Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (5/536)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

—someone whose intercourse is forever forbidden to him among his close kin, even a male relative, or anyone else.

2 – Once a man pronounces ẓihār, it becomes unlawful for him to have intercourse with the wife against whom it was declared until he offers the prescribed expiation; the scholars unanimously agree on this.

3 – The compilers of the Sunan relate from Ibn ʿAbbās that a man said, “Messenger of Allah, I have declared ẓihār against my wife and then slept with her before making the expiation.” He replied, “What made you do that, may Allah have mercy on you? Do not go near her again until you carry out what Allah has commanded you,” meaning the expiation mentioned in His words: “Those who pronounce ẓihār against their wives and then go back on what they have said” (al-Mujādilah 58:3). Imām Aḥmad explained that this refers to his wish to resume intercourse, which he had made unlawful for himself, and that Allah says: “then the freeing of a slave before the two of them touch” (al-Mujādilah 58:3)—that is, they must set a slave free before having intercourse with the wife to whom he likened his mother.

4 – In another wording, the Prophet—peace and blessings be upon him—said to the man who had intercourse after pronouncing ẓihār but before expiating: “Make the expiation, and do not repeat it.”

5 – The explicit form of ẓihār cited in the sources is to liken one’s wife to one’s mother; the remaining formulations have been joined to it by analogy on account of the shared meaning.

6 – Intercourse with the wife against whom ẓihār has been declared is forbidden before the expiation is completed, in accordance with Allah’s words: “then the freeing of a slave before the two of them touch” (al-Mujādilah 58:3) and: “But whoever cannot find [a slave], must fast two consecutive months before the two of them touch” (al-Mujādilah 58:4).

7 – If he has intercourse while discharging the expiation by manumission or feeding, that act is unlawful yet it does not break either of those two forms of expiation; he simply resumes and completes what remains. If, however, he has intercourse while expiating by fasting, then—in addition to its being prohibited—the required consecutive sequence is broken, unless the interruption is due to an excuse that permits breaking the fast, a day on which fasting is forbidden, or the arrival of Ramadan. In those cases, continuity is not deemed broken because the interruption was for a reason beyond the expiator’s control.

وطؤه من محارمه، حتى الذكور منهم، ومن غيرهم. ٢ - إذا ظاهر، حَرُم عليه وطء الزوجة المظاهَرِ منها، حتى يكفِّر عن ظهاره، وذلك بإجماع العلماء. ٣ - روى أهل السنن، عن ابن عباس؛ أن رجلاً قال: "يارسول الله! إني ظاهرت من امرأتي، فوقعت عليها قبل أن أكفِّر، فقال: ما حَمَلك على ذلك، رحمك الله؟! لا تقربها حتى تفعل ما أمرك الله ﷿" يعني: ما أمرك به من الكفارة المذكورة في قوله تعالى: ﴿وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا﴾ [المجادلة: ٣]، قال الإمام أحمد: هو أنه يريد أن يعود إلى الجماع الذي حرَّمه على نفسه، قال تعالى: ﴿فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾ [المجادلة: ٣] يعني فعليهم تحرير رقبة قبل جماع المرأة المظاهَرِ منها. ٤ - في الرواية الأخرى: أن النبي ﷺ قال لهذا الرجل المجامع بعد الظهار، وقبل التكفير، قال له: "كفِّر، ولا تعد". ٥ - النص ورد في صيغة الظهار أنه تشبيه الزوجة بالأم، والباقي أُلحق به بالقياس، وملاحظة المعنى. ٦ - يحرم وطء المرأة المظاهَر منها قبل التكفير، لقوله تعالى: ﴿فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾ [المجادلة: ٣]، وقوله تعالى: ﴿فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾ [المجادلة: ٤]. ٧ - لو وطىء أثناء التكفير بالإعتاق، أو الإطعام، حرُم ذلك، ولكن لا يقطع وطؤه الكفارتين المذكورتين، فيبني ما قبل الوطء على ما بعده. أما لو وطىء أثناء كفارته بالصيام، فإنه -مع التحريم- ينقطع التتابع، إلاَّ أن يتخلَّله عذر يبيح الفطر، أو ما يجب فطره من الأيام، أو يتخلله شهر رمضان، فإنه لا ينقطع التتابع؛ لأنه فطر لسبب لا يتعلق باختيار المكفِّر.