Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/194)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

So, when Allah, Most High, says: “Then, when they have reached their term, either retain them honourably or part with them honourably” [al-Talaq: 2], this means that he may take her back after she has reached the end of the term. Yet the question remains: why is this limited by ghusl? For if we were to take the apparent meaning of the verse, we would say: once she has reached the end of the term, you have the choice between retaining her and parting with her indefinitely, since the verse does not set ghusl—or anything else—as a limit.

We say: it is limited by ghusl, because before she performs ghusl, the effects of menstruation still remain upon her. The evidence that these effects still remain is that she cannot pray until she performs ghusl, and her husband cannot have intercourse with her until she performs ghusl, as Allah, Most High, says: “Keep away from women during menstruation, and do not approach them until they are purified. Then, when they have purified themselves, go to them as Allah has commanded you” [al-Baqarah: 222]. Accordingly, limiting it to her performance of ghusl is apparent.

The question then remains: what is the answer to His saying, Most High: “Their husbands have a greater right to take them back during this period” [al-Baqarah: 228]? We say: this verse indicates that he has the right to take her back so long as she has not completed three menstrual periods. The second verse, in Surat al-Talaq—which comes after Surat al-Baqarah and is called the lesser Surat al-Nisa—indicates that he may take her back after menstruation has ceased. It therefore adds something further, and what is added must be acted upon.

Thus, the reports narrated from Umar, Ali, and Ibn Masud—may Allah be pleased with them—are supported by the apparent meaning of the verse in Surat al-Talaq. This is a traditional proof.

The rational proof is that this is part of Allah’s granting ease to His servants and His love for harmony and concord.

But if it is asked: what is the limit of performing ghusl? This woman may wish to

فلما قال الله تعالى: ﴿فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ﴾ فمعنى ذلك أن له أن يراجعها بعد بلوغ الأجل، لكن يبقى النظر ما الذي حدده بالغسل؛ لأننا لو أخذنا بظاهر الآية لقلنا: إذا بلغت الأجل فلك الخيار بين الإمساك والمفارقة إلى ما لا نهاية؛ لأن الآية ما حددت بالغسل ولا بشيء آخر؟ نقول: يحدد بالغسل؛ لأنها قبل أن تغتسل ما زال عليها آثار الحيض، والدليل على أنه ما زال عليها آثار الحيض أنها لا يمكن أن تصلي حتى تغتسل، ولا يطؤها زوجها حتى تغتسل، لقوله تعالى: ﴿فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ﴾ [البقرة: ٢٢٢]، وعلى هذا فيكون تحديده بالاغتسال ظاهراً. ويبقى النظر ما الجواب عن قوله تعالى: ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ﴾؟ نقول: هذه الآية تدل على أن له الحق في المراجعة، ما دامت لم تكمل ثلاث حيض، والآية الثانية التي في سورة الطلاق ـ وسورة الطلاق بعد سورة البقرة وتسمى سورة النساء الصغرى ـ تدل على أن له أن يراجع بعد انقطاع الحيض، فيكون فيها زيادة، والزيادة يجب الأخذ بها. فالآثار المروية عن عمر وعلي وابن مسعود ﵃ يعضدها ظاهر آية الطلاق، فهذا دليل أثري. والدليل النظري: أن هذا من توسعة الله ﷾ على العباد ومحبته للوئام والوفاق. ولكن إذا قيل: ما حد الاغتسال؟ فقد تود هذه المرأة أن