Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/140)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

to show that a person is human and may err in a matter that is plain. What difference is there, in this regard, between the adulterer and the adulteress when the evidence is one and the same? Therefore, without doubt, the stronger view is that an adulterer may not be married off until we know, from circumstantial indications, that he has repented. Once it is known that this man shows signs of sorrow and remorse, has reformed himself, and avoids situations that give rise to suspicion, he may then be married.

In summary: an adulteress is unlawful in marriage to the adulterer and to anyone else until she repents. In addition, her waiting period must come to an end; its explanation will follow, Allah willing. Thus, if she repents but her waiting period has not ended—which, according to the school of law, is three menstrual periods—she remains unlawful.

The apparent meaning of the author’s words is that she is not lawful for the adulterer or anyone else for as long as she remains in her waiting period, even if she has repented. This is the view of the majority of scholars, because a child born through adultery is not legally attributed to the adulterer, whether or not he claims the child as his own.

And a wife divorced from him three times is unlawful until another husband has intercourse with her, and a woman in the state of ihram is unlawful until she exits ihram, …

His statement: “And a wife divorced from him three times is unlawful until another husband has intercourse with her” (1). A woman divorced three times is unlawful to him by the explicit text of the Quran. Allah, Most High, says: “Divorce is twice.” Then He says: “And if he divorces her”—that is, the third time—“she is not lawful to him afterward until she marries another husband.”

Thus, concerning a woman divorced three times: whether we adopt the view of the majority—that if he says, “You are divorced three times,” or, “You are divorced, you are divorced, you are divorced,” or, “You are divorced, then divorced, then divorced,” she becomes irrevocably divorced by this—or we adopt the second and stronger view, that she does not become irrevocably divorced by this and only becomes so after three separate divorces, after these three divorces she becomes unlawful to him until another husband has intercourse with her—that is, has marital relations with her—and it is not possible for him to be

(1) A detailed discussion of this will come in the Book of Divorce, Allah willing.

هذه الأمثلة ليعلم أن الإنسان بشر قد يخطئ في أمر واضح، فما الفرق بين الزاني والزانية في هذا الباب، والدليل واحد؟! ولهذا فالقول الراجح بلا شك أنه لا يجوز أن يُزَوَّجَ الزاني حتى نعلم أنه تاب بالقرائن، فإذا علمنا أن هذا الرجل ظهر عليه أثر الحزن والندم، واستقام وابتعد عن مواضع الريب فحينئذٍ يُزَوَّجُ. والخلاصة: أن الزانية تحرم على الزاني وغيره حتى تتوب، ويضاف إلى هذا أن تنقضي عدتها، وسيأتي ـ إن شاء الله ـ بيانها، فإن تابت ولكنها لم تنقضِ العدة، وهي ثلاث حيض على المذهب، فإنها لا تحل. وظاهر كلام المؤلف أنها لا تحل للزاني ولا لغيره، ما دامت في العدة ولو تابت، وهو قول جمهور العلماء؛ وذلك لأن الزاني لا يلحقه ولده من الزنا، سواء استلحقه أم لم يستلحقه. وَمُطَلَّقَتُهُ ثَلَاثاً حَتَّى يَطَأَهَا زوْجٌ غَيْرُهُ، وَالْمُحْرِمَةُ حَتَّى تَحِلَّ، ..... قوله: «ومطلقته ثلاثاً حتى يطأها زوج غيره» (١)، مطلقته ثلاثاً حرام عليه بنص القرآن، قال الله تعالى: ﴿اَلطَّلَاقُ مَرَّتَانِ﴾ ثم قال: ﴿فَإِنْ طَلَّقَهَا﴾ أي المرة الثالثة ﴿فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾. فالمطلقة ثلاثاً سواء قلنا بقول الجمهور، أنه إذا قال: أنت طالق ثلاثاً، أو: أنت طالق، أنت طالق، أنت طالق، أو: أنت طالق، ثم طالق، ثم طالق تبين به، أو قلنا بالقول الثاني الراجح: إنها لا تبين به، ولا تبين إلا بثلاث مرات، بعد هذه الثلاث تحرم عليه حتى يطأها ـ أي يجامعها ـ زوج غيره، ولا يمكن أن يكون

(١) سيأتي بسط هذا في كتاب الطلاق ـ إن شاء الله ـ.