Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/322)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

A waiting period is obligatory for every female who separates from a husband who has been alone with her, with her consent, while knowing that she was present and being physically able to have intercourse with her—even if there is an impediment to intercourse affecting both of them, or one of them, whether physical or legal—or who has had intercourse with her, or dies leaving her behind …

His statement, “A waiting period is obligatory for every female who separates from a husband”: “Female” here does not mean that she must have reached puberty; this is not a condition. Rather, what is meant is every female who separates from her husband.

His statement, “who separates”: he did not say, “whom he divorces,” so as to include every type of separation, whether caused by death or during the husband’s lifetime, such as annulment due to a defect, failure to fulfil a stipulated condition, the husband’s inability to provide maintenance—according to the view that recognizes this—or otherwise. Ibn al-Qayyim, may Allah have mercy on him, mentioned in Badāʾiʿ al-Fawāʾid that there are twenty types of marital separation, all of which are called separation. The criterion is simply every female who separates from her husband, whether by his death or during his lifetime. Separation during his lifetime is either divorce or annulment.

His statement, “who has been alone with her”: that is, away from anyone capable of discernment; in other words, he and she are together in a place where no discerning person is present with them.

His statement, “with her consent”: this is a condition for valid seclusion. Thus, if she is forced into seclusion, no waiting period is due even if he has been alone with her. However, this is questionable, because when a man is alone with a woman, intercourse is a possibility, whether she consents or not. Therefore, making her consent a condition is weak; if he is alone with her while she is coerced, the possibility of intercourse remains.

His statement, “while knowing that she was present”: that is, he is alone with her while knowing that a woman is in the place. If he does not know—for example, if he is blind, or if he is brought in to her in a room without light—then no waiting period is due, because there is no possibility of intercourse.

His statement, “and being physically able to have intercourse with her”: that is, he must be physically capable of intercourse. Thus, if he is alone with her while chained in iron, such seclusion is not taken into consideration.

تَلْزَمُ الْعِدَّةُ كُلَّ امْرأَةٍ فَارَقَتْ زَوْجاً، خَلَا بِهَا، مطَاوِعَةً، مَعَ عِلْمِهِ بِهَا، وَقُدْرَتِهِ عَلَى وَطْئِهَا، وَلَوْ مَعَ مَا يَمْنَعُهُ مِنْهُمَا، أَوْ مِنْ أَحَدِهِمَا حِسّاً، أَوْ شَرْعاً، أَوْ وَطِئَهَا، أَوْ مَاتَ عَنْهَا ...... قوله: «تلزم العدة كلَّ امرأة فارقت زوجاً» «امرأة» هنا لا يعني أن تكون بالغة، فليس بشرط، بل المراد كل أنثى فارقت زوجها. وقوله: «فارقت» لم يقل: طلقها؛ لأجل أن يشمل جميع أنواع الفرقة بموت أو حياة، كالفسخ لعيب، أو خلاف شرط، أو إعسار بنفقة على القول به، أو غير ذلك، وقد ذكر ابن القيم ﵀ في «بدائع الفوائد» أن فرقة النكاح عشرون نوعاً، كلها تسمى فرقة، إنما الضابط هو كل امرأة فارقت زوجها بموت أو حياة، والفراق بالحياة إما طلاق أو فسخ. قوله: «خلا بها» عن مميز، يعني صار هو وإياها في مكان لم يحضرهما أحد له تمييز. قوله: «مطاوعة» هذا شرط للخلوة، فلو أكرهت على الخلوة فلا عدة وإن خلا بها، ولكن هذا فيه نظر؛ لأن الرجل إذا خلا بالمرأة فهو مظنة الجماع، سواء كانت مطاوعة أو غير مطاوعة، فاشتراط أن تكون مطاوعة ضعيف، فلو خلا بها وهي مكرهة فإن احتمال الوطء وارد. قوله: «مع علمه بها» أي: بأن يخلو بها وهو يعلم أن في المكان امرأة، فإن كان لا يعلم مثل أن يكون أعمى أو يكون أدخل عليها في حجرة ليس فيها إضاءة، فلا عدة؛ لأنه ليس هناك مظنة وطء. قوله: «وقدرته على وطئها» أي: بأن يكون قادراً من حيث الجسمية على الوطء، فإن خلا بها وهو مُربَّط بالحديد فلا عبرة بهذه الخلوة.