Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/186)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

a problem arises. For the issue is not that she would prevent him from taking her back; rather, the problem is that she may become lawful for another man while she is still within his marriage bond. Thus, this detailed distinction is correct.

His statement, “And she is a wife,” means that a woman who has been revocably divorced remains a wife—that is, she is subject to the rulings of wives. The evidence is Allah’s saying: “And their husbands have more right to take them back.” That is, their spouses. Allah calls him a husband even though he has divorced her; therefore, she is a wife. Similarly, Allah says concerning Abraham’s wife: “Shall I bear a child while I am an old woman, and this, my husband, is an old man?” [Hud 11:72]

Someone may say: Allah called him a husband in consideration of what he formerly was, just as He says: “Give the orphans their property.” [al-Nisa’ 4:2] An orphan is not given his property until he reaches maturity; once he has reached maturity, he is no longer an orphan. Yet Allah calls him an orphan in consideration of what he formerly was.

We say: this contradicts the apparent meaning and the fundamental presumption. A meaning that departs from the apparent sense is not adopted except on the basis of evidence. Further evidence that he is truly her husband, and that she is truly his wife, is Allah’s saying: “Do not turn them out of their homes, nor should they leave.” [al-Talaq 65:1] He commanded that the divorced woman be kept with her husband and attributed her husband’s home to her. Had she become irrevocably separated from him, and he from her, her husband’s home would not have been her home. Therefore, she is a wife. This is why the author said:

“She possesses the rights and is subject to the rulings of wives.” Thus, she is entitled to maintenance; she is required to obey him; she may uncover herself before him; he may be alone with her; she may adorn herself with perfume for him; she may joke and laugh with him; and he may travel with her. Everything permitted between a wife and her husband is permitted for her with her husband, except in a few matters, among them:

الإشكال؛ لأنه ليست المشكلة أنها تحرمه من المراجعة، بل المشكلة أنها تحل لغيره، وهي ما زالت في عصمته، فالصواب هذا التفصيل. قوله: «وهي زوجة» أي: أن الرجعية زوجة يعني في حكم الزوجات، والدليل قوله تعالى: ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ﴾ أي: أزواجهن، فسمَّاه الله تعالى بعلاً مع أنه مطلِّق، إذاً فهي زوجة، كما قال الله تعالى عن امرأة إبراهيم: ﴿أَأَلِدُ وَأَنَا عَجُوزٌ وَهَذَا بَعْلِي شَيْخًا﴾ [هود: ٧٢]. وقد يقول قائل: سمَّاه الله تعالى بعلاً باعتبار ما كان، كقوله تعالى: ﴿وَآتُوا الْيَتَامَى أَمْوَالَهُمْ﴾ [النساء: ٢]، واليتيم لا يعطى ماله إلا إذا بلغ، وإذا بلغ زال اليتم، فسمَّاه الله تعالى يتيماً باعتبار ما كان. نقول: هذا خلاف الظاهر والأصل، وما كان خلاف الظاهر فإنه لا يصار إليه إلا بدليل، ويدل لذلك أيضاً ـ أي: أنه بعل وزوج حقيقة ـ قوله تعالى: ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يُخْرَجْنَ﴾ [الطلاق: ١]، فأمر بإبقاء المطلقة عند الزوج، ونسب بيت زوجها إليها، ولو كانت تبين منه وتنفصل وينفصل منها، ما كان بيت زوجها بيتاً لها، إذاً هي زوجة؛ ولهذا قال المؤلف: «لها وعليها حكم الزوجات» إذاً تجب لها النفقة، ويلزمها طاعته، ويجوز أن تكشف له، وأن ينفرد بها، وأن تتطيب له، وأن تمازحه وتضحك إليه، وأن يسافر بها، فكل ما يجوز للزوجة مع الزوج يجوز لها مع زوجها؛ إلا في مسائل قليلة منها: