Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/471)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the correct view is that of Ibn Abbas and those who followed him. But if the wording, “Accept the garden and divorce her with one divorce,” is authentically established, then it is plainly a divorce, and one cannot depart from that conclusion. The narration stating, “Separate from her,” is then understood to mean: separate from her by a divorce.

No divorce takes effect upon a woman observing the waiting period following khulʿ, even if he addresses her directly with it. …

His statement, “No divorce takes effect upon a woman observing the waiting period following khulʿ, even if he addresses her directly with it”: Divorce does not take effect upon a woman observing the waiting period following khulʿ, because she has become irrevocably separated from her husband, though she is still required to observe a waiting period. The author thus indicates that khulʿ entails a waiting period. Accordingly, she must observe the same waiting period as a divorced woman: if she menstruates, then three menstrual cycles; if she is not of those who menstruate, then three months; and if she is pregnant, then until she gives birth.

Some scholars hold that a woman who obtains khulʿ need not observe a waiting period; rather, she need only establish that her womb is free of pregnancy. This is the correct view: she is not required to observe a waiting period, but only to establish that her womb is free of pregnancy. Once she has menstruated a single time, her waiting period is complete. This is because the apparent meaning of the Quran is that the waiting period applies only to a divorced woman. Allah the Exalted says:

“Divorced women shall wait by themselves for three menstrual periods.” [al-Baqarah 2:228]

The verse indicates that the woman required to wait for three menstrual cycles is specifically the divorced woman. This is also what is authentically reported from the Commander of the Faithful, Uthman (1).

If someone were to say: If you hold that a woman who obtains khulʿ is required only to establish that her womb is free of pregnancy, and you explain this on the grounds that she has become irrevocably separated from her husband, then say:

(1) Reported by al-Nasai in The Book of Divorce, chapter: "The Waiting Period of a Woman Who Obtains Khul" (6:186); and by Ibn Majah in The Book of Divorce, chapter: "The Waiting Period of a Woman Who Obtains Khul" (2058), on the authority of al-Rubayyi bint Muawwidh, who stated that Uthman ruled accordingly in her case and informed her that it was the ruling of the Prophet.

الصواب قول ابن عباس ﵄ ومن تابعه، وأما إذا صحت اللفظة: «اقبل الحديقة وطلقها تطليقة» فإنه واضح أنه طلاق، ولا يمكن للإنسان أن يحيد عنه، وتحمل رواية «فارقها» على أن المراد فارقها فراق طلاق. وَلَا يَقَعُ بِمُعْتَدَّةٍ مِنْ خُلْعٍ طَلَاقٌ وَلَوْ وَاجَهَهَا بِهِ، ...... قوله: «ولا يقع بمعتدةٍ من خلع طلاقٌ ولو واجهها به» المعتدة من خلع لا يقع عليها الطلاق؛ لأنها بانت من زوجها، وعليها العدة، وأفاد المؤلف ﵀ أن الخلع يوجب العدة، وعلى هذا فيجب عليها أن تعتد كما تعتد المطلقة تماماً، إن كانت تحيض فبثلاث حيض، وإن لم تكن من ذوات الحيض فبثلاثة أشهر، وإن كانت حاملاً فبوضع الحمل. وذهب بعض أهل العلم: إلى أن المختلعة لا تعتد، وإنما تُستبرأ، وهذا القول هو الصحيح أنه لا عدة عليها، وإنما عليها استبراء، فإذا حاضت مرة واحدة انتهت عدتها؛ لأن ظاهر القرآن أن العدة إنما هي على المطلقة قال تعالى: ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾ [البقرة: ٢٢٨]، فدلت الآية على أن التي يلزمها ثلاثة قروءٍ إنما هي المطلقة، وهذا هو الذي صح عن أمير المؤمنين عثمان (١) ﵁. فإن قال قائل: إذا قلتم: إن المختلعة لا يجب عليها إلا استبراء فقط، وعللتم ذلك بأنها بانت من زوجها، فقولوا:

(١) أخرجه النسائي في الطلاق/ باب عدة المختلعة (٦/ ١٨٦)؛ وابن ماجه في الطلاق/ باب عدة المختلعة (٢٠٥٨) عن الرُّبيع بنت معوذ ﵂ أن عثمان ﵁ قضى به فيها، وأخبر أنه قضاء النبي ﷺ.