Manhaj al-Salikin wa Tawdih al-Fiqh fi al-Din - Abd al-Rahman al-Sadi’ - (212)

Manhaj al-Salikin wa Tawdih al-Fiqh fi al-DinAbd al-Rahman al-Sadi’

his wife so long as she remains within the waiting period, for Allah Most High says: “Their husbands have a greater right to take them back during that period if they desire reconciliation” [al-Baqarah: 228].

567—A revocably divorced woman remains subject to the rulings governing wives, except that he is not required to allot her an equal share of his time.

568—It is prescribed to announce a marriage, divorce, and the taking back of one’s wife1, and to have them witnessed, for Allah Most High says: “And call two just witnesses from among you” [al-Talāq: 2].

569—The hadith states: “There are three matters in which seriousness is binding and jest is also binding: marriage, divorce, and taking back one’s wife.” It was reported by the Four, except al-Nasā’ī2.

570—In the hadith of Ibn Abbas, traced back to the Prophet: “Allah has pardoned my nation for mistakes, forgetfulness, and what they are compelled to do.” It was reported by Ibn Mājah3.

(1) The shaykh stated in *al-Mukhtārāt al-Jaliyya*, p. 109, that taking one’s wife back does not occur merely through intercourse unless he intends thereby to take her back. (2) Reported by Abū Dāwūd (no. 2194) and al-Tirmidhī (no. 1184), who said, “It is *hasan gharīb* (acceptable but singularly transmitted)”; also by Ibn Māja (no. 2039), al-Dāraqutnī (no. 50), and al-Hākim (2:197), who graded it authentic. Al-Albānī graded it *hasan* in *al-Irwā’* (no. 1826). (3) Reported by Ibn Māja (no. 2045), al-Tahāwī in *Sharh Ma‘ānī al-Āthār* (2:56), al-Dāraqutnī (no. 497), and al-Hākim (2:198), who said, “It is authentic according to the criteria of the two Shaykhs.” Ibn Hibbān also graded it authentic, while al-Nawawī and al-Hāfiz graded it *hasan*.

زَوْجَتِهِ مَا دَامَتْ فِي اَلْعِدَّةِ؛ لِقَوْلِهِ تَعَالَى: ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُوا إِصْلاحاً﴾ [البقرة: ٢٢٨] . ٥٦٧- والرجعية حكمها حكم الزوجات، إلا في وجوب القسم. ٥٦٨- وَالْمَشْرُوعُ إِعْلَانُ اَلنِّكَاحِ وَالطَّلَاقِ وَالرَّجْعَةِ١، وَالْإِشْهَادُ عَلَى ذَلِكَ؛ لِقَوْلِهِ تَعَالَى: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ [الطلاق: ٢] . ٥٦٩- وَفِي اَلْحَدِيثِ: "ثَلاثٌ جِدُّهُنَّ جِدٌّ وَهَزْلُهُنَّ جِدٌّ: اَلنِّكَاحُ، وَالطَّلَاقُ، وَالرَّجْعَةُ" رَوَاهُ اَلْأَرْبَعَةُ إِلَّا النَّسَائِيُّ٢. ٥٧٠- وَفِي حَدِيثِ اِبْنِ عَبَّاسٍ، مَرْفُوعًا: "إِنَّ اللهَ وَضَعَ عَنْ أُمَّتي الخَطَأَ والنِّسْيَانَ ومَا اسْتُكْرِهُوا عَلَيهِ" رواه ابن ماجه٣.

١ قرر الشيخ في "المختارات الجلية، ص: ١٠٩": أن الرجعة لا تحصل بمجرد الوطء حتى ينويه رجعة. ٢- أخرجه أبو داود "٢١٩٤"، والترمذي "١١٨٤"، وقال: حسن غريب، وابن ماجه "٢٠٣٩"، والدارقطني "٥٠"، والحاكم "١٩٧/٢" وصححه، وحسنه الألباني "الإرواء ١٨٢٦". ٣ أخرجه ابن ماجه "٢٠٤٥"، والطحاوي في "شرح معاني الآثار" "٥٦/٢"، والدارقطني "٤٩٧"، والحاكم "١٩٨/٢"، وقال: صحيح على شرط الشيخين، وصححه ابن حبان وحسنه النووي والحافظ.