Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/129)

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The sister of a woman observing a waiting period because of him, the sister of his wife, their two daughters, their paternal aunts, and their maternal aunts are forbidden to him temporarily …

The author, may Allah have mercy on him, then began discussing those women who are forbidden temporarily: those whose prohibition lasts for a specified period or until a person’s circumstances change. They are forbidden due to a reason that may cease to exist. Thus, he said:

“The sister of his woman observing a waiting period is forbidden to him temporarily.” That is, if he divorces a woman and she begins her waiting period, then wishes to marry her sister, this is forbidden until the waiting period ends.

His words, “and the sister of his wife,” refer to a wife whom he has not divorced. For if the sister of a divorced wife is forbidden as long as she remains in her waiting period, then the sister of a wife who has not been divorced is even more so.

His words, “The sister of his woman observing a waiting period and the sister of his wife are forbidden to him temporarily,” are an instance of imprecision on the part of the author, may Allah have mercy on him. The sister of his woman observing a waiting period and the sister of his wife are not themselves forbidden to him. The Quran does not state that a man’s wife’s sister is forbidden to him, nor that the sister of a woman observing a waiting period because of him is forbidden to him. Rather, it says: “And that you should combine two sisters in marriage” [al-Nisa 4:23]. What is forbidden, therefore, is marrying both sisters at the same time; the sister herself is not described as forbidden. This differs from one’s mother, daughter, or a woman in the state of consecration for pilgrimage, and the like, for these are described as forbidden. So let us express it as the Quran expresses it, in clear terms: “And that you should combine two sisters in marriage.”

Thus, the sister of one’s wife is forbidden; as for the sister of a woman observing a waiting period because of him, then—according to the author’s wording—she is forbidden even if the separation is an irrevocable major separation, such as a woman divorced

فَصْلٌ وَتَحْرُمُ إِلَى أَمَدٍ أخْتُ مُعْتَدَّتِهِ، وَأُخْتُ زَوْجَتِهِ، وَبِنْتَاهُمَا، وَعَمَّتَاهُمَا، وَخَالَتَاهُمَا، ....... ثم شرع المؤلف ﵀ بالمحرمات إلى أمد، وهن المحرمات إلى مدة معينة، أو تغير حال إلى أخرى، فهن محرمات لسبب يزول فقال: «وتَحْرُمُ إلى أمد أخت معتدته»، أي إذا طلق امرأة وشرعت في العدة، وأراد أن يتزوج أختها فإن ذلك حرام، حتى تنتهي العدة. قوله: «وأخت زوجته» أي التي لم تطلق؛ لأنه إذا حرمت أخت المطلقة ما دامت في العدة، فأخت غير المطلقة من باب أولى. وقوله: «وتحرم إلى أمد أخت معتدته، وأخت زوجته». هذا تسامح من المؤلف ﵀؛ لأن أخت معتدته وأخت زوجته لا تحرم عليه، فالقرآن لم ينص على أن أخت زوجته حرام عليه، ولا على أن أخت معتدته حرام عليه، بل قال: ﴿وَأَنْ تَجْمَعُوا بَيْنَ الأُخْتَيْنِ﴾ [النساء: ٢٣]، فالمحرم هو الجمع، أما نفس الأخت فليست موصوفة بأنها حرام، بخلاف الأم، والبنت، والمحرِمة، وما أشبه ذلك، فهؤلاء موصوفات بأنهن حرام، فلنعبر بما عبر به القرآن، وهو صريح، فقال: ﴿وَأَنْ تَجْمَعُوا بَيْنَ الأُخْتَيْنِ﴾. إذاً أخت الزوجة حرام، وأما أخت المعتدة ـ فعلى كلام المؤلف ـ أنها حرام، ولو كانت بائنة بينونة كبرى، كالمطلقة