Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and likewise Saturday begins with its first part, and Ramadan is realized with its very first moment. But if he says, “You are divorced tomorrow,” when does the divorce take effect: after sunset on the following day, or after its dawn breaks? The apparent meaning is the latter, because the commonly understood meaning of “tomorrow” is the daytime.

Likewise, if he says, “on Saturday,” he means the daytime; thus, she is divorced at the beginning of the day, with the first appearance of dawn. And in the case of Ramadan, she is divorced at its beginning, after sunset on the last day of Sha'ban.

His statement, “If he says, ‘I intended the end of all of them,’ he is held to it religiously and his statement is accepted”: “all of them” means the day, tomorrow, Saturday, and the month.

His statement, “he is held to it religiously,” means that the matter is entrusted to his religious conscience; but judicially, his claim is not accepted. When the jurists say, “he is held to it religiously,” they mean what is between him and Allah. In litigation, however, he is held to what the apparent wording indicates.

Thus, in the first case, if he says, “You are divorced today,” and then says, “I intended the end of the day,” if the woman brings a claim against him, divorce is ruled to have taken effect from the moment he uttered it. But if she does not bring a claim against him, he is held to his statement religiously. The same applies if he says, “You are divorced tomorrow,” and says, “I intended the end of the day”: we say that if she brings a claim against him, we rule that the divorce takes effect from the beginning of the day; but if she does not bring a claim, he is held to it religiously. The same applies to Saturday and Ramadan.

But is it better for her to bring a claim against him, or to hold him to his religious conscience? We stated previously: if the man is religious, trustworthy, and upright, then she must not bring a claim; whereas if the case is otherwise, then she must bring a claim.

Likewise, the apparent meaning of the wording should be considered. If the apparent meaning of the wording

وكذلك ـ أيضاً ـ يوم السبت يتحقق بأوله، ورمضان يتحقق بأول جزء منه، ولكن إذا قال: أنت طالق في غد، فمتى تطلق، هل بعد غروب شمس غد، أو بعد طلوع الفجر منه؟ الظاهر الأخير؛ لأن هذا هو المعروف أن الغد يعني النهار. كذلك لو قال: في يوم السبت، يعني به النهار، فتطلق في أول النهار، في أول طلوع الفجر، وفي رمضان تطلق في أول دخوله بعد غروب آخر يوم من شعبان. قوله: «وإن قال: أردت آخر الكل دُيِّن وقُبل» «آخر الكل» يعني اليوم، والغد، والسبت، والشهر. وقوله: «دُيِّن» أي: فوض ذلك إلى دينه، ولكن في الحكم لا يقبل؛ وإذا قال الفقهاء: «دُيِّن» فالمعنى فيما بينه وبين الله، وأما عند المحاكمة فيؤخذ بما يدل عليه ظاهر اللفظ. ففي المسألة الأولى إذا قال: أنت طالق في هذا اليوم، وقال: أردت آخر اليوم، فإن طالبته المرأة حكم بالطلاق من تكلُّمِهِ به، وإن لم تطالبه دُيِّن، وكذلك إن قال: أنت طالق في غد، وقال: أردت آخر النهار، نقول: إن طالبته حكمنا بالطلاق من أول النهار، وإن لم تطالبه دُيِّن، وكذلك السبت، وكذلك رمضان. ولكن هل الأفضل أن تطالبه أو أن تدينه؟ قلنا فيما سبق: إن كان الرجل ذا دين وأمانة ومستقيماً فإن الواجب عدم المطالبة، وإن كان الأمر بالعكس فإن الواجب المطالبة. كذلك ينبغي أن يلاحظ ظاهر اللفظ، إن كان ظاهر اللفظ

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