Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/54)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

differs from him. Yet he was undoubtedly influenced by him and by his views. As far as I know—despite my own limitations—Shaykh al-Islam, may Allah have mercy on him, was consistently guided to what is correct; thus, most of what he chose was correct.

Al-Shawkani, may Allah have mercy on him, wavered over this issue: at one time he would say one thing, and at another time something else, as he indicated in Nayl al-Awtar. Therefore, the student of knowledge who wishes to benefit himself and his Ummah must investigate this matter thoroughly and clearly, and study the statements of the scholars concerning it. He should not be predisposed toward any particular view. Rather, when he reviews the scholarly disagreement, he should be impartial, standing among the scholars’ views as an arbitrator who does not favor one over another. For we have seen the problem of one who first adopts a belief and then adduces evidence on the basis of that belief: you find him inclining toward what he believes, then straining to establish what he wishes to establish and forcing interpretations in order to refute what he wishes to refute. This is a problem from which few are spared, except those whom Allah wills. Shaykh al-Islam, may Allah have mercy on him, even mentioned concerning al-Bayhaqi—the imam and hadith master well known in the field of hadith—that, in the evidence he cites, he shows favoritism toward his own position; as for the proofs of his opponents, he does not present them, and if he does present them, he presents them in a weak manner. Nevertheless, he is better than al-Tahawi in Sharh Maʻani al-Athar.

It is recommended that he take her back, …

His statement, “It is recommended that he take her back,” means that if he divorces her while she is menstruating, or during a period of purity in which he has had intercourse with her, the divorce takes effect. However, it is recommended that he take her back, so that he may divorce her during a period of purity in which he has not had intercourse with her. Shaykh al-Islam, may Allah have mercy on him, mentioned here a subtle point. He said: If the divorce pronouncement during menstruation were counted, then the instruction

يخالفه، لكنه ﵀ تأثر به بلا شك وبآرائه، والغالب حسب علمي مع قصوري أن شيخ الإسلام ﵀ دائماً موفق للصواب، فغالب ما يختار هو الصواب. وكان الشوكاني ﵀ يتردد في هذه المسألة، فمرة يقول: كذا، ومرة يقول: كذا، كما أشار إلى هذا في «نيل الأوطار»، فيجب على طالب العلم الذي يريد أن يكون نافعاً لنفسه، ولأمته أن يحقق هذه المسألة تحقيقاً بيناً، ويقرأ كلام أهل العلم فيها، وألا يكون عنده اتجاه إلى قول معين من الأقوال، بل إذا راجع خلاف أهل العلم يكون متجرداً، ويقف بين أقوال أهل العلم موقف الحَكَم، الذي لا يفضل أحداً على أحد؛ لأننا رأينا مشكلة فيمن اعتقد ثم استدل بناءً على اعتقاده، فتجده يميل إلى ما يعتقد، ثم يتمحل في إثبات ما يريد أن يثبته، ويتعسف في رد ما يريد أن يرده، وهذه مشكلة وقلَّ من يَسْلَم منها إلا من شاء الله، حتى إن شيخ الإسلام ﵀ ذكر عن البيهقي الإمام الحافظ المعروف في الحديث، أنه في الأدلة التي يستدل بها يحابي نفسه، وفي أدلة خصومه ما يأتي بها، وإن أتى بها أتى بها على وجه ضعيف، لكنه أحسن من الطحاوي في «شرح معاني الآثار». وَتُسَنُّ رَجْعَتُهَا، ................................... قوله: «وتسن رجعتها» يعني إذا طلقها في حيض أو طهر وطئ فيه وقع الطلاق، لكن يسن أن يراجعها؛ من أجل أن يطلقها في طهر لم يجامع فيه، وقد ذكر شيخ الإسلام ﵀ هنا معنى دقيقاً، قال: إنه لو حسبت الطلقة في الحيضة لكان أمر