Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/221)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the wording of the original text upon which this book is based, namely al-Muqniʿ. The correct wording should be: “and one incapable of intercourse due to an incapacity from which recovery is hoped for.”

His statement, “and one who has not consummated the marriage with her”: that is, if a man marries a woman and then says, “By Allah, I will not have intercourse with her until six months have passed”—as some foolish people do—then his īlāʾ is valid, even if he has not consummated the marriage with her. This is because she falls within the general scope of Allah’s saying: “For those who swear abstinence from their wives…” Therefore, if she dies, he inherits from her; and if he dies, she inherits from him.

His statement, “but not from an insane person”: the īlāʾ of an insane person is invalid, just as all his other statements are invalid. Thus, if an insane man were to ramble and say, “All my properties in such-and-such town are an endowment,” while we know that the man loves charitable deeds, the endowment would nevertheless be invalid, because an insane person has no intent and lacks reason. So, if some disagreement arose between him and his wife and he said, “By Allah, I will not have intercourse with you for six months,” we say that no īlāʾ has taken effect, because he is insane: neither an oath nor īlāʾ is valid from him.

A question: Is a person affected by sorcery like an insane person? Yes—may Allah grant us well-being. A person affected by sorcery is of the same category as an insane person. If he divorces, his divorce does not take effect; if he makes īlāʾ, his īlāʾ is invalid; and if he makes ẓihār, his ẓihār is invalid, because one affected by sorcery has been completely overcome in his mind.

His statement, “and one who is unconscious”: that is, one whose reason has been obscured by illness, a fall, or something similar. Thus, if a person, while unconscious, swore not to have intercourse with his wife for a year, no īlāʾ takes effect. Nor are any of his other statements legally effective, because he is not of sound mind; he speaks incoherently and does not know what he is saying.

العبارة أصل هذا الكتاب، وهو المقنع، والصواب أن تكون العبارة: «وعاجز عن الوطء عجزاً يرجى برؤه». قوله: «وممن لم يدخل بها» يعني لو أن إنساناً عقد على امرأة، ثم قال: والله لا أطؤها إلا بعد ستة أشهر ـ وهذا يقع من بعض السفهاء ـ فهذا يصح إيلاؤه، وإن لم يدخل بها؛ لأنها داخلة في عموم قوله تعالى: ﴿لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ﴾، ولهذا لو ماتت ورثها، ولو مات ورثته. قوله: «لا من مجنون» فالمجنون لا يصح إيلاؤه، كما لا تصح جميع أقواله، فلو أن المجنون كان يهذي ويقول: جميع أملاكي التي في البلد الفلاني وقف، ونحن نعلم أن الرجل يحب الخير، فلا يصح الوقف؛ لأن المجنون ليس له قصد، وليس عنده عقل، فلو حصل بينه وبين زوجته شيء من سوء التفاهم، فقال: والله لا أجامعك لمدة ستة أشهر، نقول: لا ينعقد الإيلاء؛ لأنه مجنون، لا يصح منه حلف، ولا إيلاء. مسألة: هل المسحور مثل المجنون؟ نعم ـ نسأل الله العافية ـ المسحور من جنس المجنون، فلو طلق لم يقع طلاقه، ولو آلى لم يصح إيلاؤه، ولو ظاهر لم يصح ظهاره؛ لأن المسحور مغلوب على عقله تماماً. قوله: «ومغمى عليه» أي: المغطى عقله بمرض، أو سقطة، أو ما أشبه ذلك، فلو أن الإنسان وهو مغمى عليه حلف ألا يطأ زوجته لمدة سنة، فلا إيلاء، وبقية أقواله غير نافذة؛ لأنه غير عاقل، يهذي فلا يدري ما يقول.