Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/335)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and ten days, must she wait until the four months and ten days are complete, or does her waiting period end upon delivering the pregnancy? The author’s view is that the waiting period ends upon delivery, even if her husband were to die while she was in labour and, as his soul departed, she delivered her child: her waiting period would end, her mourning period would consequently end as well, and she would be permitted to marry—even before her husband had been washed—due to the general purport of the saying of Allah, Most High: “And for pregnant women, their term is until they deliver their pregnancy.” [65:4]

Some scholars hold that when the husband of a pregnant woman dies, she must observe whichever of the two terms is longer: delivery of the pregnancy or four months and ten days. That is, she waits for the longer period. If she delivers before four months and ten days have elapsed, she waits until the four months and ten days are complete; and if four months and ten days elapse before she delivers, she waits until she gives birth. Their proof is that two general texts appear to conflict, and that they cannot both be acted upon except in this manner. The two general texts are the saying of Allah, Most High: “Those of you who die and leave wives behind: they shall wait by themselves for four months and ten days.” [2:234] The other is: “And for pregnant women, their term is until they deliver their pregnancy.” [65:4]

Thus, the relationship between the two verses is one of generality and specificity from different perspectives: each is more general than the other in one respect. The verse in al-Baqarah is specific to women whose waiting period is occasioned by death, but general with respect to pregnant and non-pregnant women. The verse in al-Talaq is specific to pregnant women, yet general regarding the cause that makes the waiting period obligatory; it does not say, “Their term due to death or divorce.” Thus, it is general with respect to the cause of the waiting period, while specific to pregnant women. The relationship between these two verses, then, is one of generality and specificity from different perspectives. If they coincide in a particular case, the matter is clear: for example, if she delivers the pregnancy precisely upon the completion of four months and ten days, the waiting period ends and the two verses accord.

وعشر، فهل تنتظر حتى تنتهي أربعة الأشهر وعشر، أو تنقضي عدتها بوضع الحمل؟ المؤلف يقول: تنقضي العدة بوضع الحمل، حتى لو كان يموت وهي في الطَّلْق، ولما خرجت روحه خرج حملها انتهت العدة، وتبعها الإحداد، وجاز لها أن تتزوج ولو قبل أن يغسل زوجها، لعموم قوله تعالى: ﴿وَأُولَاتُ الأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤]. ويرى بعض أهل العلم أن الحامل إذا مات عنها زوجها تعتد بأطول الأجلين، من وضع الحمل أو أربعة أشهر وعشر، يعني تنتظر إلى الأطول، فإذا وضعت قبل أربعة أشهر وعشر انتظرت حتى تتم أربعة أشهر وعشراً، وإن تمت أربعة أشهر وعشراً قبل أن تضع انتظرت حتى تضع الحمل، وحجة هؤلاء أنه تعارض عندنا عمومان، ولا يمكن العمل بهما إلا على هذا الوجه، والعمومان هما قوله تعالى: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾ [البقرة: ٢٣٤]، والثاني: ﴿وَأُولَاتُ الأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤]. فبين الآيتين عموم وخصوص وجهي، كل واحدة أعم من الأخرى من وجه، فآية البقرة خاصة بمن سبب عدتها الوفاة، وعامة في الحوامل وغير الحوامل، وآية الطلاق خاصة في الحوامل عامة في سبب وجوب العدة، فلم يقل: أجلهن من الموت أو من الطلاق، فهي عامة باعتبار سبب وجوب العدة خاصة بالحامل، فهاتان الآيتان بينهما عموم وخصوص وجهي، إذا اتفقتا في صورة فالأمر ظاهر، يعني لو وضعت الحمل عند تمام أربعة أشهر وعشر تنقضي العدة، وتتفق الآيتان.