Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/226)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

it turns out to cover most of the skin concealed by clothing, then the option is forfeited, because she accepted the type of defect. The same applies in the reverse case: since he accepted the type of defect, we say: You were negligent; why did you not investigate this defect to determine whether it was extensive or slight?

Likewise, if she accepts his insanity—or he accepts hers—on the basis that it lasts for an hour, but it then becomes clear that she suffers episodes of insanity for hours or days, the option is forfeited. This is because the person accepted the type of defect. As for its extent, the person was negligent in failing to verify and investigate the degree of this defect.

“Neither party’s annulment is valid except through a judge,” …

His statement, “Neither party’s annulment is valid except through a judge,” means that once the defect has been established and she seeks annulment of the marriage contract, or he seeks its annulment, the annulment is not valid except through a judge. The judge is the qadi, on account of Allah’s saying: “O David, indeed We have made you a successor upon the earth, so judge between the people in truth” [Sad: 26]. This is to put an end to dispute, because some defects are matters over which there is disagreement, and a judge’s ruling settles the disagreement. Moreover, since it is a marriage contract, greater caution must be exercised concerning it.

What formula does the judge use to annul the marriage? We say: he may use either of two formulations. He may say, “I annul the marriage of Zayd to Fatimah because of his defect,” or, “because of her defect.” Or he may say to either spouse, “I have authorized you to annul it,” whereupon the husband says, “I annul my marriage to my wife because of her defect,” or she says, “I annul my marriage to my husband because of his defect.” Thus, he either carries out the annulment himself or appoints one of the spouses to do so.

Shaykh al-Islam Ibn Taymiyyah said: In the event of a dispute, the judge annuls it; but when they agree, there is no need for a judge. What he said

تبين أنه غالب جلده المستور بالثياب، فهنا يسقط الخيار؛ لأنها رضيت بجنس العيب، وكذلك هو بالعكس، لما رضي بجنس العيب، قلنا: أنت الذي فرطت، لماذا لم تنقب عن هذا العيب، هل هو كثير أو قليل؟ وكذلك لو رضيت بجنونه أو رضي هو بجنونها لمدة ساعة، فتبين أنها تجن لساعات، أو لأيام فإنه يسقط الخيار؛ وذلك لأنه رضي بجنس العيب، أما مقداره فهو المفرط في عدم التثبت والتنقيب عن مدى هذا العيب. وَلَا يَتِمُّ فَسْخُ أَحَدِهِمَا إِلاَّ بِحَاكِمٍ، .......... قوله: «ولا يتم فسخ أحدهما إلا بحاكم» يعني إذا ثبت العيب وطلبت أن يفسخ العقد، أو طلب هو أن يفسخ العقد فلا يتم الفسخ إلا بحاكم، والحاكم هو القاضي؛ لقوله تعالى: ﴿يَادَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ﴾ [ص: ٢٦]، وذلك لقطع النزاع، ولأن في بعض العيوب ما هو مختلف فيه، وحكم الحاكم يرفع الخلاف، ولأنه عقد نكاح فيحتاط له أكثر. فما هي الصيغة التي يفسخ بها الحاكم النكاح؟ نقول: له صيغتان: إما أن يقول: فسخت نكاح زيد من فاطمة للعيب الذي فيه، أو للعيب الذي فيها، أو يقول لأحدهما: إني قد جعلت لك الفسخ، فيقول الزوج: قد فسخت زوجتي لعيبها، أو تقول هي: فسخت زوجي لعيبه، فهو إما أن يباشر الفسخ بنفسه، أو يوكل أحد الزوجين بذلك. وقال شيخ الإسلام ابن تيمية ﵀: عند التنازع يفسخه الحاكم، وعند الاتفاق لا حاجة إلى الحاكم، وما قاله