Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/181)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

while both are aware of that.” This is an exception to the issue under discussion:

The first case: when he makes it conditional upon the will of Allah, such as saying, “I have given you my daughter in marriage, if Allah wills,” and the other replies, “I accept.” The marriage is valid. If someone asks, “How can it be valid when we do not know the will of Allah?” we reply: Rather, we do know the will of Allah, for when we carry out what we have been commanded in the manner Allah has commanded, we know that Allah has willed our action. Thus, if you say, “I have given you in marriage, if Allah wills,” and I say, “I accept this marriage,” we know, by its having taken place, that Allah willed it; and we know that Allah approves of it according to the Sacred Law. By its occurrence, then, we know that it is willed by Allah; and by knowing that it conforms to the requirements of the Sacred Law, we know that Allah approves of it. Thus, by its occurrence we know that it is willed, and by its conformity to the Sacred Law we know that it is approved. This is because Allah approves only of that which conforms to His Law:

“If you disbelieve, then indeed Allah is Free of need of you; and He does not approve disbelief for His servants.” [al-Zumar: 7]

And He, Exalted is He, says:

“Even if you are pleased with them, Allah is not pleased with the defiantly disobedient people.” [al-Tawbah: 96]

Whatever contradicts the command of Allah and His Messenger ﷺ is not approved by Him, whether it occurs or not. Whatever conforms to His will does occur, whether or not it is approved by Him.

The second case: if he is her guardian, and says, “I have given you this woman in marriage if she is my daughter,” while he knows that she is his daughter and the witnesses know that she is his daughter, then this condition is in reality a statement of fact, and the marriage is valid. The reason is that this is the actual state of affairs: had she not been his daughter, he would not have given her in marriage. This is a condition based on the existence of the stipulated matter.

The third case: if he makes it conditional upon the absence of an impediment, saying, “I have given you this daughter of mine in marriage if her waiting period has ended,” while the husband knows that her waiting period has ended and the witnesses know that it has ended, then the marriage is valid, because this

وهما يعلمان ذلك» هذا استثناء من هذه المسألة: المسألة الأولى: إذا علقه بمشيئة الله، مثل أن يقول: زوجتك بنتي إن شاء الله، فقال: قبلت، فإن النكاح يصح، فإذا قال قائل: كيف يصح، ونحن لا نعلم مشيئة الله؟ قلنا: بل قد علمنا مشيئة الله؛ لأننا إذا فعلنا المأمور على حسب ما أمر الله به فقد علمنا أن الله قد شاء فِعْلَنا؛ فإذا قلت: زوجتك إن شاء الله، فقلت: قبلت هذا الزواج، علمنا أن الله شاءه لما وقع، وأن الله يرضاه بمقتضى الشرع، فنحن بوقوعه علمنا أنه مُشاءٌ لله، وبمعرفتنا أنه منطبق على مقتضى الشريعة علمنا رضا الله به، فبالوقوع، نعلم أنه مراد، وبموافقته للشرع نعلم أنه مرضي؛ وذلك لأن الله لا يرضى إلا ما وافق شرعه: ﴿إِنْ تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنْكُمْ وَلَا يَرْضَى لِعِبَادِهِ الْكُفْرَ﴾. [الزمر: ٧]، وقال تعالى: ﴿فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لَا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ﴾ [التوبة: ٩٦]، فما خالف أمر الله ورسوله ﷺ فهو غير مرضي له، وقع أم لم يقع، وما وافق مشيئته وقع، سواء كان مرضياً له أم لم يكن مرضياً له. المسألة الثانية: إذا كان ولياً لها بأن قال: زوجتك هذه إن كانت ابنتي، وهو يعلم أنها بنته، والشهود يعلمون أنها ابنته، فهذا التعليق في الحقيقة بيان للواقع فيصح النكاح؛ والسبب أن هذا هو الواقع؛ لأنه لو لم تكن ابنته ما زوجها، وهذا تعليق على وجود الشرط. المسألة الثالثة: لو علقه على انتفاء مانع، بأن يقول: زوجتك ابنتي هذه إن كانت انقضت عدتها، والزوج يعلم أنها منقضية، والشهود يعلمون أنها منقضية، فالنكاح صحيح؛ لأن هذا