Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/98)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

resembles these, she is not divorced. As for the soul, however, the sound view is that she is divorced, since it cannot depart except through death.

If he says to a wife with whom the marriage has been consummated, “You are divorced,” and repeats it, the number of divorces takes effect, unless he intends a valid emphasis or clarification, …

His statement, “If he says to a wife with whom the marriage has been consummated, ‘You are divorced,’ and repeats it, the number of divorces takes effect, unless he intends a valid emphasis or clarification”: If a man says this to a wife with whom the marriage has been consummated—meaning one who must observe a waiting period, whether he has had intercourse with her or been in seclusion with her—and says to her, “You are divorced,” then repeats it, the number takes effect. Thus, if he repeats it twice, two divorces take effect; and if he repeats it three times, then three divorces take effect.

Know that this issue takes two forms: at times he repeats the entire sentence, and at other times he repeats the predicate alone. If he repeats the sentence—“You are divorced; you are divorced”—the number of divorces takes effect. But if he repeats only the predicate, saying, “You are divorced; divorced; divorced,” then it counts as one divorce, unless he intends more, even according to the school of law.

Many students of knowledge err in this issue, assuming that repeating the predicate is like repeating the entire sentence. But this is not so. Thus, if he says, “You are divorced, divorced, divorced,” then, according to the school of law, it counts as one divorce unless he intends more. If he intends more, then deeds are judged by intentions. Therefore, repetition has two forms:

First: repetition of an entire sentence, in which case divorce takes effect according to the number of repetitions.

Second: repetition of the predicate alone, in which case one divorce takes effect unless he intends more. If he intends more, it takes effect according to the repetitions.

Thus, if he says, “You are divorced, divorced,” intending more, two divorces take effect. If he says, “You are divorced, divorced, divorced,” three divorces take effect. This applies when there is no conjunction. If there is a conjunction, then it takes effect according to the number of repetitions. Thus, if he says, “You are divorced, and you are divorced, and you are divorced,” or, “You are divorced, and divorced, and divorced,” it takes effect according to that number.

أشبهها فإنها لا تطلق، أما الروح، فالصواب أنها تطلق إذ لا يمكن أن تنفصل إلا بالموت. وَإِذَا قَالَ لِمَدْخُولٍ بِهَا: أَنْتِ طَالِقٌ، وَكَرَّرَهُ وَقَعَ العَدَدُ، إِلاَّ أَنْ يَنْوِيَ تَأْكِيداً يَصِحُّ أَوْ إِفْهَاماً، ........................ قوله: «وإذا قال لمدخول بها: أنت طالق وكرره وقع العدد، إلا أن ينوي تأكيداً يصح أو إفهاماً» إذا قال الإنسان لمدخول بها، وهي التي تلزمها العدة سواء جامعها أو خلا بها، فإذا قال لها: أنت طالق وكرره وقع العدد، فإن كرره مرتين وقع طلقتين، وإن كرره ثلاثاً فثلاث طلقات، واعلم أن هذه المسألة تارة يكرر الجملة كلها، وتارة يكرر الخبر وحده، فإن كرر الجملة: أنت طالق، أنت طالق، يقع العدد، وإن كرر الخبر فقط فقال: أنت طالق، طالق، طالق، فإنه واحدة، ما لم ينوِ أكثر حتى على المذهب، وكثيرٌ من طلبة العلم يغلطون في هذه المسألة، يظنون أن تكرار الخبر كتكرار الجملة، وليس كذلك، فإذا قال: أنت طالق طالق طالق فإنه يقع على المذهب واحدة، ما لم ينوِ أكثر؛ فإن نوى أكثر فالأعمال بالنيات، إذاً فالتكرار له وجهان: الأول: أن يكون تكرار جملة، فيقع الطلاق بعدد التكرار. الثاني: أن يكون تكرار خبر فقط، فيقع واحدة ما لم ينو أكثر، فإن نوى أكثر وقع حسب التكرار. فإذا قال: أنت طالق طالق ونوى أكثر يقع اثنتين، وإذا قال: أنت طالق طالق طالق يقع ثلاثاً، وهذا إذا لم يكن هناك عطف، فإن كان عطف وقع بحسب التكرار، فلو قال: أنت طالق وأنت طالق وأنت طالق، أو أنت طالق وطالق وطالق يقع بعدده.