Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

His statement, “from the time he irrevocably separates from her”: irrevocable separation occurs with every separation in which return is not possible, or upon completion of the waiting period in a revocable divorce. For example, a man gives his wife her third and final divorce on the last day of Dhu al-Hijjah in the year 1400 AH. She thereby becomes irrevocably separated from him, and gives birth on the twenty-eighth of Dhu al-Hijjah in the year 1404 AH. The child’s lineage is ascribed to him, because she gave birth one day short of four years from the time he irrevocably separated from her.

Another example: a man divorces his wife on the twenty-ninth of Dhu al-Hijjah in the year 1400 AH, and she gives birth on the twenty-ninth of Muharram in the year 1405 AH. The nature of the divorce must then be considered. If it was irrevocable—meaning that it was the third and final divorce—the child is not his, because the period exceeds four years.

If, however, the divorce was revocable, it is known that the waiting period of a woman in a revocable divorce is three menstrual cycles, or three months, according to her circumstances. The child is then ascribed to him, because she does not become irrevocably separated from him merely by the revocable divorce; rather, only when her waiting period has ended. The four-year period is then calculated from that point.

“And he is not judged to have reached puberty if there is doubt concerning it. Whoever acknowledges having had intercourse with his slave woman, whether vaginally or otherwise, and she gives birth after six months or more, her child is ascribed to him—unless he claims that he observed istibrā’ and swears to it, ……”

His statement, “And he is not judged to have reached puberty if there is doubt concerning it”: this applies, for example, to a ten-year-old boy who marries, has intercourse with his wife, and she bears a child, in which case the child is ascribed to him. But is he judged to have reached puberty? He is not judged to have reached puberty if we are uncertain about it—for example, if his pubic hair has not grown, he has not completed fifteen years, and we are uncertain whether he has ejaculated: we do not know whether he has ejaculated or not. Thus, we do not judge him to have reached puberty, because puberty entails numerous legal rulings. We ascribe the child to him despite the uncertainty as a precautionary measure to preserve the lineage and protect it from being lost. The Lawgiver is especially concerned that lineage be established, so it is affirmed on the slightest basis of doubt. But as for imposing obligations upon him or treating him as an adult while doubt remains, then no: certainty is required in establishing puberty.

وقوله: «منذ أبانها» تحصل البينونة بكل فراق لا رجعة فيه، أو بتمام العدة في الطلاق الذي فيه رجعة، مثال ذلك: رجل طلق زوجته آخِرَ ثلاث تطليقات في آخر يوم من ذي الحجة، في عام ألف وأربعمائة، فبانت منه وولدت في يوم ثمانٍ وعشرين من ذي الحجة عام ألف وأربعمائة وأربعة، فيلحقه النسب لأنها ولدت دون أربع سنين منذ أبانها بيوم. مثال آخر: رجل طلق زوجته في تسع وعشرين من ذي الحجة عام ألف وأربعمائة، وولدت في تسع وعشرين من محرم عام ألف وأربعمائة وخمسة، فينظر في الطلاق فإن كان بائناً، بأن كان آخر ثلاث تطليقات فالولد ليس له؛ لأنه فوق أربع سنين. أما إذا كانت رجعية فمعروف أن الرجعية عدتها ثلاث حيض، أو تبقى ثلاثة أشهر حسب الحال، فالولد يلحقه؛ لأنها ما تَبِين بالطلاق الرجعي إلا إذا انتهت العدة، ثم تحسب مدة أربع السنوات. وَلَا يُحْكَمُ بِبُلُوغِهِ إِنْ شُكَّ فِيهِ، وَمَنِ اعْتَرَفَ بِوَطْءِ أَمَتِهِ فِي الْفَرْجِ، أَوْ دُونَهُ فَوَلَدَتْ لِنِصْفِ سَنَةٍ، أَوْ أَزْيَدَ لَحِقَهُ وَلَدُهَا، إِلاَّ أَنْ يَدَّعِيَ الاسْتِبْرَاءَ وَيَحْلِفَ عَلَيْهِ، ........ قوله: «ولا يحكم ببلوغه إن شك فيه» كولد له عشر سنوات تزوج، وجامع الزوجة، وجاءت بولد فيكون له، لكن هل يحكم ببلوغه؟ لا يحكم ببلوغه إذا شككنا فيه، كأن تكون عانته ما نبتت، ولم يتم له خمس عشرة سنة، ونشك في إنزاله، فما ندري هل أنزل أو لا؟ فلا نحكم ببلوغه؛ لأن البلوغ يترتب عليه أحكام كثيرة، وإنما ألحقنا الولد به مع الشك احتياطاً للنسب، وحفظاً له من الضياع، فالشارع له تطلع وتشوُّف لثبوت النسب، فيلحق بأدنى شبهة، أما أن نلزمه بالواجبات، أو نجعل حكمه حكم البالغين مع الشك فلا، بل لا بد في البلوغ من اليقين.

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