Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

to the child in custody, her right of custody is forfeited, based on the Prophet’s saying, peace and blessings be upon him: “You have the greater right to him so long as you do not marry.” (1) But if the husband is one of the child’s relatives, the mother’s right of custody is not forfeited.

The evidence that marriage to a relative does not nullify custody is the account of Hamzah’s daughter, may Allah be pleased with him. When she came out with the Prophet, peace and blessings be upon him, calling, “Uncle! Uncle!” Ali ibn Abi Talib, may Allah be pleased with him, took her and handed her over to Fatimah, saying, “Here is your cousin’s daughter.” Ja‘far ibn Abi Talib disputed this with him, and Zayd ibn Harithah disputed it with them both. Ali said, “She is my cousin’s daughter, and I have the greater right to her.” Ja‘far said, “She is my cousin’s daughter, and her maternal aunt is married to me.” Zayd said, “She is my niece,” because the Prophet, peace and blessings be upon him, had established brotherhood between him and Hamzah ibn Abd al-Muttalib. The Messenger of Allah, peace and blessings be upon him, therefore awarded custody of her to her maternal aunt and said, “The maternal aunt holds the same position as the mother.” Thus, he excluded all three of them. Yet, because of his noble character, the Messenger of Allah, peace and blessings be upon him, pleased each of them: he said to Ali ibn Abi Talib, “You are from me, and I am from you”; to Ja‘far, “You resemble me in appearance and character”; and to Zayd, “You are our brother and our freedman.” (2)

This does not conflict with the Prophet’s saying, peace and blessings be upon him, “You have the greater right to him so long as you do not marry,” (3) because the two reports can be reconciled. The hadith concerning Hamzah’s daughter is understood to refer to a case in which the husband is not unrelated to the child in custody, for he was her cousin. As for the hadith, “You have the greater right to him so long as you do not marry,” it applies when the husband is unrelated to the child in custody. In this way, the evidence is reconciled. How often a woman remains unmarried because of a single child—so she does not marry

(1) Its source reference has been given previously on p. 533. (2) Its source reference has been given previously on p. 534. (3) Its source reference has been given previously on p. 533.
المحضون سقطت حضانتها لقوله ﷺ: «أنت أحق به ما لم تَنكحي» (١)، أما إذا كان الزوج من أقارب المحضون فإن حضانة الأم لا تسقط. والدليل على أن التزوج بغير الأجنبي لا يسقط الحضانة قصة ابنة حمزة ﵄ حينما خرجت مع النبي ﷺ تنادي: يا عم يا عم، فأخذها علي بن أبي طالب ﵁ وأعطاها فاطمة، فقال لها: دونك ابنة عمك، فنازعه في ذلك جعفر بن أبي طالب، ونازعهما زيد بن حارثة فقال علي: إنها ابنة عمي وأنا أحق بها، وقال جعفر: إنها ابنة عمي، وخالتها تحتي، وقال زيد: إنها ابنة أخي، لأنه ﷺ آخى بينه وبين حمزة بن عبد المطلب، فقضى بها رسول الله ﷺ لخالتها، وقال: «الخالة بمنزلة الأم» فأخرجها عن كل الثلاثة، ولكن رسول الله ﷺ لحسن خلقه طيَّب نفس كل واحد منهم، فقال لعلي بن أبي طالب: «أنت مني وأنا منك»، وقال لجعفر: «أشبهت خَلْقِي وخُلُقِي»، وقال لزيد: «أنت أخونا ومولانا» (٢). وهذا لا يعارض قوله ﷺ: «أنت أحق به ما لم تنكحي» (٣)؛ لأن الجمع ممكن فيحمل حديث ابنة حمزة على أن الزوج ليس أجنبياً من المحضون، لأنه ابن عمها، وأما حديث: «أنت أحق به ما لم تنكحي»، فهذا إذا كان الزوج أجنبياً من المحضون، وبهذا تجتمع الأدلة، وما أكثر ما تتأيم المرأة لأجل طفل واحدـ فلا تتزوج
(١) سبق تخريجه ص (٥٣٣). (٢) سبق تخريجه ص (٥٣٤). (٣) سبق تخريجه ص (٥٣٣).

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