Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/141)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

a husband except through a valid marriage contract. Accordingly, the condition is that she have intercourse with a husband who married her under a valid contract. This excludes the case where he marries her under an invalid contract, such as when he intends thereby to make her lawful again for her former husband, for such an intention invalidates the contract. The evidence for this is Allah’s saying, Most High: “And if he divorces her, then she is not lawful to him afterward until she marries another husband.” [al-Baqarah: 230]

Reflect upon His words, “until she marries another husband,” and it will become clear to you that marriage here means sexual intercourse. Elsewhere in the Quran, marriage refers to the contract itself, except in this instance. The proof is His saying, “another husband.” Had marriage here meant the contract, this would have been a pointless repetition, and the meaning would have been: until she marries a husband. Thus, the word “husband” cannot apply unless the marriage contract is valid. This is why, if a man married her merely to make her lawful for her former husband and then had intercourse with her, she would not become lawful for the first husband.

If the second husband married her under a valid contract, went in unto her, and had intimate contact with her, but did not have intercourse with her, she does not become lawful for the first husband. The evidence is the account of the wife of Rifa'ah al-Qurazi (may Allah be pleased with him). Rifa'ah divorced her three times, after which she married Abd al-Rahman ibn al-Zubayr (may Allah be pleased with him), but he was incapable of intercourse. She came to complain to the Prophet, peace and blessings be upon him, saying that Rifa'ah had divorced her and made the divorce final, and that she had married Abd al-Rahman ibn al-Zubayr, but that he had nothing like the fringe of a garment, gesturing to her garment. The Prophet, peace and blessings be upon him, said to her: “Do you wish to return to Rifa'ah? No—not until you taste his sweetness, and he tastes your sweetness.” (1)

(1) Narrated by al-Bukhari in The Book of Divorce, chapter: “Whoever Deems Triple Divorce Permissible …” (5260); and by Muslim in The Book of Marriage, chapter: “A Woman Divorced Three Times Is Not Lawful …” (1433), on the authority of Aishah.

زوجاً إلا بعقد صحيح، وعلى هذا يكون الشرط أن يطأها زوج تزوجها بعقد صحيح، حتى يخرج ما لو تزوجها بعقد فاسد، كما لو نوى التحليل؛ لأن نية التحليل تفسد العقد، والدليل على هذا قول الله تعالى: ﴿فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ [البقرة: ٢٣٠]، وتأمل قوله: ﴿حَتَّى تَنْكِحَ زَوْجًا﴾ يتبين لك أن المراد بالنكاح هنا الجماع، وأما في سائر القرآن فالنكاح هو العقد إلا في هذا الموضع، ودليل ذلك قوله: ﴿زَوْجًا غَيْرَهُ﴾، فلو كان المراد بالنكاح العقد لكان تكراراً بلا فائدة، ولكان المعنى حتى تتزوج زوجاً، فقوله: ﴿زَوْجًا﴾ لا يمكن أن يكون زوجاً إلا إذا كان النكاح صحيحاً، ولهذا لو نكحها محلل وجامعها لم تحل للأول. ولو أن الزوج الثاني تزوجها بعقد صحيح، ودخل عليها وباشرها، ولكن لم يطأها، فإنها لا تحل للأول، ودليل ذلك قصة امرأة رفاعة القرظي ﵄، فإن رفاعة طلقها ثلاث تطليقات، وتزوجت بعده عبد الرحمن بن الزَّبِير ﵁، ولكنه ليس عنده قدرة على النكاح، وجاءت تشتكي إلى الرسول ﷺ تقول له: إن رفاعة طلقها وبتَّ طلاقها، وإنها تزوجت عبد الرحمن بن الزَّبير، وليس معه إلا مثل هدبة الثوب وأشارت بثوبها، فقال لها النبي ﷺ: «أتريدين أن ترجعي إلى رفاعة؟ لا، حتى تذوقي عسيلته، ويذوق عسيلتك» (١).

(١) أخرجه البخاري في الطلاق/ باب من جوز الطلاق الثلاث … (٥٢٦٠)؛ ومسلم في النكاح/ باب لا تحل المطلقة ثلاثاً … (١٤٣٣) عن عائشة ﵂.