Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

His statement, “or for clarification”: that is, he says, “I repeated it only because I feared that she had not understood.” In that case, one divorce takes effect, because he intended to make her understand. Likewise, if, for example, he says, “You are divorced,” while she can hear and her hearing is sound, but she is distracted and occupied with something, so he says, “You are divorced; you are divorced,” then one divorce takes effect, so long as he intended clarification.

The apparent meaning of the author’s words, and those of others, is that there is no difference whether there is an indication that she needs clarification or no such indication. It has also been said that, if there is no indication, his claimed intention of clarification is accepted only as a matter between him and Allah; that is, he is religiously bound by it, but it is not accepted in legal judgment.

However, according to the sounder view in these matters, only one divorce takes effect, even if he says, “I intended divorce by the second and the third statements.” We say: This is an invalid intention and has no effect whatsoever.

“If he repeats it using ‘rather,’ ‘then,’ or ‘so,’ or says ‘a divorce’ after it, before it, or along with it, two divorces take effect. If he has not consummated the marriage with her, she is irrevocably separated by the first, and what follows it does not become binding upon him. A conditional divorce is like an immediate divorce in this regard.”

His statement, “If he repeats it using ‘rather,’ ‘then,’ or ‘so’”: if he repeats it with “rather,” saying, “You are divorced—rather, divorced—rather, divorced,” three divorces take effect, because he has used coordination. If he says, “I intended to emphasize the first by the second,” we say: That is invalid. The reason is that the wording is not identical. But if he says, “I intended to emphasize the second by the third,” this is accepted and valid, because the wording is identical and connected. If he says, “I intended to emphasize the first by the third,” it is invalid, due to the separation and the difference in wording, since the coordinating particle requires the second to be distinct from the first. How can you say that you intend emphasis when you have used a coordinating particle? The meaning of emphasis is that the second is the first, whereas the coordinating particle requires difference.

His statement, “or with ‘then’”: how common this is among the Bedouin: “You are divorced, then divorced, then”

وقوله: «أو إفهاماً» يعني قال: ما كررتها إلا لأني خشيت أنها ما فهمت، فيقع واحدة؛ لأنه أراد أن يفهمها، كذلك لو فرض أنه قال: أنت طالق، وهي تسمع وسمعها جيد، ولكنها لاهية تشتغل فقال: أنت طالق، أنت طالق، فيقع واحدة ما دام أنه قصد الإفهام. وظاهر كلام المؤلف وغيره: أنه لا فرق بين أن توجد قرينة تدل على أنها محتاجة إلى الإفهام، أو لا توجد، وقيل: إذا لم يكن قرينة فإنه لا يقبل منه قصد الإفهام إلا تديناً، يعني يُديَّن، أما في الحكم فلا. ولكن على القول الراجح في هذه المسائل أنه لا يقع إلا طلقة واحدة، حتى لو قال: أردت الطلاق بالثانية وبالثالثة، قلنا: هذه إرادة فاسدة ولا تؤثر شيئاً. وَإِنْ كَرَّرَهُ بِبَلْ، أَوْ بِثُمَّ، أَوْ بِالْفَاءِ، أَوْ قَالَ بَعْدَهَا، أَوْ قَبْلَهَا، أَوْ مَعَها طَلْقَةٌ وَقَعَ اثنْتَانِ، وَإِنْ لَمْ يَدْخُلْ بِهَا بَانَتْ بِالأُْولَى، وَلَمْ يَلْزَمْهُ مَا بَعْدَهَا، وَالمُعَلَّقُ كَالمُنَجَّزِ فِي هذَا. قوله: «وإن كرره ببل أو بثم أو بالفاء» إن كرره ببل، فقال: أنت طالق، بل طالق، بل طالق، يقع ثلاثاً؛ لأنه أتى بالعطف، فإن قال: أردت توكيد الأولى بالثانية، قلنا: ما يصح؛ والسبب أن اللفظ ليس بواحد، ولو قال: أردت توكيد الثانية بالثالثة يقبل ويصح؛ لأن اللفظ واحد ومتصل، ولو قال: أردت توكيد الأولى بالثالثة ما يصح لوجود الفصل، واختلاف اللفظ؛ لأن حرف العطف يقتضي أن يكون الثاني غير الأول، كيف تقول: إني أريد التوكيد، وأنت أتيت بحرف العطف؟! لأن معنى التوكيد أن الثاني هو الأول، وحرف العطف يقتضي المغايرة. وقوله: «أو بثُم» وما أكثرها عند البادية، أنت طالق، ثم طالق، ثم

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