Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/246)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

be permissible. Thus, if the stipulated period expires and he has intercourse with her after it has expired, no expiation is required of him, because the period has ended and the ruling of ẓihār has ceased.

“If he has intercourse during that period, he must offer expiation; but if the period ends, the ẓihār ceases. Before he offers expiation, intercourse and its preliminaries with the wife whom he has declared unlawful by ẓihār are forbidden, …”

His statement, “If he has intercourse during that period, he must offer expiation,” is because he had intercourse during the period in which she was deemed to him like his mother’s back.

His statement, “but if the period ends,” means: and he has intercourse after its expiration.

His statement, “the ẓihār ceases,” means that it comes to an end, because its stipulated period has ended.

His statement, “Before he offers expiation, intercourse and its preliminaries with the wife whom he has declared unlawful by ẓihār are forbidden”: the apparent meaning of the author’s words, “before he offers expiation,” is that there is no distinction whether the expiation consists of emancipating a slave, fasting, or feeding people. Let us consider the verses.

Allah the Exalted says: “Then the freeing of a slave before the two touch one another.” [al-Mujādilah 58:3] This clearly establishes that the expiation must be discharged before sexual contact. And: “But whoever cannot find one must fast for two consecutive months before the two touch one another.” [al-Mujādilah 58:4] Thus, if he fasted for two months less one day, then had intercourse with his wife on the final day, we say: Start over, because Allah stipulated the fasting of two consecutive months before sexual contact. If he says, “I cannot remain fasting for two consecutive months,” we say: Move on to feeding sixty needy people: “But whoever is unable to do so must feed sixty needy people. That is so that you may believe in Allah and His Messenger.” [al-Mujādilah 58:4] This does not include the words, “before the two touch one another.”

The apparent meaning of the author’s words is that there is no distinction among the three types, and that he may not have intercourse until he has offered expiation. This is evident in the case of emancipation and fasting. In the case of feeding, however, it is problematic, because Allah, Mighty and Majestic, restricted the first two types with the words, “before the two touch one another,” but He remained silent regarding the third; and

يحل، فإذا مضى الوقت وجامعها بعد مضي الوقت لا تجب عليه الكفارة؛ لأنه انتهت المدة فزال حكم الظهار. فَإِنْ وَطِئَ فِيهِ كَفَّرَ، وَإِنْ فَرَغَ الوَقْتُ زَالَ الظِّهَارُ، وَيَحْرُمُ قَبْلَ أَنْ يُكَفِّرَ وَطْءٌ وَدَوَاعِيهِ مِمَّنْ ظَاهَرَ مِنْهَا، .......................... قوله: «فإن وطئ فيه كفَّر» لأنه وطئ في الوقت الذي هي عليه كظهر أمه. قوله: «وإن فرغ الوقت» ووطئ بعد الفراغ. قوله: «زال الظهار» أي: انتهى؛ لأن وقته انتهى. قوله: «ويحرم قبل أن يكفِّر وطء ودواعيه ممن ظاهر منها» ظاهر قول المؤلف: «قبل أن يكفِّر» أنه لا فرق بين أن تكون الكفارة عتقاً، أو صوماً، أو إطعاماً، ولننظر في الآيات: قال الله تعالى: ﴿فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَآسَّا﴾ [المجادلة: ٣] هذا واضح أنه يجب إخراج الكفارة قبل المسيس، ﴿فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَآسَّا﴾ [المجادلة: ٤] فلو صام شهرين إلا يوماً واحداً، وفي آخر يوم جامع زوجته، نقول: أعد؛ لأن الله اشترط صيام شهرين متتابعين من قبل المسيس، فإن قال: لا أستطيع أن أبقى شهرين متتابعين صائماً، نقول: انتقل إلى إطعام ستين مسكيناً، ﴿فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِيناً ذَلِكَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ﴾ [المجادلة: ٤] وليس فيها ﴿مِنْ قَبْلِ أَنْ يَتَمَآسَّا﴾. وظاهر كلام المؤلف: أنه لا فرق بين الأنواع الثلاثة، وأنه لا يجوز أن يجامع حتى يكفِّر، أما في مسألة العتق والصيام فظاهر، وأما في مسألة الإطعام فمشكل؛ لأن الله ﷿ قيد النوعين الأولين ﴿مِنْ قَبْلِ أَنْ يَتَمَآسَّا﴾ وسكت عن الثالث، وقد