Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/212)

permissible for him to shorten the prayers and break the fast, according to Abu Hanifah, Shaykh al-Islam Ibn Taymiyyah—may Allah have mercy on them both—and a group of scholars. This is because Allah has made the ruling contingent upon travel in absolute terms. Likewise here, the ruling is made contingent upon intercourse in absolute terms. Moreover, they themselves maintain that if he has intercourse with her at a time when the prescribed prayer time has become too short, this makes her lawful for the first husband, even though intercourse in this case is forbidden, since it necessarily causes the prayer to be performed outside its proper time.

The correct view in this issue is that she becomes lawful even through forbidden intercourse. This was the view chosen by al-Muwaffaq—may Allah have mercy on him.

In summary: if he has intercourse with her in a forbidden manner, one of two situations applies. Either there is an impediment that prohibits intercourse with her, such as menstruation or postnatal bleeding; or there is an act of worship during which intercourse is not permitted, such as an obligatory fast, Hajj, or Umrah. In these cases, she does not become lawful for the first husband. Or the prohibition may be for some other reason: for example, she may be ill and intercourse with her is unlawful because of her illness, yet he has intercourse with her in that state; or he has intercourse with her when the time for the prescribed prayer has become too short. In such cases, she becomes lawful for the first husband.

The correct view on this is that there is no difference between the two cases: she becomes lawful for the first husband through forbidden intercourse, whether during menstruation, postnatal bleeding, consecration, an obligatory fast, when the prayer time has become too short, due to illness, or otherwise. This is because the hadith is general in wording.

His statement, “And if his irrevocably divorced wife, while he has been absent, claims ...” The irrevocably divorced wife meant here is one who has been divorced three times.

القصر والفطر فيه جائزين عند أبي حنيفة وشيخ الإسلام ابن تيمية رحمهما الله وجماعة من أهل العلم؛ لأن الله علق الحكم على السفر مطلقاً، وهذا أيضاً عُلِّق الحكم فيه على الوطء مطلقاً، ولأنهم هم أنفسهم يقولون: لو أنه جامعها في وقت صلاة ضاق وقتها فإن ذلك يُحِلها للأول، مع أن الوطء في هذه الحال محرم؛ لأنه يلزم منه إخراج الصلاة عن وقتها. فالصواب في هذه المسألة: أنها تحل ولو مع الوطء المحرم، وهو اختيار المُوَفَّق ﵀. والخلاصة: أنه إذا وطئها وطئاً محرماً فلا يخلو، إما أن يكون لمانع يمنع الوطء فيها كالحيض والنفاس، أو لعبادة لا يجوز الوطء فيها كالصيام لفرض والحج والعمرة، فهذه لا تحل للزوج الأول، أو لمعنى آخر، مثل أن تكون مريضة لا يحل وطؤها لمرضها، فيطؤها في هذه الحال، أو تكون في وقت صلاة ضاق وقتها فيطؤها في هذه الحال، فإنها تحل للزوج الأول. والصحيح في هذا: أنه لا فرق بين الصورتين، وأنها تحل للزوج الأول بالوطء المحرم، بالحيض، والنفاس، والإحرام وصيام الفرض، وضيق وقت الصلاة، والمرض، وغير ذلك؛ وذلك لأن الحديث عام. قوله: «ومن ادعت مطلقته المحرمة وقد غابت» المطلقة المحرمة هي المطلقة ثلاثاً.