Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/171)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

“Whoever doubts whether he has divorced [his wife], or whether its condition has been fulfilled, is not bound by it.” Doubt concerning divorce means that he says, “I do not know whether I divorced my wife or not.” Divorce is therefore not binding upon him, based on the evidence already mentioned.

Some people, may Allah grant us safety, are afflicted with obsessive misgivings concerning divorcing their wives. One of them, may Allah protect us, may say, “I said, ‘If I open the book, then my wife is divorced.’” Yet when he opens it, he says, “No—I fear that I said, ‘If I do not open it, then my wife is divorced’!” Whenever the slightest matter occurs, he says, “I have made my wife’s divorce conditional upon this matter.” This leaves him in such hesitation and fear that it ruins his married life. There is no doubt that this is an affliction. Its remedy, however, is to seek refuge in Allah from Satan, the accursed, and to frequently recite:

“Say, ‘I seek refuge in the Lord of the daybreak.’” [al-Falaq]

and:

“Say, ‘I seek refuge in the Lord of mankind.’” [al-Nas]

Whoever experiences frequent doubts in this regard should pay no attention to his doubt, for it is merely obsessive misgiving, and divorce does not take effect on account of such misgivings.

As for one whose doubt is moderate and genuine, some scholars have said that the cautious course is to treat the divorce as binding despite the doubt. Others have said that the cautious course is not to treat it as binding despite the doubt, and this is correct, because the basic presumption is that the marriage remains intact. Thus, the cautious course is to uphold the marriage. Moreover, if we were to say that caution requires treating the divorce as binding, we would commit two prohibited matters: first, separating the spouses; and second—which is more serious—making this woman permissible for someone other than her husband while she may still be lawfully married to him. Furthermore, if you say that caution requires treating the divorce as binding, this means that you will deprive your wife of maintenance, inheritance should you die, and many other rights due to her.

«من شك في طلاق أو شرطه لم يلزمه» شك في طلاق، يعني قال: ما أدري، هل طلقت زوجتي أو لا؟ فلا يلزمه الطلاق، والدليل ما سبق. وهذا ـ نسأل الله السلامة ـ يُبتلى به بعض الناس فيحصل عنده وسواس في طلاق زوجته، حتى إن بعض الناس ـ نسأل الله أن يعافينا ـ يقول: إني قلت: إن فتحت الكتاب فزوجتي طالق، ثم إذا فتحه قال: لا، أخاف إني قلت: إن لم أفتحه فزوجتي طالق!! فكلما حصل أدنى شيء قال: إني قد علقت طلاق زوجتي على هذا الشيء، فيحصل عنده من التردد والخوف ما يفسد عليه حياته الزوجية، وهذا لا شك أنه بلوى، لكن دواؤها الاستعاذة بالله من الشيطان الرجيم وكثرة قراءة: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ *﴾ [الفلق] و ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ *﴾ [الناس]، فمن كثرت شكوكه في ذلك فلا عبرة بشكه؛ لأنه وسواس، والوسواس لا يقع به الطلاق. ومن كان شكه معتدلاً وحقيقياً، قال بعض العلماء: إن الورع التزام الطلاق مع الشك، وقال آخرون: الورع عدم التزام الطلاق مع الشك، وهو الصواب؛ لأن الأصل بقاء النكاح، فالورع التزام النكاح، ولأننا إذا قلنا: إن الورع التزام الطلاق، ارتكبنا محظورين: الأول: التفريق بين الزوجين، والثاني ـ وهو أشد ـ إحلال هذه المرأة لغير الزوج، وقد تكون في عصمته، أيضاً إذا قلت: الورع التزام الطلاق فمعنى ذلك أنك سوف تحرم زوجتك من النفقة، ومن الميراث إذا مت، ومن أشياء كثيرة من حقوقها.