Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/178)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

have the power to end the marriage, his intention has no effect.” Accordingly, the intention of the wife and her guardian has no effect, because they do not have the power to end the marriage.

Some scholars held that the intention of the wife and her guardian is like that of the husband. This differs from the madhhab. They concede that neither of them has the power to end the marriage, but they say that they may seek to undermine it: she may make the husband’s life miserable until he divorces her, or they may tempt him with money. Marriage is a contract between a husband and wife; so if the husband’s intention has an effect, the wife’s intention should likewise have an effect.

Thus, there are three parties: the husband, the wife, and the guardian. According to the madhhab, the only one among them whose intention has an effect is the husband. The stronger view, however, is that if any one of the three has such an intention, it invalidates the marriage contract, because the Prophet, peace and blessings be upon him, said: “Actions are only by intentions.” When the guardian concluded the contract, he did not intend a lasting and permanent marriage; and the same applies to the wife.

If someone were to say: The wife of Rifāʿah al-Quraẓī married ʿAbd al-Raḥmān ibn al-Zubayr, may Allah be pleased with him, and came to complain to the Messenger, peace and blessings be upon him, that his sexual organ was no more than the fringe of a garment. He asked her, “Do you want to return to Rifāʿah?” She replied, “Yes.” (1) Does this not indicate that the wife’s intention has no effect? We answer: Was this desire present before the marriage contract, or did it arise after she saw this defect in her second husband? What appears to be the case is that it arose after she saw it. For he married her and consummated the marriage with her, and she initially raised no objection; then she came complaining. The apparent circumstances indicate that, had she not found this defect, she would not have come to complain. And Allah knows best, although the hadith admits of another possibility.

If a taḥlīl marriage is invalid and does not make her lawful for the first husband, when does she become lawful for him?

(1) Previously cited, p. 141.

فرقة بيده لا أثر لنيته، فعلى هذا تكون الزوجة ووليها لا أثر لنيتهما؛ لأنه لا فرقة بيدهما. وذهب بعض أهل العلم إلى أن نية المرأة ووليها كنية الزوج، وهو خلاف المذهب، وسلموا بأنه لا فرقة بيدهما، لكن قالوا: بإمكانهما أن يسعيا في إفساد النكاح، بأن تنكد على الزوج حتى يطلقها، أو يغروه بالدراهم، والنكاح عقد بين زوج وزوجة، فإذا كانت نية الزوج مؤثرة فلتكن نية الزوجة مؤثرة أيضاً. فعندنا ثلاثة: الزوج، والزوجة، والولي، والذي تؤثر نيته منهم هو الزوج على المذهب، والقول الراجح أن أي نية تقع من واحد من الثلاثة فإنها تبطل العقد، لقول النبي ﷺ: «إنما الأعمال بالنيات» والولي حينما عقد لم ينوِ نكاحاً مستمراً دائماً، وكذلك الزوجة. فإذا قال قائل: امرأة رفاعة القرظي تزوجت عبد الرحمن بن الزَّبير ﵄ وجاءت تشكو للرسول ﵊ أن ما معه مثل هدبة الثوب، فقال لها: «أتريدين أن ترجعي إلى رفاعة؟»، فقالت: نعم (١)، ألا يدل ذلك على أن نية الزوجة لا تؤثر؟ نقول: هذه الإرادة، هل هي قبل العقد، أو حدثت بعد أن رأت الزوج الثاني بهذا العيب؟ الذي يظهر أنها بعد أن رأته؛ لأن كون الرجل يتزوجها ويدخل بها، وليس عندها أي ممانعة، ثم جاءت تشتكي، فظاهر الحال أنه لولا أنها وجدت هذه العلة ما جاءت تشتكي، والله أعلم، وإن كان الحديث فيه احتمال. فإذا كان نكاح المحلل باطلاً ولا تحل به للأول، فمتى تحل؟

(١) سبق تخريجه ص (١٤١).