبينها، فهي ليست أخته؛ لأنها ليست من أمه، ولا من أبيه أيضاً. إذاً يجوز أن يتزوج الأب أماً والابن بنتها، وكذلك العكس، وفيها تداخل بأن يكون عمًّا وخالاً، وابن عم وابن خال، وهي معروفة في الألغاز. وقوله: «وتحرم أم زوجته وجداتها بالعقد»، أي عقد النكاح الصحيح، فأم الزوجة حرام بمجرد العقد، فلو عقد على امرأة وطلقها قبل الدخول حرمت عليه أمها؛ لأن الله تعالى أطلق فقال: ﴿وَأُمَّهَاتُ نِسَائِكُمْ﴾ [النساء: ٢٣]، والمرأة تكون من نسائه بمجرد العقد. وقوله: «وبنتها وبنات أولادها بالدخول» بنتها من فروعها،