Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/226)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

In this case, if she gives it to him or waives her debt, he is obliged to have intercourse with her, because he made it contingent upon an act that has now occurred.

His words, “or the like,” mean anything similar to what has been mentioned—something that harms her, is unlawful for her under the Sacred Law, or is physically impossible for her. Thus, if he makes intercourse with her contingent upon something physically or legally impossible, or upon something burdensome and harmful to her, he is deemed to have sworn an oath of abstinence. For example, if he says, “I will not have intercourse with you until you fly from here to Mecca,” this is impossible. Do not say, “She can fly by airplane,” because in an airplane she herself has not flown; rather, she has been flown. Yet he said, “Until you yourself fly.”

His words, “then he is a husband who has sworn an oath of abstinence,” are the predicate of an omitted subject, and are in the nominative case, with an implied ḍammah on the omitted final yā’. This, then, is the husband who has sworn an oath of abstinence. What is his ruling? The author says:

“If four months have elapsed from the time of his oath—even if he is an enslaved man—then, if he has intercourse, even if only the glans is inserted, he has resumed marital relations; otherwise, he is ordered to divorce.”

The author says: He is given four months. Does this period begin from the time she makes her claim, or from the oath of abstinence itself? The author’s wording is explicit that it begins from the oath of abstinence, not from her claim. The proof is Allah’s saying: “Those who swear abstinence from their wives have a waiting period of four months” [al-Baqarah 2:226]. The phrase “a waiting period” is the subject, while “for those who swear abstinence” is an advancing predicate. Thus, Allah linked the waiting period to a description, namely the oath of abstinence; and this description is established by the oath. The verse therefore indicates that the period begins from the oath, because from the moment he swears, he is truthfully described as a husband who has sworn an oath of abstinence. Allah says, “Those who swear abstinence.” Thus, if he swears the oath of abstinence on the twenty-seventh day of Muharram, but she does not make her claim until the twenty-seventh day of Rabi al-Awwal, then there will have elapsed

وفي هذه الحال لو أعطته أو أسقطت دينها فإن يلزمه أن يطأ؛ لأنه علقه على فعل شيء حصل. قوله: «ونحوه» يعني ونحو ما ذكر مما يضرها، أو يحرم عليها شرعاً، أو يمتنع عليها حِسّاً، فإذا علق وطأها بما يمتنع حِسّاً أو شرعاً أو يشق عليها ويضرها، فإنه يكون مولياً بذلك، فلو قال: لا أطؤك حتى تطيري من هنا إلى مكة، فهذا مستحيل، ولا تقل: يمكن أن تطير بالطيارة؛ لأنه بالطيارة ليست هي التي طارت، لكنه طِير بها، وهو يقول: حتى تطيري أنت. قوله: «فمول» خبر لمبتدأ محذوف، مرفوع بضمة مقدرة على الياء المحذوفة، هذا هو المولي فما حكمه؟ قال المؤلف: «فإذا مضى أربعة أشهر من يمينه ـ ولو قنّاً ـ فإن وطئ ولو بتغييب حشفة فقد فاء، وإلا أُمر بالطلاق» يقول المؤلف: يُضرب له أربعة أشهر، وهل ابتداؤها من المطالبة أو من الإيلاء؟ كلام المؤلف صريح في أن الابتداء من الإيلاء لا من المطالبة، والدليل قوله تعالى: ﴿لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ﴾ [البقرة: ٢٢٦]، و «تربص» مبتدأ و «للذين» خبر مقدم، فجعل الله التربص مقروناً بوصف وهو الإيلاء، وهذا الوصف يثبت من اليمين، إذاً فالآية تدل على أن ابتداء المدة من اليمين؛ لأنه من حين أن يحلف يصدق عليه أنه مولٍ، وقد قال الله تعالى: ﴿لِلَّذِينَ يُؤْلُونَ﴾ فإذا آلى في اليوم السابع والعشرين من شهر محرم ولم تطلبه إلا في السابع والعشرين من شهر ربيع الأول، فيكون مضى