Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/203)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

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If a man has exhausted the number of divorces at his disposal, she becomes unlawful to him until she has been penetrated vaginally by another husband, even if he has only reached the age of discernment, ..................................................

His statement, “If he has exhausted the number of divorces at his disposal,” means: if the divorcing husband has used up the number of divorces he possesses. A free man possesses three, while a slave possesses two.

His statement, “she becomes unlawful to him”: the evidence is Allah’s saying, “Divorce is twice” [al-Baqarah 2:229]. Then He says, “And if he divorces her, she is not lawful for him afterward until she marries another husband” [al-Baqarah 2:230].

His statement, “until another husband has intercourse with her”: from the word “husband,” we understand that the marriage must be valid. That is, the state of marriage is established only through a valid marriage, and a valid marriage is one whose conditions have been fulfilled and whose impediments are absent. Accordingly, if the second husband marries her with the intention of making her lawful again for the first husband, or on the condition that she will be made lawful again for the first husband, then the marriage is invalid and does not count in making her lawful for the first husband.

His statement, “until he has intercourse with her”: if someone were to say, “The Quran does not say, ‘until he has intercourse with her’; rather, it says, ‘until she marries another husband.’ Thus, Allah has made the ruling contingent upon marriage, and marriage is established by the contract.”

We say: Some scholars held this view, maintaining that she becomes lawful to the first husband merely upon the conclusion of the contract, based on the outward meaning of the noble verse: “until she marries another husband.” Marriage is constituted by the contract, as Allah says, “O you who believe, when you marry believing women and then divorce them before you have touched them” [al-Ahzab 33:49]. Thus, He affirmed the existence of marriage without consummation. According to this view, she becomes lawful merely through the contract. But this

فَصْلٌ إِذَا اسْتَوْفَى مَا يَمْلِكُ مِنَ الطَّلَاقِ حَرُمَتْ عَلَيْهِ حَتَّى يَطَأَهَا زَوْجٌ في قُبُلٍ وَلَو مُراهِقاً، .................................................. قوله: «إذا استوفى ما يملك من الطلاق» أي: إذا استوفى المطلق ما يملك من الطلاق، الحر يملك ثلاثاً والعبد يملك اثنتين. قوله: «حرمت عليه» والدليل قوله تعالى: ﴿اَلطَّلَاقُ مَرَّتَانِ﴾ [البقرة: ٢٢٩]، ثم قال: ﴿فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ [البقرة: ٢٣٠]. قوله: «حتى يطأها زوج» نستفيد من قوله: «زوج» أنه لا بد أن يكون النكاح صحيحاً، أي: لا تثبت الزوجية إلا بنكاح صحيح، والنكاح الصحيح هو الذي اجتمعت شروطه وانتفت موانعه، وعلى هذا فلو تزوجها الزوج الثاني بنية التحليل للأول، أو بشرط التحليل للأول فالنكاح غير صحيح، ولا يعتبر في حلِّها للأول. وقوله: «حتى يطأها» إذا قال قائل: القرآن ليس فيه «حتى يطأها» بل فيه ﴿حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ فعلق الله الحكم بالنكاح، والنكاح يحصل بالعقد. قلنا: ذهب إلى هذا بعض أهل العلم، وقال: إنها تحل للزوج الأول بمجرد العقد لظاهر الآية الكريمة: ﴿حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ والنكاح يكون بالعقد لقوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ﴾ [الأحزاب: ٤٩] فأثبت نكاحاً بدون مس، فعلى هذا تحل بمجرد العقد، ولكن هذا