Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/496)

then according to both the established school position and the other view, she is divorced, because his oath has not been dissolved: the condition did not occur, so she is divorced in either case.

According to Shaykh al-Islam, however, in this case she is not divorced, because the apparent meaning is that he intended the condition to occur within the first marriage, upon which he made the divorce contingent. In fact, if you reflect carefully on the matter, you will find this view stronger than the others, for it is apparent that this husband never contemplated that this contingency would extend to the new marriage—unless he made the divorce contingent upon a quality that he wished her never to possess at all. In that case, it may be said that the condition resumes effect.

His statement, “as with emancipation,” means: just as when someone makes his slave’s emancipation contingent upon something, then sells the slave, and the condition upon which he made his emancipation contingent occurs, then buys him back, and it occurs after he has bought him back. For example, he says to his slave, “If you do such-and-such, you are free,” but the slave does not do it, so he sells him to Zayd. If the slave then does it while owned by Zayd, he is not emancipated, because he is not his property. But if he buys him from Zayd and the slave does it after he has bought him back, then he is emancipated, because the act occurred while he was his property.

His statement, “Otherwise, he is not,” means that if the condition does not occur during the second marriage, she is not divorced if it occurs while she is irrevocably separated from him, because during that period of irrevocable separation she is not his wife. This is just as the condition upon which emancipation was made contingent: if it occurs after the slave has left his ownership, it does not bring about emancipation.

The twelfth volume is complete—by the grace and enabling of Allah. It is followed by the thirteenth volume—with the help of Allah, Most High—beginning with the Book of Divorce.

فعلى المذهب وغير المذهب تطلق؛ لأن يمينه لم تنحل، فالصفة لم توجد فتطلق بكل حال. وعند شيخ الإسلام في هذه المسألة أنها لا تطلق؛ لأن الظاهر أنه أراد وقوع الصفة في النكاح الأول الذي علق عليه، وفي الحقيقة أنك إذا تدبرت الأمر، وجدت أن هذا القول أرجح من غيره؛ لأن الظاهر من هذا الزوج أنه لم يطرأ على باله أن هذا التعليق يشمل النكاح الجديد، اللهم إلا إذا كان علقها على صفة يريد ألا تتصف بها مطلقاً، فهذا قد يقال: إنها تعود الصفة. قوله: «كعتقٍ» يعني كما لو علق الإنسان عتق عبده على شيء، ثم باع العبد فوجدت الصفة التي علق عتقه عليها، ثم اشتراه فوجدت بعد شرائه، مثاله: قال لعبده: إن فعلت كذا وكذا فأنت حر، ولم يفعله فباعه على زيد، ثم فعله في ملك زيد فإنه لا يعتق؛ لأنه ليس في ملكه، ثم اشتراه من زيد، وفعله بعد أن اشتراه، فإنه يعتق؛ لأنه وجد الفعل وهو في ملكه. قوله: «وإلا فلا» يعني وإن لم توجد الصفة في النكاح الثاني، فإنها لا تطلق إذا وجدت حال البينونة؛ لأنها حال البينونة ليست زوجة، كما أن الشرط الذي عُلق عليه العتق إذا وجد بعد خروج ملكه عنه لا يحصل به العتق. تم المجلد الثاني عشر ـ بفضل الله وتوفيقه ويليه الثالث عشر ـ بعون الله تعالى ـ وأوله: كتاب الطلاق