Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/108)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

to show that an exception is valid when placed before the sentence is completed, just as it is also valid when placed afterward, once the sentence has been completed.

“No exception is valid unless it is customarily connected [to the statement]. Thus, if it is separated and the statement could stand without it, it is invalid. Its condition is that the intention be formed before completing that from which the exception is made.”

His statement, “No exception is valid unless it is customarily connected [to the statement]”: this is the third of the conditions for an exception—namely, that, according to customary usage and convention, the exception must be connected to that from which it is excepted, such that no speech intervenes between them. If speech intervenes between them, or there is a silence during which he is able to speak, the exception is invalid. Thus, if he says, “You are divorced three times,” intending to make an exception, then says, “Pay attention,” and then says, “Except one,” the exception is invalid, because he has separated the exception from that from which it is excepted. Likewise, if he says, “You are divorced three times,” then remains silent for a period during which he could have spoken, and then says, “Except one,” the exception is invalid, because continuity is required. But if he says, “My four wives are divorced,” then is overcome by a sneeze and continues sneezing for five minutes, after which he says, “Except so-and-so,” the exception is valid, because he was unable to speak.

There is a scholarly disagreement concerning this issue. Some scholars stipulate this condition, whereas others do not. The sound view is that so long as the speech remains a single utterance, it is not stipulated.

The evidence for this is that when the Messenger of Allah (peace and blessings be upon him) conquered Mecca, he stood before the people that day and delivered a sermon. He explained the inviolability of Mecca and said: “Its herbage is not to be cut, its thorn trees are not to be lopped, and its lost property is not lawful except for one who seeks to publicize it.” He then spoke further, whereupon al-ʿAbbās said, “Except for idhkhir, O Messenger of Allah?” He replied, “Except for idhkhir.” (1) Although the speech was not uninterrupted. Likewise, Solomon son of David—

(1) Narrated by Muslim in The Book of Hajj, chapter: “The Sanctity of Makkah” (1353), on the authority of Ibn Abbas.

جواز الاستثناء مقدماً قبل أن تتم الجملة، كما أنه يصح ـ أيضاً ـ مؤخراً بعد تمام الجملة. وَلَا يَصِحُّ اسْتِثْنَاءٌ لَمْ يَتَّصِلْ عَادَةً، فَلَوِ انْفَصَلَ وَأمْكَنَ الْكَلَامُ دُونَهُ بَطَلَ، وَشَرْطُهُ النِّيَّةُ قَبْلَ كَمَالِ مَا اسْتُثْنِيَ مِنْهُ. قوله: «ولا يصح استثناء لم يتصل عادة» هذا هو الشرط الثالث من شروط الاستثناء، أن يكون الاستثناء متصلاً بحسب العادة والعرف بالمستثنى منه، بحيث لا يفصل بينه وبينه كلام، فإن فصل بينهما بكلام أو سكوت يمكنه الكلام فيه، فإن الاستثناء لا يصح، فلو قال: أنت طالق ثلاثاً ـ وهو ناوٍ أن يستثني، ثم قال: ـ انتبهي، ثم قال: إلا واحدة فلا يصح؛ لأنه فصل بين الاستثناء والمستثنى منه، ولو قال: أنت طالق ثلاثاً ثم سكت سكوتاً يمكنه الكلام فيه، ثم قال: إلا واحدة فلا يصح؛ لأنه لا بد من الاتصال، ولو قال: نسائي الأربع طوالق، ثم أخذه عطاس وبقي في العطاس خمس دقائق، ثم قال: إلا فلانة يصح؛ لأنه لا يمكن أن يتكلم. وهذه المسألة فيها خلاف بين أهل العلم، فمنهم من قال باشتراطه، ومنهم من لم يقل باشتراطه، والصحيح: أنه ما دام الكلام واحداً فإنه لا يشترط. والدليل على ذلك أن الرسول ﷺ لما فتح مكة قام في ذلك اليوم، وخطب الناس، وبَيَّن حرمة مكة، وقال: «إنه لا يختلى خَلاها، ولا يعضد شوكها، ولا تحل ساقطتها إلا لمنشد»، ثم ذكر كلاماً فقال العباس: إلا الإذخر يا رسول الله؟ فقال: «إلا الإذخر» (١)، مع أن الكلام غير متصل، وكذلك سليمان بن داود ـ

(١) أخرجه مسلم في الحج/ باب تحريم مكة (١٣٥٣) عن ابن عباس ﵄.