Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/49)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

does not conform to the Sacred Law at all, the Sacred Law assigns to it the consequences it has assigned merely upon its occurrence. Thus, they answered this objection.

Third: the Messenger ﷺ instructed Ibn Umar to take her back. If we say that divorce during menstruation takes effect and is counted as one pronouncement against him, then taking her back does not remove its harmful consequence; rather, it increases it, and taking her back becomes an instruction to increase the number of divorces. For if he takes her back while having no desire for her, then wishes to divorce her, he will have two pronouncements counted against him. Thus, the harm of validating what is forbidden has not been removed, but has instead increased. The Sacred Law seeks to reduce divorce, not increase it; this is why it prohibited anything beyond one pronouncement.

Fourth: most versions of the hadith of Ibn Umar do not state that he divorced her only once. Rather, most reports leave the matter unrestricted. If it is unrestricted and not qualified as being a single pronouncement, then the apparent meaning is that it did not take effect. For had it taken effect, the instruction to take her back would have required clarification, so that it could be known whether this was the final pronouncement or one preceding it. If it was the final pronouncement and had taken effect, then taking her back would not be possible.

If someone objects to our view, saying: The Prophet ﷺ said, “Tell him to take her back,” yet taking back can only occur after a waiting period,

our response is that, in its technical sense, taking back applies only after a divorce followed by a waiting period; but linguistically, it may carry this meaning as well as others. Evidence for this is the saying of Allah concerning a woman divorced by the third pronouncement: “If he divorces her, she is not lawful for him thereafter until she marries another husband. If the latter husband divorces her, there is no blame upon the two of them if they return to one another” (upon the two of them), that is, upon the first husband and the wife, “if they

يوافق الشرع إطلاقاً فإنه يرتب عليه ما رتبه الشرع عليه بمجرد وجوده، فانفكوا عن هذا الإيراد. ثالثاً: أن الرسول ﷺ أمر ابن عمر ﵄ بردها، وإذا قلنا بوقوع الطلاق في الحيض وحسبت عليه طلقة، فإن المراجعة لا ترفع مفسدته، بل تزيد وتكون المراجعة أمراً بتكثير الطلاق؛ لأنه إذا راجعها ولم يكن له رغبة فيها، فأراد أن يطلقها صار عليه طلقتان، فلم ترتفع مفسدة الوقوع في المحرم، بل زادت عليه، والشرع يحب أن ينقص الطلاق لا أن يزيد؛ ولهذا حرم ما زاد على الواحدة. رابعاً: أن أكثر الروايات الواردة في حديث ابن عمر ﵄ ليس فيها أنه لم يطلقها إلا واحدة، بل أكثر الروايات على أنه مُطْلَق؛ فإن كان مُطْلَقاً ولم يقيد بواحدة، فظاهر أنه لم يقع؛ لأنه لو كان واقعاً لاحتاج الأمر بالمراجعة إلى تفصيل حتى يعرف، هل هذه آخر واحدة أو هي التي قبلها؟ لأنه إذا كانت آخر واحدة وقد وقعت فلا تمكن المراجعة. فإن اعترض معترض على قولنا، فقال: إن النبي ﷺ قال: «مرهُ فليراجعها»، والمراجعة لا تكون إلا بعد عدة. فجوابنا على هذا أن نقول: المراجعة اصطلاحاً لا تكون إلا بعد عدة، والمراجعة لغة تكون لهذا المعنى ولغيره، ويدل لذلك قول الله ﵎ في المرأة تطلق الطلقة الثالثة: ﴿فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ فَإِنْ طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يَتَرَاجَعَا﴾ (عَلَيْهِمَا) أي: على الزوج الأول، والزوجة ﴿أَنْ