Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/182)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

For example, she stipulated that her dowry should be one thousand, but he gave her five hundred and kept delaying the rest. She may then annul the marriage. This is called an annulment, not a divorce, and he has no right to take her back except through a new marriage contract.

Another example: after he has contracted marriage with her and consummated it, it becomes clear that she is his sister through breastfeeding. The marriage is annulled, and he has no right to take her back.

Second: the divorce must be without compensation. If it is in return for compensation—even something slight—then he has no right to take her back except through a new marriage contract. For example, a woman has grown weary of her husband and says to him, “Divorce me, and I will give you one thousand riyals.” He says, “Yes,” and divorces her in exchange for this compensation. He may not take her back except through a new marriage contract, because this compensation is a ransom by which she has redeemed herself. If we were to say that the husband may take her back, this ransom would serve no purpose. Moreover, the husband would receive both the compensation and that for which compensation was given, while she seeks release from him. This kind of separation, when it is in exchange for compensation, is called khulʿ.

Third: the woman must be one with whom the marriage has been consummated. When it is said that the marriage has been consummated, this means that her husband has had intercourse with her, as Allah the Exalted says:

“O you who believe, when you marry believing women and then divorce them before you have touched them, there is no waiting period for you to count concerning them.” [al-Ahzab: 49]

If she has no waiting period, there can be no taking back, because as soon as a man says to a wife with whom the marriage has not been consummated, “You are divorced,” she is divorced and irrevocably separated from him; she has no waiting period owed to him.

Or she must have been in seclusion with him—the one in seclusion being the husband. That is, she must either have had intercourse with him or have been alone in seclusion with him, because the Companions, may Allah be pleased with them, ruled

مثال ذلك: اشترطت على زوجها أن يكون المهر ألفاً، ولكن أعطاها خمسمائة وماطلها، فلها أن تفسخ النكاح، فهذا يسمى فسخاً لا طلاقاً، فليس له الرجعة إلا بعقد جديد. مثال آخر: بعد أن عقد عليها، ودخل بها تبين أنها أخته من الرضاع، ينفسخ النكاح وليس له الرجعة. ثانياً: أن يكون الطلاق بلا عوض، فإن كان بعوض ـ ولو شيئاً يسيراً ـ فلا رجعة إلا بعقد جديد، مثال ذلك: امرأة تعبت من زوجها، فقالت له: طلقني وأعطيك ألف ريال، فقال: نعم، فطلقها على هذا العوض، فليس له أن يراجع إلا بعقد جديد؛ ولأن هذا العوض فداء، افتدت به نفسها، ولو قلنا: للزوج أن يراجع، لم يكن لهذا الفداء فائدة، وأيضاً يجتمع للزوج العوض والمعوض، وهي تريد الفكاك منه، ويسمى هذا الفراق إذا كان على عوض خلعاً. ثالثاً: كون المرأة مدخولاً بها، وإذا قيل: مدخولاً بها؛ أي قد جامعها زوجها، لقوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا﴾ [الأحزاب: ٤٩]، وإذا لم يكن لها عدة، فلا رجعة؛ لأن غير المدخول بها من حين ما يقول: أنت طالق تطلق، وتبين منه، ولا عدة له عليها. أو تكون مخلوّاً بها، والخالي هو الزوج، يعني لا بد أن يكون داخلاً بها أو خالياً بها؛ لأن الصحابة ﵃ قضوا